第四篇 以斯拉記及尼希米記中所描繪召會作為神的殿和神的城之恢復

The Recovery of the Church as God's House and God's City as Portrayed in Ezra and Nehemiah

晨興 - 綱目 | outline - 聽抄 - 目錄

讀經∶ 拉七6~10、21、27~28,八21~23,十1,尼一1~11,二4、10、17~20,

壹 以色列人剩下的餘民得恢復,從巴比倫回到耶路撒冷,為著重建殿和城,表徵召會剩下的餘民被主恢復,脫離今天的分裂和混亂,回到原初一的立場,為著建造召會作神的家和神的國─ 啟十七1~6,十八2、4上:

I. The recovery of a remnant of the children of Israel from Babylon to Jeru-salem for the rebuilding of the temple and the city signifies the Lord's recovery of a remnant of the church out of today's division and confusion back to the original ground of oneness for the building up of the church as the house of God and the kingdom of God—Rev. 17:1-6; 18:2, 4a:

一 神的百姓需要被恢復,脫離巴比倫,回到獨一的一這個立場─ 申十二5、11~14,詩一三三,啟一11。

A. God's people need to be recovered out of Babylon back to the unique ground of oneness—Deut. 12:5, 11-14; Psa. 133; Rev. 1:11.

二 神的子民需要被恢復,回到享受由美地所預表,那追測不盡之豐富的基督作為包羅萬有的靈─ 弗三8,加三14,申八7~10,西一12,二6~7。

B. God's people need to be recovered back to the enjoyment of the unsearchably rich Christ as the all-inclusive Spirit, typified by the good land—Eph. 3:8; Gal. 3:14; Deut. 8:7-10; Col. 1:12; 2:6-7.

三 在召會的恢復裡,我們正在建造基督的身體,就是神的殿,神的家─ 弗四11~16,林前三9~17。

C. In the recovery of the church we are building up the Body of Christ, the temple of God, the house of God—Eph. 4:11-16; 1 Cor. 3:9-17.

四 在召會的恢復裡,我們是過國度的生活,好在神國的實際裡,在生命中作王─ 羅十四17,五17,參太五3、8,六6、14~15、20~21,七13~14。

D. In the recovery of the church we are living the kingdom life to reign in life in the reality of God's kingdom—Rom. 14:17; 5:17; cf. Matt. 5:3, 8; 6:6, 14-15, 20-21; 7:13-14.

五 這滿足了神原初的心意,就是得著一個團體的人,在祂的形像上彰顯祂,並帶著祂的管治權代表祂─ 創一26。

E. This fulfills God's original intention to have a corporate man to express Him in His image and to represent Him with His dominion—Gen. 1:26.

貳 主興起以斯拉,加強並充實了祂的恢復─ 拉七6~10:

II. The Lord raised up Ezra to strengthen and enrich His recovery—Ezra 7:6-10:

一 以斯拉是祭司,也是經學家,就是精通神律法的人;以斯拉是這樣的人,所以有能力應付需要─ 21節:

A. Ezra was a priest and also a scribe, one who was skilled in the law of God; as such a person, Ezra had the capacity to meet the need—v. 21:

1 祭司是與主調和並被主浸透的人;以斯拉就是這種人─ 八21~23。

1. A priest is one who is mingled with the Lord and saturated with the Lord; Ezra was this kind of person—8:21-23.

2 以斯拉是信靠神的人,他與神是一,精通神的話,並認識神的心、神的渴望和神的經綸─ 七27~28,十1。

2. Ezra was a man who trusted in God, who was one with God, who was skilled in the Word of God, and who knew God's heart, God's desire, and God's economy—7:27-28; 10:1.

3 以斯拉不斷與主接觸,而與主是一;因此,他不是一位字句經學家,乃是一位祭司經學家─ 尼八1~2、8~9。

3. Ezra was one with the Lord by contacting Him continually; thus, he was not a letter-scribe but a priestly scribe—Neh. 8:1-2, 8-9.

4 以斯拉沒有說什麼新的東西,他是說摩西所已經說過的─ 拉七6,尼八14。

4. Ezra spoke nothing new; what he spoke had been spoken already by Moses— Ezra 7:6; Neh. 8:14.

二 在主的恢復裡我們需要許多以斯拉,他們是祭司教師,就是那些與神接觸,被神浸透,與神是一,並被神充滿,精通神話語的人;只有這種人才夠資格在主恢復裡作教師─ 太十三52,林後三5~6,提前二7。

B. In the Lord's recovery we need Ezras, priestly teachers who contact God, who are saturated with God, who are one with God and filled with God, and who are skillful in the Word of God; this is the kind of person who is qualified to be a teacher in the Lord's recovery—Matt. 13:52; 2 Cor. 3:5-6; 1 Tim. 2:7.

三 以斯拉用屬天的真理教育以色列人,把他們重新構成,使以色列能成為神的見證─ 尼八1~4、8:

C. Ezra reconstituted the people of Israel by educating them with the heavenly truths so that Israel could become God's testimony—Neh. 8:1-4, 8:

1 神對以色列的心意,是要在地上得著一班神聖構成的子民,作祂的見證;神的子民要作祂的見證,就必須被神的話重新構成─ 賽四九6,六十1~3。

1. God's intention with Israel was to have on earth a divinely constituted people to be His testimony; in order for God's people to be His testimony, they had to be reconstituted with the word of God—Isa. 49:6; 60:1-3.

2 百姓從被擄歸回之後仍是任性的,因為他們生在並長在巴比倫,有了巴比倫的構成:

2. After the return from captivity, the people were still unruly, for they had been born and raised in Babylon and had become Babylonian in their con-stitution:

a 巴比倫的元素已經作到他們裡面,構成到他們全人裡面─ 亞三3~5。

a. The Babylonian element had been wrought into them and constituted into their being—Zech. 3:3-5.

b 他們返回列祖之地,成為以色列國的公民後,需要被重新構成。

b. After they returned to the land of their fathers to be citizens of the nation of Israel, they needed a reconstitution.

3 神的子民需要教導和重新構成,好被帶進照著神的文化,就是彰顯神的文化中;這種文化需要許多教育─ 尼八8:

3. There was the need of teaching and reconstitution to bring the people of God into a culture that was according to God, a culture that expressed God; this kind of culture requires a great deal of education—Neh. 8:8:

a 以斯拉在這一點上非常有用,因為他有屬天、神聖之構成和文化的總和,並且藉著他,百姓得以被神的話重新構成─ 1~2節。

a. Ezra was very useful at this point, for he bore the totality of the heavenly and divine constitution and culture, and he was one through whom the people could be reconstituted with the word of God—vv. 1-2.

b 以斯拉能幫助百姓認識神,不是僅僅一般的認識,乃是照著神所說的話而有的認識─ 8節。

b. Ezra could help the people to know God not merely in a general way but according to what God had spoken—v. 8.

4 要重新構成神的百姓,需要用神口裡所出並彰顯神的話,教育他們─ 詩一一九2、9、105、130、140:

4. In order to reconstitute the people of God, there was the need to educate them with the word that comes out of the mouth of God and that expresses God—Psa. 119:2, 9, 105, 130, 140:

a 重新構成神的百姓,就是教育他們,把他們擺進神的話裡,使他們被神的話浸透─ 西三16。

a. To reconstitute the people of God is to educate them by putting them into the word of God so that they may be saturated with the word—Col. 3:16.

b 當神的話在我們裡面作工,神的靈,就是神自己,自然而然地就藉著話將神的性情同神的元素分賜到我們裡面;這樣,我們就被重新構成─ 提後三16~17。

b. When the word of God works within us, the Spirit of God, who is God Himself, through the word spontaneously dispenses God's nature with God's element into our being; in this way we are reconstituted—2 Tim. 3:16-17.

5 藉著以斯拉的職事,以色列人(在預表上)被重新構成,結果成為特別的國,就是聖別、分別歸神、彰顯神的國─ 賽四九6,六十1~3,亞四2:

5. As a result of being reconstituted through the ministry of Ezra, Israel (in type) became a particular nation, a nation sanctified and separated unto God, expressing God—Isa. 49:6; 60:1-3; Zech. 4:2:

a 他們被神的思想、神的考量並神的一切所是灌輸,使他們成為神的複製。

a. They were transfused with the thought of God, with the considerations of God, and with all that God is; this made them God's reproduction.

b 藉著這種神聖的構成,人人都在生命和性情上成為神;結果,他們成為神聖的國,彰顯神聖的特性─ 彼前二9。

b. By this kind of divine constitution, everyone became God in life and in nature; as a result, they became a divine nation expressing the divine character—1 Pet. 2:9.

c 被擄歸回的人,是個別地並團體地被重新構成,成為神的見證。

c. The returned captives were reconstituted personally and corporately to become God's testimony.

四 今天在主的恢復裡,我們需要許多以斯拉作潔淨的工作,用神聖的真理教育百姓,藉此構成他們,使他們成為神在地上的見證,祂團體的彰顯─ 提後二2、15,提前三15。

D. In the Lord's recovery today, we need Ezras to do a purifying work and to con-stitute God's people by educating them with the divine truths so that they may be God's testimony, His corporate expression, on earth—2 Tim. 2:2, 15; 1 Tim. 3:15.

叄 尼希米記的重點是:耶路撒冷城同其城牆是城內神殿的守衛和保護:

III. The crucial point in the book of Nehemiah is that the city of Jerusalem with its wall was a safeguard and protection for the house of God within the city:

一 重建神的殿,預表神恢復墮落的召會;重建耶路撒冷的城牆,預表神恢復祂的國;神建造祂的家(殿)和建造祂的國是並行的─ 太十六18~19。

A. The rebuilding of the house of God typifies God's recovery of the degraded church, and the rebuilding of the wall of the city of Jerusalem typifies God's recovery of His kingdom; God's building of His house and of His kingdom go together—Matt. 16:18-19.

二 神的城乃是擴大、加強並建造的召會,作為神在祂國裡作王管治的中心;至終,在神的經綸裡,神的家(殿)成為聖城新耶路撒冷,作神永遠的住處,並祂永遠之國的管治中心─ 啟二一2~3、22,二二3。

B. The city of God is the enlarged, strengthened, and built-up church as the ruling center for God's reign in His kingdom; eventually, in God's economy the house of God becomes the holy city, the New Jerusalem, as God's eternal habitation and the ruling center of His eternal kingdom—Rev. 21:2-3, 22; 22:3.

三 當我們認識並享受基督作我們的生命,我們就有召會作神的家;我們若往前認識祂的元首身分,家就要擴大成為城,就是神的國─ 弗一22~23,四15,啟二二1。

C. When we realize and enjoy Christ as our life, we have the church as the house of God; if we go further and realize His headship, the house will be enlarged to be the city, the kingdom of God—Eph. 1:22-23; 4:15; Rev. 22:1.

四 尼希米的進取給我們看見,今天在主的恢復裡需要有正確的進取:

D. Nehemiah's aggressiveness shows us the need for the proper aggressiveness in the Lord's recovery today:

1 摩押人和亞捫人的首領對尼希米為以色列人求好處,甚為惱怒;這些人原是羅得不純潔的擴增所生的後裔,他們恨惡並藐視以色列人─ 尼二10、19,參結二五3、8。

1. The leaders of the Moabites and Ammonites were greatly displeased about Nehemiah's seeking the good of the children of Israel; these descendants of the impure increase of Lot hated and despised the children of Israel—Neh. 2:10, 19; cf. Ezek. 25:3, 8.

2 對於這些反對者的嗤笑、藐視和凌辱,尼希米非常純潔而進取,並不膽怯─ 尼二17~20,三1~6,參徒四29~31,帖前二2,提後一7~8。

2. In relation to the mocking, despising, and reproach of these opposers, Nehe-miah was very pure and aggressive, not cowardly—Neh. 2:17-20; 3:1-6; cf. Acts 4:29-31; 1 Thes. 2:2; 2 Tim. 1:7-8.

3 從神得著幫助的,乃是進取的人;使徒保羅像尼希米一樣,與神聯合,體認神在這聯合中的協助─ 徒二六21~22。

3. It is the aggressive ones who receive help from God; like Nehemiah, the apostle Paul was allied with God and realized God's assistance in this alli-ance—Acts 26:21-22.

4 尼希米的進取是他屬人行為的美德,表明我們天然的性能、才幹和美德必須經過基督的十字架,而被帶進復活裡,就是帶進作為三一神之終極完成的那靈裡,好在成就神經綸的事上對神有用。

4. Nehemiah's aggressiveness, as a virtue in his human conduct, shows that our natural capacity, ability, and virtues must pass through the cross of Christ and be brought into resurrection, into the Spirit as the consum-mation of the Triune God, to be useful to God in the accomplishing of His economy.

5 尼希米不活在他天然的人裡,乃活在復活裡;他是神百姓中間帶頭之人的榜樣;他是進取的(參尼二1~8),但他的進取伴隨著其他特徵:─ 引用經文

5. Nehemiah did not live in his natural man but in resurrection; he was a pat-tern of what a leader among God's people should be; he was aggressive (cf. Neh. 2:1-8), but his aggressiveness was accompanied by other characteris-tics:

a 尼希米在與神的關係上,是愛神也愛神在地上權益的人;這權益包括聖地(表徵基督)、聖殿(表徵召會)和聖城(表徵神的國)─ 參提後三1~5。

a. In his relationship with God he was one who loved God and also loved God's interests on the earth, including the Holy Land (signifying Christ), the holy temple (signifying the church), and the holy city (signifying the kingdom of God)—cf. 2 Tim. 3:1-5.

b 尼希米是愛神的人,他在交通中禱告神、接觸神;為著城牆的重建,尼希米站在神的話上,並照著神的話禱告─ 尼一1~11,二4,四4~5、9。

b. As a person who loved God, Nehemiah prayed to God to contact Him in fellowship; for the rebuilding of the wall, Nehemiah stood on God's word and prayed according to it—Neh. 1:1-11; 2:4; 4:4-5, 9.

c 尼希米信靠神,甚至與神成為一;結果,他成為神的代表─ 五19,參林後五20。

c. Nehemiah trusted in God and even became one with God; as a result, he became the representative of God—5:19; cf. 2 Cor. 5:20.

d 尼希米在與百姓的關係上,全然不自私,不為自己尋求什麼,也不顧自己的利益;他始終樂意為百姓和國家,犧牲他的所有─ 尼四18,五10、14~19,十三27~30。

d. In his relationship with the people, Nehemiah was altogether unselfish, without any self-seeking or self-interest; he was always willing to sacri-fice what he had for the people and for the nation—Neh. 4:18; 5:10, 14-19; 13:27-30.

五 聖城高大的城牆是為著把我們分別歸神、保護神的權益並彰顯神:

E. The great and high wall of the holy city is for our separation unto God, the pro-tection of God's interests, and the expression of God:

1 城牆的功用是將城從神之外的一切事物中分別、聖別出來歸神,因而使這城成為聖城─ 啟二一2上、10下,彼前一15~16,林後六14~七1:

1. The function of the wall of the city is to separate, to sanctify, the city unto God from all things other than God, thus making the city the holy city— Rev. 21:2a, 10b; 1 Pet. 1:15-16; 2 Cor. 6:14—7:1:

a 聖城新耶路撒冷的城牆是用碧玉造的,城牆的根基是用各樣寶石裝飾的─ 啟二一18~20:

a. The wall of the holy city, the New Jerusalem, is built with jasper, and the foundations of the wall of the city are adorned with every precious stone—Rev. 21:18-20:

㈠ 我們藉著在基督這寶貴的石頭裡,在神聖生命里長大(彼前二4),就被變化成為寶石(林前三12上)。─ 引用經文

1) By our growth in the divine life in Christ as the precious stone (1 Pet. 2:4), we are transformed into precious stones (1 Cor. 3:12a).

㈡ 寶石指明變化;我們越被變化,就越被分別─ 羅十二2。

2) Precious stones indicate transformation; the more we are transformed, themoreweare separated—Rom. 12:2.

b 當那靈變化的工作在神聖的生命中進行時,我們這些變化過的寶石,就被建造在一起,成為完整的牆及其根基─ 林前三6~12上。

b. While the transformation work of the Spirit is going on in the divine life, we, the transformed precious stones, are being built up together to be one complete wall with its foundations—1 Cor. 3:6-12a.

2 城牆的功用是保護神的神性豐富在地上的權益,以及基督終極的成就;為著這樣的保護,我們必須從神的話釋放出純淨的真理─ 參約十七17。

2. The function of the wall of the city is to protect the interests of the riches of God's divinity on the earth and the attainments of Christ's consummation; we must put out the pure truth from the Word for this protection—cf. John 17:17.

3 城牆的功用是彰顯神;神顯出來的樣子像碧玉,而碧玉牆表徵在永世裡作神團體彰顯的整座城,有神顯出來的樣子─ 啟四3,二一18。

3. The function of the wall of the city is to express God; God's appearance is like jasper, and the jasper wall signifies that the whole city, as the corporate expression of God in eternity, bears the appearance of God—Rev. 4:3; 21:18.

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