Ministering to the Lord to Enjoy Him as the Hidden Manna, the Budding Rod, and the Law of Life
读经∶结四四10～11、15～18，徒十三1～2，来九3～4
壹 “当以色列人走迷的时候，有利未人远离了我，他们走迷离开我，随从自己的偶像，他们必担当自己的罪孽。然而他们必在我的圣所当仆役，照管殿门，在殿中供职；必为百姓宰杀燔祭牲和平安祭牲，必站在百姓面前伺候他们。…以色列人走迷离开我的时候，祭司利未人，撒督的子孙，仍看守我的圣所；他们必亲近我，事奉我，并且侍立在我面前，将脂油与血献给我；这是主耶和华说的。他们必进入我的圣所，就近我的桌前事奉我，守我所吩咐的”─结四四10～11、15～16：
I. “The Levites who went far from Me, when Israel went astray, who went astray from Me after their idols, shall bear their iniquity. Yet they shall minister in My sanctuary, having oversight at the gates of the house and ministering in the house. They shall slaughter the burnt offering and the sacrifice for the people, and they shall stand before them to minister to them…But the Levitical priests, the sons of Zadok, who kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister to Me; and they shall stand before Me to present to Me the fat and the blood, declares the Lord Jehovah. It is they who will enter My sanctuary, and it is they who will come near to My table to minister to Me, and they will keep My charge”—Ezek. 44:10-11, 15-16:
一 在神的眼光之中，不只有事奉殿的事奉，还有一种更好的事奉，就是事奉主。
A. In God’s eyes, not only is there the ministry to the house; there is also a better ministry, the ministry to the Lord.
二 神今天只有一个目的，就是要人完全属乎“我”，就是要人在“我”面前事奉“我”；神唯一的目的，并不是许多东西，乃是“我”─15～16节。
B. God has only one goal: to have men who belong absolutely to “Me”; in other words, He wants us to be before “My” presence and minister to “Me”; God’s unique goal is not in so many things; rather, it is in “Me”—vv. 15-16.
三 事奉了主，并不是对于殿不管了；事奉主的人也传福音，拯救罪人，帮助弟兄姊妹进步，但是他们的目的只有一个，就是为着主，他们所看见的就是主自己；他们完全是因着主的缘故而宝贝人的。
C. To minister to the Lord does not mean that we neglect the house; those who minister to the Lord will also preach the gospel to save sinners and help the brothers and sisters to make progress, but their one goal is to be for the Lord, and their focus is the Lord Himself; they treasure men absolutely for the Lord’s sake.
四 如果我们到主的面前来只看见主，就顶自然也会服事弟兄姊妹；是不是事奉主这个问题，就在乎主在我们心里是不是最大的。
D. If we come to the Lord’s presence, focusing only on Him, we will spontaneously be able to minister to the brothers and sisters also; the question of whether or not we are ministering to the Lord hinges on whether or not the Lord occupies the first place in our heart.
五 我们事奉主所作的一切，都该是为着主的缘故，为着祂的满足、心愿、快乐、目的、喜悦和荣耀。
E. Whatever we do in the Lord’s service should be for the Lord’s sake; it should be for His satisfaction, His heart’s desire, His happiness, His goal, His pleasure, and His glory.
六 在主的工作中也有可引诱和吸引我们肉体的地方，因为这些完全是为着一己的喜好和荣耀─参林后四5。
F. In the Lord’s work there are areas that are appealing and attractive to our flesh because they are solely for the pleasure and glory of our self—cf. 2 Cor. 4:5.
七 没有一个人能事奉主而不就近主，不用祷告来亲近主的；属灵的能力不是讲道的能力，乃是祷告的能力；能够祷告多少，就是表明我们里头的力量实在有多少。
G. No one can minister to the Lord without drawing near to Him, approaching Him in prayer; spiritual power is not in the power of preaching but in the power of praying; how much we pray indicates how much inner strength we really possess.
八 如果我们要在至圣所里事奉主，我们就必须在祂面前多花工夫、多祷告；我们需要亲近祂，站在祂面前等候祂的旨意。
H. If we want to minister to the Lord in the Holy of Holies, we must spend time before the Lord and pray more; we need to draw near to Him, stand before Him, and wait for His will.
九 祷告就是侍立在神面前（结四四15），就是在神面前寻求祂的旨意，以蒙拯救脱离任意妄为的罪（诗十九13）。─引用经文
I. To pray is to stand before God (Ezek. 44:15); it is to seek His will before Him in order to be saved from the sin of presumption (Psa. 19:13).
十 事奉主的人要将脂油与血献给祂─结四四15：
J. Those who ministered to the Lord had to present to Him the fat and the blood—Ezek. 44:15:
1 供物的脂油预表基督身位的宝贵，血表征基督救赎的工作。
1. Whereas the fat of the offerings typifies the preciousness of the person of Christ, the blood signifies the redemptive work of Christ.
2 在我们对神的事奉中，我们必须将这两样献给祂；血是为着神的圣别和公义，脂油是为着神的荣耀。
2. In our service to God we must present both to Him; the blood is for God’s holiness and righteousness, and the fat is for God’s glory.
十一 事奉主的人要穿细麻材质的衣服，不可穿羊毛衣服或使身体出汗的衣服─17～18节：
K. Those who ministered to the Lord had to be clothed with linen material, not with woolen garments or with anything that caused sweat—vv. 17-18:
1 细麻衣表征在赐生命的灵里，凭基督的生命而有的日常生活和行事；这样一种生活和行事是纯净、洁净并细致的。
1. Linen garments signify a daily living and walk in the life-giving Spirit by the life of Christ; such a living and walk is pure, clean, and fine.
2 羊毛衣服会使祭司发热出汗（18），这是堕落之人在神咒诅下，没有神的祝福，凭自己能力和力量劳苦的记号（创三19）。─引用经文
2. Woolen garments would cause the priests to sweat (v. 18), a sign of fallen man laboring under God’s curse, without God’s blessing, by his own energy and strength (Gen. 3:19).
3 出汗的工作就是一切凭人为努力，没有父神祝福所作的工；凡事奉主的人所作的，必须是不出汗的工作，不用人为努力和肉体劳力的工作─赛三十15上。
3. The work that causes sweat is the work that comes out of human effort without the blessing from God the Father; everyone ministering to the Lord must do a work that causes no sweat, a work without human effort and fleshly strength—Isa. 30:15a.
4 如果我们有够多时间在神的同在中，在神面前对付好了，在人面前就不必出汗；我们能以最少的力量作最多的事─参太十一28～30。
4. If we spend an adequate amount of time in God’s presence and deal properly with Him, there is no need to sweat before man; we can accomplish the most amount of work with the least amount of strength—cf. Matt. 11:28-30.
十二 “在安提阿当地的召会中，有几位申言者和教师，…他们事奉主，禁食的时候，圣灵说，要为我分别巴拿巴和扫罗，去作我召他们所作的工”─徒十三1～2：
L. “Now there were in Antioch, in the local church, prophets and teachers…As they were ministering to the Lord and fasting, the Holy Spirit said, Set apart for Me now Barnabas and Saul for the work to which I have called them”—Acts 13:1-2:
1 这就是新约的工作，也是新约工作唯一的原则─圣灵的工作只能在事奉主的时候启示出来。
1. This is the work of the New Testament and the unique principle for the work of the New Testament—the work of the Holy Spirit can be revealed only at the time of ministering to the Lord.
2 唯独在事奉主的时候，圣灵才打发人出去，所以如果不把事奉主放在先，就什么都倒乱了；只有圣灵有权柄能分派人去作工。
2. Only at the time of ministering to the Lord will the Holy Spirit send some forth; if we do not place ministering to the Lord as the top priority, everything will be out of order; only the Holy Spirit has the authority to commission men to work.
3 事奉主不是外面的一切工作都不作了；反而外面的一切工作，都该以事奉主作根据。
3. To minister to the Lord is not to forsake all the work on the outside; instead, all the work on the outside should be based on our ministry to the Lord.
4 我们是因为事奉主而出去的，不是出于自己的喜好而没有事奉主作根据。
4. We go forth, out from our ministry to the Lord, rather than out from our own desires, which have no basis in the ministry to the Lord.
贰 “第二幔子后，还有一层帐幕，叫作至圣所，有…四面包金的约柜，柜里有盛吗哪的金罐、和亚伦发过芽的杖、并两块约版”─来九3～4：
II. “After the second veil, a tabernacle, which is called the Holy of Holies, having…the Ark of the Covenant covered about everywhere with gold, in which were the golden pot that had the manna and Aaron’s rod that budded and the tablets of the covenant”—Heb. 9:3-4:
一 隐藏的吗哪就是当我们与神之间没有一点间隔时，我们在祂面前所享受的那分基督；当我们与主之间没有一点距离，我们就能最亲密、最隐藏地享受基督；这就是享受隐藏的吗哪，就是基督隐藏的那一分─出十六31～36：
A. The hidden manna is the portion of Christ that we enjoy in the presence of God when there is no distance between us and Him; when there is no distance between us and the Lord, we enjoy Christ in the most intimate and hidden way; this is the enjoyment of the hidden manna, the hidden portion of Christ—Exo. 16:31-36:
1 要胜过别迦摩召会的情形，就要把自己从今天基督教一般的实行中分别出来，只留在神面前，直接地事奉祂，而不是事奉任何别的东西；在这里我们能享受到一些出于基督的东西，是所有远离神面的人无法尝到的─启二17。
1. To overcome the condition of the church in Pergamos is to separate ourselves from the general practice of today’s Christianity and to remain in the presence of God ministering directly to Him, not to anything else; here we enjoy something of Christ that all those who are far off from His presence cannot taste—Rev. 2:17.
2 我们若要享受隐藏的吗哪，我们与神之间就必须没有距离；我们与主之间一切的间隔，都必须除去─结一22、26。
2. If we want to enjoy the hidden manna, there must be no distance between us and God; all the distance between us and the Lord must be eliminated—Ezek. 1:22, 26.
3 当我们事奉主并享受祂作隐藏的吗哪，就与主有直接的交通，并认识祂的心意和目的；我们在主的同在中，祂才能把祂和祂的心意，以及祂所要我们作的一切托给我们。
3. When we are ministering to the Lord and enjoying Him as the hidden manna, we have direct fellowship with Him and know His heart and His intention; it is in the presence of the Lord that we can be charged with Him, with His intention, and with all that He wants us to do.
4 当我们事奉主，就有神的托付，因为我们在祂面前，晓得自己与神之间没有距离。
4. When we are ministering to the Lord, we will have God’s commitment because we are in His presence, realizing that there is no distance between us and God.
二 发芽的杖表征基督这位复活者，该是我们的生命、生活和我们里面复活的生命，并且这生命该发芽、开花并结出熟杏─民十七8：
B. The budding rod signifies that Christ, the resurrected One, should be our life, our living, and the resurrection life within us and that this life should bud, blossom, and bear fruit to maturity—Num. 17:8:
1 在民数记十六章所记载以色列人的背叛之后，神吩咐十二个首领按着以色列十二支派，共取十二根杖，放在会幕内见证柜前；然后神说，“我拣选的那人，他的杖必发芽”─十七5。
1. After the children of Israel rebelled, as recorded in Numbers 16, God commanded the twelve leaders to take twelve rods according to the twelve tribes of Israel and put them in the Tent of Meeting before the Testimony; then He said, “The rod of the man whom I choose shall bud”—17:5.
2 十二根杖都没有叶子、没有根，都是死枯的；若有哪一根能发芽，哪一根就是神所拣选的；在此我们看见复活乃是神拣选的根据；事奉的根据，乃是在我们天然的生命之外的；因此，发芽的杖表征我们经历复活的基督，使我们蒙神悦纳，在神所赐的职事上有权柄。
2. All twelve rods were leaf less, rootless, dry, and dead; whichever one budded was the one chosen by God; here we see that resurrection is the basis of God’s selection and that the basis of service is something apart from our natural life; thus, the budding rod signifies our experience of Christ in His resurrection as our acceptance by God for authority in the God-given ministry.
3 一切事奉的原则，乃在于发芽的杖；神把其他的十一根杖都发还，只把亚伦的杖留在约柜里，作永远的记念；这意思是说，复活乃是事奉神的永远原则─9～10节：
3. The principle to every service lies in the budding rod; God returned all the eleven rods to the leaders but kept Aaron’s rod inside the Ark as an eternal memorial; this means that resurrection is an eternal principle in our service to God—vv. 9-10:
a 复活的意思是，一切都是出于神，不是出于我们；复活就是只有神能，我们不能。
a. Resurrection means that everything is of God and not of us; it means that God alone is able and that we are not able.
b 复活的意思是，一切都是神作的，不是我们作的；所有认识复活的人，都是对自己绝望的人；他们知道自己不能。
b. Resurrection means that everything is done by God, not by ourselves; all those who know resurrection have given up hope in themselves; they know that they cannot make it.
c 天然的力量还存在时，复活的能力就无法彰显；撒拉自己会生时，以撒就不能生出来─创十八10～15，二一1～3、6～7。
c. As long as the natural strength remains, the power of resurrection has no ground for manifestation; as long as Sarah could conceive a child, Isaac would not come—Gen. 18:10-15; 21:1-3, 6-7.
d 凡是我们能的，乃是天然的；我们不能的，才是复活的；人必须到了尽头，才确知自己一无是处─太十九26，可十27，路十八27。
d. What we can do belongs to the natural realm, and what is impossible for us to do belongs to the realm of resurrection; a man must come to the end of himself before he will be convinced of his utter uselessness—Matt. 19:26; Mark 10:27; Luke 18:27.
e 人如果从未感觉自己不行，就永远无法经历神的行；复活就是说，我们不行，一切乃是神作的─参林后一8～9，四7。
e. If a man has never realized his own inability, he can never experience God’s ability; resurrection means that we cannot make it and that God is the One who has done everything—cf. 2 Cor. 1:8-9; 4:7.
三 约版，就是律法的版，表征神圣生命之律，就是神圣生命自发的大能、自动的功用、自有的能力和神圣的性能─耶三一33，来八10，参罗八10、6、11，十12～13：
C. The tablets of the covenant, which are the tablets of the law, signify the law of the divine life, which is the spontaneous power, automatic function, innate ability, and divine capacity of the divine life—Jer. 31:33; Heb. 8:10; cf. Rom. 8:10, 6, 11; 10:12-13:
1 这生命的律，神圣的性能，能够在我们里面作一切事来完成神的经纶：
1. The law, this divine capacity, of life can do everything in us for the carrying out of God’s economy:
a 照着这性能，我们能认识神、活神，并且在生命和性情上由神构成，使我们成为祂的扩增，祂的扩大，作祂的丰满，使祂得着永远的彰显─弗一22～23，三19～21。
a. According to this capacity, we can know God, live God, and be constituted with God in His life and nature so that we may become His increase, His enlargement, to be His fullness for His eternal expression—Eph. 1:22-23; 3:19-21.
b 不仅如此，内里生命之律的性能也将我们构成基督身体上具有各种功用的众肢体─四11、16。
b. Furthermore, the capacity of the inner law of life constitutes us to be the members of the Body of Christ with all kinds of functions—4:11, 16.
2 当神圣的生命在我们里面长大时，生命的律就发挥功能，使我们成形，将我们模成神长子基督的形像─罗八2、29：
2. While the divine life grows in us, the law of life functions to shape us, to conform us, to the image of Christ as the firstborn Son of God—Rom. 8:2, 29:
a 生命的律不是规律我们不作错事，乃是规律出生命的形状。
a. The law of life does not regulate us from doing wrong; it regulates the shape of life.
b 生命的律发挥功能，主要的不是在消极方面告诉我们不该作什么；反之，当生命长大时，生命的律就在积极方面发挥功能，使我们成形，也就是把我们模成基督的形像。
b. The law of life does not primarily function in the negative sense of telling us what not to do; rather, while life grows, the law of life functions in the positive sense of shaping us, that is, conforming us, to the image of Christ.
c 借着生命之律的功能，我们都要成为神成熟的儿子，神也就要得着祂宇宙的彰显。
c. Through the function of the law of life, we all shall become the mature sons of God, and God will have His universal expression.