The Holy Temple and the Holy City in the Holy Land
读经∶结四七13～20，四八8～20、31～35，启二一12～13
壹 圣地预表基督，圣地的结果乃是圣殿与圣城，圣殿与圣城预表召会（结四七13，林前三16～17）；召会是享受基督丰富的结果（弗三8）：─引用经文
I. The holy temple and the holy city, which typify the church (Ezek. 47:13; 1 Cor. 3:16-17), are the issue of the Holy Land, which typifies Christ; the church is the issue of the enjoyment of the riches of Christ (Eph. 3:8):
一 当神所拣选的人有分于并享受基督的丰富时，这些丰富就把他们构成召会；借着召会，诸天界里执政和掌权的天使，就得知神万般的智慧；因此，召会是基督一切所是的智慧展示─10节。
A. When God’s chosen people partake of and enjoy the riches of Christ, they are constituted with those riches to be the church, through which God’s multifarious wisdom is made known to the angelic rulers and authorities in the heavenlies; hence, the church is the wise exhibition of all that Christ is—v. 10.
二 美地是流奶与蜜之地，奶与蜜预表基督的丰富；奶与蜜都是两种生命─动物生命和植物生命─结合而成的产品─出三8，参歌四11：
B. The good land is a land flowing with milk and honey, typifying the riches of Christ; both milk and honey are products of two kinds of lives—the animal life and the vegetable life—Exo. 3:8; cf. S. S. 4:11:
1 奶产自吃草的牛，蜜由蜜蜂采花蜜而成。
1. Milk is produced by cattle that feed on grass, and honey is made by bees from the nectar of flowers.
2 奶与蜜表征基督的丰富来自祂生命的两方面─动物生命所预表祂为着法理救赎之救赎的生命（约一29），以及植物生命所预表祂为着生机拯救之生产的生命（十二24）。─引用经文
2. Milk and honey signify the riches of Christ, which come from the two aspects of His life—His redeeming life for His judicial redemption, typified by the animal life (John 1:29), and His generating life for His organic salvation, typified by the vegetable life (12:24).
3 因此，美地是宽阔之地，就是包罗万有的基督在祂完满的救恩里，包括祂法理的救赎与生机的拯救─参罗五10。
3. Thus, the good land is a spacious land of the all-inclusive Christ in His full salvation—in His judicial redemption and in His organic salvation—cf. Rom. 5:10.
三 地的恢复，表征对基督丰富之享受的恢复；基督自己是不会丧失的，但我们在经历中，却会丧失基督（加五2～4）。─引用经文
C. The recovery of the land signifies the recovery of the enjoyment of Christ’s riches; Christ Himself cannot be lost, but in our experience Christ can be lost (Gal. 5:2-4).
四 地一旦被恢复，殿和城就能在其上建造起来；迦南美地是包罗万有的基督完满、完整、终结的预表；基督乃是三一神的具体化身（西二9），实化为包罗万有赐生命的灵（林前十五45下，林后三17），作神子民分得的产业，成为他们的享受（西一12，二6～7，加三14，参申八7～9）。─引用经文
D. Once the land has been recovered, the temple and the city can be built on the land; the good land, the land of Canaan, is a full, complete, and consummate type of the all-inclusive Christ, who is the embodiment of the Triune God (Col. 2:9) realized as the all-inclusive life-giving Spirit (1 Cor. 15:45b; 2 Cor. 3:17), as the inheritance allotted to God’s people for their enjoyment (Col. 1:12; 2:6-7; Gal. 3:14; cf. Deut. 8:7-9).
五 以色列人借着享受那地的丰富，就能建造圣殿作神在地上的居所，并建造耶路撒冷城，将神的国建立在地上；照样，在基督里的信徒借着享受基督那追测不尽的丰富，被建造为基督的身体，召会，就是基督的丰满，祂的彰显（弗一22～23），也是神的居所（二21～22，提前三15）与神的国（太十六18～19，罗十四17）。─引用经文
E. By enjoying the riches of the land, the children of Israel were able to build up the temple to be God’s habitation on earth and the city of Jerusalem to establish God’s kingdom on earth; likewise, by enjoying the unsearchable riches of Christ, the believers in Christ are built up to be Christ’s Body, the church, which is Christ’s fullness, His expression (Eph. 1:22-23), and which is also the habitation of God (2:21-22; 1 Tim. 3:15) and the kingdom of God (Matt. 16:18-19; Rom. 14:17).
六 圣所，就是殿，乃是神的家，为着祂的安息；城是神的国，为着祂的权柄；二者都预表召会作神的家和神的国，要终极完成于永远里的新耶路撒冷，为着成就神永远的经纶─结四八8、15，提前三15，罗十四17，启二一2～3、22，二二1、3、5。
F. The sanctuary, the temple, is God’s house for His rest, and the city is God’s kingdom for His authority; both typify the church as God’s house and God’s kingdom, which will consummate in the New Jerusalem in eternity for the fulfillment of God’s eternal economy—Ezek. 48:8, 15; 1 Tim. 3:15; Rom. 14:17; Rev. 21:2-3, 22; 22:1, 3, 5.
贰 美地位于西面的地中海（结四七15），与东面的死海和约但河（18）之间：─引用经文
II. The good land is situated between the waters of the Mediterranean Sea on the west (Ezek. 47:15) and the waters of the Dead Sea and the Jordan River on the east (v. 18):
一 迦南地这块高地（二十40～42，三四13～14，三七22，申三二13）被水围绕，指明美地是被死围绕；因此，美地预表复活的基督，祂从死人中复起、被高举；这也指明对基督的享受与祂的死极有关系─必须是在祂死的范围、境界里（参腓三7～11）。─引用经文
A. For the land of Canaan, an elevated land (20:40-42; 34:13-14; 37:22; Deut. 32:13), to be surrounded by water indicates that it is surrounded by death; thus, the good land typifies the resurrected Christ, who was raised, elevated from the dead; this also indicates that the enjoyment of Christ is closely related to His death, and it must be in the sphere, the territory, of His death (cf. Phil. 3:7-11).
二 美地的北面没有河为界，乃有黑门山；黑门山是一座高山，表征诸天，神恩典之甘露从其降在预表众地方召会的锡安山（诗一三三3）；高起的美地和黑门山，表征复活的基督，祂已升到诸天之上。─引用经文
B. On the north side of the good land, there is no river as a border; instead, there is Mount Hermon, a high mountain, which signifies the heavens, from which the dew of God’s grace descends on the mountains of Zion, typifying the local churches (Psa. 133:3); the elevated good land with Mount Hermon signifies the resurrected Christ, who has ascended to the heavens.
叁 分地（结四八1～35）所描绘的这幅图画显示，在复兴的时候，从北边的但（1），到南边的迦得（27），所有的以色列人都要享受基督，但他们与基督相距的远近是不同的：─引用经文
III. The picture portrayed by the allotment of the land (Ezek. 48:1-35) shows that, in the restoration from Dan in the north (v. 1) to Gad in the south (v. 27), all the Israelites will enjoy Christ, but their nearness to Christ will not be the same:
一 众支派与基督相距的远近，由他们的重要性所决定；最重要的人是祭司，他们与基督最亲近，并且他们维持百姓与主之间的交通；利未人与主的远近居次，他们维持向主的事奉。
A. The nearness of the tribes to Christ is determined by their importance; the most important are the priests, who are the closest to Christ and who maintain the fellowship between the people and the Lord; the Levites, who maintain a service to the Lord, are next in nearness to the Lord.
二 然后是为城作工的人，是第三等亲近主的人，他们维持神的行政；此外，还有王室和君王，以及君王的职分。
B. Then the workers for the city, who maintain God’s government, are the third closest to the Lord; in addition, there is the royal family with the king and the kingship.
三 祭司的交通、利未人的事奉、维持神行政的工作以及君王的职分，都是出于地的丰富；按照属灵的意义，这意思是说，在召会中一切的交通、事奉、工作、行政、王室的身分、为主的权柄和君王的职分，都是出自对基督丰富的享受。
C. The fellowship of the priests, the service of the Levites, the work to maintain God’s government, and the kingship all come out of the riches of the land; according to spiritual significance, this means that in the church all the fellowship, service, work, government, royalty, lordship, and kingship come out of the enjoyment of the riches of Christ.
四 我们越享受基督，就越与祂亲近；我们越与祂亲近，我们在祂的定旨上就越重要。
D. The more we enjoy Christ, the closer we are to Him; and the closer we are to Him, the more important we are in His purpose.
五 最重要的是祭司和君王；按照新约的启示，所有新约的信徒都该操练作祭司和君王─彼前二5、9，罗十五16，腓三3，启一6，五10，二十6，二二3下～5。
E. The most important are the priests and the kings; according to the New Testament revelation, all the New Testament believers should exercise to be priests and kings—1 Pet. 2:5, 9; Rom. 15:16; Phil. 3:3; Rev. 1:6; 5:10; 20:6; 22:3b-5.
肆 城有十二个门（结四八31～34，参启二一12～13），其上有以色列十二支派的名字，这城必是耶路撒冷；这城将是千年国的属地部分，作复兴的以色列与神的居所；作为这样的住处，这城预表召会中的得胜者，并旧约中得胜的圣民，他们要成为新耶路撒冷，在千年国的属天部分，也就是诸天之国的实现里，作神与得胜者相互的住处（参三12）：─引用经文
IV. The city with twelve gates (Ezek. 48:31-34; cf. Rev. 21:12-13), on which are the names of the twelve tribes of Israel, must be Jerusalem; this city will be the dwelling place of the restored Israel with God in the earthly part of the millennium; as such, it typifies the overcomers in the church and the overcoming saints of the Old Testament, who will be the New Jerusalem as the mutual abode of God and the overcomers in the heavenly part of the millennium (cf. Rev. 3:12), which is the manifestation of the kingdom of the heavens:
一 门的数字是十二，由三乘四所组成，表征神的圣城新耶路撒冷，是三一神（三）与祂所造之人（四）的调和。
A. That the number of the gates is twelve, composed of three times four, signifies that God’s holy city, the New Jerusalem, is the mingling of the Triune God (three) with His creature man (four).
二 十二这数字也表征神行政上的绝对完全和永远完整；这指明新耶路撒冷不仅是神、人二性永远的调和，也是出于这调和而有的完全行政；这城要为着神在永世里完整的行政管理，施行完满的权柄─二二1、3、5。
B. The number twelve also signifies absolute perfection and eternal completion in God’s administration; this indicates that the New Jerusalem is not only the eternal mingling of divinity with humanity but also a perfect government that comes out of this mingling; this city will exercise full authority for God’s complete administration in eternity—22:1, 3, 5.
伍 以色列的历史是召会历史完满的预表：
V. The history of Israel is a full type of the history of the church:
一 以色列的历史，开始于以色列在出埃及时团体的经历逾越节（出十二），并要继续直到主的第二次来，那时以色列要得复兴，并要建造属地的耶路撒冷，有十二个门。─引用经文
A. The history of Israel began with Israel’s corporate experience of the passover during the exodus from Egypt (Exo. 12) and will continue with the Lord’s second coming, at which time Israel will be restored and will build the earthly Jerusalem with the twelve gates.
二 召会的历史也开始于逾越节，就是那被杀献祭的基督（林前五7），并要继续直到千年国，那时得胜的圣徒要成为属天的耶路撒冷，就是新耶路撒冷，有十二个门。─引用经文
B. The history of the church also began with the Passover, which is the Christ who has been sacrificed (1 Cor. 5:7), and will go on until the millennium, in which the overcoming saints will be the heavenly Jerusalem, the New Jerusalem, with its twelve gates.
三 在一千年以后，属天的耶路撒冷要扩大，成为新天新地里的新耶路撒冷，包括一切来自以色列和召会的赎民，作神的彰显，并神和祂赎民在将来永远里相互的居所（参但十二1注3）。─引用经文
C. After the one thousand years the heavenly Jerusalem will be enlarged to become the New Jerusalem in the new heaven and the new earth; she will include all the redeemed ones from both Israel and the church to be the expression of God and the mutual dwelling place of God and His redeemed in eternity future (cf. Dan. 12:1, footnote 3).
陆 在以西结书末了，神在圣地上得着圣殿（四十～四四）和圣城（四七～四八）：
VI. At the end of Ezekiel God obtains a holy temple (chs. 40—44) and a holy city in the Holy Land (chs. 47—48):
一 神住在殿内，也住在城中；在殿内，神与祂的百姓交通；在城中，神在祂百姓中间掌权；这指明在殿里并在城里，神已经从天降下，与人同住。
A. God dwells in the temple, and He dwells also in the city; in the temple God has fellowship with His people, and in the city God reigns among His people; this indicates that in the temple and the city God has come down from heaven to live with man.
二 殿和城预表召会在今世作与神交通并为神掌权的中心─林前三16～17，来十二22～23：
B. The temple and the city typify the church in the present age as the center for the fellowship with God and for the reigning of God—1 Cor. 3:16-17; Heb. 12:22-23:
1 召会作为殿和城，是在基督这美地里；在作为殿和城的召会中，神得着祂的彰显，神和祂的子民也彼此享受，相互满足。
1. In the church as the temple and the city, which is in Christ as the good land, God has His expression, and God and His people enjoy one another and have mutual satisfaction.
2 召会作神的殿和神的城，要终极完成于新耶路撒冷，直到永远─启二一3、22。
2. The church as God’s temple and God’s city will ultimately consummate in the New Jerusalem for eternity—Rev. 21:3, 22.
柒 “从那日起，这城的名字必称为耶和华的所在”（原文，耶和华沙玛）─结四八35：
VII. “The name of the city from that day shall be, Jehovah Is There” (Jehovah-shammah, Heb.)—Ezek. 48:35:
一 新约的经纶开始于耶稣，耶和华救主以及神与我们同在（太一21、23），并结束于新耶路撒冷，“耶和华的所在”以及“耶和华的城”，就是那伟大的我是的城（结四八35，赛六十14）。─引用经文
A. The New Testament economy begins with Jesus, Jehovah the Savior and God with us (Matt. 1:21, 23), and ends with the New Jerusalem, “Jehovah Is There” and “the City of Jehovah,” the city of the great I Am (Ezek. 48:35; Isa. 60:14).
二 耶和华是个人位，“所在”也是个人位；“耶和华的所在”意即耶和华在祂所救赎、重生、变化并荣化的三部分人里面，并且他们也在祂里面─启二一3、22。
B. Jehovah is a person, and There is a person; Jehovah Is There means that Jehovah is in His redeemed, regenerated, transformed, and glorified tripartite people and that they are in Him—Rev. 21:3, 22.
三 因着是耶和华的“所在”，所以当人看见耶和华，就看见我们，并且人看见我们，就看见耶和华。
C. Because Jehovah is There, when people see Jehovah, they see us, and when they see us, they see Jehovah.
四 “耶和华的所在”，事实上就是耶和华自己的同在，与祂所救赎、重生、变化并荣化之三部分人联结、调和并合并在一起，成为一个实体，就是伟大的团体神人；这团体的神人乃是神与人相互的住处，就是神在人里，人在神里的居所─3、22节。
D. “Jehovah Is There” is actually the presence of Jehovah Himself united, mingled, and incorporated with His redeemed, regenerated, transformed, and glorified tripartite people to be one entity, a great corporate God-man; this corporate God-man is the mutual abode of God and man, the dwelling of God in man and man in God—vv. 3, 22.
五 借着享受祂作恩典，作我们所享受的一切，宇宙中每一样正面的事物，都要为神在我们身上所作成的，使祂与我们成为一个实体─新耶路撒冷这荣耀的城─而称赞神─弗一6，启二一10～11：
E. By enjoying Him as grace, as everything to us for our enjoyment, every positive thing in the universe will praise God for what He has done in us to make Him and us one entity, the New Jerusalem, the city of glory—Eph. 1:6; Rev. 21:10-11:
1 那时整个宇宙都要充满对“亚”（耶和华之缩写）的颂赞；祂为着自己的心爱美意，对我们所是的一切、在我们身上正在作的一切以及将要为我们作的一切，为这些我们要向祂感恩并敬拜而宣告说，“阿利路─亚，赞美亚，赞美耶和华！”（十九1注1）─引用经文
1. At that time, the whole universe will be filled with the praise of Jah (a shortened form of Jehovah); for all that He is to us, for all that He is doing in us, and for all that He will do for us for the sake of His heart’s desire, we must declare in thanksgiving and worship to Him, “Hallelu-Jah, Praise Jah, Praise Jehovah!” (19:1, footnote 1).
2 我们必须与作诗的人一同呼喊：
2. We must exclaim with the psalmists:
a “凡有气息的，都要赞美耶和华。阿利路亚！”─诗一五○6
a. “Let everything that has breath praise Jehovah. / Hallelujah!”—Psa. 150:6.
b “耶和华以色列的神，从亘古直到永远，是当受颂赞的。愿众民都说，阿们。阿利路亚”─一○六48。
b. “Blessed be Jehovah the God of Israel, / From eternity to eternity. / And let all the people say, Amen. / Hallelujah”—106:48.