第四篇 以斯拉记及尼希米记中所描绘召会作为神的殿和神的城之恢复
The Recovery of the Church as God's House and God's City as Portrayed in Ezra and Nehemiah
读经∶ 拉七6~10、21、27~28，八21~23，十1，尼一1~11，二4、10、17~20，
壹 以色列人剩下的余民得恢复，从巴比伦回到耶路撒冷，为着重建殿和城，表征召会剩下的余民被主恢复，脱离今天的分裂和混乱，回到原初一的立场，为着建造召会作神的家和神的国—— 启十七1~6，十八2、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 神的百姓需要被恢复，脱离巴比伦，回到独一的一这个立场—— 申十二5、11~14，诗一三三，启一11。
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 神的子民需要被恢复，回到享受由美地所预表，那追测不尽之丰富的基督作为包罗万有的灵—— 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 在召会的恢复里，我们正在建造基督的身体，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 在召会的恢复里，我们是过国度的生活，好在神国的实际里，在生命中作王—— 罗十四17，五17，参太五3、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 这满足了神原初的心意，就是得着一个团体的人，在祂的形像上彰显祂，并带着祂的管治权代表祂—— 创一26。
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.
贰 主兴起以斯拉，加强并充实了祂的恢复—— 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，也是经学家，就是精通神律法的人；以斯拉是这样的人，所以有能力应付需要—— 21节：
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 祭司是与主调和并被主浸透的人；以斯拉就是这种人—— 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，他与神是一，精通神的话，并认识神的心、神的渴望和神的经纶—— 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 以斯拉不断与主接触，而与主是一；因此，他不是一位字句经学家，乃是一位祭司经学家—— 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 以斯拉没有说什么新的东西，他是说摩西所已经说过的—— 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 在主的恢复里我们需要许多以斯拉，他们是祭司教师，就是那些与神接触，被神浸透，与神是一，并被神充满，精通神话语的人；只有这种人才够资格在主恢复里作教师—— 太十三52，林后三5~6，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 以斯拉用属天的真理教育以色列人，把他们重新构成，使以色列能成为神的见证—— 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 神对以色列的心意，是要在地上得着一班神圣构成的子民，作祂的见证；神的子民要作祂的见证，就必须被神的话重新构成—— 赛四九6，六十1~3。
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 百姓从被掳归回之后仍是任性的，因为他们生在并长在巴比伦，有了巴比伦的构成：
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 巴比伦的元素已经作到他们里面，构成到他们全人里面—— 亚三3~5。
a. The Babylonian element had been wrought into them and constituted into their being—Zech. 3:3-5.
b 他们返回列祖之地，成为以色列国的公民后，需要被重新构成。
b. After they returned to the land of their fathers to be citizens of the nation of Israel, they needed a reconstitution.
3 神的子民需要教导和重新构成，好被带进照着神的文化，就是彰显神的文化中；这种文化需要许多教育—— 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 以斯拉在这一点上非常有用，因为他有属天、神圣之构成和文化的总和，并且借着他，百姓得以被神的话重新构成—— 1~2节。
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 以斯拉能帮助百姓认识神，不是仅仅一般的认识，乃是照着神所说的话而有的认识—— 8节。
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 要重新构成神的百姓，需要用神口里所出并彰显神的话，教育他们—— 诗一一九2、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 重新构成神的百姓，就是教育他们，把他们摆进神的话里，使他们被神的话浸透—— 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 当神的话在我们里面作工，神的灵，就是神自己，自然而然地就借着话将神的性情同神的元素分赐到我们里面；这样，我们就被重新构成—— 提后三16~17。
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 借着以斯拉的职事，以色列人（在预表上）被重新构成，结果成为特别的国，就是圣别、分别归神、彰显神的国—— 赛四九6，六十1~3，亚四2：
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 他们被神的思想、神的考量并神的一切所是灌输，使他们成为神的复制。
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 借着这种神圣的构成，人人都在生命和性情上成为神；结果，他们成为神圣的国，彰显神圣的特性—— 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 被掳归回的人，是个别地并团体地被重新构成，成为神的见证。
c. The returned captives were reconstituted personally and corporately to become God's testimony.
四 今天在主的恢复里，我们需要许多以斯拉作洁净的工作，用神圣的真理教育百姓，借此构成他们，使他们成为神在地上的见证，祂团体的彰显—— 提后二2、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.
叁 尼希米记的重点是：耶路撒冷城同其城墙是城内神殿的守卫和保护：
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，预表神恢复堕落的召会；重建耶路撒冷的城墙，预表神恢复祂的国；神建造祂的家（殿）和建造祂的国是并行的—— 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 神的城乃是扩大、加强并建造的召会，作为神在祂国里作王管治的中心；至终，在神的经纶里，神的家（殿）成为圣城新耶路撒冷，作神永远的住处，并祂永远之国的管治中心—— 启二一2~3、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 当我们认识并享受基督作我们的生命，我们就有召会作神的家；我们若往前认识祂的元首身分，家就要扩大成为城，就是神的国—— 弗一22~23，四15，启二二1。
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 尼希米的进取给我们看见，今天在主的恢复里需要有正确的进取：
D. Nehemiah's aggressiveness shows us the need for the proper aggressiveness in the Lord's recovery today:
1 摩押人和亚扪人的首领对尼希米为以色列人求好处，甚为恼怒；这些人原是罗得不纯洁的扩增所生的后裔，他们恨恶并藐视以色列人—— 尼二10、19，参结二五3、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 对于这些反对者的嗤笑、藐视和凌辱，尼希米非常纯洁而进取，并不胆怯—— 尼二17~20，三1~6，参徒四29~31，帖前二2，提后一7~8。
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 从神得着帮助的，乃是进取的人；使徒保罗像尼希米一样，与神联合，体认神在这联合中的协助—— 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 尼希米的进取是他属人行为的美德，表明我们天然的性能、才干和美德必须经过基督的十字架，而被带进复活里，就是带进作为三一神之终极完成的那灵里，好在成就神经纶的事上对神有用。
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里，乃活在复活里；他是神百姓中间带头之人的榜样；他是进取的（参尼二1~8），但他的进取伴随着其他特征：—— 引用经文
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 尼希米在与神的关系上，是爱神也爱神在地上权益的人；这权益包括圣地（表征基督）、圣殿（表征召会）和圣城（表征神的国）—— 参提后三1~5。
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 尼希米是爱神的人，他在交通中祷告神、接触神；为着城墙的重建，尼希米站在神的话上，并照着神的话祷告—— 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，甚至与神成为一；结果，他成为神的代表—— 五19，参林后五20。
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 尼希米在与百姓的关系上，全然不自私，不为自己寻求什么，也不顾自己的利益；他始终乐意为百姓和国家，牺牲他的所有—— 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 圣城高大的城墙是为着把我们分别归神、保护神的权益并彰显神：
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 城墙的功用是将城从神之外的一切事物中分别、圣别出来归神，因而使这城成为圣城—— 启二一2上、10下，彼前一15~16，林后六14~七1：
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 圣城新耶路撒冷的城墙是用碧玉造的，城墙的根基是用各样宝石装饰的—— 启二一18~20：
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 我们借着在基督这宝贵的石头里，在神圣生命里长大（彼前二4），就被变化成为宝石（林前三12上）。—— 引用经文
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 宝石指明变化；我们越被变化，就越被分别—— 罗十二2。
2) Precious stones indicate transformation; the more we are transformed, themoreweare separated—Rom. 12:2.
b 当那灵变化的工作在神圣的生命中进行时，我们这些变化过的宝石，就被建造在一起，成为完整的墙及其根基—— 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 城墙的功用是保护神的神性丰富在地上的权益，以及基督终极的成就；为着这样的保护，我们必须从神的话释放出纯净的真理—— 参约十七17。
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 城墙的功用是彰显神；神显出来的样子像碧玉，而碧玉墙表征在永世里作神团体彰显的整座城，有神显出来的样子—— 启四3，二一18。
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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