历代志、以斯拉记、尼希米记、以斯帖记结晶读经
第六篇 洁净被掳归回之人的内在意义
The Intrinsic Significance of the Purification of the Returned Captives
读经：拉九1~十44，尼十三23~30上，太五8，启二一18下、21下，二二4
Scripture Reading: Ezra 9:1—10:44; Neh. 13:23-30a; Matt. 5:8; Rev. 21:18b, 21b; 22:4
壹 主的恢复是独特的，这恢复必须是绝对纯净、单一并圣别的，没有任何搀杂；因此，我们需要许多以斯拉和尼希米作洁净的工作；在主恢复的一切步骤中，需要有洁净：
I. The Lord's recovery is unique, and it must be absolutely pure, single, and holy, without any mixture; thus, we need Ezras and Nehemiahs to carry out a purifying work; in all the steps of the Lord's recovery, there is the need of purification:
一 以斯拉洁净恢复，使“圣别的种类”从任何外邦的事物分别出来—拉九1~十44：
A. Ezra purified the recovery by causing "the holy seed" to be separated from anything heathen—Ezra 9:1—10:44:
１ 以斯拉来到之先，就有了搀杂，因为一些以色列人娶了外邦的妻子，并且从这混杂生了孩子；这是一个预表，我们该在属灵上应用，而不该在字面上应用。
1. Before Ezra arrived, there was mixture because some of the Israelites had married heathen wives and had children born of this mixture; this is a type, which we should apply spiritually, not literally.
２ 在主的恢复里需要洁净，把“圣别的种类”从任何外邦的事物中分别出来—九1~2：
2. In the Lord's recovery there is the need of purification to separate "the holy seed" from anything that is heathen—9:1-2:
a 主的恢复是圣别的种类；我们必须纯净到一个地步，使圣别的种类不与任何外邦的事物混合。
a. The Lord's recovery is the holy seed; we must be so pure that the holy seed will never be mingled with anything heathen.
b 当这恢复是圣别的，我们就要看见主的祝福—结三四26。
b. When the recovery is holy, we will see the Lord's blessing—Ezek. 34:26.
二 在建殿之后，我们需要洁净（见于以斯拉的领导之下）；在建城之后，我们需要再被洁净（见于尼希米的绝对）—拉九1~2，十1~44，尼十三1~30上。
B. After the building up of the house, we need purification (seen under Ezra's leadership), and after the building up of the city, we need to be purified again (seen with Nehemiah's absoluteness)—Ezra 9:1-2; 10:1-44; Neh. 13:1-30a.
三 在众地方召会中，我们必须彻底地从一切搀杂中得洁净；任何俗物，任何与主恢复属天性质相悖的事物，都必须除净—提后二19~22。
C. In the local churches we must be thoroughly purified of all mixture; anything common and anything contradictory to the heavenly nature of the Lord's recovery must be purged out—2 Tim. 2:19-22.
贰 巴比伦是神的事物与偶像的事物的混杂；巴比伦的原则就是把人的事物和神的话混在一起，并且把属肉体的和属灵的混在一起—代下三六6~7，拉一11，启十七3~5：
II. Babylon is a mixture of the things of God with the things of idols, and the principle of Babylon is the principle of mixing the things of man with the Word of God and the things of the flesh with the things of the Spirit—2 Chron. 36:6-7; Ezra 1:11; Rev. 17:3-5:
一 任何属于巴比伦的事物，在神眼中都是可憎的；任何属巴比伦的事物，都给撒但立场击败神的子民—书七1~21。
A. Anything that is a part of Babylon is abominable in the sight of God, and anything Babylonian gives Satan the ground to defeat the people of God—Josh. 7:1-21.
二 神恨恶巴比伦的原则，过于恨恶任何别的事物；只有当我们审判自己里面任何巴比伦的事物，我们才能承认我们也恨恶巴比伦的原则。
B. God hates the principle of Babylon more than anything else; only when we judge everything Babylonian in us can we confess that we too hate the principle of Babylon.
叁 行传二十一章和雅各书中有搀杂：雅各把新约与旧约混在一起，把新的经纶安排与旧的经纶安排混在一起，把神新的子民与旧的子民混在一起，也把新人与旧人混在一起—雅一1、17~18，二1~4、8~12，三2，四11~12，五10~11：
III. In Acts 21 and in the book of James, there is mixture; James mixed the Old Testament with the New Testament, the new dispensation with the old, the new people of God with the old, and the new man with the old man—James 1:1, 17-18; 2:1-4, 8-12; 3:2; 4:11-12; 5:10-11:
一 行传二十一章暴露耶路撒冷召会中严重的搀杂；犹太信徒仍然遵守摩西的律法，停留在旧约时代，并且在犹太教的强烈影响之下，将神新约的经纶与过时的旧约经纶混杂在一起—18~21节。
A. Acts 21 exposes the terrible mixture in the church in Jerusalem; the Jewish believers still kept the law of Moses, remained in the Old Testament dispensation, and were strongly under the Judaic influence, mixing God's New Testament economy with the outdated Old Testament economy—vv. 18-21.
二 他们不知道律法时代已经完全过去，恩典时代该受完全的尊重；凡不顾这两个时代之分别的，就是抵挡神时代的行政，就是严重破坏神建造召会作基督彰显的经纶计划—约一16~17，启二9。
B. They were unaware that the dispensation of law was altogether over, that the dispensation of grace should be fully honored, and that any disregard of the distinction between these two dispensations would be against God's dispensational administration and would be a great damage to God's economical plan for the building up of the church as the expression of Christ—John 1:16-17; Rev. 2:9.
三 律法是照着神的所是要求人；恩典却是以神的所是供应人，以应付神的要求；恩典乃是神给人享受—约一16~17，加六18，林后十三14，十二9，彼前四10，弗三2，四29，六24。
C. The law makes demands on man according to what God is; grace supplies man with what God is to meet what God demands; grace is God enjoyed by man—John 1:16-17; Gal. 6:18; 2 Cor. 13:14; 12:9; 1 Pet. 4:10; Eph. 3:2; 4:29; 6:24.
肆 神儿女中间的一个大难处，乃是己与灵的搀杂—来四12：
IV. A great problem among God's children is the mixture of the self with the spirit—Heb. 4:12:
一 这搀杂使许多人失去事奉神的资格，因为他们灵里有许多搀杂，这搀杂使神不喜悦—提后一3。
A. This mixture disqualifies many from serving God, for in their spirit there is much mixture, which is displeasing to God—2 Tim. 1:3.
二 在我们最深处的灵是纯洁无污的；然而，当灵经过魂和体往外出来时，就沾染了污秽和败坏—林后七1。
B. The spirit in our innermost part is pure and undefiled; however, when the spirit comes forth and passes through the soul and the body, it may become contaminated by filthiness and corruption—2 Cor. 7:1.
三 对付灵重在对付我们里面不纯的动机、存心和其他杂质—帖前五23，提后一7。
C. Dealing with the spirit emphasizes dealing with impure motives and intentions and other mixtures within us—1 Thes. 5:23; 2 Tim. 1:7.
伍 我们的心、良心和灵里需要纯净：
V. We need to be pure in heart, in conscience, and in spirit:
一 清心的人必看见神—太五8，伯四二5，启二二4：
A. Those who are pure in heart will see God—Matt. 5:8; Job 42:5; Rev. 22:4:
１ 清心是目的专一，只有一个目标，要完成神的旨意荣耀神—林前十31。
1. To be pure in heart is to be single in purpose, to have the single goal of accomplishing God's will for God's glory—1 Cor. 10:31.
２ 清洁的心就是以主为唯一目标的心—提前一5，提后二22，诗七三1。
2. A pure heart is a heart that takes the Lord as the unique goal—1 Tim. 1:5; 2 Tim. 2:22; Psa. 73:1.
３ 按新约的意义说，看见神等于得着神，得着神就是在神的元素、生命和性情上接受神，使我们被神构成；看见神使我们变化，因为我们看见神时，就把祂的元素接受到我们里面，我们旧的元素也被排除了—林后三18。
3. In the New Testament sense, seeing God equals gaining God, and to gain God is to receive God in His element, life, and nature so that we may be constituted with God; seeing God transforms us, because in seeing God we receive His element into us, and our old element is discharged—2 Cor. 3:18.
４ 看见神就是被变化成为神人基督荣耀的形像，使我们得以在神的生命里彰显神，并在祂的权柄里代表祂—约壹三1~3，创一26。
4. To see God is to be transformed into the glorious image of Christ, the God-man, so that we may express God in His life and represent Him in His authority—1 John 3:1-3; Gen. 1:26.
５ 我们应当清心，专一为着主的恢复；唯有如此我们才有助于主的恢复—提前一5，提后二22，彼前一22。
5. We should be pure in heart and single for the Lord's recovery; only then will we be a help to the recovery—1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22.
二 我们不仅需要有无亏的良心，也该有清洁的良心—徒二三1，二四16，提前三9，提后一3：
B. We need to have not only a good conscience but also a pure conscience—Acts 23:1; 24:16; 1 Tim. 3:9; 2 Tim. 1:3:
１ 无亏的良心是指对神对人都没有亏欠的良心—徒二三1，二四16。
1. A good conscience is a conscience without offense toward God and man—Acts 23:1; 24:16.
２ 清洁的良心就是得了洁净、没有搀杂的良心；这样的良心见证我们单单寻求神和祂的旨意，就如保罗一样—提后一3。
2. A pure conscience is a conscience purified of any mixture; such a conscience testifies that, like Paul, we are seeking only God and His will—2 Tim. 1:3.
三 在工作上，头一项资格乃是灵的纯净—林后六4上、6、8中：
C. The first qualification in the work is purity of spirit—2 Cor. 6:4a, 6:
１ 难得有人是灵里纯净的（七1）；纯净是领导的先决条件，也是我们事奉的基本条件（提前三9，一5）；搀杂的难处乃是作工的人当中最大的难处；不纯净往往是误会和猜疑的源头（提后一3，提前三9，多一15）。
1. It is very difficult to find a person whose spirit is pure (7:1); pureness is the prerequisite in the leadership and a basic condition of our service (1 Tim. 3:9; 1:5); the problem of mixture is the greatest problem among workers; impureness is often the source of misunderstanding and suspicion (2 Tim. 1:3; 1 Tim. 3:9; Titus 1:15).
２ 我们需要把灵里一切搀杂的成分对付干净，然后灵出来时，才能没有危险，才不会和人出事。
2. We need to deal completely with all the mixture in our spirit so that when our spirit is released, it will not be dangerous or cause trouble to others.
３ 我们若要被神使用，我们的灵必须释放，并且我们的灵必须纯净—林后六4上、6、8中。
3. If we want to be used by God, our spirit must be released, and our spirit must be pure—2 Cor. 6:4a, 6.
陆 新耶路撒冷城是纯金的，如同明净的玻璃；城内的街道是纯金，好像透明的玻璃—启二一18下、21下：
VI. The city of New Jerusalem is pure gold, like clear glass, and the street of the city is pure gold, like transparent glass—Rev. 21:18b, 21b:
一 金表征神的性情；城是纯金的，指明这城是出于神圣的性情，以神圣的性情为元素—18节下。
A. Gold signifies the nature of God; the city's being pure gold indicates that the city is of the divine nature and takes the divine nature as its element—v. 18b.
二 城本身及其街道的纯金如同明净的玻璃，表征全城是透明的，毫无不透明之处—21节下：
B. The pure gold of the street and the city is like clear glass, signifying that the entire city is transparent and not in the least opaque—v. 21b:
１ 我们若以神的性情为独一的道路，我们就是纯净的，没有任何搀杂，也是透明的，毫无不透明。
1. If we take God's nature as our unique way, we will be pure, without any mixture, and transparent, without any opaqueness.
２ 我们若得着赐生命之灵的注入并浸透，我们里面的人就会透明，明亮如水晶—林后三8~9、18。
2. If we are infused and saturated with the life-giving Spirit, our inner being will become transparent and crystal clear—2 Cor. 3:8-9, 18.
三 我们若要有真实的召会生活，召会本身就必须是纯金的，就是全然出于神圣性情的；在此我们就需要十字架作工来炼净我们，洁净我们—启一11、20。
C. If we want to have the real church life, the church herself must be pure gold, that is, altogether of the divine nature; here we need the work of the cross to purge us and to purify us—Rev. 1:11, 20.
四 背道的基督教国和真正的召会之间，不同之处乃是一为搀杂的，另一为纯净的；众地方召会就如新耶路撒冷，该明亮如水晶，没有任何搀杂—二二1。
D. The difference between apostate Christendom and the genuine church is that one is a mixture and the other is pure; the local churches, like the New Jerusalem, should be crystal clear, without any mixture—22:1.