历代志、以斯拉记、尼希米记、以斯帖记结晶读经

第一篇　神在人历史中的行动，为着完成祂永远的经纶
God's Move in Man's History for the Carrying Out of His Eternal Economy

读经：亚一3、18~21，二1~2、5、8~9、11，六12~13，十1、3、8、12，十一7，十二1、10，十四5、9

Scripture Reading: Zech. 1:3, 18-21; 2:1-2, 5, 8-9, 11; 6:12-13; 10:1, 3, 8, 12; 11:7; 12:1, 10; 14:5, 9

壹　旧约里十二卷历史书（约书亚记、士师记、路得记、撒母耳记上下、列王纪上下、历代志上下、以斯拉记、尼希米记、以斯帖记）的内在意义，乃是启示神在人历史中的行动，为神预备道路，以完成祂永远的经纶，这是借着祂成为人，使人在生命和性情上成为神（只是无分于神格），好产生并建造召会作基督生机的身体，终极完成新耶路撒冷，作祂终极的彰显：

I.　The intrinsic significance of the twelve historical books in the Old Testament (Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, and Esther) is the revelation that God's move in man's history prepares the way for God to carry out His eternal economy by His becoming a man that man may become God in life and in nature (but not in the Godhead), for the producing and building up of the church as the organic Body of Christ to consummate the New Jerusalem for His ultimate expression:

一　我们必须将旧约里的十二卷历史书联于神永远的经纶；圣经实际上只告诉我们一件事，就是神基于祂的喜悦，祂心头的愿望，而有的永远经纶（弗一4~5、9~10，提前一3~4，六3）；这十二卷历史书写在祂神圣的启示里，是为作我们的警戒和光照（林前十11）。

A.　We must link the twelve books of history in the Old Testament to God's eternal economy; the Bible actually tells us only one thing—God's eternal economy, which is based upon His good pleasure, the desire of His heart (Eph. 1:4-5, 9-10; 1 Tim. 1:3-4; 6:3); these twelve historical books were written in God's divine revelation for our admonition and enlightenment (1 Cor. 10:11).

二　完成神永远的经纶（以祂法理的救赎为手续并祂生机的救恩为目标），以预备我们作祂的新妇，将祂带回来，乃是解决今天世界局势之难处唯一的路；这是神心头的愿望，并且祂必要完成这事—罗五10、17、21，帖前五23~24，腓一3~6。

B.　The carrying out of God's eternal economy (with the procedure of His judicial redemption and the goal of His organic salvation) to prepare us to be His bride to bring Him back is the only way to solve the problems of today's world situation; this is the desire of God's heart, and He will accomplish it—Rom. 5:10, 17, 21; 1 Thes. 5:23-24; Phil. 1:3-6.

三　主的再来会解决世界上一切的问题，就如不平不公（赛十一4）、战争（二4）、疾病（启二二2，结四七12）、饥荒（赛三五1、6）、教育（二2~5，四2~6，十一9，哈二14，来八11，诗二6、12）、犯罪机构（太十三41~43）、万物的受苦（罗八21~22，赛十一6、9）以及地上的政权（启十一15，但二34~35、44~45）。

C.　The Lord's second coming will resolve all the problems of the world, such as injustice (Isa. 11:4), war (2:4), sickness (Rev. 22:2; Ezek. 47:12), famine (Isa. 35:1, 6), education (2:2-5; 4:2-6; 11:9; Hab. 2:14; Heb. 8:11; Psa. 2:6, 12), sinful establishments (Matt. 13:41-43), the suffering of all creation (Rom. 8:21-22; Isa. 11:6, 9), and earthly governments (Rev. 11:15; Dan. 2:34-35, 44-45).

贰　撒迦利亚书启示，神在人历史中之行动的要点与主要内容，乃是基督的两次来临，为着耶稣的见证，神的建造：

II.　The book of Zechariah reveals that the crucial point and major content of God's move in man's history are the two comings of Christ for the testimony of Jesus, the building of God:

一　撒迦利亚九至十一章说到基督在卑微中第一次来临，是谦逊并亲切的：

A.　Zechariah 9 through 11 speaks of Christ's lowly first coming, which was humble and intimate:

１　基督公义地带着给神子民的救恩而来作王，乃是卑微的王、降卑的王，不是骑着骏马，乃是骑着驴驹，甚至骑着驴的崽子；这在耶稣基督末次进入耶路撒冷时得了应验—九9，太二一5~10。

1.　Christ came in a righteous way with salvation for God's people as a King, but as a lowly King, a humiliated King, riding not on a majestic horse but upon a donkey, even upon a colt of a donkey; this was fulfilled when Jesus Christ came into Jerusalem the last time—Zech. 9:9; Matt. 21:5-10.

２　基督被憎嫌、攻击、弃绝，并被祂的一个门徒以三十锭银子，就是以一个奴仆的价值（亚十一8、12~13，出二一32）出卖了；这里所预言的，在福音书里得着应验（太二六14~15，二七3~10）。

2.　Christ was detested, attacked, rejected, and betrayed by one of His disciples for thirty pieces of silver, the price of a slave (Zech. 11:8, 12-13; Exo. 21:32); what is prophesied here was fulfilled in the Gospels (Matt. 26:14-15; 27:3-10).

３　基督，耶和华的同伴，来作神差到以色列人那里的牧人；基督作为人，乃是以色列人的亲属，又是耶和华的同伴；祂作为牧人被击打，祂的门徒作为羊就分散了—亚十三6~7，约十11，太九36，二六31，约十六32~33。

3.　Christ, the Fellow of Jehovah, came as the God-sent Shepherd to the children of Israel; as a man Christ was both a relative of the children of Israel and a Fellow of Jehovah; He was smitten as the Shepherd, and His disciples were scattered as the sheep—Zech. 13:6-7; John 10:11; Matt. 9:36; 26:31; John 16:32-33.

４　基督在以色列家中，在十字架上受了伤，但祂说，“我在爱我的人家中所受的伤”；以色列人杀了基督，但是在这段甜美的话中，基督认为他们的行动是爱祂之人使祂受伤—亚十三5~7，十二10，启一7，诗二二16。

4.　Christ was wounded on the cross in the house of Israel, but He said, "I was wounded in the house of those who love Me"; the children of Israel killed Christ, but in this sweet word Christ counts their action as wounds from those who love Him—Zech. 13:6-7; 12:10; Rev. 1:7; Psa. 22:16.

５　基督肋旁被扎，成了开启的泉源，洗除罪与污秽—亚十二10，十三1，约十九34、37，太二六28。

5.　Christ's side was pierced, and He became an opened fountain for sin and for impurity—Zech. 12:10; 13:1; John 19:34, 37; Matt. 26:28.

二　撒迦利亚十二至十四章说到基督在得胜中第二次来临，要带着能力和权柄：

B.　Zechariah 12 through 14 speaks of Christ's victorious second coming, which will be with power and authority:

１　基督第二次来，要同着祂的圣徒，就是得胜者而来—十四5，珥三11，犹14。

1.　Christ will come a second time accompanied by His saints, the overcomers—14:5; Joel 3:11; Jude 14.

２　祂的脚必站在耶路撒冷前面东边的橄榄山上—亚十四4，徒一9~12。

2.　His feet will stand on the Mount of Olives, which is before Jerusalem on the east—Zech. 14:4; Acts 1:9-12.

３　祂要为神的选民以色列人，与那些围攻他们的列国争战，拯救他们脱离毁灭—亚十四2~3、12~15，十二1~9。

3.　He will fight for the children of Israel, His chosen people, against the nations that besiege them and will save them from destruction—Zech. 14:2-3, 12-15; 12:1-9.

４　那时，以色列全家必仰望祂，就是他们所扎的，并为祂悲哀；于是以色列全家要得救—10~14节，罗十一26。

4.　At that time the whole house of Israel will look upon Him whom they have pierced, and they will mourn for Him; thus, all Israel will be saved—vv. 10-14; Rom. 11:26.

５　此后，祂要作王掌权，管治列国；万民必年年上到耶路撒冷敬拜祂，一切都要归祂为圣—亚九10，十四16~21。

5.　Afterward, He will be the King to reign and rule over the nations; all the people will go up to Jerusalem year after year to worship Him, and all will be sanctified unto Him—Zech. 9:10; 14:16-21.

６　“耶和华必作全地的王；那日，耶和华必为独一的神，祂的名也是独一的名”—9节，诗七二8，启十一15。

6.　"Jehovah will be King over all the earth; and in that day Jehovah will be the one God and His name the one name"—v. 9; Psa. 72:8; Rev. 11:15.

叁　包罗万有的基督乃是神在人历史中行动的历史，好得着神的建造，为着神的显现—亚四9，六12~15，太十六18，约一1、14，林前十五45下，启四5，五6，二一2：

III.　The all-inclusive Christ is the history of God's move in man's history in order to gain the building of God for the manifestation of God—Zech. 4:9; 6:12-15; Matt. 16:18; John 1:1, 14; 1 Cor. 15:45b; Rev. 4:5; 5:6; 21:2:

一　当基督巧妙地作工，主宰地控制人类历史里的世界局势，祂也巧妙地在神的历史里将祂自己作到我们里面，好把我们作成祂的杰作，神的诗章，神的新发明，以彰显祂无穷的智慧和神圣的设计—徒五31，弗二10。

A.　While Christ is skillfully working to sovereignly control the world situation in human history, He is skillfully working Himself into us in the divine history to make us the masterpiece of His work, the poem of God, a new invention of God, expressing His infinite wisdom and divine design—Acts 5:31; Eph. 2:10.

二　基督在祂的人性里是耶和华的使者，就是耶和华自己这位三一神，与受屈辱之神的子民站在山谷的最低处，照顾他们，为他们代求，并要快速地将他们从被掳到巴比伦带出来—亚一7~17，出三2、4~6、13~15，赛六三9，申三三27。

B.　Christ in His humanity is the Angel of Jehovah, Jehovah Himself as the Triune God, standing with God's people in the lowest part of the valley in their humiliation to care for them, intercede for them, and bring them swiftly out of Babylonian captivity—Zech. 1:7-17; Exo. 3:2, 4-6, 13-15; Isa. 63:9; Deut. 33:27.

三　基督是神所用以打碎四角的末一个匠人；这四角就是四国及其王—巴比伦、玛代波斯、希腊和罗马帝国，也是但以理二章三十一至三十三节大人像的四部分，约珥书一章四节蝗虫的四个阶段，以及但以理七章三至八节的四个兽所表征的，他们都曾伤害并毁灭神的选民—亚一18~21：

C.　Christ is the last Craftsman used by God to break the four horns; the four horns are the four kingdoms with their kings—Babylon, Medo-Persia, Greece, and the Roman Empire—also signified by the great human image with four sections in Daniel 2:31-33, the four stages of locusts in Joel 1:4, and the four beasts in Daniel 7:3-8, that damaged and destroyed the chosen people of God—Zech. 1:18-21:

１　四个匠人就是神所用的技巧，以毁灭这四国及其王；头三国中的每一国—巴比伦、玛代波斯和希腊—都被紧接而来的国，以技巧的方式所取代—但五，八3~7。

1.　The four craftsmen are the skills used by God to destroy these kingdoms with their kings; each of the first three kingdoms (Babylon, Medo-Persia, and Greece) was taken over in a skillful way by the kingdom that followed it—Dan. 5; 8:3-7.

２　第四个匠人将是基督那非人手所凿的石头；祂要在回来时，将复兴的罗马帝国砸得粉碎，借此砸碎那作为人类政权集大成的大人像—二31~35。

2.　The fourth Craftsman will be Christ as the stone cut out without hands, who will crush the restored Roman Empire and thereby crush the great human image as the totality of human government at His coming back—2:31-35.

３　这石头不仅表征个人的基督，也表征团体的基督，就是基督同祂的“大能者”—珥三11。

3.　This stone signifies not only the individual Christ but also the corporate Christ, Christ with His "mighty ones"—Joel 3:11.

四　团体的基督，就是基督同着祂得胜的新妇，将成为一块石头而来，砸碎人类政权的集大成，以带进神的国—但二34~35，珥三11，启十九11~21，参创一26。

D.　The corporate Christ, Christ with His overcoming bride, will come as a stone to crush the aggregate of human government in order to bring in God's kingdom—Dan. 2:34-35; Joel 3:11; Rev. 19:11-21; cf. Gen. 1:26.

五　但以理二章说到基督作一块非人手所凿的石头而来，启示录十九章却说到基督带着祂的新妇作祂的军队而来。

E.　Whereas Daniel 2 speaks of Christ coming as a stone cut out without hands, Revelation 19 speaks of Christ coming as the One who has His bride as His army.

肆　以弗所五章和六章启示，召会是新妇和战士；在启示录十九章里，也有召会的这两方面—弗五25~27，六10~20，启十九7~9、11、14：

IV.　Ephesians 5 and 6 reveal that the church is both the bride and the warrior; in Revelation 19 we also have these two aspects of the church—Eph. 5:25-27; 6:10-20; Rev. 19:7-9, 11, 14:

一　我们要在神圣的历史—神在人历史中的行动—里成为新妇，就需要神美化的话；我们要在神圣的历史—神在人历史中的行动—里成为战士，就需要神击杀的话—弗五26，六17~18，参提后三16。

A.　To be the bride in the divine history, God's move in man's history, we need the beautifying word of God, and to be the warrior in the divine history, God's move in man's history, we need the slaying word of God—Eph. 5:26; 6:17-18; cf. 2 Tim. 3:16.

二　在婚娶之日，基督要与祂的新妇，就是那多年来一直争战抵挡神仇敌的得胜者，成为婚配—参但七25，六10，弗六12。

B.　On the day of His wedding, Christ will marry His bride, the overcomers, who have been fighting the battle against God's enemy for years—cf. Dan. 7:25; 6:10; Eph. 6:12.

三　基督在降临到地上对付敌基督和人类政权的总和以前，先要举行婚娶，使祂的得胜者与祂自己联合成为一体—启十九7~9。

C.　Before Christ descends to earth to deal with Antichrist and the totality of human government, He will have a wedding, uniting His overcomers to Himself as one entity—Rev. 19:7-9.

四　这样，基督作为那灵，就是经过过程并终极完成的三一神，就与召会作为新妇，就是经过过程并变化过的三部分人，成为婚配—二二17上。

D.　Thus, Christ as the Spirit, the processed and consummated Triune God, marries the church as the bride, the processed and transformed tripartite man—22:17a.

五　婚礼之后，祂就要与祂新娶的新妇同来，将敌基督毁灭；这敌基督同他的军兵将要直接与神争战—十九11、14：

E.　After His wedding He will come with His newly married bride to destroy Antichrist, who with his army will fight against God directly—19:11, 14:

１　主耶稣，就是神的话，要用祂口中的气除灭敌基督这不法之人，并用祂来临的显现废掉敌基督—11~15节，帖后二2~8。

1.　The Lord Jesus, the Word of God, will slay Antichrist, the man of lawlessness, by the breath of His mouth, and He will bring Antichrist to nothing by the manifestation of His coming—vv. 11-15; 2 Thes. 2:2-8.

２　有利剑从基督口中出来，可用以击杀列国—启十九15，一16，二12、16。

2.　Out of Christ's mouth proceeds a sharp sword, that with it He might smite the nations—Rev. 19:15; 1:16; 2:12, 16.

六　人类政权被砸碎以后，神就清理了整个宇宙；然后团体的基督，就是基督连同祂的得胜者，要成为一座大山，充满全地，使全地成为神的国—但二35、44，七22、27，启十一15。

F.　After crushing the human government, God will have cleared up the entire universe; then the corporate Christ, Christ with His overcomers, will become a great mountain to fill the whole earth, making the whole earth God's kingdom—Dan. 2:35, 44; 7:22, 27; Rev. 11:15.

伍　要在人的历史中完成神的行动，以完成祂永远的经纶，路乃是借着操练我们的灵，经历并享受基督作七倍加强的灵—一10，四2，十七3，二一10，四5，五6，亚三9，四10：

V.　The way to fulfill God's move in man's history for the carrying out of His eternal economy is by exercising our spirit to experience and enjoy Christ as the sevenfold intensified Spirit—1:10; 4:2; 17:3; 21:10; 4:5; 5:6; Zech. 3:9; 4:10:

一　撒迦利亚一章三节说，“万军之耶和华如此说，你们要转向我，我就转向你们；这是万军之耶和华说的”；我们需要操练我们的灵，全心转向主；这立下一个原则，就是我们必须先转向主，然后主才会转向我们—耶二四7，何六1~3，十四1~5，珥二13，路十五17~24。

A.　Zechariah 1:3 says, "Return to Me, declares Jehovah of hosts, and I will return to you, says Jehovah of hosts"; we need to exercise our spirit to return to the Lord with all our heart; this establishes the principle that we must return to the Lord first, and then the Lord will return to us—Jer. 24:7; Hosea 6:1-3; 14:1-5; Joel 2:13; Luke 15:17-24.

二　撒迦利亚十二章一节说，“耶和华论以色列之话语的默示。铺张诸天、建立地基、造人里面之灵的耶和华说”：

B.　Zechariah 12:1 says, "The burden of the word of Jehovah concerning Israel. Thus declares Jehovah, who stretches forth the heavens and lays the foundations of the earth and forms the spirit of man within him":

１　神在祂的创造里，造了三样极其关键、同等重要的东西—诸天、地和人的灵。

1.　In His creation God made three crucial, equally important items—the heavens, the earth, and the spirit of man.

２　诸天是为着地，地是为着人，神给人造了灵，使人能接触神，接受神，敬拜神，活神，为神完成神的定旨，并与神成为一—1节。

2.　The heavens are for the earth, the earth is for man, and man was created by God with a spirit that he may contact God, receive God, worship God, live God, fulfill God's purpose for God, and be one with God—v. 1.

３　人里面的中央政府并最重要的部分应当是他的灵；一个受他的灵管治并支配的人就是属灵的人—林前二14~15，三1，十四32，约三6，弗三16，彼前三4，但六3、10。

3.　The central government and most prominent part of man's being should be his spirit; a man who is ruled and controlled by his spirit is a spiritual man—1 Cor. 2:14-15; 3:1; 14:32; John 3:6; Eph. 3:16; 1 Pet. 3:4; Dan. 6:3, 10.

４　撒迦利亚书嘱咐我们要尽力注意我们人的灵，好使我们得着该书所启示的基督，并明白其中所启示一切关于祂的事—创二7，约四24，腓四23。

4.　Zechariah charges us to pay full attention to our human spirit, that we may receive the Christ revealed in this book and may understand all that is revealed therein concerning Him—Gen. 2:7; John 4:24; Phil. 4:23.

三　我们需要在以下各方面享受基督作七倍加强的灵：

C.　We need to enjoy Christ as the sevenfold intensified Spirit in the following aspects:

１　基督是手拿准绳的人，要量神的子民，为着祂的国试验、审判、察验并据有他们—亚二1~2，结四十3，四七1~5，诗一三九23~24。

1.　Christ is a man with a measuring line in His hand, measuring God's people in order to test, judge, examine, and possess them for His kingdom—Zech. 2:1-2; Ezek. 40:3; 47:1-5; Psa. 139:23-24.

２　“耶和华说，我要作耶路撒冷四围的火墙，并要作其中的荣耀”—亚二5：

2.　"I will be her wall of fire round about, declares Jehovah, and I will be the glory within her"—Zech. 2:5:

a　耶路撒冷城的墙并其中的荣耀，都是耶和华自己；这指明耶和华作为基督，必在耶路撒冷周围作其保护，并在耶路撒冷中心作其荣耀；这表明基督乃是神经纶的中心与普及。

a.　That the wall of the city of Jerusalem and the glory within her will be Jehovah Himself indicates that Jehovah as Christ will be the protection of Jerusalem at her circumference and her glory at her center; this shows the centrality and universality of Christ in God's economy.

b　今天基督是召会中心的荣耀，也是在召会周围焚烧的火，为着保护她；在新耶路撒冷，三一神在基督里乃是其中心的荣耀（启二一23，二二1、5），这荣耀要经过透明的城墙照耀出来，作其保护的火（二一11、18上、24）。

b.　Today Christ is the glory in the center of the church, and He is also the fire burning around the circumference of the church for her protection; in the New Jerusalem the Triune God in Christ will be the glory at its center (Rev. 21:23; 22:1, 5), and this glory will shine through the transparent wall of the city to be its protection of fire (21:11, 18a, 24).

３　基督是受万军之耶和华所差遣的，也是差遣者万军之耶和华，为着照顾祂的百姓；他们对于祂是非常宝贵的，任何人触着他们，就是触着祂眼中的瞳人—亚二8~9、11，参约十四26，十五26。

3.　Christ is the One sent by Jehovah of hosts and is also the Sender, Jehovah of hosts, for the care of His people, who are very dear to Him; whoever touches them touches the pupil of His eye—Zech. 2:8-9, 11; cf. John 14:26; 15:26.

４　基督来作牧人，用两根杖牧养群羊—一根称为恩惠（恩典），一根称为联索（联结）；恩典使我们与神调和，联索使我们联结为一—亚十一7，二1~2、5、8~9、11，约二一15~17：

4.　Christ came as a Shepherd, shepherding the flock with two staffs—one is called Favor (grace), and the other is called Bonds (binding); grace is for our being mingled with God, and binding is for our being bound into oneness—Zech. 11:7; 2:1-2, 5, 8-9, 11; John 21:15-17:

a　当主对我们如此施恩惠的时候，我们该求祂给我们更多的恩惠，更多的恩典，更多的“雨”—亚十1，十二10，结三四26。

a.　While the Lord is so favorable to us, we should ask Him to send us even more favor, more grace, more "rain"—Zech. 10:1; 12:10; Ezek. 34:26.

b　得着主作牧人的眷顾之后，神的百姓中每一只软弱的羊都变成骏马—亚十3，参九13、16，但十一32下。

b.　After being visited by the Lord as the Shepherd, every weak sheep among God's people becomes a horse of majesty—Zech. 10:3; cf. 9:13, 16; Dan. 11:32b.

c　往往在我们晨兴的时候，主就向我们发哨声，呼召我们，聚集我们归向祂；主发哨声，不是尖锐刺耳的，乃是温良、柔和的，有点像小鸟的歌唱—亚十8。

c.　Often during our time of morning revival, the Lord whistles to us, calling us and gathering us to Him; the Lord's whistling is not shrill but mild and gentle, somewhat like the singing of a bird—Zech. 10:8.

d　主使我们因祂自己得坚固，使我们在祂的名里行事为人—12节，西三17。

d.　The Lord strengthens us in Himself so that we may walk about in His name—v. 12; Col. 3:17.

陆　在人的历史中神的行动（就是神圣的历史）里，有新造—新人同着新心、新灵、新生命、新性情、新历史和新的终结；赞美主，我们在神圣的历史里，经历并享受奥秘、神圣的事物作我们生机的救恩，使我们能把自己预备好成为祂得胜的新妇，好将祂带回来—诗歌十一首，罗五10、17~18、21，六4，结三六26，林后三16~18，太五8，多三5，弗五26~27，六17~18，启十九7，太二四44，二五10。

VI.　With God's move, as the divine history, in man's history, there is the new creation—the new man with a new heart, a new spirit, a new life, a new nature, a new history, and a new consummation; we praise the Lord that we are in the divine history, experiencing and enjoying the mysterious, divine things for our organic salvation, so that we may make ourselves ready to become His overcoming bride to bring Him back—Hymns, #16; Rom. 5:10, 17-18, 21; 6:4; Ezek. 36:26; 2 Cor. 3:16-18; Matt. 5:8; Titus 3:5; Eph. 5:26-27; 6:17-18; Rev. 19:7; Matt. 24:44; 25:10.