历代志、以斯拉记、尼希米记、以斯帖记结晶读经

第四篇　借着神的申言者神圣的鼓励，恢复神殿的建造
The Recovery of the Building of the House of God through the Divine Encouragement of the Prophets of God

读经：拉五1~2，该一2~5、7~8、9下、14，二6~7、9上、23，亚三9，四2~7、11~14

Scripture Reading: Ezra 5:1-2; Hag. 1:2-5, 7-8, 9b, 14; 2:6-7, 9a, 23; Zech. 3:9; 4:2-7, 11-14

壹　在重建恢复的圣殿作神的家时，约书亚（代表祭司职分）和所罗巴伯（代表君王职分）都有几分软弱灰心；因此，神使用申言者哈该和撒迦利亚为祂说话，加强、辅助并勉励约书亚和所罗巴伯—拉五1~2，参林前十四3。

I.　In the rebuilding of the recovered temple as the house of God, both Joshua (representing the priesthood) and Zerubbabel (representing the kingship) became somewhat weak and discouraged; therefore, God used the prophets Haggai and Zechariah to speak for Him in order to strengthen, assist, and encourage Joshua and Zerubbabel—Ezra 5:1-2; cf. 1 Cor. 14:3.

贰　哈该申言的中心思想乃是：神家—神殿—的建造，与神子民今日的福乐，并复兴时代里千年国及其弥赛亚的来临有关—该一2~5、7~8、9下、14，二6~9、20~23，太十九28，徒三20~21：

II.　The central thought of Haggai's prophecy is that the building of the house of God, the temple of God, is related to the welfare of God's people today and to the coming of the millennial kingdom with its Messiah in the age of restoration—Hag. 1:2-5, 7-8, 9b, 14; 2:6-9, 20-23; Matt. 19:28; Acts 3:20-21:

一　旧约里耶和华的殿，首先预表基督个别地作神的殿，然后预表召会，就是基督的身体，也就是扩大的基督，团体地作神的殿—约二19~21，提前三15。

A.　In the Old Testament the house of Jehovah, or the temple, was first a type of Christ as the house of God individually, and then a type of the church, the Body, the enlarged Christ, as God's house corporately—John 2:19-21; 1 Tim. 3:15.

二　耶和华的殿预表召会，所以哈该的申言是指着我们新约信徒说的，因为我们是这预表的实际。

B.　Because the house of Jehovah is a type of the church, Haggai's prophecy refers to us, the New Testament believers, since we are the reality of the type.

三　哈该对省长所罗巴伯与大祭司约书亚所说的话，加强并鼓励他们和百姓，要重建圣殿作神的家—拉五1，该一1。

C.　Haggai's speaking to Zerubbabel the governor and Joshua the high priest was to strengthen and encourage them and the people for the rebuilding of the temple as God's house—Ezra 5:1; Hag. 1:1.

四　被掳归回的人只求私利而忽视神，他们顾到自己的房屋，却不顾耶和华的殿（4）；九节“奔”一辞指明百姓忙于照顾自己的房屋。

D.　The self-serving and God-neglecting returned captives were taking care of their houses but not Jehovah's house (v. 4); the word run in verse 9 indicates that the people were busy caring for their own houses.

五　哈该书一章六节指明，我们若忽视召会，就不会有真正的享受或满足；关于恢复建造神的殿，我们无法中立；我们必须绝对，或是先顾到自己的房屋，或是先顾到主的殿—太六33，路九57~62，腓二20~21。

E.　Haggai 1:6 indicates that if we neglect the church, we will have no real enjoyment or satisfaction; regarding the recovery of the building of God's house, we cannot be neutral; we must be absolute, either taking care of our houses first or taking care of the Lord's house first—Matt. 6:33; Luke 9:57-62; Phil. 2:20-21.

六　为了恢复神殿的建造，神的选民在灵里被激动而来，在耶和华的殿作工；我们都当回应主的吩咐，在传福音、喂养初信者并照顾人的工作上，被主耶稣占有，使主的殿，就是召会作为基督的身体，得着建造—该一14，二7上，约二一15~17。

F.　For the recovery of the building of God's house, God's elect were stirred up in their spirit and came and did work in the house of Jehovah; in our response to the Lord's charge, we all should be occupied by the Lord Jesus in the work of preaching the gospel, feeding the new believers, and taking care of others for the building up of the Lord's house, the church as the Body of Christ—Hag. 1:14; 2:7a; John 21:15-17.

七　“我必震动万国，万国所羡慕的必来到”—该二7上：

G.　"I will shake all the nations, and the Desire of all the nations will come"—Hag. 2:7a:

１　这是指基督，祂是万国所羡慕的；即使万国不认识基督，他们仍羡慕基督；万国都羡慕光、爱、喜乐和公义这样的事物，其实际乃是基督，意即他们不知不觉地羡慕基督—玛三1下。

1.　This refers to Christ, who is the Desire of all the nations; even though the nations do not know Christ, they still desire Christ; for the nations to desire such things as light, love, joy, and righteousness, the reality of which is Christ, means that, unconsciously, they desire Christ—Mal. 3:1b.

２　基督是万国所羡慕的，祂的来临在于神的子民从被掳到巴比伦归回，并恢复神殿的建造—提前三15，彼前二5。

2.　The coming of Christ as the Desire of all the nations depends on the return of God's people from their captivity in Babylon and the recovery of the building of God's house—1 Tim. 3:15; 1 Pet. 2:5.

八　“我必使这殿满了荣耀；……这殿后来的荣耀，必大过先前的荣耀”—该二7中、9上：

H.　"I will fill this house with glory…The latter glory of this house will be greater than the former"—Hag. 2:7b, 9a:

１　神的荣耀，神的彰显，乃是在神的建造里，就是在耶和华的殿中—出四十34~35，王上八10~11，代下三1，五1~2、13~14，弗三21，启二一10~11。

1.　The glory of God, the expression of God, is in the building of God, the house of Jehovah—Exo. 40:34-35; 1 Kings 8:10-11; 2 Chron. 3:1; 5:1-2, 13-14; Eph. 3:21; Rev. 21:10-11.

２　在神的异象里，以西结看见耶和华的荣耀回到耶和华的殿中，并充满了殿（结四三1~5）；耶和华的荣耀回到殿中，因为殿的建造完成了（2、5）；这指明若要让荣耀的神住在召会中，召会就必须建造起来，成为神的居所（弗二21~22，三14~21）。

2.　In a vision of God, Ezekiel saw the glory of Jehovah return to the house of Jehovah and fill the house (Ezek. 43:1-5); the glory of Jehovah returned to the house because the building of the house was completed (vv. 2, 5); this indicates that in order for the God of glory to dwell in the church, the church must be built up to become the dwelling place of God (Eph. 2:21-22; 3:14-21).

３　以西结看见从神的殿流出的生命水河往东流，就是往神荣耀的方向流（结四七1，四三2）；我们若不顾神的荣耀，我们里面的水流就会受限制。

3.　Ezekiel saw that the river of water of life flowing forth out of the house of God was toward the east, the direction of God's glory (Ezek. 47:1; 43:2); if we do not care for the glory of God, the flow in us will be limited.

４　在召会生活中，我们该有的第一个考虑乃是主的荣耀；在召会生活中的决定，首要的必须是照着主的荣耀—弗三21，四20，彼前四10~11，犹24~25。

4.　In the church life the first consideration we should have is the Lord's glory; the decisions in the church life must be made primarily according to the Lord's glory—Eph. 3:21; 4:20; 1 Pet. 4:10-11; Jude 24-25.

５　让神得荣耀，乃是我们事奉的目的；我们对神最高的事奉，就是借着过神人的生活而荣耀神（赛四三7，约七16~18，十七1~4，罗九21、23，腓一19~21上，林前六19~20，十31）；这是为着使我们得被建造而团体地彰显神，并进入神圣荣耀的一里（约十七22~24）。

5.　The glorification of God is the purpose of our service; the highest service that we can render to God is for us to glorify God by living the life of a God-man (Isa. 43:7; John 7:16-18; 17:1-4; Rom. 9:21, 23; Phil. 1:19-21a; 1 Cor. 6:19-20; 10:31); this is so that we may express God in a corporate, built-up way and enter into the oneness in the divine glory (John 17:22-24).

九　耶和华使所罗巴伯为印记（该二23），指明耶和华认为所罗巴伯是祂的代表，也指明耶和华爱他、信托他；在这事上，所罗巴伯乃是基督的预表，基督是神所爱并信托的一位（太三17，十七5，约三35，十七2）；故此，基督够资格顾到神殿的建造，就是召会的建造（太十六18）。

I.　Jehovah's making Zerubbabel as a signet ring (Hag. 2:23) indicates that Jehovah regarded him as His representative and that He loved him and trusted him; in this matter Zerubbabel is a type of Christ, and He is the One whom God loves and trusts (Matt. 3:17; 17:5; John 3:35; 17:2); as such a person, Christ is qualified to take care of the building of God's house, the church (Matt. 16:18).

叁　撒迦利亚书启示，灯台的七灯（四2，启四5）是神的七灵，七倍加强的灵（一4），就是耶和华的七眼（亚四10），也是救赎之羔羊的七眼（启五6），以及建造之石头的七眼（亚三9），为着三一神完满的彰显和神殿的重建：

III.　The book of Zechariah reveals that the seven lamps of the lampstand (4:2; Rev. 4:5) are the seven Spirits of God, the sevenfold intensified Spirit (1:4), as the seven eyes of Jehovah (Zech. 4:10), the seven eyes of the redeeming Lamb (Rev. 5:6), and the seven eyes of the building stone (Zech. 3:9) for the full expression of the Triune God and the rebuilding of the house of God:

一　在撒迦利亚三章九节里，这块安置在约书亚面前的石头，预表基督是神建造的石头（诗一一八22，太二一42）；耶和华要雕刻这石头，指明基督在十字架上受死时，乃是被神雕刻、剪除；耶和华要在一日之间除掉那地的罪孽，指明神在其上作工的基督，要在一日之间，就是在祂钉十字架之日，除掉以色列地的罪；借着祂在十字架上的死，神的羔羊基督除去了世人的罪（彼前二24，约一29）：

A.　The stone set before Joshua in Zechariah 3:9 typifies Christ as the stone for God's building (Psa. 118:22; Matt. 21:42); Jehovah's engraving of the stone indicates that when Christ was dying on the cross, He was engraved, cut, by God; Jehovah's removing the iniquity of the land in one day indicates that the Christ on whom God has worked will remove the sin of the land of Israel in one day, the day of His crucifixion; through His death on the cross, Christ, the Lamb of God, took away the sin of the world (1 Pet. 2:24; John 1:29):

１　石头、耶和华和羔羊乃是一；基督是救赎的羔羊和建造的石头，也是耶和华；基督乃是羔羊石头—羔羊为着救赎，石头为着建造—启五6，亚三9。

1.　The stone, Jehovah, and the Lamb are one; Christ is the redeeming Lamb and the building stone, and He is also Jehovah; Christ is the Lamb-stone—the Lamb for redemption and the stone for building—Rev. 5:6; Zech. 3:9.

２　在神的建造里，基督是基石，托住神的建造；是房角石，将祂身体上外邦和犹太的肢体联络在一起；也是恩典的顶石，完成神建造中的一切—赛二八16，林前三11，弗二20，彼前二6，亚四7。

2.　In God's building Christ is the foundation stone to uphold the building, the cornerstone to join together the Gentile and Jewish members of His Body, and the topstone of grace to consummate everything in God's building—Isa. 28:16; 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:6; Zech. 4:7.

３　神的羔羊基督是那有七眼之建造的石头，这启示基督的七眼乃是为着神的建造—约一29，亚三9，启五6。

3.　The fact that Christ, the Lamb of God, is the building stone with seven eyes reveals that the seven eyes of Christ are for God's building—John 1:29; Zech. 3:9; Rev. 5:6.

４　基督是建造的石头，有七眼，就是七灵，为要将祂自己灌注到我们里面，好把我们变化为宝贵的材料，为着神的建造；当主注视我们，祂的七眼就将祂自己灌注到我们里面—亚三9，林前三12，启三1，五6。

4.　Christ is the building stone with seven eyes, the seven Spirits, to transfuse Himself into us in order to transform us into precious materials for God's building; as the Lord looks at us, His seven eyes transfuse Himself into us—Zech. 3:9; 1 Cor. 3:12a; Rev. 3:1; 5:6.

二　为着完成神的建造，七倍加强的灵是基督这救赎之羔羊和建造之石头的眼睛，鉴察并搜寻我们，并用基督的素质、丰富和负担，注入并灌注到我们里面，为着神的建造—亚三9，四7，启一14，五6：

B.　For the completion of God's building, the sevenfold intensified Spirit is the eyes of Christ as the redeeming Lamb and the building stone to observe and search us and to infuse and transfuse us with Christ's essence, riches, and burden for God's building—Zech. 3:9; 4:7; Rev. 1:14; 5:6:

１　羔羊的七眼，将基督这法理的救赎者注入我们里面；石头的七眼，将基督这生机的拯救者注入我们里面，目的是为着神在地上经纶的行动，要借着祂法理的救赎，凭着祂生机的拯救，达到祂建造的目标—约一29，徒四11~12，罗五10。

1.　The seven eyes of the Lamb infuse us with Christ as the judicial Redeemer, and the seven eyes of the stone infuse us with Christ as the organic Savior for God's economical move on earth through His judicial redemption and by His organic salvation for the goal of His building—John 1:29; Acts 4:11-12; Rom. 5:10.

２　在我们里面有两盏灯—神七倍加强的灵在我们的灵里（箴二十27，启四5，林前六17）；我们要被变化，就必须在祷告中向主完全敞开，让主的灯同着七盏火灯搜寻我们魂里的每一个房间，照耀并光照我们内里的各部分，用生命供应各部分。

2.　Within us we have two lamps—the sevenfold intensified Spirit of God within our spirit (Prov. 20:27; Rev. 4:5; 1 Cor. 6:17); in order to be transformed, we must fully open to the Lord in prayer to allow the lamp of the Lord with the seven lamps of fire to search all the chambers of our soul, shining on and enlightening our inward parts to supply them with life.

３　经历最大变化的人，乃是向主完全敞开的人；借着七倍加强的灵在寻求基督之信徒里的运行，他们就得着加强，成为得胜者，以建造基督的身体，终极完成新耶路撒冷。

3.　The one who experiences the greatest amount of transformation is the one who is fully open to the Lord; by the operation of the sevenfold intensified Spirit within Christ's seeking believers, they are intensified to become the overcomers to build up the Body of Christ, which consummates the New Jerusalem.

三　基督这位末后的亚当，在复活里成了赐生命的灵（十五45下，约六63上，林后三6下），祂也是七倍加强的灵；这灵就是生命的灵（罗八2）；因此，七灵的功用乃是将神圣的生命分赐到神的子民里面，为着建造神永远的居所新耶路撒冷。

C.　In His resurrection Christ, as the last Adam, became the life-giving Spirit (15:45b; John 6:63a; 2 Cor. 3:6b), who is also the sevenfold intensified Spirit; this Spirit is the Spirit of life (Rom. 8:2); hence, the function of the seven Spirits is to impart the divine life into God's people for the building up of God's eternal habitation, the New Jerusalem.

四　七倍加强的灵乃是七盏火灯，焚烧、光照、暴露、搜寻、审判、洁净并炼净我们，好产生金灯台，完成神新约的经纶—启四5，一2、4、9~12、20。

D.　The sevenfold intensified Spirit is the seven lamps of fire to burn, enlighten, expose, search, judge, purify, and refine us to produce the golden lampstands for the fulfillment of God's New Testament economy—Rev. 4:5; 1:2, 4, 9-12, 20.

五　灯台两边的这两棵橄榄树，表征当时的大祭司约书亚和省长所罗巴伯；他们是两个油的儿子，被耶和华的灵充满，为着神殿的重建—亚四1~6、11~14：

E.　The two olive trees on the two sides of the lampstand signify Joshua the high priest and Zerubbabel the governor at the time, who were the two sons of oil, filled with the Spirit of Jehovah for the rebuilding of God's temple—Zech. 4:1-6, 11-14:

１　这两个油的儿子也预表今世代末了三年半期间的两个见证人摩西和以利亚；他们要在大灾难时作神的见证人，为着加强神的子民—以色列人和在基督里的信徒—启十一3~12，十二17。

1.　The two sons of oil also typify the two witnesses, Moses and Elijah, in the last three and a half years of the present age, who will be witnesses of God in the great tribulation for the strengthening of God's peoples—the Israelites and the believers in Christ—Rev. 11:3-12; 12:17.

２　原则上，所有在基督里的信徒都应该是新鲜之油的儿子，被新鲜、现今并终极完成的那灵作为欢乐的油所充满，流出那灵到灯台里，使灯台作照耀的见证，就是耶稣的见证—一12、20，诗四五7，四六4，九二10，约七38：

2.　In principle, all the believers in Christ should be sons of fresh oil, those who are filled with the fresh, present, and consummated Spirit as the oil of gladness, to flow out the Spirit into the lampstand for its shining testimony, the testimony of Jesus—1:12, 20; Psa. 45:7; 46:4; 92:10; John 7:38:

a　召会作为灯台，乃是三一神扎实的具体化身，有七倍加强的灵作为神神圣性情的油。

a.　The church as the lampstand is the solid embodiment of the Triune God with the sevenfold intensified Spirit as the oil of God in His divine nature.

b　油本身乃是金（亚四12），意思是金作为油流出来；当更多的油加到灯台里面时，意思就是有更多的金加进来。

b.　The oil itself is gold (Zech. 4:12), which means that the gold flows as oil; when more oil is added into the lampstand, that means more gold is added.

c　日复一日，我们必须出代价得着更多的金，就是更多神的神圣性情，好使我们能成为纯金的灯台，为着建造金的新耶路撒冷—彼后一4，启三18，一20，二一18，太二五8~9。

c.　Day by day we need to pay the price to gain more gold, more of God in His divine nature, so that we can become a pure golden lampstand for the building of the golden New Jerusalem—2 Pet. 1:4; Rev. 3:18; 1:20; 21:18; Matt. 25:8-9.

d　我们将这事应用到今天的经历时，就看见从我们里面流出来的那灵就是神，而神就是金；因此，我们将基督供应给别人，用油供应他们的时候，实际上就是用神供应他们；神从我们流出来，流到他们里面—亚四12~14，约七37~39，林后三3、6、8。

d.　As we apply this matter to our experience today, we see that the Spirit who flows out of us is God, and God is gold; thus, when we minister Christ to others, supplying them with oil, we are actually supplying them with God; God is flowing out from us into them—Zech. 4:12-14; John 7:37-39; 2 Cor. 3:3, 6, 8.

e　我们都该是橄榄树，从我们自己里面流出神来，流到别人里面；这样，借着那些作橄榄树，流出神的人，有需要的人就得着油的供应—罗十一17，路十34，参约七37~39。

e.　We all should be olive trees, emptying God from ourselves into others; in this way oil will be provided to the needy by those who are olive trees out of which God is flowing—Rom. 11:17; Luke 10:34; cf. John 7:37-39.