历代志、以斯拉记、尼希米记、以斯帖记结晶读经

第七篇　尼希米—对神有时代价值之人的榜样
Nehemiah—a Pattern of One Who Has Dispensational Value to God

读经：启十二1~14，尼一1~11，二9~20，四4~5、9，五10、14~19，八1~10，十三14、29~31

Scripture Reading: Rev. 12:1-14; Neh. 1:1-11; 2:9-20; 4:4-5, 9; 5:10, 14-19; 8:1-10; 13:14, 29-31

壹　神的渴望乃是结束这个时代，并带进国度时代；要成就这事，祂必须得着时代的凭借：

I.　God's desire is to end this age and bring in the age of the kingdom; in order for God to accomplish this, He must have His dispensational instrument:

一　我们都该仰望主并祷告，使我们对神有时代的价值；我们必须自问要作什么以结束这时代，并带进下一个时代—国度时代；这是一个特别的时候，所以需要特别的信徒来作特别的工作。

A.　All of us should look to the Lord and pray that we will have dispensational value to God; we need to ask ourselves what we are doing to close this dispensation and to bring in the next age, the kingdom age; this is a special time, so there is the need of special believers to do a special work.

二　凡只能说“去”而不能说“来”的人，是没有效用的；也就是说，他们对神没有时代的价值—参来十22：

B.　Those who can only say, "Go," but not "Come," will have no effect; that is, they will have no dispensational value to God—cf. Heb. 10:22:

１　希伯来书的著者不是要信徒前去，而是要他们前来；这意思是说，著者已经在某一个地方，现在要他的读者也前来进到他所在之处。

1.　The writer of Hebrews did not tell the believers to go forward but to come forward; this means that the writer was in a particular place and that he wanted his readers to come forward to the place where he was.

２　我们要前来达到三者：到至圣所，到施恩的宝座，到神自己这里；不要退缩，乃要前来—22节，四16，七25，十一6。

2.　We need to come forward to three things: to the Holy of Holies, to the throne of grace, and to God Himself; do not shrink backward—come forward—v. 22; 4:16; 7:25; 11:6.

３　神是在施恩的宝座上，施恩的宝座是在至圣所里；著者写希伯来书时，是在至圣所里，他呼召希伯来信徒前来进入其中。

3.　God is on the throne of grace, and the throne of grace is in the Holy of Holies; at the time of the writing of the book of Hebrews, the writer was there in the Holy of Holies, calling the Hebrew believers to come forward.

三　男孩子被提到天上，撒但被摔到地上，以及天上宣告国度来到了，表明神得着男孩子，乃是祂最大的时代行动，因为这要结束召会时代，引进国度时代—启十二5、9~10，十一15。

C.　The rapture of the man-child to heaven, the casting of Satan to earth, and the declaration in heaven that the kingdom has come signify that God's gaining of the man-child is His greatest dispensational move, because it brings an end to the church age and introduces the kingdom age—Rev. 12:5, 9-10; 11:15.

四　男孩子被提到神的宝座，将是在一千二百六十天之前，一千二百六十天就是三年半（四十二个月）的大灾难时期—十二1~14，十三5，十一2。

D.　The rapture of the man-child to the throne of God will be before the one thousand two hundred and sixty days, which is the time of the great tribulation of three and a half years (forty-two months)—12:1-14; 13:5; 11:2.

五　我们活在这时代是最享特权的，我们能为神作得最多；神是光，要使我们看见道路，但内住的基督作我们的力量和能力，要使我们能行走这道路；现今要被神使用，就必须付极大的代价—三18。

E.　We live in the most privileged time in which we can do the most for God; God as light will show us the way, but the indwelling Christ as our strength and power will enable us to walk the road; a great price must be paid in order to be used now—3:18.

贰　因为召会并没有达到神的目的，神就拣选一班得胜者，他们要达到神的目的，并成功神的要求；这是男孩子的原则—十二1~2、5、10~11，二7、11、17、26~28，三5、12、20~21：

II.　Because the church has not attained to God's purpose, God will choose a group of overcomers who will attain to His purpose and fulfill His demand; this is the principle of the man-child—12:1-2, 5, 10-11; 2:7, 11, 17, 26-28; 3:5, 12, 20-21:

一　宇宙光明的妇人代表神全体的子民；至终，创世记三章十五节里女人的后裔要扩大，包括得胜的信徒，就是神子民中较刚强的部分，由男孩子所表征—启十二1~2、5、10~11。

A.　The universal bright woman represents the totality of God's people, and ultimately, the seed of the woman in Genesis 3:15 is enlarged to include the overcoming believers, the stronger part of God's people, signified by the man-child—Rev. 12:1-2, 5, 10-11.

二　复活的基督作为赐生命的灵，乃是女人那变了形像的后裔，分赐到我们里面，在我们里面伤蛇的头，使我们成为女人团体的后裔，得胜的男孩子，执行神对古蛇的审判，并作神时代的凭借，以转移时代，引进神国的实现—5节。

B.　The resurrected Christ as the life-giving Spirit is the transfigured descendant of the woman, the seed of the woman, dispensed into us to bruise the serpent's head in us and make us the corporate seed of the woman, the overcoming man-child, to carry out God's judgment on the ancient serpent and to be God's dispensational instrument to change the age and usher in the manifestation of God's kingdom—v. 5.

三　诗篇二篇八至九节，启示录二章二十六至二十七节，与启示录十二章五节指明，作为神受膏者的主耶稣、召会中的得胜者以及男孩子，要用铁杖辖管万国，因此证明主耶稣、得胜者和男孩子乃是一；主这位领头的得胜者（三21），乃是男孩子的头、中心、实际、生命和性情，而男孩子作为跟随的得胜者，乃是主的身体。

C.　Psalm 2:8-9, Revelation 2:26-27, and Revelation 12:5 indicate that the Lord Jesus as God's Anointed, the overcomers in the churches, and the man-child will rule the nations with an iron rod, thus proving that the Lord Jesus, the overcomers, and the man-child are one; the Lord as the leading Overcomer (3:21) is the Head, center, reality, life, and nature of the man-child, and the man-child, as the following overcomers, is the Lord's Body.

四　借着主在十字架上的死，古蛇撒但受了审判，被赶出去（约十二31，十六11）；那个审判和判决最终要由得胜者作为男孩子，就是女人团体的后裔来执行；得胜的信徒和撒但争战，实际上就是执行主对撒但的审判，至终使撒但从天上被摔下去（启十二7~9）。

D.　Through the Lord's death on the cross, Satan, the old serpent, was judged, cast out (John 12:31; 16:11); that judgment and sentence will ultimately be carried out and executed by the overcomers as the man-child, the corporate seed of the woman; the war waged by the overcoming believers against Satan is actually the executing of the Lord's judgment upon him for him to eventually be cast out of heaven (Rev. 12:7-9).

五　男孩子是由得胜者所组成，他们代替召会站住，站在全召会所当站的地位，替召会作事—二7下、11下、17下、26~28，三5、12、21，十二5、11：

E.　The man-child consists of the overcomers who stand on behalf of the church, take the position that the whole church should take, and do the work for the church—2:7b, 11b, 17b, 26-28; 3:5, 12, 21; 12:5, 11:

１　神所有的子民都该在神永远的目的里有分；但他们没有都负起该负的责任，所以神从他们中间拣选出一班人来，这就是妇人所生的男孩子。

1.　All of God's people should have a part in His eternal purpose, but not all assume their rightful responsibility; therefore, God chooses a group from among them—the man-child brought forth by the woman.

２　在圣经里，神子民中较刚强的人被视为一个集体的单位，为神争战，将神的国带到地上—启十二5、10~11。

2.　In the Bible the stronger ones among God's people are considered a collective unit fighting the battle for God and bringing God's kingdom down to earth—Rev. 12:5, 10-11.

３　神要用男孩子来成就祂的经纶，完成祂的定旨—提前一4，提后一9，弗一9、11，三11。

3.　God will use the man-child to fulfill His economy and to accomplish His purpose—1 Tim. 1:4; 2 Tim. 1:9; Eph. 1:9, 11; 3:11.

４　神需要男孩子来打败祂的仇敌，带进祂的国，使祂永远的定旨得以完成；主的恢复就是今天神经纶的实行，而神的经纶只能借着男孩子来完成—启十二10。

4.　God needs the man-child to defeat His enemy and to bring in His kingdom so that His eternal purpose may be accomplished; the Lord's recovery is the practicality of God's economy today, and His economy can be carried out only by the man-child—Rev. 12:10.

六　男孩子的被提乃是一个战略，使撒但在天上不再有地位；我们必须被提，执行神对祂仇敌的审判，使神的需要得着满足—5、7~10节。

F.　The rapture of the man-child is a transaction that causes Satan to have no more position in heaven; we must be raptured to fulfill God's need by executing His judgment upon His enemy—vv. 5, 7-10.

七　构成男孩子的信徒，胜过魔鬼（控告者，毁谤者），就是神的对头撒但，乃是因羔羊的血，并因自己所见证的话，他们虽至于死，也不爱自己的魂生命—10~11节。

G.　Those who constitute the man-child overcome the devil (the accuser, the slanderer), who is Satan, the adversary of God, because of the blood of the Lamb and because of the word of their testimony, and they love not their soul-life even unto death—vv. 10-11.

八　男孩子的全人被基督的成分所浸透并浸润，因为他们天天得加强到他们里面的人里，使基督得以把祂自己建造到他们心里，他们为基督那追测不尽的丰富所滋养，并且他们穿上基督作神全副的军装—弗三16~18、8，六10~11。

H.　The entire being of the man-child is saturated and permeated with the element of Christ, because they are daily strengthened into their inner man so that Christ may build Himself into their hearts, they are being nourished with the unsearchable riches of Christ, and they put on Christ as the whole armor of God—Eph. 3:16-18, 8; 6:10-11.

叁　以色列人被掳七十年，但因有尼希米这真正的得胜者，神仍能有祂时代的行动；他乃是对神有时代价值之人的榜样—尼一1~11，二9~20，四4~5、9，五10、14~19，八1~10，十三14、29~31：

III.　When Israel was taken into captivity for seventy years, God still had a dispensational move because of Nehemiah, who was a true overcomer; he is a pattern of someone who has dispensational value to God—Neh. 1:1-11; 2:9-20; 4:4-5, 9; 5:10, 14-19; 8:1-10; 13:14, 29-31:

一　尼希米记的要点乃是：重建耶路撒冷城及其城墙，乃是继续神选民中间祂见证的恢复，以完成祂的经纶，也是城内神殿的防卫和保护：

A.　The crucial point in the book of Nehemiah is that the rebuilding of the city of Jerusalem with its wall was both a continual recovery among His elect for His testimony as the accomplishment of God's economy and a safeguard and protection for the house of God within the city:

１　这表征神的殿作为神在地上的居所和家，需要祂的国得建立作范围，以护卫祂在地上的权益，使祂的行政能完成祂的经纶—参罗十四17。

1.　This signifies that the house of God as His dwelling and home on the earth needs His kingdom to be established as a realm to safeguard His interest on the earth for His administration to carry out His economy—cf. Rom. 14:17.

２　重建耶和华的殿，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；神建造祂的殿和建造祂的国是并行的—太十六18~19。

2.　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; the building of God's house and His kingdom go together—Matt. 16:18-19.

二　当我们认识并享受基督作我们的生命，我们就有召会作为神的殿；我们若往前，认识祂作头的身分，殿就要扩大成为城，就是神的国—弗一10、22~23，四15，启二二1。

B.　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. 1:10, 22-23; 4:15; Rev. 22:1.

三　尼希米记表明，今天我们在主的恢复里需要有正确的进取：

C.　Nehemiah shows the need for us to have 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；摩押人和亚扪人是罗得不纯洁之扩增的后代，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　面临反对者的嗤笑、藐视和凌辱，尼希米乃是非常纯洁且进取的，他并不胆怯—尼二17~20，四1~23，参徒四29~31，帖前二2，提后一7~8。

2.　In relation to the mocking, despising, and reproach of these opposers, Nehemiah was very pure and aggressive, not cowardly—Neh. 2:17-20; 4:1-23; cf. Acts 4:29-31; 1 Thes. 2:2; 2 Tim. 1:7-8.

３　积极进取的人从神得着帮助；如同尼希米一样，使徒保罗与神联合，并体认神在这联合中的协助—徒二六21~22。

3.　The aggressive ones receive help from God; like Nehemiah, the apostle Paul was allied with God and realized God's assistance in this alliance—Acts 26:21-22.

４　尼希米的进取作为他属人行为上的美德，表明我们天然的性能、才干和美德需要经过基督的十字架，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 consummation of the Triune God, to be useful to God in the accomplishing of His economy.

四　尼希米不活在他天然的人里，乃活在复活里；他是进取的，但他的进取伴随着其他特征：

D.　Nehemiah did not live in his natural man but in resurrection; he was aggressive, but his aggressiveness was accompanied by other characteristics:

１　在尼希米与神的关系上，他爱神，也爱神在地上的权益，包括圣地（表征基督）、圣殿（表征召会）和圣城（表征神的国）—王上八48，参提后三1~5。

1.　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)—1 Kings 8:48; cf. 2 Tim. 3:1-5.

２　作为一个爱神的人，尼希米祷告神，在交通中接触神；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。

2.　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.

３　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。

3.　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.

４　尼希米在他与百姓的关系上，全然不自私；他不为自己寻求什么，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—尼五10、14~19。

4.　In his relationship with the people, Nehemiah was unselfish, without any self-seeking or self-interest; he was always willing to sacrifice what he had for the people and for the nation—Neh. 5:10, 14-19.

五　省长尼希米在王的地位上，在重建耶路撒冷城墙以完成神经纶的事上，居心纯全；他乃是神子民中间领头之人应该如何的榜样—参提前三2~7，彼前五1~3：

E.　Nehemiah, as the governor, in the position of a king, was a man with a pure heart for the rebuilding of Jerusalem's wall in carrying out God's economy; he was a pattern of what a leader among God's people should be—cf. 1 Tim. 3:2-7; 1 Pet. 5:1-3:

１　尼希米不像以色列和犹大许多的王；他不自私，不寻求自己的利益，也不放纵性欲。

1.　Unlike many of the kings of Israel and Judah, he was not selfish, did not seek his own interests, and was not indulgent in sexual lust.

２　尼希米作为总司令，也在那些预备与仇敌争战的人当中，并有分于夜间守望；他没有将这些事留给别人作，乃是亲自参与—尼四9~23。

2.　As the commander in chief, Nehemiah was among those who were ready to fight against the enemy, and he took part in the night watch; he did not leave these matters to others but participated in them himself—Neh. 4:9-23.

３　尼希米与他弟兄因敬畏神，十二年之久没有吃省长的俸禄—五14~15。

3.　He and his brothers did not eat the food appointed for the governor for twelve years because of the fear of God—5:14-15.

４　他坚定持续作城墙的工，没有接受任何一种报酬；他不图私利，反而供养别人，目的是为建造城墙—16~18节。

4.　He applied himself to work on the city wall without any kind of payment; instead of being self-seeking, he fed others for the purpose of building up the wall—vv. 16-18.

六　尼希米虽是首领，但他全然没有野心；这由他在重新构成以色列国的事上，承认自己需要以斯拉以神的话重新构成神的子民这事实所指明—八1~10，腓二3~4。

F.　Although Nehemiah was the ruler, he was altogether not ambitious; this is indicated by the fact that in reconstituting the nation, he recognized his need of Ezra for the reconstitution of the people of God with the word of God—8:1-10; Phil. 2:3-4.

七　尼希米是人类历史上完美的首领，上好的首领，也是一个长老该如何的最佳榜样；我们，尤其是众召会中领头的人，思想他的榜样，的确是值得的；这要叫我们也成为得着神并将神涌流给人的榜样，以转移这时代—尼五19，十三14。

G.　Nehemiah was the perfect leader, the best leader in human history and the best example of what an elder should be; it is surely worthwhile for us, especially the leading ones in the churches, to consider his example so that we may be a pattern of gaining God and flowing out God to others in order to turn the age—Neh. 5:19; 13:14.