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列王纪生命读经 · 第19篇

何细亚作以色列王

The Reign of Hoshea over Israel
1读经：列王纪下十七章。在本篇信息中，我们首先要来看何细亚作以色列王，然后要说到旧约历史书里所豫表之神经纶的应验。
1Scripture Reading: 2 Kings 17 In this message we will first consider the reign of Hoshea over Judah and then give a word related to the fulfillment of God’secon o my as typified in the books of history in the Old Testament
壹 作王九年
I. REIGNING FOR NINE YEARS
2何细亚作以色列王的记载见于王下十七章。犹大王亚哈斯十二年，何细亚登基，在撒玛利亚作王九年。（１。）
2The account of the reign of Hoshea over Israel is found in 2 Kings 17. Hoshea began to reign in the twelfth year of Ahaz king of Judah and reigned in Samaria for nine years (v. 1
贰 行耶和华眼中看为恶的事
II. DOING EVIL IN THE SIGHT OF JEHOVAH
3何细亚行耶和华眼中看为恶的事，只是不像在他以前的以色列诸王。（２。）
3Hoshea did evil in the sight of Jehovah, but not like the kings of Israel who preceded him (v. 2
参 亚述王来攻击他
III. THE KING OF ASSYRIA COMING TO ATTACK HIM
4亚述王来攻击何细亚，何细亚就臣服，给他进贡。（３。）
4The king of Assyria came to attack Hoshea, and Hoshea became his servant and rendered presents to him (v. 3
肆 谋叛亚述王
IV. CONSPIRING AGAINST THE KING OF ASSYRIA
5何细亚谋叛亚述王，差人去见埃及王，不与亚述王进贡。亚述王就把何细亚锁禁，囚在监里。（４。）
5Hoshea conspired against the king of Assyria, sending messengers to the king of Egypt and not sending a present to the king of Assyria. The king of Assyria shut Hoshea up and bound him in prison (v. 4
伍 以色列人
V. THE PEOPLE OF ISRAEL
被掳到亚述
BEING CARRIED AWAY INTO ASSYRIA
6亚述王进犯以色列全境，上来攻打撒玛利亚，围困三年，于何细亚第九年攻取撒玛利亚，将百姓掳到亚述。这一切发生，都是因以色列人的罪。（５～４１。）
6The king of Assyria invaded the whole land, going up against Samaria, besieging it three years, and capturing it in the ninth year of Hoshea, and carrying the people away into Assyria. All this happened because of the sins of the people of Israel (vv. 5-41
一 弃绝那领他们出埃及的神
A. Forsaking the Very God Who Brought Them out of Egypt
7以色列人弃绝那领他们出埃及的神，去敬畏别神。（７。）
7The people of Israel forsook Jehovah their God, who had brought them out of the land of Egypt, and feared other gods (v. 7
二 随从外邦人的条规
B. Walking in the Statutes of the Nations
8以色列人随从外邦人的条规，和以色列诸王所立的条规，暗中行不正的事，违背耶和华他们的神。（８～９上。）
8The children of Israel walked in the statutes of the nations and in the statutes made by the kings of Israel, secretly doing things against Jehovah their God that were not right (vv. 8-9a).
三 行恶事，事奉偶像
C. Doing Wicked Things and Serving Idols
9以色列人在他们所有的城邑，建筑邱坛；在各高冈上，各青翠树下，立柱像和木偶；在邱坛上烧香；行恶事，事奉偶像，惹动耶和华的怒气。（９下～１２。）
9The children of Israel built high places in all their cities. They set up pillars and idols on every high hill and under every green tree; they burned incense in all the high places; and they did wicked things and served idols to provoke Jehovah to anger (vv. 9b-12
四 不听从耶和华差遣到他们那里的众申言者
D. Not Hearing the Prophets Sent to Them by Jehovah
10神在祂的爱里，差遣众申言者到以色列人那里，作见证警戒他们的恶行、罪行和邪恶，要帮助他们归向神，但他们不愿归回。百姓不听从众申言者，竟硬著颈项。（１３～１４。）
10In His love God sent the prophets to the people of Israel to testify to them against their evils, sins, and wickednesses and to help them come back to God, but they would not return. Instead of hearing the prophets, the people stiffened their necks (vv. 13-14
五 厌弃神的律例和祂的约
E. Rejecting God’s Statutes and His Covenant
11百姓厌弃神的律例和祂的约，却随从虚无，随从外邦人敬拜偶像。（１５～１７。）
11The people rejected God’s statutes and His covenant and followed the nations in their vanity to worship idols (vv. 15-17
六 耶和华将他们赶离他们的地
F. Jehovah Removing Them from Their Land
12百姓惹动耶和华他们神的怒气，以致祂将以色列和犹大都从他们的地赶到外邦世界。（１８～２３。）他们的邪恶使神无法再容忍，只得放弃，让他们被掳到亚述。
12The people provoked Jehovah their God to such an anger that He removed them, both Israel and Judah, from their land to the heathen world (vv. 18-23). Their wickedness went to the extent that God could no longer tolerate them but gave them up and let them be carried away to Assyria
七 亚述王从巴比伦和其他外邦城邑迁移人来，安置在撒玛利亚的各城邑
G. The King of Assyria Bringing People from Babylon and Other Heathen Cities to the Cities of Samaria
13照二十四至四十一节看，亚述王从巴比伦和其他外邦城邑迁移人来，安置在撒玛利亚的各城邑。这些人不敬畏耶和华，耶和华就用狮子惩治他们。以后亚述王用一个犹太祭司，将以色列人的规矩和关于神的事教导外邦人。这些外邦人与留在以色列的犹太人通婚，结果产生了混乱并搀杂的敬拜，如约翰四章二十四节里那个撒玛利亚妇人所题的。这混乱并搀杂的敬拜，可视为一种敬拜的豫表，这种敬拜特别见于天主教，就是对神的敬拜搀杂著外邦的作法和异邦的偶像敬拜。
13According to verses 24 through 41 the king of Assyria brought people from Babylon and other heathen cities to the cities of Samaria. These people did not fear Jehovah and were punished by Jehovah with lions. Then the king of Assyria used a Jewish priest to teach the heathens the customs of Israel and the things concerning God. Eventually, these heathens intermarried with the Jews who remained in Israel. As a result, a confused and mixed worship was produced, such as that referred to by the Samaritan woman in John 4:20. This confusion and mixture may be regarded as a type of the kind of worship, found especially in Catholicism, that is a mixture of the worship of God with heathen practices and the pagan worship of idols
14现在我要说到神的经纶。基督的成为肉体和救赎，构成旧约历史书里所豫表神经纶之应验的头一部分。以赛亚在他的豫言里，对我们说到基督的成为肉体（赛七１４，九６）和基督的救赎。（五三。）基督来了，是神成为人，就是神人，带著两种性情－神的性情和人的性情。祂进入死后又复活了;在复活里祂成就了许多事。祂将祂的人性带到神性里，带著祂的人性被标明为神的长子。（罗一４。）在基督的复活里，所有神所拣选的人，都在基督里与基督一同得著重生。（彼前一３。）
14At this juncture I would like to say a word concerning God’secon o my. Christ’sin carnation and redemption constitute the first part of the fulfillment of God’s economy as typified in the books of history in the Old Testament. In his prophecy Isaiah refers us to Christ’sin carnation (7:14; 9:6) and Christ’s redemption (ch. 53). Christ came as God becoming a man, a God - man with two natures — the divine nature and the human nature. After going into death, He entered into resurrection, and in resurrection He accomplished many things. He brought His humanity into divinity, being designated the firstborn Son of God with His humanity (Rom. 1:4). InCh rist’s resurrection all of God’s chosen people were regenerated together with Christ and in Christ (1 Pet. 1:3).
15基督在复活里也成了赐生命的灵，（林前十五４５下，）作三一神的终极完成。这神圣、包罗万有的灵进入我们灵里，与我们重生的灵调和，使神与人，人与神，在调和的灵里成为一。这二灵现今调在一起成为一个实体。（林前六１７，罗八１６。）这调和的灵乃是基督身体的开始，要终极完成于新耶路撒冷。今天我们必须顾到这调和的灵。我们若不清楚这点，反而像犹太教和天主教一样，留意外面的事物，我们就会受打岔，甚至受欺骗、受引诱，离开神经纶里中心的事。今天基督是属天的大祭司，（来四１４，）诸天之上的执事，（八１～２，）新约的中保，（九１５，）和新遗命的执行者。（１６～１７。）祂是这样的一位，不但在诸天之上作工，也在我们重生的灵里作工，把天带给我们，并把我们联于天。我们跟随基督的路，就是住留在调和的灵里，在其中生活行动并行事为人。这自然而然使我们活基督，显大基督，而与基督是一。（腓一２０～２１。）这样生活的结果就是基督的身体-召会。
15In resurrection Christ also became the life-giving Spirit (1 Cor. 15:45b) as the consummation of the Triune God. This divine, all-inclusive Spirit enters into our spirit and mingles with our regenerated spirit, causing God and man, man and God, to become one in the mingled spirit. The two spirits are now mingled together as one entity (1 Cor. 6:17; Rom. 8:16). This mingled spirit is the beginning of the Body of Christ and will consummate in the New Jerusalem. Today we need to care for this mingled spirit. If we are not clear concerning this but instead, like Judaism and Christianity, pay our attention to outward things, we will be distracted, even deceived and seduced, from the central matter in God’secon o my. Christ today is the heavenly High Priest (Heb. 4:14), a Minister in the heavens (8:1-2), the Mediator of a new covenant (9:15), and the Executor of the new testament (9:16-17). As such, He is working not only in the heavens but also in our regenerated spirit, bringing heaven to us and joining us to heaven. The way for us to follow Christ is to remain, live, walk, and have our being in the mingled spirit. This spontaneously causes us to live Christ, magnify Christ, and be one with Christ (Phil. 1:20-21). The issue of such a life is the Body of Christ, the church
16我们作每件事，无论大事小事，都该在这调和的灵里，照著这调和的灵，一直受圣经规则的核对。圣经的教训劝勉并激发我们在灵里生活，在灵里行事为人，并照著灵作每件事。连我们梳理头发的方式，与配偶和孩子说话的方式，都该照著灵。我们访人传福音，不该照著我们的己，而该照著调和的灵。不但如此，在召会聚会中，我们的唱诗、祷告、赞美和申言，都该在灵里并照著灵。
16We should do everything, great or small, in and according to the mingled spirit, always checked by the regulations of the Bible. The Bible’s teaching urges and inspires us to live in the spirit, to walk in the spirit, and to do everything according to the spirit. For instance, the way we style our hair and the way we speak with our spouse and children should be according to the spirit. When we visit others for the preaching of the gospel, we should contact them not according to our self but according to the mingled spirit. Furthermore, in the church meetings our singing, praying, praising, and prophesying should all be in the spirit and according to the spirit.
17今天的基督徒知道圣灵，但很少人认识奇妙的赐生命之灵。关于这包罗万有、复合的灵，有五段圣言非常要紧。但很可惜，这五段话却为许多基要的基督徒所疏忽。第一，约翰七章三十九节说，『那时还没有那灵，因为耶稣尚未得著荣耀。』神的灵在永远里就有了，并在创世记一章二节题起;但在约翰七章三十九节，这灵还没有得著终极完成，因为耶稣尚未得著荣耀。藉著死而复活的过程，基督就得著荣耀，（路二四２６，）并成了赐生命的灵。第二，林前十五章四十五节下半说，『末后的亚当成了赐生命的灵。』这节与持守传统三一教训之人的观念不同，这里启示，现今基督在复活里乃是赐生命的灵。赐生命的灵就是赐人生命之神圣的灵。（约六６３上。）
17Today’s Christians know about the Holy Spirit, but very few know the wonderful life-giving Spirit. Concerning this all-inclusive, compound Spirit, five portions of the Holy Word are crucial. Unfortunately, these portions are neglected by many fundamental Christians. First, John 7:39 says, ‘‘The Spirit was not yet, because Jesus had not yet been glorified.’’ The Spirit was there in eternity and is mentioned in Genesis 1:2, but in John 7:39 this Spirit had not been consummated because Jesus had not yet been glorified. Through the processes of death and resurrection Christ was glorified (Luke 24:26) and became the life-giving Spirit. Second, 1 Corinthians 15:45b says, ‘‘The last Adam became a life-giving Spirit.’’ Contrary to the concept of those who hold to the traditional teaching regarding the Trinity, this verse reveals that in resurrection Christ is now the life-giving Spirit. The life-giving Spirit is the divine Spirit who gives life (John 6:63a
18第三，林后三章十七节说，『主就是那灵。』照著本章的上下文，这里的主就是钉十字架并复活的基督，祂在复活里成了那灵。我们观看祂，就被主灵，（１８，）赐生命的灵，也就是复活的基督所变化，成为与祂同样的形像。第四，启示录说到『七灵』。（一４，三１，四５，五６。）赐生命的灵，就是那是灵的基督，三一神的终极完成，已加强成了七灵。第五，出埃及三十章二十三至二十五节说到圣膏油，是由橄榄油（表征神的灵），复合四种香料所组成的；这四种香料是没药、肉桂、菖蒲和桂皮，分别表征基督的死，基督之死的功效，基督的复活，和基督复活的大能。膏油表征复合、施膏的灵。（约壹二２０，２７。）
18Third, 2 Corinthians 3:17 says, ‘‘The Lord is the Spirit.’’ According to the context of this chapter, the Lord here is the crucified and resurrected Christ, who in His resurrection became the Spirit. As we behold Him, we are transformed into His image by the Lord Spirit (v. 18), the life-giving Spirit who is the very resurrected Christ. Fourth, the book of Revelation speaks of the ‘‘seven Spirits’’ (1:4; 3:1; 4:5; 5:6). The life-giving Spirit, who is the pneumatic Christ, the consummation of the Triune God, is intensified to be the seven Spirits. Fifth, Exodus 30:23-25 speaks of the holy anointing oil, composed of olive oil, signifying the Spirit of God, compounded with four spices: myrrh, cinnamon, calamus, and cassia, signifying respectively the death of Christ, the effectiveness of Christ’s death, Christ’s resurrection, and the power of Christ’s resurrection. The anointing oil signifies the compound anointing Spirit (1 John 2:20, 27
19今天在主的恢复里，我们应该完全留意调和的灵，就是那与我们的灵调和的灵，并且我们该照著这调和的灵生活行动并行事为人。
19In the Lord’s recovery today, we should pay our full attention to the mingled spirit, the Spirit mingled with our spirit, and we should live, walk, and have our being according to this mingled spirit