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尼希米记生命读经 · 第2篇

尼希米的进取

Nehemiah’s Aggressiveness
1读经：尼希米记1:1—2:8,17-20。在本篇信息中，我们要来看尼希米的进取，以及今天我们在主的恢复里需要有正确的进取。
1Scripture Reading: Neh. 1:1—2:8, 17-20 In this message we will consider Nehemiah’s aggressiveness and the need for the proper aggressiveness in the Lord’s recovery today
与神殿和神国
THREE SECTIONS OF THE WORK
有关之工作的三段
RELATED TO GOD’SHO USE AND GOD’SKIN GDOM
2以斯拉记和尼希米记描述被掳之人从巴比伦归回耶路撒冷，为神的殿和神的国重建圣殿，并修复城墙。神要在地上得著殿和国，需要三段工作。首先，需要一些被掳的人从巴比伦归回耶路撒冷，奠立根基以形成国。这需要有力的政府，有力的行政管理。第二，需要教导和教育，将神子民带进照著神的文化中。这样的文化不是埃及那一类，不是巴比伦那一类，也不是迦南那一类，乃是神那一类，彰显神的文化。这样的文化需要许多教育。第三，需要生机的构成国。这段工作与神子民的构成有关。
2The books of Ezra and Nehemiah describe the return of the captives from Babylon to Jerusalem to rebuild the temple and repair the wall for God’sho use and God’skin gdom. In order for God to have a house and a kingdom on the earth, three sections of work were needed. First, there was a need for some of the captivity to come back from Babylon to Jerusalem to lay a foundation for the formation of a nation. This required a strong government, a strong administration. Second, there was the need of teaching and education to bring the people of God into a culture that was according to God. Such a culture was not an Egyptian kind nor a Canaanite kind nor a Babylonian kind but was God’s kind, a culture that expressed God. This kind of culture required a great deal of education. Third, there was the need to constitute the nation organically. This section of the work was concerned with the constitution of God’sp eople
3『构成』(constitution)一辞有多重的意义。照著一般的观念，这辞是指有关国家构成的一种文件，例如美国的宪法。这种对构成的领会太狭窄了。在我们的用法里，构成是指有多种元素的生机体。倘若一国的政府不但有组织的构成，也有生机的构成，那个政府就不会没有生命，反而是活而生机的。
3The word constitution is ambiguous. According to the common notion, this word refers to a document which is the constitution of a country, for example, the Constitution of the United States of America. This understanding of constitution is too narrow. In our usage, the word constitution refers to something organic which has a number of elements. If the government of a country is constituted not only organizationally but also organically, that government will not be lifeless. On the contrary, such a government will be something that is living and organic
所罗巴伯的领导
The Leadership of Zerubbabel
4以色列人被掳到巴比伦七十年满的时候，那位无所不能、主宰一切的神隐藏的运行著，又公开的激动古列王，释放以色列的俘虏归回本地，建造神的殿。（拉一１～４。）古列王也将神殿的器皿拿出来；这些器皿是尼布甲尼撒从耶路撒冷掠来，放在自己神庙中的。（７。）古列王将这些器皿归还到耶路撒冷。（１１。）这次从被掳中归回，是在大卫王室后裔所罗巴伯的君王领导之下。（二１～２。）我们若仔细研读圣经里关于他的记载，会看见他是位刚强的省长，在管理百姓上非常能干。
4At the expiration of the seventy years of the captivity in Babylon, the omnipotent, sovereign God moved in a hidden way to stir up King Cyrus openly to release the Israelite captives to go back to their own land to build up God’stem ple (Ezra 1:1-4). Also, King Cyrus brought out the vessels of the house of God, which Nebuchadnezzar had taken from Jerusalem and had put into the house of his gods (v. 7). These vessels were then returned to Jerusalem (v. 11). This return from captivity was under the kingly leadership of Zerubbabel, a descendant of the royal family of David (2:1-2). If we study carefully the record concerning him in the Bible, we will see that he was a strong governor and was very able in managing the people.
以斯拉的领导
The Leadership of Ezra
5后来，在祭司家族后裔以斯拉的祭司领导之下，有第二次从被掳中归回。以斯拉在波斯不是地位崇高的官长，他乃是通达摩西律法的祭司和经学家。（七６。）虽然他在波斯那里没有任何地位，但他在向波斯王请愿时是放胆、刚强并进取的。王允准他一切的请求，作了以斯拉所求的每件事。
5Later, there was a second return from captivity under the priestly leadership of Ezra, a descendant of the priestly family. Ezra was not a high-ranking official in Persia. Rather, he was a priest and a scribe who was skilled in the law of Moses (7:6). Although he did not have any rank there in Persia, he was bold, strong, and aggressive in presenting a petition to the king of Persia. The king granted all his request, doing everything Ezra had asked
6这次请愿不是神发起的，乃是以斯拉发起的。身为这事的发起人，以斯拉信靠神，并与神是一。他通达神的话，也认识神的心、神的心愿和神的经纶。因著这一切，他在王面前就有绝佳的性格和名声。以斯拉在王眼中若没有这样的地位，王就不会授权他设立士师和审判官。（２５。）
6The presenting of this petition was not initiated by God—it was initiated by Ezra. As the one who took the initiative in this matter, Ezra was a man who trusted in God and who was one with God. He was skilled in the Word of God and he knew God’she art, God’s desire, and God’secon o my. Because of all this, he was a person of excellent character and reputation before the king. If Ezra had not had such a standing in the eyes of the king, the king would not have authorized him to appoint magistrates and judges (v. 25
尼希米的领导
The Leadership of Nehemiah
7哈迦利亚的儿子尼希米，不是王的谋士，也不是军队的元帅。他只不过是一个酒政，以酒侍候王的人。但在他的生活和行为上，他必定建立起一种美好的情形，赢得王的敬重。尼希米素来在王面前没有愁容。（尼二１。）有一天王对他说，『你既没有病，为甚么面带愁容？这不是别的，必是你心中愁烦。』（２。）尼希米是进取的人，就抓住这机会说，『愿王万岁！我列祖坟墓所在的那城荒凉，城门被火焚烧，我岂能面无愁容么？』（３。）王问他要求甚么，尼希米求王差遣他往犹大，他好重新建造他列祖的城。（５。）尼希米继续求王给他诏书，通知省长，准他经过。他又求王赐诏书，通知管理王园林的亚萨，使他供给木料。（７～８。）王允准了尼希米一切所求的。
7Nehemiah, the son of Hacaliah, was not a counselor of the king nor a captain of the army. He was just a cupbearer, one who served wine to the king. But in his living and behavior he must have built up something that earned the king’s respect. Nehemiah had never been sad in the king’s presence (Neh. 2:1). One day the king said to him, “Why is your face sad, since you are not ill? This is nothing other than sadness of heart” (v. 2). Being aggressive, Nehemiah took advantage of this opportunity and said, “May the king live forever! Why should my face not be sad, when the city, the place of my fathers’ graves, lies in waste and its gates are consumed with fire?” (v. 3). The king asked him what his request was, and Nehemiah asked the king to send him to Judah that he might rebuild the city of his fathers (v. 5). Nehemiah went on to request that letters would be given to him for the governors so that they would let him pass through. He asked also for a letter to Asaph, the keeper of the Park, so that he would give him timber (vv. 7-8). The king granted to Nehemiah all that he had requested
尼希米在自愿
THE AGGRESSIVENESS OF NEHEMIAH
接受负担上的进取
IN VOLUNTEERING HIMSELF TO HIS BURDEN
8圣经没有告诉我们，尼希米被神激动。按照一章一至二节，尼希米问他的一个弟兄，和几个从犹大来的人，关于那些从被掳逃脱归回的犹大人，和耶路撒冷的光景。他们告诉他，百姓景况恶劣，大遭凌辱，并且耶路撒冷的城墙拆毁，城门被火焚烧。（３。）尼希米听见这报告，就哭泣、悲哀、禁食、祈祷。（４。）他没有召聚祷告聚会，他也没有要求报告的人为这景况祷告。他乃是自己带著真正的负担去祷告。原则上，历世纪在主的恢复里，一直有这三段－行政、教育和构成。有些人被主激动兴起，有些人自动起来。有些人身居高位，有些人平凡无奇。但所有的人都必须在性格上放胆、刚强、并且进取。历史上凡被神用的人，都是进取的人。例如，保罗和路德马丁非常进取。倪弟兄亦然，他虽然文雅，却非常进取。尼希米的确是进取的人。就一面说，他的自愿不是向著神，乃是向著他的负担。他有负担重建耶路撒冷的城墙，他的进取就为神大用。
8We are not told that Nehemiah was stirred up by God. Rather, according to 1:1-2, he asked one of his brothers and some others who came from Judah about those who were left from the captivity and about Jerusalem. They told him that the people were in an exceedingly bad state and reproach and that the wall of Jerusalem was broken down and its gates had been burned with fire (v. 3). When Nehemiah heard this report, he wept, mourned, fasted, and prayed (v. 4). He did not call a prayer meeting, and he did not ask those who gave the report to pray about the situation. He prayed by himself with a real burden. In principle, these three sections — government, education, and constitution—have been present in the Lord’s recovery through the centuries. Some are raised up and stirred up by God, and some volunteer. Some are in a high position, and some are common people. But all must be bold and strong in character and aggressive. All who have been used by God through history have been aggressive persons. For example, both Paul and Martin Luther were very aggressive. Brother Nee also, even though he was a gentleman, was very aggressive. Nehemiah surely was an aggressive person. He volunteered himself, in a sense, not to God but to his burden. He had a burden to rebuild the city of Jerusalem. His aggressiveness was very much used by God.
9今天在主的恢复里有许多美好的圣徒，但我们缺乏进取心。我们中间若有五千人是进取的，世界就会翻转过来。各大洲若有七百位进取的人，在完成神经纶的事上，就会大有成就。我们读尼希米记时，需要留意尼希米的进取。虽然他是平民和王的仆人，他却很进取，自愿向著神，并向著建造城有负担。他在使王知道他的请求上，也是进取的。王问他为何面带愁容，他就放胆、进取的对王说到他为耶路撒冷城的负担。我们看见主话中的这点是很重要的。
9In the Lord’s recovery today there are many good saints, but we are short of aggressiveness. If just five thousand among us were aggressive, the world would be turned upside down. If there were seven hundred aggressive ones in each continent, a great deal would issue forth for the carrying out of God’secon o my. In our reading of the book of Nehemiah, we need to pay attention to Nehemiah’s aggressiveness. Although he was a common man, a servant of the king, he was aggressive to volunteer himself to God and to his burden concerning the building up of the city. He was also aggressive in making his requests known to the king. When the king asked him about his sad face, he spoke to the king in a bold, aggressive way about his burden for the city of Jerusalem. It is important that we see this in the Word
天然的美德和性能
THE NATURAL VIRTUES AND CAPACITIES
被带到十字架上，
BEING BROUGHT TO THE CROSS
好被带进复活里
IN ORDER TO BE BROUGHT INTO RESURRECTION
10现在我们需要思想在旧约的豫表里，并在新约豫表的应验里一件很有意义的事。在豫表里，许多人照著他们天然的性能和天然的美德，暂时为神所用，这有属灵的含意。这事的例子是尼希米和他的进取，就是他属人行为上的美德。在豫表里，天然的事物暂时为神所用，而在新约豫表的应验里，一切天然的美德和性能都该被带到十字架上。牠们需要被置于十字架，并被除去。
10At this juncture we need to consider a matter that is significant in the typology in the Old Testament and in the fulfillment of the types in the New Testament. In typology many persons were temporarily used by God according to their natural capacity and natural virtues to signify something spiritual. An example of this is Nehemiah and his aggressiveness, which was a virtue in his human conduct. Whereas in typology natural things were used by God temporarily, in the fulfillment of the types in the New Testament, all the natural virtues and capacities should be brought to the cross. They need to be put to the cross and crossed out.
11我们中间许多人以为，将某样事物置于十字架，意思是将那样东西带到尽头。就一面说，这是正确的。然而，照著基督十字架真正的意义，十字架的意思不仅仅是那样事物被带到尽头，乃是天然的事物被除去，好被带到复活里。基督的十字架将一切天然的事物带到死与埋葬。但照著圣经，埋葬之后是复活。所以埋葬是复活的门槛。凡被埋葬的，12:24都必复活。照著约翰十二章二十四节，一粒麦子落在地里死了，并且被埋葬。但这不是结束。埋葬以后，有东西会在复活里出来。
11Many among us think that to put a certain thing to the cross means to put that thing to an end. In a sense, this is correct. However, according to the real significance of the cross of Christ, the cross does not mean merely that something is put to an end but that the natural things are crossed out in order to be brought into resurrection. The cross of Christ brings all natural things to death and burial. But according to the Bible, burial is followed by resurrection. Burial is therefore the threshold of resurrection. Whatever is buried will be resurrected. According to John a grain of wheat falls into the ground, dies, and is buried. But this is not the end. After burial, something will come forth in resurrection.
摩西的例子
The Example of Moses
12我们可来看摩西的例子。我信摩西有很强的性格，他在天然的构成上甚至比尼希米更进取。摩西四十岁的时候积极进取，自愿要拯救以色列人脱离埃及王法老的手，但神进来限制他，让他失败、失望。于是摩西被『埋葬』在旷野四十年。至终，使人复活的神才进来，使摩西复活。（出三２～６。）
12Let us consider the example of Moses. I believe that Moses had a strong character and that in his natural constitution he was even more aggressive than Nehemiah was. At the age of forty Moses aggressively volunteered to save Israel out of the hand of Pharaoh, king of Egypt, but God came in to limit him, allowing him to fail and be disappointed. Moses was then “buried” in the wilderness for forty years. Eventually, the resurrecting God came in to resurrect Moses (Exo. 3:2-6
彼得的例子
The Example of Peter
13神造我们，在我们天然的构成上赐给了某些美德和性能。马太二十五章十五节告诉我们，『银子』的赐给是照我们『各人的才干』，就是我们天然的才能，这是由神的创造和我们的学习所构成。这才干需要被除去，然后才被带到复活里。这是所有能干、有才干之人的经历，例如保罗和彼得。彼得曾留在『坟墓』里三年半。每当他从坟墓爬出来，主耶稣就差他回到坟墓去。在主被出卖的晚上，彼得十分放胆、进取，对主说，『我就是必须和你同死，也绝不会否认你。』（可十四３１。）彼得接著说，别人会弃绝主，但他绝不会这样作。何等放胆！何等进取！但主是对彼得说，『我实在告诉你，就在今天夜里，鸡叫两遍以前，你要三次否认我。』（３０。）彼得再次被置于十字架并被埋葬。
13God made us with certain virtues and capacities in our natural constitution. Matthew 25:15 tells us that the “talents” are given according to our “own ability,” that is, our natural ability, which is constituted of God’s creation and our learning. This ability needs to be crossed out and then brought into resurrection. This was the experience of all the able and capable apostles, such as Paul and Peter. Peter, for instance, was in the “tomb” for three and a half years. Whenever he crept out of the tomb, the Lord Jesus would send him back to the tomb. On the night of the Lord’s betrayal, Peter was so bold and aggressive as to say to the Lord, “Even if I must die with You, I will by no means deny You!” (Mark 14:31). Peter went on to tell Him that others might forsake Him but he would never do so. What boldness! What aggressiveness! The Lord told Peter, “Truly I say to you that today in this night, before a rooster crows twice, you will deny Me three times” (v. 30). Once again, Peter was put to the cross and buried.
进入复活
Entering into Resurrection
14我们天然的性能、天然的才干、天然的美德若不被除去，就会造成许多难处，并成为大错的根源。但我们若让我们天然的性能、才干和美德被带到十字架上治死，我们就必复活。然后在复活里，我们的性能、才干和美德，会比在天然生命里强上许多倍。这些东西仍是我们的，却经过了死与埋葬，现今在复活里。这就是说，我们自己，同我们的性能、才干和美德，都进入了复活。我们继续存在，但我们同我们天然的才干，已被带进复活里。复活的实际是那灵，而那灵是终极完成的三一神。所以，复活是终极完成的三一神。我们天然的性能、才干和美德，需要藉著死与埋葬，从我们天然的生命迁到终极完成的三一神里。我们在自己里面是天然的，但我们从自己迁到那是复活的神里面，我们就进入复活。
14If our natural capacity, natural ability, and natural virtues are not crossed out, they will cause a great deal of trouble and will be the source of big mistakes. But if we allow our natural capacity, ability, and virtues to be brought to the cross and die, we will be resurrected. Then in resurrection our capability, ability, and virtues will be many times greater than they were in the natural life. These things are still ours, but having passed through death and burial, they are now in resurrection. This means that we ourselves, with our capacity, ability, and virtues, have entered into resurrection. We continue to exist, but we with our natural ability have been brought into resurrection. The reality of resurrection is the Spirit, and the Spirit is the consummated Triune God. Resurrection, therefore, is the consummated Triune God. Our natural capacity, ability, and virtue need to be transferred from our natural life into the consummated Triune God through death and burial. In ourselves we are natural, but when we are transferred out of ourselves into God, who is resurrection, we enter into resurrection
重要的原则
An Important Principle
15这是解释豫表及其应验非常重要的原则。我们若不应用这原则，一切未受钉十字架察验的天然性能、才干和美德，在我们中间就会像『野兽』一样。这是许多能干的人进入这恢复，只停留一时的情形。他们至终领悟，在恢复里，没有地方使用他们天然的性能和才干。因此，他们离开这恢复，另去别处为自己形成一个工作。他们不愿接受钉十字架和埋葬，好被带进复活里。他们无法接受十字架。这就是为甚么某些能干的人进入这恢复，却没有留下的原因。
15This is a very important principle for interpreting the types and their fulfillment. If we do not apply this principle, all the natural capacities, abilities, and virtues, unchecked by crucifixion, will be like “wild beasts” among us. This has been the situation with many capable ones who came into the recovery and stayed for a while. They eventually realized that in the recovery there was no ground for them to employ their natural capacity and ability. Eventually, they left the recovery and formed a work for themselves. They were not willing to accept crucifixion and burial in order to be brought into resurrection. They could not take the cross. This is the reason certain capable persons who have come into the recovery do not remain
16神需要受过高等教育的人。祂需要像摩西这样的人，『在埃及人的一切智慧上受了训练。』（徒七２２。）摩西若不是受过教育的人，神就不会使用他颁赐律法。然而，我们不该信靠我们天然的智慧或教育；信靠这样的事物是冒险的。我们需要与神是一。我们若与神是一，就会将我们天然的智慧和教育置于十字架。我们越这样作，就越在复活里。将我们天然才干的『种子』种在地里，绝不是损失。我们撒种，虽然暂时失去种子，但至终必有在复活里的收成。
16God needs people who are highly educated. For example, he needed someone like Moses, who was “educated in all the wisdom of the Egyptians” (Acts 7:22). If Moses had not been an educated person, God would not have used him to give the law. However, we should not trust our natural wisdom or education. It is risky to put our trust in such things. We need to be one with God. If we are one with God, we will put our natural wisdom and education to the cross. The more we do this, the more we will be in resurrection. It is never a loss to sow the “seed” of our natural ability into the ground. When we sow a seed we lose it temporarily, but eventually there will be a harvest in resurrection.
尼希米在复活里的生活
NEHEMIAH’S LIVING IN RESURRECTION
17尼希米是个不活在天然的人里，却活在复活里的人。他是进取的，但他的进取伴随著其他特征。首先，他爱神。关于这点没有疑问。他生在被掳中，且被立为王的酒政，但他爱神。他也爱圣地（表征基督）、圣殿（表征召会）和圣城（表征神的国）。他爱神，并且在豫表里，他爱基督、召会和国度。尼希米这位爱神的人，也是个接触神的人。圣经多次告诉我们，尼希米祷告神。（尼一４，二４下，四４～５，９。）不但如此，尼希米信靠神，甚至与神是一。在尼希米自己里面，他的进取是天然的，但在神里面，他的进取是在复活里。尼希米是进取的人；他爱神、圣地、圣殿和圣城，他接触神，与神交通，信靠神，并与神是一。结果，他成为神的代表。我们需要清楚这点，好照著那灵所赐的洞察力，领会豫表内里的意义。
17Nehemiah was one who lived not in his natural man but in resurrection. He was aggressive, but his aggressiveness was accompanied by other characteristics. First, he loved God. There is no doubt about this. He was born in captivity and was appointed to be the king’s cupbearer, but he loved God. He also loved the holy land (signifying Christ), the holy temple (signifying the church), and the holy city (signifying the kingdom of God). He loved God and, in typology, he loved Christ, the church, and the kingdom. As a person who loved God, Nehemiah was one who contacted God. We are told a number of times that Nehemiah prayed to God (Neh. 1:4; 2:4b; 4:4-5, 9). Furthermore, Nehemiah trusted in God and even became one with God. In himself Nehemiah’s aggressiveness was natural, but in God his aggressiveness was in resurrection. Nehemiah was an aggressive person who loved God, the holy land, the holy temple, and the holy city, who contacted God and had fellowship with Him, who trusted in God, and who was one with God. As a result, he became the representative of God. We need to be clear about this in order to understand the intrinsic significance of the type according to the insight given by the Spirit.