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以西结书生命读经 · 第14篇

神对祂子民的审判

God’s Judgment upon His People
1读经：8:2-4;9:3上，1:22-24;10:2;22:20-22;14:21;12:15;7:21;33:21;3:17;9:4;6:8;11:16-17;20:40;17:22-23;21:10,27;29:21。在本篇信息中，我们要来看神对祂子民的审判。
1Scripture Reading: Ezek. 8:2-4; 9:3a; 11:22-24; 10:2; 22:20-22; 14:21; 12:15; 7:21; 33:21; 3:17; 9:4; 6:8; 22; 14:21; 12:15; 7:21; 33:21; 3:17; 9:4; 6:8; 11:16-17; 20:40; 17:22-23; 21:10, 27; 29:21 11:16-17; 20:40; 17:22-23; 21:10, 27; 29:21 In this message we will consider the judgment of God’sp eople.
神审判的根据
THE BASIS OF GOD’S JUDGMENT
2首先，我们必须看见神审判祂子民的根据。神对祂子民的审判，根据三件事：神的公义、神的圣别、和神的荣耀。在以西结书的头一段（第一章）里，在主荣耀形状的异象中，我们看见三个主要的东西：彷佛蓝宝石的宝座，表征神的公义；烈火，表征神的圣别；光耀的精金，表征神的荣耀。我们已经指出，这三样东西给我们看见三原色。彷佛蓝宝石的宝座是蓝色，烈火是红色，光耀的精金是黄色。当这三原色照耀、返照、相映在一起，就有一道虹的样子。在这里重要的点说出，神的公义、圣别和荣耀乃是神对祂子民审判的根据。
2First, we need to see the basis of God’s judgment upon His people. God’s judgment upon His people was based on three things: the righteousness of God, the holiness of God, and the glory of God. In the first section of Ezekiel (ch. 1), in the vision of the appearance of the glory of the Lord, we saw three main things: the throne, which looked like a sapphire, signifying God’s righteousness; the fire, signifying God’s holiness; and the glowing electrum, signifying God’s glory. As we have pointed out, these three things give us three basic colors. The throne in the appearance of sapphire was blue; the fire was red; and the glowing electrum was yellow. When these three basic colors shine, reflect, and refract together, they give the appearance of the rainbow. The crucial matter here is that God’s righteousness, holiness, and glory are the basis upon which God exercises His judgment over His people
神的荣耀与偶像相对
God’s Glory versus Idols
3在二章到二十四章里，有许多消极的事与神的公义、圣别和荣耀相对。神的荣耀与偶像相对；在八章二至四节、十节，以及九章三节，神的荣耀与偶像成对比。以西结在异象中被带到耶路撒冷，进入圣殿。在神面前，祂的荣耀与偶像成对比。在四面墙上画著假神的像，但在殿之上，有主的荣耀。主的荣耀不能容忍假神的像。这些像称为『触动主怒』的偶像，因为牠们惹动神的嫉妒。（八3。）神是忌邪的神；祂不能容忍偶像。因著殿中的偶像，神的荣耀就逐步退出，离开了殿、城和祂的子民。在最后的一步，耶和华的荣耀离开了殿和城，停在城东的橄榄山上，（十一23，）那里也就是主耶稣升天之处。耶和华的荣耀停在那里一下，至终离开了那山，回到天上。那就是耶和华的荣耀离开了。
3In chapters two through twenty - four there are some negative things which are versus the righteousness, holiness, and glory of God. God’s glory is versus idols, and in 8:2-4, 10 and in 9:3 God’s glory is contrasted with idols. In a vision Ezekiel was brought to Jerusalem and entered the temple. Before Him the glory of God and the idols were contrasted. On the walls were the images of the idols, and over the temple was the glory of the Lord. The glory of the Lord could not tolerate the images of the idols. Those images were called provoking images because they provoked God’s jealousy (8:3). Our God is a jealous God; He will not tolerate idols. Because of the idols in the temple, the glory of God withdrew step by step, leaving the temple, the city, and the people. In the last step the glory of the Lord left the temple and the city, stopping on the Mount of Olives on the east side of the city (11:23), the same place where the Lord Jesus ascended to the heavens. The glory of the Lord stopped there and waited for a while, but eventually it left that mountain and went back to the heavens. That was the departure of the glory of the Lord.
4神对祂子民的审判，首先是根据祂的荣耀。任何与神荣耀相对的事，必定惹动祂的审判。今天基督教乃是在神的审判之下。今天基督教由于有许多的偶像，已经惹动神的忌邪。罗马天主教有各样的偶像，其他所谓的教会也有偶像。这些地方也许没有外面有形的偶像，但是有别样的偶像。对有些人来说，工作就是他们的偶像。对另一些人来说，教导圣经或传扬福音成了偶像。我们若爱我们的工作、活动或作法过于爱主，即使这些事是为著主，牠们也是偶像。根据这个原则，我们可以看见，基督教的光景满了偶像。这就是为甚么我说，今天基督教的光景触怒了神，并在神的审判之下。
4God’s judgment upon His people is based first upon His glory. Anything that is versus God’s glory will surely provoke His judgment. Today’s Christianity is under God’s judgment. The situation of today’s Christianity is provoking God’s jealousy because of the many idols. The Roman Catholic Church has all kinds of idols, and other so-called churches also have idols. In some of these places there may not be physical idols, but there are other kinds of idols. With some their work for God is an idol. With others Bible teaching or evangelism becomes an idol. If we love our work, activity, or practice more than the Lord, even such things, which are for the Lord, may be idols. Based upon this principle, we can realize that the situation of Christianity is filled with idols. This is why I say that the situation of today’s Christianity is provoking to God and under His judgment
神的圣别与渣滓相对
God’s Holiness versus Dross
5神的圣别是神的分别与圣化，乃是与渣滓相对。召会是神所拣选的人，原该是纯金、纯银和纯净的珍宝。然而，像以西结时候的以色列人一样，召会成了渣滓。因此，像以色列一样，召会要被火焚烧。主说祂要将耶路撒冷城和以色列人聚在炉中镕化。（二二17～22。）这指明神的圣别与渣滓相对。神的圣别不能容忍任何渣滓。看看今天基督教的光景。你在甚么地方能找到神纯净的珍宝？几乎在每一个地方你所看到的都是渣滓，所以必然需要神焚烧的火来烧掉渣滓。今天许多基督徒所表现的爱是不纯的，乃是渣滓，因为他们的爱乃是照著他们的肉体。他们可能爱人，但他们的爱是照著天然的情感，包含著很多的搀杂或不纯。这种爱是没有经过十字架的爱。许多基督徒所表现的仁慈和谦卑也是如此。在这种爱、仁慈和谦卑里，没有纯金；没有纯净和圣别，只有搀杂和渣滓。那些表现这种爱、仁慈和谦卑的人，乃是在肉体里行善，有一些好的表现而已。虽然表现很好，但仍然是肉体；其中没有十字架的对付，也没有神圣别的对付。因此，这种的爱、仁慈和谦卑需要焚烧和审判，需要摆在神审判的火之下。藉此我们看见，不仅我们的恨需要被焚烧，甚至我们的爱也需要被焚烧。照样，我们的骄傲或谦卑也都需要被神焚烧。
5God’s holiness is God’s separation and sanctification, and this is versus dross. As God’select, God’s chosen people, the church should be pure gold, pure silver, and a pure treasure. However, like the people of Israel at Ezekiel’st i me, the church has become dross. Therefore, like Israel the church needs to be burned by fire. The Lord said that He would put the city of Jerusalem and the people of Israel into a furnace to burn them (22:17-22). This indicates that God’s holiness is versus dross. God’s holiness cannot tolerate any kind of dross. Consider the situation of today’s Christianity. Where can you find a pure treasure to God? Nearly everywhere you look there is only dross. Surely there is the need of God’s burning fire to burn out the dross. The love expressed by many Christians today is not pure but is dross because it is according to the flesh. These ones may love others, but their love is according to the natural human emotion and contains a great deal of mixture or impurity. This kind of love is a love that has not passed through the cross. The same is true of the kindness and humility expressed by many Christians. In this kind of love, kindness, and humility there is no pure gold. Instead of something pure and holy, there is mixture, dross. Those who express such love, kindness, and humility are in the flesh, doing good things or expressing something in a good way. Although the expression may be good, it is still the flesh. There is no dealing of the cross and no dealing of God’s holiness. Therefore, this kind of love, kindness, and humility needs to be burned and judged; it needs to be put under God’s judgment by fire. From this we see that not only does our hatred need to be burned, but even our love needs to be burned. Likewise, both our pride and our humility need to be burned by God.
神的公义与不公、欺压相对
God’s Righteousness versus Injustice and Oppression
6神的公义与以色列的不公和欺压相对。在以西结的时候，以色列民一味的欺压人，惯行抢夺。（二二29。）神在祂公义宝座的基础上，必须对一切不公不义的事施行审判。现在我们能看见，神审判祂的子民是根据祂的荣耀、圣别和公义。任何与祂荣耀、圣别和公义不合的事物，都要受审判。神审判祂子民的凭藉神是用刀剑、饥荒、瘟疫、恶兽这四样可怕的东西，来审判祂的子民。（十四21。）以西结清楚的说到，有些人要被刀剑所杀。逃脱刀剑的人，有的死于饥荒缺食；有的被瘟疫所害；其余的为野兽所吞噬。战争造成饥荒；因此，一有战争，就匮缺粮食。匮缺粮食带来瘟疫疾病。这些是神用来审判祂子民的凭藉。（七15～17。）
6God’s righteousness was versus Israel’sin justice and oppression. During Ezekiel’st i me the people used oppression and exercised robbery (22:29). On the basis of His righteous throne, God had to exercise His judgment upon all unrighteous and unjust things. Now we can see that God’s judgment of His people was based on His glory, holiness, and righteousness. Anything that did not match His glory, holiness, and righteousness had to be judged. THE MEANS OF GOD’S JUDGMENT UPON HIS PEOPLE God judged His people by four terrible things: the sword, famine, pestilence or disease, and wild, noisome beasts (14:21). Ezekiel says clearly some were killed by the sword. The escapees died from the lack of food; others were killed by pestilence; and the remainder were devoured by beasts. War causes famine. Thus, when there is war, there is a shortage of food. The lack of food brings in pestilence or disease. These are the means God used to exercise His judgment on His people (7:15-17
7神审判的这四个凭藉，也能应用在今天基督教的光景。在基督徒中间多有争执，少有和平。若是在一个召会里有了争战，这指明神的审判临到了。这指明有了偶像、不圣或不义的东西，因而带进了神的审判；先是藉著刀剑，也就是藉著争战。我们都必须谨慎。我们中间若有了争执或异议，那就是神审判的记号。我们彼此越相争，就越证明是在神的审判之下。由于基督徒中间的争执，人就匮缺粮食。一个召会若满了争执，这样的召会必定没有丰富属灵食物的供应。不但没有属灵的食物，反而有死亡和饥荒。那里没有基督的供应，没有基督的丰富，没有活的话，没有健康的话。我们若想要有健康的话，有基督的供应，有丰富且特别的属灵食物，我们就需要合一、和平与和谐。每一个人都必须在那灵里，并且合一。这样的召会就一直满了食物的供应。在每一次聚会后，都有丰盈的『剩余』。这乃是有力的明证，在这个召会里的这些人，不在神的审判之下。
7These four means of God’s judgment can be applied to the situation of today’s Christianity. Among Christians there is much fighting and very little peace. If in a particular church there is war, this indicates that God’s judgment has come. It indicates that something idolatrous, unholy, or unrighteous has brought in God’s judgment, which is first by the sword, that is, by fighting. We all need to be careful. If there is fighting or dissenting among us, that is a sign of God’s judgment. The more we fight with one another, the more we will suffer God’s judgment. Due to the fighting among Christians, there is the shortage of food. When a church is filled with fighting, there will not be in such a church a rich supply of spiritual food. Instead of spiritual food, there will be dirth, famine. There will be no supply, no riches of Christ, no living word, and no healthy word. If we desire to have the healthy word, the supply of Christ, and the rich and special spiritual food, we need oneness, peace, and harmony. There is the need for everyone to be in the Spirit and to be one. Such a church is always full of the food supply. After every meeting, there is an abundance of “leftovers.” This is a strong proof that those in this church are not under God’s judgment.
8因著缺少属灵的粮食，今天在基督徒中间就有了瘟疫。这意思是说，有了各种属灵的疾病、病痛和软弱。然而，当召会生活正常时，就不会有瘟疫、疾病，反而有医治、加强和建造。不仅如此，今天在基督徒中间也有许多吼叫、吞噬和抓撕的野兽。保罗在行传二十章二十九节警告以弗所召会的长老，有一天必有豺狼进入召会，不爱惜羊群。他们只顾自己，而吞噬召会。在有些地方召会中，可能有小豺狼。今天基督教的特征是：争吵、缺食、患属灵的疾病、以及有吼叫、吞噬的野兽。结果，几乎所有的基督徒都在属灵上死亡了。没有多少活的基督徒存留。
8Because of the shortage of spiritual food, there is pestilence among Christians today. This means that there are all kinds of spiritual disease, sickness, and weakness. However, when the church life is proper, there will be no pestilence, no disease. Rather, there will be healing, strengthening, and building up. Furthermore, among Christians today there are many roaring, devouring, and ravening beasts. In Acts 20:29 Paul warned the elders from Ephesus that one day wolves would come into the church who would have no pity on the flock. Caring only for themselves, they would devour the church. It may be that there are small wolves in some of the local churches. Today’s Christianity is characterized by fighting, by the shortage of food, by spiritual diseases, and by roaring, devouring beasts. As a result, nearly all Christians are spiritually dead. Not many living ones remain
神审判的结果
THE RESULTS OF GOD’S JUDGMENT
9现在我们要继续来看，神审判祂子民的结果。
9Now we need to go on to see the results of God’s judgment of His people
失去美地
Losing the Good Land
10神审判的第一个结果，乃是使以色列人失去了美地。他们分散流离，并且被掳。（结十二15，七21。）按属灵的经历说，失去美地的意思，就是失去对基督的享受。今天绝大多数的基督徒是死沉、分散，对基督没有享受。
10The first result of God’s judgment was that the people of Israel lost the good land. They were scattered, dispersed, and brought into captivity (Ezek. 12:15; 7:21). In spiritual experience, to lose the good land means to lose the enjoyment of Christ. Today the vast majority of Christians are deadened, scattered, and have no enjoyment of Christ
主的荣耀离开了
The Glory of the Lord Departing
11神审判的第二个结果，乃是主的荣耀离开了。（九3，十一22～23。）从以色列的历史来看，主的荣耀有两次临到他们，充满他们。第一次是在西乃山下，当他们造好帐幕时。（出四十34。）主的荣耀从那时充满帐幕，直到以利的时候。在以利的时候，以色列人迷信的带著约柜与非利士人争战，结果打败了；（撒上四3～10；）约柜被掳，主的荣耀离开了帐幕。这意思是说，主放弃了帐幕。到所罗门建造了圣殿，主的荣耀又回来充满殿。（王上八10～11。）主的荣耀留在那里，直到以西结看见主的荣耀离去，离开了殿和城，停在橄榄山，最终回天上去。
11The second result of God’s judgment was that the glory of the Lord departed (9:3; 11:22-23). In the history of the people of Israel, the glory of the Lord came to them twice and filled them. The first time was at Mount Sinai, when the tabernacle was erected (Exo. 40:34). The glory of the Lord filled the tabernacle from that time until the time of Eli. During the time of Eli, the people of Israel fought against the Philistines with the ark in a superstitious way and were defeated (1 Sam. 4:3-10). The ark was captured, and the glory of the Lord left the tabernacle. This means that the Lord gave up the tabernacle. When the temple was built at the time of Solomon, the glory of the Lord returned to fill the temple (1 Kings 8:10-11). The glory of the Lord remained there until the time when Ezekiel saw it departing, leaving the temple and the city, resting on the Mount of Olives, and finally returning to the heavens.
12今天的基督教，没有主的荣耀。相反的，只有分散、流离、被掳，并失去对基督的享受。关于这事，我们毋须争论是非对错，只要简单的查问，是否有主的荣耀。你若有主的荣耀，你就是对的。你若没有主的荣耀，你就是错的。如果神的荣耀不在召会里，我们就不感觉有神的味道和彰显。
12With today’s Christianity there is no glory of the Lord. On the contrary, there are dispersion, scattering, captivity, and the loss of the enjoyment of Christ. Concerning this matter there is no need to argue in the way of right and wrong. Instead, we should simply check if the glory of the Lord is present. If you have the glory of the Lord, you are right. If you do not have the glory of the Lord, you are wrong. If God’s glory is not in the church, we will not be able to sense God’s flavor and manifestation
圣殿被毁，圣城被焚
The Temple Being Destroyed and the City Being Burned
13神审判的第三个结果，乃是圣殿被毁，圣城被焚。大约在主前六○六年，巴比伦王尼布甲尼撒来到耶路撒冷，把约雅斤王掳到巴比伦。（代下三六9～10上。）以西结也同时被掳。五年以后，他开始看见以西结一章的异象。在以后的年间，他继续看见后来耶路撒冷如何被掠。他于被掳之地，在灵里被带回耶路撒冷，看见将要临到的事。尼布甲尼撒掳去约雅斤之后，就立约雅斤的哥哥西底家，作以色列人的王。（10下，原文。）然而，西底家背叛尼布甲尼撒，转向埃及求助。于是尼布甲尼撒回到耶路撒冷，焚城毁殿，并将西底家掳去。（19，耶五二11，结三三21。）在这些事实际发生以前，以西结就在异象中看见了。这两次被掳之间相隔十一年。圣殿与圣城不是在约雅斤被掳时所毁，乃是在西底家被掳时所毁。在西底家被掳时，主的荣耀离开了圣殿、圣城和圣民。这样，殿与城就都被毁了。表面上看来，这是以色列历史的结束。
13The third result of God’s judgment was that the temple was destroyed and the city was burned. About 606 B.C., Nebuchadnezzar, the king of Babylon, came to Jerusalem and captured King Jehoiachin, taking him to Babylon (2 Chron. 36:9-10). Ezekiel was also captured at that time. Five years later he began to see the visions in chapter one of Ezekiel. In the following years, he continued to see visions concerning a later capture of Jerusalem. While he was in captivity, he was brought back in the Spirit to Jerusalem to see the coming events. After Nebuchadnezzar captured Jehoiachin, he established Jehoiachin’s brother, Zedekiah, as the king over Israel (v. 10). However, Zedekiah, rebelling against Nebuchadnezzar, turned to Egypt for help. Then Nebuchadnezzar came back to Jerusalem, burned the city, destroyed the temple, and captured Zedekiah (v. 19; Jer. 52:11; Ezek. 33:21). Before these events actually happened, Ezekiel saw them in his visions. There were eleven years between these two captures. The city and the temple were destroyed not in the capture of Jehoiachin but in the capture of Zedekiah. At the time of the capture of Zedekiah, the glory of the Lord left the holy city and the holy people. Then both the temple and the city were destroyed. Apparently, that was the end of the history of Israel
神的怜悯
GOD’S MERCY
14虽然由于神的审判，每一件事都失去了，但是神显出祂的怜悯。我们赞美主，祂在审判时仍有怜悯，有眷怜。这是何等的好！这也可以应用于今天的基督教。虽然光景可怜，似乎无望，但神的怜悯仍在这里。无论基督教多么受神的审判，神的怜悯依然存留。
14Although everything seemed to be lost due to God’s judgment, God showed forth His mercy. We praise the Lord that in His judgment there are still His mercy and the visitation of His mercy. How marvelous! This also is applicable to today’s Christianity. Although the situation is pitiful and seemingly hopeless, God’s mercy is still present. No matter how much Christianity is under God’s judgment, God’s mercy still remains there
15在神对以色列的审判之中，神怜悯祂的子民，给他们许多供备。
15In the midst of His judgment upon Israel, God was merciful to His people and provided a number of things for them
设立守望者
Establishing Watchmen
16第一，因著神的怜悯，祂设立了像以西结这样的守望者，来警戒百姓。（结三17。）我们读以西结书能看见，以色列人不喜欢以西结，因为他对他们不说好听的话。神告诉以西结，祂打发他往悖逆之家，到额坚心硬的人那里去。然而，祂说祂要使以西结的额硬过他们的额，使他的心硬过他们的心；像金钢钻比火石更硬。（8～9。）因著神的怜悯，祂设立了这样的守望者，来警戒祂的百姓。今天的原则也是一样。
16First, in His mercy God established watchmen such as Ezekiel to warn the people (3:17). As we read the book of Ezekiel, we can see that the people of Israel were not happy with him, because Ezekiel did not speak pleasant words to them. God told Ezekiel that He was sending him to a rebellious house, to those with hard foreheads and stiff hearts. However, He said that He would make Ezekiel’s forehead harder than theirs and his heart harder than theirs, as a diamond is harder than flint (vv. 8-9). In His mercy God established such a watchman to warn His people. The principle is the same today
标出寻求祂的人
Marking Out His Seeking Ones
17神在用火施行审判之前，先打发祂的使者把寻求祂的人标出来。（九4。）祂标出那些为耶路撒冷城中所行一切犯罪、邪恶之事叹息哀哭的人，使他们不至为刀剑、瘟疫、恶兽、饥荒所杀害。惟有标出的人仍然活著。今天的光景也是一样。一些亲爱的寻求者，实在被神标出来。无论别的基督徒多么的分争，他们无分于其中。这些被标出的人，不受基督徒中间的分争所害。他们也不缺少粮食，也没有任何属灵的疾病。赞美主，祂有一些被标出来的人。一九六二年，当主的恢复在美国开始时，有一些弟兄和我天天一同为寻求的人祷告，求主将他们带进祂的恢复。今天主仍然有寻求祂的人，这些人已经被祂标出来。
17Before God sent fire to exercise His judgment, He sent His angel to mark out His seekers (9:4). He marked out those who sighed and cried over all the sinfulness and evils in the city of Jerusalem. God told His angel to mark them out so that they would not be killed by the sword, not be killed by pestilence, not be devoured by beasts, and not suffer famine. Only the marked - out ones would remain alive. The situation is the same today. Certain dear seekers have truly been marked out by God. No matter how much other Christians fight, they have nothing to do with that. These marked - out ones are not damaged by the fighting among Christians. Neither do they suffer a shortage of spiritual food or have any kind of spiritual disease. Praise the Lord that He has some marked-out ones. At the beginning of the Lord’s recovery in this country, in 1962, some brothers and I prayed day after day for the seeking ones, praying that the Lord would bring them into His recovery. Today the Lord still has His seeking ones, those who have been marked out by Him.
保存剩余的人
Preserving a Remnant
18以西结六章八至九节说，『你们分散在各国的时候，我必在列邦中，使你们有剩下脱离刀剑的人。那脱离刀剑的人，必在所掳到的各国中记念我，为他们心中何等伤破，是因他们起淫心，远离我，眼对偶像行邪淫，他们因行一切可憎的恶事，必厌恶自己。』这里我们看见，在神审判当中，祂照著极大的怜悯，保存了剩余的人。大多数以色列人被刀剑所杀，有些死于饥荒或瘟疫，或被恶兽吞吃。其余的人在被掳时分散各地，神就在那些地方保存他们作剩余的人。今天的原则是一样的。神不仅把寻求者标出来，也保存、留下了一些剩余的人。我信在美国进到召会生活中的人，乃是剩余的人，就是神所标出的寻求者。这些剩余、为神标出的寻求者，要被主带进祂的恢复。
18Ezekiel 6:8-9 says, “Yet will I leave a remnant, that ye may have some that shall escape the sword among the nations, when ye shall be scattered through the countries. And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which hath departed from me, and with their eyes, which go a whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations.” Here we see that in the midst of His judgment God, according to His great mercy, preserved a remnant. Most were killed by the sword, and others died of famine or pestilence or were devoured by beasts. The rest were scattered in captivity, where God kept them as a remnant. The principle is the same today. God has not only marked out the seekers, but He has also preserved and kept a remnant. I believe that those who come into the church life in this country will be the remnant, the seekers marked out by God. The remnant—the seekers marked out by God—will be brought by the Lord into His recovery.
在被掳中暂作他们的圣所
Being a Sanctuary for a Little While to Those in Captivity
19神说，甚至在祂子民被掳时，祂还要暂作他们的圣所。（十一16。）对于祂被掳并分散的子民，祂不是永久的圣所，像在耶路撒冷的圣所一样，乃是暂时的圣所。
19God said that even in the captivity He would be a sanctuary to His people for a little while (11:16, lit.). He became not a permanent sanctuary like the one in Jerusalem but a temporary sanctuary to His captured and scattered people
20你若告诉别人，基督教堕落了，他们会与你争辩说，在他们的聚会中有主的同在。我们必须承认这是个事实。主确实是那些被掳之人暂时的圣所。我们不该说，他们根本没有神真实的同在；我们该指出，这只是暂时的圣所。在各处，在一些家中和团体里，他们有主暂时的同在，作暂时的圣所。然而没有一人应当满足于暂时的圣所。暂时的圣所应当题醒他们回到耶路撒冷，回到永久的圣所。
20If you tell others that Christianity has become degraded, they may argue with you by saying that they have the Lord’s presence in their meetings. We must admit this fact. It is true that the Lord is a sanctuary for a little while to those in captivity. We should not say that they do not have the real presence of the Lord at all; rather, we should point out that this is only a temporary sanctuary. Here and there, in some homes and groups, they have the Lord’s presence in a temporary way as a temporary sanctuary. However, no one should be satisfied with a temporary sanctuary. The temporary sanctuary should be a calling back to Jerusalem, back to the permanent sanctuary
带他们回到美地
Bringing Them Back to the Land
21我们赞美主，因著祂的怜悯，祂应许在被掳中的人，有一天祂要带他们回到美地。（十一17。）祂要带他们回到之地，乃是在以色列最高的山上。（二十40。）高山豫表复活升天的基督。今天我们在地方召会中所经历并享受的基督，是极其高的，因为祂乃是复活并升天的基督。
21We praise the Lord that in His mercy He promised those in the captivity that one day He would bring them back to the land (11:17). The land to which He would bring them would be on the highest mountains of Israel (20:40). The high mountains typify the resurrected and ascended Christ. The Christ whom we experience and enjoy today in the local churches is very high, for He is the resurrected and ascended Christ.
对基督的豫言
Predicting Christ
22在说到神审判的这一段里，因著祂的怜悯，神豫言到一些有关基督的事。
22In this section on God’s judgment, God, in His mercy, predicted something concerning Christ
枝条成了香柏树
A Twig Becoming a Cedar Tree
23在十七章二十二至二十三节，大卫的家，他的王室，被比作香柏树。首先，这树的枝子，约雅斤，被折断。以后另一枝子，西底家，被立，也被折断。最后，这一章告诉我们，这树的树梢有一嫩枝，要被拧去，栽于高山上，成为高大的香柏树。我们若细读，就会看见这嫩枝乃是指基督说的。基督属于大卫的家，生为大卫家的后裔，祂是大卫香柏树的嫩枝。祂这嫩枝，因著被钉十字架而被折断。当祂被钉十字架时，祂这嫩枝就被『拧断』。但藉著复活，祂被栽于高山上，并且成了极大的香柏树。人『拧断』这嫩枝，但神使祂复活并升天。这样，神将基督栽于高处，成为佳美的香柏树，多民必宿在其下。这不仅是豫言，也是神给沮丧子民的应许。那时大卫的家完全沮丧失望，但以西结豫言，从大卫家必有一嫩枝出来，栽于高山上，这枝要成为极大的香柏树。这对大卫的家，是关于基督的鼓励和应许。虽然大卫的家因著他们的败坏被『拧断』，而变为荒凉低微，但有一天他们要在基督里得著复兴。他们因著联于基督，就要再次变得佳美。对我们而言，在我们属灵的经历上，原则也是一样。我们因著一些过错而被『拧断』，因此成为低微的。但因为神使我们联于基督，与祂成为一，我们就要在祂里面变为尊高的。
23In 17:22-23 the house of David, the royal household, is likened to a cedar tree. First, a branch of the tree, Jehoiachin, was cut off. Later, another branch, Zedekiah, was set up and was also cut off. Eventually, this chapter tells us that on the top of this cedar tree there was one tender twig, one tender branch, which was cropped and planted on the top of the mountain, becoming a high cedar. If we read carefully, we will realize that this tender twig is Christ. Christ, who belongs to the house of David and who was born as a descendant of the house of David, is a tender branch of the cedar of David. As such a tender branch, He was cut off by being crucified. When He was nailed to the cross, He, the tender One, was “cropped.” But by His resurrection He was planted on the mountaintop and eventually became a great cedar tree. Man “cropped” this tender One, but God caused Him to be resurrected and to ascend. In this way God planted Christ in a high place, and Christ became a majestic cedar under which many people will dwell. This was not only a prophecy but also a promise given by God to the discouraged people. At that time the house of David was fully discouraged and disappointed, but Ezekiel predicted that out of the house of David there would be a tender twig set upon the mountaintop and this twig would become a great cedar tree. This was an encouragement and a promise to the house of David concerning Christ. Although the house of David was “cropped” because of their corruption and thus became desolate and lowly, one day they will be revived in Christ. Because they will be joined to Christ, they will become majestic once again. The principle is the same with us in our spiritual experience. Because of certain wrongdoings, we may be “cropped” and thereby become lowly. But because God has caused us to be joined to Christ and to be one with Him, we will become majestic in Him
犹大的权杖
The Scepter of Judah
24二十一章十节是另一处经文，许多读经的人相信这是指著基督说的。这一节很难繙译，最好是这样繙译：『我子的权杖藐视各树。』这话必定是根据创世记四十九章十节，那里说到犹大的权杖。犹大的权杖乃是基督。在以西结的时候，香柏树－大卫的家－被折断并焚烧。但有些人仍然欢乐的说，『我子的权杖藐视各树。』这意思是说，当以西结豫言，告诉百姓说，神要焚烧以色列人，包括属犹大支派的大卫家，但他们有些人欢乐的说，『我们有基督。我们有神儿子的权杖，祂藐视并超越各树。』神的回答乃是问说，神既要来焚烧一切，他们岂可欢乐的说这话么？因此，这一节经文是说到基督，就是犹大的权杖；也就是说，这是指神儿子的能力和权柄。
24Ezekiel 21:10 is another verse which many students of the Word believe refers to Christ. This verse is difficult to translate, but the best rendering is, “The scepter of my son despises all trees.” This word is surely based on Genesis 49:10, which speaks regarding the scepter of Judah. The scepter of Judah is Christ. In Ezekiel’st i me the cedar tree, the house of David, was cut off and burned. Some, however, still made mirth and were joyful, saying, “The scepter of my son despises all trees.” This means that while Ezekiel was prophesying, telling the people that God was about to burn the people of Israel, including the house of David, which belonged to the tribe of Judah, some of them made mirth, saying, “We have Christ. We have the scepter of God’sS on, who despises and surpasses all trees.” God’s reply was to ask a question: Since He was going to burn everything, should they make mirth by saying this? Thus, this verse refers to Christ, the scepter of Judah; that is, it refers to the power and authority of the Son of God.
是那应得以色列国的人
The One Who Has the Right to Inherit the Kingdom of Israel
25二十一章二十七节指明，基督是那应得以色列国的人。那时神倾覆了以色列国，但至终那应得以色列国的要来。这一位就是基督。
25Ezekiel 21:27 indicates that Christ is the One who has the right to inherit the kingdom of Israel. At that time God was overturning the kingdom and the nation of Israel, but eventually the One who has the right to inherit the kingdom of Israel will come. This One is Christ
是以色列家要生出的角
The Horn of the House of Israel
26二十九章二十一节说，『当那日，我必使以色列家的角发生；又必使你以西结在他们中间得以开口；他们就知道我是耶和华。』基督是以色列家发生的角。神要生出以色列家的这角。在以西结的时候，列国征服、欺压以色列人，他们没有办法继续往前。但神应许说，有一天以色列家要生出一角，抵挡列国并胜过地上的权势，使以色列国得蒙拯救。基督要成为拯救他们脱离一切欺压和辖制的角。
26Ezekiel 29:21 says, “In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord.” Christ is the horn of the house of Israel which will bud forth. God will bring forth this horn of the house of Israel. At Ezekiel’st i me other nations had conquered and oppressed the people of Israel, and they had no way to go on. But God promised that one day a horn will spring forth from the house of Israel to be against all the nations and to overcome the authorities on earth so that the nation of Israel may be saved. Christ will become the horn to deliver them from all oppression and bondage
27现在我们能看见，当神审判祂的子民，使他们经历极大的失望时，神豫言基督是他们的盼望和鼓励。他们虽然受神的审判，但他们不必失望，因为他们能得著基督的鼓励，也能因基督得鼓励。这应当是我们今天的经历。当我们在神的审判之下，如果我们向祂忠信，我们就能因基督得鼓励。我们有神的怜悯，我们也有神的基督。我们虽在神的审判之下，但仍有神的怜悯和基督的鼓励。阿利路亚，我们有神的怜悯，我们有神的基督！
27Now we can see that while the judgment of God was upon His people and while they experienced much disappointment, God prophesied that Christ was their hope and encouragement. Although they were under the judgment of God, there was no need for them to be disappointed, for they were able to be encouraged by Christ and with Christ. This should also be our experience today. If while we are under God’s judgment we are faithful to Him, we may be encouraged with Christ. We have God’s mercy, and we have God’s Christ. Yes, we may be under God’s judgment. However, even under God’s judgment there is still the mercy of God and the encouragement of Christ. Hallelujah for God’s mercy and for God’s Christ!
28神审判以色列人最终的结果，乃是使他们转向基督，得著基督，叫基督作他们的一切。他们因著与基督联结，就由卑微升为至高，能有基督的权柄，超过地上的万民，超过地上一切的政权。因著基督，以色列还要复国，还要有基督来作他们的君王。基督在那一天，要成为他们的角，救他们脱离一切的欺压，一切的辖制。所以一切都是基于基督，并在基督里领受的。今天，召会的原则也是一样。神对召会的审判，是要得著一班人归向基督，得著基督。基督成了他们的香柏树，作他们的权能；基督也成了拯救他们的角。
28The final result of God’s judgment upon the Israelites was to cause them to turn to Christ and to gain Christ so that Christ would be everything to them. Because they will be joined to Christ, they will ascend from being lowly to being very high, having Christ as the authority to surpass all the nations and authorities on earth. Because of Christ, the nation of Israel will be restored and Christ will be the King. In that day Christ will become the horn to deliver them from oppression and bondage. Therefore, everything is based on Christ and is received in Christ. The principle is the same with the church today. The result of God’s judgment upon the church is to gain a group of people who return to Christ and gain Christ. Christ becomes their cedar tree to be their authority, and Christ becomes their horn of salvation