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以西结书生命读经 · 第18篇

枯干的骸骨、两根木杖、以及军队

The Dry Bones, the two Sticks, and the Army
1读经：以西结书37:1,5-17,21-28。以西结书分为四大段，每一段包含一个重要的点。第一大段是第一章，讲到神荣耀的异象，启示这位圣别的神在祂的荣耀里。第二大段是从二到三十二章，说到神的审判，对付一切与神的公义、圣别和审判不合的事物。无论是以色列，还是外邦人，凡与神性情不合的，神都要审判。第三大段是从三十三到三十九章，说到神在祂的恢复里，还有剩余的民。当神来审判的时候，还记念祂的恩约，保守一班选民，带他们归回本地。这指明以西结第三大段的主要观念乃是主的恢复。第四大段是从四十到四十八章，说到神来建造蒙爱得著恢复的人，叫他们成为祂的居所。这就是说，末了这一段专专论到神的建造。
1Scripture Reading: Ezek. 37:1, 5-17, 21-28 The book of Ezekiel has four main sections, each of which contains one crucial point. The first section, consisting of chapter one, speaks of the glorious vision of God and reveals the holy God in His glory. The second section, composed of chapters two through thirty-two, speaks of God’s judgment to deal with all things and matters that do not match His righteousness, holiness, and glory. God judges everything among Israel and among the Gentiles that is incompatible with His nature. The third section, which includes chapters thirty- three through thirty-nine, concerns God’s recovery of a remnant of His people. When God comes in to judge, He remembers His covenant of grace, and thus He preserves a group of His elect and brings them back to their own land. This indicates that the main idea in the third section of Ezekiel is the Lord’s recovery. The fourth section, consisting of chapters forty through forty-eight, speaks about God coming to build His beloved recovered people into His dwelling place. This means that the last section is devoted to the matter of God’s building
2以西结书有三章被认为是圣经里的大章，就是一章、三十七章、和四十七章。这几章不光在以西结书里，就是在整本圣经里，也有特别的地位。这几章，每一章都可用一个字来代表：第一章是火，三十七章是气，四十七章是水。没有一章圣经像以西结一章那样说到神是火。约翰四章、七章，和启示录二十二章都说到水，但不像以西结四十七章那样的说法。照样，以西结三十七章说到神的气，也是独特的。这一章启示神的灵如何进到我们里面，叫我们活过来，使我们成为一个团体的身体，形成军队，也建造成为神的居所。惟有在这一章我们才看见被生命之气点活的结果。藉此我们看见，以西结三十七章在圣经里占有特别的地位。以西结三十三至三十七章，描述神从不同的方面恢复祂的子民。三十四章强调主来作牧人，寻找祂迷失的羊，带他们归回本地。在三十六章，我们看见主用生命恢复祂的子民，不仅是外在的，也是内在的，就是给他们一个新心和一个新灵，又将祂的灵放在他们里面。三十七章启示主来复兴祂那死沉、分散的子民，使他们成为一。在此我们看见，神被掳的子民需要在几方面得恢复。因著他们如同羊被驱逐、分散，所以他们需要主作牧人来寻找他们。因著他们里面的光景是不洁的、老旧的，所以他们需要新心和新灵。因著他们成了死沉的枯骨，所以他们需要被点活并联结起来。有名的植物和伊甸园在我们开始来看三十七章以前，我要说一些话，论到有名的植物
2In the book of Ezekiel, there are three chapters which may be considered great chapters in the Bible — chapter one, chapter thirty-seven, and chapter forty- seven. These chapters occupy a special position not only in Ezekiel but in the Bible as a whole. Each of these chapters may be represented by a single word: chapter one — fire; chapter thirty - seven — breath; and chapter forty-seven—water. No chapter speaks of God as fire in the way Ezekiel 1 does. John 4 and 7 and Revelation 22 speak about water, but not in the way that Ezekiel 47 does. Likewise, Ezekiel 37 is unique in the way it speaks of God’s breath. This chapter reveals how God’s Spirit comes into us in order to enliven us that we may become a corporate body, formed into an army, and also built up as God’s dwelling place. Only in this chapter do we see the result of our being enlivened by the breath of life. From this we see that Ezekiel 37 occupies a particular position in the Bible. Chapters thirty-three through thirty-seven of Ezekiel describe God’s recovery of His people from different aspects. Chapter thirty - four emphasizes the Lord’s coming as a Shepherd to seek His lost sheep and to bring them back to their own land. In chapter thirty- six we see that the Lord recovers His people by life not only outwardly but also inwardly, by giving them a new heart and a new spirit and by putting His Spirit within them. Chapter thirty-seven reveals that the Lord comes to revive His dead and scattered people and to make them one. From this we see that God’s captured people needed to be recovered in different aspects. Because they had been driven away and scattered like sheep, they needed the Lord to search for them as their Shepherd. Because their inward condition was unclean and old, they needed a new heart and a new spirit. Because they had become dead, dry bones, they needed to be enlivened and joined together. THE PLANT OF RENOWN AND THE GARDEN OF EDEN Before we begin to consider chapter thirty - seven, I would like to say a word about two matters—the plant
3（三四29） 和伊甸园这两件事。（三六35。）有名的植物就是基
3of renown (34:29) and the garden of Eden (36:35). The plant of renown, a famous plant, is Christ. Christ is not
4督。基督不仅是美地，包含许多树木，其上的果子好作食物；基督也是有名的植物。关于伊甸园这样的辞句，我们需要看见主的恢复至终应当来到一个点，就是要像伊甸园。那时我们在主的恢复中，无论到那里，都是在伊甸园。在地方召会的聚会中，我们常常感觉到自己是在伊甸园里。在伊甸园里，我们有基督这有名的植物。这就是说，在召会生活中，我们天天都特别的享受基督的丰富。
4only the good land, containing many trees whose fruits are good for food; Christ is also a plant of renown. Concerning the expression like the garden of Eden, we need to see that eventually the Lord’s recovery should come to the point where it is like the garden of Eden. Then wherever we may be in the Lord’s recovery, we will be in the garden of Eden. Frequently in the meetings of the local churches we have the sense that we are in the garden of Eden. In the garden of Eden we have Christ as a famous plant, the plant of renown. This means that in the church life we enjoy the riches of Christ in a special way day by day
表明神如何
A CHAPTER SHOWING HOW
更新并重生我们的一章
GOD RENEWS US AND REGENERATES US
5以西结三十四章，主要的是说到主外在的恢复。在这一章里，神来作牧人，搜寻、寻找祂的子民，带他们回到祂的美地。三十六章说到主恢复内在的一面。在祂的恢复里，主不仅在外面带我们回来，更在里面给我们新心和新灵，又将祂的灵放在我们灵里。我们若看见这事，就会领悟主的恢复不仅是外在地位和环境的事，更是内在性质和性情的事。主的恢复是既外在又内里的事。我们在主的恢复里，不只地位和环境改变了，我们的心和灵也得著内里的更新，我们更接受了神的灵；在外面有改变，在里面也有转变。
5Ezekiel 34 mainly covers outward aspects of the Lord’s recovery. In this chapter God comes as the Shepherd to search and seek for His people and to bring them back to His good land. Ezekiel 36 covers the inward aspect of the Lord’s recovery. In His recovery, the Lord not only brings us back outwardly, but He also inwardly gives us a new heart and a new spirit and puts His Spirit into our spirit. If we see this, we will realize that the Lord’s recovery is not merely a matter of outward position and outward circumstances but also a matter of inward nature and disposition. In the Lord’s recovery, which is something both outward and inward, not only are our position, circumstances, and surroundings changed, but we also have the inward renewing of our heart and our spirit, and we receive the Spirit of God. Outwardly there is a change, and inwardly there is a conversion.
6然而，以西结三十六章没有清楚、彻底的告诉我们，我们如何会有这转变，我们如何会得著新心与新灵，并如何会得著神的灵。我们只是一般的知道，主要给我们新心和新灵，又将祂自己的灵放在我们里面。因此，我们需要以西结三十七章，给我们看见神如何更新并重生我们。
6Ezekiel 36, however, does not tell us clearly and thoroughly how we may have a conversion, how we may have a new heart and a new spirit, and how we may obtain God’s Spirit. We are simply told in a general way that the Lord will give us a new heart and a new spirit and put His own Spirit within us. Thus, we need Ezekiel 37 to show us how God renews us and regenerates us.
是枯死的骸骨
BEING DEAD AND DRY BONES
7神来更新、重生我们以前，我们就像枯死的骸骨。我们如果单单有以西结三十六章，就只领悟自己是罪37恶、污秽的，却没有想到自己是死的。以西结三十七章启示，我们不只死了，更成了枯骨。这指明神的救恩不只是为著有罪的人，更是为著死了的人。在神眼中，当我们堕落作罪人或退后的信徒时，我们是死的，是被埋在坟墓里的。我们在各种罪恶事物和属世娱乐的『坟墓』里。我们得救以前或得复兴以前，都在某种的坟墓里。我们犯罪、死亡、被埋葬且枯干。我们没有血，没有肉，没有筋，没有皮─只有枯骨。这是一幅图画，表明我们从前是甚么，我们从前在那里。
7Before God came in to renew us and regenerate us, we were like dead and dry bones. If we had only Ezekiel 36, we would realize that we were sinful and filthy, but we would not think that we were dead. Ezekiel reveals that we were not only dead but that we were also dry bones. This indicates that God’ss alvation is not only for those who are sinful but also for those who are dead. In the sight of God, when we were fallen, either as a sinner or as a backslidden believer, we were dead and buried in a grave. We were in the “grave” of various sinful things and worldly entertainments. Before we were saved or before we were revived we were all buried in some kind of grave. We were sinful, dead, buried, and dried up. We had no blood, no flesh, no sinew, no skin — just dry bones. This is a picture showing what we were and where we were.
是离散的
BEING SCATTERED
8因著我们是枯死的，所以我们也是离散的。照以西结三十七章看，没有一根骨头联于另一根，所有的骨头都是脱节离散的，彼此没有合一。无论我们是未得救的罪人或退后的信徒，我们的光景就是这样。今天许多基督徒被埋在公会、分裂、独立团体、和各种运动的坟墓里。我们许多人能作见证，从前我们都在这样的坟墓里，是枯死、离散的，没有联于任何人。神的子民从坟墓里出来三十七章十一至十三节说，『主对我说，人子阿，这骸骨就是以色列全家；他们说，我们的骨头枯干了，我们的指望失去了，我们灭绝净尽了。所以你要申言，（另译，）对他们说，主耶和华如此说，我的民哪，我必开你们的坟墓，使你们从坟墓中出来，领你们进入以色列地。我的民哪，我开你们的坟墓，使你们从坟墓中出来，你们就知道我是耶和华。』不仅不信的罪人需要从坟墓里释放出来，甚至许多弟兄姊妹也需要得复兴，得释放脱离他们的死沉和坟墓。有些圣徒败落荒凉了，如今被捆绑在他们的坟墓里。我不知道你们被甚么所杀，或被拘禁在那一种坟墓里。但我盼望神的风吹在你身上，神的光照进你里面，神的生命在你里面作工，拆开你的坟墓，使你从这坟墓里出来，而得著复兴。
8Because we were dead and dry, we were also scattered. According to Ezekiel 37 not one piece of bone was joined to another piece. All the bones were disjointed and scattered, having no oneness. Whether we were an unsaved sinner or a backslidden believer, this was our situation. Today many Christians are buried in the graves of denominations, divisions, independent groups, and different movements. All denominations, sects, groups, and movements are graves. Many of us can testify that formerly we were in such graves, dead, dry, scattered, disjointed, and not connected to anyone. GOD’SP EOPLE COMING UP OUT OF THEIR GRAVES Ezekiel 37:11-13 says, “Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves.” Not only unbelieving sinners need to be delivered from their graves, but even many brothers and sisters need to be revived and delivered from death and from their graves. Some saints have become fallen and desolate and now are bound in their graves. I do not know by what you were slain or in what kind of grave you are being held. But I hope that God’s wind will blow upon you, that God’slight will shine into you, and that God’s life will work within you to tear open your grave and cause you to come up out of this grave and to be revived.
9圣经启示，主是死人的救主。主耶稣在约翰五章二十五节说，『时候将到，如今就是了，死人要听见神儿子的声音，听见的人就要活了。』在以西结三十七章，神不是对病人说话，乃是对死人说话。我们若看见自己是死的，需要主来点活我们，我们就有福了。神在这一章里的话不是使病人痊愈，不是把坏人转变成好人；神在这里的话是要使死人成为活人。我盼望许多人在主面前谦卑自己，祷告说，『主，我承认我不只病了，不只是有罪的，我承认我是死的。我的心和灵都死了。主，我完全枯死了；我就像一堆枯死的骸骨。哦主，我需要你的生命进到我里面。我需要你把生命的气吹到我里面，好使我活过来。』
9The Bible reveals that the Lord is the Savior of the dead. In John 5:25 the Lord Jesus says, “An hour is coming, and it is now, when the dead will hear the voice of the Son of God, and those who hear will live.” In Ezekiel 37 God is speaking not to the sick but to the dead. It is a blessing to realize that we are dead and that we need the Lord to enliven us. God’sword in this chapter is not to make a sick person well and not to turn an evil person into a good person; God’sword here is to cause a dead person to become a living person. I hope that many will humble themselves before the Lord and pray, “Lord, I confess that I am not only sick and sinful—I admit that I am dead. My heart and my spirit are dead. Lord, I am completely dead and dry. I am like a pile of dead, dry bones. O Lord, I need Your life to come into me. I need You to breathe the breath of life into me so that I may live
藉著申言来恢复
RECOVERY THROUGH PROPHESYING
10赞美主，祂没有把我们留在自己的光景里，却进到我们里面来拯救我们！然而，主不是直接来作我们的牧人，照以西结三十七章，祂乃是藉著有人申言祂的话而进来。许多基督徒对申言有一种错误的领会，以为申言只是豫言。但以西结三十七章几乎没有甚么豫言；反之，这里的申言乃是一种宣告或说出一些话。这指明这一章里的申言，主要的意思不是豫言，乃是讲说，作某种的宣告。主吩咐以西结申言，祂的意思是要以西结讲说一些话。主告诉以西结，当他申言时，祂会差出气息和风来。当以西结说话时，神就将那灵赐给祂的子民。在此我们能清楚看见，申言的主要意义不是豫言，乃是为主说话。
10Praise the Lord that He did not leave us in our situation but came in to rescue us! However, the Lord did not come in directly to be our Shepherd, but, in keeping with Ezekiel 37, He came in through the prophesying of His word. Many Christians have a mistaken understanding of prophesying, thinking that to prophesy is only to predict. But there is hardly any prediction in Ezekiel 37. Instead, the prophesying here is a matter of declaring something or speaking something forth. This indicates that prophesying in this chapter does not mainly mean to predict but to tell forth, to make some kind of declaration. When the Lord told Ezekiel to prophesy, He meant that Ezekiel should speak forth. The Lord told Ezekiel that when he prophesied, He would send the breath and the wind. When Ezekiel spoke forth, God gave people the Spirit. From this we can see clearly that the main meaning of prophesying is not to predict but to speak forth something for the Lord.
11还有的基督徒以为申言就是教导。但无论人对枯骨有多少的教导，枯骨仍是枯骨。人可以教导枯骨说，牠们需要风、气息和灵，但枯骨不会有任何改变。在这一章里，以西结没有向枯骨豫言甚么，也没有教导牠们；反之，当以西结申言，为神说话时，神就随著他。当以西结申言时，神就吹在枯骨身上，差来风、气息和灵。
11Other Christians think that to prophesy is to teach. But no matter how much one may teach dry bones, they remain dry bones. One may teach dry bones about the need for wind, breath, and the Spirit, but nothing happens to these bones. In this chapter Ezekiel neither predicted something to the dry bones nor taught them. On the contrary, when Ezekiel prophesied, he spoke something for God, and God followed him. As Ezekiel was prophesying, God was blowing upon the dry bones, sending the wind, the breath, and the Spirit
风、气息和灵
the wind, the breath, and the Spirit
12以西结三十七章里有三件事与申言有关：风、气息和灵。在中文这是三个不同的字，但在希伯来文里只有一个字，ruach，路阿克。九节说到风和气息，原文里是同一个字。十四节说到灵，这也是路阿克这字的繙译。译者很难决定在这几节里路阿克该繙作甚么。如何繙译乃是基于上下文，也根据译者的领会。我们若将这事应用到属灵的经历上，可以说当神吹在我们身上时，那就是风；当我们呼吸这风时，那就是气；当气进到我们里面时，那就是灵。首先是风，然后是气，再后是灵。当以西结申言时，神就吹风，百姓接受气，这气就成为灵，就是赐生命的灵。（林前十五45下。）
12In Ezekiel 37 three things are related to the prophesying: the wind, breath, and Spirit. In English these are three different words, but in Hebrew they are only one word, ruach. Verse 9 uses the word wind and the word breath, but in the Hebrew text both are the same word, ruach. In verse 14 there is the Spirit, but this also is a translation of ruach. It is difficult for translators to decide how to translate ruach in these verses. The translation is based both upon the context and upon the understanding of the translator. If we apply this matter to our spiritual experience, we may say that when God blows upon us, that is the wind; when we breathe the wind, it is the breath; and when the breath comes into us, it is the Spirit. First comes the wind and then the breath and then the Spirit. When Ezekiel prophesied, God blew the wind, the people received the breath, and the breath became the Spirit, the life-giving Spirit (1 Cor. 15:45b
响声与地震
A NOISE AND A SHAKING
137在以西结三十七章，以西结申言了两次，在七节，然后在十节。七节说，『于是我遵命申言；正申言的时候，不料，有响声，有地震；骨与骨互相联络。』（另译。）这里我们看见，当以西结申言时，有响声和地震。有时别人抱怨我们的聚会太吵。我的回答是，如果所有的人都是枯骨，就会非常安静；没有响声或任何声音，只有安静。在以西结三十七章，平原上的骸骨非常安静，动也不动。但是当以西结来申言时，就有响声和地震，使枯骨联络在一起。我无法解释为甚么这事会发生。然而，我们确实知道，当我们在聚会中来在一起，发出欢呼的声音，（诗九五1，）我们就真实的是一。
13In this chapter Ezekiel prophesied twice, in verse and again in verse 10. Verse 7 says, “So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.” Here we see that when Ezekiel prophesied there was a noise and a shaking. Sometimes others complain that our meetings are too noisy. My answer is that if all were dry bones, everything would be quiet. There would be neither noise nor voice, only quietness. All the bones in the valley in Ezekiel 37 were quiet and motionless. But when Ezekiel came and prophesied, there was a noise and a shaking, and all the bones came together. I cannot explain why this happened. We do know, however, that when we come together in the meetings and make a joyful noise (Psa. 95:1), we are truly one.
14假如我们都来聚会，却安安静静的坐在那里，我相信三十分钟后我们就会彼此批评，最后我们会失去一。但是当我们向主耶稣欢呼、赞美，呼求祂的名，这会叫我们合而为一。你可能觉得太吵闹，但我们越这样欢呼，我们就越是一。我们藉著呼求主的名并赞美祂，而从自己出来，这使我们成为一。
14Suppose we all came into the meeting and sat quietly for thirty minutes. Soon we would become critical of one another, and eventually we would lose our oneness. But when we shout joyfully to the Lord Jesus, praising Him and calling on His name, we are one. It may not sound nice to you, but the more we make noise in this way, the more we are one. If we get out of ourselves by calling on the Lord and praising Him, we will be one
气息进来
THE BREATH COMING IN
15以西结三十七章八节说，『我观看，见骸骨上有筋，也长了肉，又有皮遮蔽其上；只是还没有气息。』响声、地震、以及骨头联络之后，有很特别的事发生。骸骨上长了筋、肉和皮，遮蔽骸骨，使骸骨的外表好看多了。这些从前只是枯骨；如今各部分集合起来，联络结合，却是没有生命的身体。身体还没有生命，因为没有气息。八节的描述可应用在我们的经历上。枯骨必须先联络在一起，然后气息才会进到他们里面。我们若没有聚在一起，就不会有神的气息。我们不该等到有神的气，然后才来在一起。反之，我们该先来在一起，有『响声』和『地震』，然后神的气就会吹在我们身上。九至十节继续说，『主对我说，人子阿，你要申言，向风申言，说，主耶和华如此说，气息阿，要从四方而来，吹在这些被杀的人身上，使他们活了。于是我遵命申言，气息就进入骸骨，骸骨便活了，并且站起来，成为极大的军队。』（另译。）当以西结再次申言时，神就差气息进入死的身体里，他们就站起来，成为『极大的军队』，为神争战。
15Ezekiel 37:8 says, “And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them.” After the noise, the shaking, and the coming together of the bones, something very particular happened. Sinews, flesh, and skin came upon the bones, covering the bones and causing their appearance to be much improved. Formerly they were only dry bones; now they were a lifeless body with the parts gathered up, joined, and connected. The body was lifeless because it had no breath. The description in verse 8 is applicable to our experience. The dry bones must first come together, and then the breath will come into them. If we do not gather together, we will not have the breath of God. We should not wait until we have the breath of God and then come together. Rather, we should first come together, with “a noise” and “a shaking,” and then the breath of God will be breathed upon us. Verses 9 and 10 continue, “Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army.” When Ezekiel prophesied again, God sent the breath to enter into the dead bodies, and then they stood up upon their feet and became an “exceeding great army” to fight the battle for God
两根枯杖接连为一
TWO DRY STICKS BEING JOINED
16在十六至十七节，主对以西结说，『人子阿，你要取一根木杖，在其上写，为犹大和他的同伴以色列人；又取一根木杖，在其上写，为约瑟，就是为以法莲，又为他的同伴以色列全家。你要使这两根木杖接连为一，在你手中成为一根。』以西结首先对付了枯骨，然后又对付枯杖。杖是木造的，却没有生命，且是枯干的。这两根枯死的杖象征以色列的两国─南方国（犹大）和北方国（以色列或以法莲）。这两国从来不能合一，在主眼中，他们完全死了、枯干了。主有办法使这两根枯杖成为一，祂的路乃是生命的路；就是使枯杖活过来，然后把牠们放在一起，使牠们在一起生长。这很像接枝，就是把两根枝子接在一起，至终枝子就长在一起。事实上，这里所说的，就是这样。两根杖就像两根枝子。从前牠们没有生命，但后来被点活了；被点活了以后，如今就能长在一起，成为一了。
16In verses 16 and 17 the Lord said to Ezekiel, “Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: and join them one to another into one stick; and they shall become one in thine hand.” First, Ezekiel dealt with the dry bones and then with the dry sticks. A stick is something wooden, but it is lifeless and dry. These two dead sticks symbolize the two kingdoms of Israel, the southern kingdom (Judah) and the northern kingdom (Israel, or Ephraim). These two kingdoms could never be one, and in the eyes of the Lord they were thoroughly dead and dried up. The Lord has a way to make these dead sticks one, and His way is the way of life. His way is to make the sticks alive and then to put them together so that they may grow together. This is very similar to grafting, in which two branches are joined and eventually grow together. This actually is what is mentioned here. The two sticks are like two branches. Formerly they had no life, but then they were made alive. Having been enlivened, they are now able to grow together and become one.
17骸骨是为著形成军队，而杖是为著建造神的家。杖曾是分开的，但如今成为一，成了神的居所。所以，这里我们看见为神争战的军队，也看见神的家作神的居所。
17Whereas the bones are for forming the army, the sticks are for the building of the house of God. The sticks had been divided, but now they are one and are the dwelling place of God. Therefore, here we have both the army fighting the battle for God and the house of God as His dwelling place
生命的路
the way of life
18今天基督徒对于身体、召会和神的家都谈论得很多，但大多数没有看见实际得著身体、召会和神的家的路。以西结三十七章清楚启示，惟一的路就是生命的路。两根枯杖能长在一起，不是靠恩赐或教训，乃是靠生命。主没有吩咐以西结运用某种恩赐或去教导。主乃是吩咐以西结为神申言、发言或说话。当以西结为神向死人宣告话语时，神就吹风在死人身上，他们就得著气息。当气息进到他们里面，气息对他们就成为生命。然后藉著生命的路，两根枯杖就能长在一起。我们不能藉著恩赐或教训成为一，乃是藉著生命。哦，我们都需要吹风！然后我们需要接受气息，气息在我们里面就成为赐生命的灵。这样，我们就能在生命里长大。
18Christians today talk much about the Body, the church, and the house of God, but most do not see the practical way to have the Body, the church, and the house of God. Ezekiel 37 clearly reveals that the only way, the unique way, is the way of life. Two dry sticks can grow together not by gifts or teachings but by life. The Lord did not tell Ezekiel to exercise certain gifts or to teach. The Lord charged Ezekiel to prophesy, to utter, or speak forth, some words for God. As Ezekiel declared something to the dead ones for God, He blew upon them and they received breath. When the breath came into them, it became life to them. Then by the way of life the two dry sticks could grow together. We can become one not by gifts or teachings but by life. Oh, we all need the blowing of the wind! Then we need to receive the breath, and the breath will become in us the life - giving Spirit. Then we will be able to grow in life.
19生命是奇妙的，生命能解决许多难处。我们物质的身体能胜过许多问题，就是因为这身体是活的。这说明一个事实，我们在召会生活中所需要的是生命，不是恩赐或教导。藉著生命，死的枝子就能被点活，并长到彼此里面。然后这两根枝子就会合一，这合一乃是出于生命里的长大。我们若注意恩赐或教导，我们就会分裂。我们都需要更好、更高的事物，这更好、更高的事物就是生命。首先有风吹，接著有气息，然后是赐生命的灵。这使枯骨成为活的，并且成为一。最后骸骨成为一支军队，为神争战。照样，枯杖成为活的，并且长在一起。牠们藉著在生命里的长大而成为一，就不再分裂。多年来在洛杉矶召会这里，我们所注意的不是恩赐或教训，乃是生命。我们若注意恩赐和教训，就会一再分裂。但因著我们顾到主生命的路，所以我们是一。
19Life is wonderful. It takes care of so many problems. Our physical body can overcome many problems simply because it is living. This is an illustration of the fact that what we need in the church life is life, not gifts or teachings. By life the dead branches can be enlivened and grow into each other. Then these branches will have the oneness that issues out of the growth in life. If we pay attention to gifts or teachings, we will be divided. We all need something better, something higher, and this better and higher thing is life. First comes the blowing of the wind, which is followed by the breath and by the life-giving Spirit. This causes the dry bones to become alive and to become one. Finally, the bones become an army fighting the battle for the Lord. Likewise, the dry sticks become alive and grow together. By the growth in life they are one and no longer have any divisions. Throughout the years, here in the church in Los Angeles we have paid our attention not to gifts or to teachings but to life. If we had paid attention to gifts and teachings, we would have been divided again and again. But because we care for the Lord’sway of life, we are one
藉著生命而合一
ONENESS BY LIFE
20为著在祂恢复里的合一，我们赞美主。虽然我们来自不同背景，但我们仍是一。我们是一，不是藉著恩赐或教导，乃是藉著生命。在我们中间有许多人从前曾是传道人、牧师、宣教士、或圣经教师，但如今他们在生命里乃是一。因著我们有生命，且在生命里，所以我们是一。如今我们是争战的军队，也是主的居所。当圣徒为著召会生活的扩展而移民时，他们乃是争战的军队。我们若没有一，就无法有正确的移民。在移民时，圣徒来自全美国不同地方，却在某个城里成为一。他们不是在教训或恩赐里来在一起而成为一，乃是在生命里成为一。因著我们在生命里成为一，我们就是军队，也是主的居所。军队是由枯骨被点活而形成的；居所是由枯杖被点活、接连而成的。如今没有一个是枯干的。军队的每一部分，居所的每一部分，都满了生命，且活在一里。这就是主的恢复。
20We praise the Lord for the oneness in His recovery. Although we come from many different backgrounds, we are one. We are one not by gifts or teachings but by life. Among us we have many former ministers, pastors, missionaries, and Bible teachers, but all of these are now one in life. Because we have life and are in life, we are one. Now we are an army fighting the battle and we are a dwelling place for the Lord. When the saints migrate for the spreading of the church life, they are an army fighting the battle. We cannot have proper migrations if we do not have oneness. It is very good that in the migrations saints come from different parts of the country to be one in a particular city. They come together to be one not in teachings or gifts but in life. Because we are one in life, we are both the army and the dwelling place of the Lord. The army is formed with dry bones which have been made alive, and the dwelling place with dry sticks which have been enlivened and joined together. Now no one is dry. Every part of the army and of the dwelling place is full of life and is living in oneness. This is the Lord’s recovery.
进一步的审判
FURTHER JUDGMENT
21三十七章以后有两章进一步说到审判。这两章指明我们若在一里与主一同往前，成为军队并成为主在地上的居所，祂就会对付我们一切的仇敌。
21Following chapter thirty-seven there are two further chapters which speak of further judgment. These chapters indicate that if we go on with the Lord in oneness as an army and as a dwelling place for the Lord on earth, He will take care of all our enemies
22我们不该以为我们既是军队，就不会有仇敌。我们也不该以为我们既成为一，作主的居所，我们就不用争战。仍然会有仇敌，但主要对付他。三十五章有里面的仇敌，三十八章和三十九章有外面的仇敌。我们必须审判以东，就是旧人，那是我们里面的仇敌；但主还要对付外面的仇敌。我们可以有把握的说，只要我们是一，主就会为我们争战，对付我们的仇敌，也是祂的仇敌。赞美主，我们在召会生活中，就能平安稳妥。我们对付里面的仇敌时，主就会对付外面的仇敌，这样就建造起很强的召会生活，成为『极大的军队』和主在地上的圣所。惟有当神把所有的仇敌都审判了，祂的子民才能安居无惧。当祂的子民在这样平安的光景中，主居所的建造就会完成，主就在祂的子民中间得著安息之所。
22We should not think that since we are an army we will have no enemies. Neither should we think that since we are one as the Lord’s dwelling place, we will have no battles. There is still an enemy, but the Lord will deal with him. In chapter thirty-five there is Edom, the enemy within, and in chapters thirty-eight and thirty- nine there is the enemy outside. We have to judge Edom, the old man, the enemy within us, but the Lord will take care of the enemies which are outside. We may have the assurance that as long as we are one, the Lord will fight the battle for us. He will deal with our enemy, who is also His enemy. Praise the Lord that we can be in the church life in peace and safety. As we deal with the inward enemy, the Lord will deal with the outward enemy, and a strong church life will be built up to be “an exceeding great army” and the Lord’s sanctuary on earth. Only when God has judged all the enemies can His people dwell peacefully without fear. When His people are in such a peaceful condition, the building up of the Lord’s dwelling place will be completed, and the Lord will have a place of rest among His people