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以西结书生命读经 · 第24篇

神的荣耀回到殿里

The Return of God’s Glory to the House
1读经：以西结书43:1-5;44:4;43:6-。圣殿建造完成以后，主的荣耀就归回。以西结在早期的职事里，见过主的荣耀逐步的离开。首先，主的荣耀离开殿，停留在门槛上。（结九3，十4。）从门槛，主的荣耀出到城；从城，主的荣耀出到城东面的橄榄山上；（十一；）从那里主的荣耀升到诸天之上。
1Scripture Reading: Ezek. 43:1-5; 44:4; 43:6-12; 44:5; 43:18-27 12; 44:5; 43:18-27 After the completion of the building of the house, the glory of the Lord returned. In his early ministry Ezekiel had seen the glory of the Lord depart in a series of steps. First, the glory of the Lord left the temple and hesitated upon the threshold (Ezek. 9:3; 10:4). From the threshold it went out to the city. From the city the glory of the Lord went further out to the Mount of Olives on the east side of the city (11:23), and from 23 there the glory of the Lord ascended to the heavens.
2主离开时停在殿的门槛上，这指明祂不喜欢离开。祂不要离开，但祂被迫这样作。祂停留、徘徊在门槛那里，指明祂不愿意离开。但是至终，祂因著百姓的可憎、邪淫和堕落，被迫离开。但现今主的荣耀循著祂离开的同一道路归回。祂从东面离开，现今祂从东面归回。（四三1～3。）荣耀归回，
2When the Lord in His leaving stopped on the threshold of the house, this indicated that He was not happy to leave. He did not want to leave, but He was forced to do so. Indicating His unwillingness to leave, He hesitated and lingered at the threshold. Eventually, He was forced to leave because of the abomination, whoredom, and degradation of the people. But now the glory of the Lord is returning by the same way He left. He departed from the east side, and now He is returning from the east (43:1-3). THE GLORY RETURNING BECAUSE THE BUILDING
因为圣殿建造完成
OF THE TEMPLE WAS COMPLETED
3我们要领会主的荣耀为甚么归回，这是很重要的。主的荣耀归回，因为圣殿建造完成了。这是要紧的点。主何等渴望回到地上！然而，祂要回来，需要一个给祂脚掌安息的地方，需要一个祂能落脚的地方。祂的住处，祂的殿，就是祂在地上能落脚的地方。
3It is important for us to understand why the glory of the Lord came back. The glory of the Lord returned because the building of the temple was completed. This is the crucial point. How much the Lord desires to come back to the earth! Yet, for His coming back He needs a place for the soles of His feet to rest, a place upon which He can set His feet. His habitation, His house, is the place on earth where He can put His feet
4历世纪以来，仇敌狡猾的使基督徒对建造一无所知。基督教教师非常强调得救的事，也强调一点属灵的事，但他们很少强调建造的事。神不是仅仅关切得救或属灵，乃是关切建造。历年来主使我们对建造这一件事有负担。建造一点不差就是召会。倪柝声弟兄从主接受托付，对召会有负担。我非常认识他，我知道他对召会和召会的建造有负担。他领悟为著召会的建造，需要内里的生命，主也给他许多关于内里生命的信息。然而，这些信息释放出来，不是为著使人个人属灵，乃是为著使召会得建造。他一切关于内里生命的信息，都是为著召会的建造。但狡猾的仇敌撒但，利用一些所谓属灵的人，出版了他关于内里生命的信息，用以为著个人的属灵。那些出版倪弟兄所写关于内里生命书籍的人，不很重视他所写关于召会生活的书籍。许多基督教书店卖『正常的基督徒生活』、『坐、行、站』、『这人将来如何』、『歌中之歌』等关于个人属灵生命的书籍，但少有人卖倪弟兄所写关于召会的书籍。他们很少卖『工作的再思』、『荣耀的教会』、和『教会的路』，或者其他倪弟兄所著标题有教会这辞的书籍。在这里我们能看到仇敌的狡猾。
4Throughout the centuries the enemy in his subtlety has kept Christians from knowing anything about the building. Christian teachers emphasize greatly the matter of salvation and to some extent the matter of spirituality, but they rarely emphasize the matter of building. God’s concern is not merely with salvation or with spirituality but with the building. For years the Lord has burdened us with one thing—the building. The building is nothing other than the church. Brother Watchman Nee was fully committed by the Lord with the burden for the church. I knew him very well, and I knew that he was burdened for the church and for the building of the church. He realized that for the building up of the church, there was the need of the inner life, and the Lord gave him many messages on the inner life. However, these messages were not released so that people could be spiritual in an individual way but so that the church could be built up. All of his messages on the inner life were for the building up of the church. But the subtle enemy, Satan, has utilized some so-called spiritual people to publish many of his messages on the inner life to be used for individual spirituality. Those who put out the inner-life books by Brother Nee do not have much regard for his books on the church life. Many Christian bookstores sell The Normal Christian Life; Sit, Walk, Stand; What Shall This Man Do?; The Song of Songs; and so forth— all books on the individual spiritual life—but very few sell Brother Nee’s book son the church. They seldom sell The Normal Christian Church Life, The Glorious Church, Further Talks on the Church Life, or other books by Brother Nee that have the word church in the title. Here we can see the enemy’s subtlety.
5你相信主只在意属灵么？让我向你保证，主不仅仅在意属灵；祂更在意召会的建造。关于这点，我们需要暴露仇敌的狡猾。有人曾说，李常受与倪柝声不同－倪柝声是为著属灵的生命，但李常受太过于为著召会了。倪弟兄写了『教会的路』、『教会的正统』、和『荣耀的教会』等书，指明他不只为著属灵的生命，也非常为著召会。今天主不仅仅关切个人的属灵。即使有许多像但以理那样属灵的人在巴比伦被兴起，主的荣耀也不会到那里去充满他们。主的荣耀不是回到但以理那里；反之，主的荣耀乃是在圣殿重建以后回到殿里。整个建造被量度后，那灵把以西结带到东门，在那里他看见主荣耀的形状归回。『其状如从前我来灭城的时候我所见的异象；那异象如我在迦巴鲁河边所见的异象。』（结四三3，另译。）我第一次读本节，以为『我』字该是『祂』。对我的印象而言，本节该作『祂来灭城的时候』。然而，正确的繙译是『我来灭城的时候』。以西结说他来灭城，似乎很奇特。这就是说，申言者往耶路撒冷去的时候，主也往耶路撒冷去。主在以西结的去里去。以西结在他早期的职事里，看见主的荣耀离开殿和城，但在他晚期的职事里，他看见荣耀回到主的殿里。
5Do you believe that the Lord cares only for spirituality? Let me assure you that the Lord does not care merely for spirituality; He cares for the building up of the church. Regarding this, we need to expose the subtlety of the enemy. Some have said that Witness Lee is different from Watchman Nee—that Watchman Nee is for the spiritual life but Witness Lee is too much for the church. That Brother Nee was not only for the spiritual life but also very much for the church is indicated by his books such as Further Talks on the Church Life, The Orthodoxy of the Church, and The Glorious Church. Today the Lord is not concerned merely for individual spirituality. Even if many spiritual people such as Daniel had been raised up in Babylon, the glory of the Lord would not have gone there to fill them. The Lord’s glory did not return to Daniel; rather, it returned to the temple after it was rebuilt. After the measuring of the whole building, the Spirit brought Ezekiel to the east gate where he saw the appearance of the glory of the Lord returning. “And it was according to the appearance of the vision which I saw, even according to the vision that I saw when I came to destroy the city: and the visions were like the vision that I saw by the river Chebar” (Ezek. 43:3). When I first read this verse, I thought that the word I should be He.To my impression, the verse should read, “When He came to destroy the city.” Nevertheless, the proper translation is, “When I came to destroy the city.” It seems strange that Ezekiel would say that he came to destroy the city. This means that when the prophet went to Jerusalem, the Lord also went to Jerusalem. The Lord went there in Ezekiel’s going there. In his earlier ministry, Ezekiel saw the glory of the Lord leave the temple and the city, but in his later ministry he saw the glory coming back to the house of the Lord.
6我们需要对一个事实有深刻的印象，神的荣耀乃是在圣殿建造完成以后才归回。我们若要神住在召会中，并在召会中彰显祂的荣耀，召会就必须完全。今天召会若是符合以西结书这些章节里所说神圣别建造的一切细节，因而在每一方面被建造起来，神就会荣耀的住在召会中。所以，若要荣耀的神住在召会中，召会就必须被建造，成为神的居所。神要召会在地上建造起来，因为祂渴望在地上得著一个居所。祂这位诸天的神，要住在地上。祂所住的地方，祂的居所，就是召会。神既住在召会中，那些要寻求神并接触祂的人，就必须来到召会。我们研读以西结书的主要负担，是来看神渴望在地上所要得著的居所。我们若得著恩典在召会里被建造，荣耀的神就会住在我们中间。
6We need to be deeply impressed with the fact that the glory of God returned only after the building of the temple was completed. If we want to dwell in the church and manifest His glory in the church, the church must be complete. If the church today corresponds to all the details of the holy building of God covered in these chapters of Ezekiel and thus is built up in every aspect, God will dwell in the church gloriously. Therefore, in order for the glorious God to dwell in the church, the church must be built up to become the dwelling place of God. God wants to have the church built up on earth because He desires to have a dwelling place on earth. He, the God of the heavens, wants to live on the earth. The place where He lives, His dwelling place, is the church. Since God dwells in the church, those who want to seek God and contact Him must come to the church. Our main burden in this study of Ezekiel is to see the dwelling place which God desires to have on earth. If we have the grace to be built up in the church, the God of glory will live among us
荣耀从东归回
THE GLORY RETURNING FROM THE EAST
7二节上半说，『以色列神的荣光从东而来。』荣耀从东归回，就是从日出的方向归回。日出的方向表征荣耀。（民二3。）主从荣耀归回。祂离开朝东之地，就从东回来。以西结四十三章二节又说，『祂的声音如同多水的声音。』主归回不但有荣耀，也有大声音，因为祂的声音如同多水的声音。这指明每当主的荣耀回到召会里，就会有许多声音。主的荣耀离开的时候，我们就该安静。安静指明荣耀离去了，但声音表征荣耀回来了。在行传二章，五旬节那天并不安静。『从天上有响声下来，好像一阵暴风刮过，充满了他们所坐的整个屋子。』（2。）每当召会得复兴的时候，就会有大响声，有许多声音。
7Verse 2a says, “And, behold, the glory of the God of Israel came from the way of the east.” The glory returned from the east, that is, from the direction of the sunrise. The direction of the sunrise signifies glory (Num. 2:3). The Lord came back from the glory. He left toward the east, and He came back from the east. Ezekiel 43:2 also says, “And his voice was like a noise of many waters.” The Lord returned not only with glory but also with a great noise, for His voice was as the noise of many waters. This indicates that whenever the Lord’s glory comes back to the church, there will be a great deal of noise. When the Lord’s glory leaves, we should be quiet. Quietness indicates that the glory is gone, but noise is a sign that glory has returned. In Acts 2, on the day of Pentecost, it was not quiet. “There was a sound out of heaven, as of a rushing violent wind, and it filled the whole house where they were sitting” (v. 2). Whenever the church is revived, there will be a loud sound and a great noise.
8照著以西结四十三章二节：『地就因祂的荣耀发光。』地在光之下，在主荣耀的照耀之下，没有黑暗。在五旬节那天，耶路撒冷城就是在这样的光照耀之下。每当召会有复兴的时候，神的荣耀就得彰显，神的声音就被听见，神的荣耀也照耀出来。然而，若没有神的彰显和神的声音，就有黑暗。
8According to Ezekiel 43:2, “The earth shined with his glory.” The earth was under the light, the shining of the Lord’s glory. There was no darkness. On the day of Pentecost, the city of Jerusalem was under the shining of such a light. Whenever the church has a revival, God’s glory is expressed, the voice of God is heard, and God’s glory shines forth. However, without the manifestation of God and the voice of God, there is darkness.
祂的形状是同样的
HIS APPEARANCE BEING THE SAME
9三节说，主回来时，祂的形状与祂同申言者来灭城的时候是一样的。这安慰的话启示主是何等怜悯。甚至以西结在被掳之中，主的异象也临到那里。主的异象不但临到圣地，也临到被掳之地。在撒迦利亚一章八节，主骑著红马站在洼地番石榴树中间。那时主的百姓是在卑微之地，在洼地，但主骑马站在他们中间，要把他们带出来。这指明祂与被掳的人同在。主仍与祂的百姓同在，但不是以正常的方式。
9Ezekiel 43:3 says that the appearance of the Lord was the same when He returned as when He came with the prophet to destroy the city. This comforting word reveals how merciful the Lord is. Even while Ezekiel was in captivity, the vision of the Lord was there. The vision of the Lord came not only to the holy land but also to the place of captivity. In Zechariah 1:8 the Lord was riding on a red horse among the myrtle trees in the bottom. At that time the Lord’sp eople were in a low place, in the bottom, but the Lord was riding among them to bring them out. This indicates that He was with those in captivity. The Lord was still with His people but not in a normal way
THE EAST GATE BEING OPEN
东门向著主的荣耀敞开
TO THE GLORY OF THE LORD
10以西结四十三章四节说，『耶和华的荣光，从朝东的门照入殿中。』主由东门回来。殿有三个门：一个朝东，一个朝南，另一个朝北。南门和北门是为著百姓的方便，但朝东的门不但是为著百姓的方便，也是为著主的荣耀。在召会生活中，我们需要好几个门，但最重要的门是东门－向著主的荣耀敞开的门。这就是说，在召会生活中，我们需要一个向著主的荣耀敞开的门。我们不但该顾到方便；我们该特别顾到主的荣耀。在召会生活中，我们该有的第一个考虑是主的荣耀。在召会生活中的决定，主要必须是照著主的荣耀。甚至在决定聚会的日子和时间上，我们也该顾到主的荣耀，不该只顾到人的方便。召会必须向著主的荣耀敞开，使祂的荣耀能进入召会里。
10Ezekiel 43:4 says, “The glory of the Lord came into the house by the way of the gate whose prospect is toward the east.” The Lord came back by the east gate. The temple has three gates: one toward the east, one toward the south, and one toward the north. The gates on the south and the north are for the convenience of the people, but the gate toward the east is not only for the convenience of the people but also for the glory of the Lord. In the church life we need several gates, but the most important one is the east gate—the gate that is open to the glory of the Lord. This means that in the church life we need a gate which is open to the glory of the Lord. We should not only care for convenience; we should care especially for the glory of the Lord. In the church life the first consideration we should have is the Lord’s glory. The decisions in the church life must be made primarily according to the Lord’s glory. Even in making decisions concerning the day and time of the meetings, we should care for the Lord’s glory and not simply for people’s convenience. The church must be open to the Lord’s glory so that His glory may come into the church
11主对祂殿的强烈愿望主的荣耀进入殿中，『不料，耶和华的荣光充满了殿。』（5。）至终殿和内殿被耶和华的荣光充满。在这里我们看见主回到地上。因著祂在地上失去了祂的立场，祂就回到诸天之上。主在地上的立场就是祂殿的建造。为著主回到地上，就需要建造起来的召会，作祂在地上的立场。主不仅要回到地上；祂更是要回到召会。
11THE LORD’S STRONG DESIRE FOR HIS HOUSE The glory of the Lord came into the house, and “Behold, the glory of the Lord filled the house” (v. 5). Eventually, the house and the inner temple were filled with the glory of the Lord. Here we see that the Lord has returned to the earth. Because He had lost His standing on earth, He went back to the heavens. The Lord’s standing on earth is the building up of His house. In order for the Lord to come back to the earth, He needs a built up church as His standing on the earth. The Lord will not simply come back to the earth; the Lord will come back to the church.
12以西结看见主的荣耀时，他也看见一人站在他旁边。他看见主的荣耀，也看见主是人。站在他旁边的人说，『人子阿，这是我宝座之地，是我脚掌所踏之地；我要在这里住，在以色列人中，直到永远。』（7。）我宝座之地，这话证明站在以西结旁边的人是主自己。照著文法结构，『我宝座之地，就是我脚掌所踏之地，』似乎不是好的写法。也许因著主的愿望和喜乐是在祂的殿，祂就忽略文法的事。祂的专注完全在祂的殿。主对祂的殿很喜乐，以致祂似乎不在意文法。主回到殿里，就非常喜乐。殿和那地得了恢复，祂再次得著脚掌所踏之地。所以祂说，『人子阿，这是我宝座之地，是我脚掌所踏之地。』这里我们看见主对祂的殿，对祂召会的愿望。主关心召会生活的恢复。祂一直渴望并等候回到召会。这就是我们在聚会中这么喜乐的原因。我们欢喜快乐，因为在我们里面的主欢喜快乐。祂喜乐，因为在召会中得著了祂宝座之地，祂脚掌所踏之地。历世纪以来，主在地上没有脚掌所踏之地。何等喜乐，祂离开地这么久，现今有众地方召会作祂宝座之地，祂脚掌所踏之地！真奇妙，主这全能的神竟说出七节里所记载的话：『这是我宝座之地，是我脚掌所踏之地。』
12At the time Ezekiel saw the glory of the Lord, he also saw a man standing by him. He saw both the glory of the Lord and the Lord as a man. The man who stood by him said, “Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever” (v. 7a). The words the place of my throne prove that the man who stood by Ezekiel was the Lord Himself. According to the grammatical construction, “The place of my throne, and the place of the soles of my feet, where I will dwell,” does not seem to be a good composition. It may be that because His desire and joy were with His house, the Lord neglected the matter of grammar. He was fully occupied with His house. The Lord was so happy with His house that seemingly He did not care about grammar. Upon His return to the temple, the Lord was very happy. The house had been recovered, and once again He had a place for the soles of His feet. Therefore, He said, “Son of man, the place of my throne, and the place of the soles of my feet.” Here we see the Lord’s desire for His house, for the church. The Lord cares for the recovery of the church life. He has been desiring and waiting to come back to the church. This is why we have so much joy in the meetings. We are joyful and happy because the Lord within us is joyful and happy. He is happy because in the church He has a place—a place for His throne, a place for the soles of His feet. For centuries the Lord did not have on earth a place for the soles of His feet. How happy He is that, having been kept away from the earth for so long, He now has the local churches as the place of His throne and the place of the soles of His feet! It is marvelous that the Lord, the almighty God, could utter the word recorded in verse 7: “The place of my throne, and the place of the soles of my feet
13我若是以西结，我可能问：『你既是全能的神，为甚么你在意这么小的地方？为甚么这地方使你这么喜乐？』以西结若问这问题，主可能回答：『我爱地上这特别的地方，因为这是我宝座之地，是我脚掌所踏之地。』
13If I had been Ezekiel, I might have asked, “Since You are the almighty God, why do You care about such a small place? Why does this place make You so happy?” If Ezekiel had asked this question, the Lord might have answered, “I love this particular place on earth because it is the place of My throne and the place of the soles of My feet
14主脚掌所踏之地，就是祂宝座之地。宝座是为著神的行政、管理和国度，也是祂能从那里施行管理的地方。主的脚掌是为著祂在地上的行动。离了殿作祂宝座之地，祂脚掌所踏之地，主就没有祂在地上行政和行动的根据。除非召会被建造，主就没有立场执行祂的行政，并在地上行动。不但如此，召会是主能居住作祂安息和满足的地方。百姓的邪淫和尸首在七节主告诉以西结，百姓以邪淫和尸首得罪祂。你们知道甚么是邪淫？这里主不是为著以色列的举止和行为责备他们，乃是为著他们的邪淫和尸首责备他们。邪淫就是淫乱。无论一个妻子多亲切、美好，她若爱丈夫以外的男人，这就是邪淫。原则上，这是启示录二章里以弗所召会的情形。主说，他们作了许多善工，却失去了起初的爱。（4。）祂说，在祂以外，他们爱了一些别的事物。这就是邪淫。无论一件事多美好、纯洁或圣别，我们若爱那件事过于爱主自己，这就是邪淫。今天很少基督徒只在意主自己。许多人在意其他的事，包括美好、基要、属灵和圣别的事。这就是邪淫。尸首是死的东西。以西结四十三章七节说到『在锡安的高处，葬埋他们君王的尸首』。繙译本节这部分时，在『高处』之前插入『锡安的』一辞，指明这里的高处，可能指锡安山上的高处。照著习惯，君王的身体(尸首)是葬埋在圣殿旁边。这就是为甚么主说，尸首的门槛，挨近祂的门槛，他们坟墓的门框，挨近祂圣殿的门框。（8。）一边是主的圣所；另一边是君王身体的坟墓。因此，这些不是低阶层百姓的尸首，乃是君王，高位之人的尸首。
14The place of the soles of the Lord’s feet is the place of His throne. The throne is for God’s government, administration, and kingdom; it is the place from which He can administrate. The soles of the Lord’s feet are for His move on earth. Apart from the temple as the place of His throne and the place of the soles of His feet, the Lord has no base for His administration and move on the earth. Unless the church is built up, the Lord has no standing to administrate His government and to move on the earth. Furthermore, the church is the place where the Lord can dwell for His rest and satisfaction. THE PEOPLE’S WHOREDOM AND CARCASSES In verse 7b the Lord told Ezekiel that the people had offended Him by their whoredom and by their carcasses. Here the Lord did not rebuke the house of Israel for their behavior and conduct, but for their whoredom and carcasses. Whoredom is fornication. No matter how kind and nice a certain wife may be and no matter how many good things she does, if she loves a man other than her husband, this is whoredom. In principle, this was the situation of the church at Ephesus in Revelation 2. The Lord said that they had done many good works but they had lost the first love (v. 4). He was saying that, besides Himself, they loved some other things. This is whoredom. No matter how good, pure, or holy something may be, if we love that thing more than we love the Lord Himself, this is whoredom. Not many Christians today simply care for the Lord Himself. Instead, many care for other things, including things that are good, fundamental, spiritual, and holy. This is whoredom. Carcasses are dead things. Ezekiel 43:7b speaks of “the carcasses of their kings in their high places.” In interpreting this part of the verse, after high places we may insert of Zion to indicate that these high places here might refer to the high places on Mount Zion. According to custom, the bodies (carcasses) of the kings were buried beside the temple. This is why the Lord says that the threshold of the carcasses was close to His threshold and that the post of their grave was close to His post in the temple (v. 8). On one side was the Lord’s sanctuary; on the other side was the grave of the bodies of the kings. Thus, these were not the carcasses of people from the lower classes but of the kings, people of a high standing.
主吩咐以西结
THE LORD INSTRUCTING EZEKIEL
将神的殿指示百姓
TO SHOW GOD’SHO USE TO THE PEOPLE
15主指出这些可憎之物以后，就吩咐以西结如何教导百姓：『人子阿，你要将这殿指示以色列家，使他们因自己的罪孽惭愧。』（10上。）主没有嘱咐以西结教导神的百姓律法和十诫，像祂嘱咐摩西一样。祂乃是吩咐以西结将神的殿指示百姓。这里主似乎说，『从现在起，不是律法的时代，乃是我殿的时代。单单遵守律法并不彀好。你必须遵守与殿有关的规模、样式、典章、法则、和出入之处。你不该仅仅照著十诫，你也该照著我的殿而行。』照著十节，神要以西结将殿指示以色列家，使百姓因自己的罪孽惭愧。神的殿是榜样，百姓若在这榜样的光中察验自己，就会知道自己的缺点。神的心意是要藉著殿，祂的住处，作规则和榜样，核对以色列人的生活、行为。神百姓的生活必须符合神的殿。将殿指示神的百姓，就暴露他们的罪和缺点，使他们因自己的罪孽惭愧。今天大多数信徒觉得，道德的规律和属灵的原则足以作行为和行动的规则。很少人领悟，我们的行为和行动不但该照著道德规则和属灵原则受察验，也该照著召会，照著神的殿受察验。今天基督教里一般或较低的教训告诉信徒如何行事为人，就是该作甚么，不该作甚么。信徒受教导要遵行许多行为的规则。也有的教训鼓励信徒要属灵。这些教训比关于行为的教训较高，是改进了。但主不是告诉以西结将律法或属灵的原则指示以色列家；主乃是嘱咐以西结将祂的殿指示以色列家。因为殿要作他们的规律，所以主就嘱咐以西结将『殿的规模、样式、出入之处，和一切形状、典章、礼仪、法则，指示他们』。（11。）
15After pointing out these abominations, the Lord told Ezekiel how to instruct the people: “Thou son of man, show the house to the house of Israel, that they may be ashamed of their iniquities” (v. 10a). The Lord did not charge Ezekiel to teach God’sp eople the law and the Ten Commandments as He had charged Moses. Rather, He told Ezekiel to show God’s house to the people. Here the Lord seemed to be saying, “From now on, it is a matter not of the dispensation of the law but of the dispensation of My house. Simply to keep the law is not good enough. You have to keep the form, the fashion, the ordinances, the statutes, the laws, the comings in, and the goings out related to the house. You should behave not merely according to the Ten Commandments but also according to My house.” According to verse 10 God wanted Ezekiel to show the temple to the house of Israel so that the people would be ashamed of their iniquities. The temple of God is a pattern, and if the people would examine themselves in light of this pattern, they would know their shortcomings. It was God’sin tent i on to check the living and conduct of the people of Israel by His house, His habitation, as a rule and pattern. The living of the people of God must match the temple of God. Showing the temple to God’sp eople exposes their sins and shortcomings and causes them to be ashamed of their iniquities. Most believers today feel that moral regulations and spiritual principles are sufficient as rules of behavior and conduct. Few realize that our behavior and conduct should be examined not only according to moral regulations and spiritual principles but also according to the church, the house of God. The common, or lower, teachings in today’s Christianity tell the believers how to be have, that is, what to do and what not to do. The believers are given many rules of conduct. There are also higher teachings which encourage the believers to be spiritual. These teachings are an improvement over the teachings regarding behavior. The Lord did not tell Ezekiel to show the law or spiritual principles to the house of Israel. Rather, the Lord charged Ezekiel to show His house to the house of Israel. Because the house was to be their regulation, the Lord charged Ezekiel to show them “the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof” (v. 11).
16今天我们主要的关切不应当在于循规蹈矩，甚或成为属灵的。我们的关切应当在于符合神的殿，就是在于我们在神的殿中该如何行。主不是吩咐以西结将律法、十诫指示以色列家，也不是吩咐他将属灵的原则指示以色列家。反之，主嘱咐以西结将祂的殿指示以色列家。假定某个年轻人得救了。在他得救以前，他对待父母和妹妹相当差。现今他得救了，他就学习如何尊重他们，在与父亲、母亲、妹妹的关系上，行得正当、正确。然后，他又学习属灵，实行算自己是死的等事。藉此，他在行为上可能有了改善，在某些事上也有些属灵；然而，他却是个全然单独的人。他十分单独，甚至不愿意同别人祷告。这样极其单独的人，对神的殿一无所知。他一点不在意召会。他所作的一切都是为著他自己，他没有一件事是为著召会，身体，基督团体的彰显。这样的人若被殿量度，就要领悟他在许多方面都有缺欠。譬如，领悟他没有窗户，就是赐生命的灵；他需要呼求主耶稣的名而有窗户。他越呼求主的名，他的窗户就越多。这位弟兄也需要用殿门核对自己，与自己比较。这会使他领悟，他有许多门叫他能退出召会的生活。在过召会生活的事上，他也许照他所喜欢的来来去去，今天进来，明天出去。他有许多门，但殿没有许多门。他没有窗户，却有许多门，许多离开召会生活的路。
16Our main concern today should not be with behaving ourselves or even with becoming spiritual. Our concern should be with fitting into God’sho use, that is, with how we conduct ourselves in God’sho use. The Lord did not command Ezekiel to show the law, the Ten Commandments, to the house of Israel; neither did He command him to show the spiritual principles to the house of Israel. On the contrary, the Lord charged Ezekiel to show His house to the house of Israel. Suppose a certain young man gets saved. Before he was saved, he treated his parents and his sister quite poorly. Now that he has been saved, he learns how to treat them with respect and to behave rightly and properly in relation to his father, mother, and sister. Later, he learns to be spiritual and to do things such as reckon himself dead. He is good in conduct and in certain matters he is even spiritual; however, he is altogether independent. He is so independent that he is not willing to pray with others. Such a person, who is extremely independent, does not know anything about God’s house. He does not care at all for the church. Everything he does is for himself individually; nothing is for the church, the Body, Christ’s corporate expression. If this kind of person is measured by the house, he will realize that he is lacking in many ways. For instance, he will realize that he does not have the windows, that is, the life-giving Spirit. He needs to have the windows by calling on the name of the Lord Jesus. The more he calls on the Lord’s name, the more windows he will have. This brother also needs to be checked by and compared with the doors of the house. This may cause him to realize that he has many doors by which he can exit the church life. Concerning the church life, he may come and go as he pleases, coming in one day and going out the next. Although he has many doors, the temple does not have many doors. He does not have windows, but he has many doors, many ways to leave the church life.
17我们都需要由建造、由殿来核对我们的出入。我们若要进入召会生活，就必须经由一个门进来。然后我们需要往里面、往上面前进，越上越高。一旦我们达到第三层的后面，我们就领悟，我们无法逃避，因为我们没有能出去的门。在以西结书里，神用殿量度祂的百姓。例如，在殿里多次用六这数字。正如我们所指出的，这里用于墙、门口、和殿其他部分的六这数字，表征主耶稣的人性。这指明我们需要用建造来核对我们的人性，并接受主耶稣的人性作我们的人性。
17We all need to be checked by the building, the house, in our comings in and goings out. If we would come into the church life, we must come in through one gate. Then we need to progress inward and upward, ascending higher and higher. Once we reach the rear of the third story, we realize that we cannot escape, for there are no gates through which we can go out. In the book of Ezekiel, God measures His people by the temple. For example, in the temple the number six is used many times. As we have pointed out, the number six here, which is used with the wall, the entry, and other parts of the temple, signifies the humanity of the Lord Jesus. This indicates that we need to check our humanity by the building and take the humanity of the Lord Jesus as our humanity.
18另一个例子与殿里所用的木头有关。为著某种目的所用的木头，必须有适当的尺寸。这就是说，木头必须守住牠的地位，并按照这个来尽功用。一块木头若大于或小于规定的尺寸，就不适合建造。我们将这点应用在我们今天召会生活里的经历，需要思想在我们的情形里，我们是否符合神殿的尺寸。假定神要你的量度是三肘。你是符合这尺寸，还是多于或少于三肘？姊妹该站在姊妹的地位上，她若擅自站在弟兄的地位上，就不在她的尺寸里；这不符合建造，也不适合建造。用神的建造来量度的另一个例子，与基路伯和棕树有关。我们若用刻在墙上的基路伯和棕树来量度，就会想到基督荣耀形像的彰显和基督得胜的彰显这些事。你是在召会生活里的人，你有基督的形像么？你彰显基督的荣耀和基督的得胜么？你经历过神的『雕刻』么？你有没有一些见证神雕刻你的创伤或伤痕？我们若这样被殿量度，就会领悟我们仍是『光滑的木头』，没有基路伯和棕树雕刻进来。一个特别重要的点是，在建造里没有单独的木块。每块材料都已被建造。每块都与别人连结，没有一块单独。你如何？你是单独的么？你已被建造到神的建造里么？你的规模和样式符合神的建造么？你也许说你喜欢这个，不喜欢那个，但问题不是你喜欢或不喜欢，乃是你适合不适合建造，有没有建造到召会里。你的行事方式符合召会生活么？
18Another example is related to the wood used in the temple. The wood that was used for a certain purpose had to be of an appropriate measure. This means that the wood had to keep its position and function accordingly. If a piece of wood were either larger or smaller than its prescribed measure, it would not fit properly into the building. In applying this to our experience in the church life today, we need to consider whether in our situation we match the measurements of God’stem ple. Suppose God’s wants you to measure three cubits. Do you match this measure, or are you either more or less than three cubits? A sister should stand on the position of a sister. If she presumes to stand on the position of a brother, she will not be within her measure, and this will not match the building or fit into it. Yet another example of being measured by God’s building involves the cherubim and the palm trees. If we are measured by the cherubim and palm trees carved into the walls, we will consider the matters of the expression of Christ’s glorious image and the expression of Christ’s victory. As one who is in the church life, do you have the image of Christ? Do you express the glory of Christ and the victory of Christ? Have you experienced God’s “carving”? Do you have any wounds or scars which testify that God has been carving you? If we are measured by the temple in this way, we may realize that we are still “smooth wood,” wood that does not have cherubim and palm trees carved into it. A particularly important point is that in the building there are no independent pieces. Every piece of material has been built in. Every piece is related to others, and no piece is independent. What about you? Are you independent? Have you been built into the building? Do your form and fashion fit into the building? You may say that you like this and not that, but the question is not what you like or do not like but whether or not you fit into the building, into the church. Does your way fit in with the church life
19主告诉以西结，从那时起，以色列家要照著神的殿而行。这指明今天我们不该照著某些教训，乃该照著召会而行。召会必须是我们的规律。我们需要受召会的样式，受召会的出入，受召会的典章、律例、和法则所规律。这就是说，我们不该照著摩西的律法，乃该照著以西结书里殿的规模，作神的百姓。
19Ezekiel was told that from that point on the house of Israel was to behave according to God’s house. This indicates that today we should be have ourselves not according to certain teachings but according to the church. The church has to be our regulation. We need to be regulated by the fashion of the church, by the comings in and goings out of the church, by the ordinances, statutes, and laws of the church. This means that we should be God’sp eople not according to the law of Moses but according to the form of the temple in Ezekiel.
20今天主所关切的不是律法，乃是殿。祂所关切的不是属灵，乃是召会。主在意召会，就是祂宝座的地方，祂脚掌所踏之地，祂能居住，作为安息和满足的地方。因为主这么在意召会，祂的殿，我们也该在意召会作祂的殿，并且使自己与殿符合。我们若领悟这点，就不会仅仅在意圣经的教训或内里的生命。我们更不会在意说方言或某种祷告的方式。我们该完全在意召会，并使我们自己符合召会，神的殿。召会生活，或身体生活是真正属灵最大的试验。我们若不能通过召会生活的试验，我们的属灵就不真实。我们需要从以西结书看见，内住基督的要求不是照著律法，乃是照著祂的殿。每个人都必须照著神殿的尺寸被量度并核对。我们不在律法时代之下；我们乃在圣殿时代之下。这是召会时代，不是仅仅属灵的时代。现在是召会生活的时候；我们所是和所能作的若不能符合召会生活，在神看来就算不得甚么，甚至对祂是可憎之物，是一种邪淫。所以，我们需要使自己符合召会，让召会在每一方面来量度我们，核对我们。
20Today the Lord’s concern is not the law—it is the house. His concern is not spirituality—it is the church. The Lord cares for the church, that is, for the place of His throne, for the place of the soles of His feet, for the place where He can dwell for rest and satisfaction. Because the Lord cares so much for the church, His house, we also should care for the church as His house and fashion ourselves according to it. If we realize this, we will not care merely for teachings from the Bible or about the inner life. Likewise, we will not care for speaking in tongues or for a particular way to pray. Instead, we should care absolutely for the church and fashion ourselves according to the church, God’sho use. The church life, or the Body life, is the greatest test of real spirituality. If we cannot pass the test of the church life, our spirituality is not genuine. We need to see from the book of Ezekiel that the requirement of the indwelling Christ is not according to the law but according to His house. Everyone must be measured and checked according to the measurement of God’sho use. We are not under the dispensation of the law; we are under the dispensation of the house. This is the age of the church, not the age merely of being spiritual. Now is the time for the church life. If what we are and what we do cannot fit into the church life, it amounts to nothing in the sight of God and may even be an abomination to Him, a kind of whoredom. Therefore, we need to fashion ourselves according to the church and allow the church to measure us and check us in every aspect
祭坛－神的百姓
THE ALTAR—THE PLACE FOR GOD’SP EOPLE
蒙救赎和奉献之地
TO BE REDEEMED AND CONSECRATED
21在殿之后，我们来到祭坛。四十三章十八至二十七节有祭坛的典章。祭坛是神的百姓蒙救赎和奉献之地。照著这些经文里关于祭坛的记载，百姓需要七日来得洁净。他们在七日之内，每日必须献上赎罪祭同救赎的血。然后在第八日，就是复活之日，他们必须藉著献上燔祭，而奉献自己。（27。）在燔祭之后，他们享受平安祭，作为同主和祂百姓的筵席。这指明在祭坛上洁净、洗净七日之后，主的百姓就蒙祂悦纳，成为祂的满足，而与祂一同坐席。
21After the temple, we come to the altar. In 43:18-27 we have the ordinances of the altar. The altar is the place for God’s people to be redeemed and consecrated. According to the record in these verses on the altar, it takes seven days for the people to be purified. They are required to offer a sin offering with the redeeming blood every day for seven days. Then on the eighth day, the day of resurrection, they have to consecrate themselves by offering a burnt offering (v. 27). Following the burnt offering, they enjoy the peace offering as a feast with the Lord and His people. This indicates that after the purification, the cleansing on the altar for seven days, the Lord’s people are accepted by Him, become a satisfaction to Him, and have a feast with Him.
22今天在召会生活中，我们需要有为著洁净和奉献的祭坛。我们需要将自己献给主作燔祭。这样作的意思就是叫我们绝对为著主。首先我们需要被洗净、炼净、并洁净，然后我们将自己献给主。要保守殿，我们需要有祭坛。要保守召会生活，我们就需要洁净、圣别、并藉著十字架来奉献。洁净需要一段七日的期间。（26。）这指明洁净无法迅速完成；我们要被洗净、洁净，需要一段期间，在这段时间里我们蒙保守脱离一切消极的事物。然后在第八日，在复活里，我们需要将自己献给主，作为绝对为著祂满足的燔祭。此后，从第八日起，我们就能与主一同坐席，在神面前享受基督的丰富。
22In the church life today, we need the altar both for purification and for consecration. We need to offer ourselves to the Lord as a burnt offering. To do this means that we are absolutely for the Lord. First we need to be cleansed, purged, and purified, and then we can consecrate ourselves to the Lord. In order to keep the temple, we need the altar. In order to preserve the church life, we need purification, sanctification, and consecration through the cross. The purification requires a period of seven days (v. 26). This indicates that purification cannot be accomplished quickly; it takes a period of time for us to be cleansed and purified, a time in which we are kept away from all negative things. Then on the eighth day, in resurrection, we need to offer ourselves to the Lord as a burnt offering absolutely for His satisfaction. After this, from the eighth day onward, we can have a feast with the Lord, enjoying the riches of Christ in the presence of God
殿的法则的摘要
A SUMMARY OF THE LAW OF THE HOUSE
23十二节说，『殿的法则，乃是如此：殿在山顶上，四围的全界，要称为至圣；这就是殿的法则。』这里我们看见殿的法则能摘要为两点：殿必须在山顶上，并且必须是至圣的。在山上就是在复活里，在升天的地位上。这指明召会生活必须是高的，在山顶上。召会也必须是圣的，从一切属世的事物分别并圣别出来。殿的法则与神的特性有关。神是高的神，祂也是圣的神。所以，祂要祂的居所也是高的、圣的。在召会生活中的一切，都必须是高的、圣的，能符合殿的法则。
23Verse 12 says, “This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.” Here we see that the law of the house can be summed up in two points: The house must be upon the top of the mountain, and it must be most holy. To be on the mountain is to be in resurrection and in the position of ascension. This indicates that the church life must be high, on the top of the mountain. The church must also be holy, separated and sanctified from anything worldly. The law of the house, the law of the temple, is related to God’s character. God is a God of height, and He is a God who is holy. Therefore, He wants His dwelling place also to be high and holy. Everything in the church life must be both high and holy, able to match the law of the temple
24是高的、圣的，这是关于召会的两大原则。高是召会的地位，圣别是召会的性质。在地位上召会是高的；在性质上召会是圣的。我们不该降低召会，我们也不该使召会凡俗。反之，我们必须一直重视召会的高，并看重召会的圣，知道在地位上，召会是在复活、升天里，在性质上，召会是至圣的。
24Being high and being holy — these are two great principles concerning the church. Height is the position of the church, and sanctification is the nature of the church. In position the church is high; in nature the church is holy. We should not lower the church, and we should not make the church common. Rather, we must always respect the height of the church and regard the holiness of the church, knowing that in position the church is in resurrection and ascension and that in nature the church is most holy.
25你的召会生活是在山顶上么？你的召会生活是圣的么？我们都需要用这两方面殿的法则核对自己。在召会生活里，我们若在复活里，并在升天的地位上，我们若是至圣的，那么我们就能作神的住处。
25Is your church life on the top of the mountain? Is your church life holy? We all need to check ourselves by these two aspects of the law of the house. If in our church life we are in resurrection and in the position of ascension and if we are most holy, then we can be God’s habitation.