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以西结书生命读经 · 第25篇

祭司和祭物

The Priests And The Offerings
1读经：以西结书44:9-30;45:13-25;。在前一篇信息里，我们看见神关切祂的殿，祂的渴望是向著祂的殿。所以我们的工作、行为和为人，都必须与殿的规模、样式、典章和法则符合。（结四三10～12。）这意思是说，我们所作的每一件事，都必须与召会，就是神的殿相符合。量度的标准既不是好行为，也不是个人的属灵；量度的标准乃是召会。我们的一切所是所为，都必须被神的殿（召会）来量度、试验。
1Scripture Reading: Ezek. 44:9-30; 45:13-25; 46:1-7, 13-15 46:1-7, 13-15 In the last message we saw that God cares for His house and that His desire is toward His house. Therefore, our work, behavior, and person must be according to the form, the pattern, the statutes, and the laws of the house (43:10-12). This means that everything we do needs to be according to the church, which is God’sho use. The standard of measurement is neither good behavior nor personal spirituality; the standard of measurement is the church. All that we are and do must be measured, tested, by God’sho use, the church.
2在本篇信息中，我们要来看两个主要的点：第一，彀资格在主的殿中事奉的人，以及这样的人如何能事奉主；第二，献给主的祭物。然而，我们首先要说到一个特别要关闭的门。
2In this message we will cover two major points: first, the kind of person who is qualified to serve in the house of the Lord and how such a person can serve the Lord; second, the offerings made to the Lord. First, however, we need to say a word about a particular gate which was to be shut
圣所朝东的外门
THE OUTER GATE OF THE SANCTUARY
3是关闭的四十四章一至三节说，『他又带我回到圣地朝东的外门；那门关闭了。耶和华对我说，这门必须关闭，不可敞开，谁也不可由其中进入；因为耶和华以色列的神已经由其中进入，所以必须关闭。至于王，他必按王的位分，坐在其内，在耶和华面前吃饼；他必由这门的廊而入，也必由此而出。』东门是一个特别的门，因为神曾从这门进入圣殿。（四三1，4。）这门必须关闭，惟有王能由这门进入，并坐在其内，在耶和华面前吃饼。这里的王是要来千年国的王；这王必定就是基督。关于东门的话，指明基督与神有同等的地位，因为神从这门进入之后，惟一能进这门的人乃是基督。惟有基督可从神经过之处出入。这启示神和基督在祂的子民中，有特殊圣别的地位。
3WHICH LOOKED TOWARD THE EAST BEING SHUT Ezekiel 44:1-3 says, “Then he brought me back the way of the gate of the outward sanctuary which looketh toward the east; and it was shut. Then said the Lord unto me; This gate shall be shut, it shall not be opened, and no man shall enter in by it; because the Lord the God of Israel hath entered in by it, therefore it shall be shut. It is for the prince; the prince, he shall sit in it to eat bread before the Lord; he shall enter by the way of the porch of that gate, and shall go out by the way of the same.” The east gate was special because God had entered into the temple through this gate (43:1, 4). This gate was to be shut, and only “the prince” could enter in by it and sit in it to eat bread before the Lord. The prince here is the king in the coming millennial kingdom, and surely this prince is Christ. This word about the east gate indicates that Christ and God have an equal position, for after God had entered in by this gate, the only other person who can do so is Christ. Only Christ can enter in and go out by the gate through which God has passed. This reveals that God and Christ have a special, holy portion among God’sp eople
祭司
THE PRIESTS
受割礼
Being Circumcised
4我们若要在殿中，就是在召会里事奉主，就必须受割礼。（四四9。）未受割礼的人，没有资格在神的殿中事奉。割礼豫表藉著十字架对付肉体、天然的人和旧人。今天对我们这些在基督里的信徒而言，割礼不是外面的事，乃是十字架在里面对肉体、天然的人和旧人的对付。我们的肉体、天然的人和旧人若没有受十字架的对付，我们就不彀资格在召会生活中事奉。反而，主要把我们看作外人。外人乃是未受割礼的人，他们的肉体、天然的人和旧人未曾受过十字架的对付。我们可以是真信徒，但我们若不凭十字架对付我们的肉体、天然的人和旧人，主就要把我们看为外人，是没有资格在召会生活中事奉的人。我们必须把这事带到主面前，求问祂关于我们肉体、天然的人和旧人的事。这些事必须藉著十字架的工作受对付。惟有到那时，我们才是受割礼的，才有资格在召会生活中事奉主。
4If we would serve the Lord in His house, the church, we need to be circumcised (44:9). Uncircumcised persons are not qualified to serve in God’sho use. Circumcision typifies dealing with the flesh, the natural man, and the old man by the cross. To us as believers in Christ, circumcision today is not something outward but an inward dealing by the cross with the flesh, the natural man, and the old man. If our flesh, natural man, and old man have not been dealt with by the cross, we are not qualified to serve in the church life. Rather, we are considered by the Lord to be a stranger. A stranger is an uncircumcised person, someone whose flesh, natural man, and old man have not been dealt with by the cross. We may be real believers, but if we have not dealt with our flesh, natural man, and old man by the cross, the Lord regards us as strangers, those who are not qualified to serve in the church life. We need to bring this matter to the Lord and ask Him about our flesh, natural man, and old man. These things must be dealt with through the working of the cross. Only then will we be circumcised and qualified to serve the Lord in the church life.
像撒督的子孙一样
Being like the Sons of Zadok
5当大体的子民走迷时，有些受割礼的人也走迷了。（四四10。）这些人虽然受了割礼，但他们跟随那些走迷的人，走迷离开神去随从偶像。因为这些受割礼的人走迷了，可以说他们只有一半资格来事奉主。一面说，他们有资格，因为他们受了割礼；另一面说，他们没有资格，因为他们走迷离开神去随从偶像。他们受割礼使他们有资格，但他们走迷了，就使他们失去资格。主要如何对待他们？主对他们的态度如何？主说这样的人可以在殿中事奉，但他们不可亲近主，也不可挨近圣物。（11～14。）他们可以在殿中供职，帮助人献祭物，但他们不可亲近主并事奉祂。今天在召会生活中有些圣徒也是只有一半的资格。就一面的意义说，他们受了割礼，但就另一面的意义说，他们与大体的人一同走迷了。跟从大体的人是可怕的。请看今天的光景：大多数基督徒都走迷离开了神，去随从偶像，在召会中有些圣徒也随同大体的人走迷离开主。因著大体的基督徒走迷了，他们失去了直接事奉主的资格和地位。他们仍然可以有一部分召会的事奉，但那只是对主间接的事奉。
5When the majority of the people went astray, some of the circumcised ones also went astray (4 4:1 0). Although these ones were circumcised, they went astray from God to idols by following those who went astray. Because these circumcised ones went astray, we may say that they were only half qualified to serve the Lord. On the one hand, they were qualified because they were circumcised; on the other hand, they were not qualified because they had gone astray from God to idols. Their circumcision qualified them, but their going astray disqualified them. What should the Lord do with them, and what was His attitude toward them? The Lord said that such persons could serve in the house, but they could not come near to the Lord or to the holy things (vv. 11-14). They could minister in the temple by helping the people to present their offerings, but they could not come near to the Lord and serve Him. Some of the saints in the church life today are also half qualified. In a sense they are circumcised, but in another sense they have gone astray with the majority of the people. To follow the majority is awful. Consider today’s situation: Most Christians have gone astray from the Lord to idols, and some of the saints in the church have followed the majority in going astray from the Lord. Because the majority of Christians have gone astray, they have lost their qualification and position to serve the Lord in a direct way. They may still have a part of the church service, but it is an indirect service to the Lord.
6我们都必须像撒督的子孙一样，他们是受割礼并完全向主忠信的人。他们从未走迷，跟随大体的子民。他们受了割礼，向著主一直是诚实忠信的。（15～16。）所以他们能直接的事奉主。主说他们能亲近祂，并事奉祂。他们不受限于仅仅侍候神的子民；他们能事奉主自己。我盼望我们没有一人只有一半的资格。我盼望我们众人都是完全彀资格的，就是受了割礼、诚实、不走迷、绝不跟随大体的人。
6We all need to be like the sons of Zadok, who were circumcised and absolutely faithful to the Lord. They never went astray, following the majority of the people. They were circumcised and they were always honest and faithful to the Lord (vv. 15-16). Therefore, they could serve the Lord in a direct way. The Lord said that they could come near to Him and serve Him directly. They were not limited merely to serve the people; they could serve the Lord Himself. I hope that none of us is only half qualified. I hope that all of us will be fully qualified: circumcised, honest, never going astray, and never following the majority
献上脂油与血
Offering the Fat and the Blood
7现在我们要来看，受割礼、忠信、有资格的人，如何事奉主。第一，他们藉著献上祭物的脂油与血而事奉。（15。）祭物最宝贵的部分是脂油，表征主耶稣宝贵的身位。脂油豫表基督身位的宝贵，而血表征基督救赎的工作。简单的说，脂油表征基督的身位，血表征基督的工作。当我们事奉神时，我们必须将基督宝贵的身位和基督救赎的工作献给祂。
7At this juncture we need to consider how the circumcised, faithful, and qualified ones serve the Lord. First, they serve by offering the fat and the blood of the offerings (v. 15). The most precious part of the offerings is the fat, which typifies the precious person of the Lord Jesus. Whereas the fat typifies the preciousness of the person of Christ, the blood signifies the redemptive work of Christ. In brief, the fat signifies the person of Christ and the blood signifies the work of Christ. In our service to God, we must present to Him the precious person of Christ and the redemptive work of Christ
不可穿羊毛衣服
Not Wearing Any Woolen Garment
8祭司进前来向主供职的时候，不可穿羊毛衣服。（17。）当他们在主面前事奉祂时，他们必须穿细麻衣。在圣经里，细麻表征纯净、洁净并美好的行为和生活。细麻衣表征在赐生命的灵里凭基督的生命而有的日常生活和为人。
8When the priests came in to minister to the Lord, they were not allowed to wear any woolen garment (v. 17). Instead, while they were in the Lord’s presence serving Him, they had to wear linen garments. In the Bible linen signifies a behavior, a living, that is pure, clean, and fine. Linen garments signify a daily living and walk in the life-giving Spirit by the life of Christ
9祭司不可穿羊毛衣服，因为羊毛衣服会使祭司发热出汗。根据创世记三章十九节，汗是人受了神咒诅的记号。因为堕落的人是在神的咒诅之下，所以人必须劳苦流汗。人在咒诅之下缺少神的祝福，必须运用自己的能力和力量，以致流汗。我们在事奉主的时候，不必用我们自己的力量。当我们用自己的力量挣扎努力时，就证明我们不是在主的祝福之下，乃是在主的咒诅之下。
9The priests were not allowed to wear woolen garments because woolen garments would make the priests too warm and cause them to sweat. According to Genesis 3:19 sweat is a sign of being under God’s curse. Because fallen man is under God’s curse, he must labor and sweat. Under the curse man, lacking God’s blessing, must exercise his energy and strength, which cause sweating. In the Lord’s service there is no need for us to use our own strength. When we use our own strength to endeavor and struggle, this proves that we are not under the Lord’s blessing but rather are under the Lord’s curse.
10在主的恢复里，我们在召会事奉中必须避免，甚至逃避，任何一种自己的能力、自己的挣扎、和自己的努力。我们不该推动任何事。若是一件事是出于主的，主必定会厚厚祝福这件事，使这件事作成。我们不必推动、竭力、挣扎、尽力想要作成任何事。我们不该作甚么，而使自己『流汗』。在召会的事奉里，我们都必须在赐生命的灵里，凭著基督的生命，而不运用我们天然的能力推动任何事。相反的，我们往往需要退一点，容让别人。这样作就是让主来作，把我们所关心的事摆在主身上，由祂来负责任。这样，我们就能对主说，『主，这个负担若是出于你的，我就要退出让你进来。主阿，求你拿起这负担。这会印证我的负担，使我知道这确实是出于你的。』但愿我们看见，在我们事奉主的事上，我们不必与人挣扎或争竞。脱下供职的衣服，
10In the church service in the Lord’s recovery, we need to avoid and even escape from any kind of self- energy, self-struggle, and self-endeavor. We should not push anything. If a certain matter is of the Lord, the Lord will surely grant His abundant blessing upon it and work that matter out. There is no need for us to push, endeavor, struggle, and expend our energy to work out anything. We should not do anything that causes us to “sweat.” In the church service we all need to be in the life-giving Spirit by the life of Christ and not exercise our natural strength to push anything. On the contrary, often we may need to back off a little and give in to others. To do this is to give in to the Lord and to place on Him the responsibility for the matter that concerns us. Then we will be able to say, “Lord, if this burden is of You, I will stay back and ask You to come in. I ask You, Lord, to take up this burden. This will confirm my burden so that I may know that it is truly of You.” May we realize that there is no need for us to strive or contend with others in our service to the Lord. Putting Off the Garments Wherein They Minister
放在圣屋里
and Laying Them in the Holy Chambers
11以西结四十四章十九节说，『他们出到外院的民那里，当脱下供职的衣服，放在圣屋内，穿上别的衣服。』在这里我们看见，祭司出到外院的民那里时，必须脱下供职的衣服，放在圣屋内，然后穿上别的衣服。这指明祭司不可把圣俗混在一起，而要维持圣俗的分别。今天我们若站在祭司的地位上，就必须维持这种分别。神不许可混杂；祂要我们分别出来归祂。
11Ezekiel 44:19 says, “When they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they ministered, and lay them in the holy chambers, and they shall put on other garments.” Here we see that when the priests go forth into the outer court to the people, they must put off their garments wherein they ministered and lay them in the holy chambers and then put on other garments. This indicates that the priests are not allowed to mix what is holy with what is profane but maintain a separation between the holy and the profane. If we today would stand in the position of a priest, we must maintain this kind of separation. God does not allow mixture; He requires us to be separated unto Him
头发剪短
Their Hair Being Cut Short
12关于进前来事奉主的祭司，还有另一件事，就是他们的头发。他们『不可剃头，也不可容发绺长长，只可剪发』。（20。）这一节说，祭司不可剃头，把头发剃光，也不可留长发。他们只可剪发，就是把头发剪短。
12Another matter concerning the priests who came near to serve the Lord is their hair. “Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads” (v. 20). This verse says that the priests should neither shave their head, cutting off all their hair, nor should they let their hair grow long. Rather, they should poll their hair, which means to cut it short.
13林前十一章五节指明，把头发剪光、剃掉，乃是表征不服主作头的权柄。我们事奉主时，不可反叛祂的权柄。我们必须服从主作头的权柄。为此，我们头上需要有头发，表征我们对主作头权柄的服从。另一面，林前十一章告诉我们，留长发指明荣耀自己，显耀自己。（15。）我们甚至可以用另一个辞：享受自己。在圣经里，长发表征美丽和荣耀。男人若留长发，就指明他要保留自己的荣耀和自己的尊荣，他要满足自己的喜悦和自己的享受。他乃是享受他的长发。这些关于头发的点，都可应用于召会生活。假如一位弟兄有一种态度，不肯居于任何人之下；他是独立的，宣告他与基督身体里任何一个肢体都是同等的。他甚至引用主在马太二十三章八节的话，来为自己的态度辩护。他有这样的态度，在属灵上来说，就是剃光了头发，不服主23:8作头的权柄。不错，马太二十三章八节的确说，我们都是弟兄，但彼前五章五节说，年幼的要服从年长的，并且我们众人也当彼此服从。在召会生活中，我们需要合式的服从。因此，我们不可剃头。现在我们要看见，就属灵一面说，在召会生活中留长发，表征自己的荣耀，就是渴想、寻求要作带头的。在召会生活中有一个难处是缺少服从，另一个难处是想要得地位、作带头的。在召会中寻求地位，就是寻求自己的荣耀和自己的尊荣。有些人想要作长老，或作带头的。这种的寻求不是荣耀，乃是羞耻。寻求作头或任何一种自己的荣耀，乃是羞耻的。这会在属灵上杀死我们，使我们失去资格，不能正确的事奉主。我们若要有资格事奉主，就不可剃头，意思是说，应当有合式的服从；我们也不可留长发，意思是说，不可寻求自己的荣耀、自己的尊荣、地位，也不可想要作头。
13First Corinthians 11:5 indicates that to cut off, or shave off, all our hair signifies rebellion against the Lord’s he ad ship. In serving the Lord we must not be rebellious against His authority. Rather, we must submit to the Lord’s he ad ship. For this, we need some amount of hair upon our head, signifying our submission to the Lord’she ad ship. On the other hand, 1 Corinthians 11 tells us that to have long hair indicates self-glory and self-dignity (v. 15). We may even use another term—self-enjoyment. In the Bible long hair signifies beauty and glory. If a man keeps his hair long, this indicates that he is keeping his self-glory and self- dignity and that he is fulfilling his self-pleasure and self-enjoyment. He simply enjoys his long hair. These points concerning hair are applicable to the church life. Suppose a brother has the attitude that there is no need for him to be under anyone; he is independent and claims that he is equal to every other member in the Body. He may even quote the Lord’sword in Matthew 23:8 in defense of his attitude. For him to have such an attitude indicates that, spiritually speaking, he has shaved off all his hair and thus does not submit to the Lord’she ad ship. Yes, Matthew does say that we all are brothers, but 1 Peter 5:5 says that the younger should submit to the elder and that we all should submit to one another. In the church life we need the proper submission. Hence, we should not shave our head. Now we need to see that, spiritually speaking, to have long hair in the church life, signifying self - glory, is to desire and seek to be a leader. One problem in the church life is the lack of submission, and another is the desire for position and leadership. To seek a position in the church is to seek self - glory and self - dignity. Some are seeking to be an elder or to be a leader. This kind of seeking is not a glory; it is a shame. It is a shame to seek after leadership or any kind of self- glory. This kills us spiritually and disqualifies us from serving the Lord properly. If we want to be qualified to serve the Lord, we should not shave our head, meaning that we should have a proper submission, and we should not let our hair grow long, meaning that we should not seek self-glory, self-dignity, position, and leadership.
14缺少服从和寻求地位，都对召会造成破坏。凡在召会生活中寻求作头的，都失去资格，在召会生活上了了。我感谢主，许多弟兄从主接受了恩典，无意寻求作头。然而，有些弟兄不仅想作长老，还想在长老中间带头。这就是留长头发，也就是寻求自己的荣耀。
14Both the lack of submission and the seeking after a position damage the church. Whoever is seeking leadership in the church life is disqualified and finished with the church life. I thank the Lord that many brothers have received grace from the Lord and have no desire to seek leadership. However, some brothers desire not only to be an elder but to be the leading one among the elders. This is to let one’s hair grow long, that is, to seek self-glory
15就属灵一面说，我们的头发必须留得长短合式。我们需要剪发，剪得长短合式。一面，我们服从主的权柄。另一面，我们不寻求作头。我们不该寻求作头，而要简单的将生命供应给人，并且凭主的恩典扶持召会生活。我们该为著召会尽一切所能，而不寻求地位或要作领头的。这样的态度是多么的好！
15Spiritually speaking, we need to keep a moderate cut of hair. We need to poll our hair, that is, to have a moderate cut. On the one hand, we submit to the Lord’s authority. On the other hand, we do not seek to be a leader. Instead of seeking to be a leader, we should simply minister life to others and support the church life by His grace. We should do everything we can for the church without seeking to have a position or to be a leader. Such an attitude is marvelous
不可喝酒
Not Drinking Wine
16『祭司进内院的时候，都不可喝酒。』（结四四21。）这里告诉我们，在内院直接服事主的祭司，都不可喝酒。酒表征属世、物质的享乐和快乐。凡直接事奉主的人，应当与属世享乐的『酒』无分无关。
16Neither shall any priest drink wine, when they enter into the inner court” (Ezek. 44:21). Here we are told that the priests who minister directly to the Lord in the inner court were not permitted to drink wine. Wine signifies worldly, physical pleasure and joy. Those who serve the Lord in a direct way should have nothing to do with the “wine” of worldly pleasures
不可娶寡妇和被休的妇人为妻
Not Taking for Their Wives a Widow or One Who Has Been Put Away
17二十二节说，『不可娶寡妇和被休的妇人为妻；只可娶以色列后裔中的处女，或是祭司遗留的寡妇。』这表征我们在与别人的接触和关系上，必须单纯，不能复杂。我们若不单纯的与人接触，就必沾染不单纯的成分。
17Verse 22 says, “Neither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before.” This signifies that in our contact and relationships with others, we need to be pure and uncomplicated. However, if we contact others in a way that is not pure, we will be defiled with an impure element
教导神的子民圣俗的分别
Teaching God’sP eople the Difference between the Holy and the Profane
18二十三节继续说，『他们要使我的民知道圣俗的分别，又使他们分辨洁净的和不洁净的。』祭司必须能教导神的子民，甚么是圣的，甚么是俗的，甚么是洁净的，甚么是不洁净的。一个亲近神作祭司的人，必须能分别这些事，也能教导别人分辨。
18Verse 23 continues, “They shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.” A priest must be able to teach God’sp eople what is holy and what is profane and what is clean and what is unclean. One who draws near to God as a priest must be able to discern these things and also be able to teach others to discern
在神前站立判断
Standing before God to Judge in Controversy
19二十四节上半说，『有争讼的事，他们应当站立判断；要按我的典章判断。』一旦有了争讼的事，有关的人要到祭司跟前来。祭司就要下判断，但不是照著自己的意见，乃是按著神的典章。我们若是一个敬畏神、亲近神的人，当人叫我们解决一件争执的事，我们必须求问主，看祂在这事上怎么说，然后我们就按著神的旨意判断。这意思是说，在帮助人解决难处时，我们必须存敬畏的心侍立主前，摸主的感觉，然后照著这感觉来判断。
19Verse 24a says, “In controversy they shall stand in judgment; and they shall judge it according to my judgments.” When there was a controversy, the parties involved would appear before the priest. The priest would then render a judgment, not according to his own opinion but according to God’s judgments. If, as those who fear God and approach Him, we are asked to settle a controversy, we need to ask God what He would say about this matter and then we should judge according to God’s will. This means that in helping to solve difficult matters, we need to stand before the Lord with a fearing heart. Then we need to touch the Lord’s feeling and judge accordingly.
在神一切的节期，守神的律法和条例
Keeping God’s Laws and Statutes in God’s Feasts
20『在我一切的节期必守我的律法、条例。』（24中。）一切的节期，或『聚集』，都是与神救恩中恩典的故事有关。因此，我们若要作祭司事奉神，就必须记住神救恩中恩典的故事，包括基督的钉十字架、复活和升天、以及圣灵的浇灌。
20They shall keep my laws and my statutes in all mine assemblies” (v. 24b). All the feasts, or “assemblies,” are related to the gracious story of God’ss alvation. Thus, if we would serve God as priests, we need to remember the gracious story of God’ss alvation, including His crucifixion, resurrection, and ascension and the outpouring of the Holy Spirit
以神的安息日为圣日
Hallowing God’s Sabbaths
21『也必以我的安息日为圣日。』（24下。）安息日指明神把一切都作完了，所以神安息了。守安息日，或以安息日为圣日，意思就是接受神一切所作的，而在神所成功的一切事上安息。我们不是想要在神已作成的之外再作甚么，乃是简单的享受神所成功的，以神所成功的为满足，为安息。这意思就是说，我们不靠自己所作的，只靠神所成功的。
21And they shall hallow my sabbaths” (v. 24c). The Sabbath indicates that God has done everything; therefore, God rests. To keep, or hallow, the Sabbath means that we accept all that God has done and take rest in all that God has accomplished. Instead of trying to do something in addition to what God has done, we should simply enjoy what God has done and take what He has accomplished as our satisfaction and rest. This means that we depend not on what we do but on what God has done
不可挨近死尸沾染自己
Not Being Defiled by Dead Persons
22在主面前直接事奉主的祭司，不可被死尸沾染。（25。）这意思是说，我们不可接触那些在属灵上死了的人。我们不可接触任何的『尸首』。就属灵一面说，许多基督徒是死的，甚至到了腐臭的地步。你若接触他们，听他们说话，他们会使你发死，若不是完全死了，也是部分的发死。他们没有积极的话可说，只会对你说消极的话，批评长老、同工、或不同的圣徒。接触这样死了的人，会使我们也发死，并且变得消极。因此，当我们知道自己是在这种人面前时，我们该避免接触他。不然，我们会被他的死所沾染。
22A priest who would serve the Lord directly in His presence cannot be defiled with any dead person (v. 25). This means that we should not contact those who are spiritually dead. We should not touch any “carcasses.” Spiritually speaking, many Christians are dead, even to the point of stinking. If you contact them and listen to them, they will cause you to become dead, partially if not wholly. Having nothing positive to say, they will speak only negative things to you, perhaps criticizing the elders, the co-workers, or various saints. Contact with such dead persons can cause us to become dead and negative. Thus, when we realize that we are in the presence of this kind of person, we should avoid contact with him. Otherwise, we will be defiled by his death
23被死沾染，比被犯罪的事沾染更严重。我们若被犯罪的事沾染，我们还可以认罪，接受基督宝血的应用，而立即得著洁净。（约壹一9，7。）然而，我们若被死沾染，就需要过一段时间，才能在这沾染的事上得著洁净、洗净。（参民十九11。）
23To be defiled by death is more serious than to be defiled by something sinful. If we are defiled by something sinful, we can confess, receive the application of the blood of Christ, and immediately be cleansed (1 John 1:9, 7). However, if we are defiled by death, it will take a period of time before we can be cleansed and purified from this defilement (cf. Num. 19:11).
24我们有些人曾有这样的经历。我们与一个在属灵上死了的信徒相处短时间之后，就发现自己有一段时间，或许数日之久，不能祷告，也不能在聚会中尽功用。这应当警告我们，不可花时间与死尸在一起。要远离他们！不要以为你能帮助他们。反而他们的死要散布给你。凡在属灵上死了的人，在属世或消极的事上可能非常活泼；但他们对召会的事却是死的。就著召会生活而论，他们乃是死的。我们若要直接的事奉主，就必须远离死人，保守自己不被死所沾染。
24Some of us have had this kind of experience. After spending even a short time with a believer who was spiritually dead and negative, we found that we could not pray or function in the meetings for a period of time, perhaps several days. This should warn us about spending time with dead persons. Stay away from them! Do not think that you can help them. Instead, their death will spread to you. Those who are spiritually dead may be very alive with respect to worldly things or negative things, but with respect to the church they are dead. As far as the church life is concerned they are dead. If we want to serve the Lord in a direct way, we must stay away from dead persons and thereby keep ourselves from the defilement of death
献上赎罪祭
Offering the Sin Offering
25『当他进内院，进圣所，在圣所中事奉的日子，要为自己献赎罪祭。』（结四四27。）每当我们来亲近神，即使不觉得有任何不洁，我们仍需献上赎罪祭。我们每一次来亲近神，都得应用主的救赎，接受祂宝血的洁净。
25In the day that he goeth into the sanctuary, unto the inner court, to minister in the sanctuary, he shall offer his sin offering” (Ezek. 44:27). Whenever we approach God, we need to offer the sin offering, even if we are not conscious of any uncleanness. Every time we draw near to God, we need to apply the Lord’s redemption and receive the cleansing of His precious blood
惟独以神为产业
Having Only God as Their Possession
26『我是他们的产业；不可在以色列中给他们基业；我是他们的基业。』（28下。）这启示祭司在神以外没有产业。他们的产业乃是神自己，他们享受神作他们的供应。所有事奉神的人，都是以神作他们的基业，作他们的产业。这指明我们这些今日的祭司，不要盼望在物质上、财物上富足。我们反而要看见，我们所事奉的神是我们的产业，我们的基业。
26I am their inheritance: and ye shall give them no possession in Israel; I am their possession” (v. 28b). This reveals that the priests have no possession besides God. Their possession is God Himself, and they enjoy God as their supply. All these serving ones have only God Himself as their inheritance, their possession. This indicates that as today’s priests we should not expect to be rich in physical, material possessions. Instead, we need to realize that our God, whom we serve, is our possession, our inheritance
享受基督的丰富
Enjoying the Riches of Christ
27最后，众祭司都得享受基督的丰富。一切的举祭、初熟的果子、百姓所献上好的出产，都属于事奉者。（29～30。）这指明，基督的丰富要作他们的享受。他们有神作他们的产业，他们有基督一切丰富的各方面作他们的享受。但愿我们都这样的事奉主。
27Finally, all the priests enjoyed the riches of Christ. All the heave offerings, all the firstfruits, and all the top produce of the people of the Lord belonged to these serving ones (vv. 29-30). This indicates that the riches of Christ were for their enjoyment. They had God as their possession, and they had Christ in all His rich aspects as their enjoyment. May we all serve the Lord in this way.
祭物需要在对基督的经历上是丰富的
THE OFFERINGS Requiring Richness in the Experience of Christ
28祭司的责任是向神献祭。关于这一点，以西结书的记载似乎很特别。摩西告诉神的百姓，要在十只羊羔中取一献上，但以西结告诉他们，每二百只羊中，要献一只羊羔。（四五15。）这指明我们对基督若没有大量的享受，就没有资格献上甚么。少于二百只羊是不彀的。我们要彀资格献上一只羊羔，就必须先养二百只羊。这意思是说，我们对基督的享受必须丰富，使我们彀资格有东西献上。关于麦子和大麦，原则也是一样。四十五章十三节说，『你们当献的供物，乃是这样；一贺梅珥麦子，要献伊法六分之一；一贺梅珥大麦，要献伊法六分之一。』一贺梅珥是十伊法，而供物必须是伊法六分之一。因此，所献上的乃是六十分之一。这与摩西所要求的十分之一不同。凡有麦子少于一贺梅珥的，就不彀资格献上。一个人有一贺梅珥麦子，就彀资格献给神六十分之一。一个人要献上麦子为供物，就必须有丰富的麦子。以西结的要求与摩西的要求不同，以西结的要求使我们非得丰富不可。献上油也需要有丰厚的供应。四十五章十四节说，『你们献所分定的油，按油的罢特，一柯珥油，要献罢特十分之一。』一柯珥油有十罢特；百姓要献一罢特十分之一。献一罢特十分之一，就是一柯珥的百分之一。一个人必须有基督丰富的出产，才能献油给主。凡不丰足的，就不彀资格献上甚么。献麦子和大麦，乃是六十分之一；献油乃是百分之一；献羊羔，乃是二百分之一。
28The responsibility of the priest was to present the offerings to God. Concerning this, the record in Ezekiel may seem to be peculiar. Moses told the people of the Lord to offer to God one lamb out of ten, but Ezekiel told them to offer one out of two hundred (45:15). This indicates that if we do not produce large quantities of the enjoyment of Christ, we are not qualified to offer anything. Anything less than two hundred lambs was not adequate. If we would be qualified to offer one lamb, we must first raise up two hundred lambs. This means that our richness in the experience of Christ qualifies us to offer something. The principle is the same with the wheat and the barley. Ezekiel 45:13 says, “This is the oblation that ye shall offer; the sixth part of an ephah of a homer of wheat, and ye shall give the sixth part of an ephah of a homer of barley.” One homer equals ten ephahs, and the offering must be one-sixth of an ephah. Thus, one was required to offer one part out of sixty. This is different from Moses’ requirement, which was one part out of ten. Those who had less than an homer of wheat were not qualified to offer anything. If one had an homer of wheat, he was qualified to offer one-sixtieth to God. In order to present an offering of wheat, one had to be rich in wheat. In contrast to Moses’ requirement, Ezekiel’s requirement forces us to be rich. The offering of oil also required an abundant supply. Ezekiel 45:14 says, “Concerning the ordinance of oil, the bath of oil, ye shall offer the tenth part of a bath out of the cor, which is a homer of ten baths; for ten baths are a homer.” One homer equals ten baths, and the people were told to offer one tenth of a bath. To offer one tenth of a bath of an homer is to offer one percent. One must be rich in the produce of Christ to offer an offering of oil to the Lord. Those who were not rich were not qualified to offer anything. The offering of the wheat and the barley was to be one-sixtieth; of the oil, one-hundredth; and of the lambs, one two-hundredth
三类举祭
Three Categories of Heave Offerings
29在摩西的著作中，有许多种举祭，但以西结只题到三类举祭：麦子和大麦、油和羊羔。举祭是要举起来的，这表征升天的基督，最高的基督。我们要事奉神，就需要把基督『举起』，也就是说，把升天的基督，最高的基督献给神。
29In the writings of Moses there are many kinds of heave offerings, but Ezekiel mentions only three categories for the heave offering: wheat and barley, oil, and lambs. The heave offering was heaved up into the air which signifies the ascended Christ, the highest Christ. In our service to God, we need to “heave” Christ, that is, offer the ascended Christ, the highest Christ, to God.
30我们曾在『包罗万有的基督』一书中12:24指出，麦子表征基督成为肉体为我们而死。在约翰十二章二十四节，主耶稣将祂自己比作一粒麦子，落在地里死了。从祂成为肉体到钉十字架，祂乃是麦子。大麦表征在复活里的基督，因为在巴勒斯坦，大麦是最早收割的。因此，大麦表征复活的初熟果子。主耶稣用大麦作的饼𫗪饱五千人，这是很有意义的。（约六9～。）麦子和大麦饼表征基督从祂成为肉体，一直到祂复活的这段时间。我们都知道，羔羊表征救赎的基督，油表征圣灵。这些乃是举祭的主要方面，是我们在事奉中需要献上的。这一切都与基督有关，因为基督就是麦子、大麦、羔羊和油。
30In The All - inclusive Christ we point out that wheat signifies Christ incarnated to die for us. In John the Lord Jesus likened Himself to a grain of wheat falling into the ground to die. From His incarnation to His crucifixion, He was wheat. Barley signifies the Christ in resurrection, because in Palestine barley is the first grain to be harvested. Thus, barley signifies the firstfruits of resurrection. It is significant that the Lord Jesus fed the five thousand with loaves made of barley (John 6:9). Wheat and barley signify Christ from the time of His incarnation all the way to His 10 resurrection. As we know, the lamb signifies the redeeming Christ, and the oil signifies the Holy Spirit. These are the main aspects of the heave offering which we need to offer in our service. All these are related to Christ, for Christ is the wheat, the barley, the lamb, and the oil.
何时献祭每年的祭物
When to Offer The Yearly Offering
31根据以西结书的记载，有每年的祭物、每月的祭物、每周的祭物、和每日的祭物。每年的祭物是在当年的正月初一日献的，按原则是表征我们每年都当有新的开始。（四五18～19。）每一年我们需要新的洁净，好得著清理。每年的祭物不仅是在一年的第一日献上，也是在一年的第七日献上。（20。）这指明百姓有一段恩惠的时期。有些人在一年的第一日还没有豫备好，他们的光景还没有完全清理、洁净；所以主在第七日再给他们另一次机会。如果他们错过第一日，他们在第七日还有另一次机会。
31According to Ezekiel’s record there were the yearly offering, the monthly offering, the weekly offering, and the daily offering. The yearly offering was offered on the first day of the year, signifying that, in principle, every year we should have a new beginning (45:18- 19). Every year we need a fresh cleansing and clearing up. The yearly offering was offered not only on the first day of the year but also on the seventh day of the year (v. 20). This indicates a period of graciousness for the people. Some were not ready on the first day of the year to fully clear up their situations and to be cleansed, so the Lord gave them another opportunity on the seventh day. If they missed the first day, they had another opportunity on the seventh day
32按原则，在每年开始时，我们需要在对主的事奉上有更新。在每年的开头，我们需要在事奉上有新的开始。
32In principle, at the beginning of every year, we need to have a renewal in our service for the Lord. At the beginning of every year, we need a new beginning in our service
每月的祭物
the monthly offering
33在月朔的时候，又有每月的祭物。每当月朔，都要献祭。（四六6。）月朔也指明新的开始。我们不仅需要年年有新的开始，也需要月月有新的开始。
33There was also the monthly offering at the time of the new moon. Whenever there was a new moon, an offering had to be made (46:6). The new moon also indicates a new beginning. We need a new beginning not only yearly but also monthly.
每周的祭物
the weekly offering
34此外，还有每周的祭物。每周要献的一个祭，是在安息日。（4。）安息日的意思不仅是说，我们有一个新的转，也是说我们享受主的工作。守安息日，意思就是我们停止自己的工作，而享受主所成功的。守安息日指明，我们不信靠自己的工作，而完全信靠并享受主的工作。我们应当能向宇宙宣告：『我们的工作已经止息，我们正在享受主的工作。』这就是安息日的原则。
34In addition, there was to be a weekly offering. An offering was to be made every week on the Sabbath (v. 4). The Sabbath means not only that we have a new turn but also that we are enjoying the Lord’s work. To keep the Sabbath means that we stop our work and enjoy what the Lord has done. Keeping the Sabbath indicates that we are not trusting in our work but are fully trusting and enjoying the Lord’s work. We need to be able to declare to the universe, “Our work has ceased and we are enjoying the Lord’s work.” This is the principle of the Sabbath
每日的祭物
the daily offering
35还有每日的祭物。（13。）以西结书所说到每日的祭物，与摩西所要求每日的祭物不同。摩西说，日常所献的燔祭，要在早晨和晚上献；但在以西结书中没有晚上献的祭。我相信这乃是指明，在祭司的事奉里，是没有晚上的；他们一直在早晨的新鲜里。在以西结书中的光景，已经进步到一个程度，没有晚上，只有早晨；没有日落，只有日出。
35There was also a daily offering (v. 13). The daily offering in Ezekiel is different from the daily offering required by Moses. Moses said that the continual daily burnt offering had to be both in the morning and in the evening, but in Ezekiel there is no offering in the evening. I believe that this indicates that in the service of the priests there is no evening; they are continually in the freshness of the morning. The situation in Ezekiel has improved to the point that there was no evening, only morning. There was no sunset, only sunrise
在节期当献的祭物
The Offerings at the Appointed Feasts
36除了每年、每月、每周和每日的祭物之外，还有在节期时当献的祭物，就是在逾越节、除酵节、和住棚节当献的祭物。（四五21，25。）为著这些祭物和节期，赞美主！现在我们知道，我们该是那一种的祭司，好来事奉主，并知道我们该献甚么给主。
36In addition to the yearly, monthly, weekly, and daily offerings, there were also the offerings at the appointed feasts—at the Feast of the Passover, Feast of the Unleavened Bread, and the Feast of Tabernacles (45:21, 25). Praise the Lord for the offerings and the feasts! Now we know what kind of priests we need to be in order to serve the Lord and what we need to offer to the Lord