Books
以西结书生命读经 · 第26篇

从殿中流出的河

The River Flowing from the House
1读经：以西结书47:1-12，诗篇36:8;46:4，约珥书3:18下，撒迦利亚书14:8上。
1Scripture Reading: Ezek. 47:1-12; Psa. 36:8; 46:4; Joel 3:18b; Zech. 14:8a
2以西结书说到两道河。头一道河在一章，就是迦巴鲁河，在神的百姓被掳之地。第二道河在四十七章，就是在圣地的生命水河。头一道河是为施行审判；第二道河是为供应生命。在迦巴鲁河边，是在受管教的地方；在生命水河边，是在得生命的地方。在本篇信息中，我们要来看，从殿中流出来的河。
2The book of Ezekiel speaks of two rivers. The first river, in chapter one, is the river Chebar, which was in the place where the people of God were held in captivity. The second river, in chapter forty-seven, is the river of life in the holy land. The first river is for carrying out judgment; the second river is for supplying life. To be near the river Chebar is to be in a place of discipline, but to be near the river of living water is to be in a place to receive life. In this message we will consider the river flowing from the house
神是人的食物和饮水
GOD BEING FOOD AND WATER TO MAN
3创世记二章说到生命树，（9，）又说从伊甸流出一道河，滋润那园子。（10。）树与河都表征神渴望将祂自己分赐到人里面作生命。生命树指明神要我们吃祂；河指明神要我们喝祂。在创世记二章的树与河，乃是整本圣经中两条线的起头：一条是关于神作活粮，另一条是关于神作活水，二者贯穿整本圣经，终极完成于启示录二十二章的生命树和生命水的河。关于神作人的食物，圣经说到羔羊的肉、无酵饼、吗哪、各种的祭物、以及迦南美地一切动物与植物的出产。在约翰六章，主耶稣清楚说到这事：『我就是生命的粮；』（48；）『我是从天上降下来的活粮；』（51；）『我的肉是真正的食物，我的血是真正的饮料；』（55；）『那吃我的人，也要因我活著。』（57。）关于神作给人喝的水，圣经说到泉，（出十五27，）从磐石流出来的水，（出十七6，民二十11，林前十4，）井里涌上来的水，（民二一16～17，）和地里涌出来的水。（士十五19。）诗篇三十六篇八节下半说，『你也必叫他们喝你乐河的水。』四十六篇四节说，『有一道河；这河的分汊，使神的城欢喜；这城就是至高者居住的圣所。』约珥书三章十八节说，『必有泉源从耶和华的殿中流出来。』撒迦利亚十四章八节说，『那日，必有活水从耶路撒冷出来。』约翰福音在四章十四节和七章三十七至三十八节，都说到活水。圣经这些地方启示，神这活水已经从永远里流出来，流到我们里面，解我们的干渴。
3Genesis 2 speaks of the tree of life (v. 9) and of a river that went out of Eden to water the garden (v. 10). Both the tree and the river signify that God desires to impart Himself to man as life. The tree of life indicates that God wants us to eat Him, and the river indicates that God wants us to drink Him. The tree and the river in Genesis 2 are the beginning of two lines—one concerning God as living food and another concerning God as living water — that run throughout the Bible until they consummate with the tree of life and with the river of water of life in Revelation 22. Regarding God as man’s food, the Bible speaks of the meat of the lamb, the unleavened bread, the manna, the various offerings, and all the produce, both animal and vegetable, of the good land of Canaan. In John 6 the Lord Jesus spoke clearly about this: “I am the bread of life” (v. 48); “I am the living bread which came down out of heaven” (v. 51); “My flesh is true food, and My blood is true drink” (v. 55); “he who eats Me, he also shall live because of Me” (v. 57). Regarding God as water for man to drink, the Bible speaks of the spring (Exo. 15:27), the water out of the rock (17:6; Num. 20:11; 1 Cor. 10:4), the water from the well (Num. 21:16-17), and water from the ground (Judg. 15:19). Psalm 36:8b says, “Thou shalt make them drink of the river of thy pleasures.” Psalm 46:4 says, “There is a river, the streams whereof shall make glad the city of God, / the holy place of the tabernacles of the Most High.” Joel 3:18 says, “A fountain shall come forth of the house of the Lord.” Zechariah 14:8 says, “It shall be in that day, that living waters shall go out from Jerusalem.” The Gospel of John speaks of the living water in 4:14 and 7:37-38. These portions of the Word reveal that God as living water has flowed out from eternity into us to satisfy our thirst.
4以西结四十七章，是神话语中将神活水的流描述得最详尽的一处。生命河的流不在第一章，这是很有意义的。那一章没有生命河，却有烈火。在三十七章有风成为我们的气息，却没有涌流的水。一直到四十七章，才开始有水流。在四十七章之前，水还不能进来，因为神的殿还未建造起来。产生河的因素要带进河流，有几个重要的因素。第一是殿的建造和完成。在此之后，人才开始照著殿，照著殿的模式、法则和典章生活。他们的日常生活和一切行事，开始照著殿的规模、样式、模式、典章和法则。（四三～11。）其次，事奉的祭司也都正确的事奉神。最后，还有各样的祭物：二百分之一的羊，六十分之一的小麦和大麦，一百分之一的油。有每年献的祭，每月献的祭，每日献的祭，并严肃会献的祭物。我们必须看见，经历了这一切之后，才带进河流。当主看到以上的一切，祂必定很快乐。祂有了殿，就是祂宝座之处，祂脚立定之地，也是祂得安息并满足的居住之地。祂看见了殿及其规模与典章，祂也看见了祭司和祭物。所以祂使河流出，河就开始从殿流出来。现在我们能明白，为甚么在四十七章以前没有题到河流。河流完全在于建造。何时何处有一班信徒，像以西结所描述的那样，在一里建造起来，那里就有河从建造中流出来。在你所在的地方若是有建造，就必定有河从那建造流出来。假如主对你所在地方的召会能说，『这是我宝座之处，这是我能立足之地，这是我能居住、安息、并满足的地方。』如果主能对你所在之处这么说，河流必定会从建造中流出来。
4The portion of the Word that describes the flow of the living water of God in the most detail is Ezekiel 47. It is significant that the flow of the river of life is not in chapter one. In that chapter, instead of the river of life, there was a consuming fire. In chapter thirty-seven there was a wind that became breath to us, but there was no water flowing. The flowing of the water did not begin until chapter forty- seven. The water could not come in before chapter forty- seven, because the house had not been built up. THE FACTORS WHICH PRODUCED THE RIVER Several crucial factors brought in the flow of the river. The first was the building up and completion of the house. Following this, the people began to have their living according to the house, according to its pattern, laws, and statutes. Their daily life and all their conduct began to be according to the form, fashion, pattern, statutes, and laws of the house (43:10-11). Next, the 10 serving ones, the priests, were serving the Lord in a proper way. Finally, there were all the offerings: one lamb out of two hundred, one-sixtieth of the wheat and barley, and one-hundredth of the oil. There were yearly offerings, monthly offerings, daily offerings, and all the solemn feasts. We need to realize that the experience of all these matters brought in the flow of the river. When the Lord saw all these things, He must have been very happy. He had a house—the place of His throne, a place for the soles of His feet, a place where He could dwell for His rest and satisfaction. He saw the house with its forms and statutes, and He saw the priests and the offerings. Therefore, He sent the flowing of the river, and the river began to flow out of the house. Now we can understand why there is no mention of the flowing of the river before chapter forty-seven. The flow of the river depends on the building. Whenever and wherever a group of believers is built up in oneness as described by Ezekiel, there will be the flowing of the river out of the building. If there is the building in your locality, the flow will come forth out from the building. Suppose regarding the church in your locality the Lord can say, “This is the place of My throne, this is the place where I can put the soles of My feet, and this is the place where I can dwell, rest, and be satisfied.” If the Lord is able to say this about your place, the river will surely flow out of the building.
5今天许多热心的基督徒注重开展和差传福音的工作，但他们的光景却很可怜。他们出外为主作工，却没有流随著他们，因为他们忽略了源头─召会的建造。离了真正的建造，是不可能有流的。如果在地方召会里有刚强的建造，就会有河从那建造中流到别的地方。他们必定有流，有大水，有冲击力。
5Today many zealous Christians pay attention to outreach and to gospel work in the mission field, yet their situation is quite poor. They go out to work for the Lord, but no flow follows them, because they neglect the source—the building up of the church. There can be no flow apart from the genuine building. If there is a strong building up in the local churches, there will be river flowing out of the building to other places. There will be the flowing, the flooding, and the impact.
6我们何等需要建造！我们需要召会被建造成为殿，就是神的家。从这样的建造里，要产生神的流。往外去是在于建造。传福音是在于建造。这就是为甚么主耶稣在约翰十七章二十三节说，当我们被成全成为一的时候，世人就知道是父差了子来。这意思是说，当我们被建造成为一的时候，世人就会信服。基督教分裂的情形，大大限制了福音的冲击力。水从门槛下流出以西结四十七章一节上半说，『他带我回到殿门，见殿的门槛下有水往东流出。』要使水流出，必须有门槛，就是出口。这指明我们若藉著基督，多与神接触并亲近祂，我们就有一个出口，让神的活水从召会中流出来。
6How much we need the building! We need the church to be built up as the temple, the house of God. Out of such a building, the flow of God will issue. The outreach depends on the building. The preaching of the gospel depends on the building. This is the reason that in John 17:23 the Lord Jesus said that when we are perfected into one, the world will know that the Father has sent the Son. This means that when we are built up as one, the world will be convinced. The divided situation of Christianity greatly limits the impact of the gospel. WATER FLOWING OUT FROM THE THRESHOLD Ezekiel 47:1a says, “Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward.” In order for the water to flow forth, there must be a threshold, an opening, through which it can flow. This indicates that if we, through Christ, have more contact with God and draw closer to Him, there will be an opening which will allow the living water of God to flow out from the church
河往东流
THE RIVER FLOWING TOWARD THE EAST
7河从殿中往东流。（1中。）东方是向著主的荣耀。（民二3，结四三2。）往东流，指明神的河一直是向著神的荣耀流。河只管神的荣耀。召会生活中的每一件事，都当为著神的荣耀。譬如，我们传福音时，该寻求神的荣耀。我们传福音若是为著神的荣耀，就必定有活水流出来。然而，我们若不顾神的荣耀，水流就要受到限制。在召会中的每一个人，都该寻求并顾到神的荣耀。这样，活水就会从召会流出来。
7The river issues forth from the house and flows toward the east (v. 1b). The east is the direction of the glory of the Lord (Num. 2:3; Ezek. 43:2). The flowing toward the east indicates that the river of God will always flow in the direction of God’s glory. The river cares for God’s glory. Everything in the church life should be for God’s glory. For example, in our preaching of the gospel, we should seek the glory of God. If our gospel preaching is for God’s glory, there will be an outflow of living water. However, if we do not care for the glory of God, the flow will be limited. Everyone in the church should seek and care for the glory of God. Then the living water will flow out from the church
THE WATER FLOWING OUT
水由殿的右边流出
FROM THE RIGHT SIDE OF THE HOUSE
8以西结四十七章一节下半也告诉我们，水由殿的右边流出来。根据圣经，右边表征首位。水由右边流出，指明神的水流该居首位。我们该让主居首位，也需要让主的水流居首位。这样，水流就有果效，并在我们的生活和工作中，成为管治的因素。
8Ezekiel 47:1ca lso tells us that the water flows out from the right side of the house. According to the Bible the right side signifies the highest position. The flowing of the water from the right side indicates that the flow of the Lord should have the preeminence. We need to give the Lord the highest position, and we also need to give the flow of the Lord the highest position. Then the flow will be prevailing and become the controlling factor in our living and work.
在祭坛的南边流
FLOWING BY THE SIDE OF THE ALTAR
9这水流是在祭坛的南边。（四七1末。）这指明水流总是在十字架旁边。我们若不受十字架的对付，水流就会受拦阻。我们若要有水流，就必须受十字架的对付。我们必须乐意经过十字架，使水能流出来。
9The flowing is by the side of the altar (v. 1d). This indicates that the flow is always by the cross. If we do not have the dealing of the cross, the flow will be frustrated. If we would have the flow, we must have the dealing of the cross. We need to be willing to pass through the cross so that the flow may come forth
手拿准绳的人
THE MAN WITH THE MEASURING REED
10这里主要的点乃是手拿准绳的人，（3，）这人就是主耶稣自己，祂的形状如铜。（四十3。）我们曾指出，就豫表说，铜表征审判和试验。主耶稣以人的身分受过试验和审判；因为祂受过试验和审判，所以祂如今能试验人并审判人。因为祂受了试验，所以祂有资格试验人；因为祂受过审判，所以祂彀资格审判人。祂是那位手拿准绳的人，他完全彀资格来量我们。
10The main point here is the man with the measuring reed in his hand (v. 3). This man, who is the Lord Jesus Himself, has the appearance of brass (40:3). As we have pointed out, in typology brass, or copper, signifies judgment and testing. The Lord Jesus was tested and judged as a man, and because He was tested and judged, He is now testing and judging. Because He was tested, He is qualified to test, and because He was judged, He is qualified to judge. He is the One with the measuring reed in His hand, fully qualified to measure us
11我们以前曾指出，量的意思就是试验、审判和据有。一位姊妹买布的时候，先要察验布，然后量布。她量了多少，就买多少。这指明量就是察验、试验、审判，至终是得著并据有。
11We have pointed out previously that to measure means to test, to judge, and to possess. When a sister is about to buy some cloth, she first examines the cloth and then measures it. Whatever amount she measures she also possesses. This indicates that to measure is to examine, test, judge, and eventually take over and possess
量河的流
MEASURING THE FLOW OF THE RIVER
12这人手中拿著准绳，来量河的流。（四七3～5。）
12The man came with a measuring reed in his hand to measure the flowing of the river (47:3-5
量一千肘
Measuring a Thousand Cubits
13当这人开始量河水时，从殿里只有一点点水流出来。然后他量了一千肘，水流就加深，到了踝子骨。（3。）他再量了一千肘，水流又加深，到了膝。（4。）以后这人又量了一千肘，水流就更深，到了腰。（4。）当他第四次量一千肘的时候，水流就成了可洑的水，不可踼的河。在圣经里，一千这数字表征完整的单位。譬如，诗篇八十四篇十节，作诗的人说，在耶和华的院宇住一日，胜似在别处住千日。一千既是表征完整的单位，量一千的意思就是量完整的单位；一量就是完整的量。我们若要享受由殿流出的河，就必须被主完整的量过。我们若要享受更深的流，就必须被量过，也就是被主试验、察验、审判并占有。我们的动机、目的、目标、愿望，都必须受审判。我们所有的每一样东西，与我们有关系的每一件事，都必须受审判。这要加深在我们里面的流。当我们受主审判的时候，必须有彻底的认罪。我们必须让主作我们的审判者，让祂把我们带进祂的光中，好暴露我们。然后我们该对祂说，『主阿，你所审判过的一切，现在都是你的。主，求你占有我，完全据有我。』
13When this man first measured the river, there was only a trickle coming out from the house. Then he measured a thousand cubits, and the flow became deeper, up to the ankles (v. 3). Again he measured a thousand cubits, and the flow became deeper, up to the knees (v. 4). After this the man measured yet another thousand cubits, and the flow became even deeper, up to the loins (v. 4). When he for the fourth time measured a thousand cubits, the flow became a river which could not be passed over, and the river became waters to swim in. In the Bible the number one thousand signifies a complete unit. For example, in Psalm 84:10 the psalmist says that a day in the Lord’s courts is better than a thousand outside. Since one thousand signifies a complete unit, to measure a thousand means to measure a complete unit; it is a complete measuring. If we want to enjoy the flow out of the house, we need to be measured completely. If we want to enjoy a flow that is deeper, we need to be measured, that is, tested, examined, judged, and taken over by the Lord. Our motives, our intentions, our aims, our goals, our desires — all must be judged. Everything we possess and everything we are involved in must be judged. This will deepen the flow within us. As we are judged by the Lord, we need to make a thorough confession. We need to allow the Lord to be our Judge and let Him bring us into His light and expose us. Then we should say to Him, “Lord, all that You have judged is now Yours. I ask You, Lord, to take me over, to take full possession of me.”
14主对我们的审判和试验，不是一次而永远的。在以西结四十七章，那人不是量一次、二次或三次；他乃是量四次。在圣经里，四是受造的数字。这里量了四次，指明我们这些受造之物需要被主彻底的审判并试验，然后被祂完全占有。被主完全占有，是不容易经历的。我们可能以为完全被主占有了，但过了一段时间，我们发现自己仍然有所保留。然后我们再被试验并审判，此后我们更进一步奉献给主，说，『主阿，得著这个，据有这个。』我们可能以为主已经占有了一切，但主知道祂只得著我们到某一个程度。所以，一段时间之后，我们又发现，我们还是为自己有太多的保留。我们就再向主认罪，并经历祂的试验和审判。即使过了许多年，我们仍然没有完全被主据有，因而需要一再的被主量度、试验、审判并据有。水流的深度在于被主量度、
14The Lord’s judging and testing of us are not once for all. In Ezekiel 47 the man measured not once or twice or even three times; he measured four times. In the Bible four is the number of the creature. The four measurings here indicate that as a creature we need to be thoroughly judged and tested by the Lord and then be fully taken over by Him. To be taken over by the Lord completely is not easy to experience. We may think that we have been fully taken over by the Lord, but after a period of time we will realize that we still have some reservation. Then we will be tested and judged again, and after this we will have a further consecration to the Lord, saying, “Lord, take this and possess it.” We may think that the Lord has taken over everything, but the Lord knows that He has gained us only to a certain extent. Therefore, some time later we may again realize that we have reserved and preserved very much for ourselves. Once again we will make our confession to the Lord and experience His testing and judging. Even after a number of years, we still may have not been fully possessed by the Lord, and thus we will again need to be measured, tested, judged, and possessed by Him. The Depth of the Flow Depending on How Much We
被主得著有多少
Have BeenMeasured and Taken Over by the Lord
15你可能不知道，如何能确定被主量度有多少，被主得著有多少。我们乃是凭河的深度来知道这事。如果河水只到踝子骨，这证明我们还没有完全被主量过。河有多深乃在于我们被主量过多少。我们不必争辩或称义自己，只要看我们流的深度。你的流有多深？到了踝子骨么？到了膝么？到了腰么？水流成了不可踼的河么？成了可洑的水么？我们需要照样来看我们的光景。
15You may be wondering how we can determine how much we have been measured and possessed by the Lord. We determine this by the depth of the river. If the river is only up to our ankles, this proves that we have not been measured fully by the Lord. The depth of the river depends on how much we have been measured by the Lord. There is no need for us to argue and justify ourselves. Instead, we should simply consider the depth of our flow. How deep is your flow? Is it up to the ankles? To the knees? To the loins? Has the flow become a river that cannot be passed over? Has the flow become waters to swim in? We need to consider our personal situation in this way
16同样的原则也可应用于地方召会。你无需为自己所在的召会争论。你可以说，你所在的召会是最好的。照著你的观念，你的召会可能是最好的，但照著水流，可能不是最好的。你可以宣称你有水流，但这流有多深？想想你所在召会的水流有多深。那里的水流可能只到踝子骨，或到膝、到腰。可能水流成了不可踼的河，可洑的水。每个地方召会中水流有多深，乃在于主量度和据有的程度。在这事上，我们骗得了人，却骗不了主。祂知道我们所在之处的水流有多深。我们都需要被主量度并占有。当祂来量我们时，需要我们的合作。若没有我们这一面充分的合作，主就很难来量我们，审判我们，据有我们，并占有我们。但愿我们仰望主的怜悯，藉著祂在众地方召会中的量度，有一道不可踼的河。
16The same principle applies to the local churches. There is no need to argue concerning the church in your locality. You may say that the church in which you are is the best. Your church may be the best according to your concept, but it may not be the best according to the flow. You may claim to have a flow, but how deep is this flow? Consider the depth of the flow in the church where you are. The flow may be only up to the ankles or the knees or the loins. Perhaps the flow is a river that cannot be passed over, and thus it may be waters to swim in. The depth of the flow in every local church depends on the degree of the Lord’s measuring and possessing. Concerning this, we can fool others, but we cannot fool the Lord. He knows the depth of the flow where we are. We all need to be measured and taken over by the Lord. For His measuring the Lord needs our cooperation. It is difficult for the Lord to measure us, judge us, possess us, and take us over without adequate cooperation on our part. May we look to the Lord for His mercy that through His measuring in all the local churches there will be a river that no one can pass over
恩典与己的努力相对
GRACE VERSUS SELF-EFFORT
17在干地上行走很容易，但在河流里很难。当水到了踝子骨，虽然不方便，仍然能行走。当水到了膝，行走就比较困难。当水到了腰，就很难行走。这指明在我们享受主恩典的流以前，我们还能作自己所喜欢的事。当我们只是浅浅的经历主的流，我们仍然能凭自己的努力行动。但是当水流加深到膝，就较难行动。我们有恩典，但恩典的量还不彀，所以我们继续运用我们自己的努力。当水流加深时，牠就困扰、限制并阻挠我们。当恩典的流升高到腰时，就是最难作基督徒的时候。我们的光景变得相当为难。譬如，我们一面有彀用的恩典，很难再发脾气；但另一面却没有足彀的恩典，胜过脾气。我们有恩典，但还要运用自己的努力。这实在是进退两难。我们有恩典的河，这河却不彀深。但是恩典的流一旦深到我们不可踼，我们就赞美主，并开始洑在河中。当我们洑在其中，就不再尝试用脚站立；我们放弃自己的努力，而洑在河中。
17It is easy to walk on dry land, but the flow of the river makes it difficult to walk. When the water is up to the ankles, we can still walk, but it is not very convenient. When the water is up to the knees, it is more difficult to walk. When the water is up to the loins, it is very difficult to walk. This indicates that before we enjoy the grace of the Lord as the flow, we are able to do whatever we like. When we experience the Lord’s flow only in a shallow way, we can still walk by our own effort. But when the flow becomes deeper, reaching up to the knees, walking becomes much more difficult. We have grace, but the amount of grace we have is not sufficient, so we continue to exercise our own effort. As the flow increases, it bothers, restricts, and frustrates us. When the flow of grace rises higher, to the loins, this is the hardest time to be a Christian. Our situation becomes quite awkward. For example, on the one hand, we may have enough grace to make it difficult for us to lose our temper; on the other hand, we may not have enough grace to overcome our temper. We have grace, but we still need to exercise our own effort. This is a dilemma. The river of grace is with us, but it is not deep enough. But once the flow of grace becomes so deep that we cannot pass over, we will praise the Lord and begin to swim in the river. As we swim, we will no longer try to stand on our feet. Instead, we will abandon our self- effort and begin to swim in the river.
18我们从主所得的恩典越少，就越需要用自己的力量。但是当我们接受洋溢之恩时，就不再需要用自己的力量。我们停止了自己的努力，而让河流带我们往前。我们这样被带著往前，就很容易跟随主，让祂引领到任何祂要我们去的地方。我很关心在我们中间有许多人，还没有放弃自己的努力，还想要凭自己站立。他们一直挣扎努力，要用自己的脚站立。这意思是说，他们正用自己的努力，要作得胜者。凡在这样光景中的人，需要看见他们需要更多的恩典。他们需要更深的流，使他们放弃站住的努力，而洑在河中。洑游河中最好的路，乃是信靠河的流，忘掉自己的努力，而让河的流带我们往前。当我们接受洋溢之恩时，这就成了我们的经历。虽然恩典是彀用的，我们仍需随著主恩典的流往前。当我们被河流带往前时，我们不该想要有自己的方向。我们该放弃自己的方向，而顺著流的方向行动。然而，有时候水流朝一个方向，而我们朝相反的方向。为此，我们常常成为主的难处。
18The less grace we receive from the Lord, the more we need to use our own strength. But when we receive an abundance of grace, we no longer need to use our own strength. Instead, we cease from our self-effort and allow the flow of the river to carry us along. As we are carried along in this way, we can easily follow the Lord and let Him lead us wherever He wants us to go. I am concerned that many among us have not yet given up their self-effort but are still trying to stand up on their own. They continue to struggle in their efforts to stand on their feet. This means that they are exercising their own effort to be an overcomer. Those who are in such a situation need to realize that they need more grace. They need a deeper flow so that they will give up trying to stand and instead will swim in the river. The best way for us to swim in the river is to put our trust in the flow of the river, forget our own efforts, and let the flow carry us along. When we receive the abundance of grace, this is our experience. Although the grace is sufficient, we still need to go along with the flow of the Lord’s grace. When we are being carried along by the river, we should not try to have our own direction. We should forsake our direction and move in the direction of the flow. However, the flow may be in one direction, but our intention is to move in the opposition direction. For this reason, the Lord often has problems with us
河使百物得活
THE RIVER CAUSING EVERYTHING TO LIVE
19河水所到之处，百物都必活，且满了生命。（结四七9。）这河乃是生命的河，惟有生命能使百物得活。仅有教训和恩赐并不重要，因为教训和恩赐不能分赐生命。以西结并不是说，百物要认识，或百物要运用恩赐；他乃是说，河水所到之处，百物都必活。
19Where the river flows, everything shall live and be full of life (Ezek. 47:9). This river is the river of life, and only life can cause things to live. Mere teachings and gifts are not important here, because they cannot impart life. Ezekiel does not say that everything shall know or that everything shall exercise gifts; he says that where the river comes everything shall live
20在这流里，必生长树木，每月结出佳美、可口的果子。（12。）这水也带来极多的鱼。（9。）隐基底和隐以革莲这两城的名字，（10，）含示牲畜。隐基底的意思是，『羊羔之泉；』隐以革莲的意思是，『二牛犊之泉。』这些泉源乃是给年幼的牲畜，就是给羊羔、牛犊的。从这一切我们看见，河流产生树木、鱼和牲畜。
20In this flow the trees live and bear sweet, delicious fruit every month (v. 12). Also, the water brings forth an abundance of fish (v. 9). Cattle are implied by the names of two cities — Engedi and Eneglaim (v. 10). Engedi means “the fountain of the lamb,” and Eneglaim means “the fountain of two calves.” These fountains are for the young cattle, the lambs and the calves. From all this we see that the flow of the river produces trees, fish, and cattle.
21在正当的召会生活中，有许多结果子的树木，因此不缺果子。你所在地方的召会若是活的，就必定有结果子的树木。有结果子的树，表示在你的召会中有水流。树是长在活水旁。在你所在地的召会中若有水流，就必定有树，结出丰盈的果子。随著河的流，也有打鱼的。（10。）打鱼表征人数扩增。在你所在的地方召会，一年过一年人数若没有扩增，这表示没有打鱼的，而没有打鱼表示没有水流。我们若要打鱼，就必须有水流。我们需要有晒网和撒网之处。我们需要打鱼，好使人数扩增。在召会生活中，我们也需要有羊羔之泉和牛犊之泉，好得著𫗪养。因此，我们需要食物，需要人数的扩增，也需要𫗪养。这就带进补网，就是建造。哦，我们需要树、鱼和泉！这一切都在于一件事，就是河的涌流。我们再次看见，我们何等需要神的河来涌流。河流向东海以西结四十七章八节说，这河流向东海。（另译。）根据地图，东海就是盐海或死海。藉著从神殿中流出的河，死海的盐水要得著医治。这意思是说，死亡要被生命吞灭。当地方召会中生命的流丰富且深广时，许多死亡就要被生命吞灭。然而，一个召会中若没有水流，那个召会就要成为『死海』，满了盐。但若有河的流，死就要被生命吞灭，『死海』就要活过来。河无法医治洼湿之处虽然死海和干地能活过来，死也能被生命吞灭，但洼湿之处却不得治好。（11。）洼湿之处既不是干地，也不是流水之处。洼湿之处乃是半泥半水，既不湿也不干。洼湿之处表征一种满了妥协的光景。这意思是说，无论那里有妥协的光景，那里就是洼湿之处。我们绝不该与任何『洼湿之处』有牵连。
21In the proper church life there are many trees producing fruit, and thus there is no lack of fruit. If the church in your locality is living, there will be trees bearing fruit. Trees producing fruit are an indication that there is a flow in your church. The trees grow by the living water. If there is a flow in your local church, there surely will be the trees bearing an abundance of fruit. With the flowing of the river, there is also fishing (v. 10). Fishing signifies the increase in numbers. If the number of people in your local church does not increase year after year, this means that there is no fishing, and no fishing means that there is no flow. If we would have fishing, we must have the flow. We need a place to cast out and spread our net. We need fishing in order to have an increase in numbers. In the church life we also need some fountains of lambs and fountains of calves for feeding. Thus, we need food, we need the increase in numbers, and we need the feeding. This will bring in the mending, the building up. Oh, we need the trees, the fishing, and the fountains! All these matters depend on one thing—the flow of the river. Once again we see how much we need the flowing of the river of God. THE RIVER FLOWING TOWARD THE EAST SEA Ezekiel 47:8 says that the river flows toward the East Sea. According to the map, the East Sea is the Salt Sea or the Dead Sea. By the flowing of the river out of the house, the salt water of the Dead Sea will be healed. This means that death will be swallowed up by life. When there is a rich and deep flow of life in a local church, much death will be swallowed up by life. However, if there is no flow in a particular church, that church will become a “dead sea” full of salt. But if there is the flow of the river, deadness is swallowed up by life, and then the “dead sea” will be made alive. THE RIVER BEING UNABLE TO HEAL THE MARSHES Although the Dead Sea and the dry places can be made alive and deadness can be swallowed up by life, the marshes cannot be healed (v. 11). A marsh is a place that is neither dry nor flowing with water. Consisting partly of mud and partly of water, a marsh is neither wet nor dry. A marsh signifies a situation that is full of compromise. This means that wherever there is a compromising situation, there is a marsh. We should never become involved with any situation that is a “marsh.”
22主耶稣责备老底嘉的召会像温水，不冷不热。祂告诉在老底嘉的人，他们应当或热或冷，而不要像温水。祂也说，他们若仍然不冷不热，祂就要从口中把他们吐出去。（启三～16。）像温水就是在一种妥协的光景中，在洼湿之处。我们对召会的立场必须是绝对的。你若站在宗派里，就该绝对的站住。你若与自由团体站在一起，就该绝对的同那个团体站住。你若站在召会的立场上，你就必须绝对的站住。你应当或冷或热，而不该像温水。像温水就是在洼湿之处。你若放弃宗派和自由团体，却又不绝对的为著召会的立场，你就是在洼湿之处。一个人可能在召会生活中，却不是绝对的。这样的人乃是洼湿之处。甚至主也无法治好洼湿之处。洼湿之处是中立地带，半路凉亭，妥协之处。有些圣徒既不在巴比伦，也不在耶路撒冷，乃在巴比伦和耶路撒冷中间地带。这意思是说，他们是在洼湿之处，甚至他们就是洼湿之处。
22The Lord Jesus rebuked the church in Laodicea for being lukewarm and neither hot nor cold. He told those in Laodicea that they should be either hot or cold but not lukewarm. He also said that if they remained lukewarm, He would spew them out of His mouth (Rev. 3:15-16). To be lukewarm is to be in a compromising 15 situation, to be in a marsh. Our stand concerning the church must be absolute. If you stand in a denomination, you should stand absolutely. If you stand with an independent group, you should stand with that group absolutely. If you stand on the ground of the church, you must stand absolutely. You should be either cold or hot, but you should not be lukewarm. To be lukewarm is to be in a marsh. If you give up the denominations and the independent groups yet are not absolute for the proper ground of the church, you are in a marsh. It is possible for one to be in the church life without being absolute. Such a person is a marsh. Not even the Lord can heal a marsh. A marsh is a neutral place, a halfway place, a place of compromise. Certain saints are neither in Babylon nor in Jerusalem but in a halfway place between Babylon and Jerusalem. This means that they are in a marsh and even that they are a marsh.
23我们必须绝对的在流中，或站在干地上。我们若在洼湿之处，或在『泥泞』的光景中，主对我们就无能为力。进到洼湿之处很容易，从其中出来却很难。召会必须是在绝对之地。因此，为著召会生活，我们必须绝对。召会也该是各从其类的地方。创世记一章十一至十二节说，地发生了青草、树木、菜蔬，各从其类。苹果树不能长出苹果桃。长出苹果桃，就不是各从其类，乃是成了洼湿之处。男人就是男人，女人就是女人；没有一个人是不男不女的。你若在宗派里，就在那里从你那一类。你若在自由团体里，就在那里从你那一类。照样，在一个地方若有一班圣徒是那地方的召会，他们就必须从召会这一类。
23We need either to be absolutely in the flow or stay on dry ground. If we remain in a marshy or “muddy” situation, the Lord cannot do anything with us. It is very easy to get into a marsh, but it is very difficult to get out of one. The church must be in a place of absoluteness. Thus, for the church life we need to be absolute. The church should also be a place after its kind. Genesis 1:11-12 says that the grass, the trees, and the herbs brought forth each after its own kind. An apple tree cannot bring forth an apple-peach. To bring forth an apple-peach, that is, for something not to be after its kind, is to be a marsh. A man must be a man and a woman must be a woman; no one can be a man - woman. If you are in a denomination, be there after your kind. If you are in an independent group, be there after your kind. Likewise, if a group of saints in a certain locality are the church in that locality, they must be the church after its kind.
24你若在主的恢复中，就要绝对在主的恢复中，不要在半路凉亭。要完全从巴比伦回到耶路撒冷。你若停在半途，就会成为洼湿之处，不会有任何水流，甚至没有细流。你所有的水只彀使你成为『泥泞』。你会成为洼湿之处，而洼湿之处不得治好。我在主恢复的年日中，从未看见洼湿之处得治好的。主耶稣在启示录二十二章十一节说，『行不义的，叫他仍旧行不义；污秽的，叫他仍旧行污秽；义的，叫他仍旧行义；圣别的，叫他仍旧圣别。』这里我们看见，主耶稣渴望并要求绝对。我们必须学习绝对。因著绝对，我们就会在流中，这流不是涓涓细流，乃是可洑的河。这样，河水所到之处，百物都必活。
24If you are in the Lord’s recovery, be in the recovery absolutely, not halfway. Come back all the way from Babylon to Jerusalem. If you stop halfway, you will become a marsh, and you will not have any flow, not even a trickle. Rather, you will have just enough water to make you “muddy.” You will be a marsh, and a marsh cannot be healed. Throughout all my years in the Lord’s recovery, I have never seen a marsh that was healed. In Revelation 22:11 the Lord Jesus says, “Let him who does unrighteousness do unrighteousness still; and let him who is filthy be filthy still; and let him who is righteous do righteousness still; and let him who is holy be holy still.” Here we see that the Lord Jesus desires and requires absoluteness. We must learn to be absolute. By being absolute we will be in the flow, and the flow will not be a trickle but a river to swim in. Then everything shall live where the river comes