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以西结书生命读经 · 第27篇

圣地与圣城

The Holy Land and the Holy City
1读经：以西结书45:1-8;47:13-20;，启示录21:12-13。在本篇信息中，我们来到以西结书的末了；我们要来看两件事－圣地与圣城。
1Scripture Reading: Ezek. 45:1-8; 47:13-20; 48:8-20, 31-35; Rev. 21:12-13 48:8-20, 31-35 In this message we come to the end of Ezekiel, and we will consider two matters—the holy land and the holy city.
圣地殿是地的结果
THE HOLY LAND The Temple Being the Issue of the Land
2我们需要往前看一些有关圣地的事。离了地，就不能有殿。我们非常宝贵殿，但我们该知道，殿是在地上；没有这地，就不能有殿。殿（表征召会）乃是地（表征基督）的结果。因此，殿在于地。我们若没有对基督的经历，就不可能有召会。召会乃是享受基督丰富的结果。
2We need to see something further concerning the holy land. Apart from the land, there can be no temple. We may appreciate the temple very much, but we need to realize that the temple is in the land and that without the land there cannot be a temple. The temple, which typifies the church, is the issue of the land, which typifies Christ. Thus, the temple depends on the land. If we do not have the experience of Christ, it is impossible for us to have the church. The church is the issue of the enjoyment of the riches of Christ
地的历史
A History of the Land
3地首先是在创世记一章九节题到。在神恢复之创造的第三日，地被恢复了，因为在这一日，地从死水里显露出来。那时以前，地还在死水之下。但在第三日，神使地从死水中升上来。创世记一章这里的地豫表基督，祂在第三日从死人中复活，成为包罗万有的地。每一种生命－植物生命、动物生命、和人类生命－都是出于这地。各种活物，都是产自这地。地既表征基督，这意思是说，这一切的活物，都是出自基督。
3The land is first mentioned in Genesis 1:9. On the third day of the Lord’s recovery of His creation, the land was recovered, for on this day the land emerged from the waters of death. Prior to that time, the land had been under the death waters. But on the third day the Lord caused the land to rise up out of the waters of death. The land here in Genesis 1 typifies Christ, who was resurrected from the dead on the third day as the all-inclusive land. Every kind of life—plant life, animal life, and human life—came out of this land. All manner of living beings issued out of the land. Since the land signifies Christ, this means that all these living things came out of Christ
4基督是神为人豫备的美地。然而，人堕落了，使神再次审判地。在挪亚的时候，地遭遇洪水，而再次被死水淹没。（七１９。）结果，人类失去了地。但神再把地带出死水，使挪亚一家有权享受地。人类历史就是人堕落的记载。在这历史的过程中，挪亚的子孙堕落了，最终聚集在巴别，要建一座塔背叛神。（十一１～９。）于是『耶和华使他们从那里分散在全地上』。（８上。）以后，神呼召亚伯拉罕从巴别之地出来，把他带进迦南美地。（十二１～８。）然而，亚伯拉罕的子孙最终从美地堕落到埃及。以色列全家下到埃及，因而失去了美地。
4Christ is the good land which God prepared for man. However, man fell and became degraded, and this caused God to judge the earth again. During the time of Noah, the land was flooded and again was covered by the waters of death (7:19). As a result, the human race lost the land. But the Lord again brought the land out of the death waters, and the family of Noah was given the right to enjoy the land. Human history is a record of man’s fall. In the course of this history, the descendants of Noah fell and eventually gathered at Babel to build a tower of rebellion against God (11:1-9). Then “the Lord scattered them abroad from thence upon the face of all the earth” (v. 8a). Later God called Abraham out from the land of Babel and brought him into Canaan, the good land (12:1-8). Eventually, however, the descendants of Abraham fell from the good land into Egypt. The whole house of Israel went down into Egypt, and thus they lost the good land.
5四百年以后，藉著神的拯救，以色列人经历了逾越节，离开了埃及，经过了红海。（出十二１４。）在旷野飘流了四十年之后，他们过了约但河，进入美地。他们与那地的居民争战，恢复了他们失去的地。他们在恢复的地上，建造了圣殿，有神的荣耀充满在其中。（代下五１４。）以后，由于他们堕落离开神，他们就从那地被掳，而再次失去那地。在被掳之中，以西结被圣灵带回那地，看见了那地。我们读以西结书时，必须注意一个事实，就是神多次应许，要把祂的子民带回那地。（十一、三十三、三十四、三十六、三十七章。）祂甚至应许，要把他们带到以色列山的高处。（三四１４。）这指明那地的恢复。
5Four hundred years later, by God’s deliverance, the people of Israel experienced the passover, left Egypt, and passed through the Red Sea (Exo. 12—14). After forty years of wandering in the wilderness, they crossed the Jordan into the good land. Fighting against the inhabitants of the land, they recovered their lost land. Upon the recovered land they built the temple, and God’s glory filled it (2 Chron. 5:14). Later, due to their falling away from the Lord and their degradation, they were carried away from the land and lost it once again. In the midst of the captivity, Ezekiel was brought back to the land by the Spirit and saw the land. In our reading of Ezekiel, we need to pay attention to the fact that many times the Lord promised to bring His people back to the land (chs. 11, 33, 34, 36, 37). He even promised to bring them back to the top of the mountain of Israel (34:14). This indicates a recovery of the land
6有一件事是很重要的，就是看见：要有建造的恢复，必须先有地的恢复。地的恢复，表征对基督享受的恢复。基督自己是不会失去的，但在我们的经历，却会失去基督。当我们得救时，我们接受了基督。然而不久之后，我们堕落离开，在经历中失去了基督。地的恢复乃是恢复对基督之丰富的经历。地一旦被恢复，殿就能在其上建造起来。
6It is crucial for us to realize that before we can have the recovery of the building, we need to have the recovery of the land. The recovery of the land signifies the recovery of the enjoyment of Christ. Christ Himself cannot be lost, but in our experience Christ can be lost. When we were saved, we received Christ. However, not long afterward we fell away and lost Christ in our experience. The recovery of the land is the recovery of the experiences of the riches of Christ. Once the land has been recovered, the house can be built on the land
流奶与蜜之地
A Land of Milk and Honey
7这地连同其上一切的丰富，被称为『流奶与蜜之地』。（二十６。）奶与蜜都是由植物和动物这两种生命一同工作所产生的。要产出奶与蜜，不仅需要植物生命，也需要动物生命。产奶需要牛这动物的生命，也需要草这植物的生命。所以奶是这两种生命一同工作的产品。蜜的原则也是一样。蜜是蜜蜂所产的，但蜜蜂需要各种植物的花。所以奶与蜜都是两种生命的产品。
7The land, with all its riches, is called a land “flowing with milk and honey” (20:6). Milk and honey are both the product of two lives working together—the vegetable life and the animal life. It takes both the vegetable life and the animal life to produce milk and honey. To produce milk we need cattle, the animal life, and also the pasture, the vegetable life. Milk is therefore the product of these two lives working together. The principle is the same with honey. Honey is produced by bees, but the bees need the flowers of many different kinds of plants. Therefore, both milk and honey are the produce of these two kinds of lives.
8基督是我们的美地，有两种生命；祂有植物的生命，也有动物的生命。约翰福音指明了这事。一面，主耶稣说祂是一粒麦子；（十二２４；）这是植物的生命。另一面，约翰福音说基督是神的羔羊；（一２９；）这是动物的生命。动物的生命是为著被杀，好流血赎罪；植物的生命是为著产生并生出生命。一粒麦子落到地里死了，就长大、繁增为许多子粒。因此，在基督身上我们看见动物生命为著救赎，也看见植物生命为著使生命有新生的起头。从这两种调和在一起的生命，我们就有基督的丰富－奶与蜜－作我们的享受。
8As our good land, Christ has two kinds of lives; He has the vegetable life and the animal life. The Gospel of John indicates this. On the one hand, the Lord Jesus said that He was a grain of wheat (12:24); this is the vegetable life. On the other hand, this Gospel says that Christ is the Lamb of God (1:29); this is the animal life. The animal life is for being slain so that blood may be shed for redemption, whereas the vegetable life is for producing and generating life. One grain of wheat falls into the ground, dies, grows up, and multiplies into many grains. Thus, with Christ we have the animal life for redemption and the vegetable life for germination. Out of these two lives mingled together, we have the riches of Christ—the milk and honey—for our enjoyment
圣地的境界
The Borders of the Land
9以西结书以特别而奇妙的方式，陈明美地的四界。他说西面有大海。（四七２０。）这指明地中海的海岸是西界。以西结告诉我们，东面也有海。（１８。）在东面的海不是大海，乃是死海。在死海以上是约但河，流自北面的另一个海，就是加利利海，也就是提比哩亚海。另有一道河，就是埃及河，是美地的南界。（１９。）美地的位置是介于西面的大海，和东面的死海之间；这是很有意义的。美地被水围绕，指明美地是被死围绕。在死海里，除了死甚么都没有；而在大海里，有表征死的盐水。不仅如此，按豫表说，约但河也表征死。因此，美地被死围绕，但没有被死淹没。这题醒我们，那在第三日从死水露出来的地；因此，这表征复活的基督。圣经中有些地方指明，迦南美地是一块高地。（申三二１３，结二十４０～４２，三四１３～１５，三七２２。）美地是升起的地，豫表基督从死人中被升起来，被高举起来。因此，美地不是低地，乃是高地。死海是在海平面以下数百呎，而锡安山是在海平面以上数百呎。这表征豫表复活基督的美地，乃是一块高地。
9Ezekiel presents the borders of the good land in a particular yet wonderful way. He says that the border on the west is the Great Sea (47:20). This indicates that the coast of the Mediterranean Sea is the western border. Ezekiel tells us that there is also a sea on the east side (v. 18). The sea on the east is not the Great Sea; it is the Dead Sea. At the top of the Dead Sea is the river Jordan, which proceeds northward to another sea, the Sea of Galilee, or the Sea of Tiberias. Another river, the river of Egypt, is the border of the good land on the south (v. 19). The position of the good land between the waters of the Great Sea on the west and the waters of the Dead Sea on the east is significant. For the good land to be surrounded by water indicates that it is surrounded by death. In the Dead Sea there is nothing but death, and in the Great Sea there is salt water, which signifies death. Furthermore, in typology the Jordan River signifies death. Thus, the good land is surrounded by death, but it is not overflooded by death. This reminds us of the land that came up out of the waters of death on the third day, thereby signifying the resurrected Christ. Certain portions of the Word indicate that the good land of Canaan is an elevated land (Deut. 32:13; Ezek. 20:40-42; 34:13-15; 37:22). The good land is a raised- up land, typifying Christ being raised, elevated, from the dead. Hence, the good land is not a low land but a high land. Whereas the Dead Sea is hundreds of feet below sea level, Mount Zion is hundreds of feet above sea level. This signifies that the good land, as a type of the resurrected Christ, is an elevated land.
10美地的北面没有河为界，而是以黑门山为界。根据诗篇一百三十三篇，黑门的甘露降在锡安山。这表征恩典从天降在众地方召会。这块高地与黑门山，表征复活的基督已经升上高天。现今不仅有复活，也有升天，因为基督不仅是复活的基督，也是升天的基督。祂远高过死水，祂已升到黑门高山之上。
10On the north side of the good land, there is no river as a border; instead, there is Mount Hermon. According to Psalm 133 the dew comes down from Mount Hermon and descends upon the mountains of Zion. This signifies that grace comes down from the heavens and descends upon all the local churches. This elevated land with Mount Hermon signifies the resurrected Christ, who has ascended to the heavens. Now there is not only resurrection but also ascension, for Christ is not only the resurrected Christ but also the ascended Christ. He is above the death waters, and He has ascended to the high mountain, Mount Hermon
美地的分配
The Subdivisions of the Good Land
11关于美地的分配，以色列七个支派在北方，五个支派在南方。（第五图：圣地分配图。）十二支派中，犹大和便雅悯支派最亲近神的居所。当十二支派分裂时，只有犹大和便雅悯留在神这一边，而无分于分裂。为此缘故，他们的位置与神的居所靠得最近。迦得支派由于自己可怜的光景，位于美地极南的部分。我们应当相信主对我们的审断和估价。别人可能会对我们有误断，但主不会误断。祂是公正的，知道该把我们摆在北边或是南边。祂永不会错。关于召会生活，我们不知道自己该在那里，但主知道把我们摆在何处。譬如，无论我们多么留意该移民到甚么地方，好开展召会生活；至终，在主的主宰权柄之下，我们会在最合式的地方。祂知道我们是但还是便雅悯，是犹大还是迦得。我们不该责怪别人，却要承认并服从主的主宰权柄。然而，但不满意他所分得的地方。在启示录七章，由于但拜偶像及堕落，（士十八，）他的名字未列于以色列的支派中。主暂时将但的名字从众支派的名单中挪去。
11Regarding the subdivisions of the land, seven of the tribes of Israel were in the north and five were in the south. (See figure 5: The Distribution of the Holy Land.) Of all the twelve tribes, Judah and Benjamin were most dear to the Lord. When the twelve tribes were divided, only Judah and Benjamin remained with the Lord and did not participate in division. For this reason they were located close to the Lord’s habitation. Because of Gad’sp o or condition, the tribe of Gad was placed in the extreme southern portion of the land. We should have confidence in the Lord’s judgment and estimation concerning us. Others may be mistaken concerning us, but the Lord cannot be mistaken. He is fair, and He knows whether to put us in the north or in the south. He can never be wrong. With respect to the church life, we do not know where we should be, but the Lord knows where to put us. For example, no matter how much attention we may give to where we should go in the migration for the spread of the church life, eventually we will be in the best place under the Lord’s sovereignty. He knows whether we are Dan or Benjamin, Judah or Gad. We should not blame others but recognize and submit to the Lord’s sovereignty. Dan, however, was never satisfied with where he was placed. In Revelation 7 the name of Danis not mentioned in the list of the tribes of Israel because of Dan’s idolatry and degradation (Judg. 18). Temporarily the Lord removed his name from the list of the tribes
当中的部分
The Middle Portion
12以西结告诉我们，整个迦南地分为三大部分。北面的部分，分给七个支派；（结四八１～８；）南面的部分，分给五个支派；（２３～２８；）当中的部分，就是圣别的部分，乃是给神的祭物。因为神将整个迦南地赐给以色列人为业，所以祂要他们将当中的部分作为举祭，献还归祂。所以，当中部分的地乃是举祭，由百姓举献给神。（８～１２。）
12Ezekiel tells us that the whole land of Canaan was divided into three portions. The northern portion was for seven tribes (48:1-8), the southern portion was for five tribes (vv. 23-28), and the middle portion, the holy portion, was an offering to God. Because the Lord gave the people of Israel the whole land of Canaan as their possession, He asked them to heave the middle portion back to Him as an offering. Therefore, the middle portion of the land was a heave offering, heaved up by the people to God (vv. 8-12).
13在当中部分有一块二万五千苇见方的地。一苇等于六肘。二万五千苇指明五（负责任的数字）乘以五千。这指明何等重大的责任！这块四方地称为『圣举祭地』，分为三条。当中一条东西长二万五千苇，南北宽一万苇。这是给殿的部分，也是给祭司的部分；而因著撒督的忠信，特别是给撒督子孙的。（１１。）这当中的部分成了他们的产业，其中有给殿的一分。这指明祭司，撒督的子孙，乃是最亲近神的。主甚至住在他们的产业上，在他们分得的地业上。他们的产业乃是神的居所。在南面的第二部分，也是长二万五千苇，宽一万苇。这部分属于在殿中供职并服事百姓的利未人，他们在献祭的事奉上帮助各样的服事。利未人与神很亲近，但不如祭司那么亲近。（１３。）
13In the middle portion there was a square twenty- five thousand reeds long and twenty-five thousand reeds wide. One reed equals six cubits. The twenty- five thousand reeds indicates five, the number of responsibility, multiplied by five thousand. What a great amount of responsibility this indicates! This square is called the holy heave offering and is divided into three strips. The middle strip is twenty- five thousand reeds long from east to west and ten thousand reeds broad from north to south. This was the part for the temple; it was also the part given to the priests, especially to the sons of Zadok, because of their faithfulness (v. 11). This middle part became their inheritance, in which was the lot for the temple. This indicates that the priests, the sons of Zadok, were the ones who were closest to the Lord. The Lord even lived on their inheritance, their lot. Their inheritance was the Lord’s dwelling place. The second part, on the south, was also twenty-five thousand reeds long and ten thousand reeds broad. This part belonged to the Levites who ministered to the house and to the people and who helped in all the business of the service with the offerings. The Levites were close to the Lord but not as close as the priests were (v. 13
14北面的第三部分，长二万五千苇，宽五千苇。这部分是为著圣城。（１５。）圣城是在北面这部分的正中间。这部分其余的部分属于圣城内作工的和服劳的。藉此我们看见，作为圣举祭之地分为三部分：一部分给祭司，一部分给利未人，一部分给圣城和其中一切作工的人。圣地分配图给我们看见，除了作圣举祭的地之外，在西面和东面还有一些余地。这两块余地乃是归给君王和王室之地。（２１。）众支派与基督的相距远近不同众支派所分得的地，各自在地的特别部分，这是相当有意义的。这幅图画给我们看见，从北面的但，到南面的迦得，所有的以色列人都享受基督，但他们与基督相距的远近是不同的。最亲近基督的是祭司，就是忠信的撒督子孙。其次是利未人，和在城中作工的人。再其次是王室。因此，每一个支派都享受基督，但他们与基督的距离有所不同。
14The third portion, on the north side, measured twenty-five thousand reeds by five thousand reeds. This portion was for the city (v. 15). The city was in the middle part of this northern portion. The remainder of this portion belonged to the laborers, the workers, in the city. From all this we see that the land for the holy heave offering was divided into three parts: one part for the priests, one part for the Levites, and one part for the city with all of its workers. The map showing the distribution of the holy land indicates that besides the land for the holy heave offering, there was still some remainder of the land on the west and on the east. These two pieces of land as a residue were assigned and allotted to the king, to the royal family (v. 21). The Nearness of the Tribes to Christ Not Being the Same The allotment of the land and the placement of the tribes upon their particular portion of the land are quite significant. This picture shows us that from Dan in the north to Gad in the south, all the Israelites enjoyed Christ, but their nearness to Christ was not the same. The closest ones to Christ were the priests, the faithful sons of Zadok. Next to them were the Levites and those who worked in the city. Next to these were the royal family. Thus, each tribe enjoyed Christ, but their distance from Christ varied
15众支派与基督相距的远近，决定了他们的重要性。最重要的人是祭司，他们与基督最亲近，并且他们维持百姓与神之间的交通。利未人与神的远近居次，他们维持向神的事奉。事奉神是好的，但不如交通好。事奉是必需的，但不如交通那么珍贵和宝贝。其次，为城作工的人，是第三等亲近神的人。城是神圣行政的象征，所以有维持神行政的工作。在此我们看见交通、事奉、和维持神圣行政的工作。此外，还有王室和君王，以及君王的职分。以西结的记载指明，殿不在城内，乃是与城分开的。城表征神的行政，而殿表征与神的交通。殿是神的家，神的居所，为著祂的安息；城是神的国，为著祂的权柄。我们看见这些事－祭司的交通，利未人的事奉，维持神行政的工作，和君王的职分－都出自于地的丰富，这是非常重要的。这意思是说，一切的交通、事奉、工作、行政、王权、为主的权柄、和君王的职分，都出自于对基督之丰富的享受。
15The nearness of the tribes to Christ determined their importance. The most important people were the priests, who were the closest to Christ and who maintained the fellowship between the people and the Lord. The Levites were next in nearness to the Lord, and they maintained a service to the Lord. Service to the Lord is good, but it is not as good as fellowship is. Their service, which was necessary, was not as dear and precious as fellowship was. Then the workers for the city were the third closest to the Lord. The city is the symbol of the divine government, so there was a work to maintain God’s government. Here we can see the fellowship, the service, and the work to maintain the divine government. In addition, there was the royal family with the king and the kingship. Ezekiel’s record indicates that the temple was not within the city but was separated from the city. Whereas the city signifies the government of God, the temple signifies the fellowship of God. The temple is God’sho use, God’s dwelling place, for His rest, and the city is God’skin gdom for His authority. It is crucial for us to realize that all these things—the fellowship of the priests, the service of the Levites, the work to maintain God’s government, and the kingship—all come out of the riches of the land. This means that all the fellowship, service, work, government, royalty, lordship, and kingship come out of the enjoyment of the riches of Christ
16我们越享受基督，就越与祂亲近；我们越与祂亲近，我们在祂的定旨上就越重要。我们可能像但或迦得一样，远离祂的同在，但我们仍然享受祂的丰富。然而，因著我们与祂之间的距离，我们对祂的经纶并不是很重要。相反的，祭司是极其重要的。他们的一分地，他们的部分，乃是主的居所。我们都该渴望居于祭司的地位。我们不必担心，谁要在但的地方。主会顾到这事。
16The more we enjoy Christ, the closer we are to Him, and the closer we are to Him, the more important we are in His purpose. We may be like Dan or Gad, far away from His presence, yet we still enjoy His riches. However, we are not so important to His economy because of the distance between us and Him. The priests, on the contrary, are extremely crucial. Their lot, their portion, is the Lord’s dwelling place. We all should aspire to be in the position of the priests. There is no need for us to be concerned about who will be in the place of Dan. The Lord will take care of that
17我们该渴望并操练自己不仅作祭司，也作君王。启示录一章六节说，主已使我们成为国度，作祂神与父的祭司。我们是君王和祭司，命定要与主极为亲近。因此，我们不该满足于像但一样，远在美地的极北边。我们必须是祭司，是撒督的子孙，并且是君王，与主极其亲近。在永远里，我们都是君王和祭司。（二十６，二二３下～５。）我们要享受奶与蜜－基督一切的丰富。
17We should desire and exercise not only to be priests but also to be kings. Revelation 1:6 says that the Lord has made us a kingdom, priests to God and His Father. As kings and priests we have been predestined to be very close to the Lord. Hence, we should not be content to be like Dan, far away at the northern extreme of the land. We must be priests, the sons of Zadok, and the kings who are very close to the Lord. In eternity we will all be kings and priests (20:6; 22:3b-5). We will enjoy the milk and the honey—all the riches of Christ.
18今天我们必须学习享受基督。不要太顾到教训和恩赐，要顾到基督的丰富。我们的定命不是教训和恩赐；我们是被命定来享受基督。所以，我们必须学习享受作为美地之基督的丰富。我们应当天天藉著吃、喝、并吸入基督，而享受祂。
18Today we need to learn to enjoy Christ. Instead of caring so much for teachings and gifts, we should care for the riches of Christ. We have not been predestined to teachings and gifts; we have been predestined to the enjoyment of Christ. Therefore, we need to learn to enjoy the riches of Christ as the good land. Day by day we should enjoy Christ by eating, drinking, and breathing Him. This is the way for us to go on
圣城
THE HOLY CITY
19以西结书和启示录都结束于一座城，耶路撒冷。在圣经里只有一座城，有十二个门，其上有以色列十二支派的名字；这城就是耶路撒冷城。因为我们至终都要成为新耶路撒冷，所以我们该把以西结书中所题到的事应用到自己身上。这意思是说，我们不该把以西结的话仅仅当作豫言。虽然以西结书包含许多豫言，但我们该把这些记载主要的应用到自己身上。以西结书中的点不仅要应用到将来，也要应用到现在。
19Both Ezekiel and Revelation end with a city, Jerusalem. Only one city in the Bible has twelve gates with the twelve names of the twelve tribes of Israel, and this is the city of Jerusalem. Because we will eventually become the New Jerusalem, we should apply to ourselves the things mentioned in Ezekiel. This means that we should not regard the words of Ezekiel merely as prophecies. Although the book of Ezekiel contains prophecies, we should apply this record primarily to ourselves, applying the points in Ezekiel not merely to the future but also to the present
神与人的调和
A Mingling of God and Man
20这座城有十二这个数字，十二不是由六乘二组成，乃是由三乘四组成。这数字是三乘四，因为城的四面各有三个门，总共有十二个门。我们必须记住，四是受造之物的数字，三是三一神的数字。因此，十二表征三一神与受造之物的调和。至终，这城不仅是一个调和，也是完全的行政和完整的管理。在圣经里，十二这数字也指明完全的行政，和完整的管理。这城不仅是神、人二性的调和，也是出于这调和而有的完全行政。这调和是直到永远的。出于这调和的这城，要运用完满的权柄，为著神完整的管理。
20With this city there is the number twelve, which is composed not of six times two but of three times four. It is three times four because there are three gates on four sides, making a total of twelve gates. We need to remember that four is the number of the creature and that three is the number of the Triune God. Thus, twelve signifies the mingling of the Triune God with the creatures. Eventually, this city is not only a mingling but also a perfect government with a complete administration. In the Bible the number twelve also indicates a perfect government and administration in completion. It is not only a mingling of divinity with humanity; it is also a perfect government which comes out of this mingling. This mingling is for eternity. This city, which issues from the mingling, will exercise full authority for God’s complete administration.
21今天召会应当像这样。这意思是说，召会应当是神与人的调和。出于这调和，应当有召会的行政，为著神在地上的管理。
21The church should be like this today. This means that the church should be the mingling of God with man. Out of such a mingling there will be the church government for God’sad ministration on earth
使所有进城的人成为一
Causing All Who Enter to Be One
22这城有四面，每面有三个门，这事实指明我们无论从那一面进城，都是在同一座城内。不论我们从何门进入，我们都是一。在这城里，我们不能分裂。启示录二十一章二十一节给我们看见，在新耶路撒冷里只有一条街道。无论我们从那一方向来，无论我们从那一道门进入，我们都在同一条街道上。在这条街道上，只有一个流，一道河，只有一种饮料和一棵生命树。（二二１～２。）在这城里，我们都是一。我们有一条街道，一道河，一个流，一种饮料，一
22The fact that the city has four sides with three gates on each side also indicates that no matter from which side we enter the city, we will be in the same city. No matter which gate we enter, we will be one. In this city we cannot be divided. Revelation 21:21 shows us that in the New Jerusalem there is only one street. No matter what direction we come from and no matter what gate we enter through, we will all be on the same street. On this street there is the one flow, the one river, with the one drink and the one tree of life (22:1-2). In this city we all are one. We have one street, one river, one flow, one drink, one tree of life. In every way we are one
23棵生命树。在每一面，我们都是一。
23
24以西结书以这样的话作结束：『从此以后，这城的名字，必称为耶和华的所在。』（四八３５下。）神住在殿内，祂也住在城里。在殿内，神与祂的子民交通；在城里，神在祂的子民中间掌权。这指明神已经从天降下，与人同住。
24The book of Ezekiel concludes with the words, “The name of the city from that day shall be, The Lord is there” (48:35b). God dwells in the temple, and He dwells also in the city. In the temple God has fellowship with His people, and in the city God reigns among His people. This indicates that God has come down from heaven to live with man
25我们盼望这是众地方召会的光景。今天在神的召会（祂的建筑）里，祂有殿，就是祂的居所；祂也有城，为著祂的管理。这样，召会就成为与神交通，并为著神掌权的中心。我们若对基督作美地有充分的享受，就必定有这结果，就是殿与城。当美地上有了殿与城，神就得著祂的彰显；我们要享受神，神也要享受我们；我们与神就有相互的满足。
25We hope that this will be the situation in all the local churches. In the church as His building today, God has His temple, His dwelling place, and He also has His city for His administration. In this way, the church becomes the center for the fellowship with God and for the reigning of God. If we have the adequate enjoyment of Christ as the good land, there will be an issue—the temple and the city. When there is the temple and the city in the good land, God will have His expression, we will enjoy God and God will enjoy us, and we and God will have mutual satisfaction