读经：启十二1~14，尼一1~11，二9~20，四4~5、9，五10、14~19，八1~10，十三14、29~31

Scripture Reading: Rev. 12:1-14; Neh. 1:1-11; 2:9-20; 4:4-5, 9; 5:10, 14-19; 8:1-10; 13:14, 29-31

壹　神的渴望乃是结束这个时代，并带进国度时代；要作这事，祂必须得着时代的凭借：

Ⅰ　God’s desire is to end this age and bring in the age of the kingdom; in order for God to accomplish this, He must have His dispensational instrument:

一　我们都该仰望主并祷告，使我们对神有时代的价值；我们必须自问要作什么以结束这时代，并带进下一个时代—国度时代；这是一个特别的时候，所以需要特别的基督徒来作特别的工作。

Ａ　All of us should look to the Lord and pray that we will have dispensational value to God; we need to ask ourselves what we are doing to close this dispensation and to bring in the next age, the kingdom age; this is a special time, so there is the need of special believers to do a special work.

二　凡只能说“去”而不能说“来”的人，是没有效用的，也就是说，他们对神没有时代的价值—参来十22：

Ｂ　Those who can only say, “Go,” but not “Come,” will have no effect; that is, they will have no dispensational value to God — cf. Heb. 10:22:

１　希伯来书的著者不是要信徒前去，而是要他们前来；这意思是说，著者已经在某一个地方，现在要他的读者也前来进入他所在之处。

１　The writer of Hebrews did not tell the believers to go forward but to come forward; this means that the writer was in a particular place and that he wanted his readers to come forward to the place where he was.

２　我们要前来达到三者：到至圣所，到施恩的宝座，到神自己这里；不要退缩，乃要前来—四16，十22，七25，十一6。

２　We need to come forward to three things: to the Holy of Holies, to the throne of grace, and to God Himself; do not shrink backward — come forward — 4:16; 10:22; 7:25; 11:6.

３　神是在施恩的宝座上，施恩的宝座是在至圣所里；著者写希伯来书时，是在至圣所里，他呼召希伯来信徒前来进入其中。

３　God is on the throne of grace, and the throne of grace is in the Holy of Holies; at the time of the writing of the book of Hebrews, the writer was there in the Holy of Holies, calling the Hebrew believers to come forward.

三　男孩子被提到天上，撒但被摔到地上，以及天上宣告国度来到了，表明神得着男孩子，乃是祂最大的时代行动，因为这要结束召会时代，引进国度时代—启十二5、9~10，十一15。

Ｃ　The rapture of the man-child to heaven, the casting of Satan to earth, and the declaration in heaven that the kingdom has come signify that God’s gaining of the man-child is His greatest dispensational move because it brings an end to the church age and introduces the kingdom age — Rev. 12:5, 9-10; 11:15.

四　男孩子被提到神的宝座，将是在一千二百六十天之前，一千二百六十天就是三年半（四十二个月）的大灾难时期—十二1~14，十三5，十一2。

Ｄ　The rapture of the man-child to the throne of God will be before the one thousand two hundred and sixty days, which is the time of the great tribulation of three and a half years (forty-two months) — 12:1-14; 13:5; 11:2.

五　我们活在这时代是最享特权的，我们能为神作得最多；神是光，要使我们看见道路，但内住的基督作我们的力量和能力，要使我们能行走这道路；要被神使用，就必须付极大的代价—三18。

Ｅ　We live in the most privileged time in which we can do the most for God; God as light will show us the way, but the indwelling Christ as our strength and power will enable us to walk the road; a great price must be paid in order to be used now — 3:18.

周二纲目　晨兴

贰　因为召会并没有达到神的目的，神就拣选一班得胜者，他们能达到神的目的，并成功神的要求；这是男孩子的原则—十二1~2、5、10~11，二7、11、17、26~28，三5、12、20~21：

Ⅱ　Because the church has not attained to God’s purpose, God will choose a group of overcomers who will attain to His purpose and fulfill His demand; this is the principle of the man-child — 12:1-2, 5, 10-11; 2:7, 11, 17, 26-28; 3:5, 12, 20-21:

一　宇宙光明的妇人，代表神全体的子民；至终，创世记三章十五节里女人的后裔要扩大，包括得胜的信徒，就是神子民中较刚强的部分，由男孩子所表征—启十二1~2、5、10~11。

Ａ　The universal bright woman represents the totality of God’s people, and ultimately, the seed of the woman in Genesis 3:15 is enlarged to include the overcoming believers, the stronger part of God’s people, signified by the man-child — Rev. 12:1-2, 5, 10-11.

二　复活的基督作为赐生命的灵，乃是女人那变了形像的后裔，分赐到我们里面，在我们里面伤蛇的头，使我们成为女人团体的后裔，得胜的男孩子，执行神对古蛇的审判，并作神时代的凭借，以转移时代，引进神国的实现—5节。

Ｂ　The resurrected Christ as the life-giving Spirit is the transfigured descendant of the woman, the seed of the woman, dispensed into us to bruise the serpent’s head in us and make us the corporate seed of the woman, the overcoming man-child, to carry out God’s judgment on the ancient serpent and to be God’s dispensational instrument to change the age and usher in the manifestation of God’s kingdom — v. 5.

三　诗篇二篇八至九节，启示录二章二十六至二十七节，与启示录十二章五节指明，作为神受膏者的主耶稣、召会中的得胜者以及男孩子，要用铁杖辖管万国，因此证明主耶稣、得胜者和男孩子乃是一；主这位领头的得胜者（三21），乃是男孩子的头、中心、实际、生命和性情，而男孩子作为跟随的得胜者，乃是主的身体。

Ｃ　Psalm 2:8-9, Revelation 2:26-27, and Revelation 12:5 indicate that the Lord Jesus as God’s Anointed, the overcomers in the churches, and the man-child will rule the nations with an iron rod, thus proving that the Lord Jesus, the overcomers, and the man-child are one; the Lord as the leading Overcomer (3:21) is the Head, center, reality, life, and nature of the man-child, and the man-child as the following overcomers is the Lord’s Body.

周三、周四纲目　晨兴

四　借着主在十字架上的死，古蛇撒但受了审判，被赶出去（约十二31，十六11）；那个审判和判决最终要由得胜者作为男孩子，就是女人团体的后裔来执行；得胜的信徒和撒但争战，实际上就是执行主对撒但的审判，至终使撒但从天上被摔下去（启十二7~9）。

Ｄ　Through the Lord’s death on the cross, Satan, the old serpent, was judged, cast out (John 12:31; 16:11); that judgment and sentence will ultimately be carried out and executed by the overcomers as the man-child, the corporate seed of the woman; the war waged by the overcoming believers against Satan is actually the executing of the Lord’s judgment upon him for him to eventually be cast out of heaven (Rev. 12:7-9).

五　男孩子是由得胜者所组成，他们代替召会站住，站在全召会所当站的地位，替召会作事—二7下、11下、17下、26~28，三5、12、21，十二5、11：

Ｅ　The man-child consists of the overcomers who stand on behalf of the church, take the position that the whole church should take, and do the work for the church — 2:7b, 11b, 17b, 26-28; 3:5, 12, 21; 12:5, 11:

１　神所有的子民都该在神永远的目的里有分；但他们没有都负起该负的责任，所以神从他们中间拣选出一班人来，这就是妇人所生的男孩子。

１　All of God’s people should have a part in His eternal purpose, but not all assume their rightful responsibility; therefore, God chooses a group from among them — the man-child brought forth by the woman.

２　在圣经里，神子民中较刚强的人被视为一个集体的单位，为神争战，将神的国带到地上—启十二5、10~11。

２　In the Bible the stronger ones among God’s people are considered a collective unit fighting the battle for God and bringing God’s kingdom down to earth — Rev. 12:5, 10-11.

３　神要用男孩子来成就祂的经纶，完成祂的定旨—提前一4，提后一9，弗一9、11，三11。

３　God will use the man-child to fulfill His economy and to accomplish His purpose — 1 Tim. 1:4; 2 Tim. 1:9; Eph. 1:9, 11; 3:11.

４　神需要男孩子来打败祂的仇敌，带进祂的国，使祂永远的定旨得以完成；主的恢复就是今天神经纶的实行，而神的经纶只能借着男孩子来完成—启十二10。

４　God needs the man-child to defeat His enemy and to bring in His kingdom so that His eternal purpose might be accomplished; the Lord’s recovery is the practicality of God’s economy today, and His economy can be carried out only by the man-child — Rev. 12:10.

六　男孩子的被提乃是一个战略，使撒但在天上不再有地位；我们必须被提，执行神对祂仇敌的审判，使神的需要得着满足—5、7~10节。

Ｆ　The rapture of the man-child is a transaction that causes Satan to have no more position in heaven; we must be raptured to fulfill God’s need by executing His judgment upon His enemy — vv. 5, 7-10.

七　构成男孩子的信徒，胜过魔鬼（控告者，毁谤者），就是神的对头撒但，乃是因羔羊的血，并因自己所见证的话，他们虽至于死，也不爱自己的魂生命—10~11节。

Ｇ　Those who constitute the man-child overcome the devil (the accuser, the slanderer), who is Satan, the adversary of God, because of the blood of the Lamb and because of the word of their testimony, and they love not their soul-life even unto death — vv. 10-11.

八　男孩子的全人被基督的成分所浸润并浸透，因为他们天天得加强到他们里面的人里，使基督得以把祂自己建造到他们心里，他们为基督那追测不尽的丰富所滋养，并且穿上基督作神全副的军装—弗三16~18、8，六10~11。

Ｈ　The entire being of the man-child is saturated and permeated with the element of Christ because they are daily strengthened into their inner man so that Christ may build Himself into their hearts, they are being nourished with the unsearchable riches of Christ, and they put on Christ as the whole armor of God — Eph. 3:16-18, 8; 6:10-11.

周五纲目　晨兴

叁　以色列人被掳七十年，但因有尼希米这真正的得胜者，神仍能有祂时代的行动；他乃是对神有时代价值之人的榜样—尼一1~11，二9~20，四4~5、9，五10、14~19，八1~10，十三14、29~31：

Ⅲ　When Israel was taken into captivity for seventy years, God still had a dispensational move because of Nehemiah, who was a true overcomer; he is a pattern of someone who has dispensational value to God — Neh. 1:1-11; 2:9-20; 4:4-5, 9; 5:10, 14-19; 8:1-10; 13:14, 29-31:

一　尼希米记的要点乃是：重建耶路撒冷城及其城墙，乃是继续神选民中间祂见证的恢复，以完成祂的经纶，也是城内神殿的防卫和保护：

Ａ　The crucial point in the book of Nehemiah is that the rebuilding of the city of Jerusalem with its wall was both a continual recovery among His elect for His testimony as the accomplishment of God’s economy and a safeguard and protection for the house of God within the city:

１　这表征神的殿作为神在地上的居所和家，需要祂的国得建立作范围，以护卫祂在地上行政的权益，使祂能完成祂的经纶—参罗十四17。

１　This signifies that the house of God as His dwelling and home on the earth needs His kingdom to be established as a realm to safeguard His interest on the earth for His administration to carry out His economy — cf. Rom. 14:17.

２　重建神的殿，预表神恢复堕落的召会；重建耶路撒冷的城墙，预表神恢复祂的国；神建造祂的殿和建造祂的国是并行的—太十六18~19。

２　The rebuilding of the house of God typifies God’s recovery of the degraded church, and the rebuilding of the wall of the city of Jerusalem typifies God’s recovery of His kingdom; the building of God’s house and kingdom go together — Matt. 16:18-19.

二　当我们认识并享受基督作我们的生命，我们就有召会作为神的殿；我们若往前，认识祂作头的身分，殿就要扩大成为城，就是神的国—弗一10、22~23，四15，启二二1。

Ｂ　When we realize and enjoy Christ as our life, we have the church as the house of God; if we go further and realize His headship, the house will be enlarged to be the city, the kingdom of God — Eph. 1:10, 22-23; 4:15; Rev. 22:1.

三　尼希米记表明，今天我们在主的恢复里需要有正确的进取：

Ｃ　Nehemiah shows the need for us to have the proper aggressiveness in the Lord’s recovery today:

１　摩押人和亚扪人的首领对尼希米为以色列人求好处甚为恼怒；摩押人和亚扪人是罗得不纯洁之扩增的后代，他们恨恶并藐视以色列人—尼二10、19，参结二五3、8。

１　The leaders of the Moabites and Ammonites were greatly displeased about Nehemiah’s seeking the good of the children of Israel; these descendants of the impure increase of Lot hated and despised the children of Israel — Neh. 2:10, 19; cf. Ezek. 25:3, 8.

２　面临反对者的嗤笑、藐视和凌辱，尼希米乃是非常纯洁且进取的，他并不胆怯—尼一4，二3~8、17~20，四3~5、8~9、14、17~23，五14，十三23~31，参徒四29~31，帖前二2，提后一7~8。

２　In relation to the mocking, despising, and reproach of these opposers, Nehemiah was very pure and aggressive, not cowardly — Neh. 1:4; 2:3-8, 17-20; 4:3-5, 8-9, 14, 17-23; 5:14; 13:23-31; cf. Acts 4:29-31; 1 Thes. 2:2; 2 Tim. 1:7-8.

３　积极进取的人从神得着帮助；如同尼希米一样，使徒保罗与神联合，并体认神在这联合中的协助—徒二六21~22。

３　The aggressive ones receive help from God; like Nehemiah, the apostle Paul was allied with God and realized God’s assistance in this alliance — Acts 26:21-22.

４　尼希米的进取作为他属人行为上的美德，表明我们天然的性能、才干和美德需要经过基督的十字架，而被带到复活里，就是带进作为三一神之终极完成的那灵里，好在成就神经纶的事上对神有用。

４　Nehemiah’s aggressiveness, as a virtue in his human conduct, shows that our natural capacity, ability, and virtues must pass through the cross of Christ and be brought into resurrection, into the Spirit as the consummation of the Triune God, to be useful to God in the accomplishing of His economy.

周六纲目　晨兴

四　尼希米不活在他天然的人里，乃活在复活里；他是进取的，但他的进取伴随着其他特征：

Ｄ　Nehemiah did not live in his natural man but in resurrection; he was aggressive, but his aggressiveness was accompanied by other characteristics:

１　在尼希米与神的关系上，他爱神，也爱神在地上的权益，包括圣地（表征基督）、圣殿（表征召会）、和圣城（表征神的国）—王上八48，参提后三1~5。

１　In his relationship with God, he was one who loved God and also loved God’s interests on the earth, including the Holy Land (signifying Christ), the holy temple (signifying the church), and the holy city (signifying the kingdom of God) — 1 Kings 8:48; cf. 2 Tim. 3:1-5.

２　作为一个爱神的人，尼希米在交通中祷告神、接触神；为着城墙的重建，尼希米站在神的话上，并照着神的话祷告—尼一1~11，二4，四4~5、9。

２　As a person who loved God, Nehemiah prayed to God to contact Him in fellowship; for the rebuilding of the wall, Nehemiah stood on God’s word and prayed according to it — Neh. 1:1-11; 2:4; 4:4-5, 9.

３　尼希米信靠神，甚至与神成为一；结果，他成为神的代表—五19，参林后五20。

３　Nehemiah trusted in God and even became one with God; as a result, he became the representative of God — 5:19; cf. 2 Cor. 5:20.

４　尼希米在他与百姓的关系上，全然不自私；他不为自己寻求什么，也不顾自己的利益；他始终乐意为百姓和国家，牺牲他的所有—尼五10、14~19。

４　In his relationship with the people, Nehemiah was unselfish, without any self-seeking or self-interest; he was always willing to sacrifice what he had for the people and for the nation — Neh. 5:10, 14-19.

五　省长尼希米在王的地位上，在重建耶路撒冷城墙以完成神经纶的事上，居心纯全；他乃是神子民中间领头之人应该如何的榜样—参提前三2~7，彼前五1~3：

Ｅ　Nehemiah, as the governor, in the position of a king, was a man with a pure heart for the rebuilding of Jerusalem’s wall in carrying out God’s economy; he was a pattern of what a leader among God’s people should be — cf. 1 Tim. 3:2-7; 1 Pet. 5:1-3:

１　尼希米不像以色列和犹大许多的王；他不自私，不寻求自己的利益，也不放纵性欲。

１　Unlike many of the kings of Israel and Judah, Nehemiah was not selfish, did not seek his own interests, and was not indulgent in sexual lust.

２　尼希米作为总司令，也在那些预备与仇敌争战的人当中，并有分于夜间守望；他没有将这些事留给别人作，乃是亲自参与—尼四9~23。

２　As the commander-in-chief, Nehemiah was among those who were ready to fight against the enemy, and he took part in the night watch; he did not leave these matters to others but participated in them himself — Neh. 4:9-23.

３　尼希米与他弟兄因敬畏神，十二年之久没有吃省长的奉禄—五14~15。

３　He and his brothers did not eat the food appointed for the governor for twelve years because of the fear of God — 5:14-15.

４　尼希米坚定持续作城墙的工，没有接受任何一种报酬；他不图私利，反而供养别人，目的是为建造城墙—16~18节。

４　Nehemiah applied himself to work on the city wall without any kind of payment; instead of being self-seeking, he fed others for the purpose of building up the wall — vv. 16-18.

六　尼希米虽是首领，但他全然没有野心；这由他在重新构成以色列国的事上，承认自己需要以斯拉以神的话重新构成神的子民这事实所指明—八1~10，腓二3~4。

Ｆ　Although Nehemiah was the ruler, he was altogether not ambitious; this is indicated by the fact that in reconstituting the nation, he recognized his need of Ezra for the reconstitution of the people of God with the word of God — 8:1-10; Phil. 2:3-4.

七　尼希米是人类历史上完美的首领，上好的首领，也是一个长老该如何的最佳榜样；我们，尤其是众召会中领头的人，思想他的榜样，的确是值得的；这要叫我们也成为得着神并将神涌流给人的榜样，以转移这时代—尼五19，十三14。

Ｇ　Nehemiah was the perfect leader, the best leader in human history and the best example of what an elder should be; it is surely worthwhile for us, especially the leading ones in the churches, to consider his example so that we may be a pattern of gaining God and flowing out God to others in order to turn the age — Neh. 5:19; 13:14.

第八周　周一　　

晨兴喂养　　

　　启十二5 妇人生了一个男孩子，是将来要用铁杖辖管万国的；她的孩子被提到神和祂的宝座那里去了。

　　来十22 并且在心一面，我们已经被基督的血洒过，脱开了邪恶的良心，在身体一面，也已经用清水洗净了，就当存着真诚的心，以十分确信的信，前来进入至圣所。

　　照着圣经来看，女人的后裔要伤仇敌的头。创世记三章女人的后裔主要的是指主耶稣，但得胜者在这后裔里也有分。女人的后裔包括召会，特别是得胜者。虽然主伤了撒但的头，但他仍然在作工。女人的后裔要伤撒但的头，这事的应验可见于启示录十二章的男孩子。那独一的得胜者包括了所有的得胜者（10~11）（译自“圣洁没有瑕疵”英文版附录）。

　　Rev. 12:5 And she brought forth a son, a man-child, who is to shepherd all the nations with an iron rod; and her child was caught up to God and to His throne.

　　Heb. 10:22 Let us come forward to the Holy of Holies with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and having our bodies washed with pure water.

　　According to the Bible, the seed of the woman will bruise the head of the enemy. The seed of the woman in Genesis 3 primarily refers to the Lord Jesus, but the overcomers also have a part in this seed. The seed of the woman includes the church, especially the overcomers. Even though the Lord bruised Satan’s head, he is still at work. The fulfillment of the seed of the woman bruising Satan can be seen in the man-child in Revelation 12. The only Overcomer includes all the overcomers (vv. 10-11). (CWWN, vol. 34, “The Glorious Church,” p. 153)

信息选读　　

　　当神对某一件事的态度改变时，祂就有一个时代的行动。每一个时代的行动都带进神的新路。神最重要的时代行动是在启示录十二章。祂要结束这个时代，带进国度时代。……祂怎样才能结束这个时代，带进另一个时代？祂必须得着祂时代的凭借。这就是神今天所要作的。

　　男孩子的被提结束召会时代并引进国度时代。男孩子使神能有所行动。……我们绝不该忘记，神是能被限制的。在祂一切的行动中，祂等候人。神在天上的捆绑是基于我们在地上的捆绑；神在天上的释放是基于我们在地上的释放。每一件事都在于召会。

　　神的心意是要受造之物来对付堕落的受造之物。照着祂的定旨，全召会都该对付撒但；然而，召会堕落了，所以需要得胜者兴起来。神的定旨得以在得胜者身上成就，是因为他们与祂同工。我们在整本圣经都能看见得胜者的原则（译自“圣洁没有瑕疵”英文版附录）。

　　希伯来书的著者告诉我们要“来到（前来）”。……原文这辞在希伯来书里用过好几次：“来到施恩的宝座前”（四16），“前来进入至圣所”（十22），“来到神面前”和“到神面前来”（七25，十一6）。我们应当来到三个地方，就是到至圣所，到施恩的宝座，到神自己这里。不要退缩，乃要前来。……希伯来信徒……正处在退缩回去的危险。他们正在徘徊犹豫的时候，就有这封书信写给他们，勉励他们要前来。著者不是要他们前去，而是要他们前来。这意思是说，著者已经在某一个地方，现在要他的读者也前来进入他所在之处。……神在哪里？是在施恩的宝座上！施恩的宝座在哪里？是在至圣所里。著者写希伯来书时，是在至圣所里，他呼召希伯来弟兄们前来进入其中（希伯来书生命读经，四二八页）。

　　男孩子被提之后，妇人要受逼迫三年半。她许多其余的儿女要经过灾难，但神要保守他们。作得胜者主要的还不是为着逃避灾难。我们需要看见被提对主有什么价值，而不是对我们自己有什么价值。

　　男孩子的被提是一切时代行动中最大的，因为这行动除去人的能力和撒但的能力，把国度带进来。我们是活在最有特权的时期；我们能为神作得最多。光给我们看见道路，但力量和能力使我们能以走路。我们现今要被主使用，就必须付大的代价（译自“圣洁没有瑕疵”英文版附录）。

　　参读：希伯来书生命读经，第三十二篇。

　　When God changes His attitude toward a certain matter, He makes a dispensational move. Every dispensational move brings in God’s new way. His most important dispensational move is in Revelation 12. He wants to end this age and bring in the age of the kingdom…. How can He bring this age to a close and bring in another? He must have His dispensational instrument. This is what God wants to do today.

　　The rapture of the man-child brings an end to the church age and introduces the kingdom age. The man-child enables God to move….We should never forget that God can be limited. He waits for man in all of His moves. God’s binding in heaven is based on our binding on earth; God’s loosing in heaven is based on our loosing on earth. Everything depends on the church.

　　It is God’s desire that created beings would deal with fallen created beings. According to His purpose, the whole church should deal with Satan; however, the church has failed. Therefore, there is the need for the overcomers to rise up. God’s purpose is fulfilled in the overcomers because they work with Him. We can see the principle of the overcomers throughout the Word of God. (CWWN, vol. 34, “The Glorious Church,” pp. 153-154)

　　The writer of Hebrews tells us to “come forward.”...This phrase... is used several times in Hebrews: “come forward... to the throne of grace” (4:16); “come forward to the Holy of Holies” (10:22); “come forward to God” (7:25; 11:6). We need to come forward to three things: to the Holy of Holies, to the throne of grace, and to God Himself. Do not shrink backward—come forward. The Hebrew believers were in danger of shrinking back. They were staggering and hesitating, and the book of Hebrews was written to encourage them to come forward. The writer did not tell them to go forward but to come forward. This means that the writer was in a particular place and that he wanted his readers to come forward to the place where he was….Where is God? He is on the throne of grace. Where is the throne of grace? It is in the Holy of Holies. At the time of the writing of this book, the writer was there in the Holy of Holies, calling the Hebrew brothers to come forward. (Life-study of Hebrews, p. 356)

　　After the rapture the woman will be persecuted three and a half years. Many other of her children will go through the tribulation, but God will keep them. Being an overcomer is not primarily for escaping the tribulation. We need to see of what value the rapture is to the Lord, not to ourselves.

　　Of all the dispensational moves, the man-child is the greatest because it removes man’s power and the devil’s power, and it brings in the kingdom. We live in the most privileged time; we can do the most for God. Light will show us the way, but strength and power will enable us to walk the road. A great price must be paid in order to be used now. (CWWN, vol. 34, “The Glorious Church,” pp. 156-157)

　　Further Reading: CWWN, vol. 34, “The Glorious Church,” pp. 153-157 (Appendix); Life-study of Hebrews, msg. 32

第八周　周二　　

晨兴喂养　　

　　创三15　　我又要叫你和女人彼此为仇，你的后裔和女人的后裔也彼此为仇；女人的后裔要伤你的头，你要伤他的脚跟。

　　启十二1~2 天上现出大异象来，有一个妇人身披日头，脚踏月亮，头戴十二星的冠冕。她怀了孕，忍受产难，疼痛要生，就呼叫。

　　女人的后裔主耶稣已经伤了蛇的头，祂已经毁坏那掌死权的撒但。

　　当主耶稣在十字架上毁坏蛇的时候，蛇也伤了祂的脚跟。这是指撒但借着把主耶稣的脚钉在十字架上而伤了祂（诗二二16）。

　　创世记三章十五节的女人首先是指夏娃，其次是指所有属神的人，包括夏娃所表征的童女马利亚。因此，女人的后裔主要是指从马利亚生的主耶稣。然而，在启示录十二章，还有更多关于女人后裔的记载。启示录十二章所描绘，创世记三章十五节所表征的女人，是一位宇宙的妇人，在她里面有一部分称为男孩子（启十二1~2、5）。按圣经的意义，女人代表软弱，因为女人是较软弱的器皿（彼前三7）。男人，特别是男孩子，代表刚强。启示录十二章的宇宙妇人有两部分：外面的部分是这妇人本身，里面的部分是男孩子。……所有属神的人合起来就是那多少有些软弱的妇人，但其中有一部分是较刚强的男孩子，就是得胜者。……男孩子也是女人后裔的一部分（创世记生命读经，三一○至三一一页）。

　　Gen. 3:15 And I will put enmity between you and the woman and between your seed and her seed; he will bruise you on the head, but you will bruise him on the heel.

　　Rev. 12:1-2 And a great sign was seen in heaven: a woman clothed with the sun, and the moon underneath her feet, and on her head a crown of twelve stars; and she was with child, and she cried out, travailing in birth and being in pain to bring forth.

　　The Lord Jesus, the seed of the woman, has bruised the head of the serpent. The Lord has destroyed Satan, the one who holds the power of death. While the Lord Jesus was destroying the serpent on the cross, the serpent bruised His heel. This means that Satan wounded the Lord Jesus by nailing His feet to the cross (Psa. 22:16).

　　The woman in Genesis 3:15 first is Eve and second is all the people of God, including the virgin Mary, as signified by Eve. Hence, the seed of the woman is mainly the Lord Jesus who was born of Mary. However, more regarding the seed of the woman can be seen in Revelation 12. The woman depicted in Revelation 12 and signified in Genesis 3:15 is a universal woman, and within her is a part called the man-child (Rev. 12:1, 2, 5). In a biblical sense, woman represents weakness, for the woman is the weaker vessel (1 Pet. 3:7). The man, especially the man-child, represents strength. The universal woman of Revelation 12 has two parts: the outer part, which is the woman herself, and the inner part, which is the man-child…. All the people of God are the woman, who is somewhat weak, but among all the people of God is a stronger part, which is the man-child, the overcomers….The man-child is also a part of the seed of the woman. (Life-study of Genesis, pp. 252-253)

信息选读　　

　　男孩子并不是个人的，乃是团体的。既然妇人本身不是个人的，乃是宇宙的，团体的，她的孩子也必是宇宙的，团体的。这团体的男孩子包括作他元首、中心、实际、生命和性情的主耶稣。这有圣经可证。诗篇二篇八至九节预言主耶稣，神的受膏者，要用铁杖辖管列国；启示录二章二十六至二十七节说，召会中的得胜者要用铁杖辖管列国；而十二章五节告诉我们，男孩子要用铁杖辖管万国。因此，按照圣经的记载，主耶稣自己和祂的得胜者都要用铁杖辖管万国。所以，启示录十二章五节的男孩子，包括主耶稣和召会中的得胜者。此外，二十章四节说，基督和复活的得胜者要作王掌权一千年。因此，十二章的男孩子，既不是指个人的主耶稣，也不是指与祂分开的得胜者，乃是指主耶稣连同得胜者。基督自己是头一位得胜者（三21）。祂这位领头的得胜者，乃是众得胜者的元首、中心、实际、生命和性情。在地上属神的人中间，有一部分是刚强的，包括主耶稣和得胜者。因此，男孩子是由主耶稣和祂的得胜者组成的。

　　一面说，我们是女人；另一面说，我们是女人的后裔。我们是信靠神的人，这是我们的源头；我们也是从这信靠神的源头而出的后裔。因此，我们能刚强。唯有从信靠神的源头而出的后裔才能刚强，他们不是在自己里面刚强，乃是在神里面刚强。主耶稣自己领头作这样的人。祂是男孩子的元首；现在祂也是男孩子的中心、实际、生命和性情。仇敌撒但对这男孩子有何等的攻击！（创世记生命读经，三一二、三一四页）

　　参读：创世记生命读经，第十九至二十篇；启示录生命读经，第三十四至三十五篇。

　　This man-child is not individual; he is corporate. Since the woman herself is not individual, but universal and corporate, her child must also be universal and corporate. This corporate man-child includes the Lord Jesus as the Head, center, reality, life, and nature of the man-child. This can be proved from the Scriptures. Psalm 2:8-9 prophesies that the Lord Jesus, God’s Anointed One, will rule the nations with a rod of iron. Revelation 2:26-27 says that the overcomers in the churches will rule over the nations with a rod of iron. Now in Revelation 12:5 we are told that the man-child will rule all nations with a rod of iron. Therefore, according to the record of the Bible, both the Lord Jesus Himself and His overcomers will rule over the nations with a rod of iron. Thus, the man-child in Revelation 12:5 includes both the Lord Jesus and the overcomers in the churches. Furthermore, Revelation 20:4 says that Christ and the resurrected overcomers will reign as kings for a thousand years. Hence, the man-child in Revelation 12 is neither the Lord Jesus individually nor the overcomers separate from Him, but the Lord Jesus with the overcomers. Christ Himself is the foremost overcomer (Rev. 3:21). As the leading overcomer He is the Head, center, reality, life, and nature of the overcomers. Among the people of God on earth there is a stronger part which includes the Lord Jesus and the overcomers. Thus, the Lord Jesus and His overcomers compose the man-child.

　　On the one hand, we are the woman; on the other hand, we are the seed of the woman. We are the ones who trust in God: this is our source. We also are the seed of this source that trusts in God. Therefore, we can become strong. Only the seed of the source trusting in God can be strong, not strong in themselves, but strong in God. The Lord Jesus Himself took the lead to be such a person. He is the Head of the man-child. Now He is also the center, reality, life, and nature of the man-child. How the enemy, Satan, fights against this man-child! (Life-study of Genesis, pp. 253-255)

　　Further Reading: Life-study of Genesis, msgs. 19-20; Life-study of Revelation, msgs. 34-35

第八周　周三　　

晨兴喂养　　

　　启十二10~11 ……我们神的救恩、能力、国度、并祂基督的权柄，现在都来到了，因为那在我们神面前昼夜控告我们弟兄们的控告者，已经被摔下去了。弟兄们胜过他，是因羔羊的血，并因自己所见证的话，他们虽至于死，也不爱自己的魂生命。

　　〔启示录十二章里的〕妇人代表神全体的子民。但历代以来，神子民中总有些较刚强的人。在圣经里这些人被视为一个集体单位，为神争战，将神的国带到地上。

　　五节说，妇人“生”了一个男孩子。这里的生表征复活，与行传十三章三十三至三十四节者同。男孩子是由那些死了且复活的得胜圣徒组成的，这可由启示录十二章十一节“他们虽至于死”的话得到证明。……所有已死得胜圣徒的复活，就是男孩子的出生。所以，男孩子是由所有在这次复活之前死去的得胜圣徒组成。今天你若是得胜者，并且一直活着到主回来，你就不算是男孩子的一部分，反而可能是十四章所说初熟的果子之一。你如果是得胜者，又在主来之前死了，到时候你就要复活，成为男孩子的一部分。

　　十二章五节里所生出来的男孩子，是由十节所说的“弟兄们”组成的，他们被神的仇敌撒但反对并控告。弟兄们胜过他，是因羔羊的血，因自己所见证的话，并且因他们虽至于死，也不爱自己的魂生命（11）（启示录生命读经，四八九、四九六至四九七页）。

　　Rev. 12:10-11 …Now has come the salvation and the power and the kingdom of our God and the authority of His Christ, for the accuser of our brothers has been cast down, who accuses them before our God day and night. And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they loved not their soul-life even unto death.

　　The woman [in Revelation 12] represents the totality of God’s people. But throughout all generations there have been some stronger ones among God’s people. These are considered in the Bible as a collective unit fighting the battle for God and bringing God’s kingdom down to earth.

　　Verse 5 says that the woman “brought forth” the man-child. “Brought forth” here signifies resurrection, as in Acts 13:33-34. The man-child is composed of the overcoming saints who have died and who have been resurrected. This is proved by the words unto death in Revelation 12:11….The resurrection of all the dead overcoming saints will be the delivery of the man-child. Hence, the man-child is composed of all the overcoming saints who die before the time of this resurrection. If you are an overcomer today and live until the Lord comes back, you will not be a part of the man-child. Instead, you may be among the firstfruits mentioned in Revelation 14. But if you are an overcomer and die before the Lord comes back, you will be resurrected to be part of the man-child.

　　The man-child brought forth in 12:5 is composed of the “brothers” in verse 10 who have been opposed and accused by Satan, the enemy of God. They overcame him by the blood of the Lamb, by the word of their testimony, and by loving not their soul-life even unto death (v. 11). (Life-study of Revelation, pp. 420, 426-427)

信息选读　　

　　虽然我们都已经进入了主的恢复，我们却不该说，在这恢复中的每一个人都是得胜者。……我们只能说，在这恢复里的人，有较大的可能会成为得胜者。能否成为得胜者是在于你自己，在于你享受神的恩典有多少。……我们必须仰望主，使我们得着丰富、加强，越来越扎实，能以从妇人长到她刚强的部分里。但是不管你变得多刚强，切不要提早与妇人分开。……要留在妇人里面，作男孩子的部分，直到生产的时候来到。

　　我们怎样才能成为男孩子？你若要作男孩子的一部分，就必须吃得多，长得多，并且长得更强壮。用实际的话来说，就是必须多祷告，多花时间与主在一起，多吃主的话，多经历主，在生命里多有长进，多对付消极的事。别人说闲话，你不说闲话；别人不祷告，你祷告得更多。虽然你不该脱离妇人，但你该与别人有所不同。妇人是一般的，但属男孩子这一部分的人，却有几分特别。在主的恢复中，有许多亲爱的弟兄姊妹是平平常常的，他们的胃口很小，不愿意多吃。但你若要在男孩子里有分，就不该是平平常常的，必须要出众、清明、慎重。你得有好胃口，并且时时刻刻与主有个人直接的对付。……你是不是在男孩子里面，就看你对神的心意、神的行动以及神永远经纶的反应如何。你若日以继夜地往前，直到将自己完全彻底摆在神的经纶里，这样你就可能成为男孩子的一部分。

　　许多人有时间讲闲话，却找不出时间来读几页生命读经信息。你在男孩子的行列中么？……你是不是男孩子的一部分，就要看你饥渴的程度如何（启示录生命读经，四九○至四九一、四九三页）。

　　参读：启示录生命读经，第三十六、三十九、四十五篇。

　　Although we all have come into the Lord’s recovery, we should not say that everyone in the recovery will be an overcomer….We can only say that those in the recovery have a greater possibility of being overcomers. Whether or not you will be an overcomer depends upon you; it depends upon how much you share of God’s grace….We must look to the Lord that we may be enriched, strengthened, and become more solid so that we might grow from the woman into her stronger part. But no matter how strong you become, do not prematurely separate yourself from the woman…. Stay in the woman as part of the man-child until the time of delivery has come.

　　How can we be the man-child? If you would be part of the man-child, you must eat more, grow more, and become stronger. To put it into practical terms, you must pray more, spend more time with the Lord, eat more of the Word, experience the Lord more, grow in life more, and have more dealings with the negative things. If others would gossip, you would not gossip. If others would not pray, you would pray more. Although you should not be separate from the woman, you should be somewhat different from others. The woman is too general. Those who are part of the man-child are somewhat particular. Many of the dear ones in the Lord’s recovery are indifferent. They have little appetite and do not like to eat very much. But if you would be in the man-child, you should not be indifferent. You must be particular, sober, and serious. You must have a good appetite and have a personal, direct, moment-by-moment dealing with the Lord….Whether or not you will be in the man-child depends upon how you react to God’s desire, God’s move, and God’s eternal economy. If, day and night, you cannot go on until you have given yourself wholly and thoroughly to God’s economy, then it is likely that you are a part of the man-child.

　　Many of you have time to gossip, but you do not have time to read a few pages of the Life-study messages. Are you in the man-child?...Whether or not you are part of the man-child depends upon how hungry and thirsty you are. (Life-study of Revelation, pp. 421-423)

　　Further Reading: Life-study of Revelation, msgs. 36, 39, 45

第八周　周四　　

晨兴喂养　　

　　启十二7~9 天上起了争战，米迦勒和他的使者与龙争战，龙和它的使者也争战，并没有得胜，天上再没有他们的地方。大龙就被摔下去，它是那古蛇，名叫魔鬼，又叫撒但，是迷惑普天下的，它被摔在地上……。

　　〔在启示录十二章九节，〕“龙”指明巨大、残忍与杀害；“蛇”是指那一直在欺骗人的狡猾者；“魔鬼”的意思是控告者或毁谤者；撒但是背叛者。

　　这时撒但被摔下去，因为得胜者，就是男孩子，被提到神那里。这里的原则是，男孩子在哪里，哪里就没有仇敌的立场。撒但已经在基督的十字架上受了审判，但这审判需要执行。召会应当完成这审判，但召会失败了，所以得胜者必须起来，站住召会的地位，执行神在撒但身上的判决。……得胜者被提到神的宝座那里时，那里就不再有地方给仇敌。

　　一个寻求的信徒也许对付他的良心，直到良心成为纯洁的良心。然而，当良心成为纯洁的，就很容易软弱。……我们良心软弱的时候，仇敌总是控告我们，使我们一直觉得我们不对。……我们必须借着血的遮盖，站住抵挡仇敌。我们不仅必须宣告，更必须宣扬救赎之血的能力（李文集一九六四年第二册，六七二至六七三页）。

　　Rev. 12:7-9 And there was war in heaven: Michael and his angels went to war with the dragon. And the dragon warred and his angels. And they did not prevail, neither was their place found any longer in heaven. And the great dragon was cast down, the ancient serpent, he who is called the Devil and Satan, he who deceives the whole inhabited earth; he was cast to the earth...

　　[In Revelation 12:9] dragon indicates greatness, cruelty, and killing; serpent refers to the cunning one who always deceives; devil means accuser, or slanderer; and Satan is the rebellious one.

　　Satan is cast down at this point because the overcomers, the man-child, are caught up to God. The principle here is that where the man-child is, there is no ground for the enemy. Satan has been judged on the cross of Christ, but this judgment needs to be executed. The church should carry out this judgment, but it has failed, so the overcomers must rise up to take the position of the church to execute God’s sentence on Satan…. After the overcomers are raptured and caught up to God’s throne, there will be no more place there for the enemy.

　　A seeking believer may deal with his conscience until it becomes a pure conscience. However, when the conscience becomes pure, it is easy for it to be weak….When [it] is weak, the enemy always accuses us, causing us to constantly feel that we are not right…. [So] we have to stand against the enemy by the covering of the blood. We have to not only claim but proclaim the power of the redeeming blood. (CWWL, 1964, vol. 2, “A General Sketch of the New Testament in the Light of Christ and the Church, Part 4—Revelation,” pp. 495-496)

信息选读　　

　　神所有的子民，在神永远的……目的里，都是有分的；但是，他们没有都负起该负的责任，所以神从他们中间拣选出一班人来。这一班人是许多人中间的一部分，是神拣选出来的，……这就是这个妇人所生的男孩子。

　　〔男孩子的〕被提不光是个人的问题，被提更是为着要了结历世历代以来的那一个争战。……天上一有了争战，米迦勒同他的使者就与龙争战。龙就是那古蛇。它是一条蛇变成一条龙，它的能力越过越大了。但是，男孩子一被提，就不只不让它再大下去，并且要把它从天上摔下去。所以被提是一种工作，使撒但在天上再没有地位了。

　　启示录十二章的男孩子就是站在召会的地位上的得胜者，所以这个男孩子一被提，撒但就从天上被摔下来，国度就来到了。

　　得胜者所以作得胜者，不是为着自己得荣耀，得冠冕，乃是站在召会所当站的地位上，替召会作事情。……召会失败了，……没有站所当站的。唯有一班人……来替召会作那些事情，负那个责任，这一班人就是得胜者。得胜者所作的，就算是全召会所作的。只要有人在那里作得胜者，神就算是已经得着了。这就是男孩子的原则。

　　神的难处因着男孩子的被提就解决了，好像男孩子一出来，神的目的就非得着不可了。这是今天神所呼召、所注意的，神要得着这样的人来达到祂当初的目的（倪柝声文集第二辑第十四册，九○、九二至九三、九五至九六、九八至九九页）。

　　参读：圣洁没有瑕疵，第四章；启示录生命读经，第三十七至三十八篇。

　　All of God’s people have a part in His eternal purpose, but not all assume their rightful responsibility. Therefore, God chooses a group of people from among them. This group is a portion of the whole, a part of the many chosen by God. This is the man-child brought forth by the woman.

　　The rapture of the man-child is not just a matter of some individuals being caught up, but more than that, it is to bring to an end the warfare which has been going on for ages and generations….When this warfare takes place in heaven, Michael and his angels fight against the dragon, who is the old serpent. Formerly he was a serpent, but now he has changed in form to a dragon. He has steadily increased his power. However, once the man-child is caught up, not only is the dragon unable to be enlarged any further, but he is cast down from heaven. The rapture of the man-child is a transaction which causes Satan to have no more position in heaven.

　　The man-child in Revelation 12 consists of the overcomers who stand on behalf of the church. Therefore, as soon as the man-child is caught up, Satan is cast down from heaven and the kingdom comes.

　　The reason for the overcomers to be the overcomers is not to receive glory or crowns for themselves, but simply to take the position which the whole church should take and do the work for the church….The church... has failed... [and] has not gained the ground for God. There is only a group of people left to do that work for the church and to take up the church’s responsibility. This group is the overcomers. What they do is counted as the work of the whole church. If there are those who will be the overcomers, God’s purpose is attained and He is satisfied. This is the principle of the man-child.

　　God’s difficulty is removed by the rapture of the man-child; His problem is solved. It seems that once the man-child is born, God’s purpose can no longer be hindered. This is what God is calling for today; this is what interests Him today. God needs a group of people to attain His original goal. (CWWN, vol. 34, “The Glorious Church,” pp. 75-76, 78, 81, 83-84)

　　Further Reading: CWWN, vol. 34, “The Glorious Church,” ch. 4; Life-study of Revelation, msgs. 37-38

第八周　周五　　

晨兴喂养　　

　　太十六18~19 ……我要把我的召会建造在这磐石上， ……我要把诸天之国的钥匙给你，凡你在地上捆绑的，必是在诸天之上已经捆绑的；凡你在地上释放的，必是在诸天之上已经释放的。

　　罗十四17　因为神的国……乃在于公义、和平、并圣灵中的喜乐。

　　以斯拉记所载的历史，乃是关于以色列人从被掳中归回，重建神的殿，开始神选民中间照着神的经纶，为着祂在地上见证的恢复。尼希米记所载的历史，乃是关于重建耶路撒冷的城墙，继续神选民中间祂见证的恢复，以完成祂的经纶。

　　尼希米记的重点是：耶路撒冷城是城内神殿的防卫和保护。这表征神的殿作为神在地上的居所和家，需要祂的国得建立作范围，以护卫祂在地上行政的权益，使祂能完成祂的经纶。重建神的殿，预表神恢复堕落的召会；重建耶路撒冷的城墙，预表神恢复祂的国。神建造祂的殿和建造祂的国是并行的（太十六18~19）（尼希米记生命读经，一至三页）。

　　Matt. 16:18-19 …Upon this rock I will build My church…. I will give to you the keys of the kingdom of the heavens, and whatever you bind on the earth shall have been bound in the heavens, and whatever you loose on the earth shall have been loosed in the heavens.

　　Rom. 14:17 For the kingdom of God is... righteousness and peace and joy in the Holy Spirit.

　　The book of Ezra is a history of the return of Israel’s captivity and the rebuilding of the house of God as the initiation of God’s recovery among His elect for His testimony on the earth according to His economy. The book of Nehemiah is a history of the rebuilding of the wall of the city of Jerusalem as a continual recovery among His elect for His testimony for the accomplishment of His economy.

　　The crucial point of the book of Nehemiah is that the city of Jerusalem was a safeguard and protection for the house of God, which was in the city. This signifies that the house of God as His dwelling and home on the earth needs His kingdom to be established as a realm to safeguard His interest on the earth for His administration, to carry out His economy. The rebuilding of the house of God typifies God’s recovery of the degraded church, and the rebuilding of the wall of the city of Jerusalem typifies God’s recovery of His kingdom. God’s building of His house and His building of His kingdom go together (Matt 16:18-19). (Life-study of Nehemiah, pp. 1-2)

信息选读　　

　　摩押人和亚扪人的首领对尼希米为以色列人求好处甚为恼怒（尼二10）。……尼希米二章十七至二十节说到耶路撒冷城墙的重建。摩押人和亚扪人的首领嗤笑、藐视以色列人，问他们这样作，是否要背叛王（19）。尼希米回答他们说，“天上的神必亲自使我们亨通；所以我们作祂仆人的，要起来建造。

　　你们却在耶路撒冷无分、无权、无记念。”（20）这答复指明尼希米并不胆怯，反而非常进取。任何胆怯的人，都无法作神的仆人。

　　仇敌发怒，大大恼恨，嗤笑犹大人，藐视他们的建造（四1~3）。……尼希米信靠神，祷告神使〔仇敌〕的凌辱归于他们自己；这样，犹大人建造城墙，城墙就都连接起来，高至一半，因为他们用心作工（4~6）。今天无论我们多么受讥诮并藐视，我们都该有心建造，也该进取。

　　一面，以色列人预备好争战；另一面，他们信靠神，相信神要为他们争战。在这事上他们也是进取的。胆怯的人也许说，神既为我们争战，我们就不需要作什么。但实在说来，神要帮助那些帮助自己的人。你若不帮助自己，神就不会帮助你。照着历史，神不帮助胆怯的人。从神得着帮助的，乃是进取的人。

　　在〔旧约的〕预表里，许多人照着他们天然的性能和天然的美德，暂时为神所用，这有属灵的含意。这事的例子是尼希米和他的进取，就是他属人行为上的美德。……在新约……里，一切天然的美德和性能都该被带到十字架上。这些需要被置于十字架，并被除去。

　　照着基督十字架真正的意义，十字架的意思不仅仅是某样事物被带到尽头，乃是天然的事物被除去，好被带到复活里（尼希米记生命读经，四至六、一五至一六页）。

　　参读：尼希米记生命读经，第一至二篇。

　　The leaders of the Moabites and Ammonites were greatly displeased about Nehemiah’s seeking the good of the children of Israel (Neh. 2:10). Nehemiah 2:17-20 is a word concerning the rebuilding of the wall of Jerusalem. The leaders of the Moabites and Ammonites mocked and despised the children of Israel and asked whether they would rebel against the king by doing this (v. 19). Nehemiah answered them by saying, “The God of heaven Himself will make us prosper; therefore we His servants will rise up and build. But you have no portion nor right nor memorial in Jerusalem” (v. 20). This answer indicates that Nehemiah was very aggressive. He surely was not cowardly. Anyone who is cowardly cannot be a servant of God.

　　The enemies became angry and greatly enraged, and again they mocked the Jews and despised their building (4:1-3). Nehemiah trusted in God by praying that God would return their reproach to themselves. Thus the Jews built the wall, and all the wall was joined together to half its height, for they had a heart to work (vv. 4-6). Today, no matter how much we may be mocked and despised, we should have a heart to build and should be aggressive.

　　On the one hand, the children of Israel were prepared to fight; on the other hand, they trusted in God that He would fight for them. In this matter also they were aggressive. Those who are cowardly might say that, since God will fight for us, there is no need for us to do anything. But in a very real sense, God will help those who help themselves. If you do not help yourself, God will not help you. According to history, God does not help the cowardly. It is the aggressive ones who have received help from God.

　　In the typology in the Old Testament... many persons were temporarily used by God according to their natural capacity and natural virtues to signify something spiritual. An example of this is Nehemiah and his aggressiveness, which was a virtue in his human conduct…. In the New Testament, all the natural virtues and capacities should be brought to the cross. They need to be put to the cross and crossed out.

　　According to the real significance of the cross of Christ, the cross does not mean merely that something is put to an end but that the natural things are crossed out in order to be brought into resurrection. (Life-study of Nehemiah, pp. 3-5, 12-13)

　　Further Reading: Life-study of Nehemiah, msgs. 1-2

第八周　周六　　

晨兴喂养　　

　　王上八48　他们若……全心全魂归向你，又向着自己的地，……和你所选择的城，并我为你名所建造的殿，向你祷告。

　　彼前五2~3 务要牧养你们中间神的群羊，按着神监督他们，……乃是出于甘心；……出于热切；……作群羊的榜样。

　　尼希米是个不活在天然的人里，却活在复活里的人。他是进取的，但他的进取伴随着其他特征。首先，他爱神。……他也爱圣地（表征基督）、圣殿（表征召会）和圣城（表征神的国）。他爱神，并且在预表里，他爱基督、召会和国度。尼希米这位爱神的人，也是个接触神……〔和〕祷告神〔的人〕（尼一4）。……尼希米信靠神，甚至与神是一。

　　尼希米是进取的人；他爱神、圣地、圣殿和圣城，他接触神，与神交通，信靠神，并与神是一。结果，他成为神的代表（尼希米记生命读经，一九页）。

　　1 Kings 8:48 And if they return to You with all their heart and with all their soul..., and they pray to You toward their land..., the city that You have chosen, and the house that I have built for Your name.

　　1 Pet. 5:2-3 Shepherd the flock of God among you, overseeing...willingly, according to God;...eagerly;... by becoming patterns of the flock.

　　Nehemiah was one who lived not in his natural man but in resurrection. He was aggressive, but his aggressiveness was accompanied by other characteristics. First, he loved God…. He also loved the Holy Land (signifying Christ), the holy temple (signifying the church), and the holy city (signifying the kingdom of God). He loved God and, in typology, he loved Christ, the church, and the kingdom. As a person who loved God, Nehemiah was one who contacted God, ...prayed to God (Neh. 1:4)…. Nehemiah trusted in God and…became one with God.

　　Nehemiah was an aggressive person who loved God, the Holy Land, the holy temple, and the holy city, who contacted God and had fellowship with Him, who trusted in God, and who was one with God. As a result, he became the representative of God. (Life-study of Nehemiah, p. 15)

信息选读　　

　　在尼希米五章十四至十九节，我们看见尼希米的好榜样。……尼希米与他弟兄因敬畏神，十二年之久没有吃省长的奉禄（14~15）。

　　尼希米坚定持续修造城墙。他和他的弟兄并众仆人，……并没有置买田地。这就是说，他们没有接受任何一种报酬。反而他在席上丰盛地供养一百五十个犹大平民和官长，此外还有从四围外邦中到他这里来的犹大人；虽然如此，他并不要省长的奉禄，因为百姓为建造服役甚重（16~18）。

　　省长尼希米在王的地位上，在重建耶路撒冷城墙以完成神经纶的事上，居心纯全。他不自私，不寻求自己的利益，也不像诸王（包括大卫）一样放纵性欲。所以他有资格享受拔尖的分，就是神向祂选民所应许之美地的君王职分。他不图私利，反而供养别人，目的是为建造城墙。在人类历史中，他可能是唯一这样行的国家首领。结果，他就为神所用。

　　尼希米从神得着帮助，在重建耶路撒冷城墙上大大成功。今天我们，尤其是众召会中领头的人，思想他的榜样，的确是值得的。

　　尼希米是一国的元首，治理者，但他全然没有野心。这由他承认自己需要以斯拉的事实所指明。在重新构成以色列国的事上，尼希米知道自己不认识神的话，但以认识神的话闻名的以斯拉仍活着，所以尼希米愿意求助于以斯拉。今天许多领头的人不愿这样寻求帮助。……尼希米知道，若没有以斯拉，他就无法将神的百姓重新构成。

　　尼希米是人类历史上完美的首领，上好的首领。唯有在所罗巴伯、以斯拉、尼希米这样的人领导下，以色列才能重新构成为神在地上的见证，神在地上的彰显，成为与外邦列国完全不同的子民。这也预表神今天所要得着的召会。

　　百姓对尼希米没有抱怨，人人都珍赏他，感激他。我们可以说，尼希米是位杰出的长老，他是一个上好的榜样，说出长老该如何行。盼望今天众召会中所有的长老都像尼希米一样（尼希米记生命读经，八、一○、三六至三七、三九、三六页）。

　　参读：尼希米记生命读经，第三至五篇。

　　In Nehemiah 5:14 through 19 we see Nehemiah’s good example….Nehemiah and his brothers did not eat the food appointed for the governor for twelve years because of the fear of God (vv. 14-15).

　　Nehemiah applied himself to work on the city wall. He, his brothers, and all his servants... did not acquire fields. This means they did not receive any kind of payment. Rather, he fed richly at his table one hundred fifty Jews and rulers, besides those who came to him from the surrounding nations, not demanding the food appointed for the governor, for the building service was heavy on the people (vv. 16-18).

　　Nehemiah, as the governor, in the position of a king, was a man with a pure heart for the rebuilding of Jerusalem’s wall in carrying out God’s economy. He was not selfish, he did not seek his own interests, and he was not indulgent in sexual lust like all the kings, including David. Therefore, he was qualified to enjoy the top portion, the kingship of the good land promised by God to His elect. Instead of being self-seeking, he fed others for the purpose of building up the wall. In human history he might have been the only leader of a nation to behave in such a way. As a result, he was used by God.

　　Nehemiah received help from God to carry out a great success in the work of rebuilding the wall of the city of Jerusalem. It is surely worthwhile for us today, especially the leading ones in the churches, to consider his example. Nehemiah was a head, a ruler, of a nation, but he was altogether not ambitious, ... indicated by the fact that he recognized his need of Ezra. In reconstituting the nation, Nehemiah realized that he did not know God’s Word. But Ezra, who was famous for his knowledge of the Word of God, was still alive, and Nehemiah was willing to go to Ezra for help. Many of today’s leaders would not seek help in such a way…. Nehemiah knew that without Ezra he could not reconstitute the people of God.

　　Nehemiah was the perfect leader, the best leader in human history. Only under the leadership of such persons as Zerubbabel, Ezra, and Nehemiah could Israel be reconstituted to be the testimony of God, the expression of God on earth, a people absolutely different from the Gentile nations. This is a type of what God wants the church to be today.

　　There were no complaints about Nehemiah from the people. Everyone appreciated him and was grateful for him. We may say that Nehemiah was an outstanding elder, the best example of what an elder should be. I hope that all the elders in the churches today will be like Nehemiah. (Life-study of Nehemiah, pp. 6-7, 32-33, 31)

　　Further Reading: Life-study of Nehemiah, msgs. 3-5

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