读经：彼前二5，罗五9，17，十五16，林前十四1，4下，31
Scripture Reading: 1 Pet. 2:5, 9; Rom. 5:17; 15:16; 1 Cor. 14:1, 4b, 31
Scripture Reading: 1 Pet. 2:5, 9; Rom. 5:17; 15:16; 1 Cor. 14:1, 4b, 31
壹
基督是为着神家的大祭司，为着神国的属天君王，和为着神分赐之说话的申言者：
Christ is the High Priest for God's house, the heavenly King for God's kingdom, and the speaking Prophet for God's dispensing:
Christ is the High Priest for God's house, the heavenly King for God's kingdom, and the speaking Prophet for God's dispensing:
一
基督作大祭司，由亚伦和麦基洗德所预表─亚六12~13，来五4~6，六20，七1~3，出二八9~10，12，21，29~30。
Christ as the High Priest is typified by Aaron and Melchizedek—Zech. 6:12-13; Heb. 5:4-6; 6:20; 7:1-3; Exo. 28:9-10, 12, 21, 29-30.
Christ as the High Priest is typified by Aaron and Melchizedek—Zech. 6:12-13; Heb. 5:4-6; 6:20; 7:1-3; Exo. 28:9-10, 12, 21, 29-30.
二
基督作属天的君王，由大卫和所罗门所预表─太十二3~4，42，王上六2，10。
Christ as the heavenly King is typified by David and Solomon—Matt. 12:3-4, 42; 1 Kings 6:2, 10.
Christ as the heavenly King is typified by David and Solomon—Matt. 12:3-4, 42; 1 Kings 6:2, 10.
三
基督作说话的申言者，由摩西和玛拉基所预表─徒三22~23，申十八15，18，玛一1，二15~16，三1~2，16~18，四2。
Christ as the speaking Prophet is typified by Moses and Malachi—Acts 3:22-23; Deut. 18:15, 18; Mal. 1:1; 2:15-16; 3:1-2, 16-18; 4:2.
Christ as the speaking Prophet is typified by Moses and Malachi—Acts 3:22-23; Deut. 18:15, 18; Mal. 1:1; 2:15-16; 3:1-2, 16-18; 4:2.
贰
恢复召会作神的家和神的国，需要那些是祭司、君王和申言者的得胜者─拉三2，五1~2，亚四7~10，彼前二5，9，启一6，五10，罗五17，十五16，林前十四1，31：
The recovery of the church as the house of God and the kingdom of God needs overcomers who are priests, kings, and prophets—Ezra 3:2; 5:1-2; Zech. 4:7-10; 1 Pet. 2:5, 9; Rev. 1:6; 5:10; Rom. 5:17; 15:16; 1 Cor. 14:1, 31:
The recovery of the church as the house of God and the kingdom of God needs overcomers who are priests, kings, and prophets—Ezra 3:2; 5:1-2; Zech. 4:7-10; 1 Pet. 2:5, 9; Rev. 1:6; 5:10; Rom. 5:17; 15:16; 1 Cor. 14:1, 31:
一
祭司接触神，被神浸透，将神供应到人里面；君王活在基督的元首权柄之下，在神圣的生命中作王，胜过撒但、罪和死；申言者由神的活话所构成，将神圣的启示分赐到人里面，并将基督说到人里面─西三1~2。
A priest contacts God and is saturated with God to minister God into people; a king lives under the headship of Christ to reign in the divine life over Satan, sin, and death; and a prophet is constituted with the living word of God to impart divine revelation into others and speak Christ into people—Col. 3:1-2.
A priest contacts God and is saturated with God to minister God into people; a king lives under the headship of Christ to reign in the divine life over Satan, sin, and death; and a prophet is constituted with the living word of God to impart divine revelation into others and speak Christ into people—Col. 3:1-2.
二
当我们作祭司而活着，为神说话，将基督说到人里面，我们就是申言者；我们申言者的职事将我们带进君王的职任里，征服一切毁坏的混乱，并在独一建造的经纶里得胜。
When we live as priests to speak for God, to speak Christ into people, we are prophets, and our prophetic ministry brings us into the kingship to conquer all the destructive chaos and triumph in the unique constructive economy:
When we live as priests to speak for God, to speak Christ into people, we are prophets, and our prophetic ministry brings us into the kingship to conquer all the destructive chaos and triumph in the unique constructive economy:
三
在祭司、君王与申言者的功用当中，申言者的功用是最高的，因为这三种功用都在于神的话；申言使你成为得胜者，申言乃是得胜者的功用─林前十四1，4下，启一20，二1，7，参玛三1。
Among the functions of the priest, the king, and the prophet, the function of the prophet is the highest because all three of these functions depend upon God's word; prophesying makes you an overcomer and prophesying is the function of the overcomers—1 Cor. 14:1, 4b; Rev. 1:20; 2:1, 7; cf. Mal. 3:1.
Among the functions of the priest, the king, and the prophet, the function of the prophet is the highest because all three of these functions depend upon God's word; prophesying makes you an overcomer and prophesying is the function of the overcomers—1 Cor. 14:1, 4b; Rev. 1:20; 2:1, 7; cf. Mal. 3:1.
四
禁止申言在神面前乃是罪─摩二12下，七12~13，16~17，耶十一21~23，民十一29下，林前十四31，帖前五20。
To prohibit prophesying is a sin before God—Amos 2:12b; 7:12-13, 16-17; Jer. 11:21-23; Num. 11:29b; 1 Cor. 14:31; 1 Thes. 5:20.
To prohibit prophesying is a sin before God—Amos 2:12b; 7:12-13, 16-17; Jer. 11:21-23; Num. 11:29b; 1 Cor. 14:31; 1 Thes. 5:20.
叁
在神的命定里撒母耳是新的祭司和申言者，他的说话转移了时代─不是借着革命，乃是借着神圣的启示─带进君王职任─撒上三1~四21：
In God's ordination Samuel was a new priest and a prophet, whose speaking changed the age, not through revolution but through divine revelation, to bring in the kingship—1 Sam. 3:1—4:21:
In God's ordination Samuel was a new priest and a prophet, whose speaking changed the age, not through revolution but through divine revelation, to bring in the kingship—1 Sam. 3:1—4:21:
一
撒母耳供职作拿细耳人，分别归给神，绝对为神完成祂的经纶；他是自愿奉献的，顶替了那正式、形式的事奉神者─一11，28上，民六1~8。
Samuel ministered as a Nazarite consecrated to God absolutely for God's fulfillment of His economy, a volunteer to replace any official and formal serving ones of God—1:11, 28a; Num. 6:1-8.
Samuel ministered as a Nazarite consecrated to God absolutely for God's fulfillment of His economy, a volunteer to replace any official and formal serving ones of God—1:11, 28a; Num. 6:1-8.
二
撒母耳供职作尊荣神、讨神喜悦的祭司，顶替陈腐堕落的祭司职任─撒上二30，35，参士九9，13。
Samuel ministered as a God-honoring, God-pleasing priest to replace the stale and degraded priesthood—1 Sam. 2:30, 35; cf. Judg. 9:9, 13.
Samuel ministered as a God-honoring, God-pleasing priest to replace the stale and degraded priesthood—1 Sam. 2:30, 35; cf. Judg. 9:9, 13.
三
撒母耳供职作申言者，说神的话，是在耶和华的言语稀少，不常有异象的时候─撒上三1~10。
Samuel ministered as a prophet to speak the word of God when the word of Jehovah was rare and visions were not widespread—1 Sam. 3:1-10.
Samuel ministered as a prophet to speak the word of God when the word of Jehovah was rare and visions were not widespread—1 Sam. 3:1-10.
四
撒母耳供职作士师，在君王职分的实际里，顶替老旧之祭司职任对百姓的审断─七15~17。
Samuel ministered as a judge in the reality of the kingship to replace the judging of the people by the old priesthood—7:15-17.
Samuel ministered as a judge in the reality of the kingship to replace the judging of the people by the old priesthood—7:15-17.
五
撒母耳供职作祷告的人，为神的选民蒙保守在神的道路上祷告，使神在他们身上旨意的愿望得以成全─八6，十二20~25，十五11。
Samuel ministered as a man of prayer, praying for God's elect to be kept in the way of God that God's desire of His will in them might be fulfilled—8:6; 12:20-25; 15:11.
Samuel ministered as a man of prayer, praying for God's elect to be kept in the way of God that God's desire of His will in them might be fulfilled—8:6; 12:20-25; 15:11.
肆
在主的恢复里，为着神的建造，撒迦利亚是祭司兼申言者；他为神说话，启示在为着神建造的祭司职分和君王职分里，基督是神百姓的一切─亚一1，二5，8~9，三8~10，六12~13，四10，十三1，十二10，1，尼十二1，4，12，16，拉五1：
In the Lord's recovery for God's building, Zechariah was both a priest and a prophet who spoke for God to reveal that Christ is everything to God's people in the priesthood and kingship for God's building—Zech. 1:1; 2:5, 8-9; 3:8-10; 6:12-13; 4:10; 13:1; 12:10, 1; Neh. 12:1, 4, 12, 16; Ezra 5:1:
In the Lord's recovery for God's building, Zechariah was both a priest and a prophet who spoke for God to reveal that Christ is everything to God's people in the priesthood and kingship for God's building—Zech. 1:1; 2:5, 8-9; 3:8-10; 6:12-13; 4:10; 13:1; 12:10, 1; Neh. 12:1, 4, 12, 16; Ezra 5:1:
一
撒迦利亚三章里关于约书亚的异象，是要借着脱去他污秽的衣服，并给他穿上华美的衣袍，而加强祭司职分─1~10节：
The vision in Zechariah 3 concerning Joshua was to strengthen the priesthood by the removing of his filthy garments and clothing him with stately robes— vv. 1-10:
The vision in Zechariah 3 concerning Joshua was to strengthen the priesthood by the removing of his filthy garments and clothing him with stately robes— vv. 1-10:
１
那为着救赎我们之羔羊的血，洗净我们一切的罪，在神面前答复魔鬼对我们一切的控告，使我们胜过他；每当我们感觉魔鬼的控告，就需要应用这血─启十二10~11，约壹一7，9。
The blood of the Lamb, which is for our redemption, cleanses us from every sin and answers before God all the accusations of the devil against us, giving us the victory over him; we need to apply this blood whenever we sense the accusation of the devil—Rev. 12:10-11; 1 John 1:7, 9.
The blood of the Lamb, which is for our redemption, cleanses us from every sin and answers before God all the accusations of the devil against us, giving us the victory over him; we need to apply this blood whenever we sense the accusation of the devil—Rev. 12:10-11; 1 John 1:7, 9.
２
基督的宝血也是立约的血，把我们引进基督的实际里，祂乃是在至圣所里新约的恩典─太二六28，来十19~20，利十六11~16。
The precious blood of Christ is also the blood of the covenant, ushering us into the reality of Christ as the grace of the new covenant in the Holy of Holies—Matt. 26:28; Heb. 10:19-20; Lev. 16:11-16.
The precious blood of Christ is also the blood of the covenant, ushering us into the reality of Christ as the grace of the new covenant in the Holy of Holies—Matt. 26:28; Heb. 10:19-20; Lev. 16:11-16.
３
给约书亚所穿上的华美衣袍，表征基督在祂神圣之荣耀和人性之华美里的彰显─亚三4~5，出二八2，加三26~27，腓一20。
The stately robes with which Joshua was clothed signify the expression of Christ in His divine glory and human beauty—Zech. 3:4-5; Exo. 28:2; Gal. 3:26-27; Phil. 1:20.
The stately robes with which Joshua was clothed signify the expression of Christ in His divine glory and human beauty—Zech. 3:4-5; Exo. 28:2; Gal. 3:26-27; Phil. 1:20.
二
撒迦利亚四章金灯台和两棵橄榄树的异象，是要加强君王的职分─1~14节：
The vision in Zechariah 4 of the golden lampstand and the two olive trees was to strengthen the kingship—vv. 1-14:
The vision in Zechariah 4 of the golden lampstand and the two olive trees was to strengthen the kingship—vv. 1-14:
１
在撒迦利亚书里的灯台，表征为着圣殿恢复的建造，需要那灵；越有那灵，就越有召会，越有耶稣的见证─四1~6，弗五18，启一2，9，11。
The lampstand in Zechariah signifies the need of the Spirit for the building of the recovered temple—the more Spirit, the more church, and the more testimony of Jesus—vv. 1-6; Eph. 5:18; Rev. 1:2, 9, 11.
The lampstand in Zechariah signifies the need of the Spirit for the building of the recovered temple—the more Spirit, the more church, and the more testimony of Jesus—vv. 1-6; Eph. 5:18; Rev. 1:2, 9, 11.
２
两棵橄榄树表征约书亚（祭司职分）和所罗巴伯（君王职分），他们是两个油的儿子，满了耶和华的灵，为要重建神的殿─亚四3，12：
The two olive trees, signifying Joshua (the priesthood) and Zerubbabel (the kingship), are the two sons of oil, filled with the Spirit of Jehovah for the rebuilding of God's temple—Zech. 4:3, 12:
The two olive trees, signifying Joshua (the priesthood) and Zerubbabel (the kingship), are the two sons of oil, filled with the Spirit of Jehovah for the rebuilding of God's temple—Zech. 4:3, 12:
ａ
所有的信徒，就着是基督这独一橄榄树的枝子说，乃是许多橄榄树─罗十一17，约十五5。
All the believers are the many olive trees in the sense of being branches of Christ, the unique olive tree—Rom. 11:17; John 15:5.
All the believers are the many olive trees in the sense of being branches of Christ, the unique olive tree—Rom. 11:17; John 15:5.
ｂ
油指那灵，那灵就是神；神在预表上，是由金所表征的；我们需要借着天天出代价买金油，使我们成为油的儿子，在我们全人里充满神的灵─太二五9，启三18。
The oil denotes the Spirit, and the Spirit is God, who in typology is signified by gold; we need to be the wise virgins by daily paying the price to buy the golden oil so that we may be sons of oil who are filled with the Spirit of God in our whole being—Matt. 25:9; Rev. 3:18.
The oil denotes the Spirit, and the Spirit is God, who in typology is signified by gold; we need to be the wise virgins by daily paying the price to buy the golden oil so that we may be sons of oil who are filled with the Spirit of God in our whole being—Matt. 25:9; Rev. 3:18.
ｃ
供应油使灯台照耀，乃是流出神，用七倍加强的灵供应人，使他们被点活，借着召会作神的见证─林后三6，约七37~39上。
To supply the oil for the shining of the lampstand is to flow out God to supply others with the sevenfold intensified Spirit that they may be enlivened for God's testimony through the church—2 Cor. 3:6; John 7:37-39a.
To supply the oil for the shining of the lampstand is to flow out God to supply others with the sevenfold intensified Spirit that they may be enlivened for God's testimony through the church—2 Cor. 3:6; John 7:37-39a.
３
召会的建造乃是借着我们灵里的那灵才得完成─“不是倚靠权势，不是倚靠能力，乃是倚靠我的灵”─亚四6~9，十二1，罗八4，16，加五16，25，启二二17上。
It is by the Spirit in our spirit that the building of the church will be consummated—"Not by might nor by power, but by My Spirit"—Zech. 4:6-9; 12:1; Rom. 8:4, 16; Gal. 5:16, 25; Rev. 22:17a.
It is by the Spirit in our spirit that the building of the church will be consummated—"Not by might nor by power, but by My Spirit"—Zech. 4:6-9; 12:1; Rom. 8:4, 16; Gal. 5:16, 25; Rev. 22:17a.