事奉类 › 灵的操练与神的建造 › 第六篇　今日召会最迫切的需要

第六篇　今日召会最迫切的需要

灵的操练与神的建造

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　　近几年来，主给我们看见召会建造的需要。召会到了今天，的确有一个莫大的需要，不仅是要大家热心爱主，追求属灵；也不仅是要大家热心传福音，带人得救；更是要大家在一地一地，在灵里同被建造，成为活的属灵的殿，作主的身体，让主在其中得到安息，得到发表，得到荣耀。
　　一九五八年底，我们曾经释放过一系列关于建造的信息（见《神的建造》、《神建造的论据》、《成全圣徒与神家的建造》三书）；但是圣徒们的响应似乎还不太跟得上。到了最近，我们再释放与此相关的信息（见本书第一篇开头所列三书），弟兄姊妹的反应可以说达到沸点，众人对于神建造的需要，都有很重的感觉。所以从那时候起，我们就靠着主的恩典，在召会中能实际的有一点建造。
　　当我们要这样往前实际建造的时候，却发觉我们中间有个厉害的缺，就是里面缺乏属灵的丰盛。虽然主在已过的日子中，曾给我们很好的预备，但我们在灵的一面，仍是相当缺乏。
　　这个缺乏的原因，不外乎弟兄姊妹在神面前缺乏真实地交通和祷告。一九五八年春天，这里的负责弟兄们首先感觉到这个缺乏，看见好些圣徒虽然向主很有心，也喜欢聚会、听道，但他们个人和主之间的交通相当缺乏。所以那一年春天，一连有三次特别聚会，说到怎样借着读经、祷告，吃喝享受神，吸取神的丰盛（见《如何享受神及操练》）。在那几次聚会中，主对我们说了新鲜的话语，也是应时的话语。好些圣徒从那时起，在和主的交通上有了一个转机。
　　然而到了今天，因着要应付神建造的需要，我们发现弟兄姊妹实际活在神面前的光景，还是很缺，对于与神交通的看见尤其不够。我们越摸着新鲜的亮光，看见众圣徒作祭司与同被建造的关系，越发觉得这方面的需要。
　
　　彼前二5说，“就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”这里说到属灵的殿，是活石同被建造而有的。这个活石所建造的属灵的殿，就是一个祭司体系，是一班被建造的祭司。所以，若要众圣徒作活石，同被建造，就必须众人在神面前作祭司。这个亮光是非常清楚地，事奉神、亲近神、与神交通的祭司，就是属灵的殿，就是居所本身。
　　这在旧约的时候，已经有一点影儿了。我们看见出埃及记、利未记，一再的把帐幕和祭司调和着记载，好像祭司总是调在帐幕里，帐幕总是寄托在祭司身上。在旧约预表的图画里，祭司是事奉的人，帐幕是神的居所，二者虽然有别，却是联合且调和的。当帐幕支搭起来的时候，祭司一定要在帐幕里事奉神；等到以色列人行动的时候，帐幕也是托在祭司身上。在以色列人中间，一直是祭司的团体带着帐幕，帐幕和祭司一直不能分开。
　　到了新约彼得前书，祭司和帐幕调在一起的亮光，就非常清楚了。二5节给我们看见，祭司体系就是属灵的殿；新约的祭司就是新约的帐幕，－彼得前书一个个的祭司都是组成帐幕的分子。在这里我们看见，若非弟兄姊妹个个都是活的祭司，我们就不能盼望大家在召会中同被建造。人若缺少在里面和主交通，缺少活水的流通，他就不能算作是一块活石，在他身上也不可能有建造。所以，我们必须把人带到祭司职分里，叫人在至圣所里过生活，－彼得前书一直活在神面前，与神交通，这样才能叫人同被建造。
　　到这时候，我们看得很清楚，要叫神的儿女同被建造，除了带众人作祭司外，没有第二条路。我们只栽培弟兄姊妹不够，只造就他们不够，乃必须盼望他们蒙主怜悯，被带到祭司的生活里，实实在在是在圣所里供职，天天活在神面前，也让神活在他们里面。这样，他们里面的灵才能天天新鲜、丰满、长大，而能彼此相调，同被建造。灵里相调，就是建造。我们不能在自己里面被建造，我们只能在主的灵里被建造。
　　按着基督的身体来说，－彼得前书一面我们是浸在圣灵里，－彼得前书一面我们是饮于圣灵。林前十二13说，“我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”这意思，我们是在外面浸在圣灵里，在里面饮于圣灵。圣经说到圣灵之于我们，就是这两面。祂的浇灌是在外面，祂的充满是在里面。就着浇灌来说，我们是在祂里面受浸；就着充满来说，我们是饮于这位圣灵。若是我们个个都是在圣灵里，又让圣灵进到我们里面，把我们调和，我们就能实际的成为一个身体。这才是真实地配搭，真实地相调，真实地建造。所以，我们要看得非常清楚，若不是众人都被带到祭司职分里，召会就不可能被建造。
　
　　此外，主又给我们看见撒迦利亚六章。13节说，“他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这里特别提起主耶稣是建造圣殿者，在祂身上有两种职分，－撒迦利亚一种是君王的，－撒迦利亚一种是祭司的。祂在君王、祭司这两种职分之间筹定和平，把这两种职分汇合于一身，乃是为着神圣殿的建造。这和彼前二章完全吻合，5节说活石被建造成为属灵的殿，这属灵的殿就是祭司的体系；同时，这些祭司乃是君尊的祭司，有君王一面，也有祭司一面。
　　在旧约的每一次建造里，这两条路线从来没有缺过。在造会幕时，摩西代表权柄的一面，亚伦代表交通的一面。等亚伦和摩西过去后，以利亚撒和约书亚就来接替。以利亚撒接替交通的一条线，约书亚接替掌权的一条线。权柄和交通是不能分开的。约书亚是权柄，但不能独立，他一切的行动，都要得到以利亚撒交通的平衡和支配。以利亚撒带着乌陵、土明到神面前去交通，就是把神的众百姓带到神面前，去摸神的心意，也把神的心意带到神的百姓中间。这就是祭司身上的交通。在这个交通里，神和祂的子民，祂的子民和神自己，完全调成一个。而约书亚掌权那一面的行动，就是根据这个交通。约书亚的掌权，不能缺少以利亚撒的交通。同时，以利亚撒的交通，也不能缺少约书亚的权柄；何时一缺了，神子民中间的等次和次序，就无法维持。所以，神子民中间，必须有权柄这一面的执行，也必须有交通这一面摸着神的心意。这两面配合带领，才能使神子民一致，而同被建造。
　　等到以色列人进入迦南，到了士师时代，他们就开始混乱了。他们中间的祭司出了问题，甚至离开了圣所，到个人家里作家庭祭司、偶像祭司（士十七7~13），因此，他们交通这一面完全破坏了。交通一失去，权柄等次跟着就混乱。因此，士师记里说到：“以色列中没有王，各人行自己眼中看为正的事。”（6，二一25）这时候就是神子民最荒凉的时候。
　　以后撒母耳被兴起来，他首先站在祭司的地位上。撒母耳不是亚伦家的祭司，只是一个拿细耳人。在摩西五经里，神对于人事奉祂，有两条线的安排，－士师记一条是命定的，－士师记一条是自愿的。命定的是说，只要是亚伦家的人，生来就是祭司。自愿的是说，有的人虽然生来不在命定的祭司之内，但可以自愿作拿细耳人（民六1~5）。这是神开的一个恩典之门。特别到了撒母耳时，拿细耳人自愿的恩典之门，有了大的用处。当命定的祭司完全荒凉时，自愿的拿细耳人就能顶上来。撒母耳从幼年就穿以弗得，站在祭司的地位上。他这样作祭司，才把君王带进来。在圣经的原则上，总是交通带进权柄，祭司带进君王。
　　当大卫作王作得最像样，他和神之间的关系最正常的时候，他身上也是穿着以弗得。本来在旧约里，祭司和君王这两个职分，不能集于一身。然而，当大卫迎接约柜时，他在神面前跳舞赞美，身上也穿着以弗得（撒下六14）。这是一个小型的预表，表明主耶稣是集君王和祭司两职于一身。大卫这时候穿着以弗得，也是关乎神的帐幕、神居所的问题。因为当大卫把约柜接来时，约柜已经没有帐幕，没有安居之所。在诗篇里，他自己说，他不肯让眼皮打盹，不肯到床榻休息，直等到他为耶和华，为雅各的大能者找到安居之所（一三二3~5）。所以，大卫这个君王身上穿着祭司的以弗得，就是厉害的表明，若是神要得到一个居所，必须祭司和君王两职调和。换句话说，必须交通配合权柄，平衡权柄，带进权柄。
　　大卫还作了一件特别的事，他不只要为神建造圣殿，并且整顿了祭司的班次。所以，神的居所和祭司是永远分不开的。旧约一直给我们看见这点。当大卫要建造圣殿的时候，他非常注意加强祭司的事奉。他把祭司和利未人分成两种班次，－诗篇一种是烧香的班次，分二十四班（代上二四1~19）；另一种是歌唱的班次，也分二十四班（二五1~31）。当然歌唱是利未人作的，但利未人是挂在祭司身上。到了今天新约的时候，并不分利未人和祭司，凡是旧约祭司和利未人所作的，都是新约祭司所该作的。
　　可惜好景不常，荒凉的故事又发生了，到一个地步，圣殿里的祭司出了事，甚至圣殿关了门。因着这一个交通失去，君王也荒凉了。到了亚哈作王的时候，祭司完全荒凉到极点，君王也完全失职了。这个时候，申言者就出来了。申言者完全是非常时期的人物，是祭司和君王落下去时，才出现的。
　　到了恢复建造的时候，神的百姓从被掳之地回来建造圣殿，有大祭司约书亚，也有省长所罗巴伯；乃是权柄和交通二者一直平衡，神的殿才得到恢复（该一12~14）。然后，还有以斯拉站在祭司的地位上，教训神的百姓读律法书；尼希米作省长，带领遗民恢复圣城的建造（尼八1~18）。他们两人仍是祭司、君王两条线的配合。所以，难怪主耶稣建造神的圣殿，身上必须有君王和祭司两种职分。要召会得建造，必须有交通，也必须有权柄。
　　圣经的奇妙就在这里，在末了的启示录里，又有一幅图画，给我们看见一个宝座和一条生命水的河，贯通整个新耶路撒冷（二二1）；这又是权柄配合交通的故事。这条生命水的河，照约翰七章来看，明明是指着从神里面流出来生命的圣灵，在所有属乎祂的子民中间贯通（38~39）。神子民中间的交通，就是神在祂儿子里，在圣灵里的流出。
　　同时，这一个水流是从宝座流出来的。这个宝座自然是施恩的宝座，然而既是宝座，也必定是掌权的。宝座上坐着神和羔羊，－约翰二者是分不开的。神是光，羔羊是灯，光在灯里，－约翰二者乃是一体（启二一23）。神在羔羊里，而羔羊是指着祂曾死过，曾流过血，结束了旧造；祂的血把一切与神不和的，都洗净了。神就是在这位受死、流血的羔羊里面，从权柄的宝座，也是施恩的宝座上流了出来。在这里有交通，也有权柄。盼望圣灵给我们众人清楚地看见，这就是神历代的奥秘。
　　我们都知道，启示录是接着约翰福音的。在约翰福音里明说，神是太初就有的神，生命在祂里面，祂来是要叫人得生命（一1，4，十10）。而祂就是羔羊，要被杀，流血，解决人的罪，结束一切的旧造，并且祂也是娶新妇的新郎（一29，三29）。这些都在约翰福音里面。
　　到了启示录末了，就有一个总结。在新耶路撒冷里有新妇，有羔羊，有生命水的河和生命树。这乃是一个结论，给我们看见，这位太初就有的神，如何把祂自己发表出来，在祂儿子里面作了羔羊，完成了救赎，并且在圣灵里，作为一道活水的河，流通在众人里头；这道水流使我们众人在一个交通里，连贯在一起。而且这个交通是带着宝座，带着权柄的。宝座就是君王的问题，活水流通就是祭司交通的问题。在主耶稣身上，君王和祭司两职汇合。而在宇宙中间，也是一个宝座和一条生命水的河，有神的权柄，也有神的交通。今天我们这些神的儿女，也是君尊的祭司。我们是在神的交通里作祭司，同时我们身上又有神的权柄。就在这个交通和权柄的平衡里，我们才能同被建造，成为神的居所。唯有这一条路，能叫神的儿女同被建造，叫神得到一个居所。
　
　　圣经从头到尾都给我们看见，神所要得着的人就是祭司。神当初创造亚当，就是把他摆在亲近神的地位上。以后像亚伯、挪亚、亚伯拉罕那些先祖们，个个都是祭司，因为他们都是自己献祭。虽然亚伯拉罕遇见麦基洗德，他是至高神的祭司（创十四18），但那是另外一个意思。你能看见，像亚伯、挪亚、亚伯拉罕，被神拯救到一个地步，他们就是作祭司。到了新约，希伯来十章说，每个得救的人，都能到至圣所里（19）。照旧约的预表看，凡到至圣所的人都是祭司。所以这意思是说，神是愿意个个人得救之后，都作祭司。
　　什么是祭司？祭司就是一个与神交通，和神接触的人。神原初是要以色列人成为祭司的国度，全体都作祭司（出十九6）。但以后因着他们拜了金牛犊，十一个支派的人都落下去了，只有利未人出来站在神的一边，因此，祭司的职分就归到利未支派身上（三二19~29）。但这并不是说，其他的人不应该作祭司。祭司乃是神原初心意里所要的人。祭司的属灵意义，就是一个人一直亲近神，和神交通，给神一个敞开的机会，能把神自己里头的一切，都作到这人里面。今天我们蒙恩的人，就是站在这个地位上；所以，我们每一个人都该和神没有间隔，一直的与神交通，给神够多的机会，把祂自己作到我们里面，并且把我们摆到祂的交通里，好让祂的活水在我们里面自由的流通。
　　从前我们对祭司的领会太浮浅、太片面。现在主给我们全局的眼光，叫我们认识，祭司就是神起初造人时，所要得着的人。祭司乃是一个活在神面前，与神有交通，与神能调和，里面有神的生命和性情，外面有神的形像和权柄的人。他能在交通里彰显神、代表神，并且能让神的一切，从他经过，也完成在他身上；这就是祭司。所以唯有祭司，才是能成功神建造的人。
　
　　我们今天最迫切的需要，就是要作一个活在至圣所里的人，同时尽力帮助弟兄姊妹，进到这个交通中。十多年来，神在各方面都给我们有准备，现在需要我们把水泉打通，让活水流通在这里，实际的建造才能完成。比方，我们要盖房子，石头在这里，水泥在这里，钢筋在这里，沙子在这里，材料都已经齐备，现在只需要水来调和。照样，在今天的召会中，也是需要大家实际的生活在至圣所里，同时在各种聚会中，集中全力在这一点上带领弟兄姊妹。
　　在宇宙中只有一班人能完成神的心意，就是回到灵里与祂交通，让祂在灵里像活水一样流过的人。这样的人，里面的灵会越过越丰满、充实、壮大、活泼、刚强、释放；并且他的灵能出来与别人的灵相调，而同被建造。这是我们今天莫大的需要。
　　你我里面的灵，都该殷勤、火热，都该起来接受这个负担。一有机会，就三三两两在主面前多有祷告。这样来到聚会中，就是灵的事奉，灵的供应，灵的操练。慢慢的，神恩待我们，弟兄姊妹会一班一班的进入灵的交通，我们中间就会有真实地建造。凡让圣灵流过的人，定规是能被建造的人。当圣灵在我们里面像活水一样流通时，祂不只把属天的成分都流到我们里面，并且把我们里面的旧造、污秽、渣滓、复杂和掺杂的东西，统统冲刷干净；结果就叫我们在灵的交通里，有真实地建造。
　　原刊于一九六一年九月“话语职事”第一百二十三期
　
　　近几年来，主给我们看见召会建造的需要。召会到了今天，的确有一个莫大的需要，不仅是要大家热心爱主，追求属灵；也不仅是要大家热心传福音，带人得救；更是要大家在一地一地，在灵里同被建造，成为活的属灵的殿，作主的身体，让主在其中得到安息，得到发表，得到荣耀。　　一九五八年底，我们曾经释放过一系列关于建造的信息（见《神的建造》、《神建造的论据》、《成全圣徒与神家的建造》三书）；但是圣徒们的响应似乎还不太跟得上。到了最近，我们再释放与此相关的信息（见本书第一篇开头所列三书），弟兄姊妹的反应可以说达到沸点，众人对于神建造的需要，都有很重的感觉。所以从那时候起，我们就靠着主的恩典，在召会中能实际的有一点建造。　　当我们要这样往前实际建造的时候，却发觉我们中间有个厉害的缺，就是里面缺乏属灵的丰盛。虽然主在已过的日子中，曾给我们很好的预备，但我们在灵的一面，仍是相当缺乏。　　这个缺乏的原因，不外乎弟兄姊妹在神面前缺乏真实地交通和祷告。一九五八年春天，这里的负责弟兄们首先感觉到这个缺乏，看见好些圣徒虽然向主很有心，也喜欢聚会、听道，但他们个人和主之间的交通相当缺乏。所以那一年春天，一连有三次特别聚会，说到怎样借着读经、祷告，吃喝享受神，吸取神的丰盛（见《如何享受神及操练》）。在那几次聚会中，主对我们说了新鲜的话语，也是应时的话语。好些圣徒从那时起，在和主的交通上有了一个转机。　　然而到了今天，因着要应付神建造的需要，我们发现弟兄姊妹实际活在神面前的光景，还是很缺，对于与神交通的看见尤其不够。我们越摸着新鲜的亮光，看见众圣徒作祭司与同被建造的关系，越发觉得这方面的需要。
　
　　彼前二章五节说，“就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”这里说到属灵的殿，是活石同被建造而有的。这个活石所建造的属灵的殿，就是一个祭司体系，是一班被建造的祭司。所以，若要众圣徒作活石，同被建造，就必须众人在神面前作祭司。这个亮光是非常清楚地，事奉神、亲近神、与神交通的祭司，就是属灵的殿，就是居所本身。
--------本段经节汇集--------
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
------------------------
　　这在旧约的时候，已经有一点影儿了。我们看见出埃及记、利未记，一再的把帐幕和祭司调和着记载，好像祭司总是调在帐幕里，帐幕总是寄托在祭司身上。在旧约预表的图画里，祭司是事奉的人，帐幕是神的居所，二者虽然有别，却是联合且调和的。当帐幕支搭起来的时候，祭司一定要在帐幕里事奉神；等到以色列人行动的时候，帐幕也是托在祭司身上。在以色列人中间，一直是祭司的团体带着帐幕，帐幕和祭司一直不能分开。　　到了新约彼得前书，祭司和帐幕调在一起的亮光，就非常清楚了。二章五节给我们看见，祭司体系就是属灵的殿；新约的祭司就是新约的帐幕，一个个的祭司都是组成帐幕的分子。在这里我们看见，若非弟兄姊妹个个都是活的祭司，我们就不能盼望大家在召会中同被建造。人若缺少在里面和主交通，缺少活水的流通，他就不能算作是一块活石，在他身上也不可能有建造。所以，我们必须把人带到祭司职分里，叫人在至圣所里过生活，一直活在神面前，与神交通，这样才能叫人同被建造。
--------本段经节汇集--------
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
------------------------
　　到这时候，我们看得很清楚，要叫神的儿女同被建造，除了带众人作祭司外，没有第二条路。我们只栽培弟兄姊妹不够，只造就他们不够，乃必须盼望他们蒙主怜悯，被带到祭司的生活里，实实在在是在圣所里供职，天天活在神面前，也让神活在他们里面。这样，他们里面的灵才能天天新鲜、丰满、长大，而能彼此相调，同被建造。灵里相调，就是建造。我们不能在自己里面被建造，我们只能在主的灵里被建造。　　按着基督的身体来说，一面我们是浸在圣灵里，一面我们是饮于圣灵。林前十二章十三节说，“我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”这意思，我们是在外面浸在圣灵里，在里面饮于圣灵。圣经说到圣灵之于我们，就是这两面。祂的浇灌是在外面，祂的充满是在里面。就着浇灌来说，我们是在祂里面受浸；就着充满来说，我们是饮于这位圣灵。若是我们个个都是在圣灵里，又让圣灵进到我们里面，把我们调和，我们就能实际的成为一个身体。这才是真实地配搭，真实地相调，真实地建造。所以，我们要看得非常清楚，若不是众人都被带到祭司职分里，召会就不可能被建造。
--------本段经节汇集--------
林前12:13  
因为我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。
哥林多前书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　此外，主又给我们看见撒迦利亚六章。十三节说，“他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这里特别提起主耶稣是建造圣殿者，在祂身上有两种职分，一种是君王的，一种是祭司的。祂在君王、祭司这两种职分之间筹定和平，把这两种职分汇合于一身，乃是为着神圣殿的建造。这和彼前二章完全吻合，五节说活石被建造成为属灵的殿，这属灵的殿就是祭司的体系；同时，这些祭司乃是君尊的祭司，有君王一面，也有祭司一面。
--------本段经节汇集--------
撒迦利亚书六章（略，若需要被汇集，请勾选“不忽略整章”）
亚6:13  
他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。
彼得前书二章（略，若需要被汇集，请勾选“不忽略整章”）
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
------------------------
　　在旧约的每一次建造里，这两条路线从来没有缺过。在造会幕时，摩西代表权柄的一面，亚伦代表交通的一面。等亚伦和摩西过去后，以利亚撒和约书亚就来接替。以利亚撒接替交通的一条线，约书亚接替掌权的一条线。权柄和交通是不能分开的。约书亚是权柄，但不能独立，他一切的行动，都要得到以利亚撒交通的平衡和支配。以利亚撒带着乌陵、土明到神面前去交通，就是把神的众百姓带到神面前，去摸神的心意，也把神的心意带到神的百姓中间。这就是祭司身上的交通。在这个交通里，神和祂的子民，祂的子民和神自己，完全调成一个。而约书亚掌权那一面的行动，就是根据这个交通。约书亚的掌权，不能缺少以利亚撒的交通。同时，以利亚撒的交通，也不能缺少约书亚的权柄；何时一缺了，神子民中间的等次和次序，就无法维持。所以，神子民中间，必须有权柄这一面的执行，也必须有交通这一面摸着神的心意。这两面配合带领，才能使神子民一致，而同被建造。　　等到以色列人进入迦南，到了士师时代，他们就开始混乱了。他们中间的祭司出了问题，甚至离开了圣所，到个人家里作家庭祭司、偶像祭司（士十七7~13），因此，他们交通这一面完全破坏了。交通一失去，权柄等次跟着就混乱。因此，士师记里说到：“以色列中没有王，各人行自己眼中看为正的事。”（6，二一25）这时候就是神子民最荒凉的时候。
--------本段经节汇集--------
士17:7  
犹大的伯利恒有一个少年人，是犹大族的利未人；他在那里寄居。
士17:8  
这人离开犹大的伯利恒城，要找一个可寄居的地方。他行路的时候，到了以法莲山地，走到米迦的家。
士17:9  
米迦对他说，你从哪里来？他说，我是利未人，从犹大的伯利恒来；我一路走来，要找一个可寄居的地方。
士17:10  
米迦说，你可以住在我这里，作我的父和祭司；我每年给你十锭银子、一套衣服和维生的食物。利未人就跟他去了。
士17:11  
利未人情愿与那人同住；那人看这少年人如自己的儿子一样。
士17:12  
米迦使这利未人承接圣职，这少年人就作他的祭司，住在他家里。
士17:13  
米迦说，现在我知道耶和华必以好处待我，因这利未人作了我的祭司。
此处经节“6”没能在最近的文本中找到章数，请检查。
士21:25  
那些日子，以色列中没有王，各人行自己眼中看为正的事。
------------------------
　　以后撒母耳被兴起来，他首先站在祭司的地位上。撒母耳不是亚伦家的祭司，只是一个拿细耳人。在摩西五经里，神对于人事奉祂，有两条线的安排，一条是命定的，一条是自愿的。命定的是说，只要是亚伦家的人，生来就是祭司。自愿的是说，有的人虽然生来不在命定的祭司之内，但可以自愿作拿细耳人（民六1~5）。这是神开的一个恩典之门。特别到了撒母耳时，拿细耳人自愿的恩典之门，有了大的用处。当命定的祭司完全荒凉时，自愿的拿细耳人就能顶上来。撒母耳从幼年就穿以弗得，站在祭司的地位上。他这样作祭司，才把君王带进来。在圣经的原则上，总是交通带进权柄，祭司带进君王。
--------本段经节汇集--------
歌罗西书一章（略，若需要被汇集，请勾选“不忽略整章”）
歌罗西书一章（略，若需要被汇集，请勾选“不忽略整章”）
民6:1  
耶和华对摩西说，
民6:2  
你要对以色列人说，无论男女许了特别的愿，就是拿细耳人的愿，要将自己分别出来归给耶和华，
民6:3  
他就要远离淡酒和浓酒，也不可喝淡酒或浓酒作的醋；不可喝什么葡萄汁，也不可吃鲜葡萄或干葡萄。
民6:4  
在他分别出来的一切日子，凡葡萄树上结的，自核至皮所作的物，都不可吃。
民6:5  
在他许愿分别出来的一切日子，不可用剃刀剃头。他要成为圣别，直到他将自己分别出来归耶和华的日子满了；他要任由发绺长长。
------------------------
　　当大卫作王作得最像样，他和神之间的关系最正常的时候，他身上也是穿着以弗得。本来在旧约里，祭司和君王这两个职分，不能集于一身。然而，当大卫迎接约柜时，他在神面前跳舞赞美，身上也穿着以弗得（撒下六14）。这是一个小型的预表，表明主耶稣是集君王和祭司两职于一身。大卫这时候穿着以弗得，也是关乎神的帐幕、神居所的问题。因为当大卫把约柜接来时，约柜已经没有帐幕，没有安居之所。在诗篇里，他自己说，他不肯让眼皮打盹，不肯到床榻休息，直等到他为耶和华，为雅各的大能者找到安居之所（一三二3~5）。所以，大卫这个君王身上穿着祭司的以弗得，就是厉害的表明，若是神要得到一个居所，必须祭司和君王两职调和。换句话说，必须交通配合权柄，平衡权柄，带进权柄。
--------本段经节汇集--------
撒下6:14  
大卫束着细麻布的以弗得，在耶和华面前极力跳舞。
诗132:3  
我必不进我的帐幕，也不上我的床榻；
诗132:4  
我不容我的眼睛睡觉，也不容我的眼皮打盹；
诗132:5  
直等我为耶和华寻得所在，为雅各的大能者寻得居所。
------------------------
　　大卫还作了一件特别的事，他不只要为神建造圣殿，并且整顿了祭司的班次。所以，神的居所和祭司是永远分不开的。旧约一直给我们看见这点。当大卫要建造圣殿的时候，他非常注意加强祭司的事奉。他把祭司和利未人分成两种班次，一种是烧香的班次，分二十四班（代上二四1~19）；另一种是歌唱的班次，也分二十四班（二五1~31）。当然歌唱是利未人作的，但利未人是挂在祭司身上。到了今天新约的时候，并不分利未人和祭司，凡是旧约祭司和利未人所作的，都是新约祭司所该作的。
--------本段经节汇集--------
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
代上24:1  
亚伦子孙的班次记在下面：亚伦的儿子是拿答、亚比户、以利亚撒、以他玛。
代上24:2  
拿答、亚比户死在他们父亲之先，没有儿子；故此，以利亚撒、以他玛供祭司的职分。
代上24:3  
大卫同着以利亚撒的子孙撒督，和以他玛的子孙亚希米勒，将他们的族弟兄按事奉的职责分成班次。
代上24:4  
因以利亚撒子孙中为首的，比以他玛子孙中为首的更多，就把他们分班如下：以利亚撒的子孙中，作宗族首领的有十六人；以他玛的子孙中，按宗族作首领的有八人。
代上24:5  
他们都掣签分班，彼此一样；在圣所和神面前作官长的，有以利亚撒的子孙，也有以他玛的子孙。
代上24:6  
利未人中作书记的拿坦业的儿子示玛雅，在王和官长、祭司撒督、亚比亚他的儿子亚希米勒并祭司宗族和利未人宗族的首领面前，记录他们的名字，在以利亚撒的子孙中取一宗族，在以他玛的子孙中取一宗族。
代上24:7  
掣出来的第一签是耶何雅立，第二是耶大雅，
代上24:8  
第三是哈琳，第四是梭琳，
代上24:9  
第五是玛基雅，第六是米雅民，
代上24:10  
第七是哈歌斯，第八是亚比雅，
代上24:11  
第九是耶书亚，第十是示迦尼，
代上24:12  
第十一是以利亚实，第十二是雅金，
代上24:13  
第十三是胡巴，第十四是耶是比押，
代上24:14  
第十五是璧迦，第十六是音麦，
代上24:15  
第十七是希悉，第十八是哈辟悉，
代上24:16  
第十九是毗他希雅，第二十是以西结，
代上24:17  
第二十一是雅斤，第二十二是迦末，
代上24:18  
第二十三是第来雅，第二十四是玛西亚。
代上24:19  
这就是他们事奉的班次，要照他们祖宗亚伦所给他们的规例，就是耶和华以色列的神所吩咐亚伦的，进入耶和华的殿事奉。
代上25:1  
大卫和军中的众首领，从亚萨、希幔并耶杜顿的子孙中，将一些人分别出来事奉，要他们弹琴、鼓瑟、敲钹、唱歌。事奉供职的人数记在下面：
代上25:2  
属亚萨儿子的，有撒刻、约瑟、尼探雅、亚萨利拉，亚萨的这些儿子都在亚萨手下，遵王的指示唱歌。
代上25:3  
属耶杜顿的，有耶杜顿的儿子基大利、西利、耶筛亚、示每、哈沙比雅、玛他提雅六人，都归他们父亲耶杜顿指挥，弹琴、唱歌、称谢、赞美耶和华。
代上25:4  
属希幔的，有希幔的儿子布基雅、玛探雅、乌薛、细布业、耶利摩、哈拿尼雅、哈拿尼、以利亚他、基大利提、罗幔提以谢、约施比加沙、玛罗提、何提、玛哈秀；
代上25:5  
这些都是王的先见希幔的儿子，凭神的话高举祂的大能。神赐给希幔十四个儿子，三个女儿；
代上25:6  
他们都归他们父亲指挥，在耶和华的殿唱歌、敲钹、弹琴、鼓瑟，在神的殿事奉。亚萨、耶杜顿、希幔都遵王的指示。
代上25:7  
他们和他们的弟兄受训练向耶和华唱歌，都是善于歌唱的，共有二百八十八人。
代上25:8  
这些人无论大小，为师的、为徒的，都一同掣签分了职守。
代上25:9  
掣出来的第一签是亚萨的儿子约瑟；第二是基大利，他和他弟兄并儿子共十二人；
代上25:10  
第三是撒刻，他和他儿子并弟兄共十二人；
代上25:11  
第四是伊洗利，他和他儿子并弟兄共十二人；
代上25:12  
第五是尼探雅，他和他儿子并弟兄共十二人；
代上25:13  
第六是布基雅，他和他儿子并弟兄共十二人；
代上25:14  
第七是耶萨利拉，他和他儿子并弟兄共十二人；
代上25:15  
第八是耶筛亚，他和他儿子并弟兄共十二人；
代上25:16  
第九是玛探雅，他和他儿子并弟兄共十二人；
代上25:17  
第十是示每，他和他儿子并弟兄共十二人；
代上25:18  
第十一是亚萨列，他和他儿子并弟兄共十二人；
代上25:19  
第十二是哈沙比雅，他和他儿子并弟兄共十二人；
代上25:20  
第十三是书巴业，他和他儿子并弟兄共十二人；
代上25:21  
第十四是玛他提雅，他和他儿子并弟兄共十二人；
代上25:22  
第十五是耶利摩，他和他儿子并弟兄共十二人；
代上25:23  
第十六是哈拿尼雅，他和他儿子并弟兄共十二人；
代上25:24  
第十七是约施比加沙，他和他儿子并弟兄共十二人；
代上25:25  
第十八是哈拿尼，他和他儿子并弟兄共十二人；
代上25:26  
第十九是玛罗提，他和他儿子并弟兄共十二人；
代上25:27  
第二十是以利亚他，他和他儿子并弟兄共十二人；
代上25:28  
第二十一是何提，他和他儿子并弟兄共十二人；
代上25:29  
第二十二是基大利提，他和他儿子并弟兄共十二人；
代上25:30  
第二十三是玛哈秀，他和他儿子并弟兄共十二人；
代上25:31  
第二十四是罗幔提以谢，他和他儿子并弟兄共十二人。
------------------------
　　可惜好景不常，荒凉的故事又发生了，到一个地步，圣殿里的祭司出了事，甚至圣殿关了门。因着这一个交通失去，君王也荒凉了。到了亚哈作王的时候，祭司完全荒凉到极点，君王也完全失职了。这个时候，申言者就出来了。申言者完全是非常时期的人物，是祭司和君王落下去时，才出现的。　　到了恢复建造的时候，神的百姓从被掳之地回来建造圣殿，有大祭司约书亚，也有省长所罗巴伯；乃是权柄和交通二者一直平衡，神的殿才得到恢复（该一12~14）。然后，还有以斯拉站在祭司的地位上，教训神的百姓读律法书；尼希米作省长，带领遗民恢复圣城的建造（尼八1~18）。他们两人仍是祭司、君王两条线的配合。所以，难怪主耶稣建造神的圣殿，身上必须有君王和祭司两种职分。要召会得建造，必须有交通，也必须有权柄。
--------本段经节汇集--------
该1:12  
那时，撒拉铁的儿子所罗巴伯和约撒答的儿子大祭司约书亚，并一切余剩的百姓，都听从耶和华他们神的话，和耶和华他们神所差来申言者哈该的话；百姓也在耶和华面前存敬畏的心。
该1:13  
耶和华的使者哈该奉耶和华的差使对百姓说，耶和华说，我与你们同在。
该1:14  
耶和华激动撒拉铁的儿子犹大省长所罗巴伯的灵，和约撒答的儿子大祭司约书亚的灵，并一切余剩之百姓的灵；他们就来，在万军之耶和华他们神的殿作工。
尼8:1  
众民如同一人，聚集在水门前的宽阔处，请经学家以斯拉将摩西的律法书带来，这律法是耶和华吩咐以色列人遵守的。
尼8:2  
七月初一日，祭司以斯拉将律法书带到男女会众并一切听了能明白的人面前。
尼8:3  
他在水门前的宽阔处，从清早到晌午，在众男女，并一切听了能明白的人面前念这律法书。众民侧耳而听。
尼8:4  
经学家以斯拉站在为这事特制的木台上；玛他提雅、示玛、亚奈雅、乌利亚、希勒家和玛西雅站在他的右边；毗大雅、米沙利、玛基雅、哈顺、哈拔大拿、撒迦利亚和米书兰站在他的左边。
尼8:5  
以斯拉站在众民以上，在众民眼前展开这书；他一展开，众民就都站起来。
尼8:6  
以斯拉颂赞耶和华至大的神；众民都举手应声说，阿们，阿们；就低头，面伏于地，敬拜耶和华。
尼8:7  
耶书亚、巴尼、示利比、雅悯、亚谷、沙比太、荷第雅、玛西雅、基利他、亚撒利雅、约撒拔、哈难、毗莱雅和利未人，帮助百姓明白律法；百姓都站在自己的地方。
尼8:8  
他们念神的律法书，解译并讲明意思，使百姓明白所念的。
尼8:9  
省长尼希米和作祭司的经学家以斯拉，并帮助百姓明白的利未人，对众民说，今日是耶和华你们神的圣日，不要悲哀哭泣。这是因为众民听见律法书上的话都哭了。
尼8:10  
他又对他们说，你们去吃肥美的，喝甘甜的，有不能预备的就分给他，因为今日是我们主的圣日。你们不要忧愁，因耶和华的喜乐是你们的力量。
尼8:11  
于是利未人使众民静默，说，不要作声，因今日是圣日；也不要忧愁。
尼8:12  
众民都去吃喝，也分给人，大大快乐，因为他们明白所指示他们的话。
尼8:13  
次日，众民宗族的首领、祭司和利未人，都聚集到经学家以斯拉那里，要深入领略律法书上的话。
尼8:14  
他们见律法上写着，耶和华借摩西吩咐以色列人要在七月节住棚，
尼8:15  
并要在各城和耶路撒冷宣扬传布说，你们当上山去，将橄榄树、野橄榄树、番石榴树、棕树和各样茂密树的枝叶取来，照着所写的搭棚。
尼8:16  
于是百姓出去，取了树枝来，各人在自己的房顶上，或院内，或神殿的院内，或水门的宽阔处，或以法莲门的宽阔处搭棚。
尼8:17  
被掳归回的全会众就搭棚，住在棚里。从嫩的儿子约书亚的日子，直到那日，以色列人没有这样行过；于是众人大大喜乐。
尼8:18  
从头一天直到末一天，以斯拉每日念神的律法书。众人守节七日，第八日照例有严肃会。
------------------------
　　圣经的奇妙就在这里，在末了的启示录里，又有一幅图画，给我们看见一个宝座和一条生命水的河，贯通整个新耶路撒冷（二二1）；这又是权柄配合交通的故事。这条生命水的河，照约翰七章来看，明明是指着从神里面流出来生命的圣灵，在所有属乎祂的子民中间贯通（38~39）。神子民中间的交通，就是神在祂儿子里，在圣灵里的流出。
--------本段经节汇集--------
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
约翰福音七章（略，若需要被汇集，请勾选“不忽略整章”）
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
------------------------
　　同时，这一个水流是从宝座流出来的。这个宝座自然是施恩的宝座，然而既是宝座，也必定是掌权的。宝座上坐着神和羔羊，二者是分不开的。神是光，羔羊是灯，光在灯里，二者乃是一体（启二一23）。神在羔羊里，而羔羊是指着祂曾死过，曾流过血，结束了旧造；祂的血把一切与神不和的，都洗净了。神就是在这位受死、流血的羔羊里面，从权柄的宝座，也是施恩的宝座上流了出来。在这里有交通，也有权柄。盼望圣灵给我们众人清楚地看见，这就是神历代的奥秘。
--------本段经节汇集--------
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
------------------------
　　我们都知道，启示录是接着约翰福音的。在约翰福音里明说，神是太初就有的神，生命在祂里面，祂来是要叫人得生命（一1，4，十10）。而祂就是羔羊，要被杀，流血，解决人的罪，结束一切的旧造，并且祂也是娶新妇的新郎（一29，三29）。这些都在约翰福音里面。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约1:4  
生命在祂里面，这生命就是人的光。
约10:10  
贼来了，无非是要偷窃、杀害、毁坏；我来了，是要叫羊得生命，并且得的更丰盛。
约1:29  
次日，约翰看见耶稣向他走来，就说，看哪，神的羔羊，除去世人之罪的！
约3:29  
娶新妇的，就是新郎；新郎的朋友站着听祂，因着新郎的声音就欢喜快乐；所以我这喜乐满足了。
------------------------
　　到了启示录末了，就有一个总结。在新耶路撒冷里有新妇，有羔羊，有生命水的河和生命树。这乃是一个结论，给我们看见，这位太初就有的神，如何把祂自己发表出来，在祂儿子里面作了羔羊，完成了救赎，并且在圣灵里，作为一道活水的河，流通在众人里头；这道水流使我们众人在一个交通里，连贯在一起。而且这个交通是带着宝座，带着权柄的。宝座就是君王的问题，活水流通就是祭司交通的问题。在主耶稣身上，君王和祭司两职汇合。而在宇宙中间，也是一个宝座和一条生命水的河，有神的权柄，也有神的交通。今天我们这些神的儿女，也是君尊的祭司。我们是在神的交通里作祭司，同时我们身上又有神的权柄。就在这个交通和权柄的平衡里，我们才能同被建造，成为神的居所。唯有这一条路，能叫神的儿女同被建造，叫神得到一个居所。
　
　　圣经从头到尾都给我们看见，神所要得着的人就是祭司。神当初创造亚当，就是把他摆在亲近神的地位上。以后像亚伯、挪亚、亚伯拉罕那些先祖们，个个都是祭司，因为他们都是自己献祭。虽然亚伯拉罕遇见麦基洗德，他是至高神的祭司（创十四18），但那是另外一个意思。你能看见，像亚伯、挪亚、亚伯拉罕，被神拯救到一个地步，他们就是作祭司。到了新约，希伯来十章说，每个得救的人，都能到至圣所里（19）。照旧约的预表看，凡到至圣所的人都是祭司。所以这意思是说，神是愿意个个人得救之后，都作祭司。
--------本段经节汇集--------
创14:18  
又有撒冷王麦基洗德带着饼和酒出来迎接；他是至高神的祭司。
希伯来书十章（略，若需要被汇集，请勾选“不忽略整章”）
来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
------------------------
　　什么是祭司？祭司就是一个与神交通，和神接触的人。神原初是要以色列人成为祭司的国度，全体都作祭司（出十九6）。但以后因着他们拜了金牛犊，十一个支派的人都落下去了，只有利未人出来站在神的一边，因此，祭司的职分就归到利未支派身上（三二19~29）。但这并不是说，其他的人不应该作祭司。祭司乃是神原初心意里所要的人。祭司的属灵意义，就是一个人一直亲近神，和神交通，给神一个敞开的机会，能把神自己里头的一切，都作到这人里面。今天我们蒙恩的人，就是站在这个地位上；所以，我们每一个人都该和神没有间隔，一直的与神交通，给神够多的机会，把祂自己作到我们里面，并且把我们摆到祂的交通里，好让祂的活水在我们里面自由的流通。
--------本段经节汇集--------
出19:6  
你们要归我作祭司的国度，为圣别的国民。这些话你要告诉以色列人。
出埃及记十一章（略，若需要被汇集，请勾选“不忽略整章”）
出32:19  
摩西走近营前，就看见那牛犊，又看见人跳舞，便发烈怒，把两块版从手中扔出，在山下摔碎了。
出32:20  
又将他们所铸的牛犊用火焚烧，磨得粉碎，撒在水面上，叫以色列人喝。
出32:21  
摩西对亚伦说，这百姓向你作了什么，你竟使他们陷在这样大的罪里？
出32:22  
亚伦说，求我主不要发烈怒。这百姓专于作恶，是你知道的。
出32:23  
他们对我说，你为我们造神像，可以在我们前面引路；因为领我们从埃及地上来的那人摩西，我们不知道他遭遇了什么事。
出32:24  
所以我对他们说，凡有金环的，可以摘下来，他们就给了我。我把金环扔在火中，这牛犊便出来了。
出32:25  
摩西见百姓放肆（因为亚伦纵容他们，使他们在仇敌中间被讥刺），
出32:26  
就站在营门中，说，凡属耶和华的，都到我这里来！于是利未的子孙，都到他那里聚集。
出32:27  
他对他们说，耶和华以色列的神这样说，你们各人把刀佩在腰间，在营中往来，从这门到那门，各人杀自己的弟兄、同伴和邻舍。
出32:28  
利未的子孙照摩西的话行了；那一天百姓中被杀的约有三千。
出32:29  
摩西说，今天你们要承接圣职，归与耶和华，因为各人攻击了自己的儿子和弟兄，使耶和华今天赐福与你们。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　从前我们对祭司的领会太浮浅、太片面。现在主给我们全局的眼光，叫我们认识，祭司就是神起初造人时，所要得着的人。祭司乃是一个活在神面前，与神有交通，与神能调和，里面有神的生命和性情，外面有神的形像和权柄的人。他能在交通里彰显神、代表神，并且能让神的一切，从他经过，也完成在他身上；这就是祭司。所以唯有祭司，才是能成功神建造的人。
　
　　我们今天最迫切的需要，就是要作一个活在至圣所里的人，同时尽力帮助弟兄姊妹，进到这个交通中。十多年来，神在各方面都给我们有准备，现在需要我们把水泉打通，让活水流通在这里，实际的建造才能完成。比方，我们要盖房子，石头在这里，水泥在这里，钢筋在这里，沙子在这里，材料都已经齐备，现在只需要水来调和。照样，在今天的召会中，也是需要大家实际的生活在至圣所里，同时在各种聚会中，集中全力在这一点上带领弟兄姊妹。　　在宇宙中只有一班人能完成神的心意，就是回到灵里与祂交通，让祂在灵里像活水一样流过的人。这样的人，里面的灵会越过越丰满、充实、壮大、活泼、刚强、释放；并且他的灵能出来与别人的灵相调，而同被建造。这是我们今天莫大的需要。　　你我里面的灵，都该殷勤、火热，都该起来接受这个负担。一有机会，就三三两两在主面前多有祷告。这样来到聚会中，就是灵的事奉，灵的供应，灵的操练。慢慢的，神恩待我们，弟兄姊妹会一班一班的进入灵的交通，我们中间就会有真实地建造。凡让圣灵流过的人，定规是能被建造的人。当圣灵在我们里面像活水一样流通时，祂不只把属天的成分都流到我们里面，并且把我们里面的旧造、污秽、渣滓、复杂和掺杂的东西，统统冲刷干净；结果就叫我们在灵的交通里，有真实地建造。　　原刊于一九六一年九月“话语职事”第一百二十三期
　
THE PRESENT LACK OF THE CHURCH
　The Lord has shown us that there is the need to build the church. The present need of the church is not merely for the believers to love the Lord fervently, to pursue spirituality, or to preach the gospel zealously in order to lead people to salvation. Rather, the present need is for the believers to be built together in spirit to become a living, spiritual temple as the Body of Christ for Him to obtain rest, to be expressed, and to be glorified.
　In 1958 we released a series of messages concerning the building (see the following three books: The Building Work of God, The Basis for the Building Work of God, and The Perfecting of the Saints and the Building Up of the House of God). The response of the saints to these messages was inadequate. However, there has been a strong response from the saints to the recent messages concerning the building of the church. This response has resulted in some amount of practical building in the church.
　While pursuing the practical building, we discovered that there is a serious lack in spiritual riches among us. We still are lacking in matters related to the spirit, because we are short of genuine fellowship and prayer. In the spring of 1958 the leading brothers sensed this shortage. The brothers saw that many saints have a heart for the Lord and enjoy coming to the meetings and listening to messages but lack personal fellowship with the Lord. Therefore, we had three conferences to cover how to eat, drink, and enjoy God and how to absorb His riches through reading the Word and prayer (see How to Enjoy God and How to Practice the Enjoyment of God). The Lord spoke a fresh and timely word to us in those meetings, and a number of saints experienced a turn in their fellowship with the Lord.
　However, there is still a great lack in the practical living of the saints in relation to the present need of God’s building. We still do not have adequate fellowship with the Lord. The more we fellowship concerning the relationship between the saints who serve as priests and their being built up together, the more we sense this need.
　
THE BUILDING OF THE CHURCH AND OUR SERVING AS PRIESTS
　First Peter 2:5 says, “You yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood.” The spiritual house is produced through the living stones being built up together. This house is a priesthood, a group of built-up priests. Therefore, for the saints to be built up together, they must be priests. The priests who serve God, draw near to Him, and fellowship with Him are the spiritual house, the dwelling place of God.
　In both Exodus and Leviticus the priests’ service was always related to the tabernacle; the tabernacle was entrusted to their care. In the picture of the Old Testament typology the priests were the serving ones, and the tabernacle was God’s dwelling place. The priests and the tabernacle were distinct but not separate from each other. When the tabernacle was pitched, the priests served God in the tabernacle. When the children of Israel moved, the tabernacle was entrusted to the priests. Among the children of Israel there was always a corporate body of priests caring for the tabernacle. The tabernacle and the priests could not be separated.
　In the New Testament 1 Peter 2 speaks concerning the priests and the tabernacle being mingled as one. Verse 5 says that the priesthood is the spiritual house. The New Testament priests are the New Testament tabernacle. Every priest is a constituent of the tabernacle. Every saint must be a living priest in order for us to be built up together as the church. A saint who lacks fellowship with the Lord and the flow of living water cannot be considered a living stone, nor is there the possibility for him to be built with others. Therefore, we must bring the saints into the priestly service for them to live a life in the Holy of Holies, that is, to live continuously before God and in fellowship with Him. This is the only way that we can be built up together.
　Apart from being brought into the priesthood, there is no other way for the children of God to be built together. It is not sufficient for us to nurture and edify the saints. The saints must be brought into the priestly living so that they may serve in the tabernacle, that is, live before God and let God live in them. Then their spirit will be fresh, and they will grow daily and be able to be blended and built up together. To be blended in spirit is to be built up. We cannot be built up in ourselves; we can be built up only in the Spirit.
　With respect to the Body of Christ, on the one hand, we have been baptized in the Spirit, and on the other hand, we have been given to drink the Spirit. First Corinthians 12:13 says, “In one Spirit we were all baptized into one Body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.” This means that we are baptized in the Spirit outwardly and that we drink the Spirit inwardly. These are the two aspects of our experience of the Spirit. We experience His outpouring and His infilling. With respect to the outpouring, we are baptized in Him; with respect to the infilling, we drink Him. If we are in the Spirit and let the Spirit blend us together, we will experience the one Body. This is real coordination, blending, and building. We must see that unless the saints are brought into the priestly service, there is no way for the church to be built.
　
THE COORDINATION OF FELLOWSHIP AND AUTHORITY
　Concerning the Lord Jesus, Zechariah 6:13 says, “It is he who will build the temple of Jehovah; and he will bear majesty and will sit and rule on his throne; and he will be a priest on his throne; and the counsel of peace will be between the two of them.” As the Builder of the holy temple, the Lord holds the two offices of the kingship and the priesthood. In Him there is the counsel of peace between the two offices. The two offices are joined together in Him for the building of the temple. This corresponds with 1 Peter 2:5, which says that the living stones are being built into a spiritual house, which is the holy priesthood. In addition, verse 9 says that the priests are a royal priesthood. The priests serve not only as priests but also as kings.
　In the Old Testament the two lines of the priesthood and the kingship were involved with the building of the tabernacle and of the temple. In the building of the tabernacle, Moses represented the aspect of authority, the kingship, while Aaron represented the aspect of fellowship, the priesthood. After Moses and Aaron, Joshua and Eleazar continued to represent the aspects of authority and fellowship (Num. 34:17). Eleazar continued the line of fellowship, and Joshua continued the line of authority. Authority and fellowship are inseparable. Joshua was the authority, but he could not rule independently. All his actions had to be balanced and regulated by Eleazar’s fellowship with God. Eleazar bore the Urim and the Thummim when he fellowshipped with God. In this way he brought all of God’s people before God and brought God’s intention to His people. This was the function of fellowship in the priesthood. In such a fellowship God and His people were mingled as one. Joshua’s actions in the aspect of authority were based on this fellowship. Joshua could not exercise authority without Eleazar’s fellowship. Moreover, Eleazar’s fellowship could not be executed without Joshua’s authority. If either were lacking, the rank and order among God’s people would not have been maintained. Therefore, among God’s people there must be the execution of authority, and there must also be fellowship to touch God’s heart. These two aspects need to be in coordination in order for the people of God to be in oneness and thereby be built together.
　After the children of Israel entered into Canaan, during the age of the judges, the people fell into confusion. There were problems among the priests, and some even left the tabernacle to become family priests, serving idols (Judg. 17:7-13; 18:14-20). The aspect of fellowship among the children of Israel was completely destroyed. Once the fellowship was destroyed, authority was lost, and order was replaced with chaos. Hence, the book of Judges says, “There was no king in Israel; everyone did that which was right in his own eyes” (17:6; 21:25). That was a time of desolation among the people of God.
　Later, Samuel was raised up in the position of a priest. He was not a priest of the house of Aaron; he was a Nazarite. In the Pentateuch God arranged that His people could serve Him either by ordination or by voluntary consecration. To serve by ordination meant that one was a male of the house of Aaron and, hence, a priest by birth. To serve by voluntary consecration meant that a person was not a priest by birth but that he volunteered to become a Nazarite (Num. 6:1-5). This was a door of grace opened by God for His people to serve Him. At the time of Samuel this door of grace was used. When the ordained priests were in desolation, a voluntary Nazarite was able to come in and replace them. Samuel wore the ephod and stood in the position of a priest, even while he was still a boy (1 Sam. 2:18). By serving as a priest, he brought in the kingship. Hence, fellowship always brings in authority; that is, the priesthood brings in the kingship.
　When David was a proper king, having a normal relationship with God, he also wore the ephod. The two offices of the priesthood and the kingship were not borne by one person. However, when David brought the Ark into Jerusalem, he danced before God and was girded with a linen ephod (2 Sam. 6:14). This is a type of the Lord Jesus possessing the two offices of the priesthood and the kingship. David’s wearing the ephod on that occasion was related to God’s tabernacle, His dwelling place. When David brought the Ark into Jerusalem, the Ark was no longer in the tabernacle, its resting place. Hence, in Psalm 132 David said that he would not go up onto the couch of his bed or give slumber to his eyelids until he found a place for Jehovah, a tabernacle for the Mighty One of Jacob (vv. 3-5). The fact that David as a king put on the priestly ephod is a strong indication that in order for God to have a dwelling place, the priesthood and the kingship must be blended. In other words, there must be the fellowship that coordinates with, balances, and brings in authority.
　David not only desired to build the temple for God; he also set the priests in divisions. God’s dwelling place cannot be separated from the priesthood. The Old Testament is consistent in this matter. While David was gathering material to build the temple, he paid attention to the strengthening of the priestly service. He divided the priests and the Levites into two groups. One group was responsible for the service in the house of Jehovah and had twenty-four divisions (1 Chron. 24:1-19). The other group was responsible for singing praise and also had twenty-four divisions (ch. 25). The singing was performed by the Levites, but they were attached to the priests. In the New Testament there is no distinction between the priests and the Levites. Whatever the priests and Levites did in the Old Testament should be done by the New Testament priests.
　The glorious situation with the priesthood did not last long. The priesthood fell into desolation, and the doors of the temple were even closed. When the fellowship was lost, the kingship fell into degradation. During the reign of Ahab the priesthood was desolate, and the kingship failed completely. At this time the prophets emerged. The prophets functioned during an abnormal situation. They emerged during the degradation of the priests and kings.
　During the recovery of the building, when the people of God returned from the land of captivity to rebuild the temple, Zerubbabel was the governor, and Joshua was the high priest. The coordination between the kingship and the priesthood, between authority and fellowship, was necessary for the temple of God to be recovered (Zech. 6:13). Later, Ezra, a priest and scribe, taught God’s people the books of the law, and Nehemiah, who was the governor, led the people to rebuild the holy city (Neh. 8). In these two men we can see the coordination of the priesthood and the kingship. As the person who builds the temple of God, the Lord Jesus possesses the two offices of the kingship and the priesthood. In order to build the church, there must be fellowship and authority.
　How wonderful it is that at the end of Revelation, the last book in the Bible, there is the throne of God and a river of water of life flowing through the New Jerusalem: “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street” (22:1). This is a picture of authority in coordination with fellowship. According to John 7, the river of water of life denotes the Spirit of life flowing out of God into all those who belong to Him (vv. 38-39). The fellowship among God’s people is the flowing out of God in the Son as the Spirit.
　This river flows out of the throne, which is the throne of grace (Heb. 4:16). However, since it is a throne, it is for exercising authority. The fact that there is one throne indicates that God cannot be separated from the Lamb. In the New Jerusalem God is the light, and the Lamb is the lamp (Rev. 21:23). The light is in the lamp, so the two are one. God is in the Lamb, who died to shed His blood and terminate the old creation. His blood has purified the things that were defiled by Satan’s rebellion (Heb. 9:23-24). Therefore, God can flow out of the throne. Here is fellowship and also authority. May we all see this eternal principle of God.
　Revelation continues the Gospel of John. John’s Gospel says that God is from the beginning, that in Him is life, and that He came for man to have life (1:1, 4; 10:10). He is the Lamb of God who was slain and shed His blood to take away the sin of the world and terminate everything of the old creation, and He is the Bridegroom who will have His bride (1:29; 3:29). These items are found in the Gospel of John.
　The consummation of the Bible is at the end of Revelation, where we see the bride, the Lamb, the river of water of life, and the tree of life (chs. 21—22). This conclusion portrays God, who is eternal, accomplishing redemption in His Son, the Lamb, and flowing into His people as the Spirit, the river of water of life. This flow brings us into one fellowship and joins us together. This fellowship is accompanied by the throne of authority. The throne is related to the kingship, and the flow of the water of life is related to the priesthood. The two offices of the kingship and the priesthood are joined together. In the universe there are the throne and the river of water of life—there are God’s authority and His fellowship. As children of God, we are royal priests. We serve as priests in the fellowship of God, and we are under His authority. In such a balanced situation of fellowship and authority, we can be built up together to be His dwelling place. The building up of God’s children is the only way for God to gain a dwelling place.
　
GOD DESIRING TO GAIN PRIESTS
　The entire Bible shows that God desires to gain priests. After creating Adam, God placed him in a position in which he could draw near to God. Abel, Noah, and Abraham were priests because they offered sacrifices to God. In the New Testament every believer can enter into the Holy of Holies (Heb. 10:19). In the Old Testament only the priests could enter the Holy of Holies. Therefore, God desires everyone who is saved to be a priest.
　A priest is one who fellowships with God and contacts God. God intended for the children of Israel to become a kingdom of priests (Exo. 19:6). But when the children of Israel worshipped the golden calf, eleven tribes lost the priesthood, and only one tribe, the Levites, came forth to stand on God’s side (32:19-29). Hence, the priesthood was given to the tribe of Levi (Num. 18:22-23; Deut. 33:8-10). A priest is a person who draws near to God, fellowships with God, and affords God an open opportunity to work in him. This is the standing that every believer has. Therefore, there should not be any barriers between us and God. We should fellowship with Him and afford Him sufficient opportunities to work Himself into us and to bring us into fellowship with Him so that the water of life can flow freely in us.
　Our former understanding concerning the priests was superficial. The Lord has given us a complete view. A priest is a person who lives before God, has fellowship with God, and is mingled with God. He has the divine life and nature within him and possesses God’s image and authority. Such a person expresses and represents God in the divine fellowship; he also allows all that God is to pass through him and be accomplished in him. This is the meaning of a priest. Only the priests can accomplish the building of God.
　
FOCUSING ON THE FELLOWSHIP OF THE SPIRIT AND A PRIESTLY LIVING
　Our urgent need is to live in the Holy of Holies and help the saints enter into such a fellowship. God has prepared many things for us; our need is to dig the well and let the water of life flow among us so that the practical building can be accomplished. In the churches there is the need for everyone to have a practical living in the Holy of Holies. We should also focus on the matter of perfecting the saints in the various meetings.
　There is only one group of people who can fulfill God’s intention. The persons in this group exercise their spirit to fellowship with God, and they let God flow through their spirit. Such persons have a spirit that is strong, living, and released, and they exercise their spirit in order to be mingled and built up with others. Our urgent need is to be such persons.
　May we be diligent and burning in our spirit to rise up and receive this burden. We need to grasp every opportunity to pray in groups of two or three. Then when we come to the meeting, we will serve in our spirit, have the supply of the spirit, and exercise our spirit. May the Lord grant us grace so that the saints will enter into the fellowship of the spirit and the genuine building. Whoever allows the Spirit to flow in him will be built with others. The flow of the Spirit brings the divine elements into us and also cleanses us of filthiness, impurities, complications, mixtures, and the old creation. Then we will have the real building in the fellowship of the spirit.
 
　　近几年来，主给我们看见召会建造的需要。召会到了今天，的确有一个莫大的需要，不仅是要大家热心爱主，追求属灵；也不仅是要大家热心传福音，带人得救；更是要大家在一地一地，在灵里同被建造，成为活的属灵的殿，作主的身体，让主在其中得到安息，得到发表，得到荣耀。

　　一九五八年底，我们曾经释放过一系列关于建造的信息（见《神的建造》、《神建造的论据》、《成全圣徒与神家的建造》三书）；但是圣徒们的响应似乎还不太跟得上。到了最近，我们再释放与此相关的信息（见本书第一篇开头所列三书），弟兄姊妹的反应可以说达到沸点，众人对于神建造的需要，都有很重的感觉。所以从那时候起，我们就靠着主的恩典，在召会中能实际的有一点建造。

　　当我们要这样往前实际建造的时候，却发觉我们中间有个厉害的缺，就是里面缺乏属灵的丰盛。虽然主在已过的日子中，曾给我们很好的预备，但我们在灵的一面，仍是相当缺乏。

　　这个缺乏的原因，不外乎弟兄姊妹在神面前缺乏真实地交通和祷告。一九五八年春天，这里的负责弟兄们首先感觉到这个缺乏，看见好些圣徒虽然向主很有心，也喜欢聚会、听道，但他们个人和主之间的交通相当缺乏。所以那一年春天，一连有三次特别聚会，说到怎样借着读经、祷告，吃喝享受神，吸取神的丰盛（见《如何享受神及操练》）。在那几次聚会中，主对我们说了新鲜的话语，也是应时的话语。好些圣徒从那时起，在和主的交通上有了一个转机。

　　然而到了今天，因着要应付神建造的需要，我们发现弟兄姊妹实际活在神面前的光景，还是很缺，对于与神交通的看见尤其不够。我们越摸着新鲜的亮光，看见众圣徒作祭司与同被建造的关系，越发觉得这方面的需要。
 
　The Lord has shown us that there is the need to build the church. The present need of the church is not merely for the believers to love the Lord fervently, to pursue spirituality, or to preach the gospel zealously in order to lead people to salvation. Rather, the present need is for the believers to be built together in spirit to become a living, spiritual temple as the Body of Christ for Him to obtain rest, to be expressed, and to be glorified.

　In 1958 we released a series of messages concerning the building (see the following three books: The Building Work of God, The Basis for the Building Work of God, and The Perfecting of the Saints and the Building Up of the House of God). The response of the saints to these messages was inadequate. However, there has been a strong response from the saints to the recent messages concerning the building of the church. This response has resulted in some amount of practical building in the church.

　While pursuing the practical building, we discovered that there is a serious lack in spiritual riches among us. We still are lacking in matters related to the spirit, because we are short of genuine fellowship and prayer. In the spring of 1958 the leading brothers sensed this shortage. The brothers saw that many saints have a heart for the Lord and enjoy coming to the meetings and listening to messages but lack personal fellowship with the Lord. Therefore, we had three conferences to cover how to eat, drink, and enjoy God and how to absorb His riches through reading the Word and prayer (see How to Enjoy God and How to Practice the Enjoyment of God). The Lord spoke a fresh and timely word to us in those meetings, and a number of saints experienced a turn in their fellowship with the Lord.

　However, there is still a great lack in the practical living of the saints in relation to the present need of God’s building. We still do not have adequate fellowship with the Lord. The more we fellowship concerning the relationship between the saints who serve as priests and their being built up together, the more we sense this need.
　　彼前二章五节说，“就像活石，被建造成为属灵的殿，成为圣别的祭司体系。”这里说到属灵的殿，是活石同被建造而有的。这个活石所建造的属灵的殿，就是一个祭司体系，是一班被建造的祭司。所以，若要众圣徒作活石，同被建造，就必须众人在神面前作祭司。这个亮光是非常清楚地，事奉神、亲近神、与神交通的祭司，就是属灵的殿，就是居所本身。

　　这在旧约的时候，已经有一点影儿了。我们看见出埃及记、利未记，一再的把帐幕和祭司调和着记载，好像祭司总是调在帐幕里，帐幕总是寄托在祭司身上。在旧约预表的图画里，祭司是事奉的人，帐幕是神的居所，二者虽然有别，却是联合且调和的。当帐幕支搭起来的时候，祭司一定要在帐幕里事奉神；等到以色列人行动的时候，帐幕也是托在祭司身上。在以色列人中间，一直是祭司的团体带着帐幕，帐幕和祭司一直不能分开。

　　到了新约彼得前书，祭司和帐幕调在一起的亮光，就非常清楚了。二章五节给我们看见，祭司体系就是属灵的殿；新约的祭司就是新约的帐幕，一个个的祭司都是组成帐幕的分子。在这里我们看见，若非弟兄姊妹个个都是活的祭司，我们就不能盼望大家在召会中同被建造。人若缺少在里面和主交通，缺少活水的流通，他就不能算作是一块活石，在他身上也不可能有建造。所以，我们必须把人带到祭司职分里，叫人在至圣所里过生活，一直活在神面前，与神交通，这样才能叫人同被建造。

　　到这时候，我们看得很清楚，要叫神的儿女同被建造，除了带众人作祭司外，没有第二条路。我们只栽培弟兄姊妹不够，只造就他们不够，乃必须盼望他们蒙主怜悯，被带到祭司的生活里，实实在在是在圣所里供职，天天活在神面前，也让神活在他们里面。这样，他们里面的灵才能天天新鲜、丰满、长大，而能彼此相调，同被建造。灵里相调，就是建造。我们不能在自己里面被建造，我们只能在主的灵里被建造。

　　按着基督的身体来说，一面我们是浸在圣灵里，一面我们是饮于圣灵。林前十二章十三节说，“我们不拘是犹太人或希利尼人，是为奴的或自主的，都已经在一位灵里受浸，成了一个身体，且都得以喝一位灵。”这意思，我们是在外面浸在圣灵里，在里面饮于圣灵。圣经说到圣灵之于我们，就是这两面。祂的浇灌是在外面，祂的充满是在里面。就着浇灌来说，我们是在祂里面受浸；就着充满来说，我们是饮于这位圣灵。若是我们个个都是在圣灵里，又让圣灵进到我们里面，把我们调和，我们就能实际的成为一个身体。这才是真实地配搭，真实地相调，真实地建造。所以，我们要看得非常清楚，若不是众人都被带到祭司职分里，召会就不可能被建造。
 
　First Peter 2:5 says, “You yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood.” The spiritual house is produced through the living stones being built up together. This house is a priesthood, a group of built-up priests. Therefore, for the saints to be built up together, they must be priests. The priests who serve God, draw near to Him, and fellowship with Him are the spiritual house, the dwelling place of God.

　In both Exodus and Leviticus the priests’ service was always related to the tabernacle; the tabernacle was entrusted to their care. In the picture of the Old Testament typology the priests were the serving ones, and the tabernacle was God’s dwelling place. The priests and the tabernacle were distinct but not separate from each other. When the tabernacle was pitched, the priests served God in the tabernacle. When the children of Israel moved, the tabernacle was entrusted to the priests. Among the children of Israel there was always a corporate body of priests caring for the tabernacle. The tabernacle and the priests could not be separated.

　In the New Testament 1 Peter 2 speaks concerning the priests and the tabernacle being mingled as one. Verse 5 says that the priesthood is the spiritual house. The New Testament priests are the New Testament tabernacle. Every priest is a constituent of the tabernacle. Every saint must be a living priest in order for us to be built up together as the church. A saint who lacks fellowship with the Lord and the flow of living water cannot be considered a living stone, nor is there the possibility for him to be built with others. Therefore, we must bring the saints into the priestly service for them to live a life in the Holy of Holies, that is, to live continuously before God and in fellowship with Him. This is the only way that we can be built up together.

　Apart from being brought into the priesthood, there is no other way for the children of God to be built together. It is not sufficient for us to nurture and edify the saints. The saints must be brought into the priestly living so that they may serve in the tabernacle, that is, live before God and let God live in them. Then their spirit will be fresh, and they will grow daily and be able to be blended and built up together. To be blended in spirit is to be built up. We cannot be built up in ourselves; we can be built up only in the Spirit.

　With respect to the Body of Christ, on the one hand, we have been baptized in the Spirit, and on the other hand, we have been given to drink the Spirit. First Corinthians 12:13 says, “In one Spirit we were all baptized into one Body, whether Jews or Greeks, whether slaves or free, and were all given to drink one Spirit.” This means that we are baptized in the Spirit outwardly and that we drink the Spirit inwardly. These are the two aspects of our experience of the Spirit. We experience His outpouring and His infilling. With respect to the outpouring, we are baptized in Him; with respect to the infilling, we drink Him. If we are in the Spirit and let the Spirit blend us together, we will experience the one Body. This is real coordination, blending, and building. We must see that unless the saints are brought into the priestly service, there is no way for the church to be built.
　　此外，主又给我们看见撒迦利亚六章。十三节说，“他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。”这里特别提起主耶稣是建造圣殿者，在祂身上有两种职分，一种是君王的，一种是祭司的。祂在君王、祭司这两种职分之间筹定和平，把这两种职分汇合于一身，乃是为着神圣殿的建造。这和彼前二章完全吻合，五节说活石被建造成为属灵的殿，这属灵的殿就是祭司的体系；同时，这些祭司乃是君尊的祭司，有君王一面，也有祭司一面。

　　在旧约的每一次建造里，这两条路线从来没有缺过。在造会幕时，摩西代表权柄的一面，亚伦代表交通的一面。等亚伦和摩西过去后，以利亚撒和约书亚就来接替。以利亚撒接替交通的一条线，约书亚接替掌权的一条线。权柄和交通是不能分开的。约书亚是权柄，但不能独立，他一切的行动，都要得到以利亚撒交通的平衡和支配。以利亚撒带着乌陵、土明到神面前去交通，就是把神的众百姓带到神面前，去摸神的心意，也把神的心意带到神的百姓中间。这就是祭司身上的交通。在这个交通里，神和祂的子民，祂的子民和神自己，完全调成一个。而约书亚掌权那一面的行动，就是根据这个交通。约书亚的掌权，不能缺少以利亚撒的交通。同时，以利亚撒的交通，也不能缺少约书亚的权柄；何时一缺了，神子民中间的等次和次序，就无法维持。所以，神子民中间，必须有权柄这一面的执行，也必须有交通这一面摸着神的心意。这两面配合带领，才能使神子民一致，而同被建造。

　　等到以色列人进入迦南，到了士师时代，他们就开始混乱了。他们中间的祭司出了问题，甚至离开了圣所，到个人家里作家庭祭司、偶像祭司（士十七7~13），因此，他们交通这一面完全破坏了。交通一失去，权柄等次跟着就混乱。因此，士师记里说到：“以色列中没有王，各人行自己眼中看为正的事。”（6，二一25）这时候就是神子民最荒凉的时候。

　　以后撒母耳被兴起来，他首先站在祭司的地位上。撒母耳不是亚伦家的祭司，只是一个拿细耳人。在摩西五经里，神对于人事奉祂，有两条线的安排，一条是命定的，一条是自愿的。命定的是说，只要是亚伦家的人，生来就是祭司。自愿的是说，有的人虽然生来不在命定的祭司之内，但可以自愿作拿细耳人（民六1~5）。这是神开的一个恩典之门。特别到了撒母耳时，拿细耳人自愿的恩典之门，有了大的用处。当命定的祭司完全荒凉时，自愿的拿细耳人就能顶上来。撒母耳从幼年就穿以弗得，站在祭司的地位上。他这样作祭司，才把君王带进来。在圣经的原则上，总是交通带进权柄，祭司带进君王。

　　当大卫作王作得最像样，他和神之间的关系最正常的时候，他身上也是穿着以弗得。本来在旧约里，祭司和君王这两个职分，不能集于一身。然而，当大卫迎接约柜时，他在神面前跳舞赞美，身上也穿着以弗得（撒下六14）。这是一个小型的预表，表明主耶稣是集君王和祭司两职于一身。大卫这时候穿着以弗得，也是关乎神的帐幕、神居所的问题。因为当大卫把约柜接来时，约柜已经没有帐幕，没有安居之所。在诗篇里，他自己说，他不肯让眼皮打盹，不肯到床榻休息，直等到他为耶和华，为雅各的大能者找到安居之所（一三二3~5）。所以，大卫这个君王身上穿着祭司的以弗得，就是厉害的表明，若是神要得到一个居所，必须祭司和君王两职调和。换句话说，必须交通配合权柄，平衡权柄，带进权柄。

　　大卫还作了一件特别的事，他不只要为神建造圣殿，并且整顿了祭司的班次。所以，神的居所和祭司是永远分不开的。旧约一直给我们看见这点。当大卫要建造圣殿的时候，他非常注意加强祭司的事奉。他把祭司和利未人分成两种班次，一种是烧香的班次，分二十四班（代上二四1~19）；另一种是歌唱的班次，也分二十四班（二五1~31）。当然歌唱是利未人作的，但利未人是挂在祭司身上。到了今天新约的时候，并不分利未人和祭司，凡是旧约祭司和利未人所作的，都是新约祭司所该作的。

　　可惜好景不常，荒凉的故事又发生了，到一个地步，圣殿里的祭司出了事，甚至圣殿关了门。因着这一个交通失去，君王也荒凉了。到了亚哈作王的时候，祭司完全荒凉到极点，君王也完全失职了。这个时候，申言者就出来了。申言者完全是非常时期的人物，是祭司和君王落下去时，才出现的。

　　到了恢复建造的时候，神的百姓从被掳之地回来建造圣殿，有大祭司约书亚，也有省长所罗巴伯；乃是权柄和交通二者一直平衡，神的殿才得到恢复（该一12~14）。然后，还有以斯拉站在祭司的地位上，教训神的百姓读律法书；尼希米作省长，带领遗民恢复圣城的建造（尼八1~18）。他们两人仍是祭司、君王两条线的配合。所以，难怪主耶稣建造神的圣殿，身上必须有君王和祭司两种职分。要召会得建造，必须有交通，也必须有权柄。

　　圣经的奇妙就在这里，在末了的启示录里，又有一幅图画，给我们看见一个宝座和一条生命水的河，贯通整个新耶路撒冷（二二1）；这又是权柄配合交通的故事。这条生命水的河，照约翰七章来看，明明是指着从神里面流出来生命的圣灵，在所有属乎祂的子民中间贯通（38~39）。神子民中间的交通，就是神在祂儿子里，在圣灵里的流出。

　　同时，这一个水流是从宝座流出来的。这个宝座自然是施恩的宝座，然而既是宝座，也必定是掌权的。宝座上坐着神和羔羊，二者是分不开的。神是光，羔羊是灯，光在灯里，二者乃是一体（启二一23）。神在羔羊里，而羔羊是指着祂曾死过，曾流过血，结束了旧造；祂的血把一切与神不和的，都洗净了。神就是在这位受死、流血的羔羊里面，从权柄的宝座，也是施恩的宝座上流了出来。在这里有交通，也有权柄。盼望圣灵给我们众人清楚地看见，这就是神历代的奥秘。

　　我们都知道，启示录是接着约翰福音的。在约翰福音里明说，神是太初就有的神，生命在祂里面，祂来是要叫人得生命（一1，4，十10）。而祂就是羔羊，要被杀，流血，解决人的罪，结束一切的旧造，并且祂也是娶新妇的新郎（一29，三29）。这些都在约翰福音里面。

　　到了启示录末了，就有一个总结。在新耶路撒冷里有新妇，有羔羊，有生命水的河和生命树。这乃是一个结论，给我们看见，这位太初就有的神，如何把祂自己发表出来，在祂儿子里面作了羔羊，完成了救赎，并且在圣灵里，作为一道活水的河，流通在众人里头；这道水流使我们众人在一个交通里，连贯在一起。而且这个交通是带着宝座，带着权柄的。宝座就是君王的问题，活水流通就是祭司交通的问题。在主耶稣身上，君王和祭司两职汇合。而在宇宙中间，也是一个宝座和一条生命水的河，有神的权柄，也有神的交通。今天我们这些神的儿女，也是君尊的祭司。我们是在神的交通里作祭司，同时我们身上又有神的权柄。就在这个交通和权柄的平衡里，我们才能同被建造，成为神的居所。唯有这一条路，能叫神的儿女同被建造，叫神得到一个居所。
 
　Concerning the Lord Jesus, Zechariah 6:13 says, “It is he who will build the temple of Jehovah; and he will bear majesty and will sit and rule on his throne; and he will be a priest on his throne; and the counsel of peace will be between the two of them.” As the Builder of the holy temple, the Lord holds the two offices of the kingship and the priesthood. In Him there is the counsel of peace between the two offices. The two offices are joined together in Him for the building of the temple. This corresponds with 1 Peter 2:5, which says that the living stones are being built into a spiritual house, which is the holy priesthood. In addition, verse 9 says that the priests are a royal priesthood. The priests serve not only as priests but also as kings.

　In the Old Testament the two lines of the priesthood and the kingship were involved with the building of the tabernacle and of the temple. In the building of the tabernacle, Moses represented the aspect of authority, the kingship, while Aaron represented the aspect of fellowship, the priesthood. After Moses and Aaron, Joshua and Eleazar continued to represent the aspects of authority and fellowship (Num. 34:17). Eleazar continued the line of fellowship, and Joshua continued the line of authority. Authority and fellowship are inseparable. Joshua was the authority, but he could not rule independently. All his actions had to be balanced and regulated by Eleazar’s fellowship with God. Eleazar bore the Urim and the Thummim when he fellowshipped with God. In this way he brought all of God’s people before God and brought God’s intention to His people. This was the function of fellowship in the priesthood. In such a fellowship God and His people were mingled as one. Joshua’s actions in the aspect of authority were based on this fellowship. Joshua could not exercise authority without Eleazar’s fellowship. Moreover, Eleazar’s fellowship could not be executed without Joshua’s authority. If either were lacking, the rank and order among God’s people would not have been maintained. Therefore, among God’s people there must be the execution of authority, and there must also be fellowship to touch God’s heart. These two aspects need to be in coordination in order for the people of God to be in oneness and thereby be built together.

　After the children of Israel entered into Canaan, during the age of the judges, the people fell into confusion. There were problems among the priests, and some even left the tabernacle to become family priests, serving idols (Judg. 17:7-13; 18:14-20). The aspect of fellowship among the children of Israel was completely destroyed. Once the fellowship was destroyed, authority was lost, and order was replaced with chaos. Hence, the book of Judges says, “There was no king in Israel; everyone did that which was right in his own eyes” (17:6; 21:25). That was a time of desolation among the people of God.

　Later, Samuel was raised up in the position of a priest. He was not a priest of the house of Aaron; he was a Nazarite. In the Pentateuch God arranged that His people could serve Him either by ordination or by voluntary consecration. To serve by ordination meant that one was a male of the house of Aaron and, hence, a priest by birth. To serve by voluntary consecration meant that a person was not a priest by birth but that he volunteered to become a Nazarite (Num. 6:1-5). This was a door of grace opened by God for His people to serve Him. At the time of Samuel this door of grace was used. When the ordained priests were in desolation, a voluntary Nazarite was able to come in and replace them. Samuel wore the ephod and stood in the position of a priest, even while he was still a boy (1 Sam. 2:18). By serving as a priest, he brought in the kingship. Hence, fellowship always brings in authority; that is, the priesthood brings in the kingship.

　When David was a proper king, having a normal relationship with God, he also wore the ephod. The two offices of the priesthood and the kingship were not borne by one person. However, when David brought the Ark into Jerusalem, he danced before God and was girded with a linen ephod (2 Sam. 6:14). This is a type of the Lord Jesus possessing the two offices of the priesthood and the kingship. David’s wearing the ephod on that occasion was related to God’s tabernacle, His dwelling place. When David brought the Ark into Jerusalem, the Ark was no longer in the tabernacle, its resting place. Hence, in Psalm 132 David said that he would not go up onto the couch of his bed or give slumber to his eyelids until he found a place for Jehovah, a tabernacle for the Mighty One of Jacob (vv. 3-5). The fact that David as a king put on the priestly ephod is a strong indication that in order for God to have a dwelling place, the priesthood and the kingship must be blended. In other words, there must be the fellowship that coordinates with, balances, and brings in authority.

　David not only desired to build the temple for God; he also set the priests in divisions. God’s dwelling place cannot be separated from the priesthood. The Old Testament is consistent in this matter. While David was gathering material to build the temple, he paid attention to the strengthening of the priestly service. He divided the priests and the Levites into two groups. One group was responsible for the service in the house of Jehovah and had twenty-four divisions (1 Chron. 24:1-19). The other group was responsible for singing praise and also had twenty-four divisions (ch. 25). The singing was performed by the Levites, but they were attached to the priests. In the New Testament there is no distinction between the priests and the Levites. Whatever the priests and Levites did in the Old Testament should be done by the New Testament priests.

　The glorious situation with the priesthood did not last long. The priesthood fell into desolation, and the doors of the temple were even closed. When the fellowship was lost, the kingship fell into degradation. During the reign of Ahab the priesthood was desolate, and the kingship failed completely. At this time the prophets emerged. The prophets functioned during an abnormal situation. They emerged during the degradation of the priests and kings.

　During the recovery of the building, when the people of God returned from the land of captivity to rebuild the temple, Zerubbabel was the governor, and Joshua was the high priest. The coordination between the kingship and the priesthood, between authority and fellowship, was necessary for the temple of God to be recovered (Zech. 6:13). Later, Ezra, a priest and scribe, taught God’s people the books of the law, and Nehemiah, who was the governor, led the people to rebuild the holy city (Neh. 8). In these two men we can see the coordination of the priesthood and the kingship. As the person who builds the temple of God, the Lord Jesus possesses the two offices of the kingship and the priesthood. In order to build the church, there must be fellowship and authority.

　How wonderful it is that at the end of Revelation, the last book in the Bible, there is the throne of God and a river of water of life flowing through the New Jerusalem: “He showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street” (22:1). This is a picture of authority in coordination with fellowship. According to John 7, the river of water of life denotes the Spirit of life flowing out of God into all those who belong to Him (vv. 38-39). The fellowship among God’s people is the flowing out of God in the Son as the Spirit.

　This river flows out of the throne, which is the throne of grace (Heb. 4:16). However, since it is a throne, it is for exercising authority. The fact that there is one throne indicates that God cannot be separated from the Lamb. In the New Jerusalem God is the light, and the Lamb is the lamp (Rev. 21:23). The light is in the lamp, so the two are one. God is in the Lamb, who died to shed His blood and terminate the old creation. His blood has purified the things that were defiled by Satan’s rebellion (Heb. 9:23-24). Therefore, God can flow out of the throne. Here is fellowship and also authority. May we all see this eternal principle of God.

　Revelation continues the Gospel of John. John’s Gospel says that God is from the beginning, that in Him is life, and that He came for man to have life (1:1, 4; 10:10). He is the Lamb of God who was slain and shed His blood to take away the sin of the world and terminate everything of the old creation, and He is the Bridegroom who will have His bride (1:29; 3:29). These items are found in the Gospel of John.

　The consummation of the Bible is at the end of Revelation, where we see the bride, the Lamb, the river of water of life, and the tree of life (chs. 21—22). This conclusion portrays God, who is eternal, accomplishing redemption in His Son, the Lamb, and flowing into His people as the Spirit, the river of water of life. This flow brings us into one fellowship and joins us together. This fellowship is accompanied by the throne of authority. The throne is related to the kingship, and the flow of the water of life is related to the priesthood. The two offices of the kingship and the priesthood are joined together. In the universe there are the throne and the river of water of life—there are God’s authority and His fellowship. As children of God, we are royal priests. We serve as priests in the fellowship of God, and we are under His authority. In such a balanced situation of fellowship and authority, we can be built up together to be His dwelling place. The building up of God’s children is the only way for God to gain a dwelling place.
　　圣经从头到尾都给我们看见，神所要得着的人就是祭司。神当初创造亚当，就是把他摆在亲近神的地位上。以后像亚伯、挪亚、亚伯拉罕那些先祖们，个个都是祭司，因为他们都是自己献祭。虽然亚伯拉罕遇见麦基洗德，他是至高神的祭司（创十四18），但那是另外一个意思。你能看见，像亚伯、挪亚、亚伯拉罕，被神拯救到一个地步，他们就是作祭司。到了新约，希伯来十章说，每个得救的人，都能到至圣所里（19）。照旧约的预表看，凡到至圣所的人都是祭司。所以这意思是说，神是愿意个个人得救之后，都作祭司。

　　什么是祭司？祭司就是一个与神交通，和神接触的人。神原初是要以色列人成为祭司的国度，全体都作祭司（出十九6）。但以后因着他们拜了金牛犊，十一个支派的人都落下去了，只有利未人出来站在神的一边，因此，祭司的职分就归到利未支派身上（三二19~29）。但这并不是说，其他的人不应该作祭司。祭司乃是神原初心意里所要的人。祭司的属灵意义，就是一个人一直亲近神，和神交通，给神一个敞开的机会，能把神自己里头的一切，都作到这人里面。今天我们蒙恩的人，就是站在这个地位上；所以，我们每一个人都该和神没有间隔，一直的与神交通，给神够多的机会，把祂自己作到我们里面，并且把我们摆到祂的交通里，好让祂的活水在我们里面自由的流通。

　　从前我们对祭司的领会太浮浅、太片面。现在主给我们全局的眼光，叫我们认识，祭司就是神起初造人时，所要得着的人。祭司乃是一个活在神面前，与神有交通，与神能调和，里面有神的生命和性情，外面有神的形像和权柄的人。他能在交通里彰显神、代表神，并且能让神的一切，从他经过，也完成在他身上；这就是祭司。所以唯有祭司，才是能成功神建造的人。
 
　The entire Bible shows that God desires to gain priests. After creating Adam, God placed him in a position in which he could draw near to God. Abel, Noah, and Abraham were priests because they offered sacrifices to God. In the New Testament every believer can enter into the Holy of Holies (Heb. 10:19). In the Old Testament only the priests could enter the Holy of Holies. Therefore, God desires everyone who is saved to be a priest.

　A priest is one who fellowships with God and contacts God. God intended for the children of Israel to become a kingdom of priests (Exo. 19:6). But when the children of Israel worshipped the golden calf, eleven tribes lost the priesthood, and only one tribe, the Levites, came forth to stand on God’s side (32:19-29). Hence, the priesthood was given to the tribe of Levi (Num. 18:22-23; Deut. 33:8-10). A priest is a person who draws near to God, fellowships with God, and affords God an open opportunity to work in him. This is the standing that every believer has. Therefore, there should not be any barriers between us and God. We should fellowship with Him and afford Him sufficient opportunities to work Himself into us and to bring us into fellowship with Him so that the water of life can flow freely in us.

　Our former understanding concerning the priests was superficial. The Lord has given us a complete view. A priest is a person who lives before God, has fellowship with God, and is mingled with God. He has the divine life and nature within him and possesses God’s image and authority. Such a person expresses and represents God in the divine fellowship; he also allows all that God is to pass through him and be accomplished in him. This is the meaning of a priest. Only the priests can accomplish the building of God.
　　我们今天最迫切的需要，就是要作一个活在至圣所里的人，同时尽力帮助弟兄姊妹，进到这个交通中。十多年来，神在各方面都给我们有准备，现在需要我们把水泉打通，让活水流通在这里，实际的建造才能完成。比方，我们要盖房子，石头在这里，水泥在这里，钢筋在这里，沙子在这里，材料都已经齐备，现在只需要水来调和。照样，在今天的召会中，也是需要大家实际的生活在至圣所里，同时在各种聚会中，集中全力在这一点上带领弟兄姊妹。

　　在宇宙中只有一班人能完成神的心意，就是回到灵里与祂交通，让祂在灵里像活水一样流过的人。这样的人，里面的灵会越过越丰满、充实、壮大、活泼、刚强、释放；并且他的灵能出来与别人的灵相调，而同被建造。这是我们今天莫大的需要。

　　你我里面的灵，都该殷勤、火热，都该起来接受这个负担。一有机会，就三三两两在主面前多有祷告。这样来到聚会中，就是灵的事奉，灵的供应，灵的操练。慢慢的，神恩待我们，弟兄姊妹会一班一班的进入灵的交通，我们中间就会有真实地建造。凡让圣灵流过的人，定规是能被建造的人。当圣灵在我们里面像活水一样流通时，祂不只把属天的成分都流到我们里面，并且把我们里面的旧造、污秽、渣滓、复杂和掺杂的东西，统统冲刷干净；结果就叫我们在灵的交通里，有真实地建造。

　　原刊于一九六一年九月“话语职事”第一百二十三期
 
　Our urgent need is to live in the Holy of Holies and help the saints enter into such a fellowship. God has prepared many things for us; our need is to dig the well and let the water of life flow among us so that the practical building can be accomplished. In the churches there is the need for everyone to have a practical living in the Holy of Holies. We should also focus on the matter of perfecting the saints in the various meetings.

　There is only one group of people who can fulfill God’s intention. The persons in this group exercise their spirit to fellowship with God, and they let God flow through their spirit. Such persons have a spirit that is strong, living, and released, and they exercise their spirit in order to be mingled and built up with others. Our urgent need is to be such persons.

　May we be diligent and burning in our spirit to rise up and receive this burden. We need to grasp every opportunity to pray in groups of two or three. Then when we come to the meeting, we will serve in our spirit, have the supply of the spirit, and exercise our spirit. May the Lord grant us grace so that the saints will enter into the fellowship of the spirit and the genuine building. Whoever allows the Spirit to flow in him will be built with others. The flow of the Spirit brings the divine elements into us and also cleanses us of filthiness, impurities, complications, mixtures, and the old creation. Then we will have the real building in the fellowship of the spirit.

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