🏠 首页 🔝
事奉类 › 祭司职分与神的建造 › 第十五篇　神居所的建造，以及召会聚会中祭司尽职的实行

第十五篇　神居所的建造，以及召会聚会中祭司尽职的实行

祭司职分与神的建造

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　　读经：亚六12~13，彼前二4~5，9节，创一26，罗八29，出十九6，启一6。
　
　
　　撒迦利亚六章里有关主耶稣的预言，在全本圣经中相当特别。12~13节记载：“万军之耶和华如此说，看哪，有一人，名为苗；祂要从自己的地方长起来，并要建造耶和华的殿。祂要建造耶和华的殿，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。”这段经文说到两个重点：第一，有一人，名为苗，要建造神的圣殿，这是指主耶稣；第二，这位建造神殿的人，是祭司而君王，或者说是君王而祭司。在旧约，祭司是一班人，而君王是另一班人；但是到了主耶稣的时候，祂在君王和祭司这两个职分之间筹定和平。这意思是，这两个职分在主耶稣身上合而为一。
　　彼前二4~5说，“你们来到祂这…活石跟前，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。”9节说，“唯有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度。”这几节给我们看见，神居所的建造与祭司和君王职分有关。这里说，我们是活石，要被建造成为属灵的殿，成为圣别的祭司体系。也就是说，召会这个神的居所是由活石建造的，并且这居所就是一个祭司体系。5节说祭司是圣别的，9节说祭司是君尊的，可见这个祭司体系既圣别又君尊。
　　以此对照亚六13，我们可以看到其中的共通性。两书都说到神殿的建造，也都说到祭司和神殿建造的关系。不仅如此，这两卷书还说到与神殿建造有关的祭司，乃是君尊的祭司。主耶稣是建造圣殿的祭司，祂是君王而祭司。而彼前二章给我们看见，我们这些被建造成为神居所的活石，乃是一个祭司体系；这些祭司不仅是圣别的，也是君尊的。君尊的祭司，就是带着王权的祭司，乃是建造神居所不可或缺的条件。
　
　　这几处经文里蕴含神的思想，就是神自己里面的愿望。一个人作诗或写信之前，里头都有一个意愿。然后，用文字将这个意愿发表出来。好的读者不能仅仅读表面的字句，还必须透过字句摸着作者里面的感觉、思想和心愿。我们读圣经也是如此。圣经是神的启示，在其话语背后藏着神的意愿、思想和感觉。我们读的时候，必须透过这些字句，摸着神的感觉和意愿。
　　为何神居所的建造系在君尊的祭司身上？我们要在创世记神造人心意的光中来看这件事。神按着祂的形像，照着祂的样式造人，目的是要使人彰显祂并代表祂（一26）。彰显祂是生命形像的问题，代表祂是掌权的问题。神在人身上的意愿，就是祂能进入人里面，作人的生命和成分，把祂自己构成到人里面，与人调和为一。因此，神不仅按着祂的形像造人，更在人里面造了一个灵，使人能接受祂这位是灵的神进到人里面，在灵里与祂相调，以至全人被祂浸透。人若是有神的生命进到他里面作一切，很自然的，人在－创世记一切事上就能彰显神的形像和荣耀。这就是圣经所说，神造人的心愿与思想。
　　到了新约，罗八29说，“因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”这让我们清楚看见，神要把我们模成祂儿子的形像，就是要把我们作到像祂儿子一样。西一15说，“爱子是那不能看见之神的像。”主耶稣就是神的形像，所以当我们被模成神儿子的形像时，我们就有了神的形像，我们也就是神的彰显。我们里面有神的生命，外面有神的形像，神在我们身上就得着了彰显和荣耀。并且，神的权柄也要托付在我们身上。在宇宙间，只有－歌罗西一种造物，能受到神生命的托付，作神的代表，那就是有神形像的人。唯有人才能受神托付，作神代表的权柄。在圣经里，权柄和生命是相联的，因为生命是叫人像神，而权柄是叫人代表神。
　　圣经末了说到新耶路撒冷；新耶路撒冷乃是一个团体人，其中仍是着重两点：彰显神的形像，并为神掌权。神在我们身上所要作的就是这二件事，要我们有祂的形像，并且能作祂的代表，施行祂的权柄。我们若看见神的这个意愿，立刻就知道为什么神要人作祭司而君王。因为祭司乃是要人与神交通，将人带到神面前，并将神带进人里面；而君王乃是带着神的权柄，为神掌权。
　
　　圣经里没有明说摩西是祭司，但我们可以看见，在以色列人中间，摩西比亚伦更像祭司。摩西有四十天之久在神面前（出二四18），等到他从神面光中出来时，他的脸上满了神的荣光，以致以色列人不能定睛看他（三四29~30，林后三7）。因为他是一个和神接触、吸取神、并让神从他里面通过的人，所以他就是一个祭司。另一面，当摩西在神的全家尽忠时，他就是神代表的权柄。所以在圣经里，祭司就是一个亲近神、接触神，在与神的交通里，让神浸透的人；而君王是从神面光中出来，带着神的权柄代表神，为神掌权的人。请记得，祭司而君王就是有神的形像彰显神，并接受神的权柄代表神的人。
　　我们若是把握住这个思想，就会看见神在圣经中，从开头到末了，历世历代所要得着的人，就是祭司而君王。神创造人，就是要得着这样的人，可惜神所创造的亚当失败了。之后，挪亚、亚伯拉罕、雅各等人相继出来；虽然圣经没有说他们是祭司，但他们都是亲近神的人，也都是献祭的人（创六8~9，八20，十二1，7~8，十八16~33，二八10~22）。
　　然后，神呼召亚伯拉罕，并拣选他的子孙以色列人。在出十九6，神说，以色列人要归祂作祭司的国度。－出埃及一提到国度，就与王权有关。在神原来的心意里，乃是全体以色列人都是祭司，是一班亲近神，让神浸透，并受神托付权柄的人。然而，以色列人在西乃山失败了（－出埃及三二），神就拣选他们中间的利未支派，代替所有的以色列人（28~29）。祭司身上有乌陵、土明（二八30），为要得着神的启示和心意。因此，祭司乃是与神亲近，让神通过，以启示神心意，并活在神面前的人。
　　然而，那时的光景还不够完全，因为权柄是在另一条线，就是在君王职分的线上。圣经记载，亚伦去世后，他的儿子以利亚撒接续他作大祭司；但是摩西死后，乃是约书亚起而代之。约书亚代表神的权柄，以利亚撒是祭司。约书亚要与以利亚撒一同承担以色列人分配美地的工作（书十七4，十九51），可见权柄必须系在祭司身上，没有祭司就难得有权柄。换句话说，没有彰显神生命的人，也难得有代表神的权柄。
　　后来，因着祭司职分荒凉了，神就兴起一个新的祭司撒母耳（撒上二），并且是由撒母耳代表神，膏大卫作以色列王（十六13）。所以，乃是祭司把君王带进来。等到大卫光景正常了，他每一次想到神的约柜、神的圣殿等问题时，都想到祭司。当他去迎接约柜的时候，他不只吩咐祭司们在约柜前尽职，他自己也穿上以弗得，以弗得就是祭司袍。大卫虽然不是祭司，但是当他站在神的约柜前，迎接约柜时，他竟然穿上以弗得；这说出他乃是兼具君王、祭司职分的人（撒下六12~15）。不仅如此，他也恢复并加强了祭司职分。他把祭司里的班次加强，并且特别加强祭司中间的歌唱事奉，将他们分作二十四班（代上六31~33）。
　　圣经中每一次提到神的居所，圣殿的建造，都有祭司和君王。在历代志，我们看见不仅大卫这么作，连所罗门王完成圣殿的建造后，也非常注意祭司在神面前供职的问题（代下八14~15）。这启示那里有圣殿的建造，那里就有君王的权柄和祭司的事奉。
　　神历代所要得着的人，就是能与祂交通，活在祂面前，让祂通过、浸透并彰显祂的人，以致神能把权柄托在他们身上。这一班人就是神所要的祭司而君王，也是能叫神的居所得着建造的人。这一班人乃是集体的人，是建造神居所的活石。
　　然而，照圣经的记载，到了历代志，以色列的君王渐渐堕落，祭司也荒凉了。像亚哈那样邪恶的君王，根本无法代表神的权柄，而祭司的事奉也完全消声匿迹。那时，以利亚、以利沙这些申言者的职分就特别显明（王上十六~二二，王下一~八）。到旧约末了，撒迦利亚书给我们看见，神殿的建造是系于能作祭司又作君王的人；并且预言主耶稣就是这样一个与神交通，被神浸透，又带着神权柄的祭司而君王。祂乃是大卫的苗要兴起来，建造神的殿（六12~13）。
　　到了新约，主耶稣来了，祂在地上乃是为着神心头最关心的事，就是圣殿。－撒迦利亚书四福音书数次提到祂和殿的关系。当祂十二岁时上耶路撒冷，就留在圣殿里，以神的事为念（路二49）。祂刚出来尽职作工，就洁净圣殿，赶出在圣殿里兑换银钱的人；祂为神的家心里焦急，如同火烧（约二15~17）。当犹太人要祂显神迹时，祂却提到圣殿的重新建造，并且是以祂的身体为殿说的（18~21）。祂地上工作的末了，也同样关心圣殿的洁净（太二一12~16）。祂不仅要祂的门徒得着关于祂的启示，更向他们揭示，祂要把召会建造在祂和关于祂的启示这磐石上（十六18）。
　　如前面所说的，主耶稣这块磐石，乃是祭司而君王（亚六13），就是君尊的祭司。彼前二章说，基督是活石，也是房角石，为犹太人弃绝，却为神所看重。同时，我们这些因祂重生、有祂生命的人也都像活石（4~7）。祂这块活石既是君尊的祭司，我们这些像活石的人，也是君尊的祭司。当我们被建造在一起，我们就成了一个祭司体系，并且是君尊的祭司体系。这样作祭司而君王的人，不是单独的，乃是团体的；这个团体就是建造。我们必须清楚看见，只有这一班既是祭司又是君王的人，才能完成神建造的工作。我们必须是君尊的祭司，是活在神面前的人，才能彰显神并代表神。
　
　　从起初一直到永远，神心里所想要得着的，就是一班祭司而君王。申言者乃是在祭司、君王荒凉时的补救措施。在旧约和新约里，申言者还存在，但是在国度和永世的新天新地里就不存在了。林前十三8说，“申言终必归于无用，方言终必停止。”这些全数都要过去，但是祭司而君王是一直到永远的（启二二3，5）。旧约中，当申言者强的时候，都是神子民的光景不像样的时候。在新约的召会中，若是少数人尽话语职事特别显明，而弟兄姊妹普遍光景下沉，那也是反常的情形。若是每一个神的子民都作祭司，并且祭司的职分是强的、正常的，话语职事在召会中就不是那么需要了。
　　盼望圣徒们能清楚知道，神的心意乃是要祂所拣选、所救赎的人，都作神的祭司，并且带着神的王权。然而，神儿女的观念却常与神相反，非常忽略普遍的祭司职分。今天在基督教中多是注意讲道，注意话语职事，注意作申言者，并且都是担在少数人身上。所以基督徒的聚会都是特定的人在讲道，其他人很少能开口讲话，很少能祷告供职作祭司。这乃是一种反常的情形。
　　在末后的时代，神要带领我们建立召会的见证，并且带领我们看见召会建造的必要。所以，祭司的职分在我们中间必须有厉害的恢复；而这一个恢复不只是少数人作代表，乃是需要所有圣徒都起来，在神面前接受恩典，供祭司职分。我们不只个人要亲近神，更要团体的亲近神。每一次我们的聚会都该是祭司的聚会，每一次我们在神面前的聚集，都该是众祭司供职，在神前事奉。这才合于圣经里的基本原则，也合于初期使徒时代召会的光景。那时的召会不像今天这样，大家来在一起，听一个人讲道。照林前十四章，当时召会的聚会，乃是众人在神面前运用灵，有的用灵祷告，有的用灵为神说话，向神歌唱，有的翻方言，有的说智慧的话，或知识的言语（26）。众圣徒都在那里供职，在神面前作祭司，而不是仅仅坐着听讲道。
　　因着召会越过越堕落，越过越荒凉，今天常见的光景就是众圣徒都不尽功用，都坐着听一个话语执事讲道。可以说，这是话语职事独得势，祭司却是太缺乏。我不是轻看或反对话语职事，而是说，召会中该有更多祭司，圣徒们都该作祭司。在每一次的聚集里，我们众人的灵都该是活而强的。这才是正常的路，也才是神的路。
　
　
　　故此，长老们经过祷告交通后都觉得，召会的聚会不需要一人讲众人听，而是需要像众祭司聚集，一起事奉神。所以，从三月末了一个主日开始，我们要改掉已往的主日讲道聚会。然而这并不是说，从今以后我们中间不再有讲道聚会。当全召会需要在某件事上有话语的带领时，我们会临时召集聚会，传讲神的话语。这乃是为着特别、临时的需要。至于经常性的聚会，我们不再采用这种讲道聚会。我们要把主日上午，基督教传流下来所谓作礼拜的形式完全改掉。原则上，这是要使召会的聚会是祭司的聚会，是祭司们在神面前敬拜、烧香、点灯、歌唱、供职的聚会，而不是讲道聚会。
　　决定这样改革，是考量几个因素。从一九四九年我们来到台湾开工，至今已经十多年，其间有好些人得救并被主兴起。头几年，我们不觉得我们聚会的方式有什么问题。到了一九五四年，得救的人多了，也受了一点造就，我们就发现有些问题产生了。比方，大家都来听同一篇道，若是讲得浅一点，得救多年的已经听过；若是讲得深一点，新蒙恩的人听不懂。这对预备信息的人也是个难题，好像要给大学生上课，同时也要给小学生上课；无论你上什么程度的课，听的都是同一班人。所以，深一点的人没有长进，浅一点的人不觉得受用。慢慢的，因为聚会不能应付人实际的需要，新来的人就落下去，不容易托住，而得救久一点的人，也不容易长进。
　　我们在主面前观察、考量以后，觉得必须采取一种制度，或者是一种原则，就是要采用教育的方式。虽然讲道、造就是要培养人的灵，供应人灵的需要，但还是有相当成分是教导性的。既是教导性的，就有教育的性质。因此，我们考虑分班。我们在这里有十多年了，以政府的教育制度来说，十二年都可以读完三个大学了。然而，我们有很多弟兄姊妹从一九四九年就在这里，一直热心爱主、追求、聚会，至今却仍像个老小孩。你问他，对主有什么认识，他仍说不出所以然。所以，分级带领实在有必要。
　　虽然我们没有绝对的把握，但总得尝试一下。我们先简单地把弟兄姊妹分成深浅两级。深一点的是在属灵上有一点经历的，起码在主面前奉献过，懂得与主交通，在圣经知识上，也懂得一点的人。浅一点的，多是初得救，或是得救多年圣经还没有读过一遍，或者是没有经常聚会、没有什么实际经历的。
　
　　每班的带领都有两面，一面是在属灵的知识上，一面是在属灵的生命上。盼望不久之后，召会一周有两次这种训练或教导聚会，一次在主日上午，一次在周间。主日上午是注意生命的带领，周间则是注意知识的带领。
　　在属灵生命的带领上，要先认识什么叫生命，什么是神作生命，并神如何在祂儿子里面作我们的生命，以及圣灵如何进到我们里面，实际的作我们的生命。我们要帮助圣徒们，学习认识这位三一神是怎样在他们里面作生命，他们该怎样学习把自己交给这个生命，活在这生命的交通里，并活在这生命的感觉和亮光里。我们要从这些地方着手，带他们在生命上长进。
　　在属灵知识上，要带领圣徒认识四个大点：基督、救赎、生命和召会。比方，说到认识基督，我们要带弟兄姊妹根据圣经，来看基督是怎样的一位。从基督是永远的神开始，说到祂的神性与永远性，以及祂怎样成了肉体，经过人生，死在十字架上，又从死里复活，成为那灵，升天又降下，一直说到永世。圣徒们在这些认识上都是零碎的，因为他们没有受到基本且系统的教导。
　　近代的教育都有一个体系，譬如要教数学，教育家就得编排出一个教学体系，小学一年级要教什么内容，初中、高中、大学、一直到研究所又要教什么。一个人受到这样的教导，就能有条有理的把整个数学体系的内容，大致学过。若是没有系统的教学，过了二十年，可能仍是学无所成。这就是我们在这里的失败。我们讲了十二年的道，听讲的人却对基督不甚了解。这是因为带领没有系统，所以盼望我们能把圣经里关乎基督的真理，以及祂的救赎、生命与召会，有系统的带领圣徒一步一步往前。
　　认真说，这四个大点就是全本圣经的中心，圣经所论的就是基督如何来完成救赎，叫人得着神作生命而同被建造，产生召会。这四个点乃是连贯的；圣经主要的中心就在这四个点上，其他都是附带的。若是我们带领圣徒在这四点上有透切的认识，其他的点就都容易了解。
　
　　在实行上，我们要给两个班同样的题目，只是对于浅的人少给一点材料，对于深的人可以给多一点。正如我们教数学加法，一年级教个位数加法，二年级就教二位数加法。对深的人，可以尽量给他材料；对浅的人，只要给他一个概要就可以。例如，对浅的人只给三、四节圣经节，对深一点的人可以给8~10，甚至把相关的经节都给他。带领奉献，对浅的人可以比较初步，对深一点的就要深入一点。所以，两班的题目一样，只是教导、带领和材料有所不同。
　　目前，我们或许还不能马上这样作，但至少要让大家都感觉到，必须带圣徒好好操练，在神面前供祭司职分，实际学习不仅个人向神祷告，并且操练与众圣徒一起供祭司职分。所以，主日聚会要开始改变，要实行分班带领。在这之前，我们需要作好准备。因为这是一件很大的工作，长老们和家负责都要合力作成这事。因此，要请家负责将圣徒初步分为深浅两级，列成两张名单给长老们，好实际的分班。
　　此外，我们还要带领圣徒学习怎样在神面前祷告，不仅是个人的祷告，乃是像众祭司在一起供职事奉的祷告。我们可以在聚会中带圣徒们实际的操练几件事：学习歌唱、烧香、点灯。歌唱，就是操练唱诗歌；烧香，就是祷告。众人来在一起就要祷告，人人都开口，操练灵要强。点灯，就是加强我们从主的话得着亮光。比方，可以把彼前二5、撒迦利亚六章等相关经节，－撒迦利亚一同祷读。作法上，要把讲道的方式完全去掉，不要只有－撒迦利亚一个人讲，而是大家一起交通，众人都把个人在主面前所得的带领交通出来。有的人是去帮助别人，成全别人；有的人是接受帮助，得着成全。接受过帮助，得着成全的人，又能去帮助别人。这样，便能使众圣徒都在会中有事奉，也能叫一切有功用的人，在聚会中显明出来。
　　这只是个大概的轮廓，细则还需要一步步寻求主的带领。这个更动或改变，不是要建立规条，而是要脱开那些没有让圣灵自由带领的聚会。基督教里非常忽略擘饼时的记念主和敬拜父，许多人都是倚靠外在的礼拜来敬拜神。然而我们知道，擘饼聚会要在灵里，才能对主有真正的记念，对神有真实地敬拜。
　　至于祷告聚会，盼望众人来在－撒迦利亚一起，彼此在灵里多有交通，能运用灵自由的在主面前祷告，多有调灵的祷告。这会让圣灵在我们中间，有更自由、更适切的带领和运行。盼望弟兄姊妹为这事在主面前多有祷告，我们这样作，是要众人操练一步一步跟随圣灵的引导而行。
　　－撒迦利亚一九六一年三月十五日讲于台北家排负责人聚会
　　读经：撒迦利亚书六章十二至十三节，彼得前书二章四至五节，九节，创世记一章二十六节，罗马书八章二十九节，出埃及记十九章六节，启示录一章六节。
--------本段经节汇集--------
亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
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。
彼前2:4  
你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前，
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。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
罗8:29  
因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。
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。
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
------------------------
　
　
　　撒迦利亚六章里有关主耶稣的预言，在全本圣经中相当特别。十二至十三节记载：“万军之耶和华如此说，看哪，有一人，名为苗；祂要从自己的地方长起来，并要建造耶和华的殿。祂要建造耶和华的殿，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。”这段经文说到两个重点：第一，有一人，名为苗，要建造神的圣殿，这是指主耶稣；第二，这位建造神殿的人，是祭司而君王，或者说是君王而祭司。在旧约，祭司是一班人，而君王是另一班人；但是到了主耶稣的时候，祂在君王和祭司这两个职分之间筹定和平。这意思是，这两个职分在主耶稣身上合而为一。
--------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6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
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。
------------------------
　　彼前二章四至五节说，“你们来到祂这…活石跟前，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。”九节说，“唯有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度。”这几节给我们看见，神居所的建造与祭司和君王职分有关。这里说，我们是活石，要被建造成为属灵的殿，成为圣别的祭司体系。也就是说，召会这个神的居所是由活石建造的，并且这居所就是一个祭司体系。五节说祭司是圣别的，九节说祭司是君尊的，可见这个祭司体系既圣别又君尊。
--------本段经节汇集--------
彼前2:4  
你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前，
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。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
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。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
------------------------
　　以此对照撒迦利亚六章十三节，我们可以看到其中的共通性。两书都说到神殿的建造，也都说到祭司和神殿建造的关系。不仅如此，这两卷书还说到与神殿建造有关的祭司，乃是君尊的祭司。主耶稣是建造圣殿的祭司，祂是君王而祭司。而彼前二章给我们看见，我们这些被建造成为神居所的活石，乃是一个祭司体系；这些祭司不仅是圣别的，也是君尊的。君尊的祭司，就是带着王权的祭司，乃是建造神居所不可或缺的条件。
--------本段经节汇集--------
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”）
------------------------
　
　　这几处经文里蕴含神的思想，就是神自己里面的愿望。一个人作诗或写信之前，里头都有一个意愿。然后，用文字将这个意愿发表出来。好的读者不能仅仅读表面的字句，还必须透过字句摸着作者里面的感觉、思想和心愿。我们读圣经也是如此。圣经是神的启示，在其话语背后藏着神的意愿、思想和感觉。我们读的时候，必须透过这些字句，摸着神的感觉和意愿。　　为何神居所的建造系在君尊的祭司身上？我们要在创世记神造人心意的光中来看这件事。神按着祂的形像，照着祂的样式造人，目的是要使人彰显祂并代表祂（一26）。彰显祂是生命形像的问题，代表祂是掌权的问题。神在人身上的意愿，就是祂能进入人里面，作人的生命和成分，把祂自己构成到人里面，与人调和为一。因此，神不仅按着祂的形像造人，更在人里面造了一个灵，使人能接受祂这位是灵的神进到人里面，在灵里与祂相调，以至全人被祂浸透。人若是有神的生命进到他里面作一切，很自然的，人在一切事上就能彰显神的形像和荣耀。这就是圣经所说，神造人的心愿与思想。
--------本段经节汇集--------
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
------------------------
　　到了新约，罗马八章二十九节说，“因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”这让我们清楚看见，神要把我们模成祂儿子的形像，就是要把我们作到像祂儿子一样。歌罗西一章十五节说，“爱子是那不能看见之神的像。”主耶稣就是神的形像，所以当我们被模成神儿子的形像时，我们就有了神的形像，我们也就是神的彰显。我们里面有神的生命，外面有神的形像，神在我们身上就得着了彰显和荣耀。并且，神的权柄也要托付在我们身上。在宇宙间，只有一种造物，能受到神生命的托付，作神的代表，那就是有神形像的人。唯有人才能受神托付，作神代表的权柄。在圣经里，权柄和生命是相联的，因为生命是叫人像神，而权柄是叫人代表神。
--------本段经节汇集--------
罗8:29  
因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。
西1:15  
爱子是那不能看见之神的像，是一切受造之物的首生者。
------------------------
　　圣经末了说到新耶路撒冷；新耶路撒冷乃是一个团体人，其中仍是着重两点：彰显神的形像，并为神掌权。神在我们身上所要作的就是这二件事，要我们有祂的形像，并且能作祂的代表，施行祂的权柄。我们若看见神的这个意愿，立刻就知道为什么神要人作祭司而君王。因为祭司乃是要人与神交通，将人带到神面前，并将神带进人里面；而君王乃是带着神的权柄，为神掌权。
　
　　圣经里没有明说摩西是祭司，但我们可以看见，在以色列人中间，摩西比亚伦更像祭司。摩西有四十天之久在神面前（出二四18），等到他从神面光中出来时，他的脸上满了神的荣光，以致以色列人不能定睛看他（三四29~30，林后三7）。因为他是一个和神接触、吸取神、并让神从他里面通过的人，所以他就是一个祭司。另一面，当摩西在神的全家尽忠时，他就是神代表的权柄。所以在圣经里，祭司就是一个亲近神、接触神，在与神的交通里，让神浸透的人；而君王是从神面光中出来，带着神的权柄代表神，为神掌权的人。请记得，祭司而君王就是有神的形像彰显神，并接受神的权柄代表神的人。
--------本段经节汇集--------
出24:18  
摩西进入云中上了山，在山上四十昼四十夜。
出34:29  
摩西手里拿着两块见证的版，下西乃山的时候，不知道自己的面皮因耶和华和他说话就发了光。
出34:30  
亚伦和以色列众人看见摩西的面皮发光，就怕挨近他。
林后3:7  
若那用字刻在石头上属死的职事，尚且是带着荣光立的，以致以色列子孙因摩西面上渐渐废去的荣光，不能定睛看他的脸，
------------------------
　　我们若是把握住这个思想，就会看见神在圣经中，从开头到末了，历世历代所要得着的人，就是祭司而君王。神创造人，就是要得着这样的人，可惜神所创造的亚当失败了。之后，挪亚、亚伯拉罕、雅各等人相继出来；虽然圣经没有说他们是祭司，但他们都是亲近神的人，也都是献祭的人（创六8~9，八20，十二1，7~8，十八16~33，二八10~22）。
--------本段经节汇集--------
创6:8  
但挪亚在耶和华眼前蒙恩。
创6:9  
挪亚的后代记在下面。挪亚是个义人，在当时的世代是个完全人；挪亚与神同行。
创8:20  
挪亚为耶和华筑了一座坛，拿各类洁净的牲畜、飞鸟，献在坛上为燔祭。
创12:1  
耶和华对亚伯兰说，你要离开本地、亲族、父家，往我所要指示你的地去。
创12:7  
耶和华向亚伯兰显现，说，我要把这地赐给你的后裔。亚伯兰就在那里为向他显现的耶和华筑了一座坛。
创12:8  
从那里他又迁到伯特利东边的山，支搭帐棚；西边是伯特利，东边是艾；他在那里又为耶和华筑了一座坛，并且呼求耶和华的名。
创18:16  
三人就从那里起身，向所多玛观望；亚伯拉罕也与他们同行，要送他们一程。
创18:17  
耶和华说，我所要作的事，岂可瞒着亚伯拉罕么？
创18:18  
亚伯拉罕必要成为又大又强的国，并且地上的万国都必因他得福。
创18:19  
我眷顾他，为要叫他吩咐他的子孙和他以后的家属，遵守我耶和华的道，秉行公义和公理，使我论到亚伯拉罕的话，都成就在他身上。
创18:20  
耶和华说，所多玛和蛾摩拉的罪甚重，声闻于我。
创18:21  
我现在要下去，察看他们所行的，果然尽像那达到我耳中的声音么？若是不然，我也会知道。
创18:22  
二人转身离开那里，向所多玛走去；但亚伯拉罕仍旧站在耶和华面前。
创18:23  
亚伯拉罕近前来，说，你真的要将义人与恶人一并剿灭么？
创18:24  
假若那城里有五十个义人，你还剿灭么？不为城里这五十个义人宽容那地方么？
创18:25  
你绝不会将义人与恶人同杀，将义人与恶人一样看待；这绝不是你所行的。审判全地的主岂不公平行事么？
创18:26  
耶和华说，我若在所多玛城里见有五十个义人，我就要为他们的缘故宽容那地方。
创18:27  
亚伯拉罕回答说，我虽然是尘土炉灰，还敢对主说话。
创18:28  
假若这五十个义人缺了五个，你就因为缺了五个毁灭全城么？祂说，我在那里若见有四十五个，也不毁灭那城。
创18:29  
亚伯拉罕又对祂说，假若在那里见有四十个怎么样？祂说，为这四十个的缘故，我也不作这事。
创18:30  
亚伯拉罕说，求主不要动怒，容我说，假若在那里见有三十个怎么样？祂说，我在那里若见有三十个，我也不作这事。
创18:31  
亚伯拉罕说，我还敢对主说话，假若在那里见有二十个怎么样？祂说，为这二十个的缘故，我也不毁灭那城。
创18:32  
亚伯拉罕说，求主不要动怒，容我再说这一次，假若在那里见有十个呢？祂说，为这十个的缘故，我也不毁灭那城。
创18:33  
耶和华与亚伯拉罕说完了话就走了；亚伯拉罕也回到自己的地方去了。
创28:10  
雅各出了别是巴，向哈兰走去；
创28:11  
到了一个地方，因为太阳落了，就在那里过夜；他拾起那地方的一块石头枕在头下，在那里躺卧睡了。
创28:12  
他梦见一个梯子立在地上，梯子的顶通着天，有神的使者在梯子上，上去下来。
创28:13  
耶和华站在梯子以上，说，我是耶和华你祖亚伯拉罕的神，也是以撒的神；我要将你现在所躺卧之地，赐给你和你的后裔。
创28:14  
你的后裔必像地上的尘沙那样多，必向东西南北开展；地上万族必因你和你的后裔得福。
创28:15  
看哪，我与你同在；你无论往哪里去，我必保守你，使你归回这地。我总不离弃你，直到我成就了向你所应许的。
创28:16  
雅各睡醒了，就说，耶和华真在这地方，我竟不知道。
创28:17  
他就惧怕，说，这地方何等可畏！这不是别的，乃是神的家，也是天的门。
创28:18  
雅各清早起来，把所枕的石头立作柱子，浇油在上面。
创28:19  
他就给那地方起名叫伯特利；但那城起先名叫路斯。
创28:20  
雅各许愿说，神若与我同在，在我去的路上保守我，又给我食物吃，衣服穿，
创28:21  
使我平平安安地回到我父亲的家，我就必以耶和华为我的神。
创28:22  
我所立为柱子的石头，也必作神的家；凡你所赐给我的，我必将十分之一献给你。
------------------------
　　然后，神呼召亚伯拉罕，并拣选他的子孙以色列人。在出埃及十九章六节，神说，以色列人要归祂作祭司的国度。一提到国度，就与王权有关。在神原来的心意里，乃是全体以色列人都是祭司，是一班亲近神，让神浸透，并受神托付权柄的人。然而，以色列人在西乃山失败了（三二），神就拣选他们中间的利未支派，代替所有的以色列人（28~29）。祭司身上有乌陵、土明（二八30），为要得着神的启示和心意。因此，祭司乃是与神亲近，让神通过，以启示神心意，并活在神面前的人。
--------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。
出十九28~29，没有29节，请检查。
出28:30  
你又要将乌陵和土明放在决断的胸牌里；亚伦进到耶和华面前的时候，要带在胸前，在耶和华面前常将以色列人的决断牌带在胸前。
------------------------
　　然而，那时的光景还不够完全，因为权柄是在另一条线，就是在君王职分的线上。圣经记载，亚伦去世后，他的儿子以利亚撒接续他作大祭司；但是摩西死后，乃是约书亚起而代之。约书亚代表神的权柄，以利亚撒是祭司。约书亚要与以利亚撒一同承担以色列人分配美地的工作（书十七4，十九51），可见权柄必须系在祭司身上，没有祭司就难得有权柄。换句话说，没有彰显神生命的人，也难得有代表神的权柄。
--------本段经节汇集--------
书17:4  
她们来到祭司以利亚撒和嫩的儿子约书亚并众首领面前，说，耶和华曾吩咐摩西在我们弟兄中给我们产业。于是约书亚照耶和华所吩咐的，在她们伯叔中，把产业给了她们。
书19:51  
这就是祭司以利亚撒和嫩的儿子约书亚，并以色列人各支派宗族的首领，在示罗会幕门口，耶和华面前，拈阄所分的地业。这样，他们把地分完了。
------------------------
　　后来，因着祭司职分荒凉了，神就兴起一个新的祭司撒母耳（撒上二），并且是由撒母耳代表神，膏大卫作以色列王（十六13）。所以，乃是祭司把君王带进来。等到大卫光景正常了，他每一次想到神的约柜、神的圣殿等问题时，都想到祭司。当他去迎接约柜的时候，他不只吩咐祭司们在约柜前尽职，他自己也穿上以弗得，以弗得就是祭司袍。大卫虽然不是祭司，但是当他站在神的约柜前，迎接约柜时，他竟然穿上以弗得；这说出他乃是兼具君王、祭司职分的人（撒下六12~15）。不仅如此，他也恢复并加强了祭司职分。他把祭司里的班次加强，并且特别加强祭司中间的歌唱事奉，将他们分作二十四班（代上六31~33）。
--------本段经节汇集--------
撒上16:13  
撒母耳就拿起盛膏油的角，在他诸兄中膏了他；从那日起，耶和华的灵就冲击大卫。于是撒母耳起身往拉玛去了。
撒下6:12  
有人告诉大卫王说，耶和华因为神的约柜，赐福给俄别以东的家，和一切属他的。大卫就去，欢欢喜喜地将神的约柜从俄别以东家中抬上大卫城去。
撒下6:13  
抬耶和华约柜的人走了六步，大卫就献牛与肥畜为祭。
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。
撒下6:15  
这样，大卫和以色列的全家欢呼吹角，将耶和华的约柜抬上来。
代上6:31  
约柜安设之后，大卫设立以下的人在耶和华殿中负责歌唱的服事。
代上6:32  
他们就在会幕的帐幕前供职歌唱，直到所罗门在耶路撒冷建造了耶和华的殿；他们按着班次供职。
代上6:33  
供职的人和他们的子孙记在下面：哥辖人的子孙中有歌唱的希幔；希幔是约珥的儿子，约珥是撒母耳的儿子，
------------------------
　　圣经中每一次提到神的居所，圣殿的建造，都有祭司和君王。在历代志，我们看见不仅大卫这么作，连所罗门王完成圣殿的建造后，也非常注意祭司在神面前供职的问题（代下八14~15）。这启示那里有圣殿的建造，那里就有君王的权柄和祭司的事奉。
--------本段经节汇集--------
代下8:14  
所罗门照着他父亲大卫所定的例，派定祭司事奉的班次，又派定利未人的职守，使他们按每日所当作的赞美耶和华，在祭司面前供职；又派守门的按着班次看守各门，因为神人大卫是这样吩咐的。
代下8:15  
王所吩咐众祭司和利未人的，无论是办任何事或掌管府库，他们都不偏违。
------------------------
　　神历代所要得着的人，就是能与祂交通，活在祂面前，让祂通过、浸透并彰显祂的人，以致神能把权柄托在他们身上。这一班人就是神所要的祭司而君王，也是能叫神的居所得着建造的人。这一班人乃是集体的人，是建造神居所的活石。　　然而，照圣经的记载，到了历代志，以色列的君王渐渐堕落，祭司也荒凉了。像亚哈那样邪恶的君王，根本无法代表神的权柄，而祭司的事奉也完全消声匿迹。那时，以利亚、以利沙这些申言者的职分就特别显明（王上十六~二二，王下一~八）。到旧约末了，撒迦利亚书给我们看见，神殿的建造是系于能作祭司又作君王的人；并且预言主耶稣就是这样一个与神交通，被神浸透，又带着神权柄的祭司而君王。祂乃是大卫的苗要兴起来，建造神的殿（六12~13）。
--------本段经节汇集--------
王上十六1～二二（略，若需要被汇集，请勾选“不忽略整章”）
王下一1～八（略，若需要被汇集，请勾选“不忽略整章”）
亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
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。
------------------------
　　到了新约，主耶稣来了，祂在地上乃是为着神心头最关心的事，就是圣殿。四福音书数次提到祂和殿的关系。当祂十二岁时上耶路撒冷，就留在圣殿里，以神的事为念（路二49）。祂刚出来尽职作工，就洁净圣殿，赶出在圣殿里兑换银钱的人；祂为神的家心里焦急，如同火烧（约二15~17）。当犹太人要祂显神迹时，祂却提到圣殿的重新建造，并且是以祂的身体为殿说的（18~21）。祂地上工作的末了，也同样关心圣殿的洁净（太二一12~16）。祂不仅要祂的门徒得着关于祂的启示，更向他们揭示，祂要把召会建造在祂和关于祂的启示这磐石上（十六18）。
--------本段经节汇集--------
路2:49  
耶稣对他们说，你们为什么找我？岂不知我必须以我父的事为念么？
约2:15  
就拿绳子作成鞭子，把众人连羊带牛都赶出殿去，倒出兑换银钱之人的钱币，推翻他们的桌子。
约2:16  
又对卖鸽子的说，把这些东西从这里拿走，不要将我父的家，当作买卖的场所。
约2:17  
祂的门徒就想起经上记着：“我为你的家，心里焦急，如同火烧。”
约2:18  
于是犹太人问祂说，你既作这些事，还显什么神迹给我们看？
约2:19  
耶稣回答说，你们拆毁这殿，我三日内要将它建立起来。
约2:20  
犹太人便说，这殿是四十六年才造成的，你三日内就将它建立起来么？
约2:21  
但耶稣是以祂的身体为殿说的。
太21:12  
耶稣进了殿，赶出所有在殿里作买卖的人，推倒兑换银钱之人的桌子，和卖鸽子之人的凳子，
太21:13  
并且对他们说，经上记着，“我的殿必称为祷告的殿；”你们倒使它成为贼窝了。
太21:14  
在殿里的瞎子和瘸子到祂跟前来，祂就治好了他们。
太21:15  
祭司长和经学家看见耶稣所行的奇事，并小孩子在殿里喊着说，和散那归与大卫的子孙，就甚恼怒，
太21:16  
对祂说，这些人所说的，你听见了么？耶稣对他们说，是的；经上说，“从婴孩和吃奶的口中，你使赞美得以完全。”难道你们没有念过么？
太16:18  
我还告诉你，你是彼得，我要把我的召会建造在这磐石上，阴间的门不能胜过她。
------------------------
　　如前面所说的，主耶稣这块磐石，乃是祭司而君王（亚六13），就是君尊的祭司。彼前二章说，基督是活石，也是房角石，为犹太人弃绝，却为神所看重。同时，我们这些因祂重生、有祂生命的人也都像活石（4~7）。祂这块活石既是君尊的祭司，我们这些像活石的人，也是君尊的祭司。当我们被建造在一起，我们就成了一个祭司体系，并且是君尊的祭司体系。这样作祭司而君王的人，不是单独的，乃是团体的；这个团体就是建造。我们必须清楚看见，只有这一班既是祭司又是君王的人，才能完成神建造的工作。我们必须是君尊的祭司，是活在神面前的人，才能彰显神并代表神。
--------本段经节汇集--------
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2:4  
你们来到祂这为人所弃绝，却为神所拣选所宝贵的活石跟前，
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。
彼前2:6  
因为经上记着说，“看哪，我把所拣选所宝贵的房角石，安放在锡安，信靠祂的人，必不至于羞愧。”
彼前2:7  
所以祂在你们信的人是宝贵的，在那不信的人却是“匠人所弃的石头，已成了房角的头块石头，”
彼得前书一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　
　　从起初一直到永远，神心里所想要得着的，就是一班祭司而君王。申言者乃是在祭司、君王荒凉时的补救措施。在旧约和新约里，申言者还存在，但是在国度和永世的新天新地里就不存在了。林前十三章八节说，“申言终必归于无用，方言终必停止。”这些全数都要过去，但是祭司而君王是一直到永远的（启二二3，5）。旧约中，当申言者强的时候，都是神子民的光景不像样的时候。在新约的召会中，若是少数人尽话语职事特别显明，而弟兄姊妹普遍光景下沉，那也是反常的情形。若是每一个神的子民都作祭司，并且祭司的职分是强的、正常的，话语职事在召会中就不是那么需要了。
--------本段经节汇集--------
林前13:8  
爱是永不败落；但申言终必归于无用，方言终必停止，知识也终必归于无用。
启22:3  
一切咒诅必不再有。在城里有神和羔羊的宝座；祂的奴仆都要事奉祂，
启22:5  
不再有黑夜，他们也不需要灯光日光，因为主神要光照他们；他们要作王，直到永永远远。
------------------------
　　盼望圣徒们能清楚知道，神的心意乃是要祂所拣选、所救赎的人，都作神的祭司，并且带着神的王权。然而，神儿女的观念却常与神相反，非常忽略普遍的祭司职分。今天在基督教中多是注意讲道，注意话语职事，注意作申言者，并且都是担在少数人身上。所以基督徒的聚会都是特定的人在讲道，其他人很少能开口讲话，很少能祷告供职作祭司。这乃是一种反常的情形。　　在末后的时代，神要带领我们建立召会的见证，并且带领我们看见召会建造的必要。所以，祭司的职分在我们中间必须有厉害的恢复；而这一个恢复不只是少数人作代表，乃是需要所有圣徒都起来，在神面前接受恩典，供祭司职分。我们不只个人要亲近神，更要团体的亲近神。每一次我们的聚会都该是祭司的聚会，每一次我们在神面前的聚集，都该是众祭司供职，在神前事奉。这才合于圣经里的基本原则，也合于初期使徒时代召会的光景。那时的召会不像今天这样，大家来在一起，听一个人讲道。照林前十四章，当时召会的聚会，乃是众人在神面前运用灵，有的用灵祷告，有的用灵为神说话，向神歌唱，有的翻方言，有的说智慧的话，或知识的言语（26）。众圣徒都在那里供职，在神面前作祭司，而不是仅仅坐着听讲道。
--------本段经节汇集--------
哥林多前书十四章（略，若需要被汇集，请勾选“不忽略整章”）
林前14:26  
弟兄们，这却怎么样？每逢你们聚在一起的时候，各人或有诗歌，或有教训，或有启示，或有方言，或有翻出来的话，凡事都当为建造。
------------------------
　　因着召会越过越堕落，越过越荒凉，今天常见的光景就是众圣徒都不尽功用，都坐着听一个话语执事讲道。可以说，这是话语职事独得势，祭司却是太缺乏。我不是轻看或反对话语职事，而是说，召会中该有更多祭司，圣徒们都该作祭司。在每一次的聚集里，我们众人的灵都该是活而强的。这才是正常的路，也才是神的路。
　
　
　　故此，长老们经过祷告交通后都觉得，召会的聚会不需要一人讲众人听，而是需要像众祭司聚集，一起事奉神。所以，从三月末了一个主日开始，我们要改掉已往的主日讲道聚会。然而这并不是说，从今以后我们中间不再有讲道聚会。当全召会需要在某件事上有话语的带领时，我们会临时召集聚会，传讲神的话语。这乃是为着特别、临时的需要。至于经常性的聚会，我们不再采用这种讲道聚会。我们要把主日上午，基督教传流下来所谓作礼拜的形式完全改掉。原则上，这是要使召会的聚会是祭司的聚会，是祭司们在神面前敬拜、烧香、点灯、歌唱、供职的聚会，而不是讲道聚会。　　决定这样改革，是考量几个因素。从一九四九年我们来到台湾开工，至今已经十多年，其间有好些人得救并被主兴起。头几年，我们不觉得我们聚会的方式有什么问题。到了一九五四年，得救的人多了，也受了一点造就，我们就发现有些问题产生了。比方，大家都来听同一篇道，若是讲得浅一点，得救多年的已经听过；若是讲得深一点，新蒙恩的人听不懂。这对预备信息的人也是个难题，好像要给大学生上课，同时也要给小学生上课；无论你上什么程度的课，听的都是同一班人。所以，深一点的人没有长进，浅一点的人不觉得受用。慢慢的，因为聚会不能应付人实际的需要，新来的人就落下去，不容易托住，而得救久一点的人，也不容易长进。　　我们在主面前观察、考量以后，觉得必须采取一种制度，或者是一种原则，就是要采用教育的方式。虽然讲道、造就是要培养人的灵，供应人灵的需要，但还是有相当成分是教导性的。既是教导性的，就有教育的性质。因此，我们考虑分班。我们在这里有十多年了，以政府的教育制度来说，十二年都可以读完三个大学了。然而，我们有很多弟兄姊妹从一九四九年就在这里，一直热心爱主、追求、聚会，至今却仍像个老小孩。你问他，对主有什么认识，他仍说不出所以然。所以，分级带领实在有必要。　　虽然我们没有绝对的把握，但总得尝试一下。我们先简单地把弟兄姊妹分成深浅两级。深一点的是在属灵上有一点经历的，起码在主面前奉献过，懂得与主交通，在圣经知识上，也懂得一点的人。浅一点的，多是初得救，或是得救多年圣经还没有读过一遍，或者是没有经常聚会、没有什么实际经历的。
　
　　每班的带领都有两面，一面是在属灵的知识上，一面是在属灵的生命上。盼望不久之后，召会一周有两次这种训练或教导聚会，一次在主日上午，一次在周间。主日上午是注意生命的带领，周间则是注意知识的带领。　　在属灵生命的带领上，要先认识什么叫生命，什么是神作生命，并神如何在祂儿子里面作我们的生命，以及圣灵如何进到我们里面，实际的作我们的生命。我们要帮助圣徒们，学习认识这位三一神是怎样在他们里面作生命，他们该怎样学习把自己交给这个生命，活在这生命的交通里，并活在这生命的感觉和亮光里。我们要从这些地方着手，带他们在生命上长进。　　在属灵知识上，要带领圣徒认识四个大点：基督、救赎、生命和召会。比方，说到认识基督，我们要带弟兄姊妹根据圣经，来看基督是怎样的一位。从基督是永远的神开始，说到祂的神性与永远性，以及祂怎样成了肉体，经过人生，死在十字架上，又从死里复活，成为那灵，升天又降下，一直说到永世。圣徒们在这些认识上都是零碎的，因为他们没有受到基本且系统的教导。　　近代的教育都有一个体系，譬如要教数学，教育家就得编排出一个教学体系，小学一年级要教什么内容，初中、高中、大学、一直到研究所又要教什么。一个人受到这样的教导，就能有条有理的把整个数学体系的内容，大致学过。若是没有系统的教学，过了二十年，可能仍是学无所成。这就是我们在这里的失败。我们讲了十二年的道，听讲的人却对基督不甚了解。这是因为带领没有系统，所以盼望我们能把圣经里关乎基督的真理，以及祂的救赎、生命与召会，有系统的带领圣徒一步一步往前。
--------本段经节汇集--------
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记二十章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　认真说，这四个大点就是全本圣经的中心，圣经所论的就是基督如何来完成救赎，叫人得着神作生命而同被建造，产生召会。这四个点乃是连贯的；圣经主要的中心就在这四个点上，其他都是附带的。若是我们带领圣徒在这四点上有透切的认识，其他的点就都容易了解。
　
　　在实行上，我们要给两个班同样的题目，只是对于浅的人少给一点材料，对于深的人可以给多一点。正如我们教数学加法，一年级教个位数加法，二年级就教二位数加法。对深的人，可以尽量给他材料；对浅的人，只要给他一个概要就可以。例如，对浅的人只给三、四节圣经节，对深一点的人可以给八至十节，甚至把相关的经节都给他。带领奉献，对浅的人可以比较初步，对深一点的就要深入一点。所以，两班的题目一样，只是教导、带领和材料有所不同。
--------本段经节汇集--------
提多书一章（略，若需要被汇集，请勾选“不忽略整章”）
提多书二章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　目前，我们或许还不能马上这样作，但至少要让大家都感觉到，必须带圣徒好好操练，在神面前供祭司职分，实际学习不仅个人向神祷告，并且操练与众圣徒一起供祭司职分。所以，主日聚会要开始改变，要实行分班带领。在这之前，我们需要作好准备。因为这是一件很大的工作，长老们和家负责都要合力作成这事。因此，要请家负责将圣徒初步分为深浅两级，列成两张名单给长老们，好实际的分班。　　此外，我们还要带领圣徒学习怎样在神面前祷告，不仅是个人的祷告，乃是像众祭司在一起供职事奉的祷告。我们可以在聚会中带圣徒们实际的操练几件事：学习歌唱、烧香、点灯。歌唱，就是操练唱诗歌；烧香，就是祷告。众人来在一起就要祷告，人人都开口，操练灵要强。点灯，就是加强我们从主的话得着亮光。比方，可以把彼前二章五节、撒迦利亚六章等相关经节，一同祷读。作法上，要把讲道的方式完全去掉，不要只有一个人讲，而是大家一起交通，众人都把个人在主面前所得的带领交通出来。有的人是去帮助别人，成全别人；有的人是接受帮助，得着成全。接受过帮助，得着成全的人，又能去帮助别人。这样，便能使众圣徒都在会中有事奉，也能叫一切有功用的人，在聚会中显明出来。
--------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。
撒迦利亚书六章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　这只是个大概的轮廓，细则还需要一步步寻求主的带领。这个更动或改变，不是要建立规条，而是要脱开那些没有让圣灵自由带领的聚会。基督教里非常忽略擘饼时的记念主和敬拜父，许多人都是倚靠外在的礼拜来敬拜神。然而我们知道，擘饼聚会要在灵里，才能对主有真正的记念，对神有真实地敬拜。　　至于祷告聚会，盼望众人来在一起，彼此在灵里多有交通，能运用灵自由的在主面前祷告，多有调灵的祷告。这会让圣灵在我们中间，有更自由、更适切的带领和运行。盼望弟兄姊妹为这事在主面前多有祷告，我们这样作，是要众人操练一步一步跟随圣灵的引导而行。　　一九六一年三月十五日讲于台北家排负责人聚会
　
THE BUILDING OF GOD’S DWELLING PLACE
　
The Building of God’s Dwelling Place Needing the Priesthood and the Kingship
　Zechariah 6:12-13 contains a prophecy concerning the Lord Jesus: “Thus speaks Jehovah of hosts, saying, Here is a man, whose name is the Shoot; and he will shoot forth from his place and will build the temple of Jehovah. Indeed, 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.” This portion contains two significant points. First, a man whose name is the Shoot will build the temple of Jehovah. This man refers to the Lord Jesus, who is the righteous Shoot of David (Jer. 23:5). Second, the builder of this temple is a priest yet a king, a king yet a priest. In the Old Testament the priests were one group, and the kings were another group. However, the Lord Jesus is the counsel of peace between the offices of the kingship and the priesthood. This means that these two offices have been combined as one in Him.
　First Peter 2:4-5 says, “Coming to Him, a living stone,...you yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ,” and verse 9 says, “You are a chosen race, a royal priesthood, a holy nation.” These verses show that the building of God’s dwelling place is related to the priesthood and the kingship. We are living stones, and we are being built up as a spiritual house into a holy priesthood. The church as God’s dwelling place is built up with living stones, and this dwelling place is a priesthood. According to verse 5, the priesthood is holy, and according to verse 9, the priesthood is royal.
　There is a common element in 1 Peter 2:4-5 and Zechariah 6:13. Both books speak of the building of God’s temple, both speak of the relationship between the priests and the building of God’s temple, and both speak of the priesthood as having a royal aspect. The Lord Jesus, as the Priest who is building up the temple of Jehovah, is on “his throne”; He is both Priest and King. The believers, as living stones who are being built up as God’s dwelling place, are a “royal priesthood”; we are both priests and kings. The priesthood and the kingship are indispensable factors in the building up of God’s dwelling place.
　
The Priesthood and the Kingship Representing God’s Image and Authority
　God’s thought and desire can be seen in these verses. When a person writes a poem, there is always a thought and desire that are expressed through words. A good reader will not only read the words of the poem but also touch the inner feeling, thought, and desire of the writer. This is the way that we should read the Bible. The Bible is God’s revelation, and His desire, thought, and feeling are hidden within the words of the Bible. As we read the Bible, we must touch God’s desire and feeling.
　In order to understand the relationship between the building of God’s dwelling place and the royal priesthood, we need to consider God’s intention when He created man. God created man in His image and according to His likeness so that man could express and represent Him (Gen. 1:26). Expression is a matter of life and image, and representation is a matter of authority. God created man because He had a desire to enter into man as life, to constitute Himself into man, and to be mingled as one with man. Consequently, when God created man in His image, He created man with a human spirit so that man could receive God (Zech. 12:1), who is Spirit (John 4:24), and be mingled with God in spirit until man’s whole being is thoroughly saturated with God (Rom. 8:16). When God’s life enters into us and saturates us, we spontaneously express God’s image and glory in all things. This is God’s desire and thought in creating man.
　Romans 8:29 says, “Those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.” This shows that God intends to conform us to the image of His Son; that is, He will work on us until we are the same as His Son. As the Son of His love, Colossians 1:15 speaks of Christ as being “the image of the invisible God.” The Lord Jesus is the image of God. Hence, when we are conformed to the image of God’s Son, we have God’s image and become God’s expression. Inwardly we have His life, and outwardly we bear His image for His expression and glory. Furthermore, God’s authority is entrusted to those who bear God’s image. Of all God’s creatures, only man has the capacity to bear God’s image and be entrusted to represent God’s authority. God’s authority and life are connected because His life enables man to receive God and His authority enables man to represent God.
　At the end of the Bible the New Jerusalem signifies a corporate man. This corporate man expresses God’s image and reigns with God, fulfilling God’s desire for man to express His image and represent His authority. If we see God’s desire, we will understand His desire for us to be priests and kings, because priests fellowship with God, bring people to God, and bring God into people, whereas kings exercise God’s authority to rule for God.
　
Priests Being Related to God’s Building
　Although the Bible does not explicitly say that Moses was a priest, Moses served as a priest. Moses was with God for forty days (Exo. 24:18), and when he came out from God’s presence, the children of Israel could not gaze on his face, because it was full of God’s glory (34:29-30; 2 Cor. 3:7). Moses was a priest because he contacted God, received God, and let God flow through his inner being. Moses was God’s deputy authority as well because he was faithful in God’s house (Heb. 3:2). A priest draws near to God, contacts God, and lets God saturate him in his fellowship with God, and a king comes out from God’s presence and represents God’s authority. Being a priest and a king involve expressing God’s image and receiving God’s authority to represent God.
　From its beginning to its end the Bible speaks of God’s desire to gain priests and kings. When He created man, God intended to gain a people who would serve as priests and kings. Regrettably, the God-created man, Adam, failed. Later, however, Noah, Abraham, and Jacob drew near to God and offered sacrifices to Him (Gen. 6:8-9; 8:20; 12:1, 7-8; 18:16-33; 28:10-22). In Exodus 19:6 God spoke of His desire for the chosen descendants of Abraham, the children of Israel, to be a “kingdom of priests.” Kingdom speaks of kingly authority. God’s original desire was that all the Israelites would be priests, a group of people who would draw near to Him, would be saturated with Him, and could be entrusted with His authority. When the Israelites failed at Mount Sinai (ch. 32), God chose the tribe of Levi from among them to replace the Israelites as a whole (vv. 28-29). Subsequently, the priests lived before God, drew near to God, and let God flow through them so that His intention could be revealed through the Urim and the Thummim (28:30).
　The situation at that time, however, was not fully according to God’s intention, because God’s authority was represented by a separate office—the kingship. When Aaron passed away, he was succeeded by his son, Eleazar, and when Moses died, Joshua assumed the leadership. Joshua represented the office related to God’s authority, the kingship, whereas Eleazar represented the office related to God’s image, the priesthood. Nevertheless, Joshua and Eleazar shared in the work of dividing the good land among the Israelites (Josh. 17:4; 19:51). This shows that the kingship depends on the priesthood; without the priesthood there is no kingship. Those who do not express God’s life cannot represent God’s authority.
　When the priesthood became desolate, God raised up a new priest, Samuel (1 Sam. 2), and Samuel anointed David to be the king of Israel (16:13). Hence, the priesthood brought in the kingship. When David’s condition was proper, he treated matters related to the Ark of God according to the priesthood. When he received the Ark into the city of David, he commanded the priests to serve before the Ark, and he even put on the priestly ephod, the priestly robe. David was not a priest, but when he stood before the Ark of God, he was girded with an ephod (2 Sam. 6:12-15). On this occasion he was a person with both the kingship and the priesthood. He also restored and strengthened the priestly service through his division of the services of the priests and his establishment of the service of song among the priests, arranging them into twenty-four divisions (1 Chron. 6:31-32).
　The priesthood and the kingship are involved whenever the Bible speaks of the building of the holy temple, God’s habitation. For example, when King Solomon completed the building of the temple, he devoted attention to the service of the priests before God (2 Chron. 8:14-15), just as his father David had done. This shows that the building of the temple is always related to priestly service and kingly authority. God wants to gain those who fellowship with Him, live before Him, and allow Him to flow through and saturate them. Such ones can express Him, be entrusted with His authority, and build up His dwelling place.
　At the time of 1 and 2 Chronicles the kings of Israel were in a fallen condition, and the priests were in a desolate condition. During this time evil kings, such as Ahab, did not represent God’s authority, and the priestly service ceased to function. As a consequence, prophets, such as Elijah and Elisha, became prominent (1 Kings 16—22; 2 Kings 1—8). At the end of the Old Testament the book of Zechariah shows that the building of God’s temple still depends upon priests and kings. Zechariah prophesied that the Lord Jesus would be both Priest and King, One who would fellowship with God, be saturated with God, and have God’s authority. The Lord was the Shoot raised up to build God’s temple (6:12-13).
　When the Lord Jesus came, He was focused on the temple as the great desire of God’s heart. The four Gospels often speak of Him in relation to the temple. When He was twelve years old, He went to Jerusalem and stayed in the temple to be in the things of God (Luke 2:49). At the beginning of the Gospel of John His zeal for God’s house is portrayed by His cleansing of the temple by driving the moneychangers out of the temple (2:15-17). When the Jews asked Him for a sign, He spoke of rebuilding the temple of His body through death and resurrection (vv. 18-22). The Gospel of Matthew also refers to the Lord’s cleansing of the temple, which occurred chronologically at the end of the Lord’s ministry prior to His death and resurrection (21:12-16). The reference to the Lord’s cleansing of the temple at the beginning of the Gospel of John and at the end of the Gospel of Matthew shows that Christ was continually focused on the temple. Even when Peter received the revelation that Jesus was the Christ, the Son of the living God, the Lord unveiled the building of the church on the rock that was Christ Himself and the revelation concerning Christ (16:18).
　The Lord Jesus, as both Priest and King (Zech. 6:13), is a rock. First Peter 2:4 speaks of Christ as being a living stone as well as the cornerstone who was rejected by the Jews but chosen by God. At the same time, those who have been regenerated with His life are spoken of as being “living stones” (v. 5). Since He, as a living stone, is a royal Priest, we, who are also living stones, should also be royal priests. When we are built together, we become a priesthood, even a royal priesthood. This royal priesthood is not related to individuals but to one corporate Body, which is the building. Only a corporate group of priests and kings can accomplish God’s building work. We must be royal priests, those who live before God, in order to express and represent Him.
　
All of God’s Children Needing to Be Priests
　From the beginning, God’s desire has been to gain a group of people who are both priests and kings. He has a need for prophets only as a remedial measure when there is desolation in the priesthood and kingship. There are prophets in both the Old and New Testaments, but in the kingdom age and in the new heaven and the new earth in eternity, prophecies will be rendered useless. First Corinthians 13:8 says, “Whether prophecies, they will be rendered useless; or tongues, they will cease.” Both prophecies and tongues will pass away, but the priesthood and the kingship will exist forever (Rev. 22:3, 5). In the Old Testament age the ministry of the prophets was strong when God’s people were in a poor condition. If the ministry of the word is being manifested in the church in the New Testament age, it is because most of the brothers and sisters are in a downward condition. This is not a normal situation. If every child of God is functioning as a priest, the service of the priesthood will be strong and normal, and the ministry of the word will not be as prominent in the church.
　I hope that we will clearly see God’s intention for His chosen and redeemed people to be priests with His image and kings with His authority. Our concepts, however, are often contrary to God’s intention, and we have neglected the matter of the universal priesthood. In Christianity today, most people pay attention only to the ministry of the word. For this reason in most meetings Christian messages are given by designated persons who speak and pray as “priests.” This is an abnormal situation.
　In these days God is leading us to establish the testimony of the church, and He is also leading us to see the need to build up the church. Hence, the priesthood must be recovered among us. Furthermore, this recovery should involve more than just a small number of saints; instead, all the saints must rise up to receive grace and exercise to function as priests. We should contact God not only individually but also corporately. Our meetings should be meetings of priests; we all should be ministering and serving before God as priests. Such a service is according to the Bible, and it reflects the initial condition of the church during the time of the apostles. In the early church the believers did not come together to listen to one person’s speaking. According to 1 Corinthians 14, all the saints exercised their spirit in the meetings of the church. Some exercised to pray, some exercised to speak for God, some exercised to sing to God, and some exercised to interpret tongues or to speak a word of wisdom or a word of knowledge (v. 26; 12:8, 10). Instead of sitting and listening to a message, the saints functioned as priests before God.
　It is common for believers not to function because the church has become more degraded and more desolate. Many believers are accustomed to just sitting and listening to a message. It seems as if the ministry of the word is prevailing, while the priesthood is greatly lacking. This does not mean that I oppose the matter of ministering the word; instead, I desire that every saint would be a priest. In every gathering the spirits of the saints should be living and strong. This is the normal way; it is also God’s way.
　
PRACTICING THE PRIESTLY MINISTRY IN THE MEETINGS OF THE CHURCH
　
Abolishing the Lord’s Day Message Meeting and Taking the Way of Pursuing in Small Groups
　After much prayer and fellowship many elders feel that the meetings of the church should not depend just upon one man’s speaking; rather, our meetings should be a gathering of priests who serve God together. Therefore, beginning with the last Lord’s Day in March, we will drop the Lord’s Day message meeting. This does not mean that we will no longer have ministry message meetings; we will still have meetings to minister the word of God, especially when there is a need for leading in a certain matter. Such meetings will relate to specific and timely needs. For our regular meetings, however, we will no longer have message meetings, as we have in the past. We must drop the concept of a “worship service,” which has been passed down from Christianity. Instead, our meetings must become meetings in which everyone is a worshipping priest who burns incense, lights the lamps, sings, and ministers before God.
　This decision is based on several factors. It has been more than a decade since we began the work in Taiwan in 1949. During this time many people have been saved and raised up by the Lord. In the first few years we did not feel that there was a problem with the way we met. However, by 1954, when a large number of people were saved and had received some edification, we discovered some problems. For example, when all the saints would come together to listen to the same message, the more experienced ones did not receive much help, because they had heard similar messages in the past. However, new believers had difficulty understanding the message because the speaker was trying to speak to “elementary students” and “college students” at the same time. As a result, the more experienced saints did not progress, and the new believers did not receive much benefit. When a meeting cannot meet the practical needs of the saints, new ones fall behind and leave, and other saints do not progress.
　After considering this situation before the Lord, we feel that we must adopt a way that involves some principles of education. Although messages are needed to edify the saints and supply them in their spirit, the messages still need to have an instructional element. Since instruction always involves education, we are considering dividing the saints into “classes.” We have been in Taiwan for more than a decade. If we had followed the principles of our educational system, we should have a college-level understanding of the truth. However, many brothers and sisters who have been among us since 1949 can still be considered as being “elementary” students. Even though they love the Lord fervently, pursue Him, and attend the meetings, they are not able to speak something substantial. Thus, we need to consider how to lead the saints according to their spiritual condition.
　Although we do not have absolute assurance that this new arrangement will work, we should try. First, we can simply divide the brothers and sisters into two levels—those who have more spiritual experience in matters such as being consecrated to the Lord, fellowshipping with Him, and understanding basic items of the truth and those who are newer in their experience of salvation.
　
Emphasizing Truth and Life
　Each of these groups should focus on gaining knowledge of the truth and growing in life. I hope that the church will have these kinds of meetings twice a week, one on the Lord’s Day morning and the other during the week. The Lord’s Day morning meeting should focus on life, whereas the meeting during the week should focus on truth.
　In regard to life, we should lead the saints to know how God’s life, which is in the Son, becomes our life practically when the Holy Spirit indwells us. We need to help the saints to know how the Triune God becomes our life, and we should help them learn to live in the fellowship of this life and according to the sense and light of this life. We must begin with these points in order to lead the saints to grow in life.
　In regard to truth, we should lead the saints to know four main items: Christ, redemption, life, and the church. Concerning Christ, we must help the saints to see who Christ is according to the Bible. We can begin with Christ being the eternal God; that is, we should speak on God’s divine, eternal nature. But we must go on to speak of His incarnation, human living, death on the cross, resurrection from the dead as the life-giving Spirit, ascension into heaven, descension as the Spirit of reality, and status in eternity future. The saints have only a fragmentary understanding of these matters; they have not received a fundamental and systematic teaching related to them.
　Modern education involves a system. Mathematics instructors follow a progressive curriculum that begins in elementary school and finishes in graduate school. When a person receives instruction through such a system, he is able to learn the full content of the mathematical discipline in an orderly way. Without systematic instruction, however, a person can study for twenty years yet learn very little. Our situation speaks of this kind of failure. We have given many messages for twelve years, but many of the saints do not know the truth concerning Christ, because our leading has not been systematic. In order to help the saints to go forward, we must systematically lead the saints, step by step, to know the truth concerning Christ, redemption, life, and the church.
　Strictly speaking, these four main points are the center of the Bible. The Bible speaks of how Christ came to accomplish redemption so that we can receive God as life and be built up together in life to produce the church. These four points are connected. The Bible is centered on these four points. All the other points are supplementary. If we can provide the saints with a thorough understanding of these four points, it will be easy for them to understand other points.
　
Preparing Practically and Exercising
　We should use the same subjects in both “classes,” using less material with the newer saints and more material with those at a more advanced level. This can be compared to teaching first graders to add single digits, but teaching second graders to add double digits. Thus, the saints who are more advanced can be given eight or ten verses on the matter of consecration, but newer ones should be given a general sketch of consecration based on only three or four verses. Hence, although the subject can be the same, the instruction, leading, and material should be different.
　Presently, we may not be able to do this. However, we should at least have some feeling related to this need. We must lead the saints to exercise so that they can carry out their priestly service before God, learning not only how to pray to God individually but also how to carry out the priestly service corporately with all the saints. Hence, we will begin to change the Lord’s Day meeting. Before we begin, however, we need to have adequate preparation. This is a huge task, and the elders and responsible ones should join together to do it.
　In addition, we should lead the saints to pray, not merely individually but with all the saints as priests ministering and serving together in prayer. In the meetings we can lead the saints to exercise to sing, to burn the incense, and to light the lamps. To sing is to exercise to sing hymns. To burn incense is to exercise to pray. When we come together, we should pray; we should open our mouth and exercise to have a strong spirit. To light the lamps is to exercise to receive light from the Lord’s Word. For example, we can pray-read 1 Peter 2:5 and the related verses in Zechariah 6. We should abandon the practice of one person giving a message. Instead, we should fellowship with one another and bring out what we have gained from the Lord. Some saints may help and perfect others, while other saints may receive the help and the perfecting. Those who receive the help and the perfecting can then render help to others. In this way all the saints will serve in the meeting, and the function of the saints will be manifested in the meeting.
　This is only a general outline; we still need to seek the Lord’s leading step by step regarding the details. The purpose of this change is not to establish some new rules but to deliver us from meetings that hinder the leading of the Holy Spirit. We should not be like Christianity, which neglects the remembrance of the Lord and the worship of the Father in the bread-breaking meeting and which relies on an outward Sunday worship service. We must exercise to be in spirit in the bread-breaking meeting in order to have real remembrance of the Lord and genuine worship of God.
　I also hope that we can have a mutual fellowship in spirit when we come together for prayer, learning to use our spirit to pray freely before the Lord and to have more blending in spirit through prayer. This will allow the Holy Spirit to lead and operate more freely among us. I hope that we will pray before the Lord concerning this matter. We are doing this so that all the saints may exercise to walk, step by step, according to the leading of the Holy Spirit.
 
　　读经：撒迦利亚书六章十二至十三节，彼得前书二章四至五节，九节，创世记一章二十六节，罗马书八章二十九节，出埃及记十九章六节，启示录一章六节。
 
　Scripture Reading: Zech. 6:12-13; 1 Pet. 2:4-5, 9; Gen. 1:26; Rom. 8:29; Exo. 19:6; Rev. 1:6
　　撒迦利亚六章里有关主耶稣的预言，在全本圣经中相当特别。十二至十三节记载：“万军之耶和华如此说，看哪，有一人，名为苗；祂要从自己的地方长起来，并要建造耶和华的殿。祂要建造耶和华的殿，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。”这段经文说到两个重点：第一，有一人，名为苗，要建造神的圣殿，这是指主耶稣；第二，这位建造神殿的人，是祭司而君王，或者说是君王而祭司。在旧约，祭司是一班人，而君王是另一班人；但是到了主耶稣的时候，祂在君王和祭司这两个职分之间筹定和平。这意思是，这两个职分在主耶稣身上合而为一。

　　彼前二章四至五节说，“你们来到祂这…活石跟前，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。”九节说，“唯有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度。”这几节给我们看见，神居所的建造与祭司和君王职分有关。这里说，我们是活石，要被建造成为属灵的殿，成为圣别的祭司体系。也就是说，召会这个神的居所是由活石建造的，并且这居所就是一个祭司体系。五节说祭司是圣别的，九节说祭司是君尊的，可见这个祭司体系既圣别又君尊。

　　以此对照撒迦利亚六章十三节，我们可以看到其中的共通性。两书都说到神殿的建造，也都说到祭司和神殿建造的关系。不仅如此，这两卷书还说到与神殿建造有关的祭司，乃是君尊的祭司。主耶稣是建造圣殿的祭司，祂是君王而祭司。而彼前二章给我们看见，我们这些被建造成为神居所的活石，乃是一个祭司体系；这些祭司不仅是圣别的，也是君尊的。君尊的祭司，就是带着王权的祭司，乃是建造神居所不可或缺的条件。
 
　Zechariah 6:12-13 contains a prophecy concerning the Lord Jesus: “Thus speaks Jehovah of hosts, saying, Here is a man, whose name is the Shoot; and he will shoot forth from his place and will build the temple of Jehovah. Indeed, 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.” This portion contains two significant points. First, a man whose name is the Shoot will build the temple of Jehovah. This man refers to the Lord Jesus, who is the righteous Shoot of David (Jer. 23:5). Second, the builder of this temple is a priest yet a king, a king yet a priest. In the Old Testament the priests were one group, and the kings were another group. However, the Lord Jesus is the counsel of peace between the offices of the kingship and the priesthood. This means that these two offices have been combined as one in Him.

　First Peter 2:4-5 says, “Coming to Him, a living stone,...you yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ,” and verse 9 says, “You are a chosen race, a royal priesthood, a holy nation.” These verses show that the building of God’s dwelling place is related to the priesthood and the kingship. We are living stones, and we are being built up as a spiritual house into a holy priesthood. The church as God’s dwelling place is built up with living stones, and this dwelling place is a priesthood. According to verse 5, the priesthood is holy, and according to verse 9, the priesthood is royal.

　There is a common element in 1 Peter 2:4-5 and Zechariah 6:13. Both books speak of the building of God’s temple, both speak of the relationship between the priests and the building of God’s temple, and both speak of the priesthood as having a royal aspect. The Lord Jesus, as the Priest who is building up the temple of Jehovah, is on “his throne”; He is both Priest and King. The believers, as living stones who are being built up as God’s dwelling place, are a “royal priesthood”; we are both priests and kings. The priesthood and the kingship are indispensable factors in the building up of God’s dwelling place.
　　这几处经文里蕴含神的思想，就是神自己里面的愿望。一个人作诗或写信之前，里头都有一个意愿。然后，用文字将这个意愿发表出来。好的读者不能仅仅读表面的字句，还必须透过字句摸着作者里面的感觉、思想和心愿。我们读圣经也是如此。圣经是神的启示，在其话语背后藏着神的意愿、思想和感觉。我们读的时候，必须透过这些字句，摸着神的感觉和意愿。

　　为何神居所的建造系在君尊的祭司身上？我们要在创世记神造人心意的光中来看这件事。神按着祂的形像，照着祂的样式造人，目的是要使人彰显祂并代表祂（一26）。彰显祂是生命形像的问题，代表祂是掌权的问题。神在人身上的意愿，就是祂能进入人里面，作人的生命和成分，把祂自己构成到人里面，与人调和为一。因此，神不仅按着祂的形像造人，更在人里面造了一个灵，使人能接受祂这位是灵的神进到人里面，在灵里与祂相调，以至全人被祂浸透。人若是有神的生命进到他里面作一切，很自然的，人在一切事上就能彰显神的形像和荣耀。这就是圣经所说，神造人的心愿与思想。

　　到了新约，罗马八章二十九节说，“因为神所预知的人，祂也预定他们模成神儿子的形像，使祂儿子在许多弟兄中作长子。”这让我们清楚看见，神要把我们模成祂儿子的形像，就是要把我们作到像祂儿子一样。歌罗西一章十五节说，“爱子是那不能看见之神的像。”主耶稣就是神的形像，所以当我们被模成神儿子的形像时，我们就有了神的形像，我们也就是神的彰显。我们里面有神的生命，外面有神的形像，神在我们身上就得着了彰显和荣耀。并且，神的权柄也要托付在我们身上。在宇宙间，只有一种造物，能受到神生命的托付，作神的代表，那就是有神形像的人。唯有人才能受神托付，作神代表的权柄。在圣经里，权柄和生命是相联的，因为生命是叫人像神，而权柄是叫人代表神。

　　圣经末了说到新耶路撒冷；新耶路撒冷乃是一个团体人，其中仍是着重两点：彰显神的形像，并为神掌权。神在我们身上所要作的就是这二件事，要我们有祂的形像，并且能作祂的代表，施行祂的权柄。我们若看见神的这个意愿，立刻就知道为什么神要人作祭司而君王。因为祭司乃是要人与神交通，将人带到神面前，并将神带进人里面；而君王乃是带着神的权柄，为神掌权。
 
　God’s thought and desire can be seen in these verses. When a person writes a poem, there is always a thought and desire that are expressed through words. A good reader will not only read the words of the poem but also touch the inner feeling, thought, and desire of the writer. This is the way that we should read the Bible. The Bible is God’s revelation, and His desire, thought, and feeling are hidden within the words of the Bible. As we read the Bible, we must touch God’s desire and feeling.

　In order to understand the relationship between the building of God’s dwelling place and the royal priesthood, we need to consider God’s intention when He created man. God created man in His image and according to His likeness so that man could express and represent Him (Gen. 1:26). Expression is a matter of life and image, and representation is a matter of authority. God created man because He had a desire to enter into man as life, to constitute Himself into man, and to be mingled as one with man. Consequently, when God created man in His image, He created man with a human spirit so that man could receive God (Zech. 12:1), who is Spirit (John 4:24), and be mingled with God in spirit until man’s whole being is thoroughly saturated with God (Rom. 8:16). When God’s life enters into us and saturates us, we spontaneously express God’s image and glory in all things. This is God’s desire and thought in creating man.

　Romans 8:29 says, “Those whom He foreknew, He also predestinated to be conformed to the image of His Son, that He might be the Firstborn among many brothers.” This shows that God intends to conform us to the image of His Son; that is, He will work on us until we are the same as His Son. As the Son of His love, Colossians 1:15 speaks of Christ as being “the image of the invisible God.” The Lord Jesus is the image of God. Hence, when we are conformed to the image of God’s Son, we have God’s image and become God’s expression. Inwardly we have His life, and outwardly we bear His image for His expression and glory. Furthermore, God’s authority is entrusted to those who bear God’s image. Of all God’s creatures, only man has the capacity to bear God’s image and be entrusted to represent God’s authority. God’s authority and life are connected because His life enables man to receive God and His authority enables man to represent God.

　At the end of the Bible the New Jerusalem signifies a corporate man. This corporate man expresses God’s image and reigns with God, fulfilling God’s desire for man to express His image and represent His authority. If we see God’s desire, we will understand His desire for us to be priests and kings, because priests fellowship with God, bring people to God, and bring God into people, whereas kings exercise God’s authority to rule for God.
　　圣经里没有明说摩西是祭司，但我们可以看见，在以色列人中间，摩西比亚伦更像祭司。摩西有四十天之久在神面前（出二四18），等到他从神面光中出来时，他的脸上满了神的荣光，以致以色列人不能定睛看他（三四29~30，林后三7）。因为他是一个和神接触、吸取神、并让神从他里面通过的人，所以他就是一个祭司。另一面，当摩西在神的全家尽忠时，他就是神代表的权柄。所以在圣经里，祭司就是一个亲近神、接触神，在与神的交通里，让神浸透的人；而君王是从神面光中出来，带着神的权柄代表神，为神掌权的人。请记得，祭司而君王就是有神的形像彰显神，并接受神的权柄代表神的人。

　　我们若是把握住这个思想，就会看见神在圣经中，从开头到末了，历世历代所要得着的人，就是祭司而君王。神创造人，就是要得着这样的人，可惜神所创造的亚当失败了。之后，挪亚、亚伯拉罕、雅各等人相继出来；虽然圣经没有说他们是祭司，但他们都是亲近神的人，也都是献祭的人（创六8~9，八20，十二1，7~8，十八16~33，二八10~22）。

　　然后，神呼召亚伯拉罕，并拣选他的子孙以色列人。在出埃及十九章六节，神说，以色列人要归祂作祭司的国度。一提到国度，就与王权有关。在神原来的心意里，乃是全体以色列人都是祭司，是一班亲近神，让神浸透，并受神托付权柄的人。然而，以色列人在西乃山失败了（三二），神就拣选他们中间的利未支派，代替所有的以色列人（28~29）。祭司身上有乌陵、土明（二八30），为要得着神的启示和心意。因此，祭司乃是与神亲近，让神通过，以启示神心意，并活在神面前的人。

　　然而，那时的光景还不够完全，因为权柄是在另一条线，就是在君王职分的线上。圣经记载，亚伦去世后，他的儿子以利亚撒接续他作大祭司；但是摩西死后，乃是约书亚起而代之。约书亚代表神的权柄，以利亚撒是祭司。约书亚要与以利亚撒一同承担以色列人分配美地的工作（书十七4，十九51），可见权柄必须系在祭司身上，没有祭司就难得有权柄。换句话说，没有彰显神生命的人，也难得有代表神的权柄。

　　后来，因着祭司职分荒凉了，神就兴起一个新的祭司撒母耳（撒上二），并且是由撒母耳代表神，膏大卫作以色列王（十六13）。所以，乃是祭司把君王带进来。等到大卫光景正常了，他每一次想到神的约柜、神的圣殿等问题时，都想到祭司。当他去迎接约柜的时候，他不只吩咐祭司们在约柜前尽职，他自己也穿上以弗得，以弗得就是祭司袍。大卫虽然不是祭司，但是当他站在神的约柜前，迎接约柜时，他竟然穿上以弗得；这说出他乃是兼具君王、祭司职分的人（撒下六12~15）。不仅如此，他也恢复并加强了祭司职分。他把祭司里的班次加强，并且特别加强祭司中间的歌唱事奉，将他们分作二十四班（代上六31~33）。

　　圣经中每一次提到神的居所，圣殿的建造，都有祭司和君王。在历代志，我们看见不仅大卫这么作，连所罗门王完成圣殿的建造后，也非常注意祭司在神面前供职的问题（代下八14~15）。这启示那里有圣殿的建造，那里就有君王的权柄和祭司的事奉。

　　神历代所要得着的人，就是能与祂交通，活在祂面前，让祂通过、浸透并彰显祂的人，以致神能把权柄托在他们身上。这一班人就是神所要的祭司而君王，也是能叫神的居所得着建造的人。这一班人乃是集体的人，是建造神居所的活石。

　　然而，照圣经的记载，到了历代志，以色列的君王渐渐堕落，祭司也荒凉了。像亚哈那样邪恶的君王，根本无法代表神的权柄，而祭司的事奉也完全消声匿迹。那时，以利亚、以利沙这些申言者的职分就特别显明（王上十六~二二，王下一~八）。到旧约末了，撒迦利亚书给我们看见，神殿的建造是系于能作祭司又作君王的人；并且预言主耶稣就是这样一个与神交通，被神浸透，又带着神权柄的祭司而君王。祂乃是大卫的苗要兴起来，建造神的殿（六12~13）。

　　到了新约，主耶稣来了，祂在地上乃是为着神心头最关心的事，就是圣殿。四福音书数次提到祂和殿的关系。当祂十二岁时上耶路撒冷，就留在圣殿里，以神的事为念（路二49）。祂刚出来尽职作工，就洁净圣殿，赶出在圣殿里兑换银钱的人；祂为神的家心里焦急，如同火烧（约二15~17）。当犹太人要祂显神迹时，祂却提到圣殿的重新建造，并且是以祂的身体为殿说的（18~21）。祂地上工作的末了，也同样关心圣殿的洁净（太二一12~16）。祂不仅要祂的门徒得着关于祂的启示，更向他们揭示，祂要把召会建造在祂和关于祂的启示这磐石上（十六18）。

　　如前面所说的，主耶稣这块磐石，乃是祭司而君王（亚六13），就是君尊的祭司。彼前二章说，基督是活石，也是房角石，为犹太人弃绝，却为神所看重。同时，我们这些因祂重生、有祂生命的人也都像活石（4~7）。祂这块活石既是君尊的祭司，我们这些像活石的人，也是君尊的祭司。当我们被建造在一起，我们就成了一个祭司体系，并且是君尊的祭司体系。这样作祭司而君王的人，不是单独的，乃是团体的；这个团体就是建造。我们必须清楚看见，只有这一班既是祭司又是君王的人，才能完成神建造的工作。我们必须是君尊的祭司，是活在神面前的人，才能彰显神并代表神。
 
　Although the Bible does not explicitly say that Moses was a priest, Moses served as a priest. Moses was with God for forty days (Exo. 24:18), and when he came out from God’s presence, the children of Israel could not gaze on his face, because it was full of God’s glory (34:29-30; 2 Cor. 3:7). Moses was a priest because he contacted God, received God, and let God flow through his inner being. Moses was God’s deputy authority as well because he was faithful in God’s house (Heb. 3:2). A priest draws near to God, contacts God, and lets God saturate him in his fellowship with God, and a king comes out from God’s presence and represents God’s authority. Being a priest and a king involve expressing God’s image and receiving God’s authority to represent God.

　From its beginning to its end the Bible speaks of God’s desire to gain priests and kings. When He created man, God intended to gain a people who would serve as priests and kings. Regrettably, the God-created man, Adam, failed. Later, however, Noah, Abraham, and Jacob drew near to God and offered sacrifices to Him (Gen. 6:8-9; 8:20; 12:1, 7-8; 18:16-33; 28:10-22). In Exodus 19:6 God spoke of His desire for the chosen descendants of Abraham, the children of Israel, to be a “kingdom of priests.” Kingdom speaks of kingly authority. God’s original desire was that all the Israelites would be priests, a group of people who would draw near to Him, would be saturated with Him, and could be entrusted with His authority. When the Israelites failed at Mount Sinai (ch. 32), God chose the tribe of Levi from among them to replace the Israelites as a whole (vv. 28-29). Subsequently, the priests lived before God, drew near to God, and let God flow through them so that His intention could be revealed through the Urim and the Thummim (28:30).

　The situation at that time, however, was not fully according to God’s intention, because God’s authority was represented by a separate office—the kingship. When Aaron passed away, he was succeeded by his son, Eleazar, and when Moses died, Joshua assumed the leadership. Joshua represented the office related to God’s authority, the kingship, whereas Eleazar represented the office related to God’s image, the priesthood. Nevertheless, Joshua and Eleazar shared in the work of dividing the good land among the Israelites (Josh. 17:4; 19:51). This shows that the kingship depends on the priesthood; without the priesthood there is no kingship. Those who do not express God’s life cannot represent God’s authority.

　When the priesthood became desolate, God raised up a new priest, Samuel (1 Sam. 2), and Samuel anointed David to be the king of Israel (16:13). Hence, the priesthood brought in the kingship. When David’s condition was proper, he treated matters related to the Ark of God according to the priesthood. When he received the Ark into the city of David, he commanded the priests to serve before the Ark, and he even put on the priestly ephod, the priestly robe. David was not a priest, but when he stood before the Ark of God, he was girded with an ephod (2 Sam. 6:12-15). On this occasion he was a person with both the kingship and the priesthood. He also restored and strengthened the priestly service through his division of the services of the priests and his establishment of the service of song among the priests, arranging them into twenty-four divisions (1 Chron. 6:31-32).

　The priesthood and the kingship are involved whenever the Bible speaks of the building of the holy temple, God’s habitation. For example, when King Solomon completed the building of the temple, he devoted attention to the service of the priests before God (2 Chron. 8:14-15), just as his father David had done. This shows that the building of the temple is always related to priestly service and kingly authority. God wants to gain those who fellowship with Him, live before Him, and allow Him to flow through and saturate them. Such ones can express Him, be entrusted with His authority, and build up His dwelling place.

　At the time of 1 and 2 Chronicles the kings of Israel were in a fallen condition, and the priests were in a desolate condition. During this time evil kings, such as Ahab, did not represent God’s authority, and the priestly service ceased to function. As a consequence, prophets, such as Elijah and Elisha, became prominent (1 Kings 16—22; 2 Kings 1—8). At the end of the Old Testament the book of Zechariah shows that the building of God’s temple still depends upon priests and kings. Zechariah prophesied that the Lord Jesus would be both Priest and King, One who would fellowship with God, be saturated with God, and have God’s authority. The Lord was the Shoot raised up to build God’s temple (6:12-13).

　When the Lord Jesus came, He was focused on the temple as the great desire of God’s heart. The four Gospels often speak of Him in relation to the temple. When He was twelve years old, He went to Jerusalem and stayed in the temple to be in the things of God (Luke 2:49). At the beginning of the Gospel of John His zeal for God’s house is portrayed by His cleansing of the temple by driving the moneychangers out of the temple (2:15-17). When the Jews asked Him for a sign, He spoke of rebuilding the temple of His body through death and resurrection (vv. 18-22). The Gospel of Matthew also refers to the Lord’s cleansing of the temple, which occurred chronologically at the end of the Lord’s ministry prior to His death and resurrection (21:12-16). The reference to the Lord’s cleansing of the temple at the beginning of the Gospel of John and at the end of the Gospel of Matthew shows that Christ was continually focused on the temple. Even when Peter received the revelation that Jesus was the Christ, the Son of the living God, the Lord unveiled the building of the church on the rock that was Christ Himself and the revelation concerning Christ (16:18).

　The Lord Jesus, as both Priest and King (Zech. 6:13), is a rock. First Peter 2:4 speaks of Christ as being a living stone as well as the cornerstone who was rejected by the Jews but chosen by God. At the same time, those who have been regenerated with His life are spoken of as being “living stones” (v. 5). Since He, as a living stone, is a royal Priest, we, who are also living stones, should also be royal priests. When we are built together, we become a priesthood, even a royal priesthood. This royal priesthood is not related to individuals but to one corporate Body, which is the building. Only a corporate group of priests and kings can accomplish God’s building work. We must be royal priests, those who live before God, in order to express and represent Him.
　　从起初一直到永远，神心里所想要得着的，就是一班祭司而君王。申言者乃是在祭司、君王荒凉时的补救措施。在旧约和新约里，申言者还存在，但是在国度和永世的新天新地里就不存在了。林前十三章八节说，“申言终必归于无用，方言终必停止。”这些全数都要过去，但是祭司而君王是一直到永远的（启二二3，5）。旧约中，当申言者强的时候，都是神子民的光景不像样的时候。在新约的召会中，若是少数人尽话语职事特别显明，而弟兄姊妹普遍光景下沉，那也是反常的情形。若是每一个神的子民都作祭司，并且祭司的职分是强的、正常的，话语职事在召会中就不是那么需要了。

　　盼望圣徒们能清楚知道，神的心意乃是要祂所拣选、所救赎的人，都作神的祭司，并且带着神的王权。然而，神儿女的观念却常与神相反，非常忽略普遍的祭司职分。今天在基督教中多是注意讲道，注意话语职事，注意作申言者，并且都是担在少数人身上。所以基督徒的聚会都是特定的人在讲道，其他人很少能开口讲话，很少能祷告供职作祭司。这乃是一种反常的情形。

　　在末后的时代，神要带领我们建立召会的见证，并且带领我们看见召会建造的必要。所以，祭司的职分在我们中间必须有厉害的恢复；而这一个恢复不只是少数人作代表，乃是需要所有圣徒都起来，在神面前接受恩典，供祭司职分。我们不只个人要亲近神，更要团体的亲近神。每一次我们的聚会都该是祭司的聚会，每一次我们在神面前的聚集，都该是众祭司供职，在神前事奉。这才合于圣经里的基本原则，也合于初期使徒时代召会的光景。那时的召会不像今天这样，大家来在一起，听一个人讲道。照林前十四章，当时召会的聚会，乃是众人在神面前运用灵，有的用灵祷告，有的用灵为神说话，向神歌唱，有的翻方言，有的说智慧的话，或知识的言语（26）。众圣徒都在那里供职，在神面前作祭司，而不是仅仅坐着听讲道。

　　因着召会越过越堕落，越过越荒凉，今天常见的光景就是众圣徒都不尽功用，都坐着听一个话语执事讲道。可以说，这是话语职事独得势，祭司却是太缺乏。我不是轻看或反对话语职事，而是说，召会中该有更多祭司，圣徒们都该作祭司。在每一次的聚集里，我们众人的灵都该是活而强的。这才是正常的路，也才是神的路。
 
　From the beginning, God’s desire has been to gain a group of people who are both priests and kings. He has a need for prophets only as a remedial measure when there is desolation in the priesthood and kingship. There are prophets in both the Old and New Testaments, but in the kingdom age and in the new heaven and the new earth in eternity, prophecies will be rendered useless. First Corinthians 13:8 says, “Whether prophecies, they will be rendered useless; or tongues, they will cease.” Both prophecies and tongues will pass away, but the priesthood and the kingship will exist forever (Rev. 22:3, 5). In the Old Testament age the ministry of the prophets was strong when God’s people were in a poor condition. If the ministry of the word is being manifested in the church in the New Testament age, it is because most of the brothers and sisters are in a downward condition. This is not a normal situation. If every child of God is functioning as a priest, the service of the priesthood will be strong and normal, and the ministry of the word will not be as prominent in the church.

　I hope that we will clearly see God’s intention for His chosen and redeemed people to be priests with His image and kings with His authority. Our concepts, however, are often contrary to God’s intention, and we have neglected the matter of the universal priesthood. In Christianity today, most people pay attention only to the ministry of the word. For this reason in most meetings Christian messages are given by designated persons who speak and pray as “priests.” This is an abnormal situation.

　In these days God is leading us to establish the testimony of the church, and He is also leading us to see the need to build up the church. Hence, the priesthood must be recovered among us. Furthermore, this recovery should involve more than just a small number of saints; instead, all the saints must rise up to receive grace and exercise to function as priests. We should contact God not only individually but also corporately. Our meetings should be meetings of priests; we all should be ministering and serving before God as priests. Such a service is according to the Bible, and it reflects the initial condition of the church during the time of the apostles. In the early church the believers did not come together to listen to one person’s speaking. According to 1 Corinthians 14, all the saints exercised their spirit in the meetings of the church. Some exercised to pray, some exercised to speak for God, some exercised to sing to God, and some exercised to interpret tongues or to speak a word of wisdom or a word of knowledge (v. 26; 12:8, 10). Instead of sitting and listening to a message, the saints functioned as priests before God.

　It is common for believers not to function because the church has become more degraded and more desolate. Many believers are accustomed to just sitting and listening to a message. It seems as if the ministry of the word is prevailing, while the priesthood is greatly lacking. This does not mean that I oppose the matter of ministering the word; instead, I desire that every saint would be a priest. In every gathering the spirits of the saints should be living and strong. This is the normal way; it is also God’s way.
　　故此，长老们经过祷告交通后都觉得，召会的聚会不需要一人讲众人听，而是需要像众祭司聚集，一起事奉神。所以，从三月末了一个主日开始，我们要改掉已往的主日讲道聚会。然而这并不是说，从今以后我们中间不再有讲道聚会。当全召会需要在某件事上有话语的带领时，我们会临时召集聚会，传讲神的话语。这乃是为着特别、临时的需要。至于经常性的聚会，我们不再采用这种讲道聚会。我们要把主日上午，基督教传流下来所谓作礼拜的形式完全改掉。原则上，这是要使召会的聚会是祭司的聚会，是祭司们在神面前敬拜、烧香、点灯、歌唱、供职的聚会，而不是讲道聚会。

　　决定这样改革，是考量几个因素。从一九四九年我们来到台湾开工，至今已经十多年，其间有好些人得救并被主兴起。头几年，我们不觉得我们聚会的方式有什么问题。到了一九五四年，得救的人多了，也受了一点造就，我们就发现有些问题产生了。比方，大家都来听同一篇道，若是讲得浅一点，得救多年的已经听过；若是讲得深一点，新蒙恩的人听不懂。这对预备信息的人也是个难题，好像要给大学生上课，同时也要给小学生上课；无论你上什么程度的课，听的都是同一班人。所以，深一点的人没有长进，浅一点的人不觉得受用。慢慢的，因为聚会不能应付人实际的需要，新来的人就落下去，不容易托住，而得救久一点的人，也不容易长进。

　　我们在主面前观察、考量以后，觉得必须采取一种制度，或者是一种原则，就是要采用教育的方式。虽然讲道、造就是要培养人的灵，供应人灵的需要，但还是有相当成分是教导性的。既是教导性的，就有教育的性质。因此，我们考虑分班。我们在这里有十多年了，以政府的教育制度来说，十二年都可以读完三个大学了。然而，我们有很多弟兄姊妹从一九四九年就在这里，一直热心爱主、追求、聚会，至今却仍像个老小孩。你问他，对主有什么认识，他仍说不出所以然。所以，分级带领实在有必要。

　　虽然我们没有绝对的把握，但总得尝试一下。我们先简单地把弟兄姊妹分成深浅两级。深一点的是在属灵上有一点经历的，起码在主面前奉献过，懂得与主交通，在圣经知识上，也懂得一点的人。浅一点的，多是初得救，或是得救多年圣经还没有读过一遍，或者是没有经常聚会、没有什么实际经历的。
 
　After much prayer and fellowship many elders feel that the meetings of the church should not depend just upon one man’s speaking; rather, our meetings should be a gathering of priests who serve God together. Therefore, beginning with the last Lord’s Day in March, we will drop the Lord’s Day message meeting. This does not mean that we will no longer have ministry message meetings; we will still have meetings to minister the word of God, especially when there is a need for leading in a certain matter. Such meetings will relate to specific and timely needs. For our regular meetings, however, we will no longer have message meetings, as we have in the past. We must drop the concept of a “worship service,” which has been passed down from Christianity. Instead, our meetings must become meetings in which everyone is a worshipping priest who burns incense, lights the lamps, sings, and ministers before God.

　This decision is based on several factors. It has been more than a decade since we began the work in Taiwan in 1949. During this time many people have been saved and raised up by the Lord. In the first few years we did not feel that there was a problem with the way we met. However, by 1954, when a large number of people were saved and had received some edification, we discovered some problems. For example, when all the saints would come together to listen to the same message, the more experienced ones did not receive much help, because they had heard similar messages in the past. However, new believers had difficulty understanding the message because the speaker was trying to speak to “elementary students” and “college students” at the same time. As a result, the more experienced saints did not progress, and the new believers did not receive much benefit. When a meeting cannot meet the practical needs of the saints, new ones fall behind and leave, and other saints do not progress.

　After considering this situation before the Lord, we feel that we must adopt a way that involves some principles of education. Although messages are needed to edify the saints and supply them in their spirit, the messages still need to have an instructional element. Since instruction always involves education, we are considering dividing the saints into “classes.” We have been in Taiwan for more than a decade. If we had followed the principles of our educational system, we should have a college-level understanding of the truth. However, many brothers and sisters who have been among us since 1949 can still be considered as being “elementary” students. Even though they love the Lord fervently, pursue Him, and attend the meetings, they are not able to speak something substantial. Thus, we need to consider how to lead the saints according to their spiritual condition.

　Although we do not have absolute assurance that this new arrangement will work, we should try. First, we can simply divide the brothers and sisters into two levels—those who have more spiritual experience in matters such as being consecrated to the Lord, fellowshipping with Him, and understanding basic items of the truth and those who are newer in their experience of salvation.
　　每班的带领都有两面，一面是在属灵的知识上，一面是在属灵的生命上。盼望不久之后，召会一周有两次这种训练或教导聚会，一次在主日上午，一次在周间。主日上午是注意生命的带领，周间则是注意知识的带领。

　　在属灵生命的带领上，要先认识什么叫生命，什么是神作生命，并神如何在祂儿子里面作我们的生命，以及圣灵如何进到我们里面，实际的作我们的生命。我们要帮助圣徒们，学习认识这位三一神是怎样在他们里面作生命，他们该怎样学习把自己交给这个生命，活在这生命的交通里，并活在这生命的感觉和亮光里。我们要从这些地方着手，带他们在生命上长进。

　　在属灵知识上，要带领圣徒认识四个大点：基督、救赎、生命和召会。比方，说到认识基督，我们要带弟兄姊妹根据圣经，来看基督是怎样的一位。从基督是永远的神开始，说到祂的神性与永远性，以及祂怎样成了肉体，经过人生，死在十字架上，又从死里复活，成为那灵，升天又降下，一直说到永世。圣徒们在这些认识上都是零碎的，因为他们没有受到基本且系统的教导。

　　近代的教育都有一个体系，譬如要教数学，教育家就得编排出一个教学体系，小学一年级要教什么内容，初中、高中、大学、一直到研究所又要教什么。一个人受到这样的教导，就能有条有理的把整个数学体系的内容，大致学过。若是没有系统的教学，过了二十年，可能仍是学无所成。这就是我们在这里的失败。我们讲了十二年的道，听讲的人却对基督不甚了解。这是因为带领没有系统，所以盼望我们能把圣经里关乎基督的真理，以及祂的救赎、生命与召会，有系统的带领圣徒一步一步往前。

　　认真说，这四个大点就是全本圣经的中心，圣经所论的就是基督如何来完成救赎，叫人得着神作生命而同被建造，产生召会。这四个点乃是连贯的；圣经主要的中心就在这四个点上，其他都是附带的。若是我们带领圣徒在这四点上有透切的认识，其他的点就都容易了解。
 
　Each of these groups should focus on gaining knowledge of the truth and growing in life. I hope that the church will have these kinds of meetings twice a week, one on the Lord’s Day morning and the other during the week. The Lord’s Day morning meeting should focus on life, whereas the meeting during the week should focus on truth.

　In regard to life, we should lead the saints to know how God’s life, which is in the Son, becomes our life practically when the Holy Spirit indwells us. We need to help the saints to know how the Triune God becomes our life, and we should help them learn to live in the fellowship of this life and according to the sense and light of this life. We must begin with these points in order to lead the saints to grow in life.

　In regard to truth, we should lead the saints to know four main items: Christ, redemption, life, and the church. Concerning Christ, we must help the saints to see who Christ is according to the Bible. We can begin with Christ being the eternal God; that is, we should speak on God’s divine, eternal nature. But we must go on to speak of His incarnation, human living, death on the cross, resurrection from the dead as the life-giving Spirit, ascension into heaven, descension as the Spirit of reality, and status in eternity future. The saints have only a fragmentary understanding of these matters; they have not received a fundamental and systematic teaching related to them.

　Modern education involves a system. Mathematics instructors follow a progressive curriculum that begins in elementary school and finishes in graduate school. When a person receives instruction through such a system, he is able to learn the full content of the mathematical discipline in an orderly way. Without systematic instruction, however, a person can study for twenty years yet learn very little. Our situation speaks of this kind of failure. We have given many messages for twelve years, but many of the saints do not know the truth concerning Christ, because our leading has not been systematic. In order to help the saints to go forward, we must systematically lead the saints, step by step, to know the truth concerning Christ, redemption, life, and the church.

　Strictly speaking, these four main points are the center of the Bible. The Bible speaks of how Christ came to accomplish redemption so that we can receive God as life and be built up together in life to produce the church. These four points are connected. The Bible is centered on these four points. All the other points are supplementary. If we can provide the saints with a thorough understanding of these four points, it will be easy for them to understand other points.
　　在实行上，我们要给两个班同样的题目，只是对于浅的人少给一点材料，对于深的人可以给多一点。正如我们教数学加法，一年级教个位数加法，二年级就教二位数加法。对深的人，可以尽量给他材料；对浅的人，只要给他一个概要就可以。例如，对浅的人只给三、四节圣经节，对深一点的人可以给八至十节，甚至把相关的经节都给他。带领奉献，对浅的人可以比较初步，对深一点的就要深入一点。所以，两班的题目一样，只是教导、带领和材料有所不同。

　　目前，我们或许还不能马上这样作，但至少要让大家都感觉到，必须带圣徒好好操练，在神面前供祭司职分，实际学习不仅个人向神祷告，并且操练与众圣徒一起供祭司职分。所以，主日聚会要开始改变，要实行分班带领。在这之前，我们需要作好准备。因为这是一件很大的工作，长老们和家负责都要合力作成这事。因此，要请家负责将圣徒初步分为深浅两级，列成两张名单给长老们，好实际的分班。

　　此外，我们还要带领圣徒学习怎样在神面前祷告，不仅是个人的祷告，乃是像众祭司在一起供职事奉的祷告。我们可以在聚会中带圣徒们实际的操练几件事：学习歌唱、烧香、点灯。歌唱，就是操练唱诗歌；烧香，就是祷告。众人来在一起就要祷告，人人都开口，操练灵要强。点灯，就是加强我们从主的话得着亮光。比方，可以把彼前二章五节、撒迦利亚六章等相关经节，一同祷读。作法上，要把讲道的方式完全去掉，不要只有一个人讲，而是大家一起交通，众人都把个人在主面前所得的带领交通出来。有的人是去帮助别人，成全别人；有的人是接受帮助，得着成全。接受过帮助，得着成全的人，又能去帮助别人。这样，便能使众圣徒都在会中有事奉，也能叫一切有功用的人，在聚会中显明出来。

　　这只是个大概的轮廓，细则还需要一步步寻求主的带领。这个更动或改变，不是要建立规条，而是要脱开那些没有让圣灵自由带领的聚会。基督教里非常忽略擘饼时的记念主和敬拜父，许多人都是倚靠外在的礼拜来敬拜神。然而我们知道，擘饼聚会要在灵里，才能对主有真正的记念，对神有真实地敬拜。

　　至于祷告聚会，盼望众人来在一起，彼此在灵里多有交通，能运用灵自由的在主面前祷告，多有调灵的祷告。这会让圣灵在我们中间，有更自由、更适切的带领和运行。盼望弟兄姊妹为这事在主面前多有祷告，我们这样作，是要众人操练一步一步跟随圣灵的引导而行。

　　一九六一年三月十五日讲于台北家排负责人聚会
 
　We should use the same subjects in both “classes,” using less material with the newer saints and more material with those at a more advanced level. This can be compared to teaching first graders to add single digits, but teaching second graders to add double digits. Thus, the saints who are more advanced can be given eight or ten verses on the matter of consecration, but newer ones should be given a general sketch of consecration based on only three or four verses. Hence, although the subject can be the same, the instruction, leading, and material should be different.

　Presently, we may not be able to do this. However, we should at least have some feeling related to this need. We must lead the saints to exercise so that they can carry out their priestly service before God, learning not only how to pray to God individually but also how to carry out the priestly service corporately with all the saints. Hence, we will begin to change the Lord’s Day meeting. Before we begin, however, we need to have adequate preparation. This is a huge task, and the elders and responsible ones should join together to do it.

　In addition, we should lead the saints to pray, not merely individually but with all the saints as priests ministering and serving together in prayer. In the meetings we can lead the saints to exercise to sing, to burn the incense, and to light the lamps. To sing is to exercise to sing hymns. To burn incense is to exercise to pray. When we come together, we should pray; we should open our mouth and exercise to have a strong spirit. To light the lamps is to exercise to receive light from the Lord’s Word. For example, we can pray-read 1 Peter 2:5 and the related verses in Zechariah 6. We should abandon the practice of one person giving a message. Instead, we should fellowship with one another and bring out what we have gained from the Lord. Some saints may help and perfect others, while other saints may receive the help and the perfecting. Those who receive the help and the perfecting can then render help to others. In this way all the saints will serve in the meeting, and the function of the saints will be manifested in the meeting.

　This is only a general outline; we still need to seek the Lord’s leading step by step regarding the details. The purpose of this change is not to establish some new rules but to deliver us from meetings that hinder the leading of the Holy Spirit. We should not be like Christianity, which neglects the remembrance of the Lord and the worship of the Father in the bread-breaking meeting and which relies on an outward Sunday worship service. We must exercise to be in spirit in the bread-breaking meeting in order to have real remembrance of the Lord and genuine worship of God.

　I also hope that we can have a mutual fellowship in spirit when we come together for prayer, learning to use our spirit to pray freely before the Lord and to have more blending in spirit through prayer. This will allow the Holy Spirit to lead and operate more freely among us. I hope that we will pray before the Lord concerning this matter. We are doing this so that all the saints may exercise to walk, step by step, according to the leading of the Holy Spirit.

返回祭司职分与神的建造 ｜ 返回事奉类首页