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第四八篇　祭司的职分

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　　在圣经里，有一个职分，称作祭司的职分。这一个职分没有别的，就是有一班人，从世界里完全分别出来，专门以事奉神为事。这一班人除了事奉神之外，再没有其他的职业，再没有其他的本分。这样的人，在圣经里称作祭司。
　
　　从创世记起，神已经有祂的祭司。麦基洗德，是神的第一个祭司。麦基洗德，在亚伯拉罕的时候，就已经把自己完全分别出来，专门为着事奉神。
　
　　从创世记起，一直到以色列人立国之后，都有祭司。从主耶稣来到地上，一直到主耶稣离开世界之后，还是有祭司。祭司继续在地上，有这样长久的时间。圣经还给我们看见说，主耶稣升天之后，乃是在神面前作祭司。换一句话说，主耶稣乃是在那里完全事奉神。
　
　　在教会的时代里，我们看见，祭司的职分仍是一直的继续，并没有停止。
　
　　到千年国起头的时候，第一次复活的人，他们是作神和基督的祭司，并且要和基督一同作王一千年（启二十6）。换一句话说，在一千年之中，神的儿女还是在那里继续作神的祭司，也继续作基督的祭司。对于世界方面乃是作王，对于神的方面是作祭司。这一个祭司的职分没有改变，他们乃是为着事奉神。
　
　　乃是到了新天新地的时候，祭司的字眼才不存在。到那一个时候，所有神的儿女，所有神的仆人，他们所作的没有别的，就是事奉祂。在新耶路撒冷城里，祂的仆人们都要事奉祂。换一句话说，神的儿女还是在那里事奉神。
　　所以，在这里你们看见，有一件事是相当奇妙的。就是说，祭司的职分是从无族谱、无始终、无历史的麦基洗德起头，一直到千禧年。而在意义上，是一直到永世。
　
　　按我们从圣经里所看见的，神的目的，不是只要一个人作祭司；神的目的，是要祂所有的子民都作祭司。
　
　　当以色列人出了埃及，来到了西乃山，神要摩西对以色列人说，“你们要归我作祭司的国度，为圣洁的国民；这些话你要告诉以色列人。”（出十九6）神告诉以色列人说，你们乃是祭司的国度。这一句话，好像有一点不大容易明白。神为什么说，你们是祭司的国度？没有别的缘故，意思就是说，全国都是祭司。意思就是说，在这一个国家里，没有普通的人，全国都是祭司。我告诉你们说，这是神的目的。
　　神拣选以色列人作祂子民的时候，神只有一个目的摆在以色列人面前：这一个国与全世界的国不一样，这一个国乃是祭司的国。就是说，在这一个国里的人，都是祭司。意思说，每一个人，都有一个职业，就是为着事奉神。神喜欢在地上挑选人事奉祂，神喜欢在地上有人专门为着祂的事活着。神要祂所有的儿女都作祭司，都事奉神。
　　以色列人到了西乃山，神通知他们说，我要设立你们作一个祭司的国度。我告诉你们，这是非常好看的事。我们称英国为海军国，称美国为金圆国，称中国为礼义的国，称印度为哲学的国。但在这里有一个国，称为祭司的国，这是非常好看的。在这一个国里，没有一个人不是祭司，男人是祭司，女人是祭司，大人是祭司，小孩是祭司。这一国的人，除了事奉神之外，不作别的事。这一国的人，除了献祭，除了以事奉神为职业之外，大人、小孩都没有别的事，这是希奇的事。
　　在神告诉他们说，我要设立你们作祭司的国度之后，到了下一章，神就对摩西说，你到山上来，我要将十条诫命写在两块石版上面，给以色列人。摩西到山上去有四十天之久。神在石头上亲手写十条诫命，就是第一条不可敬拜别的神，第二条不可造偶像，…好像神把诫命一条一条的在那里写。
　
　　摩西在山上的时候，在山底下的百姓，见摩西迟延不下山，不知道他遭了什么事，就对亚伦说，“起来，为我们作神像，可以在我们前面引路。”（出三二1）亚伦听他们的话语，就收集许多的金子，造了一只金牛犊。百姓就拜金牛犊，说，以色列啊，这是领你出埃及地的神。
　　他们就起首拜偶像，他们坐下吃喝，起来玩耍。他们在那里大大的快乐。因为，今天他们能够有一个看得见的金子打成的神，摆在他们面前。摩西所带领他们认识的神，有一点不便当，因为不知道祂住在那里，要找祂不容易。今天连敬拜祂的摩西也找不到了。现在很好，有一个看得见的金牛犊可以敬拜了。换一句话说，神设立他们作祭司，而他们在没有作神的祭司以先，他们已经作了金牛犊的祭司。神要他们作祭司的国度，而他们在没有作神祭司的国度以先，就起首事奉偶像，事奉金牛犊。他们在神之外另外有神，在神之外另外有敬拜。
　　人对于神的观念，都是这样。人总是要想办法自己造一个神，自己在那里敬拜。人喜欢敬拜自己手里所造的神，人不接受神造物的权柄，人不接受神造物的地位。
　
　　摩西还在山上的时候，神对他说，你下去吧。摩西转身下山，手里拿着两块法版，就是十条诫命。摩西下山挨近营前，一看见他们的情形，就动烈怒，把两块版摔碎了。摩西站在营门中说，凡属耶和华的，都要到我这里来。于是利未的子孙，都到他那里聚集。他对他们说，你们各人把刀跨在腰间，在营中往来，从这门到那门，各人杀他的弟兄与同伴，并邻舍。不管是谁，只要是你所遇见的人，都要杀。因为他们拜偶像，因为他们拜金牛犊。不管他们对你个人的关系是如何，总要拔出刀来就杀。
　　许多人觉得这一件事太严重。谁能够忍心下手杀自己的弟兄？谁能够忍心下手杀自己的朋友？十二个支派里十一个支派都不动。他们觉得说，这一个代价太重。结果呢？只有利未支派，他们拔出刀来，从营这一边，一直杀到那一边，再从营那一边，一直杀到这一边。那一天被杀的约有三千。这些人都是利未人的弟兄，利未人的亲戚，利未人的朋友。
　　在这里，请你们特别注意：在这一个金牛犊的事发生了之后，神就立刻对摩西说，从今以后，以色列国不能再作祭司的国度。话虽然没有这样说，但是，从此，神是把祭司的职分赐给利未的支派。本来祭司的职分是赐给以色列国的，今天祭司的职分，只给利未支派的亚伦家。
　
　　从此以后，以色列国里就有两种不同的人。一种的人是神的子民，一种的人是神的祭司。神的目的，本来是要每一个神的子民都作祭司。神没有意思把神的子民和神的祭司分开，神是要全国都是祭司，神的子民和神的祭司是一个。谁是神的子民，谁就是神的祭司。你只要是神的子民，你就是神的祭司。作子民就是作祭司。没有一个人作了子民，不作祭司。可是因为许多人贪恋世界，顾念人情，放弃忠心，事奉偶像，结果神的子民和神的祭司就分开了。人如果不是爱主胜过爱父母、妻子、儿女、弟兄、姊妹和一切的，就不配作主的门徒。许多人不能答应这个条件，不能付上代价。所以从那一天起，在以色列国里，神的子民和神的祭司分开了。
　
　　本来是祭司的国，从那天起变作祭司的支派。本来是祭司的国，从那天起变作祭司的家。祭司变作是一家的事，而不是一国的事。在利未支派里面，神的子民和神的祭司是合一的，神的子民就是神的祭司。但是在另外的十一个支派里面，神的子民是神的子民，他们不能作祭司。这一个是非常严重的事。一个人相信了主，一个人作了神的子民，而这一个人不作祭司，乃是一件非常严重的事。
　
　　从出埃及起，一直到主耶稣来到地上的时候为止，除了利未支派以外，没有一个支派的人能够作祭司的事，连他们要献祭给神都不能，还得请祭司替他们献。连他们到神面前去认罪都不能，还要请祭司替他们认。连他们要从世界里分别出来都不能，他们没有权柄可以用一个手指头摸着膏油，只有祭司才能用膏油替他们抹，使他们分别为圣。一切属灵的事，他们都不能办，都得请祭司替他们办。
　　所以在旧约里，以色列人有一个特点：神是远离的，神不是每一个人所能接触的。在旧约里，你看见一个祭司制度成功了；我给它起一名字，叫作居间的制度。人不是直接到神面前去，神的子民要到神的面前去，需要经过祭司。神的子民不能直接和神来往。神是借着祭司到人这一边来，人也得借着祭司进到神面前去。神和人中间，要经过一个居间的阶级。人不能直接到神面前去，神也不直接到人面前来，神和人中间有了一个居间的阶级。
　　神本来的目的，没有这一个需要。神本来的目的，是要直接到祂子民的中间来，他们也是直接的到祂面前去。今天却变作三种的人──子民经过祭司到神面前去，神经过祭司到子民中间来，神和人不能直接的来往，都变作是间接的。
　
　　从摩西的时候起，一直到主耶稣来的时候，差不多一千五百年之久，神的子民不能直接到神面前去，只有一家的人作祭司，人总得经过他们才能到神面前去。人如果直接到神面前去，马上就死。在那一个时期里，祭司的职分是非常大的职分。人不能直接到神面前去，需要经过祭司才能。这一个祭司的职分，是何等高贵的职分！是何等大的职分！没有祭司，人不能到神面前去。等到新约来了，人也能得救了，人也能蒙救赎了。忽然间我们听见有话说，“你们来到主面前，也就像活石，被建造成为灵宫（或者说殿，因为在原文是同样的字），作圣洁的祭司，借着耶稣基督奉献神所悦纳的灵祭。”（彼前二5）
　
　　彼得告诉我们说，整个教会的根基，是基督。祂乃是匠人所丢弃的石头，变作房角的头块石头。你们也都是活石，被联络建造起来，成为属灵的宫。而你们呢？你们是神圣洁的祭司。这里忽然从天上来了一个声音，告诉我们说，所有蒙恩得救的人，都是神的祭司。凡是活石，凡是与属灵的殿有关系的人，每一个人都是神的祭司。
　
　　你在这里忽然看见说，神有一个应许，是一千五百年来放在一边的应许，今天又把它拿起来了。以色列人所失去的，就是教会所得着的。普遍的祭司职分，是从以色列中丢掉的。今天到了新约的时候，忽然从天上有一个声音，告诉我们说，又有普遍的祭司职分，就是所有蒙恩得救的人，都叫他们作祭司。
　
　　到启示录一章，也有同样的话。6节：“又使我们成为一个国，作祂父神的祭司。”（原文是成为“一个国”──Kingdom，不是“国民”）本来整个以色列国都是祭司，后来没有了。今天呢？教会是一个祭司的国。以色列人在金牛犊面前所失去的，教会从主耶稣又完全的得着。今天教会全体都是祭司。神所定规的祭司的国，完全恢复了。
　
　　神在以色列人中所得不着的，神在教会里要得着。今天教会乃是祭司的国，教会全体都是祭司。这是什么意思呢？这乃是说，全体蒙神恩典的人，只有一个职业，就是为着事奉神。我曾对年轻的弟兄说过这话：一个人没有信主的时候，作医生的人，医生是他的职业；作护士的人，护士是他的职业；作教员的人，教书是他的职业；种地的人，种地是他的职业；作买卖的人，买卖是他的职业。请你们记得，你作了基督徒，你的职业就完全改过。所有的基督徒只有一种职业，就是为着事奉神。从今以后，我变作神的祭司。从今以后，我是在神面前事奉祂，我的一生都是为着属灵的目的。
　　所以每一个作基督徒的人，只有一个职业，就是事奉神。本来作医生的，从今以后，不能盼望作有名的医生；作医生不过是为着维持肉体的生活，但是实在的职业还是在神面前作祭司。一个作教授或是作教员的人，不能盼望作有名的、特殊的教授或教员，乃是要追求，好好作神的祭司。我教书不过是副业，我主要的职业乃是要事奉神。所有作工的人，作买卖的人，种地的人，作任何事情的人，都不是为着这些事，实在只有一个职业，就是事奉神。
　
　　所有的弟兄姊妹，都得在蒙恩得救的当天，把原有的职业打破了。从你作基督徒起，盼望你在里面没有雄心，没有大志。你不能说，我盼望从这里作一个特殊的人。我盼望在那一条线，那一个范围里作一个特殊的人。你作基督徒之后，要像保罗一样，只有一个雄心，就是要讨主的喜悦。除了这个，没有别的。世界上的职业，就是这样打碎了。我没有意思作出人头地的人，我只预备在主面前作一个事奉主的人。
　
　　当我信主不久的时候，一直觉得说，我如果要劝一个初信的人，好像要花相当的力气，好像我要请他们，我要求他们，我要劝他们，在这里好好的事奉神。我告诉你们，神的眼光和我们的眼光，完全不一样。当以色列人犯罪的时候，神把祭司的职分从他们身上拿走。从神的眼光看，事奉祂是最大的利益，也是最高的荣耀。人如果失败，人如果跌倒，神就将祭司的职分从他们身上拿走。神没有意思要劝人，要求人，要讨人的喜欢。人能够作祂的祭司，是人的荣耀，不是祂的荣耀。
　
　　所以请你们记得：有人在那里献上凡火的时候，就死了。有人在那里走到圣所去的时候，就死了。有人在那里献祭的时候，就死了。换一句话说，除了祭司之外，神不让另外的人到祂那里去。从神的眼光来看，作祭司是祂信托人，作祭司是祂加荣耀给人，作祭司是祂高抬人、高举人。如果有人在那里凭着自己的意思，以为说，我也要试试看，结果一碰就死了。当约柜倒的时候，人的手去扶持，马上就被击杀。
　
　　有许多人以为说，我如果奉献自己来为着神，好像高抬了神似的。这十几年来，我看见了许多复兴会，我难受，好像是求人来事奉神似的。有许多的人拿出一点钱来，他们好像是优待了神似的。有许人奉献自己出来作工，也好像是优待了神似的。有的人把世界上一点地位丢掉，好像是高抬了神。好像说，像我这样的人，今天也来事奉神。有的人放弃了一个小小的管职，好像是高抬了主。好像说，像我这样的人也事奉主。我告诉你们，这是瞎眼，这是愚昧，这是黑暗！
　
　　如果天上的神呼召你作祂的祭司，来事奉祂，我们爬都要爬到祂面前，因为这是我们极大的荣耀，是神高举了我们。这不是说，世界上有人能够把什么给神。这乃是说，神肯悦纳，神肯接受，就是我们的荣耀。像我们这样的人，也可以事奉神，这是极大的荣耀。这实在是恩典！这实在是福音！福音不只是主耶稣救我，福音是说，像我们这样的人，从今天起也能够事奉神。这是福音，这是极大的福音。
　
　
　　所以，今天在教会里，不再有限制的祭司职分，只有普遍的祭司职分。以色列国有一次失败，今天教会不能再失败。以色列国已经有一次失败，就是神的子民与神的祭司分开；我们要求神怜悯说，今天在教会里，不能再将神的子民和神的祭司分开。今天在教会里，神的子民就是神的祭司。有一个子民，就得有一个祭司。在我们中间有多少位弟兄，就必须有多少位祭司，个个都得到神面前去献上属灵的祭，个个都得到神面前去献上赞美的祭，个个都得到神面前去办属灵的事。这不是一个挑选的职分，乃是个个都得到神面前去事奉神。一个教会如果不是个个都到神面前去的，就不是教会。
　　今天如果弄到一个地步，祭司的职分不普遍，请你们记得，就没有教会。以色列国的人失败了，教会不应该再失败。二千年来祭司的职分，从来没有大过子民的地位。这二千年来在教会的历史中，许多时候你看见，子民的地位，又和祭司的职分分开。在神和祂子民的中间，又有一个居间的阶级出来。这一个就是尼哥拉党的行为和尼哥拉党的教训。
　
　　我盼望弟兄姊妹能够看清楚，再不能有一个居间阶级的存在。你不能在这里接受一个阶级，就是许可在神的儿女和神之间，有祭司作居间阶级。这一个绝不能接受。你必须看见说，什么叫作教会？教会，就是说，每一个神的儿女都是祭司。不是说，有一个人、有几个人，我们请他作委办，办理属灵的事；于是，神要借着他们对我们说话，我们要借着他们到神面前去办属灵的事。这种居间阶级，是教会所不能接受的。
　　请你们记得，我们和公会的争执，不是形式的问题，乃是内容的问题。今天你看见，在公会里有一个居间的阶级，有一班的人是事奉神的，所有其他的人都是教友。一班人是专门事奉神的，其余的教友虽然是神的儿女，却要借着这一班人到神面前去。今天在许多基督教的组织里，根本许可这一个居间阶级的存在。但我们不能接受居间阶级。因为新约里所给教会的恩典，我们不可像以色列人那样把它丢掉。
　
　　因此，我们要取消居间的阶级。要取消居间的阶级，我们就得个个都作那一个阶级。个个都作那一个阶级，那一个阶级就自然取消了。怎样能把三个阶级变作两个，怎样能把三方面变作两方面？神、祭司、子民，这三个怎样能变作两个呢？没有别的，只要你跪下来说，“主，我愿意事奉你，我愿意作祭司。”所有神的子民都作神的祭司，三方面就变作两方面。
　　居间的阶级，是从属世来的，是从肉体来的，是从拜偶像来的，是从爱世界来的。如果所有的弟兄们，从起头就能拒绝世界，就能拒绝拜偶像，就能把自己奉献给神说，从今天起，我活在世界上，就是为着事奉神；这样，居间的阶级，就自然取消了。如果弟兄们个个都看见说，我的职业没有别的，就是为着事奉神。大家的职业，没有别的，就是为着事奉神。所有的子民都事奉神的时候，居间的阶级就出去了，就了了！
　
　　所以我盼望你们能看见，一起头就不应该让一个居间的阶级存在。只有失败、跌倒，跟从自己的意思行事为人，才会有居间的阶级出来。那时自然而然，就有一班的人是事奉主的，一班的人是不事奉主的。不事奉主的人，就料理属世的事；事奉主的人，就料理属灵的事。不事奉主的人，至多向料理属灵的事的人捐几个钱而已。有的人或是作买卖去，或是教书去，或是作医生去，都是各管各的事，各走各的路，对于事奉神，好像根本与他们没有关系。有的人要作一个好基督徒，怎样作呢？一个礼拜划出一点时间来作作礼拜；如果有钱，就捐上一点钱。你看见这样的人，就将神的子民和祭司分开了！今天我们要看见，不作基督徒则已，要作基督徒，就得一切都拼上。要作基督徒，就得作祭司。
　
　
　　请你们记得，以色列国的危险，在这二千年之中，都是教会的危险。从主耶稣离开世界不久，一直到写启示录和启示录之后，所有神的儿女都是神的祭司。是儿女就是祭司，是子民就是祭司，一点难处都没有。从第一世纪到第三世纪都没有难处。虽然有零碎的难处，但是没有团体的难处。虽然零零碎碎的有人是儿女而不作祭司，但是以团体来说，是儿女就是祭司，没有多大难处。
　
　　一直到罗马帝国接受基督教之后，许多人就混了进来。相信了主有属世的好处，因为和皇帝是同道，和该撒是弟兄。本来的命令，是该撒的物要归给该撒，神的物要归给神；今天乃是说，该撒的物和神的物都归给神。这的的确确是基督教的大得胜，因为康士坦丁相信主了。结果，从那一个时候起，教会逐渐发生大改变。有许多人相信了主，不像从前那样了。从前有罗马十次的逼迫，基督徒殉道的有多少万。那个时候要假冒作基督徒不大容易。今天两样了。今天相信主是时髦的事，因为一信主就与皇帝同道，当今在朝的是我的弟兄了。这一个情形一改变，许多人都陆续进来了。在这里，你看见子民增加，而祭司并未增加。要混进来作基督徒，能；要混进来事奉神，绝对不能。
　
　　所以到第四世纪的时候，教会就有一个极大的改变。在那一个时候，因为许多人进入了教会，好像是不信的，又好像是半信的，也好像是信了，但是又把世界的权柄拿在手里。这样的人到教会里来，他们并没有意思事奉主。最多是得救，事奉主是不可能的。自然而然就有几个属灵的人起来，办教会的事。一般人就说，“你们去吧！你们去事奉主。我们乃是属世的人（seculars）。”这一个字，是从第四世纪才起首用的。我们作属世的事务，你们去作属灵的工作。结果就变作有许多人是事奉神的，有许多人是不事奉神的。
　　在第一个世纪里，在使徒的时候，每一个信主的人，都是事奉主的。到了第四世纪的时候是说，我们是神的子民，我们到世界里去，我们作我们的事，我们仍然保守在社会上的地位。有的时候，我们拿一点钱出来，这就算作基督徒了。让这些属灵的人，去办属灵的事。从那一个时候起，教会也像以色列国一样，也拜了金牛犊，也有了一个居间的阶级。神的子民不都是祭司，有一班的人虽然作子民，却不作祭司。
　　一直传到今天，罗马教的神甫还称作祭司。在中国是称作神甫，实在他们是称作祭司（priest）。有些国立教会，继续在罗马教之后，也称他们的牧师作祭司。管属世的事的人，是子民；管属灵的事的人，是祭司。这是又一次，在教会里把祭司和子民分开。
　
　　我愿意弟兄姊妹们看见一件事，就是在末世的时候，神要作恢复的事，也要走恢复的路。我相信在这末后的时候，神要把祂的众儿女都带到这一个地位上。在教会里，基本需要恢复的一段路，没有别的，就是神的儿女全体都能作祭司。你是子民，就是祭司。在今天有祭司，就是到有一天，到了国度的时候，还是有祭司。神还是要祭司，要祂的子民全体都作祭司。
　
　　所以，我盼望弟兄们看见，你们一来作基督徒，就是作祭司。要作基督徒就得这样。不要盼望有人替你作祭司，你自己要作祭司。在我们中间，没有居间的阶级，没有人替你作属灵的事，没有人替你作工；在我们中间，不要生出工人的阶级来。
　
　　神如果怜悯我们，自然而然所有的弟兄姊妹都在那里作工，所有的弟兄姊妹都在那里传福音，所有的弟兄姊妹都在那里事奉神。祭司的职分越普遍，就越看见有教会。祭司的职分一不普遍，我们就失败了，我们的路就走得不好。
　
　　像我们这样贫穷、软弱、瞎眼、残废的人，主如果肯接受我们作祭司，这是我们的荣耀。在旧约的时候，这些人是不能作祭司的。所有残废的人、瘸腿的人、有任何疾病的人，都不能作祭司。今天我们这些人是下贱的、污秽的、黑暗的、残废的；像我这样的人，神也能叫我作祭司！祂是主。我曾说一句话，我爬都要爬来，我跪都要跪来。我要用膝头走路，说，“主，我乐意事奉你，我甘心乐意作你的仆人。我能到你面前来，是你高抬了我。”我告诉你们说，作祭司，就是亲近。作祭司，就是说没有距离。作祭司，就是说能够直接进来。作祭司，就是说不必等别人。作祭司，就是说能摸着神。
　
　　如果有一天，在各地的教会里，全体的弟兄姊妹都起来事奉，在那里就的确有神的国，有祭司的国，因为全国都是祭司。我想这是最荣耀的事。盼望说，偶像从我们中间彻底的除去。在神面前，任何的代价都付上。利未人乃是付上了代价，忠心，不管自己的感情。这样的人，才能够得着祭司的职分。
　
　　弟兄姊妹如果要明白祭司的职分，总得明白旧约里神怎样看待祭司。神容让你来，神不叫你死。我告诉你，这就是极大的事。陈设饼，只有祭司能吃；祭坛，只有祭司能服事；圣所，只有祭司能进去。只有祭司能献祭，别的人一进去就是死。所以神的悦纳是祭司职分的根基。神今天肯悦纳我，难道我今天不进去么？当初有人进去会死，今天神说，“你可以来！”而我们不觉得要来么？这是希奇的事。
　
　　我们在神面前要看见：“我能蒙恩来事奉神，乃是神给我最大的恩典。”我想，认识神的人都要说，我能蒙恩来事奉，比我蒙恩得救更奇妙。桌子底下的狗，可以吃桌子底下的饼，但是不能事奉桌子上面的主人。蒙恩得救是简单的事，但蒙恩事奉不是每一个人都能的。今天在教会里，一个蒙恩得救的人，也可以来事奉；如果你不觉得这是多蒙恩典的话，我告诉你，这是最愚昧的事。
　
　　今天的基督教，乃是承认有居间阶级的存在。今天流行的基督教，还是把神的祭司和神的儿女分了阶级。盼望在我们中间没有任何的阶级。也许在教会里，会有一、两个人失败，但并不是有那一个原则。今天在流行的基督教里，那一个原则是被接受的。在原则上，今天基督教是落到像以色列人一样，子民和祭司是分开的。但愿我们不落在以色列人的制度里。
　　在圣经里，有一个职分，称作祭司的职分。这一个职分没有别的，就是有一班人，从世界里完全分别出来，专门以事奉神为事。这一班人除了事奉神之外，再没有其他的职业，再没有其他的本分。这样的人，在圣经里称作祭司。
　
　　从创世记起，神已经有祂的祭司。麦基洗德，是神的第一个祭司。麦基洗德，在亚伯拉罕的时候，就已经把自己完全分别出来，专门为着事奉神。
　
　　从创世记起，一直到以色列人立国之后，都有祭司。从主耶稣来到地上，一直到主耶稣离开世界之后，还是有祭司。祭司继续在地上，有这样长久的时间。圣经还给我们看见说，主耶稣升天之后，乃是在神面前作祭司。换一句话说，主耶稣乃是在那里完全事奉神。
　
　　在教会的时代里，我们看见，祭司的职分仍是一直的继续，并没有停止。
　
　　到千年国起头的时候，第一次复活的人，他们是作神和基督的祭司，并且要和基督一同作王一千年（启二十6）。换一句话说，在一千年之中，神的儿女还是在那里继续作神的祭司，也继续作基督的祭司。对于世界方面乃是作王，对于神的方面是作祭司。这一个祭司的职分没有改变，他们乃是为着事奉神。
　
　　乃是到了新天新地的时候，祭司的字眼才不存在。到那一个时候，所有神的儿女，所有神的仆人，他们所作的没有别的，就是事奉祂。在新耶路撒冷城里，祂的仆人们都要事奉祂。换一句话说，神的儿女还是在那里事奉神。
　　所以，在这里你们看见，有一件事是相当奇妙的。就是说，祭司的职分是从无族谱、无始终、无历史的麦基洗德起头，一直到千禧年。而在意义上，是一直到永世。
　
　　按我们从圣经里所看见的，神的目的，不是只要一个人作祭司；神的目的，是要祂所有的子民都作祭司。
　
　　当以色列人出了埃及，来到了西乃山，神要摩西对以色列人说，“你们要归我作祭司的国度，为圣洁的国民；这些话你要告诉以色列人。”（出十九6）神告诉以色列人说，你们乃是祭司的国度。这一句话，好像有一点不大容易明白。神为什么说，你们是祭司的国度？没有别的缘故，意思就是说，全国都是祭司。意思就是说，在这一个国家里，没有普通的人，全国都是祭司。我告诉你们说，这是神的目的。
　　神拣选以色列人作祂子民的时候，神只有一个目的摆在以色列人面前：这一个国与全世界的国不一样，这一个国乃是祭司的国。就是说，在这一个国里的人，都是祭司。意思说，每一个人，都有一个职业，就是为着事奉神。神喜欢在地上挑选人事奉祂，神喜欢在地上有人专门为着祂的事活着。神要祂所有的儿女都作祭司，都事奉神。
　　以色列人到了西乃山，神通知他们说，我要设立你们作一个祭司的国度。我告诉你们，这是非常好看的事。我们称英国为海军国，称美国为金圆国，称中国为礼义的国，称印度为哲学的国。但在这里有一个国，称为祭司的国，这是非常好看的。在这一个国里，没有一个人不是祭司，男人是祭司，女人是祭司，大人是祭司，小孩是祭司。这一国的人，除了事奉神之外，不作别的事。这一国的人，除了献祭，除了以事奉神为职业之外，大人、小孩都没有别的事，这是希奇的事。
　　在神告诉他们说，我要设立你们作祭司的国度之后，到了下一章，神就对摩西说，你到山上来，我要将十条诫命写在两块石版上面，给以色列人。摩西到山上去有四十天之久。神在石头上亲手写十条诫命，就是第一条不可敬拜别的神，第二条不可造偶像，…好像神把诫命一条一条的在那里写。
　
　　摩西在山上的时候，在山底下的百姓，见摩西迟延不下山，不知道他遭了什么事，就对亚伦说，“起来，为我们作神像，可以在我们前面引路。”（出三二1）亚伦听他们的话语，就收集许多的金子，造了一只金牛犊。百姓就拜金牛犊，说，以色列啊，这是领你出埃及地的神。
　　他们就起首拜偶像，他们坐下吃喝，起来玩耍。他们在那里大大的快乐。因为，今天他们能够有一个看得见的金子打成的神，摆在他们面前。摩西所带领他们认识的神，有一点不便当，因为不知道祂住在那里，要找祂不容易。今天连敬拜祂的摩西也找不到了。现在很好，有一个看得见的金牛犊可以敬拜了。换一句话说，神设立他们作祭司，而他们在没有作神的祭司以先，他们已经作了金牛犊的祭司。神要他们作祭司的国度，而他们在没有作神祭司的国度以先，就起首事奉偶像，事奉金牛犊。他们在神之外另外有神，在神之外另外有敬拜。
　　人对于神的观念，都是这样。人总是要想办法自己造一个神，自己在那里敬拜。人喜欢敬拜自己手里所造的神，人不接受神造物的权柄，人不接受神造物的地位。
　
　　摩西还在山上的时候，神对他说，你下去吧。摩西转身下山，手里拿着两块法版，就是十条诫命。摩西下山挨近营前，一看见他们的情形，就动烈怒，把两块版摔碎了。摩西站在营门中说，凡属耶和华的，都要到我这里来。于是利未的子孙，都到他那里聚集。他对他们说，你们各人把刀跨在腰间，在营中往来，从这门到那门，各人杀他的弟兄与同伴，并邻舍。不管是谁，只要是你所遇见的人，都要杀。因为他们拜偶像，因为他们拜金牛犊。不管他们对你个人的关系是如何，总要拔出刀来就杀。
　　许多人觉得这一件事太严重。谁能够忍心下手杀自己的弟兄？谁能够忍心下手杀自己的朋友？十二个支派里十一个支派都不动。他们觉得说，这一个代价太重。结果呢？只有利未支派，他们拔出刀来，从营这一边，一直杀到那一边，再从营那一边，一直杀到这一边。那一天被杀的约有三千。这些人都是利未人的弟兄，利未人的亲戚，利未人的朋友。
　　在这里，请你们特别注意：在这一个金牛犊的事发生了之后，神就立刻对摩西说，从今以后，以色列国不能再作祭司的国度。话虽然没有这样说，但是，从此，神是把祭司的职分赐给利未的支派。本来祭司的职分是赐给以色列国的，今天祭司的职分，只给利未支派的亚伦家。
　
　　从此以后，以色列国里就有两种不同的人。一种的人是神的子民，一种的人是神的祭司。神的目的，本来是要每一个神的子民都作祭司。神没有意思把神的子民和神的祭司分开，神是要全国都是祭司，神的子民和神的祭司是一个。谁是神的子民，谁就是神的祭司。你只要是神的子民，你就是神的祭司。作子民就是作祭司。没有一个人作了子民，不作祭司。可是因为许多人贪恋世界，顾念人情，放弃忠心，事奉偶像，结果神的子民和神的祭司就分开了。人如果不是爱主胜过爱父母、妻子、儿女、弟兄、姊妹和一切的，就不配作主的门徒。许多人不能答应这个条件，不能付上代价。所以从那一天起，在以色列国里，神的子民和神的祭司分开了。
　
　　本来是祭司的国，从那天起变作祭司的支派。本来是祭司的国，从那天起变作祭司的家。祭司变作是一家的事，而不是一国的事。在利未支派里面，神的子民和神的祭司是合一的，神的子民就是神的祭司。但是在另外的十一个支派里面，神的子民是神的子民，他们不能作祭司。这一个是非常严重的事。一个人相信了主，一个人作了神的子民，而这一个人不作祭司，乃是一件非常严重的事。
　
　　从出埃及起，一直到主耶稣来到地上的时候为止，除了利未支派以外，没有一个支派的人能够作祭司的事，连他们要献祭给神都不能，还得请祭司替他们献。连他们到神面前去认罪都不能，还要请祭司替他们认。连他们要从世界里分别出来都不能，他们没有权柄可以用一个手指头摸着膏油，只有祭司才能用膏油替他们抹，使他们分别为圣。一切属灵的事，他们都不能办，都得请祭司替他们办。
　　所以在旧约里，以色列人有一个特点：神是远离的，神不是每一个人所能接触的。在旧约里，你看见一个祭司制度成功了；我给它起一名字，叫作居间的制度。人不是直接到神面前去，神的子民要到神的面前去，需要经过祭司。神的子民不能直接和神来往。神是借着祭司到人这一边来，人也得借着祭司进到神面前去。神和人中间，要经过一个居间的阶级。人不能直接到神面前去，神也不直接到人面前来，神和人中间有了一个居间的阶级。
　　神本来的目的，没有这一个需要。神本来的目的，是要直接到祂子民的中间来，他们也是直接的到祂面前去。今天却变作三种的人──子民经过祭司到神面前去，神经过祭司到子民中间来，神和人不能直接的来往，都变作是间接的。
　
　　从摩西的时候起，一直到主耶稣来的时候，差不多一千五百年之久，神的子民不能直接到神面前去，只有一家的人作祭司，人总得经过他们才能到神面前去。人如果直接到神面前去，马上就死。在那一个时期里，祭司的职分是非常大的职分。人不能直接到神面前去，需要经过祭司才能。这一个祭司的职分，是何等高贵的职分！是何等大的职分！没有祭司，人不能到神面前去。等到新约来了，人也能得救了，人也能蒙救赎了。忽然间我们听见有话说，“你们来到主面前，也就像活石，被建造成为灵宫（或者说殿，因为在原文是同样的字），作圣洁的祭司，借着耶稣基督奉献神所悦纳的灵祭。”（彼前二5）
　
　　彼得告诉我们说，整个教会的根基，是基督。祂乃是匠人所丢弃的石头，变作房角的头块石头。你们也都是活石，被联络建造起来，成为属灵的宫。而你们呢？你们是神圣洁的祭司。这里忽然从天上来了一个声音，告诉我们说，所有蒙恩得救的人，都是神的祭司。凡是活石，凡是与属灵的殿有关系的人，每一个人都是神的祭司。
　
　　你在这里忽然看见说，神有一个应许，是一千五百年来放在一边的应许，今天又把它拿起来了。以色列人所失去的，就是教会所得着的。普遍的祭司职分，是从以色列中丢掉的。今天到了新约的时候，忽然从天上有一个声音，告诉我们说，又有普遍的祭司职分，就是所有蒙恩得救的人，都叫他们作祭司。
　
　　到启示录一章，也有同样的话。6节：“又使我们成为一个国，作祂父神的祭司。”（原文是成为“一个国”──Kingdom，不是“国民”）本来整个以色列国都是祭司，后来没有了。今天呢？教会是一个祭司的国。以色列人在金牛犊面前所失去的，教会从主耶稣又完全的得着。今天教会全体都是祭司。神所定规的祭司的国，完全恢复了。
　
　　神在以色列人中所得不着的，神在教会里要得着。今天教会乃是祭司的国，教会全体都是祭司。这是什么意思呢？这乃是说，全体蒙神恩典的人，只有一个职业，就是为着事奉神。我曾对年轻的弟兄说过这话：一个人没有信主的时候，作医生的人，医生是他的职业；作护士的人，护士是他的职业；作教员的人，教书是他的职业；种地的人，种地是他的职业；作买卖的人，买卖是他的职业。请你们记得，你作了基督徒，你的职业就完全改过。所有的基督徒只有一种职业，就是为着事奉神。从今以后，我变作神的祭司。从今以后，我是在神面前事奉祂，我的一生都是为着属灵的目的。
　　所以每一个作基督徒的人，只有一个职业，就是事奉神。本来作医生的，从今以后，不能盼望作有名的医生；作医生不过是为着维持肉体的生活，但是实在的职业还是在神面前作祭司。一个作教授或是作教员的人，不能盼望作有名的、特殊的教授或教员，乃是要追求，好好作神的祭司。我教书不过是副业，我主要的职业乃是要事奉神。所有作工的人，作买卖的人，种地的人，作任何事情的人，都不是为着这些事，实在只有一个职业，就是事奉神。
　
　　所有的弟兄姊妹，都得在蒙恩得救的当天，把原有的职业打破了。从你作基督徒起，盼望你在里面没有雄心，没有大志。你不能说，我盼望从这里作一个特殊的人。我盼望在那一条线，那一个范围里作一个特殊的人。你作基督徒之后，要像保罗一样，只有一个雄心，就是要讨主的喜悦。除了这个，没有别的。世界上的职业，就是这样打碎了。我没有意思作出人头地的人，我只预备在主面前作一个事奉主的人。
　
　　当我信主不久的时候，一直觉得说，我如果要劝一个初信的人，好像要花相当的力气，好像我要请他们，我要求他们，我要劝他们，在这里好好的事奉神。我告诉你们，神的眼光和我们的眼光，完全不一样。当以色列人犯罪的时候，神把祭司的职分从他们身上拿走。从神的眼光看，事奉祂是最大的利益，也是最高的荣耀。人如果失败，人如果跌倒，神就将祭司的职分从他们身上拿走。神没有意思要劝人，要求人，要讨人的喜欢。人能够作祂的祭司，是人的荣耀，不是祂的荣耀。
　
　　所以请你们记得：有人在那里献上凡火的时候，就死了。有人在那里走到圣所去的时候，就死了。有人在那里献祭的时候，就死了。换一句话说，除了祭司之外，神不让另外的人到祂那里去。从神的眼光来看，作祭司是祂信托人，作祭司是祂加荣耀给人，作祭司是祂高抬人、高举人。如果有人在那里凭着自己的意思，以为说，我也要试试看，结果一碰就死了。当约柜倒的时候，人的手去扶持，马上就被击杀。
　
　　有许多人以为说，我如果奉献自己来为着神，好像高抬了神似的。这十几年来，我看见了许多复兴会，我难受，好像是求人来事奉神似的。有许多的人拿出一点钱来，他们好像是优待了神似的。有许人奉献自己出来作工，也好像是优待了神似的。有的人把世界上一点地位丢掉，好像是高抬了神。好像说，像我这样的人，今天也来事奉神。有的人放弃了一个小小的管职，好像是高抬了主。好像说，像我这样的人也事奉主。我告诉你们，这是瞎眼，这是愚昧，这是黑暗！
　
　　如果天上的神呼召你作祂的祭司，来事奉祂，我们爬都要爬到祂面前，因为这是我们极大的荣耀，是神高举了我们。这不是说，世界上有人能够把什么给神。这乃是说，神肯悦纳，神肯接受，就是我们的荣耀。像我们这样的人，也可以事奉神，这是极大的荣耀。这实在是恩典！这实在是福音！福音不只是主耶稣救我，福音是说，像我们这样的人，从今天起也能够事奉神。这是福音，这是极大的福音。
　
　
　　所以，今天在教会里，不再有限制的祭司职分，只有普遍的祭司职分。以色列国有一次失败，今天教会不能再失败。以色列国已经有一次失败，就是神的子民与神的祭司分开；我们要求神怜悯说，今天在教会里，不能再将神的子民和神的祭司分开。今天在教会里，神的子民就是神的祭司。有一个子民，就得有一个祭司。在我们中间有多少位弟兄，就必须有多少位祭司，个个都得到神面前去献上属灵的祭，个个都得到神面前去献上赞美的祭，个个都得到神面前去办属灵的事。这不是一个挑选的职分，乃是个个都得到神面前去事奉神。一个教会如果不是个个都到神面前去的，就不是教会。
　　今天如果弄到一个地步，祭司的职分不普遍，请你们记得，就没有教会。以色列国的人失败了，教会不应该再失败。二千年来祭司的职分，从来没有大过子民的地位。这二千年来在教会的历史中，许多时候你看见，子民的地位，又和祭司的职分分开。在神和祂子民的中间，又有一个居间的阶级出来。这一个就是尼哥拉党的行为和尼哥拉党的教训。
　
　　我盼望弟兄姊妹能够看清楚，再不能有一个居间阶级的存在。你不能在这里接受一个阶级，就是许可在神的儿女和神之间，有祭司作居间阶级。这一个绝不能接受。你必须看见说，什么叫作教会？教会，就是说，每一个神的儿女都是祭司。不是说，有一个人、有几个人，我们请他作委办，办理属灵的事；于是，神要借着他们对我们说话，我们要借着他们到神面前去办属灵的事。这种居间阶级，是教会所不能接受的。
　　请你们记得，我们和公会的争执，不是形式的问题，乃是内容的问题。今天你看见，在公会里有一个居间的阶级，有一班的人是事奉神的，所有其他的人都是教友。一班人是专门事奉神的，其余的教友虽然是神的儿女，却要借着这一班人到神面前去。今天在许多基督教的组织里，根本许可这一个居间阶级的存在。但我们不能接受居间阶级。因为新约里所给教会的恩典，我们不可像以色列人那样把它丢掉。
　
　　因此，我们要取消居间的阶级。要取消居间的阶级，我们就得个个都作那一个阶级。个个都作那一个阶级，那一个阶级就自然取消了。怎样能把三个阶级变作两个，怎样能把三方面变作两方面？神、祭司、子民，这三个怎样能变作两个呢？没有别的，只要你跪下来说，“主，我愿意事奉你，我愿意作祭司。”所有神的子民都作神的祭司，三方面就变作两方面。
　　居间的阶级，是从属世来的，是从肉体来的，是从拜偶像来的，是从爱世界来的。如果所有的弟兄们，从起头就能拒绝世界，就能拒绝拜偶像，就能把自己奉献给神说，从今天起，我活在世界上，就是为着事奉神；这样，居间的阶级，就自然取消了。如果弟兄们个个都看见说，我的职业没有别的，就是为着事奉神。大家的职业，没有别的，就是为着事奉神。所有的子民都事奉神的时候，居间的阶级就出去了，就了了！
　
　　所以我盼望你们能看见，一起头就不应该让一个居间的阶级存在。只有失败、跌倒，跟从自己的意思行事为人，才会有居间的阶级出来。那时自然而然，就有一班的人是事奉主的，一班的人是不事奉主的。不事奉主的人，就料理属世的事；事奉主的人，就料理属灵的事。不事奉主的人，至多向料理属灵的事的人捐几个钱而已。有的人或是作买卖去，或是教书去，或是作医生去，都是各管各的事，各走各的路，对于事奉神，好像根本与他们没有关系。有的人要作一个好基督徒，怎样作呢？一个礼拜划出一点时间来作作礼拜；如果有钱，就捐上一点钱。你看见这样的人，就将神的子民和祭司分开了！今天我们要看见，不作基督徒则已，要作基督徒，就得一切都拼上。要作基督徒，就得作祭司。
　
　
　　请你们记得，以色列国的危险，在这二千年之中，都是教会的危险。从主耶稣离开世界不久，一直到写启示录和启示录之后，所有神的儿女都是神的祭司。是儿女就是祭司，是子民就是祭司，一点难处都没有。从第一世纪到第三世纪都没有难处。虽然有零碎的难处，但是没有团体的难处。虽然零零碎碎的有人是儿女而不作祭司，但是以团体来说，是儿女就是祭司，没有多大难处。
　
　　一直到罗马帝国接受基督教之后，许多人就混了进来。相信了主有属世的好处，因为和皇帝是同道，和该撒是弟兄。本来的命令，是该撒的物要归给该撒，神的物要归给神；今天乃是说，该撒的物和神的物都归给神。这的的确确是基督教的大得胜，因为康士坦丁相信主了。结果，从那一个时候起，教会逐渐发生大改变。有许多人相信了主，不像从前那样了。从前有罗马十次的逼迫，基督徒殉道的有多少万。那个时候要假冒作基督徒不大容易。今天两样了。今天相信主是时髦的事，因为一信主就与皇帝同道，当今在朝的是我的弟兄了。这一个情形一改变，许多人都陆续进来了。在这里，你看见子民增加，而祭司并未增加。要混进来作基督徒，能；要混进来事奉神，绝对不能。
　
　　所以到第四世纪的时候，教会就有一个极大的改变。在那一个时候，因为许多人进入了教会，好像是不信的，又好像是半信的，也好像是信了，但是又把世界的权柄拿在手里。这样的人到教会里来，他们并没有意思事奉主。最多是得救，事奉主是不可能的。自然而然就有几个属灵的人起来，办教会的事。一般人就说，“你们去吧！你们去事奉主。我们乃是属世的人（seculars）。”这一个字，是从第四世纪才起首用的。我们作属世的事务，你们去作属灵的工作。结果就变作有许多人是事奉神的，有许多人是不事奉神的。
　　在第一个世纪里，在使徒的时候，每一个信主的人，都是事奉主的。到了第四世纪的时候是说，我们是神的子民，我们到世界里去，我们作我们的事，我们仍然保守在社会上的地位。有的时候，我们拿一点钱出来，这就算作基督徒了。让这些属灵的人，去办属灵的事。从那一个时候起，教会也像以色列国一样，也拜了金牛犊，也有了一个居间的阶级。神的子民不都是祭司，有一班的人虽然作子民，却不作祭司。
　　一直传到今天，罗马教的神甫还称作祭司。在中国是称作神甫，实在他们是称作祭司（priest）。有些国立教会，继续在罗马教之后，也称他们的牧师作祭司。管属世的事的人，是子民；管属灵的事的人，是祭司。这是又一次，在教会里把祭司和子民分开。
　
　　我愿意弟兄姊妹们看见一件事，就是在末世的时候，神要作恢复的事，也要走恢复的路。我相信在这末后的时候，神要把祂的众儿女都带到这一个地位上。在教会里，基本需要恢复的一段路，没有别的，就是神的儿女全体都能作祭司。你是子民，就是祭司。在今天有祭司，就是到有一天，到了国度的时候，还是有祭司。神还是要祭司，要祂的子民全体都作祭司。
　
　　所以，我盼望弟兄们看见，你们一来作基督徒，就是作祭司。要作基督徒就得这样。不要盼望有人替你作祭司，你自己要作祭司。在我们中间，没有居间的阶级，没有人替你作属灵的事，没有人替你作工；在我们中间，不要生出工人的阶级来。
　
　　神如果怜悯我们，自然而然所有的弟兄姊妹都在那里作工，所有的弟兄姊妹都在那里传福音，所有的弟兄姊妹都在那里事奉神。祭司的职分越普遍，就越看见有教会。祭司的职分一不普遍，我们就失败了，我们的路就走得不好。
　
　　像我们这样贫穷、软弱、瞎眼、残废的人，主如果肯接受我们作祭司，这是我们的荣耀。在旧约的时候，这些人是不能作祭司的。所有残废的人、瘸腿的人、有任何疾病的人，都不能作祭司。今天我们这些人是下贱的、污秽的、黑暗的、残废的；像我这样的人，神也能叫我作祭司！祂是主。我曾说一句话，我爬都要爬来，我跪都要跪来。我要用膝头走路，说，“主，我乐意事奉你，我甘心乐意作你的仆人。我能到你面前来，是你高抬了我。”我告诉你们说，作祭司，就是亲近。作祭司，就是说没有距离。作祭司，就是说能够直接进来。作祭司，就是说不必等别人。作祭司，就是说能摸着神。
　
　　如果有一天，在各地的教会里，全体的弟兄姊妹都起来事奉，在那里就的确有神的国，有祭司的国，因为全国都是祭司。我想这是最荣耀的事。盼望说，偶像从我们中间彻底的除去。在神面前，任何的代价都付上。利未人乃是付上了代价，忠心，不管自己的感情。这样的人，才能够得着祭司的职分。
　
　　弟兄姊妹如果要明白祭司的职分，总得明白旧约里神怎样看待祭司。神容让你来，神不叫你死。我告诉你，这就是极大的事。陈设饼，只有祭司能吃；祭坛，只有祭司能服事；圣所，只有祭司能进去。只有祭司能献祭，别的人一进去就是死。所以神的悦纳是祭司职分的根基。神今天肯悦纳我，难道我今天不进去么？当初有人进去会死，今天神说，“你可以来！”而我们不觉得要来么？这是希奇的事。
　
　　我们在神面前要看见：“我能蒙恩来事奉神，乃是神给我最大的恩典。”我想，认识神的人都要说，我能蒙恩来事奉，比我蒙恩得救更奇妙。桌子底下的狗，可以吃桌子底下的饼，但是不能事奉桌子上面的主人。蒙恩得救是简单的事，但蒙恩事奉不是每一个人都能的。今天在教会里，一个蒙恩得救的人，也可以来事奉；如果你不觉得这是多蒙恩典的话，我告诉你，这是最愚昧的事。
　
　　今天的基督教，乃是承认有居间阶级的存在。今天流行的基督教，还是把神的祭司和神的儿女分了阶级。盼望在我们中间没有任何的阶级。也许在教会里，会有一、两个人失败，但并不是有那一个原则。今天在流行的基督教里，那一个原则是被接受的。在原则上，今天基督教是落到像以色列人一样，子民和祭司是分开的。但愿我们不落在以色列人的制度里。
　　在圣经里，有一个职分，称作祭司的职分。这一个职分没有别的，就是有一班人，从世界里完全分别出来，专门以事奉神为事。这一班人除了事奉神之外，再没有其他的职业，再没有其他的本分。这样的人，在圣经里称作祭司。
　
　　从创世记起，神已经有祂的祭司。麦基洗德，是神的第一个祭司。麦基洗德，在亚伯拉罕的时候，就已经把自己完全分别出来，专门为着事奉神。
　
　　从创世记起，一直到以色列人立国之后，都有祭司。从主耶稣来到地上，一直到主耶稣离开世界之后，还是有祭司。祭司继续在地上，有这样长久的时间。圣经还给我们看见说，主耶稣升天之后，乃是在神面前作祭司。换一句话说，主耶稣乃是在那里完全事奉神。
　
　　在教会的时代里，我们看见，祭司的职分仍是一直的继续，并没有停止。
　
　　到千年国起头的时候，第一次复活的人，他们是作神和基督的祭司，并且要和基督一同作王一千年（启二十6）。换一句话说，在一千年之中，神的儿女还是在那里继续作神的祭司，也继续作基督的祭司。对于世界方面乃是作王，对于神的方面是作祭司。这一个祭司的职分没有改变，他们乃是为着事奉神。
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在头一次复活有分的有福了，圣别了，第二次的死在他们身上没有权柄；他们还要作神和基督的祭司，并要与基督一同作王一千年。
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　　乃是到了新天新地的时候，祭司的字眼才不存在。到那一个时候，所有神的儿女，所有神的仆人，他们所作的没有别的，就是事奉祂。在新耶路撒冷城里，祂的仆人们都要事奉祂。换一句话说，神的儿女还是在那里事奉神。　　所以，在这里你们看见，有一件事是相当奇妙的。就是说，祭司的职分是从无族谱、无始终、无历史的麦基洗德起头，一直到千禧年。而在意义上，是一直到永世。
　
　　按我们从圣经里所看见的，神的目的，不是只要一个人作祭司；神的目的，是要祂所有的子民都作祭司。
　
　　当以色列人出了埃及，来到了西乃山，神要摩西对以色列人说，“你们要归我作祭司的国度，为圣洁的国民；这些话你要告诉以色列人。”（出十九6）神告诉以色列人说，你们乃是祭司的国度。这一句话，好像有一点不大容易明白。神为什么说，你们是祭司的国度？没有别的缘故，意思就是说，全国都是祭司。意思就是说，在这一个国家里，没有普通的人，全国都是祭司。我告诉你们说，这是神的目的。
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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。
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　　神拣选以色列人作祂子民的时候，神只有一个目的摆在以色列人面前：这一个国与全世界的国不一样，这一个国乃是祭司的国。就是说，在这一个国里的人，都是祭司。意思说，每一个人，都有一个职业，就是为着事奉神。神喜欢在地上挑选人事奉祂，神喜欢在地上有人专门为着祂的事活着。神要祂所有的儿女都作祭司，都事奉神。　　以色列人到了西乃山，神通知他们说，我要设立你们作一个祭司的国度。我告诉你们，这是非常好看的事。我们称英国为海军国，称美国为金圆国，称中国为礼义的国，称印度为哲学的国。但在这里有一个国，称为祭司的国，这是非常好看的。在这一个国里，没有一个人不是祭司，男人是祭司，女人是祭司，大人是祭司，小孩是祭司。这一国的人，除了事奉神之外，不作别的事。这一国的人，除了献祭，除了以事奉神为职业之外，大人、小孩都没有别的事，这是希奇的事。　　在神告诉他们说，我要设立你们作祭司的国度之后，到了下一章，神就对摩西说，你到山上来，我要将十条诫命写在两块石版上面，给以色列人。摩西到山上去有四十天之久。神在石头上亲手写十条诫命，就是第一条不可敬拜别的神，第二条不可造偶像，…好像神把诫命一条一条的在那里写。
　
　　摩西在山上的时候，在山底下的百姓，见摩西迟延不下山，不知道他遭了什么事，就对亚伦说，“起来，为我们作神像，可以在我们前面引路。”（出三二1）亚伦听他们的话语，就收集许多的金子，造了一只金牛犊。百姓就拜金牛犊，说，以色列啊，这是领你出埃及地的神。
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百姓见摩西迟延不下山，就大家聚集到亚伦那里，对他说，起来，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。
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　　他们就起首拜偶像，他们坐下吃喝，起来玩耍。他们在那里大大的快乐。因为，今天他们能够有一个看得见的金子打成的神，摆在他们面前。摩西所带领他们认识的神，有一点不便当，因为不知道祂住在那里，要找祂不容易。今天连敬拜祂的摩西也找不到了。现在很好，有一个看得见的金牛犊可以敬拜了。换一句话说，神设立他们作祭司，而他们在没有作神的祭司以先，他们已经作了金牛犊的祭司。神要他们作祭司的国度，而他们在没有作神祭司的国度以先，就起首事奉偶像，事奉金牛犊。他们在神之外另外有神，在神之外另外有敬拜。　　人对于神的观念，都是这样。人总是要想办法自己造一个神，自己在那里敬拜。人喜欢敬拜自己手里所造的神，人不接受神造物的权柄，人不接受神造物的地位。
　
　　摩西还在山上的时候，神对他说，你下去吧。摩西转身下山，手里拿着两块法版，就是十条诫命。摩西下山挨近营前，一看见他们的情形，就动烈怒，把两块版摔碎了。摩西站在营门中说，凡属耶和华的，都要到我这里来。于是利未的子孙，都到他那里聚集。他对他们说，你们各人把刀跨在腰间，在营中往来，从这门到那门，各人杀他的弟兄与同伴，并邻舍。不管是谁，只要是你所遇见的人，都要杀。因为他们拜偶像，因为他们拜金牛犊。不管他们对你个人的关系是如何，总要拔出刀来就杀。　　许多人觉得这一件事太严重。谁能够忍心下手杀自己的弟兄？谁能够忍心下手杀自己的朋友？十二个支派里十一个支派都不动。他们觉得说，这一个代价太重。结果呢？只有利未支派，他们拔出刀来，从营这一边，一直杀到那一边，再从营那一边，一直杀到这一边。那一天被杀的约有三千。这些人都是利未人的弟兄，利未人的亲戚，利未人的朋友。　　在这里，请你们特别注意：在这一个金牛犊的事发生了之后，神就立刻对摩西说，从今以后，以色列国不能再作祭司的国度。话虽然没有这样说，但是，从此，神是把祭司的职分赐给利未的支派。本来祭司的职分是赐给以色列国的，今天祭司的职分，只给利未支派的亚伦家。
　
　　从此以后，以色列国里就有两种不同的人。一种的人是神的子民，一种的人是神的祭司。神的目的，本来是要每一个神的子民都作祭司。神没有意思把神的子民和神的祭司分开，神是要全国都是祭司，神的子民和神的祭司是一个。谁是神的子民，谁就是神的祭司。你只要是神的子民，你就是神的祭司。作子民就是作祭司。没有一个人作了子民，不作祭司。可是因为许多人贪恋世界，顾念人情，放弃忠心，事奉偶像，结果神的子民和神的祭司就分开了。人如果不是爱主胜过爱父母、妻子、儿女、弟兄、姊妹和一切的，就不配作主的门徒。许多人不能答应这个条件，不能付上代价。所以从那一天起，在以色列国里，神的子民和神的祭司分开了。
　
　　本来是祭司的国，从那天起变作祭司的支派。本来是祭司的国，从那天起变作祭司的家。祭司变作是一家的事，而不是一国的事。在利未支派里面，神的子民和神的祭司是合一的，神的子民就是神的祭司。但是在另外的十一个支派里面，神的子民是神的子民，他们不能作祭司。这一个是非常严重的事。一个人相信了主，一个人作了神的子民，而这一个人不作祭司，乃是一件非常严重的事。
　
　　从出埃及起，一直到主耶稣来到地上的时候为止，除了利未支派以外，没有一个支派的人能够作祭司的事，连他们要献祭给神都不能，还得请祭司替他们献。连他们到神面前去认罪都不能，还要请祭司替他们认。连他们要从世界里分别出来都不能，他们没有权柄可以用一个手指头摸着膏油，只有祭司才能用膏油替他们抹，使他们分别为圣。一切属灵的事，他们都不能办，都得请祭司替他们办。　　所以在旧约里，以色列人有一个特点：神是远离的，神不是每一个人所能接触的。在旧约里，你看见一个祭司制度成功了；我给它起一名字，叫作居间的制度。人不是直接到神面前去，神的子民要到神的面前去，需要经过祭司。神的子民不能直接和神来往。神是借着祭司到人这一边来，人也得借着祭司进到神面前去。神和人中间，要经过一个居间的阶级。人不能直接到神面前去，神也不直接到人面前来，神和人中间有了一个居间的阶级。　　神本来的目的，没有这一个需要。神本来的目的，是要直接到祂子民的中间来，他们也是直接的到祂面前去。今天却变作三种的人──子民经过祭司到神面前去，神经过祭司到子民中间来，神和人不能直接的来往，都变作是间接的。
　
　　从摩西的时候起，一直到主耶稣来的时候，差不多一千五百年之久，神的子民不能直接到神面前去，只有一家的人作祭司，人总得经过他们才能到神面前去。人如果直接到神面前去，马上就死。在那一个时期里，祭司的职分是非常大的职分。人不能直接到神面前去，需要经过祭司才能。这一个祭司的职分，是何等高贵的职分！是何等大的职分！没有祭司，人不能到神面前去。等到新约来了，人也能得救了，人也能蒙救赎了。忽然间我们听见有话说，“你们来到主面前，也就像活石，被建造成为灵宫（或者说殿，因为在原文是同样的字），作圣洁的祭司，借着耶稣基督奉献神所悦纳的灵祭。”（彼前二5）
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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。
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　　彼得告诉我们说，整个教会的根基，是基督。祂乃是匠人所丢弃的石头，变作房角的头块石头。你们也都是活石，被联络建造起来，成为属灵的宫。而你们呢？你们是神圣洁的祭司。这里忽然从天上来了一个声音，告诉我们说，所有蒙恩得救的人，都是神的祭司。凡是活石，凡是与属灵的殿有关系的人，每一个人都是神的祭司。
　
　　你在这里忽然看见说，神有一个应许，是一千五百年来放在一边的应许，今天又把它拿起来了。以色列人所失去的，就是教会所得着的。普遍的祭司职分，是从以色列中丢掉的。今天到了新约的时候，忽然从天上有一个声音，告诉我们说，又有普遍的祭司职分，就是所有蒙恩得救的人，都叫他们作祭司。
　
　　到启示录一章，也有同样的话。六节：“又使我们成为一个国，作祂父神的祭司。”（原文是成为“一个国”──Kingdom，不是“国民”）本来整个以色列国都是祭司，后来没有了。今天呢？教会是一个祭司的国。以色列人在金牛犊面前所失去的，教会从主耶稣又完全的得着。今天教会全体都是祭司。神所定规的祭司的国，完全恢复了。
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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。
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　　神在以色列人中所得不着的，神在教会里要得着。今天教会乃是祭司的国，教会全体都是祭司。这是什么意思呢？这乃是说，全体蒙神恩典的人，只有一个职业，就是为着事奉神。我曾对年轻的弟兄说过这话：一个人没有信主的时候，作医生的人，医生是他的职业；作护士的人，护士是他的职业；作教员的人，教书是他的职业；种地的人，种地是他的职业；作买卖的人，买卖是他的职业。请你们记得，你作了基督徒，你的职业就完全改过。所有的基督徒只有一种职业，就是为着事奉神。从今以后，我变作神的祭司。从今以后，我是在神面前事奉祂，我的一生都是为着属灵的目的。　　所以每一个作基督徒的人，只有一个职业，就是事奉神。本来作医生的，从今以后，不能盼望作有名的医生；作医生不过是为着维持肉体的生活，但是实在的职业还是在神面前作祭司。一个作教授或是作教员的人，不能盼望作有名的、特殊的教授或教员，乃是要追求，好好作神的祭司。我教书不过是副业，我主要的职业乃是要事奉神。所有作工的人，作买卖的人，种地的人，作任何事情的人，都不是为着这些事，实在只有一个职业，就是事奉神。
　
　　所有的弟兄姊妹，都得在蒙恩得救的当天，把原有的职业打破了。从你作基督徒起，盼望你在里面没有雄心，没有大志。你不能说，我盼望从这里作一个特殊的人。我盼望在那一条线，那一个范围里作一个特殊的人。你作基督徒之后，要像保罗一样，只有一个雄心，就是要讨主的喜悦。除了这个，没有别的。世界上的职业，就是这样打碎了。我没有意思作出人头地的人，我只预备在主面前作一个事奉主的人。
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　　当我信主不久的时候，一直觉得说，我如果要劝一个初信的人，好像要花相当的力气，好像我要请他们，我要求他们，我要劝他们，在这里好好的事奉神。我告诉你们，神的眼光和我们的眼光，完全不一样。当以色列人犯罪的时候，神把祭司的职分从他们身上拿走。从神的眼光看，事奉祂是最大的利益，也是最高的荣耀。人如果失败，人如果跌倒，神就将祭司的职分从他们身上拿走。神没有意思要劝人，要求人，要讨人的喜欢。人能够作祂的祭司，是人的荣耀，不是祂的荣耀。
　
　　所以请你们记得：有人在那里献上凡火的时候，就死了。有人在那里走到圣所去的时候，就死了。有人在那里献祭的时候，就死了。换一句话说，除了祭司之外，神不让另外的人到祂那里去。从神的眼光来看，作祭司是祂信托人，作祭司是祂加荣耀给人，作祭司是祂高抬人、高举人。如果有人在那里凭着自己的意思，以为说，我也要试试看，结果一碰就死了。当约柜倒的时候，人的手去扶持，马上就被击杀。
　
　　有许多人以为说，我如果奉献自己来为着神，好像高抬了神似的。这十几年来，我看见了许多复兴会，我难受，好像是求人来事奉神似的。有许多的人拿出一点钱来，他们好像是优待了神似的。有许人奉献自己出来作工，也好像是优待了神似的。有的人把世界上一点地位丢掉，好像是高抬了神。好像说，像我这样的人，今天也来事奉神。有的人放弃了一个小小的管职，好像是高抬了主。好像说，像我这样的人也事奉主。我告诉你们，这是瞎眼，这是愚昧，这是黑暗！
　
　　如果天上的神呼召你作祂的祭司，来事奉祂，我们爬都要爬到祂面前，因为这是我们极大的荣耀，是神高举了我们。这不是说，世界上有人能够把什么给神。这乃是说，神肯悦纳，神肯接受，就是我们的荣耀。像我们这样的人，也可以事奉神，这是极大的荣耀。这实在是恩典！这实在是福音！福音不只是主耶稣救我，福音是说，像我们这样的人，从今天起也能够事奉神。这是福音，这是极大的福音。
　
　
　　所以，今天在教会里，不再有限制的祭司职分，只有普遍的祭司职分。以色列国有一次失败，今天教会不能再失败。以色列国已经有一次失败，就是神的子民与神的祭司分开；我们要求神怜悯说，今天在教会里，不能再将神的子民和神的祭司分开。今天在教会里，神的子民就是神的祭司。有一个子民，就得有一个祭司。在我们中间有多少位弟兄，就必须有多少位祭司，个个都得到神面前去献上属灵的祭，个个都得到神面前去献上赞美的祭，个个都得到神面前去办属灵的事。这不是一个挑选的职分，乃是个个都得到神面前去事奉神。一个教会如果不是个个都到神面前去的，就不是教会。　　今天如果弄到一个地步，祭司的职分不普遍，请你们记得，就没有教会。以色列国的人失败了，教会不应该再失败。二千年来祭司的职分，从来没有大过子民的地位。这二千年来在教会的历史中，许多时候你看见，子民的地位，又和祭司的职分分开。在神和祂子民的中间，又有一个居间的阶级出来。这一个就是尼哥拉党的行为和尼哥拉党的教训。
　
　　我盼望弟兄姊妹能够看清楚，再不能有一个居间阶级的存在。你不能在这里接受一个阶级，就是许可在神的儿女和神之间，有祭司作居间阶级。这一个绝不能接受。你必须看见说，什么叫作教会？教会，就是说，每一个神的儿女都是祭司。不是说，有一个人、有几个人，我们请他作委办，办理属灵的事；于是，神要借着他们对我们说话，我们要借着他们到神面前去办属灵的事。这种居间阶级，是教会所不能接受的。　　请你们记得，我们和公会的争执，不是形式的问题，乃是内容的问题。今天你看见，在公会里有一个居间的阶级，有一班的人是事奉神的，所有其他的人都是教友。一班人是专门事奉神的，其余的教友虽然是神的儿女，却要借着这一班人到神面前去。今天在许多基督教的组织里，根本许可这一个居间阶级的存在。但我们不能接受居间阶级。因为新约里所给教会的恩典，我们不可像以色列人那样把它丢掉。
　
　　因此，我们要取消居间的阶级。要取消居间的阶级，我们就得个个都作那一个阶级。个个都作那一个阶级，那一个阶级就自然取消了。怎样能把三个阶级变作两个，怎样能把三方面变作两方面？神、祭司、子民，这三个怎样能变作两个呢？没有别的，只要你跪下来说，“主，我愿意事奉你，我愿意作祭司。”所有神的子民都作神的祭司，三方面就变作两方面。　　居间的阶级，是从属世来的，是从肉体来的，是从拜偶像来的，是从爱世界来的。如果所有的弟兄们，从起头就能拒绝世界，就能拒绝拜偶像，就能把自己奉献给神说，从今天起，我活在世界上，就是为着事奉神；这样，居间的阶级，就自然取消了。如果弟兄们个个都看见说，我的职业没有别的，就是为着事奉神。大家的职业，没有别的，就是为着事奉神。所有的子民都事奉神的时候，居间的阶级就出去了，就了了！
　
　　所以我盼望你们能看见，一起头就不应该让一个居间的阶级存在。只有失败、跌倒，跟从自己的意思行事为人，才会有居间的阶级出来。那时自然而然，就有一班的人是事奉主的，一班的人是不事奉主的。不事奉主的人，就料理属世的事；事奉主的人，就料理属灵的事。不事奉主的人，至多向料理属灵的事的人捐几个钱而已。有的人或是作买卖去，或是教书去，或是作医生去，都是各管各的事，各走各的路，对于事奉神，好像根本与他们没有关系。有的人要作一个好基督徒，怎样作呢？一个礼拜划出一点时间来作作礼拜；如果有钱，就捐上一点钱。你看见这样的人，就将神的子民和祭司分开了！今天我们要看见，不作基督徒则已，要作基督徒，就得一切都拼上。要作基督徒，就得作祭司。
　
　
　　请你们记得，以色列国的危险，在这二千年之中，都是教会的危险。从主耶稣离开世界不久，一直到写启示录和启示录之后，所有神的儿女都是神的祭司。是儿女就是祭司，是子民就是祭司，一点难处都没有。从第一世纪到第三世纪都没有难处。虽然有零碎的难处，但是没有团体的难处。虽然零零碎碎的有人是儿女而不作祭司，但是以团体来说，是儿女就是祭司，没有多大难处。
　
　　一直到罗马帝国接受基督教之后，许多人就混了进来。相信了主有属世的好处，因为和皇帝是同道，和该撒是弟兄。本来的命令，是该撒的物要归给该撒，神的物要归给神；今天乃是说，该撒的物和神的物都归给神。这的的确确是基督教的大得胜，因为康士坦丁相信主了。结果，从那一个时候起，教会逐渐发生大改变。有许多人相信了主，不像从前那样了。从前有罗马十次的逼迫，基督徒殉道的有多少万。那个时候要假冒作基督徒不大容易。今天两样了。今天相信主是时髦的事，因为一信主就与皇帝同道，当今在朝的是我的弟兄了。这一个情形一改变，许多人都陆续进来了。在这里，你看见子民增加，而祭司并未增加。要混进来作基督徒，能；要混进来事奉神，绝对不能。
　
　　所以到第四世纪的时候，教会就有一个极大的改变。在那一个时候，因为许多人进入了教会，好像是不信的，又好像是半信的，也好像是信了，但是又把世界的权柄拿在手里。这样的人到教会里来，他们并没有意思事奉主。最多是得救，事奉主是不可能的。自然而然就有几个属灵的人起来，办教会的事。一般人就说，“你们去吧！你们去事奉主。我们乃是属世的人（seculars）。”这一个字，是从第四世纪才起首用的。我们作属世的事务，你们去作属灵的工作。结果就变作有许多人是事奉神的，有许多人是不事奉神的。　　在第一个世纪里，在使徒的时候，每一个信主的人，都是事奉主的。到了第四世纪的时候是说，我们是神的子民，我们到世界里去，我们作我们的事，我们仍然保守在社会上的地位。有的时候，我们拿一点钱出来，这就算作基督徒了。让这些属灵的人，去办属灵的事。从那一个时候起，教会也像以色列国一样，也拜了金牛犊，也有了一个居间的阶级。神的子民不都是祭司，有一班的人虽然作子民，却不作祭司。　　一直传到今天，罗马教的神甫还称作祭司。在中国是称作神甫，实在他们是称作祭司（priest）。有些国立教会，继续在罗马教之后，也称他们的牧师作祭司。管属世的事的人，是子民；管属灵的事的人，是祭司。这是又一次，在教会里把祭司和子民分开。
　
　　我愿意弟兄姊妹们看见一件事，就是在末世的时候，神要作恢复的事，也要走恢复的路。我相信在这末后的时候，神要把祂的众儿女都带到这一个地位上。在教会里，基本需要恢复的一段路，没有别的，就是神的儿女全体都能作祭司。你是子民，就是祭司。在今天有祭司，就是到有一天，到了国度的时候，还是有祭司。神还是要祭司，要祂的子民全体都作祭司。
　
　　所以，我盼望弟兄们看见，你们一来作基督徒，就是作祭司。要作基督徒就得这样。不要盼望有人替你作祭司，你自己要作祭司。在我们中间，没有居间的阶级，没有人替你作属灵的事，没有人替你作工；在我们中间，不要生出工人的阶级来。
　
　　神如果怜悯我们，自然而然所有的弟兄姊妹都在那里作工，所有的弟兄姊妹都在那里传福音，所有的弟兄姊妹都在那里事奉神。祭司的职分越普遍，就越看见有教会。祭司的职分一不普遍，我们就失败了，我们的路就走得不好。
　
　　像我们这样贫穷、软弱、瞎眼、残废的人，主如果肯接受我们作祭司，这是我们的荣耀。在旧约的时候，这些人是不能作祭司的。所有残废的人、瘸腿的人、有任何疾病的人，都不能作祭司。今天我们这些人是下贱的、污秽的、黑暗的、残废的；像我这样的人，神也能叫我作祭司！祂是主。我曾说一句话，我爬都要爬来，我跪都要跪来。我要用膝头走路，说，“主，我乐意事奉你，我甘心乐意作你的仆人。我能到你面前来，是你高抬了我。”我告诉你们说，作祭司，就是亲近。作祭司，就是说没有距离。作祭司，就是说能够直接进来。作祭司，就是说不必等别人。作祭司，就是说能摸着神。
　
　　如果有一天，在各地的教会里，全体的弟兄姊妹都起来事奉，在那里就的确有神的国，有祭司的国，因为全国都是祭司。我想这是最荣耀的事。盼望说，偶像从我们中间彻底的除去。在神面前，任何的代价都付上。利未人乃是付上了代价，忠心，不管自己的感情。这样的人，才能够得着祭司的职分。
　
　　弟兄姊妹如果要明白祭司的职分，总得明白旧约里神怎样看待祭司。神容让你来，神不叫你死。我告诉你，这就是极大的事。陈设饼，只有祭司能吃；祭坛，只有祭司能服事；圣所，只有祭司能进去。只有祭司能献祭，别的人一进去就是死。所以神的悦纳是祭司职分的根基。神今天肯悦纳我，难道我今天不进去么？当初有人进去会死，今天神说，“你可以来！”而我们不觉得要来么？这是希奇的事。
　
　　我们在神面前要看见：“我能蒙恩来事奉神，乃是神给我最大的恩典。”我想，认识神的人都要说，我能蒙恩来事奉，比我蒙恩得救更奇妙。桌子底下的狗，可以吃桌子底下的饼，但是不能事奉桌子上面的主人。蒙恩得救是简单的事，但蒙恩事奉不是每一个人都能的。今天在教会里，一个蒙恩得救的人，也可以来事奉；如果你不觉得这是多蒙恩典的话，我告诉你，这是最愚昧的事。
　
　　今天的基督教，乃是承认有居间阶级的存在。今天流行的基督教，还是把神的祭司和神的儿女分了阶级。盼望在我们中间没有任何的阶级。也许在教会里，会有一、两个人失败，但并不是有那一个原则。今天在流行的基督教里，那一个原则是被接受的。在原则上，今天基督教是落到像以色列人一样，子民和祭司是分开的。但愿我们不落在以色列人的制度里。
　The Bible speaks of the ministry of the priesthood. This ministry consists of a group of people wholly separated from the world to serve God. They have no other occupation or duty other than to serve God. Such people are called priests in the Bible.
　
Ⅰ
　
THE HISTORY OF THE PRIESTHOOD IN THE BIBLE
　Beginning from the book of Genesis, we find God calling men to be priests. Melchisedec was God’s first priest. In Abraham’s time, Melchisedec separated himself and gave himself solely to God’s service.
　
A
　
From Genesis to the Period after the Lord’s Ascension
　From Genesis to the forming of the nation of Israel and thereafter, the priesthood was always present. At the time the Lord Jesus was on earth and even after His departure from the earth, the priesthood did not cease. The priesthood has been on earth for a long time. The Bible shows us that even the Lord Jesus became a priest before God after His ascension to the heavens. He is there now fully consecrated for God’s service.
　
B
　
In the Dispensation of the Church
　The priesthood continues throughout the dispensation of the church; there is no interruption of any kind.
　
C
　
In the Millennial Kingdom
　At the beginning of the millennial kingdom, those who share in the first resurrection will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6). God’s children will continue to be God’s priests and Christ’s priests for a thousand years. They will be kings to the world and priests to God. This priesthood will remain unchanged; they will still serve God.
　
D
　
In the New Heavens and New Earth
　In the new heavens and new earth, the term priest will cease to exist. At that time, all of God’s children as His servants will do nothing except serve Him. In the New Jerusalem “His slaves will serve Him” (22:3). In other words, God’s children will continue to serve Him.
　Here we must point out a most wonderful thing. The priesthood commenced with Melchisedec, the one who was without father, without mother, without genealogy, who had neither beginning of days nor end of life (Heb. 7:3), and it extends to the end of the millennium, which means that it extends to eternity.
　
Ⅱ
　
THE KINGDOM OF PRIESTS BECOMING THE HOUSE OF PRIESTS
　According to the revelation of the Scripture, God’s purpose is not to have only one or two persons as His priests. His purpose is to have all His people as His priests.
　
A
　
God Choosing the Israelites to Be a Kingdom of Priests
　After the Israelites came out of Egypt, they came to Mount Sinai. God charged Moses to speak to the Israelites, saying, “Ye shall be unto me a kingdom of priests, and a holy nation” (Exo. 19:6). God told the Israelites that they would be a kingdom of priests. This expression is somewhat difficult to understand. Why did God say that they would be a kingdom of priests? He meant that He wanted the whole nation to be priests. No one in the nation would be an ordinary person; the whole kingdom would be priests. This was God’s purpose.
　When God chose Israel to be His people, He set this goal before them. This nation was to be different from all other nations on the earth. It was a kingdom of priests. All the people of this nation would be priests. This meant that every person in the nation would have one unique occupation, the occupation of serving God. God delights in separating men from the earth for His service. He delights in seeing men live solely for His affairs. God wants all of His children to be priests and to serve Him.
　God told the people of Israel when they reached Mount Sinai that He would make them a kingdom of priests. This is a wonderful calling. We call England “the kingdom of the navy,” the United States, “the kingdom of gold,” China, “the kingdom of manners and virtues,” and India “the kingdom of philosophers.” But here is a kingdom which is called “the kingdom of priests.” This is a wonderful thing. Everyone in this nation is a priest. Men, women, adults, and children are all priests. Everyone in this kingdom serves only God. Both adults and children have only one thing as their occupation—offering sacrifices and serving God. This is a wonderful picture.
　After God promised to establish Israel as a kingdom of priests, He told Moses to go up the mountain to receive the Ten Commandments which were written upon two tablets of stone. Moses remained on the mountain forty days while God wrote the Ten Commandments on the stone tablets. The first commandment says, “Thou shalt have no other gods before me.” The second says, “Thou shalt not make unto thee any graven image” (20:3-4). It seems that God was dictating the commandments one by one.
　
B
　
The Israelites Serving the Idols
　While Moses was up on the mountain, the people at the foot of the mountain wondered about his delay. They said to Aaron, “Up, make us gods, which shall go before us” (32:1). Aaron succumbed to their words, collected gold, and made a golden calf. The people then worshipped the golden calf and said, “These be thy gods, O Israel, which brought thee up out of the land of Egypt” (v. 4).
　They began to worship the idol. They sat down to eat and drink and rose up to play. They indulged in great celebration. At last they had found a visible golden god for themselves. The God that Moses taught was mysterious; one could not identify where He lived or where He could be located. Even Moses, the one who worshipped this God, was nowhere to be found. Now there was a visible golden calf which they could worship. God had appointed them to be priests, but even before they were able to be His priests, they became priests to the golden calf. God’s desire was for them to be a kingdom of priests. But even before they could do that, they had turned to idol worship and served the golden calf. They established other gods and other forms of worship apart from Jehovah their God.
　This is man’s concept of God. Man always tries to make his own god and worship according to his own ways. Man likes to worship a god created by his own hands. He does not accept God’s sovereignty in His creation. He does not like to acknowledge Him as the Creator.
　
C
　
God Assigning the Priesthood to the Tribe of Levi
　While Moses was on the mount, God told him to go down. Moses turned and went down with the two tablets of testimony, the Ten Commandments, in his hands. As he drew near to the camp and saw the condition of the people, his wrath waxed hot and he cast down the two tablets. Standing at the gate of the camp he said, “Who is on the Lord’s side? let him come unto me” (v. 26). All the sons of Levi gathered around him. He said to them, “Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor” (v. 27). Regardless of whom they saw, they had to kill them all. Because the people had worshipped the idol, the golden calf, those who were faithful had to draw their sword and slay them, no matter what kind of relationship they had with them.
　Many people think that this order was too cruel. Who can slay his own brother? Who has the heart to kill his own friends? Eleven of the twelve tribes did not move. They felt that the cost was too high. As a result, only the tribe of Levi drew their swords, went to and fro from gate to gate throughout the camp, and slew about three thousand men on that day. Those slain were the brothers, relatives, and friends of the Levites.
　Let us consider this a little. After the incident of the golden calf, God immediately told Moses that from that time on the nation of Israel could no longer be a kingdom of priests. Although nothing was said explicitly to that effect, God had reassigned the priesthood to the tribe of Levi alone. The priesthood was originally for the whole nation of Israel. Now, the priesthood was limited to the house of Aaron of the tribe of Levi.
　
D
　
God’s People and God’s Priests Becoming Two Separate Groups
　From that time on, there were always two groups of people in the nation of Israel. One group were God’s people and the other were God’s priests. God’s original intention was for all His people to be His priests. God had no intention of separating His people from His priests. He wanted the whole nation to be a kingdom of priests. God’s people and God’s priests should have been one. Whoever were God’s people should have been His priests. As long as a person was one of God’s people, he should have been God’s priest. To be His people meant to be His priests. All His people were to be His priests. However, many loved the world and succumbed to human affection and turned away from faithfulness to worship the idol. As a result, God’s people and His priests became two separate groups. Henceforth, if a man did not love the Lord more than his father, mother, wife, children, brother, sister, and all, he became unfit to be a disciple of the Lord. Many could not meet this requirement or pay this price. From that day forward, the nation of Israel was divided into two groups—God’s people and His priests.
　
E
　
The Priesthood Becoming the Privilege of a Household
　From that day forward, the kingdom of priests became a tribe of priests. The scope of the priesthood was reduced from a kingdom of priests to a household of priests. The priesthood became the matter of a household instead of a nation. God’s people and God’s priests were one and the same in the tribe of Levi; that is, His people were His priests. In regards to the other eleven tribes, God’s people were only God’s people; they could no longer be God’s priests. This was most serious. It is serious for a person to be a believer, one of God’s people, and yet not be a priest.
　
Ⅲ
　
THE CHARACTERISTIC OF THE PRIESTHOOD— BEING A MEDIATORIAL CLASS
　From Exodus until the time of the Lord Jesus on earth, no other tribe could function as priests except the tribe of Levi. They could not offer sacrifices to God. Their sacrifices had to be made through the priests. They could not even come to God to confess their sins; they had to confess them through the priests. They could not separate themselves from the world because they had no authority to touch the anointing oil. The priests alone could anoint and sanctify a person. All the spiritual services had to be carried out by the priests on their behalf.
　One special characteristic about the Israelites in the Old Testament was that God was far away from them. Not everyone could contact Him. In the Old Testament we find the evolution of the priesthood, which I call an intermediary class. Man could not go to God directly. God’s people had to go through the priests before they could draw near to God. They could not commune with God directly. God came to man through the priests, and man also went to God through the priests. Between God and man, there was a mediatorial class. Man could not come directly to God, and God could not come directly to man. Between God and man there was a mediatorial class.
　This class was not found in God’s original design. God’s original intention was to approach His people directly and for them to come to Him directly. But now there were three parties. The people had to come to God through the priests, and God had to approach His people through the priests. God and man could no longer commune with each other directly. All contact became indirect.
　
Ⅳ
　
THE CHANGE IN THE PRIESTHOOD
　For about fifteen hundred years, from the time of Moses to the time of Christ, God’s people were unable to come directly to God. Only one household was qualified to be the priests. A man had to belong to this household to come to God. If he drew near to God directly, he would die. During that period, the ministry of the priests became a very powerful ministry. Man could not come to God directly; he needed the intercession of the priests. How noble and great the priestly ministry was! There was no way for man to come to God without the priests. But with the coming of the New Testament age, we find salvation and redemption reaching all men. Now we hear the word: “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” (1 Pet. 2:5).
　
A
　
Every Redeemed One Being a Priest in the New Testament Dispensation
　In 1 Peter 2:4-7 Peter tells us that Christ is the foundation of the church. He was the stone rejected by the builders who has now become the head of the corner. We have become the living stones and are joined and built up to become a spiritual house. We also have become a holy priesthood to God. It is as if a voice from heaven burst forth announcing, “All who are saved are now God’s priests. All the living stones, those who are part of the spiritual house, are now priests of God.”
　
B
　
The Church Recovering the Universal Priesthood Again
　Right then a promise which had been set aside for fifteen hundred years was recovered by God. What the Israelites lost has been recovered by the church. The universal priesthood was lost to Israel. In the New Testament age, it is as if a voice from heaven bursts forth with the promise that the universal priesthood is with us once more. All the saved ones are called to be priests.
　
C
　
The Church Being a Kingdom of Priests
　The same word can be found in Revelation 1:6, which says, “And made us a kingdom, priests to His God and Father.” Originally, the whole nation of Israel were priests. Later, this changed. But what about today? Today the church is a kingdom of priests. What the Israelites lost in the presence of the golden calf, the church has fully regained through the Lord Jesus. Today the entire church has become priests. God’s ordained kingdom of priests has now been fully restored.
　
D
　
The Unique Occupation of a Christian— Serving God
　What God could not secure among the Israelites, He is now securing through the church. The church today is the kingdom of priests. The church is a priesthood. What does this mean? It means that everyone who has tasted God’s grace has only one occupation left, that of serving God. I have said this before to the young people: If a person is a doctor before he believes in the Lord, his occupation is medicine; if he is a nurse, his occupation is nursing; if he is a teacher, his occupation is teaching; if he is a farmer, his occupation is farming; if he is a businessman, his occupation is business. But the moment one becomes a Christian, his occupation completely changes. Every Christian has only one occupation—serving God. From the time we were saved, we became priests to God. Henceforth, we have to serve God in His presence. This is our lifelong spiritual goal.
　Every Christian has only one occupation, that of serving God. A Christian doctor can no longer expect to make a name for himself as a famous doctor; his practice as a doctor is only useful in sustaining his living. His real occupation is to be a priest to God. A professor or a teacher can no longer strive to be a famous or outstanding academician. Rather, he must now strive to be a proper priest before God. His teaching becomes merely his vocation; his main occupation is to serve God. Craftsmen, businessmen, farmers, and all the other professionals are no longer living for their own professions. There is now only one profession for everyone, that of serving God.
　
E
　
Only One Ambition—Pleasing the Lord
　Every brother and sister should set aside their old occupation on the day they are saved. I hope that you will give up all your ambitions and aspirations the day you begin your Christian life. You should no longer aspire to be someone special. You should no longer strive to be someone outstanding or distinguished in your field or line of occupation. You should learn from Paul, who had only one ambition—to be well pleasing to the Lord. You should not have any ambition other than this. All worldly occupations should be put aside. You should no longer have any aspiration to be great or outstanding. You should only aspire to serve the Lord in His presence.
　
Ⅴ
　
THE GLORY OF THE PRIESTHOOD
　During the early years of my Christian life, I always felt that it was a hard job to exhort young believers to serve God. It seemed that I had to try very hard to beckon, beg, and plead with others to serve God. But God’s view is totally different from ours. God took the priesthood away from the Israelites when they sinned. In God’s eyes service is a great privilege and a high honor. If a man fails or backslides, God takes away the priesthood from him. God has no intention to persuade or beg man to serve Him. He has no intention of seeking man’s approval. It is man’s glory, not God’s, for him to be called to be God’s priest.
　
A
　
God Honoring Us by Calling Us to the Priesthood
　Those who offered strange fire in the Old Testament were burned to death. Some died when they entered the holy place. Others died when they tried to offer sacrifices to God. God would not allow anyone except the priests to come to Him. In God’s eyes the priesthood is a trust He has placed upon man. He is bestowing glory and honor to man and uplifting man when He calls him to the priesthood. A person would die if he volunteered to take up the priesthood according to his own will. Uzzah, who stretched out his own hand to steady the ark when it tilted, was immediately smitten to death.
　
B
　
Foolish Men Considering Service to Be a Favor to God
　There are many people who think that they are granting God a favor by offering themselves to Him. Over the past decades, I have always felt uneasy when preachers pleaded with believers in revival meetings to give themselves to serve God. Many people give a little money to God and think that they are doing Him a special favor. Many people offer themselves to serve God and think that they are doing Him a favor. Some people think that they are bestowing honor upon God when they give up a little position in the world. Their hearts seem to be saying, “I give myself, someone as important as I, to serve God today!” Some give up their little positions and think that they are exalting the Lord. But this is blindness! This is nothing but folly and darkness!
　
C
　
Our Greatest Honor Being to Serve God
　If God in heaven has called us to be His priests, we should be on our knees before Him to receive His calling. This is our greatest honor. God has elevated us. We do not say that we can give anything to God. We say that our greatest honor lies in God’s acceptance of what we offer to Him. What a tremendous honor that persons such as ourselves can serve God. This is pure grace! This surely is the gospel! It is not only a gospel about Jesus’ salvation; it is a gospel that even persons such as ourselves can serve God. This is indeed the gospel, a great gospel.
　
Ⅵ
　
UPHOLDING THE PRIESTHOOD
　
A
　
There Being No Church without the Universal Priesthood
　In the church today the priesthood is no longer restricted to only a few people; it has become a universal priesthood. The nation of Israel failed; the church cannot fail again. The nation of Israel failed in that God’s people and God’s priests became separated. May the Lord have mercy on us. May there be no separation between God’s people and His priests in the church today. In the church God’s people are His priests. All the people of God are priests of God. There must be as many priests as there are brothers and sisters. Everyone must come to God to offer up spiritual sacrifices and sacrifices of praise. Everyone should take part in spiritual service. This is not a selective ministry. Everyone should come to God to serve Him. A church that comes short of universal and direct access to God is not a church.
　Please bear in mind that there is no church if the priesthood is not universal. The nation of Israel failed; the church should not fail again. During the past two thousand years, the scope of the priesthood has never been recovered to include all the people of God. The two thousand years of church history show us a frequent separation between the people and the ministry of the priests. An intermediary class has time and time again come between God and His people. This is the work and teaching of the Nicolaitans.
　
B
　
No Longer Tolerating the Intermediary Class
　We can no longer tolerate an intermediary class. We can no longer accept a hierarchy. We can no longer allow priests to stand between God and His children; we can no longer accept an intermediary class. We need to see what the church is. The church is the place where every child of God is a priest. We cannot have one person or a few persons monopolizing spiritual service. They cannot be the only ones through whom God speaks or the only ones through whom we approach God to settle spiritual matters. Such an intermediary class cannot exist in the church.
　Our controversy with denominations is not a matter of outward forms but a matter of inward content. Today there is a hierarchy in the denominations—one group of people is serving God, while the rest are merely pew members. One group of people is serving God as a profession, while the rest of the pew members, though equally born to be God’s children, need to approach Him through them. This hierarchical practice is tolerated by many organizations in Christianity today. But we cannot accept any intermediary class. We cannot set aside the grace given to the church in the New Testament. We cannot forsake it as the Israelites did.
　
C
　
The Intermediary Class Abolished When Everyone Serves
　We need to abolish the intermediary class. In order for us to abolish this class, we all have to become part of it. When all of us become a part of that class, the hierarchy is gone. How can we make the three groups two groups? How can we turn three-way traffic into two-way traffic? How can these three—God, the priesthood, and the people—become two? There is no other way except to kneel down before the Lord and say, “Lord, I am willing to serve You. I am willing to be a priest.” When all of God’s children become His priests, the three parties will be reduced to two.
　Hierarchy comes from the world, the flesh, idol worship, and the love of the world. If all the brothers deny the world and reject idolatry from the beginning, they will all offer themselves up to God. They will say, “From this day forward, I will live on earth for the sole purpose of serving God.” Then hierarchy will disappear spontaneously. If all the brothers realize that their sole occupation is to serve God and if all of them will serve God in coordination, the intermediary class will disappear!
　
D
　
One Needing to Be a Priest As Long As One Is a Christian
　I hope you will not allow any intermediary class to come in. Uphold this from the very beginning. Only among the fallen and backslidden ones and among those who walk according to their own way could there be the resurgence of an intermediary class. Among those defeated ones, it is natural for some to serve the Lord and some not to serve the Lord. Those who do not serve the Lord attend to their own affairs, while those who serve the Lord take care of spiritual affairs. Those who do not serve the Lord, at most, offer some money to support those who serve. They may be businessmen, teachers, or doctors, but they all attend to their own affairs and walk their own way. They do not seem to have anything to do with God’s service. In this kind of setting, what does a person need to do to qualify to be a good Christian? He only needs to set aside a little time every week to attend a worship service. If he has some money, he only needs to offer a small portion of it. But this clearly makes God’s people and His priests two classes of people! Today we should realize that either we are not Christians at all or we have to be those who consecrate everything to the Lord. As long as we are Christians, we have to be priests to God.
　
Ⅶ
　
THE RECOVERY OF THE PRIESTHOOD
　
A
　
There Being No Problem in the Early Churches
　The danger that haunted the nation of Israel is the same problem that has confronted the church over the past two thousand years. From the time of the Lord’s departure until the time of the writing of Revelation and a little beyond that point, all of God’s children were priests. Everyone who considered himself a child of God was a priest of God. There was no problem then. There was no problem from the first century up through the third century. Individually, there were isolated problems here and there, but as a whole there was no problem. Here and there some of God’s children refused to be priests, but as a whole we did not see any problem. As long as a person was a child of God, he was a priest of God.
　
B
　
The Church’s Nature Being Changed after the Roman Empire’s Acceptance of Christianity
　When the Roman Empire endorsed Christianity, many people began to creep in. There were material benefits in believing in the Lord; one became a fellow believer of the emperor and a brother of Caesar. Originally, the Lord’s charge was, “Render then the things that are Caesar’s to Caesar and the things that are God’s to God” (Matt. 22:21). Now both the things of Caesar and the things of God were rendered to God. This indeed was a big victory for Christianity. Constantine was converted to Christ. The result was a gradual but significant shift for the church. Believers were no longer the same as those who professed their faith at an earlier age. During the ten periods of persecution under the reign of Rome, tens of thousands of Christians suffered martyrdom. It was not easy to pretend to be a Christian. But then the situation totally changed. It became fashionable to be a believer and to share the same faith as the emperor and to call him one’s brother. When this shift occurred, many decided to join Christianity. As a result, the number of people increased, while the number of priests remained the same. It is easy to creep into the Christian fold, but it is absolutely impossible to creep into God’s service.
　
C
　
A Separation between the Spiritual Ones and the Worldly Ones
　The church witnessed a drastic change in the fourth century. During that period, many who joined the church were either unbelievers or half believers. They appeared to be believers, yet they held worldly power in their hands. They had no desire to serve the Lord in the church. At the most they were saved, but they could not serve the Lord. Spontaneously, some spiritual ones rose up to take care of the affairs of the church. The others then said, “You do it! Go and serve the Lord. We are the secular ones.” The word secular was introduced in the fourth century. Some would attend to earthly affairs, while others would attend to spiritual work. As a result many served God, but many more no longer served.
　At the time of the apostles in the first century, every believer served the Lord. From the fourth century on, men began to say, “We are merely God’s people. We attend to our own affairs in the world and keep our positions in society. Once in a while, we give a little money. This should qualify us as Christians. Let the spiritual ones take care of the spiritual things for us.” From that time forward, the church followed the footsteps of the nation of Israel; it worshipped “the golden calf” and created an intermediary class. No longer were all of God’s people priests. Some became merely His people but not His priests.
　Today, clergymen in the Roman Catholic Church are called priests. In China they are known as fathers. These so-called fathers are actually called priests. Some state churches follow the example of the Roman Catholic Church and give their pastors the title of priests. Those who tend to earthly affairs are called God’s people, while those who manage spiritual things are called priests. The church has been divided into priests and people.
　
D
　
The Lord Taking the Way of Recovery
　There is something I would like all of us to see: In this end time, God is doing a work of recovery; He is taking the way of recovery. I believe God is leading all of His children up to this position in this last age. Here is one segment of the pathway of the church that is waiting for a fundamental recovery—the universal priesthood of God’s children. As long as a person is one of God’s people, he should be a priest. There are priests today. In the kingdom to come, there also will be priests. God wants to secure His priests. He wants all of His people to be His priests.
　
Ⅷ
　
THE SERVICE OF THE PRIESTS
　As soon as you become a Christian, you become a priest. If you want to be a Christian, you have to be a priest. Do not expect anyone to be a priest for you. You have to be a priest yourself. There is no intermediary class among us. No one will attend to spiritual affairs for us. No one will work for us. Among us we must not have another class of people called workers.
　
A
　
The Need for the Whole Church to Serve
　If God is merciful to us, all the brothers and sisters will spontaneously be working, preaching the gospel, and serving the Lord together. The more universal the priesthood is, the more visible the church will be. Once the priesthood becomes non-universal, we have failed and our pathway has been corrupted.
　
B
　
God Honoring Us by Allowing Us to Serve Him
　We are poor, weak, blind, and crippled. For the Lord to accept persons such as ourselves to be priests is an honor to us. In the Old Testament, such people could not be priests. All who were disabled, lame, or blemished could not be priests. However, today the base, the unclean, the blind, and the disabled have all been called by God to be priests! He is the Lord. I have said this before: We should gladly give ourselves to His service even if it means crawling to His feet to beg for service. We should be happy to kneel down to beg for this honor. I am happy to crawl on my knees and plead with the Lord, “Lord, I want to serve You. I gladly offer myself to Your service. You honor me by allowing me to come to You.” To be a priest is to draw near to God. To be a priest is to have no distance between us and God; it is to be able to enter in directly and to wait for no one. To be a priest means that we can touch God ourselves.
　
C
　
God’s Kingdom Realized When Everyone Serves
　If one day all the brothers and sisters in all the churches rise up to serve, the kingdom of God will come among us. It will be a kingdom of priests; all the people will be priests. This is glorious. I look forward to the day when all idols are removed from among us. Before the Lord, we should pay whatever price it takes to achieve this. The Levites paid the price; they were faithful in setting aside their personal affection. Only such people can have a share in the priesthood.
　
D
　
The Basis of the Priesthood— God’s Acceptance
　In order to fully understand the priesthood, we need to understand the way God dealt with the priests in the Old Testament. It is a great matter for God to allow a person to draw near to Him without being smitten. Only the priests could eat the showbread, serve at the altar, and enter the holy place. Only they could offer the sacrifices. Others died when they entered the holy place. God’s acceptance is the basis of the priesthood. Since God has accepted us, should we not enter in today? Formerly, anyone would die if he dared to enter in. But today God says, “You can come!” How strange it is if we still feel reluctant to come.
　
E
　
God’s Mercy Enabling Us to Serve in Grace
　We need the Lord to open our eyes. It is grace in its highest form for a person to be given the privilege to serve Him. Those who really know God will say, “The grace that allows me to serve God is greater than the grace which brought me to salvation.” The dog under the table can eat the crumbs underneath the table, but it cannot serve at the table. To be saved by grace is relatively simple, but not everyone can serve by grace. Today in the church, everyone who is saved by grace can also serve. It is foolish not to consider this to be a great grace.
　
F
　
Rejecting the Principle of Having an Intermediary Class
　Today’s Christianity acknowledges the presence of an intermediary class. Christianity as we see it today even divides God’s priests and God’s people into two classes. We look forward to the day when there is no more hierarchy among us. There may be one or two persons in the church who have failed. But the principle does not change. Today it is fashionable in Christianity to compromise principles. In principle, today’s Christianity has fallen and has taken the way of the Israelites—the people and the priests have become two. May we not fall into such a system!
 
　　在圣经里，有一个职分，称作祭司的职分。这一个职分没有别的，就是有一班人，从世界里完全分别出来，专门以事奉神为事。这一班人除了事奉神之外，再没有其他的职业，再没有其他的本分。这样的人，在圣经里称作祭司。
 
　The Bible speaks of the ministry of the priesthood. This ministry consists of a group of people wholly separated from the world to serve God. They have no other occupation or duty other than to serve God. Such people are called priests in the Bible.
　　从创世记起，神已经有祂的祭司。麦基洗德，是神的第一个祭司。麦基洗德，在亚伯拉罕的时候，就已经把自己完全分别出来，专门为着事奉神。
 
　Beginning from the book of Genesis, we find God calling men to be priests. Melchisedec was God’s first priest. In Abraham’s time, Melchisedec separated himself and gave himself solely to God’s service.
　　从创世记起，一直到以色列人立国之后，都有祭司。从主耶稣来到地上，一直到主耶稣离开世界之后，还是有祭司。祭司继续在地上，有这样长久的时间。圣经还给我们看见说，主耶稣升天之后，乃是在神面前作祭司。换一句话说，主耶稣乃是在那里完全事奉神。
 
　From Genesis to the forming of the nation of Israel and thereafter, the priesthood was always present. At the time the Lord Jesus was on earth and even after His departure from the earth, the priesthood did not cease. The priesthood has been on earth for a long time. The Bible shows us that even the Lord Jesus became a priest before God after His ascension to the heavens. He is there now fully consecrated for God’s service.
　　在教会的时代里，我们看见，祭司的职分仍是一直的继续，并没有停止。
 
　The priesthood continues throughout the dispensation of the church; there is no interruption of any kind.
　　到千年国起头的时候，第一次复活的人，他们是作神和基督的祭司，并且要和基督一同作王一千年（启二十6）。换一句话说，在一千年之中，神的儿女还是在那里继续作神的祭司，也继续作基督的祭司。对于世界方面乃是作王，对于神的方面是作祭司。这一个祭司的职分没有改变，他们乃是为着事奉神。
 
　At the beginning of the millennial kingdom, those who share in the first resurrection will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6). God’s children will continue to be God’s priests and Christ’s priests for a thousand years. They will be kings to the world and priests to God. This priesthood will remain unchanged; they will still serve God.
　　乃是到了新天新地的时候，祭司的字眼才不存在。到那一个时候，所有神的儿女，所有神的仆人，他们所作的没有别的，就是事奉祂。在新耶路撒冷城里，祂的仆人们都要事奉祂。换一句话说，神的儿女还是在那里事奉神。

　　所以，在这里你们看见，有一件事是相当奇妙的。就是说，祭司的职分是从无族谱、无始终、无历史的麦基洗德起头，一直到千禧年。而在意义上，是一直到永世。
 
　In the new heavens and new earth, the term priest will cease to exist. At that time, all of God’s children as His servants will do nothing except serve Him. In the New Jerusalem “His slaves will serve Him” (22:3). In other words, God’s children will continue to serve Him.

　Here we must point out a most wonderful thing. The priesthood commenced with Melchisedec, the one who was without father, without mother, without genealogy, who had neither beginning of days nor end of life (Heb. 7:3), and it extends to the end of the millennium, which means that it extends to eternity.
　　按我们从圣经里所看见的，神的目的，不是只要一个人作祭司；神的目的，是要祂所有的子民都作祭司。
 
　According to the revelation of the Scripture, God’s purpose is not to have only one or two persons as His priests. His purpose is to have all His people as His priests.
　　当以色列人出了埃及，来到了西乃山，神要摩西对以色列人说，“你们要归我作祭司的国度，为圣洁的国民；这些话你要告诉以色列人。”（出十九6）神告诉以色列人说，你们乃是祭司的国度。这一句话，好像有一点不大容易明白。神为什么说，你们是祭司的国度？没有别的缘故，意思就是说，全国都是祭司。意思就是说，在这一个国家里，没有普通的人，全国都是祭司。我告诉你们说，这是神的目的。

　　神拣选以色列人作祂子民的时候，神只有一个目的摆在以色列人面前：这一个国与全世界的国不一样，这一个国乃是祭司的国。就是说，在这一个国里的人，都是祭司。意思说，每一个人，都有一个职业，就是为着事奉神。神喜欢在地上挑选人事奉祂，神喜欢在地上有人专门为着祂的事活着。神要祂所有的儿女都作祭司，都事奉神。

　　以色列人到了西乃山，神通知他们说，我要设立你们作一个祭司的国度。我告诉你们，这是非常好看的事。我们称英国为海军国，称美国为金圆国，称中国为礼义的国，称印度为哲学的国。但在这里有一个国，称为祭司的国，这是非常好看的。在这一个国里，没有一个人不是祭司，男人是祭司，女人是祭司，大人是祭司，小孩是祭司。这一国的人，除了事奉神之外，不作别的事。这一国的人，除了献祭，除了以事奉神为职业之外，大人、小孩都没有别的事，这是希奇的事。

　　在神告诉他们说，我要设立你们作祭司的国度之后，到了下一章，神就对摩西说，你到山上来，我要将十条诫命写在两块石版上面，给以色列人。摩西到山上去有四十天之久。神在石头上亲手写十条诫命，就是第一条不可敬拜别的神，第二条不可造偶像，…好像神把诫命一条一条的在那里写。
 
　After the Israelites came out of Egypt, they came to Mount Sinai. God charged Moses to speak to the Israelites, saying, “Ye shall be unto me a kingdom of priests, and a holy nation” (Exo. 19:6). God told the Israelites that they would be a kingdom of priests. This expression is somewhat difficult to understand. Why did God say that they would be a kingdom of priests? He meant that He wanted the whole nation to be priests. No one in the nation would be an ordinary person; the whole kingdom would be priests. This was God’s purpose.

　When God chose Israel to be His people, He set this goal before them. This nation was to be different from all other nations on the earth. It was a kingdom of priests. All the people of this nation would be priests. This meant that every person in the nation would have one unique occupation, the occupation of serving God. God delights in separating men from the earth for His service. He delights in seeing men live solely for His affairs. God wants all of His children to be priests and to serve Him.

　God told the people of Israel when they reached Mount Sinai that He would make them a kingdom of priests. This is a wonderful calling. We call England “the kingdom of the navy,” the United States, “the kingdom of gold,” China, “the kingdom of manners and virtues,” and India “the kingdom of philosophers.” But here is a kingdom which is called “the kingdom of priests.” This is a wonderful thing. Everyone in this nation is a priest. Men, women, adults, and children are all priests. Everyone in this kingdom serves only God. Both adults and children have only one thing as their occupation—offering sacrifices and serving God. This is a wonderful picture.

　After God promised to establish Israel as a kingdom of priests, He told Moses to go up the mountain to receive the Ten Commandments which were written upon two tablets of stone. Moses remained on the mountain forty days while God wrote the Ten Commandments on the stone tablets. The first commandment says, “Thou shalt have no other gods before me.” The second says, “Thou shalt not make unto thee any graven image” (20:3-4). It seems that God was dictating the commandments one by one.
　　摩西在山上的时候，在山底下的百姓，见摩西迟延不下山，不知道他遭了什么事，就对亚伦说，“起来，为我们作神像，可以在我们前面引路。”（出三二1）亚伦听他们的话语，就收集许多的金子，造了一只金牛犊。百姓就拜金牛犊，说，以色列啊，这是领你出埃及地的神。

　　他们就起首拜偶像，他们坐下吃喝，起来玩耍。他们在那里大大的快乐。因为，今天他们能够有一个看得见的金子打成的神，摆在他们面前。摩西所带领他们认识的神，有一点不便当，因为不知道祂住在那里，要找祂不容易。今天连敬拜祂的摩西也找不到了。现在很好，有一个看得见的金牛犊可以敬拜了。换一句话说，神设立他们作祭司，而他们在没有作神的祭司以先，他们已经作了金牛犊的祭司。神要他们作祭司的国度，而他们在没有作神祭司的国度以先，就起首事奉偶像，事奉金牛犊。他们在神之外另外有神，在神之外另外有敬拜。

　　人对于神的观念，都是这样。人总是要想办法自己造一个神，自己在那里敬拜。人喜欢敬拜自己手里所造的神，人不接受神造物的权柄，人不接受神造物的地位。
 
　While Moses was up on the mountain, the people at the foot of the mountain wondered about his delay. They said to Aaron, “Up, make us gods, which shall go before us” (32:1). Aaron succumbed to their words, collected gold, and made a golden calf. The people then worshipped the golden calf and said, “These be thy gods, O Israel, which brought thee up out of the land of Egypt” (v. 4).

　They began to worship the idol. They sat down to eat and drink and rose up to play. They indulged in great celebration. At last they had found a visible golden god for themselves. The God that Moses taught was mysterious; one could not identify where He lived or where He could be located. Even Moses, the one who worshipped this God, was nowhere to be found. Now there was a visible golden calf which they could worship. God had appointed them to be priests, but even before they were able to be His priests, they became priests to the golden calf. God’s desire was for them to be a kingdom of priests. But even before they could do that, they had turned to idol worship and served the golden calf. They established other gods and other forms of worship apart from Jehovah their God.

　This is man’s concept of God. Man always tries to make his own god and worship according to his own ways. Man likes to worship a god created by his own hands. He does not accept God’s sovereignty in His creation. He does not like to acknowledge Him as the Creator.
　　摩西还在山上的时候，神对他说，你下去吧。摩西转身下山，手里拿着两块法版，就是十条诫命。摩西下山挨近营前，一看见他们的情形，就动烈怒，把两块版摔碎了。摩西站在营门中说，凡属耶和华的，都要到我这里来。于是利未的子孙，都到他那里聚集。他对他们说，你们各人把刀跨在腰间，在营中往来，从这门到那门，各人杀他的弟兄与同伴，并邻舍。不管是谁，只要是你所遇见的人，都要杀。因为他们拜偶像，因为他们拜金牛犊。不管他们对你个人的关系是如何，总要拔出刀来就杀。

　　许多人觉得这一件事太严重。谁能够忍心下手杀自己的弟兄？谁能够忍心下手杀自己的朋友？十二个支派里十一个支派都不动。他们觉得说，这一个代价太重。结果呢？只有利未支派，他们拔出刀来，从营这一边，一直杀到那一边，再从营那一边，一直杀到这一边。那一天被杀的约有三千。这些人都是利未人的弟兄，利未人的亲戚，利未人的朋友。

　　在这里，请你们特别注意：在这一个金牛犊的事发生了之后，神就立刻对摩西说，从今以后，以色列国不能再作祭司的国度。话虽然没有这样说，但是，从此，神是把祭司的职分赐给利未的支派。本来祭司的职分是赐给以色列国的，今天祭司的职分，只给利未支派的亚伦家。
 
　While Moses was on the mount, God told him to go down. Moses turned and went down with the two tablets of testimony, the Ten Commandments, in his hands. As he drew near to the camp and saw the condition of the people, his wrath waxed hot and he cast down the two tablets. Standing at the gate of the camp he said, “Who is on the Lord’s side? let him come unto me” (v. 26). All the sons of Levi gathered around him. He said to them, “Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor” (v. 27). Regardless of whom they saw, they had to kill them all. Because the people had worshipped the idol, the golden calf, those who were faithful had to draw their sword and slay them, no matter what kind of relationship they had with them.

　Many people think that this order was too cruel. Who can slay his own brother? Who has the heart to kill his own friends? Eleven of the twelve tribes did not move. They felt that the cost was too high. As a result, only the tribe of Levi drew their swords, went to and fro from gate to gate throughout the camp, and slew about three thousand men on that day. Those slain were the brothers, relatives, and friends of the Levites.

　Let us consider this a little. After the incident of the golden calf, God immediately told Moses that from that time on the nation of Israel could no longer be a kingdom of priests. Although nothing was said explicitly to that effect, God had reassigned the priesthood to the tribe of Levi alone. The priesthood was originally for the whole nation of Israel. Now, the priesthood was limited to the house of Aaron of the tribe of Levi.
　　从此以后，以色列国里就有两种不同的人。一种的人是神的子民，一种的人是神的祭司。神的目的，本来是要每一个神的子民都作祭司。神没有意思把神的子民和神的祭司分开，神是要全国都是祭司，神的子民和神的祭司是一个。谁是神的子民，谁就是神的祭司。你只要是神的子民，你就是神的祭司。作子民就是作祭司。没有一个人作了子民，不作祭司。可是因为许多人贪恋世界，顾念人情，放弃忠心，事奉偶像，结果神的子民和神的祭司就分开了。人如果不是爱主胜过爱父母、妻子、儿女、弟兄、姊妹和一切的，就不配作主的门徒。许多人不能答应这个条件，不能付上代价。所以从那一天起，在以色列国里，神的子民和神的祭司分开了。
 
　From that time on, there were always two groups of people in the nation of Israel. One group were God’s people and the other were God’s priests. God’s original intention was for all His people to be His priests. God had no intention of separating His people from His priests. He wanted the whole nation to be a kingdom of priests. God’s people and God’s priests should have been one. Whoever were God’s people should have been His priests. As long as a person was one of God’s people, he should have been God’s priest. To be His people meant to be His priests. All His people were to be His priests. However, many loved the world and succumbed to human affection and turned away from faithfulness to worship the idol. As a result, God’s people and His priests became two separate groups. Henceforth, if a man did not love the Lord more than his father, mother, wife, children, brother, sister, and all, he became unfit to be a disciple of the Lord. Many could not meet this requirement or pay this price. From that day forward, the nation of Israel was divided into two groups—God’s people and His priests.
　　本来是祭司的国，从那天起变作祭司的支派。本来是祭司的国，从那天起变作祭司的家。祭司变作是一家的事，而不是一国的事。在利未支派里面，神的子民和神的祭司是合一的，神的子民就是神的祭司。但是在另外的十一个支派里面，神的子民是神的子民，他们不能作祭司。这一个是非常严重的事。一个人相信了主，一个人作了神的子民，而这一个人不作祭司，乃是一件非常严重的事。
 
　From that day forward, the kingdom of priests became a tribe of priests. The scope of the priesthood was reduced from a kingdom of priests to a household of priests. The priesthood became the matter of a household instead of a nation. God’s people and God’s priests were one and the same in the tribe of Levi; that is, His people were His priests. In regards to the other eleven tribes, God’s people were only God’s people; they could no longer be God’s priests. This was most serious. It is serious for a person to be a believer, one of God’s people, and yet not be a priest.
　　从出埃及起，一直到主耶稣来到地上的时候为止，除了利未支派以外，没有一个支派的人能够作祭司的事，连他们要献祭给神都不能，还得请祭司替他们献。连他们到神面前去认罪都不能，还要请祭司替他们认。连他们要从世界里分别出来都不能，他们没有权柄可以用一个手指头摸着膏油，只有祭司才能用膏油替他们抹，使他们分别为圣。一切属灵的事，他们都不能办，都得请祭司替他们办。

　　所以在旧约里，以色列人有一个特点：神是远离的，神不是每一个人所能接触的。在旧约里，你看见一个祭司制度成功了；我给它起一名字，叫作居间的制度。人不是直接到神面前去，神的子民要到神的面前去，需要经过祭司。神的子民不能直接和神来往。神是借着祭司到人这一边来，人也得借着祭司进到神面前去。神和人中间，要经过一个居间的阶级。人不能直接到神面前去，神也不直接到人面前来，神和人中间有了一个居间的阶级。

　　神本来的目的，没有这一个需要。神本来的目的，是要直接到祂子民的中间来，他们也是直接的到祂面前去。今天却变作三种的人──子民经过祭司到神面前去，神经过祭司到子民中间来，神和人不能直接的来往，都变作是间接的。
 
　From Exodus until the time of the Lord Jesus on earth, no other tribe could function as priests except the tribe of Levi. They could not offer sacrifices to God. Their sacrifices had to be made through the priests. They could not even come to God to confess their sins; they had to confess them through the priests. They could not separate themselves from the world because they had no authority to touch the anointing oil. The priests alone could anoint and sanctify a person. All the spiritual services had to be carried out by the priests on their behalf.

　One special characteristic about the Israelites in the Old Testament was that God was far away from them. Not everyone could contact Him. In the Old Testament we find the evolution of the priesthood, which I call an intermediary class. Man could not go to God directly. God’s people had to go through the priests before they could draw near to God. They could not commune with God directly. God came to man through the priests, and man also went to God through the priests. Between God and man, there was a mediatorial class. Man could not come directly to God, and God could not come directly to man. Between God and man there was a mediatorial class.

　This class was not found in God’s original design. God’s original intention was to approach His people directly and for them to come to Him directly. But now there were three parties. The people had to come to God through the priests, and God had to approach His people through the priests. God and man could no longer commune with each other directly. All contact became indirect.
　　从摩西的时候起，一直到主耶稣来的时候，差不多一千五百年之久，神的子民不能直接到神面前去，只有一家的人作祭司，人总得经过他们才能到神面前去。人如果直接到神面前去，马上就死。在那一个时期里，祭司的职分是非常大的职分。人不能直接到神面前去，需要经过祭司才能。这一个祭司的职分，是何等高贵的职分！是何等大的职分！没有祭司，人不能到神面前去。等到新约来了，人也能得救了，人也能蒙救赎了。忽然间我们听见有话说，“你们来到主面前，也就像活石，被建造成为灵宫（或者说殿，因为在原文是同样的字），作圣洁的祭司，借着耶稣基督奉献神所悦纳的灵祭。”（彼前二5）
 
　For about fifteen hundred years, from the time of Moses to the time of Christ, God’s people were unable to come directly to God. Only one household was qualified to be the priests. A man had to belong to this household to come to God. If he drew near to God directly, he would die. During that period, the ministry of the priests became a very powerful ministry. Man could not come to God directly; he needed the intercession of the priests. How noble and great the priestly ministry was! There was no way for man to come to God without the priests. But with the coming of the New Testament age, we find salvation and redemption reaching all men. Now we hear the word: “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” (1 Pet. 2:5).
　　彼得告诉我们说，整个教会的根基，是基督。祂乃是匠人所丢弃的石头，变作房角的头块石头。你们也都是活石，被联络建造起来，成为属灵的宫。而你们呢？你们是神圣洁的祭司。这里忽然从天上来了一个声音，告诉我们说，所有蒙恩得救的人，都是神的祭司。凡是活石，凡是与属灵的殿有关系的人，每一个人都是神的祭司。
 
　In 1 Peter 2:4-7 Peter tells us that Christ is the foundation of the church. He was the stone rejected by the builders who has now become the head of the corner. We have become the living stones and are joined and built up to become a spiritual house. We also have become a holy priesthood to God. It is as if a voice from heaven burst forth announcing, “All who are saved are now God’s priests. All the living stones, those who are part of the spiritual house, are now priests of God.”
　　你在这里忽然看见说，神有一个应许，是一千五百年来放在一边的应许，今天又把它拿起来了。以色列人所失去的，就是教会所得着的。普遍的祭司职分，是从以色列中丢掉的。今天到了新约的时候，忽然从天上有一个声音，告诉我们说，又有普遍的祭司职分，就是所有蒙恩得救的人，都叫他们作祭司。
 
　Right then a promise which had been set aside for fifteen hundred years was recovered by God. What the Israelites lost has been recovered by the church. The universal priesthood was lost to Israel. In the New Testament age, it is as if a voice from heaven bursts forth with the promise that the universal priesthood is with us once more. All the saved ones are called to be priests.
　　到启示录一章，也有同样的话。六节：“又使我们成为一个国，作祂父神的祭司。”（原文是成为“一个国”──Kingdom，不是“国民”）本来整个以色列国都是祭司，后来没有了。今天呢？教会是一个祭司的国。以色列人在金牛犊面前所失去的，教会从主耶稣又完全的得着。今天教会全体都是祭司。神所定规的祭司的国，完全恢复了。
 
　The same word can be found in Revelation 1:6, which says, “And made us a kingdom, priests to His God and Father.” Originally, the whole nation of Israel were priests. Later, this changed. But what about today? Today the church is a kingdom of priests. What the Israelites lost in the presence of the golden calf, the church has fully regained through the Lord Jesus. Today the entire church has become priests. God’s ordained kingdom of priests has now been fully restored.
　　神在以色列人中所得不着的，神在教会里要得着。今天教会乃是祭司的国，教会全体都是祭司。这是什么意思呢？这乃是说，全体蒙神恩典的人，只有一个职业，就是为着事奉神。我曾对年轻的弟兄说过这话：一个人没有信主的时候，作医生的人，医生是他的职业；作护士的人，护士是他的职业；作教员的人，教书是他的职业；种地的人，种地是他的职业；作买卖的人，买卖是他的职业。请你们记得，你作了基督徒，你的职业就完全改过。所有的基督徒只有一种职业，就是为着事奉神。从今以后，我变作神的祭司。从今以后，我是在神面前事奉祂，我的一生都是为着属灵的目的。

　　所以每一个作基督徒的人，只有一个职业，就是事奉神。本来作医生的，从今以后，不能盼望作有名的医生；作医生不过是为着维持肉体的生活，但是实在的职业还是在神面前作祭司。一个作教授或是作教员的人，不能盼望作有名的、特殊的教授或教员，乃是要追求，好好作神的祭司。我教书不过是副业，我主要的职业乃是要事奉神。所有作工的人，作买卖的人，种地的人，作任何事情的人，都不是为着这些事，实在只有一个职业，就是事奉神。
 
　What God could not secure among the Israelites, He is now securing through the church. The church today is the kingdom of priests. The church is a priesthood. What does this mean? It means that everyone who has tasted God’s grace has only one occupation left, that of serving God. I have said this before to the young people: If a person is a doctor before he believes in the Lord, his occupation is medicine; if he is a nurse, his occupation is nursing; if he is a teacher, his occupation is teaching; if he is a farmer, his occupation is farming; if he is a businessman, his occupation is business. But the moment one becomes a Christian, his occupation completely changes. Every Christian has only one occupation—serving God. From the time we were saved, we became priests to God. Henceforth, we have to serve God in His presence. This is our lifelong spiritual goal.

　Every Christian has only one occupation, that of serving God. A Christian doctor can no longer expect to make a name for himself as a famous doctor; his practice as a doctor is only useful in sustaining his living. His real occupation is to be a priest to God. A professor or a teacher can no longer strive to be a famous or outstanding academician. Rather, he must now strive to be a proper priest before God. His teaching becomes merely his vocation; his main occupation is to serve God. Craftsmen, businessmen, farmers, and all the other professionals are no longer living for their own professions. There is now only one profession for everyone, that of serving God.
　　所有的弟兄姊妹，都得在蒙恩得救的当天，把原有的职业打破了。从你作基督徒起，盼望你在里面没有雄心，没有大志。你不能说，我盼望从这里作一个特殊的人。我盼望在那一条线，那一个范围里作一个特殊的人。你作基督徒之后，要像保罗一样，只有一个雄心，就是要讨主的喜悦。除了这个，没有别的。世界上的职业，就是这样打碎了。我没有意思作出人头地的人，我只预备在主面前作一个事奉主的人。
 
　Every brother and sister should set aside their old occupation on the day they are saved. I hope that you will give up all your ambitions and aspirations the day you begin your Christian life. You should no longer aspire to be someone special. You should no longer strive to be someone outstanding or distinguished in your field or line of occupation. You should learn from Paul, who had only one ambition—to be well pleasing to the Lord. You should not have any ambition other than this. All worldly occupations should be put aside. You should no longer have any aspiration to be great or outstanding. You should only aspire to serve the Lord in His presence.
　　当我信主不久的时候，一直觉得说，我如果要劝一个初信的人，好像要花相当的力气，好像我要请他们，我要求他们，我要劝他们，在这里好好的事奉神。我告诉你们，神的眼光和我们的眼光，完全不一样。当以色列人犯罪的时候，神把祭司的职分从他们身上拿走。从神的眼光看，事奉祂是最大的利益，也是最高的荣耀。人如果失败，人如果跌倒，神就将祭司的职分从他们身上拿走。神没有意思要劝人，要求人，要讨人的喜欢。人能够作祂的祭司，是人的荣耀，不是祂的荣耀。
 
　During the early years of my Christian life, I always felt that it was a hard job to exhort young believers to serve God. It seemed that I had to try very hard to beckon, beg, and plead with others to serve God. But God’s view is totally different from ours. God took the priesthood away from the Israelites when they sinned. In God’s eyes service is a great privilege and a high honor. If a man fails or backslides, God takes away the priesthood from him. God has no intention to persuade or beg man to serve Him. He has no intention of seeking man’s approval. It is man’s glory, not God’s, for him to be called to be God’s priest.
　　所以请你们记得：有人在那里献上凡火的时候，就死了。有人在那里走到圣所去的时候，就死了。有人在那里献祭的时候，就死了。换一句话说，除了祭司之外，神不让另外的人到祂那里去。从神的眼光来看，作祭司是祂信托人，作祭司是祂加荣耀给人，作祭司是祂高抬人、高举人。如果有人在那里凭着自己的意思，以为说，我也要试试看，结果一碰就死了。当约柜倒的时候，人的手去扶持，马上就被击杀。
 
　Those who offered strange fire in the Old Testament were burned to death. Some died when they entered the holy place. Others died when they tried to offer sacrifices to God. God would not allow anyone except the priests to come to Him. In God’s eyes the priesthood is a trust He has placed upon man. He is bestowing glory and honor to man and uplifting man when He calls him to the priesthood. A person would die if he volunteered to take up the priesthood according to his own will. Uzzah, who stretched out his own hand to steady the ark when it tilted, was immediately smitten to death.
　　有许多人以为说，我如果奉献自己来为着神，好像高抬了神似的。这十几年来，我看见了许多复兴会，我难受，好像是求人来事奉神似的。有许多的人拿出一点钱来，他们好像是优待了神似的。有许人奉献自己出来作工，也好像是优待了神似的。有的人把世界上一点地位丢掉，好像是高抬了神。好像说，像我这样的人，今天也来事奉神。有的人放弃了一个小小的管职，好像是高抬了主。好像说，像我这样的人也事奉主。我告诉你们，这是瞎眼，这是愚昧，这是黑暗！
 
　There are many people who think that they are granting God a favor by offering themselves to Him. Over the past decades, I have always felt uneasy when preachers pleaded with believers in revival meetings to give themselves to serve God. Many people give a little money to God and think that they are doing Him a special favor. Many people offer themselves to serve God and think that they are doing Him a favor. Some people think that they are bestowing honor upon God when they give up a little position in the world. Their hearts seem to be saying, “I give myself, someone as important as I, to serve God today!” Some give up their little positions and think that they are exalting the Lord. But this is blindness! This is nothing but folly and darkness!
　　如果天上的神呼召你作祂的祭司，来事奉祂，我们爬都要爬到祂面前，因为这是我们极大的荣耀，是神高举了我们。这不是说，世界上有人能够把什么给神。这乃是说，神肯悦纳，神肯接受，就是我们的荣耀。像我们这样的人，也可以事奉神，这是极大的荣耀。这实在是恩典！这实在是福音！福音不只是主耶稣救我，福音是说，像我们这样的人，从今天起也能够事奉神。这是福音，这是极大的福音。
 
　If God in heaven has called us to be His priests, we should be on our knees before Him to receive His calling. This is our greatest honor. God has elevated us. We do not say that we can give anything to God. We say that our greatest honor lies in God’s acceptance of what we offer to Him. What a tremendous honor that persons such as ourselves can serve God. This is pure grace! This surely is the gospel! It is not only a gospel about Jesus’ salvation; it is a gospel that even persons such as ourselves can serve God. This is indeed the gospel, a great gospel.
　　所以，今天在教会里，不再有限制的祭司职分，只有普遍的祭司职分。以色列国有一次失败，今天教会不能再失败。以色列国已经有一次失败，就是神的子民与神的祭司分开；我们要求神怜悯说，今天在教会里，不能再将神的子民和神的祭司分开。今天在教会里，神的子民就是神的祭司。有一个子民，就得有一个祭司。在我们中间有多少位弟兄，就必须有多少位祭司，个个都得到神面前去献上属灵的祭，个个都得到神面前去献上赞美的祭，个个都得到神面前去办属灵的事。这不是一个挑选的职分，乃是个个都得到神面前去事奉神。一个教会如果不是个个都到神面前去的，就不是教会。

　　今天如果弄到一个地步，祭司的职分不普遍，请你们记得，就没有教会。以色列国的人失败了，教会不应该再失败。二千年来祭司的职分，从来没有大过子民的地位。这二千年来在教会的历史中，许多时候你看见，子民的地位，又和祭司的职分分开。在神和祂子民的中间，又有一个居间的阶级出来。这一个就是尼哥拉党的行为和尼哥拉党的教训。
 
　In the church today the priesthood is no longer restricted to only a few people; it has become a universal priesthood. The nation of Israel failed; the church cannot fail again. The nation of Israel failed in that God’s people and God’s priests became separated. May the Lord have mercy on us. May there be no separation between God’s people and His priests in the church today. In the church God’s people are His priests. All the people of God are priests of God. There must be as many priests as there are brothers and sisters. Everyone must come to God to offer up spiritual sacrifices and sacrifices of praise. Everyone should take part in spiritual service. This is not a selective ministry. Everyone should come to God to serve Him. A church that comes short of universal and direct access to God is not a church.

　Please bear in mind that there is no church if the priesthood is not universal. The nation of Israel failed; the church should not fail again. During the past two thousand years, the scope of the priesthood has never been recovered to include all the people of God. The two thousand years of church history show us a frequent separation between the people and the ministry of the priests. An intermediary class has time and time again come between God and His people. This is the work and teaching of the Nicolaitans.
　　我盼望弟兄姊妹能够看清楚，再不能有一个居间阶级的存在。你不能在这里接受一个阶级，就是许可在神的儿女和神之间，有祭司作居间阶级。这一个绝不能接受。你必须看见说，什么叫作教会？教会，就是说，每一个神的儿女都是祭司。不是说，有一个人、有几个人，我们请他作委办，办理属灵的事；于是，神要借着他们对我们说话，我们要借着他们到神面前去办属灵的事。这种居间阶级，是教会所不能接受的。

　　请你们记得，我们和公会的争执，不是形式的问题，乃是内容的问题。今天你看见，在公会里有一个居间的阶级，有一班的人是事奉神的，所有其他的人都是教友。一班人是专门事奉神的，其余的教友虽然是神的儿女，却要借着这一班人到神面前去。今天在许多基督教的组织里，根本许可这一个居间阶级的存在。但我们不能接受居间阶级。因为新约里所给教会的恩典，我们不可像以色列人那样把它丢掉。
 
　We can no longer tolerate an intermediary class. We can no longer accept a hierarchy. We can no longer allow priests to stand between God and His children; we can no longer accept an intermediary class. We need to see what the church is. The church is the place where every child of God is a priest. We cannot have one person or a few persons monopolizing spiritual service. They cannot be the only ones through whom God speaks or the only ones through whom we approach God to settle spiritual matters. Such an intermediary class cannot exist in the church.

　Our controversy with denominations is not a matter of outward forms but a matter of inward content. Today there is a hierarchy in the denominations—one group of people is serving God, while the rest are merely pew members. One group of people is serving God as a profession, while the rest of the pew members, though equally born to be God’s children, need to approach Him through them. This hierarchical practice is tolerated by many organizations in Christianity today. But we cannot accept any intermediary class. We cannot set aside the grace given to the church in the New Testament. We cannot forsake it as the Israelites did.
　　因此，我们要取消居间的阶级。要取消居间的阶级，我们就得个个都作那一个阶级。个个都作那一个阶级，那一个阶级就自然取消了。怎样能把三个阶级变作两个，怎样能把三方面变作两方面？神、祭司、子民，这三个怎样能变作两个呢？没有别的，只要你跪下来说，“主，我愿意事奉你，我愿意作祭司。”所有神的子民都作神的祭司，三方面就变作两方面。

　　居间的阶级，是从属世来的，是从肉体来的，是从拜偶像来的，是从爱世界来的。如果所有的弟兄们，从起头就能拒绝世界，就能拒绝拜偶像，就能把自己奉献给神说，从今天起，我活在世界上，就是为着事奉神；这样，居间的阶级，就自然取消了。如果弟兄们个个都看见说，我的职业没有别的，就是为着事奉神。大家的职业，没有别的，就是为着事奉神。所有的子民都事奉神的时候，居间的阶级就出去了，就了了！
 
　We need to abolish the intermediary class. In order for us to abolish this class, we all have to become part of it. When all of us become a part of that class, the hierarchy is gone. How can we make the three groups two groups? How can we turn three-way traffic into two-way traffic? How can these three—God, the priesthood, and the people—become two? There is no other way except to kneel down before the Lord and say, “Lord, I am willing to serve You. I am willing to be a priest.” When all of God’s children become His priests, the three parties will be reduced to two.

　Hierarchy comes from the world, the flesh, idol worship, and the love of the world. If all the brothers deny the world and reject idolatry from the beginning, they will all offer themselves up to God. They will say, “From this day forward, I will live on earth for the sole purpose of serving God.” Then hierarchy will disappear spontaneously. If all the brothers realize that their sole occupation is to serve God and if all of them will serve God in coordination, the intermediary class will disappear!
　　所以我盼望你们能看见，一起头就不应该让一个居间的阶级存在。只有失败、跌倒，跟从自己的意思行事为人，才会有居间的阶级出来。那时自然而然，就有一班的人是事奉主的，一班的人是不事奉主的。不事奉主的人，就料理属世的事；事奉主的人，就料理属灵的事。不事奉主的人，至多向料理属灵的事的人捐几个钱而已。有的人或是作买卖去，或是教书去，或是作医生去，都是各管各的事，各走各的路，对于事奉神，好像根本与他们没有关系。有的人要作一个好基督徒，怎样作呢？一个礼拜划出一点时间来作作礼拜；如果有钱，就捐上一点钱。你看见这样的人，就将神的子民和祭司分开了！今天我们要看见，不作基督徒则已，要作基督徒，就得一切都拼上。要作基督徒，就得作祭司。
 
　I hope you will not allow any intermediary class to come in. Uphold this from the very beginning. Only among the fallen and backslidden ones and among those who walk according to their own way could there be the resurgence of an intermediary class. Among those defeated ones, it is natural for some to serve the Lord and some not to serve the Lord. Those who do not serve the Lord attend to their own affairs, while those who serve the Lord take care of spiritual affairs. Those who do not serve the Lord, at most, offer some money to support those who serve. They may be businessmen, teachers, or doctors, but they all attend to their own affairs and walk their own way. They do not seem to have anything to do with God’s service. In this kind of setting, what does a person need to do to qualify to be a good Christian? He only needs to set aside a little time every week to attend a worship service. If he has some money, he only needs to offer a small portion of it. But this clearly makes God’s people and His priests two classes of people! Today we should realize that either we are not Christians at all or we have to be those who consecrate everything to the Lord. As long as we are Christians, we have to be priests to God.
　　请你们记得，以色列国的危险，在这二千年之中，都是教会的危险。从主耶稣离开世界不久，一直到写启示录和启示录之后，所有神的儿女都是神的祭司。是儿女就是祭司，是子民就是祭司，一点难处都没有。从第一世纪到第三世纪都没有难处。虽然有零碎的难处，但是没有团体的难处。虽然零零碎碎的有人是儿女而不作祭司，但是以团体来说，是儿女就是祭司，没有多大难处。
 
　The danger that haunted the nation of Israel is the same problem that has confronted the church over the past two thousand years. From the time of the Lord’s departure until the time of the writing of Revelation and a little beyond that point, all of God’s children were priests. Everyone who considered himself a child of God was a priest of God. There was no problem then. There was no problem from the first century up through the third century. Individually, there were isolated problems here and there, but as a whole there was no problem. Here and there some of God’s children refused to be priests, but as a whole we did not see any problem. As long as a person was a child of God, he was a priest of God.
　　一直到罗马帝国接受基督教之后，许多人就混了进来。相信了主有属世的好处，因为和皇帝是同道，和该撒是弟兄。本来的命令，是该撒的物要归给该撒，神的物要归给神；今天乃是说，该撒的物和神的物都归给神。这的的确确是基督教的大得胜，因为康士坦丁相信主了。结果，从那一个时候起，教会逐渐发生大改变。有许多人相信了主，不像从前那样了。从前有罗马十次的逼迫，基督徒殉道的有多少万。那个时候要假冒作基督徒不大容易。今天两样了。今天相信主是时髦的事，因为一信主就与皇帝同道，当今在朝的是我的弟兄了。这一个情形一改变，许多人都陆续进来了。在这里，你看见子民增加，而祭司并未增加。要混进来作基督徒，能；要混进来事奉神，绝对不能。
 
　When the Roman Empire endorsed Christianity, many people began to creep in. There were material benefits in believing in the Lord; one became a fellow believer of the emperor and a brother of Caesar. Originally, the Lord’s charge was, “Render then the things that are Caesar’s to Caesar and the things that are God’s to God” (Matt. 22:21). Now both the things of Caesar and the things of God were rendered to God. This indeed was a big victory for Christianity. Constantine was converted to Christ. The result was a gradual but significant shift for the church. Believers were no longer the same as those who professed their faith at an earlier age. During the ten periods of persecution under the reign of Rome, tens of thousands of Christians suffered martyrdom. It was not easy to pretend to be a Christian. But then the situation totally changed. It became fashionable to be a believer and to share the same faith as the emperor and to call him one’s brother. When this shift occurred, many decided to join Christianity. As a result, the number of people increased, while the number of priests remained the same. It is easy to creep into the Christian fold, but it is absolutely impossible to creep into God’s service.
　　所以到第四世纪的时候，教会就有一个极大的改变。在那一个时候，因为许多人进入了教会，好像是不信的，又好像是半信的，也好像是信了，但是又把世界的权柄拿在手里。这样的人到教会里来，他们并没有意思事奉主。最多是得救，事奉主是不可能的。自然而然就有几个属灵的人起来，办教会的事。一般人就说，“你们去吧！你们去事奉主。我们乃是属世的人（seculars）。”这一个字，是从第四世纪才起首用的。我们作属世的事务，你们去作属灵的工作。结果就变作有许多人是事奉神的，有许多人是不事奉神的。

　　在第一个世纪里，在使徒的时候，每一个信主的人，都是事奉主的。到了第四世纪的时候是说，我们是神的子民，我们到世界里去，我们作我们的事，我们仍然保守在社会上的地位。有的时候，我们拿一点钱出来，这就算作基督徒了。让这些属灵的人，去办属灵的事。从那一个时候起，教会也像以色列国一样，也拜了金牛犊，也有了一个居间的阶级。神的子民不都是祭司，有一班的人虽然作子民，却不作祭司。

　　一直传到今天，罗马教的神甫还称作祭司。在中国是称作神甫，实在他们是称作祭司（priest）。有些国立教会，继续在罗马教之后，也称他们的牧师作祭司。管属世的事的人，是子民；管属灵的事的人，是祭司。这是又一次，在教会里把祭司和子民分开。
 
　The church witnessed a drastic change in the fourth century. During that period, many who joined the church were either unbelievers or half believers. They appeared to be believers, yet they held worldly power in their hands. They had no desire to serve the Lord in the church. At the most they were saved, but they could not serve the Lord. Spontaneously, some spiritual ones rose up to take care of the affairs of the church. The others then said, “You do it! Go and serve the Lord. We are the secular ones.” The word secular was introduced in the fourth century. Some would attend to earthly affairs, while others would attend to spiritual work. As a result many served God, but many more no longer served.

　At the time of the apostles in the first century, every believer served the Lord. From the fourth century on, men began to say, “We are merely God’s people. We attend to our own affairs in the world and keep our positions in society. Once in a while, we give a little money. This should qualify us as Christians. Let the spiritual ones take care of the spiritual things for us.” From that time forward, the church followed the footsteps of the nation of Israel; it worshipped “the golden calf” and created an intermediary class. No longer were all of God’s people priests. Some became merely His people but not His priests.

　Today, clergymen in the Roman Catholic Church are called priests. In China they are known as fathers. These so-called fathers are actually called priests. Some state churches follow the example of the Roman Catholic Church and give their pastors the title of priests. Those who tend to earthly affairs are called God’s people, while those who manage spiritual things are called priests. The church has been divided into priests and people.
　　我愿意弟兄姊妹们看见一件事，就是在末世的时候，神要作恢复的事，也要走恢复的路。我相信在这末后的时候，神要把祂的众儿女都带到这一个地位上。在教会里，基本需要恢复的一段路，没有别的，就是神的儿女全体都能作祭司。你是子民，就是祭司。在今天有祭司，就是到有一天，到了国度的时候，还是有祭司。神还是要祭司，要祂的子民全体都作祭司。
 
　There is something I would like all of us to see: In this end time, God is doing a work of recovery; He is taking the way of recovery. I believe God is leading all of His children up to this position in this last age. Here is one segment of the pathway of the church that is waiting for a fundamental recovery—the universal priesthood of God’s children. As long as a person is one of God’s people, he should be a priest. There are priests today. In the kingdom to come, there also will be priests. God wants to secure His priests. He wants all of His people to be His priests.
　　所以，我盼望弟兄们看见，你们一来作基督徒，就是作祭司。要作基督徒就得这样。不要盼望有人替你作祭司，你自己要作祭司。在我们中间，没有居间的阶级，没有人替你作属灵的事，没有人替你作工；在我们中间，不要生出工人的阶级来。
 
　As soon as you become a Christian, you become a priest. If you want to be a Christian, you have to be a priest. Do not expect anyone to be a priest for you. You have to be a priest yourself. There is no intermediary class among us. No one will attend to spiritual affairs for us. No one will work for us. Among us we must not have another class of people called workers.
　　神如果怜悯我们，自然而然所有的弟兄姊妹都在那里作工，所有的弟兄姊妹都在那里传福音，所有的弟兄姊妹都在那里事奉神。祭司的职分越普遍，就越看见有教会。祭司的职分一不普遍，我们就失败了，我们的路就走得不好。
 
　If God is merciful to us, all the brothers and sisters will spontaneously be working, preaching the gospel, and serving the Lord together. The more universal the priesthood is, the more visible the church will be. Once the priesthood becomes non-universal, we have failed and our pathway has been corrupted.
　　像我们这样贫穷、软弱、瞎眼、残废的人，主如果肯接受我们作祭司，这是我们的荣耀。在旧约的时候，这些人是不能作祭司的。所有残废的人、瘸腿的人、有任何疾病的人，都不能作祭司。今天我们这些人是下贱的、污秽的、黑暗的、残废的；像我这样的人，神也能叫我作祭司！祂是主。我曾说一句话，我爬都要爬来，我跪都要跪来。我要用膝头走路，说，“主，我乐意事奉你，我甘心乐意作你的仆人。我能到你面前来，是你高抬了我。”我告诉你们说，作祭司，就是亲近。作祭司，就是说没有距离。作祭司，就是说能够直接进来。作祭司，就是说不必等别人。作祭司，就是说能摸着神。
 
　We are poor, weak, blind, and crippled. For the Lord to accept persons such as ourselves to be priests is an honor to us. In the Old Testament, such people could not be priests. All who were disabled, lame, or blemished could not be priests. However, today the base, the unclean, the blind, and the disabled have all been called by God to be priests! He is the Lord. I have said this before: We should gladly give ourselves to His service even if it means crawling to His feet to beg for service. We should be happy to kneel down to beg for this honor. I am happy to crawl on my knees and plead with the Lord, “Lord, I want to serve You. I gladly offer myself to Your service. You honor me by allowing me to come to You.” To be a priest is to draw near to God. To be a priest is to have no distance between us and God; it is to be able to enter in directly and to wait for no one. To be a priest means that we can touch God ourselves.
　　如果有一天，在各地的教会里，全体的弟兄姊妹都起来事奉，在那里就的确有神的国，有祭司的国，因为全国都是祭司。我想这是最荣耀的事。盼望说，偶像从我们中间彻底的除去。在神面前，任何的代价都付上。利未人乃是付上了代价，忠心，不管自己的感情。这样的人，才能够得着祭司的职分。
 
　If one day all the brothers and sisters in all the churches rise up to serve, the kingdom of God will come among us. It will be a kingdom of priests; all the people will be priests. This is glorious. I look forward to the day when all idols are removed from among us. Before the Lord, we should pay whatever price it takes to achieve this. The Levites paid the price; they were faithful in setting aside their personal affection. Only such people can have a share in the priesthood.
　　弟兄姊妹如果要明白祭司的职分，总得明白旧约里神怎样看待祭司。神容让你来，神不叫你死。我告诉你，这就是极大的事。陈设饼，只有祭司能吃；祭坛，只有祭司能服事；圣所，只有祭司能进去。只有祭司能献祭，别的人一进去就是死。所以神的悦纳是祭司职分的根基。神今天肯悦纳我，难道我今天不进去么？当初有人进去会死，今天神说，“你可以来！”而我们不觉得要来么？这是希奇的事。
 
　In order to fully understand the priesthood, we need to understand the way God dealt with the priests in the Old Testament. It is a great matter for God to allow a person to draw near to Him without being smitten. Only the priests could eat the showbread, serve at the altar, and enter the holy place. Only they could offer the sacrifices. Others died when they entered the holy place. God’s acceptance is the basis of the priesthood. Since God has accepted us, should we not enter in today? Formerly, anyone would die if he dared to enter in. But today God says, “You can come!” How strange it is if we still feel reluctant to come.
　　我们在神面前要看见：“我能蒙恩来事奉神，乃是神给我最大的恩典。”我想，认识神的人都要说，我能蒙恩来事奉，比我蒙恩得救更奇妙。桌子底下的狗，可以吃桌子底下的饼，但是不能事奉桌子上面的主人。蒙恩得救是简单的事，但蒙恩事奉不是每一个人都能的。今天在教会里，一个蒙恩得救的人，也可以来事奉；如果你不觉得这是多蒙恩典的话，我告诉你，这是最愚昧的事。
 
　We need the Lord to open our eyes. It is grace in its highest form for a person to be given the privilege to serve Him. Those who really know God will say, “The grace that allows me to serve God is greater than the grace which brought me to salvation.” The dog under the table can eat the crumbs underneath the table, but it cannot serve at the table. To be saved by grace is relatively simple, but not everyone can serve by grace. Today in the church, everyone who is saved by grace can also serve. It is foolish not to consider this to be a great grace.
　　今天的基督教，乃是承认有居间阶级的存在。今天流行的基督教，还是把神的祭司和神的儿女分了阶级。盼望在我们中间没有任何的阶级。也许在教会里，会有一、两个人失败，但并不是有那一个原则。今天在流行的基督教里，那一个原则是被接受的。在原则上，今天基督教是落到像以色列人一样，子民和祭司是分开的。但愿我们不落在以色列人的制度里。
 
　Today’s Christianity acknowledges the presence of an intermediary class. Christianity as we see it today even divides God’s priests and God’s people into two classes. We look forward to the day when there is no more hierarchy among us. There may be one or two persons in the church who have failed. But the principle does not change. Today it is fashionable in Christianity to compromise principles. In principle, today’s Christianity has fallen and has taken the way of the Israelites—the people and the priests have become two. May we not fall into such a system!

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