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第八篇　祭司而君王带进召会的建造

祭司职分与神的建造

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　　读经：彼前二5，9，启一5~6，五8~10，二十6节，二二1~2，来十19~20，四14~16，亚六12~13。
　　我们讲到召会的建造，众人在灵里都有非常好的响应。可见神在弟兄姊妹里面，实在作了奇妙的工作。然后，神又带领我们看见，召会要得着建造，我们的灵必须释放出来，必须相调为一。因为神的建造乃是众圣徒在神生命的活水，就是圣灵的流通里，相调为一而成功的。同时，神也给我们看见，能这样让神生命的灵，生命的活水，从里面流通的人，乃是一班作祭司的人。所有旧约时代的建造，不论是帐幕、圣殿、或是圣殿的恢复等，都在于有人在神面前，负起祭司的职分。有人在神面前作祭司事奉神，神居所的建造才得以完成。主耶稣自己就是神圣殿的建造者，祂建造神的殿，乃是在于祂担负祭司的职任；祂身上满了祭司的尊荣。
　　这给我们清楚看见，召会的建造在于众圣徒在神面前，实际的作祭司，担负起祭司的职分。因为唯有作祭司的人，才是时常亲近神，摸神宝座，让神从他身上流通的人。唯有这样的人，神的活水、神的灵才能流过他，并且从他流通到别人身上。唯有这样的流通，才能叫神的召会得着实在的建造。
　　当神在地上作恢复的工作时，祂话语的恢复是极其重要的。正如当日以色列人从被掳之地回到耶路撒冷，需要以斯拉带领他们打开律法书，读神的话语，使他们按照神所说过的话认识神。今天我们也有同样的感觉，在召会建造的过程中，我们需要再把神的话打开，给神的儿女们看见，到底神在这个时代要作什么，神怎样才能完成这建造的工作。我们深切盼望，借着这些信息，神的灵把我们众人都带到祭司的灵里面，使每一个人都有一个感觉，在宇宙间，神所需要唯一的一班人就是神的祭司；所有蒙恩的人，都是神的祭司，都要在神面前承担祭司职分，常常进入至圣所，摸神的宝座，让神从他们里面流过。
　　现在我们要用全本圣经，从创世记一直到启示录，来看这件事。
　
　　第一，我们曾多次说过，神创造人乃是按着祂的形像（创一26）。神所以按着祂的形像造人，乃是要人作祂的彰显。等到神把人造好之后，神又把权柄赐给人。神给人权柄，乃是要人作祂的代表。圣经里一提到人的问题，首先就提到形像和权柄，因为神在人身上所注意的，就是形像和权柄这两面的问题。
　　在圣经中，形像这一条线，就是祭司的一条线。因为人唯有作祭司亲近神，让神从里面流通，才能有神的形像。我们都知道，摩西有四十天之久，停留在神的面前，和神交通，结果他就被神浸透。当他从神的面光中出来时，他面上放光，真是像神。在那四十天之中，摩西实实在在是在那里作神的祭司。他抛开一切的事务，进到神面前，活在神的面光中，摸着神自己，让神从他里面流通，让神把他浸透，以致他身上全是神的荣光。这说明他有神的形像，完全是因为他是一个作祭司的人，实际的过祭司的生活。
　　另一面，我们很容易想到，权柄的线就是君王的线；因为君王是从神得着权柄，为神掌权的。所以圣经中形像和权柄这两条线，就是祭司和君王的两条线。这两条线从头至尾完全贯通全本圣经。我们曾经交通过，圣经一开头说到神创造人，就提到形像和权柄。到了圣经末一卷启示录，一开始在一5~6，使徒就说，主用祂自己的血，把我们从我们的罪中释放了，是要叫我们作祭司。到了五10节又说，主叫我们作祭司，也作君王，在地上执掌王权。二十6节提到我们复活进入荣耀，与主同在时，仍然说我们要作祭司，并要与主一同作王。到末了，新耶路撒冷显出来时，使徒又说，这座圣城的光景就像碧玉。碧玉就是神的形像，因为神显出来的形像就是碧玉（四3）。这座圣城里面有神的活水，就是生命的灵，－启示录一直在流通着，使全城满了神的自己，所以外面完全彰显出神的形像。同时，那些有分于新耶路撒冷的人也都要作王执掌神的权柄，直到永永远远（二二5）。
　　由此可见，圣经里一直有祭司和君王的两条线，祭司是叫人能像神，君王是叫人能代表神；祭司是叫人有神的形像，君王是叫人有神的权柄。
　
　　我们看过圣经的头尾，现在来看中间的过程。有一件事非常希奇，神当初造人的时候，就盼望人能够作祭司，成为亲近神、让神通过、让神浸透、彰显神荣耀的人；同时，也盼望人为神掌权。仇敌知道只要不让神生命的活水从人里面流通，人就不能像神，也不能为神掌权。所以神的仇敌就来把人破坏了，叫人不能亲近神，不能与神接触，不能让神通过。至此，亚当的族类就失败，堕落了。
　　然而，神并没有放弃祂当初的心意，祂仍然继续作工，得着了亚伯、以诺、挪亚这些列祖。以后，祂从堕落的人类当中拣选出一个人，就是亚伯拉罕，要叫他的子孙成为一个新的族类，就是后来的以色列人。以色列人出埃及，到了西乃山那里，神就对他们说，“我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。…你们要归我作祭司的国度，为圣别的国民。”（出十九4，6）神要以色列人作祂的祭司，但不是一个一个的作，乃是成为一个团体，成为一个国度。
　　所以，在神的心意里，每一个以色列人都该是神的祭司，都该是亲近神、让神通过、让神浸透的人。以摩西为例，他是以色列人中典型的代表人物。他有神的形像，能彰显神；也是神的代表，能代表神掌权。神就是要以色列人个个都像摩西一样，有神的荣光，也有神的权柄。
　　圣经启示我们，神刚揭示祂的心意，以色列人就发生败坏的事。当摩西一个人在神面前尽祭司职分，亲近神的时候，那些无知的以色列人，在西乃山下受了试炼，等不及摩西下山。他们不懂得怎样用灵摸神，亲近神，与神同在，只会凭着外面的眼睛事奉看得见的神，所以就造了一只金牛犊来拜，而把自己完全败坏了。摩西从山上下来看见这事，就大发雷霆，对那些拜牛犊的以色列人说，“凡属耶和华的，都到我这里来！”（出三二26。）他的意思是说，你们中间谁是站在神这一边的，谁是和神站在一起的，就站到我这边。那时十二个支派中，只有利未一个支派站在神这一边。摩西对他们说，要拔出刀来，杀这些拜偶像的人。这一班利未人听了摩西的吩咐，就不顾人情，动手杀了自己的骨肉之亲。因着他们这样分别自己，向神忠诚，祭司职分就从全体以色列人转到利未人身上（26~29）。这时，利未人就变作神的祭司，唯有他们能亲近神，到神面前，摸着神的同在；也唯有他们能与神相交，让神从他们通过，而与神相调。
　　然而，不幸的事一再重演。到了一个时候，连利未支派的祭司也荒凉了。士师记给我们看见，有一个作神祭司的利未人，竟然为着糊口，为着养生，到一个人家里就食，拜了那人家里的偶像，破坏了祭司的地位，也玷污了祭司的职分（十七7~13）。不仅如此，到了以利的时候，祭司的职分就完全败落了（撒上二12~25）。因此，以色列人荒凉到连约柜都被掳了（四5~11）。
　　等到神借着撒母耳带进大卫和所罗门，以色列人才有一次的复兴。慢慢的，祭司又被复兴起来，并且得了加强。大卫把祭司分作二十四个班次（代上二四），在神面前供职，那种光景远胜过西乃山下摩西的时代。可惜好景不常，到了一个时候，荒凉又来了。列王纪和历代志给我们看见，许多时候祭司不像样，圣殿也关了门，祭坛也荒废了（王下十二5~8，代下二八24~25，二九6~8）。这真是最可怜的光景。
　　到了新约时代，主耶稣来了，祂在神面前一直是个祭司，而且是个大祭司。祂在地上的时候，常把人带到神面前；祂是个进入神里面、让神通过的人。你我必须承认，当主在地上的时候，祂实实在在是通着活水的人，祂让神的灵从祂经过，祂和神的灵之间畅通无阻。到祂受死的时候，祂在十字架上经过死，把自己完全献给神。然后，祂从死里复活，升到神的面前，为我们作了尊荣的大祭司；祂身上实在有祭司的光景。
　　不仅主耶稣是如此，甚至我们这些接受祂的人也个个都是祭司。因着祂祭司的生命已经进到我们里面，我们每一个人都能亲近神，与神相交，让神通过。今天我们每一个人都能摸着生命活水的源头，让这生命的活水在我们里面涌流，成为活水的江河。我们都能作亲近神的祭司。
　　然而，召会历史给我们看见，从使徒时代下来，召会一再的荒凉，甚至荒凉到一个地步，像旧约的以色列人一样，把祭司职分丢光了。看看今天的基督教，仅仅少数传道人、有圣职的人才是祭司。但有些所谓有圣职的人，作祭司作得不像样，既不懂得怎样祷告，摸神的宝座，也不懂得怎样让生命的活水，从他们里面流过。所以，今天基督教的光景很像列王纪和历代志里所记载的，圣殿关门，祭坛荒废，祭司不像样，不过是一片荒凉而已。
　　我们深信，在这末后的世代中，神要恢复祂召会的建造，定规先要恢复祭司的职分。祭司的职分托住召会的建造；没有祭司职分，就没有召会建造的可能。所以，神正在发出呼声，要呼召人出来尽祭司的职分，就像当日在西乃山下呼召利未人一样。今天谁肯站在神这边，与神交通，让神通过，起来作神的祭司呢？
　
　　我们再来看圣经中权柄的一条线。当神的百姓成为一个国度时，他们中间立刻有了权柄，因为国度里必然有权柄。以色列人中的头一个权柄是摩西，摩西之后是约书亚。从约书亚下来，都是士师作权柄。到大卫、所罗门起来，就带进君王的权柄；君王的权柄就是国度的权柄。不幸的是，在大卫、所罗门之后，列王开始败坏，玷污了他们从神所得的权柄。所以到了这时候，不仅君王一塌糊涂，祭司也消踪灭迹。这时最显明的人物就是申言者，许多申言者都兴起来了。
　　神原初的定意乃是要得着正确的祭司同着君王。当祭司和君王来不及时，申言者才出来，作为帮助、补充。旧约圣经里最大的申言者，是以利亚和以利沙，他们是在以色列人最荒凉的时候出来尽职。那时的亚哈王邪恶败坏至极，并且似乎是找不到祭司，所以神就兴起申言者。
　　到了新约时代，在彼得、约翰、和保罗这些使徒们身上，不仅有神的祭司职分，实在也有神的权柄。然而，后来召会开始荒凉，祭司职分衰微，召会的权柄也就变得不像样，直至今日。若是我们看看各处基督教的光景，就会发现虽然有一些牧师、传道人，却没有真实地祭司，也没有真实地君王。而今天大体神的儿女，也不懂作祭司和作君王，只懂得讲道、听道。来了一个出名的传道人，大家就一拥而去。来了一个奋兴会，众人也是一拥而至。等到听完了道，也开完了会，众人的光景依然荒凉如故。
　　甚至我们中间也是如此，许多地方召会都争着要话语执事，要会讲道的人，却不那么注重人人都要作君尊的祭司。这并不是说为神说话不对，或说话语执事不该有。事实上，我们中间话语还不够多，还需要加多、加强。然而，祭司和君王仍应该比申言者更强才对。神子民中间光景正常时，应该有祭司同着君王；他们与神交通，在神里面，让神流通，并且带进君王的权柄。因此，他们能带着交通施权柄，或者说带着权柄施交通。
　　我们要大声疾呼，在召会中每一个人都应该作君尊的祭司。林前十四章说，要切慕申言（1）；可见申言者的恩赐是要切慕、追求才能得到的。但我们一得救就是君尊的祭司了（彼前二9）；这个地位，这个资格，我们已经有了。我们不愿意我们中间，讲道的人多过祷告的人，话语的职事强过祭司的职分。我们盼望今后在聚会中，祷告和歌唱的声音超过讲道的声音。当然，有时也应该有话语执事，把神特别的话语带给我们，但经常的光景应该满了君尊祭司的事奉。
　
　　我们怎样能作祭司，供祭司的职分？作祭司的路非常简单，就是照着来四16所说，来到施恩的宝座前，受怜悯，得恩典，作应时的帮助。而启二二1也说到宝座，从这宝座有生命的活水流出。我们将这两处经文对照起来看，立刻就领会，怜悯和恩典就是活水从神流出来作人的生命。当我们到神面前朝见神，接触神，在灵里祷告神，摸神宝座的时候，都会有这个经历，觉得神的灵就在我们里面流通。圣经里不只说神的灵在我们里面运行，像膏油一样的涂抹，也说像生命活水的流通。当我们亲近神，祷告神，与神有交通时，我们里头就感觉神的灵从我们经过，叫我们里面得着供应。这个供应就是应时的帮助，也就是神的怜悯和恩典。我们虽然是不配的人，但是神的怜悯，叫我们能得神的恩典，作我们应时的帮助。
　　我们送东西给可爱的人，那个叫恩典；但若是给一个乞丐，那就是怜悯。人的光景正常，我们给，是向他施恩典；人的光景不像样，我们给，是向他施怜悯。我们来到神面前，许多时候光景是不像样的；虽然如此，神还是临到我们，这个临到就是怜悯。当祂怜悯我们之后，就赐给我们恩典。
　　不论是怜悯或是恩典，都是指神自己从我们里面通过，给我们得着。有的人见证说，“我的房东很难为我，我去祷告，神就给我开路，作了我应时的帮助。”有的人说，“我的孩子生病了，我实在觉得为难，就去祷告；感谢神，祂听了我的祷告，把孩子治好了，这真是应时的帮助。”这虽然不错，但这些说法不一定准确。这些祷告所得的答应，不一定是这里所说“应时的帮助”。我们不是也有很多相反的经历么？好些时候，有人难为你，你越祷告，那个难为越大。好些时候，你的亲人生病，你越祷告，病反倒越重。许多时候我们的祷告，神不一定替我们成全。
　　然而，当我们每一次祷告神的时候，不论祂是否照我们所求的给我们成全，只要我们接触祂，祂就像活水一样从我们流过；这个流过就成了我们真实地帮助。外面的难处可能仍旧存在，甚至加重，但里面却满有说不出来的平安和喜乐。这个才是真实地帮助。所以，什么叫作应时的帮助呢？应时的帮助就是这位活神，这位流出来的神，流到你里面，从你通过，把你滋润、灌溉，给你供应。
　　我们的神是一位流出来的神。祂头一步是在祂儿子里流出来，第二步是在圣灵里流出来。约翰福音告诉我们，祂头一步的流出来，是作生命的粮食；第二步的流出来，是作生命的活水（六35，七38~39）。流出来作粮食的，就是主耶稣；流出来作活水的，就是圣灵。到了启示录二十二章，就说从神和羔羊的宝座，流出生命水的河，沿着生命水的河长着生命树（1~2）。我们都该知道，那就是神流出来了。生命树就是基督，活水就是圣灵，这一切流出来都是为作人的供应。
　　现今通往至圣所的路已经打开（来十19），宝座是你我可以摸的；神和羔羊已经从宝座流出来，作人的供应。每当我们靠着主的血，来到神的施恩宝座前，摸这宝座时，神就在我们里面流通，滋润我们，灌溉我们；这时，我们里面的喜乐实在是难以形容。不论环境上的遭遇如何恶劣，我们里头依然满了滋润，满了灌溉。
　　在宇宙间神只有一个宝座，没有两个宝座。神是在羔羊里头坐在祂的宝座上，如同光在灯里面一样。神在基督里，神和基督在一个宝座上。这一个宝座，一面是为着蒙恩的人，是施恩的宝座；一面是对付神的仇敌，是掌权的宝座。施恩的宝座是联于祭司职分，掌权的宝座是联于君王职分。
　　圣经给我们看见，从神的宝座或神面前流出的，有两条不同的河。一条是水流（启二十二1），另一条是火流（但七10）。水流是为着施恩，火流是为着审判。凡让神的水流流通的人，都到新耶路撒冷去；凡给神的火流冲刷的人，都到火湖里去。整个宇宙就是这两条河流的故事。到末了，生命的水流就流成一个水城，审判的火流就流成一个火湖。
　　我们今天有双重的身分，既是祭司，又是君王；与祭司职分有关的是神施恩的宝座，与君王职分有关的是神掌权的宝座。我们能来到神面前，摸祂施恩的宝座，得着祂的活水，从我们通过，好受怜悯，得恩典，作应时的帮助。我们也能在这里，摸神掌权的宝座，让神伸出手来审判地上一切不该有的光景。
　
　　我们作祭司尽职，乃是来摸神施恩的宝座。希伯来书告诉我们，我们能经过裂开的幔子，进入至圣所，到神面前接触神，摸施恩的宝座（十19~20，四16）。当我们摸着这宝座时，神生命的活水就从神那里，流通到我们里面，从我们经过，作了我们应时的帮助。并且当我们这样亲近神，让神生命的活水，从我们里面流通时，我们就被流到神的交通里，也就被流到神的建造里。我们越让这活水流通，就越觉得不能单独，越在－希伯来书一个圣灵里和众圣徒相调为一，结果就是同被建造。
　　所以，要让神达到建造的目的，你我必须是一个让神流通的人，是一个进入至圣所，摸神的宝座，让神的活水从我们里面流过的人。这样的人，就是神所要的祭司。神要祂所创造的人作这样的人；人堕落之后，神要祂所拣选的人也作这样的人；人荒凉了，神又要祂所分别出来的人作这样的人；到了新约时代，神还是要祂所救赎的人作这样的人。然而在这个末后的世代，这样的人出了问题；于是，神再发出呼声，要蒙恩的人看见这个异象，答应神的呼召，站到神这一边。
　　神要我们这些蒙恩的人常常进入至圣所，摸神施恩的宝座，让神生命的活水流通。结果，在我们里面的光景，就是新耶路撒冷。神和羔羊的宝座，就设立在我们里面，生命的活水就在我们里面流通。这个流通，就把我们众人都流到神的交通里，叫我们众人都在祂的生命和圣灵里，同被建造，成为祂圣别的居所。这就是神今天所要的。
　　原刊于一九六一年五月“话语职事”第一百十九期
　　读经：彼得前书二章五节，九节，启示录一章五至六节，五章八至十节，二十章六节，二十二章一至二节，希伯来书十章十九至二十节，四章十四至十六节，撒迦利亚书六章十二至十三节。
--------本段经节汇集--------
彼前2:5  
也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
启1:5  
并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。祂爱我们，用自己的血，把我们从我们的罪中释放了；
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
启5:8  
当祂拿书卷的时候，四活物和二十四位长老，都俯伏在羔羊面前，各拿着琴，和盛满了香的金炉，这香炉就是众圣徒的祷告。
启5:9  
他们唱新歌，说，你配拿书卷，配揭开它的七印，因为你曾被杀，用自己的血从各支派、各方言、各民族、各邦国中，买了人来归与神，
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
启20:6  
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。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
来10:20  
是借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体，
来4:14  
所以，我们既有一位经过了诸天，尊大的大祭司，就是神的儿子耶稣，便当坚守所承认的。
来4:15  
因我们并非有一位不能同情我们软弱的大祭司，祂乃是在各方面受过试诱，与我们一样，只是没有罪。
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
亚6:12  
对他说，万军之耶和华如此说，看哪，有一人，名为苗；他要从自己的地方长起来，并要建造耶和华的殿。
亚6:13  
他要建造耶和华的殿，并担负尊荣，坐在宝座上掌权；又必在宝座上作祭司，在两职之间筹定和平。
------------------------
　　我们讲到召会的建造，众人在灵里都有非常好的响应。可见神在弟兄姊妹里面，实在作了奇妙的工作。然后，神又带领我们看见，召会要得着建造，我们的灵必须释放出来，必须相调为一。因为神的建造乃是众圣徒在神生命的活水，就是圣灵的流通里，相调为一而成功的。同时，神也给我们看见，能这样让神生命的灵，生命的活水，从里面流通的人，乃是一班作祭司的人。所有旧约时代的建造，不论是帐幕、圣殿、或是圣殿的恢复等，都在于有人在神面前，负起祭司的职分。有人在神面前作祭司事奉神，神居所的建造才得以完成。主耶稣自己就是神圣殿的建造者，祂建造神的殿，乃是在于祂担负祭司的职任；祂身上满了祭司的尊荣。　　这给我们清楚看见，召会的建造在于众圣徒在神面前，实际的作祭司，担负起祭司的职分。因为唯有作祭司的人，才是时常亲近神，摸神宝座，让神从他身上流通的人。唯有这样的人，神的活水、神的灵才能流过他，并且从他流通到别人身上。唯有这样的流通，才能叫神的召会得着实在的建造。　　当神在地上作恢复的工作时，祂话语的恢复是极其重要的。正如当日以色列人从被掳之地回到耶路撒冷，需要以斯拉带领他们打开律法书，读神的话语，使他们按照神所说过的话认识神。今天我们也有同样的感觉，在召会建造的过程中，我们需要再把神的话打开，给神的儿女们看见，到底神在这个时代要作什么，神怎样才能完成这建造的工作。我们深切盼望，借着这些信息，神的灵把我们众人都带到祭司的灵里面，使每一个人都有一个感觉，在宇宙间，神所需要唯一的一班人就是神的祭司；所有蒙恩的人，都是神的祭司，都要在神面前承担祭司职分，常常进入至圣所，摸神的宝座，让神从他们里面流过。　　现在我们要用全本圣经，从创世记一直到启示录，来看这件事。
　
　　第一，我们曾多次说过，神创造人乃是按着祂的形像（创一26）。神所以按着祂的形像造人，乃是要人作祂的彰显。等到神把人造好之后，神又把权柄赐给人。神给人权柄，乃是要人作祂的代表。圣经里一提到人的问题，首先就提到形像和权柄，因为神在人身上所注意的，就是形像和权柄这两面的问题。
--------本段经节汇集--------
创1:26  
神说，我们要按着我们的形像，照着我们的样式造人，使他们管理海里的鱼、空中的鸟、地上的牲畜和全地并地上所爬的一切爬物。
------------------------
　　在圣经中，形像这一条线，就是祭司的一条线。因为人唯有作祭司亲近神，让神从里面流通，才能有神的形像。我们都知道，摩西有四十天之久，停留在神的面前，和神交通，结果他就被神浸透。当他从神的面光中出来时，他面上放光，真是像神。在那四十天之中，摩西实实在在是在那里作神的祭司。他抛开一切的事务，进到神面前，活在神的面光中，摸着神自己，让神从他里面流通，让神把他浸透，以致他身上全是神的荣光。这说明他有神的形像，完全是因为他是一个作祭司的人，实际的过祭司的生活。　　另一面，我们很容易想到，权柄的线就是君王的线；因为君王是从神得着权柄，为神掌权的。所以圣经中形像和权柄这两条线，就是祭司和君王的两条线。这两条线从头至尾完全贯通全本圣经。我们曾经交通过，圣经一开头说到神创造人，就提到形像和权柄。到了圣经末一卷启示录，一开始在一章五至六节，使徒就说，主用祂自己的血，把我们从我们的罪中释放了，是要叫我们作祭司。到了五章十节又说，主叫我们作祭司，也作君王，在地上执掌王权。二十章六节提到我们复活进入荣耀，与主同在时，仍然说我们要作祭司，并要与主一同作王。到末了，新耶路撒冷显出来时，使徒又说，这座圣城的光景就像碧玉。碧玉就是神的形像，因为神显出来的形像就是碧玉（四3）。这座圣城里面有神的活水，就是生命的灵，一直在流通着，使全城满了神的自己，所以外面完全彰显出神的形像。同时，那些有分于新耶路撒冷的人也都要作王执掌神的权柄，直到永永远远（二二5）。
--------本段经节汇集--------
启1:5  
并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。祂爱我们，用自己的血，把我们从我们的罪中释放了；
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
启20:6  
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。
启4:3  
那位坐着的，显出来的样子好像碧玉和红宝石，又有虹围着宝座，显出来的样子好像绿宝石。
启22:5  
不再有黑夜，他们也不需要灯光日光，因为主神要光照他们；他们要作王，直到永永远远。
------------------------
　　由此可见，圣经里一直有祭司和君王的两条线，祭司是叫人能像神，君王是叫人能代表神；祭司是叫人有神的形像，君王是叫人有神的权柄。
　
　　我们看过圣经的头尾，现在来看中间的过程。有一件事非常希奇，神当初造人的时候，就盼望人能够作祭司，成为亲近神、让神通过、让神浸透、彰显神荣耀的人；同时，也盼望人为神掌权。仇敌知道只要不让神生命的活水从人里面流通，人就不能像神，也不能为神掌权。所以神的仇敌就来把人破坏了，叫人不能亲近神，不能与神接触，不能让神通过。至此，亚当的族类就失败，堕落了。　　然而，神并没有放弃祂当初的心意，祂仍然继续作工，得着了亚伯、以诺、挪亚这些列祖。以后，祂从堕落的人类当中拣选出一个人，就是亚伯拉罕，要叫他的子孙成为一个新的族类，就是后来的以色列人。以色列人出埃及，到了西乃山那里，神就对他们说，“我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。…你们要归我作祭司的国度，为圣别的国民。”（出十九4，6）神要以色列人作祂的祭司，但不是一个一个的作，乃是成为一个团体，成为一个国度。
--------本段经节汇集--------
出19:4  
我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。
出19:6  
你们要归我作祭司的国度，为圣别的国民。这些话你要告诉以色列人。
------------------------
　　所以，在神的心意里，每一个以色列人都该是神的祭司，都该是亲近神、让神通过、让神浸透的人。以摩西为例，他是以色列人中典型的代表人物。他有神的形像，能彰显神；也是神的代表，能代表神掌权。神就是要以色列人个个都像摩西一样，有神的荣光，也有神的权柄。　　圣经启示我们，神刚揭示祂的心意，以色列人就发生败坏的事。当摩西一个人在神面前尽祭司职分，亲近神的时候，那些无知的以色列人，在西乃山下受了试炼，等不及摩西下山。他们不懂得怎样用灵摸神，亲近神，与神同在，只会凭着外面的眼睛事奉看得见的神，所以就造了一只金牛犊来拜，而把自己完全败坏了。摩西从山上下来看见这事，就大发雷霆，对那些拜牛犊的以色列人说，“凡属耶和华的，都到我这里来！”（出三二26。）他的意思是说，你们中间谁是站在神这一边的，谁是和神站在一起的，就站到我这边。那时十二个支派中，只有利未一个支派站在神这一边。摩西对他们说，要拔出刀来，杀这些拜偶像的人。这一班利未人听了摩西的吩咐，就不顾人情，动手杀了自己的骨肉之亲。因着他们这样分别自己，向神忠诚，祭司职分就从全体以色列人转到利未人身上（26~29）。这时，利未人就变作神的祭司，唯有他们能亲近神，到神面前，摸着神的同在；也唯有他们能与神相交，让神从他们通过，而与神相调。
--------本段经节汇集--------
出32:26  
就站在营门中，说，凡属耶和华的，都到我这里来！于是利未的子孙，都到他那里聚集。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出32:26  
就站在营门中，说，凡属耶和华的，都到我这里来！于是利未的子孙，都到他那里聚集。
出32:27  
他对他们说，耶和华以色列的神这样说，你们各人把刀佩在腰间，在营中往来，从这门到那门，各人杀自己的弟兄、同伴和邻舍。
出32:28  
利未的子孙照摩西的话行了；那一天百姓中被杀的约有三千。
出32:29  
摩西说，今天你们要承接圣职，归与耶和华，因为各人攻击了自己的儿子和弟兄，使耶和华今天赐福与你们。
------------------------
　　然而，不幸的事一再重演。到了一个时候，连利未支派的祭司也荒凉了。士师记给我们看见，有一个作神祭司的利未人，竟然为着糊口，为着养生，到一个人家里就食，拜了那人家里的偶像，破坏了祭司的地位，也玷污了祭司的职分（十七7~13）。不仅如此，到了以利的时候，祭司的职分就完全败落了（撒上二12~25）。因此，以色列人荒凉到连约柜都被掳了（四5~11）。
--------本段经节汇集--------
士17:7  
犹大的伯利恒有一个少年人，是犹大族的利未人；他在那里寄居。
士17:8  
这人离开犹大的伯利恒城，要找一个可寄居的地方。他行路的时候，到了以法莲山地，走到米迦的家。
士17:9  
米迦对他说，你从哪里来？他说，我是利未人，从犹大的伯利恒来；我一路走来，要找一个可寄居的地方。
士17:10  
米迦说，你可以住在我这里，作我的父和祭司；我每年给你十锭银子、一套衣服和维生的食物。利未人就跟他去了。
士17:11  
利未人情愿与那人同住；那人看这少年人如自己的儿子一样。
士17:12  
米迦使这利未人承接圣职，这少年人就作他的祭司，住在他家里。
士17:13  
米迦说，现在我知道耶和华必以好处待我，因这利未人作了我的祭司。
撒上2:12  
以利的两个儿子是卑劣之徒；他们不认识耶和华，
撒上2:13  
也不理会祭司从百姓所当得的分。凡有人献祭，正煮肉的时候，祭司的仆人就来，手拿三齿的叉子，
撒上2:14  
将叉子插入盆里，或鼎里，或釜里，或锅里；叉子所插上来的，祭司都取了去。凡到示罗来的以色列人，他们都是这样对待。
撒上2:15  
甚至在未烧脂油以前，祭司的仆人就来对献祭的人说，将肉给祭司去烤吧；他不要煮过的肉，只要生的。
撒上2:16  
献祭的人若说，必须先烧脂油，然后你才可以随意取肉；仆人就说，你现在就给，不然我便抢去。
撒上2:17  
如此，这两个少年人的罪在耶和华面前甚大，因为他们藐视耶和华的供物。
撒上2:18  
那时，撒母耳还是童子，束着细麻布的以弗得，在耶和华面前供职。
撒上2:19  
他母亲每年为他作一件小外袍，同着丈夫上来献年祭的时候带来给他。
撒上2:20  
以利为以利加拿和他的妻子祝福，说，愿耶和华由这妇人赐你后裔，代替她从耶和华求来的。他们就回本乡去了。
撒上2:21  
耶和华眷顾哈拿，她就怀孕，生了三个儿子和两个女儿。童子撒母耳在耶和华面前渐渐长大。
撒上2:22  
以利年甚老迈，听见他两个儿子待以色列众人的事，又听见他们与会幕门前服事的妇人苟合；
撒上2:23  
他就对他们说，你们为何行这样的事？我从这众百姓听见你们所行的恶事。
撒上2:24  
我儿啊，不可这样；我听见耶和华百姓所传的风声不好。
撒上2:25  
人若得罪人，有神为他作仲裁；人若得罪耶和华，有谁能为他作仲裁呢？然而他们还是不听父亲的话，因为耶和华想要杀他们。
撒上4:5  
耶和华的约柜到了营中，全以色列就大声欢呼，地也回声响应。
撒上4:6  
非利士人听见欢呼的声音，就说，在希伯来人营里有这样大声的欢呼，是怎么回事？随后就知道耶和华的约柜到了营中。
撒上4:7  
非利士人就惧怕起来，因为他们说，有神到了他们营中；又说，我们有祸了！因为向来不曾有这样的事。
撒上4:8  
我们有祸了！谁能救我们脱离这些大能之神的手呢？从前在旷野用各样灾殃击打埃及人的，就是这些神。
撒上4:9  
非利士人哪，你们要刚强，要作大丈夫，免得作希伯来人的奴仆，如同他们作过你们的奴仆一样。你们要作大丈夫，与他们争战。
撒上4:10  
非利士人和以色列人打仗，以色列人被击败，各向各家奔逃；被杀的人甚多，以色列的步兵仆倒了三万。
撒上4:11  
神的约柜被掳去，以利的两个儿子何弗尼、非尼哈也死了。
------------------------
　　等到神借着撒母耳带进大卫和所罗门，以色列人才有一次的复兴。慢慢的，祭司又被复兴起来，并且得了加强。大卫把祭司分作二十四个班次（代上二四），在神面前供职，那种光景远胜过西乃山下摩西的时代。可惜好景不常，到了一个时候，荒凉又来了。列王纪和历代志给我们看见，许多时候祭司不像样，圣殿也关了门，祭坛也荒废了（王下十二5~8，代下二八24~25，二九6~8）。这真是最可怜的光景。
--------本段经节汇集--------
历代志上一章（略，若需要被汇集，请勾选“不忽略整章”）
王下12:5  
祭司每人当从所认识的人收了来，修理殿的一切破损之处。
王下12:6  
无奈到了约阿施王二十三年，祭司仍未修理殿的破损之处。
王下12:7  
所以约阿施王召了大祭司耶何耶大和众祭司来，对他们说，你们怎么不修理殿的破损之处呢？从今以后，你们不要从所认识的人再收银子，要将所收的交出来，用以修理殿的破损之处。
王下12:8  
众祭司答应不再从百姓收银子，也不修理殿的破损之处。
代下28:24  
亚哈斯将神殿里的器皿都聚了来，捣毁了，又封锁耶和华殿的门，并且在耶路撒冷各处的拐角为自己筑坛。
代下28:25  
他又在犹大各城建造邱坛，向别神烧香，惹动耶和华他列祖之神的怒气。
代下29:6  
我们的列祖不忠信，行了耶和华我们神眼中看为恶的事，离弃祂，转脸不顾耶和华的居所，以背向着祂。
代下29:7  
他们又封锁廊门，熄灭灯火，不在圣所中向以色列的神烧香，或献燔祭。
代下29:8  
因此，耶和华的忿怒临到犹大和耶路撒冷，使其中的人成为令人惊恐、惊骇、嗤笑的因由，正如你们亲眼所见的。
------------------------
　　到了新约时代，主耶稣来了，祂在神面前一直是个祭司，而且是个大祭司。祂在地上的时候，常把人带到神面前；祂是个进入神里面、让神通过的人。你我必须承认，当主在地上的时候，祂实实在在是通着活水的人，祂让神的灵从祂经过，祂和神的灵之间畅通无阻。到祂受死的时候，祂在十字架上经过死，把自己完全献给神。然后，祂从死里复活，升到神的面前，为我们作了尊荣的大祭司；祂身上实在有祭司的光景。　　不仅主耶稣是如此，甚至我们这些接受祂的人也个个都是祭司。因着祂祭司的生命已经进到我们里面，我们每一个人都能亲近神，与神相交，让神通过。今天我们每一个人都能摸着生命活水的源头，让这生命的活水在我们里面涌流，成为活水的江河。我们都能作亲近神的祭司。　　然而，召会历史给我们看见，从使徒时代下来，召会一再的荒凉，甚至荒凉到一个地步，像旧约的以色列人一样，把祭司职分丢光了。看看今天的基督教，仅仅少数传道人、有圣职的人才是祭司。但有些所谓有圣职的人，作祭司作得不像样，既不懂得怎样祷告，摸神的宝座，也不懂得怎样让生命的活水，从他们里面流过。所以，今天基督教的光景很像列王纪和历代志里所记载的，圣殿关门，祭坛荒废，祭司不像样，不过是一片荒凉而已。　　我们深信，在这末后的世代中，神要恢复祂召会的建造，定规先要恢复祭司的职分。祭司的职分托住召会的建造；没有祭司职分，就没有召会建造的可能。所以，神正在发出呼声，要呼召人出来尽祭司的职分，就像当日在西乃山下呼召利未人一样。今天谁肯站在神这边，与神交通，让神通过，起来作神的祭司呢？
　
　　我们再来看圣经中权柄的一条线。当神的百姓成为一个国度时，他们中间立刻有了权柄，因为国度里必然有权柄。以色列人中的头一个权柄是摩西，摩西之后是约书亚。从约书亚下来，都是士师作权柄。到大卫、所罗门起来，就带进君王的权柄；君王的权柄就是国度的权柄。不幸的是，在大卫、所罗门之后，列王开始败坏，玷污了他们从神所得的权柄。所以到了这时候，不仅君王一塌糊涂，祭司也消踪灭迹。这时最显明的人物就是申言者，许多申言者都兴起来了。　　神原初的定意乃是要得着正确的祭司同着君王。当祭司和君王来不及时，申言者才出来，作为帮助、补充。旧约圣经里最大的申言者，是以利亚和以利沙，他们是在以色列人最荒凉的时候出来尽职。那时的亚哈王邪恶败坏至极，并且似乎是找不到祭司，所以神就兴起申言者。　　到了新约时代，在彼得、约翰、和保罗这些使徒们身上，不仅有神的祭司职分，实在也有神的权柄。然而，后来召会开始荒凉，祭司职分衰微，召会的权柄也就变得不像样，直至今日。若是我们看看各处基督教的光景，就会发现虽然有一些牧师、传道人，却没有真实地祭司，也没有真实地君王。而今天大体神的儿女，也不懂作祭司和作君王，只懂得讲道、听道。来了一个出名的传道人，大家就一拥而去。来了一个奋兴会，众人也是一拥而至。等到听完了道，也开完了会，众人的光景依然荒凉如故。　　甚至我们中间也是如此，许多地方召会都争着要话语执事，要会讲道的人，却不那么注重人人都要作君尊的祭司。这并不是说为神说话不对，或说话语执事不该有。事实上，我们中间话语还不够多，还需要加多、加强。然而，祭司和君王仍应该比申言者更强才对。神子民中间光景正常时，应该有祭司同着君王；他们与神交通，在神里面，让神流通，并且带进君王的权柄。因此，他们能带着交通施权柄，或者说带着权柄施交通。　　我们要大声疾呼，在召会中每一个人都应该作君尊的祭司。林前十四章说，要切慕申言（1）；可见申言者的恩赐是要切慕、追求才能得到的。但我们一得救就是君尊的祭司了（彼前二9）；这个地位，这个资格，我们已经有了。我们不愿意我们中间，讲道的人多过祷告的人，话语的职事强过祭司的职分。我们盼望今后在聚会中，祷告和歌唱的声音超过讲道的声音。当然，有时也应该有话语执事，把神特别的话语带给我们，但经常的光景应该满了君尊祭司的事奉。
--------本段经节汇集--------
哥林多前书十四章（略，若需要被汇集，请勾选“不忽略整章”）
林前14:1  
你们要追求爱，更要切慕属灵的恩赐，尤其要切慕申言。
彼前2:9  
惟有你们是蒙拣选的族类，是君尊的祭司体系，是圣别的国度，是买来作产业的子民，要叫你们宣扬那召你们出黑暗、入祂奇妙之光者的美德；
------------------------
　
　　我们怎样能作祭司，供祭司的职分？作祭司的路非常简单，就是照着希伯来四章十六节所说，来到施恩的宝座前，受怜悯，得恩典，作应时的帮助。而启示录二十二章一节也说到宝座，从这宝座有生命的活水流出。我们将这两处经文对照起来看，立刻就领会，怜悯和恩典就是活水从神流出来作人的生命。当我们到神面前朝见神，接触神，在灵里祷告神，摸神宝座的时候，都会有这个经历，觉得神的灵就在我们里面流通。圣经里不只说神的灵在我们里面运行，像膏油一样的涂抹，也说像生命活水的流通。当我们亲近神，祷告神，与神有交通时，我们里头就感觉神的灵从我们经过，叫我们里面得着供应。这个供应就是应时的帮助，也就是神的怜悯和恩典。我们虽然是不配的人，但是神的怜悯，叫我们能得神的恩典，作我们应时的帮助。
--------本段经节汇集--------
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
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　　我们送东西给可爱的人，那个叫恩典；但若是给一个乞丐，那就是怜悯。人的光景正常，我们给，是向他施恩典；人的光景不像样，我们给，是向他施怜悯。我们来到神面前，许多时候光景是不像样的；虽然如此，神还是临到我们，这个临到就是怜悯。当祂怜悯我们之后，就赐给我们恩典。　　不论是怜悯或是恩典，都是指神自己从我们里面通过，给我们得着。有的人见证说，“我的房东很难为我，我去祷告，神就给我开路，作了我应时的帮助。”有的人说，“我的孩子生病了，我实在觉得为难，就去祷告；感谢神，祂听了我的祷告，把孩子治好了，这真是应时的帮助。”这虽然不错，但这些说法不一定准确。这些祷告所得的答应，不一定是这里所说“应时的帮助”。我们不是也有很多相反的经历么？好些时候，有人难为你，你越祷告，那个难为越大。好些时候，你的亲人生病，你越祷告，病反倒越重。许多时候我们的祷告，神不一定替我们成全。　　然而，当我们每一次祷告神的时候，不论祂是否照我们所求的给我们成全，只要我们接触祂，祂就像活水一样从我们流过；这个流过就成了我们真实地帮助。外面的难处可能仍旧存在，甚至加重，但里面却满有说不出来的平安和喜乐。这个才是真实地帮助。所以，什么叫作应时的帮助呢？应时的帮助就是这位活神，这位流出来的神，流到你里面，从你通过，把你滋润、灌溉，给你供应。　　我们的神是一位流出来的神。祂头一步是在祂儿子里流出来，第二步是在圣灵里流出来。约翰福音告诉我们，祂头一步的流出来，是作生命的粮食；第二步的流出来，是作生命的活水（六35，七38~39）。流出来作粮食的，就是主耶稣；流出来作活水的，就是圣灵。到了启示录二十二章，就说从神和羔羊的宝座，流出生命水的河，沿着生命水的河长着生命树（1~2）。我们都该知道，那就是神流出来了。生命树就是基督，活水就是圣灵，这一切流出来都是为作人的供应。
--------本段经节汇集--------
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约7:38  
信入我的人，就如经上所说，从他腹中要流出活水的江河来。
约7:39  
耶稣这话是指着信入祂的人将要受的那灵说的；那时还没有那灵，因为耶稣尚未得着荣耀。
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
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　　现今通往至圣所的路已经打开（来十19），宝座是你我可以摸的；神和羔羊已经从宝座流出来，作人的供应。每当我们靠着主的血，来到神的施恩宝座前，摸这宝座时，神就在我们里面流通，滋润我们，灌溉我们；这时，我们里面的喜乐实在是难以形容。不论环境上的遭遇如何恶劣，我们里头依然满了滋润，满了灌溉。
--------本段经节汇集--------
来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
------------------------
　　在宇宙间神只有一个宝座，没有两个宝座。神是在羔羊里头坐在祂的宝座上，如同光在灯里面一样。神在基督里，神和基督在一个宝座上。这一个宝座，一面是为着蒙恩的人，是施恩的宝座；一面是对付神的仇敌，是掌权的宝座。施恩的宝座是联于祭司职分，掌权的宝座是联于君王职分。　　圣经给我们看见，从神的宝座或神面前流出的，有两条不同的河。一条是水流（启二十二1），另一条是火流（但七10）。水流是为着施恩，火流是为着审判。凡让神的水流流通的人，都到新耶路撒冷去；凡给神的火流冲刷的人，都到火湖里去。整个宇宙就是这两条河流的故事。到末了，生命的水流就流成一个水城，审判的火流就流成一个火湖。
--------本段经节汇集--------
启22:1  
天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。
但7:10  
从祂面前有火河流出。事奉祂的有千千，侍立在祂面前的有万万。审判者已经坐庭，案卷都展开了。
------------------------
　　我们今天有双重的身分，既是祭司，又是君王；与祭司职分有关的是神施恩的宝座，与君王职分有关的是神掌权的宝座。我们能来到神面前，摸祂施恩的宝座，得着祂的活水，从我们通过，好受怜悯，得恩典，作应时的帮助。我们也能在这里，摸神掌权的宝座，让神伸出手来审判地上一切不该有的光景。
　
　　我们作祭司尽职，乃是来摸神施恩的宝座。希伯来书告诉我们，我们能经过裂开的幔子，进入至圣所，到神面前接触神，摸施恩的宝座（十19~20，四16）。当我们摸着这宝座时，神生命的活水就从神那里，流通到我们里面，从我们经过，作了我们应时的帮助。并且当我们这样亲近神，让神生命的活水，从我们里面流通时，我们就被流到神的交通里，也就被流到神的建造里。我们越让这活水流通，就越觉得不能单独，越在一个圣灵里和众圣徒相调为一，结果就是同被建造。
--------本段经节汇集--------
来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
来10:20  
是借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体，
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
------------------------
　　所以，要让神达到建造的目的，你我必须是一个让神流通的人，是一个进入至圣所，摸神的宝座，让神的活水从我们里面流过的人。这样的人，就是神所要的祭司。神要祂所创造的人作这样的人；人堕落之后，神要祂所拣选的人也作这样的人；人荒凉了，神又要祂所分别出来的人作这样的人；到了新约时代，神还是要祂所救赎的人作这样的人。然而在这个末后的世代，这样的人出了问题；于是，神再发出呼声，要蒙恩的人看见这个异象，答应神的呼召，站到神这一边。　　神要我们这些蒙恩的人常常进入至圣所，摸神施恩的宝座，让神生命的活水流通。结果，在我们里面的光景，就是新耶路撒冷。神和羔羊的宝座，就设立在我们里面，生命的活水就在我们里面流通。这个流通，就把我们众人都流到神的交通里，叫我们众人都在祂的生命和圣灵里，同被建造，成为祂圣别的居所。这就是神今天所要的。　　原刊于一九六一年五月“话语职事”第一百十九期
　Scripture Reading: 1 Pet. 2:5, 9; Rev. 1:5-6; 5:8-10; 20:6; 22:1-2; Heb. 10:19-20; 4:14-16; Zech. 6:12-13
　In order for the church to be built up, our spirits must be released and blended into one, because the building of God is carried out through the saints being blended into one in the flow of the Spirit, which is the flow of the water of life. The believers who allow the Spirit of life to flow out from within them are priests. In the Old Testament the building of the tabernacle and of the temple, including its recovery, depended upon the priesthood. Only when there are persons serving God as priests can the building of God’s dwelling place be carried out. The Lord Jesus is the Builder of the temple of God. He is building the temple by bearing the priesthood. He is full of the honor and glory of the priesthood.
　The building of the church depends on whether or not the saints will bear the priesthood before God. Only the priests draw near to God, touch the throne of God, and allow God to flow through them. The water of life can flow through them and into other persons. The flowing of the water of life is the only way that builds up the church of God.
　When God does a work of recovery, the recovery of His Word is crucial. When the children of Israel returned from the land of captivity to Jerusalem, they needed Ezra to open the book of law and read the Word of God so that they might know God according to His Word (Neh. 8:1-6). In the process of building the church, we need the opening of the Word of God so that God’s children may see what God is doing in this age and know how God is carrying out the building work. We hope that through these messages the Spirit will bring us into the spirit of the priesthood. The priests are the only people that God needs. The believers are priests, and they need to bear the priesthood by entering into the Holy of Holies, touching the throne of God, and allowing God to flow through them.
　Let us consider this matter as presented in the Bible.
　
THE LINE OF THE PRIESTHOOD AND THE LINE OF THE KINGSHIP
　God created man in His image so that man would be His expression, and He gave dominion to man so that man would be His representation (Gen. 1:26). When the Bible speaks of man, it first speaks of image and dominion, showing that God cares for His image and dominion in man.
　The line of image is the line of the priesthood, because only when man draws near to God and allows God to flow through him can God’s image be expressed. Moses remained in the presence of God and fellowshipped with God for forty days. As a result, he was saturated with God, and his face was shining (Exo. 34:28-30). In those forty days Moses was with God as a priest. He put aside all other matters and remained with God. He lived in the presence of God, touched God, and allowed God to flow through him and saturate him so that his whole being was filled with the glory of God. This shows that those who bear the image of God live the life of a priest in a practical way.
　It is easy to associate the line of dominion with the line of the kingship, because a king receives authority from God in order to reign for God. Hence, in the Bible the lines of image and dominion are the lines of the priesthood and the kingship. These two lines run from the beginning of the Bible to the end of the Bible. When the Bible speaks of God creating man, it speaks of image and dominion. In the last book of the Bible, Revelation, the apostle John says that the Lord has released us from our sins by His blood so that we might be priests (1:5-6), that the Lord made us priests and a kingdom to reign on the earth (5:10), and that when we are resurrected and enter into glory, we will be priests who will reign with the Lord (20:6). Finally, when the New Jerusalem is manifested, the holy city is like jasper (21:11, 18). Jasper denotes the image of God, because God is like jasper in appearance (4:3). In the holy city the water of life—the Spirit of life—flows to fill the city with God; hence, the image of God is fully expressed. Furthermore, those who are a part of the New Jerusalem will reign as kings and exercise God’s authority for eternity (22:5).
　The two lines of the priesthood and the kingship run through the Bible. The priesthood enables man to express God, and the kingship enables man to represent God. The priesthood causes man to have the image of God, and the kingship causes man to have the dominion of God.
　
THE DESOLATION AND RECOVERY OF THE PRIESTHOOD
　God created man with the intention that man would be a priest, that is, a person who draws near to God, allows God to flow through him, is saturated with God, and expresses the glory of God. God also intended that man would exercise His authority. The enemy knew that if the water of life could not flow through man, man would not be like God and could not exercise God’s authority. Hence, the enemy came in to damage man so that man would not draw near to God, contact God, or let God flow through him. This is when the Adamic race failed God and fell.
　God, however, did not give up His original intention. He continued to work by gaining the fathers, such as Abel, Enoch, and Noah. Later, He chose Abraham from the fallen human race so that his descendants would become a new race, the children of Israel. After the children of Israel came out of Egypt and arrived at Mount Sinai, God said to them, “You have seen what I did to the Egyptians and how I bore you on eagles’ wings and brought you to Myself...And you shall be to Me a kingdom of priests and a holy nation” (Exo. 19:4, 6). God intended that the Israelites would become His priests, not individually but corporately as a kingdom.
　The desire of God’s heart was for every Israelite to be a priest who drew near to God, allowed God to pass through him, and was saturated with God. Moses is an example. As the representative of the children of Israel, he had the image of God to express God, and he also had the dominion of God to represent God. God’s intention was that every Israelite would be like Moses, having God’s image and dominion.
　As soon as God unveiled His heart’s desire, the children of Israel fell and were corrupted. While Moses was fulfilling his priesthood by drawing near to God, the children of Israel were tempted at the foot of Mount Sinai. They did not know how to touch God, draw near to God, or be in His presence; they only knew how to serve a visible god with their physical eyes. As a result, they built a golden calf to worship, thus corrupting themselves. When Moses came down from the mountain and saw the situation, he was furious, and said, “Whoever is for Jehovah, come to me” (32:26). This was a call for those who were on God’s side to stand with Moses. Of the twelve tribes, only the tribe of Levi stood on God’s side. Then Moses told the Levites to take out their swords and slay the idol worshippers. The Levites did not care for human relationships; they slew even their own kinsmen. Because the Levites sanctified themselves and remained loyal to God, the priesthood was transferred from the Israelites to the tribe of Levi (vv. 26-29; Num. 1:53). At this time the Levites became the priests of God. Only the Levites could draw near to God and enter into His presence. They could fellowship with God, allow God to flow through them, and be mingled with Him.
　However, history repeated itself, and the priests of the tribe of Levi fell into a desolate state. In the book of Judges a certain Levite was hired by Micah to serve an idol for ten pieces of silver, an array of clothing, and his food, thus undermining the status of a priest and defiling the ministry of the priesthood (17:7-13). Later, at the time of Eli the priesthood was completely corrupted (1 Sam. 2:12-25). The children of Israel became so desolate that the Ark was captured (4:5-11).
　It was not until God first raised up David through Samuel and then Solomon that the children of Israel were revived and the priests were revived and strengthened. David divided the priests into twenty-four divisions to minister before God (1 Chron. 24). However, this good situation did not last long. The children of Israel fell into desolation, the priests were not up to standard, the temple was shut, and the altar was abandoned (2 Kings 12:5-8; 2 Chron. 28:24-25; 29:6-8). This was a pitiful situation.
　In the New Testament the Lord Jesus is a priest; He is even the High Priest. When He was on the earth, He always brought men to God. He was a person who had entered into God and who allowed God to flow through Him (John 14:9-11). When the Lord was on the earth, the water of life was flowing through Him, and He allowed the Spirit of God to flow through Him. There was no obstacle between Him and God. After He went to the cross and offered Himself to God, He was raised from the dead and ascended to the presence of God to become our glorious High Priest (Heb. 4:14; 7:26).
　The Lord Jesus is our Priest, and those who receive Him are also priests (1 Pet. 2:5, 9). His priestly life has entered into us; hence, we can draw near to God, fellowship with God, and allow God to flow through us. As believers, we can touch the source of the water of life, and we can allow the water of life to flow into us and to flow out of us as rivers of living water. We can be priests who draw near to God.
　According to church history, after the time of the apostles the church became desolate, just as the children of Israel in the Old Testament became desolate, and the priesthood was lost. In Christianity only a few believers function as priests. But even these few believers do not know how to pray and touch the throne of God, nor do they know how to allow the water of life to flow through them. The situation in Christianity is very much like the desolate state recorded in the books of Kings and Chronicles: the temple was closed, the altar was abandoned, and the priests were improper.
　In order to recover the building of His church, God must first recover the priesthood. The priesthood upholds the building of the church; without the priesthood it is impossible to build up the church. Hence, God is sounding out a call for us to fulfill the priesthood, just as He called the Levites at the foot of Mount Sinai. Who is willing to stand on God’s side in order to fellowship with God and allow God to flow through him by rising up to be a priest of God?
　
THE DESOLATION AND RECOVERY OF THE KINGSHIP
　Let us now consider the line of authority in the Bible. As soon as the Israelites became a kingdom, authority was established among them, because there must be authority in a kingdom. Among the children of Israel, Moses was the first person to represent God’s authority. After Moses there was Joshua, and after Joshua, God’s authority was with the judges. When David was raised up, the authority of the kingship was brought in. The authority of the kingship was the authority of the kingdom. After David and Solomon, the kings became corrupted and defiled the authority that they had received from God. When the priests were improper and the kings were defiled, the prophets were raised up.
　God desired to have proper priests and kings. But when the priests and kings were not up to the standard, the prophets came in as a help and a supplement. The Old Testament prophets include Elijah and Elisha. They ministered when the children of Israel were in a desolate state. At the time of King Ahab, who was very evil and corrupt, the priests seemed to have disappeared.
　In the New Testament the apostles, such as Peter, John, and Paul, were not only in the priesthood but also had the authority of God. With time, however, the church became desolate, the priesthood waned, and the authority in the church failed. Although there are pastors and preachers in Christianity, the functions of the priesthood and the kingship are missing. Furthermore, the majority of God’s children do not know how to function as a priest or a king. They know only about giving a message or listening to a message. Believers rush to hear a famous preacher, and they attend revival meetings, but their condition remains desolate.
　Such a condition exists even among us. Many local churches are seeking eloquent ministers of the word, but they do not pay much attention to every saint functioning as a royal priest. This does not mean that it is wrong to speak for God or that ministers of the word are not needed. The Word needs to be increased and strengthened among us, but the priesthood and the kingship need to be stronger than the prophethood. When the people of God are normal, they should be priests and kings. They should fellowship with God, abide in Him, and allow Him to flow through them, thus bringing in the authority of the kingship. As a result, they will be able to exercise authority in fellowship, or have fellowship with authority.
　Everyone in the church should be a royal priest. First Corinthians 14:1 says that the believers should desire to prophesy. This shows that the gift of prophesying is obtained through desiring and pursuing. In contrast, a believer becomes a royal priest as soon as he is saved (1 Pet. 2:9). Every believer has this status. We do not like it when only a few saints pray, nor do we like to see the ministry of the word being stronger than the ministry of the priesthood. We hope that more saints will pray and sing in the meetings. There are times when we need to hear a special word, but the normal situation should be that the meetings are full of the service of the royal priests.
　
MINISTERING AS PRIESTS
　According to Hebrews 4:16, the way to minister as a priest is simply to come forward to the throne of grace to receive mercy and find grace for timely help. Revelation 22:1 says that the river of water of life proceeds from the throne of God. If we compare these two verses, we will realize that mercy and grace proceed out of God to be man’s life. When we come forward to behold God and contact Him by praying in our spirit and touching His throne, we experience the Spirit flowing in us. The operation of the Spirit in us is not only like the anointing but also like the flowing of the water of life. When we draw near to God in prayer to fellowship with Him, we have an inner sense that the Spirit is flowing through us and supplying us. This supply is the timely help, which is the mercy and grace of God. Although we are unworthy, the mercy of God reaches us and positions us to receive His grace as our timely help.
　If we give things to someone who is lovable, it is called grace; if we give things to a beggar, it is called mercy. If a person’s condition is normal, he receives grace; if his condition is poor, he receives mercy. In the eyes of God our condition is poor. Nevertheless, God still visits us. This visitation is mercy. After He bestows mercy on us, He gives us grace.
　Both mercy and grace refer to God flowing through us and being gained by us. Sometimes a saint testifies, “My landlord was hard on me. Then I prayed, and God opened the way for me as my timely help.” Some sisters testify, “I was in difficulty because my child was sick. Then I prayed, and God answered my prayer by healing my child. This was truly the timely help.” Such testimonies are not wrong, but the descriptions might not be accurate. The answers for these types of prayers are not the “timely help” that we are referring to. Have we not had experiences of prayers that resulted in the opposite of what we prayed for? There have been times when we were in a difficult situation, but the more we prayed, the more trouble there was. Sometimes we have prayed when a family member was sick, but the sickness did not leave. There are many times when our prayers are not “answered” by God in our way of “timely help.”
　Whether or not our prayer is “answered,” as long as we contact God, He will flow through us as the living water. This flow is our timely help. The problems might remain or even become worse, but inwardly, we will experience unspeakable peace and joy. This is timely help. Timely help is the living God, the flowing God, coming into us and flowing through us to refresh, water, and supply us.
　Our God is a flowing God. The first step that He took was to flow out in His Son. The second step was to flow out in the Holy Spirit. According to the Gospel of John, the first step of His flowing out was to be the bread of life, and the second step of His flowing out was to be the water of life (6:35; 7:38-39). The Lord Jesus is the bread of life, and the Spirit is the water of life. Out of the throne of God and of the Lamb proceeds the river of water of life, and the tree of life grows along both sides of the river. We must see that this is God flowing out. The tree of life is Christ, and the water of life is the Holy Spirit, both of whom flow out to be our supply.
　The way into the Holy of Holies is now open, and we can enter in (Heb. 10:19-20). We can touch the throne. God and the Lamb are flowing out from the throne to be our supply. Whenever, by the Lord’s blood, we come forward and touch the throne of grace, God flows to refresh and water us, and we experience indescribable joy, no matter how harsh the circumstances are.
　God has only one throne in the universe. He does not have two thrones. Just as the light is in the lamp, God is in the Lamb. God in Christ is sitting on one throne. To the believers, this throne is the throne of grace, but to God’s enemy, it is the throne of authority. The throne of grace is related to the priesthood, and the throne of authority is related to the kingship.
　Out from the throne of God flows the river of water of life (Rev. 22:1) and the stream of fire (Dan. 7:10). The river of water of life is for grace, and the stream of fire is for judgment. Those persons who allow the river of water of life to flow through them will end up in the New Jerusalem, but those who are swept away by the stream of fire will end up in the lake of fire. The meaning of the universe is related to these two rivers. The flow of the river of water of life produces a city of water, but the stream of the fire of God’s judgment flows into the lake of fire.
　As believers, we have a twofold status: we are both priests and kings. The priesthood is related to the throne of grace, and the kingship is related to the throne of authority. When we touch the throne of grace and allow the water to flow through us, we receive mercy and find grace for timely help. Then we can touch His throne of authority so that He can judge the improper situations within us.
　
FUNCTIONING AS PRIESTS TO BRING IN THE BUILDING
　Our function as a priest is to touch the throne of grace. Hebrews says that we can pass through the veil that was split to enter the Holy of Holies in order to contact God by touching the throne of grace (10:19-20; 4:16). When we touch the throne, the water of life will flow into us and become our timely help. Moreover, when we draw near to God in such a way, we will be carried by the flow into fellowship with God and into the building of God. The more we allow the water of life to flow in us, the more we will sense that we cannot be independent, and the more the Spirit will blend us with other saints into one. As a result, we will be built up together.
　In order for God to gain His building, we must be those who allow Him to flow through us by entering into the Holy of Holies to touch the throne of God. God desires such priests. God desired that the man created by Him would be such a person. After man fell, God desired that the people called by Him would be such persons. After they became desolate, God desired that the people sanctified by Him would be such persons. God still desires that His redeemed people would be such persons. Therefore, He is sounding out the call for His people to see this vision, answer His call, and stand on His side.
　God wants us, His saved ones, to enter into the Holy of Holies in order to touch the throne of grace and allow the water of life to flow through us. Then our inner condition will match the New Jerusalem. The throne of God and of the Lamb will be established in us, and the river of water of life will flow in us. This flow will bring us into fellowship with God and will cause us to be built up in His life to be His holy dwelling place. This is what God desires today.
 
　　读经：彼得前书二章五节，九节，启示录一章五至六节，五章八至十节，二十章六节，二十二章一至二节，希伯来书十章十九至二十节，四章十四至十六节，撒迦利亚书六章十二至十三节。

　　我们讲到召会的建造，众人在灵里都有非常好的响应。可见神在弟兄姊妹里面，实在作了奇妙的工作。然后，神又带领我们看见，召会要得着建造，我们的灵必须释放出来，必须相调为一。因为神的建造乃是众圣徒在神生命的活水，就是圣灵的流通里，相调为一而成功的。同时，神也给我们看见，能这样让神生命的灵，生命的活水，从里面流通的人，乃是一班作祭司的人。所有旧约时代的建造，不论是帐幕、圣殿、或是圣殿的恢复等，都在于有人在神面前，负起祭司的职分。有人在神面前作祭司事奉神，神居所的建造才得以完成。主耶稣自己就是神圣殿的建造者，祂建造神的殿，乃是在于祂担负祭司的职任；祂身上满了祭司的尊荣。

　　这给我们清楚看见，召会的建造在于众圣徒在神面前，实际的作祭司，担负起祭司的职分。因为唯有作祭司的人，才是时常亲近神，摸神宝座，让神从他身上流通的人。唯有这样的人，神的活水、神的灵才能流过他，并且从他流通到别人身上。唯有这样的流通，才能叫神的召会得着实在的建造。

　　当神在地上作恢复的工作时，祂话语的恢复是极其重要的。正如当日以色列人从被掳之地回到耶路撒冷，需要以斯拉带领他们打开律法书，读神的话语，使他们按照神所说过的话认识神。今天我们也有同样的感觉，在召会建造的过程中，我们需要再把神的话打开，给神的儿女们看见，到底神在这个时代要作什么，神怎样才能完成这建造的工作。我们深切盼望，借着这些信息，神的灵把我们众人都带到祭司的灵里面，使每一个人都有一个感觉，在宇宙间，神所需要唯一的一班人就是神的祭司；所有蒙恩的人，都是神的祭司，都要在神面前承担祭司职分，常常进入至圣所，摸神的宝座，让神从他们里面流过。

　　现在我们要用全本圣经，从创世记一直到启示录，来看这件事。
 
　Scripture Reading: 1 Pet. 2:5, 9; Rev. 1:5-6; 5:8-10; 20:6; 22:1-2; Heb. 10:19-20; 4:14-16; Zech. 6:12-13

　In order for the church to be built up, our spirits must be released and blended into one, because the building of God is carried out through the saints being blended into one in the flow of the Spirit, which is the flow of the water of life. The believers who allow the Spirit of life to flow out from within them are priests. In the Old Testament the building of the tabernacle and of the temple, including its recovery, depended upon the priesthood. Only when there are persons serving God as priests can the building of God’s dwelling place be carried out. The Lord Jesus is the Builder of the temple of God. He is building the temple by bearing the priesthood. He is full of the honor and glory of the priesthood.

　The building of the church depends on whether or not the saints will bear the priesthood before God. Only the priests draw near to God, touch the throne of God, and allow God to flow through them. The water of life can flow through them and into other persons. The flowing of the water of life is the only way that builds up the church of God.

　When God does a work of recovery, the recovery of His Word is crucial. When the children of Israel returned from the land of captivity to Jerusalem, they needed Ezra to open the book of law and read the Word of God so that they might know God according to His Word (Neh. 8:1-6). In the process of building the church, we need the opening of the Word of God so that God’s children may see what God is doing in this age and know how God is carrying out the building work. We hope that through these messages the Spirit will bring us into the spirit of the priesthood. The priests are the only people that God needs. The believers are priests, and they need to bear the priesthood by entering into the Holy of Holies, touching the throne of God, and allowing God to flow through them.

　Let us consider this matter as presented in the Bible.
　　第一，我们曾多次说过，神创造人乃是按着祂的形像（创一26）。神所以按着祂的形像造人，乃是要人作祂的彰显。等到神把人造好之后，神又把权柄赐给人。神给人权柄，乃是要人作祂的代表。圣经里一提到人的问题，首先就提到形像和权柄，因为神在人身上所注意的，就是形像和权柄这两面的问题。

　　在圣经中，形像这一条线，就是祭司的一条线。因为人唯有作祭司亲近神，让神从里面流通，才能有神的形像。我们都知道，摩西有四十天之久，停留在神的面前，和神交通，结果他就被神浸透。当他从神的面光中出来时，他面上放光，真是像神。在那四十天之中，摩西实实在在是在那里作神的祭司。他抛开一切的事务，进到神面前，活在神的面光中，摸着神自己，让神从他里面流通，让神把他浸透，以致他身上全是神的荣光。这说明他有神的形像，完全是因为他是一个作祭司的人，实际的过祭司的生活。

　　另一面，我们很容易想到，权柄的线就是君王的线；因为君王是从神得着权柄，为神掌权的。所以圣经中形像和权柄这两条线，就是祭司和君王的两条线。这两条线从头至尾完全贯通全本圣经。我们曾经交通过，圣经一开头说到神创造人，就提到形像和权柄。到了圣经末一卷启示录，一开始在一章五至六节，使徒就说，主用祂自己的血，把我们从我们的罪中释放了，是要叫我们作祭司。到了五章十节又说，主叫我们作祭司，也作君王，在地上执掌王权。二十章六节提到我们复活进入荣耀，与主同在时，仍然说我们要作祭司，并要与主一同作王。到末了，新耶路撒冷显出来时，使徒又说，这座圣城的光景就像碧玉。碧玉就是神的形像，因为神显出来的形像就是碧玉（四3）。这座圣城里面有神的活水，就是生命的灵，一直在流通着，使全城满了神的自己，所以外面完全彰显出神的形像。同时，那些有分于新耶路撒冷的人也都要作王执掌神的权柄，直到永永远远（二二5）。

　　由此可见，圣经里一直有祭司和君王的两条线，祭司是叫人能像神，君王是叫人能代表神；祭司是叫人有神的形像，君王是叫人有神的权柄。
 
　God created man in His image so that man would be His expression, and He gave dominion to man so that man would be His representation (Gen. 1:26). When the Bible speaks of man, it first speaks of image and dominion, showing that God cares for His image and dominion in man.

　The line of image is the line of the priesthood, because only when man draws near to God and allows God to flow through him can God’s image be expressed. Moses remained in the presence of God and fellowshipped with God for forty days. As a result, he was saturated with God, and his face was shining (Exo. 34:28-30). In those forty days Moses was with God as a priest. He put aside all other matters and remained with God. He lived in the presence of God, touched God, and allowed God to flow through him and saturate him so that his whole being was filled with the glory of God. This shows that those who bear the image of God live the life of a priest in a practical way.

　It is easy to associate the line of dominion with the line of the kingship, because a king receives authority from God in order to reign for God. Hence, in the Bible the lines of image and dominion are the lines of the priesthood and the kingship. These two lines run from the beginning of the Bible to the end of the Bible. When the Bible speaks of God creating man, it speaks of image and dominion. In the last book of the Bible, Revelation, the apostle John says that the Lord has released us from our sins by His blood so that we might be priests (1:5-6), that the Lord made us priests and a kingdom to reign on the earth (5:10), and that when we are resurrected and enter into glory, we will be priests who will reign with the Lord (20:6). Finally, when the New Jerusalem is manifested, the holy city is like jasper (21:11, 18). Jasper denotes the image of God, because God is like jasper in appearance (4:3). In the holy city the water of life—the Spirit of life—flows to fill the city with God; hence, the image of God is fully expressed. Furthermore, those who are a part of the New Jerusalem will reign as kings and exercise God’s authority for eternity (22:5).

　The two lines of the priesthood and the kingship run through the Bible. The priesthood enables man to express God, and the kingship enables man to represent God. The priesthood causes man to have the image of God, and the kingship causes man to have the dominion of God.
　　我们看过圣经的头尾，现在来看中间的过程。有一件事非常希奇，神当初造人的时候，就盼望人能够作祭司，成为亲近神、让神通过、让神浸透、彰显神荣耀的人；同时，也盼望人为神掌权。仇敌知道只要不让神生命的活水从人里面流通，人就不能像神，也不能为神掌权。所以神的仇敌就来把人破坏了，叫人不能亲近神，不能与神接触，不能让神通过。至此，亚当的族类就失败，堕落了。

　　然而，神并没有放弃祂当初的心意，祂仍然继续作工，得着了亚伯、以诺、挪亚这些列祖。以后，祂从堕落的人类当中拣选出一个人，就是亚伯拉罕，要叫他的子孙成为一个新的族类，就是后来的以色列人。以色列人出埃及，到了西乃山那里，神就对他们说，“我向埃及人所行的事，你们都看见了，且看见我如鹰将你们背在翅膀上，带来归我。…你们要归我作祭司的国度，为圣别的国民。”（出十九4，6）神要以色列人作祂的祭司，但不是一个一个的作，乃是成为一个团体，成为一个国度。

　　所以，在神的心意里，每一个以色列人都该是神的祭司，都该是亲近神、让神通过、让神浸透的人。以摩西为例，他是以色列人中典型的代表人物。他有神的形像，能彰显神；也是神的代表，能代表神掌权。神就是要以色列人个个都像摩西一样，有神的荣光，也有神的权柄。

　　圣经启示我们，神刚揭示祂的心意，以色列人就发生败坏的事。当摩西一个人在神面前尽祭司职分，亲近神的时候，那些无知的以色列人，在西乃山下受了试炼，等不及摩西下山。他们不懂得怎样用灵摸神，亲近神，与神同在，只会凭着外面的眼睛事奉看得见的神，所以就造了一只金牛犊来拜，而把自己完全败坏了。摩西从山上下来看见这事，就大发雷霆，对那些拜牛犊的以色列人说，“凡属耶和华的，都到我这里来！”（出三二26。）他的意思是说，你们中间谁是站在神这一边的，谁是和神站在一起的，就站到我这边。那时十二个支派中，只有利未一个支派站在神这一边。摩西对他们说，要拔出刀来，杀这些拜偶像的人。这一班利未人听了摩西的吩咐，就不顾人情，动手杀了自己的骨肉之亲。因着他们这样分别自己，向神忠诚，祭司职分就从全体以色列人转到利未人身上（26~29）。这时，利未人就变作神的祭司，唯有他们能亲近神，到神面前，摸着神的同在；也唯有他们能与神相交，让神从他们通过，而与神相调。

　　然而，不幸的事一再重演。到了一个时候，连利未支派的祭司也荒凉了。士师记给我们看见，有一个作神祭司的利未人，竟然为着糊口，为着养生，到一个人家里就食，拜了那人家里的偶像，破坏了祭司的地位，也玷污了祭司的职分（十七7~13）。不仅如此，到了以利的时候，祭司的职分就完全败落了（撒上二12~25）。因此，以色列人荒凉到连约柜都被掳了（四5~11）。

　　等到神借着撒母耳带进大卫和所罗门，以色列人才有一次的复兴。慢慢的，祭司又被复兴起来，并且得了加强。大卫把祭司分作二十四个班次（代上二四），在神面前供职，那种光景远胜过西乃山下摩西的时代。可惜好景不常，到了一个时候，荒凉又来了。列王纪和历代志给我们看见，许多时候祭司不像样，圣殿也关了门，祭坛也荒废了（王下十二5~8，代下二八24~25，二九6~8）。这真是最可怜的光景。

　　到了新约时代，主耶稣来了，祂在神面前一直是个祭司，而且是个大祭司。祂在地上的时候，常把人带到神面前；祂是个进入神里面、让神通过的人。你我必须承认，当主在地上的时候，祂实实在在是通着活水的人，祂让神的灵从祂经过，祂和神的灵之间畅通无阻。到祂受死的时候，祂在十字架上经过死，把自己完全献给神。然后，祂从死里复活，升到神的面前，为我们作了尊荣的大祭司；祂身上实在有祭司的光景。

　　不仅主耶稣是如此，甚至我们这些接受祂的人也个个都是祭司。因着祂祭司的生命已经进到我们里面，我们每一个人都能亲近神，与神相交，让神通过。今天我们每一个人都能摸着生命活水的源头，让这生命的活水在我们里面涌流，成为活水的江河。我们都能作亲近神的祭司。

　　然而，召会历史给我们看见，从使徒时代下来，召会一再的荒凉，甚至荒凉到一个地步，像旧约的以色列人一样，把祭司职分丢光了。看看今天的基督教，仅仅少数传道人、有圣职的人才是祭司。但有些所谓有圣职的人，作祭司作得不像样，既不懂得怎样祷告，摸神的宝座，也不懂得怎样让生命的活水，从他们里面流过。所以，今天基督教的光景很像列王纪和历代志里所记载的，圣殿关门，祭坛荒废，祭司不像样，不过是一片荒凉而已。

　　我们深信，在这末后的世代中，神要恢复祂召会的建造，定规先要恢复祭司的职分。祭司的职分托住召会的建造；没有祭司职分，就没有召会建造的可能。所以，神正在发出呼声，要呼召人出来尽祭司的职分，就像当日在西乃山下呼召利未人一样。今天谁肯站在神这边，与神交通，让神通过，起来作神的祭司呢？
 
　God created man with the intention that man would be a priest, that is, a person who draws near to God, allows God to flow through him, is saturated with God, and expresses the glory of God. God also intended that man would exercise His authority. The enemy knew that if the water of life could not flow through man, man would not be like God and could not exercise God’s authority. Hence, the enemy came in to damage man so that man would not draw near to God, contact God, or let God flow through him. This is when the Adamic race failed God and fell.

　God, however, did not give up His original intention. He continued to work by gaining the fathers, such as Abel, Enoch, and Noah. Later, He chose Abraham from the fallen human race so that his descendants would become a new race, the children of Israel. After the children of Israel came out of Egypt and arrived at Mount Sinai, God said to them, “You have seen what I did to the Egyptians and how I bore you on eagles’ wings and brought you to Myself...And you shall be to Me a kingdom of priests and a holy nation” (Exo. 19:4, 6). God intended that the Israelites would become His priests, not individually but corporately as a kingdom.

　The desire of God’s heart was for every Israelite to be a priest who drew near to God, allowed God to pass through him, and was saturated with God. Moses is an example. As the representative of the children of Israel, he had the image of God to express God, and he also had the dominion of God to represent God. God’s intention was that every Israelite would be like Moses, having God’s image and dominion.

　As soon as God unveiled His heart’s desire, the children of Israel fell and were corrupted. While Moses was fulfilling his priesthood by drawing near to God, the children of Israel were tempted at the foot of Mount Sinai. They did not know how to touch God, draw near to God, or be in His presence; they only knew how to serve a visible god with their physical eyes. As a result, they built a golden calf to worship, thus corrupting themselves. When Moses came down from the mountain and saw the situation, he was furious, and said, “Whoever is for Jehovah, come to me” (32:26). This was a call for those who were on God’s side to stand with Moses. Of the twelve tribes, only the tribe of Levi stood on God’s side. Then Moses told the Levites to take out their swords and slay the idol worshippers. The Levites did not care for human relationships; they slew even their own kinsmen. Because the Levites sanctified themselves and remained loyal to God, the priesthood was transferred from the Israelites to the tribe of Levi (vv. 26-29; Num. 1:53). At this time the Levites became the priests of God. Only the Levites could draw near to God and enter into His presence. They could fellowship with God, allow God to flow through them, and be mingled with Him.

　However, history repeated itself, and the priests of the tribe of Levi fell into a desolate state. In the book of Judges a certain Levite was hired by Micah to serve an idol for ten pieces of silver, an array of clothing, and his food, thus undermining the status of a priest and defiling the ministry of the priesthood (17:7-13). Later, at the time of Eli the priesthood was completely corrupted (1 Sam. 2:12-25). The children of Israel became so desolate that the Ark was captured (4:5-11).

　It was not until God first raised up David through Samuel and then Solomon that the children of Israel were revived and the priests were revived and strengthened. David divided the priests into twenty-four divisions to minister before God (1 Chron. 24). However, this good situation did not last long. The children of Israel fell into desolation, the priests were not up to standard, the temple was shut, and the altar was abandoned (2 Kings 12:5-8; 2 Chron. 28:24-25; 29:6-8). This was a pitiful situation.

　In the New Testament the Lord Jesus is a priest; He is even the High Priest. When He was on the earth, He always brought men to God. He was a person who had entered into God and who allowed God to flow through Him (John 14:9-11). When the Lord was on the earth, the water of life was flowing through Him, and He allowed the Spirit of God to flow through Him. There was no obstacle between Him and God. After He went to the cross and offered Himself to God, He was raised from the dead and ascended to the presence of God to become our glorious High Priest (Heb. 4:14; 7:26).

　The Lord Jesus is our Priest, and those who receive Him are also priests (1 Pet. 2:5, 9). His priestly life has entered into us; hence, we can draw near to God, fellowship with God, and allow God to flow through us. As believers, we can touch the source of the water of life, and we can allow the water of life to flow into us and to flow out of us as rivers of living water. We can be priests who draw near to God.

　According to church history, after the time of the apostles the church became desolate, just as the children of Israel in the Old Testament became desolate, and the priesthood was lost. In Christianity only a few believers function as priests. But even these few believers do not know how to pray and touch the throne of God, nor do they know how to allow the water of life to flow through them. The situation in Christianity is very much like the desolate state recorded in the books of Kings and Chronicles: the temple was closed, the altar was abandoned, and the priests were improper.

　In order to recover the building of His church, God must first recover the priesthood. The priesthood upholds the building of the church; without the priesthood it is impossible to build up the church. Hence, God is sounding out a call for us to fulfill the priesthood, just as He called the Levites at the foot of Mount Sinai. Who is willing to stand on God’s side in order to fellowship with God and allow God to flow through him by rising up to be a priest of God?
　　我们再来看圣经中权柄的一条线。当神的百姓成为一个国度时，他们中间立刻有了权柄，因为国度里必然有权柄。以色列人中的头一个权柄是摩西，摩西之后是约书亚。从约书亚下来，都是士师作权柄。到大卫、所罗门起来，就带进君王的权柄；君王的权柄就是国度的权柄。不幸的是，在大卫、所罗门之后，列王开始败坏，玷污了他们从神所得的权柄。所以到了这时候，不仅君王一塌糊涂，祭司也消踪灭迹。这时最显明的人物就是申言者，许多申言者都兴起来了。

　　神原初的定意乃是要得着正确的祭司同着君王。当祭司和君王来不及时，申言者才出来，作为帮助、补充。旧约圣经里最大的申言者，是以利亚和以利沙，他们是在以色列人最荒凉的时候出来尽职。那时的亚哈王邪恶败坏至极，并且似乎是找不到祭司，所以神就兴起申言者。

　　到了新约时代，在彼得、约翰、和保罗这些使徒们身上，不仅有神的祭司职分，实在也有神的权柄。然而，后来召会开始荒凉，祭司职分衰微，召会的权柄也就变得不像样，直至今日。若是我们看看各处基督教的光景，就会发现虽然有一些牧师、传道人，却没有真实地祭司，也没有真实地君王。而今天大体神的儿女，也不懂作祭司和作君王，只懂得讲道、听道。来了一个出名的传道人，大家就一拥而去。来了一个奋兴会，众人也是一拥而至。等到听完了道，也开完了会，众人的光景依然荒凉如故。

　　甚至我们中间也是如此，许多地方召会都争着要话语执事，要会讲道的人，却不那么注重人人都要作君尊的祭司。这并不是说为神说话不对，或说话语执事不该有。事实上，我们中间话语还不够多，还需要加多、加强。然而，祭司和君王仍应该比申言者更强才对。神子民中间光景正常时，应该有祭司同着君王；他们与神交通，在神里面，让神流通，并且带进君王的权柄。因此，他们能带着交通施权柄，或者说带着权柄施交通。

　　我们要大声疾呼，在召会中每一个人都应该作君尊的祭司。林前十四章说，要切慕申言（1）；可见申言者的恩赐是要切慕、追求才能得到的。但我们一得救就是君尊的祭司了（彼前二9）；这个地位，这个资格，我们已经有了。我们不愿意我们中间，讲道的人多过祷告的人，话语的职事强过祭司的职分。我们盼望今后在聚会中，祷告和歌唱的声音超过讲道的声音。当然，有时也应该有话语执事，把神特别的话语带给我们，但经常的光景应该满了君尊祭司的事奉。
 
　Let us now consider the line of authority in the Bible. As soon as the Israelites became a kingdom, authority was established among them, because there must be authority in a kingdom. Among the children of Israel, Moses was the first person to represent God’s authority. After Moses there was Joshua, and after Joshua, God’s authority was with the judges. When David was raised up, the authority of the kingship was brought in. The authority of the kingship was the authority of the kingdom. After David and Solomon, the kings became corrupted and defiled the authority that they had received from God. When the priests were improper and the kings were defiled, the prophets were raised up.

　God desired to have proper priests and kings. But when the priests and kings were not up to the standard, the prophets came in as a help and a supplement. The Old Testament prophets include Elijah and Elisha. They ministered when the children of Israel were in a desolate state. At the time of King Ahab, who was very evil and corrupt, the priests seemed to have disappeared.

　In the New Testament the apostles, such as Peter, John, and Paul, were not only in the priesthood but also had the authority of God. With time, however, the church became desolate, the priesthood waned, and the authority in the church failed. Although there are pastors and preachers in Christianity, the functions of the priesthood and the kingship are missing. Furthermore, the majority of God’s children do not know how to function as a priest or a king. They know only about giving a message or listening to a message. Believers rush to hear a famous preacher, and they attend revival meetings, but their condition remains desolate.

　Such a condition exists even among us. Many local churches are seeking eloquent ministers of the word, but they do not pay much attention to every saint functioning as a royal priest. This does not mean that it is wrong to speak for God or that ministers of the word are not needed. The Word needs to be increased and strengthened among us, but the priesthood and the kingship need to be stronger than the prophethood. When the people of God are normal, they should be priests and kings. They should fellowship with God, abide in Him, and allow Him to flow through them, thus bringing in the authority of the kingship. As a result, they will be able to exercise authority in fellowship, or have fellowship with authority.

　Everyone in the church should be a royal priest. First Corinthians 14:1 says that the believers should desire to prophesy. This shows that the gift of prophesying is obtained through desiring and pursuing. In contrast, a believer becomes a royal priest as soon as he is saved (1 Pet. 2:9). Every believer has this status. We do not like it when only a few saints pray, nor do we like to see the ministry of the word being stronger than the ministry of the priesthood. We hope that more saints will pray and sing in the meetings. There are times when we need to hear a special word, but the normal situation should be that the meetings are full of the service of the royal priests.
　　我们怎样能作祭司，供祭司的职分？作祭司的路非常简单，就是照着希伯来四章十六节所说，来到施恩的宝座前，受怜悯，得恩典，作应时的帮助。而启示录二十二章一节也说到宝座，从这宝座有生命的活水流出。我们将这两处经文对照起来看，立刻就领会，怜悯和恩典就是活水从神流出来作人的生命。当我们到神面前朝见神，接触神，在灵里祷告神，摸神宝座的时候，都会有这个经历，觉得神的灵就在我们里面流通。圣经里不只说神的灵在我们里面运行，像膏油一样的涂抹，也说像生命活水的流通。当我们亲近神，祷告神，与神有交通时，我们里头就感觉神的灵从我们经过，叫我们里面得着供应。这个供应就是应时的帮助，也就是神的怜悯和恩典。我们虽然是不配的人，但是神的怜悯，叫我们能得神的恩典，作我们应时的帮助。

　　我们送东西给可爱的人，那个叫恩典；但若是给一个乞丐，那就是怜悯。人的光景正常，我们给，是向他施恩典；人的光景不像样，我们给，是向他施怜悯。我们来到神面前，许多时候光景是不像样的；虽然如此，神还是临到我们，这个临到就是怜悯。当祂怜悯我们之后，就赐给我们恩典。

　　不论是怜悯或是恩典，都是指神自己从我们里面通过，给我们得着。有的人见证说，“我的房东很难为我，我去祷告，神就给我开路，作了我应时的帮助。”有的人说，“我的孩子生病了，我实在觉得为难，就去祷告；感谢神，祂听了我的祷告，把孩子治好了，这真是应时的帮助。”这虽然不错，但这些说法不一定准确。这些祷告所得的答应，不一定是这里所说“应时的帮助”。我们不是也有很多相反的经历么？好些时候，有人难为你，你越祷告，那个难为越大。好些时候，你的亲人生病，你越祷告，病反倒越重。许多时候我们的祷告，神不一定替我们成全。

　　然而，当我们每一次祷告神的时候，不论祂是否照我们所求的给我们成全，只要我们接触祂，祂就像活水一样从我们流过；这个流过就成了我们真实地帮助。外面的难处可能仍旧存在，甚至加重，但里面却满有说不出来的平安和喜乐。这个才是真实地帮助。所以，什么叫作应时的帮助呢？应时的帮助就是这位活神，这位流出来的神，流到你里面，从你通过，把你滋润、灌溉，给你供应。

　　我们的神是一位流出来的神。祂头一步是在祂儿子里流出来，第二步是在圣灵里流出来。约翰福音告诉我们，祂头一步的流出来，是作生命的粮食；第二步的流出来，是作生命的活水（六35，七38~39）。流出来作粮食的，就是主耶稣；流出来作活水的，就是圣灵。到了启示录二十二章，就说从神和羔羊的宝座，流出生命水的河，沿着生命水的河长着生命树（1~2）。我们都该知道，那就是神流出来了。生命树就是基督，活水就是圣灵，这一切流出来都是为作人的供应。

　　现今通往至圣所的路已经打开（来十19），宝座是你我可以摸的；神和羔羊已经从宝座流出来，作人的供应。每当我们靠着主的血，来到神的施恩宝座前，摸这宝座时，神就在我们里面流通，滋润我们，灌溉我们；这时，我们里面的喜乐实在是难以形容。不论环境上的遭遇如何恶劣，我们里头依然满了滋润，满了灌溉。

　　在宇宙间神只有一个宝座，没有两个宝座。神是在羔羊里头坐在祂的宝座上，如同光在灯里面一样。神在基督里，神和基督在一个宝座上。这一个宝座，一面是为着蒙恩的人，是施恩的宝座；一面是对付神的仇敌，是掌权的宝座。施恩的宝座是联于祭司职分，掌权的宝座是联于君王职分。

　　圣经给我们看见，从神的宝座或神面前流出的，有两条不同的河。一条是水流（启二十二1），另一条是火流（但七10）。水流是为着施恩，火流是为着审判。凡让神的水流流通的人，都到新耶路撒冷去；凡给神的火流冲刷的人，都到火湖里去。整个宇宙就是这两条河流的故事。到末了，生命的水流就流成一个水城，审判的火流就流成一个火湖。

　　我们今天有双重的身分，既是祭司，又是君王；与祭司职分有关的是神施恩的宝座，与君王职分有关的是神掌权的宝座。我们能来到神面前，摸祂施恩的宝座，得着祂的活水，从我们通过，好受怜悯，得恩典，作应时的帮助。我们也能在这里，摸神掌权的宝座，让神伸出手来审判地上一切不该有的光景。
 
　According to Hebrews 4:16, the way to minister as a priest is simply to come forward to the throne of grace to receive mercy and find grace for timely help. Revelation 22:1 says that the river of water of life proceeds from the throne of God. If we compare these two verses, we will realize that mercy and grace proceed out of God to be man’s life. When we come forward to behold God and contact Him by praying in our spirit and touching His throne, we experience the Spirit flowing in us. The operation of the Spirit in us is not only like the anointing but also like the flowing of the water of life. When we draw near to God in prayer to fellowship with Him, we have an inner sense that the Spirit is flowing through us and supplying us. This supply is the timely help, which is the mercy and grace of God. Although we are unworthy, the mercy of God reaches us and positions us to receive His grace as our timely help.

　If we give things to someone who is lovable, it is called grace; if we give things to a beggar, it is called mercy. If a person’s condition is normal, he receives grace; if his condition is poor, he receives mercy. In the eyes of God our condition is poor. Nevertheless, God still visits us. This visitation is mercy. After He bestows mercy on us, He gives us grace.

　Both mercy and grace refer to God flowing through us and being gained by us. Sometimes a saint testifies, “My landlord was hard on me. Then I prayed, and God opened the way for me as my timely help.” Some sisters testify, “I was in difficulty because my child was sick. Then I prayed, and God answered my prayer by healing my child. This was truly the timely help.” Such testimonies are not wrong, but the descriptions might not be accurate. The answers for these types of prayers are not the “timely help” that we are referring to. Have we not had experiences of prayers that resulted in the opposite of what we prayed for? There have been times when we were in a difficult situation, but the more we prayed, the more trouble there was. Sometimes we have prayed when a family member was sick, but the sickness did not leave. There are many times when our prayers are not “answered” by God in our way of “timely help.”

　Whether or not our prayer is “answered,” as long as we contact God, He will flow through us as the living water. This flow is our timely help. The problems might remain or even become worse, but inwardly, we will experience unspeakable peace and joy. This is timely help. Timely help is the living God, the flowing God, coming into us and flowing through us to refresh, water, and supply us.

　Our God is a flowing God. The first step that He took was to flow out in His Son. The second step was to flow out in the Holy Spirit. According to the Gospel of John, the first step of His flowing out was to be the bread of life, and the second step of His flowing out was to be the water of life (6:35; 7:38-39). The Lord Jesus is the bread of life, and the Spirit is the water of life. Out of the throne of God and of the Lamb proceeds the river of water of life, and the tree of life grows along both sides of the river. We must see that this is God flowing out. The tree of life is Christ, and the water of life is the Holy Spirit, both of whom flow out to be our supply.

　The way into the Holy of Holies is now open, and we can enter in (Heb. 10:19-20). We can touch the throne. God and the Lamb are flowing out from the throne to be our supply. Whenever, by the Lord’s blood, we come forward and touch the throne of grace, God flows to refresh and water us, and we experience indescribable joy, no matter how harsh the circumstances are.

　God has only one throne in the universe. He does not have two thrones. Just as the light is in the lamp, God is in the Lamb. God in Christ is sitting on one throne. To the believers, this throne is the throne of grace, but to God’s enemy, it is the throne of authority. The throne of grace is related to the priesthood, and the throne of authority is related to the kingship.

　Out from the throne of God flows the river of water of life (Rev. 22:1) and the stream of fire (Dan. 7:10). The river of water of life is for grace, and the stream of fire is for judgment. Those persons who allow the river of water of life to flow through them will end up in the New Jerusalem, but those who are swept away by the stream of fire will end up in the lake of fire. The meaning of the universe is related to these two rivers. The flow of the river of water of life produces a city of water, but the stream of the fire of God’s judgment flows into the lake of fire.

　As believers, we have a twofold status: we are both priests and kings. The priesthood is related to the throne of grace, and the kingship is related to the throne of authority. When we touch the throne of grace and allow the water to flow through us, we receive mercy and find grace for timely help. Then we can touch His throne of authority so that He can judge the improper situations within us.
　　我们作祭司尽职，乃是来摸神施恩的宝座。希伯来书告诉我们，我们能经过裂开的幔子，进入至圣所，到神面前接触神，摸施恩的宝座（十19~20，四16）。当我们摸着这宝座时，神生命的活水就从神那里，流通到我们里面，从我们经过，作了我们应时的帮助。并且当我们这样亲近神，让神生命的活水，从我们里面流通时，我们就被流到神的交通里，也就被流到神的建造里。我们越让这活水流通，就越觉得不能单独，越在一个圣灵里和众圣徒相调为一，结果就是同被建造。

　　所以，要让神达到建造的目的，你我必须是一个让神流通的人，是一个进入至圣所，摸神的宝座，让神的活水从我们里面流过的人。这样的人，就是神所要的祭司。神要祂所创造的人作这样的人；人堕落之后，神要祂所拣选的人也作这样的人；人荒凉了，神又要祂所分别出来的人作这样的人；到了新约时代，神还是要祂所救赎的人作这样的人。然而在这个末后的世代，这样的人出了问题；于是，神再发出呼声，要蒙恩的人看见这个异象，答应神的呼召，站到神这一边。

　　神要我们这些蒙恩的人常常进入至圣所，摸神施恩的宝座，让神生命的活水流通。结果，在我们里面的光景，就是新耶路撒冷。神和羔羊的宝座，就设立在我们里面，生命的活水就在我们里面流通。这个流通，就把我们众人都流到神的交通里，叫我们众人都在祂的生命和圣灵里，同被建造，成为祂圣别的居所。这就是神今天所要的。

　　原刊于一九六一年五月“话语职事”第一百十九期
 
　Our function as a priest is to touch the throne of grace. Hebrews says that we can pass through the veil that was split to enter the Holy of Holies in order to contact God by touching the throne of grace (10:19-20; 4:16). When we touch the throne, the water of life will flow into us and become our timely help. Moreover, when we draw near to God in such a way, we will be carried by the flow into fellowship with God and into the building of God. The more we allow the water of life to flow in us, the more we will sense that we cannot be independent, and the more the Spirit will blend us with other saints into one. As a result, we will be built up together.

　In order for God to gain His building, we must be those who allow Him to flow through us by entering into the Holy of Holies to touch the throne of God. God desires such priests. God desired that the man created by Him would be such a person. After man fell, God desired that the people called by Him would be such persons. After they became desolate, God desired that the people sanctified by Him would be such persons. God still desires that His redeemed people would be such persons. Therefore, He is sounding out the call for His people to see this vision, answer His call, and stand on His side.

　God wants us, His saved ones, to enter into the Holy of Holies in order to touch the throne of grace and allow the water of life to flow through us. Then our inner condition will match the New Jerusalem. The throne of God and of the Lamb will be established in us, and the river of water of life will flow in us. This flow will bring us into fellowship with God and will cause us to be built up in His life to be His holy dwelling place. This is what God desires today.

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