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创世记生命读经 · 第83篇

被变化（六）

BEING TRANSFORMED (6)
1我对柱子还有负担。在创世记中，几乎每件事都是在圣经以后各卷书中发展的种子。根据这原则，我们来看王上七章十三至二十二节，那是圣经中关于柱子很强的一段话。雅各的蒙召，雅各的被变化，主要的是与柱子有关。在伯特利的梦以后，雅各立了一根柱子。（创二八18。）他回到伯特利，又立了一根柱子。（创三五14。）雅各第一次立柱子的时候说，『我所立为柱子的石头，也必作神的家（殿）。』（创二八22。）这指明柱子不仅是柱子，还要成为伯特利，神的家。列王纪上第一次题到殿。先前有帐幕，但没有殿。在殿的外面，最显著的东西就是两根柱子。在王上七章，有这两根柱子的详细图画。我们已看过创世记中柱子的种子，现在我有负担来看旧约以后各卷书中这粒种子的发展；以后我们要看新约中这粒种子的完成。
1I am still burdened about the pillar. Based upon the principle that nearly everything in the book of Genesis is a seed that is developed in the following books of the Bible, we come to 1 Kings 7:13-22, a strong portion in the Word regarding the pillars. In Jacob’scall ing, Jacob’s being transformed was mainly related to this matter of the pillar. After his dream at Bethel, Jacob set up a pillar (28:18). When he returned to Bethel, he also set up a pillar (35:14). When Jacob set up the pillar the first time, he said, “This stone which I have set for a pillar, shall be God’sho use” (28:22). This indicates that the pillar was not only the pillar, but also that it would become Bethel, the house of God. In 1 Kings we have the first mention of the temple. Prior to that, there was the tabernacle, but no temple. The most striking feature of the exterior of the temple was the two pillars. In 1 Kings chapter seven we have a detailed picture of these pillars. I am burdened that, having considered the seed of the pillar in Genesis, we now look into the development of this seed in the following books of the Old Testament. Later, we shall consider the consummation of this seed in the New Testament
《2》与殿的建造有关《a》由所罗门藉著户兰所建造
b) Related to the Building of the Temple aa. By Solomon through Hiram
2殿的柱子是由所罗门藉著户兰建造的。户兰是作铜匠的，满有智慧、聪明、技能，善于各样铜作。（王上七14。）在旧约中，很多东西就如帐幕和殿，都是影儿，豫表。我们需要知道这一切豫表的实现。所罗门是基督的豫表，户兰是新约中有恩赐之人的豫表。无疑的，使徒保罗是有恩赐的人；他是新约的户兰。以弗所四章12十一、十二节说，『祂所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，为要成全圣徒。』有恩赐的人是元首赐给身体的，为要成全圣徒。柱子不是所罗门直接建造的，乃是所罗门藉著户兰建造的；这指明今天基督建造柱子不是直接的，乃是藉著有恩赐的人。因此我们必须把自己交在有恩赐的人手中，就像铜在户兰有技能且有恩赐的手中一样。
2The pillars of the temple were built by Solomon through Hiram, “a worker in brass” who was “filled with wisdom, and understanding, and skill to work all works in brass” (1 Kings 7:14). Much of what is found in the Old Testament, such as the tabernacle and the temple, is a shadow, a type. We need to know the fulfillment of all these types. Solomon was a type of Christ, and Hiram was a type of the gifted person in the New Testament. Undoubtedly, the Apostle Paul was a gifted person; he was the New Testament Hiram. Ephesians 4:11 and say, “And He gave some apostles, and some prophets, and some evangelists, and some shepherds and teachers, for the perfecting of the saints.” The gifted persons are given by the Head to the Body to perfect the saints. That the pillars were not built by Solomon directly but by Solomon through Hiram indicates that today Christ does not build up the pillars directly but through the gifted persons. Thus, we must submit to the hands of the gifted persons, just as the brass was subject to the skilled and gifted hands of Hiram.
《b》两根柱子
bb. Two Pillars
3按照王上七章十五节，户兰『制造两根铜柱。』在圣经中，二是见证的数字。这两根柱子立在殿前作为见证。在创世记中，关于柱子的思想是见证。雅各与拉班和解之后，他就拿一块石头立作柱子，（创三一45，）这根柱子乃是见证。（创三一51～52。）无疑的，雅各在二十八章立起柱子，他的观念也是见证。在神的灵默示下，他说这见证要成为神的家（殿）。旧约的殿对神的确是见证。今天关于召会，原则也是一样。按照提前三章十五节，神的家－召会，乃是柱石。这意思是整体的召会立在地上，向宇宙见证神。因此在旧约中，殿前的两根柱子，乃是神建造有力的见证。
3According to 1 Kings 7:15, Hiram “fashioned two pillars” (Heb.). In the Bible, the number two is the number of testimony. These two pillars stood in front of the temple as a testimony. The thought concerning the pillar in the book of Genesis is that of testimony. After Jacob had arranged a settlement with Laban, he “took a stone, and set it up for a pillar” (31:45), and this pillar was a testimony (31:51-52). Undoubtedly, when Jacob set up the pillar in chapter twenty-eight, his concept was also that of a testimony. Under the inspiration of the Spirit of God, he said that this testimony would be the house of God. The temple in the Old Testament certainly was a testimony to God. The principle is the same with respect to the church today. According to 1 Timothy 3:15, the house of God, which is the church, is the pillar. This means that the church as a whole stands on earth to testify God to the universe. Therefore, the two pillars in front of the temple in the Old Testament were a strong testimony of God’s building.
《c》铜造的
cc. Of Brass
4现在我们来到关键的点－两根柱子是铜造的。（王上七15。）创世记的柱子是石柱，但王上七章的柱子是铜柱。石头指明变化。虽然我们是泥土，却能变化成为石头。但铜表征甚么？铜表征神的审判。例如，帐幕门口的祭坛包著铜，指明神的审判。（出二七1～2，民十六38～40。）洗濯盆也是铜作的。（出三十18。）此外，挂在杆子上的铜蛇，（民二一～9，）也见证基督替我们受神审判。（约三14。）所以，在豫表上，铜总是表征神的审判。那两根柱子是铜造的，清楚指明我们若要作柱子，就必须认识我们是在神审判之下的人。我们不仅该在神的审判之下，也该在我们自己的审判之下。正如保罗在加拉太二章二十节一样，我们必须说，『我已经被钉十字架。我所以被钉，因为在神的经纶中，我一无用处，我只有资格死。』许多弟兄很聪明能干，许多姊妹也很美好，但我们必须认识，实际上我们一无是处，连一文也不值；我们只配死。说『我已经被除去，被定罪，被冶死，』就是一种自我审判。你对自己的判断是甚么？你必须回答说，『我对自己的判断是一无是处，我已经被钉在十字架上。』你若自以为有资格作柱子，就已经没有资格了。让我讲一点倪弟兄设立长老的实行。倪弟兄说，没有一个有野心作长老的人该作长老。所以我们在中国大陆时，许多人说，『不要以为你能作长老，不要有野心作长老。你若有野心作长老，就永远作不了长老。』一九三三年，我初次到上海，遇见一位弟兄，后来发现他很有野心作长老。倪弟兄告诉我，就是因为这位弟兄这样有野心作长老，所以他没有资格作长者。谁有野心作长老，谁就没有资格作长老。有的弟兄多多少少可以作见证，这些年在美国，我们就这样实行。我们中间有些人想作长老，他们甚至从一地迁到另一地，找机会作长老。他们知道某地的长老已经额满，就迁到有缺额的地方去。但这些缺额只能由没有野心作长老的人填补。我们一旦发现一位弟兄有野心作长老，他就永远贫穷、罪恶、堕落且败坏。』不但如此，我们还必须说，『主阿，我是这样的堕落、罪恶且败坏，我怎能承担长老的责任？我没有资格。』这就是铜的经历。称义自己，自认为有资格，就是与铜无关。经历铜的人，乃是一直在审判之下的人。
4Now we come to a crucial point — the two pillars were made of brass (1 Kings 7:15). In Genesis the pillar is a pillar of stone, but in 1 Kings 7 the pillars are pillars of brass. A stone indicates transformation. Although we are clay, we can be transformed into stone. But what does brass signify? It signifies God’s judgment. For example, the altar at the entrance of the tabernacle was covered with brass indicating God’s judgment (Exo. 27:1-2; Num. 16:38-40). The laver was also made of brass (Exo. 30:18). Furthermore, the serpent of brass put on a pole (Num. 21:8-9) also testified of Christ’s being judged by God8 on our behalf (John 3:14). Therefore, in typology, brass always signifies God’s judgment. That the two pillars were made of brass clearly indicates that if we would be a pillar, we must realize that we are those under God’s judgment. We should not only be under God’s judgment, but also under our own judgment. Like Paul in Galatians 2:20, we must say, “I have been crucified. I have been crucified because I am not good for anything in God’secon o my. I am only qualified for death.” Many brothers are intelligent and capable and many sisters are quite nice. Nevertheless, we must recognize that actually we are not good at all. We are not even worth a penny. We are only good for death. To say, “I have been put aside, condemned, and put to death,” is a type of self- judgment. What is your judgment regarding yourself? You must answer, “My judgment of myself is that I am good for nothing and that I have been crucified.” If you think that you are qualified to be a pillar, then you are already disqualified. Let me relate something concerning Brother Nee’s practice relating to the appointment of elders. Brother Nee said that no one who was ambitious to be an elder should ever be an elder. Therefore, many of us in mainland China said, “Don’t think that you can be an elder and do not be ambitious to be an elder. If you are ambitious to be an elder, you can never be one.” When I first came to Shanghai in 1933, I met a certain brother. I later discovered that he was very ambitious to be an elder. Brother Nee told me that just because this brother was so ambitious to be an elder he was not qualified to be an elder. Whoever is ambitious to be an elder is disqualified from being one. More or less, as some brothers can testify, we have practiced this during these years in the United States. A few among us have hunted for eldership. They have even moved from place to place seeking an opportunity to be an elder. After realizing that the eldership in a particular locality had been filled up, they moved to another locality where there were many openings. However, those openings could only be filled by those who had no ambition to be elders. Once we discover that a brother is ambitious to be an elder, he will be fully disqualified for eternity. The reason for this is that such a brother is not a person under God’s judgment. We all must say, “I am not qualified. I am poor, sinful, fallen, and corrupt.” Moreover, we must say, “Lord, I am so fallen, sinful, and corrupt. How could I bear the responsibility of the eldership? I am not qualified for this.” This is the experience of brass. To justify ourselves and to qualify ourselves is to be through with the brass. Those who experience brass are those who are constantly under judgment.
5早年在中国，我有时觉得希奇，为甚么倪弟兄在这件事上这样严格，最终我知道，凡有野心在召会生活任何一方面带头的人，都成了难处。没有一个例外。但所有对召会的建造真正有益的人，乃是那些自以为没有资格带头的人。他们总是说，『我不彀格，我太贫穷，我的性情不适合。我还是人在天然的生命里，我不认为自己很好。』这样说不仅是在神的审判之下，也是在自己的审判之下。你对自己的评价是甚么？不要说，『别人都不好，只有我好。』甚么时候你这样说，你就了了。主绝不会印证你对自己的评价。我们都必须认识，我们是堕落、败坏、一无是处的。我们都必须感觉，在我们里面，就是在我们肉体之中，并没有善。（罗七18。）我们应当说，『我甚么都不配，只配死。弟兄们怎么会想到我该作长老？我害怕这种可能性。』我不是说空话。在过去的年间有人说，『为甚么设立了某某弟兄作长老，而不设立我？』设立他而不设立你，就因为你觉得自己有资格。你的自我认可，使你失去资格。主绝不会选上自以为有资格的人。你若自以为有资格，你就与铜无关，你是自制的金子。经历铜就是一直在神的审判之下，也在我们自己的审判之下。我们都必须把这话应用在自己身上，说，『主阿，怜悯我，因为在我里面一无良善。』这就是我们已经被钉死的原因。我们若以为在自己里面还有良善，我们就是说谎的人。
5During the early years in China, I sometimes wondered why Brother Nee was so strict in this matter. Eventually, I learned that whoever was ambitious to be a leader in any aspect of the church life became a problem. There was not one exception to this. However, all those who became a true profit to the building of the church were those who did not think of themselves as being qualified for leadership. Rather, they always said, “I am not qualified. I am too poor. My disposition is not suitable, and I am still too much in my natural life. I do not consider myself to be good.” To say this is not only to be under God’s judgment, but also under self- judgment. What is your evaluation of yourself? Do not say, “No one else is good except me.” Whenever you say this, you are finished, and the Lord would never put His seal upon this evaluation of yourself. We all must have the realization that we are fallen, corrupt, and no good. We all must feel that in us, that is, in our flesh, there is nothing good (Rom. 7:18). We should say, “I am worthy of nothing but death. How could the brothers think that I should be one of the elders? I am terrified of this possibility.” I do not speak this in vain. In the past years some have said, “Why was Brother So-and-so appointed to be an elder and I was not?” He was appointed instead of you because you feel that you are qualified. Your self- approval disqualifies you. The Lord will never choose anyone who considers himself to be qualified. If you think that you are qualified, then you have nothing to do with brass. Instead, you are self - made gold. The experience of brass is that we are always under God’s judgment and under our own self-judgment. We all must apply this word to ourselves, saying, “Lord, have mercy upon me, for in me there is nothing good.” This is the reason that we have been crucified. If we think there is something good in us, we are liars.
6在加拉太二章二十节保罗说，『不再是我，乃是基督在我里面活著。』我们也可应用他在林前十五章十节的话，那里说，『然而因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』在加拉太二章二十节保罗说，『不再是我，乃是基督。』在林前十五章十节他说，『不是我，乃是神的恩。』保罗似乎说，『无论我今天成了甚么人，都是因著神的恩。凭我自己，我一无所是。凭我自己，我绝不能成为使徒或者供应神活话的人。我比别人劳苦，但劳苦的不是我、这是神的恩。』这就是铜的经历。1在豫表和表号上，王上七章的两根铜柱告诉我们，我们必须在神的审判之下，并在我们自己的审判之下。我们必须断定自己是一无所有的，是只有资格钉死的。我这话不仅是对弟兄说，也是对姊妹说。我们没有一个人有任何用处。我们必须看自己是在神审判之下的人。一位长老若不在神的审判之下，就不能作一位好长老。一位带头的姊妹若不在神的审判之下，就不能作一位正确的带头姊妹。我完全知道并能作见证，为著供应神的话，我必须一直在自己的审判之下。我也许只花很短时间积极的为聚会祷告，却花很长的时间审判自己，审判自己的可怜、不配、肉体和天然。有时我甚至叹息著说，『哦，主阿，甚么时候我才能不在肉体里面供应你的话语？』不要以为我站在这里供应你们，我就很好。不，我太可怜了。只要我们在天然的生命里，在旧造里，我们就是可怜的。我们必须在神的审判之下事奉，并在自己对神审判的体认下尽职。我是已经受审判的人。我天然的人，肉体和自己，都已经受了神的审判，我仍然在这审判之下。我们若有这种体认，我们就成了铜。
6In Galatians 2:20 Paul said, “It is no longer I who live, but Christ lives in me.” We may also apply his word in 1 Corinthians 15:10, which says, “But by the grace of God I am what I am; and His grace unto me was not in vain, but I labored more abundantly than all of them, yet not I, but the grace of God with me.” In Galatians 2:20, Paul said, “No longer I who live, but Christ” and in 1 Corinthians 15:10, he said, “Not I, but the grace of God.” Paul seemed to be saying, “Whatever I am, I am by the grace of God. By myself, I am nothing. By myself, I could never be an apostle or a minister of God’s living word. I labored more than the others, but it was not I who labored—it was the grace of God.” This is the experience of brass. In typology and in figure, the two brass pillars in Kings 7 tell us that we must be under God’s judgment as well as under our own self-judgment. We must judge ourselves as being nothing and as being only qualified to be crucified. I say this not only to the brothers, but also to the sisters. None of us is good for anything. We must consider ourselves as those under God’s judgment. If an elder is not under God’s judgment, he cannot be a good elder, and if a leading sister is not under God’s judgment, she cannot be a proper leading sister. I fully realize and can testify that in order to minister the Word of God, I must always be under self - judgment. While I may spend only a short time praying positively for the meeting, I may spend a long time in self-judgment, judging myself as being poor, unworthy, fleshly, and natural. Sometimes, I even sigh and groan, saying, “O Lord, when will the time come that I can minister Your word apart from my flesh?” Do not think that as I stand here ministering to you, I am so good. No, I am too poor. As long as we are in the natural life and in the old creation, we are pitiful. We must serve under God’s judgment and minister under our own realization of God’s judgment. I am one who has already been judged. My natural being, my flesh, and myself have all been judged by God, and I am still under this judgment. If we have this realization, then we become brass.
7铜虽然发光，却没有荣耀。反之，金子发光是有荣耀的。铜的发光表征我们是在神的审判之下。一位长老若发光如铜，他就是一位受过神审判，且仍在神审判之下的长老。他不是为著神的荣耀站立的金灯台，他乃是为著神的审判站立的铜柱。你愿意在神的儿女中间作柱子或者作带头的么？你若愿意，就必须在神的审判之下。我盼望圣灵向你们说这话。在神的殿中没有骄傲，没有自夸。在神的殿中，柱子是铜造的。那些背担子的人，乃是受过审判的人。所有的长老都是受过神审判，且仍在神审判之下的弟兄。进一步说，他们自己完全体认这种审判。他们认识他们是在神的审判之下，因为他们是罪恶、堕落且败坏的，因为在他们里面没有良善，因为他们在神的经纶中甚么都不彀格。我能再三重复这话。你知道为甚么在基督教里有这么多的分争？就是因为没有铜，没有神的审判；所有的『柱子』都是木柱。在正当的召会生活中，你承担的责任越大，越须认识你是在神的审判之下。你不过是在神审判之下的铜。连一刻也不要使自己免于这审判；你必须一直体认这审判，并且联于铜。
7Although the brass shines, it has no glory. With the shining of gold, on the contrary, there is glory. The shining of brass signifies that we are under God’s judgment. If an elder shines like brass, then he is an elder who has been and who still is under God’s judgment. He is not the golden lampstand standing for God’s glory; he is the brass pillar standing for God’s judgment. Do you intend to be a pillar or a leader among the children of God? If you do, then you must be under God’s judgment. I hope that the Holy Spirit will speak this to you. In the temple of God there is no pride, no self-boasting. In the temple of God, the pillars are of brass. Those who bear the burden are judged beings. All the elders are brothers who have been and who are still under God’s judgment. Furthermore, this judgment is fully realized by themselves. They recognize that they are under God’s judgment because they are sinful, fallen, and corrupted, because there is nothing good in them, and because they are not qualified for anything in God’secon o my. I could repeat this word again and again and again. Do you know why there is so much fighting in Christianity? It is because there is no brass. There is no judgment by God. Rather, all the “pillars” there are wooden columns. The more responsibility you bear in the proper church life, the more you must realize that you are under God’s judgment. You are just brass under the judgment of God. Do not release yourself from this judgment even for a moment. Instead, you must remain under the realization of God’s judgment and stay with the brass
《d》每根柱子高十八肘
dd. Eighteen Cubits High Apiece
8柱子『每根高十八肘。』（王上七。）我们要看见，柱围是十二肘。十八肘是三个十二肘的一半。换句话说，十八是三个完整单位的一半。三个单位表征那已经分赐到我们里面的三一神。我们若要作柱子，首先必须审判自己，然后要被三一神充满、浸透并饱和。当我不知道为甚么每根柱子是三个完整单位的一半时，主说，『笨人，你不是讲过好几篇信息，说帐幕中的竖板每块宽一肘半么？你不是说没有一块竖板能自己站立，必须和别的竖板一起站立么？你没有看见柱子也是这样么？两块竖板如何站在一起，成为三个完整的单位，这两根柱子也照样成为三个完整的单位。』于是我说，『主阿，现在我明白了。主阿，感谢你。』
8The pillars were “eighteen cubits high apiece” (1 Kings 7:15). As we shall see, the circumference of each pillar 15 was twelve cubits. Eighteen cubits is half of three units of twelve cubits. In other words, eighteen is half of three complete units. The three units signify the very Triune God who has been dispensed into us. If we would be pillars, we must firstly judge ourselves and then be filled, saturated, and permeated with the Triune God. As I was wondering why each pillar was a half of three complete units, the Lord said, “Stupid man, have you not given several messages saying that the standing boards in the tabernacle were each one and a half cubits wide? Didn’ty ou say that no board could stand by itself, but that it had to stand with another? Don’t you see that it is the same with the pillars? Just as the two boards standing together made three complete cubits, so the two pillars make three complete units.” Then I said, “Now I understand, Lord.”
9你若要作柱子，就必须被三一神充满、浸透并饱和。但无论你怎样被神充满，你仍然只是一部分，最多是一半。你绝不能完全得著神。在你里面的那位神，也在你的弟兄里面。因为你不是一个完全的单位，你需要别人使你完整。所有的属灵大汉，都以为他们自己能单独成为完整的。但圣经启示每个人只是一半。帐幕中的竖板是一半，（出二六15～16，）殿中的每根柱子也是一半。有的人听到这话也许会说，『李弟兄在寓意化圣经。』我若是寓意化，我就有立场寓意化。圣经为甚么不说柱子高十七肘，或十九肘？倘若柱子是这个高度，还可能寓意化么？不，不可能。但我寻求主的时候，祂指示我，在这段话里，十二是一个完整的单位，十八是一个半完整的单位。这指明虽然我们能被三一神充满，但神绝不会将自己完全交托给我们个人。无论我们得著神多少，我们不是全部，只是一部分。我们彼此需要；我需要你，你也需要我。主总是差遣祂的门徒两个两个的出去。（可六7，路十1，徒十三2。）我不是三十六这数字，最多是十八。无论你多高，你必须知道你只有十八肘，你需要别人。不要说，『我既完全又完整，你们都需要我，我却不需要你们。』说这话是愚昧的。最多我们只能是十八肘。有的姊妹梦想被神充满。但无论她们多么被神充满，她们绝不能多过半个单位。她们需要别人。
9If you would be a pillar, you must be filled, saturated, and permeated with the Triune God. However, no matter how much you have been filled with God, you are still only a part. At most, you are one half. You can never have God completely. The very God who is in you is also in your brother. Because you are not a full unit, you need others to complete you. All the spiritual giants think that they can be complete individu- alistically. But the Bible reveals that everyone is only a half. The standing boards in the tabernacle were a half (Exo. 26:15-16), and each of the pillars in the temple is a half. When they hear this, some may say, “Brother Lee is allegorizing the Bible.” If I am allegorizing, then I have the ground to allegorize. Why does the Bible not say that the pillars were seventeen or nineteen cubits high? Would it be possible to allegorize if the pillars were this height? No, it would be impossible. But, as I was seeking the Lord, He showed me that in this section of the Word twelve is the complete unit and eighteen is one and a half units. This indicates that although we might be filled with the Triune God, God will never wholly commit Himself to us individually. No matter how much of God we gain, we are not the whole; we are only a part. We need one another. I need you, and you need me. The Lord always sent out His disciples two by two (Mark 6:7; Luke 10:1; Acts 13:2). I am not the number thirty-six. At most, I am the number eighteen. No matter how tall you are, you must realize that you are only eighteen cubits and that you need others. Do not say, “I am perfect and complete. You all need me, but I don’t need you.” It is foolish to say this. At most, we can be only eighteen cubits. Some sisters dream about being filled with God. But no matter how much they are filled with Him, they could never be more than half a unit. They need others
《e》柱围十二肘
ee. Twelve Cubits Round
10现在我们来看柱围。王上七章十五节说，『一根长十二肘的线，围绕每根柱子。』（另译。）就语言一面来说，本节的构造十分奇特，这里不说周围有多长，而说，『一根长十二肘的线，』围绕柱子。甚至这种说法还不是逐字精确的繙译，乃是多少有点说明。国语和合本说，『围十二肘。』这个繙译很简单，我比较喜欢。但圣经没有废话，我们必须考虑本节真实结构的意义。这里的意思是用一根线量柱围，这目的是叫我们对于我们在神永远的行政中与神相调的完整和完全，有深刻的印象。七这数字由四加三组成，表征神在今世行动中的完全和完整。这是相加。但由四乘三组成的十二这数字，乃是相乘，指明受造之物与三一神调和，这调和在神永远的行政中必定是完整而完全的。柱子不是正方形、长方形或三角形，乃是圆形，表征牠完全永远。
10Now we come to the circumference of the pillars. First Kings 7:15 says, “A line of twelve cubits did compass either of them about.” As far as language is concerned, the composition of this verse is very peculiar. Instead of speaking of the circumference, it says that a “line of twelve cubits” encompassed the pillars. Even this rendering is not an exact, literal translation; it is somewhat of an interpretation. One version says, “a circumference of twelve cubits.” This rendering is simple and I prefer it. Nevertheless, the Bible has no waste of words, and we must consider the meaning of the actual composition of this verse. It means to use a thread as a line to measure around the pillars. The purpose of this is to impress us with the completion and perfection of our being mingled with God in His eternal administration. The number seven, which signifies perfection and completion in God’s move in this age, is composed of four plus three. This is a matter of addition. But the number twelve, which is composed of four times three, is a matter of multiplication, indicating that the creature is mingled with the Triune God and that this mingling must be complete and perfect in God’s eternal administration. The pillars are not square, rectangular, or triangular; they are round, circular, signifying that their perfection is eternal.
11我们把铜、高十八肘、围十二肘放在一起，就看见我们要成为柱子，必须在神的审判之下，必须完全、彻底并完整的被神浸透。我们必须是铜，周围必须是十二肘。然而无论我们多么完全的与神调和，我们仍然只是一半，我们需要另一半。如果有长老是这样，他必定是杰出的长老。如果有带头姊妹是这样，她必定是最优秀的姊妹。这样的人必能承担责任。我们的问题是我们并不定罪自己，反而表白、称义、称许并原谅自己。我们常说，『这不是我的错，这是某某弟兄的错。我总是很谨慎，我没有错。』这就是自我表白。我们表白自己后，又进一步称义并称许自己。我们无须受试验，因为我们已经称许自己。在我们眼中，我们自己没有问题。有时我们犯了错，可能又原谅自己说，『我犯了这个错，因为聚会太长，我太累。』我们常常为自己找出路！我们有四条出路：自我表白、自我称义、自我称许、以及自我原谅。甚至我们犯了错，还是原谅自己。例如，一位姊妹会说，『我字打不好，因为别人有最好的打字机，而分配给我的是最坏的打字机。』已往我有过许多的自我表白、自我称义、自我称许和自我原谅。
11As we put together the brass, the height of eighteen cubits, and the circumference of twelve cubits, we see that in order to be a pillar we must be under God’s judgment and that we must be fully, thoroughly, and completely saturated with God. We must be brass and we must be twelve cubits around. Nevertheless, no matter how completely we have been mingled with God, we are still only a half; we need another half. If any elder is like this, he will certainly be an outstanding elder. If any leading sister is like this, she will be a most excellent sister. This kind of person certainly can bear the responsibility. Our problem is that we do not condemn ourselves. Rather, we vindicate, justify, approve, and excuse ourselves. Often we say, “That is not my mistake; it is Brother So-and-so’s mistake. I am always careful. I am not wrong.” This is self-vindication. After we vindicate ourselves, we proceed to justify and approve ourselves. We do not need to be tested, for we have already approved ourselves. In our eyes, there is no problem with ourselves. Sometimes, however, we are caught in a mistake. Then we excuse ourselves, perhaps by saying, “I made that mistake because the meeting was so long and I was tired.” How often we make exits for ourselves! We have four big exits: self-vindication, self-justification, self-approval, and self-excuse. Even when we are caught in a mistake, we still excuse ourselves. For example, a sister may say, “I type poorly because the others have the best typewriters and the worst typewriter is allotted to me.” In the past, I have had a lot of self-vindication, self- justification, self-approval, and self-excuse
12夫妻在口角开始的时候，很少有一方说，『对不起，这是我的错，请赦免我。』妻子会说，『你知道我为甚么对丈夫这么厉害？因为他老是迟到。我们结婚以来，他的迟到一直困扰我。』然后丈夫会说，『我的妻子从来不同情我。我很忙，有一大堆事要作。我工作这么繁重，怎能不迟到？』这就是自我表白、自我称义、自我称许、自我原谅。我们若天天把这四件事钉在十字架上，在我们的家中就绝不会争吵。
12Very rarely does a husband or wife at the beginning of an argument, say, “I’m sorry. This is my mistake. Please forgive me.” Rather, the wife says, “Do you know why I was so strong with my husband? It was because he is always late. Throughout our whole marriage, his lateness has troubled me.” Then the husband will say, “My wife never sympathizes with me. I am busy and have a great deal of work to do. When I am overworked like this, how can I help being late?” This is self-vindication, self- justification, self-approval, and self-excuse. If we would daily crucify these four things, there would be no fighting whatever in our homes.
13我们只是四这数字还不彀，我们必须是七－四加三一神。但这还是初阶，不是完成。完成是十二这数字。要成为十二这数字，我们必须被神充满、浸透并调和。当我们完全被神浸透并调和，我们就适合于神永远的行政了。但我们已经指出，甚至在我们成了十二这个数字以后，我们仍然只有十八肘高，只是半个单位。我们若都像这样，就不会有问题。我们不会与别人相争，反而会定罪自己说，『主阿，我需要你。我已经钉在十字架上，基督活在我里面。不是我，乃是神的恩与我同在。』这是铜，是审判，是十二肘，是神人相调。既然我们最多只是一半，我们在神的经纶和行政上就需要别人。你若为这些点祷告，就会看见这就是那能在神家中承担责任的柱子。
13It is inadequate for us simply to be the number four. We must be number seven—four plus the Triune God. This, however, is still the initial stage, not the consummation, which is the number twelve. In order to be the number twelve, we must be filled, saturated, and mingled with God. When we are fully saturated and mingled with God, we are adequate for God’s eternal administration. Nevertheless, as we have pointed out, even after we have become the number twelve, we are still only eighteen cubits in height. We are only half a unit. If we were all like this, there would be no problems. Instead of fighting with others, we would condemn ourselves, saying, “Lord, I need You. I have been crucified, and Christ lives in me. It is not I, but the grace of God that is with me.” This is the brass, the judgment, and the twelve cubits, the mingling of God with man. Since we are, at most, only a half, we need others for God’secon o my and administration. If you pray over these points, you will see that this is the pillar that can bear the responsibility in the house of God
《f》两个柱顶
ff. Two Capitals
14在每根柱子的顶端，有高五肘的柱顶。（王上七16。）柱顶是柱子的顶盖。每个柱顶的高度，不是六肘或七肘，乃是五肘，这是很有意义的。我们曾多次指出，在圣经中五这数字是指责任。看看你的手：四个手指和一个拇指，为著承担责任。我们若只有四个手指，就无法适当的承担责任。四这数字表征受造之物，一这数字表征独一的神。当人加上独一的神，我们的数字就成了五。例如，十条诫命是分为两组，每组五条，写在两块石版上。十个童女也是分为五个聪明的，五个愚拙的。所以两个高五肘的柱顶，指明承担责任。你若说这是我的寓意化，我要回答说，我有立场寓意化。因为经上没有告诉我们，柱顶高四肘半或六肘，乃是高五肘。两个柱顶合起来共十肘，十这数字表征责任上的完全。十条诫命和十个童女都指明完全。所以在圣经中，十这数字启示出人对神责任的完全。我们的十个手指为著工作，十个脚趾为著行动和走路，就指明这一点。《g》装修的格子网和拧成炼索的花圈王上七章十七节说到『柱顶上有装修的格子网，和拧成炼索的花圈，每顶七个。』（另译。）装修的格子网和拧成炼索的花圈是指甚么？我参考了很多译本，发现装修的格子网就像格子架，就是有小方孔的架子，用以支撑葡萄树。另外本节的『装修、』『拧成』都含设计的意思。因此，装修的格子网就是格子网的设计，拧成炼索的花圈就是炼索花圈的设计。我们会看见，格子网的设计是为著长百合花。这格子架是为著安置百合花。就一面说，这格子架是托住百合花的网。拧成的炼索就像围绕柱顶外面的花圈。因此，柱顶上有装修的格子网，和拧成炼索的花圈。
14On the top of each of the pillars was a capital five cubits in height (1 Kings 7:16). The capitals were the top coverings of the pillars. The fact that each capital was five cubits in height and not six or seven cubits is significant. As we have pointed out several times, in the Bible the number five denotes responsibility. Consider your hand: the four fingers and the thumb are for bearing responsibility. If we had just four fingers, we could not bear responsibility in a proper way. The number four signifies the creature, and the number one signifies the unique God. When the unique God is added to human beings, our number becomes five. For example, the ten commandments were written in groups of five on two tables of stone, and the ten virgins were divided into five wise ones and five foolish ones. Therefore, the two capitals five cubits in height indicate the bearing of responsibility. If you say that this is my allegorization, I would reply that I have the ground to allegorize, for we are not told that the capitals are four and a half or six cubits in height, but that they are five cubits in height. The combined height of the two capitals totals ten cubits. The number ten signifies fullness in responsibility. Both the ten commandments and the ten virgins indicate fullness. Therefore, in the Bible the number ten reveals fullness of human responsibility toward God. Our ten fingers for working and ten toes for moving and walking indicate this. gg. Nets of Checkerwork and Wreaths of Chainwork First Kings 7:17 speaks of “nets of checkerwork, and wreaths of chainwork, for the capitals which were upon the top of the pillars; seven for the one capital, and seven for the other capital” (Heb.). To what do the nets of checkerwork and wreaths of chainwork refer? After consulting many versions, I discovered that the checkerwork resembles a trellis, a frame with small square holes that bears a vine. Furthermore, the word “work” in this verse implies a design. Hence, checkerwork is a checker design and chainwork a chain design. As we shall see, this checker design is for the growth of the lilies. This trellis is the setting for the lilies. In a sense, it is a net to hold the lilies. The chainwork is like a wreath encompassing the outside of the capital. Hence, upon the capitals are nets of checkerwork and wreaths of chainwork.
15这一切表征甚么？我们已经看过，五这数字－柱顶的高度，是指责任，而两倍的五是责任的完全。但为甚么这些柱顶上还有装修的格子网和拧成炼索的花圈？当我有负担要明白这事的时候，主给我看见，这是错综复杂的情况。柱子在家庭、召会并职事中所背负的担子和责任，总是在错综复杂的情况里。我们常喜欢把这些情况理清楚，但是作不到。如果你理清楚一个复杂的情况，就有另外三个来顶替。你越想把一件事理清楚，情况就越不清楚。你越想使人了解，事情就越遭人误解。不要说，『昨晚某某弟兄不高兴他的妻子。』你若这样说，你就牵连在内。我们越想给自己解释，就越使人误会，并且这种误会是会加深的。经过多年的经历，我学到避免误会最好的方法，就是尽可能少说话。有时候甚至『赞美主』的话都不该对妻子说。你若说了，她会说，『你为甚么这么属灵？你不知道你的赞美定罪我么？你赞美主，就是在说你属灵，我属肉体。』召会生活是围著炼索的格子网，作长老是最复杂的格子架和最坚固的炼索。
15What does all this signify? We have seen that the number five, the height of the capitals, denotes responsibility, and that two times five means fullness of responsibility. But why are there also on these capitals nets of checkerwork and wreaths of chainwork? While I was burdened to understand this, the Lord showed me that this is the intermixed and complicated situation. The burden and responsibility borne by the pillars in the family, in the church, and in the ministry is always in a complicated and intermixed situation. We may often like to straighten out these situations, but we cannot do it. If you straighten out one complication, there will be three others to take its place. If you attempt to make one matter clear, the situation will become even more unclear. The more you try to make it understandable, the more it will be misunderstood. Do not say, “Last night Brother So - and - so was unhappy with his wife.” If you talk like this, you will be involved. The more we try to explain ourselves, the more misunderstanding there will be, and this misunderstanding will multiply. Through many years of experience, I have learned that the best way to avoid misunderstanding is to say as little as possible. Sometimes, you should not even say the words, “Praise the Lord,” to your wife. If you do this, she may say, “Why are you so spiritual? Don’ty ou realize that your praising condemns me? When you praise the Lord, you are saying that you are spiritual and that I am carnal.” The church life is a checkerwork surrounded by a chain, and the eldership is a most intricate trellis with the strongest chain.
16我知道一位亲爱的圣徒有这种观念：无论他在那里，他周围的人都该像天使。他们都该很属灵，早睡早起，祷读主话。如果人人都属天，他就很高兴。但是在地上没有像这位亲爱的弟兄所想像的地方。在很多家庭中，有的人谈话直到深夜，早晨很晚才起林。也许有的人醒来，抱怨整夜开著窗太冷，有的人抱怨房间太闷气，叫他们觉得窒息。召会的肢体所面对的每一种情况都是格子网，就是围著荆棘冠冕的格子架。我有一个大家庭，也在一个大召会中。我有很多儿女和孙儿女，还有很多亲爱的弟兄姊妹。不论我在台北或安那翰，我都无法逃避格子网和炼索。一面说，安那翰很美好，但也满了格子网和炼索。就是天使也知道，我一直在错综复杂的情况里。我的儿女和召会中弟兄姊妹所带给我的一切问题，为我制造出更多的格子网。在这种情况里是我们的定命。我们不仅必须在这种错综复杂的情况里承担责任，并且必须活在其中。
16I know of a certain dear one who holds the concept that wherever he is, those around him should be like angels. They should all be very spiritual, going to bed early and rising early in the morning to pray-read the Word. If everyone would be heavenly, then this dear one would be happy. But there is no place on earth like the one envisioned by this dear one. In many homes, some stay up late talking and then sleep until late in the morning. Upon waking, some may complain that it was too cold with the window open all night, and others may complain that it was so stuffy that they felt like they were suffocating. Every situation faced by the church members is a checkerwork, a trellis encircled by a crown of pins and thorns. I have a large family and I am also in a large church. I have many children and grandchildren and many dear brothers and sisters. Wherever I am, in Taipei or in Anaheim, I cannot escape the checkerwork and chainwork. In a sense, Anaheim is wonderful, but it is full of checkerwork and chains. Even the angels know that I am constantly in an intermixed and complicated situation. My children and all the problems brought to me by the brothers and sisters in the churches create more checkerwork for me. It is our destiny to be in this situation. We must not only bear the responsibility in this intermixed and complicated situation, but also live in the midst of it
《h》柱顶刻著百合花
hh. The Capitals Being of Lily Work
17要在这种复杂的情况里承担责任，我们必须在神里面凭信而活。王上七章十九节说，『廊子的柱顶…刻著百合花。』百合花表征在神里面的信心生活。首先，我们必须定罪自己，认识我们是堕落、无能、不彀格，并且一无所有；然后我们必须在神里面凭信活著，不凭我们的所是或我们所能作的活著。我们必须是百合花，凭著神对我们的所是，不凭著我们的所是存活。（太六28，30。）我们今天活在地上是在于祂。我们在错综复杂的召会生活中怎能承担责任？在我们自己里面，我们不能作这事；但我们若是在神里面凭信而活就能这样作。不再是我，乃是基督在我里面活著－这就是百合花。不是我承担责任－乃是祂承担责任。我活不是凭自己，乃是凭祂。我尽职事，也不是凭自己，乃是凭祂。你们姊妹们若是召会生活中的母亲，你们必须说，『我在召会中不2:1是凭自己作母亲，乃是凭祂。』在雅歌二章一、二节，寻求者说，『我是谷中的百合花。』然后主回答说，『我的佳偶在女子中，好像百合花在荆棘内。』
17In order to bear the responsibility in this complicated situation, we must live by faith in God. First Kings 7:19 says, “And the capitals that were upon the top of the pillars in the porch were of lily work” (Heb.). The lily signifies a life of faith in God. Firstly, we must condemn ourselves, realizing that we are fallen, incapable, unqualified, and that we are nothing. Then we must live by faith in God, not by what we are or by what we can do. We must be a lily existing by what God is to us, not by what we are (Matt. 6:28, 30). Our living on earth today depends upon Him. How can we possibly bear the responsibility in the intermixed and complicated church life? In ourselves, we are incapable of doing this, but we can do so if we live by faith in God. It is not I, but Christ who lives in me—this is the lily. It is not I who bear the responsibility—it is He who bears it. I live, not by myself, but by Him, and I minister, not by myself, but by Him. If you sisters are mothers in the church life, you must say, “I am not a mother in the church by myself, but by Him.” In Song of Songs and 2 the seeker says, “I am the lily of the valley.” Then the Lord replies, “As the lily among thorns, so is my love among the daughters.”
18有甚么地上的建筑师会设计一个铜柱，柱子上有刻著百合花的铜柱顶？就人而言，这没有意义；但就属灵而言，这非常有意义。一面我们是被定罪、被审判的铜，另一面我们是活的百合花。铜的意义是『不是我，』百合花的意义是『乃是基督。』那些是百合花的人能说，『我如今所活的生命，是我因信耶稣基督所活的。』藉著这一切我们能看见，我们是百合花，在满了格子网和炼索，错综复杂的情况里，负起不可能负的责任。长老不该说，『主阿，把这些复杂的情况挪去。』反而他们该期待更复杂的情况。我确信你越祷告要减少复杂，复杂就越多。所有的格子网乃是百合花长在其上的基础，花床。按照上下文，拧成的炼索是花圈，是一种装饰。但这种装饰相当复杂。当你到我家里来，不要盼望那里每样东西都是清楚简单的。你若和我同住一些时候，就会发现有很多复杂和可抱怨之处。但这一切乃是我家的美丽，因为这是花圈、冠冕。每位长老都盼望召会生活清楚明白，像中国人的豆腐一样，每块都切得方方整整。他们要召会中的每件事都准确美好。但只有一个地方像这样，就是墓园。正当的召会生活，就如安那翰的召会生活，乃是装修的格子网，和拧成炼索的花圈。这是长老们完全承担责任的地方。这不是单靠研读经文就能懂得的，乃是靠我们在经历的光中来解释的。
18What earthly architect would have designed a brass pillar bearing brass capitals with lily work on the top of them? Humanly speaking, this is not meaningful, but spiritually speaking, it is very significant. On the one hand, we are the condemned and judged brass; on the other hand, we are the living lilies. The brass means, “Not I,” and the lily means, “But Christ.” Those who are lilies can say, “The life that I now live, I live by the faith of Jesus Christ.” By all this we can realize that we are lilies bearing an impossible responsibility in an intermixed and complicated situation full of checkerwork and chainwork. The elders should not say, “Lord, take these complications away.” Rather, they should expect more complications. I am quite certain that the more you pray for the complications to be reduced, the more complications there will be. All the checkerwork is the base, the bed, in which the lilies grow. According to the context, the chainwork, being wreaths, was a form of decoration. But this decoration is filled with complications. When you come to my home, do not expect everything there to be clear and simple. If you stay with me for a while, you will find many complications and complaints. But all this is the beauty of my family, for it is a wreath, a crown. Every elder expects the church life to be clear-cut like a Chinese bean cake where every piece is cut square and neat. They want everything in the church to be accurate and fine. The only place like this is the cemetery. The proper church life, like the church life in Anaheim, is a net of checkerwork and a wreath of chainwork. This is the place where the elders bear the responsibility in full. This cannot be understood simply by studying the passage, but by interpreting this portion of the Word in the light of our experience
《i》二百石榴
ii. Two Hundred Pomegranates
19王上七章二十节说，『两柱顶的鼓肚上，挨著网子，各有两行石榴环绕，两行共有二百。』阿利路亚，二百石榴！每个柱顶周围有突出之物，像肚腹一样；环绕每个柱顶的鼓腹，有两行石榴，每行一百。这指明生命丰富百倍彰显的加倍。你若接触这些每天在错综复杂的情况里担负责任的长老，你会看见他们彰显石榴，就是生命的丰富。所有抱怨、不满、和找麻烦的电话，至终形成一个满了石榴的突出物。这是何等的奇妙！
19Verse 20 says, “And the capitals upon the two pillars had pomegranates also above, over against the belly which was by the network: and the pomegranates were two hundred in rows round about upon the other capital” (Heb.). Hallelujah for the two hundred pomegranates! Around each capital was a projection, like a belly. Encompassing the projection on each capital were two rows of a hundred pomegranates each. This indicates two times of a hundredfold expression of the riches of life. If you contact these elders who daily bear the responsibility in the intermixed and complicated situation, you will see that they express pomegranates, the riches of life. All the complaints, dissatisfactions, and troubling telephone calls eventually form a projection full of pomegranates. How wonderful this is!
《j》柱顶径四肘
jj. The Capitals Being Four Cubits in Diameter
201每个柱顶的直径是四肘。（王上七。）这指明柱围十二肘，这数字是由四乘三组成的。柱子的周围是十二肘，柱顶的直径是四肘。这含示柱子同柱顶是四这数字，就是受造之物，人类，但三一神使他们加倍。他们与三一神相调和，至终成了十二这数字。你把这一切都放在一起，就会发现很有意义。这含示那些审判并定罪自己，看自己是无有的人，能在错综复杂的情况里完全承担责任，因为他们不凭自己，乃凭神活著。至终，他们不是彰显他们的能力、资格、聪明、领悟和智慧，乃是彰显石榴，就是二百倍生命的丰富。
20The diameter of each of the capitals is four cubits (Kings 7:1 9). This indicates that the number twelve, the 19 circumference of the pillars, is composed of four times three. While the circumference of the pillar is twelve cubits, the diameter of the capitals is four cubits. This implies that the pillars with their capitals are the number four, that is, the creatures, human beings, but that they are multiplied by the Triune God. Being mingled with the Triune God, they eventually become the number twelve. If you put all this together, you will see that it is very meaningful. It implies that those who judge and condemn themselves and count themselves as nothing will be able to bear the responsibility in full in the midst of a complicated situation because they do not live by themselves but by God. Eventually, they do not express their capability, qualification, intelligence, understanding, and wisdom—they express pomegranates, the riches of life two-hundredfold.
《k》两根柱子立在殿廊前
kk. Two Pillars Standing in the Porch of the Temple
21最后，我们知道这两根柱子的名字是雅斤和波阿斯。（王上七21。）雅斤意即『祂要建立，』波阿斯意即『其中有力量。』这两根柱子立在廊前，见证主要建立祂的建造，并且真正的力量是在建造里。就是在今天，召会的建造也作这见证。藉著王上七章这幅图画的细节我们看见，我们如何能在神的建造中成为柱子，就是审判我们自己，凭信而活，承担责任，并且彰显生命的丰富。
21Finally, we are told that the names of these two pillars were Jachin and Boaz (1 Kings 7:21). Jachin means, “He shall establish,” and Boaz means, “In it is strength.” These two pillars standing on the porch testify that the Lord will establish His building and that genuine strength is in the building. Even today, the building of the church gives this testimony. By the details of the picture in 1 Kings 7, we see how we can be a pillar in the building of God, judging ourselves, living by faith, bearing the responsibility, and expressing the riches of life