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出埃及记生命读经 · 第81篇

帐幕及其器具在材料和样式上的异象（一）

The Vision of the Tabernacle and Its Furniture Concerning the Materials and the Pattern (1
1读经：出埃及记二十五章一至九节。在前一个半世纪里，有人写了许多书论到帐幕的豫表。尤其是弟兄会中间的圣经教师们，花了许多时间来研究帐幕。今天我们是站在那些圣经教师的肩头上。许多论到帐幕的书籍虽然相当好，但它们却有一个很大的缺欠。因为这些书籍多半是从道理的观点来写的，很少著重基督徒的经历。
1Scripture Reading: Exo. 25:1-9 During the last century and a half, many books have been written on the typology of the tabernacle. The Bible teachers among the Brethren in particular devoted a great deal of time to the study of the tabernacle. Today we stand on the shoulders of those Bible teachers. Although many of the books written on the tabernacle are quite good, there is a great lack in them. For the most part, these books were written from a doctrinal point of view. There is not much emphasis on Christian experience
2约翰在他的著作里两次说到帐幕。约翰一章十四节说，话就是神，话成了肉身支搭帐幕在我们中间。基督在肉身中的时候，祂就是神的帐幕，就是神在地上的居所。基督道成肉身以前，神住在西乃山上所建造的帐幕里，并与帐幕一同行动，后来帐幕和圣殿并为一个。所以，帐幕和圣殿应该当作一个居所，不是两个。远在基督降生以前，神就离开了圣殿，回到天上。在以西结十章我们看见神的荣耀离开了圣殿；就一面说，神的荣耀绝不会回来了。因此，神有好几百年之久没有住在地上。然而，在主耶稣被神的百姓弃绝以前，神还没有完全放弃圣殿。根据马太二十三章三十八节，主耶稣说：『看哪，你们的家成为荒场，留给你们。』从那时起，圣殿就不再是神的家了，它成了堕落之以色列人的家。从前是神的家，但如今却称为『你们的家』了。他们的家成为荒场，留给他们，这个豫言正符合马太二十四章二节所说的，应验于主后七十年提多摧毁耶路撒冷的时候。
2In his writings John twice refers to the tabernacle. John 1:14 says that the Word, which is God, became flesh and tabernacled among us. When Christ was in the flesh, He was God’s tabernacle, God’s dwelling place on earth. Prior to Christ’sin carnation, God dwelt in the tabernacle built at Mount Sinai. Then God moved with the tabernacle and later consolidated it with the temple. Thus, the tabernacle and the temple should be regarded as one dwelling place, not two. Centuries before Christ was born, God left the temple and returned to the heavens. In Ezekiel 10 we see that the glory of the Lord left the temple and, in a sense, never returned. Hence, there was a period of several hundred years when God did not dwell on earth. Nevertheless, God did not altogether give up the temple until the Lord Jesus was rejected by God’sp eople. According to Matthew 23:38, the Lord Jesus said, “Behold, your house is left to you desolate.” From that time onward the temple was no longer the house of God; it had become the house of the degraded Israelites. It had been the house of God, but it was now called “your house.” The prophecy that their house would be left to them desolate corresponds to that in Matthew 24:2, which was fulfilled when Titus destroyed Jerusalem in A.D. 70
3主耶稣在地上的时候，乃是过渡时期。在人手所造的圣殿拆毁之前，基督道成肉身，成为神的真帐幕。基督出来尽职时，神乃是住在祂的里面，而不是住在人手所造的圣殿里。有一天，主耶稣说：『你们拆毁这殿，我三日内要再建立起来。』（约二19。）约翰二章二十一节说：『耶稣这话，是以祂的身体为殿。』不论是人手所造的圣殿，还是作为神圣殿之耶稣的身体，都要拆毁。这是一个过渡时期，从物质的殿转到基督作为神的殿。主知道祂在十字架上的死，会使祂身体的殿被拆毁。但第三天，祂在复活里还要再建立起来。那时候，帐幕、圣殿，就要扩大成为教会。因此，今天教会就是帐幕。最终，这个帐幕要总结于新耶路撒冷，作为神永远的居所。论到新耶路撒冷，启示录二十一章三节说：『看哪，神的帐幕在人间，祂要与人同住。』新耶路撒冷是教会的扩大，而教会是基督的扩大。基督是帐幕，教会是扩大的帐幕，而新耶路撒冷乃是集大成的帐幕。帐幕不但豫表基督个人，也豫表教会作为神团体的居所。我们已经指出，出埃及记可以分为两大段：头一段包含一至二十四章，第二段包含二十五至四十章。头二十四章是豫备的记载，后十六章乃是建造帐幕的记载。出埃及记二十五章前九节很要紧。我们开始读这一章时，也许不彀注意这些经文。我们对于所题起的各种材料可能没有甚么兴趣。二十五章一至九节不是著重器具─约柜、香坛、灯台、陈设饼桌子、洗濯盆、祭坛─而是著重帐幕。第八节主说：『又当为我造圣所，使我可以住在他们中间。』这里的圣所就是神的居所─帐幕。这个圣所豫表教会。我们根据上下文可以看见，这个圣所不是单个的人，而是团体的人，因为神说到『住在他们中间。』这些经文与约柜的异象无关，却与帐幕的异象有关。当然，约柜是豫表个人的基督。然而，帐幕豫表个人的基督─元首，也豫表团体的基督─身体。新约明确地启示出：个人的基督是元首，但这位元首必须有一个身体，基督的身体就是教会。以弗所一章二十二、二十三节，保罗说到教会是基督的身体，是那在万有中充满万有者的丰满。在出埃及记里，不但有约柜基督，更有帐幕基督，不但有个人的基督，更有团体的基督。
3The time the Lord Jesus was on earth was a transitional period. Before the temple made with hands was destroyed, Christ was incarnated and became the real tabernacle of God. When Christ came forth to minister, God dwelt in Him, not in a temple made by human hands. One day, the Lord Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19). John 2:21 says, “He spoke of the temple of His body.” Both the temple made by human hands and the body of Jesus as God’stem ple were to be destroyed. This was a transitional period, a time of change from the material temple to Christ as God’s temple. The Lord realized that by His death on the cross, the temple of His body would be destroyed. But on the third day, in His resurrection, He would raise it up again. At that time the tabernacle, the temple, would be enlarged into the church. Therefore, the church today is the tabernacle. Ultimately, this tabernacle will consummate in the New Jerusalem as God’s eternal dwelling place. Concerning the New Jerusalem, Revelation 21:3 says, “Behold, the tabernacle of God is with men, and He shall tabernacle with them.” The New Jerusalem will be the enlargement of the church, and the church is the enlargement of Christ. Christ is the tabernacle, the church is the enlarged tabernacle, and the New Jerusalem will be the consummate tabernacle. The tabernacle not only typifies Christ as an individual person, but also typifies the church as a corporate dwelling place of God. As we have pointed out, the book of Exodus may be divided into two main parts: the first part consists of chapters one through twenty-four, and the second part, chapters twenty-five through forty. The first twenty- four chapters are a record of preparation, and the last sixteen chapters are a record of the building of the tabernacle. The first nine verses of Exodus 25 are crucial. When we begin to read this chapter, we may not pay adequate attention to these verses. We may have little interest in the different materials mentioned. In 25:1-9 the emphasis is not on the furniture — the ark, the incense altar, the lampstand, the showbread table, the laver, and the altar—but on the tabernacle. In verse 8 the Lord says, “And they shall make for Me a sanctuary, that I may dwell in their midst.” The sanctuary here is the tabernacle as God’s dwelling place. This sanctuary typifies the church. According to the context, we can see that this sanctuary is not an individual person; rather, it is a corporate people, for God speaks of dwelling “in their midst.” These verses are related to the vision of the tabernacle, not to the vision of the ark. To be sure, the ark typifies the individual Christ. The tabernacle, however, typifies both the individual Christ, the Head, and the corporate Christ, the Body. The New Testament reveals clearly that the individual Christ is the Head. But this Head must have a Body. The Body of Christ is the church. In Ephesians 1:22 and 23 Paul speaks of the church which is Christ’s Body, the fullness of Him who fills all in all. In Exodus we have not only the ark-Christ, but also the tabernacle-Christ, not only the individual Christ, but also the corporate Christ.
4如果我们只把帐幕的豫表应用在个人的基督身上，一切与它有关的都会成为客观的、道理的，属灵的经历就没有甚么地位了。但如果我们知道，出埃及记里的异象不仅是作约柜的基督，更是作为基督扩大的帐幕─教会，我们就晓得经历的需要了。我再说，出埃及记不但有约柜，也有帐幕。这意思是说，我们不但有基督，也有教会。二十五章八节神不是说：『又当为我造约柜，使我可以得著彰显。』祂乃是说：『又当为我造圣所，使我可以住在他们中间。』要紧的是我们要看见出埃及记第二段乃是论到帐幕表征基督的扩大─教会。要使基督扩大成为教会，我们就必须有许多属灵的经历。因这缘故，我们来看出埃及记二十五至四十章时，就要更多著重在经历方面。当然这不是说，我弃绝道理的一面。这里的点乃是强调基督徒的经历过于道理。我的负担就是要给人看见，这一段话满了经历。我愿一再地强调，出埃及记二十五至四十章有一个帐幕的异象，不仅仅是豫表基督，更是豫表教会，豫表基督的扩大。要使基督得著身体教会─作为祂的扩大，我们就必须对基督有许多的经历。如果我们没有经历基督，祂就无法扩大，来得著身体，或得著帐幕，作为约柜的扩大。
4If we apply the type of the tabernacle only to Christ individually, everything about it may be objective and doctrinal. There will be very little place for spiritual experience. But if we realize that the vision in Exodus is not merely a vision of Christ as the ark but also of the tabernacle as the enlargement of Christ, the church, we shall realize the need for experience. To repeat, in Exodus we have not only the ark, but also the tabernacle. This means that we have not only Christ, but also the church. In 25:8 God did not say, “They shall make for Me an ark that I may be expressed.” He said, “They shall make for Me a sanctuary, that I may dwell in their midst.” It is vital for us to see that the second section of the book of Exodus is concerned with the tabernacle as a type of the church as the enlargement of Christ. In order for Christ to be enlarged into the church, we need to have many spiritual experiences. For this reason, as we consider chapters twenty-five through forty of Exodus, our emphasis will be more on experience. This certainly does not mean that I reject the doctrinal aspect. The point here is that the emphasis is on Christian experience more than doctrine. My burden is to show that this portion of the Word is full of experiences. Again and again, I wish to emphasize that in chapters twenty-five through forty of Exodus we have a vision of the tabernacle not merely as a type of Christ, but especially as a type of the church, Christ’s enlargement. In order for Christ to have the Body, the church, as His enlargement, we need to have much experience of Christ. If we do not experience Christ, there is no way for Him to be enlarged, to have the Body, or to have the tabernacle as the enlargement of the ark
5约柜和帐幕的竖板都是以皂荚木包金造成的，这指明帐幕乃是约柜的扩大。同样的原则，教会也是基督的扩大。这种能彀产生扩大的过程，需要对基督有真实的经历。
5Both the ark and the standing boards of the tabernacle were made of acacia wood overlaid with gold. This indicates that the tabernacle is the enlargement of the ark. In the same principle, the church is the enlargement of Christ. The process by which this enlargement comes into being requires the genuine experience of Christ
一 看见异象
I. SEEING THE VISION
6看见帐幕的异象是一件意义重大的事。然而，许多读出埃及记的人对二十五至四十章不感兴趣，他们不关心用来建造帐幕的材料。
6Seeing the vision of the tabernacle is a matter of tremendous significance. However, many readers of Exodus have little interest in chapters twenty - five through forty. They may not be concerned with the materials used in building the tabernacle.
7摩西在山顶上在神的荣耀之中领受了帐幕的异象。神揭开幔子，摩西就看见了属天事物的异象。希伯来八章五节说：『摩西将要造帐幕的时候，蒙神警戒他，说，你要谨慎，作各样的物件，都要照著在山上指示你的样式。』摩西要看见这个异象，就必须从埃及来到西乃山。
7Moses received the vision of the tabernacle when he was on the mountaintop under the glory of God. God removed the veil, and Moses saw a vision of heavenly things. Hebrews 8:5 says, “Moses was warned when he was about to make the tabernacle: for, See, He said, that you make all things according to the pattern that was shown you in the mountain.” In order to see this vision, Moses had to make a journey from Egypt to Mount Sinai
（一） 在初阶的经历之后
A. After the Initial Experiences
8我们要看见帐幕的异象，就必须有过一些初阶的经历：逾越节，（十二，）过红海，（十四，）玛拉和以琳，（十五，）享受吗哪，（十六，）享受流自裂开磐石的活水，（十七，）与亚玛力人争战。（十七。）过红海表征受浸，使我们与埃及─世界分开，并拯救我们脱离撒但的暴虐。在玛拉和以琳的经历，指出十字架的对付，以及复活的丰盛。经过吗哪、流自裂开磐石的活水，与亚玛力人争战的经历以后，我们便到了西乃山，就是神的山，在那里我们就可以看见异象。如果我们缺少初阶的经历，便无法看见二十五至四十章所记载的异象。我们赞美主，在祂的恢复里，我们多半都有了这些初阶的经历。所有初阶的经历都与基督有关，在这些经历中，每一种都是对基督的经历。但无论这些经历有多好，它们仍是相当基础的。到了二十五章，我们的属灵经历就长进了。
8In order to see the vision of the tabernacle, we need to pass through certain initial experiences: the Passover (Exo. 12), the crossing of the Red Sea (Exo. 14), Marah and Elim (Exo. 15), the enjoyment of manna (Exo. 16), the enjoyment of the living water out of the cleft rock (Exo. 17), and the war against Amalek (Exo. 17). The crossing of the Red Sea signifies baptism, which separates us from Egypt, the world, and delivers us from the tyranny of Satan. The experiences at Marah and Elim point to the dealing of the cross and the fullness of resurrection. After we have passed through the experiences of manna, the living water out of the cleft rock, and the war against Amalek, we arrive at Mount Sinai, the mountain of God, where we may receive the vision. If we lack the initial experiences, we shall not be able to see the vision recorded in chapters twenty-five through forty. We praise the Lord that most of us in His recovery have had these initial experiences. All the initial experiences are related to Christ. Every one of these experiences is an experience of Christ. But however good these experiences may be, they are still rather elementary. When we come to chapter twenty- five, we have an advance in our spiritual experience
（二） 在与神亲密的交通中
B. In Intimate Fellowship with God
1 得著神所是的启示
1. Receiving the Revelation of What God Is
9神的子民经过初阶的经历以后，就在西乃山进入与神亲密的交通中。在他们与神交通的过程中，得著神所是的启示。这个启示是由神的律法来描绘的，律法乃是表明神所是的一幅图画、一张照片。假定你和我谈起一位我从来没有见过面的弟兄，然后给我看他的照片，因著这张照片，我对这位弟兄就有了一些粗浅的概念。一面说，这位弟兄的照片就是他的启示。同样的原则，律法乃是神所是的启示。律法启示神是圣洁的、公义的，而且祂是光的神，也是爱的神。
9After God’s people passed through the initial experiences, they entered into intimate fellowship with God at Mount Sinai. During the course of their fellowship with God, they received a revelation of what He is. This revelation was portrayed by the law of God. The law is a portrait, a photograph, showing what God is. Suppose you tell me about a brother whom I have not met and then show me a photograph of him. By the photograph I get some idea of what this brother is like. In a sense, the brother’s picture is a revelation of him. In the same principle, the law was a revelation of what God is. It revealed that He is holy and righteous and that He is a God of light and love.
10虽然十诫及所有附加的条例能使我们清楚看见神的所是，许多基督徒读出埃及二十至二十三章时，却没有这种领会。反之，他们却去注意诫命是要求他们遵守的。今天很少基督徒认识律法乃是神的启示。律法也暴露出神百姓的光景。神是圣洁的，而百姓是属世的、凡俗的。神是公义的，而百姓满了不义。神是光的神、爱的神，百姓却满了黑暗与仇恨。因著百姓被暴露，他们就催促摩西为他们到神面前去。他们知道神是圣洁的、公义的，所以他们需要一位中保。
10Although the Ten Commandments with all the supplementary ordinances give us a clear view of what God is, many Christians do not have this understanding when they read Exodus 20 through 23. Instead, they pay their attention to the commandments as requirements for them to keep. Few Christians today realize that the law is a revelation of God. The law also exposed the condition of God’sp eople. God is holy, but the people were worldly and common. God is righteous, but the people were filled with unrighteousness. God is a God of light and love, but the people were filled with darkness and hatred. Because the people were exposed, they urged Moses to go to God on their behalf. They realized that because God is holy and righteous, they needed a mediator
11我们中间许多人都能彀证实，我们与神有亲密的交通，并得著神的启示时，我们就被暴露出来了。我们觉得我们是堕落的、犯罪的、败坏的，并且急需宝血。接受神所是的启示，并且被暴露出来，乃是好事。
11Many of us can testify that when we have intimate fellowship with God and receive His revelation, we are exposed. We sense that we are fallen, sinful, and corrupt and desperately in need of the blood. It is good to receive the revelation of what God is and to be exposed
2 在神的山上
2. On the Mountain of God
12摩西在神的山上看见了异象。如果我们要看见帐幕的异象，我们也必须与主一同在山顶上。
12Moses saw the vision when he was on the mountain of God. If we would see the vision of the tabernacle, we also need to be on the mountaintop with the Lord
3 藉著与神同在
3. By Staying with God
13摩西在神的山上时，他与神同在并在祂的荣耀中四十昼夜之久。在圣经里，四十这个数字表征试验或试炼。我们很难禁得起神的试验，我们宁愿一下子就能很快地看见异象。但要看见从神而来的异象，却需要一段很长的时间。摩西尚且花了四十昼夜才看见这个异象。我能彀由经历中作见证，我花了四十年才看见了这个异象。这些年来，主逐渐显明祂的启示。我们不该以为我们一下子就能看见了神圣的启示。
13When Moses was on the mountain of God, he stayed with God under His glory for forty days and forty nights. In the Bible, the number forty signifies tests or trials. It is difficult for us to stand God’ste sts. We prefer to see the vision very quickly, within the space of a few minutes. But to see a revelation from God requires a long period of time. It took Moses forty days and forty nights to see this vision. From my experience I can testify that it has taken me forty years to see this vision. Little by little throughout the years, the Lord has shown His revelation. We should not think that we can see the divine revelation in a hasty way
14许多年前我们在主恢复里的一些经历证实，看见神的启示是需要时间的。一九六四年，有些弟兄定意要移民到美国各个城市去开展教会生活。起初我赞同这样的移民会对主的恢复有帮助，然而，几个星期后，我鼓励弟兄们要等一段时间，也许要等候三年。但有些弟兄还是到各地去，想要建立起教会生活，结果个个都失败了，弟兄们回来就确信说，要想开展教会生活以前，应当等候一段时间。三年过了，到了一九六七年，我鼓励圣徒再等候三年。有些弟兄通不过这段试验期，他们等不下去，就自己出去了。历史证明那样出去的人都没有好结果。这指明属灵的事需要时间。摩西要看见异象，必须花四十昼夜在山顶上在神的荣耀之中。
14Some experiences we had in the Lord’s recovery years ago demonstrate that it takes time to see God’sr evelation. In 1964 some brothers decided that they would move to different cities in the United States to spread the church life. At first I agreed that such a move would be good for the Lord’s recovery. A few weeks later, however, I encouraged the brothers to wait for a period of time, perhaps three years. Some brothers nevertheless went out to different places and tried to have the church life. Each situation was a failure, and the brothers came back convinced that they should wait a period of time before trying to spread the church life. Three years later, in 1967, I encouraged the saints to wait for another three years. Some brothers could not pass this test of time. Unable to wait any longer, they went out on their own. History has proved that all those who went out in this way were not successful. This indicates that spiritual things take time. In order to see the vision Moses had to spend forty days and forty nights under the glory on the mountaintop
15摩西与主同在山顶上四十天，对以色列人乃是一项试验。他们无法等到摩西下山，就要求亚伦为他们作神像。百姓把金环拿来给亚伦，亚伦就用雕刻的器具铸了一只牛犊。（三二3～4。）百姓便说：『以色列阿，这是领你出埃及地的神。（4。）百姓没有看见异象，也忍受不了试验期，反而为自己作神像。他们竟能看著金牛犊说，这是救他们出埃及的神。事实上，金牛犊乃是一个偶像。今天许多基督徒中间的光景原则上也是一样。他们也许夸口说，他们看见了异象，事实上，他们所有的不过是一只金牛犊，一个自制的偶像。他们花不起所需的时间来看见神的启示，就为自己制造了偶像。
15The forty days Moses was with the Lord on the mountaintop were a test to the children of Israel. They were not able to wait for Moses to come down from the mountain. They demanded that Aaron make them a god. The people took golden rings and brought them to Aaron, and he fashioned them with a graving tool into a calf (32:3-4). Then the people said, “These be thy gods, O Israel, which brought thee up out of the land of Egypt” (v. 4). Instead of seeing a vision, the people, unable to bear the test of time, made a god for themselves. They could look at the golden calf and declare that this was the god that rescued them from Egypt. Actually, it was an idol. The situation is the same in principle among many Christians today. They may boast that they have seen a vision. Actually, what they have is nothing more than a calf, a self-made idol. Not able to take the time needed to see God’sr evelation, they make idols for themselves
二 关于材料
II. CONCERNING THE MATERIALS
16在二十五章一至七节，神把用来建造帐幕的材料、基本的成分，启示给摩西。所有的材料都代表我们建造教会所该用的基本成分。然而，每一种成分在今天的基督徒中间都很缺少。基督徒没有顾到合乎神启示的材料，反倒受人教导，要如何组织，如何运用心理学。在主的恢复里，我们不教人心理学，也不教人组织法。我们必须彻彻底底来认识所有属天的材料。
16In 25:1-7 God revealed to Moses the materials, the basic elements, to be used in building the tabernacle. All the materials represent basic elements we should use in building the church. Every element, however, is lacking among today’s Christians. Instead of caring for the materials which correspond to God’sr evelation, Christians are taught how to organize and how to use psychology. In the Lord’s recovery we do not teach psychology or organization. We need to know all the heavenly materials in a thorough way
（一） 是指基督身位与工作的美德
A. Referring to the Virtues of Christ’s Person and Work
17二十五章一至七节所描述的材料，都是指基督身位与工作的美德。这意思是说，这些材料表明基督的各方面。它们表明基督的美德，就是基督身位里的所是，以及祂工作所已经作成和将要作成的。
17All the materials described in 25:1-7 refer to the virtues of Christ’s Person and work. This means that these materials signify different aspects of Christ. They signify the virtues of what He is in His Person and of what He has done and will do in His work.
（二） 举祭
B. A Heave Offering
18出埃及记二十五章二节说：『你告诉以色列人当为我送举祭来，凡甘心乐意的，你们就可以收下归我。』（直译。）照旧约来看，祭物乃是神所创造、所豫备的，却被我们得著、占有并享受的东西。它说出神所创造的某样东西，成了我们的经历。比方说，假定一个以色列人献给神一只羊羔。虽然羊羔是神所创造、所豫备的，但献祭的人必须以正当的方式来得著祂。他不能偷一只羊羔，然后把偷来的羊羔献给神。他以正当的方式得著羊羔以后，还必须享受牠、经历牠，然后才能彀把这只羊羔献给神。献祭给神乃是一件经历的事。神所豫备的一切材料，都必须成为我们的得著、享受，并经历。然后，藉著我们的经历，我们就有权利和地位，来把这些材料当作举祭献给神。在旧约里，举祭乃是说到在神面前举起来的祭物。再者，举祭和摇祭是并行的。事实上，这两种祭乃是一对。举祭说到在天上被高举的基督，就是升天的基督。倘若我们要献上举祭，就必须经历属天的基督。摇祭豫表复活的基督，复活的基督是能彀行动的，祂是动态的、有能力的。祂被埋在坟墓里，但祂却冲破了死亡的捆绑，从坟墓里出来，死亡不能拘禁祂。二十五章二节这里所题到的是举祭，不是摇祭。这些材料必须当作举祭献上，这件事的意思是说，这些材料是指我们在复活里所经历的。基督身位与工作的所有美德，当作举祭献给神，乃是在复活的特质里，在诸天界的地位上，并为著建造神在地上的居所。我们所献上的材料必须有复活的特质，和属天的地位。这指明教会乃是以满了复活特质，并在属天地位上的材料所建造的。
18Exodus 25:2 says, “Speak to the sons of Israel, that they take for Me a heave offering; from every man whose heart urges him you shall take My heave offering.” According to the Old Testament, an offering is something created by God and prepared by Him, yet gained, possessed, and enjoyed by us. It refers to something created by God which becomes our experience. Suppose, for example, that an Israelite offered a lamb to God. Although the lamb was created by God and prepared by Him, the one offering it had to gain it in a rightful way. He could not steal a lamb and then offer that stolen lamb to God. After possessing the lamb in a proper way, he had to enjoy it and experience it. Then he could offer this lamb to God. Presenting an offering to God is a matter of experience. All the materials prepared by God must become our possession, enjoyment, and experience. Then, through our experience, we shall have the right and the position to offer these materials to God as a heave offering. In the Old Testament a heave offering refers to an offering lifted up before God. Furthermore, the heave offering and the wave offering belong together. Actually, these two offerings are a pair. The heave offering refers to the uplifted Christ in the heavens, the Christ in ascension. If we would have a heave offering, we must experience the heavenly Christ. The wave offering typifies Christ in resurrection. As the resurrected One, Christ is able to move. He is active and powerful. He was buried in the tomb, but He broke through the bondage of death and came out of the grave. Death cannot retain Him. Here in 25:2 the heave offering, not the wave offering, is mentioned. The fact that the materials were to be presented as a heave offering means that these materials refer to what we have experienced in resurrection. All the virtues of Christ’s Person and work are offered to God as a heave offering in the character of resurrection, in the position of the heavenlies, and for the building of God’s dwelling place on earth. The materials we offer must have the character of resurrection and a heavenly position. This indicates that the church is built with materials which are filled with the character of resurrection and altogether in a heavenly position.
19我们已经指出，用来建造教会的材料，必须在复活的特质里，并且在属天的地位上。如果我们有这样的看见，就不会采取组织的作法。组织是天然的，与复活毫无关系。建造教会的材料必须满了复活的特质。连我们的爱也不该是天然的爱，而该是复活里的爱。你要表现出爱圣徒时，必须先分辨这个爱是天然的，还是在复活里的。你必须问问看，你的爱是照著天然的口味、倾向、目的，还是有复活的特质。倘若它是在复活里的，这就是说，天然的生命已经被钉在十字架上，并且埋葬了。在复活里的爱，自然而然就在属天的地位上。如果我们有摇祭，这个祭也就是举祭。它乃是在复活里，也是在诸天里的东西。所有的材料都必须是基督身位与工作的美德，让我们得著、享受并经历，且在复活里当作举祭献给神的。因此，我们的经历必须在复活里，且在诸天界里。教会不是用任何天然的材料建造的，甚至也不是直接用基督来建造的，教会乃是用我们所经历的基督来建造的。教会不仅仅是用神所豫备的基督来建造，更是用我们在复活里，并在诸天界里所得著、享受并经历的基督来建造的。我们必须对基督的复活和升天有丰富的经历。我们不该是天然的、属地的；反之，我们应当在复活里，并在诸天界里。我们会看见，建造帐幕所用的材料有十二种。这些材料分为三类：矿物、植物、动物。在圣经里，动物的生命表征救赎。在堕落之前，神没有命定人吃动物。人既没有犯罪，就不需要救赎，救赎是由吃动物所表征的。接受会流血的动物生命乃是表征救赎。
19We have pointed out that the materials used in building the church must be in the character of resurrection and in a heavenly position. If we see this, we shall not take the way of organization. Organizing is natural; it has nothing to do with resurrection. The material for the building of the church must be full of the character of resurrection. Even our love should not be a natural love, but a love in resurrection. When you are about to express love for a saint, you need to discern whether this love is natural or in resurrection. You need to ask whether your love is according to your natural taste, tendency, and purpose, or is of the character of resurrection. If it is in resurrection, this means that the natural life has been crucified and buried. Love that is in resurrection is automatically in a heavenly position. If we have a wave offering, this offering is also a heave offering. It is something which is in resurrection and which is in the heavens. All the materials must be the virtues of Christ’s Person and work that have been possessed, enjoyed, and experienced by us and offered to God in resurrection as a heave offering. Thus, our experiences need to be in resurrection and in the heavenlies. The church is not built with any natural materials, and it is not even built with Christ directly. Rather, it is built with the Christ who has become our experience. The church is built not merely with the Christ prepared by God, but with the Christ possessed, enjoyed, and experienced by us in resurrection and in the heavenlies. We need a rich experience of Christ’s resurrection and ascension. We should not be natural or earthly. On the contrary, we should be in resurrection and in the heavenlies. As we shall see, there were twelve kinds of materials used in building the tabernacle. These materials were of three categories: minerals, plants, and animals. In the Bible, animal life signifies redemption. Before the fall, God did not ordain that man should eat animals. Since man had not yet sinned, there was no need for redemption as signified by the eating of animals. The taking of animal life with the shedding of blood signifies redemption.
20植物的生命在圣经里表征生产的生命、繁衍的生命。人堕落以前，只需要这种生产的生命。在堕落以前，人只须吃植物的生命，原因就在这里。人需要生产的生命，好为著繁衍。但堕落以后，人也需要动物的生命，来为著救赎。
20Plant life in the Bible signifies generating life, producing life. Before the fall of man, there was the need only for this generating life. This was the reason that before the fall it was necessary for man to eat only of the plant life. Man needed generating life for production. But after the fall, he also needed animal life for redemption.
21在圣经里，矿物是用来建造并争战的。当然，争战也与建造有关。基督的生命首先是为著救赎，其次是为著繁衍，第三是为著建造。基督的生命乃是一种救赎的生命、生产的生命、建造的生命。神的目标不是救赎，也不是重生；神的目标乃是建造。我们要同被建造成为神的居所，就需要救赎的生命和生产的生命。如果我们要被建造，就需要生产的生命；如果我们要得著重生，就需要救赎的生命。
21In the Bible minerals are used for building and for fighting. Of course, fighting may also be related to building. Christ’s life is first for redemption; second, for generation; and third, for building. Christ’s life is a redeeming life, a producing life, and a building life. God’s goal is neither redemption nor regeneration. God’s goal is the building. For us to be built up together as God’s dwelling place, we need both the redeeming life and the generating life. If we would be built up, we need the generating life, and if we would be regenerated, we need the redeeming life.
2225:1-二十五章一至七节首先题起矿物，原因在于神的目标乃是建造。我们从第八节看见，神的愿望乃是百姓能为祂造一个圣所。这个圣所，这个建造，需要一些矿物。在新耶路撤冷的建造里，就是神建造终极的总结里，没有植物的生命，也没有动物的生命，只有矿物：珍珠门、精金街、宝石的墙和根基。但为了达到神的目标，我们需要救赎的生命，也需要生产的生命。我们有了基督的救赎和生产，才能有神的建造。所以，三类的材料乃是矿物、植物和动物的生命，表明救赎的生命是为著生产的生命，而生产的生命乃是为著建造。
22The reason the minerals are mentioned first in 7 is that the building is God’s goal. We have seen from verse 8 that God’s desire was that the people make a sanctuary for Him. This sanctuary, this building, requires certain minerals. In the building of the New Jerusalem, the ultimate consummation of God’s building, there will not be the plant life or the animal life. There will only be minerals: the pearl gates, the golden streets, and the wall and foundations of precious stones. But in order to arrive at God’s goal, we need both the redeeming life and the generating life. Only when we have Christ’s redemption and generation can we have God’s building. Therefore, the three categories of materials are minerals, plants, and animal life to show that the redeeming life is for the generating life and that the generating life is for the building.