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出埃及记生命读经 · 第82篇

帐幕及其器具在材料和样式上的异象（二）

The Vision of the Tabernacle and Its Furniture Concerning the Materials and the Pattern (2
1读经：出埃及记二十五章一至九节。我愈研读出埃及记，我就愈宝爱它。因著读这卷书，我发现它不但论到出埃及，也论到神的居所。出埃及记这个书名不是摩西起的，而是后人起的。这个书名包罗得不彀，因它只包含出埃及记部分的内容。本书头一段告诉我们，神如何救赎祂的百姓，使他们能出埃及，逃脱法老的暴虐和埃及人的奴役。就本书的头一段而论，出埃及记的书名很容易了解。虽然这个书名很好，但它却会给许多读者造成难处，因它给读者一个印象认为：这卷书仅仅论到脱离撒但的暴虐。这个书名不包含这卷书的目标或总结。整体来说，旧约的第二卷书乃是论到神在地上居所的建造。今天许多基督徒只注意这卷书里的出埃及，而不注意帐幕的建造。在那些查经、解经的场所，你能彀听见一篇信息是说到这个时代神在地上居所的建造么？许多信徒有个观念，认为神的建造是在天上，并且只在将来。出埃及记有四十章，而不是只有十四章。照这卷书的书名来看，出埃及记到了十四章，就是百姓出了埃及并且安全地在海的那一边跳舞赞美主，就该结束了。在许多基督徒的经历中，出埃及记的确结束在十四章。你进入主的恢复之前，根据你的经历，出埃及记到底有多少章？许多基督徒只到了十二章，有些人到了十四章，还有些追求的基督徒一路到了二十四章。比较有经历的信徒享受了以琳的水，天上的吗哪，以及从裂开磐石流出的活水，他们有分对亚玛力人的争战，并且在西乃山进入与神亲密的交通中。有些基督徒实在宝爱出埃及记十五至二十四章，甚至写了诗歌来发表他们的经历。
1Scripture Reading: Exo. 25:1-9 The more I study the book of Exodus, the more I love it. Through my reading of this book, I have discovered that it is a book not only on the exodus, but also on God’s dwelling place. The title of the book—Exodus— was not given by Moses. It was given by others years later. This title is not all-inclusive, for it covers only part of the contents of the book of Exodus. In the first part of this book we are told how God redeemed His people and enabled them to make their exodus out of Egypt and thereby to escape the tyranny of Pharaoh and the slavery under the Egyptians. As far as the first part of the book is concerned, the title Exodus is comprehensive. But although this title is good, it can cause difficulty for many readers, because it may give them the impression that this book is merely concerned with coming out from under the tyranny of Satan. This title does not include the goal, or the consummation, of this book. Consummately, the second book of the Old Testament is on the building of God’s dwelling place on earth. In this book many of today’s Christians care only for the exodus, not for the building of the tabernacle. In those places where the Scriptures are studied and expounded, can you hear a message concerning the building of God’s dwelling place on earth in this age? Many believers have the concept that the building of God is in the heavens and only in the future. The book of Exodus has forty chapters, not only fourteen chapters. According to the title of this book, Exodus should conclude with chapter fourteen, after the exodus from Egypt was accomplished and the people were safely on the other side of the sea, dancing and praising the Lord. In the experience of many Christians, the book of Exodus does conclude with chapter fourteen. Before you came into the recovery, how many chapters, according to your experience, were there in the book of Exodus for you? Many Christians have gone only as far as chapter twelve; others, to chapter fourteen; and certain seeking Christians, all the way to chapter twenty-four. The more experienced believers have enjoyed the waters at Elim, the manna from heaven, and the living water from the cleft rock, they have engaged in the warfare against Amalek, and they have been brought into intimate fellowship with God at Mount Sinai. Some Christians do treasure Exodus 15 through 24 and have even written hymns to express their experience.
2在这卷书的生命读经里，我们已经释放了许多篇信息，论到十九至二十四章，给人清楚看见神所救赎的子民，和救赎之神的交通。十九章这个交通就开始了，有幽暗的密云。但在二十四章气氛转变了，天空也睛朗起来了。出埃及记二十四章十节说：『他们看见以色列的神，祂脚下彷佛有平铺的蓝宝石，如同天色明净。』这样的异象是史无前例的。从来没有人在明净的天色之下见过神。这里告诉我们，那些同摩西在山上的人，不但看见以色列的神，甚至还看见神的脚。在这一点上我愿意说，我们应当跟随圣经纯正的话，而不该跟随三一神传统的系统教训。由创世记十八章我们晓得，亚伯拉罕与神有一次奇妙的经历。神以人的形态临到亚伯拉罕，亚伯拉罕请神吃了一餐饭，甚至还洗祂的脚。神怎么能彀吃饭，人又怎么可能洗神的脚呢？到底神是物质的，还是属灵的？如果你说祂仅仅是属灵的，我要问说，祂怎么能彀这样以人的形态向亚伯拉罕显现，使亚伯拉罕洗祂的脚呢？有些基督徒过分相信他们神学的知识。让他们解释看看，在创世记十八章神如何能实际地行走在地上？许多基督徒晓得，神首先因著主耶稣的降生，取了人的形状。但我们该如何领会创世记十八章？神岂不是以人的形状向亚伯拉罕显现么？亚伯拉罕所看见的不是鬼魂，也不是幻像；他与一个真人谈话，甚至洗祂的脚，并且请祂吃饭。
2In this Life-study we have given many messages on chapters nineteen through twenty-four, chapters which present a complete view of the fellowship between God’s redeemed people and the redeeming God. At the beginning of this fellowship in chapter nineteen, there was a cloud of thick darkness. But in chapter twenty- four the atmosphere is changed, and the sky becomes clear. Exodus 24:10 says, “And they looked upon the God of Israel: and there was under His feet as it were a paved work of transparent sapphire, and as it were the body of heaven in its clearness.” Such a vision was unprecedented. Never before had anyone seen God under a clear and transparent heaven. Here we are told that those on the mountain with Moses not only saw the God of Israel, but that they even saw God’s feet. At this point I wish to say that we should follow the pure word of the Bible and not the traditional, systematized teachings concerning the Trinity. We know from Genesis 18 that Abraham had a wonderful experience with God. God came to Abraham in the form of a man. Abraham served Him a meal and even washed His feet. How could God eat, and how was it possible for a man to wash God’s feet? Is God physical or spiritual? If you say that He is merely spiritual, I would ask how He could appear to Abraham in human form in such a way that Abraham could wash His feet. Some Christians have too much trust in their theological knowledge. Let them explain how God could walk physically on earth in Genesis 18. Many Christians know that God first took the form of man with the birth of the Lord Jesus. But how should we understand Genesis 18? Did God not appear to Abraham in the form of man? What Abraham saw was not a ghost or a phantom. He talked with a real man and even washed his feet and served him a meal
3我们愈思想这类的事，就愈发觉我们无法透彻了解圣经中三一神的启示。祂是奥秘而奇妙的，祂过于我们所能想像，并且无法由三一神传统的教训充分加以解释的。我们不要想把圣经的启示系统化，只该相信圣经所说的。创世记十八章告诉我们，神以人的形态临到亚伯拉罕；而且我们在路加二章看见，神的儿子降生在伯利恒的马槽里。我们单单相信圣经，和圣经里所启示的神。
3The more we consider matters such as these, the more we realize that we are not able to understand thoroughly the revelation in the Bible concerning the Triune God. He is mysterious and wonderful. He is beyond our imagination and cannot be explained adequately by the traditional teachings concerning the Trinity. Instead of trying to systematize the biblical revelation of God, we should simply believe what the Bible says. Genesis 18 tells us that God came to Abraham in the form of man, and in Luke 2 we see that the Son of God was born in a manger at Bethlehem. We simply believe the Bible and in the God revealed in it.
4出埃及二十四章十节清楚地告诉我们，摩西和那些与他一同在山上的人看见以色列的神。这个景象是奇妙的，过于我们所能描述。他们在明净的天空之下看见神。我们已经指出，神的子民在西乃山经历与主交通的程度有所不同。摩西在山顶上、在神的荣耀之中，长老在山上观看以色列的神，而百姓多半在山脚下。他们不成熟，就不得上山；然而，神没有弃绝他们。神把他们带进祂的交通中，但祂要求他们保持一段距离。惟有摩西进到荣耀里，在这荣耀之中与神同在四十昼夜。摩西所享受与神的交通是多美妙！以色列人在西乃山的光景，乃是今天信徒光景的一幅图画。我们已经藉著逾越节蒙了救赎，我们已经出了埃及，并且过了红海。我们也有了玛拉和以琳的经历。在旷野我们享受吗哪，并且喝了从裂开磐石流出来的活水。再者，我们有分于对亚玛力人的争战。我们许多人能作见证说，我们已经到了神的山，也进入与主的交通中。我们不再在出埃及记十九章里，甚至也不在出埃及记二十至二十三章里，与那些启示神经营的十诫和条例同在。我们乃是享受二十四章里所描述的与神交通。然而，我们必须问自己，在这样的交通里面，我们是在那里。我们与大多数的百姓在山脚下，与长老在晴朗的天空之下观看主，还是与摩西在山顶上在神的荣耀之中？
4In Exodus 24:10 we are told explicitly that Moses and those with him on the mountain saw the God of Israel. This sight was marvelous, beyond our ability to describe. They saw God under a transparent and clear sky. We have pointed out that God’sp eople experienced different degrees of fellowship with the Lord at Mount Sinai. Moses was on the mountaintop under the glory of God; the elders were on the mountain where they beheld the God of Israel; and the majority of the people were at the foot of the mountain. Because of their immaturity, they were not allowed to ascend the mountain. However, God did not reject them. He brought them into His fellowship, but He required them to keep a certain distance. Only Moses entered into the glory and stayed with God under this glory for forty days and forty nights. What a wonderful fellowship Moses enjoyed with God! The situation of the children of Israel at Mount Sinai is a portrait of our situation as believers today. We have been redeemed through the Passover, we have made our exodus from Egypt, and we have crossed the Red Sea. We have also had the experiences at Marah and Elim. In the wilderness we have enjoyed the manna and have drunk the living water from the cleft rock. Furthermore, we have engaged in the warfare with Amalek. Many of us can testify that we have been brought to the mountain of God and have entered into fellowship with the Lord. No longer are we in Exodus 19 or even in Exodus 20 through 23, with the Ten Commandments and the ordinances, which reveal God’secon o my. We are enjoying the fellowship with God described in chapter twenty-four. However, we need to ask ourselves where we are in this fellowship. Are we with the majority of the people at the foot of the mountain, with the elders on the mountain beholding the Lord under a clear sky, or with Moses on the mountaintop under the glory of God
5我们在前面的信息中已经指出，神的子民在西乃山的光景好比帐幕的外院子、圣所、至圣所。百姓可以在外院子，但惟有祭司能彀进入圣所。再者，惟有大祭司才能进入至圣所：在神所显出的荣耀里，接受神的说话、神的启示。出埃及记二十四章的原则也是一样。百姓多半在山脚下，这好比帐幕的外院子；长老在山上，这好比圣所；真正作大祭司尽职的摩西是在山顶上，这好比至圣所。摩西留在神的荣耀之下四十昼夜，得著了神的启示。
5We have pointed out in a foregoing message that the situation of God’s people at Mount Sinai can be compared to the tabernacle with the outer court, the Holy Place, and the Holy of Holies. The people could be in the outer court, but only the priests were permitted access to the Holy Place. Furthermore, only the high priest was allowed to enter into the Holy of Holies to be in the shekinah glory of God and receive His speaking, His revelation. The principle is the same in Exodus 24. The majority of the people were at the foot of the mountain. This can be compared to the outer court of the tabernacle. The elders were on the mountain. This can be compared to the Holy Place. Moses, who was truly functioning as a high priest, was on the mountaintop. This can be compared to the Holy of Holies. During the forty days and forty nights he stayed under God’s glory, Moses received God’s revelation.
6我们对帐幕豫表的领会有赖于前人的著作。我们从他们领受了许多，对他们满了感谢。但因著我们在他们的肩头上，我们就能彀比他们看得还要多，尤其是关于帐幕的经历。
6Our understanding of the typology of the tabernacle is dependent upon the writings of those who have preceded us. We owe much to them and we are thankful for them. But because we are on their shoulders, we are able to see more than they did, especially concerning the experiential aspect of the tabernacle
7以色列人能彀领受神的启示之前，必须离开埃及，过红海，有玛拉和以琳的经历，也有吗哪、从裂开磐石流出的水，并与亚玛力人争战的经历。这一切经历的结果，把他们带进与神的交通中，他们就有地位，且有正确的角度来领受神居所的启示。我们不但该由道理的观点来看帐幕及其器具的豫表，也该由属灵经历的观点来看。在所有这些论到帐幕的信息中，我们特别看重在帐幕对基督徒经历的意义。不错，我们注意道理的点，但我们格外注意经历。
7Before the children of Israel could receive God’sr evelation, they had to leave Egypt, cross the Red Sea, and have the experiences at Marah and Elim and of the manna, the living water from the cleft rock, and the warfare with Amalek. As a result of all these experiences, they were brought into fellowship with God. They had the position with the right angle to receive the revelation concerning God’s dwelling place. We should consider the typology of the tabernacle and its furnishings not only from the point of view of doctrine, but also from the perspective of spiritual experience. In all these messages on the tabernacle, we shall place particular emphasis on the significance of the tabernacle for Christian experience. Yes, we care for the doctrinal points, but we care even more for experience
8在前一篇信息中，我们开始查读建造神的居所所用的材料。我们看见所有的材料都是论到基督身位与工作的美德，并且也都当作举祭来献给神的。这些材料不但是神所创造、所豫备的；也是神的选民所得著、所占有、所享受、所经历的。首先神必须创造并豫备所有的材料。然后百姓必须得著它们、经历它们，并且把它们当作举祭来献给神。虽然多数的译本在二十五章二节没有采用『举祭』的译法，但希伯来字的确是指举祭说的。我们已经看见，举祭是说到升天的基督、上升的基督，而且举祭总是伴随著摇祭，摇祭表明在复活里的基督─复活的基督。摇祭在先，然后是举祭。摇祭乃是豫表在复活里的基督。在复活里，基督能彀行动，能彀『摇一摇』。基督被埋葬了，但坟墓无法扣住祂。在复活里，神成了『摇动的』一位，并且从坟墓里出来了。我们把复活的基督，把『摇动的』一位献给神，就是把祂当作摇祭献上。我们由利未记得知，动物的有些部位，就是胸和腿，时常当作摇祭在主面前摇一摇；其它的部位则当作举祭向祂举起。基督不但是摇祭，也是举祭；不但是复活的一位，也是上升的一位，就是升上诸天，远超万有的一位。我们必须占有基督、得著基督、享受基督，并经历基督作复活的一位，和升天的一位。一方面，我们必须认识在复活里的基督。我们该像保罗一样，渴慕认识基督，晓得『祂复活的大能』。（腓三10。）另一方面，我们必须经历升天的基督。保罗在以弗所一章二十、二十一节论到升天的基督说，神使基督从死人中复活，『并叫祂在诸天上坐在自己的右边，远超过一切执政的、掌权的、有能的、主治的，和一切有名的。』（新译。）我们愈经历升天的基督，在诸天之上的基督，祂就愈成为我们的产业。祂成了我们的奇珍，然后我们把祂献给神作为建造祂居所的材料。这就是献上作为举祭的材料。我们必须牢记这个事实：二十五章二节的举祭蕴含著属灵的经历。我们不该客观地，以没有经历的方式，把材料献给神。我再说，首先材料必须成为我们的所有和享受。一旦材料属于我们，成为我们所有的，我们就可以保有它们，或者甘心乐意地献给神。我们该说：『主，因著我们爱你，情愿将我们的奇珍和产业当作举祭献上，为著建造你的居所。』二十五章一至九节所列举的十二种材料分为三大类；矿物、植物、动物。我们已经看见，植物是指生产的生命，动物是指救赎的生命，而矿物乃是指建造的生命。
8In the previous message we began to consider the materials used for the building of God’s dwelling place. We saw that all the materials refer to the virtues of Christ’s Person and work and that all were offered to God as a heave offering. The materials were not only created by God and prepared by Him; they were also gained, possessed, enjoyed, and experienced by God’s chosen people. First God had to create all the materials and prepare them. Then the people had to gain them, experience them, and offer them to God as a heave offering. Although most versions do not adopt the rendering “heave offering” in 25:2, the Hebrew word definitely denotes a heave offering. We have seen that the heave offering refers to Christ in ascension, to the ascended Christ, and that it is always accompanied by a wave offering, which signifies Christ in resurrection, the resurrected Christ. The wave offering comes first and then the heave offering. The wave offering is a type of Christ in resurrection. In resurrection, Christ is able to move, to “wave.” Christ was buried, but the grave could not hold Him. In resurrection He became the “waving” One and emerged from the tomb. When we offer to God the resurrected Christ, the “waving” One, we offer Him as the wave offering. We know from the book of Leviticus that certain parts of an animal, a breast or a thigh, were often waved before the Lord as a wave offering. Other parts were heaved up to Him as a heave offering. Christ is not only the wave offering but also the heave offering, not only the resurrected One, but the ascended One, the One who has ascended to the heavens, far above all. We need to possess Christ, gain Christ, enjoy Christ, and experience Christ both as the resurrected One and as the ascended One. On the one hand, we need to know Christ in resurrection. Like Paul, we should aspire to know Christ and “the power of His resurrection” (Phil. 3:10). On the other hand, we must experience Christ in ascension. Paul speaks of the ascended Christ in Ephesians 1:20 and 21, where he says that God raised Christ from among the dead and seated Him “at His right hand in the heavenlies, far above all rule and authority and power and lordship, and every name that is named.” The more we experience the ascended Christ, Christ in the heavenlies, the more He becomes our possession. He becomes our particular treasure, which we then offer to God as material for the building up of His dwelling place. This is to offer the materials as a heave offering. We need to be impressed with the fact that the heave offering in 25:2 implies spiritual experience. We should not offer the materials to God in an objective way, in a way without experience. To repeat, first the materials must become our possession and enjoyment. Once they belong to us, they become our possession, and we may keep them, or we may willingly offer them to God. We should say, “Lord, because we love You, we want to offer up our precious treasure and possessions as a heave offering for the building of Your dwelling place.” The materials listed in 25:1-9 are twelve in number and of three categories: minerals, plants, and animals. We have seen that the plants refer to the generating life, the animals to the redeeming life, and the minerals to the building life.
（三） 矿物
C. Of Minerals
9在矿物一面，我们读到金、银、铜、红玛瑙，与『别样的宝石，可以镶嵌在以弗得和胸牌上。』这些材料不是用来装饰或装璜的；它们全是用在建造上。红玛瑙和别样的宝石，乃是用在大祭司所佩的肩带和胸牌上。大祭司进入至圣所在主面前供职的时侯，穿著有肩带和胸牌的以弗得。大祭司用乌陵、土明和胸牌，就能彀得著从神而来的信息。大祭司所穿的胸牌不是一种装饰。从一面来说，胸牌可以当作一部神圣的『打字机』，用来拼出从主而来的信息。这里的点乃是说，胸牌是用矿物，用宝石镶在金子里作成的。
9Concerning minerals, we read of gold, silver, bronze, onyx stones, and “stones to be set for the ephod and for the breastplate.” These materials were not used for decoration or ornamentation; they were all used for building. The onyx stones and other precious stones were used for the shoulder-pieces and the breastplate worn by the high priest. When the high priest entered the Holy of Holies to minister before the Lord, he wore the ephod with the shoulder pieces and the breastplate. Using the Urim and the Thummim along with the breastplate, the high priest could receive a message from God. The breastplate worn by the high priest was not an ornament. In a sense it may be regarded as a divine “typewriter” used to spell out messages from the Lord. The point here is that the breastplate was built with minerals, with precious stones set in gold
10把矿物列为第一类的事实指明，无论基督是甚么，无论祂作了甚么，正在作甚么，全都是为著建造。建造就是神的目标。神圣启示的总结，乃是以金子、宝石、珍珠所建造的新耶路撒冷。圣经论到这件事是前后一贯的。二十五章一至九节的矿物，1乃是为著神的建造。林前三章十节、十一节保罗说，他好像一个智慧的工头，立好了根基，这根基就是耶稣基督。然后他说：『只是各人要谨慎怎样在上面建造。』（10。）十二节保罗继续说：『然而，若有人用金、银、宝石，木、草、禾楷，在根基上建造。』（恢复版）请注意保罗在这一节说到矿物：金、银、宝石。许多基督徒没有用金、银、宝石来建造，反而用木、草、禾楷来建造，这些材料毫无价值，只适于焚烧。再者，提后二章二十节保罗说，在大户人家，不但有金器、银器，也有木器、瓦器，有作为贵重的，有作为卑贱的。在提摩太后书生命读经里我们指出，这个大户人家不是表明教会作为神的家，而是表明基督教界。在今天的基督教里，只有少数的人是用宝贵的矿物来建造神的家。所谓基督教的工人多半是用木、草、禾楷。这些工人当中最好的是用木，其余的是用草或禾楷。二十五章一至九节里的矿物，表明基督作为建造的材料，乃是神所命定、所豫备的。虽然基督是建造的材料，神却没有直接用这个材料来建造祂的居所；反之，神把基督赐给我们，好使我们得著祂，享受祂，并经历祂。我们必须像保罗在腓立比书三章一样，追求基督，得著基督，并占有基督。最终，基督成为我们在复活里和升天里的产业。然后在教会的聚会中，我们就该把我们所经历、成为我们奇珍的基督，当作举祭献给神。
10The fact that the minerals were mentioned as the first category indicates that whatever Christ is and whatever He has done and is doing are all for the building. The building is God’s goal. The consummation of the divine revelation is the New Jerusalem built with gold, precious stones, and pearls. The Bible is altogether consistent concerning this. The minerals in 25:1-9 are for God’s building. In Corinthians 3:10 and 11 Paul says that as a wise master builder he laid the foundation, and this foundation is Jesus Christ. Then he says, “Let each one take heed how he builds upon it” (v. 10). In verse 12 Paul goes on to say, “But if anyone builds on the foundation gold, silver, precious stones, wood, grass, stubble.” Notice that in this verse Paul speaks of minerals: gold, silver, and precious stones. Instead of building with gold, silver, and precious stones, many Christians use wood, grass, and stubble, materials that have no value and are good only for burning. Furthermore, in 2 Timothy 2:20 Paul says that in a great house there are vessels not only of gold and silver, vessels unto honor, but also wooden and earthen vessels, vessels unto dishonor. In the Life - study of 2 Timothy we pointed out that this great house does not signify the church as the house of God, but it signifies Christendom. In today’s Christianity only a small number are using precious minerals to build God’s house. The majority of so - called Christian workers use wood, grass, and stubble. The best of these workers use wood; the others use straw or stubble. The minerals in 25:1-9 signify Christ as the building material ordained by God and prepared by Him. Although Christ is this building material, God does not use this material directly to build up His dwelling place. Instead, God gives Christ to us that we may gain Him, enjoy Him, and experience Him. Like Paul in Philippians 3, we need to pursue Christ, gain Christ, and take possession of Christ. Eventually, Christ becomes our possession both in resurrection and in ascension. In the meetings of the church we should then offer to God as a heave offering the Christ we have experienced and who has become our special treasure.
11我们在教会的聚会中尽功用、释放灵时，必须有基督作内容。如果我们仅仅喊著赞美主，而没有基督作内容，我们就不是将基督的富余献给神。我鼓励众圣徒都要在会中尽功用、释放灵。但这样的尽功用和释放灵，必须满了基督。这位基督不是客观的，祂乃是主观的基督，被我们所经历、所得著，成为我们珍宝的基督。在聚会中，我们该把这位宝贵的基督献给父，作为建造教会的材料。倘若我们看见基督作为举祭献给神，乃是为著神建造的材料，我们就会哀叹今天基督徒中间可怜的光景。许多人以他们的教育和神学知识为傲。几年前，有一个人向我夸口说，在他那个组织里，许多人有博士学位。不过，摩西不是神学家，主耶稣也没有博士学位，反之，祂看起来像一个没有学问的拿撒勒人。别人论到祂希奇地说：『这个人没有学过，怎么明白书呢？』（约七15。）主耶稣甚至责备所谓有学问的人，称他们为『毒蛇之种』。（太二三33。）这些宗教的领袖毒害神的百姓，但主耶稣来医治百姓。那些夸耀学位和神学知识的人，实际上对圣经只有肤浅的认识。他们看见了基督是为著神建造的材料么？赞美主，基督就是建造神居所的宝贵材料！
11When we release our spirit by functioning in the meetings, we need to have Christ as our content. If we merely shout praises to the Lord without Christ as our content, we shall not be offering the surplus of Christ to God. I encourage all the saints to function in the meetings and to release the spirit. But this function and release must be filled with Christ. This Christ is not objective; He is the subjective Christ experienced by us and gained by us as our treasure. In the meetings we should offer this precious Christ to the Father as the material for the building of the church. If we see that Christ is the material for God’s building, offered to God as a heave offering, we shall mourn over the pitiful situation among Christians today. Many pride themselves on their education and theological knowledge. A few years ago a certain person boasted to me of the large number of people in his organization who have doctoral degrees. But Moses was not a theologian, and the Lord Jesus did not have a doctoral degree. On the contrary, in appearance he was an unlearned Nazarene. Others marveled and said concerning Him, “How does this man know letters, having never learned?” (John 7:15). The Lord Jesus even rebuked the so-called learned ones, calling them a “brood of vipers” (Matt. 23:33). These religious leaders had poisoned God’sp eople, but the Lord Jesus came to heal the people. Those who boast of their degrees and theological knowledge actually have only a superficial knowledge of the Bible. Have they seen that Christ is the material for God’s building? Praise the Lord that Christ is the precious material for the building of God’s dwelling place
12我们已经指出，大祭司进到神面前时，穿著用宝贵的材料所作的胸牌。如果我们经历基督作建造的材料，那我们进到神面前时，把祂当作胸牌穿上，就会得著神的启示。这个启示来自我们所经历的基督，祂成了我们所穿上的建造材料。主的恢复与今天的宗教全然不同。我们不是只关心在字句上认识圣经。我们在这里─在主的恢复中乃是要实行神的经营。主的恢复与基督教之间是不可能妥协的。在这个恢复里，我们弃绝木、草、禾楷。但许多基督徒不但欢迎这些拙劣的材料，也宝贵、赞美、高举、宣传它们。许多基督教的刊物甚至陈列木、草、禾楷。在主的恢复里，我们宁愿只有少量的金、银、宝石，也不要一大堆的木、草、禾楷。许多宗教领袖和圣经教师属灵的眼睛瞎了，这件事令我们深感遗憾。他们在字句上查考圣经，却不认识如二十五章一至九节这些经文奥秘的实际。我们不在意传统的教训，只在意神在祂话语中的启示。
12We have pointed out that the high priest wore a breastplate made of precious materials when he came into God’s presence. If we experience Christ as the building materials and put Him on as the breastplate when we come into God’s presence, we shall receive God’s revelation. The revelation comes through the Christ we have experienced and who becomes the building material worn by us. The Lord’s recovery is absolutely different from today’s religion. We are not concerned with knowing the Bible merely in letters. We are here to carry out God’s economy in His recovery. It is impossible for there to be reconciliation between the recovery and Christianity. In the recovery we repudiate the wood, the grass, and the stubble. But these inferior materials are not only welcomed by many Christians—they are appreciated, praised, exalted, and advertised. Many Christian publications even make a display of wood, grass, and stubble. In the recovery we would rather have a small amount of gold, silver, and precious stones than a huge pile of wood, grass, and stubble. We deeply regret the fact that the spiritual eyes of many religious leaders and Bible teachers are blind. They may study the Word in letters, but they do not know the mysterious reality of verses such as 25:1-9. We do not care for the traditional teachings, but for God’sr evelation in His Word.
1 金表征基督神圣的性情
1. Gold, Signifying Christ’s Divine Nature
13二十五章一至九节所题到的第一种矿物是金子。金子表征基督神圣的性情，它是纯净而永远的。在拿撒勒人耶稣身上，有神圣的性情，可是这『金子』隐藏在祂里面。
13The first of the minerals mentioned in 25:1-9 is gold. Gold signifies Christ’s divine nature and it is pure and everlasting. In Jesus, the Nazarene, there was the divine nature, although this “gold” was concealed within Him
14我们必须经历基督隐藏的神性。例如，一位弟兄不论作丈夫、作父亲或是作职员，凡事都该有基督的神性隐藏在他里面。别人会希奇，并且感觉到他身上有个贵重而有分量的东西。宗教家因主耶稣而糊涂了。他们认识祂是一个木匠，有些人甚至认识祂的弟兄。然而，他们却希奇祂怎么能作出一些事并说出一些话来。他们希奇的原因乃是，神圣的性情隐藏在这位拿撒勒人的里面。
14We need to experience Christ’s hidden divine nature. For example, in all that a brother does as a husband, father, or employee he should have Christ’s divine nature hidden within him. Others may wonder about him and sense that there is something weighty and valuable with him. The religionists were puzzled by the Lord Jesus. They knew that He was a carpenter, and some even knew His brothers. Nevertheless, they wondered how He could do and say certain things. The cause of their wonder was the divine nature concealed within this Nazarene
15连我们中间的青年人，也必须在基督纯净而永远的神性里面经历祂。然后他们在学校或在邻居当中就会使人觉得，他们有个贵重而有分量的东西。他们在言语和行为上给人一种印象说，他们里头有个可赞赏的东西。我感谢主，许多青年人的确作了这样的见证。我们从基督神圣的性情所经历、所得著的，应当带到聚会中来献给神。在中学读书的不该以为自己太年轻，而不能把这样的举祭献给神，为著祂的建造。我能彀作见证说，青年人这样尽功用的时候，我便得著造就，并且被建造起来。我们都需要经历金子，就是基督神圣的性情。然后我们必须将我们所经历基督的这种成分当作举祭献给神。我们必须经历祂，得著祂，然后把祂献给神，为著建造神的居所。
15Even the young people among us need to experience Christ in His pure and everlasting divine nature. Then they will give the impression to others at school or in the neighborhood that they possess something weighty and valuable. In their speech and behavior they will convey the impression that they have something admirable within. I thank the Lord that many of our young people do bear such a testimony. What we experience and possess of Christ’s divine nature we should bring to the meetings and offer to God. Those who are still in high school should not think that they are too young to present such a heave offering to God for His building. I can testify that when the young people function in this way, I am edified and built up. We all need the experience of the gold, the divine nature of Christ. Then we need to offer this element of the Christ we have experienced to God as a heave offering. We need to experience Him, possess Him, and then offer Him to God for the building of His dwelling place.