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出埃及记生命读经 · 第86篇

见证的柜（三）

The Ark of the Testimony (3)
1读经：出埃及记25:17-22；利未记16:14-15。
1Scripture Reading: Exo. 25:17-22; Lev. 16:14-15
2在前面两篇信息中，我们看过约柜的材料、约柜的尺寸，以及约柜上面四围的金牙边，我们也看过为著约柜的行动所使用的四个金环和两根杠。在本篇信息中，我们要由二十五章十七至二十二节来看安在约柜上边的施恩座。
2In the two foregoing messages we considered the materials of the ark, the dimensions of the ark, and the rim of gold around the top of the ark. We have also considered the four rings of gold and the two poles used for the move of the ark. In this message we shall consider from 25:17-22 the propitiatory cover which was put on the ark
十 施恩座
X. THE PROPITIATORY COVER
3出埃及记二十五章十七节说：『要用精金作施恩座，长二肘半，宽一肘半。』这个施恩座乃是约柜的盖。七十士译本（在基督的时代以前所完成的希腊文旧约译本）把希伯来字的『施恩座』译为『希拉斯特利恩』，这个希腊字是动词『希拉斯哥迈』的名词形式。『希拉斯哥迈』的意思是平息，藉著满足一方对他方的要求而使双方和好，就是挽回的意思。照希伯来二章十七节来看，主耶稣为我们的罪献上挽回祭，满足了神对我们公义的要求，使我们与神和好。
3Exodus 25:17 says, “And you shall make a propitiatory cover of pure gold, two cubits and a half its length, and a cubit and a half its width.” This propitiatory cover was the lid of the ark. In the Septuagint (the Greek translation of the Old Testament made before the time of Christ) the word hilasterion is used to translate the Hebrew word for propitiatory cover. This Greek word is a noun form of the Greek verb hilaskomai. Hilaskomaimeans to appease, to reconcile two parties by satisfying the demand of one upon the other, that is, to propitiate. According to Hebrews 2:17, the Lord Jesus made propitiation for our sins to reconcile us to God by satisfying God’s righteous demands on us
4假定有一方欠了另一方的债，但他无法履行对方的要求，这个问题似乎无法解决；然后有第三者出现，为著第一方履行了第二方的要求，这就满足了第二方。这样，第一方就与第二方和好，因为第二方的要求满足了。希腊字的『希拉斯哥迈』就是指这样的事情，平息某一方并满足其要求，而带进和好。基督满足了神对我们的要求，使我们与神和好了。挽回的希腊字『希拉斯特利恩』，与约翰一书二章二节和四章十节的『希拉斯摩斯』不同。『希拉斯摩斯』表明挽回，就是挽回祭。根据约翰一书二章二节和四章十节，主耶稣为我们的罪作了挽回祭。基督不但履行了神的要求并满足神，使我们与神和好，祂也就是挽回祭。祂献上了自己，使我们与神和好。
4Suppose a certain party is indebted to another party. However, he is not able to fulfill the demands of the second party. There seems to be no way to settle this problem. Then a third party comes on the scene and, on behalf of the first party, fulfills the requirements of the second party, thus appeasing the second party. In this way, the first party is reconciled to the second, for the demands of the second party have been satisfied. The Greek word hilaskomai refers to such a transaction in which reconciliation is brought about through the appeasement of a particular party and the satisfaction of his requirement. Christ has reconciled us to God by satisfying God’s demands on us. The Greek word for propitiation, hilasterion, is different from hilasmos in 1 John 2:2 and 4:10. Hilasmos denotes that which propitiates, that is, a propitiatory sacrifice. According to 1 John 2:2 and 4:10, the Lord Jesus is the propitiatory sacrifice for our sins. Christ is not only the One who reconciles us to God by fulfilling God’s requirements and appeasing Him, but He is also the propitiatory sacrifice. He sacrificed Himself that we may be reconciled to God.
5我们已经看见，基督为我们向神献上了挽回祭，而且祂也就是挽回祭。罗马三章二十五节保罗说，基督是我们的施恩座；神已设立基督作我们的『希拉斯特利恩』，作我们的施恩座。这意思是说，基督既是『希拉斯特利恩』，祂也就是神能彀遇见我们─祂的赎民，并与我们说话的地方。因此，基督乃是挽回者，祂是挽回祭，祂也是施恩座，就是神与祂的赎民相会的地方。基督是挽回祭，也为著我们向神献上挽回祭，所以祂也是罗马三章二十五节称为施恩座的地方，在那里我们可以与神相会。七十士译本把约柜的盖或遮蔽繙作『希拉斯特利恩』，保罗用这个字说到基督是3:25施恩座。无疑地，保罗写罗马三章二十五节时，心里有一幅图画，就是安在见证的柜上面的施恩座。（参看恢复版罗三25注2。）我们研读出埃及记二十五章十七至二十二节所描述的施恩座，并为著我们属灵的经历来领会其意义时，必须藉著主的话来得著亮光，而不仅仅是得著知识。我们读圣经的目的应当是得著亮光，而不光是得著客观的知识。因此，我们必须谨防不必要的疑问和思想，免得妨碍从主话而来的光照。一方面，我们必须探询有意义的问题，就是我们在圣经里所读到的；另一方面，我们必须避免无益的问题，就是没有答案的问题。我们来读出埃及记所记载的施恩座时，就会陷入这样的问题中。例如，有些人会问，约柜上的基路伯是不是天使。有些人想要知道基路伯的重量，或是他们有几张脸。有些人知道施恩座的长度与宽度有记载，而厚度没有记载，就想要算出施恩座的厚度来。有些读者也许会问，基路伯和约柜的盖是不是同一块金子。还有些读者会觉得希奇，基路伯怎么可能脸对脸，同时又朝著施恩座。在本篇信息中，我们不关心这类的问题，我们的目标乃是要探讨那些对我们属灵认识和经历来说是重要的事情。因此，我们来看这些经文，不是要给无益的问题寻出答案，而是要从主得著亮光。
5We have seen that Christ is the One who makes propitiation to God for us as well as the One who is the propitiatory sacrifice. In Romans 3:25 Paul says that Christ is our propitiation-cover. God has set forth Christ to be our hilasterion, our propitiatory cover. This means that as the hilasterion Christ is also the very place where God is able to meet with us, His redeemed people, and talk to us. Therefore, Christ is the One who propitiates, He is the propitiatory sacrifice, and He is the propitiatory cover, the place where God and His redeemed people meet together. As the propitiatory sacrifice and as the One who has made propitiation to God on our behalf, Christ is also the place, called the propitiation - cover in Romans 3:25, where we can meet with God. The Septuagint uses hilasterion for the lid, or cover, of the ark. Paul uses this word to refer to Christ as the propitiation- cover. No doubt, when Paul was writing Romans he had in mind a picture of the propitiatory cover placed on the ark of the testimony. (See note 251 in Romans 3, Recovery Version.) As we study the description of the propitiatory cover in Exodus 25:17-22 and seek to understand its significance for our spiritual experience, we need to receive light through the Word and not mere knowledge. Our goal in reading the Bible should be to receive light and not simply to gain objective knowledge. Therefore, we need to guard against unnecessary questionings and thoughts which interfere with the shining of the light through the Word. On the one hand, we need to ask meaningful questions concerning what we read in the Bible. On the other hand, we need to avoid useless questions, questions which have no answers. When we read the account of the propitiatory cover in Exodus, we may be snared by such questions. For example, some may ask if the cherubim on the ark are angels. Others may want to know the weight of the cherubim or how many faces they have. Some may try to figure out the thickness of the propitiatory cover, realizing that the length and the width are given, but not the thickness. Some readers may ask if the cherubim and the lid of the ark were all one piece of gold. Other readers may wonder how the cherubim can have their faces toward each other and also toward the lid of the ark. In this message we shall not be concerned with questions such as these. Rather, our aim is to consider those matters crucial for our spiritual understanding and experience. Thus, we come to these verses not to find answers to unnecessary questions, but to obtain light from the Lord.
（一） 表征基督
A. Signifying Christ
6施恩座表征基督作为神公义律法的遮盖，也表征基督乃是神在恩典中对祂赎民说话的地方。因此，施恩座就等于神施恩的宝座。（来四16。）
6The propitiatory cover signifies Christ as the cover of God’s righteous law. It also signifies Him as the place where God speaks to His redeemed people in grace. Hence, the propitiatory cover equals God’s throne of grace (Heb. 4:16
（二） 用精金作的
B. Made of Pure Gold
7十七节说，施恩座是用精金作的。金在这里表征基督纯粹的神圣性情。
7Verse 17 says that the propitiatory cover was made of pure gold. Gold here signifies Christ’sp ure divine nature
（三） 尺寸
C. The Size
8施恩座的尺寸是『长二肘半，宽一肘半』；施恩座的尺寸乃是表征一个见证。
8The size of the propitiatory cover was “two cubits and a half its length, and a cubit and a half its width.” The dimensions of the propitiatory cover signify a testimony
（四） 有两个基路伯
D. With Two Cherubim
9出埃及记二十五章十八节说：『要用金子锤出两个基路伯来安在施恩座的两头。』基路伯表征神的荣耀。（结十18，来九5。）我们不知道基路伯是不是天使，但我们确实知道他们是与神的荣耀有关。希伯来九章五节说到荣耀的基路伯，而以西结十章十八节说，神的荣耀离开圣殿，停在基路伯以上。因此，基路伯与神的荣耀有关，并且表征祂的荣耀。施恩座上的基路伯指明基督彰显神的荣耀，就是神的荣耀从祂里面照耀出来。基路伯在施恩座上，而施恩座就是基督，这意思是说，神的荣耀从基督里面照耀出来，并且照耀在基督身上。基路伯是用金子─基督神圣的性情作的，并且是锤出来的，指明基督的受苦。十九节说：『这头作一个基路伯，那头作一个基路伯，二基路伯要接连一块，在施恩座的两头。』在施恩座两头的基路伯表征见证。基路伯与施恩座成为一，这件事实指明神的荣耀出自基督作施恩座，好成为一个见证。
9Exodus 25:18 says, “And you shall make two cherubim of gold; of beaten work you shall make them, from the two ends of the propitiatory cover.” The cherubim signify God’s glory (Ezek. 10:18; Heb. 9:5). We do not know whether or not the cherubim are angels, but we do know that they are related to God’s glory. Hebrews 9:5 speaks of the cherubim of glory, and Ezekiel 10:18 says that God’s glory left the temple and stood above the cherubim. Thus, the cherubim are related to God’s glory and signify His glory. The cherubim on the propitiatory cover indicate that Christ expresses God’s glory, that God’s glory shines out from Him. The cherubim were on the cover, and the cover is Christ. This means that the glory of God shines out of Christ and upon Christ. The cherubim were made of gold, of Christ’s divine nature, and they were made of beaten work, indicating Christ’s sufferings. Verse 19 says, “And make one cherub from this end, and one cherub from that end; from the propitiatory cover you shall make the cherubim upon its two ends.” The cherubim on the two ends of the propitiatory cover signify testimony. The fact that the cherubim were one with the propitiatory cover indicates that God’s glory comes out of Christ being the propitiatory cover to be a testimony
10二十节说：『二基路伯要高张翅膀，遮掩施恩座；基路伯要脸对脸，朝著施恩座。』基路伯的翅膀遮掩施恩座，这意思是说，神的荣耀在基督里彰显出来，成为一个完全的见证。基路伯脸对脸，并且朝著施恩座，这表征神的荣耀注视并观看基督所作成的事。
10Verse 20 says, “And the cherubim shall spread out their wings above, covering over with their wings the propitiatory cover, with their faces each toward the other; toward the propitiatory cover the faces of the cherubim shall be.” The wings of the cherubim covered the propitiatory cover. This means that God’s glory is expressed in Christ to be a full testimony. The faces of the cherubim were toward each other and toward the propitiatory cover. This signifies that God’s glory watches over and observes what Christ has done.
（五） 安在柜的上边
E. Put upon the Ark from Above
11二十一节说：『要将施恩座安在柜的上边，又将我所要赐给你的见证放在柜里。』（直译。）这里告诉我们，施恩座安在柜的上边，这表征基督作为施恩座，遮盖柜里的律法。
11Verse 21 says, “And you shall put the propitiatory cover upon the ark from above, and into the ark you shall put the testimony which I shall give you.” Here we are told that the propitiatory cover was put upon the ark from above. This signifies Christ as the propitiatory cover covering the law within the ark
（六） 神在这里与祂的赎民相会
F. God Meeting with His Redeemed People Here
12在二十二节说：『我要在那里与你相会。』这表明神在挽回的基督里，与祂的子民相会。
12The first part of verse 22 says, “And I will meet with you there.” This indicates that God met with His people in the propitiating Christ
（七） 神从二基路伯中间和祂的赎民说话
G. God Speaking to His Redeemed People from between the Two Cherubim
13二十二节神又说，祂『要从见证的柜施恩座上二基路伯中间，和你说我所要吩咐你传给以色列人的一切事。』（直译。）这意思是说，神从挽回的基督作为祂的见证所彰显的荣耀里，和祂的子民说话。我们已经看见，基路伯表征神的荣耀从基督里照耀出来。因此，神从基路伯中间和祂的子民说话，意思就是神在祂的荣耀中和我们说话。除了祂的荣耀以外，神没有别的地方与祂的百姓相会。在别的地方，或在别的情况下，神无法与我们相会。每当神与我们相会，定规是在祂的荣耀里。我们的经历能彀来证实，每当我们与神相会，我们就觉得是在荣耀里，正如约柜盖上的基路伯所表征的荣耀。我们悔改相信主耶稣的那一天，就被带进荣耀的领域中。神从来不在黑暗里与我们相会，反之，祂总是在荣耀里与我们相会，并从荣耀的基路伯中间和我们说话。
13In verse 22 God also says that He “will speak with you from above the propitiatory cover, from between the two cherubim which are upon the ark of the testimony, all that I shall command you concerning the sons of Israel.” This means that God speaks to His people from the glory expressed in the propitiating Christ as His testimony. We have seen that the cherubim signify God’s glory shining out from Christ. Thus, for God to speak to His people from between the cherubim means that He speaks to us in the midst of His glory. God does not meet with His redeemed people in any place other than the midst of His glory. God cannot meet with us in any other place or in any other condition. Whenever God meets with us, that meeting must take place in the midst of His glory. We can testify of this from our experience. Whenever we meet with God, we sense that we are in the midst of glory, a glory like that signified by the cherubim on the cover of the ark. On the day we repented and believed in the Lord Jesus, we were brought into a realm of glory. God never meets with us in darkness. On the contrary, He always meets with us in glory and speaks to us from between the cherubim of glory
14我们在聚会中听人说话的时候，只要他所说的是主的话，我们就该有在荣耀里的感觉。每当从这个职事里说出神的话来时，我们里头就觉得荣耀。今天许多传道人能说善道，但你听他们说话的时候，一点不觉得神的荣耀。你也许会称赞他们的口才，也欣赏他们的知识，却没有神荣耀的感觉。然而，你听真正的话语职事时，你不是被口才或知识所吸引，而是被神荣耀的感觉所吸引。你回家以后，荣耀会随著你。几年之后，你仍会回想在那次聚会中所感觉到的荣耀。我们由经历中晓得，神在祂的荣耀中与我们相会，并在祂的荣耀里和我们说话。甚至神和一个罪人说话时，也是在祂的荣耀里和他说话。
14When we listen to someone speaking in a meeting, as long as that speaking is the word of the Lord, we should have the sense that we are in glory. Whenever the word of God is spoken in the ministry, we sense glory within us. Many preachers today are eloquent. But when you hear them speak, you do not have any sense of God’s glory. You may admire their eloquence and appreciate their knowledge, but there is no sense of God’s glory. However, when you listen to the genuine ministry of the Word, you are attracted, not by eloquence or knowledge but by a sense of God’s glory. After you return home, the glory may follow you. Years later, you may still recall the glory you sensed in that meeting. From our experience we know that God meets with us in the midst of His glory and speaks to us in His glory. Even when God speaks to a sinner, God speaks to him in His glory.
15神在其中与我们相会并和我们说话的荣耀，乃是基督的照耀。基路伯表征基督在照耀，我们可以用电来说明这种照耀。事实上，会所是由灯的照耀所照明的，就是由电的照耀所照明的；因此在会所里，我们在电的照耀之下聚在一起。同样地，基路伯乃是基督在照耀，或说基督的照耀。这位照耀的基督是怎样的一位基督呢？我们已经指出，约柜是用皂荚木里外包上金子作成的。皂荚木豫表基督的人性，而金子表征祂的神性。施恩座是用精金作的，不包含皂荚木，这指明基督的照耀是神圣的，祂乃是神荣耀所发的光辉。然而，基督的神性不是这种照耀的根基，祂照耀的根基乃是用来作柜的皂荚木。不是金子支持皂荚木，而是皂荚木支持金子，基督以祂的人性为根基，来彰显神性。今天在我们的经历中，我们需要耶稣的人性，好彰显基督神圣的性情。
15The glory in which God meets with us and in which He speaks to us is the shining of Christ. The cherubim signify Christ shining. We may use electricity to illustrate this shining. The meeting hall is illuminated by the shining of lights, which are actually the shining of electricity. Hence, in the meeting hall we meet together under the shining of electricity. In like manner, the cherubim are Christ shining, or the shining of Christ. What kind of Christ is this shining Christ? We have pointed out that the ark was made of acacia wood overlaid within and without with gold. Acacia wood typifies Christ’s humanity, and gold signifies His divinity. The propitiatory cover was made of pure gold; it did not contain any acacia wood. This indicates that the shining of Christ, who is the effulgence of God’s glory, is divine. However, Christ’s divinity is not the base for this shining. Rather, the base for His shining is the acacia wood used to make the ark. It was not the gold which bore the acacia wood; it was the acacia wood which bore the gold. With His humanity as the base, Christ expresses divinity. In our experience today, we need the humanity of Jesus in order to express Christ’s divine nature
16出埃及记二十五章十七节告诉我们施恩座的长与宽，但没有告诉我们施恩座的厚度有多少，因此我们不晓得约柜之盖的重量。厚度没有记载，而且重量不为人所知，这件事实指明基督的重量是无法测量的。没有人能彀说出基督到底有多重，按经历说，祂的重量乃是根据我们所能彀支持的。倘若你能彀支持一磅重的盖，那么基督对你就是一磅重；若是你能彀支持更多的基督，基督也许是五十磅重。基督对我们有多重，在于我们能彀支持多少的基督，我很担心有些圣徒只能彀支持极少量的基督。
16Exodus 25:17 tells us the length and width of the propitiatory cover, but it does not tell us the thickness of the cover. Therefore, we do not know the weight of the lid of the ark. The fact that the thickness is not given and that the weight is not known indicates that the weight of Christ is immeasurable. No one can say how weighty Christ is. Experientially speaking, His weight is according to what we are able to bear. If you are able to bear a lid of one pound in weight, then Christ to you weighs one pound. But to someone else who is able to bear more of Christ, Christ may weigh fifty pounds. How heavy Christ is to us depends on how much of Him we are able to bear. I am concerned that some saints are able to bear only an extremely small amount of Christ
17出埃及记二十五章也没有告诉我们基路伯的形状、尺寸或重量。这指明基督照耀的荣耀是无法测量的，也表明基督的荣耀是无法解释的。我们怎样无法描述基路伯，我们也照样无法解释基督照耀的荣耀。然而，基路伯有脸和翅膀，我们由这件事实得知，这个荣耀不是没有生命的，而是活的东西；基督的荣耀是活的。我们甚至可以说，这个荣耀有脸，有眼，有翅膀。我们由经历中晓得，神与我们相会并和我们说话的时候，我们就觉得荣耀正在观看我们，而且这个荣耀是活的。事实上，这个荣耀就是基督自己。因此，对出埃及记二十五章里施恩座概括的观念是说，它表征基督就是神圣荣耀的光照，而且神在这个荣耀里与我们相会，和我们说话。我们来看二十五章十七至二十二节里施恩座的记载时，必须把注意力集中在这个重点上，不要被没有答案的问题所打岔。
17Furthermore, we are not told anything in Exodus 25 about the form, size, or weight of the cherubim. This indicates that the glory of Christ’s shining is immeasurable. It also indicates that Christ’s glory is unexplainable. Just as we cannot describe the cherubim, so we cannot explain the glory of Christ’s shining. However, we know from the fact that the cherubim had faces and wings that this glory is not lifeless, but is something living. Christ’s glory is living. We may even say that this glory has a face, eyes, and wings. From our experience we know that when God meets with us and speaks with us, we have the sense that glory is watching over us and that this glory is living. Actually, this glory is the very Christ Himself. Thus, the general concept of the propitiatory cover in Exodus 25 is that it signifies that Christ is the shining of the divine glory and that God meets with us and speaks with us in this glory. As we consider the account of the propitiatory cover in 25:17-22, we need to center our attention on this crucial point and not be distracted by questions which have no answers.
18我们需要铭记这件事实：施恩座同基路伯表征基督在照耀。它也表征神的荣耀─基督的照耀─乃是活的。它是有脸，有眼，有翅膀的东西。我们要正确的了解，就需要有从神来的亮光，也需要相当的属灵经历。没有主的光照，我们也许一再地读这些经文，却一点没有看见它们的意义。但是光一照耀在我们身上，我们就明瞭施恩座同基路伯，一点不差就是我们亲爱的主耶稣自己。每当神与我们相会，并和我们说话时，这位宝贵的基督也都与我们同在。事实上，神乃是在这位照耀的基督里与我们相会，并和我们说话。我们明瞭这事，就会说：『主，你自己就是这个施恩座。主，没有你，神就没有地方与我相会，我也没有地方与祂相会。主，没有你作施恩座，神就无法在荣耀里与我相会，和我说话。』
18We need to be impressed with the fact that the propitiation-cover with the cherubim signifies Christ shining. It also signifies that the glory of God as the shining of Christ is living. It is something with a face, eyes, and wings. To have a proper understanding of this, we need light from God and also a certain amount of spiritual experience. Apart from being enlightened by the Lord, we may read these verses again and again without seeing anything of their significance. But when the light shines upon us, we realize that the propitiatory cover with the cherubim is nothing less than our dear Lord Jesus Himself. Whenever God meets with us and speaks with us, this precious Christ is present. Actually, it is in this shining Christ that God meets with us and speaks with us. When we realize this, we may say, Lord, You Yourself are this very propitiatory cover. Without You, Lord, there is no place where God can meet with me or I can meet with Him. Lord, without You as the propitiatory cover God cannot meet with me or speak with me in glory
19在这一点上，我们必须探讨一个重要的问题：我们这样罪恶、天然、满了过犯的人，怎能在荣耀的基督里与神相会呢？我们得罪了神，也得罪了其他的人，我们怎能在这位照耀的基督里与神相会呢？二十五章十七至二十二节描述约柜的施恩座，却没有记载甚么是能彀答覆我们问题的。我们要找答案，必须转到利未记十六章十四节、十五节。这些经文说到大祭司在赎罪日『也要取些公牛的血，用指头弹在施恩座的东面，又在施恩座的前面，弹血七次。随后他要宰那为百姓作赎罪祭的公山羊，把羊的血带入幔子内，弹在施恩座的上面，和前面，好像弹公牛的血一样。』我们会看见，把血弹在施恩座上，是这里最要紧的事。
19At this point we need to consider an important question: How can we, who are so sinful, natural, and full of offenses, meet with God in the glorious Christ? We have offended God, and we have offended other people. How, then, can we meet with God in the shining Christ? In 25:17-22, a record which describes the propitiatory cover of the ark, nothing is said which can answer our question. For the answer we need to turn to Leviticus 16:14 and 15. Speaking of the high priest on the day of atonement, these verses say, “And he shall take of the blood of the bullock, and sprinkle it with his finger upon the propitiatory cover eastward; and before the propitiatory cover shall he sprinkle of the blood with his finger seven times. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the propitiatory cover, and before the propitiatory cover” (lit.). As we shall see, the crucial matter here is the sprinkling of the blood upon the propitiatory cover.
20当赎罪日，祭牲献在外院子的祭坛上。动物的血流在祭坛上为著赎罪，乃是基督所完成真正救赎的允诺书。基督藉著在十字架上流血而完成救赎时，允诺书就搁在一旁了。今天在新约时代里我们所有的，不是赎罪，而是救赎。在旧约时代里，在祭坛上流血是为著赎罪，这豫表耶稣在十字架上所流的血乃是为著救赎。在旧约里，有祭坛与赎罪；在新约里，有十字架与救赎。在祭坛上为著赎罪所流的血，被带入至圣所，弹在约柜的盖上，就是施恩座上面。事实上，把血弹在盖上七次，乃是表征完全。盖子弹上了血就成了红色。因著血弹在施恩座上，罪人就能彀与公义的神有交通，所以，因著救赎的血，今天我们能彀在基督的荣耀里，与公义的神有交通。约柜的施恩座遮盖著放在约柜里的律法─十诫。到了赎罪日，把血弹在这个施恩座上，这表明神在基督的荣耀里和罪人说话时，祂没有看见公义的律法，只看见施恩座上的血。我们都干犯了神的律法，若没有弹了血的施恩座，神就会看见十诫，结果我们就会被定罪，神便无法与我们相会，和我们说话。反之，神照著祂的公义，必须定我们死罪。但神在基督的荣耀里临到我们，祂就看不见公义律法的要求，也看不见我们的罪，祂乃是看见施恩座上赎罪的血。我们许多人能彀证实，血在施恩座上的这件事，不仅仅是道理而已；它在我们对主的经历上，是非常的真实。我们悔改的时候，神就遇见我们，并且和我们说话。那时我们深深觉得，我们被耶稣基督的血所洗净。如今每当我们在荣耀里与神相会，里面深处就觉得，我们是被血所洗净的。这就是在我们经历中的施恩座。我们已经指出，施恩座是用精金作的，它不包含豫表主耶稣人性的皂荚木。然而，耶稣的血的确是出自祂属人的性情。基督的人性是为著救赎，而祂的神性乃是为著照耀。施恩座上的基路伯，表征基督因著祂神性的照耀；而弹在施恩座上的血，表征祂为著救赎的人性。因此这里有基督的一幅图画，基督不但是神，也是人，甚至是神人。基督是神，所以在祂的神性里照耀；祂也是人，所以祂在祂的人性里完成了救赎，就是血所表征的。现今因著基督的神性和人性，我们与神能彀在救赎并照耀的基督里一同聚集，一同谈话。这就是基督作为施恩座，作为神和我们相会的地方。钦定本是说『怜悯座』，而不说施恩座。座这个字暗示约柜的盖，乃是神和我们说话时所坐的地方；怜悯一词指明神向百姓发怜悯。事实上，约柜的盖不是怜悯座，而是施恩座─带著基督神性的照耀，以及基督人性的救赎，作为我们能彀与公义、圣洁、荣耀的神相会并说话的地方。这个地方就是耶稣基督自己，这一位是神也是人。基督在祂的人性里流出祂的血来救赎我们，并且在祂的神性里因著神的荣耀而照耀。今天祂对我们乃是救赎且照耀的基督，成为公义、圣洁、荣耀的神能彀与堕落的罪人相会的地方。
20On the day of atonement sacrifices were offered on the altar in the outer court. The blood of the animals shed on the altar for atonement was a promissory note of the true redemption accomplished by Christ. When Christ came to accomplish redemption by shedding His blood on the cross, the promissory note was then set aside. What we have today in New Testament times is not atonement, but redemption. In Old Testament times blood was shed on the altar for atonement. This typifies the blood of Jesus shed on the cross for redemption. In the Old Testament we have the altar and atonement; in the New Testament we have the cross and redemption. The bloodshed on the altar for atonement was brought into the Holy of Holies and sprinkled on the lid of the ark, the propitiatory cover. In fact, the blood was sprinkled on the lid seven times, signifying completeness. Through the sprinkling of the blood, the golden lid became red in color. Because of the blood sprinkled on the propitiatory cover, sinners could have fellowship with the righteous God. Therefore, because of the blood of redemption, we today can have fellowship with the righteous God in the glory of Christ. The propitiatory cover of the ark covered the law, the Ten Commandments, which had been placed in the ark. Then on the day of atonement this cover was sprinkled with the blood. This indicates that when God speaks to sinners in the glory of Christ, He does not see the righteous law — He sees only the blood on the propitiatory cover. Without the cover with the blood sprinkled on it, God would see the Ten Commandments. As a result, we would be condemned, for we have all broken the law of God. God would have no way to meet with us or speak with us. Instead, according to His righteousness, He would have to condemn us to death. But when God comes to us in the glory of Christ, He does not see the requirements of His righteous law, and He does not see our sins. Instead, He sees the redeeming blood on the propitiatory cover. Many of us can testify that this matter of the blood on the propitiatory cover is not a mere doctrine. It is very real in our experience with the Lord. When we repented, God met us and spoke to us. At that time we had the deep sense that we were washed by the blood of Jesus Christ. Now whenever we meet with God in glory, we have the sense deep within that we are washed by the blood. This is the propitiatory cover in our experience. We have pointed out that the propitiatory cover was made of pure gold. It did not contain acacia wood, which typifies the humanity of the Lord Jesus. However, the blood of Jesus certainly was derived from His human nature. Christ’s humanity is for redeeming and His divinity is for shining. The cherubim on the propitiatory cover signify Christ’s shining with His divinity, and the blood sprinkled on the cover signifies His humanity for redeeming. Therefore, we have here a picture of Christ not only as God, but also as man, even the God-man. As God, Christ shines in His divinity, but as man, He accomplished redemption in His humanity, signified by the blood. Now, because of Christ’s divinity and humanity, we and God can meet together and talk together in the redeeming and shining Christ. This is Christ as the propitiatory cover, as the place where God and we meet together. The King James Version speaks of the “mercyseat” instead of the propitiatory cover. The word seat implies that the lid of the ark was the place for God to sit when He talks with us. The word mercy indicates that God showed mercy to people. Actually, the lid of the ark is not a mercy seat; it is a propitiatory cover with the shining of Christ’s divinity and the redeeming of Christ’s humanity as the place where we can meet and speak with our righteous, holy, and glorious God. This place is Jesus Christ Himself, the One who is both God and man. In His humanity Christ shed His blood to redeem us, and in His divinity He shines with God’s glory. Today He is for us the redeeming and shining Christ as the place where the righteous, holy, and glorious God can meet with fallen sinners.
21保罗在罗马三章二十五节所题起出埃及记二十五章里的施恩座，必须当作保罗完成职事中心异象的一部分。保罗说到施恩座、荣耀的基路伯，以及基督为百姓的罪献上挽回祭。（来二17。）保罗说到基督是『希拉斯特利恩』，就是施恩座，带著祂荣耀的神性和救赎的人性。神在施恩座上面，并在祂荣耀的照耀之中，能彀与我们相会，并和我们说话；这便是我们听见祂的声音，得知祂心头愿望的地方。无疑地，这就是保罗领受完成职事之启示的地方。在我们的经历中，我们也必须天天在施恩座前，并在祂的荣耀里与神相会。
21The propitiatory cover in Exodus 25 mentioned by Paul in Romans 3:25 must be considered part of the central vision of Paul’s completing ministry. Paul is the one who speaks of the propitiatory cover, of the cherubim of glory, and of Christ making propitiation for the sins of the people (Heb. 2:17). Paul presents Christ as the hilasterion, the propitiatory cover, with His shining divinity and redeeming humanity. Here, upon the propitiatory cover and in the midst of the shining of His glory, God can meet with us and converse with us. This is the place where we hear His voice and learn the desire of His heart. No doubt, this was the place where Paul received the revelation of the completing ministry. In our experience day by day we also need to meet with God at the propitiatory cover and in His glory.
22没有施恩座，我们就无法享受约柜。因著遮掩约柜的盖，约柜才能彀成为我们的享受。如果约柜没有施恩座为盖，我们就无法来到神面前，神也无法临到我们。约柜仍然存在，但我们无法接触它。神和我们都需要施恩座，使约柜成为我们的享受。如今我们因著施恩座，就有一条路来与神相会，并和祂说话。施恩座也与见证有关。神愈与我们相会，愈和我们说话，我们也就愈与神相会，并愈听祂说话，在我们的经历中就愈有神的见证。见证之柜的功用在于施恩座；见证之柜─约柜─的益处全在于施恩座。因著约柜上面的施恩座，约柜就成为我们的享受和神的见证。愿我们都仰望主，求祂赐给我们亮光，看见施恩座以及它对我们属灵经历的意义。我们不该满意于只在道理上解释出埃及记的豫表。因著主的怜悯，我们需要看见这些豫表在我们经历中的意义。一方面，亮光证实我们对主的经历；另一方面，它使我们对主的经历加增。赞美主，荣耀奇妙的基督乃是施恩座！我们没有足壳的口才来描述这样的一位基督，但我们见过了祂，经历了祂，并且一直在享受祂。
22Without the propitiatory cover, there is no way for us to enjoy the ark. The ark can become our enjoyment only because of the lid which covers it. If the ark did not have the propitiatory cover as a lid, we could not come to God, and God could not come to us. The ark would still exist, but there would be no way for us to have contact with it. The propitiatory cover is needed by both God and us for the ark to become our enjoyment. Now because of the propitiatory cover, we have a way to meet with God and speak with Him. The propitiatory cover is also related to the testimony. The more God meets with us and speaks with us, and the more we meet with God and listen to His speaking, the more of the testimony of God there will be in our experience. The function of the ark of testimony depends on the cover. The ark’s usefulness as the ark of testimony is altogether dependent on the cover. Because of the cover on the ark, the ark becomes our enjoyment and God’s testimony. May we all look to the Lord and pray that He will give us light concerning the propitiatory cover and its significance for our spiritual experience. We should not be satisfied simply to interpret the types in Exodus in a doctrinal way. By the Lord’s mercy, we need to see the significance of these types for our experience. On the one hand, the light confirms our experience of the Lord; on the other hand, it causes our experience of Christ to increase. Praise the Lord for the glorious, wonderful Christ who is the propitiatory cover! We do not have the utterance adequate to describe such a Christ, but we have seen Him, we have experienced Him, and we are enjoying Him