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以西结书生命读经 · 第19篇

神圣别建造的异象

The Vision of the Holy Building of God
1读经：以西结书40:1-27。在前面的信息中我们看过主荣耀的形状、神藉著火的审判、以及主生命的恢复。现在我们来到与神圣别的建造有关的以西结书末段。(四十至四十八章。)前三段是为著末段；也就是说，主的荣耀、神的审判、和主的恢复，都是为著神圣别的建造。我们甚至可以说，主的荣耀、神的审判、和主的恢复，结果乃是神的建造。神永远的定旨是要得著建造。神在地上，在祂的百姓中间所作的，乃是为著祂的建造。
1Scripture Reading: Ezek. 40:1-27 In the foregoing messages we saw the appearance of the glory of the Lord, the judgment of God by fire, and the recovery of the Lord by life. Now we come to the last section of Ezekiel (chs. 40—48), which is concerned with the holy building of God. The three previous sections are for the last section; that is, the glory of the Lord, the judgment of God, and the recovery of the Lord are all for the holy building of God. We may even say that the issue of the glory of the Lord, the judgment of God, and the recovery of the Lord is the building of God. God’s eternal purpose is to have a building. Whatever God does among His people on earth is for His building
异象的时间
THE TIME OF THE VISION
2末段一开头就告诉我们异象的时间─年、月、日。（四十1。）我们若将这里所题的年分与一章开头所题的相比，就会看见有二十年的差距。以西结在一章所看见主荣耀形状的异象，是在被掳第五年看见的。他在四十章所看见神殿建造的异象，是在被掳第二十五年看见的。有二十年的差距，这不是一段短时间。我们需要记得，以西结看见第一个异象时是三十岁，是祭司开始尽功用的年纪。他看见末一个异象时是五十岁，是祭司退休的年纪。这是非常有意义的，因为这指明，以西结要看见神的建造，需要更多生命的成熟。他看见第一个异象时，仍相当年轻，只有三十岁。但他看见神建造的异象时，是退休的年纪，这指明他在生命里达到进一步的成熟，并且能看见主的建造。要看见神建造的异象，需要在生命里成熟。由于在神圣生命里不成熟，今天很少基督徒看见任何关于主建造的事。按属灵说，许多人远在三十岁以下，甚至没有资格作学徒。因此，他们不可能看见神建造的异象。
2At the very beginning of this section (40:1), we are told the time of the vision—the year, the month, and the day. If we compare the year mentioned here with that mentioned at the beginning of the first chapter, we will see that there is a difference of twenty years. The vision of the appearance of the glory of the Lord which Ezekiel saw in chapter one was seen in the fifth year of the captivity. The vision of the building of God’sho use which he saw in chapter forty was in the twenty-fifth year of the captivity. There is a difference of twenty years, which is not a short time. We need to remember that when Ezekiel saw the first vision, he was thirty years of age, the age at which a priest began to function. When he saw the last vision, he was fifty years of age, the age of retirement for a priest. This is very meaningful, for it indicates that to see the building of God, Ezekiel needed more maturity in life. When he saw the first vision, he was still rather young, only thirty years of age. But when he saw the vision of God’s building, he was at the age of retirement, indicating that he attained further maturity in life and could see the building of the Lord. To see the vision of God’s building, maturity in life is required. Due to their immaturity in the divine life, very few of today’s Christians have seen anything regarding the Lord’s building. Spiritually speaking, many are far below the age of thirty and thus are not even qualified to be an apprentice. Thus, it is not possible for them to see the vision of God’s building
3年日以五的倍数计算，这是很有意义的。第一个异象见于第五年，末一个异象见于第二十五年。
3It is significant that the years are counted in increments of five. The first vision was seen in the fifth year, and the last vision was seen in the twenty-fifth year.
4二十五是五乘五。在圣经里，五这数字表征人加上神。四是受造之物人的数字，一是创造者神的数字，五表征负责任。所以，由四加一所组成的五，表征人这受造之物与神这创造者加在一起负责任。二十五这数字不但表征成熟，也表征负责任的完满资格。这一年也称为第十四年。第二十五年是从被掳的时候算起，而第十四年是从耶路撒冷被毁的时候算起，因为以西结四十章一节说，『城攻破后十四年。』
4Twenty-five is five times five. In the Bible the number five signifies man plus God. Four is the number of the creature, man, and one is the number for the Creator, God. Five signifies the bearing of responsibility. Therefore, five, which is composed of four plus one, signifies that man as a creature plus God as the Creator together bear responsibility. The number twenty-five signifies not only maturity but also the full qualification for bearing responsibility. This year is also called the fourteenth year. The twenty-fifth year was counted from the time of the captivity, whereas the fourteenth year was counted from the time of the destruction of Jerusalem. Ezekiel 40:1 says, “After that the city was smitten
5在圣经里，十四这数字主要是由七乘二所组成。七是完全的数字，二是见证的数字。所以，七乘二指完全的见证。这指明耶路撒冷城被毁十四年，对百姓是有力的见证。原来，百姓不信城会被毁。然而，以西结豫言到耶路撒冷城被毁，他的豫言得著应验。耶路撒冷被毁十四年以后，以西结看见进一步的异象。这就是说，城被毁的见证是充分的。这见证持续了十四年，到那十四年以后，百姓就领悟那是有力的见证。不但如此，这里告诉我们，以西结在年初正月看见异象。正月指明新的开始。这指明对我们而言，在我们的经历中，神的建造必须有新的起头。我们看见关于召会建造的事，这就是在我们生命里新的起头。这里的记载也说到初十日。照著出埃及十二章三节，正月初十日是以色列人豫备逾越节羊羔的日子。这当然是指我们的逾越节基督，作我们的救赎。由此我们看见，每当我们在基督徒的生活中有新的开始，必是根据基督和祂的救赎。在我们自己里面，凭著我们的所是和所能作的，我们绝不能有新的开始。我们没有资格有新的开始，也没有功绩能有新的开始。我们在属灵的生命里能有任何新的开始，总是根据逾越节的羔羊基督和祂的救赎。惟有藉著基督和祂的救赎，我们在基督徒的生活中才能有新的开始。
5In the Bible the number fourteen is composed mainly of seven times two. Seven is the number of completion, and two is the number of testimony. Therefore, seven times two denotes a testimony of completion. This indicates that for fourteen years the destruction of the city of Jerusalem had been a strong testimony to the people. Originally, the people did not believe that the city would be destroyed. Nevertheless, Ezekiel prophesied concerning the destruction of the city of Jerusalem, and his prophecy was fulfilled. Fourteen years after the destruction of Jerusalem, Ezekiel saw further visions. This means that the testimony of the destruction of the city was sufficient. It stood for fourteen years, and after those fourteen years the people in captivity realized that it was a strong testimony. Furthermore, we are told that Ezekiel saw the visions at the beginning of the year, in the first month. The first month indicates a new start. This indicates that with us in our experience, the building of God must have a new start. When we see something regarding the building up of the church, this is a new start in our life. The record speaks also of the tenth day. According to Exodus 12:3 the tenth day of the first month was the day that the people of Israel prepared the lamb for the Passover. This surely points to Christ, our Passover, for our redemption. From this we see that whenever we have a new beginning in our Christian life, it must be based on Christ and His redemption. In ourselves, by what we are and what we can do, we can never have a new beginning. We are not qualified to have a new beginning, and we have no merit to have a new beginning. Any new beginning that we can have in our spiritual life is always based on Christ, the Passover Lamb, and His redemption. Only by Christ and His redemption can we have a new beginning in our Christian life.
看见异象的地方
THE PLACE TO SEE THE VISION
6现在我们需要来思想看见异象的地方。以西结没有在被掳之地看见关于神建造的异象。反之，他被带回圣地，以色列地。（结四十2。）既然这地表征基督，被带回以色列地就是被带回基督面前。除了被带回以色列地以外，以西结也被带到高山，这表征复活和升天的地方。当我们回到基督面前，我们在灵里可能就觉得，我们是在高升的地方，就是在复活、升天的基督里面。不但如此，以西结还被带回耶路撒冷。我们许多人能见证，当我们在公会里，在被掳之中时，我们不能看见召会建造的异象。但我们回到圣地，回到召会生活，就能看见召会建造的异象。我们要正确的看见一样东西，就需要正确的地位，正确的立场，和正确的角度。我们若在地位或立场上错了，就无法看见。例如，我们若要看到洛杉矶，就必须在正确的地点，站在正确的地方。同样，我们若要看见神的建造，就需要在耶路撒冷的山上。以西结不是惟一看见神建造之异象的人。在启示录里，使徒约翰告诉我们，他在灵里被带到一座高大的山，看见圣城新耶路撒冷。（二一10。）我们需要在山上（表征复活和升天），因为神的建造是在基督的复活和升天里的事。我们需要在高升的地位上，好看见神建造的异象。
6Now we need to consider the place to see the vision. Ezekiel did not see the vision concerning the building of God in the land of captivity. Rather, he was brought back to the holy land, the land of Israel (Ezek. 40:2). Since this land signifies Christ, to be brought back to the land of Israel is to be brought back to Christ. In addition to being brought back to the land of Israel, Ezekiel was brought to a high mountain, signifying a place of resurrection and ascension. When we come back to Christ, we may sense in our spirit that we are in an elevated place, that is, in the resurrected and ascended Christ. Furthermore, Ezekiel was brought back to Jerusalem. Many of us can testify that while we were in captivity in the denominations, we could not see the vision of the building of the church. But when we came back to the holy land, to the church life, we could see the vision of the building of the church. In order to see something properly, we need the right position, the right standing, and the right angle. If we are wrong either in position or in standing, we will not be able to see. For example, if we want to see Los Angeles, we must be in the right position and have the right standing. If we want to see God’s building, we need to be on the mountain in Jerusalem. Ezekiel was not the only person who saw the vision of God’s building. In the book of Revelation the apostle John told us that he was carried away in spirit to a high mountain to see the holy city, New Jerusalem (21:10). The reason that we need to be on a mountain (which signifies resurrection and ascension) is that the building of God is something in the resurrection and ascension of Christ, and we need to be in an elevated position in order to see the vision of God’s building
7有些人因著我尽职释放关于神建造的事，就被得罪了。他们被得罪的原因乃是，关于属灵的事，他们就像玩玩具的小孩子。你若摸他们的『玩具』，他们就会被得罪。你若告诉他们，他们需要在属灵的生命里长大，放弃他们的玩具，他们就会相当冒火。愿主怜悯我们，使我们长大，也使我们往上去。我们不但需要长大，也需要上到最高的地位，有最高的立场，和最好的角度，来看神的建造。
7Some people have been offended because of my ministering on the building of God. The reason they are offended is that, regarding spiritual matters, they are like little children playing with toys. If you touch their “toys,” they will be offended. If you tell them that they need to grow up in the spiritual life and give up their toys, they may be quite upset. May the Lord be merciful to us so that we may grow up and also go up. We not only need to grow up, but we also need to go up to the highest position with the highest standing and the best angle to see the building of God.
8以西结若留在巴比伦，在被掳之中，就不能看见建造。同样，他若在平原，不在山顶，也不能看见神建造的异象。所以，我们若要看见这异象，就需要长大并往上去。这就是说，我们需要在生命里成熟，我们需要在高山上。然后我们就能看见神的建造。
8If Ezekiel had remained in Babylon in the captivity, he could not have seen the building. Likewise, if he had been on a plain and not on the mountaintop, he could not have seen the vision of God’s building. Therefore, if we would see this vision, we need to grow up and to go up. This means that we need maturity in life and that we need to be on the high mountain. Then we will be able to see the building of God
人的异象
THE VISION OF A MAN
9在以西结看见建造的异象之前，他看见人的异象。这人不像一章的人，看起来不像精金，乃像铜。（结四十3。）在一章主荣耀的异象里，宝座上的那人主耶稣看起来像精金。但在四十章祂不在宝座上；祂在建造的门口量度。在圣经里，量度的意思是审判并据有。姊妹买布的时候，首先要量布。她在量布的时候，就是在审察布的品质。她的量就是审判。同样，四十章的量度与审判有关。这里主耶稣不是在宝座上，乃是形状如铜，在门口量度并据有。主来量度一样东西时，祂首先审判那样东西。在豫表里，铜表征审判。主耶稣在十字架上，被比喻为铜蛇。（民二一4～9，约三14。）在旧约里，燔祭坛是包铜的。这些例子都指明铜表征审判。一样东西一旦受了审判，牠就能站立。某样东西受了审判，牠就经得起任何一种试验或察验，也经得起进一步的审判。主耶稣就是这样的人。祂经过神的审判，现今成了别人的试验。因为祂经得起各种试验、察验和审判，所以祂完全彀资格来量度一切，包括神的建造。祂藉著祂的审判，来量度凡属于神建造的事物。
9Before Ezekiel saw the vision of the building, he saw the vision of a man. Unlike the man in chapter one, this man did not look like electrum but instead looked like brass (Ezek. 40:3). In chapter one, in the vision of the glory of the Lord, the Lord Jesus on the throne as a man looked like electrum. But in chapter forty He is not on the throne; He is at the gate of the building, measuring. In the Bible to measure means to judge and take possession. When a sister buys some cloth, first she measures it. While she is measuring the cloth, she is judging the quality of the cloth. In her measuring, she judges. Likewise, the measuring in chapter forty is related to judging. Here the Lord Jesus is not on the throne but is at the gate in the appearance of brass to measure and to take possession. When the Lord comes to measure something, first He judges that thing. In typology brass or copper signifies judgment. When the Lord Jesus was on the cross, He was likened to a bronze serpent (Num. 4:9; John 3:14). In the Old Testament the altar of burnt offering was overlaid with bronze. Both of these examples indicate that bronze (brass) signifies judgment. Once something has been judged, it is able to stand. After a certain thing has been judged, it can stand any kind of test or examination. It can also withstand further judgment. The Lord Jesus is such a person. He passed God’s judgment, and now He has become a test to others. Because He was able to stand all kinds of tests, examinations, and judgments, He is fully qualified to measure everything, including the building of God. By His judgment He measures what belongs to God’s building
以西结受嘱咐要看、听、并放在心上
EZEKIEL CHARGED TO BEHOLD, HEAR, AND SET HIS HEART
10以西结四十章四节说，『那人对我说，人子阿，凡我所指示你的，你都要用眼看，用耳听，并要放在心上；我带你到这里来，特为要指示你；凡你所见的，你都要告诉以色列家。』神指示以西结关于祂建造的异象时，申言者需要有敏锐的眼光，并要专心听。他也必须把这些事放在心上，好吸收所要指示他的事。这样，凡他所看见、所听见的，他就能告诉神的百姓。
10Ezekiel 40:4 says, “And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee; for to the intent that I might show them unto thee art thou brought hither: declare all that thou seest to the house of Israel.” While God was showing the vision of His building to Ezekiel, the prophet needed to have keen sight and to listen intently. Also, in order to absorb the things that would be shown to him, he had to set his heart upon them. Then he would be able to declare to God’sp eople all that he had seen and heard.
神圣别的建造
the holy building of God
11圣殿是神的所在，是神的居所。我们若要寻求神，接触神，与神交通，并事奉神，就需要领悟神有祂的居所。一面，神是无所不在的；另一面，神有祂特定的所在。我们若要遇见祂，就必须知道祂正确的位置，祂明确的住处。因此，我们需要来看以西结书里神建造的异象，因为这异象描写神居住的地方－－祂的圣殿。
11The holy temple is the place where God is, God’s dwelling place. If we want to seek God, contact God, fellowship with God, and serve God, we need to realize that God has His dwelling place. On the one hand, God is omnipresent; on the other hand, God has His particular place. If we want to meet Him, we must know His exact location, His definite habitation. Thus, we need to consider the vision of God’s building in Ezekiel, for this vision describes the place where God dwells—His holy temple
12我们先来看神建造的大概或纲领图。请参阅第一图，（参次页，）就是显示圣殿和内、外院的纲领图。这建造是四方的，四面各长五百肘，其中三面有入口。东、南、北面有门，引入墙周围的外院。外院有六块铺石地。每块铺石地上建有五间屋子，作百姓吃并享受祭牲和供物的地方。这就是说，三十间屋子是给我们享受基督的地方。在外院里有内院，在东、南、北三面也有门。所以总共有六个门，外院三个，内院三个。关于这点，我们需要领悟，以西结所看见的建造有两道墙，外院外的墙和内院外的墙。每道墙都有三个门。所有的墙和所有的门，尺寸和设计都完全相同。在内院里有祭坛。这祭坛是神的建造整个组合的中心。祭坛是十字架的豫表。因此，在组合中心的祭坛指明，基督的十字架乃是在神经纶和神权益的中心。
12Let us first consider a general sketch, or plot plan, of the building of God. Please consult figure 1 (See next page), which is the plot plan showing the temple and the inner and outer courts. The building is square, with each of the four sides being five hundred cubits long. Three of the four sides have an entrance. There are gates on the east, the south, and the north, all leading to the outer court around the walls. In the outer court are six pavements made of stone. On each pavement are five chambers built as places for the people to eat and enjoy the sacrifices and offerings. This means that the thirty chambers are places for us to enjoy Christ. Within the outer court there is an inner court, which also has gates on three sides, on the east, south, and north. This makes a total of six gates—three to the outer court and three to the inner court. Regarding this, we need to realize that the building which Ezekiel saw has two walls, the wall outside the outer court and the wall outside the inner court. With each wall there are three gates. The measurement and design of the walls and the gates are exactly the same. Within the inner court is the altar. This altar is the center of the whole compound of the building of God. The altar is a type of the cross. Thus, the altar at the center of the compound indicates that the cross of Christ is at the very center of God’secon o my and of God’sin te rests
13在以西结四十至四十八章，关于神建造的一段，说到三件主要的事：圣殿、圣城、和圣地。殿、城、和地都是圣的。以西结不是从外面开始，乃是从里面开始，这是很有意义的。这就是神经纶的路。神在祂的经纶里总是从里面，不是从外面开始。我们看见帖前五章二十三节指明这点，这节说到我们的『灵、与魂、与身子』，不是说到身子、魂、与灵。这启示神是从里面，从我们的灵开始，不是从外面开始。神的经纶总是从里面开始，而人的运动总是外面的。在这光中，我们在召会生活中需要学习，不要有任何以外面作法开始的事情，而总是要有从里面开始的事情。这是应用这里论到神的建造所启示的－－首先是殿，然后是城，再后是地。
13In Ezekiel 40—48, a section on God’s building, three main things are covered: the holy temple, the holy city, and the holy land. The temple, the city, and the land are all holy. It is significant that Ezekiel begins not from the outside but from the inside. This is the way of God’secon o my. In His economy God always begins from the inside, not from the outside. We see an indication of this in 1 Thessalonians 5:23, which speaks of our “spirit and soul and body,” not of body, soul, and spirit. This reveals that God begins from within, from our spirit, not from the outside. God’secon o my always begins from within, whereas human movements are always outward. In light of this, we need to learn in the church life not to have anything that begins in an outward way but always to have something that begins from within. This is to apply what is revealed here concerning God’s building—first the temple, then the city, and then the land
围墙
THE WALL
14关于殿，我们需要看见的第一项是围墙。殿在四面都有围墙。墙是为著分别，将属于神的和不能属于神的分开。墙将该属于神的和绝不该属于神的分开，因此墙是界线。
14The first item we need to see concerning the temple is the wall. The temple has a wall on all four sides. The wall is for separation, separating what belongs to God from what cannot belong to Him. It separates what should belong to God and what should never belong to God. The wall is thus a separating line
15墙的量度指明，墙表征基督自己是界线。凡在基督里面的，都属于神的权益和神的建造；凡在基督外面的，都被排除在神的权益和神的建造以外。在数百万人的城市中，我们能凭著基督作界线，知道谁是属神的，谁不是属神的。在基督里面的人都属于神，在基督外面的人都与神分开。换句话说，凡属基督的都在墙内，凡在基督外面的都在墙外。墙的量度相当不寻常。我想在人类历史所有的世纪中，未曾有过这样的墙。这墙高六肘，厚六肘。我们若能看墙的纵切面，就会看见六肘见方。六这数字指第六天被造的人。既然墙高六肘，厚六肘，并且六是人的数字，我们就可以说，墙表征主耶稣是方正、正直、完全、并完整的人。基督作为一个方正、正直、完全、完整、甚至复活的人，祂乃是界线。因为祂是方正、正直的，祂就完全有资格。在祂里面没有不完全；在祂没有缺点，也没有弯曲。反之，在祂一切都是正直、公正、完全、并完整的。我再说，这样一个人乃是界线。
15The measurement of the wall indicates that it signifies Christ Himself as a separating line. Whatever is within Christ belongs to God’sin te rests and to God’s building, but whatever is outside of Christ is excluded from God’sin te rests and God’s building. In a city of millions of people, we can know who is of God and who is not of God by Christ as the separating line. Whoever is in Christ belongs to God, and whoever is outside of Christ is separated from God. In other words, whoever belongs to Christ is within the wall, and whoever is outside of Christ is outside of the wall. The measurement of the wall is quite unusual. I do not think that through all the centuries of human history, there has ever been such a wall. This wall is six cubits high and six cubits thick. If we could look at a cross section of the wall, we would be looking at a square six cubits by six cubits. The number six refers to man, who was created on the sixth day. Since the wall is six cubits high and six cubits thick and since six is the number of man, we may say that the wall signifies the Lord Jesus as a square, upright, perfect, and complete man. As a square, upright, perfect, complete, and even resurrected man, Christ is the separating line. Because He is square and upright, He is fully qualified. In Him there is no imperfection; with Him there is nothing lacking and nothing crooked. Rather, with Him everything is straight, upright, perfect, and complete. Again I say, such a man is the separating line.
16如果只有主耶稣是这样的人，我们就会被排除。我们不是方正、正直、或公正的。我们的确不是完全或完整的。虽然我们这样短缺，但我们不该想要效法基督。任何堕落的人要效法基督这方正、正直、完全、并完整的一位，都是不可能的。我们来到主耶稣面前，并将自己与祂相比，我们就被暴露，被定罪。例如，在路加二章我们看见，当主耶稣是十二岁的孩子时，无论祂多么为著祂的天父，祂仍服从祂的父母。年轻人，你们在寻求你们天父的权益时，不服从你们的父母，但主耶稣是服从的。从这一个例子我们能领悟，主耶稣一生的历史对我们是定罪的因素。
16If only the Lord Jesus were such a man, we would be excluded. We are not square, straight, or upright. We surely are not perfect or complete. Although we are so short, we should not try to imitate Christ. It is impossible for any fallen human beings to imitate Christ, the One who is square, upright, perfect, and complete. When we come to the Lord Jesus and compare ourselves with Him, we are exposed and condemned. For example, in Luke 2 we see that when the Lord Jesus was a child of twelve, no matter how much He was for His Father, He still obeyed His parents. Young people, you are not obedient to your parents while you are seeking after your Father’sin te rests, but the Lord Jesus was obedient. From this one example we can realize that the life history of the Lord Jesus is a condemning factor to us
门
THE GATE
17赞美主，祂不但是墙，也是门。作为墙，祂排除我们并定罪我们，但作为门，祂将我们带进神的建造里。我们今天若是在神建造的范围里，那是因为基督作为门将我们带进来。基督是我们的门，我们的出入口。在约翰十四章六节主耶稣告诉我们，祂是我们到父那里去的道路。离了祂，没有人能到父那里去。基督是我们进入神里面，进入神的权
17Praise the Lord that He is not only the wall but also the gate. As the wall He excludes us and condemns us, but as the gate He brings us into God’s building. If we are in the sphere of God’s building today, it is because Christ as the gate has brought us in. Christ is our gate, our door. In John 14:6 the Lord Jesus tells us that He is the way to the Father. Apart from Him, no one can come to the Father. Christ is the gateway for us to enter into God and into God’sin te rests, God’s building, and God’skin gdom
18益、神的建造、和神的国里的门路。
18
19我们也许领悟基督是门，是出入口，但我们也许不认识基督作门的细节。然而，以西结看见关于基督作门的细节。
19We may realize that Christ is the door, the gate, but we may not know Christ as the gate in a detailed way. Ezekiel, however, saw the details concerning Christ as the gate
尺寸
The Measurements
20从前面到后面，门深五十肘；从这边到那边，门宽二十五肘。这些数字都是五的倍数，五乃是负责任的数字。
20The depth of the gate, from the front to the rear, is fifty cubits. The breadth of the gate, from side to side, is twenty-five cubits. These numbers are both multiples of five, the number of responsibility
七层的台阶
A Stair of Seven Steps
21门前有七层的台阶。台阶相当高，指明要进入建造，我们需要往上。每当人相信主耶稣的时候，他就觉得他在往上。但我们有分于某些属世的消遣，就觉得我们在往下。每当我们来到主耶稣面前的时候，我们就觉得我们在往上的阶梯上。
21In front of the gate is a stair of seven steps. The steps of ascent are quite high, indicating that in order to get into the building, we need to go up. Whenever a person believes in the Lord Jesus, he has the sense that he is going up. But when we participate in certain worldly amusements, we have the sense that we are going down. Whenever we come to the Lord Jesus, we sense that we are on a staircase going up.
门洞分为四段
Composed of Four Sections
22门洞分为四段：外面的过道、通道、里面的过道、和廊子。（中文和合本圣经把里外两个过道都繙作门槛，但实际上这里是过道。）有三个过道或通道，就是外面的过道和里面的过道、以及这二者之间可视为走廊的通道。因此，这里有外面的过道、通道、里面的过道、和廊子。廊子有点像殿的门廊。人经过外面的过道、通道、里面的过道、和门廊，就能进到殿里。然后人必须走另一组阶梯。这次要上得更高，是八层台阶，而不是七层。
22The gate is composed of four sections: the outer threshold, the passage, the inner threshold, and the porch. There are three thresholds, which are the outer threshold, the inner threshold, and a passage between these two which may be considered a hallway. The middle part, the passage, is also called a threshold, but as a help to our understanding we may use the word passage. Thus, here we have the outer threshold, the passage, the inner threshold, and the porch. The porch is somewhat like a lobby to the temple. By passing through the outer threshold, the passage, the inner threshold, and the lobby, one can enter into the temple. Then one must take another flight of stairs. This time the ascent is even higher, being eight steps rather than seven
门口
The Entry of the Gate
23参阅第二图，门洞平面图，我们能看见，在门洞里面有门口，正好宽十肘。门洞的入口宽十肘是很有意义的。在圣经里，十这数字首先指十诫。十诫所要求的，门口都成全了。门口的宽度正好是十诫的长度。这指明主耶稣成全十诫一切的要求。我们面对十诫的时候，就被十诫排除。然而，主耶稣能满足每一条诫命，祂成了我们进入神建造的门口。门洞的入口宽十肘，而门洞本身宽十三肘。在门洞两边有墙宽一肘半。两边墙加在一起，就有三肘。三是三一神的数字，也是复活的数字。这里三是分开的，每边各一肘半。我要请你们记得，在帐幕里，竖板每块宽一肘半，两块竖板形成一个三肘的单位。这些数字都很有意义，指明成全十诫一切要求的主耶稣，乃是三一神，祂成了人，被置于死，并且复活。基督在祂的死里被『裂开』，切割为两半，然后复活。
23By referring to figure 2 (See next page), which is a drawing of the gate detail, we can see that within the gate is the entry of the gate, which is exactly ten cubits wide. It is significant that the opening of the entrance is ten cubits in width. In the Bible the number ten first refers to the Ten Commandments. Whatever the Ten Commandments require, the entry of the gate fulfills. The width of the entry is exactly the span of the Ten Commandments. This indicates that the Lord Jesus fulfilled all the requirements of the Ten Commandments. When we are faced with the Ten Commandments, we are excluded by them. However, the Lord Jesus was able to fulfill every commandment, and He has become the gate for us to enter into God’s building. Whereas the entry, or opening, of the gate is ten cubits wide, the gate itself is thirteen cubits wide. On both sides of the gate, the wall measures one and a half cubits. By adding the two together, we have three cubits. Three is the number of the Triune God and also the number of resurrection. Here the three is divided, with one and a half on each side. I would ask you to remember that in the tabernacle the standing boards were each one and a half cubits wide and that two boards formed one unit of three cubits. All these numbers are significant. They indicate that the Lord Jesus, who fulfills all the requirements of the Ten Commandments, is the Triune God who became a man, was put to death, and was resurrected. In His death Christ was “split,” cut into halves, and then He was resurrected.
过道
The Threshold
24在门口之后，就来到一道十肘宽、六肘深的过道。把这些数字都放在一起，我们就能领悟，基督是三一神（三这数字），成了人（六这数字），在祂的死里被『裂开』，并且复活，满足了十诫一切的要求。这样祂就开了门。
24After the gate comes the threshold, which measures six cubits by ten cubits. By putting all these numbers together we can realize that Christ was the Triune God (the number three) who became a man having the number six. He was “split” in His death and was resurrected, fulfilling all the requirements of the Ten Commandments. In this way He opened the gate
通道
The Passage
25我们从过道就来到通道，其中有许多细节。
25From the threshold we go to the passage, which has many details
卫房
The Guardrooms
26以西结四十章十节说，在门洞的通道里有六个小房间（卫房）。这些房间是给守卫住留以保护圣殿的。这些卫房每间都是六肘见方，因此与墙的纵切面尺寸相同。这指明主耶稣在祂的人位和话语上，是神的荣耀和圣别真正的保卫。
26Ezekiel 40:10 says that in this passage are six little chambers. Some of the better translations use the word guardrooms. These are the rooms where the guards stay to protect the temple. Each of these guardrooms is six cubits square and is thus the same in size as a cross section of the wall. This indicates that the Lord Jesus in His person and work is the real guard of God’s glory and holiness
27倘若没有墙，有罪的人就能进入殿里，并且干犯神的荣耀和圣别。墙把罪人和神分开，而门把人带进神里面，带进神的建造里。主耶稣要作门，必须成全十诫一切的要求。祂是方正、正直、并正确的人，能成全十诫，现今祂自己是神的荣耀和圣别的卫房。惟有那些有资格并符合神的荣耀和圣别的人才能进入殿里。我们若要这样有资格，就需要经过门。藉著经过基督这门，我们就有资格进入神那满了祂荣耀和圣别的建造里。六间卫房分为两组，每组三间。我们再次看到表征三一神的三这数字，祂成了人，并且被『裂开』为二。这指明卫房是一个人位，就是基督自己。
27If there were no wall, sinful people would be able to enter into the temple, and that would be an insult to God’s glory and holiness. Whereas the wall separates sinners from God, the gate brings people into God and into God’s building. In order to be the gate, the Lord Jesus had to fulfill all the requirements of the Ten Commandments. He was a square, upright, and proper man, able to fulfill the Ten Commandments, and now He Himself is the guardrooms of God’s glory and holiness. Only those who are qualified and who match God’s glory and holiness can enter into the temple. If we would be qualified in this way, we need to pass through the gate. By passing through Christ as the gate, we are qualified to enter into God’s building, which is full of God’s glory and holiness. The six guardrooms are divided into two groups of three. Again we have the number three signifying the Triune God, who became a man and was “split” into two. This indicates that the guardrooms are a person, Christ Himself
展出的境界
The Borders
28在三间卫房之间，有两处相隔的地方，各为五肘。这里又有由两组的五肘所组成的十肘。这再次给我们看见，基督担负责任成全十诫一切的要求。不但如此，我们又有表征见证的二这数字。一边有两处相隔的地方，各为五肘，另一边也有两处相隔的地方，各为五肘。这指明基督完全担负十诫的责任，并且这成了一个见证。主耶稣是三一神成了人，并且死在十字架上，成全十诫一切的要求。
28Between the three guardrooms are two spaces of five cubits each. Again we have ten cubits composed of two groups of five cubits. This shows us once more that Christ bears the responsibility to fulfill all the requirements of the Ten Commandments. Furthermore, we once again have the number two, signifying a testimony. On one side there are two spaces of five cubits each, and on the other side there are also two spaces of five cubits. This indicates that Christ fully bears the responsibility of the Ten Commandments and that this becomes a testimony. The Lord Jesus as the Triune God became a man and died on the cross to fulfill all the responsibilities of the Ten Commandments.
29从卫房我们往前到展出的境界。在每间卫房外面有展出的境界，宽一肘。这些展出的境界分两组，每组三个，三表征在复活里的三一神。我们需要记得，通道宽十肘。然而，在一面的意义上，我们可以说通道宽八肘；因为我们若扣除每边卫房周围展出境界的一肘，通道就只剩下八肘宽。八是复活的数字。七日的第一日，主耶稣复活的日子，也是第八日。因此，第八日是复活的日子，表征新的起头。我们经过基督，就是经过复活，并有新的起头。
29From the guardrooms we go on to the borders. Instead of borders the King James Version uses the word space; other versions use the word platform. Outside each of the guardrooms is a border, a space, which is one cubit wide. These are in two groups of three, signifying the Triune God in resurrection. We need to remember that the passage is ten cubits wide. However, there is a sense in which we may say that the passage is eight cubits wide. If we deduct one cubit for the border around the guardroom on each side, this leaves the passage only eight cubits wide. Eight is the number of resurrection. The first day of the week, the day on which the Lord Jesus was resurrected, is also the eighth day. Hence, the eighth day is the day of resurrection and signifies a new beginning. When we pass through Christ, we pass through resurrection and have a new beginning
柱子
The Posts
30接著我们来看柱子；柱子很难定位。四十章十四节说，柱子（和合本译为廊子）共六十肘，每根柱子有两个柱面。每根柱子有两个柱面，每个柱面阔二肘。在通道两旁各有阔二肘的十五个柱面。因此，在通道两旁有三十个柱面，总共等于六十肘。十五是由三乘五组成的，表征在复活里的三一神担负一切的责任。这里也有指明见证的二这数字。三十这数字与铺石地上给人享受基督的屋子数目相符。支持建筑物屋顶的柱子指明，我们需要被基督支持的力量所托住，以进入对基督的享受。支持的力量属三十这数字，对基督的享受也属三十这数字。这指明我们只能享受基督所能支持的那么多。我们在以后的信息中会看见，就如圣殿的旁屋（表征基督的彰显），也是三十这数字。因此，基督的彰显，基督的享受，和基督支持的力量，都由三十这数字所表征。我们只能彰显我们所能享受的，我们也只能享受基督所能支持的。
30Next we need to consider the posts, which are difficult to locate. Ezekiel 40:14 says that the posts are a total of sixty cubits and that every post (column) has two sides. Each post, each column, has two sides, and each side is of two cubits. On the sides of the passage are fifteen sides of two cubits each. Thus, there are thirty cubits on both sides of the passage, altogether equaling sixty cubits. Fifteen is composed of three times five, signifying the Triune God in resurrection bearing all the responsibility. The number two, indicating a testimony, is also present. The number thirty corresponds to the chambers of all the pavements for the enjoyment of Christ. The columns, which support the roof of the structure, indicate that we need to be upheld by the supporting strength of Christ in order to enter into the enjoyment of Christ. The supporting strength is of the number thirty, and the enjoyment of Christ is also of the number thirty. This indicates that we can enjoy only as much as Christ can support. As we will see in a later message, the expression of Christ, as seen in the side chambers of the temple, is also in the number thirty. Thus, the expression of Christ, the enjoyment of Christ, and the supporting by Christ are all signified by the number thirty. We can only express what we can enjoy, and we can only enjoy what Christ can support.
棕树
The Palm Trees
31在每根柱子的两面都有棕树。在圣经里，棕树表征得胜，甚至永久的得胜。保卫神圣别和荣耀的基督，乃是永久、得胜的一位，祂站立、托住、扶持并得胜。
31On the two sides of each column is a palm tree (v. 16). In the Bible palm trees signify victory, even victory that is everlasting. Christ, the guard of God’sho lines sand glory, is the everlasting, victorious One standing, bearing, sustaining, and prevailing
廊子
The Porch
32从柱子我们来到廊子，这里用到八这数字。在前段里，主要是用到五、六、和十这些数字，但廊子是用八这数子。这指明我们现今是在复活里，在新的起头里。
32From the posts we go to the porch, where the number eight is used. In the previous portion, mainly the numbers five, six, and ten are used, but with the porch the number eight is used. This indicates that we are now in resurrection, in a new beginning
窗户
THE WINDOWS
33窗户是为著让光和空气进来。这些不是严紧的窗，乃是有窗櫺的窗，其上有一道一道的格子，保护建筑物不让消极的东西进来。但窗户为著空气和光是敞开的。
33The windows are for letting in light and air. These are not narrow windows but latticed windows, having strips of material over them to protect the building from negative things. Yet the windows are kept open for air and light
34这些窗櫺表征赐生命的灵。共有三十个窗户，一边十五个，另一边十五个。门洞满了窗户，这指明基督满了赐生命的灵。赐生命的灵带进空气和光，并将一切消极的东西排除在外。窗櫺的希伯来文含示被截成斜角。这就是说，窗户外面是窄的，里面是宽的。（四十16。）赐生命的灵总是向著里面。在外面祂并不宽，但在里面祂却非常宽。
34These latticed windows signify the life-giving Spirit. There are altogether thirty windows, fifteen on one side and fifteen on the other side. The gate is full of windows. This indicates that Christ is full of the life- giving Spirit. The life-giving Spirit brings in air and light and keeps out all the negative things. The Hebrew word for lattice implies the thought of being beveled. This means that the outer side of the window is narrow but the inner side is wider (40:16). The life-giving Spirit is always toward the inside. Outwardly He is not wide but inwardly He is very wide
宽阔的扩展
SPREADING IN A SPACIOUS WAY
35虽然以西结题起墙的高度，但他没有说到门的高度。略去这个尺寸相当有意义。圣殿的整个组合没有给人高的印象，乃给人宽阔扩展的印象。甚至墙也只高六肘。照著纲领图，圣殿的组合阔五百肘。因此，高度并不雄伟，扩展却非常广阔。
35Although Ezekiel mentions the height of the wall, he does not give the height of the gate. The omission of this dimension is quite significant. The entire compound of the temple does not give the impression of height but of spreading in a spacious way. Even the height of the wall is only six cubits. According to the plot plan, the temple compound is five hundred cubits square. Thus, the height is not great, but the spread is very great.
36人的观念是该越爬越高，直至达到天上；那是造巴别塔时的观念。然而，神的心意是要与人同在地上。神的愿望是要到地上来，并且在地上扩展祂的见证。因此，神到地上来作人，在全地扩展祂的见证。在本篇信息中，我们看过门洞表征基督这三一神。基督成了方正、正直、完全、并完整的人。基督担负责任，并成全十诫一切的要求，好为我们开路，进入神里面，并进入神的权益里。不但如此，基督是神的见证；并且作为复活的一位，点活人的赐生命的灵，祂乃是得胜的活见证，直到永远。
36The human concept is that one should climb higher and higher until one reaches the heavens. That was the concept in the building of the tower of Babel. However, God’sin tent i on is to be with man on earth. God’s desire is to come to earth and to spread His testimony on earth. Thus, God came to the earth as a man to spread His testimony over the whole earth. In this message we have seen that the gates signify Christ as the Triune God. Christ became a man who was square, upright, perfect, and complete. Christ bore the responsibility and fulfilled all the requirements of the Ten Commandments in order to open the way for us to enter into God and into God’s interests. Furthermore, Christ is the testimony of God, and as the resurrected One, the enlivening life-giving Spirit, He is a living witness of victory forever.