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以西结书生命读经 · 第21篇

祭坛

The Altar
1读经：以西结书40:47;43:13-17。本篇信息我们要继续从内门，甚至从内院来看中心的事－祭坛。在看祭坛以前，我想复习一下另外两件事，好使我们印象深刻。
1Scripture Reading: Ezek. 40:47; 43:13-17 In this message we will go on from the inner gate and even from the inner court to consider the central matter— the altar. Before we do this, I would like to review two other matters so that we may be impressed with them
2首先，我们看过在东、南、北三面总共有六个门，分为三组，每组两个。我们要记得，六乃是人的数字，因为人是在第六天造的；三这数字表征在复活里的三一神。六个门表征三一神与人调和。三与六调和。门分为三组，每组两个，这事实指明三一神成了一个人－神人，在祂的钉死里被『裂开』（或被切割），如今祂乃是在复活里。现今祂是门，我们藉著祂得进入神里面，并进入一切属神的事物里。第二，我们需要注意从外门到内门距离刚好一百肘。（结四十47。）一百这数字是由十乘十或二十乘五所组成的。十乘十表征完满中的完满，或完全中的完全。二十乘五表征完满和完全负责作见证。不仅如此，如第一图所示，有三段的一百肘，共三百肘。（二六八页。）我们再次看到三这个数字表征三一神，成了一个人－神人。何等奇妙！何等美妙！我们乃是在这样一位神人里面。祂被钉十字架，但如今祂在复活里，而我们在祂里面。祭坛是全圣所之地的中心我们若参考圣殿及其内外院纲领图，可以看见不论从那一个门进入圣所，最后一定会到祭坛这里。没有例外；祭坛是必经之地。我们都是经过这位奇妙的神人进来的，祂被钉十字架，如今在复活里。我们若是要遇见神，就必须来到祭坛。祭坛乃是在全圣所之地的中心。祭坛不仅是内院的中心，也是全圣所之地的中心。
2First, we have seen that altogether there are six gates in three groups of two, on the east, on the south, and on the north. We need to remember that six is the number of man, who was created on the sixth day, and that the number three signifies the Triune God in resurrection. The six gates signify that the Triune God is mingled with man. Three is mingled with six. The fact that the gates are divided into three groups of two indicates that the Triune God became a man, the God-man, and was “split,” or “cut,” in His crucifixion, and is now in resurrection. He is now the gate through which we enter into God and into all the things of God. Second, we need to notice that from the outer gate to the inner gate is a distance of exactly one hundred cubits (40:47). The number one hundred is composed either of ten times ten or of twenty times five. Ten times ten signifies fullness in fullness or completion in completion. Twenty times five signifies full and complete responsibility as a testimony. Furthermore, as the chart on page 215 indicates, there are three sections of one hundred cubits each, making a total of three hundred cubits. Once again, the number three signifies the Triune God, who became a man, the God - man. How wonderful and marvelous it is that we are in such a God - man! He was crucified, but now He is in resurrection, and we are in Him. THE ALTAR BEING THE CENTER OF THE COMPOUND If we consult the diagram on page 215 which shows the plot plan of the temple, we will see that no matter which gate we take to enter the compound, eventually we will come to the altar. There is no exception; the altar is unavoidable. We have all come in through the wonderful God - man, who was crucified and who is now in resurrection. If we want to meet God, we must come to the altar. The altar is at the center of the compound. The altar is the center not only of the inner court but also of the whole premises of the temple.
3事实上，表征十字架的祭坛，乃是宇宙的中心。从人与神的关系来说，是以地为中心。地面上居人之地的中心乃是迦南美地，巴勒斯坦，因为这美地是欧亚非三大洲的联结中心。美地的中心是耶路撒冷城；耶路撒冷城的中心乃是圣殿的所在地；而全圣所之地的中心乃是祭坛。因此，祭坛至终乃是宇宙的中心。祭坛既表征十字架，这就是说，十字架乃是宇宙的中心。我们认识十字架完全的意义，乃是很重要的。根据基督教肤浅的教训，十字架是主耶稣为我们受死的地方。这当然是对的，但十字架的意义不只如此。十字架这宇宙的中心，表征神、人、以及一切受造之物包罗万有的死。主耶稣在十字架上的死，不是仅仅个人的死，乃是包罗万有的死，包括了神、人、和一切受造之物。
3This altar, which signifies the cross, is actually the center of the universe. As far as the relationship between man and God is concerned, the earth is the center. The center of the inhabited earth is the good land of Canaan, Palestine, for it is the connecting center that connects the continents of Europe, Asia, and Africa. The city of Jerusalem is the center of the good land; the temple compound is the center of Jerusalem; and the altar is the center of the temple compound. Thus, ultimately the altar is the center of the universe. Since the altar signifies the cross, this means that the cross is the center of the universe. It is crucial for us to know the full significance of the cross. According to superficial Christian teachings, the cross is the place where the Lord Jesus died for us. This is surely true, but the cross means much more than this. As the center of the universe, the cross signifies the all-inclusive death of God, of man, and of all the creatures. The death of the Lord Jesus on the cross was not the death merely of one single person; it was an all-inclusive death involving God, man, and all the creatures.
神与人相会的地方
THE MEETING PLACE OF GOD AND MAN
4我们已经指出，从圣殿及其内外院纲领图可以看见，不论人从那一个门进去，都会来到祭坛这里。当神从圣殿来与人相会时，同样也是来到祭坛这里。所以，祭坛不仅是宇宙的中心，也是神与人，人与神相会的地方。若有一个人从北门进入，另一个人从南门进入，二人就会在祭坛这里遇见神，并彼此相遇。神从祂的居所出来，到了十字架，并且死在那里。首先，祂离开了祂的居所，生于伯利恒；在地上生活了三十三年半之后，祂来到祭坛，就是来到十字架。祂死在那里的时候，并不是单独的。藉著祂的成为肉体，祂将人穿在祂身上。因此，祂死在十字架上时，人也死在那里。这指明神与人在十字架那里，藉著死相遇在一起。
4As we have pointed out, by looking at the plot plan of the temple compound, we can see that no matter through which gate we enter, we will arrive at the altar. When God comes from the temple to meet man, He likewise arrives at the altar. Therefore, the altar is not only the center of the universe but also the meeting place of God with man and of man with God. If one person comes in through the north gate and another enters through the south gate, both will eventually meet God and each other at the altar. God came out of His dwelling place and went to the cross and died there. First, He left His dwelling place and was born in Bethlehem. After living on earth for thirty-three and a half years, He went to the altar, to the cross. As He was dying there, He was not alone. Through His incarnation He had put man upon Himself. Hence, as He was dying on the cross, man was also dying there. This indicates that God and man met together on the cross in the way of death
对神死是释放
Death Being a Release to God
5然而，神不会受死影响。不论祂经过多少死，祂仍是一样。实际上，死帮助祂得著释放。神从祂的居所出来，上到十字架，并且死在那里，为要释放祂里面的所是。我们可以用麦粒作比方。麦粒种到土里，就死了。这死是可怕的，还是美妙的？我们该说麦粒的死是美妙的，因为若没有这死，麦子里面一切丰富和美丽的事物，都无法得著释放。因此，麦粒的死不是可怕的，而是美妙的。同样的原则，对神来说，死也是美妙的。主耶稣说，『一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结出许多子粒来。』（约十二24。）祂把自己说成一粒麦子，落在地里死了，为要繁增出许多子粒来。藉著祂的死，祂里面神圣生命的丰富得著了释放。因为神是生命，甚至是复活，祂不能被死了结。凡是出于人的事物，都会被了结；但凡是出于神的，反要藉死得著释放。现在我们看见，当神去到祭坛－十字架，并且死在那里，祂的生命就得著了释放。
5God, however, cannot be affected by death. No matter how much death He passes through, He remains the same. Death actually helps Him to be released. God came out of His dwelling place and went to the cross and died there in order to release what was in Him. We may use a grain of wheat as an illustration. When a grain of wheat is sown into the earth, it dies. Is this death terrible or is it wonderful? We should say that the death of a grain of wheat is wonderful, because without this death all the riches and beautiful things in the grain cannot be released. For this reason, the death of a grain of wheat is not terrible but wonderful. In the same principle, death is wonderful to God. The Lord Jesus said, “Unless the grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (John 12:24). He was speaking of Himself as the one grain who would fall into the ground and die in order to be multiplied into many grains. By His death the riches of the divine life within Him were released. Because God is life, even resurrection, He cannot be terminated by death. Whatever is of man can be terminated, but whatever is of God is released through death. Now we can see that when God went to the altar, the cross, and died there, His life was released.
对人死是了结
Death Being a Termination to Man
6正如我们所指出的，人也在十字架上。当主耶稣死的时候，人也死了，这死是指人的了结。一切与人有关之消极的事，都在十字架上了结了。赞美主，我们都在十字架上了结了。藉著主耶稣在十字架上包罗万有的死，神一切的丰富都释放出来。基督十字架上的死，对神是美妙的释放，对我们是美妙的了结。我们都需要这祭坛的异象。我们需要看见，不管我们年纪多大，我们都同时在十字架上了结了。神的丰富在那里得著释放，一切消极的事物也在那里被了结。所以，基督十字架上包罗万有的死，乃是我们的了结和神的释放。
6As we have pointed out, man also was on the cross. When the Lord Jesus died, man also died, and this death meant the termination of man. All the negative things related to man were terminated on the cross. Praise the Lord that we all were terminated on the cross! By the all-inclusive death of the Lord Jesus on the cross, all the riches of God were released. The death of Christ on the cross was a wonderful release to God and a wonderful termination to us. We all need this vision of the altar. We need to see that, no matter what our age may be, we all were terminated on the cross at the same time. The riches of God were released there, and all the negative things were terminated there. Therefore, the all-inclusive death of Christ on the cross was our termination and God’s release
7神与人的调和，开始于主耶稣生在伯特利。藉著祂的成为肉体，神进到人里面。然而，人与神的调和开始于十字架，而完成于复活。经由主的死与复活，我们被放到神里面，并与神调和。所以，藉著成为肉体，神进到人里面；藉著死与复活，人被放进神里面。我们一切的所是并所有，都在十字架－祭坛－上了结了。藉著十字架，神圣的生命得著释放，然后藉著基督的复活，这生命分赐到我们里面。如果将一粒麦子和一粒小石头埋在土里，一些活的东西会从麦粒长出来，但石头仍然埋著。藉著主耶稣死在十字架上，祂这一粒麦子得了释放，但我们这些死的『石头』却被了结了。虽然我们已经这样被了结，神圣的生命却分赐到我们里面，使我们成为美妙的人。
7The mingling of God with man began when the Lord Jesus was born in Bethlehem. By His incarnation God came into man. But the mingling of man with God began on the cross and was fully accomplished at the resurrection. Through the Lord’s death and resurrection, we were put into God and were mingled with God. Therefore, through incarnation God came into man, and through death and resurrection man was put into God. All that we are and have was terminated on the cross, on the altar. Through the cross the divine life was released, and then this life was imparted to us through Christ’s resurrection. If we bury a grain of wheat and a small stone, something living will grow out of the grain of wheat, but the stone will remain buried. Through His death on the cross, the Lord Jesus as a grain of wheat was released, but we, a dead “stone,” were terminated. Although we have been terminated in this way, the divine life has been imparted into us to make us wonderful persons.
8我们原本不是美妙的。我们得救之前，是在全圣所之地的墙外，那时我们非常爱自己。等我们得了救，从门进到外院之后，就不再那么爱自己了，但多少仍有些自怜。然而，等我们进入内院之后，就不再自爱或自怜了；反而，我们恨恶己。当我们更往前来到祭坛，就看见丑陋的己已经被了结；这己就是我们在墙外时所爱，也是我们在外院时所怜，并且是我们在内院时所恨恶的。既然己已被了结，我们就不需要爱牠或怜牠，甚或恨牠了。反而，我们应该简单的把己忘掉，将其留在祭坛上。我们已经指出，在我们与神的交通中，十字架－祭坛－既然是占中心的位置，我们就无法避开牠。事实上，我们一旦从门进来了，就开始看见关于十字架的事。十字架含示于门，门表征主耶稣满足十条诫命所有的要求，然后死在十字架上满足神律法公义的要求。在外院的铺石地上吃祭物，也含示十字架，因为这些祭物乃是经过了死。不仅如此，煮祭肉的地方，和宰杀祭牲的桌子，也含示十字架。这指明神的圣所各处都看见十字架－大门、铺石地、外院四拐角煮祭物的地方、和内院的桌上。所以，十字架不只是中心，也是圆周。十字架扩展到四方，到每一个角落。我们得救之后，到处都碰著十字架。不藉著十字架，就不能摸著基督，或有基督徒属灵的经历。在我们基督徒生活中，虽然到处都碰著十字架，但是当我们来到祭坛，就是来到神建筑的中心时，还是要特别的经历十字架。来到中心的祭坛，乃是认识我们一切所是并所有，都在十字架这里了结了。在此我们有十字架确定的经历，并不仅仅是表面的认识。在我们与主的交通中，我们被带到一个点：确定的摸著十字架，感觉到神不再让我们凭天然的人活著。这使我们这个人有了主要的破碎，而绝对的降服于十字架。结果，我们就认识天然的生命是甚么，以及脱去旧造是甚么意思。这就是经历十字架作中心。
8Originally we were not wonderful. Before we were saved, we were outside the wall of the temple compound, and we loved ourselves very much. After we were saved and passed through the gate into the outer court, we no longer loved ourselves as much but still had a certain amount of self-pity. However, after we come into the inner court, we no longer love ourselves or pity ourselves; rather, we hate the self. As we proceed further and come to the altar, we see that the ugly self, which we loved when we were outside the wall, pitied in the outer court, and hated in the inner court, has already been terminated. Since the self has been terminated, there is no need for us to love it or pity it or even hate it. Instead, we should simply forget the self and leave it on the altar. We have pointed out that since the cross, the altar, occupies a central place in our relationship with God, we cannot avoid it. Actually, as soon as we enter through the gate, we begin to realize something concerning the cross. The cross is implied in the gate which signifies the Lord Jesus who fulfilled all the requirements of the Ten Commandments and who then died on the cross to fulfill the righteous requirements of God’s law. The cross is also implied in the eating of the sacrifices, which have passed through death. This eating takes place on the pavement. Furthermore, the boiling places and the tables upon which the sacrifices are slain both imply the cross. This indicates that throughout the holy building of God, we can see the cross—at the main gate, on the pavement, at the boiling places in the corners, and at the tables in the inner court. The cross, therefore, is not only the center but also the circumference. The cross spreads in every direction and to every corner. After we have been saved, we will meet the cross everywhere. Apart from the cross, it is impossible to contact Christ or to have Christian spiritual experiences. Although we meet the cross everywhere in our Christian life, we experience the cross in a particular way when we come to the altar at the center of God’s building. To come to the altar at the center is to realize that all that we are and all that we have were terminated at the cross. Here we have a definite experience of the cross and not merely a superficial knowledge about the cross. In our fellowship with the Lord, we are brought to the point where we touch the cross in a definite way and sense that God will no longer allow us to live in our natural man. This causes us to have a major breakthrough and an absolute submission to the cross. As a result, we will know what the natural life is and what it means for the old creation to be stripped away. This is the experience of the cross as the center.
9我很忧伤，虽然我们许多人都听过十字架的信息，我们中间却只有少数人真正过钉十字架的生活。例如，我们在婚姻生活中，可能没有过钉十字架的生活。一位已婚的弟兄如果和他的妻子争吵，这就指明他们没有过钉十字架的生活。他们若过钉十字架的生活，就不会互相指摘，并为自己辩护。那些过钉十字架生活的人，遭到攻击或批评时，不会为自己辩护。他们藉著十字架的死，经历亚当和旧造的了结，并享受藉十字架所释放之神的丰富和祂神圣的元素。有些人，特别是青年人，听见关于祭坛的这些话，也许会害怕，认为最好不要爱主、寻求主。他们也许认为从门进入外院，在铺石处享受基督就彀了；他们不需要进一步进入内门，被引入内院而到祭坛那里。他们害怕到达祭坛成为燔祭，那太危险了。然而，我们需要领悟，主既然怜悯了我们，我们就无法逃避祂。我们得救不是出于我们的意愿。相反的，当我们在世界流荡，无意从门进入圣所时，是主带我们进了门。我们信入基督，并非出于我们的拣选，乃是完全出于神的拣选、神的怜悯、以及祂的眷临。我们爱主并追求祂，原则也是一样。我们若不信入主、爱祂并追求祂，就会感觉不安适、不满足。我们越爱主并追求祂，就越感觉满足。这也是出于主的怜悯。因著祂向著我们的怜悯，以及祂在我们里面的运行，我们别无选择，只有往前，不能回头。我们如果不往前来到祭坛，反而想要回到外院，就会觉得不安适。所以，我们需要一直往前，直达祭坛。
9I am grieved that although many of us have heard messages about the cross, only a few among us truly live a crucified life. For example, we may not live a crucified life in our married life. If a married brother and his wife argue with each other, this indicates that they are not living a crucified life. If they were living a crucified life, they would not accuse each other and vindicate themselves. Those who live a crucified life do not vindicate themselves when they are attacked or criticized. They experience the termination of their Adamic life and of the old creation through the death of the cross and enjoy God’s riches and His divine element, which were released through the cross. When some, especially young people, hear this word about the altar, they may be frightened and think that it is better not to love the Lord and seek Him. They may think that it is adequate simply to enter through the gate into the outer court and enjoy Christ on the pavement; they may think that there is no need for them to go further through the inner gate, which leads into the inner court toward the altar. They may fear that it would be dangerous to reach the altar and become a burnt offering. We need to realize, however, that since the Lord has had mercy on us, we cannot escape Him. We were not saved of our own will. On the contrary, while we were wandering in the world, having no intention of entering in through the gate, the Lord brought us through the gate. Apart from our own choice, we believed into Christ. This is altogether a matter of God’ss election, of His mercy, and of His reaching us with His care. The principle is the same in our loving the Lord and pursuing Him. If we did not believe in the Lord, love Him, and pursue Him, we would feel uncomfortable and dissatisfied. But the more we love the Lord and pursue Him, the more we are satisfied. This also is a matter of the Lord’s mercy. Because of His mercy to us and His operation within us, we have no choice except to go forward; we cannot turn back. If we do not advance toward the altar but instead try to go back to the outer court, we will feel uncomfortable. Therefore, we need to go on and on until we reach the altar
10最后，所有属灵并追求主的人会留在祭坛这里，在这里他们被主了结，甚至毁坏。主似乎毫无理由的拆毁他们，剥夺他们一切所有的。神将我们一切所是并所有的，都置于死地。盖恩夫人如此经历，并且能说神给她十字架。因为我们爱主并追求祂，迟早我们会碰到十字架，这十字架要将我们拆毁，将一切带到死地。我们将被迫经过并进入死，就算我们不愿意也不行。我们不是一次永远的经历十字架－乃是一次又一次的经历。那些追求主的人在每一次转弯的时候，都会碰到十字架。一次他们会藉著儿女碰到十字架；另一次他们会藉著配偶或病痛碰到十字架；又一次，他们会藉著召会或同工经历十字架。十字架无所不在，其原因乃是：我们要接触神必须经过十字架。感谢主，神给我们十字架，而十字架给我们神。爱神并经历祂到极点的人，乃是经历十字架的人。祭坛的样式和尺寸我们怎能从以西结书的记载证明，神、人、和一切受造之物都在祭坛（十字架）上死了？我们如何证明基督的死是包罗万有的死？我们如何证明十字架给我们神？这一切都由祭坛的样式和尺寸来证明。祭坛清楚的细节，乃是以西结的异象一个特别的特点。圣经前面各卷没有这样特别的说到祭坛的尺寸，但以西结给我们看见祭坛的细节。我们若来看祭坛尺寸图，就看见照著以西结的异象，祭坛共有四层：底座、小磴台、大磴台在小磴台上面、供台在大磴台上面。供台称为神的炉床，就是为神并让神烧东西的地方。
10Eventually, all those who are spiritual and who pursue the Lord end up on the altar where they are terminated, even destroyed, by the Lord. Seemingly without reason, the Lord tears them down and strips them of everything. God puts to death all that we are and all that we have. Madame Guyon experienced this and could say that God gave her the cross. Because we love the Lord and pursue Him, sooner or later we will meet the cross, which will tear us down and bring everything into death. We will be forced to pass into death, even if we are not willing to do so. We do not experience the cross once for all—we experience the cross again and again. Those who pursue the Lord will meet the cross at every turn. At one time they will meet the cross through their children. At another time they will meet the cross through their spouse or through illness. At other times, they may experience the cross through the church or through the co-workers. The reason that the cross is everywhere is that we must go through the cross in order to contact God. Thank the Lord that God gives us the cross and that the cross gives us God. The ones who love God the most and experience Him the most are the ones who have gone through the cross. THE DESIGN AND MEASUREMENTS OF THE ALTAR How can we prove from the record in the book of Ezekiel that God, man, and all the creatures died on the altar, on the cross? How can we prove that the death of Christ was such an all-inclusive death? How can we prove that the cross gives us God? All this is proved by the design and measurements of the altar. The clear details of the altar are a special characteristic of Ezekiel’s vision. The earlier books of the Bible do not speak specifically about the measurements of the altar in such a particular way, but Ezekiel gives us details concerning the altar. If we consider figure 3 (See next page ) (altar detail), we will see that according to Ezekiel’s vision the altar has four sections: the base, the lesser ledge, the greater ledge upon the lesser ledge, and the upper altar upon the greater ledge. The upper altar is called the hearth of God, the place where something burns for God and by God
11让我们简要的来看祭坛的尺寸。祭坛的底座高一肘。一这数字表征独一的神；因此，祭坛的底座高一肘，指明神是祭坛的基础。这意思就是，十字架开始于神。在祭坛底座之上的是小磴台，高二肘。这里二这数字不只表征见证，也表征三一神的第二者。基督乃是三一神的第二者，作为见证人。第三层，大磴台，高四肘，表征受造之物。在大磴台上面是供台，高也是四肘。
11Let us now briefly consider the measurements. The base of the altar is one cubit high. The number one signifies the unique God; thus, the base of the altar being one cubit high indicates that God is the base of the altar. This means that the cross was initiated by God. The lesser ledge, which is upon the base of the altar, is two cubits high. Here the number two signifies not only a testimony but also the second person of the Triune God. Christ is the second person of the Triune God as a witness. The third section, the greater ledge, is four cubits high, signifying the creatures. The upper altar on top of the greater ledge is also four cubits high.
【第三图：祭坛尺寸图（四三13～17）】
12祭坛的顶端是一个平台，十二肘乘十二肘。十二这数字是由六乘二或三乘四组成的。这里这些数字都包括在内。四这数字表征受造之物，六表征人，三表征三一神，这些都在这里。从这些数字我们看见神在这里，基督在这里，一切受造之物（包括人）也在这里。神作为基础也包括我们。当基督死在十字架上时，神、人、和一切受造之物，也与基督同死。所以，这祭坛表征基督包罗万有的死。
12The top of the altar is a square, twelve by twelve cubits. The number twelve is composed either of six times two or of three times four. In this case all these numbers are involved. The number four signifying the creature, the number six signifying man, and the number three signifying the Triune God are all here. From all this we can see that God is here, that Christ is here, and that all creatures, including man, are here. God as the base includes Christ. When Christ died upon the cross, God, man, and all the creatures died there with Christ. Therefore, this altar signifies the all- inclusive death of Christ
13因为基督的死是奥秘的，所以关于这事有许多不同的意见。不信的犹太人可能简单的说，有一位名为耶稣的拿撒勒人死在那里。今天许多信徒会说，死在十字架上的那一位是他们的救赎主。其他在属灵领悟上更进步的基督徒可能说，他们的救赎主基督，与他们一同死在十字架上。然而，我要宣告，不仅仅我的救赎主基督和我死在那里，连一切受造之物和神自己也死在那里。全宇宙连同这位创造者都经过了死。一切的事既经过了死，就能经过试验。凡是能被死了结的，就完全了了。事实上，惟有神能通过死的试验。我们和整个造物都了结了，然而神却能通过死的试验。
13Because the death of Christ is mysterious, there are many different opinions concerning it. An unbelieving Jew might say simply that a man named Jesus, the Nazarene, died there. Many of today’s believers would say that the One who died on the cross was their Redeemer. Other Christians, who are more advanced in their spiritual understanding, might say that Christ their Redeemer and they themselves died on the cross. However, I would declare that not only Christ, my Redeemer, and I died there, but also all the creatures and God Himself died there. The whole universe with the Creator has passed through death. Because everything has passed through death, everything could be tested. Whatever could be terminated by death was terminated. Actually, only God was able to pass through the test of death. We and the entire creation were terminated, but God was able to pass through the test of death
14基督包罗万有的死作出一个调和，将人带进神里面。在那个死里，神在人里死了而得释放，人在神里死了而被了结。赞美主，在基督那美妙、包罗万有的死里，神在人里死了，人也在神里死了！为著基督释放并了结的死，阿利路亚！在祂的死里我们了结了，而神得著了释放。
14The all-inclusive death of Christ worked out a mingling which brought man into God. In that death God died in man to be released, and man died in God to be terminated. Praise the Lord that in the wonderful, all- inclusive death of Christ, God died in man, and man died in God! Hallelujah for Christ’s releasing and terminating death! In His death we were terminated, and God was released
神的炉床
THE HEARTH
15祭坛的顶端，神的炉床，乃是十二肘见方。这是神的火炉，是神烧东西的地方；这焚烧是为著神、给神、并凭著神的。炉床的尺寸十二肘乘十二肘，这是很有意义的。这是十二这数字首次用在帐幕的尺寸上。十二这数字是新耶路撒冷的数字，由三乘四所组成。三是三一神的数字，四是作为受造之物的人的数字。所以，十二这数字表征三一神与人调和。新耶路撒冷将是三一神与人终极的调和。今天召会生活也是三一神与人的调和。
15The top of the altar, the hearth of God, is twelve cubits square. This is the fireplace of God, the place of God to burn things for God, to God, and by God. It is significant that the hearth measures twelve cubits by twelve cubits. This is the first time the number twelve is used in the temple measurements. The number twelve is the number of the New Jerusalem and is composed of three times four. The number three is the number of the Triune God, and the number four is the number of man as a creature. The number twelve, therefore, signifies the Triune God mingled with man. The New Jerusalem will be the consummate mingling of the Triune God with man. The church life today is also the mingling of the Triune God with man.
大磴台
the greater ledge
16大磴台紧接在供台下面，两边各有一肘宽的边。这就是为甚么大磴台宽十四肘。十四这数字由两种方式组成：七乘二和十加四。七是完整的数字，二是见证的数字，十是完全中的完满，四当然是受造之物的数字。我们把这些数字放在一起，就能看见这表征受造之物在完满中担负一个完整的见证。
16The greater ledge, the section which is directly under the upper altar, has an edge on either side which measures one cubit. This is why the greater ledge is fourteen cubits wide. The number fourteen is composed in two ways: seven times two and ten plus four. Seven is the number of completion, two is the number of testimony, ten is the number of fullness in perfection, and four, of course, is the number of the creature. By putting all these numbers together, we can realize that this signifies that the creature in fullness bears a complete testimony
小磴台
the lesser ledge
17大磴台之下是小磴台。小磴台两边也有一肘宽的边，所以宽十六肘。十六这数字是由八乘二所组成的，表征见证（二）是在复活（八）里。基督乃是在复活里活的见证。
17Under the greater ledge is the lesser ledge. This ledge also has two edges of one cubit each, making it a total of sixteen cubits. The number sixteen is composed of eight times two, signifying a witness (two) in resurrection (eight). Christ is a living witness in resurrection
底座
THE BASE
18底座两边也有宽一肘的边，所以共宽十八肘。十八这数字是由六乘三或三乘六组成的，表征：人、三一神、以及复活。由于这独一的设计，祭坛是非常坚固并稳定的，其底座比顶部要宽。底座是十八肘见方，小磴台是十六肘见方，大磴台是十四肘见方，供台是十二肘见方。这样的构造使得祭坛非常稳固。若是顶部比底部还宽，祭坛就不稳固。然而因为底部比顶部宽很多，祭坛就能坚定的站立。没有甚么能摇动牠。
18The base also has two edges of one cubit each, making it a total of eighteen cubits wide. The number eighteen is composed of six times three or three times six, signifying man, the Triune God, and resurrection. Because of its unique design, the altar is very solid and stable. It is wider at the base than it is at the top. The base is eighteen cubits square, the lesser ledge is sixteen cubits square, the greater ledge is fourteen cubits square, and the altar is twelve cubits square. This type of construction makes the altar very stable. If the top were wider than the bottom, the altar would not be stable. But because the bottom is much wider than the top, the altar can stand solidly. Nothing can shake it
19祭坛的每一层都有边，像二只手臂扩展出去托住东西。边上又有起边突起来以托住东西。这清楚的图画给我们看见，祭坛不只是坚定、稳固的，也能托住东西。这指明基督十字架上的死不仅是稳固、坚定的，也能彀托住东西。祂奇妙、美妙、且包罗万有的死能托住我们所有的人。
19On every story, on every section, there are edges, which spread out like two arms to hold something. The borders of the edges also rise up to hold something. This clear picture shows us that the altar is not only solid and stable but is also able to hold things. This indicates that the death of Christ on the cross is not only stable and solid but also able to hold things. His wonderful, marvelous, all - inclusive death is able to hold all of us.
角
THE HORNS
20在神的炉床四个拐角上，各有一个朝上的角。在圣经中，角表征力量和能力。祭坛的角向著地的四极，且是朝上的，表征基督十字架的能力，召会和圣徒的能力是在于十字架。我们越经历十字架，就越有属灵的能力。
20At each of the four corners of the hearth of God, a horn points upward. In the Bible horns signify strength and power. The horns on the altar, which are toward the four corners of the earth and which are also upward, signify the power of the cross of Christ. The power of the church and of the saints depends on the cross. The more we experience the cross, the more spiritual power we will have
台阶
THE STEPS
21祭坛的台阶朝东。东方指明主的荣耀。祭坛的方向朝著日出之地，日出之地表征主的荣耀。（民二3，结四三2。）这指明十字架总是指向并带到神的荣耀。
21The steps up to the altar are toward the east. The east indicates the glory of the Lord. It is the direction of the rising of the sun, which signifies the glory of the Lord (Num. 2:3; Ezek. 43:2). This indicates that the cross always points to God’s glory and always leads to God’s glory
肘的量度
THE CUBIT MEASUREMENT
22以西结所用的肘，不是普通人的肘；而是一肘零一掌。（四三。）这称为一大肘，不是人的尺寸，而是神的尺寸。因此，祭坛不是用人的肘量，而是用神圣的肘量的。我们绝不该用我们人的尺度来量自己。我们的量度可能对我们有价值，对神却毫无价值。根据我们人的量度和标准，我们可能觉得自己合格了，但按照神圣的量度，我们仍有缺欠。
22The cubit used by Ezekiel is not the common human cubit; rather, it is a cubit plus a handbreadth (43:13). This is called a great cubit and is not a human 13 measurement but a divine measurement. Thus, the altar is not measured by the human cubit but by the divine cubit. We should never measure ourselves by our human measurement. Our measurement may be of value to us, but it is of no value to God. We may feel that, according to our human measurement and standard, we are qualified, but according to the divine measurement, we fall short.
祭坛与圣殿
THE ALTAR AND THE TEMPLE
23关于祭坛的最后一点，是说到祭坛与圣殿的关系。我们惟有经过祭坛，才能来到圣殿。这意思是说，我们对基督的十字架若没有正确的领会和经历，就无法有召会生活的实际。殿表征基督，也表征召会。我们惟有经历祭坛之后，才能有真正的召会生活。我们若渴慕有正确的召会生活，就需要对祭坛，就是基督的十字架，有充分的认识。我们惟有领悟自己已经在十字架上彻底了结之后，才能有真实的召会生活。
23The last point concerning the altar is the relationship of the altar with the temple. Only after passing through the altar can we come to the temple. This means that without the proper realization and experience of the cross of Christ, we cannot have the reality of the church life. The temple signifies Christ, and it also signifies the church. We can have the genuine church life only after we have had the experience of the altar. If we desire to have the proper church life, we need an adequate realization and experience of the altar, of the cross of Christ. It is only after we realize that we have been thoroughly terminated on the cross that we can have the real church life.
24在外院享受基督是美妙的，但距离殿的经历还很远。在内院开始有职事也很美妙，但就连这样还是离殿的经历很远。在殿里乃是完全在复活里。所以，我们需要继续往前，直到经过祭坛，就是经过基督的十字架，来到殿这里。在那里我们才有召会生活的实际。我们需要对这事实有深刻的印象：只有藉著经过祭坛，我们才能来到圣殿。祭坛表征十字架，殿表征基督与召会－基督的身体。十字架、基督、和召会不仅是新约的中心题目，也是整本圣经的中心题目。我们首先来到祭坛（十字架）这里，然后来到圣殿。这指明我们在十字架之外，不可能有召会。藉著十字架的经历，我们就被带进召会的实际里。惟有当我们经过十字架，才能有实际的召会生活。一面说，我们得救了就一同来过召会生活；另一面说，惟有当我们经过十字架之后，才能有召会的实际。我们都需要被带到一个地步，认识并接受十字架。然后，当我们经过十字架时，我们的肉体、旧造、己、天然的人、同天然的生命都会受到对付。凡根源于我们人性里的事物，都要在十字架这里被了结；然后我们才有召会的实际。我们会在主里是一，有真正的配搭，也会有和谐、安息与基督的同在。这就是殿－神居住的地方。这是基督的彰显，召会的实际。
24To be in the outer court having the enjoyment of Christ is wonderful, but it is far from the experience of the temple. To be in the inner court where the ministry begins is also wonderful, but even this is far from the experience of the temple. To be in the temple is to be in something that is altogether in resurrection. Therefore, we need to go on until we pass through the altar, through the cross of Christ, and come to the temple. There we will have the reality of the church life. We need to be impressed with the fact that only by passing through the altar can we come to the temple. Whereas the altar signifies the cross, the temple signifies both Christ and the church, the Body of Christ. The cross, Christ, and the church are the central subject not only of the New Testament but also of the whole Bible. First we come to the altar, the cross, and then we come to the temple. This indicates that we cannot have the church apart from the cross. Through the experience of the cross, we are brought into the reality of the church. Only as we pass through the cross do we have the real church life. On the one hand, as saved ones we come together to practice the church life; on the other hand, we can have the reality of the church only after we have passed through the cross. We all need to be brought to the point where we know and accept the cross. Then as we pass through the cross, our flesh, our old creation, our self, and our natural man with the natural life will all be dealt with. Everything that has its source in our humanity will be terminated at the cross. Then we will have the reality of the church. Then we will be one in the Lord, we will have genuine coordination, and we will have harmony, rest, and the presence of Christ. This is the temple, the place where God dwells. This is the expression of Christ, the reality of the church