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出埃及记生命读经 · 第104篇

燔祭坛（一）

The Altar of Burnt Offering (1)
1读经： 出埃及记二十七章一至八节；三十八章一至七节；四十章六节，二十九节；希伯来书十三章十节。
1Scripture Reading: Exo. 27:1-8; 38:1-7; 40:6, 29; Heb. 13:10
2出埃及记里燔祭坛的记载很难了解。就着帐幕的本身来说，最难的问题是竖板，没有人能彀解答这些竖板的难题。祭坛的记载更难了解。不过，我们有办法避开这个难题，就是依循属灵和经历的方式来领会。照着白纸黑字的记载来看，有些点不论对甚么人来说，都是非常不容易了解的。但如果我们进到属灵的认识和经历的领域里，我们就能彀从这种难处中得蒙拯救。因此，我愿意再题醒你们，我们在这本生命读经里研读出埃及记不是道理的，而是经历的。这意思是说，我们要从属灵经历的观点来看每一件事。倘若某件事不适用在我们基督徒的经历中，我就宁可不谈。谈论与我们经历基督无关的事有甚么益处呢？我们不要虚空的谈论。反之，我们要照着我们的经历，说出实际的、可了解的事。
2The record concerning the altar in Exodus is very difficult to understand. As far as the tabernacle itself is concerned, the most difficult matter is the corner boards. No one has been able to solve the problem of these corner boards. The record concerning the altar is even more difficult to understand. However, we have a way to escape this problem: it is to follow the spiritual and experiential way. Literally, according to the record in black and white, certain points are extremely difficult for anyone to understand. But if we come into the realm of spiritual understanding and experience, we can be saved from this trouble. Therefore, I would remind you once again that our approach to the book of Exodus in this life-study is not doctrinal; on the contrary, it is experiential. This means that we want to consider every matter from the standpoint of our spiritual experience. If a particular matter does not apply to our Christian experience, I would prefer not to talk about it. What is the profit of speaking about something that has nothing to do with our experience of Christ? We do not want to speak in a vain way. Instead, we want to utter what is real and understandable according to our experience.
3首先我们来看祭坛的位置。有两个祭坛， 一个在帐幕里面，一个在帐幕外面，在外院子里。帐幕里面的坛称为香坛，是用皂荚木包上金子作成的，它比外院子的燔祭坛小多了。香坛的纵面比横面大；也就是说，它的高度比宽度大。进入神居所的人在坛这里能彀与神有非常亲密的关系，因为香是焚烧给神的。在这座坛上，没有流血，却有烧香，把馨香之气献给神。然而，流血的祭牲是在燔祭坛那里献上的。此外，祭物也是在那里焚烧的。在外院子的祭坛那里焚烧祭牲是为着救赎，而在香坛那里烧香是为着神的悦纳。人必须从外院子把火带进来，才能焚烧里面祭坛上的香。因此，这两种焚烧是藉着同一种火。燔祭坛上的火烧祭牲，香坛上的火烧香。因此，一种火烧两种东西。既然有两个祭坛与帐幕有关，我们读到旧约里的祭坛时，就必须认清所指的是那一个祭坛。
3Let us first consider the position of the altar. There were two altars, one inside the tabernacle, and the other outside the tabernacle, in the outer court. The altar inside the tabernacle was called the incense altar and was made of acacia wood overlaid with gold. It was much smaller than the altar of the burnt offering in the outer court. The incense altar was more vertical than horizontal; that is, it was taller than it was wide. At this altar those who came into God’s dwelling place could have a very close relationship with God, for there the incense was burned to Him. At this altar there was no shedding of blood. Instead, there was the burning of incense to offer a sweet-smelling savor to God. At the altar of the burnt offering, however, sacrifices were offered with the shedding of blood. Furthermore, the offerings were burned there. The burning of the sacrifices at the altar in the outer court was for redemption, but the burning of the incense at the incense altar was for God’s acceptance. It was necessary for fire to be brought in from the outer altar to burn the incense on the inner altar. Hence, these two burnings are by one kind of fire. The fire on the altar of the burnt offering burns the sacrifices; the fire at the incense altar burns the incense. One kind of fire, therefore, burns two kinds of substances. Since there were two altars related to the tabernacle, we need to understand what altar is referred to whenever we read about the altar in the Old Testament.
4在至圣所里只有一种器具─约柜。在圣所里有桌子、灯台、香坛。在外院子安放 着燔祭坛和洗濯盆。根据新约里的解释，外院子代表地，而整个帐幕，包括圣所和至圣 所在内，是代表天。所以，在外院子就是在地上，但在帐幕里乃是在天上。你知道你 怎么能彀在天上么？不要听肤浅的教训说，你死后才能在天上。事实上，帐幕就是基督。只要你在基督里，你就是在天上。但每当你在基督之外，你就是在地上。基于这个原则，我们可说，我们每天可以到天上去好几次。按经历说，你来参加聚会以前是在地上，但你一在聚会里，你就到了天上。
4In the Holy of Holies there was just one item of furniture—the ark. In the Holy Place there were the table, the lampstand, and the incense altar. In the outer court the altar of the burnt offering and the laver were located. According to the interpretation given in the New Testament, the outer court signifies the earth, and the entire tabernacle, including both the Holy Place and the Holy of Holies, signifies the heavens. Thus, to be in the outer court is to be on earth, but to be in the tabernacle is to be in the heavens. Do you know how you can be in the heavens? Do not listen to the superficial teaching that you can be in the heavens only after you die. Actually, the tabernacle is Christ. As long as you are in Christ, you are in the heavens. But whenever you are outside of Christ, you are on earth. Based on this principle, we may say that daily we may go to the heavens a number of times. Perhaps before coming to a church meeting you are, experientially speaking, on earth. But when you are in the meeting, you get into the heavens.
5如果我们来看帐幕和外院子的图画，我们就看见约柜和燔祭坛是在两端。在宇宙中其实只有两方：神和人。（撒但可以当作第三方，最终要被扔在火湖里。）这两端与神和人这两方有关。神的一端在约柜那里，人的一端在燔祭坛这里。
5If we consider a diagram of the tabernacle and the outer court, we see that the ark and the altar of the burnt offering are at two ends. In the universe there are actually just two parties: God and man. (Satan, who may be considered the third party, will ultimately be cast into the lake of fire.) The two ends are related to these two parties, to God and man. God’s end is at the ark, and man’s end is at the altar of the burnt offering.
6出埃及记里帐幕的记载是由神的一端还是人的一端开始的？是由神的一端开始的，因为记载开始于约柜。约柜的描述开始了帐幕神圣的记载。这指明记载是由神开始，继续到人。然而，人来到帐幕这里，不是由神的一端开始，而是由祭坛开始，就是由人的一端开始。每当人来到帐幕这里，他所遇见的头一样东西就是祭坛。
6Does the record of the tabernacle in Exodus begin from God’s end or from man’s end? The record begins from God’s end, for it begins with the ark. The description of the ark begins the divine record concerning the tabernacle. This indicates that the record begins from God and proceeds toward man. However, when man comes to the tabernacle, he does not begin from God’s end. He begins at the altar, that is, he begins from man’s end. Whenever a person comes to the tabernacle, the first thing he meets is the altar.
7神不是住在祭坛那里，而是住在施恩座所在的约柜那里。无论谁要朝见神，都必须经过帐幕的各个物件，一直来到约柜这里。然而，神已经临到了我们。祂从天上降临到地上，祭坛就是祂来的目的地。基督从天上降临到地上，祂在地上最后的几小时上了十字架。祂在十字架上了结了旧造，救赎了祂的选民。我们已经指出，救赎包含了结、取代、被带回来归向神。希伯来书指出，基督这样来到地上是一劳永逸的，但人到神面前去却不是一劳永逸的。反之，这是持续不断的事，是天天的事。
7God does not dwell at the altar, but He dwells at the ark, where the throne of grace is. Anyone who wanted to meet God would have to travel through all the items of the tabernacle until he comes to the ark. However, God has already come to us. He came from the heavens to the earth, and the altar was the destination of His coming. Christ came from the heavens to the earth, and during His last hours on earth He went to the cross. On the cross He terminated the old creation and redeemed His chosen people. As we have pointed out, redemption implies termination, replacement, and being brought back to God. As the book of Hebrews indicates, Christ’s coming to the earth in this way was once for all. But man’s going to God is not once for all. Rather, it is a continual matter, a daily matter.
8神从祂的居所来到地上，上了十字架，祂主要的心意、主要的目标何在？祂主要的目标乃是要带领人归向祂自己。这意思是说，神从帐幕里出来，要把人带到帐幕里。不过，信徒多半仍旧徘徊在十字架那里；很少人被带回到帐幕里。基督徒周周听见许多篇道，但这些道很少成为把得救的罪人带到帐幕里的凭借。这些道顶多在祭坛那里把人带到神面前。有些人争辩说，神是无所不在的，只要人悔改、相信主耶稣，他就转向神了。一面说，这样没有错。但新约表明，如果我们仍然徘徊在祭坛那里，就没有和神一同在帐幕里。我们必须到陈设饼的桌子、灯台、香坛那里去，最终达到约柜那里。在约柜上面有施恩座，就是希伯来四章十六节所说施恩的宝座：“所以我们只管坦然无惧的，来到施恩的宝座前，为要得怜恤，蒙恩惠作随时的帮助。”
8When God came from His dwelling place to the earth and went to the cross, what was His main intention, His main goal? His main goal was to bring man to Himself. This means that God came out of the tabernacle to bring man into the tabernacle. However, most believers still linger around the cross; few have been brought into the tabernacle. Every week a great many sermons are given to Christians, yet few of these sermons are a means to bring saved sinners into the tabernacle. At best, such sermons may bring people to God at the altar. Some may argue that God is omnipresent and that as long as a person repents and believes in the Lord Jesus, he turns to God. In a sense, this is correct. But the New Testament indicates that if we are still around the altar, we are not in the tabernacle with God. We need to go to the showbread table, the lampstand, the incense altar, and eventually reach the ark. There on the ark we have the propitiation-cover, the throne of grace spoken of in Hebrews 4:16: “Let us therefore come forward with boldness to the throne of grace, that we may receive mercy and may find grace for timely help.”
9我们达到施恩的宝座时，不但是在神面前，甚至是在神自己里面。在那里我们与神成为一。歌罗西三章三节说，我们的生命与基督一同藏在神里面。把我们隐藏起来的神不是在祭坛那里，而是在约柜那里。此外，我们不是在祭柜那里藏在神里面，而是在约柜那里藏在神里面。神已经从帐幕里出来，为要把我们带回到帐幕里，把我们带回到祂所居住的地方。
9When we reach the throne of grace, we are not only in the presence of God—we are even in God Himself. There we and God are one. In the words of Colossians 3:3, our life is hidden with Christ in God. The God who hides us is not at the altar; He is at the ark. Furthermore, we are hidden in God not at the altar, but at the ark. God has come out of the tabernacle in order to bring us into the tabernacle, to bring us to the very place where He dwells.
10主耶稣从天上降临到地上，访问这地三十三年半之久。虽然祂访问这地，但祂却住在至圣所里面，并要把我们带到那里。祂上了祭坛，上了十字架，目的是要把我们这些堕落的罪人带到祂所居住的地方，归向祂自己。我们有这样的领会对我们的经历是一大帮助。
10The Lord Jesus came from heaven to earth and visited the earth for thirty-three and a half years. Although He visited the earth, He dwells in the Holy of Holies, and He wants to bring us there. He went to the altar, to the cross, with the intention that we, fallen sinners, might be brought back to Himself in the place where He dwells. To have this understanding is a great help to us in our experience.
11出埃及记里香坛的记载是在最后。原因乃是我们惟有经历了其它所有的物件之后，才有从神而来完全的悦纳。为神所悦纳乃是其它所有物件的结果。不但如此，在圣经里很难确定地说出香坛的位置，它可能在幔子外的圣所里，也可能在幔子内的至圣所里。这指明我们蒙神悦纳是在于我们的光景。我们蒙神悦纳有多少，在于我们和祂有多亲近。也许在一天之内的某个时候，香坛在你的经历中与神非常接近，但在别的时候又有几分远离祂。然后你到聚会中操练灵的时候，香坛在你的经历中自然而然又与神相近了。
11In Exodus the record concerning the incense altar is given last. The reason for this is that only after we have experienced all the other items can we have a full acceptance from God. This acceptance by God is the result of all the other items. Moreover, in the Bible it is not easy to tell definitely the position of the incense altar. It may be positioned outside the veil, in the Holy Place, or inside the veil, in the Holy of Holies. This indicates that our acceptance by God depends on our condition. How much we are accepted by Him depends on how close we are to Him. Perhaps at one time during the day the incense altar in your experience is very close to God. But at another time, it may be somewhat removed from Him. Then when you come to the meeting and exercise your spirit, spontaneously the incense altar in your experience comes close to God.
12燔祭坛的位置是确定的，不能更改。但香坛的位置却会根据我们的光景而更改。我再说，我们在经历中，惟有经过了燔祭坛、洗濯盆、陈设饼的桌子以及灯台之后，香坛才会出现。有时候我们也许到约柜那里，然后到香坛那里。在旧约里，帐幕及其器 具、器皿的记载很有意义，与我们经历的顺序非常一致。
12The position of the altar of burnt offering is settled; it cannot be changed. But the location of the incense altar may change, based on our condition. Again I say, in our experience the incense altar appears only after we have passed through the altar of burnt offering, the laver, the showbread table, and the lampstand. Sometimes we may go to the ark and then go to the incense altar. The record in the Old Testament regarding the tabernacle with its furniture and utensils is very meaningful. It corresponds to the sequence of our experience.
13无论谁都不可能从背后进入帐幕，帐幕没有后门，但前面有一个入口。我们必须经 历外院子和帐幕的物件，一直来到至圣所。我再说，我们很难断定香坛是在幔子里面，还是在幔子外面；是在至圣所里，还是在圣所里。（参看希伯来书恢复版九章四节注解。）
13It is impossible for anyone to enter the tabernacle from the rear. There is no back door. But there is an entrance at the front of the tabernacle. We need to experience the items of the outer court and the tabernacle until we come to the Holy of Holies. To repeat, it is difficult to determine whether the incense altar is inside the veil or outside the veil, whether it is in the Holy of Holies or the Holy Place. (See note on Hebrews 9:4 in the Recovery Version of Hebrews.)
14如果我们对帐幕和外院子有这样的眼光，我们就有资格来了解燔祭坛了。这座坛是帐幕里最大的一项。帐幕所有的器具和器皿─约柜、香坛、桌子、灯台、洗濯盆─能彀装进燔祭坛里面。这座坛长五肘、宽五肘、高三肘。祭坛能彀盛装帐幕所有的东西，这件事实表明基督的十字架包含了所有属灵的经历。我们属灵的经历开始于十字架 ─祭坛。不但如此，与其它属灵经历有关的原则也包含在十字架的经历里面。比方说，你初初相信主耶稣的时候，你即使还没有接受充分的教导，你对陈设饼、灯台、香 坛，甚至约柜也有一些经历。这些经历都包含在十字架的基本经历里面。复活、膏油涂抹和光照都包含在其中。
14If we have such a view of the tabernacle and the outer court, we are qualified to understand the altar of the burnt offering. This altar is the largest item of the tabernacle. All the furniture and utensils of the tabernacle—the ark, the incense altar, the table, the lampstand, and the laver—could fit inside the altar of burnt offering. This altar is five cubits in length and width and three cubits in height. The fact that the altar can contain all the items of the tabernacle indicates that the cross of Christ contains all the spiritual experiences. This means that the experience of the cross is the basis for all spiritual experiences. Our spiritual experience begins from the cross, from the altar. Furthermore, the principles related to all other spiritual experiences are implied in the experience of the cross. For example, even though you may not have received adequate instruction at the time, when you first believed in the Lord Jesus, you had some experience of the showbread, the lampstand, the incense altar, and even the ark. All these experiences are implied in the basic experience of the cross. Resurrection, anointing, and enlightening are all implied there.
15我常常喜欢回想我得救时的经历。那时我很新鲜、活泼，所有属灵的经历都很新鲜、有味道。我得救的时候和许多人一样，的确与主耶稣有一段甜美的时光。原因乃是 所有属灵的经历都由十字架的经历开始，并隐含在这个经历里面。离了十字架，我们就无法在灵里有甚么经历。十字架是一切属灵经历的基础、根据、起初的因素。因此，十字架是非常要紧的。
15I often like to recall my experience when I was saved. I was fresh and new, and all the spiritual experiences were fresh and tasteful. Like many others, I surely had a sweet time with the Lord Jesus when I was saved. The reason for this is that all spiritual experiences are initiated by the experience of the cross and implied in that experience. Apart from the cross, we cannot have any experience in the Spirit. The cross is the base, the ground, the initial factor, of all spiritual experience. Thus, the cross is vitally important.
一 豫表基督的十字架
I. TYPIFYING THE CROSS OF CHRIST
16燔祭坛豫表基督的十字架。希伯来十三章十节论到这一点说：“我们有一祭坛，其上的祭物是那些事奉帐幕的人没有权利吃的。”古时候以色列人中间的祭坛乃是豫表十字架这个真实的祭坛。今天我们有一祭坛，我们不是在说一些我们没有的东西。每逢七日的第一日，我们聚集同吃这座坛上的祭物。这坛就是指主的桌子，在这桌子上我们能彀看见杯和饼所代表流出的血和被杀的身体。主耶稣论到这桌子说，我们应当吃祂的身体，喝祂的血。祭坛就是十字架，而十字架乃是给我们享受的桌子。
16The altar of the burnt offering typifies the cross of Christ. Referring to this, Hebrews 13:10 says, “We have an altar, from which they have no right to eat who serve the tabernacle.” The altar among the Israelites in ancient times was a type of the cross as the real altar. Today we have an altar. We are not speaking about something that we do not have. On the first day of every week, we come together to eat the sacrifice on this altar. This altar refers to the Lord’s table. On this table we can see the shed blood and the slain body represented by the cup and the loaf. Concerning the table, the Lord Jesus said that we should take and eat of His body and drink of His blood. The altar is the cross, and the cross is the table for our enjoyment.
17我们对于主的桌子，必须有更完全的领会。现在我们看见这个桌子是一座祭坛，不只是筵席而已。在旧约里，有些祭物在祭坛上献给神以后，就成了神子民的食物。古时候以色列人聚在一起守节，他们所享受的乃是首先献给神，然后成了给他们享受的食物。每当我们来到主的桌子前，我们必须晓得，桌子乃是基督在其上把自己献给神的祭坛。然后我们就可分享基督所献上的。
17We need to have a fuller comprehension of the significance of the Lord’s table. Now we see that this table is an altar, not just a feast. In the Old Testament certain offerings, after being presented on the altar to God, became the food for God’s people. When the children of Israel came together in ancient times to keep the feasts, what they feasted on was first offered to God and then it became food for their enjoyment. We need to realize whenever we come to the Lord’s table that the table is an altar where Christ presents Himself to God. Then we may share in what Christ has offered.
二 用皂荚木作的
II. MADE OF ACACIA WOOD
18祭坛是用皂荚木作的，（二七1上，）表征为人的耶稣（提前二5）作为我们的代替，受了神的审判。在这一点上，我们必须探讨一个重要的问题：十字架─祭坛─是一个人呢，还是一样东西？我们必须题出这个问题，原因乃是祭坛的本质是皂荚木，而皂荚木表征主的人性。作祭坛所用的皂荚木是用铜包裹。然而，祭坛基本的本质、基本的材料不是铜，而是皂荚木。这皂荚木表征为人的耶稣。这暗指祭坛─十字架─与人有关。
18The altar was made of acacia wood (27:1a), signifying the Man Jesus (1 Tim. 2:5) being judged as our Substitute by God. At this point we need to ask an important question: Is the cross, the altar, a person, or is it a thing? The reason we must raise this question is that the substance of the altar is acacia wood, and acacia wood signifies the Lord’s humanity. The acacia wood used in making the altar was overlaid with bronze. The basic substance, the basic material, of the altar, however, was acacia wood, not bronze. This acacia wood signifies the Man Jesus. This implies that the altar, the cross, is related to a man.
19假定有一座坛，但上面没有祭物，坛的本身能彀拯救人么？当然不能。照样，假定有十字架，但没有人在十字架上为我们而死，十字架本身能彀拯救我们么？答案又是“不”。拯救的素质不在于十字架这件东西，而在于为我们钉在十字架上的那位。同样 的原则：我们来到主的桌子跟前，不是有分于桌子本身，而是吃桌上的血。我们吃在祭坛─桌子上所献上的。因此，我们说到祭坛的时候，主要不是指坛的本身，而是说到坛上所献的。我们说十字架拯救我们，不是指十字架是罗马帝国用来行刑的工具，而是指在十字架上死了的基督。事实上，不是十字架本身拯救我们，拯救我们的乃是为我们受了神审判的主耶稣基督。
19Suppose there was an altar, but there were no sacrifices on it. Could the altar itself save anyone? Certainly not. In like manner, suppose that there was the cross, but no one dying on the cross for us. Could the cross in itself save us? Again, the answer is no. The saving element is not in the cross as a thing; it is in the Person who was crucified on the cross for us. In the same principle, when we come to the Lord’s table, we do not partake of the table itself, but we eat the food on the table. We eat what is offered on the altar, the table. Thus, when we speak of the altar, we do not mainly refer to the altar itself; we mainly are speaking of what is offered on the altar. When we say that the cross saves us, we do not mean the cross as an instrument of execution used by the Roman Empire. Rather, we mean the Christ who died on the cross. Actually, it is not the cross itself that saves us. The One who saves us is the Lord Jesus Christ who suffered God’s judgment for us.
20在豫表里，主用皂荚木作为筑坛的材料。这指明十字架的功效不在于十字架本身， 而在于与十字架有关并钉在十字架上的人性。这人性和约柜所表明的人性相同，约柜也是用皂荚木作的。皂荚木是约柜和祭坛的成分和本质。惟有达到约柜之标准的人性，才能彀在十字架上成为我们的代替，好拯救我们。当然，这个人性只在主耶稣基督里面，主耶稣是惟一有这人性的一位。
20In typology, the Lord used acacia wood as the material for the building of the altar. This indicates that the effectiveness of the cross is not in the cross itself, but in that humanity which is related to the cross and which was crucified on it. This humanity is the same as that indicated by the ark, which was also made of acacia wood. Acacia wood is the essence and substance of both the ark and the altar. Only that humanity which is up to the standard of the ark can be our substitute on the cross to save us. This humanity, of course, is found only in the Lord Jesus. The Lord Jesus is the only One who has this humanity.
三 要作成四方的
III. MADE SQUARED
21出埃及记二十七章一节说：“这坛要四方的。”是四方的是一回事；要成为四方的，或被作成四方的，又是另一回事。主耶稣是四方的，这件事实的意思是说，在祂有许多的试验或察验。被作成四方的，意思是说，祂被试验、被察验。祂不但是四方的，祂也被人作成四方的。祂被试验、受审判、被察验。四方的意思就是正直、完美、无瑕疵。这样正直的人就称为四方的人。主耶稣是四方的，祂也是被作成四方的。祂经过许多试验，证实是正直、完美的。因此，祂被装备好来作我们的代替，祂有资格来作我们的救赎主。祂有资格来满足神公义、圣洁、荣耀的要求。神的要求与祂的公义、圣洁、荣耀有关。主耶稣惟有满足神这一切的要求，神才认为祂彀资格作我们罪人的代替。哦，我们真需要感谢赞美主，祂经过试验，人发现祂是这样合格的一位！基督被人、被神证实是正直、完美的；所以，祂是四方的。
21Exodus 27:1 says, “The altar shall be squared.” To be square is one thing; to be squared, or made squared, is another thing. The fact that the Lord Jesus was squared means that with Him there was a great deal of testing or proving. To be made squared means that He was tested and proved. Not only was He square; He was squared. He was tested, He was tried, He was proved. To be square means to be upright, perfect, without any deficiency. One who is upright in this way would be called a square person. The Lord Jesus was square, and He was also squared. He was proved by means of many testings to be upright and perfect. Therefore, He was equipped to be our Substitute, qualified to be our Redeemer. He was qualified to fulfill the requirements of God’s righteousness, holiness, and glory. God’s requirements are related to His righteousness, holiness, and glory. Only by fulfilling all these requirements of God could the Lord Jesus be qualified to be recognized by God as the Substitute for us sinners. Oh, how we must thank and praise the Lord that He was tested and was found to be such a qualified One! By both man and God Christ was proved to be upright and perfect. Therefore, He was squared.
四 长五肘，宽五肘
IV. FIVE CUBITS LONG AND FIVE CUBITS WIDE
22照第一节来看，祭坛要长五肘，宽五肘。五乘五表征基督在十字架上背负完全的责任，好满足神公义、圣洁、荣耀的要求。五是负责任的数字，五乘五指明完全的负责任，就是负责任加上负责任。主耶稣在十字架上背负这样的责任，要满足神三重的要求。
22According to verse 1, the altar was five cubits long and five cubits wide. Five times five signifies Christ bearing full responsibility on the cross to fulfill all the requirements of God’s righteousness, holiness, and glory. Five is the number of responsibility, and five times five indicates full responsibility, responsibility upon responsibility. The Lord Jesus bore such a responsibility on the cross in fulfilling God’s threefold demands.
五 高三肘
V. THREE CUBITS HIGH
23第一节也指明祭坛要高三肘。为甚么祭坛要高三肘呢？为甚么高度比长度和宽度少？这不容易了解。高度比长度和宽度少，这件事实指明主的救赎普遍地广传。再者，祭坛是包罗万有的。如果它太狭窄了，就容不下这么多。如果它太高了，我们就构不上。
23Verse 1 also indicates that the height of the altar was three cubits. Why was the altar three cubits high? Why was the height less than the length and the width? This is not easy to understand. The fact that the height is less than the length and width indicates that the Lord’s redemption is spreading in a wide way. Furthermore, the altar is all-inclusive. If it were too narrow, it could not include so much. Also, if it were too high, we could not reach it.
24三这个数字是指三一神或复活。我相信复活的思想在这里不太恰当。因此，三这个数字在这里该是指三一神。
24The number three refers either to the Triune God or to resurrection. I do not believe that the thought of resurrection is appropriate here. Thus, the number three here should refer to the Triune God.
25在十字架上的救赎不但是藉着主耶稣基督自己完成的，也是藉着三一神完成的。希伯来九章十四节说，主耶稣藉着永远的灵，将自己献给神。照歌罗西二章来看，基督钉在十字架上的时候，父神是忙碌的。子神死于包罗万有之死的时候，父神非常积极。我们已经指出，邪灵也很忙碌。希伯来九章十四节表明三一神与救赎的完成有关：它告诉我们，基督藉着那灵将自己献给神。这就是祭坛高三肘所表征的三一神。因此，三一神是救赎的标准。救赎乃是三一神照着三一神的标准所完成的。
25The redemption accomplished on the cross was not only by the Lord Jesus Christ Himself; it was accomplished by the Triune God. Hebrews 9:14 says that the Lord Jesus offered Himself to God through the eternal Spirit. According to Colossians 2, God the Father was busy when Christ was crucified on the cross. While God the Son was dying an all-inclusive death, God the Father was very active. As we pointed out already, the evil spirits were also busy. Hebrews 9:14 shows that the Triune God was involved in the accomplishing of redemption: It tells us that Christ offered Himself to God through the Spirit. This is the Triune God signified by the three cubits as the height of the altar. Thus, the Triune God is the standard of redemption. Redemption was accomplished by the Triune God according to the standard of the Triune God.
26路加十五章的三个比喻也表明三一神与人蒙救赎有关。牧人代表子，寻找失迷的羊；点灯的妇人代表灵，寻找失落的钱；浪子的父亲代表父，接纳回家的浪子，用上好的袍子遮盖他，用肥牛犊餧养他。这里我们看见三一神与接纳悔改的罪人有关。这就是祭坛高三肘的意义。
26The three parables in Luke 15 also show that the Triune God is involved in man’s redemption. The Son, signified by the shepherd, seeks out the lost sheep; the Spirit, signified by the woman lighting a lamp, searches for the lost coin; and the Father, signified by the father of the prodigal son, receives the returned prodigal, covers him with the best robe, and feeds him with the fatted calf. Here we see that the Triune God is involved in receiving back a repentant sinner. This is the significance of the height of the altar being three cubits.
27我们由经历中晓得，三一神与我们蒙救赎有关。我们这些罪人听见了福音，那灵就在我们里面作工。我们一悔改，就开始珍赏主耶稣。同时，父也在作工。因此，灵、子、父一同作工，要救赎我们，把我们带回来，并接纳我们。这就是基督救赎之高度的意义。祭坛高三肘，表明祭坛是三一神所建筑的，也是照着三一神而建筑的。我相信这是祭坛高度的真义。在十字架上的救赎乃是藉着三一神，藉着子、灵、父所完成的。
27From our experience we know that the Triune God was involved in our redemption. When as sinners we heard the gospel, the Spirit was working within us. When we repented, we began to appreciate the Lord Jesus. At the same time, the Father also was working. Thus, the Spirit, the Son, and the Father all worked together to redeem us, bring us back, and accept us. This is the meaning of the height of Christ’s redemption. The three cubits as the height of the altar signifies that it is built by the Triune God and according to the Triune God. I believe that this is the true significance of the height of the altar. The redemption accomplished on the cross was by the Triune God, by the Son, the Spirit, and the Father.
六 四拐角上有四个角
VI. WITH HORNS UPON FOUR CORNERS
28二节说：“要在坛的四拐角上作四个角。”祭坛四拐角上的四个角，表征基督十字架的能力（参看诗篇九二10上）达到地的四角。拐角上的四角洒上祭牲的血。（利四25，34。）我相信这就是有人抓住坛角而得赦免的原因。列王纪上一章五十节可以看见这件事的一个例子。反之，出埃及记二十一章十四节说，有一种罪人即使抓住坛角，也不得赦免。
28Verse 2 says, “And you shall make its horns upon its four corners.” The horns upon the four corners of the altar signify the power of the cross of Christ (see Psalm 92:10a) to reach the four corners of the earth. The horns at the corners were sprinkled with the blood of the sacrifices (Lev. 4:25, 34). I believe this was the reason someone could take hold of the horns of the altar and be forgiven. An example of this is found in 1 Kings 1:50. In contrast, another verse, Exodus 21:14, says that even if a certain kind of sinful person does lay hold of the horns on the altar, he will not receive forgiveness.
29角表征力量，在豫表里，四角表征地的四方或四个角落。这意思是说，基督救赎的工作大有功效，能彀传遍全地。它有达到地极四角的力量、能力。在历史上，尤其是在今天，我们已经看见基督救赎的能力达到了地极。这表明基督救赎的能力。因此，祭坛四拐角上的四个角，表征基督救赎的能力和力量。
29The horns signify strength, and in typology the four corners signify the four ends, or corners, of the earth. This means that the redemptive work of Christ is so effective that it can spread throughout the earth. It has the strength, the power, to reach the four corners of the earth. In history, especially today, it has been seen that the efficacy of Christ’s redemption has reached the uttermost part of the world. This indicates the power of the redemption of Christ. Therefore, the horns on the four corners of the altar signify the power and strength of Christ’s redemption.
七 四个角与坛接连一块
VII. THE HORNS BEING ONE WITH THE ALTAR
30二节说：“与坛接连一块。”这指明角与坛接连一块。四个角不是分开作的，而是与坛连在一起，与坛接连一块作成的。这指明基督救赎的能力和力量，不能与基督的十字架分开。没有祭坛，就没有角，没有能力或力量。不要以为离了基督的十字架，你还能在属灵的领域里有力量或能力。这能力绝不能与十字架分开。角必须与坛接连一块。
30Verse 2 says that “its horns shall be from it.” This indicates that the horns were one with the altar. The horns were not made separately and attached to the altar. Instead, they were made of one piece with the altar. This indicates that the power and strength of Christ’s redemption cannot be separated from Christ’s cross. Without the altar there would be no horns, no power or strength. Do not think that you can have any strength or power in the spiritual realm apart from the cross of Christ. This power can never be separated from the cross. The horns must be one with the altar.
八 用铜包裹
VIII. OVERLAID WITH BRONZE
31二节论到坛说：“用铜把坛包裹。”这表征神在作为我们代替的基督身上公义的审判。（民十六37～38。）在民数记十六章我们看见，用来包裹坛的铜，来自二百五十个背叛之人的香炉，神用火审判了他们。神审判了他们以后，就吩咐摩西把铜香炉取来，用以包坛。因此，包裹祭坛的铜表明审判。在豫表里，铜、青铜、黄铜都是表征神的审判。
31Verse 2 says concerning the altar, “And you shall overlay it with bronze.” This signifies God’s righteous judgment on Christ as our Substitute (Num. 16:37-38). In Numbers 16 we see that the bronze used to overlay the altar came from the censers of two hundred fifty rebellious ones who were judged by God with fire. After God judged them, He charged Moses to take the bronze censers and use them to overlay the altar. Thus, the bronze overlaying the altar indicates judgment. In typology, copper, bronze, and brass all signify God’s judgment.
32基督在十字架上的时候，祂是一个人，就是皂荚木所表征的。但祂被铜所包裹，就是被神的审判所包裹。祭坛与约柜不同，约柜是用金包裹，金表征神的性情；祭坛是用铜包裹，铜表征神公义的审判。因此基督成为人作我们的代替，在十字架上死了的时候，受到神完全的审判。祂为我们担当了我们所该担当的审判。祂完全被神的审判所遮盖、所包裹。祂在十字架上乃是受神审判的人。
32When Christ was on the cross, He was a man, signified by the acacia wood. But He was overlaid with bronze, with God’s judgment. Unlike the ark, which was overlaid with gold signifying God’s nature, the altar was overlaid with bronze, signifying God’s righteous judgment. Thus, as the Man who died on the cross, Christ was fully judged by God as our Substitute. He bore for us the judgment which we should have borne. He was fully covered, overlaid, by God’s judgment. On the cross He was the Man judged by God.
九 坛上一切的器具都用铜作
IX. ALL UTENSILS MADE OF BRONZE
33三节说：“要作盆，收去坛上的灰，又作铲子、盘子、肉锸子、火鼎，坛上一切的器具，都用铜作。”盆为着盛灰，铲子为着收灰，盘子为着盛血，（亚九15，）肉锸子为着翻肉，火鼎为着盛炭，都要用铜来作，与用来包坛的材料相同。一 切的器具都是用铜作的，这件事实表征凡与十字架有关的物件，都是为着神的审判。
33Verse 3 says, “And you shall make its pots to remove its ashes, its shovels, and its sprinkling bowls, and its flesh-forks, and its fire pans; you shall make all its utensils of bronze.” The pots for receiving ashes, the shovels for removing ashes, the sprinkling bowls for receiving blood (Zech. 9:15), the flesh-forks for turning meat, and the fire pans for containing charcoal were all made of bronze, the same material as that used to overlay the altar. The fact that all the utensils were made of bronze signifies that all things related to the cross are for God’s judgment.