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出埃及记生命读经 · 第110篇

帐幕的外院子（一）

The Court of the Tabernacle (1)
1读经： 出埃及记二十七章九至十七节；三十八章九至二十节；四十章三十三节。
1Scripture Reading: Exo. 27:9-17; 38:9-20; 40:33
2在本篇信息中，我们来到帐幕的外院子。外院子好像很容易了解，事实上，并非如此。如果我们只想了解外院子的尺寸和材料，倒不为难。但如果我们要想明白帐幕外院子的属灵意义，我们就会发现，要了解它不这么容易。
2In this message we come to the court of the tabernacle. It seems that the court would be easy to understand. Actually, this is not the case. If we try merely to understand the dimensions and materials of the court, we shall not have difficulty. But if we seek to know the spiritual significance of the court of the tabernacle, we shall find that this is not easy to understand.
一 材料的种类
CATEGORIES OF MATERIALS
3我愿指出几件事，能彀帮助我们了解帐幕外院子的属灵意义。首先，我们必须晓得，建造帐幕、器具和外院子的材料主要有三大类。头一类是金属、矿物。金、银、铜都是矿物。第二类是植物。矿物与生命无关，但植物的确是属乎生命的。皂荚木和麻都属于植物的生命。第三类材料出于动物的生命。有些材料，如公羊皮和山羊毛来自陆地的动物，而海狗皮来自海里的动物。取自动物的材料也和生命有关。我们在别处已经指出，植物的生命乃是为着繁衍、生产，和扩增，而动物的生命乃是为着救赎。
3As a help to understanding the spiritual significance of the court of the tabernacle, I would like to point out a few matters. First, we need to realize that in the building of the tabernacle, the furniture, and the outer court, there are three main categories of materials. The first category is metal, minerals. Gold, silver, and bronze are all of metal. The second category is plants. The minerals are not related to life, but plants certainly are of life. Both the acacia wood and the linen are of the plant life. The third category of materials is that derived from the animal life. Some of the materials, such as the rams’ skin and the goats’ hair, come from land animals, but the porpoise skins come from sea animals. The materials taken from animals are also related to life. As we have pointed out elsewhere, the plant life is for generation, for production and propagation, and the animal life is for redemption.
4用在帐幕上的主要金属是金、银、铜。照出埃及记记载的顺序，首先题到的是金，其次是银，最后是铜。由内而外的顺序是金、银、铜。但由外而内的顺序是铜、银、金。神的看法是由内而外，我们的看法却是由外而内。所以，在神看来，顺序是金、银、铜。但在我们看来，顺序是铜、银、金。
4The main metals used in the tabernacle were gold, silver, and bronze. According to the sequence of the record in Exodus, gold is mentioned first, then silver, and then bronze. From the inside to the outside, the sequence is gold, silver, and bronze. But from the outside to the inside, the sequence is bronze, silver, and gold. God’s view is from the inside to the outside, but our view is from the outside to the inside. Therefore, with God the sequence is gold, silver, and bronze. But with us the sequence is bronze, silver, and gold.
5论到取自植物生命的材料，记载上首先题起皂荚木，然后题到麻。然而，在帐幕和器具上，皂荚木是看不见的。它不是包上金子，就是包上铜。当然，麻是看得见的。
5Regarding materials taken from the plant life, the record first mentions acacia wood and then linen. However, with the tabernacle and the furnishings, the acacia wood was not visible. It was overlaid by either gold or bronze. The linen, of course, was visible.
二 义和圣
RIGHTEOUSNESS AND HOLINESS
6如果我们以整体的眼光来看帐幕、器具和外院子，我们就会看见，整个情形指明两件重要的事：义和圣。你也许以为你懂圣经里义和圣的意义。基督徒时常谈论圣洁；许多基督徒巴望成圣，他们很少谈到义。然而，圣经上题到义的次数并不少于圣。有些经文把义和圣相题并论，例如，以弗所书四章二十四节说，新人是在“真理的义和 圣”里面所创造的。在这里，义和圣与真理并列。照歌罗西书三章十节来看，新人渐渐更新，达到完全的认识，正如神的形像。神的形像与义和圣有关。在这一点上，我们必须探询一个要紧的问题：义和圣怎么会和神的形像有关？我们不该把圣经论到义和圣的话视为理所当然，或是因着我们多年读圣经，就假装懂得这些事。新人渐渐更新，正如神的形像，而这形像与真理的义和圣有关，这是非常有意义的。
6If we consider the tabernacle, the furniture, and the outer court as a whole, we shall see that the entire situation indicates two important matters: righteousness and holiness. You may think that you know the meaning of righteousness and holiness in the Bible. Christians often talk about holiness, and many Christians desire to be holy. They may not talk as much about righteousness. However, in the Bible righteousness is mentioned not less than holiness. In some verses righteousness and holiness are put together. For example, Ephesians 4:24 says that the new man was created in “righteousness and holiness of the truth.” Here we have righteousness and holiness together with truth. According to Colossians 3:10, the new man is being renewed unto full knowledge according to the image of God. The image of God is related to righteousness and holiness. At this point, we need to ask a crucial question: How can righteousness and holiness be related to the image of God? We should not take what the Bible says concerning righteousness and holiness for granted, or assume that we understand these matters because we have been reading the Bible for years. It is very significant that the new man is being renewed according to the image of God and that this image is related to righteousness and holiness of the truth.
7让我们来看一些经文，好帮助我们了解义的内涵。林后三章八节、九节保罗说，新约的职事是灵的职事，也是义的职事。旧约的职事是属死和定罪的职事。死与灵相对，定罪与称义相对。然而，这里保罗不是说，新约的职事是称义的职事。他乃是说，新约的职事是义的职事。新约的职事是灵的职事，为着生命；也是义的职事，为著称义。我们必须探询，说这个职事是义的职事，到底是甚么意思。
7Let us consider some verses which help us to see the significance of righteousness. In 2 Corinthians 3:8 and 9 Paul says that the ministry of the new covenant is a ministry of the Spirit and also a ministry of righteousness. The ministry of the old covenant was of death and condemnation. Death is versus the Spirit, and condemnation is versus justification. However, here Paul does not say that the new covenant ministry is a ministry of justification. He says that it is a ministry of righteousness. The new covenant ministry is a ministry of the Spirit for life and of righteousness for justification. We need to ask what it means to say that this ministry is a ministry of righteousness.
8林后三章保罗先说旧约的职事是属死的职事，然后说它是定罪的职事。但照我们的想法，在先的是定罪，随之而来的乃是死。然而，保罗先题起死，再题到定罪。在新约里，有义达到生命，也有生命带进义。一方面，义先来到，生命随着；另一方面，生命在义之前，并带进义。因此，论到义和生命有两面：有义达到生命的一面，也有生命达到义的一面。同样的原则，圣经中有定罪达到死，也有死带进定罪。
8In 2 Corinthians 3 Paul first says that the ministry of the old covenant was of death and then, that it was of condemnation. But in our thinking condemnation comes first and death follows. Paul, however, mentions death before condemnation. In the New Testament we have righteousness unto life, and also life issuing in righteousness. On the one hand, righteousness may come first and be followed by life; on the other hand, life may precede righteousness and issue in righteousness. Hence, regarding righteousness and life there are two sides: the side of righteousness unto life, and the side of life unto righteousness. In the same principle, in the Bible we have condemnation unto death, and death resulting in condemnation.
9一个罪人来到神面前是被定罪的，这个定罪带进死，就是定罪达到死，这是一面。另一面乃是我们在死的光景中，这种光景带进定罪，就是死达到定罪。就一面说，有定罪达到死；就另一面说，有死达到定罪。林后三章保罗是由第二面的观点来说话，就是由死的情况、死的光景带进定罪的观点来说的。
9When a sinner comes to God, that sinner is condemned, and this condemnation issues in death. This is condemnation unto death. This is one side. The other side is that we may be in a condition of death, and this condition issues in condemnation. This is death unto condemnation. From one side there is condemnation unto death; on the other side, there is death unto condemnation. In 2 Corinthians 3 Paul is speaking from the standpoint of the second side, that is, of a condition, a state, of death resulting in condemnation.
10我们得救以前，我们所是、所作的一切都在死里，这是我们的光景。这种光景的结果就是定罪。神定罪我们已过的每一方面。甚至到了今天，如果我们仍旧活在旧造里，我们就是在死的光景中，这种光景是在神的定罪之下。整个旧造都在神的定罪之下。但新约的职事是来把那灵分赐到我们里面，就是重生我们，使我们活过来。因此，分赐生命的那灵带进了义。
10Before we were saved, everything we were and everything we did were in death. That was our condition. The result of such a condition was condemnation. God condemns every aspect of our past. Even today, if we continue to live in the old creation, we shall be in a condition of death, a condition which is under God’s condemnation. The entire old creation is under the condemnation of God. But the new covenant ministry comes to impart the Spirit into us, that is, to regenerate us and make us living. Therefore, the Spirit who imparts life issues in righteousness.
11假定一个罪人悔改并相信了主耶稣，他立刻就得以称义。他不再被定罪，因为神的义已经赐给他了，这是义达到生命。因着这个悔改的罪人得着了神的义，并且得以称义，他就有了生命；这是一面。他既有了生命，如果他凭着这生命而活，结果就是义；这是另一面，就是生命达到义。新约的职事不但带领我们归向神，使我们得以称义；它也带领我们进入一种情况、一种光景里，有义的生活。这意思是说，新约的职事把那灵服事给我们，使我们有义的生活。那灵是生命的供应，而义是神的彰显。
11Suppose a sinner repents and believes in the Lord Jesus. Immediately he is justified. No longer is he condemned, for God’s righteousness is given to him. This is righteousness unto life. Because such a repentant sinner receives God’s righteousness and is justified, he has life. This is one side. Now that he has life, if he lives by this life, the result will be righteousness. This is the other side, the side of life unto righteousness. The new covenant ministry not only brings us to God so that we may be justified; it brings us into a state, a condition, to have a living of righteousness. This means that the ministry of the New Testament ministers the Spirit to us so that we may have a living of righteousness. The Spirit is the life supply, and righteousness is the expression of God.
12圣经时常论到律法的义。律法的义是甚么？我们要答覆这个问题，就必须晓得律法是甚么。在这本出埃及记生命读经里，我们非常强调律法─十诫─乃是神之所是的一幅图画。十诫有两类，头四条诫命是一类，后六条是另一类。头四条诫命与神有关：在神自己以外，不可有别的神，不可作甚么形像或偶像，不可妄称主的名，当守安息日，作为属乎主的表记。这四条诫命与神圣洁的性情有关。因此，头四条诫命是论到神的圣洁。
12The Bible speaks often concerning the righteousness of the law. What is the righteousness of the law? In order to answer this question, we need to know what the law is. In this Life-study of Exodus we have strongly emphasized the fact that the law, the Ten Commandments, is a portrait of what God is. The Ten Commandments are of two categories. The first four commandments are of one category, and the last six commandments are of another category. The first four commandments are concerned with God: not to have any god other than God Himself, not to make images or idols, not to take the name of the Lord in vain, and to keep the Sabbath day as a sign of belonging to the Lord. These four commandments are related to God’s holy nature. Thus, the first four commandments are concerned with God’s holiness.
13后六条诫命论到孝敬父母、杀人、奸淫、偷盗、作假见证、贪婪。照这些诫命来看，我们必须和父母有美好的关系，我们不可杀人，不可奸淫，不可偷盗，不可作假见证，不可贪婪。这六条诫命论到神的行事，是义的问题。因此，头四条诫命与神的圣洁有关，后六条诫命与神的公义有关。就神的性情而论，祂是圣洁的。就神的行事而论，神是公义的。这会帮助我们了解，为甚么新人必须照着神的形像，与义和圣有关。由神那一面说，我们需要圣，然后需要义。但由我们这一面说，我们先有义，然后才有圣。以弗所书四章二十四节是由我们这一面，说到新人乃是照着义和圣的。
13The last six commandments are concerned with honoring parents, murder, adultery, stealing, bearing false witness, and coveting. According to these commandments, we must have a good relationship with our parents, we must not murder, we must not commit adultery, we must not steal, we must not give a false testimony, and we must not covet. These six commandments are related to God’s deeds, which are a matter of righteousness. Therefore, the first four commandments are related to God’s holiness, and the last six commandments are related to God’s righteousness. As to His nature, God is holy. As to His deeds, He is righteous. This will help us to understand why the new man must be in the image of God with respect to righteousness and holiness. From God’s side, we need holiness and then righteousness. But from our side, we first have righteousness and then holiness. Ephesians 4:24 speaks from our side, saying that the new man is according to righteousness and holiness.
三 活在国度里
LIVING IN THE KINGDOM
14罗马书十四章十七节保罗说，神的国就是义。正当的教会生活乃是神国度的生活，这个国度就是义。在圣经里，义就是履行了十诫。我们这样说是根据罗马八章四节。这一节说，我们是照着灵生活行动，律法义的要求便成就在我们身上。因此，义是律法的完成，而律法是神的形像、彰显。这意思是说，义就是神的彰显。所以，义就是神的形像。我们照着灵生活行动的时候，我们在神以外的确不会有别的神。照样，我们也不会有偶像，不会妄称神的名，我们会有属乎神的表记，并履行其它的诫命。这就是活出义的生活。这个义─律法的完成，乃是神的彰显。
14In Romans 14:17 Paul says that the kingdom of God is righteousness. The proper church life is a life of the kingdom of God, and this kingdom is righteousness. In the Bible righteousness is the fulfillment of the Ten Commandments. Our basis for saying this is Romans 8:4. This verse says that when we walk according to spirit, the righteous requirements of the law are fulfilled in us. Therefore, righteousness is the fulfilling of the law, and the law is the image, the expression, of God. This means that righteousness is the expression of God. Hence, righteousness is God’s image. When we walk according to spirit, we certainly shall not have any god other than God Himself. Likewise, we shall not have idols, we shall not take God’s name in vain, we shall have a sign that we belong to God, and we shall fulfill all the other commandments. This is to live a life of righteousness. This righteousness, the fulfilling of the law, is the expression of God.
15活出义的生活就是活在国度里。这种生活乃是受到管理、受到规律的生活。你每天的基督徒生活是在国度里么？我们许多人必须承认，我们的日常生活不是在国度里的生活─凡事受到规律、支配并管理。如果我们对物质的东西漫不经心，对别人不义，谈话随便，怎么能说我们的生活是在国度里呢？此外，我们也许会作不准确的见证，也许会起贪心。结果，我们就不义了。在我们的生活中没有法则、没有规律，也没有 管理。如果是这样的话，我们就不是在神国度里的人。
15To live a life of righteousness is to live in the kingdom. This kind of life is a life that is governed, regulated. Is your daily Christian life a life in the kingdom? Many of us have to admit that our daily life is not a life in the kingdom, a life where everything is regulated, governed, and ruled. How can we say that our life is a life in the kingdom, if we are careless with material things, not right with others, and loose in the way we talk? Furthermore, we may give testimonies that are not accurate, and we may be covetous. As a result, we are not righteous. There is no rule, regulation, or government in our living. If this is the case, we are not people in the kingdom of God.
16你知道神的国度是甚么？神的国度意思是说，凡事都在神的规律、管理、支配之下。这个国度就是义，是神之所是的彰显。诗篇八十九篇十四节说，公义是神宝座的根基。神的宝座是建立在公义上。再者，以赛亚说，国度来到的时候，必定满了公义。在马太福音这卷论到诸天国度的书里，主耶稣强调公义。祂说，我们必须饥渴慕义，甚至为义受逼迫。（太五6，10。）祂又说，我们必须先求神的国和神的义。（太六33。）祂告诉我们说，我们的义，若不胜于文士和法利赛人的义，断不能进天国。（太五20。）根据启示录，新妇要用义来妆饰。（启十九8。）新妇的细麻衣就是她的义。因此，豫备好的新妇有细麻─义的外观。此外，彼得后书三章十三节说，新天新地有义居在其中。有一个国度，有一个管理，是神所称义的。这种义的光景乃是生命的结果。
16Do you know what the kingdom of God is? The kingdom of God means that everything is under God’s regulation, rule, and government. This kingdom is righteousness, the expression of what God is. Psalm 89:14 (lit.) says that righteousness is the foundation of God’s throne. God’s throne is established in righteousness. Moreover, Isaiah says that when the kingdom comes, it will be filled with righteousness. In the Gospel of Matthew, the book on the kingdom of the heavens, the Lord Jesus emphasized righteousness. He said that we must hunger and thirst after righteousness and even be persecuted for the sake of righteousness (Matt. 5:6, 10). He also said that we must first seek God’s kingdom and His righteousness (Matt. 6:33). He told us that if our righteousness does not exceed that of the scribes and the Pharisees, we shall not be able to enter into the kingdom of the heavens (Matt. 5:20). According to Revelation, the bride will be adorned with righteousness (Rev. 19:8). The fine linen garments of the bride will be her righteousness. Thus, the appearance of the prepared bride will be of fine linen, of righteousness. Furthermore, 2 Peter 3:13 says that righteousness will dwell in the new heaven and new earth. There will be a kingdom, a government, that will be justified by God. This righteous condition will be the issue of life.
17今天在地上，除了神的子民以外，没有义来彰显神。没有神所称义的事，没有生命 的结果。反之，每一件事都被定罪。神观看这地，就定罪它，因为全地都在死亡之下。因着到处都是死亡，定罪就进来了。然而，对于神的赎民─教会－来说，情况却大不相同。教会中满了生命的灵，这生命的灵带进一种全然是义的情况、光景。这种光景在每一方面都能为神所称义。这就是义，是神在生命里的彰显。这种义的光景要持 续到来世。我们已经指出，为着羔羊婚娶而豫备好的新妇要穿上义。她的整个外观就是生命的彰显。在她没有死亡、没有定罪的东西，一切都是生命和义。这义表征神要求的完成，也表征在祂管理之下的法则、规律。我再说，这义就是公义之神的彰显。
17Today on earth, apart from God’s people, there is no righteousness that expresses God. There is nothing justified by God which is the issue of life. On the contrary, everything is condemned. When God looks upon this earth, He condemns it, for the entire earth is under death. Because death is everywhere, condemnation comes in. However, with God’s redeemed people, the church, the situation is very different. The church is filled with the Spirit of life, and this Spirit of life issues in a state, a condition, that is altogether righteous. This condition can be justified by God in every way and in every aspect. This is the righteousness that is the expression of God in life. Such a condition of righteousness will continue into the next age. As we have pointed out, the bride prepared for the marriage of the Lamb will wear righteousness. Her entire appearance will be the expression of life. With her, there will be nothing of death or condemnation; everything will be of life and righteousness. This righteousness signifies the fulfilling of God’s requirements and also a rule, a regulating, under His government. Again I say, this righteousness is the expression of the righteous God.
四 公义之神的彰显
THE EXPRESSION OF THE RIGHTEOUS GOD
18一个人从远处走近帐幕，首先看见的就是细麻。麻既然表征义，这意思就是说，人从远处走近帐幕，先看见的是义。帐幕的外观和外院子对于外面的人来说是细麻，是义的。照样，今天教会是神的国度，外观是义；为着基督而豫备好的新妇，外观是义 ；而在永世里的新天新地也有义的彰显。麻是由植物的生命产生出来的，因此，麻是生命的结果。这表征义是生命的结果。
18A person approaching the tabernacle from afar would first see the fine linen. Since linen signifies righteousness, this means that a person approaching the tabernacle from a distance would see righteousness. The appearance of the tabernacle and the outer court to those outside is of linen, of righteousness. Likewise, the appearance of the church today as God’s kingdom is righteousness, the appearance of the bride prepared for Christ will be righteousness, and in the new heaven and new earth in eternity there will be the expression of righteousness. Linen is produced from the plant life. Hence, it is an issue of life. This signifies that righteousness is the issue of life.
19别人来接触教会、察验教会的时候，应当能彀说，在教会生活里，凡事都有秩有序，凡事都在神的管理和规律之下。这就是看见了细麻，看见了义。这便是神的国度，是公义之神的彰显。
19When others contact the church and examine the church, they should be able to say that in the church life everything is in order and under the rule and regulation of God. This is to see the fine linen, to see righteousness. This is the kingdom of God and the expression of the righteous God.
20帐幕支搭在白色细麻的领域里，也就是在义的领域里。这意思是说，义成了帐幕的领域。教会也存在于义的领域中。这就是保罗嘱咐哥林多教会要把恶人从教会生活里赶出去的原因。因为教会是神的国度，而神的国度是义，教会里就不该有混乱的事。教会必须是在义的领域里。
20The tabernacle was set up in a sphere of white linen, that is, in a sphere of righteousness. This means that righteousness became the sphere of the tabernacle. The church also has its existence in a sphere of righteousness. This was the reason Paul charged the church at Corinth to cast out the sinful one from the church life. Because the church is the kingdom of God, and the kingdom of God is righteousness, there should be no disorder in the church. The church must be in a sphere of righteousness.
21再者，这个义也是教会的界限。在教会之外是混乱、骚扰、污秽，但在教会里面凡事都洁净，都井然有序。在教会之外，没有一事是在神的管理之下，但在教会里面，样样都在那灵的支配和规律之下。
21Furthermore, this righteousness is also the boundary of the church. Outside the church there is confusion, disorder, and uncleanness, but inside the church everything is clean and in a proper order. Outside the church, nothing is under the rule of God, but inside the church everything is under the control and regulation of the Spirit.
22新约的职事乃是那灵的职事，把那灵服事到信徒里面。这灵带进生命的供应，结果就是义。然后义就成了公义之神的彰显。
22The new covenant ministry is a ministry of the Spirit, which ministers the Spirit into the believers. This Spirit brings in the life supply, which issues in righteousness. Righteousness then becomes the expression of the righteous God.
五 整体的见证
A TESTIMONY OF THE WHOLE
23帐幕的外院子长一百肘。这一百肘由二十根柱子分为二十段。因此，论到外院子的长度，有一百、二十和五这些数字，五是由一百除以二十得来的。在圣经里，五是负责任的数字。一百肘的意思就是二十倍的负责任。外院子宽五十肘，由十根柱子分为十段，每段宽五肘。
23The court of the tabernacle was a hundred cubits long. These hundred cubits were divided into twenty sections by twenty pillars. Thus, regarding the length of the outer court, we have the numbers one hundred, twenty, and five, five coming from a hundred divided by twenty. In the Bible, five is the number of responsibility. One hundred cubits means twenty times responsibility. The width of the outer court was fifty cubits, divided by ten pillars into ten sections measuring five cubits each.
24外院子是一个长方形，长一百肘，是宽（五十肘）的两倍。整个面积是半个一百肘平方。半个正方形指明另一半就要来到（约柜的尺寸也是半个单位）。新耶路撒冷不是长方形，而是正方形，因为在永世里一切都完成了。但如今一切还没有完成，仍然还有些东西要来到。外院子是长方形的面积证实了这件事。这表明需要两个一半来形成一个整体，但我们只有一半，还要等候着另一半。这意思是说，如今我们所有的乃是一个整体的见证。
24The outer court was a rectangle with the length, one hundred cubits, twice the measurement of the width, fifty cubits. The total area was half a hundred-cubit square. Half a square indicates that another half is coming. (The dimensions of the ark were also in half units.) The New Jerusalem will not be a rectangle. It will be a square, for in eternity everything will have been fulfilled. But now everything has not been fulfilled. There is still something to come. The rectangular area of the outer court testifies of this. This indicates that two halves are needed to make a whole, but we have just one half and are awaiting the second half. This means that what we have now is a testimony of the whole.
六 成为神的义
BECOMING THE RIGHTEOUSNESS OF GOD
25帐幕的外院子总共有六十段，两边各有二十段，两端各有十段。六十是一百二十的一半，正如六是十二的一半。在新耶路撒冷里，没有六这个数字。反之，那里有十二这个数字：十二根基、十二个门、十二颗珍珠、十二个月、十二样果子。六这个数字是人的数字，因为人是第六天造的。此外，将来敌基督者的数目是六百六十六。
25With the outer court of the tabernacle, there was a total of sixty sections, twenty sections on each of the two sides and ten sections at each end. Sixty is half of one hundred twenty, just as six is half of twelve. In the New Jerusalem there will not be the number six. Instead, the number twelve will be there: twelve foundations, twelve gates, twelve pearls, twelve months, twelve fruits. The number six is the number of man, for man was created on the sixth day. Furthermore, the number of the coming Antichrist will be six hundred sixty-six.
26六这个人的数字怎么可能成为神的义呢？林后五章二十一节是答覆这个问题的重要经节：“神使那不知罪的，替我们成为罪；好叫我们在祂里面成为神的义。”（恢复版。）这一节不是说，我们要成为神的圣洁或神的荣耀；而是说，我们要成为神的义。新约的职事把经过了种种过程的三一神作为赐生命的灵服事到我们里面，为要产生一种光景，这种光景就是义。
26How is it possible for man, the number six, to become the righteousness of God? In answering this question, 2 Corinthians 5:21 is a crucial verse: “Him who did not know sin He made sin on our behalf, that we might become God’s righteousness in Him.” This verse does not say that we shall become the holiness of God or the glory of God; it says that we shall become the righteousness of God. The new covenant ministry ministers the processed Triune God as the life-giving Spirit into us so that a certain condition may result. This condition is righteousness.
27外院子的帷子是用细麻作的，细麻表征神的义。细麻挂在柱子上，柱子立在带卯的座上。人从远处就看见了细麻。他进来的时候，就看见燔祭坛。这祭坛是用铜作的，相当大，长五肘，宽五肘，高三肘。包裹坛的铜是来自神所审判的二百五十个以色列人的香炉。因此，以色列人看见祭坛，立刻就会想起神公义的审判。外院子里的柱子和带卯的座也是用铜作的。（二七10。）
27The hangings for the outer court were made of fine linen, signifying the righteousness of God. The linen hung on the pillars, and the pillars stood in the sockets. From a distance, a person would see linen. When he entered, he would see the altar of burnt offerings. This altar, made of bronze, was quite large, five cubits in length and width and three cubits in height. The bronze overlaying the altar came from the censers of two hundred and fifty of the children of Israel who were judged by God. Thus, an Israelite looking at the altar would immediately be reminded of God’s righteous judgment. Both the pillars and the sockets in the outer court were also made of bronze (27:10).
七 义出自神的审判
RIGHTEOUSNESS COMING OUT OF GOD’S JUDGMENT
28白色细麻挂在铜柱上的事实指明，神的义出自神的审判。由外面看来，主要的东西是麻。但我们进到院子里，最醒目的东西却是铜：铜祭坛、铜柱、铜座─全是表征神公义的审判。这指明神公义的审判带进了祂的义。
28The fact that the white linen hung on pillars of bronze indicates that the righteousness of God comes out of God’s judgment. From the outside, the main thing we see is linen. But when we come inside the court, the most striking thing is bronze: the bronze altar, the bronze pillars, the bronze sockets—all signifying the righteous judgment of God. This indicates that the righteous judgment of God issues in His righteousness.
29整体看来，外院子表明一切都在神的审判之下。但是凡经过神所审判的，都成了义的。在教会生活里，每件事都必须在神的审判之下：我们的性情、我们的行动、我们的言语。如果我们不在神的审判之下，就无法和人有正确的关系。如果你要和父母关系正确，你就必须在神的审判之下。如果你要和丈夫或妻子关系正确，也必须在神的审判之下。我们的义，我们的白色细麻，必须挂在铜柱上。
29When viewed as a whole, the outer court shows that everything is under God’s judgment. But whatever is judged by God becomes righteous. In the church life, everything must be under God’s judgment: our nature, our actions, our words. If we are not under the judgment of God, we cannot be right with anyone. If you would be right with your parents, you need to be under God’s judgment. If you would be right with your husband or wife, you must also be under God’s judgment. Our righteousness, our white linen, must hang on pillars of bronze.
30我们是六这个数字，就是堕落之人的数字。凡我们所是的、所作的、所说的、所有的，都是六这个数字，都在神的定罪之下。与我们有关的每一件事，都必须受审判。我们的好脾气也罢，坏脾气也罢，都必须受审判，因为我们是堕落的。骄傲的必须受审判，谦卑的也必须受审判。无论我们是怎样的人，都必须受审判。顺服的、背叛的都必须受审判。
30We are the number six, the number of fallen man. Whatever we are, whatever we do, whatever we say, and whatever we have are all the number six, under God’s condemnation. Everything related to us must be judged. Whether we have a good temperament or a bad one, that temperament must be judged because we are fallen. Those who are proud and also those who are humble need to be judged. No matter what kind of person we may be, we need to be judged. Those who are obedient and those who are disobedient must all be judged.
31如果我们想要称义自己，就会有难处。在教会生活里造成难处的，就是那些称义自己的人。我们不可称义自己，反而必须把自己摆在神的审判之下。如果我们这样作，就不会和别人出难处。如果我们在神的审判下，我们对父母、妻子、丈夫、儿女或教会里的圣徒，就不会有难处。然后我们无论在那里，在教会生活里都不会有难处。但如果我们不在神的审判之下，无论我们在那里，我们在教会生活里总有难处。无论我们到那里去，总会给教会惹麻烦。如果我们很健谈，会造成难处；如果我们很安静，也会造成难处。照样，我们快也罢、慢也罢、骄傲也罢、谦卑也罢，都会造成难处。因此，我们要有白色细麻，就必须在神的审判之下。麻只能挂在神的审判之上。
31If we try to justify ourselves, we shall have difficulties. Those who cause trouble in the church life are those who justify themselves. Instead of justifying ourselves, we need to place ourselves under God’s judgment. If we do this, we shall not have problems with others. If we are under the judgment of God, we shall not have problems with our parents, with our wife or husband, with our children, or with the saints in the church. Then wherever we may be, we shall not have problems in the church life. But if we are not under God’s judgment, then wherever we may be in the church life, we shall have difficulties. Wherever we go, we shall trouble the church. If we are talkative, we shall cause trouble, and if we are quiet, we shall cause trouble. Likewise, we shall cause trouble whether we are a quick person or a slow one, proud or humble. Thus, we must be under God’s judgment in order to have the white linen. The linen hangs only on the judgment of God.
32今天的基督徒如果不经历神的审判，如何能有白色细麻呢？这是不可能的。那么教会如何呢？教会，包括我们众人在内，都必须受审判。我们不该审判别人，必须受审判的乃是我们自己。我再说，白色细麻的存在是在于神的审判。麻必须挂在铜柱上，而铜柱必须安在带卯的铜座上。
32How can today’s Christians have white linen if they do not experience God’s judgment? This is impossible. What, then, about the church? The church, including all of us, must be judged. We should not judge anyone else; it is we ourselves who need to be judged. Once again I say that the existence of the white linen depends on God’s judgment. The linen must hang on bronze pillars set in bronze sockets.
33我能彀作见证，在我和圣徒的谈话中，我经历过神的审判。有时候，我和圣徒说话说得很天然，说得不彀纯净以后，便受到神的审判。然后我就定意要安静，不说甚么。可是，我想要安静的时候，却因着安静而受了审判，因为我的安静是天然的。在某一点上，我应当说些话，而我没有说话，就受了审判。因此，我在天然的生命里说话也罢、安静也罢，都经历到神的审判。我题起这件事好指出神的审判不光是一种教导，而是相当在经历方面的事。
33I can testify that I have experienced God’s judgment upon my talking to the saints. Sometimes, after speaking with others, I was judged by God for speaking in a natural way, or with an attitude that was not altogether pure. Then I decided to be quiet and not say anything. However, when I tried to be quiet, I was judged for my quietness, for my silence was natural. At a certain point I should have said something, and I was judged for not doing so. Therefore, whether I spoke or was quiet in the natural life, I experienced God’s judgment. I mention this to point out that God’s judgment is not a mere teaching; it is very experiential.
34成为义的不是一件简单的事。成为义的在于神的审判。你再想想白色细麻在外院子里挂在铜柱上的图画。没有铜，麻就无处可挂，它简直无法存在。这件事的意义是说，没有神的审判，我们就无法有义。如果我们不受神的审判，我们和任何人都无法是正确的。我们只能是错的，因为我们是堕落的六这个数字。
34It is not a simple matter to be righteous. Being righteous depends on God’s judgment. Consider again the picture of the white linen hanging on the bronze in the outer court. Without the bronze, there would be no place for the linen. It simply could not exist. The significance of this is that without God’s judgment, we cannot have righteousness. If we are not judged by God, we cannot be right with anyone. We can only be wrong, for we are the fallen number six.
35神的居所必须是在义的领域里，而且有义为其界限。然而，惟有我们在神公义的审判之下时，这义才能彀存在。神的审判产生了义，义就是神的彰显，成为神居所的界限和领域。
35God’s dwelling place must be in a sphere of righteousness and have righteousness as its boundary. This righteousness, however, can exist only when we are under God’s righteous judgment. It is God’s judgment that produces the righteousness which is the expression of God as the boundary and sphere of His dwelling place.