Books
出埃及记生命读经 · 第111篇

帐幕的外院子（二）

The Court of the Tabernacle (2)
1读经： 出埃及记二十七章九至十九节；三十八章九至二十节；四十章三十三节。
1Scripture Reading: Exo. 27:9-19; 38:9-20; 40:33
八 表征神建造的领域和界限
I. SIGNIFYING THE SPHERE AND BOUNDARY OF GOD’S BUILDING
2外院子表征神建造的领域和界限。帐幕不但豫表基督自已，也豫表神在地上的居所。神的居所分四个阶段：基督、以色列人、教会、新耶路撒冷。基督就是神的居所、神的建造。在旧约里，以色列人也是神的居所。如今在新约里，教会就是神的建造、神的居所。到了千年国度，新耶路撒冷就是神的居所，直到永远。
2The outer court signifies the sphere and boundary of God’s building. The tabernacle not only typifies Christ Himself, but also typifies God’s dwelling place on earth. God’s dwelling place is in four stages: Christ, the children of Israel, the church, and the New Jerusalem. Christ is God’s dwelling place, God’s building. In the Old Testament Israel also was God’s dwelling place. Now in the New Testament the church is the building of God, His dwelling place. In the millennium the New Jerusalem will be God’s dwelling place for eternity.
3“神建造的异象”这本书表明全本圣经乃是一本建造的书。圣经的头两章─创世记一章、二章，有建造的材料。创世记二章题到金子、宝石（一种珍珠）和红玛瑙。圣经的末了两章─启示录二十一章、二十二章，有这三种材料所构成的建造。在圣经这两端之间，有神建造的过程。
3The book entitled The Vision of God’s Building shows that the entire Bible is a book of building. In the first two chapters of the Bible, Genesis 1 and 2, we have the materials for the building. Genesis 2 mentions gold, bdellium (a kind of pearl), and onyx stones. In the last two chapters of the Bible, Revelation 21 and 22, we have a building made of these three categories of material. Between these two ends of the Bible there is the process of God’s building.
4神为了完成祂要得着一个永远建造的计画，首先创造了万物。创造是豫备的工作，神主要的工作乃是建造。我们读圣经的时候，也许会注意到神的创造，却没有注意到神建造的工作。神的拣选、豫定、呼召、救赎和拯救全数是为着建造。甚至连重生也是为着神的建造。今天神无论作甚么─传福音、造就圣徒，或建造教会─都是祂建造工作的一部分。换句话说，这些行动乃是神主要工作─建造工作─的一部分。神有一个目标，这个目标就是要为祂自己建造一个宇宙的居所。在出埃及记的帐幕里，便有这个建造的一个豫表、一个模型。
4For the fulfillment of His plan to have an eternal building, God first created all things. Creation was a work of preparation. God’s main work is the work of building. When we read the Bible, we may pay attention to God’s creation, but not to God’s work for His building. God’s selection, predestination, calling, redemption, and salvation are all for the building. Even regeneration is for God’s building. Whatever God is doing today—in preaching the gospel, edifying the saints, or establishing churches—is part of His building work. In other words, these activities are part of God’s main work, the work of building. God has a goal, and this goal is to build a universal dwelling place for Himself. In the tabernacle in Exodus we have a type, a model, of this building.
5帐幕虽然相当小，宽十肘，长三十肘，但帐幕在每一方面都是独特的，凡与它有关的事都很难变更。没有人作得出这样的设计来。我们已经指出，帐幕是照着在山上所指示摩西的样式。因此，帐幕的样式乃是属天的。
5Although the tabernacle was rather small, ten cubits wide and thirty cubits long, it is unique in every aspect. It would be difficult to change anything related to it. No human being would make such a design. As we have pointed out, the tabernacle was according to the pattern shown to Moses on the mountain. Thus, the pattern of the tabernacle was a heavenly pattern.
6作为神建造的帐幕有一个领域和界限，这个领域和界限就是外院子。我喜欢房子有围墙来标明土地的界限。这样的居所有一个界限和确定的领域。我们由启示录晓得， 新耶路撒冷城墙高一百四十四肘。这指明神的建造有一个界限，神喜欢有一道墙来标明祂居所的界限。
6The tabernacle as God’s building had a sphere and a boundary. This sphere and boundary were the outer court. I prefer a house with a wall to mark the boundary of the property. Such a dwelling has a boundary with a definite sphere. We know from the book of Revelation that the New Jerusalem will have a wall one hundred forty-four cubits high. This indicates that God’s building has a boundary. God likes to have a wall to mark the boundary of His dwelling place.
九 尺寸
II. ITS SIZE
7帐幕的外院子长一百肘。一百这个数字是由十乘十组成的。这表征完全的完全。这个词就好比万王之王、歌中之歌，表明是完全中的上好、至高。
7The length of the court of the tabernacle was one hundred cubits. The number one hundred is composed of ten times ten. This signifies completion of completion. This expression can be compared to the expressions King of kings or song of songs, indicating that it is the best, the highest, of completion.
8外院子宽五十肘。五十是由十乘五组成的，表征完全的负责任。十是完全的数字，而五是负责任的数字。我们的手没有五根指头，就很难担负责任。每只手有四根指头 加上一个姆指。四这个数字表征人是神的造物，而一是表征神。人加上神就给我们能力来担负责任。身为信徒，我们是有神加到我们里面的人。现今我们的数字乃是五。
8The width of the court was fifty cubits. Fifty is composed of ten times five and signifies complete responsibility. Ten is the number of completion, and five is the number of responsibility. Without the five fingers on our hand, it would be difficult to bear responsibility. On each hand we have four fingers plus one thumb. The number four signifies human beings as God’s creatures, and one signifies God. Man plus God gives us the ability to bear responsibility. As believers, we are human beings with God added to us. Our number is now the number five.
9外院子的面积形成一个长方形，长一百肘，宽五十肘。这个长方形是一百肘平方的一半。正方形的一半表征一个完整单位的一半，也指明需要另一半。因此，它暗指一个见证。
9The area of the outer court formed a rectangle one hundred cubits in length and fifty cubits in width. This rectangle was half of a square with sides of a hundred cubits. This half of a square signifies one half of a whole unit. It also indicates that another half is necessary. Thus, it implies a testimony.
10外院子是一个见证。有了一半，另一半还没有来到。新耶路撤冷是一个完全的整体，是正方形，而不是长方形。当然，我们还没有在完全的时代里。我们仍在见证的时代，等候另一半来到。我们就像一对结了婚的夫妇，一半需要另一半好得着完全。
10The outer court was a testimony. One half was present and the other half was yet to come. The New Jerusalem will be a complete whole, a square and not a rectangle. We, of course, are not yet in that age of fullness. We are still in the age of testimony, waiting for the coming of the other half. We are like one half of a married couple that needs the other half for completion.
十 帷子
III. THE HANGINGS
11外院子的帷子表征基督是神的义，成了神建造的彰显，作为它的界限。（二七9，11～12，14～15。）基督在神建造的彰显和界限上，都是神的义。这里我们有三个重要的词：义、彰显、界限。基督是神的义，基督是神的彰显，基督也是神建造的界限。
11The hangings of the court signify Christ as God’s righteousness to be the expression of God’s building as its boundary (27:9, 11-12, 14-15). Christ as God’s righteousness is both the expression and the boundary of God’s building. Here we have three important words: righteousness, expression, and boundary. Christ is God’s righteousness, Christ is God’s expression, and Christ is the boundary of God’s building.
12细麻表征神的义，而神的义实际上就是基督自己。基督是神的义，成了给我们的义。基督是我们的义，这义乃是神的义。这位基督是神的，也是我们的，祂是神建造的彰显。
12The fine linen signifies God’s righteousness, and this righteousness of God is actually Christ Himself. Christ is God’s righteousness becoming righteousness to us. Christ is our righteousness, and this righteousness is the righteousness of God. This Christ, who is both God’s and ours, is the expression of God’s building.
13每当帐幕和外院子在旷野立起来的时候，百姓就能看见白色的细麻乃是神建造的领域。这个彰显是白色的、明亮的、洁净的、有秩序的，没有搀杂，也没有污秽的东西。帐幕同外院子描绘出一个领域，那里每样东西都是义的，神的义藉着基督活出来，如今也藉着祂的教会活出来。今天教会必须有一个正当的彰显，就是基督作为我们的义。神建造的界限便是这种义的彰显。教会的界限乃是基督之教会的彰显成了神建造的彰显。然而，今天在基督徒中间常常缺少这样的界限或彰显，因为他们缺少基督，他们缺少把基督活出来，在义上彰显神。
13Whenever the tabernacle with the outer court was erected in the wilderness, the people could see white linen as the sphere of God’s building. This expression was white, bright, clean, and in order. There was no mixture, and there was nothing dirty. The tabernacle with the outer court portrayed a sphere where everything was righteousness, the righteousness of God lived out through Christ and now also lived out through His church. The church today must have a proper expression, the expression which is Christ Himself as our righteousness. The boundary of God’s building is such a righteous expression. The boundary of the church is the church’s expression of Christ to be the expression of God’s building. However, often there is a shortage of such a boundary or expression among Christians today because they are short of Christ. They are lacking in the living out of Christ to express God in righteousness.
14以弗所书四章二十四节保罗说到新人。这新人实际上就是神的建造。我们把以弗所书四章二十四节和歌罗西书三章十节相比较，就看见新人要在真理的义和圣里面，照着神的形像而更新。神的形像有双重的彰显─义和圣。新人乃是照着神的形像而更新，带着义和圣的彰显。
14In Ephesians 4:24 Paul speaks of the new man. This new man is actually the building of God. When we compare Ephesians 4:24 with Colossians 3:10, we see that the new man will be renewed in the image of God in righteousness and holiness of the truth. The image of God has a twofold expression—righteousness and holiness. The new man is renewed in the image of God, which bears the expression of righteousness and holiness.
15在帐幕里，神建造的彰显外面是义，里面是圣。在外院子里，有细麻作的帷子，表 征神的义。帐幕里面有金子，竖板和器具都包上金子；金子表征神的性情，就是圣。圣是神的性情，而义是指神的作为。神无论说甚么、作甚么都是义的。神所有的行动都是义的。因此，义是神在作为上的彰显，而圣是神在性情上的彰显。
15In the tabernacle the expression of God’s building was righteousness outwardly and holiness inwardly. In the outer court there were the hangings of linen signifying God’s righteousness. Inside the tabernacle there was gold. The boards and the furniture were overlaid with gold. The gold signifies God’s nature, which is holiness. Holiness is God’s nature, and righteousness refers to God’s deeds. Whatever God says and does is righteous. All God’s acts are righteous. Hence, righteousness is the expression of God in His doings, whereas holiness is the expression of God in His nature.
16今天教会是神的建造，该有神双重的彰显。教会外面的彰显该是义，里面的彰显该是圣。在教会外面，别人应当能彀看见神在义上的彰显。但由教会里面来看，每样东西都该是金的；也就是说，该有神在祂神圣性情上的彰显。
16The church today as God’s building should have this twofold expression of God. The outward expression of the church should be righteousness, and the inward expression should be holiness. On the outside of the church, others should be able to see an expression of God in righteousness. But from inside the church everything should be golden; that is, there should be the expression of God in His holy nature.
17旧约里的豫表给人属灵事物的细节，是言语形容不来的。一幅图画常常胜过千言万语。例如，你也许用千言万语来描述一个人的面貌，但仍然无法描述得恰当。有一张照片就好多了。同样的原则，新约各卷书也许没有详细描述某些属灵的事物，看豫表便有助于了解细节。在豫表里，我们能彀看见许多在新约里无法找着的点。尤其是帐幕同外院子使我们看见，神的彰显在外面是义，在里面是圣。
17The types in the Old Testament give details concerning spiritual things that cannot be described in words. A picture is often better than words. For example, you may use thousands of words to describe a person’s face and yet still not be able to describe it adequately. It would be much better to have a picture of the face. In the same principle, the books of the New Testament may not describe in detail certain spiritual things. For the details it is helpful to consider the types. In the types we can see many points that we cannot find in the New Testament. In particular, with the tabernacle and its court, we see the expression of God in righteousness outwardly and holiness inwardly.
（一）细麻作的
A. Of Linen
18细麻表征基督的为人生活。我们义的彰显该是基督为人生活的彰显。
18The fine linen signifies the human living of Christ. Our expression of righteousness should be the expression of Christ’s human living.
19帷子所用的麻是细的。它很均匀，不粗糙、不鄙俗。如果我们读四福音，我们就会看见基督的为人生活实在柔细、均匀。
19The linen used for the hangings was fine. It was even, not coarse or rough. If we read the four Gospels, we shall see that Christ’s human living truly was fine, even.
20麻也是捻的。这表征因着苦难受了对付，结果就不是松散的。基督在地上生活的时 候，因着苦难受了对付。
20The linen was also twined. This signifies dealt with through sufferings. As a result, it was not loose. While Christ was living on earth, He was dealt with through sufferings.
（二）尺寸
B. The Size
21现在我们来到帷子的尺寸。两边的幔子各长一百肘，背面宽五十肘，前门两旁的帷子各长十五肘。共有二百八十肘，与帐幕十幅幔子的总长度相等。（二六1～2。）帷子的长度与帐幕上面十幅幔子的总长度相等，这件事实指明，构成帐幕外院子界限的，与帐幕的盖相等。照样，今天教会外面的彰显也该是教会的遮盖。这个彰显和遮盖都是基督。不但如此，帐幕上面的幔子和外院子四周的帷子都是用麻作的。惟一的不同乃是外院子四周的帷子没有颜色，也不是绣的，而帐幕上面的幔子是绣的，并有不同的颜色。
21Now we come to the size of the hangings. The length of the curtains on each side was one hundred cubits, the width of the back side was fifty cubits, and the length of the hangings on each side of the gate at the front was fifteen cubits. This made a total of two hundred eighty cubits. This was equal to the total length of the ten curtains of the tabernacle (26:1-2). The fact that the length of the hangings and the total length of the ten curtains above the tabernacle were the same indicates that what made the boundary of the outer court of the tabernacle equaled the covering of the tabernacle. Likewise, today the expression of the church outwardly should also be the covering of the church. Both this expression and this covering are Christ. Furthermore, both the curtains over the tabernacle and the hangings around the outer court were made of linen. The only difference was that the hangings around the outer court were without color or embroidery, whereas the curtains over the tabernacle were embroidered and had different colors.
22二百八十这个数字是由四十乘七组成的。在圣经里，四十是试炼和试验的数字，而七是在这个时代里完全的数字。主耶稣在地上的时候，经历了严厉的试炼和试验，祂处处受到试炼，每一个人都试验祂。祂的试验和试炼确实是七倍─彻底的完全，就是四十乘七。
22The number two hundred eighty is composed of forty times seven. In the Bible forty is the number of trial and testing, and seven is the number of completion in this age. When the Lord Jesus was on earth, He experienced intense trials and tests. He was tried everywhere, and He was tested by everyone. His tests and trials surely were sevenfold, fully complete; they were forty times seven.
23根据二十七章十八节，帷子高五肘。我们已经指出，五表征负责任。我们由帷子看 见两件主要的事：白色的麻所表征的义，以及五这个数字所表征的负责任。
23According to 27:18, the height of the hangings was five cubits. We have pointed out that five signifies responsibility. With the hangings we see two main things: righteousness signified by the white linen, and responsibility signified by the number five.
24义和负责任是绝对不能分开的。如果你不负责任，你就无法是义的。你惟有尽了责任，才是义的。我们都有一些责任。我们身为丈夫或妻子、父母或子女、雇主或雇员，甚至身为一个邻居，都必须尽到我们的责任。不然，我们就无法是义的。如果我们要对别人是义的，就必须担负我们的责任，并且尽到我们的责任。
24Righteousness can never be separated from responsibility. If you do not bear responsibility, you cannot be righteous. You are righteous only when you fulfill your responsibility. We all have certain responsibilities. As a husband or wife, as a parent or child, as an employer or employee, and even as a neighbor, we must fulfill our responsibilities. Otherwise, we cannot be righteous. If we would be right with others, we need to bear our responsibilities and fulfill them.
25我们在主的恢复里，都必须在作为义的基督里面来彰显神。惟有在各方面担负起我们的责任，我们才能彀彰显神。无论我们在学校、在家里、在工作中、在邻舍中，或对待我们的亲戚，都必须担负起我们的责任。如果我们随便、忽略了我们的责任，我们就是不义。如果我们没有义，那么我们就不彀在作为我们义的基督里面来彰显神。所以，我们必须尽到我们的责任来显明义。
25We in the Lord’s recovery all must express God in Christ as righteousness. We can do this only by bearing our responsibility in every way. Wherever we are, at school, at home, at work, in our neighborhood, or with our relatives, we must bear our responsibility. If we are careless and neglect our responsibility, we are not righteous. If we do not have righteousness, then we shall be short of the expression of God in Christ as our righteousness. Therefore, we must express righteousness by fulfilling our responsibility.
十一 柱子和带卯的座
IV. THE PILLARS AND THEIR SOCKETS
（一）带卯的铜座
A. The Sockets of Bronze
26带卯的铜座（三八29～31）表征受神审判的基督成为神建造的分别根基。这实在不容易了解。我们已经看见，神的建造有一个界限，这个界限就是一种分别。不但如此，这个分别、这个界限，也有一个根基─带卯的铜座。受神审判的基督如今乃是这个分别的根基。
26The sockets of bronze (38:29-31) signify Christ judged by God being the base of the separation of God’s building. This is not easy to understand. We have seen that God’s building has a boundary, and this boundary is a separation. Furthermore, this separation, this boundary, has a base—the sockets of bronze. The Christ who has been judged by God is now the base of this separation.
27细麻帷子挂在铜柱上，而柱子立在带卯的铜座上。因此，由外院子我们能彀看见铜和麻，铜表征神的审判，麻表征神的义。这指明麻是铜的结果。这意思是说，神的义出自神的审判。
27The fine linen hangings were on pillars of bronze, and the pillars stood in sockets of bronze. Therefore, with the outer court we can see bronze and linen, bronze signifying God’s judgment and linen signifying God’s righteousness. This indicates that the linen is the issue of the bronze. This means that the righteousness of God comes out of God’s judgment.
28我们已经强调教会的彰显应当是义这个事实。但这个义是从那里来的呢？它来自神的审判。我们生活的每一方面都必须受神的审判。我们所行的不经过神的审判就无法 是义的。
28We have emphasized the fact that the expression of the church should be righteousness. But where does this righteousness come from? It comes from God’s judgment. Every aspect of our living needs to be judged by God. Anything we do that has not been judged by God cannot be righteous.
29住在我们里面的基督乃是受神审判的一位。带卯的铜座豫表这位基督。这位受神审判的基督如今是我们里面的生命。我们凭祂而活，日常生活中所行的一切、所有的一切，都会受到审判。我们的说话会受到审判，我们的态度也会受到审判。我们的记忆、存心、思想、倾向，这一切都必须受神审判。活在我们里面的基督，乃是受神审判的基督。
29The Christ who lives in us is the One who has been judged by God. The bronze sockets typify this Christ. The Christ who has been judged by God is now our life within. When we live by Him, everything we do and everything we have in our daily life will be judged. Our speaking will be judged, and our attitudes will be judged. Our memory, intention, thoughts, inclination—all these must be judged by God. The Christ living in us is the judged Christ.
30这一位基督乃是义的分别界限的根基。我们日常生活中的每一件事都受到神的审判，结果就是义。然而，许多在主里的弟兄姊妹，没有活出受审判的生活。他们没有活出一种始终在神审判之下的生活。
30Such a Christ is the base for the separating boundary of righteousness. When everything in our daily life is judged by God, the result will be righteousness. Many brothers and sisters in the Lord, however, do not live a judged life. They do not live a life always under the judgment of God.
31我们必须在我们的谈话中经历神的审判。每当我开口说话的时候，我的说话必须在神的审判之下。因着神的审判，有些话就不会说出来。最终，我会说出一些事来，但这些话因着经过了神的审判，就是义的。
31We need to experience God’s judgment upon our talking. Whenever I open my mouth to speak, my speaking must be under the judgment of God. Because of God’s judgment, certain words will not be uttered. Eventually, I shall say certain things, but these words, having passed through God’s judgment, will be righteous.
32你晓得闲谈的根源是甚么？闲谈是从没有受到神审判的谈话来的。假设我受到试探要谈论一位弟兄，如果我在神的审判之下，我就无法闲谈。不但如此，喜欢听闲话的人也必须经历神的审判。这种审判是由带卯的铜座支持着铜柱所暗示的。
32Do you know what the source of gossip is? Gossip comes from talk that has not been judged by God. Suppose I am tempted to gossip about a brother. If I am under God’s judgment, I shall not be able to gossip. Furthermore, the person who may enjoy hearing that gossip also needs to experience God’s judgment. This judgment is implied by the bronze sockets upholding the bronze pillars.
33结了婚的弟兄在和妻子谈话时需要神的审判，有时候他们的谈话过于随便，把不该说的事情也说出来了。如果我们活基督，我们就会在祂的生命里经历到一种审判的素质，把我们摆在神的审判之下。我们凭基督而活，祂乃是受神审判的基督，祂的生命乃是受神审判的生命。
33Married brothers need God’s judgment on the way they talk with their wives. Sometimes their talk is too free, and things are spoken which should not be uttered. If we are living Christ, we shall experience in His life a judging element, an element that puts us under the judgment of God. The Christ by whom we live is a God-judged Christ, and His life is a God-judged life.
34有些人也许以为，神的审判与得救的人里面感觉禁止他作某些事相同。事实上，这种感觉是一种禁止，不是神的审判。我们在主里长大的时候，就会从禁止的阶段达到审判的阶段，然后我们便晓得禁止与审判之间的不同。
34Some may think that God’s judgment is the same as the inner sense which keeps a saved person from doing certain things. Actually, this sense is a prohibition; it is not the judgment of God. As we grow in the Lord, we shall go from the stage of prohibition to the stage of judgment. Then we shall realize the difference between prohibition and judgment.
35我们必须经历基督是义，也是受了神审判的生命。阿利路亚，我们有义的生命，也有受审判的生命！由于这种受审判的生命，就产生了义的生活。这就是经历带卯的铜座作为神建造的界限和分别的根基。
35We need to experience Christ as righteousness and also as the life which has been judged by God. Hallelujah, we have a righteous life and also a judged life! It is out of this judged life that the righteous life issues forth. This is the experience of the bronze sockets as the base for the boundary and separation of God’s building.
（二）柱子
B. The Pillars
36十一节说：“北面也当有帷子，长一百肘，帷子的柱子二十根，带卯的铜座二十个；柱子上的钩子，和杆子，都要用银子作。”“铜的”这个片语支配带卯的座和柱子，就如“用银子作”是指钩子和杆子一样。因此，带卯的座和柱子都是铜的。因为它们随着相当含糊的译文，有些圣经教师就以为柱子是用其它的材料作的，也许是银子或皂荚木。然而，银子或皂荚木与这幅图画既不相称，也不符合这里属灵的意义。
36Verse 11 says, “And likewise for the north side in length there shall be hangings a hundred cubits long, and its twenty pillars and their twenty sockets of bronze; the hooks of the pillars and their connecting rods shall be of silver.” The phrase “of bronze” governs both the sockets and the pillars, just as the phrase “of silver” refers both to the hooks and the connecting rods. Therefore, both the sockets and the pillars were of bronze. Because they have followed a rather ambiguous translation, some Bible teachers may think that the pillars were made out of another material, perhaps silver or acacia wood. However, neither silver nor acacia wood fits the picture, and neither of these matches the spiritual significance here.
37铜柱表征基督受了神的审判，成为神建造之分别的立场和支持的力量。基督不但是这个分别的根基，也是这个分别的立场和支持的力量。因此，带卯的座和柱子都是基督。但这位基督不是得荣的基督，而是受审判的基督。今天我们必须活这位受审判的基督。为了把祂显明给别人，尤其是显明给世上的外人，我们就必须在日常生活中受审判。倘若我们天天在凡事上受审判，我们就会彰显基督是神的义。
37The bronze pillars signify Christ judged by God being the standing and supporting strength of the separation of God’s building. Christ is not only the base of the separation; He is also the standing and supporting strength of the separation. Thus, both the sockets and the pillars are Christ. But this Christ is not a glorified Christ—He is a judged Christ. Today we need to live this judged Christ. In order to express Him to others, especially to outsiders in the world, we need to be judged in our daily living. If we are judged in everything day by day, we shall express Christ as the righteousness of God.
38我在这里的心意不是仅仅要由这些豫表给人教训，来警戒人、劝勉人要有好行为。不，我们在这里有更基本、更要紧的事。如果我们活基督，我们就会发现祂的生命乃是受审判的生命。在祂里头有一种审判的素质。因此，我们愈活祂，我们的日常生活就愈受到审判。这种审判会给我们根基和持定的力量来背负神的义，作为祂的彰显。
38My intention here is not simply to give teachings from the types as admonitions or exhortations to good behavior. No, here we have something more basic, more crucial. If we live Christ, we shall find that His life is a judged life. In Him there is an element of judgment. Therefore, the more we live Him, the more our daily life will be judged. This judgment will give us the base and the supporting strength to bear the righteousness of God as His expression.
（三）六十─柱子和带卯的座的数字
C. Sixty, the Number of Both the Pillars and the Sockets
39帐幕的外院子总共有六十个带卯的座和六十根柱子；两边各有二十根，背面十根，前面十根（前面的柱子排列成三根的两组以及四根的一组）。六十这个数字表征基督在肉体之人的形状里，（罗八3，约三14，）照着神的义受了审判。这里隐含着六这个数字。基督在肉体之人的形状里，或在人之肉体的形状里，受了神的审判。换句话说，基督在人的肉体里，彻底受了神的审判。这不是说，基督有堕落的肉体。不，祂有堕落肉体的形状，并且在这个形状里受了审判。这也是基督受审判之生命的一种素质。在这受审判的生命里有一种素质，就是人的肉体受了神的审判。我们都是肉体的人，我们的肉体必须受审判；在基督里，肉体已经受了审判。我们活基督的时候，就经历到神对肉体的审判。
39With the court of the tabernacle there was a total of sixty sockets and sixty pillars: twenty on each side, ten at the rear, and ten at the front. (The front ones were arranged in two groups of three and one group of four.) The number sixty here signifies Christ in the likeness of the man of flesh (Rom. 8:3; John 3:14) being judged by God according to His righteousness. The number six is implied here. Christ was judged by God in the likeness of the man of flesh, or in the likeness of the flesh of man. In other words, Christ was fully judged by God in the flesh of man. This does not mean that Christ had fallen flesh. No, He had the likeness of fallen flesh and He was judged in this flesh. This also is an element of the judged life of Christ. In this judged life there is an element of the flesh of man being judged by God. We all are men of flesh. Our flesh must be judged, and in Christ it has been judged already. When we live Christ, we experience God’s judgment on the flesh.
40六十这个数字隐含着六这个数字。但如果我们把六十根柱子和六十个带卯的座加起来，就有一百二十这个数字。这意思是说，最终六十被一百二十吞没了。一百二十这个数字里面没有六这个数字。六这个数字怎么会被吞没呢？这件事发生是因着柱子立在带卯的座上。这里的点是说，如果我们活基督，基督受审判的生命就会使我们成为带卯的座，以及站立并支持的柱子。如果我们是带卯的座而没有成为柱子，我们就仍在六这个数字里。照样，如果我们是柱子而没有成为带卯的座，我们也仍在六这个数字里。但如果我们是柱子，也是带卯的座，就不再有六这个数字了。反之，六十这个数字就被一百二十吞没了。
40The number sixty implies the number six. But if we add sixty pillars and sixty sockets, we have the number one hundred twenty. This means that eventually sixty is swallowed up by one hundred twenty. In the number one hundred and twenty we do not have the number six. How can the number six be swallowed up? This happens by having the pillars standing in the sockets. The point here is that if we live Christ, the judged life of Christ will make us sockets and also standing and supporting pillars. If we are sockets without being pillars, we are still in the number six. Likewise, if we are pillars without being sockets, we also remain in the number six. But if we are both pillars and sockets, we no longer have the number six. Instead, the number sixty is swallowed up by the number one hundred twenty.
41我们活基督，祂受审判的生命就会把我们的日常生活带到神的审判之下。我们天天都会在各方面受审判。然后我们就会有带卯的座，也有柱子，来背负神的义，作为祂的彰显。这不是一种教导，目的在劝勉人。反之，这是圣经里的启示，给我们看见我们的救恩在那里。我们的救恩乃是在受审判的基督里。
41When we live Christ, His judged life will bring our daily life under the judgment of God. Daily we shall be judged in every way. Then we shall have the sockets and also the pillars to bear the righteousness of God as His expression. This is not a teaching for the purpose of exhortation. On the contrary, this is a revelation in the Bible to show us where our salvation is. Our salvation is in the judged Christ.
（四）两根柱子之间的面积与祭坛顶端的面积相等
D. The Area between Two Pillars Equaling That of the Top of the Altar
42两根柱子之间的面积长五肘，宽五肘，与祭坛顶端的面积（二七１）相等。祭坛顶端的面积是一个长五肘，宽五肘的正方形。照样，任何两根柱子之间的面积也是宽五肘，高五肘。这意思是说，柱子之间的面积与祭坛顶端的面积相称。这表征基督赐给我们的救赎符合神公义的要求。因着基督“四方的”救赎，我们就能有神“四方的”义。基督的救赎符合神公义的要求。
42The area between two pillars was five cubits by five cubits. This equaled that of the top of the altar (27:1). The area of the top of the altar was a square five cubits long and five cubits wide. Likewise, the area between any two of the pillars was five cubits wide and five cubits high. This means that the area between the pillars matched the area of the top of the altar. This signifies that Christ’s redemption for us matches the requirements of God’s righteousness. We can have the “square” righteousness of God because of Christ’s “square” redemption. Christ’s redemption matches the righteous requirements of God.
（五）柱子的柱顶、钩子和杆子
E. The Capitals, the Hooks, and the Connecting Rods of the Pillars
43柱子的柱顶、钩子和杆子都是银子作的。这表征基督的救赎出自神公义的审判。带卯的座和柱子是铜的，但柱顶─柱头─用银子包裹，钩子和杆子也是用银子作的。这指明基督的救赎出自神公义的审判。这个救赎是我们的冠冕，也是我们保守的能力（钩子），联结的力量。我们这些柱子藉着基督救赎的力量联结在一起，基督的救赎乃 是出自神公义的审判。
43The capitals, the hooks, and the connecting rods of the pillars were all of silver. This signifies Christ’s redemption issuing out of God’s righteous judgment. The sockets and the pillars were of bronze, but the capitals, the crowns of the pillars, were overlaid with silver, and the hooks and the connecting rods were of silver. This indicates that Christ’s redemption comes out of the righteous judgment of God. This redemption is our crown and also our holding power (the hooks), our connecting strength. We, the pillars, are joined together by the strength of the redemption of Christ, which comes out of God’s righteous judgment.
44我们不该仅仅把这件事当作道理来了解。我们必须看见，惟有得着神的公义所审判过的生命，我们才能彀联结在一起。这生命也是救赎的生命。因此，我们有出自神公义审判的救赎。然后这个救赎便成了我们联结的能力，使我们彼此相联。它也成了我们的荣耀、我们的冠冕、我们的柱顶。因此，首先我们受审判，继而我们蒙救赎，最后我们被联结，并得着荣耀的冠冕。柱顶表征荣耀，而钩子表征保守的能力，杆子表征联结的力量。
44We should not know all this merely as a doctrine. We must see that we can be linked together only by having a life that has been judged righteously by God. This life is also a redeeming life. Hence, we have the redemption that comes out of God’s righteous judgment. This redemption then becomes our linking power and connects us with one another. It also becomes our glory, our crown, our capitals. Therefore, first we are judged, then we are redeemed, and then we are connected and have a glorious crown. The capitals signify glory, whereas the hooks signify holding power, and the rods, joining strength.
45在神的计画和经营里面的事并不简单。比方说，教会对世界的彰显就不是一件简单 的事。我们要了解这一点，就需要出埃及记二十七章里的豫表。
45The matters in God’s plan and economy are not simple. For instance, the expression of the church toward the world is not a simple matter. To understand this we need the type in Exodus 27.
46这里还有一件要紧的事。如果我们要享受帐幕内里的方面，就必须有外院子的各样 细节。除非我们进入外院子的领域，我们就无法进入至圣所。
46There is another important matter here. If we would enjoy the inner aspect of the tabernacle, we must have all the details of the outer court. Unless we have come into the sphere of the outer court, there is no way for us to enter into the Holy of Holies.
47此外，我们首先必须享受基督并经历祂作我们的义，然后才能享受并经历祂作我们的圣。哥林多前书一章三十节说，神首先使基督成为我们的公义，然后成为我们的成圣，就是我们在实际上和经历上的圣，原因就在这里。因此，义在先，然后是圣。如果我们要进入帐幕的最内层─至圣所，我们首先必须经过神的义这个段落。
47Moreover, first we must enjoy Christ and experience Him as our righteousness. Then we can enjoy Him and experience Him as our holiness. This is the reason 1 Corinthians 1:30 says that first God made Christ our righteousness and then our sanctification, that is, our practical and experiential holiness. Thus, righteousness comes first and then holiness. If we would enter the innermost section of the tabernacle, the Holy of Holies, we must first pass through the section of God’s righteousness.
48最终，我们在外院子里所背负的、所彰显的乃是麻。而我们作为帐幕的竖板所背负的、所彰显的乃是金子。我们都想要彰显金子，但我们要彰显金子，首先必须背负细麻。这意思是说，我们能有圣的内在彰显之前，必须有义的外在彰显。外面的彰显是为着别人，而里面的彰显乃是为着神。没有圣，就没有人能见神。这便是希伯来书十二章嘱咐我们要追求圣的原因；因为没有圣，我们就不能见神。圣是为着我们与神交通、接触神并享受神的。我们外面需要义，里面需要圣。我们向着全人类必须有义的外在彰显，而向着神必须有圣的内里彰显，使我们可以看见祂、享受祂、吸取祂，并与祂有交通。
48Finally, in the outer court what we bear, what we express, is linen. But as standing boards of the tabernacle, what we bear, express, is gold. We all want to express gold. But in order to express gold, we must first bear the linen. This means that we must have the outer expression of righteousness before we can have the inner expression of holiness. The outer expression is for others, but the inner expression is for God. Without holiness, no one can see God. This is the reason Hebrews 12 charges us to pursue holiness, for without it we cannot see God. Holiness is for us to fellowship with God, to contact God, and to enjoy God. We need righteousness outwardly and holiness inwardly. We need to have the outward expression of righteousness toward all human beings, and the inward expression of holiness toward God so that we may see Him, enjoy Him, absorb Him, and have fellowship with Him.