Books
出埃及记生命读经 · 第182篇

制作帐幕及其器具和祭司的衣服（一）

The making of the tabernacle with its furniture and the garments for the priests (1)
1读经： 出埃及记三十五章一至十节，二十至三十五节；三十六章一至七节；三十九章三十二节，四十二至四十三节。
1Scripture Reading: Exo. 35:1-10, 20-35; 36:1-7; 39:32, 42-43
2在本篇信息中，我们要来看三十五至三十九章这一段。制作帐幕及其器具和祭司的圣衣，就是记载在这五章圣经里面。与这些事情有关的细节，多半都在前面的信息里说过，我们不需要重复。反之，在本篇信息和下一篇信息中，我们要来看这几章圣经里面一些基本的事项。
2In this message we shall begin to consider a section containing five chapters, chapters thirty-five through thirty-nine. In these chapters we have a record of the making of the tabernacle with its furniture and the holy garments for the priests. Since we have covered most of the details related to these matters in previous messages, we do not need to consider all these details again. Rather, in this message and in the message following we shall consider certain basic matters found in these chapters.
论到安息日的话
A word concerning the Sabbath
3出埃及记三十五章一至三节说：“摩西招聚以色列全会众，对他们说，这是耶和华所吩咐的话，叫你们照着行。六日要作工，第七日乃为圣日，当向耶和华守为安息圣日，凡这日之内作工的，必把他治死。当安息日，不可在你们一切的住处生火。”这一段的开头，有论到安息日的话。似乎这与制作帐幕及其器具和祭司的衣服毫无关系。为甚么这一段的开始是这么严肃论到安息日的话？根据三十五章二节，在安息日作工的，是犯了当死的罪。安息日不与主一同安息，乃是极大的过犯。照第三节来看，当安息日连饭都不可作。
3Exodus 35: 1-3 says, “And Moses gathered all the congregation of the sons of Israel together and said to them, These are the words which Jehovah has commanded to do. Six days shall work be done, but on the seventh day there shall be to you a holy sabbath of rest to Jehovah; whoever does work on it shall be put to death. You shall not kindle a fire in all your dwellings on the sabbath day.” At the beginning of this section we have a word concerning the Sabbath. It seems that this has nothing to do with the making of the tabernacle with its furniture and the garments for the priests. Why does this section begin with a serious word about the Sabbath? According to 35:2, working on the Sabbath was a crime punishable by death. The failure to rest with the Lord on the Sabbath was a capital offense. According to verse 3, not even cooking was allowed on the Sabbath.
4表面看来，三十五章一至三节这些经文，与制作帐幕及其器具和祭司的衣服没有关系。事实上，其中有重要的关联，但我们要懂得主话里的这一点，需要充分的属灵经历。
4Apparently these three verses, 35:1-3, have nothing to do with the making of the tabernacle with its furniture and the priestly garments. Actually there is an important connection here, but we need adequate spiritual experience in order to understand this point in the Word.
三十四章的回顾
A review of chapter thirty-four
5为了帮助我们懂得为甚么三十五章开头题起守安息日的诫命，现在我们从论到三十四章的信息中回顾一些要点。我们曾经说到三件主要的事；与主一同守节、一同安息，享受主的五个条件，以及神将自己注入到摩西里面。
5As a help to understanding why a command about keeping the Sabbath is mentioned at the beginning of chapter thirty-five, let us review some points from the messages on chapter thirty-four. There we covered three main matters: the feasting and resting with the Lord, the five conditions for enjoying the Lord, and God’s infusion of Himself into Moses.
享受主的五个条件
Five conditions for enjoying the Lord
6我们已经看见，五个条件中的头一个条件是，驴要用羊羔代赎，末了一个条件是，不可用山羊羔母的奶煮山羊羔。当我是个青年的基督徒，读到这段话的时候，不懂为甚么这些事记在圣经里面。神呼召摩西上山的目的是要恢复被毁坏的约。如果神要和摩西重温律法的细节，为甚么祂不说到孝敬父母，或与杀人有关的诫命？反而说到驴要代赎，以及不可用山羊羔母的奶煮山羊羔？在我看来，这些事情并不要紧。
6We have seen that the first of the five conditions was the redeeming of a donkey with a lamb and that the last was the requirement not to boil a kid in its mother’s milk. When I read this portion as a young Christian, I was not able to understand why such matters were included in the Bible. God had called Moses to the mountain for the purpose of recovering the broken covenant. If God wanted to review with Moses the details of the law, why did He not speak about honoring parents or the commandment related to murder? Why did He instead speak about redeeming a donkey and about not boiling a kid in its mother’s milk? It seemed to me that such matters were not important.
7藉着人的推理，我们无法领会为甚么要题出这五个条件，以及这些条件的意义。但这些条件对于神的百姓享受节期乃是极其要紧的。如果以色列人不履行这些条件，他们就无法享受节期。按我们的经历来看，这些条件的属灵解释对我们今天来说也很有意义。
7By means of human reasoning we cannot understand why these five conditions were given or what they mean. But these conditions were very important requirements related to the enjoyment of the feasts by God’s people. If the children of Israel did not fulfill these conditions, they would lose the enjoyment of the feasts. These conditions are also meaningful for us today in their spiritual interpretation according to our experience.
8驴要用羊羔代赎，表明我们堕落的人是不洁净的，要被基督所救赎。你愿意和主一同享受节期、享受安息么？如果愿意，你就必须记得，照着你的旧人、天然的人、肉体，以及你是亚当的后裔来看，你乃是一只“驴”。无论你是谁，在神看来，你天然的人就是驴。倘若你要享受基督作节期和安息，你就必须了解这一点。我们已经看见，在约翰三章十四节，主耶稣向尼哥底母指明，他是一条蛇。在出埃及记三十四章我们看见，照着天然的生命来看，凡要享受基督的人都是需要蒙救赎的驴子。利未记十一章说，驴是不洁净的动物。不但如此，驴也是驮兽。在我们天然的人里，按着我们天然的生命，我们就好比重驮之下的兽。我们不洁净，并且身负重担。驴要免去重担最好的路就是死亡。照样，我们这些不洁净的驮兽，享受基督并与祂一同安息最好的路就是让基督来取代。
8To redeem a donkey with a lamb indicates that we as fallen ones who are unclean, are redeemed by Christ. Do you intend to enjoy feasting and resting with the Lord? If you do, you need to remember that according to your old man, your natural man, your flesh, and according to the fact that you are a descendant of Adam, you are a “donkey.” No matter who you may be, in the sight of God your natural man is a donkey. If you intend to enjoy Christ as your feast and your rest, you need to realize this. We have seen that in John 3:14 the Lord Jesus indicated to Nicodemus that he was a serpent. In Exodus 34 we see that, according to the natural life, all those who would enjoy Christ are donkeys needing to be redeemed. Leviticus 11 says that a donkey is an unclean animal. Furthermore, a donkey is a beast of burden. In our natural man and according to our natural life, we can be compared to beasts under a heavy burden. We are unclean, and we are heavily burdened. The best way for a donkey to be free from its burden is to die. In a similar manner the way for us, unclean beasts of burden, to enjoy Christ and rest with Him is for us to be replaced by Christ.
9出埃及记三十四章题起的第二个条件是，不可将酵和救赎的血搀杂在一起。二十五节说：“你不可将我祭物的血，和有酵的饼，一同献上。”我们天然的人以基督来取代以后，必须立刻将所有的酵除净。你要享受基督的血么？如果你的愿望是这样，你就不要将救赎的血和罪恶生活的酵搀杂在一起。
9The second condition mentioned in Exodus 34 is not to mix leaven with the redeeming blood. Verse 25 says, “You shall not offer the blood of My sacrifice with leavened bread.” Immediately after having our natural person replaced with Christ, we must clear away all leaven. Do you want to enjoy the blood of Christ? If this is your desire, do not mix the redeeming blood with the leaven of your sinful life.
10首先我们天然的人需要让基督来取代。保罗说：“我已经与基督同钉十字架；现在活着的，不再是我，乃是基督在我里面活着。”（加二20。）这意思是说，“驴”已经钉在十字架上，取代我们的基督现今活在我们里面。如今我们必须继续清除所有的酵。我们需要救赎的血，但我们不能将这血和罪恶的生活一同献上。这样的事是严严禁止的。
10First our natural man needs to be replaced by Christ. In Paul’s words, “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me”(Gal 2:20). This means that the “donkey” has been crucified and the Christ who replaces us now lives in us. Now we must go on to clear away all the leaven. We need the redeeming blood, but we cannot offer this blood along with our sinful life. Such a thing is strictly prohibited.
11出埃及记三十四章二十五节下半说：“逾越节的祭物，也不可留到早晨。”这里有享受基督的第三个条件。我们让基督取代，并将所有的酵清除以后，还需要尽享今天的一分基督。这意思是说，我们今天就必须尽享基督自己，今天的分不可留到将来。然而，许多基督徒今天没有胃口要把基督享受得完全。他们就像顽皮的孩子，吃饭时间不把食物吃完。这些信徒有一分基督，但他们不去享受。逾越节的祭物不可留到早晨，这个条件的意思是说，我们需要把今天的一分基督享受得尽。我们对基督的享受不该延到明天，或迟延到来世。反之，我们必须把今天所赐给我们的那一分基督享受得透。
11Exodus 34:25b says, “Neither shall the sacrifice of the feast of the passover remain until the morning.” Here we have the third condition for enjoying Christ. After we have been replaced by Christ and have cleared away all leaven, we need to exhaust today’s portion of Christ. This means that we must enjoy Christ to the uttermost today, not leaving anything of today’s portion for the future. However, many Christians do not have an appetite to enjoy Christ fully today. They can be compared to naughty children who do not eat all their food at dinnertime. These believers have a portion of Christ, but they do not enjoy it. The requirement that the sacrifice of the feast of the Passover not remain until the morning means that we need to exhaust the portion of Christ we have for our enjoyment today. We should not postpone the enjoyment of Christ until tomorrow or until the next age. Instead, we must fully enjoy the portion of Christ that has been given to us today.
12与基督一同守节并享受祂的第四个条件在三十四章二十六节上半：“地里首先初熟之物，要送到耶和华你神的殿。”我们享受今天的一分基督，需要将初熟之物、拔尖的分带到聚会中献给神，作祂的满足。对基督的拔尖经历，需要带到神的家，带到教会的聚会中，在那里将这一分献给神。
12The fourth requirement for feasting with Christ and enjoying Him is found in 34:26a: “You shall bring the first of the firstfruits of your ground to the house of Jehovah your God.” As we are enjoying today’s portion of Christ, we need to bring the firstfruit, the top portion, to the meeting to offer to God for His satisfaction. We need to bring the topmost experience of Christ to the house of God, to the church meetings, and there offer this portion to God.
13出埃及记三十四章二十六节下半告诉我们第五个条件：“不可用山羊羔母的奶，煮山羊羔。”母亲是为着产生生命，奶则是为着生命的滋养。我们不该产生年幼的人，然后转过来把他们杀死。我们产生他们以后，需要滋养他们。这意思是说，我们享受基督的时侯，不该让死亡的东西进入滋养生命的领域、范围。
13Exodus 34:26b gives us the fifth condition: “You shall not boil a kid in its mother’s milk.” A mother is for producing life, and milk is for the nourishment of life. We should not produce young ones and then turn around and kill them. After producing them, we need to nourish them. This means that when we are enjoying Christ, we should not cause anything of death to enter into the realm, the sphere, of the nourishing life.
14最近在一次聚会中，有些圣徒宣告说：“吃耶稣就是路！”他们这么宣告的时候，我对自己说：“你们说吃耶稣就是路，但你们有没有吃祂呢？”不错，吃耶稣就是路，但我们需要想想，我们自己吃主有多少。对有些人来说，吃耶稣就是路这个宣告不过是个口号。如果我们要享受基督，就必须履行五个条件。我们必须让基督取代，必须清除所有的酵，必须尽享现今的一分基督，必须将基督的拔尖经历带到教会的聚会中献给神，并且必须使死亡远离滋养生命的领域。
14Recently in a meeting some of the saints were declaring, “Eating Jesus is the way!” While they were declaring this, I was saying to myself, “You say that eating Jesus is the way. But have you eaten Him?” Yes, eating Jesus is the way. But we need to consider how much of the Lord we ourselves have eaten. For some of us, the proclamation that eating Jesus is the way may simply be a slogan. If we would enjoy Christ, we need to fulfill the five conditions. We need to be replaced by Christ, we need to clear away all leaven, we need to exhaust our present portion of Christ, we need to bring the topmost experience of Christ to the church meeting and offer it to God, and we need to keep death away from the sphere of nourishing life.
三个节期
Three feasts
15出埃及记三十四章题起三个节期：除酵节、七七节、收藏节。虽然照利未记二十三章来看，以色列人每年庆祝的节期有七个，但这里只题起三个。每年的节期，头一个是逾越节，第二个是除酵节。在论到恢复被毁之约的这一章里面，神没有题起所有的节期，并且首先题起的也不是逾越节。根据记载，每年的七个节期，最要紧的是逾越节，这是为着救恩的。但在恢复被毁之约的这段记载里面，没有题起逾越节。反之，头一个题起的节期是除酵节。我们晓得，除酵节实际上乃是逾越节的延续。逾越节持续一天，而除酵节持续六天。不过，这七天都称为除酵节。所以，除酵节包含了逾越节。
15In Exodus 34 three feasts are mentioned: the feast of unleavened bread, the feast of weeks, and the feast of ingathering. Although according to Leviticus 23 there were seven annual feasts celebrated by the children of Israel, only these three are mentioned here. The first of the yearly feasts was the feast of Passover, and the second was the feast of unleavened bread. In the chapter concerned with the recovery of the broken covenant, God does not mention all the feasts, and the first of the feasts mentioned is not the Passover. According to the record of the seven annual feasts, the most crucial feast was the Passover, which was for salvation. But in this record of the recovery of the broken covenant, there is no mention of the Passover. Rather, the first feast mentioned is the feast of unleavened bread. We know that the feast of unleavened bread was actually a continuation of the Passover. The Passover lasted one day, but the feast of unleavened bread continued for another six days. However, all seven days are called the feast of unleavened bread. Therefore, the feast of unleavened bread includes the Passover.
16为甚么出埃及记三十四章题起除酵节，而没有题起逾越节？原因乃是说，这里的记载与得救无关，而与得救以后的享受基督有关。这种享受开始于除酵节。你得救以后愿意享受基督么？倘若你的心意是这样，你就需要将所有的酵除净。你不能过着罪恶的生活，同时又享受基督。如果我们要享受基督，并要与祂、与神一同安息，头一件必须作的就是对以往有个清理。我们必须将所有的酵除去，我们必须过无酵的生活，使我们能彀享受基督。
16Why does Exodus 34 mention the feast of unleavened bread but not the feast of Passover? The reason is that the record here is not related to salvation, but is related to the enjoyment of Christ following salvation. This enjoyment begins with the feast of unleavened bread. Do you intend to enjoy Christ after your salvation? If this is your intention, you need to clear away all leaven. You cannot live a sinful life and at the same time enjoy Christ. If we want to enjoy Christ and rest with Him and with God, the first thing we must do is have a clearance of the past. We must eliminate all leaven. We need to have an unleavened life so that we may enjoy Christ.
17出埃及记三十四章二十二节说：“在收割初熟麦子的时候，要守七七节；又在年底，要守收藏节。”七七节就是五旬节，五旬就是五十天的意思。五旬节是收割初熟之物的丰富结果。就享受基督而论，我们首先需要清理罪恶的生活，将所有的酵除去。然后我们就会丰丰富富地享受基督作初熟之物。林前十五章启示基督是复活里初熟的果子。五旬节在基督复活五十天以后来临。基督复活以后，与门徒同在四十天之久。然后祂升到三层天上，而门徒祷告了十天。接着，五旬节到了，基督成为那灵的形状浇灌在门徒身上。这灵就是复活基督的丰富结果。
17Exodus 34:22 says, “And you shall observe the feast of weeks, the firstfruits of the wheat harvest, and the feast of the ingathering at the turn of the year.” The feast of weeks is the feast of Pentecost, which means fifty days. Pentecost is the rich issue of the harvest of the firstfruit. Concerning the enjoyment of Christ, we first need to eliminate all leaven by clearing up our sinful life. Then we shall enter into the rich enjoyment of Christ as the firstfruit. First Corinthians 15 reveals that Christ is the firstfruit in resurrection. Pentecost came fifty days after Christ’s resurrection. After Christ was resurrected, He stayed with His disciples for forty days. Then He ascended to the third heaven, and the disciples prayed for ten days. Following those ten days, Pentecost came, and Christ was poured down upon the disciples in the form of the Spirit. This Spirit is the rich issue of the resurrected Christ.
18当我想到旧约里的节期，以及它们怎样符合新约并我们的属灵经历时，我就再一次确信，圣经真是神所默示的。
18As I consider the feasts in the Old Testament and how they fit in with the New Testament and our spiritual experience, I am again convinced that the Bible is truly inspired by God.
19我们得救了，对以往有个清理，把酵除净以后，就在复活里享受基督的丰富，这就是我们的五旬节。我们的五旬节不是说方言；对我们来说，五旬节乃是进入复活基督的完满结果里。五旬节就是享受基督作初熟之物的结果。享受五旬节的，乃是那些已经得救、现今过着洁净生活、无酵生活的人。
19After we are saved and have a clearance of the past, purging the leaven away, we enter into the enjoyment of the riches of Christ in resurrection. This is our Pentecost. Our Pentecost is not a matter of speaking in tongues. For us, Pentecost is to enter into the full issue of the resurrected Christ. Pentecost is the result of enjoying Christ as the firstfruit. The feast of Pentecost is enjoyed by those who have been saved and who are now living a clean life, a life without leaven.
20出埃及记三十四章末了一个节期是收藏节，也就是住棚节。住棚节是在整个庄稼都收进来的时候。这个节期表征对基督所是丰富、充满、终极的享受。我们从除酵节开始享受基督，继而享受复活基督的丰富，最后来到对基督的终极享受，就是享受基督作住棚节。
20The last of the feasts in Exodus 34 is the feast of ingathering, which is also the feast of tabernacles. The feast of tabernacles was the time when the full harvest was brought in. This feast signifies the rich, full, and ultimate enjoyment of all that Christ is. We begin the enjoyment of Christ from the feast of unleavened bread, we continue by enjoying the riches of the resurrected Christ, and eventually we come to the ultimate enjoyment of Christ as the feast of tabernacles.
守节与安息
Feasting and resting
21三十四章十八节、二十二节题起节期，二十一节题起安息日：“你六日要作工，第七日要安息，虽在耕种收割的时候，也要安息。”论到安息日的话插在论到节期的话中间，这件事实指明我们享受基督的时候，自然而然就与他一同安息。我们守节，享受基督的时候，应当有安息日。因此，守节与安息是调和的。
21In chapter thirty-four the feasts are mentioned in verses 18 and 22 and the Sabbath is mentioned in verse 21: “Six days you shall work, and on the seventh day you shall rest; in plowing time and in harvest you shall rest.” The fact that the word concerning the Sabbath is inserted between the word concerning the feasts indicates that, while we are enjoying Christ, simultaneously we rest with Him. In our feasting, in our enjoyment of Christ, there should be the Sabbath. Therefore, the feasting and the resting are mingled.
22以色列人年年守节，周周守安息日。但出埃及记三十四章里的图画，描述出我们每天对基督的经历。我们每天都该有三个节期。早晨我们该有除酵节。我们接受基督作赎罪祭和赎愆祭的时候，把酵除净了，这就是我们的除酵节。然后在一天之中，我们该丰丰富富地享受基督。如果我们在一天之中对基督有这样的享受，到了一天结束的时侯，我们就会丰丰满满地享受基督。此外，在一天之中─也许每十五分钟或二十分钟，我们该多次小憩片刻，与基督一同安息。我晓得因着我们不习惯这么作，起头也许觉得不容易。然而，让我们试着在一天之中记念主，并与祂一同安息。我们已经看见，安息日是表征记念主并与祂一同安息。让我们在一天生活之中不把主忘了，反倒记念祂，并安息在祂里面。
22For the children of Israel the feasts were held yearly and the Sabbath was kept weekly. But what is portrayed in Exodus 34 describes our daily experience of Christ. Every day we should have three feasts. In the morning we should have the feast of unleavened bread. When we take Christ as our sin offering and trespass offering, we cleanse away the leaven. This is our feast of unleavened bread. Then during the day we should enjoy Christ richly. If we have such an enjoyment of Christ during the day, then at the end of day we shall enjoy Christ to the fullest. Furthermore many times during the day, perhaps every fifteen or twenty minutes, we should take a short break to rest with Christ. I realize that because we are not in the habit of doing this, we may not find it as easy at first. Nevertheless, let us try to remember the Lord during the day and rest with Him. We have seen that the Sabbath signifies resting with the Lord in remembrance of Him. Let us not forget the Lord during the day, but let us remember Him and rest in Him.
作工之前先安息
Resting before we work
23在前面的光中，现在我们来看三十五章一至三节。神要嘱咐百姓制造帐幕及其器具和祭司的衣服之先，吩咐他们要作的头一件事就是守安息日。这意思是说，他们在作工建造帐幕以前，应当先安息。这符合创世记二章二至三节里的记载：“到第七日，神造物的工已经完毕，就在第七日歇了祂一切的工，安息了。神赐福给第七日，定为圣日，因为在这日神歇了祂一切创造的工，就安息了。”我们已经看见，人从神的手里造出来以后，所作的头一件事就是安息。人的头一日就是创造主的第七日。人被神造好以后，所作的头一件事就是与神一同安息。这指明我们能为神作甚么以前，首先必须与祂一同安息。倘若你要为神作工，你就必须得着恩典，享受恩典，并与神一同安息，然后才能继续为神作些事情。我们不该先为神作工，然后享受恩典与安息。这是照着律法。照着恩典，乃是先享受恩典，后作工。我们先与主一同安息，然后才为祂作工。
23In the light of the foregoing let us now consider 35:1-3. When God was about to charge His people to make the tabernacle with its furniture and the garments for the priests, the first thing He told them to do was to keep the Sabbath. This means that before they worked in building the tabernacle they should rest. This corresponds to the record in Genesis 2:2 and 3: “And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.” We have seen that after man came forth from the creating hand of God, the first thing he did was rest. Man’s first day was the Creator’s seventh day. The first thing man did after he was created by God was to rest with God. This indicates that before we can do anything for God, we must first rest with Him. If you intend to work for God, you must receive grace, enjoy grace, and rest with God. Then you may proceed to do something for God. We should not first work for God and then enjoy grace and rest. That way is according to the law. According to grace, we first enjoy grace and then we work. First we rest with the Lord, and then we work for Him.
24这个原则该应用在我们的日常生活中。我作一件事情以前，常常会先祷告。例如，我天天散步。在散步以前，我会祷告说：“主，为着我现在所享受的平安，我感谢你。你晓得我要出去散步了，主，求你赐福。”如果我不这样祷告，散步的时候就不平安，因为在这种情况里，我在作散步这个小小的事情以前，没有与主一同安息。
24This principle should be applied in our daily living. Often I will pray before I do a certain thing. For example, I take a walk every day. Before taking my walk, I may pray, “Lord, I thank You for the peace I am now enjoying. You know that I intend to go out to take a walk. Lord, grant Your blessing upon my walk.” If I do not pray like this, I may not have peace when I take my walk, for in that case I do not rest with the Lord before doing the little work of taking a walk.
25我们能彀将这个原则应用到许多事情上。假定你需要写一封信给父母。写信以前，要花一分钟与主一同安息。你可以说：“主，感谢你，我能与你同在。主，我需要写一封信给我的父母。主，当我写信的时候，求你与我同在。我要与你一同安息，然后与你一同写信。主，我求你与我一同来写这封信。”这说明了一个原则，就是我们与主同工、为主作工以前，要与主一同安息。
25We can apply this principle to many things. Suppose you need to write a letter to your parents. Before writing the letter, take a minute to rest with the Lord. You may say, “Lord, I thank You that I can be with You. Lord, I need to write a letter to my parents. Lord, be with me as I write this letter. I would like to rest with You and then write the letter with You. Lord, I ask You to write this letter with me.” This is an illustration of the principle of resting with the Lord before we work with Him and for Him.
26这样与主一同安息，甚至会影响我们早晨的穿着。如果你穿着以前与主一同安息，我信你会照着主的形像来穿着。假定一位弟兄最近买了一件属世的衣服，如果他穿这件衣服以前与主一同安息，也许会察觉出他不该穿。
26Resting with the Lord in this way may even affect the way we dress ourselves in the morning. If you rest with Him before you dress yourself, I believe that you will clothe yourself according to the image of the Lord. Suppose a brother has recently purchased a worldly item of clothing. If he rests with the Lord before putting on that article of clothing, he may realize that he should not wear it.
27我能彀作见证，论到与主一同安息，我知道我所说的是甚么，我从经历中晓得，作事以前与主一同安息是甚么意思。
27I can testify that regarding resting with the Lord, I know what I am talking about. From experience I know what it means to rest with the Lord before doing things.
安息日的意义
The significance of the Sabbath
28你晓得安息日的真义么？照出埃及记二十章、申命记十二章来看，安息日的意义就是记念主是我们的创造主和救赎主。我们记念创造我们、救赎我们的一位，就是守安息日。如果我们日夜忙碌，就会把主忘了，把祂推到一旁去。但有一个原则，有一个属灵的条例，就是我们无论作甚么事情，都需要先记念主，并与祂一同安息。让我们与祂一同安息，记念祂是我们的创造主、救赎主，也是我们的救主、主、主人、生命 。如果我们规律地这么作，那是何等美妙！
28Do you know the real significance of the Sabbath? According to Exodus 20 and Deuteronomy 5, the significance of the Sabbath is to remember the Lord as our Creator and Redeemer. When we remember the One who created us and redeemed us, we keep the Sabbath. If we are busy day and night, we shall forget the Lord and push Him aside. But there is a principle, a spiritual regulation, that before doing anything we need to remember the Lord and rest with Him. Let us rest with Him in remembrance of Him as our Creator and Redeemer and also as our Savior, Lord, Master, and life. How wonderful it would be if we did this regularly!
29这样领会三十五章一至三节论到安息日的话，不仅是出自我的经历，也是出自三十四章、三十五章里记载的顺序。摩西与主同在山上的时候，主对他说到年年要守的三个节期，以及周周要守的安息日。然后摩西下山，吩咐百姓要制造帐幕及其器具，并且要为祭司制作衣服。然而，摩西没有忘记主所吩咐他的。所以，他嘱咐以色列人为神制造帐幕，就告诉他们要与神一同安息，因而记念神是他们的创造主、救赎主。制作帐幕及其器具和祭司的衣服，这段记载开始于论到安息日的话，我相信原因就在这里。
29This understanding of the word concerning the Sabbath in 35:1-3 comes not only from my experience, but also from the sequence of the record in chapters thirty-four and thirty-five. When Moses was on the mountain with the Lord, the Lord spoke to him concerning three feasts to be held yearly and the Sabbath to be kept weekly. Then Moses came down to tell the people to make the tabernacle with its furniture and to make the garments for the priests. Moses, however, did not forget what the Lord had told him. Therefore, charging the children of Israel to make the tabernacle for God, he told them first to rest with Him and thereby to remember Him as their Creator and Redeemer. I believe that this is the reason the record concerning the making of the tabernacle with its furniture and the garments for the priests begins with a word concerning the Sabbath.