第二篇　圣经所启示建造的蓝图

　　本篇信息我们要来看圣经所启示建造的蓝图。旧约里有一幅神的殿建造的图画，代上二十八章十一至十四节说，“大卫将殿的廊子、旁屋、府库、楼房、内室、和安放遮罪盖之至圣所的样式指示他儿子所罗门；又将他被灵感动所得的样式，就是耶和华殿的院子、周围的房屋、神殿的府库、和圣物府库的一切样式，都指示他；又指示他祭司和利未人的班次，与耶和华殿里各样事奉的工作，并耶和华殿里一切事奉用之器皿的样式；关于金器，是按着各样事奉用的器皿金子的重量；关于一切银器，是按着各样事奉用之银器的重量。”接着，在二十至二十一节又说，“大卫又对他儿子所罗门说，你当刚强壮胆去行；不要惧怕，也不要惊惶，因为耶和华神，就是我的神，与你同在；祂必不撇下你，也不丢弃你，直到耶和华殿事奉的工作都完毕了。有祭司和利未人的各班，为要办理神殿各样的事，又有一切有智慧且乐意的人，在各样事奉的工作上帮助你；并有众首领和众民，全心听从你的命令。”

　　由这几处经节，我们约略可以看见神殿是如何建造的。首先是样式的问题（代上二八12~13，19）。样式指明有确定的标准，不是作这个可以，作那个也可以；不是照你的意思，也不是照我的意思。这里有一个启示的样式，并且这个样式成了事奉工作的标准。事奉的工作该怎么作、该作什么，都是根据这个样式。

　　其次，按着这个样式，就有各面的需要，而有工作的分配；在分配里有班次，是有次有序（代上二八13上，21）。第三，一切事奉所用的器皿，都有确定的重量，也就是说，材料的分量不能太多，也不能太少（二八14~18）。所以，在神殿的建造里，一切都是照着样式作，既分班作，又是按着一定的分量作，不太多，也不太少。除此之外，还有一些有智慧且乐意的人来帮助（二八21上）。他们因着有主的同在，就有智慧，并且乐意事奉。最后，众首领和众民都全心听从命令（二八21下）。这里说到命令，表示有权柄在内。众人都全心听从命令，这就是一种同心的光景，多人的心如同一心，毫无二致。

　The blueprint for God’s building is revealed in the Scriptures. The Old Testament presents a picture of the building of the temple of God. First Chronicles 28:11-14 says, “David gave Solomon his son the pattern of the portico of the temple and its buildings and its storehouses and its upper rooms and its inner rooms and the building for the expiation cover; and the pattern of all that he had by the Spirit, for the courts of the house of Jehovah, and for all the chambers around, and for the treasuries of the house of God, and for the treasuries of the dedicated gifts; and for the divisions of the priests and the Levites, and for all the work of the service of the house of Jehovah, and for all the vessels of the service of the house of Jehovah; and for the gold, by weight of the gold for all the vessels of each kind of service; for all the vessels of silver, by weight for all the vessels for each kind of service.” Verses 20 through 21 say, “David said to Solomon his son, Be strong and be bold and do it; do not be afraid or dismayed, for Jehovah God, my God, is with you. He will not fail you nor forsake you until the completion of all the work for the service of the house of Jehovah. And here are the divisions of priests and Levites for all the service of the house of God, and with you in all the work will be every willing man with wisdom for any service; also the leaders and all the people will be wholly at your command.”

　These verses show how the temple of God was built. The first point is the pattern (vv. 11-12, 19). The word pattern indicates a certain standard. It is not according to your will or according to my will. The revealed pattern became the standard of the work of the service. How and what the service carried out were based on the pattern.

　Next, according to the pattern, there were various needs, and based on the needs, work was assigned. The divisions of the priests and Levites were according to the assignments (vv. 13, 21). Third, all the vessels of the service had certain weights; there could not be too much or too little material (vv. 14-18). Therefore, everything in the building of the temple of God was done according to the pattern, including the divisions of the priests and Levites and the quantities of the vessels. Nothing was added to the pattern. Moreover, willing men with wisdom for any service came to help (v. 21). Because the Lord was with the children of Israel, they had wisdom and were willing to serve. Finally, the leaders and all the people were wholly at Solomon’s command (v. 21). Command here indicates that authority is involved. All the people being wholly at Solomon’s command is a matter of being in one accord—the hearts of the many were as one.

　　到了新约，彼前二章五节说，“也就像活石，被建造成为属灵的殿，成为圣别的祭司体系，借着耶稣基督献上神所悦纳的属灵祭物。”前面所说属灵的殿，就是后面所指的祭司体系；圣别的祭司体系就是属灵的殿。我们也许以为圣殿是一个东西，祭司是另一班人。在旧约里，这二者好像是分开的；然而在新约里，圣殿就是祭司体系，祭司体系就是圣殿。所有神的儿女，被建造的人，一面是神的殿，另一面也是神的祭司。我们既是祭司，也是圣殿，所以彼前二章说，我们是活石同被建造，成为属灵的殿，成为圣别的祭司体系。我们是神的居所，也是事奉神的人，是神的祭司。并且我们不是个人的祭司，乃是团体的祭司，是圣别的祭司体系。

　　其实，在旧约里我们也看见，祭司体系调在圣殿的建造里。祭司们无论在帐幕或圣殿里，都不是单独的，乃是配搭的；他们在一个体系里按着班次、等次事奉，这就是祭司体系调在圣殿的建造里。祭司体系调在圣殿的建造里，意思是圣殿就是祭司，并且圣殿的建造就是祭司的配搭。圣殿建造成为一个整体，就是祭司们配搭成为一个体系。

　　代上二十八章明明是讲圣殿的样式、圣殿的造法，里面却夹杂着祭司的班次、祭司的工作和祭司的事奉。借此，圣灵向我们指明这二者乃是一个。不仅如此，在出埃及记，我们也看见同样的原则。从二十五章神指示摩西帐幕及其中器具的异象，直到帐幕立起来（四十17）这一段里，也把祭司的事奉夹在里面。其中我们看见祭司的事奉、祭司的工作、祭司所穿的衣服等。

　　说到帐幕的事，从里到外是约柜、香坛、陈设饼的桌子、金灯台、洗濯盆和燔祭坛；从外往里则是燔祭坛、洗濯盆、金灯台、陈设饼的桌子、香坛以及约柜。然而，从出埃及二十五章，它的次序是说到约柜（10~22），再说到陈设饼的桌子（23~30），灯台（31~40），然后是帐幕的盖和竖板等（二六），其间未提香坛。之后说到外院子的事，先说到造祭坛（二七1~8），再说到造外院子的帷子（9~19），却略过了洗濯盆。我们读这个次序，发现缺少两件东西：一个是香坛，一个是洗濯盆。香坛和洗濯盆在那里提到？乃是说到祭司们的衣服（二八1~43），说到亚伦和他儿子们分别为圣作祭司（二九1~46）之后，才提到造香坛（三十1~10）。说到祭司进会幕事奉神（20），才说到洗濯盆（17~21）。所以，有二件东西是连在祭司身上，不与帐幕里外那些器具一同提到。这些都是我们要注意的。这里圣灵的意思是告诉我们，神的建造与祭司的配搭是调成一个的；因为到了新约，二者就是一个，无法分开。

　In the New Testament 1 Peter 2:5 says, “You yourselves also, as living stones, are being built up as a spiritual house into a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ.” In this verse the spiritual house is the holy priesthood, and the holy priesthood is the spiritual house. Some may think that the spiritual house refers to a thing and that the priesthood refers to a group of people. In the Old Testament the house and the priesthood were separate, but in the New Testament the house is the priesthood, and the priesthood is the house. All of God’s children, that is, all those who are being built up, are, on the one hand, the house of God, and on the other hand, priests of God. We are priests, and we are also a house. Therefore, 1 Peter 2:5 says that we, as living stones, are being built up as a spiritual house into a holy priesthood. We are the habitation of God and also the ones who serve God. Furthermore, we are not individual priests; we are a corporate priest, a holy priesthood.

　In the Old Testament the priesthood was associated with the temple. Whether in relation to the tabernacle or the temple, the priests were not separate; they were in coordination. They served as a corporate entity, a “-hood,” according to divisions and orders. Thus, the priesthood was not separated from the temple. The priesthood with the temple shows that the temple is a body of priests and that the building of the temple involves the coordination of the priests. The priests’ being coordinated into one corporate entity is the building of the temple into one entity.

　Although 1 Chronicles 28 speaks about the pattern and method for the building of the temple, a depiction of the priestly divisions, work, and services is integrated into the chapter as well. Thus, the Holy Spirit indicates that these two are one. This is the same principle in Exodus. The priesthood—the priestly service, work, and garments—is integrated into the section concerning the building of the tabernacle and its furnishings (25:9—40:17).

　If we start from the inside of the tabernacle, the furnishings are the Ark, the incense altar, the golden lampstand, the table of the bread of the Presence, the laver, and the altar. When we start from the outer court, the furnishings are the altar, the laver, the table of the bread of the Presence, the golden lampstand, the incense altar, and the Ark. However, the sequence given in Exodus 25, the pattern for the building, is the Ark (vv. 10-22), the table of the bread of the Presence (vv. 23-30), the lampstand (vv. 31-40), the coverings and the standing boards of the tabernacle (26:1-37), the altar of burnt offering (27:1-8), and the hangings for the court (27:9-19). The pattern for the incense altar and the laver are omitted in this section. The pattern for the incense altar (30:1-10) is given after the priestly garments (28:1-43) and the sanctification of Aaron and his sons, the priests (29:1-46). The pattern for the laver (30:17-21) is given with the instructions concerning the priests’ going into the Tent of Meeting to serve God (v. 20). Hence, two items, the incense altar and the laver, are linked with the priests and are not spoken of with the furniture of the inner and outer courts of the tabernacle. We need to consider these matters. In this portion of the Scriptures the Holy Spirit indicates that the building of God and the coordination of the priests are one, and in the New Testament the two are one and inseparable.

　　借着这些图画，主给我们看见一件事的两面。我们的工作一面是被建造，另一面是建造。我们是被建造而建造，这才是真正作祭司事奉神。我们可能觉得事奉神就是作神的工，为神活着；这是一般基督教的领会。事实上，准确的说，我们作祭司事奉神，就是建造神的殿，也就是被建造。唯有我们真实地被建造，才是真实作建造的工作，也才是正正确确的作祭司。我们无法将祭司的事奉和建造分开。若是你脱开神的殿去作祭司，那样的祭司就不正确。你脱开了建造，脱开了神的殿作为祭司事奉的立场，那样的祭司事奉就不正确。这是一个很厉害的光，给我们看见，作祭司必须是在建造里，并且是为着建造。我们作祭司事奉就是建造。

　　彼前二章五节的话给我们看见，我们要有正确的事奉，就无法脱开建造。唯有我们被建造成为属灵的殿，我们才成为一个祭司体系。“献上神所悦纳的属灵祭物”，这乃是说到工作；我们唯有被建造成为祭司体系，才能有蒙神悦纳的工作。经过许多世纪，直到今天，在神子民中间，只要是爱神的人都知道要事奉神。然而很少人看见，事奉神的基本问题，乃在于被建造。我们若不被建造成为神属灵的殿，就不会有祭司体系；祭司体系乃是根据建造。今天，许多神的儿女一爱神，就非常愿意事奉神，却忽略了被建造。人一热心就想要事奉，然而神是说，要被建造成为属灵的殿，这是基本的条件。我们若没有被建造，就无法事奉。

　Through these pictures in the Old Testament the Lord shows us two sides of one matter. One aspect of our work is to be built up, and another aspect is to build. We are building by being built up. This is to genuinely serve God as priests. Some may think that to serve God is to do the work of God and to live for God. This is the general understanding in Christianity. However, to serve God as a priest is to build the temple of God, which also is to be built up. We are proper priests carrying out the genuine building work only when we are genuinely built up. We cannot separate the priestly service from building. A believer who serves as a priest apart from the temple of God has an improper priesthood. Any priestly service that is separated from the building, that is, from the temple of God as the ground for the priestly service, is improper. This is a tremendous light that we must see: our priesthood must be in the building and for the building. For us to serve as priests is for us to build.

　First Peter 2:5 says that the proper service cannot be apart from the building. When we are built up as a spiritual house, we become a priesthood. To offer up spiritual sacrifices acceptable to God refers to our work. When we are built up into a priesthood, we can have work that is acceptable to God. For centuries those who love God have known that they should serve God. But few believers have seen that the basic matter of serving God depends on being built up. If we are not built up as the spiritual house of God, there will be no priesthood. The priesthood is based on the building. When God’s children begin to love God, they are very willing to serve God. However, they neglect the matter of being built up. Once a person becomes zealous, he wants to serve, but God speaks of being built up into a spiritual house as the basic condition for service. We cannot serve if we are not built up.

　　用我们容易领会的话说，建造就是配搭。一个利未人作祭司，不能只有热心，他需要在祭司的班次里配搭。以属灵的预表说，就是在神的建筑、神的居所里，经过建造的过程。神的居所就是祭司体系，二者就是一个。我们要建造、配搭进去，而后才有正确的立场事奉。我们不是个人单独事奉，乃是在体系里事奉。

　　无论是旧约祭司的事奉，或是新约使徒的事奉，以及照着山上启示的样式事奉，都无法找着单独的事奉。也许有人说，在使徒行传里，腓利是单独一人。事实上，你去读行传八章，就看见腓利不是自己在那里作一个工作。表面看，似乎是腓利个人受引导，单独作一个工作；事实上，腓利乃是在一个体系里。四至十三节说到腓利在撒玛利亚的传扬，十四至二十五节就说到使徒们的印证。

　　以旧约的事奉为例，祭司到殿里烧香，可能是一个一个独自进去，但烧香的整件事是在祭司体系里。同样的，腓利所作的工，乃是在事奉的体系里面。他在旷野受引导独自前去，却与体系联着。我们在圣经里找不出单独事奉的事，旧约没有，新约里也没有。

　We can see from the picture presented in the Bible that building involves coordination. For a Levite to be a priest, zeal was not enough; he also had to be coordinated in the priestly divisions. This is a type of passing through the process of being built up in the building and habitation of God. The habitation of God is the priesthood; the two are one. We need to be built into and coordinated into the building. Then we will have the proper ground to serve. We are not individuals who serve alone; we serve in a corporate body, the priesthood.

　Whether in the service according to the pattern revealed in Exodus 25, which is the Old Testament priestly service, or in the New Testament apostolic service, there is no individual service. Some may say that in Acts Philip served alone. However, a careful reading of Acts 8 shows that Philip was not doing a work by himself. Philip seemed to be led to do a work by himself; however, Philip was actually in a corporate body. Verses 4 through 13 speak of Philip’s preaching in Samaria, and verses 14 through 25 speak of the confirmation by the apostles.

　In the Old Testament service, only one priest went into the temple to burn incense, but the burning of incense was the responsibility of the priesthood. Similarly, Philip’s work was within the service of a corporate entity. He was led to go alone but was joined to the corporate entity. There are no incidents in the Scriptures of individual service, either in the Old Testament or in the New Testament.

　　到底神今天在地上要作什么工作？不论在旧约或新约，神是一致的，祂所要作的工作，就是在祂儿子里面，为自己造出一个居所。以色列人在旷野建造会幕，是初期的工作。在这工作里，就着帐幕的外层而言，有祭坛、洗濯盆，也有帷子。进到里面的一层，有陈设饼的桌子、金灯台、和金香坛；更内里的一层有约柜；这就是建造帐幕的工作。等以色列人进了美地之后，到了丰满的时期，我们就看见圣殿的建造。就着圣殿而言，前面那些项目仍旧存在，但建造的材料加上了贵重的石头、松木、香柏木、橄榄木等（王上六7，15~16，23），为着稳固并扩大。

　　无论帐幕或圣殿的建造，原则是一样的。在那两个时期的建造，都是照着神所指示的蓝图，也都是联于祭司体系的事奉。这说出今天我们的事奉，少不了两件事：第一，必须有完全的异象，看见神在地上要作什么；第二，在这异象之下与一同事奉的人同被建造，成为属灵的殿，成为祭司体系。我们一面要看见完满的异象，知道神要作什么，其中包括那些内容。另一面，要在这异象里，和一同事奉的人同被建造，成为一个属灵的殿，成为圣别的祭司体系。

　The kind of work that God wants on the earth today is consistent in both the Old Testament and the New Testament. He wants to build a habitation for Himself. The Tent of Meeting that the children of Israel built in the wilderness was an initial work. The tabernacle had three sections. The outer court contained the altar, the laver, and the hangings. In the Holy Place there were the table of the bread of the Presence, the golden lampstand, and the golden incense altar. The innermost section, the Holy of Holies, had the Ark. This was the building work of the tabernacle. The building of the temple occurred at the time of fullness after the children of Israel entered into the good land. The same furnishings were still present in the temple, but the temple was stabilized and enlarged with materials such as valuable stones, cedar, cypress, and olive wood (1 Kings 6:7, 15-16, 23).

　The principle involved in building the tabernacle and the temple was the same: the building was done according to the blueprint given by God, and it was linked to the service of the priesthood. This shows that our service cannot be lacking in these two things. We must have the full vision of what God wants on the earth, and under this vision those in the service need to be built together as a spiritual house into a holy priesthood. On the one hand, we need a full vision of what God wants. On the other hand, we need to be built together with those in the service into a spiritual house and a holy priesthood to carry out this vision.

　　首先，这样的事奉，包括了福音的工作，那就是祭坛所指明的（出二七1~8）。祭坛预表基督的十字架。祂在十字架上为我们成功了救赎。福音要越过越扩大，越传越广。帐幕里的祭坛是五肘见方（1），到了圣殿则是二十肘见方（代下四1），扩大了许多倍。所以，福音一定要广传。

　The building service first includes the work of the gospel, as indicated by the altar (Exo. 27:1-8). The altar typifies the cross of Christ. On the cross He accomplished redemption for us. The gospel needs to spread and be preached far and wide. The altar in the tabernacle was five cubits square (v. 1) and was enlarged in the temple to be twenty cubits square (2 Chron. 4:1). Thus, the gospel must be widely spread.

　　其次，是洗濯盆（出三十17~21），表明圣灵在我们身上的种种对付。这些对付乃是因着圣灵的光照、洁净和炼净，使我们去掉一切的不洁与渣滓。第三就产生出帐幕外院子的帷子（二七9~19），使我们行事为人与世界有分别。世人在罪上麻木，在行动上污秽，但我们经过了救主十字架的救赎，和圣灵的对付，为人、行动、工作该是洁白的，与世界有别。我们传福音，传讲十字架的代死、同死，以及圣灵的光照、洁净和炼净。同时，我们也传讲该怎样生活、为人，与世人有分别，与所蒙的恩典和呼召相配。这些都是我们应该作的工。

　The next item of service is related to the laver (Exo. 30:17-21), which denotes the Holy Spirit’s dealings with us. These dealings remove all our uncleanness and dross by the Holy Spirit’s shining, purifying, and purging. Third, the hangings for the outer court of the tabernacle (27:9-19) are produced. This causes our walk to be separated from the world. Worldly people are numb concerning sin and are defiled in their walk. Through the redemption accomplished on the cross and the dealing of the Holy Spirit, we are made clean and separated from the world in our conduct, living, and work. We preach the gospel of the vicarious death of Christ on the cross and of our co-death with Christ. We also preach the shining, purifying, and purging of the Holy Spirit. At the same time, we preach a life and walk that are separated from the people of the world and worthy of our calling and the grace that we have received. This is the work that we do.

　　更进一步，我们该作工使人认识里面的生命，我们该带领人从里面认识基督，认识神在祂儿子里怎样作我们的生命，并如何成为我们里面的宝贝。帐幕的最深一层里有约柜（二五10~22），表征基督自己。这样一位基督如今就在我们里面。约柜里有神的诫命；神的诫命在约柜里，指明神自己就在基督里。这位神在基督里，由诫命在约柜里所表明。在约柜里的诫命表征那启示的神、显出的神、彰显的神，因为诫命就是神的彰显、神的启示。我们不该将诫命当作消极的东西，反之，十条诫命有非常深、非常属灵的意义。诫命乃是神的说明，告诉我们神是怎样的一位。

　　在十条诫命里，我们看见神自己的说明。这十条诫命放在约柜里，指明神的说明乃是在基督里。约柜的材料是金包木，指明基督兼有神人二性。祂属人的架子，由皂荚木所表征；然而，祂身上显出的乃是神性，由皂荚木所包上的金来表征。约柜的架子是木头，外面的彰显却是纯金。主耶稣基督的架子、骨格是人，但从祂身上却显出神性。此外，约柜还有许多讲究，其中包括遮罪盖等。对这些，我们都要有透亮的认识；不仅自己认识，并要带领别人认识。

　Our work should also cause others to know the inner life. We should bring the saints to know Christ within them and to know how God in His Son can be our life and our treasure within. The Ark, which typifies Christ, was in the Holy of Holies (25:10-22). Today Christ lives in us. Within the Ark were the commandments of God. The commandments of God being within the Ark indicates that God is in Christ. The commandments within the Ark signify the revealed God, the manifested God, and the expressed God, because the commandments are the expression and revelation of God. We should not regard the commandments as something negative. On the contrary, the significance of the Ten Commandments is very deep and spiritual. The commandments are the explanation of God, telling us what God is.

　The Ten Commandments are an explanation of God. The fact that the Ten Commandments were placed inside the Ark indicates that the explanation of God is in Christ. The Ark was made of acacia wood overlaid with gold, indicating that Christ has both divinity and humanity. His humanity is signified by acacia wood; however, what is expressed from Him is divinity, as signified by the gold that overlays the acacia wood. The frame of the Ark is wood, but the expression is pure gold. The frame and framework of the Lord Jesus is humanity, but divinity is manifested in Him. One of the many items related to the Ark is the expiation cover. We need to have a clear understanding of the many items not only for ourselves but also for us to bring others to know these items in their experience.

　　不仅如此，我们还要认识圣所。在出埃及记的记载中，跟着约柜的就是陈设饼的桌子；陈设饼的桌子也是金包木头（23~25）。这指明基督这位兼有神人二性者住在我们里面，乃是我们的生命供应。主耶稣兼有神人二性，祂的人性是作骨格、架子，而彰显出祂的神性。这一位住在我们里面，乃是陈设饼的桌子。祂在我们里面作生命的供应，不仅有人性的一面，也有神性的一面。此外，祂还是我们的光，就是金灯台（31~40）所指明的。金灯台重在神性的一面，因为神自己就是光。在圣所里还有香坛（三十1~10），指明基督是代求者，使我们在神面前蒙悦纳。

　　这些都是我们应该传讲的，从祭坛开始讲，再到洗濯盆、帷子，还有约柜、陈设饼桌子、灯台、香坛。在已过的日子里，这些工作我们并非没有作过，只是作得不够充分。我们不一定都用预表来讲解，但我们的传讲，该有许多是讲到十字架的救赎、圣灵的光照和更新等，也该讲到主的圣别、公义如何翻转我们的生活。此外，该更多讲到荣耀的基督、丰富的主，如何作我们里面的生命和生命的供应。我们要学习得着祂的供应，靠这供应活在神面前，侍立在神面前，在光中享受祂。这样，我们里面定规明亮，满了神的光。在祂的光照下，我们会有神所悦纳的香坛。我们传讲这些，都必须有新约的经文为根据，也要配上我们的经历。

　Furthermore, we need to know the Holy Place. In the record of Exodus, following the Ark is the table of the bread of the Presence, which is also wood overlaid with gold (vv. 23-25). The table of the bread of the Presence indicates that Christ, who dwells within us with both His divinity and humanity, is our life supply. The Lord Jesus has both divinity and humanity. His humanity is the framework to express His divinity. This One who dwells in us is the table of the bread of the Presence. His being in us as the life supply has not only the aspect of humanity but also the aspect of divinity. Furthermore, He is our light, as indicated by the golden lampstand (vv. 31-40). The golden lampstand emphasizes divinity, because God is light. In the Holy Place there is also the incense altar (30:1-10), which indicates that Christ is the Intercessor who causes us to be acceptable to God.

　These are the items that we should preach: the altar, the laver, the hangings, the Ark, the table of the bread of the Presence, the lampstand, and the incense altar. Saying that we must preach these things does not mean that we have not done such a work in the past but that we have been inadequate. We do not necessarily need to explain the types, but we should preach the redemption of the cross, the shining and renewing of the Holy Spirit, and the Lord’s holiness and righteousness saturating our living. In addition, we should speak more concerning the glorious Christ and His riches becoming our inner life and life supply. We need to learn to receive His supply, live by this supply, and stand before God, enjoying Him in the light. In this way our inner being will be bright, full of God’s light. Under His shining, we will have the incense altar and be acceptable to God. Our preaching should have the New Testament as its basis and be confirmed by our experience.

　　然而，我们的工作并非到此为止。我们作这一切的工作，乃是有一个目标，有一个最终的完成；这最终的完成就是产生召会的建造。所以，不论是十字架的工作，或圣灵的工作，以及基督在我们里面是神的见证，作我们生命的供应、生命的光，使我们在神面前蒙悦纳，这一切都是为着一个荣耀的结果，一个荣耀的目标。这目标乃是使神的居所被建造起来。所以，我们最终要讲召会的建造，使神得着荣耀的居所。

　　我们虽然都听过建造的信息，聚会中也常提到建造的事；但是我们不能光讲建造，里面却没有祭坛、洗濯盆，也没有约柜、陈设饼的桌子、灯台和香坛。我们绝不要建造到末了，成为基遍（示罗）的帐幕（撒上四3，11，代下一3~13）。召会在地上二千年来，某些时候的确像基遍的帐幕，是个空壳。召会可能有十字架的工作、福音的工作，却出现一种光景，是空壳的情形。甚至今天在某些人身上，也是如此，里面没有约柜、陈设饼的桌子、灯台、香坛。他们缺少基督作生命，没有基督在人性里的显出和彰显，作人生命的供应、生命的光，使人在神里面、在复活里蒙神悦纳。今天相当多基督徒团体，只是一个会，缺少基督作内容，好像帐幕只有外面的祭坛，里头却空无一物。

　　也有些人相当认识基督，可惜得救多年都没有带人得救，也不能与人建造。好像就着约柜一面而言，他们真有基督的同在；然而，他们却不能与别人建造在一起。愿主怜悯我们，开我们的眼睛，使我们不作偏枯的工作。我们不论是传福音，或是讲论十字架，绝对不能缺少对基督的认识。我们也绝不要光有里面的约柜、陈设饼的桌子、灯台和香坛，却没有帐幕。我们要实在的带人得救，有圣灵的对付，也要实在的带人认识基督、经历基督、活在基督里，接受基督作光照，并在复活里活在神面前；至终产生一个见证，有召会的建造。

　Moreover, our work has a goal, an ultimate consummation, which is to build up the church. The work of the cross, the work of the Holy Spirit, Christ’s being in us as the testimony of God to be our life supply and light of life, and our being acceptable to God are for a glorious issue, a glorious goal. This goal is the building up of the dwelling place of God. Therefore, we also need to speak about the building of the church so that God can gain a glorious dwelling place.

　Even though we have heard many messages on building, we cannot speak about building without the altar, the laver, the Ark, the table of the bread of the Presence, the lampstand, and the incense altar. We do not want the building to be like the tabernacle at Gibeon (Shiloh) (1 Sam. 4:3, 11; 2 Chron. 1:3-13). During the two thousand years that the church has been on the earth, she has at times been like the tabernacle at Gibeon—an empty shell. The church may have the work of the cross and the work of the gospel and yet be an empty shell. This is the case among some believers today. They do not have the Ark, the table of the bread of the Presence, the lampstand, and the incense altar. They lack Christ as life, and they do not have the manifestation and expression of Christ in His humanity as their life supply and light of life so that man in God and in resurrection can be acceptable to God. Many Christian groups are just congregations; they lack Christ as their content and are an empty tabernacle.

　Other believers know Christ in a deep way, but they have not brought anyone to salvation, and they cannot be built up with others. They seem to have the presence of Christ in terms of the Ark, but they cannot be built with others. May the Lord have mercy on us and open our eyes so that our work would not miss the mark. We must never lack the knowledge of Christ when we preach the gospel or speak of the cross. We should never have the Ark, the table of the bread of the Presence, the lampstand, and the incense altar without the tabernacle. We need to bring people to salvation and to the dealings of the Holy Spirit. We also need to bring people to know Christ, experience Christ, live in Christ, receive Christ as light, and live before God in resurrection so that we will produce a testimony and have the building of the church.

　　总而言之，我们要传福音，要讲圣灵的对付，也要讲生活上的圣别；并要带人认识基督，祂就是神进到人里面，作人的生命，使人得着生命的光照。此外，也要讲基督的复活，我们乃是在这位复活者里面活在神面前，而蒙神悦纳。我们更要给人看见，这一切都是为着建造神荣耀的召会。这就是我们工作的蓝图。我们作神的同工，就是作建造神居所的工作。不论我们作什么，不论我们作到怎样的地步，都要照这蓝图。这就是我们工作的异象，我们都必须照着蓝图作工。

　　如果你接受托付传福音，绝不该作孤立的传福音工作。你不应当一传福音，就将自己孤立，不与别人联结。你应该有一个态度，你越传福音带人得救，所带得救的人，向着召会越同心，越没有分别。若是你在主面前学了美好的功课，与主交通，蒙神悦纳，常常代祷，这就是召会的丰富；你应该多作这个工。然而，当你带领人学这个功课时，要防范一件事，不要一带人与主交通，就成为孤立的；不要在召会中产生一个孤立的派别。按着已过的经验，我们的确有这种毛病。我们可能有专一的职事，但仍该有正确的态度与合式的灵，与别人的职事融洽、联合。并且我们职事产生的效果，要能与别人相联，使受帮助的人向着召会更同心，召会更得建造。

　　倘若你有恩赐带人读圣经，这是主给召会的丰富，绝不该忽略；你就该好好带人读圣经。然而你要防范，不要一带人读圣经，就产生派别；乃要联着别人作，配合别人作，并且与人融在一起。这正是使徒保罗在哥林多前书所对付的事，他不许可哥林多人分门别类。在哥林多人中间有分裂，他们有的人受保罗帮助，就说自己是属保罗的；有的受亚波罗帮助，就说自己是属亚波罗的（一12）。保罗指出他们的错误，告诉他们：“我栽种了，亚波罗浇灌了，唯有神叫他生长。”（三6）保罗栽种、亚波罗浇灌，都是为着维持圣徒的生长，二者是合起来的。

　　我们不该有一种灵叫人分派，使人分别，那是属肉体的（4）。弟兄们中有专一职事的人，在帮助别人时，若是受帮助者只拥护你，只听你的，你就该告诉他们，那样的拥护是属肉体的。圣徒们不只该接受你这一分，也该接受其他人的成全。在哥林多人当中，他们该接受保罗这一分，也该接受亚波罗那一分，并且接受彼得那一分。我们该对那些只拥护我们的人说，那样作是属肉体的。这种话若由别人说出，好像是打仗；所以，需要我们自己说。我们帮助人，绝对无意叫受帮助的人拥护我们自己。我们该尽职事护助别人，也该使受帮助的人，接受其他人的成全。众人的职事乃是互相成全的。在召会中，众圣徒该非常和谐、融洽的配搭、建造在一起。

　　一九六一年一月二十三日讲于台北（同工聚会）

　Our preaching of the gospel must include the dealing of the Holy Spirit and sanctification. We also need to bring the saints to know Christ, who is the God who has entered into man to be man’s life so that man can receive the shining of the light of life. Besides these, we need to speak of the resurrection of Christ. We should live before God and be acceptable to God in the resurrected One. Furthermore, we should cause the saints to see that all this is for the building of God’s glorious church. This is the blueprint for our work. As God’s fellow workers, our work is building God’s dwelling place. No matter what we do or what the extent of our work is, we must work according to this blueprint. This is the vision of our work. We must all work according to the blueprint.

　A brother who is commissioned to preach the gospel should never do an individual gospel-preaching work. Instead of isolating himself, he should join himself to others when he preaches the gospel. His attitude should be that the more he preaches the gospel and brings people to salvation, the more the believers will have one heart toward the church and be joined together. If he has learned the lessons of fellowshipping with the Lord, being acceptable to God, and always interceding, these new believers will be the riches of the church; his work should continue. A brother who leads believers to fellowship with the Lord must guard against becoming isolated and producing an isolated sect in the church. In the past we have had this shortcoming. Our ministry is particular, but we need to have a proper attitude, and we need a spirit that is in harmony with and joined to others. If the fruit of our labor can be joined with the labor of others so that the saints who are helped are one in heart toward the church, the church will be built up.

　A brother who is gifted in leading others to study the Scriptures should realize that these riches have been given to him by the Lord for the church. He should not neglect his service but be proper. He should also guard against forming a sect. Rather, he must be joined to others, coordinated with others, and in harmony with others in his service. This is what the apostle Paul dealt with in 1 Corinthians. He did not allow the Corinthians to be divisive. There was division among the Corinthians. Some were helped by Paul and said that they were of Paul, and others were helped by Apollos and said that they were of Apollos (1:12). Paul pointed out this mistake and said, “I planted, Apollos watered, but God caused the growth” (3:6). Both Paul’s planting and Apollos’s watering were for sustaining the growth of the saints; their labor was coordinated.

　We must not have a spirit that divides and separates. Such an attitude is fleshly (vv. 3-4). If the service of a brother produces saints who support him and listen only to him, then his service and their support are fleshly. The saints should receive the perfecting of all the brothers, just as the Corinthians should have received Paul’s portion, Apollos’s portion, and Peter’s portion. We should tell those who support only us that their support is of the flesh. If one brother says this concerning the service of another brother, it will cause contention; therefore, we should say this concerning ourselves. We should never help the saints with the intention of gaining their support. Our ministering should care for the saints, help them, and cause them to receive the perfecting of all the brothers. The ministering of the many brothers should mutually perfect the saints. In the church the saints should be harmoniously coordinated and built together.