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第四篇　宇宙召会与地方召会的建造

召会建造的蓝图与立场

📖 研读 📊 汇集 🇬🇧 English 📋 对照
　
　　本篇信息我们要说到帐幕里的两种材料：皂荚木和细麻布。这两种材料都出于植物。圣经中提到植物的正面预表，都是指基督的人性。简单的说，帐幕中的皂荚木重在它的坚刚，而细麻布则重在它的柔细。说到主坚刚的人性，祂是皂荚木；说到主柔细地人性，祂乃像细麻布。坚刚的皂荚木是作帐幕的支架，为着站立、支撑（出二六15，26，32，37）。柔细地细麻布是为着遮盖（1，31，36，二七9），预表完全、柔细地爱的遮盖；细麻布的柔软说出一种担就别人的性格。所以，在帐幕的建造里，这二种材料预表两种性格：一是皂荚木的性格，一是细麻布的性格。这二者在被建造的人身上，都不可或缺。若是被建造的人，同时具有这二种性格，实在好得无比。然而，人常常偏向一面。例如路德马丁的性格就像皂荚木，坚刚不屈。当教皇定罪他的时候，他仍然坚强站立，不屈不挠。然而，他也许缺乏细麻布柔细地一面。皂荚木及细麻布两面的性格，在主耶稣身上都具备。为着召会的建造，我们需要这两面的性格。
　　此外，我们看见帐幕的竖板是托在银卯座上（二六19）。银表征救赎；托在银卯座上，就是托在主耶稣的救赎上。另一面，银卯座也是指我们。银卯座托着支撑帐幕的竖板，指明我们这些蒙救赎的人，要被神作工到一个地步，至终成为帐幕支撑的力量。这是关于建造的一些原则。
　
　
　　历代以来，许多基督徒作神的工，并没有建造的观念或异象。他们只觉得传福音就是传福音，讲圣经就是讲圣经。然而，我们始终相信，这些工作真实地果效，乃是为着最终的建造。启示录里最后的图画，就是末了的大灯台─新耶路撒冷的异象。新耶路撒冷是一个大灯台，二一23节说，“那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。”我们看见羔羊是城的灯，而神是其中的光，所以新耶路撒冷乃是一个大灯台。
　　在启示录开头，我们看到七个小灯台，就是七个召会（一20）。新耶路撒冷作为一个大灯台，乃是神在历世历代所作一切工作的总和、集大成。启示录开头，说到在亚西亚的七个地方召会，每个地方召会都是一个小灯台。这些小灯台乃是金灯台，金指明灯台完全是在神性里作成的。在性质与原则上，小灯台和大灯台是一样的，其中的差别只是小与大。小灯台是指一地的召会，就是指那地方上的圣徒。大灯台则不只包括召会时代一切的圣徒，还包括以色列十二支派，就是旧约蒙救赎的人（二一14，12下）。所以两者在人位、组成上有很大的分别，但是在性质和原则上并无二致。
　
　　毫无疑问，神历代的工作都是为着最终大灯台的建造。然而在今天，我们要注意自己所在的地方召会，乃是神要建造的一个灯台。以整个宇宙为范围而言，只要我们在宇宙里为神所作的，是出乎神、算得数的，定规在大灯台里。然而在时间中，在这个时代里，我们必须注意，神的心意是要将各地的圣徒，建造成为他们所在地的灯台。今天一般基督教里的人认为，不必管地方上的建造，人只要得救，就是新耶路撒冷的材料；那就是只管大灯台，不在意小灯台。这个观点是不够的，因为启示录不只有最终的大灯台，也有前面的小灯台，就是在每一地方的灯台。大灯台是在将来的新耶路撒冷出现，小灯台是今天就出现；大灯台是在宇宙中出现，小灯台是在地方上出现。
　　今天神要我们建造的，乃是小灯台。但今天基督教各团体所作的工，都是不顾小灯台。我们所面对的环境、空气、说法和态度，都给我们这种印象。然而，我们看见使徒们当初所作的，全数是建造一地一地的小灯台。彼得不是直接建造新耶路撒冷的大灯台，他乃是建造在犹太地耶路撒冷的小灯台。你我所建造的小灯台，至终就合并为大灯台。小灯台乃是大灯台的组成成分，所以，作小灯台，就是作大灯台。人若说只要作大灯台，不一定要作小灯台；这种说法是不切实际的，并且也不是神的心意和作法，只不过是人避难就易的方式。今天虽然作小灯台是一项麻烦的工作，但我们不该避难就易。若是我们今天讲圣经的道，传福音，有人因此得救，我们就带他们游山玩水，追求个人的灵性造就，众人都会很愉快。然而，我们若要建造召会，要带领得救的圣徒来在一起交通、配搭，这会产生许多麻烦。所以，避难就易的方法，就是只要为着将来的新耶路撒冷，不必管现今召会的建造，更不必管权柄、次序和带领。只要把耶稣告诉人，带人得救就可以，就有将来的新耶路撒冷；这是一般基督教的作法，但这不是合乎神心意的作法。
　　我们看见，使徒们所作的工，没有一点不是为着建造地方的小灯台。主虽然以大灯台作最终的目标，却没有借着任何使徒写一封书信，给新耶路撒冷的大灯台。书信乃是写给每一个地方的小灯台，一一对付他们的问题。使徒们的工作都作在小灯台上，他们传讲的信息，都是以小灯台为对象。这些日子以来，小灯台和大灯台的亮光，在我里面越过越明亮。盼望我们众人都看见，我们需要在小灯台上下功夫。我们若不知如何作小灯台，只要看看大灯台的模型，就能作我们所在地的工作。我们都要清楚，我们乃是要作建造小灯台的工作；这些小灯台至终要合并为大灯台。
　
　　接着，我们要说到恩赐与建造的关系。根据以弗所书，神所赐的不同恩赐，都是为着建造（四7，11~12）。我们必须注意，在建造的事上，首先不在于作什么，而是在于目标和空气。比方，盖房子需要水泥匠、木匠、铁匠等各种工人。水泥匠砌墙，木匠作门，铁匠打铁。分开而言，他们的工作各不相同，恩赐、功用也不一样。然而，在盖房子的事上，这乃是次要的。首要的是，这些人的目标相同，就是来盖房子。你若问铁匠来作什么？他会回答“盖房子”，而不会说来打铁。他所作的是打铁的工作，目的却是为着盖房子。你若问木匠来作什么？他也不是说来作门，必定是说盖房子。你再问水泥匠，回答也是如此。所以，他们虽然是各种不同的工人，有的造门，有的打铁，有的砌墙，但他们的目标却是同一件事，就是盖房子，他们的空气也是盖房子。
　　今天基督徒所作的工作，不一定都是建造，有的反而是制造分裂。虽然都是传福音，有的人是为着建造，有的人却造成分裂。有的人传福音的目标和空气就是建造，有的人传福音的空气和结果却产生分裂。同样的原则，有的人带领人认识基督，其目标和空气是为着建造；有的人带领人认识基督，其空气和目的却叫召会的建造受亏损。
　　事奉神的人都需要看见建造的异象。在没有看见异象之前，人虽然传福音，但那个传福音的目标不是建造，而只是传福音。当人看见建造的异象之后，福音可能传的比从前更多，而他的目标和空气乃是建造；那个传福音就是建造。这样的传福音，里头没有多少叫人可以上天堂、不必下火湖的感觉，而是在建造的目标和空气里。这样传福音所带得救的人，他们得救的感觉也是建造。
　　因此我们才强调，需要看见终极的目标，就是召会的建造。或许你的恩赐是传福音，我的恩赐是作教师，他的恩赐是申言，另一位是治理召会，再一个是医病；众人的恩赐可以不同，但是目标却相同。正如不同的工人，虽有不同的功用，却都在盖造房子；我们的目标和空气，乃是为着召会的建造。我们是在建造的目标和空气里，有各种恩赐的配搭。
　　－以弗所书一九六一年一月二十四日讲于台北（同工聚会）
　
　　本篇信息我们要说到帐幕里的两种材料：皂荚木和细麻布。这两种材料都出于植物。圣经中提到植物的正面预表，都是指基督的人性。简单的说，帐幕中的皂荚木重在它的坚刚，而细麻布则重在它的柔细。说到主坚刚的人性，祂是皂荚木；说到主柔细地人性，祂乃像细麻布。坚刚的皂荚木是作帐幕的支架，为着站立、支撑（出二六15，26，32，37）。柔细地细麻布是为着遮盖（1，31，36，二七9），预表完全、柔细地爱的遮盖；细麻布的柔软说出一种担就别人的性格。所以，在帐幕的建造里，这二种材料预表两种性格：一是皂荚木的性格，一是细麻布的性格。这二者在被建造的人身上，都不可或缺。若是被建造的人，同时具有这二种性格，实在好得无比。然而，人常常偏向一面。例如路德马丁的性格就像皂荚木，坚刚不屈。当教皇定罪他的时候，他仍然坚强站立，不屈不挠。然而，他也许缺乏细麻布柔细地一面。皂荚木及细麻布两面的性格，在主耶稣身上都具备。为着召会的建造，我们需要这两面的性格。
--------本段经节汇集--------
出26:15  
你要用皂荚木作帐幕的竖板。
出26:26  
你要用皂荚木作闩，为帐幕这面的板作五条闩，
出26:32  
要把幔子挂在四根包金的皂荚木柱子上，柱子上当有金钩，柱子安在四个银卯座上。
出26:37  
要用皂荚木为帘子作五根柱子，用金包裹；柱子上当有金钩，又要为柱子铸造五个铜卯座。
出26:1  
你要用十幅幕幔作帐幕；这些幕幔要用捻的细麻，和蓝色、紫色、朱红色线制造，并用巧匠的手工，绣上基路伯。
出26:31  
你要用蓝色、紫色、朱红色线，和捻的细麻织幔子，以巧匠的手工绣上基路伯。
出26:36  
你要拿蓝色、紫色、朱红色线，和捻的细麻，用绣花的手工织帐幕的门帘。
出27:9  
你要作帐幕的院子。院子的南面要用捻的细麻作帷子，长一百肘；
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　此外，我们看见帐幕的竖板是托在银卯座上（二六19）。银表征救赎；托在银卯座上，就是托在主耶稣的救赎上。另一面，银卯座也是指我们。银卯座托着支撑帐幕的竖板，指明我们这些蒙救赎的人，要被神作工到一个地步，至终成为帐幕支撑的力量。这是关于建造的一些原则。
　
　
　　历代以来，许多基督徒作神的工，并没有建造的观念或异象。他们只觉得传福音就是传福音，讲圣经就是讲圣经。然而，我们始终相信，这些工作真实地果效，乃是为着最终的建造。启示录里最后的图画，就是末了的大灯台─新耶路撒冷的异象。新耶路撒冷是一个大灯台，二十一章二十三节说，“那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。”我们看见羔羊是城的灯，而神是其中的光，所以新耶路撒冷乃是一个大灯台。
--------本段经节汇集--------
启21:23  
那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。
------------------------
　　在启示录开头，我们看到七个小灯台，就是七个召会（一20）。新耶路撒冷作为一个大灯台，乃是神在历世历代所作一切工作的总和、集大成。启示录开头，说到在亚西亚的七个地方召会，每个地方召会都是一个小灯台。这些小灯台乃是金灯台，金指明灯台完全是在神性里作成的。在性质与原则上，小灯台和大灯台是一样的，其中的差别只是小与大。小灯台是指一地的召会，就是指那地方上的圣徒。大灯台则不只包括召会时代一切的圣徒，还包括以色列十二支派，就是旧约蒙救赎的人（二一14，12下）。所以两者在人位、组成上有很大的分别，但是在性质和原则上并无二致。
--------本段经节汇集--------
启1:20  
论到你所看见在我右手中的七星，和七个金灯台的奥秘，那七星就是七个召会的使者，七灯台就是七个召会。
启21:14  
城墙有十二根基，根基上有羔羊十二使徒的十二个名字。
启21:12  
有高大的墙；有十二个门，门上有十二位天使；门上又写着以色列十二个支派的名字；
------------------------
　
　　毫无疑问，神历代的工作都是为着最终大灯台的建造。然而在今天，我们要注意自己所在的地方召会，乃是神要建造的一个灯台。以整个宇宙为范围而言，只要我们在宇宙里为神所作的，是出乎神、算得数的，定规在大灯台里。然而在时间中，在这个时代里，我们必须注意，神的心意是要将各地的圣徒，建造成为他们所在地的灯台。今天一般基督教里的人认为，不必管地方上的建造，人只要得救，就是新耶路撒冷的材料；那就是只管大灯台，不在意小灯台。这个观点是不够的，因为启示录不只有最终的大灯台，也有前面的小灯台，就是在每一地方的灯台。大灯台是在将来的新耶路撒冷出现，小灯台是今天就出现；大灯台是在宇宙中出现，小灯台是在地方上出现。　　今天神要我们建造的，乃是小灯台。但今天基督教各团体所作的工，都是不顾小灯台。我们所面对的环境、空气、说法和态度，都给我们这种印象。然而，我们看见使徒们当初所作的，全数是建造一地一地的小灯台。彼得不是直接建造新耶路撒冷的大灯台，他乃是建造在犹太地耶路撒冷的小灯台。你我所建造的小灯台，至终就合并为大灯台。小灯台乃是大灯台的组成成分，所以，作小灯台，就是作大灯台。人若说只要作大灯台，不一定要作小灯台；这种说法是不切实际的，并且也不是神的心意和作法，只不过是人避难就易的方式。今天虽然作小灯台是一项麻烦的工作，但我们不该避难就易。若是我们今天讲圣经的道，传福音，有人因此得救，我们就带他们游山玩水，追求个人的灵性造就，众人都会很愉快。然而，我们若要建造召会，要带领得救的圣徒来在一起交通、配搭，这会产生许多麻烦。所以，避难就易的方法，就是只要为着将来的新耶路撒冷，不必管现今召会的建造，更不必管权柄、次序和带领。只要把耶稣告诉人，带人得救就可以，就有将来的新耶路撒冷；这是一般基督教的作法，但这不是合乎神心意的作法。　　我们看见，使徒们所作的工，没有一点不是为着建造地方的小灯台。主虽然以大灯台作最终的目标，却没有借着任何使徒写一封书信，给新耶路撒冷的大灯台。书信乃是写给每一个地方的小灯台，一一对付他们的问题。使徒们的工作都作在小灯台上，他们传讲的信息，都是以小灯台为对象。这些日子以来，小灯台和大灯台的亮光，在我里面越过越明亮。盼望我们众人都看见，我们需要在小灯台上下功夫。我们若不知如何作小灯台，只要看看大灯台的模型，就能作我们所在地的工作。我们都要清楚，我们乃是要作建造小灯台的工作；这些小灯台至终要合并为大灯台。
　
　　接着，我们要说到恩赐与建造的关系。根据以弗所书，神所赐的不同恩赐，都是为着建造（四7，11~12）。我们必须注意，在建造的事上，首先不在于作什么，而是在于目标和空气。比方，盖房子需要水泥匠、木匠、铁匠等各种工人。水泥匠砌墙，木匠作门，铁匠打铁。分开而言，他们的工作各不相同，恩赐、功用也不一样。然而，在盖房子的事上，这乃是次要的。首要的是，这些人的目标相同，就是来盖房子。你若问铁匠来作什么？他会回答“盖房子”，而不会说来打铁。他所作的是打铁的工作，目的却是为着盖房子。你若问木匠来作什么？他也不是说来作门，必定是说盖房子。你再问水泥匠，回答也是如此。所以，他们虽然是各种不同的工人，有的造门，有的打铁，有的砌墙，但他们的目标却是同一件事，就是盖房子，他们的空气也是盖房子。
--------本段经节汇集--------
弗4:7  
但恩典赐给我们各人，是照着基督恩赐的度量。
弗4:11  
祂所赐的，有些是使徒，有些是申言者，有些是传福音者，有些是牧人和教师，
弗4:12  
为要成全圣徒，目的是为着职事的工作，为着建造基督的身体，
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　　今天基督徒所作的工作，不一定都是建造，有的反而是制造分裂。虽然都是传福音，有的人是为着建造，有的人却造成分裂。有的人传福音的目标和空气就是建造，有的人传福音的空气和结果却产生分裂。同样的原则，有的人带领人认识基督，其目标和空气是为着建造；有的人带领人认识基督，其空气和目的却叫召会的建造受亏损。　　事奉神的人都需要看见建造的异象。在没有看见异象之前，人虽然传福音，但那个传福音的目标不是建造，而只是传福音。当人看见建造的异象之后，福音可能传的比从前更多，而他的目标和空气乃是建造；那个传福音就是建造。这样的传福音，里头没有多少叫人可以上天堂、不必下火湖的感觉，而是在建造的目标和空气里。这样传福音所带得救的人，他们得救的感觉也是建造。　　因此我们才强调，需要看见终极的目标，就是召会的建造。或许你的恩赐是传福音，我的恩赐是作教师，他的恩赐是申言，另一位是治理召会，再一个是医病；众人的恩赐可以不同，但是目标却相同。正如不同的工人，虽有不同的功用，却都在盖造房子；我们的目标和空气，乃是为着召会的建造。我们是在建造的目标和空气里，有各种恩赐的配搭。　　一九六一年一月二十四日讲于台北（同工聚会）
　
THE PROPER CHARACTER FOR THE BUILDING UP OF THE CHURCH AS SEEN IN THE MATERIALS OF THE TABERNACLE
　Acacia wood and fine linen are two materials that were used in the tabernacle. Both materials are from the plant life. In the Bible plants denote the humanity of Christ. In the tabernacle acacia wood denotes strength, and fine linen denotes fineness. Acacia wood signifies the Lord’s strong humanity, and fine linen signifies His fine humanity. The strong acacia wood is the framework of the tabernacle for its standing and holding up (Exo. 26:15, 26, 32, 37). The fine linen is for covering (vv. 1, 31, 36; 27:9) and typifies the perfect and fine covering of love. Acacia wood speaks of a character that bears others. In the building of the tabernacle these two materials typify two character traits, both of which are indispensable in those who are being built up. It is good for a believer to possess both character traits. However, a believer often possesses only one. For example, Martin Luther’s character was strong and unyielding like acacia wood. When the pope condemned him, he stood resolutely and was unyielding. But he might have lacked the fine linen. The Lord Jesus’ character possessed both the aspect of acacia wood and of fine linen. We need these two aspects in our character for the building of the church.
　Furthermore, the standing boards of the tabernacle rest in sockets of silver (26:19). Silver signifies redemption; therefore, to rest in sockets of silver is to rest in the redemption of the Lord Jesus. The sockets of silver refer also to us. The fact that the supporting standing boards rest in sockets of silver indicates that those who are redeemed need to be worked on by God until they become the supporting strength of the tabernacle. These are some principles concerning building.
　
THE GREAT LAMPSTAND AND THE LOCAL LAMPSTANDS
　
The Lampstands Differing in Size, but Their Nature Being the Same
　Throughout the ages Christians have served God without the concept or vision of building. The purpose of preaching the gospel was to preach the gospel, and the purpose of teaching the Bible was to teach the Bible. However, the issue of our service should be the building. Revelation contains a vision of the ultimate, great lampstand—the New Jerusalem. The New Jerusalem is a great lampstand. Verse 23 of chapter 21 says, “The city has no need of the sun or of the moon that they should shine in it, for the glory of God illumined it, and its lamp is the Lamb.” The Lamb is the lamp of the city, and God is the light within the lamp, so the New Jerusalem is a great lampstand.
　At the beginning of Revelation there are seven small lampstands, which are the seven churches (1:20). As a great lampstand, the New Jerusalem is the totality and aggregate of God’s work throughout the ages. The beginning of Revelation speaks of the seven local churches which are in Asia (v. 4). Each local church is a golden lampstand. The lampstands being golden indicates that they are wholly of the divine nature. In nature the lampstands in chapter 1 are the same as the great lampstand in chapter 21. The only difference is their composition. A local lampstand refers to the church in a locality, which is composed of the saints in that locality, but the great lampstand includes all the believers in the church age and the twelve tribes of Israel, the redeemed in the Old Testament (21:14, 12). The difference between the lampstands in Revelation 1 and the lampstand in chapter 21 is a matter of composition; they are identical in nature.
　
Building the Local Lampstands and Consummately the Great Lampstand
　God’s work throughout the ages is for building the ultimate great lampstand. But we need to focus on the local church we are in as the lampstand that God wants to build. In the realm of eternity, as long as our service is out of God and of value to Him, it is a part of the great lampstand. However, in this age God’s will is to build the saints in a locality into a lampstand in that locality. Christianity says that there is no need to care for local building, because as soon as a person is saved, he is material for the New Jerusalem. This understanding cares only for the great lampstand, not for the local lampstands, and is inadequate, because Revelation contains not only the great lampstand but also the local lampstands, which are lampstands in different localities. The great lampstand is the coming New Jerusalem, but the local lampstands are present today. The great lampstand is universal, but the local lampstands are in localities.
　God wants us to build the local lampstands today. But the work done in Christianity disregards the local lampstands. The environment, atmosphere, view, and attitude in Christianity disregard the local lampstands. The apostles built lampstands in locality after locality. Peter did not build the great lampstand of the New Jerusalem directly, but he built the lampstand in Jerusalem in the land of Judea. The lampstands that we build will ultimately be incorporated into the great lampstand. The local lampstands are the constituents of the great lampstand; hence, the work of local lampstands is the work of the great lampstand. The view of building the great lampstand but neglecting the local lampstands is impractical. That is not God’s will or His way; rather, it is man’s way of avoiding difficulty. The work of the local lampstands is troublesome, but we should not avoid this difficulty or seek an easy way. It is easy to preach the gospel, bring people to salvation, teach the Bible, and hold retreats for individual spiritual edification. But if we want to build the church in a locality and bring the believers together for fellowship and coordination, we will encounter many problems. Therefore, it is easy to care for the coming New Jerusalem and disregard the building of the church in a locality; we avoid authority, order, and leading. The practice of merely telling people about Jesus and bringing them to salvation for the coming New Jerusalem is found in Christianity, but it is not according to God’s will.
　Every aspect of the apostles’ work was for building up the local lampstands. Even though the Lord has the great lampstand as His ultimate goal, no Epistle was written to the great lampstand—the New Jerusalem. The Epistles were written to the small local lampstands in order to deal with their problems. The work of the apostles was for the local lampstands; the local lampstands were the object of their Epistles. The light concerning the local lampstands and the great lampstand is becoming brighter and clearer. We must be clear concerning our need to spend the time to labor on the local lampstands. If we do not know how to do the work of building up local lampstands, we should look at the model of the great lampstand. This model shows us how to serve in our locality. Our work must build the local lampstands, which ultimately become the great lampstand.
　
THE GOAL AND ATMOSPHERE OF BUILDING
　Let us now consider the relationship between gifts and building. According to Ephesians, the various gifts given by God are for the building (4:7, 11-12). We must note that the building depends not on what is done but on the goal and atmosphere. For example, building a house requires workmen with various skills, such as a mason, carpenter, and blacksmith. The mason builds the walls, the carpenter makes the doors, and the blacksmith forges metal. The work, gifts, and functions of the various workmen differ. But this is secondary in relation to building the house. The first and foremost matter is that the men have the same goal, which is to build the house. The goal of the blacksmith is to build the house, not to forge metal. Even though his work consists of forging metal, the purpose of his work is the building of the house. Likewise, the goal of the carpenter is to build the house, not to make doors. This also applies to the mason. Hence, although there are different kinds of workmen—some make doors, others forge metal, and still others lay walls—their goal is to build the house, and the atmosphere of their work is also to build the house.
　Not all Christians work for the building; on the contrary, the work of some creates divisions. Some preach the gospel for the building, indicating that the building is the goal and atmosphere of their preaching the gospel. But when others preach the gospel, divisions are formed, indicating that divisions are the goal and atmosphere of their preaching the gospel. In the same principle, some Christians bring people to know Christ for the goal and atmosphere of building, but when others bring people to know Christ, their goal and atmosphere cause the building of the church to suffer loss.
　Those who serve God must see the vision of the building. Until a Christian sees the vision of the building, the goal of his preaching the gospel is merely preaching the gospel, not building. After he sees the vision of the building, the goal and atmosphere of his work are for the building. His preaching the gospel is for the building. He preaches the gospel not merely to save people from the lake of fire but with the goal and atmosphere of building the house of God. Furthermore, the feeling of those who are saved through such gospel preaching is also the building.
　Therefore, we emphasize the need to see the ultimate goal, the building up of the church. Perhaps a brother has the gift of an evangelist, another of a teacher, another of prophesying, another of managing the church, and yet another of healing. They can have different gifts, but their goal is the same. Just as different workmen have different functions, yet they all build one house, so our goal and atmosphere are for the building up of the church. The coordination of the various gifts is in the goal and atmosphere of building.
 
　　本篇信息我们要说到帐幕里的两种材料：皂荚木和细麻布。这两种材料都出于植物。圣经中提到植物的正面预表，都是指基督的人性。简单的说，帐幕中的皂荚木重在它的坚刚，而细麻布则重在它的柔细。说到主坚刚的人性，祂是皂荚木；说到主柔细地人性，祂乃像细麻布。坚刚的皂荚木是作帐幕的支架，为着站立、支撑（出二六15，26，32，37）。柔细地细麻布是为着遮盖（1，31，36，二七9），预表完全、柔细地爱的遮盖；细麻布的柔软说出一种担就别人的性格。所以，在帐幕的建造里，这二种材料预表两种性格：一是皂荚木的性格，一是细麻布的性格。这二者在被建造的人身上，都不可或缺。若是被建造的人，同时具有这二种性格，实在好得无比。然而，人常常偏向一面。例如路德马丁的性格就像皂荚木，坚刚不屈。当教皇定罪他的时候，他仍然坚强站立，不屈不挠。然而，他也许缺乏细麻布柔细地一面。皂荚木及细麻布两面的性格，在主耶稣身上都具备。为着召会的建造，我们需要这两面的性格。

　　此外，我们看见帐幕的竖板是托在银卯座上（二六19）。银表征救赎；托在银卯座上，就是托在主耶稣的救赎上。另一面，银卯座也是指我们。银卯座托着支撑帐幕的竖板，指明我们这些蒙救赎的人，要被神作工到一个地步，至终成为帐幕支撑的力量。这是关于建造的一些原则。
 
　Acacia wood and fine linen are two materials that were used in the tabernacle. Both materials are from the plant life. In the Bible plants denote the humanity of Christ. In the tabernacle acacia wood denotes strength, and fine linen denotes fineness. Acacia wood signifies the Lord’s strong humanity, and fine linen signifies His fine humanity. The strong acacia wood is the framework of the tabernacle for its standing and holding up (Exo. 26:15, 26, 32, 37). The fine linen is for covering (vv. 1, 31, 36; 27:9) and typifies the perfect and fine covering of love. Acacia wood speaks of a character that bears others. In the building of the tabernacle these two materials typify two character traits, both of which are indispensable in those who are being built up. It is good for a believer to possess both character traits. However, a believer often possesses only one. For example, Martin Luther’s character was strong and unyielding like acacia wood. When the pope condemned him, he stood resolutely and was unyielding. But he might have lacked the fine linen. The Lord Jesus’ character possessed both the aspect of acacia wood and of fine linen. We need these two aspects in our character for the building of the church.

　Furthermore, the standing boards of the tabernacle rest in sockets of silver (26:19). Silver signifies redemption; therefore, to rest in sockets of silver is to rest in the redemption of the Lord Jesus. The sockets of silver refer also to us. The fact that the supporting standing boards rest in sockets of silver indicates that those who are redeemed need to be worked on by God until they become the supporting strength of the tabernacle. These are some principles concerning building.
　　历代以来，许多基督徒作神的工，并没有建造的观念或异象。他们只觉得传福音就是传福音，讲圣经就是讲圣经。然而，我们始终相信，这些工作真实地果效，乃是为着最终的建造。启示录里最后的图画，就是末了的大灯台─新耶路撒冷的异象。新耶路撒冷是一个大灯台，二十一章二十三节说，“那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。”我们看见羔羊是城的灯，而神是其中的光，所以新耶路撒冷乃是一个大灯台。

　　在启示录开头，我们看到七个小灯台，就是七个召会（一20）。新耶路撒冷作为一个大灯台，乃是神在历世历代所作一切工作的总和、集大成。启示录开头，说到在亚西亚的七个地方召会，每个地方召会都是一个小灯台。这些小灯台乃是金灯台，金指明灯台完全是在神性里作成的。在性质与原则上，小灯台和大灯台是一样的，其中的差别只是小与大。小灯台是指一地的召会，就是指那地方上的圣徒。大灯台则不只包括召会时代一切的圣徒，还包括以色列十二支派，就是旧约蒙救赎的人（二一14，12下）。所以两者在人位、组成上有很大的分别，但是在性质和原则上并无二致。
 
　Throughout the ages Christians have served God without the concept or vision of building. The purpose of preaching the gospel was to preach the gospel, and the purpose of teaching the Bible was to teach the Bible. However, the issue of our service should be the building. Revelation contains a vision of the ultimate, great lampstand—the New Jerusalem. The New Jerusalem is a great lampstand. Verse 23 of chapter 21 says, “The city has no need of the sun or of the moon that they should shine in it, for the glory of God illumined it, and its lamp is the Lamb.” The Lamb is the lamp of the city, and God is the light within the lamp, so the New Jerusalem is a great lampstand.

　At the beginning of Revelation there are seven small lampstands, which are the seven churches (1:20). As a great lampstand, the New Jerusalem is the totality and aggregate of God’s work throughout the ages. The beginning of Revelation speaks of the seven local churches which are in Asia (v. 4). Each local church is a golden lampstand. The lampstands being golden indicates that they are wholly of the divine nature. In nature the lampstands in chapter 1 are the same as the great lampstand in chapter 21. The only difference is their composition. A local lampstand refers to the church in a locality, which is composed of the saints in that locality, but the great lampstand includes all the believers in the church age and the twelve tribes of Israel, the redeemed in the Old Testament (21:14, 12). The difference between the lampstands in Revelation 1 and the lampstand in chapter 21 is a matter of composition; they are identical in nature.
　　毫无疑问，神历代的工作都是为着最终大灯台的建造。然而在今天，我们要注意自己所在的地方召会，乃是神要建造的一个灯台。以整个宇宙为范围而言，只要我们在宇宙里为神所作的，是出乎神、算得数的，定规在大灯台里。然而在时间中，在这个时代里，我们必须注意，神的心意是要将各地的圣徒，建造成为他们所在地的灯台。今天一般基督教里的人认为，不必管地方上的建造，人只要得救，就是新耶路撒冷的材料；那就是只管大灯台，不在意小灯台。这个观点是不够的，因为启示录不只有最终的大灯台，也有前面的小灯台，就是在每一地方的灯台。大灯台是在将来的新耶路撒冷出现，小灯台是今天就出现；大灯台是在宇宙中出现，小灯台是在地方上出现。

　　今天神要我们建造的，乃是小灯台。但今天基督教各团体所作的工，都是不顾小灯台。我们所面对的环境、空气、说法和态度，都给我们这种印象。然而，我们看见使徒们当初所作的，全数是建造一地一地的小灯台。彼得不是直接建造新耶路撒冷的大灯台，他乃是建造在犹太地耶路撒冷的小灯台。你我所建造的小灯台，至终就合并为大灯台。小灯台乃是大灯台的组成成分，所以，作小灯台，就是作大灯台。人若说只要作大灯台，不一定要作小灯台；这种说法是不切实际的，并且也不是神的心意和作法，只不过是人避难就易的方式。今天虽然作小灯台是一项麻烦的工作，但我们不该避难就易。若是我们今天讲圣经的道，传福音，有人因此得救，我们就带他们游山玩水，追求个人的灵性造就，众人都会很愉快。然而，我们若要建造召会，要带领得救的圣徒来在一起交通、配搭，这会产生许多麻烦。所以，避难就易的方法，就是只要为着将来的新耶路撒冷，不必管现今召会的建造，更不必管权柄、次序和带领。只要把耶稣告诉人，带人得救就可以，就有将来的新耶路撒冷；这是一般基督教的作法，但这不是合乎神心意的作法。

　　我们看见，使徒们所作的工，没有一点不是为着建造地方的小灯台。主虽然以大灯台作最终的目标，却没有借着任何使徒写一封书信，给新耶路撒冷的大灯台。书信乃是写给每一个地方的小灯台，一一对付他们的问题。使徒们的工作都作在小灯台上，他们传讲的信息，都是以小灯台为对象。这些日子以来，小灯台和大灯台的亮光，在我里面越过越明亮。盼望我们众人都看见，我们需要在小灯台上下功夫。我们若不知如何作小灯台，只要看看大灯台的模型，就能作我们所在地的工作。我们都要清楚，我们乃是要作建造小灯台的工作；这些小灯台至终要合并为大灯台。
 
　God’s work throughout the ages is for building the ultimate great lampstand. But we need to focus on the local church we are in as the lampstand that God wants to build. In the realm of eternity, as long as our service is out of God and of value to Him, it is a part of the great lampstand. However, in this age God’s will is to build the saints in a locality into a lampstand in that locality. Christianity says that there is no need to care for local building, because as soon as a person is saved, he is material for the New Jerusalem. This understanding cares only for the great lampstand, not for the local lampstands, and is inadequate, because Revelation contains not only the great lampstand but also the local lampstands, which are lampstands in different localities. The great lampstand is the coming New Jerusalem, but the local lampstands are present today. The great lampstand is universal, but the local lampstands are in localities.

　God wants us to build the local lampstands today. But the work done in Christianity disregards the local lampstands. The environment, atmosphere, view, and attitude in Christianity disregard the local lampstands. The apostles built lampstands in locality after locality. Peter did not build the great lampstand of the New Jerusalem directly, but he built the lampstand in Jerusalem in the land of Judea. The lampstands that we build will ultimately be incorporated into the great lampstand. The local lampstands are the constituents of the great lampstand; hence, the work of local lampstands is the work of the great lampstand. The view of building the great lampstand but neglecting the local lampstands is impractical. That is not God’s will or His way; rather, it is man’s way of avoiding difficulty. The work of the local lampstands is troublesome, but we should not avoid this difficulty or seek an easy way. It is easy to preach the gospel, bring people to salvation, teach the Bible, and hold retreats for individual spiritual edification. But if we want to build the church in a locality and bring the believers together for fellowship and coordination, we will encounter many problems. Therefore, it is easy to care for the coming New Jerusalem and disregard the building of the church in a locality; we avoid authority, order, and leading. The practice of merely telling people about Jesus and bringing them to salvation for the coming New Jerusalem is found in Christianity, but it is not according to God’s will.

　Every aspect of the apostles’ work was for building up the local lampstands. Even though the Lord has the great lampstand as His ultimate goal, no Epistle was written to the great lampstand—the New Jerusalem. The Epistles were written to the small local lampstands in order to deal with their problems. The work of the apostles was for the local lampstands; the local lampstands were the object of their Epistles. The light concerning the local lampstands and the great lampstand is becoming brighter and clearer. We must be clear concerning our need to spend the time to labor on the local lampstands. If we do not know how to do the work of building up local lampstands, we should look at the model of the great lampstand. This model shows us how to serve in our locality. Our work must build the local lampstands, which ultimately become the great lampstand.
　　接着，我们要说到恩赐与建造的关系。根据以弗所书，神所赐的不同恩赐，都是为着建造（四7，11~12）。我们必须注意，在建造的事上，首先不在于作什么，而是在于目标和空气。比方，盖房子需要水泥匠、木匠、铁匠等各种工人。水泥匠砌墙，木匠作门，铁匠打铁。分开而言，他们的工作各不相同，恩赐、功用也不一样。然而，在盖房子的事上，这乃是次要的。首要的是，这些人的目标相同，就是来盖房子。你若问铁匠来作什么？他会回答“盖房子”，而不会说来打铁。他所作的是打铁的工作，目的却是为着盖房子。你若问木匠来作什么？他也不是说来作门，必定是说盖房子。你再问水泥匠，回答也是如此。所以，他们虽然是各种不同的工人，有的造门，有的打铁，有的砌墙，但他们的目标却是同一件事，就是盖房子，他们的空气也是盖房子。

　　今天基督徒所作的工作，不一定都是建造，有的反而是制造分裂。虽然都是传福音，有的人是为着建造，有的人却造成分裂。有的人传福音的目标和空气就是建造，有的人传福音的空气和结果却产生分裂。同样的原则，有的人带领人认识基督，其目标和空气是为着建造；有的人带领人认识基督，其空气和目的却叫召会的建造受亏损。

　　事奉神的人都需要看见建造的异象。在没有看见异象之前，人虽然传福音，但那个传福音的目标不是建造，而只是传福音。当人看见建造的异象之后，福音可能传的比从前更多，而他的目标和空气乃是建造；那个传福音就是建造。这样的传福音，里头没有多少叫人可以上天堂、不必下火湖的感觉，而是在建造的目标和空气里。这样传福音所带得救的人，他们得救的感觉也是建造。

　　因此我们才强调，需要看见终极的目标，就是召会的建造。或许你的恩赐是传福音，我的恩赐是作教师，他的恩赐是申言，另一位是治理召会，再一个是医病；众人的恩赐可以不同，但是目标却相同。正如不同的工人，虽有不同的功用，却都在盖造房子；我们的目标和空气，乃是为着召会的建造。我们是在建造的目标和空气里，有各种恩赐的配搭。

　　一九六一年一月二十四日讲于台北（同工聚会）
 
　Let us now consider the relationship between gifts and building. According to Ephesians, the various gifts given by God are for the building (4:7, 11-12). We must note that the building depends not on what is done but on the goal and atmosphere. For example, building a house requires workmen with various skills, such as a mason, carpenter, and blacksmith. The mason builds the walls, the carpenter makes the doors, and the blacksmith forges metal. The work, gifts, and functions of the various workmen differ. But this is secondary in relation to building the house. The first and foremost matter is that the men have the same goal, which is to build the house. The goal of the blacksmith is to build the house, not to forge metal. Even though his work consists of forging metal, the purpose of his work is the building of the house. Likewise, the goal of the carpenter is to build the house, not to make doors. This also applies to the mason. Hence, although there are different kinds of workmen—some make doors, others forge metal, and still others lay walls—their goal is to build the house, and the atmosphere of their work is also to build the house.

　Not all Christians work for the building; on the contrary, the work of some creates divisions. Some preach the gospel for the building, indicating that the building is the goal and atmosphere of their preaching the gospel. But when others preach the gospel, divisions are formed, indicating that divisions are the goal and atmosphere of their preaching the gospel. In the same principle, some Christians bring people to know Christ for the goal and atmosphere of building, but when others bring people to know Christ, their goal and atmosphere cause the building of the church to suffer loss.

　Those who serve God must see the vision of the building. Until a Christian sees the vision of the building, the goal of his preaching the gospel is merely preaching the gospel, not building. After he sees the vision of the building, the goal and atmosphere of his work are for the building. His preaching the gospel is for the building. He preaches the gospel not merely to save people from the lake of fire but with the goal and atmosphere of building the house of God. Furthermore, the feeling of those who are saved through such gospel preaching is also the building.

　Therefore, we emphasize the need to see the ultimate goal, the building up of the church. Perhaps a brother has the gift of an evangelist, another of a teacher, another of prophesying, another of managing the church, and yet another of healing. They can have different gifts, but their goal is the same. Just as different workmen have different functions, yet they all build one house, so our goal and atmosphere are for the building up of the church. The coordination of the various gifts is in the goal and atmosphere of building.

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