We shall continue the study of Exodus, the second book of the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
Note: We have come to the final section of the Book of Exodus in which Moses records the actual carrying out of the commands of the Lord in the building of the Tabernacle through which the Lord would fulfill His promise of His ever-presence. This section may be divided into:
The Reiteration of the Sabbath Law (35:1-3)
The gathering of materials (35:4-29)
The recognition of the artisans (35:30 – 36:7)
The actual construction of the Tabernacle (36:8-38)
The preparation of sacral vestments (39:1-31)
Inspection and Erection of the Tabernacle (40:1-33)
The manifestation of the Lord’s Presence (40:34-37)
(1) In kicking into motion the actual construction of the Tabernacle which signifies God’s Presence, why, of all commandments, was it necessary to first re-emphasize the keeping of the Sabbath?
(2) Why did Moses point out, of all things Sabbath, the prohibition of lighting fire? (The lighting of fire most likely had to do with cooking)
(3) Now, Moses set in motion the collection of things needed for the construction of the Tabernacle from this wilderness community. Where do you think these gems and valuables came from?
(4) Did their source make the act of giving necessarily any easier? Why or why not?
(5) “If” the people did give, what might such an act of giving represent?
(6) In the list of crafts and trades listed, can you find a role for yourself (if you were there)?
(7) What might be your best-fit today in serving the Lord—whether in your local church or in other Kingdom service for the Lord?
(8) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
註：我們已讀到出埃及記的最後一個段落：摩西把他們怎樣聽命遵照神的吩咐，建成會幕的經過記錄下來—這會幕是神實踐祂同在應許的媒介。
(1) 為何在正式開工建造會幕之時，摩西先要重申安息日之誡命？
(2) 為何在重申這安息日之誡命時，他特別在此指出不可生火的條例？(在住處生火似與煮食有關)
(3) 百姓身在曠野之中，這些貴重的奉獻物品從那裡來的呢？
(4) 這些物品的來源會叫他們更容易獻上嗎？為甚麼？
(5) 「如果」百姓真的願意獻上這些貴重物品，你以為原因是什麼？
(6) 從這樣所列的種種工匠和技師，你可找到你的專長嗎？
(7) 今天在神的事工中，你可以參與什麼崗位呢？
(8) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“All who are skilled among you are to come and make everything the Lord has commanded the tabernacle with its tents and its covering, clasps, frames, crossbars, posts and bases.” (Exod. 35:10-11)
Previously I mentioned that there is no difference between a spiritual ministry and a non-spiritual service for the Lord. All Christian ministries are spiritual ministries. However, there are indeed spiritual believers and carnal believers. As a great servant of the Lord of a former generation said, “Even cutting an orange is spiritual for a spiritual person.”
From time to time, I have come across some real spiritual persons who have gone quietly about doing their less-than-visible ministries in the church, namely the janitorial and house-keeping duties. They are only noticed in the odd occasions when say, the toilet was not clean enough, often being messed up by some irresponsible person after it was just cleaned. While they seldom, if ever, received praises or recognition, they went about doing their spiritual ministries faithfully. Without naming names, I just wish to say thank you to those faithful church janitors I have come across all these years. Your labor in the Lord is not in vain.
「你們中間凡心裡有智慧的，都要來作耶和華一切所吩咐的……」 (出35:10)
我曾談到在神的家，事奉沒有屬靈與不屬靈的界別，但卻有屬靈與屬肉體的人之分別。其實所有為神而作的，都是屬靈的事工。上一代被神重用的一位神僕更曾說：屬靈人就是切水果，也是屬靈(的行為) 。
在這麼多年的教會生活中，我就遇到不少在背地裡、默默忠心事奉的人—我是指在教會中作清潔的。他們往往只在被責怪時才引人注目，(而往往不是他們的錯) ；平日忠心勞力的後果，卻鮮有被人提出來稱讚的。在此，我想向這些弟兄姊妹說句：謝謝；你們在主裡的勞苦，絕不會是徒然的。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) How does the Bible describe those who were willing to offer their possessions and/ or their skills to this sacred project?
(2) Would it please the Lord, if one were to give, and yet had not been “moved” within?
(3) What is the reason for your giving today?
(4) Why does the Bible single out the leaders in their giving of “onyx stones and other gems”?
(5) How important is it for the leader to take the lead in giving?
(6) What kind of a picture is being painted in this section? What might be the most appropriate adjective to describe it?
(7) What have you learned today and how may you apply it in your life?
第163日
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。 (1) 聖經怎樣形容那些奉獻財物或技能的百姓？
(2) 如果一個人心裡沒有「受感」而奉獻，能討神的喜悅嗎？為什麼？
(3) 你今天奉獻的主因是什麼？
(4) 為何聖經特別提到「官長」奉獻紅瑪瑙等寶物？
(5) 作領袖的率先奉獻的重要性何在？
(6) 你可以怎樣貼切的形容這裡的情境呢？
(7) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“(A)nd everyone who was willing and whose hearts moved them came and brought an offering to the Lord for the work on the tent of meeting...” (Exod. 35:21)
It is interesting to note how the Bible describes those who came forward to give of their possessions—precious gems, fabrics and other valuables—for the construction of the Tabernacle. These were people who were “willing” and their hearts had moved them to give. In other words, two things marked their giving:
They were giving willingly, meaning not out of obligation, and with an eagerness to share in the needs of the construction of the Tabernacle.
These people in Exodus were giving because their hearts had been moved. The question we wish to ask is, “moved by what?” The answer appears to be obvious — they have been moved by the Spirit of the Lord. These were the people who, not long ago, rebelled against the Lord by building a golden calf, and as the Lord sent words to them that He would no longer lead them with His own Presence, they were distressed. Now, with the command to construct the Tabernacle, God signified that He had relented and would, through the Tabernacle, be ever-present to lead them. How could they not be moved? How could they not give?
We often like to look down upon this generation of Israelites in the wilderness, but at least there is one thing we definitely should learn from them, and that is in the area of giving—out of willingness and out of a heart that is moved by the Spirit of the Lord. I trust that your giving is not out of obligation, but out of a willing and eagerness to give to the business of the Lord¸ but can you also say that your giving is a result of being moved by the Spirit of the Lord? If we are not concerned with His Kingdom’s business, I do not think our hearts will be moved by His Spirit.
「凡心裡受感和甘心樂意的，都拿耶和華的禮物來，用作會幕和其中一切的使用…… 」 （出35:21）
聖經中，對那些樂意為會幕而奉獻寶物、銀子和線等的百姓之稱讚是很特別的。聖經稱他們「為心裡受感」和「甘心樂意」的。意思是說：他們的奉獻絕非是出於勉強，也非出於責任，乃是受感、熱衷於在神的事工上有份的。問題是：他們是被什麼所感動的呢？答案似乎是清楚的—他們是被聖靈所感動的。
這些不久之前，因造金牛犢而犯罪、得罪神的百姓，在知道神發怒不願與他們同去時、深以為兇信而後悔；現在知道神已轉意，並要藉會幕的建造來表明祂繼續的同在，他們豈能不受感動，豈能不樂意、極力的捐獻呢?
我們常常輕看這些在曠野中漂流的以色列人，但誰知，他們卻有我們藉得學習的地方。就是能有被感、樂意奉獻的心。我相信你今天的奉獻是出於樂意，而不是出於勉強的。但是，能否說是被神的靈所感動的呢？如果不是被神所感動的，我們的奉獻是否真的稱得上是討神喜悅的呢？
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
Imagine yourself as Bezalel:
(1) How would you feel being chosen to head up this sacred project by God?
(2) How would you deal with the challenge of this “most holy” project?
(3) How would you look upon your many gifts?
(4) How would you carry out your leadership, especially in the supervision of other artisans (all volunteers)?
(5) What might be most important to you in the fulfillment of this calling?
(6) How would you approach each Sabbath, especially when work might be behind schedule?
(7) What might happen when a particular design is too hard to follow or construct?
(8) How does the Bible describe the giving of the people?
(9) Do you think the people were really unaware of the more-than-enough supplies given for the project?
(10) Why did they still keep giving?
(11) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題
如果你是比撒列：
(1) 你對被神揀選作這聖工的總管/總工程師有何感想？
(2) 你會怎樣面對這「至聖」的聖工？
(3) 你會怎樣看神賜你的各樣恩賜？
(4) 你會怎樣處理你領導眾義工的身份和責任？
(5) 你對這身份/事工最看重的是什麼？
(6) 你會怎樣處理每周的安息日，特別當那周的工作不大順利，甚至有遲誤之憂慮？
(7) 當部份的工程產生難處，或設計發生困難，你會怎樣處理？
(8) 聖經怎樣繼續形容奉獻者的舉動？
(9) 你以為百姓真的知道所收的奉獻已是有餘嗎？
(10) 為什麼百姓仍繼續的捐獻？
(11) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Then Moses gave an order…And so the people were restrained from bringing more.” (Exod. 36:6)
I am sure most of us feel really glad for the Israelites, for Moses and for God as we read about how the people gave so generously toward the needs of the building of the Tabernacle. It is indeed refreshing to know that, when God moves the heart of the people, even people who are not known for their unity could give so hilariously and in unity, and become such a blessing to the household of the Lord and give glory to God.
Interestingly though, I came across a commentator who only looks at the negative side of things. He bemoans that these Israelites were so carnal that even when they gave so generously, they became an impediment to the work of the Lord that the work of the building of the Tabernacle had to come to a halt!
I pity this (famous) bible scholar. He must have been so hurt in his ministry among God’s people that even in times of rejoicing, he could not join in to share not only the joy of the people, but that of the Lord. Somehow he reminds me of one of the characters in the parable of the Prodigal Son in Luke 15.
「摩西傳命...... 這樣纔攔住百姓，不再拿禮物來」 (出36:6)
讀到以色列人不斷的把會幕所需要的物品送到摩西那裡，甚至過於所需用的，我們不禁也替他們感到興奮，因為這是同心的表現。同時叫我們知道，當神自己在動工時，就是一向不是以同心著稱的百姓，在「受感」之下，是可以成為神家的祝福，帶給神榮耀的。
奇怪的是，在這罕有同心的以色列人歷史的片段中，卻有解經家只看到負面的一面，認為他們不屬靈到一個地步，連在甘心喜樂奉獻中，卻連累到神的工作要停頓而受損。
讀到這解經者(一位有名的前輩) 的心聲，不禁想到他可能身經百戰，在事奉上遭受到極多、極大的創傷，以至在該喜樂的時刻，卻不能與人、與神一起歡喜快樂！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
These verses of actual construction of the Tabernacle and its contents are basically the verbatim repetition of the order given in previous chapters (25-30), except for minor variations. Therefore, I would suggest that we review the questions posed in previous chapters (reprinted in italics below, with scriptural reference adapted to the current passages for the next few days), and see if you might gain deeper insights in the details recorded concerning the Tabernacle and its contents:
This is a long chapter that could be rather mundane, but I would suggest that you still read it slowly with the following divisions and highlights as a guide. Perhaps, pay attention to the kind of materials and color and try to understand their meaning:
Vv. 8-13: the tabernacle is made up of 10 curtains of expensive fabric and yarn of two sets of five curtains each, joined by loops to stretch about 60 feet in length and 42 feet in height. Note that cherubim are embroidered on them.
Vv. 14-19: to protect the expensive curtains, an additional set of curtains and two covers are to be made. The curtains are made of goat skins with hair intact, stretching about 66 feet in length and 45 feet in height, enough to cover the tabernacle proper, including its front and back. In addition to these two layers, another cover of rams’ hide, plus another cover of sea-cows’ hides are to be made, making the tabernacle a tent of four layers.
Vv.20-34: these curtains are to be held by upright supports anchored in pedestals of silver and bound together by a series of cross-members and two special corner supports.
Vv. 35-36: the tabernacle is to be further divided into a smaller Holy of Holies (of 15’ x 15’ x 15’) where the ark will be located, separated by a veil with fine fabric with the cherubim embroidered on it, and the Holy Place (of 30’ x 15’ x 15’—size mentioned in the original instruction in chapter 26).
Vv. 37-38: The open east end of the tabernacle is to be closed by a screen made of the same materials as the inner curtains and the veil.
(1) Did you notice a gradual change in the type of materials in the design of the tabernacle “from more to less precious materials the greater the distance from the Holy of Holies and the Holy Place”? Why is it the case?
(2) Apart from the two cherubim on top of the Ark cover, more are to be embroidered on the most inner layer of the curtains. What does this portray?
(3) It is believed that the design of the support system emphasizes on its portability, meaning the tabernacle depicts a Presence on the move. Some commentators think that it points to the temporariness of God’s presence, while some think that it is a sign of His constant presence wherever His people move. Which do you think is the case? Why?
(4) Read vv. 35-36 again about the erection of the veil which is to separate the Holy of Holies from the Holy Place. Then read Mark 15:38. Imagine you were the priest who was on duty in the Holy Place witnessing the splitting of the veil. What impact might it have on you and others who rushed in to see what had happened?
(5) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這裡對會幕興建的記述與第25-30章的吩咐，除了極少的差別外，差不多是一字不漏的重複。所以我提議在這幾天的讀經中，重看先前同類的經文的反思問題，看看會否有進一步的領受。
會幕本身 (參26:1-37)：
這章的篇幅稍長，一口氣的讀完可能較沉悶。可按以下的分段、逐段細讀，試從物料和顏色的使用中，略微領會其中的意義：
36:8-13 會幕主要由十幅貴重的物料所織成，每面五幅，用鈕扣相連，共長約60呎、高約42呎。繡上基路伯。
36: 14-19 為要保護這層貴重的幔子，要蓋上一層山羊毛織的幔子，長約66呎、高約45呎，足夠蓋過原有的幔子。再加蓋一層公羊皮，和另一層海狗皮作罩棚的蓋。即共四層。
36: 20-34 這些幔子和上蓋是要靠竪板支撐，每板有兩銀座作底，並作閂把竪板連上，和兩個支撐的拐角。
36: 35-36 要用作會幕底層同樣的材料繡上基路伯作幔子，把會幕分成聖所(30’ x 15’ x 15’) 和至聖所(15’ x 15’ x 15’) ，後者作約櫃安放之處。
36: 37-38 又用同樣的材料(沒有繡上基路伯) 作東面(正門) 的門簾。
(1) 在你細讀會幕不同的物料時，有否留意到材料的質地貴賤的原則？分別的原因是什麼？
(2) 除了約櫃有二基路伯，在那些地方也繡上基路伯呢？這是要表明什麼？
(3) 一些解經家指出，這會幕的種種設計乃在乎使會幕能較容易拆、建。有認為是暗示耶和華同在的過渡性；有認為是清楚的叫百姓知道，無論到何處，總有祂的同在。你會較認同那個說法？為什麼？
(4) 請再細讀36:35-36這段有關用幔子分隔至聖所和聖所的經文。然後，翻到馬可福音15:38。如果在耶穌死亡時你是當席留守聖所的祭司，目睹分隔的幔子裂為兩半時，立時的感受會包括什麼？
(5) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“All those who were skilled among the workers made the tabernacle.” (Exod. 36:8)
As Moses gave orders for the building of the tabernacle, we read these two words, “they made”, being repeated throughout the account of the actual construction. I was imagining myself taking a bird’s eye view from Mount Sinai, watching the people of God making themselves busy with all kinds of work—wood-working, weaving, sewing, engraving etc. What a sight of unity, of joy and of purpose!
The last time that the Bible mentioned about people who “made” things in unity was during the building of Tower of Babel in Genesis 11. But what a difference it was.
Previously, it was done in unity out of defiance of God; presently it was done in unity out of obedience to God. One was done according to the plan of men, the other one was done purely according to the plan of God. One was done for men’s glory and the other one was done for God’s glory. As a result, one was cursed and the other was blessed. One did not last and foreshadowed the continued rebellion of men against God until today. The other one has materialized into the fulfillment of God’s presence among us in the incarnation of His Son, Jesus Christ and will culminate eventually to the Presence of God in the New Jerusalem.
Indeed, the world continues to build in unity a world that is in defiance of God based on human ideology and for men’s glory. However, the people of God continue to build in unity the Kingdom of God in obedience to, and according to the plan of God and for His glory. The former will fail while the latter will prosper unto eternity. May the Lord be delighted as He sees from His heavenly “bird’s eye” view that His people are building in unity, in joy and in faith.
「他們中間凡有智慧作工的……」(出36:8)
在建造會幕的記述中，我較喜歡英譯本NIV，把每個工作的完成譯為「他們」，而不是「他」—好像單單是比撒列一個人的辛勞。比撒列固然是耶和華所揀選的，也被聖靈所充滿、更是多有恩賜，但若非有眾多其他樂意事奉的工匠和技師，他們同是被耶和華賜「心裡有智慧」的(36:2) ，會幕豈能「按山上的樣式」完成呢？
會幕其實不是一座很龐大的建築物，但內中的設計的精密、細緻，所需的材料、工匠，都甚不簡單。正所謂：麻雀雖少、五臟俱全。需要眾多的百姓而非一兩個非凡、卓越的領袖可以建成的。其實，聖經在此屢屢提到神賜智慧給多入，是顯示這真理，也顯示神的心意。
我在想：會幕的內面要全「按山上的樣式」建造，當然是極其的重要，但在這建造的過程中，能顯出神生命的「樣式」，相信給神帶來更大的榮耀！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
These 16 verses are basically the repeat of the instruction in 25:10-30, now carried.
(1) Why does the appearance of the ark have to be in gold?
(2) Why should there be cherubim on top of the cover? Why should they be positioned in such a posture? How much does it reflect the reality of the heavenly worship?
(3) Why is the cover called Atonement Cover? (See Lev. 16:15-16)
(4) Contrast the function served by the cherubim at the end of Genesis 3 to their present function, what might be the message that is being conveyed by the ark?
(5) The Israelites have been summoned to Mount Sinai to meet with God and receive the covenant law, they would consider Mount Sinai as the Mountain of God. But with this portable ark, what is God’s message to them and to Moses (see v. 22)?
(6) When we gather our thoughts on all that are being described about the ark, what kind of a throne is being depicted by this ark? What does God expect His people to think of this ark? (See Heb. 4:16)
(7) Presumably, this special bread was placed on the table every Sabbath along with the incense which is burned to the Lord (to represent the bread according to Lev. 24:7). Although the bread from the previous week would be eaten by the priests (and the priests only — see 1 Sam. 21:4-6 & Matt. 12:4), how does the use of the Bread of Presence signify “as a lasting covenant” by the Lord?
(8) What does eating normally represent in the Oriental culture? So as God accepts the bread (symbolized by the burning of the incense) and the priests eat of the same bread a week later, what does this signify and what is the “lasting covenant” being affirmed by this weekly ritual?
(9) If the 12 loaves of bread symbolize the eternal fellowship of God with His people, such a covenant is till perpetuated within the most holy setting:
a. As the ritual takes place “in a holy place” as “a most holy part of their regular share of the offerings made to the Lord” (Lev. 24:9), and
b. The entire table is made not only of gold, but designed in such a way that any direct human contact or handling is avoided.
c. How should this balance between the maintenance of holiness and fellowship speak to our communion with God today?
(10) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這段與25:10-30差不多是完全一樣的：
(1) 為何法櫃要以全金為質？
(2) 為何在施恩座(即約櫃的上蓋) 放二基路伯？這二基路伯的姿態有什麼意義？如何反映天上的敬拜？
(3) 為何稱約櫃的上蓋為施恩座(英譯贖罪蓋) ？(參利16:15-16)
(4) 創世記第三章以基路伯結束人類在樂園與神的同在為終，現在基路伯重現在約櫃之上有什麼重要的信息？
(5) 因耶和華召以色列人到西乃山與祂見面、立約和接受律法，他們自然以西乃山為神的山。現在祂應許在這流動的約櫃中與摩西相會，這叫他們對神有什麼加深的領會？
(6) 按這段的形容，你對約櫃的圖案有什麼感受？你以為神希望百姓對這約櫃該持什麼態度？(參來4:16)
(7) 陳設餅在每安息日都擺設在耶和華面前，藉著乳香的火祭獻給神(利24:7)；該星期所陳設的餅，祭司在下周吃用。這個循環表明了永遠的約的那方面？(利24:9永遠的定例，原文是約)
(8) 一同吃或進食在一般東方人的風俗有什麼意義？陳設餅為神所用(藉乳香的火祭來象徵) ，也為祭司所吃，是要表明什麼的永約？
(9) 十二個餅代表以色列十二個支派。這每周的陳設餅和吃用固然表明他們與神的契合。
a. 利未記強調這樣的獻上是「火祭中的至聖」(24:9)
b. 陳設桌的構造，不但是為金所包裹的，更是避免人手的接觸。
這裡所表明的契合是至聖的。今天我們與神的交往，是否也應如此？為什麼？
(6) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“He (Bazalel) made the atonement cover of pure gold…” (Exod. 37:6)
For many years after I became a Christian, I often heard about the “mercy seat of God” with the Tabernacle. I knew that it was situated between two Cherubim, above the Ark of the Covenant. But somehow, I envisaged that it would be shaped as a “seat”, if not in the shape of a throne, then at least like a bench of some kind. It was not until I joined in a fun project one summer to build a miniature representation of the Tabernacle and its contents, that I had come to realize that the “seat” was not really a seat or chair, but a rectangular piece of golden cover, like a lid that covers the top of the ark.
I had been asking myself, why I was surprised or even disappointed to learn that it was not a throne or seat, but was only a piece of rectangular cover. I guess the answer was that as the seat of the Almighty God, I was expecting something glamorous and substantial that, at least in my mind, would befit to be called the throne of God. But upon further reflection, I have come to understand that even a “seat” is part of the anthro-morphisis understanding of our Almighty God. If He could not be contained within such a man-made tabernacle, how could any seat or throne be enough for Him to sit and judge over His creation?
The pure gold used to construct this “seat” already speaks to His unparalleled purity, holiness and majesty, and the two cherubim, though made of hammered gold, were made to bow in worship in His presence. Indeed, if a seat of any kind is be made, it would only be laughable! But the most unthinkable thing is that this Almighty God makes His dwelling—His seat even within our hearts—the hearts of those who humble themselves to allow Him to be enthroned therein.
「用精金作施恩座……」 (出37:6)
在信主之後，我不怕讀舊約聖經，包括出埃及記。不知怎的，我一直以為會幕中的約櫃上面的施恩座，是一個座位。直到有機會在團契中參與建造會幕的模型時，才曉得「施恩座」只是一塊板。對，是一塊「精金」的板，但始終不是一個座位、更不是一個「寶座」！
我明白為何知道「施恩座」只是一塊板時感到失望的原因。我心中總以為，如此威榮的神，當配有威榮的寶座！這卻顯出我誤解了神設立會幕的心意。祂當然在會幕中降臨時、顯出祂無上的榮光，但祂的降臨並非是叫百姓驚怕，乃是要來施恩。既是這樣，何需像地上掌權的，要坐在威榮的寶座來叫百姓驚懼呢？何況，小小的會幕何足以為創天造地的神的座位呢？
施恩座的精金，已顯示出神純全、聖潔的屬性。基路伯對施恩座的遮掩也顯出天上使者對祂的敬拜。若然在其上加設任何的座位，才叫人感到可笑！地上那有配祂坐之處！但是真是奇中之奇，神竟然今天住在我們的心中，就是每一個願意謙卑自己，願祂進入心中的人！我們的心竟成為祂的寶座！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
These verses are basically a repeat of 25:31-40:
(1) As you read about the design of the lampstand:
a. What catches your attention or imagination?
b. What questions does it evoke in you?
(2) On a practical level, the Holy Place needs light for the attending priests to serve before the Lord on behalf of the people and the lampstand serves this purpose. But its spiritual implication is also unmistakable. Apart from the symbol for gold, what other symbols can you think of are represented by this golden lampstand?
(3) While within the Pentateuch, there is no immediate spiritual significance attached to it, God does reveal to Zechariah its spiritual significance (or at least one of its spiritual significances) in Zechariah 4:1-14. What is it?
(4) The Lord Jesus also uses golden lampstands as an analogy in Rev. 1:20. What do those lampstands stand for? How may we, as a result, understand the spiritual function of this golden lampstand within the tabernacle?
(5) Commentators, in general, consider the use of almond-shape because of “the fact that it is the earliest of all the trees in both its blossom and its fruits” (Jer. 1:11, 12). If this is the case, what then is the significance of shaping the lampstand after the shape of an almond tree?
(6) Read 25:40 and see if you understand why the Bible chooses to repeat these instructions here when the actual object was made.
(7) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這段與25:31-40差不多是完全一樣的：
(1) 在你細讀金燈臺的設計時：
a. 有什麼觸動你思想的地方？
b. 你心中產生了什麼疑問沒有？
(2) 在實際的層面，祭司在聖所中代表百姓在神面前事奉是需要燈臺的光照。這燈臺的屬靈意義是明顯的，除了它是精金所造之外，你還可以想到其他屬靈的意義嗎？
(3) 雖然在摩西五經中，沒有道出金燈臺的屬靈意義，聖經卻在撒迦利亞書4:1-14引出它其中的意義。請翻到那裡閱讀，看看臺燈有什麼重要屬靈的喻表。
(4) 主耶穌在啟示錄亦以金燈臺作喻表(1:20) 。在啟示錄，金燈臺代表什麼？
(5) 從以上兩處經文，我們可以領會到金燈臺在會幕中已包含什麼屬靈的意義？
(6) 既是這樣，25:40的提醒有什麼重要意義？
(7) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“See that you made them according to the pattern shown you on the mountain.” (Exod. 25:40)
We have been reading for the last few days the account of the actual construction of the Tabernacle and its contents, an account that is almost a verbatim of the original order given to Moses in earlier chapters beginning with chapter 25. One might wonder why Moses chose to repeat in such great details how they were made. The account given of the actual construction of the Golden Lampstand is a case in point: the account of the construction in 37:17-24 is exactly the same as the instruction in 25:31-40, except that 25:40 was not repeated. Or was it?
Indeed, 25:40 was repeated, not in written words but in action, because Moses and his people indeed had “made them according to the pattern shown”. Action is louder than words. The detailed account in 37:17-24 is a clear indication that Moses and his people had completely obeyed every command of the Lord concerning the building of the Golden Lampstand in 25:31-39, and especially v. 40.
The entire detailed repetition in chapters 35-40 serves as a very important teaching to us in that we are to obey every single command of the Lord in our lives, nothing is too insignificant to be overlooked, and nothing is left to our discretion.
「要謹慎作這些物件，都要照著在山上指示你的樣式。」(出25:40)
這幾天我們不斷的研讀會幕正式被建造的過程，而摩西在此好像是逐個字的，把他在出埃及記第25章所記述有關神的吩咐，重新的再寫一次。我們不禁懷疑，這樣的重複是否需要。就像今天讀到有關金燈臺的建造—37:17-24豈不是25:31-40的翻版？除了25:40這節沒有被重複。
問題是，25:40這節是否沒有被重複嗎？
其實，連這節也是被重複的；不過，不是用文字來表達，乃是用行動來表達了。25:40說：都要照著在山上指示你的樣式。摩西就用37:17-24來告訴我們，他與百姓真的照著山上的指示，一字不漏的遵行出來了。正是行動勝於口講 (action speaks louder than words) 。
所以，35-40章這一段好似很沉悶的重述，其實是要給我們一個重要的信息，就是要在我們的生命中完全的遵行神的旨意，沒有一樣是太輕微、可以忽略的；沒有一點，是我們可以按己意更改的！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
These verses correspond to the instructions of 30:1-10; 27: 1-8 & 30:17-21)
The Altar of Incense (37:25-29; 30:1-10)
Though listed at the end of the instructions in chapter 30, the Altar of Incense is listed simply among the things being made:
(1) Where is it situated? Why does Hebrews 9:4 even consider it as being part of the furnishing within the Holy of Holies?
(2) What does the burning of incense symbolize according to Psalm 141:2; Revelations. 5:8; 8:3, 4?
(3) Why then is such a symbol so precious to the Lord that
a. It is to be burnt regularly every morning and every evening?
b. Only the prescribed incense is to be burnt?
c. No other sacrifice is permitted to be burnt on this altar, and
d. It is considered the “most holy” to Him?
(4) How then
a. Should we look upon our own prayers, and
b. Our corporate prayer as a people of God?
The Altar (38:1-7; 27:1-8)
This is, perhaps, the most-often used furniture in the tabernacle in that sacrifices would be made daily by the priests on behalf of the people. In actual fact, without the altar, there is no access to the Presence of the Lord at all. And in the process of sacrifice, blood of the sin-offering is to be smeared upon it (Lev. 4:7). This ritual constantly reminds the people of their sins and their need for atonement through the blood of animal.
(5) As pagan worship often takes the form of sacrifice of animals on their altars as well, how should the Israelites distinguish themselves and their worship from the pagans?
(6) Look up Exodus 21:14 and I Kings 1:50-53. Do you get a sense of how the Israelites looked upon the altar?
(7) Upon their return from exile after the destruction of the temple by the Babylonians, the first thing the Israelites did was to rebuild their altar (Ezra 3: 2-6), why was that?
(8) Ever since AD. 70, there is basically no prescribed altar to make their sacrifice, what should be the message to the Jews today?
(9) Apart from the need to come before God with the blood of sacrifice, what other meanings does the offering of sacrifice entail?
(10) Now as Christians, we do not need to perform the rites of sacrifice because Jesus, the Lamb of God has made the ultimate, once-for-all sacrifice for our sins. How then should we live out the ultimate meaning of worship through sacrifice to God? (See Rom. 12:1-2)
The Basin (38:8; 30: 17-21)
(11) What two occasions require the cleaning of the hands and feet of the priest in this instruction?
(12) What does such an instruction reveal and why is the penalty so severe?
(13) What is its implication to us today?
(14) What is the main message for you today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這段與30:1-10; 27:1-8及30:17-21差不多是完全一樣的：
香壇 (37:25-29; 30:1-10)
(1) 這香壇被安放在什麼地方？
(2) 為何希伯來書卻把它列在至聖所中？
(3) 這香壇的香代表什麼？(參詩141:2；啟5:8; 8:3-4)
(4) 為何所象徵的對主如此寶貴，以至：
a. 每日早、晚必獻？
b. 不可奉上異樣的香？
c. 沒有其他祭可獻在其上？
d. 祂看這為「至聖」？
(5) 既是這樣，今天你當怎樣看
a. 你的禱告生活？
b. 教會的禱告聚會？
祭壇 (38:1-7; 27:1-8)
這該是會幕中最常用的器皿。除節日外，每天祭司必在其上為民獻祭。沒有這祭壇，百姓也沒可能親近神的。在獻上祭牲時，祭牲的血要被抹或倒在壇的某些地方(如利未記4:7) 。此舉是要提醒百姓知罪和贖罪必須要藉著血。
(7) 我們都知道其他民族拜偶像、假神時，往往都是獻上動物作祭牲。這樣，以色列人怎樣才可以表明他們對耶和華的敬拜和獻祭是與他們有異的呢？
(8) 請參閱出埃及記21:14和列王紀上1:50-53。從這兩段經文，你可以領會以色列人怎樣看這壇呢？他們這樣看待祭壇對嗎？
(9) 聖殿被巴比倫人拆毀後，當以色列人被擄歸回時，首先重建的是什麼？(見拉3:2-6) 為什麼？
(10) 主後70年，羅馬軍拆毀聖殿後，以色列人再沒有祭壇獻贖罪祭了。對猶太人而言，這該是什麼信息？
(11) 除了藉動物的血贖罪，這祭壇該對百姓還有什麼其他的意義？
(12) 今日作為基督徒，我們因主耶穌—神的羔羊—一次的獻上，不用再獻贖罪祭了。但舊約的祭壇和獻祭對我們尚有什麼的預表？(參羅12:1-2)
洗濯盆 (38:8; 30:17-21)
(13) 這裡吩咐祭司在什麼情況下要作洗濯？
(14) 這吩咐的原委是什麼？為何干犯的審判如此嚴厲？
(15) 對今天事奉的人有什麼提醒？
(16) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“They made the bronze basin and its bronze stand from the mirrors of the women who served at the entrance to the tent of meeting.” (Exod. 38:8)
While Moses chose to repeat most of the instructions concerning the building of the Tabernacle and its contents in Exodus 35-40 almost word for word, the five verses concerning the basins for washing in 30:17-21 have been reduced to a brief, one-verse account. Furthermore, this verse introduced to us women who would be serving at the entrance to the tent of the meeting. Many scholars have speculated as to who these women might be. Some even tried to tie them with the women in I Samuel 2:22 who committed adultery with the sons of Eli as some kind of cultic prostitution. Any such connection is certainly ludicrous and irreverent considering the sacredness attached to the building of the Tabernacle and its contents. I believe Durham’s attitude in this respect is most commendable when he says, “The best we can do with Exod. 38:8 is to note its obvious purpose (and that is to show us where the materials came from) and then to confess ignorance, until some further information is available as to who the women at the opening of the Tent of Appointed Meeting were, why they were there, and what they were doing, and whether their mirrors were for personal or ritual use.” (Durham 488).
「他用銅作洗濯盆，和盆座，是用會幕前伺候的婦人之鏡子作的。」(出38:8)
雖然，摩西是差不多逐字的把神要以色列人建會幕的吩咐重複在35-40章中詳述，但在論到洗濯盆時，卻把30:17-21的吩咐，用短短的一節，在38:8交代了事，而這一節卻加上提到會幕前伺候的婦人之鏡子。因這原故，解經家就多作解釋，可惜全屬推測。有些甚至指出這是倣效外邦鬼神的敬拜，與廟宇娼妓有關。這些推測，不但是荒謬，更近乎褻瀆！故此，我覺得解經家Durham說得好：「我們最好是接受38:8所清楚顯示的意思(就是告訴我們盆的材料是什麼) ，然後承認我們的無知。或許有一天，我們會得到更多的資料，讓我們知道這些會幕前伺候的婦人是什麼人、她們為何在會幕前、她們在作什麼和她們的鏡子是為個人還是為禮儀之用的。」(