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出埃及记生命读经 · 第100篇

帐幕里面的幔子（二）

The Veil Within the Tabernacle (2)
1读经： 希伯来书九章一至十二节；出埃及记二十六章三十三至三十五节；四十章三节，二十一节；民数记四章五节；马太福音二十七章五十一节；希伯来书十章十九至二十节。
1Scripture Reading: Heb. 9:1-12; Exo. 26:33-35; 40:3, 21; Num. 4:5; Matt. 27:51; Heb. 10:19-20
2我们已经多次指出，我们的目的是要从经历的角度来研读出埃及记，尽可能把这些要点应用到属灵的经历里。我们的目的不是仅仅在道理上知道帐幕的样式、材料、尺寸。在新约里，保罗对于研读旧约、解释新约，立了一个美好的榜样。保罗不是在道理上应用这些豫表，而是在经历上把这些豫表应用到基督自己或信徒身上。我们跟随他的榜样，不强调这些豫表在道理上的意义。可是，我们必须祷告，叫我们对这些豫 表有正确属灵的领会，好在属灵的生活里得着帮助。在本篇信息中，我们要来看帐幕里面幔子挂在柱子上的属灵意义。
2As we have pointed out a number of times, our aim is to study the book of Exodus in the way of experience and to apply the points as much as possible to our spiritual experience. It is not our purpose simply to know the pattern, materials, and measurements of the tabernacle in a doctrinal way. In the New Testament Paul established a good example of studying and interpreting the Old Testament types. Instead of applying these types in a doctrinal way, Paul applied them in an experiential way, either to Christ Himself or to the believers. Following his example, our emphasis will not be on the doctrinal significance of the types. Rather, we need to pray that we may be brought into the proper spiritual understanding of the types so that we may receive help in our spiritual life. In this message we shall consider the spiritual significance of the veil hanging on the pillars within the tabernacle.
六 两个帐幕
TWO TABERNACLES
3论到幔子挂在柱子上，我们必须进一步探讨，为甚么需要有一层幔子把帐幕分为两部分。旧约只说到一个帐幕，但保罗在希伯来九章论到帐幕时，他说到头一个和第二 个帐幕。如果保罗没有写这些话，我们就不敢说两个帐幕，而会说一个帐幕有两段，里面的称为至圣所，外面的称为圣所。希伯来九章二至三节说：“因为有豫备的帐幕，头一个叫作圣所；里面有灯台、桌子，和陈设饼。第二幔子后，又有一个帐幕，叫作至圣所。”（直译。）照第二节来看，圣所是头一个帐幕。保罗说到“第二幔子”，指明他定规把圣所门口的帘子当作头一层幔子。头一层幔子在头一个帐幕─圣所门口，第二层幔子在第二个帐幕─至圣所门口。希伯来九章六节、七节保罗说到头一个和第二个帐幕。（原文。）为甚么他认为不是一个帐幕而是两个帐幕？保罗写希伯来书的时侯，有一件事使他负担沉重，就是希伯来的基督徒仍然持守许多旧约的观念。因此，保罗有负担给他们看见，老旧的帐幕完全过去了。他认为帐幕的确不是一个帐幕有两段，而是两个帐幕。
3Concerning the veil hanging on the pillars, we need to consider further why there was the need to have a veil separating the tabernacle into two parts. The Old Testament speaks of just one tabernacle. But when Paul refers to the tabernacle in Hebrews 9, he speaks of a first and a second tabernacle. If Paul had not written these words, we would not have the boldness to speak of two tabernacles. Instead, we would say that there was one tabernacle with two sections, an inner section called the Holy of Holies and an outer section called the Holy Place. Hebrews 9:2 and 3 say, “For a tabernacle was prepared, the first, in which were both the lampstand and the table and the loaves set forth, which is called the Holy Place; and after the second veil, a tabernacle which is called the Holy of Holies.” According to verse 2, the Holy Place was the first tabernacle. Paul’s reference to “the second veil” indicates that he must have regarded the curtain at the entrance to the Holy Place as the first veil. The first veil was at the entrance to the first tabernacle, the Holy Place, and the second veil was at the entrance to the second tabernacle, the Holy of Holies. In Hebrews 9:6 and 7 Paul speaks of the first and second tabernacles. Why did he regard the one tabernacle as two tabernacles? When Paul was writing the book of Hebrews, he was heavily burdened by the fact that the Hebrew Christians still held the Old Testament concept regarding many things. Therefore, Paul was burdened to show them that the old tabernacle was absolutely over. He considered that the tabernacle was actually two tabernacles, not one tabernacle with two sections.
4两个帐幕和一个帐幕相当不同。比方说，一栋公寓和两栋房子就大不相同。照旧约来看，帐幕是一栋公寓。但保罗写希伯来书时，却说帐幕是两栋房子。这里没有甚么矛盾，因为旧约和新约都是正确的。要紧的是我们怎样来领会。保罗写希伯来书的时候，他的感觉很强，他的领会乃是把旧约里的帐幕当作两个分开的帐幕，就像旧约和新约是两种不同的约一样。我们不能说，这两个约是一个约有两段。照样，保罗也认为帐幕是两个帐幕，不是一个帐幕有两段。
4There is an important difference between two tabernacles and one. For example, there is quite a difference between a duplex and two houses. According to the Old Testament, the tabernacle was a duplex. But according to Paul’s writing in Hebrews, it was two houses. There is nothing contradictory here, for both the Old Testament and the New Testament are accurate. The crucial matter is our understanding. When Paul was writing Hebrews, his feeling was so strong and his understanding was such that he considered the tabernacle in the Old Testament as two separate tabernacles, just as the old covenant and the new covenant are two distinct covenants. We cannot say that the two covenants are one covenant with two sections. In like manner, Paul regarded the tabernacle as two tabernacles, not as one tabernacle with two sections.
5希伯来九章八至九节说：“圣灵用此指明，头一个帐幕仍存的时候，进入至圣所的路还未显明；那头一个帐幕作现今的一个表样。”（直译。）这里保罗不是说：“头一段的帐幕”；乃是说：“头一个帐幕”仍存的时候。这清楚地指明，头一个帐幕是作现今的一个表样。
5Hebrews 9:8 and 9 say, “The Holy Spirit showing by this, that the way of the Holy of Holies has not yet been manifested while the first tabernacle still has its standing; which is a figure for the present time.” Here Paul does not say “the first section of the tabernacle”; he speaks of “the first tabernacle” having its standing. The relative pronoun “which” in verse 9 refers not to standing, but to the first tabernacle. This pronoun is emphatic and refers definitely to the first tabernacle. This clearly indicates that the first tabernacle is a figure for the present time.
6翻译圣经和解释圣经的人一直在争辩“现今”一词的意义；这个词是指新约时代。因此，头一个帐幕豫表新约时代，这是一个表样，不是实际。照样，头一个帐幕里的桌子和灯台也是豫表、图画，而不是实际。旧约里的人没有头一个帐幕的实际；他们所有的，不过是一个豫表，一幅图画。今天我们有实际。头一个帐幕乃是现今新约时代的图画、表样和豫表。
6Bible translators and expositors have debated the meaning of the phrase “the present time.” This expression refers to the New Testament age. Thus, the first tabernacle was a type of the New Testament age. It was a figure, not the reality. Likewise, the table and the lampstand in the first tabernacle are also types, figures, not realities. Those in the Old Testament did not have the reality in the first tabernacle. What they had was only a type, a figure. We today have the reality. The first tabernacle was a picture, a figure, a type, of the present time, of the New Testament age.
7虽然头一个帐幕─圣所是一个豫表，但保罗没有说，第二个帐幕─至圣所是一个豫表或图画。原因乃是头一个帐幕是新约时代的表样，而第二个帐幕是新约时代的实际。圣所里面桌子上的陈设饼不是一个实际，不是基督自己，而是豫表基督的，所以是 一个表样。照样，圣所里面照耀的灯台也不是基督自己在照耀，而是基督的一幅图画，一个豫表。可是，至圣所里神的荣光却是一个实际，而不是豫表或图画。神的确是在第二个帐幕里。因此，大祭司进入至圣所，就能彀真看见神的荣耀，并得着从神来的话语。所以，第二个帐幕不是新约时代的表样，反而多多少少是新约时代的实际。
7Although the first tabernacle, the Holy Place, was a type, Paul does not say that the second tabernacle, the Holy of Holies, was a type or figure. The reason for this is that the first tabernacle was a figure of the New Testament age, but the second tabernacle was the reality of the New Testament age. The showbread on the table in the Holy Place was not a reality; it was not Christ Himself. Rather, it typified Christ. Hence, it was a figure. Likewise, the lampstand shining in the Holy Place was also not Christ Himself shining. It was a figure, a type, of Christ. However, the shekinah glory of God in the Holy of Holies was a reality, not a type or a figure. God was actually in the second tabernacle. Therefore, when the high priest entered the Holy of Holies, he could actually see the glory of God and receive a word from God. Hence, the second tabernacle was not a figure of the New Testament age. Instead, to some extent, it was the reality of the New Testament age.
8两个帐幕也豫表两约─旧约和新约。头一个帐幕是现今时代的豫表，代表旧约。第二个帐幕是新约时代的实际，代表新约。
8The two tabernacles also typify the two covenants—the old covenant and the new covenant. The first tabernacle, a type of the present age, signifies the old covenant. The second tabernacle, the reality of the New Testament age, signifies the new covenant.
七 魂或灵
SOUL OR SPIRIT?
9根据全本希伯来书，头一个帐幕─圣所，是魂的豫表、图画，而第二个帐幕─至圣所，乃是灵的豫表。希伯来四章十六节说：“所以我们只管坦然无惧的，来到施恩的宝座前，为要得怜恤，蒙恩惠作随时的帮助。”我们已经看见，施恩的宝座就是幔子里面约柜上的施恩座。来到施恩的宝座前，就是来到至圣所里约柜上面的施恩座前。希伯来四章十二节说到魂与灵的分开，就是指这件事说的：“神的话是活的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入剖开，连心中的思念和主意，都能辨明。”（直译。）我们的魂与灵分开时，我们就在灵的门槛上。这里思是说，我们在至圣所的门槛上，其中有施恩的宝座。魂与灵不是一件事的两方面，而是两件不同的事。魂是头一个帐幕所豫表的，灵是第二个帐幕所表征的。
9According to the entire book of Hebrews, the first tabernacle, or the Holy Place, is a type or figure of our soul, whereas the second tabernacle, or the Holy of Holies, is a type of our spirit. Hebrews 4:16 says, “Let us therefore come forward with boldness to the throne of grace, that we may receive mercy and may find grace for timely help.” We have seen that the throne of grace is the propitiatory cover upon the ark within the veil. To come forward to the throne of grace is to come forward to the propitiatory cover on the ark in the Holy of Holies. The word about the dividing of soul and spirit in Hebrews 4:12 is related to this: “For the word of God is living and operative and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, both of joints and marrow, and able to discern the thoughts and intents of the heart.” When our soul is divided from our spirit, we are at the threshold of the spirit. This means that we are at the threshold of the Holy of Holies within which there is the throne of grace. The soul and the spirit are not two aspects of one thing, but are two distinct matters. The soul is typified by the first tabernacle, and the spirit is signified by the second.
10我们都要问问自己，我们在经历上、在事实上、在实际上，到底是活在头一个帐幕─魂里呢，还是活在第二层帐幕─灵里？一位弟兄也许真爱主，为主发烧；可是爱主和发烧是一回事，在至圣所里完全是另一回事。活在头一个帐幕里与活在第二个帐幕里截然不同。当然，这两个帐幕彼此相接。但不论它们多接近，我们都不该混为一谈。在旧约和新约之间，在魂与灵之间，必须有清楚的分别。可是，希伯来的基督徒不明了这个区别，多半是活在魂里，活在头一个帐幕里。照样，我们也许为主大发热心 ，可是仍然活在魂里，活在头一个帐幕里。在头一个帐幕里的意思是说，我们实际上仍然活在旧约里。再者，我们在经历上、实际上留在旧约里，意思是说，我们仍然在旧约时代里。这就是今天许多基督徒的光景。天主教的仪文把新约和旧约混在一起， 但许多更正教徒为主说话时，也把旧约和新约混淆不清。他们不是照着林前七章保罗的例子说话，而是跟随旧约豫言的方式说：“耶和华如此说”。甚至许多在主恢复里的人也仍然活在头一个帐幕里，因而活在旧约时代里。
10We all need to ask ourselves whether experientially, actually, and practically we live in the soul, the first tabernacle, or in the spirit, the second tabernacle. A certain brother may truly love the Lord and may be burning for the Lord. But to love the Lord and to be burning is one thing, and to be in the Holy of Holies may be an absolutely different thing. There is a great difference between living in the first tabernacle and living in the second. To be sure, these tabernacles were right next to each other. But no matter how close they may be, we should not confuse them. There must be a clear distinction between the old covenant and the new covenant and between the soul and the spirit. However, the Hebrew Christians were not clear regarding this distinction, and for the most part were living in the soul, in the first tabernacle. In like manner, we may be very zealous for the Lord, but nevertheless still be living in the soul, in the first tabernacle. To be in the first tabernacle means that we are actually still living in the old covenant. Furthermore, to remain in the old covenant experientially and practically means that we are still in the Old Testament age. This is the situation of many Christians today. The Catholic Church has confused the New Testament and the Old Testament in the matter of ritual, but many in Pentecostalism have confused the Old Testament and the New Testament in the way of speaking for the Lord. Instead of speaking in the way exemplified by Paul in 1 Corinthians 7, they follow the Old Testament pattern to prophesy by saying, “Thus saith the Lord.” Even many of us in the Lord’s recovery are still living in the first tabernacle and thus are living in the Old Testament age.
八 直接与神接触
DIRECT CONTACT WITH GOD
11我们探讨这两个帐幕，就会看见头一个帐幕里没有神自己。我们也许享受了生命的供应，也有灯台的照耀，却没有神自己。我们也许觉得非常亲近神，不错，这是事实，因为祂就在隔壁的房子里，在帐幕里。实在说，神就是我们的隔壁邻居。虽然祂就在附近，可是我们在头一个帐幕里，却没有神自己作我们的享受。有些人也许觉得很难领会。他们会问说：“我们呼求主耶稣的名，不是享受主自己么？”然而，这种享受不是直接享受主自己。不错，在头一个帐幕里，我们有属灵的享受，我们有生命的供应，有生命的光。我们得着滋养，得着光照，也许我们就很满足了。我们不觉得饥饿，也不在黑暗里，我们享受主的滋养和光照。但这不是说，我们就有神自己，或是神直接的说话。神的圣言、神的说话，不是在头一个帐幕里，而是在第二个帐幕里。这意思是说，我们在头一个帐幕里也许有光，却没有神直接的说话。
11As we consider the two tabernacles, we shall see that in the first we do not have God Himself. We may have the enjoyment of the life supply and the shining of the lampstand, but we do not have God Himself. We may feel that we are very close to God. This is true, because He is in the house, the tabernacle, next door. In a very real sense, God is our next-door neighbor. But although He is nearby, in the first tabernacle we do not have God Himself as our enjoyment. Some may find this difficult to understand. They may ask, “When we call on the name of the Lord Jesus, don’t we enjoy the Lord Himself?” This enjoyment, however, may not be the direct enjoyment of the Lord Himself. Yes, in the first tabernacle we have spiritual enjoyment. We have the life supply and the light of life. We are nourished and we are enlightened. This may cause us to feel quite satisfied. We are not hungry, and we are not in darkness. We enjoy the Lord’s nourishment and enlightenment. But this does not mean that we have God Himself or the direct speaking of God. The oracle, God’s speaking, is in the second tabernacle, not in the first. This means that we may have light in the first tabernacle, but may not have God’s direct speaking.
12今天许多基督徒仍然在外院子，还没有进到圣所里。他们只经历祭坛和洗濯盆，因他们在神居所的范围之外。你还在外院子的祭坛和洗濯盆那里么？在主恢复里的圣徒多半已进入圣所，享受主的滋养和光照，他们虽然没有经过第二层幔子，却经过了头一层幔子。但现在我们都必须晓得，圣所隔壁有更丰富、更高超的东西。这里有神自己。
12Many believers today are still in the outer court. They have not yet come into the Holy Place. Their experience is limited to the altar and the laver, for they are yet outside the realm of God’s dwelling. Are you still in the outer court with the altar and the laver? Most of the saints in the Lord’s recovery have come into the Holy Place and enjoy the Lord’s nourishment and enlightenment. Although they have not passed through the second veil, they have passed through the first veil. But now we all must realize that next door to the Holy Place there is a place which has something richer and higher. In this place is God Himself.
13我们在道理上很难说明。神怎么能彀不在圣所里，而在至圣所里。在经历上我们知道，我们很可能亲近神，经历了神的事物，却没有直接经历神自己。希伯来书是写给许多很好的希伯来基督徒的，他们遭受许多逼迫，家业也被人抢去。（来十32～34。）可是，保罗指出，他们仍在圣所里，仍留在魂里。他们没有魂与灵分开的经历，结果，他们仍在旧约里，有些人甚至还到圣殿去献祭。即使他们真是新约的信徒，但经历上却仍留在旧约时代里。今天有些在主恢复里的人也是这样。我们必须知道，必须承认，必须认罪，连我们也不是完全在灵里，完全在至圣所里。从某种角度来看，我们仍在旧约时代里。我们也许享受主的供应，行在主的光中，可是我们不在至圣所里。我不愿在道理上争论甚么，我只愿证实多年经历中所学习的。经历告诉 我，我们可能享受属于主的东西，而没有直接接触祂。
13It is very difficult to explain doctrinally how God can be in the Holy of Holies, but not in the Holy Place. Experientially we know that it is possible to be close to God and experience things of God without experiencing God Himself directly. Many of the Hebrew Christians to whom the Epistle of Hebrews was addressed were very good. They suffered much persecution, including the plundering of their possessions (Heb. 10:32-34). Nevertheless, as Paul points out, they were still in the Holy Place, still in the soul. They had not experienced the dividing of soul and spirit. As a result, they remained in the old covenant. Some even went to the temple to offer sacrifices. Even though they were genuine New Testament believers, experientially they remained in the Old Testament age. The same may be true of some in the Lord’s recovery today. We need to recognize, admit, and confess that even we are not absolutely in the spirit, not absolutely in the Holy of Holies. In a certain sense, we may remain in the Old Testament age. We may enjoy the supply of the Lord and walk in the light of the Lord without being in the Holy of Holies. I do not care to argue this matter doctrinally. I simply wish to testify of what I have learned through years of experience. Experience has taught me that we may enjoy something of the Lord without having direct contact with Him.
九 与基督同钉十字架
CRUCIFIED WITH CHRIST
14我得救不久，读到一些书，指出照罗马六章六节来看，我们的旧人已经和基督同钉十字架。加拉太二章二十节说：“我已经与基督同钉十字架。”这些经文我完全相信，而且很喜乐，能彀知道我已经与基督同钉十字架。可是，道理上虽然是这样，但从属灵的经历来看，我却没有钉在十字架上。我的经历既然不符合圣经的道埋，我就怀疑我的经历有甚么不对。按经历说，你已经和基督一同钉死了么？新约清楚地说，我们已经钉死了。有时候我们会回应这些话说：“我已经与基督同钉十字架！”但你每天实际的生活中，你真钉死了么？我们中间许多人都得承认，我们在经历上还没有钉死。我们必须照着圣经，也照着经历来领会这件事。照新约来看，只要我们是信徒，我们就在至圣所里。我们在基督里，已经钉死、埋葬、复活了。当然，我们在复活里，就是在第二个帐幕里。可是照着我们每天实际的生活来看，我们也许还是在头一个帐幕里。
14Not long after I was saved, I read books which pointed out that, according to Romans 6:6, our old man was crucified with Christ. Galatians 2:20 says, “I have been crucified with Christ.” I fully believed these verses and was happy to learn that I had been crucified with Christ. However, although this was accurate doctrinally, according to my spiritual experience I was not crucified. I wondered what was wrong, since my experience did not correspond to biblical doctrine. Experientially speaking, have you been crucified with Christ? The New Testament says clearly that we have been crucified. Sometimes we may echo these words and declare, “I have been crucified with Christ!” But in your practical living day by day, have you really been crucified? Many of us must admit that experientially we have not been crucified. We need to understand this matter both according to the Bible and according to experience. According to the New Testament, we are in the Holy of Holies simply because we are believers. We are in Christ, and in Christ we have been crucified, buried, and resurrected. Surely, as those in resurrection, we are in the second tabernacle. But according to our actual living day by day, we may in fact still be in the first tabernacle.
十 幔子表征基督的肉身
THE VEIL SIGNIFYING CHRIST’S FLESH
15帐幕里面的幔子把圣所和至圣所隔开。这幔子既然表征基督的肉身，两个帐幕当中的间隔便与肉体有关。希伯来十章二十节说：“是藉着祂给我们开了一条又新又活的 路从幔子经过，这幔子就是祂的身体。”帐幕里面的幔子是积极的东西么？我们必须回答说，幔子就一面说是积极的，因它与头一层盖完全相同。它是用蓝色、紫色、朱红色的细麻织成的，并且还绣上了基路伯。但保罗说，这幔子就是基督的肉身。这肉身是积极的呢，还是消极的？我们答覆这个问题，必须非常谨慎。我们由约翰一章一节、十四节晓得，神永远的话─基督成了肉身。通常我们说，基督成为人。当然，照圣经来看，这是千真万确的。可是，约翰福音说，话就是神，话成了肉身。进一步说，根据罗马八章三节，神差遣祂的儿子，成为罪之肉体的形状。那么基督的肉身是无罪的呢，还是有罪的？我们可以说，基督的肉身在本质上是无罪的，但在形状上却是罪恶的肉体。我们以金蛇为例来说明。我们都很珍爱金子，可能也很宝贵金蛇，因为它是用金子作的。可是，我们总觉得不舒畅，因为金子固然很贵重，但却打成了蛇的形状。因此，为难我们的不是金蛇的本质，而是金蛇的形状。这个例子说明一件事实：就是基督的肉身在本质上没有甚么问题。祂没有罪的肉体，只不过是成了罪之肉体的形状；祂的肉身在本质上没有罪，只是在形状上成为罪之肉体的形状。
15It was the veil within the tabernacle which made a separation between the Holy of Holies and the Holy Place. Since this veil signifies the flesh of Christ, this separation between the two tabernacles involves the flesh. Hebrews 10:20 says, “By a new and living way, which He dedicated for us through the veil, that is, His flesh.” Was the veil within the tabernacle a positive thing? We must answer that in a sense it was positive, for it was exactly the same as the first layer of the covering. It was made of fine linen, blue, purple, and scarlet, and embroidered with cherubim. But Paul says that this veil is the flesh of Christ. Is this flesh positive or negative? We must answer this question very carefully. We know from John 1:1 and 14 that Christ, the eternal Word of God, became flesh. Ordinarily we say that Christ became a man. This, of course, is true and accurate according to the Bible. Nevertheless, the Gospel of John says that the Word, who is God Himself, became flesh. Furthermore, according to Romans 8:3, God sent His Son in the likeness of the flesh of sin. Then was Christ’s flesh sinless or sinful? We may say that in nature it was sinless, but in form it was in the likeness of sinful flesh. Let us use as an illustration a serpent made of gold. We all appreciate gold, and we may value a golden serpent because it is made of gold. However, we may feel uncomfortable because although the gold is valuable, it is in the form of a serpent. Thus, the form of the golden serpent, but not its nature, may bother us. This illustrates the fact that in nature there was nothing wrong with Christ’s flesh. He did not have the flesh of sin, but He was in the likeness of the flesh of sin. In nature His flesh was not of sin, but in form it was in the likeness of the flesh of sin.
十一 肉体的破碎
THE BREAKING OF THE FLESH
16我们已经指出，幔子、肉体是一个帐幕成为两个帐幕的因素。甚至今天在我们的经历中也是这样。按道理说，神已经把肉体钉在十字架上。基督钉十字架的时候，肉体也钉在十字架上。殿里的幔子从上到下裂为两半，（太二七51，）就是指这个说的。肉体虽然在基督钉十字架的时候裂开了，但在经历上我们的肉体也许仍然是完整的，没有分开，没有撕裂。我们仍然在魂里，在头一个帐幕里，原因在于我们的肉体还没有破碎。
16We have pointed out that the veil, the flesh, was the factor that made the one tabernacle two tabernacles. This is true even today in our experience. Doctrinally speaking, the flesh has been crucified on the cross by God. When Christ was crucified, the flesh was crucified also. This is indicated by the tearing of the veil in the temple from top to bottom (Matt. 27:51). Although the flesh was riven when Christ was crucified, experientially our flesh may still be whole. It may not yet have been cleft, or torn. The reason we may still be in the soul, the first tabernacle, is that our flesh has not yet been broken.
17我们很可能作属灵的事，肉体却仍然没有破碎。我们也许在外面肉体里呼求主，而没有从灵的深处来呼求。有时候，夫妻在吵嘴，其中一位也许会说：“赞美主！”可是，在这种情况下，这么说不是出于灵，而是出于肉体。因此，不仅我们闲谈、批评的时候是在肉体里，连我们呼求主、赞美祂的时候，也可能是在肉体里。我们这些新约的信徒仍然在魂里，仍然在旧约时代里，原因就是我们的肉体还没有破碎。
17It is quite possible that in doing spiritual things, our flesh may still not be broken. We may call on the Lord in an outward way in the flesh instead of calling from deep within in the spirit. Sometimes when a brother and his wife are arguing, one of them may say, “Praise the Lord!” However, such an utterance in this case may not come from the spirit but from the flesh. Thus, we may be in the flesh not only when we are gossiping and criticizing but even when we are calling on the Lord and praising Him. The reason that as New Testament believers we remain in the soul, in the Old Testament age, is that our flesh has not been broken.
18帐幕里面的幔子挂在四根柱子上。我们已经指出，柱子代表特出的信徒，就是教会中刚强的肢体。帐幕里面的柱子比竖板牢固。竖板是扁平的，而柱子是厚实的。应用到我们的经历中，意思是说，竖板经过对付，就会成为柱子。在教会里、在众圣徒当中，刚强的柱子担负神在肉身显现的见证。无疑地，教会中领头的人都该是柱子。照提前三章十五节来看，教会必须是神在肉身显现这个真理的柱石。
18The veil within the tabernacle was placed on four pillars. We have pointed out that the pillars represent the extraordinary believers, who are the stronger members of the church. The pillars in the tabernacle were stronger than the boards. The boards were flat, but the pillars were thick. Applied to our experience, this means that when a board has been dealt with, it becomes a pillar. Among all the saints in the church, the pillars, the stronger ones, bear the testimony of God manifested in the flesh. No doubt, the leading ones in the church should all be pillars. According to 1 Timothy 3:15, the church must be the pillar of the truth of God manifest in the flesh.
19如果教会中领头的人、刚强的人，肉体没有破碎，全教会都会留在头一个帐幕里，无法进入第二个帐幕。一个聚会能不能进入至圣所，在于领头之人的肉体有没有破碎。加拉太五章二十四节说，凡属基督的人，是已经把肉体钉在十字架上了。如果我们 是凭着那灵生活行动的基督徒，我们的肉体就已经钉在十字架上了。罗马六章六节说，我们的旧人、己，已经钉在十字架上。虽然我们无法把自己钉死，但我们能彀把肉体钉死，我们也必须这么来钉。如果我们的肉体钉死了，就成了裂开的幔子，使全教会进入第二个帐幕，好来直接享受神。由此我们看见，教会的光景在于领头的人肉体有没有破碎。我多年来所观察到的就是这样。一个地方的教会能不能进入至圣所，完全在于柱子的肉体有没有破碎，领头的人肉体有没有破碎。
19If the flesh of the leading ones, the stronger ones, in the church has not been broken, the entire church will be kept in the first tabernacle and frustrated from entering the second tabernacle. Whether or not an assembly can enter into the Holy of Holies depends on whether or not the flesh of the leading ones has been cleft. Galatians 5:24 says that those who are Christ’s have crucified the flesh. If we are Christians walking by the Spirit, our flesh has been crucified. Romans 6:6 says that our old man, the self, has been crucified. Although we cannot crucify ourselves, we can crucify the flesh, and we must do this. If our flesh is crucified, it will become a riven veil as an entrance for the entire church to come into the second tabernacle and have the direct enjoyment of God. By this we see that the situation of the church depends on the breaking of the flesh of the leading ones. This exactly corresponds to what I have observed throughout the years. Whether or not the church in a particular locality can enter into the Holy of Holies depends entirely on the brokenness of the flesh of the pillars, on the brokenness of the flesh of the leading ones.