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出埃及记生命读经 · 第102篇

帐幕的门帘（二）

The Curtain for the Door of the Tent (2)
1读经：出埃及记二十六章三十六至三十七节；三十六章三十七至三十八节；四十章五节，二十八节。
1Scripture Reading: Exo. 26:36-37; 36:37-38; 40:5, 28
2我们已经看过帐幕里面有两层幔子，一层叫作幔子，另一层叫作帘子。我们一定要祷告，求主使我们对幔子和帘子有属灵的领会，因为它们蕴含着一些非常重要的东西。它们指出藉着基督包罗万有的死，基督已经成为入口，让神的选民能彀进入对神的享受里。
2We have seen that in the tabernacle there were two curtains, one called the veil and the other called the screen. We need to pray for spiritual understanding concerning the veil and the screen, for they imply some very important things. They indicate that through His all-inclusive death Christ has become the entrance for God’s chosen people to come into the enjoyment of God.
九 一个享受的地方
A PLACE FOR ENJOYMENT
3帐幕表征神的居所。可是我们只看见帐幕是神的居所，我们的领会还很肤浅。我们必须进一步了解居所不光是居住的地方，也是享受的地方。你的家不仅是你居住的地方，也是你享受的地方。实际上，人活着若是没有享受的话，就是慢慢让死来消磨。人所以会自杀就是因为他们感觉活得没有意义、没有享受。神的居所乃是祂的子民享受祂的地方。我们也可以说，这是神的选民完满享受神自己的地方。这样的看见是非常要紧的。
3The tabernacle signifies God’s dwelling place. But if we see only that the tabernacle is the dwelling place for God, our understanding will be superficial. We must go on to realize that a dwelling place is a place for enjoyment, not only for living. Your home is not simply the place where you live; it is also a place for enjoyment. To live without enjoyment is actually to suffer the killing of death. The reason people commit suicide is that they feel their living is meaningless, without any enjoyment. God’s dwelling place is the place for Him to be the enjoyment for His people. We may also say that it is the place where God’s chosen people participate in the full enjoyment of God Himself. It is crucial to see this matter.
十 享受神的入口
THE ENTRANCE INTO THE ENJOYMENT OF GOD
4幔子与帘子，表征基督人性的两方面。藉着包罗万有的死，这位基督已经成为入口，让人可以享受神。两层幔子表征独一的基督，以及基督包罗万有的死。基督死了，好藉着祂所受神的审判，除去我们的罪。支撑帘子的柱子下面带卯的铜座所表示的，就是这个审判。基督代替我们受了神彻底的审判，当然，基督在祂自己里面一点不需要受神的审判。祂于神、于人面面得当，祂从来没有作过甚么事是该受神审判的。可是祂却因着我们的罪，受了神的审判，祂为我们的罪死了。祂所经过的审判，已经成为带卯的铜座，作了我们站立的根基。这就是说，我们能站立在基督为我们所受的审判之上。这也就是保罗所传福音的第一面。他在哥林多前书十五章三节说：“因为我当日所领受又传给你们首要的事，就是基督照圣经所说，为我们的罪死了。”因此，我们看见，保罗所传的福音，第一点就是基督为我们的罪死了。
4The two curtains, the veil and the screen, signify Christ in two aspects of His humanity. Through His all-inclusive death, this Christ has become the entrance for God’s people to come into the enjoyment of God. The two curtains signify the unique Christ and also Christ’s all-inclusive death. Christ died to take away our sins through the judgment of God He suffered. This judgment is indicated by the brass sockets under the pillars supporting the screen. Christ was fully judged by God on our behalf. Of course, in Himself Christ had no reason to suffer God’s judgment. In every way He was right with God and with man. He never did anything to deserve God’s judgment. But He was judged by God because of our sins. He died for our sins. The judgment through which He passed has become the brass sockets as the base on which we stand. This means that we stand on the judgment Christ suffered for our sins. Paul preached this as the first aspect of the gospel. In 1 Corinthians 15:3 he says, “For I delivered to you, among the first things, that which also I received, that Christ died for our sins according to the Scriptures.” Thus, in the gospel preached by Paul we see, as the first item, that Christ died for our sins.
5在哥林多后书里，保罗就更深入了，我们可以说哥林多前书一部分在外院子里，一部分在圣所里。可是，哥林多后书却是在至圣所里。保罗在哥林多后书五章十四节说，基督替众人死。祂不光为我们的罪死，祂更替我们死。祂死了，我们也与祂同钉死了，因此祂的钉死包括了所有的信徒。为这缘故，保罗下结论说：因为一人既替众人死，众人就都死了。这不是福音的第一项，不像基督为我们的罪而死这么外面，基督 替众人死乃是一件里面的事。这里，外面的事带我们进入圣所，但里面的事却带我们进入至圣所。
5In the book of 2 Corinthians Paul goes deeper. We may say that 1 Corinthians is partially in the outer court and partially in the Holy Place. Second Corinthians, however, is in the Holy of Holies. In 2 Corinthians 5:14 Paul says that Christ died for all. Not only did He die for our sins—He died for us. In His death we also were crucified. His crucifixion thus included all His believers. For this reason, Paul concludes that because One has died for all, then all are dead. This is not the first item of the gospel. It is more of an inward matter than the outward matter of Christ dying for our sins. This outward matter brings us into the Holy Place, but the inward matter brings us into the Holy of Holies.
6我们把哥林多后书和前书比较，就发现林前说到的生活，一部分在外院子，另一部分在圣所里；而林后却是启示在至圣所里的生活，经过裂开幔子的生活。哥林多后书是一卷论至圣所里生活的书信；这种生活乃是藉着钉十字架而复活的生活。使徒们是新约的执事，他们过着钉十字架的生活，彰显复活的生命。因此，他们能彀进入至圣所，因为他们已经通过两层幔子，就是帘子与幔子。这就是说，他们已经通过了神为着他们的罪而临到基督的审判；也藉着基督的死，经过了肉体钉十字架的过程。保罗在哥林多后书四章十一和十二节说：“因为我们这活着的人，是常为耶稣被交于死，使耶稣的生，在我们这必死的肉体上显明出来。这样看来，死是在我们里面发动，生却在你们里面发动。”（直译。）保罗天天被交于死地，使复活的生命能彀在他身上显明出来。这表示他已通过了裂开的幔子，天天在至圣所里生活。
6In contrast to 1 Corinthians, the book of 2 Corinthians does not reveal a life partly in the outer court and partly in the Holy Place; it reveals a life in the Holy of Holies, a life which has passed through the riven veil. Second Corinthians is a book of a life in the Holy of Holies. This life is a life of resurrection through crucifixion. As ministers of the New Testament, the apostles lived a crucified life for the manifestation of the resurrection life. Thus, they could enter the Holy of Holies, for they had passed through the two curtains; they had passed through the screen and the veil. This means that they had passed through the judgment of God upon Christ for their sins and also through the crucifixion of the flesh by the death of Christ. In 2 Corinthians 4:11 and 12 Paul says, “For we who live are always being delivered unto death for Jesus’ sake, that the life also of Jesus might be manifested in our mortal flesh. So then death operates in us, but life in you.” Paul was daily delivered to death so that the resurrection life might be manifested in him. This indicates that he had passed through the riven veil in order to live in the Holy of Holies.
十一 基督是帘子
CHRIST AS A SCREEN
7基督的人性有一面就是由帘子来表征的。四福音书中，这个人位所显示、描绘并说明的人性，乃是一个帘子。如果我们从这个角度来读福音书，就会看见，基督是帘子，不让所有消极的事物接近神的居所。四福音中所描述基督的生活，就是这样的一幅帘子。所有消极的事物、消极的人都隔离在外面。法利赛人和撒都该人，都被耶稣基督这个人阻挡在外面。因为主耶稣是帘子，法利赛人和撒都该人就不能进入对神的享受中。
7One aspect of Christ’s humanity is that of a screen. In His humanity the Person revealed, described, and portrayed in the four Gospels was a screen. If we read the Gospels from this angle, we shall see that Christ is a screen keeping all the negative things away from God’s dwelling place. The life described in the four Gospels is such a screen. Every negative thing and every negative person is screened out. The Pharisees and the Sadducees were screened out by the Person of Jesus Christ. Because the Lord Jesus was a screen, the Pharisees and Sadducees could not enter into the enjoyment of God.
8每逢罪人接触到主耶稣完美的人性时，他不是被摒除在外，就是被折服而信服了基督。罪人如果相信祂，帘子马上就成了入口，使他能彀进入圣所，开始在基督里享受神，并享受基督所是的丰富。在圣所里，这样一个蒙救赎的罪人可以享受基督作生命的供应、光照，并且蒙神的悦纳。这不光是道理，更是我们经历的说明。从经历中我们知道，蒙救赎的罪人可以通过这个帘子，进入圣所里，享受神在基督里的一切丰富
8Whenever a sinner meets the perfect humanity of the Lord Jesus, he is either screened out, or he is subdued and convinced to believe in Christ. If he believes in Him, the screen will immediately become an entrance through which he may come into the Holy Place, where he begins to enjoy God in Christ and to participate in the rich enjoyment of what Christ is. In the Holy Place such a redeemed sinner can enjoy Christ as the life supply, as enlightenment, and as his acceptance by God. This is not a mere doctrine; rather, it is a description of our experience. From experience we know that redeemed sinners can pass through the screen, enter the Holy Place, and enjoy all the riches of God in Christ.
十二 把肉体钉在十字架上
CRUCIFYING THE FLESH
9信徒在圣所里享受丰富一段时间之后，就慢慢开始领会幔子后面有更深、更丰富、更高的东西。他也晓得，堕落的性情─肉体，就是一层阻隔、一层幔子。他虽然丰富地享受了主，可是现在他知道，因着这层幔子的阻隔，他还不能摸着更丰富的东西。最终，他看见了，圣经里面基督的死不光对付他的罪，还对付他的肉体。主的死已经把肉体裂开、撕裂了。自然而然，这样一位信徒就能藉着内住的灵把他的肉体钉在十字架上；也就是说，把他堕落的性情治死。此外，那灵还安排了许多环境，把他置于死地。这样，他就有通过裂开幔子的经历。一首诗歌的副歌说：
9After a period of time enjoying the riches in the Holy Place, a believer begins to realize that behind the veil there is something deeper, richer, and higher. He also realizes that his fallen nature, the flesh, is a separation, a veil. Even though he has enjoyed a rich portion of the Lord, now he knows that there is something richer that he is not yet able to touch because of this separating veil. Eventually, he sees in the Bible that Christ’s death not only deals with his sins, but also deals with the flesh. The Lord’s death has rent, torn, the flesh. Spontaneously, by the indwelling Spirit, such a believer crucifies his flesh; that is, he puts his fallen nature to death. Furthermore, the Spirit works to arrange circumstances which will cause him to be put into death. In this way he experientially passes through the riven veil. The chorus of a hymn says,
10阿利路亚！阿利路亚！ 裂开幔子我已过， 这里荣耀不败落。 ─诗歌第四一六首
10Hallelujah! Hallelujah! I have passed the riven veil, Here the glories never fail. Hymns, #551
11我们唱这些歌词的时候可能唱得很肤浅，不太了解其中的含意。如果我们要经过裂开的幔子，里面就需要那灵的运行，外面也需要环境的配合。这就是为甚么罗马八章中有那灵，又有万事的原因。（28。）那灵与万事互相效力，把我们摆在基督的死里，使我们可以通过裂开的幔子，进入至圣所，完满地享受神。
11We may sing these words in a very superficial way without realizing what they mean. If we would pass through the riven veil, we need both the Spirit working within and the coordination of the circumstances outwardly. This is why in Romans 8 we have the Spirit and also all things (v. 28). The Spirit and all things work together to put us into the death of Christ so that we may pass through the riven veil and thereby enter into the Holy of Holies to enjoy God in full.
十三 柱子背负着见证
PILLARS BEARING THE TESTIMONY
12我们曾经一再指出，两层幔子，就是帘子与幔子，都依附在柱子上。这表示今天入口已经有了，人可以进入对神的享受里面。不错，因着基督包罗万有的死，祂已经成了入口。可是，入口需要柱子，来背负这位道成肉身并钉死十字架之基督的见证。若没有这些柱子，这位享受神的入口─基督，还无法启示给人。这就是说，没有一个地方能让祂把自己显给人看。在四福音书里，基督是享受神的入口。但是五旬节那一天 ，在耶路撒冷的一百二十人背负起这位基督的见证。要不是那些信徒在五旬节那天，把这位道成肉身、钉十字架之基督的见证背负起来，基督怎么能把祂自己启示给人，祂又要在那里把祂自己启示出来？是在山上启示，还是在天上的宝座启示？若没有柱子支撑着，祂就不能把祂自己启示出来，这是一个事实。因此，五旬节那天，那一百二十个人，就成为柱子，背负着基督的见证。因此，基督就能把祂自己启示给罪人。
12We have pointed out again and again that the two curtains, the screen and the veil, were attached to pillars. This indicates that today people can have an entrance into the enjoyment of God. Yes, Christ in His all-inclusive death is the entrance. Nevertheless, the entrance requires pillars to bear the testimony of the incarnated and crucified Christ. Without these pillars there is no way for the Christ who is the entrance into the enjoyment of God to be revealed to man. This means that there would be no place where He could show Himself to others. In the four Gospels Christ was the entrance into the enjoyment of God. But on the day of Pentecost the testimony of this Christ was borne by the one hundred twenty in Jerusalem. If it were not for the believers who bore the testimony of the incarnated and crucified Christ on the day of Pentecost, how could Christ reveal Himself to the people, and where could He be revealed? Would He be revealed on a mountain, or on the throne in the heavens? It is a fact that if there were no pillars to bear Him, He could not reveal Himself. Thus, on the day of Pentecost Christ was attached to the one hundred twenty, and they became pillars bearing the testimony of Christ. Therefore, it was possible for Christ to reveal Himself to sinners.
13五旬节那天，加给主的那三千人都进了神的居所，也就是说，都进了对神的享受中。这不光藉着基督自己，也是藉着那一百二十人。这一百二十人已经联于基督，与基督联合，因此，他们与基督是一。为这缘故，五旬节那天信主的那三千人，藉着基督并藉着那一百二十人，就能彀进入对神的享受。
13The three thousand who were added to the Lord on the day of Pentecost entered into the dwelling place of God, that is, into the enjoyment of God, not only through Christ Himself, but also through the one hundred twenty. These one hundred twenty had been attached to Christ, identified with Him. Thus, they and Christ were one. For this reason, the three thousand who believed on the day of Pentecost could enter into the enjoyment of God through Christ and through the one hundred twenty.
14在使徒行传里，我们有圣所的经历，也有至圣所的经历。二章、四章所记载凡物公用的生活，乃是在圣所里的生活。使徒行传头几章，乃是描述在圣所里享受基督。我们所以能彀知道，乃是由于一个事实：有些信徒的肉体，就是堕落的性情还没有受对付。比方说，行传六章一节说：“有说希利尼话的犹太人，向希伯来人发怨言；因为 在天天的供给上忽略了他们的寡妇。”信徒们虽然凡物公用，可是他们仍旧会发怨言、起分争。凡物公用不能防止口角与分争。因此，行传六章以后，再也没有题到这种共同的生活。因着肉体的缘故，这种凡物公用的生活无法持续下去。此外，使徒行传还记载了亚拿尼亚和撒非喇所作的事。我们可以说他们没有留在圣所里，反而退回到外院子去了。过了很长一段时间之后，我们终于发觉，使徒行传暗示有些信徒不仅成为教会入口的柱子，也成为内室的柱子。那些活在圣所里的圣徒，藉着这些柱子，就有路能彀进入至圣所。
14In the book of Acts we have the experience of the Holy Place and also the experience of the Holy of Holies. The so-called communal life recorded in chapters two and four is a life in the Holy Place. The first several chapters of Acts are a description of the enjoyment of Christ in the Holy Place. We know this by the fact that the flesh, the fallen nature, of certain believers still had not been dealt with. For example, Acts 6:1 says that “there was a murmuring of the Hellenists against the Hebrews, because their widows were overlooked in the daily dispensing.” Even though the believers had all things in common, they were still murmuring and striving. Having all things in common did not prevent quarreling and fighting. Thus, after chapter six of Acts, there is no further mention of the communal life. Because of the flesh, the communal living did not last. Furthermore, in Acts 5 we have the record of what was done by Ananias and Sapphira. We could say that they did not remain in the Holy Place, but went back to the outer court. Eventually, after a long period of time, we can find in Acts the implication that certain believers became not only the pillars at the entrance of the church life, but the pillars in the inner chamber. Through these pillars the saints who were living in the Holy Place had a way to enter into the Holy of Holies.
十四 标竿─至圣所
THE GOAL—THE HOLY OF HOLIES
15保罗所写的书信都以至圣所为标竿。保罗的书信，一直想把神的子民从外院子带进至圣所里，更多的时候，他想把他们从圣所带进至圣所里。我们举哥林多教会为例子来看，大多数的圣徒还留在外院子里，只有少数的圣徒在圣所里。在哥林多前后书中，保罗一直努力要藉着裂开的幔子─钉十字架的基督，把所有的圣徒带进至圣所里。保罗和他的同工们是柱子，而基督是裂开的幔子，挂在他们的上面。他们不仅是入口的柱子，也是内室的柱子。一方面，他们背负基督作第一层幔子，就是帘子；另一方面，他们背负基督作第二层幔子，就是裂开的幔子。所以，神的选民因着他们就能有一个入口，可以进入其中享受神。
15The Epistles written by Paul all had the Holy of Holies as the goal. In his Epistles Paul was trying to bring God’s people either from the outer court into the Holy Place or, as was more often the case, from the Holy Place into the Holy of Holies. Take the church in Corinth as an example. The majority of the saints were still in the outer court, and a minority were in the Holy Place. In 1 and 2 Corinthians Paul was endeavoring to bring all the saints into the Holy of Holies through the crucified Christ, the Christ who is the riven veil. Paul and his co-workers were the pillars on which Christ as the riven veil was hanging. They were the pillars not only at the entrance, but also in the inner chamber. On the one hand, they bore Christ as the first curtain, the screen; on the other hand, they bore Christ as the second veil, the riven veil. Therefore, with them there was an entrance for God’s chosen people to enter into the enjoyment of God.
十五 基督包罗万有的死
THE ALL-INCLUSIVE DEATH OF CHRIST
16有一件事很要紧：我们一定要看见基督包罗万有的死。我们尤其要看见，帐幕也描述出基督的死。我再说，帐幕中各样物件记载的顺序不光照着道理，也是照着属灵的经历。两层幔子表示出，基督独一的死有两方面：客观的一面与我们的罪有关，主观的一面与我们的肉体有关。有些著者论到基督主观的死，也就是基督替我们死；宾路易师母就是其中的一位。在“福音问题”这本书里（第八十一页），倪弟兄回答了一个问题，是论到基督替我们死，和基督为我们的罪死，有甚么区别。他的回答如下：
16It is crucial that we see the all-inclusive death of Christ. In particular, we need to see Christ’s death as portrayed in the tabernacle. To repeat, the record of the tabernacle is presented not only according to doctrine, but also according to spiritual experience. Christ’s unique death, as indicated by the two curtains, has two aspects: the objective aspect related to our sins and the subjective aspect related to our flesh. Writers such as Mrs. Jesse Penn-Lewis speak of the subjective death of Christ; that is, the death of Christ for us. In the book entitled Gospel Dialogue (p. 90), Brother Nee answers a question concerning the difference between Christ dying for us and Christ dying for our sins. The following is his answer:
17“基督为我们死，是说基督为我这个罪人死了。祂死的目的，是要救我这个罪人。基督所成功的，是为着我这个人，目的是要得着我这个人，是要救我这个人脱离自己。基督为我们的罪死了，是说基督为我这个罪人的罪死了，目的是要除去我这个人的罪，要叫我这个人脱离罪的刑罚与能力，使我的罪得着赦免，并且不再受罪的辖制。”一般说来，今天的基督徒只知道基督之死的第一方面，就是祂为我们的罪死，使我们可以得着神的赦免。他们不太认识基督之死的第二面，就是祂替我们死，使我们可以在复活的生命里向祂活着。（林后五14～15。）祂死的第一面是担当我们的罪；（ 彼前二24；）祂死的第二面是替我们成为罪。（林后五21。）所以宾路易师母有负担一篇又一篇地释放信息，都是论到十字架主观的经历。这样来说十字架，就是说到基督之死主观的一面。
17“Christ died for us” means that Christ died for us sinners. The purpose of His death is to save us sinners. What He has accomplished is for us; that is, to gain us, and to deliver us from ourselves. “Christ died for our sins” signifies that He died for the sins committed by us sinners. The purpose is to take away our sins so that they may be forgiven, and to save us from the penalty and the power of sin so that we are no longer under its dominion. Generally, today’s Christians know only the first aspect of Christ’s death, that He died for our sins that we may be forgiven by God. They are not as familiar with the second aspect of His death, that He died for us that we may live to Him in the resurrection life (2 Cor. 5:14-15). In the first aspect of His death He bore our sins (1 Pet. 2:24); in the second He was made sin for us (2 Cor. 5:21). This was the reason Mrs. Penn-Lewis was burdened to put out message after message concerning the subjective experience of the cross. To speak of the cross in this way is to speak of the subjective aspect of Christ’s death.
18宣信弟兄也认识基督之死主观的一面。他有一首诗歌开头两行是这样写的：
18A. B. Simpson also knew the subjective aspect of the death of Christ. One of his hymns opens with these lines:
19我与基督已同钉死， 十架已将我解释。 ─诗歌第三六五首
19I am crucified with Christ, And the cross hath set me free. Hymns, #482
20可是，不论是宾路易师母论十字架主观经历的书籍，还是宣信弟兄论到与基督同钉十字架的诗歌，今天的基督徒都不重视。这表示许多信徒对基督的死，只有肤浅的领会。因此，在主的恢复里，主一直带领我们对基督包罗万有的死，在经历上有更深的领会。
20Both the writings of Mrs. Penn-Lewis on the subjective experience of the cross and the hymns of A. B. Simpson on being crucified with Christ are neglected by Christians today. This indicates that a great many believers have only a superficial understanding of Christ’s death. Therefore, in His recovery the Lord is leading us into a deeper experiential understanding of the all-inclusive death of Christ.