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希伯来书生命读经 · 第40篇

帐幕器具的排列所描绘对基督的经历

The Experiences of Christ Portrayed by the Ar- rangement of the Furniture of the Tabernacle
1在本篇信息中，我们要来看帐幕器具的排列所描绘对基督的经历。许多基督徒以为，我们只能经历基督作我们的救主和保护者。根据有灵恩经历之人的说法，基督是一位医治者，行神迹者。对他们来说，经历基督就是亲眼看见神迹。但基督完全是奥秘的，我们对祂的经历也是奥秘难解的。感谢神，在祂的圣言中，藉著祂的居所，就是祂帐幕器具的排列，将这事清楚的描绘出来。这排列共分三部分，就是外院子、圣所和至圣所。每一部分都有器具。许多圣经教师都同意，整个帐幕和其中之物，乃是详细描绘基督的图画。我年轻研读帐幕的豫表时，曾受教导说，帐幕乃是基督的一幅图画，但我从未受教导说，这幅图画也是描绘我们对基督的经历。多年以后，我从经历中逐渐发现，帐幕器具的排列，乃是我们对基督经历的完全说明。在本篇信息中，我们不是要来研究豫表；那是一个世纪多前弟兄会的教师所著重的。今天的恢复不是恢复豫表的教训，乃是恢复豫表所描绘对基督的经历。我们必须进到对基督的经历里，也就是神居所器具的排列所表明的。
1In this message we need to see the experiences of Christ as portrayed by the arrangement of the furniture of the tabernacle. Many Christians think that we can only experience Christ as our Savior and Protector. According to those who have had Pentecostal experiences, Christ is a Healer and a Worker of miracles. To them, experiencing Christ is a matter of witnessing miracles. But Christ is altogether mysterious, and our experiences of Him are also mysterious and very difficult to define. Thank God that this is clearly portrayed in His Holy Word by the arrangement of the furniture in the tabernacle, His dwelling place. This arrangement is of three sections: the outer court, the Holy Place, and the Holy of Holies. In each section there was furniture. Many Bible teachers agree that the entire tabernacle with its contents is a detailed picture of Christ. When I studied the typology of the tabernacle as a youth, I was told that it was a picture of Christ, but I was never taught that it was also a portrait of our experiences of Christ. Gradually in my experience throughout the years, I came to realize that the arrangement of the furniture of the tabernacle presents a full definition of our experiences of Christ. In this message we are not concerned with learning typology which was emphasized by the Brethren teachers more than a century ago. The recovery today is not a recovery of the teachings of typology but a recovery of the experiences of Christ as portrayed in the types. We need to enter into the experiences of Christ as shown in the arrangement of the furniture in God’s dwelling place
2壹在外院─在外面在外院有铜祭坛和铜洗濯盆。两者都表征在外面对基督的经历。
2I. IN THE OUTER COURT—IN AN OUTWARD WAY In the outer court are the brass altar and the brass laver. Both of these signify the experiences of Christ in an outward way
一 铜祭坛
A. At the Brass Altar
3铜祭坛表征十字架，（出四十29，）我们在此主要有分于基督作我们的赎罪祭，及其他各种的祭。（来十三10，12，十12。）原则上，祭物解决我们和神之间的问题，叫我们与神完全和好，使我们与神之间的光景是公义、平安的。藉著基督的十字架，我们与神与人都是对的。基督作我们的赎罪祭，解决了罪的问题；祂作我们的平安祭，在我们与神并与人之间成就了和平。因此，藉著基督在十字架上所献的祭，我们的情形乃是公义、平安的。这是我们在外面享受基督的第一个经历。
3At the brass altar, which signifies the cross (Exo. 40:29), we participate in Christ mainly as our sin offering and also as all the other offerings (Heb. 13:10, 12; 10:12). In principle, the offerings solve our problems with God, fully reconciling us to Him and making our situation with God righteous and peaceful. Through the cross of Christ, we are right with God and with one another. Christ as our sin offering has solved the problem of sin, and as our peace offering He has also made peace between us and God and with one another. Thus, through the offerings offered by Christ on the cross, our condition is one of righteousness and peace. This is the first experience that we enjoy in Christ outwardly.
二 铜洗濯盆
B. At the Brass Laver
4祭坛之后就是洗濯盆，表征圣灵的洗净。祭坛和洗濯盆都是铜造的。在豫表上，铜表征神公义的审判。圣灵的洗净乃是基于基督为我们所受的审判。在铜洗濯盆这里，（出四十30～32，）我们有分于圣灵的洗净；这洗净乃是基于基督的救赎。（多三5。）虽然我们经历了基督作各种祭物，但在来到神面前以先，我们也需要被圣灵洗净、洁净。这也有点是外面的经历。
4After the altar is the laver, which signifies the washing of the Spirit. Both the altar and the laver were made of brass. In typology, brass signifies God’s righteous judgment. The washing of the Spirit is based upon the judgment Christ has borne for us. At the brass laver (Exo. 40:30-32) we partake of the washing of the Spirit, which is based upon the redemption of Christ (Titus 3:5). Although we have experienced Christ as the offerings, before we can come into God’s presence we also need to be washed, cleansed by the Spirit. This also is somewhat outward
5贰在圣所─在里面有了在外院的两种经历以后，我们就有资格进入帐幕。首先，我们进到圣所，在那里我们对基督的经历就从外面转到里面。因此，在圣所，我们乃是在里面经历基督。
5II. IN THE HOLY PLACE—IN AN INNER WAY After having the two kinds of experiences in the outer court, we are qualified to come into the tabernacle. Firstly, we enter into the Holy Place, where our experiences of Christ turn from the outward to the inward. Here, in the Holy Place, we experience Christ in an inner way
一 陈设饼的桌子
A. At the Showbread Table
6当我们进入圣所，第一件器具乃是陈设饼的桌子，（出四十22～23，）表征基督作我们生命的供应。（约六35，57。）桌子上陈设了十二个饼。十二这数字表征永远的完成和完全。基督是我们永远的饼。我们在陈设饼的桌子这里，在里面对基督的享受，乃是永远的。
6When we enter into the Holy Place, the first item of furniture is the showbread table (Exo. 40:22-23), which signifies Christ as our life supply (John 6:35, 57). On the showbread table twelve loaves of bread were displayed. The number twelve signifies eternal completion and perfection. Christ is our eternal bread. Our inward enjoyment of Him at the showbread table is eternal
二 灯台
B. At the Lampstand
7陈设饼的桌子之后，就是灯台，（出四十24～25，）我们在此经历基督作生命照耀的光。（约一4，八12。）灯台的经历是在陈设饼桌子的经历之后，指明光是从我们享受基督作生命的供应而有的。当我们享受了基督作食物，我们就有光，因为『这生命就是人的光』。（一4。）这光不是从知识来的，乃是从我们所享受的生命来的。
7After the showbread table is the lampstand (Exo. 40: 24-25), where we experience Christ as the shining light of life (John 1:4; 8:12). That the experience of the lampstand follows the experience of the showbread table indicates that the light comes out of our enjoyment of Christ as our life supply. When we enjoy Christ as our food, we have light because the “life is the light of men” (John 1:4). This light does not come from knowledge but from the life we enjoy
8陈设饼桌子上有十二个饼，灯台有七盏灯。七也是完全的数字，但不是永远之完全的数字，乃是在神时代行动中完全的数字，指神行动中的完全。我们得到的生命供应，是直到永远的，但灯台的目的乃是使神的子民在黑暗的时代中行动行事，是为著神时代的行动。在神的经纶和时代的安排中，祂的行动和行事，需要神圣之光的照耀。这照耀是完全的。没有光的照耀，我们在神的经纶中就无法行动，无法作甚么。当我们享受基督作生命，这生命就成为光，使我们藉此在神的经纶中行动行事。我们的经历可以证实这事。首先，我们享受基督作生命和生命的供应。然后这生命在里面光照我们，我们就知道如何行动行事。这就是我们在里面经历基督作光。
8While the showbread table has twelve loaves of bread, the lampstand has seven lamps. Seven is also a number of completion, but it is not the number of eternal completion. It is the number of completion in God’s dispensational move, denoting a completion in God’s movement. For eternity we shall have the life supply, but the purpose of the lampstand is to enable God’s people to move and act in the dark age. It is for God’s dispensational move. In His economy and dispensation, God has His movement and action, which need the shining of the divine light. This shining is complete. Without the shining of the light we cannot move or do anything in God’secon o my. As we enjoy Christ as our life, this life becomes the light by which we move and act in God’secon o my. Our experience proves this. Firstly, we enjoy Christ as life and as the life supply. Then this life shines within us, and we know how to move and act. This is the experience of Christ as light inwardly.
三 香坛
C. At the Incense Altar
9圣所里最后的器具是金香坛。香坛、灯台、和陈设饼的桌子摆成一个三角形。陈设饼的桌子在北面，灯台在南面，香坛在桌子和灯台之间的西面，非常靠近分隔的幔子。在香坛这里，我们有分于基督作为甜美的香献给神，使我们蒙神悦纳。（弗一6。）神悦纳我们是因著基督，不是因著我们的所是。这就是为甚么我们必须在基督的名里向神祷告。我们若在自己里，靠自己或凭自己祷告，我们的祷告必不蒙悦纳。我们的祷告，必须加进基督这蒙神悦纳、甜美的香。我们的祷告就像香炉，基督就像放进香炉里馨香的香。我们在基督里、并凭著基督祷告时，基督就如同香调进我们的祷告里，升到神面前。这香成为我们这人和我们的祷告蒙神悦纳的元素。这种经历更内在，带领我们到至圣所里最内里的经历。
9The last item of furniture in the Holy Place is the golden altar, which is the incense altar. The incense altar, lampstand, and showbread table form a triangle. The showbread table was on the north, the lampstand on the south, and the incense altar between them on the west, very close to the separating veil. At the incense altar we share in Christ as the sweet incense toward God for our acceptance by God (Eph. 1:6). God accepts us because of Christ, not because of what we are. This is why we must pray to God in the name of Christ. If we pray in, by, and with ourselves, our prayer will never be accepted. Christ as the acceptable, sweet incense must be added to our prayer. Our prayer is like a censer, and Christ is like the fragrant incense that is put into the censer. When we pray in and with Christ, Christ as incense is mingled with our prayer as it ascends to God. This incense becomes the element that makes our being and our prayer acceptable to God. This experience is more inward, leading to the most inward experiences in the Holy of Holies
10虽然香坛不在至圣所里，却指引、带领我们进入至圣所。牠虽然在圣所，其功用却是为著至圣所。因此，香坛的经历比陈设饼桌子和灯台的经历更内在。
10Although the incense altar is not in the Holy of Holies, it directs and leads us into the Holy of Holies. It is in the Holy Place, but its function is for the Holy of Holies. Hence, it is more inward than both the showbread table and the lampstand
11关于香坛的位置，旧约和新约所说的，表面看来有差别。出埃及三十章六节说，香坛是放在幔子之前，就是在幔外。这清楚指明，香坛是放在幔外的圣所里，不是在幔内的至圣所里。但希伯来九章三至四节说，至圣所有香坛。所以基督教教师和读经的人大多认为，其中似乎有些差错或误解。一九三七年，我对一班信徒讲解希伯来书时，也为这个问题所困扰，以为必定有甚么差错或误解。我查考了一些书籍，其中有一本书说，希伯来九章四节所指的不是香坛，而是香炉。这本书说，香炉早期总是放在幔外，后来渐渐移进了至圣所。这种解释也有其根据，因为四节的坛，原文也可译为炉。但是这里一定是指香坛，不是指香炉，因为照著旧约的记载，圣所或至圣所里没有香炉。最近，当我写希伯来书恢复本的注解时，主在这事上给了我清楚而完整的启示。四节并没有差错或误解。照以下各点看，这表面的差别，很有属灵的意义：
11Regarding the standing place of the incense altar, there is apparently a discrepancy between the mentioning of it in the Old Testament and its mention in the New Testament. Exodus 30:6 says that the incense altar is put “before the veil,” that is, outside the veil. This indicates clearly that the incense altar is put in the Holy Place, which is outside the veil, not in the Holy of Holies, which is within the veil. But Hebrews 9:4 says that the Holy of Holies has the incense altar. Therefore, most Christian teachers and Bible readers have thought that some error or misconstruction should somehow have occurred. When I was expounding the book of Hebrews to a group of believers in 1937, I also was troubled by this matter and thought that a mistake or misconstruction had taken place. I consulted a number of books, including one which says that verse 4 does not refer to the incense altar but to the incense censer. It says that in the early days the incense censer was always put outside the veil but that it gradually slipped into the Holy of Holies. This book has some ground for its interpretation because the Greek word for altar in verse 4 may also be translated as censer. But here it must refer to the incense altar, not to the censer, because according to the record of the Old Testament, there was no incense censer in the Holy Place or in the Holy of Holies. Recently, as I was writing the notes for the Recovery Version of Hebrews, the Lord gave me a clear and complete revelation regarding this matter. There is no error or misconstruction in verse 4. The apparent discrepancy has a very spiritual significance according to the following points:
12旧约记载香坛的位置，含示香坛与见证柜的关系最为密切。见证的柜上有平息处，是神与祂的百姓相会的地方。按照原文，出埃及三十章六节说，『要把〔香〕坛放在见证柜上的幔子前，对著见证柜上的施恩座，就是我要与你相会的地方。』读这节经文时，必须极为谨慎。香坛是放在『见证柜上』的幔子前。钦定英文译本说，幔子是在『见证柜旁』（bytheark），但正确的繙译应该是『见证柜上』（overtheark）。『旁』和『上』有很大分别。『旁』表示幔子把见证柜和香坛隔开；『上』表示幔子不是隔开，只把见证柜盖著。幔子没有把香坛和见证柜隔开，乃是盖著见证柜。所以把香坛放在幔子前，就是把香坛放在见证柜前。出埃及四十章五节甚40:5至说，香坛要安在见证的柜前，而未题到其间有分隔的幔子。因此，香坛乃是在见证柜前。照著神的经纶，遮盖的幔子并不永远存在，乃是要除去的。当主耶稣被钉死在十字架上时，这幔子就除去了。照著神永远的经纶，幔子不该再有了。就一面的意义说，这幔子不是分隔的幔子，乃是遮盖的幔子。这幔子算不得数，因为命定要被除去。当幔子被除去时，香坛就在见证柜前。写希伯来书的时候，幔子已经除去了。在神眼中，已经没有幔子了。再者，我们从启示录八章三节看见，金香坛是在神宝座前，并没有分隔的幔子。因此，甚至出埃及四十章三节和二十一节所说幔子，在神眼中也不是分隔的幔子，只是遮盖的幔子，暂时遮盖见证柜，而不是永远的遮盖。
12The Old Testament record of the incense altar’s standing place implies the closest relation of the incense altar to the ark of testimony, over which is the propitiation-cover, where God meets His people. According to the Hebrew, Exodus 30:6 says, “Thou shalt put it [the incense altar] before the veil that is over the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.” We must be very careful in reading this verse. The incense altar was put before the veil that is “over the ark of the testimony.” The King James Version says “by the ark,” but the proper translation must be “over the ark.” The preposition used here makes a great difference. The preposition “by” means that the veil is separating the ark from the incense altar, whereas the preposition “over” means that the veil is not separating but simply covering the ark. The veil did not separate the incense altar from the ark; it covered the ark. Therefore, putting the incense altar before the veil was the same as putting it before the ark. Exodus even says that the incense altar is set “before the ark of the testimony” without mentioning the separating veil that stands between them. Thus, the incense altar was before the ark. According to God’secon o my, the covering veil was not to exist for eternity; it was to be removed. When the Lord Jesus was crucified on the cross, this veil was taken away. According to God’s eternal economy, the veil should no longer be there. In a sense, it was there not as a separating veil but as a covering veil. It was not counted, because it was destined to be taken away. When the veil is removed, the incense altar is in front of the ark. When the book of Hebrews was written, the veil was gone. There was no veil in the eyes of God. Moreover, in Revelation 8:3 we see that the golden altar is before the throne of God. There is no separating veil. Thus, even in Exodus 40:3 and 21 the veil was, in the eyes of God, a covering veil, not a separating veil. It simply covered the ark temporarily, not eternally.
13王上六章二十二节（英译美国标准本）说，香坛属于内殿（原文含神说话的地方）。内殿指至圣所，里面有见证的柜同平息处，神就在这里向祂的百姓说话。因此，旧约已经指明，香坛是属于至圣所的。（香坛虽然在圣所里，其功用却是为著至圣所里见证的柜。在赎罪日，香坛和见证的柜上面的平息处，都洒上同样赎罪的血─出三十10，利十六15～16。）因此，出埃及二十六章三十五节只说到圣所里有陈设饼的桌子和灯台，没有说到香坛。
13First Kings 6:22 (ASV) says that the incense “altar... belonged to the oracle.” “Oracle” here means the “speaking place” of God, denoting the Holy of Holies, in which was the ark of testimony with the propitiation-cover, where God spoke to His people. Thus, the Old Testament indicated already that the incense altar belonged to the Holy of Holies. (Though it was in the Holy Place, its function was for the ark of testimony in the Holy of Holies. On the day of atonement, both the incense altar and the propitiation - cover of the ark of testimony were sprinkled with the same blood for atonement — Exo. 30:10; Lev. 16:15-16.) Hence, in Exodus 26:35, only the showbread table and the lampstand are mentioned as being in the Holy Place, not the incense altar.
14香坛与祷告有关，（路一10～11，）而希伯来书给我们看见，祷告就是进入至圣所，（十19，）来到施恩的宝座前；这施恩的宝座乃是至圣所里，见证的柜上面的平息处所表征的。我们的祷告常由心思开始，心思是魂的一部分，魂是由圣所表征的；但祷告总是引我们到灵里，灵是由至圣所表征的。因著以上各点，希伯来书的作者必须把香坛算作属至圣所的。九章四节不是说金香坛在至圣所里，如二节说灯台和桌子在圣所里；乃是说至圣所有金香坛，因为金香坛是属于至圣所的。这观点符合希伯来书的整个重点，就是我们应当从魂（由圣所表征）竭力进到灵（由至圣所表征）里。香坛属于内殿，即神说话的地方，就是至圣所。香坛豫表复活里的基督是甜美馨香的香，神在这香里十分喜悦的悦纳我们。我们凭这样一位基督祷告接触神，神就乐意向我们说话。我们凭基督为甜美的香祷告，向神说话，神也在这香的香气中向我们说话。这就是我们藉著基督为甜美的香，在与神甜美的交通里，与神交谈。
14The incense altar is related to prayer (Luke 1:10-11), and in Hebrews we are shown that to pray is to enter the Holy of Holies (10:19) and to come to the throne of grace, which is signified by the propitiation-cover over the ark of testimony in the Holy of Holies. Our prayer often begins with our mind, which is a part of our soul, signified by the Holy Place. But our prayer always ushers us into our spirit, signified by the Holy of Holies. Due to all these points, the writer of this book had to reckon that the incense altar belongs to the Holy of Holies. Verse 4 does not say that a golden altar is in the Holy of Holies, as the lampstand and the table are in the Holy Place, but that the Holy of Holies has a golden altar, since it belongs to the Holy of Holies. This concept fits the whole emphasis of the book of Hebrews which is that we should press on from the soul (signified by the Holy Place) to the spirit (signified by the Holy of Holies). The incense altar belongs to the oracle—the speaking place of God, that is, the Holy of Holies. The incense altar typifies Christ in His resurrection as the sweet and fragrant incense in which God extends His well-pleasing acceptance to us. We pray with such a Christ to contact God that God may be pleased to speak to us. We speak to God in our prayer with Christ as the sweet incense, and God speaks to us in the sweet savor of this incense. This is the dialogue in the sweet fellowship between us and God through Christ as the sweet incense
15现在我们能明白，为甚么有这表面的差别。事实上，就如我们所看过的，根本没有甚么差别。按照旧约，香坛是属于至圣所的。虽然香坛在圣所里，却不属于圣所，乃属于至圣所。因此，希伯来书说至圣所有香坛，而不说香坛在至圣所里。当我们在祷告中经历香坛的时候，我们常是由心思开始，而被引到灵里。现在我们很容易就被引到灵里，因为幔子已经除去了。
15Now we can understand this apparent discrepancy. As we have seen, there is actually no discrepancy at all. According to the Old Testament, the incense altar belongs to the Holy of Holies. Although it is in the Holy Place, it does not belong to the Holy Place but to the Holy of Holies. Thus, Hebrews says that the Holy of Holies has the incense altar, not that the incense altar is in the Holy of Holies. As we experience the incense altar in our prayer, we often begin with our mind and are ushered into the spirit. Now it is easy for us to be ushered into the spirit because the veil has already been taken away
参 在至圣所─
III. IN THE HOLY OF HOLIES
在最深处
IN THE INNERMOST WAY
一 见证的柜
A. At the Ark of Testimony
16在圣所之后就是至圣所。在至圣所，我们乃是在最深处经历基督。首先，在见证的柜这里，（出四十20～21，）我们有分于神具体化身的基督作神的见证。（西二9，来一3上。）在这里，『见证』一辞实际的意思是神的律法，就是放在约柜里的十条诫命。律法既是神的见证，安放律法的柜就称为见证的柜。照我们天然的观念，我们以为律法是规律我们，对我们有所要求的东西。然而，在圣经里，律法主要的不是为著规律人，乃是为著见证神的所是。神是纯正，神是爱，神是圣，神是光等等。因为律法是照著神的所是制定的，也是彰显神的，所以是神的见证。每一种律法，都是其制定者，立法者的彰显。见证的柜是基督的豫表，而基督是神真实的见证，是神一切所是的具体化身和彰显。我们在至圣所里，就是神居所的最深处，经历基督作神见证的柜。在这里，我们享受基督作神一切所是的具体化身和彰显；我们不仅享受祂作救赎主，作生命的供应和生命的光，更是享受祂作神一切的所是。神格一切的丰富和丰满，在基督这里成为我们的享受。在对基督的经历上，没有甚么比这更丰富、更高超。在这里，我们在基督里有分于神圣的元素，神圣的属性，甚至有分于我们神的神圣彰显。
16After the Holy Place is the Holy of Holies. In the Holy of Holies we experience Christ in the innermost way. Firstly, at the ark of testimony (Exo. 40:20-21), we partake of Christ as the embodiment of God for God’s testimony (Col. 2:9; Heb. 1:3a). The word testimony here actually means the law of God, the ten commandments, which were put into the ark. Since the law was God’s testimony, the ark into which it was put was called the ark of testimony. According to our natural concept, we think that the law is something which regulates us and makes demands and requirements of us. In the Bible, however, the law is not mainly for regulations but for a testimony of what God is. God is pure, God is love, God is holy, God is light, etc. Because the law is made according to what God is and expresses God, it is God’s testimony. Any kind of law is the expression of the one who makes it, the legislator. The ark of testimony is a type of Christ, the true testimony of God, who is the embodiment and expression of all God is. In the Holy of Holies, in the innermost part of God’s dwelling place, we experience Christ as the ark of God’s testimony. It is here that we enjoy Christ as the embodiment and expression of all God is, not only as the Redeemer, the life supply, and the light of life, but as all God is. The riches and the fullness of the very Godhead are our enjoyment here in Christ. Nothing in our experience of Christ can be richer and higher than this. Here in Christ we participate in the divine element, the divine attributes, and even the divine expression of our God
二 在见证的柜内
B. In the Ark of Testimony
1 享受基督作隐藏的吗哪
1. Enjoying Christ as the Hidden Manna
17在见证的柜内，我们享受基督的三方面。第一，我们享受祂作隐藏的吗哪。（出十六33～34。）隐藏的吗哪装在金罐里，表征我们最深的经历基督作我们生命的供应，这比圣所里陈设饼的桌子所表征的深多了。以色列人在旷野飘流的时候，他们吃外面公开的吗哪，但现在我们吃至圣所里内里、隐藏的吗哪，就是隐藏在见证柜内金罐里的吗哪。这是启示录二章十七节所应许赐给得胜者的吗哪。公开的吗哪是给一切在神居所之外，在旷野飘流的人，而隐藏的吗哪是给留在神居所的最深处，不再在魂里流荡，而住在灵里，活在神面前的人。我们要享受基督作这样最深处的供应，就必须胜过一切外面的拦阻，越过一切属世、属肉体和属魂的障碍，而进入神的至圣所。
17In the ark of testimony we enjoy Christ in three aspects. Firstly, we enjoy Him as the hidden manna (Exo. 16:33-34). The hidden manna was in the golden pot, signifying our experience of Christ as our life supply in the innermost way, much more inward than that signified by the showbread table in the Holy Place. When the children of Israel wandered in the wilderness, they ate the outward, open manna, but now we eat the inward, hidden manna in the Holy of Holies, the manna hidden in the golden pot in the ark. This is the manna promised to the overcomer in Revelation 2:17. The open manna was food for all the people who were outside the dwelling place of God wandering in the wilderness, whereas the hidden manna is for the person who is remaining in the innermost part of God’s dwelling place, no longer wandering in the soul but abiding in the presence of God in the spirit. For the enjoyment of Christ as such an innermost supply, we need to overcome all the outward frustrations, cross through all the worldly, fleshly, and soulish barriers, and enter into God’sHo ly of Holies.
2 享受基督作发芽的杖
2. Enjoying Christ as the Budding Rod
18见证的柜内还有发芽的杖，表征我们在复活的生命里经历基督，使我们蒙神悦纳，在神所赐的职事上有权柄。（民十七3，5，8，10。）这比经历基督作香，使我们蒙神悦纳更深。亚伦发芽的杖表征复活的生命。那里有复活生命，那里就有权柄。因此，发芽的杖意指在神所赐的职事上，有复活生命的权柄。以色列人争辩谁有权柄代表神。神就使亚伦的杖发芽，这表征亚伦在复活里有权柄代表神，作神的代表权柄。今天也是这样。长老和神话语的执事，必须有从复活生命来的权柄。香坛只表征我们在基督里蒙神悦纳，而发芽的杖不仅表征基督使我们蒙神悦纳，也表征基督在祂复活的生命里，作神赐给我们的权柄。在至圣所的见证柜内，也就是在基督这位神具体的化身和彰显里，我们享受基督作神在祂复活生命里赐给我们的权柄。在这里，没有一样东西是出于天然的，或是在我们自己里的；一切都是在复活里，在隐藏的基督里。在这里，复活而隐藏的基督成了神在祂复活生命里所赐给我们的权柄，而这复活的生命没有任何死亡的元素，甚至在寒冷的黑夜里，也一直在发芽。为著今天的召会生活，我们都必须经历这样发芽的杖，就是复活而隐藏的基督。
18In the ark of testimony there is also the budding rod, signifying our experience of Christ as our acceptance by God in resurrection life for authority in the God- given ministry (Num. 17:3, 5, 8, 10). This is more inward than the experience of Christ as the incense for our acceptance by God. Aaron’s budding rod signifies resurrection life. Where there is resurrection life, there is authority. Hence, the budding rod means authority in the resurrection life for our God-given ministry. The Israelites were debating about who had authority to represent God. When God caused Aaron’sr od to bud, it signified that in resurrection he was authorized to represent God, to be God’s deputy authority. It is the same today. The elders and ministers of the divine Word must have the authority which comes from resurrection life. The incense altar only signifies our acceptance in Christ by God, whereas the budding rod not only signifies Christ as our acceptance by God but also Christ as our authority given by God in His resurrection life. Within the ark, in the Holy of Holies, that is, within the very Christ who is the embodiment and expression of God, we enjoy Christ as our God-given authority in His resurrection life. Here nothing is natural or within ourselves; everything is in resurrection, in the hidden Christ. It is here that the resurrected and hidden Christ becomes our God-given authority in His resurrection life, which is budding, even in the cold darkness, without any element of death. For the church life today, we need the experience of such a budding rod—the resurrected and hidden Christ
3 享受基督作约版
3. Enjoying Christ as the Tables of the Covenant
19在见证的柜内，我们也经历基督作约版，见证的版，也就是十条诫命；也就是说，经历基督作我们内里生命之律，照著神的神圣性情，见证、光照并规律我们。（来八10。）我们曾说过，十条诫命的律法乃是神的见证，只是一个象征，一个形式，而不是神一切所是的实际。但内里生命之律，就是基督自己作神的见证，乃是神真实的见证。当这内里生命之律，照著神的神圣性情见证、光照并规律我们的时候，就把神的神圣性情和神圣属性灌注到我们里面，使我们模成神的形像，能以彰显祂，并代表祂。在我们对基督的经历中最末了的一点，就是神的神圣性情分赐到我们里面，使我们在性情和彰显上，都与神一式一样。内里生命之律的功用，就是把神长子，就是那标准模型的元素，灌注到我们里面，浸透并浸润我们，使我们成为这标准模型的翻版，好让神得著团体的彰显，以完成祂永远的定旨。这是经历基督的终极完成。我们不该徘徊于祭坛，那不过是我们经历基督的开端。我们必须往前，直到我们达到极致的经历，就是经历内里生命之律，也是神经纶里对基督一切经历的中心。
19In the ark of testimony, Christ is also experienced as the tables of the covenant, the tables of the testimony, the ten commandments, that is, as our inward law of life, testifying, enlightening, and regulating us according to God’s divine nature (Heb. 8:10). We have seen the law of the ten commandments was the testimony of God. It was only a figure, a form, not the reality of all God is. But the inward law of life, which is Christ Himself as the testimony of God, is the real testimony of God. When this inward law of life testifies, enlightens, and regulates us according to God’s divine nature, it infuses God’s divine nature and divine attributes into our being, conforming us to the image of God that we may express Him and represent Him. The last point in our experiences of Christ is that God’s divine nature is imparted into our being to make us the same as God in nature and expression. The function of the inward law of life is to permeate and saturate us by infusing into us the elements of the Firstborn Son of God, the standard model, making us are print of the standard model so that God might have a corporate expression of Himself to fulfill His eternal purpose. This is the ultimate consummation of the experiences of Christ. We should not linger at the altar, for that is simply the starting point of our experiences of Christ. We must come forward until we reach the ultimate experience, the inward law of life, the focus of all the experiences of Christ in God’secon o my.
20消极方面，神圣生命那自动运行的内里生命之律，杀死我们里面亚当的元素；积极方面，这律又把基督一切的元素供应给我们。当内里生命之律在我们里面运行时，亚当的元素渐渐减少消除，而基督神圣的元素渐渐加到我们里面。这样排除旧元素，加进新元素，就是新陈代谢的变化。最后，我们要与基督完全一样。基督已经过一段过程，进入祂的完全和荣耀。现今祂在我们里面重复这个过程，为要把我们带进祂的完全和荣耀。这就是基督徒生命的过程，也必须是我们每天的经历。当我们敞开自己，向主说，『主耶稣，我爱你。我要你占有我，得著我，使我与你成为一，』基督复活时种在我们里面的神圣生命，就会自动运行，而产生彻底的变化，使我们模成神长子的形像。我们要完全『子化』，并被带进基督的完全和荣耀。当这过程发生在我们里面，生命之律也把基督作到我们里面各部分时，基督就成形在我们里面。（加四19。）这件事乃是全宇宙中最隐藏的奥秘。最终，神就作到人里面，人也与神相调和。神与人，人与神，成为一个实体。这就是今日的召会，明日的新耶路撒冷。这就是神圣的经纶。我们得以看见这事，何其有福！我们实在是一班特别的人。
20Negatively, the inward law of life, which is the automatic working of the divine life, kills the Adamic element within us, and, positively, it supplies us with all the elements of Christ. As the inward law of life works within us, the Adamic element is continually reduced and eliminated and the element of Christ, the divine element, is gradually added into our being. This discharging of the old element and adding of the new element is metabolic transformation. Eventually, we shall become exactly the same as Christ. Christ has passed through a process to enter into His perfection and glorification. Now He is repeating this process within us, bringing us into His perfection and glorification. This is the Christian life process and it must be our daily experience. When we open ourselves to the Lord and say, “Lord Jesus, I love You and I want You to occupy me, possess me, and make me one with You,” the divine life, which was sown into our being at the time of Christ’s resurrection, will work automatically. This working will bring about a thorough transformation, and we shall be conformed to the image of God’s Firstborn Son. We shall be wholly “sonized” and brought into Christ’s perfection and glorification. As this process transpires within us and the inward law of life works Christ into every part of our being, Christ is formed in us (Gal. 4:19). This is the most secret mystery in the whole universe. Eventually, God will be wrought into man and man will be mingled with God. God and man, man and God, will thus become one entity. This is today’s church and tomorrow’s New Jerusalem. This is the divine economy. How blessed we are to see this! We are truly a special people
21在帐幕这幅图画中，我们看见有好几个『三』。第一，帐幕有三部分：外院、圣所和至圣所。第二，圣所有三样东西：陈设饼桌子、灯台和香坛。进入至圣所，在见证的柜内又有一组三样东西：隐藏的吗哪、发芽的杖和约版。以上每一组的第三项，都是最重要的。在外院、圣所和至圣所这一组中，至圣所是最重要的。在第二组陈设饼桌子、灯台和香坛中，香坛是最重要的。在第三组隐藏的吗哪、发芽的杖和约版中，表征内里生命之律的约版是最重要的。
21In the portrait of the tabernacle we see a number of threes. Firstly, there are the three sections: the outer court, the Holy Place, and the Holy of Holies. Secondly, there are the three items in the Holy Place: the showbread table, the lampstand, and the incense altar. When we come into the Holy of Holies, we see within the ark of testimony another group of three: the hidden manna, the budding rod, and the table of testimony. In each group of three, the third item is the most important. Of the outer court, the Holy Place, and the Holy of Holies, the Holy of Holies is the most important. Of the second three, the showbread table, the lampstand, and the incense altar, the incense altar is the most important. Of the third three, the hidden manna, the budding rod, and the table of testimony, the table of testimony signifying the inward law of life is the most important.
22历，末了且终极的一点乃是内里生命之律。罗马八章二节说，这是生命之灵的律。经历基督开始于十字架，终极完成于那灵。甚至三一神父、子、灵，也是终极完成于灵。父离我们很远，子很靠近，灵则进到我们里面。因此，虽然子与父都在这里，但若没有灵，我们仍无法经历子与父。对于三一神一切的经历，全在于那灵的终极完成。内里生命之律就是那灵（即生命之灵）的运行。神是灵，（约四24，）而末后的亚当基督，已成了赐生命之灵；（林前十五45下；）因此，祂如今乃是那灵。（林后三17。）三一神的第三者乃是灵。我们对三一神的一切经历，必须终极完成于那灵。再者，外院相当于我们的身体，圣所相当于我们的魂，至圣所相当于我们的灵。在这三部分中，灵最重要。最后，经历基督的终极点，就是三一神的灵，在三部分之人的灵里。至圣所里见证柜内的约版所表征的内里生命之律，就是指三一神的灵，在三部分之人的灵里运行。这就像那灵同我们的灵见证一样。（罗八16。）凡是真正的基督徒，都曾到过祭坛，就是基督的十字架那里。为此我们感谢神。但是很多基督徒，坚持留在祭坛，盼望永远留在十字架那里。若是你告诉他们，今天基督乃是那灵，他们就会说你在讲异端。我们说必须转到灵里、活在灵中，他们就定罪我们是奥秘派。这种控诉真是可怕！很多人说，『难道十字架还不彀么？主的血不宝贵么？』我们宝贵十字架和宝血的程度，即使不超过所有的基督徒，也绝不比他们差。但这些不过是开端，有如英文的。我们若看帐幕器具的图画，就知道我们必须往前。我们必须告诉所有的基督徒要往前。不要只来到洗濯盆，得著一些圣灵的洗净。要进前到陈设饼的桌子这里，经历丰富滋养的供应，并且到灯台这里经历光照。但还有比这更高的。我们必须进前来到香坛，好引我们进入至圣所。今天我们的香坛就是我们凭著基督而有的祷告。我们的祷告常开始于心思，但我们的祷告要引我们到灵里，就是至圣所里。
22by the arrangement of the furniture in the tabernacle is the inward law of life. Romans 8:2 says that this is the law of the Spirit of life. The experience of Christ begins at the cross and consummates with the Spirit. Even the Triune God, the Father, Son, and Spirit, consummates with the Spirit. The Father is far from us, the Son is close to us, and the Spirit comes into us. Although the Son and the Father may be present, without the Spirit we can have no experience of Them. All the experiences of the Triune God depend upon the consummation of the Spirit. The inward law of life is just the working of the Spirit who is the Spirit of life. God is Spirit (John 4:24). Christ, as the last Adam, was made a life- giving Spirit (1 Cor. 15:45b); hence, He is now the Spirit (2 Cor. 3:17). The third of the Triune God is the Spirit. All our experiences of the Triune God must consummate with the Spirit. Moreover, the outer court corresponds to our body, the Holy Place to our soul, and the Holy of Holies to our spirit. Of these three parts, the spirit is the most important. Eventually, the consummate point of the experience of Christ is the Spirit of the Triune God in the human spirit of the tripartite man. The inward law of life signified by the table of testimony within the ark of testimony in the Holy of Holies simply denotes the Spirit of the Triune God working in the human spirit of the tripartite man. It is like the witnessing of the Spirit with our spirit (Rom. 8:16). All real Christians have been to the altar—the cross of Christ. We thank God for this. But many Christians insist on staying at the altar, desiring to remain at the cross for eternity. If you were to tell them that today Christ is the Spirit, they would say you are a heretic. When we say that we must turn to and be in our spirit, we are accused of practicing mysticism. How terrible is such an accusation! Many people say, “Isn’tt he cross sufficient? Isn’tt he Lord’s blood precious?” We appreciate the cross and the blood as much as, if not more than, all Christians do. But this is elementary; it is just the ABC’s. If we look at the portrait of the furniture in the tabernacle, we shall see that we must come forward. We must tell all ABC Christians to come forward. Do not merely come forward to the laver, where you may have some washings of the Spirit. Come forward to the experience of the rich supply of nourishment at the showbread table and to the enlightenment of the lampstand. But there is still more than this. We must come forward to the incense altar which ushers us into the Holy of Holies. Our incense altar today is our prayer with Christ. Many times we begin praying in our mind, but our prayer ushers us into the spirit, into the Holy of Holies.
23至圣所有见证的柜。柜内有三样东西，第一样是隐藏的吗哪。这隐藏的吗哪有三层遮盖：帐幕遮盖著见证的柜，见证的柜遮盖著金罐，金罐遮盖并盛装著隐藏的吗哪。在金罐这里，我们极隐密的享受基督。这隐藏的吗哪不仅是在至圣所里和见证的柜内，也在金罐里。金罐是甚么？金罐乃是三一神的神圣性情，其中包含基督这标准的模型，作我们生命的供应。这种思想何其深！当我们隐密而奥秘的享受基督作生命供应，我们就经历发芽的杖，在复活生命里带著权柄。我们若要作真正的话语执事，或作召会中真正的长老，就必须有这种在基督复活生命里的权柄。发芽的杖把我们带到神经纶的终极完成，就是约版所表征内里生命的律，也就是三一神的灵在我们里面的运行。这内里生命的律在我们里面运行时，就把神的元素灌注到我们全人里面，使我们成为基督这标准模型的团体复制品。这样，神永远的定旨就得以完成。这是神今天所渴望的。
23In the Holy of Holies is the ark. The first of the three items in the ark is the hidden manna. With respect to the hidden manna, there are three layers of coverings: the tabernacle covering the ark, the ark covering the golden pot, and the golden pot covering and containing the hidden manna. Here in the golden pot we enjoy Christ in the most hidden way. It is not only in the Holy of Holies and in the ark but also in the golden pot. What is the golden pot? It is the divine nature of the Triune God which contains Christ, the standard model, as our life supply. How deep is this thought! When we enjoy Christ as our life supply in such a hidden and mysterious way, we shall experience the rod budding with authority in resurrection life. If we are to be a true minister of the Word or a genuine elder in the church, we need to have this kind of authority in the resurrection life of Christ. The budding rod brings us to the consummate item of God’secon o my—the inward law of life (signified by the table of testimony), the working of the Spirit of the Triune God within us. The inward law of life is working within us, infusing the element of God into our being and making us a corporate reproduction of the standard model. In this way, God can have the fulfillment of His eternal purpose. This is what God desires today