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第十二篇　会幕建造的预表㈢

建造召会的异象、预表与实行

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　　读经：出二六31~35，来九2~5，十19~20，太二七50~51。
　　本篇信息我们要继续从帐幕这幅图画，来看召会建造的路，召会建造的步骤。
　
　　旧约的帐幕分作三层，每一层都有其重点。在外院子里有铜的器具如铜祭坛、铜洗濯盆；还有院帷底下的卯座也是铜作的，这些是最基本的器具。此外，在外院子里还有银杆、银钩，以及上面挂着的白细麻帷子。所以，外院子里所有的东西，乃是铜、银和白细麻（出三八1~20）。
　　从外院子再往前，就进到圣所。在圣所里，每一块竖板都有二个很重的银卯座（三六20~30）。这意思是，在圣所里一切都是从救赎说起，都是以救赎为根据。然而在圣所里主要的东西不是银子。人进到圣所，目光所及都是金子。竖板的底座虽是银作的，但在银的基础上，立着一块块金包木头的竖板，用金包木头的闩，套在金环上连接起来，看起来是一片金子（34）。此外，圣所里摆列的三件器具，无论是陈设饼的桌子、灯台、香坛（三七10~28），都闪耀着金光。放眼望去，整个圣所一片纯金。所以在圣所里，最主要的东西就是金；处处都有金包木头。金包木头，乃是圣所里主要的构成与思想。
　　按圣经的预表，金总是指着神的性情，神的性质，也就是神自己，而木头乃是指着人性，人的性情，人的性质。所以金包木头，是指神的同在调到人身上，或者说神的成分调到人里面。这个金木二性品，乃是在圣所里才有的。
　　我们多年来一直在讲神人二性品，这二性品最明显的一个表征和预表，就是帐幕圣所里金包木头的竖板、陈设饼的桌子和金香坛。这几样器具外头虽是金的，但里头是木的；说它是木的，看起来却是金的。可以说，它们是金木两性成为一件器具。盼望神的儿女能看见，必须摸着并经历金包木头这二性品，就是神调在人里，才有建造的可能。
　　帐幕里的金包木头，与创世记二十八章的油浇石头意义相符（创二八18）。那里的油是指着圣灵，所以也是指着神，而石头是指着人。当雅各把石头用油浇过之后，就给那地方起名叫伯特利（19），并许愿说，“神若与我同在，…我所立为柱子的石头，也必作神的家。”（20，22）他许愿这块油浇过的石头，能成为神的家，神的殿，就是神的居所。这与金包木头，建造成为神的帐幕、神的居所，在意义上完全一样。
　　所以，你我若要在召会中同被建造，就必须确定的经历油浇石头，金包木头，神人调和。仅仅在神的光照下定罪审判自己，认罪并蒙神赦免，得着救赎和洗净，并在神前、人前对付行为，而无可指摘，不过是准备工作，还没有进入真实地建造。要有真实地建造，必须摸着神与人的调和，必须成为一块金包木头的竖板。这指明，和别人相联而同被建造的经历，完全是联在金的神性上。
　　帐幕的竖板所以能一块一块联在一起，完全是因为联在金子上。竖板若只有木头而没有金环，就无法用板闩相联。竖板所以能联在一起，乃是联在金子上。竖板外面包着金，板闩外面也包着金，同时竖板上有金环，闩穿过金环，就把竖板联在一起（出三六31~34）。这给我们看见，帐幕的建造虽需由众人合建而成，但众人乃是借着在神里面，以神为联系，而联在一起。靠你我的人性，是无法联的；你是你，我是我，你是一个完整的人，我也是个完整的人，大家虽完整，但是不相联。你我必须都在神性里，以神性为联系，才能联为一体，成就一个建造。
　　所以召会的合一，召会的联系，一点不在人里面，乃在神里面。若没有神性，无论你我多完整，如何审判自己，蒙光照，定罪自己，得着洁净，赦免，救赎，成为神所喜悦、所称义的，甚至透彻的对付自己，你仍是你，我仍是我，你我还是不联，因为我们在人性里是没有办法联的。一直要等到我们稍微往前去，摸着神人二性调和的经历，因着你所调的神，和我所调的神是一个，你我才能联在一起。
　　比方，一间大厅里有十几盏电灯，从每一盏灯的本身说，它们是分散的，但是以它们里头的电而言，它们是一体的。在电流里，它们连接成一个系统。同样的原则，我们这些人，不论得赦免，得救赎，得洗净到多干净、多彻底，在个人里面仍旧是分散的。我们所以能成为体系，同被建造，乃是因着在圣灵里，在神里面；这就是金包木头。我们不能忽略这点。单凭个人努力被建造是没有用的，必须真实地与神调和，活在神里面，那时自然的就会被建造。
　
　　怎样才会经历神人调和，成为一个金包木头二性品呢？需要完全进到圣所里，摸着基督作生命的粮，生命的光，并生命的悦纳，意即在圣所里经历由陈设饼的桌子、金灯台和金香坛所预表的基督（来九2）。你能活在神面前，乃是靠着基督作生命的粮；你能行走在神的面光中，乃是因着基督在你里面作生命的光；你能在神面前蒙悦纳，也是因着基督在你里面作复活的馨香。基督在你里面作生命，使你活在神前，使你行在神的亮光中，并且使你在神面前蒙悦纳。
　　在外院子，最高的表现不过是细麻帷子。但进到了圣所，你就看见，作基督徒不光是外面的行为如细麻帷子，更是里面要享受陈设饼、金灯台和金香坛。在外院子的经历，是恨人该定罪，爱人就好了；但是在圣所里的经历，是要问爱从哪里来？是来自人天然的生命，还是来自基督作生命？在外院子的经历，是骄傲、藐视别人是不对的，应该谦卑一点，多看重别人；但是在圣所里的经历，是要问你的谦卑是从什么生命里出来的。是凭着你亚当的生命活出来的，还是凭着基督作生命活出来的？固然弟兄们相处应当彼此尊重，不藐视别人，但是还要问，这个尊重别人是从天然的生命出来的，还是从基督作生命出来的？如果你的谦卑、你的尊重别人、你的良善、你的完美，都是从你天然的生命出来的，那充其量不过是细麻帷子，还没有金包木头，所以还不能被建造。
　　只经历到外院子细麻帷子的人，几乎都会骄傲。作基督徒若只顾到把自己整顿得像样，都会轻看、定罪别人。当你说别人多不好、多骄傲，而自己多谦卑时，就证明你是何等的骄傲。骄傲的人是无法和别人联起来的。
　　然而，等到你一摸着基督作生命，从行为那一层进入生命这一层，你就谦卑下来了。你很清楚，你的爱是残缺的爱，你的谦卑是不完全的谦卑；即便你有完整的爱，完全的谦卑，这些在神面前也不能蒙悦纳，不能带到圣所里。在圣所里能蒙神悦纳的乃是基督作生命。你的好行为只能让神不定罪你，但唯有基督作生命，能叫神悦纳你。
　　这时你会发现，你作基督徒行为越好，里头越不饱足；生活越整顿得像样，里头越空洞。你需要的粮食和饱足，不是外面的行为，乃是里头的生命。你把行为整顿好，还不过是在天然的光之下。你的好行为会遮蔽你的眼睛。你越谦卑，越有爱心，你里头的眼睛越瞎。好行为能遮蔽亮光，唯有经历基督作生命，才能使你看见光。
　　盼望你们都能清楚分别作外院子的基督徒和圣所的基督徒。在外院子的基督徒，是定罪自己的行为，得了神的赦免，成为洁净的。在圣所的基督徒，乃是在里头认识基督作生命、满足和亮光，作他在神面前馨香的悦纳。盼望你们一个个都会用这幅图画问自己，到底自己是一个在外院子的基督徒，还是一个在圣所的基督徒？
　　有时，我们就像旧约里的祭司一样，虽然已经进到圣所里了，但是一下又跑出来到祭坛、洗濯盆那里。我们常常进进出出；昨天在外院子，今天早晨到圣所，晚上又回到外院子。少有一个人在生活里，是一直停在圣所里的。
　　无论如何，我们必须看见，我们若只活在行为的整顿里，就还不能被建造。必须摸着基督作生命，才有油浇石头、金包木头二性品的经历。到这时候，我们这些质地坚硬的皂荚木，身上就有一些软的成分，就是金。金不像皂荚木那样硬；竖板能站起来，不是靠金，乃是靠皂荚木。皂荚木是很坚硬的木头，那是指着复活的人性。所有在基督复活里的人，他的人性都是坚刚的。譬如，路德、达秘、慕勒这些在召会中能被主兴起、为主作见证、百折不回的人，都是非常坚刚的人。然而，坚刚站住是一回事，能与人联在一起又是一回事。我们能与人联在一起，不是靠皂荚木所表征的人性，乃是靠金的神性。
　　我们一进到圣所里，摸着基督作生命，经历与神相调，我们自然软下来，能体谅软弱的人，也能将就失败的人，使我们和别人相联，和别人建造在一起。
　
　　我们说过帐幕是神的居所，但这是笼统的说法。认真说，神并不住在圣所，乃是住在至圣所里。所以，我们虽然对圣所有了经历，摸着一些建造的事，但严格说，还不能成为神的居所。我们要实际的成为神的居所，必须有至圣所的经历。
　　如果我们中间有一班圣徒个个审判自己，在神面前承认罪恶，得着赦免，得着洁净，行为都整顿得很像样；这些固然很不错，但还只有外院子，没有帐幕；只有一种好的行为，却没有一所建筑。慢慢的，圣徒们长进，往前去，知道基督徒不光要整顿外面的行为，更要认识基督作内里的生命，因此大家都有了神人调和的经历，在神性里，在圣灵里，相调为一。这时好像我们中间有了神的建造，但认真说，我们中间神的同在还没有完全，因为还没有约柜。我们是经历了基督作生命的粮食，作生命的光，并作我们在神面前的悦纳，但这只是我们享受从神而来的东西，还不是我们进入神里面的光景。
　　若是我们再往前，进入至圣所，立刻会看见圣所里的三件东西─陈设饼、金灯台、金香坛─所表征的经历，对应约柜里的三件东西，就是金罐里隐藏的吗哪、两块法版、和亚伦发过芽的杖（来九2~4）。圣所的陈设饼对应至圣所约柜里隐藏的吗哪。基督显出来而临到我们，乃是陈设饼作我们生命的粮；基督藏在神里，乃是隐藏的吗哪。生命的光照出来，叫人知道那个对，那个不对，那个该作，那个不该作，这乃是金灯台。光藏在神里面，乃是里面的律法，就是约柜里的两块法版。同样的原则，在圣所显出来的是蒙神悦纳的馨香；这个经历对应到至圣所里，就是发芽的杖，复活的能力，因为发芽的杖乃是亚伦蒙神悦纳的证明（民十七1~10）。
　　圣所里的三件东西都是显出来的；饼陈设在桌上，光从金灯台照出，香气由金香坛上腾，这是指我们所经历的基督是从神那里显出来并显于我们，作我们生命的粮，生命的光，和在神面前馨香的悦纳。等我们进到至圣所，有更深入的经历，就摸着约柜里面三样东西所表征的隐藏的粮、隐藏的律法、和隐藏的复活大能。这时，我们所经历的基督就不是显出来的，而是隐藏在神里面的。
　　我们再举例来说明，圣所与至圣所在经历上的不同。当一位弟兄还在外院子时，只会觉得自己不对，他就定罪自己，把罪恶对付干净，把行为整顿得像样。等到有一天，神带领他往里头去，认识基督是生命，他就知道作基督徒不仅是外面行为的问题，更要经历基督作他的满足和亮光，并他在神面前的馨香和悦纳。他有了经历，就非常兴奋，满心喜乐，等他来聚会，又选诗歌，又祷告，又作见证，好像陈设饼摆出来了，金灯台的光照出来了，金香坛的香气也散发出来了。他在聚会中，真是叫圣徒们得到满足，蒙到光照，闻到香味。然而，这充其量不过是圣所的经历。
　　过了一段时候，他无论怎样祷告，都没有从前那种神同在的感觉；吃主、喝主也不像从前那么有味道。感觉不再兴奋，觉得有点枯燥，好像没有多少亮光，也没有多少话语。现在他去聚会，似乎开不了口，好像陈设饼摆不出来，光也照耀不出来，香也散发不出来。原因无他，乃是因为主怜悯这位弟兄，要开始把他带到至圣所的经历里。这是好事，不是坏事。在圣所里三件东西都是外扬的，但在至圣所约柜里的三件东西是隐藏的。
　　基督作生命的粮，在圣所里是摆出来的陈设饼，到至圣所就是隐藏的吗哪。基督作生命的光，在圣所里是金灯台照耀出来的光，到至圣所就是隐藏的律法。基督作蒙神悦纳的馨香，在圣所里乃是发散出来、满溢出来的香气，到至圣所就是隐藏起来发芽的杖。所以，若是一位弟兄经过一些年日，在神面前有了更深的经历，他在聚会中虽然不是那么兴奋，但一和他接触，就觉得他里头有隐藏的吗哪，有神的法则，懂得神的心意，同时又有复活的权柄，复活的能力，这些在他身上都非常实际。他也许不常开口，但他一开口，人就觉得他里面有隐藏的吗哪，有隐藏的律法，也有隐藏的复活能力和权柄。现在，这个弟兄是在至圣所里，有神的同在，有约柜，有施恩座。这就是至圣所和圣所在经历上的不同。
　
　　现在我们要来看，怎样从圣所进到至圣所。在帐幕里，圣所和至圣所是由一道幔子隔着；幔子外面是圣所，里面是至圣所。旧约时，人进到圣所后，要经过幔子，才能在幔子后面碰着神，因为神是在幔子后面的至圣所里。然而到了新约，来十20说，“借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体。”这给我们看见，这道幔子已经裂开，主已经给我们开了一条又新又活的路，所以在今天新约的时代中，圣所与至圣所间已经没有幔子分隔了。这节说，幔子就是主的肉体。基督是话成了肉体，就是神来成为人，祂的肉体就是人，所以这一道幔子，就是指着“人”说的。我们这个“人”，就是我们与神之间的一道幔子。
　　虽然我们已经经过外院子，到了圣所，我们和神之间没有罪恶，没有黑暗，没有世界，但是我们和神之间还有一道幔子，这道幔子就是我们这个人，我们的自己。幔子需要裂开，指明人需要破碎。无论是短处还是长处，跌倒还是站住，是远离神、在神的面光之外还是在神面光中，人都需要破碎。这一道幔子挂在神的约柜前，没有毛病，没有污点，也没有错处；但这道幔子却把人和至圣所里的神隔开。我们在圣所，神在至圣所，我们在幔子外，神在幔子内。这一道间隔，不是罪也不是世界，乃是我们这个完整的人。我们这个人摆在神面前，只要没有倒，没有破碎，就成了我们与神之间的间隔。
　　圣经给我们看见，当主耶稣挂在－希伯来十字架上时，祂是在肉体里，就是在人里面穿着人。所以，当主在－希伯来十字架上受死时，从神的眼光看，祂是个被裂开的人。擘饼聚会时，当我们把饼擘开，饼就裂开。擘饼时，不是饼自己裂开，而是被擘开。主耶稣断气时，殿里的幔子，是从上到下裂为两半（可十五37~38）。不是从下到上，而是从上到下。这意思是说，主的身体裂开不是人作的，乃是神作的，是神擘开祂的身体。因此，从那天起，我们这些受造的人，完整的人（不仅指堕落的人），已经在神面前，从上到下被神裂为两半。
　　基督在十字架上已经作成这事；然而，你我今天是否有经历，又是另一件事。许多得救的人，一直没有经历“人”的裂开，所以仍旧留在幔子外，没有进到至圣所里。
　　我们中间有相当多的人，或许在经历上已经进入圣所，有油浇石头、金包木头的经历，成了一块块的竖板。并且身上也有金环，能让金包木头的闩，把我们众人都拴在一起。从一面说，我们中间相当有这种光景。然而我们必须承认，我们中间神的同在还不够实际。许多时候，在各种聚会中，一面我们因为看见主在召会中作事，众人蒙神恩典，而低头敬拜神；但另一面又有一个很重的感觉，觉得虽然有陈设饼的桌子，有金灯台，有金香坛，却没有约柜。聚会虽然活泼、享受、明亮，但是往深处一摸，仍觉若有所缺，并且神的同在不够扎实。这是因为我们中间给神破碎的人不多，还没有太多人经历裂开幔子，进入至圣所。
　　圣徒们常有一种观念，以为人常发脾气，有血气，就是从来没有给神破碎过，而一个人很温柔，就是被神破碎过。这个观念是错的。不光发脾气、有血气的人需要破碎，温柔的人同样需要破碎。实在说，即使一个完整的人，一个在神面前无可指摘的人，也需要破碎，需要裂开。
　　在帐幕中，有两件事预表基督的死，头一件是摆在外院子祭坛上的祭牲被杀流血，第二件是在圣所与至圣所之间那一道幔子裂开。这两件都说到基督死的故事。基督的死，内在的含意是很丰富的。外院子祭坛上那只被杀的羊羔，是说到基督担当我们的罪，受神审判，流血赎罪。而圣所与至圣所中间那一道裂开的幔子，是说到神把祂所创造的人，带到神所能作工的十字架上，被神裂开。由主耶稣所代表的这一个受造之人，虽然是完整无瑕的，虽是能摆在神前被人瞻仰的，但仍需要被神裂为两半。这指明只要是受造的人，就需要死。
　　本篇信息的负担是要给众人看见建造的步骤。盼望圣徒们能一直注意在经历上的几个重点：第一，外院子谈到的是整顿行为。第二，圣所是摸着基督作生命。第三，至圣所是重在我们这个人进到神里面。要进入至圣所，不光要脱离罪，脱离世界，我们这个人更要裂开、破碎。当我们还在外院子之外，只有罪恶与世界。等我们进到外院子，经过祭坛和洗濯盆，对付了罪恶与污秽，就能进到圣所里，摸着基督作生命，和神有联结。到这时候，使我们与至圣所里的神相隔的，不是罪恶和世界，乃是我们这个人的自己。我们这个人必须裂开，必须破碎，才能进入至圣所。
　　等到我们进到至圣所里，就摸着了神里头的东西。现在我们不仅经历神在基督里出来，作我们生命的粮、生命的光、生命的悦纳，更经历在基督里，进到神里面，摸着约柜里面三样东西所表征那隐藏的粮，内里生命的律法，和复活里的悦纳。我们进到神里面，摸着了神里面的故事。乃是到这时候，我们才真是木头到金子里，人到神里头了。
　　这就是诗篇第四卷的经历。卷四的头一篇是九十篇，标题是“神人摩西的祷告”。这给我们看见，到了第四卷，圣民已经进到神里头，所以他被称为“神人”。按内在的意义说，一个神人乃是与神调和的人。在约伯记一章，约伯是个完全人（伯一1）。在诗篇第一篇，作者是个遵守律法的义人（诗一1~2）。但是我们往前进展到九十篇，就看见这个人不光是个完全人，是个义人，更是一个神人，一个在神里头，与神调在一起的人。所以，这一位神人的祷告，头一句是：“主啊，你世世代代作我们的居所。”请记得，当你我住到神里面，也就是木头包藏在金子里时，我们就经历神成了我们的居所。在这里才有神的同在，有施恩座（遮罪盖）和基路伯的荣耀。
　　神把祂话语里的这些亮光一再的释放在我们中间，绝不是仅仅为着让我们懂一些道理。我深信神要照着这些光，在我们中间好些人身上作厉害的工作，带领我们从外院子进到圣所，再从圣所进到至圣所。祂要我们学习怎样脱尽世界和罪恶，摸着基督作生命而活在神面前，多多经历与神调和，并且实际的让十字架破碎我们天然的人。我们这个人在神面前一破碎，就能进入神里面，摸着神的自己。这时，神就实实际际的作了我们的居所，而我们这些住在神里面的人，因着神也就相联为一，成为神的居所，神的住处。这就是神人完全调和，互为居所。
　　一九五八年十二月二十二日讲于台北
　　原刊于一九六〇年七月“话语职事”第一百零九期
　　读经：出埃及记二十六章三十一至三十五节，希伯来书九章二至五节，十章十九至二十节，马太福音二十七章五十至五十一节。
--------本段经节汇集--------
出26:31  
你要用蓝色、紫色、朱红色线，和捻的细麻织幔子，以巧匠的手工绣上基路伯。
出26:32  
要把幔子挂在四根包金的皂荚木柱子上，柱子上当有金钩，柱子安在四个银卯座上。
出26:33  
要使幔子垂在扣钩下，把见证的柜抬进幔子内；这幔子要为你们将圣所和至圣所隔开。
出26:34  
又要把遮罪盖安在至圣所内见证的柜上，
出26:35  
把桌子放在幔子外帐幕的北面；把灯台放在帐幕的南面，与桌子相对。
来9:2  
因为有预备好的帐幕，头一层叫作圣所，里面有灯台、桌子和陈设饼；
来9:3  
第二幔子后，还有一层帐幕，叫作至圣所，
来9:4  
有金香坛，和四面包金的约柜，柜里有盛吗哪的金罐和亚伦发过芽的杖并两块约版；
来9:5  
柜上面有荣耀的基路伯覆荫着遮罪盖；关于这几件，现在不能一一细说。
来10:19  
弟兄们，我们既因耶稣的血，得以坦然进入至圣所，
来10:20  
是借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体，
太27:50  
耶稣又大声呼喊，交出了祂的灵。
太27:51  
看哪，殿里的幔子从上到下裂为两半；地就震动，磐石也崩裂；
------------------------
　　本篇信息我们要继续从帐幕这幅图画，来看召会建造的路，召会建造的步骤。
　
　　旧约的帐幕分作三层，每一层都有其重点。在外院子里有铜的器具如铜祭坛、铜洗濯盆；还有院帷底下的卯座也是铜作的，这些是最基本的器具。此外，在外院子里还有银杆、银钩，以及上面挂着的白细麻帷子。所以，外院子里所有的东西，乃是铜、银和白细麻（出三八1~20）。
--------本段经节汇集--------
出38:1  
他用皂荚木作燔祭坛，是四方的，长五肘，宽五肘，高三肘。
出38:2  
在坛的四拐角上作四个角，与坛接连一块，用铜把坛包裹。
出38:3  
他作坛的一切器具，就是收灰的盆、铲子、盘子、肉叉、火盆；这一切器具，都是用铜作的。
出38:4  
又为坛作一个铜网，安在坛四面的围腰板以下，从下达到坛的半腰。
出38:5  
为铜网的四角铸四个环子，可以穿杠。
出38:6  
用皂荚木作两根杠，用铜包裹。
出38:7  
把杠穿在坛两边的环内，用以抬坛；坛是用板作的，是中空的。
出38:8  
他用铜作洗濯盆和盆座，是用会幕门前服事之妇人的铜镜作的。
出38:9  
他作帐幕的院子。院子的南面用捻的细麻作帷子，长一百肘；
出38:10  
帷子的柱子二十根，卯座二十个，都是用铜作的；柱子上的钩子和横杆，都是用银作的。
出38:11  
北面也有帷子，长一百肘；帷子的柱子二十根，卯座二十个，都是用铜作的；柱子上的钩子和横杆，都是用银作的。
出38:12  
西面也有帷子，宽五十肘；帷子的柱子十根，卯座十个；柱子上的钩子和横杆，都是用银作的。
出38:13  
东面宽五十肘。
出38:14  
门这边的帷子，宽十五肘，帷子的柱子三根，卯座三个；
出38:15  
门那边也是一样；院子的门，左右有帷子，各宽十五肘，帷子的柱子三根，卯座三个。
出38:16  
院子四面的帷子，都是用捻的细麻作的。
出38:17  
柱子的卯座是用铜作的，柱子上的钩子和横杆是用银作的，柱顶是用银包裹的。院子一切的柱子，都是用银杆连络的。
出38:18  
院子的门帘是以绣花的手工，用蓝色、紫色、朱红色线，和捻的细麻织成的，宽二十肘，高五肘，与院子的帷子相配；
出38:19  
柱子四根，卯座四个，都是用铜作的；柱子上的钩子和横杆，都是用银作的；柱顶是用银包裹的。
出38:20  
帐幕一切的橛子，和院子四围的橛子，都是用铜作的。
------------------------
　　从外院子再往前，就进到圣所。在圣所里，每一块竖板都有二个很重的银卯座（三六20~30）。这意思是，在圣所里一切都是从救赎说起，都是以救赎为根据。然而在圣所里主要的东西不是银子。人进到圣所，目光所及都是金子。竖板的底座虽是银作的，但在银的基础上，立着一块块金包木头的竖板，用金包木头的闩，套在金环上连接起来，看起来是一片金子（34）。此外，圣所里摆列的三件器具，无论是陈设饼的桌子、灯台、香坛（三七10~28），都闪耀着金光。放眼望去，整个圣所一片纯金。所以在圣所里，最主要的东西就是金；处处都有金包木头。金包木头，乃是圣所里主要的构成与思想。　　按圣经的预表，金总是指着神的性情，神的性质，也就是神自己，而木头乃是指着人性，人的性情，人的性质。所以金包木头，是指神的同在调到人身上，或者说神的成分调到人里面。这个金木二性品，乃是在圣所里才有的。　　我们多年来一直在讲神人二性品，这二性品最明显的一个表征和预表，就是帐幕圣所里金包木头的竖板、陈设饼的桌子和金香坛。这几样器具外头虽是金的，但里头是木的；说它是木的，看起来却是金的。可以说，它们是金木两性成为一件器具。盼望神的儿女能看见，必须摸着并经历金包木头这二性品，就是神调在人里，才有建造的可能。　　帐幕里的金包木头，与创世记二十八章的油浇石头意义相符（创二八18）。那里的油是指着圣灵，所以也是指着神，而石头是指着人。当雅各把石头用油浇过之后，就给那地方起名叫伯特利（19），并许愿说，“神若与我同在，…我所立为柱子的石头，也必作神的家。”（20，22）他许愿这块油浇过的石头，能成为神的家，神的殿，就是神的居所。这与金包木头，建造成为神的帐幕、神的居所，在意义上完全一样。
--------本段经节汇集--------
创世记二十八章（略，若需要被汇集，请勾选“不忽略整章”）
创28:18  
雅各清早起来，把所枕的石头立作柱子，浇油在上面。
创28:19  
他就给那地方起名叫伯特利；但那城起先名叫路斯。
创28:20  
雅各许愿说，神若与我同在，在我去的路上保守我，又给我食物吃，衣服穿，
创28:22  
我所立为柱子的石头，也必作神的家；凡你所赐给我的，我必将十分之一献给你。
------------------------
　　所以，你我若要在召会中同被建造，就必须确定的经历油浇石头，金包木头，神人调和。仅仅在神的光照下定罪审判自己，认罪并蒙神赦免，得着救赎和洗净，并在神前、人前对付行为，而无可指摘，不过是准备工作，还没有进入真实地建造。要有真实地建造，必须摸着神与人的调和，必须成为一块金包木头的竖板。这指明，和别人相联而同被建造的经历，完全是联在金的神性上。　　帐幕的竖板所以能一块一块联在一起，完全是因为联在金子上。竖板若只有木头而没有金环，就无法用板闩相联。竖板所以能联在一起，乃是联在金子上。竖板外面包着金，板闩外面也包着金，同时竖板上有金环，闩穿过金环，就把竖板联在一起（出三六31~34）。这给我们看见，帐幕的建造虽需由众人合建而成，但众人乃是借着在神里面，以神为联系，而联在一起。靠你我的人性，是无法联的；你是你，我是我，你是一个完整的人，我也是个完整的人，大家虽完整，但是不相联。你我必须都在神性里，以神性为联系，才能联为一体，成就一个建造。
--------本段经节汇集--------
出36:31  
他用皂荚木作闩，为帐幕这面的板作五条闩，
出36:32  
为帐幕那面的板作五条闩，又为帐幕后面朝西的板作五条闩。
出36:33  
他使板腰间的中闩，从这一头通到那一头。
出36:34  
用金将板包裹，又作板上的金环，用以套闩；闩也用金包裹。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
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　　所以召会的合一，召会的联系，一点不在人里面，乃在神里面。若没有神性，无论你我多完整，如何审判自己，蒙光照，定罪自己，得着洁净，赦免，救赎，成为神所喜悦、所称义的，甚至透彻的对付自己，你仍是你，我仍是我，你我还是不联，因为我们在人性里是没有办法联的。一直要等到我们稍微往前去，摸着神人二性调和的经历，因着你所调的神，和我所调的神是一个，你我才能联在一起。　　比方，一间大厅里有十几盏电灯，从每一盏灯的本身说，它们是分散的，但是以它们里头的电而言，它们是一体的。在电流里，它们连接成一个系统。同样的原则，我们这些人，不论得赦免，得救赎，得洗净到多干净、多彻底，在个人里面仍旧是分散的。我们所以能成为体系，同被建造，乃是因着在圣灵里，在神里面；这就是金包木头。我们不能忽略这点。单凭个人努力被建造是没有用的，必须真实地与神调和，活在神里面，那时自然的就会被建造。
　
　　怎样才会经历神人调和，成为一个金包木头二性品呢？需要完全进到圣所里，摸着基督作生命的粮，生命的光，并生命的悦纳，意即在圣所里经历由陈设饼的桌子、金灯台和金香坛所预表的基督（来九2）。你能活在神面前，乃是靠着基督作生命的粮；你能行走在神的面光中，乃是因着基督在你里面作生命的光；你能在神面前蒙悦纳，也是因着基督在你里面作复活的馨香。基督在你里面作生命，使你活在神前，使你行在神的亮光中，并且使你在神面前蒙悦纳。
--------本段经节汇集--------
来9:2  
因为有预备好的帐幕，头一层叫作圣所，里面有灯台、桌子和陈设饼；
------------------------
　　在外院子，最高的表现不过是细麻帷子。但进到了圣所，你就看见，作基督徒不光是外面的行为如细麻帷子，更是里面要享受陈设饼、金灯台和金香坛。在外院子的经历，是恨人该定罪，爱人就好了；但是在圣所里的经历，是要问爱从哪里来？是来自人天然的生命，还是来自基督作生命？在外院子的经历，是骄傲、藐视别人是不对的，应该谦卑一点，多看重别人；但是在圣所里的经历，是要问你的谦卑是从什么生命里出来的。是凭着你亚当的生命活出来的，还是凭着基督作生命活出来的？固然弟兄们相处应当彼此尊重，不藐视别人，但是还要问，这个尊重别人是从天然的生命出来的，还是从基督作生命出来的？如果你的谦卑、你的尊重别人、你的良善、你的完美，都是从你天然的生命出来的，那充其量不过是细麻帷子，还没有金包木头，所以还不能被建造。　　只经历到外院子细麻帷子的人，几乎都会骄傲。作基督徒若只顾到把自己整顿得像样，都会轻看、定罪别人。当你说别人多不好、多骄傲，而自己多谦卑时，就证明你是何等的骄傲。骄傲的人是无法和别人联起来的。　　然而，等到你一摸着基督作生命，从行为那一层进入生命这一层，你就谦卑下来了。你很清楚，你的爱是残缺的爱，你的谦卑是不完全的谦卑；即便你有完整的爱，完全的谦卑，这些在神面前也不能蒙悦纳，不能带到圣所里。在圣所里能蒙神悦纳的乃是基督作生命。你的好行为只能让神不定罪你，但唯有基督作生命，能叫神悦纳你。　　这时你会发现，你作基督徒行为越好，里头越不饱足；生活越整顿得像样，里头越空洞。你需要的粮食和饱足，不是外面的行为，乃是里头的生命。你把行为整顿好，还不过是在天然的光之下。你的好行为会遮蔽你的眼睛。你越谦卑，越有爱心，你里头的眼睛越瞎。好行为能遮蔽亮光，唯有经历基督作生命，才能使你看见光。　　盼望你们都能清楚分别作外院子的基督徒和圣所的基督徒。在外院子的基督徒，是定罪自己的行为，得了神的赦免，成为洁净的。在圣所的基督徒，乃是在里头认识基督作生命、满足和亮光，作他在神面前馨香的悦纳。盼望你们一个个都会用这幅图画问自己，到底自己是一个在外院子的基督徒，还是一个在圣所的基督徒？　　有时，我们就像旧约里的祭司一样，虽然已经进到圣所里了，但是一下又跑出来到祭坛、洗濯盆那里。我们常常进进出出；昨天在外院子，今天早晨到圣所，晚上又回到外院子。少有一个人在生活里，是一直停在圣所里的。　　无论如何，我们必须看见，我们若只活在行为的整顿里，就还不能被建造。必须摸着基督作生命，才有油浇石头、金包木头二性品的经历。到这时候，我们这些质地坚硬的皂荚木，身上就有一些软的成分，就是金。金不像皂荚木那样硬；竖板能站起来，不是靠金，乃是靠皂荚木。皂荚木是很坚硬的木头，那是指着复活的人性。所有在基督复活里的人，他的人性都是坚刚的。譬如，路德、达秘、慕勒这些在召会中能被主兴起、为主作见证、百折不回的人，都是非常坚刚的人。然而，坚刚站住是一回事，能与人联在一起又是一回事。我们能与人联在一起，不是靠皂荚木所表征的人性，乃是靠金的神性。　　我们一进到圣所里，摸着基督作生命，经历与神相调，我们自然软下来，能体谅软弱的人，也能将就失败的人，使我们和别人相联，和别人建造在一起。
　
　　我们说过帐幕是神的居所，但这是笼统的说法。认真说，神并不住在圣所，乃是住在至圣所里。所以，我们虽然对圣所有了经历，摸着一些建造的事，但严格说，还不能成为神的居所。我们要实际的成为神的居所，必须有至圣所的经历。　　如果我们中间有一班圣徒个个审判自己，在神面前承认罪恶，得着赦免，得着洁净，行为都整顿得很像样；这些固然很不错，但还只有外院子，没有帐幕；只有一种好的行为，却没有一所建筑。慢慢的，圣徒们长进，往前去，知道基督徒不光要整顿外面的行为，更要认识基督作内里的生命，因此大家都有了神人调和的经历，在神性里，在圣灵里，相调为一。这时好像我们中间有了神的建造，但认真说，我们中间神的同在还没有完全，因为还没有约柜。我们是经历了基督作生命的粮食，作生命的光，并作我们在神面前的悦纳，但这只是我们享受从神而来的东西，还不是我们进入神里面的光景。　　若是我们再往前，进入至圣所，立刻会看见圣所里的三件东西─陈设饼、金灯台、金香坛─所表征的经历，对应约柜里的三件东西，就是金罐里隐藏的吗哪、两块法版、和亚伦发过芽的杖（来九2~4）。圣所的陈设饼对应至圣所约柜里隐藏的吗哪。基督显出来而临到我们，乃是陈设饼作我们生命的粮；基督藏在神里，乃是隐藏的吗哪。生命的光照出来，叫人知道那个对，那个不对，那个该作，那个不该作，这乃是金灯台。光藏在神里面，乃是里面的律法，就是约柜里的两块法版。同样的原则，在圣所显出来的是蒙神悦纳的馨香；这个经历对应到至圣所里，就是发芽的杖，复活的能力，因为发芽的杖乃是亚伦蒙神悦纳的证明（民十七1~10）。
--------本段经节汇集--------
来9:2  
因为有预备好的帐幕，头一层叫作圣所，里面有灯台、桌子和陈设饼；
来9:3  
第二幔子后，还有一层帐幕，叫作至圣所，
来9:4  
有金香坛，和四面包金的约柜，柜里有盛吗哪的金罐和亚伦发过芽的杖并两块约版；
民17:1  
耶和华对摩西说，
民17:2  
你要告诉以色列人，从他们取杖，每宗族一根；从他们所有的首领，按着宗族，共取十二根；你要将各人的名字写在各人的杖上，
民17:3  
并要将亚伦的名字写在利未的杖上，因为各宗族的族长必有一根杖。
民17:4  
你要把这些杖放在会幕内见证的版前，我与你们相会之处。
民17:5  
我拣选的那人，他的杖必发芽；这样，我必使以色列人向你们所发、对我的怨言止息。
民17:6  
于是摩西告诉以色列人。他们的首领就把杖交给他，按着宗族，每首领一根，共有十二根；亚伦的杖也在其中。
民17:7  
摩西就把杖放在见证的会幕内，在耶和华面前。
民17:8  
第二天，摩西进见证的会幕去；看哪，利未家亚伦的杖已经发了芽，甚至生了花苞，开了花，结了熟杏。
民17:9  
摩西就把所有的杖从耶和华面前拿出来，给以色列众人看；他们看见了，各首领就把自己的杖拿去。
民17:10  
耶和华对摩西说，把亚伦的杖放回见证的版前，给这些背叛之子留作记号；这样，你就使他们向我发的怨言止息，免得他们死亡。
------------------------
　　圣所里的三件东西都是显出来的；饼陈设在桌上，光从金灯台照出，香气由金香坛上腾，这是指我们所经历的基督是从神那里显出来并显于我们，作我们生命的粮，生命的光，和在神面前馨香的悦纳。等我们进到至圣所，有更深入的经历，就摸着约柜里面三样东西所表征的隐藏的粮、隐藏的律法、和隐藏的复活大能。这时，我们所经历的基督就不是显出来的，而是隐藏在神里面的。　　我们再举例来说明，圣所与至圣所在经历上的不同。当一位弟兄还在外院子时，只会觉得自己不对，他就定罪自己，把罪恶对付干净，把行为整顿得像样。等到有一天，神带领他往里头去，认识基督是生命，他就知道作基督徒不仅是外面行为的问题，更要经历基督作他的满足和亮光，并他在神面前的馨香和悦纳。他有了经历，就非常兴奋，满心喜乐，等他来聚会，又选诗歌，又祷告，又作见证，好像陈设饼摆出来了，金灯台的光照出来了，金香坛的香气也散发出来了。他在聚会中，真是叫圣徒们得到满足，蒙到光照，闻到香味。然而，这充其量不过是圣所的经历。　　过了一段时候，他无论怎样祷告，都没有从前那种神同在的感觉；吃主、喝主也不像从前那么有味道。感觉不再兴奋，觉得有点枯燥，好像没有多少亮光，也没有多少话语。现在他去聚会，似乎开不了口，好像陈设饼摆不出来，光也照耀不出来，香也散发不出来。原因无他，乃是因为主怜悯这位弟兄，要开始把他带到至圣所的经历里。这是好事，不是坏事。在圣所里三件东西都是外扬的，但在至圣所约柜里的三件东西是隐藏的。　　基督作生命的粮，在圣所里是摆出来的陈设饼，到至圣所就是隐藏的吗哪。基督作生命的光，在圣所里是金灯台照耀出来的光，到至圣所就是隐藏的律法。基督作蒙神悦纳的馨香，在圣所里乃是发散出来、满溢出来的香气，到至圣所就是隐藏起来发芽的杖。所以，若是一位弟兄经过一些年日，在神面前有了更深的经历，他在聚会中虽然不是那么兴奋，但一和他接触，就觉得他里头有隐藏的吗哪，有神的法则，懂得神的心意，同时又有复活的权柄，复活的能力，这些在他身上都非常实际。他也许不常开口，但他一开口，人就觉得他里面有隐藏的吗哪，有隐藏的律法，也有隐藏的复活能力和权柄。现在，这个弟兄是在至圣所里，有神的同在，有约柜，有施恩座。这就是至圣所和圣所在经历上的不同。
　
　　现在我们要来看，怎样从圣所进到至圣所。在帐幕里，圣所和至圣所是由一道幔子隔着；幔子外面是圣所，里面是至圣所。旧约时，人进到圣所后，要经过幔子，才能在幔子后面碰着神，因为神是在幔子后面的至圣所里。然而到了新约，希伯来十章二十节说，“借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体。”这给我们看见，这道幔子已经裂开，主已经给我们开了一条又新又活的路，所以在今天新约的时代中，圣所与至圣所间已经没有幔子分隔了。这节说，幔子就是主的肉体。基督是话成了肉体，就是神来成为人，祂的肉体就是人，所以这一道幔子，就是指着“人”说的。我们这个“人”，就是我们与神之间的一道幔子。
--------本段经节汇集--------
来10:20  
是借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体，
------------------------
　　虽然我们已经经过外院子，到了圣所，我们和神之间没有罪恶，没有黑暗，没有世界，但是我们和神之间还有一道幔子，这道幔子就是我们这个人，我们的自己。幔子需要裂开，指明人需要破碎。无论是短处还是长处，跌倒还是站住，是远离神、在神的面光之外还是在神面光中，人都需要破碎。这一道幔子挂在神的约柜前，没有毛病，没有污点，也没有错处；但这道幔子却把人和至圣所里的神隔开。我们在圣所，神在至圣所，我们在幔子外，神在幔子内。这一道间隔，不是罪也不是世界，乃是我们这个完整的人。我们这个人摆在神面前，只要没有倒，没有破碎，就成了我们与神之间的间隔。　　圣经给我们看见，当主耶稣挂在十字架上时，祂是在肉体里，就是在人里面穿着人。所以，当主在十字架上受死时，从神的眼光看，祂是个被裂开的人。擘饼聚会时，当我们把饼擘开，饼就裂开。擘饼时，不是饼自己裂开，而是被擘开。主耶稣断气时，殿里的幔子，是从上到下裂为两半（可十五37~38）。不是从下到上，而是从上到下。这意思是说，主的身体裂开不是人作的，乃是神作的，是神擘开祂的身体。因此，从那天起，我们这些受造的人，完整的人（不仅指堕落的人），已经在神面前，从上到下被神裂为两半。
--------本段经节汇集--------
可15:37  
耶稣大声喊叫，气就断了。
可15:38  
殿里的幔子从上到下裂为两半。
------------------------
　　基督在十字架上已经作成这事；然而，你我今天是否有经历，又是另一件事。许多得救的人，一直没有经历“人”的裂开，所以仍旧留在幔子外，没有进到至圣所里。　　我们中间有相当多的人，或许在经历上已经进入圣所，有油浇石头、金包木头的经历，成了一块块的竖板。并且身上也有金环，能让金包木头的闩，把我们众人都拴在一起。从一面说，我们中间相当有这种光景。然而我们必须承认，我们中间神的同在还不够实际。许多时候，在各种聚会中，一面我们因为看见主在召会中作事，众人蒙神恩典，而低头敬拜神；但另一面又有一个很重的感觉，觉得虽然有陈设饼的桌子，有金灯台，有金香坛，却没有约柜。聚会虽然活泼、享受、明亮，但是往深处一摸，仍觉若有所缺，并且神的同在不够扎实。这是因为我们中间给神破碎的人不多，还没有太多人经历裂开幔子，进入至圣所。　　圣徒们常有一种观念，以为人常发脾气，有血气，就是从来没有给神破碎过，而一个人很温柔，就是被神破碎过。这个观念是错的。不光发脾气、有血气的人需要破碎，温柔的人同样需要破碎。实在说，即使一个完整的人，一个在神面前无可指摘的人，也需要破碎，需要裂开。　　在帐幕中，有两件事预表基督的死，头一件是摆在外院子祭坛上的祭牲被杀流血，第二件是在圣所与至圣所之间那一道幔子裂开。这两件都说到基督死的故事。基督的死，内在的含意是很丰富的。外院子祭坛上那只被杀的羊羔，是说到基督担当我们的罪，受神审判，流血赎罪。而圣所与至圣所中间那一道裂开的幔子，是说到神把祂所创造的人，带到神所能作工的十字架上，被神裂开。由主耶稣所代表的这一个受造之人，虽然是完整无瑕的，虽是能摆在神前被人瞻仰的，但仍需要被神裂为两半。这指明只要是受造的人，就需要死。　　本篇信息的负担是要给众人看见建造的步骤。盼望圣徒们能一直注意在经历上的几个重点：第一，外院子谈到的是整顿行为。第二，圣所是摸着基督作生命。第三，至圣所是重在我们这个人进到神里面。要进入至圣所，不光要脱离罪，脱离世界，我们这个人更要裂开、破碎。当我们还在外院子之外，只有罪恶与世界。等我们进到外院子，经过祭坛和洗濯盆，对付了罪恶与污秽，就能进到圣所里，摸着基督作生命，和神有联结。到这时候，使我们与至圣所里的神相隔的，不是罪恶和世界，乃是我们这个人的自己。我们这个人必须裂开，必须破碎，才能进入至圣所。　　等到我们进到至圣所里，就摸着了神里头的东西。现在我们不仅经历神在基督里出来，作我们生命的粮、生命的光、生命的悦纳，更经历在基督里，进到神里面，摸着约柜里面三样东西所表征那隐藏的粮，内里生命的律法，和复活里的悦纳。我们进到神里面，摸着了神里面的故事。乃是到这时候，我们才真是木头到金子里，人到神里头了。　　这就是诗篇第四卷的经历。卷四的头一篇是九十篇，标题是“神人摩西的祷告”。这给我们看见，到了第四卷，圣民已经进到神里头，所以他被称为“神人”。按内在的意义说，一个神人乃是与神调和的人。在约伯记一章，约伯是个完全人（伯一1）。在诗篇第一篇，作者是个遵守律法的义人（诗一1~2）。但是我们往前进展到九十篇，就看见这个人不光是个完全人，是个义人，更是一个神人，一个在神里头，与神调在一起的人。所以，这一位神人的祷告，头一句是：“主啊，你世世代代作我们的居所。”请记得，当你我住到神里面，也就是木头包藏在金子里时，我们就经历神成了我们的居所。在这里才有神的同在，有施恩座（遮罪盖）和基路伯的荣耀。
--------本段经节汇集--------
约伯记一章（略，若需要被汇集，请勾选“不忽略整章”）
伯1:1  
乌斯地有一个人名叫约伯；这人完全且正直，敬畏神，远离恶事。
诗1:1  
不从恶人的计谋，不站罪人的道路，不坐亵慢人的座位；
诗1:2  
惟喜爱耶和华的律法，昼夜默想，这人便为有福。
诗篇一篇（略，若需要被汇集，请勾选“不忽略整章”）
诗篇一篇（略，若需要被汇集，请勾选“不忽略整章”）
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　　神把祂话语里的这些亮光一再的释放在我们中间，绝不是仅仅为着让我们懂一些道理。我深信神要照着这些光，在我们中间好些人身上作厉害的工作，带领我们从外院子进到圣所，再从圣所进到至圣所。祂要我们学习怎样脱尽世界和罪恶，摸着基督作生命而活在神面前，多多经历与神调和，并且实际的让十字架破碎我们天然的人。我们这个人在神面前一破碎，就能进入神里面，摸着神的自己。这时，神就实实际际的作了我们的居所，而我们这些住在神里面的人，因着神也就相联为一，成为神的居所，神的住处。这就是神人完全调和，互为居所。　　一九五八年十二月二十二日讲于台北　　原刊于一九六〇年七月“话语职事”第一百零九期
　Scripture Reading: Exo. 26:31-35; Heb. 9:2-5; 10:19-20; Matt. 27:50-51
　In this chapter we will continue to consider the way to build up the church according to the type of the tabernacle.
　
BUILDING AND THE MINGLING OF GOD AND MAN
　The tabernacle was divided into three parts: the outer court, the Holy Place, and the Holy of Holies. Each part of the tabernacle has its crucial points. In the outer court there were bronze pieces of furniture, such as the bronze altar, the bronze laver, and the pillars and sockets of bronze, upon which were the linen hangings. These were the basic pieces of furniture in the outer court. In the outer court there were also the silver rods, the silver hooks, and the fine white linen hangings. Thus, everything in the outer court was either of bronze, silver, or fine white linen (Exo. 38:1-20).
　After the outer court there was the Holy Place. All the boards in the Holy Place had two heavy sockets of silver (36:20-30). This means that the experiences of the Holy Place begin with redemption and have redemption as the base. But most of the pieces of furniture in the Holy Place were not of silver. The striking feature of the Holy Place was gold. Although the sockets of the standing boards were of silver, the boards were made of acacia wood overlaid with gold and had gold rings. The boards were joined by bars of acacia wood overlaid with gold that passed through the gold rings. Hence, in the Holy Place everything looked golden (v. 34). Moreover, the three pieces of furniture in the Holy Place—the table of the bread of the Presence, the lampstand, and the incense altar—were of gold (37:10-28). There was gold everywhere one looked in the Holy Place. Gold overlaying acacia wood was the main constituent and feature in the Holy Place.
　According to typology, gold signifies God’s divine nature, which is God Himself, and wood signifies the human nature, humanity. Hence, acacia wood overlaid with gold signifies God mingled with man, or the divine element mingled with the human element. This dual-natured entity of gold and wood does not exist until we enter the Holy Place.
　The most prominent symbols and types of the mingling of God and man are the standing boards, the table of the bread of the Presence, and the incense altar in the Holy Place of the tabernacle. These pieces of furniture were gold without, but they were wood within; they were wood, but they looked like gold. Each of these pieces of furniture had two natures, gold and wood. God’s children need to see that only by experiencing the mingling of God with man is building up possible.
　The significance of wood overlaid with gold is the same as the significance of the oil poured upon the stone in Genesis 28:18. Oil symbolizes the Holy Spirit and, hence, God as well, and the stone symbolizes man. After Jacob poured oil upon the stone, he called the name of that place Bethel (v. 19). Then he made a vow, saying, “If God will be with me...this stone, which I have set up as a pillar, will be God’s house” (vv. 20, 22). Jacob vowed that the stone upon which the oil was poured would become God’s house, His temple, His dwelling place. This corresponds to the significance of wood overlaid with gold, which is for man to be built up into God’s tabernacle, His dwelling place.
　If we are to be built up together in the church, we must experience oil being poured upon the stone and experience wood being overlaid with gold, that is, the mingling of God with man. If we are merely convicted and judged under God’s light, confess our sins and are forgiven by God, receive the work of redemption and the washing, and deal with our conduct to become blameless before God and man, then we have experienced only a preparatory work; we have not yet entered into genuine building up. We must touch the mingling of God with man and become a board of wood overlaid with gold, in order to have the genuine building up. This means that being joined and built up with others depend on the divine nature of God.
　The standing boards in the tabernacle were joined by means of the gold. If the boards were made of only wood without gold rings, they could not have been joined by the bars. The boards could be joined together because of the gold. The boards were overlaid with gold, the bars were overlaid with gold, and the boards had rings of gold as holders for the bars to pass through and thus join the boards together (Exo. 36:31-34). This shows that although the building of God’s dwelling place requires that we be built up together, we are joined together through God. We cannot be joined in our humanity. We can only be joined to become one building in divinity and with divinity as our linking factor.
　The oneness of the church, the linking of the church, is altogether not in man but in God. No matter how blameless we are by being judged and convicted under the light, being cleansed, forgiven, and redeemed, being pleasing to God and justified by Him, and even dealing with our conduct, without divinity we will still be separate. We will not be joined, for we cannot be joined in our humanity. It is not until we move on to experience the mingling of divinity with humanity that the God we are mingled with can join us together.
　For example, although the lamps in a room are separate, they are joined into one by means of the electric current within them. In the same principle, no matter how blameless we may be, we are still separate individuals. We can be built together only because we are in God. This is wood overlaid with gold. We cannot neglect this. Our individual effort is useless in the building. Building happens spontaneously when we live in God and are mingled with Him.
　
BUILDING AND CHRIST AS LIFE
　In order to be mingled with God, to become wood overlaid with gold, we must enter into the Holy Place and take Christ as our bread of life, light of life, and acceptance of life, that is, to experience the Christ typified by the table of the bread of the Presence, the golden lampstand, and the golden incense altar in the Holy Place (Heb. 9:2). We can live in God’s presence by Christ as the bread of life, we can walk in the light of God’s presence because Christ is in us as the light of life, and we are accepted into God’s presence because Christ is in us as the incense of resurrection. The indwelling Christ as our life enables us to live before God, walk in His light, and be accepted in His presence.
　The highest expression in the outer court was the fine linen hangings. In the Holy Place, however, to be a Christian is not only to have outward conduct that matches the fine linen hangings but also to enjoy the bread of the Presence, the golden lampstand, and the golden incense altar. The experience in the outer court condemns our hate of others and approves our love for them, but the experience in the Holy Place asks what the source of our love is. Does our love come from our natural life or from Christ as life? According to the experiences in the outer court, being proud and despising others are wrong but being humble and highly esteeming others are proper. However, the experiences in the Holy Place ask what life is the source of our humility. Is our humility lived out of our adamic life or out of Christ as life? Although the brothers should highly esteem one another and not despise others, we must ask whether the esteem that we give to one another comes from our natural life or from Christ as our life. If our humility, our highly esteeming others, our goodness, and our perfection come from our natural life, they are, at best, hangings in the outer court; they are not wood overlaid with gold and therefore cannot be built up.
　Believers who experience only the hangings in the outer court are likely to become proud. A Christian who only takes care of becoming proper will despise and condemn others. To say that we are humble but that others are bad and proud only proves that we are proud. Proud people can never be joined to others.
　If such a believer would touch Christ as life and leave the outer layer of behavior to enter into the layer of life, he would become humble. He would know that his love and humility are imperfect and that no matter how good his love and humility may be, they are not acceptable to God and cannot be brought into the Holy Place. In the Holy Place only Christ as life is acceptable to God. Good conduct may be acceptable in the outer court, but it is condemned in the Holy Place. Only by taking Christ as life can we be acceptable to God in the Holy Place.
　We will also discover that as Christians, good conduct cannot satisfy us. The more proper our conduct becomes, the emptier we will feel. The food and satisfaction that we need are the inner life, not outward conduct. Even if our conduct is perfect, we will still be in the natural light. Our good conduct will become a veil to us. The more humble and loving we are, the blinder our inner eyes will be. Good conduct can only block light, but experiencing Christ as life will cause us to see light.
　We need to be able to distinguish between a Christian in the outer court and a Christian in the Holy Place. A Christian in the outer court condemns his deeds and is forgiven by God and cleansed. A Christian in the Holy Place knows Christ inwardly as his life, his satisfaction, his light, and his acceptable fragrance before God. We should ask ourselves whether we are Christians in the outer court or Christians in the Holy Place.
　Sometimes we are like the priests in the Old Testament, because we enter into the Holy Place, but soon after, we go out to the altar and the laver again. We enter and leave the Holy Place often. Last night we were in the outer court, this morning we were in the Holy Place, but in the evening we go back out to the outer court. It is difficult to find a person who lives in the Holy Place.
　We cannot be built up if we only pay attention to improving our conduct. We must touch Christ as life in order to experience the mingling of the divine nature with our human nature. Gold is not as hard as acacia wood. The boards are able to stand because of acacia wood, not by means of the gold. Acacia wood is a very hard wood, and it signifies the resurrected humanity. The believers who are in Christ’s resurrection are firm and strong in their humanity. For example, the Lord raised up strong and firm persons, such as Luther, Darby, and Müller, to testify for Him. However, to stand firm is different from being joined with others. We are not joined with other believers in our humanity, which is typified by acacia wood. We are joined with other believers in the divine nature, typified by gold.
　When we enter into the Holy Place and experience Christ as life, we will be mingled with God, and we will spontaneously be softened to understand the weak and to accommodate the defeated so that we can be joined and built up with them.
　
THE EXPERIENCE OF THE HOLY OF HOLIES
　To say that the tabernacle is the dwelling place of God is a general statement. God did not dwell in the Holy Place; He dwelt in the Holy of Holies. Hence, although we may experience some building in the Holy Place, strictly speaking, we still cannot become His dwelling place. In order for us to become God’s dwelling place, we must have the experience of the Holy of Holies.
　The saints who confess their sins, are forgiven, cleansed, and manifest fine white linen in their conduct are still in the outer court. They are not yet in the tabernacle. They have good conduct but no building. Gradually, these saints will grow and come to know that Christians should not only have good outward conduct but should also know Christ as their inner life and enter into the experience of the mingling of God with man so that they can be blended as one in the divine nature. At this point, God’s building will be seen among them, but His presence among them will not yet be complete, for they will not yet have the Ark. To experience Christ as our bread of life, our light of life, and our acceptance into God’s presence is to enjoy things from God; it is not our entering into God.
　The bread of the Presence, the golden lampstand, and the golden incense altar in the Holy Place correspond to the three items inside the Ark, which was in the Holy of Holies. The hidden manna in the golden pot, the two tablets of the covenant, and Aaron’s budding rod were in the Ark (Heb. 9:2-4). The bread of the Presence in the Holy Place corresponds to the hidden manna in the Ark. Christ is the bread of the Presence, our bread of life, and He is hidden in God as the hidden manna. The light of life causes man to know what is right and wrong and is typified by the golden lampstand. The light hidden in God is the inner law of life, which is typified by the two tablets of law inside the Ark. In the same principle, the experience of the acceptable fragrance at the incense altar in the Holy Place corresponds to the budding rod, the resurrection power, in the Holy of Holies, because the budding rod was proof of Aaron’s being accepted by God (Num. 17:1-10).
　The three pieces of furniture in the Holy Place were manifest. The bread of the Presence was on the table, the light shone from the golden lampstand, and the sweet savor went up from the golden incense altar. This means that the experiences of Christ as the bread of life, the light of life, and the acceptable fragrance are manifest. The experiences in the Holy of Holies, which are deeper, involve the hidden manna, the hidden law, and the hidden resurrection power, as typified by the three items in the Ark. Our experiences of Christ in the Holy of Holies are not manifest but are hidden in God.
　Let us use an example to illustrate the difference between the experiences of the Holy Place and the Holy of Holies. A brother who lives in the outer court will sense when he is not right and will condemn himself, deal thoroughly with his sins, and adjust his behavior. When he is led by God into deeper experiences of knowing Christ as life, he will realize that to be a Christian is not a matter of outward conduct but of experiencing Christ as his satisfaction, light, and acceptable fragrance before God. He will be filled with joy from such experiences. As a result, he will call hymns, pray, and testify in the meeting, as if he is setting forth the bread of the Presence, shining forth the light of the golden lampstand, and emanating the sweet fragrance of the golden incense altar. His functioning will cause the saints to be satisfied, to be enlightened, and to receive the sweet-smelling savor. However, this is only an experience of the Holy Place.
　After a period of time he will not sense God’s presence as before, and his prayers and his eating and drinking of the Lord will lose their taste. He will feel dry instead of watered and will not receive much light from the Word. As a result, in the meeting he will not be able to set forth the bread of the Presence, to shine forth the light of the lampstand, or to emanate the sweet-smelling fragrance. This is the Lord’s mercy to lead this brother into the experiences of the Holy of Holies. The three pieces of furniture in the Holy Place are seen, but in the Holy of Holies the three items in the Ark are hidden.
　Christ as the bread of life is the bread of the Presence set forth in the Holy Place; He is also the hidden manna in the Holy of Holies. Christ as the light of life is the light of the golden lampstand shining in the Holy Place; He is also the hidden law in the Holy of Holies. Christ as the acceptable fragrance to God is emanating a sweet savor in the Holy Place; He is also the hidden budding rod in the Holy of Holies. Thus, a brother who has deeper experiences in God’s presence may not be that excited in the meetings, but those who contact him can immediately sense that he has a supply of hidden manna, that he understands God’s heart and ways, and that he has the authority of resurrection and the power of resurrection. These are very practical in him. He may not speak often, but once he opens his mouth, others will sense that he has the hidden manna, the hidden law, and the hidden power and authority of resurrection within him. Such a brother is in the Holy of Holies with God’s presence, the Ark, and the throne of grace. This is the practical difference in our experience between the Holy of Holies and the Holy Place.
　
THE BREAKING OF THE NATURAL MAN AND ENTERING INTO THE HOLY OF HOLIES
　We will now consider how to proceed from the Holy Place into the Holy of Holies. The Holy Place and the Holy of Holies were separated by a veil. Outside the veil was the Holy Place, and inside the veil was the Holy of Holies. In order to meet God in the Old Testament times, the high priest had to pass through the veil into the Holy of Holies, because God was in the Holy of Holies behind the veil. In the New Testament, however, Hebrews 10:19 and 20 say, “Having therefore, brothers, boldness for entering the Holy of Holies in the blood of Jesus, which entrance He initiated for us as a new and living way through the veil, that is, His flesh.” This shows that the veil into the Holy of Holies has been split and that the Lord has initiated a new and living way for us. Therefore, there is no separating veil between the Holy Place and the Holy of Holies in the New Testament age. According to these verses, the veil is the Lord’s flesh. Christ is the Word becoming flesh; that is, He is God becoming a man. His becoming flesh was His becoming a man. Hence, the veil refers to the natural man. Our natural man is a veil between us and God.
　When we are in the Holy Place, we are no longer separated from God by sin, darkness, and the world. However, between us and God there is still a separation, a veil, which is our natural man, our self. This veil needs to be split; that is, our natural man needs to be broken. No matter what our condition is—whether we have shortcomings or strengths, whether we fall or stand, and whether or not we have God’s presence—our natural man needs to be broken. The veil was hung in front of the Ark of God, where there were no problems, stains, or faults, in order to separate man from God, who was in the Holy of Holies. We may be experiencing the Holy Place, but God is in the Holy of Holies. We are outside the veil, but God is within the veil. This separating veil is neither sin nor the world; it is our intact natural man. Without being subdued or broken, our natural man separates us from God.
　When the Lord Jesus was on the cross, He was a man in the flesh; that is, He had humanity. Therefore, when the Lord died on the cross, in God’s eyes He was a man who had been split. In the Lord’s table meeting we break the bread. The bread cannot break itself; rather, it is broken because we break it. When the Lord Jesus expired on the cross, the veil of the temple was split in two from top to bottom, not from bottom to top (Matt. 27:50-51; Mark 15:37-38). This means that the Lord’s body was broken not by man but by God. Hence, the old creation, not just fallen man, was split from top to bottom by God.
　Although this was accomplished on the cross, whether we experience this is another matter. Many believers have not experienced the breaking of their natural man. As a result, they have not entered into the Holy of Holies but linger outside the veil.
　A considerable number among us may have entered into the Holy Place experientially. We experience oil being poured upon the stone and experience wood being overlaid with gold; we have become standing boards. We also have the rings of gold through which bars of acacia wood overlaid with gold can pass and bind us together. In a sense, such a condition is prevalent among us. However, we must admit that God’s presence is not practical among us. On the one hand, when we see what the Lord has done in the church and how we have been graced, we bow our heads and worship God in the meetings. On the other hand, we have a strong sense that although we have the table of the bread of the Presence, the golden lampstand, and the golden incense altar, we do not have the Ark. Our meetings are full of life, joy, and light, but God’s presence is not strong. This is because few saints have been broken by God, and not many have experienced the splitting of the veil. We have not entered into the Holy of Holies.
　Many saints have the wrong concept that a person who loses his temper and is fleshly has not been broken but that a person who is meek has been broken. Both the quick-tempered believers and the fleshly believers need to be broken. However, the meek believers also need to be broken. Even if a person were blameless before God, he would still need to be broken.
　Christ’s death is typified by two things in the tabernacle. The shedding of the blood of the sacrifices on the altar in the outer court and the splitting of the veil between the Holy Place and the Holy of Holies both typify the death of Christ. The intrinsic significance of Christ’s death is very rich. The lamb that was killed on the altar in the outer court speaks of Christ bearing our sins, being judged by God, and shedding His blood to accomplish redemption. The splitting of the veil between the Holy Place and the Holy of Holies speaks of God crucifying the old creation, including created man, on the cross. Even though the Lord Jesus was blameless and could stand before God and man, He still needed to be split by God. This indicates that created man needs to die.
　The burden of this chapter is to reveal the steps of building up. The saints must experience these crucial points. The experiences of the outer court deal with our conduct. The experiences of the Holy Place are a matter of taking Christ as our life. The experiences of the Holy of Holies focus on our entering into God. In order to enter into the Holy of Holies, we not only need to be delivered from sin and the world; we also need to be split, broken. When we pass through the altar and the laver in the outer court, we deal with sin and the defilement of the world. Then we can enter into the Holy Place to experience Christ as life and to be mingled with God. At this point sin and the world no longer separate us from God who is in the Holy of Holies. However, our natural man must be broken in order for us to enter into the Holy of Holies.
　After we enter into the Holy of Holies, we can touch the things within God. This is not a matter of experiencing God coming forth in Christ as our bread of life, light of life, and acceptance of life. In the Holy of Holies we enter into God and experience the hidden manna, the inner law of life, and the acceptance in resurrection. When we enter into God, we can touch the matters within Him. Only then are we truly wood in gold, that is, man in God.
　This is the experience in Book Four of the Psalms. The first psalm of Book Four, Psalm 90, is titled, “A Prayer of Moses, the man of God.” This indicates that by Book Four the psalmist had entered into God; hence, he is called “the man of God.” Intrinsically speaking, a man of God is a person mingled with God. In Job 1:1, Job is a perfect man. In Psalm 1:1-2 the psalmist is a law-keeping, righteous man. But in Psalm 90 the psalmist is not merely a perfect or righteous man; he is a man of God, that is, a man in God and mingled with God. Therefore, the first sentence of Psalm 90 is, “O Lord, You have been our dwelling place / In all generations.” When we dwell in God, when wood is concealed in gold, we can experience God as our dwelling place. This is where we have God’s presence, the throne of grace typified by the expiation cover, and the cherubim of glory.
　God has revealed this light to us from His Word not for us to understand doctrines. I believe that according to this light, He will do an intense work among us in order to bring us from the outer court into the Holy Place and then from the Holy Place into the Holy of Holies. He wants us to learn to deal with sins and the world, to take Christ as life, to live before Him, to experience being mingled with Him, and to let the cross break our natural man. This breaking enables us to enter into God and touch Him. This is the way for God to practically become our dwelling place and for us to be joined by Him as one to become His dwelling place, His habitation. This is the mingling of God with man as a mutual dwelling place.
 
　　读经：出埃及记二十六章三十一至三十五节，希伯来书九章二至五节，十章十九至二十节，马太福音二十七章五十至五十一节。

　　本篇信息我们要继续从帐幕这幅图画，来看召会建造的路，召会建造的步骤。
 
　Scripture Reading: Exo. 26:31-35; Heb. 9:2-5; 10:19-20; Matt. 27:50-51

　In this chapter we will continue to consider the way to build up the church according to the type of the tabernacle.
　　旧约的帐幕分作三层，每一层都有其重点。在外院子里有铜的器具如铜祭坛、铜洗濯盆；还有院帷底下的卯座也是铜作的，这些是最基本的器具。此外，在外院子里还有银杆、银钩，以及上面挂着的白细麻帷子。所以，外院子里所有的东西，乃是铜、银和白细麻（出三八1~20）。

　　从外院子再往前，就进到圣所。在圣所里，每一块竖板都有二个很重的银卯座（三六20~30）。这意思是，在圣所里一切都是从救赎说起，都是以救赎为根据。然而在圣所里主要的东西不是银子。人进到圣所，目光所及都是金子。竖板的底座虽是银作的，但在银的基础上，立着一块块金包木头的竖板，用金包木头的闩，套在金环上连接起来，看起来是一片金子（34）。此外，圣所里摆列的三件器具，无论是陈设饼的桌子、灯台、香坛（三七10~28），都闪耀着金光。放眼望去，整个圣所一片纯金。所以在圣所里，最主要的东西就是金；处处都有金包木头。金包木头，乃是圣所里主要的构成与思想。

　　按圣经的预表，金总是指着神的性情，神的性质，也就是神自己，而木头乃是指着人性，人的性情，人的性质。所以金包木头，是指神的同在调到人身上，或者说神的成分调到人里面。这个金木二性品，乃是在圣所里才有的。

　　我们多年来一直在讲神人二性品，这二性品最明显的一个表征和预表，就是帐幕圣所里金包木头的竖板、陈设饼的桌子和金香坛。这几样器具外头虽是金的，但里头是木的；说它是木的，看起来却是金的。可以说，它们是金木两性成为一件器具。盼望神的儿女能看见，必须摸着并经历金包木头这二性品，就是神调在人里，才有建造的可能。

　　帐幕里的金包木头，与创世记二十八章的油浇石头意义相符（创二八18）。那里的油是指着圣灵，所以也是指着神，而石头是指着人。当雅各把石头用油浇过之后，就给那地方起名叫伯特利（19），并许愿说，“神若与我同在，…我所立为柱子的石头，也必作神的家。”（20，22）他许愿这块油浇过的石头，能成为神的家，神的殿，就是神的居所。这与金包木头，建造成为神的帐幕、神的居所，在意义上完全一样。

　　所以，你我若要在召会中同被建造，就必须确定的经历油浇石头，金包木头，神人调和。仅仅在神的光照下定罪审判自己，认罪并蒙神赦免，得着救赎和洗净，并在神前、人前对付行为，而无可指摘，不过是准备工作，还没有进入真实地建造。要有真实地建造，必须摸着神与人的调和，必须成为一块金包木头的竖板。这指明，和别人相联而同被建造的经历，完全是联在金的神性上。

　　帐幕的竖板所以能一块一块联在一起，完全是因为联在金子上。竖板若只有木头而没有金环，就无法用板闩相联。竖板所以能联在一起，乃是联在金子上。竖板外面包着金，板闩外面也包着金，同时竖板上有金环，闩穿过金环，就把竖板联在一起（出三六31~34）。这给我们看见，帐幕的建造虽需由众人合建而成，但众人乃是借着在神里面，以神为联系，而联在一起。靠你我的人性，是无法联的；你是你，我是我，你是一个完整的人，我也是个完整的人，大家虽完整，但是不相联。你我必须都在神性里，以神性为联系，才能联为一体，成就一个建造。

　　所以召会的合一，召会的联系，一点不在人里面，乃在神里面。若没有神性，无论你我多完整，如何审判自己，蒙光照，定罪自己，得着洁净，赦免，救赎，成为神所喜悦、所称义的，甚至透彻的对付自己，你仍是你，我仍是我，你我还是不联，因为我们在人性里是没有办法联的。一直要等到我们稍微往前去，摸着神人二性调和的经历，因着你所调的神，和我所调的神是一个，你我才能联在一起。

　　比方，一间大厅里有十几盏电灯，从每一盏灯的本身说，它们是分散的，但是以它们里头的电而言，它们是一体的。在电流里，它们连接成一个系统。同样的原则，我们这些人，不论得赦免，得救赎，得洗净到多干净、多彻底，在个人里面仍旧是分散的。我们所以能成为体系，同被建造，乃是因着在圣灵里，在神里面；这就是金包木头。我们不能忽略这点。单凭个人努力被建造是没有用的，必须真实地与神调和，活在神里面，那时自然的就会被建造。
 
　The tabernacle was divided into three parts: the outer court, the Holy Place, and the Holy of Holies. Each part of the tabernacle has its crucial points. In the outer court there were bronze pieces of furniture, such as the bronze altar, the bronze laver, and the pillars and sockets of bronze, upon which were the linen hangings. These were the basic pieces of furniture in the outer court. In the outer court there were also the silver rods, the silver hooks, and the fine white linen hangings. Thus, everything in the outer court was either of bronze, silver, or fine white linen (Exo. 38:1-20).

　After the outer court there was the Holy Place. All the boards in the Holy Place had two heavy sockets of silver (36:20-30). This means that the experiences of the Holy Place begin with redemption and have redemption as the base. But most of the pieces of furniture in the Holy Place were not of silver. The striking feature of the Holy Place was gold. Although the sockets of the standing boards were of silver, the boards were made of acacia wood overlaid with gold and had gold rings. The boards were joined by bars of acacia wood overlaid with gold that passed through the gold rings. Hence, in the Holy Place everything looked golden (v. 34). Moreover, the three pieces of furniture in the Holy Place—the table of the bread of the Presence, the lampstand, and the incense altar—were of gold (37:10-28). There was gold everywhere one looked in the Holy Place. Gold overlaying acacia wood was the main constituent and feature in the Holy Place.

　According to typology, gold signifies God’s divine nature, which is God Himself, and wood signifies the human nature, humanity. Hence, acacia wood overlaid with gold signifies God mingled with man, or the divine element mingled with the human element. This dual-natured entity of gold and wood does not exist until we enter the Holy Place.

　The most prominent symbols and types of the mingling of God and man are the standing boards, the table of the bread of the Presence, and the incense altar in the Holy Place of the tabernacle. These pieces of furniture were gold without, but they were wood within; they were wood, but they looked like gold. Each of these pieces of furniture had two natures, gold and wood. God’s children need to see that only by experiencing the mingling of God with man is building up possible.

　The significance of wood overlaid with gold is the same as the significance of the oil poured upon the stone in Genesis 28:18. Oil symbolizes the Holy Spirit and, hence, God as well, and the stone symbolizes man. After Jacob poured oil upon the stone, he called the name of that place Bethel (v. 19). Then he made a vow, saying, “If God will be with me...this stone, which I have set up as a pillar, will be God’s house” (vv. 20, 22). Jacob vowed that the stone upon which the oil was poured would become God’s house, His temple, His dwelling place. This corresponds to the significance of wood overlaid with gold, which is for man to be built up into God’s tabernacle, His dwelling place.

　If we are to be built up together in the church, we must experience oil being poured upon the stone and experience wood being overlaid with gold, that is, the mingling of God with man. If we are merely convicted and judged under God’s light, confess our sins and are forgiven by God, receive the work of redemption and the washing, and deal with our conduct to become blameless before God and man, then we have experienced only a preparatory work; we have not yet entered into genuine building up. We must touch the mingling of God with man and become a board of wood overlaid with gold, in order to have the genuine building up. This means that being joined and built up with others depend on the divine nature of God.

　The standing boards in the tabernacle were joined by means of the gold. If the boards were made of only wood without gold rings, they could not have been joined by the bars. The boards could be joined together because of the gold. The boards were overlaid with gold, the bars were overlaid with gold, and the boards had rings of gold as holders for the bars to pass through and thus join the boards together (Exo. 36:31-34). This shows that although the building of God’s dwelling place requires that we be built up together, we are joined together through God. We cannot be joined in our humanity. We can only be joined to become one building in divinity and with divinity as our linking factor.

　The oneness of the church, the linking of the church, is altogether not in man but in God. No matter how blameless we are by being judged and convicted under the light, being cleansed, forgiven, and redeemed, being pleasing to God and justified by Him, and even dealing with our conduct, without divinity we will still be separate. We will not be joined, for we cannot be joined in our humanity. It is not until we move on to experience the mingling of divinity with humanity that the God we are mingled with can join us together.

　For example, although the lamps in a room are separate, they are joined into one by means of the electric current within them. In the same principle, no matter how blameless we may be, we are still separate individuals. We can be built together only because we are in God. This is wood overlaid with gold. We cannot neglect this. Our individual effort is useless in the building. Building happens spontaneously when we live in God and are mingled with Him.
　　怎样才会经历神人调和，成为一个金包木头二性品呢？需要完全进到圣所里，摸着基督作生命的粮，生命的光，并生命的悦纳，意即在圣所里经历由陈设饼的桌子、金灯台和金香坛所预表的基督（来九2）。你能活在神面前，乃是靠着基督作生命的粮；你能行走在神的面光中，乃是因着基督在你里面作生命的光；你能在神面前蒙悦纳，也是因着基督在你里面作复活的馨香。基督在你里面作生命，使你活在神前，使你行在神的亮光中，并且使你在神面前蒙悦纳。

　　在外院子，最高的表现不过是细麻帷子。但进到了圣所，你就看见，作基督徒不光是外面的行为如细麻帷子，更是里面要享受陈设饼、金灯台和金香坛。在外院子的经历，是恨人该定罪，爱人就好了；但是在圣所里的经历，是要问爱从哪里来？是来自人天然的生命，还是来自基督作生命？在外院子的经历，是骄傲、藐视别人是不对的，应该谦卑一点，多看重别人；但是在圣所里的经历，是要问你的谦卑是从什么生命里出来的。是凭着你亚当的生命活出来的，还是凭着基督作生命活出来的？固然弟兄们相处应当彼此尊重，不藐视别人，但是还要问，这个尊重别人是从天然的生命出来的，还是从基督作生命出来的？如果你的谦卑、你的尊重别人、你的良善、你的完美，都是从你天然的生命出来的，那充其量不过是细麻帷子，还没有金包木头，所以还不能被建造。

　　只经历到外院子细麻帷子的人，几乎都会骄傲。作基督徒若只顾到把自己整顿得像样，都会轻看、定罪别人。当你说别人多不好、多骄傲，而自己多谦卑时，就证明你是何等的骄傲。骄傲的人是无法和别人联起来的。

　　然而，等到你一摸着基督作生命，从行为那一层进入生命这一层，你就谦卑下来了。你很清楚，你的爱是残缺的爱，你的谦卑是不完全的谦卑；即便你有完整的爱，完全的谦卑，这些在神面前也不能蒙悦纳，不能带到圣所里。在圣所里能蒙神悦纳的乃是基督作生命。你的好行为只能让神不定罪你，但唯有基督作生命，能叫神悦纳你。

　　这时你会发现，你作基督徒行为越好，里头越不饱足；生活越整顿得像样，里头越空洞。你需要的粮食和饱足，不是外面的行为，乃是里头的生命。你把行为整顿好，还不过是在天然的光之下。你的好行为会遮蔽你的眼睛。你越谦卑，越有爱心，你里头的眼睛越瞎。好行为能遮蔽亮光，唯有经历基督作生命，才能使你看见光。

　　盼望你们都能清楚分别作外院子的基督徒和圣所的基督徒。在外院子的基督徒，是定罪自己的行为，得了神的赦免，成为洁净的。在圣所的基督徒，乃是在里头认识基督作生命、满足和亮光，作他在神面前馨香的悦纳。盼望你们一个个都会用这幅图画问自己，到底自己是一个在外院子的基督徒，还是一个在圣所的基督徒？

　　有时，我们就像旧约里的祭司一样，虽然已经进到圣所里了，但是一下又跑出来到祭坛、洗濯盆那里。我们常常进进出出；昨天在外院子，今天早晨到圣所，晚上又回到外院子。少有一个人在生活里，是一直停在圣所里的。

　　无论如何，我们必须看见，我们若只活在行为的整顿里，就还不能被建造。必须摸着基督作生命，才有油浇石头、金包木头二性品的经历。到这时候，我们这些质地坚硬的皂荚木，身上就有一些软的成分，就是金。金不像皂荚木那样硬；竖板能站起来，不是靠金，乃是靠皂荚木。皂荚木是很坚硬的木头，那是指着复活的人性。所有在基督复活里的人，他的人性都是坚刚的。譬如，路德、达秘、慕勒这些在召会中能被主兴起、为主作见证、百折不回的人，都是非常坚刚的人。然而，坚刚站住是一回事，能与人联在一起又是一回事。我们能与人联在一起，不是靠皂荚木所表征的人性，乃是靠金的神性。

　　我们一进到圣所里，摸着基督作生命，经历与神相调，我们自然软下来，能体谅软弱的人，也能将就失败的人，使我们和别人相联，和别人建造在一起。
 
　In order to be mingled with God, to become wood overlaid with gold, we must enter into the Holy Place and take Christ as our bread of life, light of life, and acceptance of life, that is, to experience the Christ typified by the table of the bread of the Presence, the golden lampstand, and the golden incense altar in the Holy Place (Heb. 9:2). We can live in God’s presence by Christ as the bread of life, we can walk in the light of God’s presence because Christ is in us as the light of life, and we are accepted into God’s presence because Christ is in us as the incense of resurrection. The indwelling Christ as our life enables us to live before God, walk in His light, and be accepted in His presence.

　The highest expression in the outer court was the fine linen hangings. In the Holy Place, however, to be a Christian is not only to have outward conduct that matches the fine linen hangings but also to enjoy the bread of the Presence, the golden lampstand, and the golden incense altar. The experience in the outer court condemns our hate of others and approves our love for them, but the experience in the Holy Place asks what the source of our love is. Does our love come from our natural life or from Christ as life? According to the experiences in the outer court, being proud and despising others are wrong but being humble and highly esteeming others are proper. However, the experiences in the Holy Place ask what life is the source of our humility. Is our humility lived out of our adamic life or out of Christ as life? Although the brothers should highly esteem one another and not despise others, we must ask whether the esteem that we give to one another comes from our natural life or from Christ as our life. If our humility, our highly esteeming others, our goodness, and our perfection come from our natural life, they are, at best, hangings in the outer court; they are not wood overlaid with gold and therefore cannot be built up.

　Believers who experience only the hangings in the outer court are likely to become proud. A Christian who only takes care of becoming proper will despise and condemn others. To say that we are humble but that others are bad and proud only proves that we are proud. Proud people can never be joined to others.

　If such a believer would touch Christ as life and leave the outer layer of behavior to enter into the layer of life, he would become humble. He would know that his love and humility are imperfect and that no matter how good his love and humility may be, they are not acceptable to God and cannot be brought into the Holy Place. In the Holy Place only Christ as life is acceptable to God. Good conduct may be acceptable in the outer court, but it is condemned in the Holy Place. Only by taking Christ as life can we be acceptable to God in the Holy Place.

　We will also discover that as Christians, good conduct cannot satisfy us. The more proper our conduct becomes, the emptier we will feel. The food and satisfaction that we need are the inner life, not outward conduct. Even if our conduct is perfect, we will still be in the natural light. Our good conduct will become a veil to us. The more humble and loving we are, the blinder our inner eyes will be. Good conduct can only block light, but experiencing Christ as life will cause us to see light.

　We need to be able to distinguish between a Christian in the outer court and a Christian in the Holy Place. A Christian in the outer court condemns his deeds and is forgiven by God and cleansed. A Christian in the Holy Place knows Christ inwardly as his life, his satisfaction, his light, and his acceptable fragrance before God. We should ask ourselves whether we are Christians in the outer court or Christians in the Holy Place.

　Sometimes we are like the priests in the Old Testament, because we enter into the Holy Place, but soon after, we go out to the altar and the laver again. We enter and leave the Holy Place often. Last night we were in the outer court, this morning we were in the Holy Place, but in the evening we go back out to the outer court. It is difficult to find a person who lives in the Holy Place.

　We cannot be built up if we only pay attention to improving our conduct. We must touch Christ as life in order to experience the mingling of the divine nature with our human nature. Gold is not as hard as acacia wood. The boards are able to stand because of acacia wood, not by means of the gold. Acacia wood is a very hard wood, and it signifies the resurrected humanity. The believers who are in Christ’s resurrection are firm and strong in their humanity. For example, the Lord raised up strong and firm persons, such as Luther, Darby, and Müller, to testify for Him. However, to stand firm is different from being joined with others. We are not joined with other believers in our humanity, which is typified by acacia wood. We are joined with other believers in the divine nature, typified by gold.

　When we enter into the Holy Place and experience Christ as life, we will be mingled with God, and we will spontaneously be softened to understand the weak and to accommodate the defeated so that we can be joined and built up with them.
　　我们说过帐幕是神的居所，但这是笼统的说法。认真说，神并不住在圣所，乃是住在至圣所里。所以，我们虽然对圣所有了经历，摸着一些建造的事，但严格说，还不能成为神的居所。我们要实际的成为神的居所，必须有至圣所的经历。

　　如果我们中间有一班圣徒个个审判自己，在神面前承认罪恶，得着赦免，得着洁净，行为都整顿得很像样；这些固然很不错，但还只有外院子，没有帐幕；只有一种好的行为，却没有一所建筑。慢慢的，圣徒们长进，往前去，知道基督徒不光要整顿外面的行为，更要认识基督作内里的生命，因此大家都有了神人调和的经历，在神性里，在圣灵里，相调为一。这时好像我们中间有了神的建造，但认真说，我们中间神的同在还没有完全，因为还没有约柜。我们是经历了基督作生命的粮食，作生命的光，并作我们在神面前的悦纳，但这只是我们享受从神而来的东西，还不是我们进入神里面的光景。

　　若是我们再往前，进入至圣所，立刻会看见圣所里的三件东西─陈设饼、金灯台、金香坛─所表征的经历，对应约柜里的三件东西，就是金罐里隐藏的吗哪、两块法版、和亚伦发过芽的杖（来九2~4）。圣所的陈设饼对应至圣所约柜里隐藏的吗哪。基督显出来而临到我们，乃是陈设饼作我们生命的粮；基督藏在神里，乃是隐藏的吗哪。生命的光照出来，叫人知道那个对，那个不对，那个该作，那个不该作，这乃是金灯台。光藏在神里面，乃是里面的律法，就是约柜里的两块法版。同样的原则，在圣所显出来的是蒙神悦纳的馨香；这个经历对应到至圣所里，就是发芽的杖，复活的能力，因为发芽的杖乃是亚伦蒙神悦纳的证明（民十七1~10）。

　　圣所里的三件东西都是显出来的；饼陈设在桌上，光从金灯台照出，香气由金香坛上腾，这是指我们所经历的基督是从神那里显出来并显于我们，作我们生命的粮，生命的光，和在神面前馨香的悦纳。等我们进到至圣所，有更深入的经历，就摸着约柜里面三样东西所表征的隐藏的粮、隐藏的律法、和隐藏的复活大能。这时，我们所经历的基督就不是显出来的，而是隐藏在神里面的。

　　我们再举例来说明，圣所与至圣所在经历上的不同。当一位弟兄还在外院子时，只会觉得自己不对，他就定罪自己，把罪恶对付干净，把行为整顿得像样。等到有一天，神带领他往里头去，认识基督是生命，他就知道作基督徒不仅是外面行为的问题，更要经历基督作他的满足和亮光，并他在神面前的馨香和悦纳。他有了经历，就非常兴奋，满心喜乐，等他来聚会，又选诗歌，又祷告，又作见证，好像陈设饼摆出来了，金灯台的光照出来了，金香坛的香气也散发出来了。他在聚会中，真是叫圣徒们得到满足，蒙到光照，闻到香味。然而，这充其量不过是圣所的经历。

　　过了一段时候，他无论怎样祷告，都没有从前那种神同在的感觉；吃主、喝主也不像从前那么有味道。感觉不再兴奋，觉得有点枯燥，好像没有多少亮光，也没有多少话语。现在他去聚会，似乎开不了口，好像陈设饼摆不出来，光也照耀不出来，香也散发不出来。原因无他，乃是因为主怜悯这位弟兄，要开始把他带到至圣所的经历里。这是好事，不是坏事。在圣所里三件东西都是外扬的，但在至圣所约柜里的三件东西是隐藏的。

　　基督作生命的粮，在圣所里是摆出来的陈设饼，到至圣所就是隐藏的吗哪。基督作生命的光，在圣所里是金灯台照耀出来的光，到至圣所就是隐藏的律法。基督作蒙神悦纳的馨香，在圣所里乃是发散出来、满溢出来的香气，到至圣所就是隐藏起来发芽的杖。所以，若是一位弟兄经过一些年日，在神面前有了更深的经历，他在聚会中虽然不是那么兴奋，但一和他接触，就觉得他里头有隐藏的吗哪，有神的法则，懂得神的心意，同时又有复活的权柄，复活的能力，这些在他身上都非常实际。他也许不常开口，但他一开口，人就觉得他里面有隐藏的吗哪，有隐藏的律法，也有隐藏的复活能力和权柄。现在，这个弟兄是在至圣所里，有神的同在，有约柜，有施恩座。这就是至圣所和圣所在经历上的不同。
 
　To say that the tabernacle is the dwelling place of God is a general statement. God did not dwell in the Holy Place; He dwelt in the Holy of Holies. Hence, although we may experience some building in the Holy Place, strictly speaking, we still cannot become His dwelling place. In order for us to become God’s dwelling place, we must have the experience of the Holy of Holies.

　The saints who confess their sins, are forgiven, cleansed, and manifest fine white linen in their conduct are still in the outer court. They are not yet in the tabernacle. They have good conduct but no building. Gradually, these saints will grow and come to know that Christians should not only have good outward conduct but should also know Christ as their inner life and enter into the experience of the mingling of God with man so that they can be blended as one in the divine nature. At this point, God’s building will be seen among them, but His presence among them will not yet be complete, for they will not yet have the Ark. To experience Christ as our bread of life, our light of life, and our acceptance into God’s presence is to enjoy things from God; it is not our entering into God.

　The bread of the Presence, the golden lampstand, and the golden incense altar in the Holy Place correspond to the three items inside the Ark, which was in the Holy of Holies. The hidden manna in the golden pot, the two tablets of the covenant, and Aaron’s budding rod were in the Ark (Heb. 9:2-4). The bread of the Presence in the Holy Place corresponds to the hidden manna in the Ark. Christ is the bread of the Presence, our bread of life, and He is hidden in God as the hidden manna. The light of life causes man to know what is right and wrong and is typified by the golden lampstand. The light hidden in God is the inner law of life, which is typified by the two tablets of law inside the Ark. In the same principle, the experience of the acceptable fragrance at the incense altar in the Holy Place corresponds to the budding rod, the resurrection power, in the Holy of Holies, because the budding rod was proof of Aaron’s being accepted by God (Num. 17:1-10).

　The three pieces of furniture in the Holy Place were manifest. The bread of the Presence was on the table, the light shone from the golden lampstand, and the sweet savor went up from the golden incense altar. This means that the experiences of Christ as the bread of life, the light of life, and the acceptable fragrance are manifest. The experiences in the Holy of Holies, which are deeper, involve the hidden manna, the hidden law, and the hidden resurrection power, as typified by the three items in the Ark. Our experiences of Christ in the Holy of Holies are not manifest but are hidden in God.

　Let us use an example to illustrate the difference between the experiences of the Holy Place and the Holy of Holies. A brother who lives in the outer court will sense when he is not right and will condemn himself, deal thoroughly with his sins, and adjust his behavior. When he is led by God into deeper experiences of knowing Christ as life, he will realize that to be a Christian is not a matter of outward conduct but of experiencing Christ as his satisfaction, light, and acceptable fragrance before God. He will be filled with joy from such experiences. As a result, he will call hymns, pray, and testify in the meeting, as if he is setting forth the bread of the Presence, shining forth the light of the golden lampstand, and emanating the sweet fragrance of the golden incense altar. His functioning will cause the saints to be satisfied, to be enlightened, and to receive the sweet-smelling savor. However, this is only an experience of the Holy Place.

　After a period of time he will not sense God’s presence as before, and his prayers and his eating and drinking of the Lord will lose their taste. He will feel dry instead of watered and will not receive much light from the Word. As a result, in the meeting he will not be able to set forth the bread of the Presence, to shine forth the light of the lampstand, or to emanate the sweet-smelling fragrance. This is the Lord’s mercy to lead this brother into the experiences of the Holy of Holies. The three pieces of furniture in the Holy Place are seen, but in the Holy of Holies the three items in the Ark are hidden.

　Christ as the bread of life is the bread of the Presence set forth in the Holy Place; He is also the hidden manna in the Holy of Holies. Christ as the light of life is the light of the golden lampstand shining in the Holy Place; He is also the hidden law in the Holy of Holies. Christ as the acceptable fragrance to God is emanating a sweet savor in the Holy Place; He is also the hidden budding rod in the Holy of Holies. Thus, a brother who has deeper experiences in God’s presence may not be that excited in the meetings, but those who contact him can immediately sense that he has a supply of hidden manna, that he understands God’s heart and ways, and that he has the authority of resurrection and the power of resurrection. These are very practical in him. He may not speak often, but once he opens his mouth, others will sense that he has the hidden manna, the hidden law, and the hidden power and authority of resurrection within him. Such a brother is in the Holy of Holies with God’s presence, the Ark, and the throne of grace. This is the practical difference in our experience between the Holy of Holies and the Holy Place.
　　现在我们要来看，怎样从圣所进到至圣所。在帐幕里，圣所和至圣所是由一道幔子隔着；幔子外面是圣所，里面是至圣所。旧约时，人进到圣所后，要经过幔子，才能在幔子后面碰着神，因为神是在幔子后面的至圣所里。然而到了新约，希伯来十章二十节说，“借着祂给我们开创了一条又新又活的路，从幔子经过，这幔子就是祂的肉体。”这给我们看见，这道幔子已经裂开，主已经给我们开了一条又新又活的路，所以在今天新约的时代中，圣所与至圣所间已经没有幔子分隔了。这节说，幔子就是主的肉体。基督是话成了肉体，就是神来成为人，祂的肉体就是人，所以这一道幔子，就是指着“人”说的。我们这个“人”，就是我们与神之间的一道幔子。

　　虽然我们已经经过外院子，到了圣所，我们和神之间没有罪恶，没有黑暗，没有世界，但是我们和神之间还有一道幔子，这道幔子就是我们这个人，我们的自己。幔子需要裂开，指明人需要破碎。无论是短处还是长处，跌倒还是站住，是远离神、在神的面光之外还是在神面光中，人都需要破碎。这一道幔子挂在神的约柜前，没有毛病，没有污点，也没有错处；但这道幔子却把人和至圣所里的神隔开。我们在圣所，神在至圣所，我们在幔子外，神在幔子内。这一道间隔，不是罪也不是世界，乃是我们这个完整的人。我们这个人摆在神面前，只要没有倒，没有破碎，就成了我们与神之间的间隔。

　　圣经给我们看见，当主耶稣挂在十字架上时，祂是在肉体里，就是在人里面穿着人。所以，当主在十字架上受死时，从神的眼光看，祂是个被裂开的人。擘饼聚会时，当我们把饼擘开，饼就裂开。擘饼时，不是饼自己裂开，而是被擘开。主耶稣断气时，殿里的幔子，是从上到下裂为两半（可十五37~38）。不是从下到上，而是从上到下。这意思是说，主的身体裂开不是人作的，乃是神作的，是神擘开祂的身体。因此，从那天起，我们这些受造的人，完整的人（不仅指堕落的人），已经在神面前，从上到下被神裂为两半。

　　基督在十字架上已经作成这事；然而，你我今天是否有经历，又是另一件事。许多得救的人，一直没有经历“人”的裂开，所以仍旧留在幔子外，没有进到至圣所里。

　　我们中间有相当多的人，或许在经历上已经进入圣所，有油浇石头、金包木头的经历，成了一块块的竖板。并且身上也有金环，能让金包木头的闩，把我们众人都拴在一起。从一面说，我们中间相当有这种光景。然而我们必须承认，我们中间神的同在还不够实际。许多时候，在各种聚会中，一面我们因为看见主在召会中作事，众人蒙神恩典，而低头敬拜神；但另一面又有一个很重的感觉，觉得虽然有陈设饼的桌子，有金灯台，有金香坛，却没有约柜。聚会虽然活泼、享受、明亮，但是往深处一摸，仍觉若有所缺，并且神的同在不够扎实。这是因为我们中间给神破碎的人不多，还没有太多人经历裂开幔子，进入至圣所。

　　圣徒们常有一种观念，以为人常发脾气，有血气，就是从来没有给神破碎过，而一个人很温柔，就是被神破碎过。这个观念是错的。不光发脾气、有血气的人需要破碎，温柔的人同样需要破碎。实在说，即使一个完整的人，一个在神面前无可指摘的人，也需要破碎，需要裂开。

　　在帐幕中，有两件事预表基督的死，头一件是摆在外院子祭坛上的祭牲被杀流血，第二件是在圣所与至圣所之间那一道幔子裂开。这两件都说到基督死的故事。基督的死，内在的含意是很丰富的。外院子祭坛上那只被杀的羊羔，是说到基督担当我们的罪，受神审判，流血赎罪。而圣所与至圣所中间那一道裂开的幔子，是说到神把祂所创造的人，带到神所能作工的十字架上，被神裂开。由主耶稣所代表的这一个受造之人，虽然是完整无瑕的，虽是能摆在神前被人瞻仰的，但仍需要被神裂为两半。这指明只要是受造的人，就需要死。

　　本篇信息的负担是要给众人看见建造的步骤。盼望圣徒们能一直注意在经历上的几个重点：第一，外院子谈到的是整顿行为。第二，圣所是摸着基督作生命。第三，至圣所是重在我们这个人进到神里面。要进入至圣所，不光要脱离罪，脱离世界，我们这个人更要裂开、破碎。当我们还在外院子之外，只有罪恶与世界。等我们进到外院子，经过祭坛和洗濯盆，对付了罪恶与污秽，就能进到圣所里，摸着基督作生命，和神有联结。到这时候，使我们与至圣所里的神相隔的，不是罪恶和世界，乃是我们这个人的自己。我们这个人必须裂开，必须破碎，才能进入至圣所。

　　等到我们进到至圣所里，就摸着了神里头的东西。现在我们不仅经历神在基督里出来，作我们生命的粮、生命的光、生命的悦纳，更经历在基督里，进到神里面，摸着约柜里面三样东西所表征那隐藏的粮，内里生命的律法，和复活里的悦纳。我们进到神里面，摸着了神里面的故事。乃是到这时候，我们才真是木头到金子里，人到神里头了。

　　这就是诗篇第四卷的经历。卷四的头一篇是九十篇，标题是“神人摩西的祷告”。这给我们看见，到了第四卷，圣民已经进到神里头，所以他被称为“神人”。按内在的意义说，一个神人乃是与神调和的人。在约伯记一章，约伯是个完全人（伯一1）。在诗篇第一篇，作者是个遵守律法的义人（诗一1~2）。但是我们往前进展到九十篇，就看见这个人不光是个完全人，是个义人，更是一个神人，一个在神里头，与神调在一起的人。所以，这一位神人的祷告，头一句是：“主啊，你世世代代作我们的居所。”请记得，当你我住到神里面，也就是木头包藏在金子里时，我们就经历神成了我们的居所。在这里才有神的同在，有施恩座（遮罪盖）和基路伯的荣耀。

　　神把祂话语里的这些亮光一再的释放在我们中间，绝不是仅仅为着让我们懂一些道理。我深信神要照着这些光，在我们中间好些人身上作厉害的工作，带领我们从外院子进到圣所，再从圣所进到至圣所。祂要我们学习怎样脱尽世界和罪恶，摸着基督作生命而活在神面前，多多经历与神调和，并且实际的让十字架破碎我们天然的人。我们这个人在神面前一破碎，就能进入神里面，摸着神的自己。这时，神就实实际际的作了我们的居所，而我们这些住在神里面的人，因着神也就相联为一，成为神的居所，神的住处。这就是神人完全调和，互为居所。

　　一九五八年十二月二十二日讲于台北

　　原刊于一九六〇年七月“话语职事”第一百零九期
 
　We will now consider how to proceed from the Holy Place into the Holy of Holies. The Holy Place and the Holy of Holies were separated by a veil. Outside the veil was the Holy Place, and inside the veil was the Holy of Holies. In order to meet God in the Old Testament times, the high priest had to pass through the veil into the Holy of Holies, because God was in the Holy of Holies behind the veil. In the New Testament, however, Hebrews 10:19 and 20 say, “Having therefore, brothers, boldness for entering the Holy of Holies in the blood of Jesus, which entrance He initiated for us as a new and living way through the veil, that is, His flesh.” This shows that the veil into the Holy of Holies has been split and that the Lord has initiated a new and living way for us. Therefore, there is no separating veil between the Holy Place and the Holy of Holies in the New Testament age. According to these verses, the veil is the Lord’s flesh. Christ is the Word becoming flesh; that is, He is God becoming a man. His becoming flesh was His becoming a man. Hence, the veil refers to the natural man. Our natural man is a veil between us and God.

　When we are in the Holy Place, we are no longer separated from God by sin, darkness, and the world. However, between us and God there is still a separation, a veil, which is our natural man, our self. This veil needs to be split; that is, our natural man needs to be broken. No matter what our condition is—whether we have shortcomings or strengths, whether we fall or stand, and whether or not we have God’s presence—our natural man needs to be broken. The veil was hung in front of the Ark of God, where there were no problems, stains, or faults, in order to separate man from God, who was in the Holy of Holies. We may be experiencing the Holy Place, but God is in the Holy of Holies. We are outside the veil, but God is within the veil. This separating veil is neither sin nor the world; it is our intact natural man. Without being subdued or broken, our natural man separates us from God.

　When the Lord Jesus was on the cross, He was a man in the flesh; that is, He had humanity. Therefore, when the Lord died on the cross, in God’s eyes He was a man who had been split. In the Lord’s table meeting we break the bread. The bread cannot break itself; rather, it is broken because we break it. When the Lord Jesus expired on the cross, the veil of the temple was split in two from top to bottom, not from bottom to top (Matt. 27:50-51; Mark 15:37-38). This means that the Lord’s body was broken not by man but by God. Hence, the old creation, not just fallen man, was split from top to bottom by God.

　Although this was accomplished on the cross, whether we experience this is another matter. Many believers have not experienced the breaking of their natural man. As a result, they have not entered into the Holy of Holies but linger outside the veil.

　A considerable number among us may have entered into the Holy Place experientially. We experience oil being poured upon the stone and experience wood being overlaid with gold; we have become standing boards. We also have the rings of gold through which bars of acacia wood overlaid with gold can pass and bind us together. In a sense, such a condition is prevalent among us. However, we must admit that God’s presence is not practical among us. On the one hand, when we see what the Lord has done in the church and how we have been graced, we bow our heads and worship God in the meetings. On the other hand, we have a strong sense that although we have the table of the bread of the Presence, the golden lampstand, and the golden incense altar, we do not have the Ark. Our meetings are full of life, joy, and light, but God’s presence is not strong. This is because few saints have been broken by God, and not many have experienced the splitting of the veil. We have not entered into the Holy of Holies.

　Many saints have the wrong concept that a person who loses his temper and is fleshly has not been broken but that a person who is meek has been broken. Both the quick-tempered believers and the fleshly believers need to be broken. However, the meek believers also need to be broken. Even if a person were blameless before God, he would still need to be broken.

　Christ’s death is typified by two things in the tabernacle. The shedding of the blood of the sacrifices on the altar in the outer court and the splitting of the veil between the Holy Place and the Holy of Holies both typify the death of Christ. The intrinsic significance of Christ’s death is very rich. The lamb that was killed on the altar in the outer court speaks of Christ bearing our sins, being judged by God, and shedding His blood to accomplish redemption. The splitting of the veil between the Holy Place and the Holy of Holies speaks of God crucifying the old creation, including created man, on the cross. Even though the Lord Jesus was blameless and could stand before God and man, He still needed to be split by God. This indicates that created man needs to die.

　The burden of this chapter is to reveal the steps of building up. The saints must experience these crucial points. The experiences of the outer court deal with our conduct. The experiences of the Holy Place are a matter of taking Christ as our life. The experiences of the Holy of Holies focus on our entering into God. In order to enter into the Holy of Holies, we not only need to be delivered from sin and the world; we also need to be split, broken. When we pass through the altar and the laver in the outer court, we deal with sin and the defilement of the world. Then we can enter into the Holy Place to experience Christ as life and to be mingled with God. At this point sin and the world no longer separate us from God who is in the Holy of Holies. However, our natural man must be broken in order for us to enter into the Holy of Holies.

　After we enter into the Holy of Holies, we can touch the things within God. This is not a matter of experiencing God coming forth in Christ as our bread of life, light of life, and acceptance of life. In the Holy of Holies we enter into God and experience the hidden manna, the inner law of life, and the acceptance in resurrection. When we enter into God, we can touch the matters within Him. Only then are we truly wood in gold, that is, man in God.

　This is the experience in Book Four of the Psalms. The first psalm of Book Four, Psalm 90, is titled, “A Prayer of Moses, the man of God.” This indicates that by Book Four the psalmist had entered into God; hence, he is called “the man of God.” Intrinsically speaking, a man of God is a person mingled with God. In Job 1:1, Job is a perfect man. In Psalm 1:1-2 the psalmist is a law-keeping, righteous man. But in Psalm 90 the psalmist is not merely a perfect or righteous man; he is a man of God, that is, a man in God and mingled with God. Therefore, the first sentence of Psalm 90 is, “O Lord, You have been our dwelling place / In all generations.” When we dwell in God, when wood is concealed in gold, we can experience God as our dwelling place. This is where we have God’s presence, the throne of grace typified by the expiation cover, and the cherubim of glory.

　God has revealed this light to us from His Word not for us to understand doctrines. I believe that according to this light, He will do an intense work among us in order to bring us from the outer court into the Holy Place and then from the Holy Place into the Holy of Holies. He wants us to learn to deal with sins and the world, to take Christ as life, to live before Him, to experience being mingled with Him, and to let the cross break our natural man. This breaking enables us to enter into God and touch Him. This is the way for God to practically become our dwelling place and for us to be joined by Him as one to become His dwelling place, His habitation. This is the mingling of God with man as a mutual dwelling place.

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