Going On with the Lord from the Tabernacle Church Life to the Temple Church Life
读经∶结四三10~12，约十四23，腓三12~14，赛六六1~2，五七15，弗二21~22
壹 哈巴谷这名字的意义（“拥抱”或“紧紧联于”）启示，神在基督里成了一个人，来拥抱我们，得着我们，好使我们能紧紧联于祂并得着祂；基督已经得着我们，要我们能得着祂，好使祂能建造到我们里面，也使我们能建造到祂里面，成为团体的神人，新人，就是召会作活神的殿（家），神与人相互的住处─哈一1，二2、4下，腓三12~14，参创四一51~52。
I. The meaning of the name Habakkuk ("embracing," or "clinging to") reveals that God became a man in Christ to embrace us, to gain us, so that we might cling to Him and gain Him; Christ has gained us that we might gain Him so that He can be built into us and we can be built into Him to be a corporate God-man, the new man, the church as the temple, the house, of the living God, the mutual abode of God and man—Hab. 1:1; 2:2, 4b; Phil. 3:12-14; cf. Gen. 41:51-52.
贰 神子民的工作、行为和为人，必须符合作神的殿的召会，依照神的设计和样式─结四三10~12：
II. The work, behavior, and person of God's people must match the church as the house of God, according to His design and pattern—Ezek. 43:10-12:
一 因着神的建造乃是经过过程的三一神将祂自己建造到我们里面，我们就需要在召会生活中接受得了成全之圣徒的成全；得成全的圣徒与变化的灵合作，用三一神的属性成全别人，使他们得变化─林前三9、12、16~17，歌一10~11，弗四11~12，约十四23。
A. Since God's building is the processed Triune God building Himself into us, we need to be perfected in the church life by the perfected saints, who cooperate with the trans-forming Spirit to perfect others with the attributes of the Triune God for their transfor-mation—1 Cor. 3:9, 12, 16-17; S. S. 1:10-11; Eph. 4:11-12; John 14:23.
二 因着神的殿是属灵的，我们就必须是被灵充满、凭灵而活、凭灵而行、凭灵事奉、照着灵而行、在我们的灵里敬拜、在我们的灵里事奉并涌流那灵而供应那灵的人─彼前二5，弗五18，加五16、25，腓三3，罗八4，约四24，罗一9，约七37~39，林后三6，约六63，赛六六1~2，五七15。
B. Since God's house is spiritual, we must be people who are filled with the Spirit, live by the Spirit, walk by the Spirit, serve by the Spirit, walk according to the spirit, worship in our spirit, serve in our spirit, and overflow with the Spirit to minister the Spirit—1 Pet. 2:5; Eph. 5:18; Gal. 5:16, 25; Phil. 3:3; Rom. 8:4; John 4:24; Rom. 1:9; John 7:37-39; 2 Cor. 3:6; John 6:63; Isa. 66:1-2; 57:15.
三 因着神的殿是祂心头的愿望，我们就必须不仅是祂的朋友，也是祂的同伴，与祂有最个人、最亲密的接触，而被祂使用，执行祂在地上的事业─约二17~22，雅二23，出三三11。
C. Since God's house is His heart's desire, we must be not only His friends but also His companions, who have the most personal and intimate contact with Him, to be used by Him to carry out His enterprise on earth—John 2:17-22; James 2:23; Exo. 33:11.
叁 帐幕和圣殿预表召会的两面：
III. The tabernacle and the temple typify two aspects of the church:
一 王上八章一至十一节表明，帐幕是与殿合并的；帐幕是可移动的前身，行经旷野，殿在预表上是神建造的终极完成。─引用经文
A. First Kings 8:1-11 shows that the tabernacle was merged with the temple; the taber-nacle was a portable precursor moving through the wilderness, whereas the temple was the consummation of God's building in typology.
二 圣殿是帐幕的扩大，表征召会的加强和稳固；圣殿里面器具的更新并加大，表征众圣徒对基督之经历的更新并扩大：
B. The temple as the enlargement of the tabernacle signifies the strengthening and sta-bilizing of the church, and the renewing and enlargement of the furniture in the temple signify the renewing and enlargement of the saints' experience of Christ:
１ 殿和殿里至圣所的尺寸，是帐幕及其内至圣所尺寸的两倍；不仅如此，除了约柜以外，其余物件和器具的大小和数量都大为扩大─六2、20，代下四1~8，参出二六3、16、18、22~24、33。
1. The dimensions of the temple and of the Holy of Holies in the temple were twice those of the tabernacle; furthermore, with the exception of the Ark, the size and number of the furnishings and the utensils were greatly enlarged—6:2, 20; 2 Chron. 4:1-8; cf. Exo. 26:3, 16, 18, 22-24, 33.
２ 这指明基督自己（由约柜表征）虽不能扩大，但我们对基督一切丰富的经历，就如殿及其物件和器具所表征的，都应当大大扩增并扩大，好与祂扩大的彰显相配─弗三8、14~19，腓三7~14。
2. This indicates that although Christ Himself (signified by the Ark) cannot be enlarged, our experience of Christ in all His riches, as signified by the temple and its furnishings and utensils, should be greatly increased and enlarged to match His enlarged expression—Eph. 3:8, 14-19; Phil. 3:7-14.
三 帐幕预表神在地上，或在地方上的召会，而圣殿表征召会作基督身体的实际；众地方召会乃是宝贵的手续，将我们带进那作神经纶荣耀目标之身体的实际里─弗一22~23，参启二一10~11。
C. The tabernacle typifies God's church on earth, or His church in the localities, whereas the temple signifies the church as the reality of the Body of Christ; the local churches are the precious procedure to bring us into the reality of the Body as the glorious goal of God's economy—Eph. 1:22-23; cf. Rev. 21:10-11.
四 独一的职事乃是为着神独一的见证；而神独一的见证─基督身体的实际，乃是实化于众地方召会─出二五22，三八21，启一2、9，参弗四4，约十六13。
D. The unique ministry is for God's unique testimony, and God's unique testimony, the reality of the Body of Christ, is realized in the local churches—Exo. 25:22; 38:21; Rev. 1:2, 9; cf. Eph. 4:4; John 16:13.
五 林前十二章所描述的身体，乃是一个地方召会应有的见证，也就是身体的见证；今天的地方召会必须是显出基督身体实际的一个见证─14~18、20节。
E. The Body described in 1 Corinthians 12 is the testimony that a local church should have; it is the testimony of the Body; the local church today must be a testimony that expresses the reality of the Body of Christ—vv. 14-18, 20.
六 召会的存在乃是为着一的见证；我们说“地方召会”，所著重的乃是召会，而不是地方；各地召会所拥有的生命是一的生命─约十七11、21、23，启一10~12。
F. The church exists for the testimony of oneness; when we refer to the "local church," our emphasis is on the church and not on the "local-ness"; the life that the churches possess is a life of oneness—John 17:11, 21, 23; Rev. 1:10-12.
七 基督身体之实际的见证乃是神末了的恢复─有基督作我们的一切，基督身体的一，以及祂身体上众肢体都尽功用─弗一17，三16~21，四1~6、16。
G. The testimony of the reality of the Body of Christ is God's final recovery—with Christ being everything to us, with the oneness of the Body of Christ, and with all the members of His Body functioning—Eph. 1:17; 3:16-21; 4:1-6, 16.
肆 主在我们里面，渴望从魂的旷野之帐幕的召会生活，往前到殿的召会生活，有基督在我们灵里作美地的实际；我们要进入殿之召会生活的实际，就必须看见约柜和帐幕的历史─来六1上，书三14~17，申八7~9，弗二21~22，西一12，二6~7：
IV. The Lord within us is aspiring to go on from the tabernacle church life in the wilderness of the soul to the temple church life with Christ as the reality of the good land in our spirit; in order to enter into the reality of the temple church life, we must see the history of the Ark and the tabernacle—Heb. 6:1a; Josh. 3:14-17; Deut. 8:7-9; Eph. 2:21-22; Col. 1:12; 2:6-7:
一 约柜预表基督是三一神与祂的子民同在，为着完成祂的经纶，在地上建立祂的国─太一23。
A. The Ark typifies Christ as the presence of the Triune God with His people for the carrying out of His economy to establish His kingdom on earth—Matt. 1:23.
二 在约柜历史的第一阶段，约柜是帐幕的中心和内容，表征基督是召会的中心和内容；在帐幕的异象里，头一项提到的是约柜，这指明基督在召会中居首位，我们在生命里长“到祂里面”，在生命上“本于〔出于〕祂”而尽功用─出二五10，四十21，西一17下、18下，弗四15~16。
B. In the first stage of its history, the Ark was the center and content of the tabernacle, signifying Christ as the center and content of the church; the fact that the Ark is the first item mentioned in the vision of the tabernacle indicates that Christ occupies the place of preeminence in the church, with our growth in life "into Him" and our functioning in life "out from" Him—Exo. 25:10; 40:21; Col. 1:17b, 18b; Eph. 4:15-16.
三 因着以色列人的堕落，约柜被非利士人掳去，就与帐幕分开，使帐幕成为没有实际的虚空器皿─撒上四3、11~六1：
C. Due to Israel's degradation, the Ark was captured by the Philistines and was separated from the tabernacle, leaving the tabernacle an empty vessel with no reality—1 Sam. 4:3, 11—6:1:
１ 堕落的以色列人是愚昧的，因为他们不直接信靠神，反而信靠神所设立的制度─罗二28~29。
1. In their degradation Israel was foolish because they did not trust in God directly; rather, they trusted in the systems ordained by God—Rom. 2:28-29.
２ 在他们那种情形中，他们应当悔改，彻底认罪，离弃偶像，回转向神，也该求问神要他们作什么；但他们对神的渴望和神永远的经纶完全无心，只基于已过借约柜的行动所经历的得胜，而迷信地信靠约柜。
2. In their situation they should have repented, made a thorough confession, and returned to God from their idols, and they should have inquired of God as to what He wanted them to do; instead, having no heart for God's desire or for His eternal economy, they exercised their superstition to trust in the Ark based on the past victories they had experienced through the move of the Ark.
３ 把约柜接出来，就是把神的同在接出来；约柜的行动乃是神在祂具体化身的基督里，在地上行动的图画；以色列人与非利士人争战时，神无意行动。
3. To bring out the Ark was to bring out the presence of God; the move of the Ark was a picture of God's move on the earth in Christ as His embodiment; during Israel's fighting with the Philistines, God did not intend to move.
４ 以色列人没有想到神的经纶，也不关心神的经纶；他们把约柜接出来，指明他们是为着自己的安全、平安、安息和好处僭用神，甚至强迫神与他们一同出去；原则上，什么时候我们为着自己的亨通祷告，却根本不顾神的经纶，我们就作了同样的事；我们不该僭用神，乃该照着神的心，且为着祂的经纶祷告、生活并为人；每逢人的需要顶替了神的见证，就是堕落─王上八48。
4. The children of Israel had no thought of or concern for God's economy, and their bringing out the Ark indicated that they were usurping God, even forcing Him to go out with them for their safety, peace, rest, and profit; in principle, we do the same thing whenever we pray for our prosperity without any consideration of God's economy; instead of usurping God, we should pray, live, and be persons according to God's heart and for His economy; whenever man's need replaces God's testimony, there is degradation—1 Kings 8:48.
５ 他们因着堕落得罪神到极点，神就离开他们；至终，约柜并没有拯救以色列人，反而约柜本身也被掳去；“无约柜”就是“无基督”，而“无基督”意思就是“以迦博”，即“无荣耀”─撒上四21~22、11上、13上，参西一27~29。
5. In their degradation they offended God to the uttermost, and God left them; even-tually, instead of the Ark saving Israel, the Ark itself was captured; to be "Arkless" is to be "Christless," and to be "Christless" means that there is "Ichabod," meaning "no glory"—1 Sam. 4:21-22, 11a, 13a; cf. Col. 1:27-29.
伍 在以色列堕落时，神兴起撒母耳，他有神的心复制在他里面，并且是只关心神，关心神的权益和利益的人；神兴起撒母耳，好得着大卫，并借着大卫得着所罗门，以建造祂的殿─撒上一27~28，二30，三1~4、9~10：
V. In the midst of Israel's degradation, God raised up Samuel to be a person in whom God's heart was duplicated and who cared only for God and for God's interest and profit; God raised up Samuel to gain David and, through David, to gain Solomon for the building up of His temple—1 Sam. 1:27-28; 2:30; 3:1-4, 9-10:
一 撒母耳是拿细耳人，绝对奉献给神，使神得以完成祂的经纶，是自愿者，顶替了任何正式、形式的事奉神者─一11、28上。
A. Samuel was a Nazarite consecrated to God absolutely for the fulfillment of His econ-omy, a volunteer to replace any formal serving ones of God—1:11, 28a.
二 撒母耳是祭司，忠信地代表神行动，甚至为着神在地上的行政，设立并建立君王─二35。
B. Samuel was a priest faithful to act on behalf of God, even to appoint and establish kings for the divine government on earth—2:35.
三 撒母耳是神所立的申言者，辅助他作为祭司所设立的君王，说神的话，以顶替老旧祭司职分教导神的话语─三20。
C. Samuel was a prophet established by God to assist the kings appointed by him as a priest, to speak the word of God to replace the teaching of the word of God by the old and stale priesthood—3:20.
四 撒母耳是神所设立的士师，施行神的行政管理，以顶替老旧祭司职分审断百姓─七15~17。
D. Samuel was a judge established by God to carry out God's governmental administra-tion, to replace the judging of the people by the old priesthood—7:15-17.
五 撒母耳是祷告的人，为神的选民以色列人祷告，使他们蒙保守在神的道路上，与神是一，不落在外邦偶像的网罗里，却享受神作以便以谢，使神对祂选民旨意中的愿望得以成全─十二23~24，七3~14，八6，十五11下。
E. Samuel was a man of prayer who prayed for God's elect, the children of Israel, that they would be kept in the way of God, would be one with God, would not be ensnared by the idols of the nations, and would enjoy God as Ebenezer so that God's desire in His will regarding His elect might be fulfilled—12:23-24; 7:3-14; 8:6; 15:11b.
陆 约柜和帐幕的历史预表召会的历史：
VI. The history of the Ark and the tabernacle prefigures the history of the church:
一 在召会历史的第一阶段，召会是基督的彰显，基督是召会的内容；这是正常的光景─出四十21。
A. In the first stage of its history the church was the expression of Christ, and Christ was the content of the church; this is the normal condition—Exo. 40:21.
二 在第二阶段，召会堕落并失去基督的实际与同在；召会成了虚空的器皿，没有内在的实际─启三20。
B. In the second stage the church became degraded and lost the reality and presence of Christ; it became an empty vessel without the inward reality—Rev. 3:20.
三 约柜从非利士人得恢复，首先被抬到基列耶琳，亚比拿达的家中，在那里二十年之久（撒上六2~七2），然后又到了迦特人俄别以东的家，停在那里三个月（撒下六10~12）；从第二世纪开始，有一些“俄别以东”兴起，他们有主的同在，但没有正确的召会生活作基督的彰显。─引用经文
C. The Ark was recovered from the Philistines and was brought first to the house of Abinadab at Kiriath-jearim, where it remained for twenty years (1 Sam. 6:2—7:2), and then to the house of Obed-edom the Gittite, where it stayed for three months (2 Sam. 6:10-12); beginning from the second century, a number of "Obed-edoms" were raised up, who had the Lord's presence but did not have the proper church life as the expres-sion of Christ.
四 大卫将约柜从俄别以东的家搬到他自己的城，在锡安山，耶路撒冷上好之地，他所预备的帐棚里（12~19，代上十五1~十六1）；这光景有了进步，但约柜仍然不是在正确的地方，因为没有回到帐幕里；这光景启示有别的信徒，像大卫一样，顾到神的权益，尝试实行召会生活，却是照着自己的拣选，没有照着神的启示；这些信徒有基督，却带着不正确召会生活的实行（大卫在耶路撒冷的帐棚）─参王上三3~15，代下一10。
D. David moved the Ark from Obed-edom's house to a tent that he had prepared for it in his own city, at Mount Zion, the choicest place in Jerusalem (vv. 12-19; 1 Chron. 15:1— 16:1); this was an improved situation, but the Ark was still in an improper place be-cause it had not been returned to the tabernacle; this situation reveals that other believers who, like David, cared for God's interests attempted to practice the church life according to their own choice, not according to God's revelation; these believers had Christ, but they had Him with an improper practice of the church life (David's tent in Jerusalem)—cf. 1 Kings 3:3-15; 2 Chron. 1:10.
五 最后，所罗门在耶路撒冷完成圣殿的建造，就把约柜搬到殿内的至圣所里；今天在主的恢复里，祂正作工，将我们带进基督身体的实际里，就是殿的召会生活里，我们团体地活在我们的灵，就是至圣所里，使祂得着扩大并扩展的彰显─王上八11、48，弗二21~22。
E. Finally, after Solomon finished the building of the temple in Jerusalem, the Ark was moved into the Holy of Holies in the temple; today in His recovery the Lord is work-ing to bring us into the reality of the Body of Christ as the temple church life with a corporate living in our spirit as the Holy of Holies for His enlarged and expanded expression—1 Kings 8:11, 48; Eph. 2:21-22.