幔子TheCurtain
作者: Benjamin Shaw 譯者: Maria Marta
當初亞當和夏娃在伊甸園裡，活在上帝的面前，與上帝同行。在他們犯罪之後，被驅逐出伊甸園，與上帝的同在分離。基路伯手持旋轉發火燄的劍，把守伊甸園東邊，防止他們回來，迫使他們與上帝的同在分隔。
人可以向上帝獻祭，也可以向祂祈禱。但來到祂面前的道路仍然封閉。基路伯不再是看得見的，但卻仍然站崗守衛。這種分隔已存在数世代人之久。
上帝在西奈山上將法律賜予摩西，這部法律包括建造會幕的說明，和制作幔子或帕子的指令(出廿六30-35)。幔子的目的是分隔聖所和至聖所。聖所裡有燈台、陳設餅桌、香壇。至聖所裡有約櫃，約櫃上有施恩座的蓋住，施恩座的兩端是兩個在上帝的面前守衛的基路伯。這是上帝顯明祂可見的同在的地方，祂從這裏對摩西說話。
將聖所與至聖所隔開的幔子繡有基路伯，象徵著伊甸園東面的基路伯，擋住進入上帝同在的道路。但現在情況有了變化。絕對禁止進入上帝的同在不再那麽絕對了。曾經牢牢關閉的進入上帝同在的大門，現在開了一道裂縫。當然，這道裂縫很細小，但卻是一道真裂縫。一年一度，伴著滾滾冒出的熏香濃煙和祭牲的血，大祭司可以進入至聖所 (利十六)。他可以進入上帝的同在中。
只要受過適當教導的人都會知道這點。每逢七年的最後一年，律法必須在以色列眾人面前宣讀（申卅一9–13）。利未人在作教導工作時都會提到這些事。但對大多數人而言，這種變化似乎是可以忽略的。畢竟，它只影響到大祭司，況且只是一年一次。此外，隨著更多代人的逝去，沒有進一步的條例修改，以顯示任何可以預料的新發展。聖殿建好後，制造了繡有基路伯的新幔子，將至聖所隔開（歷下三14）。此外，聖殿的墻壁都雕刻著基路伯。除了大祭司每年一次進入至聖所外，再沒有人能第二次進入上帝的同在。
但先知預言的時代暗示「進一步改變」將會到來。以賽亞書廿五7節說「他又必在這山上，除滅遮蓋萬民之物和遮蔽萬國蒙臉的帕子。」 遮蓋與帕子非同一個字。然而，主的聖山與人們對主到來的熱切期望的聯系，至少暗示有進一步的改變，一個非常顯著的改變。
緊接著是沈默時期。之後，耶穌在地上事工臨近結束時，在祂死的那一刻，聖所裡的幔子從上到下裂成兩半。 三本對觀福音書（馬太福音、馬可福音、路加福音）都包含這個見證。奇怪、奇異、奇妙的事情發生了。 進入上帝臨在的道路再次打通。對觀福音書提供事實，希伯來書的作者則解釋發生的事件。
首先，我們讀到耶穌親自進入到幔子後面。（來六19） 祂以我們的大祭司的身份進去。作為會幕和聖殿的大祭司，耶穌進了至聖所。然而，這至聖所不僅代表聖殿的至聖所------更是天上真正的至聖所。祂在那裏錨定我們的盼望。
此外，耶穌不像舊約時期的大祭司，暫時進入至聖所。相反，祂只一次進了至聖所(來九11-12)。也就是說，祂為祂的子民一次永遠的進入至聖所，永不離開。
最後，希伯來書的作者告訴我們，藉著耶穌的血，我們也進入至聖所（十19–20）。聖經告訴我們，幔子代表基督的身體。隨著祂血液的流出，幔子被撕裂。進入上帝同在的道路已經恢復。手持帶火焰的劍，把守道路的基路伯已被撤除。亞當所失去的在基督裡得到恢復。榮耀唯獨歸於上帝。
本文原刊於Tabletalk雜誌2017年十二月號 。
The
Curtain
by
Benjamin Shaw
hen
Adam and Eve were in the garden, they were in the direct presence of God. After
their transgression, they were driven out, separated from God’s presence.
Cherubim with a flaming sword were stationed on the east of the garden to
prevent their return and to enforce the separation from God’s presence. Men
could sacrifice to God. They could pray to Him. But the way into His presence
remained closed. The cherubim, no longer visible, remained on guard. For
generations, this separation remained in place.
When
Moses was given the law on Mount Sinai, that law included instructions for
building the tabernacle. Included were directions for making a curtain or veil
(Ex. 26:30–35). The purpose of this curtain was to divide between the Holy
Place and the Most Holy Place. In the Holy Place were the lampstand, the table
for the bread of the presence, and the altar of incense. In the Most Holy Place
was the ark of the covenant, covered by the mercy seat, on which were two
cherubim guarding the presence of God. This was the place where God made His
presence visible and from where He spoke to Moses.
The
veil that divided the Holy Place from the Most Holy Place was embroidered with
cherubim, representing the cherubim to the east of Eden, keeping mankind away
from the presence of God. But a change took place. The absolute prohibition on
entering God’s presence now became not so absolute. The door into the presence
of God that had been so firmly slammed shut at Eden now opened a crack. It was
a very small crack, to be sure, but it was a real crack. Now the high priest,
once a year, accompanied by the billowing smoke of incense and the blood of
sacrifices, could enter the Most Holy Place (Lev. 16). He could enter the place
of God’s presence.
The
people would have known about this if they were properly instructed. The law
was to be read before the people every seven years (Deut. 31:9–13). The Levites
would have mentioned such things in their instructional work among the people.
But for most, the change would have seemed negligible. After all, it only
affected the high priest, and only once a year. In addition, as more
generations passed, there was no further change in the statutes to indicate
that any new development could be expected. When the temple was built, a new
veil embroidered with cherubim and setting apart the Most Holy Place was
made (2 Chron. 3:14). In addition, the
walls of the temple were adorned with cherubim. Except for the high priest,
once a year, there was no entering the presence of God.
But
the prophetic era hinted that further change would come. Isaiah 25:7 says, “And
he will swallow up on this mountain the covering that is cast over all peoples,
the veil that is spread over all nations.” The word “covering” is not the same
as the word “veil.” However, the connection with the holy mountain of the Lord
and the eager expectation of the people for the coming of the Lord at least
hint at a further change, a very significant change.
Again,
a period of silence ensued. Then, at the very end of Jesus’ ministry, at the
very point of His death, the curtain of the temple was torn in two from top to
bottom. This testimony is included in all three of the Synoptic Gospels
(Matthew, Mark, and Luke). Something strange, marvelous, and wonderful
happened. The way into God’s presence was once again opened. The Synoptic
Gospels present the fact, while the author of Hebrews explains what happened.
First,
we read that Jesus Himself has gone in behind the veil, the curtain (Heb.
6:19). He has entered as our High Priest. As the High Priest in the tabernacle
and the temple, Jesus entered the Most Holy Place. However, it was not just the
representative Most Holy Place of the temple—it was the true Most Holy Pace in
heaven. There He has gone to anchor our hope.
Further,
Jesus did not enter the Most Holy Place temporarily, as did the high priests of
the Old Testament period. Instead, He entered once for all (9:11–12). That is,
He entered once for all for His people, and He entered permanently, never to
exit.
Finally,
the author of Hebrews tells us that we, too, enter the Most Holy Place by the
blood of Jesus (10:19–20). We are also told that the curtain represented the
body of Christ. With the shedding of His blood, that curtain was torn. The way
into the presence of God has been restored. The guarding cherubim with the
flashing sword have been removed. What was lost in Adam has been regained in
Christ. Soli Deo gloria.
Dr.
Benjamin Shaw is academic dean and associate professor of Hebrew and Old
Testament at Greenville Presbyterian Theological Seminary in Greenville, S.C.
He is a contributor to Did God Create in Six Days?
