At this point we need to consider further the significance of the veil placed on four pillars. We have pointed out that these pillars signify extraordinary believers, those who have been not only redeemed, but also dealt with. The veil signifies the flesh of Christ. We know that Christ is typified by the Passover lamb, the manna, the ark, and the good land. What kind of Christ is typified by the veil? The lamb is the redeeming Christ, the manna is the nourishing Christ, and the veil is Christ in the flesh crucified for us. With Christ in the flesh we have incarnation and crucifixion. Yes, Christ Himself was cleft, riven. But now the pillars, the extraordinary believers who have been redeemed and dealt with, must bear a testimony in the tabernacle, the habitation of God, of the incarnated and crucified Christ. Only by being dealt with can we become such pillars. To be dealt with here means to experience the crucifixion, the rending, of our flesh. Those who are pillars, the extraordinary believers, in the church, God’s dwelling place, must bear the testimony that their flesh has been crucified. Peter, John, Paul, and the overcoming believers throughout the generations and centuries have borne such a testimony. They have been pillars testifying that their fallen being with its fallen nature, that is, their person and their flesh, has been rent. The concept here is deep and the thought is profound.
The tabernacle is the dwelling place of God. But within God’s dwelling place there is a separation. In a human dwelling place a separation may be a positive thing, but in God’s dwelling place the separation is a negative matter. Thus, the veil is negative, for it conceals God’s presence from His people. Before the veil was rent, only the high priest was qualified to enter the Holy of Holies once a year. This proves that the veil was something negative. Today this veil is our flesh. Some may argue that the veil signifies Christ’s flesh, not our flesh. But when Christ, the eternal Word of God, became flesh, He became identified with us. This means that the flesh which Christ became actually denotes our fallen nature. Furthermore, when He was crucified on the cross, our fallen nature, that is, our natural being, the flesh, was crucified with Him. When He was cleft, our flesh was cleft also, for our flesh was cleft with Him. Yes, in God’s dwelling place Christ has been crucified, and the veil has been rent. Now the pillars must continue to bear this testimony. With Christ, the flesh has been crucified, and the veil has been rent. But with us the veil may not yet have been cleft. Because with Christ the veil has been cleft, the separation between God and man has been broken. Now those who have been redeemed by Christ can commune with God directly. However, many believers still have not experienced the crucifixion of their flesh. Thus, their flesh remains as a separation between them and God. The pillars within God’s dwelling place must now bear the testimony that the veil of their flesh has been cleft with Christ. In other words, those who are pillars in the church should no longer live by their flesh. Instead, they must bear the testimony that their flesh has been crucified with Christ. This is the meaning of Galatians 5:24.
When we consider the veil from the standpoint of experience, we see that there is an identification of Christ as the veil with those believers who are pillars. This means that the pillars are closely identified with Christ Himself. The veil was put on the pillars. This implies the identification of the veil with the pillars and the oneness of the veil and the pillars. We may say that the veil was the clothing, the covering, of the pillars. Clothing signifies identification. When we put clothes upon our body, these clothes become one with us. In like manner, the veil clothing the pillars became one with the pillars. Therefore, the veil and the pillars were identified.
The deep significance of identification is that whether or not the way can be opened for people to contact God depends on the experience of this identification. If the veil is rent, then the way will be open for fallen people to contact God. Otherwise, the way will be closed. This means that when the flesh is dealt with, there is an entrance for fallen man to contact God and have fellowship with Him.
Before the veil was broken, there was no entry into the Holy of Holies. The priests could come into the Holy Place and approach the table, the lampstand, and the incense altar, but they could go no further. When the veil was rent, three entries were opened up. We say this on the basis of the probable location of the four pillars. It is likely that two were on each end, next to the standing boards, and that two were in between. This would make three entrances into the presence of God. If two pillars were not next to the standing boards, there would be no way to support the corners of the veil. Spiritually speaking, these three entrances typify the Triune God. In the New Jerusalem there are three gates on each of the four sides. These gates typify the Triune God as the entrance into the holy city. We see these gates in the three parables in Luke 15: the Son as the Shepherd, the Spirit as the woman lighting a lamp, and the Father receiving the returned prodigal son. Also, in Ephesians 2:18 we read that in one Spirit we have access through Christ unto the Father. Therefore, the Triune God Himself is signified by the three entrances.
Once again we see that through the types in the tabernacle we can know Christ in a very detailed way. It is difficult to find words to convey what is portrayed by all these types. But even though we may not be able to utter what we see in these figures, deep within we can have a proper realization. This will strengthen us, nourish us, and help us to grow.