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创世记生命读经 · 第21篇

神对人第一次堕落的应付（二）

God’s Dealing with Man’s First Fall (2)
1在本篇信息中，我们需要再看几点，神应付人第一次堕落的路。
1In this message we need to consider some further points on the way God deals with man’s first fall
（四） 藉苦难管教人
d. The Discipline of Man by Suffering
2我们已经看过，在人堕落之后，神并没有来定罪人，而是来寻找人并审判蛇。在对蛇的审判中,神宣告了关于女人后裔的应许。（创三。）然而，那并不是结束。虽然神宣告了祂救恩的应许，人仍然留在为难的光景中。人不仅处在困难的光景中，而且罪的元素已经注入他的性情里。所以，人在外面是有罪的，在里面是受了败坏的。神无意要定罪人。神的心向著人全是爱，人完全在神爱的关顾之下。因此，神为著人的益处命定了一些苦难。虽然我们不喜欢苦难，但无论如何神已经这样命定了。
2As we have seen, after man fell God did not come to condemn him, but to seek him and to judge the serpent. In His condemnation on the serpent God proclaimed the promise regarding the seed of the woman (Gen. 3:15). However, that was not the end. Although God 15 had proclaimed the promise of His salvation, man still remained in a troubled situation. Not only was man in a difficult situation, but a sinful element had been injected into his nature. Therefore, man is both sinful outwardly and also corrupted inwardly. God had no intention of condemning man. All that God had in His heart toward man was love, and man was fully under God’s loving care. Thus, God ordained some suffering for man’s benefit. Although we do not like suffering, God has ordained it nonetheless.
（1） 目的
1) The Purpose
3神命定的苦难有甚么目的呢？首要的目的是限制人。神指定的苦难，实际上是我们的保障与保护。永远不要忘记，人堕落的结果，是叫他在性情里有了受败坏并败坏人的元素。神爱人，对人施与爱的关怀，但人在性情里仍有属撒但的元素。人在堕落之后，也许没有立刻认识自己真实的光景;然而神晓得这难处，因此命定了苦难，为要限制堕落的人。全世界的年轻人都要自由;他们渴望得著自由。但我们必须认识，太多的自由挪去了神在祂的爱里所加给我们的限制。我们是堕落的人，有败坏的性情，确确实实需要限制作为保护和保障。假定一个母亲有一个顽皮的男孩，作母亲的若不给他任何限制，这孩子就活不了三天。他会因为太多的自由而把自己杀了。没有一个母亲会笨到一个地步，给她顽皮的孩子完全的自由。所有的孩子都需要受限制。限制是对我们有益的。
3What is the purpose of the sufferings ordained by God? The primary purpose is to restrict man. The sufferings appointed by God are actually our security and protection. Never forget that as a result of the fall man has a corrupted and corrupting element in his nature. God loves man and exercises a loving concern over him, but man still has a satanic element in his nature. Immediately after the fall man probably did not realize his true condition; however, God understood the problem and thus He ordained sufferings for the purpose of restricting fallen man. Young people throughout the world want freedom; they desire to have their liberty. Nevertheless, we must realize that too much freedom removes the restrictions that God, in His love, has placed upon us. As fallen men with a corrupted nature, we definitely need restrictions as a protection and safeguard. Suppose a mother has a naughty boy. If she does not exercise any restrictions over him, that child would not live for three days. He would kill himself as a result of having too much freedom. No mother is so foolish as to give complete liberty to a naughty child. All children need restrictions. Restrictions are good for us
4我是一个老年人，我需要，也喜欢受我主里亲爱弟兄们的限制。我甚至更受姊妹们的限制。实际上我所有的自由非常少。你若要给我自由，我会说，『不，谢谢你，你把自由留给自己罢，我需要受限制。』我多么感谢主，在已往的年日里，我藉著限制蒙了保守。我并没有在圣徒们的限制下受苦，我反而享受限制。我在主里的弟兄和姊妹们所加给我的一切限制，都成了我的保护。虽然当时你可能认为这些限制并不好受，但经过一些年日之后，我相信你会敬拜主，并且说，『为著这些限制感谢主！』
4As an older person I need to be and I love to be restricted by my dear brothers in the Lord. I am restricted even more by the sisters. Actually I have very little freedom. If you were to offer me freedom, I would say, “No thank you. You take your freedom home with you. I need restriction.” How I thank the Lord that in all the past years I have been protected by restrictions. I have not suffered under the restriction of the saints, but have rather enjoyed it. All the limitations rendered to me by my brothers and sisters in the Lord have been my protection. Although, at present, you may not think that restrictions are pleasant, after the passing of years I believe that you will worship the Lord and say, “Thank the Lord for restrictions!”
5让我说一句关于丈夫和妻子的话。没有一个女人喜欢受限制。亲爱的姊妹们也许很圣别，也追求属灵，但我不信她们喜欢受限制。作妻子的不喜欢丈夫或婆婆给她们任何约束。我从历史，也从经历知道，很少作媳妇的喜欢她们的婆婆。似乎这来自神的命定。神命定婆婆作媳妇的限制，并命定媳妇作婆婆的难题。从人来说，这听起来不大好，但实际上这是好的。任何一位姊妹若甘心接受丈夫、孩子以及婆婆的限制，就要蒙到保护。
5Let me say a word about husbands and wives. No woman likes to be restricted. The dear sisters may be holy and seek after spirituality, but I do not believe that they are fond of being restricted. A wife does not like to accept any restraint from her husband or mother-in-law. I have learned from history and from experience that not many daughters-in-law like their mothers-in-law. It seems that this comes from God’so rd i nation. God ordained that the mother-in-law be a restriction to the daughter-in-law and that the daughter-in-law be a problem to the mother- in-law. Humanly speaking, this does not sound pleasant, but actually it is good. Any sister who is willing to accept restrictions from her husband, children, and mother-in- law will be protected
6现在我要转向作丈夫的。我们弟兄们的确需要从妻子来的限制。我为著我亲爱的妻子感谢主。我可以见证，她所给我最好的帮助就是她的限制。她甚至限制我的饮食。虽然我的胃是属于我的，但她决定我吃多少。一天过一天我告诉她：『我还是饿。』她却回答说，『彀了，再没有了。』因著接受她的限制，我的胃病治好了。我已经学到，你若有胃病或胃溃疡，最好对付的路就是在饮食上受限制。因此，每一种限制实在都是大帮助。我们都需要限制。所以，神命定给人苦难来限制他，藉苦难拯救他并保卫他。
6Now I turn to the husbands. We brothers certainly need the restrictions that come from our wives. I thank the Lord for my dear wife. I can testify that the best help which she has given me has been her restrictions. She even restricts my eating. Although my stomach belongs to me, she determines how much I eat. Day after day I tell her, “I’m still hungry,” but she answers, “It is sufficient. There is no more.” Eventually, however, as a result of accepting her limitations, my stomach trouble was cured. I have learned that if you have stomach trouble or a stomach ulcer the best way to deal with it is to be restricted in your eating. Thus, any restriction is truly a great help. We all need restrictions. Therefore, God ordained suffering to man to restrict him, to rescue him by discipline, and to guard him
（2） 关于女人
2) Concerning the Woman
（a）生产的苦鸡
a) Suffering in Childbearing
7对女人，神命定了生产的苦难或痛苦。（创三16，提前二15。）生产的苦难包括怀孕和分娩。整个生产的事，包括怀孕和分娩，都是痛苦的事。在人堕落以前，神原初不是这样命定的;然而，因著堕落，对于领头堕落的女人，神命定了一分苦难。也许你问，为甚么神先命定女人受苦，其次才命定男人受苦？神这样作，是因女人带头违犯神的禁令。因此神先找女人。那是公平的。神若先找亚当，亚当会说，『主，不要来找我，我不是领头堕落的，你必须找那带头的。』因此神先找夏娃。
7Concerning the woman, God has ordained suffering or pain in childbearing (Gen. 3:16; 1 Tim. 2:15). The suffering in childbearing includes both pregnancy and delivery. The entire matter of childbearing, including pregnancy and delivery, is a matter of pain. It was not originally destined this way by God before the fall; however, due to the fall God ordained a portion of suffering for the woman, the leader in the fall. You may ask why God ordained suffering firstly to the woman and secondly to the man. God did this because the woman took the lead in transgressing God’s prohibition. Thus, God came to her first. That was fair. If God had gone to Adam, Adam would have said, “Lord, don’t come to me. I was not the leader in the fall. You must go to the leader.” Thus, God came to Eve first.
8为甚么有些女人节制生育？因为她们要享受自由的生活。那是违反神的路。我们都知道生孩子是麻烦的，但这是神命定的限制。对于不受限制的年轻女子，最好的保护是生几个孩子。她的父母、丈夫、婆家都限制不了她，但只要她有几个孩子，这些孩子就会限制她过度的自由。孩子们对他们的母亲是限制，也是保护。因此保罗要年轻的妇女结婚，生养儿女，就不至于懒惰或好管闲事。（提前五13～14。）
8Why do some women limit their childbearing? Because they want to enjoy a free life. That is against God’sway. We all know that childbearing is troublesome, but it was ordained by God as a restriction. The best protection to an unrestricted young woman is to have a number of children. Although neither the woman’spare nts, husband, nor in-laws can restrict her, as long as she has some children these children will limit her undue freedom. Children are a restriction and a protection to their mothers. Thus, Paul wanted the young women to marry and bear children that they might not be idle or busybodies (1 Tim. 5:13-14
（b）丈夫的管辖
b) The Ruling of the Husband
9耶和华也告诉夏娃，她的丈夫必管辖她。根据这话，每一位姊妹都该在她丈夫的管辖之下。夏娃为甚么堕落？就是因为她不在意她的丈夫，僭取了他作头的地位。所以神似乎对她说，『夏娃，从现在起，我指定亚当管辖你。』虽然这是一句难以接受的话，但圣经告诉我们，女人必须受她丈夫的管辖。我们都必须以这句话作为保障和保护。丈夫的管辖对于妻子是真正的保护。因此保罗在提前二章十一至十二节说，『女人要安静学习，凡事服从。我不许女人…揽权辖管男人。』保罗在这件事上的教训，是根据创世记三章十六节神的命定。我希望姊妹们注意圣经上这神圣的话。
9The Lord also told Eve that her husband shall rule over her. According to this word, every sister should be under the rule of her husband. Why did Eve fall? Because she did not care for her husband and assumed his headship. Therefore, God seemed to say to her, “Eve, from now on I appoint Adam to rule over you.” Although this is a difficult word to accept, the Bible tells us that a woman must be ruled by her husband. We all must take this word as a security and protection. The ruling of the husband is a genuine safeguard to the wife. Hence, in 1 Timothy 2:11-12 Paul says, “Let a woman learn in quietness in all subjection; but I do not permit a woman to teach or to exercise authority over a man.” Paul’ste aching on this matter is based upon God’so rd i nation in Genesis 3:16. I hope that the sisters will take heed to this divine word of the Bible
（3） 关于男人
3) Concerning the Man
（a）地长荆棘蒺藜
a) The Ground Growing Thorns and Thistles
10对于男人，地长出荆棘和蒺藜来。（创三17～18。）你们很多人不是农夫，也许以为可以避开地。然而不管你有那一种工作或职业，你的工作或职业就是地。全世界没有一个工作或职业是没有艰难的。在每种行业中，地都长出荆棘和蒺藜。有的人会说，『我绝不要受雇于人，我要自己经营生意。』你若这样说，过几年你就不会再想经营生意。你会想放弃你的生意，因为你的生意没有产生钱，却长出荆棘和蒺藜。在每一种行业中－学校、工厂、市场、办公室－地似乎都容易长出荆棘和蒺藜。几年前我遇到一个作果农的弟兄，我想作农夫一定很好，但那个弟兄告诉我，关于他农场许多艰难的故事。这些难处是神命定的。年轻人，你们必须认识这是神的命定。神告诉亚当，地要长出荆棘和蒺藜，他需要受苦并劳碌。
10Concerning the man, the ground grows thorns and thistles (Gen. 3:17-18). Many of you are not farmers and may think that you can escape from the ground. However, regardless of the kind of job or profession you may have, your job or profession is the ground. In the whole earth there is not one job or profession that is without hardship. In every occupation the ground grows thorns and thistles. Some may say then, “I will never be hired by others. I will go into business for myself.” If you say this, after a few years you will not want to be in business any longer. You will feel like giving up your business because, instead of producing dollars, it grows thorns and thistles. In every kind of employment—in the schools, factories, markets, and offices—it seems easy for the ground to grow thorns and thistles. Several years ago I met a brother who is a fruit farmer. I thought that it would be wonderful to be a farmer, but the brother told me many stories about the difficulties with his farm. Such difficulties are ordained by God. Young people, you must realize that this is God’so rd i nation. God told Adam that the ground would grow thorns and thistles and that he had to suffer pain and toil.
（b）终身愁苦、流汗、劳动
b) Sorrow, Sweat, and Labor during His Whole Life
11神说，男人必终身愁苦（痛苦）、流汗并劳动。（创三19。）因此人必须劳动、流汗、受苦。但劳动和受苦对于堕落的人乃是保护。男人若不从事于某种劳动，就容易落到罪中。所有的男人都需要从事于某种形式的劳动，才能蒙保守不作犯罪的事。对于许多男人，单单劳动还不是足彀的保护;他们还需要一点苦难。劳动连同苦难，常常防止人作恶。
11God has said that man must endure sorrow (pain), sweat, and labor during his entire life (Gen. 3:19). Thus, man must labor, sweat, and suffer. Yet, labor and suffering are a protection to fallen man. If a man is not occupied with certain labor, it is easy for him to fall into sin. All men need to be occupied with some form of labor that they may be kept from doing sinful things. For many men labor itself is not a sufficient safeguard; they need some sufferings. Hence, labor along with sufferings often prevents people from doing evil
（c）归于尘土
c) Returning to the Ground
12在人堕落以后，神也命定人不可永远活著，却要死亡，归于尘土。这不是说，人必须灭亡，因为神在祂的对付中，给了人救恩的路。在神给男人和女人的对付中都有受苦，但不是必须灭亡。然而，人若不接受神救恩的路，他死后就必灭亡。死也是神加在堕落之人身上的限制。
12After the fall God also ordained that man should not live forever, but that he should die, returning to the ground. However, this does not mean that man must perish, because God, in His dealing with man, has afforded man the way of salvation. In God’s dealing with both the man and the woman there are sufferings, but no necessary perdition. Nevertheless, if man will not take God’sway of salvation, he surely will perish after death. Death is also a restriction that God has placed over fallen man
13几年前我讲过一篇道，论到三个主题：苦、睡和死。这三样似乎没有一样是好的，我一样都不喜欢。我想作一个永不受苦，不需睡觉，且永远活著的人。但我们必须明白，苦、睡和死对有罪的人乃是限制。希特勒若是仍旧活著，并且继续再活五百年，他就是人间所见过最大的魔鬼了。二十多年前我在马尼拉时，有人告诉我某个恶人的事。我告诉他们：『不要烦恼，让他尽量作恶罢，我保证他不能再活十年。我不期望他会变好，但我可以确定，十年之内他一定死。』过后不久，我在报纸上果然看到这人死了。受苦限制人，睡眠停止人，死亡了结人。你若去香港，你会到处听到打麻将的声音。打麻将的人没有一个愿意睡觉，他们最好七十二小时昼夜不休的打。然而，过了七十二小时，不需他们的太太来制止，睡眠就征服了他们。因此，不管一个人多坏，他会先被睡眠停住，然后被死亡了结。睡眠是小死，死亡是大睡。今天在地上没有一个恶人能活一百五十岁。在一百五十年前的坏人，今天都死了，葬了。神用死来清理地。一面说，死对人是受苦;但人不了解，死其实是神保护人的方法。
13Several years ago I gave a message which covered three subjects: suffering, sleeping, and dying. None of these items seems to be good, and I do not care for any of them. I would like to be a person who never suffers, who does not need to sleep, and who lives forever. But we must understand that suffering, sleeping, and dying are restrictions upon sinful people. If Hitler were still living and were to continue living another five hundred years, he would be the greatest devil that the earth has ever seen. While I was in Manila more than twenty years ago people spoke to me about a certain evil person. I told them, “Don’t be bothered. Let him be as bad as he can be. I assure you that he cannot continue for another ten years. I do not expect him to change for the good, but I am quite certain that after ten years he will die.” Soon afterward I read in the newspaper that this person had died. Suffering restricts people, sleeping stops people, and dying terminates people. If you go to Hong Kong, you will hear the mah-jongg playing. None of the mah-jongg players like to sleep; they prefer to play mah - jongg day and night for seventy- two hours without resting. However, after seventy-two hours there is no need for their wives to stop them; sleep conquers them. Thus, regardless how bad a person may be, he will first be stopped by sleep and then he will be terminated by death. Sleeping is a small dying, and dying is a greater sleeping. On this earth today there is not one evil person who is one hundred and fifty years of age. All the evil ones of the past one hundred and fifty years are dead and buried. God has used death to clear up the earth. In a sense, death is a suffering for man; yet, man does not realize that it is truly God’sway of protecting him.
（五） 豫期的救赎
e. The Anticipated Redemption
14随著神所命定的苦难，亚当也经历了神豫期的救赎。我们为甚么说这是豫期的救赎？因为在创世记三章的时候，实际的救赎还未完成。我们在创世记三章二十一节所看见的豫期救赎，要到四千年之后才完成。男人与女人都处在需要救赎的光景。虽然神没有定罪他们，虽然神已经把他们找出来，并命定受苦作他们的限制和保护，并且虽然神已向他们宣告那要来的后裔的应许，但是当亚当和夏娃看自己，他们差不多还是赤裸的。我说他们差不多是赤裸的，因为他们为自己用无花果树的叶子作了围裙（裙子），勉强遮了身。（创三7。）无花果树叶所作的裙子代表人用自己的工作遮盖自己的有罪。
14Along with the sufferings ordained by God Adam experienced the anticipated redemption. Why do we say that it was an anticipated redemption? Because at the time of Genesis 3 the actual redemption had not been accomplished. In Genesis 3:21 we see an anticipation of the redemption that was to be accomplished four thousand years later. Both the man and the woman were in a situation that needed redemption. Although God had not condemned them, although God had sought them out and had ordained suffering as a restriction and protection for them, and although God had proclaimed to them the promise of the coming seed, when Adam and Eve looked at themselves they were still mostly naked. I say that they were mostly naked because they were poorly covered by the aprons (skirts) which they had made for themselves out of fig leaves (Gen. 3:7). The fig-leaf skirts represented man’sown work in covering his sinfulness
15亚当和夏娃是有罪的，并且他们的眼睛被开启了，知道善与恶。有一个主的仆人说，人不必作恶，只要知道恶，这件事本身就是恶。从前亚当和夏娃是无知的，并不是恶的。然而，当他们知道自己是赤身露体，就成了恶的，因为知道恶就是恶的。没有一个人知道了恶而能避免恶。只要你知道了恶，你就与恶有了牵连。要避免恶，最好的办法就是不知道恶。亚当和夏娃是有罪的，也知道自己是有罪的;因此他们设法帮助自己，用无花果树的叶子作裙子，遮盖自己的赤身露体。那是他们亲手用无花果树的叶子所作的工。人在堕落后，任何利用植物生命所作的，都是表征人没有救赎之血的作为。人在堕落以前，不需要血来救赎，但在堕落之后就需要血了。因此，想要用植物生命来遮盖自己的赤身是绝不能成功的。有罪的人需要动物的血;他需要流血的牺牲来救赎。（来九22。）所以亚当和夏娃用无花果树的叶子所作的裙子，并没有遮盖他们在神眼中的赤身露体。
15Adam and Eve were sinful, and their eyes were opened to know good and evil. One servant of the Lord has said that there is no need to do evil, for simply knowing evil is itself evil. Once Adam and Eve were innocent, not evil. However, when they realized that they were naked, they became evil because knowing evil is evil. No one can avoid evil if he knows evil. As long as you know evil you will become involved with evil. The best way to stay away from evil is not to know it. Adam and Eve were sinful and knew that they were sinful. Thus they tried to help themselves by making skirts of fig leaves to cover their nakedness. That was the work of their own hands with the leaves of a fig tree. After the fall, any use that man makes of the vegetable life signifies his doing without blood for redemption. Before the fall man did not need blood to redeem him, but after the fall he did. Thus, the attempt to cover his nakedness with the vegetable life can never work. Sinful man needs the blood of an animal; he needs the bleeding sacrifice for redemption (Heb. 9:22). Therefore, the skirts that Adam and Eve made from fig leaves did not cover their nakedness in the eyes of God
16然而我们不该忘记创世记三章二十节。亚当听到福音之后，立刻给他妻子起名叫『夏娃，』意思是『活。』亚当和夏娃本来战兢恐惧被定死罪，但亚当忽然听到了福音，就起了信心的反应，对夏娃说，『夏娃，你活了！你不是要死，你是要活！』二十节的意思是亚当相信了福音。圣经第一次指出相信的事，是在创世记三章二十节，而第一个相信福音的人是亚当。当亚当听见了福音，就相信自己和夏娃要活了，不要死了。
16However, we should not forget Genesis 3:20. After Adam heard the glad tidings, he immediately called his wife’s name, “Eve,” which means “Living.” Adam and Eve were trembling in fear of the condemnation of death, but suddenly Adam heard the glad tidings, responded in a believing way, and said to Eve, “Eve, you are living. You are not going to die; you are going to be living.” Verse 20 means that Adam believed in the glad tidings. The first time that the Bible indicates the matter of believing is in Genesis 3:20, and the first believer in the good news was Adam. When Adam heard the glad tidings, he believed that he and Eve were going to live and not die
17在二十节我们看见亚当的相信，接著在二十一节我们看见神的称义。亚当相信了神的福音，神就用皮子为他和他妻子作衣服，给他们穿上。衣服把他们完全遮盖了。试想无花果树叶子作的裙子，几天之后叶子就会枯干、破裂，至终会掉落，男人和女人就又完全赤身露体了。因此，绝不要用你的工作来遮盖自己。你在神眼中是有罪的，在祂看来是赤身露体的。凡你所作以遮盖自己的事物，都不过是用植物生命枯萎的无花果树叶作的裙子。你需要从动物生命来的皮子遮盖你。神为亚当和夏娃所作的皮衣，日复一日的遮盖他们。
17Following verse 20 in which we see Adam’s believing, we come to verse 21 where we see God’s justification. After Adam believed in God’s glad tidings, God made coats of skins for him and his wife and clothed them. The coats fully covered them. Think a little about the skirts made of fig leaves. After a few days the leaves would have been dried and broken. Eventually, they would have dropped away, and the man and the woman would have been completely naked. Thus, you should never try to cover yourself by your own work. You are sinful in the eyes of God and naked in His sight. Anything that you do to cover yourself is just a skirt made from the withered fig leaves of the vegetable life. You need the skins from the animal life to cover you. The coats of skins which God made for Adam and Eve covered them day after day
18请记住，创世记头三章所题到的每一项目几乎都是种子，在创世记三章二十至二十一节这里，有相信福音的种子以及蒙神称义的种子。相信神福音的种子是在创世记三章二十节，那里亚当宣称夏娃的名宇是『活。』神宣告了福音，亚当反应说『活，』这就是相信福音的种子。接著这个，神就来称义。亚当和夏娃是赤身的，他们为自己作裙子来遮盖。这些裙子不足以遮盖他们的身体。神来传了福音，而亚当以信心反应之后，神就将衣服穿在男人和女人身上。这意思就是神称义了他们。得称义的意思就是被神的义，就是基督自己所遮盖，不是被任何人造的东西所遮盖。亚当和夏娃在衣服底下，表征他们在基督里。加拉太三章二十七节说，『你们凡浸入基督的，都已经穿上了基督。』衣服乃基督是神的义，是遮盖我们的义最清楚的豫表。因此，按表号说，亚当和夏娃是在基督里。因此，人的相信和神对信徒的称义，都是种子撒在创世记三章二十至二十一节;这些种子要在新约的书信中逐渐发展。
18Please remember that nearly every item mentioned in the first three chapters of Genesis is a seed. Here in Genesis 3:20-21 we have the seed of believing in the gospel and the seed of justification by God. The seed of believing in God’s gospel is found in Genesis 3:2 0 where Adam declared that Eve’s name was “Living.” When God proclaimed the gospel and Adam responded by saying, “Living,” that was the seed of believing in the gospel. Following this, God came to justify. Adam and Eve were naked and they made themselves skirts as a covering. These skirts did not cover their bodies adequately. After God had come into preach the gospel and Adam had responded by believing, God placed coats over the man and the woman. This means that God justified them. To be justified means to be covered with the righteousness of God, which is Christ Himself, not with any thing man - made. Ad am and Eve’s being under the coats signified that they were in Christ. Galatians 3:27 says, “As many as were baptized into Christ have put on Christ.” The coat is the clearest type of Christ as God’s righteousness, the righteousness that covers us. Thus, figuratively speaking, Adam and Eve were in Christ. Hence, both man’s believing and God’s justifying the believers were sown as seeds in Genesis 3:20-21. These seeds are developed in the Epistles of the New Testament.
19虽然圣经没有明文说，那皮子是从羊羔身上取来的，不过我也跟别人同样相信，那皮子是羊羔皮，因为那皮子制成了衣服。有的译本译作『袍，』有的译作『外衣。』无论如何，皮子是制成了衣服。那皮子肯定的不是来自牛;必定是柔嫩的羊羔皮，适合作衣服。
19Although the Bible does not say explicitly that the skins were taken from a lamb, I, along with others, believe that they were lamb skins, because the skins were made into coats. Some versions say “robes” and others “garments.” At any rate, the skins were made into clothing. To be sure, the skins did not come from cows; they must have been the skins of tender lambs, skins so suitable for clothing
20亚当和夏娃穿上了皮子作的衣服以后，他们有了羊羔的外表。亚当是一个人，还是一只羊羔？那看得见的全是羊毛，因为亚当完全为羊羔所遮盖。虽然他是一个人，但在神眼中他成了一只羊羔。人总是变成那遮盖他们的东西。因著我们都被基督遮盖，我们就彰显基督，并与基督相像。亚当和夏娃用他们自造无花果树叶的裙子遮身时，他们看起来必定像丑陋、赤裸、有罪的人。然而，他们穿上了羊皮作的衣服之后，看起来必定就像羊羔。神已经把我们放在基督里，（林前一30，）并且我们已经穿上了基督，（加三27,）因此我们能彰显基督。保罗甚至能说，『我活著就是基督。』（腓一21。）保罗藉著与基督是一，成了祂的彰显。这彰显基督的思想也是一粒种子，以皮衣的豫表撒在这里;这皮衣遮盖了亚当和夏娃，并且成了他们的彰显。
20After the coats of skins had been placed on them, Adam and Eve had the appearance of a lamb. Was Adam a man or a lamb? All that was visible was the wool, for Adam was completely covered by the lamb. Although he was a man, he had become a lamb in the eyes of God. People always become the very thing which covers them. Since we all are covered by Christ, we will express Christ and resemble Christ. When Adam and Eve were covered by their self-made skirts of fig leaves, they must have looked like ugly, naked, sinful persons. However, after putting on the coats made with the lamb skins, they must have looked like lambs. God has put us in Christ (1 Cor. 1:30), and we have put on Christ (Gal. 3:27). Thus, we can express Christ. Paul could even say, “For to me to live is Christ” (Phil. 1:21). Paul became the expression of Christ through being one with Him. This thought of expressing Christ was sown in the type of the coats of skins which covered Adam and Eve and which became their expression
（1） 流血的牺牲－代替
1) The Bleeding Sacrifice—Substitution
21要把皮子从动物取下，羊羔无疑作了牺牲。牠们被杀了，血也流了。我相信神可能就在亚当和夏娃面前把羊羔杀了，让他们目睹这牺牲。这必定给他们深刻的印象。亚当也许对夏娃说，『夏娃，你知不知道那该是我们的定命？我们应该被杀，应该流血，因为我们堕落、犯罪、违反神的禁令。夏娃，照著神的禁令我们应该被杀，但神没有杀我们。神杀了这些羊羔代替我们。我们对这些羊羔该何等的感恩和感激！牠们是我们的代替。』
21Before the skins were taken from the animals, the lambs were undoubtedly sacrificed. They were killed and their blood was shed. I believe that God probably killed the lambs in the presence of Adam and Eve and that they witnessed the sacrifice. It must have given them a deep impression. Perhaps Adam said to Eve, “Eve, don’ty ou know that that should be our destiny? We should be killed. Our blood should be shed because we fell, committed sin, and transgressed God’s prohibition. According to God’s prohibition, we should be killed. But God didn’t kill us, Eve. God is killing these lambs in our place. How thankful and grateful we should be to these lambs. They are our substitute.”
22一天，主耶稣来了，施浸者约翰说到祂：『看哪，神的羔羊。』（约一29。）约翰一章二十九节是创世记三章二十一节的发展。在豫表里，当羊羔被杀时，基督在神眼中也已被杀，因为祂从创世以来就被杀了。（启十三8。）希伯来九章二十二节说，『没有流血，就没有赦罪。』因此，流血也是一粒种子，撒在创世记三章二十一节，并在约翰一章二十九节和希伯来九章二十二节得著发展。你若读新约的书信，会注意到其中多次题到血。我们蒙了救赎是藉神羔羊的宝血，这羔羊是神在创世以前所命定的。（彼前一～20。）基督在亚当堕落之前就被命定了。我们在伊甸园那里可以看到基督流血的一幅图画。没有基督的流血，公义的神怎能称义有罪的人？若不流血，神要遮盖堕落的人就不合法，不守法，不公义，不公平。然而，在神用皮衣遮盖罪人之前，神已在牺牲里审判且杀了他。神永不会击杀我们，因为祂已经在基督里杀了我们。基督在十字架上为公义的神所杀。因此，甚么时候我们对福音有反应，并且说『活，』神立即就来，用基督作我们的义遮盖我们。这意思就是说，神的称义乃是根据救赎。穿上皮衣是基于牺牲的流血，因那牺牲的羊羔实际上是罪人的代替。
22One day the Lord Jesus came, and John the Baptist said of Him, “Behold, the Lamb of God” (John 1:29). John 1:29 is a development of Genesis 3:21. In type, when the lambs were slain, Christ had already been slain in the eyes of God, for He was slain from the foundation of the world (Rev. 13:8). Hebrews 9:22 says, “Without shedding of blood there is no forgiveness.” Thus, this matter of shedding of blood was also sown as a seed in Genesis 3:2 1 and is developed in John 1:29 and Hebrews 9:22. If you read the Epistles in the New Testament, you will notice how many times the blood is mentioned. We have been redeemed by the precious blood of God’s Lamb ordained by God for us before the foundation of the world (1 Pet. 1:18-20). Christ was ordained before Adam’s fall. We can see a picture of the shedding 18 of Christ’s blood there in the garden. Without the shedding of blood, how can a righteous God justify sinful man? Without the shedding of blood, it would not have been legal, lawful, righteous, or fair for God to put a covering upon fallen man. However, before God covered sinful man with the coats of skins, God judged and killed him in the sacrifice. God will never kill us, because He has already killed us in Christ. On the cross Christ was killed by the righteous God. Thus, whenever we respond to the gospel and say, “Living,” God immediately comes and covers us with Christ as our righteousness. This means that God’s justification is based upon redemption. The putting on of the coats of skins was based upon the shedding of the blood of the sacrifice, for the sacrificial lamb was actually a substitute for sinful man.
（2） 遮盖的皮－联合
2) The Covering Skins—Union
23虽然很多基督徒谈到代替，谈到基督为我们死，但认识联合这事的却不多。真正的代替乃是根据联合。亚当和夏娃是有罪的，而羊羔已经被杀，血已经为他们的罪流出。羊羔的被杀如何能成为他们的被杀？如果羊羔和亚当、夏娃彼此是分开的，羊羔就不能代替他们。一旦亚当相信福音，神用羊羔皮的衣服遮盖他，他就与羊羔成为一。罪人和代替者成为一了。这就是联合。联合使代替生效，因为没有联合，代替就孤立了。除非我们进入那联合，不然，代替者就与我们无关。一旦我们有分于那联合，代替者所完成的就是我们的。基督在十字架上已经为我们作了一切，但若没有联合，祂在十字架上所完成的一切就与我们无关。但我们若说，『阿们，主，』基督就被我们穿上，我们就被放在基督里。我们既与基督是一，基督在十字架上所完成的就都变成我们的;这是我们的分。联合带进代替的效力，代替是基于联合。
23Although many Christians talk about substitution, about Christ’shaving died in our place, not many realize the matter of union. However, genuine substitution is based upon union. Adam and Eve were sinful, and the lambs were killed and their blood shed for their sins. How could the killing of the lambs have been their killing? If the lambs and Adam and Eve had been separate from one another, the lambs could not have substituted for them. Once Adam believed in the glad tidings God covered him with a coat of the lamb skins, and he became one with the lamb. The sinner had become one with the substitute. This is union. Union brings about the effective ness of substitution, for without union substitution stands alone. Substitution has nothing to do with us until we enter into that union. Once we participate in that union, whatever the substitute has accomplished is ours. Christ has done everything for us on the cross, but without union all that He has accomplished on the cross is unrelated to us. But if we say, “A men, Lord,” Christ will be put upon us, and we will be put in to Christ. Since we are one with Christ, whatever Christ has accomplished on the cross becomes ours; it is our portion. Union brings in the effectiveness of substitution, and substitution is based upon union.
24当我们传福音的时候，有些人总是问我们：『基督既在十字架上为我们死，那就彀了，为甚么我们还需要相信？你刚刚告诉我们，祂已经为我们完成了完全的救赎，为甚么我们还需要相信？』问题在于你需要联合。你若不相信基督，你就没有这联合。你若没有与祂联合，祂在十字架上所作的一切，就不能被你取用，被你应用。我们需要信入基督。圣经每逢说到相信救恩，都用介词『入』字。我们必须信入祂。这小小的『入』字表示联合。信入耶稣基督就是与祂合为一，与祂联合。如果我是个穷人，而你是个亿万富翁，你可能害怕与我联合，但我却很高兴与你联合，因为一旦我与你联合，你所有的一切就是我的。这就是为甚么许多女人要嫁给有钱的男人。根据加州法律，因著丈夫与妻子的联合，丈夫名下所有的一切也属于他的妻子了。我们有最好的结合。我们这些穷乞丐，已经嫁给了最大的亿万富翁基督。凡祂所有的，所是的，所作的并所要作的，凡祂所达到的并所得著的－每一样都是我们的。现在我们是在基督里。这联合的事也是种子撒在创世记里，并在新约书信里充分的发展，而在启示录二十一章成熟收获。
24When we preach the gospel, some people always ask us, “ As long as Christ has died for us on the cross, why do we need to believe? You have just told us that He has accomplished full redemption for us. Why then do we have to believe?” You need union. If you do not believe in Christ, you do not have this union. If you do not have union with Him, whatever He has done on the cross cannot be appropriated by you or applied to you. We need to believe in Christ. Whenever the Bible speaks about believing for salvation it uses the preposition “in.” We must believe in Him. This little word “in” denotes union. To believe in Jesus Christ is to be one with Him, to have union with Him. If I am a poor man and you are a billionaire, you might be afraid to be united with me, but I would be glad to be joined with you, because once I am united with you everything you have is mine. This is why so many women want to marry rich men. According to California law, because of the union between husband and wife, whatever the husband has in his name also belongs to his wife. We have the best marriage. We, the poor beggars, have been married to Christ, the greatest billionaire. Whatever He has, whatever He is, whatever He has done and is going to do, whatever He has attained and obtained—everything is ours. We are now in Christ. This matter of union was also sown as a seed in Genesis, has been fully developed in the Epistles of the New Testament, and will ripen into a harvest in Revelation 21
（六） 封闭生命树的道路
f. The Closing of the Way to the Tree of Life
（1） 原因
1) The Reason
25虽然我们看过，苦难的命定是要限制、拯救并保卫我们，也看过豫期的救赎，但还有一个实际的问题：生命树究竟如何？通往生命树的道路还能向堕落、有罪的人继续开启么？
25Although we have seen the ordination of sufferings to restrict, rescue, and guard us and although we have seen the anticipated redemption, there is still a practical problem: What about the tree of life? Can the way to the tree of life be left open to fallen and sinful people?
26虽然亚当和夏娃已经有了豫期的救赎，但他们当时并未得著真实的救赎，他们在性情里仍然有罪。他们若在这种情况下，就是在败坏的性情里，吃了生命树，他们就要带著有罪的性情活到永远。神不允许如此。象征神的生命树不可以让有罪的人接触。因此，在完成真实的救赎之前，神必须封闭生命树的道路。一旦真实的救赎完成了，人才可能再接近生命树。因此，创世记告诉我们，神为人豫备了豫期的救赎之后，祂就封闭了生命树的道路。
26Although Adam and Eve had the anticipated redemption, they did not then have the actual redemption. They were still sinful in nature. If they, being corrupted in nature, had eaten of the tree of life while in that condition, they would have lived forever with their sinful nature. God did not allow that. The tree of life signifying God must not be touched by sinful man. Thus, before the actual redemption was accomplished, God had to close the way to the tree of life. Once the actual redemption had been completed, access to the tree of life would again be possible. Thus, Genesis tells us that after God had prepared the anticipated redemption for man, He closed the way to the tree of life
（2） 凭藉
2) The Means
27想想神挡住通往生命树道路的凭藉，是很有意思的。在豫表上，神是藉著基路伯和发火焰的剑封闭这道路。在这里我们看见三个项目：基路伯、火焰及剑。我们在论到创世记这几章别的项目时曾说过，我们必须把创世记三章中所有的图画寓意化。将旧约寓意化绝对是正确的，因为主耶稣和使徒保罗都这样作过。
27It is very meaningful to consider the manner in which God barred the way to the tree of life. In figure, God closed the way by means of cherubim and a flaming sword. Here we see three items: the cherubim, the flame, and the sword. As we have said previously regarding other items in these chapters of Genesis, we must allegorize all of the figures in Genesis 3. It is absolutely correct to allegorize the Old Testament, for both the Lord Jesus and the apostle Paul did this
（a）基路伯－神的荣耀
a) The Cherubim—the Glory of God
28我们若读以西结九章以及希伯来九章，就会看见基路伯是神的荣耀的象征。以西结九章三节启示神的荣耀与基路伯同在，希伯来九章五节甚至说『荣耀的基路伯，』因为神用他们来表征、彰显并指明祂的荣耀。所以，生命树的道路被基路伯所封闭，意思就是被神的荣耀所封闭，在完成真实的救赎以先，神的荣耀不允许有罪的人接触祂。在罗马三章二十三节保罗说，众人都犯了罪，亏缺了神的荣耀。所以，封闭生命树道路的，乃是神的荣耀。神的荣耀不允许任何亏缺神荣耀的罪人接触祂。
28If we read Ezekiel 9 and 10 and Hebrews 9, we will see that the cherubim are symbols of God’s glory. Ezekiel 9:3 reveals that glory of God was with the cherub, and Hebrews 9:5 even speaks of “the cherubim of glory,” because they were used by God to signify, express, and indicate His glory. Therefore, the way to the tree of life was closed by the cherubim, meaning that it was closed by God’s glory. God’s glory did not allow sinful man to touch Him before the actual redemption had been accomplished. In Romans 3:23 Paul says that all have sinned and come short of the glory of God. So it was God’s glory which closed the way to the tree of life. God’s glory would not allow any sinful person who was short of His glory to contact Him
（b）火焰－神的圣别
b) The Flame—the Holiness of God
29火焰就是火，而火在豫表上表征神的圣别。神是烈火，（申四24,九3，来十二29,）任何凡俗的、不洁的、或有罪的东西都要被祂烧毁。这烈火表征神的圣别，非圣别没有人能见祂。（来十二14。）因此，封闭生命树道路的第二项目是神的圣别。
29The flame means fire, and fire in typology signifies the holiness of God. God is a consuming fire (Deut. 4:24; 9:3; Heb. 12:29). Anything common, unclean, or sinful is consumed by Him. This consuming fire signifies God’s holiness, and without holiness no man shall see Him (Heb. 12:14). Thus, the second item which closed the way to the tree of life was God’s holiness.
（c）剑－神的公义
c) The Sword—the Righteousness of God
30剑表征杀戮。创世记三章剑的杀戮指明神的公义。（参哀三42～43，罗二5。）如果没有牵涉到罪，而神把人杀了，那祂就要因所行的不义被定罪了。然而，罪既牵涉在内，照著公义的神，就有杀戮的需要。因此，杀戮的剑表征神公义的要求。所以，神的荣耀、圣别和公义封闭了通到生命树的道路，指明人只要是有罪的，就不准接触神这生命树。
30The sword signifies killing. In Genesis 3 the killing of the sword indicates God’s righteousness (cf. Lam. 3:42-43; Rom. 2:5). If God would kill someone without sin being involved, He could be condemned for acting unjustly. However, since sin was involved, there is, according to the righteous God, the need for killing. Hence, the sword for killing signifies the requirements of God’s righteousness. Therefore, God’s glory, holiness, and righteousness closed the way to the tree of life, indicating that man, as long as he was sinful, was not permitted to contact God as the tree of life
（3） 例证
3) The Examples
（a）神在西乃山上
a) God on Mount Sinai
31现在我们来看神封闭生命树道路的两个例证。在西乃山上神来眷临祂的百姓。（出十九10～21。）然而，祂似乎对摩西说，『摩西，告诉那些百姓，我必须在山的周围立一道界线，他们一个也不能越过。我是圣别的、公义的，且满了荣耀。你们有罪的人没有一个彀格跨过那界限。你们若这样作，就要死。』西乃山被云彩遮盖，其中有神的荣耀。（出二四16～17。）那荣耀要求很高，将一切有罪的人分隔在神的面光之外，并且封闭了通到生命树的道路。在山上还有烈火。（出十九。）以色列人太害怕了，他们对摩西说，『哦，不要叫我们到神那里去，你替我们去罢！请看山上有那烧灭人的火，我们一步也不敢往前。』那就是神圣别的要求。更进一步，神在西乃山上与摩西相会的时候，赐下了律法，就是十条公义的诫命。（出二十1～17。）这些诫命也是非常高的要求。这样，在西乃山上我们看见一幅有三个项目的图画：神的荣耀、神的圣别并神的公义。这些神圣的属性将要求和条件摆到有罪的人身上。因此，神的荣耀、圣别和公义，叫人与作生命树的神隔绝了。
31Now we need to consider two illustrations of God’s closing the way to the tree of life. On Mount Sinai God came to visit His people (Exo. 19:10—20:21). However, He seemed to say to Moses, “Moses, tell the people that I must have a boundary around the mountain and that none of them should cross over the boundary. I am holy, righteous, and full of glory. None of you sinful persons are qualified to step over that boundary. If you do, you will die.” Mount Sinai was covered with a cloud in which was the glory of God (Exo. 24:16-17). That glory was very demanding. It separated all sinful people from the presence of God and it closed the way to the tree of life. Also, on the mount was the consuming fire (Exo. 19:18). The Israelites were so terrified 18 that they said to Moses, “Oh, don’task us to go to God. You approach Him for us. Look what i son the mountain — the devouring fire. We dare not go one step further.” That was the requirement of God’s holiness. Furthermore, during His meeting with Moses on Mount Sinai God gave the law, the ten righteous commandments (Exo. 2 0:1-1 7). Those commandments also were very demanding. Thus, on Mount Sinai we see a picture of three items: the glory of God, the holiness of God, and the righteousness of God. These divine attributes placed demands and requirements upon sinful man. Hence, man was kept away from God as the tree of life by God’s glory, holiness, and righteousness.
（b）神在帐幕的至圣所里
b) God in the Holiest Place of the Tabernacle
32第二个例证是帐幕，其中心是至圣所。（利十六1～2。）神是在至圣所里，其中不断的充满著祂显出来的荣耀。然而，没有人能随时进入至圣所，因为法柜上的基路伯，（出二五18～20，）监视著罪人能否满足神公义的要求。这意思就是说，神的荣耀在那里观察著。同样，基路伯也绣在分隔的幔子上。（出二六31～34。）不仅如此，当亚伦的两个儿子拿答和亚比户，带著凡火进入圣所时，就被烧死了。（利十1～3。）火指明神的圣别，从至圣所发出，烧灭了他们。此外，至圣所内的法柜中有神的律法。（出四十20～，来九3～4。）这律法表征神的公义。所以，再一次我们看到神的荣耀、圣别、公义，要求有罪的人，并阻止有罪的人接触神。
32A second illustration is the tabernacle in the center of which was the Holiest of all (Lev. 16:1-2). God was in the holiest place, and His shekinah glory continually filled it. However, no man could enter the holiest place at anytime, because the cherubim which were over the ark (Exo. 25:18-20) were watching whether or not sinful man could fulfill the righteous requirements of God. This meant that the glory of God was there observing. Also, cherubim were embroidered on the separating veil (Exo. 26:31-34). Furthermore, when the two sons of Aaron, Nadab and Abihu, went into the holy place with strange fire, they were burned to death (Lev. 10:1-3). Fire, indicating God’s holiness, came out of the holiest place to devour them. Moreover, in the ark in the Holiest of all was the law of God (Exo. 4 0:2 0-2 1; Heb. 9:3-4). The law signified God’s righteousness. There fore, 21 once again we see that the glory, the holiness, and the righteousness of God made demands upon sinful man and prevented him from contacting God.
（4） 时限
4) The Time Limit
（a）到主耶稣在十字架上完成救赎为止
a) Until the Accomplishment of Redemption on the Cross by the Lord Jesus
33通到生命树的路只封闭到主耶稣完成救赎的时候为止。基督藉著祂在十字架上包罗万有的死，满足了神荣耀、圣别和公义一切的要求。
33The way to the tree of life was closed during the period of time preceding the accomplishment of redemption by the Lord Jesus. By His all-inclusive death on the cross Christ fulfilled all the requirements of God’s glory, holiness, and righteousness
《一》神荣耀的要求
1) The Requirement of God’s Glory
34主救赎的死满足了神荣耀的要求。当祂死的时候，那绣著荣耀基路伯的幔子，从上到下裂开。（太二七～51。）那幔子从上到下裂开的事实，证明这是神作的，并且证明神与人之间的阻隔从此除去了。人亏缺了神的荣耀，但现在藉著在基督里的救赎，人能被神称义。（罗三23～24。）
34His redeeming death satisfied the requirements of God’s glory. When He died the veil, in which were embroidered the cherubim of glory, was rent from top to bottom (Matt. 27:50-51). The fact that it was rent from top to bottom 50 proves that it was a work accomplished by God and that the barrier between God and man had been removed. Man was short of God’s glory, but now through the redemption that is in Christ man can be justified by God (Rom. 3:23-24).
《二》神圣别的要求
2) The Requirement of God’s Holiness
35基督在十字架上的死满足了神圣别的要求。藉著基督一次永远的献上身体，我们就得以圣别。（来十10。）藉著祂一次的献祭，基督就叫我们这些得以圣别的人永久完全。（来十14。）祂已藉自己的血叫我们圣别。（来十三12。）藉著基督的死，神的圣别成了我们的，并且祂圣别的要求对我们已不再是难处了。
35In the death of Christ on the cross God’s holiness was satisfied. We are sanctified, made holy, through the offering of Christ once for all (Heb. 10:10). By His one offering Christ has perfected us in sanctification, in holiness (Heb. 10:14). He has sanctified us with His blood (Heb. 13:12). Through the death of Christ God’s holiness is ours, and the requirement of His holiness is a problem to us no longer.
《三》神公义的要求
3) The Requirement of God’s Righteousness
36基督的死也尊荣了神的公义。神使基督替我们成为罪，好叫我们在祂里面成为神的义。（林后五21。）祂是那义的，代替了不义的，为罪受死。（彼前三18。）藉著基督的死，神的公义成了我们的，这义就不能把我们从公义的神，就是生命树隔开了。这样，藉著基督救赎的完成，通到生命树的道路再一次完全向我们打开了。
36The death of Christ has also honored God’s righteousness. God made Christ sin for us that we might be made the righteousness of God in Him (2 Cor. 5:21). As the just One, He suffered for sins on behalf of the unjust (1 Pet. 3:18). Through the death of Christ the righteousness of God has become ours and it cannot keep us from the righteous God who is the tree of life. Thus, the way to the tree of life has been completely opened to us once again through the accomplishment of Christ’s redemption
（b）开创了一条又新又活的路
b) A New and Living Way Opened
37因基督已满足了神公义、圣别和荣耀的要求，祂的血就给我们开创了一条又新又活的路。（来十19～20，22。）希伯来十章二十节的『新』字，意思是新鲜的，新作成的。我们有这样一条新鲜的路，新作成的路。藉著这条新的、鲜的、活的路，我们可以坦然无惧的进入隐密处，就是生命树所在之地。
37Since Christ has fulfilled the requirements of God’s righteousness, holiness, and glory, His blood has opened for us a new and living way (Heb. 10:19-20, 22). The word “new” in Hebrews 10:20 means “fresh,” “recently made.” We have such a fresh way, a way just recently made. By this new, fresh, and living way we have boldness to enter into the secret place where the tree of life is
38不要惧怕你罪恶的性情，牠已被钉在十字架上了。罪性、旧人、魂、己、丑陋的『我』－全都钉在十字架上了。所以，神有信心让我们有永远的生命。祂不怕我们带著堕落的性情活到永远，因为这性情已被基督包罗万有的死了结了。
38Do not be afraid of your sinful nature. It has been crucified on the cross. The sinful nature, the old man, the soul, the self, the ugly “I”—all have been crucified on the cross. Therefore, God has the confidence to permit us to have eternal life. He is not afraid that we will live forever with our fallen nature because it has been terminated by the all-inclusive death of Christ
（c）人准许接近神并享受祂作生命
c) Man Permitted to Approach God and Enjoy Him as Life
39现在我们能彀亲近神。（雅四8，来四，十19，22。）藉著基督的救赎，神已经进到我们的灵里。我们需要转向我们的灵，并藉著耶稣的血进入至圣所，在那里我们能接触生命树。这真是好！今天我们不再在豫期的救赎之下;我们乃在享受已经完成的救赎。这救赎给我们开创了一条又新又活的路进入至圣所。这条路不在伊甸园中，现今乃在我们的灵里。所以，我们现今可以坦然无惧的接触这位活神，祂就是生命树。因为我们的袍子已经洗净了，我们就有权柄来到生命树这里，享受牠的丰富。（启二二14。）
39Now we can draw nigh to God (James 4:8; Heb. 4:16; 1 0:1 9, 2 2). Through Christ’s redemption God has 16 come into our spirit. We need to turn to our spirit and through the blood of Jesus enter into the Holiest of all where we can touch the tree of life. This is wonderful. Today we are no longer under the anticipated redemption; we are enjoying the accomplished redemption. This redemption has opened a new and living way for us to enter into the Holiest of all. This way was not present in the garden, but it is now in our spirit. There fore, we now have boldness to contact the living God who is the very tree of life. Because our robes have been washed we have the right to come to the tree of life and to enjoy its riches (Rev. 22:14).