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出埃及记生命读经 · 第51篇

神的见证将神启示给祂的百姓

The Testimony of God Revealing Him to His People
1读经：出埃及记20:1-17;16:34;25:16;27:21;34:28；民数记1:50,53；申命记4:13；诗篇19:7。
1Scripture Reading: Exo. 20:1-17; 16:34; 25:16; 27:21; 31:18; 25:21-22; 26:33-34; 38:21; 34:28; Num. 1:50, 31:18; 25:21-22; 26:33-34; 38:21; 53; Deut. 4:13; Psa. 19:7
2在十九章，以色列人被带进神的同在中，并开始在神的山与神有交通。在前一篇信息里我们指出，神的百姓在与神的交通里，认识神的恩典和圣洁。在这交通的过程中，颁赐了律法。(二十1～17。）
2In chapter nineteen the children of Israel were brought into God’s presence and began to have fellowship with Him a tHis mountain. In the foregoing message we pointed out that in this fellowship with God His people came to know God’s grace and holiness. During the course of this fellowship, the law was given (20:1-17
一 律法是神的见证
I. THE LAW AS THE TESTIMONY OF GOD
3许多读者没有正确而恰当地了解出埃及记二十章。一般认为这一章告诉我们律法是如何颁赐的。这没有错，但这不是基本、主要的观念。本章的基本观念乃是：神将祂自己启示给祂的百姓，使他们能认识神是怎样的一位神。祂要以色列人认识，他们亲近怎样的一位神，他们与怎样的一位神有交通。不光要认识神圣的属性，如恩典和圣洁，更要认识神自己；这对以色列人是很重要的。在二十章四节用了形像和样式这两个词。创世记一章二十六节说到人的受造，也用到形像和样式这两个词。神照著祂的形像，按著祂的样式造人。因为创世记一章二十六节所用的形像和样式，是指著神的身位、神自己和神的所是说的。故此，人是照著神的所是造的。然而在二十章四节，这两个词是用在一则警告中：『不可为自己雕刻形像，也不可作甚么样式，彷佛上天、下3地，和地底下、水中的百物。』（直译。）在第三节主说：『在我面前，你不可有别的神。』（直译。）这里的『在…面前』，实际上的意思就是除了，在…之外。因此，主似乎是说：『我是独一的。在我面前，除我以外，你不该有别的神。你不该有甚么形像或样式，你只该有我的形像和样式。我是独一的，也是忌邪的。不要为自己作甚么形像或样式。』这些经文指明，十诫首先说到神的形像和样式。换言之，这些诫命引我们向著神自己。这表示律法不仅仅包含诫命，叫我们遵守。律法主要是一个见证，启示出主是怎样的一位神。
3Exodus 20 has not been properly and adequately understood by many readers. It is commonly thought that this chapter tells us how the law was given. This is correct, but it is not the basic, primary concept. The basic concept in this chapter is that God reveals Himself to His people and thus enables them to know what kind of God He is. He wanted the children of Israel to know what kind of God they were approaching, what kind of God with whom they were having fellowship. It was important for the children of Israel not only to know such divine attributes as grace and holiness, but also to know God Himself. In 20:4 the words image and likeness are used. Genesis 1:26, a verse which speaks of the creation of man, also uses the words image and likeness. God created man in His image and according to His likeness. As used in Genesis 1:26, the words image and likeness refer to God’s Person, to God Himself and to what He is. Hence, man was made according to what God is. In 20:4, however, these words are used in a warning: “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” In verse the Lord says, “Thou shalt have no other gods before me.” The word “before” here actually means besides, in addition to. Thus, the Lord seemed to be saying, “I am the unique One. Before Me, in addition to Me, you should not have any other god. You should not have any other image or likeness. The only image and likeness you should have should be Mine. I am unique and jealous. Do not make for yourselves an image or a likeness of anything.” These verses indicate that the Ten Commandments first speak of God’sim age and likeness. In other words, these commandments refer us to God Himself. This indicates that the law does not merely consist of commandments for us to keep. Primarily, the law is a testimony which reveals what kind of God the Lord is.
4律法有一个重要的原则：人制定怎样的律法，就显明他是怎样的人。比方说，如果罪犯能立法的话，他们定规会使犯罪合法化。再者，落后的国家会有相当野蛮的律法，而高度文明的社会会有高度文明的律法。这个原则也适用于神自己。神是立法者，祂赐律法，绝不会使过犯、罪恶合法。祂不会使偷窃或奸淫合法，因祂不是那样的一位神。只有行邪术的神会使这样的事合法化。一种律法总是启示出制定那个律法的是怎样的人。律法的头一个功用不是要暴露我们；它乃是将神启示给我们。多年前，我强调律法的功用是要暴露我们这个事实。然而在本篇信息中，我盼望强调这一点：律法的主要功用乃是将神启示给我们。神将祂的百姓带进祂的同在中，与祂交通，事奉祂，接触祂，敬拜祂，甚至与祂一同吃喝，以后就把祂自己启示给他们。在这以前，神没有向祂的百姓启示祂是怎样的一位神。不错，在创世记十七章，神的确告诉亚伯拉罕，祂是完全、全能、全丰的。然而，那不是对神自己的充分启示。只有到了出埃及记二十章，我们才有启示知道神是怎样的一位神。
4Concerning the matter of law, there is an important principle: the kind of law a person makes expresses the kind of person that one is. For example, if criminals could make laws, they would legalize crime. Furthermore, a backward country would have rather barbaric laws, whereas a highly cultured society would have highly cultured laws. This principle applies also to God Himself. God is a Law-giver. In giving the law, He would never legalize crime or sin. He would not legalize theft or adultery, for He is not that kind of God. Only the god of witchcraft would legalize such things. A law is always a revelation of what kind of person has enacted that law. The first function of the law is not to expose us; it is to reveal God to us. Years ago, I emphasized the fact that the law’s function was to expose us. In this message, however, I wish to emphasize the point that the primary function of the law is to reveal God to us. After God brought His people into His presence to have fellowship with Him, to serve Him, to contact Him, to worship Him, and even to feast with Him, He made Himself known to them. Prior to this time, God had not revealed to His people what kind of God He is. Yes, in Genesis 17 God did tell Abraham that He was perfect, almighty, and all-sufficient. However, that was not an adequate revelation of God Himself. Only when we come to Exodus 20 do we have a revelation of what kind of God our God is
5然而，这个启示不是直接赐下的。反之，它是藉著颁布律法而间接赐下的。表面看来，出埃及记二十章与颁布律法有关。实际上，这一章与揭示神的自己有关。神宣布律法，使祂的百姓认识祂自己。藉著律法，他们能了解神是怎样的神。神的律法乃是对神自己的启示。倘若我们要正确地了解这一段话，必须将这个观念牢记在心。申命记四章十三节说到『十条诫』，而出埃及记三十四章二十八节说到『十句话』。(直译。）『十句话』的说法很有意义。神认为十条诫命、十条律法就是十句话。这个说法进一步指明，律法乃是神对祂自己的启示，因为一个人所说的话，就把那个人启示出来。
5This revelation, however, is not given directly. Rather, it is given indirectly through the giving of the law. Apparently Exodus 20 is concerned with the giving of the law. Actually this chapter is concerned with the unveiling of God Himself. In decreeing the law, God made Himself known to His people. Through the law, they were able to understand what kind of God He is. The divine legislation is a revelation of God Himself. If we would understand this portion of the Word adequately, we must keep this concept firmly in mind. Deuteronomy 4:13 speaks of “ten commandments,” whereas Exodus 34:28 speaks of “ten words” (Heb.). The expression “ten words” is significant. God regards the Ten Commandments, the ten laws, as ten words. This expression is a further indication that the law is God’sr evelation of Himself, since the words a person speaks are a revelation of that person.
6出埃及记二十章没有清楚地说，那一条诫命是第一，那一条是第二，等等。虽然第四至第十条诫命是显而易见的，但很难断定那一条是第一、第二、第三。犹太人的领会是一种，天主教的领会是另一种，而更正教又是一种。我们要对十诫有正确的了解，就该看见它们实际上是由第二节开始的。第一节是引言，然后第二节和第三节继续说：『我是耶和华你的神，曾将你从埃及地为奴之家领出来。除了我以外，你不可有别的神。』第二节和第三节组成第一条诫命。请注意在第一条诫命中，使用『耶和华你的神』这个称呼。以下四条诫命也是如此。但尽管『耶和华你的神』这个词在前五条诫命中用到，却没有用在后五条。第二节至十一节使用耶和华这个称呼，给我们依据，将第三节与第二节连起来，因而将第二节看为第一条诫命的一部分。第二条诫命是从第四节至第六节。这里吩咐我们，不可雕刻形像，也不可作甚么样式，彷佛上天、下地，和地底下的百物；也不可跪拜那些像，因为主是忌邪的神。第三条诫命见于第七节，论到不可妄称耶和华的名；第四条记在第八节至十一节，论到安息日。第五条诫命（12）是关乎孝敬父母。其余五条诫命是在十三节至十七节。倘若我们仔细读十诫的记载，我们会看见，十诫五个五个分为两组。正如我们已指出，在第一组，每一条诫命都用到『耶和华你的神』这个神圣的称呼。但对于第二组的五条，耶和华的名一次也没有题起。因此，主名的使用是断定十诫之排列的决定性因素。人对于十诫排列的领会，也许是照著犹太人的方式、天主教的方式、更正教的方式，或是圣经的方式。依照犹太人的方式，把第二节看为第一条诫命，而第三节至第六节是第2二条。依照天主教的方式，认为第二节不是第一条诫命的一部分，第三节至第六节才是。又认为十七节是两条不同的诫命。依照大多数更正教徒所遵照的方式，与圣经的方式相近，认为第三节是第一条诫命，而第四节至第六节是第二条。然后认为十七节是第十条诫命。然而，我们已指出，第二节必须包含于第三节，算是第一条诫命的一部分。这就需要在前五条诫命中，包含耶和华这个神圣的称呼。依照圣经的方式，第一条诫命包含第二节和第三节；第二条包含第四节至第六节；第三条第七节：第四条八节至十一节；第五条十二节；而第六条至第十条，分别在十三节至十七节。
6Exodus 20 does not clearly say which commandment is the first, which is the second, and so on. Although the fourth through the tenth commandments are clearly identified, it is difficult to determine which are the first, second, and third. The Jews understand this in one way, the Catholics in another way, and the Protestants in still another way. In order to have the proper understanding of the Ten Commandments, we should see that they actually begin with verse 2. Verse 1 is the introduction, and then verses 2 and 3 continue, “I am Jehovah thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me” (Heb.). Verses 2 and 3 comprise the first commandment. Notice that in the first commandment the title “Jehovah thy God” is used. The same is true in each of the next four commandments. However, although the expression “Jehovah thy God” is used in each of the first five commandments, it is not used in any of the last five. The use of the title Jehovah in verses 2 through 11 gives us reason to join verse 3 with verse 2 and thus consider verse 2 as part of the first commandment. The second commandment is found in verses 4 through 6. Here we are commanded not to make a graven image or likeness of any thing in heaven, on earth, or under the earth, nor to bow down to them, for the Lord is a jealous God. The third commandment, concerning not taking the Lord’s name in vain, is found in verse 7; and the fourth, regarding the Sabbath day, is recorded in verses 8 through 11. The fifth commandment (v. 12) is about honoring our father and mother. The remaining five commandments are found in verses 13 through 17. If we read carefully the record of the Ten Commandments, we shall see that they are divided into two groups of five. As we have indicated, in the first group the sacred title “Jehovah thy God” is used with respect to each commandment. But with the second group of five, the name of Jehovah is not mentioned even once. Hence, the use of the Lord’s name is a determining factor in reckoning the arrangement of the Ten Commandments. The arrangement of the Ten Commandments may be understood according to the Jewish way, the Catholic way, the Protestant way, or the biblical way. According to the Jewish way, verse 2 is regarded as the first commandment, and verses 3 through 6 as the second. According to the Catholic way, verse is not regarded as part of the first commandment, only verses 3 through 6. Furthermore, verse 17 is reckoned as two distinct commandments. According to the way followed by most Protestants, which is close to the biblical way, verse 3 is considered the first commandment, and verses 4 through 6, the second. Then verse 17 is regarded as the tenth commandment. However, as we have pointed out, verse 2 must be included with verse 3 as part of the first commandment. This is necessary to have the sacred title, Jehovah, included in each of the first five commandments. According to the biblical way, the first commandment includes verses 2 and 3; the second, verses 4 through 6; the third, verse 7; the fourth, verses 8 through 11; the fifth, verse 12; and the sixth through tenth, verses 13 through 17 respectively.
7圣经清楚地告诉我们，神亲自将十条诫命写在两块石版上。前四条与神有关，后六条则与人有关。有些出埃及记的读者会以为，前四条与神有关的诫命，写在一块石版上，而后六条与人有关的诫命，写在第二块石版上。然而，十诫必须五个五个地分为两组。这指明第五条论到孝敬父母的诫命，与前四条与神自己有关的诫命并列。多年来，我努力要为这件事寻找依据而没有成功，最终我看见这个依据与我们人类的根源有关。在路加第三章，人的世代一直追溯到亚当，然后追溯到神。这指明我们孝敬父母，就是尊重我们的根源，我们的根源最终乃是神自己。神要将第五条诫命与前四条并列，证明就在于这个事实：『耶和华你的神』这个神圣的称呼用于这一条诫命，但没有用于以下的五条诫命。神的名在四条论到神的诫命，和头一条论到人的诫命中题到，但没有在其它五条论到人的诫命中题起，定规是有原因的。这原因乃在于我们孝敬父母，便记念了我们的根源。许多时候我问不信的人，他们的祖先是谁。然后我请他们追溯，直到他们必须追溯根源到神自已。我们人类的祖先使我们想起神，引我们归向神，并把我们带回到神作我们的根源。所以，人轻看父母是一件非常严重的事。轻看父母就是轻看我们的根源、本源，尤其当我们晓得根源其实不是人的祖先，乃是神自己。
7The Bible tells us clearly that the Ten Commandments were written on two stone tablets by God Himself. The first four commandments are related to God, whereas the last six are related to man. Some readers of Exodus may think that the first four commandments, the commandments concerning God, would have been inscribed on one tablet of stone, whereas the last six, the commandments concerning man, would have been written on the second tablet. However, the Ten Commandments had to be divided into two groups of five. This indicates that the fifth commandment, concerning the honoring of parents, is ranked with the first four commandments, related to God Himself. For years I was unsuccessful in my efforts to find a reason for this. Eventually I came to see that the reason is related to our source as human beings. In Luke 3 the human generations are traced all the way back to Adam, and then to God. This indicates that when we honor our parents, we honor our source, which, ultimately, is God Himself. Proof that God intended to rank the fifth commandment with the first four commandments rests in the fact that the sacred title “Jehovah thy God” is used in this commandment, but not in any of the following five commandments. There must be a reason the divine name is mentioned in each of the four commandments concerning God and the first commandment concerning man, but not in any of the other five commandments concerning man. The reason is that by honoring our parents we remember our source. A number of times I have asked unbelievers who their father is. Then I have asked them to trace back further and further until they had to trace their source to God Himself. Our human fathers remind us of God, refer us to God, and bring us back to God as our source. Therefore, it is a very serious thing for a person to despise his parents. To despise our parents is to despise our source, our origin, especially when we realize that our origin is not actually our human father, but is God Himself.
8我们人类的根源乃是神。不信神的人应当问问自己他们从那里来。他们该追本溯源，直到寻见他们的根源。那些诚诚实实这样作的人会发觉，最终他们的根源乃是神。孝敬父母就是记念我们的根源。我信这就是第五条诫命，和前四条论到神自己的诫命，写在同一块石版上的原因。我信这也是它包含『耶和华你的神』这个名称的原因。我能见证从孝敬父母所得著的祝福。在以弗所六章二节和三节保罗指出，孝敬父母是第一条带应许的诫命。根据出埃及记二十章十二节，倘若我们孝敬父母，我们的日子在地上便得以长久。这是指长寿的福。长寿的福与神作我们的根源有关，因为只有这生命的源头，能赐给我们长寿。这是第五条诫命与前四条论到神的诫命有关的另一个原因。这条诫命引我们归向神，并指明神是生命的源头。如果我们遵守这条诫命，神必赐给我们长寿。如果要我们的家庭，我们的国家蒙神祝福，我们必须孝敬父母，因而记念神自己是我们的根源。
8Our source as human beings is God. Those who do not believe in God should ask themselves where they came from. They should trace their origin until they find their source. Those who do this honestly will realize that ultimately their source is God. To honor our parents is to remember our source. I believe this is the reason the fifth commandment was inscribed on the same tablet as the first four commandments concerning God Himself. I believe that it is also the reason that it includes the name “Jehovah thy God.” I can testify to the blessing we receive from honoring our parents. In Ephesians 6:2 and 3 Paul pointed out that the commandment about honoring our father and mother is the first commandment with a promise. According to Exodus 20:12, if we honor our parents, our days will be long upon the earth. This refers to the blessing of long life. The blessing of longevity is related to God as our source, for only He, the source of life, can grant us a long life. This is another reason the fifth commandment is related to the first four commandments regarding God. This commandment refers us to God and indicates that He is the source of life. If we keep this commandment, God will surely give us a long life. If we want our family and our country to be blessed by God, we must honor our parents and thereby remember God Himself as our source
9我盼望所有在主恢复里的青年人，都孝敬父母，不触犯他们。然而这不是说，如果父母要他们否认主或拜偶像，他们就该依从父母。神的话必须是我们的标准。只要父母所要求的，不违背圣经的标准，青年人就该顺服他们。根据保罗在以弗所六章的话，这乃是享受长寿之福的路。
9I hope that all the young people in the Lord’s recovery will honor their parents and not offend them. This does not mean, however, that they should follow their parents if their parents require them to deny the Lord or to worship idols. The Word of God must be our standard. As long as their parents do not require anything that is contrary to the standard of the Bible, the young people should obey them. According to Paul’sword in Ephesians 6, this is the way to enjoy the blessing of long life
二 启示神的所是
II. A REVELATION OF WHAT GOD IS
10我们已经看见，在三十四章二十八节，十诫称为神的十句话。根据圣经，话代表彰显。某一个人所说的话，就是那个人的彰显。如果一个人不说话，他就是奥秘的，无法知道他里面是甚么。我们愈说话，就愈得著彰显，并且里面的所是就愈被暴露出来。这适用于作为神十句话的十诫。十诫不光是律法，更是神的彰显。藉这十句话，神将祂自己启示给我们。
10We have seen that in 34:28 the Ten Commandments are called the ten words of God. According to the Bible, words denotes expression. The words spoken by a particular person are the expression of that person. If a person is silent, he will be mysterious. There is no way to know what is within him. The more we speak, the more we are expressed, and what is within us is exposed. This applies to the Ten Commandments as the ten words of God. The commandments are not merely laws; they are also God’sex press i on. Through these ten words, God has revealed Himself to us
（一） 忌邪
A. Jealous
11在我年幼的时候，我认为神心胸宽大。当我在圣经中读到神是一位忌邪的神，我很困惑。对我来说，嫉妒不是积极的东西。我当然不愿被人认为是一个嫉妒的人。我情愿被人认为是仁慈、心胸宽大，并且包容一切的人。许多人对神有这样的观念，认为所有的宗教都是一样的。他们不喜欢听见我们传福音说，印度教、佛教、回教是错误的。这样的人宁愿认为神心胸宽大，一点也不嫉妒。但就如十诫启示神是忌邪的，祂不会容忍偶像。在十诫之外，我们无法认识神是这样狭窄或是忌邪。神要我们爱祂，并且单单爱祂。倘若我们爱某人或某物，代替了祂，祂就会嫉妒。因此，十诫首先启示神的忌邪，甚至神的愤恨。（罗九13。）嫉妒生出愤恨。圣经不光说，神是慈爱的，还说神是忌邪的。在哥林多后书十一章二节，保罗说到神的嫉妒。（直译。）那十句话，就是神的彰显，启示神是独一的。祂是忌邪的神，祂不会给别神留地步。不要容让别的东西成为你的神。不要把教育或财富当作你的神。惟独神必须是你的神。
11When I was very young, I thought that God was broad-minded. When I read in the Bible that He is a jealous God, I was bothered. To me, jealousy was not a positive thing. I certainly would not want to be thought of as a jealous person. I would much rather be regarded as kind, broad-minded, and all- embracing. Many who have such a concept of God think that all religions are the same. They do not like to hear in our gospel preaching that Hinduism, Buddhism, and Islam are in error. Such people prefer to think that God is broad-minded and not in the least jealous. But, as the Ten Commandments reveal, God is jealous, and He will not tolerate idols. Apart from the Ten Commandments, there would be no way for us to realize that God is narrow, or jealous, in this way. God wants us to love Him and Him alone. If we love someone or something in place of Him, He will be jealous. Thus, the Ten Commandments first reveal God’s jealousy, even His hatred (Rom. 9:13). Jealousy results in hatred. The Bible says not only that God is love, but also that He is jealous. In 2 Corinthians 11:2 Paul refers to the jealousy of God. The ten words, the expression of God, reveal that God is unique. He is a jealous God, and He will not give place to any other god. Do not allow anything else to be your god. Do not take education or wealth as your god. God alone must be your God
（二） 圣洁
B. Holy
12十诫也启示神是圣洁的。第四条诫命论到守安息日是与神的圣洁有关，就是神与一切事物都有分别。根据创世记第二章，神使第七日成圣，或使它成为圣洁。因此，安息日是第七日，乃是神的圣洁、神的分别的一个记号。虽然许多犹太人和安息日会会友守安息日，但很少人知道向主守日的真正意义。很少人了解安息日乃是神圣洁的记号。尽管外邦人是凡俗的，神的百姓却已分别归祂。有一日归给神，作为分别的标记。遵守这日就确认他们是神圣洁和被分别的百姓。不但如此，这还启示我们所敬拜的神是圣洁、有分别的。作为祂的百姓，我们必须有一个标记、记号，从神自己以外的一切分别出来。这启示出我们的神是圣洁的。
12The Ten Commandments also reveal that God is holy. The fourth commandment, which concerns keeping the Sabbath, is related to God’s holiness, to His being separate from all things. According to Genesis 2, God sanctified the seventh day, or made it holy. Thus, the Sabbath as the seventh day is a sign of God’s holiness, of His separation. Although many Jews and Seventh- Day Adventists keep the Sabbath, not many know the true significance of keeping a day unto the Lord. Not many realize that the Sabbath is a sign of God’s holiness. Although the Gentiles are common, God’sp eople have been separated unto Him. As a mark of separation, one day is set apart unto Him. The keeping of this day identifies them as God’sho ly and separated people. Furthermore, this reveals that the very God whom we worship is holy, separate. As His people, we must have a mark, a sign, of our separation from everything other than God Himself. This reveals that our God is holy.
（三） 慈爱
C. Loving
13十二节至十四节启示神是一位爱的神。如果我们不孝敬父母，意思就是不爱他们。同样地，如果我们爱人，就不会窃取别人的东西。在马太二十二章三十七至四十节，主耶稣含蓄地回答反对祂的人说，全律法都包含在爱神和爱人里面。我们不光必须以全人来爱主，也必须爱人如己。在加拉太五章十四节保罗说：『因为全律法都包在爱人如己这一句话之内了。』倘若我们从深处来看十诫，就会看见神的爱启示在里面。
13Verses 12 through 14 reveal that God is a God of love. If we do not honor our parents, it means that we do not love them. Likewise, if we love others, we shall not steal from them. In Matthew 22:37-40 the Lord Jesus answered His opposers by implying that the whole law is fulfilled in loving God and man. We must not only love the Lord with our whole being, but we must also love others as we love ourselves. In Galatians 5:14 Paul says, “For the whole law is fulfilled in one word, in this, You shall love your neighbor as yourself.” If we consider the Ten Commandments in depth, we shall see that God’s love is revealed in them
14出埃及记二十章五节和六节说，恨神的，神必追讨他的罪，自父及子，直到三四代，但爱神守神诫命的，神必向他们发慈爱，直到千代。神的爱也启示在这两节里。神追讨罪孽，直到三四代，但对那些爱祂的人，祂必发慈爱，直到千代。在此我们看见神的慈爱。你若恨神，神必向你的家人追讨，直到三四代。这意思是说，神必追讨你恨祂的罪，直到这么多代。但我们若爱神，祂的怜悯必在我们身上，直到千代。在圣经中，一千代表完全。例如，作诗的人说，在主的院宇住一日，胜似在别处住千日。(诗八四10。）享受神的怜悯达到完全，就是享受它直到永世。神的怜悯是无穷无尽的。尽管神的怒气可以计算，但神的怜悯却是无法计算的。
14Exodus 20:5 and 6 say that God visits the iniquity of the fathers upon the children unto the third and fourth generation of those who hate Him, but He shows mercy unto thousands of generations who love Him and keep His commandments. God’s love is revealed in these verses also. God will charge iniquity as far as the third or fourth generation, but to those who love Him, He will show mercy for a thousand generations. In this we see God’s lovingkindness. If you hate God, He will visit your family for three or four generations. This means that He will charge you with hatred toward Him for this number of generations. But if we love God, His mercy will be upon us for a thousand generations. In the Bible, a thousand denotes fullness. For example, the psalmist said that a day in the Lord’s courts is better than a thousand (Psa. 84:10). To enjoy God’s mercy to the fullest is to enjoy it for eternity. His mercy is endless. Although God’sang er can be counted, His mercy is beyond counting
（四） 公义
D. Righteous
15十诫也启示我们的神是公义的。因为神是公义的，祂必追讨恨祂之人的罪，直到三四代。如果祂不这样作，祂就不是公义的神。为了表明祂是公义的，祂必须这样作。如果你恨祂，祂会照著祂的公义来对待你。但同时祂也是怜悯、慈爱的。
15The Ten Commandments also reveal that our God is righteous. Because He is righteous, He will visit those who hate Him for three or four generations. If He failed to do this, He would not be a righteous God. He must act in this way in order to indicate that He is righteous. If you hate Him, He will deal with you according to His righteousness. At the same time, however, He is merciful and loving
（五） 真实
E. Truthful
16出埃及记二十章十六节说：『不可作假见证陷害人。』这条诫命启示神是真实的。不作假见证，意思是我们必须说实话，不可撒谎。这条诫命与破坏人的谎言有关，它说出我们必须诚信真实。
16Exodus 20:16 says, “Thou shalt not bear false witness against thy neighbor.” This commandment reveals that God is truthful. To refrain from bearing false witness means that we must speak the truth and not lie. This commandment is concerned with lies that damage others. It indicates that we must be honest and truthful.
17凡说谎的人都在黑暗里，但说真话的人都在光中。神是真实的神，是光的神。我们甚至听见，神自己就是光，在祂毫无黑暗。(约壹一5。）这意思是说，在神没有虚假。反之，撒但是谎言之父。(约八44。）这样，他就是黑暗的神和黑暗的权势。撒但没有真实。所以，撒但是属黑暗的。但在我们的神有诚信又有真实。因为祂是光，祂不能说谎。光乃是真理的源头。如果我们探究这些经节的深处，我们会看见，十诫隐含著光。事实上，这十句话是光的话。这神圣的律法满了光。人所订的律法也是这样。倘若某一个城市某一个国家没有律法，那个城市那个国家就在黑暗里。律法在那里，光也在那里。律法总是光照，它显明人的光景。神的十句话、十条诫，乃是光的话，暗示我们的神是一位光的神。在祂没有虚假，也没有黑影。祂在每一方面都是真实的，因为祂就是光。如果罪人来到出埃及记二十章所记载神的十句话面前，他们会看见光，并且蒙光照。假定某人偷了许多东西，这样的人读到论到偷窃的诫命，他就会蒙光照。神圣的律法会照耀他。那十句话带著从神来的光光照我们。哦，十诫的确是我们神的启示！我们进入这十句话的深处，就看见神是忌邪的、圣洁的、慈爱的、公义的，且是真实的。
17Those who tell lies are in darkness, but those who speak the truth are in light. As the truthful God, God is the God of light. We are even told that He Himself is light and that with Him there is no darkness at all (1 John 1:5). This means that with God there is no falsehood. Satan, on the contrary, is the father of lies (John 8:44). As such, he is the god of darkness and the power of darkness. With Satan there is no truthfulness. Therefore, Satan is of darkness. But with our God there is both faithfulness and truthfulness. Because He is light, He cannot lie. Light is the source of truth. If we dig into the depths of these verses, we shall see that light is implied with the Ten Commandments. Actually, these ten words are words of light. This divine law is full of light. The same is true even of man- made laws. If in a city or country there were no laws, that city or country would be in darkness. But where there is law, there is light. Law always enlightens. It makes a person’s situation clear. God’st en words, the Ten Commandments, are words of light, and they imply that our God is a God of light. With Him there is no falsehood and there are no shadows. In every respect He is truthful, for He is light. If sinners would come to the ten words of God recorded in Exodus 20, they would see light and be enlightened. Suppose a certain person has stolen a number of items. When such a one reads the commandment about stealing, he will be enlightened. The divine law will shine upon him. The ten words enlighten us with the light which comes from God. Oh, the Ten Commandments are certainly a revelation of our God! When we get into the depths of these ten words, we see that God is jealous, holy, loving, righteous, and truthful
（六） 纯一
F. Pure
18这些话也启示神是纯一的。祂的纯一摸著我们里面的人。前面九条诫命与外面的行为有关，而第十条与隐藏在我们里头的罪有关，主要是在我们的思想里。事实上，第一条诚命也与我们里面的光景有关。在真神以外有别的神，主要是一件里面的事。然而，制造某样东西的形像或样式是一个外面的行为。因此，第一条诫命摸著我们里面的光景，而论到贪心的诫命也同样摸著我们里面的光景。第一条和最后一条诫命一同暴露我们里头的拜偶像和贪心。在我们里头满了偶像和贪心。歌罗西三章五节说，贪心就是拜偶像。保罗在罗马七章论到贪心。他愈想不贪心，贪心愈在他里头发动。因此，保罗在罗马七章不是论到外面的行为，乃是论到里头贪心的问题。
18These words also reveal that God is pure. His purity touches our inner being. Whereas the first nine commandments are related to outward conduct, the tenth is related to the sin hidden within us, mainly in our thoughts. Actually, the first commandment is also related to our inward condition. To have another God besides the true God is primarily an inward matter. However, to make an image or likeness of something is an outward deed. Hence, the first commandment touches our inward condition, and the commandment about coveting likewise touches our inward condition. The first and the last commandment together expose the idolatry and covetousness within us. Inwardly we are filled with idols and coveting. Colossians 3:5 says that covetousness is idolatry. Paul refers to covetousness in Romans 7. The more he tried to stop coveting, the more covetousness was awakened within him. Thus, in Romans 7 Paul was not concerned with outward deeds, but with the inward problem of covetousness.
19我们贪心的事实说出我们不纯一。惟有神是纯一的，因为纯一的人不贪心。我们贪心是因为不纯一、不清洁。倘若我们的心、愿望、意念，在各方面都是纯一的，我们就不会起贪心。论到贪心的诫命启示出神的纯一。在这条诫命的光底下，我们都需要看见，我们里头不纯一。我们都有某种程度的贪心。但因神是纯一的，在祂没有贪心。
19The fact that we are covetous indicates that we are not pure. Only God is pure, for those who are pure do not covet. We covet because we are impure and unclean. If our heart, desire, and intention were pure in every way, we would not be covetous. The commandment about coveting reveals God’s purity. Under the light of this commandment, we all need to see that inwardly we are not pure. We all have a certain amount of covetousness. But because God is pure, with Him there is no covetousness
20因为律法是神的启示，它就是神的见证。根据三十一章十八节，写上十诫的两块石版，称为『两块见证的版』。（直译。）这说出律法是神的见证。当两块法版放在约柜里，见证就存在约柜里。此外，金罐里的吗哪也放在法版之前。然而，十六章三十四节告诉我们，吗哪『放在见证的柜前存留。』（直译。）这证明律法就是见证。诗篇十九篇七节进一步指明这事。在这里，希伯来诗常见的对句告诉我们：『耶和华的律法全备，能苏醒人心；耶和华的见证确定，能使愚人有智慧。』（直译。）因而主的律法就是主的见证。作为主的见证，律法见证我们的主是怎样的神。因著律法，就是神的见证，放在约柜里，26:33-约柜就称为见证的柜；（二五21～，二六33～34；）又因著约柜在帐幕里，帐幕就称为见证的帐幕。（三八21，民一50，53。）律法是见证，约柜是见证的约柜，而帐幕是见证的帐幕。律法是基督的豫表、图像，基督说出神、描述神，并彰显神。所以，律法乃是作为神见证之基督的豫表。看见律法是见证，将神启示给我们，对我们来说是要紧的。律法是基督的豫表，豫表基督是神的见证，是完全而正确地描述神并彰显神的那一位。正如律法是神的十句话，将神启示给祂的百姓，照样，基督也是神的话，将神启示给我们。
20Because the law is a revelation of God, it is God’s testimony. According to 31:18, the two tables of stone on which the Ten Commandments were written are called the “two tables of testimony.” This indicates that the law was God’s testimony. When the tables of the law were put into the ark, the testimony was put in the ark. Furthermore, the manna in the golden pot was placed in front of the tables of the law. However, we are told in 16:34 that it was “laid up before the Testimony to be kept.” This proves that the law was the testimony. Psalms 19:7 is a further indication of this. Here, in the parallelism often found in Hebrew poetry, we are told, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple.” The law of the Lord is thus the testimony of the Lord. As the Lord’s testimony, the law testifies of what kind of God our Lord is. Because the law, God’s testimony, was placed in the ark, the ark was called the ark of testimony (25:21-22; 34); and because the ark was in the tabernacle, the 22 tabernacle was called the tabernacle of the testimony (38:21; Num. 1:50, 53). The law was the testimony, the ark was the ark of testimony, and the tabernacle was the tabernacle of testimony. The law is a type, a figure, of Christ who speaks God, describes God, and expresses God. The law is, therefore, a type of Christ as God’s testimony. It is crucial for us to see that the law is a testimony which reveals God to us. As a type of Christ, it typifies Christ as God’s testimony, the One who describes God and expresses Him in a full and adequate way. As the law is the ten words of God which reveal God to His people, so Christ is the Word of God revealing God to us.