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出埃及记生命读经 · 第52篇

律法是神活的话，将神的本质

The Law Being the Living Word of God
1读经：出埃及记20:1-17;34:28;31:18；申命记4:13；诗篇19:7-8。
1Infusing His Substance into His Loving Seekers Scripture Reading: Exo. 20:1-17; 34:28; 31:18; Deut. 4:13; Psa. 19:7-8
220:1-当我们来看二十章一至十七节所记载律法的颁赐，我们需要认识这件事发生在神的山上，在那里神的百姓已被带进与神的交通中。
2As we consider the giving of the law recorded in 17, we need to realize that this event took place on the mountain of God, where God’sp eople had been brought to have fellowship with Him.
一 律法
I. THE LAW
3我年轻的时候，受到一些系统神学书籍的影响，认为律法是消极的东西。一题到律法，一种消极的印象不光在我心中，也在我整个人里面。以后许多年来，我都认为律法是消极的，我是在神恩典之下的人，不在律法之下，我不在意律法。就我而论，圣经中的律法不是积极的。然而，我逐渐懂得，尤其藉著读出埃及记，我懂得出于神或是从神而来的，没有一样会是消极的。反之，从神而来的每样事物，定规是积极的。二十章一至十七节所记的十诫，就是如此。倘若我们只照著头脑的知识来思想律法，我们会以消极的方式来看它。但如果我们晓得，律法是在积极的光景中颁赐的，我们就会看见，律法是神活的话，将神的本质注入到祂所爱的寻求者里面。保罗说，律法是藉著天使设立的。（加三19。）然而，出埃及记二十章没有题到天使。根据这一章，律法是神自己直接颁赐的。论到律法的颁赐，出埃及记二十章一节很有意义：『并且神吩咐这一切的话，说。』(直译。）『并且』这个连接词，将二十章和十九章连起来。在出埃及记十九章我们看见，神将祂的百姓领到神的山，与祂有交通。神已将百姓从埃及领出来，并在神的山把他们聚集到祂那里。这意思是说，神从天上降临到地上，与祂的百姓有交通。当然，人升到天上的神那里去是不可能的。但在出埃及记十九章，神降临在一座特别的山上，在那里神能遇见祂的百姓。就在神遇见祂的百姓，以及百姓在交通中接触神的地方，颁赐了律法。有些神学家也许忽略了这一幅颁赐律法的图画。他们倾向于把神除外，消极地专注于律法。我年轻时，以为神在天上，藉著天使，将律法赐给祂在地上的百姓，这就是我有那个印象的原因。依照这个观念，神颁赐律法时，远离祂的百姓，他们无法进前接触神。根据这个看法，颁赐律法的神没有接触百姓，接受律法的百姓也没有遇见神。
3When I was young, I was influenced by certain books of systematic theology to consider the law as something negative. Concerning the law, a negative impression was made not only on my mind but on my whole being. For many years thereafter, I thought of the law in a negative way. As a person under God’s grace, not under the law, I did not care for the law. As far as I was concerned, the law in the Bible was not positive. However, I gradually came to realize, especially from reading the book of Exodus, that nothing that is of God or from God could ever be negative. On the contrary, everything that comes out from God must be positive. This is true, then, of the Ten Commandments recorded in 20:1-17. If we consider the law only according to our mental knowledge, we shall view it in a negative way. But if we realize that the law was given in a positive situation, we shall see that the law is the living word of God which infuses His substance into His loving seekers. Paul says that the law was ordained through angels (Gal. 3:19). However, there is no mention of angels in Exodus 20. According to this chapter, the law was given directly by God Himself. Concerning the giving of the law, verse 1 of Exodus 20 is of great significance: “And God spake all these words.” The conjunction “and” joins chapter twenty with chapter nineteen. We have seen that in Exodus 19 God brought His people to His mountain to have fellowship with Him. God had brought the people out of Egypt and had gathered them unto Himself at His mountain. This means that God came down from heaven to earth to have fellowship with His people. It was, of course, impossible for man to ascend to heaven, where God was. But in Exodus 19 God descended to a particular mountain, where He could meet with His people. At the very place where God was meeting with His people and where they were contacting Him in fellowship, the law was given. Some theologians may neglect such a picture of the giving of the law. They may have the tendency to exclude God and to concentrate on the law in a negative way. This was the reason that, as a youth, I was given the impression that God in heaven gave the law through the angels to His people on earth. According to this concept, God was far away from His people when the law was given, and they had no way to come into contact with Him. According to this view, the law - giving God did not contact the people, and the law- receiving people did not meet with God.
4当我年轻时，也受过教导说，根据约翰第一章，律法是藉著摩西传的，直到基督道成肉身的时候，神才临到人。然而，在出埃及记十九章和二十章，我们看见在基督道成肉身以前，神的确降临遇见祂的百姓。即使在出埃及记二十章以前，神也向亚伯拉罕显现过。但那次显现是小规模的。在出埃及记十九章和二十章，当神降临遇见百姓，并将律法颁赐给他们的时候，有两百多万人聚集在神的山那里。
4When I was young, I also was taught, according to John 1, that the law was given through Moses, but that God did not come to man until the time of Christ’sin carnation. However, in Exodus 19 and 20, we see that God did come down to meet with His people before Christ’sin carnation. Even prior to the time of Exodus 20, God had appeared to Abraham. But that appearing was on a very small scale. In Exodus 19 and 20, more than two million people were gathered at the mountain of God when God came down to visit them and to give them His law
5神将百姓从埃及领到神的山以后，就开始与他们交通，并对他们说话。出埃及记三十一章十八节指明神对他们说话。在神的山那里，神与人谈话、交通、来往。根据十九章四至六节，神说，祂如鹰将他们背在翅膀上，带来归祂。祂又说，他们要成为祂自己的产业，成为祂的奇珍，并且要归祂作祭司的国度，为圣洁的国民。这些话是神和祂百姓之间积极谈论的一部分。这样的谈论不是一些律法的命令，乃是在交通的时间里，神对祂百姓所说的话。正如二十章一节所指明的，十诫的颁赐乃是这个在交通中谈论的延续。这一节不是说：『神将诫命赐给百姓。』它说：『神吩咐这一切的话，说。』二十章所有的不光是一张诫命的清单。二十章一节说：『神吩咐这一切的话，说。』这个事实表明十诫乃是神的话。在三十四章二十八节，十诫甚至称为『十句话』。（直译。）根据提摩太后书三章十六节，圣经都是神的呼出。（直译。）这指明圣经就是神的呼吸。神的说话就是神的呼吸。每当神说话，祂的呼吸就将祂的成分传输到接受祂话的人里头。
5After God had brought the people out of Egypt to the mountain of God, He began to have fellowship with them and to speak with them. Exodus 31:18 indicates that He communed with them. There, at the mountain of God, God was talking, conversing, having communion, with man. According to 19:4-6, God said that He had borne them on eagles’ wings and had brought them to Himself. He also said that they would be His personal possession, His peculiar treasure, and would be unto Him a kingdom of priests and a holy nation. These words were part of the very positive conversation between God and His people. Such a conversation was not the decree of certain laws; it was a time of fellowship in which God spoke to His people. As 20:1 indicates, the giving of the Ten Commandments was the continuation of this conversation in fellowship. This verse does not say, “And God gave commandments to the people.” It says, “And God spake all these words.” What we have in chapter twenty is not merely a list of commandments. The fact that 20:1 says that “God spake all these words” shows that the Ten Commandments are God’swords. In 34:28 the commandments are even called “the ten words” (Heb.). According to 2 Timothy 3:16, all Scripture is God - breathed. This indicates that the Scriptures are God’s breath. God’s speaking is His breathing. Whenever God speaks, His breath conveys His element into the ones who receive His word.
6二十章一节开头的连接词『并且』非常重要，因它将二十章和十九章连起来。因此，二十章是神在十九章说话的延续。我们已经看见，十诫乃是神的话，甚至就称为神的话。你曾听见过十诫是十句话么？话和诫命大不相同。诫命是我们必须遵守并履行的要求。然而，神的话是神的气，因为神说话就是祂的呼吸。神藉著说话，将祂自己吹进听祂话的人里头。十诫称为十句话，这个事实是说，它们不光是给我们遵守的律法。这些诫命不只是神圣律法的许多命令。神不仅赐给祂的百姓十条律法，十条诫命；神在和他们的交通中，说了十句话。倘若诫命不过是律法，神的百姓除了尽力遵守以外，就不能作甚么了。但既然十诫也是神的话，神的呼吸，那些在爱里追求神的人，就可以把这些话当作神的呼吸，接受到他们里面。
6The conjunction “and” at the beginning of 20:1 is very important, for it connects chapter twenty to chapter nineteen. Chapter twenty is thus the continuation of God’s speaking in chapter nineteen. As we have seen, the Ten Commandments are God’swords and are even called the words of God. Have you ever heard that the Ten Commandments are the ten words? There is a big difference between words and commandments. Commandments are requirements that we must keep and fulfill. God’swords, however, are His breath, for God’s speaking is His breathing. By speaking, He breathes something out of Himself and into those who hear His word. The fact that the Ten Commandments are called ten words means that they are not simply laws for us to obey. These commandments are not just so many decrees of divine legislation. God did not merely give His people ten laws, ten commandments; in fellowship with them He uttered the ten words. If the commandments were nothing more than laws, God’sp eople could do nothing more than try their best to keep them. But since the Ten Commandments are also God’swords, the very breathing of God, it is possible for those who seek God in love to receive these words into them as God’s very breath
7在这样的光中，我要请你们思想摩西花四十天在山上与神交通的经历。他从山上下来的时候，除了写在两块石版上的十诫以外，他还有些东西。他是完全被神的成分所注入的人。摩西在山上交通的那些日子里，经历了一种神圣的注入，就是神的本质灌输到他的全人里头。然而，基督徒没有给这件事适当的地位，他们多半是说，神赐给摩西十诫，当摩西看见以色列人拜偶像，他就在怒中摔碎了石版。圣经指明摩西不光领受了两块石版，并且神的成分也灌输到他里头，使他的面皮发光。虽然摩西能把两块石版摔碎了，他却不能除去在山上与神交通时所得著的灌输。
7In the light of this, I would ask you to consider Moses’ experience of spending forty days in communion with God on the mountain. When he came down from the mountain, he had something more than ten commandments inscribed on two tablets of stone. He was a man who had been thoroughly infused with God’s element. During those days of communion on the mountain Moses experienced a divine infusion, the infusion of God’s substance into his very being. However, this matter is not given its rightful place by Christians, who mainly say that God gave Moses the Ten Commandments and that when Moses saw the children of Israel worshipping idols, he threw down the tables of stone in anger and broke them. The Bible indicates that Moses had received not only two tables of stone, but that the very element of God had been infused into him and caused his face to shine. Although Moses could cast down the two tablets and break them, he could not get rid of the transfusion he had received during his time of fellowship with God on the mountain
8原则上，我们对主的经历也是这样。尽管我们不能遵守诫命，但我们却是不能除去与神交通听见神话语之时所灌输到我们里头的东西。
8In principle, this is also true in our experience with the Lord. Although we may not be able to keep the commandments, we cannot get rid of what is transfused into us when we hear God’swords in times of communion with Him.
9在我的职事里，我时常对人说，我们若照著约翰十五章住在主里面，自然而然会活出葡萄树的生命。当然葡萄树的枝子不需要努力遵守任何诫命。它们只要住在葡萄树上，并活出葡萄树的生命。虽然我照著这条线来尽职事，但我不明白约翰十四章二十一节和二十三节，这两节与出埃及记二十章的诫命非常相像。约翰十四章二十一节说：『有了我的命令又遵守的，这人就是爱我的。』而二十三节说：『人若爱我，就必遵守我的话。』至少在某种程度上，主耶稣的这些话，似乎就是出埃及记二十章中话的重复。这原因乃是：论到生命的基本原则，旧约和新约是一样的。我们凭自己无法遵守神在旧约里，或主在新约里的诫命。在这件事上，保罗在罗马七章说，我们不可能遵守律法。保罗特别说到论贪心的诫命，它不仅与我们外面的行为有关，并且与我们里面的光景有关。虽然我们凭自己不能履行所有的诫命，但我们能住在主里面。并经历祂住在我们里面，让祂来倾注。再想一想摩西在山上的经历。因他从神接受了奇妙的灌输，他就能住在神里面，神也能住在他里面。这样的灌输和互住的结果，摩西就能遵守神的诚命，不是凭著他自己的努力，乃是凭著注入到他里头神的本质。在这一点上，我要请你们注意本篇信息的题目：『律法是神活的话，将神的本质注入到祂所爱的寻求者里面。』律法不光是一系列神圣的诫命，而是神活的话，将神的本质注入到那些爱慕地寻求祂的人里面。如果我们认为十诫只是律法，然后就要去遵守，这不是正确的接近律法。我们不该这样应用十诫。反之，我们该是爱神、寻求神的人。在这件事上，我们该像腓立比三章的保罗，就是在爱里追求基督，甚至是竭力追求的人。因著爱主，我们就该追求祂、接触祂，并且留在祂的面光中，与祂同住。我们若是这样作，就要天天被神注入，我们就会自然而然地照著神的律法而行。我们会遵守律法的要求，不是凭著我们自己的努力，乃是藉著我们接触注入到我们里头的主。一旦神的本质完全注入我们里头，神就要从我们里面遵守祂自己的律法。我们该记住，律法是在神的山上颁赐的，就是神的百姓能被神的本质所注入的地方。因此，我们不该认为律法仅仅是神的诫命；它乃是神的话，神的见证，不光彰显神，更将神的本质注入到那些在爱里寻求神的人里头。
9In my ministry I have often told people that if we abide in the Lord according to John 15, we shall spontaneously live out the life of the vine tree. Certainly there is no need for the branches of a vine to strive to keep any commandments. They simply abide in the vine and live out the life of the vine. Although I have ministered along this line, I have wondered about John 14:21 and 23, two verses which seem very much like the commandments in Exodus 20. John 14:21 says, “He who has My commandments and keeps them, he it is who loves Me,” and verse 23 says, “If anyone loves Me, he will keep My word.” To a certain extent at least, these words of the Lord Jesus seem to be a repetition of the word in Exodus 20. The reason for this is that, as far as the basic principle of life is concerned, the Old Testament and the New Testament are the same. In ourselves, we are not able to keep the commandments of God in the Old Testament or of the Lord in the New. Regarding this matter, Paul said in Romans 7 that it is not possible for us to keep the law. In particular, Paul deals with the commandment concerning covetousness, a commandment which concerns not only our outward behavior, but also our inward condition. Although we in ourselves are not able to fulfill all the commandments, we can abide in the Lord and experience Him abiding in us that we may be infused with Him. Consider once again Moses’ experience on the mountain. Because he had received a marvelous transfusion from God, he could abide in God, and God could abide in him. As a result of such an infusion and mutual abiding, Moses could keep God’s commandments, not by his own efforts, but by the substance of God which had been infused into him. At this point, I would like to call your attention to the title of this message: “The Law Being the Living Word of God Infusing His Substance into His Loving Seekers.” The law is not only a list of divine commandments; it is the living word of God which infuses God’s substance into those who lovingly seek Him. If we consider the Ten Commandments only as laws and then try to keep them, we are not proper in our approach to the law. We should not apply the Ten Commandments in this way. On the contrary, we should be those who love God and seek Him. In this matter, we should be like Paul in Philippians 3, one who was pursuing Christ out of love and even running after Him. Out of love for the Lord, we should pursue Him, contact Him, and abide in His presence, dwelling together with Him. If we do this, day by day we shall be infused with God. Then automatically we shall walk according to God’s law. We shall keep the requirements of the law, not by our own efforts, but with what has been infused into us of the Lord through our contact with Him. Once we have been thoroughly infused with God’s substance, He Himself from within us will keep His own law. We should remember that the law was given on the mountain of God, the place where God’s people could be infused with His substance. Thus, we should not regard the law simply as His commandments, but as the word of God and the testimony of God, which not only express Him, but also infuse His substance into those who seek Him in love.
10二两种对待律法的人
10II. TWO KINDS OF PEOPLE DEALING WITH THE LAW
（一） 神所爱的寻求者
A. The Loving Seekers of God
11现在让我们继续来看，两种不同的人如何对待律法。这两种人就是神所爱的寻求者，（太二二36～38，）以及遵守律法字句的犹太教徒。在那些爱慕寻求神的人中间，让我们来看旧约中作诗的人，以及新约中西面和亚拿的经历。
11Let us now go on to see how two different kinds of people dealt with the law. These two kinds of people are the loving seekers of God (Matt. 22:36-38) and the letter-keepers of the law, the Judaizers. Of those who lovingly sought God, let us consider the experience of the psalmists in the Old Testament and that of Simeon and Anna in the New Testament
1 作诗的人
1. The Psalmists
12根据诗篇，作诗的人喜爱律法到了极点。有些人也许教导说，律法是消极的东西，但作诗的人却宝爱律法。这个事实多年来一直困扰我。在『诗篇所启示并豫表的基督与教会』那本书中，我甚至有点贬低了律法；我指出诗篇第一篇的律法和第二篇的基督之间的对比。我仍然相信，在字句的律法和基督之间作个对比是正确的。如果我们在基督之外来爱律法，我们就失去了目标。然而，将律法当作神的见证和基督的豫表来爱慕，就是正确的。现在让我们从诗篇中来看许多章节，说出作诗的人如何对待神的律法。
12According to the book of Psalms, the psalmists loved the law to the uttermost. Some may teach that the law is something negative, but the psalmists treasured the law. For years I was bothered by this fact. I even somewhat belittled the law in the book Christ and the Church Revealed and Typified in the Psalms,where I pointed out the contrast between the law in Psalm 1 and Christ in Psalm 2. I still believe that it is correct to make a contrast between the law in letters and Christ. If we love the law apart from Christ, we have missed the mark. However, it is right to love the law as a testimony of God and as a type of Christ. Let us now consider a number of passages from the Psalms which indicate how the psalmists dealt with God’s law
（1） 爱神
a. Loving God
13作诗的人爱神。诗篇十八篇一节说：『耶和华我的力量阿，我爱你。』在七十三篇二十五节，有一位绝对爱神之人的见证：『除你以外，在天上我有谁呢？除你以外，在地上我也没有所爱慕的。』这篇诗的作者爱神到这样的地步，除了神自己以外，在天上或地上，都没有别的人。
13The psalmists loved God. Psalm 18:1 says, “I will love thee, O Lord, my strength.” In 73:25 we have the testimony of one who loved God absolutely: “Whom have I in heaven but thee? And there is none upon earth that I desire besides thee.” The writer of this psalm loved God to such an extent that neither in heaven nor on earth did he have anyone besides God Himself
（2） 寻求神
b. Seeking God
14作诗的人也是寻求神的人。诗篇四十二篇一节和二节说：『神阿，我的心切慕你，如鹿切慕溪水。我的心渴想神，就是永生神；我几时得朝见神呢？』这篇诗的作者渴想神，如鹿切慕溪水那样的寻求神。诗篇四十三篇四节指明，作诗的人如何寻求他最喜乐的神；而一百一十九篇二节和十节指明，他如何一心寻求神。
14The psalmists were also those who sought God. Psalm 42:1 and 2 say, “As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?” The writer of this psalm was thirsty for God, seeking Him as a hart panting for water. Psalm 43:4 shows how the psalmist sought God as his exceeding joy, and 119:2 and 10, how he sought God with his whole heart.
（3） 与神同住
c. Dwelling with God
15在诗篇二十七篇四节，我们看见作诗的人渴望与神同住：『有一件事，我曾求耶和华，我仍要寻求；就是一生一世住在耶和华的殿中，瞻仰祂的荣美；在祂的殿里求问。』作诗的人渴望一生一世住在神的殿中。八十四篇一至七节表达了同样的愿望。读这些经文的人，定规会摸著与神同住的甜美。诗篇九十篇一节宣告说：『主阿，你世世代代作我们的居所。』我们又一次看见，作诗的人渴望与神同住，甚至住在神里面。九十一篇一节表露了同样的愿望，在那里作诗的人宣告说：『住在至高者隐密处的，必住在全能者的荫下。』我们在这些经文里所看见的，胜于注意律法的字句。作诗的人切望住在神同在的隐密处。有这样渴望的人，神的成分定规会注入。
15In Psalm 27:4 we see the psalmist’s desire to dwell with God: “One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” The psalmist longed to dwell in God’sho use all his life. A similar desire is expressed in 84:1-7. Those who read these verses are sure to be impressed by the sweetness of dwelling with God. Psalm 90:1 declares, “Lord, thou hast been our dwelling place in all generations.” Once again, we see the psalmist’s desire to dwell with God and even in God. The same desire is expressed in 91:1, where the psalmist declares, “He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.” We see in these verses something beyond caring for the letter of the law. The psalmist aspired to dwell in the secret place of God’s presence. Those who have such an aspiration will certainly be infused with the element of God.
（4） 瞻仰神的荣美
d Beholding His Beauty
16诗篇二十七篇四节也表达出作诗的人渴望瞻仰主的荣美。瞻仰主的荣美就是面对面的看见主。一百零五篇四节也见到同样的渴望：『要寻求耶和华与祂的能力，时常寻求祂的面。』
16Psalm 27:4 also expresses the longing of the psalmists to behold the Lord’s beauty. To behold the Lord’s beauty is to see Him face to face. The same longing is found in 105:4: “Seek the Lord, and his strength: seek his face evermore
（5） 被神的丰富所倾注
e. Infused with the Riches of God
17作诗的人在他们的经历中，也被神的丰富所倾注。诗篇五十二篇八节说：『至于我，就像神殿中的青橄榄树，我永永远远倚靠神的慈爱。』作诗的人吸收神的丰富，就像一棵树从土壤吸收丰富。他们好像橄榄树，栽于神的殿中，并且被神的丰富所倾注，使他们能在属灵上长大。他们就像橄榄树，因著注入到他们里头的丰富而长大。
17In their experience, the psalmists were also infused with the riches of God. Psalm 52:8 says, “I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.” As a tree absorbs riches from the soil, the psalmists absorbed the riches of God. They were like olive trees planted in the house of God, and they were being infused with God’s riches so that they could grow spiritually. Like olive trees, they grew with the riches that had been infused into them.
18诗篇九十二篇十三节和十四节，也启示作诗的人被神的丰富所倾注：『他们栽于耶和华的殿中，发旺在我们神的院里。他们年老的时侯，仍要结果子；要满了汁浆而常发青。』在这里我们看见，被神的丰富所倾注的四方面。栽于殿中、发旺、结果子、满了汁浆而常发青。我们在这里所有的，不是教导或神学，而是经历活神作生命的供应。作诗的人不光是遵守律法的人，也是寻求神，被神的丰富所倾注的人。因此，他们被栽种、发旺、结果子、满了汁浆而常发青。藉著这一种从神而来的倾注，他们就自然而然地刚强起来，遵守律法，并活出律法。
18Psalm 92:13 and 14 also reveal that the psalmists were infused with God’s riches: “Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be full of sap and green” (Heb.). Here we see four aspects of being infused with God’s riches: planted in the house, flourishing, bringing forth fruit, and being full of sap and green. What we have here is not teaching or theology, but the experience of the living God as the life supply. The psalmists were not merely law-keepers; they were those who sought God and were infused with His riches. Therefore, they were planted, they flourished, they brought forth fruit, and they were full of sap and green. Through such an infusion from God, they spontaneously were strengthened to keep the law and to live out the law
19作诗之人的经历在原则上与新约所启示的相同。根据约翰福音，当我们住在主里面时，主就用祂的成分来注入，我们就把葡萄树生命的汁浆吸收到里面来。然后我们就会结果子。这不是遵守律法的问题，而是活出律法的问题。诗篇九十二篇十节说：『你却高举了我的角，如野牛的角；我是与新油调和的。』(直译。)在旧约中，油表征作为那灵的三一神。因此，与新油调和，就是与新鲜的灵调和。这不仅仅是学习律法，或努力遵守律法。它乃是寻求神，要完全与新鲜的灵调和，使我们自然而然地活出祂，并且使我们的日常生活能符合祂的所是。我再说，不是要遵守律法；乃是要活出神来，使我们有一个符合神律法的日常生活。我们不要想去遵守律法，应当藉著神丰富的倾注而活出律法。
19The experience of the psalmists was the same in principle as that revealed in the New Testament. According to the Gospel of John, when we abide in the Lord, He infuses us with His element, and we absorb the life juice of the vine into us. Then we shall bring forth fruit. This is not a matter of keeping the law; it is a matter of living out the law. Psalm 92:10 says, “But my horn shalt thou exalt like the horn of a wild ox: I shall be mingled with fresh oil” (Heb.). In the Old Testament oil is a type of the Triune God as the Spirit. To be mingled with fresh oil is thus to be mingled with the fresh Spirit. This is not merely to learn the law or to strive to keep it. It is to seek God in order to be fully mingled with the fresh Spirit so that we spontaneously may live Him and have a daily walk that corresponds to what He is. To repeat, this is not to keep the law; it is to live out God and thereby to have a daily living that corresponds to God’s law. Instead of trying to keep the law, we should live the law by being infused with God’s riches
（6） 享受生命的丰富
f. Enjoying the Riches of Life
20作诗的人也享受生命的丰富。诗篇三十六篇八节和九节说：『他们必因你殿里的肥甘，得以饱足；你也必叫他们喝你乐河的水。因为在你那里，有生命的源头；在你的光中，我们必得见光。』这些经文听起来真像是新约中的一段。原则上，作诗的人享受三而一的神和我们今天一样。因神殿里的肥甘得饱足，以及喝神乐河的水，就是享受三而一的神。说在神那里，有生命的源头，意思就是在神那里，有生命供应的泉源。我们又一次看见，作诗的人不是要去遵守律法的要求，而是要寻求神。他们追求神，神就注入到他们里面。自然而然地，他们不光照著神所颁赐的律法而活，更是照著神的性情而活。他们的生活自然而然地符合神的律法，就是神性情的彰显。因此，他们活出神的性情来。他们的生活乃是神性情的彰显。他们不是努力遵守律法，而是活出律法的人。我们感谢主，给我们看见这件重要的事。
20The psalmists also enjoyed the riches of life. Psalm 36:8 and 9 say, “They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life: in thy light shall we see light.” These verses sound very much like a portion from the New Testament. In principle, the psalmists enjoyed the Triune God the same as we do today. To be satisfied with the fatness of God’sho use and to drink of the rivers of His pleasures are to enjoy the Triune God. To say that with Him is the fountain of life means that with Him is the source of life supply. Once again we see that the psalmists were not trying to keep the requirements of the law, but were seeking after God. In their pursuit of God, they were infused with Him. Spontaneously they lived not only according to the law given by God, but also according to God’s nature. Their living automatically corresponded to God’s law, which was an expression of God’s nature. Hence, they lived God’s nature. Their living was an expression of His nature. Instead of being those who endeavored to keep the law, they were those who lived the law. We thank the Lord for showing us this important matter.
（7） 得著神的供应，遵守神的话
g. Supplied with God to Keep His Word
21不但如此，作诗的人还得著神的供应，遵守神的话，就是律法。诗篇一百一十九篇五十七节说：『耶和华是我的福分。我曾说，我要遵守你的言语。』把本节中的两点摆在一起，我们就看见，作诗的人得著神作他们福分的供应，因而能遵守神的言语。使用到『分』这个字，使我们想起歌罗西一章十二节。在那里保罗告诉我们，基督是众圣徒的分。因著神是作诗之人的分，作诗的人才能遵守神的话，就是他们所指的律法。作诗的人为了遵守神的言语，就是律法上的话，便接受神作他们的分。我们不该认为凭自己能遵守神的律法。遵守律法的诫命是一件大事，我们是行不来的。倘若我们要遵守律法，就需要神作我们的分。我们只有在享受神，并得著神供应的时候，才能彀遵守律法。我们又一次看见，旧约中作诗之人的经历，在原则上和我们今天的经历是一样的。
21Furthermore, the psalmists were supplied with God to keep His word, the law. Psalm 119:57 says, “Thou art my portion, O Lord: I have said that I would keep thy words.” When the two points in this verse are put together, we see that the psalmists were supplied with God as their portion and were thereby enabled to keep His words. The use of the word “portion” reminds us of Colossians 1:12, where Paul tells us that Christ is the portion of the saints. Because God was the portion of the psalmists, the psalmists could keep God’sword, by which they meant the law. In order to keep God’sword, the word of the law, the psalmists took God as their portion. We should not think that in ourselves we are able to keep God’s law. To keep the commandments of the law is a great matter, and we are not sufficient for this. If we would keep the law, we need God to be our portion. Only when we enjoy Him and are supplied with Him shall we be able to keep the law. Again we see that in principle the experience of the psalmists in the Old Testament was the same as our experience today
（8） 宝爱神的律法
h. Treasuring the Law of God
22作诗的人是那些爱慕寻求神的人，宝爱神的律法。诗篇一百一十九篇十四节说：『我喜悦你的法度，如同喜悦一切的财物。』作诗的人宝爱神的法度，如同宝爱财物一般。诗篇一百一十九篇七十二节继续说：『你口中的训言，与我有益，胜于千万的金银。』然后在一百一十九篇一百二十七节，作诗的人继续说：『所以我爱你的命令，胜于金子，更胜于精金。』这些经文启示，作诗的人不光爱神，也宝爱神的律法。神的律法对他们来说，就是神的言语和神的见证。他们看重神的
22As those who lovingly sought God, the psalmists treasured the law of God. Psalm 119:14 says, “I have rejoiced in the way of thy testimonies, as much as in all riches.” The psalmists treasured God’s testimony as their wealth. Psalm 119:72 continues, “The law of thy mouth is better unto me than thousands of gold and silver.” Then in 119:127 the psalmist goes on to say, “Therefore I love thy commandments above gold; yea, above fine gold.” These verses reveal that the psalmists not only loved God, but also treasured His law, which was to them the word of God and the testimony of God. They valued God’s law more than silver and gold. They treasured the word of God.
23律法，胜于金银。他们宝爱神的话。
23
（9） 尝到律法的甘美
i. Tasting the Sweetness of the Law
24诗篇一百一十九篇一百零三节说：『你的言语，在我上膛何等甘美！在我口中比蜜更甜。』这一节指明作诗的人尝过律法的甘美。神话语的甘美滋昧，对他们是何其宝贵！
24Psalm 119:103 says, “How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth.” This verse indicates that the psalmists tasted the sweetness of the law. How precious to them was the sweet taste of the word of God
（10） 仰望神的话并思想神的话作诗的人也仰望神的话，就是仰
j. Hoping in the Word of God and Dwelling on It The psalmists also hoped in the word of God
25望律法，并且思想神的话。诗篇一百一十九篇一百四十七和一百四十八节指明这事：『我趁天未亮呼求，我仰望了你的言语。我趁夜更未换，将眼睁开，为要思想你的话语。』在清晨，黎明以前，作诗的人会仰望神的话，并且思想神的话。由此我们看见，作诗的人
25the law, and dwelt on it. Psalm 119:147 and 148 indicate this: “I prevented the dawning of the morning, and cried: I hoped in thy word. Mine eyes prevent the night watches, that I might meditate in thy word.” Early in the morning, before dawn, the psalmists would hope in God’sword and dwell on it. By this we see that the psalmists enjoyed God’sword in the morning watch
26在晨更中享受神的话。
26
27这一切经文指明，作诗的人是神所爱的寻求者。他们自然而然地被神注入，并且活出神的律法。今天我们也该如此。倘若我们被基督注入，我们就要活基督。律法如何是神的话，照样，律法所豫表的基督，也是神的话。就如作诗的人爱慕神的律法，宝贵它、尝到它、仰望它，并思想它，今天我们也当爱慕基督，宝贵祂、尝到祂、仰望祂，并思想祂，甚至住在祂里面。作为神活话的律法，绝不是消极的，乃是非常积极的。
27All these verses show that the psalmists were loving seekers of God. Spontaneously they were infused with God and lived out the law of God. The same should be true of us today. If we are infused with Christ, we shall live Christ. As the law was God’sword, so Christ, typified by the law, is the Word of God. As the psalmists loved God’s law, treasured it, tasted it, hoped in it, and meditated on it, so we today should love Christ, treasure Him, taste Him, hope in Him, and dwell on Him and even in Him. Far from being negative, the law as the living word of God is very positive
2 西面和亚拿
2. Simeon and Anna
28西面和亚拿也在爱慕寻求神的人中。当他们等候基督时，圣灵就在他们身上。(路二25。)他们也得了圣灵的启示，（路二26，）并且凭著灵而行。（路二27。）他们住在圣殿里，禁食祈求事奉神。（路二37。）因此他们享受神，并接受神的灌输。他们和作诗的人一样，自然而然地活出神的律法，而且他们的生活符合神的彰显。因为他们已被神的本质所注入，就能活出一种生活，符合作为神彰显的律法。
28Simeon and Anna were also among those who lovingly sought God. As they waited for Christ, the Holy Spirit was upon them (Luke 2:25). They also had the revelation of the Holy Spirit (Luke 2:26) and walked by the Spirit (Luke 2:27). Dwelling in the temple, they served God with fastings and prayers (Luke 2:37). They thus enjoyed God and received His infusion. Like the psalmists, they spontaneously lived the law of God, and their living corresponded to God’s express i on. Because they had been infused with the substance of God, they could live a life which corresponded to the law as God’sex press i on.
（二） 遵守律法字句的人
B. The Letter-Keepers of the Law
1 犹太教徒
1. The Judaizers
29现在我们来看一班另一个样子对待神律法的人，就是犹太教徒。律法在作诗之人的手中，是可爱的。但是到了犹太教徒的手中，就变成消极的东西了。根据马太十五章八节，犹太教徒并没有心为著神。根据加拉太六章十二至十三节，他们在律法的字句上，又道理又规条。他们与爱神、有心为著神的作诗之人是何等的不同！因为作诗的人活在对神丰富的经历中，他们就不像犹太教徒那么规条那么道理。
29Now we come to an altogether different category of people who dealt with God’s law, the Judaizers. When the law was in the hand of the psalmists, it was lovable. But when it was in the hand of the Judaizers, it became something negative. According to Matthew 15:8, the Judaizers did not have a heart for God. According to Galatians 6:12-13, they were legal and dogmatic in the letters of the law. How different they were from the psalmists, who loved God and had a heart for God! Because the psalmists were living and rich in the experience of God, they were not legal or dogmatic, as the Judaizers were
2 大数的扫罗
2. Saul of Tarsus
30大数的扫罗得救以前，为律法大发热心。（腓三5～6。）身为犹太教徒，他甚至是亵渎神的、逼迫人的。（提前一13。）当他还是犹太教徒的扫罗时，并不是真爱神。他乃是照著宗教的遗传，为律法大发热心。因这缘故，扫罗归向基督时，就弃绝了律法。所以保罗贬低了犹太教徒所误用的律法。
30Before he was saved, Saul of Tarsus was zealous for the law (Phil. 3:5-6). As a Judaizer, he was even a blasphemer of God and a persecutor of man (1 Tim. 1:13). When he was Saul the Judaizer, he did not truly love God. Instead, he was zealous for the law according to religious tradition. For this reason, when Saul was converted to Christ, he repudiated the law. Therefore Paul belittled the law misused by the Judaizers
三 真正敬拜神的人
III. THE TRUE WORSHIPPERS OF GOD
31当我们对照神所爱的寻求者与遵守律法字句之人的光景时，我们看见在这件事上，旧约和新约的原则都是一样的。倘若我们爱主、一心寻求祂、与祂同住，并享受祂的丰富，祂的本质就要注入到我们里头。祂自己自然而然地就要成为我们的生活。因此，从我们所活出来的，就是神的彰显。这样的生活符合神的律法。结果，我们成为真正敬拜神的人。真正敬拜神的人乃是那些照著神的所是，符合神的所是，并返照神所是的人。遵守律法不能使人成为真正的敬拜者；真正的敬拜者乃是被神注入并活出神来的人，因而成为照著神的所是并符合神的所是的人。这种人的生活符合神的生活，并返照祂的所是。这就是耶稣活的见证。我们已一再指出，原则上，旧约圣徒的享受和新约圣徒是一样的。我们已经看见，如果我们与神同住，并且被神注入，我们就会自然而然地活出祂来。然后我们的生活将符合神的律法，因我们与神合一，并且活出神来。所以在我们的经历中，律法、神和基督乃是一个。
31As we contrast the situation of the loving seekers of God with that of the letter - keepers of the law, we see that in this matter the principle is the same both in the Old Testament and in the New Testament. If we love the Lord, seek Him with our whole heart, dwell with Him, and enjoy His riches, His substance will be infused into us. Spontaneously He Himself will become our living. Thus, what is lived out of us will be the expression of God. This kind of living corresponds to the law of God. As a result, we become true worshippers of God. True worshippers of God are those who are according to what God is, who correspond to what God is, and who reflect what God is. To keep the law cannot make anyone a true worshipper; a true worshipper is one who is infused with God and lives out God, who thereby becomes a person according to what God is and corresponding to what He is. The living of such a person corresponds to God’s living and reflects what He is. This is the living testimony of Jesus. We have pointed out repeatedly that, in principle, the enjoyment of the Old Testament saints was the same as that of the New Testament saints. We have seen that if we abide with God and are infused with Him, we shall automatically live Him out. Our living will then correspond to God’s law, for we shall be one with Him and shall live Him. Therefore, in our experience the law, God, and Christ will be one.
32倘若我们在这光中来读出埃及记二十章，这一章就完全是新的。我们会看见，神的百姓在山上与神来往时，所颁赐给他们的十诫，乃是在与神的交通中所领受的话语。这些话语带来神成分的注入，使神的百姓能过一种符合神之所是的生活。作诗的人和犹太教徒之间有一个显著的不同乃是：作诗的人与神一同寻求律法，而犹太教徒完全在神之外去追求律法。今天不同的基督徒使用圣经的方式，情形也是如此。倘若我们今天是作诗的人，我们追求圣经，追求神的话，是出于爱主和主的话。然而圣经学者读圣经，很可能不是真正有心为著主。他们的目的也许是要获得知识，用来建立系统神学。因此，圣经学者可能成了今天的犹太教徒。主耶稣在地上的时侯，犹太教徒不愿意积极地接触祂。他们想要认识圣经，却离开基督去追求圣经的知识。因这缘故，主耶稣对他们说：『你们查考圣经，因你们以为内中有永生，给我作见证的就是这经；然而你们不肯到我这里来得生命。』（约五39～40。）我们也可能成为那些在主自己以外，追求圣经知识的人。在基督以外读圣经，的确是可能的。但我们若祷读主的话，我们就会在读主话时接触到主。这就是我们宝贵祷读的原因。
32If we read Exodus 20 in this light, this chapter will be altogether new. We shall see that the Ten Commandments, given to God’sp eople on the mountain when they were communing with God, are words received in fellowship with God. These words bring the transfusion of God’s element, which enables His people to have a living that corresponds to what He is. A crucial difference between the psalmists and the Judaizers was that the psalmists sought the law with God, whereas the Judaizers pursued the law utterly apart from God. The situation is the same today in the way different Christians use the Bible. If we are today’s psalmists, we shall seek the Bible, the Word of God, out of love for the Lord and for His word. However, it is possible for students of the Word to read the Bible without truly having a heart for the Lord. Their intention may be to gain knowledge with which to formulate a systematic theology. Therefore, students of the Scriptures may become today’s Judaizers. When the Lord Jesus was on the earth, the Judaizers were not willing to contact Him in a positive way. They wanted to know the Bible, but they were seeking the knowledge of the Scriptures apart from Christ. For this reason, the Lord Jesus said to them, “You search the Scriptures, because you think that in them you have eternal life, and it is these that testify concerning Me; and you are not willing to come to Me that you may have life” (John 5:39-40). We also may be those who seek the knowledge of the Bible apart from the Lord Himself. It is definitely possible to read the Bible apart from Christ. But if we pray-read the Word, we shall be in contact with the Lord as we read the Word. This is the reason we treasure pray-reading
33倘若我们看见律法就是神的话，并且晓得神的话就是神的呼吸，那么我们就会看见，律法乃是神自己的彰显。律法豫表基督，因为祂是真正彰显神的那一位。有些圣经学者没有看见律法就是神的话，而这话就是神的呼吸。事实上，律法、话、呼吸、神乃是一个。基督自己是神活的律法。对我们来说，基督是真律法、神的话、神的彰显，和神的呼吸。我们可以受祂调整，并凭祂而活。在神的心里，律法实际上就是基督自己。神没有赐给我们一个与基督分开的律法，祂所赐的律法，乃是基督作祂的彰显和祂的呼吸。所以，基督是我们的律法，这位基督乃是神的话、神的呼吸，和神的彰显。
33If we see that the law is God’sword and if we realize that the word of God is His breath, then we shall see that the law is God’sex press i on of Himself. The law typifies Christ, for He is the One who truly expresses God. Some students of the Word have not seen that the law is the word of God and that the word is the breath of God. Actually, the law, the word, the breath, and God are one. Christ Himself is God’s living law. To us, Christ is the real law, word of God, expression of God, and breath of God. We may be regulated by Him and live according to Him. In the heart of God the law is actually Christ Himself. God does not give us a law that is separate from Christ. The law He gives is Christ as His expression and His very breath. Therefore, Christ is our law, the very Christ who is the Word of God, the breath of God, and the expression of God.
34追求研究系统神学，而将圣经或神的启示与神自己分开，是一件很可怕的错误！今天我们必须留意不可将神的话与基督分开的警告。神的话就是神的呼吸，而神的话是出于神自己的东西，不光彰显神自己，更将神自己分赐到我们里面，使我们可以接受祂。如果我们只把神的话当作死的字句来接受，我们就会成为今天的犹太教徒，就是热心律法的知识，却不是出于爱心真正寻求神的人。但我们若将神的话当作神的呼吸来接受，因而被神的本质所注入，我们就要成为今天作诗的人，就是神所爱的寻求者。我们读二十章一至十七节的时候，应当注意后五条诫命所颁布的方式，与前五条不同的事实。在后五条的事例中，仅仅吩咐我们不可杀人，不可奸淫，不可愉盗，不可作假见证，不可贪心。然而，前五条诫命是在满了爱，甚至亲密的气氛中所颁布的。在第二节和第三节主没有说：『第一条诫命就是除了我以外，你不可有别的神。』反之，主非常特别地把祂自己介绍给祂的百姓：『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。』这是爱的话。神题醒百姓，祂拯救他们并释放他们脱离捆绑。神对他们说话，彷佛一个青年向一位少女求婚。祂的话是爱的话。
34It is a dreadful mistake to pursue the study of systematic theology in such a way as to separate the Bible or the revelation of God from God Himself! Today we must heed the warning not to separate the Word of God from Christ. God’sword is His breath, and His word is something out of Himself which not only expresses Himself, but also imparts Himself to us so that we may receive Him. If we take God’sword only as dead letters, we shall become today’s Judaizers, those who are zealous for the knowledge of the law, but who are not truly seeking God out of a loving heart. But if we take the Word as God’s breath and are thereby infused with His substance, we shall become today’s psalmists, His loving seekers. As we read 20:1-17, we should pay attention to the fact that the last five commandments are given in a way different from that of the first five. In the case of the last five, we are simply told not to murder, commit adultery, steal, bear false witness, or covet. The first five commandments, however, are given in an atmosphere full of love, even of intimacy. In verses 2 and 3 the Lord does not say, “The first commandment is that you must not have any god besides Me.” On the contrary, the Lord presents Himself to His people in a very special way: “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.). This is a word of love. In reminding the people that He saved them and delivered them from bondage, God speaks to them as if He were a young man courting a maiden. His words are words of love
35在第六节，爱这个字非常重要。在第五节和第六节，主说到爱与恨。我们若恨主，祂必追讨我们的罪，直到三四代。但我们若爱主，祂必发慈爱，直到千代。这样的话是在关爱与亲密的气氛中说出的。主要知道祂的百姓到底爱祂还是恨祂。即使论到不可妄称主的名，和守安息日的诫命，也是在爱的气氛中说出的。
35The word love in verse 6 is very important. In verses 5 and 6 the Lord speaks of love and hate. If we hate the Lord, He will visit our iniquities until the third and fourth generation. But if we love the Lord, He will extend mercy for a thousand generations. Such a word was spoken in an atmosphere of love and intimacy. The Lord wanted to know whether His people would love Him or hate Him. Even the commandments regarding not taking the Lord’s name in vain and keeping the Sabbath day were uttered in an atmosphere of love.
36许多基督徒忽略了颁赐十诫的这方面。他们没有看见这个事实，就是前五条论到神自己的诫命，是在关爱与亲密的气氛中颁赐的。反之，大多数的圣经学者说到律法，一心注意律法的字句，完全忽略律法是在爱的气氛中颁赐的。他们不知道律法本身就是神的彰显。我们已经看见，主在约翰十四章二十一节和二十三节的话，与主在二十章四至六节所说的相似。在二十章四至六节主说，我们若爱祂，祂必施慈爱，直到千代。在约翰十四章主耶稣说，我们若爱祂，又遵守祂的话，祂与父必爱我们，并要和我们作一个住处。在两个事例中，所说的话都是爱的话。说全本圣经是在慈爱、亲密的气氛中写成的，并不为过。圣经甚至可以认为是神向人求婚的故事。歌中的歌是这事的最好例证。这本书在满了爱的气氛中写的，它是一本爱的书。倘若我们爱主，我们定规会宝贵祂的话，并要遵守它。然后主必发慈爱，直到千代。律法就是神的话，而神的话就是神的呼吸。神藉著祂的话，将祂自己吹进我们里面，用祂的本质来灌输我们，使我们成为祂的彰显。因著神圣的本质注入我们里面，我们就自动地活出一种生活，符合神的所是。旧约和新约都说到这件事。
36Many Christians neglect this aspect of the giving of the Ten Commandments. They have not seen the fact that the first five commandments, which refer to God Himself, were given in an atmosphere of love and intimacy. Instead, in speaking of the law, most students of the Word pay their full attention to the letter of the law and altogether ignore the loving atmosphere in which the law was decreed. They do not realize that the law itself is God’sex press i on. We have seen that the word of the Lord Jesus in John 14:21 and 23 is similar to that uttered by the Lord in 20:4-6. In 20:4-6 the Lord said that if we love Him, He will show mercy unto a thousand generations. In John 14 the Lord Jesus said that if we love Him and keep His word, He and the Father will love us and make Their abode with us. In both cases the words uttered are words of love. It is not too much to say that the whole Bible was written in an atmosphere of love and intimacy. The Bible may even be regarded as the story of God’s courtship of man. Song of Songs is a superb illustration of this. This book, written in an atmosphere full of intimacy, is a book of love. If we love the Lord, we shall surely treasure His word and want to keep it. Then the Lord will show mercy unto a thousand generations. The law is the word of God, and the word of God is God’s breath. Through His words, God breathes Himself into us, infusing us with His substance to make us His expression. With the divine substance infused into us, we automatically live a life that corresponds to what God is. Both the Old Testament and the New Testament speak of this
37我们已经看见，基督自已是真律法、是话、是呼吸、是神的彰显。今天我们该认为圣经是神的呼吸。我们藉著祷读主话，吸入神的成分。这样我们就被神的所是注入，自然而然地开始活基督。然后我们的生活定规符合神的所是。如此我们就成为神活的彰显，神活的律法。如果我们好好祷读二十章一至十七节，这些经节会带我们进入神里面，并要将神的本质注入我们里面。我们愈这样接触神，就愈被神浸透。结果，我们自然而然地在符合神律法的方式中生活。我们不是想要去遵守律法，而活出律法来。我们绝不是犹太教徒，我们乃是今天作诗的人，就是爱慕寻求主的人。这里的关键乃是我们对主和主话的爱慕。倘若我们爱祂，又遵守祂的话，祂必到我们这里来，并与我们建造一个住处。何等奇妙！圣经实在是一本爱的书。
37We have seen that Christ Himself is the real law, word, breath, and expression of God. Today we should regard the Bible as God’s breath. By pray-reading the Word, we breathe God’s element into us. In this way we are infused with what God is, and spontaneously we begin to live Christ. Our living will then correspond to what God is. In this way we become the living expression of God, His living law. If we pray-read 20:1-17 adequately, these verses will bring us into God and will transfuse the substance of God into us. The more we contact God in this way, the more we shall be saturated with Him. Consequently, we shall spontaneously live in a way that corresponds to the law of God. Instead of trying to keep the law, we shall live out the law. Far from being Judaizers, we shall become today’s psalmists, those who seek the Lord lovingly. The key here is our love for the Lord and for His word. If we love Him and keep His word, He will come to us and make His abode with us. How wonderful! The Bible truly is a book of love.
38总而言之，我再说，作为神话语的律法，乃是神的呼吸，叫我们吸入神，使我们得著生命的力量，活出律法，符合神的性情和彰显。
38In conclusion, let me repeat, the law as the word of God is God’s breath for us to breathe in God, that we may have the strength of life to live out the law, which corresponds to God’s nature and expression