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出埃及记生命读经 · 第55篇

藉著爱神和神的话，并藉著与

Keeping the Law of God by Loving Him and
1读经：创世记1:26；耶利米书31:3,32;2:2；约翰福音3:29；马太福音9:15；以弗所书5:25-27；哥林多后书11:2；启示录19:7；约翰福音21:15-17；哥林多后书5:14-15；约翰福音14:21,23；雅歌书1:2-4。
1His Word and Becoming One with Him (2) Scripture Reading: Gen. 1:26; Jer. 31:3, 32; 2:2; John 3:29; Matt. 9:15; Eph. 5:25-27; 2 Cor. 11:2; Rev. 19:7; John 21:15-17; 2 Cor. 5:14-15; John 14:21, 23; S. S. 1:2-4
2本篇信息是前一篇信息的延续。
2This message is a continuation of the foregoing message
二 神和人的罗曼史
II. GOD’S ROMANCE WITH MAN
（一） 造人的目的乃是要得著一个配偶
A. Creating Man with the Purpose of Having a Counterpart
3历代以来，神和人有一部罗曼史。神造人的目的乃是要得著一个配偶。（创一26。）祂造人的心意不重在得著仆人。倘若我们不怀著任何成见纯正地来读圣经，我们会懂得神造人的目的乃是要得著一个配偶。神不是战士；祂乃是爱人。祂照著自己是一个爱人的形像来造人。这意思是说，祂创造人，为要叫人爱祂。神在永世里是孤单的；我们甚至可以说祂是寂寞的。天使不能满足祂对爱的渴望。因此，祂照著自己的所是来造人。神是有爱的，并且祂要人爱祂。这样在神和受造作祂配偶的人中间，就有一种彼此相爱的关系。
3Throughout the centuries, God has had a romance with man. God created man with the purpose of having a counterpart (Gen. 1:26). His intention in creating man was not mainly to have servants. If we read the Bible in a pure way, without any preoccupations, we shall realize that God’s purpose in creating man was to gain a counterpart. God is not a fighter; He is a lover. He created man in the image of Himself as a lover. This means that He created man so that man would love Him. In eternity God was alone; we may even say that He was lonely. His desire for love could not be fulfilled by angels. Therefore, God created man according to His own being. God is loving, and He wants man to love Him. In this way there will be a mutual relationship of love between God and mankind, those created to be His counterpart
（二） 拣选以色列人作祂的配偶
B. Choosing Israel to Be His Spouse
4旧约清楚地说到，神来拣选以色列人作祂的配偶。在耶利米三十一章三节主说：『我以永远的爱爱你，因此我以慈爱吸引你。』神向祂的百姓显现是与他们『约会』，以后甚至向他们求婚。根据以西结十六章，神看见以色列人在旷野，就爱他们。第八节描述这爱：『我从你旁边经过，看见你的时候正动爱情，便用衣襟搭在你身上，遮盖你的赤体；又向你起誓，与你立约，你就归于我；这是主耶和华说的。』（直译。）神藉著与以色列人立约，聘他们归于自己。耶利米二章二节也说到这个约，就是爱约：『你幼年的恩爱，订婚的爱情，你怎样在旷野，在未会耕种之地跟随我，我都记得。』(直译。）这一节指明，神领以色列人从埃及出来以后，在旷野立了这约。出埃及记一至十九章是以色列人的幼年期。主记念以色列人幼年的恩爱，和订婚的爱情。我怀疑以色列人实际上有多少这样的爱。也许主在这一节安慰祂自己，就如一位青年人，当他所爱的人对他的求婚无所反应时，设法勉励自己。倘若这位青年人所爱的人看他一眼，他也会得著鼓励。我们在出埃及记前十九章中甚么地方看见以色列人与神订婚的爱情？我们在甚么地方寻见这婚姻的爱情？纵然我们很难寻见，耶利米二章二节却告诉我们，主记念以色列人订婚的爱情，和幼年的恩爱。在我看来，以色列人对主并不这样的恩爱、殷勤或体贴。然而耶利米告诉我们，神记念以色列人幼年的恩爱。在耶利2:2米二章二节所用的辞句，启示神是何等地爱以色列人。在某种意义上，我们可说神因著爱祂的百姓而盲目了。神造了人以后，拣选了一班百姓，就是以色列人，来作祂的配偶。
4The Old Testament indicates clearly that God came in to choose Israel to be His spouse. In Jeremiah 31:3 the Lord says, “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.” When God appeared to His people, He “dated” them and later even courted them. According to Ezekiel 16, God loved Israel when He saw her in the wilderness. Verse 8 describes this love: “Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.” By entering into a covenant with Israel, God betrothed her to Himself. Jeremiah 2:2 also speaks of this covenant, this engagement: “I remember thee, the kindness of thy youth, the love of thy betrothals, how thou followedst after me in the wilderness, in a land that was not sown” (Heb.). This verse indicates that the covenant was enacted in the wilderness after God had brought the children of Israel out of Egypt. Chapters one through nineteen of Exodus were the time of Israel’s youth. The Lord remembered the kindness of Israel’s youth and the love of her betrothals. I have wondered how much Israel actually loved God in this way. Perhaps in this verse the Lord was comforting Himself as does a young man who tries to encourage himself when the one he loves fails to respond to his wooing. Such a young man might be encouraged if the one he loves even looks at him. Where in the first nineteen chapters of Exodus do we see the love of Israel’s betrothals to God? Where do we find such an espousing love? Although it is difficult for us to find, Jeremiah 2:2 nonetheless tells us that the Lord remembers the love of Israel’s betrothals and the kindness of her youth. It seems to me that Israel was not so kind, polite, or courteous to the Lord. Yet Jeremiah tells us that He remembered the kindness of Israel’s youth. The expressions used in Jeremiah reveal how much God loved the children of Israel. In a sense, we might say that God was blinded by His love for His people. After creating man, He chose a people, the children of Israel, to be His spouse.
（三） 来作娶新妇的新郎
C. Coming to Be the Bridegroom for the Bride
5当主耶稣来的时候，祂来作娶新妇的新郎。许多基督徒都熟悉施浸约翰的宣告：『看哪，神的羔羊。』（约一29。）然而，很少人了解约翰也说到主耶稣是新郎。在约翰三章二十九节他说：『娶新妇的，就是新郎。』这话包含在论重生的一章里。（约三3～6。）重生的目的是为著新郎产生并豫备新妇。既然基督是将要娶新妇的那位，祂就是新郎。基督是神道成肉身，不光来作我们的救赎主和救主；祂也来作我们的新郎。在马太九章十五节，主耶稣说到祂自己是新郎。瞎眼的宗教家问主禁食的事，主回答说：『新郎和陪伴之人同在的时候，陪伴之人岂能哀恸呢？但日子将到，新郎要离开他们，那时候他们就要禁食。』主在谈论约翰的门徒所题出的问题时，启示祂自己就是来娶新妇的新郎。宗教家瞎眼，不知道基督就是新郎。我们的眼睛得开启，看见主乃是我们的新郎，是很重要的。
5When the Lord Jesus came, He came as the Bridegroom for the bride. Many Christians are familiar with John the Baptist’s declaration: “Behold, the Lamb of God” (John 1:29). However, not so many realize that John also referred to the Lord Jesus as the Bridegroom. In John 3:29 he says, “He who has the bride is the bridegroom.” This word is included in a chapter on regeneration (John 3:3-6). The goal of regeneration is to produce and prepare the bride for the Bridegroom. Since Christ is the One who will have the bride, He is the Bridegroom. As God incarnate, Christ came not only to be our Redeemer and Savior; He also came to be our Bridegroom. In Matthew 9:15 the Lord Jesus referred to Himself as the Bridegroom. To the blind religionists who were asking Him about fasting, the Lord said, “Can the sons of the bridechamber mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast.” In dealing with the question raised by the disciples of John, the Lord revealed Himself as the Bridegroom coming to receive the bride. In their blindness, the religionists could not see that Christ was the Bridegroom. It is crucial that our eyes be opened to see the Lord as our Bridegroom.
（四） 使教会重生作祂的新妇
D. Regenerating the Church to Be His Bride
6主耶稣使教会重生，好成为祂的新妇。（约三3，5，29～30。）主是新郎，有神圣的生命和性情。我们若要成为祂的新妇，也必须有神圣的生命和性情。为此，重生是必须的。除了得著这个生命和性情以外，我们绝不能成为基督的配偶。在约翰三章我们看见，重生使我们有资格作基督的新妇。只有我们因著神圣的生命蒙了重生，因而得著了神圣的性情以后，我们罪人才能被基督接纳，成为祂的佳偶。祂是如此高贵，有神圣的生命和性情，而我们是如此卑微，我们怎能成为祂的配偶呢？惟有藉著重生，才有可能。我们藉著重生，得著另一个生命，就是神圣的生命。在这生命里，并且凭这生命，我们才有资格成为基督的配偶，与祂相配。
6The Lord Jesus regenerates the church so that the church may be His bride (John 3:3, 5, 29-30). The Lord is the Bridegroom with the divine life and the divine nature. If we would become His bride, we must also have the divine life and the divine nature. For this, regeneration is necessary. Apart from possessing this life and nature, we could never become Christ’s counterpart. In John 3 we see that regeneration qualifies us to be Christ’s bride. Only after we have been regenerated with the divine life and have thereby received the divine nature can we, sinners, be taken by Christ to be His love. He is so high, possessing the divine life and nature, and we are so low. How can we become His counterpart? This is possible only by regeneration. Through regeneration we receive another life, the divine life. In this life and by this life we are qualified to become Christ’s counterpart and to match Him
（五） 迎娶祂的赎民作祂的妻子
E. Marrying His Redeemed as His Wife
7在这世代的末了，基督要来迎娶祂的赎民，作祂的妻子。（启十九7。）现今的世代乃是神与祂的百姓『约会』、求婚并订婚的世代。在这时期的末了，将有一个荣耀婚娶的日子，那时候基督要迎娶祂所救赎的人。基督和祂所救赎之人中间的婚姻，这个启示在圣经中是主要的启示。
7At the end of this age, Christ will come to marry His redeemed and to take her as His wife (Rev. 19:7). The present age is an age of “dating,” courtship, and engagement between God and His people. At the end of this dispensation, there will be a glorious wedding day, at which time Christ will marry His redeemed ones. This revelation of the marriage between Christ and His redeemed ones is a major revelation in the Bible
（六） 享受婚姻的生活直到永远
F. Enjoying a Married Life for Eternity
8在圣经的末了我们看见，神要和祂的百姓在永世里享受婚姻生活，直到永远。在新天新地里，新耶路撒冷乃是羔羊的妻，直到永远。（启二一9。）这是圣经所启示神罗曼史的完成。
8At the very end of the Bible we see that God will enjoy a married life with His people in eternity and for eternity. For eternity in the new heaven and new earth, the New Jerusalem will be the wife of the Lamb (Rev. 21:9). This is the fulfillment of God’s romance revealed in the Scriptures
三 全本圣经
III. THE WHOLE BIBLE
是一部神圣的罗曼史
BEING A DIVINE ROMANCE
9全本圣经是一部神圣的罗曼史。这意思是说，圣经是一本非常罗曼蒂克的书。尤其歌中之歌更是如此。某些摩登派人士怀疑歌中之歌是否该包含在圣经里。连有些正牌的基督教教师对这本书也起怀疑。我年轻的时候，也希奇为甚么这样一本论到男女之间罗曼史的书竟然也在圣经里。这本书是我们与基督之间爱的关系的一幅图画。根据歌中之歌，我们与主的关系该是非常地罗曼蒂克。倘若我们和主耶稣之间没有罗曼史，那么我们就是宗教的基督徒，不是罗曼蒂克的基督徒。你若盼望知道我所说的罗曼史是甚么意思，我就要鼓励你去念诵并祷读歌中之歌。祷读这本罗曼史的书，会使你与主罗曼蒂克。你会因著爱主而忘形。圣经是一部神圣的罗曼史，而我们与主的关系应当愈过愈罗曼蒂克。
9The entire Bible is a divine romance. This means that the Bible is a very romantic book. This is true in particular of Song of Songs. Certain modernists doubt whether Song of Songs should be included in the Bible. Even some proper Christian teachers have had doubts about this book. When I was young, I also wondered why such a book is in the Bible, a book concerned with a romance between a man and a woman. This book is a portrait of the love relationship between us and Christ. According to Song of Songs, our relationship with the Lord should be very romantic. If there is no romance between us and the Lord Jesus, then we are religious Christians, not romantic Christians. If you wish to know what I mean by romance, I would encourage you to read and pray-read Song of Songs. Pray-reading this book of romance will cause you to become romantic with the Lord. You will be beside yourself with love for Him. The Bible is a divine romance, and our relationship with the Lord should become more and more romantic.
（一） 满了神对人的『约会』
A. Full of God’s “Datings” of Man
10圣经是一部神圣的罗曼史，满了神对人求爱，甚至对人『约会』的记载。在圣经里，神一次又一次地以这种方式临到人。神第一次和第二次在伯特利临到雅各，就是两个例子。（创二八10～22，三五9～15。）另一个例子就是神在何烈山临到摩西。（出三1～17。）
10As a divine romance, the Bible is a full record of God’s wooing, even of His “dating,” of man. Again and again in the Scriptures, God comes to man in this way. Two examples are God’s coming to Jacob at Bethel the first time (Gen. 28:10-22) and also the second time (Gen. 35:9-15). Another example is God’s coming to Moses at Mount Horeb (Exo. 3:1-17
（二） 满了神对人的求婚
B. Full of God’s Courting of Man
11圣经也满了神对人的求婚。一位青年人如何一直注意他所求婚的女子，甚至到烦扰她的地步，照样，主也藉著向我们求婚，来『烦扰』我们。圣经记载神向祂的百姓求婚。在新约里，我们看见主耶稣呼召祂门徒的时候，向他们求婚。主耶稣一次又一次地以这种求婚的方式来烦扰彼得。不是彼得来到主那里；乃是主来到彼得那里，这是很有意义的。在约翰二十一章主问彼得说：『约翰的儿子西门，你爱我比这些更深么？』（15。）主又问他两次：『你爱我么？』（16，17。）主耶稣藉著问彼得这些问题，来向他求婚。主不要彼得爱祂，像儿女孝敬父母，朋友照顾朋友，或是富人怜悯穷人一般。反之，主要彼得以亲密的爱来爱祂，就如同一位青年人爱他所爱的青年女子一样。
11The Bible is also full of God’s courting of man. As a young man wants to give constant attention to the woman he is courting, even to the point of bothering her, so the Lord “bothers” us by courting us. The Bible records God’s courtship of His people. In the New Testament we see that when the Lord Jesus called His disciples, He was courting them. Again and again, the Lord Jesus bothered Peter in this courting way. It is significant that it was not Peter who came to the Lord; it was the Lord who came to Peter. In John 21 the Lord inquired of Peter, “Simon, son of John, do you love Me more than these?” (v. 15). Twice more the Lord asked him, “Do you love Me?” (vv. 16, 17). By asking these questions of Peter, the Lord Jesus was courting him. He did not want Peter to love Him as a child honoring a parent, a friend caring for another friend, or a rich person pitying a poor person. Instead, the Lord wanted Peter to love Him with an affectionate love, with a love like that of a young woman for the man who loves her
12我们读约翰二十一章时，不该与约翰三章分开。问彼得是否爱祂的那一位，就是要来迎娶新妇的新郎。基于约翰三章主耶稣是新郎的启示，我们看见在二十一章祂和彼得的谈话，是以求婚的方式进行的。
12We should not read John 21 apart from John 3. The One who was asking Peter if he loved Him was the very Bridegroom who came to have the bride. Based upon the revelation of the Lord Jesus as the Bridegroom in John 3, we see that His conversation with Peter in chapter twenty-one was conducted in the way of courtship.
13在约翰十四章二十一和二十三节，主的话也是一样。在二十一节主说：『有了我的命令又遵守的，这人就是爱我的；爱我的必蒙我父爱他，我也要爱他，并且要向他显现。』这是新郎对祂的新妇所说的话。那是『约会』和求婚的话。在二十三节主继续说：『人若爱我，就必遵守我的话，我父也必爱他，并且我们要到他那里去，与他造一个住处。』(直译。）父和子与爱主耶稣的人造一个住处，就是指婚姻生活中的同住。与主耶稣享受同一个住处，就是作祂的配偶，与祂同住。虽然主说话，常像新郎与新妇谈话一般，但是很少基督徒这样来认识祂的话。他们一直倾向于完全以另一种感觉来接受主的话。因此，我盼望这些论到神对祂的百姓『约会』和求婚的话，会革新我们的观念。主临到我们，就是祂对我们的『约会』和求婚。
13The same is true of the Lord’sword in John 14:21 and 23. In verse 21 the Lord says, “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will manifest Myself to him.” This is a word spoken by the Bridegroom to His bride. It is a word of “dating” and of courtship. In verse 23 the Lord continues, “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make an abode with him.” The Father and Son making an abode with the one who loves the Lord Jesus is a reference to living together in married life. To share the same abode with the Lord Jesus is to live with Him as His spouse. Although the Lord often spoke as a Bridegroom conversing with His bride, not many Christians have realized this aspect of His word. The tendency has been to take the Lord’sword in an altogether different sense. Therefore, I hope that this word concerning God’s “dating” and courting of His people will revolutionize our concept. The Lord’s coming to us is His “dating” and courting of us
（三） 旧约和新约都是婚约
C. Both the Old and New Covenants Being Espousal Covenants
14在前一篇信息中我们指出，旧约和新约都是婚约，就是订婚的约。1整本旧约是以这个方式述说的
14In the foregoing message we pointed out that both the Old and New Covenants were espousal covenants, covenants of engagement. 1. The Entire Old Testament Spoken in This Way
15整本旧约是以订婚之约的方式述说的。这就是以赛亚、耶利米、以西结、何西阿都说到神的百姓是祂妻子的原因。即使神的百姓要与祂离婚，主也要带他们回来归祂自己。主要再聘他们归于祂。想一想在何西阿二章十九和二十节如何使用聘这个字：『我必聘你永远归我为妻，以仁义、公平、慈爱、怜悯，聘你归我；也将要以诚实聘你归我，你将来就必认识我耶和华。』(直译）在这两节里，主三次使用聘这个字。将来式指明，这是论到第二次聘神的百姓归祂。这位主把离婚的妻子带回来归向她的丈夫。这表明旧约乃是一件订婚的事。
15As a whole, the Old Testament was spoken in the way of a covenant of engagement. This is the reason that Isaiah, Jeremiah, Ezekiel, and Hosea all refer to God’sp eople as His wife. Even though His people wanted to divorce Him, the Lord would bring them back to Himself. He would betroth them to Him again. Consider how the word betroth is used in Hosea 2:19 and 20: “And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know Jehovah” (Heb.). In these verses the Lord uses the word betroth three times. The future tense indicates that this refers to the second betrothal of God’sp eople to Him, the betrothal in which the divorced wife is brought back to the Lord as her Husband. This indicates that the Old Covenant was a matter of espousal, of engagement
2 律法是以这种方式颁赐的
2. The Law Given in This Way
16我们已指出，律法是以订婚证书、订婚合同的方式颁赐的。神在山上颁赐律法给祂百姓的时候，聘他们归祂自己。神赐给他们律法，想要激动他们起来爱祂，并且在祂以外，别无所爱。
16As we have indicated, the law was given in the way of an engagement paper, of an engagement contract. When God gave the law to His people on the mountain, He was betrothing them to Himself. In giving them the law, He was seeking to stir them up to love Him and not to have any other beloved in addition to Him
3 全本新约是以这种方式写的
3. The Entire New Testament Written in This Way
17全本新约是以罗曼史和求婚的方式写成的。马太福音说到基督是新郎，而启示录说到羔羊的婚娶，并结束于新耶路撒冷是羔羊妻子的启示。此外，在哥林多后书十一章二节，保罗表达了同样的观念，他说：『我为你们起的愤恨，原是神那样的愤恨；因为我曾把你们许配一个丈夫，要把你们如同贞洁的童女，献给基督。』在这里我们看见，保罗知道他曾把教会许配给她的丈夫─基督。而后在以弗所书，保罗论到基督对教会的爱，吩咐丈夫要爱妻子，『正如基督爱教会，把自己给了教会。』（弗五25，直译）因此，全本新约是在罗曼史的气氛中写成的。主是向我们求婚的那一位，而我们是祂的爱人、祂的配偶。最终，在新约的末了，有基督和祂百姓的婚礼。4全本圣经是神求婚的话全本圣经是神求婚的话。在圣经里，我们看见神寻求我们的爱。主问彼得是否爱祂的时候，向彼得求婚，寻求他亲密的爱。全本圣经乃是这样神圣求婚的话。
17The entire New Testament was written in the way of romance and courtship. The Gospel of Matthew speaks of Christ as a Bridegroom, and the book of Revelation refers to the marriage of the Lamb and concludes with a revelation of the New Jerusalem as the Lamb’s wife. Furthermore, in 2 Corinthians 11:2 Paul expresses the same concept when he says, “For I am jealous over you with a jealousy of God; for I betrothed you to one Husband, to present a pure virgin to Christ.” Here we see that Paul realized that he had espoused the church to Christ, her Husband. Then in Ephesians Paul refers to Christ’s love for the church, charging husbands to love their wives “even as Christ also loved the church and gave Himself up for her” (Eph. 5:25). Hence, the whole New Testament was written in an atmosphere of romance. The Lord is the One courting us, and we are His love, His spouse. Eventually, at the end of the New Testament, we have the marriage of Christ and His people. 4. The Entire Bible Being God’s Courting Word The entire Bible is God’s courting word. In the Bible we see that God is seeking our love. When the Lord asked Peter if he loved Him, He was courting Peter, seeking his affectionate love. As a whole, the Bible is a word of such divine courtship.
5 用有回应且亲密的爱来遵守神求婚的话
5. A Responsive, Affectionate Love Needed to Keep the Courting Word of God
18我们若要遵守神求婚的话，就需要对祂有回应、亲密的爱，主问彼得是否以这样的爱来爱主，而保罗被激励以这样的爱来爱主。（林后五14～。）所有的信徒都需要这样来爱主。（约十四21，23。）我们已经看见，歌中之歌描绘出这一种有回应且亲密的爱，在那里有一幅良人和祂佳偶之间爱的图画。（歌一2～4。）
18If we would keep God’s courting word, we need a responsive, affectionate love for Him. Peter was asked to love the Lord in this way, and Paul was constrained to love the Lord with such a love (2 Cor. 5:14-15). All believers need to love the Lord in this way (John 15 14:21, 23). As we have seen, this kind of responsive, affectionate love is depicted in Song of Songs, where we have a portrait of the love between the Beloved and His love (S. S. 1:2-4).
四 藉著与神合一
IV. TO KEEP THE LAW OF GOD
而遵守神的律法
BY BECOMING ONE WITH HIM
19我们在前一篇信息中指出，我们藉著爱神来遵守神的律法。不但如此，我们还藉著与神合一来遵守神的律法。这样的一与律法是订婚证书、是婚约的事实有关。神颁赐律法的目的，是要使祂的选民与祂成为一，就如妻子与她的丈夫成为一。然后律法要将神的本质分赐到他们里头，引他们到神里面，并使他们在生命和性情上与神联合。这种神与祂的百姓在生命和性情上的联合，描绘在创世记二章十八至二十四节亚当和夏娃的豫表中。这一切都表明，只有那些爱神，并在生命上、性情上和彰显上与祂成为一的人，才能遵守神的律法。
19In the foregoing message we pointed out that we keep the law of God by loving Him. Furthermore, we keep God’s law by becoming one with Him. Such oneness is related to the fact that the law was an engagement paper, a covenant of espousal. God’s goal in giving the law was to make His chosen people one with Him as a wife is one with her husband. The law would then impart God’s substance into them, usher them into God, and unite them with God in life and nature. This union of God with His people in life and nature is portrayed by the type of Adam and Eve in Genesis 2:18-24. All this indicates that God’s law can be kept only by those who love God and are one with Him in life, nature, and expression
20圣经实在是一本求婚的书，而我们的神是一位求婚的神。有些人也许不同意神是一位求婚之神的说法。但除非我们不重看圣经，否则我们就必须承认这是真理。圣经清楚地启示神向人求婚。许多福音诗歌说到神的呼召，而许多传道人说，信徒是神所呼召的人。当然这没有错。然而，神呼召罪人归向祂自己，就是神向他们求婚的方式。祂的呼召就是祂的求婚，祂寻找人不光要叫人得救，更是要人成为祂的新妇，深切地爱祂。歌中之歌包含在圣经里是出于主的主宰。然而有些所谓的基督徒不同意歌中之歌该包含在圣经里，认为它是一本世俗的书，不是圣书。但事实上，歌中之歌是最神圣的书。在这本书里，追求者说：『我属我的良人，我的良人也属我。』（六。）倘若我们没有歌中之歌，在我们和主的关系上，我们也许不会有这样的表达。『永远的爱已爱我』那首诗歌，在副歌中有一行说：『我是属祂，祂属我。』这是说到歌中之歌。说『我属我的良人』，不是指祂是主人，拥有我们作祂的仆人，乃是指我们是祂的佳偶。这不是主仆之间的关系，而是夫妻之间爱的关系。歌中之歌是众书中最罗曼蒂克的书，而这本书是论到神和祂选民之间爱的关系。它描绘出一幅图画，就是基督和那些爱祂之人的婚姻生活。
20The Bible truly is a book of courtship, and our God is a courting God. Some people may disagree with the statement that God is a courting God. But unless we disregard the Bible, we must admit that this is the truth. The Bible clearly reveals that God is courting man. A number of gospel songs speak of the Lord’scall ing, and many preachers say that the believers are a people called by God. This, of course, is true. However, God’scall ing of sinners to Himself is His way of courting them. His calling is His courting of His seeking people not only to be saved, but also to be His bride loving Him in an affectionate way. It is of the Lord’s sovereignty that the Song of Songs is included in the Scriptures. However, some so - called Christians disagree with the inclusion of Song of Songs in the Bible, viewing it as a secular book, not as a sacred one. But in fact Song of Songs is the most sacred of books. In this book the seeker says, “I am my beloved’s, and my beloved is mine” (6:3). If we did not have Song of Songs, we probably could not have 3 such an expression regarding our relationship with the Lord. The hymn “Loved with everlasting love” has a line in the chorus which says, “I am His, and He is mine.” This is a reference to Song of Songs. To say that “I am my beloved’s” does not mean that He is the Master possessing us as His servants. It means that we are His love. This relationship is not that between master and slave, but the affectionate relationship between husband and wife. Song of Songs is the most romantic book ever written. Yet this book is concerned with the loving relationship between God and His chosen people. It presents a portrait of the married life of Christ and those who love Him.
21我愿题醒你们，本篇信息的题目是：藉著爱神和神的话，并藉著与神合一，而遵守神的律法。遵守神的律法与爱神─像妻子爱丈夫一样─非常有关系。我们已一再地指出，神颁赐律法的时候，向祂的百姓求婚。既然律法的颁赐是作为订婚合同用的，我们就不该想要在爱主并与主合一以外来遵守律法。有些基督教教师认为，神在新约里废掉了律法。这绝不是真理。律法的内容和救赎，可视为全本圣经的摘要。再者，论到神的律法时，新约的内容在本质上与十诫是相同的。例如，圣经从头到尾都告诉我们，除了独一的真神以外，不可有别的神。神是一位嫉妒的神，除了祂以外，我们不该有别的神。保罗在哥林多后书十一章二节说到神的嫉妒，他指明我们该像贞洁的童女，献给基督。主必须是我们独一的良人。不光十诫这样教导，圣经从头到尾也都这样教导。
21I would remind you that the subject of this message is keeping the law of God by loving Him and His word and becoming one with Him. Keeping the law of God has very much to do with loving Him as a wife loves her husband. We have pointed out repeatedly that in giving the law God was wooing His people. Since the law was given as an engagement contract, we should not try to keep it apart from loving the Lord and being one with Him. Some Christian teachers think that in the New Testament God has abandoned the law. This is far from the truth. The content of the law along with redemption may be considered an abstract of the entire Bible. Furthermore, concerning God’s law, the content of the New Testament is essentially the same as that of the Ten Commandments. For example, throughout the Bible we are told not to have a god other than the one true God. God is a jealous God, and we should not have any god in addition to Him. Paul refers to God’s jealousy in 2 Corinthians 11:2, where he indicates that we should be a chaste virgin to Christ. The Lord must be our unique Beloved. This is taught not only in the Ten Commandments, but throughout the Scriptures
22全本圣经教导我们不该拜偶像。这个吩咐不只限于十诫。此外，全本圣经还教导我们要正当地使用主的名，绝不可妄称主的名。这条诫命也不限于律法。原则上，连第四条论到守安息日的诫命，也不限于律法。在旧约和新约中，神的百姓都必须有一个记念日，作为他们属乎主的记号。在旧造里，这一天是安息日，就是一星期的第七日。但在新造里，它是第八日，七日的头一日，就是基督复活的日子。我们既是在复活里活在新造中的人，我们的记念日就不再是第七日，乃是第八日。对我们这些在新造里的人来说，日子虽然更改了，原则却没有更改。在千年国度期间，复兴的族类仍要守第七日。（赛六六23。）基于这件事实，安息日会的人争辩说，在这个时代的信徒该继续守安息日。然而，在要来的千年国度里，守安息日的，不是神所重生的人，而是被复兴、蒙保守，却没有重生的人。尽管他们被恢复到人在受造之时的光景，但他们却没有复活里神圣的生命。他们将是第七日的百姓，而我们是第八日的百姓。但不论在那一种情形里，圣经都教导神的百姓必须有特别的一天，作为他们分别归主的记号。
22The whole Bible teaches that we should not worship idols. This charge is not limited to the Ten Commandments. Furthermore, the entire Bible teaches us to use the name of the Lord properly and never to take it in vain. Once again, this commandment is not limited to the law. In principle, not even the fourth commandment, concerning keeping the Sabbath, is restricted to the law. Both in the Old Testament and in the New Testament, God’sp eople were to have a memorial day as a sign that they belonged to the Lord. In the old creation this day was the Sabbath, the seventh day of the week. But in the new creation it is the eighth day, the first day of the week, the day of Christ’s resurrection. As those living in the new creation in resurrection, our memorial day is the eighth day, no longer the seventh. Although the day has changed for us in the new creation, the principle has not changed. During the millennium, restored humanity will continue to observe the seventh day (Isa. 66:23). Based upon this fact, the Seventh - Day Adventists argue that believers in this age should continue to observe the Sabbath. However, in the coming millennium the Sabbath will be observed not by God’s regenerated people, but by restored and preserved, yet unregenerated, mankind. Although they will be restored to man’s state at the time of creation, they will not have the divine life in resurrection. Whereas they will be people of the seventh day, we are those of the eighth day. But in either case the Bible teaches that God’sp eople are to have a particular day as a sign of their separation unto the Lord.
23我们已经看见，圣经从头到尾都赞成前四条诫命。后六条诫命也是如此，就是孝敬父母，不可杀人，不可奸淫，不可偷盗，不可作假见证，不可贪心的诫命。我们若废掉了律法，我们就舍弃了全本圣经。虽然我们不可废掉律法，但我们应当谨慎，不可滥用律法，也不可误用律法。不论是特殊的律法或是全本圣经都该用得恰当。如果我们想要遵守律法，而不接触神，我们就会滥用律法。同样地，如果我们研读圣经，而不接触主，我们就会误用圣经。犹太教徒犯了不接触神而想要履行律法的错误。因此，他们没有成为祂的配偶，就是藉著爱祂并与祂合一而遵守祂律法的人。原则上，今天许多基督徒犯了同样的错误。尽管他们研读、查考圣经，他们这样作却没有接触主自己。他们将圣经的知识教导别人，却不鼓励他们在主的话中接触主。故此，他们成为今天的犹太教徒，滥用并误用神的话。
23We have seen that the first four commandments are upheld throughout the Scriptures. The same is true of the last six commandments concerning honoring parents, not murdering, not committing adultery, not stealing, not bearing false witness, and not coveting. If we abandon the law, we lay aside the whole Bible. Although we must not abandon the law, we should be careful not to abuse it, nor to misuse it. Both the law in particular and the Bible as a whole should be used in a proper way. If we try to keep the law without contacting God, we shall abuse it. Likewise, if we approach the Bible without touching the Lord, we shall misuse the Scriptures. The Judaizers made the mistake of trying to fulfill the law without contacting God. Thus, they did not become His counterpart, those who keep His law by loving Him and being one with Him. In principle, many Christians are making the same mistake today. Although they read and study the Bible, they do so without contacting the Lord Himself. While they teach others the knowledge of the Bible, they do not encourage them to contact the Lord in the Word. Therefore, they become today’s Judaizers, abusing and misusing the Word of God
24我们在主的恢复里看重祷读主的话。我们不要读圣经而不以活的方式来接触主。我们必须谨防读经而不祷告、不接触主。倘若我们在主的话里接触主，我们就要在经历中实际地与祂合一，然后我们将成为祂的配偶。藉著爱主作我们的良人，并与祂合一，甚至成为祂的佳偶，祂的话就要成为我们生命的供应。律法乃是主话语的摘要。每当我们直接、亲密地接触主，与祂成为一，祂的话就将生命供应我们。我们藉这生命而长大，成为祂的彰显，并且活在符合祂之所是的方式里。这样的生活符合神的律法，也符合神的话。这就是使用神的律法和神话语的正确方式。
24We in the Lord’s recovery appreciate pray - reading the Word. We do not want to read the Bible without contacting the Lord in a living way. We must beware of reading the Bible apart from praying and touching the Lord. If we contact the Lord in the Word, we shall be one with Him in a practical way in our experience. Then we shall become His counterpart. By loving the Lord as our Beloved and becoming one with Him, even becoming His love, His word will become the life supply to us. The law is the condensation of His word. Whenever we contact the Lord in a direct, intimate way, becoming one with Him, His word supplies us with life. By this life we grow, become His expression, and live in a way which corresponds to what He is. Such a living corresponds to God’s law and to His word. This is the proper way to use the law of God and the Word of God.