出埃及记生命读经 · 第64篇

律法离开活神，就成了杀死人的字句

Apart from the Living God the Law Becoming Killing Letters

1读经：哥林多后书Cor.3:6；罗马书；利未记18:5；加拉太书3:21；约翰福音5:39-40；以西结书36:26-27；加拉太书3:2-5;5:2,4,6;6:15。神永远的旨意，是要把祂自己作到我们里面，作我们的生命，使我们能接受祂作我们的人位，活出祂，并彰显祂。这是神心头的愿望，也是圣经的焦点。为了完成这个旨意，神就照著祂的形像，按著祂的样式造人。神造人的心意，是要人把神接受到里面，以神为他的生命和一切。为这缘故，神把人造好以后，就把他安置在生命树面前。这表明神要人吃生命树的果子，这棵树表征神自己作生命。吃生命树的果子，就是把神接受到我们里面，作我们的生命和生命的供应。

1Scripture Reading: 2 Cor. 3:6; Rom. 7:8-14; 10:5; Lev. 18:5; Gal. 3:21; John 5:39-40; Ezek. 36:26-27; Gal. 7:8-14; 10:5 3:2-5; 5:2, 4, 6; 6:15 God’s eternal purpose is to work Himself into us as our life so that we may take Him as our person, live Him, and express Him. This is the desire of God’s he art; it is also the focal point of the Bible. In order to fulfill this purpose, God created man in His image and after His likeness. God’sin tent i on in creating man was that man would receive God into him and take Him as his life and everything to him. For this reason, after God created man, He placed him in front of the tree of life. This indicates that God wanted man to eat of this tree, which is a symbol of God Himself as life. To eat of the tree of life is to take God into us as our life and life supply.

2在创世记二章和启示录二十二章里，都看见有生命树。从永远到永远，神的心意就是要人有分于这棵树。在将来的永远里，我们的命定就是吃生命树，因而活出神，并彰显神。这是神永远的心意。在创世记第三章，蛇引诱人吃善恶知识树的果子。人吃了这棵树的果子，结果就堕落了。人与生命树无分，反倒吃了知识树的果子。生命的原则就是倚靠，而知识的原则乃是独立。例如，一位数学系的学生学了他老师所有教给他的以后，就能向他的老师独立了。因为学生自己已经懂得数学，他就不再需要倚靠这位老师了。知识导致独立，但生命需要不断的倚靠。我们绝不能向著生命的凭藉独立。事实上，我们愈有生命，就愈倚靠。我们要维持肉身的生命，就一定要呼吸并一定要吃喝。我们若要活下去，我们的呼吸与吃喝就不能毕业。

2The tree of life is seen both in Genesis 2 and Revelation 22. From eternity to eternity, God’sin tent i on is for man to partake of this tree. Our destiny in eternity future is to eat the tree of life and thereby to live God and express Him. This is God’s eternal intention. In Genesis 3 the serpent tempted man to eat of the tree of knowledge of good and evil. As a result of eating of this tree, man became fallen. Instead of partaking of the tree of life, man ate of the tree of knowledge. The principle of life is dependence, whereas the principle of knowledge is independence. For example, after a student of mathematics learns all his instructor has to teach him, he can be independent of his teacher. Because the student knows mathematics for himself, it is no longer necessary for him to depend on this teacher. Knowledge leads to independence, but life requires constant dependence. We can never afford to become independent with respect to the means of life. In fact, the more life we have, the more dependent we are. To maintain our physical life we must breathe, drink, and eat. If we want to stay alive, we cannot graduate from breathing, drinking, and eating

3倘若人没有堕落，人的生活就不会向神独立，反而会不断地把神接受进来，并且凭祂活著。人会倚靠神，在神和人之间也不会有间隔。人能彀直接接受神作生命，凭祂活著，甚至活出祂来。那是何等美妙的光景！

3If man had not fallen, man’s living would not be independent from God, but man would continually take God in and live by Him. Man would depend on God, and there would be no separation between God and man. Man would be able to receive God directly as life, live by Him, and even live Him. What a wonderful situation that would be!

4在人堕落的时候，拦阻打进了神与人之间，造成了神与人之间的间隔。善恶知识使人向神独立。吃知识树的果子，另一个结局乃是人想要凭自己为神作事。在某种意义上，人知道他触怒了神。因著有这样的认识，人就定意要作点事情来讨神喜悦。因此，堕落的人有两个显著的特征：独立以及凭自己努力来讨神的喜悦。

4At the time of man’s fall a wedge was driven between man and God, a wedge that caused a separation between them. The knowledge of good and evil made man independent from God. Another consequence of eating of the tree of knowledge is that man tries to do things for God on his own. In a sense, man realizes that he has displeased God. Because of this realization, he makes up his mind to do something to please God. With fallen human beings, therefore, there are two striking characteristics: independence and efforts on his own to please God

5神不愿意放弃祂原初对人的旨意。神为了对付在堕落光景中的人，就把十诫赐给人。神把十诫赐给人，似乎在说：『你想要作点甚么来讨我喜悦，但你不晓得你是何等的堕落，何等的无能，并且你离我是何等的遥远。你想要讨我喜悦，这个事实证明你不知道你在那里。现在让我赐给你一些诫命，来察验你，试验你是不是能彀履行。』神所颁布的律法，至少有三方面的功用。首先，律法描绘神，并阐明神。作为律法是神的见证，它实际上是神的一幅图画，给我们看见神是怎样的一位神。在旧约和新约里，神所颁赐的诫命，都是启示神是谁，启示神的所是。利未记十九章二节赐下这一条诫命：『你们要圣洁，因为我耶和华你们的神是圣洁的。』主耶稣颁布了一条更高的诫命：『所以你们要完全，像你们的天父完全一样。』（太五48。）两处的原则是相同的：律法呈现出一幅神的图画。根据神所颁赐的律法，神是完全的、圣洁的、公义的；祂是一位爱的神，也是一位光的神。祂的律法呈现一幅祂之所是的图画。律法的第二种功用是暴露我们。这个功用在罗马七章说得很完全。在罗马七章七节保罗宣告说：『只是非因律法，我就不知何为罪；非律法说，不可起贪心，我就不知何为贪心。』在律法来到之前，罪是静止的。在罗马七章八节保罗说：『没有律法，罪是死的。』然后在下一节他继续说：『诫命来到，罪又活了，我就死了。』罪把律法当作一把刀，将保罗杀死。在十一节保罗告诉我们，罪趁著机会，就藉著诫命杀了他。因此，保罗在他的经历中，发现诫命对他乃是死的。神用诫命来暴露他。

5God is not willing to give up His original purpose for man. In order to deal with man in his fallen situation, God gives commandments to him. By giving man commandments, God seems to be saying, “You want to do something to please Me, but you don’t realize how fallen you are, how incapable you are, and how far you are from Me. The very fact that you try to please Me proves that you don’t know where you are. Let Me now give you some commandments to test you, to prove whether or not you can fulfill them.” The law decreed by God functions in at least three ways. First, the law portrays God and defines Him. As God’s testimony, the law is actually a portrait of God; it shows us what He is like. All the commandments given by God both in the Old Testament and in the New Testament reveal who God is and what He is. Leviticus 19:2 gives this commandment: “Ye shall be holy: for I Jehovah your God am holy” (lit.). The Lord Jesus issued an even higher commandment: “You, therefore, shall be perfect as your heavenly Father is perfect” (Matt. 5:48). In both cases the principle is the same: the law presents a picture of God. According to the law He has given, God is perfect, holy, and righteous; He is a God of love and of light. His law presents a picture of what He is. The second function of the law is that of exposing us. This function is presented in a full way in Romans 7. In Romans 7:7 Paul declares, “But I had not known sin except through the law; for I had not known coveting except the law had said, You shall not covet.” Until the law came, sin was dormant. In Romans 7:8 Paul says that “without law sin is dead.” Then in the next verse he goes on to say that “when the commandment came, sin revived, and I died.” Using the law as a knife, sin put Paul to death. In verse 11 Paul tells us that sin killed him by taking occasion through the commandment. Thus, in his experience Paul found that the commandment was death unto him. God used the law to expose him.

6律法的第三种功用乃是征服我们。我们被暴露以后，就需要被征服。一旦律法征服了我们，就能引我们到神那里。在马太十九章，那位富有的少年人接触主的时候被打败了；然而，他没有被征服。这就是他忧忧愁愁的走了的原因。倘若他被征服了，说：『主耶稣，我无法履行你的要求，去变卖我所有的，分给穷人。』主就会对他说：『既然你作不到，就让我来为你履行这项要求罢！』主要进到我们里面，作我们的生命，并且为我们履行一切的要求。在腓立比二章十二节保罗说：『这样看来，我亲爱的弟兄，你们既是常顺服的，不但我在你们那里，就是我如今不在你们那里，更是顺服的，就当恐惧战兢，作出你们的救恩。』（直译。）我们需要被保罗的话征服，并承认我们无法作出我们的救恩。然后我们就会宝贵保罗在下一节所说的话：『因为你们立志行事，都是神在你们心里运行，为要成就祂的美意。』虽然我们无法作出我们的救恩，但我们立志行事都是神在我们里面运行。这就使我们能按著神在我们里头的运行，作出我们的救恩。我们被律法征服了，并且告诉主说，我们无法履行祂的要求，我们就是不能像神一样圣洁，也不能像父一样的完全。以后主就会说：『只要敞开心接受我。让我进到你里面并为你履行这些要求。我要成为你的圣洁和完全。』我们不可能圣洁，但我们能彀成圣。照样，我们不可能完全，但我们却能被成全。神的心意是要进到我们里面，作我们的生命和人位。这样，祂就与我们合一，我们也与祂合一。然后，因祂活在我们里面，我们就活出祂来。这是圣经中神圣启示的基本原则。

6A third function of the law is the function of subduing us. After we are exposed, we need to be subdued. Once the law has subdued us, it can then bring us to God. The rich young man in Matthew 19 was defeated in his contact with the Lord; however, he was not subdued. This was the reason he went away sorrowful. If he had been subdued and had said, “Lord Jesus, I cannot fulfill Your requirement to sell all I have and give to the poor,” the Lord would have told him, “Since you cannot do it, simply let Me fulfill this requirement for you.” The Lord wants to come into us, be our life, and fulfill every requirement for us. In Philippians 2:12 Paul says, “So then, my beloved, even as you have always obeyed, not only as in my presence, but now much rather in my absence, work out your own salvation with fear and trembling.” We need to be subdued by Paul’sword and admit that we simply cannot work out our own salvation. Then we shall appreciate Paul’sword in the following verse: “For it is God who operates in you both the willing and the working for His good pleasure.” Although we cannot work out our own salvation, God is operating in us both the willing and the working. This enables us to work out our salvation according to God’s operating within us. After we have been subdued by the law and tell the Lord that we cannot fulfill His requirements, that we simply cannot be holy as God is or perfect as the Father is, the Lord will say, “Simply open and receive Me. Let Me come into you and fulfill these requirements for you. I want to be your holiness and your perfection.” We cannot be holy, but we can be sanctified. Likewise, we cannot be perfect, but we can be perfected. God’s desire is to come into us to be our life and our person. In this way, He becomes one with us, and we become one with Him. Then as He lives in us, we live Him. This is the basic principle of the divine revelation in the Bible

7在旧约和新约里，神都吩咐祂的百姓作许多事，这是事实。除了十诫以外，还有许许多多的律例、典章、规条。出埃及记二十一至二十三章就满了这样的律例、典章、规条。神用这一切来暴露并征服以色列人。神的心意是要用律法来描绘祂自已，然后暴露我们，征服我们，好叫我们向祂敞开，并让祂进到我们里面，作我们的生命和一切。而后祂就活在我们里面，我们也要活出祂来。

7It is true that both in the Old Testament and in the New, God commands His people to do many things. In addition to the Ten Commandments, there are numerous precepts, ordinances, and regulations. Chapters twenty - one through twenty - three of Exodus are filled with such ordinances, precepts, and regulations. All these are used by God to expose and subdue the children of Israel. His intention is to use the law to portray Himself and then to expose us and subdue us so that we may open to Him and allow Him to come into us to be our life and everything to us. Then He will live in us, and we shall live Him.

8我们已经看见，颁赐律法有两方面，就是『白昼』的一面和『黑夜』的一面。我们若以为能履行律法的要求，而且想要这么作，我们就要发现自己是在『黑夜』里。我们把律法的诫命与神这生命的源头分开了，结果，诫命对我们就成为杀死人的字句。但我们若让律法作它的工作，来描绘神，暴露我们，征服我们，我们也告诉主，我们无法履行祂的要求，但我们完全信靠祂，我们就会在『白昼』里。然后这位立法者，就是生命的源头，就会进到我们里面，作我们的生命，活在我们里面，并为我们成就一切。最终，它的结果会比律法的要求更好、更高。颁赐律法的时候，摩西是在山顶上被神所注入。律法只能给人一幅神的图画，但摩西在山顶上所接受的注入，却使他实际地与神合一。神是圣洁的，那个注入的结果，摩西也成为圣洁了。神是完全的，藉著神圣的注入，摩西也得以完全了。他下山的时候，面皮发了光。摩西发光的脸所描绘的，远胜于律法所描绘的。摩西没有挣扎努力去履行律法的要求。他被神所注入，并且返照祂。他发光的脸不过是返照神的所是。你比较喜欢那一样？是十诫呢，还是摩西脸上的光辉？我真是喜欢那个光辉。十诫是字句，而摩西发光的脸是一幅活的图画。神不要一班努力遵守律法的人；祂要一班发光的百姓，彰显祂的荣耀。

8We have seen that with the giving of the law there are two sides, the “day” side and the “night” side. If we think that we are able to fulfill the requirements of the law and then try to do so, we shall find ourselves in the “night.” We shall make the commandments of the law separate from God, who is the fountain of life. As a result, the commandments will become killing letters to us. But if we let the law do its work to portray God, expose us, and subdue us, and if we tell the Lord that we are not able to fulfill His requirements, but that we put our full trust in Him, we shall be in the “day.” Then the Law-giver, the fountain of life, will enter into us to be our life, live in us, and do everything for us. Eventually, the result will be even better and higher than the requirements of the law. When the law was given , Moses was on the mountaintop being infused with God. The law could only give a picture of God, but the infusion Moses received on the mountaintop actually made him one with God. God is holy, and as a result of that infusion Moses became holy also. God is perfect, and through the divine infusion Moses also was perfected. When he came down from the mountain, the skin of his face shone. Moses’ shining face portrayed much more than the law portrayed. Moses was not striving or working to fulfill the requirements of the law. He was infused with God and reflected Him. His glowing face was simply a reflection of what God is. Which do you prefer, the Ten Commandments or the glowing on the face of Moses? I definitely prefer the glowing. The commandments are words, but the glowing face of Moses is a living picture. God does not want a people who strive to keep the law; He wants a glowing people to express His glory

9我们愈想要凭自己来遵守律法，我们就愈可怜。我能从我自己的经历中来作这个见证。我年轻的时候，常常和我的哥哥相争。等我得救了，开始读圣经以后，发现主的新命令是要人彼此相爱。我接受了那句话，并且下定决心从那时起，不光要爱我的哥哥，也要爱每一个人。然而，我愈想要爱人，就愈爱不来。我没有更爱人，反而更会批评人。你难道没有类似的经历么？你能彀履行主的命令去爱人么？虽然我们凭自己没有办法履行主的新命令，但这命令却能成就一项奇妙的工作，来描述主，并暴露我们。它证明我们无法爱人。不但如此，这命令还征服我们。我们若爱主，被这话所征服，我们会说：『主，我爱你，但我无法履行你的命令去爱人。主，我需要你，我完全倚靠你。』这是主要从我们所听见的话。我们若这样对祂说，祂会回答说：『我一直等著你说这句话。你无法履行我的要求，但我能在你里面，并为你来作成。向我敞开，让我进到你里面，活在你里面。』然后主自己在我们里面，就要履行爱人的要求。摩西在山顶上从外面接受注入，但我们今天能从里面接受一种奇妙的注入。如果我们与主的关系是正确的，我们就要一直在祂的注入之下。我们愈被注入，我们就愈发光。因为主活在我们里面，在我们里面行动、作工、运行，我们就很容易被祂所注入，并且因著注入到我们里面神圣的素质而发光。我们被主所注入，自然而然就会发光。我们不会努力挣扎，只会发光。

9The more we try in ourselves to keep the law, the more pitiful we shall become. I can testify of this from my own experience. When I was young, I often fought with my older brothers. After I was saved and began to read the Bible, I discovered the Lord’s new commandment to love one another. I received that word and made up my mind that from that time onward I would love not only my brothers but everyone. However, the more I tried to love others, the less loving I became. I became more critical instead of more loving. Have you not had similar experiences? Are you able to fulfill the Lord’s commandment to love others? Although in ourselves we cannot fulfill the Lord’s new commandment, this commandment can perform a wonderful work to describe the Lord and expose us. It proves to us that we are not able to love others. Furthermore, this commandment subdues us. If we love the Lord and are subdued by this word, we shall say, “Lord, I love You, but I cannot fulfill Your commandment to love others. I need You, Lord, and I am wholly dependent on You.” This is what the Lord wants to hear from us. If we would speak to Him in this way, He would reply, “I have been waiting for you to say this. You cannot fulfill My requirement, but I can do it in you and for you. Open to Me and let Me come into you to live in you.” Then the Lord Himself within us will fulfill the requirement to love others. Moses on the mountaintop received the infusion from without, but we today can receive a marvelous infusion from within. If we are right with the Lord, we shall be continually under His infusion. The more we are infused, the more we glow. Because the Lord lives within us, moving, working, and operating in us, it is easy for us to be infused with Him and to glow with the divine element which has been infused into us. As we are infused with the Lord, we shall shine spontaneously. We shall not work or strive; we shall simply glow.

一律法作为神的话，是属灵、圣洁、公义，且良善的

I. THE LAW AS THE WORD OF GOD BEING SPIRITUAL, HOLY, JUST, AND GOOD

10在罗马七章十二和十四节，保罗用了四个词来描述律法：属灵、圣洁、公义、良善的。属灵这个词表明律法的本质。神的律法在本质上与神是一样的。神是灵；（约四24；）所以，神的律法是属灵的。再者，神如何在表现上是圣洁的，照样律法也是圣洁的。『公义』这个词是指关系说的。神对于每一件事、对每一个人，都是公义的。律法也是如此。最后，就整体而言，律法是良善的。律法是神的一幅图画，它是属灵、

10In Romans 7:12 and 14 Paul uses four words to describe the law: spiritual, holy, just, and good. The word spiritual denotes the nature of the law. The law of God is the same in nature as God. God is Spirit (John 4:24); therefore, the law of God is spiritual. Moreover, just as God is holy in His expression, so the law also is holy. The word “just” denotes relationships. In relation to everything and everyone, God is just. The same is true of the law. Finally, as a whole, the law is good. As a portrait of God, the law is spiritual, holy, just, and good

11圣洁、公义且良善的。

12我们已指出，律法有三重功用：为神作见证，暴露我们，并征服我们。当保罗还是大数的扫罗时，他就被律法暴露了。保罗说：『我们原晓得律法是属乎灵的，但我是属乎肉体的，是已经卖给罪了。』（罗七14。）保罗看见律法是圣洁的，但他是凡俗污秽的；律法是公义的，而他是不义的；律法是良善的，而他是邪恶的。他与律法所描绘的一切都相反。因为律法是这样的高，它不光暴露我们，它还征服我们。律法作为神的话，在它属灵、圣洁、公义、良善的方面，暴露并征服了我们。

12We have pointed out that the law has a threefold function: to testify of God, to expose us, and to subdue us. When Paul was Saul of Tarsus, he was exposed by the law. Paul says, “For we know that the law is spiritual; but I am fleshly, sold under sin” Rom. 7:14). Paul came to see that the law is holy, but he was common and defiled; that the law is just, but he was unjust; that the law is good, but he was evil. He was the opposite of all that is portrayed by the law. Because the law is so high, it not only exposes us, but also subdues us. We are exposed and subdued by the law as the word of God in that it is spiritual, holy, just, and good

二律法倾向生命，

II. THE LAW INTENDED UNTO LIFE

但律法本身不能给人生命

BUT NOT ABLE TO GIVE LIFE OF ITSELF

13罗马七章十节说：『那本来向著生命的诫命，反倒叫我死。』这一节指明律法倾向于生命。这里的『向著』这个词是指结果。尽管律法倾向于产生生命，律法本身却不能给人生命。（加三21。）然而，罗马七章十节说，律法向著生命，而加拉太三章二十一节指明，律法不能给人生命，并不相矛盾。在本质上，律法本身没有生命，因此，它不能给我们生命。但律法的本意是要带进生命。保罗在罗马七章十节的话，是根据利未记十八章五节，那一节说，人若遵行神的诫命，就必因此活著。这表明律法的本意是要带进生命。我们若遵守律法，就要得著生命。

13Romans 7:10 says, “And the commandment which was unto life, this was found to me to be unto death.” This verse indicates that the law was intended to be unto life. The word “unto” here means resulting in. Although the law was intended to result in life, it is not able to give life of itself (Gal. 3:21). However, there is no contradiction between Romans 7:10, which says that the law was unto life, and Galatians 3:21, which indicates that the law cannot give life. In nature the law itself does not have life. Thus, it cannot give us life. Nevertheless, the intent of the law is to result in life. Paul’sword in Romans 7:10 is based on Leviticus 18:5, a verse which says that those who do God’s commandments will live in them. This indicates that the law was meant to result in life. If we keep it, we shall have life.

14然而，在罗马七章，保罗非常清楚地说，虽然律法是要带进生命，他却无法履行律法的要求。因此，人以为会带进生命的，实际上带进了死亡。因为我们无法遵守律法，在我们的经历中，律法便带进死亡。但颁赐律法的本意是要带进生命。然而，它不能给人生命。给人生命是一回事，而带进生命是另一回事。我们必须牢记，律法是属灵、圣洁、公义且良善的，颁赐律法的本意是要带进生命，律法本身不能给人生命。那么我们向著律法该有甚么样的态度呢？我们绝不该轻看律法。反之，我们应当感谢律法暴露我们，征服我们，并且把我们带到作生命源头的主那里。我们应当说：『律法，我要感谢你暴露我，征服我，并带我归向那能赐我生命的那一位。我要感谢你引我到赐生命者那里。』

14However, in Romans 7 Paul makes it very clear that although the law was intended to result in life, he could not fulfill the requirements of the law. Therefore, what was supposed to result in life actually resulted in death. Because we cannot keep the law, in our experience the law results in death. But it was given with the intention that it result in life. However, it cannot give life. To give life is one thing, and to result in life is another. We need to be impressed that the law is spiritual, holy, just, and good, that the law was given with the intention that it result in life, and that the law cannot give life by itself. What then should be our attitude toward the law? By no means should we despise it. Rather, we should be thankful to the law for exposing us, subduing us, and bringing us to the Lord as the source of life. We should say, “Law, I wish to thank you for exposing me and subduing me and bringing me to the One who can give me life. I wish to thank you for leading me to the Life-giver.”

15今天许多基督徒没有为著律法的功用而感谢，却仍然想要遵守律法。他们在一个极端上，不恰当地使用律法。另一个极端是那些实在轻看律法的人。保罗对律法『白昼』的方面和『黑夜』的方面，陈列出一幅完整的图画，用了一些消极的词来描述律法。在加拉太书，他甚至认为律法是夏甲，是妾，并且说它生子为奴。（四21～。）读保罗书信的人，领会得不完全，会轻看律法，以为律法不好。这不该是我们的态度。在加拉太这卷书中，保罗认为律法是妾，是奴仆，但他也使用积极的词来描述律法。例如，他说到律法是训蒙的师傅：『这样，律法是我们训蒙的师傅，引我们到基督那里，使我们因信称义。』（三24。）律法看管我们，保守我们，最终引我们到基督那里。一方面，律法是妾；另一方面，它是训蒙的师傅，引我们到基督那里，使我们因信称义，并得著生命。虽然如此，但律法本身不能给我们生命。

15Instead of thanking the law for its function, many Christians today are still trying to keep it. They are at one extreme, using the law in an improper way. At the other extreme are those who actually despise the law. In presenting a full picture of both the “day” aspect and the “night” aspect of the law, Paul used some negative terms to describe the law. In Galatians he even regards the law as Hagar, a concubine, and says it produces slaves (Gal. 4:21-25). Those who read Paul’s Epistles without a full understanding may come to despise the 25 law and think that it is not good. This should not be our attitude. In Galatians, the very book where Paul regards the law as a concubine and speaks of slaves, Paul also uses positive terms to describe the law. For example, he speaks of the law as a child-conductor: “So the law has become our child-conductor unto Christ, that we might be justified by faith” (Gal. 3:24). The law guards us, keeps us safe, and eventually conducts us to Christ. On the one hand, the law is a concubine; on the other hand, it is a guardian and a child-conductor unto Christ. Although the law brings us unto Christ that we may be justified by faith and have life, the law in itself is not able to give us life.

三律法离开作为生命源头的活神，对于罪人就成为定罪人

III. SEPARATED FROM THE LIVING GOD as the source of life

和杀死人的成分

THE LAW BECOMING THE CONDEMNING

AND KILLING ELEMENT TO A SINFUL PERSON

16律法一离开作为生命源头的活神，对于罪人就成为定罪人和杀死人的成分。（罗七13，11。）将律法与神自己分开，就是在律法的『黑夜』里。如果我们想要起来遵守神的律法，我们就会自动地将律法和神自己分开了。然后在我们努力遵守律法的时候，我们自己也与祂分开了。结果，律法就成为杀死我们的字句。我们就好像西乃山下的以色列人。只因为说，凡主所要求的，他们都要遵行，他们就把自己与神这生命的源头隔绝了。其后律法在他们的经历中，就成为杀死人的成分。

16Whenever the law is separated from the living God as the source of life, it becomes the condemning and killing element to sinful people (Rom. 7:13, 11). To separate the law from God Himself is to be in the “night” with respect to the law. If we rise up to attempt to keep the law of God, we shall automatically separate the law from God Himself. Then in our efforts to keep the law, we ourselves shall be separated from Him. As a result, the law will become letters which kill us. We shall be like the children of Israel at the bottom of Mount Sinai. Simply by saying they would do whatever the Lord required, they separated themselves from God, the source of life. Then the law became in their experience a killing element

四犹太教徒的事例

IV. THE CASE OF THE JUDAIZERS

17犹太教徒的事例，证实律法离开活神，就成为杀死人的字句。犹太教徒喜爱律法，并且热心遵守律法。但他们的喜爱和热心是在神以外。在约翰五章三十九至四十节主耶稣说：『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。』犹太教徒以为圣经的白纸黑字里有生命。然而，到圣经面前，而不到主自己面前，也可能是迷信。

17The case of the Judaizers exemplifies the fact that the law becomes killing letters when it is separated from the living God. The Judaizers loved the law and were zealous to keep it. But their love and zeal were apart from God. In John 5:39 and 40 the Lord Jesus said, “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.” The Judaizers thought that there was life in the black and white letters of the Scriptures. However, to come to the Scriptures without coming to the Lord Himself may even be superstitious.

18许多基督徒以迷信的方式使用圣经，以为圣经能真正保护他们。有些人觉得夜里可能发生甚么邪恶的事，就在枕头底下放一本圣经。这是迷信。还有人以为，如果人手按圣经起誓，他就不可能撒谎。这也是迷信。圣经的白纸黑字里没有生命。如果我们来到话面前，没有来到主面前，就不能从话得著生命。要从话得著生命，就必须在读主话的时候接触主。事实上，生命不在圣经本身；生命乃是在基督里。为这缘故，我们绝不该把圣经和主自己分开。圣经要成为生命树。但我们若把圣经和作为生命源头的主分开，它对我们就成了知识树。圣经对我们是生命树还是知识树，在于我们的光景和立场。我们若与主站在一起，圣经对我们就是生命。但我们若把自己与主分开，而还想要使用圣经的话，它对我们就成了知识树。每当我们在主以外来使用神的话，圣经就成了杀死人的字句。因此，我们读主话的时候，若与主站在一起，我们就在『白昼』。但我们若与主分开，就在『黑夜』里。

18Many Christians use the Bible in a superstitious way, thinking that the Scriptures can actually protect them. Feeling that something evil may happen during the night, some put a Bible underneath their pillow. This is superstitious. Others think that if a person places his hand on the Bible when taking an oath, it will not be possible for him to lie. This also is superstitious. In the black and white letters of the Bible there is no life. We cannot receive life from the Word if we come to it without coming to the Lord. In order to receive life from the Word, we must contact the Lord as we read it. Life actually is not in the Bible itself; it is in Christ. For this reason, we should never separate the Bible from the Lord Himself. The Bible is intended to be the tree of life. But if we separate it from the Lord as the fountain of life, it will become to us the tree of knowledge. Whether the Bible is the tree of life or the tree of knowledge to us depends on our condition and our standing. If we stand one with the Lord, the Bible will be life to us. But if we separate ourselves from the Lord and still attempt to use the Bible, it will become the tree of knowledge to us. Whenever we stand apart from the Lord in using the Word, the Bible becomes killing letters. Thus, if we stand with the Lord in reading the Word, we shall be in the “day.” But if we stand apart from Him, we shall be in the “night

五需要新心、新灵和神的灵

V. THE NEED OF A NEW HEART, A NEW SPIRIT AND THE SPIRIT OF GOD

19神颁赐律法的目的是要带进生命。然而，大多数的以色列人没有到神面前，没有接受祂作生命。反而，他们想要凭自己来遵守律法。结果，正如旧约记载的历史所指明的，不过只是一大失败。最终，在耶利米书和以西结书里，神进来说到另立新约。在这约中，神要赐给百姓一个新心和新灵。不但如此，神还要将祂的灵赐给他们。这个新心、新灵和神的灵，使他们能彀遵守神的一切诫命。这就是新约。

19God gave the law with the intention that it would result in life. However, the majority of the children of Israel did not come to God and receive Him as life. Instead, they tried in themselves to keep the law. As the history recorded in the Old Testament indicates, the result was a great failure. Eventually, in the books of Jeremiah and Ezekiel God came in to speak about establishing another covenant, a new covenant. In this covenant God would give the people a new heart and a new spirit. Furthermore, He would even give them His Spirit. The new heart, the new spirit, and the Spirit of God would enable them to keep all of God’s commandments. This is the New Testament.

20许多人读到以西结三十六章二十六和二十七节，他们觉得这些经文论到新心、新灵和神的灵，所教导的事完全和新约一样。我们必须承认，这是真的。在这些经文里，我们看见里面之人的重组。得著新心和新灵，包含我们全人的重生、重组和重整。不但如此，神的灵还进到我们里头，使我们与祂联合。这的确与保罗在林前六章十七节的话相同：『与主联合的，便是与主成为一灵。』如果我们自己不与神隔绝，而照著新约一直与祂合一，我们自然就有才能、力量和权能，来实行神的诫命。当摩西在山顶上经历神圣的注入，他得著了新心和新灵么？他得著了神的灵么？我信摩西得著了新心和新灵，而神的灵也赐给了他。那么这意思是说，摩西蒙了重生么？这个问题很难答覆。这里的点是说，在旧约和新约里的原则都是一样的。人堕落以后，神的心意是要改变我们的心和我们的灵，然后把祂自己作为赐生命的灵，放在我们里面。那么我们就有一个生命，能彀履行神的要求，也能彀活在符合神之所是的方式里。我不敢说摩西重生了没有，但我由圣经确知，神的经营是要将祂自己作到我们里面，藉著改变我们的心和灵来重组我们，并作为赐生命的灵进到我们里面，使我们能活出祂来。

20When many read Ezekiel 36:26 and 27, they have the impression that these verses teach exactly the same thing as the New Testament concerning a new heart, a new spirit, and the Spirit of God. We must admit that this is true. In these verses we see the reconstitution of our inner being. To have a new heart and a new spirit involves regeneration, reconstitution, and a rearrangement of our being. Furthermore, God’s Spirit comes into us to join us with Him. Surely this is identical with Paul’sword in 1 Corinthians 6:17: “He who is joined to the Lord is one spirit.” If we do not separate ourselves from God but remain one with Him according to the new covenant, we shall automatically have the ability, strength, and power to carry out God’s commandments. When Moses was on the mountaintop experiencing a divine infusion, did he receive a new heart and a new spirit? Did he receive the Spirit of God? I have no doubt that Moses received a new heart and a new spirit and that God’s Spirit was given to him. Does this mean, then, that Moses was regenerated? It is difficult to answer this question. The point here is that the principle is the same both in the Old Testament and in the New. After man’s fall, God’sin tent i on is to change our heart and our spirit, and then to put Himself as the life-giving Spirit into us. Then we shall have a life with the ability to fulfill God’s requirements, and we shall be able to live in a way that corresponds to what God is. I do not presume to say whether Moses was regenerated or not. But I do know from the Scriptures that God’secon o my is to work Himself into us, to reconstitute us by changing our heart and spirit, and to come into us as the life-giving Spirit that we may live Him

六加拉太人的事例

VI. THE CASE OF THE GALATIANS

21在这一点上，我们需要来看加拉太人的事例。他们的情形与犹太教徒不同。加拉太人已经接受了主，并且进入恩典的领域，与犹太教徒大不相同。然而，他们从基督偏向律法。他们接受一个观念，认为律法既是良善的，他们就该试著遵守。但他们努力遵守律法的时候，就把自己与基督隔绝，从恩典中坠落了。这就是保罗告诉他们：『若受割礼，基督就与你们无益了』（加五2）的原因。他继续对他们说：『你们这要靠律法称义的，是与基督隔绝，从恩典中坠落了。』（4。）加拉太的信徒因著转向律法，就使自己与基督的享受，以及在基督里的益处隔绝了。加拉太人的事例显示，每当信徒忽略他们与基督的联合，而转向律法，并且努力遵守，他们就与基督隔绝，并从恩典中坠落了。

21At this point, we need to look into the case of the Galatians. Their case differs from that of the Judaizers. In contrast to the Judaizers, the Galatians had received the Lord and had entered into the sphere of grace. However, they were distracted from Christ to the law. They took in the concept that since the law is good, they should try to keep it. But in striving to keep the law, they cut themselves off from Christ and fell from grace. This was the reason Paul said to them, “If you are circumcised, Christ shall profit you nothing” (Gal. 5:2). He went on to tell them, “You have been brought to nought from Christ, you who are justified by law; you have fallen from grace” (v. 4). By turning to the law, the Galatian believers had cut themselves off from the enjoyment of Christ and from the profit of being in Christ. The case of the Galatians shows that whenever believers neglect their union with Christ and turn to the law and strive to keep it, they cut themselves off from Christ and from grace.

22七需要信心与活神

有生机的联合，

VII. FAITH NEEDED FOR AN ORGANIC UNION WITH THE LIVING GOD

好使我们成为新造

THAT WE MAY BE THE NEW CREATION

23保罗处理加拉太信徒中间的光景，发觉必须指出，需要信心与活神这生命的源头有生机的联合，好使我们成为新造。加拉太五章六节说：『原来在基督耶稣里，受割礼不受割礼，全无功效；惟独使人生发仁爱的信心，才有功效。』保罗似乎在说：『不要回到律法去，使你们与神隔绝了。反之，要操练你们的信心，维持与基督生机的联合。你们若保守这个联合，就必享受生命。』然后在加拉太六章十五节保罗说：『受割礼不受割礼，都无关紧要，要紧的就是作新造的人。』这个新造包含由三而一的神所重组的人，为要活出祂来。留在新造里，就是留在这个组成里。我们若操练信心，享受与活神生机的联合，好活出新造，我们就无须遵守律法。我们自然而然会活出一种生活，履行律法的要求，甚至超过律法的要求。

23In dealing with the situation among the believers in Galatia, Paul found it necessary to point out that what was needed is faith for an organic union with the living God, the source of life, that we may be the new creation. Galatians 5:6 says, “For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith operating through love.” It seems as if Paul was saying, “Don’t go back to the law and separate yourselves from God. Instead, exercise your faith to maintain the organic union with Christ. If you preserve this union, you will enjoy life.” Then in Galatians 6:15 Paul says, “For neither is circumcision anything nor uncircumcision, but a new creation.” The new creation consists of human beings who have been constituted of the Triune God in order to live Him. To stay in the new creation is to stay in this constitution. If we exercise faith to enjoy the organic union with the living God that we may live the new creation, it will not be necessary for us to keep the law. Spontaneously we shall live a life that fulfills the requirements of the law and even surpasses them