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出埃及记生命读经 · 第66篇

律法上关乎敬拜神的条例

The Ordinances of the Law Concerning the Worship of God
1读经：出埃及记20:22-26。
1Scripture Reading: Exo. 20:22-26
2创世记可用两句话作摘要来说明；神的创造和人的堕落。创世记一章一节说：『起初神创造…』，但是却以『约瑟…收殓在棺材里，停在埃及。』（五十26。）的方式来结束。因此，创世记开始于神的创造，而结束于约瑟收殓在棺材里，停在埃及。当然，神的创造是非常积极的，但人的堕落却是非常的消极。所以，创世记的摘要包含了神的创造这件积极的事，以及人的堕落这件消极的事。
2The book of Genesis can be summarized by two phrases: God’s creation and man’s fall. Genesis 1:1 says, “In the beginning God created....” Genesis concludes in the following way: “So Joseph...was put in a coffin in Egypt” (50:26). Thus, Genesis opens with a word about God’s creation and concludes with a word about Joseph put in a coffin in Egypt. God’s creation, of course, is very positive, but man’s fall is extremely negative. Therefore, the summary of Genesis involves the positive matter of God’s creation and the negative matter of man’s fall
3我们可以说，出埃及记有一个主要的点：神的救赎和拯救。因著人堕落了，神就进来救赎并拯救。堕落的人需要神的救赎和神的拯救。出埃及记启示出神包罗万有的拯救，就是一个包含神救赎的拯救。照出埃及记来看，首先神救赎祂的百姓，然后拯救他们。
3We may say that the book of Exodus has one main point: God’s redemption and salvation. Because man had fallen, God came in to redeem and save. Fallen man needs both God’s redemption and His salvation. Exodus reveals the all-inclusive salvation of God, a salvation which includes God’s redemption. According to the book of Exodus, God first redeemed His people and then saved them
4基督徒也许不以为全本出埃及记都是论到神的拯救。据许多人说，出埃及记的后十六章，从二十五至四十章，与神的拯救无关，而与帐幕的异象和建造有关。然而，建造帐幕作为神的居所，也是神包罗万有拯救的一部分。这意思是说，出埃及记所启示神的拯救开始于救赎，继续经过神的居所，帐幕的建造。倘若我们蒙了救赎，并且多少经历一点神的拯救，却不在神的建造、神的居所里面，我们就还没有完满地有分神的拯救。神完全的拯救包括建造祂的赎民，好成为祂在地上的居所。今天在亿万的基督徒当中，甚至在那些真蒙了救赎和拯救的人当中，也很少人享受到成为神居所的经历。在有些人的经历中，出埃及记似乎只有十二章或十四章；他们经历了逾越节羊羔的救赎，也可能从埃及蒙了拯救，但他们没有经历神居所的建造。事实上，今天许多基督徒仍留在埃及，留在世界中。虽然他们经历了神的救赎，但他们还没有过红海。这意思是说，他们还没有从世界以及法老的奴役中得蒙拯救。有些基督徒过了红海，并从世界中得了拯救，但在他们的经历中，还没有长进到神的山，并且他们还没有成为神的帐幕。
4Christians may not realize that the entire book of Exodus concerns God’s salvation. According to many, the last sixteen chapters of Exodus, chapters twenty-five through forty, are not related to God’ss alvation, but are concerned with the vision and the building of the tabernacle. However, the building of the tabernacle as God’s dwelling place is also part of God’s all - inclusive salvation. This means that the salvation of God revealed in the book of Exodus begins with redemption and continues through the building of God’s habitation, the tabernacle. If we have been redeemed and experience God’ss alvation to a certain extent but are not in God’s building, God’s dwelling place, then we have not yet participated in God’ss alvation in full. God’s complete salvation includes the building up of His redeemed people to become His habitation on earth. Among the millions of today’s Christians, the genuinely redeemed and saved people, not many enjoy the experience of having become God’s habitation. In the experience of some, the book of Exodus seems to have only twelve or fourteen chapters. They have experienced the redemption of the Passover lamb and perhaps have been delivered from Egypt, but they do not experience the building of God’s dwelling place. Actually, many of today’s Christians are still in Egypt, the world. Although they have experienced God’s redemption, they have not crossed the Red Sea. This means that they have not been saved from the world and from enslavement to Pharaoh. Some Christians have crossed the Red Sea and have been saved from the world, but they have not progressed in their experience to the mount of God and they have not become God’s tabernacle.
5在出埃及记，西乃山称为神的山。在这里神的赎民被领进与祂直接的交通中。这是一件大事。人被造了二十五世纪以后，以色列人才被带进这样与神的交通中。那时以前，地上没有人与神面对面有交通。一方面，百姓在西乃山被领进与神的交通中；另一方面，神降临与他们说话。在创世记十一章，神降临不是要与人交通，而是要审判他们。在出埃及记，神降临不是要审判，乃是要与祂的百姓交通。以色列人在西乃山与神一同吃喝。这也包括在出埃及记所启示神包罗万有的拯救里面。在西乃山神不是仅仅与祂的百姓相会一日。反之，百姓与祂同在好几个月之久。（出十九1，四十2，17，民十11～13。）神把祂的赎民当作祂『自己的产业』，（十九5，直译，）当作祂的珍宝。因为祂的百姓对祂是这样的宝贵，祂就降临垂顾他们。根据旧约，神与祂的百姓相会持续了一千多年，直到耶和华的荣耀离开圣殿时馋结束。（结十18。）本篇信息我们来看律法的条例。旧约中的律法不仅包含十诫，也包含许多的条例。这些条例见于出埃及记剩余的几章，全本利未记，和部分的民数记和申命记。许多基督徒以为律法只包含十诫。这就是我年轻时的观念。然而圣经把出埃及记、利未记、民数记、申命记，都视为律法的一部分，这件事实使我困扰。再者，根据诗篇一百一十九篇，律法包含诫命和律例。这表明律法有两部分：十诫和所有的条例。因此，认为只有十诫才是律法是错误的。不，律法所包含的比十诫更多。我们若看见律法包含诫命和条例，就会发现要领会诗篇一百一十九篇是很容易的了。
5In Exodus, Mount Sinai is called the mount of God. Here God’s redeemed people were brought into direct fellowship with Him. This is a great matter. It was not until twenty-five centuries after the creation of man that the children of Israel were brought into such fellowship with God. Prior to that time, there were no people on earth who had face-to-face fellowship with God. On the one hand, at Mount Sinai the people were brought into fellowship with God; on the other hand, God came down to speak with them. In Genesis 11 God came down not to have fellowship with the people, but to judge them. In Exodus God came down not to judge, but to have fellowship with His people. At Mount Sinai the children of Israel were feasting with God. This also is included in God’sa ll-inclusive salvation revealed in Exodus. At Mount Sinai God did not meet with His people merely for a day. Rather, the people remained with Him there for many months (Exo. 19:1; 40:2, 17; Num. 10:11-13). God considered His redeemed people His “personal possession” (19:5, lit.), His precious treasure. Because His people were so precious to Him, He came down to visit them. According to the Old Testament, God’s meeting with His people lasted more than a thousand years. It did not end until the glory of the Lord departed from the temple (Ezek. 10:18). With this message we come to the ordinances of the law. The law in the Old Testament not only includes the Ten Commandments, but also includes many ordinances. These ordinances are found in the remaining chapters of Exodus, in the entire book of Leviticus, and in parts of Numbers and Deuteronomy. Many Christians think that the law includes only the Ten Commandments. This was my concept when I was young. However, I was bothered by the fact that in the Bible Exodus, Leviticus, Numbers, and Deuteronomy are all regarded as part of the law. Furthermore, according to Psalm 119, the law includes ordinances as well as commandments. This indicates that the law has two sections: the Ten Commandments and all the ordinances. Thus, it is a mistake to consider only the Ten Commandments to be the law. No, the law includes much more than just the Ten Commandments. If we see that the law includes the ordinances as well as the commandments, we shall then find it easy to understand Psalm 119.
6条例是律法补充的部分，和十诫附加的细节。十诫乃是律法的主要部分，这样的认识乃是正确的。但这个主要的部分需要补充和详细的说明。在出埃及记的第二部分和利未记、民数记、申命记，有律法的补充和细节。本篇信息首次论到律法的条例，我们要来看关于敬拜神的条例。在其它的信息中，我们要来看人际关系的条例。在二十章二十二至二十六节，神启示祂的赎民应当如何敬拜祂。这是从前没有启示过的，甚至亚伯拉罕称为神的朋友，神也没有把这个向他启示出来。只有神的百姓在神的山进入与祂面对面的交通中以后，神才启示他们敬拜祂的方式。我们若进入这些经文的深处，就会看见，它们说出我们应当如何敬拜神的要点。这里的启示不但与其余的旧约一致，也与新约一致。在这里有十字架和基督的启示。此外，根据这些经文，我们看见人的工作和人的方法都被除去了。这些经文甚至说到金银的偶像。出埃及记二十章二十二节说：『耶和华对摩西说，你要向以色列人这样说，你们自己看见我从天上和你们说话了。』在这里我们看见，神从天上对祂的百姓说话。甚至这一节也和敬拜神有关系，因这里指明我们所敬拜的神是活神，是说话的神。
6The ordinances are a supplementary part of the law and add details to the Ten Commandments. It is correct to regard the Ten Commandments as the main section of the law. But this main section needs to be supplemented and spelled out in detail. In the second part of Exodus and in Leviticus, Numbers, and Deuteronomy we have the supplement to the law and the details of the law. In this message, the first on the ordinances of the law, we shall consider the ordinances concerning the worship of God. In other messages we shall consider ordinances concerning the relationships between people. In 20:22-26 God unveils to His redeemed people how they should worship Him. This had not been revealed previously, not even to Abraham, one who was called the friend of God. Only after His people had been brought into face-to-face fellowship with Him at the mountain of God did God reveal the way for them to worship Him. If we get into the depths of these verses, we shall see that they give us the main points of how we should worship God. The revelation here is in keeping with that found not only in the rest of the Old Testament, but also in the New Testament. Here we have a revelation of the cross and of Christ. Furthermore, according to these verses, we see that both man’s work and man’sway are excluded. These verses even refer to idols of gold and silver. Exodus 20:22 says, “And Jehovah said unto Moses, Thus shalt thou say unto the children of Israel, Ye have seen that I have talked with you from heaven” (lit.). Here we see that God spoke to His people from heaven. Even this verse is related to the worship of God, for here we have an indication that the God whom we worship is the living and the speaking God
7二十三节继续说：『你们不可作甚么神像与我相配，不可为自已作金银的神像。』这里有头两条诫命的补充，和关乎这些诫命的细节。头两条诫命吩咐我们，除了神以外，不可有别的神，也不可制造偶像。二十三节『与我相配』的片语是很重要的。这表明百姓不可敬拜神，却又有别的神与祂相配。这就好像一个女人有了丈夫，又有别的男人与他相配。一个女人如何只该有一位丈夫，以色列人也照样，只该有主作他们独一的神。
7Verse 23 continues, “Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold.” Here we have a supplement to the first two commandments and also details related to these commandments. In the first two of the commandments we are told not to have any gods other than God and also not to make idols. The phrase “with me” in verse 23 is significant. It indicates that the people were not to worship God and yet have another god with Him. This would be like a woman who had one husband, but also had another man with him. Just as a woman should have only one husband, so the children of Israel were to have only the Lord as their unique God.
8出埃及记二十章二十三节特别题到金银的神像。这里没有说到木头或石头作的偶像。由以赛亚书我们知道，神的百姓后来的确有金银的偶像。（二20，三十22，三一7。）他们第一次造金偶像，是当摩西在西乃山上与神同在的时候。摩西在山顶上与神交通时，百姓在山下要亚伦为他们铸一只金牛犊。然后他们说：『以色列阿，这是领你出埃及地的神。』（出三二4。）百姓因著造金像，就有了别的神想来与真神相配。但神禁止祂的百姓用别的神与祂相配。在二十三节，神似乎说：『你若要拒绝我要离弃我，就这样作罢。但不要一面有我，一面又作金银的偶像来与我相配。那是淫乱。你必须以我为你独一的丈夫。不可让别的神来与我相配。』二十四节非常重要：『你要为我筑土坛，在上面以牛羊献为燔祭，和平安祭；凡记下我名的地方，我必到那里赐福给你。』在这里我们读到坛、祭物、神的名被记念，以及神来眷顾祂的百姓，并祝福他们。根据二十四和二十五节，坛可用泥土或石头来建筑。然而，百姓不可用凿成的石头来筑坛。坛只能用神所造的材料来建筑。百姓不可以人工加上神工。他们可以用泥土或天然的石头，但不可用凿成的石头。再者，我们由二十六节看见，百姓上主的坛，不可『用台阶』，免得露出下体来。
8Exodus 20:23 specifically mentions idols of gold and silver. Nothing is said here of idols made of wood or stone. From the book of Isaiah we know that God’sp eople later did have idols of gold and silver (2:20; 30:22; 31:7). The first time they made an idol of gold was when Moses was on Mount Sinai with the Lord. While Moses was on the mountaintop fellowshipping with God, the people at the foot of the mountain charged Aaron to make them a golden calf. Then they said of it, “These be thy gods, O Israel, which brought thee up out of the land of Egypt” (Exo. 32:4). By making a god of gold the people had another god with the true God. But God forbids His people to have another god with Him. In verse 23 it seems as if God is saying, “If you want to reject Me or forsake Me, you may do so. But don’th ave Me on the one hand and then make with Me gods of gold and silver on the other hand. That is fornication. You must take Me as your unique Husband. Do not have any other gods with Me.” Verse 24 is very important: “An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I make my name to be remembered I will come unto thee, and I will bless thee” (lit.). Here we read of the altar, the sacrifices, the name of God being remembered, and God coming to visit His people and bless them. According to verses 24 and 25, an altar could be made either of earth or stone. However, the people were forbidden to build an altar of hewn stone. An altar could be erected only with materials created by God. The people were not to add their work to God’s work. They could use earth or natural stone, but not hewn stone. Furthermore, we see from verse 26 that the people were not to “go up by steps” unto the Lord’salt ar, lest their nakedness be exposed
9二十四节题到五种基本的祭当中约两种：燔祭和平安祭。没有题到素祭、赎罪祭，或赎愆祭。原因乃是这里的观念不是救赎，而是神与祂赎民之间的交通。二十四节也说到神的名被记念。每当我们聚集敬拜神，我们必须记念主的名。祂的名是我们聚集敬拜时所当记念独一的名。
9Verse 24 mentions two of the five basic offerings: the burnt offering and the peace offering. There is no mention of the meal offering, the sin offering, or the trespass offering. The reason for this is that the concept here is not redemption; it is fellowship between God and His redeemed people. Verse 24 also speaks of God’s name being remembered. Whenever we meet to worship God, we must remember the name of the Lord. His name is the unique name we should remember in our gatherings for worship
10如果我们有坛和祭物，如果我们记念主的名，我们就要经历神的眷顾和祝福。神自己要临到我们，并祝福我们。
10If we have the altar and the sacrifices, and if we remember the Lord’s name, we shall experience God’s visitation and blessing. God Himself will come to us and bless us.
一 没有偶像
I. NO IDOLS
11我们已经指出，二十三节吩咐百姓不可作金银的神像。这一节只题到金银的偶像，没有题到其它材料如木头、石头的偶像。故此，这一节暗示我们不该敬拜金银。根据使徒行传第三章，有一个瘸腿的人，要求彼得、约翰赒济，彼得对他说：『金银我都没有，只把我所有的给你，我奉拿撤勒人耶稣基督的名，叫你起来行走。』（6。）彼得没有金银，但他有耶稣基督的名。
11We have pointed out that in verse 23 the people were commanded not to make gods of silver or gold. This verse mentions only idols of gold and silver, not idols of other materials such as wood and stone. Therefore, this verse implies that we should not worship silver or gold. According to Acts 3, a lame man asked Peter and John for alms. Peter said to him, “Silver and gold I do not possess, but what I have, this I give to you: In the name of Jesus Christ the Nazarene—walk!” (v. 6). Peter did not have silver and gold, but he had the name of Jesus Christ
12在敬拜神的事上，我们不该给钱财有地位，不该给金银有地位。主耶稣告诉我们，不能又事奉神，又事奉玛门。（太六24。）我们不能事奉神，同时又事奉金银。我们为了生存需要钱财，但我们不可让钱财霸占了我们。被贪财的私欲所霸占，就是造金银偶像。提摩太前书六章十七节说：『你要嘱咐那些今世富足的人，不要自高，也不要倚靠无定的钱财，只要倚靠那厚赐百物给我们享受的神。』那些今世有金、有银的人，不该倚靠无定的钱财。反之，他们该倚靠活的神。基督徒很容易说，他没有甚么偶像。然而，基督徒不太容易见证他们不倚靠钱财。有钱财没有甚么不对，但倚靠钱财而不倚靠活神，就是敬拜偶像。我们若要单单纯纯地敬拜，所有的偶像都必须除掉，包括倚靠钱财的拜偶像在内。我们由经历中知道，若是倚靠钱财，我们就会失去对神的敬拜。只要我们还倚靠钱财，我们就不能给神真正且纯一的敬拜。因此，不可造金银的神像，这条诫命暗指我们在敬拜神的事上，不该给钱财任何的地位。今天许多基督徒，因著让钱财和捐款有地位，就堕落了。基督教相当成了以敬拜金牛犊为特征的宗教。捐赠大笔款项的人被表扬，博得众人的赞誉是司空见惯的事。这就是造金银神像，这也是敬拜金牛犊。
12In the worship of God we should give no place to riches, no place to gold and silver. The Lord Jesus tells us that we cannot serve God and mammon (Matt. 6:24). We cannot at the same time serve God and gold and silver. In order to exist, we need money, but we must not allow money to occupy us. To be occupied with the desire for riches is to make idols of gold and silver. First Timothy 6:17 says, “Charge those who are rich in the present age not to be high-minded, nor to set their hope on the uncertainty of riches, but on God who affords us all things richly for our enjoyment.” Those who have gold and silver in this age should not hold on to the uncertainty of wealth. Instead, they should hold on to the living God. It is easy for a Christian to say that he does not have any idols. However, it is not so easy for Christians to testify that they do not hold on to riches. It is not wrong to have wealth, but to hold on to wealth instead of holding on to the living God is to worship idols. If we would worship in a pure way, all idols must go, including the idolatry of laying hold on riches. From experience we know that if we hold on to riches, our worship to God will be nullified. As long as we still hold on to riches, we cannot offer God genuine and pure worship. Thus, the commandment not to make gods of gold and silver implies that in our worship of God we should not give any place to riches. The situation among many Christians today is degraded because of the place given to money and fund-raising. To a large extent, Christianity has become a religion characterized by the worship of the golden calf. It is common for those who make large donations to be singled out and given public honor. This is to make gods of gold and silver, and it is also the worship of the golden calf
二 藉著祭坛─十字架
II. THROUGH THE ALTAR—THE CROSS
13希伯来十三章十节说：『我们有一祭坛。』祭坛表明十字架。旧约里的祭坛是影儿，实际乃是新约里的十字架。堕落的人没有祭坛，就不能直接敬拜神。祭坛是指死而复活的过程。在这样的过程中，有救赎，一切消极的事物也了结了。因此，祭坛一词的含意是丰富的。与祭坛有关的，有死，有焚烧，也有复活。这包含救赎，消极事物的了结，以及积极事物的复活。离了祭坛，十字架，这样的过程不可能发生。所以，没有祭坛，堕落的人就无法直接敬拜神。
13Hebrews 13:10 says, “We have an altar.” The altar denotes the cross. The altar in the Old Testament was a shadow, the reality of which is the cross in the New Testament. Fallen man cannot worship God directly without an altar. The altar points to a process of death and resurrection. In such a process we have redemption and also the termination of all negative things. Thus, the word altar is rich in its implications. Related to the altar, we have death, burning, and resurrection. This involves redemption, the termination of negative things, and the resurrection of positive things. Apart from the altar, the cross, it is not possible for such a process to take place. Therefore, without an altar, fallen people have no way to worship God directly
14我们已经看见，祭坛是用神所造的材料，或是泥土，或是石头来建筑的。这表明十字架完全是由神的工作豫备好的。凿成的石头，人所作成的材料，不可用来筑坛，这件事实表明十字架不是由人工豫备的。豫备十字架的是神，不是人。神若没有作工，为我们豫备十字架，我们就不能作甚么。在这些经文里，筑坛的意思就是接受神所豫备的。神为我们豫备了十字架，好敬拜祂，我们就该单单接受十字架，为著神豫备的工作，存著感谢对神说『阿们』。我们应当说：『神，感谢你豫备了十字架，使我可以敬拜你。我不需要作工，我单单接受你所豫备的十字架。』以色列人可用泥土或石头来筑坛，这件事实表明十字架是便利的。神若吩咐祂的百姓只能用石头来筑坛，以色列人就很难找到材料。但泥土得来不费工夫。因此，用泥土所筑的坛是指十字架的便利说的。
14As we have seen, the altar was to be erected with material created by God, either earth or stone. This indicates that the cross has been prepared entirely by the work of God. The fact that hewn stone, material worked on by man, was not to be used in making the altar indicates that the cross was not prepared by man’s work. God, not man, prepared the cross. If God had not worked to prepare the cross for us, there would not be anything we could do. In these verses erecting an altar means receiving what God has prepared. God has prepared the cross for us to worship Him, and we should simply receive it, saying “Amen” with thanksgiving to God for His work of preparation. We should say, “God, thank You for preparing the cross that I may worship You. There is no need for me to work. I simply receive the cross You have prepared.” The fact that the children of Israel could erect an altar either of earth or stone indicates that the cross is readily available. If God had commanded His people to build an altar only of stone, the children of Israel might have had difficulty finding the materials. But the earth was always available. Hence, an altar made of earth points to the availability of the cross
15我们接受十字架时，也许软弱如泥土，也许刚强如石头。许多信徒接受十字架的时候是软弱的。然而有些人是相当刚强的。我们怎样来接受十字架？是以刚强的方式，还是以软弱的方式，全在于我们。这里的原则与献燔祭时使用大小不同的动物相似。有的人可能献上一只牛或一只羊，而有的人可能只献上鸽子。筑坛可以用泥土，也可以用石头，照样，接受十字架可以是刚强的，也可以是软弱的。不论在那一种情形下，十字架仍然是十字架，是神在祂的工作里所豫备的。我们在材料的豫备上没有分，我们只是接受神所豫备的。
15Our receiving of the cross may be rather weak, like earth, or strong, like stone. In their receiving of the cross, many believers are weak. Others, however, are quite strong. How we receive the cross, in a strong way or in a weak way, depends on us. The principle here is similar to the use of animals of different sizes in the burnt offering. One person could offer an ox or a lamb, whereas another could offer doves. It was permissible to build an altar of earth or of stone, to receive the cross either in a strong way or in a weak way. In either case, the cross is still the cross, prepared by God in His work. We have no part in the preparation of the material. We simply receive what God has prepared.
16在接受十字架的事上，人的工作没有地位。天主教有一个大异端就是附加的人工竟然有了地位；在接受基督十字架的事上，人的工作竟然有了地位。但根据圣经，筑坛必须用神所造的泥土或石头。若有人认为这样的坛太粗糙，而想把石头凿得更美观些，那就造成了不洁。把人的工作加在神所豫备的工作上，就是带进不洁。历代以来，在教会历史中，许多人想要用人的工作来装饰神的工作。他们的态度是认为神的工作不彀美观，需要人加上些甚么，使它更加好看。甚至今天有些传道人也不喜欢说简单的话。对他们来说，这样作是愚昧的。不过，保罗在哥林多前书一章二十三至二十四节说：『我们却是传钉十字架的基督，在犹太人为绊脚石，在外邦人为愚拙；但在那蒙召的，无论是犹太人，希利尼人，基督总为神的能力，神的智慧。』保罗传讲十字架，没有装饰，但有神的能力和神的智慧。然而，今天所讲的道，加了糖衣，有装饰，却没有能力，没有智慧。神豫备的工作加上了人装饰的工作，结果就是不洁。哦，今天的基督教何等玷污了神的工作！这种玷污主要是由人的工作来的。许多基督徒喜欢凿过、装饰过的石头，过于神所造的天然石头。因此，他们改变了神的工作，并且还玷污了神的工作。
16In the receiving of the cross there is no place for man’s work. A great heresy in Catholicism is that there is room for man’s work to be added; man’s working is given place in receiving the cross of Christ. But according to the Bible, the earth or the stones made by God were to be used to make an altar. If someone had regarded such an altar as too crude and wanted to hew the stones to make them more beautiful, that would have caused pollution. To add man’s work to God’s work of preparation is to bring in pollution. Throughout the centuries of church history, many have tried to beautify God’s work of preparation by man’s work. Their attitude has been that God’s work lacks beauty and needs man to add something to make it more beautiful. Even today certain preachers do not like to speak simple words. To them, this is foolishness. Nevertheless, in 1 Corinthians 1:23-24 Paul says, “We preach Christ crucified, to Jews an offense, and to the nations foolishness, but to those who are called, both Jews and Greeks, Christ, God’s power and God’s wisdom.” In Paul’sp reaching of the cross there was no beauty, but there was the power of God and the wisdom of God. However, in the sugar- coated sermons preached today there is beauty, but no power or wisdom. When man’s beautifying work is added to God’s work of preparation, the result is pollution. Oh, how much today’s Christianity has polluted God’s work! This pollution has come primarily through the work of man. Many Christians prefer hewn and polished stones to the natural stones created by God. Thus, they change the work of God and pollute it
17再者，根据二十章二十六节，百姓上主的坛，不可用台阶。他们不可为坛作台阶。台阶是指人为的路。每一个宗派都有它自己的台阶，这些台阶使人露出下体来。神所豫备的坛不是崇高的，反倒是很接近地面的。所以，不需要台阶，而且甚么人都可能就近坛。赞美主，十字架是在我们的水平上，真便利！没有人成就的水平不是为著夸口和炫耀的。台阶给人的成就留地步。想想看，在主教、大主教、枢机主教和教宗的制度下，有多少的台阶。但基督的十字架没有台阶；它在我们的水平上。人的成就或功绩没有地位，人的方法没有地位。我们必须拒绝一切人为通往十字架的路。
17Furthermore, according to 20:26, the people were not to go up by steps unto the Lord’salt ar. They were not permitted to make steps for the altar. Steps refer to the man-made way. Every denomination has its own kind of steps. These steps cause man’s nakedness to be exposed. The altar prepared by God is not elevated. On the contrary, it is close to the ground. This eliminates the need for steps and makes it possible for anyone to approach the altar. Praise the Lord that the cross is on our level, so available! There are no levels of man’s attainments for his boasting and glorifying. Steps give place for man’s attainment. Consider how many steps there are in a system with bishops, archbishops, cardinals, and a pope. But the cross of Christ has no steps; it is on our level. There is no place for human attainment or achievement, no place for man’sway. We must reject every man-made way to the cross.
三 带著祭物─基督
III. WITH THE SACRIFICES—CHRIST
18我们已经指出，在五种主要的祭当中，出埃及记二十章这里只题到两种─燔祭和平安祭。燔祭是为著神的满足，而平安祭是为著人与神彼此的享受。献燔祭的意思是说，我们把基督献给神，为著神的享受和满足。献平安祭的意思是说，我们把基督献给神，为著我们与神彼此的享受和满足。正确的敬拜神必须包括燔祭和平安祭，有些基督的东西献给神，作为祂的享受和满足，而有些让我们与神一同来享受。在犹太教、回教或堕落的基督教里面找不到这样的敬拜。约翰福音四章二十四节是二十章二十二至二十六节的发展。根据主耶稣所说的，我们必须用灵和实际来敬拜父。这个实际包括基督作为燔祭和平安祭。我们又一次看见，二十章二十二至二十六节题到祭物，启示出真实、正确敬拜的基本原则。
18We have pointed out that of the five major sacrifices, only two—the burnt offering and the peace offering— are mentioned here in Exodus 20. The burnt offering is for God’s satisfaction, and the peace offering is for the people’s enjoyment with God mutually. To present a burnt offering means that we offer Christ to God for God’s enjoyment and satisfaction. To present the peace offering means that we offer Christ to God for our enjoyment and satisfaction mutually with God. The proper worship of God must include the burnt offering and the peace offering, something of Christ offered to God for His enjoyment and satisfaction and something of Christ which we enjoy with God. This kind of worship cannot be found in Judaism, Islam, or degraded Christianity. John 4:24 is a development of the word in 20:22-26. According to the Lord Jesus, we must worship the Father in spirit and in reality. This reality includes Christ as the burnt offering and the peace offering. Once again we see that, with the mention of the sacrifices, the basic principles of genuine and proper worship are revealed in 20:22-26
四 记念主的名
IV. REMEMBERING THE NAME OF THE LORD
19出埃及记二十章二十二至二十六节，说到以色列人进美地之前的敬拜神。当他们在往美地的路上时，必须照著这些经节里的原则来敬拜神。但他们进入美地以后，敬拜神就必须在指定的地方，就是神所选择要立为祂名的居所。每当我们聚集敬拜神时，原则还是一样，我们所记念的必须是神的名，而不是别的名。然而，今天许多基督徒，除了主的名以外，还使用路德会或卫理公会等类的名称。用这样的名称，在主看来是可憎的。正确的敬拜神，一方面不该有任何的偶像；另一方面，在主的名以外，不该有别的名。每当我们聚在一起敬拜神时，必须丢弃别的名，而高举主的名。（申十二11，太十八20。）我们敬拜神时，惟有祂的名是应当记念的。
19Exodus 20:22-26 refers to the worship of God before the children of Israel entered the good land. As they were on the way to the good land, they had to worship God according to the principles in these verses. But after they came into the land, they were to worship Him in a designated place, the place chosen by God for His habitation and the place where He would cause His name to dwell. But the principle remains the same. Whenever we meet to worship God, God’s name, not any other name, must be remembered. However, with many Christians today, names such as Lutheran or Wesleyan are used in addition to the name of the Lord. The use of such names is an abomination to the Lord. On the one hand, in the proper worship of God there should not be any idols; on the other hand, there should not be any name other than the name of the Lord. When we come together to worship God, we must drop every other name and exalt the Lord’s name (Deut. 12:11; Matt. 18:20). Only His name should be remembered in our worship of God.
五 神的眷顾和祝福
V. GOD’S VISITING AND BLESSING
20我们若照著这些经节正确地敬拜神，祂就要来祝福我们。这意思是说，我们的敬拜若是真实的，就会吸引神来眷顾我们，并祝福我们。神要这样作，祂必须是活神，是说话的神。神不说话就不能祝福人。请记得，在二十二节主说，祂从天上和百姓说话。所以，祂是活神，是说话的神。我们的敬拜必须是这样，吸引活神临到我们，并祝福我们。倘若在某一次的聚会中，对神有正确的敬拜，我们就必须确信，神要眷顾并祝福在这个聚会里的人。赞美神的眷顾和祝福！这证明我们所敬拜的神是活的神，是说话的神。
20If we worship God in the proper way according to these verses, He will come to bless us. This means that if our worship is genuine, it will be an invitation to God to visit us and bless us. In order for God to do this, He must be the living and speaking God. A God who does not speak cannot bless. Remember, in verse 22 the Lord says that He spoke to the people from the heavens. Hence, He is the living and speaking God. Our worship must be of such a kind that it invites the living God to come to us and bless us. If in a certain meeting there is the proper worship of God, we must have the assurance that God has been invited to visit and bless those in that gathering. This is always the result of the proper worship of God. Praise God for His visitation and His blessing! This is proof that the God whom we worship is the living and speaking God