出埃及记生命读经 · 第69篇

律法的各项条例

Sundry Ordinances Of The Law

1读经：出埃及记22:28-31;23:14-19。

1Scripture Reading: Exo. 22:28-31; 23:14-19

2圣经是一本非常甜美的书。主话语中有许多部分，读起来味道都很甜美。诗篇一百一十九篇一百零三节宣告说：『你的言语，在我上膛何等甘美；在我口中比蜜更甜。』然而，当我们读到出埃及记二十一章七节至二十三章十九节，也许不觉得有甚么甜美。最近你读出埃及记的这段话时，你会觉得甜美么？我们若进入这几章的深处，并摸著撰写这几章的灵，我们就会晓得，这一段主的话，也是极其甜美的。圣经不但是那灵所默示的，也是用独特的灵写出来的。旧约里的律法和条例更是如此。甚至人们论到一个国家世俗的法律，也说到那个法律的精神。何况神所颁布的律法和条例，其中更加有灵了！我们若摸著二十一章七节至二十三章十九节的深处，就有一种甜美的味道。然而，在外面摸著主话的本体虽然很容易，但要在里面摸著圣经的灵常常就很困难了。光读白纸黑字是摸著话的外体。我们必须操练更深入，摸著话中的灵。全本圣经乃是神照著祂的经营所启示的；但特别是在旧约里，神圣的启示是根据百姓的光景而赐下的。譬如，我年轻的时候读出埃及记，因神的律法没有废除奴隶制度，这件事情很困扰我。我也疑惑奴隶和自由人为甚么没有同等的权利。我探询神所颁赐的律法和所有的条例，为甚么仍容许这样的不平等存在。我们知道，牛若触死奴仆，比起触死一个自由人，牛主所须付的价银较少。（二一28～32。）这表明奴仆与自由人没有同等的权利。有些人甚至会怀疑这些条例是神所启示的；他们也许认为这些条例不过是摩西自己的意见。然而，二十一章一节明说：『你在百姓面前所要立的典章是这样。』二十一至二十三章里所有的条例，都是摩西根据神的口述所写的。因此，它们不是摩西的观念想出来的。因这缘故，我们不能说，它们不过是古时候的想法，而把它们废掉。但这些条例既是神所指示的，我们就会问说，为甚么会许可像奴隶制度这样的事情存在。这类的问题题醒我们，明白圣经并不容易。要认识神的话，我们必须认识神的心意，以及神的经营、旨意和计画。

2The Bible is a very sweet book. We have a sweet taste when we read many portions of the Word. Psalm 119:103 declares, “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth.” However, when we read Exodus 21:7 — 23:19, we may not sense any sweetness. Did this portion of Exodus taste sweet to you when you read it last? If we get into the depths of these chapters and touch the spirit in which they were written, we shall realize that this part of the Word also is very sweet. The Bible was not only inspired by the Spirit; it was also written with a particular spirit. This is especially true of the laws and ordinances in the Old Testament. Even with respect to the secular law of a country, people speak of the spirit of the law. How much more is there a certain spirit in the law and ordinances decreed by God! If we touch the depths of 21:7—23:19, we shall have a sweet taste. However, although it is easy to touch the body of the Word outwardly, it is often rather difficult to touch the spirit of the Bible inwardly. To read only the letters in black and white is to touch the body of the Word. We must exercise to go deeper and touch the spirit of the Word. The Bible as a whole was revealed by God according to His economy. Nevertheless, especially in the Old Testament, the divine revelation is given according to the situation of the people. For example, when I read the book of Exodus as a young man, I was troubled by the fact that God in His law did not abolish slavery. I also wondered why slaves did not have rights equal to the free. I asked why the law given by God and all the ordinances decreed by God still allowed such inequalities to exist. We are told that if an ox killed a slave, the owner had to pay a smaller amount than if the ox killed a free man (21:28-32). This indicates that a slave did not have the same rights as a free man. Some may even doubt that these ordinances were revealed by God. They may regard them simply as Moses’ own ideas. However, 21:1 clearly says, “Now these are the ordinances which thou shalt set before them” (lit.). All the ordinances in chapters twenty-one through twenty-three were written by Moses according to God’s dictation. Thus, they were not devised according to Moses’ concept. For this reason, we cannot dismiss them by saying that they are nothing more than an ancient way of thinking. But since these ordinances were dictated by God, we may ask why something like slavery was allowed to exist. Questions like this remind us that it is not easy to understand the Bible. In order to know the Word, we need to know God’s he art and also God’secon o my, purpose, and plan.

3圣经中神的律法和条例的写法，与人所制定的法律绝对不同。人制定法律的时候，常常想要写点古典的东西。律师甚至想在某种案件上，写出古典作品来。然而，出埃及记二十一至二十三章不是以古典的方式写出来的。我们来读这几章的时候，在我们看来，这些条例的顺序排列得很不寻常。例如，二十一章十五节说，打父母的，必要把他治死。然后十六节说，拐带人口的，必要把他治死。但十七节说，咒骂父母的，必要因著这罪把他治死。为甚么不把十五节和十七节摆在一起？为甚么十六节摆在它们中间呢？倘若我们来写这一章，我们也许会把十五节和十七节摆在一起，接著写十六节。但神把一节与父母无关的经节，插在分别论到打父母和咒骂父母的经节之间。当然，这里的排列是为著一个确定的神圣目的。

3The laws and ordinances of God in the Bible are written in a way that is very different from the way man-made laws are written. Often men try to write something classical when they compose a law. An attorney may even try to produce a classical writing on a particular case. However, chapters twenty-one through twenty- three of Exodus were not composed in a classical way. As we read these chapters, it may seem to us that the ordinances are arranged in a rather unusual order. For example, 21:15 says that he who smites his father or mother shall be put to death. Then verse 16 says that he who steals a person shall be put to death. But then verse 17 speaks about one cursing his father or mother and being put to death for this offense. Why are verses 15 and 17 not put together? Why does verse 16 come between them? If we had composed this chapter, we probably would have put verses 15 and 17 together, followed by verse 16. But God inserted a verse having nothing to do with parents in between verses which speak respectively of smiting one’spare nts and of cursing one’spare nts. To be sure, the arrangement here serves a definite divine purpose

4我们相信圣经的每一个字都是神所呼出的。我们若要充分赏识出埃及记二十一至二十三章，必须摸著这几章的深处，感觉到撰写它们的灵。我们会看见，这里的灵是奇妙的。没有一个国家或社会中，人所制定的法律是用这里的灵所写的。神制定条例的灵是何其甜美！我们已经看见二十一章前六节，在许多条例中，首先论到人际关系的，是与作奴仆有关。这些经文的写法不是古典的。再者，照人的观念来看，这些经文在排列上不彀完全合乎逻辑。但充满这些经文的灵却是非常的甜美。我们已指出，一个奴仆得了自由的机会，能说：『我爱我的主人，和我的妻子儿女，不愿意自由出去。』多么甜美的灵！神的话不在意古典风格的写法，反倒在意甜美的灵。

4We believe that every word of the Bible is God - breathed. If we would appreciate Exodus 21 through 23 adequately, we must touch the depth of these chapters to sense the spirit in which they were written. As we shall see, the spirit here is wonderful. No man- made laws of any nation or society have been written with the spirit found here. How sweet is the spirit in which God’s ordinances were composed! We have seen that the first six verses of chapter twenty - one, the first of the many ordinances concerning man’s relationship with others, are related to slavery. The composition of these verses is not classical. Furthermore, according to the human concept, these verses are not altogether logical in their arrangement. But the spirit that pervades them is very sweet. We have pointed out that when given the opportunity to be free, a slave could say, “I love my master, my wife, and my children. I do not want to go out free.” What a sweet spirit! In His Word God does not care for a classical style of writing. Instead, He cares for sweetness of spirit.

5在二十一章一至六节，我们可以看见奴仆的灵，奴仆的爱，奴仆的顺服，以及奴仆的生活。关于作奴仆的这项条例是何等的甜美！我不相信我们读到人所制定的法律，能感觉甜美。然而，我们若细看二十一至二十三章中所有的条例，就会发觉每一项条例都是甜美的：例如，二十三章四节说：『若遇见你仇敌的牛，或驴，失迷了路，总要牵回来交给他。』我们也许不愿归还仇敌的牲畜，反而会受试探，赞美主在我们的仇敌身上施行审判，为我们伸冤。但根据这项条例，以色列人必须把失迷的牛或驴，归还他的仇敌。再者，根据二十三章五节，以色列人若看见恨他之人的驴压卧在重驮之下，必须停下他所作的事，抬开驴的重卧。他不能藉口说他太忙了，他必须卸下自己的担子，抬开恨他之人的驴的重驮。新约教训我们，要爱我们的仇敌，（太五44，）但这条命令在灵里不像二十三章四节、五节里的条例那样甜美。根据这些条例，一方面，以色列人必须归还他仇敌的牛、驴；另一方面，他必须和恨他的人一同抬开那人之驴的重驮。在这些事上，以色列人必须亲自面对他的仇敌。我知道有些弟兄给恨他们之人财物上的帮助，但他们没有拜访那些人。然而，从这里的条例来看，以色列人必须亲自归还他的仇敌失迷的牲畜。我们愈思想这些条例，愈发觉撰写这些条例之灵的甜美。谁曾想过那一个国家的法律是在这样的灵里制定的。神的律法不是照著人的智慧写出来的。反之，它们是神在祂的智慧里所指示的。我们已指出，二十章末了敬拜的条例，与二十一至二十三章里的条例，都是规定十诫的细节。各条诫命附加了一些细节。我们已经指出，二十章中敬拜神的条例，是第二与第三条诫命附加的细节。再者，有些条例是十诫的补充。现在让我们来看二十一章七节至二十三章十九节中律法的各项条例。

5In 21:1-6 we can see the spirit of a slave, the love of a slave, the obedience of a slave, and also the life of a slave. How sweet is this ordinance concerning slavery! I do not believe that we could sense any sweetness in any man - made law we might read. However, if we consider carefully all the ordinances in chapters twenty - one through twenty - three, we shall realize that every ordinance is sweet. For example, 23:4 says, “If thou meet thine enemy’so x or his ass going astray, thou shalt surely bring it back to him again.” Instead of wanting to return an animal belonging to an enemy, we may be tempted to praise the Lord for exercising His judgment on our enemy and for vindicating us. But according to this ordinance, an Israelite was to return a lost ox or ass to his enemy. Furthermore, according to 23:5, if an Israelite saw a heavily laden donkey belonging to a person who hated him, the Israelite was to stop what he was doing and relieve the animal of its burden. He could not excuse himself by saying that he was too busy. He had to lay aside his own burden to release from its burden an ass belonging to a person who hated him. The New Testament teaches us to love our enemies (Matt. 5:44). But this commandment is not as sweet in spirit as the ordinances in 23:4 and 5. According to these ordinances, on the one hand an Israelite had to return an ox or ass belonging to his enemy; on the other hand, he had to work with the very one who hated him to release that one’s donkey from its heavy burden. In these matters an Israelite had to face his enemy personally. I know of brothers who have given financial help to those who hated them, but they did not visit those persons. However, according to the ordinances here, an Israelite had to personally return the lost animal to his enemy. The more we consider these ordinances, the more we realize the sweetness of the spirit in which they were written. Who would ever think that the laws of any nation would be composed in such a spirit? God’s laws were not written according to man’s wisdom. On the contrary, they were dictated by God in His wisdom. As we have indicated, the ordinances in chapters twenty- one through twenty - three, as well as the ordinance concerning worship at the end of chapter twenty, all provide details to the Ten Commandments. Certain details are added to each of the commandments. We have already pointed out that the ordinance concerning the worship of God in chapter twenty adds details to the second and third commandments. Furthermore, some of the ordinances are a supplement to the commandments. Let us now consider the sundry ordinances of the law in 21:7—23:19.

6一关于人际关系的

6I. CONCERNING MAN’S RELATIONSHIP WITH OTHERS

（一）十诫的细节

A. Details to the Ten Commandments

1 第六条

1. To the Sixth

7二十一章十二至十四节，十八至三十二节，有关乎不可杀人这条诫命的细节。我们来读这些经文，应当守住一个原则，注意撰写它们的甜美之灵。十二节说：『打人以至打死的，必要把他治死。』然而，根据十三节，意外杀人的，可以逃往避难所：『人若不是埋伏著杀人，乃是神交在他手中，我就设下一个地方，他可以往那里逃跑。』这项规定是为著误杀人的，就是无意杀人的人。十三节甚至指明，神把被杀的人交给别人。那人被杀是因神的手，不是因一个以色列人故意要杀他。因此，神不责备意外杀人的人。反之，我们由民数记三十五章得知，在迦南地的战略位置上有逃城，人可以往那里逃跑。我们在十三节为逃城所立的规定上，的确看见神圣律法的甜美。十四节继续说：『人若任意用诡计杀了他的邻舍，就是逃到我的坛那里，也当捉去把他治死。』这意思是说，以色列人若用诡计杀了人，即使逃到坛那里，抓住坛角，也得不到安全。这样的人必须从神的坛那里捉出去治死。

7In 21:12-14, 18-32 we have details related to the commandment forbidding murder. As we read these verses, we should observe the principle of noting the sweet spirit in which they were written. Verse 12 says, “He that smiteth a man, so that he die, shall be surely put to death.” However, according to verse 13, if a man kills another accidentally, he may flee to a place of refuge: “And if a man lie not in wait, but God deliver him into his hand; then I will appoint thee a place whither he shall flee.” This provision is for one who killed another by mistake, without having any intention of killing him. Verse 13 even indicates that the slain one was delivered to the other person by God. The person was killed because of God’s hand, not because a fellow Israelite intended to slay him. Therefore, God would not blame one who killed another accidentally. Rather, we know from Numbers 35 that there were cities of refuge at strategically located places in the land of Canaan to which a person could flee. In the provision made for refuge in verse 13, we surely see the sweetness of the divine law. Verse 14 goes on to say, “But if a man come presumptuously upon his neighbor, to slay him with guile; thou shalt take him from mine altar, that he may die.” This means that if an Israelite slew a person by guile, he could not find safety even if he ran to the altar and laid hold of the horns of the altar. Such a person was to be taken away from God’salt ar and put to death

8这几章里的条例都有属灵的意义。譬如，逃城豫表基督。基督在祂的人性里面，成了我们的逃城。我们可以逃到作为避难所的基督里面，因为在神眼中，我们所作的事可算为过失。故此，我们有权利逃到作我们逃城的基督里面。

8The ordinances in these chapters all have a spiritual significance. For instance, the city of refuge typifies Christ. In His humanity Christ became a city of refuge for us. We may flee into Him as our refuge because, in God’ss ight, the things we have done may be regarded as mistakes. Therefore, we have the right to flee into Christ as our city of refuge

2 第五条

2. To the Fifth

9二十一章十五和十七节，是关乎第五条诫命当孝敬父母的细节。十五节说：『打父母的，必要把他治死。』十七节继续说：『咒骂父母的，必要把他治死。』我们不会打父母或咒骂他们；然而，有些人在里面，在心里咒骂他们的父母。

9In 21:15 and 17 we have details related to the fifth commandment, the commandment to honor father and mother. Verse 15 says, “He that smiteth his father, or his mother, shall be surely put to death.” Verse 17 continues, “And he that curseth his father, or his mother, shall surely be put to death.” We may not have smitten our parents or cursed them; however, some may have cursed their parents inwardly, within their hearts.

3 第八条

3. To the Eighth

10二十二章一至六节有关于第八条诫命不可偷盗的许多细节。这一切细节都是甜美的。这些经文也启示出神虽然是伟大的，却非常地顾到细节。

10In 22:1-6 there are many details related to the eighth commandment, the commandment forbidding stealing. All these details are sweet. These verses also reveal that although God is great, He cares very much for details

4 第十条

4. To the Tenth

11在二十二章七至十五节，第十条诫命不可贪心的细节指明，贪心是一件贪婪的事。对于别人交给我们保管一段时间的贵重物品，我们不容易纯洁。我知道一件事情，有一个人受人之托，保管一颗钻石。他把真钻石换成人造钻石，把真钻石据为己有，而把人造钻石还给真钻石的原主。这种非法交换的动机就是贪婪。小孩子由于贪心，会在学校里与人交换教科书，或在家里交换蛋糕。他们想要得到较新的课本，或较大的蛋糕，趁别人不知道的时候便换了过来。这不但是贪心，也是偷窃。偷窃是贪心所发动的。如果没有贪心，就不会有偷窃。在这些经文里，偷窃和贪心相题并论，因为很难把它们分开。然而，即使在论到偷窃和贪心的条例里，其中的灵和味道也是甜美的

11The details to the tenth commandment, the commandment which forbids coveting, in 22:7-15 indicate that coveting is a matter of greed. It is not easy to be pure concerning valuables belonging to another which are committed to our care for a period of time. I know of a case of a person who was entrusted with the care of a diamond. He exchanged the real diamond for a synthetic diamond, kept the real diamond for himself, and gave the synthetic diamond to the owner of the real diamond. The motive for this unlawful exchange was greed. Out of greed children may switch textbooks with another at school or switch pieces of cake at home. They desire a newer book or a larger piece of cake and make the exchange without the other person knowing it. This is not only coveting; it is also stealing. Theft is motivated by greed. If there were no coveting, there would not be any stealing. In these verses stealing and coveting are mentioned together, for it is difficult to separate them. However, even in the ordinances related to theft and covetousness the spirit and taste are sweet

5 第七条

5. To the Seventh

12二十二章十六至十七节，十九节，是关乎第七条诫命不可奸淫的细节。

12In 22:16-17, 19 we have details related to the seventh commandment, which forbids adultery

6 第九条

6. To the Ninth

13在二十三章一至三节，六至八节，我们看见关乎第九条诫命论到作假见证的细节。没有这些细节，我们就不彀明瞭这条诫命。出埃及记二十三章一节清楚地说：『不可随伙布散谣言，不可与恶人连手妄作见证。』

13In 23:1-3, 6-8, we find details related to the ninth commandment, the commandment dealing with false witness. Without these details, this commandment may not be adequately clear to us. Exodus 23:1 clearly says, “Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness

7 第四条

7. To the Fourth

14我们也许认为二十三章十二和十三节里的条例，是论到人与神的关系，而不是人与人的关系。无疑地，第四条诫命论到守安息日，是与神有关。但二十三章十二和十三节论到这条诫命的细节，却与人有关。十二节说：『六日你要作工，第七日要安息，使牛、驴可以歇息，并使你婢女的儿子和寄居的，都可以舒畅。』这里我们看见，守安息日不仅包含我们与神的关系，也包含我们与人的关系。以色列人必须守安息日，使他婢女的儿子和寄居的，可以歇息并舒畅。因此，守安息日与主有关，也与奴仆和寄居的有关。再者，从这一节看来，神甚至还顾到牛驴得著歇息的事。我们又一次看见神的条例何等甜美！连牛、驴神也照顾！所以，守安息日与人和牲畜都有关系。神关心人和牲畜都得以歇息并舒畅。

14We may think that the ordinances in 23:12 and 13 are concerned with man’s relationship with God instead of man’s relationship with others. No doubt, the fourth commandment, concerning keeping the Sabbath, is related to God. But the details concerning this commandment in 23:12 and 13 are related to man. Verse 12 says, “Six days thou shalt do thy work, and on the seventh day thou shalt rest: that thine ox and thine ass may rest, and the son of thy handmaid, and the stranger, may be refreshed.” Here we see that keeping the Sabbath day not only involves our relationship with God, but involves our relationship with others. An Israelite was to observe the Sabbath so that the son of his handmaid and the strangers might rest and be refreshed. Hence, the keeping of the Sabbath is related to the Lord and to slaves and strangers as well. Furthermore, according to this verse, God even cares that the ox and the ass have rest. Again we see the sweetness of God’s ordinances! God even takes care of donkeys and oxen! Therefore, keeping the Sabbath is related both to man and beast. God cares that man and beast may rest and be refreshed

（二）律法的补充

B. Supplements to the Law

1 论到婢女

1. Concerning a Maidservant

15二十一至二十三章也有律法的补充。二十一章七至十一节有论到婢女补充的部分。

15In chapters twenty-one through twenty-three we also have supplements to the law. In 21:7-11 there is a supplementary portion concerning maidservants

2 论到拐带人口

2. Concerning Stealing a Man

16出埃及记二十一章十六节说：『拐带人口，或是把人卖了，或是留在他手下，必要把他治死。』我们已指出，这项条例是在打父母和咒骂父母的两节经节中间的。这样插进来的原因何在？古时候，拐带人口的目的乃是卖作奴仆。拐带人口，把人卖掉的人，也许就是那些不孝敬自己父母的人。这意思是说，拐带人口的人，也就是不孝敬父母的人。打父母、咒骂父母，和拐带人口，都是该死的罪。行为不同，但结局是一样的。那些打父母、咒骂父母，和拐带人口的人，都缺少人性的爱。为甚么有人会打父母或咒骂父母呢？因为他对父母没有人性的爱。照样，拐带人口的人，也没有人性的爱。我们想到古时候主要是拐带小孩子，就更证实这件事了。凡作这事的人，都没有人性的爱。拐带人口的条例，插在论到孝敬父母的两项条例之间，也许就是这个原因。

16Exodus 21:16 says, “He that stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to death.” We have pointed out that this ordinance is inserted between two verses which speak respectively of smiting one’spare nts and cursing them. What is the reason for this insertion? In ancient times the purpose of kidnapping was selling into slavery. It may be that those who would steal people for the purpose of selling them were also those who did not honor their own parents. This means that someone who kidnaps a person is also one who does not honor his parents. Smiting parents, cursing parents, and stealing a person were all crimes worthy of death. The deeds differ, but the consequences are the same. Those who smite their parents or curse them and those who kidnap people lack human affection. Why would someone smite his parents or curse them? Simply because he has no human affection for them. Likewise, a person who steals another is devoid of human affection. This is especially proved when we consider the fact that in ancient times it was mainly children who were kidnapped. Anyone who does such a thing is a person without human affection. This may be the reason that the ordinance concerning kidnapping is inserted between two ordinances related to honoring parents.

3 论到对牲畜造成的损害或由牲畜造成的损害

3. Concerning Damage Caused to Cattle and by Cattle

17二十一章三十三至三十六节论到对牲畜造成的损害，或由牲畜造成损害的条例。譬如，有一项条例，论到牛掉在敞著口的井里，也论到一

17In 21:33-36 there are ordinances concerning damage caused to cattle and by cattle. For example, there is an ordinance related to an ox falling into an open pit and also about an ox that hurts another ox

18只牛伤了另一只牛。

4 论到寄居的、寡妇、孤儿和穷人

4. Concerning Strangers, Widows, Orphans, and the Poor

19出埃及记二十二章二十一节就：『不可亏负寄居的，也不可欺压他，因为你们在埃及地也作过寄居的。』二十二至二十四节有一项条例，论到寡妇和孤儿。二十二节说：『不可苦待寡妇和孤儿。』根据二十二章二十五至二十七节，以色列人不可向穷人放债取利。二十五节说：『我民中有贫穷人与你同住，你若借钱给他，不可如放债的向他取利。』这一切条例都满了甘甜。神律法中的灵亲切而感人，对于寄居的、寡妇、孤儿和穷人满了关心。出埃及记二十三章九节说到寄居的：『不可欺压寄居的，因为你们在埃及地作过寄居的，知道寄居的心。』我若是在以色列人当中寄居的，这样的条例定规会使我深受感动。我会因著神的律法满了甜美亲切的感觉而哭泣。寄居的人会说：『即使我远离本国，在这些百姓当中成为寄居的，也有一项条例是关心我的。何等的甜美！』论到寡妇、孤儿和穷人的条例，也是感人至深。

19Exodus 22:21 says, “Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt.” In verses 22 through 24 there is an ordinance concerning widows and orphans. Verse 22 says, “Ye shall not afflict any widow, or fatherless child.” According to 22:25-27, an Israelite was not to be a usurer with respect to the poor. Verse 25 says, “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as a usurer, neither shalt thou lay upon him usury.” All these ordinances are filled with sweetness. The spirit of God’s law is tender and touching, full of care for strangers, widows, orphans, and the poor. Exodus 23:9 says concerning strangers, “Also thou shalt not oppress a stranger: for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.” If I had been a stranger among the children of Israel, I would have been deeply touched by such an ordinance. I may have wept out of the sense of sweetness and tenderness pervading God’s law. A stranger may have said, “Even though I am far from my native land and am a stranger among these people, there is even an ordinance which cares for me. How sweet!” The ordinances concerning widows, orphans, and the poor are also deeply touching

5 论到帮助仇敌

5. Concerning Helping the Enemy

20我们已指出，二十三章四节、五节论到帮助仇敌的条例。就著神律法的甜美来说，这尤其是一个好例子。6论到守安息年，

20As we have pointed out, in 23:4 and 5 there are ordinances concerning helping one’se ne my. This is an especially good example of the sweetness of God’s law. 6. Concerning the Keeping of the Sabbatical Year

叫穷人得益处

for the Good of the Poor

21出埃及记二十三章十节、十一节说：『六年你要耕种田地，收藏土产，只是第七年，要叫地歇息，不耕不种，使你民中的穷人有吃的，他们所剩下的，野兽可以吃；你的葡萄园和橄榄园，也要照样办理。』这里我们读到，为著穷人的缘故，必须有个安息年。在第七年，以色列人不可种地。他们不可耕种，也不可收割。虽然如此，土地仍会结果子。但那些出产必须给穷人。无疑地，神百姓中的穷人定规因著这项条例而深受感动，甚至因著神律法的亲切和甜美而哭泣。论到土地的安息年，这项条例对许多以色列人是一个试验。首先，这对那些正常耕地的人是一个试验。再者，这对人的邻居也是一个试验。如果有人让他的地歇息，他的邻居也许会取那地的出产。邻居因著贪心，可能不让出产分给那些真正贫穷的人。

21Exodus 23:10 and 11 say, “And six years thou shalt sow thy land, and shalt gather in the fruits thereof: but the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.” Here we read that there was to be a sabbatical year for the sake of the poor. In the seventh year, the children of Israel were not to work the land. They were not to plow, sow, or reap. Nevertheless, the land would still bear fruit. The produce, however, had to be for the poor. No doubt, the poor among God’sp eople must have been deeply touched by this ordinance, perhaps touched to the point of weeping over the tenderness and sweetness of God’s law. The ordinance concerning a sabbatical year for the land was a test to many Israelites. First, it was a test to those who ordinarily worked the land. Furthermore, it was a test to one’s neighbors. Perhaps if one allowed his land to rest, his neighbor would take of the produce of the land. In his greed, the neighbor may not allow the produce to go to those who are truly poor.

22在路得记里我们看见，根据律法的条例，穷人可以拾取麦穗。神吩咐祂的百姓在收割的时候把麦穗留在田里，叫穷人得益处。这些麦穗与马太福音十五章里桌子底下的碎渣儿，以及出埃及记二十三章里第七年的出产，在原则上是一样的：碎渣儿和第七年的出产，都豫表基督为著可怜的罪人。

22In the book of Ruth we see that, according to the ordinance of the law, the poor were allowed to gather the gleanings. God commanded His people to leave the gleanings in the field at harvest time for the benefit of the poor. These gleanings are the same in principle as the crumbs under the table in Matthew 15 and the produce of the seventh year in Exodus 23. Both the crumbs and produce of the seventh year typify Christ for poor sinners

23二关于人与神的关系

23II. CONCERNING MAN’S RELATIONSHIP WITH GOD

（一）十诫的细节

A. Details to the Ten Commandments

24根据第一条和第二条诫命，人不可有别的神，也不可事奉偶像。在二十二章十八节，二十节和二十三章十三节，加上了这两条诫命的细节。根据二十二章十八节；『行邪术的女人，不可容她存活。』不可为了交鬼而行邪术。二十节继续说：『祭祀别神，不单单祭祀耶和华的，那人必要灭绝。』祭祀偶像是严严禁止的。再者，根据二十三章十三节，别神的名，连题都不可：『凡我对你们说的话，你们要谨守；别神的名你不可题，也不可从你口中传说。』

24According to the first and second commandments, man must not have other gods and must not serve images. In 22:18 and 20 and 23:13 details are added to these commandments. According to 22:18, “Thou shalt not suffer a witch to live.” There was to be no practice of witchcraft for contact with demons. Verse 20 continues, “He that sacrificeth unto any god, save unto Jehovah only, he shall be utterly destroyed” (lit.). Sacrifices to idols were strictly forbidden. Furthermore, according to 23:13, there was not even to be the mention of the names of other gods: “And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth.”

（二）律法的补充

B. Supplements to the Law

1 论到顺服神和神的权柄

1. Concerning Submission to God and to His Authority

25关于人与神的关系，律法的第一个补充乃是，人必须顺服神和神的权柄。神的百姓必须顺服神代表的权柄，就是百姓的官长。出埃及记二十二章二十八节说：『不可毁谤神，也不可毁谤你百姓的官长。』

25The first supplement to the law concerning man’s relationship with God is that man must submit to God and to His authority. God’sp eople must submit to His deputy authority, the rulers of the people. Exodus 22:28 says, “Thou shalt not revile God, nor curse the ruler of thy people” (lit

2 论到献祭给神

2. Concerning Offerings to God

26根据二十二章二十九节、三十节，一切初熟的和头生的都是主的：『你要从你庄稼中的谷，和酒醡中滴出来的酒，拿来献上，不可迟延。你要将头生的儿子归给我。你牛羊头生的，也要这样。』出埃及记二十三章十八节说：『不可将我祭牲的血，和有酵的饼，一同献上，也不可将我节上祭牲的脂油留到早晨。』这里的血表征救赎。不可将血和有酵的饼一同献给神，这表明我们这些蒙救赎的人该是无酵的。我们不该把基督的救赎与酵，与任何罪恶的东西相混杂。

26According to 22:29 and 30, all the firstfruits and all the firstborn were the Lord’s: “Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. Likewise shalt thou do with thine oxen, and with thy sheep.” Exodus 23:18 says, “Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the fat of my sacrifice remain until the morning.” Blood here signifies redemption. No blood was to be offered to God with leavened bread. This indicates that as redeemed ones, we should be unleavened. We should not mix Christ’s redemption with leaven, with anything sinful

27再者，也不可将祭牲的脂油留到早晨。这表明我们不该想去保存今天属灵的享受。它不能留到次日。在二十三章十九节我们读到这个吩咐：『不可用山羊羔母的奶煮山羊羔。』这项条例表明神是亲切而慈爱的。用山羊羔母的奶煮山羊羔是残忍的。神的律法禁止这事。这表示作为立法者，神是亲切、和蔼、慈爱的。3论到在神面前为圣洁的人

27Furthermore, the fat of the sacrifice was not to remain until morning. This indicates that we should not try to preserve today’s spiritual enjoyment. It cannot be kept until the next day. In 23:19 we read this commandment: “Thou shalt not seethe a kid in his mother’s milk.” This ordinance shows that God is tender and kind. To seethe a kid in its mother’s milk is cruel. God’s law forbids this. This indicates that as the Law-giver God is tender, kind, and loving. 3. Concerning Being Holy Men before God

28出埃及记二十二章三十一节说：『你们要在我面前为圣洁的人。』圣洁的人就是像神的人。神是圣洁的，而

28Exodus 22:31 says, “Ye shall be holy men unto me.” A holy man is one who is like God. God is holy, and we as His people should also be holy

29我们作为祂的百姓，也该是圣洁的。

4 论到向神守节

4. Concerning Keeping Feasts unto God

30二十三章十四至十七节论到向神守节的条例。人与神所能有的最好和最高的关系，就是向神并与神一同守节。

30In 23:14-17 there are ordinances concerning keeping feasts unto God. The best and highest relationship man can have with God is to feast unto God and with God.

三摘要

III. A SUMMARY

31现在我们可以记下律法上各项条例的摘要。这些条例要求人保全人的生命，孝敬父母，保守婚姻的纯洁，要正直、公平、诚实、忠心、值得信托，并仁慈，关心穷人，不贪图利益，倒要甘心施舍，在神面前为圣洁的人，顺服神和神的权柄，并藉著规律地与神同吃的祭物而事奉神。这几章里的条例要求我们保全人的生命。人的生命在神眼中乃是珍宝。我们不该以任何方式来破坏人。甚至牛毁坏了人的生命，神也不容牠不受惩罚。人的生命是为著完成神永远的旨意而创造的。因这缘故，在神看来没有甚么比人的生命更贵重、更宝贝的。所以，神要求我们尽可能地在各方面保全人的生命。神圣的条例也要求我们孝敬父母，因为父母代表神是人类生命的根源。孝敬父母表明尊重人类生命的根源。第五条诫命论到孝敬父母，与前四条与神有关的诫命同组，原因就在这里。

31Now we may give a summary of the sundry ordinances of the law. These ordinances require a man to preserve human life, honor parents, keep marriage pure, to be just, fair, honest, faithful, trustworthy and kind, to care for the needy, not to be greedy for gain, but to be willing to give, and to be a holy man unto God, submitting to Him and His authority and serving Him through the offerings that he may feast with Him regularly. The ordinances in these chapters require us to preserve human life. Human life is a precious treasure in the sight of God. We should not damage humanity in any way. God would not even allow an ox to go unpunished if it destroyed someone’s life. The human life was created for the fulfillment of God’s eternal purpose. For this reason, nothing is more valuable and precious to God than human life. Therefore, God requires that we preserve human life as much as possible and in every way. The divine ordinances also require that we honor our parents, for parents represent God as the source of human life. Honoring our parents signifies honoring the source of human life. This is the reason the fifth commandment, concerning honoring of parents, is grouped with the first four commandments, which are related to God

32此外，因著婚姻是为著人类生活的延续和繁衍，所以婚姻必须保持纯洁。保全人的生命，孝敬父母，和保守婚姻的纯洁，都是照著神的计画。这几章里的条例蕴含属人的美德：正直、公平、诚实、值得信托、仁慈，并关心穷人。它们也表明我们不该起贪心，倒要甘心施舍。倘若我们保全人的生命，孝敬父母，保守婚姻的纯洁，并有这些条例所蕴含属人的美德，我们就会成为圣洁的人，顺服神和神的代表权柄，并藉著豫表基督的祭物来事奉祂。最终的结果就是我们规律地与神一同过节。

32Furthermore, because marriage is for the continuation of human life and its propagation, marriage must be kept pure. Preserving human life, honoring parents, and maintaining the purity of marriage are all according to God’s plan. The ordinances in these chapters imply the human virtues of justice, fairness, honesty, faithfulness, trustworthiness, kindness, and care for the needy. They also indicate that instead of greed, we should have the willingness to give. If we preserve human life, honor parents, keep marriage pure, and have the human virtues implied in the ordinances, we shall be holy men submitting to God and to His deputy authority and serving Him through the offerings, which typify Christ. The ultimate issue will be that we feast with God regularly

33出埃及记二十三章十四至十七节说到每年的三个节期：除酵节、收割节、收藏节。除酵节是逾越节的延续。收割节和收藏节在别处分别称为五旬节和住棚节。神的百姓要与神一同过节，就必须没有酵，他们也必须耕种才有收成。耕种和收割的结果，我们就会有收成。我们若遵守这些条例，并有属人的美德，因而成为圣洁的人，顺服神，以基督来事奉祂，我们就会在神面前，并与神一同享受基督。这便是藉著享受基督而与神一同过节。基督是我们的除酵节，收割节，收藏节。所以，这几章里条例的豫表，总结于与神一同完满地享受基督。我们这些相信基督的人，每天的生活都当没有酵。在哥林多前书第五章，保罗清楚地告诉我们，要守除酵节，但守这节，要以基督为无酵饼，作我们的生命和每天的生活。然后我们就能长出属于基督的东西，并收割基督，叫我们与神一同享受基督。

33Exodus 23:14-17 speaks of three annual feasts: the feast of unleavened bread, the feast of harvest, and the feast of ingathering. The feast of unleavened bread was the continuation of the feast of Passover. Elsewhere the feasts of harvest and ingathering are called the feasts of Pentecost and tabernacles. In order to feast with God, God’s people must be without leaven, and they also must sow in order to have a harvest. As a result of sowing and reaping, we shall have a harvest. If we keep the ordinances and have the human virtues, thereby becoming holy men submitting to God and serving Him with Christ, we shall enjoy Christ with God and in God’s presence. This is to feast with God by enjoying Christ. Christ is our feast of unleavened bread, harvest, and ingathering. Therefore, the typology of the ordinances in these chapters consummates with the full enjoyment of Christ with God. As those who believe in Christ, our daily life should be without leaven. In 1 Corinthians 5 Paul tells us clearly to keep the feast without leaven, but to keep it with Christ as unleavened bread to be our life and our daily living. Then we shall be able to grow something of Christ and reap Christ that we may enjoy Christ with God.

34出埃及记这三章里的条例最重要的方面，乃是在其中含蓄地豫表基督。我们遵守这些条例，在神面前就能成为圣洁的人，也就是享受基督的人。因此，这些条例的终极意义，乃是我们与神一同享受基督，在神面前与神一同吃喝基督。

34The most significant aspect of the ordinances in these three chapters of Exodus is that in them Christ is typified by implication. By keeping the ordinances we become those who are holy unto God and enjoy Christ. Therefore, the ultimate significance of the ordinances is that we may enjoy Christ with God, that we may feast on Christ with God and in the presence of God