出埃及记生命读经 · 第70篇

律法条例的暗示、明示和意义（一）

The Implications, Indications, and Significances of the Ordinances of the Law (1)

1读经：出埃及记20:24-26;21:2,13-14;22:21-23,25-27,28。圣经是神圣的启示，因此，我们不该肤浅地来读圣经。我们必须进入话语的深处，好来挖掘它的丰富。许多宝贝都在话的表面之下。因著这样广阔的丰富在表面之下，仅仅知道圣经的白纸黑字是不彀的。我们必须深入主的话中，并发掘出埋藏在表面之下的宝物。

1Scripture Reading: Exo. 20:24-26; 21:2, 13-14; 23, 25-27, 28 14; 22:21-23, 25-27, 28 Because the Bible is the divine revelation, we should not read it in a superficial way. We need to get into the depths of the Word in order to mine its riches. Many precious things are found beneath the surface of the Word. Because such vast riches are found beneath the surface, it is not sufficient merely to know the Bible in black and white letters. We must go deep into the Word and discover the precious things under the surface.

2我的祖国出产最高级的水晶。有一天，一位朋友给我看一个硕大不起眼的石球。他告诉我，在这个石球里面藏看一个美丽的水晶。然后他把球切开，把里面所藏的水晶呈现出来。我们可以把圣经比作这个含有宝物的石球。圣经中每一章都能彀发现非常珍贵的东西，尤其在出埃及记二十一至二十三章的表面之下，藏著许许多多的『钻石』。我在本篇信息和下篇信息中的负担，就是要把这些『钻石』挖掘出来，把它们呈献给主的子民。本篇信息的题目用了三个重要的词：暗示、明示和意义。这些词指在出埃及记二十一至二十三章深处所发现之丰富的三方面。有些经文里有暗示；有些经文里有明示；还有一些经文里有深厚的意义。我们若要挖掘这三章里的丰富，就必须来看这里所题出律法条例的暗示、明示，和意义。

2I come from a country which produces the highest quality crystal. One day a friend showed me a large, unsightly stone ball. He told me that hidden within this stone ball was a beautiful crystal. Then he cut into the ball and revealed the crystal concealed within it. We may compare the Bible to this ball of stone which contains precious things. In every chapter of Scripture there can be found things of great value. In particular, many “diamonds” are hidden beneath the surface of chapters twenty-one through twenty-three of Exodus. My burden in this message and in the message following is to mine these “diamonds” and present them to the Lord’sp eople. The title of this message uses three important words: implications, indications, and significances. These words point to three aspects of the riches found in the depths of Exodus 21 through 23. In certain verses we find implications; in others, indications; and in still others, significances. If we would mine the riches in these chapters, we need to consider the implications, indications, and significances of the ordinances of the law presented here

一律法及律法

I. THE DECREE OF THE LAW

各种条例的颁布，

表明人的堕落以

WITH ALL ITS ORDINANCES

及人活在堕落里

INDICATING MAN’S FALL AND MAN’S LIVING IN THE FALL

3律法以及律法各种条例的颁布清楚地表明人是堕落的，而且一直活在堕落里。『堕落』或『活在堕落里』的说法我们找不到。然而，好比玷污、赤身、为奴、凶杀、偷盗、贪心，邪术等，这些词很强地指出人堕落了，并且一直活在堕落里。与这些事有关的条例描绘出人堕落的光景。如果人不堕落，或是没有活在堕落的光景里，神就不需要颁布这样的条例。如果我们注意玷污、凶杀、说谎、偶像等类的词，我们就会蒙光照，看见这里表明人一直活在堕落里。这样我们便进到圣经的深处。

3In the decree of the law with its ordinances there is a clear indication that man is fallen and is living in the fall. The expression “fall” or “living in the fall” cannot be found. However, words like pollution, nakedness, slavery, murder, stealing, coveting, and witch strongly point both to man’s fall and to his living in the fall. The ordinances related to these matters describe the fallen condition of man. If man had not fallen, or if man were not living in a fallen condition, there would be no need for God to give such ordinances. If we pay attention to words like pollution, murder, lying, and idols, we may be enlightened to see that man’s living in the fall is indicated. In this way we get into the depths of the Bible.

4律法及律法的条例不是颁布给无罪、纯洁的人。反之，律法是赐给堕落的人、赐给活在堕落光景中的人。因为人堕落了，而且活在堕落里，神就必须来颁布律法及其条例。在这几章里有一幅人类堕落光景的写真。这种光景真是黑暗！这里有玷污、赤身、邪术、偶像、奸淫、淫乱、贪心。这一切消极事物的背后乃是撒但。虽然这几章没有题起撒但的名号，却暗示出他存在消极事物的背后。这里也含蓄地题到鬼魔。邪术包含了交鬼。如果没有鬼魔就不会有邪术。因此，『行邪术的』暗指邪术和鬼魔的存在。这几章的条例也暗示出内住的罪这件事实。在罗马七章保罗说到诸般的贪心。虽然保罗恨恶贪心的罪，却无法胜过这样的罪。他愈厌恶罪，罪就变得愈活跃。保罗甚至能彀说：『既是这样，就不是我作的，乃是住在我里头的罪作的。』（罗七17。）题起贪心乃是暗指出内住的罪。再者，这内住的罪实际上就是撒但和他的情欲。我们承认出埃及记二十一至二十三章没有明言说到撒但。然而，在圣经完全启示的光中，我们可以从贪心一词追溯到内住的罪，从内住的罪追溯到撒但。因此，隐藏在贪心之下的乃是内住的罪，而隐藏在内住的罪里面的，乃是那恶者撒但，和他的情欲。

4The law with its ordinances was not given to people who were innocent and pure. On the contrary, the law was given to fallen mankind, to people living in a fallen condition. Because of man’s fall and because of man’s living in the fall, there was the need for God to come in to decree the law with its ordinances. In these chapters we have a picture of man’s fallen condition. How very dark is the scene! Here we have pollution, nakedness, witchcraft, idolatry, adultery, fornication, and covetousness. Behind all these negative things is Satan. Although Satan is not mentioned in these chapters by name, his existence behind the negative things is implied. Demons also are mentioned by implication. Witchcraft involves contact with demons. If there were no demons, there would be no witchcraft. Hence, the one word “witch” implies the existence of witchcraft and demons. The ordinances in these chapters also imply the fact of indwelling sin. In Romans 7 Paul speaks of covetousness, of coveting of every kind. Although Paul hated the sin of covetousness, he had no way to overcome it. The more he loathed it, the more active it became. Paul could even say, “So now it is no longer I that do it, but sin that dwells in me” (Rom. 7:17). The very mention of coveting implies indwelling sin. Furthermore, this indwelling sin is actually Satan with his lusts. We admit that there is no explicit reference to Satan in Exodus 21 through 23. However, in the light of the full revelation of the holy Scriptures, we can trace the word coveting to indwelling sin, and indwelling sin to Satan. Therefore, hidden beneath coveting is indwelling sin, and concealed under indwelling sin is Satan, the Devil, with his lusts

5这几章不但指明内住的罪这件事实，同时也说到外显的罪。凶杀、说谎、偷盗的确都是罪。因此，正如罗马书一样，有暗示内住的罪，也有明言外显的罪。在罗马书一至三章，保罗论到罪行，在五至八章论到内住的罪。在消极方面，出埃及记二十一至二十三章里的条例指出撒但、鬼魔、内住的罪以及外显的罪。

5These chapters not only indicate the fact of indwelling sin, but also speak of outward sins. Murder, lying, and stealing certainly are sins. Therefore, as in the book of Romans, we have both indwelling sin implied and outward sins clearly indicated. In Romans Paul deals with sins in chapters one through three, and he deals with indwelling sin in chapters five through eight. On the negative side, the ordinances in Exodus 21 through 23 point to Satan, demons, indwelling sin, and outward sins.

6在这几章里，消极方面的图画是黑暗荒凉的，但积极方面的图画却是光明荣耀的。首先，这几章启示出神是亲切慈爱的，祂对我们满了关怀。祂是最慈爱的一位，看顾寡妇、孤儿和寄居的。祂甚至给误杀人的豫备逃城，使人可以逃进去。再者，神也使卖身为奴的人，六年以后可以得著释放。这一切条例给我们看见，神是亲切、怜悯、慈爱的，各种人祂都顾念。在这几章里，也有一幅基督的图画。基督乃是各种祭所豫表的。（二十24～26。）我们带著基督，藉著基督，并凭著基督，就能彀敬拜神。基督不是为著天使；祂乃是为著堕落的人。藉著坛，带著祭物来敬拜神的条例这样的构想，不是为著天使，乃是为著堕落的人。基督也由逃城和安息日所表征。此外，连安息年也是基督的一幅图画。基督的十字架由二十章里的坛所表征。这坛不是为著天使；而是为著堕落的人。天使是观众，观看基督与十字架，而我们是同享者，享受基督与十字架。

6The picture of the items on the negative side in these chapters is dark and bleak. But the picture of the items on the positive side is bright and glorious. First, these chapters reveal that God is kind and gracious, full of care for us. As the most gracious One, He cares for widows, orphans, and strangers. By preparing cities of refuge into which a person may flee, He even provides for the mistake of one who kills another unintentionally. Furthermore, God also provides that one who sells himself into slavery may be released after six years. All these ordinances show us that God is kind, gracious, and loving and that He cares for mankind. In these chapters we also have a picture of Christ. Christ is typified by the sacrifices (20:24-26). With Christ, through Christ, and by Christ, we can worship God. Christ is not for angels; He is for fallen man. The ordinance concerning worshipping God through the altar and with the sacrifices was intended for fallen man, not for angels. Christ is also signified by the city of refuge and by the Sabbath. Furthermore, even the sabbatical year is a picture of Christ. The cross of Christ is signified by the altar in chapter twenty. This altar is not for angels; it is for fallen man. Angels are spectators, those who observe Christ and the cross, but we are partakers, those who enjoy Christ and the cross

7在这几章里，消极方面有撒但、鬼魔、内住的罪、外显的罪。积极方面有神、基督、十字架。同时也暗示了救赎、赦罪、称义、和好。当然，人所制定的法律没有这样的暗示、明示，和意义。但我们这些研读神话语的人，必须查考这几章里所有的暗示、明示，和意义。

7In these chapters we have, on the negative side, Satan, demons, indwelling sin, and outward sins. On the positive side, we have God, Christ, and the cross. We also have redemption, forgiveness, justification, and reconciliation implied. To be sure, no man-made law has such implications, indications, and significances. As students of the Word of God, we need to consider all the implications, indications, and significances found in these chapters

8二敬拜神用的坛与祭物，表明堕落的人需要蒙救赎，被了结，并由基督与祂的十字架所取代由二十章二十四至二十六节来看，坛与祭物是为著敬拜神的，表明堕落的人要敬拜神，，就必须先蒙救赎，被了结，被取代。神要求人藉著坛、带著祭物来敬拜祂。再者，敬拜神的人必须按手在祭牲的头上，因而与祭牲联合，然后祭牲就被宰杀，摆在坛上。这些都表明堕落的人需要蒙救赎，被了结，并由基督与祂的十字架所取代。我们因著坛蒙了救赎，被了结，但我们却需要让基督来取代。

8II. THE ALTAR AND THE SACRIFICES FOR THE WORSHIP OF GOD INDICATING THAT FALLEN MAN NEEDS TO BE REDEEMED, TERMINATED, AND REPLACED BY CHRIST WITH HIS CROSS According to 20:24-26, the altar and sacrifices for the worship of God indicate that in order to worship God fallen man must be redeemed, terminated, and replaced. God requires man to worship Him through an altar and with a sacrifice. Furthermore, the one who worships God must lay his hand on the head of the sacrifice and thereby identify himself with it. The sacrifice is then slain and placed on the altar. All this indicates that fallen man needs to be redeemed, terminated, and replaced by Christ with His cross. We are redeemed and terminated by the altar, but we are replaced by Christ.

9我们珍赏这些事以前，必须先认识我们是罪人，我们的光景是毫无指望的。倘若我们不是罪人，神就不需要来救赎我们。如果我们不是毫无指望的，神就不会要求我们被了结，被取代。我们需要救赎、了结、取代，这件事实表明我们是有罪的，也是无望的。一位弟兄盼望妻子改良是不正确的。反之，他需要承认她的光景是毫无指望的，就该看见她所需要的不是改良，而是了结。我们的情况都是没有指望的，而我们的丈夫或妻子的光景也照样是没有指望的。因此，我们应当接受一个事实：我们必须被了结。不过，我们被十字架了结以后，就会进到复活里，在复活里就能彀让基督来取代。一位弟兄必须看见妻子无法改良，但也需要看见她能彀让基督来取代。照样，一位姊妹不该求主改良她的丈夫。这样的祷告只是伦理的祷告、宗教的祷告。反之，她该祷告说：『主，我感谢你，你能彀以你自己来取代我的丈夫。主，我求你来取代他。』

9Before we can appreciate these matters, we need to realize that we are sinners and that our case is hopeless. If we were not sinners, there would have been no need for God to redeem us. If we were not hopeless, God would not require that we be terminated and replaced. The fact that we need redemption, termination, and replacement indicates that we are sinful and hopeless. It is wrong for a brother to expect his wife to improve. Instead, recognizing that her case is hopeless, he should see that her need is not improvement but termination. We are all a hopeless case, and the case of our husband or wife is likewise hopeless. Thus, we should accept the fact that we need to be terminated. But after we are terminated by the cross, we enter into resurrection, and in resurrection we can be replaced by Christ. A brother needs to see that his wife cannot improve, but she can be replaced by Christ. Likewise, a sister should not pray that the Lord will improve her husband. This kind of prayer is merely ethical and religious. Rather, she should pray, “Lord, I thank You that You are able to replace my husband with Yourself. I ask You, Lord, to replace him

10坛与祭物隐含救赎、了结、取代。不仅如此，我们已经指明，救赎的需要表明我们是罪恶的，而了结的需要表明我们的光景是毫无指望的。每当我读到坛与祭物，我就看见我的代替，就是基督与祂的十字架。现在我能彀说：『赞美主，即使我满了罪恶，我却蒙了救赎；即使我毫无盼望，我却能彀被了结，被取代。主，我感谢你，你一直在取代我，总有一天这个过程会完成。时候将到，我就要完全被你取代了。』

10The altar and the sacrifices imply redemption, termination, and replacement. Furthermore, as we have indicated, the need for redemption indicates that we are sinful, and the need for termination indicates that we are a hopeless case. Whenever I read of the altar and the sacrifices, I see Christ, my replacement, with His cross. Now I can say, “Praise the Lord that even though I am sinful, I have been redeemed, and even though I am hopeless, I can be terminated and replaced. Lord, I thank You that the process of being replaced by You is still going on, and one day it will be completed. The time is coming when I shall be fully replaced by You

11三奴仆在安息年的自由，表征堕落的人在捆绑之下藉著神

11III. THE FREEDOM OF A SLAVE IN A SABBATICAL YEAR SIGNIFYING THAT FALLEN MAN UNDER

的安息得以自由

bondage may be freed by God’s rest

12奴仆在安息年的自由，表征堕落的人在捆绑之下藉著神的安息（二一2）─基督而得以自由。从创世记我们晓得，神劳苦六日以后，就在第七日安息了，因此，安息日表明神的安息。在第七年，就是安息年，奴仆会得著释放。这对奴仆来说真是大好的消息！奴仆知道服事六年以后，到了第七年就会得自由。他藉著神的安息，就得著了自由。在论到奴仆安息年得自由的条例上，我们看见了福音的喜信。堕落的人就是奴仆。罗马七章十四节保罗描述自己是『卖给罪了』。每一个罪人都是卖身为奴的人。不要以为别人奴役你，不，是你自己奴役自己。你已经卖身为奴。但福音宣告大喜的信息说，神的安息─基督向我们显现时，我们就不再为奴，并且得以自由。这的的确确是大喜的信息。

12The freeing of a slave in a sabbatical year signifies that fallen man under bondage may be freed by God’s rest (21:2), which is Christ. We know from Genesis that, after laboring for six days, God rested on the seventh day. Hence, the Sabbath denotes God’s rest. In the seventh year, a sabbatical year, a slave would be set free. What good news this was for a slave! A slave knew that after serving six years, in the seventh he would be set free. By God’s rest, he would be liberated. In the ordinance dealing with the freeing of slaves in a sabbatical year, we see the good news of the gospel. Fallen people are slaves. In Romans 7:14 Paul describes himself as “sold under sin.” Every sinner has sold himself under slavery. Do not think that you have been enslaved by others. No, you have enslaved yourself. You have sold yourself into slavery. But the gospel declares the good news that when Christ, God’s rest, appears to us, our slavery is ended, and we are set free. This indeed is good news

13四人里头的凶杀和说谎，表征魔鬼这凶杀的源头和谎言之

13IV. THE MURDER AND THE LYING WITHIN MAN SIGNIFYING THAT THE DEVIL, THE SOURCE OF MURDER

父在人里头作工

AND THE FATHER OF LIES, IS WORKING IN MAN

14人里头的凶杀和说谎，表征魔鬼这凶杀的源头和谎言之父，在堕落的人里头作1工。（二一14，二三1～2，约八44，约壹三12。）我们由约翰八章四十四节得知，魔鬼乃是凶杀之源，谎言之父。这说出我们里面若有凶杀和说谎，就表明魔鬼在我们里头作工。因著魔鬼在堕落的人里面作工。人就很容易说谎。小孩没有人教导，自然就会撒谎。我们不但在言语上撒谎，也可能以态度和脸部的表情来撒谎。说谎乃是魔鬼在我们里面生活、作工的标记。堕落的人乃是说谎的人，因为照著天然的生命来说，我们都是魔鬼的儿女。事实上，出埃及记二十三章一节没有使用说谎一词。这一节乃是说到发布不实的报导。布散谣言和发布不实的报导甚至比说谎还要坏。只要人里面有凶杀和说谎，魔鬼这凶杀之源和谎言之父，就在他里面作工。如果我们追溯凶杀和说谎的根源，我们就会发现魔鬼。

14The murder and the lies within man signify that the Devil, the source of murder and the father of lies, is working in fallen man (21:14; 23:1-2; John 8:44; John 3:12). We know from John 8:44 that the Devil is the source of murder and the father of lies. This indicates that if we have murdering and lying within us, the Devil is working within us. Because the Devil works in fallen man, it is very easy for people to lie. Children lie automatically, without being taught to lie. We may lie not only in words, but also by gestures and facial expressions. Lying is a sign of the Devil living and working in us. Fallen men are liars because, according to the natural life, we are all children of the Devil. Actually Exodus 23:1 does not use the word lie. Instead, this verse speaks of raising a false report. Spreading rumors and raising false reports may be even worse than lying. As long as a person has murdering and lying within him, the Devil, the source of murder and the father of lies, is working in him. If we trace murder and lies to their source, we shall find the Devil.

15五误杀人的表征堕落的人在神眼中乃是过失的罪人可以逃

15V. ONE WHO SLAYS A PERSON BY ERROR SIGNIFYING THAT IN THE EYES OF GOD FALLEN MAN IS A SINNER

到基督里

BY MISTAKE WHO MAY FLEE INTO CHRIST

16出埃及记二十一章十三节说：『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。』这表明误杀人的有权逃往神所设立的地方寻求护庇。这意思是说，在神眼中堕落的人乃是过失的罪人，可以逃到基督里。主耶稣在十字架上祷告说：『父阿，赦免他们；因为他们所作的，他们不晓得。』（路二三34。）这个祷告为父神开了一条路，进来赦免过失的罪人。所有过失的罪人都有资格逃到作为逃城的基督里。真奇妙，神竟然看我们是过失的罪人，并且把基督赐给我们作为逃城！

16Exodus 21:13 says, “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 indicates that one who kills another by mistake has the right to flee for refuge into a place appointed by God. This means that, in the eyes of God, fallen man is a sinner by mistake and may flee into Christ. When the Lord Jesus was on the cross, He prayed, “Father, forgive them; for they do not know what they are doing” (Luke 23:34). This prayer opened the way for God the Father to come in and forgive mistaken sinners. All those who are sinners by mistake are qualified to flee into Christ as the city of refuge. How wonderful that God may look upon us as mistaken sinners and provide us with Christ as our city of refuge

17你是过失的罪人呢，还是故犯的罪人？你向神悔改，就表明你是一个过失的罪人。如果你是一个故犯的罪人，你为甚么悔改呢？悔改的意思是说，你承认错了，并且懊悔不已。悔改的罪人都是过失的罪人，也都能得著神恩慈的赦免。根据二十一章十四节，故意杀人的必须治死。这一节说：『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。』这表明故犯的罪人必须治死。那些灭亡的人这样作是因为不肯悔改。一个人不肯悔改，这件事实就表明他不是过失的罪人，而是故犯的罪人。如果一个人悔改了，神就看他是过失的罪人，并要赦免他。这样的人可以逃到基督里。但如果人拒绝福音，不肯悔改，神就看他是故犯的罪人，就是命定要灭亡的人。你是过失的罪人还是故犯的罪人，决定于你悔不悔改。在二十一章十三节、十四节，我们看见一件宝贵的事，是与基督有关的。二十一章十三节把基督暗示出来；祂就是被交在误杀人手中的那位。倘若神没有把主耶稣交在犹太人和罗马人的手中，主就不会被钉死。神将主耶稣交在那些钉死祂之人的手中，祂就为那些人祷告。祂求父赦免他们，因为他们所作的，他们不晓得。父神似乎回答说：『不错，是我将你交在他们的手中。现在我豫备好要赦免他们，来应允你的祷告。』因此，根据二十一章十三节所说的，基督就是被交在误杀人手中的那位。并且被他们杀死了。我们杀了基督，但我们是误杀的。神主宰的权柄将基督交给我们，而我们误杀了祂。所以，二十一章十三节不但指明基督；也指明你我。根据这一节来看，我们这些误杀基督的，现今可以逃往祂这座逃城里面。

17Are you a sinner by mistake, or are you a willful sinner? Your repentance toward God indicates that you are a sinner by mistake. If you are a willful sinner, why did you repent? To repent means that you confess you are wrong and are sorry for it. Any sinner who repents is a mistaken sinner, one who can be graciously forgiven by God. According to 21:14, a person who killed another willfully had to perish. This verse says, “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 indicates that willful sinners must perish. Those who perish do so because they refuse to repent. The fact that a certain person does not repent indicates that he is not a mistaken sinner, but is a willful sinner. If a person repents, God will regard him as a sinner by mistake and will forgive him. Such a one may flee into Christ. But if anyone refuses the gospel and does not repent, God will regard him as a willful sinner, one destined to perish. Whether you are a mistaken sinner or a willful sinner is determined by whether or not you repent. In 21:13 and 14 we see a precious matter related to Christ. Christ is implied in 21:13. He was the One delivered into the hands of mistaken sinners. If God had not delivered the Lord Jesus into the hands of the Jews and Romans, the Lord would not have been crucified. After God delivered Him into the hands of those who crucified Him, the Lord Jesus prayed for the ones to whom He had been delivered. He asked the Father to forgive them, because they did not know what they were doing. It seemed that God the Father said in reply, “Yes, it was I who delivered You into their hands. Now I am ready to answer Your prayer by forgiving them.” Therefore, according to what is indicated by 21:13, Christ is the One delivered into the hands of mistaken sinners and killed by them. We killed Christ, but we killed Him by mistake. God delivered Christ to us sovereignly, and we mistakenly put Him to death. Therefore, 21:13 not only indicates Christ; it also indicates you and me. According to this verse, we who killed Christ by mistake may now flee into Him as our city of refuge.

18大数的扫罗乃是误杀基督的人。他逼迫信徒的时候，主耶稣向他显现说：『扫罗，扫罗，你为甚么逼迫我？』（徒九4。）在扫罗的领会里，他是逼迫司提反和其他的信徒，不是逼迫主耶稣。扫罗问主是谁，这件事实暗示他是因过失而逼迫主。他所作的，他不晓得。因这缘故，他在提前一章十三节论到自己能彀说：『我从前是亵渎神的，逼迫人的，侮慢人的；然而我还蒙了怜悯，因我是不信不明白的时候而作的。』扫罗无知而错误地逼迫信徒，亵渎神。但神赦免了他，并且为他开了基督这逃城的门。这就是福音。这真是大喜的信息，过失的罪人可以逃到基督里。出埃及记二十一章十三节是圣经中独一的经节，指明神将主耶稣交在过失罪人的手中。行传二章二十三节告诉我们，基督按著神的定旨先见，被交与人；而罗马四章二十五节说，祂被交给人，是为我们的过犯。但这些经文没有说到祂被交给谁。只有在二十一章十三节，我们看见神将主耶稣交在我们手中，因我们的过犯而被杀。

18Saul of Tarsus was one who killed Christ by mistake. When he was persecuting the believers, the Lord Jesus appeared to him and said, “Saul, Saul, why are you persecuting Me?” (Acts 9:4). To Saul’s understanding, he was persecuting Stephen and other believers, not the Lord Jesus. The very fact that Saul asked the Lord who He was implies that he was persecuting Him by mistake. He did not realize what he was doing. For this reason, he could say of himself in 1 Timothy 1:13, “Who formerly was a blasphemer and a persecutor and an insulting destructive person; but I obtained mercy because being ignorant I acted in unbelief.” In ignorance and by mistake, Saul persecuted the believers and blasphemed God. But God forgave him and opened the gate into Christ as the city of refuge. This is the gospel. What good news that mistaken sinners can flee into Christ! Exodus 21:13 is the unique verse in the Bible indicating that God delivered the Lord Jesus into the hands of mistaken sinners. In Acts 2:23 we are told that Christ was delivered by the determinate counsel and foreknowledge of God, and Romans 4:25 says that He was delivered for our offenses. But these verses do not say to whom He was delivered. Only in 21:13 do we see that God delivered the Lord Jesus into our hands to be killed by our mistake

19六偷盗表征堕落的人不满意神主宰的分配，想要违反神的规定来获取卑下的利益

19VI. STEALING SIGNIFYING THAT FALLEN MAN IS NOT SATISFIED WITH GOD’SS OVE REIGN ASSIGNMENT AND TRIES TO MAKE BASE GAIN

BY TRANSGRESSING GOD’S REGULATION

20偷盗表征堕落的人和撒但一样，不满意神主宰的分配，却想违反神的规定获取卑下的利益。（二二1～5。）也许在神的安排里，没有分配给你多少财富，反而把你安排在贫穷的景况中。你愿意满足于神所安排给你的环境么？倘若你不满足，你会采取偷窃的手段，违反神的规定，为要获取卑下的利益。照圣经来看，偷窃完全是神所定罪的。然而，偷窃本身未必很严重，严重的乃是偷窃违反了神的规定。

20Stealing signifies that fallen man, like Satan, is not satisfied with God’ss ove reign assignment, but tries to make base gain by transgressing God’s regulation (22:1-5). Perhaps, in His arrangement, God does not assign many riches to you. Instead, He arranges for you to be in poverty. Are you willing to be satisfied with the circumstances in which God has placed you? If you are not satisfied, you may resort to stealing, to the transgressing of God’s regulation in order to make base gain. According to the Bible, stealing is fully condemned by God. However, in itself stealing is not always serious. What is serious with respect to stealing is transgressing God’s regulation.

21我们都必须满意主对我们环境主宰的安排。因为神是我们的创造者，我们都是祂造的，所以我们就该满意祂所给我们的环境。如果我们感到满足，就不会违反神的规定。偷窃就是不满意神圣的分配，并且违反神圣的规定。以往我认得一些中国妇女，在缝衣针缺乏的时候，偷取别人的缝衣针。原则上，她们并不比抢劫银行的好。在两种事例中，偷窃的人都不满意神主宰的分配，而违反了神的规定。

21We all need to be satisfied with the Lord’ss ove reign arrangement of our circumstances. Because God is our Creator and we are His creatures, we should be satisfied with the circumstances He assigns to us. If we are satisfied, we shall not break God’s regulation. To steal is to be dissatisfied with the divine assignment and to break the divine regulation. In the past I knew some Chinese women who stole sewing needles from other members of the family when sewing needles were scarce. In principle, they were no better than bank robbers. In both cases those who stole were not satisfied with God’ss ove reign assignment, but broke God’s regulation

22七贪心表征撒但贪欲的性情成了堕落之人里面内住的罪，会杀死他的身体

22VII. COVETING SIGNIFYING SATAN’S LUSTING NATURE BECOMING THE INDWELLING SIN

WITHIN FALLEN MAN TO DEADEN HIS BODY

23论到贪心的条例（二二7～15）表征撒但贪欲的性情，成了堕落之人里面内住的罪，会杀死他的身体。（罗七，17，20，24。）在罗马七章保罗告诉我们，他无法对付里头贪心的罪。最终他把贪心描述为内住的罪。他认为贪心不仅仅是一样东西或一件事情，贪心乃是一个人位，甚至是人格化的撒但。贪心的罪实际上就是撒但贪欲的性情。因为我们都是堕落的罪人，我们惯于起贪心。偷窃是从贪心来的。如果人不贪恋甚么，他就绝不会偷窃。贪心乃是撒但贪欲的性情住在我们里面。因此，每当我们起贪欲或贪婪时，就该晓得这是出于撒但这内住的罪在我们里头发动的。

23The ordinance concerning coveting (2 2:7-1 5) signifies that Satan’s lusting nature has become the indwelling sin within fallen man to deaden his body (Rom. 7:8, 17, 20, 24). In Romans 7 Paul tells us8 that he was not able to deal with the sin of coveting within him. Eventually he described covetousness as indwelling sin. He did not regard it merely as a thing or a matter, but as a person, even as Satan personified. The sin of covetousness is actually Satan’s lusting nature. Because we are all fallen sinners, we are given to coveting. Stealing comes from coveting. If a person does not covet anything, he will never steal. Coveting is Satan’s lusting nature dwelling within us. Hence, whenever we are greedy or covetous, we should realize that this issues from Satan operating in us as indwelling sin.

24八奸淫表征撒但罪恶的性情在人里面作工，藉著混乱人来败坏人，违反神的规定

24VIII. ADULTERY SIGNIFYING SATAN’SS IN FUL NATURE WORKING IN MAN TO CORRUPT HIM BY CONFUSING HIM IN BREAKING GOD’S REGULATIONS

25论到奸淫的条例，（二二16～17，，）表征撒但罪恶的性情在人里面作工，藉著混乱人来败坏人，违反神所定规人与神、与人、与其它的事物该有的关系。根据雅各书四章四节，爱世界会使人成为淫乱的人，因它混乱了人与神的关系。

25The ordinance concerning adultery (22:16-17, 19) signifies that Satan’s sinful nature works in man to corrupt 19 him by confusing him in breaking God’s regulations concerning the relationships man should have with God, with people, and with other things. According to James 4:4, loving the world causes one to be an adulterer, for it confuses one’s relationship with God.

26妻子如何在丈夫以外不该爱别的男人，我们也照样不该爱别的东西而不爱神。这乃是淫乱。启示录十七章把堕落的教会称为娼妓。教会应当单单爱基督；然而，堕落的教会爱许多东西，却不爱基督。因这缘故，堕落的教会不但成了奸淫的妇人，也成了淫乱的妇人，成了娼妓。如果妻子与另一个男人发生关系，那是奸淫。但如果她与许多人发生关系，那就是淫乱。所以，淫乱比奸淫还要严重。堕落的教会不但是奸淫的妇人，也是淫乱的妇人，因这缘故，启示录十七章把她称为娼妓。在神眼中，今天地上满了淫乱，满了混乱。人与人的关系，与许多事的关系，都是混乱的。照圣经来看，淫乱是指我们的关系错误而混乱。例如，不能与政府维持良好正确的关系就是淫乱。

26Just as a wife should not love another man besides her husband, we should not love anything in place of God. This is fornication. According to Revelation 17, the degraded church is called a harlot. The church should love Christ alone; however, the degraded church loves many things in place of Christ. For this reason, the fallen church not only becomes an adulteress, but also becomes a fornicator, a harlot. If a wife becomes involved with one other man, that is adultery. But if she becomes involved with many others, that is fornication. Fornication, therefore, is more serious than adultery. The fallen church is not merely an adulteress; she is a fornicator and for this reason is called a harlot in Revelation 17. In the sight of God, the earth today is filled with fornication, with confusion. Man is confused in his relationship with others and with many things. According to the Bible, fornication refers to being wrong and confused in our relationships. For example, failing to maintain the right relationship with the government is fornication

27九寄居的、寡妇、孤儿、穷人表征堕落的人在神的祝福上成为外人，成为没有基督作丈夫的寡妇，没有神作父亲的孤儿，以及被剥夺了神丰富的穷人论到寄居的、寡妇、孤儿、穷人的条例，表征堕落的人在神的祝福上成为外人，成为没有基督作丈夫的寡妇，没有神作父亲的孤儿，以及被剥夺了神丰富的穷人。（二二～27，二三9。）以弗所二章十二节、十九节指明我们从前是外人和寄居的。你得救以前对神来说岂不是外人么？你岂不是寡妇、孤儿，并且列在穷人当中么？这就是今天未得救之人的光景。然而神是看顾寄居的、寡妇、孤儿、穷人的神。

27IX. STRANGERS, WIDOWS, ORPHANS, AND THE POOR SIGNIFYING FALLEN MAN BECOMING A STRANGER TO GOD’S BLESSING, A WIDOW WITHOUT CHRIST AS THE HUSBAND, AN ORPHAN WITHOUT GOD AS THE FATHER, AND THE POOR DEPRIVED OF THE RICHES OF GOD The ordinance concerning strangers, widows, orphans, and the poor signify that fallen man has become a stranger to God’s blessing, a widow without Christ as the husband, an orphan without God as the Father, and the poor deprived of the riches of God (22:21-27; 23:9). Ephesians 2:12 and 19 indicate 21 that once we were strangers and foreigners. Were you not a stranger to God before you were saved? Were you not a widow and an orphan, and were you not also among the poor? This is the situation of the unsaved today. But God is a God who cares for strangers, widows, orphans, and the poor.

十顺服神和神的权柄，

X. SUBMISSION TO GOD AND HIS AUTHORITY

表征治服撒但在人里头背叛的性情

SIGNIFYING THE SUBDUING OF THE rebellious nature of Satan within man

28要求顺服神和神的权柄的条例，表征治服撒但在人里头背叛的性情。（二二28。）因著我们是背叛的，我们必须被治服，并要顺服神代表的权柄。背叛乃是撒但背叛性情的活动，在我们里头这种背叛的成分必须被治服。

28The ordinance which requires submission to God and His authority signifies the subduing of the rebellious nature of Satan within man (22:28). Because we are rebellious, we need to be subdued, and we need to submit to God’s deputy authority. Rebellion is an activity of Satan’s rebellious nature. This rebellious element within us must be subdued

29十一将迷路的牲畜交给仇敌，帮助恨我们之人抬开牲畜的重驮，表征基督将失落的有生命之物（牲畜）交给堕落的人，并且帮助他脱离重担

29XI. BRINGING THE LOST CATTLE TO THE ENEMY AND HELPING ONE WHO HATES US WITH HIS BURDENED ANIMAL SIGNIFYING CHRIST BRINGING THE LOST THINGS OF LIFE (LIVESTOCK) TO FALLEN MAN AND HELPING HIM IN RELEASING HIS BURDEN

30二十三章四节、五节的条例，表征基督将失落的有生命之物交给堕落的人，并且帮助他脱离重担。这些条例也表征我们应当藉著基督这样的生命，与我们的仇敌和那些恨我们的人和好。身为罪人，我们失去了与生命有关的每一件事。但基督来到，将所有失去的生命之物都归还给我们了。祂也来释放我们脱离重担。难道基督没有为你作这些事么？难道祂没有将关乎生命的事交还你，并释放你脱离重担么？赞美祂，祂已为我们作成了这事！

30The ordinances in 23:4 and 5 signify Christ bringing the lost things of life to fallen man and helping him in releasing his burden. These ordinances also signify that we should reconcile ourselves, by such a life of Christ, with our enemies and those who hate us. As sinners, we lost everything related to life. But Christ has come to restore to us all the lost things of life. He has also come to release us from our burden. Has Christ not done these things for you? Has He not restored to you the matters of life and released you from your heavy burden? Praise Him that He has done this for us

31这些条例也表征我们应当藉著基督的生命，与我们的仇敌和那些恨我们的人和好。如果一个以色列人看见恨他之人的牲畜压卧在重驮之下，他必须停下所作的，和仇敌一同抬开重驮。假定你今天看见仇敌的车子出了毛病，你愿意停下车来帮助他么？原则上，基督已为我们作成了这事。如今我们应当藉著祂的生命，为别人作同样的事。

31These ordinances also signify that, by the life of Christ, we should be reconciled with our enemies and those who hate us. If an Israelite saw that an animal which belonged to a person who hated him was lying under its burden, he had to stop what he was doing and work with the enemy to release the animal from its burden. Suppose today you saw an enemy of yours having car trouble. Would you be willing to stop your car and help him? In principle, Christ has done this for us. Now we should do the same for others by His life