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出埃及记生命读经 · 第71篇

律法条例的暗示、明示和意义（二）

The Implications, Indications, and Significances of the Ordinances of the Law (2)
1读经：出埃及记22:29-31;23:12,14-19。
1Scripture Reading: Exo. 22:29-31; 23:12, 14-19
2出埃及记二十一章至二十三章的典章，若按著白纸黑字的字句来读、来领会倒不难。然而，我们若要探究这段话语的深奥，并挖掘出这些典章律例之暗示、明示和意义的丰富，就不那么简单了。我们若要采掘隐藏在这几章圣经表面下的丰富，就应当从其中题出一些具有关键性的词语，探讨它们所暗示的事情。比方说，二十二章十八节说『行邪术的女人，不可容她存活。』这节圣经的钥词是『行邪术的女人』。我们若探讨这个词的意义及其暗示，就知道这个词与邪术有关连，而邪术与鬼魔有关。所以，『行邪术的女人』一词暗示出邪术和鬼魔的存在。我们若这样来探索词句的暗示，就能进入圣经的深奥，挖掘出隐藏在表面下宝贵的东西。杀人与贪心也是这几章圣经里重要的词。杀人一词可以追溯到魔鬼，他是杀人的鼻祖、杀人的渊薮，『他从起初是杀人的』。（约八44。）同样的原则，贪心这一个词可以引我们到保罗在罗马书第七章所描述住在我们里头的罪。在罗马书第七章我们看见，住在我们里头的罪主要是指贪欲说的。此外，我们若仔细探讨二十三章一节的『布散谣言』，我们会看见这牵涉到说谎，而说谎又可以追溯到撒但，撒但乃是说谎之人的父。在积极的一面，我们必须探讨二十章二十四节和二十五节祭坛和祭物的暗示、明示和意义。祭坛所指的是十字架，而祭物则表征基督。照样，无酵饼和节期也表征基督的丰富。说实在，探索出埃及记二十一至二十三章重要词汇的暗示、明示、和意义，并不是把圣经灵然解了。这乃是一条路，让我们能挖掘到话的深处，发现表面之下的丰富。
2It is easy to read and understand the ordinances in Exodus 21 through 23 merely according to the letters in black and white. However, it is difficult to get into the depths of this portion of the Word and dig out the riches of the implications, indications, and significances of the ordinances of the law. In order to mine the riches hidden beneath the surface in these chapters, we should take certain crucial words and then trace their implications. For example, 22:18 says, “Thou shalt not suffer a witch to live.” The crucial word in this verse is witch. If we trace the significance of this word and consider its implications, we shall see that this involves witchcraft and that witchcraft is related to demons. Hence, the single word witch implies the existence of both witchcraft and demons. By tracing the implications of a word in this way, we can get into the depths of the Bible and mine the precious things concealed beneath the surface. Other important words in these chapters are murder and coveting. We can trace murder to the Devil, the founder, the source, of murder, the one who was “a murderer from the beginning” (John 8:44). In the same principle, the word coveting leads us to the matter of indwelling sin described by Paul in Romans 7. In Romans 7 we see that indwelling sin refers primarily to the lust of coveting. Moreover, if we consider carefully the word in Exodus 23:1 about raising a false report, we shall see that this involves lying and that lying can be traced to Satan, the father of lies. On the positive side , we need to consider the implications, indications, and significances of the words altar and sacrifice in 20:24 and 25. The altar points to the cross, and the sacrifices signify Christ. In like manner, the unleavened bread and the feasts also typify the riches of Christ. Actually, to trace the implications, indications, and significances of the crucial words in Exodus 21 through 23 is not a matter of allegorizing the Bible. Rather, it is to open the way for us to dig into the Word and to see what riches are found under the surface
3许多圣经教师已经指出，祭坛豫表十字架，而祭物豫表基督。但是，少有教师能更进一步探究出埃及记二十一至二十三章里其它的事物是怎样豫表基督的。若说祭坛是豫表十字架，祭物则豫表基督，这样顺理成章地，安息日、安息年、除酵节、收割节、收藏节也都是豫表基督的。我们还需要看见，庄稼中的谷和酒醡中滴出来的酒又是豫表甚么。我们实在需要更进一步来探索律法典章的暗示、明示，和意义，特别是因为它们是针对基督以及我们对基督之经历的。
3A number of Bible teachers have pointed out that the altar typifies the cross and that the sacrifices typify Christ. However, not many teachers have gone on to find out how Christ is typified by other items in chapters twenty-one through twenty-three of Exodus. If the altar typifies the cross and if the sacrifices typify Christ, it is logical to expect that the Sabbath day, the sabbatical year, and the feasts of unleavened bread, harvest, and ingathering also typify Christ. We also need to see what the fullness of the harvest and the tears of the presses typify. It is certainly necessary to consider further implications, indications, and significances of the ordinances of the law, especially as they point to Christ and our experience of Him.
4原则上，每一种律法都具有一种精神，每一种律法也表露出一种形象，通常是表露出制定律法者的形象，比方说，美国宪法具有民主和自由的精神。它同时也是美国人民的描绘，表露出他们爱好自由、平等。所以，美国的律法是美国公民的一幅图画。神的律法也有它的精意，同时也提供了一幅图昼。重要的是我们必须知道神的律法的要旨是甚么，以及神的律法和许多典章所描绘的图画又是甚么。我们曾经指出，神律法的真谛就是神自己。律法总是颁赐律法者之真意的具体表现。因著神的律法是神所颁赐的，因此这律法有著神圣的真谛。无疑的，灵神就是神所颁布律法的精髓。圣经教师与圣经学者都非常注意十诫，有些基督徒背诵十诫和背诵主祷文一样流畅。我要著重地表明，我绝对没有低贬或诋毁十诫的意思。然而，我们很难在十诫里看见基督或十字架，这是一个事实。此外，我们在十诫里也找不著基督的救赎，以及祂为我们所成就的事，或任何与享受基督有关的事。第一条诫命禁止我们在耶和华以外再有别神（二十3。）耶和华是我们独一的丈夫，除了祂以外，我们不应当有别的丈夫。第二条诚命禁止我们雕刻偶像，也不可作甚么形像，不可跪拜那些像。（二十4～5。）第三条诫命宣告说：『不可妄称耶和华你神的名，因为妄称耶和华名的，耶和华必不以他为无罪。』（二十7。）第四和第五条诫命分别论到记念安息日和孝敬父母。（二十8～12。）其它的五条诫命是禁止杀人、奸淫、偷盗、作假见证和贪婪。（二十13～17。）在这些经节里，你能找到甚么与基督有关的事物么？你有没有看见任何与十字架或基督救赎有关的事物？你有没有发现甚么与经历基督或享受基督有关的事物么？答案是我们在十诫里面看不见基督。这就是我们需要有出埃及记二十一至二十三章中典章的原因。有许多典章是用来描述基督的，这些典章有些是直接豫表基督的，也有的是间接地暗示、明示，或表征基督。
4In principle, every kind of law has a certain spirit and also presents a picture of something, usually of the one who made the law. For example, the Constitution of the United States has a spirit of democracy and freedom. It also is a portrait of the people in the United States and shows that they care for liberty and equality. Hence, the law of the United States is a picture of the citizens of the United States. God’s law also has a spirit and presents a picture. It is very important that we know what is the spirit of the law of God and what is the picture portrayed by God’s law with its many ordinances. We have pointed out that God’s law has God Himself as its spirit. A law always embodies the spirit of the lawgiver. Because the law of God was given by God, this law has a divine spirit. There can be no doubt that God the Spirit is the spirit of the law decreed by Him. Students and teachers of the Bible pay a great deal of attention to the Ten Commandments. Some Christians are able to recite these commandments as easily as they recite the Lord’spray er. I would make it emphatically clear that I by no means belittle the Ten Commandments or detract from them. Nevertheless, it is a fact that in these commandments it is very difficult to see Christ or the cross. Furthermore, in the Ten Commandments we cannot see the redemption of Christ, the things accomplished by Him on our behalf, or anything related to the enjoyment of Christ. The first commandment forbids having any god other than Jehovah God (20:3). Jehovah is our unique Husband, and we should not have another besides Him. The second commandment forbids making a graven image or the likeness of anything and bowing down to it (20:4-5). The third commandment declares, “Thou shalt not take the name of Jehovah thy God in vain: for Jehovah will not hold him guiltless that taketh his name in vain” (20:7, lit.). The fourth and fifth commandments are concerned respectively with remembering the Sabbath day and with honoring father and mother (20:8-12). The remaining five commandments forbid murder, adultery, stealing, bearing false witness, and coveting (20:13-17). Do you see anything of Christ here? Do you see anything of the cross or of Christ’s redemption? Do you find anything of the experience of Christ or the enjoyment of Christ? The answer is that we cannot see Christ in the Ten Commandments. This is the reason for the ordinances in Exodus 21 through 23. In many of these ordinances Christ is portrayed. Either He is typified in a rather direct way or He is implied, indicated, or signified indirectly.
5出埃及记的典章实际上不是从二十一章才开始的，这些典章从二十章二十二至二十六节就开始了。这几节圣经可以说是论到典章的引言。它们是进入以下几章之典章的大门、入口。这扇门为堕落的人类豫备了一条接触神并敬拜神的道路。堕落人类在敬拜中接触神惟一的路乃是藉著祭物来经过祭坛。这指出人惟有经过十字架并藉著基督才能敬拜神。神赐下各种典章之前，先题出一个豫备典章，为以下的典章舖路，这是非常有意义的。在豫备典章里，我们看见一幅清楚的图画论到照著神经营的基督以及基督的救赎。在各种典章里面，我们能看见基督，以及照著神的经营完全成就之基督的救赎。在二十一至二十三章中我们可以看见基督、救赎，以及神的经营。我们这些罪人若要进入神的经营里，就需要一扇门、一条路来接触神。我们要一再地强调，独一的路乃是祭坛与祭物，也就是十字架与基督。如果我们清楚了，我们就会在主面前低头敬拜。不论在积极方面或消极方面，律法典章的暗示、明示、意义都非常丰富。在前一篇信息里，我们曾经指出，典章描绘出堕落人类黑暗、荒凉的一幅图画。人堕落了，并且一直活在堕落里。人满了各种罪恶：拜偶像、奸淫、杀人、偷盗、说谎、贪婪，以及邪术。此外，堕落的人不仅有罪行在外面；还有罪，就是撒但贪欲的性情，住在人里面。事实上，住在我们里面贪心的罪就是撒但的性情。此外，说谎与杀人都是指魔鬼说的，他是杀人的渊薮、说谎的父，在堕落的人里面不断作工。不论就外面的罪行或是住在我们里面的罪性来说，人都与撒但、鬼魔有牵连。邪术牵涉到与鬼魔的接触。堕落人类的光景真是何等可怕！他不仅犯罪违背了神，他还与撒但联合，与鬼魔有牵连，作了罪的奴仆。
5The ordinances in Exodus actually begin not with chapter twenty-one, but with 20:22-26. These verses may be regarded as a preliminary word concerning the ordinances. They are the door, or the gateway, into the ordinances in the following chapters. This door provides the way for fallen man to contact God and worship Him. The only way fallen man can contact God in worship is through the altar and by the sacrifices. This indicates that man can worship God only through the cross and by Christ. It is very significant that before giving us the various ordinances God presents a preliminary ordinance which opens the way for the other ordinances. In this preliminary ordinance we see a clear picture of Christ and His redemption according to God’secon o my. In the ordinances we can see Christ and also Christ’s redemption accomplished fully according to the economy of God. As we shall see, in chapters twenty- one through twenty-three we have Christ, redemption, and the economy of God. If we would enter into God’secon o my, we need a gate, a way, for sinners to contact God. We would emphasize repeatedly that the unique way is the altar and the sacrifices, the cross and Christ. If we are clear concerning this, we shall want to bow before the Lord and worship Him. Both on the positive side and on the negative side, the ordinances of the law are rich in their implications, indications, and significances. In the foregoing message we pointed out that the ordinances portray a black and bleak picture of fallen man. Man is fallen and continues to live in the fall. He is filled with sins: idolatry, fornication, murder, stealing, lying, cove ting, and witchcraft. Furthermore, fallen man has not only sins outwardly, but sin, the lustful nature of Satan, dwelling in him. Actually, the sin of covetousness which dwells in us is Satan’s nature. Furthermore, lying and murder point to the Devil, the source of murder and the father of lies, working in fallen man. Both in outward sins and indwelling sin man is related to Satan and even to demons. Witchcraft involves contact with demons. How terrible is the situation of fallen man! He not only sins against God, but he is joined to Satan, involved with demons, and enslaved to sin.
6在积极一面，典章摆出一幅基督奇妙的画像。基督亲自成为奴仆，进入堕落人类受奴役的光景中。并且，神将祂交在堕落之人的手中被杀死。这样，祂就成了祭物。基督不仅是献给神的祭物，也是逃城，我们可以逃到祂里面。论到仇敌或恨我们之人的牲畜的典章显示，基督将我们这些罪人，就是祂的仇敌，所失去一切关乎生命的事物都带回来，并且还帮助我们这些恨祂的人得著释放，脱离重担。逃进基督里面的堕落罪人，可以这样接受祂作他们的安息日，他们的安息。我们在基督里能彀享受安息与自由。这是何等奇妙的福音！出埃及记这一段的典章，首先为我们打开了接触神并进入祂经营里的大门。其次，这些典章摆出一幅生动的画面，说出堕落人类在堕落里的生活，满了罪恶，与撒但有牵连，和鬼魔有关系，完全在奴役中。然而，有一位临到了在堕落、为奴光景里的人类，祂亲自成了奴仆。当神为著堕落人类把祂交出来成为祭物之后，祂恢复了生命的事，释放我们脱离重担，并且成为我们的避难所。如今我们这些堕落的罪人可以逃进基督里面，享受祂作我们的安息与自由。以上是以往我们所交通过关乎律法典章的暗示、明示以及意义的摘要。在本篇信息和下一篇信息里，我们要就著如何在基督里生活，以及如何享受祂这两方面，来探讨这些典章里所暗示、所明示、所表征的意义。
6On the positive side, the ordinances present a marvelous portrait of Christ. Christ Himself became a slave, entering into the condition of fallen man in slavery. Furthermore, He was delivered by God into the hands of fallen men in order to be killed. In this way, He became the sacrifice. Christ is not only the sacrifice offered to God; He is also the city of refuge into which we may flee. The ordinances concerning livestock belonging to an enemy or to one who hates us show that Christ has brought back all the things of life which we sinners, His enemies, had lost and also helped us, who hated Him, to be released from our heavy burdens. Fallen sinners who flee into Christ may thus take Him as their Sabbath, their rest. In Christ we enjoy rest and freedom. What a tremendous gospel this is! The ordinances in this portion of Exodus first open the gate for us to contact God and come into His economy. Furthermore, they present a vivid picture of fallen man living in the fall, filled with sins, involved with Satan, related to demons, and fully enslaved. However, there is One who came to man in his fallen and enslaved condition, becoming a slave Himself. After He was delivered by God to be a sacrifice for fallen man, He restored the matters of life, released us from our burdens, and became our refuge. Now we, fallen sinners, may flee into Him and take Him as our rest and freedom. This is a summary of what we have covered thus far concerning the implications, indications, and significances of the ordinances of the law. In this message and in the message following, we shall consider what is implied, indicated, and signified by these ordinances concerning how to live in Christ and how to enjoy Him
7在二十二章二十九至三十一节里，有四条律例与我们应当如何在基督里生活有关。其中一条说：『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。』（29。）这意思是说，把丰盛的收成以及酒醡和油醡中所满溢的献上。这里的丰盛指的是美地出产丰盛的收获。所滴出来的乃是被压醡过的葡萄和橄榄所满溢出来的酒和油。这就是在基督里生活的路。我们既已逃进基督里面，也享受祂作我们的安息与自由，我们就必须有丰盛的收获和滴出来的油、酒好能彀在祂里面生活。此外，凡头生的不论是人、是牲畜，我们都需要献给祂。我们也该是圣洁的人，不吃田间被野兽撕裂牲畜的肉。我们必须合式地解释这些典章，明瞭它们的暗示、明示与意义。我们已经看见祭坛表征十字架，祭物表征基督。现在我们必须要问丰盛的收获以及醡中满溢的酒和油表征甚么。我们的态度不该无所谓。将人和牲畜中头生的献给主是甚么意思？作一个圣洁的人是甚么意思？吃野兽撕裂的肉又是甚么意思。这些事物都与在基督里的生活有关。而我们已经逃进这位基督的里面，得著安息与自由。
7In 22:29-31 there are four ordinances related to how we should live in Christ. The first of these ordinances says, “Thou shalt not delay to offer thy fullness and thy tears” (v. 29, lit.). This means to offer the fullness of the harvest and the outflow of the wine and oil presses. The fullness here refers to the fullness of the harvest of the produce in the good land, and the tears refer to the outflowing of wine and oil from grapes and olives that have been pressed. This is the way to live in Christ. Having fled into Christ and having come to enjoy Him as our rest and freedom, we need to live in Him by having the harvest and the tears. Furthermore, we need to offer to Him the firstborn both of man and of cattle. We also need to be holy men and to be those who do not eat the flesh of animals torn by wild beasts. We need a proper interpretation of these ordinances to know their indications, implications, and significances. We have seen that the altar signifies the cross, and that the sacrifices signify Christ. Now we need to ask what the fullness of the harvest and the flow of wine and oil from the presses signify. We should not have the attitude that there is no need for us to understand these things. What does it mean to offer to the Lord the firstborn of man and beast? What does it mean to be a holy man, and what is the significance of eating flesh torn by wild beasts? All these matters are related to living in Christ, into whom we have fled for rest and freedom.
8十二献上丰盛与滴出来的酒，就是献上收割的丰盛与醡中满溢的酒和油，不可迟延；表征我们应当将我们所收成之基督的丰盛，以及我们经历十字架所流露的献给神，不可迟延
8XII. NOT DELAYING TO OFFER THE FULLNESS AND THE TEARS, THE FULLNESS OF THE HARVEST AND THE OUTFLOW OF THE WINE AND OIL PRESSES, SIGNIFYING THAT THE FULLNESS OF OUR HARVEST OF CHRIST AND THE OUTFLOW OF OUR EXPERIENCE OF THE CROSS SHOULD BE OFFERED TO GOD WITHOUT DELAY
9在圣经里，我们这些相信基督，并且享受基督作我们安息与自由的人，被比喻作农作物。在林前三章九节保罗说：『你们是神的农场』。（直译。）对神来说，我们是农作物。美地的收成要献给神，不可迟延。我们若在基督里生活，享受祂作我们的安息与自由，我们的生命就会长大。换句话说，当我们在基督里生活，我们在作为美地的基督身上劳苦努力而耕种基督、生长基督时，就能产生出收获来，甚至是丰盛的收成。这丰盛必须献给神，不可迟延。
9We who believe in Christ and enjoy Him as our rest and freedom are likened in the Bible to a crop. In 1 Corinthians 3:9 Paul says, “You are God’s farm.” To God, we are a crop. The harvest of the good land was to be offered to God without delay. If we live in Christ, enjoying Him as our rest and freedom, we shall grow in life. In other words, when we live in Christ, we are farming, growing Christ by laboring on Him as the good land to produce a harvest, even the fullness of the harvest. This fullness must be offered to God without delay
10这里题到丰盛，暗指我们是在美地上生活。离了作美地的基督，我们怎么能有丰盛的收获，又怎么能得著葡萄和橄榄，压醡成酒和油，满溢而流淌？这里题到的丰盛和所滴下的酒，就暗示出神的选民是在美地上。照豫表来看，这地就是包罗万有的基督。我们必须逃进基督里面，享受祂作我们的安息与自由，并且在作为美地之包罗万有的基督里面生活。当我们在美地上生活时，我们就是在耕种、劳苦，并种植农作物。美地与美地所出产的收成都是基督。所以，丰盛的收成指的是我们丰富经历基督的收成。
10The mention of fullness here implies that we are living in the good land. Apart from Christ as the good land, how can we have a harvest with its fullness, and how can we have grapes and olives that are pressed to produce wine and oil as tears? The mention of fullness and tears implies that God’s chosen people are in the good land. According to typology, this land is the all- inclusive Christ. We need to flee into Christ, enjoy Him as our rest and freedom, and then live in Him, the all-inclusive One, as the good land. As we live in the land, we are farming, laboring, growing a crop. Both the good land and the harvest produced in the land are Christ. The fullness of the harvest thus refers to the reaping of the rich experience of Christ
11我们经历基督的时侯，不该只有丰盛，也该有滴下的油与酒，就是满溢出来的油和酒。二十二章二十九节滴下的酒和油表征我们经历十字架而满溢出来的。有些圣徒在教会聚会中分享时，他们的见证有的是丰盛的收成，有的则是滴下来的油和酒，就是他们藉著十字架经历基督所流露出来的。用来制造酒和油的酒醡、油醡表征十字架。藉著酒醡，就是藉著十字架，酒流出来使神和人同得喜乐，酒还可以作为奠祭；而油流出来使神喜悦。丰盛与所滴下的酒表征对基督丰富的经历，以及从十字架苦难而来的洋溢。这种丰盛和滴下的酒都当献给神，不要迟延。你今天经历了基督么？如果你经历了基督，就应当来参加聚会，将你收成的丰盛献给神。这就是把收成并它的丰盛献给神的意思。经历基督可以分成两类：一类是经历收成的丰盛，另一类是经历所滴下的，酒醡、油醡所满溢出来的，这是藉著十字架经历基督。若没有油醡、酒醡，我们能彀有葡萄或橄榄，却没有满溢流淌的酒或油。一方面，葡萄树豫表基督；另一方面，橄榄树豫表基督。所以基督不仅是小麦、大麦，也是葡萄，为要产生酒；基督还是橄榄，可以制造油。酒满溢的时候，使神和人同得喜乐；橄榄油流淌时，使神喜悦。酒和油都需要经过压榨。这指出，作为葡萄和橄榄的基督必须上十字架。在我们的经历中，我们也必须经过十字架的压榨。就一种非常实际和积极的意义来说，教会生活是酒醡，也是油醡。我们必须被压榨，使酒和油可以满溢而流淌。我们若不在教会生活里经历压榨，葡萄和橄榄还是完整的。基督徒的生活乃是不断接受十字架压榨的生活，好叫基督的丰富可以涌流出来。
11In our experience of Christ not only should we have the fullness, but we should also have the tears, the flow of wine and oil. The tears in 22:29 signify the overflow from our experience of the cross. When some saints share in the meetings of the church, part of their testimony may be the fullness of the harvest, and another part may be the tears, the overflow of the experience of Christ through the cross. The presses used to make wine and oil signify the cross. By the press, by the cross, wine flows out to cheer God and man, even to be used as a drink offering, and oil flows out to please God. The fullness and the tears signify the rich experience of Christ and the overflow from the suffering of the cross. This fullness and tears should be offered to God without delay. Have you experienced Christ today? If so, you should come to the meeting and offer to God the fullness of your harvest. This is to offer the harvest with its fullness. One category of the experience of Christ is that of the fullness of the harvest; another category is that of the tears, the overflow of the presses, the experience of Christ through the cross. Apart from the presses, we may have grapes or olives, but we shall not have wine or oil flowing as tears. On the one hand, Christ is typified by the vine tree; on the other hand, He is typified by the olive tree. Hence, Christ is not only the wheat and the barley, but He is also the grape to produce wine and the olive to produce oil. When the wine flows forth, it cheers God and man, and when the olive oil flows, it pleases God. Both the wine and the oil require the press. This indicates that Christ as the grape and the olive needs the cross. In our experience, we also must be pressed by the cross. In a very real and positive sense, the church life is a wine press and also an oil press. We need to be pressed so that wine and oil may flow as tears. If we do not experience the pressing in the church life, the grape and the olive will remain whole. The Christian life is a life continually under the pressing of the cross in order that the riches of Christ may flow
12我们若要在基督里生活，就必须要有丰盛的收成和滴下来的酒，就是酒醡和油醡流出来的酒和油。在这件事上，不要受今天基督徒中间流行的肤浅观念所蒙蔽。我们必须遵循栽种基督、收成基督的方式，才能彀丰盛地收成基督。我们也必须经历十字架，才会有满溢流淌的酒和油。然后我们要将这个丰盛并流淌的酒和油，带到教会的聚会中，献给神，不可迟延。不可迟延的理由是：丰盛的出产与下滴的油和酒不是为著我们的，乃是为著神的享受与满足。
12If we would live in Christ, we need both the fullness of the harvest and the tears, the flow from the wine and oil presses. In this matter, do not be deceived by the shallowness and superficiality widespread among Christians today. We need to follow the way of growing Christ and reaping Christ in order to have a harvest of Christ in full. We also need to experience the cross that we may have the tears, the flow of wine and oil. Then, without delay, we should bring the fullness and the tears to the church meetings and offer them to God. The reason there should be no delay is that the producing of the fullness and the tears is not for us, but for God’s enjoyment and satisfaction.
13十三凡头生的，无论是人是牲畜都要归给神，表征蒙了作他们代替之基督救赎的人，应当分别出来，成为圣洁，归给神
13XIII. THE FIRSTBORN OF THE SONS AND OF THE CATTLE TO BE GIVEN UNTO GOD SIGNIFYING THAT THE PEOPLE REDEEMED THROUGH CHRIST AS THEIR SUBSTITUTE SHOULD BE SEPARATED, MADE HOLY, UNTO GOD
14出埃及记二十二章二十九节下和三十节说：『你要将头生的儿子归给我。你牛羊头生的，也要这样；七天当跟著母，第八天要归给我。』这里给我们看见，人和牲畜头生的，都要归给神。照出埃及记十三章来看，这样作的理由是在逾越节的时13:2候，以色列儿子中头生的都赎出来了。出埃及记十三章二节说：『以色列中凡头生的，无论是人是牲畜，都是我的，要分别为圣归我。』照十五节所说，以色列人要对他的儿子解释说：『那时法老几乎不容我们去，耶和华就把埃及地所有头生的，无论是人是牲畜都杀了，因此我把一切头生的公牲畜献给耶和华为祭，但将头生的儿子都赎出来。』因此，将头生的归给神，是与逾越节时头生的得赎有关。头一个人亚当所有的后裔都可以看作头生的。在亚当里，我们都是头生的。虽然这些头生的本当被神击杀，但是以色列头生的儿子都被逾越节的羔羊赎了出来。因为他们都是重价买来的，所以他们不属于自己。因此，他们必须把自己分别出来，成为圣洁，归给神。当以色列人把头生的儿子归给神时，就记念神在逾越节所作的事。在我们经历主的时候，也应当有这种记念。我们应当回想，我们在亚当里都是头生的，本该被神击杀；然而，基督救赎了我们，祂成了我们的代替。如今我们不属于自己，我们是属乎神的。在林前六章十九节保罗说：『岂不知…你们不是自己的人？』我们若要在基督里生活，必须永远记得：基督已经救赎我们，我们不再是自己的人，我们乃是属乎神的。当我们参加教会的聚会时，我们可以对自己说：『从前我在亚当里，是个堕落的罪人；照著神公义的审判，我应当被击杀。但是，藉著我的逾越节羔羊─基督，我蒙了救赎。如今，我不属于自己，我只属于祂，我必须分别出来归给他。』我们每天，甚至每时每刻，都需要这样来记念。
14Exodus 22:29band 30 say, “The firstborn of thy sons shalt thou give unto me. Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.” Here we see that the firstborn both of men and of cattle were to be given to God. According to Exodus 13, the reason for this was that the firstborn among the children of Israel were redeemed at the Passover. Exodus says, “Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.” According to verse 15, an Israelite was to explain to his son, “And it came to pass, when Pharaoh would hardly let us go, that Jehovah slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to Jehovah all that openeth the womb, being males; but all the firstborn of my children I redeem” (lit.). Therefore, giving the firstborn to God is related to the redemption of the firstborn at the time of the Passover. All the descendants of Adam, the first man, are regarded as firstborn ones. In Adam, we all are the firstborn. Although these firstborn deserve to be slain by God, the firstborn of the children of Israel were redeemed by the Passover lamb. Because they were purchased, bought with a price, they did not belong to themselves. Thus, they had to separate themselves and become holy unto God. By offering the firstborn unto God, the children of Israel remembered what God did at the time of the Passover. In our experience with the Lord we also should have this kind of remembrance. We should recall that, as firstborn in Adam, we should have been smitten by God, but instead we were redeemed by Christ, who became our substitute. Now we do not belong to ourselves; we belong to God. In 1 Corinthians 6:19 Paul says, “Do you not know that...you are not your own?” If we would live in Christ, we need always to remember that because Christ has redeemed us, we are not our own, but we belong to God. When we come to the meetings of the church, we may say to ourselves, “I was once in Adam, a fallen sinner. According to the righteous judgment of God, I should have been smitten. But I have been redeemed through Christ as my Passover lamb. Now I do not belong to myself. I belong to Him, and I must be separated unto Him.” We need to have this kind of remembrance day by day and even moment by moment.
15十四在神面前为圣洁的人，指出我们这些神的选民，应当在神面前被作我们圣洁的基督所浸透
15XIV. TO BE HOLY MEN UNTO GOD INDICATING THAT WE, GOD’S CHOSEN PEOPLE, SHOULD BE SATURATED WITH CHRIST AS OUR HOLINESS BEFORE GOD
16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。』从整本圣经来看，特别是从新约来看，成为圣洁就是被基督浸透，并在神面前以基督自己作为我们的圣洁。林前一章三十节说，基督已经成了我们的圣洁。基督成为我们圣洁的意思是：我们被作为圣洁的基督所浸透。我们这些神所拣选的人要在基督里生活，就必须过圣洁的生活。就是被作为圣洁的基督浸透了的生活。
16Exodus 22:31 says, “And ye shall be holy men unto me.” According to the Bible as a whole, especially the New Testament, to be holy is to be saturated by Christ and with Him as our holiness before God. First Corinthians 1:30 says that Christ has been made unto us sanctification. For Christ to be our sanctification means that we are saturated with Him as holiness. In order to live in Christ, as God’s chosen people we need to have a holy life, a life saturated with Christ as holiness
17十五被野兽撕裂牲畜的肉，你们不可吃，要丢给狗吃；表征我们只应该接受基督作我们生命的供应，不吃任何沾染死亡的东西，那些东西是不洁之人的食物出埃及记二十二章三十一节还说：『田间被野兽撕裂牲畜的肉，你们不可吃，要丢给狗吃。』不吃被野兽撕裂牲畜的肉，而要丢给狗吃，是表征我们只应当接受基督作我们生命的供应，而不该接受任何死亡的东西。与死亡有关的东西只该是不洁之人的食物。二十二章三十一节的狗表征不洁的人。（腓三2。）这条典章的意义是说我们只应当吃基督，我们尤其应当吃基督作为祭物和供物。我们不应当吃任何野兽撕裂的肉，这肉应当丢给狗吃。我们若要在基督里生活，就必须吃基督，不吃任何带有死亡性质的东西。我们必须把那些东西看作垃吸，丢在一边。
17X V. NOT EATING ANY FLESH THAT IS TORN OF BEASTS, BUT CASTING IT TO THE DOGS SIGNIFYING THAT WE SHOULD TAKE ONLY CHRIST AS OUR LIFE SUPPLY, NOT ANYTHING OF DEATH, WHICH SHOULD BE FOOD FOR THE UNCLEAN MEN Exodus 22:31 also says, “Neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs.” Not eating any flesh that is torn by beasts, but casting it instead to the dogs signifies that we should take only Christ as our life supply, not anything of death. Things related to death should be food for the unclean men. The dogs in 22:31 signify people who are unclean (Phil. 3:2). The significance of this ordinance is that we should eat only Christ. In particular, we should eat Christ as the sacrifices and offerings. We should not eat any meat which has been torn by beasts. This should be cast to the dogs. If we would live in Christ, we need to eat Christ, and not eat anything which bears the nature of death. Those things must be counted as refuse and thrown aside.
18十六守安息日，使牛可以歇息，婢女的儿子和寄居的，都可以舒畅；豫表接受基督作我们的安息，使别人也可以得著益处出埃及记二十三章十二节说：『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。』基督是真正的安息日。（西一16～17。）守安息日，使牛可以歇息，使婢女的儿子和寄居的，都可以舒畅。这话豫表接受基督作我们的安息，使别人也可以得著益处。
18XVI. KEEPING THE SABBATH DAY THAT THE CATTLE MAY REST, AND THE SON OF THE HANDMAID, AND THE STRANGER, MAY BE REFRESHED, TYPIFYING TAKING CHRIST AS OUR REST THAT OTHERS MAY ALSO BE BENEFITED Exodus 23:12 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.” Christ is the real Sabbath day (Col. 2:16-17). Keeping the Sabbath day that the cattle may rest and that the son of the handmaid and the stranger may be refreshed typifies taking Christ as our rest that others may be benefited
19十七守安息年，使穷人和牲畜有吃的，这是豫表接受基督作我们更完满的安息，叫别人
19XVII. KEEPING THE SABBATICAL YEAR THAT THE POOR AND THE BEASTS MAY EAT TYPIFYING TAKING CHRIST AS OUR REST TO A FULLER
得著食物
EXTENT FOR OTHERS TO HAVE FOOD
20关乎地土安息年的律例，原则也是一样：『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。』（二三10～11。）事实上，守安息日的结果不像守安息年的结果那样有意义。守安息日使别人能安息并舒畅，而守安息年却将食物供应给别人。有些基督徒可以叫别人安息，甚至舒畅；然而，不多基督徒能将属灵的食物供应给人。守安息日能使我们接受基督作我们的安息到一种程度，但是守安息年却叫我们接受基督作我们的安息达到更丰盛的地步。然而，到了来世，基督才能完完全全成为我们的安息。
20The principle is the same with the ordinance related to a sabbatical year for the land: “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” (23:10-11). Actually, the result of keeping the Sabbath day is not as significant as that of keeping the sabbatical year. Keeping the Sabbath day enabled others to rest and be refreshed, whereas observing the sabbatical year supplied others with food. Some Christians may cause people to rest and even be refreshed; however, not many can supply others with spiritual food. By keeping the Sabbath day we take Christ as our rest to a certain degree, but by observing the sabbatical year we take Christ as our rest to a much fuller degree. Only in the future, however, will Christ become our rest to the fullest extent
21我们一方面必须从出埃及记的典章里学习如何在基督里生活；另一方面，我们也必须学习如何在基督里使别人得著益处。我们不该只求自己在基督里生活，我们也该力求将对基督的享受带给别人。我们应当先让别人安息、复苏，然后再把属灵的食物，就是田间、葡萄园、果园的出产供应给人。把这些出产供应给人就是把丰富的食物供应他们。
21On the one hand, we need to learn from the ordinances in Exodus how to live in Christ; on the other hand, we need to learn how to benefit others in Christ. We should not merely seek to live in Christ ourselves, but should also seek to bring the enjoyment of Christ to others. First we should supply others with rest and refreshment, then with spiritual food, the produce of the field, the vineyard, and the orchard. To supply others with this produce is to supply them with rich food
22十八一年三次向神守节，豫表在基督里完满地享受三一神出埃及记二十三章十四节说：『一年三次，你要向我守节。』每年一次的这三个节期是除酵节、收割节，和收藏节。（15～16。）一年三次向神守节，豫表在基督里完满地享受三一神。
22XVIII. KEEPING FEASTS UNTO GOD THREE TIMES A YEAR TYPIFYING THE FULL ENJOYMENT OF THE TRIUNE GOD IN CHRIST Exodus 23:14 says, “Three times thou shalt keep a feast unto me in the year.” These three annual feasts were the feast of unleavened bread, the feast of harvest, and the feast of ingathering (vv. 15-16). Keeping feasts unto God three times a year typifies the full enjoyment of the Triune God in Christ.
（一） 除酵节
A. The Feast of Unleavened Bread
23说这三个节期豫表对三一神的享受绝对是有圣经根据的。守除酵节豫表享受基督作无罪生命的供应。（林前五7～8。）这个节期是逾越节的延续。实际上，逾越节和除酵节乃是一个。在林前五章七至八节，我们清楚地看见，除酵节是指基督说的。
23There is definite ground in Scripture to say that these three feasts typify the enjoyment of the Triune God. Keeping the feast of unleavened bread typifies enjoying Christ as the sinless life supply (1 Cor. 5:7-8). This feast was a continuation of the feast of Passover. Actually the feast of Passover and the feast of unleavened bread are one. In 1 Corinthians 5:7 and 8 we see clearly that the feast of unleavened bread points to Christ
（二） 收割节
B. The Feast of Harvest
24第二个节期是收割节。守收割节，第二个节期，豫表享受复活基督之灵初结果子。（徒二1～4，17，林前十五45下，罗八23。）收割节也就是我们所熟悉的五旬节。五旬节那天，那灵浇灌了教会。然而，在旧约圣经里，收割节与那灵的豫表油没有关系，而与豫表基督的初熟果子有关。复活的基督是初熟的果子。（林前十五20。）实际上，照林前十五章四十五节所说，复活的基督乃是赐生命的灵。在旧约的豫表里，我们看见基督是初熟的果子；但是在新约里五旬节那天豫表的实现却是那灵。我们怎么能使豫表和它的实现一致？保罗的话说得很清楚：『末后的亚当成了赐生命的灵。』末后的亚当基督从死里复活，成为初熟的果子，成了赐生命的灵。因此，从实现来看，第二个节期乃是与那灵有关的节期。
24The second feast was the feast of harvest. Keeping the feast of harvest, the second feast, typifies the enjoyment of the firstfruit of the Spirit of the resurrected Christ (Acts 2:1-4, 17; 1 Cor. 15:45b; Rom. 8:23). The feast of harvest is also known as Pentecost. On the day of Pentecost, the Spirit was poured out upon the church. However, in the Old Testament the feast of harvest is related not to oil, a type of the Spirit, but to the firstfruit, which typifies Christ. The resurrected Christ is the firstfruit (1 Cor. 15:20). Actually, according to 1 Corinthians 15:45, the resurrected Christ is the life-giving Spirit. In the Old Testament type we see Christ as the firstfruit, but in the fulfillment of this type on the day of Pentecost in the New Testament, we have the Spirit. How can we reconcile the type and its fulfillment? The way is found in Paul’sword, “The last Adam became a life-giving Spirit.” Christ, the last Adam, resurrected as the firstfruit, became the life-giving Spirit. Therefore, in its fulfillment the second feast is a feast with the Spirit
25今天实在说，所有的信徒，连那些对主无心的人也在内，都知道五旬节与那灵有关。在五旬节那天，就是新约里收割节实现的那一天，圣灵降下来了。然而，与旧约收割节有关的事物（收割的初熟果子与收割节有关），似乎没有一样是表征那灵的。五旬节的意思是五十天。在第八日初熟果子献给神之后，人们开始计算七周。到第五十天就是收割节。照豫表来看，五旬节与将初熟果子献给神有关。但是，照著实现来看，五旬节与那灵的来到有关。表面上看，初熟果子与那灵没有关系。然而，我们若对照一下旧约的豫表和新约的实现，我们就会看见强烈的暗示：基督、那复活者、初熟的果子，就是那灵。豫表中作为初熟果子的，在实现中成了那灵。
25Today virtually all believers, even those who have no heart for the Lord, know that Pentecost is related to the Spirit. On the day of Pentecost, the New Testament fulfillment of the feast of harvest, the Holy Spirit came. However, with the Old Testament feast of harvest, which was related to the firstfruit of the harvest, there does not seem to be anything which signifies the Spirit. Pentecost means fifty days. After the firstfruit was offered to God on the eighth day, the people counted seven weeks. Then on the fiftieth day there was the feast of harvest. According to the type, Pentecost involved the offering of the firstfruit to God. But according to the fulfillment, Pentecost is related to the coming of the Spirit. Apparently, the firstfruit has nothing to do with the Spirit. However, if we compare the Old Testament type with its fulfillment in the New Testament, we shall see a strong indication that Christ, the resurrected One, the firstfruit, is the Spirit. What is the firstfruit in typology becomes the Spirit in fulfillment.
26罗马书八章二十三节说到那灵初熟果子。这里的初熟果子定规是指那灵自己作了初熟的果子，为要成为我们的享受与满足。然而，我们从林前十五章二十三节得知基督是初熟的果子。然后，四十五节说，这位基督在复活里成了赐生命的灵。所以，那灵初熟果子实际上就是基督自己。旧约里收割节的豫表指出，在这个节期的实现里，复活的基督乃是那灵。五旬节那天降下来的那灵，正是作为初熟果子献给神的基督。旧约里若没有初熟的果子，就没有收割节。新约里若没有那灵，也就没有五旬节。五旬节那天降下来的那灵，就是旧约献给神初熟果子的实现。初熟果子豫表在复活里的基督，而这位复活的基督就是那灵。
26Romans 8:23 speaks of the firstfruit of the Spirit. The firstfruit here must refer to the Spirit Himself as the firstfruit for our enjoyment and satisfaction. However, we know from 1 Corinthians 15:23 that Christ is the firstfruit. Then verse 45 says that this Christ became the life-giving Spirit in resurrection. Hence, the firstfruit of the Spirit is actually Christ. The type in the Old Testament of the feast of harvest indicates that the resurrected Christ is the Spirit in the fulfillment of this feast. The Spirit who came down on the day of Pentecost was the very Christ as the firstfruit offered to God. Without the firstfruit in the Old Testament, there would have been no feast of harvest. Without the Spirit in the New Testament, there would have been no Pentecost. The Spirit who came on the day of Pentecost is the fulfillment of the firstfruit offered to God in the Old Testament. The firstfruit typifies Christ in resurrection, and this resurrected Christ is the Spirit
（三） 收藏节
C. The Feast of Ingathering
27第三个节期是收藏节。守收藏节豫表享受在基督里父的丰盛。（西二9，弗三19。）在基督里享受三一神的最终结果，或终极的完满，就是享受父的丰盛，神本性的丰盛，直到永远。收藏节也叫作住棚节。这个节期表征在新天新地里享受三一神的丰盛，直到永远。我们这些信基督的人，要一直享受神本性的丰盛，直到永永远远。我们一定要有深刻的印象：这三个节期表征在基督里对三一神的完满享受。我们可以这么说，就第一个节期而言，基督是一粒种子播种了。到了第二个节期，我们就看见收成，收割作为赐生命之灵的基督。在五旬节那天，我们开始享受这个节期，这要持续到第三个节期，就是收藏节，而集其大成。收藏节是收割的终极完满，它乃是享受神本性的丰盛，在基督里父的丰盛，直到永永远远。
27The third feast is the feast of ingathering. Keeping the feast of ingathering typifies the enjoyment of the fullness of the Father in Christ (Col. 2:9; Eph. 3:19). The ultimate issue, or consummation, of the enjoyment of the Triune God in Christ is the enjoyment of the fullness of the Father, the fullness of the Godhead, for eternity. The feast of ingathering is also called the feast of tabernacles. This feast signifies the enjoyment of the fullness of the Triune God for eternity in the new heaven and the new earth. For eternity, we who believe in Christ shall enjoy the fullness of the Godhead. We need to be deeply impressed with the fact that these three feasts signify the full enjoyment of the Triune God in Christ. We may say that with the first feast Christ is sown as a seed. With the second feast we have a harvest, the reaping of Christ as the life- giving Spirit. The enjoyment of this feast began on the day of Pentecost and will continue until the third feast, the feast of ingathering, and will consummate with it. As the consummation of the harvest, the ingathering is the enjoyment of the fullness of the Godhead, the fullness of the Father in Christ, for eternity.
28从出埃及记二十一至二十三章的典章里面，我们已经看见，我们首先必须在基督里生活，然后再带别人进入享受，享受基督作安息、复苏，和食物。至终，我们要进入在基督里对三一神完满的享受。首先，我们享受子基督；其次，享受灵神；最后，享受父神。赞美主！今天我们正在享受三个节期所豫表的三一神。
28We have seen from the ordinances in Exodus 21 through 23 that first we need to live in Christ and then bring others into the enjoyment of Christ as rest, refreshment, and food. Eventually we shall enter into the full enjoyment of the Triune God in Christ. First, we shall have the enjoyment of Christ the Son; second, the enjoyment of God the Spirit; and, consummately, the enjoyment of God the Father. Praise the Lord that today we are enjoying the Triune God typified by the three feasts