出埃及记生命读经 · 第76篇

约的制定（一）

The Enactment of the Covenant (1)

1读经：出埃及记24:1-8；希伯来书9:18-20,22。

1Scripture Reading: Exo. 24:1-8; Heb. 9:18-20, 22

2在本篇信息里，我们要来看二十四章一至八节。律法并典章颁布之后，神为著一件特别的事，嘱咐摩西要带著以色列的长老上山到神那里，这件事就是领受将要建造作为神在地上居所之帐幕的异象。我们已经指出，出埃及记开始于神的救赎，而结束在神的居所。神需要一班人成为祂在地上的居所。然而，因著神所造的人堕落了，神必须来成功救赎。神不光救赎祂的百姓，祂也搭救他们，释放他们脱离埃及的奴役，带他们到旷野，与祂有亲密的交通。在那几篇交通到十九至二十三章的信息里面，我们已经看见神与祂所拣选并救赎的百姓有亲密且透彻的交通。在神与祂百姓这样亲密交通的过程中，神将祂自己启示给他们，神叫他们知道祂是怎样的一位神。许多基督徒以为颁赐十诫不过是颁布律法。表面看来这样说没有甚么不对，实际上并不完全正确。赐下律法乃是揭示神的所是。这意思是说，神藉著颁布律法，把祂自己启示给祂所拣选并救赎的百姓。我们曾经指出，在旧约圣经里，律法被称为见证。（出三一18。）这见证是神的描绘、图画，和像片。律法及其典章给我们看见，我们的神是怎样的一位神。我们读了十诫并律法所有的典章之后，就可以了解神是怎样的一位神。立法者或制定律法者，总是在他们所制定的那种律法中显示出来。事实上，一个人所制定的律法总是那个人的显明。同样的原则，二十章的律法以及二十一至二十三章的典章对神有详细的描绘，使我们看见祂的所是。为这缘故，光会背诵十诫，并不能叫我们满意。光知道十诫是说不可有别的神、不可作偶像敬拜假神、不可妄称神的名、守安息日、孝敬父母、不可杀人、不可奸淫、不可偷盗、不可作假见证或贪恋，这样还不彀。我们务必了解，律法是一幅图画，显示出拣选我们、呼召我们，并救赎我们的是怎样的一位神。我们感谢主，在二十至二十三章里，祂清楚地把他自己描述了出来。在此我们看见神是圣洁的、公义的，祂满了爱与光。因著神是圣洁的，在祂毫无凡俗之物，因著祂是公义的，在祂毫无不义。因为祂是爱、是光，在祂毫无憎恨与黑暗。

2In this message we come to 24:1-8. After the decree of the law with the ordinances, God charged Moses to bring the leaders of Israel up to the mountain to stay with Him for a particular thing: to receive the vision of the tabernacle which they were to build as His dwelling place on earth. As we have pointed out, the book of Exodus begins with God’s redemption and concludes with God’s dwelling place. God needs a people to be His dwelling place on earth. However, because the people God created became fallen, it was necessary for God to come in to accomplish redemption. God not only redeemed His people; He also rescued them, delivering them from their bondage in Egypt and bringing them to the wilderness to have intimate fellowship with Him. In the messages given on chapters nineteen through twenty-three, we have seen the intimate and thorough fellowship God had with His chosen and redeemed people. During the course of this intimate fellowship between God and His people, God revealed Himself to them. He made known what kind of God He is. Many Christians think that the giving of the Ten Commandments was merely a decree of the law. Apparently this is true; actually it is not entirely true. The giving of the law was the unveiling of what God is. This means that through the decree of the law God revealed Himself to His chosen and redeemed people. We have pointed out that in the Old Testament the law is called the testimony (Exo. 31:18). This testimony is a portrait, a picture, a photograph, of God. The law with its ordinances shows us what kind of God our God is. By reading the Ten Commandments and all the ordinances of the law, we can realize what God is like. Legislators or lawmakers are always revealed in the kind of laws they enact. In fact, the law made by a person is always a revelation of that person. In the same principle, the law in chapter twenty with the ordinances in chapters twenty-one through twenty- three provides a detailed portrait of God, showing us what He is. For this reason, we should not be satisfied simply with reciting the Ten Commandments. It is not adequate merely to know the commandments about not having another God, not making images and worshipping them, not using God’s name in vain, keeping the Sabbath, honoring one’s parents, not committing murder or adultery, and not stealing, bearing false witness, or coveting. It is crucial to realize that the law is a portrait revealing what kind of God has chosen us, called us, and redeemed us. We are thankful to the Lord for the clear picture of Himself He has given in chapters twenty through twenty-three. Here we see that God is holy and righteous, that He is full of love and light. Because God is holy, with Him there is nothing common. Because He is righteous, with Him there is no injustice. Because He is love and light, with Him there is no hatred or darkness.

3在二十一至二十三章的典章里，我们对神的经营能彀有清楚的看见。我们已经指出，在这些典章里有十字架、基督，和基督的救赎。因此，我们藉著律法和典章，就能有神和祂经营的启示。何等奇妙！愿我们都有深刻的印象：神在西乃山上颁布的律法和典章，呈现出神与神的经营一幅清楚的景象。神向祂的百姓启示祂自己和祂的经营之后，祂的心意是要启示祂心头的愿望。神的心意是要在地上得著一个居所，与人同住。神与祂所救赎的百姓亲密地交通一段时间之后，神要敞开祂的心怀，叫他们知道祂心头的愿望乃是要在地上得著一个居所。可惜的是，今天许多神所救赎的百姓与祂并没有亲密的交通。许多基督徒几乎不认识神，对神的经营更是一无所知。然而，因著神的怜悯，有些圣徒已经进入与祂亲密的交通里。在这样的交通中，他们逐渐认识神的所是，并且多多少少认识了甚么是神的经营。然而，我们难得发现有基督徒真正被带进神的心意里，看见祂的心意乃是要在地上得著一个居所。今天，在基督徒的聚会、聚集，和『礼拜』中，虽然有许多信息论到神与人之间的交通，但论到神建造的信息如果有的话，也是寥若晨星。信徒们受嘱咐要花时间进到主面前，与主有交通。但是那里有论到建造的信息呢？你进入主恢复之前，曾经听过一篇论到神建造的信息么？今天的基督徒忽略了这件事。

3In the ordinances found in chapters twenty - one through twenty - three we see a clear view of God’s economy. We have pointed out that in these ordinances we have the cross, Christ, and Christ’s redemption. Therefore, through the law and the ordinances we have a revelation of God and His economy. How wonderful! May we be deeply impressed that the law and the ordinances decreed by God on Mount Sinai present a clear view of God and His economy. After giving His people such a revelation of Himself and His economy, God’sin tent i on was to reveal the desire of His heart. The desire of God’she art is to have a dwelling place with man on earth. After a time of intimate fellowship with His redeemed people, God wanted to open His heart and make known to them that the desire of His heart is to have a dwelling place on earth. It is unfortunate that today many of God’s redeemed people do not even have intimate fellowship with Him. A good number of Christians know God hardly at all, and they know nothing of His economy. However, by God’s mercy certain of the saints have entered into intimate fellowship with Him. In this fellowship they have come to know what God is and, at least to some extent, what God’secon o my is. Nevertheless, rarely do we find Christians who have truly been brought into the desire of God’she art to see that His desire is to have a dwelling place on earth. In today’s Christian meetings, gatherings, and “services,” seldom, if ever, is there a message on God’s building, although messages are given on fellowship between God and man. Believers may be charged to spend time in the Lord’s presence to have fellowship with Him. But where are the message son the building? Before you came into the Lord’s recovery, did you ever hear a message on God’s building? This matter is neglected by Christians today.

4我们赞美主！出埃及记这卷书不光有二十三或二十四章，而是有四十章。二十四章是一座桥梁，把前面二十三章与后面的十六章联系起来。在本篇和以下几篇信息里，我们要走在这座桥上，从出埃及记的一个段落进入另一个段落里。当我们到达桥的那一头时，就是到了二十五至四十章那一段时，我们就会看见神的心意，乃是关乎祂的子民在地上建造帐幕的事。虽然我们盼望很快到达桥的那一头，但我们必须先花一些时间在桥上。出埃及记二十四章一至二节说：『耶和华对摩西说，你和亚伦、拿答、亚比户，并以色列长老中的七十人，都要上到我这里来，远远的下拜。惟独你可以亲近耶和华；他们却不可亲近；百姓也不可和你一同上来。』神要这些以色列人的首领上到山上有一个专一的目的：给他们看见帐幕的异象、设计，和蓝图。这帐幕就是祂的建造。摩西从神领受这个嘱咐之后，就从山上下来。不过，摩西再度和百姓的首领上山之前，就制定了律法。所以，在一至二节神嘱咐摩西带著百姓中一些首领与他一同上山，使他们可以与神有交通，神也可以向他们启示祂心头的愿望。接著在三至八节，摩西制定了律法。

4We praise the Lord that the book of Exodus has not only twenty-three or twenty-four chapters, but forty chapters. Chapter twenty-four is a bridge connecting the first twenty-three chapters with the last sixteen. In this message and in a few that follow, we shall walk on this bridge from one section of Exodus to the other. When we get to the other side, composed of chapters twenty-five through forty, we shall see the desire of God’she art concerning His tabernacle built by His people on earth. Although we may be eager to get to the other side, we cannot do so without spending a certain amount of time on the bridge. Exodus 24:1 and 2 say, “And he said unto Moses, Come up unto Jehovah, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near Jehovah: but they shall not come nigh; neither shall the people go up with him” (lit.). God had a particular purpose in wanting these leaders of Israel to come up on the mountain: it was to show them the vision, the design, the blueprint, of the tabernacle as His building. After Moses received this charge from God, he descended from the mountain. But before ascending the mountain again with the leaders of the people, Moses enacted the law. In verses 1 and 2, therefore, we have God’s charge that Moses bring up with him to the mountain certain leaders of the people so that they might have fellowship with God and that God might reveal to them the desire of His heart. Then in verses 3 through 8 we have Moses’ enactment of the law

5律法制定之后，就成了一个约。律法未经制定，仍然是律法，不可能成为约。但律法－经制定，就成了神与祂百姓之间的约。一个约牵涉到有关的双方或几方面。这里的约乃是神与祂百姓之间的约。这样立约是一件很大的事。用今天的话来说，这约是一项协议或是一纸合同。今天订契约正当的方式需要参与的各方面都签字。要约定一个时间，准备好正式的文件。有关的各方面在场，也许还有证人作陪，在文件上签字。有时，双方还要宣誓或起誓。若没有这样正式的制定，契约形同具文，无法约束任何一方。

5After the law was enacted, it became a covenant. Without such an enactment, the law simply would have remained the law; it could not have been a covenant. But as soon as the law was enacted, it became a covenant between God and His people. A covenant involves two or more parties. Here the covenant was between God and His people. This making of a covenant was a tremendous matter. Using today’swords, this covenant was an agreement or a contract. The proper way for a contract to be enacted today is for the participating parties to sign it. A time is set, and an official document is prepared. Then all the parties concerned, perhaps accompanied by witnesses, sign this document. In some cases, the parties make an oath or a pledge. Without such an official enactment, the contract would exist as a written statement, but it would not be binding on either party.

6虽然律法已经在神的山上颁布了，律法及其典章还需要经过制定。因此，摩西与首领们再度上山领受进一步的启示之前，他制定了律法。在此我愿意指出，摩西在神的山上领受的启示有两部分：第一部分是律法的颁布，这是在与神亲密的交通中完成的；第二部分是关乎神建造蓝图的启示。神赐下第二部分的启示之前，叫摩西下山，呼召那些领头的，把他们带上山来。这指出，启示的第二部分比第一部分更重要。不仅摩西一人单独领受，他必须把亚伦、拿答、亚比户，和七十个长老都带来。这样，神才会指示他神建造的计画。此外，摩西再度上山之前制定了律法，显示律法的制定是非常的重要。

6Although the law had been decreed on the mountain of God, there was still the need for the law with its ordinances to be enacted. Thus, before Moses climbed the mountain again with the leaders to receive further revelation, he took care of enacting the law. Here I wish to point out that the revelation Moses received on the mountain of God was of two parts: the first part was the decree of the law in intimate fellowship with God; the second was the revelation of the design of God’s building. Before the second part of the revelation was given, Moses was told to go down, call the leading ones, and bring them up to the mountain. This indicates that the second part of the revelation was even more crucial than the first. Moses was not to receive it alone; he had to bring with him Aaron, Nadab, Abihu, and the seventy elders. Only then would God show him the plan of His building. Furthermore, the fact that Moses enacted the law before ascending the mountain again shows that this enactment was very important

7虽然律法的制定并不是个奥秘，但有一件事却很奥妙。圣经并没有记载神吩咐摩西下到百姓中间制定律法。然而，摩西的确这么作了。此外，律法经由制定而成为一个约，正符合神完全的经营。这是一件非常有意义的事。倘若摩西没有从主领受命令来制定律法，他怎么会知道该如何作？不仅如此，摩西制定律法，还使它成为一个约，神却认可。关于这一点，希伯来书说得非常清楚。（九19～20。）我们会看见，摩西制定律法的所有原则都与神的经营一致。我们不该认为在颁布并制定律法期间所发生的一切事都记载在圣经上了。有些事发生了，但是圣经上却没有记载。无疑的，神定规曾经吩咐摩西下山去制定祂所颁布的律法，并且是以特殊的方式来制定的。倘若神没有赐下这道命令，摩西为甚么会那样来制定律法呢？那种方式和一般人的作法迥然有别。

7Although the enactment of the law was not mysterious, there was something rather secret about it. In the Bible there is no record of God commanding Moses to go down among the people to enact the law. Nevertheless, this is exactly what Moses did. Furthermore, the enactment of the law by which it became a covenant corresponds to the entire economy of God. This is a matter of great significance. If Moses had not received a command from the Lord to enact the law, how would he have known what to do? Also, God recognized what Moses did by enacting the law and making it a covenant. The book of Hebrews makes this clear (9:19-20). As we shall see, all the principles involved in the enactment of the law through Moses correspond to God’secon o my. We should not think that everything which took place during the time the law was decreed and enacted has been recorded in the Bible. Certain things took place, but there is no record of them in the Scriptures. No doubt, God must have told Moses to descend from the mountain and enact the law which He had decreed, and to enact it in a specific way. If such a commandment had not been given, why would Moses have enacted the law in the way he did, in a way which is altogether different from common human practice

8古时，双方要缔结盟约时，通常要用一种鸟类或兽类作祭物。这样，他们的协定或合约就成立了。但是，摩西制定律法时，有一些特殊、不寻常的点。第一，有一个祭坛，并且『按以色列十二支派』有十二根柱子。（4。）接著题出两种祭物：燔祭和平安祭。（5。）没有赎罪祭、赎愆祭或素祭。最后，『摩西将血一半盛在盆中，一半洒在坛上』。（6。）因此，我们看见祭坛、柱子祭物，和血。人类有史以来，没有一个约是这样制定的。这显示出埃及记二十四章中约的制定是独特的。这个神与人之间所立的约乃是藉著祭坛、十二根柱子、燔祭、平安祭的祭物，和血。我们必须看见这一切事物的意义。

8In ancient times, when two parties entered into a covenant, they usually used some kind of birds or animals as a sacrifice. Then they enacted the agreement or covenant. But with the enactment of the law through Moses, there are certain particular, uncommon points. First, there was an altar, and there were twelve pillars “according to the twelve tribes of Israel” (v. 4). Then two types of offerings were presented: burnt offerings and peace offerings (v. 5). There was no sin offering, trespass offering, or meal offering. Finally “Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar” (v. 6). Therefore, we have the altar, the pillars, the sacrifices, and the blood. Throughout the centuries of human history, no covenant has ever been enacted in this way. This shows that the enactment of the covenant in Exodus 24 is unique. In this covenant between God and man the enactment was through an altar and with twelve pillars, sacrifices of burnt offerings and peace offerings, and with the blood. We need to see the significance of all these things.

9我们要了解祭坛、柱子、祭物和血的属灵意义，就必须明白神颁布律法的目的，并不是要嘱咐祂的选民遵守律法。然而，大多数的基督徒认为，因著神赐律法给他的百姓，祂的心意就是要他们遵守律法。他们说，神若不是盼望百姓遵守律法，神为甚么颁赐律法给他们？以往我是一个年轻的基督徒时，也有这种观念：神把律法赐给他的百姓，目的是要他们遵守。倘若神的心意是这样，神这么作就是最不智的。要盼望堕落的人遵守神的律法，就好比要求狗像鸟一样的飞。假定有一个人对狗说：『小狗，你要知道从现在起你是属于我的。所以，我向你发出一道命令，你要像老鹰一样在天空飞翔。』这样的要求何等愚昧且荒谬。神绝不会愚昧到这个地步来要求这样的事情。我们必须牢记，律法实际上就是全能、神圣的人位─神自己的描绘。我们已经看见，律法启示神─独一的那位，乃是圣洁的、完全的，全然不凡不俗。此外，祂是公义的，并且满了爱与光。祂所颁布的律法实际上就是祂各种美德与属性的描述。人与圣洁、公义、满了爱与光的神成了鲜明的对比。人是堕落的、罪恶的、腐败的，并且完全受了败坏。他们的堕落与败坏藉著典章，尤其是那些题到奸淫、偷盗，和行邪术的典章，完全表露无遗。这样堕落的百姓怎能遵守圣洁、公义之神的神圣律法？这是不可能的事！凡认为可能的都非常肤浅，或是思考不彀周全。神绝不会犯这么大的错误，认为堕落的人类能彀遵守祂神圣的律法。祂赐人律法的心意并不在此。

9In order to understand the spiritual significance of the altar, the pillars, the sacrifices, and the blood, we need to realize that in decreeing the law it was not God’sin tent i on to charge His chosen people to observe the law. However, most Christians think that because God gave the law to His people, His intention was for them to keep it. If God did not expect the people to observe the law, they say, what was the need for Him to give them the law? As a young Christian, I also held the concept that God gave the law to His people with the intention that they keep it. But if this had been God’sin tent i on, He would have been acting in a most foolish manner. Expecting fallen people to keep the law of God may be compared to requiring a dog to fly like a bird. Suppose someone said to a dog, “Little dog, you must realize that from now on you belong to me. Thus, I issue the command for you to soar in the air like an eagle.” How foolish and absurd would be such a requirement! God could never be so foolish as to demand such a thing. We must remember that the law is actually a portrait of an almighty, divine Person—God Himself. We have seen that the law reveals that, as the unique One, God is holy, perfect, altogether uncommon. Moreover, He is righteous and full of love and light. The laws decreed by Him are actually descriptions of His various virtues and attributes. In vivid contrast to God, who is holy and righteous and full of love and light, the people were fallen, sinful, rotten, and thoroughly corrupt. Their fallenness and corruption are exposed through the ordinances, especially those which refer to fornication, theft, and witchcraft. How could such a fallen people observe the divine law of a holy and righteous God? Impossible! Anyone who believes that such a thing is possible is very superficial or not sound in his thinking. God would never make the gross error of assuming that fallen man could observe His holy law. He did not give the law with this intention

10照人的观点来说，神既与人立约，律法的功用就像这个约的条件。在立约这件事上，摩西就像中间人。按照天然观念，神应当要求百姓起誓，并以他们的血来保证所起的誓，还要发誓遵守神圣的律法，违者处以死刑。这也许是人的作法，但这不是摩西的作法。摩西并没有说：『哦，以色列子民，我刚从山上下来，我在那里领受了神所颁布神圣的律法。现在你们必须忠心遵守这些律法，你们必须起誓这样去实行，我要求你们用自己的血为这个誓言作担保。』这绝对不是藉著摩西立约的方式。

10Humanly speaking, since there was to be a covenant between God and man, the law did function as the conditions or terms of this covenant. For the enactment of the covenant Moses served as the middle man. According to the natural concept, God should have required the people to make an oath, seal the oath with their blood, and then vow to keep the divine law under penalty of death. This may be the human way, but it was not the way followed by Moses. Moses did not say, O children of Israel, I have just come down from the mountain where I received the holy law decreed by God. Now you must be faithful to keep the law. You must make an oath to this effect. I ask you to seal this pledge with your own blood.” This certainly was not the way the covenant was enacted through Moses

一藉著祭坛

I. THROUGH THE ALTAR

11出埃及记二十四章四节说：『摩西将耶和华的话都写上，清早起来，在山下筑一座坛。』（直译。）祭坛指出，我们无法遵守神的律法，我们必须蒙救赎。事实上，在百姓知道律法以前，律法的条例和约定他们已经破坏了。因著他们的光景毫无盼望，他们需要一座祭坛，使他们得救赎。祭坛指出，他们必须被了结，并以祭物来取代。起初，献在坛上的祭物是他们的代替；但是至终这个代替就取代了他们。因此，表征十字架的祭坛指出，我们必须蒙救赎、被了结并被取代。基督的十字架救赎了我们并且了结了我们。然后，作为祭物成了我们代替的基督，取代了我们。祂是我们的救赎主、我们的代替，并且也取代了我们。

11Exodus 24:4 says, “And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the hill” (lit.). The altar indicates that we cannot keep the law of God and that we need to be redeemed. Actually, before the law was made known to the people, they had already broken its terms and conditions. Because their situation was hopeless, they needed an altar for their redemption. The altar indicates that they needed to be terminated and replaced by the sacrifices. Initially the sacrifices offered on the altar were their substitute, but eventually this substitute would become their replacement. Therefore, symbolizing the cross, the altar indicates that we need to be redeemed, terminated, and replaced. The cross of Christ redeems us and terminates us. Then as the sacrifices to be our substitute, Christ becomes our replacement. He is our Redeemer, substitute, and replacement

12以色列子民不该认为他们能遵守神的律法。因著他们犯罪、堕落、败坏，他们不可能遵守律法。他们不必想去遵守律法，却必须蒙救赎、被了结、被取代。这是制定神所颁布神圣律法的路。

12The children of Israel should not have thought that they could keep God’s law. Because they were sinful, fallen, and corrupted, such a thing was impossible. Instead of trying to keep the law, they needed to be redeemed, terminated, and replaced. This is the way to enact the divine law decreed by God

13我们企图遵守神的律法是毫无功效的。我们没有遵守律法的能力，所以我们也办不到。罗马书八章三、四节指出这件事：『因为律法因肉体软弱，成为无能的，神既差遣祂自己的儿子，成为罪之肉体的形状，并作了赎罪祭，就在肉体中定罪了罪；使律法义的要求，成就在我们这不照著肉体，只照著灵而行动生活的人身上。』（直译。）律法既因肉体而软弱，神就差祂的儿子成了罪之肉体的形状，为要救赎我们、了结我们，并取代我们。我们这些蒙了救赎、被了结，并被取代的人，如今都有基督在我们的灵里。当我们照著调和的灵─我们的灵与内住之灵的调和─生活行动时，律法义的要求便成就在我们身上。罗马书八章三节包含立约这件事，因为这里暗示了十字架，同时也暗示救赎我们并取代我们的基督。阿利路亚！我们有十字架作为凭藉，我们更有救赎主，有代替，以及取代我们的。

13It is useless for us to attempt to keep God’s law. Because we do not have the capacity to keep it, it is impossible for us to do so. Romans 8:3 and 4 indicate this: “For, the law being impossible in that it was weak through the flesh, God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us, who do not walk according to flesh, but according to spirit.” Because the law is weak through our flesh, God sent His Son in the likeness of the flesh of sin to redeem us, terminate us, and replace us. Then, as such redeemed, terminated, and replaced ones, we now have Christ in our spirit. As we walk according to the mingled spirit, our spirit mingled with the indwelling Spirit, the righteous requirement of the law is fulfilled in us. Romans 8:3 includes the matter of enactment, for the cross is implied here. The redeeming and replacing Christ is also implied. Hallelujah, we have the cross, the means, and we also have the Redeemer, the substitute, and the replacement!

14我盼望我们都有深刻的印象，堕落的人类是绝对不可能遵守神的律法的；这种想法是最愚昧的。摩西不会愚昧到一个地步，认为以色列子民能彀遵守神的律法。反之，他照著神的启示与要求，筑一座坛来制定律法。他这样作似乎是告诉他们；『你们以色列子民必须明白，你们必须蒙救赎、被了结，并且被取代。』

14I hope that we would all be impressed with the fact that it is utterly impossible for fallen man to observe the law of God. Even the thought that man can do so is most foolish. Moses was not so foolish as to think that the children of Israel could obey the law of God. Instead, according to God’sr evelation and requirement, he enacted the law by building an altar. By doing this he seemed to be telling them, “You children of Israel must realize that you need to be redeemed, terminated, and replaced

二以十二根柱子

II. WITH TWELVE PILLARS

表征作为神律法见证的以色列十二支派

SIGNIFYING THE TWELVE TRIBES OF ISRAEL AS THE TESTIMONY OF THE LAW OF GOD

15二十四章四节还告诉我们，摩西『按以色列十二支派，立十二根柱子。』根据圣经的用法，不论在旧约或是新约，柱子都代表见证。列王纪上七章二十一节说明这事：『他将两根柱子立在殿廊前头，右边立一根，起名叫雅斤；左边立一根，起名叫波阿斯。』雅斤的意思是『祂要建立』，而波阿斯的意思是『力量在祂里面』。这两根柱子立为见证：神要建立那建筑，那殿，而它的力量是在祂里面。立这两根柱子不是要支撑殿宇；它们不是支撑用的，而是立著好作为见证。新约圣经也说3:15到柱子；提前三章十五节说，教会是真理的柱石和根基。这意思是说，教会背负著神经营神圣实际的见证。二十四章四节的十二根柱子的功用也就是作神之所是强而有力的见证。此外，这些柱子代表以色列的十二支派。它们指出，在神的眼中，十二支派应当是见证神之所是的柱子。换句话说，以色列子民应当站立作为见证，返照神及神的所是。

15In 24:4 we are also told that Moses built “twelve pillars, according to the twelve tribes of Israel.” According to biblical usage, in both the Old and New Testaments, a pillar stands for a testimony. First Kings 7:21 illustrates this: “And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.” Jachin means “He will establish,” and Boaz means “The strength is in Him.” These pillars stood as a testimony that God would establish the building, the temple, and that its strength would be in Him. These pillars were not erected to support the temple. No, instead of being used as a support, they stood as a testimony. The New Testament also speaks of pillars. First Timothy says that the church is the pillar and base of the truth. This means that the church bears the testimony of the divine realities of God’secon o my. The twelve pillars in 24:4 also function as a strong testimony of what God is. Furthermore, these pillars represent the twelve tribes of Israel. They indicate that in the sight of God the twelve tribes should be pillars testifying what God is. In other words, the children of Israel should stand as a testimony reflecting God and what He is.

16圣经是一本图画丰富的书。最好的例子就在出埃及记二十四章，这里有祭坛和十二根柱子。祭坛告诉我们，我们必须蒙救赎、被了结，并且被取代。柱子宣告说，我们该是神之所是的见证，也应当是神的返照。一面说，我们必须蒙救赎、被了结，并且被取代，另一面，我们必须是神的见证并神的返照。我们所返照的不该是我们遵守律法的能力，而是返照神的美德和属性。我们蒙了救赎、被了结、被取代之后，就成了柱子，成了神的见证，返照神的所是。律法不是要赐给神的百姓来谨守或遵行的，律法乃是要叫百姓能彀成为神的见证。然而，以色列子民以为律法是赐给他们来遵守的。照样，今天许多基督徒因著不知道神的经营，认为新约是赐给他们来谨守、遵行的。不，写新约的目的不是要基督徒来遵守它的要求，乃是要使基督徒成为神的返照。想去遵守神的律法和成为神的返照有极大的区别。

16The Bible is a very picturesque book. We have an excellent example of this here in Exodus 24 with the altar and the twelve pillars. The altar tells us that we need to be redeemed, terminated, and replaced. The pillars declare that we should be a testimony of what God is and also a reflection of God. On the one hand, we need to be redeemed, terminated, and replaced. On the other hand, we need to be a testimony of God and a reflection of Him. What we reflect should not be our ability to keep the law. Rather, we should reflect God’s virtues and attributes. After we have been redeemed, terminated, and replaced, we become pillars, the testimony of God, reflecting what He is. The law was not given for God’sp eople to keep or observe. It was given that the people might become God’s testimony. However, the children of Israel thought that the law was given for them to keep. Likewise, out of ignorance of God’secon o my, many of today’s Christians think that the New Testament was given for them to keep and observe. No, the New Testament was not written so that Christians would observe its requirements; it was given to make Christians a reflection of God. There is a tremendous difference between trying to keep the law of God and being made a reflection of Him

17神的心思与堕落人类的心思完全不同。按我们的观念来看，神赐下律法，就表明祂要我们来遵守。但这并不是神的心意。祂的目的是要使我们成为祂自己的见证。成为神的见证不仅与我们所作的有关，它也包括我们的所是。神并不是要以色列子民单单谨守诫命并遵行典章。祂要使他们成为柱子，背负祂自己的见证。律法如何是神的见证，照样，神也愿意以色列人成为祂活的见证。律法是图画、是相片，显明神的所是。以色列子民既是活的人，就要成为神活的见证。神藉著摩西制定律法时，对百姓说：『我不要你们守我的律法，我要使你们成为律法的见证。这样，你们就是我活的见证。你们若要成为我的见证，就必须蒙救赎、被了结并且被取代。』

17God’s mind is altogether different from the mind of fallen man. According to our concept, when God gave the law it was a sign that He wanted us to keep it. But this was not God’sin tent i on. His intention is to make us a testimony of Himself. To be a testimony of God involves not only our deeds; it involves our very being. God did not want the children of Israel merely to keep the commandments and observe the ordinances. He wanted to make them pillars bearing a testimony of Himself. As the law is a testimony of God, so God intended that the people of Israel would become a living testimony of Him. The law is a portrait, a photograph, showing what God is. As living persons, the children of Israel were to be a living testimony of God. Through Moses’ enactment of the law, God was saying to the people, “I don’t want you to keep My law. I want to make you a testimony of the law. Then you will be a living testimony of Me. If you are to become My testimony, you must be redeemed, terminated, and replaced.”

18我愿意一再地强调这个极重要的点：律法不是赐给我们来谨守、遵行的；颁赐律法乃是要使我们照著律法所描述的，成为神活的见证。我们成为这样活见证的路乃是蒙救赎、被了结、被取代。惟有基督藉著十字架才能彀成就这事。我们若看见这个，我们就会晓得神为甚么差祂的儿子成为罪之肉体的形状，在肉体中定罪了罪，使义的要求成就在我们这些照著调和的灵生活行动的人身上。这是我们成为神的返照、神的见证的路。我们若成为这样的返照和见证，律法义的要求就定规成就在我们身上。然而，并不是要我们守律法来成就律法的要求。不，乃是基督取代了我们，然后我们照著调和的灵生活行动。这样，神使我们成为祂的返照。

18Again and again I wish to emphasize this crucial point: The law was not given for us to keep, for us to observe; it was given that we might be made a living testimony of God according to what the law portrays. The way for us to become such a living testimony is to be redeemed, terminated, and replaced. This can be accomplished only by Christ through the cross. If we see this, then we shall understand why God sent His Son in the likeness of the flesh of sin and concerning sin and condemned sin in the flesh so that the righteous requirement may be fulfilled in us as we walk according to the mingled spirit. This is the way we become a reflection of God, a testimony of Him. If we become such a reflection and testimony, then surely the righteous requirement of the law is fulfilled in us. However, this is not a matter of our keeping the law and fulfilling its requirements. No, it is a matter of having Christ become our replacement and then of walking according to the mingled spirit. This is what makes us God’s reflection

19神的心意不是要我们成为守律法的人，或遵行律法的人。神的心意乃是要我们成为柱子，站立在地上，作祂自己这位圣洁、公义、满了爱与光之神圣人位的返照。这绝不是守律法，这乃是成为律法所描述神之所是的活见证。

19God has no intention to make us law-keepers, observers of the law. God’sin tent i on is to make us pillars which stand on earth as a reflection of Himself as the divine Person who is holy, righteous, and full of love and light. This is not to keep the law—it is to be a living testimony of what God is, as portrayed by the law