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出埃及记生命读经 · 第78篇

立约的血（一）

The Blood of the Covenant (1)
1读经：出埃及记24:3-7；希伯来书9:18-20,22,12-15;8:8-12；利未记16:11-16；以西结书36:26-27；马太福音26:27-28；希伯来书13:20-21;10:19-20；彼得前书1:18-19；启示录22:14;7:14-17。
1Scripture Reading: Exo. 24:3-7; Heb. 9:18-20, 22, 12- 15; 8:8-12; Lev. 16:11-16; Ezek. 36:26-27; Matt. 26:27- 28; Heb. 13:20-21; 10:19-20; 1 Pet. 1:18-19; Rev. 22:14; 7:14-17
2出埃及记二十四章八节说：『摩西将血洒在百姓身上，说，你看，这是立约的血，是耶和华按这一切话与你们立约的凭据。』许多基督徒可能不熟悉这节圣经里『立约的血』一词。在马太福音二十六章二十八节主耶稣也用了这个词。甚至熟悉『立约的血』一词的圣经读者也许还不明白这个词真实的意义。立约的血是出于神的心，然而，这件事在天然人的心里却没有一点地位。圣经中有些事物能符合我们心里所想的。为这缘故，当我们在话中遇到这些事物时，我们不知不觉就注意它们。然而，另有些事物远超过我们的观念，当我们在话中读到它们时，可能就没有甚么印象。立约的血就是这样被忽略了。摩西为甚么要在二十四章八节说到立约的血？主耶稣为甚么要在被卖的那夜说：『这是我立约的血，为多人流出来，使罪得赦』？（太二六28。）主在这里所说的话至少是出埃及记二十四章八节的一个参考。路加福音二十二章二十节说到新约。这指出，在二十四章八节有旧约的血，而在马太福音二十六章二十八节和路加福音二十二章二十节有新约的血。不论在旧约或新约，血都是不可少的。
2Exodus 24:8 says, “And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which Jehovah hath made with you concerning all these words” (lit.). Many Christians may not be familiar with the term “the blood of the covenant” found in this verse. This expression is also used by the Lord Jesus in Matthew 26:28. Even readers of the Bible who are familiar with the term “the blood of the covenant” may not know the true significance of it. This matter comes from the heart of God. However, it has no place in the heart of the natural man. Certain things found in the Bible may correspond to what is in our heart. For this reason, when we come across these things in the Word, we automatically pay attention to them. Other matters, however, are far beyond our concept. When we read of them in the Word, we may not be impressed. This is the case with the blood of the covenant. Why did Moses in 24:8 speak of the blood of the covenant? Why did the Lord Jesus say on the night He was betrayed, “This is My blood of the covenant, which is poured out for many for forgiveness of sins” (Matt. 26:28)? The Lord’sword here seems to be at least a reference to Exodus 24:8. Luke 22:20 speaks of the new covenant. This indicates that in 24:8 we have the blood of the old covenant and that in Matthew 26:28 and Luke 22:20 we have the blood of the new covenant. Both for the Old Testament and the New Testament the blood was necessary
3我不大信我们中间有许多人对于血是立约的血会有深刻的印象。我们也许晓得血是救赎的血、洗净的血、圣别的血，以及胜过仇敌的血。但是你曾否注意到这血也叫作立约的血？这是一件非常有意义的事。
3I do not believe that many of us have been impressed with the fact that the blood is the blood of the covenant. We may realize that the blood is the redeeming blood, the cleansing blood, the sanctifying blood, and the blood which overcomes the enemy. But have you ever paid attention to the fact that the blood is also called the blood of the covenant? This is a matter of great significance
一律法的制定
THE ENACTMENT OF THE LAW
4我们来看立约之血的意义以前，我愿意再次指出出埃及记二十四章给我们看见律法的制定。在这之前，神颁布了律法；而以色列子民藉著他们的代表摩西领受了律法。我们已经指出，摩西制定律法的方式与我们天然观念的想像迥然有别。摩西没有嘱咐百姓遵守神的律法，反倒筑了一座坛。无疑地，坛是为著献祭的。但是，祭物与律法有甚么关系呢？我们若思考这件事，就会了解律法不一定要与祭物有关。那么，摩西制定律法的时候，为甚么要筑一座坛？祭坛指出救赎、了结、取代的需要。因著我们堕落、犯罪、败坏了，我们需要蒙救赎并被了结，我们也必须被基督取代。
4Before we consider the significance of the blood of the covenant, I would like to point out once again that in Exodus 24 we have the enactment of the law. Prior to this, the law was decreed by God and, through Moses as their representative, it was received by the children of Israel. As we have pointed out, Moses enacted the law in a way that was quite different from what we would expect according to the natural concept. Instead of charging the people to observe the law of God, Moses built an altar. An altar, no doubt, is for sacrifices. But what have sacrifices to do with the law? If we consider this matter, we shall realize that the law does not necessarily involve sacrifices. Why, then, in the enactment of the law did Moses build an altar? The altar points to the need for redemption, termination, and replacement. Because we are fallen, sinful, and corrupt, we need redemption and termination. We also need to be replaced by Christ.
5摩西还立了十二根柱子，代表以色列十二支派。这些柱子指出或表征神的百姓在祭坛那里蒙了救赎、被了结、被取代之后，他们能成为神的见证，返照神的所是。出埃及记二十四章六节说：『摩西将血一半盛在盆中，一半洒在坛上。』我们已经看见，照著第八节所说，摩西也将血洒在百姓身上，说：『你看，这是立约的血。』血定规是来自献在坛上的祭物。不是祭坛，也不是柱子，乃是血使得所制定的律法生效。约的成立乃是藉著血，这血来自献在祭坛上的祭物。所以，祭坛以及祭物所产生的血，乃是为著制定律法。在制定律法这件事上，血乃是焦点。表面看来，祭坛、柱子、祭物，和血，与律法没有任何关系。摩西制定律法的时候，为甚么要用这几样东西？摩西在出埃及记二十四章所作的乃是与神的经营有关。
5Moses also built twelve pillars representing the twelve tribes of Israel. These pillars indicate, or signify, that after God’sp eople have been redeemed, terminated, and replaced at the altar, they can become the testimony of God reflecting what He is. Exodus 24:6 says, “And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.” We have seen that, according to verse 8, Moses also sprinkled the blood on the people and said, “Behold the blood of the covenant.” To be sure, the blood came from the sacrifices offered on the altar. It was the blood and neither the altar nor the pillars which made effective the enactment of the law. The covenant was established by the blood which came from the sacrifices offered on the altar. Thus, the altar with the sacrifices produced the blood for the enactment of the law. In the enactment of the law, the blood is the focus. Apparently the altar, the pillars, the sacrifices, and the blood are not related in any way to the law. Why did Moses use all these things when he enacted the law? What Moses did in Exodus 24 is related to God’secon o my
二神颁布律法的心意
GOD’SIN TENT I ON IN DECREEING THE LAW
6在前一篇信息里，我们非常强调一件事实，神没有意思要祂的百姓遵守祂所颁布的律法。堕落、犯罪，并败坏的人不可能遵守律法。他们一点没有遵守神律法的能力。虽然神不要百姓守律法，他们却以为神既将律法赐给他们，就是盼望他们遵守。出埃及记二十四章三节说：『众百姓齐声说，耶和华所吩咐的，我们都必遵行。』在第七节百姓应允说：『耶和华所吩咐的，我们都必遵行。』在此我们看见两种不同的心意。神颁布律法的心意和接受律法之百姓的心意不同。这两种心意彼此不一致。
6In the foregoing message we placed great emphasis on the fact that it was not God’sin tent i on to have His people observe the law He decreed. It is impossible for fallen, sinful, and corrupted people to keep the law. They simply do not have the ability to observe the law of God. Even though God did not intend for the people to keep the law, they presumed that since God had given them His law, they were expected to keep it. Exodus 24:3 says, “All the people answered with one voice, and said, All the words which Jehovah hath said will we do” (lit.). According to verse 7, the people promised, “All that Jehovah hath said will we do, and be obedient” (lit.). Here we see two different intentions. The intention of God in decreeing the law was different from the intention of the people who received it. These two intentions did not correspond to each other.
7倘若神的心意不是要祂的百姓遵守祂所颁布的律法；那么，祂将律法赐给他们的用意何在？神颁布律法的目的乃是要向祂所拣选、所救赎的百姓启示祂是怎样的一位神。这就是神的律法被称为见证的原因。律法既是神的见证，它就是神的描绘或像片。因此，律法的第一个功能就是启示神。神的律法第二个功能是使祂的百姓晓得他们是堕落且远离神的人。他们既是犯罪、堕落的人，就无法讨神的喜悦。他们需要主的救赎；惟有藉著救赎的血，他们才能接触神。神的百姓若是藉著救赎被带到祂那里与祂有接触，那么，神就要注入他们里面。他们愈和神有接触，就愈接受神的注入。
7If it was not God’sin tent i on that His people observe the law decreed by Him, then what was His intention in giving them His law? In decreeing the law, God’sin tent i on was to reveal to His chosen and redeemed people what kind of God He is. This is the reason the law of God is called the testimony. As the testimony of God, the law is a portrait or photograph of God. Therefore, the first function of the law is to reveal God. The second function of God’s law is to cause His people to realize that they are fallen and faraway from God. As a sinful and corrupt people, it is not possible for them to please God. They need the Lord’s redemption. Only through the redeeming blood can they have contact with God. If through redemption God’sp eople are brought to Him and have contact with Him, they will then have God infused into them. The more contact they have with God, the more they will receive the infusion of God
8三救赎的血与神的面光
8THE REDEEMING BLOOD AND THE PRESENCE OF GOD
9摩西是以色列子民的代表，他被带到神的面光中，在那里停留了一段时间。神若不是看见了救赎的血，祂绝不能容让一个堕落、罪恶、败坏的人留在祂面前。你认为摩西是完全的么？你以为他没有堕落、没有犯罪、没有败坏么？摩西和所有以色列子民都是一样的堕落、罪恶，又败坏。那么，这样一个罪人怎么能彀在山上停留在神面前四十天之久呢？摩西能彀停留在神面前，是因为神看见了救赎的宝血。血是根基，使神能彀让摩西到祂面前，停留在那里。这意思是说，在救赎的血下，摩西能彀来到神面前。
9As the representative of the children of Israel, Moses was brought into the presence of God and stayed there for quite a time. If the redeeming blood had not been in view, God could not have tolerated a fallen, sinful, corrupted man remaining in His presence. Do you think that Moses was perfect? Do you think that he was not fallen, sinful, or corrupt? Moses was fallen, sinful, and corrupt, just as all the other children of Israel were. Then how could such a sinful person stay in the presence of God on the mountaintop for a period of forty days? Moses could remain in God’s presence because God had the redeeming blood in view. The blood was the ground which enabled God to permit Moses to come into His presence and stay there. This means that under the redeeming blood Moses could come into the presence of God
10我们来看会幕和外院子的各方面时，就能彀证明，摩西是藉著救赎的血来到神的面前。在至圣所里面有约柜并蔽罪座（施恩座），神在约柜上的蔽罪座之上，律法在约柜里面。在圣所里有陈设饼的桌子、灯台、香坛，在外院子则有铜祭坛和洗濯盆。以色列子民不准进入圣所，更不可经过幔子，进入至圣所，站在蔽罪座之前了。蔽罪座相当于希伯来书四章十六节所说施恩的宝座：『所以我们只管坦然无惧的，来到施恩的宝座前，为要得怜恤，蒙恩惠作随时的帮助。』我们虽然可以坦然无惧的来到施恩的宝座前，但是以色列子民却不许摸蔽罪座，一摸就遭到死亡的处罚。亚伦的儿子拿答和亚比户，因著『在耶和华面前献上凡火』（利十1）而被击杀。他们烧香的时候不用祭坛的火。那么，谁有资格进入至圣所来摸蔽罪座呢？惟有带著外院子祭坛救赎之血的人才有资格。首先，赎罪祭的血必须流在坛上，然后这血要带进至圣所里，洒在蔽罪座上。这血是立约的血，把神的百姓带进祂的面光中。我再说，神将律法赐给以色列子民的用意不是要他们谨守、遵行律法，他的心意乃是要给他们看见祂是一位何等奇妙的神。祂的目的是要向他们启示祂是圣洁的、公义的，并且满了光和爱。祂的用意也是要百姓晓得，虽然祂是圣洁、公义，且满了爱与光的神，他们却是全然不义、不圣，满了憎恨和虚假。他们若知道他们罪恶、堕落的光景，就会悔改，并接受神的救赎。藉著这样的救赎，他们这些蒙救赎的罪人就能进入神的面光，停留在那里，让神来注入。摩西对主的经历可以作为例证。他虽然是个堕落、犯罪、败坏的人，但是藉著血他被引进神的面光中。摩西停留在神的面光中有四十天之久，神注入他里面，他甚至成了神的返照。这就是摩西下山的时候面皮发光的原因。（三四29。）他的面皮因著神的素质注入他里面而发光。摩西因著被神注入，就成为神的返照。神赐律法的用意就是要叫所有的以色列子民，成为祂自己这样的返照。
10We can prove that it was through the redeeming blood that Moses came into the presence of God by considering the various aspects of the tabernacle and the outer court. Inside the Holy of Holies was the ark with the propitiatory cover (mercy seat). God was on the propitiatory cover, which was over the ark. The law was in the ark. In the Holy Place there were the showbread table, the lampstand, and the incense altar, and in the outer court there were the brass altar and the laver. The children of Israel were not permitted to come into the Holy Place, much less to pass through the veil and enter into the Holy of Holies to stand before the propitiatory cover. The propitiatory cover equals the throne of grace spoken of in Hebrews 4:16: “Let us therefore come forward with boldness to the throne of grace, that we may receive mercy and may find grace for timely help.” Although we may come forward boldly to the throne of grace, the children of Israel were not permitted to touch the propitiatory cover. The penalty for doing so would have been death. Aaron’ss ons, Nadab and Abihu, were slain because they “offered strange fire before the Lord” (Lev. 10:1). In burning incense, they used fire from a source other than the altar. Who then was qualified to enter the Holy of Holies and touch the propitiatory cover? The only one qualified to do this was the one who brought with him the redeeming blood from the altar in the outer court. First the blood of the sin offering was shed on the altar. Then this blood was brought into the Holy of Holies and sprinkled on the propitiatory cover. This blood, which is the blood of the covenant, brought God’s people into His presence. I repeat, in giving the law to the children of Israel God had no intention that they keep it or observe it. His intention was to show them what a wonderful God He is. His aim was to reveal to them that He is holy, righteous, and full of light and love. It was also His intention to cause the people to realize that, whereas He was holy, righteous, and a God of love and light, they were altogether unrighteous, unholy, and filled with hatred and falsehood. Then if they would realize their sinfulness and fallen condition, they would repent and receive God’s redemption. By means of this redemption they, as sinful persons who had been redeemed, would be brought into God’s presence and remain there to be infused with Him. Moses’ experience with the Lord illustrates this. Although he was a fallen, sinful, and corrupted person, through the blood he was ushered into the presence of God. Staying in God’s presence for a period of forty days, Moses was infused with God and even became His reflection. This was the reason the skin of Moses’ face glowed when he descended from the mountain (34:29). It was shining with the element of God infused into him. Because Moses had been infused with God, he became the reflection of God. God’s in tent i on in giving the law was to make all the children of Israel such a reflection of Himself.
11四神圣经营的基本原则
11THE BASIC PRINCIPLE OF THE DIVINE ECONOMY
12然而，以色列子民一点不了解神的心意。不过，摩西却知道神的心和神的目的，因此，他制定律法不是照著以色列子民的意愿，而是照著神的心意。不论以色列子民多愚昧、多无知，摩西仍然照著神的方式制定律法。神的方式是要给百姓看见，在神的眼中，他们是堕落、犯罪、败坏的，他们极其需要神的救赎和赦免。当然，神乐意救赎祂的百姓并赦免他们的罪。他们得了救赎和赦免之后，救赎的血要带他们进入神的面光中，他们能彀在那里接触神，接受神进到他们里面，并被组成柱子，作为神活的见证，成为神之所是的返照。这是一个基本原则，在宇宙间一直运行直到如今。根据这个神圣经营的基本原则，圣经首先把神的所是启示给我们。其次，圣经使我们晓得我们是堕落、有罪、败坏的人，完全没有指望，一点不能救自己。然而，主已经为我们成功了救赎，我们可以取用祂的血来洁净我们，并把我们带进祂的面光中。现在祂一直等著我们悔改、转向祂，并接受祂的救赎和赦免。根据新约圣经的启示，我们不仅被带到神的面前，我们更被带进神自己里面。哦，救赎并洗净的血把我们带进神里面！这使我们有地位和立场来接受神、享受神，并吃喝神。至终，我们这样有分于神就能成为柱子，成为祂的活见证。
12The children of Israel, however, had absolutely no understanding of God’sin tent i on. But Moses was a man who knew God’she art and His intention. Therefore, he enacted the law not according to the intention of the children of Israel, but according to the intention of God. No matter how foolish and ignorant the children of Israel were, Moses nevertheless enacted the law according to God’sway. God’sway was to show the people that, in His sight, they were fallen, sinful, and corrupted and that they desperately needed God’s redemption and forgiveness. God, of course, was willing to redeem the people and to forgive their sins. After they received redemption and forgiveness, the redeeming blood would bring them into God’s presence where they could contact Him, receive Him into them, and be constituted into pillars as a living testimony of God, a reflection of what He is. This is a basic principle which operates in the universe unto this day. According to this basic principle of the divine economy, the Bible first reveals to us what God is. Second, the Bible enables us to realize that we are fallen, sinful, corrupted, altogether hopeless and helpless. However, the Lord has accomplished redemption for us, and His blood is available to cleanse us and bring us into His presence. Now He is waiting for us to repent, turn to Him, and receive His redemption and forgiveness. According to the revelation in the New Testament, we are not only brought into God’s presence—we are brought into God Himself. Oh, the redeeming and cleansing blood brings us into God! This gives us the ground and the standing to receive God, to enjoy God, and to eat and drink of God. Eventually, by partaking of God in this way, we shall become pillars, His living testimony
五成为柱子的路
THE WAY TO BECOME PILLARS
13你有信心说你是神的柱子么？我们都该能宣告：『不错，我是个堕落、犯罪、败坏的人。阿利路亚！宝血已经救赎了我，并且把我带进神里面。现在我被神充满，我已成为柱子。』倘若你现在还没有把握这么宣告，我信在永世里你会坦然无惧地宣告你是柱子，见证神的所是并返照神。
13Do you have the confidence to say that you are a pillar of God? We all should be able to declare, “Yes, I was a fallen, sinful, and corrupted person. Hallelujah, the precious blood has redeemed me and brought me into God. Now I am filled with God and I have become a pillar.” If you do not have the assurance to make such a declaration now, I am confident that in eternity you will have the boldness to declare that you are a pillar testifying what God is and reflecting Him
14成为柱子的路乃是一条享受的路，就是吃祂作我们的生命供应，并喝祂作我们的生命水。我们吃祂、喝祂，就享受祂，并由祂所组成。这是根据神话语中所启示的神的经营。
14The way to become such a pillar is the way of enjoyment; it is the way of eating of Him as our life supply and drinking of Him as our living water. By eating and drinking Him we enjoy Him and are constituted of Him. This is God’secon o my according to the revelation in the Word of God
15出埃及记二十四章中律法的制定完全是照著神的经营。整本圣经的原则都是一样。以色列子民怎样愚昧地应允遵行主所说的，照样，今天许多基督徒也愚昧地认为他们能彀遵行圣经所说的。许多信徒读圣经的时候，认为主话中所包含的诫命是要他们谨守遵行的。比方说，在以弗所书五章二十二和二十五节，保罗嘱咐作妻子的要顺服自己的丈夫，作丈夫的要爱自已的妻子。然而，没有一个丈夫真能爱妻子，也没有一个妻子真能顺服丈夫。在我一生中，从来没有见过一个丈夫是真爱他妻子的，或是一个妻子是真顺服她丈夫的。相反地，每一位妻子都顽梗、悖逆，而每一位丈夫都太爱自己了。因此，我们实在不能遵守圣经的诫命。我们不要想去实行这些诫命，我们应当在圣经启示的光中承认我们是堕落、犯罪、败坏的。我们必须承认、确信，并降服下来，悔改且接受神的救恩。这样，基督救赎的宝血要将我们带进三一神里面，我们要被祂注入而成为柱子。惟有这样的柱子才能爱自己的妻子或顺服自己的丈夫。在本篇信息里，我们看见了神经营的基本观念。这个观念并不是神的百姓应当遵守律法。神颁布律法不是要祂的百姓遵行，而是要他们藉著律法可以在积极方面认识神，在消极方面认识自己。当他们对神、对自己有了正确的认识之后，他们就会悔改并接受神的救赎。他们藉著救赎的血就要进入神的面光中，接受神的注入，成为柱子，作活的见证并神之所是的返照。
15The enactment of the law in Exodus 24 was fully according to God’secon o my. The principle is the same with the Bible as a whole. Just as the children of Israel were foolish in promising to obey all that the Lord had spoken, so many of today’s Christians are foolish in thinking that they are able to obey what the Bible says. When many believers read the Scriptures, they think that the commandments contained in the Word are for them to keep. For example, in Ephesians 5:22 and 25 Paul charges wives to submit to their husbands and husbands to love their wives. However, no husband is truly able to love his wife, and no wife can submit to her husband. In my entire life, I have never seen one husband who genuinely loved his wife or one wife who truly submitted to her husband. Rather, every wife is stubborn and rebellious, and every husband is full of love for himself. Thus, we simply are not able to observe the commandments found in the Bible. Instead of trying to carry out these commandments, we should confess, in the light of the revelation in the Bible, that we are fallen, sinful, and corrupt. We need to be convinced, convicted, and subdued so that we may repent and receive God’ss alvation. Then the redeeming blood of Christ will bring us into the Triune God, and we shall be infused with Him to become pillars. Only such pillars can love their wives or submit to their husbands. In this message we have seen the basic concept of God’s economy. This concept is not that God’s people should keep the law. The law was decreed by God not that His people might observe it, but that through it they might come to know God in a positive way and know themselves in a negative way. Having a proper knowledge of God and of themselves, they would then repent and receive God’s redemption. Through the redeeming blood, they would be brought into the presence of God to receive the infusion of God to become pillars as a living testimony and reflection of what God is.