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利未记生命读经 · 第1篇

介 言

An Introductory Word
1读经：利未记1:1;27:34。在本篇信息中，我们要说到利未记
1Scripture Reading: Lev. 1:1; 27:34 In this message we shall give an introductory word to
壹 神圣启示的进展
I. AN ADVANCEMENT OF THE DIVINE REVELATION
2我们来看利未记这卷书，首先需要对神圣启示的进展有大体的概念。所有研读圣经的人都知道，圣经中神的启示是不断进步的。神没有在圣经单单一卷书里，就把一件事完满的启示出来。因此，我们在一卷书中无法对神的启示有完全的看见。神圣的启示乃是从一个阶段进展到另一个阶段，从一层进到另一层，从一点进到另一点。我们只有来到圣经的最末了一章，才会对神的启示有完全的看见。
2As we come to the book of Leviticus, we first need to have a general idea about the advancement of the divine revelation. All students of the Bible know that God’sr evelation in the Bible is progressive. God does not reveal anything fully in just one book of the Bible. Thus, we cannot see a complete view of God’sr evelation in one book. The divine revelation advances from one stage to another stage, from one level to another level, from one point to another point. Only when we reach the last chapter of the Bible do we have a complete view of God’sr evelation
3圣经中的神圣启示是不断进展的。圣经写成的时间，历一千五百多年，开始于摩西的时候，结束于使徒约翰的时候。在这段漫长的时间里，神圣的启示得著了完成，圣经各卷的次序，至终也安排得很有意思。我们追溯神圣启示的进展时，需要跟著圣经的次序看。现在我们来看在圣经的头三卷书，创世记，出埃及记和利未记里，神圣的启示是如何进展的。
3The divine revelation in the Bible advances continually. The Bible was written over a period of more than fifteen hundred years, beginning at the time of Moses and ending at the time of the Apostle John. Within this long period of time, the divine revelation was completed, and the books of the Bible were eventually arranged in a meaningful sequence. In tracing the advancement of the divine revelation, we need to follow the sequence of the Bible. Let us now consider how the divine revelation advances in the first three books of the Bible—in Genesis, Exodus, and Leviticus
一 创世记－神的创造与人的堕落
A. In Genesis—God’s Creation and Man’s Fall
4创世记启示神的创造与人的堕落。按照创世记，人是一步一步的堕落：从神堕落到良心，从良心堕落到人治，从人治堕落到背叛。在背叛里，人弃绝神而转去拜偶像。人在巴别背叛神以后，神就放弃受造的族类；然而，祂不能、也没有丢弃祂的旨意。所以，神放弃受造的族类以后，就呼召新的族类，就是始于亚伯拉罕的蒙拣选的族类。神应许亚伯拉罕，地上的万族都要因他得福。（创十二３。）但到后来，这蒙神拣选并呼召的族类，从神的选召堕落到埃及，就是堕落到世界里。在创世记中，我们看见人从神堕落到良心，从良心堕落到人治，从人治堕落到背叛，又从背叛堕落到世界，世界就是人这几步堕落终极的表现。
4The book of Genesis reveals God’s creation and man’s fall. According to Genesis, man fell step by step: from God to the conscience, from the conscience to human government, and from human government to rebellion. In this rebellion man forsook God and turned to the worship of idols. After man rebelled against God at Babel, God gave up the created race; however, He could not and did not forsake His purpose. Therefore, after giving up the created race, God called out a new race, a selected race, beginning with Abraham. To Abraham God promised that in him all the families of the earth would be blessed (Gen. 12:3). Eventually the race selected and called by God fell from God’s selection and calling into Egypt, that is, into the world. In Genesis we see that man fell from God to the conscience, from the conscience to human government, from human government to rebellion, and from rebellion to the world. Today’s world is the expression of man’s fall to the uttermost, for the world is the ultimate expression of the steps of man’s fall.
5创世记头一节说，『起初神创造天地；』末了一节说，『约瑟死了，…收殓在棺材里，停在埃及。』（创五十26。）头一节是神的创造，末了一节是人各步堕落的结果－一个人收殓在棺材里，停在埃及。这是创世记里清楚的启示。
5The first verse of Genesis says, “In the beginning God created the heaven and the earth,” and the last verse tells us that Joseph “was put in a coffin in Egypt” (50:26). In the first verse we have God’s creation, and in the last verse we have the issue of all the steps of man’s fall—a man put in a coffin in Egypt. This is the clear revelation in Genesis
二 出埃及记－神的救恩与神居所的建造
B. In Exodus—God’sS alvation and the Building of His Habitation
6出埃及记启示神的救恩与神居所的建造。不错，神所造的人堕落了，神所拣选并呼召的人也堕落了。但神是神，祂永不失望。没有一件事能阻止祂或废除祂的定旨。人堕落到极点以后，神就进来拯救堕落的人。神救赎了祂堕落的子民，把他们带到一个地方，在那里将他们建造在一起，作祂在地上的居所。因此我们在出埃及记看见两件主要的事－神的救赎和神的居所。
6The book of Exodus reveals God’ss alvation and the building of His habitation. Yes, the man created by God fell, and the man selected and called by God also fell. But God is God, and He was not disappointed. Nothing can stop Him or annul His purpose. After man had fallen to the uttermost, God came in to rescue fallen man. After redeeming His fallen people, God brought them to a point where He built them together to be His dwelling place on earth. Thus in Exodus we see two main things—God’s redemption and God’s habitation
7『出埃及』（Exodus）原文意出路。我们在出埃及记所看见的，就是人脱离堕落的出路。创世记结束于一个人收殓在棺材里，停在埃及；但在出埃及记，却有脱离这棺材的出路，脱离这死亡之箱的出路。这条出路包含神的救赎。神的救赎就是带我们离开棺材，回到祂自己。在出埃及记中，那些被带回到神的人，受嘱咐要为神建造帐幕，居所。这指明神不只能把堕落的人带离死亡，还能用这人在地上为祂建造居所。在创世记末了，记载著装了死尸的棺材，但在出埃及记末了，却记载著盛装活神的帐幕。这是何等大的进展！
7The word exodus means “the way out.” What we see in the book of Exodus is the way to get out of man’s fall. Genesis ends with man in a coffin in Egypt, but in Exodus there is the way out of this coffin, the way out of this box of death. This way out involves God’s redemption. God’s redemption is to bring us out of the coffin and back to Himself. In Exodus those who had been brought back to God were charged to build a tabernacle, a dwelling place, for God. This indicates that God is able not only to bring fallen man out of death but also able to use this man to build a dwelling place for Him on earth. Whereas at the end of Genesis there is a coffin containing a dead body, at the end of Exodus there is a tabernacle containing the living God. What a great advancement this is
8在创世记中，我们看见神的创造和人的堕落；在出埃及记里，我们看见神的救赎和神的居所。赞美主，因著神的救赎，我们不再在堕落里。我们藉著救赎，已经被带进神的居所，今天这居所对我们来说就是召会。在出埃及记里作神居所的帐幕，豫表召会。今天神的居所乃是召会，我们就在其中。
8In Genesis we have God’s creation and man’s fall, and in Exodus we have God’s redemption and God’s habitation. We praise the Lord that because of God’s redemption we are no longer in the fall. Through redemption we have been brought into God’s habitation, which for us today is the church. The tabernacle as God’s habitation in Exodus typifies the church. God’s habitation today is the church, and we are in it.
9出埃及记四十章说到帐幕，但接续出埃及记，利未记一章一节却说到会幕。帐幕与会幕这两个辞，是指同一样东西。帐幕是居所，会幕是聚会的地方。帐幕是给神居住的，会幕是给祂子民相聚的。帐幕是神的居所，而这居所也是神子民聚集的中心；因此，就称作会幕。会幕是神与祂赎民相聚的地方。今天召会是帐幕，也是会幕。神在地上有一居所，这居所也是会聚之所，给我们彼此相聚，并与神相聚。召会是甚么？召会就是得救的人与拯救之神的相聚。帐幕一被建造并立起，神就来住在其中。（出四十２，33～35。）住在帐幕里的神，就是住在人中间的神。神不再仅仅在诸天之上。我们不可能到诸天之上与神相会。但神来支搭帐幕在我们中间。（约一14。）这就是说，神成为肉体来作人，这人成了神在地上的帐幕。神从诸天之上下来，穿上了人的形状；现今，神是人所摸得著的。四福音启示，那位原在诸天之上、摸不著的神，有一天成了一个帐幕，就是在地上的一个人。祂下到地上来，不是在神的形状里，乃是在人的形状里，将自己向我们陈明出来。这一位是谁？祂是人还是神？祂乃是神人。我们的神今天不仅在诸天之上作神，因为祂这位神人，已经在人的形状里来到地上，成了一个帐幕。
9Exodus 40 speaks of the tabernacle, but Leviticus 1:1, which is the continuation of Exodus, speaks of the tent of meeting. These two terms refer to the same thing. The tabernacle is a dwelling place, and the tent of meeting is a meeting place. The tabernacle is for God’s habitation, for. His dwelling, and the tent of meeting is for the meeting of His people. The tabernacle is God’s habitation, yet this habitation is also the center where God’sp eople meet. Hence, it is called the tent of meeting. The tent of meeting is a place for the meeting of God and His redeemed people. Today the church is the tabernacle and the tent of meeting. God has a dwelling place on earth, and this dwelling place is also a meeting place for us to meet with one another and to meet together with God. What is the church? The church is the meeting of the saved ones with the saving God. As soon as the tabernacle was built and set up, God came to dwell in it (Exo. 40:2, 33-35). The God who indwells the tabernacle has become the God dwelling among men. God is no longer merely in the heavens. It is impossible for us to go to the heavens to meet with God. But God came to tabernacle among us (John 1:14). This means that God became incarnated to be a man, and this man became God’s tabernacle on earth. God came down from the heavens and took on the form of man, and now God can be touched. The four Gospels reveal that the God who was in the heavens and who was untouchable one day became a tabernacle, a man on earth. Having come down to earth, He presents Himself to us not in the form of God but in the form of man. Who is this One? Is He man or is He God? He is the God-man. Our God today is not only in the heavens as God, for He, the God-man, came to earth in the form of man to be a tabernacle
10出埃及记里的帐幕是可进入的。藉著成为肉体，我们的神不仅成了一个人，也成了一个可进入的帐幕。神命定所有的以色列人都作祭司，（出十九６，）都有权利和特权进入帐幕，就是进到神里面，并住在神里面。旧约的祭司能进到帐幕里，今天我们这些在基督里的信徒，能进到神里面，并住在神里面。新约说到住在神里面。（约壹四15，，三24，二６。）这位成为肉体的神，成了我们的住处，我们的家，就是我们享受的地方。
10The tabernacle in Exodus was enterable. By being incarnated our God not only became a man; He also became an enterable tabernacle. God destined all the children of Israel to be priests (Exo. 19:6) that all might have the right and the privilege to enter the tabernacle, that is, to enter into God and dwell in God. In the Old Testament the priests could enter the tabernacle, and today we, the believers in Christ, can enter into God and dwell in Him. The New Testament speaks of abiding in God (1 John 4:15, 13; 3:24; 2:6). To abide in God is to dwell in God. The incarnated 13 God has become our dwelling place, our home, as a place of enjoyment.
四 利未记－蒙救赎者的敬拜与生活
C. In Leviticus the Redeemed’s Worship and Living
11我们在利未记看见蒙救赎者的敬拜与生活。我们不该跟从一般人对敬拜的领会。按照一般的领会，敬拜就是下跪，或是守仪式的礼拜。但这不是圣经所说敬拜的含意。在圣经里，敬拜指明我们与神接触，与神享受共同的分，使我们与祂有交通。在利未记，敬拜乃是藉著与神享受共同的分以接触神，其结果就是在祂面前与祂有交通，并彼此有交通。这就是敬拜神。我们多年来一直想要实行这种敬拜。然而，我必须诚实的说，我们不是实行得很成功。似乎我们生下来就有宗教敬拜的观念。不仅如此，我们许多人都在宗教敬拜的环境中长大，学习实行宗教的敬拜。结果，宗教的敬拜成了我们这人的一部分。这拦阻我们，使我们无法有圣经中所启示的那种敬拜。
11In Leviticus we have the redeemed’s worship and living. We should not follow the common understanding of worship. According to the common understanding, to worship is to bow down or to hold a service with rituals. This, however, is not the denotation of worship in the Bible. In the Bible, worship denotes our contact with God to enjoy a common portion with God for our fellowship with Him. In Leviticus worship is a matter of contacting God by enjoying a common portion with Him. The issue of this is fellowship with Him and with one another in His presence. To do this is to worship God. For many years we have been trying to practice this kind of worship. However, I must honestly say that we have not been very successful. It seems that by birth we have the concept of religious worship. Furthermore, many of us were raised in an environment of religious worship and learned to practice such worship. Eventually religious worship became a part of our being. This has hindered us from having the kind of worship revealed in the Bible
12关于敬拜，我们需要改观念。每逢我们聚在一起，我们该有的一种敬拜，就是藉著享受基督作我们与神并彼此共同的分，来接触神。我们若是对敬拜有这样的领会，当我们来到聚会中，就必会分享在日常生活中对基督的经历与享受。我们可以藉著赞美、祷告或见证来作这事。我们需要放下宗教、传统的敬拜之路，实行合乎圣经的路，就是节期所描绘的。在节期中人没有宗教的敬拜，只有对于献给神之物的享受。人与神彼此一同享受这些供物。我们需要有一种在基督里活泼、真实且丰富的敬拜。这种敬拜要求我们每天经历并享受基督；也要求我们运用灵，将我们灵里凡属基督的都释放出来，使我们能与别的圣徒一同分享祂。在这样的敬拜里，神享受基督，我们也享受祂。这是利未记中神圣启示的一面。
12Concerning worship, we need to have a change of concept. Whenever we come together we should have a kind of worship that is a matter of contacting God by enjoying Christ as our common portion with God and with one another. If we have this understanding of worship, when we come to a meeting we shall surely share the experience and enjoyment of Christ we have had in our daily life. We may do this by praising, by praying, or by giving our testimony. We need to drop the religious and traditional way to worship and practice the biblical way, which is portrayed in the feasts. At the feasts there was no religious worship. Instead, there was the enjoyment of the things which the people offered to God. They enjoyed these offerings with God and with one another. We need to have a worship that is living, real, and rich in Christ. This kind of worship requires that we experience and enjoy Christ every day. It also requires that we exercise our spirit to release whatever there is of Christ in our spirit so that we may share Him with the other saints. In such worship God enjoys Christ, and we also enjoy Him. This is an aspect of the divine revelation in the book of Leviticus.
13假定在聚会中，我们藉著享受基督作我们与神并彼此共同的分，这样的聚会就要叫我们成为圣别的，因为这种聚会的结果乃是圣别的日常生活。这样，我们就不仅是圣别的敬拜者，并且还要成为圣别的人，过一种圣别的日常生活。这也是利未记中神启示进展的部分。按照创世记、出埃及记和利未记中神圣启示的进展，我们从创造经过堕落来到救赎，又从救赎来到神的居所，在这里我们以基督作我们的分来接触神，且与祂并彼此一同享受这分，藉此来敬拜神。从这敬拜就产生日常生活中圣别的生活。因此在利未记中，神不仅得著一个地上的居所，祂还得著一班人敬拜祂，接触祂，且与祂并彼此一同享受祂的基督作共同的分，结果就叫这一班人过一种圣别的生活来彰显神。这的确是神圣启示的进展。
13Suppose in a meeting we contact God by enjoying Christ as our common portion with God and with one another. After such a meeting we shall be holy, for the issue of this kind of meeting is a holy daily life. Then we shall not only be holy worshippers; we shall also be a holy people living a holy daily life. This also is part of the advancement of God’sr evelation in Leviticus. According to the advancement of the divine revelation in Genesis, Exodus, and Leviticus, we go from creation through the fall to redemption, and from redemption to God’s habitation, where we worship God by contacting Him with Christ as our portion and enjoying this portion with Him and with one another. Out from this worship will issue a holy living in our daily life. Hence, in Leviticus God does not have only a habitation on earth; He also has a people worshipping Him, a people contacting Him and enjoying His Christ as a common portion with Him and with one another, with the issue of living a holy life to express God. This surely is an advancement of the divine revelation.
贰 比较
II. A COMPARISON
14我们现在接著来比较出埃及记和利未记的某些方面。
14Let us now go on to make a comparison between certain aspects of Exodus and Leviticus
一 神在西乃山说话以及神在帐幕中说话
A. God Speaking on Mount Sinai and God Speaking in the Tabernacle
15出埃及记与利未记之间有重大的分别。头一个分别，是神说话的地方。在出埃及记，神是在西乃山，就是一座光秃的山上说话；在利未记，神是在帐幕，就是一座建筑里说话。在这里我们需要问一个问题：在利未记中，神在那里？在创世记中，大体说来，神是在诸天之上。祂有时来地上访间，然后又回到诸天之上。在出埃及记中，神是在西乃山，在利未记中，神是在帐幕里。在创世记中，神在诸天之上。在出埃及记中，神下来３停在西乃山上，要作工建造祂在地上的居所。到出埃及记末了一章，帐幕立起来，帐幕里的器具也摆设好，神就进到帐幕里，住在其中。现今在利未记，神是在帐幕，就是会幕里，且在会幕里说话。
15There are some significant differences between Exodus and Leviticus. The first difference we would point out concerns the place of God’s speaking. In Exodus God spoke on Mount Sinai, which is a bare mountain; in Leviticus God speaks in the tabernacle, which is a building. At this point we need to ask a question: Where is God in the book of Leviticus? In Genesis God, generally speaking, was in the heavens. At times He came to earth for a visit, but then He returned to the heavens. In Exodus God was on Mount Sinai. In Leviticus God is in the tabernacle, in the tent of meeting. In Genesis God was in the heavens. In Exodus God came down to stay on Mount Sinai to do a work to build up His habitation on earth. In the last chapter of Exodus, the tabernacle was erected, and the furniture was arranged within it. Then God came into the tabernacle to dwell in it. Now in Leviticus God is in the tabernacle, which is the tent of meeting, and speaks in the tent of meeting
16利未记的头一节和末了一节指明，整卷书就是神说话的记载。开始于一章一节的说话，不是在诸天之上，也不是在西乃山上，乃是在帐幕里。今天神的说话也是在帐幕里，这帐幕就是召会。按照这里豫表的原则，神是在作祂帐幕，作祂会幕的召会中说话。这会幕就是神的出口，神说话的地方。
16The first and last verses of Leviticus indicate that the entire book is a record of God’s speaking. The speaking that began in 1:1 took place not in the heavens nor on Mount Sinai but in the tabernacle. God’s speaking today is also in His tabernacle, and this tabernacle is the church. According to the principle of the typology here, God speaks in the church as His tabernacle, the tent of meeting. This tent of meeting is the oracle, the place of God’s speaking
17在召会中，神常常说话。一个基督徒团体在实际上并实行上有多少程度是召会，乃在于那里有多少神的说话。倘若某个基督徒团体没有神的说话，人就很难把这样的团体看为召会。按照豫表，会幕在那里，那里就有神的说话。以色列人在成千的帐幕中安营，但神的说话只在一个帐幕里，这是独一的帐幕－会幕。会幕的一个特征就是神的说话。帐幕本身及其一切器具都可翻制或倣造，但神的说话却不能如此。神的说话无法倣作造、翻制或模倣。今天的原则也是一样。别人可以模倣、倣作造或翻制召会中许多的事物，但有一件事无法模倣，就是神的说话。神的说话是独一的，完全在于神而不在于人。
17In the church God is always speaking. The extent to which a congregation is the church actually and practically depends on how much of God’s speaking is there. If a certain group does not have God’s speaking, it is hard to regard such a group as a church. According to typology, where the tent of meeting was, there was God’s speaking. The children of Israel camped in thousands of tents, but God’s speaking was only in one tent, a unique tent—the tent of meeting. The one sign of the tent of meeting was God’s speaking. The tent itself and all its furnishings could be copied or imitated, but this is not true of God’s speaking. God’s speaking cannot be imitated, copied, or duplicated. The principle is the same today. Many things in the church can be imitated, copied, or duplicated by others. But one thing cannot be imitated, and that is God’s speaking. God’s speaking is unique. It depends solely on God and not on man
18假定有一天，亚伦对在会幕中领头的摩西不高兴，就召聚了一班以色列人，另作了一个帐幕。亚伦的帐幕在每一面都是原本那个帐幕的复制。两个帐幕在颜色、材料、设计和手工上都完全相同。你若在那里，你会去那一个帐幕－去摩西所立的，还是去亚伦所立的？你可能说，『我绝不会去亚伦的帐幕，我只要去摩西的帐幕。』这样回答是错误的。正确的回答乃是说，『我绝不会去没有神说话的帐幕。我只去神在那里说话的帐幕。实际上，我不是去某个帐幕，乃是到神的说话那里。没有神的说话，帐幕就没有意义。』帐幕的宝贵不在于其中的金子。埃及的金子比帐幕里的多。帐幕的宝贵乃在于神的说话。今天召会也是一样。召会的宝贵乃在于神的说话，或者更好是说，在于说话的神。赞美主，我们在召会中有神的说话！这说话对我们乃是宝贵贝。
18Suppose that one day Aaron became unhappy with Moses, who was taking the lead in the tent of meeting, and gathered a group of Israelites and made another tabernacle. In every respect Aaron’s tabernacle was a duplicate of the original. In color, material, design, and workmanship the two tabernacles were identical. If you had been there, to which tabernacle would you have gone—to the one set up by Moses or to the one set up by Aaron? You might say, “I would never go to Aaron’s tabernacle; I would only go to Moses’ tabernacle.” This answer is wrong. The correct way to answer this question is to say, “I would never go to a tabernacle where there is not God’s speaking. I would go only to the tabernacle where God speaks. Actually, I would not go to a tabernacle—I would go to God’s speaking. Without God’s speaking, the tabernacle means nothing.” The preciousness of the tabernacle was not the gold in it. There was more gold in Egypt than in the tabernacle. The preciousness of the tabernacle was God’s speaking. The same is true of the church today. The preciousness of the church is God’s speaking or, as it may be better to say, the speaking God. Praise the Lord that in the church we have God’s speaking! This speaking is a treasure to us.
二 出埃及记里有火焰；利未记里有无限的恩典
B. The Flaming Fire in Exodus and the Infinite Grace in Leviticus
19出埃及记里有火焰，是基于彰显神公义的律法；利未记里有无限的恩典，是基于彰显神公义之基督的救赎。出埃及记里有火焰、律法的颁布、以及神公义的显出。利未记里所启示的不是神的律法，乃是基督的救赎，如供物所表征的。出埃及记里有定罪人的律法，但利未记里却有救赎的基督。所以，在利未记里，神的公义不是藉著火焰来彰显，乃是藉著无限的恩典来彰显。在出埃及记里，神从火焰中说话；但在利未记中，神在祂的恩典里说话。我们在利未记所看见的，不是火焰，乃是神的同在成为赐给祂赎民独一的恩典。
19In Exodus there was the flaming fire, based on the law expressing God’s righteousness. In Leviticus there is the infinite grace, based upon Christ’s redemption expressing God’s righteousness. In Exodus the fire was flaming, the law was decreed, and the righteousness of God was manifested. What is revealed in Leviticus is not the law of God but the redemption of Christ, as signified by the offerings. In Exodus we had the condemning law, but in Leviticus we have the redeeming Christ. Therefore, in Leviticus God’s righteousness is expressed not by the flaming fire but by the infinite grace. In Exodus God spoke from the fire, but in Leviticus He speaks in His grace. What we have in Leviticus is not the flaming fire but God’s presence as the unique grace given to His redeemed people
三 火焰使人惧怕神；基督的救赎使人得以亲近神
C. The Flaming Fire Making God Fearful and Christ’s Redemption Making God Approachable
20在出埃及记，火焰使人惧怕神；在利未记，基督的救赎使人得以亲近神。在出埃及记，神是可畏的一位，没有人敢就近祂或亲近祂。在利未记，基督的救赎使人不仅得以亲近神、就近神，更能与祂同吃，就是与祂共享相交。今天在召会中，神是可亲近的。我们可以接触祂，与祂共享相交，一同享受基督。这是利未记中的启示。参总纲现在我们需要来看利未记的总纲。总纲乃是：蒙神救赎的人凭著帐幕，靠著供物，藉著祭司，得与神交通，事奉神，并作神圣别的子民，过圣别的生活以彰显神。与神交通的意思是与神同席，与神同享基督。这是凭著帐幕，靠著供物，并藉著祭司才可能作到的，而这些今天对我们全是基督。我们与神同享基督的结果，就是成了神圣别的子民，过圣别的生活。这圣别的生活乃是享受基督的结果。我们与神同享基督，就有一个结果，就是圣别的生活；在这种生活中，我们日常生活的每一件事都是圣别的。我们这些蒙神救赎的人，凭著帐幕，靠著供物，并藉著祭司，就得以接触神，藉享受基督与神交通，在基督里事奉神，并成为在基督里圣别的子民，过圣别的生活。
20In Exodus the flaming fire made God fearful to people. In Leviticus Christ’s redemption makes God approachable to people. In Exodus God was the fearful One, and no one dared to come nigh to Him or to approach Him. In Leviticus Christ’s redemption has made it possible for people not only to approach God and come near to God but also to eat together with Him, that is, to commune with Him and have fellowship with Him. In the church today God is approachable. We can contact Him, commune with Him, and fellowship with Him, enjoying Christ with Him. This is the revelation in the book of Leviticus. III. THE GENERAL SKETCH Now we need to see the general sketch of the book of Leviticus. The general sketch is this: Through the tabernacle, with the offerings, and by the priests. God’s redeemed are enabled to fellowship with God, serve God, and be God’sho ly people living a holy life, which expresses God. To fellowship with God means to feast with God, to enjoy Christ with God. This is possible through the tabernacle, with the offerings, and by the priests, which for us today are all a matter of Christ. The issue of enjoying Christ with God is that we become God’sho ly people living a holy life. This holy living is the issue of the enjoyment of Christ. When we enjoy Christ with God, there is a result, and the result is a holy living, a living in which everything in our daily life is holy. As God’s redeemed people, through the tabernacle, with the offerings, and by the priests, we can be enabled to contact God, to fellowship with God by enjoying Christ, to serve God in Christ, and to be a holy people in Christ living a holy life.
肆 中心思想
IV. THE CENTRAL THOUGHT
21利未记的中心思想乃是：基督是蒙神救赎的人在交通、事奉和生活上的一切司可福博士（Dr.C.I.Scofield）曾指出，利未记的每一页都可看到基督。在利未记，基督是一切。祂是供物，祂是大祭司，祂是蒙神救赎之人生活上的一切。所以，利未记是一卷论到基督且满了基督的书。
21The central thought of Leviticus is that Christ is everything in the fellowship, service, and life of God’s redeemed. Dr. C. I. Scofield once pointed out that Christ can be seen in every page of this book. In Leviticus Christ is everything. He is the offerings, He is the high priest, and He is everything in the living of God’s redeemed people. Leviticus, therefore, is a book on Christ and full of Christ
伍 分段
V. THE SECTIONS
22利未记可分为五段：关于献祭的条例，（利一～七，）关于事奉的条例，（利八～十，）关于生活的条例，（利十一～二二，）关于节期的条例，（利二三，）以及其他的条例与警告。（利二四～二七。）
22The book of Leviticus can be divided into five sections: ordinances concerning offerings (chs. 1—7), ordinances concerning service (chs. 8—10), ordinances concerning living (chs. 11—22), ordinances concerning feasts (ch. 23), and other ordinances and warnings (chs. 24—27