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利未记生命读经 · 第18篇

赎罪祭－基督为著神子民的罪性（一）

The Sin Offering Christ For The Sin Of God’sP eople (1
1读经：利未记4:1-35，约翰一书1:5-9，歌罗西书1:12，罗马书5:12;7:17,20;8:3，约翰福音1:14，哥林多后书5:21，约翰福音3:14，罗马书6:6，希伯来书2:14;4:15，加拉太书5:19-21，约翰福音12:31。
1Scripture Reading: Lev. 4:1-35; 1 John 1:5-9; Col. 1:12; Rom. 5:12; 7:17, 20; 8:3; John 1:14; 2 Cor. 5:21; John 3:14; Rom. 6:6; Heb. 2:14; 4:15; Gal. 5:19-21; John 12:31
2在已过的信息中，我们说到五种基本祭中的头三种－燔祭、素祭、平安祭。第四种基本祭是赎罪祭，第五种基本祭是赎愆祭。在本篇信息中，我们要来看赎罪祭。
2In the foregoing messages we covered the first three of the five basic offerings—the burnt offering, the meal offering, and the peace offering. The fourth basic offering is the sin offering, and the fifth is the trespass offering. In this message we will begin to consider the sin offering
THE SEQUENCE OF THE ARRANGEMENT
祭的安排次序
OF THE OFFERINGS
3我很欣赏这五种基本祭的安排次序。这次序不是按著人的想法；人的想法会将赎罪祭摆在第一项。我们晓得自己是有罪的，因此我们第一件事就是要对付罪。接著，我们可能取用燔祭、素祭和平安祭。但神圣的次序和我们的次序不同。神圣的次序开始于燔祭，说出我们首要的事该是绝对为著神。燔祭之后接著是素祭；素祭说出我们该天天以基督作我们生命的供应，并凭祂而活。我们以基督作燔祭和素祭，结果就有了平安。虽然我们有了平安，却仍有一些难处－里面的罪性和外面的罪行，这些都必须对付。
3I admire the sequence of the arrangement of the five basic offerings. This sequence is not according to human thought, which would put the sin offering first. We know that we are sinful, and, as the first thing, we want our sin to be dealt with. After this, we might take the burnt offering, the meal offering, and the peace offering. The divine sequence is different from this. The divine sequence opens with the burnt offering, showing us that the primary thing with us should be that we are absolute for God. The burnt offering is followed by the meal offering, which shows us that we should take Christ as our life supply and live by Him daily. As the issue of taking Christ as the burnt offering and the meal offering, we have peace. Although we have peace, we still have certain problems—sin within and sins without—and these surely need to be dealt with
4利未记这些祭的安排次序，与约翰5一书一章的次序相符。约壹一章五节说，『神就是光，在祂里面毫无黑暗。』六节告诉我们，我们若说我们与这位是光的神有交通，却『在黑暗里行，就是说谎话，不行真理了。』七节接著说，『但我们若在光中行，如同神在光中，就彼此有交通，祂儿子耶稣的血也洗净我们一切的罪。』这指明当我们与神有交通，享受祂的时候，我们会看见在我们与神之间有难处，这难处就是罪。
4The sequence of the offerings in Leviticus corresponds to the sequence in chapter one of 1 John. Verse says, “God is light, and in Him is no darkness at all.” Verse 6 tells us that if we say that we have fellowship with the very God who is light and yet “walk in the darkness, we lie and are not practicing the truth.” Verse 7 continues, “But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.” This indicates that as we are having fellowship with God and enjoying Him, we will realize that between us and God there is a problem, and this problem is sin.
罪性与罪行
Sin and Sins
5新约用单数的罪和复数的罪说到罪的问题。单数的罪是指内住的罪，是从撒但藉著亚当住进入人类里面，（罗五12，）这是罗马书第二段，五章十二节至八章十三节（七章五节除外，那里是说到诸罪）所对付的。复数的罪是指罪的行为，即内住之罪的果子，是罗马书第一段，一章十八节至五章十一节所对付的。然而，约壹一章七节单数的罪连同形容词『一切的，』不是指内住的罪，乃是指我们重生后所犯的每一个罪。（约壹一10。）这些罪玷污了我们原先被洗净的良心，在我们与神的交通中，需要主耶稣的血将其洗净。我们单数的罪，就是在我们性情里内住的罪，（罗七17，）已经藉著基督作我们的赎罪祭（利四，赛五三10，罗八3，林后五21，来九28）解决了。我们复数的罪，就是我们的过犯，已经藉著基督作我们的赎愆祭（利五，赛五三11，林前十五3，彼前二24，来九28）解决了。我们重生以后，还需要接受基督作我们的赎罪祭，如约壹一章八节所指明的，以
5The New Testament deals with the problem of sin by using both the word sin in singular and the word sins in plural. Sin refers to the indwelling sin, which came through Adam into mankind from Satan (Rom. 5:12). It is dealt with in the second section of Romans, 5:12 to 8:13 (with the exception of 7:5, where sins is mentioned). Sins refer to the sinful deeds, the fruits of the indwelling sin, which are dealt with in the first section of Romans, 1:18 to 5:11. However, the singular sin in 1 John 1:7 with the adjective all does not denote the indwelling sin but every single sin we have committed (v. 10) after we have been regenerated. This sin defiles our purged conscience and needs to be cleansed away by the blood of the Lord Jesus in our fellowship with God. Our sin, the indwelling sin in our nature (Rom. 7:17), has been taken care of by Christ as our sin offering (Lev. 4; Isa. 53:10; Rom. 8:3; 2 Cor. 5:21; Heb. 9:26). Our sins, our trespasses, have been taken care of by Christ as our trespass offering (Lev. 5; Isa. 53:11; 1 Cor. 15:3; 1 Pet. 2:24; Heb. 9:28). After our regeneration we still need to take Christ as our sin offering as indicated in 1 John 1:8 and as our trespass offering as indicated in verse 9.
6及并赎愆祭，如约壹一章九节所指明的。
6
7约壹一章八节说，『我们若说自己没有罪，便是自欺，真理就不在我们里面了。』这节是说到内住的罪，就是我们与生俱来的罪。这是罗马五章十二节所说的罪。我们若说我们得救重生后就没有罪，便是自欺。虽然我们得救重生了，也寻求主、爱主、与祂有交通，但我们仍有罪住在里面。这是事实，我们若否认，真理就不在我们里面。约壹一章九节接著说，『我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。』这是指承认我们重生以后的罪行，不是指承认重生以前的罪行。
7First John 1:8 says, “If we say that we do not have sin, we are deceiving ourselves, and the truth is not in us.” This verse speaks of indwelling sin, the sin which we inherited by our birth. This is the sin mentioned in Romans 5:12. If we say that, after we have been saved and regenerated, we do not have sin, we are self- deceived. Although we have been saved and regenerated and although we seek the Lord, love Him, and have fellowship with Him, we still have sin indwelling us. This is a fact. If we deny it, the truth is not in us. First John 1:9 goes on to say, “If we confess our sins, He is faithful and righteous that He may forgive us our sins and cleanse us from all unrighteousness.” This refers to the confession of our sins after our regeneration, not the confession of our sins before it. Here “sins” denotes our sinful deeds
约翰一书里之次序的图画
A Picture of the Sequence in 1 John
81利未记一至五章五种祭的次序，是约壹一章里之次序的图画。燔祭、素祭与平安祭带我们进入与神的交通。当我们接受基督作我们在神面前的燔祭，并接受基督作我们每日的生命供应时，我们就被带进神圣的平安里；在这平安里，我们在交通中享受三一神。所以我们经历头三个祭的结果，乃是与那是光的神有交通。在光中，我们看见我们的失败、错误、以及对别人不正确的态度。至终我们了解不仅我们有外面的罪行，还有住在肉体里的罪性。我们甚至了解，我们本身就是罪。我们深深了解，我们不过是罪而已。
8The sequence of the five offerings in Leviticus through 5 is a picture of the sequence in 1 John 1. The burnt offering, the meal offering, and the peace offering bring us into fellowship with God. When we take Christ as our burnt offering before God and when we take Him as our daily life supply, we are brought into divine peace, and in this peace we enjoy the Triune God in fellowship. Therefore, the issue of our experience of the first three offerings is fellowship with God, who is light. In the light we see our failures, our mistakes, and our wrong attitude toward others. Eventually we realize not only that we have outward sins but also that sin dwells in our flesh. We even realize that we ourselves are sin. We have the deep realization that we are nothing but sin.
9我们想要作得好、行得对，情况却恰好相反，我们就学著与保罗同说，『其实，不是我行出来的，乃是住在我里面的罪行出来的。』（罗七。）我们藉著与那是光的神有交通，就发现自己是有罪的：里面有罪性，外面有罪行。我们在里面有罪的『母亲，』外面有罪的行为，就是出于这罪的母亲的『孩子。』加拉太五章十九至二十一节说到肉体的行为。这些行为包括争竞、忌恨、分立、宗派。我们能说我们在召会生活中没有争竞和忌恨么？我们无法说这话。在召会生活中也可能有宗派；一些圣徒可能与某些人结党。这就是在哥林多的情形。『你们各人说，我是属保罗的，我是属亚波罗的，我是属矶法的，我是属基督的。』（林前一12。）我们若在召会生活或家庭生活中，有争竞、忌恨、分立、宗派，就是在肉体中生活行动。我们若说自己与神有交通，却仍有这些肉体的行为，就是在黑暗里行，也就是自欺。我们若在召会生活中有争竞、忌恨、分立、宗派，这就是说，我们的召会生活乃是在黑暗里。照样，我们若说我们是在与神的交通中，却错待我们的丈夫或妻子，就是自欺。我们若真实的以基督为我们的燔祭来满足神，并以基督为我们的素祭作我们每日的食物，就该在光中并行在光中。然后我们在神圣的光中，就会看见自己的失败和短缺。我们若对丈夫或妻子的态度不当，就会看见并承认这是不对的。我们若批评某些弟兄，或袒护一些圣徒，会知道这也是不对的。愿我们都乐意蒙光照，仰望主给我们光！我们若说我们享受主，就必须是在光中。
9We may try to be good and do what is right. However, our situation turns out to be the opposite, and we learn to say with Paul, “Now it is no longer I that do it, but sin that dwells in me” (Rom. 7:17). Through our fellowship with God, who is light, we discover 17 that we are sinful, that we have sin inwardly and sins outwardly. Inwardly we have a sinful “mother,” and outwardly we have sinful deeds, which are the “children” of this sinful mother. Galatians 5:19-21 speaks of the works of the flesh. These works include strife, jealousy, divisions, and parties. Can we say that we are without strife and jealousy in our church life? We cannot say this. In the church life there may also be parties; that is, the saints may take sides with certain ones. This was the situation in Corinth. “Each of you says, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ” (1 Cor. 1:12). If we have strife, jealousy, divisions, and parties in our church life or family life, we are living and acting in the flesh. If we say that we have fellowship with God and still have these works of the flesh, we are walking in darkness and we are self-deceived. If we have strife, jealousy, divisions, and parties in our church life, this means that our church life is in darkness. Likewise, if we say that we are in fellowship with God but are wrong in our attitude toward our husband or wife, we are self-deceived. If we truly take Christ as our burnt offering to satisfy God and as our meal offering to be our daily food, we should be in the light and walk in the light. Then in the divine light we will see our failures and shortcomings. If we have an improper attitude toward our husband or wife, we will realize this and confess that it is wrong. If we have criticized certain brothers or taken sides with certain saints, we will realize that this also is wrong. Oh, may we all be willing to be enlightened and look to the Lord for light! If we say that we are enjoying the Lord, we must be in the light.
10歌罗西一章十二节告诉我们，基督是众圣徒在光中所得的分。基督不是众圣徒在黑暗中、批评中或宗派中所得的分。我们在那里？在光里还是在黑暗里？我们若不是在光中，就不能享受基督作众圣徒的分。我们享受基督作头三种祭之后，就需要祂作赎罪祭。我们享受祂时，可能从全人深处说，『主，感谢你，我在你的面光中。我爱你，主，我接受你作我每日的供应。』光自然的就会照耀。光可能会照在你对你配偶所说的一句话上，或你对一位弟兄的批评上。我们会立刻认罪，并求主赦免。当我享受主的时候，主常常光照我对某人说的好话，给我看见这样说是出于肉体，出于天然，而不是出于灵。所以，我必须为自己对别人和别人优点的美言，向主认罪。
10Colossians 1:12 tells us that Christ is the portion of the saints in the light. Christ is not the portion of the saints in darkness or in criticism or in parties. Where are we—in light or in darkness? We cannot enjoy Christ as the portion of the saints unless we are in the light. After we enjoy Christ as the first three offerings, we need Him as the sin offering. As we are enjoying Him, we may say from the depths of our being, “Lord, I thank You that I am in Your presence. I love You, Lord, and I take You as my daily supply.” Spontaneously the light will shine. The light may shine on a word we spoke to our spouse or on our criticizing of a certain brother. Immediately we will confess and ask the Lord to forgive us. Quite often, as I was enjoying Him, the Lord enlightened me concerning my speaking well of a certain person and showed me that my speaking was from my flesh, from my natural being, not from my spirit. Therefore, I had to make confession to the Lord concerning my speaking well of others and of their good points.
11凡不在灵里的，不论好坏，都是出于一个源头－肉体。批评别人是出于肉体，从天然的人里说别人的好话，也是出于肉体。只有绝对照著灵行事、说话、为人，将心思置于灵，（罗八6，）我们所作的才不是出于肉体。在罗马八章四节保罗说，律法义的要求，成就在那些照著灵而行的人身上。保罗不是说，律法义的要求成就在作好事的人身上，因为作好事不是照著生命树，乃是照著知识善恶树。我们不要尝试作好，乃该简单的照著灵而行。若是我们的灵里没有膏油的涂抹，我们就不该说好说歹。这就是在灵里行动，蒙拯救脱离肉体。
11Anything that is not in the spirit, whether it is good or evil, is of one source—the flesh. Criticizing others is of the flesh, and speaking well of others from our natural being is also of the flesh. Only what we do by walking, speaking, and behaving absolutely according to the spirit, setting our mind on the spirit (Rom. 8:6), is not of the flesh. In Romans 8:4 Paul says that the righteous requirement of the law is fulfilled in those who walk according to the spirit. Paul does not say that when we do good things the righteous requirement of the law is fulfilled in us, for doing good things is not according to the tree of life but according to the tree of the knowledge of good and evil. Instead of trying to do good, we should simply walk according to the spirit. If we do not have the anointing in our spirit, we should not say anything good or bad. This is to walk in the spirit and to be delivered from the flesh
肉体与十字架
THE FLESH AND THE CROSS
12自从我把主的恢复带到美国起，我就一直强调四件事：基督、那灵、生命、召会。我对这四件事的负担，一直很重。然而在本篇信息中，我有负担说到肉体与十字架。我们需要认识甚么是肉体，以及肉体是怎样受了十字架的对付。今日在主的恢复中，我们需要关于肉体与十字架的话。我们对基督的享受可能满了酵和蜜，也可能缺了盐。所以我有负担将盐，就是十字架，供应给众召会。
12From the time I brought the Lord’s recovery to the United States, I have stressed four matters: Christ, the Spirit, life, and the church. The burden concerning these matters has been very heavy. In this message, however, I am burdened to speak about the flesh and the cross. We need to know what the flesh is and how it is dealt with by the cross of Christ. In the Lord’s recovery today, we need a word concerning the flesh and the cross. Our enjoyment of Christ may be full of leaven and honey and may also be lacking in salt. Therefore, I am burdened to minister salt, the cross, to the churches.
13说到肉体和十字架，我关注的不是道理，乃是经历。只要我们还活在这身体里，就仍有肉体。我们需要儆醒。不错，我们在受浸时已经与基督一同埋葬了，但撒但却想要把那已经埋葬的复活过来。所以，我们需要儆醒，特别是在早晨起来的时候。晚上我们在交通中享受了主之后，可能睡得很平安。但我们早晨起来时，邪恶的肉体可能想要跟我们起来。虽然肉体已经埋葬了，牠仍想要鼓动我们对妻子、丈夫、或某位弟兄有消极的思想。我们要晓得，这种思想就是我们肉体邪恶的复活。这时候我们需要祷告说，『主，怜悯我。我不要凭你仇敌所鼓动的这个丑陋的肉体行。我要享受你，主。』然后，我们也许流著泪继续祷告：『父，我接受你的儿子，就是我亲爱的主作我的燔祭。我无法绝对为著你，但我能在祂里面享受这样的生命。父，我以祂为我的燔祭献给你。我也接受祂作我每日的食物。』这样的祷告会带我们进入对基督作平安祭的享受里。然后，当我们在主的面前，我们就会蒙光照、被暴露，看见自己是甚么样的人。这时，我们需要亲爱的主耶稣作我们的赎罪祭。这就是以那位是我们燔祭、素祭和平安祭的基督，为我们的赎罪祭。这次序不是道理的，乃是按照我们亲身、经常的经历。
13In speaking about the flesh and the cross, my concern is not doctrinal but experiential. As long as we live in this body, we still have the flesh. We need to be on the alert. Yes, we have been buried with Christ in baptism, but Satan tries to resurrect what has been buried. Therefore, we need to be watchful, especially when we rise up in the morning. Having enjoyed the Lord in fellowship the night before, we may have slept peacefully. But when we rise up in the morning, the evil flesh may try to follow us. Although the flesh has been buried, it will still try to incite us to think negatively about our wife or husband or about certain brothers. We need to realize that such thoughts are a devilish resurrection of our flesh. At such a time we need to pray, saying, “Lord, have mercy on me. I do not want to walk by this ugly flesh instigated by Your enemy. I want to enjoy You, Lord.” Then, perhaps with tears, we may go on to pray, “Father, I take Your Son, my dear Lord, as my burnt offering. I cannot be absolutely for You, but I can enjoy such a life in Him. I take Him as my burnt offering to offer to You, Father. I also take Him as my daily food.” This will bring us into the enjoyment of Christ as the peace offering. Then, as we are before the Lord, we will be enlightened and exposed, and we will see what kind of person we are. At this point we need the dear Lord Jesus as our sin offering. This is to take as our sin offering the very Christ who is our burnt offering, meal offering, and peace offering. This sequence is not a doctrinal matter. Rather, it is according to our personal, and often painful, experience
14每当我们与三一神享受平安时，就会看见我们需要赎罪祭。我们会向神认罪说，『父，我从不晓得我是这么的有罪；我不只有罪，我就是罪。罪住在我的肉体里，我就是罪的总和。我实在需要主耶稣作我的赎罪祭。我何等宝贝祂作我的赎罪祭！』凡出于肉体的都是罪。无论我们批评人或赞美人，源头都是在肉体里，就都是罪。对付肉体惟一的路就是十字架，盐。我们在日常生活、家庭生活和召会生活中，都需要更多的盐。只有当我们有盐的时候，『细菌』才无法活动。今天的召会生活需要『除虫措施，』就是藉著经历十字架来杀菌。这杀死是主的怜悯，是主对我们怜悯的救恩。
14Whenever we have the experience of enjoying peace with the Triune God, we will realize our need of the sin offering. We will confess to the Lord, saying, “Father, I have never realized that I am so sinful. I am not only sinful—I am sin. Sin dwells in my flesh, and I am a totality of sin. I surely need my Lord Jesus to be my sin offering. How I treasure Him as my sin offering!” Whatever issues from the flesh is sin. Whether we criticize others or praise them, both have their source in the flesh and are sin. The only way to deal with this flesh is the cross, the salt. We need much salt in our daily life, family life, and church life. Only when we have the salt will the “germs” become inactive. The church life today needs “pest control,” the killing of germs by the experience of the cross. This killing is the Lord’s mercy; it is the Lord’s merciful salvation to us.
罪、肉体、撒但、世界
SIN, THE FLESH, SATAN, AND THE WORLD
15按照新约，有四样东西是不能分开的：罪、肉体、撒但、世界。这四者乃是一。
15According to the New Testament, there are four things that cannot be separated: sin, the flesh, Satan, and the world. These four things are one
圣经中肉体的三种意义
Three Denotations of Flesh in the Bible
16在圣经里，『肉体』一辞有不同的意义。首先，肉体是指人的肉身。（创二21。）第二，在创世记六章三节，肉体是指堕落的人。这也是这辞在罗马三章二十节的意义。保罗在那里说，『凡（属）肉体（的人），都不能本于行律法在神面前得称义。』第三，肉体是指败坏的身体。（罗七18。）神创造了人的身体。但身体败坏了，就成为肉体。属灵的人活在灵里，天然的人活在魂里；相对的，属肉体或属肉的人，活在肉体的情欲里。（林前三1，3，二14。）
16In the Bible the word flesh has different denotations. First, the flesh denotes the meat of the human body (Gen. 2:21). Second, in Genesis 6:3 the flesh denotes fallen mankind. This is also the denotation in Romans 3:20, where Paul says that “by the works of law no flesh shall be justified” before God. Third, the flesh denotes the corrupted body (Rom. 7:18). God created the human body. But after the body was corrupted, it became the flesh. In contrast to a spiritual person, who lives in the spirit, and a natural person, who lives in the soul, a fleshly, or fleshy, person lives in the lusts of the flesh (1 Cor. 3:1, 3; 2:14).
话成了肉体
The Word Becoming Flesh
17约翰一章十四节说，『话成了肉体。』这里的肉体是甚么意思？按整卷约翰福音来看，一章十四节的肉体是指堕落、有罪的人。神，就是话，成了堕落、有罪的人，但只有其样式。保罗在罗马八章三节把这点说得很清楚。他在那里告诉我们，神『在罪之肉体的样式里…差来了自己的儿子。』这证明约翰一章十四节的『肉体』乃是罪的肉体。话成为肉体的意思是神成为罪人的样式。雷黎博士（Dr.Ryrie）在这节的注解里说，『耶稣基督是独一的，因为祂从永远就是神，却在成为肉体里使自己与有罪的人性联合。』
17John 1:14 says, “The Word became flesh.” What is the meaning of flesh here? According to the context of the whole Gospel of John, the flesh in 1:14 denotes fallen, sinful man. God, the Word, became a fallen, sinful man but only in likeness. Paul makes this clear when he tells us in Romans 8:3 that God sent “His own Son in the likeness of the flesh of sin.” This proves that the flesh in John 1:14 is the flesh of sin. The meaning of the incarnation is that God became a sinful man in likeness. In his note on this verse, Dr. Ryrie says, “Jesus Christ was unique, for He was God from all eternity and yet joined Himself to sinful humanity in the incarnation.”
1821:4-铜蛇的豫表（约三14，民二一4～9）指明基督所有的，并不是罪的肉体，只是罪之肉体的样式。以色列人在旷野时犯罪得罪神，为火蛇所咬，濒临死亡。那时，在神眼中，他们已经是死的。神嘱咐摩西举起铜蛇，叫铜蛇替他们受神的审判；他们仰望那铜蛇，就得救而活了。铜蛇是他们的救主。这乃是豫表。在约翰三章十四节，主耶稣将这豫表应用到自己身上，表明当他在肉体里时，用保罗的话说，祂乃是在罪之肉体的样式里，就是铜蛇的形状，有蛇形而无蛇毒。基督成为罪之肉体的样式，却与肉体的罪无分无关。（林后五21，来四15。）铜蛇是基督作我们救主的豫表。『摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信入祂的都得永远的生命。』（约三14～15。）
18The type of the brass serpent (John 3:14; Num. 9) indicates that Christ did not have the flesh of sin but only the likeness of the flesh of sin. When the children of Israel sinned against God, they were bitten by serpents and were dying. Actually, in the sight of God, they were dead. God told Moses to lift up a brass serpent on their behalf for God’s judgment, that by looking upon that brass serpent they might be saved and live. The brass serpent was their savior. This is a type. In John 3:14 the Lord Jesus applied this type to Himself, showing that when He was in the flesh, He was, to use Paul’swords, in the likeness of the flesh of sin, which likeness was the form of the brass serpent. It had the form of the serpent but not the poison. Christ was made in the likeness of the flesh of sin, but He had no participation in the sin of the flesh (2 Cor. 5:21; Heb. 4:15). The brass serpent is a type of Christ as our Savior. “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that everyone who believes in Him may have eternal life” (John 3:14-15).
神的羔羊，铜蛇，和一粒麦子
The Lamb of God, the Brass Serpent, and the Grain of Wheat
19约翰福音用了三个表号来描述基督的死：神的羔羊、（约一29、）铜蛇、（约三14、）和麦子。（约十二。）这些表号描述基督作我们救主的三方面。在对付罪的一面，祂是羔羊。在对付古蛇撒但的一面，祂是铜蛇，就是在罪之肉体的样式里的一位。在释放神圣的生命以产生我们作神许多的儿子一面，祂是一粒麦子。所以，祂是羔羊救主，祂是蛇救主，祂也是麦粒救主。我们有祂在三方面作我们的救主－对付我们的罪，废除古蛇，并产生我们为神的众子。我相信神所造的人亚当是很俊美的。相反的，主耶稣并没有佳形美容，外表也不吸引人。（赛五三2。）祂是常经忧患的人。（赛五三3。）我们的主成了堕落之人的样式。然而主耶稣在十字架上时，神把那样式算为真实的。
19In the Gospel of John three figures are used to describe Christ in His death: the Lamb of God (1:29), the brass serpent (3:14), and a grain of wheat (12:24). These figures describe three aspects of Christ as our 24 Savior. In dealing with sin, He is the Lamb. In dealing with Satan, the old serpent, He is the brass serpent, the One in the likeness of the flesh of sin. In releasing the divine life to produce us as the many sons of God, He is the grain of wheat. Therefore, He is the Lamb- Savior, He is the Serpent-Savior, and He is the Grain- Savior. We have Him as our Savior in three aspects— to deal with our sin, to destroy the old serpent, and to produce us as the many sons of God. I believe that Adam, the man created by God, was handsome. The Lord Jesus, on the contrary, had no comeliness or beauty and was not outwardly attractive (Isa. 53:2). He was a man exhausted from all kinds of sorrow (Isa. 53:3). Our Lord became a fallen man in likeness. However, when the Lord Jesus was on the cross, God counted that likeness as real.
藉著基督在十字架上的死，对付肉体里的罪、旧人、撒但与世界
Sin in the Flesh, the Old Man, Satan, and the World Dealt With through the Death of Christ on the Cross
20新约强调一个事实，就是基督是在肉体里被钉十字架，是在肉体里死的。祂是在神所定罪的肉体里死的。罗马八章三节说，『神…在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在肉体中定罪了罪。』主耶稣在肉体中被钉十字架的时候，神就在肉体中定罪了罪。罪不仅是一件事，乃是一个人位；这人位需要被定罪。藉著主在十字架上的死，神就在肉体中定罪了罪。这就是说，当肉体被钉十字架时，肉体中的罪就被定罪了。
20The New Testament emphasizes the fact that Christ was crucified in the flesh and died in the flesh. He did not die in anything other than the God - condemned flesh. Romans 8:3 says, “God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” When the Lord Jesus was crucified in the flesh, God condemned sin in the flesh. Sin is not merely a matter; sin is a person, and this person needed to be condemned. Through the Lord’s death on the cross, God condemned sin in the flesh. This means that when the flesh was crucified, sin in the flesh was condemned.
21罗马六章六节告诉我们，我们的旧人已经与基督同钉十字架。我们的旧人是在肉体里。因著基督是在肉体里被钉十字架，我们在肉体里的旧人，就与基督同钉十字架。我们的旧人
21Romans 6:6 tells us that our old man was crucified with Christ. Our old man is in the flesh. Because Christ was crucified in the flesh, our old man, who is in the flesh, could be crucified with Him. Our old man was crucified with Christ in the flesh
22乃是在肉体里与基督同钉十字架。
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23藉著基督的死，不仅罪被定罪，不仅旧人被钉死，魔鬼撒但也被废除了。（来二14。）不仅如此，藉著基督的十字架，世界也受了审判，世界的首领，世界的王也被赶出去了。（约十二31。）所以，藉著基督在十字架上的死，四样东西都受了对付：肉体中的罪，旧人、撒但、世界。这就是说，藉著基督在肉体里的死，一切消极的事物都受了对付。每当我们接受基督作我们的赎罪祭，我们都需要有这样的领会。基督作了赎罪祭，意思就是肉体里的罪已经被定了罪，我们的旧人已经被钉十字架，撒但已经被废除，世界已经受了审判，世界的王已经被赶出去。我们都需要学著取用基督作这样的赎罪祭。我们藉著基督作燔祭、素祭、平安祭而进入与三一神的交通，接著我们就需要应用基督作我们的赎罪祭。
23Through the death of Christ not only was sin condemned and not only was our old man crucified, but also Satan, the Devil, was destroyed (Heb. 2:14). Furthermore, through the cross of Christ the world was judged and the ruler, the prince, of the world was cast out (John 12:31). Therefore, through the death of Christ on the cross four things were dealt with: sin in the flesh, the old man, Satan, and the world. This means that through Christ’s death in His flesh all negative things were dealt with. We need to have this realization whenever we take Christ as our sin offering. The sin offering means that sin in the flesh has been condemned, that our old man has been crucified, that Satan has been destroyed, and that the world has been condemned and the ruler of the world cast out. We all need to learn to take Christ as such a sin offering. When we enter into fellowship with the Triune God through Christ as the burnt offering, the meal offering, and the peace offering, then we need to apply Christ as our sin offering