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利未记生命读经 · 第19篇

赎罪祭－基督为著神子民的罪性（二）

The Sin Offering Christ For The Sin Of God’sP eople (2
1读经：利未记4:1-7,13-18,22-25,27-。在本篇信息中，我们要说到与赎罪祭有关的许多事。
1Scripture Reading: Lev. 4:1-7, 13-18, 22-25, 27-30, 32-34 30, 32-34 In this message we will cover a number of matters related to the sin offering.
壹 赎罪祭的意义
I. THE SIGNIFICANCE OF THE SIN OFFERING
一 为著误犯的罪
A. For the Sin of Ignorance
2利未记四章多次说到误犯的罪。（利四1～2，13，22，27。）误犯的罪是指过错、失误；亦即无意的犯罪。虽然我们无意犯罪，却在无意间犯了罪。利未记四章里误犯的罪，表征在我们堕落性情里的罪，就是内住的罪。我们从亚当所承受的罪，就住在我们的肉体里。我们许多时候在无意中就犯了罪。这些罪是来自那内住的罪。罪藉著亚当的堕落而来，进到人类中间。（罗五12。）所以，全人类都有一样称为罪的东西。
2A number of times Leviticus 4 speaks of the sin of ignorance (vv. 1-2, 13, 22, 27). A sin of ignorance refers to a mistake, error, or oversight; that is, it denotes sinning unintentionally. Although we may not have the intention to sin, we nevertheless sin unintentionally. The sin of ignorance in Leviticus 4 signifies the sin in our fallen nature, the indwelling sin. The sin which we inherited from Adam dwells in our flesh. Many times we sin unintentionally. These sins come from the indwelling sin. Sin came in through Adam’s fall and entered into the human race (Rom. 5:12). Therefore, with all human beings there is something called sin
3在罗马七章的罪是人位化的，因为牠能住在我们里面，（罗七17，）杀我们，（罗七11，）并在我们里面作许多事。因此，罪是个活的人位。我们找不到一节说，罪是撒但自己。但圣经指明，罪是撒但的性情。罪既是撒但的性情，实际上就是撒但自己。当亚当堕落的时候，罪进入了人类。这就是说，亚当的堕落就给罪，就是给撒但的性情，甚至给撒但自己开了门，进到我们里面。罗马七章清楚告诉我们，罪住在我们的肉体里。（罗七17，20，23。）我们时常想要行善，譬如孝敬父母或尊敬兄长，但行出来却刚刚相反。我们在无意中就犯了罪，作了一些我们并不想作的事。因著保罗有这种经历，他能说，『不是我行出来的，乃是住在我里面的罪行出来的。』（罗七20下。）
3In Romans 7 sin is personified, because it can dwell in us (v. 17), kill us (v. 11), and do many things in us. Thus, sin is a living person. We cannot find a verse which says that sin is Satan himself. However, the Bible indicates that sin is the nature of Satan. Since sin is the nature of Satan, sin is actually Satan himself. Sin entered the human race at the time of Adam’s fall. This means that Adam’s fall opened the gate for sin, which is the nature of Satan and even Satan himself, to come into our being. Romans 7 tells us clearly that sin dwells in our flesh (vv. 17, 20, 23). We have often wanted to do good, for example to honor our parents or regard our brother, yet the outcome was just the opposite. We sinned unintentionally, doing something that we had no intention of doing. Because Paul had this kind of experience, he could say, “It is no longer I that do it but sin that dwells in me” (Rom. 7:20b
4在罗马七章，我们看见两个人。一个人不要犯罪，在这个人里面有另一个人却犯罪。这指明保罗是在活两个人的生命－一个是他自己，大数扫罗的生命，另一个是那称为罪者的生命。这两个人活在一起，但不是甘心乐意的。有时候他们是好朋友，有时候他们彼此相争。
4In Romans 7 we can see two persons. One person does not want to sin, and the other person, who is within the first person, sins. This indicates that Paul was living a life of two persons—a life of himself, Saul of Tarsus, and a life of something that is called sin. These two persons lived together, but not willingly. Sometimes they were good friends, and sometimes they fought with each other.
5罗马七章不仅描绘了我们得救前的经历，甚至也描绘了我们今天的经历。你难道没有发现，在你里面正进行著一场争战？一面我们可能说，『我爱召会。』但另一面有个东西在我里面说，『我不喜欢召会。』有时候我们可能说，『我爱所有的圣徒。他们都是亲切可爱的。』但可能有一个长老是我们爱不来的。在我们里面有一场争战。我们切慕圣别，但结果并不圣别。我们终日都在犯误犯的罪。我们可能已经作了多年的基督徒，但在我们里面仍有争战进行著。我们想要完全，却作了许多事都是误犯的罪。所以，罪既住在我们里面，我们也常犯误犯的罪，我们就是不可靠的。
5Romans 7 is a picture of our experience not only before we were saved but even today. Have you not discovered that there is a war going on within you? On the one hand, we may say, “I love the church.” On the other hand, something within us says, “I do not like the church.” Sometimes we may say, “I love all the saints. All of them are dear and lovable.” However, there may be a certain elder whom we cannot love. There is a fighting within us. We aspire to be holy, but the outcome is not holiness. All day long we commit sins of ignorance. We may have been Christians for years, but there is still a war going on within us. We may want to be perfect, but we do many things that are sins of ignorance. Therefore, since sin dwells within us and we commit sins of ignorance, we are not trustworthy
6凡我们所作，出于肉体的，就是罪。在神的眼中，甚至我们出于肉体的爱也是罪。不仅坏事是罪，连出于肉体的好事也是罪。要紧的是源头，不是结果。所以加拉太五章二十四节说，『但那属基督耶稣的人，是已经把肉体连肉体的邪情私欲，都钉了十字架。』按人的观念，肉体可能看起来很好，也可能很坏。但不管我们是好，是坏、或是不好不坏，只要我们是肉体，我们就是罪。肉体与罪完全是一，（罗八3，）罪与撒但也完全是一。事实上，罪就是撒但。不仅如此，撒但与世界是一，世界与世界的王也是一。（约十二31。）这五样乃是一件东西：肉体、罪、撒但、世界、世界的王（权柄或权势）。今天的世界是与肉体、罪、撒但、世界的王关联著的。这里的『王』含示权柄或权势。世界实际上是为权势而争。每个人，每个国家都在争权夺势。到处都在为权力而争竞、敌对。连在大学里，教授和学生都在争权。一位教授可能说想要帮助社会，或想要发明一些东西有益于社会。事实上他和其他人一样，都在为权而争。争权乃是肉体、罪、撒但、世界、世界的王所生的结果。
6Anything that is done out of our flesh is sin. In the eyes of God, even our love that is out of the flesh is sin. Not only the bad things are sin, but even the good things that are out of the flesh are sin. It is the source, not the outcome or issue, that counts. This is the reason Galatians 5:24 says, “They who are of Christ Jesus have crucified the flesh with the passions and the lusts.” According to the human view, the flesh may seem to be good as well as bad. But whether we are good, bad, or in the middle, as long as we are flesh we are sin. The flesh is altogether one with sin (Rom. 8:3), and sin is altogether one with Satan. Actually, sin is Satan. Furthermore, Satan is one with the world, and the world is one with the prince of the world (John 12:31). These five things are one matter: the flesh, sin, Satan, the world, and the prince (the authority or power) of the world. Today’s world is related to the flesh, sin, Satan, and the prince of the world. The word prince here implies authority or power. The world is actually the struggle for power. Every person and every nation are struggling for power. Everywhere there is competition, rivalry, for power. In the universities both the professors and the students are struggling for power. For example, a professor may say that he is trying to help society or that he wants to invent something to benefit society. Actually he, along with everyone else, is struggling for power. This struggle for power is the result, the issue, of the flesh, sin, Satan, the world, and the prince of the world.
7加拉太五章十六至二十六节说到肉体与那灵相争。这段的结语，二十六节说，『不要贪图虚荣，彼此惹气，互相嫉妒。』在这节里说到争夺虚荣，这指明甚至在召会生活中，也会有争夺虚荣的事。这里保罗的话是写给加拉太（古罗马帝国的一省）的众召会，（加一2，）这事实证明了这点。我们都在寻求虚荣。若不是这种光景，保罗不需要对我们说这话。我们可能认为加拉太五章十六至二十六节里所题的事，只存在于加拉太的众召会，今天并不存在于我们中间。然而，我们读这些经节的时候，不该只应用在他们身上，也该把自己包括在内。就如我们把约翰三章十六节应用在自己身上，照样，我们也该把加拉太五章十六至二十六节应用到自己身上。赎罪祭的含义很广。这祭不仅对付罪本身，也对付我们的肉体，对付在我们肉体中的那恶者撒但，对付世界并对付争权。按圣经来看，罪与这四者密切相联。撒但是世界的王，撒但甚至为此而骄傲。以赛亚十四章启示，他虽然与神接近，却不以为满足。他想要在神之上，至少与神不相上下。所以，当圣经定罪罪的时候，就定罪了撒但，也定罪了肉体、世界和争权。发生在地上的每一件事，都与争权有关。人一切美好的言论、演讲、解释，都不过是遮盖争权的外衣。
7Galatians 5:16-26 speaks of the struggle between the flesh and the Spirit. Verse 26, the concluding verse of this section, says, “Let us not become vainglorious, provoking one another, envying one another.” In this verse is the struggle for vainglory. This indicates that even in the church life there may be the struggle for vainglory. This is proved by the fact that Paul’sword here was written to churches, to the churches of Galatia (Gal. 1:2), which was a province of the ancient Roman Empire. We all seek vainglory. If this were not our situation, Paul would not have needed to say this word to us. We may think that the things mentioned in 5:16-26 existed among the churches of Galatia but are not among us today. However, we should not read these verses as applying to them alone; we should include ourselves when we read such verses. Just as we apply John 3:16 to ourselves, so we should also apply Galatians 5:16-26. The sin offering has a broad denotation. It deals not only with sin itself but also with our flesh, with Satan, the evil one in our flesh, with the world, and with the struggle for power. According to the Bible, sin is involved with these four things. Satan is the prince of the world. Satan may even be proud of being such a prince. Isaiah 14 reveals that although he was close to God, he was not satisfied. He wanted to be above God or at least to be in rivalry with Him. Therefore, when the Bible condemns sin, it condemns Satan and also the flesh, the world, and the struggle for power. Everything that is happening on earth is related to the struggle for power. All the good speeches, lectures, and explanations given by men are just cloaks to cover the struggle for power
二 神在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在基督的十字架上，在肉体中定罪了罪
B. God Sending His Son in the Likeness of the Flesh of Sin and concerning Sin, Condemning Sin in the Flesh on the Cross of Christ
8赎罪祭也表征神，既在罪之肉体的样式里，并为著罪，差来了自己的儿子，就在十字架上，在肉体中而定罪了罪。（罗八3。）基督成为肉体，也就是在罪之肉体的样式里来。（约一14。）不仅如此，神使基督，那不知罪的，在十字架上替我们成为罪。（林后五21。）当基督在十字架上时，祂是为我们的罪在蛇的形状里受了审判。（约三14。）这样，神就在基督的十字架上，在肉体中定罪了罪。
8The sin offering also signifies that God, sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh on the cross of Christ (Rom. 8:3). Christ became flesh; that is, He came in the likeness of the flesh of sin (John 1:14). Furthermore, God made Christ, who did not know sin, sin on our behalf on the cross (2 Cor. 5:21). While Christ was on the cross, He was judged in the form of the serpent for our sin (John 3:14). In this way God condemned sin in the flesh on the cross of Christ.
贰 赎罪祭的功效
II. THE EFFICACY OF THE SIN OFFERING
9赎罪祭的功效不仅在于牠对付罪的事实。牠的结果远超于此。在赎罪祭中，那包含在基督肉体中堕落的人，旧人，也受了对付；（罗六6；）那在堕落之人性情中的罪也被定了罪；（罗八3；）撒但，罪的本身，也被废除；（来二14；）世界也受了审判；世界的王也被赶出去。（约十二31。）这是圣经中对赎罪祭之功效的启示。
9The efficacy of the sin offering is not just in the fact that it deals with sin. The result is far greater. In the sin offering, the fallen man, the old man, included in the flesh of Christ, is dealt with (Rom. 6:6); sin in the nature of fallen man is condemned (Rom. 8:3); Satan, sin itself, is destroyed (Heb. 2:14); the world is judged; and the prince of the world is cast out (John 12:31). This is the revelation in the holy Word concerning the efficacy of the sin offering
10我们若看见这启示，就会看见以基督为我们的赎罪祭，不仅是认罪并对付罪的事。以基督为我们的赎罪祭，也是使我们的旧人、撒但、世界和争权受到对付。这些事既包括在赎罪祭里，以基督为我们的赎罪祭就不是简单的事，乃是包括堕落的人、堕落之人性情中的罪、撒但、世界与争权的事。
10If we see this revelation, we will see that taking Christ as our sin offering is not simply a matter of confessing our sin and having it dealt with. Taking Christ as our sin offering also means that our old man, Satan, the world, and the struggle for power are dealt with. Since all these things are included in the sin offering, taking Christ as our sin offering is not a simple matter but a matter that involves the fallen man, sin in the nature of fallen man, Satan, the world, and the struggle for power
参 献赎罪祭所用
III. DIFFERENT KINDS OF CATTLE
不同的牲口
FOR THE SIN OFFERING
11在利未记四章，可用各种不同的牲口来献赎罪祭。
11In Leviticus 4 there are different kinds of cattle for the sin offering
一 公牛犊、公山羊、母山羊或母绵羊羔
A. A Young Bull, a Buck of the Goats, a Ewe of the Goats, or a Female Lamb
12赎罪祭可能是一只公牛犊，一只公山羊，一只母山羊或母绵羊羔。（利四3，14，23，28，32。）这表征基督作赎罪祭，给不同的人，有不同程度的经历。对于作赎罪祭的基督自己来说，祂总是一样的，并没有大小的分别。然而，我们对基督这赎罪祭的领会、呈献和应用，程度却有不同。
12The sin offering may be a young bull, a buck of the goats, a ewe of the goats, or a female lamb (Lev. 4:3,14, 23, 28,32). This signifies that Christ as the sin offering is experienced by different people in different degrees. In Himself as the sin offering, Christ does not differ in size. He is always the same. However, our realization, presentation, and application of Christ as the sin offering may differ in degree
13基督作我们赎罪祭的大小，在于我们以基督作赎罪祭的程度。我们以基督作我们的赎罪祭，可能程度较低，也可能程度较高。一位弟兄可能仅仅以基督作他的赎罪祭来对付他的罪，并不晓得罪含示肉体。第二位弟兄晓得赎罪祭含示对付肉体，但不晓得牠也含示对付撒但。我们若是看见，只要罪住在我们里面，肉体、撒但、世界、争权也都存在我们里面，那时我们就能以基督为大公牛献上。
13The size of Christ as our sin offering depends on the degree to which we take Christ as our sin offering. We may take Christ as our sin offering to a lower degree or to a higher degree. One brother may take Christ as his sin offering to deal only with his sin, not realizing that sin implies the flesh. A second brother may realize that the sin offering implies the flesh but may not realize that it also implies dealing with Satan. If we see that as long as sin dwells in us, the flesh, Satan, the world, and the struggle for power are also present, we can offer Christ as a large bull.
二 没有残疾
B. Without Blemish
14利未记四章告诉我们，赎罪祭该是没有残疾的。（利四3，23，28，32。）这表征基督是没有罪的。（林后五21，来四15。）肆按手在供物的头上利未记四章说到按手在供物的头上。（利四4，15，24，29，33。）这表征献祭者与供物的联合。
14Leviticus 4 tells us that the sin offering is without blemish (vv. 3, 23, 28, 32). This signifies that Christ is without sin (2 Cor. 5:21; Heb. 4:15). IV. LAYING HANDS ON THE HEAD OF THE OFFERING Leviticus 4 speaks of laying hands on the head of the offering (vv. 4,15, 24, 29, 33). This signifies the union of the offerer with the offering
15伍祭牲宰于耶和华面前赎罪祭要宰于耶和华面。（利四，15，24。）这表征基督作赎罪祭，宰于神前，是神所认可的。（赛五三10上。）
15V. THE OFFERING SLAUGHTERED BEFORE JEHOVAH The sin offering was slaughtered before Jehovah (vv. 4, 15, 24). This signifies that Christ as the sin offering 4 was slaughtered before God, that He was recognized by God (Isa. 53:10a).
陆 赎罪祭的血
VI. THE BLOOD OF THE SIN OFFERING
16赎罪祭的血有四种不同的功效。一取些血带进会幕，
16The blood of the sin offering has four different kinds of effects. A. Some of the Blood Brought into the Tent of Meeting
对著至圣所旳幔子，弹血七次
and Sprinkled Seven Times toward the Veil of the Holy of Holies
17赎罪祭的血要取些带进会幕，并对著至圣的幔子，弹血七次。（利四5～6，16～17。）这表征基督的血为著我们的就赎被带到诸天之上的至圣所（来九12）。基督的血在至圣所里，遮盖我们与神之间的光景。
17Some of the blood of the sin offering was brought into the tent of meeting and sprinkled seven times toward the veil of the Holy of Holies (Lev. 4:5-6, 16-17). This signifies that the blood of Christ has been brought into the Holy of Holies in the heavens for our redemption (Heb. 9:12). Christ’s blood covers our situation with God in the Holy of Holies
二 把些血抹在馨香香料之坛的四角上
B. Some of the Blood Put upon the Horns of the Incense Altar
18把些血抹在馨香香料之坛的四角上。（利四7上，18上。）这表征基督之血的救赎是有功效的，使我们在祷告中得以接触神。（来十19。）这是我们需要藉著血祷告，藉著血在祷告中接触神的原因。
18Some of the blood was put upon the horns of the incense altar (Lev. 4:7a, 18a). This signifies that the redemption of Christ’s blood is effective for us to contact God in prayer (Heb. 10:19). This is why we need to pray through the blood, contacting God in our prayer through the blood
三 取些血抹在燔祭坛的四角上
C. Some of the Blood Put upon the Horns of the Altar of Burnt Offering
19取些血抹在燔祭坛的四角上。（利四25上，30上，34上。）这表征基督的血为著我们的救赎是有功效的。作赎罪祭之基督的血，把我们带到神面前，就是带到至圣所里面；牠给我们地位和权利，在祷告中接触神；并且祂为著我们的救赎是有功效的。
19Some of the blood was put upon the horns of the altar of burnt offering (Lev. 4:25a, 30, 34a). This signifies that the blood of Christ is effective for our redemption. The blood of Christ as the sin offering brings us into the presence of God, that is, into the Holy of Holies; it gives us the position and right to contact God in prayer; and it is effective for our redemption
四 把剩下的血倒在燔祭坛的基座那里
D. All the Rest of the Blood Poured Out at the Base of the Altar of Burnt Offering
20把剩下的血倒在燔祭坛的基座那里。（利四7下，18下，25下，30下，下。）这表征基督的血在十字架的立脚点上，使我们的良心平安，得蒙救赎，蒙神悦纳。
20All the rest of the blood was poured out at the base of the altar of burnt offering (4:7b, 18b, 25b, 30b, 34b). This signifies the blood of Christ at the standing of 34 the cross for the peace in our conscience that we are redeemed and accepted by God.