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利未记生命读经 · 第20篇

赎罪祭－基督为著神子民的罪性（三）

The Sin Offering Christ For The Sin Of God’sP eople (3
1读经：利未记4:8-15,19,21,26,31,。在我们来看赎罪祭的更多方面之前，我想进一步说到罪。在新约，罪是人位化的东西，这不是小事，乃是非常重要的事。
1Scripture Reading: Lev. 4:8-15, 19, 21, 26, 31, 35; 6:25; 16:3, 5 35; 6:25; 16:3, 5 Before we consider more aspects of the sin offering, I would like to give a further word concerning sin. In the New Testament sin is a personified matter. It is not something small but is a very crucial matter.
2在宇宙中有两个源头。一个是神，另一个是撒但，就是神的仇敌，对头（撒但这辞的意思是对头）。当撒但开始与神争权时，他就成了神的仇敌与对头。（赛十四。）撒但也曾就著权势这面来试诱主耶稣。（路四5～7。）今天整个宇宙乃是撒但与神之间争权的事。全世界都跟随了撒但，成了这邪恶争斗的一部分。所以，在撒但的影响之下，全人类都在争权。譬如，一个公司里的职员会为升迁而争。这是宇宙争权的一小部分，这样的争权处处可见。罪有五个项目，就是肉体、罪、撒但、世界、世界的王。这五个项目的总和就是罪。世界的王表征争权。每一个人，包括小孩子，都喜欢作王、作首领；今天到处都有争权。我们要看见，这争权与赎罪祭有关。
2In this universe there are two sources. One is God, and the other is Satan, God’se ne my and adversary (the word Satan means adversary). Satan became God’se ne my and adversary when he entered into a struggle with God for power (Isa. 14). Satan also tempted the Lord Jesus with respect to power (Luke 4:5-7). The whole universe today is a matter of the power struggle between Satan and God. All the world follows Satan and has become a part of this evil struggle. Therefore, under the influence of Satan, all of humankind is engaged in a power struggle. For example, the employees in a certain corporation may be striving for a promotion. This is a small part of the universal power struggle, a struggle that can be found everywhere. This power struggle is one of the five items whose aggregate is sin. These items are the flesh, sin, Satan, the world, and the prince of the world. The prince of the world signifies the struggle for power. Every human being, including little children, likes to be a prince, a leader, and everywhere on earth today there is a power struggle. As we will see, this power struggle is related to the sin offering
3我们向主悔改，接受祂作救主时，就蒙光照看见自己是邪恶的，且在神的定罪之下。我们越爱主，就越看见自己是邪恶的。信徒越祷告，就越觉得自己是何等的邪恶。至终我们了解，今天即使是追求主的基督徒，也不过是个罪的总和。我们不仅邪恶、有罪－我们就是罪的总和。我们若看见自己有罪，并且认罪，会发现越认罪，就有越多的罪要认。我在一九三五年有过这样的经历。有一天，我深深感觉需要与主独处，于是到了一个隐密的地方，跪下来祷告，认自己的罪。我认罪认了很久。在这之前，我不晓得自己那么有罪，犯了那么多罪。我看见从我年少起所作的一切都是罪，我向主彻底的认罪。
3When we repented to the Lord and received Him as our Savior, we were enlightened to see that we are evil and under God’s condemnation. The more we love the Lord, the more we realize that we are evil. The more a believer prays, the more he feels that he is too evil. Eventually, we are brought to the realization that even today as a Christian seeking after the Lord we are nothing but a totality of sin. We are not only evil and sinful—we are the totality of sin. If we realize that we are sinful and begin to confess our sins, we may find that the more we confess, the more there is to confess. This was my experience in 1935. One day, having the deep sense that I needed to be alone with the Lord, I went to a secluded place, kneeled down, prayed, and began to confess my sins. My confession went on for a long time. Prior to that time, I did not know how sinful I was or how many sins I had. I saw that everything I had done since my youth was sinful, and I made a thorough confession to the Lord.
4我们需要祷告，并且接受主耶稣作我们的燔祭，作那绝对为著神的一位。享受基督作燔祭，会领我们以祂为我们生命的供应，为我们的素祭，就是基督在祂的人性里成为我们每日的食物。我们需要享受祂，直到我们感觉我们与神、与自己、并与每一个人都有了平安。我们立即就会在光中，这光会在我们里面，在我们之上，并在我们周围光照我们。这样，我们就知道自己有罪，而且就是罪。这是约壹一章的经历。神就是光。（约壹一5。）我们要与神有交通，就必须在光中行，如同神在光中。我们若这样行，就会看见我们有一样称为罪的东西。（约壹一7～8。）约壹一章所说的罪，不是小可的东西。罪就是神的仇敌撒但自己，也包括了撒但与神之间的争权。这争权包括了我们，我们也包括在其中。
4We need to pray and take the Lord Jesus as our burnt offering, as the One who is absolute for God. Enjoying Christ as the burnt offering will lead us to take Him as our life supply, as our meal offering, which is Christ in His humanity becoming our daily food. We need to enjoy Him until we feel that we have peace with God, with ourselves, and with everyone. Immediately we will be in the light, and the light will shine within us, upon us, and around us. Then we will realize that we have sinned and that we are sin. This is the experience in 1 John chapter one. God is light (v. 5). In order to have fellowship with Him, we must walk in the light as He is in the light. If we do this, we will realize that we have something called sin (vv. 7-8). The sin spoken of in 1 John 1 is not an insignificant matter. Sin is God’se ne my, Satan himself, and it involves the power struggle between Satan and God. This power struggle includes us; we are involved in it
5为甚么我们没有绝对为著神？因为我们里面有些东西是为著自己，不是为著神。这就是争斗。一位姊妹在逛百货公司时，可能会经历这种争斗。她也许想买一样东西，但她感觉主并不赞同。她求主准她这一次买下这样东西。她的求实际上就是她与主之间争斗的标记。撒但就藏在这样的争斗里。
5Why are we not absolute for God? We are not absolute for God because something within us is for ourselves and not for God. This is the struggle. A sister may experience this struggle while shopping in a department store. She may want to buy a particular item, but she senses that the Lord does not agree. She begs the Lord to give her permission to make the purchase this one time. Her begging is actually a sign of a struggle between her and the Lord. Satan is hidden within such a struggle
6我们在许多事上都与主争斗。我们爱主，参加召会的聚会，完全投入召会生活。表面看来，样样都好。然而，只有我们自己知道，一天过一天，我们与神之间有多少争斗。神要我们绝对为著祂，但我们只愿意在某种程度上为著祂。我们可能批评别人没有绝对为著神，但我们自己又有多少是绝对为著神的？我们并没有毫无保留的绝对为著神，反倒与祂争权。谁能说他是绝对为著神的？既然没有人是绝对为著神的，我们就需要基督作我们的燔祭。只有基督是绝对为著神的。
6We struggle with the Lord about many things. We love the Lord, we attend the church meetings, and we participate fully in the church life. On the surface everything appears to be fine. However, only we ourselves know how much we are in a struggle with God day after day. God wants us to be absolute for Him, but we may be willing to be absolute for Him only to a certain degree. We may criticize others for not being absolute for God, but how much are we absolute for Him? Instead of being utterly absolute for God, we engage in a power struggle with Him. Who can say that he is absolute for God? Since none of us is absolute for God, we need Christ as our burnt offering. Only Christ is absolute for God.
7保罗在对付罪时，至终摸到更深的事－不仅摸到罪自己，更摸到罪的律。（罗七25，八2。）许多基督徒不晓得有罪的律这样的东西。你知道甚么是罪的律？罪的律就是那与神相争，自然而有的权能、力量和能力。我们里面有些东西是活的，是活跃的，牠蹲伏在我们里面，监督著我们。甚么时候只要我们有一点为著神的念头，我们里面就有个东西升起来胜过我们。这就是罪的律。在保罗的经历中，他发现不仅罪住在他的肉体里，并且每逢他想要为著神，他里面就有个自然的权能、力量和能力起来抵抗。这使他成了一个苦恼的人。（罗七24。）这就是罪的律，这是罪的更深意义。我们常被这蹲伏在里面的东西打败。譬如，我们也许想要爱主，但自然的，罪的律运行在我们里面，不久之后，爱主的念头就消失了。保罗藉著对那禁止贪心之诫命的经历，发现了罪的律。（罗七7～8。）除了『不可起贪心』这条诫命以外，其余的诫命都是对付外面的事。这条诫命摸到我们里面的贪念。保罗不想贪心，但他无法不贪。当他想要遵守这条诫命时，他里面就有个东西升起，叫『诸般的贪心』在他里面发动。保罗是这样一个受罪的律苦害的人。
7In dealing with sin, Paul was eventually brought to something deeper — not merely to sin itself but to the law of sin (Rom. 7:25; 8:2). Many Christians do not realize that there is such a thing as the law of sin. Do you know what the law of sin is? The law of sin is simply the spontaneous power, strength, and energy to struggle with God. Something within us is living and active; it is crouching in our inner being, watching over us. Whenever we have even a little thought of being for God, something within us rises up to take us over. This is the law of sin. In his experience, Paul found out not only that sin dwelt in his flesh, but also that within him there was a natural power, strength, and energy to resist whenever he desired to be for God. This made him a wretched man (Rom. 7:24). This is the law of sin as the deeper meaning of sin. We have often been defeated by this thing that is crouching within us. For example, we may want to love the Lord, but spontaneously the law of sin operates within us, and after a short time the thought of loving the Lord disappears. It was through his experience with the commandment regarding greed, or coveting, that Paul discovered the law of sin (Rom. 7:7-8). All of the Ten Commandments deal with outward matters except the commandment not to covet. This commandment touches the greed within us. Paul did not want to be greedy, but he could not help it. When he tried to obey this commandment, something within him rose up and wrought in him “coveting of every kind.” Paul was thus a victim of the law of sin.
8我们不该肤浅的，乃该更深的以基督为我们的赎罪祭。这会使我们整个人得到重造。我们已经看过罪包括争权，而罪的律就是与神争斗的自然权能、力量与能力；现在我们要接著来看利未记四章，赎罪祭的其他各面。
8We should not take Christ as our sin offering in a superficial way. Rather, we should take Him as our sin offering to a deeper extent. This will remake our entire being. Now that we have seen that sin involves a power struggle and that the law of sin is the spontaneous power, strength, and energy to struggle with God, let us go on to consider some further aspects of the sin offering in Leviticus 4
9柒把所有盖脏的脂油，和脏上的脂油，两个腰子上的脂油，并肝上的附属物，都烧在
9VII. ALL THE FAT THAT COVERS THE INWARDS AND THAT IS ON THE INWARDS, THE TWO KIDNEYS AND THE FAT ON THEM, AND THE APPENDAGE ON THE LIVER
燔祭坛上
BEING BURNED ON THE ALTAR OF BURNT OFFERING
10把所有盖脏的脂油，和脏上的脂油，两个腰子和腰子上的脂油，并肝上的附属物，都烧在燔祭坛上。（利四8～10，19，26，31，35。）这表征基督的心肠是献给神柔细甘甜的部分，作神旳满足，使神乐意赦免我们。
10All the fat that covers the inwards and that is on the inwards, the two kidneys and the fat on them, and the appendage on the liver were burned on the altar of burnt offering (Lev. 4:8-10, 19, 26, 31, 35). This signifies that the inwards of Christ as the tender and sweet part are offered to God for His satisfaction that He may be willing to forgive us.
11把赎罪祭的这些部分都烧在燔祭坛上。这指明神悦纳赎罪祭是基于燔祭。没有燔祭作基础，赎罪祭就不能蒙神悦纳。捌整个祭牲，包括皮，和所有的肉，并头、腿、内脏、粪，
11These parts of the sin offering were burned on the altar of burnt offering. This indicates that God’s acceptance of the sin offering is based on the burnt offering. Without the burnt offering as the base, the sin offering cannot be accepted by God. VIII. THE WHOLE OFFERING, INCLUDING ITS HIDE, ALL ITS FLESH, WITH ITS HEAD. LEGS, INWARDS
要在营外烧掉
AND DUNG, TO BE BURNED OUTSIDE THE CAMP
12整个祭牲，包括皮，和所有的肉，并头、腿、内脏、粪，要在营外烧掉。（利四11～12，21。）这表征基督作赎罪祭，在犹太宗教（人的组织）之外忍受凌辱。（来十三～13。）耶路撒冷被视为代表犹太宗教组织的营，基督是在耶路撒冷营之外被钉死的。
12The whole offering, including its hide, all its flesh, with its head, legs, inwards, and dung, was burned outside the camp (vv. 11-12, 21). This signifies that Christ as the sin offering suffered reproach outside the Jewish religion — a human organization (Heb. 13:11-13). Christ was crucified outside Jerusalem, 11 which was considered a camp representing the Jewish religious organization.
一 在洁净之处
A. At a Clean Place
13赎罪祭要烧于洁净之处。这表征基督作赎罪祭所在之处是人所弃绝的，在此人的罪得以清除。二在倒灰的地方
13The sin offering was burned at a clean place. This signifies the place where Christ as the sin offering was rejected by man and where man’ss in is cleared. B. At the Place Where the Ashes Are Poured Out
14烧赎罪祭的地方，是在倒灰的地方。
14The place where the sin offering was burned was a place where the ashes were poured out
1 燔祭的灰
1. The Ashes of the Burnt Offering
15燔祭的灰表征神认可并悦纳了祭物。我们怎么知道神悦纳了燔祭？是藉著燔祭被烧成灰而知道的。因为灰是神接受燔祭的标记，所以灰是宝贝的。
15The ashes of the burnt offering signify God’s recognition and acceptance of the offerings. How do we know that God has accepted the burnt offering? We know this by the fact that it has been turned to ashes. Because the ashes are a sign that God has received the burnt offering, the ashes are dear
2 作了献祭者的保证和平安
2. For the Offerers’ Assurance and Peace
16灰乃是给献祭者对神救赎他们的罪，在他们心里作保证和平安。灰乃是标记，保证我们，神为著救赎我们的罪，已经悦纳了我们的赎罪祭。
16The ashes are for the offerers’ assurance and peace in their heart concerning God’s redemption of their sin. The ashes are a sign assuring us that God has accepted our sin offering for the redemption of our sin
17
17IX. WHEN ALL THE CONGREGATION OF ISRAEL SINNED
玖以色列全会众若误犯了罪，长老就要代表会众献赎罪祭
ignorantly, the elders were to represent the assembly to offer the sin offering
18以色列全会众若误犯了罪，长老就要代表会众献赎罪祭。（利四13～15。）这表征召会的长老可以代表召会献上基督作召会的赎罪祭。拾要在宰燔祭牲的地方，
18When all the congregation of Israel sinned ignorantly, the elders were to represent the assembly to offer the sin offering (vv. 13-15). This signifies that the elders of the church may represent the church to offer Christ as its sin offering. X. THE SIN OFFERING BEING SLAUGHTERED IN THE PLACE
宰赎罪祭牲
WHERE THE BURNT OFFERING IS SLAUGHTERED
19要在宰燔祭牲的地方，宰赎罪祭牲。（利六25。）这指明赎罪祭乃是基于燔祭，表征基督作我们的赎罪祭，乃是基于祂是燔祭。基督必须是给神满足的燔祭，使祂合格作我们的赎罪祭。
19The sin offering was to be slaughtered in the place where the burnt offering was slaughtered (Lev. 6:25). This indicates that the sin offering is based upon the burnt offering, and it signifies that Christ is the sin offering for us based upon His being the burnt offering. Christ must be the burnt offering for God’s satisfaction that He might be qualified to be our sin offering
20我们若从来没有享受基督作燔祭，就无法领会我们多么有罪。我们听到福音而悔改之后，就晓得自己是有罪的。但是直到我们享受了基督作我们的燔祭，才知道我们多么有罪。燔祭的意思是，神所创造，为著彰颢祂并代表祂的人类，不该为著神以外的事物，乃该绝对为著神。然而，我们却没有绝对为著神。我们需要了解这点，并以基督为我们的燔祭。只有当我们享受基督作我们的燔祭时，我们才知道自己多么有罪。
20If we have never enjoyed Christ as the burnt offering, we cannot realize how sinful we are. We heard the gospel and repented, realizing that we are sinful. But we cannot know how sinful we are until we enjoy Christ as our burnt offering. The burnt offering means that mankind, created by God for the purpose of expressing and representing Him, should be for nothing other than God and should be absolutely for God. However, we are not absolutely for God. We need to realize this and take Christ as our burnt offering. Only when we enjoy Christ as our burnt offering will we realize how sinful we are
21我们若了解自己何等有罪，就晓得我们的爱和我们的恨一样，都可能有罪。按伦理说，恨人是错的，爱人是对的。我们可能以为在神眼中，爱人是蒙悦纳的，恨人是不蒙悦纳的。但在神眼中，我们都不是为神，乃是为自己而恨人，也是为自己而爱人。从这观点来看，爱人和恨人都一样有罪。凡我们为自己而不为神所作的，无论合乎道德与否，好或坏，爱或恨，在神眼中都是有罪的。只要你是为自己作的，都有罪。神创造我们，是要我们为著祂，作祂的彰显和代表。祂创造我们并不是为著我们自己。但我们向祂独立而活。我们恨人，是向神独立；我们爱人，也是向神独立。这就是说，在神看来，我们的恨和我们的爱都是一样的。
21If we realize how sinful we are, we will know that our love as well as our hate may be sinful. Ethically, to hate others is wrong and to love others is right. We may think that in the eyes of God loving others is acceptable and hating others is not acceptable. But in the eyes of God we hate people for ourselves and also love people for ourselves, not for God. From this point of view, loving others is just as sinful as hating others. Whatever we do for ourselves and not for God— whether it is moral or immoral, good or evil, a matter of love or of hate—is sinful in the eyes of God. As long as you do a certain thing for yourself, it is sinful. God created us that we might be for Him. He created us to be His expression and His representation. He did not create us for ourselves. But we live independently of Him. When we hate others, we are independent of God, and when we love others, we are also independent of God. This means that in God’ss ight our hatred and our love are the same
22不仅如此，我们的恨与爱都不是出于我们的灵，而是出于我们的肉体，出于善恶知识树。善恶知识树表征撒但。我们不该认为只有行恶是出于撒但，行善就不是出于撒但。行恶行善都可能是出于撒但。我们必须知道，我们出于自己所作的，无论好坏，都是为自己作的﹔既是为自己作的，就是罪。我要再次指出，罪包括争权。我们爱人，可能是为著自己－为著自己的名声、地位、利益和骄傲。这种爱就是与神争权。我们需要祷告：『主，拯救我，叫我不为自己的骄傲、名声、升迁、利益、好处作甚么。』这就是蒙拯救脱离与神的争权。当我们为自己的名声和升迁爱人时，就不是为著神。这种爱乃是出于撒但；这是在肉体里，并且就是罪。凡在肉体里的就是罪，凡在我们肉体里的罪就是撒但，凡撒但在肉体里所作的，就是争权。
22Furthermore, neither our hatred nor our love is from our spirit. Rather, both our hatred and our love are from our flesh, and both are from the tree of the knowledge of good and evil. The tree of the knowledge of good and evil signifies Satan. We should not think that only doing evil is of Satan and doing good is not. Doing both good and evil may be of Satan. We need to realize that anything we do out of ourselves, whether good or evil, is for ourselves, and since it is for ourselves it is sin. I would point out once again that sin involves a power struggle. We may love others for ourselves— for our name, position, benefit, and pride. This kind of love is in the power struggle with God. We need to pray, “Lord, save me from doing anything for my pride, for my name, for my promotion, for my benefit, for my interests.” This is to be saved from the power struggle with God. When we love others for our name and promotion, we are not for God. This kind of love is of Satan; it is in the flesh, and it is sin. Whatever is in the flesh is sin, whatever is sin in our flesh is Satan, and whatever is done there by Satan is the power struggle
23有些人可能想到，我们这些作父母的基督徒对孩子的爱。我们对孩子的爱也可能是在肉体里。新约嘱咐我们要在主里养育我们的孩子。但我们可能是为著自己和将来而养育孩子。这就是罪。即使在召会生活中，我们行事也可能不是为神而是为己。我们可能作了很好的事，但深处隐藏的动机却是为著自己，那就是罪。譬如，在作见证或祷告时，我们可能想要人人都对我们说』阿门。』我们可能献上一个高的、属灵的祷告，而我们这样作的目的是要得著『阿门。』这样的祷告是有罪的，因牠不是绝对为著神。由此可见，甚至我们在祷告中，也与神争权。我们想要的是地位，不是神。因著我们作属灵的事时，可能有隐藏的动机，主耶稣曾说到一些人，表面上是为神作事，实际上是为著高举自己。所以，主说，『你们要小心，不可将你们的义行在人前，故意叫他们注视。』（太六1。）论到施舍，祂说，『不要让左手知道右手所作的。』（太六3）论到祷告，祂接著说，『你们祷告的时候，不可像那假冒为善的人，因为他们爱站在会堂里，并十字街口祷告，为要叫人看见。』（太六5。）论到禁食，祂说，『你们禁食的时候，不可面带愁容，像那假冒为善的人一样；他们把脸装得难看，为要叫人看出他们在禁食。』（太六16上。）我们即使在行义、施舍、祷告、禁食时，也可能与神争权。在神眼中，行事为自己而不为神，乃是罪。那些为自己行作这些事的人，没有给神地位，反倒将一切的地位都给了自己。
23Some may wonder about our love as Christian parents for our children. Our love for our children may be in the flesh. The New Testament charges us to raise up our children in the Lord. However, we may raise up our children for ourselves and our future. This is sin. Even in the church life we may do things that are not for God but for ourselves. We may do something that is very good, yet deep within our hidden intention is to do that good thing for ourselves. This is sinful. For example, in giving a testimony or in praying, we may want everyone to say “amen” to us. We may offer a high, spiritual prayer, but our aim in doing so may be to receive the “amens.” Such a prayer is sinful because it is not absolutely for God. From this we see that even in our prayer there is the power struggle with God. We desire position, not God. Because we may have hidden motives in doing spiritual things, the Lord Jesus spoke concerning those who do things apparently for God but actually for the purpose of advancing themselves. Therefore, He said, “Take heed not to do your righteousness before men to be gazed at by them” (Matt. 6:1). Concerning giving alms He said, “Let not your left hand know what your right hand is doing” (v. 3). Concerning prayer He went on to say, “When you pray, you shall not be as the hypocrites; for they love to pray standing in the synagogues and on the street corners that they may appear to men” (v. 5). Concerning fasting He said, “Whenever you fast, do not be as the hypocrites of a sad countenance; for they disguise their faces so that they may appear to men to be fasting” (v. 16). Even in doing righteousness, giving alms, praying, and fasting there may be a power struggle with God. To do these things for ourselves and not for God is sinful in His eyes. Those who do such things for themselves give no ground to God; instead, all the ground is for themselves.
24以基督为赎罪祭是很深的。我们对赎罪祭的经历，完全与我们享受主耶稣作我们的燔祭有关。我们越爱主、越享受主，就越晓得自己是何等邪恶。有时，当我们爱主到极点，就会感觉没有地方隐藏自己。保罗对自己就有这样的领会。当他寻求主的时候，他看见在自己里面没有善。
24To take Christ as the sin offering is very deep. The experience of the sin offering is altogether related to our enjoyment of the Lord Jesus as our burnt offering. The more we love the Lord and enjoy Him, the more we will know how evil we are. Sometimes, when we love the Lord to the uttermost, we may feel that there is no place to hide ourselves. Paul had such a realization concerning himself. When he was seeking the Lord, he saw that there was nothing good in himself
拾 壹为著祭司的事奉，
XI. FOR THE PRIESTS’ SERVICE, THE SIN OFFERING
燔祭是跟在赎罪祭之后
BEING FOLLOWED BY THE BURNT OFFERING
25为著祭司的事奉，燔祭是跟在赎罪祭之后。（利十六3，5。）这表征我们这些神的祭司，在享受基督作赎罪祭之后，必须以祂为燔祭，使我们可以活祂，让神满足。
25For the priests’ service, the sin offering is followed by the burnt offering (Lev. 16:3, 5). This signifies that we, as the priests of God, after enjoying Christ as the sin offering, must take Him as the burnt offering that we may live Him for God’s satisfaction
26一面，赎罪祭是基于燔祭。另一面，燔祭是跟在赎罪祭之后。我们越享受主耶稣作我们的燔祭，就越看见我们是有罪的。然后，我们就比已往更深的以祂作我们的赎罪祭；这使我们更多的享受祂作燔祭。因此，燔祭是在我们享受赎罪祭之前，也在我们享受赎罪祭之后。我们能以彻底认识自己，惟一的路就是享受基督作燔祭。我们藉著享受基督作燔祭，就晓得我们不是绝对为著神。我们也许为著神到某种程度，甚至到极大的程度，但我们仍为自己保留了一些东西。
26On the one hand, the sin offering is based on the burnt offering. On the other hand, the burnt offering follows the sin offering. The more we enjoy the Lord Jesus as our burnt offering, the more we realize that we are sinful. Then we take Him as our sin offering more deeply than ever, and this causes us to enjoy Him more as the burnt offering. Hence, the burnt offering is before our enjoyment of the sin offering and also after it. The only way we can know ourselves thoroughly is to enjoy Christ as the burnt offering. By enjoying Christ as our burnt offering, we will realize that we are not for God absolutely. We may be for God to some degree, even to a large degree, but we still reserve something for ourselves
27每当我们摸神圣的事、属灵的事、并召会生活中对神的事奉时，我们必须带著赎罪祭。旧约的豫表清楚启示这点。每逢神的子民要对神作一件事，即使是最圣别的事，他们都需要我赎罪祭。今天我们也需要赎罪祭，因为我们是不洁净、不单纯的，也是不绝对为著神的。我们中间谁能说他是绝对为神的？没有人能这样说。所以，在我们为主作的一切事上，我们都需要赎罪祭。即使是为神说话，我们也需要以基督为赎罪祭，把自己藏在祂里面，求祂以祂的宝血遮盖我们。
27Whenever we touch the holy things, the spiritual things, and the service of God in the church life, we must bring the sin offering with us. This is clearly revealed in the Old Testament type. Whenever God’sp eople did something with God, even the most holy things, they needed the sin offering. We also need the sin offering today because we are not clean and pure and we are not absolutely for God. Who among us can say that he is absolutely for God? No one can say this. Therefore, in all that we do for the Lord, we need the sin offering. Even in speaking for the Lord, we need to take Christ as our sin offering, hiding ourselves in Him and asking Him to cover us with His precious blood.
28首先主拯救我们，然后吸引我们爱祂、取用祂、享受祂。藉著取用并享受祂作我们的燔祭，我们的罪就被暴露，看见自己不像祂那样的绝对为著神。在召会生活中，别人可能会欣赏我们，但我们里面知道我们并不好，并没有绝对为著神。我们可能爱召会，似乎为召会付出一切，但我们没有绝对为著神。我们里面仍有保留。藉著享受主作燔祭和素祭，我们就看见我们是有罪的。所以我们以祂作赎罪祭，然后以祂作赎愆祭，这就是我们在约壹一章所看见旳。我们在神圣的交通里享受三一神时，就晓得自己里面仍然有罪，外面仍然犯罪。然后我们接受宝血的洗净。这成了循环。我们越被洗净，就越进入与三一神的交通；我们越享受这交通，就越蒙光照；我们照越蒙光，照就越看见自己是有罪的，甚至就是罪的本身。我们就是藉著这个循环，蒙拯救脱离自己。实际上，我们是蒙拯救脱离罪、肉体、撒但、世界、世界的王和争权。我们越享受基督，就越少与神争权。至终，我们会把每一寸地位都让给祂。
28First, the Lord saves us, and then He attracts us to love Him, to take Him, and to enjoy Him. By taking Him and enjoying Him as the burnt offering, our sinfulness is exposed, and we see that we are not absolutely for God as He is. Others in the church life may appreciate us, but inwardly we know that we are not good, that we are not absolute for God. We may love the church and seemingly we have given everything for the church, but we are not absolute for God. There are still reservations within us. By enjoying the Lord as the burnt offering and the meal offering, we realize that we are sinful. So we take Him as the sin offering and then as the trespass offering. This is what we see in chapter one of 1 John. As we are enjoying the Triune God in the divine fellowship, we realize that we still have sin inwardly and that we have committed sins outwardly. We then receive the cleansing of the precious blood. This becomes a cycle. The more we are cleansed, the more we enter into fellowship with the Triune God; the more we enjoy this fellowship, the more we are enlightened; and the more we are enlightened, the more we realize that we are sinful, even sin itself. It is by this cycle that we are delivered and saved from our self. Actually, we are delivered and saved from sin, from the flesh, from Satan, from the world, from the prince of the world, and from the power struggle. The more we enjoy Christ, the less power struggle we will have with God. Eventually we will give every inch to Him