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利未记生命读经 · 第21篇

赎愆祭－基督为著神子民的罪行（一）

The Trespass Offering Christ for the Sins of God’sP eople (1
1读经：利未记五章一至十节，七章二节。
1Scripture Reading: Lev. 5:1-10; 7:2
2在本篇信息中，我们要开始看赎愆祭。我们可能以为，五种基本祭最后一项的赎愆祭不是很重要，并且容易领会。实际上，赎愆祭极其重要，并且很难充分领会。所以我们研读利未记时，需要仔细且留意的读五章一至十节。说到罪，许多人都不晓得单数的罪与复数的罪有很大的差别。单数的罪是内住的罪，就是在我们里面撒但的性情。复数的罪是外面罪的行为。赎罪祭对付单数的罪（罪性），赎愆祭对付复数的罪（罪行）、过犯和罪愆，包括撒谎、过错、和一切不对的行为。罪愆就是过犯，过犯乃是不同的罪行。
2In this message we will begin to consider the trespass offering. We may think that, as the last of the five basic offerings, the trespass offering is not very important and rather easy to understand. Actually, the trespass offering is extremely important and is difficult to understand adequately. Therefore, in our study of Leviticus, we need to read 5:1-10 carefully and attentively. In talking about sin, many people do not realize that there is a great difference between sin and sins. Sin is a matter of indwelling sin as the nature of Satan within us. Sins are a matter of outward sinful deeds. The sin offering deals with sin, and the trespass offering deals with sins, transgressions, and trespasses, including lies, mistakes, and all kinds of wrongdoing. Trespasses are transgressions, and transgressions are different kinds of sins
I. THE SIGNIFICANCE
壹 赎愆祭的意义
OF THE TRESPASS OFFERING
3我们需要先来看赎愆祭的意义。
3We first need to see the significance of the trespass offering
一 赎罪祭与赎愆祭的分别
A. The Difference between the Sin Offering and the Trespass Offering
4赎罪祭和赎愆祭有很重大的差别。赎罪祭表征基督是解决在我们堕落天性中之罪的祭。（罗八3，林后五21。）赎愆祭表征基督是解决在我们行为中之罪的祭。（彼前二24，赛五三5～6，10-11。）
4There is an important difference between the sin offering and the trespass offering. The sin offering signifies Christ as our offering resolving sin in our fallen nature (Rom. 8:3; 2 Cor. 5:21). The trespass offering signifies Christ as our offering resolving the problem of sins in our conduct (1 Pet. 2:24; Isa. 53:5-6, 10-11 in ASV
5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。』神已经定罪了罪。祂是怎样作的？乃是藉著在罪之肉体的样式里，差来了祂自己的儿子。『罪之肉体的样式』这辞把罪与肉体连在一起。我们的肉体今天乃是罪的肉体。我们已经指出，罪与肉体和撒但、世界、世界的王有关。虽然我们的肉体是罪的肉体，但基督只是在罪之肉体的样式里来。在祂里面没有罪；在祂的人性里没有罪。但在祂的外表上，祂的确带著罪之肉体的样式。
5Romans 8:3 says, “God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” God has condemned sin. How did He do this? He did it by sending His own Son in the likeness of the flesh of sin. The phrase “likeness of the flesh of sin” combines sin and the flesh. Our flesh today is the flesh of sin. As we have pointed out, sin and the flesh are related to Satan, the world, and the prince of the world. Whereas our flesh is the flesh of sin, Christ came only in the likeness of the flesh of sin. In Him there was no sin; He did not have sin in His human nature. Nevertheless, in appearance He bore the likeness of the flesh of sin.
6堕落人类的肉体乃是罪的肉体。换句话说，堕落人类的肉体与罪是一。肉体在那里，罪就在那里。肉体这辞表征堕落的人，每个堕落的人都是罪。无论我们恨人或爱人，我们都是罪。创世记六章三节说，堕落的人成了肉体。（血气，原文为肉体。）人既成了肉体，而肉体是属于罪的，肉体与罪就是一。二者乃是一个。我们这堕落的人乃是肉体，而肉体就是罪。神在罪之肉体的样式里差来了自己的儿子，藉此便定罪了罪。当主耶稣在十字架上时，在神眼中，祂就是罪。基督是在祂的肉体里被钉十字架的。这就是说，祂的肉体被钉了十字架。祂的肉体既被钉死，罪就被定了罪。因为罪与肉体乃是一。神在十字架上审判了耶稣，藉此，祂审判了肉体，也审判了罪。当神审判耶稣时，就审判了肉体与罪。不仅如此，那时，神还废掉了在肉体里的撒但，审判了挂在撒但身上的世界，定罪了世界的王和争权。一个人被钉，却有五样东西受到对付：罪、肉体、撒但、世界、与争权。这五件东西乃是一。林后五章二十一节说，『神使那不知罪的，替我们成为罪。』主耶稣不知罪，但神使祂替我们在十字架上成为罪。主耶稣在十字架上时，不仅在样式上是罪人，就像铜蛇一样有蛇的形状，（约三14，）神也使祂成为罪。如果耶稣没有成为罪，当祂钉十字架时，罪就不能受审判。罪被定了罪，因为基督在十字架上时，神已使祂替我们成为罪。赎罪祭对付我们里面性情中的罪性，赎愆祭对付我们外面行为上的罪行。（彼前二24。）美国标准本（AmericanStandardVersion）的旁注指出，以赛亚五十三章十节把赎愆祭与赎罪祭摆在一起。利未记五章也一样。
6The flesh of fallen mankind is the flesh of sin. In other words, the flesh of the fallen human race is one with sin. Where the flesh is, there is sin. The word flesh signifies a fallen person, and every fallen person is sin. Whether we love others or hate them, we are sin. Genesis 6:3 says that fallen man became flesh. Since man has become flesh and the flesh is of sin, the flesh and sin are one. They are identical. As fallen human beings, we are flesh, and the flesh is sin. God condemned sin by sending His Son in the likeness of the flesh of sin. When the Lord Jesus was on the cross, He was sin in the eyes of God. Christ was crucified in His flesh. This means that His flesh was crucified. Since His flesh was crucified, sin was condemned because sin and the flesh are identical. God judged the flesh, and He judged sin. He did this by judging Jesus on the cross. When God judged Jesus, He judged the flesh and sin. Moreover, at that time God destroyed Satan in the flesh, judged the world that was hanging on Satan, and condemned the prince of the world and the power struggle. One was crucified, but five things were dealt with: sin, the flesh, Satan, the world, and the power struggle. These five things are one. Second Corinthians 5:21 says, “Him who did not know sin He made sin on our behalf.” The Lord Jesus did not know sin, but God made Him sin on the cross for our sake. When the Lord Jesus was on the cross, He was not only a sinful person in likeness, even as the brass serpent was a serpent in form (John 3:14), but He was also made sin by God. If Jesus had not been made sin, sin could not have been judged when He was crucified. Sin was condemned because Christ, while He was on the cross, was made sin on our behalf by God. Whereas the sin offering deals with the sin in our nature inwardly, the trespass offering deals with the sins in our conduct outwardly (1 Pet. 2:24). As the marginal notes in the American Standard Version indicate, Isaiah 53:10 puts the trespass offering together with the sin offering. The same thing is true of chapter five of Leviticus
二 赎愆祭至终又是赎罪祭
B. The Trespass Offering Eventually Becoming the Sin Offering
7赎愆祭至终又是赎罪祭。（利五6～，11～12。）这表征基督为著救赎我们的罪，解决了罪的两面问题－在我们里面性情上的罪，以及在我们外面行为上的罪；这两面乃是罪的总和。约翰一章二十九节说到这总和：『看哪，神的羔羊，除去世人之罪的。』虽然这节的罪是单数的，但牠不仅指我们性情上的罪，乃指罪的总和，包括里面的罪性与外面的罪行。贰羊群中母的，或是绵羊羔，或是山羊；或是两只斑鸠或两只雏鸽；或是细面伊法十分之一，献为赎愆祭利未记五章五至七节和十一节告诉我们，赎愆祭可以是羊群中母的，或是绵羊，或是山羊；或是两只斑鸠或两只雏鸽；或是细面伊法十分之一。这表征为我们外面罪行的赎愆祭，即使一点细面也足彀，比为我们里面罪性的赎罪祭为轻，那需要用公牛，至少也得一只绵羊羔。（利四4，32。）参两只斑鸠或两只雏鸽，一只作赎罪祭，一只作燔祭，合成赎愆祭利未记五章七节说，『但他若献不起一只绵羊，就要为所犯的罪，把他的赎愆祭，就是两只斑鸠，或是两只雏鸽，带到耶和华面前，一只作赎罪祭，一只作燔祭。』这里我们看见两只斑鸠或两只雏鸽，一只作赎罪祭，一只作燔祭，合成赎愆祭。这表征过犯乃是出于人里面的罪，以及不为神活著。里面的罪需要赎罪祭；不为神活著需要燔祭。二者乃是基督作赎愆祭，解决我们罪行的完整豫表。在五章七节，我们能看见罪愆的源头，也能看见罪愆的原因。罪愆从那里来？牠的源头是甚么？罪愆的源头乃是我们肉体里的罪。罪愆的原因是甚么？原因乃是我们没有为神活著。所以关于赎愆祭，我们有源头与原因。我们可以说，里面的罪就像一个男人，一个丈夫；不为神活著就像一个女人，一个妻子。这二者的婚姻所生的孩子就是罪愆。
7The trespass offering eventually becomes the sin offering (Lev. 5:6-8, 11-12). This signifies that Christ’s 8 redemption for our sin resolves the problem of sin in its two aspects—sin in our inward nature and sins in our outward conduct. These two aspects of sin make up the totality of sin. John 1:29 speaks of this totality: “Behold, the Lamb of God who takes away the sin of the world!” Although the word sin is in the singular, it does not refer merely to the sin in our nature; it denotes the totality of sin, comprising both inward sin and outward sins. II. A FEMALE FROM THE FLOCK, A SHEEP OR A GOAT, TWO TURTLEDOVES OR TWO YOUNG PIGEONS, OR THE TENTH PART OF AN EPHAH OF FINE FLOUR FOR THE TRESPASS OFFERING Leviticus 5:5-7 and 11 tell us that the trespass offering may be a female from the flock, a sheep or a goat, two turtledoves or two young pigeons, or the tenth part of an ephah of fine flour. This signifies that the trespass offering for our outward sins, for which even a little fine flour is sufficient, is lighter than the sin offering, which needs a bull, or at least a lamb (4:4, 32). III. TWO TURTLEDOVES OR TWO YOUNG PIGEONS,ONE FOR AS IN OFFERING AND THE OTHER FOR A BURNT OFFERING, FORMING A TRESPASS OFFERING Leviticus 5:7 says, “But if he cannot afford a sheep, then he shall bring his trespass offering to Jehovah for that in which he has sinned, two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering.” Here we see that two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering, form the trespass offering. This signifies that a trespass is out of the inward sin and out of not living for God. The inward sin needs the sin offering. Not living for God needs the burnt offering. The two are a complete type of Christ as the trespass offering resolving our sins. In 5:7 we can see the source of a trespass and also the reason for a trespass. From where does a trespass come? What is its source? The source of every trespass is the sin that is in our flesh. What is the reason for a trespass? The reason is our not living for God. Therefore, concerning trespasses we have a source with a reason. We may say that the inward sin is like a man, a husband, and that not living for God is like a woman, a wife. The marriage of these two produces a child, and the name of the child is trespass.
8我们也可以用果树为例来说明里面的罪、不为神活著、以及罪愆。果树需要适当的生长环境。当果树生长在适当的环境里，就结出果子。在这个例子中，里面的罪是果树；不爱神也不为神活著，构成树生长的环境；罪愆和过犯乃是果子。为甚么我们会犯过并作错？我们会自然的，甚至不经意的作这样的事，是因为罪就在我们的肉体里，也因为我们没有为著神，不爱祂，没有为祂而活。
8We may also use a fruit tree to illustrate inward sin, not being for God, and trespasses. A fruit tree needs a proper atmosphere and environment in which to grow. When a fruit tree grows in such an atmosphere and environment, fruit is produced. In this illustration the inward sin is the fruit tree, not loving God and not living for Him make up the atmosphere and environment in which the tree grows, and trespasses and transgressions are the fruit. Why do we make mistakes and do things that are wrong? We spontaneously and even unintentionally do such things because we have sin in our flesh and because we are not for God and do not love Him and live for Him
9我们若为著神，就会真诚、忠信且谨慎。这可由我们的经历得著证明。每当我们没有为著神，我们就变得松懈，并且会起争论、发怨言、批评人。在腓立比二章十二至十四节，保罗嘱咐我们要恐惧战兢，作成自己的救恩；凡所行的，都不要发怨言，起争论。当我们为著神时，我们就不会发怨言、起争论、批评人、说闲话、或好辩论。当我们没有为著神时，我们就会很轻忽的说到别人。但当我们为著神，我们对我们所说的就会十分谨慎。我们有过犯和罪愆，原因就是没有为神活著。因著我们是堕落的，我们没有绝对的为著神。我们既是神所造的，就该绝对的为著神，但我们却没有这样作。我们可以为著神到很大的程度，却还不是绝对的为著祂。我们没有绝对为著神，指明我们仍在堕落的光景中。我们是堕落的，堕落的人就是肉体，这肉体就是罪，而产生的罪愆乃是孩子，就是果子。按照五章七节，我们需要赎罪祭，也需要赎愆祭。赎罪祭对付源头，赎愆祭对付从这源头生出的『孩子』或『果子。』我们由此可见，神关心源头－我们里面的罪，也关心由这源头产生的果子－外面的罪愆。所以，我们需要赎罪祭，也需要赎愆祭。
9If we are for God, we will be sincere, faithful, and careful. This can be proved by our experience. Whenever we are not for God, we become loose, and we may reason, murmur, and criticize others. In Philippians 2:12-14 Paul charges us to work out our own salvation with fear and trembling, doing all things without murmurings and reasonings. When we are for God, we do not murmur, reason, criticize, gossip, or debate. When we are not for God, we are careless in talking about others. But when we are for God, we are very careful about what we say. The reason for our mistakes and transgressions is our not living for God. Because we are fallen, we are not for God absolutely. Since we were created by God, we should be absolutely for God, yet we are not. We may be for God to a great degree, but we are not for Him absolutely. Our not being absolutely for God indicates that we are still in a fallen situation. We are fallen, a fallen person is flesh, and this flesh is sin, which produces trespasses as the children, as the fruit. According to 5:7, we need both the sin offering and the trespass offering. The sin offering takes care of the source; the trespass offering takes care of the “children,” or the “fruits,” produced from this source. From this we see that God is concerned about the source—the sin within us—and also about the fruit which is produced from this source—the outward trespasses. Therefore, we need both the sin offering and the trespass offering
10这两个祭实际上是对付一件东西－罪。罪包括内住的罪性与外面的罪行。换句话说，这是总和的罪。我们已经指出，这就是约翰一章二十九节里罪这字的意思。主耶稣，神的羔羊，已经对付了总和的罪。在十字架上，祂是赎罪祭，也是赎愆祭。
10These two offerings actually deal with one thing—sin. Sin includes both indwelling sin and outward sins. In other words, it is a matter of sin in its totality. As we have pointed out, this is the meaning of the word sin in John 1:29. The Lord Jesus, the Lamb of God, has dealt with sin in its totality. On the cross, He was the sin offering and also the trespass offering.
11利未记五章一至三节说到一些特别的罪愆。第一节说，『若有人听见公开的嘱咐，要人作证，他本是个见证人，已经看见或知道了甚么，却不说出来，这人就犯了罪，他要担当他的罪孽。』『公开的嘱咐，要人作证，』直译为『起誓的声音。』『担当他的罪孽』原文指担当罪的责任。这节说到一个人听见了公开的嘱咐，要人作证，却不说出他所知道的，这样就必担当他的罪孽。我们也许认为这里所说的事无关重要，也与我们今天无关。然而，这看来不重要的事却暴露了我们的所在，指出我们没有绝对为著神。我们若真正为著神并为神而活，特别是在召会生活中，我们必会忠信、诚实、真诚的见证我们所知道的。我们会见证真理。在这事上失败，就是不诚实、不忠信；这和我们的神不同，我们的神是忠信、诚实的。
11Leviticus 5:1-3 mentions some particular transgressions. Verse 1 says, “When a person sins in that he hears a public charge to testify, and he is a witness, either he has seen or known the matter, and he does not declare it, then he shall bear his iniquity.” The Hebrew expression translated “public charge to testify” literally means the “voice of an oath.” “Bear his iniquity” means to bear the responsibility of sin or guilt. This verse refers to a person who hears a public charge to testify and does not declare what he knows and thus must bear his iniquity. We may think that what is spoken of here is insignificant and that it has nothing to do with us today. However, this seemingly unimportant matter exposes where we are; it shows that we are not absolutely for God. If we are really for God and live for Him, especially in the church life, we will be faithful, honest, and sincere to testify what we know. We will testify of the truth. To fail in this matter is to be dishonest and unfaithful; it is to be unlike our God, who is faithful and honest
12利未记五章二节接著说，『或是有人摸了甚么不洁之物，无论是不洁之兽的尸体，或是不洁之性畜的尸体，或是不洁的爬物；他却不知道，以致成了不洁，他就有了罪。』这里我们看见，一个人就是没有作甚么，不过摸了尸体，他就是不洁的，因为他摸到了死亡的不洁。这是个豫表，我们可以应用到属灵的事上。今天神子民中间有许多死亡，这死亡正散布著。不仅如此，还有各种不同的死亡，由不洁净的兽、牲畜、和爬物的尸体所表征。『他却不知道』这话指明，我们也许不知道我们已经摸了属灵死亡的不洁。但我们若蒙主光照，就晓得我们摸了多少属灵死亡的不洁，并且已经受到玷污。
12Leviticus 5:2 goes on to say, “Or when a person touches any unclean thing, whether the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of an unclean creeping thing, and it is hidden from him and he is unclean, then he is guilty.” Here we see that if a person does nothing more than touch a carcass, he is unclean, for he has touched the uncleanness of death. This is a type that has a spiritual application to us. There is a great deal of death among the children of God today, and this death is spreading. Moreover, there are different kinds of death, signified by the carcasses of unclean beasts, cattle, and creeping things. The words “it is hidden from him” indicate that we may not be aware that we have touched the uncleanness of spiritual death. But if we are enlightened by the Lord, we will realize how much we have touched the uncleanness of spiritual death and have been defiled by it
13利未记五章三节接著说，『或是他摸了人的不洁，无论他所染的不洁是甚么，他却不知道；当他一知道了，就有了罪。』这里人的不洁表征天然的人，天然的生命。天然的人是不洁的。一切从天然的人，天然的生命流出来的，都是不洁的。
13Leviticus 5:3 continues, “Or when he touches the uncleanness of man, whatever his uncleanness is whereby he is unclean, and it is hidden from him, when he knows it, then he is guilty.” The uncleanness of man here signifies the natural man, the natural life. With the natural man there is uncleanness. Everything that is discharged from the natural man and the natural life is unclean
14我们这些基督身体的肢体彼此接触时，可能会有不洁－属灵死亡的不洁，和天然所是的不洁。我们彼此交通时，需要知道这两种的不洁。譬如，一位弟兄可能对你说亲密的话，或对你说欣赏和尊敬的话，但他的话完全是天然的。你若接受这样的话，就受到玷污，因为你摸到人的不洁，天然所是的不洁。有一天，我和倪弟兄交通，他告诉我，礼貌是一种痲疯。礼貌和亲切不同。为了正确的为人生活，我们总该对人亲切。但礼貌实际上是戴面具。这就是说，礼貌乃是装假。例如，一位弟兄对另一位弟兄很有礼貌，然后又和别的弟兄说那位弟兄的闲话，批评他。他这就是痲疯，这比天然更糟。利未记五章的话不是向个人说的，乃是向神子民的会众说的。在豫表里，这话是向召会说的。在召会的圣徒中间，可能有各种不同的死亡。死亡常散布在圣徒中间。我们可能不晓得，我们接触了多少属灵死亡的不洁。闲话和批评的散布，就是属灵死亡的散布。我们可能天天接触死亡而不晓得。圣徒之间也可能有的太过亲密，彼此相爱是天然的，而不在灵里。这种爱也是属肉体的、不洁的。我们若从这段话蒙主光照，就晓得我们实在需要赎愆祭。我们越与主同在，越以主为燔祭，就越看见需要祂作赎愆祭和赎罪祭。我们需要赎罪祭以对付内住的罪这源头，也需要赎愆祭以对付由这源头生出的『孩子，』就是罪愆。肆赎愆祭的血一把些血弹在祭坛壁上把些赎愆祭的血弹在祭坛壁上。（利五9上，七2。）这表征基督在罪人身上所洒之血的能力。（彼前一2。）二剩下的血要挤出来，
14In our contact with one another as members of the Body, there may be uncleanness — the uncleanness of spiritual death and the uncleanness of the natural being. As we are fellowshipping with one another, we need to be aware of these two kinds of uncleanness. For example, a brother may speak a loving word to you, or he may speak a word of appreciation and respect, but his word is altogether natural. If you take that word, you will be defiled, for you will touch the uncleanness of man, the uncleanness of the natural being. One day, as I was having fellowship with Brother Nee, he told me that politeness is a kind of leprosy. Being polite is different from being nice. For the sake of a proper human living, we should always be nice to others. To be polite is actually to put on a mask. This means that politeness is a matter of pretending. For instance, one brother may be polite with another brother and then gossip with others about him and criticize him. This is leprosy, something that is even worse than being natural. The word in Leviticus 5 was spoken not to individuals but to the congregation of God’sp eople. In typology this word is spoken to the church. Among the saints in the church, there may be different kinds of death. Death often spreads among the saints. We may not realize how much we have touched the uncleanness of spiritual death. The spreading of gossip and criticism is the spreading of spiritual death. We may touch death day after day without realizing it. Also, the saints may have “buddy-buddy” relationships and love others in a natural way, not in the spirit. This kind of love is natural, fleshly, and unclean. If we are enlightened by the Lord through this portion of the Word, we will realize that we surely need the trespass offering. The more we are with the Lord and the more we take Him as the burnt offering, the more we will see that we need Him as the trespass offering and as the sin offering. We need the sin offering to deal with indwelling sin as the source and the trespass offering to deal with the “children,” the trespasses produced from this source. IV. THE BLOOD OF THE TRESPASS OFFERING A. Some of the Blood Sprinkled on the Wall of the Altar Some of the blood of the trespass offering was sprinkled on the wall of the altar (5:9a; 7:2). This signifies the sprinkling power of Christ’s blood upon sinners (1 Pet. 1:2). B. The Remainder of the Blood Squeezed (Drained)
流在祭坛的基座那里
Out at the Base of the Altar
15剩下的血要挤出来，流在祭坛的基座那里。（利五9下。）这表征基督的血是神赦免罪人的基础。（弗一7。）伍为著赎愆祭而作赎罪祭的细面上，不可放上油，也不可加上乳香利未记五章十一节告诉我们，一个人把『细面伊法的十分之一，带来作赎罪祭，不可放上油，也不可加上乳香，因为这是赎罪祭。』这表征圣灵和基督复活怡爽的香气，与罪没有关联。
15The remainder of the blood was squeezed (drained) out at the base of the altar (Lev. 5:9b). This signifies the blood of Christ as the base of God’s forgiveness to sinners (Eph. 1:7). V. NO OIL OR FRANKINCENSE PUT UPON THE FINE FLOUR AS A SIN OFFERING FOR THE TRESPASS OFFERING Leviticus 5:11 tells us that the one who brings “the tenth part of an ephah of fine flour for a sin offering” is not to “place oil upon it nor put frankincense on it, for it is a sin offering.” This signifies that the Holy Spirit and the fragrance of Christ’s resurrection are not involved with sin