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利未记生命读经 · 第22篇

赎愆祭－基督为著神子民的罪行（二）

The Trespass Offering Christ for the Sins of God’sP eople (2
1读经：利未记5:1—6:7;7:2。利未记五章的话不是对个别圣徒说的，乃是对神的会众，对神的子民这会集说的。这话不是要帮助并教导个别的圣徒，乃是要保守神所拣选团体的子民，正确、圣别的分别出来归与神。不仅如此，这里所说的不该应用于世俗、属人的社会。神无意将整个人类社会作成像古时以色列人般的会众。神在利未记里的用意，是要保守祂所拣选的子民清洁而圣别，使祂可以住在他们中间。会幕是在神子民中间，神要那些在会幕周围的子民圣别。这就是利未记赐下这些话语的原因。
1Scripture Reading: Lev. 5:1—6:7; 7:2 The word in Leviticus 5 was spoken not to an individual saint but to God’s congregation, to God’sp eople as an assembly. This word was not given to help and instruct an individual saint. Rather, this word was given for the purpose of keeping God’s chosen people, as a body, proper, holy, and separated to Him. Furthermore, what is spoken here should not be applied to secular, human society. God does not have the intention to make the entire human society a congregation like the children of Israel in ancient times. God’sin tent i on in Leviticus was to keep His chosen people clean and holy that He might dwell among them. The tabernacle was in the midst of the people, and God wanted the people, who were around the tabernacle, to be holy. This was the reason the word in Leviticus was given
2现在我们要一节一节的来看利未记五章。在豫表里，利未记五章的每一点都有属灵的意义。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。』这节实际上是对付说谎。说谎牵涉到撒但，因为他是说谎者的父。（约八44。）利未记五章二节说，『或是有人摸了甚么不洁之物，无论是不洁之兽的尸体，或是不洁之牲畜的尸体，或是不洁的爬物，他却不知道，以致成了不洁，他就有了罪。』兽是野生的动物，牲畜是驯养的动物。按照七章，这节的动物豫表不同的人。有些人像兽，有些人像牲畜，还有一些像爬物。五章二节的尸体表征死亡。所以这三种动物的尸体－兽的尸体、牲畜的尸体、爬物的尸体，表征三种不同的死亡。有一种死亡像野兽那样野蛮。另一种死亡是温和的，像温驯、驯养的动物。再有一种死亡是狡滑的，像爬物。在豫表上，这指明神子民中间可能有三种死亡：野蛮的死亡、温和的死亡、狡滑的死亡。
2Let us now consider chapter five of Leviticus verse by verse. In typology, every aspect of Leviticus 5 has a spiritual significance. 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.” This verse actually deals with lying. A lie involves Satan, for he is the father of lies (John 8:44). Leviticus 5:2 says, “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.” This verse speaks of the carcasses of beasts, cattle, and creeping things. The beasts are wild animals, and the cattle are domesticated animals. According to chapter eleven, the animals in this verse typify different kinds of people. Some people are like beasts, others are like cattle, and still others are like creeping things. The word carcass in 5:2 signifies death. The carcasses of these three kinds of animals—the carcass of beasts, the carcass of cattle, and the carcass of creeping things—thus signify three kinds of death. One kind of death is wild like a wild beast. A second kind of death is mild like a gentle, domesticated animal. A third kind of death is subtle like a creeping thing. In typology this indicates that among God’sp eople there may be three kinds of death: wild death, mild death, and subtle death.
3在神的子民中间，就是在召会生活中，不仅可能有死亡，且可能有不同种类的死亡。死亡可能以野蛮的方式、温和的方式、或狡滑的方式，在我们中间散布著。在我过召会生活的这些年间，我看过这三种死亡。我看过野蛮的死亡，以及温和、文雅的死亡，也看过狡滑、狡诈、爬行的死亡。难道你在召会生活中，不曾经历过某种死亡么？也许你经历过由爬物的尸体所豫表的死亡，这种死亡会隐密、狡滑的进来散布牠的毒素。死亡就是死亡，不管是那一种，都是不洁的。各种的死亡－野蛮的、温和的、狡滑的－都是污秽且玷污人的。在召会生活中，很难远离各种死亡的不洁。按旧约的豫表，罪还不如死亡那样污秽。人若犯了罪，可以立刻藉著献上赎愆祭得著赦免并洁净。（利五6。）但人若摸了死亡，必须等几天才得洁净。由此可见，死亡比罪还玷污人。然而，我们在召会生活中的人，可能认为罪是严重的，而摸著死亡是平常的，不严重的。但在神眼中，摸著死亡是最严重的事。
3Among God’sp eople, that is, in the church life, there may not only be death; there may be different kinds of death. Death may spread among us in a wild way, in a mild way, or in a subtle way. During my years in the church life, I have seen these three kinds of death. I have seen the kind of death that is wild and the kind of death that is mild and gentle. I have also seen the kind of death that creeps in in a subtle, cunning way. Have you not experienced some kind of death in the church life? Perhaps you have experienced the kind of death that is typified by the carcass of a creeping thing, the death that comes in to spread its poison secretly and subtly. Regardless of its kind, death is death, and it is unclean. Every kind of death—wild, mild, and subtle— is filthy and defiling. It is not easy in the church life to stay away from the uncleanness of these different kinds of death. According to the typology in the Old Testament, sin is not as dirty as death. If one sinned, he could be forgiven and cleansed immediately by offering a trespass offering (5:10). But if one touched death, he had to wait a few days to become clean. From this we can see that death is more defiling than sin. However, we in the church life may think that sin is serious but that touching death is common and not serious. But in the eyes of God to touch death is the most serious thing
4死亡的毒素能毁坏并败坏圣徒。在罗马十四章，保罗说，我们不该因行事疏忽而拆毁神的工程。（罗十四15，20。）基督所救赎并拯救的圣徒，我们不该因行事疏忽而败坏他们。在主的恢复中，主已经在信徒身上作了许多恩典、救赎的工作，多年来我们一直作工建造圣徒。人不可拆毁圣徒身上基督恩典的工作，也不可败坏我们一直在他们身上作工以建造他们的人。看到圣徒被死亡的毒素所败坏，我们的心怎不伤痛？我们需要清明、公正、平静、温和的想一想，我们是否真的在建造基督的身体，还是不自觉的在散布死亡的毒素，拆毁神的工程？
4The poison of death can damage and destroy the saints. In Romans 14 Paul says that we should not destroy the work of God by doing things carelessly (vv. 15, 20). Christ has redeemed and saved the saints, and we should not destroy them by acting carelessly. The Lord has done a lot of gracious, redemptive work on the saints in the Lord’s recovery, and for years we have been working to build up the saints. No one should destroy the gracious work of Christ on the saints. No one should destroy those on whom we have been working for their building up. Would not our hearts be hurt to see the saints destroyed by the poison of death? We need to be sober, fair, calm, and kind to consider whether we are really building up the Body of Christ or unconsciously doing something to destroy God’s work by spreading the poison of death
5利未记五章三节说，『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』表征人天然生命的不洁。主耶稣说，凡入口的并不污秽人；惟独出口的才污秽人。（太十五17～20。）天然的生命和死亡一样，带来不洁。在召会生活中，在神圣的团体里，死亡和天然的生命会很普遍。
5Leviticus 5:3 says, “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 uncleanness of man’s natural life. The Lord Jesus said that nothing that goes into us defiles us; rather, what comes out of us defiles us (Matt. 15:17-20). The natural life, like death, brings in uncleanness. In the church life, in the holy community, death and the natural life may be prevailing.
6天然的生命包括天然的情感。我们要不是不顾别人，就是在天然的方式里、天然的情感里相爱。有人过去对你有情感，今天却对你毫不在意。这不是照著基督徒爱人、帮助人、照顾人的性情，完全是在天然的范围里。我们可能爱人，也可能为了寻求虚荣、因妒忌而嫉妒人。这爱和这嫉妒都是出于天然的生命。利未记五章四节接著说，『或是有人起誓，嘴里冒失的说要作恶或行善，无论人冒失起誓说的是甚么，他却不知道；当他一知道了，就在这些事中的一件上有了罪。』这里有冒失说话，就是在神面前草率、疏忽、卤莽的说话。我们听到一件事，立刻就说喜欢或不喜欢，或说要作这要作那。这样说指明我们不仅没有为神活，更是不敬畏神。我们是谁，竟冒失的说不喜欢这事？神可能喜欢。我们不是神，我们需要谨慎，不草率说话。我们不该对事情表达意见，反该不说甚么；如果必要，就把事情带到主那里，祷告并求主给我们看见，是该有分于这事，还是远离这事。这是敬畏主的人该有的态度。
6The natural life includes the matter of natural affection. Either we do not care for one another or we love one another in a natural way, in the way of natural affection. Someone may have had an affection for you in the past, but today he does not care for you at all. This is not according to our Christian nature to love, help, and take care of others. It is altogether in the natural realm. We may love others or, seeking vain glory and being jealous of others, we may envy them. This love and this envy are both of the natural life. Leviticus 5:4 continues, “Or when a person utters an oath, speaking rashly with his lips to do evil or to do good, in whatever a man may speak rashly with an oath, and it is hidden from him, when he knows it, then he is guilty in any of these.” Here we have the matter of speaking rashly, of speaking something before God in a hasty, careless, and reckless way. We may hear about a certain thing and immediately say that we like it or do not like it and that we will do this or that concerning it. To speak in such a way indicates not merely that we do not live for God but that we do not even fear God. Who are we to say rashly that we do not like a certain thing? God may like it. We are not God, and we need to be careful about speaking hastily. Instead of expressing our opinion about a matter, we should say nothing and, if necessary, bring the matter to the Lord, praying and asking Him to show us whether we should have a share in it or stay away from it. This is the right attitude of a person who fears God
7五章一至四节有四个事例说明需要赎愆祭的事。若要我们列出一些事，我们不会列出这里所题的四件：不见证我们所知道的，（利五1，）摸动物的尸体，（利五2，）摸人的不洁，（利五3，）冒失的说话。（利五4。）神说到这些事项，因为祂知道祂子民真正的光景和需要。第一项，不见证我们所知道的，实际上就是说谎。我们已经指出，这牵涉撒但，说谎者的父。所以，这里暗指撒但。
7In 5:1-4 we have four items as illustrations of things which need the trespass offering. If we were to make a list of such things, we would not list the four items mentioned here: not witnessing what we know (v. 1), touching the carcass of an animal (v. 2), touching the uncleanness of man (v. 3), and speaking rashly (v. 4). God speaks of these items, for He knows the real situation and need of His people. The first item, not witnessing what we know, is actually a matter of lying. As we have pointed out, this involves Satan, the father of lies. Therefore, Satan is alluded to here.
8第二项，三种样式的死－野蛮的、温和的、狡滑的。在神眼中，死是最可恨的。死会以野蛮的方式、温和的方式、狡滑的方式散布。这是今世神的会众真正的光景。第三项，天然的生命及其不洁。基督徒普遍的都在天然生命里行事为人。在今日的召会生活中，天然的生命不是很普遍么？那些在天然的方式里善于社交的人广被接纳，但那些在灵里行事的人却常受误解。今天在基督徒中间以及神的会众里，可以看到许多天然的生命。第四项，冒失说话。那些说话冒失的人，很快的说出他们喜不喜欢一件事。神把这四件事列为罪，为此，就需要赎愆祭。利未记五章五至六节说，『他在这些事中的一件上有了罪的时候，就要承认他所犯的罪；并要为他所犯的罪，把他的赎愆祭，就是羊群中母的，或是绵羊，或是山羊，带到耶和华面前作赎罪祭，祭司要为了他的罪，为他遮罪。』赎愆祭最大的是绵羊或山羊。这赎愆祭主要题醒我们一件事：我们的罪行乃是出自我们内住的罪性。表面上我们是对付罪行；实际上我们是对付那作罪行源头的罪性。因此，赎愆祭就是赎罪祭。我们晓得我们犯了罪，但在神眼中，这些罪行都源自罪性。所以，我们献给神以对付我们罪行的，至终不仅是赎愆祭，更是赎罪祭。我们可以想想，赎愆祭怎能变成赎罪祭。我们带给神以对付我们罪行的，乃是赎愆祭。但我们把这祭献给神之后，就成了赎罪祭。原因是神不会单为我们的罪行遮罪，祂也要为我们的罪性遮罪。祂的方法不是仅仅把树上的果子除去，更是把树连根拔起。树若连根拔起，果子就彻底被对付了。我们的问题不仅是所犯的罪行，更是内住的罪。我们献给神的，该同时对付罪性和罪行。所以，神称这赎愆祭为赎罪祭。
8The second item is death in three forms—wild, mild, and subtle. Death is the most hateful thing in the eyes of God. Death is spread in a wild way, in a gentle way, and in a subtle way. This is the real situation among God’s congregation in this age. The third item is the natural life with its uncleanness. It is very common for Christians to walk and act in the natural life. Is the natural life not prevailing in today’s church life? Those who are sociable in a natural way are often well received, but those who walk in the spirit are often misunderstood. A great deal of the natural life can be seen among Christians and in God’s congregation today. The fourth item is rash speaking. Those who speak rashly are quick to say whether or not they like a certain thing. These four things are listed by God as sins, and, as such, they need the trespass offering. Leviticus 5:5 and 6 say, “And it shall be when he is guilty in any of these, then he shall confess that in which he has sinned; and he shall bring his trespass offering to Jehovah for his sin which he has committed, a female from the flock, a sheep or a goat for a sin offering; and the priest shall make propitiation for him concerning his sin.” The largest trespass offering is a sheep or a goat. This trespass offering reminds us mainly of one thing: that our sins issue from the sin that dwells in us. Apparently we are dealing with sins; actually we are dealing with sin as the source of our sins. For this reason the trespass offering is a sin offering. We realize that we have committed sins, but in the eyes of God these sins have their source in sin. Therefore, what we offer to God to deal with our sins eventually is not merely a trespass offering but is a sin offering. We may wonder how a trespass offering can become a sin offering. What we bring to God to deal with our sins is a trespass offering. But after we bring this offering to God, it becomes a sin offering. The reason for this is that God will not propitiate us only for our sins; He will propitiate us also for our sin. His way is not merely to remove the fruit from the tree but also to uproot the tree. If the tree is uprooted, the fruit will be thoroughly dealt with. Our problem is not only the sins we have committed; our problem is also the indwelling sin. What we offer to God should deal with sin as well as sins. Therefore, God calls this trespass offering a sin offering.
9七节接著说，『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。』这节启示赎愆祭不仅与赎罪祭有关，也与燔祭有关。按照这节，赎愆祭乃是由赎罪祭和燔祭组成的。这两个祭放在一起，就构成了赎愆祭。我们可能以为，我们惟一的问题是所犯的罪行。实际上我们真正的问题乃是内住的罪，以及不为神而活。我们罪行的根，源头，乃是我们的罪性。我们罪行的原因，乃是我们没有绝对为著神。所以，我们不仅需要赎愆祭对付罪行；也需要赎罪祭对付罪行的根－里面的罪性，以及燔祭对付罪行的原因－没有绝对为著神。我们若对付罪行的源头，以及没有绝对为神，也就对付了罪愆。
9Verse 7 goes on to say, “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.” This verse reveals that the trespass offering is related not only to the sin offering but also to the burnt offering. According to this verse, the trespass offering is composed of the sin offering and the burnt offering. Put together, these two offerings constitute the trespass offering. We may think that our only problem is the sins we have committed. Actually our real problem is the indwelling sin and our not living for God. The root, the source, of our sins is our sin, and the reason for our sins is that we are not absolute for God. Therefore, we not only need the trespass offering to deal with our sins; we also need the sin offering to deal with the root of our sins—the sin within us—and the burnt offering to deal with the reason for our sins—our not being absolute for God. If we deal with the source of our sins and with our not being absolute for God, we also deal with our trespasses
10八、九节接著说，『他要把这些带到祭司那里，祭司要先把作赎罪祭的那一只献上，从鸟的颈项上揪著头，只是不可撕断。他要把些赎罪祭牲的血弹在祭坛壁上，剩下的血要挤出来，流在祭坛的基座那里；这是赎罪祭。』这两节不是说到赎愆祭，乃是说到赎罪祭和赎罪祭的血。有些血要弹在祭坛壁上，表征基督在罪人身上所洒之血的能力。（彼前一2。）剩下的血要挤出来，流在祭坛的基座那里，表征基督的血是赦免罪人的基础。（弗一7。）十节说到第二只鸟。『他要照著条例豫备第二只鸟作燔祭。这样，祭司要为了他所犯的罪，为他遮罪，他就必蒙赦免。』按照规条，我们该绝对为著神。因著我们没有绝对为著神，就需要在赎罪祭之外，加上燔祭。
10Verses 8 and 9 continue, “He shall bring them to the priest, who shall offer the one for the sin offering first; he shall nip its head at the neck, but shall not sever it; and he shall sprinkle some of the blood of the sin offering on the wall of the altar, and the remainder of the blood shall be squeezed out at the base of the altar; it is a sin offering.” These verses speak not of the trespass offering but of the sin offering and the blood of the sin offering. Some of the blood is sprinkled on the wall of the altar, signifying the sprinkling of Christ’s blood upon sinners (1 Pet. 1:2). The remainder of the blood is squeezed out at the base of the altar, signifying that the blood of Christ is the base of God’s forgiveness to sinners (Eph. 1:7). Verse 10 speaks of the second bird. “The second bird he shall then prepare as a burnt offering according to the ordinance. Thus the priest shall make propitiation for him concerning his sin which he has sinned, and he shall be forgiven.” According to the regulations, we should be absolute for God. Since we are not absolute for God, we need the burnt offering in addition to the sin offering
陆将一满把细面烧在祭坛上，作献给耶和华的火祭
VI. A HANDFUL OF FINE FLOUR BURNED ON THE ALTAR AS AN OFFERING OF JEHOVAH BY FIRE
11十一节告诉我们：『但他若献不起两只斑鸠或是两只雏鸽，他就要为所犯的罪，把他的供物，就是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。』将一满把细面烧在祭坛上，作献给耶和华的火祭，指明为著神赦免我们的罪行，所献赎愆祭的细面，乃是基于流在祭坛上的血；（来九；）并且表征完全的基督作我们的赎愆祭，乃是基于祂在十字架上所流的血。（西一20。）遮罪需要流血，但在利未记五章十一节，是用细面作赎罪祭。这细面表征耶稣的人性。因此，赎愆祭不仅包括赎罪祭和燔祭，甚至也与耶稣的人性有关。
11Verse 1 1 tells us, “But if he cannot afford two turtledoves or two young pigeons, then he shall bring his offering for that in which he has sinned, the tenth part of an ephah of fine flour for a sin offering; he shall not place oil upon it nor put frankincense on it, for it is a sin offering.” A handful of fine flour burned on the altar, as an offering of Jehovah by fire, indicates that the fine flour for the trespass offering for God to forgive our sins is based upon the shedding of blood on the altar (Heb. 9:2 2), and it signifies that the 22 perfect Christ is our trespass offering based upon the shedding of His blood on the cross (Col. 1:20). For propitiation there is the need of the shedding of blood, but in Leviticus 5:11 fine flour is used for a sin offering. This fine flour typifies the humanity of Jesus. Thus, the trespass offering not only includes the sin offering and the burnt offering, but it even refers to the humanity of Jesus.
12我们犯了许多罪，不仅因为我们里面有罪性，也不仅因为我们没有绝对为著神，更因为我们没有耶稣的人性。耶稣从来没有犯过罪。在祂里面没有罪，并且祂是绝对为著神的。祂的人性与说谎者的父无分无关。祂的人性绝不摸死亡或天然生命的东西。不仅如此，祂的人性绝不冒失、草率或卤莽的说甚么或作甚么。约翰七章三至八节说明，祂在地上时，总是谨言慎行。我们里面怎么会有罪？我们为甚么没有绝对为著神？原因乃是我们缺少耶稣的人性。细面伊法的十分之一献为赎罪祭，表征只需要耶稣人性的一小部分。这指明我们取用主的人性是何等的少。我们之所以还是老样子，乃是因为我们缺少主的人性。因著这短缺，我们满了说谎、死亡、天然的生命，和冒失。耶稣的人性乃是包罗万有的药剂，杀死我们的细菌，医治我们的疾病，并供应我们的需要。我们若多取用一些耶稣的人性，我信在我们的婚姻生活里，以及在召会生活中我们与弟兄姊妹的关系上，就会有极大的改变。
12We commit many sins not only because we have sin within us and not only because we are not absolute for God, but also because we do not have the humanity of Jesus. Jesus would never commit sins. He has no sin in Him, and He is absolute for God. His humanity has no part with the father of lies. His humanity would never touch anything of death or of the natural life. Furthermore, His humanity would never do or speak anything rashly, hastily, or recklessly. Rather, as John 7:3-8 illustrates, when He was on earth, He always spoke and acted with consideration. Why do we have sin in us? Why are we not absolute for God? The reason we have sin in us and are not absolute for God is that we are lacking the humanity of Jesus. The tenth part of an ephah of fine flour offered for a sin offering signifies that only a small portion of the humanity of Jesus is needed. This indicates how little we use the Lord’s humanity. We are what we are because we are short of the Lord’s humanity. Due to this shortage, we are full of lies, death, the natural life, and rashness. However, the humanity of Jesus is an all-inclusive dose to kill our germs, to heal our disease, and to supply our need. I believe that there would be a great change in our married life and in our relationship with the brothers and sisters in the church life if we had more of the humanity of Jesus.
柒 赎愆祭剩下的细面，
VII. THE REMAINDER OF THE FINE FLOUR for the trespass offering
都归给祭司，像素祭一样
BEING THE PRIEST’S, LIKE THE MEAL OFFERING
13利未记五章十三节说，『这样，他在这些事上所犯的任何罪，祭司要为他除去，他就必蒙赦免，剩下的面要归给祭司，像素祭一样。』赎愆祭剩下的细面都归给祭司，表征救赎的基督是事奉者的食物。
13Leviticus 5:13 says, “Thus the priest shall make propitiation for him concerning his sin which he has committed in any of these things, and he shall be forgiven; and the remainder shall be the priest’s, like the meal offering.” The remainder of the fine flour for the trespass offering being the priest’s signifies that the redeeming Christ is the serving one’s food
14捌人在耶和华的圣物上
14VIII. A PERSON SINNING AGAINST THE HOLY THINGS OF JEHOVAH, AGAINST JEHOVAH AND LYING TO, EXTORTING FROM
犯了罪，得罪耶和华；
OR SWEARING FALSELY TO HIS FELLOW MAN
欺骗、欺压同伴，
向同伴起假誓
15利未记五章十五节，十七至十八节，六章二至三节，六节，说到人在耶和华的圣物上犯了罪，或犯罪、有了过错、得罪耶和华，或是有人犯罪，行事不忠信，干犯耶和华，并在同伴交付他的物上或钱财上有了诡诈，或是抢夺人，或是欺压同伴，或是在捡的遗失之物上行了诡诈，起了假誓，这人就要照所估定的银两，按圣所的舍客勒，把羊群中一只没有残疾的公绵羊作赎愆祭。这表征基督是无罪的，并且祂达到神圣的度量，彀资格为我们在神的圣物上干犯神的罪、或干犯神自己的罪、或在上列过犯中得罪人的罪，作赎愆祭。
15Leviticus 5:15, 17-18; 6:2-3, 6 speak of a person sinning against the holy things of Jehovah, or sinning, making error, against Jehovah, or a person sinning and acting unfaithfully against Jehovah, and lying to his fellow man in regard to a deposit or a security, or through robbery, or extorting from his fellow man, or finding what was lost and lying about it, and swearing falsely. Such a person needs a ram without blemish out of the flock, according to the valuation by the shekel of the sanctuary, for a trespass offering. This signifies that the Christ who is without sin and who measures up to the divine scale is qualified to be the trespass offering for our sins against the holy things of God, or against God, or against man in the above-listed trespasses
玖 凡在神的圣物上犯了罪的，
IX. THE ONE SINNING AGAINST the holy things of God AND THE ONE SINNING AGAINST MAN
并对人有了过犯的，
NEEDING TO MAKE RESTITUTION
就要偿还
16凡在神的圣物上犯了罪的，就要偿还，另外加五分之一，都给祭司。（利五15～16。）同样的，凡在任何欺诈的事上对人有了过犯，就要如数归还，另外加上五分之一，在查出他有罪的日子，交还原主。（利六2～6。）这表征献赎愆祭的人，在财物上按照神圣的尺度、标准、量度，应当是义的。
16The one sinning against the holy things of God needs to make restitution and add to it one-fifth more and give it to the priest (5:15-16). Likewise, the one sinning against man in any defrauding needs to make restitution for it in full, add to it one-fifth more, and give it to whom it belongs on the day he is found guilty (6:2-6). This signifies that the one offering the trespass offering should be righteous in material things according to the divine scale, standard, and measurement
17拾要在宰燔祭牲的地方
17X. THE TRESPASS OFFERING BEING SLAUGHTERED WHERE THE BURNT OFFERING IS SLAUGHTERED
宰赎愆祭牲
18『人要在宰燔祭牲的地方宰赎愆祭牲。』（利七2上。）要在宰燔祭牲的地方宰赎愆祭牲，指明赎愆祭乃是基于燔祭，并且表征基督为著我们作赎愆祭，乃是基于祂是燔祭。赎愆祭并不简单。这祭包括对付内住的罪，对付不绝对为著神；也包括对付说谎者撒但，神会众中间的死亡，天然的生命及其不洁，在神面前行事冒失、欠缺敬畏和考虑。不仅如此，赎愆祭还对付抢夺或欺压同伴。
18“In the place where they slaughter the burnt offering they shall slaughter the trespass offering” (7:2a). The trespass offering being slaughtered where the burnt offering is slaughtered indicates that the trespass offering is based upon the burnt offering, and it signifies that Christ is the trespass offering for us based upon His being the burnt offering. The trespass offering is not simple. It includes dealing with the indwelling sin and with not being absolute for God. It also includes the liar Satan, the death among God’s congregation, the natural life with its uncleanness, and the presumption of doing things rashly before God without fear and consideration. Furthermore, the trespass offering includes robbing and defrauding our fellow man.
19我们怎能经历赎愆祭？对赎愆祭的经历，乃是我们在与神的交通中并在神圣的光中，享受基督作燔祭、素祭、平安祭和赎罪祭的结果。因此，赎愆祭的经历乃是享受三一神的结果。我们对赎愆祭的经历，含示我们绝对为神而活，并且知道我们里面有罪，这罪乃是对神对人一切罪愆的源头。
19How can we experience the trespass offering? The experience of the trespass offering is the result of our enjoyment of Christ as the burnt offering, the meal offering, the peace offering, and the sin offering in the fellowship of God and in the divine light. The experience of the trespass offering is therefore the issue of the enjoyment of the Triune God. Our experience of the trespass offering implies our being absolute for God and our knowing that we have sin within us as the source of all kinds of trespasses toward God and man