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利未记生命读经 · 第25篇

赎罪祭的条例

The Law of the Sin Offering
1读经：利未记六章二十四至三十节。在本篇信息中，我们要来看赎罪祭的条例。
1Scripture Reading: Lev. 6:24-30 In this message we will consider the law of the sin offering
2我们不难把藉摩西颁赐的十诫看作律法，然而也许很难把关于享受基督的事物看作律法（条例）。我们也许认为，倘若享受基督还有条例，就不会有甚么享受了。但在五种祭中，每一种都有其条例。所以，赎罪祭有其条例，随同这条例的还有许多规条。我们是亚当的子孙，都有堕落的生命，不法的生命，不愿受任何人规律、管治或约束。我们的亚当生命是背叛的，我们的亚当性情是不法的。但在我们得救并重生时，我们得著了另一个生命，就是神圣的生命，神的生命，这生命与我们堕落、不法的生命相对。这就是说，我们这些在基督里的真信徒有两个生命，一个是旧生命，一个是新生命。前者是天然、属人的生命；后者是神圣、永远的生命。说神圣的生命就是神自己并不为过；因为这就是神在我们里面，作了我们的生命。堕落、天然的生命是不法的，而在我们里面神圣的生命是绝对照著律法和规则的。
2It is not difficult for us to consider as law the Ten Commandments given through Moses. However, we may find it hard to regard as a law something that concerns the enjoyment of Christ, We may think that if there is a law concerning the enjoyment of Christ, there will not be any enjoyment. Nevertheless, each of the five offerings has its own law. Therefore, the sin offering has its law, and with this law there are a number of regulations. As descendants of Adam we have a fallen life, a lawless life unwilling to be ruled, governed, or controlled by anyone. Our Adamic life is rebellious, and our Adamic nature is lawless. But when we were saved and regenerated, we received another life—the divine life, the life of God—and this life is the opposite of our fallen, lawless life. This means that as genuine believers in Christ, we have two lives, an old one and a new one. The first is the natural, human life, and the second is the divine life, the eternal life. It is not too much to say that the divine life is God Himself; it is God within us to be our life. Whereas the fallen, natural life is lawless, the divine life within us is absolutely according to law and regulation
3每一种生命都有牠自己的律。譬如，鸟能飞是按著鸟生命的律，桃树能结果子是按著桃树生命的律。神圣的生命也有这生命自己的律。
3Every kind of life has its own law. For example, a bird flies according to the law of the bird life, and a peach tree bears peaches according to the law of the peach tree life. The divine life also has its own law
4赎罪祭的条例，乃是按著我们所享受之基督的律。我们享受基督作我们的燔祭时，需要领悟基督是生命，并且这生命有一个律。因此燔祭的条例，乃是照著我们所享受之基督的律写的。对于其他的祭，原则也是一样的。平安祭和素祭就是基督这活的人位。基督既是活的人，就有带著律的生命。因此，平安祭和素祭的条例，和基督生命的律相符。表面看来，成文的条例只论到平安祭和素祭。实际上，在我们的经历中，平安祭和素祭的条例成了活的律，就是我们所享受那基督之生命的律。
4The law of the sin offering is according to the law of what we have enjoyed of Christ. In our enjoyment of Christ as the burnt offering, we need to realize that Christ is a life and this life has a law. The law of the burnt offering, therefore, is written according to the law of the Christ whom we have enjoyed. The principle is the same with the other offerings. The peace offering and the meal offering are a living person, Christ. As a living person, Christ has a life with a law. Thus, the law of the peace offering and the law of the meal offering correspond to the life law of Christ. Apparently, the written law concerns only the peace offering and the meal offering. Actually, in our experience, the law of the peace offering and the law of the meal offering become a living law, a law of the very life of the Christ whom we enjoy.
5凡字句的条例，都是照著某种生命写的。我们若要写关于年长之人的条例，这条例必与年长之人的生命相符。写给年轻人的条例也是这样。这原则也应用于神给我们的条例。神给我们条例，叫我们敬拜祂，因为我们有敬拜的生命。神绝不会给动物这样的条例，因为他们没有这样的生命。新约中有三段话指明，甚至在享受基督的事上，我们也需要受规律。在林前九章二十六至二十七节，保罗说，『所以我这样奔跑，不像无定向的；我这样斗拳不像打空气的；我乃是痛击己身，叫身为奴，免得我传给别人，自己反不蒙称许。』『痛击己身』原文意，把眼睛以下的脸面打得又黑又青。这不像禁欲主义者苦待身体，也不像智慧派认为身体是邪恶的。这是要治服身体，使牠成为被征服的俘虏，像奴隶一样服事我们，好成就我们神圣的目的。在这些经文中，我们看到不仅有要求，也有命令。在这里，我们有最强律法的最强命令。
5Every law in letters is written according to a certain life. If we were to write a law concerning elderly people, that law would have to correspond to the life of elderly people. The same would be true with a law written concerning young people. This principle applies to the law given to us by God. God has given us a law that we should worship Him because we have a worshipping life. God would never give such a law to animals, because they do not have such a life. Three portions in the New Testament indicate that even in the enjoyment of Christ we need to be regulated. In 1 Corinthians 9:26 and 27 Paul says, “I therefore so run, not as uncertainly; so I box, not as beating the air; but I buffet my body and lead it as a slave, lest having preached to others, I myself should become disapproved.” Literally, the Greek word translated “buffet” means to beat the face under the eye black and blue. This is not to ill-treat the body as in asceticism, nor to consider the body evil as in Gnosticism. This is to subdue the body and make it a conquered captive to serve us as a slave for fulfilling our holy purpose. In these verses we see not only requirements but demands. Here we have the strongest demand of the strongest law
6加拉太六章十五至十六节说，『受割礼不受割礼，都无关紧要，要紧的乃是作新造。凡照这准则而行的，愿平安怜悯临到他们，就是临到神的以色列。』在十五节，保罗告诉我们，『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』这是恩典。今天我们不需要受割礼或不受割礼，我们只需要恩典。但在十六节，保罗告诉我们，得著怜悯和平安的路，是『照这准则而行，』就是照新造的准则而行。神已拯救我们到新造的情形和光景里，在这新造里，有基督作其生命。我们现今需要凭这新造的规则而行。这新造的准则会规律我们晚上就寝与早上起来的时间。特别是在主日，这新造的准则会催促我们早点起来，为聚会祷告，早点到会中与主相会并敬拜主。照著新造的准则而行，所得的奖赏乃是怜悯和平安。我能见证，当我照这准则而行的时候，我就有怜悯和平安。在主日早晨，我们若照这新造的准则来预备并赴会，我们就会得著怜悯和平安。
6Galatians 6:15 and 16 say, “Neither is circumcision anything nor uncircumcision, but a new creation. And as many as shall walk by this rule, peace be upon them and mercy, even upon the Israel of God.” In verse 15 Paul tells us that “neither is circumcision anything nor uncircumcision, but a new creation.” This is grace. Today we do not need circumcision or uncircumcision — we only need grace. But in verse 16 Paul goes on to tell us that the way to receive mercy and peace is to “walk by this rule,” the rule of the new creation. God has saved us to the state and condition of a new creation with Christ as its life. Now we need to walk by the rule of this new creation. The rule of the new creation will regulate us in the time we go to bed at night and rise in the morning. On the Lord’s Day in particular, the rule of the new creation will urge us to rise up a little earlier, pray for the meeting, and come to the meeting early to meet with the Lord and worship Him. The reward for walking according to the rule of the new creation is mercy and peace. I can testify that when I walk according to this rule, I have mercy and peace. If we walk according to the rule of the new creation in the way we prepare for and come to the meeting on the Lord’s Day, we will receive mercy and peace.
7凭新造的准则而行乃是律的事。在新造里有新生命，在这新生命里面有新的律。这新的律实际上就是在我们里面，时时规律我们的主自己。我们是神的新造，就有这新造的生命。这生命有规范的律。在我们的日常生活中，我们需要受这律的规范。
7Walking by the rule of the new creation is a matter of law. In the new creation, there is a new life, and within this new life, there is a new law. This new law is actually the Lord Himself within us, regulating us all the time. We are God’s new creation, and we have the life of this new creation. With this life there is a regulating law. In our daily living, we need to be regulated by this law
8在腓立比三章十三节、十四节，保罗告诉我们，他忘记背后，努力面前的，向著标竿竭力追求，要得神在基督耶稣里，召他向上去得的奖赏。然后在十五、十六节，他说，『所以我们凡是长成的人，都要思念这事；你们若思念任何别的事，神也必将这事启示你们。然而，我们无论到了甚么地步，都当按著那同一规则而行。』这里的『行，』原文意按次序而行，为一引伸辞，意以规则的行列排队，以军队的行伍前进，使步伐一致，合乎德行与敬虔。因此，保罗在这里嘱咐我们要按著路线、次序、规则而行。这三段新约的经文都指出同样的事︰在享受恩典的事上，我们需要受规律。
8In Philippians 3:13 and 14 Paul tells us that he is forgetting what is behind, stretching forward to what is before, and pursuing “toward the goal for the prize of the high calling of God in Christ Jesus.” Then in verses 15 and 16 he says, “Let us therefore, as many as are full-grown, have this mind; and if in anything you are otherwise minded, this also God shall reveal to you. Only this, whereunto we have attained, by the same rule let us walk.” The Greek word translated “walk” here means to walk orderly; it is derived from a word which means to range in regular line, to march in military rank, to keep step, to conform to virtue and piety. Thus, Paul is here charging us to walk in line, in order, and in a regulated way. These three portions of the New Testament all indicate the same thing—that in the enjoyment of grace we need to be ruled
壹 要在耶和华面前
I. THE SIN OFFERING BEING SLAUGHTERED
宰燔祭牲的地方
BEFORE JEHOVAH WHERE
宰赎罪祭牲
THE BURNT OFFERING IS SLAUGHTERED
9『要告诉亚伦和他的子孙说，赎罪祭的条例乃是这样︰要在耶和华面前宰燔祭牲的地方宰赎罪祭牲。』（利六25上。）这表征两件事。首先，表征基督作我们的赎罪祭，在神面前被杀。其次，表征基督作我们的赎罪祭献给神，乃是基于祂是献给神的燔祭。
9Speak to Aaron and to his sons and say, This is the law of the sin offering: in the place where the burnt offering is slaughtered the sin offering shall be slaughtered before Jehovah” (Lev. 6:25a). This signifies two things. First, it signifies that Christ as our sin offering was slain before God. Second, it signifies that Christ was offered to God as our sin offering based upon His being the burnt offering to God
10我们也许认为只要带来供物给神，就可以在任何地方宰杀。然而，这里神要求祂的子民要在祂面前，在宰燔祭牲的地方宰赎罪祭牲。供物必须照著神的规则献给神。我们由此可见，即使今天享受基督作恩典，我们仍须在享受基督的事上，遵从规则。
10We may think that if we bring an offering to God, we may slaughter it anywhere. However, here God requires His people to slaughter the sin offering before Him in the place where the burnt offering is slaughtered. The offering must be presented according to God’s regulations. From this we see that even though we today are enjoying Christ as grace, there are still regulations that we must follow in the enjoyment of Christ.
贰 赎罪祭是至圣的
II. THE SIN OFFERING BEING MOST HOLY
11赎罪祭是至圣的。（利六25下。）这表征基督作我们献给神的赎罪祭是至圣的，藉此祂内在的对付了我们性情中的罪，对付了我们整个有罪的性情。赎罪祭不仅外在的对付我们行为上的罪，也内在的对付我们性情中的罪。这供物对付了我们整个有罪的性情。所以，赎罪祭是至圣的。
11The sin offering is most holy (6:25b). This signifies that Christ as our sin offering offered to God was most holy in that He dealt with sin in our nature intrinsically and with the whole of our sinful nature. The sin offering deals not only with the sin in our conduct outwardly but also with the sin in our nature intrinsically. This offering deals with the whole of our sinful nature. Therefore, the sin offering is most holy
参祭司为罪所献的供物，要在圣处，
III. THE PRIEST OFFERING THE OFFERING FOR SIN EATING IT IN A HOLY PLACE
就是在会幕的院子里吃
IN THE COURT OF THE TENT OF MEETING
一 表征凡以基督为赎罪祭服事罪人的，
A. Signifying That He Who Serves Sinners with Christ as Their Sin Offering
12要有分于享受基督作赎罪祭
12Shares the Enjoyment of Christ as the Sin Offering
13『为罪献这祭的祭司要吃这祭，要在圣处，就是在会幕的院子里吃。』（利六26。）这表征凡以基督为赎罪祭服事罪人的，要有分于享受基督作赎罪祭。我们若以基督服事罪人，我们就是作祭司服事。我们这样供应基督给人的时候，我们和所服事的人都会享受基督作赎罪祭。
13The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tent of meeting” (6:26). This signifies that he who serves sinners with Christ as their sin offering shares the enjoyment of Christ as the sin offering. If we serve sinners with Christ, we are serving as priests. When we minister Christ to others in this way, both we and the ones we are serving will enjoy Christ as the sin offering
二 表征他是在分别、圣别的境界里，在召会的范围里享受基督作赎罪祭
B. Signifying That He Enjoys Christ as the Sin Offering in a Separated, Sanctified Realm, in the Sphere of the Church
14祭司在圣处，在会幕的院子里吃赎罪祭，也表征凡以基督为赎罪祭供应罪人的，是在分别、圣别的境界里，在召会的范围里享受基督作赎罪祭。
14The priest’seating the sin offering in a holy place, in the court of the tent of meeting, also signifies that he who ministers Christ as the sin offering to sinners enjoys Christ as this offering in a separated, sanctified realm, in the sphere of the church
15我们可能认为，只要我们以基督服事人，就可以在任何地方作这事。然而，按照属灵的规则，我们必须照著神的规则作这事。
15We may think that as long as we are serving others with Christ, we can do this anywhere. However, according to the spiritual rule, we must do this according to God’s regulation
肆 凡摸赎罪祭之肉的，
IV. WHOEVER TOUCHES THE FLESH
都要成为圣别
OF THE SIN OFFERING BEING HOLY
16凡摸赎罪祭之肉的，都要成为圣别。（利六27上。）这表征凡摸基督这赎罪祭的，都是分别且圣别的，罪弃绝了，天然的肉体也受了对付，因为基督作赎罪祭，已经在十字架上对付了罪和我们有罪的肉体。
16Whoever touched the flesh of the sin offering was holy (6:27a). This signifies that whoever touches Christ as the sin offering is separated and sanctified, forsaking sin and having his natural flesh dealt with, for Christ as the sin offering has dealt with sin and our sinful flesh on the cross.
17我们需要领悟，当我们把基督这赎罪祭带给罪人的时候，这基督是圣别的。罪人接触这圣别的基督，就成为圣别，成为圣的。这被圣别的人立刻会弃绝罪，并叫他天然的肉体受到对付。我们对基督作赎罪祭，需要有这样的体认和信心。然后我们应当把福音，就是把基督自己带给人，让人摸著祂。我们供应给人的基督乃是赎罪祭。祂在十字架上对付了我们里面内在的罪，也对付了我们有罪的肉体。
17We need to realize that when we bring Christ as the sin offering to a sinner, this Christ is holy. When a sinner touches this holy Christ, he becomes sanctified and is made holy. Immediately this sanctified one will forsake sin and have his natural flesh dealt with. We need to have such a realization and faith concerning Christ as the sin offering. Then we should bring the gospel—that is, Christ Himself—to others and let them touch Him. The Christ whom we minister to others is the sin offering. On the cross He dealt with the intrinsic sin in our being and with our sinful flesh
伍 赎罪祭的血
V. THE GARMENT ON WHICH THE BLOOD
所溅的衣袍
OF THE SIN OFFERING WAS SPATTERED
要在圣处洗净
BEING WASHED IN A HOLY PLACE
18『这祭牲的血若溅在衣袍上，所溅的衣袍你要在圣处洗净。』（利六下。）这表征凡藉著作赎罪祭之基督的血蒙救赎的人，他日常的行事为人都得受对付。（参弗四22～。）我们日常的行事为人，由衣袍所表征，该不断的受对付。赎罪祭的血所溅的衣袍是在圣处洗净的。这表征凡藉著作赎罪祭之基督的血蒙救赎的人，他的日常生活该在分别、圣别的范围里受对付。由此可见，我们必须看重基督的血，不可将其看作俗物。
18“When any of its blood is spattered on a garment, you shall wash what it was spattered on in a holy place” (6:27b). This signifies that the daily walk of the one 27 who has received redemption through the blood of Christ as the sin offering should be dealt with (cf. Eph. 4:22-24). Our daily walk, signified by the garment, 24 should be dealt with continually. The garment on which the blood of the sin offering was spattered was washed in a holy place. This signifies that the daily life of one who has received redemption through the blood of Christ as the sin offering should be dealt with in a separated, sanctified realm. From this we see that we should have regard for the blood of Christ and never consider it common.
陆 煮赎罪祭牲的瓦器
VI. THE EARTHEN VESSEL, IN WHICH
19
19THE SIN OFFERING IS BOILED, BEING BROKEN
20要打碎
20
21『煮这祭牲的瓦器却要打碎。』（利六28上。）这表征是瓦器的人，与作赎罪祭的基督有了关联后，就都得破碎。要将基督作赎罪祭传给人，我们这些瓦器需要破碎。我们若没有破碎，仍在天然的生命里传福音，就不会有多少果效。我们需要成为破碎的器皿。
21An earthen vessel in which it is boiled shall be broken” (6:28a). This signifies that the one who, as an earthen vessel, has a relationship with Christ as the sin offering should be broken. To preach Christ to others as the sin offering, we as the earthen vessels need to be broken. If we are not broken and yet preach the gospel in our natural life, we will not see much result. We need to be broken vessels
VII. A BRONZE VESSEL
柒 煮赎罪祭的铜器
IN WHICH THE SIN OFFERING IS BOILED
要擦磨，用水涮净
BEING SCOURED AND RINSED WITH WATER
22『若是煮在铜器里，这铜器就要擦磨，用水涮净。』（利六28下。）这表征藉著圣灵光照并审判（好比铜镜）而得重生的人，不必打碎，但要经过磨、洗的对付。我们若要将作赎罪祭的基督向人传扬，就必须被破碎，或者经过磨、洗。我们不能天然的出去。
22If it is boiled in a bronze vessel, then it shall be scoured and rinsed with water” (6:28b). This signifies that the one who has been enlightened and judged by the Spirit (likened to a bronze mirror) to be regenerated needs not to be broken but dealt with by being scoured and rinsed. If we would go to preach Christ as the sin offering to others, we must be dealt with, either by being broken or by being scoured and rinsed. We cannot go in a natural way
捌 凡祭司中的男丁，
VIII. EVERY MALE OF THE PRIESTS EATING
23都可以吃这至圣的赎罪祭
23OF THE SIN OFFERING, WHICH IS MOST HOLY
24『凡祭司中的男丁都可以吃这祭；这是至圣的。』（利六29。）这表征所有刚强的人，都能享受基督作至圣的祭物，把基督作赎罪祭供应给罪人。我们不该认为传福音是件小事；这需要我们在基督的生命里是刚强的。
24Every male among the priests may eat of it; it is most holy” (6:29). This signifies that all the stronger ones can enjoy Christ as the most holy offering in ministering Christ as the sin offering to sinners. We should not think that preaching the gospel is a small thing. It requires us to be strong in the life of Christ
25玖其血带进会幕；在圣处，就是在至圣所内遮罪的赎罪祭，不可以吃，却要用火焚烧『但赎罪祭若有血带进会幕，在圣所遮罪，这祭就不可以吃，必用火焚烧。』（利六30。）这里所说的遮罪，是在至圣所里完成的。（利十六27。）这表征那作赎罪祭，在十字架上对付我们的罪和罪性，为我们完成神救赎的基督，乃是完全给神享受的，我们不该有分。但在我们将基督作赎罪祭供应罪人时，我们却能有分于祂。论到基督作赎罪祭，有一分是单单给神的，有一分是给我们有分的。上好的一分是给神享受的。神使基督为罪人遮罪，在这事上我们无分，这完全是为著神的。然而，我们传扬基督，将祂当作赎罪祭供应给人的时候，就能有分于祂。因此，神有祂的分，我们也有我们的分。
25IX. THE SIN OFFERING, THE BLOOD OF WHICH IS BROUGHT INTO THE TENT OF MEETING TO MAKE PROPITIATION IN THE HOLY PLACE, IN THE HOLY OF HOLIES, NOT BEING EATEN BUT BURNED WITH FIRE No sin offering shall be eaten from which any of the blood is brought into the tent of meeting to make propitiation in the holy place; it shall be burned with fire” (6:30). The propitiation mentioned here was made in the Holy of Holies (16:27). This verse signifies that Christ as the sin offering dealing with our sin and with our sinful nature on the cross to accomplish God’s redemption for us is wholly for God’s enjoyment, and we should not share it. But in our ministering Christ as the sin offering to sinners, we can share Him. Concerning Christ as the sin offering, there is a portion that is only for God, and there is a portion for us to share. The top portion is for God’s enjoyment. God made Christ a propitiation for sinners, and we have no share in this. This is absolutely for God. However, when we preach Christ to others, ministering Him as the sin offering, we can share Him. Thus, God has His part, and we have our part
26这些关于赎罪祭的规则，称为『赎
26These regulations concerning the sin offering are