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利未记生命读经 · 第26篇

赎愆祭的条例

The Law of The Trespass Offering
1读经：利未记七章一至十节。我从前研读传记和召会历史，从慕勒乔治（GeorgeMueller）和戴德生（HudsonTaylor）二人的生活和实行中，得著许多帮助。慕勒乔治是英国弟兄们中领头的人，他每天早晨起来到户外散步，边散步边读经祷告。他边读边祷。他见证，他从这实行，得著基督徒生活中上好的滋养、造就、知识和建立。中国内地会的创立人戴德生的实行，也很相似。他也是每早晨起来，花时间在主的话上与主交通，他也见证他所得著的滋养。
1Scripture Reading: Lev. 7:1-10 In my study of biographies and history, I have received much help from the living and practices of two persons, Ge or geMüller and Hudson Taylor. Ge or geMüller, a leading one among the British Brethren, rose up every morning to walk in the open air and to read the Bible and pray as he walked. As he read, he prayed. He testified that from this practice he received the best nourishment, edification, knowledge, and building up in his Christian life. The practice of Hudson Taylor, the founder of the China Inland Mission, was very similar. He also rose up in the morning to spend time with the Lord in the Word, and he testified of the nourishment he received
2我说到慕勒乔治和戴德生的实行，因为我关心青年人的基督徒生活。在基督徒的生活中，属灵的出生不过是个开始。一个人若要在生命的各个阶段中，有正确的长大并充分的生长，他必须在好的家庭中长大，并且从幼稚园就学到高中。这是照著肉身生命的律。基督徒的生命也是同样的原则。我们需要一个能在其中生长的属灵的家，也需要一个能在其中得著正确教育的属灵学校。此外，我们需要守规矩，与家庭、学校合作。这是照著属灵生命的律。我们在重生的时候，得著了另一个生命，神圣的生命，就是神的生命，这生命与我们天然的生命不同。我们天然的生命不论好坏，我们都需要把那生命忘了，而跟随第二个生命，就是神圣的生命。在这第二个生命里有一个律，与利未记六、七章里论到在五方面享受基督的五个条例相符。今天，我们需要严谨的跟随这第二个生命。我们若这样作，就会得著许多属灵的益处。
2I mention the practice of Ge or geMüller and Hudson Taylor because I am concerned for the Christian life of the young ones. In the Christian life, spiritual birth is only the beginning. If a human being is to be raised properly and to grow adequately in every phase of life, he must be raised in a good home and attend school from kindergarten through high school. This is the law according to the physical life. The principle is the same in the Christian life. We need a spiritual home where we can grow and a spiritual school where we can receive a proper education. In addition, we need to behave ourselves, cooperating with both the home and the school. This is the law according to the spiritual life. When we were regenerated, we received another life— the divine life, the life of God—which is different from our natural life. Whether our natural life is good or bad, we need to forget that life and go along with the second life, the divine life. In this second life there is a law that corresponds to the five laws in Leviticus 6 and 7 concerning the enjoyment of Christ in five aspects. Today, we need to go along strictly with this second life. If we do this, we will receive much spiritual benefit
3每一种生命都有自己的律和自己的感觉。所以，神圣的生命有律也有感觉。今天对我们来说，这生命不是客观的，乃是完全主观的。神圣的生命是在我们里面。这在我们里面的生命主观到一个地步，我们往往很难辨别我们原来、天然的生命，和我们第二个、神圣的生命。然而这是个事实，神圣的生命在我们里面，并且这生命有特别的感觉。
3Every life has its own law and its own sense. The divine life, therefore, has a law and also a sense. To us today, this life is not objective but is altogether subjective. The divine life is in us. This life within us is subjective to such an extent that often we find it difficult to distinguish our original, natural life from our second, divine life. Nevertheless, it is a fact that the divine life is within us, and this life has a particular sense.
4我举一些例子，可能会帮助你们领会何谓我们里面那神圣生命的感觉。在你得救前，你可能享受某种属世的娱乐。每当你想要有分于这种娱乐，你就这么作了。但在你得救并重生以后，你里面总是有一种感觉，不同意你有分于那种属世的娱乐。那时你觉得不如把时间用来祷告，而你里面有个东西，就是神圣生命的感觉，也会同意。有时候你想用一段时间祷告，里面的感觉却不同意。进一步考虑以后，你也许想要去看望你的表兄，向他传福音，里面的感觉就同意了。祷告和传福音都是好的、圣别的事；然而，内在的感觉也许同意后者，却不同意前者。因此，你留在家里祷告就没有平安，去传福音就有平安。这样的经历告䜣你，现今在你里面有个东西，是你得救前所没有的，那就是神圣的生命连同这生命的律和感觉。你顾到这内里的感觉，这神圣生命的感觉，就是遵守这生命的律。
4Some illustrations will help you understand what I mean by the sense of the divine life within us. Before you were saved, you may have enjoyed a certain kind of worldly entertainment. When you wanted to participate in that kind of entertainment, you simply did so. But after being saved and regenerated, quite often you would have a sense or feeling within that would not agree with your participating in that worldly amusement. You may then have felt that it was better to use the time to pray, and something within you— the sense of the divine life—would agree. Sometimes the inner sense may not agree with your intention to spend a certain available time in prayer. After further consideration, you may have the desire to visit your cousin to preach the gospel, and the inner sense may agree. Praying and preaching the gospel are both good and holy things; however, the inner sense may agree with the latter and not with the former. Thus, you do not have the peace to stay home and pray, but you do have the peace to preach the gospel. Such an experience tells you that now you have something which you did not have before you were saved—the divine life with its law and its sense or feeling. If you take care of this inner sense, the sense of the divine life, you will keep the law of this life
5我愿帮助你们定意、决心照著新生命的律生活行动。你需要定意不再照著老路生活。你已经不是得救以前的你。你乃是新造，重生的人，新人的肢体。有些信徒重生以后，不仅立刻想要而且渴慕成为属天、圣别的新人，甚至有雄心要成为这样的人。但有些信徒也许还不曾这样定意。我担心你们会继续照著老路生活、行动、为人。所以，我力劝你们，甚至恳求你们，要定意不要像你们从前那样。
5I would like to help you to make a decision, to make up your mind, to live and walk according to the law of the new life. You need to decide not to live any longer according to the old way. You are not what you were before you were saved. You are a new creation, a regenerated person, a member of the new man. Immediately after their regeneration, some believers have not only the desire and the aspiration but even the ambition to be new, holy, heavenly persons. But perhaps some of you have not yet made such a decision. I am concerned that you will continue to live, act, and behave in the old way. Therefore, I would urge you, even beg you, to make a decision that you will not be as you were in the past
6我们既是得救的人，在凡事上就不该像从前那样。我们藉著父母而生，得著天然、属人的生命；但我们由神而重生，却得著神圣的生命，成为神的儿女。现今我们就要像神的儿女那样生活。
6Because we are regenerated persons, we should be different in everything from what we were in the past. We were generated through our parents to receive the natural, human life, but we were regenerated by God to receive the divine life and thereby to become God’s children. Now we need to live like children of God
7你若被总统认养，必会自然的定意，生活行动要像总统的儿女。我们需要晓得，我们是全宇宙之主的儿女，祂比总统高得多。我们既是这样一位神的儿女，行事为人就该像祂的儿女。
7If you were adopted by the president, surely you would decide spontaneously to live and act like a child of the president. We need to realize that we are children of the Lord of the whole universe, the One who is much higher than the president. Since we are children of such a God, we should behave as His children.
8我们虽是神的儿女，参加召会聚会的方式，却可能不正确。有些人来参加主日聚会，也许穿得很随便。他们来得很晚，然后照著自己的喜好就坐。当然，在聚会中满了恩典，有些恩典也会降在他们身上，但他们究竟会得多少恩典，并会多么宝贝这些恩典，就大有问题了。另有些人参加主日聚会，也许梳洗整齐，穿著合宜；他们不仅把灵豫备好了，也把全人豫备好了。他们甚至早来，坐在合宜的位子上，并且为聚会祷告。他们会得著更多的恩典，也会宝贝所得著的。他们会得著属灵的益处，也叫自己成为召会的益处。在我们基督徒的生活中，我们需要各种的规则。有些人也许觉得这太律法了；但这里在豫表上，的确有为著享受基督的条例，规则。
8Although we are the children of God, we may come to the meetings of the church in either a proper or an improper way. Some may come to the meeting on the Lord’s Day sloppily dressed. They may also come late and take a seat according to their preference. Of course, the meeting is full of grace, and some grace may rain on them, but it is questionable how much grace they will receive and how much they will treasure it. Others may come to the meeting on the Lord’s Day properly washed and dressed, and prepared not only in their spirit but also in their whole being. They may even come early, take an appropriate seat, and pray for the meeting. Surely they will receive more grace, and they will treasure what they receive. They will receive spiritual benefit, and they will in turn be a benefit to the church. We need all kinds of regulations in our Christian life. Some may feel that this is too legal, but here in the type we do have the laws, the regulations, for the enjoyment of Christ
9我们现在来看赎愆祭各种不同的条例。
9Let us now consider the various aspects of the law of the trespass offering
壹 赎愆祭是至圣的
I. THE TRESPASS OFFERING BEING MOST HOLY
10『赎愆祭的条例乃是这样，这祭是至圣的。』（利七1。）赎愆祭和素祭、赎罪祭一样，乃是至圣的。这表征基督作我们的赎愆祭，在对付我们行为的罪上，是至圣的。我们取用基督作赎愆祭的时候，必须圣别的来取用。我们绝不该随便、轻忽的，更不用说有罪来取用这祭。我们要记得神用赎愆祭把我们指向赎罪祭，题醒我们，有罪在我们的肉体里，并且罪包括撒但这说谎者之父、（约八44、）世界、（约壹五19、）和争权。赎愆祭也把我们指向燔祭，题醒我们，我们犯罪是因为我们没有完全并绝对的为著神。我们所以发脾气，或与其他圣徒抗争，是因为我们没有完全为著神。赎愆祭既把我们指向赎罪祭和燔祭，我们就不该轻率的取用。事实上，几乎整个基督徒的生活都与赎愆祭有关。所以，我们对这祭该有正确的领会，并照著这祭的条例来取用。
10“This is the law of the trespass offering; it is most holy” (Lev. 7:1). Like the meal offering and the sin offering, the trespass offering is most holy. This signifies that Christ as our trespass offering is most holy in dealing with the sins in our conduct. When we apply Christ as our trespass offering, we must do this in a holy way. We should never apply this offering in a loose or careless way, much less in a sinful way. Concerning the trespass offering, we need to remember that God uses this offering to refer us to the sin offering, reminding us that sin is in our flesh and that sin includes Satan, who is the father of lies (John 8:44), the world (1 John 5:19), and the power struggle. The trespass offering also refers us to the burnt offering, reminding us that we commit sins because we are not fully and wholly for God. The reason we lose our temper or strive with certain saints is that we are not wholly for God. Since the trespass offering refers us to the sin offering and the burnt offering, we should not take the trespass offering in a light way. Actually, nearly the entire Christian life is involved with the trespass offering. Therefore, we should have the proper realization of this offering and apply it according to its law.
贰 要在宰燔祭牲的地方
II. THE TRESPASS OFFERING BEING SLAUGHTERED
11宰赎愆祭牲
11IN THE PLACE WHERE THE BURNT OFFERING IS SLAUGHTERED
12『人要在宰燔祭牲的地方宰赎愆祭牲。』（利七2上。）这表征基督作我们的赎愆祭，在对付我们行为的罪上，乃基于祂是献给神的燔祭。
12In the place where they slaughter the burnt offering they shall slaughter the trespass offering” (Lev. 7:2a). This signifies that Christ as our trespass offering in dealing with the sins in our conduct is based upon His being the burnt offering to God
13赎罪祭和赎愆祭都是基于燔祭。因著基督是燔祭，祂就彀资格作赎罪祭和赎愆祭。基督若不是绝对为著神，就不彀资格作赎罪祭和赎愆祭。相反的，祂还需要别人作祂的赎罪祭和赎愆祭。我们救主的绝对为著神，乃是祂作我们赎罪祭和赎愆祭的基础和根基。这题醒并加强我们，当我们取用祂作我们的赎愆祭时，也该取用祂作我们的燔祭，使我们在祂里面，凭著祂并藉著祂，可以绝对的为著神。
13Both the sin offering and the trespass offering are based on the burnt offering. Because Christ is the burnt offering, He is qualified to be the sin offering and the trespass offering. If Christ were not absolute for God, Christ would not be qualified to be our sin offering and trespass offering. Rather, He Himself would have needed someone to be His sin offering and trespass offering. Being absolute for God is the foundation, the base, for our Savior’s being our sin offering and trespass offering. This reminds us and strengthens us when we take Him as our trespass offering to take Him also as our burnt offering so that in Him, with Him, and through Him we may be absolute for God
14参祭司中的男丁
14
都可以在圣处吃赎愆祭
III. EVERY MALE OF THE PRIESTS EATING OF THE TRESPASS OFFERING IN A HOLY PLACE
15『凡祭司中的男丁都可以吃这祭，要在圣处吃；这是至圣的。』（利七6。）祭司中的男丁都可以在圣处吃赎愆祭，表征所有刚强的人都能在对付人行为的罪上，把基督供应给人时，享受基督作赎愆祭。我们要将基督作赎愆祭供应给犯罪的弟兄，自己必须是刚强的人。
15Every male among the priests may eat of it. It shall be eaten in a holy place; it is most holy” (v. 6). Every male of the priests eating of the trespass offering in a holy place signifies that all the stronger ones can enjoy Christ as the trespass offering in ministering Christ to others in dealing with the sins in their conduct. To minister Christ as the trespass offering to a brother who has committed sins requires that you be a stronger one
16对基督的这种享受，必须是在圣处，就是在分别、圣别的范围里。我们若要帮助人，为著他们的罪取用基督作他们的赎愆祭，我们就必须是刚强的；并且我们作这事，不可以在凡俗、属世的范围里，而必须在圣别的、与其他地方有别的范围里。
16This enjoyment of Christ must be in a holy place, in a separated, sanctified realm. If we would help others to take Christ as their trespass offering for their sins, we must be strong, and we must do this in a realm that is not common or worldly but that is holy and sanctified, separated from all other places
肆 赎罪祭怎样，
IV. AS THE SIN OFFERING
赎愆祭也怎样，
SO IS THE TRESPASS OFFERING
两祭同有一个条例
ONE LAW FOR BOTH
17『赎罪祭怎样，赎愆祭也是怎样，两祭同有一个条例。』（利七7上。）这表征罪和罪愆（罪行）属同一类。二者乃是罪的总和。这就是为何约翰一章二十九节里的『罪，』包括了罪性和罪行；就是包括了罪的总和。
17“As the sin offering, so is the trespass offering; there is one law for them” (v. 7a). This signifies that sin and trespasses (sins) are of the same category. All are sin in its totality. This is the reason the word sin in John 1:29 includes sin and sins; that is, it includes the totality of the category of sin.
伍 用赎愆祭遮罪的祭司，
V. THE PRIEST WHO MAKES PROPITIATION
要得这供物
WITH THE TRESPASS OFFERING HAVING IT
18『用这祭遮罪的祭司，要得这供物。』（利七7下。）这表征凡供应基督为赎愆祭的，都能有分于这样一位基督。我们将基督作赎愆祭供应给人时，就有分于祂作赎愆祭。这鼓励我们供应基督给人。
18The priest who makes propitiation with it shall have it” (v. 7b). This signifies that the one who ministers with Christ as the trespass offering shares such a Christ. When we minister Christ as the trespass offering to others, we share in Him as this offering. This encourages us to minister Christ
19陆为人献燔祭的祭司，要得这燔祭牲的皮
19VI. THE PRIEST WHO OFFERS ANY MAN’S BURNT OFFERING
HAVING THE HIDE OF THE BURNT OFFERING
20『为人献燔祭的祭司，要亲自得他所献燔祭牲的皮。』（利七8。）这表征供应基督为燔祭的人，要有分于并享受基督覆罩的能力。当我们以基督服事人的时候，我们就享受基督特别的一分－祂的皮，这皮表征基督覆罩的能力。覆罩某样东西，就是用某种覆盖把牠包起来，把牠保护了。基督覆罩的能力就是祂遮盖、保护并保守的能力。牛若没有皮，就得不著保护和保存。今天基督不仅是我们的遮盖。祂不仅遮盖我们，也保护并保守与我们的所是有关的一切。我们以基督为燔祭供应人，就经历祂作我们的遮盖、保护、并保守的能力。因著我们有厚厚的皮遮盖并保守我们，我们就在各方面受到保护，没有甚么能伤害我们。
20The priest who offers any man’s burnt offering, that priest shall have for himself the hide of the burnt offering which he has offered” (v. 8). This signifies that the one who ministers with Christ as the burnt offering shares and enjoys Christ in His enveloping power. When we serve others with Christ, we share a particular part of Christ—His “hide,” which signifies His enveloping power. To envelop something is to wrap it with some kind of covering, and this covering serves as a protection to that thing. Christ’s enveloping power is His covering, protecting, and preserving power. If a cow had no hide, the cow would not be protected and preserved. Today Christ is our covering. He not only covers us but also protects and preserves us and everything related to our being. We experience Christ as our covering, protecting, and preserving power when we minister Him as the burnt offering to others. Because we have a thick hide covering and preserving us, we are protected in every way, and nothing will hurt us
柒 凡素祭在炉中烤的，
VII. EVERY MEAL OFFERING BAKED IN THE OVEN
或在煎盘中或鏊上作的，
OR PREPARED IN A PAN OR ON A GRIDDLE
都要归给献祭的祭司
BEING FOR THE PRIEST WHO OFFERS IT
21『凡在炉中烤的素祭，并在煎盘中或鏊上作的，都要归给献祭的祭司。』（利七9。）这里我们看见祭司用以事奉的素祭，至终都变成他的，给他享受，以尽祭司的职分。这表征凡供应基督这受苦者，就有分于并享受这样一位基督。我们只要把基督服事给人，就会享受我们所服事的这位基督。
21Every meal offering which is baked in the oven, and any that is prepared in a pan or on a griddle, shall be for the priest himself who offers it” (v. 9). Here we see that these meal offerings with which the priest served eventually became his to enjoy for the priesthood. This signifies that the one who ministers Christ as the suffering One partakes of and enjoys such a Christ. As long as we serve Christ to others, we will have as our enjoyment the very Christ whom we serve
捌 素祭无论是
VIII. EVERY MEAL OFFERING
调油的，或是干的，
MINGLED WITH OIL OR DRY BEING
都要归给所有的祭司
FOR ALL THE PRIESTS
22『但是别的素祭，无论是调油的，或是干的，都要归给亚伦所有的子孙，大家均分。』（利七10。）这表征凡与那灵调和，或在基督里面供应基督的人，都同样有分于并享受这样一位基督。这些经节就是赎愆祭的条例。我们若将基督供应给人，就会享受基督。这是神所立的条例，规则。
22But every other meal offering, whether mingled with oil or dry, shall be for all of Aaron’ss ons, to all alike” v. 10). This signifies that all those who minister Christ mingled with the Spirit or in Himself alike partake of and enjoy such a Christ. What we have in these verses is the law of the trespass offering. If we minister Christ to others, we will enjoy Him. This is a law, a regulation, made by God