利未记生命读经 · 第37篇

禁戒死亡

Abstaining from Death

1读经：利未记11:24-25,27下-28上，31-35,39-40,36上，37,3,9,21,44-45。

1Scripture Reading: Lev. 11:24-25, 27b-28a, 31-35, 39- 40, 36a, 37, 3, 9, 21, 44-45

2我们已经看过，利未记十一章与饮食的事，就是吃的事有关。现在我们需要来看，这一章也与死亡非常有关。在利未记十一章，『尸体』一辞至少用了十三次，『死』字用了两次。没有死亡，就不可能有尸体。实际上，尸体就指明死亡。只要有尸体，就是有死亡。这一章说到死亡是联于饮食的，这事实指明我们的饮食，我们的吃，乃是一件生命与死亡的事。我们若接触洁净的事物，就得著生命；若

2We have seen that chapter eleven of Leviticus is concerned with the matter of diet, with the matter of eating. Now we need to see that this chapter is also very much concerned with death. In Leviticus 11 the word “carcass” is used at least thirteen times, and the word “dead” is used twice. Without death, there could not be any carcasses. A carcass actually denotes death. As long as there is a carcass, there is death. The fact that this chapter speaks of death in relation to diet indicates that our diet, our eating, is a matter of life or death. If we contact clean things, we get life. But if we contact unclean things, we get death

3接触不洁净的事物，就得著死亡。

4在这一章里，『可憎之物、』『可憎恶的』这些辞也是指不洁说的。我们该憎恶不洁，恨恶不洁到极点，因为不洁带给我们死亡。甚么时候我们摸著不洁之物，我们就摸著死亡。在利未记十一章，不洁与死亡是同义辞。那里有不洁，那里就有死亡。不仅如此，死亡的终结就是尸体。即使是洁净的活物，其尸体也是不

4In this chapter the words “abomination” and “detestable” also refer to uncleanness. We should detest uncleanness, hate it to the uttermost, because it brings us death. Whenever we touch something that is unclean, we touch death. In Leviticus 11 uncleanness is synonymous with death. Where there is uncleanness, there is death. Moreover, death consummates in a carcass. The carcasses even of the clean living creatures are unclean (vv. 39-40

5洁净的。（利十一39～40。）

6死亡是丑陋的、可憎的，所以我们需要禁戒死亡。表面上，十一章是说到远离不洁；实际上，这一章是告诉我们要禁戒死亡。我们该禁戒的死亡，主要的还不是肉身的，而是属灵的。在地上，属灵的死亡比肉身的死亡更普遍，到处都有。不仅犯罪、属世的地方，就连道德高尚的地方，也充满属灵的死亡。利未记十一章警告我们，要禁戒属灵的死亡。为了帮助明白甚么是属灵的死亡，我们来思想伊甸园中两棵树－生命树和善恶知识树－的意义。神造人以后，把人摆在这两棵树跟前。（创二8～9。）生命树纯粹、单纯、完全是生命；在牠没有一点复杂，只有一件事－生命。因此，神所造的人乃是处于一种光景，面对著生命树。

6Death is an ugly, abominable thing. Therefore, we need to abstain from death. Apparently chapter eleven speaks of abstaining from uncleanness; actually this chapter tells us to abstain from death. The death from which we should abstain is not mainly physical death but spiritual death. Spiritual death is more prevailing on earth than physical death. Spiritual death is everywhere. Not only sinful, worldly places but even the most moral, ethical places are full of spiritual death. Chapter eleven of Leviticus warns us to abstain from spiritual death. As a help to understanding what spiritual death is, let us consider the significance of the two trees in the garden of Eden — the tree of life and the tree of the knowledge of good and evil. After God created man, He placed him before these two trees (Gen. 2:8-9). The tree of life is simply, singly, purely, and absolutely of life. With this tree there are no complications. Instead, there is only one thing— life. The man created by God was thus in a situation where he was facing the tree of life.

7圣经用树来表征或说明神。（参何十四8。）当神成为肉体，活在地上的时，祂论到自己说，『我是葡萄树。』（约十五5上。）葡萄树是蔓延生长的，我们要摘取果子，十分便利。松树是高耸挺拔的，我们很难攀达牠的顶部。我很喜乐，主没有说祂是松树，而说祂是葡萄树。我们的神原是高超的，但祂降卑自己成了葡萄树，蔓延普及到地的四方。

7In the Bible, God is signified, or illustrated, by a tree (e.g. Hosea 14:8). When God became incarnated and lived on earth, He said of Himself, “I am the vine” (John 15:5a). A vine grows by spreading and for this reason it is available to us. A pine, on the contrary, grows upward. We cannot reach the top of a fully- grown pine tree, but we easily have access to a vine. I am glad that the Lord said not that He was a pine but that He was a vine. Our God is high, yet He lowered Himself to become a vine, spreading Himself to reach the four corners of the earth

8这葡萄树就是生命树。我们将约翰十五章五节上半与约翰十四章六节上半摆在一起，就能证明这点；约翰十四章六节上半主说，『我就是…生命。』一面，祂是葡萄树，是一棵树；另一面，祂是生命。所以，祂是生命树。基督这

8This vine is the tree of life. We can prove this by putting John 15:5a together with John 14:6a, where the Lord says, “I am the life.” On the one hand, He is the vine, a tree; on the other hand, He is life. Therefore, He is the tree of life. Christ, the embodiment of the Triune God, is the tree of life

9位三一神的具体化身，乃是生命树。

10圣经开始于创世记的生命树，终结于启示录的生命树。启示录二十二章二节上半说，『在河这边与那边14有生命树。』十四节接著说，『那些洗净自己袍子的有福了，可得权柄到生命树那里。』这些经节是说到在新耶路撒冷的生命树。今天如何？今天在召会生活中，我们就可以享受基督作生命树。按照启示录二章七节，主已经应许，祂对我们乃是生命树，来给我们享受。『得胜的，我必将神乐园中生命树的果子赐给他吃。』今天的召会生活乃是新耶路撒冷－神的乐园－的小影，雏形。所以，实在说来，我们在召会生活里，乃是在神的乐园里享受基督作我们的生命树。在何西阿十四章八节，主将自己比作青翠的树。祂不仅是生命树，更是长青树。祂既是生命树，祂就是长青的。

10The Bible not only begins with the tree of life in Genesis but also consummates with the tree of life in Revelation. Revelation 22:2a says, “On this side and on that side of the river was the tree of life.” Verse of that chapter goes on to say, “Blessed are those who wash their robes, that they may have right to the tree of life.” These verses speak of the tree of life in the New Jerusalem. What about today? In the church life today we may enjoy Christ as the tree of life. According to Revelation 2:7, the Lord has promised Himself to us as the tree of life for our enjoyment. “To him who overcomes, to him I will give to eat of the tree of life, which is in the paradise of God.” Today’s church life is a prefigure, a miniature, of the New Jerusalem, which is the paradise of God. In a very real sense, therefore, in the church life we are in the paradise of God enjoying Christ as our tree of life. In Hosea 14:8 the Lord likens Himself to an evergreen tree. He is not only the tree of life — He is also the evergreen. As the tree of life, He is ever green.

11伊甸园中不只有生命树，也有善恶知识树。生命树表征神自己是生命的总和与源头。当神将亚当摆在园子里，祂知道这宇宙中还有另一个源头－神的仇敌撒但。不只有一个源头－神作生命的源头；也有第二个源头－撒但作死亡的源头。神如何是生命的总和与源头，照样，撒但是死亡的总和与源头。所以，善恶知识树表征死亡。

11In the garden of Eden there was not only the tree of life but also the tree of the knowledge of good and evil. The tree of life signifies God Himself as the totality and source of life. When God placed Adam in the garden, He knew that in this universe there was also another source—God’se ne my, Satan. There is not only one source — God as the source of life; there is also a second source—Satan as the source of death. Just as God is the totality and source of life, Satan is the totality and source of death. Therefore, the tree of the knowledge of good and evil signifies death.

12生命是单纯、单一的，死亡却是复杂的。表征死亡的树乃是善恶知识树。在这棵树上有三件东西，使死亡变得复杂：知识、善与恶。知识既与死亡有关，我们越多有知识，就越与死亡相连。此外，善也与死亡牵连，而不与生命相连。恶当然是死亡的元素。照著天然的观念，我们都将恶和死亡算在一起，但是会将知识与善，和生命算在一起。然而在圣经中，生命是独立存在的；知识与善，却是和死亡并行的。至终，知识、善与恶，都终结于死亡。为著过圣别的生活，我们需要禁戒一切属于死亡的事物。我们特别需要禁戒一般闲谈的习惯。那些惯于闲谈的人，可能装作很关心别人。实际上，由于惯于闲谈，他们只是追求知道更多的事，为作闲谈之用。闲谈这种习惯的源头，乃是善恶知识树。

12Whereas life is pure and single, death is complicated. The tree that signifies death is the tree of the knowledge of good and evil. Here we have three things which make death a complicated matter: knowledge, good, and evil. Since knowledge is related to death, the more knowledge we have, the more we are involved with death. Likewise, good is involved not with life but with death. Evil, of course, is an element of death. We all count evil with death, but we may count knowledge and good with life. In the Bible, however, life stands by itself, but both knowledge and good go with death. Eventually, knowledge, good, and evil all consummate in death. In order to live a holy life, we need to abstain from anything that belongs to death. In particular, we need to abstain from the common practice of gossiping. Those who have the habit of gossiping may pretend to be concerned about others and their situation. Actually, due to their habit of gossiping, they are merely seeking more knowledge for the purpose of gossiping. The source of the habit of gossiping is the tree of the knowledge of good and evil

13由于亚当的堕落，这棵树已经种在我们里面了。虽然我们已经得救，也得著了神作生命树种在我们里面，但我们里面仍然有善恶知识树。这就是说，我们每一个人都是小型的伊甸园。我们里面有神这生命树，也有撒但这善恶知识树。闲谈与生命树毫不相关，因为闲谈永远不会将生命分赐给听的人。闲谈是与死亡相关；闲谈将出于神仇敌的死亡，传播给人。禁戒闲谈就是禁戒死亡。我们若是要过圣别的生活，禁戒一切与死亡有关的事物，就必须远离死亡的源头，就是善恶知识树。壹一切死的都是不洁净的，死比罪更玷污人、更可憎一切死的都是不洁净的。所以，不洁等于死。

13Through Adam’s fall this tree has been implanted into us. Even though we have been saved and have had God as the tree of life planted into our being, we still have the tree of the knowledge of good and evil within us. This means that each of us is a miniature garden of Eden. We have God within us as the tree of life and also Satan as the tree of the knowledge of good and evil. Gossiping has nothing to do with the tree of life, for gossiping never imparts life to the listeners. To gossip is to be involved with death; it is to spread death, which is of God’se ne my, to others. To abstain from gossip is to abstain from death. If we would live a holy life, a life that abstains from anything related to death, we must stay away from the source of death; that is, we must stay away from the tree of the knowledge of good and evil. I. ALL DEAD THINGS BEING UNCLEAN, AND DEATH BEING MORE DEFILING AND ABOMINABLE THAN SIN All dead things are unclean. Uncleanness, therefore, equals death.

14死比罪更玷污人、更可憎。但是我们的观念，以为罪比死严重。我们若是对死没有正确的观念，就不容易看见死比罪更玷污人。因著我们的伦理道德观念，我们认为说谎是有罪的。倘若有人向我们撒谎，我们会定罪那个谎言是罪。然而，我们可能不领悟，很合乎道德的谈话也可能充满了死亡。比方，我们跟一位弟兄谈到他家庭中一些是非的事，这样的谈话也许很合乎道德，却可能摸著死亡，叫双方谈话之后，里面充满了死亡。再比方，一位弟兄送一本书给另一位弟兄，存心是要讨他喜欢。表面看来，这是一件好事，但是因著存心不对，就牵涉到死亡。我们送东西给弟兄，不该带著讨他喜欢的目的，乃是单单由于跟随主的引导。我们送东西给弟兄，若是带著目的，别有意图，那就是玩政治。

14Death is more defiling and abominable than sin. But according to our concept, sin is more serious than death. If we do not have the right concept concerning death, it will not be easy for us to realize that death is more defiling than sin. Because of our ethical and moral concepts, we know that lying is sinful. If someone lies to us, we shall condemn that lie as sinful. However, we may not realize that talk which is ethical may nevertheless be filled with death. For example, we may not realize talking with a brother about his family may involve death. Such talk may be ethical but still be filled with death. Using another illustration, I would point out that even giving a book to a brother may involve death. Suppose a brother gives a book to another brother with the intention of pleasing him. Even such a good thing may be filled with death. We should give something to a brother not with the purpose of pleasing him but simply because we are following the Lord’s leading. It is political to have a purpose, an intention, when we give something to a brother.

15假定有人送书给一位弟兄，为的是要讨好这位弟兄，使这位弟兄在某件事上与他站在一起。这种意图充满了死亡，凡有属灵领悟力和分辨力的人就看得出来。带著这个意图来送书，结果会形成党派，传播死亡。首先，接受书的人会被死亡玷污。然后，在这两位形成党派的弟兄中间没有别的，只有死亡。我们从这例子可以看见，死比罪更隐藏。我们不容易看透一件事，分辨出其中充满死亡。像送书这样的行动，表面上可能非常好，实际上却可能充满死亡的不洁。死的确比罪更玷污人、更可憎恶。一藉著赎愆祭，一切的罪立即得

15Suppose one’sin tent i on in giving a book to a brother is to please the brothers o that he will then stand with the one who gave him the book. This kind of intention is filled with death, and those who have spiritual understanding, spiritual discernment, will recognize it. The issue of giving a book with this intention is the forming of a party, and such a party will spread death. First, the one who receives the book will be defiled by death. Then between these two brothers who have formed a party, there will be nothing but death. The giving of the book was apparently good, but it involved death. From this illustration we can see that death is more hidden than sin. It is not easy for us to see through a thing and discern that it is filled with death. A deed like the giving of a book may have a very good appearance but may actually be filled with the uncleanness of death. Death surely is more defiling and abominable than sin. A. Through a Trespass Offering Any Sin Shall Be

蒙赦免

Forgiven Immediately

16利未记五章启示，藉著赎愆祭，一切的罪立即得蒙赦免。（利五2，～18。）由此可见，我们要对付罪，得蒙赦罪，是容易的。我们只要献赎愆祭，就得蒙赦免。

16Leviticus 5 reveals that through the trespass offering any sin shall be forgiven immediately (vv. 2, 17-18). From this we see that to deal with sin, to have sin 17 forgiven, is easy. We simply offer the trespass offering, and then we are forgiven.

17二凡摸了走兽尸体的，必不洁净到晚上；凡摸了人尸体的，必不洁净七天

17B. A Person Touching the Carcass of Any Animal Shall Be Unclean until the Evening, and a Person Touching the Carcass of Any Man Shall Be Unclean Seven Days

18按照利未记十一章，凡摸了走兽尸体的，必不洁净到晚上。（利十一24～25，27下～28上，31下，39～。）到晚上，意即到人一天生活的结束。这指明我们从死的玷污得洁净需要时间。我们的经历证明这点。我们若犯了罪愆，只要向主认罪，就会立刻得赦免，我们与神的交通也就恢复了。但是我们若被死亡玷污，就必不洁净『到晚上。』这就是说，必须过了一段时间之后，我们才能从死的玷污得洁净。时间不是我们罪得赦免的因素；但从死的玷污得洁净，时间却是一个因素。我们基督徒对付罪，只要认罪并应用主的宝血。我们一这样作，就得蒙赦免并洁净。但我们若摸了『尸体』而被死所玷污，这玷污会留在我们身上好一段时间。从罪得洁净不需要时间，但从死的玷污得洁净需要时间。这证明死玷污我们，比罪玷污我们更甚、更久。

18According to Leviticus 11, a person touching the carcass of any animal shall be unclean until the evening (vv. 24-25, 27b-28a, 31b, 39-40). “Until the evening” means until the end of one’s daily life. This 40 indicates that it takes time for us to be cleansed from the defilement of death. Our experience proves this. If we commit a trespass and then confess it to the Lord, we shall be forgiven immediately, and the matter is settled. But if we are defiled by death, we cannot be cleansed “until the evening.” This means that a certain period of time must pass before we can be cleansed from the defilement of death. Time is not a factor in being forgiven of our sins, but it is a factor in being cleansed from the defilement of death. We Christians deal with sins simply by confessing them and applying the Lord’s precious blood to our case. As soon as we do this, we are forgiven and cleansed. However, if we touch a “carcass” and are thereby defiled by death, this defilement will remain with us for quite a period of time. Although it does not take time for us to be cleansed from sin, it does take time for us to be cleansed from the defilement of death. This proves that death defiles us more and longer than sin does.

19凡摸了走兽尸体的，必不洁净到晚上；而摸了人尸体的，必不洁净七天。（民十九11，13。）这不仅指明死比罪更严重，也指明人的尸体比走兽的尸体更玷污人。在神的眼中，人是最玷污人的元素。

19Whereas a person who touches the carcass of an animal shall be unclean until the evening, a person who touches the carcass of a man shall be unclean seven days (Num. 19:11,13). This indicates not only that death is more serious than sin, but also that the carcass of a man is more defiling than the carcass of an animal. In the sight of God, human beings are the most defiling element

20贰被动物尸体玷污的人要洗

20II. A PERSON DEFILED BY THE CARCASS OF ANY ANIMAL SHALL WASH HIS CLOTHES

衣服

21被动物尸体玷污的人，要洗衣服。（利十一25，28上，40。）这表征死的玷污应当从我们日常生活中的行为上被洁净。衣服表征我们日常的行事，日常的生活。我们日常的生活应当从死的玷污得洗净。

21A person defiled by the carcass of an animal shall wash his clothes (Lev. 11:25, 28a, 40). This signifies that the defilement of death should be cleansed from our conduct in our daily life. Clothes signify our daily walk, our daily life. Our daily life should be washed from the defilement of death

22参任何动物的尸体掉在甚么东西上，这东西必不洁净，凡因此而受玷污之物要在水中洗净

22III. ANYTHING UPON WHICH THE CARCASS OF ANY ANIMAL FALLS IS UNCLEAN, AND ANYTHING

THUS DEFILED SHALL BE WASHED IN WATER

23任何动物的尸体掉在甚么东西上，这东西必不洁净，凡因此而受玷污之物要在水中洗净。（利十一32。）这表征死的玷污应当藉著生命的灵被洗净。十一章三十二节的水，表征生命的灵。我们因摸了死而受玷污，就需要承认我们的罪，然后将自己祷告到那灵里。乃是在那灵里，我们受到死所玷污的日常生活，日常行事，才会得著洁净。

23Anything upon which the carcass of any animal falls is unclean, and anything thus defiled shall be washed in water (v. 32). This signifies that the defilement of death should be cleansed away by the cleansing of the Spirit of life. The water in 11:32 signifies the Spirit of life. When we are defiled by touching death, we need to confess our sins and then pray ourselves into the Spirit. It is in the Spirit that our daily life, our daily walk, which has been defiled by death, will be cleansed

24肆任何动物的尸体掉到瓦器里，或掉在炉子或锅台上，这

24IV. THE CARCASS OF ANY ANIMAL FALLING INTO AN EARTHEN VESSEL OR UPON AN OVEN OR A STOVE

些东西就不洁净，必要打破

MAKES IT UNCLEAN, AND IT SHALL BE BROKEN

25任何动物的尸体掉到瓦器里，或掉在炉子或锅台上，这些东西就不洁净，必要打破。（利十一33，35。）这表征我们天然的人如同器皿，既在日常生活中被死玷污，就该破碎。三十三节的瓦器，表征我们天然的人，我们的所是，我们的己。我们天然的人乃是器皿；我们天然人的器皿，一旦在日常生活中受死所玷污，这器皿就该破碎。我们受到死所玷污天然的人，我们的所是，我们的己，需要藉著基督的十字架将其破碎。

25The carcass of any animal falling into an earthen vessel or upon an oven or stove makes it unclean, and that vessel or oven or stove shall be broken vv. 33, 35). This signifies that, like the vessel, our natural man, being defiled by death in our daily life, should be broken. The vessel in verse 33 signifies our natural man, our being, our self. Our natural man is a vessel. Once the vessel of our natural man has been defiled by death in our daily life, this vessel should be broken. Our natural man, our being, our self, which has been defiled by death, needs to be broken by the cross of Christ

26伍尸体落在瓦器里，瓦器中沾水的食物，并器皿中的饮料就不洁净尸体落在瓦器里，瓦器中沾水的食物，并器皿中的饮料就不洁净。（利十一34。）这表征被属地的流摸著，或在日常生活中与属地的流混杂的人，很容易被死的玷污所影响。我们若是属世的，就很容易受死亡的事物所玷污。陆泉源或贮水池

26V. ANY FOOD IN THE EARTHEN VESSEL UPON WHICH WATER COMES AND ANY DRINK IN THE VESSEL SHALL BE MADE UNCLEAN BY THE FALLEN CARCASS Any food in the earthen vessel upon which water comes and any drink in the vessel shall be made unclean by the fallen carcass (v. 34). This signifies that a person who is touched by the earthly flow or mixed with it in his daily life is easily affected by the defilement of death. If we are worldly, it is easy for us to be defiled by anything of death. VI. A SPRING OR A CISTERN HOLDING WATER

还是洁净

SHALL REMAIN CLEAN

27泉源或贮水池还是洁净。（利十一36上。）这表征凡有活水流通，随时洗去死的玷污之物，还是洁净的。活水的泉源表征那灵，活水的贮水池表征基督，祂盛装著活水。只要我们在日常生活中有泉源和贮水池，就是那灵和基督，我们就还是洁净的。

27A spring or a cistern holding water shall remain clean v. 36a). This signifies that anything that has the flow of the living water, which washes away the defilement of death at any time, remains clean. The spring of living water signifies the Spirit, and the cistern of the living water signifies Christ, who holds the living water. As long as we have the spring and the cistern, the Spirit and Christ, in our daily life, we shall remain clean

28柒动物尸体的任何一部分掉在要种的子粒上，这子粒还是

28VII. IF ANY PART OF THE CARCASS OF AN ANIMAL FALL SON ANY SEED FOR SOWING,

洁净的

the seed is clean

29动物尸体的任何一部分掉在要种的子粒上，这子粒还是洁净的。（利十一37。）这表征凡是活的，有生命能抵挡污秽的，还是洁净的。有生命能抵挡污秽的种子，乃是基督的豫表。

29If any part of the carcass of an animal falls on any seed for sowing, the seed is clean (v. 37). This signifies that anything that is living and possesses life that has the strength to resist defilement remains clean. The seed that has the life with the strength to resist defilement is a type of Christ

捌结语

VIII. THE CONCLUSION

30现在我要对利未记十一章这两篇信息中所论到的加上结语。

30I would now like to add a conclusion to what we have covered in these two messages on chapter eleven of Leviticus

一基督是洁净的实际

A. Christ Is the Reality of Cleanness

31吃的事牵涉到洁净。这洁净豫表那位作我们内容、生命供应和属灵食物的基督。基督是真正的洁净，祂是洁净的实际。二只有基督及出于基督的一切，

31The matter of eating involves cleanness. This cleanness typifies the very Christ who is our content, life supply, and spiritual food. Christ is the real cleanness. He is the reality of cleanness. B. Only Christ and All That Is out of Christ Are

才是洁净的，可作我们的食物供应

Clean for Our Food Supply

32只有基督及出于基督的一切，才是洁净的，可作我们的食物供应。只有这个才是我们所该接触、所该吃并接受的。

32Only Christ and that which is out of Christ are clean for our food supply. This only is what we should contact, eat, and receive

三就豫表说

C. In Terms of Typology

331基督是分蹄倒嚼的

331. Christ Divides the Hoof and Chews the Cud

34基督是分蹄倒嚼的。（利十一3。）当基督在地上行走时，祂是完全分蹄的，祂也是倒嚼的。祂满了分别，并且领受神的话，反覆加以思想。

34Christ divides the hoof and chews the cud (v. 3). When Christ walked on earth, His hooves were fully divided, and He chewed the cud. He was full of discernment, and He received the word of God with much reconsideration

2 基督是有翅有鳞的

2. Christ Has Fins and Scales

35基督是有翅的。（利十一9。）当祂在地上时，祂能自由行动，不被属世的事物抓住。基督也是有鳞的。（利十一9。）祂因著这些鳞，就能抗拒败坏世界的影响。基督是有带节的腿在脚上头，

35Christ has fins (v. 9). When He was on earth, He could move freely without being caught by worldly things. Christ also has scales (v. 9). Because of these scales, He could withstand the influence of the corrupted world. 3. Christ Has Jointed Legs above the Feet3

在地上蹦跳的

and Leaps on the Ground

36基督是有带节的腿在脚上头，在地上跳的。（利十一21。）所以，当祂在地上时，祂能在超脱世界的生命中生活行动，并能保守自己脱开世界。

36Christ has jointed legs above the feet and leaps on the ground (v. 21). Therefore, when He was on earth, He could live and move in a life that was above the world, and He could keep Himself from the world

4 基督是泉源或含有活水的贮水池

4. Christ Is a Spring or a Cistern That Holds Living Water

37基督是泉源或含有活水的贮水池。（利十一36。）祂是神那活灵的泉源，也是这活灵的盛装者。

37Christ is a spring or cistern that holds living water (v. 36). He is the spring of the living Spirit of God, and He is also the holder of this living Spirit.

5 基督是要种的子粒

5. Christ Is a Seed for Sowing

38基督是要种的子粒。（利十一37。）这清楚启示在新约。

38Christ is a seed for sowing (v. 37). This is clearly revealed in the New Testament

四基督是我们日常生活中每一面的供应

D. Christ Is the Supply in Our Daily Life in Every Aspect

39甚至像利未记十一章，这样一章的圣经也是满了基督。祂是我们日常生活中每一面的供应。祂既是全宇宙中一切正面事物的实际，（西二17，）祂就是一切洁净的活物。那在地上行、水中游、空中飞的洁净活物，全是基督的豫表。基督是那能在空中翱翔、盐水中生活的一位。不仅如此，一至七章中所有的供物也是基督的豫表。在神眼中，祂是一切的供物。只要我们有基督，我们所接触、所吃并消化的都是正确的。在每一面，祂都是我们的生命供应。祂甚至就是我们的洁净。

39Even such a chapter as Leviticus 11 is full of Christ. He is the supply in our daily life in every aspect. As the reality of all the positive things in the whole universe (Col. 2:17), He is all the clean living creatures. The clean living creatures that walk on earth, live in the water, and fly in the air are all types of Christ. Christ is the One who can soar in the air and live in salt water. Furthermore, all the offerings in chapters one through seven also typify Christ. In the sight of God, He is all the offerings. As long as we have Christ, we have the proper thing to contact, to eat, and to digest. In every way, He is our life supply. He is even our cleanness

五只有基督能保守我们圣别，像神是圣别的一样

E. Only Christ Is Able to Keep Us Holy, as God Is Holy

40『我是耶和华你们的神；所以你们要使自己成圣，成为圣别，因为我是圣别的；…因为我是把你们从埃及地领出来的耶和华，要作你们的神；所以你们要圣别，因为我是圣别的。』（利十一44～45。）只有基督能保守我们

40I am Jehovah your God; you shall therefore sanctify yourselves and be holy, for I am holy.…For I am Jehovah, who brought you up out of the land of Egypt to be your God; you shall therefore be holy, for I am holy” (vv. 44-45). Only Christ is able to keep us holy, as God is holy

41圣别，像神是圣别的一样。