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利未记生命读经 · 第38篇

人类生产的不洁

Uncleanness in Human Birth
1读经：利未记十二章，歌罗西书二章
1Scripture Reading: Lev. 12; Col. 2:11-12; Heb. 10:5-7
2十一至十二节，希伯来书十章五至七节。
2
3本篇信息要说到利未记十二章，来看人类生产的不洁这件事。利未记十二章启示，我们人的源头是不洁的。十一章告诉我们，接触某些人的时候要谨慎，免得受玷污；但十二章指明，我们从出生起就全然是不洁的。不洁乃是我们出生的源头。
3In this message on chapter twelve we come to the matter of uncleanness in human birth. Leviticus 12 reveals that the very source of our being is unclean. Chapter eleven tells us to be careful in contacting certain kinds of persons lest we be defiled, but chapter twelve indicates that we are altogether unclean from birth. Uncleanness is the source from which we were born
壹 女人与人类生产的关系
I. A WOMAN’S RELATIONSHIP TO HUMAN BIRTH
4在利未记，我们需要来看的头一件事，乃是女人与人类生产的关系。
4The first thing we need to consider in Leviticus is woman’s relationship to human birth
一 按表征说，女人代表全人类
A. In Figure, Woman Representing All Mankind
1 在神的经纶里，全人类都是女人
1. In God’sEcon o my All Mankind Being Female
5按表征说，女人代表全人类。在神的经纶里，在祂神圣的经纶和神圣的安排里，全人类都是女人。在圣经里，女人代表人类，而男人代表神和基督。基督是独一的男人，所有与祂结合的都是女人。
5In figure, woman represents all mankind. In God’secon o my, in His divine dispensation and divine arrangement, all mankind is female. Whereas woman in the Bible represents mankind, man represents God and Christ. Christ is the unique male, and all those who are married to Him are females
2 女人里面的不洁，表征全人类里面的不洁
2. The Uncleanness within the Woman Signifying the Uncleanness within All Mankind
6女人里面的不洁，表征全人类里面的不洁。我们众人，男人和女人都一样，都是不洁的。二出于女人的人类生产是不洁
6The uncleanness within the woman signifies the uncleanness within all mankind. We all, males and females alike, are unclean. B. The Human Birth Coming Out of the Woman
的，表征：
Being Unclean, Signifying That
1 全人类的源头是不洁的
1. The Source of All Mankind Is Unclean
7出于女人的人类生产是不洁的，这事实表征全人类的源头是不洁的。源头既是不洁的，凡从源头生的，也必不洁。
7The fact that the human birth coming out of the woman is unclean signifies that the source of all mankind is unclean. Since the source is unclean, whatever is born of the source must also be unclean
8我们的出生是不洁的，现今在生活中仍是不洁的。我们不是仅仅因接触到不洁之物而成为不洁；我们从出生起就已经是不洁。我们甚至在母腹里，就已经是不洁的。因此，我们是生于不洁的，也活在不洁之中。不管我们多谨慎，只因我们是人类的一部分，我们就是不洁的。我们不仅是不洁的，我们就是不洁本身。人类全然是不洁的。我们若在主的光照之下，在神圣的光之下，就要看见我们从头到脚，乃是不洁的总和。
8We are unclean by birth, and now we remain unclean in our living. We do not become unclean simply by contacting something unclean; we are unclean already by birth. We were unclean even when we were in our mother’s womb. Hence, we were born in uncleanness and live in uncleanness. No matter how careful we may be, simply because we are a part of mankind we are unclean. Not only are we unclean — we are uncleanness itself. Human beings are totally unclean. If we are under the Lord’s enlightenment, under the divine light, we shall realize that from head to toe we are a totality of uncleanness.
9利未记的第二段，不仅给我们看见我们是谁，更给我们看见我们是甚么。我们就是不洁。然而，利未记却要求我们过圣别的生活。不洁的人怎能过圣别的生活？在逻辑上，这是不可能的。不洁之人绝对不可能过圣别的生活。然而我们要看见，在神的救恩里有供备，使我们能过圣别的生活。2人类的不洁是从里面来的人类的不洁是从里面来的，与十一章所对付，在饮食上从外面来的不洁相对。十一章说到外面的不洁，但十二章说到里面的不洁，就是我们这人从出生起就有的不洁。所以，利未记十二章是去到不洁的源头，摸著不洁的根。十一章只是嘱咐我们过洁净的生活，接触洁净的，避开不洁的。这种洁净是外面的，是外面行为上的事。然而，十二章摸到我们的出生，对付到我们所来自的源头。
9The second section of Leviticus shows us not only who we are but also what we are. We are uncleanness. Nevertheless, Leviticus requires that we live a holy life. How can uncleanness live a holy life? Logically speaking, this is impossible. It is absolutely impossible for uncleanness to live a holy life. However, as we shall see, in God’ss alvation there is the provision for us to live a holy life. 2. The Uncleanness of Mankind Is from Within In contrast to the uncleanness in diet dealt with in chapter eleven, which is from without, the uncleanness of mankind is from within. Chapter eleven covers outward uncleanness, but chapter twelve covers inward uncleanness, the uncleanness of our entire being from birth. Leviticus 12, therefore, goes to the source of uncleanness and touches the root of uncleanness. Chapter eleven simply charges us to live a clean life by contacting what is clean and by avoiding what is unclean. This kind of cleanness is outward; it is a matter of outward conduct. Chapter twelve, however, touches our birth, not merely our outward conduct following our birth. Leviticus 12 deals with the source from which we came
10贰生男孩不洁七天，生女孩不洁十四天
10II. THE UNCLEANNESS OF THE MALE’S BIRTH BEING FOR SEVEN DAYS, AND THAT OF THE
FEMALE’S BEING FOR FOURTEEN DAYS
11生男孩要不洁七天，生女孩要不洁十四天。（利十二2，5上。）这表征男孩（代表刚强者）不管力量如何，乃是完全（由七天所表征）不洁的；女孩（代表软弱者）由于她的软弱，更是双倍（由十四天所表征）的不洁。这给我们看见，女人比男人加倍不洁。七和十四这些数字指明这点。七是完全的数字，十四是七的两倍。二节的『七天，』表征完全不洁；五节上半的『两个七天，』（十四天）表征这不洁的双倍。
11The uncleanness of the male’s birth is for seven days, but that of the female’s is for fourteen days (vv. 2, 5a). This signifies that the male (representing the strong ones) is fully (signified by the seven days) unclean in spite of his strength, and that the female (representing the weak ones) is doubly (signified by the fourteen days) unclean in her weakness. This shows us that the females are twice as unclean as the males. The numbers seven and fourteen indicate this. Seven is the number of fullness, and fourteen is two times seven. The “seven days” in verse 2 signify fully unclean, unclean in full, and the “two weeks” (fourteen days) in verse 5a signify twice this uncleanness
12参女人在生男孩后，要因产血不洁，留在家里三十三天；在生女孩后，要留在家里
12III. AFTER THE BIRTH OF A MALE, THE WOMAN REMAINING IN THE UNCLEANNESS OF THE BLOOD FOR THIRTY - THREE DAYS, AND AFTER
六十六天
THE BIRTH OF A FEMALE, FOR SIXTY-SIX DAYS
13女人生男孩后，要因产血不洁，留在家里三十三天；在生女孩后，要留在家里六十六天。（利十二4上，5下。）这表征生男孩的不洁要受试验（由四十天，就是七天加三十三天所表征）才得洁净；生女孩的不洁要双倍受试验（由八十天，就是十四天加六十六天所表征）才得洁净。在圣经里，四十这数字指明试验的时期。以色列人在旷野飘流四十年；主耶稣受试诱（就是受试验）四十天。因著人类的出生全然不洁，所以需要受试验才得洁净。生男孩要四十天受试验，生女孩要八十天双倍受试验。
13After the birth of a male, the woman was to remain in the uncleanness of the blood for thirty-three days, and after the birth of a female, for sixty-six days (vv. 4a, 5b). This signifies that the uncleanness of a male’s birth should be tested (signified by the forty days— seven days plus thirty-three days) for cleanness, and that the uncleanness of a female’s birth should be doubly tested (signified by the eighty days—fourteen days plus sixty-six days) for cleanness. In the Bible the number forty denotes a period of testing. The children of Israel wandered in the wilderness for forty years, and the Lord Jesus was tempted, that is, tested, for forty days. Because the birth of a human being is altogether unclean, it required a test for cleanness. The birth of a male was tested for forty days, and the birth of a female was doubly tested for eighty days
14肆在不洁的受试验期间，女人不许摸甚么圣物，也不许进
14IV. DURING THE TEST OF THE UNCLEANNESS, THE WOMAN NOT BEING ALLOWED TO TOUCH
ANY HOLY THING OR GO INTO THE SANCTUARY
入圣所
15在不洁的受试验期间，女人不许摸甚么圣物，也不许进入圣所。（利十二4。）这表征人不许摸与神有关的事，并进到神的面光中，直等到他的不洁受了对付。
15During the test of the uncleanness, the woman was not allowed to touch any holy thing or go into the sanctuary (v. 4). This signifies that man is not allowed to touch the things concerning God or go into the presence of God until his uncleanness is dealt with
16我们的不洁怎能受到对付？要回答这问题，下面两点非常重要。
16How can our uncleanness be dealt with? The next two points, which are crucial, will answer this question
17伍男孩生后第八天
17V. ON THE EIGHTH DAY AFTER THE BIRTH THE MALE BEING CIRCUMCISED
要受割礼
18男孩生后第八天要受割礼。（利十二3。）这表征不洁之人的肉体该藉著基督的死被摆在一边，使他可以被带进基督的复活里，不仅得蒙洁净，并且有新生命的起头。（西二11～12。）
18On the eighth day after the birth the male was to be circumcised (v. 3). This signifies that the flesh of the unclean person should be put aside through the death of Christ that he might be brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life (Col. 2:11-12
19一周七天之后，就是第八天。第八天乃是新的起头，是新一周的起头。在圣经里，第八天是指基督的复活。复活当然是新的起头。死亡结束旧的时期，而复活开始新的时期，所以是新的起头。
19After a week of seven days, there is the eighth day. The eighth day is a new start, the start of a new week. In the Bible the eighth day refers to Christ’s resurrection. Resurrection, of course, is a new start. Death ends the old course, and resurrection begins a new course and is therefore a new start
20我们基督徒有两个起头。我们的第一个起头，是在不洁中出生，并且生到不洁里。我们生来就是不洁。我们可以有不同的国藉，但我们真正的所是都是一样的。无论是甚么种族，每一个人生来都是不洁净的。这是我们的第一个起头。
20As Christians, we have had two starts. We had the first start when we were born in uncleanness and into uncleanness. We were born to be uncleanness. In nationality we may be different, but in our real being we are all the same. Every human being, regardless of race, is born uncleanness. This was our first start.
21按照神的计画，神的经纶，祂为我们开了一条路，使我们能有第二个起头，新的起头。神是以周来计算。一周的结束就是一个时期的结束，接著就有新的时期。我们新的时期不是在原初的创造里，乃是在复活里。我们生在旧造里，却重生成为新造。在第一个起头里，我们是在旧造的类别里，这是七天所表征的。在神的经纶里，人一生的时期乃是七天。我们生到旧造里之后，在那里只停留七天。然后在第八天，基督复活的那天，我们有了新的起头。我们读圣经，每逢读到『第八日』或『七日的第一日』这些辞，（约二十1，19，26，）都应当满了喜乐。今天，我们这些在基督里的信徒，不是在头七天，乃是在第八天。我们乃是在第二个时期。这时期是永远的，因为在基督里，我们要活到永永远远。主耶稣说，『凡活著信入我的人，必永远不死。』（约十一26。）我们的第二个时期是永远的，我们的第一个时期却非常短，只有七天。无论我们是在年少的时候得救，还是在年老的时候得救，在神眼中，我们的第一个时期只有一周。神在祂的经纶里缩短了我们的第一个时期，却延长了我们的第二个时期，使其成为永远的，就如祂自己是永远的一样。
21According to God’s plan, God’secon o my, He has made a way for us to have a second start, a new start. God counts in weeks. The end of a week is the end of a course, which is followed by a new course. Our new course is not in the original creation but in resurrection. We were born in the old creation, but we were reborn a new creation. In the first start, we were in the category of the old creation, which is signified by seven days. In God’secon o my, the course of human life is seven days. After being born into the old creation, we stayed there for just seven days. Then on the eighth day, the day of Christ’s resurrection, we had a new start. We should be full of joy whenever we come across the words “the eighth day” or “the first day of the week” (John 20:1, 19, 26) in our reading of the Bible. Today, as believers in Christ, we are not in the first seven days—we are in the eighth day. We are in the second course. This course is eternal, for in Christ we shall live forever. The Lord Jesus said, “Everyone who lives and believes in Me shall by no means die forever” (John 11:26). Whereas our second course is eternal, our first course is very short, only seven days. Whether we are saved early in life or at an advanced age, in the sight of God our first course is only a week in length. God in His economy has shortened our first course, but He has prolonged our second course, even making it eternal just as He Himself is eternal
22利未记十二章三节说，『第八天要给男孩包皮的肉行割礼。』行割礼就是割去，将我们这人在神眼中被定罪的部分割掉。实际上，我们整个人都该受割礼，被割去。我们全人要受割礼，就是要被治死。我们生来就是不洁，就只配死。我们在第一个时期里一无是处，只配死。这就是施浸者约翰命令人悔改的原因。（太三1～2。）然后，约翰给那些悔改的人施浸，将他们摆到死里。（太三5～6。）受浸就是埋葬。我们悔改的时候，我们全人被割去，被治死，然后埋葬。按照歌罗西二章十一至十二节，我们受浸就是受割礼。所以，受割礼就是被治死并埋葬。
22Leviticus 12:3 says, “On the eighth day the flesh of his foreskin shall be circumcised.” To be circumcised is to be cut; it is to have that part of our being which is condemned in the sight of God cut off. Actually, our entire being should be circumcised, cut off. For our whole being to be circumcised is for it to be put to death. We were born uncleanness, which is good only for death. In our first course we were good for nothing but death. This was the reason John the Baptist commanded people to repent (Matt. 3:1-2). John then baptized, put into death, those who repented (vv. 5-6). To be baptized is to be buried. When we repented, our whole being was cut off, put to death, and then it was buried. According to Colossians 2:11-12, our baptism was our circumcision. Therefore, to be circumcised simply means to be put to death and buried.
23我们在第一个时期的所是，必须藉著被割去并埋葬而了结。这是发生在第八日，复活的日子。旧人，在第一个时期里的人，藉著死被了结。在豫表上，就表号说，这死乃是割礼所表征的。这就是为何在旧约里，按照神的经纶，每个男孩都必须在第八天受割礼。这乃是豫表，表征每个人都该被了结，被割除；这了结应当在基督的复活里。这是照著神的经纶。在亚当里，我们生到第一个时期；但在基督里，我们重生进入第二个时期。我们的第一个时期开始于我们的出生，我们的第二个时期开始于基督的复活。基督复活的时候，我们在基督里，就与基督一同复活。（弗二5，彼前一3。）这就是说，就我们而言，第二个时期是在第一个时期之前开始的。我们在亚当里出生以前，就在基督里复活了。这是奇妙的事实，我们在出生以前就已经复活了。
23Our being in the first course had to be terminated by being cut off and buried. This happened on the eighth day, the day of resurrection. The old man, the man in the first course, was terminated by death. In typology, in figure, this death is signified by circumcision. This is why, in the Old Testament, according to God’s dispensation, God’secon o my, every male had to be circumcised on the eighth day. This is a type signifying that everyone should be terminated, cut off, and that this termination should take place in the resurrection of Christ. This is according to God’secon o my. In Adam we were born into the first course, but in Christ we were reborn into the second course. Our first course started when we were born, and our second course started when Christ was resurrected. When Christ was resurrected, we were resurrected with Christ and in Christ (Eph. 2:5; 1 Pet. 1:3). This means that with us the second course started before the first course. We were resurrected in Christ before we were born in Adam. It is a wonderful fact that before we were born we had already been resurrected
24我们的得救乃是宇宙中最大的神迹。在创立世界以前，我们在基督里已经蒙拣选、被豫定。（弗一4～5。）在永世里，我们就已经被命定要在基督里。然后在时间里，我们出生了；至终，我们成了信徒。现今我们就在基督里。
24Our salvation is the greatest miracle in the universe. Before the foundation of the world, we were chosen and predestinated in Christ (Eph. 1:4-5). In eternity we were destined to be in Christ. Then, in time, we were born, and eventually we became believers. Now we are in Christ
25神在祂的经纶里命定我们，要藉著基督的死并因祂的复活而有新的起头。基督的死是一把刀，割去了我们整个的人。我们藉著基督的死被治死以后，就在祂的复活里重生了。因此，我们有第八日作新的起头；我们现今是在第二周里。我们已经指出，割礼表征不洁之人的肉体藉著基督的死被摆在一边，使他可以被带进基督的复活里，不仅得著洁净，更有新生命的起头。肉体是我们整个的人。圣经将堕落的人看作肉体。（罗三20。）我们的肉体已经藉基督的死，就是十字架，被摆在一边。结果，我们就被带进基督的复活，不仅得著洁净，更有新生命的起头。
25God in His economy determined that we would have a new start through Christ’s death and by His resurrection. Christ’s death was a knife that cut of four entire being. After being put to death by Christ’s death, we were regenerated in His resurrection. Thus, we have the eighth day as a new start, and we are now in the second week. We have pointed out that circumcision signifies that the flesh of an unclean person is put aside through the death of Christ that he might be brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life. The flesh is our entire being. The Bible regards fallen human beings as flesh (Rom. 3:20). Our flesh has been put aside by the death of Christ, that is, by the cross. As a result, we have been brought into the resurrection of Christ, not only to be cleansed but also to have a new beginning of life
26你们读利未记十二章，有没有看见这一章指明我们已经被治死，然后被摆在基督的复活里？我们被治死，是由『割礼』一辞所指明；我我们被摆在基督的复活里，是由『第八天』所指明。割礼表征基督的十字架，第八天表征基督的复活。。在我们的第一个时期里，我们在不洁里出生，并且生到不洁里；我们生来就是不洁。但在神的救恩，我们经历了第八天，这将我们带进新的时期。这是我们在基督里所得著新的起头。我们需要蒙光照，也需要有属灵的视力，好看见利未记十二章里的基督。我们有了亮光和视力，就会对这一章里的基督有清楚的看见。利未记十二章里没有『基督』这辞，却有一些表征，说出基督在这里。基督为我们死，了结我们的第一个时期；又在第八天，在祂的复活里开始我们新的时期。
26In your reading of Leviticus 12, have you ever realized that this chapter indicates that we have been put to death and then put into the resurrection of Christ? Our being put to death is indicated by the word circumcision,” and our being put into the resurrection of Christ is indicated by the words “the eighth day.” Circumcision signifies the cross of Christ, and the eighth day signifies the resurrection of Christ. In our first course we were born in uncleanness and into uncleanness; we were even born uncleanness. But in God’ss alvation we have experienced the eighth day, which has brought us into a new course. This is the new beginning that we have in Christ. We need enlightenment and also the spiritual sight to see Christ in chapter twelve of Leviticus. With the light and the sight we shall have a clear view of Christ in this chapter. The word “Christ” is not found in Leviticus 12, but there are indications that Christ is here. Christ died for us to terminate our first course and, on the eighth day, to begin our new course in His resurrection
27陆不洁的受试验日子满了，需要献上燔祭和赎罪祭
27VI. AFTER THE COMPLETION OF THE TEST OF THE UNCLEANNESS, A BURNT OFFERING AND
A SIN OFFERING NEEDING TO BE OFFERED
28不洁的受试验日子满了，就需要献上燔祭和赎罪祭。（利十二6～8。）这表征我们因出生而有的不洁，完全受了对付之后，需要基督作我们的燔祭，因为我们没有为著神；也需要基督作我们的赎罪祭，因为我们有罪。（来十5～7。）
28After the completion of the test of the uncleanness, a burnt offering and a sin offering needed to be offered vv. 6-8). This signifies that after our uncleanness by birth is fully dealt with, we need Christ to be our burnt offering for our not being for God and to be our sin offering for our sin (Heb. 10:5-7
29在这一章里，不仅藉著第八天和割礼，更藉著两种祭－燔祭和赎罪祭，将基督启示出来。燔祭和赎罪祭都是基督。基督应付我们一切的需要。祂的死是我们的割礼，祂的复活是我们的第八天。我们藉著祂的死与复活受了对付之后，仍然需要祂作我们的燔祭和赎罪祭。我们需要基督作燔祭，因为我们不是绝对为著神。基督是绝对为著神的。所以，祂取代我们的位置作了燔祭；祂顶替了我们。现今我们以祂作我们的燔祭。在祂里面我们与祂是一，成为燔祭献给神。所以，祂是我们的燔祭，并且我们在祂里面也成了神的燔祭。
29Christ is revealed in this chapter not only by the eighth day and by circumcision but also by two kinds of offerings — the burnt offering and the sin offering. Both the burnt offering and the sin offering are Christ. Christ meets our every need. His death is our circumcision, and His resurrection is our eighth day. After we have been dealt with through His death and resurrection, we still need Him to be our burnt offering and our sin offering. We need Christ as the burnt offering because we are not absolute for God. Christ, however, was absolute for God. Therefore, as the burnt offering He takes our place; He replaces us. Now we take Him as our burnt offering. In Him we are one with Him as the burnt offering offered to God. Therefore, He is our burnt offering, and we are God’s burnt offering in Him.
30我们不仅没有绝对为著神，我们在神眼中更是有罪的。因此，我们不仅需要基督作我们的燔祭，也需要
30Not only are we not absolute for God, but we are sinful in the eyes of God. Thus we need Christ not only as our burnt offering but also as our sin offering
31祂作我们的赎罪祭。
31
32在利未记十二章，基督由四件事物所指明：第八天、割礼、燔祭、赎罪祭。这些事物都指明基督如何来应付我们的需要。祂的死结束我们的旧时期，祂的复活开始我们的新时期。现今我们需要基督，为著过一种绝对为著神且没有罪的生活。要应付这需要，祂乃是我们的燔祭和赎罪祭。
32In Leviticus 12 Christ is indicated by four matters: the eighth day, circumcision, the burnt offering, and the sin offering. All these matters indicate that Christ meets our need. His death ended our old course, and His resurrection begins our new course. Now we need Christ in order to live a life that is absolute for God and without sin. To meet this need, He is our burnt offering and our sin offering
33十二章启示，我们生来就是不洁，并且我们的全人需要藉著基督的死，被割除、受对付。当基督钉十字架时，我们也钉了十字架。我们受了对付、被割除、受了割礼。然后在祂里面，我们进入了祂的复活，这是我们的新起头，新时期的起头。现今在这新时期里，祂是我们生命和我们的生活，因为祂是我们的燔祭，是绝对为著神的生命。祂也是我们的赎罪祭，顾到我们活在地上时，仍在肉体里的有罪事物。祂的确应付我们的需要！藉著这样研读利未记十二章，我们再次看见圣经是何等奇妙。在这一章短短的八节里，我们看见许多关于我们自己和我们的源头，以及关于基督自己与祂那为著我们的死和复活。
33Chapter twelve reveals that we were born uncleanness and that the totality of our being needs to be dealt with by being cut off through the death of Christ. When Christ was crucified, we also were crucified. We were dealt with, cut off, circumcised. Then in Him we entered into His resurrection, which is our new beginning, the start of a new course. Now in this new course He is our life and our living, for He is our burnt offering, a life that is absolute for God. He is also our sin offering to take care of the sinful things that are still in our flesh as we live on earth. He surely meets our need! Through this study of Leviticus 12, we can see once again how wonderful the Bible is. In the eight verses of this chapter we see so much concerning ourselves and our source and also concerning Christ Himself, His death for us, and His resurrection