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利未记生命读经 · 第46篇

遮罪（一）

The Propitiation (1)
1读经：利未记16:1-16，希伯来书10:1-4。在本篇信息中，我们要来看遮罪这件事。遮罪（Propitiation）在神学上是个很难解的辞。大多英文字典对这辞的定义，都没有按照原文的意义。利未记十六章的『遮罪』（Propitiation），原文意遮盖；与约柜的『盖』同字根。在约柜，就是神与祂子民相会、并人与神相会之处，有两块刻著十条诫命的法版。这就是说，十条诫命的法版是在神面前，也是在与神相会的人面前。十条诫命指出就近神的人所犯一切的罪。
1Scripture Reading: Lev. 16:1-16; Heb. 10:1-4 In this message we come to the matter of propitiation. Propitiation is a very difficult term in theology. The definition given in most dictionaries is not according to the meaning of the Hebrew word. The Hebrew word translated “propitiation” in Leviticus 16 means to cover; it has the same root as the word for the cover of the ark. In the ark, the place where God was to meet with His people and where the people were to meet with God, were the two tablets of the Ten Commandments. This means that the tablets of the Ten Commandments were in front of God and in front of the one coming to meet with God. The Ten Commandments pointed out all the sins committed by the one who was approaching God
2在神与就近祂的人之间有难处。难处不在神，因为祂爱祂的子民，想与他们相会。难处乃是祂的子民犯了罪，行了许多干犯祂诫命的事。十条诫命描绘出神的所是。神是爱也是光，是圣别也是公义。这四个辞－爱、光、圣、义－描述神是怎样的一位神。神满了爱和光，也是公义的、圣别的。祂颁赐十条诫命，要给我们看见祂是这样的一位神。十条诫命的法版立在就近神的人面前，暴露他是个罪人。所以，神与就近祂的人之间有罪性和罪行的难处。有罪的人怎能就近那是爱也是光、既公义又圣别的一位？又怎能与祂交谈？这难处必须解决；不然，神与就近祂的人之间就有拦阻、有障碍。我们已经看见，我们生来就是不洁的，又在不洁的人中间。所以，难处不仅在我们的出生，也在我们与别人的接触。我们很容易因著这接触受到污染。不仅如此，我们的光景全然是痲疯的；我们就是痲疯的总和。此外，凡从我们流泄出来的都是不洁净、传染人、污染人的。这样的人怎能就近那位洁净、圣别并公义的神，并与祂交谈？这是不可能的。神爱人，但人却在可怜的情形里。这情形启示出我们需要甚么。我们需要遮罪。
2Between God and the one approaching Him there is a problem. The problem is not with God, for He loves His people and wants to meet with them. The problem is that His people have committed sins, doing many things contrary to His commandments. The Ten Commandments are a portrait of what God is. God is love and light, and He is holy and righteous. These four words—love, light, holy, and righteous— describe what kind of God God is. God is full of love and light, and He is righteous and holy. The Ten Commandments were given by Him to show us that He is such a God. The tablets of the Ten Commandments stood before the one who approached God and exposed him as being a sinner. Therefore, between God and the one approaching Him there was the problem of sin and sins. How could a sinful person approach and converse with the One who is love and light and who is righteous and holy? This problem had to be solved. Otherwise, there would be an obstacle, a hindrance, between God and the one approaching Him. We have seen that we were born unclean and are surrounded by people who are unclean. Thus there is a problem not only with our birth but also with our contact with others. Through this contact it is very easy for us to be contaminated. Furthermore, in our condition we are altogether leprous; we are a totality of leprosy. In addition, whatever comes out of us as a discharge is unclean, contagious, and contaminating. How can such a person approach God, who is clean, holy, and righteous, and converse with Him? It is impossible. God loves man, but man is in a pitiful situation. This situation reveals what we need. We need propitiation.
3我已经指出，遮罪一辞原文的意思是遮盖，与约柜的『盖』同字根。约柜里十条诫命的法版，需要遮盖。只有当十条诫命受到遮盖，我们与神之间的情形才能平息。遮罪平息我们的光景。在遮罪这件事上，得平息的主要不是神，乃是我们与神之间的情形。难处乃在我们，不在神。神不是向我们发怒；神爱我们，但我们与神之间有难处。为这缘故，我们的情形需要藉著那摆在定罪、审判之诫命上的盖，得著平息。
3I have pointed out that the Hebrew word for propitiation means to cover and that the word for the cover of the ark comes from the same root. There was the need for the tablets of the Ten Commandments in the ark to be covered. Only if the Ten Commandments were covered could the situation between us and God be appeased. Propitiation appeases our situation. In propitiation it is not mainly God but our situation with God that is appeased. The problem is with us, not with God. God is not angry with us. God loves us, but there is nevertheless a problem between us and God. For this reason, our situation needs to be appeased by the cover that is placed over the condemning, judging commandments
4我们无须乞求神赦免我们。神一旦得著立场作这事，祂就豫备好来赦免我们。因著神是公义的，所以祂必须有立场才能赦免我们。假若我们说，『神阿，我知道你爱我。我求你赦免我。』神会回答说，『是的，我爱你。你无须求我赦免你。但十条诫命怎么办？我要为你在十条诫命上摆一个盖子，这样，你的情形就得到平息。』何等奇妙，藉著遮罪，我们与神之间的情形就得到了平息！有的人传福音说，神向我们发怒，但我们的朋友耶稣，求神因祂的缘故赦免我们。神答应主的请求，因而赦免我们。这样的福音绝对是错的，因为把神全然描写错了。约翰三章十六节说，『神爱世人。』这里的『世人』就是堕落的人类。虽然人类已经堕落，但神仍然爱人。我们不该认为神在向我们发怒。祂没有向我们发怒，而是爱我们。祂爱我们到一个地步，在已过的永远里就豫备了一条先遮盖罪，后除去罪的路。在旧约，神的经纶是遮盖人的罪；在新约，神的经纶是除去人的罪。
4We do not need to beg God to forgive us. He is ready to forgive us, once He has the standing to do so. Because God is righteous, His forgiveness requires that He have the standing to forgive us. Suppose we were to say, “God, I know that You love me. I beg You to forgive me.” If we said this, God would reply, “Yes, I do love you. There is no need for you to beg Me to forgive you. But what about the Ten Commandments? I shall put a cover over them for you. Then your situation will be appeased.” How wonderful that through propitiation our situation with God has been appeased! In preaching the gospel, some have said that God is angry with us, but that Jesus, our Friend, asks God to do Him a favor and forgive us. According to this kind of gospel preaching, God grants the Lord’s request and forgives us. This way of preaching the gospel is absolutely wrong because it describes God altogether in a wrong way. John 3:16 says, “God so loved the world.” The “world” here means fallen mankind. Although mankind is fallen, God still loves mankind. We should not have the thought that He is angry with us. Instead of being angry with us, He loves us. He has loved us to such an extent that in eternity past He prepared a way first to cover our sins and then to remove them. In the Old Testament God’secon o my was to cover man’ss ins; in the New Testament God’secon o my is to take away man’ss ins
5虽然在旧约时代，人的罪未被除去，但神还是豫备了一些东西来遮盖十条诫命，好使堕落之人的情形得到平息。在约柜的盖上有两个基路伯，看守著十条诫命。在豫表里，基路伯表征神的荣耀。因此，基路伯看守十条诫命，就是说神的荣耀看守十条诫命。神的荣耀看守著十条诫命，等著要看圣别公义的神如何对待进前来的罪人。十条诫命上加了盖，就使神的荣耀看不见十条诫命，只看到盖。这就是神的作法：祂只看那盖，并不看十条诫命。在利未记十六章二节，十三至十五节，这盖称为遮罪盖。因此在旧约，遮罪按照原文乃是一种遮盖。
5Even though in the Old Testament time man’ss ins were not taken away, God still provided something to cover the Ten Commandments so that the situation of fallen man might be appeased. On the cover of the ark were the two cherubim watching over the Ten Commandments. In typology the cherubim signify God’s glory. Thus for the cherubim to watch over the Ten Commandments was for God’s glory to watch over the Ten Commandments. The glory of God was watching over the Ten Commandments, waiting to see what the holy and righteous God would do with the approaching sinner. A cover was inserted to cover the Ten Commandments so that the glory of God could not see the Ten Commandments but could see only the cover. This is the way it is with God: He sees only the cover; He does not see the Ten Commandments. In Leviticus 16:2, 13-15 this cover is called the propitiatory cover. Hence, in the Old Testament propitiation was, according to the Hebrew, a matter of covering.
6旧约的七十士希腊文译本，用遮罪一辞来指约柜的盖。遮罪（Propitiation），原文意平息两方之间的情形。两方之间有了难处，彼此无法交谈。于是，需有某种措施来平息这情形。在旧约，约柜的盖平息了神与堕落的人之间的情形。因著十条诫命被遮盖，把问题平息了，就近神的人就可安心，因为没有甚么阻碍神与就近祂的人交谈了。所以旧约启示，那放在至圣所里，内有十条诫命之约柜的盖，乃是神与祂子民相会之处。英文钦定译本将遮罪盖（利十六）译为Mercyseat（怜悯座），将遮罪译为atonement（赎罪）。许多神学家把赎罪（属于旧约的事），与救赎（属于新约的事）交互使用。并且，在该用『救赎』的地方，有些诗歌却用了『赎罪。』我们在新约里所得著的不是赎罪，乃是救赎。
6In the Septuagint, the Greek translation of the Old Testament, the word propitiation is used to denote the cover of the ark. The Greek word for propitiation means to appease a situation between two parties. Between these parties there is a problem that makes them unable to converse. Then something takes place to appease the situation. In the Old Testament it is the cover of the ark that appeases the situation involving God and fallen man. Because the Ten Commandments were covered and the situation was appeased, the one approaching God could be at peace, and there was nothing to hinder God and the one approaching Him from conversing with each other. Therefore, the Old Testament reveals that the cover of the ark, in which were the Ten Commandments and which was in the holy of holies, was the place where God met with His people. The King James Version uses the expression “mercy seat” to translate the Hebrew word for propitiatory 2 cover (Lev. 16:2) and “atonement” to translate the word for propitiate. Many theologians use the words atonement (an Old Testament matter) and redemption (a New Testament matter) interchangeably. Also, certain hymns use the word atonement where the word redemption is called for. What we have in the New Testament is not atonement but redemption.
7赎罪（Atonement）的意思是『成为一』（At-one-ment）。完成赎罪乃是使两方成为一；就是把两方带到『成为一』的光景，而使两方合一。在旧约里，这种赎罪，这种成为一，等于遮罪。在利未记的恢复译本里，我们用『遮罪』，而不用『赎罪』。
7Atonement means at - one - ment . To make atonement is to cause two parties to be one; it is to bring these parties into an at-one-ment, to make these parties one. In the Old Testament this atonement, this at-one-ment, equals propitiation. In our version of Leviticus we use the word propitiation instead of atonement
8旧约的遮罪，与新约的救赎是不同的。在旧约里是遮盖罪，却没有除去罪。旧约中这种对罪性和罪行的遮盖，乃是遮罪。在新约里是除去罪。『看哪，神的羔羊，除去世人之罪的！』（约一29。）这里的『罪』是罪性和罪行的总和。罪不是遮盖了，乃是除去了。这乃是救赎。
8There is a difference between propitiation in the Old Testament and redemption in the New Testament. In the Old Testament sins were covered, but they were not taken away. This covering of sin and sins in the Old Testament was a matter of propitiation. In the New Testament sins are taken away. “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Here “sin” is a totality of sin and sins. The crucial point is that sins are not covered but are taken away. This is a matter of redemption.
9按照希伯来十章一至四节，旧约的遮罪是不能除罪的。倘若遮罪能以除罪，人就无须每年不断的献上赎罪祭了。重覆的献祭，指明成功救赎而有的除罪尚未发生。主耶稣必须来到，为著我们的救赎在十字架上受死。希伯来十章五至九节引用了诗篇四十篇六至八节，论到基督的豫言。希伯来十章五节说，『所以基督到世上来的时候，就说，「祭物和供物是你不愿要的，你却为我豫备了身体。」』神为基督豫备了身体，使祂可以成为真正的供物，不是遮盖罪性和罪行，乃是除去罪的总和。主耶稣在十字架上受死时，作了这事。祂在十字架上除去罪，成功了完全的救赎。现今我们在新约里所有的不仅是遮罪，使情形平息；更是完全、完整的救赎，使罪的整个问题得以解决。
9According to Hebrews 10:1-4, propitiation in the Old Testament could not take away sins. If this propitiation had been able to take away sins, there would have been no need for the people to offer the sin offering continually year after year. The repetition of the offering was an indication that the taking away of sins for the accomplishment of redemption was yet to take place. It was necessary for the Lord Jesus to come to die on the cross for our redemption. Hebrews 10:5-9 is a quotation of Psalm 40:6-8, which is a prophecy concerning Christ. Hebrews 10:5 says, “Wherefore, coming into the world, He says, Sacrifice and offering You did not desire, but a body You have prepared for Me.” A body was prepared for Christ that He might be the real offering not to cover sin and sins but to take away the totality of sin. This the Lord Jesus did when He died on the cross. On the cross He took away sin to accomplish full redemption. Now what we have in the New Testament is not merely the covering of sins to appease the situation but a full, completed redemption that solves the entire problem of sin
10利未记头十章论到供物和祭司体系。十一至十五章非常消极，给我们看见我们的所是、我们的所在、我们的光景、以及从我们发出来的。藉著这几章，我们完全被暴露了。这几章不仅是镜子，更是Ｘ光，把我们彻底暴露。现今我们知道我们的所是、我们的所在、以及我们所在的情形。我们也知道从我们天然的人所发出来的乃是不洁。我们能与保罗一同说，『我知道住在我里面，就是我肉体之中，并没有善。』（罗七18上。）我们是不洁的总和，痲疯的总和。我们既是这样，就需要赎罪祭，来解决罪的根本问题。不仅如此，我们这些罪人毫不为著神，是全然为著自己的。所以，我们也需要燔祭。我们真正的光景乃是这样：我们是有罪的，并且我们不为著神。不管我们是甚么样的人，我们都是罪人，也都不为著神。因此，我们需要赎罪祭和燔祭。我们需要赎罪祭，以解决我们罪的根本问题。我们需要燔祭，使我们能为著神。
10The first ten chapters of Leviticus cover the offerings and the priesthood. Chapters eleven through fifteen are very negative and show us what we are, where we are, what our condition is, and what issues out from us. Through these chapters we are fully exposed. These chapters are not merely a mirror but an x - ray that thoroughly exposes us. Now we know what we are, where we are, and in what kind of condition we are. We also know that what issues from our natural being is unclean. With Paul we can say, “I know that in me, that is, in my flesh, nothing good dwells” (Rom. 7:18a). We are a totality of uncleanness, a totality of leprosy. Since we are such, we need a sin offering to solve the root problem of sin. Furthermore, as sinners we are not for God but altogether for ourselves. Therefore, we also need a burnt offering. Our real situation is that we are sinful and that we are not for God. No matter what kind of person we may be, we are sinners, and we are not for God. Thus we need a sin offering and a burnt offering. We need a sin offering to solve the root problem of our sin. We need a burnt offering so that we can be for God.
11基督是赎罪祭也是燔祭。按照希伯来十章，基督来作两件事：除去我们的罪，（来十10～12，）并且实行神的旨意。（来十7，9。）基督来除去我们的罪，解决我们罪的根本问题。祂也来实行神的旨意，因为祂是完全且绝对的为著神。所以，基督是赎罪祭和燔祭。旧约不是除去罪的时代，乃是遮盖罪的时代。我们在利未记十六章看见遮罪。这章里的遮罪，需要两种祭－赎罪祭和燔祭。我们要遮盖罪，以平息我们与神的情形，就需要这两种祭。
11Christ is both the sin offering and the burnt offering. According to Hebrews 10, Christ came to do two things: to take away our sins (vv. 10-12) and to do the will of God (vv. 7, 9). Christ came to take away our sin, to solve our root problem of sin. He also came to do the will of God, for He is fully and absolutely for God. Christ, therefore, is the sin offering and the burnt offering. The Old Testament was a time not of taking away of sins but of covering sins. What we have in Leviticus 16 is the covering of sins. Concerning the propitiation in this chapter, two offerings are needed for the covering of sins—the sin offering and the burnt offering. To cover our sins and to thereby appease our situation with God, we need these two offerings
12我们现在接著来看利未记十六章，论到遮罪的许多细节。
12Let us now go on to consider the many details in Leviticus 16 concerning the propitiation
13壹亚伦不可随时进至圣所的幔内，到柜上的遮罪盖前，免得死亡
13I. AARON BEING FORBIDDEN TO ENTER AT ALL TIMES INTO THE HOLY OF HOLIES WITHIN THE VEIL, IN FRONT OF THE PROPITIATORY COVER ON THE ARK, LEST HE DIE
14『耶和华对摩西说，要告诉你哥哥亚伦，不可随时进至圣所的幔内，到柜上的遮罪盖前，免得他死亡；因为我要在云中显于遮罪盖上。』（利十六1下～2。）这表征人因著堕落有罪，不能凭自己进到神前。
14And Jehovah said to Moses, Tell your brother Aaron that he should not enter at all times into the holy of holies within the veil, in front of the propitiatory cover which is on the ark, lest he die; for I will appear in the cloud above the propitiatory cover” (v. 2). This signifies that man, being sinful because of the fall, is unable to enter into God’s presence by himself
15帐幕里有圣所和至圣所。陈设饼桌子、灯台和香坛是在圣所，内有两块刻著十条诫命之法版的约柜是在至圣所。圣所与至圣所之间有幔子分隔。大祭司能随时进入圣所。然而，因至圣所里有神显出来的荣耀，又因神的面光在约柜的盖（遮罪盖）上，所以大祭司不能随时进入那地方，免得死亡，就如亚伦的两个儿子所遭遇的一样。（利十1～2。）这指明堕落的人凭自己不可进到神面前；神的面光乃为幔子所遮藏。贰亚伦进至圣所，要带一只公牛犊作赎罪祭，一只公绵羊作燔祭『亚伦要这样进至圣所：用一只公牛犊作赎罪祭，一只公绵羊作燔祭。』（利十六3。）这表征人要亲近神，必须藉著基督作他的赎罪祭和燔祭。
15In the tabernacle there were the holy place and the holy of holies. The showbread table, the lampstand, and the incense altar were in the holy place, and the ark containing the two tablets of the Ten Commandments was in the holy of holies. A veil separated the holy place from the holy of holies. The high priest could come into the holy place at any time. However, because the shekinah glory, the glory of God, was in the holy of holies and because God’s presence was on the cover of the ark (the propitiatory cover), the high priest could not enter that place at all times, lest he die, even as Aaron’ss ons died (10:1-2). This indicates that in himself fallen man is forbidden to enter God’s presence, which was concealed by the veil. II. FOR AARON TO ENTER INTO THE HOLY OF HOLIES, HE SHOULD BRING A YOUNG BULL FOR A SIN OFFERING AND A RAM FOR A BURNT OFFERING Aaron shall enter into the holy of holies in this way: with a young bull for a sin offering and a ram for a burnt offering” (16:3). This signifies that man’s coming near to God must be through Christ as his sin offering and his burnt offering
16十一至十五章给我们看见一幅堕落之人的图画。这幅图画启示出人是不洁的总和、背叛的总和、痲疯的总和。既是这样，人若没有基督作他的赎罪祭和燔祭，就无法进到神面前。
16In chapters eleven through fifteen, we are shown a picture of fallen man. This picture reveals that man is a totality of uncleanness, a totality of rebellion, a totality of leprosy. As such, man cannot enter into God’s presence without Christ as his sin offering and burnt offering
17参亚伦进至圣所，要穿上细痲布的圣内袍，把细麻布裤子穿在身上，束上细麻布的裹腰巾，并且戴上细麻布的祭司帽
17III. AARON PUTTING ON A HOLY LINEN TUNIC, WEARING LINEN BREECHES OVER HIS FLESH, GIRDING HIMSELF WITH A LINEN SASH, AND BEING ATTIRED WITH A LINEN TURBAN IN ORDER TO ENTER INTO THE HOLY OF HOLIES
18『他要穿上细麻布的圣内袍，把细麻布裤子穿在身上，束上细麻布的裹腰带，并且戴上细麻布的祭司帽；这些都是圣服。』（利十六4上。）这表征一个亲近神的人，必须以基督作他的公义和圣别，好遮盖他的全人，并彰显基督。亚伦所穿一切麻布的衣服，豫表神的公义和圣别。神的公义和神的圣别，都是基督。亚伦穿戴这些麻布衣服，豫表我们今天穿戴基督。每当我们进到神面前，我们必须穿戴基督作我们的内袍、裤子、裹腰巾和祭司帽。作神公义和圣别的基督，必须是我们整个的遮盖。我们有基督遮盖我们全人，就会彰显基督。所以，我们不仅需要基督作我们的赎罪祭和燔祭，也需要基督作我们的遮盖。
18He shall put on a holy linen tunic, and linen breeches shall be over his flesh, and he shall gird himself with a linen sash, and be attired with a linen turban; these are holy garments” (v. 4a). This signifies that the one who comes near to God should take Christ as his righteousness and holiness in order that he may cover his entire being and express Christ. All the linen garments worn by Aaron are types of God’s righteousness and holiness. Both God’s righteousness and His holiness are Christ. Aaron’swearing these linen garments typifies our wearing Christ today. Whenever we come into the presence of God, we must wear Christ as our tunic, breeches, sash, and turban. Christ as God’s righteousness and holiness must be our entire covering. With Christ covering our whole being, we shall express Christ. Therefore, we need Christ not only as our sin offering and as our burnt offering but also as our covering
肆 亚伦在水里洗身，然后穿上圣服
IV. AARON BATHING HIS FLESH IN WATER AND PUTTING THE HOLY GARMENTS ON
19四节下半告诉我们亚伦要在水里洗身，然后穿上圣服。这表征人必须先对付自己，然后穿上基督作他的遮盖、公义、圣别。我们先要对付自己，这是在水里洗身所表征的。然后我们要穿上基督的各面作我们的遮盖，这是穿上圣服所表征的。
19Verse 4b tells us that Aaron was to bathe his flesh in water and put the holy garments on. This signifies that one should deal with himself first, and then put on Christ as his covering, righteousness, and holiness. First we should deal with ourselves. This is signified by the bathing in water. Then we should put on the different aspects of Christ as our covering. This is signified by the putting on of the holy garments
20伍亚伦从以色列人的会众取两只公山羊作赎罪祭，一只
20V. AARON TAKING FROM THE CONGREGATION OF THE SONS OF ISRAEL TWO BUCKS OF THE GOATS FOR A SIN
公绵羊作燔祭
offering, and one ram for a burnt offering
21『他要从以色列人的会众取两只公山羊作赎罪祭，一只公绵羊作燔祭。』（利十六5。）这表征凡要进到神的面光中并事奉祂的人，必须为著他所服事的人，亲身经历基督作赎罪祭和燔祭。
21And he shall take from the congregation of the sons of Israel two bucks of the goats for a sin offering, and one ram for a burnt offering” (v. 5). This signifies that anyone who desires to enter into God’s presence and serve Him must himself experience Christ as the sin offering and burnt offering for those whom he is serving
22赎罪祭是消极的，燔祭是积极的。为著消极的祭是用山羊，（参太二五32～33，41，）为著积极的祭是用绵羊。我们是事奉的圣徒，需要经历基督作赎罪祭和燔祭，不仅为著自己，也为著所服事的人。我们先经历基作赎罪祭和燔祭，然后将所经历的供应别人，使他们有同样的经历。
22The sin offering is negative, and the burnt offering is positive. For the negative offering goats were used (cf. Matt. 25:32-33, 41), and for the positive offering a ram was used. As serving saints, we need to experience Christ as the sin offering and as the burnt offering not only for ourselves but also for those whom we serve. First we experience Christ as the sin offering and the burnt offering, and then we minister what we have experienced to others so that they may have the same experience
23陆亚伦为他自己和家人献上
23VI. AARON OFFERING THE BULL AS A SIN OFFERING FOR HIMSELF AND FOR HIS HOUSEHOLD
公牛作赎罪祭
24六节和十一节告诉我们，亚伦要献上为他自己作赎罪祭的公牛，为自己和家人遮罪。这指明亚伦就著是基督的豫表来说，不需要遮罪，但就著是我们的豫表来说，他为著尽祭司的职分，需要遮罪。
24In verses 6 and 11 we are told that Aaron was to offer the bull of the sin offering, which was for himself, to make propitiation for himself and his household. This indicates that Aaron, as a type of Christ, did not need propitiation, but as a type of us, he needed propitiation for the fulfillment of the priesthood
25柒亚伦从会众取两只山羊，安置在耶和华面前，为牠们摇签，一签归耶和华，一签归阿撒泻勒；把归耶和华的山羊作赎罪祭，但把归阿撒泻勒的山羊活活的呈献在耶和华面前，送到旷野，归与阿撒泻勒
25VII. AARON TAKING THE TWO GOATS FROM THE CONGREGATION, SETTING THEM BEFORE JEHOVAH, CASTING LOTS FOR THEM, ONE FOR JEHOVAH AND THE OTHER FOR AZAZEL, AND OFFERING THE GOAT FOR JEHOVAH AS A SIN OFFERING, BUT PRESENTING THE GOAT FOR AZAZEL ALIVE BEFORE JEHOVAH AND SENDING IT AWAY INTO THE WILDERNESS TO AZAZEL
26『也要把两只山羊安置在会幕门口，耶和华面前。亚伦要为那两只山羊摇签，一签归耶和华，一签归阿撒泻勒。亚伦要把那只签归耶和华的山羊带来，献作赎罪祭。但要把那只签归阿撒泻勒的山羊，活活的呈献在耶和华面前，用作遮罪，送到旷野，归给阿撒泻勒。』（利十六4～10。）二十节下半至二十二节接著说，『就要把那只活山羊带来。亚伦要两手按在活山羊头上，承认以列人一切的罪愆和过犯，就是他们一切的罪，把这些都归在山羊头上，藉著豫备好之人的手，送到旷野去。那山羊要把他们一切的罪愆担到无人之地；他要把山羊放到旷野里。』这一切表征基督作神子民的赎罪祭，一面在神面前对付我们的罪，一面藉著十字架的功效，把罪送回撒但，因为罪是从他而来，进到人里面的。
26“Then he shall take the two goats and set them before Jehovah at the entrance of the tent of meeting. And Aaron shall cast lots for the two goats, one lot for Jehovah and the other lot for Azazel. Aaron shall bring the goat on which the lot for Jehovah fell, and offer it as a sin offering. But the goat on which the lot for Azazel fell shall be presented alive before Jehovah to make propitiation with it, to send it away into the wilderness to Azazel” (vv. 7-10). Verses 20b-22 go on to say, “Then he shall bring the live goat. And Aaron shall lay both his hands upon the head of the live goat, and confess over it all the iniquities of the sons of Israel and all their transgressions, even all their sins; and he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is standing ready. Thus the goat shall bear away on itself all their iniquities to a solitary land; and he shall let the goat go in the wilderness.” All this signifies that Christ as the sin offering for God’sp eople, on the one hand, deals with our sin before God and, on the other hand, sends sin, through the efficacy of the cross, back to Satan, from whom sin came into man.
27我们彻底研读这一章，会看见阿撒泻勒表征撒但那犯罪者，他是罪的源头、起源。归耶和华的山羊要被杀，但归撒但魔鬼的山羊要被送走。这是好消息，是完整、完全的福音，因为这表征罪已经送回到撒但，罪的源头那里。罪来自撒但而进到人里面，堕落的人无法将牠除去。但基督为我们的罪，并作我们的赎罪祭，死在十字架上。按照希伯来二章十四节，基督藉著十字架上的死，废除了『那掌死权的，就是魔鬼。』藉著死，基督废除了撒但，罪的源头。所以，十字架使基督有地位、力量、能力和权柄除去罪，并把罪送回给撒但。罪来自撒但，该送回给他。撒但要带著罪到火湖里去。所有未得救的人，要陪同撒但永远在火湖里担罪。感谢主，我们已经得救，我们的罪已被除去。我们都该因施浸者约翰所说的话喜乐：『看哪，神的羔羊，除去世人之罪的！』（约一29。）在基督来到以前，罪是被遮盖的，但是未被除去。罪还存留，但在神眼中是被遮盖的，人与神之间的难处是得了平息的。结果，旧约的圣徒就能与神有平安。然后，因著基督来到，为著我们的罪性、罪行，也为著旧约圣徒的罪，死在十字架上，所以罪就除去了，并且送回给撒但。这是由于基督十字架的功效。藉著祂的十字架，主耶稣有地位和资格，也有能力、力量和权柄，把罪从蒙救赎者除去，并送回给牠的源头撒但。
27If we study this chapter thoroughly, we shall realize that Azazel signifies Satan, the sinful one, the one who is the source, the origin, of sin. The goat that was for Jehovah was to be killed, but the goat that was for Satan, the Devil, was to be sent away. This is good news, the complete and perfect gospel, for it signifies that sin has been sent back to Satan, its source. Sin came from Satan and entered into man, and there is no way for fallen man to get rid of it. But Christ died on the cross for our sins and as our sin offering. According to Hebrews 2:14, through His death on the cross, Christ destroyed “him who has the might of death, that is, the Devil.” Through His death Christ has destroyed Satan, the source of sin. Therefore, the cross gives Christ the position, the strength, the power, and the authority to take sin away and send it back to Satan. Sin came from Satan, and it should be sent back to him. Satan will take sin with him to the lake of fire. All those who are not saved will help Satan to bear sin in the lake of fire for eternity. We praise the Lord that we have been saved and that our sin has been taken away. We all should rejoice in the word spoken by John the Baptist: “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). Before Christ came, sin was covered, but it was not taken away. Although sin remained, it was covered in the sight of God, and the problem between man and God was appeased. As a result, the Old Testament saints could have peace with God. But because Christ has come to die on the cross for our sin, our sins, as well as the sins of the Old Testament saints, they have been taken away and sent back to Satan. Such is the efficacy of the cross of Christ. Through His cross the Lord Jesus has the position and qualification with the power, strength, and authority to take sin away from the redeemed one and send it back to its source, Satan
28捌亚伦拿一个香炉，从祭坛上装满炭火，两手捧满捣细的香料，把这些都带到幔内，把香放在火上，使香的烟云遮掩柜上的遮罪盖，免得他死亡
28VIII. AARON TAKING A CENSER FULL OF COALS OF FIRE FROM OFF THE ALTAR AND BOTH HIS HANDS FULL OF FINELY GROUND INCENSE OF SPICES, BRINGING THEM INSIDE THE VEIL, AND PUTTING THE INCENSE ON THE FIRE THAT THE CLOUD OF INCENSE MAY COVER THE PROPITIATORY COVER
UPON THE ARK, SO THAT HE WOULD NOT DIE
29『他要拿一个香炉，从耶和华面前的祭坛上，装满炭火，两手捧满捣细的香料，把这些都带到幔内，在耶和华面前，把香放在火上，使香的烟云遮掩见证柜上的遮罪盖，免得他死亡。』（利十六14～13。）这表征主耶稣在祂的复活里成为馨香的香，作了我们亲近神的凭藉和保障，使我们坦然无惧的亲近神，蒙神悦纳，不至遭到死亡。这是主耶稣在十字架上流血赎罪的死（由祭坛上取下的炭火，以及捣细的香料所表征）所产生的一个结果。
29And he shall take a censer full of coals of fire from off the altar before Jehovah, and both his hands full of finely ground incense of spices, and bring them inside the veil. He shall put the incense on the fire before Jehovah, that the cloud of incense may cover the propitiatory cover which is upon the testimony, so that he will not die” (vv. 12-13). This signifies that in His resurrection the Lord Jesus became a sweet fragrance to be the means and the protection for us to draw near to God with all boldness and be accepted by God without suffering death. This is one of the results produced through the redemptive, blood-shedding death (signified by the coals of fire from off the altar and the finely ground incense of spices) of the Lord Jesus on the cross
30一面，在神的救赎里，基督乃是使我们从罪得赎，并使我们的罪从我们除去的供物。祂是赎罪祭和燔祭。另一面，基督是馨香的香，使我们蒙悦纳。那馨香的香气来自香的焚烧。没有经过焚烧，香就不会有香气。用来烧香的火，来自帐幕前面的祭坛。为著我们的救赎，基督乃是外院祭坛上的供物；为著我们的悦纳，基督乃是在圣所金香坛上，用取自外院祭坛上的火焚烧的香。这就是说，基于祂为我们的罪在十字架上的受死，祂成了香被焚烧，使我们在神面前蒙悦纳。
30On the one hand, in God’s redemption Christ is the offerings that we may be redeemed from sin and that our sins may be taken away from us. He is the sin offering and the burnt offering. On the other hand, Christ is the sweet- smelling incense for our acceptance. The sweet savor, the fragrance, of the incense comes from the burning. Without being burned, the incense would not have a sweet savor. The fire with which the incense was burnt came from the altar in front of the tabernacle. For our redemption Christ is the offerings on the altar in the outer court. For our acceptance Christ is the incense burnt on the incense altar, the golden altar, in the holy place with the fire from the altar in the outer court. This means that His being burned as the incense to be our acceptance before God depends on His death on the cross for our sins
31我们是罪人，在神眼中是有罪的。不仅如此，我们完全不能蒙祂悦纳。凡从我们出来的，没有馨香，只有不洁的漏泄。所以，在消极一面，基督先成了供物以除去我们的罪。然后在积极一面，祂以祂在十字架上的死为根基，成了香使我们蒙悦纳。在利未记十六章，我们有基督两幅特别的图画。第一幅图画给我们看见，基督是我们的供物，除去我们的罪，并把罪送回给撒但。这解决了我们罪的难处。然而，我们对神仍然不是馨香的。因此在第二幅图画里，我们看见基督以祂的死为根基，焚
31As sinners, we were sinful in the sight of God. Furthermore, we were not at all acceptable to Him. No fragrance came out of us, only unclean discharges. Therefore, on the negative side, Christ first became the offerings to take away our sin. Then on the positive side, with His death on the cross as the basis, He became the incense for our acceptance. In Leviticus 16 we have two particular pictures of Christ. One picture shows us Christ as our offerings to take away our sin and to send it back to Satan. This solves the problem of our sin. However, we still are not fragrant to God. Thus in the second picture we see that Christ, based upon His death, is burnt as a fragrance to God for our acceptance.
32烧成为给神的馨香，使我们蒙悦纳。
32
33现在我们能明白，为甚么我们必须在基督里到神面前来。『在基督里』的意思不只是没有罪，也是带著馨香。这馨香使神满足。祂一闻到，就高兴并满足了。基督在祂的复活里，对神乃是这样怡爽的香气。
33Now we can understand why we must come to God in Christ. “In Christ” does not only mean without sin; it also means with fragrance. This fragrance satisfies God. When He smells it, He is happy and satisfied. In His resurrection Christ is such a satisfying fragrance to God.
34玖亚伦取些公牛的血，用指头弹在遮罪盖的前面，并在遮罪盖前弹血七次
34IX. AARON TAKING SOME OF THE BLOOD OF THE BULL, SPRINKLING IT WITH HIS FINGER ON THE FRONT OF THE PROPITIATORY COVER, AND SPRINKLING THE BLOOD
BEFORE THE PROPITIATORY COVER SEVEN TIMES
35『他要取些公牛的血，用指头弹在遮罪盖的前面；他要把些公牛的血，用指头弹在遮罪盖前七次。』（利十六14。）这表征基督救赎的血被带到神的面光中，满足神公义的要求，为我们遮罪。主耶稣在十字架上流出祂的血，这血被带到诸天之上的至圣所里，弹在那里的遮罪盖上面，也弹在神面前。这样，基督就为我们作成完整的救赎。用希伯来九章十二节话，祂『得到了永远的救赎。』这里的『永远，』不仅指在数量上，也指在时间上，是完全完整的。这救赎在功效上也是完整的。在时间、数量和功效上都是永远的。
35He shall take some of the blood of the bull and sprinkle it with his finger upon the front of the propitiatory cover; and he shall sprinkle some of the blood with his finger before the propitiatory cover seven times” (v. 14). This signifies that the redeeming blood of Christ was brought into the presence of God to meet God’s righteous requirement for our propitiation. The Lord Jesus shed His blood on the cross. Then this blood was brought into the holy of holies in the heavens and sprinkled upon the propitiatory cover there and also before God. In this way Christ made complete redemption for us. In the words of Hebrews 9:12, He “found an eternal redemption.” “Eternal” here means perfectly complete not only in quantity but also in time. This redemption is also complete in its efficacy. It is eternal in time, in quantity, and in efficacy
36拾亚伦宰那为百姓作赎罪祭的山羊，把羊血带进幔内，弹血在遮罪盖上面和前面
36X. AARON SLAUGHTERING THE GOAT OF THE SIN OFFERING FOR THE PEOPLE, BRINGING ITS BLOOD INSIDE THE VEIL, AND SPRINKLING ITS BLOOD ON
AND BEFORE THE PROPITIATORY COVER
37『然后他要宰那为百姓作赎罪祭的山羊，把羊血带进幔内，弹血在遮罪盖上面和前面，就像他用公牛的血所作的一样。』（利十六15。）这表征主耶稣钉在十字架上，祂的血被带进诸天，弹在神前为我们成就平息。现今我们有了永远的救赎，这把我们直接带进祂的面光中，使我们可以事奉祂这位活神。（来九14。）
37Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil, and he shall do with its blood just as he did with the blood of the bull, and sprinkle it upon the propitiatory cover and before the propitiatory cover” (v. 15). This signifies that the Lord Jesus was crucified on the cross, and His blood was brought into the heavens and sprinkled before God for our propitiation. Now we have the eternal redemption, which brings us directly into the presence of God so that we may serve Him as the living God (Heb. 9:14
38拾壹因著以色列人的不洁，并因著他们的过犯，就是他们一切的罪，所以至圣所和会幕
38XI. BECAUSE OF THE UNCLEANNESSES OF THE SONS OF ISRAEL AND BECAUSE OF THEIR TRANSGRESSIONS, EVEN ALL THEIR SINS, THE HOLY OF HOLIES AND THE
也需要遮罪
TENT OF MEETING ALSO NEEDING PROPITIATION
39『他要因以色列人的不洁净和过犯，就是他们一切的罪，为至圣所遮罪。为著那在他们的不洁净中间，与他们同住的会幕，他也要照样行。』（利十六16。）这表征虽然我们已经蒙了救赎，得了基督血的洗净，但我们仍在旧造里，仍活在不洁里，因此我们在敬拜神的时候，还是有罪的感觉，需要基督的血所成就的平息。
39Thus he shall make propitiation for the holy of holies because of the uncleannesses of the sons of Israel and because of their transgressions, even all their sins. And so he shall do for the tent of meeting which dwells with them in the midst of their uncleannesses” (v. 16). This signifies that although we have been redeemed and washed by the blood of Christ, we are still in the old creation and still live in uncleanness. Hence, in our worship of God there is still the consciousness of sin, which also needs the propitiation by the blood of Christ
40因著我们仍在旧造里，仍活在不洁里，我们还是有罪的感觉。为此我们需要一再向主说，『主耶稣，我接受你作我的赎愆祭和赎罪祭。』我们一直会有这种罪的感觉，直到我们被提，身体改变形状，完全模成基督荣耀的形像。有一天我们要达到那光景。但是当我们仍在旧造里，我们就仍有罪的感觉，需要基督作我们的赎罪祭和赎愆祭。
40Because we are still in the old creation and still live in uncleanness, we still have the consciousness of sin. This is why we need to say to the Lord again and again, “Lord Jesus, I take You as my trespass offering and as my sin offering.” We shall continue to have this consciousness of sin until we are raptured and transfigured in our body, fully conformed to the image of Christ in His glory. One day we shall be in that state. But while we are still in the old creation, we still have the consciousness of sin and need Christ as our sin offering and trespass offering