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利未记生命读经 · 第47篇

遮罪（二）

The Propitiation (2)
1读经：利未记十六章十七至三十四节。在本篇信息中，我们要进一步来看利未记十六章里有关遮罪的细节。
1Scripture Reading: Lev. 16:17-34 In this message we shall consider further the details concerning the propitiation in Leviticus 16
2拾贰亚伦进至圣所遮罪的时候，不可有人在会幕里
2XII . WHEN AARON WENT INTO MAKE PROPITIATION IN THE HOLY OF HOLIES, NO MAN
SHOULD HAVE BEEN IN THE TENT OF MEETING
3『他进至圣所遮罪的时候，不可有人在会幕里，直等到他为自己和家人，并以色列全会众遮了罪出来。』（利十六17。）这表征只有主耶稣一人才能为我们成就平息。只有主耶稣彀资格为我们和我们的罪死。只有祂彀资格在至圣所里为我们的罪成功救赎。关于这点，利未记十六章的豫表是确定且清楚的。
3No man shall be in the tent of meeting when he goes in to make propitiation in the holy of holies until he comes out, and has made propitiation for himself, for his household, and for all the assembly of Israel” (v. 17). This signifies that the Lord Jesus alone can make propitiation for our sins. Only the Lord Jesus was qualified to die for us and for our sins. Only He was qualified to accomplish redemption for our sins in the holy of holies. Concerning this, the type in Leviticus 16 is definite and clear
4拾参亚伦为他自己和家人，并以色列全家遮罪以后，出来到祭坛那里，为祭坛遮罪
4XIII. AFTER MAKING PROPITIATION FOR HIMSELF, FOR HIS WHOLE HOUSEHOLD, AND FOR THE WHOLE HOUSEHOLD OF ISRAEL, AARON COMING OUT TO
THE ALTAR AND MAKING PROPITIATION FOR IT
5一将公牛的血和山羊的血抹在祭
5A. Putting the Blood of the Bull and the Blood of
坛四角上的周围
the Goat on the Horns of the Altar All Around
6『他要出来，到耶和华面前的祭坛那里为祭坛遮罪；他要取些公牛血，和山羊的血，抹在祭坛四角上的周围。』（利十六18。）公牛是为著亚伦和他的家人，山羊是为著全体以色列人。四角是向著地的四个方向。将公牛的血和山羊的血抹在祭坛四角上的周围，表征十字架救赎的功效是向著地的四方。
6Then he shall go out to the altar which is before Jehovah and make propitiation for it: he shall take some of the blood of the bull and some of the blood of the goat, and put it upon the horns of the altar all around” (v. 18). The bull was for Aaron and his household, and the goat was for the entire people of Israel. The four horns were toward the four directions of the earth. Putting the blood of the bull and of the goat on the horns of the altar all around signifies that the efficacy of the redemption on the cross is toward the four corners of the earth
二 亚伦用指头把些血弹在祭坛上七次
B. With His Fingers Aaron Sprinkling Some of the Blood on the Altar Seven Times
7『又用指头把些血弹在祭坛上七次。』（利十六19上。）这表征基督在十字架上所流的血，有完全的功效，使罪人心中平安。我们这些罪人看见弹在祭坛上的血，就知道我们的罪性与罪行已经受了对付。既知道罪的难处已经解决，我们心里就平安了。
7“And with his finger he shall sprinkle some of the blood on it seven times” (v. 19a). This signifies that the full efficacy of the blood shed on the cross by Christ is so that the sinner may be at peace in his heart. When we sinners look at the blood sprinkled on the altar, we know that our sin and sins have been dealt with. Knowing that the problem of sin has been solved, we have peace in our heart.
8弹在祭坛上的血是为著我们的平安，而弹在遮罪盖上的血是为著神的满足。血先弹在幔内的遮罪盖上，这是给神看的，为著祂的满足；然后弹在外院子里献祭的坛上，这是给我们看的，为著我们的满足。藉著救赎之基督的血，神与我们都得著了满足。三洁净了坛，使坛从以色列人中
8Whereas the blood sprinkled on the altar is for our peace, the blood sprinkled on the propitiatory cover is for God’s satisfaction. First the blood was sprinkled on the propitiatory cover within the veil. This was for God to see. It is for His satisfaction. Then the blood was sprinkled on the offering altar in the outer court. This is for us to see. It is for our satisfaction. Both God and we are satisfied through the blood of the redeeming Christ. C. Cleansing the Altar and Sanctifying It from the
的不洁里圣别出来
Uncleannesses of the Sons of Israel
9十九节下半告诉我们，亚伦要洁净坛，并『使坛从以色列人的不洁净里圣别出来。』这表征全世界的罪都归到基督的十字架上，而得到解决。十九节的『不洁』是指我们的罪、我们的痲疯、我们的背叛、甚至我们里面撒但的性情。因著神的子民仍在这不洁里，甚至神所用为著祂子民救赎的祭坛也受到污染。藉此我们看见，神子民的不洁是何等有传染性。这不洁有牠的源头（撒但）、出生、和生活，就是痲疯。所以，我们乃是不洁的总和，漏泄不洁之物，叫别人受污染，使他们不洁。藉著基督的十字架，这不洁就受了对付，且被除去。现今我们与神能在洁净的光景里彼此享受。
9Verse 19b tells us that Aaron was to cleanse the altar and “sanctify it from the uncleannesses of the sons of Israel.” This signifies that all the world’ss ins were gathered upon the cross of Christ and were cleansed away. The word “uncleannesses” in verse 19 refers to our sin, to our leprosy, to our rebellion, even to the satanic nature within us. Because the people of God were still in this uncleanness, even the altar used by God for the redemption of His people was contaminated. By this we can see how contagious is the uncleanness of God’sp eople. This uncleanness has its source (Satan), its birth, and its living, which is leprosy. Therefore, we are a totality of uncleanness discharging unclean things to contaminate others and make them unclean. By the cross of Christ this uncleanness has been dealt with and taken away. Now there is a clean situation in which we and God may enjoy each other
10拾肆亚伦为至圣所和会幕并祭坛遮完了罪
10XIV. AARON FINISHING MAKING PROPITIATION FOR THE HOLY OF HOLIES, THE TENT OF MEETING, AND THE ALTAR
11二十节上半说到，亚伦『为至圣所和会幕并祭坛遮完了罪。』这表征献赎罪祭不仅是为除去不洁，也是要成全圣别。至圣所，宇宙中最圣别的地方，因著神赎民的不洁受到污染。因著被不洁净的人所接触，连至圣所也需要遮罪。会幕和祭坛也是一样。要为这一切遮罪，指明赎罪祭不仅是为著除去不洁，也是为著成全圣别。基督在十字架上所完成的，不仅是为著除去我们的不洁，更是为著成全神的圣别；我们已经被带进这圣别里。现今我们在这圣别里，享受神作我们的圣别。
11Verse 2 0 a speaks of Aaron’s finishing “making propitiation for the holy of holies, the tent of meeting, and the altar.” This signifies that the sin offering is offered not only for the removal of uncleanness but also for the perfecting of holiness. The holy of holies, the most holy place in the universe, was contaminated by the uncleanness of God’s redeemed people. Because the holy of holies was contacted by unclean people, even it needed propitiation. The same was true of the tent of meeting and the altar. The fact that propitiation was made for all these indicates that the sin offering is not only for the removal of uncleanness but also for the perfecting of holiness. What Christ accomplished on the cross was not only for the removal of our uncleanness but also for the perfecting of God’s holiness, into which we have been brought. Now we are in this holiness enjoying God as our holiness.
12拾伍亚伦回到会幕里，脱去细麻布衣服，留在那里，在圣处在水里洗身，又穿上衣服，随后出来献他的燔祭和百姓的燔祭，为他自己和百姓遮罪
12XV. AARON GOING BACK INTO THE TENT OF MEETING, TAKING OFF THE LINEN GARMENTS, LEAVING THEM THERE, BATHING HIS FLESH IN WATER IN A HOLY PLACE, AND PUTTING ON HIS GARMENTS, THEN COMING OUT AND OFFERING HIS BURNT OFFERING AND THE BURNT OFFERING OF THE PEOPLE AND MAKING
PROPITIATION FOR HIMSELF AND FOR THE PEOPLE
13『亚伦要进会幕，脱去他进至圣所时所穿的细麻布衣服，留在那里。他要在圣处在水里洗身，穿上衣服，随后出来，献他的燔祭，和百姓的燔祭，为他自己和百姓遮罪。』（利十六23～24。）这表征当我们接受主耶稣的救赎，我们的罪得到解决后，我们还需要那灵的洁净，使我们能以基督作燔祭，凭著基督的生命，为神而活。亚伦洗身以前，为自己和百姓献赎罪祭。然后他洗了身，就回到祭坛那里，为自己，也为百姓献燔祭。从此我们能看见，赎罪祭是为著燔祭，献赎罪祭的目的乃是为著燔祭。换句话说，赎罪祭有一目的－把我们带到燔祭那里。这就是说，我们这些罪人蒙了救赎，目的是要成为神的满足。我们蒙了救赎，以基督作我们的生命和生命的供应，好使我们成为在基督里绝对为神而活的人。因此，我们既是蒙救赎的人，不再是罪人，就该是绝对为著神满足的人。基督完整的救赎，不仅除去罪，也叫我们绝对为神活著。这是基督救赎的目的。倘若基督的救赎只除去我们的罪，却不能使我们绝对为神活著，祂救赎就不是完整的。我们赞美主，藉著基督的救赎，不仅我们的罪除去了，我们也被基督作成那些在祂（我们的燔祭）里面，现今可以绝对为神活著的人。在这完整的救赎里，基督是赎罪祭，也是燔祭。祂是我们的赎罪祭除去我们的罪，是我们的燔祭，使我们成为绝对为神活著的人。藉著接受基督作我们的燔祭，并藉著凭祂的生命、以祂生命的供应而活在祂里面，我们就能且彀资格绝对为神活著。
13“Then Aaron shall come into the tent of meeting, and take off the linen garments which he put on when he went into the holy of holies, and leave them there. And he shall bathe his flesh in water in a holy place and put on his garments; then he shall come out and offer his burnt offering and the burnt offering of the people, and make propitiation for himself and for the people” (vv. 23-24). This signifies that after we have received the redemption of the Lord Jesus and the problem of our sins has been solved, we need the cleansing of the Spirit that we may take Christ as our burnt offering to live for God by the life of Christ. Before Aaron bathed himself, he offered the sin offering for himself and for the people. Then after he bathed, he came to the altar to offer the burnt offering for himself and also for the people. From this we can see that the sin offering is for the burnt offering, that the sin offering is offered in view of the burnt offering. In other words, the sin offering has a purpose — to bring us to the burnt offering. This means that we sinners have been redeemed for the purpose of becoming God’s satisfaction. We have been redeemed so that, taking Christ as our life and life supply, we might become those who in Christ live absolutely for God. Thus as redeemed ones, we are no longer sinners but those who are absolutely for God’s satisfaction. The complete redemption of Christ implies not only the removal of sin but also our living for God absolutely. This is the purpose of Christ’s redemption. If Christ’s redemption only removed our sin but did not enable us to live for God absolutely, His redemption would not be complete. We praise the Lord that through Christ’s redemption not only has our sin been taken away, but we have been made by Christ into those who in Him as our burnt offering may now live for God absolutely. In this complete redemption, Christ is both the sin offering and the burnt offering. He is our sin offering for the removal of our sins, and He is our burnt offering to make us those who are absolutely for God. By taking Christ as our burnt offering and by living in Him by His life and with His life supply, we are able and qualified to live for God absolutely.
14拾陆赎罪祭牲的脂油要在祭
14XVI. THE FAT OF THE SIN OFFERING BEING OFFERED IN SMOKE ON THE ALTAR
坛上熏著献上
15『把赎罪祭牲的脂油在祭坛上熏著献上。』（利十六25。）这表征主耶稣在十字架上的死虽是为救赎我们，但祂的心向著神且为著神，乃是为蒙神悦纳。
15And he shall offer up in smoke the fat of the sin offering on the altar” (v. 25). This signifies that the Lord Jesus’ death on the cross is for our redemption, and that His heart toward God and for God is for God’s acceptance
16赎罪祭牲的脂油表征基督的心，基督柔细的部分。基督这柔细的部分，全然是向著神且为著神。祂这向著神且为著神的心，是为著蒙神悦纳。在利未记十六章所描绘的图画里，两件东西对神是甜美的。第一，基督这向著神且为著神的心，对神是甜美的。第二，基督至终成了香，用取自祭坛的火，在香坛上焚烧；这焚烧的香对神成了甜美的香气。这二者包括了蒙神悦纳之物，以及那成了神对我们的悦纳之物。在基督这在神面前焚烧的香里，并在基督那向著神且为著神的心里，我们是蒙悦纳的。所以赎罪祭给我们两样东西：基督（香坛上焚烧的香），以及基督的心（祭坛上焚烧的脂油）。
16The fat of the sin offering signifies the heart of Christ, the tender part of Christ. This tender part of Christ is altogether toward God and for God. His heart toward God and for God is for God’s acceptance. In the scene portrayed in Leviticus 16, two things are sweet to God. First, the heart of Christ, which is toward God and for God, is sweet to God. Second, Christ eventually becomes the incense burning on the incense altar with the fire from the offering altar, and this burning incense becomes a sweet savor to God. Both of these involve that which is acceptable to God and that which becomes God’s acceptance of us. We are accepted in Christ as the incense burned before God and also in Christ’she art, which is toward God and for Him. With the sin offering, therefore, we have two things: Christ as the incense burned on the incense altar and the heart of Christ signified by the fat burned on the offering altar
17拾柒那放山羊归与阿撒泻勒的人，要洗他的衣服，在水里洗身，然后进营『那放山羊归与阿撒泻勒的人，要洗他的衣服，在水里洗身，然后可以进营。』（利十六26。）这表征凡因著接触与罪有关的事物而受玷污的人，必须对付他外面的生活，并对付自身。那放走承担百姓之罪的山羊归与阿撒泻勒的人，因著与罪有了关联，受到了罪的玷污，所以他必须洗身并洗衣服。他必须对付他外面的生活（由衣服所表征）并对付自身。这指明每当我们因著接触与罪有关的事物而受到玷污，我们就需要洗净、对付我们的行为和自身。
17XVII. THE ONE WHO LET THE GOAT GO TO AZAZEL WASHING HIS CLOTHES, BATHING HIS FLESH IN WATER, AND AFTER THAT COMING INTO THE CAMP “He who let the goat go to Azazel shall wash his clothes, and bathe his flesh in water, and after that he may come into the camp” (v. 26). This signifies that the one who is defiled by contacting anything related to sin must deal with his outward living and with himself as well. The one who let go the goat who bore the sins of the people to Azazel was related to sin and defiled by it. Therefore, he had to bathe himself and wash his clothes. He had to deal with his outward living (signified by the clothes) and also with himself. This indicates that whenever we are defiled by contacting something related to sin, we need to wash, to deal with, both our conduct and ourselves.
18拾捌要把赎罪祭的公牛和山羊搬到营外，将皮、肉和粪用
18XVIII. THE BULL AND THE GOAT OF THE SIN OFFERING BEING TAKEN OUTSIDE THE CAMP, AND THEIR HIDES,
火焚烧
FLESH, AND DUNG BEING BURNED WITH FIRE
19『赎罪祭的公牛和山羊的血，既被带进至圣所遮罪，就要把牠们搬到营外，把牠们的皮、肉和粪用火焚烧。』（利十六27。）这有两重的表征。
19The bull of the sin offering and the goat of the sin offering, whose blood was brought in to make propitiation in the holy of holies, shall be taken outside the camp, and they shall burn their hides, their flesh, and their dung with fire” (v. 27). This has a twofold significance
20第一，这表征主耶稣在十字架上一次永远的成就了永远完全的救赎，事奉祂的人在这事上是无分的。祂独自在十字架（由帐幕外的祭坛所表征）上成就完全、永远的救赎。不仅如此，祂也独自进入幔内到至圣所里。我们这些事奉祂的人，在完成救赎的事上是无分的。第二，二十七节所描写的，表征主成就了救赎，却为人所弃绝；因此，凡接受祂救赎的，也当与祂一同出到营外，忍受祂所受的凌辱。（来十三13。）营表征宗教的组织，特别是犹太宗教的组织。出到营外，就是出到组织的宗教之外。今天我们乃是在组织的宗教之外，忍受主所受的凌辱。忍受主所受的凌辱，意思就是忍受祂所受同样的凌辱。祂所受的凌辱，现今成了我们的凌辱。在主的恢复里，我们忍受祂所受的凌辱，乃是因为我们站在召会正确的立场上，站在基督身体一的立场上。当公会的人批评并反对我们地方召会的立场时，我们就忍受主所受的凌辱。
20First, this signifies that the Lord Jesus accomplished on the cross, once for all, the eternal and perfect redemption , and His serving ones have no participation in this matter. He alone accomplished a perfect and eternal redemption on the cross, signified by the altar outside the tabernacle. Furthermore, He Himself alone entered within the veil into the holy of holies. We, His serving ones, had no part in the accomplishment of redemption. Second, what is described in verse 27 signifies that the Lord who accomplished redemption was rejected by man. Hence, whoever receives His redemption should go with Him outside the camp, bearing His reproach (Heb. 13:13). The camp signifies a religious organization, in particular the organization of the Jewish religion. To be outside the camp is to be outside organized religion. Today we are outside organized religion bearing the Lord’s reproach. To bear the Lord’s reproach means that we bear the same reproach He bore. The reproach He suffered now becomes our reproach. In the Lord’s recovery, we bear His reproach because of our standing concerning the church, that is, because we are standing on the ground of the oneness of the Body of Christ. When those in the denominations criticize and oppose our standing in the local churches, we bear the Lord’s reproach
21拾玖烧赎罪祭公牛和山羊的人，要洗他的衣服，在水里洗身，然后进营
21XIX. THE ONE WHO BURNED THE BULL AND THE GOAT OF THE SIN OFFERING WASHING HIS CLOTHES, BATHING HIS FLESH IN WATER, AND AFTER THAT COMING INTO THE CAMP
22『烧的人要洗他的衣服，在水里洗身，然后可以进营。』（利十六。）这表征凡因著接触与罪有关的事物而受玷污的人，必须对付他外面的生活，并对付己身。因此，这里的表征与那放山羊归与阿撒泻勒之人的表征是相同的。
22“And he who burns them shall wash his clothes and bathe his flesh in water, and after that he may come into the camp” (v. 28). This signifies that the one 28 who is defiled by contacting anything related to sin must deal with his outward living and with himself as well. The significance here is thus the same as that concerning the one who let the goat go to Azazel.
贰 拾要刻苦自己
XX. AFFLICTING THEIR SOULS
23二十九节上半说，『这要作你们永远的律例：每逢七月初十日，你们要刻苦自己。』『自己，』直译，魂。以色列人领会，这里的『刻苦，』乃指完全禁戒食物，就是禁食。（参赛五八3，5，10。）利未记十六章二十九节的刻苦自己，表征忧伤痛悔，为罪难过。
23Verse 29a says, “This shall be a perpetual statute for you: in the seventh month, on the tenth day of the month, you shall afflict yourselves.” Literally, “yourselves” means “your souls.” The Israelites understood “afflict” here to indicate total abstinence from food, fasting (cf. Isa. 58:3, 5, 10). In Leviticus 1 6:2 9 afflicting one’s soul signifies mourning, repenting, and feeling sorrowful for sin.
贰 壹不可作甚么工
XXI. NOT DOING ANY WORK
24百姓在那日不可作甚么工，（利十六29下，）因为这是他们『严整休息的安息日。』（利十六31。）这表征救赎已经完全由基督完成了，人不能作甚么，只应当安息在基督的救赎里。我们若想要为我们的救赎作甚么，就是侮辱基督，藐视祂的救赎。我们既看见了基督的救赎，接受了并在享受这救赎，就该停止我们的劳苦。路德马丁反对罗天主教要人为自己得救而作工的错误教训，他这样作乃是对的。完整的救赎已由基督完满的成就了，现今我们不用劳碌就能享受这救赎。
24The people were not to do any work on that day (v. 29b), for it was “a sabbath of solemn rest” to them (v. 31). This signifies that redemption has been completely finished by Christ. There is nothing left for man to do, and man should rest in the redemption of Christ. If we try to work for our redemption, we shall insult Christ and belittle His redemption. Since we have seen Christ’s redemption, have received it, and are enjoying it, we should cease from our labor. In this matter Martin Luther was right to revolt against the erroneous teaching of the Roman Catholic Church concerning working for our salvation. Complete redemption has been accomplished in a full way by Christ, and now we are enjoying it without any labor.
25贰贰要一年一次为全会众一切的罪遮罪
25XXII. A PROPITIATION BEING MADE FOR THE PEOPLE OF THE ASSEMBLE FOR ALL THEIR SINS ONCE A YEAR
26『为圣所遮罪，并为会幕和祭坛遮罪，也为众祭司和会众的百姓遮罪。这要作你们永远的律例，要一年一次为以色列人一切的罪遮罪。（利十六33～34上。）这表征供物不能叫人得完全，只是那要来美事的影儿，直等到神的儿子来到，才完成完全的救赎。『要来的美事』（来十1）指基督所完成的事。这些美事启示在希伯来九章和十章，那两章把这些美事的内容告诉了我们。利未记十六章所有的乃是影儿，不是实际。这影儿的实际、实体乃是基督并祂所完成、所成就的。影儿帮助我们珍赏实际，并详尽的认识实际。然而，我们不在意影儿，我们只在意实际。我们在意基督并祂所完成、所成就的一切。
26And make propitiation for the holy sanctuary, and make propitiation for the tent of meeting and for the altar, and make propitiation for the priests and for all the people of the assembly. This shall be a perpetual statute for you to make propitiation for the sons of Israel for all their sins once a year” (vv. 33-34a). This signifies that the offering was unable to make man perfect and that it was only a shadow of the coming good things, until the Son of God would come to complete the full redemption. The “coming good things” Heb. 10:1) refer to the things accomplished by Christ. These good things are revealed in Hebrews 9 and 10, two chapters that give us the content of this point. What we have in Leviticus 16 is a shadow, not the reality. The reality, the body, of this shadow is Christ with all His accomplishments and achievements. The shadow helps us to appreciate the reality and to know the details of the reality. Nevertheless, we do not care for the shadow—we care for the reality. We care for Christ and for all He has achieved and accomplished