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利未记生命读经 · 第7篇

燔祭-基督作神的满足(五)在基督的经历中经历基督,并献上我们所经历的基督,按照我们对祂的经历,将祂当作我们的燔祭献给神(一)

The Burnt Offering Christ for God’s Satisfaction (5) EXPERIENCING CHRIST IN HIS EXPERIENCES AND OFFERING THE CHRIST WE HAVE EXPERIENCED AND OFFERING HIM TO GOD AS OUR BURNT OFFERING ACCORDING TO OUR EXPERIENCES OF HIM (1
1我们在已过几篇信息所说关于燔祭的话,大多是在道理上的。在本篇信息中,我有负担要以经历的方式来看这供物。我们要来看基督在祂的经历中,乃是献给神的燔祭。在下一篇信息,我们要来看在基督的经历中我们对祂的经历。本篇信息的附题很不平常,甚至很特别:『在基督的经历中经历基督,并献上我们所经历的基督,按照我们对祂的经历,将祂当作我们的燔祭献给神。』这部分的题目有三点。头一点是在基督的经历中经历基督;第二点是献上我们所经历的基督;第三点是按照我们对祂的经历,将祂当作我们的燔祭献给神。在这里我们要强调一个事实:我们无从献一位没有经历过的基督给神。倘若你想将一位没有经历过的基督,当作燔祭献上给神,你会发现这是不可能的。我们所献作燔祭的基督,必须按照我们的经历。我们经历了基督作公牛,就能献上祂作公牛。我们若只经历祂作两只鸽子,就无法献上祂作公牛,因为我们没有这经历。我们无法向神献上一位基督,大于我们所经历的。我们必须向神献上基督,但我们必须按照我们对祂的经历来献上。
1Much of what we have covered in the foregoing messages on the burnt offering has been doctrinal. Therefore, I have the burden that we would see this offering in an experiential way. In this message we shall consider Christ in His experiences as the burnt offering to God. In the following message we shall consider our experiences of Christ in His experiences. The second part of the title of this message is unusual, even peculiar: “Experiencing Christ in His Experiences and Offering the Christ We Have Experienced, and Offering Him to God as Our Burnt Offering according to Our Experiences of Him.” This part of the title has three points. The first point is experiencing Christ in His experiences; the second is offering the Christ we have experienced; and the third is offering Christ to God as our burnt offering according to our experiences of Him. Here we would emphasize the fact that we cannot offer to God a Christ whom we have not experienced. If you try to offer as a burnt offering to God a Christ whom you have not experienced, you will discover that this is impossible. What we offer of Christ as the burnt offering must be according to our experience. If we have experienced Christ as a bull, then we can offer Him as a bull. But if we have experienced Christ only as two pigeons, we cannot offer Him as a bull, for we have not experienced Him as a bull. We cannot offer as a burnt offering to God a Christ who is greater than the Christ we have experienced. We have to offer Christ to God, but we must offer Christ according to our experiences of Him
壹 基督在祂的经历中乃是献给神的燔祭
I. CHRIST IN HIS EXPERIENCES as the burnt offering to God
2我们现在来看,基督在祂的经历中乃是献给神的燔祭;我们要说到好几处经节,启示基督各面的经历。基督经历了许多事情,才成为献给神的燔祭。
2Let us now consider Christ in His experiences as the burnt offering to God, covering a number of verses that reveal different aspects of Christ’s experiences. Christ experienced many things in order to be a burnt offering for God
一 牵去宰杀
A. Being Brought to the Slaughter
3以赛亚五十三章七节豫言基督要被牵去宰杀﹕『祂像羊羔被牵去到宰杀之地。』我们在马太二十七章三十一节,看见这豫言的应验,那里告诉我们,军兵『把祂带去钉十字架。』新约有一处经节指著基督被牵去宰杀,就是腓立比二章八节,这节告诉我们基督『顺从至死,且死在十字架上。』基督是顺从的,被人带到城外宰杀之地-各各他。
3Isaiah 53:7 prophesied that Christ would be brought to the slaughter. “He is brought as a lamb to the slaughter.” The fulfillment of this prophecy can be seen in Matthew 27:31, where we are told that the soldiers “led Him away to crucify Him.” Another New Testament verse which refers to Christ’s being brought to the slaughter is Philippians 2:8, a verse which tells us that Christ became obedient “even unto death, and that the death of a cross.” Christ was obedient as He was brought outside the city to the place of the slaughter—Golgotha.
二 宰杀
B. Being Slaughtered
4彼拉多审问过主耶稣,发现祂是无辜的以后,就想要释放祂。但百姓却喊叫:『钉祂十字架!钉祂十字架!』(路二三21。)他们的声音就得了胜。彼拉多惧怕群众,又想讨好他们,就把主耶稣判了死刑。然后主耶稣就被带到宰杀之地,在十字架上被杀了。彼得在行传二章二十三节说到这事:『你们就藉著不法之人的手,把祂钉在十字架上杀了。』他们把主耶稣杀了,就是说他们把祂宰杀了。
4After Pilate had judged the Lord Jesus and had found Him innocent, he wanted to release Him. But the people were shouting, “Crucify, crucify him!” (Luke 23:21), and their voices prevailed. Pilate, being fearful and wanting to please the crowd, sentenced the Lord Jesus to death. The Lord was then brought to the place of slaughter and was slaughtered on the cross. In Acts 2:23 Peter refers to this. “This man…you, through the hand of lawless men, nailed to the cross and killed.” For them to kill the Lord Jesus means that they slaughtered Him
5我多年前读到一篇文章,说到犹太人在逾越节那天如何宰羊羔。按照这篇文章,羊羔是放在两条摆成十字型的木桩上被宰杀的:两只后腿绑在一条木桩上,两只前腿绑在左右的横木上。这指明主的钉十字架,可能是逾越节羊羔被宰之法在豫表上的应验。
5Many years ago I read an article about how the Jews slew the lamb on the day of Passover. According to this article, a lamb was put on two wooden stakes that were arranged in the shape of a cross, with two feet attached to one stake and two feet attached to the cross bar. The lamb was then killed. This indicates that the Lord’s crucifixion may have been a fulfillment of the way, in type, the Passover lamb was slaughtered
三 剥皮(剥夺)
C. Being Skinned (Stripped
6基督也被剥皮,祂人性美德的外在表显被剥夺。这剥皮的一个例子见于马太十一章十九节﹕『人子来了,也吃也喝,人又说,看哪,一个贪食好酒的人。』这样一句论到主耶稣的话,将祂美德的表显剥夺了。祂不是一个贪食好酒的人,反之,祂是正当的人,有正当的行为。剥皮(剥夺)的其他例子,见于马可三章二十二节和约翰八章四十八节。在马可三章二十二节,经学家论到主耶稣说,『祂有别西卜附著;又说,祂是靠著鬼王赶鬼。』别西卜,意苍蝇之王,指撒但,就是魔鬼。苍蝇是活的,却是不洁的。经学家说主耶稣是不洁的,又说祂是靠著苍蝇之主,苍蝇之王赶鬼。这是何等的毁谤!在约翰八章四十八节,犹太人对祂说,『我们说你是撒玛利亚人,又有鬼附著,岂不正对么?』撒玛利亚人是血统搀杂的人。因此,主耶稣被指控为搀杂的人,又有鬼附著。这也是一种剥夺。
6Christ was also skinned, stripped of the outward appearance of His human virtues. One example of this skinning is in Matthew 11:19. “The Son of Man came eating and drinking, and they say, Behold, a gluttonous man and a wine drinker.” Such a word spoken about the Lord Jesus stripped Him of the appearance of His virtues. He was not a gluttonous man or a wine drinker; on the contrary, He was a proper man with proper conduct. Other examples of skinning, of stripping, are found in Mark 3:22 and John 8:48. In Mark 3:22 the scribes said of the Lord Jesus, “He has Beelzebub, and by the ruler of the demons He casts out the demons.” Beelzebub means “the lord of the flies” and refers to Satan, the Devil. Flies are living, but they are unclean. The scribes were saying that the Lord Jesus was unclean and that He cast out demons by the lord, the king, of the flies. What slander! In John 8:48 the Jews said to Him, “Are we not right in saying that you are a Samaritan and have a demon?” A Samaritan is a person of mixed blood. Thus, the Lord Jesus was accused of being a person of mixture and of having a demon. This also was a kind of stripping.
7在马太二十六章六十五节,大祭司说到主耶稣:『祂说了僭妄的话,…你看,这僭妄的话现在你们都听见了。』这也是剥夺主人性美德的外在彰显。最后,当主耶稣快要被杀时,祂的衣服被剥走了。(太二七28。)这是何等的耻辱!不仅如此,兵丁将祂钉十字架时,『就拈阄分祂的衣服。』(太二七35。)诗篇二十二篇十八节曾豫言此事;当主在十字架上时,这事就应验在主面前。主耶稣经历了何等的剥夺!
7In Matthew 26:65 the high priest said of the Lord Jesus, “He has blasphemed!... Behold, now you have heard the blasphemy.” This too was a stripping of the outward expression of the Lord’s human virtues. Finally, when the Lord Jesus was about to be slaughtered, He was stripped of His clothing (Matt. 27:28). How shameful this was! Furthermore, when the soldiers had crucified Him, “they divided His garments among them, casting lots” (v. 35). This had been prophesied in Psalm 22:18, and it was fulfilled in the Lord’s presence while He was on the cross. What a stripping the Lord Jesus experienced
四 切块
D. Being Cut into Pieces
8主耶稣在何时,在何处被切块?我相信这是发生在祂挂在十字架上,人对祂说残忍的话时。请想想马可十五章二十九至三十二节:『经过的人亵渎祂,摇著头说,咳!你这拆毁圣殿,三日内建造起来的,救你自己罢!从十字架上下来罢!祭司长和经学家也是这样戏弄祂,彼此说,祂救了别人,不能救自己。以色列的王基督,现在可以从十字架上下来,叫我们看见就信。那和祂同钉的人也是辱骂祂。』那些经过的人歪曲了主论到圣殿的话,叫祂去救自己。这不就是切块么?这的确是。当大祭司和经学家戏弄主耶稣,叫祂从十字架上下来,使他们看见就信,这时主耶稣也经历到切块。甚至那和祂同钉的人也辱骂祂,因而有分于切块割祂。诗篇二十二篇十六、十七节豫言这切块。『犬类围著我,恶党环绕我,…他们瞪著眼看我。』主耶稣在十字架上六个小时,头三个小时应验了这豫言。祂在后三个小时替我们受神审判以前,在头三个小时就被人切块了。所以,基督被宰杀,剥皮并切块。
8When and where was the Lord Jesus cut into pieces? I believe that this took place when people spoke cruel things to Him as He hung on the cross. Consider Mark 15:29-32. “Those passing by blasphemed Him, wagging their heads and saying, Aha! You who destroy the temple and build it in three days, save yourself! Come down from the cross! Likewise also the chief priests with the scribes, mocking with one another, said, He saved others; himself he cannot save! Let the Christ, the King of Israel, come down now from the cross, that we may see and believe! And those who were crucified with Him reproached Him.” Those passing by twisted the Lord’swords concerning the temple and told Him to save Himself. Was this not a cutting? Surely it was. The Lord Jesus also experienced the cutting when the chief priests and the scribes mocked Him, telling Him to come down from the cross that they might see and believe. Even those who were crucified with Him reproached Him and thereby participated in the cutting. This cutting was prophesied in Psalm 22:16 and 17. “For dogs have compassed me: the assembly of the wicked have inclosed me.…they look and stare upon me.” This prophecy was fulfilled during the first three of the six hours the Lord Jesus was on the cross. Before He was judged by God on our behalf during the second three hours, He was cut into pieces by men during the first three hours. Therefore, Christ was slaughtered, skinned, and cut into pieces.
五 祂在智慧(头)上的经历
E. His Experience in Wisdom (Head
9基督在智慧上的经历由燔祭牲的头所表征。主耶稣作孩童时渐渐长大,充满智慧,(路二40,)祂在智慧上不断增长。(路二52。)
9Christ’s experience in wisdom is signified by the head of the burnt offering. As a child the Lord Jesus grew and was filled with wisdom (Luke 2:40), and He kept advancing in wisdom (v. 52
10在祂尽职的过程中,主耶稣说了许多格言和智慧的话。例如,祂在马可九章四十节说,『不抵挡我们的,就是帮助我们的;』在马太十二章三十节又说,『不与我相合的,就是敌我的;不同我收聚的,就是分散的。』这些话并不矛盾。马可九章四十节说到在实行上外面的一致,关系到不抵挡祂的人;马太十二章三十节说到目标上里面的合一,关系到抵挡祂的人。我们要维持里面的合一,就需要实行马太福音里的话;而要有外面的一致,我们就该实行马可福音里的话,容忍与我们相异的信徒。主说马可九章四十节这句格言,是因有人不跟随主和门徒,却在祂的名里赶鬼。门徒禁止他,因他没有跟随他们。(可九38。)主耶稣听到这事就说,『不要禁止他,因为没有人在我的名里行异能,反倒能轻易毁谤我。不抵挡我们的,就39-是帮助我们的。』(可九39~40。)门徒不需要禁止那在主的名里赶鬼的人。关于在实行上外面的一致,不抵挡主和门徒的,就是帮助他们的。
10In the course of His ministry, the Lord Jesus spoke many maxims and words of wisdom. For example, in Mark 9:40 He said, “He who is not against us is for us,” and in Matthew 12:30 He said, “He who is not with Me is against Me, and he who is not gathering with Me is scattering.” These words are not contradictory. The maxim in Mark 9:40 speaks of outward conformity in practice and is in regard to people who are not against Him; that in Matthew 12:30 speaks of the inward unity of purpose and is in regard to people who are against Him. To maintain the inward unity we need to practice the word in Matthew, and for the outward conformity we should practice the word in Mark, tolerating believers who differ from us. The occasion for the maxim in Mark 9:40 was the case of someone not following the Lord and the disciples, yet casting out demons in His name. The disciples forbade him because he was not following them (v. 38). When the Lord Jesus heard of this, He said, “Do not forbid him, for there is no one who shall do a work of power in My name and be able soon to speak evil of Me. For he who is not against us is for us” (vv. 40). There was no need for the disciples to forbid that person from casting out demons in the Lord’s name. Regarding outward conformity in practice, he who is not against the Lord and His disciples is for them.
11主说马太十二章三十节那句格言,当时的情景是不同的。反对主耶稣的法利赛人,控告祂是『靠著鬼王别西卜』赶鬼。(十二24。)所以,对于这些与主敌对的法利赛人,祂说,『不与我相合的,就是敌我的。』他们不与祂相合,就是与撒但相合。所以,主这里的话论到目标上里面的合一。主的话是何等的有智慧!在人类历史中,没有一个哲学家说过这样智慧的话。主的话很简单,但祂的思想却很奇妙。只有祂有智慧说这样的话。
11The occasion for the maxim in Matthew 12:30 was different. The Pharisees, who were opposing the Lord Jesus, had accused Him of casting out demons “by Beelzebub, ruler of the demons” (v. 24). Therefore, regarding the Pharisees, the ones against Him, He said, “He who is not with Me is against Me.” They were not with Him but were with Satan. Therefore, the Lord’sword here concerns the inward unity of purpose. How wise were the Lord’s words! In all of human history no philosopher has spoken such words of wisdom. The Lord’s words are simple, but His thoughts are marvelous. Only He has the wisdom to speak such words.
12当祭司长和民间的长老查问到主耶稣的权柄时,祂说了另一句智慧的话。(太二一23。)祂题出一个关于祂自己的问题,以此回答他们。『我也要问你们一句话,你们若告诉我,我就告诉你们,我仗著甚么权柄作这些事。约翰的浸是从那里来的?是从天上来的,还是从人来的?』(太二一24~25上。)反对者彼此议论说,『我们若说从天上来的,祂必对我们说,这样,你们为甚么不信他?若说从人来的,我们又怕群众,因为他们都以约翰为申言者。』(太二一25下~。)所以,他们决定撒谎,就说,『我们不知道。』(太二一27上。)主耶稣也就回答说,『我也不告诉你们,我仗著甚么权柄作这些事。』(太二一27下。)主用『也不』这辞,指明祂知道他们在撒谎。主似乎在说,『你们不知道并不是真的。你们知道,但不愿告诉我。现在我也不告诉你们,我仗著甚么权柄作这些事。你们说谎,我却说实话。』主耶稣有何等的智慧!在马太二十二章十五至二十二节,主再次展示祂的智慧。法利赛人打发他们的门徒同希律党的人到耶稣那里,说,『夫子,我们知道你是诚实的,并且诚诚实实教导神的道路,甚么人你都不顾忌,因为你不看人的外貌。请告诉我们,你怎么看,纳税给该撒,可以不可以?』(太二二16~17。)这问题是个陷阱,要叫主耶稣为难。所有的犹太人都反对纳税给该撒。祂若说可以这样作,就得罪所有以法利赛人为首的犹太人;祂若说不可以,就叫支持罗马政府的希律党人,得著有力的根据控告祂。在祂的智慧里,祂就对他们说,『拿一个上税的钱给我看,』(太二二19上,)他们就拿一个银币给祂。主耶稣没有拿出罗马钱币,却叫他们拿一个给祂看。他们持有罗马钱币,所以被主捉到了。然后祂接著问说,『这像和这号是谁的?』(太二二20。)当他们回答,『是该撒的,』祂就对他们说,『把该撒的物归给该撒,把神的物归给神。』(太二二21。)他们听见这智慧的话,就希奇而离开了。
12The Lord Jesus spoke another wise word when He was questioned by the chief priests and elders of the people about His authority (Matt. 21:23). He answered their question with a question of His own. “I also will question you about one thing, which if you tell Me, I also will tell you by what authority I do these things: The baptism of John, whence was it? From heaven or from men?” (vv. 24-25a). The opposers reasoned among themselves, saying, “If we say, From heaven, he will say to us, Why then did you not believe him? But if we say, From men, we fear the crowd, for all hold John as a prophet” (vv. 25b-26). Therefore, they decided to lie and say, “We do not know” 26 (v. 27a). To this the Lord Jesus replied, “Neither do I tell you by what authority I do these things” (v. 27b). The Lord’s use of the word “neither” indicates that He knew that they were lying. The Lord seemed to be saying, “It is not true that you do not know. You know, but you are not willing to tell Me. Now neither will I tell you by what authority I do these things. You speak a lie, but I speak the truth.” What wisdom the Lord Jesus has! The Lord displayed His wisdom once again in Matthew 22:15-22. The Pharisees sent to Him their disciples with the Herodians, saying, “Teacher, we know that you are true, and that you teach the way of God in truth and do not care for anyone, for you do not regard the person of men. Tell us therefore, What do you think? Is it lawful to give tribute to Caesar, or not?” (vv. 16-17). This ensnaring question put the Lord Jesus into a dilemma. Giving tribute to Caesar was opposed by all the Jews. If He had said that it was lawful to do this, He would have offended the Jews, whose leaders were the Pharisees. If He had said that it was not lawful, this would have given the Herodians, who stood with the Roman government, strong ground to accuse Him. In His wisdom, He said to them, “Show Me the tribute money” (v. 19a), and they showed Him a denarius. The Lord Jesus did not show the Roman coin but asked them to show one to Him. Since they possessed one of the Roman coins, they were caught. Then He went on to ask, “Whose is this image and inscription?” (v. 20). When they answered, “Caesar’s,” He said to them, “Pay then what is Caesar’st o Caesar, and what is God’st o God” (v. 21). When they heard this wise word, they marveled and went away.
13我们在马太二十二章三十四至四十节又找到基督智慧的另一例子。有一个律法师试诱祂,问祂说,『夫子,律法上那一条诫命最大?』(太二二20。)主耶稣回答说,『「你要全心,全魂并全心思,爱主你的神。」这是最大的,且是第一条诫命。其次也相仿:「要爱邻舍如同自己。」一切律法和申言者的教训都系于这两条诫命。』(太二二37~40。)主是智慧的,祂的回答简短、简单、中肯,而且满了智慧。
13We find yet another example of Christ’s wisdom in Matthew 22:34-40. A lawyer, tempting Him, asked, “Teacher, which is the great commandment in the law?” (v. 36). The Lord Jesus answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the law and the prophets” (vv. 37-40). The Lord was wise, and His answer was brief, simple, to the point, and full of wisdom
六 祂在神的喜悦(脂油)上的经历
F. His Experience in God’s Delight (Fat
14主耶稣在神的喜悦(由脂油所表征)上也有很多经历。祂是神的喜悦。当主耶稣从受浸的水上来时,有声音从诸天之上出来说,『这是我的爱子,我所喜悦的。』(太三17。)当祂与三个门徒同在一座高山上,也有同样的话出来。(太十七5。)不仅如此,以赛亚四十二章一节说,『看哪,我的仆人,我…所拣选,心里所喜悦的。』这豫言应验于马太十二章:『看哪,我的仆人,我所拣选,我所爱,我魂所喜悦的。』(太十二18。)基督是神所拣选、所喜悦的。
14The Lord Jesus also had much experience in God’s delight, as signified by the fat. He was a delight to God. When the Lord Jesus went up from the water of baptism, a voice out of the heavens said, “This is My beloved Son, in whom I delight” (Matt. 3:17). The same words were spoken when He was with three of His disciples on a high mountain (17:5). Furthermore, Isaiah 42:1 says, “Behold my servant...mine elect, in whom my soul delighteth.” This prophecy is fulfilled in Matthew 12. “Behold, My Servant whom I have chosen, My Beloved in whom My soul delights” (v. 18). Christ is God’s choice and His delight.
15主耶稣在约翰六章三十八节说,『我从天上降下来,不是要行我自己的意思,乃是要行那差我来者的意思。』这样的一位,就是这位不行自己的意思,乃行那差祂来者之意思的,是何等讨那差遣者(父)的喜欢!『我的教训不是我自己的,乃是那差我来者的。…那寻求差祂来者之荣耀的,这人才是真的,在祂里面没有不义。』(约七16,18。)这指明当主耶稣在地上时,祂是绝对为著神的。因为在祂没有一事不是为著神的,在祂没有不义。不为著神就是不义,因为神是为著祂自己创造我们的。就义的一面来说,我们该为著祂。我们若不为著神,就是不义的。在主耶稣身上没有不义,因为祂是绝对为著神的。这就是祂得神喜悦的经历。
15In John 6:38 the Lord Jesus said, “I have come down from heaven, not to do My own will, but the will of Him who sent Me.” How much the Sender, that is, the Father, was pleased by such a One, the One who came to do not His own will but the will of Him who sent Him. My teaching is not Mine, but His who sent Me. He who seeks the glory of Him who sent Him, this One is true, and unrighteousness is not in Him” John 7:16, 18). This indicates that when the Lord Jesus was on earth, He was absolutely for God. Because there was nothing in Him that was not for God, there was no unrighteousness with Him. It is unrighteous not to be for God, because God created us for Himself. Righteously speaking, we should be for Him. If we are not for God, we are not righteous. In the Lord Jesus there was no unrighteousness, for He was absolutely for God. This was His experience of being a delight to God
七 祂在祂心肠里的经历
G. His Experience in His Inwards
16我们现在来看基督在祂心肠里的经历。基督成了人,就有人的心肠同其各种功用。基督在祂心肠里的经历,就是祂在祂心思、情感、意志、魂、心、灵里的经历,包括祂的爱好、愿望、感觉、思想、定意、存心、打算。
16We come now to Christ’s experience in His inwards. As a man, Christ had the human inwards with their various functions. Christ’s experience in His inwards is His experience in His mind, emotion, will, soul, heart, and spirit, including His love, desire, feeling, thought, decision, motive, and intention.
17有好多处经节启示基督在祂心肠里的经历。按照路加二章四十九节,当主耶稣十二岁时,祂说,『岂不知我必须以我父的事为念么?』这也可译为:『我必须思念我父的事务。』主是以父的事务为念。祂的心思被父的事务所占有。这里我们看见主心思的功用,祂的心肠是多么的为著父。约翰二章十七节说到主的焦急。『我为你的家,心里焦急,如同火烧。』焦急是倩感的事。主耶稣里面为著神的殿,焦急如同火烧。在此我们看见主运用了祂的情感。在马太二十六章三十九节,主耶稣祷告说,『然而不要照我的意思,只要照你的意思。』这是祂在客西马尼,快要被捉去受死时的祷告。祂接受父的旨意,祂把自己的意思志降服于父的旨意。这是主意志的功用。
17A number of verses reveal Christ’s experience in His inwards. According to Luke 2:49, when the Lord Jesus was twelve He said, “Did you not know that I must be in the things of My Father?” This can also be translated, “I must mind My Father’s business.” The Lord’s mind was on His Father’s business. His mind was occupied with the Father’s business. Here we have the function of the Lord’s mind, and we see how much He was inwardly for the Father. John 2:17 speaks of the Lord’s zeal. “The zeal of Your house shall devour Me.” Zeal is a matter of the emotion. The zeal within the Lord Jesus was on fire, was burning, for God’stem ple. Here we see the exercise of the Lord’se motion. In Matthew 26:39 the Lord Jesus prayed, “Yet not as I will, but as You will.” This was His prayer in Gethsemane when He was about to be arrested and brought to the slaughter. He took the Father’s will, for His own will was subdued to the Father’s will. This was a matter of the function of the Lord’s will
18以赛亚五十三章十二节豫言到主耶稣在十字架上的死:『祂将命倾倒,以至于死。』主耶稣丧失祂的魂,自愿将祂的魂生命倾倒,以至于死。这当然是祂魂的功用。以赛亚四十二章四节论到基督说,『祂不灰心,也不丧胆。』这是说到主的心的光景。祂从不灰心;祂心里从不丧胆。马可二章八节说,『耶稣灵里…知道。』主耶稣用祂的灵,祂在祂的灵里知道事情。无论祂在甚么处境,祂藉著运用祂的灵,就知道那处境。祂运用祂的灵,好为著神,使祂自己成为燔祭。
18Isaiah 53:12 prophesied concerning the Lord Jesus in His death on the cross: “He hath poured out his soul unto death.” The Lord Jesus lost His soul, voluntarily pouring out His soul unto death. This, of course, was a function of His soul. Concerning Christ, Isaiah 42:4 says, “He shall not fail [be disheartened] nor be discouraged.” This speaks about the condition of the Lord’she art. He was never disheartened; He was never discouraged in heart. Mark 2:8 says, “Jesus, knowing in His spirit.” The Lord Jesus used His spirit, and He knew things in His spirit. In whatever situation He was, He knew that situation by exercising His spirit. He used His spirit for God and for making Himself a burnt offering
八 祂在祂行动(腿)上的经历
H. His Experience in His Walk (Legs
19新约也说到主的行动,就是由燔祭牲的腿所表征的。路加二十四章十九节说,『耶稣…在神和众百姓面前,行事说话都有大能。』这就是说,祂在行动和说话上,在神和众百姓面前,都是完全的。
19The New Testament also speaks of the Lord’s walk, signified by the legs of the burnt offering. Luke 24:19 says, “Jesus … powerful in work and word before God and all the people.” This means that in action and in speaking He was perfect before God and all the people.
20在约翰八章四十六节,主耶稣问说,『你们中间谁能指证我有罪?』当祂站在反对者面前时,祂是完全的。在祂身上没有过失。
20In John 8:46 the Lord Jesus asked, “Which one of you convicts Me of sin?” As He stood in the presence of the opposers, He was perfect. There was no fault in Him.
九 由圣灵保守,不受玷污
I. Kept by the Holy Spirit from Defilement
21我们曾指出在利未记一章,燔祭牲的腿和内脏要清洗。这洗涤表征基督由圣灵保守,不受玷污的经历。比方说,当祂受魔鬼试诱时,圣灵保守祂不受玷污。『耶稣满有圣灵,从约但河回来,被那灵引到旷野,四十天受魔鬼的试诱。』(路四1。)圣灵在主耶稣里面,保守祂不受那个试诱的玷污。希伯来七章二十六节说到基督是大祭司时,用『无玷污』一辞。主耶稣在地上时,虽然必须接触许多不洁的事物,但祂从不受玷污。圣灵在祂里面保守祂,在任何一面都不受玷污。
21We have pointed out that in Leviticus 1 the legs and the inwards of the burnt offering were to be washed. This washing signifies Christ’s experience of being kept by the Holy Spirit from defilement. For instance, the Holy Spirit kept Him from defilement when He was tempted by the Devil. “Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit in the wilderness forty days, being tempted by the Devil” (Luke 4:1). The Holy Spirit within the Lord Jesus kept Him from being defiled by that temptation. In speaking of Christ as the High Priest, Hebrews 7:26 uses the word “undefiled.” Although the Lord Jesus had to contact many unclean things while He was on earth, He was never defiled. The Holy Spirit within Him kept Him from being defiled in any way
22我们若把本篇信息所说基督经历的各面-从被牵去宰杀到清洗的一切经历-摆在一起,就会看见祂是完美、完整的燔祭。在这里所看见的不是道理,乃是基督在祂经历里的描绘。
22If we put together all the aspects of Christ’s experience covered in this message—all the experiences from being brought to the slaughter to being washed—we shall see that He is the perfect and complete burnt offering. What we have here is not a doctrine but a portrait of Christ in His experiences