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申命记生命读经 · 第17篇

律法的重申（十）

The Rehearsal of the Law (10)
1读经：申命记16:18-20;17:8-20;。
1Scripture Reading: Deut. 16:18-20; 17:8-20; 19:15-21; 21:1-9 19:15-21; 21:1-9
2在这篇论到一般律例和典章之重申的信息中，我们要来看关于百姓中间的神圣管理。（申16:18-5-16。）申命记中这些论到神圣管理的段落，不仅是摩西的话，乃是神的话。我们需要研读这些段落，好认识神的心思，知道祂所想的是甚么。神认识人和人的需要、情形、光景。所以，凡神所说关于人的，都是最后的断语。四关于百姓中间的管理关于百姓中间的神圣管理，不是专制，也不是民主，乃是神治。神治是按著神的所是由神管治。今天我们在召会生活中，不是实行专制的独裁政体，也不是按著人的意见实行民主。相反的，我们尊重神的权柄，以祂的权柄作我们的管治，因此召会中的管治乃是神治。
2In this message on the rehearsing of the general statutes and judgments, we will begin to consider the matter of the divine government among the children of Israel (16:18-20; 17:8-20; 19:15-21; 21:1-9, 18-23; 20; 17:8-20; 19:15-21; 21:1-9, 18-22:13-30; 24:1-4, 7, 16; 25:1-3, 5-16). The portions of 23; 22:13-30; 24:1-4, 7, 16; 25:1-3, Deuteronomy which deal with the divine government are the word of God, not merely the word of Moses. We need to study all these portions in order to know God’s mind and to know what He is thinking. God knows man and man’s need, condition, and situation. Therefore, whatever God speaks regarding man is the final word. D. Concerning the Government among the People The divine government among God’sp eople is neither autocracy nor democracy but theocracy. Theocracy is government by God according to what He is. In the church life today, we exercise neither autocracy, which is a kind of dictatorship, nor democracy, which is according to the opinion of the people. Instead, we honor God’s authority as our government, and thus the government in the church is a theocracy.
１ 设立审判官和官长
1. The Appointing of Judges and Officers
3申命记十六章十八至二十节说到设立审判官和官长。
3Deuteronomy 16:18-20 speaks of the appointing of officers and judges
ａ在各城里，按著各支派
a. In All the Cities according to the Tribes
4各城里要设立审判官和官长。『你要在耶和华你神所赐的各城里，按著各支派，设立审判官和官长。他们必按公义的审判，判断百姓。』（申十六18。）
4There were to be judges and officers in every city. “You shall appoint for yourself judges and officers in all your cities which Jehovah your God is giving to you, according to your tribes; and they shall judge the people with righteous judgment” (v. 18
ｂ要保持公正
b. To Keep Justice
5十九节所指明，所设立的审判官和官长要保持公正。『不可屈枉正直，不可偏待人，也不可受贿赂，因为贿赂能使智慧人的眼变瞎，又能扭曲义人的话。』这里我们看到，神圣的管治首先注重公正。一切不实行公正的政府都不会长久。强的政府乃是建立在公正之上的政府。这样的政府凡事都讲求公平、公正、公义。
5As verse 19 indicates, the appointed judges and officers were to keep God’s justice. “You shall not distort justice; you shall not respect persons, nor shall you take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous.” Here we see that the divine government firstly pays attention to justice. Any government that does not practice justice will not last. A strong government is one that is established upon justice. In such a government everything is fair, just, and righteous.
ｃ要追求公义
c. To Pursue Righteousness
6审判官和官长必须追求公义。『你要追求公义，惟有公义，好叫你活著，得耶和华你神所赐你的地。』（申十六20。）保持公正就是追求公义。藉著追求公义，以色列人就能在神所赐他们的地上长久活著。他们若不保持公正，追求公义，就不能在美地上长久活著。２对难以审断之争讼案子的判断十七章八至十三节说到难以审断之争讼案子的判断。
6The judges and officers were required to pursue righteousness. “Righteousness, and only righteousness, shall you pursue, in order that you may live and possess the land which Jehovah your God is giving to you” (v. 20). To keep justice is to pursue righteousness. By pursuing righteousness the children of Israel would be able to live long on the land God had given them. Without keeping justice and pursuing righteousness, they could not have lived longer in the good land. 2. The Judgment of a Complicated Civil Suit In 17:8-13 we have a word concerning the judgment of a complicated civil suit
ａ这案子要带到耶和华神所选择的地方
a. The Case Being Brought to the Place Which Jehovah God Would Choose
7对于难以审断之争讼案子的判断，首要的要求是把案子带到耶和华神所选择的地方。（申十七8下。）
7The first requirement in the judgment of a complicated civil suit was to bring the case to the place which Jehovah God would choose (v. 8b
ｂ祭司利未人和审判官要查问并审断这案子
b. The Case Being Investigated and Judged by the Levitical Priest and the Judge
8『去见祭司利未人、并当时的审判官，查问这事，他们必将判语向你宣告。』（申十七9。）案子主要是由祭司查问的。祭司查问案子，首先是到神那里，停留在神面前。祭司要在神面前思考神的圣言。接著，三十三章八节所指明，祭司利未人有带著乌陵和土明的胸牌，提供即时的光照。（关于乌陵和土明的细节，请参看论到出埃及二十八章十五至二十一节的生命读经信息。）藉著神的同在、神的话、和乌陵土明，祭司就对神圣的判断有清楚的领会，就把这判断交给当时的审判官。审判官就要按著祭司从神所领受并传给他的来审断。所以，案子的审断虽然是来自人，却是出于神并按著神来审断。这是真实的神治。
8You shall come to the Levitical priests and to the judge who is presiding in those days and investigate the matter; and they shall declare to you the sentence of judgment” (v. 9). The case was investigated mainly by the priest. First, the priest investigated the case by going to God and staying with God. Second, in the presence of God, the priest would consider God’sho ly word. Third, as 33:8 indicates, the Levitical priests had the breastplate with the Urim and Thummim, which provided instant enlightenment. (For the details regarding the Urim and Thummim, please see the life- study on Exodus 28:15-21.) Eventually, through the presence of God, the word of God, and the Urim and Thummim, the priest would gain a clear understanding of the divine judgment and then pass on this judgment to the presiding judge. The judge would then make a judgment according to what the priest had received from God and passed on to him. The judgment of the case, therefore, came through man, but it was of God and according to God. It was truly a matter of theocracy
9召会中的管治不该是专制，也不该是民主，乃该是神治；就该像十七章八至九节的管治一样。所有的圣徒都是祭司，但长老是领头的祭司。他们是祭司，就该带著神的圣言和今日的胸牌－与基督调和的灵及召会，停留在主的面前。他们带著圣言和为著召会之调和的灵，停留在主面前，就会按主所想的得著领会，这领会要成为一种审断的判断。然后长老们该按这神圣的审断来管理。因此长老的功用首先是领头的祭司，然后是管理的人。
9The government in the church should be neither autocratic nor democratic but theocratic. It should be like the government in 17:8 and 9. All the saints are priests, but the elders are the leading priests. As such priests, they should stay in the Lord’s presence with God’sho ly word and with today’s breastplate— the mingled spirit with Christ and the church. As they remain in the Lord’s presence with the word and the mingled spirit for the church, they will receive an understanding that is according to the Lord’s thought, and this will become a decision as a kind of judgment. The elders should then administrate according to this divine judgment. Thus the elders function first as the leading priests and then as the administrators.
ｃ百姓要照祭司和审判官
c. The People Doing according to the Word
10宣告的判语去行百姓要照祭司和审判官宣告的判语去行。『你要照他们在耶和华所选择的地方向你宣告的判语去行；你必照著他们所指示你的一切话，确实遵行。要按他们指示你律法上的话，并按他们所审断的去行；他们向你宣告的判语，你不可偏离左右。』（申十七～11。）这里『律法的话，』原文在别处用以指整个的律法。（参申十七18。）
10of the Sentence Declared by the Priest and the Judge The people were to do according to the word of the sentence declared by the priest and the judge. “You shall do according to the word of the sentence that they declare to you from the place which Jehovah will choose; and you shall be certain to do according to all that they instruct you. You shall do according to the word of the instruction with which they instruct you and according to the judgment which they speak to you; you shall not turn aside to the right or to the left from the sentence 10 that they declare to you” (17:10-11). The Hebrew word translated “instruction” here is torah, the word used elsewhere to designate the entire law (cf. v. 18).
ｄ若有人不听从祭司或审判官，那人就必治死
d. The One Not Listening to the Priest or to the Judge Being Put to Death
11若有人不听从祭司或审判官，那人就必治死。『若有人擅自行事，不听从那侍立在耶和华你神面前的祭司，或不听从审判官，那人就必治死。这样，你就将那恶从以色列中完全除掉。』（申十七12。）
11If one would not listen to the priest or to the judge, he was to be put to death. “The man who acts presumptuously by not listening to the priest who stands to minister there before Jehovah your God, or to the judge, that man shall die. Thus you shall utterly remove the evil from Israel” (v. 12
３ 立王治理百姓
3. The Setting of a King over the People
12申命记十七章十四至二十节说到立王治理百姓。实际上，神不喜欢祂的百姓中有王。祂自己就是王；所以，祂的百姓想要一个王，意思就是他们想要一个人来代替神。神是我们的王，不该也不能被代替。然而，按照我们堕落之人的天性，我们喜欢有王。这是撒母耳那时代的光景。即使这是得罪神的，百姓还是想要一个王。（撒上八4～。）因著他们的坚持，神就给他们一个王－扫罗。扫罗不是个好王，因为他不是合乎神心的王。以后，神拣选并兴起大卫来代替扫罗。大卫作王，不是按神的偏爱，乃是按神的心。（撒上十三14。）在神眼中，大卫是最令神喜悦的王。
12Deuteronomy 17:14-20 speaks regarding the setting of a king over the people. Actually, God does not like to see that there is a king among His people. He Himself is the King; therefore, for His people to want a king means that they want someone tore place God. But God as our King should not be replaced and cannot be replaced. Yet, according to our fallen human nature, we like to have a king. This was the situation during the time of Samuel. The people wanted a king, even though this was offensive to God (1 Sam. 8:4-22). Because of their insistence, God gave them a king—22 Saul. Saul was not a good king, for he was not a king who was according to God’she art. Later God exercised His own choice and raised up David to replace Saul. David was a king not according to God’sp reference but according to God’s he art (1 Sam. 13:14). In the sight of God David was the most pleasant king.
ａ王必须是神所拣选的弟兄
a. The King Being a Brother Chosen by God
13王必须是神所拣选的弟兄。（申十七14～15。）不信的人不该作神百姓中间的王。
13The king had to be a brother chosen by God (Deut. 17:14-15). An unbeliever should not be a king among God’sp eople
ｂ王不可使百姓回埃及去，为自己加添马匹
b. The King Not Amassing Horses to Himself by Turning the People Back to Egypt
14『只是王不可为自己加添马匹，也不可使百姓回埃及去，为要加添马匹，因耶和华曾吩咐说，不可再回那条路去。』（申十七16。）王为自己要加添马匹，使百姓堕落到埃及去。埃及表征世界，马表征属世的凭藉。我们若使用属世的凭藉或属世的方法，就必堕落回到世界去。
14He shall not amass horses to himself, and he shall not turn the people back to Egypt so that he may amass horses, since Jehovah has said to you, You shall never again return that way” (v. 16). For the king to amass horses to himself would have caused the people to fall back to Egypt. Egypt signifies the world, and horses signify the worldly means. If we use the worldly means or the worldly way, we will surely become fallen and turn back to the world
ｃ他不可为自己多立妃嫔，好叫他的心不至偏离
c. The King Not Amassing Wives to Himself, So That His Heart Would Not Turn Aside
15王不可为自己多立妃嫔，好叫他的心不至偏离。（申十七17上。）
15The king was not to amass wives to himself, so that his heart would not turn aside (v. 17a
ｄ王不可为自己多积金银
d. The King Not to Amass Silver and Gold to Himself in Great Amounts
16王不可为自己多积金银。（申十七17下。）ｅ王要为自己抄录一份律法书，
16The king was not to amass silver and gold to himself in great amounts (v. 17b). e. The King Writing Out for Himself a Copy of the Law
并在一生的日子诵读
in a Book and Reading in It All the Days of His Life
17王要从祭司利未人面前这律法书的原本，为自己抄录一份。（申十七。）这里的律法是指摩西五经。王要在他一生的日子诵读，好学习敬畏耶和华他的神，遵行这律法书上一切的话。（申十七19。）这指明在管理百姓，王首先要藉著神的话规律自己。以色列人中间正确的王，乃是受神的话教导、管治、规律、并约束的。今天对召会中的长老来说，原则是一样的。长老若不读经，不受神话语的约束，就不能管理召会。要管理召会，长老必须由神的圣言重新来构成。结果，他们会在神的管治、神的规律和约束之下，他们的决断自然会有神在其中；这样，长老就会代表神来管理召会。这种管理就是神治。
17The king was to write out for himself a copy of the law in a book, out of that which was before the Levitical priests (v. 18). The law here refers to the Pentateuch. The king 18 was then to read in this copy of the law all the days of his life in order that he might learn to fear Jehovah his God by keeping all the words of the law (v. 19). This indicates that in ruling over the people, he first had to be ruled himself by the word of God. A proper king among the children of Israel was one who was instructed, governed, ruled, and controlled by the word of God. The principle should be the same with the elders in the churches today. If the elders do not read the Bible and are not controlled by the word of God, they cannot administrate the church. In order to administrate, to manage, the church, the elders must be reconstituted with the holy word of God. As a result, they will be under God’s government, under God’s rule and control. Then spontaneously God will be in their decisions, and the elders will represent God to manage the affairs of the church. This kind of management is theocracy.
ｆ王不可向弟兄心高气傲
f. The King’sHe art Not Being Lifted Up above His Brothers
18王要学习敬畏神，遵行这律法的诫命，免得他向弟兄心高气傲，离了这诫命，偏左偏右。（申十七20上。）这样，王和他的子孙，便可在以色列人中居国长久。（申十七20下。）４对犯罪作恶之事的判断十九章十五至二十一节说到对犯罪作恶之事的判断。
18The king was to learn to fear God by keeping the commandments of the law so that his heart would not be lifted up above his brothers and that he might not turn aside from the commandment to the right or to the left (v. 20a). The result of the king’s not doing these things would be that he and his sons would extend their days in their kingdom in the midst of Israel (v. 20b). 4. The Judgment of Any Iniquity or Any Sin In 19:15-21 there is a word about the judgment of any iniquity or any sin
ａ要凭两三个见证人的话，才可定案
a. To Be Done at the Word of Two or Three Witnesses
19对犯罪作恶之事的判断，要凭两三个见证人的话，才可定案。（申十九15。）只有一个见证人是不彀的。两个人是必要的，三个人更好。
19The judgment of any iniquity or any sin was to be done at the word of two or three witnesses (v. 15). It was not adequate to have just one witness. Two were required, and it was better to have three
ｂ若有凶恶的见证人起来作证某人作恶
b. A Malicious Witness Rising Up against a Man
20若有凶恶的见证人起来，作证某人作恶，这两个争讼的人就要站在耶和华面前，和当时的祭司，并审判官面前。（申十九16～17。）
20If a malicious witness rose up against a man to testify against him of wrongdoing, the two men who had the dispute were to stand before Jehovah, before the priests and the judges (vv. 16-17
ｃ审判官要彻底的查究
c. The Judges Investigating Thoroughly
21审判官要彻底的查究事实。（申十九18上。）
21The judges were to investigate the matter thoroughly (v. 18a
ｄ以色列人要待假见证人如同他怎样想要待他的弟兄
d. The Children of Israel Doing to the False Witness as He Intended to Do to His Brother
22若见证人是作假见证的，以假见证陷害弟兄，以色列人就要待他如同他怎样想要待他的弟兄。（申十九18下～19上。）
22If the witness was a false witness, one who testified falsely against his brother, the children of Israel were to do to him as he intended to do to his brother (vv. 18b-19a).
ｅ那恶就从以色列人中间完全除掉
e. The Evil Being Utterly Removed from the Midst of the Children of Israel
23百姓待那作假见证的，如同他怎样想要待他的弟兄，藉此，就把那恶从以色列人中间完全除掉。（申十九19下。）
23By the people’s doing to the false witness what he intended to do to his brother, the evil would be utterly removed from the midst of the children of Israel (v. 19b).
ｆ别人听见都要害怕，就不敢再行这样的恶
f. Those Who Remained Hearing and Fearing and Never Again Doing Anything Like That Evil
24别人听见都要害怕，就不敢在他们中间再行这样的恶了。（申十九。）对罪犯的这种审断因而成了对其余人的警告。
24Those who remained would hear and would fear and would never again do anything like that evil in their midst (v. 20). This kind of criminal judgment thus 20 became a warning to the rest of the people.
ｇ他们的眼不可顾惜
g. Their Eye Not Pitying
25他们的眼不可顾惜。相反的，要『以命偿命，以眼还眼，以牙还牙，以手还手，以脚还脚。』（申十九21。）
25Their eye was not to pity. Instead, there was to be “life for life, eye for eye, tooth for tooth, hand for hand, foot for foot” (v. 21
５ 对有人杀了人，被杀的人倒在美地田野之事的判断
5. The Judgment of One Who Murdered a Man, the Slain One Being Found in the Field in the Good Land
26二十一章一至九节，乃是对有人杀了人，被杀的人倒在美地田野之事的判断。
26In 21:1-9 we have the judgment of one who murdered a man, the slain one being found in the field in the good land
ａ长老和审判官要出去，从被杀的人那里量起，直量到四围的城邑
a. The Elders and Judges Going Out and Measuring the Distance to the Cities That Surrounded the Slain Man
27众城的长老和审判官要出去，从被杀的人那里量起，直量到四围的城邑。（申二一1～2。）藉此，他们测定那一座城离被杀的人最近。因这是地方上的事，所以不由祭司来作，乃由长老和审判官来作。ｂ离被杀的人最近之城的长老，
27The elders of the cities were to go out and measure the distance to the cities that surrounded the slain man (vv. 1-2). By doing this they would determine which city was closest to the one who had been slain. Since this was a local matter, it was done not by the priests but by the elders. b. The Elders of the City That Was Nearest the Slain Man
要把母牛犊牵到河谷，在那里打折牠的颈项
Bringing a Heifer to a River Valley and There Breaking Its Neck
28离被杀的人最近的城，那城的长老要从牛群中取一只未曾耕地，未曾负轭的母牛犊，把母牛犊牵到有河水长流的山谷去，在谷中打折母牛犊的颈项。（申二一3～4。）
28The elders of the city that was nearest the slain man were to take a heifer of the herd which had not been worked and had not drawn the yoke, and bring the heifer down to a river valley that flowed continuously and break the neck of the heifer there (vv. 3-4
ｃ祭司利未人的子孙要近前来，所有争讼攻击的事都要凭他们的话定准
c. The Priests, the Sons of Levi, Drawing Near, and by Their Word Every Dispute and Every Assault Being Settled
29祭司利未人的子孙要近前来，所有争讼攻击的事都要凭他们的话定准。（申二一5。）
29The priests, the sons of Levi, were to draw near, and by their word every dispute and every assault was to be settled (v. 5
ｄ离被杀的人最近那城的众长老，要在所打折颈项的母牛犊以上洗手，宣告他们是无罪的，并祷告求耶和华遮盖祂的百姓以色列
d. All the Elders of the Nearest City Washing Their Hands over the Broken Heifer, Declaring Their Innocence, and Praying for Jehovah to Cover His People Israel
30离被杀的人最近那城的众长老，要在所打折颈项的母牛犊以上洗手。（申二一6。）他们接著要说，『我们的手未曾流这人的血，我们的眼也未曾看见这事。耶和华阿，求你宽宥你所救赎的以色列民，不要使流无辜血的罪归在你的百姓以色列中间。』（申二7～8上。）『宽宥』原文意，遮盖，遮罪。众长老洗完手，说完这些话之后，流血的罪就从他们免除了。
30All the elders of the nearest city were to wash their hands over the broken heifer (v. 6). Then they were to say, “Our hands have not shed this blood, nor have our eyes seen it done. Cover Your people Israel, whom You have ransomed, O Jehovah, and do not set the guilt of innocent blood in the midst of Your people Israel” (vv. 7-8a). The Hebrew word translated “cover” here is kipper. Literally, this word means cover over, be propitious to. After the elders had washed their hands and spoken these words, the guilt of the blood would be covered from them (v. 8b
ｅ从以色列中间完全除掉流无辜血的罪
e. The Guilt of the Innocent Blood Being Utterly Removed from the Midst of Israel
31论到这事的结语乃是：当以色列人行耶和华眼中看为正的事，流无辜血的罪就会从他们中间完全除掉。（申二一9。）
31The conclusion of the matter was that the guilt of the innocent blood would be utterly removed from the midst of Israel, when they did what was right in the sight of Jehovah (v. 9