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申命记生命读经 · 第19篇

律法的重申（十二）

The Rehearsal of the Law (12)
1读经：申命记24:7,16;25:1-3,5-16。在本篇信息中，我们要来看余下六项关于百姓中间管理的事。
1Scripture Reading: Deut. 24:7, 16; 25:1-3, 5-16 In this message we will consider the six remaining matters concerning the government among the people
９ 对于拐带的判断
9. The Judgment on Kidnapping
2二十四章七节是对于拐带的判断。若有人拐带以色列中的一个弟兄，当奴隶待他，或是卖了他，那拐带的人必被治。（死申二四７上。）这处死的判断指明拐带的严重性；这严重性等于杀人罪。对拐带者执行这样的审判，就将那恶从以色列人中完全除掉。（申二四７下。）
2In 24:7 we have the judgment on kidnapping. If a man kidnapped someone from among his brothers of the children of Israel and dealt with him as a slave or sold him, then that kidnapper was to be put to death (v. 7a). This death sentence indicates the seriousness of kidnapping; it is equal in seriousness to the crime of murder. To kidnap a person is equal to killing him. Through the execution of the kidnapper, the evil was to be utterly removed from the midst of the children of Israel (v. 7b
3拐带是严重的罪，因拐带是以欺骗废掉人的人权。我们不要以为弟兄中间没有拐带的事。近年来，有些人想要『拐带』弟兄，『奴役』他们，然后『卖了』他们。这些人不是拐带外人，乃是想要拐带弟兄，就是基督身体上的肢体。这种拐带必须被定罪。10对于父与子的判断
3Kidnapping is a serious sin that annuls one’s human rights in a cheating way. We should not think that there cannot be any kind of kidnapping among brothers today. In recent years, certain ones have attempted to “kidnap” some of the brothers and to “enslave” them and then to “sell” them. These ones have not tried to kidnap the outsiders; they have tried to kidnap the brothers, the members of the Body of Christ. This kidnapping must be condemned. 10. Judgments on Fathers and on Their Children
4申命记二十四章十六节有对于父与子的判断。不可因子杀父，也不可因父杀子。（申二四16。）各人要为自己的罪被治死。十六节启示神的公义。实际上，论到以色列人中间神圣管理的各点，都向我们显示神是公义的神。神既是公义的，就不允许祂子民中间有不公义的事。
4Deuteronomy 24:16 is a word concerning judgments on fathers and on their children. Fathers were not to be put to death because of their children, nor were the children to be put to death because of their fathers (v. 16a). Rather, every man was to be put to death for his own sin. Verse 16 reveals God’s justice. Actually all the points concerning the divine government among the children of Israel show us that God is a God of justice. As a God of justice, God will not allow anything unjust to be among His people
11 对于带到以色列人面前之争讼的判断
11. The Judgment on a Dispute Brought before the Children of Israel
5申命记二十五章一至三节说到带到以色列人面前之争讼的判断。以色列人中若有争讼上法庭，审判官就要定义人有理，定恶人有罪。（申二五１。）定义人有理，定恶人有罪，使神子民中间的公义得以存留。
5Deuteronomy 25:1-3 deals with the judgment on a dispute brought before the children of Israel. If there was a dispute between some among the children of Israel, and they approached the court, the judges were to justify the righteous and condemn the wicked (v. 1). Justifying the righteous and condemning the wicked maintains justice among God’sp eople.
6在林前六章一至八节，保罗告诉我们，召会中弟兄间的诉讼，该由召会中有智慧的人来解决。这指明有时召会像法庭，审理争讼的事。我们处理争讼的时候，必须要公正，定义人有理，定恶人有罪。按照申命记二十五章二节，恶人若该受责打，审判官就要叫他伏在地上，足足按著他的罪，照数当面责打。审判官可以打他四十下，（申二五３上，）不可超过；若超过这数，便是轻贱他的弟兄了。（申二五３下。）今天我们绝不该轻贱任何一位主里的弟兄。倘若我们数落弟兄的过犯，我们该克制、谨慎，不可夸张。我们若说得太过，就会叫人轻贱他。既然每一位弟兄对主耶稣都是珍贵、宝贝的，都是祂用自己血的重价买来的，所以轻贱弟兄是有罪的。倘若我们因批评弟兄，或太过数落弟兄的过犯而轻贱了他，我们里面的神圣生命就会定罪我们。所以，在说到圣徒的时候，我们要克制并谨慎。
6In 1 Corinthians 6:1-8 Paul tells us that a dispute among brothers in the church should be settled by certain able ones in the church. This indicates that sometimes the church may be like a court where judgments are made regarding disputes. In settling any dispute, we must be just, justifying the righteous and condemning the wicked. According to Deuteronomy 25:2, if the wicked one was worthy of beating, the judge was to make him lie down and have him beaten before him as was sufficient for his wickedness, by number. The judge could give him forty blows (v. 3a). The judge was not to exceed this number, lest, in exceeding, his brother would be degraded before his eyes (v. 3b). Today we should never degrade any brother in the Lord. If we must speak about a brother’s wrongdoing, we should be restrained and be careful not to exaggerate. If our speaking about him is excessive, we may degrade him in the eyes of others. Since every brother is precious to the Lord Jesus and is treasured by Him, having been purchased by Him with His blood, a great price, it is sinful to degrade a brother. If we degrade a brother by criticizing him or by speaking excessively of his wrongdoing, the divine life within us will condemn us. Therefore, in speaking concerning the saints, we need to be restricted and careful
12 对于兄弟不愿替他死去之兄尽丈夫本分的判断
12. The Judgment over a Brother Who Was Not Willing to Do the Duty of a Husband’s Brother
7申命记二十五章五至十节说到兄弟不愿替他死去的哥哥尽丈夫本分的判断。以色列弟兄若是同居，其中之一死了，没有儿子，他的兄弟就当娶死去哥哥的妻子，为她尽丈夫之弟兄的本分。（申二五５。）妻子生的长子必归死去哥哥的名下，免得他的名在以色列中涂抹了。（申二五６。）这判断启示神的爱，因著神对那死者的爱，祂要那人的名存留于百姓中间。这判断也启示，神要祂的子民生育。神爱祂的子民，要他们能生育。
7Deuteronomy 25:5-10 speaks regarding the judgment over a brother who was not willing to do the duty of a husband’s brother. If Israelite brothers dwelt together, and one of them, having no son, died, his brother was to take the deceased brother’s wife as his wife and was to do the duty of a husband’s brother for her (v. 5). The firstborn whom the wife bore was to assume the name of her deceased husband, so that his name would not be blotted out of Israel (v. 6). This judgment reveals God’s love, for in His love for the one who died, God wanted the name of that one to be preserved among the people. This judgment also reveals that God wants His people to be productive. God loves His people and desires that they be productive
8那死去之丈夫的兄弟若是不愿娶他哥哥的妻子，他哥哥的妻子就要到城门长老那里说，她丈夫的兄弟不肯为她尽弟兄的本分。（申二五７。）城里的长老要查明是否属实。若发现是事实，她就要当著长老到那人跟前，脱了他的鞋，吐唾沫在他的脸上，说，『凡不为哥哥建立家室的，都要这样待他。』（申二五８～９。）在以色列中，这人的名必称为『脱鞋者之家。』（申二五10。）承担这样的名是个侮辱，也是个羞辱。
8If the dead husband’s brother did not desire to take his brother’s wife, she was to appeal to the elders at the gate, saying that her husband’s brother was not willing to do his duty for her (v. 7). The elders of the city were to find out if this was true. If it was true, then she was to draw near to her husband’s brother in the sight of the elders and remove his sandal from off his foot, spit in his face, and say, “Thus shall it be done to the man who does not build up his brother’sho use” (vv. 8-9). This man’s name was to be called in Israel, “The house of him whose sandal has been removed” (v. 10). To bear such a name was an insult and a shame.
9已死的弟兄没有儿子，他就是脱去了『鞋子。』这就是说，他的行事终止了，再也不能行动了。因为他没有继承人，他的名就要从以色列人中被涂抹，他整个的家都要终止。这乃是个羞辱。他的兄弟既不愿尽兄弟的本分，这位兄弟就要被称为『脱鞋者之家。』我们可以将这断判应用于今天的光景；虽然只是有限的应用。我愿指出，这判断指明我们需要属灵的生育，且要有属灵的儿女作我们的继承人。我们若有属灵的儿女，就能在平安中死去。一面，我们都需要得著属灵的儿女作我们的继承人；另一面，我们需要帮助在主里的弟兄得著属灵的儿女。
9The brother who died without having a son had his “sandal” removed. This means that his walk had ceased and that he could no longer move. Because he had no successor, his name would be blotted out from among the children of Israel, and his entire house would cease. This was a shame. Since his brother would not do his duty, the brother’s name was to be called, “The house of him whose sandal has been removed.” We may apply this judgment to our situation today, although in a limited way. In making the application, I would point out that this judgment indicates that we need to be spiritually productive and have spiritual children as our successors. If we have spiritual children, we can die in peace. On the one hand, we all need to have spiritual children as our successors; on the other hand, we need to help our brothers in the Lord to have spiritual children
13 对于妻子不道德的帮助丈夫争斗之事的判断
13. The Judgment of a Wife Who Helps a Fighting Husband Immorally
10二十五章十一至十二节的判断，论到妻子不道德的帮助丈夫争斗的事。若有二人争斗，一人的妻子近前来，要救她丈夫脱离那打她丈夫之人的手，抓住那人的下体；就要砍断妇人的手。（申二五11～12上。）眼不可顾惜她，（申二五12下，）因为她作了不当的事。这判断启示神在祂的管治里不仅是严格的，也是顾到细节的。
10The judgment in 25:11 and 12 concerns a wife who immorally helps her husband as he is fighting. When two men fought together, a man and his brother, and the wife of the one came to rescue her husband from the hand of his beater, and her hand took hold of the beater’spr iv ate parts, her hand was to be cut off (vv. 11-12a). No eye was to pity her (v. 12b), for she had done something indecent. This judgment reveals that God is not only strict in His government but also that He is detailed
14 关于法码与升斗
14. Concerning Weights and Measures
11申命记二十五章十三至十六节说到关于法码与升斗的判断。以色列人囊中不可有一大一小，两样的法码；家里不可有一大一小，两样的升斗。（申二五3～14。）因为凡行这不义之事的人，都是耶和华他们的神所憎恶的。（申二五16。）
11Deuteronomy 2 5:1 3-1 6 covers the judgment concerning weights and measures. The children of Israel were not to have in their bag differing weights, one heavy and one light, nor were they to have in their house differing measures, one heavy and one light (vv. 13-14). For everyone who did these things, everyone who did unrighteousness, was an abomination to Jehovah their God (v. 16).
12有不同的法码与升斗就是撒谎，一切的谎言都是来自仇敌撒但。有不同的法码与升斗，这不诚实的实行必是从撒但来的。以色列人要有足重公正的法码，足量公正的升斗，使他们在神所赐的地上，日子得以长久。（申二五15。）这里的日子得以长久，与公义有关。那些长寿的人总是将他们的长寿归因于注意身体健康，有充足的睡眠，饮食有节制等等。你曾否听过有人将长寿归因于公平、公义、和公正？在这节里，在地上日子得以长久，明显的与足量公正的法码和升斗有关。
12To have differing weights and measures is a lie, and all lies come from the enemy, Satan. The dishonest practice of having differing weights and measures is surely from Satan. The children of Israel were to have a full and righteous weight and a full and righteous measure in order that their days might be extended upon the God-given land (v. 15). Here longevity is related to righteousness. Those who have lived a long life often attribute their longevity to such matters as taking care of their health, getting adequate sleep, and having a proper diet. Have you ever heard anyone attribute longevity to being fair, righteous, and just? In this verse living long upon the land is clearly related to having full and righteous weights and measures
13那些不同的法码与升斗，实际上就是不同的秤。在今天的召会生活中，我们可能有不同的秤，一个是量别人的，一个是量自己的。因著有不同的秤，我们可能在某件事上定罪别人，却在同样的事上称义自己。有些圣徒可能用一种秤来衡量长老与同工的行动，却用另一种秤来衡量自己的行动。因著他们用一种秤来量长老和同工，又用不同的秤来量自己，他们就批评长老和同工，却为自己表白。在神的家，召会中，应当只有一种秤。这就是说，该用同样的秤来量每一个人。倘若我们只用一个秤，我们就会像神一样的公平、公义、公正。因为神是公平、公义、公正的，所以祂是按著同样的秤来量每一个人。祂没有不同的法码与升斗。祂用同样的秤，直到永远。属世的人常用不同的秤。因人用各种不同的秤，人类社会就极其缺少公正。例如，妻子与丈夫在婚姻生活中用不同的秤。这些不同的秤就是丈夫与妻子之间争吵的原因。丈夫与妻子都有两组不同的秤。
13Those who have differing weights and measures actually have differing scales. In the church life today, we may have differing scales—one scale for measuring others and a different scale for measuring ourselves. Having differing scales, we may condemn a certain thing in others but justify the same thing in ourselves. Certain saints may use one scale to weigh the actions of the elders and the co-workers but a different scale in weighing their own actions. Because they weigh the elders and co-workers in one scale and themselves in a different scale, they find fault with the elders and co- workers but vindicate themselves. In the house of God, the church, there should be only one scale. This means that the same scale should be used to weigh everyone. If we have only one scale, we will be fair, righteous, and just, even as God is. Because God is fair, righteous, and just, He measures everyone according to the same scale. He does not have differing weights or measures. For eternity He will use the same scale. Worldly people often use different kinds of scales. Because people use many different kinds of scales, there is a great shortage of justice in human society. For instance, wives and husbands use different scales in their married life. These different scales are the reason for the quarreling between husband and wife. Both the husband and wife have two sets of scales
14在召会生活中，我们不该有不同的秤，一个量自己，一个量弟兄姊妹，但在这事上我们都失败了，没有一个例外。用会计的术语来说，我们很容易将别人记在『借方，』而把自己记在『贷方。』我们不该这样作，乃该多记别人的优点，多记自己的缺失。例如，一位姊妹可能用一种秤来量长老，记下他们的缺失，又用不同的秤来量自己，记下自己的优点。她若更多记下长老的优点，更多记下自己的缺失，就会对她当地的长老和召会有更积极的观点。然而她若坚持用不同的秤，那么在她的眼中，就没有一位长老是叫她满意的。
14Although we should not have differing scales in the church life, one scale for weighing ourselves and other scales for weighing the brothers and sisters, we all have failed in this matter. Not one of us is an exception. Using the language of accounting, we may say that it is easy for us to “debit” others and “credit” ourselves. Instead of doing this, we should give others more credit and ourselves more debit. For instance, a sister may weigh the elders in one scale, giving them a debit, and weigh herself in a differing scale, giving herself a credit. If she would give the elders more credit and give herself more debit, she would have a much more positive view of the elders and of the church in her locality. However, if she persists in using different scales, none of the elders will be satisfactory in her eyes.
15有些圣徒习惯使用不同的秤，他们从一地换到另一地，盼望找到比较满意的召会和长老。但是因这些圣徒有不同的秤，他们无论到那里，都找不到令他们满意的召会和长老。我强调用不同的秤的习惯，因为这种习惯在召会生活中乃是一种病。这就是不能同心合意的源头，使我们不能持守一并同心合意，反会不和。愿我们都从主接受怜悯，不再有不同的秤，却要像我们的神一样，用相同的秤来对待每一个人。
15Some saints who have the practice of using differing scales may move from one locality to another, hoping to find a more satisfactory church with more satisfactory elders. But because these saints have differing scales, no matter where they may go, they do not find the church and the elders to be satisfactory. I emphasize the practice of having differing scales because this practice is a sickness, a disease, in the church life. This is the source of disaccord. Instead of keeping the oneness and the one accord, we have disaccord. May we all receive mercy from the Lord to no longer have differing scales but, like our God, to have the same scale for everyone