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申命记生命读经 · 第20篇

律法的重申（十三）

The Rehearsal of the Law (13)
1读经：申命记18:1-8;14:27;18:9-22;。在本篇信息中，我们要进一步看一般律例和典章之重申的六方面。五关于祭司利未人
1Scripture Reading: Deut. 18:1-8; 14:27; 18:9-22; 19:1-14 19:1-14 In this message we will cover six further aspects of the rehearsal of the general statutes and judgments. E. Concerning the Supply of the Levitical Priests
和利未全支派的供应
and the Whole Tribe of Levi
2申命记十八章一至八节说到祭司利未人和利未全支派的供应。祭司是在祭司事奉里，利未人是祭司的仆人。祭司直接在神面前事奉神，利未人与祭司合作，藉著照管各样实际的事务来服事祭司。１在以色列人中无分无业祭司利未人和利未人在以色列人中无分无业。（申十八１上，２上。）他们的生活依赖神的信实。神在祂的信实里，藉著那些将神赐他们之物忠信献上的以色列人，来照顾祭司利未人和利未人。
2Deuteronomy 18:1-8 speaks concerning the supply of the Levitical priests and the whole tribe of Levi. Whereas the priests were in the priesthood, the Levites were servants of the priests. The priests served God directly in His presence, and the Levites coordinated with the priests and served them by taking caring of various practical matters. 1. Not Having Portion or Inheritance with Israel The Levitical priests and the Levites were not to have portion or inheritance with Israel (vv. 1a, 2a). For their living they depended on God’s faithfulness. God, in His faithfulness, took care of them through those among the children of Israel who were faithful to give of the things which God had given them
２ 要吃献给耶和华的火祭，用祂的产业
2. Eating Jehovah’s Offerings by Fire and His Inheritance
3祭司和利未人要吃献给耶和华的火祭，用祂的产业。（申十八１下。）神的产业由以色列人所献给神的十分之一所组成。这十分之一的某些部分要给祭司吃。因此，祭司是靠神的子民所献给神的十分之一生活的。
3The priests and the Levites were to eat Jehovah’s offerings by fire and His inheritance (v. 1b). God’s inheritance consisted of the tithes offered to Him by the children of Israel. Some of these tithes were to be for the priests’ eating. Thus the priests lived on the tithes offered to God by His people
３ 耶和华是他们的产业
3. Jehovah Being Their Inheritance
4耶和华要作祭司和利未人的产业，正如祂所应许他们的。（申十八２下。）他们除神以外，别无产业。
4Jehovah would be the inheritance of the priests and the Levites, as He had promised them (v. 2b). They had no inheritance apart from God Himself
４ 祭司的分
4. The Portion for the Priests
5祭司的分包括祭牲的前腿、两腮、脾胃，以及以色列所献的初熟之物。（申十八３～５，民十八８～。）祭司吃神的食物，他们在神面前，并与神同吃这食物。这是何等的祝福！与我们国家的元首同吃，当然是荣耀的；但与神同吃，荣耀就更大了。当我们与神同吃的时候，有时祂会鼓励我们多吃，然后我们会向祂献上感谢。我们享受神这样的地步是可能的。这享受是极亲切的祝福。
5The portion for the priests included all the shoulders, cheeks, and stomachs of the sacrifices and the offerings of the firstfruits of the children of Israel (vv. 3-5; Num. 18:8-19). The priests ate God’s food, 19 and they ate this food before God and with God. What a blessing! We surely would be honored to eat with the president of our country. But it is a much greater honor to eat with God. As we eat with Him, sometimes He may encourage us to eat more, and we would then offer Him our thanks. It is possible for us to enjoy God to such an extent. This enjoyment is a very tender blessing.
５ 给利未人的分
5. The Portion for the Levites
6给利未人的分乃是以色列人所献十分之一的全部。（申十八６～８，民十八21～24。）以色列人的十分之一不是直接献给神，乃是直接给利未人。十分之一归给利未人，利未人再把十分之一中的上好部分献给神作特殊的十分之一。这成为神的食物，也是祭司的食物。神和祭司是倚靠利未人所献给神的十分之一而活。
6The portion for the Levites was all the tithes of Israel (Deut. 18:6-8; Num. 18:21-24). The children of Israel offered their tithes not directly to God but to the Levites. The tithes went to the Levites, who then selected the best of the tithes to be offered to God as a particular tithe. This became God’s food, which was also the food of the priests. God and the priests lived on the tithes offered to God by the Levites
６ 以色列不可丢弃在他们城里的利未人
6. The Children of Israel Not Forsaking the Levites
7以色列人不可丢弃在他们城里的利未人。（申十四27。）神的子民要记念利未人，他们服事神，在以色列人中没有产业，乃靠百姓所献的十分之一来维持。六关于禁止占卜、算命、观兆、行邪术、用迷术、交鬼、行巫术、和过阴
7The children of Israel were not to forsake the Levites who were within their gates (Deut. 14:27). God’sp eople were to remember the Levites, who served God, who had no inheritance with Israel, and who were supported by the tithes of the people. F. Concerning the Prohibition against the Performing of Divinations, the Practice of Soothsaying,the Interpreting of Omens, the Employing of Sorcery, the Casting of Spells, the Consulting of a Spirit of the Dead or a Familiar Spirit, or the Inquiring of the Dead
8十八章九至十四节说到关于禁止占卜、算命、观兆、行邪术、用迷术、交鬼、行巫术、和过阴的事。凡行这些事的，都为耶和华所憎恶；正因为这些可憎恶的事，耶和华神才把列国从以色列人面前赶出去。（申十八12。）耶和华不许可以色列人行这些可憎恶的事。
8In 18:9-14 we have the prohibition against the performing of divinations, the practice of soothsaying, the interpreting of omens, the employing of sorcery, the casting of spells, the consulting of a spirit of the dead or a familiar spirit, or the inquiring of the dead. Those who did these things were an abomination to Jehovah, and on account of these abominations, Jehovah God dispossessed the nations from before the children of Israel (v. 12). Jehovah did not allow the children of Israel to practice these abominations
9在以色列人中间，是禁止占卜的。占卜是以超自然的方式，得知未来的事。人想以这种方式得知未来，因为他们关心自己的安全。神按自己的形像造了我们，目的是要我们彰显祂。祂甚至给我们权柄管理一切别的受造之物。所以我们这些神所造的，乃是被赋予极高的地位。有了这样的地位，亚当就不再为安全的保障而忧虑。然而，人类已经堕落了，现今所有堕落的人都忧虑自己的安全。堕落的人也关心诸如长寿、平安、福乐的事。人人都想要有平安的生活，没有烦恼的生活。那些寻求安全、长寿、平安、福乐的人就容易有分于占卜，盼望得知未来的事。这样的人会去摸仇敌邪恶的国度，在这国度里满了鬼魔和邪灵。
9Among the children of Israel, the performing of divinations was prohibited. Divination is the attempt to learn something about the future in a supernatural way. People try to learn of the future in this way because they are concerned about their security. God created us in His own image with the intention that we would express Him. He even entrusted us with the authority to rule over all other creatures. Therefore, as those created by God, we were given a very high position. Having such a position, Adam was not worried about security. However, human beings have become fallen, and now all fallen people are worried about their security. Fallen human beings are also concerned about such matters as longevity, peace, and well-being. Everyone wants to have a peaceful life, a life without trouble. Those who seek security, longevity, peace, and well-being may engage in the performing of divinations in order to learn something about the future. Such people may seek to contact the enemy’s evil kingdom, which is full of demons and evil spirits.
10占卜实际上是鬼魔和邪灵在虚假的豫告未来。那些忧虑自己未来，特别是忧虑自己的安全，而转向行占卜的人，常常被鬼魔和邪灵虚假的应许欺骗了。鬼魔和邪灵总是藏在求安全、长寿、平安、和福乐这些愿望的背后，他们会给那些行占卜的人关于未来虚假的讯息。算命也是被禁止的。算命像占卜一样，也是为豫告未来的事。那些算命的人也许说一些安慰、鼓励的动听话。人想听这类论到自己未来的话，就去算命的人那里。
10Divination is actually a false foretelling of the future by demons and evil spirits. Those who are worried about their future, especially about their security, and who turn to the practice of divination are usually deceived by false promises made by demons and evil spirits. The demons and the evil spirits, who often hide behind the desire for security, longevity, peace, and well-being, may give to those who practice divination false information regarding the future. The practicing of soothsaying was also prohibited. Soothsaying, like divination, is a matter of foretelling future events. Those who practice soothsaying may speak pleasing words of comfort, consolation, and encouragement. The ones who want to hear this kind of speaking about their future may go to one who practices soothsaying
11以色列人不许观兆。豫兆就是兆头。有人忧虑他的事业，会去求问观兆的人给他一个豫兆或兆头，指明来年他的事业会兴隆。这种观兆也是被禁止的。按照十至十一节，行邪术和用迷术也是被禁止的。邪术是一种用以欺骗人的巫术。用迷术是在人身上下咒语。最后，在以色列人中不可有交鬼、行巫术或过阴的人。因为迦南人行这些可憎恶的事，他们就从以色列人面前被赶出去，以色列人不可行这些邪恶的事。
11The children of Israel were not allowed to interpret omens. An omen is a sign. Someone who was worried about his business might consult a person who could give him an omen or a sign to indicate that in the coming year his business would flourish. This interpreting of omens was prohibited. According to verses 10 and 11, the employing of sorcery and the casting of spells were also prohibited. Sorcery is a kind of witchcraft used to deceive people. The casting of spells is a matter of having a curse put on someone. Finally, there was not to be found among the children of Israel anyone who consulted a spirit of the dead or a familiar spirit or who inquired of the dead. Because the Canaanites practiced these abominations, they were dispossessed from before the children of Israel, who were forbidden to engage in these evil practices
七 关于耶和华神为以色列人兴起一位像摩西的申言者（要来的基督）
G. Concerning Jehovah God’sR a i sing Up of a Prophet (the Coming Christ) Like Moses for the Children of Israel
12在十八章十五至十九节，摩西说到耶和华神为以色列人兴起一位像摩西的申言者（基督）。行传三章二十二节把这些经节应用到基督身上，指明基督是神应许给祂子民以色列人的申言者。
12In 18:15-19 Moses spoke concerning Jehovah God’sr a i sing up of a Prophet (the coming Christ) like Moses for the children of Israel. Acts 3:22 applies these verses to Christ, indicating that Christ is the Prophet promised by God to His people, the children of Israel.
１ 从他们弟兄中兴起
1. From among Their Brothers
13申言者要从他们的弟兄中兴起。（申十八15上。）这指明基督这位要来的申言者是属人的，也是神圣的，祂是神成为肉体成为人，就是神人。基督若仅仅是神，就不能从犹太弟兄中兴起；但基督乃是神成为肉体，祂穿上人性、作了犹太人，所以能从祂的弟兄中兴起。
13The Prophet was to be from among their brothers (v. 15a). This indicates that Christ as the coming Prophet would be human as well as divine, that He would be God incarnated to be a man, the God-man. As God, Christ could not be from among the Jews as a brother, but as the incarnated One, the One who has put on human nature and who was a Jew, Christ was from among His brothers
２ 人要听从他
2. The People Listening to Him
14摩西告诉以色列人，他们要听从这位申言者。（申十八15下。）３照以色列人在何烈山
14Moses told the children of Israel that they were to listen to this Prophet (Deut. 18:15b). 3. According to All That the Children of Israel
向耶和华他们的神所求的
Asked of Jehovah Their God at Horeb
15神所要兴起的申言者，乃是照以色列人在何烈山向耶和华他们的神所求的。（申十八16～17。）他们告诉摩西，他们听不见神的声音。他们想要一个中间人，一个能听见神的话并把话传给他们的人。因著他们想要申言者，摩西应许神会实现他们的愿望。
15The Prophet raised up by God would be according to all that the children of Israel asked of Jehovah their God at Horeb (vv. 16-17). They had told Moses that they could not bear to hear God’s voice. They wanted a middleman, one who could hear God’sword and pass it on to them. Because they wanted a prophet, Moses promised that God would fulfill their desire for a prophet
４ 神藉著基督的成为肉体兴起这位申言者，讲说神的话
4. God Raising Up This Prophet through the Incarnation of Christ to Speak the Word of God
16『我必在他们弟兄中间，给他们兴起一位申言者像你，我要将我的话放在祂口中，祂要将我一切所吩咐的，都告诉他们。』（申十八18。）这指明神要藉著基督的成为肉体兴起这位申言者，讲说神的话。（约一14，三34，七16～17，来一２上。）主耶稣来的时候，祂确实是说神的话。说神的话就是分赐神，把神说到人的里面。这就是神兴起为申言者的主耶稣所作的。
16I will raise up a Prophet for them from the midst of their brothers like you; and I will put My words in His mouth, and He will speak to them all that I command Him” (v. 18). This indicates that God would raise up this Prophet through the incarnation of Christ to speak the word of God (John 1:14; 3:34; 7:16-17; Heb. 1:2a). When the Lord Jesus came, He surely spoke God’sword. To speak God’sword is to dispense God, to speak God forth into others. This is what the Lord Jesus did as the Prophet raised up by God
八 关于假申言者
H. Concerning the False Prophet
17申命记十八章二十至二十二说到假申言者。假申言者就是擅自奉神的名，说神所未曾吩咐他说的话，或是奉别神的名说话的人。（申十八20上。）这样的申言者要被治死。（申十八20下。）凡申言者奉耶和华的名说话，所说的若不成就，那就是耶和华未曾说的。（申十八22。）九关于分定逃城以色列人要分定逃城，（申十九１～13，）使误杀人的可以逃入其中。这些城表征神豫备基督作一切罪人的避难所。
17Deuteronomy 18:20-22 concerns the false prophet. A false prophet was one who spoke a word presumptuously in God’s name which God did not command him to speak or who spoke in the name of other gods (v. 20a). Such a prophet was to be put to death (v. 20b). When a prophet spoke in the name of Jehovah and the thing did not happen, that was the thing which Jehovah had not spoken (v. 22). I. Concerning the Setting Apart of the Cities of Refuge The children of Israel were to set apart cities of refuge (19:1-13), cities into which those who had killed others accidentally could escape. These cities signify God’s preparing Christ as a refuge for all sinners.
18逃城的数目是很有意义的。为著便利的缘故，要有六座逃城，约但河两岸各有三座。六这数字表征在第六天受造的人。三这数字表征三一神。三一神已经成为肉体作了我们的逃城；祂乃是为著我们。不仅如此，由约但河两岸都有逃城的事实所含示的二这数字，表征见证。具体化身在成为肉体之基督里的三一神，已经来到我们所住之处作我们的避难所。祂没有要求我们到祂那里去，却亲自到我们这里来。这就是何以我们传福音的时候，不该要求人到我们这里来，乃该把福音带到人那里去。要求人到我们这里来，与神的定规相反。（关于逃城的细节，请参看民数记三十五章九至
18The numbers related to the refuge cities are significant. For convenience, there were to be six refuge cities, three on either side of the Jordan. The number six signifies man, who was created on the sixth day. The number three signifies the Triune God. The Triune God has come in incarnation to be our refuge; He is for us. Furthermore, the number two, implied by the fact that there were cities on the two sides of the Jordan, signifies testimony or witness. The Triune God embodied in the incarnated Christ has come to the place where we live to be our refuge. Instead of asking us to come where He is, He came to where we are. This is the reason that in preaching the gospel, we should not ask people to come to us; rather, we should bring the gospel to them. To ask others to come to us is contrary to God’so rd i nation. (For details on the refuge cities, please see the life
十 关于挪移邻舍的地界
J. Concerning the Moving of the Neighbor’s Boundary Marker
19『你在耶和华你神赐你去得之地所承受的产业里，不可挪移邻舍的地界，那是先人所定的。』（申十九14。）以色列人至终由抽签来分地，并设立地界。信实的神将美地赐给以色列人去得为业，不许他们挪移地界。挪移地界就是改变神的定规。前面所说一切的律例和判断，显示我们的神是谨慎且仔细的。这些律例和判断也启示，神在照顾祂子民的事上，乃是慈爱、圣别、公义、和公正的。本篇信息所说到的六点，可以排列为三对。头一对是祭司利未人和利未全支派的供应，以及禁止行那邪恶的事。头一项显示，神和祂的子民，包括事奉者，乃是一个大家庭。在这个家庭里，父神是源头。祂把美地赐给祂的儿女，然后这些儿女必须在这地上工作。至终，他们收成，要给神和祂所有的子民享受。他们要把一分出产带给事奉者，事奉者要把所得的，献上一分给神。藉此，神和祂的事奉者分享这十分之一，并且一同生活。
19You shall not move your neighbor’s boundary marker, which your ancestors have set, in your inheritance, which you will inherit in the land which Jehovah your God is giving to you to possess” (Deut. 19:14). The land was eventually divided by lot, and boundary markers were set up. The moving of such a boundary marker was not allowed by the faithful God, who gave the children of Israel the good land to possess. To move a boundary marker was to change God’so rd i nation. All the foregoing statutes and judgments show that our God is careful and detailed. They also reveal that in caring for His people He is loving, holy, righteous, and just. The six points covered in this message can be arranged in three pairs. The first pair is the supply of the Levitical priests and the whole tribe of Levi and the prohibitions against certain evil practices. The first item shows us that God and His people, including the serving ones, are one large family. In this family God the Father is the source. He gave the good land to His children, who then had to work the land. Eventually, they reaped a harvest, which was to be enjoyed both by God and by all the people. They were to bring a portion of the produce to the serving ones, and the serving ones were to offer a portion of what they received to God. In this way, God and His serving ones shared the tithes and lived together
20神有个大家庭，这整个家庭，包括神这位美地的分赐者，都与美地密切相联。美地乃是包罗万有之基督的豫表。神靠这地的出产生活。我们若不在美地上劳苦，神就没有食物。美地的出产就是神的食物，这出产来自我们的劳苦。我们若不在基督这美地上劳苦并经历基督，基督怎能成为神的食物？我们需要在基督身上劳苦并经历基督。然后，基督就成了出产，不仅使我们满足，也使神满足。十八章九至十四节所禁止的邪恶之事，指明有另一个家，一个满了诸如占卜、算命、行邪术、用巫术这种鬼魔作为的家。堕落的人因著失去了神，就为安全、长寿、平安、和福乐的缘故，转向这些邪恶的事。我们与这些事无分无关，因神自己就是我们的产业、保障、前途。祂是我们的一切，包括祂是我们的娱乐。但那些失去神作他们享受的人，乃是在黑暗中，并且从神转向另一个源头，行神所禁止的邪恶、鬼魔的事。第二对包括神所兴起的申言者，以及假申言者。三一神具体化身在基督里，成了那灵，不仅作我们的分和享受，也作我们的申言者。祂是我们的申言者，向我们说神的话。我们的未来是在于祂。
20God has a large family, and the entire family, including God, the One who has given the good land, is involved with the good land. The good land is a type of the all- inclusive Christ. God lives on the produce of this land. If we do not labor on the good land, there will not be any food for God. God’s food is the produce of the good land, and this produce comes through our labor. If we do not labor on Christ as the good land and experience Christ, how can Christ be God’s food? We need to labor on Christ and experience Christ. Then Christ will be the produce not only for our satisfaction but also for God’s satisfaction. The evil things prohibited in 18:9-14 indicate that there is another family, a family that is full of such devilish and demonic things as divination, soothsaying, sorcery, and witchcraft. Fallen human beings, having lost God, turn to these evil things for the sake of security, longevity, peace, and well-being. We have nothing to do with these things, for God Himself is our inheritance, security, and future. He is everything to us, including our amusement and entertainment. But those who have lost God as their enjoyment are in darkness and, turning from God to another source, practice the evil, demonic things forbidden by God. The second pair includes the Prophet who was to be raised up by God and the false prophet. The Triune God embodied in Christ as the Spirit is not only our portion and our enjoyment but also our Prophet. As our Prophet, He speaks God’sword to us. Our future is in Him
21第三对是关于逃城，以及关于挪移邻舍地界的话。一面，这里有话指明基督是我们的逃城，是我们可以逃进去的地方。另一面，又有论到贪心的警告。那些贪心的人也许想要藉著挪移邻舍的地界，来改变神的定规。他们要为自己多得一些东西，就侵占属于别人的地。这在神眼中是可憎恶的。我们不可贪心，不可侵占别人的分，反该学习以我们的基督为满足。我们只要有了神命定的分，就当满足。让我们都享受基督，并以祂为满足。
21For the third pair, we have the word concerning the cities of refuge and the word concerning the moving of the neighbor’s boundary marker. On the one hand, we have a word indicating that Christ is our city of refuge, that He is the place into which we can escape. On the other hand, we have a warning about greed. Those who are greedy may want to change God’so rd i nation by moving their neighbor’s boundary marker. In order to get something more for themselves, they invade the land belonging to others. This is abominable in the eyes of God. Instead of being greedy and invading another’sport i on, we should learn to be contented with our Christ. As long as we have the portion God has ordained, we should be satisfied. Let us all enjoy Christ and be satisfied with Him.