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申命记生命读经 · 第6篇

律法的重申（一）

The Rehearsal of the Law (1)
1读经：申命记五章一至二十一节。在我们来看律法的重申以前，我要说一点关于神圣三一的话，神圣的三一乃是圣经中启示的根基。
1Scripture Reading: Deut. 5:1-21 Before we begin to consider the rehearsal of the law, I would like to speak a word concerning the Divine Trinity, which is the basis for the revelation in the Bible
2关于神圣的三一，圣经里有一个重要的原则，就是一切与父有关的都是一重的，与子有关的都是二重的，与那灵有关的都是三重的；父是源头，子是流道，那灵是水流，就是三一神的终极完成，总和。当神的救恩或祂任何一种属性临到我们时，都是三重的，因为这临到关系到神圣三一的三者－父、子、灵。我们要明白这原则，需要来看三一神如何临到我们。父是在子里成为那灵临到我们。父在子里面，而子成了那灵临到我们。这就是说，当那灵临到我们，父与子也临到我们。约翰福音启示，当父差子来，子不是自己单独来，乃是与父同来。（约八29，十六32下。）不仅如此，当子差那灵来，受差的那灵也就是祂自己。（约十五26，十四26。）因此，当那灵来了，父与子也都来了。这就是三一神成为那灵临到我们。任何一种属性，在父乃是一重的，在子乃是二重的，在那灵乃是三重的。爱是神最大的属性。在父，爱是一重的；在子，爱是二重的；在那灵，就成了三重的。我们在林后十三章十四节看见这三重；那里说，『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』爱是恩的源头；恩是爱的流出，彰显；交通是恩的传输，这恩乃是爱的具体化。神的爱是在基督的恩里，基督的恩同著神的爱，乃是在圣灵的交通里传输的。我们由此看见，当三一神的一些东西临到我们时，乃是三重的临到我们。
2Concerning the Divine Trinity, there is in the Bible an important principle. This principle is that anything related to the Father, who is the source, is onefold; anything related to the Son, who is the course, is twofold; and anything related to the Spirit, who is the flow, the consummation, the totality, of the Triune God, is threefold. When God’ss alvation or any of His attributes reaches us, it reaches us in a threefold way because this reaching involves the three of the Divine Trinity—the Father, the Son, and the Spirit. To understand this principle we need to consider how the Triune God reaches us. The Father reaches us in the Son as the Spirit. The Father is in the Son, and the Son reaches us as the Spirit. This means that when the Spirit reaches us, the Father and the Son also reach us. The Gospel of John reveals that when the Father sent the Son, the Son did not come by Himself but came with the Father (John 8:29; 16:32b). Furthermore, when the Son sent the Spirit, He sent the Spirit as Himself (John 15:26; 14:26). Thus, when the Spirit comes, the Father and the Son also come. This is the Triune God reaching us as the Spirit. Any attribute is onefold with the Father, twofold with the Son, and threefold with the Spirit. Love is God’s greatest attribute. With the Father love is onefold, with the Son it is twofold, and with the Spirit it is threefold. We see this threefoldness in 2 Corinthians 13:14, which says, “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” Love is the source of grace, and grace is the coming forth, the expression, of love. The fellowship is the transmission of the grace which is the embodiment of love. The love of God is in the grace of Christ, and the grace of Christ with the love of God is transmitted in the fellowship of the Holy Spirit. From this we see that when something of the Triune God reaches us, it comes to us in a threefold way
3申命记常常用到『耶和华你的神』这辞，并没有明显的题到基督或那灵。然而，这卷书里有基督的同义辞。这些同义辞就是话、律法、诫命、法度（见证）、律例和判决（典章）。这些既都是神说出来的，所以在总体上这些都是话。律法、诫命、法度、律例和判决都是话，而话乃是基督。保罗在罗马十章将申命记里的话解释为基督，在八节说到『信主的话。』我们以为申命记里的话是律法的话，但保罗却看为信的话。诫命、法度、律例和判决都是话，而这话乃是信的话。
3Although the book of Deuteronomy often uses the expression “Jehovah your God,” it does not explicitly mention Christ or the Spirit. However, in this book there are synonyms of Christ. These synonyms are the word, the law, the commandments, the testimonies, the statutes, and the judgments (the ordinances). Because all these are things spoken by God, in totality they are the word. The law, the commandments, the testimonies, the statutes, and the judgments are all the word, and the word is Christ. In Romans 10 Paul interprets the word in Deuteronomy as Christ, referring in verse 8 to “the word of the faith.” We may think that the word in Deuteronomy is the word of the law, but Paul regards it as the word of the faith. The commandments, the testimonies, the statutes, and the judgments are the word, and the word is the word of faith.
4因著这些都是基督的同义辞，所以我们读申命记的时候，可以将这些辞换为『基督。』持守律法就是持守基督。爱诫命就是爱基督。接受法度和判决就是接受基督。我们已经指出，申命记没有说到那灵。然而，保罗在罗马十章的解释含示了那灵；那里含示他所描述的这位基督乃是那灵。保罗说，『这话与你相近，就在你口里，也在你心里。』（罗十８。）这话（基督）既在我们口里，又在我们心里，祂必定就是那灵。保罗解释申命记三十章十一至十四节的时候，对基督这成为肉体、钉十字架并复活的一位，有美妙的描绘。基督是那在成为肉体里从天降下的一位，因此无需任何人升到此诸天之上把祂领下来。基督也是那在复活里从无底坑，从阴间出来的一位，因此无需任何人把祂领上来。这位在成为肉体里从诸天降下，又在复活里从无底坑上来的基督，今天是在何处？祂又是怎样的一位基督？这位基督乃在我们口里，又在我们心里，祂现在乃是赐生命的灵。（林前十五㎡㎎下。）这是圣经里的基督，是罗马十章在对申命记的解释里所揭示的基督。
4Since all these are synonyms of Christ, as we are reading Deuteronomy we may want to replace them with the word Christ. To keep the law is to keep Christ. To love the commandment is to love Christ. To receive the testimonies and judgments is to receive Christ. We have pointed out that Deuteronomy does not speak of the Spirit. However, Paul’s interpretation in Romans 10 implies the Spirit; it implies that the Christ whom he is describing is the Spirit. Paul says, “The word is near you, in your mouth and in your heart” (v. 8). To be in our mouth and in our heart, this word, which is Christ, must be the Spirit. In his interpretation of Deuteronomy 30:11-14, Paul presents a wonderful description of Christ as the incarnated, crucified, and resurrected One. Christ is the One who came down from the heavens in incarnation; thus, there is no need for anyone to ascend to the heavens to bring Him down. Christ is also the One who came out of the abyss, out of Hades, in resurrection; thus, there is no need for anyone to descend into the abyss to bring Him up. Where is the Christ who came down from the heavens in incarnation and who came up from the abyss in resurrection, and what kind of Christ is He today? This Christ is in our mouth and in our heart, for He is now the life-giving Spirit (1 Cor. 15:45b). This is the biblical Christ, the Christ unveiled in the interpretation of Deuteronomy in Romans 10
5申命记和罗马书所揭示的基督，就是那位成为肉体作了人的神。这一位被钉死又复活了，并且在复活里成了赐生命的灵，就像空气一样，我们可以藉著呼求吸入祂。祂无所不在，等待著人呼求祂。罗马十章十二节告诉我们，祂『对一切呼求祂名的人是丰富的。』我们第一次呼求的时候，就接受祂作生命。我们不断的呼求主的名，祂就成为我们的生命供应、力量和一切。
5The Christ unveiled in Deuteronomy and Romans is the very God who became incarnated as a man. This One was crucified and resurrected, and in resurrection He became the life-giving Spirit, who is the air for us to breathe by calling upon Him. He is everywhere, waiting for people to call upon Him. Romans 10:12 tells us that He is “rich to all who call upon Him.” When we first call, we receive Him as life. As we continue to call upon the name of the Lord, He becomes our life supply, our strength, and our everything.
6我们若对罗马十章里所看到的基督有所领会，就会有全新的眼光来看申命记这卷书。我们会看见申命记是整本圣经的浓缩。我盼望现在当我们开始来看五章一至二十一节里律法的重申时，我们都有这样的领会。
6If we have the understanding concerning the Christ found in Romans 10, we will come to the book of Deuteronomy in a new way. We will regard Deuteronomy as an extract of the entire Bible. I hope that we all will have such an understanding as we now begin to consider the rehearsal of the law in 5:1-21
I. FOR THE TRAINING OF THE NEW GENERATION
壹 经过三十八年
AFTER THE PURGING OF THE OLD GENERATION
旷野的飘流，
THROUGH THEIR WANDERING
老一代被炼净后，给新一代的训练
OF THIRTY-EIGHT YEARS IN THE WILDERNESS
7律法的重申就是把律法再说一次。这次重申是在老一代经过三十八年旷野飘流被炼净后，给新一代的训练。那次飘流被神用来产生新的一代，这新的一代需要律法的训练。他们需要受律法的训练，并藉著律法得著训练。
7The rehearsal of the law is the respeaking of the law. This rehearsal, this respeaking, was for the training of the new generation after the purging of the old generation through their wandering of thirty-eight years in the wilderness. That wandering had been used by God to produce a new generation, and this generation needed the training of the law. They needed to be trained with and by the law
贰 十诫的重申
II. THE REHEARSING OF THE TEN COMMANDMENTS
8五章一至三十一节是十诫的重申。
8In 5:1-31 we have the rehearsing of the Ten Commandments
一十 诫是神在何烈山与以色列人所立的约
A. The Ten Commandments Being the Covenant God Made with Israel at Horeb
9二至三节说，『耶和华我们的神，在何烈山与我们立约。这约不是与我们列祖立的，乃是与我们今日在这里活著的人立的。』这指明十诫是神在何烈山与以色列人，特别是与当时新的一代，所立的约。按照圣经的原则，儿女总是包括在父亲里面。所以，何烈山上所立的约，甚至包括了那时尚未出生的以色列人。在神眼中，在何烈山上所立的约，实际上是与当时以色列新的一代立的。
9Verses 2 and 3 say, “Jehovah our God made a covenant with us at Horeb. Not with our fathers did Jehovah make this covenant, but with us, we who are all here today alive.” This indicates that the Ten Commandments were the covenant God made with Israel at Horeb, especially with the present new generation of Israel. This is according to the biblical principle that the children are always included in the father. This is the reason that the covenant made at Horeb included even those Israelites who had not yet been born at that time. In the sight of God, the covenant made at Horeb was actually made with the present new generation of Israel
二十 诫是全部律法的基础
B. The Ten Commandments as the Base of the Entire Law
10十诫是全部律法的基础。（申五６～21）在申命记，十诫也称为『十句话。』（申四13，十４。）
10The Ten Commandments are the base of the entire law (vv. 6-21). In the book of Deuteronomy the Ten Commandments are also called the “ten words” (4:13; 10:4
１ 第一诫
1. The First Commandment
11第一条诫命就是在耶和华之外，不可有别神。『我是耶和华你的神，曾将你从埃及地，从为奴之家领出来。在我面前，你不可有别神。』（申五６～７。）在我面前，原文也可译为，除我以外。
11The first commandment is not to have other gods besides Jehovah. “I am Jehovah your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before Me” (5:6-7). The Hebrew word rendered “before” can also be translated “besides.”
２ 第二诫
2. The Second Commandment
12第二条诫命是不可为自己制造偶像，不可跪拜或事奉偶像。『不可为自己制造偶像，就是天上、地上、和地底下水中任何东西的形象。不可跪拜那些像，也不可事奉牠们。』（申五８～９上。）这三件事－不可制造偶像、不可跪拜偶像、不可事事奉偶像－都是第二条诫命的一部分。
12The second commandment is the commandment not to make an idol and not to bow down to or serve idols. “You shall not make for yourself an idol, the form of anything that is in heaven above or on the earth beneath or in the water beneath the earth. You shall not bow down to them, and you shall not serve them” (vv. 8-9a). The three matters of not making idols, not bowing down to idols, and not serving idols are all part of the second commandment
３ 第三诫
3. The Third Commandment
13第三条诫命是不可妄称耶和华的名。『不可妄称耶和华你神的名，因为妄称耶和华名的，耶和华必不以他为无罪。』（申五㎝㎝。）
13The third commandment is not to take the name of Jehovah in vain. “You shall not take the name of Jehovah your God in vain, for Jehovah will not hold guiltless him who takes the name of Jehovah in vain” (v. 11
４ 第四诫
4. The Fourth Commandment
14第四条诫命论到守安息日。（申五～㎝㎎。）『当照耶和华你神所吩咐你的，守安息日，将这日分别为圣。』（申五㎝㎞。）
14The fourth commandment concerns the keeping of the Sabbath day (vv. 12-15). “Keep the Sabbath day so as to sanctify it, as Jehovah your God has commanded you” (v. 12
５ 第五诫
5. The Fifth Commandment
15十六节说到第五诫。『当照耶和华你神所吩咐的，孝敬父母，使你的年日得以长久，并使你在耶和华你神所要赐你的那地，得以顺遂。』年日得以长久，就是长寿；事情顺遂，就是蒙受祝福。我们若孝敬父母，就会长寿并蒙福。所以，保罗告诉我们，孝敬父母的诫命是第一条带应许的诫命。（弗六２。）十条诫命写在两块石版上，分为两组，各有五条诫命。头一组包括与神有关的三条诫命、论到神之圣日的诫命、以及要我们孝敬父母的诫命。要我们孝敬父母的诫命，与关系到神的诫命并列，这是很有意义的。这指明我们该孝敬父母，如同我们尊敬神那样。神是我们的源头，我们的父母乃是神用来生出我们的凭藉。所以，我们孝敬父母，就是尊敬神是我们独一的源头。
15In verse 16 we have the fifth commandment. “Honor your father and your mother, as Jehovah your God has commanded you, that your days may be extended and that it may go well with you upon the land which Jehovah your God is giving to you.” Having our days extended is a matter of longevity, and having things go well with us is a matter of being blessed. If we honor our parents, we will have longevity and we will be blessed. This is the reason Paul tells us that the commandment to honor our parents is the first commandment with a promise (Eph. 6:2). The Ten Commandments, which were written on two stone tablets, are in two groups of five commandments each. The first group includes the three commandments related to God, the commandment concerning God’s holy day, and the commandment to honor our parents. It is very significant that the commandment to honor our parents is included with the commandments related to God. This indicates that we should honor our parents even as we honor God. God is our source, and our parents were the means used by God to bring us forth. Therefore, by honoring our parents we honor God as our unique source.
６ 第六诫
6. The Sixth Commandment
16第六条诫命是不可杀人。（申五17。）
16The sixth commandment is the commandment not to kill (Deut. 5:17
７ 第七诫
7. The Seventh Commandment
17第七条诫命是不可奸淫。（申五18。）奸淫是破坏人性的。
17The seventh commandment is the commandment not to commit adultery (v. 18). Adultery is damaging to humanity
８ 第八诫
8. The Eighth Commandment
18第八条诫命是不可偷盗。（申五19。）
18The eighth commandment is the commandment not to steal (v. 19
９ 第九诫
9. The Ninth Commandment
19第九条诫命是不可作假见证陷害我们的邻舍。（申五20）这条诫命禁止说谎。我们不可说谎，乃要说诚实话。
19The ninth commandment is the commandment not to testify as a vain witness against our neighbor (v. 20). This commandment forbids lying. Instead of lying, we must speak the truth
10 第十诫
10. The Tenth Commandment
20第十条诫命是论到贪婪。『不可贪慕邻舍的妻子，也不可贪图邻舍的房屋、田地、仆婢、牛驴、并他一切所有的。』（申五21。）贪婪引致偷盗。我们可能先贪慕某物，然后决定去偷。因此，偷盗是将我们的贪婪实行出来。
20The tenth commandment concerns coveting. “Neither shall you desire your neighbor’s wife, nor shall you covet your neighbor’sho use, his field, or his male servant or his female servant, his ox or his donkey, or anything that belongs to your neighbor” (v. 21). Coveting can lead to stealing. We may first covet a certain thing and then decide to steal it. Thus, stealing is the carrying out of our covetousness
参 一般的劝戒和警告
III. THE GENERAL ADVICES AND WARNINGS
21申命记五章三十二节至十三章十八节这一长段，是一般的劝戒和警告。摩西因著他的负担、关切和爱，在这里说得很详细、重复。
21Deuteronomy 5:32—13:18 is a long section dealing with the general advices and warnings. Because of his burden, concern, and love, Moses spoke here in a detailed, repetitious way
一 遵守神的诫命、律例、典章
A. Keeping the Commandments, Statutes, and Judgments of God
22在六章一至三节，摩西嘱吩以色列人要遵守神的诫命、律例、典章，使他们活得长久，得以顺遂，并在那流奶与蜜之地人数得以繁增。律例是律法的补充。律例加上了判决，就成了典章。以色列人受嘱吩要遵守诫命、律例和典章，我们今天乃需要持守基督。
22In 6:1-3 Moses charged the children of Israel to keep the commandments, statutes, and judgments of God that they may live long, that it may go well with them, and that they may be greatly increased in the land flowing with milk and honey. The statutes are supplementary items of the law. When a judgment is added to a statute, the statute becomes an ordinance. Whereas the children of Israel were charged to keep the commandments, statutes, and judgments, we today need to keep Christ
二 爱耶和华他们的神，持守、教导并书写祂的话
B. Loving Jehovah Their God and Keeping, Teaching, and Writing His Words
23在六章四至九节，摩西说到全心、全魂、全力爱耶和华他们的神，将神的话放在心上，殷勤教导儿女，系在手上为记号，戴在额上为饰带，写在房屋的门柱上和城门上。今天我们需要爱基督、持守基督、将基督教导人、穿戴基督、将基督书写出来。
23In 6:4-9 Moses went on to speak of loving Jehovah their God with all their heart, with all their soul, and with all their might, of keeping God’swords upon their heart, teaching them diligently to their children, binding them on their hand as a sign, wearing them as frontlets between their eyes, and writing them on the doorposts of their house and on their gates. Today we need to love Christ, keep Christ, teach Christ, wear Christ, and write Christ
三 在享受的时候，要记念耶和华，敬畏祂，事奉祂，不可随从别神
C. In Their Enjoyment Remembering Jehovah, Fearing Him, Serving Him, and Not Going After Other Gods
24十至十二节说，『耶和华你的神，领你进祂向你列祖亚伯拉罕、以撒、雅各，起誓给你的那地，有大而美好的城邑，不是你建造的；有房屋装满各样美物，不是你装满的；有凿成的水池，不是你凿成的；还有葡萄园橄榄园，不是你栽种的；你必得吃，并且饱足。你要谨慎，免得你忘记那将你从埃及地，从为奴之家领出来的耶和华。』摩西担心百姓在享受的时候，会忘记耶和华他们的神。此外，他在十三至十五节继续嘱咐他们要敬畏耶和华，事奉祂，不可随从别神，惹他们的神发怒，祂乃是忌邪的神。
24Verses 10 through 12 say, “When Jehovah your God brings you into the land which He swore to your fathers, to Abraham and to Isaac and to Jacob, to give you great and fine cities that you did not build, and houses full of all good things that you did not fill, and hewn cisterns that you did not hew, vineyards and olive groves that you did not plant, and you have eaten and are satisfied; be careful lest you forget Jehovah who brought you out of the land of Egypt, out of the house of slavery.” Moses was concerned that in their enjoyment the people would forget Jehovah their God. Furthermore, in verses 13 through 15 he went on to charge them to fear Jehovah, to serve Him, and not to go after other gods to provoke the anger of their God, who is a jealous God
四 不可试探耶和华他们的神，殷勤遵守祂的诫命、法度、和律例，遵行耶和华所看为正、看为善的事
D. Not Testing Jehovah Their God, Diligently Keeping His Commandments, Testimonies, and Statutes, and Doing That Which Is Right and Good in His Sight
25十六至十九节进一步显出摩西的关切。在此他嘱咐以色列人不可试探耶和华他们的神，要殷勤遵守祂的诫命、法度和律例，遵行耶和华所看为正、看为善的事，使他们凡事顺遂，可以进去得耶和华应许他们的美地。五吩咐他们要告诉儿子关于法度、律例和典章的意义在二十至二十五节，摩西吩咐百姓要告诉他们的儿子，关于法度、律例和典章的意义。他们要告诉儿子说，他们在埃及曾是法老的奴隶，耶和华用大能的手将他们从埃及领出来，为要领他们进入应许之地，耶和华并且吩咐他们遵守祂的法度、律例、典章，使他们敬畏祂，常得好处，并蒙祂保全活著；他们这样行，就是他们的义了。
25In verses 16 through 19 we have a further expression of Moses’ concern. Here he charged the children of Israel not to test Jehovah their God, to diligently keep His commandments, testimonies, and statutes, and to do that which is right and good in His sight, so that it might go well with them and they might enter and possess the good land which He promised them. E. Telling Them What to Say to the Son Who Asks about the Significance of the Testimonies, Statutes, and Judgments In verses 20 through 25 Moses told the people what to say to the son who asks about the significance of the testimonies, statutes, and judgments. They were to tell him that they were Pharaoh’s slaves in Egypt, that Jehovah brought them out of Egypt with a mighty hand in order to bring them into the promised land, and that Jehovah commanded them to keep His testimonies, statutes, and judgments, so that they would fear Him for their good and He would preserve them alive and so that it would be righteousness to them.