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希伯来书生命读经 · 第63篇

律法─神的见证

THE LAW—THE TESTIMONY OF GOD
1我们曾指出，在至圣所的约柜里有三样极重要的物件，就是隐藏的吗哪、发芽的杖、和两块法版。（来九4。）在前五篇信息中，我们已稍微题过隐藏的吗哪和发芽的杖。在本篇信息中，我们要来看两块法版。
1As we have pointed out, in the ark in the Holy of Holies there were three crucial items: the hidden manna, the budding rod, and the tables of the law (9:4). In the past five messages we have somewhat covered the hidden manna and the budding rod. In this message we come to the tables of the law
律法是神的见证
THE LAW BEING GOD’S TESTIMONY
2圣经中的原文很难找到『法版』这个辞。旧约圣经中，通常称作『见证的版』。（出三一18，直译。）新约圣经中，则称作『约版』。（来九。）为甚么将律法称作见证的版和约版？律法称作约版，较容易明白，因为在旧约时期，律法就是旧的约。但要领会律法为甚么又称作见证的版，就比较难。当神吩咐摩西造约柜时，（出二五10，）神说，『必将我所要赐给你的见证，放在柜里。』（16，直译。）这处圣经中的『见证』，当然是指律法。神不是说将律法放在柜里，乃是说将见证放进去。因为见证放在柜里，因此柜就称为见证的柜。（22，直译。）不仅如此，帐幕也就称为见证的帐幕。（民十七8，直译。）因此，我们有见证的版、见证的柜、以及见证的帐幕。吗哪和发芽的杖放在律法前，就是放在见证前。（出十六34，民十七10。）一切放在见证前的东西，也都是放在神面前，（出十六33～34，）因为见证与神是分不开的。只要是放在见证前的，就是放在神面前；放在神面前的，就是放在见证前。这见证是甚么？我们曾看过，约柜称作见证的柜，帐幕又称作见证的帐幕。律法所以称为见证，因为是见证神的。为此缘故，律法乃是神的见证。创世记一章二十六节告诉我们，神照著祂自己的形像造人。神的目的是要藉著人得到彰显。这彰显就是祂的见证。因此，神的见证就是神的彰显，就是彰显出来的神。神的目的，从前、现在、直到永远都是一样的，就是要将祂自己作到人里面，使祂彰显出来，得著见证。然而，在神完成这事之前，人堕落了。人在他堕落的天性里，总是想努力作好来讨神喜悦。为此，神就给人律法。神所以给人律法，因为人不知道自己是堕落的，既不能满足神，也不能彰显神。但神给人律法以后，立刻改换了律法的名称，称之为见证。神给人的是律法，但主要的不是称为律法，乃是称为见证。诗篇一百一十九篇中，多次用见证这个辞，来指律法。（2，88，168，中文和合本译作法度，原文都作见证。）在诗篇一百一十九篇，每次用这辞时，都是指著律法说的。
2In the Bible it is difficult to find the term the tables of the law. The Old Testament frequently speaks of the tables of the testimony (Exo. 31:18), and the New Testament mentions the tables of the covenant (Heb. 9:4). Why was the law called the tables of the testimony and the tables of the covenant? 4 It is quite easy to understand why the law was called the tables of the covenant because in the Old Testament the law was the old covenant. It is difficult, however, to understand why the law was called the tables of the testimony. When God commanded Moses to build the ark (Exo. 25:10), He said, “Thou shalt put into the ark the testimony which I shall give thee” (Exo. 25:16). The testimony in this verse undoubtedly denotes the law. God did not say to put the law in the ark; He said to put the testimony into it. Because the testimony was placed in the ark, the ark was called the ark of the testimony (Exo. 25:22). Furthermore, the tabernacle was called the tabernacle of the testimony (Num. 17:8, Heb.). Hence, we have the testimony, the ark of the testimony, and the tabernacle of the testimony. When the manna and the budding rod were placed before the law, they were put in front of the testimony (Exo. 16:34; Num. 17:10). Whatever was placed in front of the testimony was before God (Exo. 16:33-34), for the testimony could not be separated from Him. When something was before the testimony, it was before God, and when it was before God, it was before the testimony. What is this testimony? We have seen that the ark is called the ark of the testimony and that the tabernacle is called the tabernacle of the testimony. The law was called the testimony because it testified of God. For this reason, it was God’s testimony. In Genesis 1:26 we are told that God created man in His own image. God’sin tent i on is to have an expression through man. This expression is His testimony. Therefore, the testimony of God is the expression of God. It is God expressed. God’s in tent i on has been, still is, and for eternity will be the same—to work Himself into man that He may be expressed and have a testimony. But before God accomplished this, man fell. In his fallen nature, man tried to do good in order to please God. Because of this, God gave man the law. God gave man the law because man did not know that, as a fallen being, he could neither satisfy God nor express Him. After the law was given, however, God immediately changed the term, calling it the testimony. What God gave man was the law, but it was not mainly called the law but the testimony. In Psalm 119 the word testimony is used many times to denote the law (vv. 2, 88, 168). Every time this word is used in Psalm 119 it refers to the law.
3照著人的观念，以为律法就是十条诫命。但神的目的，不是要律法成为一些诫命，乃是要律法作祂的见证。当我还在基督教里的时候，我从未听到人用见证这个辞来说到律法。我只听到关于十条诫命的道。在基督教中，年轻人藉考试加入他们所谓的教会时，总是要背诵十条诫命。你虽然能背得出十条诫命，你可能从未听说，诗篇一百一十九篇中的见证就是律法。事实上，诗篇中所说的见证，就是指律法。我再说，在神的目的和观念中，律法就是祂的见证。但是在人的观念里，律法乃是十条诫命。你若想要努力遵守神的律法，律法对你就必定是十条诫命。但你若认识甚么是生命，并且与神同行，而不是想要遵守律法，你就会看见，律法乃是神的见证，神的彰显。
3According to man’s concept, the law means the ten commandments. But God’sin tent i on was not that the law should be some commandments, but that it should be His testimony. When I was in Christianity, I never heard the term testimony used with respect to the law. I only heard about the ten commandments. In Christianity, when many young people are examined for membership in the so- called churches, they must recite the ten commandments. Although you may be able to recite the commandments, perhaps you have never heard that the testimony in Psalm 119 is the law. In fact, in the book of the Psalms the word testimony refers to the law. I say once again that in God’sin tent i on and according to His concept, the law is His testimony. But in the human concept, the law is the ten commandments. If you are trying to keep God’s law, it will certainly be the ten commandments to you. But if you know what life is, and if, instead of trying to keep the law, you walk with God, you will realize that the law is God’s testimony, God’sex press i on
每一种律法的两面
THE TWO ASPECTS OF EVERY LAW
4每一种律法都有两面，一面是遵守律法者，一面是设立律法者。律法是为著给人遵守的，我们已往曾说过好几次，你所立的是怎样的律法，就表现你是那一种的人。抢劫银行的匪徒若能设立律法，他们必定使抢劫银行成为合法。有些立法议员盼望使娼妓这样邪恶的事成为合法，这也表明他们自己是邪恶的。邪恶的立法者就制定邪恶的律法。我们所定的律法，就显出我们是何种人。国家固然这样，家庭也是如此。倘若一个家庭中，作父母的习惯于每天很晚才起床，又不整理屋子，他们所订的家规，必然也容许孩子们迟起，和惯于杂乱。但作父母的若严谨、整齐、清洁、殷勤，家规自然又不同。他们必定要孩子们清早起来，各自梳洗干净，再去整理他们的房间。假如我来到这样一个家，看到这种整洁的规矩，我立刻就知道这家的父母，必定是殷勤又整洁的人。但假如我来到一个家，看到每样东西都是零乱的，孩子们也可以迟迟不起床，我就能想到那家的父母是怎样的人。因著我们所定的律法，能见证我们的所是，所以那律法就成为我们的见证。就著设立律法者这一面说，律法是个见证；就著遵守律法者那一面说，律法就是诫命或规则。神的律法也有这两面，对于我们这些想要遵守律法者来说，是十条诫命；但对于神，律法是祂的见证。
4Every law has two aspects, the aspect of the law-keeper and the aspect of the law-maker. Laws are for people to keep. As we have mentioned several times in the past, the kind of law you make reveals the kind of person you are. If bank robbers could make laws, they would legalize bank robbing. Some legislators want to legalize such an evil thing as prostitution. This reveals that they themselves are evil. Evil lawmakers will enact evil laws. That the laws we make express the kind of people we are is true not only in a nation but also in a family. If the parents in a family get up very late every day and do not clean the house, they will make family laws which allow their children to get up late and to be messy. But if the parents are strict, clean, neat, and diligent, they will have a different family law. They will require their children to arise early in the morning, to wash themselves, and then to clean their rooms. If I visit this kind of home and see this type of regulation, I shall immediately know that the parents there must be diligent and clean. But if I go into a home where everything is a mess and where the children are allowed to sleep until late in the morning, I shall also realize what kind of people the parents in that home are. Since the laws we make testify to what we are, our law becomes our testimony. On the side of the law- maker, the law is a testimony; on the side of the law- keeper, the law is a commandment or regulation. God’s law also has these two aspects. To us who attempt to keep the law, it is the ten commandments, but to God, it is His testimony.
律法是基督的豫表
THE LAW AS A TYPE OF CHRIST
5我曾读过一些书说到律法是基督的豫表。有很长一段时间，我对此说法难以理解。律法的地位，既然像妾的地位，（加四24，）又怎能豫表基督？若从律法是为给我们遵守的诫命那一面来说，其地位就如同妾的地位。但从律法是神的见证这一面来说，律法乃是基督的豫表。能真正、活泼、完满、充分见证神的，就是基督自己。因此，律法豫表基督作神活的见证。基督把神彰显出来。律法是赐下的，但基督是来作神活的彰显。（约一。）太初有话，话就是神。（1。）以后话成了肉体，丰丰满满的有恩典，有实际，（14，）目的就是要作神的彰显。因为神具体化身于基督，所以基督是神活的、完满的、充分的见证。我们已经看过，律法是神的见证，是神的彰显。你若要知道神是怎样一位神，就该读神所制订的律法。你读过十条诫命之后，就看出来设立那些律法的，必定是一位圣别、公义、慈爱、且住在光中的神。十条诫命证明，神是圣别又公义，是爱又是光。神是光的神，也是爱的神。祂自己就是光和爱，（约壹一5，四8，）祂也是圣别和公义的。律法见证祂是这样的一位神。但律法还不过是字句的见证。基督来了，神的见证才成为活的。这见证不再是字句，乃是一个活的人。耶稣在地上时，就是神的活见证。祂无论往那里去，都彰显神。祂所作、所说、所想的，都彰显神。因为祂是神具体的化身，所以是神的彰显和见证。在旧约的日子里，你若要知道神是怎样的神，就必须请教律法。但今天你若要认识神，就必须来到耶稣基督这里。在旧约时，律法是神的见证；但在今天，耶稣基督是神活的、完满的、充分的见证。
5I have read some books which say that the law is a type of Christ. For along time, I was troubled by this. How can the law, whose position is that of the concubine (Gal. 4:24), be a type of Christ? From the aspect of the law as commandments for us to keep, its position is that of the concubine. But from the aspect of the law as the testimony of God, it is a type of Christ. The real, living, full, and adequate testimony of God is just Christ Himself. Thus, the law typifies Christ as God’s living testimony. Christ expresses God. The law was given, but Christ came to be the living expression of God (John 1:17). In the beginning was the Word, and the Word was God (John 1:1). Then the Word 17 became flesh, full of grace and reality (John 1:14), for the purpose of being the expression of God. Because God is embodied in Christ, Christ is the living, full, and adequate testimony of God. We have seen that the law is God’s testimony, God’s express i on. If you want to know what kind of God God is, you should read the laws He has made. If you read the ten commandments, you will see that the Maker of those laws certainly must be a holy One, a righteous One, a loving One, One who is in the light. The ten commandments prove that God is holy and righteous and that He is love and light. God is a God of light and a God of love. He Himself is light and is love (1 John 1:5; 4:8), and He is holy and righteous. The law testifies that He is such a God. But the law was merely a testimony in letters. When Christ came, the testimony of God became living. It was no longer letters, but a living Person. While Jesus was on earth, He was God’s living testimony. Wherever He went, He expressed God. Whatever He did, said, and thought expressed God. Because He was the embodiment of God, He was the expression and testimony of God. If in the days of the Old Testament you wanted to know what God was like, you had to consult the law. But today if you want to know what God is like, you must come to Jesus Christ. In the Old Testament the law was God’s testimony, but today Jesus Christ is His living, full, and adequate testimony.
帐幕里最终极最中心的物件
THE ULTIMATE AND CENTRAL ITEM
IN THE TABERNACLE
6持定律法乃是神的见证这个观念，能帮助我们明白希伯来九章。希伯来九章四节题到两块约版，就是律法见证的版。根据希伯来九章，约版是最后一样与帐幕有关的物件。在外院子里，有祭坛和洗濯盆；在圣所里，有陈设饼的桌子、灯台和香坛；在至圣所里有约柜，柜里有隐藏的吗哪、发芽的杖、和两块约版。在此我们可以看见，最后并最终极的一项乃是约版，就是神的见证。约柜里的三样物件，比圣所里的物件更深，因为圣所里的物件不过是开始，但约柜里的物件乃是终极完成。陈设饼的终极完成是隐藏的吗哪，香坛的终极完成是发芽的杖，而灯台的终极完成是见证。在与帐幕有关的一切物件中，见证的版乃是最顶点。牠不仅是最顶点的物件，且是最中心的物件，位于帐幕最中心的地方。帐幕有好几层。第一层乃是帷子，把帐幕和外院子从一切其他的事物分隔开来。第二层是帐幕的墙，第三层是幔子，把至圣所和圣所隔开。第四层是见证的柜，里面有神的见证。因此，见证是位于帐幕的中心。
6Holding this concept of the law as the testimony of God will help us to understand Hebrews 9. Hebrews 9:4 mentions the tables of the covenant, referring to the tables of the testimony of the law. According to Hebrews 9, the tables of the covenant were the last of the items related to the tabernacle. In the outer court were the altar and the laver; in the Holy Place were the showbread table, the lampstand, and the incense altar; and in the Holy of Holies was the ark in which were the hidden manna, the budding rod, and the tables of the covenant. In this we see that the last and ultimate item is the tables of the covenant, that is, the testimony. The three items in the ark are deeper than those in the Holy Place. The items in the Holy Place are merely the beginning, but the items in the ark are the ultimate consummation. The ultimate consummation of the showbread is the hidden manna, the ultimate consummation of the incense altar is the budding rod, and the ultimate consummation of the lampstand is the testimony. Of all the things related to the tabernacle, the tables of the testimony are the topmost. Not only are they the top item; they are also the most central item. They are in the very center of the tabernacle. In the tabernacle we can see a number of layers. The first layer is the curtain separating the tabernacle and the outer court from everything else, the second is the wall of the tabernacle, and the third is the veil separating the Holy of Holies from the Holy Place. The ark of the testimony, within which is the testimony, is the fourth layer. Thus, the testimony is in the center of the tabernacle
生命之律是在基督里
THE LAW OF LIFE BEING IN CHRIST
7我们得救的人，乃是神的殿。（林前三。）我们的身体是外院子，我们的魂是圣所，我们的灵是至圣所。生命之律不在外院子，也不在圣所，乃是在至圣所里。然而，单说这律是在至圣所里还不彀，因为这律还在约柜里，就是在第四层里。生命之律是在约柜里，约柜是在至圣所里，至圣所是在帐幕里，而帐幕是在外院子那分隔的帷子之内。我们知道外院子是我们的身体，圣所是我们的魂，而至圣所就是我们的灵。这样，约柜是甚么？约柜就是基督。既然基督是约柜，我们就不能说生命之律是直接在我们的灵里。虽然我们有灵，但我们的灵里若没有基督，生命之律也就不在我们的灵里。生命之律所以在我们的灵里，是因为生命之律在基督里，而基督在我们的灵里。
7As saved people, we are the temple of God (1 Cor. 3:16). Our body is the outer court, our soul is the Holy Place, 16 and our spirit is the Holy of Holies. The law of life is neither in the outer court nor in the Holy Place but in the Holy of Holies. However, it is not sufficient to say that it is only in the Holy of Holies, for it is in the ark, that is, within the fourth layer. The law of life is in the ark, the ark is in the Holy of Holies, the Holy of Holies is in the tabernacle, and the tabernacle is within the separating curtain of the outer court. We have seen that the outer court is our body, that the Holy Place is our soul, and that the Holy of Holies is our spirit. What then is the ark? It is Christ. Since Christ is the ark, we should not say that the law of life is directly in our spirit. Although we have a spirit, if we do not have Christ in it, the law of life is not in our spirit. The law of life is in our spirit because the law of life is in Christ and Christ is in our spirit.
8神为甚么不吩咐祂的百姓把律法放在祭坛里，而吩咐他们把律法放在约柜里？若是神把律法放在祭坛里就错了，因为祂的心意不是要人遵守律法。照神的观念，律法乃是祂的见证，因此，祂将祂的律法放在至圣所的约柜里。你以为你能像神么？绝不可能！你就是天天念诵十诫，为诫命禁食祷告，尽所能的遵守十诫，你还是不能行得完全。你永远无法叫自己符合神的律法，你也无法彰显祂。神的心意不是要我们努力遵行律法，或努力彰显祂。首先，神的心意是要我们认识祂的所是。无论我们如何喜爱律法，我们并不能满足律法的要求。这样，神怎么办？祂说，『那些日子以后，我要与以色列家所立的约：我要将我的律法赐在他们心思里，并且将这些律法写在他们心上；我要作他们的神，他们要作我的子民。』（来八10。）神的心意是将祂的律法放在我们里面，放在我们里面的各部分，甚至放到我们的心里。这意思不是说，我们该遵守律法。不，这意思乃是说，律法自己要从我们里面作出来。这启示给我们看见，神为甚么将律法放在约柜里，又将约柜放在至圣所里。这个律法怎能进到我们里面？惟有藉著基督。当基督进到我们里面，律法也就进到我们里面。当我们接受基督时，我们也就接受了律法。律法是在基督里，而基督是在我们的灵里。因此，罗马八章二节说到在基督耶稣里生命之灵的律，这律法不仅在基督里，这律法就是基督。当你相信基督，接受祂作你救主的时候，你就也接受了生命之律。
8Why did God not tell His people to put the law in the altar? Why did He command them to put it into the ark? It would have been a mistake for God to put the law in the altar, because His intention was not that man should keep the law. No, according to God’s concept, the law was to be His testimony. Therefore, He put His law in the ark in the Holy of Holies. Do you think that you can be like God? It is impossible. If you read the ten commandments every day, prayed about them, fasted concerning them, and tried your best to keep them, you would still be unable to fulfill them. You can never make yourself correspond to God’s law. Neither can you express Him. God’sin tent i on is not that we try to obey the law nor attempt to express Him. Firstly, His intention is to show us what He is. However greatly we may love the law, we cannot fulfill it. What then should God do? He said, “This is the covenant which I will covenant with the house of Israel after those days, says the Lord: I will impart My laws into their mind, and on their hearts I will inscribe them, and I will be God to them, and they shall be a people to Me” (8:10). God’sin tent i on is to put His law into us, into our inward parts and even into our heart. This does not mean that we should keep the law. No, it means that the law will work itself out from within us. This reveals why God put the law into the ark and put the ark into the Holy of Holies. How can this law get into us? Only through Christ. When Christ gets into us, this law comes into us. When we received Christ, we received the law. The law is in Christ, and Christ is in our spirit. Thus, Romans 8:2 speaks of “the law of the Spirit of life in Christ Jesus.” Not only is this law in Christ; it is Christ. When you received Christ and accepted Him as your Savior, you received the law of life
让基督从我们活出来
LETTING CHRIST LIVE OUT OF US
9当神将律法赐给摩西时，祂没有意思要祂的百姓遵守。祂赐他们律法，是要给他们看见，祂是怎样的一位神，并向他们启示祂所要的是甚么。因为祂要人作祂的彰显，所以祂要人像祂，与祂一模一样。虽然神有这心愿，但没有作成。人反而想要模倣神，尽力使自己与神一样。但人失败了。有一天，那真律法，活律法，就是基督来了，祂是神见证的实际，我们也接受祂到我们里面。结果，这真律法，就是律法的实际，就被作到我们这个人的最中心里。现在我们里面最深之处，有了一个奇妙的东西，就是基督自己作了律法的实际。我们已经看过，律法是帐幕里最深处的东西。今天在我们里面最深处的东西，乃是基督在我们的灵里，作了律法的实际。现今我们有这律法在里面，就不再是遵守律法的问题，完全是让基督从我们活出来的问题。我们不该想要在外面努力遵守律法，乃要让基督从里面将祂自己活出来。
9When God gave the law to Moses, He did not intend that His people should keep it. He gave them the law to show them what kind of God He is and to reveal to them what He wants. Because He wants man to be His expression, He wanted them to be like Him, to be the same as He is. Although God had this desire, nothing happened. Instead, man tried to imitate God, attempting to make himself the same as God. But man failed. One day the real law, the living law, Christ, the reality of God’s testimony, came, and we received Him into us. As a result, this real law, the reality of the law, has been wrought into the very center of our being. Now in the innermost part of our being is something wonderful—Christ Himself as the reality of the law. We have seen that the innermost matter in the tabernacle is the law. Today, the innermost thing within us is Christ in our spirit as the reality of the law. Now that we have this law within us, it is no longer a matter of our keeping the law; it is absolutely a matter of allowing Christ to live out of us. We should not try to keep the law from without, but let Christ live Himself out from within
10每一种宗教，无论是犹太教、天主教或更正教，都是一样。神的心意是要将律法放在我们最深处，并且要我们归服这律法，而不是努力去遵行。虽然我们不能遵行律法，我们却该归服这律法，让这律法将自己从我们活出来。宗教教导人遵守律法，与神的心意正好相反。许多基督徒读圣经时，常选一些经节当作命令遵守。譬如，有些结了婚却不是好丈夫的弟兄们，常选一种命令，说，作妻子的当服从自己的丈夫。有一些比较好的丈夫们，则选另一条命令，说，作丈夫的，要爱你们的妻子。这些弟兄会祷告说，『哦，主阿，这条命令我实行不来，求你帮助我。主阿，从前我没有作一个爱妻子的丈夫。求你饶恕我，使我成为一个最好的丈夫。』虽然你可以这样祷告，却永远不会成功。这样的丈夫必须看见，真正爱妻子的爱是基督。这爱既在我们里面，就不须我们努力去爱；只要我们简单的降服于这爱，就是降服于基督，让祂从我们里面出来。再以谦卑为例，雅各书四章六节说，『神敌挡狂傲的人，赐恩给谦卑的人。』我以前读到这里，就会祷告说，『主阿，我要谦卑，但你知道，主，我很难谦卑下来，求你帮助我。』这种祷告就是在宗教的黑暗里。有一天，主开了我的眼睛，我看见我的名字就是骄傲，我永远不能变成谦卑。骄傲怎能变为谦卑？我若是一只狗，我怎能变成鸟？绝无可能。我们的眼睛必须被开启，看见我们永远不能成为谦卑，并看见真正的谦卑乃是基督。我们只该简单的将自己降服于祂，说，『主，你来作。现在活著的，不再是我，乃是基督在我里面活著，并从我活出来。』你如果简单降服于基督，祂就要从你活出祂自己，你就能成为神的彰显和见证。这是神的经纶。
10Every religion, whether it is Judaism, Catholicism, or Protestantism, is the same. God’s in tent i on is to put the law into our innermost part and to have us submit ourselves to it, not to try to keep it. Although we cannot keep the law, we should submit to it and let it live itself out of us. Religion, which teaches people to keep the law, is the exact opposite of this. When Christians read the Bible, they often select verses to keep as commandments. For example, the married brothers who are not good husbands always choose the commandment which says that the wives should submit to their husbands. But the better husbands choose the commandment which says that the husbands should love their wives. These brothers say, “O Lord, I can’t fulfill this commandment. Please come in to help me. Lord, in the past I have not behaved as a loving husband. Forgive me and make me the best husband.” Although you may pray in this way, you will never succeed. Such a husband must realize that the real love for his wife is Christ. Since this love is in us, we need not try to love. We should simply submit to this love, that is, to Christ, and let Him come out of us. Take the example of humility. James 4:6 says, “God resisteth the proud, but giveth grace unto the humble.” After reading this verse in the past, I prayed, “Lo rd, I want to be humble. But You know, Lord, that it’s difficult for me to be humble. I ask You to please help me.” This prayer is in the darkness of religion. One day, the Lord opened my eyes, and I saw that my name is pride and that I could never be humble. How can pride be humble? I am a dog. How can a dog be a bird? It is impossible. Our eyes must be opened to see that we can never be humble and that real humility is Christ. We should simply submit ourselves to Him and say, “Lord, You do it. It is no longer I, but Christ who lives in and out of me.” If you simply submit to Christ, He will live Himself out of you, and you will become the expression and testimony of God. This is God’secon o my.
得著基督作律法之实际的路
THE WAY TO HAVE CHRIST as the reality of the law
11基督作律法的实际，怎样能在我们身上成为实际？让我们再一次来看约柜内的物件。其中头一样是吗哪，接著是发芽的杖，然后是见证。这含示并指明，当我们吃基督，享受祂作隐藏的吗哪时，就有一些东西在我们里面发芽。我们所吃的吗哪，最终要变成我们里面发芽的元素。我们吃基督并享受基督越多，发芽的元素就越多。当这元素开花结果时，就成为神的见证和彰显。有时在黄昏，我觉得很疲倦，肚子又空。这指明我需要吃一些东西。吃过以后，我觉得饱了，并且觉得很快的起了变化，因为我所吃的晚餐开始在我身上『开花』，变成我的『彰显』和『见证』。照样，我们若要经历基督作律法的实际，就必须先吃隐藏的吗哪。这吗哪一进到我们里面，就会变成发芽的元素，这发芽的元素会结出果子，就是神的彰显和见证。我们不该停留在祭坛，或逗留在洗濯盆，甚至也不该留在圣所里吃肤浅的食物。我们必须前来进入至圣所，进到约柜里吃隐藏的吗哪，就是隐藏的基督。这基督要成为我们发芽的元素。当祂发芽开花以后，就要结出果子，成为神的彰显和见证。这种彰显不仅符合十条诫命，甚至超过十条诫命。赞美主，现今我们不是在外院子，甚至也不在圣所，乃是在至圣所里。我们既然在摸约柜，吃隐藏的吗哪，我们必定会发芽、开花并结果。这样，我们就有神的见证。
11How can Christ as the reality of the law be real to us? Consider the contents of the ark once again. The first item, the manna, is firstly followed by the budding rod and then by the testimony. This implies and even indicates that when we eat and enjoy Christ as the hidden manna, something will bud in us. The manna we eat eventually becomes the budding element in us. The more we eat and enjoy Christ, the more He becomes our budding element. When this element blossoms and yields fruit, that is the testimony, the expression. Sometimes in the late afternoon I am exhausted and my stomach is empty. This indicates that I need to eat something. After I eat, I am filled and experience a quick transformation, for what I have eaten for dinner begins to blossom out of me, becoming my expression and testimony. In like manner, if we would experience Christ as the reality of the law, we must firstly eat the hidden manna. Once this manna gets into us, it will become the budding element, and this budding element will bring forth the fruit which is God’sex press i on and testimony. We should not stay at the altar, nor linger at the laver, nor even remain in the Holy Place eating the superficial food. We must come forward to the Holy of Holies, dive into the ark, and eat the hidden manna, the hidden Christ. This Christ will then become our budding element. When He buds and blossoms, He will yield the fruit which will be God’sex press i on and testimony. This expression will correspond to and even surpass the ten commandments. Praise the Lord that now we are not in the outer court, nor even in the Holy Place, but in the Holy of Holies. Now that we are touching the ark and eating the hidden manna, we shall surely bud, blossom, and bear fruit. In this way, we shall have the testimony of God