The Intrinsic Significance of Deuteronomy—— a Book concerning Christ
读经：申三十11～14，罗十6～9，申八3，太四4，诗一一九1～2、9，申二七1～8
壹 申命记是律法书总结的话，是摩西所写圣经头五卷书（摩西五经）包罗一切的结语：
I. Deuteronomy is a concluding word of the law and gives an all-inclusive conclusion to the Pentateuch, the first five books of the Bible, which were written by Moses:
一 申命记，Deuteronomy，意思是“第二律法”，因此表征对神圣律法的复述、重申。
A. Deuteronomy means "second law" and thus signifies a respeaking, a repeated speaking, of the divine law.
二 律法头一次是借着当时八十岁的摩西颁赐的（出七7）；四十年后，除了迦勒与约书亚，第一代的人都已故去，摩西再次向以色列人讲述律法，而这次讲述的对象是预备好要进入并据有美地的第二代（申二14，八6～10）：─引用经文
B. The law was given through Moses the first time when he was eighty years old (Exo. 7:7); forty years later, after the first generation, with the exception of Caleb and Joshua, had died out, the law was spoken again to the children of Israel, this time to the second generation, the generation that was ready to enter into the good land and possess it (Deut. 2:14; 8:6-10):
１ 我们若要完全据有基督作美地，就必须谨慎，免得有不信的恶心─一25～26、28、35～39，九23，来三12、16～19，四2、6，十一1，参林后四13，加三2、5，罗十17，徒六5上，民十三25～33，十四4～10，三二11～12，书十四6～12。
1. If we are going to fully possess Christ as the good land, we must beware of having an evil heart of unbelief——1:25-26, 28, 35-39; 9:23; Heb. 3:12, 16-19; 4:2, 6; 11:1; cf. 2 Cor. 4:13; Gal. 3:2, 5; Rom. 10:17; Acts 6:5a; Num. 13:25-33; 14:4-10; 32:11-12; Josh. 14:6-12.
２ 我们若要完全据有基督作美地，就必须提防怨言（不满和秘密的唧咕、牢骚与抱怨）─林前十5～6、10～11，申一27，民十四1～4，诗一〇六25，腓二14。
2. If we are going to fully possess Christ as the good land, we must beware of murmurings (discontented and secret mutterings, grumblings, and complaining)——1 Cor. 10:5-6, 10-11; Deut. 1:27; Num. 14:1-4; Psa. 106:25; Phil. 2:14.
３ 我们若要完全据有基督作美地，就必须提防在那地衰萎；“衰萎”这辞含示因着风俗影响力，或在一地居留太久，而失去了属灵的新鲜，并且原初给与人的印象也变得不鲜明了─申四25，启三15～22，申三四7。
3. If we are going to fully possess Christ as the good land, we must beware of languishing in the land; the word languish implies the loss of spiritual freshness and the blunting of original impressions, produced by force of custom, or long residence in the same spot——Deut. 4:25; Rev. 3:15-22; Deut. 34:7.
三 第二代大部分的人未曾在西乃山亲聆十诫、律例和典章的颁赐；因此，神使摩西有负担复述、重申律法；这复述乃是重新训练长期飘流后新一代的以色列人，预备他们进入神所应许的美地，承受这地为产业─出三8，西一12，二6～7。
C. Most of the second generation had not been present to hear the giving of the Ten Commandments, the statutes, and the ordinances at Mount Sinai; therefore, God burdened Moses to respeak, to rehearse, the law; this respeaking was a renewed training given to the new generation of the children of Israel after their long wandering, to prepare them to enter into the good land promised by God and inherit it as their possession——Exo. 3:8; Col. 1:12; 2:6-7.
贰 两代的以色列人不仅该由字面来解释，也该按预表来解释；第一代预表我们的旧人，第二代预表我们的新人：
II. The two generations should be interpreted not only in a literal sense but also in a typological sense; the first generation typifies our old man, and the second generation typifies our new man:
一 保罗写哥林多前书的用意，是要帮助圣徒们经历旧人死去，新人长大─三1与注1、6～9，五7，十3～13。
A. Paul's intention in writing 1 Corinthians was to help the saints experience the dying out of the old man and the growing up of the new man——3:1 and footnote 11, 6-9; 5:7; 10:3-13.
二 在哥林多后书里，美地预表那作经过过程之三一神具体化身的基督自己，赐给我们作神圣的恩典，给我们享受─一12，四15，六1，八1、9，九8、14，十二9，十三14。
B. The good land in 2 Corinthians typifies Christ Himself as the very embodiment of the processed Triune God given to us as the divine grace for our enjoyment——1:12; 4:15; 6:1; 8:1, 9; 9:8, 14; 12:9; 13:14.
三 我们需要是那些在生命里长大，达到完全据有并享受包罗万有之基督（就是神所应许之地）的人；在生命里长大就是消除旧的一代，并在我们的心思、情感和意志里得更新，好叫我们被变化；变化是旧人死去，新人长大。
C. We need to be those who grow in life into the full possession and enjoyment of the all-inclusive Christ, God's promised land; to grow in life is to eliminate the old generation and to be renewed in our mind, emotion, and will for our transformation; transformation is the dying out of the old man and the growing up of the new man.
四 神的经纶是要我们的旧人（外面的人）被销毁，并且我们的新人（里面的人）日日被更新─四16。
D. God's economy is to have our old man (the outer man) consumed and our new man (the inner man) renewed day by day——4:16.
五 变化是神工作内在、新陈代谢的过程，为将祂神圣的生命和性情扩展到我们全人，特别到我们的魂里面，将基督和祂的丰富带进我们全人各部分，作我们新的元素，而把我们老旧、天然的元素逐渐排除─三18，罗十二2。
E. Transformation is the inward metabolic process in which God works to spread His divine life and nature throughout every part of our being, particularly our soul, bringing Christ and His riches into our being as our new element and causing our old, natural element to be gradually discharged——3:18; Rom. 12:2.
六 因着主的怜悯和恩典，我们进入主的恢复后，我们里面就产生新陈代谢的改变；这乃是经历更新，好叫我们在生命里长大，在生命里变化，把我们引进对基督作我们美地的享受，好为着神的建造和国度。
F. By the Lord's mercy and grace, since we have come into the Lord's recovery, a metabolic change is taking place within us; this is the experience of being renewed for our growth in life and transformation in life to usher us into the enjoyment of Christ as our good land for God's building and kingdom.
叁 在罗马十章六至九节，保罗将摩西在申命记三十章十一至十四节所说的话应用于基督，指明诫命，就是神的话（11、14），乃是作为话的基督（约一1，启十九13）；祂是神口里所呼出的气（参申八3，提后三16上），就在我们口里，也在我们心里：─引用经文
III. In Romans 10:6-9 Paul applies the word spoken by Moses in Deuteronomy 30:11-14 to Christ, indicating that the commandment, which is the word of God (vv. 11, 14), is Christ as the Word (John 1:1; Rev. 19:13), who, as the breath that proceeds out of God's mouth (cf. Deut. 8:3; 2 Tim. 3:16a), is in our heart and in our mouth:
一 申命记三十章十二节所说的，是指十一节的诫命；神的诫命就是话，基督是神独一的话：─引用经文
A. In Deuteronomy 30 the it in verse 12 refers to the commandment in verse 11; the commandment of God is the word, and Christ is the unique word of God:
１ 十三节说到海，而在罗马十章七节保罗说到无底坑，指基督在死后、复活前所去的地方，这地方就是阴间，指死亡的区域，就是地的低下之处─徒二24、27，弗四9。
1. Whereas verse 13 speaks of the sea, in Romans 10:7 Paul speaks of the abyss, which points to the place Christ visited after His death and before His resurrection, which place is Hades, the region of death as the lower parts of the earth—— Acts 2:24, 27; Eph. 4:9.
２ “领下基督来”指基督成为肉体；“领基督从死人中上来”指基督复活；基督从天降下成为肉体并钉十字架，且从阴间（无底坑）上来而复活─罗十6～7。
2. To bring Christ down refers to Christ's incarnation; to bring Christ up from the dead refers to Christ's resurrection; Christ was incarnated and crucified by coming down from heaven and was resurrected by coming up from Hades (the abyss)—— Rom. 10:6-7.
３ 我们将申命记三十章十一至十四节和罗马十章六至九节摆在一起，就有一幅关于基督的完满图画；在这幅图画里，我们看见基督成为肉体，祂被钉十字架而且埋葬，祂下到无底坑，祂从死人中起来，祂在复活里成了那气，就是赐生命之灵；我们说整卷申命记都揭示基督，乃是基于此─约二十22，林前十五45下。
3. When we put together Deuteronomy 30:11-14 and Romans 10:6-9, we have a full picture concerning Christ; in this picture we see that Christ was incarnated, that He was crucified and buried, that He went to the abyss, that He arose from among the dead, and that in His resurrection He became the breath, the life-giving Spirit; this is our basis for saying that Christ is unveiled throughout the book of Deuteronomy—— John 20:22; 1 Cor. 15:45b.
４ 因此基督成了活的话，就是那灵（弗六17），在我们口里，也在我们心里，犹如空气、气息，可以给我们接受到里面；祂既亲近又便利，借着我们呼求祂，就给我们接受，作我们生命的供应、我们的力量和我们的一切─罗十12～13。
4. Thus, Christ has become the living Word, the Spirit (Eph. 6:17), to be in our mouth and in our heart, just like the air, the breath, that can be taken into our being; He is near, and He is available for us to receive as our life supply, our strength, and our everything by calling on Him——Rom. 10:12-13.
５ 作为神的话，这位成为肉体、钉十字架并复活的基督自己，成了赐生命的灵，也就是那位说话的神所呼出的气；祂就是摩西在申命记所重申律法的话，包括诫命、律例和典章；在申命记里，诸如“律法”、“诫命”、“律例”、“典章”和“判语”这样的辞，都是基督的同义辞。
5. As the Word of God, the incarnated, crucified, and resurrected Christ Himself, who has become the life-giving Spirit as the breath breathed out by the speaking God, is the word of the law——including the commandments, statutes, and ordinances——rehearsed by Moses in Deuteronomy; in Deuteronomy expressions such as law, commandments, statutes, ordinances, and judgments are synonyms of Christ.
二 申命记八章三节说，“人活着不是单靠食物，乃是靠耶和华口里所出的一切事”（另译）；在马太四章四节，“一切事”被“一切话”所顶替，指律法、诫命、律例和典章，就是从神口里所出的话：
B. Deuteronomy 8:3 says that "man lives not by bread alone, but that man lives by everything that proceeds out from the mouth of Jehovah"; in Matthew 4:4 everything is replaced by every word, referring to the law, the commandments, the statutes, and the ordinances as the words that proceed out of the mouth of God:
１ 在申命记，律法、诫命、律例和典章都是神的话，而神话语的总和、集大成乃是基督（约一1、14）；因此，靠神口里所出的一切话活着，乃是靠基督这神圣之气的具体化身活着。─引用经文
1. In Deuteronomy the laws, the commandments, the statutes, and the ordinances are all God's word, and the totality, the aggregate, of God's word is Christ (John 1:1, 14); therefore, to live by every word that proceeds out through the mouth of God is to live by Christ, the embodiment of the divine breath.
２ 申命记里一切的话都是神的呼出，而神的呼出是完全具体化在基督里；我们读申命记时，需要吸入神所呼出的一切；我们借着吸入申命记里神圣的气，就享受基督这神圣之气的具体化身；我们越接受说话之神的气，就越享受基督。
2. All the words in Deuteronomy are God's breathing, and God's breathing is altogether embodied in Christ; as we read Deuteronomy, we need to inhale all that God has exhaled, all that He has breathed out; by inhaling the divine breath in Deuteronomy, we will enjoy Christ, the embodiment of the divine breath; the more we receive the breath of the speaking God, the more we will enjoy Christ.
３ 以色列人受嘱咐遵守诫命、律例和典章，今天我们则需要持守基督；借着接受基督、持守基督、紧连于基督，我们就会赢得祂、享受祂并活祂；我们需要爱基督、持守基督、教导基督、披戴基督并书写基督─申六1、5～9，腓三9，一19～21上。
3. Whereas the children of Israel were charged to keep the commandments, statutes, and ordinances, we today need to keep Christ; by taking Christ, keeping Christ, and holding fast to Him, we will gain Him, enjoy Him, and live Him; we need to love Christ, keep Christ, teach Christ, wear Christ, and write Christ——6:1, 5-9; Phil. 3:9; 1:19-21a.
４ 神是借着基督领祂的子民进入那预表基督的美地；祂也是借着基督，就是从神口中所出的一切，在他们往美地的路上维持他们；申命记中的每一句话都是基督，祂如今就是神的话，我们可以接受祂作我们的生命和生命的供应─诗一一九1与注2、9与注1。
4. God was leading His people into the good land, a type of Christ, by Christ, and He was sustaining them on their way to the good land also by Christ, who is everything that proceeds out through the mouth of God; every word in Deuteronomy is the very Christ, who is now the word of God for us to receive as our life and life supply——Psa. 119:1, 9 and footnotes 11 and 91.
５ 因为圣经是神所呼出的，是神的呼出（提后三16），我们应当借着各样的祷告接受神的话（弗六17～18）而吸入圣经；我们教导圣经时，应当将神呼到人里面。─引用经文
5. Because the Scriptures are the breathing out of God, the exhaling of God (2 Tim. 3:16), we should inhale the Scriptures by receiving the word of God by means of all prayer (Eph. 6:17-18); as we are teaching the Bible, we should be exhaling God into people.
肆 我们若将律法的每一部分─所有的诫命、典章、律例、训辞和判语─当作我们所爱之神呼出的话，我们就会有律法作神活的话；那灵是神一切所是的实际（约十六13，约壹五6）；因此，基督作为那灵，乃是律法的实际（约六63，弗六17～18，林前十五45下，诗一一九9与注1）：─引用经文
IV. If we take every part of the law——all the commandments, ordinances, statutes, precepts, and judgments——as the word breathed out by the God whom we love, we will have the law as God's living word; the Spirit is the reality of whatever God is (John 16:13; 1 John 5:6); hence, as the Spirit, Christ is the reality of the law (John 6:63; Eph. 6:17-18; 1 Cor. 15:45b; Psa. 119:9 and footnote 91):
一 律法是神活的话，其功用是将活神供应给寻求祂的人─2、88节。
A. As God's living word, the law functions to minister the living God to His seekers——vv. 2, 88.
二 律法是神活的话，其功用是将神自己作为生命和光，分赐到那些爱律法的人里面─25、50、107、116、130、154节。
B. As God's living word, the law functions to dispense God Himself as life and light into those who love the law——vv. 25, 50, 107, 116, 130, 154.
三 律法是神活的话，其功用是苏醒人的魂，快活人的心─十九7～8。
C. As God's living word, the law functions to restore man's soul and make man's heart joyous——19:7-8.
四 律法是神活的话，其功用是带来救恩─一一九41、170。
D. As God's living word, the law functions to bring salvation—— 119:41, 170.
五 律法是神活的话，其功用是使我们坚立（28），安慰我们（76），并滋养我们（103）。─引用经文
E. As God's living word, the law functions to strengthen (v. 28), comfort (v. 76), and nourish us (v. 103).
六 律法是神活的话，其功用是扶持我们，使我们得救，并使我们有盼望─116～117、49节。
F. As God's living word, the law functions to uphold us, keep us safe, and cause us to hope——vv. 116-117, 49.
七 律法是神活的话，使我们享受神作我们的业分─57节：
G. As God's living word, the law causes us to enjoy God as our portion——v. 57.
八 律法是神活的话，使我们享受神的面（58），以及祂脸上的光照（135）。─引用经文
H. As God's living word, the law causes us to enjoy God's countenance (v. 58) and the shining of His face (v. 135).
九 律法是神活的话，使我们享受神作我们的藏身之处和盾牌（114），也享受神的帮助和善待（175、65）。─引用经文
I. As God's living word, the law causes us to enjoy God as our hiding place and shield (v. 114) and also enjoy God's help and well-dealing (vv. 175, 65).
十 律法是神活的话，其功用是使我们有智慧并且通达─98～99节。
J. As God's living word, the law functions to make us wise and give us understanding——vv. 98-99.
十一 律法是神活的话，其功用是赐给我们正确的明辨和知识─66节。
K. As God's living word, the law functions to give us proper discernment and knowledge——v. 66.
十二 律法是神活的话，其功用是保守我们不犯罪，不走一切的邪路─11、101节。
十三 律法是神活的话，保守我们不绊跌（165），使我们的脚步稳当，并使我们胜过罪孽─133节。
M. As God's living word, the law keeps us from stumbling (v. 165), establishes our footsteps, and causes us to overcome iniquity—— v. 133.
十四 我们若爱神，谦卑自己，把律法当作神活的话，借以接触祂并住在祂里面，律法就要成为管道，借此将神圣的生命和本质传输给我们，作我们的供应和滋养；我们借着律法作为神的话，得着神本质的注入，就在生命、性情和彰显上与神成为一，并自然而然过彰显神且符合祂律法的生活─罗八4，腓一21上。
N. If we love God, humble ourselves, and regard the law as His living word through which we contact Him and abide in Him, the law will become a channel through which the divine life and substance are conveyed to us for our supply and nourishment; being infused with God's substance through the law as God's word, we will become one with God in life, nature, and expression and will spontaneously live a life that expresses God and corresponds to His law——Rom. 8:4; Phil. 1:21a.
伍 申命记二十七章一至八节所描绘美地入口的景象，包括石头立的碑、祭坛和供物；这一切项目都预表基督：─引用经文
V. The scene at the entry of the good land portrayed in Deuteronomy 27:1-8 includes the stone monuments, the altar, and the offerings; all these items typify Christ:
一 写在碑上的律法，乃是神自己的描绘；因此碑表征作神活的描绘和具体化身的基督，立在百姓面前，按着神的所是要求他们。
A. The law written on the monuments was a portrait of God Himself; hence, the monuments signify that Christ as the living portrait of God and the embodiment of God was standing before the people to make requirements of them according to what He is.
二 在刻着神诫命的石头旁边，就有表征基督十字架的祭坛，在那里，神的百姓能在预表上以基督作他们的燔祭献给神，使神满足，并以基督作他们的平安祭献给神，使他们在神圣交通中与神共同享受─6～7节，诗四三4～5。
B. Right beside the stones containing the inscriptions of the commandments of God was the altar, signifying the cross of Christ, where God's people could take Christ, in type, as their burnt offering to God for His satisfaction and as their peace offering to God for their enjoyment with God in the divine fellowship—— vv. 6-7; Psa. 43:4-5.
三 供物烧在祭坛上，作为使神满足的祭物，也表征基督是应付并满足神一切要求的一位；因此，这位要求的神，亲自成为肉体而来，作我们的救赎主和我们的代替，成为满足要求的一位。
C. The offerings burned on the altar as sacrifices for God's satisfaction also signify Christ as the One who meets and satisfies all God's requirements; thus, the requiring God Himself came in incarnation to be our Redeemer and our Substitute as the fulfilling One.
四 这美妙的景象显示，我们乃是借着要求的神、基督的十字架和作供物的基督自己，不是借着自己的努力，得以进入基督─我们的美地，领受神在基督里所要给我们的一切福分；这一切福分就是具体化身在基督里并实化为那灵之经过过程的三一神自己─彼前三18，弗一3，加三14与注4。
D. This wonderful scene shows that it is through the requiring God, the cross of Christ, and Christ Himself as the offerings, not by our endeavoring in ourselves, that we enter into Christ, our good land, and receive all the blessings that God would give us in Christ; these blessings are the processed Triune God Himself embodied in Christ and realized as the Spirit——1 Pet. 3:18; Eph. 1:3; Gal. 3:14 and footnote 143.