第89章 基督宝血的功效
§1
第89章 基督宝血的功效
§2
The Efficacy of Christ’s Blood
§3
古时以色列子民奉命要为全体会众献祭，好洁净他们仪文上的污秽。这祭牲是一只红母牛，预表那要救赎人脱离罪污的更完全的祭物。这是一种临时性为洁净那些不得已的或是意外摸过死尸之人而献的祭。凡摸过死尸的人，不论如何摸过，都算是仪式上不洁的。这是要加强希伯来人心中的印象，明白死亡是由犯罪而来，因此死亡乃是罪的表号。一头母牛，一个法柜，一条铜蛇，都是引人注意那一个伟大的祭物，也就是基督的牺牲。{1TT 481.1}[1]
§4
The children of Israel were anciently commanded to make an offering for the entire congregation to purify them from ceremonial defilement. This sacrifice was a red heifer and represented the more perfect offering that should redeem from the pollution of sin. This was an occasional sacrifice for the purification of all those who had necessarily or accidentally touched the dead. All who came in contact with death in any way were considered ceremonially unclean. This was to forcibly impress the minds of the Hebrews with the fact that death came in consequence of sin and therefore is a representative of sin. The?one?heifer, the?one?ark, the?one?brazen serpent, impressively point to the?one?great offering, the sacrifice of Christ.?{1TT 481.1}[1]
§5
这头牛须是纯红的，这正是血的表号。它必须是没有残疾或瑕疵，未曾负轭的，这又是代表了基督。上帝圣子自愿降世完成赎罪的工作。祂本无负轭的义务，因为祂是不受一切律法的管制，并且超乎其上的。众天使是上帝聪明的使者，他们负有义务之轭；所以他们的亲身牺牲不能救赎堕落人类的罪恶。只有基督不受律法要求的拘束，才能承当救赎犯罪人类的工作。祂有权力舍弃自己的生命，也有权再取回来。“祂本有上帝的形像，不以自己与上帝同等为强夺的”（腓2:6）。{1TT 481.2}[2]
§6
This heifer was to be red, which was a symbol of blood. It must be without spot or blemish, and one that had never borne a yoke. Here, again, Christ was typified. The Son of God came voluntarily to accomplish the work of atonement. There was no obligatory yoke upon Him, for He was independent and above all law. The angels, as God’s intelligent messengers, were under the yoke of obligation; no personal sacrifice of theirs could atone for the guilt of fallen man. Christ alone was free from the claims of the law to undertake the redemption of the sinful race. He had power to lay down His life and to take it up again. “Who, being in the form of God, thought it not robbery to be equal with God.”?Philippians 2:6.?{1TT 481.2}[2]
§7
但这位荣耀之主因爱可怜的罪人，便自取仆人的样式，以便为人受苦代死。耶稣尽可以留在祂父右边，戴着祂的王冠，穿着祂的王袍。但祂宁愿以其天庭的一切富足，尊贵，与荣耀，来交换人类的贫穷；又以自己发号施令的高位，来交换客西马尼园的恐怖和髑髅地的耻辱与痛苦。祂成为多受痛苦，常经忧患的人，受苦难和血的洗礼，以便可以洁净和救赎一个犯罪的世界。祂欣然同意说：“看哪，我来了，”“我的上帝啊，我乐意照祢的旨意行”（诗40:7-8）。?{1TT 481.3}[3]
§8
Yet this glorious Being loved the poor sinner and took upon Himself the form of a servant, that He might suffer and die in man’s behalf. Jesus might have remained at His Father’s right hand, wearing His kingly crown and royal?robes. But He chose to exchange all the riches, honor, and glory of heaven for the poverty of humanity, and His station of high command for the horrors of Gethsemane and the humiliation and agony of Calvary. He became a man of sorrows and acquainted with grief, that by His baptism of suffering and blood He might purify and redeem a guilty world. “Lo, I come,” was the joyful assent, “to do Thy will, O My God.”?Psalm 40:7, 8.?{1TT 481.3}[3]
§9
那被献为祭的母牛被牵到营外，以最感人的方式宰杀。照样，基督也要在耶路撒冷城外蒙难，因为髑髅地是在城墙之外。这也表明基督不是单为希伯来人而死，而是为全人类而死。祂向堕落的世界宣称，祂来要作他们的救赎主，恳劝他们接受祂所提供的救恩。那母牛以最严肃的方式被杀了。穿着纯白衣袍的祭司要用指头蘸这牺牲的血，向圣殿弹七次。“有一位大祭司治理上帝的家；并我们心中天良的亏欠已经洒去，身体用清水洗净了，就当存着诚心和充足的信心，来到上帝面前”（来10:21-22）。{1TT 482.1}[4]
§10
The sacrificial heifer was conducted without the camp and slain in the most imposing manner. Thus Christ suffered without the gates of Jerusalem, for Calvary was outside the city walls. This was to show that Christ did not die for the Hebrews alone, but for all mankind. He proclaims to a fallen world that He has come to be their Redeemer and urges them to accept the salvation He offers them. The heifer having been slain in a most solemn manner, the priest, clothed in pure white garments, took the blood in his hands as it issued from the body of the victim and cast it toward the temple seven times. “And having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.”?Hebrews 10:21, 22.?{1TT 482.1}[4]
§11
那母牛的身体要焚化成灰，象征着完全充足的牺牲。这灰要由一个未摸死尸的洁净的人收集起来，放在一个装有从溪流取来清水的器皿里。然后这个洁净纯全的人，手拿一根札有红布的香柏木手杖及一束牛膝草，蘸在这水中，把水洒在帐棚上及会集在那里的众人身上。这仪式要行数次，以期彻底清除诸罪。{1TT 482.2}[5]
§12
The body of the heifer was burned to ashes, which signified a whole and ample sacrifice. The ashes were then gathered up by a person uncontaminated by contact with the dead and placed in a vessel containing water from a running stream. This clean and pure person then took a cedar stick with scarlet cloth and a bunch of hyssop, and sprinkled the contents of the vessel upon the tent and the people assembled. This ceremony was repeated several times in order to be thorough and was done as a purification from sin.?{1TT 482.2}[5]
§13
照样，基督本有无瑕无疵之义，在流出宝血之后，就进到圣所内洁净圣所。红色的血流便在那里被带到上帝与人和好的祭祀之中。也许有些人以为宰杀母牛的事是无意义的仪文；但这却是出于上帝的命令而行，有其深刻的意义，至今仍未失效。{1TT 482.3}[6]
§14
Thus Christ, in His own spotless righteousness, after shedding His precious blood, enters into the holy place to cleanse the sanctuary. And there the crimson current is brought into the service of reconciling God to man. Some may look upon?this slaying of the heifer as a meaningless ceremony, but it was done by the command of God and bears a deep significance that has not lost its application to the present time.?{1TT 482.3}[6]
§15
祭司用香柏木的杖和牛膝草蘸在洁净人的水里，又洒在不洁净的人和物上，这是代表基督的血流出来洁净我们道德的污秽。反复弹洒是表明工作的完全彻底；这种工作是为洁净悔改的罪人所必须完成的。凡他所有的都必须献上。不但他自己的心灵应洗净洁白，他也当尽力使自己的家庭，自己的财产，自己的所有物，以及自己范围内所安排的事物，都要分别为圣献给上帝。{1TT 483.1}[7]
§16
The priest used cedar and hyssop, dipping them into the cleansing water and sprinkling the unclean. This symbolized the blood of Christ spilled to cleanse us from moral impurities. The repeated sprinklings illustrate the thoroughness of the work that must be accomplished for the repenting sinner. All that he has must be consecrated. Not only should his own soul be washed clean and pure, but he should strive to have his family, his domestic arrangements, his property, and his entire belongings consecrated to God.?{1TT 483.1}[7]
§17
及至帐棚被牛膝草洒过之后，在那些洁净了的人家门上要写着说：我不属于自己；主啊，我们是属乎祢的。凡自称被基督的血所洁净的人，也当如此。上帝对今人的要求，并不减于祂对古人的要求。诗人在祈祷中，提到这些仪文预表的事，说：“求祢用牛膝草洁净我，我就干净；求祢洗涤我，我就比雪更白。”“上帝啊，求祢为我造清洁的心，使我里面重新有正直的灵。”“求祢使我仍得救恩之乐，赐我乐意的灵扶持我”（诗51:7,10,12）。{1TT 483.2}[8]
§18
After the tent had been sprinkled with hyssop, over the door of those cleansed was written: I am not my own; Lord, I am Thine. Thus should it be with those who profess to be cleansed by the blood of Christ. God is no less exacting now than He was in olden times. The psalmist, in his prayer, refers to this symbolic ceremony when he says: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.” “Create in me a clean heart, O God; and renew a right spirit within me.” “Restore unto me the joy of Thy salvation; and uphold me with Thy free spirit.”?Psalm 51:7, 10, 12.?{1TT 483.2}[8]
§19
基督的血虽有功效，但人却必须不断地应用。上帝不但要祂的仆人运用祂所托付的金钱去荣耀祂，也要他们将自己奉献给祂的圣工。我的弟兄们哪，如果你们有了私心，扣留了从主而来本应甘心奉献为祂服务而用的东西，那么，你们就需要用主的血完全洒遍，将你们和你们一切所有的奉献给上帝。（4T120-122.1876年）{1TT 483.3}[9]
§20
The blood of Christ is efficacious, but it needs to be applied continually. God not only wants His servants to use the means He has entrusted to them for His glory, but He desires them to make a consecration of?themselves?to His cause. If you, my brethren, have become selfish and are withholding from the Lord that which you should cheerfully give to His service, then you need the blood of sprinkling thoroughly applied, consecrating you and all your possessions to God.?{1TT 483.3}[9]