LAWS OF SINAI ｜ 西奈的诸律法

ENLAWS OF SINAI. Threefold: Moral, Ceremonial, Civil. I. The Moral Law, or Ten Commandments—"Ten Words." Characterized as: "the law, even the commandment"; "the words of the covenant, even the ten words." The chief Old Testament name is "the Testimony," or "the two tables of Testimony"; in the New Testament, simply "the commandments." The preface to the Moral Law: its sole expressed ground and reason is the obligation of man redeemed to God the Redeemer (Ex. 20:2. I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage). Spoken by Jehovah in the hearing of Israel, and written by Him upon two tables of stone: Ex. 20:1. Deut. 4:12, 13; 5:22. God spake all these words; . . . and He wrote them upon two tables of stone. The negative or prohibitive form of the commands—personal and negative. Their character, perpetuity, unity and perfection: James 2:10. Failure in one point involves like guilt as in all. Deut. 6:24. The Lord commanded us to do all these statutes . . . for our good always.

BSBExodus 20:2 “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.

中西奈的诸律法。分三类：道德律、礼仪律、民事律。一、道德律，即十诫——『十言』。其称谓有：『律法，就是诫命』；『约的话，就是十条诫』。旧约中的主要名称是『法度』，或『两块法版』；新约中则径称『诫命』。道德律的引言：其唯一明言的根据与理由，是蒙救赎之人对救赎主神所欠的义务（出埃及记 20:2 —— 我是耶和华你的神，曾将你从埃及地为奴之家领出来）。这律法由耶和华在以色列耳中亲口说出，又由他亲手写在两块石版上：出埃及记 20:1；申命记 4:12-13；5:22 —— 神吩咐这一切的话……又将这话写在两块石版上。诫命的否定（禁令）形式——是针对个人的、否定式的。其性质、永续性、整体性与完全性：雅各书 2:10 —— 在一条上跌倒，所犯的罪与犯了众条相同。申命记 6:24 —— 耶和华又吩咐我们遵行这一切律例……使我们常得好处。

ENThe relation of the Moral Law to the Ceremonial; its relation to promise and to Christ: Gal. 3:19, 23-25. The law was our tutor to bring us unto Christ. The relation of the Christian to the Moral Law: Rom. 7:12, 13. The law is holy, and the commandment holy, and just, and good. Gal. 2:19. [Christ as Saviour fulfills and vindicates the law vicariously in His atonement, in order that as Lord He may glorify that law in bringing the sinner back to obedience to its requirements, or to holiness of life. In God's universe even Christ could not save a sinner in any other way than by making him a law-keeper. Gregory.] Two essential principles summarize its requirements: 1. With reference to character—holiness, or likeness to God: "Be ye holy; for I am holy." 2. With reference to life-motive and force—supreme love to God, and unselfish love to man: "Thou shalt love the Lord thy God with all thy heart . . . and thy neighbor as thyself" (Mark 12:29-31; Rom. 13:10; Gal. 5:14). Love to God is the root of unselfish love to man: Zech. 7:9, 10. Matt. 25:41-45. 1 Cor. 13. 1 John 3:17, 18; 4:11, 20. For the full exposition of the Ten Commandments, see Commandments; for the essence, spirit and relations of the Moral Law, see Law of God.

BSBGalatians 3:24 So the law became our guardian to lead us to Christ, that we might be justified by faith.

中道德律与礼仪律的关系；它与应许、与基督的关系：加拉太书 3:19, 23-25 —— 律法是我们训蒙的师傅，引我们到基督那里。基督徒与道德律的关系：罗马书 7:12-13 —— 律法是圣洁的，诫命也是圣洁、公义、良善的。加拉太书 2:19。〔基督作救主，在他的赎罪里代赎性地成全并维护了律法；为的是他作主时，可以借着把罪人带回到顺服律法的要求、带回到生活的圣洁上，来荣耀那律法。在神的宇宙里，即便基督也不能用别的方式救一个罪人，只能借着使他成为守法之人。格雷戈里（Gregory）〕两条本质原则总括其全部要求：1. 就品格而言——圣洁，即与神相像：『你们要圣洁，因为我是圣洁的。』2. 就生命的动机与动力而言——对神至高的爱，对人无私的爱：『你要尽心……爱主你的神……又要爱邻舍如同自己』（马可福音 12:29-31；罗马书 13:10；加拉太书 5:14）。爱神是无私爱人的根：撒迦利亚书 7:9-10。马太福音 25:41-45。哥林多前书 13 章。约翰一书 3:17-18；4:11, 20。十诫的详解见主题词条：十诫（043）；道德律的本质、精神与诸关系见：神的律法（098）。

ENII. The Ceremonial Law: its design and use. Its significant rites are not prophetic types, but doctrinal symbols. Classification of the ceremonial ordinances—sacrifice being the central and vital element, as from Adam it had been the one essential external symbol of worship. (1) Positive institutes, relating directly to worship: the place and external media of worship—the Tabernacle, containing the Ark and Mercy-Seat, the Table, the Candlestick, the Incense Altar; and the Court, with the Altar of Burnt-Offering and the Laver (the meaning and use of each). Its ministers—priests (and the High Priest) and Levites. (The sacerdotal system is no basis for spiritual despotism.) Its rites—including sacrificial and other offerings, and washings. Its appointed times—sabbatic periods, festivals, and the fast of the Day of Atonement. (2) Minor ceremonial adjuncts: offerings of vows, first-born, first-fruits, tithes; ordinances respecting food, clean and unclean; and ceremonial uncleanness and purification.

BSBHebrews 9:1, 2 1 Now the first covenant had regulations for worship and also an earthly sanctuary. 2 A tabernacle was prepared. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place.

中二、礼仪律：其设计与用途。其种种富含意义的礼仪，并非预言性的『预表』，而是教义性的『象征』。礼仪条例的分类——祭祀是其中心与命脉元素：自亚当以来，献祭一直是敬拜唯一不可少的外在象征。（1）与敬拜直接相关的正面设立：敬拜的地点与外在媒介——会幕（内有约柜与施恩座、陈设饼的桌子、灯台、香坛）；以及外院（内有燔祭坛与洗濯盆）（各自的意义与用途另详）。其职事人员——祭司（及大祭司）与利未人。（祭司制度绝不构成属灵专制的根据。）其礼仪——包括各种祭物与其他供物，以及洁净的洗濯。其所定时期——安息的诸周期、各节期，以及赎罪日的禁食。（2）次要的礼仪附则：许愿的祭、头生的、初熟果子、十分之一；关乎食物洁与不洁的条例；以及礼仪上的不洁与洁净之礼。

ENThe deeper meaning and limitations of sacrifice were discerned by psalmist and prophet, and confirmed by Christ: Ps. 50:8-23. I will take no bullock out of thy house . . . Offer unto God thanksgiving. Ps. 51:17. The sacrifices of God are a broken spirit. Isa. 1:11-17. To what purpose is the multitude of your sacrifices unto Me? . . . Wash you, make you clean. Hosea 6:6. I desired mercy, and not sacrifice. Micah 6:6-8. What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Matt. 9:13. Go ye and learn what that meaneth, I will have mercy, and not sacrifice. The entire ceremonial system was "a figure of the true," designed for use until Christ—the one great High Priest, and the one Offering—should come; it was then "done away": 2 Cor. 3:7-11. Heb. 7:11-28; 9:1-14; 10:1-14. Gal. 4:9. Acts 10:15. See Atonement; Sacrifice.

BSBMicah 6:8 He has shown you, O man, what is good. And what does the LORD require of you but to act justly, to love mercy, and to walk humbly with your God?

中献祭更深的意义与其限度，早为诗人与先知所洞见，又为基督所印证：诗篇 50:8-23 —— 我不从你家中取公牛……你们要以感谢为祭献与神。51:17 —— 神所要的祭就是忧伤的灵。以赛亚书 1:11-17 —— 耶和华说：你们所献的许多祭物与我何益呢？……你们要洗濯、自洁。何西阿书 6:6 —— 我喜爱良善（或作怜恤），不喜爱祭祀。弥迦书 6:6-8 —— 耶和华向你所要的是什么呢？只要你行公义，好怜悯，存谦卑的心，与你的神同行。马太福音 9:13 —— 经上说：我喜爱怜恤，不喜爱祭祀。这句话的意思，你们且去揣摩。整个礼仪体系乃是『真体的影像』，其设计只用到基督——那独一的大祭司、独一的祭物——来到为止；那时它就『归于无有』了：哥林多后书 3:7-11。希伯来书 7:11-28；9:1-14；10:1-14。加拉太书 4:9。使徒行传 10:15。参主题词条：赎罪（013）；献祭。

ENIII. The Civil Law. Civil government instituted by Moses: its distinguishing elements, and its influence upon subsequent civilizations. The principles of the Hebrew civil code are of universal application; the Hebrew element is a main constituent of modern civilization; the beneficent effects of the Hebrew institutions are traceable throughout. See Civil Government. Particulars: the appointment of judges and magistrates, and the requisites of character; the administration of justice—the supreme court, witnesses, punishments; crimes, injuries, and penalties; death for murder; provisions for the widow and the fatherless, the stranger and the poor—in which precepts God's heart is shown.

BSBDeuteronomy 10:18 He executes justice for the fatherless and widow, and He loves the foreigner, giving him food and clothing.

中三、民事律。摩西所设立的民政制度：其独特元素，及其对后世诸文明的影响。希伯来民法典的诸原则具有普世适用性；希伯来元素是现代文明的一大构成成分；希伯来诸制度的良善果效随处可寻。参主题词条：世上的政权（041）。细目：审判官与官长的设立及其品格条件；司法的执行——最高法庭、证人、刑罚；罪行、伤害与刑责；杀人偿命；为寡妇孤儿、寄居者与穷人所立的条款——神的心肠正显在这些律例之中。

ENPoints touching the legislation of Moses: his Divine legation; Israel's threefold relation to the threefold law; the legislation coeval with the nation's existence; God's purpose in its establishment and polity; the Pentateuchal codes; the Mosaic authorship. It is called "the law of Moses" by Joshua (8:32; 22:5; 23:6); in 1 Kings, 2 Chronicles, Ezra, Nehemiah, and Daniel; and in John 1:17; 7:19, 23; Acts 13:39; 15:5; Heb. 10:28. See Criticism; Pentateuch.

BSBJohn 1:17 For the law was given through Moses; grace and truth came through Jesus Christ.

中关于摩西立法的若干要点：他所受的神圣使命（legation）；以色列对这三重律法的三重关系；此项立法与该民族的存在同其久远（coeval）；神在设立此制度与政体上的旨意；五经中的诸法典；摩西的著作权问题。它被约书亚称为『摩西的律法』（约书亚记 8:32；22:5；23:6）；列王纪上、历代志下、以斯拉记、尼希米记、但以理书中亦然；新约见约翰福音 1:17；7:19, 23；使徒行传 13:39；15:5；希伯来书 10:28。参主题词条：圣经批评学（052）；摩西五经。