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第二二篇　赔罪和赔偿

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　　读经：
　　利六1~7：“耶和华晓论谕摩西说，若有人犯罪，干犯耶和华，在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”
　　太五23~26：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”
　
　　我们信主之后，必须有一个赔罪的习惯，必须有一个赔偿的习惯。我们如果得罪了什么人，或者亏欠了什么人，我们应当学习赔罪或赔偿。我们一面要在神面前认罪，一面要在人面前赔罪和赔偿。人如果在神面前不认罪，在人面前没有赔罪和赔偿，这一个人的良心，就很容易在神面前变成刚硬。良心一变成刚硬，就会有一个基本的困难发生，那就是神的光很不容易在他身上照亮。人必须有这一种赔罪和赔偿的习惯，才能保守他在神面前有一个敏锐的良心。
　　有一位为主作工的弟兄，常常喜欢问人一句话，“你最近一次的向人赔罪，是在什么时候？”一个人最近一次的向人赔罪如果是隔了很久的间，甚至于隔了许多年，那么这个人的良心必定有了问题。因为人得罪人是常有的事，如果人得罪了人而没有什么感觉，这就证明这一个人的良心有毛病，不够正常。所以，只要看你最近一次向人赔罪离开现在时间的长短，就能知道你与神中间有没有出事情。隔开的时间长，就证明在灵里面缺了光；隔开的时间短，在最近还向人赔过罪的，这就证明良心的感觉相当敏锐。我们要活在神的光中，就需要有一个能感觉的良心。要我们的良心有感觉，我们就得在神面前继续的在那里定罪为罪。我们要向神认罪，我们也要向人赔罪或赔偿。
　　如果只得罪神而与人无关的，那就不需要向人去赔罪。我们不愿意有人作过度的事。任何的弟兄姊妹，如果他所犯的罪，只得罪神而与人无关的，那就只需要向神认罪，绝不需要向人认罪。这一个原则要请弟兄姊妹注意。
　　什么种的罪是得罪人的罪呢？得罪了人，亏欠了人，应当如何赔罪、如何赔偿呢？我们要清楚知道这些事，就要好好的来看这里所引的两处圣经。
　
　　赎愆祭有两方面：一方面是利未记五章所记的，另一方面是利未记六章所记的。五章是告诉我们，对于那些零零碎碎的罪，应该在神面前认罪，也应该献上祭去求赦免。六章是告诉我们，如果在物质上得罪了人，光是在神面前献祭还不够，还应该向着所得罪的人去赔偿。我们从利未记六章的赎愆祭里面可以看见，我们如果在物质上得罪了人，就应该向着人去对付。当然也需要到神面前去认罪，去求赦免，但是光在神面前对付而不到人面前去对付，那是不行的。我们绝不能求神代替被我们所得罪的人来赦免我们的罪。
　　在人这边，我们应当怎样对付呢？我们要把利未记六章的赎愆祭来看一下：
　
　　利六2~7∶“若有人犯罪，干犯耶和华。”─所有的罪，都是干犯耶和华的。─“在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”所以，人在物质上得罪了谁，亏欠了谁，他要对人作清楚了，才能蒙赦免。如果他对人没有作清楚，就不能蒙赦免。
　　这里说到六样亏欠人的罪：
　　第一，在邻舍交付他的物上，行了诡诈。别人把东西托他保管，他故意把好的、有价值的、他所喜欢的留下，把不好的换给人，这是有诡诈在里面，这在神面前是犯了罪。我们对于人所交托的东西，不只不应该行诡诈，并且应该忠心保管。神的儿女要常常注意，别人寄放的东西，要好好的保管。如果你没有力量替他保管，宁可不给他寄放；既然给他寄放了，就当尽力保管。如果因为你的不忠心而出了事情，这也是亏欠人的。
　　第二，在交易上行了诡诈，或者说在买卖上行了诡诈。在交易上，在买卖上，行了诡诈，撒了谎，用不正当地方法去营利，把不该得的东西变成自己所有的，这在神面前是犯了罪，应该严格的对付。
　　第三，抢夺人的财物。虽然这一个也许在弟兄中间不会发生，但是这话非说不可。没有一个人可以用抢夺的方法去得着任何的东西。如果有人借着地位权势去得着东西，叫任何别人的东西变作他自己所有的，这是罪。
　　第四，欺压邻舍。人用任何的地位，用任何的势力，欺压别人，叫自己上算的，这都是罪。从神的眼光来看，神的儿女不可作这样的事。这一种的行为，是非对付不可的。
　　第五，在捡了遗失的物上，行了诡诈。这一点，初信的人特别要注意。在别人遗失的物上，有许多人行了诡诈。有，变作没有；多，变作少；好，变作坏；这都是诡诈。有，给你说到没有了；多，给你说到少了；好，给你说到坏了；这都是诡诈。人家遗失了东西，你在那里占人的便宜，你从中取利，从中得着好处，这是罪。基督徒不可以拾人的东西。就是拾来了，还要替人保存，还要设法把它送还给人。绝不可把你所拾的东西，算作你自己的东西。拾东西是不可以的，利用其他方法去占有别人的东西，更是不可以。无论用那一种不义的方法，把别人所有的变作自己的，都是错的。一切自己上算而叫别人吃亏的事，信徒总是不应当作。
　　第六，说谎起誓。因着任何物质的东西说谎起誓的，都是罪。明明是知道的，却说不知道；明明是看见的，却说没有看见；明明是有的，却说没有；凡是起假誓的，都是罪。
　　“在这一切的事上犯了什么罪，”这里都是指着在物质上亏欠人说的。有一件基本的事，是神的儿女应当一直学习的，就是不要把别人的东西变作自己的东西。是别人的东西，就是别人的东西。不可把别人的东西变作自己的东西。凡在以上所说的一切事上行诡诈使别人吃亏的，都是犯罪。
　　弟兄姊妹，你如果在任何的东西上，有任何的不诚实在里面，有任何叫你自己多得着，而叫别人吃亏的，有从这六样不同的方法里得来的，你就是犯了罪，你就得好好的去对付这些罪。
　
　　我们要学习在神面前保持公义的行为，和一个无亏的良心。在这里，我们看见神的话是说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”这一个“还”字，是何等的紧要。赎愆祭是两方面的：一面在神面前是“挽，”另一面在人面前要“还。”你千万不要以为在神面前“挽”了，就够。总得在人面前“还”了，才够。不还，不够。利未记五章的那一个赎愆祭，是为着解决在物质上没有叫人受亏损的罪，那当然不必还；但六章所说的犯罪是在物质上叫人受了亏的，那就非归还不可。你光是借着祭来“挽，”不够；你必须要“还”才够。所以说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”所有犯罪得来的都必须归还。归还他所抢夺的，归还他用欺压所得着的，归还人所交付他的，归还人遗失被他所捡得的，或者归还他因什么物起了假誓而得的。这些都要归还。
　　应该怎样归还呢？“就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。”在这里，有三件事情要注意：
　　第一，要如数归还，不还不行，少还也不行。没有一个人能够以为向人认罪就行了。那一件东西老是摆在你家里，就证明你不对，你非如数归还不可。
　　第二，神不只要我们如数归还，神要我们还的时候，还要加上五分之一。为什么要加上五分之一呢？原则是这样：你总要还得充分。你拿了人家的钱，你拿了人家的东西，神总是要你按着完全的代价，再加上五分之一去还人。神不愿意祂的儿女只作仅仅够的事。要像印书一样，总得左右上下有空白的边。向人赔罪、赔偿，不要作得那么紧，总要宽一些，要充分才好。
　　有的人在那里认罪，不要说加上五分之一，甚至比原来的五分一还差得多。他在那里认罪说，“我在这一件事情上是得罪了你，但在那一件事情上我是不错的；在那一件事情上，我没有得罪你，是你得罪我。”这是算账，不是认罪。你如果要赔罪，不要这么紧。赔罪，多赔一点不要紧，宁可多赔，不要少赔。谁叫你犯罪呢？要赔人家东西，就要多赔一点。不可以拿了人家的东西，又只还那么一点。总得要充分才好。
　　神的儿女作事，总得有神儿女的体统，连认罪也得有神儿女的体统。像算账那样的认罪，绝不是神儿女的认罪。神的儿女该痛痛快快的认自己的错，再加上五分之一。没有一个人在认罪的时候可以斤斤较量的。如果在那里算我多少、你多少，那实在不像基督徒作的事。“我本来不生气，就是因为你那一句话，我生气了。我承认我的错，你也得承认你的错。”这完全是算账，这不是赔罪。你既然是赔罪，就得多赔一点。你在赔罪的事情上，要宽一点。不要很节省的在那里赔罪，宁可很宽裕的在那里作这一件事。
　　我们赔罪或赔偿的时候，加上五分之一，有一个好处，就是使你知道得罪人是亏本的事，下次不能再作了。初信的弟兄姊妹要学习知道，得罪人是一时占便宜，后来要蚀本的。拿的时候是五分之五，还的时候要五分之六。拿的时候是很便宜的，还的时候你不只要如数归还，还要再加上五之一。
　　第三，这一种的赔罪和归还，应当越快作越好。这里说，“在查出他有罪的日子，要交还本主。”如果你有力量，如果那一件东西还在，那么在查出有罪的日子，就得归还。这些事是很容易拖延的，但是神的儿女对于赔罪或赔偿的事越拖，他那一个感觉就越不行。什么时候你得着光，什么时候你就得作。归还，总得在当天就归还。盼望弟兄姊妹从开始作基督徒起，就走正直的路。千万不要一直作占便宜的人，而不作公义的人。基督徒活在地上基本的原则，总是不作占便宜的人。一切的占便宜，都是不对的。要从起头就不占便宜，从起头就作公义的人。
　　你这样还了，还不够。你不要以为你得罪了人，向人赔罪了，向人赔偿了，就完了。要知道事情还没有了。“也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。”所以，你向人赔罪或赔偿以后，还得到神面前去求赦免。五章里的那一个赎愆祭，因为在物质上没有亏欠人，所以只要到神面前去对付就够了；但六章是说对于人有亏欠，所以要在人面前对付好了，才能到神面前求赦免，结果怎样呢？“祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”这一件事是主所要的：凡在物质上亏欠人的，都应该尽力量去归还，然后靠着主的血，来到神面前求赦免。
　　我们不要以为这是很浅的事。我们一不小心，就会占人的便宜，就亏欠了人。我们要记得，这是神的儿女一生一世都得注意的：在什么东西上亏欠了人，就应当归还，并且要到神面前去求赦免。
　
　　现在，我们要看第二处圣经，就是马太五章。马太五章所说的和利未记六章所说的不同。利未记六章说的乃是完全在物质上的亏欠，马太五章所说的不完全是物质上的亏欠。
　　太五23~26：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”这里所说的一文钱，不是专指在物质上的一文钱，这里的意思乃是指那一个亏欠说的。
　　主说，“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨…。”这是特别说到神的儿女之间的事，弟兄和弟兄之间的事。你到祭坛上去献礼物给神，你在那里向神有所献的时候，你忽然想起弟兄向你怀怨，这一个“想起”就是神给你的引导。许多时候，关于这一类的事，圣灵会将合式的思想摆在你里面，会将合式的记忆摆在你里面。当你在那里记得的时候，当你在那里想起的时候，你不要把那一个思想摆在旁边，以为这不过是思想而已，你应当一想起那一件事，就去对付清楚。
　　你如果想起弟兄向你怀怨，那必定是因你有了亏欠。你对弟兄有亏欠，可能是物质方面，可能不是物质方面。也许是你得罪他，作了一件不义的事在他身上。这里所注意的点，不是在物质，而是在你有使人怀怨的事。初信弟兄姊妹该知道，你如果得罪了一个人，不去认错，不去求赦免，那只要他在神面前提起你的名字，叹一口气，你就了了。你所有献上给神的，都不蒙悦纳；你所有献上的祷告，都不蒙垂听。你千万要注意，不要让有的弟兄姊妹到神面前去为你叹息。因为他一叹息，你在神面前就没有路。如果你作一件事，是你错了，是你不义，是你得罪了人，是你叫人受了伤，那不必他到神面前去控告你，只要他到神面前去说一声“哎哟，某人，”只要他“哎哟”一声，就使你所献上的都不蒙悦纳。只要他为你在神面前叹一口气就够。千万不要让有的弟兄，有的姊妹，有理由、有地位，到神面去为你叹一口气。如果你有原因给他去叹息，那你属灵的路就断了，你所有献给神的礼物都没有用。
　　你到祭坛上去献礼物的时候，如果想起有弟兄向你怀怨，对你有叹息，倒不如不要献。你要献给神，是该的，但是，要“先去同弟和好，然后来献礼物。”礼物是神所要的，但是总应当先去同人和好。不能同人和好的，就不能到神面前来献礼物。所以必须“把礼物留在坛前，先去同弟兄和好，然后来献礼物。”你看见这条路么？你总得先去同弟兄和好。什么叫作同弟兄和好？究是你要除去弟兄对你的怒气。或者是你去赔偿，或者是你去赔罪，你总得作到他满意为止。不是加上五分之一、十分之一的问题，乃是和好的问题。和好的意思，就是满足他的要求。你总得作到他满足为止。
　　你得罪了他，你对他有亏欠，你使他心里起不平，你使他感觉你不义，你使他在神面前叹气，那你在神面前属灵的交通就断了，属灵的路就断了。也许你还一点不觉得你是活在黑暗里，你还觉得你行，但是你所有献在祭坛上的礼物都不行。不要说你向神要，就是你给神都不行；不要说你不能求神听你，就是你要献上去也不得上去。虽然什么都摆在坛上，但是神什么都不喜欢。所以，你到神的坛前来的时候，你要先得着弟兄的满意。无论他有什么要求，总要尽你力量所能作得到的去满足他。你应该学习满足神公义的要求，也满足弟兄公义的要求。你只有作到这一个地步，你才能把你的礼物献上给神。这是相当严肃的。
　　所以，我们不要轻易得罪人。特别是一个弟兄或者一个姊妹，你不要轻易得罪他。你如果得罪他，你就自然而然落在审判之下，很不容易恢复。主在这里有一句话是很着重的：“你同告你的对头还在路上，就赶紧与他和息。”在这里有一个弟兄，你对待他有不义的地方，他在神面前有不平。主在这里用人的话对我们说，他好比告状的一样，他是告你的对头。这一句话很好：“你同告你的对头还在路上。”今天大家都还在路上，他还没有去世，你也没有去世；他在这里，你也在这里；他是在走路，你也是在走路；你要赶紧与他和好。因为很容易有一天你不在这里，你不在路上了；或者他不在这里，他不在路上了。谁也不知道谁要先去。到那一个时候，你就太迟了。当他和你都还在路上的时候，大家都还在这里的时候，还有机会可以讲得通的时候，还有机会可以认罪的时候，你要赶紧与他和好。救恩的门，不是永久开的；弟兄彼此认罪的门，也不是永久开的。许多的时候，有弟兄会懊悔，因为他连认罪机会都没有了，有一个已经不在路上了。所以，你如果对人有亏欠，总得趁机会，趁大家都在路上的时候，就赶紧与他和好。我们不知道他明天在不在，我们也不知道自己明天在不在，所以，与弟兄和好，要趁着都还在路上的时候。一有一个人不在路上，要对付这件事就不成功了。
　　我们要注意，这是何等严重的事！不能马虎，不能随便。要趁着还有今天，赶紧同弟兄和好，不要迟延！如果知道有弟兄在那里埋怨，就要注意。如果你有错，你要尽力量去认错，免得以后没有和好的机会。
　　接下去，主仍用人的话说，“恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”关于这一文钱的还，在解经方面如何解释，我们不去注意它，我们只注意在实行方面。我们要看见，这一件事必须完全解决才能了结。若不完全解决，就不能了结。主在这里，不是教训我们将来怎样受审判，也不是教训我们怎样关在监里，将来怎样出来；这都不是主所注意的。主所注意的，乃是今天就得和好，今天就得把每一文钱都还清，不要等到将来才去还。在路上的时候就得作，不要今又不作，盼望将来作。主就是要给我们看见，留到将来作是不上算的，是非常不上算的。
　　神的儿女要认真学习这一件事：物质的东西要赔偿，得罪人的地方要赔罪。常常赔偿，常常赔罪。不要让弟兄姊妹向我们埋怨。除非良心是那么干净，错不在我们。若是我们有错误的地方，我们就得承认。我们在行为上，不能有可指摘的地方。不能总是认为别人错，而自己是对的。你不管人在那里怎么怀怨，而你说你是对的，那总不行。
　
　　第一，你得罪的范围有多大，你认罪的范围也有多大。要照着神的话去作，不要走极端的路，不要过度。一过度，就要受撒但的攻击。如果得罪众人，就要向众人认罪；如果得罪个人，那就只须向个人认罪。得罪众人而只向个人认罪，那是不及；得罪个人却向众人认罪，那是太过。所以得罪的范围有多大，认罪的范围也有多大。至于作见证，那是另外一件事。有时候，得罪的是个人，因为愿意在弟兄姊妹中作见证，所以讲给弟兄姊妹听，那是另外一件事。关于赔罪或认罪，都只要按着得罪的范围作，不要越过那一个范围。这一点，要特别注意。
　　第二，在认罪的时候，总要彻底，不能为了你自己的情面或利益而有所隐藏。但是，有的时候，为了对方的益处，别人的益处，你应该好好的寻求，怎样认罪才是最好。或者只向他承认你有一件事得罪了他，而不必向他说得太详细。这些比较复杂的情形，当你自己难以决断的时候，最好与有经历的弟兄姊妹交通一下，请他们帮助你作得合式。
　　第三，关于赔偿的事，有时候，也许你的力量不及；但力量不及是一件事，存心要赔偿又是一件事。有的人虽然没有力量赔偿，可是，愿意赔偿的表示总得有。在没有力量赔偿的时候，可以先告诉他，“我要赔偿，但是今天我没有力量这样作，请你宽容我。我一有力量的时候，我要立刻作。”
　　第四，按着旧约圣经的命令，如果应该接受你赔偿的人已经去世了，如果他也没有亲属可接受所赔偿的，那就要把所赔偿的归与服事耶和华的祭司（民五8）。今天照着这一个原则，如果本人不在，就还给他的亲属；如果一个亲属都没有，可以交给教会。如果有人可以还，那就应该还给本人或有关的人，不能因为便当而交给教会，这是不可以的。还有，如果有人要赔罪，而对方的人已经去世了，好像是没有赔罪的机会了，那也可以照同样的原则，对教会去承认这一件事。
　　第五，认罪的时候，要特别注意不要受良心的控告。很可能一个人为着赔罪的缘故，良心一直受控告。所以要一直看见主的血洗净你的良心，主的死叫你在神面前有无亏的良心，主的死叫你能亲近神。这总是事实。而另一方面，你总得看见，你在人面前，为着要作一个洁净的人，所以对于许多的罪都要对付。在物质上得罪人的也罢，在事情上得罪人的也罢，总是对付清楚。不过千万不要让撒但给你过度的控告。
　　第六，认罪和疾病得医治也有关系。雅五16∶“你们要彼此认罪，互相代求，使你们可以得医治。”认罪的结果是神医治疾病。许多时候，在神的儿女中间有事情拦阻的时候，自然而然会产生疾病。如果彼此认罪，病就除去。
　　盼望弟兄姊妹对于赔罪和赔偿能彻底的作，－雅各书一直保守自己的清洁。如果有得罪人的地方，－雅各书一面要在神面前认罪，－雅各书一面要认真在人面前对付，这样，良心就能刚强起来。良心刚强了，才能在属灵的路上有进步。
　　读经：
　　利六1~7：“耶和华晓论谕摩西说，若有人犯罪，干犯耶和华，在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”
　　太五23~26：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”
　
　　我们信主之后，必须有一个赔罪的习惯，必须有一个赔偿的习惯。我们如果得罪了什么人，或者亏欠了什么人，我们应当学习赔罪或赔偿。我们一面要在神面前认罪，一面要在人面前赔罪和赔偿。人如果在神面前不认罪，在人面前没有赔罪和赔偿，这一个人的良心，就很容易在神面前变成刚硬。良心一变成刚硬，就会有一个基本的困难发生，那就是神的光很不容易在他身上照亮。人必须有这一种赔罪和赔偿的习惯，才能保守他在神面前有一个敏锐的良心。
　　有一位为主作工的弟兄，常常喜欢问人一句话，“你最近一次的向人赔罪，是在什么时候？”一个人最近一次的向人赔罪如果是隔了很久的间，甚至于隔了许多年，那么这个人的良心必定有了问题。因为人得罪人是常有的事，如果人得罪了人而没有什么感觉，这就证明这一个人的良心有毛病，不够正常。所以，只要看你最近一次向人赔罪离开现在时间的长短，就能知道你与神中间有没有出事情。隔开的时间长，就证明在灵里面缺了光；隔开的时间短，在最近还向人赔过罪的，这就证明良心的感觉相当敏锐。我们要活在神的光中，就需要有一个能感觉的良心。要我们的良心有感觉，我们就得在神面前继续的在那里定罪为罪。我们要向神认罪，我们也要向人赔罪或赔偿。
　　如果只得罪神而与人无关的，那就不需要向人去赔罪。我们不愿意有人作过度的事。任何的弟兄姊妹，如果他所犯的罪，只得罪神而与人无关的，那就只需要向神认罪，绝不需要向人认罪。这一个原则要请弟兄姊妹注意。
　　什么种的罪是得罪人的罪呢？得罪了人，亏欠了人，应当如何赔罪、如何赔偿呢？我们要清楚知道这些事，就要好好的来看这里所引的两处圣经。
　
　　赎愆祭有两方面：一方面是利未记五章所记的，另一方面是利未记六章所记的。五章是告诉我们，对于那些零零碎碎的罪，应该在神面前认罪，也应该献上祭去求赦免。六章是告诉我们，如果在物质上得罪了人，光是在神面前献祭还不够，还应该向着所得罪的人去赔偿。我们从利未记六章的赎愆祭里面可以看见，我们如果在物质上得罪了人，就应该向着人去对付。当然也需要到神面前去认罪，去求赦免，但是光在神面前对付而不到人面前去对付，那是不行的。我们绝不能求神代替被我们所得罪的人来赦免我们的罪。
　　在人这边，我们应当怎样对付呢？我们要把利未记六章的赎愆祭来看一下：
　
　　利六2~7∶“若有人犯罪，干犯耶和华。”─所有的罪，都是干犯耶和华的。─“在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”所以，人在物质上得罪了谁，亏欠了谁，他要对人作清楚了，才能蒙赦免。如果他对人没有作清楚，就不能蒙赦免。
　　这里说到六样亏欠人的罪：
　　第一，在邻舍交付他的物上，行了诡诈。别人把东西托他保管，他故意把好的、有价值的、他所喜欢的留下，把不好的换给人，这是有诡诈在里面，这在神面前是犯了罪。我们对于人所交托的东西，不只不应该行诡诈，并且应该忠心保管。神的儿女要常常注意，别人寄放的东西，要好好的保管。如果你没有力量替他保管，宁可不给他寄放；既然给他寄放了，就当尽力保管。如果因为你的不忠心而出了事情，这也是亏欠人的。
　　第二，在交易上行了诡诈，或者说在买卖上行了诡诈。在交易上，在买卖上，行了诡诈，撒了谎，用不正当地方法去营利，把不该得的东西变成自己所有的，这在神面前是犯了罪，应该严格的对付。
　　第三，抢夺人的财物。虽然这一个也许在弟兄中间不会发生，但是这话非说不可。没有一个人可以用抢夺的方法去得着任何的东西。如果有人借着地位权势去得着东西，叫任何别人的东西变作他自己所有的，这是罪。
　　第四，欺压邻舍。人用任何的地位，用任何的势力，欺压别人，叫自己上算的，这都是罪。从神的眼光来看，神的儿女不可作这样的事。这一种的行为，是非对付不可的。
　　第五，在捡了遗失的物上，行了诡诈。这一点，初信的人特别要注意。在别人遗失的物上，有许多人行了诡诈。有，变作没有；多，变作少；好，变作坏；这都是诡诈。有，给你说到没有了；多，给你说到少了；好，给你说到坏了；这都是诡诈。人家遗失了东西，你在那里占人的便宜，你从中取利，从中得着好处，这是罪。基督徒不可以拾人的东西。就是拾来了，还要替人保存，还要设法把它送还给人。绝不可把你所拾的东西，算作你自己的东西。拾东西是不可以的，利用其他方法去占有别人的东西，更是不可以。无论用那一种不义的方法，把别人所有的变作自己的，都是错的。一切自己上算而叫别人吃亏的事，信徒总是不应当作。
　　第六，说谎起誓。因着任何物质的东西说谎起誓的，都是罪。明明是知道的，却说不知道；明明是看见的，却说没有看见；明明是有的，却说没有；凡是起假誓的，都是罪。
　　“在这一切的事上犯了什么罪，”这里都是指着在物质上亏欠人说的。有一件基本的事，是神的儿女应当一直学习的，就是不要把别人的东西变作自己的东西。是别人的东西，就是别人的东西。不可把别人的东西变作自己的东西。凡在以上所说的一切事上行诡诈使别人吃亏的，都是犯罪。
　　弟兄姊妹，你如果在任何的东西上，有任何的不诚实在里面，有任何叫你自己多得着，而叫别人吃亏的，有从这六样不同的方法里得来的，你就是犯了罪，你就得好好的去对付这些罪。
　
　　我们要学习在神面前保持公义的行为，和一个无亏的良心。在这里，我们看见神的话是说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”这一个“还”字，是何等的紧要。赎愆祭是两方面的：一面在神面前是“挽，”另一面在人面前要“还。”你千万不要以为在神面前“挽”了，就够。总得在人面前“还”了，才够。不还，不够。利未记五章的那一个赎愆祭，是为着解决在物质上没有叫人受亏损的罪，那当然不必还；但六章所说的犯罪是在物质上叫人受了亏的，那就非归还不可。你光是借着祭来“挽，”不够；你必须要“还”才够。所以说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”所有犯罪得来的都必须归还。归还他所抢夺的，归还他用欺压所得着的，归还人所交付他的，归还人遗失被他所捡得的，或者归还他因什么物起了假誓而得的。这些都要归还。
　　应该怎样归还呢？“就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。”在这里，有三件事情要注意：
　　第一，要如数归还，不还不行，少还也不行。没有一个人能够以为向人认罪就行了。那一件东西老是摆在你家里，就证明你不对，你非如数归还不可。
　　第二，神不只要我们如数归还，神要我们还的时候，还要加上五分之一。为什么要加上五分之一呢？原则是这样：你总要还得充分。你拿了人家的钱，你拿了人家的东西，神总是要你按着完全的代价，再加上五分之一去还人。神不愿意祂的儿女只作仅仅够的事。要像印书一样，总得左右上下有空白的边。向人赔罪、赔偿，不要作得那么紧，总要宽一些，要充分才好。
　　有的人在那里认罪，不要说加上五分之一，甚至比原来的五分一还差得多。他在那里认罪说，“我在这一件事情上是得罪了你，但在那一件事情上我是不错的；在那一件事情上，我没有得罪你，是你得罪我。”这是算账，不是认罪。你如果要赔罪，不要这么紧。赔罪，多赔一点不要紧，宁可多赔，不要少赔。谁叫你犯罪呢？要赔人家东西，就要多赔一点。不可以拿了人家的东西，又只还那么一点。总得要充分才好。
　　神的儿女作事，总得有神儿女的体统，连认罪也得有神儿女的体统。像算账那样的认罪，绝不是神儿女的认罪。神的儿女该痛痛快快的认自己的错，再加上五分之一。没有一个人在认罪的时候可以斤斤较量的。如果在那里算我多少、你多少，那实在不像基督徒作的事。“我本来不生气，就是因为你那一句话，我生气了。我承认我的错，你也得承认你的错。”这完全是算账，这不是赔罪。你既然是赔罪，就得多赔一点。你在赔罪的事情上，要宽一点。不要很节省的在那里赔罪，宁可很宽裕的在那里作这一件事。
　　我们赔罪或赔偿的时候，加上五分之一，有一个好处，就是使你知道得罪人是亏本的事，下次不能再作了。初信的弟兄姊妹要学习知道，得罪人是一时占便宜，后来要蚀本的。拿的时候是五分之五，还的时候要五分之六。拿的时候是很便宜的，还的时候你不只要如数归还，还要再加上五之一。
　　第三，这一种的赔罪和归还，应当越快作越好。这里说，“在查出他有罪的日子，要交还本主。”如果你有力量，如果那一件东西还在，那么在查出有罪的日子，就得归还。这些事是很容易拖延的，但是神的儿女对于赔罪或赔偿的事越拖，他那一个感觉就越不行。什么时候你得着光，什么时候你就得作。归还，总得在当天就归还。盼望弟兄姊妹从开始作基督徒起，就走正直的路。千万不要一直作占便宜的人，而不作公义的人。基督徒活在地上基本的原则，总是不作占便宜的人。一切的占便宜，都是不对的。要从起头就不占便宜，从起头就作公义的人。
　　你这样还了，还不够。你不要以为你得罪了人，向人赔罪了，向人赔偿了，就完了。要知道事情还没有了。“也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。”所以，你向人赔罪或赔偿以后，还得到神面前去求赦免。五章里的那一个赎愆祭，因为在物质上没有亏欠人，所以只要到神面前去对付就够了；但六章是说对于人有亏欠，所以要在人面前对付好了，才能到神面前求赦免，结果怎样呢？“祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”这一件事是主所要的：凡在物质上亏欠人的，都应该尽力量去归还，然后靠着主的血，来到神面前求赦免。
　　我们不要以为这是很浅的事。我们一不小心，就会占人的便宜，就亏欠了人。我们要记得，这是神的儿女一生一世都得注意的：在什么东西上亏欠了人，就应当归还，并且要到神面前去求赦免。
　
　　现在，我们要看第二处圣经，就是马太五章。马太五章所说的和利未记六章所说的不同。利未记六章说的乃是完全在物质上的亏欠，马太五章所说的不完全是物质上的亏欠。
　　太五23~26：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”这里所说的一文钱，不是专指在物质上的一文钱，这里的意思乃是指那一个亏欠说的。
　　主说，“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨…。”这是特别说到神的儿女之间的事，弟兄和弟兄之间的事。你到祭坛上去献礼物给神，你在那里向神有所献的时候，你忽然想起弟兄向你怀怨，这一个“想起”就是神给你的引导。许多时候，关于这一类的事，圣灵会将合式的思想摆在你里面，会将合式的记忆摆在你里面。当你在那里记得的时候，当你在那里想起的时候，你不要把那一个思想摆在旁边，以为这不过是思想而已，你应当一想起那一件事，就去对付清楚。
　　你如果想起弟兄向你怀怨，那必定是因你有了亏欠。你对弟兄有亏欠，可能是物质方面，可能不是物质方面。也许是你得罪他，作了一件不义的事在他身上。这里所注意的点，不是在物质，而是在你有使人怀怨的事。初信弟兄姊妹该知道，你如果得罪了一个人，不去认错，不去求赦免，那只要他在神面前提起你的名字，叹一口气，你就了了。你所有献上给神的，都不蒙悦纳；你所有献上的祷告，都不蒙垂听。你千万要注意，不要让有的弟兄姊妹到神面前去为你叹息。因为他一叹息，你在神面前就没有路。如果你作一件事，是你错了，是你不义，是你得罪了人，是你叫人受了伤，那不必他到神面前去控告你，只要他到神面前去说一声“哎哟，某人，”只要他“哎哟”一声，就使你所献上的都不蒙悦纳。只要他为你在神面前叹一口气就够。千万不要让有的弟兄，有的姊妹，有理由、有地位，到神面去为你叹一口气。如果你有原因给他去叹息，那你属灵的路就断了，你所有献给神的礼物都没有用。
　　你到祭坛上去献礼物的时候，如果想起有弟兄向你怀怨，对你有叹息，倒不如不要献。你要献给神，是该的，但是，要“先去同弟和好，然后来献礼物。”礼物是神所要的，但是总应当先去同人和好。不能同人和好的，就不能到神面前来献礼物。所以必须“把礼物留在坛前，先去同弟兄和好，然后来献礼物。”你看见这条路么？你总得先去同弟兄和好。什么叫作同弟兄和好？究是你要除去弟兄对你的怒气。或者是你去赔偿，或者是你去赔罪，你总得作到他满意为止。不是加上五分之一、十分之一的问题，乃是和好的问题。和好的意思，就是满足他的要求。你总得作到他满足为止。
　　你得罪了他，你对他有亏欠，你使他心里起不平，你使他感觉你不义，你使他在神面前叹气，那你在神面前属灵的交通就断了，属灵的路就断了。也许你还一点不觉得你是活在黑暗里，你还觉得你行，但是你所有献在祭坛上的礼物都不行。不要说你向神要，就是你给神都不行；不要说你不能求神听你，就是你要献上去也不得上去。虽然什么都摆在坛上，但是神什么都不喜欢。所以，你到神的坛前来的时候，你要先得着弟兄的满意。无论他有什么要求，总要尽你力量所能作得到的去满足他。你应该学习满足神公义的要求，也满足弟兄公义的要求。你只有作到这一个地步，你才能把你的礼物献上给神。这是相当严肃的。
　　所以，我们不要轻易得罪人。特别是一个弟兄或者一个姊妹，你不要轻易得罪他。你如果得罪他，你就自然而然落在审判之下，很不容易恢复。主在这里有一句话是很着重的：“你同告你的对头还在路上，就赶紧与他和息。”在这里有一个弟兄，你对待他有不义的地方，他在神面前有不平。主在这里用人的话对我们说，他好比告状的一样，他是告你的对头。这一句话很好：“你同告你的对头还在路上。”今天大家都还在路上，他还没有去世，你也没有去世；他在这里，你也在这里；他是在走路，你也是在走路；你要赶紧与他和好。因为很容易有一天你不在这里，你不在路上了；或者他不在这里，他不在路上了。谁也不知道谁要先去。到那一个时候，你就太迟了。当他和你都还在路上的时候，大家都还在这里的时候，还有机会可以讲得通的时候，还有机会可以认罪的时候，你要赶紧与他和好。救恩的门，不是永久开的；弟兄彼此认罪的门，也不是永久开的。许多的时候，有弟兄会懊悔，因为他连认罪机会都没有了，有一个已经不在路上了。所以，你如果对人有亏欠，总得趁机会，趁大家都在路上的时候，就赶紧与他和好。我们不知道他明天在不在，我们也不知道自己明天在不在，所以，与弟兄和好，要趁着都还在路上的时候。一有一个人不在路上，要对付这件事就不成功了。
　　我们要注意，这是何等严重的事！不能马虎，不能随便。要趁着还有今天，赶紧同弟兄和好，不要迟延！如果知道有弟兄在那里埋怨，就要注意。如果你有错，你要尽力量去认错，免得以后没有和好的机会。
　　接下去，主仍用人的话说，“恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”关于这一文钱的还，在解经方面如何解释，我们不去注意它，我们只注意在实行方面。我们要看见，这一件事必须完全解决才能了结。若不完全解决，就不能了结。主在这里，不是教训我们将来怎样受审判，也不是教训我们怎样关在监里，将来怎样出来；这都不是主所注意的。主所注意的，乃是今天就得和好，今天就得把每一文钱都还清，不要等到将来才去还。在路上的时候就得作，不要今又不作，盼望将来作。主就是要给我们看见，留到将来作是不上算的，是非常不上算的。
　　神的儿女要认真学习这一件事：物质的东西要赔偿，得罪人的地方要赔罪。常常赔偿，常常赔罪。不要让弟兄姊妹向我们埋怨。除非良心是那么干净，错不在我们。若是我们有错误的地方，我们就得承认。我们在行为上，不能有可指摘的地方。不能总是认为别人错，而自己是对的。你不管人在那里怎么怀怨，而你说你是对的，那总不行。
　
　　第一，你得罪的范围有多大，你认罪的范围也有多大。要照着神的话去作，不要走极端的路，不要过度。一过度，就要受撒但的攻击。如果得罪众人，就要向众人认罪；如果得罪个人，那就只须向个人认罪。得罪众人而只向个人认罪，那是不及；得罪个人却向众人认罪，那是太过。所以得罪的范围有多大，认罪的范围也有多大。至于作见证，那是另外一件事。有时候，得罪的是个人，因为愿意在弟兄姊妹中作见证，所以讲给弟兄姊妹听，那是另外一件事。关于赔罪或认罪，都只要按着得罪的范围作，不要越过那一个范围。这一点，要特别注意。
　　第二，在认罪的时候，总要彻底，不能为了你自己的情面或利益而有所隐藏。但是，有的时候，为了对方的益处，别人的益处，你应该好好的寻求，怎样认罪才是最好。或者只向他承认你有一件事得罪了他，而不必向他说得太详细。这些比较复杂的情形，当你自己难以决断的时候，最好与有经历的弟兄姊妹交通一下，请他们帮助你作得合式。
　　第三，关于赔偿的事，有时候，也许你的力量不及；但力量不及是一件事，存心要赔偿又是一件事。有的人虽然没有力量赔偿，可是，愿意赔偿的表示总得有。在没有力量赔偿的时候，可以先告诉他，“我要赔偿，但是今天我没有力量这样作，请你宽容我。我一有力量的时候，我要立刻作。”
　　第四，按着旧约圣经的命令，如果应该接受你赔偿的人已经去世了，如果他也没有亲属可接受所赔偿的，那就要把所赔偿的归与服事耶和华的祭司（民五8）。今天照着这一个原则，如果本人不在，就还给他的亲属；如果一个亲属都没有，可以交给教会。如果有人可以还，那就应该还给本人或有关的人，不能因为便当而交给教会，这是不可以的。还有，如果有人要赔罪，而对方的人已经去世了，好像是没有赔罪的机会了，那也可以照同样的原则，对教会去承认这一件事。
　　第五，认罪的时候，要特别注意不要受良心的控告。很可能一个人为着赔罪的缘故，良心一直受控告。所以要一直看见主的血洗净你的良心，主的死叫你在神面前有无亏的良心，主的死叫你能亲近神。这总是事实。而另一方面，你总得看见，你在人面前，为着要作一个洁净的人，所以对于许多的罪都要对付。在物质上得罪人的也罢，在事情上得罪人的也罢，总是对付清楚。不过千万不要让撒但给你过度的控告。
　　第六，认罪和疾病得医治也有关系。雅五16∶“你们要彼此认罪，互相代求，使你们可以得医治。”认罪的结果是神医治疾病。许多时候，在神的儿女中间有事情拦阻的时候，自然而然会产生疾病。如果彼此认罪，病就除去。
　　盼望弟兄姊妹对于赔罪和赔偿能彻底的作，－雅各书一直保守自己的清洁。如果有得罪人的地方，－雅各书一面要在神面前认罪，－雅各书一面要认真在人面前对付，这样，良心就能刚强起来。良心刚强了，才能在属灵的路上有进步。
　　读经：　　利未记六章一至七节：“耶和华晓论谕摩西说，若有人犯罪，干犯耶和华，在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”
--------本段经节汇集--------
利6:1  
耶和华对摩西说，
利6:2  
若有人犯罪，对耶和华行事不忠实，在同伴寄存于他的物上，或交给他的抵押品上，行了诡诈，或是抢夺或是欺压同伴，
利6:3  
或是捡了遗失的物却不说实话；他若在这些事的任何一件上起了假誓，因而犯了罪；
利6:4  
他既犯罪有了罪过，就要归还他所抢夺的，或是因欺压所得的，或是人寄存于他的，或是所捡的遗失之物，
利6:5  
或是起假誓所得的什么物；他要全数归还，另外加上五分之一，在查出他有罪过的日子交给本主。
利6:6  
他还要照你所估定的价，把他的赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。
利6:7  
祭司要在耶和华面前为他遮罪；他无论行了什么事，以致有了罪过，都必蒙赦免。
------------------------
　　马太福音五章二十三至二十六节：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”
--------本段经节汇集--------
太5:23  
所以你在祭坛前献礼物，若想起你的弟兄向你怀怨，
太5:24  
就要把礼物留在坛前，先去与你的弟兄和好，然后来献礼物。
太5:25  
你同告你的对头还在路上，要赶紧与他和息，免得他把你交给审判官，审判官交给差役，你就下在监里了。
太5:26  
我实在告诉你，非到你还清最后一分钱，你绝不能从那里出来。
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　　我们信主之后，必须有一个赔罪的习惯，必须有一个赔偿的习惯。我们如果得罪了什么人，或者亏欠了什么人，我们应当学习赔罪或赔偿。我们一面要在神面前认罪，一面要在人面前赔罪和赔偿。人如果在神面前不认罪，在人面前没有赔罪和赔偿，这一个人的良心，就很容易在神面前变成刚硬。良心一变成刚硬，就会有一个基本的困难发生，那就是神的光很不容易在他身上照亮。人必须有这一种赔罪和赔偿的习惯，才能保守他在神面前有一个敏锐的良心。　　有一位为主作工的弟兄，常常喜欢问人一句话，“你最近一次的向人赔罪，是在什么时候？”一个人最近一次的向人赔罪如果是隔了很久的间，甚至于隔了许多年，那么这个人的良心必定有了问题。因为人得罪人是常有的事，如果人得罪了人而没有什么感觉，这就证明这一个人的良心有毛病，不够正常。所以，只要看你最近一次向人赔罪离开现在时间的长短，就能知道你与神中间有没有出事情。隔开的时间长，就证明在灵里面缺了光；隔开的时间短，在最近还向人赔过罪的，这就证明良心的感觉相当敏锐。我们要活在神的光中，就需要有一个能感觉的良心。要我们的良心有感觉，我们就得在神面前继续的在那里定罪为罪。我们要向神认罪，我们也要向人赔罪或赔偿。　　如果只得罪神而与人无关的，那就不需要向人去赔罪。我们不愿意有人作过度的事。任何的弟兄姊妹，如果他所犯的罪，只得罪神而与人无关的，那就只需要向神认罪，绝不需要向人认罪。这一个原则要请弟兄姊妹注意。　　什么种的罪是得罪人的罪呢？得罪了人，亏欠了人，应当如何赔罪、如何赔偿呢？我们要清楚知道这些事，就要好好的来看这里所引的两处圣经。
　
　　赎愆祭有两方面：一方面是利未记五章所记的，另一方面是利未记六章所记的。五章是告诉我们，对于那些零零碎碎的罪，应该在神面前认罪，也应该献上祭去求赦免。六章是告诉我们，如果在物质上得罪了人，光是在神面前献祭还不够，还应该向着所得罪的人去赔偿。我们从利未记六章的赎愆祭里面可以看见，我们如果在物质上得罪了人，就应该向着人去对付。当然也需要到神面前去认罪，去求赦免，但是光在神面前对付而不到人面前去对付，那是不行的。我们绝不能求神代替被我们所得罪的人来赦免我们的罪。
--------本段经节汇集--------
利未记五章（略，若需要被汇集，请勾选“不忽略整章”）
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
利未记五章（略，若需要被汇集，请勾选“不忽略整章”）
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　在人这边，我们应当怎样对付呢？我们要把利未记六章的赎愆祭来看一下：
--------本段经节汇集--------
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　利未记六章二至七节∶“若有人犯罪，干犯耶和华。”─所有的罪，都是干犯耶和华的。─“在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”所以，人在物质上得罪了谁，亏欠了谁，他要对人作清楚了，才能蒙赦免。如果他对人没有作清楚，就不能蒙赦免。
--------本段经节汇集--------
利6:2  
若有人犯罪，对耶和华行事不忠实，在同伴寄存于他的物上，或交给他的抵押品上，行了诡诈，或是抢夺或是欺压同伴，
利6:3  
或是捡了遗失的物却不说实话；他若在这些事的任何一件上起了假誓，因而犯了罪；
利6:4  
他既犯罪有了罪过，就要归还他所抢夺的，或是因欺压所得的，或是人寄存于他的，或是所捡的遗失之物，
利6:5  
或是起假誓所得的什么物；他要全数归还，另外加上五分之一，在查出他有罪过的日子交给本主。
利6:6  
他还要照你所估定的价，把他的赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。
利6:7  
祭司要在耶和华面前为他遮罪；他无论行了什么事，以致有了罪过，都必蒙赦免。
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　　这里说到六样亏欠人的罪：　　第一，在邻舍交付他的物上，行了诡诈。别人把东西托他保管，他故意把好的、有价值的、他所喜欢的留下，把不好的换给人，这是有诡诈在里面，这在神面前是犯了罪。我们对于人所交托的东西，不只不应该行诡诈，并且应该忠心保管。神的儿女要常常注意，别人寄放的东西，要好好的保管。如果你没有力量替他保管，宁可不给他寄放；既然给他寄放了，就当尽力保管。如果因为你的不忠心而出了事情，这也是亏欠人的。　　第二，在交易上行了诡诈，或者说在买卖上行了诡诈。在交易上，在买卖上，行了诡诈，撒了谎，用不正当地方法去营利，把不该得的东西变成自己所有的，这在神面前是犯了罪，应该严格的对付。　　第三，抢夺人的财物。虽然这一个也许在弟兄中间不会发生，但是这话非说不可。没有一个人可以用抢夺的方法去得着任何的东西。如果有人借着地位权势去得着东西，叫任何别人的东西变作他自己所有的，这是罪。　　第四，欺压邻舍。人用任何的地位，用任何的势力，欺压别人，叫自己上算的，这都是罪。从神的眼光来看，神的儿女不可作这样的事。这一种的行为，是非对付不可的。　　第五，在捡了遗失的物上，行了诡诈。这一点，初信的人特别要注意。在别人遗失的物上，有许多人行了诡诈。有，变作没有；多，变作少；好，变作坏；这都是诡诈。有，给你说到没有了；多，给你说到少了；好，给你说到坏了；这都是诡诈。人家遗失了东西，你在那里占人的便宜，你从中取利，从中得着好处，这是罪。基督徒不可以拾人的东西。就是拾来了，还要替人保存，还要设法把它送还给人。绝不可把你所拾的东西，算作你自己的东西。拾东西是不可以的，利用其他方法去占有别人的东西，更是不可以。无论用那一种不义的方法，把别人所有的变作自己的，都是错的。一切自己上算而叫别人吃亏的事，信徒总是不应当作。　　第六，说谎起誓。因着任何物质的东西说谎起誓的，都是罪。明明是知道的，却说不知道；明明是看见的，却说没有看见；明明是有的，却说没有；凡是起假誓的，都是罪。　　“在这一切的事上犯了什么罪，”这里都是指着在物质上亏欠人说的。有一件基本的事，是神的儿女应当一直学习的，就是不要把别人的东西变作自己的东西。是别人的东西，就是别人的东西。不可把别人的东西变作自己的东西。凡在以上所说的一切事上行诡诈使别人吃亏的，都是犯罪。　　弟兄姊妹，你如果在任何的东西上，有任何的不诚实在里面，有任何叫你自己多得着，而叫别人吃亏的，有从这六样不同的方法里得来的，你就是犯了罪，你就得好好的去对付这些罪。
　
　　我们要学习在神面前保持公义的行为，和一个无亏的良心。在这里，我们看见神的话是说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”这一个“还”字，是何等的紧要。赎愆祭是两方面的：一面在神面前是“挽，”另一面在人面前要“还。”你千万不要以为在神面前“挽”了，就够。总得在人面前“还”了，才够。不还，不够。利未记五章的那一个赎愆祭，是为着解决在物质上没有叫人受亏损的罪，那当然不必还；但六章所说的犯罪是在物质上叫人受了亏的，那就非归还不可。你光是借着祭来“挽，”不够；你必须要“还”才够。所以说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”所有犯罪得来的都必须归还。归还他所抢夺的，归还他用欺压所得着的，归还人所交付他的，归还人遗失被他所捡得的，或者归还他因什么物起了假誓而得的。这些都要归还。
--------本段经节汇集--------
利未记五章（略，若需要被汇集，请勾选“不忽略整章”）
但以理书六章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　应该怎样归还呢？“就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。”在这里，有三件事情要注意：　　第一，要如数归还，不还不行，少还也不行。没有一个人能够以为向人认罪就行了。那一件东西老是摆在你家里，就证明你不对，你非如数归还不可。　　第二，神不只要我们如数归还，神要我们还的时候，还要加上五分之一。为什么要加上五分之一呢？原则是这样：你总要还得充分。你拿了人家的钱，你拿了人家的东西，神总是要你按着完全的代价，再加上五分之一去还人。神不愿意祂的儿女只作仅仅够的事。要像印书一样，总得左右上下有空白的边。向人赔罪、赔偿，不要作得那么紧，总要宽一些，要充分才好。　　有的人在那里认罪，不要说加上五分之一，甚至比原来的五分一还差得多。他在那里认罪说，“我在这一件事情上是得罪了你，但在那一件事情上我是不错的；在那一件事情上，我没有得罪你，是你得罪我。”这是算账，不是认罪。你如果要赔罪，不要这么紧。赔罪，多赔一点不要紧，宁可多赔，不要少赔。谁叫你犯罪呢？要赔人家东西，就要多赔一点。不可以拿了人家的东西，又只还那么一点。总得要充分才好。　　神的儿女作事，总得有神儿女的体统，连认罪也得有神儿女的体统。像算账那样的认罪，绝不是神儿女的认罪。神的儿女该痛痛快快的认自己的错，再加上五分之一。没有一个人在认罪的时候可以斤斤较量的。如果在那里算我多少、你多少，那实在不像基督徒作的事。“我本来不生气，就是因为你那一句话，我生气了。我承认我的错，你也得承认你的错。”这完全是算账，这不是赔罪。你既然是赔罪，就得多赔一点。你在赔罪的事情上，要宽一点。不要很节省的在那里赔罪，宁可很宽裕的在那里作这一件事。　　我们赔罪或赔偿的时候，加上五分之一，有一个好处，就是使你知道得罪人是亏本的事，下次不能再作了。初信的弟兄姊妹要学习知道，得罪人是一时占便宜，后来要蚀本的。拿的时候是五分之五，还的时候要五分之六。拿的时候是很便宜的，还的时候你不只要如数归还，还要再加上五之一。　　第三，这一种的赔罪和归还，应当越快作越好。这里说，“在查出他有罪的日子，要交还本主。”如果你有力量，如果那一件东西还在，那么在查出有罪的日子，就得归还。这些事是很容易拖延的，但是神的儿女对于赔罪或赔偿的事越拖，他那一个感觉就越不行。什么时候你得着光，什么时候你就得作。归还，总得在当天就归还。盼望弟兄姊妹从开始作基督徒起，就走正直的路。千万不要一直作占便宜的人，而不作公义的人。基督徒活在地上基本的原则，总是不作占便宜的人。一切的占便宜，都是不对的。要从起头就不占便宜，从起头就作公义的人。　　你这样还了，还不够。你不要以为你得罪了人，向人赔罪了，向人赔偿了，就完了。要知道事情还没有了。“也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。”所以，你向人赔罪或赔偿以后，还得到神面前去求赦免。五章里的那一个赎愆祭，因为在物质上没有亏欠人，所以只要到神面前去对付就够了；但六章是说对于人有亏欠，所以要在人面前对付好了，才能到神面前求赦免，结果怎样呢？“祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”这一件事是主所要的：凡在物质上亏欠人的，都应该尽力量去归还，然后靠着主的血，来到神面前求赦免。
--------本段经节汇集--------
但以理书六章（略，若需要被汇集，请勾选“不忽略整章”）
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　　我们不要以为这是很浅的事。我们一不小心，就会占人的便宜，就亏欠了人。我们要记得，这是神的儿女一生一世都得注意的：在什么东西上亏欠了人，就应当归还，并且要到神面前去求赦免。
　
　　现在，我们要看第二处圣经，就是马太五章。马太五章所说的和利未记六章所说的不同。利未记六章说的乃是完全在物质上的亏欠，马太五章所说的不完全是物质上的亏欠。
--------本段经节汇集--------
马太福音五章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音五章（略，若需要被汇集，请勾选“不忽略整章”）
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
利未记六章（略，若需要被汇集，请勾选“不忽略整章”）
马太福音五章（略，若需要被汇集，请勾选“不忽略整章”）
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　　马太五章二十三至二十六节：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”这里所说的一文钱，不是专指在物质上的一文钱，这里的意思乃是指那一个亏欠说的。
--------本段经节汇集--------
太5:23  
所以你在祭坛前献礼物，若想起你的弟兄向你怀怨，
太5:24  
就要把礼物留在坛前，先去与你的弟兄和好，然后来献礼物。
太5:25  
你同告你的对头还在路上，要赶紧与他和息，免得他把你交给审判官，审判官交给差役，你就下在监里了。
太5:26  
我实在告诉你，非到你还清最后一分钱，你绝不能从那里出来。
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　　主说，“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨…。”这是特别说到神的儿女之间的事，弟兄和弟兄之间的事。你到祭坛上去献礼物给神，你在那里向神有所献的时候，你忽然想起弟兄向你怀怨，这一个“想起”就是神给你的引导。许多时候，关于这一类的事，圣灵会将合式的思想摆在你里面，会将合式的记忆摆在你里面。当你在那里记得的时候，当你在那里想起的时候，你不要把那一个思想摆在旁边，以为这不过是思想而已，你应当一想起那一件事，就去对付清楚。　　你如果想起弟兄向你怀怨，那必定是因你有了亏欠。你对弟兄有亏欠，可能是物质方面，可能不是物质方面。也许是你得罪他，作了一件不义的事在他身上。这里所注意的点，不是在物质，而是在你有使人怀怨的事。初信弟兄姊妹该知道，你如果得罪了一个人，不去认错，不去求赦免，那只要他在神面前提起你的名字，叹一口气，你就了了。你所有献上给神的，都不蒙悦纳；你所有献上的祷告，都不蒙垂听。你千万要注意，不要让有的弟兄姊妹到神面前去为你叹息。因为他一叹息，你在神面前就没有路。如果你作一件事，是你错了，是你不义，是你得罪了人，是你叫人受了伤，那不必他到神面前去控告你，只要他到神面前去说一声“哎哟，某人，”只要他“哎哟”一声，就使你所献上的都不蒙悦纳。只要他为你在神面前叹一口气就够。千万不要让有的弟兄，有的姊妹，有理由、有地位，到神面去为你叹一口气。如果你有原因给他去叹息，那你属灵的路就断了，你所有献给神的礼物都没有用。　　你到祭坛上去献礼物的时候，如果想起有弟兄向你怀怨，对你有叹息，倒不如不要献。你要献给神，是该的，但是，要“先去同弟和好，然后来献礼物。”礼物是神所要的，但是总应当先去同人和好。不能同人和好的，就不能到神面前来献礼物。所以必须“把礼物留在坛前，先去同弟兄和好，然后来献礼物。”你看见这条路么？你总得先去同弟兄和好。什么叫作同弟兄和好？究是你要除去弟兄对你的怒气。或者是你去赔偿，或者是你去赔罪，你总得作到他满意为止。不是加上五分之一、十分之一的问题，乃是和好的问题。和好的意思，就是满足他的要求。你总得作到他满足为止。　　你得罪了他，你对他有亏欠，你使他心里起不平，你使他感觉你不义，你使他在神面前叹气，那你在神面前属灵的交通就断了，属灵的路就断了。也许你还一点不觉得你是活在黑暗里，你还觉得你行，但是你所有献在祭坛上的礼物都不行。不要说你向神要，就是你给神都不行；不要说你不能求神听你，就是你要献上去也不得上去。虽然什么都摆在坛上，但是神什么都不喜欢。所以，你到神的坛前来的时候，你要先得着弟兄的满意。无论他有什么要求，总要尽你力量所能作得到的去满足他。你应该学习满足神公义的要求，也满足弟兄公义的要求。你只有作到这一个地步，你才能把你的礼物献上给神。这是相当严肃的。　　所以，我们不要轻易得罪人。特别是一个弟兄或者一个姊妹，你不要轻易得罪他。你如果得罪他，你就自然而然落在审判之下，很不容易恢复。主在这里有一句话是很着重的：“你同告你的对头还在路上，就赶紧与他和息。”在这里有一个弟兄，你对待他有不义的地方，他在神面前有不平。主在这里用人的话对我们说，他好比告状的一样，他是告你的对头。这一句话很好：“你同告你的对头还在路上。”今天大家都还在路上，他还没有去世，你也没有去世；他在这里，你也在这里；他是在走路，你也是在走路；你要赶紧与他和好。因为很容易有一天你不在这里，你不在路上了；或者他不在这里，他不在路上了。谁也不知道谁要先去。到那一个时候，你就太迟了。当他和你都还在路上的时候，大家都还在这里的时候，还有机会可以讲得通的时候，还有机会可以认罪的时候，你要赶紧与他和好。救恩的门，不是永久开的；弟兄彼此认罪的门，也不是永久开的。许多的时候，有弟兄会懊悔，因为他连认罪机会都没有了，有一个已经不在路上了。所以，你如果对人有亏欠，总得趁机会，趁大家都在路上的时候，就赶紧与他和好。我们不知道他明天在不在，我们也不知道自己明天在不在，所以，与弟兄和好，要趁着都还在路上的时候。一有一个人不在路上，要对付这件事就不成功了。　　我们要注意，这是何等严重的事！不能马虎，不能随便。要趁着还有今天，赶紧同弟兄和好，不要迟延！如果知道有弟兄在那里埋怨，就要注意。如果你有错，你要尽力量去认错，免得以后没有和好的机会。　　接下去，主仍用人的话说，“恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”关于这一文钱的还，在解经方面如何解释，我们不去注意它，我们只注意在实行方面。我们要看见，这一件事必须完全解决才能了结。若不完全解决，就不能了结。主在这里，不是教训我们将来怎样受审判，也不是教训我们怎样关在监里，将来怎样出来；这都不是主所注意的。主所注意的，乃是今天就得和好，今天就得把每一文钱都还清，不要等到将来才去还。在路上的时候就得作，不要今又不作，盼望将来作。主就是要给我们看见，留到将来作是不上算的，是非常不上算的。　　神的儿女要认真学习这一件事：物质的东西要赔偿，得罪人的地方要赔罪。常常赔偿，常常赔罪。不要让弟兄姊妹向我们埋怨。除非良心是那么干净，错不在我们。若是我们有错误的地方，我们就得承认。我们在行为上，不能有可指摘的地方。不能总是认为别人错，而自己是对的。你不管人在那里怎么怀怨，而你说你是对的，那总不行。
　
　　第一，你得罪的范围有多大，你认罪的范围也有多大。要照着神的话去作，不要走极端的路，不要过度。一过度，就要受撒但的攻击。如果得罪众人，就要向众人认罪；如果得罪个人，那就只须向个人认罪。得罪众人而只向个人认罪，那是不及；得罪个人却向众人认罪，那是太过。所以得罪的范围有多大，认罪的范围也有多大。至于作见证，那是另外一件事。有时候，得罪的是个人，因为愿意在弟兄姊妹中作见证，所以讲给弟兄姊妹听，那是另外一件事。关于赔罪或认罪，都只要按着得罪的范围作，不要越过那一个范围。这一点，要特别注意。　　第二，在认罪的时候，总要彻底，不能为了你自己的情面或利益而有所隐藏。但是，有的时候，为了对方的益处，别人的益处，你应该好好的寻求，怎样认罪才是最好。或者只向他承认你有一件事得罪了他，而不必向他说得太详细。这些比较复杂的情形，当你自己难以决断的时候，最好与有经历的弟兄姊妹交通一下，请他们帮助你作得合式。　　第三，关于赔偿的事，有时候，也许你的力量不及；但力量不及是一件事，存心要赔偿又是一件事。有的人虽然没有力量赔偿，可是，愿意赔偿的表示总得有。在没有力量赔偿的时候，可以先告诉他，“我要赔偿，但是今天我没有力量这样作，请你宽容我。我一有力量的时候，我要立刻作。”　　第四，按着旧约圣经的命令，如果应该接受你赔偿的人已经去世了，如果他也没有亲属可接受所赔偿的，那就要把所赔偿的归与服事耶和华的祭司（民五8）。今天照着这一个原则，如果本人不在，就还给他的亲属；如果一个亲属都没有，可以交给教会。如果有人可以还，那就应该还给本人或有关的人，不能因为便当而交给教会，这是不可以的。还有，如果有人要赔罪，而对方的人已经去世了，好像是没有赔罪的机会了，那也可以照同样的原则，对教会去承认这一件事。
--------本段经节汇集--------
民5:8  
那人若没有亲属可以接受所赔还的，所赔还的就要归与耶和华，就是归与祭司；另外加上遮罪的公绵羊，为他遮罪。
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　　第五，认罪的时候，要特别注意不要受良心的控告。很可能一个人为着赔罪的缘故，良心一直受控告。所以要一直看见主的血洗净你的良心，主的死叫你在神面前有无亏的良心，主的死叫你能亲近神。这总是事实。而另一方面，你总得看见，你在人面前，为着要作一个洁净的人，所以对于许多的罪都要对付。在物质上得罪人的也罢，在事情上得罪人的也罢，总是对付清楚。不过千万不要让撒但给你过度的控告。　　第六，认罪和疾病得医治也有关系。雅各书五章十六节∶“你们要彼此认罪，互相代求，使你们可以得医治。”认罪的结果是神医治疾病。许多时候，在神的儿女中间有事情拦阻的时候，自然而然会产生疾病。如果彼此认罪，病就除去。
--------本段经节汇集--------
雅5:16  
所以你们要彼此认罪，互相代祷，使你们可以得医治。义人的祈求发动起来，是大有能力的。
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　　盼望弟兄姊妹对于赔罪和赔偿能彻底的作，一直保守自己的清洁。如果有得罪人的地方，一面要在神面前认罪，一面要认真在人面前对付，这样，良心就能刚强起来。良心刚强了，才能在属灵的路上有进步。
　Scripture Reading: Lev. 6:1-7; Matt. 5:23-26
　
Ⅰ
　
A CONSCIENCE VOID OF OFFENSE
　After we have believed in the Lord, we must build up a habit of confessing and recompensing. If we have offended anyone or have come short of anyone, we should learn to confess or to recompense. On the one hand, we have to confess to God, and on the other hand, we have to confess to and recompense man. If a man does not confess to God nor apologize or recompense man, his conscience will easily become hardened. Once the conscience becomes hardened, a serious and fundamental problem develops: It becomes difficult for God’s light to shine into a man. A person must build up a habit of confessing and making recompense so that he can maintain a sensitive and keen conscience before the Lord.
　There was once a worker of the Lord who used to ask others, “When was the last time you confessed to someone?” If it has been a long time since a person’s last confession to another person, there has to be some problem with this person’s conscience. We often offend others. If a person has offended someone yet has no feeling about it, his conscience must be sick or abnormal. The length of time since your last confession is an indication of whether or not there is a problem between you and God. If the period of time is long, it proves that there is a lack of light in your spirit. If the time is short, that is, if you recently have made a confession to others, it proves that the feeling of your conscience is still sensitive. In order to live under God’s light, we need a sensitive conscience, and in order for our conscience to remain sensitive, we need to continually condemn sin as sin. We need to confess to God, and we also need to make confessions and recompenses to man.
　If we have offended God and the offense has nothing to do with man, we do not need to confess to man. We should not overdo anything. If a brother or sister’s sins are unrelated to man, having only offended God, he or she only needs to confess to God; there is absolutely no need to confess to man. I hope that we will pay attention to this principle.
　What kind of sins offend man? How should a person apologize to another person or recompense another person when he offends him or comes short in his dealings with him? In order to be clear about this, we need to carefully study two portions of Scriptures.
　
Ⅱ
　
THE TRESPASS OFFERING IN LEVITICUS 6
　There are two sides to the trespass offering: One is revealed in Leviticus 5 and the other in Leviticus 6. Chapter five tells us that we should confess to God and offer up sacrifices for forgiveness of our miscellaneous sins. Chapter six tells us that it is not enough to offer up a sacrifice to God if we have offended a person materially; we should also restore something to the offended party. Chapter six says that if we have offended anyone in material things, we should take care of the matter with men. Of course, we also need to confess to God and ask for His forgiveness. But just dealing with God is not enough. We cannot ask God to forgive us on behalf of the ones whom we have offended.
　How should we take care of the matter from man’s side? Let us look at the trespass offering in Leviticus 6.
　
A
　
Some Sins That Are Trespasses against Man
　Leviticus 6:2-7: “When a person sins and acts unfaithfully against Jehovah,”—All sins are ultimately trespasses against Jehovah—“and lies to his fellowman in regard to a deposit or a security, or through robbery, or if he has extorted from his fellowman, or has found what was lost and lied about it, and has sworn falsely—concerning any of the things a man may do to sin thereby—then it shall be, when he sins and is guilty, that he shall return what he took by robbery, or what he got by extortion, or the deposit which was deposited with him, or the lost thing which he found, or anything about which he swore falsely; he shall make restitution for it in full and add to it one-fifth more; he shall give it to whom it belongs on the day he is found guilty. Then he shall bring to the priest his trespass offering to Jehovah, a ram without blemish from the flock, according to the valuation, for a trespass offering. And the priest shall make propitiation for him before Jehovah, and he shall be forgiven for whatever he may have done by which he has become guilty.” A person who has offended anyone or transgressed against anyone in material things has to settle it with men before he can be forgiven. If he does not settle it with men, he will not be forgiven.
　There are six kinds of transgressions against man in these verses:
　
⑴
　
Lying to one’s fellowman in regard to a deposit: This means to be entrusted with something and then to purposely withhold the good and costly portions while surrendering the inferior portions. This is lying, and it is a sin before God. We should not lie to others in regard to their deposit but rather guard it faithfully. God’s children should always guard faithfully the things that others have entrusted to them. If we cannot guard it, we should not accept such a deposit. Once we accept it, we should do our best to guard it. If anything happens to it through our unfaithfulness, we have trespassed against man.
　
⑵
　
Lying to one’s fellowman in regard to a security: This means to deal falsely or to lie in business transactions or to profit through improper means or to usurp something that is not yours in trade. This is to sin before the Lord, and it should be dealt with in a strict way.
　
⑶
　
Robbing a fellowman: Although this may not happen among the saints, we still have to say something about it. No one may acquire anything by way of robbery. Anyone who tries to usurp the possessions of others by means of his status or power has committed a sin.
　
⑷
　
Extorting from one’s fellowman: It is a sin to take advantage of anyone through the influence of one’s own position and power. In God’s eyes His children should never do such a thing. This kind of conduct must be dealt with.
　
⑸
　
Finding what is lost and lying about it: New believers must pay special attention to this matter. Many people have lied about the things which others have lost. To turn something into nothing, to reduce much to little, or to exchange what is bad for what is good is the same as lying. Something is there, yet you say that nothing is there. There may be much, but you say that there is little. Something may be good, but you say that it is bad—all this is lying. Others have lost something, and you take advantage of them, extorting some gain and benefit out of them; this is sin. A Christian must not take possession of others’ belongings and make them his own. If you have picked up something by accident, you have to guard it well and return it to the owner. Never claim lost items as your own. It is wrong to keep lost articles; it is more wrong to usurp the possessions of others by illegal means. To turn other’s possessions into one’s own by any unrighteous means is wrong. A believer should not do anything that profits himself at the expense of others.
　
⑹
　
Swearing falsely: It is a sin to swear falsely concerning any material thing. You know something, yet you say that you do not know. You have seen something, yet you say that you have not seen it. Something is there, yet you say that nothing is there. Anyone who swears falsely has sinned.
　“Concerning any of the things a man may do to sin thereby”—this refers to transgressions against men in terms of material things. God’s children should learn and always remember this lesson—they should not make the possessions of others their own. The possessions of others belong to them. Do not make their possessions yours. Whoever swears falsely in any of the things mentioned above and transgresses against others has sinned.
　Brothers and sisters, if there is any dishonesty in anything you do, if you have acquired anything at the expense of others, or if you have acquired anything by means of these six ways, you have sinned. You have to deal with these sins thoroughly.
　
B
　
How to Return
　Our manner of life has to be righteous, and our conscience must be void of offense before God. God’s Word says, “Then it shall be, when he sins and is guilty, that he shall return what he took by robbery” (v. 4). The word return is very important. There are two aspects to the trespass offering. On the one hand, there is the need of propitiation before God. On the other hand, there is the need to “return” to man that which has been taken. Do not think that propitiation before God is sufficient. You must also return to man that which has been taken. If you do not return it, something is lacking. The trespass offering in Leviticus 5 deals with sins that do not involve material transgressions against people. Of course, there is no need to return anything in that case. But the sins spoken of in chapter six involve material loss, in which case one must return something. Propitiation through sacrifice was not enough. One still had to “return” that which was taken. This is why verse 4 says, “Then it shall be, when he sins and is guilty, that he shall return what he took by robbery.” Everything acquired through sinful means must be returned. One must return what was taken by robbery, what was gained through extortion, what was deposited with him, whatever has been found, and whatever has been falsely sworn. All of these things must be returned.
　How does a person return these things? “He shall make restitution for it in full and add to it one-fifth more; he shall give it to whom it belongs on the day he is found guilty” (v. 5). Here are three things that we need to take note of.
　First, we have to make restitution in full. We are wrong if we do not make any restitution. We are equally wrong if our restitution is not made in full. No one should consider an apology as being sufficient. If the object in question remains in our house, it proves that we are still wrong; we have to return it in full.
　Second, God wants us to not only return in full, but also to add one-fifth more when we make a recompense. Why must we add one-fifth? According to this principle, we have to return abundantly. If we have taken money or things from others, God wants us to add one-fifth to the full amount when we return it. God does not want His children to return the bare minimum. In printing books one has to leave margins at the top, bottom, left, and right of a page. Similarly, we should not be stingy in apologizing to people and returning what has been taken from them. We must be generous and liberal.
　Some people do not add one-fifth to their recompense. In fact, they return much less than one-fifth of what was owed. They apologize by saying, “Although I offended you in this matter, I was not wrong in other matters. In other matters I did not offend you; rather, you offended me.” This is a settling of accounts, not a confession. If you want to confess, do not be that stingy. It is all right to apologize more than you need to, but do not apologize less. Why did you sin in the first place? Since you have to recompense now, be more generous. Do not take things away from others and then return only that much to them. You have to return generously.
　God’s children should behave in a way that is worthy of their dignity. Even in the matter of confession, we should do it in a way that is worthy of our dignity. An apology that is in the way of settling accounts is not the kind of confession that God’s children should have. God’s children should confess their transgressions thoroughly and add one-fifth to the recompense. No one should be calculating and unwilling to make the smallest of sacrifices when confessing. If you are concerned about how much each party owes the other when you apologize, you are not behaving like a Christian. Some people say, “I was not angry at first, but your words made me angry. Since I have confessed my wrong already, it is your turn to confess your wrong.” This is altogether a matter of settling accounts; this is not a confession. If you are making a confession, you should go an extra mile. Be more generous in the matter of confession. Do not withhold anything in your confession; instead, try to be liberal in it.
　Adding one-fifth to our confession or recompense reminds us that offending others is a losing proposition and that we should never do it again. When a new believer offends others, he should realize that he will suffer loss eventually, even though he may gain something temporarily. He took five-fifths, but he has to return six-fifths. It is easy to take something from someone. But when you return it, you have to not only return it in full but also add one-fifth.
　Third, we should make our confession and recompense as soon as possible. Verse 5 says, “He shall give it to whom it belongs on the day he is found guilty.” If it is within our ability to return the object, or if the object in question is still in our hand, we should return it on the day we learn of this sin. It is easy for people to delay in this matter. But the more God’s children put off confession and recompense, the more their feeling will become dull. As soon as we receive the light, we have to act upon it. We have to return it that very day. Hopefully, our brothers and sisters will take a straight path from the day they become a Christian. We should never take advantage of others and never be unrighteous. The basic principle of the Christian life on earth is not to take advantage of others. Taking advantage of others in any way is wrong. We must not take advantage of others. Instead, we must be righteous from the very beginning.
　We have to give back to others. But this is not all. We should not think that everything is settled after we have made our apology and recompense. The matter is not settled. “Then he shall bring to the priest his trespass offering to Jehovah, a ram without blemish from the flock, according to the valuation, for a trespass offering” (v. 6). After we have confessed to and recompensed others, we still have to go to God for forgiveness. The trespass offering in chapter five deals with just God because no material loss is involved. But chapter six speaks of transgression against man. Therefore, one must deal with man first, before going to God to ask for forgiveness. Before a matter has been settled with man, one cannot go to God to ask for forgiveness. What happens once one has settled the matter with man and has asked for forgiveness before God? “The priest shall make propitiation for him before Jehovah, and he shall be forgiven for whatever he may have done by which he has become guilty” (v. 7). This is what the Lord wants. Whoever has transgressed materially against man should try his best to make recompense. Then he can come before God and ask for forgiveness through the Lord’s blood.
　We should not consider this as a trivial matter. Once we are careless, we take advantage of others and transgress against them. God’s children should remember this point and pay attention to it all their lives. In whatever matter they have transgressed against others, they should return these things to them and ask God for forgiveness.
　
Ⅲ
　
THE TEACHING OF MATTHEW 5
　Now let us turn to another portion—Matthew 5. This chapter is different from Leviticus 6, which speaks of transgressions against man just in terms of material things. Matthew 5 deals with more than just transgressions in material things.
　Matthew 5:23-26 says, “Therefore if you are offering your gift at the altar and there you remember that your brother has something against you, leave your gift there before the altar, and first go and be reconciled to your brother, and then come and offer your gift. Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.” The quadrans spoken of here do not refer to just physical quadrans. They refer to the principle of coming up short in something.
　The Lord says, “Therefore, if you are offering your gift at the altar and there you remember that your brother has something against you.” This specifically refers to disputes among God’s children and among the brothers. If you are offering a gift at the altar, that is, if you are offering something to God, and suddenly remember that your brother has something against you, this remembering is God’s leading. The Holy Spirit often gives you a necessary thought and reminds you of necessary things. When you remember something or are reminded of something, do not put the thought aside and think that it is merely a thought. As soon as you remember something, you should carefully deal with it.
　If you remember that your brother has something against you, this means you have transgressed against him. Your transgression may or may not be in material things. Perhaps you have offended him by acting unrighteously towards him. The emphasis is not on material things but on that which sets others against you. A new believer should realize that if he offends a person and does not apologize and ask for forgiveness, he is finished as soon as the offended party mentions his name and sighs before God. Whatever he offers to God will not be accepted. Whatever he prays will be turned down. We should not allow any brother or sister to sigh before God because of us. Once he or she sighs, we are finished before God. If we have done something wrong or if we have offended or hurt someone, the offended party need not accuse us before God. All he has to say before God is, “Oh! So-and-so...” or, for that matter, he just needs to utter an “Oh” and whatever we offer to God will be rejected. All he has to do is sigh a little because of us before God. We must not give any brother or sister the reason or the ground to sigh before God because of us. If we give him or her a reason to sigh, we will lose all our spiritual prospects and all our gifts to God will be annulled.
　If you are offering a gift at the altar and remember that your brother has anything against you or has any reason to sigh because of you, do not offer up your gift. If you want to offer to God, “First go and be reconciled to your brother, and then come and offer your gift.” God wants the gift, but you must first be reconciled to others. Those who are not reconciled to men will not be able to offer a gift to God. You must “leave your gift there before the altar, and first go and be reconciled to your brother, and then come and offer your gift.” Do you see the proper way? You must first go and be reconciled to your brother. What does it mean to be reconciled to one’s brother? It means to remove the brother’s wrath. You may need to either apologize or recompense. However, the point is to satisfy your brother. It is not a matter of adding one-fifth or one-tenth; it is a matter of reconciliation. Reconciliation means satisfying the other’s demand.
　When you have offended and transgressed against your brother, when he is disturbed and feels that you are unrighteous, and when you have caused him to sigh before God, your spiritual fellowship with God is interrupted; your spiritual prospects are gone. You may not have the slightest feeling that you are in darkness, and you may feel that you are all right, but the gift you offer at the altar has become void. You cannot ask anything of God. You cannot even give anything to God. You cannot offer anything to God, much less receive any answer from Him. You may have offered up everything on the altar, but God is not pleased with any of it. Therefore, when you come to God’s altar, you must first be reconciled to your brother. Whatever demands he has, you must try your best to satisfy him. Learn to satisfy the righteous requirement of God as well as the righteous requirement of your brother. You can offer your gift to God only after you have done this. This is quite serious.
　We should not offend others easily. In particular, we must not offend a brother or a sister lightly. If we offend a brother or a sister, we immediately fall under God’s judgment, and it is not easy to be recovered. In verse 25 the Lord emphasized, “Be well disposed quickly toward your opponent at law, while you are with him on the way.” Here is a brother who has suffered injustice at our hand; he is not at peace before God. The Lord’s words to us are in human terms. Our brother is like a plaintiff in a court of law. The expression while you are with him on the way is wonderful. Today we are all still on the way. Our brother has not died and neither have we. He is here, and we are here. He is on the way, and we are also on the way. We have to be well disposed quickly with him. It is very easy for us to not be here someday; it is very easy for us to not be on the way. It is also very easy for our brother to not be here and to not be on the way. No one knows who will go first. By then it will be too late to do anything. While he and we are still on the way, that is, while both parties are still here, there is the opportunity to speak to one another and apologize. We should be reconciled to each other quickly. The door of salvation will not be open forever. The same is true with the door of mutual confession among the brothers. Brothers have often regretted that they lost their opportunity to confess to each other; the offended party is no longer on the way. If we have any offense toward men, we should seize whatever opportunity we have to be reconciled to them quickly while we are both still on the way. We do not know whether or not others will be here tomorrow. We also do not know whether or not we ourselves will be here tomorrow. Therefore, we have to be well disposed with the brothers while we are still on the way. Once one party is no longer on the way, it is impossible to settle the matter.
　We have to realize how serious this matter is! You cannot be nonchalant or careless about it. While there is still today, be well disposed with your brother quickly! If you know that a brother has a complaint against you, you have to deal with it. You must try your best to apologize lest there be no opportunity to reconcile later.
　Following this, the Lord speaks again in human terms, saying, “Lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.” We will not go into biblical interpretation concerning the paying of the last quadrans. We are only pointing out the practice of paying the last quadrans. We have to see that this matter must be resolved properly. If we do not resolve it properly, the case will not be settled. The Lord is not speaking of a future judgment or of being thrown into and being released from an actual prison. The Lord’s emphasis is not on these things. His concern is that we would be reconciled today, that we would pay every quadrans today, not putting the matter off until later. We must do this while we are still on the way. We must not put off the matter today and hope that it will be resolved later. This is unwise, and it does not pay to leave the matter to the future.
　God’s children should learn this lesson well. We must make recompense when recompense is due and confession when confession is due. We should make recompense again and again and apologize again and again. We should not allow a brother or sister to harbor any complaint against us. If our conscience is pure, and the wrong is clearly not on our side, we can be at peace. Otherwise, if there is any wrongdoing on our part, we must confess. We must be above reproach in our conduct. We should not always think that others are wrong and we are right. It is certainly wrong to ignore the complaints of others and to instead insist that we are right.
　
Ⅳ
　
A FEW PRACTICAL CONSIDERATIONS
　First, the scope of your confession should be as wide as the scope of your offense. You should do everything according to God’s Word and should not take the extreme way. Do not overdo anything. Once you overdo, you will come under Satan’s attack. If you offend many people, you must confess to many people. If you offend only one individual, you should confess only to that individual. To confess to an individual when you have offended many people is to under-confess. To confess to many people when you have offended only one individual is to overdo. The scope of confession depends on the scope of offense. The scope of testifying is another matter. Sometimes you have offended one individual, but because you want to testify to the brothers and sisters, you tell them about it. That is another matter altogether. As far as apology and confession is concerned, it should only be according to the scope of the offense. We should not go beyond that scope. We have to pay particular attention to this point.
　Second, our confession must be thorough. We must not hide anything to save our “face” or our interest. There are, of course, times when we have to exercise due care in the way we confess; we have to take care of the interest and benefit of others. Perhaps we only should confess that we have offended others in a general way without going into detail. If we have difficulties in making decisions in complicated situations, it is best for us to fellowship with some experienced brothers and sisters so that they can help us do the right thing.
　Third, there may be times when you are unable to make the necessary recompense. However, the ability to recompense and the desire to recompense are two different things. Some may not be able to recompense, but at least they should have the desire to recompense. If one is unable to make recompense immediately, he should tell the offended one, “I want to recompense you, but I cannot do it today. Please bear with me; I will do it as soon as possible.”
　Fourth, the law in the Old Testament states that if the rightful recipient of one’s recompense has passed away and has left no relatives to accept the recompense, it should go to the priests who serve Jehovah (Num. 5:8). According to this principle, if the recipient of your recompense is no longer available, the recompense should go to his relatives. If he has no relatives, you should give it to the church. If you can make recompense to someone, you should give it to him or to his relatives. You cannot give it to the church for the sake of convenience. However, if someone wants to make confession but the offended party has passed away and there seems to be no opportunity to confess, he can confess the matter to the church according to this principle.
　Fifth, after making confession you need to make sure that you are not condemned in your conscience. It is possible for one’s conscience to suffer repeated condemnation even after he has confessed. We must be clear that the Lord’s blood has cleansed our conscience. His death has given us a conscience that is void of offense before God and has enabled us to draw near to God. All these are facts. However, we must see that in order to be clean before man, we need to deal with many sins. We need to settle all offenses in material things as well as in other matters. But we should not allow Satan to condemn us excessively.
　Sixth, confession is related to physical healing. James 5:16 says, “Therefore confess your sins to one another and pray for one another that you may be healed.” The result of confession is often God’s healing. Sickness often comes in when there are hindrances among God’s children. If we confess our sins one to another, our sickness will be healed.
　Hopefully, the brothers and sisters will be thorough in the matter of confession and recompense. This is the way to maintain their purity. If anyone has transgressed against man, he should confess his sins to God on the one hand, and he must deal with the matter seriously with man on the other hand. Only then will his conscience remain bold. When the conscience is bold, a person can make considerable progress in his spiritual pursuit.
 
　　读经：

　　利未记六章一至七节：“耶和华晓论谕摩西说，若有人犯罪，干犯耶和华，在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”

　　马太福音五章二十三至二十六节：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”
 
　Scripture Reading: Lev. 6:1-7; Matt. 5:23-26
　　我们信主之后，必须有一个赔罪的习惯，必须有一个赔偿的习惯。我们如果得罪了什么人，或者亏欠了什么人，我们应当学习赔罪或赔偿。我们一面要在神面前认罪，一面要在人面前赔罪和赔偿。人如果在神面前不认罪，在人面前没有赔罪和赔偿，这一个人的良心，就很容易在神面前变成刚硬。良心一变成刚硬，就会有一个基本的困难发生，那就是神的光很不容易在他身上照亮。人必须有这一种赔罪和赔偿的习惯，才能保守他在神面前有一个敏锐的良心。

　　有一位为主作工的弟兄，常常喜欢问人一句话，“你最近一次的向人赔罪，是在什么时候？”一个人最近一次的向人赔罪如果是隔了很久的间，甚至于隔了许多年，那么这个人的良心必定有了问题。因为人得罪人是常有的事，如果人得罪了人而没有什么感觉，这就证明这一个人的良心有毛病，不够正常。所以，只要看你最近一次向人赔罪离开现在时间的长短，就能知道你与神中间有没有出事情。隔开的时间长，就证明在灵里面缺了光；隔开的时间短，在最近还向人赔过罪的，这就证明良心的感觉相当敏锐。我们要活在神的光中，就需要有一个能感觉的良心。要我们的良心有感觉，我们就得在神面前继续的在那里定罪为罪。我们要向神认罪，我们也要向人赔罪或赔偿。

　　如果只得罪神而与人无关的，那就不需要向人去赔罪。我们不愿意有人作过度的事。任何的弟兄姊妹，如果他所犯的罪，只得罪神而与人无关的，那就只需要向神认罪，绝不需要向人认罪。这一个原则要请弟兄姊妹注意。

　　什么种的罪是得罪人的罪呢？得罪了人，亏欠了人，应当如何赔罪、如何赔偿呢？我们要清楚知道这些事，就要好好的来看这里所引的两处圣经。
 
　After we have believed in the Lord, we must build up a habit of confessing and recompensing. If we have offended anyone or have come short of anyone, we should learn to confess or to recompense. On the one hand, we have to confess to God, and on the other hand, we have to confess to and recompense man. If a man does not confess to God nor apologize or recompense man, his conscience will easily become hardened. Once the conscience becomes hardened, a serious and fundamental problem develops: It becomes difficult for God’s light to shine into a man. A person must build up a habit of confessing and making recompense so that he can maintain a sensitive and keen conscience before the Lord.

　There was once a worker of the Lord who used to ask others, “When was the last time you confessed to someone?” If it has been a long time since a person’s last confession to another person, there has to be some problem with this person’s conscience. We often offend others. If a person has offended someone yet has no feeling about it, his conscience must be sick or abnormal. The length of time since your last confession is an indication of whether or not there is a problem between you and God. If the period of time is long, it proves that there is a lack of light in your spirit. If the time is short, that is, if you recently have made a confession to others, it proves that the feeling of your conscience is still sensitive. In order to live under God’s light, we need a sensitive conscience, and in order for our conscience to remain sensitive, we need to continually condemn sin as sin. We need to confess to God, and we also need to make confessions and recompenses to man.

　If we have offended God and the offense has nothing to do with man, we do not need to confess to man. We should not overdo anything. If a brother or sister’s sins are unrelated to man, having only offended God, he or she only needs to confess to God; there is absolutely no need to confess to man. I hope that we will pay attention to this principle.

　What kind of sins offend man? How should a person apologize to another person or recompense another person when he offends him or comes short in his dealings with him? In order to be clear about this, we need to carefully study two portions of Scriptures.
　　赎愆祭有两方面：一方面是利未记五章所记的，另一方面是利未记六章所记的。五章是告诉我们，对于那些零零碎碎的罪，应该在神面前认罪，也应该献上祭去求赦免。六章是告诉我们，如果在物质上得罪了人，光是在神面前献祭还不够，还应该向着所得罪的人去赔偿。我们从利未记六章的赎愆祭里面可以看见，我们如果在物质上得罪了人，就应该向着人去对付。当然也需要到神面前去认罪，去求赦免，但是光在神面前对付而不到人面前去对付，那是不行的。我们绝不能求神代替被我们所得罪的人来赦免我们的罪。

　　在人这边，我们应当怎样对付呢？我们要把利未记六章的赎愆祭来看一下：
 
　There are two sides to the trespass offering: One is revealed in Leviticus 5 and the other in Leviticus 6. Chapter five tells us that we should confess to God and offer up sacrifices for forgiveness of our miscellaneous sins. Chapter six tells us that it is not enough to offer up a sacrifice to God if we have offended a person materially; we should also restore something to the offended party. Chapter six says that if we have offended anyone in material things, we should take care of the matter with men. Of course, we also need to confess to God and ask for His forgiveness. But just dealing with God is not enough. We cannot ask God to forgive us on behalf of the ones whom we have offended.

　How should we take care of the matter from man’s side? Let us look at the trespass offering in Leviticus 6.
　　利未记六章二至七节∶“若有人犯罪，干犯耶和华。”─所有的罪，都是干犯耶和华的。─“在邻舍交付他的物上，或是在交易上，行了诡诈，或是抢夺人的财物，或是欺压邻舍，或是在捡了遗失的物上行了诡诈，说谎起誓，在这一切的事上犯了什么罪；他既犯了罪，有了过犯，就要归还他所抢夺的，或是因欺压所得的，或是人交付他的，或是人遗失他所捡的物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”所以，人在物质上得罪了谁，亏欠了谁，他要对人作清楚了，才能蒙赦免。如果他对人没有作清楚，就不能蒙赦免。

　　这里说到六样亏欠人的罪：

　　第一，在邻舍交付他的物上，行了诡诈。别人把东西托他保管，他故意把好的、有价值的、他所喜欢的留下，把不好的换给人，这是有诡诈在里面，这在神面前是犯了罪。我们对于人所交托的东西，不只不应该行诡诈，并且应该忠心保管。神的儿女要常常注意，别人寄放的东西，要好好的保管。如果你没有力量替他保管，宁可不给他寄放；既然给他寄放了，就当尽力保管。如果因为你的不忠心而出了事情，这也是亏欠人的。

　　第二，在交易上行了诡诈，或者说在买卖上行了诡诈。在交易上，在买卖上，行了诡诈，撒了谎，用不正当地方法去营利，把不该得的东西变成自己所有的，这在神面前是犯了罪，应该严格的对付。

　　第三，抢夺人的财物。虽然这一个也许在弟兄中间不会发生，但是这话非说不可。没有一个人可以用抢夺的方法去得着任何的东西。如果有人借着地位权势去得着东西，叫任何别人的东西变作他自己所有的，这是罪。

　　第四，欺压邻舍。人用任何的地位，用任何的势力，欺压别人，叫自己上算的，这都是罪。从神的眼光来看，神的儿女不可作这样的事。这一种的行为，是非对付不可的。

　　第五，在捡了遗失的物上，行了诡诈。这一点，初信的人特别要注意。在别人遗失的物上，有许多人行了诡诈。有，变作没有；多，变作少；好，变作坏；这都是诡诈。有，给你说到没有了；多，给你说到少了；好，给你说到坏了；这都是诡诈。人家遗失了东西，你在那里占人的便宜，你从中取利，从中得着好处，这是罪。基督徒不可以拾人的东西。就是拾来了，还要替人保存，还要设法把它送还给人。绝不可把你所拾的东西，算作你自己的东西。拾东西是不可以的，利用其他方法去占有别人的东西，更是不可以。无论用那一种不义的方法，把别人所有的变作自己的，都是错的。一切自己上算而叫别人吃亏的事，信徒总是不应当作。

　　第六，说谎起誓。因着任何物质的东西说谎起誓的，都是罪。明明是知道的，却说不知道；明明是看见的，却说没有看见；明明是有的，却说没有；凡是起假誓的，都是罪。

　　“在这一切的事上犯了什么罪，”这里都是指着在物质上亏欠人说的。有一件基本的事，是神的儿女应当一直学习的，就是不要把别人的东西变作自己的东西。是别人的东西，就是别人的东西。不可把别人的东西变作自己的东西。凡在以上所说的一切事上行诡诈使别人吃亏的，都是犯罪。

　　弟兄姊妹，你如果在任何的东西上，有任何的不诚实在里面，有任何叫你自己多得着，而叫别人吃亏的，有从这六样不同的方法里得来的，你就是犯了罪，你就得好好的去对付这些罪。
 
　Leviticus 6:2-7: “When a person sins and acts unfaithfully against Jehovah,”—All sins are ultimately trespasses against Jehovah—“and lies to his fellowman in regard to a deposit or a security, or through robbery, or if he has extorted from his fellowman, or has found what was lost and lied about it, and has sworn falsely—concerning any of the things a man may do to sin thereby—then it shall be, when he sins and is guilty, that he shall return what he took by robbery, or what he got by extortion, or the deposit which was deposited with him, or the lost thing which he found, or anything about which he swore falsely; he shall make restitution for it in full and add to it one-fifth more; he shall give it to whom it belongs on the day he is found guilty. Then he shall bring to the priest his trespass offering to Jehovah, a ram without blemish from the flock, according to the valuation, for a trespass offering. And the priest shall make propitiation for him before Jehovah, and he shall be forgiven for whatever he may have done by which he has become guilty.” A person who has offended anyone or transgressed against anyone in material things has to settle it with men before he can be forgiven. If he does not settle it with men, he will not be forgiven.

　There are six kinds of transgressions against man in these verses:

　
⑴
　
Lying to one’s fellowman in regard to a deposit: This means to be entrusted with something and then to purposely withhold the good and costly portions while surrendering the inferior portions. This is lying, and it is a sin before God. We should not lie to others in regard to their deposit but rather guard it faithfully. God’s children should always guard faithfully the things that others have entrusted to them. If we cannot guard it, we should not accept such a deposit. Once we accept it, we should do our best to guard it. If anything happens to it through our unfaithfulness, we have trespassed against man.


　
⑵
　
Lying to one’s fellowman in regard to a security: This means to deal falsely or to lie in business transactions or to profit through improper means or to usurp something that is not yours in trade. This is to sin before the Lord, and it should be dealt with in a strict way.


　
⑶
　
Robbing a fellowman: Although this may not happen among the saints, we still have to say something about it. No one may acquire anything by way of robbery. Anyone who tries to usurp the possessions of others by means of his status or power has committed a sin.


　
⑷
　
Extorting from one’s fellowman: It is a sin to take advantage of anyone through the influence of one’s own position and power. In God’s eyes His children should never do such a thing. This kind of conduct must be dealt with.


　
⑸
　
Finding what is lost and lying about it: New believers must pay special attention to this matter. Many people have lied about the things which others have lost. To turn something into nothing, to reduce much to little, or to exchange what is bad for what is good is the same as lying. Something is there, yet you say that nothing is there. There may be much, but you say that there is little. Something may be good, but you say that it is bad—all this is lying. Others have lost something, and you take advantage of them, extorting some gain and benefit out of them; this is sin. A Christian must not take possession of others’ belongings and make them his own. If you have picked up something by accident, you have to guard it well and return it to the owner. Never claim lost items as your own. It is wrong to keep lost articles; it is more wrong to usurp the possessions of others by illegal means. To turn other’s possessions into one’s own by any unrighteous means is wrong. A believer should not do anything that profits himself at the expense of others.


　
⑹
　
Swearing falsely: It is a sin to swear falsely concerning any material thing. You know something, yet you say that you do not know. You have seen something, yet you say that you have not seen it. Something is there, yet you say that nothing is there. Anyone who swears falsely has sinned.


　“Concerning any of the things a man may do to sin thereby”—this refers to transgressions against men in terms of material things. God’s children should learn and always remember this lesson—they should not make the possessions of others their own. The possessions of others belong to them. Do not make their possessions yours. Whoever swears falsely in any of the things mentioned above and transgresses against others has sinned.

　Brothers and sisters, if there is any dishonesty in anything you do, if you have acquired anything at the expense of others, or if you have acquired anything by means of these six ways, you have sinned. You have to deal with these sins thoroughly.
　　我们要学习在神面前保持公义的行为，和一个无亏的良心。在这里，我们看见神的话是说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”这一个“还”字，是何等的紧要。赎愆祭是两方面的：一面在神面前是“挽，”另一面在人面前要“还。”你千万不要以为在神面前“挽”了，就够。总得在人面前“还”了，才够。不还，不够。利未记五章的那一个赎愆祭，是为着解决在物质上没有叫人受亏损的罪，那当然不必还；但六章所说的犯罪是在物质上叫人受了亏的，那就非归还不可。你光是借着祭来“挽，”不够；你必须要“还”才够。所以说，“他既犯了罪，有了过犯，就要归还他所抢夺的。”所有犯罪得来的都必须归还。归还他所抢夺的，归还他用欺压所得着的，归还人所交付他的，归还人遗失被他所捡得的，或者归还他因什么物起了假誓而得的。这些都要归还。

　　应该怎样归还呢？“就要如数归还，另外加上五分之一，在查出他有罪的日子，要交还本主。”在这里，有三件事情要注意：

　　第一，要如数归还，不还不行，少还也不行。没有一个人能够以为向人认罪就行了。那一件东西老是摆在你家里，就证明你不对，你非如数归还不可。

　　第二，神不只要我们如数归还，神要我们还的时候，还要加上五分之一。为什么要加上五分之一呢？原则是这样：你总要还得充分。你拿了人家的钱，你拿了人家的东西，神总是要你按着完全的代价，再加上五分之一去还人。神不愿意祂的儿女只作仅仅够的事。要像印书一样，总得左右上下有空白的边。向人赔罪、赔偿，不要作得那么紧，总要宽一些，要充分才好。

　　有的人在那里认罪，不要说加上五分之一，甚至比原来的五分一还差得多。他在那里认罪说，“我在这一件事情上是得罪了你，但在那一件事情上我是不错的；在那一件事情上，我没有得罪你，是你得罪我。”这是算账，不是认罪。你如果要赔罪，不要这么紧。赔罪，多赔一点不要紧，宁可多赔，不要少赔。谁叫你犯罪呢？要赔人家东西，就要多赔一点。不可以拿了人家的东西，又只还那么一点。总得要充分才好。

　　神的儿女作事，总得有神儿女的体统，连认罪也得有神儿女的体统。像算账那样的认罪，绝不是神儿女的认罪。神的儿女该痛痛快快的认自己的错，再加上五分之一。没有一个人在认罪的时候可以斤斤较量的。如果在那里算我多少、你多少，那实在不像基督徒作的事。“我本来不生气，就是因为你那一句话，我生气了。我承认我的错，你也得承认你的错。”这完全是算账，这不是赔罪。你既然是赔罪，就得多赔一点。你在赔罪的事情上，要宽一点。不要很节省的在那里赔罪，宁可很宽裕的在那里作这一件事。

　　我们赔罪或赔偿的时候，加上五分之一，有一个好处，就是使你知道得罪人是亏本的事，下次不能再作了。初信的弟兄姊妹要学习知道，得罪人是一时占便宜，后来要蚀本的。拿的时候是五分之五，还的时候要五分之六。拿的时候是很便宜的，还的时候你不只要如数归还，还要再加上五之一。

　　第三，这一种的赔罪和归还，应当越快作越好。这里说，“在查出他有罪的日子，要交还本主。”如果你有力量，如果那一件东西还在，那么在查出有罪的日子，就得归还。这些事是很容易拖延的，但是神的儿女对于赔罪或赔偿的事越拖，他那一个感觉就越不行。什么时候你得着光，什么时候你就得作。归还，总得在当天就归还。盼望弟兄姊妹从开始作基督徒起，就走正直的路。千万不要一直作占便宜的人，而不作公义的人。基督徒活在地上基本的原则，总是不作占便宜的人。一切的占便宜，都是不对的。要从起头就不占便宜，从起头就作公义的人。

　　你这样还了，还不够。你不要以为你得罪了人，向人赔罪了，向人赔偿了，就完了。要知道事情还没有了。“也要照你所估定的价，把赎愆祭牲，就是羊群中一只没有残疾的公绵羊，牵到耶和华面前，给祭司为赎愆祭。”所以，你向人赔罪或赔偿以后，还得到神面前去求赦免。五章里的那一个赎愆祭，因为在物质上没有亏欠人，所以只要到神面前去对付就够了；但六章是说对于人有亏欠，所以要在人面前对付好了，才能到神面前求赦免，结果怎样呢？“祭司要在耶和华面前为他赎罪，他无论行了什么事，使他有了罪，都必蒙赦免。”这一件事是主所要的：凡在物质上亏欠人的，都应该尽力量去归还，然后靠着主的血，来到神面前求赦免。

　　我们不要以为这是很浅的事。我们一不小心，就会占人的便宜，就亏欠了人。我们要记得，这是神的儿女一生一世都得注意的：在什么东西上亏欠了人，就应当归还，并且要到神面前去求赦免。
 
　Our manner of life has to be righteous, and our conscience must be void of offense before God. God’s Word says, “Then it shall be, when he sins and is guilty, that he shall return what he took by robbery” (v. 4). The word return is very important. There are two aspects to the trespass offering. On the one hand, there is the need of propitiation before God. On the other hand, there is the need to “return” to man that which has been taken. Do not think that propitiation before God is sufficient. You must also return to man that which has been taken. If you do not return it, something is lacking. The trespass offering in Leviticus 5 deals with sins that do not involve material transgressions against people. Of course, there is no need to return anything in that case. But the sins spoken of in chapter six involve material loss, in which case one must return something. Propitiation through sacrifice was not enough. One still had to “return” that which was taken. This is why verse 4 says, “Then it shall be, when he sins and is guilty, that he shall return what he took by robbery.” Everything acquired through sinful means must be returned. One must return what was taken by robbery, what was gained through extortion, what was deposited with him, whatever has been found, and whatever has been falsely sworn. All of these things must be returned.

　How does a person return these things? “He shall make restitution for it in full and add to it one-fifth more; he shall give it to whom it belongs on the day he is found guilty” (v. 5). Here are three things that we need to take note of.

　First, we have to make restitution in full. We are wrong if we do not make any restitution. We are equally wrong if our restitution is not made in full. No one should consider an apology as being sufficient. If the object in question remains in our house, it proves that we are still wrong; we have to return it in full.

　Second, God wants us to not only return in full, but also to add one-fifth more when we make a recompense. Why must we add one-fifth? According to this principle, we have to return abundantly. If we have taken money or things from others, God wants us to add one-fifth to the full amount when we return it. God does not want His children to return the bare minimum. In printing books one has to leave margins at the top, bottom, left, and right of a page. Similarly, we should not be stingy in apologizing to people and returning what has been taken from them. We must be generous and liberal.

　Some people do not add one-fifth to their recompense. In fact, they return much less than one-fifth of what was owed. They apologize by saying, “Although I offended you in this matter, I was not wrong in other matters. In other matters I did not offend you; rather, you offended me.” This is a settling of accounts, not a confession. If you want to confess, do not be that stingy. It is all right to apologize more than you need to, but do not apologize less. Why did you sin in the first place? Since you have to recompense now, be more generous. Do not take things away from others and then return only that much to them. You have to return generously.

　God’s children should behave in a way that is worthy of their dignity. Even in the matter of confession, we should do it in a way that is worthy of our dignity. An apology that is in the way of settling accounts is not the kind of confession that God’s children should have. God’s children should confess their transgressions thoroughly and add one-fifth to the recompense. No one should be calculating and unwilling to make the smallest of sacrifices when confessing. If you are concerned about how much each party owes the other when you apologize, you are not behaving like a Christian. Some people say, “I was not angry at first, but your words made me angry. Since I have confessed my wrong already, it is your turn to confess your wrong.” This is altogether a matter of settling accounts; this is not a confession. If you are making a confession, you should go an extra mile. Be more generous in the matter of confession. Do not withhold anything in your confession; instead, try to be liberal in it.

　Adding one-fifth to our confession or recompense reminds us that offending others is a losing proposition and that we should never do it again. When a new believer offends others, he should realize that he will suffer loss eventually, even though he may gain something temporarily. He took five-fifths, but he has to return six-fifths. It is easy to take something from someone. But when you return it, you have to not only return it in full but also add one-fifth.

　Third, we should make our confession and recompense as soon as possible. Verse 5 says, “He shall give it to whom it belongs on the day he is found guilty.” If it is within our ability to return the object, or if the object in question is still in our hand, we should return it on the day we learn of this sin. It is easy for people to delay in this matter. But the more God’s children put off confession and recompense, the more their feeling will become dull. As soon as we receive the light, we have to act upon it. We have to return it that very day. Hopefully, our brothers and sisters will take a straight path from the day they become a Christian. We should never take advantage of others and never be unrighteous. The basic principle of the Christian life on earth is not to take advantage of others. Taking advantage of others in any way is wrong. We must not take advantage of others. Instead, we must be righteous from the very beginning.

　We have to give back to others. But this is not all. We should not think that everything is settled after we have made our apology and recompense. The matter is not settled. “Then he shall bring to the priest his trespass offering to Jehovah, a ram without blemish from the flock, according to the valuation, for a trespass offering” (v. 6). After we have confessed to and recompensed others, we still have to go to God for forgiveness. The trespass offering in chapter five deals with just God because no material loss is involved. But chapter six speaks of transgression against man. Therefore, one must deal with man first, before going to God to ask for forgiveness. Before a matter has been settled with man, one cannot go to God to ask for forgiveness. What happens once one has settled the matter with man and has asked for forgiveness before God? “The priest shall make propitiation for him before Jehovah, and he shall be forgiven for whatever he may have done by which he has become guilty” (v. 7). This is what the Lord wants. Whoever has transgressed materially against man should try his best to make recompense. Then he can come before God and ask for forgiveness through the Lord’s blood.

　We should not consider this as a trivial matter. Once we are careless, we take advantage of others and transgress against them. God’s children should remember this point and pay attention to it all their lives. In whatever matter they have transgressed against others, they should return these things to them and ask God for forgiveness.
　　现在，我们要看第二处圣经，就是马太五章。马太五章所说的和利未记六章所说的不同。利未记六章说的乃是完全在物质上的亏欠，马太五章所说的不完全是物质上的亏欠。

　　马太五章二十三至二十六节：“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。你同告你的对头还在路上，就赶紧与他和息；恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”这里所说的一文钱，不是专指在物质上的一文钱，这里的意思乃是指那一个亏欠说的。

　　主说，“所以你在祭坛上献礼物的时候，若想起弟兄向你怀怨…。”这是特别说到神的儿女之间的事，弟兄和弟兄之间的事。你到祭坛上去献礼物给神，你在那里向神有所献的时候，你忽然想起弟兄向你怀怨，这一个“想起”就是神给你的引导。许多时候，关于这一类的事，圣灵会将合式的思想摆在你里面，会将合式的记忆摆在你里面。当你在那里记得的时候，当你在那里想起的时候，你不要把那一个思想摆在旁边，以为这不过是思想而已，你应当一想起那一件事，就去对付清楚。

　　你如果想起弟兄向你怀怨，那必定是因你有了亏欠。你对弟兄有亏欠，可能是物质方面，可能不是物质方面。也许是你得罪他，作了一件不义的事在他身上。这里所注意的点，不是在物质，而是在你有使人怀怨的事。初信弟兄姊妹该知道，你如果得罪了一个人，不去认错，不去求赦免，那只要他在神面前提起你的名字，叹一口气，你就了了。你所有献上给神的，都不蒙悦纳；你所有献上的祷告，都不蒙垂听。你千万要注意，不要让有的弟兄姊妹到神面前去为你叹息。因为他一叹息，你在神面前就没有路。如果你作一件事，是你错了，是你不义，是你得罪了人，是你叫人受了伤，那不必他到神面前去控告你，只要他到神面前去说一声“哎哟，某人，”只要他“哎哟”一声，就使你所献上的都不蒙悦纳。只要他为你在神面前叹一口气就够。千万不要让有的弟兄，有的姊妹，有理由、有地位，到神面去为你叹一口气。如果你有原因给他去叹息，那你属灵的路就断了，你所有献给神的礼物都没有用。

　　你到祭坛上去献礼物的时候，如果想起有弟兄向你怀怨，对你有叹息，倒不如不要献。你要献给神，是该的，但是，要“先去同弟和好，然后来献礼物。”礼物是神所要的，但是总应当先去同人和好。不能同人和好的，就不能到神面前来献礼物。所以必须“把礼物留在坛前，先去同弟兄和好，然后来献礼物。”你看见这条路么？你总得先去同弟兄和好。什么叫作同弟兄和好？究是你要除去弟兄对你的怒气。或者是你去赔偿，或者是你去赔罪，你总得作到他满意为止。不是加上五分之一、十分之一的问题，乃是和好的问题。和好的意思，就是满足他的要求。你总得作到他满足为止。

　　你得罪了他，你对他有亏欠，你使他心里起不平，你使他感觉你不义，你使他在神面前叹气，那你在神面前属灵的交通就断了，属灵的路就断了。也许你还一点不觉得你是活在黑暗里，你还觉得你行，但是你所有献在祭坛上的礼物都不行。不要说你向神要，就是你给神都不行；不要说你不能求神听你，就是你要献上去也不得上去。虽然什么都摆在坛上，但是神什么都不喜欢。所以，你到神的坛前来的时候，你要先得着弟兄的满意。无论他有什么要求，总要尽你力量所能作得到的去满足他。你应该学习满足神公义的要求，也满足弟兄公义的要求。你只有作到这一个地步，你才能把你的礼物献上给神。这是相当严肃的。

　　所以，我们不要轻易得罪人。特别是一个弟兄或者一个姊妹，你不要轻易得罪他。你如果得罪他，你就自然而然落在审判之下，很不容易恢复。主在这里有一句话是很着重的：“你同告你的对头还在路上，就赶紧与他和息。”在这里有一个弟兄，你对待他有不义的地方，他在神面前有不平。主在这里用人的话对我们说，他好比告状的一样，他是告你的对头。这一句话很好：“你同告你的对头还在路上。”今天大家都还在路上，他还没有去世，你也没有去世；他在这里，你也在这里；他是在走路，你也是在走路；你要赶紧与他和好。因为很容易有一天你不在这里，你不在路上了；或者他不在这里，他不在路上了。谁也不知道谁要先去。到那一个时候，你就太迟了。当他和你都还在路上的时候，大家都还在这里的时候，还有机会可以讲得通的时候，还有机会可以认罪的时候，你要赶紧与他和好。救恩的门，不是永久开的；弟兄彼此认罪的门，也不是永久开的。许多的时候，有弟兄会懊悔，因为他连认罪机会都没有了，有一个已经不在路上了。所以，你如果对人有亏欠，总得趁机会，趁大家都在路上的时候，就赶紧与他和好。我们不知道他明天在不在，我们也不知道自己明天在不在，所以，与弟兄和好，要趁着都还在路上的时候。一有一个人不在路上，要对付这件事就不成功了。

　　我们要注意，这是何等严重的事！不能马虎，不能随便。要趁着还有今天，赶紧同弟兄和好，不要迟延！如果知道有弟兄在那里埋怨，就要注意。如果你有错，你要尽力量去认错，免得以后没有和好的机会。

　　接下去，主仍用人的话说，“恐怕他把你送给审判官，审判官交付衙役，你就下在监里了。我实在告诉你，若有一文钱没有还清，你断不能从那里出来。”关于这一文钱的还，在解经方面如何解释，我们不去注意它，我们只注意在实行方面。我们要看见，这一件事必须完全解决才能了结。若不完全解决，就不能了结。主在这里，不是教训我们将来怎样受审判，也不是教训我们怎样关在监里，将来怎样出来；这都不是主所注意的。主所注意的，乃是今天就得和好，今天就得把每一文钱都还清，不要等到将来才去还。在路上的时候就得作，不要今又不作，盼望将来作。主就是要给我们看见，留到将来作是不上算的，是非常不上算的。

　　神的儿女要认真学习这一件事：物质的东西要赔偿，得罪人的地方要赔罪。常常赔偿，常常赔罪。不要让弟兄姊妹向我们埋怨。除非良心是那么干净，错不在我们。若是我们有错误的地方，我们就得承认。我们在行为上，不能有可指摘的地方。不能总是认为别人错，而自己是对的。你不管人在那里怎么怀怨，而你说你是对的，那总不行。
 
　Now let us turn to another portion—Matthew 5. This chapter is different from Leviticus 6, which speaks of transgressions against man just in terms of material things. Matthew 5 deals with more than just transgressions in material things.

　Matthew 5:23-26 says, “Therefore if you are offering your gift at the altar and there you remember that your brother has something against you, leave your gift there before the altar, and first go and be reconciled to your brother, and then come and offer your gift. Be well disposed quickly toward your opponent at law, while you are with him on the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.” The quadrans spoken of here do not refer to just physical quadrans. They refer to the principle of coming up short in something.

　The Lord says, “Therefore, if you are offering your gift at the altar and there you remember that your brother has something against you.” This specifically refers to disputes among God’s children and among the brothers. If you are offering a gift at the altar, that is, if you are offering something to God, and suddenly remember that your brother has something against you, this remembering is God’s leading. The Holy Spirit often gives you a necessary thought and reminds you of necessary things. When you remember something or are reminded of something, do not put the thought aside and think that it is merely a thought. As soon as you remember something, you should carefully deal with it.

　If you remember that your brother has something against you, this means you have transgressed against him. Your transgression may or may not be in material things. Perhaps you have offended him by acting unrighteously towards him. The emphasis is not on material things but on that which sets others against you. A new believer should realize that if he offends a person and does not apologize and ask for forgiveness, he is finished as soon as the offended party mentions his name and sighs before God. Whatever he offers to God will not be accepted. Whatever he prays will be turned down. We should not allow any brother or sister to sigh before God because of us. Once he or she sighs, we are finished before God. If we have done something wrong or if we have offended or hurt someone, the offended party need not accuse us before God. All he has to say before God is, “Oh! So-and-so...” or, for that matter, he just needs to utter an “Oh” and whatever we offer to God will be rejected. All he has to do is sigh a little because of us before God. We must not give any brother or sister the reason or the ground to sigh before God because of us. If we give him or her a reason to sigh, we will lose all our spiritual prospects and all our gifts to God will be annulled.

　If you are offering a gift at the altar and remember that your brother has anything against you or has any reason to sigh because of you, do not offer up your gift. If you want to offer to God, “First go and be reconciled to your brother, and then come and offer your gift.” God wants the gift, but you must first be reconciled to others. Those who are not reconciled to men will not be able to offer a gift to God. You must “leave your gift there before the altar, and first go and be reconciled to your brother, and then come and offer your gift.” Do you see the proper way? You must first go and be reconciled to your brother. What does it mean to be reconciled to one’s brother? It means to remove the brother’s wrath. You may need to either apologize or recompense. However, the point is to satisfy your brother. It is not a matter of adding one-fifth or one-tenth; it is a matter of reconciliation. Reconciliation means satisfying the other’s demand.

　When you have offended and transgressed against your brother, when he is disturbed and feels that you are unrighteous, and when you have caused him to sigh before God, your spiritual fellowship with God is interrupted; your spiritual prospects are gone. You may not have the slightest feeling that you are in darkness, and you may feel that you are all right, but the gift you offer at the altar has become void. You cannot ask anything of God. You cannot even give anything to God. You cannot offer anything to God, much less receive any answer from Him. You may have offered up everything on the altar, but God is not pleased with any of it. Therefore, when you come to God’s altar, you must first be reconciled to your brother. Whatever demands he has, you must try your best to satisfy him. Learn to satisfy the righteous requirement of God as well as the righteous requirement of your brother. You can offer your gift to God only after you have done this. This is quite serious.

　We should not offend others easily. In particular, we must not offend a brother or a sister lightly. If we offend a brother or a sister, we immediately fall under God’s judgment, and it is not easy to be recovered. In verse 25 the Lord emphasized, “Be well disposed quickly toward your opponent at law, while you are with him on the way.” Here is a brother who has suffered injustice at our hand; he is not at peace before God. The Lord’s words to us are in human terms. Our brother is like a plaintiff in a court of law. The expression while you are with him on the way is wonderful. Today we are all still on the way. Our brother has not died and neither have we. He is here, and we are here. He is on the way, and we are also on the way. We have to be well disposed quickly with him. It is very easy for us to not be here someday; it is very easy for us to not be on the way. It is also very easy for our brother to not be here and to not be on the way. No one knows who will go first. By then it will be too late to do anything. While he and we are still on the way, that is, while both parties are still here, there is the opportunity to speak to one another and apologize. We should be reconciled to each other quickly. The door of salvation will not be open forever. The same is true with the door of mutual confession among the brothers. Brothers have often regretted that they lost their opportunity to confess to each other; the offended party is no longer on the way. If we have any offense toward men, we should seize whatever opportunity we have to be reconciled to them quickly while we are both still on the way. We do not know whether or not others will be here tomorrow. We also do not know whether or not we ourselves will be here tomorrow. Therefore, we have to be well disposed with the brothers while we are still on the way. Once one party is no longer on the way, it is impossible to settle the matter.

　We have to realize how serious this matter is! You cannot be nonchalant or careless about it. While there is still today, be well disposed with your brother quickly! If you know that a brother has a complaint against you, you have to deal with it. You must try your best to apologize lest there be no opportunity to reconcile later.

　Following this, the Lord speaks again in human terms, saying, “Lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you pay the last quadrans.” We will not go into biblical interpretation concerning the paying of the last quadrans. We are only pointing out the practice of paying the last quadrans. We have to see that this matter must be resolved properly. If we do not resolve it properly, the case will not be settled. The Lord is not speaking of a future judgment or of being thrown into and being released from an actual prison. The Lord’s emphasis is not on these things. His concern is that we would be reconciled today, that we would pay every quadrans today, not putting the matter off until later. We must do this while we are still on the way. We must not put off the matter today and hope that it will be resolved later. This is unwise, and it does not pay to leave the matter to the future.

　God’s children should learn this lesson well. We must make recompense when recompense is due and confession when confession is due. We should make recompense again and again and apologize again and again. We should not allow a brother or sister to harbor any complaint against us. If our conscience is pure, and the wrong is clearly not on our side, we can be at peace. Otherwise, if there is any wrongdoing on our part, we must confess. We must be above reproach in our conduct. We should not always think that others are wrong and we are right. It is certainly wrong to ignore the complaints of others and to instead insist that we are right.
　　第一，你得罪的范围有多大，你认罪的范围也有多大。要照着神的话去作，不要走极端的路，不要过度。一过度，就要受撒但的攻击。如果得罪众人，就要向众人认罪；如果得罪个人，那就只须向个人认罪。得罪众人而只向个人认罪，那是不及；得罪个人却向众人认罪，那是太过。所以得罪的范围有多大，认罪的范围也有多大。至于作见证，那是另外一件事。有时候，得罪的是个人，因为愿意在弟兄姊妹中作见证，所以讲给弟兄姊妹听，那是另外一件事。关于赔罪或认罪，都只要按着得罪的范围作，不要越过那一个范围。这一点，要特别注意。

　　第二，在认罪的时候，总要彻底，不能为了你自己的情面或利益而有所隐藏。但是，有的时候，为了对方的益处，别人的益处，你应该好好的寻求，怎样认罪才是最好。或者只向他承认你有一件事得罪了他，而不必向他说得太详细。这些比较复杂的情形，当你自己难以决断的时候，最好与有经历的弟兄姊妹交通一下，请他们帮助你作得合式。

　　第三，关于赔偿的事，有时候，也许你的力量不及；但力量不及是一件事，存心要赔偿又是一件事。有的人虽然没有力量赔偿，可是，愿意赔偿的表示总得有。在没有力量赔偿的时候，可以先告诉他，“我要赔偿，但是今天我没有力量这样作，请你宽容我。我一有力量的时候，我要立刻作。”

　　第四，按着旧约圣经的命令，如果应该接受你赔偿的人已经去世了，如果他也没有亲属可接受所赔偿的，那就要把所赔偿的归与服事耶和华的祭司（民五8）。今天照着这一个原则，如果本人不在，就还给他的亲属；如果一个亲属都没有，可以交给教会。如果有人可以还，那就应该还给本人或有关的人，不能因为便当而交给教会，这是不可以的。还有，如果有人要赔罪，而对方的人已经去世了，好像是没有赔罪的机会了，那也可以照同样的原则，对教会去承认这一件事。

　　第五，认罪的时候，要特别注意不要受良心的控告。很可能一个人为着赔罪的缘故，良心一直受控告。所以要一直看见主的血洗净你的良心，主的死叫你在神面前有无亏的良心，主的死叫你能亲近神。这总是事实。而另一方面，你总得看见，你在人面前，为着要作一个洁净的人，所以对于许多的罪都要对付。在物质上得罪人的也罢，在事情上得罪人的也罢，总是对付清楚。不过千万不要让撒但给你过度的控告。

　　第六，认罪和疾病得医治也有关系。雅各书五章十六节∶“你们要彼此认罪，互相代求，使你们可以得医治。”认罪的结果是神医治疾病。许多时候，在神的儿女中间有事情拦阻的时候，自然而然会产生疾病。如果彼此认罪，病就除去。

　　盼望弟兄姊妹对于赔罪和赔偿能彻底的作，一直保守自己的清洁。如果有得罪人的地方，一面要在神面前认罪，一面要认真在人面前对付，这样，良心就能刚强起来。良心刚强了，才能在属灵的路上有进步。
 
　First, the scope of your confession should be as wide as the scope of your offense. You should do everything according to God’s Word and should not take the extreme way. Do not overdo anything. Once you overdo, you will come under Satan’s attack. If you offend many people, you must confess to many people. If you offend only one individual, you should confess only to that individual. To confess to an individual when you have offended many people is to under-confess. To confess to many people when you have offended only one individual is to overdo. The scope of confession depends on the scope of offense. The scope of testifying is another matter. Sometimes you have offended one individual, but because you want to testify to the brothers and sisters, you tell them about it. That is another matter altogether. As far as apology and confession is concerned, it should only be according to the scope of the offense. We should not go beyond that scope. We have to pay particular attention to this point.

　Second, our confession must be thorough. We must not hide anything to save our “face” or our interest. There are, of course, times when we have to exercise due care in the way we confess; we have to take care of the interest and benefit of others. Perhaps we only should confess that we have offended others in a general way without going into detail. If we have difficulties in making decisions in complicated situations, it is best for us to fellowship with some experienced brothers and sisters so that they can help us do the right thing.

　Third, there may be times when you are unable to make the necessary recompense. However, the ability to recompense and the desire to recompense are two different things. Some may not be able to recompense, but at least they should have the desire to recompense. If one is unable to make recompense immediately, he should tell the offended one, “I want to recompense you, but I cannot do it today. Please bear with me; I will do it as soon as possible.”

　Fourth, the law in the Old Testament states that if the rightful recipient of one’s recompense has passed away and has left no relatives to accept the recompense, it should go to the priests who serve Jehovah (Num. 5:8). According to this principle, if the recipient of your recompense is no longer available, the recompense should go to his relatives. If he has no relatives, you should give it to the church. If you can make recompense to someone, you should give it to him or to his relatives. You cannot give it to the church for the sake of convenience. However, if someone wants to make confession but the offended party has passed away and there seems to be no opportunity to confess, he can confess the matter to the church according to this principle.

　Fifth, after making confession you need to make sure that you are not condemned in your conscience. It is possible for one’s conscience to suffer repeated condemnation even after he has confessed. We must be clear that the Lord’s blood has cleansed our conscience. His death has given us a conscience that is void of offense before God and has enabled us to draw near to God. All these are facts. However, we must see that in order to be clean before man, we need to deal with many sins. We need to settle all offenses in material things as well as in other matters. But we should not allow Satan to condemn us excessively.

　Sixth, confession is related to physical healing. James 5:16 says, “Therefore confess your sins to one another and pray for one another that you may be healed.” The result of confession is often God’s healing. Sickness often comes in when there are hindrances among God’s children. If we confess our sins one to another, our sickness will be healed.

　Hopefully, the brothers and sisters will be thorough in the matter of confession and recompense. This is the way to maintain their purity. If anyone has transgressed against man, he should confess his sins to God on the one hand, and he must deal with the matter seriously with man on the other hand. Only then will his conscience remain bold. When the conscience is bold, a person can make considerable progress in his spiritual pursuit.

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