第三七篇　衣食

　　今天我们要讲到基督徒衣食的问题。我们先讲基督徒的衣服。

　We will now talk about clothing and food as they pertain to Christians. First, we will speak about clothing for Christians.

　　关于衣服的事，我们要寻出它的意义。我们必须回到当初去寻，才能知道到底为什么要有衣服。

　First, let us consider the meaning of clothing. In order to understand the need for clothing, we must go back to the very beginning.

　　人没有犯罪之先，也许人所穿的是光明。人在没有犯罪之先，人是浑浑噩噩的，人没有羞耻。人虽然没有穿上衣服，但是人并不羞耻。

　Before man fell into sin, his clothing, perhaps, was a mere form of light around him. He was innocent, and he had no feeling of shame before the fall. Although he did not wear anything, he was not ashamed.

　　罪一进来，第一个结果就是说，人看见自己赤身露体，就立刻感觉到自己羞耻。所以他们就用无花果树的叶子编成裙子，给自己穿上。所以衣服的基本意义，乃是为着遮盖。衣服的用处就是为着遮盖。所可惜的是，人所造的无花果树叶子的裙子，不能长久；一枯干，也许都破碎了，都飞去了。然后神用皮子给人穿上，祂叫人穿结实耐久的衣服。那一个目的乃是为着遮盖身体。

　　所以穿衣服是为着遮盖，不是为着显露。所有的衣服不是为着遮盖的，都是错的。衣服是为着遮盖的。

　When sin came in, the first effect on man was the realization of his own nakedness; he felt ashamed immediately. Adam and Eve made aprons of fig leaves and put them on. This shows us the basic significance of clothing; it is for covering. Clothing is necessary because we need to cover ourselves. It is a pity that the aprons of fig leaves did not last. The leaves soon dried up, broke into pieces, and disintegrated. God then clothed man with animal skins. He prepared something solid and lasting for man. The purpose of this clothing was to cover the body.

　Hence, clothes are for covering the body; they are not for exhibition. Any clothes which do not serve the simple purpose of covering the body are wrong. Clothing is for covering the body.

　　在犹太地，以色列人穿鞋子，不穿袜子，所以脚是露出来的。所有的衣服，是为着把全身盖住。除了手、脚、和头全身都遮盖了。然后，当祭司要到神面前去，接受抹血的时候，是把血抹在手的大拇指上，抹在脚的大拇指上，还抹在耳朵上。这给我们看见说，这三个显露的地方是血遮盖的地方。血没有抹在人身体上其他的地方，血抹在三个地方：人的手，人的脚，人的头。其余的乃是衣服把人完全遮盖了。所以穿衣服的目的乃是为着遮盖。一个人在神面前总应该看见，人有合式的遮盖才是对的。

　　今天的失败是人越过越回到野蛮人的地步去，衣服遮盖得很少，这是不合式的。衣服是为　遮盖的。凡不是为着遮盖的，都是违背神遮盖的意义。血是预表，属灵的意义是拒绝显露。人犯了罪，人需要在神面前有遮盖。今天凡是把袖子作得很短的，或者把衣襟作得很短的；凡是显露身体，而不是遮盖身体的，都是这世界所作的事，而不是神所作的事。

　　以衣服的意义来看，是遮盖得越多越好。因为我是一个罪人，我愿意在神面前有一个完全的遮盖。我不愿意在神面前有一个地方是没有遮盖的。我们是基督徒，我们是一个得救的人，我们是倚靠主的。我们要看见，如果不是主完全遮盖我，我在主面前就没有地位好站。我要求遮盖，我盼望主完全遮蔽我，叫我整个人得着救赎，得着拯救。至于衣服遮不到的地方，圣经里的预表是用血来遮盖。我的手在血底下，我的脚在血底下，我的头在血底下。

　The Israelites wore sandals in the land of Judea. They did not have socks, and their feet were exposed to the earth. The rest of their body was covered with clothing. Other than their hands, feet, and head, their whole body was covered. When the priests went before God with the blood, the blood was applied to the thumb of the hand, the toe of the foot, and the ear. This shows us that the exposed areas had to be covered by the blood. The blood was not applied to the other parts of the body. The hands, feet, and head were the only areas which needed the blood. The other areas were covered by clothing. This shows us that the purpose of clothing is for covering. We must realize before God that it is proper for man to be covered.

　Today’s degradation can be traced to man’s degeneration to his uncivilized state. In such a state he clothes himself scantily. It is improper for man to be scantily clothed. Clothing is for covering, and any clothing that is not for covering violates God’s definition of a covering. The blood is a type. Its spiritual significance points to the need of covering. Man has sinned and needs covering before God. Today any shortening of sleeves or hems, or any clothing which exhibits rather than covers the body, is of the world. God is not pleased with such clothing.

　In view of this, the more covering a garment affords, the better it is. I am a sinner, and my need is to be completely covered before the Lord. I do not want any part of my being to be exposed before Him. We are Christians who are saved and who have put our trust in the Lord. However, we have no standing before the Lord unless we are fully covered by Him. We look for covering and pray that our whole being would be fully covered by Him so that every part of our being would be redeemed and saved. According to the type in the Scripture, whatever is not covered by one’s clothing must be covered by the blood. Our hands, feet, and head must all be under the blood.

　　亚当和夏娃犯罪，他们是赤身露体显出他们的罪来。一千六百五十六年之后，挪亚从方舟里出来；当他种葡萄园的时候，他喝了酒，结果他显露了他的自己，他没有穿衣服。第一个人吃了分别善恶树的果子就赤身露体，第二个人吃了葡萄树的果子也赤身露体。你看见，有衣服穿而不穿，这是人类第二次的堕落。亚当的堕落，乃是从不必穿衣服落到需要穿衣服。挪亚的堕落，是有衣服穿而不穿。圣经里记载一个赤身露体的人，这是羞耻的事，这是不该有的事，这是人类第二次的堕落。

　When Adam and Eve sinned, their nakedness exposed their sin. Noah came out of the ark 1,656 years later. He planted a vineyard and became drunk. As a result, he took off his clothes and exposed himself. The first man ate the fruit of the tree of the knowledge of good and evil and found himself naked. The next man found himself naked after eating the fruit of the vine. The second fall of man came when he did not put on the clothing he was supposed to put on. Adam fell from a state where he needed no clothing to a state where he needed clothing. Noah fell when he had clothing but did not put it on. In the Bible nakedness is a shame. It is something forbidden by the Scripture. This is the result of the second fall of man.

　　到了出埃及记，神在西乃山降下律法，同时神吩咐以色列人建造祭坛的时候，下面不可以作台阶。为什么缘故？因为怕他们上台阶献祭的时候，露出身体来。所以显露的原则绝不是神所许可的原则。神不要人露出身体来。除了手、脚和头，身体其他的地方都要穿衣服。可是手、脚和头也非要用血遮盖不可。所以，摩登的风俗越过显露越多，那都是违背神当初的意义。当初神要人穿衣服的目的，是为着遮盖；连上祭坛献祭都不许可把身体显露出来。所以人不遮盖是不应该的。

　When God instituted the law at Mount Sinai in Exodus, He commanded the Israelites to build an altar with no steps because He did not want their bodies to be exposed when they went up the steps to offer sacrifices. God abhors the principle of exposure. He does not want man to expose his body. Other than the hands, feet, and head, every part of the body must be covered, and the hands, feet, and head must be covered with the blood. The modern trend of exposing one’s body is a violation of God’s original principle. God’s original purpose is for man to cover himself with clothing. Even when he goes up to the altar to offer sacrifices, he should not expose his body. It is not right for man to be without covering.

　特别是祭司，他们穿的衣服是极其细，并且是精工、细工在那里缝的，没有一点裂口。因为神不愿意他们显露。祭司在神面前不许可有一点的显露。并且祭司的以弗得是特别长的。祭司也要穿内裤，免得露出他的身体来（出二八42）。圣经里一向的态度，一路下来都是要我们有遮盖，不是要我们显露。这一个是我们的特点。

　The priests’ garments were very fine. They were sewn with fine needlework, which allowed for no opening in the seams. God did not permit them to expose themselves. The priests were not allowed to expose themselves in any way before God. Their ephod was especially long. In addition, they had to wear breeches, lest their body be exposed (Exo. 28:42). The Bible is consistent in its emphasis; clothing is for covering, not for exposure. This is one main characteristic of clothing.

　　神乃是将衣服代表我们所得的救赎，也代表我们的主耶稣自己。我们是穿上神救恩的人，我们也是穿上基督的人，我们也是穿上新人的人。你看见这里都是说穿上。我们是穿上救恩，我们是穿上基督，我们是穿上新人。神在我们中间要我们没有漏洞。我是完全穿上救恩，穿上基督，穿上新人的。我整个人是被神遮盖的，我是蒙拯救的人，我是穿上救恩的人。

　　所以当我们每一次把衣服穿在身上的时候，要从里面看见基督，看见救恩。我本来就像一个赤身露体的人，在神面前一点没有遮盖，一点没有法子逃避神的光，一点没有法子逃避神的审判。感谢神！我今天穿上了衣服。照样，我在神面前已经穿上了神的救恩，穿上了神的义，穿上了神送给我的礼服，穿上了基督，穿上了新人。我们能从衣服的完全遮盖上，看见我们在主面前所得着的完全遮盖。这一个意义不应该断了。这是多么希奇的事！神怜悯我们，让我们这些人穿上衣服，在神面前有完全的遮盖。

　　衣服的原则是为着遮盖。如果不能遮盖，那就是我们基督徒所不能穿的。显露的衣服是不能穿的。穿衣服的目的是在乎遮盖，不是在乎显露。所以不应该有任何人作衣服，穿衣服，不是在遮盖的原则上，而是在显露的原则上。显露，与基督徒是不相合的。

　God uses the garment as a symbol of our redemption. It is also a symbol of the Lord Jesus Himself. We are clothed with God’s salvation, and we are those who have put on Christ Jesus. We are those who have put on the new man. God does not want to see any openings or breaches among us. We are completely clothed with salvation, with Christ, and with the new man. Our whole being is covered by God. We are saved and clothed with salvation.

　Each time we put on our clothing, our inner eyes need to be opened to Christ and salvation. Before we put on our garment, we were naked. We were not covered at all before God, and we could not hide from God’s light or His judgment. Thank God! Today we are clothed. Before God we have put on His salvation and His righteousness. We have put on the garment which God has given to us. We have put on Christ and the new man. The completeness of the covering of our garment symbolizes the completeness of the covering we have received from the Lord. This significance must not be overlooked. How marvelous it is that God is merciful enough to cover us! We are completely covered before God.

　The principle of clothing is for covering. Christians should not wear any clothing which does not cover them. Any garment which exposes one’s body should be discarded. The purpose of clothing is for covering, not for exposing. No one should make or wear any clothing which is in the principle of exposure rather than covering. The principle of exposure is incompatible with the principle of a Christian.

　　第二，在利未记里说，人能够长大麻风，房子能够长大麻风，衣服也能够长大麻风。许多的衣服今天在地上是长了大麻风，特别女人的衣服是长了大麻风。所以，对于衣服的问题，我们就必须有一种的对付。

　Second, Leviticus says that a man can be plagued with leprosy. A house and a piece of garment can also be plagued with leprosy. Much of today’s clothing on earth, especially ladies’ dresses, are plagued with leprosy. We must deal with the subject of clothing in a sober way.

　　在利未记十三章里，对于长大麻风的衣服有两种不同的对付。有的衣服要送到祭司面前去，祭司察看里面有大麻风；如果这一个大麻风是生长的，发散的，非烧掉不可。要完全烧掉，不能穿。或者有的大麻风没有发散，只是发暗，祭司就只把几条经几条纬拉掉，洗一洗。如果还有大麻风，就非烧掉不可。如果经祭司洗过，把有的经纬拉掉而不蔓延的，这一个就不必经过火烧。

　Leviticus 13 shows us two different ways to deal with a garment plagued with leprosy. Some garments had to be sent to the priest. The priest would examine the leprosy on them. If the leprosy grew and spread, the garment had to be burned; it had to be removed completely. It could no longer be used. In some cases leprosy may not have spread; the garment merely turned dark. The priest would then cut out part of the fabric and have the garment washed. If the leprosy remained, the garment had to be burned. After the priest washed the garment and cut off the undesirable parts, if the leprosy stopped, the garment could be spared.

　　初信的弟兄姊妹，今天在穿衣这一件事上也要注意。有的衣服有可疑惑的时候，也得拿到祭司面前来察看。主耶稣是大祭司，你们要求问祂，这些衣服能穿不能穿。不要以为这是小事，在初信的姊妹身上，衣服是大难处。如果你们不知道什么衣服是长大麻风的，什么衣服不是长大麻风的，你们就要把衣服带到祭司面前，让主看看，这些衣服是不是长大麻风。

　　你们要记得，长大麻风的人要离开，长大麻风的房子要拆掉，长大麻风的衣服要烧掉。当然今天不是烧掉，最少你不能穿。有许多衣服是长大麻风的。有许多衣服必须修改一下，袖子添长一点可以穿，颜色染一染可以穿，式样改一改可以穿。有的衣服经过祭司察看之后，有一点修改就可以留着。有的衣服经过祭司察看之后，就是改了还是有大麻风的性质，那就非除掉不可。初信的弟兄姊妹一信主，就要把一件一件的衣服带到主面前，仔细检验过，让主看是不是对的。要一件一件在那里经过对付。

　　我盼望初信的弟兄姊妹走出去的时候，都显出基督徒的样子。我不盼望在我们中间有许多的服装叫人疑惑说，这人到底是不是基督徒。因为人看你的衣服，人要断定你是不是基督徒。所以绝对不能一个洁净的人穿一件大麻风的衣服。你们的大麻风得着了洁净，你们的罪得着了赦免，你们不应该再穿一件沾染了大麻风的衣服。

　　初信的人，要一件衣服、一件衣服的摆在主面前去祷告过。我不盼望有人来对你们说，那一件衣服是好穿的，那一件衣服是不好穿的。你们要自己把衣服带到主面前去，让主来看。你们要问主说，我作了信徒，这一件衣服行不行？这一件衣服对不对？有的要除掉，有的要修改，让主教你们作；有的根本连修改也修改不来的。你自己要定规，这一件衣服里面有没有罪。我们要看见，我们衣服的关系相当大，我们衣服的问题必须解决得好。

　A new believer must pay attention to the matter of clothing. If you have any doubt about any of your clothes, you should bring them to the priest for examination. The Lord is the High Priest today. You must ask Him whether or not you can wear this clothing. Do not think that this is a small matter. Clothing is a big issue to a new believer. If you do not know which clothes are plagued with leprosy, you should bring them to the Priest and let the Lord tell you whether they are plagued.

　Remember that a person has to separate himself from a leper. A house plagued with leprosy had to be torn down and a garment plagued with leprosy had to be burned. Of course, today you do not need to burn your clothing. But at least you must not wear those things anymore. There are many garments which are plagued with leprosy. Many of them can be worn again after the sleeves are lengthened and the dress dyed to a different color or changed to a different style. Some clothing can be kept after it is examined by the priest and altered a little. Some clothing has the nature of leprosy even after it is examined and altered. It must be thrown away. As soon as a person believes in the Lord, he has to present his clothes piece by piece to the Lord and allow Him to examine each one in detail. He should let the Lord tell him whether or not the clothing is appropriate for him. All of it must be dealt with piece by piece.

　I hope new believers will behave as Christians when they present themselves before men. I do not want to see anyone doubting a Christian’s genuineness because of the kind of clothes he or she wears. Others will say whether or not we are Christians by the kind of clothes we wear. A cleansed person would never wear plagued clothing. Our leprosy has been cleansed and our sins are forgiven. From now on, we should not wear any leprosy-infested garments.

　New believers must present everything in their wardrobe piece by piece to the Lord and pray over each item. Do not expect others to come and tell you what is good and what is not. You must bring everything to the Lord yourself and let the Lord judge you. You must ask the Lord, “I have become a believer now. Is this clothing all right? Is this clothing right?” Some items of clothing have to be thrown away, while others must be altered. Let the Lord teach you what to do. Some garments cannot be altered at all. You must decide for yourself whether sin is involved in a certain garment. Your clothing has much to do with you. This matter must be dealt with soberly.

　　第三，圣经里禁止男人穿女人的衣服，也禁止女人穿男人的衣服（申二二5）。

　　今天的趋势，是把男人衣服和女人衣服的区别取消，越过这一个区别越少。今天的世界这样的下去，男人的衣服和女人的衣服要一点区别都没有。所以，所有的弟兄姊妹对于这件事要注意，男人总不穿女人的衣服，女人总不穿男人的衣服。总是维持神所定规的区别，男人穿男人的衣服，女人穿女人的衣服。任何要混乱这一个衣服不同的地方，都是不荣耀神的。神的子民，神的儿女穿衣服，男女应该学习有正当地分别才可以。

　The Bible forbids men to wear women’s clothing and vice versa (Deut. 22:5). The tendency today is to annul the distinction between men’s and women’s clothing. Already this distinction is becoming less and less. If the world continues this trend, there will soon be no difference between the two. All the brothers and sisters have to pay attention to this matter. Men should not wear women’s clothing, and women should not wear men’s clothing. You must maintain the separation established by God. Men must wear men’s clothes and women must wear women’s clothes. Anything which confuses the distinction in gender does not glorify God. God’s people and His children must learn to have proper distinction in their clothing.

　　第四，要说到姊妹所穿的衣服。按普通来说，弟兄穿衣服的问题，总比姊妹穿衣服的问题简单一点。姊妹的服装问题，总比弟兄复杂一点。我们要把两个地方的圣经好好的念一下。

　Let us talk about the sisters’ clothing first. Generally speaking, the matter of clothing is simpler with the brothers than with the sisters. The sisters’ clothing poses more problems than the brothers’ clothing. We will read two portions of the Word carefully.

　　彼前三章三至五节：“你们不要以外面的辫头发、戴金饰、穿美衣为妆饰，只要以里面存着长久温柔安静的心为妆饰；这在神面前是极宝贵的。因为古时仰赖神的圣洁妇人，正是以此为妆饰。”

　　全部圣经里，只有这一个地方说这一个名字──“圣洁的妇人”。你在圣经里看见许多地方说“圣洁的人”，只有这一个地方说“圣洁的妇人”。圣洁的妇人正是以此为妆饰，顺服自己的丈夫。圣洁的妇人，是用温柔安静的心为妆饰。

　　彼得的意思是说，姊妹们的心理是以辫头发、戴金饰、穿美衣为妆饰；但是，许多衣服，姊妹穿了，彼得觉得不太合式。辫头发、戴金饰，都不太合式，穿美衣也不太合式。在这里我们要注重，不是说，一个姊妹要糊涂穿衣服。如果糊涂的穿衣服，乃是显明那一个姊妹的性格有毛病。一个姊妹糊涂的穿衣服，也不整齐，也不清洁，就这一个姊妹作人定规是糊涂的，是放松的。彼得在这里所说的不是这一个。

　　彼得的意思是说，女人那样的辫头发是不对的。“辫头发”这一个字，在原文里是指着把头发作出许多花样来。你们知道，在历史上这么多年来，许多人想出许多花样来辫自己的头发。“戴金饰”就是戴首饰，我们基督徒也不能作。“穿美衣，”恐怕与许多颜色有关系，样式也有关系。彼得所着重的点是：姊妹们不要以辫头发、戴金饰、穿美衣为妆饰，姊妹们应当以温柔安静的心为妆饰。

　　有的时候，一个女人穿得非常好看，但是脾气像一只狮子一样，你就觉得说，那不合式，更好不穿好看的衣服。你看见一个女人在那里大喊大叫，穿了美衣，不配。如果一个女人又温柔、又顺服，你看见这是很好看的妆饰。一个事奉神的女人，不应该在衣服上讲究。我们作基督徒的人，不应该在衣服上讲究。

　First Peter 3:3-5 says, “Let your adorning not be the outward plaiting of hair and putting on of gold or clothing with garments, but the hidden man of the heart in the incorruptible adornment of a meek and quiet spirit, which is very costly in the sight of God. For in this manner formerly the holy women also, who hoped in God, adorned themselves.”

　This is the only passage in the Bible that contains the phrase holy women. The phrase holy men is found in many portions of the Word. But this is the only place that speaks of “holy women.” For in this manner the holy women adorned themselves, subjecting themselves to their own husbands. The holy women adorned themselves with a meek and quiet spirit.

　Peter’s word indicates that many sisters tended to adorn themselves with plaiting of hair, gold, and apparel. He did not feel happy about the way they dressed. The plaiting of hair and ornaments of jewelry are not suitable, nor is beautiful apparel. We are not saying that sisters should be careless in their clothing. If they are careless, it means that there is something wrong with their character. If a sister dresses herself in a careless, untidy, and unclean way, it means that she is a careless and loose person. This is not what Peter meant.

　Peter was saying that it is wrong for women to plait their hair in the manner he described. The phrase plaiting of hair in the original text means to fashion the hair in many styles. Throughout history, many styles have been designed to plait the hair. Putting on of gold means to wear jewelry. Christians cannot do this. Clothing with garments may refer to colorful and stylish dresses. Peter’s emphasis is that sisters should not adorn themselves with the plaiting of hair and the putting on of gold and costly garments. Instead, they should adorn themselves with a meek and quiet spirit.

　Sometimes a woman dresses herself fancily yet has a temper like a lion. You cannot help but feel that her person is incompatible with what she wears. She would be better off not wearing fancy dresses at all. It is unfitting for a fancily dressed woman to shout in rage. If a woman is meek and submissive, she has put on good apparel already. A woman who serves God should not pay too much attention to her clothing. As Christians we should not place too much emphasis on clothing.

　　再看提前二章九至十一节：“又愿女人廉耻、自守，以正派衣裳为妆饰，不以编发、黄金、珍珠、和贵价的衣裳为妆饰；只要有善行；这才与自称是敬神的女人相宜。女人要沉静学道，一味地顺服。”

　　神对于姊妹们，有一个基本的要求，就是要有羞耻。“廉”字，原文是没有的。知道羞耻，觉得羞耻，这是好的，这是姊妹天然的保护。许多的姊妹能够有羞耻、知耻，觉得羞耻，她自然而然就能够有保护。不要穿衣服和你的羞耻是相反的。要“自守”，不要穿放纵的衣服。放纵是与自守相反的。要穿“正派”的衣服。每一个姊妹都知道，在我所在的地方，什么衣服是正派的衣服。我总是穿在我所在的地方大家所以为正派的衣服。一个基督徒，绝不应该穿一件衣服，给外教人说，你们基督徒也穿这样的衣服么？我们的标准不应该比外教人低。我们要学习有羞耻，我们要自守，我们要知道什么是正派的衣服。

　　下面说，“不要以编发、黄金、珍珠、和贵价的衣裳为妆饰。”这一边特别是指着卷头发说的。彼得的意思是指着在头上弄出许多花样来。这里的卷头发，就是把头发作成像葡萄树的鬈丝那样的一鬈一鬈。我想在二千年前，人也很时髦。今天许多人以为把头发作成一鬈一鬈很时髦，其实是很老很老的，在二千年前就已经有了。这里还提到贵价的衣服。有的衣服有同样的价值，而有不同样的价钱，我们就不应该穿贵重的，把钱多花在里面。

　　姊妹们对于衣裳的问题，总要注意到正派。我们绝没有意思，保罗和彼得也没有意思说，一个姊妹穿衣服要马马虎虎、散散漫漫的，一点不讲究。我们是不应该注意那些美衣，注意那些贵价的衣服；另一面，姊妹们应该穿上正派的衣服。一个姊妹最好会安排衣服，能够用很普通的质料，很普通的价钱，而把它弄得很整齐。你们不应当好像一点不注意似的。

　　我看见有的姊妹，在衣服上花太多的工夫，注重美衣，注重贵价的衣服。另一面我也看见有的姊妹，对于自己的衣服也不注意整齐，也不注意干净，马马虎虎的，就证明这一个人是散漫的人。因为特别是女人的衣服，代表她的性格。如果一点不注意整洁，衣服穿在身上一点不整齐，我们就知道这一个人是放松的，是散漫的，是无所谓的。衣服要正派，要穿得整齐、整洁。简单，但是整洁。

　Let us look at 1 Timothy 2:9-11: “Similarly, that women adorn themselves in proper clothing with modesty and sobriety, not with braided hair and gold or pearls or costly clothing, but, what befits women professing godly reverence, by good works. Let a woman learn in quietness in all subjection.”

　One of God’s basic requirements for the sister is modesty. It is good to feel modest and to be conscious of shame. This is a natural protection for the sisters. Sisters who are conscious of shame and who are modest are protected naturally. Do not wear dresses which are contrary to your sense of shame. You must exercise sobriety. Do not wear immodest clothes. Immodesty is contrary to sobriety. Always wear “proper clothing.” Every sister knows what is proper in her particular community. We should always wear clothes which are considered proper by those around us. A Christian should not wear clothes which provide an opportunity for heathens to say, “Do Christians wear such things too?” Our standard must never be lower than that of the heathens’. We must learn to have modesty and sobriety and must know what constitutes “proper clothing.”

　Verse 9 continues: “Not with braided hair and gold or pearls or costly clothing.” This particularly refers to the curling of hair. Peter was referring to the many fashions that women apply to their hair. Curling the hair means making many curls like clusters of vines. Women were already concerned with fashion two thousand years ago. Today many think that it is fashionable to curl their hair into clusters. Actually, this is something very ancient; it was being done two thousand years ago. Costly clothing is spoken of here as well. Some dresses have the same value but are priced differently. We should not wear the costly ones or spend extra money on them.

　Sisters must take care of propriety in their clothing. We have no intention, nor did Paul or Peter, to ask a sister to be careless, loose, or unconcerned about her attire. Neither should we set our mind on fancy dresses and costly clothing. Sisters should wear proper clothing; they should learn to manage their wardrobe properly. They should set their wardrobe in proper order, using ordinary material at reasonable cost. No sister should be unconcerned about the way she attires herself.

　Some sisters spend too much time on their clothing. They pay too much attention to fancy clothes and costly dresses. Other sisters do not care for the tidiness and the cleanliness of their attire; they are very careless about their clothing. This shows that they are sloppy. A woman’s dress is a true reflection of her character. If one does not pay attention to personal grooming and cleanliness, such a person is loose, sloppy, and careless. Our clothing must be proper, neat, and clean. It must be simple, but clean.

　　第五，利未记八章告诉我们，神对摩西说，你要把膏油弹在亚伦和他的衣服上，并他儿子和他儿子的衣服上，使他和他们的衣服，一同成圣（30）。所以衣服应当显出成圣的样子来。在衣服上应当有圣灵的印记在上面，应当有膏油的印记在上面。一个人被膏油涂抹，他的衣服也被膏油涂抹，能够一同成圣。

　　另一面，在民数记十五章里，神吩咐以色列人，叫他们在衣服的边上作穗子，又在底边的穗子上，钉一根蓝细带子（38）。蓝是代表天的颜色，是叫他们记得天上的事。所以我们信主的人所穿的衣服，应当有属天的味道。不要显露像世界的人一样，不要马马虎虎像世界的人一样，不要太考究像世界的人一样。我们应该有属天的样子，能够显出我们的衣服和我们是一样成圣的才可以。

　Leviticus 8:30 says that, according to the command of God, “Moses took some of the anointing oil...and sprinkled it on Aaron, on his garments, on his sons and on the garments of his sons with him; and he sanctified Aaron, his garments, and his sons and the garments of his sons with him.” Thus, our clothing must be sealed with the mark of holiness. There should be the seal of the Holy Spirit, the seal of the anointing oil, on our clothing. When one is anointed, his garment is also anointed, and both are sanctified together.

　In Numbers 15:38 God also commanded the Israelites to make tassels on the corners of their garments and put a cord of blue upon the tassel of each corner. Blue is the color of heaven. This serves to remind men of the heavenly things. A believer’s clothing must have a heavenly taste to it. It must not express the world. Do not follow the world in its freedom and fancy. We should have the expression of heaven in our clothing. Our clothing, as well as ourselves, should be fully sanctified.

　　对于衣服的事，我愿意笼统的说一点我个人的意见。我想，我不是说每一个神的儿女都要穿得一样，我也没有意思叫所有的姊妹一点不顾到美丽，我也没有意思叫所有的弟兄姊妹都穿最普通的布，都穿最坏的质料。圣经里没有这个意思。施浸约翰来的时候穿骆驼毛的衣服。主耶稣来的时候，他的里衣是没有缝的，这是那一个时候最好的衣服。所以基督徒穿衣服有一个基本的原则，你能够自由的穿你自己所爱的，你也能够自由的拣你自己所喜欢的质料，你也能够自由的穿你自己所喜欢的样子。

　I would like to say a general word according to my personal opinion on clothing. I am not saying that every child of God should dress the same way. I have no intention to ask all the sisters to ignore outward beauty altogether. I am not saying that all the brothers and sisters should use the cheapest fabric and the worst materials for their clothing. The Bible has no such commandment. When John came, he was clothed with camel’s skin. But when the Lord Jesus came, His undergarment was a seamless garment, the best of the time. There is one basic principle of Christian clothing—God has given everyone the freedom to wear what he likes. We are free to choose the materials we like and to pick the style we prefer.

　　不过，我想有一件事要特别注意的，就是说，没有一个人可以穿一件衣服，叫人注意你的衣服，而不注意你的人。这不是基督徒所作的。我穿一件衣服，如果老叫人注意我的衣服，这样我的衣服有毛病。我穿的衣服应当显出我的人。我把一束花插在花瓶里，人若注意花瓶，不注意花，这一个花瓶有毛病。穿衣服是帮助人来看我这一个人。你不能叫衣服夺去你的地位。我想，最怕的是一个人穿一件衣服，叫人注意他的衣服，而忘记了他的人。这是大大的错误。

　However, we should take note of one thing: No one should wear anything that draws attention to his clothes rather than to his person. No Christian should do this. If our clothing always draws others’ attention to us, there is something wrong with it. What we wear should express our being. If I put a bouquet of flowers into a vase and others only pay attention to the vase, something is wrong with the vase. Clothing is meant to express the person. Our clothing should not usurp who we are. The worst thing would be for us to wear clothing that draws attention away from our person to our appearance. This is a great mistake.

　　还有一件事要特别的注意。我想，一个人穿衣服总应当和他自己的身分相称，不要穿得太坏，也不要穿得太好。请记得，穿得太坏，引起人的注意；穿得太好，也引起人注意。我们不注意衣服的事，我们也不要引起人注意衣服的事。我们穿衣服，不要穿到一个地步，叫人觉得说，穿得特别好，这是不对的。如果穿得太不好，叫人难受，这也有毛病。我们穿的衣服，要刚刚好能够与我的身分相称。人不觉得我太过，人不觉得我不及；这样的衣服我觉得是荣耀主的。

　Another matter needs special attention: A person’s clothes should match his status. Do not dress too poorly and do not dress too well. Please bear in mind that poor clothing attracts attention in the same way that fancy clothing does. We should not pay that much attention to our clothing, neither should we draw the attention of others to it. It is wrong to give others the impression that we are particularly well dressed. However, it is also wrong to be so poorly dressed that others begin to feel uneasy about us. Our clothing must match our status. Others should not feel that we are too much or too poor in our attire. Our clothing must glorify the Lord.

　　还有一件事，一个人穿衣服也不应当叫自己觉得这一件衣服。有的人穿衣服，一直在那里叫自己觉得，那一件衣服也有毛病。你变作衣裳架子，那一件衣裳比你要紧。不是你穿衣服，乃是衣服穿你。你老觉得说，我穿了那一件衣服，你过分的注意它，这就证明说你的衣服不是太好，就是太坏。许多时候，你穿一件坏的衣服走到人面前，你一直觉得那一件衣服；你穿一件过好的衣服的时候，你也一天到晚觉得那一件衣服。这都有毛病。

　　所以，最好你穿一件衣服，你自己不觉得，人也不觉得。是很普通的，而同时与你自己的身分相称，是与基督徒相配的。越过这一个就不大好。我们今天在服装上能够像基督徒，这也是一件大事，因为在外表上能够叫人知道我们是基督徒。

　Furthermore, our clothing should not arouse our own consciousness. Some people are always conscious of what they wear. This means that something is wrong with their attire. They have become a coat hanger to their clothes, and their clothes have become more important than they are. They are not wearing their clothes. Instead, their clothes are wearing them. They are always conscious of what they are wearing. They pay too much attention to their appearance. This means that their dress is either too good or too poor. When a person is poorly dressed, he becomes conscious of his clothes in the company of others. When he wears fancy attire, he becomes conscious of his clothes as well. Both are wrong.

　It is best to wear something which does not arouse your attention or the attention of others. Your clothes should be very ordinary. At the same time, it should match your status and should be worthy of Christ. Anything that goes beyond this limit is improper. It is a great thing to present a Christian testimony in our attire today. This means that others can identify us as Christians by our appearance.

　　现在来看食物的问题。

　　创世记二章，人还没有犯罪之先，神已经给人有粮食。粮食的问题，食物的问题，在创世记二章就有。衣服的问题在创世记三章才起头，食物的问题在人没有犯罪以先就已经起头。神在那一个时候给人定规，人可以吃各种水果。当人没有犯罪的时候，神所赐给人的食物乃是果子。

　Let us come next to the matter of food.

　In Genesis 2 God gave man food to sustain his life. This happened before man sinned. The matter of food is found as early as Genesis 2. Clothing began in Genesis 3, but food began prior to man’s fall. God ordained that man should partake of fruits of every kind. Before man sinned, the God-ordained food for man was fruit.

　　创世记三章，人犯罪之后，神就赐给人菜蔬吃，并且要人汗流满面种地才能有食物。这是在创世记三章里神给人的粮食。到了创世记四章，神在那里虽然还没有规定，但是神已经把祂的印记摆在亚伯身上，而不摆在该隐身上。该隐是一个农夫，亚伯是一个牧羊的人。亚伯在那里牧羊，神的印记在他的身上，他献祭给神，神悦纳他。该隐是一个农夫，把土产拿到神的面前去，神没有悦纳他的祭。在创世记四章，我们不知道神的旨意在那里；一直到创世记九章，我们看见神在那里明显的把走兽给人作食物，就像从前把果子给人作食物一样。

　In Genesis 3, after man fell, God gave man herbs for food and ordained that man would eat bread in the sweat of his face. This was God’s food for man in Genesis 3. When we come to Genesis 4, God put His seal of approval upon Abel but not Cain, even though no ordinance of any kind had yet been instituted. Cain was a farmer, and Abel was a keeper of sheep. Abel shepherded sheep, and God’s seal of approval was upon him. He offered sacrifices to God, and God accepted him. Cain was a tiller of the ground. He brought the produce of the land to God, but God did not accept his sacrifice. Genesis 4 does not say anything about God’s will. But when we come to Genesis 9, God gave the animals to man for food (v. 3), just as He had given fruit to man for food in the beginning.

　　神为什么把走兽给人作食物呢？这明显是人有食物的需要。还不只，人犯罪之后和人没有犯罪之先，食物的需要不一样。我们必须明白什么叫作食物。食物就是生命的维持。人没有吃就死，人没有吃就不能活着，人没有吃就没有法子生存。所以为着要叫人活，给人生命，一直生存，神就在那里定规说，人应该吃动物，不只吃植物，不只吃菜蔬、果子。换一句话说，神给我们看见，罪进入了世界之后，需要失去生命，才能保全生命；需要动物走兽失去生命，才能维持我们的生命。罪进入了世界之后，需要流血才能维持生命。所以，没有犯罪的时候的粮食，和犯罪之后的粮食不一样。因此基督徒不可以只吃素，基督徒需要吃荤。

　　不是说吃荤对于我们的身体有什么益处。这是另外一件事。我们不是像研究医学的人一样，在那里说动物的蛋白质比植物的蛋白质好。我们有一个基本的原则在这里：人有了罪之后，如果没有杀生，就不能得生。人有了罪之后，没有死，就没有生命。生命只能靠着死来供应。没有死，人就不能活。需要流血，人才能活。我们有死，我们才有法子得生命。这是一个基本的原则。

　　从亚伯起，明显的是到洪水之后，神把这一条路摆在世人面前。吃素，就是在不知不觉之中说，不必有死，我也可以活着；不必有流血，我也可以活着。吃荤，乃是承认说，没有死，没有流血，我不能活。你们看见那一个原则么？所以在洪水之后，神就把走兽也给人作食物。人如果不是靠着生命的丧失，人就不能得着生命。感谢神！丧失生命的是另外一个，得着生命的是我们。

　　到了罗马十四章，还有人以为说，我们可以吃菜蔬，像亚当的时候一样；所以有的人吃素。保罗对他们说，不要批评他们，不要拦阻他们，不要以为他们不对。吃的人不要论断不吃的人，不吃的人不要论断吃的人。不过，保罗在那里指出一件事，就是只吃蔬菜的人是软弱的（2）。因为要顾到他们的软弱的缘故，所以不要批评他们。并不是说吃素是对的，是说我们不愿意因为食物的问题叫他们有难处。

　　不过，我们要知道，基督徒所得的救赎，是相信有死，才有生命。需要有死，才能得着生命。光是菜蔬不够；要得着生命，就要死。生命是靠着死来维持的。这是基督徒基本的原则。有的人良心如果软弱，只吃素菜，不吃动物，我们不碰他们的软弱。不过，基督徒的立场是说，吃动物的肉，是维持我们的生命。

　Why did God give animals to man for food? First, this indicates that man has a need for food. But this is not all. Man’s need for food before the fall was different from his need for food after the fall. We must understand the meaning of food. Food sustains our life. If a man does not eat, he will die. No one can live and survive without eating. In addition to eating herbs, vegetables, and fruits, God ordained that man should take meat in order to live and survive. In other words, God shows us that after sin entered the world, life must be sacrificed to preserve life. There is the need for an animal to lose its life to maintain our life. After sin entered this world, there was a need for the shedding of blood to maintain life. This is the reason that man’s food after the fall is different from his food before the fall. Christians should not be vegetarians; they should be free to take meat.

　This does not mean that meat will necessarily do our body any good. Whether or not it is good for our body is a different thing. We are not medical researchers. Researchers claim that animal protein is better than vegetable protein. The basic principle with us is that since sin has entered the world, man can no longer have life without the sacrifice of life. After man sinned, he could no longer receive life without death. Life can only come through death. Without death, man cannot live. In order for man to live, there is the need for the shedding of blood. When we have death, we have life. This is the basic principle of eating after the fall.

　Since the time of Abel, and in particular after the flood, God placed this way before men. Being a vegetarian is a subconscious declaration that we can live without death, that we can live without the shedding of blood. By eating meat, we are indicating that we cannot live without death and the shedding of blood. Is this principle clear? This is the reason that God gave animals to man for food after the flood. Man can no longer have life without the loss of life. Thank God! Christ gave up His life. Now we can receive life.

　Romans 14 indicates that some people still believed that they could be vegetarians like Adam before the fall. Some of them only ate vegetables. Paul told us not to criticize these ones. He told us not to stop them or to condemn them. Those who eat meat should not judge those who do not, and those who do not eat meat should not judge those who do. However, Paul pointed out one thing: Those who only eat vegetables are weak (v. 2). Do not criticize them for their weakness. But this does not mean that vegetarianism is right. It only means that we do not want to embarrass others over the matter of food.

　However, we must realize that Christian redemption involves life out of death. Before there can be life, there must first be death. Vegetables alone are not enough; death must precede life. Life is sustained through death. This is a fundamental Christian principle. Some may be weak in their conscience and may only eat vegetables. We should not expose their weakness. But a Christian’s stand is that meat is needed because it sustains life.

　　提前四章说，将来有鬼魔的道理出来，他们禁止嫁娶，也禁戒吃荤（1，3）。我想，潘汤在这里给我们看见清楚地光。他说，只有禁止嫁娶和戒荤，才能发展魂的能力。我们必须在这里注意，我们不戒荤。将来要有戒荤的事，那是鬼魔的道理，不是主的道理。有的人要戒荤，因为他们根本不知道基督徒的原则，基督徒的原则是从死里得生命。你能够在那里只吃素，不吃荤，意思是说，我们的生命要靠着植物来维持，不必有救主，不必有死，不必有救恩。这一件事，我们要看清楚。

　First Timothy 4 says that there will be the teachings of demons that forbid marriage and command abstaining from foods (vv. 1, 3). D. M. Panton has shed some clear light on this. He said that only by abstaining from marriage and foods can one’s soul power be developed. We must realize that we are not those who abstain from meat. In the last days there will be such things as abstinence from foods. This is the teaching of demons; it is not the teaching of the Lord. Some abstain from meat because they do not know the Christian principle of life through death. Eating only vegetables means that one’s life is maintained by the vegetable life alone and that he has no need of a Savior, no need of death, and no need of salvation. We must be clear about this principle.

　　第二，基督徒有一样东西不可以吃，就是血。

　Second, there is one thing which Christians should not take—blood.

　　关于不可吃血，圣经从旧约到新约都是这样教训。从创世记九章，神对挪亚说话的时候，就说不应该吃动物的血（4）。吃血是神所禁止的。

　　利未记十七章十至十四节说得非常清楚，并且多次的说，任何禽兽的血，我们人都不能吃。神不许可祂的子民吃血。凡是吃血的人，就要被神剪除，不承认他是神的子民。

　　到了新约，当耶路撒冷第一次会议的时候（徒十五），碰到大的难处，就是关于律法的问题。雅各、彼得、保罗、巴拿巴，主的使徒们在那里共同的定规，说神的儿女们不应当遵守律法，但应当禁戒祭偶像的物和奸淫，也应当不吃血。

　　你们看见血是相当重的事。不只挪亚的时候，也不只利未记的时候，并且到了使徒行传也是一样。在列祖的时代里，神对挪亚说不行；在律法的时代里，神借着摩西说不行；在恩典的时代里，神借着使徒们也说不行。在三个时代里都说不行。列祖的时代、律法的时代、恩典的时代，都禁止吃血。

　Abstinence from blood is a consistent teaching throughout the Bible. When God spoke to Noah in Genesis 9, He forbade men from taking the blood of the animals (v. 4). Taking blood was something forbidden by God.

　Leviticus 17:10-16 clearly and repeatedly says that man should not eat the blood of any beast. God did not allow His people to eat animal blood. Whoever ate blood would be cut off by God; He would not recognize such a one as one of His people.

　In the New Testament we find the record of the first council in Jerusalem in Acts 15, in which the church met to settle the great issue of the law. James, Peter, Paul, Barnabas, and other apostles of the Lord decided that God’s children should be free from the law, but at the same time that they should abstain from sacrifices offered to idols, from fornication, and from blood.

　Blood is something that bears a great significance, not only during the time of Noah and in Leviticus, but also at the time of the book of Acts. In the dispensation of the patriarchs, God forbade Noah from taking animal blood. In the dispensation of the law, God spoke through the mouth of Moses and forbade the same thing. In the dispensation of grace, God banned the same thing through the apostles. This matter is forbidden in all three dispensations. Blood is not to be taken in the dispensation of the patriarchs, the dispensation of the law, or the dispensation of grace.

　　在这里，定规有一个缘故，但我们不知道这一个缘故在那里。有一天，神的儿子来到世上，祂说，祂乃是天上降下来的粮，是给人吃的。许多人不知道这是什么意思。祂说，我的肉是可吃的，我的血是可喝的。你在约翰六章里看见，主在那里反复的说，我的血是可喝的，不喝我血的人就没有生命，不喝我血的人得不着生命。喝我血的人，在末日的时候我要叫他复活。喝我血的人，我要给他生命。主在那里反复的说这件事。

　　这是一件希奇的事。全部圣经三个基本的时代里，都说血不可以吃。就是拿撒勒人耶稣，神的儿子说，我的血是可吃的。祂劝人吃血。你们看见这一个么？神禁止我们吃任何的血，但是吃主血的人，可以蒙拯救。这是什么意思呢？因为我们吃了主的血，就不能吃第二种的血，我们只有一种的血可以吃。

　　换一句话说，神在这里借着不吃血告诉我们，只有一个救赎，只有一个救恩。除了这一个救赎之外，你不能得着另外的救赎。除了这一个救恩之外，你不能得着另外的救恩。拿撒勒人耶稣的血是唯一可吃的，其余的血都不可以吃。这血是代表救赎，这血是代表救恩。我们拒绝任何的血，我们拒绝任何的救法。我除了耶稣的救法之外，别的什么救法都不知道。在我身上只有一种血，没有两种血。只有一种血能救我，其余的我都不接受。

　　我们要看见，这虽然是一件小事，但这是一个见证。我们作基督徒的人，有许多见证，这也是其中的一个。外教人问你为什么不吃；你说，我已经吃过了。你能够借着不吃血，在人面前作刚强的见证：我不吃血，因为我已经吃过血了。我吃过了血，我不能再吃其他的血；拿撒勒人耶稣的血，是我唯一的救赎，我再也不能接受其他的救赎。我们已经接受了主的救赎，拒绝了其他的救法，所以我们不吃血。

　There must be a reason for this observance. Men of the past did not understand this, but one day God’s Son came to the world and pronounced that He was the bread from heaven and that He came to be man’s food. Many did not know what He meant. He said that His flesh was true food and His blood was true drink. The Lord repeated over and over again in John 6 that His blood was the true drink and that a man must drink His blood before he can receive His life. He also said that unless a man drank His blood, he would not have life in himself. Those who drink His blood will be raised up in the last day and will receive life from Him. The Lord repeated this many times.

　This is a marvelous thing. All three of the basic dispensations in the Bible forbid the eating of blood. Yet Jesus of Nazareth, the Son of God, said, “My blood is true drink” (v. 55). He charged men to take His blood. Do you see this? God forbids us from eating the blood of animals, yet those who take the Lord’s blood are saved. What does this mean? This means that after one takes the Lord’s blood, he cannot take any other kind of blood. There is only one kind of blood which we can take.

　In other words, God’s ordinance regarding abstinence from blood tells us that there is only one redemption and one salvation. We cannot have another redemption besides this one. We cannot have another salvation besides this one. Only the blood of Jesus of Nazareth can be taken. All other blood is forbidden. The Lord’s blood signifies redemption. It also signifies salvation. Rejecting other kinds of blood means that we reject other kinds of salvation. I know of no other salvation except the salvation of Jesus. There is only one kind of blood for me, not two. Only one kind of blood can save me. I will not accept any other blood.

　This may be a small thing to you, but it is one of our many crucial testimonies. As Christians, we bear many testimonies. This is one of them. Other religions may ask why we do not take animal blood. We have to tell them that we have already taken blood. By not taking other blood, we make a strong testimony before men. We do not take other blood because we have taken one kind of blood. We have taken this blood; therefore, we cannot drink any other blood. The blood of Jesus of Nazareth is our only redemption. We can no longer accept any other redemption. We have already accepted the Lord’s redemption, and we have rejected all other ways of salvation. This is why we do not take animal blood.

　　在旧约里，像利未记十七章，还有另外的圣经说，已死的牲畜不可吃。行传十五章也说到勒死的牲畜不能吃。这也是为着血。因为勒死的牲畜，血在肉里头没有分开。我们不吃血，乃是要维持世界上救恩只有一个，救法只有一个。所以，神的儿女应该拒绝所有的血，应该不吃。

　In Leviticus 17, as well as in other portions of the Old Testament, there is also an ordinance against eating strangled animals. Acts 15 says that anything strangled should not be eaten. This is also related to the blood. The blood of a strangled animal is not separated from the meat. We do not take other blood because we maintain that there is only one salvation in the universe. This is the reason that God’s children should reject all other blood; they should not eat it at all.

　　在利未记十一章里，神对以色列人说，有许多洁净的动物能吃，有许多不洁净的动物，像爬虫，都不能吃。海里的鱼，有的是能吃的，有的是不能吃的。天上的飞鸟，有的是能吃的，有的是不能吃的。凡飞鸟，吃肉的都不能吃。鱼，有鳞有翅的能吃；没有鳞没有翅的不能吃。利未记十一章，关于海里的鱼，天上的飞鸟，地上的爬虫、走兽，都有定规，什么是洁净的，能吃；什么是不洁净的，不能吃。

　　有许多人问，利未记十一章里面的条例是什么意思？我们新约的信徒是不是应当这样作？我们就要到行传十章里来看，彼得在房顶祷告，魂游象外，看见天开了，有一物降下，好像一块大布，系着四角，里面有地上各种四脚的走兽、和昆虫、并天上的飞鸟等，就是利未记十一章神所禁止不可以吃的。神对彼得说，起来，宰了吃。彼得是一个守律法的犹太人，他对神说，不洁净的物，我从来没有吃过。第二次有声音向他说，神所洁净的，你不可当作俗物，这样一连三次，那物随即收到天上去了。

　In Leviticus 11 God gave the Israelites a list of clean beasts which they could eat and a list of unclean beasts, such as creeping things, which they could not eat. Some fish in the sea are edible, while others are not. Similarly, some fowls in the air are edible, while others are not. Carnivorous birds are not edible. Fish that have fins and scales are edible, while those that do not have fins and scales are not. Leviticus contains a list of ordinances regarding what is clean and what is unclean, and what can be eaten and what cannot be eaten. This list encompasses fish in the sea, birds in the air, creeping things, and beasts on earth.

　Many have pondered on the significance of the regulations in Leviticus 11. Should the New Testament believers keep the same regulations? Let us turn to Acts 10. As Peter was praying on the housetop, a trance came upon him and he saw heaven opened. A certain vessel like a great sheet descended, being let down by four corners onto the earth, in which were all the four-footed animals and reptiles of the earth and birds of heaven. These were all forbidden by God in Leviticus 11. God said to Peter, “Rise up, Peter; slay and eat!” (Acts 10:13). Peter was a Jew; he had kept the law. He said to the Lord, “By no means, Lord, for I have never eaten anything common and unclean” (v. 14). Then a voice came to him the second time, saying, “The things that God has cleansed, do not make common” (v. 15). This occurred three times. Afterward, the vessel was immediately taken up into heaven.

　　所以我们看见说，利未记十一章的话，乃是为着行传十章的教训。神不是顾念说，什么种的鱼能吃，什么种的鱼不能吃；什么种的走兽能吃，什么种的走兽不能吃。神把走兽动物给挪亚吃的时候，难道没有想到这一个问题么？在挪亚的时候，没有洁净的走兽和污秽的走兽，都能吃。为什么到了利未记十一章，又发生洁净不洁净的问题呢？因为在挪亚的时候，神还没有挑选祂自己的子民在地上。到利未记的时候，是神挑选以色列人的时候。以色列人出埃及被挑选为神的子民，在那一个时候，就有谁是神的子民，谁不是神的子民的分别。差不多过了好几百年的工夫，神才给我们看见这里有挑选的问题。在挪亚的时候，根本这一个问题不发生。乃是等到了出埃及的时候，才发生洁净不洁净的问题。因为到这一个时候才起首分别犹太人和外邦人；谁是神的子民，谁不是神的子民，是从这一个时候起。在这一个时候才有洁净的可以吃，不洁净的不可以吃的分别。有一班人是能够交通的，有一班人是不能够有交通的；有一班人是神所悦纳的，有一班人是神所不悦纳的。食物就变作这一件事的代表。我们的食物不光是食物，还有原则在里面。能吃的就是神所要的，不能吃的就不是神所要的。

　We need to realize that the ordinances in Leviticus 11 give us a hint of the teaching in Acts 10. God’s mind is not on what kind of fish one can eat; His mind is not on what kind of animal one can eat. Did God not think of such things when He gave all the living creatures to Noah for food? In Noah’s time there was no distinction between clean and unclean; everything could be eaten. Why then was there a distinction of the clean and unclean in Leviticus 11? During Noah’s time God had not made a choice concerning His own people on earth. By the time of Leviticus, however, God had made a choice—He had chosen Israel. The Israelites came out of Egypt and were chosen to be God’s people. Hence, there was a separation between God’s people and those who were not His people. God did not raise the matter of choice during the time of Noah. The matter of clean and unclean only occurred at the time of the exodus when there was a separation between the Jews and the Gentiles. The question of who were God’s people and who were not became an issue at that time. From that time forward, there was a distinction between clean things which were edible and unclean things which were not edible. One group of people could enter the fellowship, while the other group could not. God was pleased with one group of people but not with the other. Food became a symbol of this distinction. Food is not merely food; it is something that shows a principle. Edible things indicate things that are pleasing to God, while forbidden things indicate things that are not pleasing to God.

　　当五旬节圣灵浇灌之后，神对彼得说，起来，宰了吃。从今以后，神的恩典也要临到污秽的外邦人身上。今天所有的都可以挑选。在旧约里神说污秽的，到了新约却是神所以为洁净的。这把利未记十一章完全推翻了。今天不再只有以色列人是神的子民，今天外邦人和以色列人一同作神的子民。你们看以弗所二、三章，外邦人和以色列人一同到神面前来，两下合而为一，一同得着恩典。

　　神在那里一次、二次、三次的对彼得说，神所以为洁净的，你不要当作污秽。就是这一句话，就解释了这一个异象。这一个异象一停的时候，哥尼流家里的人就来叩门。彼得下去，马上就清楚刚才在屋顶上所看见的异象，乃是叫外邦人也能蒙恩。彼得就很自然的带着弟兄到外邦人家里去。等到彼得作见证的时候，神明显的将恩典也临到外邦人，像临到犹太人一样。

　After the outpouring of the Holy Spirit at Pentecost, God told Peter to rise up, slay, and eat. From that time forward, God’s grace came upon the unclean Gentiles. Today everyone can be chosen. What God considered as unclean in the Old Testament is considered clean in the New Testament. Leviticus 11 is overruled. Today the Israelites are not the only ones who are God’s people; both the Gentiles and the Israelites are now God’s people. Ephesians 2 shows that both Gentiles and Jews have come to God. The two have become one and can receive grace together.

　God told Peter three times: “The things that God has cleansed, do not make common” (Acts 10:15). These words explained the vision. Those from the house of Cornelius knocked at the door as soon as the vision went away. When Peter went down, he began to understand the vision he had seen on the housetop. He realized that the Gentiles were also entitled to grace. Spontaneously, he took some brothers with him to the house of a Gentile. Later, as he was testifying, God manifested His grace to the Gentiles even as He had to the Jews.

　　我们所作的见证，和犹太人所作的见证两样。今天我们是说，犹太人是神的子民，外邦人也是神的子民。我们如果不吃这些东西，那是证明说，犹太人是神的子民，我们自己不是。今天的命令乃是说，起来，宰了吃。不是洁净的才吃，不洁净的就不吃。神所以为洁净的，我们不能以为不洁净。

　　所以，我们吃两种东西，乃是说两种人都是神的子民。在旧约的时候只吃一种东西，乃是说只有以色列人是神的子民。那一天吃一种是对的，今天吃两种也是对的。今天我们不要维持利未记十一章，今天我们是要维持外邦人和以色列人一同蒙恩典，一点没有分别；我们的食物就是维持这一个见证。

　Our testimony differs from that of the Jews. Today the Jews are God’s people, and the Gentiles are also God’s people. If we refrain from eating some things, we are saying that the Jews are God’s people but that we are not. The commandment today is to rise up, slay, and eat. We should no longer just eat clean things and refrain from eating unclean things. What God considers clean, we must not consider unclean.

　We eat both the clean and the unclean to testify to the fact that both the Jews and the Gentiles are now God’s people. In the Old Testament, only clean things were eaten, which meant that only the Israelites were God’s people. It was right to eat only one kind of food during that time. It is also right to eat both kinds today. Today we are not standing on the ground of Leviticus 11. Rather, we stand on the ground that the Gentiles and the Jews have received grace together and that God has abolished all distinctions between them. Our food is a testimony to this fact.

　　第四，关于祭偶像之物，特别在哥林多书里题得很多。

　　林前八章告诉我们说，偶像算不得什么。神乃是神，偶像乃是虚空。所以，按着最高的知识来说，祭偶像之物吃也无妨，因为偶像算不得什么。偶像的后面或者有邪灵，但是神比邪灵大多了。住在我们里面的，比住在世界上的大多了。

　　但是有许多初信的人，从前在偶像的庙里拜偶像，和偶像发生关系，不知道什么叫作交鬼。今天看见你这一个有知识的人在庙里吃，他们以为你可以这样作，我也可以这样作。但是我们的行为虽然一样，存心却不一样。你去吃，因为你以为偶像是虚空的。他们去吃就不行了，因为在他们心里以为偶像有什么。一不留心，你就把他们拖到罪里去。

　　保罗在林前八章说，我们信徒还是不吃更好。因为吃祭偶像之物，会叫软弱的弟兄跌倒，所以还是不吃更好。关于吃素的事，保罗说吃素是软弱的。关于祭偶像之物，林前八章是说不吃是更好。我们要领会说话的人的倾向。神的儿女对于偶像，要知道是虚空的，是算不得什么的，但怕有人因着我们跌倒，所以我们不吃祭偶像之物更好。

　　原则不是因为鬼，原则是为着软弱的弟兄。这一个我们要抓牢。许多人以为有鬼，那你是软弱的人。我们不吃，不是因为有鬼，乃是因为怕弟兄跌倒。撒但在我们身上是没有能力的，偶像在我们身上是没有能力的，鬼来，我们不怕。可是，我们在神面前要学习顾到弟兄。我不吃，是因为怕绊倒我的弟兄。

　Fourth, 1 Corinthians has much to say concerning things sacrificed to idols.

　First Corinthians 8 tells us that idols mean nothing. God is God, and idols are just vanity. To those who are advanced in knowledge, it is all right to eat things sacrificed to idols since idols are nothing. There may be evil spirits behind the idols, but God is much greater than the evil spirits. He who dwells in us is greater than he who is in the world.

　Nevertheless, many new believers worshipped idols in the temple in the past. They had dealings with the idols, and they are ignorant of the meaning of fellowship with demons. If they see someone who has knowledge eating in the temple, they will think that they can do the same as well. The conduct may be the same, but the condition of the heart may be different. You eat because you realize that idols are vanity, but it is wrong for them to eat, because in their hearts the idols are something. You may cause them to sin if you are careless about your eating.

　Paul said in 1 Corinthians 8 that it is better for believers not to eat things sacrificed to idols, because this will stumble the weak brothers. It is better not to eat such things at all. Paul considered those who ate only vegetables to be weak. But 1 Corinthians says that it is better to refrain from things offered to idols. We have to catch the emphasis of the writer here. God’s children must know that idols are vanity and nothing. But they should not cause others to be stumbled through them. This being the case, it is better not to eat things sacrificed to idols at all.

　This principle has nothing to do with demons; it has to do with the weak brothers. We must be clear about this. Many are concerned about the demons; they are the weak ones. We do not eat because we do not want to stumble our brothers, not because of the demons. Satan has no power over us. Idols have no power over us. We are not afraid of demons. But before God we must learn to care for our brothers. I do not eat because I do not want to stumble my brothers.

　　最末了，我也发表我的意见。吃东西，在圣经里是有意思的，我们应当好好的遵守。

　Finally, I will give a word of personal opinion. Eating means a great deal in the Bible. We should keep this significance in mind.

　　吃东西也像穿衣服一样，是有原则的，吃东西的第一个原则是为着养身体。所以能养身体的东西，就多吃一点；不能养身体的东西，就不吃。千万不要以口腹为自己的神，一直在那里考究食物。我们神的儿女要学习知道，食物乃是为着保养身体，保养肉体的生命。

　Food, like clothing, is governed by certain principles. The first principle concerning food is that it is for the nourishment of the body. We should eat more of that which nourishes and less of that which does not nourish us. We should never make the belly our god or spend too much energy on food. As God’s children, we must realize that food is for the nourishment of the body and for the preservation of our physical life.

　　神的儿女要注意，有衣有食就当知足。天上的飞鸟也不种，也不收，神尚且养活它，这是吃的问题。地上的百合花也不纺，也不织，它所穿戴的比所罗门还好，这是穿的问题。一切都在神的手里。今天你只要求神的国，和神的义，这一切就必定加给你们（太六26~33）。我欢喜这一个“加”字。“加”字是什么意思？我如果出一个题目说，三加零等于多少？你们就要驳我，说，三不能加零。你绝不能将任何东西加在零上，没有那个可能。三加零，不必加。什么是可以加的呢？有的可以加，三加一可以。你们要寻求神的国和神的义，这些东西就必定加给你们了。乃是说，得着了神的国的人，得着了神的义的人，神要把衣食加给他。盼望所有的弟兄姊妹记得，神的国是我们所追求的，神的义也是我们所追求的。得着神的国的人，活在神的义里面的人，你要看见，这些东西都要加在他身上。盼望在衣食这两件事情上，神的儿女们知道如何在人的中间维持他们的见证。

　God’s children should be content with food and clothing. The birds of heaven do not sow, neither do they reap, yet God feeds them. This has to do with eating. The lilies of the field toil not, neither do they spin, yet they are better clothed than Solomon. This has to do with clothing. Everything is in God’s hand. Today we need only to seek God’s kingdom and His righteousness, and all these things shall be added to us (Matt. 6:26-33). I like the word added. What is the meaning of added? If I ask, “How much is three plus zero?” you would say, “It does not make sense to add zero to three. It makes no sense to add zero to anything. Zero plus three is redundant.” What can you add to a number? It only makes sense to add a positive number to something. For example, you can add one to three. You should seek the kingdom of God and His righteousness, and all these things shall be added to you. This means that to those who have God’s kingdom and His righteousness, God will add food and clothing. I hope that all the brothers and sisters will seek God’s kingdom and His righteousness. To those who have God’s kingdom and who live in God’s righteousness, the rest will be added to them. I hope that God’s children will know how to maintain a proper testimony among men in the matter of clothing and food.