利未记生命读经 · 第28篇

亚伦和他儿子们承接圣职（一）

The Consecration of Aaron and his Sons (1)

1读经：利未记八章一至二十一节。在本篇信息中，我们要开始来看亚伦和他儿子们的承接圣职。

1Scripture Reading: Lev. 8:1-21 In this message we will begin to consider the consecration of Aaron and his sons

2『承接圣职』（出二八41，二十九9─和合本译为分为圣，33，35）一辞，原意为『充满双手。』藉著亚伦承接圣职，得著大祭司圣别的地位，他虚空的双手就得著充满。（利八25～28。）『承接圣职』一辞有时译为『任命。』承接圣职是在我们这面，我们把自己奉献给神。任命是在神那面，祂任命我们。

2In Hebrew, the word consecrate (Exo. 28:41; 29:9, 33, 35) means “to fill the hands.” Through Aaron’s consecration to receive the holy position of high priest, his empty hands were filled (Lev. 8:25-28). The word consecration is sometimes translated “ordination.” Consecration is on our side; we consecrate ourselves to God. Ordination is on God’ss i de; He ordains us

3因著研读出埃及记和利未记，我相信亚伦和他的儿子们承接圣职，作祭司事奉的意思，就是他们虚空的手得了充满。在会幕的入口处，亚伦和他的儿子们是空著手出现在摩西面前的。然而当他们承接圣职时，他们虚空的手就充满了基督之豫表的各面。利未记头七章描述五类的祭：燔祭、素祭、平安祭、赎罪祭和赎愆祭；然后颁布关于应用这五种祭的五种条例。应用这些祭的结果，就是平安。平安乃是在我们与神的关系上，基督作我们一切所是的总和。在基督的救赎之下，我们享受基督作总和，就是平安，这平安含示安息、享受与满足。记载了这些祭之后，利未记接著描述祭司体系的承接圣职。这指明一至七章的那些祭，是为著祭司的接受任命或承接圣职。

3As a result of my study of Exodus and Leviticus, I am convinced that for Aaron and his sons to be consecrated to serve as priests meant that their empty hands were filled. Aaron and his sons appeared empty-handed before Moses at the entrance of the tent of meeting. But when they were consecrated, their empty hands were filled with the type of Christ in different aspects. The first seven chapters of Leviticus describe five categories of offerings: the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. Then five kinds of laws are given concerning the application of the five kinds of offerings. The result of the application of these offerings is peace. Peace is the totality of what Christ is to us with God. Under Christ’s redemption, we are enjoying Christ as a totality, and this totality is peace, which implies rest, enjoyment, and satisfaction. After the record of the offerings, Leviticus describes the consecration of the priesthood. This indicates that the offerings in chapters one through seven are for the consecration, or ordination, of the priests

4照著利未记这卷书属灵的意义，我们都是祭司。我们已经再生、重生为祭司了。（启一6，五10。）我们只要重生了，就是真正的祭司。然而，我们需要在承接圣职那天，把自己交给神，说，『主，我是你的，因为你买了我。你用你的血救赎了我，你重生了我。现今我有你的生命，也享受你的救赎，我要把自己献给你。我把自己交给你，作你的仆人，甚至作你的奴仆服事你。』神会立刻接纳你的奉献，并任命你作事奉祂的祭司。因此，承接圣职是在我们这面，任命是在神那面。

4According to the spiritual significance of this book, we all are priests. We have been reborn, regenerated, to be priests (Rev. 1:6; 5:10). As long as we have been regenerated, we are the real priests. However, we need a day of consecration on which we give ourselves to God and say, “Lord, I am Yours because You bought me. You redeemed me with Your blood, and You have regenerated me. Now that I have Your life and the enjoyment of Your redemption, I would like to offer myself to You. I give myself to You to serve You as Your servant, even as Your slave.” God will immediately accept our offer and ordain us to be His serving ones, His priests. Thus, consecration is on our side, and ordination is on God’ss i de.

5利未记不是给一般人的书，乃是给祭司的书。我们既从一般人圣别并分别出来，就不再是凡俗的。我们是特殊的一班人－我们乃是祭司。一切的祭都是指基督，凡基督对我们的所是并为我们所作的，都是要将我们构成祭司。这构成就是神圣的任命。神把我们重新构成，使我们不同于我们凭天然出生的所是。在我们第一次的出生，原初的出生里，我们被构成罪人。（罗五19。）不论何种阶级或社会地位，所有的人类都构成了罪人。人生来就是罪人。但藉著我们第二次的出生，我们这些相信基督的人就被构成了祭司。现在我们需要承接圣职并接受神的任命，使我们的祭司职任成为正式的。现在我们来看关于亚伦和他儿子们承接圣职的细节。

5Leviticus is not a book for ordinary people; it is a book for priests. Since we have been sanctified and separated from ordinary people, we are no longer common. We are a particular people—we are priests. All the offerings refer to Christ, and whatever Christ is to us and does for us is to constitute us priests. This constitution is the divine ordination. God constitutes us to be something different from what we are by our natural birth. In our first birth, our original birth, we were constituted sinners (Rom. 5:19). Regardless of their class or social status, all human beings have been constituted sinners. All are sinners by birth. But through our second birth, we who believe in Christ have been constituted priests. Now we need our consecration and God’so rd i nation to make our priesthood official. Let us now consider the details concerning the consecration of Aaron and his sons

壹在会幕门口

I. AT THE ENTRANCE OF THE TENT OF MEETING

6亚伦和他儿子们是在会幕门口承接圣职的。（利八3～4。）这表征我们承接祭司的职任，不仅是在神面前，也是为著召会生活。

6The consecration of Aaron and his sons took place at the entrance of the tent of meeting (Lev. 8:3-4). This signifies that our consecration for the priesthood is not only before God but also for the church life

7我喜欢『在会幕门口』这句话。在利未记八章，会幕表征召会生活。我们作神的祭司，是在召会里并为著召会的。

7I like the expression “at the entrance of the tent of meeting.” In Leviticus 8 the tent of meeting signifies the church life. We are God’s priests in the church and for the church

8贰摩西把亚伦和他的儿子带

8II. MOSES BRINGING AARON AND HIS SONS NEAR AND WASHING THEM WITH WATER

来，用水洗了他们

9『于是摩西把亚伦和他的儿子带来，用水洗了他们。』（利八6。）这表征我们要承接祭司的职任，就需要那灵的洗净。（林前六11。）这里摩西表征基督，而水豫表圣灵。基督是用圣灵来洗净我们。祭司职任是指祭司的事奉，也是指作祭司之人的体系；为著祭司的职任我们需要被那灵洗净。因此林前六章十一节告诉我们，我们己经被那灵洗净了，洁净了。

9“Then Moses brought Aaron and his sons near and washed them with water” (v. 6). This signifies that for our consecration for the priesthood we need to be washed by the Spirit (1 Cor. 6:11). Here Moses somewhat signifies Christ, and the water typifies the Holy Spirit. Christ washes us with the Holy Spirit. For the priesthood, which refers both to the priestly service and to a body of persons who are priests, we need to be washed by the Spirit. Therefore, 1 Corinthians 6:11 tells us that we have been washed, cleansed, by the Spirit.

参摩西给亚伦

III. MOSES CLOTHING AARON

穿上大祭司的衣袍

WITH THE HIGH PRIEST’S GARMENTS

10在利未记八章七至九节，摩西给亚伦穿上大祭司的衣袍。『给亚伦穿上内袍，束上裹腰带，穿上外袍，并加上以弗得，束上以弗得的带子，把以弗得系在他身上，又给他带上胸牌，把乌陵，土明放在胸牌内，把祭司帽戴在他头上，在祭司帽上，放上金牌，就是圣冠。』这表征基督作我们的大祭司，是用祂神圣属性和人性美德的一切宝贵为妆饰。这些属性和美德乃是基督的衣袍。（见出埃及二十八章的生命读经信息。）

10In Leviticus 8:7-9 Moses clothed Aaron with the high priest’s garments. “He put the tunic on him, girded him with the sash, clothed him with the robe, and put the ephod on him; and he girded him with the band of the ephod, and with it he bound it to him. And he put the breastplate on him, and in the breastplate he put the Urim and the Thummim. And he placed the turban upon his head, and on the turban, at its front, he placed the golden plate, the holy crown.” This signifies that Christ as our High Priest is adorned with all the excellencies of His divine and human attributes and virtues. These attributes and virtues are Christ’s garment. (See Life-study Messages on Exodus 28

肆摩西给亚伦的儿子

IV. MOSES CLOTHING THE SONS OF AARON

穿上祭司的衣袍

WITH THE PRIESTLY GARMENTS

11『然后摩西把亚伦的儿子带来，给他们穿上内袍，束上裹腰带，包上裹头巾，都是照耶和华所吩咐摩西的。』（利八13。）摩西给亚伦的儿子穿上祭司的衣袍，表征新约的祭司有基督的属性和美德为妆饰。新约用衣服指我们外面的彰显。（太二一7，约十三4。）我们外面的彰显应当是基督神圣属性的彰显。这些属性包括神圣的爱、恩慈、圣别。基督神圣的属性，在为人生活中彰显为美德。这就是说，神圣的属性成了人性的美德，而人性的美德乃是神圣属性的彰显。神圣的属性和人性的美德不是仅仅联合并联结在一起，更是调和在一起。比如：为人的基督有属人的爱，但这属人的爱是与神圣的爱调和在一起的。神的所是（油）与基督在祂人性里的所是（细面），乃是调和在一起的。藉此，神性就包括在基督人性的彰显里。因为在基督里，神圣的属性与人性的美德是调和的，祂的爱、恩慈和怜悯，都是超凡的。在祂里面，神圣的爱、恩慈、怜悯，与属人的爱、恩慈、怜悯，都调和在一起。

11Then Moses brought Aaron’ss ons near and clothed them with tunics, girded them with sashes, and bound caps on them, as Jehovah had commanded Moses” (v. 13). Moses’ clothing the sons of Aaron with priestly garments signifies that the New Testament priests are adorned with all the attributes and virtues of Christ. The New Testament uses clothing to refer to our outward expression (Matt. 21:7; John 13:4). Our outward expression should be the expression of Christ’s divine attributes. These attributes include the divine love, kindness, and holiness. Christ’s divine attributes are expressed in human life as virtues. This means that the divine attributes become human virtues, and the human virtues are the expression of the divine attributes. The divine attributes and human virtues are not merely combined and united but mingled. For example, as a man Christ had human love, but this human love was mingled with the divine love. What God is (oil) was mingled with what Christ is (fine flour) in His humanity. In this way, God’s nature was included in the expression of Christ’s humanity. Because in Christ the divine attributes were mingled with the human virtues, His love, kindness, and mercy are extraordinary. In Him, the divine love, kindness, and mercy were mingled with the human love, kindness, and mercy

12这神圣属性与人性美德的调和，已成了我们的衣服，因为我们这些浸入基督的，是已经穿上了基督。（加三27。）穿上基督，就是以基督为衣服穿上。我们所穿上的基督，就是我们的祭司衣袍。现今无论我们是丈夫或妻子、父母或孩子、教师或学生，都该穿上祭司的衣袍，就是彰显基督神圣属性调和著祂人性美德的衣袍。特别是我们出去传福音给罪人的时候，更需要穿上这衣袍。对基督的彰显该是我们的制服。我们与人接触时，需要使人对基督的彰显有深刻的印象，对我们所穿上的基督有深刻的印象。我们若这样作，在传福音的时候，就会有能力和权柄。

12This mingling of the divine attributes and the human virtues has become our clothing, because we who have been baptized into Christ have put on Christ (Gal. 3:27). To put on Christ is to be clothed with Christ. The very Christ with whom we are clothed is our priestly garment. Now whether we are a husband or a wife, a parent or a child, a teacher or a student, we should wear our priestly garment — a garment that is the expression of Christ’s divine attributes mingled with His human virtues. Especially when we are going out to preach the gospel to sinners, we need to wear this garment. The expression of Christ should be our uniform. As we contact others, we need to impress them with the expression of Christ, that is, with the Christ with whom we are clothed. If we do this, we will have power and authority in our gospel preaching.

13当神任命我们作祭司事奉祂的时候，就给我们穿上基督。有一天，你也许把自己奉献给主为祭司。立刻，神、基督和圣灵就来妆饰你。有时，主的仆人会与三一神一同作工，用基督来妆饰圣徒。我是神微小的仆人，与神同工，用基督来妆饰你，帮助你更换制服，把你天然属人生命、文化与国籍的制服，换为基督的制服。不同文化的制服产生分裂，但基督这惟一的制服却使我们成为一。

13When we are ordained by God to serve Him as priests, He clothes us with Christ. One day you may consecrate yourself to the Lord to be a priest. Immediately, God, Christ, and the Holy Spirit will adorn you. Sometimes the Lord’s servants will work with the Triune God to adorn the saints with Christ. I am a little servant of God co-working with Him to adorn you with Christ, to help you to change your uniform from the uniform of your natural human life, culture, and nationality to the uniform of Christ. The different cultural uniforms divide, but the unique uniform of Christ makes us one

14伍摩西膏了帐幕、祭坛、和洗濯盆并一切器皿，使其成为

14V. MOSES ANOINTING THE TABERNACLE, THE ALTAR, AND THE LAVER WITH ALL THEIR

UTENSILS TO SANCTIFY THEM

圣别

15『摩西又拿膏油膏帐幕和其中所有的，使其成为圣别，将些膏油弹在祭坛上七次，并膏了祭坛和祭坛的一切器皿，并洗濯盆和盆座，使其成为圣别。』（利八10～11。）这表征基督与召会，以及十字架，并那灵的洗涤，都与新约祭司的职任有关，为使得以圣别。在圣经里，帐幕豫表个别的基督，（约一14，）也豫表作神居所的召会。在利未记八章，帐幕指召会远过于指基督。摩西膏祭司，也膏了帐幕。膏帐幕表征膏召会，召会是我们这些新约的祭司在其中事奉神的地方。在古时，祭司和帐幕是两个分开的个体。今天，祭司和召会乃是一，不能分开。我们这些祭司就是召会，召会就是我们这些祭司。因此，今天对我们来说，祭司和召会不是两个分开的个体，乃是一个个体。因著我们和召会是一，我们若受膏，召会也就受了膏。同样的，召会若受膏，我们也就受了膏。

15“Moses took the anointing oil and anointed the tabernacle and all that was in it, and sanctified them. And he sprinkled some of it on the altar seven times, and anointed the altar and all its utensils, and the laver and its base, to sanctify them” (Lev. 8:10-11). This signifies that Christ and the church, then the cross and the washing of the Spirit, are related to the New Testament priesthood for the priests’ sanctification. In the Bible, the tabernacle typifies Christ as an individual (John 1:14), and it also typifies the church as the dwelling place of God. In Leviticus 8 the tabernacle denotes the church much more than it denotes Christ. Moses anointed the priests, and he also anointed the tabernacle. The anointing of the tabernacle signifies the anointing of the church, in which we, the New Testament priests, serve God. In ancient times, the priests and the tabernacle were two separate entities. Today the priests and the church are one and inseparable. We, the priests, are the church, and the church is we. Hence, for us today, the priests and the church are not two separate entities but one entity. Since we and the church are one, if we are anointed, the church also is anointed. Likewise, if the church is anointed, we also are anointed.

16十一节的祭坛是指外院子里的燔祭坛。一切的供物都献在这祭坛上。洗濯盆是祭司在其中洗手和脚的盆。祭坛表征十字架，洗濯盆表征圣灵作洗涤的灵。在洗涤的灵里有生命洗涤的水。召会、十字架、和那灵的洗涤，是我们今天要实际承接圣职作祭司的一切供备。召会、十字架、和洗涤的灵，都与圣别有关。从前，我们是凡俗的；也就是说，我们和亲戚、邻居、同学、同事并没有甚么不同。但现今，我们已经承接圣职并受命为神的祭司，我们乃是圣别的人。圣别就是分别，成为特别的，成为圣的。我们必须是一班清洁且纯洁的人，也必须是一班分别、特别、且圣别的人。我们应当十分与众不同。但这不是说，我们需要穿特别的衣服，以表示我们是圣别的。我们该穿平常的衣服，但在这平常的衣服上，应当有圣别。

16The altar in verse 11 refers to the burnt offering altar in the outer court. All the offerings were offered on this altar. The laver was a basin where the priests washed their hands and feet. The altar signifies the cross, and the laver signifies the Holy Spirit as the washing Spirit. In the washing Spirit is the washing water of life. The church, the cross, and the washing of the Spirit are all provisions for our practical consecration to be the priests today. The church, the cross, and the washing Spirit are related to sanctification. Formerly, we were common; that is, we were not different from our relatives, neighbors, classmates, and colleagues. But now, having been consecrated and ordained to be God’s priests, we are a sanctified people. To sanctify is to separate, to make particular, to make holy. We must be a group of people who are not only clean and pure but also separated, particular, and holy. We should be very different from the common people. This does not mean, however, that we need to wear peculiar clothing to show that we are sanctified. We should wear ordinary clothing, yet in this ordinary clothing there should be a consecration

17不管我们的背景如何，我们都需要圣别，因为我们已经承接圣职，神也已经任命了我们。难道你的深处没有感觉，你已经受了任命么？有一天，也许就是最近，你曾祷告说，『主，我把自己绝对的交给你。』只要你这样祷告过，就是已经把自己奉献给主了。神已经悦纳你的奉献，并且任命了你，用基督充满你虚空的手。神的任命是由圣别一辞所表征。神的任命乃是一件圣别的事。神既已圣别我们，我们就不再凡俗了。膏抹将那与人性调和的三一神带给祭司和召会生活。这膏抹包括基督的为人生活、祂在十字架上的死、以及祂的复活。按出埃及三十章，膏抹的油是一种膏，用油与四种香料复合而成。油豫表那灵；四种香料豫表人性（由四这数字表征）、为人生活、十字架的死和复活。当我们受膏为祭司和召会的时候，就是被这位复合了基督的人性、为人生活、死与复活的三一神所膏。对祭司和帐幕的这膏抹，也包括赎罪祭（利八14～17）和燔祭。（利八18～21。）这膏油（复合之灵）的一切元素，同著赎罪祭和燔祭，必须构成到我们全人里面。这样，我们就是神的真祭司，不是凭著我们天然出生的所是，乃是凭著那复合了基督之人性、为人生活、死、复活和升天的三一神。

17Regardless of our background, we all need to be sanctified, for we have consecrated ourselves to God, and He has ordained us. Do you not have the sense deep within that you have been ordained? One day, perhaps recently, you prayed, “Lord, I give myself to You absolutely.” As long as you have prayed such a prayer, you have consecrated yourself to the Lord. God has accepted your consecration and has ordained you, filling your empty hands with Christ. God’so rd i nation is signified by the word sanctify. God’so rd i nation is a matter of sanctification. Since God has sanctified us, we are no longer common. The anointing brings the Triune God mingled with humanity to the priests and to the church life. This anointing includes Christ’s human living, His death on the cross, and His resurrection. According to Exodus 30, the anointing oil is an ointment composed of oil, typifying the Spirit, compounded with four spices, signifying humanity (typified by the number four), human living, the death of the cross, and resurrection. When we are anointed as priests and as the church, we are anointed with the Triune God compounded with Christ’s humanity, human living, death, and resurrection. This anointing of the priests and the tabernacle also involves the sin offering (Lev. 8:14-17) and the burnt offering (vv. 18-21). All the elements of the anointing oil, the compound Spirit, with the sin offering and the burnt offering must be constituted into our being. Then we will be real priests to God, not by what we are through our natural birth but by the Triune God compounded with Christ’s humanity, human living, death, resurrection, and ascension

18陆摩西膏亚伦，使他成为圣别

18VI. MOSES ANOINTING AARON TO SANCTIFY HIM

19利未记八章十二节告诉我们，摩西『又将些膏油倒在亚伦的头上膏他，使他成为圣别。』这表征基督作我们的大祭司为神所膏，使祂得以圣别。

19Leviticus 8:12 tells us that Moses “poured some of the anointing oil upon Aaron’she ad, and anointed him to sanctify him.” This signifies that Christ as our High Priest was anointed by God for His sanctification

20柒为著承接祭司职任，献作

20VII. A BULL AS THE SIN OFFERING FOR THE

赎罪祭的公牛

consecration of the priesthood

21十四至十七节说到为著承接祭司职任，献作赎罪祭的公牛。这祭表征较刚强、较丰富的基督作我们的赎罪祭，使我们能承担新约祭司的职任。（细节见出埃及二十九章的生命读经信息。）赎罪祭对付我们天然的人、我们的肉体、住在我们里面那人位化的罪、撒但、挂在撒但身上的世界、以及争权。我们若要作新约的祭司，这一切都必须受基督这赎罪祭的对付。当基督钉在十字架上作我们的赎罪祭时，祂对付了天然的人、肉体、内住的罪、撒但、世界和争权。在神圣的任命里，这样的赎罪祭应用在我们身上，使我们能作得胜的祭司来事奉神。

21Verses 14 through 17 speak of the bull of the sin offering for the consecration of the priesthood. This offering signifies the stronger and richer Christ as our sin offering for the assuming of our New Testament priesthood. (For details, see Life-study Messages on Exodus 29.) The sin offering deals with our natural man, our flesh, the personified sin that dwells in us, Satan, the world hanging on Satan, and the power struggle. If we would be New Testament priests, all these things must be dealt with by Christ as the sin offering. When Christ was crucified as our sin offering, He dealt with the natural man, the flesh, the indwelling sin, Satan, the world, and the power struggle. In the divine ordination, such a sin offering is applied to us that we may be prevailing priests serving God

22捌为著承接祭司职任，献作

22VIII. A RAM AS THE BURNT OFFERING FOR

燔祭的公绵羊

the consecration of the priesthood

23十八至二十一节说到为著承接祭司职任，献作燔祭的公绵羊。在神对祭司的任命中，也包括这燔祭，表征刚强的基督作我们的燔祭，使我们能承担新约祭司的职任。燔祭题醒我们这些事奉的人，必须绝对为著神。因著我们没有绝对为著神，所以需要取用基督作我们的燔祭。

23Verses 18 through 21 speak of the ram of the burnt offering for the consecration of the priesthood. This burnt offering, which is also included in God’so rd i nation of the priests, signifies the strong Christ as our burnt offering for the assuming of our New Testament priesthood. The burnt offering reminds us that as serving ones we must be absolute for God. Because we are not absolute for God, we need to take Christ as our burnt offering.