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利未记生命读经 · 第29篇

亚伦和他儿子们承接圣职（二）

The Consecration of Aaron and his Sons (2)
1读经：利未记八章十四至二十九节。在本篇信息中，我们要进一步来看亚伦和他儿子们的承接圣职。
1Scripture Reading: Lev. 8:14-29 In this message we will consider further the consecration of Aaron and his sons
2在承接祭司职任的事上，第一件要完成的事就是膏祭司。这有力的指明，祭司体系承接圣职或受膏，乃是使神与我们成为一；因为膏油表征凡神所是、所作并将要作的，都是我们的。凡神已经作的、正在作的并将要作的，包括了许多事，就如祂的成为肉体、为人生活、受死、复活、升天和再来。这一切已经膏在我们身上，就是说，这一切已经与我们成为一。这是祭司体系接受任命的积极一面。在亚伦和他儿子们承接圣职的事上，献祭紧接著膏抹。供物题醒我们，我们是谁，我们是甚么；也题醒我们，甚么是我们该是却还不是的。
2In the consecration of the priesthood, the first thing carried out was the anointing of the priests. This indicates strongly that the consecration or anointing of the priesthood is to make God one with us, for the anointing oil signifies that whatever God is, whatever He does, and whatever He will do are ours. What God has done, what He is doing, and what He will do involve many things, such as Christ’sin carnation, human living, death, resurrection, ascension, and coming back. All this has been anointed upon us, that is, made one with us. This is the positive side of the ordination of the priesthood. In the consecration of Aaron and his sons, the offerings immediately followed the anointing. The offerings remind us of who and what we are, and of what we should be yet are not
3赎罪祭首先作这样题醒的工作。亚伦已经为膏油所膏，这膏油表征三一神，连同祂所是、所作并将要作的一切，现今都是亚伦的。这膏油也指明亚伦与三一神是一。然而，这位受膏者仍需有力的题醒，题醒他凭自己并在自己里面不过是罪，是罪所构成的罪人，也是肉体，里面毫无良善；题醒他是个天然的人，是旧造的一部分，被那恶者完全浸透、占有、霸占、并内住；并且题醒他充满了世界和争权。三一神已任命亚伦作事奉祂的人，并用祂自己膏了他。然而，亚伦仍需要晓得他是甚么。因此，神用赎罪祭题醒他是甚么。在亚伦尽祭司职任的第一天和以后的每一天，都必须把赎罪祭献给神，这样他就受题醒他是甚么。今天我们乃是神的祭司。祂已拣选、指派、任命我们作祂圣别的祭司。凡三一神所已经作的、正在作的并将要作的，都是我们的。祂与我们是一，我们与祂也是一。然而，我们仍需受题醒：我们在自己里面乃是罪、肉体和旧人；我们乃是旧造，被撒但那恶者所浸透；我们充满了世界和世界的争权。若是弟兄们、同工们、和长老们每天并终日都记得这事，受题醒自己是甚么，我们中间的光景必会有所不同。
3The sin offering is the first to do such a reminding. Aaron had been anointed with the anointing oil, which signifies that the Triune God with all that He is, has done, and will do was now Aaron’s. This anointing also indicates that Aaron was one with the Triune God. However, this anointed one still needed a strong reminding that by himself and in himself he was sin, a sin-constituted sinner, and flesh with nothing good in him; that he was a natural man, a part of the old creation, which is absolutely saturated, possessed, usurped, and indwelt by the evil one; and that he was filled with the world and the power struggle. The Triune God had ordained Aaron to be His serving one and had anointed him with Himself. However, Aaron still needed to realize what he was. Thus, God used the sin offering to remind him of what he was. On the first day of Aaron’s priesthood and every day thereafter, he had to offer the sin offering to God so that he would be reminded of what he was. We today are God’s priests. He has chosen, appointed, and ordained us to be His holy priests. Whatever the Triune God has done, is doing, and will do is ours. He is one with us, and we are one with Him. However, we still need to be reminded that, in ourselves, we are sin, flesh, and the old man, that we are the old creation, which is saturated with Satan, the evil one, and that we are filled with the world and its power struggle. If every day and all during the day the brothers, co- workers, and elders would remember this, being reminded of what they are, the situation among us would be different.
4关于我们的生活和工作，我们需要问自己，那在行动作事的，是旧人还是神的祭司？你有把握说，凡你在召会生活、主的工作和恢复里所作的，都是出于神圣的祭司职任，不是出于肉体么？谁能说他的手是洁净的，他已经完全脱离了肉体？我们不能这么说，所以我们需要赎罪祭，就如利未记所豫表的。我们需要这祭，不仅为著得神赦免，也为著受题醒我们是甚么。甚至在爱人的事上，我们也需要受题醒，我们是罪、肉体、旧人和旧造，并且充满了世界。我们若按著我们的肉体、口味和拣选去爱人，我们的爱在神眼中就是有罪的，因为这样的爱联于那恶者。不仅如此，当我们在聚会中祷告、分享的时候，也许有来自肉体的思想，而肉体乃是罪在其中隐藏，并撒但在其中秘密活动的地方。这是我们真实的光景。因此，我们不仅在被任命为祭司的时候需要赎罪祭，就是每次实行祭司职任的时候也需要赎罪祭。在任命祭司的事上，要用公绵羊作燔祭。燔祭题醒我们，我们该绝对为著神，但我们却不是这样的人。我们是神任命的祭司，所以该接受祂的怜悯和恩典，在基督里、同著基督、并藉著基督，来绝对为著神。
4Concerning our life and work, we need to ask ourselves whether the one moving, acting, and doing things is the old man or God’s priest. Do you have the assurance to say that whatever you are doing in the church life, in the Lord’s work, and in the recovery is of the divine priesthood and not of the flesh? Who can say that his hands are clean and that he is absolutely free from the flesh? Because we cannot say this, we need the sin offering as it is typified in Leviticus. We need this offering not only to be forgiven by God but also to be reminded of what we are. Even in loving others we need to be reminded that we are sin, flesh, the old man, and the old creation and that we are filled with worldliness. If we love others according to our flesh, taste, and choice, our love is sinful in the eyes of God, for such a love is linked to the evil one. Furthermore, as we pray and share in the meetings, we may have thoughts that come from the flesh, where sin is hidden and where Satan moves secretly. This is our actual situation. Thus, we need the sin offering not only at the time of our ordination as priests but also every time we practice our priesthood. In the ordination of the priests a ram was used for a burnt offering. The burnt offering reminds us that we should be absolute for God yet we are not. As ordained priests of God, we should therefore receive His mercy and grace to be absolute for God in Christ, with Christ, and through Christ
5亚伦既已为神所膏，为甚么还需要燔祭？亚伦需要这祭，因为神要亚伦受题醒，他该绝对为著神，但他没有这样作。这该题醒我们，我们今天同样没有绝对为著神。这也该警告我们，我们每天都需要献上燔祭。我们需要每天为著祭司的职任，为著祭司的事奉献上燔祭。特别长老和同工该每早晨献上燔祭。我们该告诉主：『主，今天整天题醒我该绝对为著你。但我晓得，我没有、也不能绝对为著你。主，我信靠你，并以你为我的生命、我的人位、和我的绝对。主，我对神的绝对就是你。』这就是活基督。
5Since Aaron had been anointed by God, why did he still need the burnt offering? Aaron needed this offering because God wanted Aaron to be reminded that he should be absolute for God yet he was not. This should remind us that we today are likewise not absolute for God. It should also warn us that every day we need to offer a burnt offering. Daily we need to offer a burnt offering for our priesthood, for our priestly service. The elders and co - workers in particular should offer the burnt offering every morning. We should tell the Lord, “Lord, throughout this day remind me that I should be absolute for You. Yet, I realize that I am not and cannot be absolute for You. Lord, I trust in You and take You as my life, my person, and my absoluteness. My absoluteness for God is You, Lord.” This is to live Christ.
6我们对『活基督』一辞很熟悉，但也许不领会活基督的真义。我们在家里或在召会生活中，有没有活基督？在我们的家庭生活以及与圣徒的相处上，我们是绝对为著神么？当我们个人的感觉或私利被人摸著时，我们可能就被触犯了。这不就指明，我们没有绝对为著神么？我们的确需要受题醒，我们在自己里面，我们没有绝对为著神。按照利未记，燔祭该每早晨献上。燔祭的焚烧不可停止。（利六12～13。）『燔祭要整夜到早晨放在祭坛的焚烧架上，祭坛上的火要不断的焚烧。』（利六9。）这指明燔祭该一直焚桡，经过今世的黑夜，直到天明，直到主耶稣再来。
6We may be familiar with the words “live Christ,” but we may not understand the real significance of living Christ. Do we live Christ at home and in the church life? In our family life and in our dealing with the saints, are we absolute for God? When our self-feeling or self-interest is touched by others, we may become offended. Does this not indicate that we are not absolute for God? We surely need to be reminded that, in ourselves, we are not absolute for God. According to Leviticus, the burnt offering should be offered every morning (6:12-13). The burning of the burnt offering should not cease. “The burnt offering itself shall be upon the hearth on the altar all night until the morning, and the fire of the altar shall be kept burning on it” (6:9). This indicates that the burnt offering should burn through the dark night of this age until morning, until the Lord Jesus comes again
7玖为著承接祭司职任的圣职，所献承接圣职之祭的第二
7IX. THE SECOND RAM AS THE CONSECRATION OFFERING FOR THE CONSECRATION OF THE
只公绵羊
PRIESTHOOD
8第二只公绵羊，是为著承接祭司职任的圣职，（利八22～32，）所用以献上作承接圣职的供物。（利七37。）这表征刚强的基督，作我们承担新约祭司职任所献的供物。为著我们的承
8The second ram was used as a consecration offering (7:37) for the consecration of the priesthood (8:22-32). This ram signifies the strong Christ for our assuming of the New Testament priesthood. We need a strong Christ for our consecration
9接圣职，我们需要刚强的基督。
9
10一取些血抹在亚伦和他儿子的右耳、并右手大拇指、和右脚大
10A. Some of the Blood Put on Aaron’sand His Sons’ Right Ear, Thumb of Their Right Hand, and
拇趾上
Big Toe of Their Right Foot
11『他就宰了公绵羊。摩西取些血抹在亚伦的右耳垂上，并右手大拇指上，和右脚大拇趾上。摩西又把亚伦的儿子带来，取了些血抹在他们的右耳垂上，并右手大拇指上，和右脚大拇趾上。』（利八23～24上。）这表征基督救赎的血，洁净了我们的耳、手和脚，使我们能承担新约祭司的职任。新约祭司职任的事奉，包括在聚会中尽功用、传福音、以及到圣徒家中看望。为著这些事奉，我们需要基督之血的洁净。
11Moses took some of its blood and put it on the tip of Aaron’sr ight ear, and on the thumb of his right hand, and on the big toe of his right foot. And he brought Aaron’ss ons near, and Moses put some of the blood on the tip of their right ear, and on the thumb of their right hand, and on the big toe of their right foot” (8:23-24a). This signifies that the redeeming blood of Christ cleanses our ears, our hands, and our feet for the assuming of our New Testament priesthood. The service of the New Testament priesthood includes functioning in the meetings, preaching the gospel, and visiting the saints in their homes. For all these services, we need the cleansing of the blood of Christ
12我们的行动（脚）和工作（手）总是受我们所听见的来指引。我们是按著所听见的去行动。所以，在召会生活中，听是很重要的。
12Our moving (feet) and working (hands) are always under the direction of our hearing. We act according to what we hear. Therefore, in the church life, hearing is crucial.
13我们因著听得救，也因著听得滋养、得造就。然而，我们也可能因著听，受到破坏、被杀死。我们的听是个问题。在提后四章三节，保罗说到那些人『耳朵发痒，…给自己堆积起教师来。』所以，神的对付必须首先摸著源头－我们的听。一个召会若停止听消极的事物，那个召会就会很健康、很活。最软弱、最死沉的召会，乃是满了批评、闲话和争论的召会。
13By hearing we have been saved, and by hearing we may be nourished and edified. However, by hearing we may also be damaged and killed, and we may do evil things to others because of what we hear. Our hearing is a problem. In 2 Timothy 4:3 Paul speaks of those who “heap up to themselves teachers tickling the ear.” Therefore, God’s dealing must first touch the source—our hearing. If any church would stop hearing negative things, that church would be very healthy and living. The church that is the weakest and the most deadened is the one full of criticism, gossip, and reasoning
14在婚姻生活中，原则也是一样。一位弟兄也许很活。但他的妻子若对他说了消极的话，他就会中毒而死沉，难以在召会的聚会中祷告。同样的，一位弟兄若向妻子传消极的话，她也会因此而死沉。这些召会生活和婚姻生活的例子，说明听的重要。我们既是神的祭司，就需要问问自己想听甚么。我们要听积极的事，还是消极的事？因著我们常听不洁的事，就是那些不健康和容易传染的事，我们就需要用基督的血洗净我们的耳朵。按照圣经，那里有血的洗净，那里就有灵的膏抹。我们被血洗净之后，就能享受那灵的膏抹。这样，我们就会忘了所听见消极的事，至少不会重复这些事。我们会成为健康的活人，召会也会在我们的健康中往前。我们无论往那里去，都需要顾到我们的听。我们若这样作，凡我们所听到的，就都是正确而积极的。这样我们必会走正确的路，作正确的工。然而，我们若不顾到我们的听，却去倾听消极的谈话，我们的行为
14The principle is the same in married life. A certain brother may be very living. But if his wife speaks to him in a negative way, he will be poisoned and deadened and will find it hard to pray in the church meeting. Likewise, if a brother passes on a negative word to his wife, she will be deadened by it. These illustrations from the church life and from married life show the importance of hearing. Since we are God’s priests, we need to ask ourselves what kind of things we are willing to hear. Do we intend to hear positive things or negative things? Because we often hear unclean things, things that are unhealthy and contagious, we need to wash our ears with the blood of Christ. According to the Bible, where the blood washes, there the Spirit anoints. After the washing of the blood, we will enjoy the anointing of the Spirit. Then we will forget the negative things we heard, or at least we will not repeat these things. We will also become healthy and living, and the church will go on in our health. Wherever we go, we need to take care of our hearing. If we do this, whatever we hear will be right and positive. Then we will go the right way and do the right work. However, if we do not take care of our hearing but give ear to negative speaking, our deeds and work will be affected in a negative way
15和工作就会受到消极的影响。
15
16承接圣职的祭（利八23），目的不是对付我们的罪和罪愆，乃是特别对付我们的耳朵、拇指、和脚趾，就是对付我们的听、我们的工作、和我们的行动。我们若不顾到我们的耳朵，就会成为说闲话的人，和散播争论与辩论的人。这样，我们就不再供应基督，却散布死亡。今天，有些人专专散布死亡，并不传播基督、真理、福音。我们听话的耳、工作的手、和行动的脚趾，必须蒙基督的血所救赎。我们必须让基督的血释放我们，脱离一切消极的事。然后基督一切积极的事就要充满我们的手。二摩西把血泼在祭坛周围利未记八章二十四节下半说，『然后把血泼在祭坛的周围。』这表征基督救赎的血是为著把我们从罪中救赎出来。三取一个无酵饼，一个调油的饼，和一个薄饼，放在脂油上和右腿上，把这一切都放在亚伦和他儿子的手上，作摇祭摇在耶和华面前，再从他们手中取过来，在祭坛上的燔祭上熏著献上，这是承接圣职的祭，为
16The purpose of the consecration offering (Lev. 8:23) is not to deal with our sin and trespasses but to deal particularly with our ear, our thumb, and our toe, that is, with our listening, our working, and our acting. If we are not careful about our ears, we will be gossipers and those who spread reasonings and debates. Then instead of ministering Christ, we will spread death. Today some devote themselves to spreading death and not to spreading Christ, the truth, and the gospel. Our listening ear, our working hand, and our walking toe must be redeemed by the blood of Christ. We must let the blood of Christ release us from all the negative things. Then all the positive things of Christ will fill our hands. B. Moses Dashing the Blood on the Altar All Around Leviticus 8:24b says, “Then Moses dashed the blood on the altar all around.” This signifies that the blood of the redeeming Christ is for the redemption from our sin. C. One Unleavened Cake, One Cake of Oiled Bread, and One Wafer Placed upon the Portions of the Fat and upon the Right Thigh, All These Put on the Palms of Aaron and of His Sons, Waved as a Wave Offering before Jehovah, Taken from Their Palms and Offered Up in Smoke upon the Altar upon the Burnt Offering for a Consecration
怡爽的香气，是献给耶和华的火祭
Offering by Fire to Jehovah for a Satisfying Fragrance
17在八章二十五至二十八节，我们看见一个无酵饼，一个调油的饼，和一个薄饼，放在脂油上和右腿上。然后这一切要放在亚伦和他儿子的手上，作摇祭献上，再从他们手中取过来，在祭坛上的燔祭上熏著献上，这是承接圣职的祭，为怡爽的香气，是献给耶和华的火祭。这表征基督一切柔和、超越和刚强的部分，连同三种饼，就是祂无罪且调和著那灵的人性，在不同方面作食物；这一切都在祂的复活里，并祂在十字架上受苦以至于死的交通中，献给神作怡爽之香气的祭，为叫我们承担新约祭司的职任。
17In 8:25-28 we see that one unleavened cake, one cake of oiled bread, and one wafer were placed upon the portions of the fat and upon the right thigh. Then all these portions were put on the palms of Aaron and of his sons, waved as a wave offering, taken from their hands, and offered up in smoke upon the altar upon the burnt offering for a consecration offering by fire to Jehovah for a satisfying fragrance. This signifies that the tender, excellent, and strong parts of Christ, with the three kinds of cakes, with His sinless but Spirit-mingled humanity in different aspects as food, are offered to God in Christ’s resurrection as a satisfying and fragrant offering in the fellowship of His sufferings unto death on the cross for our assuming of the New Testament priesthood
18利未记八章二十六节说到『一个无酵饼，一个调油的饼，和一个薄饼。』这节也说到脂油和右腿。无酵饼、调油的饼、和一个薄饼，分别指明我们有基督作每天无罪的食物，作每天调和著那灵的食物，并作那如此便利、且容易取用的食物，适合𫗪养年幼者。我们以饼𫗪养自己，以薄饼𫗪养人。脂油表征基督为著神的那一分，右腿表征基督是我们站立的力量。
18Leviticus 8:26 speaks of “one unleavened cake, and one cake of oiled bread, and one wafer.” This verse also refers to the fat and the right thigh. The unleavened cake, the cake of oiled bread, and the one wafer indicate respectively that we have Christ as our daily food without sin, that we have Christ as our daily food mingled with the Spirit, and that we have Christ as the food that is so available and easy to take in and that is good for feeding the young ones. We feed ourselves with the cakes, and we feed others with the wafers. The fat signifies the portion of Christ that is for God, and the right thigh signifies Christ as our strength to stand
19二十七节说，『然后他把这一切放在亚伦的手上和他儿子的手上，作摇祭摇在耶和华面前。』藉著他们的手被充满，他们就成了承接圣职，受任命的祭司。今天我们的手也能被那包罗万有的基督所充满，就是被那是无酵饼、调油的饼、薄饼、脂油、和右腿的基督所充满。我们有那是神之分（脂油）的基督，也有那是我们站立之能力（右腿）的基督。我们还有那作饼𫗪养我们，并作薄饼𫗪养别人（特别是年幼者）的基督。这一切都摇在耶和华面前。这就是说，这些都是摇祭，表征在复活里的基督。这里没有一样是天然的；相反的，一切都是在基督的复活里。在复活里，基督乃是给我们和年幼者的食物。在复活里，基督也是神的分和我们站立的能力。
19Verse 27 says, “Then he put all these on the palms of Aaron and on the palms of his sons, and waved them as a wave offering before Jehovah.” Through this filling of the hands, they became consecrated, ordained priests. Today our hands can also be filled with the all-inclusive Christ, with the Christ who is the unleavened cake, the cake mingled with oil, the wafer, the fat, and the right thigh. We have the Christ who is God’sport i on (the fat) and the Christ who is our standing power (the right thigh). We also have Christ as cakes to feed ourselves and as wafers to feed others, especially the young ones. All these things were waved before Jehovah. This means that they were a wave offering, which signifies Christ in resurrection. Nothing here is natural; rather, everything is in Christ’s resurrection. In resurrection Christ is food for us and for the young ones. In resurrection Christ is also God’sport i on and our standing power
20『摩西从他们手中取过这些，在祭坛上的燔祭上熏著献上；这些是承接圣职的供物，为怡爽的香气，是献给耶和华的火祭。』（利八28。）这里我们看到，承接圣职的供物不仅是一只公绵羊，已经增加了其他的项目。这包罗万有的祭，是在基督的复活里献给神，作祂的满足。我们若要作新约的祭司，就需要顾到这几节里所表征的一切事物。为著作新约的祭司尽功用，就是传福音，在召会中尽功用，到人家中探访人，并照顾圣徒，我们需要留意八章二十四至二十八节所说的这一切。我们特别需要晓得，祭司的职任乃是焚烧的事奉。在这事奉中，我们焚烧自己，也点燃别人。这乃是在基督的焚烧上焚烧的。当我们在基督的焚烧上焚烧时，我们就有基督在十字架上受苦以至于死的交通，以实行新约祭司的职任。四摇在耶和华面前作摇祭的胸，
20Moses took them from their palms and offered them up in smoke on the altar upon the burnt offering; they were a consecration offering for a satisfying fragrance, an offering by fire to Jehovah” (v. 28). Here we see that the consecration offering is not merely a ram but has been increased to include other items. This all- inclusive offering was offered in Christ’s resurrection to God for His satisfaction. If we intend to be New Testament priests, we need to take care of all the matters signified in these verses. In order to function as New Testament priests, preaching the gospel, functioning in the church, visiting people in their homes, and caring for the saints, we need to pay attention to all that is covered in 8:24-28. In particular, we need to realize that the priesthood is a burning service. In this service we burn ourselves and cause others to be burned. This burning is upon Christ’s burning. As we burn upon Christ’s burning, we have the fellowship of Christ’s sufferings unto death on the cross for the practice of the New Testament priesthood. D. The Breast Waved as a Wave Offering before
是摩西的分
Jehovah for Moses’ Portion
21『摩西取羊的胸作摇祭，摇在耶和华面前；这是摩西从承接圣职所献公绵羊中所得的分，都是照耶和华所吩咐摩西的。』（利八29。）这表征基督在祂复活中爱的度量，是为著那些在我们承接祭司职任时，把基督供应给我们的人。
21“Moses took the breast and waved it as a wave offering before Jehovah; it was Moses’ portion from the ram of consecration, as Jehovah had commanded Moses” (v. 29). This signifies that the loving capacity of Christ in His resurrection is for the one who ministers Christ to us in our consecration for the priesthood.
22这节指明，事奉的人应得基督那特别的一分。你传扬基督的时候，就应得基督。当你传扬福音的时候，就应得福音那丰富的享受。每当我们这些事奉的人把基督供应给人时，我们就得享所供应的基督。
22This verse indicates that the serving one deserves a particular portion of Christ. When you preach Christ, you deserve Christ. When you preach the gospel, you deserve the rich enjoyment of the gospel. Whenever we, the serving ones, minister Christ to others, we deserve to enjoy the very Christ we minister to them