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利未记生命读经 · 第31篇

亚伦他儿子们祭司事奉的引进

The Initiation of the Priestly Service of Aaron and his Sons
1读经：利未记九章一至二十一节。
1Scripture Reading: Lev. 9:1-21
2利未记这卷书给我们看见一个新的开始；在这里，神的百姓首次照著神的规则献供物给神。神的百姓第一次不仅按著他们的需要，也照著神的条例，神的规则，把基督献给神。在那时以前，虽然有些人，如亚伯、挪亚、亚伯拉罕，曾向神献祭，但直到以色列人守逾越节，（出十二1～28，）人才照著神的指示献祭给神。严格的说，逾越节的羊羔虽然是供物，却不能称之为祭。在利未记，帐幕立起以后，神在地上得著一个居所，使祂从其中对祂的百姓说话。头一类的说话是说到各种的祭。（利一～七。）那些祭不仅是人所需要、神所要求的，也是完全照著神的心意和愿望，按著神的规则所定规的。摩西当时应该晓得在遮罪（利九7）的事上，这些祭的意义，但是关于那些祭的细节，也许连摩西都领会得很少。在利未记，以色列人开始用前所未有的作法向神献祭。这些祭现今不是由个人，乃是由百姓、会众献给神，并且不在他们自己拣选的地方献。神叫百姓到会幕门口接触祂，且是藉著祭司，不是凭著自己，献上他们的供物。（这与亚伯、挪亚、亚伯拉罕不同，他们不仅是献祭者，也是服事的祭司。）献祭的方式成为一种礼仪、形式，必须照著神的规则、条例和安排，在神居所的入口完成。这一切确实是前所未有，是崭新的。
2The book of Leviticus shows us a new beginning, in which, for the first time, God’sp eople offered offerings to God according to God’s regulations. This was the first time God’sp eople offered Christ to God not merely according to their need but also according to God’s laws, His regulations. Before that time, some, such as Abel, Noah, and Abraham, offered to God, but it was not until the Israelites kept the Passover (Exo. 12:1-28) that offerings were presented to God according to His instructions. Strictly speaking, although the Passover lamb was an offering, it was not called an offering. In Leviticus, after the erecting of the tabernacle, God had a dwelling place on earth from within which He spoke to His people. The first category of speaking concerned the offerings (Lev. 1—7). The offerings were not only needed by man and requested by God but were also ordained by God in regulations which were absolutely according to God’s mind and desire. Moses should have realized the significance of these offerings in regard to the matter of propitiation (Lev. 9:7), yet in the details of the offerings he may have understood very little. In Leviticus the Israelites began to practice offering to God in a way which had never been done before. The offerings were now offered to God not by an individual but by a people, a congregation, and not at the place of their choice. God asked the people to come to the entrance of the tent of meeting to contact Him and to offer their offerings by priests, not by themselves. (This is different from the offering of the offerings by Abel, Noah, and Abraham, who were not only offerers but serving priests.) The manner in which the offerings were offered became a ceremony, a form, to be carried out before God at the entrance of His dwelling place according to His regulations, laws, and arrangement. All this was surely something new
3虽然摩西没有看见这些祭就是基督，但神实际上确实是吩咐祂的百姓，当按著神的条例，应用基督作一切的祭。所以我们新约时代的人，必须学习如何照著神的要求应用基督。每天清晨，我们需要应用基督作我们的燔祭、赎罪祭和素祭，使我们在一天中有所凭以活著。
3Although Moses did not see that the offerings were Christ, God was actually giving commands to His people about how to apply Christ as all the offerings according to God’s laws. We today need to learn how to apply Christ according to God’s requests. Early in the morning, we need to apply Christ as our burnt offering, sin offering, and meal offering so that we may have something to live by during the day.
4现在，我们来看利未记九章一至二十一节，关于亚伦和他儿子们祭司事奉的引进。
4Let us now consider the record in Leviticus 9:1-21 regarding the initiation of the priestly service of Aaron and his sons
壹 第八天
I. ON THE EIGHTH DAY
5亚伦和他儿子们祭司事奉的引进，是在表征复活（可十六9上）的第八天。（利九1。）这指明一切祭司的事奉都必须是在复活里。（参启二十6。）利未记九章一节里的第八天，是指亚伦和他儿子们承接圣职那七天之后的次日。在那七天，亚伦和他的儿子每天都要经过同样的程序。在第八天，承接圣职的过程完成之后，他们有了新的开始。因此，第八日含示新的开始，和旧的结束。我们是神的祭司，我们的祭司职任，祭司事奉，必须完全在复活里。天然的生命、旧人和肉体，在这里没有地位。然而很不幸，在我们实际的召会生活中，有许多天然的东西，和许多的老旧。这样的东西不是在第八天；就是说，不是在复活的范围里，乃是在天然生命的范围里。
5The initiation of the priestly service of Aaron and his sons took place on the eighth day (v. 1), which signifies resurrection (Mark 16:9a). This indicates that all the priestly service must be in resurrection (cf. Rev. 20:6). The eighth day in Leviticus 9:1 refers to the day after the seven days of the consecration of Aaron and his sons. During each of these seven days, Aaron and his sons went through the same procedure. On the eighth day, the day after that course of consecration, they had a new beginning. The eighth day thus implies both a new beginning and the ending of the oldness. As priests of God, our priesthood, our priestly service, must be altogether in resurrection. The natural life, the old man, and the flesh have no ground here. Unfortunately, however, in our actual church life there are many natural things, and there is much oldness. Such things are not on the eighth day; that is, they are not in the realm of resurrection but in the realm of the natural life
6我们可能定罪恶事，却不定罪在旧造里所行的好事。比方说，我们定罪恨，但也许并不定罪天然的、不在灵里的爱。然而新约关注到天然的爱这件事，这爱实际上就是一种『蜜。』按照利未记二章，酵或蜜都不许搀到素祭里。酵是指恶的事，蜜是指天然里好的事。天然的恨是酵，天然的爱是蜜。天然的恨是恶的，天然的爱是好的；然而无论善恶，都是出于同一个源头：善恶知识树。天然的恨和天然的爱既是天然的，就都是属于善恶知识树；二者既都属于这树，就都该被定罪。这就是何以在约翰福音里，当人以善恶、对错、是非问主耶稣的时候，祂都将人指向生命。主所关心的，乃是生命，不是善恶。
6We condemn evil things, but we may not condemn those good things which are done in the old creation. For example, we condemn hatred, but we may not condemn a love which is natural and not in the Spirit. In the New Testament, on the contrary, there is a concern regarding natural love, which is actually a kind of “honey.” According to Leviticus 2, neither leaven nor honey was allowed to be added to the meal offering. Leaven refers to what is evil, and honey, to what is naturally good. Whereas natural hatred is leaven, natural love is honey. Natural hatred is evil, but natural love is good. However, both good and evil are from the same source—the tree of the knowledge of good and evil. Since natural hatred and natural love are natural, both belong to the tree of the knowledge of good and evil; and since both belong to this tree, both should be condemned. This is the reason that when, in the Gospel of John, the Lord Jesus was asked questions regarding good and evil, right and wrong, yes and no, He referred the people to life. The Lord’s concern is life, not good and evil
7我们对神的祭司事奉，必须是在复活里。复活的实际乃是基督这赐生命的灵。（林前十五45下。）凡我们在灵里所作的，都是在第八天，在复活里。凡我们在灵以外，在天然的生命、心思、或情感里所作的，都不是在第八天，不是在复活里。
7The priestly service we render to God must be in resurrection. The reality of resurrection is Christ as the life-giving Spirit (1 Cor. 15:45b). Anything we do in the Spirit is on the eighth day, in resurrection. Anything we do outside the Spirit, in our natural life, mind, or emotion, is not on the eighth day, not in resurrection.
8我盼望所有的圣徒，包括新蒙恩的，都能接受这论到第八天的祭司事奉的话。当你想要向某人表示爱的时候，你需要考虑这爱是发自你的灵呢，还是发自你天然的情感。这爱是否出于你天然的好恶，出于你的偏爱？不仅如此，因著你对某人天然的爱，你可能对这人特别好。这就是蜜，而蜜至终会发酵，变得跟酵一样。这就是说，在神眼中，天然的爱就像天然的恨一样邪恶。主常要求我们爱一些人，是我们在天然的生命里，凭天然的爱所爱不来的。我们能爱这样的人惟一的路，就是凭著不在天然里、乃在灵里的爱。我们一切的事奉都必须在灵里，在复活里。
8I hope that all the saints, including the newly saved ones, will receive this word concerning the priestly service on the eighth day. When you intend to show love toward a particular person, you need to consider whether this love arises from your spirit or from your natural emotion. Is this love a matter of your natural likes or dislikes, a matter of liking one person but not another? Further, because of your natural love for a certain one, you may treat that one in a preferential way. This is honey, and honey eventually ferments and becomes the same as leaven. This means that, in the eyes of God, natural love is just as evil as natural hatred. Quite often the Lord will require us to love someone whom we cannot love in our natural life and with our natural love. The only way we can love that one is with a love which is not natural but is in resurrection. All our service must be in spirit, in resurrection
9贰亚伦豫备他的赎罪祭和燔祭，为自己和百姓遮罪
9II. AARON PREPARING HIS SIN OFFERING AND HIS BURNT OFFERING AND MAKING PROPITIATION
FOR HIMSELF AND FOR THE PEOPLE
10利未记九章七节说，『摩西对亚伦说，近前到祭坛来，豫备你的赎罪祭和燔祭，为你自己和百姓遮罪；也豫备百姓的供物，为他们遮罪，都是照耶和华所吩咐的。』在这节里，我们看到亚伦要为他自己和百姓遮罪。遮罪（propitiation）一辞，和救赎（redemption）与赎罪（atonement）这二辞有区别。这几个辞意义不同，有重大的差别。救赎是由主耶稣在十字架上的死所完成的，这辞只该用于新约。祂在十字架上流血以前，还没有救赎这事。我们在旧约所有的，乃是遮罪。这辞有时被人繙作『赎罪。』赎罪是指平息双方的光景，好把双方带在一起，使他们成为一（at-）。遮罪是藉著为一方作事，满足另一方的要求，以平息双方之间的光景。我们是罪人，与我们公义的神之间有难处。祂虽然爱我们，但我们和祂之间有不义的事存在著，这不义的光景若没有得著平息，我们就不能与祂成为一。所以，基督在十字架上为我们成就了救赎。基督不仅流血以成就救赎，且在祂的升天里，进入诸天之上，将祂的血献在神面前。藉著这样献上祂的血，祂就为我们得到了、获得了永远的救赎。（来九12。）当我们信入基督的时候，我们就进到基督里，得著这救赎。
10Leviticus 9:7 says, “Then Moses said to Aaron, Come near to the altar and prepare your sin offering and your burnt offering, and make propitiation for yourself and for the people; and prepare the offering of the people, and make propitiation for them, as Jehovah has commanded.” In this verse we see that Aaron was to make propitiation for himself and for the people. The term propitiation needs to be distinguished from the terms redemption and atonement, for these words do not have the same meaning; there are important differences. Redemption was completed by the Lord Jesus’ death on the cross and this term should be used only for the New Testament. Before He shed His blood on the cross, there was not such a thing as redemption. What we have in the Old Testament is propitiation. Sometimes the Hebrew word for propitiation is translated “atonement.” Atonement is a matter of at-one-ment; it refers to appeasing the situation between two parties in order to bring them together, to make them one. Propitiation refers to the appeasing one-ment of a situation between two parties by doing something for one party to satisfy the demands of the other party. As sinners, we had a problem with our righteous God. Although He loved us, something unrighteous existed between us and Him. Not until this unrighteous situation was appeased could we be one with God. Therefore, on the cross Christ accomplished redemption for us. Christ not only shed His blood to accomplish redemption, but in His ascension He entered into the heavens and presented His blood before God. Through this presentation of His blood, He acquired, gained, an eternal redemption for us (Heb. 9:12). When we believed into Christ, we entered into Him and received this redemption.
11在基督来到以前，神是怎样对付旧约圣徒的罪？神是遮盖他们的罪，却未挪去他们的罪。保罗清楚的告诉我们，『公牛和山羊的血是不能除罪的。』（来十4。）相反的，每逢遮罪节，这样的祭物『使人每年想起罪来。』（来十3。）旧约圣徒的罪仍在，但这些罪得到了遮盖。这遮盖是在遮罪盖（罗三25）上发生的，这遮罪盖就是见证之约柜的盖。在约柜里有两块法版，上面各刻了十条诫命中的五条。十条诫命定罪前来就近神的人。但遮罪日所流赎罪祭牲的血，洒在约柜的盖上，以遮盖罪。因此，约柜的盖又称为遮罪盖。在利未记九章七节，亚伦要为他自己和百姓遮罪。他与神之间有难处，他需要作些事来平息那光景，使他能与神有和平。一表征亚伦是有罪的人，需要以基督为其赎罪祭和燔祭，使他能作祭司事奉神亚伦豫备自己的赎罪祭和燔祭，并为自己遮罪；这首先表征他是有罪的人，需要以基督为他的赎罪祭和燔祭，使他能作祭司事奉神。在亚伦能作祭司事奉之前，他的光景必须得著平息。他需要赎罪祭，也需要燔祭。
11How did God deal with the sins of the Old Testament saints before Christ came? God covered their sins, but He did not remove them. Paul tells us clearly that “it is impossible for the blood of bulls and goats to take away sins” (Heb. 10:4). Rather, with such sacrifices there was “a calling to mind of sins year by year” (v. 3) at the feast of propitiation. The sins of the Old Testament saints remained, but these sins were covered. This covering took place on the propitiation cover (Rom. 3:25), which was the lid of the ark of the testimony. Inside the ark were the two tablets, with five of the Ten Commandments inscribed on each. The Ten Commandments condemned anyone who approached God. But the blood of the sin offering shed on the day of propitiation was sprinkled on the lid of the ark for the making of propitiation. Hence, the cover of the ark was known as the propitiation cover. In Leviticus 9:7 Aaron was told to make propitiation for himself and for the people. He had a problem with God, and he needed to do something to appease the situation so that he could have peace with God. A. Signifying That Aaron as a Sinful Person Needed to Take Christ as His Sin Offering and Burnt Offering for Him to Be a Priest to Serve God Aaron’s preparing his sin offering and burnt offering and making propitiation for himself first signifies that he, as a sinful person, needed to take Christ as his sin offering and burnt offering for him to be a priest to serve God. Before he could serve as a priest, Aaron had to have his situation appeased. He needed the sin offering and also the burnt offering
12今天，赎罪祭题醒我们：我们有许多消极的事物；燔祭题醒我们：我们该绝对为神而活。我们没有这样作，就需要以基督作赎罪祭，把我们赎回到与神有平安的光景中；并且需要以基督作燔祭，祂是那在我们里面且替我们过绝对为著神之生活的一位。二表征亚伦豫表基督将祂自己献上，为著神子民的救赎作了赎罪祭，并为著神子民成为神的满
12Today the sin offering reminds us of many negative things, and the burnt offering reminds us that we should be absolute for God, yet we are not. We need to take Christ as our sin offering to redeem us back to a peaceful situation with God, and we need to take Christ as the burnt offering, as the One who lives in us and for us a life that is absolutely for God. B. Signifying That Aaron Typified Christ Offering Himself as a Sin Offering for the Redemption of God’sP eople and as a Burnt Offering for God’s
足作了燔祭
People to Be God’s Satisfaction
13亚伦豫备赎罪祭和燔祭；也表征亚伦豫表基督将祂自己献上，为著神子民的救赎作了赎罪祭，并为著神子民成为神的满足作了燔祭。在赎罪祭上，神的子民与基督是一，因此我们是在基督里蒙救赎的。祂己获得、得著了救赎。我们只要与祂是一，我们就得蒙救赎。在燔祭上，基督与神的子民是一；因此基督在我们里面活著，使我们能活基督，叫神得满足。
13Aaron’s preparing the sin offering and the burnt offering also signifies that Aaron typifies Christ’s offering Himself as as in offering for the redemption of God’sp eople and as a burnt offering for God’sp eople to be God’s satisfaction. In the sin offering God’sp eople are one with Christ; hence, we are redeemed in Him. He has acquired, gained, redemption. As long as we are one with Him, we have redemption. In the burnt offering Christ is one with God’sp eople; hence. He is living in us that we may live Him for God’s satisfaction
14赎罪祭是在死里的，燔祭是在复活里的。我们是在祂的死里与祂是一，祂是在祂的复活里与我们是一。三表征基督是我们的大祭司，凡祂所作的，都是为我们作的，使我们从罪蒙救赎，并成为神的满足
14The sin offering is something in death, and the burnt offering is something in resurrection. We are one with Christ in His death, and He is one with us in His resurrection. C. Signifying That Whatever Christ as Our High Priest Did, He Did for Us, That We Might Be Redeemed from Sin and Made God’s Satisfaction
15至终，亚伦豫备赎罪祭和燔祭，表征基督是我们旳大祭司，凡祂所作的，都是为我们作的，使我们从罪蒙救赎，并成为神的满足。在活的基督里，我们藉著绝对为神活著，而成为神的满足。
15Finally, Aaron’s preparing the sin offering and the burnt offering signifies that whatever Christ as our High Priest did, He did for us, that we might be redeemed from sin and made God’s satisfaction. In the living Christ we are made God’s satisfaction by living absolutely for Him
参亚伦为百姓献赎罪祭、燔祭和素祭
III. AARON OFFERING FOR THE PEOPLE THE SIN OFFERING THE BURNT OFFERING, AND THE MEAL OFFERING
16『然后他把百姓的供物带来，把那给百姓作赎罪祭的公山羊牵来宰了，为罪献上，和先前献的一样。他又把燔祭带来，照著条例献上，也把素祭带来，装满双掌，在祭坛上熏著献上；这是在早晨的燔祭外加的。』（利九15～17。）这表征基督为我们献上祂自己，作我们的赎罪祭对付我们的罪，作我们的燔祭满足神，并作我们的素祭，成为神和我们的食物。每天早晨，我们该取用基督作这些祭，祷告说：『主，为著这新的一天，我取用你作我的赎罪祭、燔祭和素祭，使我可以凭你而活，与你同活，并在你里面活著，甚至活你，好叫神得著满足。』
16Then he brought the offering of the people, and took the goat of the sin offering which was for the people and slaughtered it, and he offered it for sin, like the first. And he brought the burnt offering, and offered it according to the ordinance. He also brought the meal offering and filled his palms with it, and offered it up in smoke on the altar in addition to the burnt offering of the morning” (vv. 15-17). This signifies that Christ offered Himself for us as our sin offering to deal with our sin, as our burnt offering to satisfy God, and as our meal offering to be God’s food and also our food. Every morning we should take Christ as these offerings, praying, “Lord, for this new day I take You as my sin offering, burnt offering, and meal offering, that I may live by You, with You, and in You and even live You for God’s satisfaction
肆 亚伦为百姓
IV. AARON OFFERING FOR THE PEOPLE
献平安祭
THE PEACE OFFERING
17在九章十八至二十一节，我们看到亚伦为百姓献平安祭。这表征基督献上自己作我们的平安祭，使我们与神享受基督作平安。我们在擘饼聚会享受基督时，就享受了这平安。
17In 9:18-21 we see that Aaron offered the peace offering for the people. This signifies that Christ offered Himself as our peace offering for us and God to enjoy Him as peace. We enjoy this peace as we enjoy Christ at the Lord’stable
18十八至二十一节享受基督作平安祭，乃是基于基督是我们的赎罪祭、燔祭、和素祭，就如七至十七节所说的。也许你想，这几节里为甚么没有题到赎愆祭。在这里，赎愆祭乃是包括在赎罪祭里。
18The enjoyment of Christ as the peace offering in verses 18 through 21 is based upon Christ as our sin offering, burnt offering, and meal offering, as covered in verses 7 through 17. Perhaps you are wondering why there is no mention of the trespass offering in these verses. Here the trespass offering is included in the sin offering.
19这是人类历史中，首次这样应用基督，并且应用到这样的地步。在这应用中，基督乃是我们的赎罪祭、燔祭、并为著每日生活的素祭，结果就使我们进入平安，这平安就是基督自己。这就是各种祭的意义，这些祭都指向活的基督，祂是我们每天所享受、所吃，作我们日常食物的。
19This is the first time in human history that Christ is applied in such a way and to such an extent. In this application Christ is our sin offering, our burnt offering, and then our meal offering for our daily living, with the result that we enter into peace, which is Christ Himself. This is the initiation of the offerings, pointing to the living Christ, whom we are enjoying and eating every day as our daily food