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利未记生命读经 · 第34篇

祭司的功课和规条（二）

The Lesson and the Regulations for the Priests (2)
1读经：利未记十章十二至二十节。在前一篇信息中，我们说到祭司的功课。在本篇信息中，我们要来看祭司的规条。
1Scripture Reading: Lev. 10:12-20 In the foregoing message we covered the lesson for the priests. In this message we will consider the regulations for the priests
贰 祭司的规条
II. THE REGULATIONS FOR THE PRIESTS
2虽然在荣耀的日子，满了祝福和享受的日子，有严厉的事发生在亚伦身上，（利十1～11，）但在十章十二节，我们看到神的怜悯和恩典再次临到。『摩西对亚伦和他剩下的儿子以利亚撒、以他玛说，把献给耶和华火祭中所剩的素祭拿来，在祭坛旁不带酵的吃，因为这是至圣的。』这节不是说到燔祭、赎罪祭、或赎愆祭，乃是说到素祭。这里的素祭是神怜悯和恩典的事。照我们的想法，亚伦和他儿子受了十章一至十一节的改正之后，随即需要赎罪祭。但摩西却告诉他们把素祭拿来吃。有东西给亚伦和他的儿子吃。在人需要的时候给他们东西吃，乃是向他们显示怜悯。
2Although on a day of glory, a day full of blessing and enjoyment, something severe happened to Aaron (10:1-11), in 10:12 we have a further expression of God’s mercy and grace. “Moses spoke to Aaron, and to Eleazar and to Ithamar, his sons who remained, Take the meal offering that remains of the offerings of Jehovah by fire and eat it unleavened beside the altar, for it is most holy.” This verse speaks not of the burnt offering, the sin offering, or the trespass offering but the meal offering. The meal offering here is a matter of God’s mercy and grace. To our thought, immediately after the correction in 10:1-11, Aaron and his sons needed a sin offering. But Moses told them to eat the meal offering. Something was presented to Aaron and his sons for their eating. To give others something to eat at the time of need is to show them mercy
3烧灭拿答和亚比户那圣别的火，是为了审判。这审判不是施行在不信者身上，乃是施行在神子民的身上。按照林前十一章二十七至三十二节，这种审判乃是管教性的惩罚，是怜悯的改正，而不是使人沉沦的审判。神对亚伦两个儿子的审判，并没有终止神对祂百姓的怜悯。就如利未记十章十二节所指明的，这里神的怜悯乃是随著祂的管教和改正。一献给耶和华火祭中所剩下的素祭，亚伦和他的儿子，要在祭坛旁不带酵的吃，作他们的分
3The holy fire that consumed Nadab and Abihu was for judgment. This judgment was exercised not on unbelievers but on God’sp eople. According to 1 Corinthians 11:27-32, this kind of judgment is a disciplinary punishment, a merciful correction, not a judgment for perdition. The judgment of God on Aaron’st wo sons did not terminate God’s mercy on His people. As Leviticus 10:12 indicates, here God’s mercy went along with His punishment and correction. A. Aaron and His Sons Eating the Remainder of the Meal Offering, of the Offerings of Jehovah by Fire, without Leaven in a Holy Place beside the Altar, as Their Portion
4献给耶和华火祭中所剩下的素祭，亚伦和他的儿子，要在祭坛旁不带酵的吃，作他们的分。（利十～13。）这表征基督在祂的人性里作我们的素祭，其余留的部分是给我们这些新约祭司享受的分。按照利未记二章，素祭中上好的分，连同乳香，是献给神的火祭。剩下的素祭是给祭司的。基督作素祭，首先给神满足，然后再给我们享受并满足。
4Aaron and his sons ate the remainder of the meal offering, of the offerings of Jehovah by fire, without leaven in a holy place beside the altar, as their portion (vv. 12-13). This signifies that the remaining part of Christ 12 in His humanity as our meal offering is for us, the New Testament priests, to enjoy as our portion. According to Leviticus 2, the top portion of the meal offering, with the frankincense, was to be offered to God by fire. The remainder of the meal offering was for the priests. As the meal offering, Christ is firstly for God’s satisfaction, and then He is for our enjoyment and satisfaction.
5我要再次强调一个事实，就是十二、十三节的素祭，紧接在拿答和亚比户所受管教的审判之后，这指明神是有怜悯的。在这死亡的审判之后，摩西不是说，『亚伦，你犯错了，现在你该向神献赎罪祭。』相反的，摩西并没有告诉亚伦和他的儿子要献赎罪祭或燔祭，反倒告诉他们要吃剩下的素祭。这指明审判和改正的神一直是有怜悯的。素祭乃是至圣的，要在圣处吃，就是在神所在的地方吃。这就是说，素祭要在神的面前吃。不仅如此，这祭必须在十字架（祭坛）的旁边吃。没有十字架，我们就没有地位享受基督的一切。并且，素祭还必须无罪（不带酵）的吃，作那在神圣别的火中，蒙神悦纳的祭。二百姓所献给耶和华的平安祭牲中，作摇祭的胸，和作举祭的腿，（与火祭的脂油一同带来，）祭司
5Once again I would emphasize the fact that the meal offering in verses 12 and 13 comes immediately after the disciplinary judgment upon Nadab and Abihu and indicates that God is merciful. After this death- judgment Moses did not say, “Aaron, you have made mistakes, and now is the time for you to offer a sin offering to God.” Rather, instead of telling Aaron and his sons to offer a sin offering or a burnt offering, Moses told them to eat the remainder of the meal offering. This indicates that the judging and correcting God continues to be merciful. The meal offering, which was most holy, was to be eaten in a holy place, that is, in a place where God is. This means that the meal offering was to be eaten in God’s presence. Furthermore, it was to be eaten beside the cross (the altar). Without the cross we have no position to enjoy anything of Christ. Also, the meal offering was to be eaten without sin (unleavened) as an offering that could be accepted by God in the fire of His holiness. B. The Breast of the People’s Peace Offerings as the Wave Offering and the Thigh as the Heave Offering Offered to Jehovah with the Offerings by Fire of the Portions of Fat
要在洁净的地方吃
Being Eaten by the Priests in a Clean Place
6百姓所献给耶和华的平安祭牲中，作摇祭的胸，和作举祭的腿，（与火祭的脂油一同带来，）祭司要在洁净的地方吃。（利十14～15。）这表征我们这些新约的祭司，与神分享基督作信徒之平安祭的某些方面。
6The breast of the people’s peace offerings as the wave offering and the thigh of the heave offering offered to Jehovah with the offerings by fire of the portions of fat were to be eaten by the priests in a clean place (vv. 14- 15). This signifies that we, the New Testament priests, share with God some aspects of Christ as the believers’ peace offering
7摇祭的胸表征基督在祂的复活里那爱的度量。基督有特别的度量，以神的爱来爱。祂那爱的度量不是在天然的生命里，乃是在复活里。举祭的腿表征基督在祂的升天里那加强的能力。我们肉身最强的部分是腿。牠们不只有站立的能力，更有加强的能力。今天基督在祂的升天里正加强我们。胸与腿要在洁净的地方吃，这洁净的地方表征远离罪或任何消极事物的洁净光景。不仅如此，所吃的这祭，还要作那在神圣别的火中，蒙神悦纳的祭。三祭司要在圣所吃那至圣的、其血未带进至圣所的赎罪祭，为要他们担去会众的罪孽，在耶和华面前为他们遮罪
7The breast of the wave offering signifies the loving capacity of Christ in His resurrection. Christ has the particular capacity to love with God’s love. His loving capacity is not in the natural life but in resurrection. The thigh of the heave offering signifies Christ’s strengthening power in His ascension. The strongest parts of our physical body are the thighs. They have not only the standing power but also the strengthening power. Today Christ is strengthening us in His ascension. The breast and the thigh were to be eaten in a clean place, signifying a clean condition apart from sin or any negative thing. Furthermore, they were to be eaten as an offering that could be accepted by God in the fire of His holiness. C. The Sin Offering Which Is Most Holy and the Blood of Which Was Not Brought into the Holy of Holies, Being Eaten by the Priests in the Holy Place That They Might Bear Away the Iniquity of the Congregation to
Make Propitiation for Them before Jehovah
8祭司要在圣所吃那至圣的、其血未带进至圣所的赎罪祭，使他们可以担去会众的罪孽，在耶和华面前为会众遮罪。（利十17下～18。）这表征我们这些新约的祭司，有分于作信徒之赎罪祭的基督。这样的有分，是指有分于基督那担罪的生命，作我们生命的供应，使我们能担负神子民的难处。我们在召会生活中有分于这祭，好将基督这对付罪的生命供应信徒，使他们可以对付罪。这样对付的目的，是要平息信徒与神之间的光景，恢复他们与神之间中断了的交通。十七节说到要为百姓遮罪。遮罪一辞，在旧约里不是指基督所完成的救赎。旧约里的遮罪乃是个豫表，指向基督的救赎。在希伯来文里，遮罪一辞的意思是『遮盖。』这辞的名词在十六章二节、十三至十五节译为『遮罪盖，』也是指见证之约柜的盖。当人前来接触神的时候，至圣所内约柜里的十诫就暴露人有罪的光景，指明在有罪的人与公义的神之间有难处。因此，这两下之间没有和平。然而，赎罪祭的血洒在遮盖约柜的盖上，表征前来接触神之人的罪，已经得著了遮盖。
8The sin offering which was most holy and the blood of which was not brought into the Holy of Holies was eaten by the priests in the holy place that they might bear away the iniquity of the congregation to make propitiation for them before Jehovah (vv. 17b-18). This signifies that we, the New Testament priests, partake of Christ as the believers’ sin offering. This partaking is in the sense of participating in Christ’s life, the life that bears others’ sins, as our life supply, that we may be able to bear the problems of God’sp eople. We partake of this offering in the church life in order to minister Christ’ss in-dealing life to the believers that they may deal with their sins. The goal of such a dealing is to appease the situation of the believers with God and to restore their broken fellowship with God. Verse 17 speaks of making propitiation for the people. The word propitiation in the Old Testament does not refer to the redemption accomplished and completed by Christ. Rather, propitiation in the Old Testament is a type pointing to the redemption of Christ. The Hebrew word translated “make propitiation” is kaphar, which means “to cover.” The noun form of this word is rendered “propitiatory cover” in 16:2, 13-15, and refers to the lid of the ark of the testimony. When someone came to contact God, immediately the Ten Commandments within the ark in the Holy of Holies exposed his sinful condition, indicating that there was a problem between this sinful person and the righteous God. Thus, there was no peace between these two parties. However, the blood of the sin offering was sprinkled upon the lid that covered the ark, signifying that the sin of the one coming to contact God had been covered
9在旧约时代，基督还没有来，但有一个指向基督的豫表，就是献给神作赎罪祭的动物祭牲。在赎罪日，动物被杀，所流的血被带进至圣所，并洒在约柜的盖上。藉此，神与人之间的难处就得到遮盖，但还未得到解决。这个遮盖暂时满足了神的要求。这就是遮罪、平息，为亏欠的一方作点事，以满足要求的一方，使两方产生和平。
9In the Old Testament time Christ had not yet come, but there was a type pointing to Christ. That type was the animal sacrifice which was offered to God as a sin offering. On the day of propitiation the animal was slain, and its shed blood was brought into the Holy of Holies and sprinkled on the lid of the ark. In this way the problem between God and man was covered but not settled. This covering temporarily satisfied God’s requirement. This is to propitiate, to appease, to do something for the owing party to satisfy the requiring party, producing peace between the two parties.
10希伯来九章十二节清楚的说到基督的救赎，那里告诉我们，基督『藉著祂自己的血』，已经『一次永远的进入至圣所，便得到了永远的救赎。』基督把祂自己的血带到并洒在诸天之上的时候，就完成了祂那永远的救赎。这样，基督就得著了、取得了救赎。救赎是基督在十字架上完成的，也是由基督这位救赎者从救赎的神手中得到的。我们今天所得著的，不仅仅是遮罪或某种的平息，乃是已经完成的救赎。现今我们正在享受这样的救赎。利未记十章十七至十八节指明，我们这些新约的祭司有分于基督作信徒的赎罪祭，就是有分于基督那担罪的生命，作我们生命的供应，使我们能担负神子民的难处。我们若想取用基督作赎罪祭，就需要领悟，我们吃了这样一位基督之后，就该担负神子民的难处。
10Hebrews 9:12 clearly speaks of Christ’s redemption, telling us that “through His own blood” Christ has “entered once for all into the Holy of Holies, having found an eternal redemption.” The accomplished and completed redemption of Christ was obtained when He brought His blood to the heavens and sprinkled it there. In this way Christ found, obtained, procured, redemption. Redemption was accomplished by Christ on the cross, and it was obtained by Christ the Redeemer from the hand of the redeeming God. What we receive today is not merely propitiation or some kind of appeasing but the accomplished and completed redemption. Now we are enjoying such a redemption. Leviticus 10:17 and 18 indicate that we, the New Testament priests, partake of Christ as the believers’ sin offering in the sense of participating in Christ’s life, the life that bears others’ sins, as our life supply, that we may be able to bear the problems of God’sp eople. If we would take Christ as the sin offering, we need to realize that after eating such a Christ we should bear the problems of God’sp eople
11吃不仅是为了满足，也是为了工作。（帖后三10。）我们若吃基督作我们的赎罪祭，就是那为我们完成救赎，并解决我们与神之间难处的祭，我们就必须担负责任，解决神子民的难处。你若发现某个弟兄有罪的难处，首先你该有负担为他祷告。然后你可以照著那灵的引导去看望，不是去定罪他或指出他的失败，乃是去与他交通，把他带到主的同在中，使他感觉到神的怜悯和恩典。你若能把他带到神的光中，那光就会照在他身上，并照在他里面，他就会看见自己的罪、过错与短缺。你想要帮助一个罪人，千万不要暴露他，或直接指出他的短缺。你这样作会羞辱他。每个罪人都会极力顾全自己的面子。你若指出一位弟兄的罪，他不会承认，只会顾全自己的面子。这样，你不但不能把这位弟兄带到光中，还会激怒他，甚至引起难处。
11Eating is not only for satisfaction; it is also for working (2 Thes. 3:10). If we eat Christ as our sin offering, the offering that has accomplished redemption for us and has solved our problems with God, we must bear the responsibility to solve the problems of God’sp eople. If you become aware that a certain brother has a problem with sin, you should first bear the burden to pray for him. Then according to the Spirit’s leading, you may go to visit him, not to condemn him or to point out his failure but to fellowship with him to bring him into the presence of the Lord and into the sense of the Lord’s mercy and grace. If you can bring him into the light of God, the light will shine upon him and within him, and he will see his sinfulness, mistakes, and shortcomings. Do not try to help a sinful one by exposing him or by directly pointing out his shortcomings. If you do this, you will insult him. Every sinner holds to his prestige. If you point out a brother’ss in, he will not confess it but will hold to his prestige. Furthermore, instead of bringing the brother into the light, you will provoke him and cause problems.
12帮助犯罪弟兄最好的路，就是自己是个活在与主交通中的人。当你去看望他的时候，你会带著交通的气氛，把他带进光照之神的交通中。在这交通里，他会蒙光照，也会摸著神旳怜悯和恩典。神圣生命的怜悯和恩典会柔软他的硬心，温暖他冰冷的心。（因为犯罪使人的心变硬、变冷，犯罪弟兄的心需要柔软、温暖下来。）在神那使人柔软且温暖的光中，弟兄会看见并承认他的罪。你不需要题起甚么。这样帮助犯罪的弟兄，乃是在智慧里来爱他。我们若要担负神子民的难处，就需要丰富的享受基督作我们的赎罪祭。然后我们该带著许多的祷告和考虑，在爱里并带著智慧，把基督那对付罪的生命供应给他们，使他们可以对付自己的罪。我们若是这样的接触人，就不会伤害人或召会，反会担负神子民的难处。四亚伦和他的儿子们因著神在拿答和亚比户身上死的审判而有所软
12The best way to help a sinful brother is to be a person who lives in the fellowship of the Lord. Then when you visit such a one, you will bear with you an atmosphere of fellowship, and you will bring that one into fellowship with the enlightening God. In this fellowship he will be enlightened and will touch God’s mercy and grace. The mercy and grace of the divine life will soften his hard heart and warm his cold heart. (Because sinning causes one’she art to become hard and cold, the heart of a sinful brother needs to be softened and warmed.) In the softening and warming light of God, the brother will see his sinfulness and confess it. There will be no need for you to mention it. This way of helping a sinful brother is the way of love in wisdom. If we would bear the problems of God’sp eople, we need to have a rich enjoyment of Christ as our sin offering. Then with much prayer and consideration we should contact others in love and with wisdom, ministering Christ’s sin - dealing life to them that they may deal with their sins. If we contact others in this way, we will not damage them or the church but rather will do something to bear the problems of God’sp eople. D. Due to the Weakness concerning God’s Death- judgment upon Nadab and Abihu, Aaron and His
弱，就不适合吃赎罪祭
Sons Being Not Fit to Eat the Sin Offering
13亚伦和他的儿子们因著神在拿答和亚比户身上死的审判而有所软弱，就不适合吃赎罪祭。（利十16～17上，19～20。）这表征神审判那些与我们亲近的事奉者时，我们若因此软弱，就不能有分于基督作我们的赎罪祭，就是不能以祂那对付罪的生命，作我们生命的供应，好把祂供应给信徒作对付罪的生命。
13Due to his weakness concerning God’s death-judgment upon Nadab and Abihu, Aaron and his sons were not fit to eat the sin offering (Lev. 10:16-17a, 19-20). This signifies that if we are weak in accepting God’s judgment upon the serving ones who are intimate and close to us, we will not be able to partake of Christ as our sin offering in the sense of taking His sin-dealing life as our life supply to minister Him to the believers as the sin-dealing life
14『摩西急切的在找赎罪祭山羊，发现已经给烧掉了！就向亚伦剩下的儿子以利亚撒和以他玛发怒，说，你们为甚么没有在圣所吃赎罪祭？』（利十16～17上。）这赎罪祭的血既没有带到圣所里面，他们就该照摩西所吩咐的，把这祭吃了。（利十18。）摩西因此责备他们没有这么作。亚伦对摩西说，『他们今天已经献了他们的赎罪祭和燔祭，又有这样的事临到我，今天我若吃了赎罪祭，岂能在耶和华眼中看为美？』（利十19。）一面，亚伦和他的儿子们对神那死的审判感到软弱；另一面，亚伦正确的考虑到，他和他的儿子们都忧伤而不快乐，在这种情形下吃赎罪祭，不会讨主的喜悦。亚伦告诉摩西，因著他们忧伤，不适合吃赎罪祭。『摩西听了，就以为美。』（利十20。）亚伦的反应令摩西喜悦，摩西代表神，因此神也必喜悦。
14“Moses diligently inquired about the goat of the sin offering, and found that it had been burned up! And he was angry with Eleazar and Ithamar, Aaron’ss ons who remained, and said, Why have you not eaten the sin offering in the holy place?” (vv. 16-17a). Since the blood of this sin offering had not been brought inside, into the holy place, they should have eaten it as Moses had commanded (v. 18). Moses therefore rebuked them for not doing so. Then Aaron said to Moses, “See, today they have offered their sin offering and their burnt offering before Jehovah, and such things as these have happened to me! If I had eaten the sin offering today, would it be pleasing in the sight of Jehovah?” (v. 19). On the one hand, Aaron and his sons were weak concerning God’s death-judgment; on the other hand, Aaron had a proper consideration, for he and his sons were sorrowful and unhappy, and eating the sin offering under such circumstances would not have been pleasing to the Lord. Aaron told Moses that because of their sorrow, it would not have been fitting for them to eat the sin offering. “When Moses heard that, it was pleasing in his sight” (v. 20). Aaron’s response pleased Moses, who represented God, and thus God also must have been pleased.
15这事件指明，在遵守神所制定之规条的事上，在神的怜悯中，总有余地顾到我们的光景。亚伦和他的儿子们并没有合法的遵守神的规条。他们没有遵从神圣的规条，不是因著不顺从，乃是因著积极的考虑到他们的情形。
15This incident indicates that with respect to keeping the regulations made by God, in God’s mercy there is a margin that is out of consideration for our circumstances. Aaron and his sons had not kept God’s regulation in a legal way. They had not followed the divine regulation, not because of disobedience but because of a positive consideration of their circumstances
16这几节给我们看见，我们不该匆促的遵守神的规条。亚伦和他的儿子们没有匆促的遵守神的规条，反而考虑到他们的情形和光景。亚伦和他儿子们所作的，似乎是违背神的规条，实际上却是在智慧里作的。
16These verses also show us that we should not keep God’s regulations in a rushed way. Instead of following the divine regulation in a hurried way, Aaron and his sons considered their situation and circumstances, and thus did not keep the regulation legally. What Aaron and his sons did was seemingly against God’s regulation, but actually it was something done in wisdom