第一篇 祭司的承接聖職

The Consecration of the Priests

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讀經∶利八1~36

壹 在西乃山律法的頒賜以及帳幕的建造之後,神賜給祂的子民利未記各章,訓練他們敬拜並有分於祂,而過聖別、潔淨、喜樂的生活。

I. After the decree of the law and the building up of the tabernacle at Sinai, God gave His people all the chapters of Leviticus to train them to worship and partake of Him and to live a holy, clean, and rejoicing life.

貳 利未記八章裡的記載,是關於祭司亞倫和他兒子們的承接聖職:─引用經文

II. The record in Leviticus 8 is concerning the consecration of Aaron and his sons, the priests:

一 這指明一至七章的獻祭,是為著祭司的承接聖職或接受任命。─引用經文

A. This indicates that the offerings in chapters 1 through 7 are for the consecration, or ordination, of the priests.

二 “承接聖職”(出二八41,二九9、33、35)一辭,原意為“雙手充滿”;亞倫承接聖職,得著大祭司聖別的地位,藉此他虛空的雙手就得著充滿(利八25~28)。─引用經文

B. In 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 the high priest, his empty hands were filled (Lev. 8:25-28).

三 我們承接祭司的職任,必須有包羅萬有的基督作全部五種祭(燔祭、素祭、贖罪祭、贖愆祭與平安祭)“充滿我們的雙手”,給我們享受。

C. Our consecration for the priesthood must be with the all-inclusive Christ as all the five offerings (the burnt offering, the meal offering, the sin offering, the trespass offering, and the peace offering) "filling our hands" for our enjoyment.

四 基督之於我們的一切所是和祂為著我們的一切所作,如供物所預表,都是要將我們構成為祭司─彼前二5、9,啟一6,五10,參二6。

D. Whatever Christ is to us and does for us, as typified by the offerings, is to constitute us priests—1 Pet. 2:5, 9; Rev. 1:6; 5:10; cf. 2:6.

五 我們藉著享受基督作供物而有基督構成在我們裡面,這構成就是神聖的任命;承接聖職是在我們這面,我們把自己奉獻給神;任命是在神那面,祂任命我們。

E. The constitution of Christ in us through our enjoyment of Him as the offerings is the divine ordination; consecration is on our side (we consecrate ourselves to God); ordination is on God's side (God ordains us).

六 亞倫和他兒子們在會幕門口承接聖職,表徵我們承接祭司的職任,不僅是在神面前,也是為著召會─利八1~3。

F. The consecration of Aaron and his sons at the entrance of the Tent of Meeting signifies that our consecration for the priesthood is not only before God but also for the church—Lev. 8:1-3.

七 摩西用水洗了亞倫和他兒子們,表徵我們要承接祭司的職任,就需要那靈的洗淨─6節,林前六11。

G. Moses'washing of Aaron and his sons with water signifies that for our consecration for the priesthood, we need to be washed by the Spirit—v. 6; 1 Cor. 6:11.

八 摩西用膏油抹帳幕、祭壇、洗濯盆及一切器具,使它們分別為聖(利八10~11),表徵基督與召會(帳幕)、十字架(祭壇)並那靈的洗滌(洗濯盆),都與新約的祭司職分有關,使祭司得以聖別:─引用經文

H. Moses'anointing of the tabernacle, the altar, and the laver, with all their utensils, to sanctify them (Lev. 8:10-11) signifies that Christ and the church (the tabernacle), the cross (the altar), and the washing of the Spirit (the laver) are related to the New Testament priesthood for the priests'sanctification:

1 神任命我們作祭司乃是分別為聖的事,是得以成為聖別的事,也就是被分別歸神,並被神這聖者浸透的事。

1. God's ordaining us to be priests is a matter of sanctification, a matter of being made holy, that is, a matter of being separated unto God and saturated with God, the Holy One.

2 膏抹將那複合有基督的人性、人性生活、死、復活和昇天的三一神帶給祭司以及召會生活;這很強地指明,祭司體系受膏抹乃是使神與我們成為一,因為膏抹表徵凡神所是、所正在作以及將要作的,都是我們的─約壹二20、27,出三十22~26。

2. The anointing brings the Triune God compounded with Christ's humanity, human living, death, resurrection, and ascension to the priests and to the church life; this indicates strongly that the anointing of the priesthood is to make God one with us, for the anointing signifies that whatever God is, is doing, and will do are ours—1 John 2:20, 27; Exo. 30:22-26.

3 在祭司承接聖職的事上,獻贖罪祭和燔祭緊接在膏抹之後(利八14~21);這些供物提醒我們,我們是誰,我們是什麼,也提醒我們什麼是我們該是卻還不是的。─引用經文

3. In the consecration of the priests the sin offering and the burnt offering immediately followed the anointing (Lev. 8:14-21); these offerings remind us of who and what we are, and of what we should be yet are not.

九 摩西給亞倫的兒子們穿上祭司的衣服,表徵作新約祭司的信徒,以基督的神聖屬性調著祂的人性美德為妝飾;我們外在的彰顯應該是基督的神聖屬性顯於人性美德─13節:

I. Moses'clothing the sons of Aaron with priestly garments signifies that the believers as New Testament priests are adorned with Christ's divine attributes mingled with His human virtues; our outward expression should be Christ's divine attributes expressed in human virtues—v. 13:

1 按預表,衣服表徵彰顯(參賽六四6,啟十九8);祭司的衣服表徵事奉的祭司所彰顯的基督;祭司也藉著他們的聖衣,分別為聖歸與神(出二八2~3)。─引用經文

1. In typology garments signify expression (cf. Isa. 64:6; Rev. 19:8); the priestly garments signify the serving priests'expression of Christ; the priests were also sanctified, separated to God, by their holy garments (Exo. 28:2-3).

2 祭司的衣服主要是為榮耀為華美(2),表徵基督神聖榮耀和人性華美的彰顯;榮耀與基督的神性(祂的神聖屬性)有關(約一14,來一3);華美與基督的人性(祂的人性美德)有關。─引用經文

2. The priestly garments, being mainly for glory and for beauty (v. 2), signify the expression of Christ's divine glory and human beauty; glory is related to Christ's divinity, His divine attributes (John 1:14; Heb. 1:3), and beauty, to Christ's humanity, His human virtues.

3 基督的神性,由祭司衣服上的金所預表,是為著榮耀;祂的人性,由藍色、紫色、硃紅色線和細麻所預表,是為著華美(出二八4~6);我們過彰顯基督神聖榮耀和人性華美的生活,就得著聖別,並夠資格成為祭司體系(參羅十三14)。─引用經文

3. Christ's divinity, typified by the gold of the priestly garments, is for glory, and His humanity, typified by the blue, purple, and scarlet strands and the fine linen, is for beauty (Exo. 28:4-6); a life that expresses Christ with the divine glory and human beauty sanctifies us and qualifies us to be the priesthood (cf. Rom. 13:14).

十 贖罪祭的公牛表徵較剛強、較豐富的基督,作我們的贖罪祭,以對付肉體、舊人、內住的罪、撒但、世界和世界的王,使我們得以承擔新約的祭司職分;這提醒我們在自己裡面乃是前述一切消極事物的構成,需要天天獻上基督作贖罪祭,好盡祭司的職分─利八14:

J. The bull of the sin offering signifies the stronger and richer Christ as our sin offering to deal with the flesh, the old man, indwelling sin, Satan, the world, and the ruler of the world, for the assuming of our New Testament priesthood; this reminds us that in ourselves we are a constitution of all the aforementioned negative things and need to offer Christ daily as our sin offering for our priesthood—Lev. 8:14:

1 祭司要在聖處吃贖罪祭,使他們“擔當會眾的罪孽,在祂〔耶和華〕面前為他們遮罪”─十17。

1. The priests were to eat the sin offering in the place of the sanctuary that they might "bear the iniquity of the assembly, to make expiation for them before Jehovah"—10:17.

2 祭司享用贖罪祭,擔當百姓的罪孽,表徵我們這些新約的祭司,享用基督作信徒的贖罪祭,意思是有分於基督的生命,就是那擔當他人之罪的生命,作我們生命的供應,使我們能擔當神子民的難處。

2. The priests'partaking of the sin offering to bear the iniquity of the people signifies 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's people.

3 我們在召會生活中,對基督作我們贖罪祭豐富的享受,使我們能將基督這對付罪的生命供應給信徒,使他們可以對付自己的罪,以恢復他們與神之間中斷的交通─加六1~2,弗四2。

3. The rich enjoyment of Christ as our sin offering in the church life enables us to minister Christ to the believers as the life that deals with sin, that they may deal with their sins to restore their broken fellowship with God—Gal. 6:1-2; Eph. 4:2.

4 當我們享受基督作對付罪的生命時,我們必須有度量去擔當神子民的罪孽;我們必須學習把基督供應給陷在罪中的親愛聖徒:

4. As we are enjoying Christ as the sin-dealing life, we must have the capacity to bear away the iniquity of God's people; we must learn to minister Christ to the dear ones who are in sin:

a 將基督作對付罪的生命供應給人,不是到他那裡去指出他的錯,定他的罪;這隻會造成損害。

a. To minister Christ as the sin-dealing life to someone is not to go to him to point out his fault and condemn him; this will only cause damage.

b 犯罪人的心通常是剛硬的(來三13);如果我們要去供應基督給他,我們必須信靠主,好叫我們靠著那靈有恩典,使他剛硬的心軟化,並得著溫暖。─引用經文

b. A person who sins usually has his heart hardened (Heb. 3:13); if we are going to minister Christ to him, we have to trust in the Lord that we may have the grace with the Spirit to soften and warm up his hardened heart.

c 然後才能把這位是生命的基督,實際地、真實地、豐富地供應給他;這生命,就是那靈,會在他裡面作工;然後他就會藉著我們供應到他裡面的這靈,就是基督的生命,得著醫治。

c. Then the very Christ as life will be actually, really, and richly ministered to him, and this life, which is the Spirit, will work within him; he will then be healed by the very Spirit, the life of Christ, ministered into him through us.

d 這就是利未記所說,擔當神百姓罪孽的意思;這是除去聖徒中間的罪的路,使他們最終得著恢復。

d. This is what it means, according to Leviticus, to bear away the iniquity of the people of God; this is the way to get rid of the sins among some saints so that they may eventually be recovered.

十一 燔祭的公綿羊(利八18)表徵剛強的基督作我們的燔祭,使我們得以承擔新約的祭司職分;這供物提醒我們這些事奉的人必須絕對為著神,而我們卻不是;因此,為著祭司的事奉,我們需要天天取用基督作我們的燔祭(六12),經過這世代的黑夜,直到早晨,就是直到主再來(9)。─引用經文

K. The ram of the burnt offering (8:18) signifies the strong Christ as our burnt offering for the assuming of our New Testament priesthood; this offering reminds us that as serving ones we must be absolute for God, yet we are not; thus, we need to take Christ as our daily burnt offering (6:12) throughout the dark night of this age until morning, until the Lord returns (v. 9).

十二 承接聖職所獻的公綿羊(八22)表徵剛強的基督,使我們得以承接聖職,承擔祭司職分:─引用經文L. The ram of consecration (8:22) signifies the strong Christ for our consecration in the assuming of our priesthood:>

1 從承接聖職所獻的公綿羊,取些血抹在亞倫和他兒子們的右耳垂上,和右手的大拇指上,並右腳的大拇指上(23~24);這表徵基督救贖的血潔淨了我們聽話的耳、工作的手和行動的腳。─引用經文

1. Some of the blood of the ram of consecration was put on Aaron's and his sons'right ear, on the thumb of their right hand, and on the big toe of their right foot (vv. 23-24); this signifies that the redeeming blood of Christ cleanses our ears for hearing, our hands for working, and our feet for walking.

2 我們必須學習如何聽神的話(路十38~42),作祂所要求的,並照著祂的路而行;在利未記十四章十四節,潔淨患麻風者也用同樣的手續;這指明在神眼中,我們這些受任命作神祭司的罪人乃是不潔淨的,像患麻風者一樣。─引用經文

2. We must learn how to listen to the word of God (Luke 10:38-42), to do what is required by Him, and to walk according to His way in serving Him; in Leviticus 14:14 the same procedure was used in the cleansing of the leper, indicating that in the eyes of God we sinners who are ordained to be priests are unclean, like lepers.

3 我們的聽首先被提到,因為聽影響我們的工作和行動;就如以賽亞五十章四至五節所指明的,神的僕人必須有能聽的耳朵;僕人若是不聽主人的話,絕無法按著祂的旨意和心願服事祂。─引用經文

3. Our hearing is mentioned first because it affects our working and our moving; as Isaiah 50:4 and 5 indicate, a servant of God must have a hearing ear; a servant who does not listen to his Master's word cannot serve Him according to His will, heart, and desire.

十三 亞倫和他兒子們承接聖職,同樣的程序重複七天,好為他們遮罪(利八33~36),表徵我們要記得我們這些新約祭司承接聖職並接受任命的一切相關之事;三十五節指明,祭司的承接聖職和接受任命是嚴肅的事,這警告我們,不該輕率地進入新約的祭司職分,也不該輕率地進入對基督的享受(參林前十一27~29)。─引用經文

M. The process of consecrating Aaron and his sons was repeated for seven days for their expiation (Lev. 8:33-36), signifying that we need to remember all the things involved in our consecration and ordination as New Testament priests; the solemnity of the consecration and ordination of the priests is indicated in verse 35, warning us that we should not enter into the New Testament priesthood and into the enjoyment of Christ in a careless way (cf. 1 Cor. 11:27-29).

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