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出埃及记生命读经 · 第127篇

祭司的衣服（十二）

The priestly garments (12)
1读经： 出埃及记二十八章三十节；利未记八章八节；民数记二十七章二十一节；申命记三十三章八至十节；以斯拉记二章六十三节；撒母耳记上二十三章六节，九至十二节；二十八章六节。
1Scripture Reading: Exo. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8-10; Ezra 2:63; 1 Sam. 23:6, 9-12; 28:6
2在本篇信息里，我们要继续查考乌陵和土明。出埃及记二十八章三十节说：“又要将乌陵和土明，放在决断的胸牌里；亚伦进到耶和华面前的时候，要带在胸前，在耶和华面前常将以色列人的决断牌带在胸前。”我相信乌陵和土明是大祭司所穿的衣服中最奥秘的部分。倘若我们要懂得乌陵和土明，我们就该研读旧约，也该查考我们属灵的经历。
2In this message we shall continue our study of the Urim and the Thummim. Exodus 28:30 says, “And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be upon Aaron’s heart when he goes in before Jehovah, and Aaron shall bear the judgment of the sons of Israel upon his heart before Jehovah continually.” I believe that the Urim and the Thummim are the most mysterious parts of the garments worn by the high priest. If we would understand the Urim and the Thummim, we should study the Old Testament and also consider our spiritual experience.
基督的豫表
Types of Christ
3我们查考乌陵和土明的时候，需要遵守一个原则，就是在出埃及记、利未记、民数记、申命记里的豫表，乃是基督的豫表。这几卷书里有个别基督的豫表，也有团体基督─教会─的豫表。这意思是说，摩西五经里有基督自己的豫表，也有基督同教会的 豫表。比方说，约柜豫表基督，四十八块竖板所作的帐幕豫表教会。此外，随着祭司的衣服，有基督和教会的豫表。以弗得豫表基督的彰显，而大祭司所带的胸牌豫表教会。因此，以弗得上面的胸牌乃是豫表基督所担负的教会。
3In studying the Urim and the Thummim, we need to follow the principle that the types in Exodus, Leviticus, Numbers, and Deuteronomy are types of Christ. In these books there are types of the individual Christ and also of the corporate Christ, the church. This means that in the Pentateuch there are types of Christ Himself and types of Christ with the church. For example, we have the ark typifying Christ, and the tabernacle, made of forty-eight boards, typifying the church. Furthermore, with the priestly garments we have types of Christ and the church. The ephod typifies the expression of Christ, and the breastplate worn by the high priest typifies the church. Therefore, the breastplate on the ephod is a type of the church borne by Christ.
4我愿鼓励圣徒们好好花时间来研读摩西五经里面基督同教会的豫表。我很感谢主，我和弟兄会在一起的那些年间，学习到圣经的豫表。很多豫表对我来说不是新的，然而，要懂得这些豫表在经历上的应用，却需要进一步的研读。在本篇信息里，让我们照着旧约来查考乌陵和土明，并且照着今天的需要，试着把这个豫表应用到我们的经历上。
4I would encourage the saints to take the time necessary to study the types of Christ with the church in the Pentateuch. I am very grateful to the Lord that during the years I was with the Brethren I learned biblical typology. Many of the types are not new to me. However, understanding the application of these types to our experience requires further study. In this message let us study the Urim and the Thummim according to the Old Testament and also try to apply this type to our experience according to today’s need.
乌陵和土明在旧约里的应用
The application of the Urim and the Thummim in the Old Testament
5除了二十八章三十节以外，旧约里还有许多与乌陵和土明有关的经文。利未记八章八节说：“又给他戴上胸牌，把乌陵和土明，放在胸牌内。”照民数记二十七章二十一节来看，主对摩西论到约书亚，说：“他要站在祭司以利亚撒面前，以利亚撒要凭乌陵的判断，在耶和华面前为他求问；他和以色列全会众，都要遵以利亚撒的命出入。”以斯拉记二章六十三节和尼希米记七章六十五节说到乌陵和土明，指的是同样的历史情况。以斯拉记二章六十三节说：“省长对他们说，不可吃至圣的物，直到有用乌陵和土明决疑的祭司兴起来。”申命记三十三章八至十节和撒母耳记上二十三章六节、九至十二节，二十八章六节也说到乌陵和土明。
5In addition to 28:30, there are a number of references to the Urim and the Thummim in the Old Testament. Leviticus 8:8 says, “And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.” According to Numbers 27:21, the Lord said to Moses concerning Joshua, “And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the Lord: at his word shall they go out, and at his word shall they come in, both he, and all the children of Israel with him, even all the congregation.” Ezra 2:63 and Nehemiah 7:65 speak of the Urim and the Thummim with respect to the same historical situation. Ezra 2:63 says, “And the Tir-shatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim.” The Urim and the Thummim are also referred to in Deuteronomy 33:8-10 and in 1 Samuel 23:6, 9-12 and 28:6.
6论到乌陵和土明，我们很得大卫巴伦所著“古代的圣经与现代的犹太人”这本书里附录的帮助。乌陵和土明乃是在十二块宝石以外放在胸牌里的两样东西。在希伯来文里面，“乌陵”这个字的意思是光、照明者，“土明”的意思是完成者、成全者。把乌陵和土明放在胸牌里，就使胸牌成为决断的胸牌。
6Concerning the Urim and the Thummim, we have been helped by an appendix in David Baron’s book The Ancient Scriptures and the Modern Jew.The Urim and the Thummim were two items placed into the breastplate in addition to the twelve precious stones. In Hebrew the word Urim means lights, illuminators, and Thummim means completers, perfecters. The placing of the Urim and the Thummim into the breastplate caused the breastplate to become the breastplate of judgment.
亚伦
Aaron
7照旧约的历史来看，乌陵和土明曾摆在许多不同的人身上。首先是应用在亚伦身上。（利八8。）虽然亚伦带著有乌陵和土明的胸牌，但恐怕他没有用过乌陵和土明。亚伦作大祭司的时候，摩西还活着。摩西是个特别的人，圣经告诉我们，神直接向他说话，不用甚么凭借、工具或媒介。出埃及记三十三章十一节说：“耶和华与摩西面对面说话，好像人与朋友说话一般。”民数记十二章八节指明主与摩西“面对面说话，乃是明说，不用谜语。”因为主这么直接、亲密地对摩西说话，在他一生当中，主就不需要藉着乌陵和土明把祂的旨意启示给亚伦。亚伦比摩西先死，因此，即使亚伦穿着带有胸牌和乌陵、土明的以弗得，他也没有使用过。换句话说，在亚伦作祭司的时候，神没有藉着乌陵和土明来对祂的子民说话，因祂得着了摩西这一个人，神与他面对面地说话。
7According to the history in the Old Testament, the Urim and the Thummim were placed upon a number of different persons. The first application was to Aaron (Lev. 8:8). Although Aaron bore the breastplate with the Urim and the Thummim, it is doubtful that he ever made use of the Urim and Thummim. During the time Aaron was high priest, Moses was still alive. Moses was an extraordinary person, and the Bible tells us that God spoke to him directly, without any means, instrument, or intermediary. Exodus 33:11 says, “And the Lord spake unto Moses face to face, as a man speaketh unto his friend.” Numbers 12:8 indicates that the Lord spoke with Moses “mouth to mouth, even apparently, and not in dark speeches.” Because the Lord spoke to Moses in such a direct and intimate way, there was no need during his lifetime for the Lord to make His will known to Aaron by means of the Urim and the Thummim. Aaron died before Moses did. Hence, even though Aaron wore the ephod with the breastplate and the Urim and the Thummim, he did not use them. In other words, during the time of Aaron’s priesthood, God did not speak to His people through the Urim and the Thummim, for He had a person, Moses, with whom He spoke face to face.
以利亚撒为着约书亚
Eleazar for Joshua
8以后乌陵和土明应用到亚伦的儿子以利亚撒身上。亚伦和摩西死后，约书亚就进到带领以色列人的地位上。然而，神没有对他说话，像对摩西说话一样。反之，神叫摩 西告诉约书亚，如果他要晓得神的旨意或引导，就必须到祭司面前。（民二七21。）那时候，大祭司是以利亚撒。因此，约书亚必须到以利亚撒面前，藉着乌陵和土明来得着神旨意的启示。
8The Urim and Thummim were later applied to Eleazar, the son of Aaron. After Aaron and Moses died, Joshua came into the position to lead the children of Israel. God, however, did not speak to him as He spoke to Moses. Instead, God asked Moses to tell Joshua that if he wanted to know God’s will or leading, he had to go to the priest (Num. 27:21). At that time, the high priest was Eleazar. Therefore, Joshua had to go to Eleazar to receive the revelation of God’s will by means of the Urim and the Thummim.
9根据大卫巴伦书中的附录来看，亚干的罪使以色列人在艾城战败，这件事乃是藉着乌陵和土明晓得的，这件事记载在约书亚七章十六至二十一节。藉着乌陵和土明，查出了那个支派、宗族和个人。
9According to the appendix in David Baron’s book, it was through the Urim and Thummim that it was made known that Achan was the one whose sin had caused the defeat of the children of Israel at Ai. This is recorded in Joshua 7:16-21. Through the Urim and the Thummim the tribe, the family, and the individual were singled out.
利未的祭司为着以色列人
The priests of Levi for Israel
10以利亚撒之后，乌陵和土明应用到每一位利未大祭司身上，是为着以色列人。（申三三8～10，拉二63，尼七65。）在申命记三十三章八至十节，我们看见怎样的人才有资格藉着乌陵和土明得着启示。这人不但必须是圣洁的，也必须是虔诚的。虔诚就是显出敬虔，也就是与神合一。虔诚的人不但是为着神，更是与神合一。仅仅圣洁的人也许只是为着神的，而敬虔的人更是与神合一的。申命记三十三章八节、九节说：“论利未说，耶和华阿，你的土明和乌陵，都在你的虔诚人那里；你在玛撒曾试验他，在米利巴水与他争论。他论自己的父母说，我未曾看见，他也不承认弟兄，也不认识自己的儿女，这是因利未人遵行你的话，谨守你的约。”九节指明这些虔诚人和神之间没有间隔，甚至他们的家人也不能使他们与神隔绝。这与主耶稣在福音书里所说的非常相似：“爱父母过于爱我的，不配作我的门徒；爱儿女过于爱我的，不配作我的门徒。”（太十37。）主耶稣又说：“人到我这里来，若不爱我胜过爱自己的父母、妻子、儿女、弟兄、姐妹，和自己的性命，就不能作我的门徒。”（路十四26。）甚至在旧约时代，摩西也把一些事教导人，这些事在原则上与主耶稣所教导的相同：连我们与家人的关系也不可使我们与主隔绝。
10After Eleazar, the Urim and the Thummim were applied to each of the high priests of Levi for Israel (Deut. 33:8-10; Ezra 2:63; Neh. 7:65). In Deuteronomy 33:8-10 we see what kind of person is qualified to obtain revelation through the Urim and the Thummim. This person must be not only holy but also godly. To be godly is to exhibit godliness, that is, to be one with God. A godly person is not only for God; he is also one with God. Someone who is merely holy may be for God, but someone who is godly is also one with God. Deuteronomy 33:8 and 9 say, “And of Levi he said, Let thy Thummim and thy Urim be with thy godly one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant” (lit.). Verse 9 indicates that between these godly ones and God there was no separation. Not even the members of their families separated them from God. This is very similar to what the Lord Jesus says in the Gospels: “He who loves father or mother above Me is not worthy of Me; and he who loves son or daughter above Me is not worthy of Me” (Matt. 10:37). The Lord Jesus also said, “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luke 14:26). Even in the Old Testament times Moses taught something the same in principle as what was taught by the Lord Jesus: not even our relationship with our family can be allowed to separate us from the Lord.
11申命记三十三章十节接着说：“他们要将你的决断教训雅各，将你的律法教训以色列。他们要把香焚在你面前，把全牲的燔祭献在你的坛上。”（另译。）照这一节来看， 有资格使用乌陵和土明的人，也就是献燔祭并烧香的人。燔祭和香都是献给主的馨香之气。在豫表里，只有这两样东西能把这种馨香之气献给神。神闻到燔祭的馨香之气，祂尤其喜爱帐幕里面香的馨香之气。燔祭和香都是基督的豫表。因此，那些虔诚的人把基督当作燔祭和甜美的香献给神。烧香就是把基督当作芬芳的香来献给神。如果 我们真与基督是一，我们就必须把燔祭献上，并且烧香，使祂能彀享受到馨香之气。
11Deuteronomy 33:10 goes on to say, “They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.” According to this verse, those who are qualified to use the Urim and the Thummim are also those who offer the burnt offerings and burn incense. Both the burnt offering and the incense were a sweet-smelling savor to the Lord. In typology only two things gave such a pleasant fragrance to God. God smelled the fragrance from the burnt offering, and He especially delighted in the fragrance from the incense within the tabernacle. Both the burnt offering and the incense are types of Christ. Thus, the godly ones offer Christ to God as the burnt offering and as the sweet incense. To burn incense is to offer Christ to God as the fragrant incense. If we are truly one with God, we must offer the burnt offering and burn the incense so that He may enjoy their sweet fragrance.
12现在我们能彀看见祭司的资格，祭司能尽功用使用乌陵和土明，让神对祂的子民来说话。祭司乃是虔诚的人，他们和神维持一种直接的关系，并且把燔祭和香献给神，这就使他们能彀使用乌陵和土明。
12Now we can see the qualifications of the priests, those who have the function to use the Urim and the Thummim for God to speak to His people. The priests were godly ones, they maintained a direct relationship with God, and they offered the burnt offering and the incense to God. This enabled them to use the Urim and the Thummim.
亚比亚他为着大卫
Abiathar for David
13在撒母耳记上我们看见神子民中间的光景变得很不正常，祭司们多半被扫罗王所杀，而祭司亚比亚他逃到大卫那里。撒母耳记上二十三章六节说：“亚希米勒的儿子亚比亚他，逃到基伊拉见大卫的时候，手里拿着以弗得。”没有疑问，乌陵和土明是与以弗得相连的。撒母耳记上二十三章九至十二节指明，亚比亚他用乌陵和土明替大卫问扫罗的问题，把主的答覆启示出来。大卫叫祭司亚比亚他把以弗得带来之后，就说 ：“耶和华以色列的神阿，你仆人听真了扫罗要往基伊拉来，为我的缘故灭城。基伊拉人将我交在扫罗手里不交？扫罗照着你仆人所听的话下来不下来？耶和华以色列的神阿，求你指示仆人。”（10～11。）主就藉着乌陵和土明告诉大卫说，扫罗必下来，基伊拉人必将大卫交在扫罗手里。因此，大卫藉着祭司亚比亚他所用的乌陵和土明，就得着两个实际问题的答案。大卫藉着乌陵和土明这部属天的打字机，得着了明确的答覆。
13In the book of 1 Samuel we see that the situation among God’s people had become abnormal. Most of the priests were destroyed by King Saul, and Abiathar the priest fled to David. First Samuel 23:6 says, “And it came to pass, when Abiathar the son of Abimelech fled to David to Keilah, that he came down with an ephod in his hand.” No doubt the Urim and the Thummim were attached to the ephod. Verses 9 through 12 of 1 Samuel 23 indicate that Abiathar used the Urim and Thummim to reveal the Lord’s answers to David’s questions concerning Saul. After telling Abiathar the priest to bring the ephod, David said, “O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant” (vv. 10-11). The Lord, by means of the Urim and the Thummim, told David that Saul would come down and that the men of Keilah would deliver David into Saul’s hand. Therefore, David received answers to two practical questions through the Urim and the Thummim used by Abiathar the priest. David was given a clear answer through the heavenly typewriter of the Urim and the Thummim.
不为着扫罗
Not for Saul
14因着大卫是虔诚的人，主就藉着乌陵和土明来回答他。然而，扫罗王不虔诚，就无法藉着乌陵和土明得着甚么答覆。因此，乌陵和土明为大卫效力，却不为扫罗效力。大卫是个虔诚人，而扫罗不是。事实上，时候一到，神就与他没有甚么关系了。撒母耳记上二十八章六节说：“扫罗求问耶和华，耶和华却不藉梦，或乌陵，或先知，回答他。”这一节清楚地指明，乌陵和土明对扫罗已经不管用了。
14Because David was a godly person, the Lord answered him through the Urim and the Thummim. King Saul, however, was not godly, and he could not receive any answers through the Urim and the Thummim. Thus, the Urim and the Thummim worked for David, but not for Saul. David was a godly one, but Saul was not godly. In fact, the time came when God would no longer have anything to do with him. First Samuel 28:6 says, “And when Saul inquired of the Lord, the Lord answered him not, neither by dreams, nor by Urim, nor by prophets.” This verse clearly indicates that the Urim and the Thummim were not available to Saul.
15撒母耳记上二十八章六节说出神把事情启示出来的三种方式：梦、乌陵和先知。你喜欢那一种？我不喜欢梦。我宁愿神直接对我说话，也不愿祂藉着梦来对我说话。（然而，我从经历中晓得，有些梦是出于神的，神的确藉着梦来启示一些事情。）你喜欢神藉着先知来对你说话么？先知被兴起来，原因乃是祭司和君王弃绝了神。因着神无法与祭司、君王一同往前，就兴起先知们来。这就是旧约里先有祭司，后有君王，然后才有先知的原因。然而，有些基督徒喜欢听见人模仿旧约先知的口气来说话，并 宣告说：“耶和华如此说…。”如果你喜欢这种说话，宁愿神藉着先知来说话，这就表明你没有亲近主。如果你是一个与主亲近的人，你就是一个带着乌陵和土明的祭司。我们不该喜欢神藉着梦或先知来说话，而该喜欢神藉着乌陵和土明来说话。我们不是作梦的人，也不是先知；我们乃是带着乌陵和土明的祭司。
15First Samuel 28:6 gives three ways for God to reveal matters: dreams, the Urim, and prophets. Which of these ways do you prefer? I do not prefer the way of dreams. I would rather have God speak something to me directly instead of through a dream. (I know from experience, however, that some dreams are of God and that He does reveal certain matters through dreams.) Do you prefer to have God speak to you through a prophet? The reason the prophets were raised up is that the priests and the kings failed God. Because God had no way to go on with the priests and the kings, the prophets were raised up by Him. This is the reason in the Old Testament we have first the priests, then the kings, and then the prophets. Nevertheless, some Christians like to hear someone speak in the way of the Old Testament prophets and declare, “Thus saith the Lord.” If you enjoy this kind of speaking and prefer God’s speaking through the prophets, this may be an indication that you are not close to the Lord. If you are a person who is intimate with the Lord, you will be a priest with the Urim and the Thummim. We should prefer God’s speaking not through dreams or through prophets, but through the Urim and the Thummim. We are not dreamers or prophets; we are priests with the Urim and the Thummim.
基督是见证人和照明者
Christ as witness and illuminator
16乌陵和土明乃是基督的豫表。加到胸牌里的东西是两样，不是一样或三样，这是很有意义的。二是见证的数字，乌陵和土明这两样指明基督是见证人，是见证。祂就是乌陵和土明。神对我们说话的凭借─基督，乃是一个见证，祂是活的见证人。在启示录三章十四节里，祂说到自己是诚信真实的见证人。我们由经历中知道，也懂得，基督的确是神的见证人，是神的见证。
16The Urim and the Thummim are types of Christ. It is significant that two items, not one or three, were added into the breastplate. Two is the number of testimony, and these two items, the Urim and the Thummim, indicate that Christ is the witness, the testimony. He is both the Urim and the Thummim. As the means for God to speak to us, Christ is a testimony. He is a living witness. In Revelation 3:14 He refers to Himself as a faithful and true witness. From our experience we know and understand that Christ surely is God’s witness, God’s testimony.
17乌陵豫表基督是光，是照明者。没有疑问，基督就是光，也是真实的照明者。这很 容易了解，因为在新约里，基督曾论到自己说：“我是世界的光。”（约八12。）此 外，保罗也宣告，基督照耀我们、光照我们：“所以祂说，你这睡着的人，要醒起来，从死人中复活，基督就要光照你了。”（弗五14，另译。）
17The Urim typifies Christ as lights, illuminators. No doubt, Christ is the light, and He is also the true illuminator. This is easy to understand, for in the New Testament Christ says of Himself, “I am the light of the world” (John 8:12). Furthermore, Paul declares that Christ shines upon us and enlightens us: “Wherefore He says, Awake, sleeper, and arise from among the dead, and Christ shall shine on you” (Eph. 5:14).
基督藉着那灵与十字架而照耀
Christ shining through the Spirit and through the cross
18在“古代的圣经与现代的犹太人”这本书的附录里说，乌陵盛装着油，因着祭坛的火而焚烧。这火是从神来的，因此是神圣的火、属天的火，焚烧着乌陵里面的油，好发 出光来，这是非常有意义的。油是豫表那灵，而来自祭坛的火则豫表十字架。基督这位照明者的确有油，有那灵，这灵藉着十字架而焚烧。今天基督这位照明者乃是藉着焚烧的灵而照耀。
18The appendix in The Ancient Scriptures and the Modern Jew says that the Urim contained oil that was burned with fire from the altar. That fire came from God. Hence, it was a divine fire, a heavenly fire, that burned the oil in the Urim to give light. This is very significant. The oil typifies the Spirit, and the fire comes from the altar, which typifies the cross. As the illuminator, Christ surely has the oil, the Spirit. This Spirit burns through the cross. Today Christ the illuminator is shining through the burning Spirit.
19我要请你们照着属灵的经历来看乌陵的意义。即使你的经历很有限，你也定规有过一些基督在你里面照耀的经历。你岂不晓得这位照耀的基督藉着那灵，也藉着十字架而照耀么？我们也许没有言语来说明，但我们的经历晓得，当基督在我们里面照耀的时候，赐生命的灵就在焚烧。十字架也在作工。我们经历基督这位照明者、照耀者的时候，我们就有了十字架、那灵和基督自己。
19I would ask you to consider the significance of the Urim according to your spiritual experience. Even though your experience may be limited, you certainly have had some experience of Christ shining in you. Do you not realize that this shining Christ works through the Spirit and also through the cross? We may not have the words to explain it, but in our experience we realize that as Christ shines within us, the life-giving Spirit is burning and the cross is working. In our experience of Christ as the illuminator, the shining One, we have the cross, the Spirit, and Christ Himself.