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出埃及记生命读经 · 第131篇

祭司的衣服（十六）

The priestly garments (16)
1读经： 出埃及记二十八章三十六至四十三节；三十九章二十七至三十一节。
1Scripture Reading: Exo. 28:36-43; 39:27-31
2到目前为止，我们所说到的只是大祭司所穿的一些衣服；以弗得、肩带、胸牌以及带有石榴和金铃铛的长袍。胸牌和肩带与以弗得相连，而以弗得是在外袍上。在长袍底下有内袍，内袍与其他祭司所穿的相同。
2Thus far we have covered certain garments worn only by the high priest: the ephod, the shoulder-pieces, the breastplate, and the long robe with the pomegranates and golden bells. The breastplate and shoulder-pieces were attached to the ephod, and the ephod was upon the robe. Underneath the long robe was the tunic, which was the same as that worn by the other priests.
其它五个项目
Five other items
3出埃及记二十八章三十六节说：“你要用精金作一面牌，在上面按刻图书之法，刻着归耶和华为圣。”出埃及记三十九章三十节说到这面牌是“精金圣冠上的牌”。利未记八章九节也说到“金牌，就是圣冠。”二十八章三十六节里繙作牌的希伯来字也可译作花。这面牌是一朵花，这朵花就是圣冠。这面牌、这冠冕，要安在裹头巾上面。（二八37。）
3Exodus 28:36 says, “And you shall make a plate of pure gold, and engrave on it, like the engravings of a signet, Holy to Jehovah.” Exodus 39:30 refers to this plate as being “the plate of the holy crown of pure gold.” Leviticus 8:9 also speaks of “the golden plate, the holy crown.” The Hebrew word rendered plate in 28:36 can also be translated blossom. This plate is a blossom, and the blossom is a holy crown. This plate, this crown, was placed upon the turban (28:37).
4大祭司所戴的裹头巾是一种头饰，大祭司头上带着这种麻制的头巾。精金的牌就在麻制的裹头巾上。因此，牌和裹头巾是并行的。
4The turban worn by the high priest was a kind of headgear or headtire. On his head the high priest wore this particular head covering made of linen. The plate of pure gold was upon the turban, the linen head covering. Therefore, the plate and the turban go together.
5照二十八章四十节来看，内袍是为亚伦和他儿子作的。这指明内袍是大祭司和其他的祭司所穿的。内袍是一件长衣或长袍，也许比大祭司所穿的外袍略短。对大祭司而言，这件长衣就是内袍。但对其他的祭司而言，这件长衣乃是外袍，因为他们在这件长衣外面没有穿着长袍。
5According to 28:40, tunics were made for Aaron and his sons. This indicates that the tunics were worn by the high priest and also by the other priests. The tunic was a long coat or robe, probably a little shorter than the robe worn by the high priest. For the high priest, this tunic was an inner robe. But for the other priests, it was an outer robe, since they did not wear the long robe over the tunic.
6三十九节和四十节也指明大祭司和其他的祭司系着腰带。三十九节说到“又用绣花的手工作腰带。”四十节说，要为亚伦的儿子作腰带。四十二节和四十三节说到亚伦和他儿子所穿的细麻布裤子：“要给他们作细麻布裤子，遮掩下体；裤子当从腰达到大腿。亚伦和他儿子进入会幕，或就近坛，在圣所供职的时候必穿上，免得担罪而死；这要为亚伦和他的后裔作永远的定例。”这些细麻布裤子是短裤，下达膝盖，好遮掩下体。所以，它们是表征基督遮掩堕落的肉体。每当祭司尽功用的时候，要穿上细 麻布裤子，这件事实指明每当我们作祭司来尽功用的时候，都需要基督来遮盖我们。
6Verses 39 and 40 also indicate that the high priest and the other priests wore girdles. Verse 39 speaks of “a girdle, the work of an embroiderer.” Verse 40 says that girdles were to be made for Aaron’s sons. Verses 42 and 43 speak of the linen breeches worn by Aaron and his sons: “And you shall make for them linen breeches to cover the naked flesh; from the loins even to the thighs they shall be. And they shall be upon Aaron and upon his sons when they go into the tent of meeting, or when they come near to the altar to minister in the holy place, that they may not bear iniquity and die. It shall be a statute forever for him and for his seed after him.” These linen breeches were trousers, short pants, reaching down to the knee, so that they covered the naked flesh from the loins to the thighs. Therefore, they signify Christ covering the nakedness of the fallen flesh. The fact that these linen breeches were to be upon the priests whenever they functioned indicates that we need Christ to cover us whenever we function as priests.
7二十八章三十六至四十三节有五个项目：牌子、裹头巾、内袍、腰带、裤子。惟有大祭司戴着金牌，但所有的祭司都穿戴裹头巾、内袍、腰带和裤子。大祭司穿戴着内袍、有石榴和铃铛的长袍、以弗得、肩带、胸牌和冠冕。其他的祭司都穿戴着内袍、裹头巾、腰带和裤子。在前面的信息里，我们已经看过以弗得、肩带、胸牌以及有石榴和铃铛之长袍的意义。我们还必须看见细麻裹头巾上金牌的意义。此外，我们也需 要晓得所有祭司所穿衣服的意义，这些衣服就是细麻裹头巾、内袍、腰带和裤子。
7In 28:36-43 we have five items: the plate, the turban, the tunic, the girdle, and the breeches. Only the high priest wore the plate of gold, but all the priests wore turbans, tunics, girdles, and breeches. The high priest wore a tunic, the long robe with pomegranates and bells, the ephod, the shoulder-pieces, the breastplate, and the crown. All the other priests wore a tunic, a turban, a girdle, and breeches. In foregoing messages, we have considered the significance of the ephod, the shoulder-pieces, the breastplate, and the long robe with the pomegranates and golden bells. We have yet to see the significance of the golden plate on the linen turban. Furthermore, we need to know the significance of the clothing worn by all the priests — the linen turban, the tunic, the girdle, and the breeches.
圣和义
Holiness and righteousness
8倘若我们要懂得祭司的衣服各方面不同的意义，我们就必须看见一个原则，就是这些衣服都是为着彰显。它们是表记、象征、彰显。我们仔细来读祭司的衣服这段记载，并且加以查考，我们就会看见这些衣服乃是表记。它们不但是为着华美和荣耀，也是表征、彰显、象征一些东西。此外，我们晓得二十八章三十六至四十三节是论到祭司衣服的结语，也是很要紧的。通常结语是把一件事情的正确意义告诉我们。我们刚刚开始谈到一件事情的时候，我们的言语多少有几分含糊不清，但我们的结语会把事情说得清清楚楚。这个原则也适用于出埃及记对祭司衣服的描述。
8If we would understand the significance of the various aspects of the priestly garments, we need to see the principle that all these garments are for expression. They are signs, symbols, expressions. As we carefully read the account of the priestly garments and study this account, we see that these garments are signs. Not only are they for beauty and glory, but they signify, express, symbolize, something. Furthermore, it is important to realize that 28:36-43 is the final word concerning the priestly garments. Usually a concluding word gives us the exact meaning of a certain thing. When we first begin to talk about something, our word may be somewhat unclear. But our concluding word makes the matter very clear. This principle also applies to the description of the priestly garments in Exodus.
9祭司的衣服这段记载的结语与圣和义有关。金牌上刻著『归耶和华为圣”，清楚地表明了圣。假设一位大祭司穿上全套的衣服站在你面前，你就会看见长袍、以弗得、肩带、胸牌和裹头巾，裹头巾上有一面金牌刻著『归耶和华为圣”，你对于圣这件事定规就会有深刻的印象。圣乃是大祭司衣服的标记，甚至铭刻在金牌之上。因此，大祭司衣服的全貌就是表征神的圣。
9The conclusion of the record of the priestly garments involves holiness and righteousness. Holiness is clearly signified in the golden plate with the inscription “Holy unto Jehovah.” Suppose a high priest clothed in all his garments were standing in front of you. You would see the long robe, the ephod, the shoulder-pieces, the breastplate, and the turban. Upon the turban would be a golden plate engraved with “Holy unto Jehovah.” Surely you would be impressed with the matter of holiness. Holiness was the mark of the high priest’s garments, and was even branded on the golden plate. Thus, the full view of the high priestly garments signifies the holiness of God.
10其次，裹头巾、内袍、腰带和裤子都是用麻作的。照圣经里的豫表来看，麻是表征义。例如，启示录十九章八节说，细麻就是圣徒的义。所以，金牌是圣的表记，而裹头巾、内袍、腰带和裤子都是用麻作的，乃是义的表记。
10Second, the turban, the tunic, the girdle, and the breeches were all made of linen. According to the typology in the Bible, linen signifies righteousness. For example, Revelation 19:8 says that the fine linen is the righteousnesses of the saints. Therefore, the golden plate is a sign of holiness, and the turban, the tunic, the girdle, and the breeches, all made of linen, are a sign of righteousness.
11当我们查考大祭司所穿的衣服，我们就会看见肩带、胸牌、头牌上的金子。金子是肩带和胸牌的主要成分。但更有意义的是，头牌完全是用金子作的。祭司的衣服另一种主要的成分乃是麻。我们已经指出，金是表征神性，麻则表征人性。我们由神性得着圣的印象，由人性得着义的印象。圣不是无罪的完全，圣乃是神圣的性情。神性在本质上是圣的，所以，圣总是与神性有关。然而，义是人性的美德。最要紧的、包罗一切的属人美德乃是义。如果你不是一个义人，你就没有其它的美德。但如果你是义的，你的义就包含了其它的美德。不论在旧约里或新约里都强调圣和义。
11As we consider the garments worn by the high priest, we see gold in the shoulder-pieces, in the breastplate, and on the head plate. Gold is the main element of both the shoulder-pieces and the breastplate. But even more significant, the head plate was made entirely of gold. Another primary element of the priestly garments was linen. As we have pointed out, gold signifies divinity, and linen signifies humanity. With divinity we receive an impression of holiness, and with humanity, an impression of righteousness. Holiness is not a matter of sinless perfection. Rather, holiness is the divine nature. Divinity in nature is holy. Therefore, holiness is always related to divinity. Righteousness, however, is a virtue of humanity. The most important human virtue, the virtue that includes all others, is righteousness. If you are not a righteous person, you do not have any other virtues. But if you are righteous, your righteousness will include other virtues. Both in the Old Testament and in the New Testament, holiness and righteousness are emphasized.
12主耶稣基督有两种性情，就是神性和人性。我们这些相信祂的人也有两种性情， 就是属人的性情和神圣的性情。我们和主耶稣都有圣的神圣性情，以及义的属人性情。所以，我们是圣的，也是义的；是神圣的，也是属人的。圣是主要的神圣属性，义是主要的属人美德。以弗所四章二十四节保罗说，新人─教会─是在那真理的义和圣里面所创造的。一方面，我们在神圣的性情里是圣的；另一方面，我们在人性里也必须是义的。
12The Lord Jesus Christ has two natures, divinity and humanity. We who believe in Him also have two natures, the human nature and the divine nature. Both we and the Lord Jesus possess the divine nature for holiness and the human nature for righteousness. Therefore, we are both holy and righteous, both divine and human. Holiness is the main divine attribute, and righteousness is the main human virtue. In Ephesians 4:24 Paul says that the new man, the church, is created in righteousness and holiness of the truth. On the one hand, we are holy in the divine nature; on the other hand, we must be righteous in our humanity.
正常而正当的人
Normal and proper persons
13我们说过了圣和义这些事，接着必须再来说到祭司本身。祭司是最正常、最正当的人。身为人类，倘若你不是一位事奉神的祭司，你就不正常。一个正当的人乃是作祭司的人，事奉神的人。如果一位律师或教授不事奉神，他就不是正当的人。如果我们不是事奉神的祭司，我们就不正常。你也许以为你很不错，甚至非常卓越。但无论我 们多么美好，如果我们不是祭司，我们就不正当，也不正常。赞美主，我们能彀宣告，我们是事奉神的祭司！这意思是说，我们乃是正常、正当的人。
13Having covered the matters of holiness and righteousness, we must go on to speak concerning the priests themselves. Priests are the most normal and proper persons. If as a human being you are not a priest serving God, you are not normal. A proper human being is one who is a priest, one who serves God. If a lawyer or a professor does not serve God, he is not a proper person. If we are not priests serving God, we are abnormal. You may think that you are very good, even excellent. But no matter how good we may be, we are improper and abnormal if we are not priests. Praise the Lord that we can declare that we are priests serving God! This means that we are normal, proper persons.
14我们要成为祭司；就必须是圣的，也必须是义的。这意思是说，我们对神当有圣的美德，对人当有义的美德。圣和义就是祭司的衣服所表征的；我们需要问问自己，我 们所穿的是怎样的衣服。倘若我们是祭司，是正常而正当的人，我们就会穿上圣和义作为我们的衣服，我们祭司的衣服就是圣和义。
14In order to be priests, we must be holy and righteous. This means that we should have the virtues of holiness toward God and righteousness toward men. This holiness and righteousness are signified by the priestly garments. We need to ask ourselves what kind of garments we are wearing. If we are priests, those who are normal and proper, we are wearing holiness and righteousness as our garments. Our priestly garments are holiness and righteousness.
15关于祭司的衣服这段话的结语乃是说，祭司的衣服就是圣和义的彰显。这便是祭司衣服的意义，也是一个正当而正常的人、事奉神之祭司的彰显。一位祭司总是穿着圣和义作为他的衣服，圣是在神性的里面，而义是在人性的里面。
15The concluding word on the section concerning the priestly garments is that the garments of the priests are the expression of holiness and righteousness. This is the significance of the priestly garments, and this is the expression of a proper and normal person, one who is a priest serving God. A priest always wears holiness and righteousness as his garments, holiness in the divine nature and righteousness in humanity.
金牌
The golden plate
16现在让我们详细来看裹头巾上的牌子、内袍、裹头巾、腰带和裤子。金牌就是圣冠 、王冕或花朵。这面牌是精金的；那就是说，它是出于纯一的神圣性情。刻著『归耶 和华为圣”表明整个祭司体系都是成圣归主的。因此，祭司的衣服表征神圣性情里的圣。祭司是从神以外的一切事物中分别出来归于主的。这就是刻著『归耶和华为圣”的意义。我们已经指出，圣就是神圣性情的彰显。然而，许多基督徒因着缺少启示，对于圣有不同的领会，这种领会与圣经上的相去甚远。
16Let us now consider in more detail the plate upon the turban, the tunic, the turban, the girdle, and the breeches. The golden plate was a holy crown, diadem, or blossom. This plate was of pure gold; that is, it was of the pure divine nature. The engraving “Holy to Jehovah” indicates that the entire priesthood is sanctified unto the Lord. Hence, the priestly garments signify holiness in the divine nature. The priests were separated unto the Lord from everything other than God. This is the meaning of the inscription “Holy to Jehovah.” As we have pointed out, this holiness is the expression of the divine nature. However, because they are lacking in revelation, many Christians have a different understanding of holiness, an understanding that is far from scriptural.
17三十七节说：“要用一条蓝细带子，将牌系在冠冕的前面。”金牌安在蓝细带子上的事实指明它是由属天的力量所维系的，有一种属天的力量将牌系在冠冕上。这表明真正的圣与属天有关，凡是属地的东西都不是圣的。但如果有样东西是圣的，它定规是属天的，因为圣与属天有关。
17Verse 37 says, “And you shall put it on a ribbon of blue, and it shall be upon the turban; at the front of the turban it shall be.” The fact that the plate of gold was put on a ribbon of blue indicates that it was held by heavenly strength. A heavenly strength holds the plate to the turban. This indicates that genuine holiness is related to heavenliness. Anything that is earthly is not holy. But if something is holy, it must be heavenly, for holiness is associated with heavenliness.
18三十七节告诉我们，精金的牌子系在冠冕的前面。这是表征一种宣告，大祭司所戴冠冕上的金牌宣告他是归主成为圣的。主耶稣在地上的时候，祂的额上向所有的天使、鬼魔和全宇宙宣告祂是归神成为圣的。今天祂在天上也是这样。“归耶和华为圣”这句话是祂的印记，是祂的宣告。祂的全人都宣告祂是归神成为圣的。
18Verse 37 tells us that the plate of pure gold was put at the front of the turban. This signifies a declaration. The golden plate on the turban worn by the high priest declared that he was holy unto the Lord. When the Lord Jesus was on earth, there was upon His forehead a declaration to all the angels, demons, and the entire universe that He is holy unto God. This is also true of Him in the heavens today. The words “Holy to Jehovah” are His brand, His declaration. His entire being declares that He is holy unto God.
圣的四个阶段
Four degrees of holiness
19三十八节说：“这牌必在亚伦的额上，亚伦要担当干犯圣物条例的罪孽；这圣物是以色列人在一切的圣礼物上，所分别为圣的；这牌要常在他的额上，使他们可以在耶和华面前蒙悦纳。”这一节指明亚伦担负将以色列人的圣礼物分别为圣的责任，使他们可以在主面前蒙悦纳。这件事很不容易领会。
19Verse 38 says, “And it shall be on Aaron’s forehead, and Aaron shall bear the iniquity of the holy things which the sons of Israel shall sanctify for all their holy gifts; and it shall be on his forehead continually that they may be accepted before Jehovah.” This verse indicates that Aaron bore the responsibility of sanctifying the holy gifts of the sons of Israel that they might be accepted before the Lord. This is difficult to understand.
20所有的以色列人都在美地上经营，最终收获了一些出产，这些地里出产拔尖的十分之一，要带到节期中当作圣礼物献给神。三十八节说到圣礼物，不是说到圣祭物或圣祭牲。祭物与救赎或赎罪有关，把祭物献给神是为着赎罪。但礼物与赎罪无关。比方说，有人送你一个礼物，这不是说，他得罪了你，要把东西送给你，好得着赦免。不，礼物乃是为着交通的；它是一种亲密关系的表记。
20All the children of Israel labored on the good land and eventually harvested some produce. The top tenth of that produce was brought to the feasts and offered to God as holy gifts. Verse 38 speaks of holy gifts, not of holy offerings or sacrifices. A sacrifice involved redemption or the remission of sin. Sacrifices were offered to God for the remission of sin. But with gifts the remission of sin is not involved. For example, if someone gives you a gift, this does not mean that he has offended you and wants to give you something in order to be forgiven. No, a gift is for fellowship; it is a sign of an intimate relationship.
21在节期中，以色列人的确献上了赎罪祭和赎愆祭。但在五种主要的祭里面，只有这两种与救赎和赎罪有关。其它三种主要的祭─燔祭、素祭、平安祭─是为着与神交通的。平安祭是与神和好有关，素祭是要与神同享、与神同吃，燔祭是为着与神完全的沟通、完全的交通。“圣礼物”这个词表征与神相和、与神交通，并与神同享。当节期的时候，以色列人把美地拔尖的出产带来献给神，使他们能彀与神相和、与神同享，并与神交通。这些就是圣礼物。
21During the feasts, the children of Israel did offer sin offerings and trespass offerings. But of the five main offerings, only these two were related to redemption or the remission of sin. The other three main offerings — the burnt offering, the meal offering, and the peace offering — were for fellowship with God. The peace offering was related to making peace with God, the meal offering was to be enjoyed with God and eaten with Him, and the burnt offering was for full communion, full fellowship, with God. The term “holy gifts” signifies peace with God, fellowship with God, and enjoyment with God. At the time of the feasts, the children of Israel brought the top produce of the land to offer to God so that they could be at peace with Him, have enjoyment with Him, and have communion with Him. These were the holy gifts.
22献给神的圣礼物当中有一分是分别出来给神自己享受的，其余的则是给人享受的。首先百姓在美地上经营，收获了庄稼。然后他们就把地里出产拔尖的十分之一带到节期中献给神，为要成就和平，与神同享，并与神交通。献给神的东西有一部分要分别出来给神；其余的则归给百姓。分别出来给神的那一部分必须完全为神保存起来，除了派定给祭司的分以外，谁都不可使用，惟有祭司有权享受这一分。这个条例，这个定规，必须严严地遵守。照顾这件事是大祭司亚伦的责任。如果有不是作祭司的人，摸了分别出来给神的那一分，这就是一种严重的过犯。在神眼中，这是一个大罪，而大祭司必须担当这个罪孽。
22A portion of the holy gifts offered to God was separated for God Himself to enjoy, and the remainder was for the people’s enjoyment. First, the people labored on the good land and reaped the harvest. Then they brought the top tenth of the produce to the feast and offered this to God to make peace, to have enjoyment with God, and to have fellowship with Him. Part of what was offered to God was separated to Him; the rest was for the people. That part which was separated for God had to be kept entirely for Him. It was not to be used by anyone with the exception of certain parts designated for the priests. Only the priests had the right to enjoy this portion. This ordinance, this regulation, was to be strictly observed. It was Aaron’s responsibility as the high priest to take care of this matter. If that portion which was separated unto God was touched by anyone who was not a priest, that would have been a serious transgression. It would have been a great offense in the sight of God, and the high priest was to bear the iniquity of it.
23现在我们能彀更清楚地了解“归耶和华为圣”这句话的意义了。这里有四重的圣。首先百姓在圣地上经营。其次，他们经营的结果，就收获了圣出产。第三，要把圣出产的十分之一献给神，这意思是说，这十分之一也是圣的。第四，拔尖的十分之一有一分要绝对分别出来归给神─归祂成为圣。那些不是作祭司事奉神的人都不可摸。这一分有些要烧在祭坛上献给神，作为祂的满足；其余的给祭司来享受。凡不是作祭司的人都不能享受这一分，因为这完全是为着主的。这是绝对的圣，也是“归耶和华为圣”的意义。 你看见圣的四个阶段么？这些阶段包含了圣地、圣出产、圣十分之一，以及分别出来归给神和祭司那圣的一分，这一分是至圣的。因此，我们从头一阶段的圣─美地─到第二阶段─圣出产；从第二阶段到第三阶段─圣十分之一；从第三阶段到第四阶段─分别出来归给主的分。大祭司必须担当至圣一分的责任，这一分绝对是给神和祭司的。凡摸着它的人就干犯了神“圣”的条例。神吩咐亚伦要担当这种罪孽的责任。这意思是说，大祭司要绝对为着主把至圣的一分保存起来。因这缘故，他戴着一面金牌，宣告“归耶和华为圣”。
23Now we can understand more clearly the meaning of the words “Holy unto Jehovah.” Here we have a fourfold holiness. First, the people labored on the holy land. Second, as a result of their labor, they harvested the holy produce. Third, a tithe of this holy produce was offered to God. This means that the tithe was also holy. Fourth, a portion of the top tenth was separated absolutely unto God — it was holy unto Him. Those who did not serve God as priests were not allowed to touch it. Some of this was burnt on the altar and offered to God for His satisfaction; the rest was for the enjoyment of the priests. Those who were not priests could not enjoy this portion, for it was altogether for the Lord. This is absolute holiness, and this is the meaning of “Holy unto Jehovah.” Do you see these four stages of holiness? These stages include the holy land, the holy produce, the holy tithe, and the holy portion separated to God and to His priests. That part was most holy. Hence, we go from the first degree of holiness, the land, to the second, the holy produce; from the second to the third, the holy tenth; and from the third to the fourth, the portion separated to the Lord. The high priest was to bear the responsibility for that most holy portion. That part was absolutely for God and His priests. Anyone else who touched it transgressed the ordinance of God’s holiness. Aaron was charged by God to be responsible for such transgression. This means that the high priest was to keep that holy part absolutely for the Lord. For this reason, he wore a golden plate that declared “Holy unto Jehovah.”
24我们这些相信基督的人都是圣徒，就是圣洁的人。然而，我们需要问问自己，我们是在圣的那一阶段。你是在头一阶段，还是在第二、第三、第四阶段？你有四重的圣，还是只有一重、两重、三重的圣？你的圣能彀比作圣地、圣出产，还是圣礼物呢？ 我们已经看见，圣礼物是在节期中分别出来献给神的。当节期的时候，神的百姓享受 这些圣礼物。从这些礼物中，把拔尖的一分分别出来归给神和神的祭司。连利未人也不都能有分于这些圣祭物。我们来看圣的这些阶段，需要晓得我们今天在那里。不错，我们是圣徒。但我们是在圣地上的圣徒，有圣出产、圣礼物的圣徒，还是有圣礼物 绝对分别出来归给神那拔尖一分的圣徒？这些圣礼物完全是在我们的大祭司基督所负的责任之下。我们必须有圣的拔尖一分给神来享受。
24As those who believe in Christ, we all are saints, holy ones. However, we need to ask ourselves in which stage, or degree, of holiness we are. Are you holy in the first stage, or are you holy in the second, third, or fourth stage? Do you have fourfold holiness, or do you have onefold, twofold, or threefold holiness? Can your holiness be compared to the holy land, the holy produce, or the holy gifts? We have seen that the holy gifts were set apart to be offered to God during the feasts. At the time of the feasts, God’s people enjoyed these holy gifts. From these gifts the top portion was set aside for God and His priests. Not even all the Levites could share in these holy offerings. As we consider these degrees of holiness, we need to realize where we are today. Yes, we are saints. But are we saints in the holy land? with the holy produce? with the holy gifts? or with the top portion of the holy gifts separated absolutely for God? These holy gifts are fully under the responsibility of Christ, our High Priest. There must be such a top portion of holiness for God’s enjoyment.
25基督是我们的大祭司，担当着沉重的责任，祂负责照管最高阶段的圣。我们已经看见，祭司的衣服首先是表征神圣性情里的圣。现在这圣需要来到最高的阶段；那就是说，它必须从圣地、圣出产、圣礼物进展到顶尖的圣祭物。这就是基督所照管至高的圣。因此，祂戴着一面牌，宣告“归耶和华为圣”。祂负责使我们都成为圣，不但是在第一、第二、第三阶段，也是在第四阶段。祂负责把我们带进四重的圣里面。
25As our High Priest, Christ bears a heavy responsibility. He is responsible to take care of the highest degree of holiness. We have seen that the priestly garments first signify holiness in the divine nature. Now this holiness needs to come to the highest degree; that is, it must progress from the holy land, the holy produce, and the holy gifts to the topmost holy offering. This is the highest holiness taken care of by Christ. Thus, He wears a plate that declares “Holy unto Jehovah.” He bears the responsibility to make us all holy not only in the first, second, and third steps, but also in the fourth step. He bears the responsibility to bring us into a fourfold holiness.
内袍、腰带、冠冕
The tunic, the girdle, and the turban
26出埃及记二十八章三十九节说：“要用杂色细麻线织内袍；用细麻布作冠冕；又用绣花的手工作腰带。”这里有内袍、冠冕和腰带。细麻织的内袍表征在受对付过的人性里面，完全之义的遮盖。细麻的冠冕表征完全之义的荣耀。用绣花手工作的腰带表征那灵组织工作的加强。
26Exodus 28:39 says, “And you shall weave the tunic of fine linen; and you shall make a turban of fine linen; and you shall make a girdle, the work of an embroiderer.” Here we have the tunic, the turban, and the girdle. The tunic of fine linen of woven work signifies the covering of perfect righteousness in a humanity that has been dealt with. The turban of fine linen signifies the glory of perfect righteousness. The girdle of the work of an embroiderer signifies the strengthening of the Spirit’s constituting work.
27四十至四十三节说到祭司的衣服。四十节、四十一节说：“你要为亚伦的儿子作内袍、腰带、裹头巾，为荣耀，为华美。要把这些给你的哥哥亚伦和他的儿子穿戴；又要膏他们，将他们分别为圣，好给我供祭司的职分。”内袍表征经历基督作华美；腰带表征经历基督作加强；裹头巾表征彰显基督作荣耀。
27Verses 40 through 43 speak of the garments of the priests. Verses 40 and 41 say, “And for Aaron’s sons you shall make tunics, and you shall make girdles for them; and turbans you shall make for them, for glory and for beauty. And you shall clothe Aaron your brother with them, and his sons with him; and you shall anoint them, and consecrate them, and sanctify them, and they shall serve as priests to Me.” The tunics signify Christ experienced as beauty; the girdles, Christ experienced as strengthening; and the turbans, Christ expressed as glory.
被基督这义所遮盖
Covered by Christ as righteousness
28四十二节说到亚伦的儿子：“要给他们作细麻布裤子，遮掩赤露的肉体；裤子当从腰达到大腿。”（另译。）赤露的肉体，尤其是身体从腰达到大腿的部分，这可视为人体最污秽的部分。“赤露的肉体”在这里是指堕落、罪恶、污秽的人。我们这些罪人就是赤露的肉体。赤身露体这个词该使我们想起亚当、夏娃在伊甸园里的经历。他们犯了罪以后，才看见他们赤露的肉体，既知道他们是赤身露体，“便拿无花果树的叶子，为自己编作裙子。”（创三7。）但神进来为他们作了其它的遮盖：“耶和华神为亚当和他妻子用皮子作衣服，给他们穿。”(创三21）照圣经来看，赤露的肉体就是指在神眼中已经成为罪恶的人类。
28Verse 42 says concerning Aaron’s sons, “And you shall make for them linen breeches to cover the naked flesh; from the loins even to the thighs they shall be.” This verse speaks of the naked flesh, in particular that part of the body from the loins to the thighs. This may be regarded as the most unclean part of the human body. The words “naked flesh” here denote fallen, sinful, unclean human beings. As sinners, we were naked flesh. The word naked should remind us of the experience of Adam and Eve in the garden of Eden. After they sinned, they saw their naked flesh. Realizing they were naked, “they sewed fig leaves together, and made themselves aprons” (Gen. 3:7). But God came in to make other coverings for them: “Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (Gen. 3:21). According to the Bible, naked flesh denotes human beings who have become sinful in the sight of God.
29裹头巾、内袍、腰带和裤子都与遮盖祭司堕落的全人有关。裹头巾遮盖头部，内袍遮盖全身，腰带用来加强这个遮盖。即使内袍遮盖了腰和大腿，裤子仍用来加倍遮盖身体的这一部分。肩和胸就不需要这种加倍的遮盖。但因为从腰到大腿这一部分太污秽了，所以需要加倍地遮盖起来。这些麻的遮盖表征基督是我们的义，来遮盖我们的全人，使我们可以成为祭司。祭司就是完全被基督这义所遮盖的人。
29The turban, the tunic, the girdle, and the breeches are all related to covering the fallen being of a priest. The turban covers his head, and the tunic covers his entire body. The girdle serves to strengthen this covering. Even though the tunic covered the loins and the thighs, the breeches served as a double covering for this part of the body. The shoulders and the chest do not need this double covering. But because the area from the loins to the thighs is so unclean, it needs to be covered in a double way. These linen coverings signify Christ as our righteousness to cover our entire fallen being so that we may be priests. A priest is a person entirely covered by Christ as his righteousness.
30保罗的渴望就是要一直被人发觉他是在基督里面，不是有自己属于律法的义，乃是有藉着基督之信而有的义，就是基于信属于神的义。（腓三9，另译。）保罗不愿被人发觉他是在基督这义以外的事物里面。基督就是保罗的裹头巾、内袍、腰带和裤子，基督遮盖了他堕落之人最污秽的部分。
30Paul’s aspiration was to be found always in Christ, not having his own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God, based on faith (Phil. 3:9). Paul did not want to be found in anything other than Christ as his righteousness. Christ was Paul’s turban, tunic, girdle, and breeches. Christ covered the most unclean part of his fallen being.
31四十三节说：“亚伦和他儿子进入会幕，或就近坛，在圣所供职的时候必穿上，免得担罪而死；这要为亚伦和他的后裔作永远的定例。”倘若一位祭司穿着不当，他就要担罪而死。没有适当的穿着会带来死亡。所以，祭司的体系必须一直维持在生命的范围里。我们必须远离死亡的领域，并蒙保守在生命的空气里。我们只要一没有完全让基督来遮盖，就会立刻给我们带来死亡。
31Verse 43 says, “And they shall be upon Aaron and upon his sons when they go into the tent of meeting, or when they come near to the altar to minister in the holy place, that they may not bear iniquity and die. It shall be a statute forever for him and for his seed after him.” If a priest was not properly clothed, he would bear iniquity and die. Not having the proper clothing brings in death. The priesthood, therefore, must always be maintained in the sphere of life. We must stay away from the realm of death and be preserved in an atmosphere of life. Whenever we are not fully covered with Christ, we bring in death.
32我们既是堕落的人类，就需要被遮盖。赤露的肉体表征我们需要基督作为义来遮盖我们。我不赞同传道人和牧师穿着长袍的宗教作法，但在属灵的意义上，我赞同我们的全人都要以基督来遮盖。祭司完完全全被基督并以基督来遮盖；基督就是他的裹头 巾、内袍、腰带和裤子。基督是我们所需要的一切，来遮盖我们的全人。
32As fallen human beings, we need to be covered. Naked flesh signifies that we need Christ as righteousness to cover us. I do not agree with the religious practice of ministers and pastors wearing long robes. But in a spiritual sense I agree with having our entire being covered with Christ. A priest is fully covered by Christ and with Christ. Christ is his turban, tunic, girdle, and breeches. Christ is everything we need to cover our whole being.
33此外，遮盖我们的基督也该是我们的大祭司、我们的标志、我们的印记，和我们的宣告：我们是归耶和华为圣的。在我们的经历里，祂也该是负责使我们四重成圣，并保守我们在圣里，不被神以外的东西所摸着的那位。有了神性里的圣和人性里的义，我们就有了活在神面前并事奉神之人合式的彰显。我们都该是这样的人，我们都该是穿上圣和义的祭司。
33Furthermore, the Christ who covers us should also be our High Priest, our mark, our brand, and our declaration that we are holy unto the Lord. In our experience, He should also be the One bearing the responsibility to make us holy in a fourfold way and to preserve us in holiness, untouched by anything other than God. With such a holiness in divinity and righteousness in humanity, we have the proper expression of a person living before God and serving Him. We all should be such persons. We all should be priests clothed with holiness and righteousness.