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出埃及记生命读经 · 第132篇

祭司的衣服（十七）

The priestly garments (17)
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出埃及记二十八章三十八节论到精金作的牌子刻著『归耶和华为圣”，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。”如果我们对这一节圣经领会得准确，我们就会看见，在豫表里，它是指明基督负责使我们成为圣别，并为神看守我们里头的圣别。
2Speaking of the plate of pure gold engraved with the words “Holy to Jehovah,” Exodus 28:38 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.” If we understand this verse properly, we shall see that, in type, it indicates that Christ takes the responsibility to make us holy and to guard for God the holiness that is in us.
3基督看守、保护、眷顾神在我们中间所得着的圣别。我们已经指出，这包含了四重的圣别，我们在连续的四个步骤里愈过愈圣别。我们也许在圣地上出产了圣别的庄稼，然而，我们对圣别的经历并不十分明确。因此，我们对于把圣土产的十分之一、拔尖的分别出来，就没有多少的领会。要完全了解为神分别出来这拔尖的十分之一并不容易，要解释绝对为着神和祭司分别出来的十分之一就更困难了。我们能彀说到这些事，但不容易由我们经历的观点来加以描述，因为我们的经历很有限。我们晓得，照豫表来看，今天我们的大祭司─基督─防卫着神在我们中间所有的圣别。但我们很难进一步说明，如何在我们的经历中得着更高程度的圣别。
3Christ is guarding, protecting, caring for, the holiness that God has gained among us. As we have pointed out, this involves a fourfold holiness, a series of four steps in which we become more and more holy. We may be in the holy land producing a holy harvest. However, our experience of holiness may not be very definite. Thus, we may not understand much about setting aside the tithe, the top portion, of the holy produce. It is not easy to understand fully what is this top tenth that is set aside for God. It is even more difficult to explain what is that portion of the tithe that is separated to be absolutely for God and His priests. We can speak concerning these matters, but it is not easy to describe them from the standpoint of our experience, because our experience is limited. We know that, according to typology, Christ, our High Priest today, is safeguarding the holiness God has among us. But it is difficult to go further to explain how we may have in our experience a higher and higher degree of holiness.
对圣别的观念
Concepts of holiness
4历代以来，各派基督教的教训已经成了神学的系统，许多信徒的悟性完全被系统神学的观念所霸占。结果，他们里面就无法正确领会神圣的事物，在圣别这个主题上尤其是这样。
4Throughout the centuries, various Christian teachings have been formed into systems of theology. The understanding of many believers is fully occupied with the concepts of systematic theology. As a result, there is no room in them for the proper understanding of divine things. This is true in particular with respect to the subject of holiness.
5我从年轻的时候起就一直研究圣别这件事。甚至在中国的古典著作里也用了一个字来说到圣别，孔夫子就称为圣人。根据中国传统的领会，圣就是正直，和别人相处面面都是对的。有些学问渊博的中国人常说，人非圣贤，孰能无过，这指明他们对圣别的领会与正直有关。那些这样领会圣别的人，读到圣经里的圣或圣别这些字眼，自然而然就有要正直的思想。最后，我开始怀疑，到底这是不是圣经里所说圣别的意义。
5From my youth I have been studying the matter of holiness. Even in the classical Chinese writings a word is used for holiness, and Confucius is called a saint. According to the traditional Chinese understanding, to be holy is simply to be upright; it is to be right with others in every way. Certain learned Chinese used to say that it is possible even for a saint like Confucius to be wrong. This indicates that their understanding of holiness is related to uprightness. When those with this understanding of holiness read the words holy or holiness in the Bible, they spontaneously have the thought of being upright. Eventually, I began to question whether this is what the Bible means by holiness.
6有些宗派强调一种特别的圣别观念，这些团体包括拿撒勒人会、神的教会，和一些灵恩派的团体。他们就是所谓的圣别教会，在衣着、发式、行为上必须循规蹈矩。按着他们的领会，如果信徒遵守这些规条，就圣别了。
6Certain denominations emphasize a particular concept of holiness. These groups include the Church of the Nazarene, the Church of God, and some Pentecostal groups. They are the so-called holiness churches and follow regulations concerning such things as clothing, hair style, and behavior. According to their understanding, believers are holy if they follow these regulations.
7对圣别的另一种观念与所谓无罪的完全有关。约翰卫斯理和他的同人发展出一些方法来管制他们的行为，他们教导人说，圣别就是无罪的完全。但一百六十年前左右所兴起的弟兄会指出，圣经里的圣别不是指无罪的完全。他们指出希腊字的圣别是指分别出来给神的东西。他们引用主在马太二十三章十七节和十九节的话，论到殿使金子成圣，以及坛使礼物成圣。他们表明这就是把金子的地位从凡俗的地方转换到圣别的地方，而使金子在地位上成圣。照样，礼物在地位上成圣，也是因为它的地位从凡俗的地方转换到圣别的地方。他们接着辩论说，成圣与罪无关。金子怎么能犯罪？照样，献在祭坛上面成圣的绵羊、公羊或鸟类也不会犯罪。所以这些弟兄会的教师下结论说，圣别不是无罪的问题，而是分别的问题。市场上的金子是凡俗的，属世的，但殿里的金子是分别的、圣别的。照样，牛群里的牛是凡俗的，而献在祭坛上的是圣别的。既晓得这种圣别的教训是合乎圣经的，我就接受了。然而，我读新约的时候看见，圣别所蕴含的比分别还要多。譬如，帖后二章十三节说到那灵的成圣；希伯来十二章十节说，神管教我们，使我们在祂的圣别上有分。这些经节所表明的的确比仅仅地位上的分别还要深。此外，罗马六章二十二节说到“成圣的果子”，这又表明圣别或成圣所蕴含的比地位上的分别还要深广。
7Another concept of holiness is related to what is called sinless perfection. John Wesley and those with him developed certain methods to control their behavior, and they taught that holiness was a matter of sinless perfection. But the Brethren, who were raised up about one hundred sixty years ago, pointed out that in the Bible holiness does not mean sinless perfection. They pointed out that the Greek word for holiness denotes something separated to God. They referred to the Lord’s word in Matthew 23:17 and 19 concerning the temple sanctifying the gold and the altar sanctifying the gift. They showed that this was to make the gold holy in position by changing its position from a common place to a holy one. Likewise, the gift was made holy in position because its location was changed from a common place to a holy one. They went on to argue that sanctification has nothing to do with sin. How can gold commit sin? Likewise, a sheep, an ox, or a bird presented on the altar and sanctified cannot sin. Therefore, these Brethren teachers concluded, holiness is not a matter of sinlessness, but is a matter of separation. The gold in the market is common, secular. But the gold in the temple is separated, holy. Likewise, cattle in the flock are common, but those offered on the altar are holy. Realizing that this teaching concerning holiness is scriptural, I accepted it. However, in my reading of the New Testament I came to see that holiness involves more than separation. For example, 2 Thessalonians 2:13 speaks of sanctification of the Spirit. Hebrews 12:10 says that God disciplines us so that we may partake of His holiness. Verses such as these certainly indicate something deeper than mere positional separation. Furthermore, Romans 6:22 speaks of “fruit unto sanctification.” This is another indication that holiness, or sanctification, involves something deeper than positional separation.
成圣的两方面
Two aspects of sanctification
8对于圣别的正确领会，我一直得倪弟兄著作的帮助。五十多年前，我读到他的一本小册子，他说，义是神作事的法则，圣是神的性情，而爱是神的心。说到圣别就是神的性情，这句话引导我探索神话语的新领域。已过的五十年里，我一直探索圣经中圣别的领域。
8Concerning the proper understanding of holiness, I have been helped by the writings of Brother Nee. More than fifty years ago, I read a booklet of his in which he says that righteousness is God’s way of doing things, holiness is God’s nature, and love is God’s heart. That word concerning holiness being God’s nature led me into a new field of exploration in the Word. During the past fifty years, I have been exploring the biblical field of holiness.
9现在我看见圣别、成圣有地位上的一面，也有性情上的一面。弟兄会强调地位上的成圣，如殿里的金子和坛上的礼物所说明的。在这样的成圣里，金子和礼物本质上都没有改变；只是地位上改变了。然而，弟兄会没有看见性情一面的成圣，就是在我们的性情里、我们的全人里所进行的。照圣经来看，成圣是地位的问题，也是性情的问题。因此，我们需要地位上的成圣，也需要性情上的成圣。
9Now I see that holiness, sanctification, has both a positional and a dispositional aspect. The Brethren emphasized positional sanctification as illustrated by the gold in the temple and the gift on the altar. In this kind of sanctification, neither the gold nor the gift is changed in nature; it is changed only in position. The Brethren, however, did not see the dispositional aspect of sanctification, the sanctification that takes place in our disposition, in our being. According to the Bible, sanctification is a matter both of position and of disposition. Hence, we need positional sanctification and dispositional sanctification as well.
10帖撒罗尼迦前后书论到为着教会生活的圣别生活。帖前三章十三节保罗说：“好使你们，当我们主耶稣同祂众圣徒来的时候，在我们的神与父面前，心得坚立，成为圣别，无可责备。”我们的心得坚立，成为圣别，无可责备，是甚么意思？我们读到帖前这些话，也许视为理所当然，以为我们了解了。我们不该以为我们了解这件事是理所当然的。我们的心得坚立，成为圣别，无可责备，当然与性情上的成圣有关，这不仅仅是地位上的分别或无罪的完全。
10The books of 1 and 2 Thessalonians are concerned with a holy life for the church life. In 1 Thessalonians 3:13 Paul says, “That He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all His saints.” What does it mean for our hearts to be established blameless in holiness? When we read these words in 1 Thessalonians, we may take them for granted and assume that we understand them. We should not take for granted that we understand this matter. Surely for our hearts to be established blameless in holiness involves dispositional sanctification. It is not merely positional separation or sinless perfection.
11帖前四章三节保罗说，神的旨意就是要你们成圣，七节说，神召我们乃是要我们成圣，这是接续他在帖前三章论到成圣的话语。到了帖前末了，保罗在五章二十三节说：“并且平安的神，亲自使你们全然成圣，愿你们的灵，与魂，与身子，在我主耶稣基督再来的时候，得蒙保守，完全，无可指摘。”（恢复版。）这的确是圣别或成圣进一步的发展。
11In 1 Thessalonians 4:3 Paul says that the will of God is our sanctification, and in verse 7, that God has called us in sanctification. This is the continuation of his word regarding sanctification in 1 Thessalonians 3. At the end of 1 Thessalonians, in chapter five, verse 23, Paul says, “And the God of peace Himself sanctify you wholly, and may your spirit and soul and body be preserved complete, without blame, at the coming of our Lord Jesus Christ.” Certainly this is a further development of holiness or sanctification.
三一神的运行及其结果
The operation of the Triune God and its results
12彼前一章二节说：“就是按照父神的先见，在那灵的成圣中，以致顺服并蒙耶稣基督之血所洒的人。”（恢复版。）这里有照父的先见、那灵的成圣，以及耶稣基督所洒之血的拣选。这一节题出了一个在道理上很有意义的问题：那灵的成圣怎能在基督所洒的血以先？接神学说，所洒的血必须在那灵的成圣以先。但这一节的次序正好相反。根据彼前一章，基督的血不但救赎我们脱离罪，还使我们脱去祖宗所传流虚妄的生活方式。（18。）
12First Peter 1:2 says, “According to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.” Here we have the foreknowledge of the Father, the sanctification of the Spirit, and the sprinkling of the blood of Jesus Christ. This verse raises a significant doctrinal question: How can the sanctification by the Spirit come before the sprinkling of the blood of Christ? Theologically speaking, the sprinkling of the blood must precede the sanctification of the Spirit. But in this verse the order is reversed. According to the first chapter of 1 Peter, the blood of Christ redeems us not from sin, but from our vain manner of life received by tradition (v. 18).
13最近，我思想彼前一章的时候，我就看见这一章是论到三一神在祂选民身上的运行，好叫他们有分于祂完全的救恩。我们在彼前一章二节看见三一神，因为这一节说到父的拣选，这个拣选是照着父的先见，那灵的成圣，以及耶稣基督所洒的血。这就是三一神的运行。
13Recently, as I have been considering 1 Peter 1, I have seen that this chapter is concerned with the operation of the Triune God on His elect for their participation in His full salvation. In 1 Peter 1:2 we see the Triune God, for this verse speaks of the election of the Father, according to His foreknowledge, the sanctification of the Spirit, and the sprinkling by the blood of Jesus Christ. This is the operation of the Triune God.
14从三节开始一直到十二节，彼得对于父重生了我们，使我们达到活的盼望，述说了很长的一段颂词，一段美言，这里有父的运行。这一章接着说到耶稣基督的血救赎了我们，这就是子的运行。此外，这一章还说到藉着那灵得着洁净，（22，）这就是灵的运行。救赎和基督所洒的血藉着圣灵就得以应用到我们身上。不但如此，照彼前一章十二节来看，福音也是藉着那灵传扬的。因此，我们在本章的确看见神在祂选民身上的运行，使他们有分于祂完全的救恩。
14Beginning with verse 3 and continuing through verse 12, Peter gives a long blessing, a well-speaking regarding the Father who has regenerated us to a living hope. Here we have the operation of the Father. This chapter goes on to speak of the blood of Jesus Christ redeeming us. This is the operation of the Son. Furthermore, this chapter speaks of being purified through the Spirit (v. 22). This is the operation of the Spirit. Redemption and the sprinkling of the blood of Christ are applied to us by the Holy Spirit. Moreover, according to 1 Peter 1:12, the gospel is preached through the Spirit. Therefore, in this chapter we surely see the Triune God operating on His elect, His chosen people, so that they may participate in His full salvation.
15彼前一章所启示三一神的运行有双重的结果。首先是带来圣别的生活。十五节说：“那呼召你们的圣者，你们…也要成为圣别。”（恢复版。）这就是成圣，与我们魂的洁净有关：“你们既因顺从真理，洁净了自己的魂，以致爱弟兄没有虚假，就当从心里彼此热切相爱。”（彼前一22，恢复版。）我们魂的洁净包含了全人的成圣，这就是三一神在祂选民身上运行的头一个结果。第二个结果，进一步的结局，乃是爱弟兄没有虚假。因此，三一神的运行使我们有分祂的救恩，结果乃是我们活出圣别的生活，并且爱弟兄。
15This operation of the Triune God revealed in 1 Peter 1 has a twofold result. First, it results in a holy life. Verse 15 says, “But according to the Holy One who called you, you yourselves also become holy....” This is sanctification. This is related to the purification of our souls. “Having purified your souls by obedience to the truth unto unfeigned brotherly love, love one another from the heart fervently” (1 Pet. 1:22). The purification of our souls involves the sanctification of our being. This is the first result of the operation of the Triune God on His elect. The second result, a further issue, is unfeigned love of the brothers. Therefore, the result of the operation of the Triune God for our participation in His salvation is that we live a holy life and love the brothers.
神作到我们里面来
God wrought into us
16现在我们能彀为圣别下一个定义，圣别就是神作到我们里面来。我们已经看见，圣别与神的性情有关。因此，圣别就是神圣的性情作到我们里面来，使我们成为神圣的。我们这样成为神圣的，就是圣别的。惟有神是圣别的，其它的一切都是凡俗的。既然独有神是圣别的，我们要成为圣别的，就需要神作到我们里面来。因此，圣别就是 三一神作到我们的全人里面。
16Now we can give a definition of holiness. Holiness is God wrought into us. We have seen that holiness refers to the nature of God. Thus, holiness is a matter of having the divine nature wrought into our being to make us divine. When we become divine in this way, we are holy. God alone is holy. Everything else is common. Since only God is holy, for us to become holy requires that God be wrought into us. Therefore, holiness is the Triune God wrought into our being.
神性里的圣，人性里的义
Holiness in divinity, righteousness in humanity
17我们已经指出，出埃及记里祭司衣服的结语与圣和义有关。大祭司所戴冠冕上精金作的牌子刻著『归耶和华为圣”这些字。这个宣告、这个印记，是在大祭司的额上。它是在金牌上面，戴起来好像一个冠冕、一朵花，因此我们可以说，圣别得着高举。圣别犹如一个冠冕被高举起来，表明神性里的圣被高举是要得荣耀。此外，大祭司又被麻所遮盖─麻冠冕、麻内袍、麻腰带和麻裤。遮盖大祭司的麻是表征义。义与人性有关，彰显为荣美。神性里的圣高举为荣耀，而人性里的义彰显为华美。因此，今天圣就是我们的荣耀，义就是我们的华美。
17We have pointed out that the concluding word regarding the priestly garments in Exodus is related to holiness and righteousness. The plate of pure gold on the turban worn by the high priest was inscribed with the words “Holy unto Jehovah.” This declaration, this brand, was on the forehead of the high priest. It was on the golden plate worn as a crown, a blossom, and therefore we may say that holiness was exalted. That holiness is exalted as a crown indicates that holiness in divinity is exalted for glory. Furthermore, the high priest was covered with linen — with a linen turban, a linen tunic, a linen girdle, and linen breeches. This linen covering of the high priest signifies righteousness. Righteousness, which is related to humanity, is expressed as beauty. Holiness in divinity is exalted as glory, and righteousness in humanity is expressed for beauty. Therefore, today holiness is our glory, and righteousness is our beauty.
绝对的圣别
Absolute holiness
18基督是我们的大祭司，祂正在作工，要把我们从圣别的头一个阶段一直带到第四个阶段。神宝贝这个圣别，基督也一直看守这个圣别。
18As our high priest, Christ is working to bring us all the way from the first stage of holiness to the fourth stage. God treasures this holiness, and Christ is guarding it.
19在旧约里，神把美地─圣地─赐给祂的百姓。祂嘱咐他们在那地上经营，好得着收成，就是圣土产。神也要求把这土产拔尖的分带到祂的居所，并在祭坛上献给祂。此外，神还要求从这献为礼物的拔尖一分中，把一部分绝对分别出来给祂自己。祭物特殊的部分是为着神的，这些不是当作祭物，而是当作圣礼物。赎罪祭和赎愆祭是祭物，而素祭、平安祭和燔祭乃是礼物，是献给神的圣礼物。在这些献给神的礼物中，神为自己保留一分，其余的则给祭司。照出埃及二十八章三十八节来看，大祭司必须担当干犯这一部分的罪孽。这意思是说，如果有不彀资格的人有分于它，亚伦就必须负责任。这指明大祭司看守着第四阶段里的圣别。神宝贝绝对为着祂自己的圣别，基督也作工来保护它。
19In the Old Testament God gave the good land, the holy land, to His people. He charged them to labor on the land in order to have the harvest, the holy produce. God also required that the top portion of this produce be brought to His dwelling and offered to Him on the altar. Furthermore, from this top portion offered as a gift, God required that a certain part be separated absolutely for Himself. Particular parts of the offerings were for God. These were regarded not as sacrifices but as holy gifts. The sin offering and the trespass offering were sacrifices, but the meal offering, the peace offering, and the burnt offering were gifts, holy gifts offered to God. Of these gifts offered to Him, God kept part for Himself, and the remainder was for the priests. According to Exodus 28:38, the high priest was required to bear the iniquity of this part. This means that if anyone who was not qualified partook of it, Aaron was held responsible. This indicates that the high priest guarded the holiness that was in the fourth stage. God treasures the holiness that is absolutely for Himself, and Christ is working to safeguard it.
20圣地的确是圣的，但不绝对是圣的。照样，圣地的土产和土产拔尖的分乃是为着神的，但它们也不是绝对为着神的。惟有完全为神分别出来拔尖的一分才是绝对为着祂的。因为神宝贝这个，祂就嘱咐基督看守它、保护它。这意思是说，基督这位大祭司保护着一分圣别，使神心满意足。
20The holy land is indeed holy, but it is not absolutely holy. Likewise, the produce of the holy land and the top portion of the produce were for God, but they were not for God in an absolute way. Only that part of the top portion that was set apart fully for God was absolutely for Him. Because God treasures this, He charges Christ to guard and protect it. This means that Christ as the High Priest is safeguarding a portion of holiness for God’s satisfaction.