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出埃及记生命读经 · 第137篇

亚伦和他的儿子成圣作祭司（五）

The sanctification of Aaron and his sons to be the priests (5)
1读经： 出埃及记二十九章十五至二十八节；四十章十四至十五节。
1Scripture Reading: Exo. 29:15-28; 40:14-15
2照新约来看，神救恩的目标乃是要使所有相信基督的人都成为神的祭司。因此，人得救了而不能成为祭司事奉神，神的旨意就无法完成，神的愿望也无法满足。在新约末了一卷书─启示录里，我们看见蒙救赎的人都是神的祭司。启示录一章五节、六节告诉我们，耶稣基督用自己的血使我们脱离罪恶，又“使我们成为国民，作祂父神的祭司”。照样，启示录五章十节说，我们已经“成为国民，作祭司，归于神”。
2According to the New Testament, the goal of God’s salvation is to make all those who believe in Christ priests of God. Therefore, if a person is saved but fails to become a priest to serve God, he cannot fulfill God’s purpose or satisfy His desire. In the last book of the New Testament, Revelation, we see that the redeemed ones are all priests of God. In Revelation 1:5 and 6 we are told that Jesus Christ has loosed us from our sins by His blood and “made us a kingdom, priests to His God and Father.” Likewise, Revelation 5:10 says that we have been made “to our God a kingdom and priests.”
3我们由旧约里的豫表看见，神首先救赎祂的百姓，继而拯救他们，然后教育他们。这三件事启示在出埃及记里。首先神救赎了以色列人，继而拯救并搭救他们，以后又教育他们。他们在埃及的时候蒙了救赎，然后从埃及被拯救出来，在旷野里享受神的供应。最后到达西乃山，在那里接受了神圣的教育。神在西乃山降临，使以色列子民当中的一些人成圣作祂的祭司。
3From the typology in the Old Testament, we see that God first redeemed His people, then saved them, and then educated them. These three matters are revealed in the book of Exodus. First God redeemed the children of Israel, then He rescued and delivered them, and after that He educated them. While they were in Egypt, they were redeemed, and then they were rescued from Egypt. In the wilderness they enjoyed God’s provision. Eventually, they arrived at Mount Sinai, where they received a divine education. At Mount Sinai God came in to sanctify certain ones among the children of Israel to be His priests.
普遍的祭司职分
A universal priesthood
4倘若我们来看圣经整体的启示，我们就晓得，神的心意不是仅仅要使祂的一些赎民成圣作祭司。不，神的心意乃是要使祂所有的赎民都成圣，好达到这个目的。这意思是说，神要使所有的以色列人都成为祭司的国度。出埃及记十九章六节说：“你们要归我作祭司的国度，为圣洁的国民。”然而，由于百姓的坠落，十一个支派坠落了。所以，神拣选了十二支派中的利未支派来作祂的祭司。
4If we consider the entire revelation of the Scripture, we shall see that it was not God’s intention to sanctify merely some of His redeemed ones to be priests. No, God’s intention was to sanctify all of His redeemed people for this purpose. This means that God intended for the whole people of Israel to be a kingdom of priests. Exodus 19:6 says, “Ye shall be unto me a kingdom of priests, and a holy nation.” However, due to the degradation of the people, eleven tribes fell away. Therefore, God chose one of the twelve tribes, the tribe of Levi, to be His priests.
5我们不该以为神只要一些百姓成圣作祭司。反之，神要使所有在基督里的信徒都成圣作祂的祭司。因这缘故，有些基督教教师说新约的祭司职分乃是普遍的祭司职分。因为祭司职分是普遍的，就不该有些信徒是祭司，而有些是平信徒。在新约的信徒中间，不该有圣品阶级制度。凡是相信基督的人，凡是蒙了救赎和拯救的人，都该接受教育，并成圣作神的祭司。正如新约里所启示的，神的愿望乃是所有在基督里蒙救赎的人都该作祂的祭司。这一点不但在启示录中题起，连彼得前书也题起。彼前二章五节说：“你们也就像活石，被建造成为属灵的房屋，作圣别的祭司体系，藉着耶稣基督献上神所悦纳的属灵祭物。”（恢复版）再者，彼前二章九节说，信徒是君尊的祭司体系。这启示出神新约的经营乃是要所有蒙救赎的人都成为祂的祭司。
5We should not think that God wants only some of His people to be sanctified as priests. On the contrary, God is sanctifying all believers in Christ to be His priests. For this reason, some Christian teachers speak of the New Testament priesthood as the universal priesthood. Because the priesthood is universal, there should not be some believers who are priests and others who are laymen. There should not be any clergy-laity system among New Testament believers. All those who believe in Christ, all the redeemed and saved ones, should be educated and sanctified to be priests of God. As revealed in the New Testament, God’s desire is that all who have been redeemed in Christ should be His priests. This is spoken of not only in Revelation, but also in 1 Peter. First Peter 2:5 says, “Ye also, as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (lit.). Moreover, 1 Peter 2:9 says that the believers are a royal priesthood. This reveals that God’s New Testament economy is to have all His redeemed people to be His priests.
对成圣的详细描述
A detailed description of sanctification
6虽然新约清楚地启示，所有蒙救赎的人都该成为神的祭司，但新约没有详细描述我们怎样才能实际地成为祭司事奉神。新约没有详细记载我们怎样才能实际地成圣作祭司、事奉神。新约告诉我们，神要我们作祭司，但没有启示我们如何成为祭司。然而在旧约里，尤其是在出埃及记里，有一章详细描述神祭司的成圣。这一章就是出埃及记二十九章。就这一点而论，出埃及记二十九章真是宝贵。我能彀作见证说，我极其喜爱这一章。
6Although the New Testament reveals clearly that all the redeemed ones should be God’s priests, the New Testament does not provide a detailed description of how we may be priests serving God in a practical way. There is no detailed account in the New Testament of how we may actually be sanctified to serve God as priests. The New Testament tells us that God wants us to be priests, but it does not show us how to become priests. But in the Old Testament, specifically, in the book of Exodus, there is a chapter that gives such a detailed description of the sanctification of God’s priests. This chapter is Exodus 29. Concerning this, chapter twenty-nine of Exodus is precious. I can testify that I love this chapter very much.
7要喜爱一样东西，必须对这样东西有合式的珍赏。例如，在中国我的家乡那里，有一座山以出产制造眼镜的水晶而闻名。外面看来，蕴含这种水晶的石头粗糙而不起眼，但如果把这些石头切开，就能看见里面高品质的水晶。惟有对这些石头有合式的珍赏，我们才会宝贵它们。同样的原则，如果我们要喜爱出埃及记二十九章，首先就必须珍赏这一章。我相信如果你花彀多的时间在这段话上，你也会喜爱它。也许讲完出埃及记二十九章这些信息以后，你会和我一样地喜爱这一章。
7In order to love anything it is necessary to have a proper appreciation of that thing. For example, in my home province in China there is a mountain known for yielding crystal used in making eye glasses. Outwardly, the stones containing this crystal are rough and uncomely. But if these stones are cut open, the high quality crystal within them can be seen. Only by having the proper appreciation of these stones can we value them. In the same principle, if we would have a love for chapter twenty-nine of Exodus, we must first come to appreciate this chapter. I believe that if you spend adequate time in this portion of the Word, you also will come to love it. It may be that after all these messages on Exodus 29, you will love this chapter as much as I do.
8为甚么出埃及记二十九章这么宝贵？这一章的宝贵在于它详细描述神的赎民如何才能成圣作祭司来事奉祂。我们已经指出，这一章所描述的不是承接圣职，甚至也不仅仅是奉献，而是成圣。本章第一节说：“你使亚伦和他儿子成圣，给我供祭司的职分，要如此行。”神吩咐摩西使亚伦和他儿子成圣作祭司来事奉。
8Why is Exodus 29 so precious? The preciousness of this chapter consists in its detailed description of how God’s redeemed people can be sanctified to serve Him as priests. As we have pointed out, what this chapter describes is not ordination or even just consecration, but sanctification. The first verse of this chapter says, “And this is the thing which you shall do to them to sanctify them to serve as priests to Me.” God commanded Moses to sanctify Aaron and his sons to serve as His priests.
9今天基督徒对于圣化和成圣这些词都很熟悉。倘若我们有心追求在经历中完全成圣，就必须来到出埃及记二十九章。这一章不但是论到祭司体系的一章，更是论到成圣的一章。
9Christians today are familiar with the words sanctify and sanctification. If we have a heart to seek a full sanctification in our experience, we must come to chapter twenty-nine of Exodus. This chapter is not only on the priesthood; in particular, it is a chapter on sanctification.
10成圣在神学上是很重要的题目，也许和称义同样地重要。信徒们对于成圣有不同教训的学派。我们所需要的乃是照着出埃及记二十九章所描述的来领会成圣。在这些信息里，我要尽力把出埃及记二十九章所描述祭司的成圣，说出一个梗概来。
10Sanctification is an important subject in theology. It may be as great in importance as justification. Among believers there are different schools of teaching concerning sanctification. What we need is an understanding of sanctification as described in Exodus 29. In these messages I shall try to give a brief sketch of the sanctification of the priests as portrayed in Exodus 29.
彻底的洗净
A thorough cleansing
11亚伦和他的儿子成圣作祭司、事奉神的时侯，首先必须晓得他们是不洁的、污秽的，需要得着洁净。晓得我们是污秽的，需要彻底的洁净，并不是令人愉快的事。从身体上说，不洁来自两个源头，一个是从我们里面来的，另一个是从我们外面来的。一方面，我们接触许多事物，使我们成为污秽的。另一方面，我们里面流汗，也使我们必须天天洗澡。因此，我们由于流汗以及外面接触属地的东西而污秽、不洁。事实上，不需要接触甚么才会把我们弄脏，因为单凭空气中的东西就能彀把我们弄脏了。
11When Aaron and his sons were being sanctified to serve God as priests, they first had to realize that they were unclean, they were dirty, and they needed to be cleansed. It is not pleasant to realize that we are dirty and need a thorough cleansing. Physically speaking, uncleanness may come from two sources, one source from within us and the other from outside of us. On the one hand, we may come in contact with many things that cause us to become dirty. On the other hand, perspiration from within us also makes it necessary for us to bathe daily. Therefore, we become dirty, unclean, both from perspiration and from the outward touch with earthly things. In fact, it is not necessary to touch anything to get dirty, for we can be made dirty simply by what is in the atmosphere.
12我用身体的洁净来说明洗净、洁净，这是成圣作神的祭司来事奉的一部分过程。你愿意作祭司事奉神么？如果你的心意是这样，你就必须晓得，你是污秽的，需要洗净。在二十九章里面，亚伦和他儿子成圣作神的祭司开始于洗净、洁净，原因就在这里。出埃及记二十九章四节说：“要使亚伦和他儿子到会幕门口来，用水洗身。”我们需要洗去流汗所造成的污秽，也需要洗去与地上的事物接触所造成的污秽。
12I use the matter of physical cleansing to illustrate the washing, the cleansing, that is part of the process of sanctification to serve as God’s priests. Do you intend to be a priest serving God? If this is your intention, you must realize that you are dirty and that you need to wash. This is the reason in chapter twenty-nine the sanctification of Aaron and his sons to be priests of God begins with washing, with cleansing. Exodus 29:4 says, “And you shall bring Aaron and his sons near unto the door of the tent of meeting, and wash them with water.” We need to wash away the uncleanness caused by perspiration and also the uncleanness which comes from the contact with the things on earth.
穿上祭司的衣服
Clothed with priestly garments
13亚伦和他的儿子用水洗净以后，就需要穿上祭司的衣服。要作祭司事奉神，就必须穿得合式。祭司的衣服就好比制服，是为着专一的目的所穿着的正式衣服。祭司的衣服不但遮盖亚伦和他儿子的赤身露体；也使他们有资格来供祭司的职分。出埃及记二十九章五节、六节说：“要给亚伦穿上内袍，和以弗得的外袍，并以弗得；又带上胸牌，束上以弗得巧工织的带子；把冠冕戴在他头上，将圣冠加在冠冕上。”八节、九节接着说：“要叫他的儿子来，给他们穿上内袍。给亚伦和他儿子束上腰带，包上裹头巾。”这些经文清楚地指明，亚伦和他的儿子要作祭司来事奉，就必须穿上祭司的衣服。亚伦是大祭司，穿着好几层的衣服。最里层是裤子，把腰到膝盖遮盖起来，这是身体最污秽的部分。然后亚伦穿上内袍，内袍可称为里面的袍子。在内袍上穿着外袍，就是以弗得的袍子。然后穿上以弗得，并戴上胸牌。这里有五层：裤子、内袍、外袍、以弗得和胸牌。此外，亚伦头上还包着裹头巾。亚伦的儿子作祭司的，穿着裤子、内袍，并包上裹头巾。由此可见，要作祭司来事奉，首先需要洗去我们的污秽，然后用祭司的衣服把我们的赤身露体遮盖起来。要紧的是要晓得，我们这些坠落的人类，在神眼中是污秽的，也是赤身露体的。所以要成为神的祭司，就需要被洗净，并穿上衣服。
13After Aaron and his sons had been washed with water, they needed to be clothed with priestly garments. In order to serve God as priests, they had to be properly clothed. Their priestly garments can be compared to a uniform, official clothing worn for a specific purpose. The priestly garments not only covered the nakedness of Aaron and his sons; these garments also qualified them to fill the office of priest. Exodus 29:5 and 6 say, “And you shall take the garments, and clothe Aaron with the tunic, and the robe of the ephod, and the ephod, and the breastplate; and you shall gird him with the band of the ephod. And you shall put the turban upon his head, and put the holy crown upon the turban.” Verses 8 and 9 go on to say, “And you shall bring his sons near, and clothe them with tunics. And you shall gird them with a girdle, Aaron and his sons, and bind caps on them.” These verses clearly indicate that in order to serve as priests, Aaron and his sons had to be clothed with the priestly garments. As the high priest, Aaron wore several layers of clothing. The innermost layer was the breeches, a garment that covered the area from the loins to the knees, the most unclean part of the body. Then Aaron wore a tunic, which may be called the inner robe. Over the tunic he was clothed with an outer robe, the robe of the ephod. Then he put on the ephod and the breastplate. Here we have five layers: the breeches, the tunic, the robe, the ephod, and the breastplate. In addition, Aaron wore a covering on his head. As the priests, Aaron’s sons wore the breeches, a tunic, and a head covering. By this we see that to serve as priests, we first need to have our uncleanness washed away, and then our nakedness needs to be covered with the priestly garments. It is important for us to realize that, as fallen human beings, we are unclean and also naked in the sight of God. Therefore to be God’s priests we need to be washed and clothed.
需要救赎
The need for redemption
14凡要作祭司事奉神的人都必须晓得，他们是污秽的，需要得着洗净；他们也是赤身露体的，需要穿上衣服。此外，我们都必须看见，我们生来就是罪。因着我们生在罪里，我们就有罪的性情。我们生来就是罪人，是罪的组合，是由罪构成的。所以，即使我们被洗净，穿上了衣服，污秽和赤身露体的难处都解决了，我们坠落的性情又如何？因着我们生来就是罪，所以需要蒙救赎。基督徒一般都用到救赎和蒙救赎这些词。然而，很少信徒清楚明了，在神眼中，救赎包含了三件事。首先是了结。因为我们是罪人，我们就需要被了结。我们被了结以后，就需要蒙救赎；而我们蒙了救赎之后，就需要被复兴。因此有了结、救赎和复兴。这些如何能彀成就呢？需要基督作我们的赎罪祭。
14Those who would serve God as priests must realize that they are unclean and need to be washed, and that they are naked and need to be clothed. Furthermore, we all must see that by our natural birth we are sin. Because we were born in sin, we have a nature of sin. By birth we are sinners, a composition, a constitution, of sin. Therefore, even though we have been washed and clothed and have solved the problems of uncleanness and nakedness, what about our fallen nature? Because we are sin by nature, we need to be redeemed. The words redemption and redeemed are commonly used by Christians. However, not many believers realize adequately that in the sight of God redemption includes three matters. First, it includes termination. Because we are sinners, we need to be terminated. After we have been terminated, we need to be redeemed, and what is redeemed needs to be restored. Therefore, we have termination, redemption itself, and restoration. How can all of this be accomplished? For this, we need Christ as our sin offering.
15出埃及记二十九章题起赎罪祭。照这一章来看，赎罪祭被宰杀、被了结，然后切成块子，并且被火焚烧。因此，整个赎罪祭就焚烧成灰了。这个祭牲的五脏要烧在祭坛上；其余的部分要烧在营外。
15In Exodus 29 the sin offering is mentioned. According to this chapter, the sin offering was slaughtered, terminated, and then it was cut into pieces and burned. Hence, the entire sin offering was burned to ashes. The inward parts of this offering were burned on the altar; the remaining parts were burned outside the camp.
16出埃及记二十九章里的赎罪祭豫表基督。基督使祂自己与我们联合，现今我们也与祂联合。亚伦和他儿子把手按在赎罪祭所用的公牛头上，就是表征这种联合。这样，他们就完全与祭物合而为一了。这意思是说，因着与赎罪祭联合，他们也被宰杀、切成块子，并且被焚烧了。在基督里，我们已经被了结，并且被减少成灰了。在神眼中，我们老旧的性情已经成了灰烬。我们已经完全被了结了。
16The sin offering in Exodus 29 typifies Christ. Christ has joined Himself to us, and now we join ourselves to Him. This joining is signified by Aaron and his sons laying their hands upon the head of the bull used in the sin offering. In this way they fully identified themselves with that offering. This means that by being identified with the sin offering, they too were slaughtered, cut in pieces, and burned. In Christ we have been terminated and reduced to ashes. In the sight of God, our old nature has become ashes. We have been utterly terminated.
17亚伦和他的儿子是污秽的，需要被洗净；他们在神眼中是赤身露体的，需要穿上衣服。如今我们看见他们生来是罪恶的，需要蒙救赎。你愿意作祭司事奉神么？如果这是你的心意，你就需要被洗净、穿上衣服，并且蒙救赎。
17Aaron and his sons were dirty and needed to be washed. They were naked in the sight of God and needed to be clothed. Now we see that they were sinful by nature and needed to be redeemed. Do you intend to be a priest serving God? If this is your intention, you need to be washed, you need to be clothed, and you need to be redeemed.
18救赎乃是藉着基督作赎罪祭；这救赎隐含了结。神不会救赎罪恶的东西，除非它被了结。所以，在基督里我们已经被了结了。我们老旧的性情除了一堆灰烬以外，甚么也没有剩下。
18Redemption is by Christ as the sin offering. This redemption implies termination. God will not redeem anything sinful unless it is terminated. Therefore, in Christ we have been terminated. Nothing remains of our old nature except a heap of ashes.
燔祭
The burnt offering
19出埃及记二十九章不但有赎罪祭的公牛，也有两只公绵羊，一只作燔祭，另一只作平安祭。燔祭与赎罪祭不同。赎罪祭可视为一种祭物，燔祭则可视为一种礼物。赎罪祭是为着救赎；燔祭是为着交通。平安祭是为着享受与满足。一方面，钉十字架的基督是我们的赎罪祭，我们已经与祂联合。另一方面，我们也与复活的基督联合。出埃及记二十九章里的公牛豫表钉十字架的基督；两只公绵羊表征复活的基督。复活的基督献给神，首先是作燔祭，然后是作平安祭。我们这些成圣作祭司来事奉神的人，不但有基督作赎罪祭，也有基督作燔祭和平安祭。祂是钉十字架的公牛，也是复活的公绵羊。
19In Exodus 29 we have not only the bull of the sin offering, but we also have two rams, one for a burnt offering and the other for a peace offering. The burnt offering is different from the sin offering. The sin offering may be considered a sacrifice, but the burnt offering may be considered a gift. The sin offering is for redemption; the burnt offering is for fellowship. The peace offering is for enjoyment and satisfaction. On the one hand, we have been identified with the crucified Christ as our sin offering. On the other hand, we are also identified with the resurrected Christ. The bull in Exodus 29 typifies the crucified Christ; the two rams signify the resurrected Christ. The resurrected Christ is offered to God first as a burnt offering and then as a peace offering. As those who are being sanctified to serve God as priests, not only do we have Christ as the sin offering, but we also have Him as the burnt offering and the peace offering. He is the bull in crucifixion, and He is also the rams in resurrection.
20使祭司成圣的祭物有两类。头一类属于动物的生命；第二类属于植物的生命。就动物的生命而论，有公牛和两只公绵羊。就植物的生命而论，有无酵饼、调油的无酵饼，和抹油的无酵薄饼。每一类都有三项。按比喻来说，三这个数字是表征复活。甚至基督在十字架上的时候，也是在复活里把自己献上。
20The offerings for the sanctification of the priests are of two main categories. The first category is that of the animal life; the second category is that of the vegetable life. Regarding the animal life, there are the bull and the two rams. Regarding the vegetable life, there are the bread, the cake, and the wafer. In each category there are three items. Figuratively speaking, this number three signifies resurrection. Even when Christ was on the cross, He offered Himself in resurrection.
21基督是钉十字架的一位，也是复活的一位。祂这位钉十字架和复活者，不但代表我们，也包含了我们。我们乃是包含在祂里面；因此，祂钉十字架的时候，我们也在祂里面被钉。祂复活、呈献给神的时候，我们也在祂的里面。
21Christ is both the crucified One and the resurrected One. As such a crucified and resurrected One, He not only represents us, but also includes us. We are included in Him. Hence, when He was crucified, we were crucified in Him. When He was resurrected and presented to God, we were in Him.
22复活的基督乃是燔祭。燔祭献给神是为着祂完全的满足。整个燔祭都焚烧在祭坛上，作为给神的馨香之气。这很不容易解释。我们由经历中晓得，我们在基督的死里与祂联合的时候，就能领会自己已经成了一堆灰烬。然后自然而然地，我们就在复活里。在复活里，我们的分─基督─乃是一只公绵羊当作燔祭献给神，使神完全满足。所以，要成为祭司，我们就需要被洗净，穿上衣服，并蒙救赎。此外，我们还需要基督作复活的一位献给神，使祂心满意足。
22The resurrected Christ is a burnt offering. The burnt offering is offered to God for His full satisfaction. The entire burnt offering was burned on the altar as a sweet savor to God. This is difficult to explain. From experience we know that when we are identified with Christ in His death, we have the realization that we have become a heap of ashes. Then, spontaneously, we are in resurrection. Here in resurrection Christ, our portion, is a ram offered to God as our burnt offering to satisfy God in full. Therefore, in order to be priests, we need to be washed, clothed, and redeemed. Furthermore, we need Christ as the resurrected One to offer to God for His satisfaction.
平安祭
The peace offering
23使祭司成圣末了的步骤乃是献上第二只公绵羊作为平安祭。头一个步骤是被洗净；第二个步骤是穿上衣服；第三个步骤是献上公牛作赎罪祭；第四个步骤是献上头一只公绵羊作燔祭；第五个步骤，就是末了的步骤，乃是献上第二只公绵羊作平安祭。
23The last step in the sanctifying of the priests is the offering of the second ram, the ram for a peace offering. The first step is to be washed; the second is to be clothed; the third is to present the bull as the sin offering; the fourth is to present the first ram as the burnt offering; and the fifth, the last, is to present the second ram as a peace offering.
24二十九章九节下说：“又要将亚伦和他儿子分别为圣。”繙作分别为圣的希伯来字原意为“把手充满了”。这也是二十九节、三十三节、三十五节里的意义。因此，要使神的赎民成圣作祭司，就需要把他们的手充满了。
24The last part of 29:9 says, “You shall consecrate Aaron and his sons.” Literally, the Hebrew rendered consecrate means “fill their hands.” This is also the meaning in verses 29, 33, and 35. Therefore, to sanctify God’s redeemed ones to be His priests requires the filling of their hands.
25许多译本没有按原意译出“把手充满了”这个希伯来字。有些译本是说奉献；有些译本甚至用“任命”这个词。事实上，这里既不是奉献，也不是任命；而是把成圣的人两手充满了。到目前为止，亚伦和他的儿子已经被洗净、穿上衣服，并蒙了救赎。这些就是成圣的头三方面。他们也把基督当作燔祭献上，使神完全满足。因此，他们的污秽除去了，赤身露体遮盖起来了，罪恶的性情受了对付，并且把基督献给神作为祂的满足。然而，他们的手还是空的。甚至在这四个步骤以后，他们还是空手的。倘若他们还是空手，他们怎么能作祭司事奉神呢？要实际地作祭司事奉神，就需要把手充满了。
25Many versions do not translate literally the Hebrew word which means to fill their hands. Some translations say consecrate; others even use the word ordain. Actually, what we have here is neither consecration nor ordination; it is the filling of the hands of the sanctified ones. Thus far, Aaron and his sons have been washed, clothed, and redeemed. These are the first three aspects of sanctification. They have also presented Christ as the burnt offering for God’s full satisfaction. Therefore, their uncleanness has been taken away, their nakedness has been covered, their sinful nature has been dealt with, and they have offered Christ to God for His satisfaction. However, their hands are still empty. Even after all these four steps, they are still empty-handed. How can they serve God as priests if they are still empty-handed? In order to be priests serving God in a practical way, they need to have their hands filled.
26我们已经看见，洗净、穿上衣服和献上公牛作赎罪祭解决了三个难处。洗净解决了污秽的难处，穿上衣服解决了赤身露体的难处，献上赎罪祭解决了我们罪恶性情的难处。此外我们又看见，献上燔祭使神满足，并使祂喜乐。当神闻到燔祭的馨香时，祂会说：“我既满足，又喜乐。”然而，祭司还是空手的，他们也许会说：“神阿，你很喜乐，而我们还是饥饿的。主，我们没有甚么东西可以把我们的手或我们的胃充满。不错，我们已经被洗净，并且被遮盖起来。我们的罪除去了，你也满足了。然而，主阿，我们还是饥饿的。”因着饥饿，就需要祭司成圣时末了的步骤─献上第二只公绵羊。
26We have seen that the washing, the clothing, and the presenting of the bull as the sin offering have solved three problems. The washing solves the problem of uncleanness, the clothing solves the problem of nakedness, and the presenting of the sin offering solves the problem of our sinful nature. Furthermore, we have seen that the presenting of the burnt offering satisfies God and causes Him to be happy. When God smells the aroma of the burnt offering, He can say, “I am satisfied and happy.” However, the priests, who are still empty-handed, might say, “O God, You are happy, but we are still hungry. Lord, we have nothing to fill our hands or our stomach. Yes, we have been cleansed and covered. Our sin has been taken away, and You are satisfied. But, Lord, we are still hungry.” Because of this hunger, there is the need for the last step in the sanctification of the priests — the offering of the second ram.
27阿利路亚，基督是第二只公绵羊，这只公绵羊不是赎罪祭来解决罪的难处，也不是燔祭来使神满足，这只公绵羊乃是作平安祭的。平安祭使祭司能彀享受基督与神。换句话说，有了平安祭，就是豫备好要与神一同坐席。平安祭是为着我们与神一同坐席的。在以下的信息里，我们要更详细地来看这个祭。
27Hallelujah for Christ as the second ram! This ram is not the sin offering to solve the problem of sin; neither is it the burnt offering to satisfy God. This ram is for the peace offering. The peace offering enables the priests to enjoy Christ with God. In other words, to have the peace offering is to be prepared to feast with God. The peace offering is for our feasting with God. In the following message we shall consider this offering in more detail.