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出埃及记生命读经 · 第138篇

亚伦和他的儿子成圣作祭司（六）

The sanctification of Aaron and his sons to be the priests (6)
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
救赎与萌芽
Redemption and germination
2在本篇信息的开头，我们要来看出埃及记二十九章所描述平安祭的一些细节。十九节、二十节说：“你要将那一只公绵羊牵来，亚伦和他儿子，要按手在羊的头上。你要宰这羊，取点血，抹在亚伦的右耳垂上，和他儿子的右耳垂上；又抹在他们右手的大拇指上，和右脚的大拇指上；并要把血洒在坛的四围。”这里我们看见，公绵羊的血要抹在祭司的耳朵、大拇指和脚趾上。这指明用来听话、作工、行走的器官都需要得着洁净。要作神的祭司，就必须学习听从祂，然后就能彀照着从祂所听见的来作工、行走。我们这些祭司必须有救赎的血所洁净的耳朵、手和脚。我们必须学习如何听从我们的主人，听从我们的神，如何去行必须的事来事奉祂，并在事奉祂的时候照着祂的方式来行事为人。
2We shall begin this message by considering some of the details of the peace offering described in Exodus 29. Verses 19 and 20 say, “And you shall take the other ram, and Aaron and his sons shall lay their hands upon the head of the ram. And you shall slaughter the ram, and take of its blood, and put it upon the tip of Aaron’s right ear, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the big toe of their right foot; and you shall sprinkle the blood upon the altar round about.” Here we see that the blood of the ram was put upon the priests’ ear, thumb, and big toe. This indicates that the organs used for hearing, working, and walking all need to be cleansed. Those who would be priests of God must learn to listen to Him. Then they will be able to work and walk according to what they hear from Him. As priests, we must have ears, hands, and feet that have been cleansed by the redeeming blood. We must learn how to listen to our Master, to our God, how to do what is required to serve Him, and how to walk according to His way in serving Him.
3照二十节来看，大部分的血要洒在坛上。没有疑问，洒血隐含了救赎的意思。流血需要一种活物死了，这里的洒血表明一个活的受造之物─公绵羊─已经被宰杀了。二十一节论到洒血和膏油，说：“你要取点坛上的血和膏油，弹在亚伦和他的衣服上，并他儿子和他儿子的衣服上，他们和他们的衣服，就一同成圣。”（另译。）血和膏油都要弹在祭司的衣服上。血暗指了结与救赎，膏油暗指萌芽，就是新的开始。凡是被血了结、被血救赎的，就由膏油所萌芽。祭司要被了结、蒙救赎并且萌芽，才能彀有新的开始。结果，他们便能彀作祭司来事奉神。
3The greater part of the blood, according to verse 20, was sprinkled upon the altar. This sprinkling of the blood no doubt implies redemption. The shedding of blood requires the death of a certain living being. Here the sprinkling of the blood indicates that a living creature, a ram, has been slain. Regarding the sprinkling of the blood and the anointing oil, verse 21 says, “And you shall take of the blood which is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and he shall be holy, he and his garments, and his sons and his sons’ garments with him.” Both the blood and the anointing oil were sprinkled upon the priests’ garments. The blood implies termination and redemption, and the anointing oil implies germination, a new beginning. Whatever is terminated by the blood and redeemed by it is then germinated by the anointing oil. The priests as terminated, redeemed, and germinated ones could have a new beginning. As a result of this new beginning, they could be priests serving God.
平安祭中神的分
God’s portion of the peace offering
4亚伦和他的儿子被了结、蒙救赎并且萌芽以后，他们的手还是空的。他们已经得着新的开始，如今也能彀事奉神了，然而，他们没有甚么可用来事奉神。我们都需要对这件极其要紧的事有深刻的印象。在这一点上，主把第二只公绵羊的详细指示告诉了摩西。二十二节、二十三节说：“你要取这羊的脂油和肥尾巴，并盖脏的脂油，与肝上的网子，两个腰子，和腰子上的脂油，并右肩；因为这是把手充满了的羊；再从耶和华面前装无酵饼的筐子中取一个饼，一个调油的饼，和一个薄饼。”（另译。）这里我们读到内脏、右肩、饼和薄饼。如果我们仔细地读二十二至二十八节，就会看见有两 肩，就是左腿、右腿，以及左胸、右胸。第二只公绵羊用来作为平安祭，除了内脏以外，两腿和两胸乃是四个主要的部位。
4Even after Aaron and his sons had been terminated, redeemed, and germinated, their hands were still empty. They had been given a new beginning, and they could now serve God. However, they had nothing with which to serve Him. We all need to be impressed with this very important matter. It was at this point that the Lord gave Moses detailed instructions concerning the second ram. Verses 22 and 23 say, “And you shall take from the ram the fat, and the fat tail, and the fat that covers the inwards, and the appendage of the liver, and the two kidneys, and the fat which is upon them, and the right shoulder; for it is a ram of the filling of hand; and one loaf of bread, and one cake of oiled bread, and one wafer from the basket of unleavened bread which is before Jehovah.” Here we read of the inward parts, the right shoulder, and the bread, the cake, and the wafer. If we read carefully verses 22 through 28, we shall see that there were two shoulders, or thighs, the right and the left, and two breasts, the right and the left. The thighs and the breasts were four major parts of the second ram, in addition to the inward parts, used for the peace offering.
5二十四节、二十五节：“都放在亚伦的手上，和他儿子的手上，作为摇祭，在耶和华面前摇一摇。要从他们手中接过来，烧在耶和华面前坛上的燔祭上，是献给耶和华为馨香的火祭。”如今祭司有些东西来充满他们的手，有些东西来献给神了。平安祭 的这些部位要烧在坛上，是献给主的馨香之气，这是神进一步的满足。我们已经看见，燔祭的整只公绵羊要焚烧来作神的满足。如今平安祭的一部分也要为着这个目的而焚烧。我们会看见，这表明神和祂的祭司一同吃基督、享受基督。
5Verses 24 and 25 say, “And you shall put the whole upon the palms of Aaron, and upon the palms of his sons; and wave them as a wave offering before Jehovah. And you shall take them from their hand, and burn them on the altar upon the burnt offering for a sweet savor before Jehovah; it is an offering by fire to Jehovah.” Now the priests had something to fill their hands, something to offer to God. These parts of the peace offering were burned on the altar as a sweet savor to the Lord. This was a further satisfaction to God. We have seen that the entire ram of the burnt offering was burned for God’s satisfaction. Now part of the peace offering is also burned for this purpose. As we shall see, this indicates that God is eating Christ, feasting on Christ, with His priests.
摇祭和举祭
The wave offering and the heave offering
6即使祭司有了一些东西可以献给神，他们自己却没有甚么可吃的。他们还是饥饿的，里面还是虚空的。二十六节主对摩西说：“你要取亚伦手里所充满公羊的胸，作为摇祭，在耶和华面前摇一摇，这就可以作你的分。”（另译。）“摇一摇”这个词是指行动 ，这是豫表基督在复活里行动。换句话说，摇祭乃是豫表复活里的基督。既然胸是表征爱，把胸当作摇祭摇一摇就是表征复活的基督在爱里面。
6Even though the priests had something to offer to God, they did not yet have anything to eat themselves. They were still hungry, still empty within. In verse 26 the Lord said to Moses, “And you shall take the breast from the ram of the filling of hand which is for Aaron, and wave it as a wave offering before Jehovah; and it shall be your portion.” The word “wave” here indicates movement. This typifies Christ moving in His resurrection. In other words, the wave offering is a type of Christ in resurrection. Since the breast signifies love, the waving of the breast as a wave offering signifies the resurrected Christ in love.
7照福音书和使徒行传前半来看，如今在复活里的基督，在爱里回到祂的门徒那里。祂复活以后乃是在爱的气氛里向门徒显现。主耶稣在约翰二十章向门徒显现的时候，对他们说：“愿你们平安。”这是在爱的气氛里所说的话。复活的基督在爱里临到我们。这摇祭豫表复活的基督在爱里面，要赐给摩西作为他的分。
7According to the Gospels and the first part of Acts, the Christ who is now in resurrection came back to His disciples in love. His appearing to them after His resurrection was in an atmosphere of love. When the Lord Jesus appeared to His disciples in John 20, He said to them, “Peace be to you.” This word was spoken in an atmosphere of love. The resurrected Christ comes to us in love. This wave offering, the offering that typifies the resurrected Christ in love, was given to Moses as his portion.
8平安祭的公绵羊有两个部位仍要留下：左胸和左肩，或左腿。二十七节、二十八节说：“那摇祭的胸，和举祭的腿，就是把手充满所摇的、所举的，是归亚伦和他儿子的；这些你都要成为圣，作亚伦和他子孙从以色列人中永远所得的分，因为是举祭；这要从以色列人的平安祭中，作为献给耶和华的举祭。”（另译。）举祭表征被高举的基督，就是升天的基督。因此，摇祭表征复活的基督，而举祭表征被高举、升天的基督。此外，胸是表征爱，而肩是表征力量、能力。复活的基督有爱，而升天的基督有能力。基督升到天上以后，把能力浇灌在祂的门徒身上。祭司有摇的胸和举的肩作他们的分，这意思是说，他们享受复活里满了爱的基督，以及升天里有能力的基督。这就是给他们吃的分。
8Two parts of the ram of the peace offering still remain: the left breast and the left shoulder, or thigh. Verses 27 and 28 say, “And you shall sanctify the breast of the wave offering, and the shoulder of the heave offering, which was waved and which was heaved up from the ram of the filling of hand, from that which is for Aaron and from that which is for his sons. And it shall be for Aaron and for his sons for an eternal statute from the sons of Israel, because it is a heave offering; and it shall be a heave offering from the sons of Israel of the sacrifices of their peace offerings, as their heave offering to Jehovah.” The heave offering signifies the exalted Christ, Christ in ascension. Thus, the wave offering signifies Christ in resurrection, and the heave offering signifies Christ in exaltation, in ascension. Furthermore, whereas the breast is a symbol of love, the shoulder is a symbol of strength, power. Christ in resurrection is with love, and Christ in ascension is with power. After He ascended to the heavens, Christ poured power upon His disciples. As their portion, the priests have the wave breast and the heave shoulder. This means that they enjoy Christ in resurrection with love and Christ in ascension with power. This is their portion for them to eat.
9神有一些东西可以吃，摩西也有一些东西可以吃，众祭司也有一些东西可以吃。神的分是右肩、内脏、脂油、无酵饼、调油的无酵饼，和抹油的无酵薄饼。事奉者摩西的分是右胸。众祭司的分乃是作为摇祭的左胸，以及作为举祭的左肩。这指明神、摩西、祭司这三方都与吃有关。有这样的吃，就有平安，人人都得着满足。神满足了，摩西满足了，众祭司也满足了，因为他们都享受了基督这包罗万有的一位。为着这幅图画，我们赞美主！
9God had something to eat, Moses had something to eat, and all the priests had something to eat. God’s portion was the right shoulder, the inward parts, the fat, the bread, the cake, and the wafer. The portion for Moses, the ministering one, was the right breast. The priests’ portion was the left breast as a wave offering and the left shoulder as a heave offering. This indicates that all these parties — God, Moses, and the priests — were involved in feasting. When there is such a feasting, there is peace, and everyone is satisfied. God is satisfied, Moses is satisfied, and all the priests are satisfied, for they all enjoy Christ, the all-inclusive One. Praise the Lord for this picture!
10如果我们的手照着出埃及记二十九章里的图画被基督充满，我们就能彀说：“我们的手满了基督，我们里面的人也满了基督。”这就是把手充满了，这也就是真正的成圣。
10If our hands are filled with Christ according to the picture in Exodus 29, we shall be able to say, “Our hands are full of Christ, and our inward being is also full of Him.” This is the filling of hands, and this is true sanctification.
完全成圣
Fully sanctified
11现在我们能彀看见，祭司是完全成圣的。他们从污秽、赤身露体和罪恶的性情里分别出来归给神。此外，他们不再是空手的，他们里头也不再虚空。他们有这位丰富基督的各方面作为他们成圣的标记。他们如今带着使他们成圣归神的标记，表明他们已经从污秽、赤身露体、罪、空手和饥饿里得以成圣。他们不再有污秽、赤身露体、罪、虚空或饥饿的难处。反之，他们有基督作为衣服和食物。如今他们得以成圣，并且是合格的祭司。
11Now we can see that the priests were fully sanctified. They were separated to God from uncleanness, from nakedness, and from their sinful nature. Furthermore, no longer were they empty-handed or empty within. They had all the aspects of the rich Christ to be the mark of their sanctification. They now bore a mark which separated them unto God and which indicated that they had been sanctified from uncleanness, nakedness, sin, empty-handedness, and hunger. No longer did they have any problem of uncleanness, nakedness, sin, emptiness, or hunger. Instead, they had Christ as their clothing and food. Now they were sanctified and qualified priests.
12在圣经里，成圣暗指许多的事情。它包含了洗净我们的污秽，以合式的衣服遮盖了我们的赤身露体，救赎我们脱去罪恶的性情，并以基督来充满我们。那些真正这样成圣的人就从凡俗的事物中被标明出来、被分别出来了。
12In the Scripture sanctification implies many things. It includes washing away our uncleanness, covering our nakedness with proper clothing, redeeming us from our sinful nature, and filling us with Christ. Those who have been sanctified in this way truly are marked out, set aside, separate, from what is common.
13亚伦和他的儿子成圣作祭司来事奉时，他们就从污秽、赤身露体、罪恶的性情、空手和饥饿里被分别出来。他们带着包罗万有的基督作为成圣的标记。他们能彀满足神，神也能彀满足他们。因此，他们与神一同享受基督作筵席，在这筵席里面有享受和满足。这就是把祭司的手充满了，也就是使蒙救赎要作神祭司的人得以成圣。
13When Aaron and his sons were sanctified to serve as priests, they were separated from uncleanness, from nakedness, from the sinful nature, from being empty-handed, and from being hungry. They bore as a sanctifying mark the all-inclusive Christ. They could satisfy God, and God could satisfy them. Thus, they enjoyed a mutual feasting on Christ with God. In this feasting there were enjoyment and satisfaction. This is the filling of the hands of the priests, and this is the sanctification of the redeemed ones to be God’s priests.
14神在第二只公绵羊里的分包含了右肩。左肩和左胸要给事奉的祭司，而右胸乃是摩西的分。无酵饼、调油的无酵饼，和抹油的无酵薄饼，是单单给神享受的。此外，内脏和脂油也是完全给神享受的。内脏和脂油表征基督在祂里面的所是。基督在祂里面的人里是全然甜美的，在祂有丰富的脂油。基督的丰富和甜美不是外面的，而是在祂里面的。在神眼中，基督里面的人是丰富而甜美的。平安祭的内脏和脂油的确是拔尖的圣礼物。
14God’s portion of the second ram included the right shoulder. The left shoulder and the left breast were given to the ministering priests, and the right breast was Moses’ portion. The bread, the cake, and the wafer were only for God to enjoy. Furthermore, the inward parts and the fat were absolutely for God’s enjoyment. The inward parts and the fat signify what Christ is in His being. In His inner being Christ is altogether sweet. With Him there is the rich fat. The riches and sweetness of Christ are not outward; rather, they are within Him. In the sight of God, the inward being of Christ is rich and sweet. The inward parts and the fat of the peace offering were surely the topmost holy gifts.
15在前面的信息里，我们说到四重的圣：圣地、圣土产、圣十分之一，以及圣的拔尖之分，完全献给神作为祂的享受和满足。第二只公绵羊的内脏和脂油在圣物中乃是至圣的。此外，饼和薄饼也是在这些至圣的物中间。至圣的物拔尖的一分乃是基督里面的所是。饼和薄饼表征基督外面的行为，这些项目都是表征基督的行为。基督里面的所是完全是为着神的满足，基督外面的举止和行为也是圣别的分，为着神的满足。
15In a previous message we spoke of a fourfold holiness: the holy land, the holy produce, the holy tithe, and the topmost holy part offered entirely to God for His enjoyment and satisfaction. The inward parts and the fat of the second ram were the most holy things among the holy things. Furthermore, the bread, the cake, and the wafer were among these most holy things. This topmost portion of the most holy things is what Christ is in His inward being. The bread, the cake, and the wafer signify Christ in His outward behavior. All these items typify Christ’s behavior. What Christ is inwardly is entirely for God’s satisfaction, and Christ’s conduct and behavior outwardly are also a holy portion for God’s satisfaction.
16到目前为止我所述说的不过是一个概略，暗示对基督的经历和享受。我有把握说，如果你忠心追求对基督的经历，你就会晓得，基督里面的所是是丰富而甜美的，而祂外面的举止和行为是宝贵的。但这些圣别的分单单是给神享受的，它们完全是为着祂的满足。根据出埃及记二十九章来看，这些分乃是成圣作祭司来事奉神的人所献上的。在成圣的过程以后，我们就能彀把这样的分献给神。
16What I have presented thus far is simply a very brief sketch as a hint related to the experience and enjoyment of Christ. I have the assurance that if you are faithful to pursue the experience of Christ, you will come to realize that Christ’s inner being is rich and sweet and that His outward conduct and behavior are precious. But these holy portions are only for God to enjoy; they are absolutely for His satisfaction. According to Exodus 29, these portions are offered by those who have been sanctified to serve God as priests. After this process of sanctification, we may present such a portion to God.
17我们已经看见，成圣包含了被洗净、穿上衣服、蒙救赎、把头一只公绵羊当作燔祭献上，并把第二只公绵羊当作平安祭献上。为着这样的成圣，我们阿利路亚！我们这样成圣以后，就被基督充满，并有资格作祭司来事奉神。我们外面被基督所遮盖，里面被基督所充满，因此，我们有资格作祭司来事奉神。再者，我们手中也有一些东西可用来事奉祂：包罗万有的基督作为拔尖圣别的分来使神满足。基督也有一分是为着 我们的。这一切都包含在平安祭里面。在祭司的事奉里，我们与神一同享受基督这平安的筵席。
17We have seen that sanctification includes being washed and clothed, being redeemed, offering the first ram as the burnt offering, and the second ram as a peace offering. Hallelujah for such a sanctification! After we have been sanctified in this way, we are filled up with Christ and qualified to serve God as priests. We are covered with Christ outwardly, and we are filled with Him inwardly. Therefore, we have the qualifications to serve God as His priests. Moreover, we have something in our hands with which to serve Him: the all-inclusive Christ as the topmost holy portion for God’s satisfaction. There is also a portion of Christ for us. All this is included in the peace offering. In the priestly service we enjoy a peaceful feasting on Christ with God.
以基督为筵席
Feasting on Christ
18出埃及记二十九章有一幅消极的图画，说到我们没有基督并在基督以外的所是。在基督以外，我们是污秽的、赤身露体的、罪恶的、虚空的，没有甚么东西可以满足神或我们自己。许多基督徒虽然得救了，但在肤浅的传讲和教导的影响之下，他们并不晓得救恩的目标。我们由出埃及记二十九章看见，我们已经得救了，因此我们能彀成圣作祭司来事奉神。正如这一章所启示的，成圣包含了被洗净和穿上衣服。成圣也包含了救赎，救赎解决了我们罪恶性情的难处，并用一些东西把我们的手充满了，好满足神和我们自己。成圣末了的步骤─以基督为筵席─包含了浸透与变化。最终，我们所吃的要把我们浸透，并使我们变化。祭司不吃一般的食物，反之，他们有祭司的饮食，并吃祭司的食物。他们的食物乃是基督，就是祭物所豫表的。最终，祭司是由他们所吃的食物所组成，因为我们吃甚么，总是成为甚么。
18In Exodus 29 we have a negative picture of what we are without Christ and outside of Christ. Apart from Christ we are unclean, naked, sinful, empty, and without anything to satisfy God or ourselves. Although they have been saved, many Christians, under the influence of superficial preaching and teaching, do not know the goal of their salvation. From Exodus 29 we see that we have been saved so that we may be sanctified to serve God as priests. As revealed in this chapter, sanctification includes being washed and clothed. It also includes redemption, which solves the problem of our sinful nature, and having our hands filled with something to satisfy God and ourselves. This last aspect of sanctification — feasting on Christ — involves saturation and transformation. Eventually, we are saturated by what we eat and transformed by it. The priests do not eat ordinary food. Instead, they have a priestly diet and eat priestly food. Their food, as typified by the offerings, is Christ. Eventually, the priests were constituted of the food they ate, for we always become what we eat.
19我作小孩子的时候，我的外祖父母住在海边，他们吃了许多的鱼。我记得我去拜访他们的时候，很希奇他们有鱼的气味。我问我的母亲、她责备我说：“你不知道他们天天吃鱼么？他们有鱼的气味，因为他们一天三餐都吃鱼。”这说明了吃与浸透、变化有关。因着我们所吃的，我们就被浸透并变化。
19When I was a child, my maternal grandparents lived by the sea, and they ate a great deal of fish. I remember visiting them and being surprised that they smelled of fish. When I asked my mother about this, she rebuked me and said, “Don’t you know that they eat fish every day? They smell like fish because they eat fish three times a day.” This is an illustration of the fact that eating is related to saturation and transformation. We are saturated and transformed by what we eat.
20因为祭司吃了祭物，他们就不仅仅在地位上成圣。也在性情上成圣。他们在地位上被分别，也在性情上被变化。
20Because the priests ate the offerings, they were not merely sanctified positionally, but were also sanctified dispositionally. They were separated in position, and they were also transformed in disposition.
21祭司成圣以前，是污秽的。因此，他们需要基督用祂的话来洗净，祂的话就是活水所表征的。因着他们在神眼中是赤身露体的，所以需要基督作衣服来遮盖他们。在这件衣服上，我们看见神性里的荣耀和人性里的华美。因此，祭司丰丰富富地穿上基督所有的丰富。因着他们这样穿上衣服，就把赤身露体遮盖起来了。此外，虽然他们在性情上是罪恶的，他们堕落的性情却在作为赎罪祭的基督里面了结了。因此，对付了三个消极的难处：污秽、赤身露体和罪恶的难处。然而，祭司还是虚空的，没有甚么东西可以满足神或他们自己。
21Before they were sanctified, the priests were not clean. Therefore, they needed to be washed by Christ with His word as signified by the living water. Because they were naked in the sight of God, they needed to be covered by Christ as their clothing. With this clothing we see glory in divinity and beauty in humanity. The priests, therefore, were richly clothed with Christ in all His riches. Because they were clothed in such a way, their nakedness was covered. Furthermore, although they were sinful in nature, their fallen nature was terminated in Christ as their sin offering. Hence, three negative problems were dealt with: the problems of uncleanness, nakedness, and sinfulness. However, the priests were still empty, having nothing to satisfy God or themselves.
22在积极方面，祭司有复活的基督，就是两只公绵羊所豫表的。头一只公绵羊是燔祭，完全为着神的满足。随着燔祭，祭司就有一些东西可以献给神。所以。如今他们向着神是丰富的，因为他们有复活里的基督作为燔祭，升到神那里作祂的满足。他们也有复活里的基督作为摇祭，以及升天里的基督作为举祭，来满足他们自己，也满足神。因此，藉着平安祭就有一种相互的满足。祭司能彀享受平安，并寻得满足。如今他们的手充满了基督，他们有一些东西能彀满足神和他们自己。因着复活里的基督作为爱的摇祭，以及升天里的基督作为大能的举祭，他们就能彀心满意足。结果，祭司就得着能力，并有资格来事奉神。这就是成圣。所有在基督里的信徒都该这样成圣。
22On the positive side, the priests had the resurrected Christ typified by the two rams. The first ram was a burnt offering absolutely for God’s satisfaction. With the burnt offering the priest had something to offer to God. Toward God, therefore, they now were rich, for they had Christ in resurrection as the burnt offering to ascend to God for His satisfaction. They also had Christ in resurrection as the wave offering and in ascension as the heave offering to satisfy themselves as well as God. Thus, there was a mutual satisfaction through the peace offering. The priests could enjoy peace and find satisfaction. Now they had their hands filled with Christ. They had something that could satisfy God and themselves. They could be satisfied with Christ in resurrection as the wave offering of love and Christ in ascension as the heave offering of power. As a result, the priests were empowered and qualified to serve God. This is sanctification. All believers in Christ should be sanctified in this way.
成圣的完整图画
A complete view of sanctification
23如果我们懂得出埃及记二十九章，我们就会对新约里成圣的意义有合式的领会。出埃及记二十九章有一幅图画，就是新约里所说的成圣。如今我们读到新约里的成圣， 就该有出埃及记二十九章的图画在我们的面前，并照着这幅图画来领会成圣。
23If we understand Exodus 29, we shall have a proper understanding of the significance of sanctification in the New Testament. In Exodus 29 we have a picture of the sanctification spoken of in the New Testament. Now when we read about sanctification in the New Testament, we should have the view of Exodus 29 in front of us and understand New Testament sanctification according to this view.
24成圣的意思就是我们被洗净、穿上衣服、蒙救赎，并被充满。我们里面这样被基督所充满，就把我们浸透，并使我们变化。结果，我们的污秽除去了，赤身露体遮盖起来了，罪受了对付，虚空也被充满了。如今我们外面有一些基督的东西来满足神，里面也有一些基督的东西来满足我们自己。我们所吃的基督，最终要浸透我们，并变化我们。这样我们就全然成圣，被装备、有资格，并得着能力来作神的祭司事奉神。这就是圣经里成圣的完满意义。
24Sanctification means that we are washed, clothed, redeemed, and filled. We are filled inwardly with Christ in such a way that we are saturated and transformed. As a result, our uncleanness is removed, our nakedness is covered, our sinfulness is dealt with, and our emptiness is filled. Outwardly we now have something of Christ to satisfy God, and inwardly we have something of Christ to satisfy ourselves. What we eat of Christ eventually saturates us and transforms us. In this way we are fully sanctified, equipped, qualified, and empowered to serve God as His priests. This is the full meaning of sanctification in the Scriptures.
25我们都需要对成圣有更丰富、更广阔的看见。绝不要低估了正确看见一件事情的价 值。这个看见会改变我们，影响我们的全人。在物质的领域和属灵的领域里都是这样。我喜爱出埃及记二十九章，因为它叫我们对祭司的成圣有了奇妙的看见。
25We all need a richer, broader view of sanctification. Never underestimate the value of seeing a proper view of a certain matter. The view changes us; it affects our entire being. This is true both in the physical realm and in the spiritual realm. I love Exodus 29 because of the wonderful view it gives us of the sanctification of the priests.
26亚伦初初站在摩西面前的时候，甚么也没有。然而，摩西受了嘱咐要使他成圣，就是要装备他，使他合格，并使他得着能力，来作祭司事奉神。首先亚伦要用水洗身，这水表征基督和祂的话。然后他要穿上祭司的衣服，这表征基督为荣耀、为华美的不同方面。接着，亚伦就被作为赎罪祭的基督所救赎。藉着这个祭，亚伦就被了结，被带回来归向神，并得着复兴。这件事要发生，他就必须与基督联合，与祂成为一，正如把手按在赎罪祭上所指明的。然后亚伦就有复活里的基督作为燔祭，升到神那里作祂的满足。他也有基督作为平安祭，就是第二只公绵羊加上无酵饼、调油的无酵饼，和抹油的无酵薄饼。此外，他还有基督在复活里作为爱的摇祭，并在祂的大能里作为升天的举祭。这祭满足了神，也满足了人。饼和薄饼表征祂的行为，这祭满足了神。神因着这位基督而满足，我们也因着祂而满足。我们不但因着基督而满足，更被祂浸透，被祂变化。
26When Aaron first stood before Moses, he had nothing. Moses, however, had been charged to sanctify him, that is, to equip, qualify, and empower him to serve God as a priest. First Aaron was washed with water. This water signifies Christ with His word. Then he was clothed with the priestly garments. This signifies the various aspects of Christ for glory and beauty. Following this, Aaron was redeemed by Christ as the sin offering. By means of this offering Aaron was terminated, brought back to God, and restored. In order for this to take place, he had to be identified with Christ, one with Him, as indicated by the laying of hands on the sin offering. Then Aaron had Christ in resurrection as the burnt offering ascending to God for His satisfaction. He also had Christ as the peace offering, the second ram plus the bread, the cake, and the wafer. Moreover, he had Christ in resurrection as a wave offering of love and as a heave offering in ascension in His power. This offering satisfied both God and man. Christ in His conduct is signified by the bread, the cake, and the wafer, an offering to satisfy God. God is satisfied with such a Christ, and we also are satisfied with Him. Not only are we satisfied with Christ — we are saturated with Him and transformed by Him.
27燔祭豫表客观的基督升到神那里作祂的满足。平安祭表征主观的基督进到我们里面来满足我们、浸透我们，并变化我们；因而使我们成为另一种人，不再是污秽、赤身露体、罪恶、虚空、天然的人，而是手里有一些东西来满足神，里面被基督充满，并被祂变化的人。这就是成圣作祭司来事奉神。成圣不但是为着亚伦和他的儿子，也是为着一切神所拯救并救赎的人。我们都当这样成圣作祭司来事奉神。
27The burnt offering typifies the objective Christ who ascends to God for His satisfaction. The peace offering signifies the subjective Christ who comes into us to satisfy us, saturate us, and transform us, thereby making us another kind of person, one who is no longer unclean, naked, sinful, empty, and natural, but one who has something in his hands to satisfy God, who is filled inwardly with Christ, and who is transformed by Him. This is to be sanctified to be priests serving God. This sanctification is not only for Aaron and his sons; it is for all of God’s saved and redeemed people. We all should be sanctified in this way to serve God as priests.
28我们尤其需要看见的一件事乃是浸透和变化。因着吃作为平安祭的基督，我们就被祂浸透、被祂变化，因而不再是天然的。摇祭的胸和举祭的肩一接受到我们里面，我们就被浸透并变化了。当基督─作为平安祭的公绵羊─这样进到我们里面，我们就由祂所组成，成为一只公绵羊了。
28One matter we especially need to see is that of saturation and transformation. By eating Christ as the peace offering we are saturated with Him and transformed by Him and therefore are no longer natural. When the breast of the wave offering and the shoulder of the heave offering are taken into us, we are saturated and transformed. When Christ as the ram of the peace offering gets into us in this way, we are constituted of Him to become a ram.
29出埃及记所呈现的图画是独特的。这里我们看见平安祭的右肩要给神，右胸要给摩西，左胸和左肩要给祭司。赎罪祭的内脏、脂油以及平安祭的饼和薄饼乃是神的分，这表明神享受基督里面的所是以及外面的行为。这些就是献给神的、拔尖的圣物。因此有圣地、圣土产、圣十分之一，以及十分之一至圣的分，作为神所享受拔尖的分。
29Exodus 29 is unique in the picture it presents. Here we see that the right shoulder of the peace offering was given to God, that the right breast was given to Moses, and that the left breast and the left shoulder were given to the priests. The inward parts and the fat of the sin offering and also the bread, the cake, and the wafer of the peace offering were God’s portion. This indicates that God enjoys Christ’s inward being and outward behavior. These were the topmost holy things offered to God. We thus have the holy land, the holy produce, the holy tithe, and the holiest part of the tithe as the top portion for God’s enjoyment.
30如果我们作祭司来事奉，我们就与神一同享受基督。这享受乃是平安祭所描绘的。在平安里有神与祂的祭司共同的享受和满足。这就是教会生活的一幅图画，尤其是教会聚会的图画。在教会的聚会里，所有的祭司都与神相会，并与神一同享受基督。
30If we serve as priests, we enjoy Christ with God. This enjoyment is portrayed by the peace offering. In peace there are mutual enjoyment and satisfaction for God and His priests. This is a picture of the church life, in particular of the church meetings. In the meetings of the church all the priests meet with God and feast on Christ with God.