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出埃及记生命读经 · 第140篇

亚伦和他的儿子成圣作祭司（八）

The sanctification of Aaron and his sons to be the priests (8)
1读经： 出埃及记二十九章二十九至四十六节。
1Scripture Reading: Exo. 29:29-46
2我们已经指出，二十九章二十九至四十六节乃是出埃及记二十八章和二十九章的简明记载。这个记载的头一方面包含了大祭司圣衣的条例。二十九节、三十节说：“亚伦的圣衣要留给他的子孙，可以穿着受膏；又穿着把他们的手充满了。他的子孙接续他当祭司的，每逢进会幕在圣所供职的时候，要穿七天。”（另译。）这些经文只说到大祭司所穿的衣服，首先是亚伦穿的，然后是接续他的儿子、子孙所穿的。这话必须应用到世世代代的子孙身上。它应用在亚伦身上，继而应用在他儿子身上，以后又应用在他孙子身上。当然，一个时候只能有一位大祭司。亚伦死了，他的儿子以利亚撒就接续他作大祭司。
2We have pointed out that 29:29-46 is a brief sketch of chapters twenty-eight and twenty-nine of Exodus. The first aspect of this sketch consists of statutes concerning the holy garments of the high priests. Verses 29 and 30 say, “And the holy garments which are for Aaron shall be for his sons after him, to be anointed in them and to fill their hands in them. Seven days shall the son that is priest in his stead put them on, when he comes into the tent of meeting to minister in the holy place.” These verses speak only of the garments worn by the high priest, first by Aaron and then by his sons, his descendants, after him. This word was to apply to all the coming generations. It applied to Aaron, then to his son, and after that to his grandson. There could, of course, be only one high priest at a time. When Aaron died, Eleazar his son succeeded him as high priest.
穿着祭司的衣服受膏
Anointed in the priestly garments
3二十九节论到圣衣，说，亚伦和他的儿子要穿着受膏，又穿着把他们的手充满了。穿着圣衣的意思就是穿着祭司的衣服。大祭司要受膏，并要把手充满了，就必须穿上圣衣。换句话说，如果他穿得不合式，就没有资格受膏。
3Concerning the holy garments, verse 29 says that Aaron and his sons were to be anointed in them and to have their hands filled in them. The phrase “in them” means in the priestly garments. In order to have the anointing and the filling of hands, the high priest had to be clothed with the holy garments. In other words, if he were not properly clothed, he would not be qualified to be anointed.
4神无法膏赤身露体的人，也无法把赤身露体之人的手充满了。我们已经看见，祭司成圣时首先要洗净，然后把赤身露体遮盖起来，原因就在这里。就属灵方面说，如果我们在神眼中赤身露体，祂就会远离我们。凡是穿得不合式的人，绝不能进到至圣所里，显在神面前。无论谁进到神的居所里，都必须完全遮盖起来。现在我们看见了，大祭司要受膏，要把手充满了，首先必须穿上圣衣。
4God cannot anoint anyone who is naked. Neither can He fill the hands of such a one. This is the reason, as we have already seen, that in the sanctification of the priests we first have the washing and then the covering of their nakedness. If we are spiritually naked in the sight of God, He will stay away from us. Anyone who was not properly clothed could never enter into the Holy of Holies to appear before God. Anyone who came into God’s dwelling place had to be fully covered. Now we see that in order for the high priest to be anointed and to have his hands filled, he had to first be clothed with the holy garments.
5今天在教会生活里，这个原则也适用于我们这些作祭司的人身上。你愿意作祭司在教会中事奉么？如果你的心愿是这样的话，你就必须受膏，并被充满。然而，你必须穿着祭司的衣服来受膏并被充满。在这一点上，我们需要回想这些衣服是豫表基督不同的方面。因此，穿上祭司的衣服就是完全被基督遮盖，并以基督遮盖起来。一旦我们被基督所遮盖，我们就有资格受膏了。
5This principle also applies to us as priests in the church life today. Do you intend to serve in the church as a priest? If this is your intention, you need to be anointed and filled. However, you must be anointed and filled in the priestly garments. At this point, we need to recall that these garments typify different aspects of Christ. Hence, to be clothed with the priestly garments is to be fully covered by Christ and with Christ. Once we are covered by Christ, we are qualified to be anointed.
6今天许多基督徒不是忽略了圣灵，就是奇奇怪怪地论到那灵，这就是我无法赞同今天灵恩派的原因。许多灵恩派的人没有经历真正的受膏，因为他们没有合式地以基督来遮盖。事实上，我们不需要为圣灵的浸来祷告，倘若我们合式地以基督来遮盖，膏油的涂抹就是我们的，这是自然而然的。我能彀由经历中证实这件事。许多年前，有一段时间我采用了说方言的作法，但一年多以后，我把这种作法完全放弃了。我能彀作见证，今天我比说方言的时候还要有属灵的能力。然而许多自称有圣灵能力的人，其实不过是有一种幻觉，他们的经历和工作都不持久。
6Today many Christians either neglect the Holy Spirit, or they speak of the Spirit in a strange way. This is the reason I cannot agree with today’s Pentecostalism. Many in Pentecostalism do not experience a genuine anointing, because they are not properly covered with Christ. Actually there is no need for us to pray for the baptism of the Holy Spirit. If we are covered with Christ in a proper way, the anointing is ours. It comes automatically. I can testify of this from my experience. For a period of time many years ago, I adopted the practice of speaking in tongues. But after more than a year, I fully abandoned that practice. I can testify that I have more spiritual power today than I did when I spoke in tongues. But many who claim to have the power of the Spirit actually have nothing more than a phantom. Their experience and their work are not lasting.
7大祭司不但穿着圣衣受膏，也必须穿着这些衣服把他们的手充满了。这表明我们需要以基督来遮盖，然后我们的手就能彀被祂所充满。
7Not only were the high priests anointed in the holy garments, but they had to be clothed with these garments in order to have their hands filled. This indicates that we need to be covered with Christ, and then we can have our hands filled with Him.
穿着祭司的衣服七天
Wearing the priestly garments seven days
8三十节说，接续亚伦服事的大祭司，每逢进会幕在圣所供职的时候，必须穿着圣衣七天。我花了许多时间来领会这一节的意义。这一节的意思是说，每当我们来摸神的事奉，即使只有一天，我们也需要穿着祭司的衣服七天。七天表征一段完全的期间，因此，我们一来摸事奉神的事情，就需要有一段完全的期间在各方面都穿上基督。
8Verse 30 says that the high priest who serves in Aaron’s stead must wear the holy garments seven days when he comes into the tent of meeting to minister in the holy place. I have spent much time to understand the meaning of this verse. This verse means that whenever we touch the service of God, even if only for a day, we need to wear the priestly garments for seven days. Seven days signifies a full course of time. Therefore, when we touch the service of God, we need to wear Christ in various aspects for a full course of time.
9让我们非常实际地来应用应用整个期间穿上基督这件事，尤其让我们把这件事应用到教会的聚会里。也许我们主日来聚会的时候，愿意作祭司事奉神。然而，如果我们要成为合式的祭司来事奉神，我们就不能临时才穿上基督。反之，我们必须整个期间穿上基督作祭司的衣服。这就是在七天之内天天活基督，也就是在一段完全的期间里天天活基督。
9Let us apply this matter of wearing Christ a full course of time in a very practical way. In particular, let us apply it to the church meetings. When we come to a meeting, perhaps on the Lord’s Day, we may have the desire to serve God as priests. However, if we would be proper priests serving God, we cannot do this simply by putting on Christ in an instant way. On the contrary, we must wear Christ as the priestly garments a full course of time. This is to live Christ day by day for seven days, that is, for a full course of time.
10事奉神是要用我们基督徒的一生之久，而不是只有一天。我们基督徒的一生，从得救直到主再来的时候，就是三十节里的七天所表征的完整期间。因此，我们在地上一生的期间，都需要穿上基督。
10God’s service is not merely for a day; it is for our entire Christian life. Our whole Christian life, from the time we are saved until the Lord’s coming back, is the full course of time signified by the seven days in verse 30. Therefore, we need to wear Christ for the full course of our life on earth.
11有些人读到这段话，也许会想起我在别的场合说过，我们把主的血应用到我们的情况里，即使我们白天都失败了，我们也能彀在教会的聚会中尽功用。例如，我们发了脾气。不错，我的确说过，藉着基督宝血的洁净，我们就能彀良心平安，在聚会中赞美主，但这是另一类的事奉，与祭司的事奉不同。我们天天活基督，在我们基督徒一生的过程中，穿着基督不同的方面，然后来到会中作祭司尽功用，这是一类的事奉。如果我们仅仅是在聚会以前应用主的血洗净我们的失败和软弱，我们也能彀事奉祂， 然而这类的事奉与祭司的事奉不同。
11Some of those reading this word may remember that on another occasion I said that, by applying the Lord’s blood to our situation, we can function in the church meetings, even if during the day we have failed the Lord, for example, by losing our temper. Yes, I did say that through the cleansing of the blood of Christ we can have a peaceful conscience to praise the Lord in the meetings. But such a service is of another category from the priestly service. If we live Christ day by day, wearing Him in His different aspects throughout the course of our Christian life, and then come to the meeting to function as a priest, that is one kind of service. But if we merely apply the Lord’s blood just prior to coming to the meetings to cleanse us of our failures and weaknesses, we can serve Him, but in a category different from priestly service.
12主知道我们在教会生活里事奉的根据是甚么，祂能鉴别我们的光景。不但如此，老练的圣徒也知道我们事奉的根据，是根据一直穿着基督、整个期间穿着基督的生活，还是根据临时穿上基督？当然，临时穿上基督比完全不穿要好，但一直穿着基督是更好。
12The Lord knows what is the basis of our service in the church life. He can discern our situation. Furthermore, the experienced saints also know the basis of our service. Is the basis a life of constantly wearing Christ, a life of wearing Him a full course of time, or is it the instant wearing of Christ? Of course, it is better to wear Christ instantly than not to wear Him at all. But it is far better to wear Christ constantly.
13临时穿上基督来到擘饼聚会中，就好比一个人为着特殊的场合临时穿上西装，打好 领带。而一直穿着基督就好比一个人整天穿着西装，打着领带。对后者而言，穿着这些衣服乃是他生活的一部分。那些一直穿着基督，然后到教会聚会里服事的人，有深 度、有分量，也有丰富。
13Wearing Christ instantly to the Lord’s table meeting may be compared to a person quickly putting on his suit coat and necktie for a special occasion. But wearing Christ constantly can be compared to a person who wears a coat and tie all day long. In the latter case, the wearing of these clothes is part of his living. Those who wear Christ constantly and then come to the meetings of the church to serve have depth, weight, and riches.
14出埃及二十九章三十一至四十二节上，论到祭司的圣食物（31～34）以及祭司每天把手充满所献的食物。（35～42上。）二十九章首先描述神的食物，说到燔祭、平安祭公绵羊的右肩，以及饼和薄饼，这一切都要焚烧作为神的食物。然后这一章接着说到祭司的食物。然而，结语中却先题起祭司的食物，原因乃是结语是实际的。在实际的实行上，我们需要穿上衣服，然后需要得着饱足，我们无法空着肚子来事奉神。我们首先需要得餧养，然后才事奉神，不是因着我们的虚空，而是因着所充满我们的。因此，出埃及记二十九章这一段先顾到祭司的食物，然后顾到神的食物。
14Exodus 29:31-42a is concerned with the holy food for the priests (vv. 31-34) and for the daily offerings of the filling of hands of the priests (vv. 35-42a). In chapter twenty-nine God’s food is described first. We are first told of the burnt offering, of the right shoulder of the ram of the peace offering, and of the bread, the cake, and the wafer, all of which were burned to be God’s food. Then this chapter goes on to speak about the food of the priests. In the conclusion, however, the priest’s food is mentioned first. The reason is that the conclusion is practical. In actual practice, we need to be clothed, and then we need to be satisfied. We cannot serve God with an empty stomach. First we need to be fed. Then we shall serve God, not out of our emptiness, but out of that with which we are filled. Therefore, this part of Exodus 29 first takes care of the priests’ food and then takes care of God’s food.
15三十一节说：“你要将把手充满之公羊的肉，煮在圣处。”（另译。）这里的公羊不是头一只作燔祭的公羊，而是第二只作平安祭的公羊。头一只公羊要完全焚烧作为神的满足，没有一部分是给祭司的。第二只把手充满的公羊，右肩要焚烧给神，右胸要给摩西作为他的分，祭司─亚伦和他的儿子─要得着左胸和左肩。左胸是摇祭，而左肩是举祭。第二只公羊给摩西和祭司的分，就是三十一节里的“肉”字所指明的。
15Verse 31 says, “And you shall take the ram of the filling of hands and boil its flesh in a holy place.” The ram here is not the first ram, the ram of the burnt offering, but the second ram, the ram of the peace offering. The first ram was burned wholly for God’s satisfaction. No part of it was for the priests. Of the second ram, the ram of the filling of hands, the right shoulder was burned for God, and the right breast was given to Moses as his portion. The priests, Aaron and his sons, were given the left breast and the left shoulder. The left breast was a wave offering, and the left shoulder was a heave offering. The portions of the second ram given to Moses and the priests are denoted by the word flesh in verse 31.
在圣处享受基督
Enjoying Christ in the holy place
16照三十一节来看，这只公羊的肉要煮在圣处。神的分不可以煮，而要焚烧。请记得逾越节的羔羊不可用水煮，必须焚烧。煮和焚烧在属灵的意义上有甚么不同？焚烧暗指神的审判。凡是献给神享受的东西都必须受神审判，也就是说，必须被神的圣火焚烧。虽然神的食物要焚烧，祭司的食物却要用水煮，他们的食物不需要受审判。焚烧暗指审判，煮则不含审判的意思。因此，第二只公羊的胸和肩要用水煮，给祭司作食物。
16According to verse 31, the flesh of this ram was boiled in a holy place. God’s portion is not boiled; it is burned. Remember that the Passover lamb had to be burned, not boiled. What is the difference in spiritual significance between boiling and burning? Burning implies God’s judgment. Anything offered to God for His enjoyment must be judged by Him; that is, it must be burned by His holy fire. Although God’s food was burned, the priests’ food was boiled. It was not necessary for their food to be judged. Burning implies judgment, but boiling does not imply judgment. Therefore, the breast and the shoulder of the second ram, given to the priests as food, were boiled.
17第二只公羊给祭司的分要煮在圣处，这定规是在帐幕的外院子里；而帐幕、会幕乃是教会的豫表。以色列人享受美地的出产，首先是在圣地上劳苦，然后得着丰富的收成。他们可以随处享受这丰富的收成。圣地乃是基督的豫表，而收成是表征基督的丰富。因此，以色列人随处享受收成，就表明神的儿女能彀随处享受基督的丰富。然而，以色列人无权在他们所选择的地方享受收成中拔尖的十分之一。这十分之一的分必须分别出来，为着节期保存起来。到了节期，他们要把这拔尖的十分之一带到锡安，其中有一部分要献给神。在献给神的物当中有两只公绵羊，一只是给神的，另一只是给祭司的。第二只公绵羊不但只能在锡安吃，也必须在圣院里吃，这表征基督这一分是在教会生活里享受的。
17The priests’ portion of the second ram was boiled in a holy place, which must have been in the court of the tabernacle; and the tabernacle, the tent of meeting, is a type of the church. The children of Israel enjoyed the produce of the good land in the way of first laboring in the holy land. Then they reaped an abundant harvest. They were allowed to enjoy much of this harvest anywhere. The holy land is a type of Christ, and the harvest signifies the riches of Christ. Therefore, the children of Israel enjoying the harvest anywhere indicates that the children of God can enjoy the riches of Christ in any place. However, the children of Israel did not have the right to enjoy the top tenth of the harvest in the place of their choice. That portion, the tithe, had to be set aside and kept for the feasts. At the time of the feasts, they were to bring this top tenth, this tithe, to Zion. A part of this tithe was offered to God. Among the things offered to God were the two rams. One ram was for God, and a portion of the other was for the priests. Not only was this second ram eaten only in Zion; it had to be eaten in the holy court. This signifies that this portion of Christ is to be enjoyed in the church life.
18这只公绵羊是拔尖的分，祂是圣地所出产收成中十分之一拔尖的分。这十分之一是收成拔尖的分，其中有一部分要给祭司。民数记十八章二十六节说，以色列人从他们的收成中献上十分之一，其中的十分之一是分别出来给祭司的。由此我们看见，祭司的食物乃是拔尖十分之一中顶尖的分。
18This ram was the topmost portion. It was the top part of the tithe of the harvest produced in the holy land. The tithe was the topmost part of the harvest, and of this tithe a part was taken for the priests. Numbers 18:26 says that of the tenth offered by the children of Israel from their harvest, a tenth was separated for the priests. From this we see that the food of the priests was the topmost portion among the top tenth.
19不错，你处处都能彀享受基督。然而，你在别处所享受的基督，不如在教会的聚会中所享受的那样丰富。有些人说：“为甚么我们要享受基督，就必须参加教会的聚会呢？这种观念太狭窄了。难道我们不能在家里聚会、享受主么？”你的确能彀和一些信徒在你的客厅里享受主，但这种享受与在教会擘饼聚会中所享受的基督不同。在教会的聚会里享受基督，就是在圣处享受祂。
19Yes, you can enjoy Christ in every place. However, the Christ you enjoy in other places will not be nearly as rich as the Christ you enjoy in a church meeting. Some say, “Why must we attend the church meetings in order to enjoy Christ? This concept is too narrow. Can’t we meet at home and enjoy the Lord?” You certainly can enjoy Christ in your living room with a few other believers. But that enjoyment is different from the enjoyment of Christ at the Lord’s table meeting in the church. To enjoy Christ in the church meeting is to enjoy Him in the Holy Place.
20圣地就是圣处，然而，对信徒而言有程度上的不同。圣地、锡安的圣山，以及帐幕的圣院，都是圣地，然而，圣的程度有所不同。你是在怎样的圣处？你是在圣地上、圣山上，还是在圣院里？
20The holy land is itself a holy place. However, with believers there is a difference of degree. The holy land, the holy mountain of Zion, and the holy court of the tabernacle are all holy places. Nevertheless, the degree of holiness differs. In what kind of holy place are you? Are you in the holy land, on the holy mountain, or in the holy court?
21主耶稣应许，若是有两三个人奉祂的名聚会，祂就在他们中间。（太十八20。）因此，有些人会争辩说：“我们在客厅里不只有两三个人聚会，基督岂不在我们中间么？”不错，基督在客厅里与你们同在，但这是在圣地上的基督，不是在圣山上的基督，更不是在圣院里的基督。让我再举一些例子为证，你也许在一个属世的地方，但你对基督仍然有一些享受。此外，你也许参加某个基督徒团体所进行的福音活动，在那里享受基督。你也可能参加教会里的擘饼聚会，并享受基督。这里有三种对基督的享受：属世之地的享受、福音活动里的享受，以及擘饼聚会里的享受。这三种对基督的享受一样么？不，不一样。给祭司的圣食物必须煮过，并且祭司要在圣处吃。这个圣处不仅仅是圣地或圣山，而是在会幕的圣院里。因此，教会的聚会乃是对基督有拔尖享受的地方，在聚会里我们享受到基督上好的分。因此，出埃及记二十九章三十二节说：“亚伦和他儿子要在会幕门口，吃这羊的肉和筐内的饼。”
21The Lord Jesus promised that if even two or three are gathered together in His name, He will be among them (Matt. 18:20). Therefore, some may argue, “In our living room we have many more than two or three meeting together. Isn’t Christ among us?” Yes, Christ is with you in your living room. But that is Christ in the holy land, not on the holy mountain, much less in the holy court. Let me give some further illustrations. You may be in a worldly place and still have some enjoyment of Christ. In addition, you may attend an evangelistic campaign conducted by a particular group of Christians and enjoy Christ there. You may also attend the Lord’s table meeting in the church and enjoy Christ. Here we have three kinds of enjoyment of Christ: the enjoyment in a worldly place, the enjoyment in an evangelistic campaign, and the enjoyment at the Lord’s table meeting. Are these kinds of enjoyment of Christ the same? No, they are not. The holy food for the priests must be boiled and eaten by the priests in a holy place. This holy place is not merely the holy land or the holy mountain; it is in the holy court of the tent of meeting. Therefore, the church meeting is the place to have the topmost enjoyment of Christ. In the meetings we enjoy the best portion of Christ. Thus, Exodus 29:32 says, “And Aaron and his sons shall eat the flesh of the ram, and the bread which is in the basket, at the door of the tent of meeting. ”
22三十三节继续说：“他们吃那些赎罪之物，好把手充满了，使他们成圣；只是外人不可吃，因为这是圣物。”（另译。）圣食物单单是给祭司的，不是给外人的。这圣食物必须是圣别的人在圣处所吃的。
22Verse 33 goes on to say, “And they shall eat those things by which propitiation was made to fill their hands to sanctify them; but a stranger shall not eat them, for they are holy.” The holy food was only for the priests, not for strangers. This holy food was to be eaten by holy people in a holy place.
在基督再来以前经历祂
Experiencing Christ before His coming back
23论到给祭司的圣食物，三十四节下结论说：“那把手充满的肉或饼，若有一点留到早晨，就要用火烧了；不可吃这物，因为是圣物。”（另译。）肉和饼必须在早晨以前吃，在豫表里是甚么意思？这意思是说，我们需要在基督再来以前经历祂。我们不该说：“让我忘掉今天享受基督的事，祂再来的时候，我的确要享受祂。”这么作就是把第二只公绵羊的肉留到早晨。在豫表里，早晨乃是主的再来。
23Concerning the holy food for the priests, verse 34 concludes, “And if any of the flesh of the filling of hands and of the bread remain until the morning, then you shall burn the remainder with fire; it shall not be eaten, for it is holy.” In typology what does it mean that the flesh and the bread were to be eaten before morning? This means that we need to experience Christ before His coming back. We should not say, “Let me forget about the enjoyment of Christ today. I certainly shall enjoy Him when He comes back.” To do this is to keep the flesh of the second ram until the morning. The morning in typology is the Lord’s coming back.
24这也表明我们不该把基督留到将来享受。不要开属灵的储蓄户头，把对基督的享受存到将来。反之，我们该把所有的基督吃尽了。不要把基督存到将来，不要让第二只公绵羊的肉留到早晨。照三十四节来看，留下的肉即使是煮过的也要用火烧了。这意思是说，到那时它是给神享受的。倘若我们想要保留基督，神就会说：“不要保留那一分基督，把祂献给我，让我来吃。如果你不享受基督，让我替你享受罢，让留下来的成为我的分。”这就是肉和饼不可留到早晨，留到早晨就要用火烧了的意义。
24This also indicates that we should not save Christ for enjoyment in the future. Do not open a spiritual savings account to keep the enjoyment of Christ for a later time. Instead, we should consume what we have of Christ. Do not save Christ for the future. Do not allow the flesh of the second ram to remain until morning. According to verse 34, the flesh that remained was to be burned, even though it had already been boiled. This means that it was then to be for God’s enjoyment. If we try to save Christ, God will say, “Instead of saving that portion of Christ, offer it to Me and let Me eat it. If you don’t enjoy Christ, let Me enjoy Him for you. Let what remains become My portion.” This is the significance of the flesh and the bread not remaining until the morning and the remainder being burned with fire.