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出埃及记生命读经 · 第141篇

亚伦和他的儿子成圣作祭司(九)

The sanctification of Aaron and his sons to be the priests (9)
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我们已经看过一幅清楚的图画,说出亚伦和他的儿子成圣作祭司来事奉神的步骤。首先他们得着洗净,然后穿上衣服,接着把他们的虚空充满了,使他们得着饱足。他们要用水洗身,穿上祭司的衣服,并且因圣别的食物得着饱足。这三样东西─水、衣服和食物、祭物都是基督的豫表。亚伦和他的儿子被洗净,穿上衣服,并得着饱足以后,就豫备好来事奉神。换句话说,他们豫备好要把食物服事给神。我们可以说,祭司就是服事的人,把食物带给神,并伺候祂。他们不是以别的东西来服事神,而是以适当的食物来服事神。
2We have seen a clear picture of the steps by which Aaron and his sons were sanctified to serve God as priests. First they were washed, then they were clothed, and after that they were satisfied by having their emptiness filled. They were washed with water, they were clothed with the priestly garments, and they were satisfied with holy food. These three categories of things — the water, the garments, and the food, the offerings — are all types of Christ. After Aaron and his sons had been washed, clothed, and satisfied, they were ready to serve God. In other words, they were ready to minister food to Him. We may say that the priests were waiters bringing food to God and serving it to Him. They did not serve God anything other than the proper food for Him.
把食物服事给神
Ministering food to God
3事实上出埃及记二十九章所描述的成圣包含了四个步骤。前三个步骤─得着洗净、穿上衣服、得着饱足─顾到了祭司的需要。第四个步骤─把基督当作食物服事给神,使神得满足─则与神的需要有关。作祭司就是要事奉神,把基督服事给神,作祂的满足。因此,作祭司包含了与他们本身有关的三个步骤,以及与神的满足有关的另一个步骤。这意思是说,甚至亚伦和他的儿子得着洗净、穿上衣服、得着饱足以后,也还 没有资格作祭司来事奉。他们还需要用来事奉神的祭物,把祭物当作食物服事给神。这一步骤完成了,他们才全然成圣。
3Actually the sanctification described in Exodus 29 includes four steps. The first three steps, being washed, being clothed, and being satisfied, took care of the need of the priests. The fourth step, ministering Christ to God as food for God’s satisfaction, was related to God’s need. To be a priest is to serve God, to minister Christ to Him for His satisfaction. Therefore, being a priest involves three steps related to the priests themselves and another step related to God’s satisfaction. This means that even after Aaron and his sons had been washed, clothed, and satisfied, they were not yet qualified to serve as priests. They still needed the offerings with which to serve God, offerings to be ministered to God as food. Only when this step had been accomplished was their sanctification completed.
4我们这些神的子民,都已蒙了救赎。然而,蒙救赎并不足以使我们有资格作祭司来事奉神,救赎顶多给了我们成圣作祭司事奉神的权利和地位。因此,我们蒙了救赎以后,还需要成圣。成圣包含了四个步骤:得着洗净、穿上衣服、得着饱足,并且以食物来服事神。在本篇信息里,我们要来看第四个步骤,就是末了的步骤。
4As God’s people, we all have been redeemed. However, being redeemed is not sufficient to qualify us to serve God as priests. At most, redemption gives us the right and the position to be sanctified to serve God as priests. Therefore, after redemption, we need sanctification. This sanctification comprises four steps: being washed, being clothed, being satisfied, and serving God with food. In this message we shall consider the fourth and last step.
5出埃及记二十九章最难了解的事乃是:祭司以食物来服事神,作为祂的满足。反之,要懂得祭司得着洗净、穿上衣服、得着饱足,则相当容易。我们已经指出,第二只公绵羊的左胸和左肩要给祭司,作为他们享受的分。同着第二只公绵羊的这些部位,祭司也要得着筐子里的饼,这筐子也装有作神食物的饼。因此,祭司能彀享受肉和饼。这就好比主耶稣用五饼二鱼餧饱了许多的人。在两种情况下,人们都是因着肉和饼得了餧养。因此,祭司的食物相当简单。
5In chapter twenty-nine of Exodus the most difficult matter to grasp is that of the priests serving God with food for His satisfaction. In contrast, it is rather easy to understand the priests being washed, clothed, and satisfied. As we have pointed out, the left breast and the left shoulder of the second ram were given to the priests as their portion for their enjoyment. Along with these parts of the second ram, the priests were also given bread from the basket which also contained bread for God’s food. Therefore, the priests could enjoy both meat and bread. This can be compared to the Lord Jesus using five loaves and two fishes to feed the multitude. In both cases the people were fed with meat and bread. The priests’ diet, therefore, was quite simple.
6我们来把食物服事给神的时候,就繁杂多了。因为神不简单,照样,把食物服事给祂也不简单。比方说,母亲为孩子豫备饭食相当容易。然而,如果州长要到她家里去用餐,豫备起来就会繁杂多了。母亲的确不能以餧养小孩子的方式来餧养州长。同样的原则,餧养神要比餧养祭司繁杂多了。
6When we come to ministering food to God, it is much more complicated. Because God is not simple, serving food to Him is likewise not simple. For example, it is rather easy for a mother to prepare a meal for her child. However, the preparation would be much more complicated if the governor of the state were coming to her home for dinner. She certainly could not feed him in the same way that she would feed a small child. In the same principle, feeding God is much more complicated than feeding the priests.
神的食物
God’s food
7我们需要对作神食物来服事给神的食品、“菜肴”有印象。头一道菜是作赎罪祭的公牛,接着是两只一岁的、初生的、幼嫩的、强壮且满了力量的羊羔。然后有细面伊法十分之一,与油调和。油量是一欣四分之一,约一夸特。细面与油调和而成为素祭。此外,“又用酒一欣四分之一,作为奠祭。”(40。)酒量与油量同是一欣四分之一。这里有三项动物的生命─一只公牛和两只羊羔,以及三项植物的生命─细面、油和酒。这六项可分为两组,头一组由公牛和两只羊羔所组成,第二组由细面、油和酒所组成。这些项目都是用来为神“烹煮”饭食的“杂货”。我们要餧养神,就需要一只公牛、两只羊羔、细面、油和酒。
7We need to be impressed with the courses, the “dishes” served to God as His food. The first course was a bull for a sin offering. This was followed by two lambs a year old, fresh, young, vigorous, and full of strength. Then there was a tenth of an ephah of fine flour mingled with oil. The quantity of oil was a fourth of a hin, that is, approximately a quart. The flour and oil were mingled to become the meal offering. Furthermore, there was “a fourth of a hin of wine for a drink offering” (v. 40). The quantity of wine was the same as that of the oil, a fourth of a hin. Here we have three items of the animal life — a bull and two lambs — and three items of the plant life — fine flour, oil, and wine. These six items may be divided into two groups: the first group consisting of the bull and the two lambs, and the second group, of the flour, the oil, and the wine. All these items were the “groceries” used in “cooking” a meal for God. In order to feed Him, we need a bull, two lambs, and flour, oil, and wine.
8许多年以前,我很难把这些项目、杂货都记住。我不懂为甚么摩西写这段话写得这么难懂。你也许需要把这一章读过好多遍,才能清楚这段话。照这一章来看,神的食物包含了一只公牛、两只羊羔、细面、油和酒。细面的分量是伊法十分之一。一伊法等于十俄梅珥,因此,十分之一伊法就是一俄梅珥。照出埃及记十六章来看,每人每天吗哪的分量就是一俄梅珥。因此,在分量上,神的食物乃是一只公牛、两只羊羔、细面伊法十分之一,以及油和酒各为一欣四分之一。
8Years ago, I had difficulty remembering all these items, all these groceries. I could not understand why Moses composed this section of the Word in such a puzzling way. You may need to read this chapter a number of times before all this becomes clear to you. According to this chapter, God’s food included a bull, two lambs, flour, oil, and wine. The amount of fine flour was a tenth of an ephah. An ephah equals ten omers. Therefore, a tenth of an ephah was one omer. According to Exodus 16, the amount of daily manna for each person was an omer. Therefore, in quantity God’s food was one bull, two lambs, a tenth of an ephah of fine flour, and the fourth of a hin each of oil and wine.
9公牛是作赎罪祭的,两只羊羔和细面、油、酒同献,乃是作为燔祭。在豫表里,燔祭乃是神的食物,这个祭是为着神的满足。然而,要神吃我们所献给他的燔祭,我们首先必须献上赎罪祭。赎罪祭不是神的食物,即使内脏和脂油要焚烧作为祂的满足。因此,我们无法明确地说这个祭在神看来可算为食物,但我们的确晓得赎罪祭的这些部位是为着神的满足。
9The bull was for a sin offering, and the two lambs offered with the flour, the oil, and the wine were for a burnt offering. In typology, the burnt offering is God’s food. This offering is for God’s satisfaction. However, in order for God to eat the burnt offering we present to Him, we must first offer the sin offering. The sin offering is not God’s food, even though the inward parts and the fat were burned for His satisfaction. Therefore, we cannot say definitely that this offering was counted in the sight of God as food, but we do know that parts of the sin offering were for God’s satisfaction.
需要赎罪祭
The need for the sin offering
10我们在前面的信息里指出,照出埃及记二十八章、二十九章来看,神要我们邀请祂来用餐。然而,我们这些邀请主来用餐的主人乃是罪人。因此,我们罪恶的性情必须受到对付,神才能彀来和我们一同用餐。这就是出埃及记二十九章没有题起赎愆祭,反而题起赎罪祭的原因。你明了赎罪祭和赎愆祭的不同么?懂得它们之间的不同是很要紧的。
10In a foregoing message we pointed out that, according to Exodus 28 and 29, God wants us to invite Him for dinner. However, we, the hosts, the ones who invite the Lord to dinner, are sinners. Therefore, before God can come to have dinner with us, our sinful nature must be dealt with. This is the reason Exodus 29 speaks not of the trespass offering, but of the sin offering. Are you clear concerning the difference between the sin offering and the trespass offering? It is important to know the difference between them.
罪与罪行
Sin and sins
11新约以两种方式用到“罪”这个字,就是单数的罪(sin)和复数的罪行(sins)。新约告诉我们,基督为我们的罪与罪行死在十字架上。约翰福音一章二十九节说:“看哪,神的羔羊,除去世人罪孽(Sin)的。”哥林多前书十五章三节保罗说:“我当日所领受又传给你们首要的事,就是基督照圣经所说,为我们的罪(sins)死了。”(恢复版。)彼得也告诉我们,基督为我们的罪死了:“祂亲身担当了我们的罪(sins),被挂在木头上,使我们既然向着罪(sins)死了,就得以向着义活着。”(彼前二24,恢复版。)彼得前书三章十八节继续说:“因基督也曾一次为罪(sins)受死,就是义的代替不义的,为要引我们到神面前。”(恢复版。)希伯来书九章说到罪与罪行。二十六节论到基督,说:“祂…显现…把自己献为祭,好除掉罪(sin)。”二十八节说:“像这样,基督既然一次被献,担当了多人的罪(sins);将来要向那等候祂的人第二次显现,并与罪(sin)无关,乃是为拯救他们。”因此、在新约里,罪与罪行是有区别的。
11In the New Testament the word sin is used in two ways, in the singular (sin) and in the plural (sins). The New Testament tells us that Christ died on the cross both for our sin and for our sins. John 1:29 says, “Behold, the Lamb of God who takes away the sin of the world!” In 1 Corinthians 15:3 Paul says, “For I delivered to you, among the first things, that which also I received, that Christ died for our sins according to the Scriptures.” Peter also tells us that Christ died for our sins: “Who Himself carried up our sins in His body onto the tree, in order that we, having died to sins, might live to righteousness” (1 Pet. 2:24). In 1 Peter 3:18 he goes on to say, “Because Christ also has once died concerning sins, the righteous on behalf of the unrighteous, that He might bring us to God.” Chapter nine of Hebrews speaks of both sin and sins. Referring to Christ, verse 26 says, “He has been manifested for the putting away of sin by His sacrifice.” Verse 28 says, “So Christ also, having been once offered to bear the sins of many, shall appear to those who wait for Him a second time, apart from sin, unto salvation.” Therefore, in the New Testament, there is a distinction between sin and sins.
12罪是甚么?罪是指我们堕落的性情。身为堕落的人,我们的性情乃是罪恶的,在神看来,我们的性情实际上就是罪。木头桌子不但是木头作的,它本身也就是木头。照样,我们不但是罪恶的,我们本身就是罪。我们都必须晓得,我们乃是罪的组成。根据保罗在罗马五章十九节里的话来看,我们已经构成了罪人。因此,罪与我们罪恶的性情、天然的人有关。
12What is sin? Sin denotes our fallen nature. As fallen ones, our nature is sinful. In the sight of God, our nature is actually sin itself. A table made out of wood is not only wooden; it is also wood. In like manner, we are not only sinful — we are sin. We all need to realize that we are a constitution of sin. According to Paul’s word in Romans 5:19, we have been constituted sinners. Thus, sin is related to our sinful nature, to our natural being.
13罪行乃是我们的工作、行为、举止的问题。婴孩生来就有罪恶的性情,因此他长大的时候就会犯罪,有罪的行为。罪与性情有关,而罪行与行为有关。我们外面有罪的行动、行为,里面有罪的性情。因此,我们需要一位救赎者,需要一位代替者。那位作我们救赎者和代替者的,乃是主耶稣。祂为我们的罪行,也为我们的罪死了。
13Sins are a matter of our works, deeds, conduct. An infant has a sinful nature from his birth, and as he grows he will therefore commit sins, deeds of sin. Sin refers to nature, and sins, to deeds. Outwardly we have the acts, the deeds, of sin; inwardly we have the nature of sin. Therefore, we need a Redeemer, a Substitute. The One who is our Redeemer and Substitute is the Lord Jesus. He died on the cross for our sins and also for our sin.
14我们这些要邀请神来用餐的人必须承认我们犯了罪,并且我们就是罪。然而,那些在福音聚会里听了劝,要相信主耶稣基督的人,多半只晓得他们行为上犯了罪。在我的职事里,我从来没有遇见一个人初初悔改的时候,便晓得他就是罪,晓得他的性情是罪恶的。但如果我们要邀请神来用餐,我们就必须有这种体认。许多中国人认为孔夫子各面毫无瑕疵,就尊敬他、景仰他,认为他是一个圣人。但即使孔夫子外面没有犯甚么错,他的性情还是和贼的性情一样。例如,结果子的桃树和不结果子的桃树性情上都是一样的。不结桃子的树性情上还是桃树。照样,不论孔夫子外面有多好,就着性情来说,他还是一个罪人,和别人没有两样。
14As those who would invite God to dinner, we need to confess that we have sinned and that we are sin. However, most of those who are persuaded in a gospel meeting to believe in the Lord Jesus Christ realize only that they are sinful in their deeds. In my ministry I have never met a person who, at the time of his initial repentance, realized that he was sin, that he was sinful in nature. But we must have this realization if we would invite God for dinner. Many Chinese, thinking that Confucius was not wrong in any way, honor him, respect him highly, and regard him as a saint. But even if Confucius had done nothing wrong outwardly, his nature was still the same as that of a thief. For example, a peach tree that bears fruit and a peach tree that does not bear fruit are both the same in nature. The tree that does not produce peaches is still a peach tree in nature. Likewise, no matter how good Confucius may have been outwardly, he was still a sinner in nature, just like everyone else.
15感谢主,因着祂的怜悯,我们爱祂,并且愿意邀请祂来用餐。但我们邀请神来用餐的时候,必须晓得我们是谁。有些人会说:“我是神的儿女。”不错,根据重生,你是神的儿女,但根据你堕落的性情,你还是罪。即使你今天没有犯罪,没有甚么过错,你还是罪。因此,你需要接受基督作你的赎罪祭。照二十九章三十五节、三十六节来看,祭司成圣的七天,每天要献公牛一只为赎罪祭,为着蔽罪。这表明我们必须天天把基督献给神,作为我们的赎罪祭。
15Thank the Lord that, through His mercy, we love Him and want to invite Him for dinner. But when we invite God to come for dinner, we need to realize who we are. Some may say, “I am a child of God.” Yes, you are a child of God according to your new birth. But according to your fallen nature, you are still sin. Even though today you may not have sinned or done anything wrong, you are still sin. Therefore, you need to take Christ as your sin offering. According to 29:35 and 36, for seven days, every day of the priest’s sanctification, a bull as a sin offering was to be offered for propitiation. This indicates that daily we must offer Christ to God as our sin offering.
赎罪祭为着蔽罪
The sin offering for propitiation
16三十六节说:“每天要献公牛一只为赎罪祭,为着蔽罪。”(另译。)有些译本用“赎罪”这个词来代替“蔽罪”。赎罪的意思是结果合一了。在我们和神之间有一个问题,这个问题就是罪,罪使我们与神隔绝,使我们远离神。但有一个祭─基督作为赎罪祭─已经献给神了,结果我们与神就合一了。照希伯来文的字义来看,我们能彀与神相和,因为祂接受了蔽罪。主耶稣作为赎罪祭,为我们平息了神,祂已经使我们与神和好,结果,神与我们就一同被带到合一里面。
16Verse 36 says, “And every day you shall offer a bull as a sin offering for propitiation.” Instead of propitiation, some versions use the word atonement. Atonement means at-one-ment. Between us and God there is a problem. This problem is sin, and sin separates us from God. It keeps us away from Him. But a sacrifice — Christ as the sin offering — has been offered to God so that we and God may have at-one-ment. According to the meaning of the Hebrew word, we may have peace with God because He has been appeased. As the sin offering, the Lord Jesus has appeased God on our behalf. He has reconciled us to God. As a result, God and we have been brought together in oneness.
17赎罪祭的公牛不是为着食用,而是为着蔽罪。然而,内脏和脂油要焚烧在祭坛上,也许可视为献给神的一种食物。我不敢明确地说,赎罪祭的这些部位是不是神的食物 ,然而,赎罪祭的内脏和脂油要焚烧作为神的满足,乃是没有疑问的。
17The bull of the sin offering is not for eating. Rather, it is for propitiation. Nevertheless, perhaps the inward parts and the fat, which were burned on the altar, may be regarded as a kind of food offered to God. I do not presume to say definitely whether these parts of the sin offering were God’s food. However, there is no doubt that the inward parts and the fat of the sin offering were burned for God’s satisfaction.
18一方面,脂油和内脏要焚烧,作为馨香之气献给神。另一方面,赎罪祭的血要倒在坛的四围。馨香之气是为着神的满足,血是为着我们的满足。从前因着我们的罪,我们与神出了严重的问题,但赎罪祭已经献给神了。这祭满足了神,也满足了我们。因着馨香之气、因着血,神与我们都满足了。
18On the one hand, the fat and the inward parts were burned as a sweet savor to God. On the other hand, the blood of the sin offering was poured around the altar. The sweet savor is for God’s satisfaction, and the blood is for our satisfaction. Formerly we had a serious problem with God because of our sin. But a sin offering has been offered to God, and this offering satisfies both God and us. By the sweet savor and by the blood both God and we are satisfied.
19神是公义的、圣洁的,祂也是荣耀的神。反之,我们是罪恶的。在神眼中,我们实际上就是罪。不但如此,祂的公义、圣洁、荣耀自然而然对我们有所要求,但我们无法达到这些吩咐、这些要求。主耶稣为我们满足了神的要求,祂在十字架上所作的,满足了神公义、圣洁、荣耀的要求。主的死因此成了馨香之气,升到神那里去作祂的满足。神一闻到这香气,就能彀说:“我满足了,现在我与献祭给我的人相和了。”这乃是神那一面的满足。
19God is righteous and holy. He is also a God of glory. We, by contrast, are sinful. In the sight of God we are actually sin. Furthermore, His righteousness, holiness, and glory automatically place demands on us. But we cannot fulfill these demands, these requirements. The Lord Jesus has fulfilled God’s requirements for us. What He did on the cross satisfied the requirements of God’s righteousness, holiness, and glory. The Lord’s death has thus become a sweet savor ascending to God for His satisfaction. Whenever God smells this savor, He can say, “I am satisfied. Now I am at peace with the one who presents this offering to Me.” This is the satisfaction on God’s side.
20基督作我们的赎罪祭也使我们可以满足。我们看见祭物的血,就平安了。我们把基督当作赎罪祭献上以前,一点也不平安,反而在定罪之下。但藉着赎罪祭的流血,并把这血倒出来,我们就平安了。因此,我们能彀说:“神阿,感谢你,藉着赎罪祭的血,现在我与你相和了。”结果,神与我们就能彀有交通,能彀彼此说话。这就是赎罪。
20Christ as our sin offering also makes it possible for us to be satisfied. When we behold the blood of this offering, we are at peace. Before offering Christ as the sin offering, we did not have any peace. Instead, we were under condemnation. But through the shedding of the blood of the sin offering and the pouring out of this blood, we are at peace. Therefore, we can say, “O God, thank You that through the blood of the sin offering I am now at peace with You.” As a result, God and we can have fellowship, can talk with one another. This is at-one-ment.
21赎罪祭不是直接作食物的,它完全不是作我们的食物,也不是直接作食物给神吃的。赎罪祭乃是为着洁净,为着解决我们与神之间的难处。我们乃是邀请神来用餐的人,而神是应邀者,赎罪祭解决了邀请者─主人─与应邀者─神─之间的难处。
21The sin offering is not food in a direct way. It is not food for us at all, and it does not directly provide food for God’s eating. The sin offering is for cleansing, for solving the problem between us and God. We are the ones inviting God to dinner, and God is the One who is invited. The sin offering solves the problem between the host, the inviter, and God, the invited One.