The Consecration of the Priests
读经∶利八1～36
壹 在西乃山律法的颁赐以及帐幕的建造之后，神赐给祂的子民利未记各章，训练他们敬拜并有分于祂，而过圣别、洁净、喜乐的生活。
I. After the decree of the law and the building up of the tabernacle at Sinai, God gave His people all the chapters of Leviticus to train them to worship and partake of Him and to live a holy, clean, and rejoicing life.
贰 利未记八章里的记载，是关于祭司亚伦和他儿子们的承接圣职：─引用经文
II. The record in Leviticus 8 is concerning the consecration of Aaron and his sons, the priests:
一 这指明一至七章的献祭，是为着祭司的承接圣职或接受任命。─引用经文
A. This indicates that the offerings in chapters 1 through 7 are for the consecration, or ordination, of the priests.
二 “承接圣职”（出二八41，二九9、33、35）一辞，原意为“双手充满”；亚伦承接圣职，得着大祭司圣别的地位，借此他虚空的双手就得着充满（利八25～28）。─引用经文
B. In Hebrew the word consecrate (Exo. 28:41; 29:9, 33, 35) means "to fill the hands"; through Aaron's consecration to receive the holy position of the high priest, his empty hands were filled (Lev. 8:25-28).
三 我们承接祭司的职任，必须有包罗万有的基督作全部五种祭（燔祭、素祭、赎罪祭、赎愆祭与平安祭）“充满我们的双手”，给我们享受。
C. Our consecration for the priesthood must be with the all-inclusive Christ as all the five offerings (the burnt offering, the meal offering, the sin offering, the trespass offering, and the peace offering) "filling our hands" for our enjoyment.
四 基督之于我们的一切所是和祂为着我们的一切所作，如供物所预表，都是要将我们构成为祭司─彼前二5、9，启一6，五10，参二6。
D. Whatever Christ is to us and does for us, as typified by the offerings, is to constitute us priests—1 Pet. 2:5, 9; Rev. 1:6; 5:10; cf. 2:6.
五 我们借着享受基督作供物而有基督构成在我们里面，这构成就是神圣的任命；承接圣职是在我们这面，我们把自己奉献给神；任命是在神那面，祂任命我们。
E. The constitution of Christ in us through our enjoyment of Him as the offerings is the divine ordination; consecration is on our side (we consecrate ourselves to God); ordination is on God's side (God ordains us).
六 亚伦和他儿子们在会幕门口承接圣职，表征我们承接祭司的职任，不仅是在神面前，也是为着召会─利八1～3。
F. The consecration of Aaron and his sons at the entrance of the Tent of Meeting signifies that our consecration for the priesthood is not only before God but also for the church—Lev. 8:1-3.
七 摩西用水洗了亚伦和他儿子们，表征我们要承接祭司的职任，就需要那灵的洗净─6节，林前六11。
G. Moses'washing of Aaron and his sons with water signifies that for our consecration for the priesthood, we need to be washed by the Spirit—v. 6; 1 Cor. 6:11.
八 摩西用膏油抹帐幕、祭坛、洗濯盆及一切器具，使它们分别为圣（利八10～11），表征基督与召会（帐幕）、十字架（祭坛）并那灵的洗涤（洗濯盆），都与新约的祭司职分有关，使祭司得以圣别：─引用经文
H. Moses'anointing of the tabernacle, the altar, and the laver, with all their utensils, to sanctify them (Lev. 8:10-11) signifies that Christ and the church (the tabernacle), the cross (the altar), and the washing of the Spirit (the laver) are related to the New Testament priesthood for the priests'sanctification:
1 神任命我们作祭司乃是分别为圣的事，是得以成为圣别的事，也就是被分别归神，并被神这圣者浸透的事。
1. God's ordaining us to be priests is a matter of sanctification, a matter of being made holy, that is, a matter of being separated unto God and saturated with God, the Holy One.
2 膏抹将那复合有基督的人性、人性生活、死、复活和升天的三一神带给祭司以及召会生活；这很强地指明，祭司体系受膏抹乃是使神与我们成为一，因为膏抹表征凡神所是、所正在作以及将要作的，都是我们的─约壹二20、27，出三十22～26。
2. The anointing brings the Triune God compounded with Christ's humanity, human living, death, resurrection, and ascension to the priests and to the church life; this indicates strongly that the anointing of the priesthood is to make God one with us, for the anointing signifies that whatever God is, is doing, and will do are ours—1 John 2:20, 27; Exo. 30:22-26.
3 在祭司承接圣职的事上，献赎罪祭和燔祭紧接在膏抹之后（利八14～21）；这些供物提醒我们，我们是谁，我们是什么，也提醒我们什么是我们该是却还不是的。─引用经文
3. In the consecration of the priests the sin offering and the burnt offering immediately followed the anointing (Lev. 8:14-21); these offerings remind us of who and what we are, and of what we should be yet are not.
九 摩西给亚伦的儿子们穿上祭司的衣服，表征作新约祭司的信徒，以基督的神圣属性调着祂的人性美德为妆饰；我们外在的彰显应该是基督的神圣属性显于人性美德─13节：
I. Moses'clothing the sons of Aaron with priestly garments signifies that the believers as New Testament priests are adorned with Christ's divine attributes mingled with His human virtues; our outward expression should be Christ's divine attributes expressed in human virtues—v. 13:
1 按预表，衣服表征彰显（参赛六四6，启十九8）；祭司的衣服表征事奉的祭司所彰显的基督；祭司也借着他们的圣衣，分别为圣归与神（出二八2～3）。─引用经文
1. In typology garments signify expression (cf. Isa. 64:6; Rev. 19:8); the priestly garments signify the serving priests'expression of Christ; the priests were also sanctified, separated to God, by their holy garments (Exo. 28:2-3).
2 祭司的衣服主要是为荣耀为华美（2），表征基督神圣荣耀和人性华美的彰显；荣耀与基督的神性（祂的神圣属性）有关（约一14，来一3）；华美与基督的人性（祂的人性美德）有关。─引用经文
2. The priestly garments, being mainly for glory and for beauty (v. 2), signify the expression of Christ's divine glory and human beauty; glory is related to Christ's divinity, His divine attributes (John 1:14; Heb. 1:3), and beauty, to Christ's humanity, His human virtues.
3 基督的神性，由祭司衣服上的金所预表，是为着荣耀；祂的人性，由蓝色、紫色、朱红色线和细麻所预表，是为着华美（出二八4～6）；我们过彰显基督神圣荣耀和人性华美的生活，就得着圣别，并够资格成为祭司体系（参罗十三14）。─引用经文
3. Christ's divinity, typified by the gold of the priestly garments, is for glory, and His humanity, typified by the blue, purple, and scarlet strands and the fine linen, is for beauty (Exo. 28:4-6); a life that expresses Christ with the divine glory and human beauty sanctifies us and qualifies us to be the priesthood (cf. Rom. 13:14).
十 赎罪祭的公牛表征较刚强、较丰富的基督，作我们的赎罪祭，以对付肉体、旧人、内住的罪、撒但、世界和世界的王，使我们得以承担新约的祭司职分；这提醒我们在自己里面乃是前述一切消极事物的构成，需要天天献上基督作赎罪祭，好尽祭司的职分─利八14：
J. The bull of the sin offering signifies the stronger and richer Christ as our sin offering to deal with the flesh, the old man, indwelling sin, Satan, the world, and the ruler of the world, for the assuming of our New Testament priesthood; this reminds us that in ourselves we are a constitution of all the aforementioned negative things and need to offer Christ daily as our sin offering for our priesthood—Lev. 8:14:
1 祭司要在圣处吃赎罪祭，使他们“担当会众的罪孽，在祂〔耶和华〕面前为他们遮罪”─十17。
1. The priests were to eat the sin offering in the place of the sanctuary that they might "bear the iniquity of the assembly, to make expiation for them before Jehovah"—10:17.
2 祭司享用赎罪祭，担当百姓的罪孽，表征我们这些新约的祭司，享用基督作信徒的赎罪祭，意思是有分于基督的生命，就是那担当他人之罪的生命，作我们生命的供应，使我们能担当神子民的难处。
2. The priests'partaking of the sin offering to bear the iniquity of the people signifies that we, the New Testament priests, partake of Christ as the believers'sin offering in the sense of participating in Christ's life, the life that bears others'sins, as our life supply that we may be able to bear the problems of God's people.
3 我们在召会生活中，对基督作我们赎罪祭丰富的享受，使我们能将基督这对付罪的生命供应给信徒，使他们可以对付自己的罪，以恢复他们与神之间中断的交通─加六1～2，弗四2。
3. The rich enjoyment of Christ as our sin offering in the church life enables us to minister Christ to the believers as the life that deals with sin, that they may deal with their sins to restore their broken fellowship with God—Gal. 6:1-2; Eph. 4:2.
4 当我们享受基督作对付罪的生命时，我们必须有度量去担当神子民的罪孽；我们必须学习把基督供应给陷在罪中的亲爱圣徒：
4. As we are enjoying Christ as the sin-dealing life, we must have the capacity to bear away the iniquity of God's people; we must learn to minister Christ to the dear ones who are in sin:
a 将基督作对付罪的生命供应给人，不是到他那里去指出他的错，定他的罪；这只会造成损害。
a. To minister Christ as the sin-dealing life to someone is not to go to him to point out his fault and condemn him; this will only cause damage.
b 犯罪人的心通常是刚硬的（来三13）；如果我们要去供应基督给他，我们必须信靠主，好叫我们靠着那灵有恩典，使他刚硬的心软化，并得着温暖。─引用经文
b. A person who sins usually has his heart hardened (Heb. 3:13); if we are going to minister Christ to him, we have to trust in the Lord that we may have the grace with the Spirit to soften and warm up his hardened heart.
c 然后才能把这位是生命的基督，实际地、真实地、丰富地供应给他；这生命，就是那灵，会在他里面作工；然后他就会借着我们供应到他里面的这灵，就是基督的生命，得着医治。
c. Then the very Christ as life will be actually, really, and richly ministered to him, and this life, which is the Spirit, will work within him; he will then be healed by the very Spirit, the life of Christ, ministered into him through us.
d 这就是利未记所说，担当神百姓罪孽的意思；这是除去圣徒中间的罪的路，使他们最终得着恢复。
d. This is what it means, according to Leviticus, to bear away the iniquity of the people of God; this is the way to get rid of the sins among some saints so that they may eventually be recovered.
十一 燔祭的公绵羊（利八18）表征刚强的基督作我们的燔祭，使我们得以承担新约的祭司职分；这供物提醒我们这些事奉的人必须绝对为着神，而我们却不是；因此，为着祭司的事奉，我们需要天天取用基督作我们的燔祭（六12），经过这世代的黑夜，直到早晨，就是直到主再来（9）。─引用经文
K. The ram of the burnt offering (8:18) signifies the strong Christ as our burnt offering for the assuming of our New Testament priesthood; this offering reminds us that as serving ones we must be absolute for God, yet we are not; thus, we need to take Christ as our daily burnt offering (6:12) throughout the dark night of this age until morning, until the Lord returns (v. 9).
十二 承接圣职所献的公绵羊（八22）表征刚强的基督，使我们得以承接圣职，承担祭司职分：─引用经文L. The ram of consecration (8:22) signifies the strong Christ for our consecration in the assuming of our priesthood:>
1 从承接圣职所献的公绵羊，取些血抹在亚伦和他儿子们的右耳垂上，和右手的大拇指上，并右脚的大拇指上（23～24）；这表征基督救赎的血洁净了我们听话的耳、工作的手和行动的脚。─引用经文
1. Some of the blood of the ram of consecration was put on Aaron's and his sons'right ear, on the thumb of their right hand, and on the big toe of their right foot (vv. 23-24); this signifies that the redeeming blood of Christ cleanses our ears for hearing, our hands for working, and our feet for walking.
2 我们必须学习如何听神的话（路十38～42），作祂所要求的，并照着祂的路而行；在利未记十四章十四节，洁净患麻风者也用同样的手续；这指明在神眼中，我们这些受任命作神祭司的罪人乃是不洁净的，像患麻风者一样。─引用经文
2. We must learn how to listen to the word of God (Luke 10:38-42), to do what is required by Him, and to walk according to His way in serving Him; in Leviticus 14:14 the same procedure was used in the cleansing of the leper, indicating that in the eyes of God we sinners who are ordained to be priests are unclean, like lepers.
3 我们的听首先被提到，因为听影响我们的工作和行动；就如以赛亚五十章四至五节所指明的，神的仆人必须有能听的耳朵；仆人若是不听主人的话，绝无法按着祂的旨意和心愿服事祂。─引用经文
3. Our hearing is mentioned first because it affects our working and our moving; as Isaiah 50:4 and 5 indicate, a servant of God must have a hearing ear; a servant who does not listen to his Master's word cannot serve Him according to His will, heart, and desire.
十三 亚伦和他儿子们承接圣职，同样的程序重复七天，好为他们遮罪（利八33～36），表征我们要记得我们这些新约祭司承接圣职并接受任命的一切相关之事；三十五节指明，祭司的承接圣职和接受任命是严肃的事，这警告我们，不该轻率地进入新约的祭司职分，也不该轻率地进入对基督的享受（参林前十一27～29）。─引用经文
M. The process of consecrating Aaron and his sons was repeated for seven days for their expiation (Lev. 8:33-36), signifying that we need to remember all the things involved in our consecration and ordination as New Testament priests; the solemnity of the consecration and ordination of the priests is indicated in verse 35, warning us that we should not enter into the New Testament priesthood and into the enjoyment of Christ in a careless way (cf. 1 Cor. 11:27-29).