서론
無題
简体中文
英語原文
This chapter gives us an account of the solemn consecration of Aaron and his sons to the priest's office. I. It was done publicly, and the congregation was called together to be witnesses of it, Le 8:1-4. II. It was done exactly according to God's appointment, Le 8:5. 1. They were washed and dressed, Le 8:6-9,13. 2. The tabernacle and the utensils of it were anointed, and then the priests, Le 8:10-12. 3. A sin-offering was offered for them, Le 8:14-17. 4. A burnt-offering, Le 8:18-21. 5. The ram of consecration, Le 8:22-30. 6. The continuance of this solemnity for seven days, Le 8:31-36, etc.
1-36
Consecration of Aaron and His Sons (1490 BC)
简体中文
亚伦及其众子受膏成圣（主前 1490 年）
¹ 耶和华对摩西说，
² "你将亚伦和他儿子一同带来，并将圣衣、膏油，和作赎罪祭的一只公牛犊、两只公绵羊，与一筐无酵饼都带来，
³ 又招聚会众到会幕门口来。"
⁴ 摩西就照耶和华所吩咐的行了；于是会众便聚集到会幕门口。
⁵ 摩西对会众说："这就是耶和华所吩咐当行的事。"
⁶ 摩西带了亚伦和他的儿子来，用水洗了他们。
⁷ 给亚伦穿上内袍，束上腰带，穿上外袍，又加上以弗得，用其上巧工织的带子把以弗得系在他身上。
⁸ 又给他戴上胸牌，又把乌陵和土明放在胸牌内。
⁹ 把冠冕戴在他头上，在冠冕的前面、就是他的额上，又系上金牌，就是圣冠；都是照耶和华所吩咐摩西的。
¹⁰ 摩西用膏油膏了帐幕和其中所有的，使它们成圣。
¹¹ 又把膏油在坛上弹了七次，又膏了坛和坛的一切器皿，并洗濯盆和盆座，使它们成圣。
¹² 又把膏油倒在亚伦的头上膏他，使他成圣。
¹³ 摩西带了亚伦的儿子来，给他们穿上内袍，束上腰带，包上裹头巾；都是照耶和华所吩咐摩西的。 \
神先前在西奈山上第一次与摩西同在时，就已吩咐他膏立亚伦和他的众子担任祭司之职（出 28:1-29:46），在那里我们也记下了他所得有关如何行此事的具体指示。如今在此处，我们读到——
I. 吩咐的重申。先前所命令当行的事，如今被吩咐此刻当行（利 8:2、3）。帐幕方才立起，若无祭司，便如无烛之烛台；献祭之律方才颁下，但无祭司便不能遵行；因为亚伦和他的众子虽已被提名任职，却不能供职，直到受了膏立；然而这膏立之事又不能在事奉之所备妥、各项条例已设立之前进行，好叫他们一经成圣便可立即着手工作，并知道他们被立，不仅仅是为祭司职分的尊荣与利益，更是为其中的事务。亚伦和他的众子既是摩西的近亲，所以摩西不愿膏立他们，直到再得进一步的吩咐，免得他似乎过于急切要把尊荣引入自家。
II. 会众被招聚到门口，就是在帐幕的院内（利 8:4）。会众中的长老和首要人物，就是代表全体百姓的，被召来出席；因为院子容纳不下以色列那许多千人中的少数。这事如此公开而行，1. 因为这是神与以色列之间的一件庄严交易；祭司要*"为百姓办理属神的事"，以维持固定的来往，并在百姓与神之间办理一切事务；所以双方都当出席，在会幕门口承认这一设立。2. 这典礼的观览者看见了，必因此对祭司及其职分生出极大的敬畏，这对于像这样极易生出嫉妒和怨言的百姓来说，是必不可少的。奇怪的是，那些亲眼看见此处所行之事的人中，后来竟有人说像他们中间有些人所说的："利未的子孙哪，你们擅自专权太过"*；但若这事是暗中行的，他们又会说什么呢？注意，按立传道人当公开举行，plebe praesente——在平民面前，正如初期教会的惯例，这是十分合宜且大有益处的。
III. 任务的宣读（利 8:5）。摩西作为这场典礼中神的代表，在会众面前出示他的命令："这就是耶和华所吩咐当行的事。" 虽然神在耶书仑中立他为王，使他在全以色列眼前面貌发光，但他在神的敬拜中却没有设立或规定任何神所未曾吩咐的事。他交付他们的祭司之职，正是他从主所领受的。注意，凡在圣事上事奉的，都必须以神的命令为他们的准则和凭据；因为只有遵守这一点，他们才能指望蒙神悦纳接纳。这样，我们在一切宗教敬拜的行动中都当能说："这就是耶和华所吩咐当行的事。"
IV. 照着神圣的仪式行了礼。1. 亚伦和他的众子用水洗了（利 8:6），表明他们从今以后当洁净自己脱离一切罪的性情和倾向，并永远保持纯洁。基督用自己的血洗净了那些他使之作我们神之君王和祭司的人脱离罪恶（启 1:5、6）；那亲近神的人必须用净水洗净（来 10:22）。虽然他们从前无论如何洁净，身上看不见污秽，却仍必须受洗，以表明他们从罪中得洁净——他们的灵魂已被玷污，无论他们的身体如何洁净。2. 他们穿上圣衣，亚伦穿上他的（利 8:7-9），这预表我们大祭司基督的尊严；他的众子也穿上他们的（利 8:13），这预表作属灵祭司之基督徒的端庄。基督佩戴判断的胸牌和圣冠；因为教会的大祭司就是她的先知和君王。所有信徒都穿上公义的外袍，束上真理、决志和殷勤应用的腰带；他们的头也被裹（此处原文如此），戴着美观的裹头巾或冠冕，就是圣洁之美。3. 大祭司受了膏，而且看来圣物也同时受了膏；有人以为这些圣物是先前受膏的，此处只是因为亚伦是用膏它们的同一膏油受膏才提及它们；但此处记述的方式使极可能它们是同时受膏的，而用于成圣祭坛的七日，正与祭司成圣的七日相合。帐幕和其中一切器具，都有摩西用指头把膏油抹在其上（利 8:10），祭坛也是如此（利 8:11）；这些是为叫金子和礼物成圣（太 23:17-19），所以它们本身也必须这样成圣；但他更丰盛地把膏油倾倒在亚伦的头上（利 8:12），以致流到他衣裳的襟上，因为他的受膏要预表基督受圣灵的膏抹，那赐给基督的圣灵是没有限量的。然而一切信徒也都领受了这膏抹，这膏抹在他们身上留下不可磨灭的印记（约一 2:27）。
¹⁴ 他牵了那作赎罪祭的公牛来；亚伦和他的儿子按手在赎罪祭公牛的头上。
¹⁵ 他就宰了它；摩西用指头把血抹在坛的四角上，把坛分别为圣，又把血倒在坛脚那里，使坛洁净，好在其上行赎罪之礼。
¹⁶ 又取内脏上所有的脂油，和肝上的网子，并两个腰子及其上的脂油，摩西都烧在坛上。
¹⁷ 惟有那公牛的皮、肉、粪，他都在营外用火焚烧；都是照耶和华所吩咐摩西的。
¹⁸ 他牵了那作燔祭的公绵羊来；亚伦和他的儿子按手在公绵羊的头上。
¹⁹ 他就宰了它；摩西把血洒在坛的四围。
²⁰ 他将公绵羊切成块子；摩西把头、肉块和脂油都焚烧。
²¹ 他用水洗了内脏和腿；摩西就把全只公绵羊烧在坛上；这是燔祭，为馨香的火祭，献给耶和华；都是照耶和华所吩咐摩西的。
²² 他又牵了另一只公绵羊，就是承接圣职之礼的公绵羊来；亚伦和他的儿子按手在公绵羊的头上。
²³ 他就宰了它；摩西取些它的血，抹在亚伦的右耳垂上，并右手的大拇指上，和右脚的大拇趾上。
²⁴ 他又带了亚伦的儿子来；摩西把血抹在他们右耳垂上，和他们右手的大拇指上，并右脚的大拇趾上；又把血洒在坛的四围。
²⁵ 他取了脂油和肥尾巴，并内脏上所有的脂油，和肝上的网子，两个腰子及其上的脂油，并右腿——
²⁶ 又从耶和华面前那一筐无酵饼中，取一个无酵饼、一个调油的饼、一张薄饼，放在脂油和右腿上，
²⁷ 把这一切都放在亚伦的手中，和他众子的手中，在耶和华面前作为摇祭摇一摇。
²⁸ 摩西从他们手中接过来，烧在坛上的燔祭上；这些是承接圣职之礼，为馨香的火祭献给耶和华。
²⁹ 摩西拿胸来，作为摇祭在耶和华面前摇一摇；这是承接圣职之礼中归摩西的份；都是照耶和华所吩咐摩西的。
³⁰ 摩西取些膏油和坛上的血，弹在亚伦和他的衣裳上，并他众子和他众子的衣裳上，与他一同成圣；使亚伦和他的衣裳、并他众子和他众子的衣裳，与他一同成圣。 \
祭司之约必须藉献祭而立，正如别的约一样（诗 50:5）。基督也是这样藉着献上自己为祭，一次永远地受了膏立。每一类的祭都必须为祭司献上，好叫他们能以更温柔关切的心献上百姓的供物和祭物，怜悯那些无知和迷失的人，不轻看那些为之献祭的人，记得自己也曾被软弱所困，也曾有人为自己献过祭。1. 一只公牛犊，最大的祭牲，被献为赎罪祭（利 8:14），好借此作成赎罪，使他们不把从前之罪的任何罪咎带入他们如今要穿上新品格之中。以赛亚被差遣作先知时，为安慰他，就被告知："你的罪孽已除掉"（赛 6:7）。那受托向别人宣告罪得赦免的传道人，应当先竭力使自己的罪得蒙赦免，确知稳妥。那受托*"劝人与神和好的职分"的人，自己必须先与神和好，才能像为自己的灵魂一样为别人的灵魂办理。2. 一只公绵羊被献为燔祭（利 8:18-21）。藉此他们将如今所受的这般大尊荣归给神，并为此向他献上感谢，正如保罗感谢基督耶稣"派他服事"（提前 1:12）。他们也表明将自己和一切事奉都奉献给神，以为荣耀。3. 另一只公绵羊，称为"承接圣职之礼的公绵羊"，被献为平安祭（利 8:22 等）。这祭的血，一部分抹在祭司身上——他们的耳朵、拇指和脚趾上，一部分洒在坛上；这样他（仿佛）把他们与坛联姻，他们终其一生都要在这坛前事奉。关于这祭的一切礼仪，正如先前的那些一样，都是照神明确的吩咐而设的；我们若将本章与出 29:1-46 相比，便必发现这典礼的举行与那里的吩咐完全吻合，无一相异。所以此处正如我们先前关于帐幕和其中器具的记载一样，一再重复说："都是照耶和华所吩咐摩西的。"* 基督用自己的血使自己成圣时，眼中也顾到父的旨意。"正如父所吩咐我的，我如此行"（约 14:31，约 10:18，约 6:38）。
³¹ 摩西对亚伦和他众子说："你们要在会幕门口煮那肉，在那里和承接圣职筐内的饼一同吃，照我所吩咐的说：'亚伦和他的众子要吃这肉。'"
³² 剩下的肉和饼，你们都要用火焚烧。
³³ 你们七天不可出会幕门口，直等你们承接圣职的日子满了；因为他要七天使你们成圣。
³⁴ 像今天所行的，耶和华也吩咐照样行，为你们赎罪。
³⁵ 所以你们七天要昼夜住在会幕门口，谨守耶和华的职守，免得你们死亡；因为我是这样被吩咐的。
³⁶ 于是亚伦和他众子行了耶和华藉摩西手所吩咐的一切事。 \
摩西行完他所当行的部分之后，如今让亚伦和他的众子去行他们当行的。
I. 他们要把平安祭的肉煮了，在帐幕的院内吃，剩下的要用火焚烧（利 8:31、32）。这表明他们对受膏之礼的感谢和同意：当神赐给以西结使命时，他叫以西结吃那书卷（结 3:1、2）。
II. 他们七天之内不得走出帐幕的院子（利 8:33）。祭司之职既是美好的争战，他们便要这样学会忍受艰难，并使自己脱离今世的事务（提后 2:3、4）。既已成圣归于这职事，他们就当*"全心献上"，并"专心恒切地尽这职分。"* 基督的使徒也是这样被任命去*"等候父所应许的"（徒 1:4）。在为他们成圣所定的这段期间，他们每日要献上与头一天所献相同的祭（利 8:34）。这表明律法之祭的不完全，这些祭既不能除罪，便屡次献上（来 10:1、2）；但此处它们被重复七次（七是完全之数），因为它们预表那"一次献上便叫那得以成圣的人永远完全的祭。"* 这工持续七天；因为它是一种创造：这段时间是为记念安息日而设的，那安息日很可能是这七日的最后一日，他们要在前六日中为之预备。照样，我们一生的时光，如同那六日，必须成为我们为在永世安息中得以完全成圣归神所作的预备：他们昼夜守候（利 8:35），照样我们也当这样恒久地默想神的律法（诗 1:2）。他们谨守耶和华的职守：我们每一个人都有当守的职守——有当荣耀的永生神，有当供给的不朽灵魂，有当尽的本分，有当服事的世代；我们每日都当留心谨守这职守，因为这是我们的主耶和华的职守，他不久就要为此向我们追讨，我们若疏忽便是极大的危险。谨守它，免得你们死亡；背弃我们所受托的职守，其结局就是死亡，就是永死；我们必须藉此思念存敬畏的心。最后，我们读到（利 8:36）亚伦和他的众子行了所吩咐的一切事。 这样他们的成圣之礼便告完成；这样他们也在百姓面前立下一个榜样，表明对那方才新赐的献祭之律的完全顺服，然后他们才能以更好的身分教导百姓。这样，"平安之约"（民 25:12），"生命和平安之约"（玛 2:5），便与亚伦和他的众子立定；然而在他们受膏的一切礼仪之后，尚有一点印证之礼被保留下来，要成为基督祭司职分的尊荣和坚立，那就是：他们是*"无誓立为祭司，基督却是起誓立的"*（来 7:21），因为这样的祭司和他们的祭司职分都不能长存，惟独基督的是永存不改变的祭司职分。
福音的传道人被比作那些在坛前事奉的人，因为他们*"办理圣事"（林前 9:13），他们是神对百姓的口，也是百姓对神的口，是基督所设立要在教会中存留直到世末的牧人和教师：那指着福音时代所说的应许中（赛 66:21）——"我必从他们中间取人为祭司，为利未人"——所论的，似乎就是他们。没有人可以擅自取这尊荣，惟有那经过试验、显明是受了神的灵以恩赐和恩典所穿戴膏抹、合乎此任的人，并那专心立意将自己完全奉献给这事奉的人，然后藉着"道和祷告"（因为万物都是这样成圣的），以及藉着那些专心祈祷传道之人的按手，被分别出来担任此职，并被荐于基督为仆人、荐于教会为管家和引导者的。那这样被庄重奉献归神的人，便不可偏离他的事奉，而当终生忠心住在其内；那如此行、并且不断"在道理和教导上劳苦"的人，当算为配得加倍的尊荣*，比旧约祭司所得的加倍。
英語原文
Consecration of Aaron and His Sons (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;
³ And gather thou all the congregation together unto the door of the tabernacle of the congregation.
⁴ And Moses did as the LORD commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation.
⁵ And Moses said unto the congregation, This is the thing which the LORD commanded to be done.
⁶ And Moses brought Aaron and his sons, and washed them with water.
⁷ And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the curious girdle of the ephod, and bound it unto him therewith.
⁸ And he put the breastplate upon him: also he put in the breastplate the Urim and the Thummim.
⁹ And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the LORD commanded Moses.
¹⁰ And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.
¹¹ And he sprinkled thereof upon the altar seven times, and anointed the altar and all his vessels, both the laver and his foot, to sanctify them.
¹² And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.
¹³ And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.
God had given Moses orders to consecrate Aaron and his sons to the priests' office, when he was with him the first time upon Mount Sinai, Ex 28:1-29:46, where we have also the particular instructions he had how to do it. Now here we have,
I. The orders repeated. What was there commanded to be done is here commanded to be done now, Le 8:2,3. The tabernacle was newly set up, which, without the priests, would be as a candlestick without a candle; the law concerning sacrifices was newly given, but could not be observed without priests; for, though Aaron and his sons had been nominated to the office, they could not officiate, till they were consecrated, which yet must not be done till the place of their ministration was prepared, and the ordinances were instituted, that they might apply themselves to work as soon as ever they were consecrated, and might know that they were ordained, not only to the honour and profit, but to the business of the priesthood. Aaron and his sons were near relations to Moses, and therefore he would not consecrate them till he had further orders, lest he should seem too forward to bring honour into his family.
II. The congregation called together, at the door, that is, in the court of the tabernacle, Le 8:4. The elders and principal men of the congregation, who represented the body of the people, were summoned to attend; for the court would hold but a few of the many thousands of Israel. It was done thus publicly, 1. Because it was a solemn transaction between God and Israel; the priests were to be ordained for men in things pertaining to God, for the maintaining of a settled correspondence, and the negotiating of all affairs between the people and God; and therefore it was fit that both sides should appear, to own the appointment, at the door of the tabernacle of meeting. 2. The spectators of the solemnity could not but be possessed, by the sight of it, with a great veneration for the priests and their office, which was necessary among a people so wretchedly prone as these were to envy and discontent. It was strange that any of those who were witnesses of what was here done should afterwards say, as some of them did, You take too much upon you, you sons of Levi; but what would they have said if it had been done clandestinely? Note, It is very fit, and of good use, that ministers should be ordained publicly, plebe praesente—in the presence of the common people, according to the usage of the primitive church.
III. The commission read, Le 8:5. Moses, who was God's representative in this solemnity, produced his orders before the congregation: This is the thing which the Lord commanded to be done. Though God had crowned him king in Jeshurun, when he made his face to shine in the sight of all Israel, yet he did not institute or appoint any thing in God's worship but what God himself had commanded. The priesthood he delivered to them was that which he had received from the Lord. Note, All that minister about holy things must have an eye to God's command as their rule and warrant; for it is only in the observance of this that they can expect to be owned and accepted of God. Thus we must be able to say, in all acts of religious worship, This is the thing which the Lord commanded to be done.
IV. The ceremony performed according to the divine ritual. 1. Aaron and his sons were washed with water (Le 8:6), to signify that they ought now to purify themselves from all sinful dispositions and inclinations, and ever after to keep themselves pure. Christ washes those from their sins in his own blood whom he makes to our God kings and priests (Re 1:5,6); and those that draw near to God must be washed in pure water, Heb 10:22. Though they were ever so clean before and no filth was to be seen upon them, yet they must be washed, to signify their purification from sin, with which their souls were polluted, how clean soever their bodies were. 2. They were clothed with the holy garments, Aaron with his (Le 8:7-9), which typified the dignity of Christ our great high priest, and his sons with theirs (Le 8:13), which typified the decency of Christians, who are spiritual priests. Christ wears the breast-plate of judgment and the holy crown; for the church's high priest is her prophet and king. All believers are clothed with the robe of righteousness, and girt with the girdle of truth, resolution, and close application; and their heads are bound, as the word here is, with the bonnet or diadem of beauty, the beauty of holiness. 3. The high priest was anointed, and, it should seem, the holy things were anointed at the same time; some think that they were anointed before, but that the anointing of them is mentioned here because Aaron was anointed with the same oil with which they were anointed; but the manner of relating it here makes it more than probable that it was done at the same time, and that the seven days employed in consecrating the altar were coincident with the seven days of the priests' consecration. The tabernacle, and all its utensils, had some of the anointing oil put upon them with Moses's finger (Le 8:10), so had the altar (Le 8:11); these were to sanctify the gold and the gift (Mt 23:17-19), and therefore must themselves be thus sanctified; but he poured it out more plentifully upon the head of Aaron (Le 8:12), so that it ran down to the skirts of his garments, because his unction was to typify the anointing of Christ with the Spirit, which was not given by measure to him. Yet all believers also have received the anointing, which puts an indelible character upon them, 1Jo 2:27.
¹⁴ And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering.
¹⁵ And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.
¹⁶ And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.
¹⁷ But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses.
¹⁸ And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram.
¹⁹ And he killed it; and Moses sprinkled the blood upon the altar round about.
²⁰ And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat.
²¹ And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses.
²² And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.
²³ And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.
²⁴ And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about.
²⁵ And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder:
²⁶ And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder:
²⁷ And he put all upon Aaron's hands, and upon his sons' hands, and waved them for a wave offering before the LORD.
²⁸ And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD.
²⁹ And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses' part; as the LORD commanded Moses.
³⁰ And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons' garments with him; and sanctified Aaron, and his garments, and his sons, and his sons' garments with him.
The covenant of priesthood must be made by sacrifice, as well as other covenants, Ps 50:5. And thus Christ was consecrated by the sacrifice of himself, once for all. Sacrifices of each kind must be offered for the priests, that they might with the more tenderness and concern offer the gifts and sacrifices of the people, with compassion on the ignorant, and on those that were out of the way, not insulting over those for whom sacrifices were offered, remembering that they themselves had had sacrifices offered for them, being compassed with infirmity. 1. A bullock, the largest sacrifice, was offered for a sin-offering (Le 8:14), that hereby atonement might be made, and they might not bring any of the guilt of the sins of their former state into the new character they were now to put on. When Isaiah was sent to be a prophet, he was told to his comfort, Thy iniquity is taken away, Isa 6:7. Ministers, that are to declare the remission of sins to others, should give diligence to get it made sure to themselves in the first place that their own sins are pardoned. Those to whom is committed the ministry of reconciliation must first be reconciled to God themselves, that they may deal for the souls of others as for their own. 2. A ram was offered for a burnt-offering, Le 8:18-21. By this they gave to God the glory of this great honour which was now put upon them, and returned him praise for it, as Paul thanked Christ Jesus for putting him into the ministry, 1Ti 1:12. They also signified the devoting of themselves and all their services to the honour of God. 3. Another ram, called the ram of consecration, was offered for a peace-offering, Le 8:22, etc. The blood of it was part put on the priests, on their ears, thumbs, and toes, and part sprinkled upon the altar; and thus he did (as it were) marry them to the altar, upon which they must all their days give attendance. All the ceremonies about this offering, as those before, were appointed by the express command of God; and, if we compare this chapter with Ex 29:1-46, we shall find that the performance of the solemnity exactly agrees with the precept there, and in nothing varies. Here, therefore, as in the account we had of the tabernacle and its vessels, it is again and again repeated, As the Lord commanded Moses. And thus Christ, when he sanctified himself with his own blood, had an eye to his Father's will in it. As the Father gave me commandment so I do, Joh 14:31, Joh 10:18, Joh 6:38.
³¹ And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tabernacle of the congregation: and there eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.
³² And that which remaineth of the flesh and of the bread shall ye burn with fire.
³³ And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you.
³⁴ As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.
³⁵ Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the LORD, that ye die not: for so I am commanded.
³⁶ So Aaron and his sons did all things which the LORD commanded by the hand of Moses.
Moses, having done his part of the ceremony, now leaves Aaron and his sons to do theirs.
I. They must boil the flesh of their peace-offering, and eat it in the court of the tabernacle, and what remained they must burn with fire, Le 8:31,32. This signified their thankful consent to the consecration: when God gave Ezekiel his commission, he told him to eat the roll, Eze 3:1,2.
II. They must not stir out of the court of the tabernacle for seven days, Le 8:33. The priesthood being a good warfare, they must thus learn to endure hardness, and to disentangle themselves from the affairs of this life, 2Ti 2:3,4. Being consecrated to their service, they must give themselves wholly to it, and attend continually to this very thing. Thus Christ's apostles were appointed to wait for the promise of the Father, Ac 1:4. During this time appointed for their consecration, they were daily to repeat the same sacrifices which were offered the first day, Le 8:34. This shows the imperfection of the legal sacrifices, which, because they could not take away sin, were often repeated (Heb 10:1,2), but were here repeated seven times (a number of perfection), because they typified that one offering, which perfected for ever those that were sanctified. The work lasted seven days; for it was a kind of creation: and this time was appointed in honour of the sabbath, which, probably, was the last day of the seven, for which they were to prepare during the six days. Thus the time of our life, like the six days, must be our preparation for the perfection of our consecration to God in the everlasting sabbath: they attended day and night (Le 8:35), and so constant should we be in our meditation on God's law, Ps 1:2. They attended to keep the charge of the Lord: we have every one of us a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master, who will shortly call us to an account about it, and it is at our utmost peril if we neglect it. Keep it that you die not; it is death, eternal death, to betray the trust we are charged with; by the consideration of this we must be kept in awe. Lastly, We are told (Le 8:36) that Aaron and his sons did all that was commanded. Thus their consecration was completed; and thus they set an example before the people of an exact obedience to the laws of sacrifices now newly given, and then they could with the better grace teach them. Thus the covenant of peace (Nu 25:12), of life and peace (Mal 2:5), was made with Aaron and his sons; but after all the ceremonies that were used in their consecration there was one point of ratification which was reserved to be the honour and establishment of Christ's priesthood, which was this, that they were made priests without an oath, but Christ with an oath (Hab 7:21), for neither such priests nor their priesthood could continue, but Christ's is a perpetual and unchangeable priesthood.
Gospel ministers are compared to those who served at the altar, for they minister about holy things (1Co 9:13), they are God's mouth to the people and the people's to God, the pastors and teachers Christ has appointed to continue in the church to the end of the world: they seem to be meant in that promise which points at gospel times (Isa 66:21), I will take of them for priests and for Levites. No man may take this honour to himself, but he who upon trial is found to be clothed and anointed by the Spirit of God with gifts and graces to qualify him for it, and who with purpose of heart devotes himself entirely to the service, and is then by the word and prayer (for so every thing is sanctified), and the imposition of the hands of those that give themselves to the word and prayer, set apart to the office, and recommended to Christ as a servant and to the church as a steward and guide. And those that are thus solemnly dedicated to God ought not to depart from his service, but faithfully to abide in it all their days; and those that do so, and continue labouring in the word and doctrine, are to be accounted worthy of double honour, double to that of the Old-Testament priests.
本章记述亚伦和他的儿子们受圣职、被严肃分别为圣归与祭司职分的经过。I. 此事乃在会众之前公开进行，招聚会众聚集以为见证，利8:1-4。II. 全然照着神所吩咐的而行，利8:5。1. 他们先被洗净、穿上圣衣，利8:6-9、13。2. 膏抹会幕与其中的器具，然后膏抹众祭司，利8:10-12。3. 为他们献上赎罪祭，利8:14-17。4. 献燔祭，利8:18-21。5. 献承接圣职之礼的公绵羊，利8:22-30。6. 此典礼持续七日，利8:31-36等。