Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Book of Leviticus
As we finish studying the Gospel of Luke, we shall return to the Old Testament to study the Book of Leviticus, which is the shortest of the Five Books of Moses (the Pentateuch). Modern-day readers of the Scriptures may frown on the study of this book, thinking that with all the rituals and laws, it may not be relevant to our days. The truth of the matter is, “Leviticus used to be the first book that Jewish children studied in the synagogue” (Wenham), and for Christians, it has huge implications to our understanding of the necessity and effectiveness of Christ’s atonement. Furthermore, a recurring theme of the book is that of holiness: “Be holy because I, the Lord your God, am holy” (19:2). And this theme of holiness is highlighted by one single verb, “divide” (Hebrew, hivdil), or set apart. As we focus on our devotional approach, you will find these words of God extremely relevant to us.
The following rough divisions of the book (from Wenham) will help you steer clear of unnecessary confusions, and you will find that most of the law, in fact, apply to all Israel, with only a few sections specifically directed towards the priests alone (notably chapters 21-22).
1:1 – 7:38 1:1 – 5:26 6:1 – 7:38 |
Laws on Sacrifices Instructions for the Lay People Instructions for the Priests |
8:1 – 10:20 Ch. 8 Ch. 9 Ch. 10 |
Institution of the Priesthood Ordination of Aaron and his sons Aaron’s First Sacrifice Judgment of the Two Sons of Aaron |
11:1 – 16:34 Ch. 11 Ch. 12 Ch. 13 Ch. 14 Ch. 15 Ch. 16 |
Uncleanness and Its Treatment Unclean Animals Uncleanness of Childbirth Unclean Disease Cleansing of Diseases Unclean Discharges Purification of the Tabernacle |
17:1 – 27:34 Ch. 17 Ch. 18 Ch. 19 Ch. 20 Ch. 21 Ch. 22 Ch. 23 Ch. 24:1-9 Ch. 24:10-23 Ch. 25 Ch. 26 Ch. 27 |
Prescription of Practical Holiness (& Principles) On Sacrifice and Food On Sexual Behavior On Neighborliness Serious Crimes Rules for Priests On Priests Eating Sacrifice Religious Festivals Tabernacle Rules Case of Blasphemy Sabbatical and Jubilee Years Exhortation to Obey: Blessings and Curse Redemption of Votive Gifts |
The English title of Leviticus is borrowed from the Latin Vulgate translation, which in turn had adapted it from the Septuagint, the ancient Greek version of the Old Testament. The Hebrew name of the book (the first word of the Hebrew text) means “and he called”.
(1) Do begin reading the last verse of the entire book of Leviticus, i.e. 27:34 to establish the background to these commands given by the Lord to Moses.
(2) In this chapter, the Lord gives instructions concerning the “private” sacrifice offered by the individuals called the “burnt offerings”, followed by cereal offerings (chapter 2) and peace offerings (chapter 3). From the reading of the instructions given in this chapter, what do you understand by “burnt offerings”? Try to list out the special characteristics of a burnt offering.
1:3-9 Burnt Offering: from the herd
Three kinds of sacrificial living things are being considered: a bull from the herd, a sheep or goat from the flock, or a dove or a young pigeon. Let’s consider the offering of the bull first:
a. The criteria are: it has to be male and without defect
b. The duties of the one who makes the offering include:
i. Laying of hand on the bull
ii. Slaughtering the bull
iii. Skinning the bull
iv. Cutting the bull into pieces
v. Washing the inner parts and legs with water
c. The duties of the priests include:
i. Sprinkling blood on all sides of the altar
ii. Lighting the fire of the altar with wood
iii. Arranging pieces to burn, head and fat included
iv. Burn all of it (except the skin)
(3) The burnt offering is the commonest kind of offering, and although here it deals with a personal offering, not a public service in which a one-year-old animal would be used (Num. 28-29), why are there still the emphases on it being male and being without defect (apart from the obvious higher value placed on a male bull or sheep without defect)?
(4) What is the significance of the laying of hand on the animal before being sacrificed? (Lev. 16:21)
(5) This is not necessarily an offering for atonement, and can be offered for thanksgiving, for the fulfilling of a vow or for purification etc., and yet
a. The making of atonement is an inherent part of it (1:4), why? (Some scholars liken it to 1 Jn. 1:8-9)
b. The whole sacrifice is burnt (except the skin), and is not meant for consumption. Why?
c. In defining what a burnt offering is, v. 9 says, “It is a burnt offering made by fire, an aroma pleasing to the Lord”. What do you think ultimately determines if a sacrifice is “an aroma pleasing to the Lord”?
1:10-13 Burnt Offering from the flock
(6) As the detailed instructions have already been given regarding the sacrifice of a bull, the Lord does not see fit the repeat some of the same instructions, except
a. The location of slaughtering the animal is specified as on the north side of the altar. Can you list those that are chosen to be repeated?
b. What might be the significance of their repetitions?
1:14-17 Burnt Offering of birds
(7) Presumably, it is a burnt offering offered by people of lesser means. Perhaps, because of its size, the priests basically did nearly everything, except that the “dirty” work of removing its (inner contents) and disposing of them. What might be the significance of such a provision?
(8) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
利未記
今天我們開始研讀舊約利未記。在摩西五經中,利未記是最短的一卷書。現代的讀者往往以為書中單是律法與條例,與今日信徒的生活無關。事實上,「利未記原是猶太孩子在會堂首先要學習的」(Wenham) ,對我們明白基督贖罪的必須和功效極其重要。書中的重點就在乎神的聖潔:「你們要聖潔,因為我耶和華你們的神是聖潔的」(19:2) 。“分別出來”(hivdil) 這動詞在書中刻劃著這聖潔的主題。在我們以靈修的角度來思想這經卷時,該常記著這主題。
以下的分段可以幫助我們有條理的來思想每一章。你更會發現,所有的律法是用來教導眾百姓的,只有很有限的篇幅(即第21-22章)是單適合祭司用的。
1:1 – 7:38 1:1– 5:26 6:1– 7:38 |
獻祭之例 給百姓的律例 給祭司的律例 |
8:1 – 10:20 第 8章 第 9章 第10章 |
祭司的制度 亞倫和兒子的膏立 亞倫第一次的獻祭 亞倫兩個兒子的審判 |
11:1 – 16:34 第 11章 第 12章 第 13章 第14章 第 15章 第 16章 |
不潔的處理 不潔的生物 生產的不潔 不潔的病症 成潔之例 漏症的不潔 會幕的潔淨 |
17:1 – 27:34 第 17 章 第 18章 第 19章 第 20章 第 21章 第22章 第 23章 24:1-9 24:10-23 第 25章 第 26章 第 27章 |
生活實際:為聖的例 (與原則) 獻祭與食物 情慾方面 愛鄰舍 嚴重的罪行 祭司之例 祭司與祭物 當守的節期 會幕之例 褻瀆者的處理 安息年與禧年 祝福與咒詛之勸導 許願之例 |
(1) 請先翻閱利未記全書最後的一節—27:34,看看這書寫成的背景。這背景是什麼?
(2) 首三章記錄有關個人獻上的祭:包括燔祭(第一章) 、素獻(第二章) 和平安祭(第三章) 。細讀第一章,試寫下獻「燔祭」特別之處。燔祭究竟是什麼?
1:3-9—牛群中所獻的
(3) 怎樣的牛才可獻上?為什麼?
(4) 獻祭者的責任包括:
a. 按手在牛的頭上:是什麼原故?(可參16:21)
b. 在神面前宰牛:在神面前是什麼意思?
c. 剝牛皮(不用燒)
d. 切牛成塊
e. 洗牛內臟與腿(祭司不用碰)
(5) 祭司的責任則包括:
a. 洒血在壇周圍: 用意是什麼?
b. 放柴與火在壇上
c. 把肉、頭、脂油—即全只牛—全燒在壇上:為何全燒,不留部份給祭司?
(6) 這個人的燔祭,不一定為贖罪,可以為感恩、或還願,但仍需先「贖罪」(1:4) ,原因何在?(有些解經家認為這與約壹1:8-9吻合,你認為怎樣?)
(7) 論到這燔祭時,第9節說:「當作燔祭獻與耶和華為馨香的火祭」。你認為什麼會叫這祭被神看為馨香呢?
1:10-13—從羊群所獻的:其條例與獻牛一樣,除了更清楚的指出宰祭牲是在壇的北邊:
(8) 試列出與獻牛重複之處,看看為何有重複之必要?
1:14-17—獻鳥類:相信是為貧者而設之例
(9) 可能因鳥是細小之故,基本上祭司差不多完全負責一切,除了一樣,還需獻祭者作:是那一樣事情?原因是什麼?
(10) 大致上,個人獻的燔祭的工夫,大部份還是獻祭者作的,除了祭司必作的聖職那部份。這裡可有什麼意思?
(11) 今日你得到的主要的提醒是什麼?你會怎樣應用在你的生命中?
“It is a burnt offering, an offering made by fire, an aroma pleasing to the Lord.” (Lev. 1:9)
As a continuation of Exodus, Leviticus is not simply about the setting of tedious law of sacrifice, mundane civil and criminal law for the Israelites, and is not relevant to us today, it is part of a larger narrative of the covenantal relationship established by God with the people of Israel to be “a kingdom of priest and a holy nation” (Exod. 19:6). Such a priestly people and holy nation has to be distinct from any of the idol-worshipping people and nation of the Ancient Near East. All these rules in Leviticus, therefore, are aimed to
- Reflect the holy character of the God whom they have to worship singularly;
- Set them apart from following the immoral practices of the nations around; and
- To enable them to continually draw close to God to worship and to know Him.
It is for the last-mentioned purpose that Leviticus begins with the giving of instructions concerning sacrifices (in chapters 1-3), because the offering of sacrifices is central to the life of worship of the Lord. While the need to atone for their sin is essential for their being able to draw close to God and is clearly demonstrated in the instructions concerning the offering of animals that are without defect, the need to lay hand on its head as a transfer of guilt, and the shedding of its blood to wipe out their sin, there is another dimension that is crucial to make such an offering “an aroma pleasing to the Lord” which is not right away apparent, and that is being made plain by David subsequently:
“You do not delight in sacrifice or I would bring it; you do not take pleasure in burnt offerings. The sacrifices of God are a broken spirit, a broken and contrite heart, O God, you will not despise.” (Ps. 51:16-17)
Therefore, it is not unwarranted to assume that prayers are actually said, both by the one who makes the offering, especially during the laying of his hand on the animal, and the priests would respond accordingly as well with their prayers of assurance and acceptance on God’s behalf. Wenham is right when he says, “Sacrifice without prayer is useless” (NICOT, Leviticus, 61). Indeed, the obedience expressed in the strict observance of the instructions given, the willingness to make an offering that actually costs money, together with a sincere spirit verbalized in prayers make the sacrifice a pleasing aroma to the Lord.
「祭司就要把一切全燒在壇上,當作燔祭,獻與耶和華為馨香的火祭。」(利1:9)
利未記其實是出埃及記的續集,它不單列出各種好像與今天我們的生活無關的獻祭條例和民事、刑事的律例,更是神與以色列人約的關係的建立與延續的基礎,是一個極重要的描述(narrative) 。為要他們活出作神子民的身份:成為「祭司的國度、聖潔的國民」(出19:6) 。這「祭司的國度、聖潔的國民」是必須與古時近東列國—拜偶像、假神、放縱情慾的列國—有別,從他們中間分別出來。故此,利未記種種的條例是要:
˗ 反映他們所敬拜的獨一真神,耶和華聖潔的屬性;
˗ 把以色列人與列國不聖潔的習俗分別出來;
˗ 使他們單單事奉、敬拜和親近耶和華,並認識祂。
這最後一點是利未記首三章的主題,因為獻祭是以色列人敬拜,就近神的生命的中心。故此一開始,神就給他們個人獻祭的事上,作詳細的指示。
雖然這三章所提到的並非他們每年全會眾要守的贖罪日的獻祭,但卻顯出一個極重要的真理,就是不論所獻何祭,凡欲就近神的,都要先處理自己的罪:這就是那些指定所獻的祭牲必須無殘疾、獻祭者必須按手在祭牲頭上、把血灑在壇的四角等規條所要顯示出來的。這也是提醒我們,神是全然聖潔的。
不過,這首三章所論到的祭卻有一個更重要的同通點,就是它們都是「獻與耶和華為馨香的火祭」。但是否按了條例而獻上,就自然成為「馨香/pleasing」的呢?及後,藉著大衛的口中,我們知道:
「你本不喜愛祭物,若喜愛,我就獻上;燔祭,你也不喜悅。神所要的祭就是憂傷的靈;神啊,憂傷痛悔的心,你必不輕看。」(詩51:16-17)
故此,有解經家指出,在獻祭的過程中,禱告是極重要的一環:獻祭者在按手在祭牲頭上時,就道出獻祭的因由;代神接納這供物的祭司,也作出接納和祝福的禱告。解經家Wenham說得對:「沒有禱告的獻祭是徒然的」(NOCOT, Leviticus, 61) 。故此,嚴謹的遵照律例獻祭,帶著願意「作犧牲」的態度(撒下24:24),加上真誠禱告的心,是叫神喜悅的祭。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The instructions about Cereal offerings stand in the middle of the types of offerings that are meant to be an aroma to the Lord:
Chapter 1: Burnt Offerings
Chapter 2: Cereal Offerings
Chapter 3: Peace Offerings
Again, like burnt offerings, cereal offerings being dealt with in this chapter are offered by individuals, although the official daily burnt offering is always followed by the cereal offering (Numbers 28). The instructions here deal with uncooked and cooked cereal, ending with some miscellaneous instructions.
2:1-3 Uncooked – fine flour
The offerer’s duties:
a. Pour oil and incense on it
The priest’s duties: (same for cooked cereal offerings below)
b. Take a handle of flour + oil + incense
c. Burn as a “memorial portion”
d. Remaining portion belongs to the priests = the most holy part
2:4-10 Cooked
a. Fine flour baked in an oven
- cake without yeast, mixed with oil
- wafer made without yeast, spread with oil
b. Fine flour prepared on a griddle (stir-fry?)
- mixed with oil, without yeast
- crumble it and pour oil on it
c. Fine flour cooked in a pan (fry)
2:11-16 Emphases:
(1) No yeast or honey: commentators in general consider the reason of this prohibition as the avoidance of fermentation
a. What is its spiritual significance?
b. How does it speak to our offering of service to the Lord?
(2) The portion offered is still consumed by fire:
a. What is its spiritual significance?
b. How does it speak to our spiritual worship to the Lord? (See Rom. 12:1)
(3) All grain offerings are to be seasoned with salt:
a. What is the significance of the use of salt as a must in such an offering? (Read Num. 18:19)
b. What other spiritual applications can you think of that may be applicable to your relationship with God?
(4) What practical purpose does cereal offering serve according to v. 3?
(5) Why is it called “a most holy part of the offerings made to the Lord by fire” and not the part burnt?
(6) A distinction is made between cereal offerings made (likely optional) at normal times and that which is made in the harvest festival accompanying the first fruits (Deut. 26). Why is the former qualified as “a pleasing aroma” while the latter is not (Lev. 2:12)? What is the message here?
(7) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
素祭是三種個人可獻的馨香火祭之第二種,不過在祭司每天獻的早、晚燔祭後,祭司跟著亦必獻上素祭的(民數記28) 。這樣的條例分別是有關未烤、已烤和其他有關素祭的吩咐。讓我們先稍為作分析:
2:1-3—未烤的細麵
- 獻祭者的責任:拿油和乳香並細麵
- 祭司的責任(與已烤的細麵一樣) 包括:
a. 把油、乳香,和細麵的一把燒在壇上
b. 這一把是「作為記念」的
c. 餘下是祭司所有,稱為「至聖的」
2:4-10— 已烤的細麵
- 爐烤的餅:
a. 一般的餅,不用酵,調上油;
b. 若是薄餅,不用酵,抹上油。
- 鐵鏊烤的餅:
a. 不用酵,調上油;
b. 分成塊子,澆上油
- 盤煎的餅:用油與細麵。
2:11-16—其他的規條:
(1) 不能燒酵或蜜:一般認為兩者都會引至發酵:
a. 這吩咐是帶著什麼屬靈的重要性?
b. 可怎樣應用在今天我們的事奉上?
(2) 所獻上的雖為素祭,卻要被燒在祭上:
a. 這可有什麼屬靈的意思?
b. 與羅馬書12:1所言吻合嗎?
(3) 所獻上的都要用鹽調和:
a. 其屬靈的意思是什麼?(見民18:19)
b. 你可以怎樣應用在你與神的關係上?
(4) 按第3節的指示,這素祭有什麼實質上的用處?
(5) 為何給祭司那份稱為「至聖」,而非被燒的那份?
(6) 按第12節所言,素祭是可以在獻初熟之物時獻上(申26),但卻不算是「馨香的火祭」,何故?這與獻初熟之物是定規的有關嗎?
(7) 今天你得到的主要的提醒是什麼?你會怎樣應用在你的生命中?
“The priest shall take a handful of the fine flour and oil, together with all the incense and burn this as a memorial portion on the altar, an offering made by fire, an aroma pleasing to the Lord.” (Lev. 2:2)
Although the cereal offering can be made on its own, it is normally offered after the burnt offering, and together, they are considered a pleasing aroma to the Lord.
Given this normal setting, the cereal offering appears to be a response by the offerer to the forgiveness of sins granted by the acceptance by God of his burnt offering. It then is an act of dedication and consecration to the Lord, recognizing Him as his Savior, binding himself to this everlasting covenantal relationship, and committing himself to serve Him.
The offering of fine flour with no yeast and honey is an act of recognizing the fact that one’s sin is forgiven (by virtue of the acceptance of burnt offering by God), and we are approaching the presence of God as forgiven sinners.
The adding of salt is affirmation of our recognition that this covenantal relationship with God as His people is an everlasting one, as affirmed by Numbers 18:19.
While the portion burnt by fire is called the “memorial part” which echoes the accomplished facts of forgiveness through atonement and the everlasting covenantal relationship, the “most holy part” is the portion given to the priest, because that really is the part which signifies the dedication of the offerer to serve the Lord, through ministering to His priests. In a sense, it represents the “living” portion — a symbol of setting apart oneself to serve and live for the Lord. In reality too, it is easier to die for the Lord than to live for the Lord!
「祭司就要從細麵中取出一把來,並取些油和所有的乳香,然後要把所取的這些作為紀念,燒在壇上,是獻與耶和華為馨香的火祭。」(利2:2)
雖然素祭是可以獨立的獻上,但一般而言,是在燔祭之後獻上的。二者都是獻與耶和華為馨香的火祭。在一般的情況下,素祭看來是因耶和華神接納了所獻的燔祭,藉祭牲的血得著赦罪,與神和好,使獻祭者由衷的再獻上的祭。故此,素祭是委身、分別為聖給神的舉動,一方面既承認祂為救贖主;另一方面委身於這永約的關係,立志事奉祂。
所獻上無酵、無蜜的細麫是承認自己罪已得赦的身份,現在是以得赦免的罪人身份就近神。
鹽的調和是對神的信實的表明,承認作為祂的子民之永約的關係(見民18:19) 。
這赦罪和永約的事實,就藉著被火焚燒的那一部份所顯明,故稱為是作記念的(memorial part) (2:9) ;但素祭的剩餘歸給祭司的竟稱為「至聖的」(2:10) 。這正顯出給耶和華獻祭與列邦獻祭給他們的神的分別。他們以為所獻上的是給他們的神「吃掉」,但給耶和華獻上焚燒的,是象徵式的;重要的那部份,反而是藉著神的僕人祭司來吃用,實質的表明獻祭者對神的事奉。換句話說,燒掉的是死的部份;留給祭司的是活的、有生命的部份,故此是「至聖的」。這樣想來,也是真確的:為主死是容易的、為主活才是更寶貴的。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The instructions about peace offering follow that of the burnt offering and cereal offering, because it is also an offering burnt to produce an aroma for the Lord. It is an optional sacrifice which might be given as (a) a confession offering, (b) a free-will offering, and (c) to fulfill a vow (Lev. 7). While this chapter deals with three types of sacrifice, like the burnt offering (cattle, sheep and goats), the instruction for each is almost identical. As a result, we shall reflect on them together.
The criteria:
a. animal without defects
b. can be male or female
The Offerer’s duties:
c. Lay his hand on the head of the animal
d. Slaughter at the entrance of the Tent of Meeting
The Priest’s duties:
e. Sprinkle blood on all sides of altar
f. Burn all fats and inner parts (for lamb, also entire fat tail)
We shall focus our reflection on those parts that are different from or have not been considered in the burnt offering in chapter 1:
(1) In all animal burnt offerings, the blood is drained and is not to be eaten, with part of it sprinkled on the altar. Why is that? (See Lev. 17:1-12, especially vv. 10-12)
(2) Why then is fat not to be eaten either? (See 3:16 and See note below)
(3) What about the kidneys and the intestines: why are they to be burnt?
(4) While the function of the peace offering is still a subject of debate among scholars, how do the following word-meanings help our understanding of this particular kind of offering: (shelamim):
a. Complete (Shalem): hence, a concluding sacrifice
b. A gift (Akk. Shulmanu)
c. Peace (Heb. Shalom)
(5) Unlike the burnt offering:
a. The priests are given certain parts of the sacrifice (the breast and the right thigh according to Lev. 7:31-33); and
b. The worshippers and his family would eat the rest as a festive meal near or in the sanctuary (see Deut. 12:7)
How do all the above and especially that fact that this offering concludes with a meal eaten before the Lord convey the meaning of this “peace offering”?
(6) What is the main message to you today and how may you apply it to your life?
Note: Calvin opines that fat is “the choicest part of animals” and that “the offering of the fat taught them to pay more honor to the services of God; and secondly, it instructed them in abstinence…the part which might have been most attractive to the greedy, was consumed in the fire as a restraint upon their gluttony” (Calvin, II, 335)
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
平安祭的條例與燔祭和素祭相近,是個人「馨香火祭」之一,可出於感恩、還願或甘心(見利7) 。像燔祭一樣,這裡亦把祭牲分三類—牛、羊和山羊。因三類的規條是一樣,讓我們稍作分析,然後一起思想:
祭牲:公、母都可;但必須沒有殘疾。
獻祭者的責任:按手祭牲頭上、在會幕前宰殺。
祭司的責任:灑血在壇的周圍,把脂油和內臟(羊羔則連肥尾巴) 全燒。
(1) 為何在獻上祭牲時,血除用作灑壇,餘下的也盡流,而絕不可吃(3:17) 。為什麼?(可參利17:1-12, 特別是第10-12節)
(2) 為何脂油也不可吃?(參3:16及下註)
(3) 至於腰與肝,為何也要燒掉?
(4) 雖然平安祭的功用仍是眾說紛紜,若按字義,看看你的領受是怎樣:平安祭,即(shelamim) 。按字根可聯到
a. Complete/完結 (Shalem): 最後獻上,叫整個禮儀完成。
b. A gift/禮物 (Akk. 語的 Shulmanu) :甘心的獻上
c. Peace /平安 (希伯來語的. Shalom)
(5) 與燔祭不同之處,在乎:
a. 按7:31-33所澄清,不是全部燒掉,胸與右腿歸祭司;
b. 按申命記12:7所指出,餘下的部份是獻祭者與家人在聖所前(附近) 享用。
按以上所思想的,加上是在神面前一家歡樂享用,這祭為何稱為「平安祭」?
(6) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註:加爾文認為,脂油是「祭牲最上好之部份……把脂油獻上是教導我們把最好的去尊崇、侍奉神;並在乎教導我們要節制……把這對貪食者最吸引的部份用火焚燒,是要我們學節制。」(Calvin, II, 335)
“There, in the presence of the Lord, your God, you and your families shall eat and shall rejoice in everything you have put your hand to, because the Lord your God has blessed you.’” (Deut. 12:7)
Based on the root meaning of the word, shelamim, peace offering appears to be the better translation of this third type of offering that is considered to be an aroma pleasing to the Lord.
The optional nature of this type of offering presupposes a prior and proper relationship between the worshipper and the Lord. However, in the Old Testament such a proper relationship with the Lord is often expressed in a communal setting. As a result, in their expression of their “shalom” with God, the peace offering ends necessarily in a communal meal (Deut. 12:7), with part of the meat given to the priests as well (Lev. 7: 31-33).
This is reason why some scholars prefer to translate this offering as either “shared offering” or “fellowship offering”. The idea of individual peace with God, to the disregard of or apart from the community of God is rather foreign and that is clearly portrayed by this peace offering.
「在那裡,耶和華─你們神的面前,你們和你們的家屬都可以吃,並且因你手所辦的一切事蒙耶和華─你的神賜福,就都歡樂。 」(申12:7)
利未記第三章所論到的第三種馨香火祭稱為「平安祭」,這是原文shelamim, 最貼切的繙譯。
這不是定規要獻的個人祭。獻這祭的人應是那些已與神有正常關係的敬拜者。不過,在舊約論到百姓與神建立關係時,最終著重的是整個以色列民與神的關係。換句話說,這是群體性的,不單是個人性的。故此,在表達他們與神因和好而帶來的平安(shalom) 時,這平安祭在結束時,是與家人親友一起吃用的(申命記12:7) ,更有一部份是歸祭司吃用的(利7:31-33) 。
因這原故,部份解經家把它繙為「分享或團契祭/shared or fellowship offering」;也是合宜的。因為如果單著重個人從神得來的平安,而莫視屬神群體的平安,是不合聖經的教訓的。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) What kind of sin is being dealt with by this offering, which is common to the anointed priest (4:3-12), the whole Israelite community (4:13-21), a leader (4:22-26) and a member of the community (4:27-35)?
(2) The instructions concerning the anointed priest and the whole community are similar, and we shall reflect on them together:
a. What animal is to be used as sacrifice in each case?
b. The initial rituals are similar to those of the burnt offering: the laying of hand on the head of the animal, the slaughtering of the animal. The emphasis is always on “before the Lord”; what is its significance?
c. The blood is sprinkled seven times on the curtain of the sanctuary (i.e. the veil that separate the Holy of Holies from the Holy Place) and on the horns of the altar of fragrant incense (right in front of the veil). What does it signify?
d. It appears that the hide, flesh and other parts of the bull are to be burned outside the camp (which will not be part of the offering that is a pleasing aroma to the Lord), what might be the reason?
(3) The instructions concerning the leader and the members of the community are very similar:
a. What kind of animals can be used in each of the cases? Why should there be a difference in requirement with the anointed priest and the community in this respect?
b. Also, the blood is to be sprinkled on the horns of the larger altar of burnt offerings in the open court, and not on the incense altar in the Place of Holy. Why?
c. Only the fatty parts are burnt, but the rest will be eaten by the priest (as in the case of a peace offering; see 7:31ff). What might be the reason?
(4) What do these instructions collectively teach us about:
a. The seriousness of sins committed inadvertently?
b. The seriousness of sin committed inadvertently by the priests and the leaders of the people?
(5) What kind of sins might you commit inadvertently?
(6) How do you normally look upon them?
(7) How should you look upon them now?
(8) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
(1) 這裡的贖罪祭雖分為受膏的祭司(4:3-12) 、為以色列全會眾(4:13-21) 、 為官長(4:22-26)、和為民(4:27-35) ,但卻是單為那種罪而設的?
(2) 為受膏祭司和全會眾的條例是非常相似的,讓我們一起思想:
a. 所指定的是什麼祭牲?
b. 頭一部份的規則與燔祭差不多:按手在祭牲頭上,宰殺祭牲。這裡都是說:「在耶和華面前」。其意思是什麼?
c. 血則是要彈在聖所與至聖所相隔的幔子七次,並抹在聖所的香壇的四角,這有什麼重要的意義?
d. 皮,肉和牛的其他部份則不能在會幕焚燒,乃在營外焚燒(故此不算作馨香祭) ,原因可能是什麼?
(3) 至於官長與百姓的條例也相仿:
a. 各用的祭牲又是什麼?為何與祭司和全會眾的不同?
b. 血則是抹在聖所外的燔祭壇的四角。為何有這樣的不同?
c. 像平安祭一樣,只是脂油被燒掉,其他部份則歸祭司。原因可能是什麼?
(4) 這四類的贖罪祭,總結起來,教導我們:
a. 該怎樣看待就是誤犯的罪?
b. 神是怎樣看待和處理不同身份所犯的錯呢?特別是聖職人員,和影響全會眾的罪?
(5) 用點時間來自省:你可有隱而未現之惡嗎?
(6) 你一般是怎樣處理自己誤犯之錯?
(7) 如今,你該怎樣處理這些罪?
(8) 今天你得到的主要的提醒是什麼?你會怎樣應用在你的生命中?
“In this way, the priest will make atonement for them, and they will be forgiven.” (Lev. 4:20)
The fourth kind of offering dealt with in Leviticus is sin offering which is meant to atone for sins committed inadvertently. Moses goes into details in recording the different procedures prescribed for such kind of offence committed by the anointed priest, the community, the leader and the member for the community.
Such seriousness in dealing with sin committed inadvertently clearly reveals the holiness of our God — whether we sin willfully or inadvertently, we sin, and wages of sin is death (Rom. 6:23). Therefore, if we wish to enter into the presence of the Lord, we need to atone for our sins. Praise God that we do not have to go through these tedious exercises in order to reconcile with God. Our Lord Jesus has become the sacrificial lamb that has taken away our sins (Jn. 1:29).
However, there are differences in the instructions prescribed for the anointed priest (and the community) and those for a tribal leader or member of community in that
- The type of animal is different: a young bull for the former and a female goat or lamb for the latter. According to most commentators, this signifies greater seriousness attributed to the sin committed by the anointed priest and the community;
- This relative degree of seriousness is also seen in where the blood of the animal is to be sprinkled. The veil and the altar of incense are both located within the Holy Place, with the veil separating the Holy Place form the Holy of Holies. In other words, the sin of the anointed priest and the community, by virtue of who they are, has polluted and defiled the most sacred place; and
- As a result, as much as the burning of the animal sacrifice, the offering can only atone for the sin and receive forgiveness from God, but it cannot be counted as a pleasing aroma to the Lord, and thus the rest of the carcass of the animal has to be burnt outside of the camp on the ash heap.
Note: it is generally believed that the anointed priest means the high priest, and the “community” refers to a defined group of people in ancient Israel with representative and legal functions (not unlike the Sanhedrin).
「祭司要為他們贖罪,他們必蒙赦免。」(利4:20)
利未記在論及三種甘心獻上的馨香火祭之後,在第四章就論到犯罪後必須獻上的祭。不過這「贖罪祭」是為「誤犯」或「隱而未現」的罪所獻上的;而詳細的規例,也分為是為受膏的祭司(似指大祭司) 、全會眾、官長和一般百姓所定的。
這些嚴格的規定,表明神對罪看得甚為嚴重,甚至是誤犯的也是如此,因為始終「罪的工價乃是死」(羅6:23) 。故此,若想到神面前來,罪先要得被贖。不過,我們今天不用勞師動眾的來為自己的罪而獻上這祭,因為主耶穌已一次過的為我們的罪作了挽回祭。我們只要藉著禱告認我們的罪,不但罪得赦免(約壹1:9) ,我們更可以「只管坦然無懼的來到施恩的寶座前,為要得憐恤、蒙恩惠,作隨時的幫助」(來4:16) 。
不過,明顯地,在為受膏的祭司和全會眾獻「贖罪祭」的條例是比為官長和百姓所獻的遠為嚴格:
˗ 就是所規定獻上的祭牲也是不同的。前者要獻公牛,後者要獻公山羊或母山羊。公牛當然比山羊貴重得來。這就表明神對受膏的祭司和全會眾的罪的看重;
˗ 神對受膏的祭司和全會眾的罪的看重,更從血須彈在相隔至聖所和聖所的幔子上七次,並把血抹到「至聖」的香壇的四角(出30:10) 上顯出來。是的,作為神僕、祭司和全會眾(原文是指公會領袖) 所犯之罪是直接叫全民與神隔絕。
不過,無論是為受膏的祭司、為全會眾,為官長或是為百姓的罪所獻的,都是因罪而獻,是必須的,是無可誇的,故此,不能算為「馨香的火祭」。