利未记

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 5

This week we will continue to study the Book of Leviticus. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

5:1-13: Continuation of “Sin Offering” committed by individuals of 4:27-35

While the kind of unintentional sin covered previously appears to be a violation of the “expressed” commands of the Lord:

(1) What is the first type of sin covered in v. 1?

(2) What is the second type of sin covered in v. 2?

(3) What is the third kind of sin covered in v. 3?

(4) What is the fourth kind of sin covered in v. 4?

(5) Which of the four above, in your opinion, is a more serious, wicked sin?

(6) Why then are they grouped together?

(7) Apart from the offering specified, what has to precede the making of the sacrifice according to v. 5?

(8) What is the specified animal for sacrifice? Why can it be substituted by two doves or two young pigeons?

(9) What if he cannot even afford two doves or pigeons:

a. How then could it act as a sin offering if no blood is being sprinkled and poured out?

b. In order to act as a sin offering, why can’t oil or incense be put on the flour? (2:12)

5:14-19: Guilt Offering

(10) The unintentional sin being covered here is in regard to the Lord’s “holy things”. According to Leviticus 22, offerings made to the priests are called “holy things” and in chapter 27, things dedicated to God are “holy things”, which include animals, houses, land and tithes. In general, it is sin committed concerning the things that are already, or meant to be dedicated to the temple or the priests. Can you think of any contemporary equivalent that you might “inadvertently” commit in this respect?

(11) The “guilt offering” differs from the “sin offering” in that the emphasis seems to be on “compensation” (hence, some call it “reparatory offering”): Apart from the specified offering of a ram, what else is required of the sinner? Why?

(12) What is the main message to you today and how may you apply it to your life?

Note: In general, scholars consider the sin covered under 5:17-19 is in the same category of unintentional sin against the “holy things”, either as an reiteration or expansion or a “catch-all” provision.

經文默想
利未記第5章

本週我們繼續研讀利未記;請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

5:1-13:

4:27-35是為百姓誤犯的罪所獻上個人的贖罪祭,這裡是屬同類的贖罪祭,不過所贖的罪則有所不同(和合本以它為贖愆祭):

(1) 1節論到什麼樣的罪?

(2) 2節呢?

(3) 3節呢?

(4) 4節呢?

(5) 以上四種罪,你認為那一種最嚴重?

(6) 為何把這四種罪歸為一類?

(7) 在獻祭之前,獻祭者(5:5) 當作何事?

(8) 當獻上什麼祭牲?為何可以用班鳩或雛鴿取代?

(9) 若連班鳩或雛鴿也無能力獻上,那該怎辦?

a. 既無血可流,何來贖罪?

b. 既為贖罪祭,為何不能加上油和乳香?

5:14-19: 贖愆祭是有關無意地干犯「聖物」之罪:

(10) 按利未記第22章所載,獻給祭司那份是稱為「聖物」;第27章則稱歸神之物為「聖物」,包括什一的奉獻、牲畜、金錢、房產等。以今天的生活為例,你可以想到我們可能怎樣的「無意地干犯聖物」呢?

(11) 贖愆祭與贖罪祭的主要分別似乎在於要作「償還」(故有稱之為償還祭”) :因此,除獻上公綿羊外,犯罪者尚要作什麼?

(12) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

註:解經家一般以5:17-19所指的,是5:14-16誤犯「聖物」的重複或澄清。

Meditative Reflection
Sacrifice is Prayer

“If anyone is guilty in any of these ways, he must confess in what way he has sinned…”” (Lev. 5:5)

As we consider the different kinds of sacrifice commanded by the Lord through Moses to the people and the priests, we may sometimes find it confusing. It should be comforting to know that even scholars have very different opinions in their precise classifications and meanings. But one thing is clear, God has never meant any sacrifice as a mere ritual, and Outram is right in saying that “Prayer was a certain kind of sacrifice, and sacrifice a certain kind of prayer.” (D&K, Leviticus, 501)

This is also a good reminder to us that even our “daily devotion” is not a ritual, but a “certain kind of prayer” offered to the Lord we love. As such, we have divided our Devotional Guide into Adoration, Confession, Thanksgiving and Intercession which is affirmed by Robert M’Cheyne whose life and work had touched many Christians, including Charles Spurgeon:

“There is a fearful tendency to omit confession, proceeding from low views of God and His law — slight views of my heart and the sins of my past life. This must be resisted. There is a constant tendency to omit adoration, when I forget to whom I am speaking — when I rush heedlessly into the presence of Jehovah, without remembering His awful name and character — when I have little eyesight for His glory, and little admiration of His wonders. “Where are the wise?” I have the native tendency of the heart to omit giving thanks. And yet it is specifically commanded in Phil. iv. 6. Often when the heart is selfish-dead to the salvation of others — I omit intercession. And yet it especially is the spirit of the Great Advocate, who has the name of Israel always on His heart.

“Perhaps every prayer need not have all these; but surely a day should not pass without some space being devoted to each.” (The Life of Robert M’Cheyne, p.181)

靈修默想小篇
獻祭是禱告、禱告是獻祭

「他有了罪的時候,就要承認所犯的罪。(5:5)

當讀到神藉著摩西吩咐有關各種祭禮和不同的條例時,有時我們會感到有點困惑。不過,或許你會感到安慰的,就是解經家們,對各種祭禮的分類和解釋都是眾說紛紜的。不過,有一件事是肯定的:神絕對不希望這些獻祭只是虛有外表的儀式。就如Outram所言:「禱告是一種祭、而獻祭就是一種禱告」(K&D, Leviticus, 501)

是的,就是我們每天的靈修,都不要是一個習慣或禮儀,而是「一種禱告」,是給予神的愛祭。就是這個原故,我們特別把這個靈修指引的禱告部份,分為敬拜、認罪、感恩和代求的不同部份。這正是Robert M’Cheybe對我們的提醒。他是十九世紀神所重用的僕人;他的生命深深影響不少信徒,包括司布真在內:

「有一個極可怕的傾向,就是忽略認罪。這是出於對神和祂律法的輕視輕忽的看我們的內心和過去所犯的罪。這是一定要抗拒的。

又有一個經常的傾向,是忽略了敬拜,就是我忘記了是向誰說話總是匆匆忙忙的進到耶和華面前,沒有記著祂的可畏的名和屬性我就會不著眼看祂的榮耀、不察覺祂的奇妙。

智慧人在那裡?我的心亦有愚昧的傾向,忘記獻上感恩,雖然這是腓立比書4:6特別的吩咐。

常常也因我心中的自私,以至不理顧別人的救恩我忽略了代求。這卻是那位偉大中保的特別心意,祂常把以色列的名字放在心頭。

或許不是每一次禱告都要包括這些,但在一天將盡時,我們總要有空間,專注其中的一樣。」

(The Life of Robert M’Cheyne, 181)

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 6

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

6:1-7: It deals with intentional fraud against one’s neighbor

(1) List the various sins detailed in this section. Have you ever committed such a sin? Before or after you have become a Christian?

(2) Apart from having to “return what he has stolen, taken by extortion or what was entrusted to him, or the lost property he has found, or whatever it was he swore falsely about (in order to possess it)”:

a. What is he to do to make restitution?

b. What is he to do to make atonement before the Lord?

c. Why is such a “guilt offering” different from a mere “sin offering”?

d. What might be the message or emphasis of a guilt offering?

6:8-30: Elaboration of instructions to the priests concerning burnt offering, cereal offering and sin offering: since the detailed instructions have already been given concerning these sacrifices, especially concerning the duties of the offerers, these are instructions applicable mainly to the priest. Therefore, we shall focus on the additional emphases for the priests in our reflection:

(3) Burnt offering (6:8-13): try to see the importance and spiritual implication of each of the following emphasis:

a. Burnt sacrifice to remain on the altar throughout the night till morning: that might mean that it has to be burnt totally to ashes, without being removed prematurely;

b. Fire of the altar must be kept burning continually by adding firewood day and night: that means the altar fire is burning perpetually;

c. Priest must put on a holy dress, including undergarment during the ceremony: the emphasis is the putting on the entire priestly dress in the offering of the sacrifice;

d. Except when disposing ashes outside the camp: i.e. when the priest leaves the compound of the Tent of Meeting

(4) Cereal Offering I (6:14-18): again, try to reflect on the importance and spiritual implication of each of these emphases:

a. Aaron and sons must eat their portion without yeast;

b. And also in a holy place within the courtyard of the Tent of Meeting;

c. It is “most holy”: whatever touches them will become holy;

d. Only male descendants may eat.

(5) Cereal Offering II (6:19-23): offered on the day of the anointing of Aaron and his sons as priests (which, according to Jewish traditions, was to be continued on a daily basis by the High priest so anointed): reflect on these special instructions applicable to the priest’s own offering:

a. A total of 1/10th of an ephah, half in the morning and half in the evening;

b. To be cooked on griddle — mixed with oil, presented in broken pieces;

c. To be prepared by Aaron’s successor;

d. Must be burnt completely, nothing to be eaten.

(6) Sin offering (6:24-30): reflect on the significance and spiritual implication of each of these emphases:

a. Slaughtered where burnt offering is slaughtered: as most holy;

b. Priest eats his portion in a holy place within the courtyard of the Tent of Meeting;

c. Whatever touches that portion will become holy;

d. Must wash garment spattered with blood in a holy place;

e. If a clay pot was used to cook the meat: must be broken;

f. If a bronze pot was used: must be scoured and rinsed;

g. Only male descendants can share the meat;

h. But meat with blood meant for sin offering must be burnt, not eaten.

(7) What is the main message to you today and how may you apply it to your life?

經文默想
利未記第6章

請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

6:1-7: 有關故意虧負鄰舍的罪

(1) 試詳列這裡所提的罪。你有否(在信主前後) 犯過其中的罪?

(2) 除了要「如數歸還」外,犯罪者:

a. 尚要作什麼賠償?

b. 要獻什麼來贖罪?

c. 基本上這贖愆祭與贖罪祭的主要分別是什麼?

d. 其中對我們的信息是什麼?

6:8-30: 其實,第一至三章已詳述燔祭、素祭和贖罪祭之條例,這裡則主要把祭司的責任更詳盡的列明。故此,我們反思的重點只集中在前文和有提到的要點:

(3) 燔祭 (6:8-13) :以下數點可有什麼屬靈意思和重要性?

a. 燔祭要留在壇上到天亮:可能要祭物完全被焚燒成灰,不至過早被挪去;

b. 壇火要常常(早、晚加柴) 燒著;

c. 祭司一定要穿上全副「制服」(特別是內褲) 來獻祭事奉;

d. 但在棄置灰燼時,必須穿上別的衣服。

(4) 素祭 I (6:14-18): 以下數點可有什麼屬靈意思和重要性?

a. 亞倫子孫必不可攙酵而吃;

b. 必須在聖處吃;

c. 所得之份為「至聖」,摸者(指亞倫子孫以外者) 都要成聖(不是一件好事,因歸神之物是被燒盡的!)

d. 只有男丁才能吃!

(5) 素祭II (6:19-23) :是亞倫受膏那天的條例 (按猶太傳統,這個素祭是祭司自此天天獻上的) :以下數點可有什麼屬靈意思和重要性?

a. 供物是細麵伊法十分之一、早晚一半的獻上;

b. 在鐵鏊上用油調和,烤好後分成塊子的獻上;

c. 是承接亞倫為受膏的祭司所獻(或許應譯為所預備)

d. 是全燒的,不為吃用的。

(6) 贖罪祭(6:24-30) :以下數點可有什麼屬靈意思和重要性?

a. 像燔祭牲一樣,同一地方宰殺,為「至聖的」;

b. 祭司要在聖處吃(他的份)

c. 凡摸這祭肉的要成為聖(即不能亂摸)

d. 血沾的衣服需在聖處洗淨;

e. 煮祭物的瓦器要被打碎(不可再用)

f. 若是銅器則需擦磨,涮淨;

g. 只有男丁才能吃;

h. 帶血的祭物不可吃,要被焚燒。

(7) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
TrueRepentance involves Restitution

“(W)hen he thus sins and becomes guilty, he must return what he has stolen or taken by extortion, or what was entrusted to him, or the lost property, he found, or whatever it was he swore falsely about. He must make restitution in full.” (Lev. 6:4-5)

So far, we read that sin offering deals with unintentional sin, and judging from the requirements concerning the type of animal sacrifice and the procedures of sacrifice, it appears that such kind of sin committed by the highest priest or by the community (as represented by the Sanhedrin leaders) is considered a much more serious crime than that committed by a tribal leader or any lay person (chapter 4).

Some scholars have classified 5:1-13 as part of a new category of sacrifice, called guilt offering. Based on its position being right after the sin offering of a lay person (and remember, the original Scriptures do not have chapters and verses), I have followed the classification of other scholars in seeing it as a continuation of the sin offering of a lay person of unintentional sins of a more specific nature, except that for the poor who sacrifice birds or flour. Their offering is split into two parts, one part is burnt as sin offering, the other part, either is burnt as a burnt offering (in the case of a bird), or is given to the priest (in the case of flour).

Following the classification of the latter type of scholars, I consider 5:14-6:7 as dealing with the another type of sacrifice, namely the guilt offering which deals with both (a) unintentional sin against the “holy things”, and (b) intentional defrauding of one’s neighbor. Judging from the nature of the sin and the requirement for such a sacrifice, it will be wrong to assume that these sins so dealt with are of a kind less serious than those dealt with by the sin offering. The opposite is true in that

(1) Even though it is unintentional, the first type of sin that requires the sacrifice of a guilt offering is sin that is committed against “the Lord’s holy things”: as it is intentional, the punishment would have been death, like the sin committed by the two sons of Aaron, which was directly against “the Lord’s holy things” — the offering of unauthorized fire (10:1-3).

(2) The second type of sin that requires the sacrifice of a guilt offering is sin that is committed intentionally to defraud the property of one’s neighbor (6:1-7); and

(3) In both cases, apart from the requirement of the sacrifice of an animal (a ram, in both cases), they must make restitution at the appropriate value of the original amount plus 20%.

The third feature highlighted above is the unique feature of a guilt offering and that is atonement of sin before the Lord, and it is not enough. One has to make restitution for the things that one has taken away, whether from the priest or from your neighbor. Making atonement for one’s sin without repaying the person one has defrauded is not true repentance. This, Zacchaeus understood very well, as he came to true repentance and belief in Jesus Christ, he said, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” (Lk. 19:8) While the law requires 20%, he was willing to pay 400% as restitution. His was true repentance!

靈修默想小篇
真正的悔改是需要包括償還的

「既犯了罪,有了過犯,就要歸還他所搶奪的,或是因欺壓所得的,或是人交付他的,或是人遺失他所撿的物,或是他因甚麼物起了假誓,就要如數歸還,另外加上五分之一,在查出他有罪的日子要交還本主。(6:4-5)

我們讀到贖罪祭的條例,知道是與誤犯的罪有關的。再從其條例與其他的有分別,就明顯的看到受膏的祭司和全會眾(即以公會領袖為首) 所犯的罪是比官長和普通百姓所犯的被神視為更嚴重(4)

一些解經家(包括和合本的繙譯者) 5:1-13的祭列入新的類別,稱為贖愆祭。但鑒於這段是緊接第四章末所論到普通百姓所誤犯的罪(要記得原本聖經的經卷是沒有章節之分) ,我同意另外一些解經家的意見,把它仍歸贖罪祭來處理這些實例性的誤犯罪。與前者不同的是,貧者可以用鳥類和細麫作祭物。在這情況下,祭物則分為二:一半被焚燒作祭贖罪;另一半作燔祭(如果祭物是鳥類) ,或歸祭司(如果祭物是細麫)

按這樣分類,5:14-6:7才是贖愆祭的條例。所處理的是(1) 犯「聖物」的罪和(2) 刻意虧負鄰舍的罪。按著對這些罪的形容,它們絕對不是比贖罪祭所處理的罪為輕。原因是:

1. 贖愆祭第一類處理的罪,雖然也是誤犯,卻是干犯了「聖物」。如果這種罪是刻意犯的話,刑罰是死亡,就像亞倫兒子獻「凡火」所帶來的後果(10:1-3) ,因為干犯的屬神的聖物;

2. 贖愆祭第二類處理的罪,不是誤犯,乃是刻意虧負鄰舍的罪;

3. 在處理這兩種罪時,除了要獻上一隻公綿羊外,更要償還另外五份之一。

以上的第三點是贖愆祭的特點,給我們知道在虧負別人的時候(包括屬祭司的聖物) ,單是向神求赦罪是不足夠的,我們還要給所虧負的人作償還;這才是真正悔罪的表現。否則,我們的認罪是虛假的。撒該就深明這個道理;當他真正悔罪並相信耶穌時,他說:「主阿,我把所有的一半給窮人,我若訛詐了誰,就還他四倍」(19:8) 律法只要求加五份之一,他卻還夠四倍。這是真正悔改的表現!

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 7

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

(1) 7:1-10: Instructions to the priest—the guilt offering: there are no new instructions, but emphases or clarifications only, which include:

a. It is the most holy offering;

b. Slaughtered where the burnt offering is;

c. Blood to be sprinkled against all sides of the altar;

d. Fats and inner parts must be burnt;

e. Portion for priests are to be eaten by male descendants of priest’s family only;

f. And to be eaten at a holy place.

g. Priest is to keep hide and for cereal offerings, portion cooked or uncooked.

What might the reason for the above repetitions of those described in chapter 5? Why is guilt offering referred here as “the most holy”?

(2) 7:11-21: Instructions to the priest — on Fellowship offering. Many more details are given to clarify those in chapter 3:

a. Three reasons are given for the making of Fellowship offerings, what are they? Because of these three reasons, Calvin calls it, “the sacrifice of prosperities”, do you agree? Why or why not?

b. In addition to the normal sacrifice made during Fellowship offerings, what are the four types of cakes to be offered, and to be given to the priests?

c. As for the first kind of Fellowship offering, that of Thanksgiving, the meat portion which is not burnt must be eaten on the same day, none to be left till the next morning; while the meat for vow or freewill Fellowship offering may be left over to be finished on the next day, but none can be left till the third day and has to be burnt up: why might there be such a difference?

d. If eaten beyond the time limit:

i. The offering will not be accepted: why?

ii. The offerer will not be credited: not credited with what?

iii. The offering becomes impure (Hebrew word means “it stinks” or “it is rotten”): any practical reason other than spiritual ones?

iv. The eater will be held responsible: while not being spelt out, what might this mean?

e. Meat in contact with unclean things cannot be eaten, but must be burnt up: Why?

f. Unclean person who eats meat so offered must be cut off: why should the punishment be so severe?

(3) 7:22-27: Prohibition against eating fat and blood reiterated: what is the consequence of such a violation? Why would the punishment be so severe? (Calvin opines that the prohibition against the eating of fat, “was an exercise of piety…because He had assigned to Himself”)

(4) 7:28-38: Clarification of the priest’s share in Fellowship Offering in that (i) the breast is given to priest as a wave offering and (ii) the right thigh is given to priest as a contribution:

a. What is the purpose of such a regular giving to the priest?

b. What might the “waving” of the breast signify?

(5) What is the main message to you today and how can you apply it to your life?

經文默想
利未記第7章

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) 7:1-10: 贖愆祭祭司的責任:與上文的贖愆祭的條例一樣,沒有新的加增;就讓我們思想重複之處的意義何在,包括:

a. 這祭是至聖的?

b. 宰在燔祭牲被宰之處?

c. 血要灑在壇的四周?

d. 脂油和內臟要燒在壇上?

e. 只有祭司家中男丁才可吃(祭司之份)

f. 要吃在聖處?

g. 祭司的份包括祭牲的皮和部份的素祭、已烤或未烤的在內?

(2) 7:11-21: 平安祭祭司的責任:上文(即第三章)的規條外加增不少的條例,加以澄清:

a. 這裡告訴我們獻平安祭的三個主要原因是什麼?

b. 因這三個原因,加爾文稱平安祭為「福樂祭/prosperities offering」。你同意嗎?

c. 除平安祭當獻之物外,這樣提到那四種餅?是歸誰的?

d. 獻平安祭的原因不同、所獻的祭牲吃用的條例又有什麼不同?原因何在?

e. 為何「過時」吃用:

i. 必不蒙悅納?

ii. 所獻不算為祭?

iii. 甚至吃用的要承擔罪孽?

(註:可憎厭是爛臭之意—stinks or rotten)

f. 挨了污穢物之祭肉不能吃,要焚燒:何故?

g. 不潔者吃祭肉必從民中剪除:為何如此嚴厲?

(3) 7:22-27: 重申吃脂油和血的禁例如何處理干犯者?為何如此的嚴厲?(參下註)

(4) 7:28-38: 澄清平安祭屬祭司的那部份,即搖祭的胸和舉祭的右腿:

a. 這些是祭司「永遠的分」是什麼意思或用意?

b. 你認為搖和舉可能有什麼用意?(解經家的意見是不一致的!)

(5) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

註:參利未記17:10-13。至於不能吃脂油方面,加爾文認為是敬虔的操練……因脂油是單屬神的

Meditative Reflection
Worship in Holiness

“But if anyone who is unclean eats any meat of the fellowship offering belonging to the Lord, that person must be cut off from the people.” (Lev. 7:20)

As we continue to read and reflect on the more detailed instructions for the priests concerning the various types of offerings already considered in the previous chapters, it is not easy to understand every emphasis being made or the reason behind some of the differences. For example:

a. Why does the meat portion, not burnt up for Fellowship offering made out of thanksgiving, has to be eaten on the same day while the meat offered as a result of a vow and freewill can be left over till the next day?

b. Why do the first three kinds of cakes that accompany the Fellowship offering have to be without yeast, and yet the last kind can be made with yeast? And

c. Why does the breast have to be waved before it is given to the priest, while the right thigh does not have to be?

Many commentators work very hard trying to give the most probable explanations, but I find Calvin’s advice very wise in this respect:

“It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient” (Calvin, II. 371)

However, given the details so emphasized and the stern warnings against their violations, at least one message is loud and clear, and that is God is holy. While the many kinds of sacrifices express His desires for us to draw close to Him, but the reality remains that:

- Our sin does not only prevent us from coming into His presence, but draws His wrath if it is not properly dealt with and atoned for;

- Therefore, we need to come before Him to worship with deep reverence, maintaining a holiness that is inside-out; and

- As Calvin also points that in our worship “how earnestly we should avoid all temerity and audacity in invention” (Calvin, II, 374) — indeed, we should avoid doing anything that draws our attention to men or ourselves in our worship.

靈修默想小篇
聖潔的敬拜

「只是獻與耶和華平安祭的肉,人若不潔淨而吃了,這人必從民中剪除。(7:20)

當我們繼續研讀對祭司更詳盡,有關各種不同獻祭的條例時,特別與前幾章已提到的條例作比較時,實在不容易明白現在所特別重複的意思是什麼,或是各種條例的分別用意何在。就如:

a. 為什麼因感恩而獻的平安祭,祭司可吃用的肉必須一天內吃用,而因還願或甘心獻的祭肉卻可多留一天?

b. 為何首三樣隨平安祭獻的餅必須無酵,但最後的餅卻用有酵的?

c. 為何祭牲的胸特別作搖祭,而右腿似乎不用如此?

解經家盡了心思,作出不同的解釋。不過,加爾文的見解很有智慧:

「當然,神一定有原因對一些較嚴緊、對別的較通容,但是現今去求理解不知的事情,而對敬虔無關的,是不合宜,亦無益的」(Calvin, II, 371)

不過,在這些重複和嚴厲的條例的背後,有一個信息是非常清晰的,就是神是至聖的。雖然各種的獻祭表明神甚願意我們親近祂,而事實是:

- 我們的罪不但攔阻我們就近神,而且若不處理(即贖罪) ,更會招來神的震怒;

- 因此,來到祂面前敬拜、事奉,是需要帶著敬虔的心,更要保持內外的聖潔;

也因如此,加爾文更指出,我們敬拜時,「雖然是極認真的,卻要避免鹵莽和愚勇的創作」(Calvin, II, 374) 是的,在敬拜中,我們要避免作任何的事情,把注意力挪移到任何人的身上。

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 8

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

The Ordination of Aaron and His Sons:

The concluding verses of the last chapter tell us that the regulations concerning the various kinds of offerings were given by the Lord to Moses on Mount Sinai “on the day he commanded the Israelites to bring their offerings to the Lord” (7:37-38). In order that these offerings could be presented, now Moses had to officially ordain Aaron and his sons to perform their duties. The ceremony and its preparation are being summarized below for reflection.

8:1-4: The Gathering

(1) Who were gathered for such a ceremony and where?

(2) What were to be brought together for the ceremony?

8:5-9: The Preparation

- Aaron (the high priest) and his sons (his assistants) washed themselves with water:

- Moses helped put on the priestly garment on Aaron which included these items:

a. Tunic

b. Robe

c. Ephod – tied with the waistband

d. Breastplate (with names of 12 tribes) with Urim and Thummim in it

e. Turban with the sacred diadem (names of 12 tribes)

(3) This was the first time they put on their priestly garment: how would Aaron and his sons feel?

(4) How would the assembly feel looking at Aaron so dressed?

8:10-13: The Ceremony — Part 1 : the consecration

- Moses consecrated the tabernacle and everything in it by anointing them with oil:

- Moses sprinkled the altar seven times with oil

- Consecrated the altar, all its utensils and the basin with its stand with oil:

- Moses consecrated Aaron by anointing his head

- Moses dressed Aaron’s sons with priestly dress

(6) With such an elaborated ceremony, how do you understand the meaning and importance of consecration?

(7) How should we approach our worship of and service to the Lord?

(8) Read Psalm 133:2 to get a sense of how the psalmist views this ceremony.

8:14-29: The Ceremony — Part 2: the offerings for Aaron and his sons

- Sin Offering (8:14-17): the sacrifice of a bull—for atonement of sin as in chapter 4

- Burnt Offering (8:18-21): the sacrifice of a ram — as a pleasing aroma as in chapter 1

- Ordination Offering (8:22-29): the sacrifice of another ram (in essence, a peace offering)

a. With blood put on Aaron’s right earlobe, thumb of right hand and big toe of right foot (same with Aaron’s sons)

b. Sprinkled blood against all sides of the altar

c. Put a cake of bread + one made with oil and water + a wafer on the fat, inner parts and right thigh of ram, and laid on the hands of Aaron and sons who waved them before the Lord (as a wave offering)

d. After they are waved, Moses put them on top of the burnt offering and burnt them as “ordination offering”, also as a pleasing aroma to the Lord.

e. Breast of ram belonged to Moses and was waved as a “wave offering”

(9) What might be the necessity and meaning of the sin offering and the burnt offering that preceded the actual ordination offering?

(10) How might we apply this necessity and meaning to those who serve the Lord today?

(11) When it comes to the Ordination Offering, what might be the meaning of putting of blood on the earlobe, thumb and big toe of Aaron and his sons?

(12) Are there any other parts of the ceremony that carry significance to you?

8:30-36: The Ceremony — Part 3: Final Act

- Moses consecrated Aaron and his garment with oil and some of the blood from the altar (same with his sons)

- Aaron and sons cooked and ate meat (left from the Ordination ram) at the entrance of the Tent of Meeting together with bread so brought

a. Left-over meat and bread burnt

b. Remained at the entrance for seven days till the end of the ordination

c. All done for their atonement, and

d. So they “will not die”

(13) Serving the Lord as priests should be such joy, why does it also seem to be such a fearful event?

(14) What is the main message to you today and how may you apply it to your life?

經文默想
利未記第8章

請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

膏立亞倫和他的兒子:上一章在結束時告訴我們,各樣獻祭的條例都是耶和華在西乃山吩咐摩西,要他「在西乃曠野吩咐以色列人獻供物給耶和華之日說的」(7:37-38) 。然而,要獻上供物之先,必須膏立亞倫和眾子作祭司。讓我們按其步驟,稍作思想:

8:1-4—召集

(1) 祂召集什麼人?

(2) 行禮需要用的包括什麼?

8:5-9—禮前的準備:試思想其中的屬靈意思:

(3) 摩西先用水洗亞倫和他的兒子;

(4) 摩西給亞倫穿上:

a. 內袍;

b. 腰帶;

c. 外袍;

d. 繫上以弗得;

e. 戴上(有以色列十二支派名字的) 胸牌,內放烏陵、土明;

f. 聖冠。

(5) 這是亞倫和兒子首次穿上這輝煌而莊重的聖衣。你認為他們有什麼感受?

(6) 百姓也是首次看到這套衣飾,他們會有什麼感受?

8:10-13 —儀式的第一部份:成聖禮試思想其中的屬靈意思:

(7) 摩西用油抹帳幕和其中所有的,使其成聖;

(8) 摩西用膏油彈祭壇七次;

(9) 用油抹壇一切器皿、洗濯盆、盆座等,使其成聖;

(10) 倒油在亞倫頭上;

(11) 再給亞倫兒子穿上聖衣。

(12) 以上一切叫我們明白到什麼?

(13) 這對我們今天在神的殿中敬拜、事奉有什麼提醒?

(14) 參閱詩篇133:2,看看詩人對這儀式的感受是什麼?

8:14-29 —儀式的第二部份:為亞倫和兒子獻祭

- 贖罪祭(8:14-17) :獻公牛贖罪

- 燔祭(8:18-21) :獻公綿羊作馨香燔祭(見第一章)

- 承接聖職祭(8:22-29): 獻第二隻公綿羊(實是平安祭)

- 抹血在亞倫右耳垂、右手和右腳的大拇指上(同樣再抹亞倫的兒子)

- 灑血在壇的四周;

- 放一個無酵餅+一個油餅+一個薄餅在脂油和右腿上:再放這些在亞倫和兒子的手上作搖祭;

- 跟著把這些燒在祭上作馨香火祭。

(15) 在承接禮前先行獻上贖罪祭和燔祭有什麼意義?

(16) 對今天事奉神的人有什麼提醒?

(17) 在承接禮中抹血在亞倫和兒子右耳垂、右手和右腳的大拇指上的用意是什麼?

8:30-36 —儀式的第三部份:結束部份

- 摩西用油和血使祭司的衣服成聖

- 亞倫和兒子在會幕門口煮肉,並與餅同吃:

- 把剩下的肉和餅焚燒;

- 留在會幕七天。

(18) 這應是大喜之日,為何總結時說:「今天所行的,都是耶和華吩咐行的,為你們贖罪……免得你們死亡」;好像這是叫人懼怕的日子?

(19) 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?

Meditative Reflection
A Most Holy Privilege

“He poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.” (Lev. 8:12)

The ordination of Aaron and his sons was meant to be a very joyous occasion, however, one cannot get a sense that as the account of Leviticus 8 seems to convey more of a sense of fear and rigidity. This was perhaps unavoidable in that Aaron and his sons had never had the experience of being in the direct presence of the Lord, let alone serving as priests to represent the people before God. At the same time, Moses knew his brother and his family very well, and he wanted not only to comply with every regulation commanded by God, he also knew the consequence of taking the Holy God and His commandments lightly (which two of Aaron’s sons eventually did!) However, such fear had turned to great joy upon their first encounter with God’s presence through their ministry before the Lord (9:24).

However, this solemn occasion of the ordination of Aaron and his sons serves as an important reminder to us who serve the Lord today. In our days, we are certainly guilty of taking our calling to serve God too lightly.

For one, it is a popular notion that one does not need a clear sense of calling to devote oneself to full-time gospel ministry with the erroneous concept that the priesthood of all believers is a New Testament novelty, not knowing that 1 Peter 2:9 is a restatement of an Old Testament truth in that while the entire nation of Israel was meant to be a priesthood (Exod. 19:6), only those who had been designated by God could serve as priests in this kingdom of priesthood.

The ordination process in Leviticus 8 further emphasizes the sacred nature of such a priesthood in that even though Aaron and his sons were called to serve as priests, that was not the only criterion or condition that would enable them to minister before the Holy God. I have found at least the following of particular relevance to us today:

- Their priesthood had to be witnessed and affirmed by the entire assembly: it is not uncommon to hear from clerical leaders that they are called by God and thus they do not need the affirmation of their community. This is not a biblical truth.

- Aaron and his sons needed to be washed with water: as much as it was only an outward action, its spiritual significance cannot be overlooked. We who serve need to continually maintain “clean hands and a pure heart” (Ps. 24:4).

- They needed to be anointed by oil: it was not only a sign of dedication to God, but the reality of being empowered by the Holy Spirit (Isa. 61:1). No servants of the Lord can serve in their own strength, but by the continuous filling of the Holy Spirit (Zech. 4:6).

- The ordination process lasted seven days: according to Keil and Delitzsch, the words in Leviticus 8 “clearly imply that the whole ceremony, in all the details, was to be repeated for seven days” (K&D, Vo. 1, 549) and this, at least carries two important messages in that (1) seven denotes a sense of completion, and so the priesthood was meant to be for a lifetime, there was no turning back, and (2) the sacrificial offerings were meant to be offered on a perpetual basis, with prayers of repentance, the need for atonement, the absoluteness of consecration and the fellowship with God a daily affair for the priests; and

- The priest’s earlobe, thumb and toe were to be touched with the blood of sacrifice: I believe, it is not the actual rite of burnt offering that becomes a pleasing aroma to the Lord, but a servant with ears that always hearken to the voice of God, with hands that move to the heartbeats of the Lord and with feet that walk according to the holy way of God.

靈修默想小篇
至聖的權利

「又把膏油倒在亞倫的頭上膏他,使他成聖。(8:12)

膏立亞倫和他兒子的禮儀本是大喜的日子,從利未記第八章的描述,我們不禁感到當時極其緊張,甚至可畏的空氣。這是可以理解的,因為亞倫和他的兒子從未這樣的直接的進到神的同在,更從未以祭司的身份代表百姓來到神的面前。同時,摩西是認識自己的長兄和他的一家的;他不單要肯定他們完全的遵照神所吩咐的去行,更知道不遵從或忽略了全然聖潔的神的吩咐之後果。不過,這戰戰兢兢的心情,終於在經歷神的臨在時,化成極大的歡呼(9:23-24)

不過,亞倫和他的兒子這個戰兢的承接禮,是我們今天事奉神的重要提醒。今天,我們實在對神的呼召看得太輕了。

今天,我們愛說,作全時間的神職人員是不需要特別的呼召的。這往往是基於對彼得前書2:9的誤解,以為君尊祭司是新約的教導而已,忽略了彼得其實是引用舊約的真理。整個以色列民族,就是君尊的祭司。然而,只有神所選立的(利未人中的亞倫子孫) 才能在這祭司的國度中,承擔祭司之職。

利未記第八章的膏立禮就強調這祭司職份的極其神聖性,表明縱然亞倫和他的兒子是神特別揀選的,他們並不能因此就可以隨意的承擔這祭司的職事。從這典禮中,我看到以下對我們今天的重要信息:

˗ 這祭司的膏立是被會眾所見證和認同的:我們間中聽到作神僕人的,因有神的呼召而認為不需會眾的認同。這是不合聖經的真理。

˗ 亞倫和他的兒子被用水洗濯:當然這是外表的舉動,但其屬靈的意義是不容忽略的。我們到神面前事奉,是要「手潔心清」的(24:4)

˗ 他們是被油所膏立的:這不單是全然委身給神的意思,更是被聖靈膏立的真義(61:1) 。沒有一個神的僕人可以靠自己的力量事奉,乃是要繼續倚靠聖靈的充滿(4:6)

˗ 承接聖職的日子持續七天之久:按解經家Keil & Delitzsch的意見,利未記第八章「清楚的意味著,整個的儀式是七天都重複的」(K&D, I, 549) 。「七」固然在聖經中是「完整」或「完全」的意思,這七天的禮儀顯示這祭司的聖份是一生的,是不能有回轉的。同時,這些獻祭是要持續的,包括認罪的禱告、贖罪的需要、完全聖潔的要求和與神的交通,都是祭司天天的職事。

祭司的耳垂、右手和右腿的拇子都要抹上血:我相信真正馨香的祭,不是在乎正確的獻上燔祭,乃是當神的僕人的耳朵常常傾聽神的聲音、雙手常常隨著神的心意搖動、雙腳走在聖潔的路上。

Day 5

第5日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 9

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

Now ordained, Aaron proceeded to begin his ministry as the high priest:

(1) How did the previous seven days prepare Aaron for his first ministry at the tabernacle?

(2) To begin his ministry, the high priest had to make atonement for his own sin. How important is that for a minister or leader to make public confession of his own sin before his people?

(3) How did the designation of the first sacrifice being a bull remind Aaron of his own sin? (See Exod. 32)

(4) After Aaron completed all the prescribed offerings for himself and the people, he lifted his hands toward the people and blessed them:

a. How does this reveal the real role of the high priest?

b. How may he be truly a blessing for the people?

c. In what way(s) may we learn from Aaron in the serving of God’s people?

(5) From now on, position-wise, Aaron did not need Moses to be the “go-between” between God and himself, instead he now was the “go-between” between God and His people. How did God affirm His choice of Aaron at this time?

(6) Can you recall in the Scriptures other occasions where God revealed His miraculous power associated with the fire on the altar of sacrifice? (See Jdg. 13:20; 1 Ki. 18:39; 2 Chr. 7:3) How similar was the response of the worshippers?

(7) Of course, this was a special occasion where God chose to reveal Himself in such an amazing fashion. Is God’s presence any less real as we worship Him today? Why or why not?

(8) What is the main message to you today and how may you apply it to your life?

經文默想
利未記第9章

請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

既已被膏立,亞倫正式承擔祭司之職,作第一次的獻祭(上一章是摩西作主禮的)

(1) 上一章的膏立禮使亞倫留在會幕中七天,對現在正式承擔祭司的責任有什麼重要意義?

(2) 在正式開始事奉時,第一件事為自己獻上贖罪祭:這樣作公開的認罪,對聖職人員、在神的家作帶領的,有什麼重要性?

(3) 第一次獻祭竟是要獻一隻公牛犢,對亞倫個人有什麼特別意義?(參出32)

(4) 在完成種種的獻祭後,亞倫向百姓舉手祝福:

a. 這顯示祭司有什麼職份?

b. 他怎樣才能成為百姓真正的祝福?

c. 我們可以從亞倫身上學習到事奉神的什麼功課?

(5) 現在,在地位上,亞倫不再用摩西作他和神之間的橋樑,反而,他是百姓與神之間的代表。在這個時刻,神怎樣公開表明祂的選立?

(6) 你可以想起聖經中,有那些例子是神從天上降火燒盡祭物或在火中顯現的呢?(可參士 13:20; 王上 18:39; 代下7:3) 。敬拜的人在這情景之下,有什麼相同的反應?

(7) 當然那個是很特別的時刻,神是如此超奇的顯示自己。今天,當我們敬拜的時候,神的同在是否就沒有如此的真實呢?為什麼?

(8) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
God Uses People Who Fail!

“Then Aaron lifted his hands toward the people and blessed them.” (Lev. 9:22)

Have you ever wondered why, of all people, God would choose Aaron as the first-ever high priest of His people, even when he was the one who led his people to commit one of the greatest sins in the history of His people — the making and worshipping of the golden calf (Exod. 32)?

Perhaps, we may also want to ask the same question about the choice of Peter as one of the most important, if not the chief, apostles by Jesus? His three consecutive denials of Jesus came right after his own vow of death on the same night (Lk. 22:33).

In a way, the process of restoration of Peter and Aaron was quite similar.

A distraught Peter, who considered himself unworthy to serve his master, sought to return to his former career of being a fisherman. But the Lord has not given up on him and, in a very miraculous and yet most tender fashion, He called him afresh: “Follow me!” (Jn. 21:19) But, preceding this call and affirmation, Jesus also confronted him three consecutive times with a similar heart-piercing question, “Do you truly love me?” (Jn. 21:15, 16, 17).

Aaron’s sin of leading the people to worship the golden calf was great. It should have not only disqualified him from serving the Lord, but also be put to death! But God is such a God of grace — a God of second-chances, if you like! While being pulled along by Moses to continue to lead the people, to build the tabernacle and to prepare for his priesthood, Aaron had to feel unworthy as well. Instruction after instruction given by the Lord through Moses concerning the tabernacle, the sacrifice and other requirements of his priesthood seemed to highlight the fearsome holiness of the Lord. If he did approach his priesthood in fear and trembling, what could blame him! And yet, the putting on the holy priestly garment, with breastplate, the Urim and Thummim and the precious stones engraved with the names of the twelve tribes of Israel undoubtedly affirmed God’s choice of him. But his past sin still had to be dealt with head on, and many scholars believe that the offering of a bull at his first-ever sacrifice (performed by him) was no accident. It reminded him of his greatest sin, and he knew it. But the acceptance by the Lord of his sacrifices was validated by both the glory of His presence and the burning of the sacrifice with fire from heaven. I believe, as the people shouted for joy and prostrated in worship, so did Aaron. Perhaps, his joy was marked by an even deeper sense of peace that came from total forgiveness!

If God could use a person who was a failure like Aaron, can He not use you and me, if we would let Him!

靈修默想小篇
神使用失敗者

「亞倫向百姓舉手,為他們祝福。他獻了贖罪祭、燔祭、平安祭就下來了。(9:22)

不知道你可有這樣想:為何神偏偏使用亞倫作以色列人第一位的大祭司?他豈不正是那位帶領以色列人做金牛犢,大大得罪神的那位嗎?(32)

不過,若是這樣,我們豈不也應同樣的質疑主耶穌揀選彼得作使徒嗎?彼得豈只是新約第一批使徒之一,稱他為主耶穌的首徒也不過份呢。他不是在發誓甘為主死的同一晚上三次的不認主嗎?(22:33)

不過,二人仍被神使用的復興過程也有相似的地方。

彼得在失敗之後,相信是自感不配作主耶穌的門徒的;故此,我們在約翰福音第21章讀到他重操故業,再去打魚;然而我們的主並沒有放棄他。藉著再行捕魚的神蹟,祂就是這樣溫柔的再次呼召他:「你跟從我罷」(21:19) 。在這重新呼召之前,主耶穌仍要彼得面對他過去的失敗,三次的問他:「你愛我麼?」(21:15, 16, 17)

亞倫帶領以色列人鑄金牛犢的罪是極其嚴重的。這罪應該不單叫他不配作祭司事奉神,其實應是死罪!但神就是這樣恩慈的神,總給人再次的機會。神容許摩西帶著他作好會幕的建造,更準備膏立他為祭司我相信他是深感不配的。就在這過程中,神藉著摩西重複又重複的把會幕成聖的規矩、獻祭嚴謹的條例和作祭司的要謹守的聖職一一列出,重點是非常清楚的,就是神是極其聖潔、可畏的神!如果,亞倫面對承擔這聖職是戰兢、懼怕的話,誰能怪他。

但是神竟藉著摩西替他穿上祭司的聖服,胸牌,烏陵、土明、加上鑲有以色列十二支派名字的寶石:神印證了祂的揀選和悅納。但他仍需要面對他過往的失敗。不少的解經家認為亞倫首先自己獻上一隻公牛犢為祭牲不是偶然的。這公牛犢正提醒他帶領百姓所犯的大惡,他是深深明白的。他現在所獻的祭完全被神悅納了,甚至「有火從耶和華面前出來,在壇上燒盡燔祭和脂油」(9:24) 是神完全的赦免和選立的明證。故此,當眾民歡呼俯伏的時候,我相信亞倫心中所充滿的不單是喜樂,更是因蒙赦罪所得來的極深平安!

是的,神既能用像亞倫這失敗者,何況是你和我呢!

Day 6

第6日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 10:1-7

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

Scholars in general consider this tragic incident to have happened within the same day of the inauguration of the priesthood of Aaron and his sons based on unfinished sacrificial meal mentioned by Moses in the latter part of the chapter:

(1) Who were Nadab and Abihu, and how much should they be aware of their sacred role and ministry? (See Exod. 6:23; 24:1; Lev. 8:1, 6, 13, 14, 31 & 36; 9:12)

(2) What sin had they committed as priests? (See Exod. 30:9 & Lev. 16:12 to get an idea)

(3) Given the numerous emphases and reminders by Moses to “do what the Lord requires, so you will not die” (8:35 etc.), what might be the reason(s) these two elder sons of Aaron would offer unauthorized fire, even on the first day of priesthood?

(4) The punishment by God was both severe and swift. What reason was given by Moses in v. 3? What were the two-fold reasons given?

(5) “Aaron remained silent” (10:3). How can you describe the heart of Aaron:

a. First as the High priest?

b. And as the father of his two sons?

c. Do you think he might resent God? Why or why not? Would you, if you were Aaron?

(6) Touching of dead bodies would certainly cause the attending priests (who still had unfinished business in the Tent of Meeting) to be unclean, so Moses summoned the two cousins to carry the bodies outside the camp: Can you imagine how the rest of the people felt about this incident:

a. Their brothers, i.e. Eleazar and Ithamar?

b. Their mother?

c. The people who just shouted for joy when they heard about it?

(7) Why did Moses tell Aaron and his other sons not to let their hair unkempt nor tear their clothes? Was it too harsh (or even cold) not to allow them to mourn? (See Lev. 21:10)

(8) Why would such an expression of mourning invite God’s anger?

(9) Why couldn’t Aaron and his sons leave the entrance of the Tent of Meeting at this point?

(10) How did they respond to the words of Moses?

(11) What is the main message to you today and how may you apply it to your life?

經文默想
利未記10:1-7

請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

這裡所發生的事情,解經家一般都認為是與第九章同一天發生的,就是當亞倫作第一次獻祭後發生的:

(1) 拿答和亞比戶是誰?他們該否認識自己的位份和神的聖潔?(參出6:23; 24:1; 8:1, 6, 13, 14, 31 & 36; 9:12)

(2) 他們作為祭司干犯了什麼罪?(參出30:9和利16:21)

(3) 摩西既然不斷的說要遵守耶和華的吩咐,免得你們死亡這類的話(8:35) ,二人仍用「凡火」,甚至在第一天的事奉就這樣,原因可能是什麼?

(4) 耶和華的審判是快速且嚴厲的。摩西在10:3說出那雙重的原因是什麼?

(5) 10:3亞倫的反應是「默默不言」。你可以領會到這位「大祭司」和「父親」的心是怎樣的嗎?他會對神感到憤怒嗎?若然你是他,你會怎樣?

(6) 作為祭司,若摸屍體就成不潔(何況在會幕中尚有當作的事奉) ,所以摩西吩咐別的人把屍體抬去。你能想像到眾人的感受嗎?包括:

a. 以利亞撒和以他瑪

b. 他們的母親

c. 那些剛才歡呼的百姓(9:24)

(7) 為何摩西竟吩咐亞倫和他的兒子不可蓬頭散髮,也不可撕裂衣裳?不許他們這樣表達哀傷是否太不近人情?(參利21:10)

(8) 為何這些舉動會招至死亡?

(9) 為何在此時,亞倫和兒子不能離開會幕?

(10) 他們對摩西的說話作出什麼反應?

(11) 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?

Meditative Reflection
TheHigh Cost of Ministry?

So fire came out from the presence of the Lord and consumed them and they died before the Lord.’” (Lev. 10:2)

From the reading of the context of the death of the two elder sons of Aaron, I tend to agree with scholars in general that it happened on the same day as the beginning of the priesthood of Aaron and his sons. It was such joyous occasion to begin with. And yet, it quickly became such a tragedy and my heart goes out to Aaron. His silence (10:3) speaks volume of his untold grief! Allow me to quote from two sources as we try to make sense of such a tragic turn of event:

“Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy let them into error. The severity of the punishment, therefore, would not please those arrogant people, who do not hesitate superciliously to criticize God’s judgments, but if we reflect how holy a thing God’s worship is, the enormity of the punishment will by no means offend us.” (Calvin, III, 431)

“These glaring contrasts are upsetting to the cosy bourgeois attitudes that often pass for Christian. In many parts of the Church the biblical view of divine judgment is conveniently forgotten or supposed to be something that passed away with the OT. Heine’s famous last word, “God will forgive me. That’s His job,” have become the unexpressed axiom of much modern theology. This short story is therefore an affront to liberal thinkers. It should also challenge Bible-believing Christians whose theological attitudes are influenced by prevailing trends of thought more often than they realize.” (Wenham, Leviticus, 153)

靈修默想小篇
事奉的代價?

「就有火從耶和華面前出來,把他們燒滅,他們就死在耶和華面前。(10:2)

按第十章的上文下理來看,我同意一般解經家所言,亞倫兩個兒子因獻凡火而死,是發生在亞倫承擔祭司的職份,作第一次獻祭的那天。這一天該是何等歡樂的一天!卻急劇演變成為亞倫一生最悲痛的日子。我實在很同情他。10:3說:「亞倫就默默不言」。這默默的背後是何等的哀傷!容許我用兩處釋經的文章,來幫助我們稍為了解這可悲的一幕:

「似乎用凡火燒香本是很輕微的過失。拿答和亞比戶的大意該是可以原諒的,因為他們應不是故意的,大膽的污穢聖物。但這正是(我們) 對新鮮事物一般的反應:他們在興奮之餘,鹵莽的闖了禍。這嚴厲的審判當然不會討狂傲人的喜悅。他們會毫不遲疑的、自大的批評神的判斷。但若然我們反思敬拜神是何等神聖的事時,這審判的嚴厲就不會叫我們煩擾。」(加爾文—Calvin, III, 431)

「這兩個明顯的對比,是叫那些安逸、休閒,自稱是基督徒的感到不安。在不少教會中,輕易忽略聖經中神的審判,或以為神的審判已隨舊約而逝,成為過去。Heine臨終時說的這句話:神會赦免我的。這是祂的本份,成為今天文明神學的精神。故此,這短短的故事是對新派神學學者的提醒,也應成為篤信聖經的基督徒的挑戰,使他們警覺到自己很多時候被潮流的思想所影響了也不知道。」(Wenham, Leviticus, 153)

Day 7

第7日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Leviticus 10:8-20

Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.

Upon the death of the two sons of Aaron

- The Lord spoke directly to Aaron for the first time in Leviticus (10:8-11)

- Moses also reiterated the eating regulations concerning cereal and fellowship offerings (10:12-15) and

- Was angry with Aaron’s sons for inappropriate treatment of their portion of sin offering (10:16-20)

10:8-11

(1) Now the Lord spoke directly to Aaron for the first time, what did it signify: His anger or His affirmation?

(2) What were the two areas that the Lord cautioned Aaron of? Why these two areas and why at this time?(See Note below)

(3) What was the third thing that God instructed Aaron? Why did the Lord choose to emphasize it?

10:12-15

(4) What was the thing that Moses reminded Aaron and his sons of concerning the eating of the cereal/grain offering?

(5) What was the thing that Moses reminded them of concerning the eating of the meat apportioned to them in the peace offering?

(6) What was the distinction between the two that Moses sought to highlight?

(7) Why did he choose to remind them of these at this moment?

10:16-20

(8) What was Moses upset about?

(9) Why was he upset?

(10) How did Aaron respond to Moses’ confrontation?

(11) Was Moses being judgmental? Why or why not?

(12) What can you learn from Aaron in his response to Moses?

(13) What is the main message to you today and how may you apply it to your life?

Note: It appears that the prohibition of wine drinking “on the job” was a new instruction given here. Some opine that the Lord sensed that Aaron and his sons might wish to ease their pain with wine, and others think that Nadab and Abihu sinned because of drunkenness. Both are educated guesses.

經文默想
利未記10: 8-20

請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。

在亞倫的兩個兒子死後:

10:8-11神首先在利未記中直接向亞倫說話;

10:12-15摩西向亞倫和他的兒子重申吃素祭和平安祭的條例;

10:16-20摩西因贖罪祭公山羊的處理不當,向亞倫二子發怒。

10:8-11

(1) 現在,神直接向亞倫說話:是表明祂的不悅,還是肯定亞倫的位份?

(2) 神要亞倫小心處理那兩方面?為何在這時刻,特別提到這兩方面?

(3) 除這兩方面外,神又提醒他什麼事情?在這時刻這樣的提醒,又有什麼重要性?

10:12-15

(4) 摩西現在亦提醒亞倫和他的兒子:首先提到什麼與吃素祭有關的事?

(5) 他又提醒他們什麼與吃平安祭有關的事?

(6) 在這兩件事情中摩西想特別强調什麼?

(7) 為何在此刻要作這方面的提醒?

10:16-20

(8) 摩西為什麼事件而發怒?

(9) 為何要發怒?

(10) 亞倫怎樣回答他?

(11) 摩西是否過於武斷?為什麼?

(12) 我們從亞倫的回答可以學什麼功課?

(13) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

註:似乎,神對亞倫有關在進會幕時不可喝酒的提醒是屬新的條例。有解經家認為可能因亞倫出於哀慟而喝酒;也有其他人認為拿答和亞比戶是因喝酒而犯罪的。

Meditative Reflection
Being Judgmental

“When Moses inquired about the goat of the sin offering and found that it had been burnt up, he was angry with Eleazer and Ithamar.” (Lev. 10:16)

Right after God punished the two elder sons of Aaron by death because of their use of “unauthorized fire” before Him, He spoke directly to Aaron. As much as what God was cautioning Aaron, for God to speak to Aaron directly for the first time, it had to be affirmation of His choice of Aaron and his other sons: “You are still my priests; nothing has changed” would be the message. What was worse would be God’s silence; it would be unbearable for those who love God.

What followed was Moses’ reminder to Aaron and his remaining sons. The reminder he gave concerning how and where they should eat, who could eat their portion of the cereal offering and the peace offering, was obviously prompted by his desire that they would not arouse the anger of God any more than they already did.

However, in his zeal for the Lord and his concern for the safety of his brother and family, Moses completely ignored the grief they were going through. When Aaron said, “Today…such things as this have happened to me” (10:19) revealed the deep sorrow he was in. A day had yet to pass since the death of his two sons, and he was not even allowed to express his grief! (10:6)

I have learned two important lessons from this scenario:

(1) As much as Aaron and his sons had left the goat meat to simmer on the altar without being eaten, and that was contrary to the laid-down regulation of the Lord, their motive was one of a feeling of unworthiness: “Given the circumstances, Aaron’s fear of eating ‘most holy’ things such as the meat of the purification offering was understandable” (Wenham, 160). However, there was also one likely reason for their not eating the meat, and that was very obvious too: where would they get the appetite to eat anything after the death of their loved ones! After all, God is not a legalistic God,:any variation (of His regulations) based on sound reason backed by the motivation to give glory to God is tolerable and acceptable” (Hartley, 138); and

(2) In his zeal to honor God, Moses had completely ignored the feelings of Aaron and his sons at a time like this. Although he was “satisfied” with Aaron’s answer, I believe, he also came to understand how judgmental he was.

靈修默想小篇
妄斷

「當下摩西急切的尋找作贖罪祭的公山羊,誰知已經焚燒了,便向亞倫剩下的兒子以利亞撒、以他瑪發怒。(10:16)

在利未記的記載中,神在擊殺了亞倫的兩個兒子後,第一次直接的對亞倫說話。雖然所說的話是帶警告性的,卻同時表明祂對亞倫和他餘下的兒子的揀選和肯定。其信息可以說是:亞倫,你仍是我的祭司;這是沒有改變的!其實,如果神揀選緘默,這才是糟糕的事,也是亞倫難以忍受的!

跟著神的說話,就是摩西對亞倫和他兒子的訓話。摩西提醒他們有關素祭和平安祭的吃用,明顯是因為他恐怕他們會像拿答和亞比戶一樣的得罪神!

可惜的是,摩西在為神發熱心,和關心長兄不會得罪神之餘,完全忽略了哥哥當時心傷欲絕的光景!亞倫說:「今天……遇見這樣的災」(10:19) 。這句話是要叫摩西明白他是剛剛在這天失去了兩個兒子,而他連表示哀傷也被禁止!(10:6)

這件事提醒我兩件事情:

1. 雖然亞倫的兩個兒子讓贖罪祭的公山羊繼續的焚燒,沒有按耶和華所定的條例取歸他們的那部份來吃用,他們的動機是出於不配。在此情此境,他們不敢吃用這「至聖」的祭物。意思是,他們明白兩個哥哥的罪之嚴重性!從更實際的層面來想,他們那裡還有胃口吃什麼呢!在這同時,我們亦看到神不是一成不變的神:「任何對祂律例的更改,如果是合理的,又是出於叫祂得榮耀的動機,是神所容許和接納的」(Hartley, 138)

2. 另一方面,我看到摩西固然是為神大發熱心,也是出於對哥哥的好意,但是他卻完全沒有理會到亞倫當時的感受。聖經說:「摩西聽見這話,便以為美」。我相信他同時有點歉意,因為他實在妄斷了自己的哥哥!