This week we
will continue to study the Book of Leviticus.
From Chapter 11 through Chapter 15, the Lord speaks through Moses and/or Aaron about Uncleanness and its Treatment:
I. Dietary rules — three categories
- Land creatures (11:1-8)
- Sea creatures (11:9-12), and
- Air-flying creatures (11:13-23)
II. Pollution and its Treatment
- Land creatures (11:24-28)
- Swarm creatures (11:29-43), and
- Reason given (11:44-45)
III. Summary Exhortation (11:46-47)
Let’s combine each type and consider it briefly and reflectively:
(1) Eating of Animals on land (11:1-8 and 11:24-28)
a. What are the three criteria given in v.3?
b. Partially meeting these three criteria is not sufficient; the animals are still considered ceremonially unclean.
c. Why do the following not qualify?
d. What other animals are being added to this category by v. 27?
e. What results if they are eaten or their carcasses are touched?
f. For how long is it and what should one do? (11:24-25)
(2) Eating of fish and water creatures(11:9-12)
a. Which water creatures are not to be eaten?
b. While a creature is not allowed for eating, why is it to be “detested”? (v. 10)
(3) Eating of flying creatures (birds—11:13-19; flying insects—11:20-23)
a. Read the list of “detested” birds given in vv. 13-19. You may or may not see what might be common among them, but give it a try.
b. What kind of flying creatures that hop can be eaten?
(4) Eating of ground animals (the swarming animals—11:29-38; others—11:41-43)
a. Read the list of prohibited swarming animals in vv. 29-30. They are normally not eaten anyway in civilized society. What might be the common-sense reason for not eating them?
b. Since these are small and creeping animals that could be found inside or around the house, what additional rules are being given for contact with their carcasses? What might be the common-sense reason for their treatment?
c. What are being reiterated and added concerning the ground animals (vv. 41-43)?
(5) Clean, but dead animals (11:39-40)
a. If a clean animal is dead, why can't a person eat or touch it?
b. What should one do if such a rule is infringed upon?
(6) Having read these dietary rules and prohibitions above, consider the following:
a. What impressions do you have?
- More specifically, what questions have they raised?
- What emphases might be apparent to you?
b. What reason is being given by God in vv. 44-45 and 47?
c. What might result in the absence of such rules for the nation of Israel?
(7) What is the main message to you today and how may you apply it to your life?
Note:
You may wish to read today’s meditative reflection article for more food for thought.
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。
第11-15章記載神向摩西和亞倫頒佈有關不潔事物的定準和處理。
I. 飲食的條例,共分三類:
- 地上走獸(11:1-8)
- 水中動物 (11:9-12) ,和
- 空中有翅膀的動物(11:13-23)
II. 不潔的定準和處理
- 地上走獸(11:24-28)
- 昆蟲(11:29-43)
- 定例的因由(11:44-45)
III. 總結 (11:46-47)
讓我們總括性的加以思想:
(1) 地上走獸的吃用(11:1-8; 11:24-28)
a. 可吃的走獸三個準則是什麼?
b. 三個準則缺一不可,仍屬不潔;
c. 以下動物視為不潔之因是什麼?
i. 駱駝
ii. 沙番
iii. 兔子
iv. 豬
d. 第27節在這類走獸中,再加上什麼準則?
e. 如果吃了這些,或踫到其屍,有什麼後果?
f. 該怎辦?(11:24-25)
(2) 魚和其他水中動物的吃用(11:9-12)
a. 水中動物不能吃那一類?
b. 為何甚至稱牠們為「可憎」?(11:10)
(3) 飛行生物的吃用(11:13-19是鳥類;11:20-23是其他)
a. 試列出可憎的雀鳥包括什麼?在這些你所認識的雀鳥中,你可否察覺到牠們共通之處?
b. 在飛行生物中,亦在地上跳躍的是可以吃的,這些包括什麼?
(4) 地上爬行的動物(11:29-38昆蟲類;11:41-43其他)
a. 第29-30節詳列不潔的昆蟲,這些都是一般人不會吃的,原因何在?
b. 這些細小的昆蟲容易走進房舍,故此這裡更提到接觸到其屍的什麼特別處理條例?原因何在?
c. 第41-43節指出和強調什麼?
(5) 潔淨之生物的屍體(11:39-40)
a. 既屬潔淨物,為何其屍體卻不能被吃或摸?
b. 若干犯了這例,當如何處理?
(6) 讀過以上眾多飲食物和禁例:
a. 你得到的印象包括什麼?
b. 你心中產生了什麼疑問?
c. 眾條例顯出的重點包括什麼?
d. 神說明訂定條例的原因是什麼?(11:44-45, 47)
e. 試想一想,如果沒有這些條例,會帶給神的選民、以色列民什麼後果?
(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?
註:請參閱今天的靈修小篇,或許能對你今天的默想有點幫助。
“Do not make yourselves unclean by any creature that moves about on the ground. I am the Lord who brought you up out of Egypt to be your God, therefore be holy, because I am holy.” (Lev. 11:44-45)
The reasons for the giving of dietary rules in Leviticus by the Lord have been the subject of many speculations even before the Christian era, and till today, there is no consensus among scholars even within the conservative camp. But in the search for possible reasons, I find it very disturbing to read, even from supposedly Evangelical scholars (whether in their endorsement or rejection of a certain view), words like, “according to the human authors of Scripture”. It is as if these words were human inventions and not those of divine inspiration.
In any case, allow me to share with you briefly some speculations by scholars over the years for your own consideration and for your reflection:
1. The more modern speculation is for hygienic reasons and the promotion of good health and the avoidance of diseases. I have to agree that it makes a lot of sense. Pork carries trichinosis, and rabbit tularemia. According to some commentators, fish without fins and scales tend to burrow into the mud and become sources of dangerous bacteria. The types of birds that cannot be eaten are generally birds of prey that feed on carrion. Even the carcasses of so-classified clean birds should not be touched because of the avian flu. However, wild boars seldom carry trichinosis; pork properly cooked would do no harm and some animals which chew the cud “are a host for parasites” (Hartley, 142). To Christians, the New Testament has totally done away with such distinctions (Mk. 7:14-20; Acts 10:9-16).
2. The older speculation (as represented by Origen) is for a cultic reason that seeks to separate Israel from its idol-worshipping neighbors in that many of the unclean animals were used in pagan worship. Such a speculation does not seem to be well-founded, as many of the Canaanites sacrificed very much the same kinds of animals as the Israelites. However, these dietary rules do separate the Israelites from the Canaanites and would virtually eliminate the likelihood of them socializing together over a meal.
3. An equally old speculation sees such laws as carrying symbolic meanings. Philo likens the cud-chewing animals as examples for pupils allowing the teachings they hear to pass into their hearts for further apprehension; and the split hoof symbolizes the need for discernment. While such interpretation carries spiritual merits, it certainly opens up the mind to all kinds of wild speculations that do not have textual support of any kind.
4. Hartley cites the opinion of J. Milgrom as “intriguing” in that Milgrom proposes that “the system of dietary laws was instituted to prevent human from degenerating into random killers. These laws ingrained in the covenant people a deep reverence of life by reducing the number of edible animals to a few, requiring humane manner of slaughter, and prohibiting the partaking of blood” (Hartley, 143, quoting from Milgram, SCTT, 104-18).
5. Modern Evangelical scholars appear to endorse the social anthropological view of Mary Douglas in that since holiness denotes wholeness, completeness and normality, animals so sacrificed have to be complete, without defects. Priests had to be free from physical deformity (Leviticus 21); the people have to maintain a way of life characterized by purity, integrity and thus holiness through a distinction between clean and unclean food. Such a distinction has to do with whether the creatures “use a means of propulsion appropriate to the sphere in which they live" (Douglas, Purity, 55), and thus, “Each sphere has a particular mode of motion associated with it. Birds have two wings with which to fly, and two feet for walking; fish have fins and scales with which to swim; land animals have hoofs to run with. The clean animals are those that conform to these standard pure types” (Wenham, 169).
6. Some rabbis opine that the reason of these
laws is only known to God and it is futile for us to try to understand. It is
simply a test of absolute obedience that God demands from His people. While I tend to agree with them, I tend to
think that God has in mind all of the above for the
benefits of His people for these reasons:
a. In ancient times, such dietary rules did much for the health and longevity of the people of Israel even if they did not understand them fully. Their obedience did them tremendous good. Such is still the case today, when we seek to defy the moral laws of God in so many ways, it is still to our own detriment.
b. These dietary laws, indeed, served to help the people avoid social contacts with pagan nations which was key for Israel to maintain their loyalty to Yahweh and His worship.
c. While symbolic interpretation of each rule might lead to a wild interpretation, the central spiritual implication is unmistakable: The people of God must do everything to maintain their separation unto God as His people, not just at the time of worship, but in their everyday life. That is the basic meaning of holiness which, unfortunately, is much watered down if not ignored by Christians today.
「我是耶和華─你們的神;所以你們要成為聖潔,因為我是聖潔的。你們也不可在地上的爬物污穢自己。我是把你們從埃及地領出來的耶和華,要作你們的神;所以你們要聖潔,因為我是聖潔的。」(利11:44-45)
為什麼神要在利未記頒佈這些飲食條例,是解經家,包括主前的猶太拉比,所熱衷討論的題目。直到今天,甚至在保守派學者當中也沒有一致的意見。在思索其可能原因的過程中,我讀到一些甚至是福音派的學者,在討論這題目時,喜歡用"根據寫聖經的人"這類字眼,好像聖經是人的創作,而不是神的話。
無論如何,讓我與你們分享一些學者在這方面的解釋:
1. 較現代的解釋是與衛生有關,認為原因是出於促進良好的健康和避免疾病的: 我同意這可能是原因之一。豬肉含有旋毛蟲病菌和兔有土拉菌病。一些解經家認為,魚無翅無鱗往往鑽進泥裡挖洞,變成危險的細菌來源。不能吃用的鳥類一般是捕食的,飼料往往是腐屍。就是屬潔淨鳥類的鳥屍,也不容摸,免得感染禽流感。然而,野豬很少攜帶旋毛蟲病 ;妥善煮熟的豬肉不會傷害健康,而一些倒嚼的動物”是寄生蟲的宿主"(Hartley 142)。然而對基督徒而言,新約就完全打破了這種區分 (可7:14-20 ;徒10:9-16) ;
2. 較早期的解經者 (以Origen為代表) 認為原因是力求把以色列的敬拜儀式與其偶像崇拜的鄰居有區別。在這許多不潔淨的動物中,多有被用於異教崇拜。雖然這種解釋似乎可取,但事實上,迦南人的許多祭牲是與以色列人的相同。然而這些膳食的條例,卻確保限制以色列人和鄰邦社交上的來往卻確保了以色列人不和鄰邦社交上的來往;因為他們絕對不能同桌一起吃飯 ;
3. 同樣是較早期的解釋認為這些律法是帶象徵的意義。Philo就以倒嚼的動物來比喻學生,當他們聽教訓時,把所聽到的傳遞到心中作進一步思考;並且分蹄象徵分辨能力。雖然這種解釋有可取之處,但因缺乏經文本身的支持,很容易導至無邊際的推測;
4. Hartley則認為J.Milgrom的解釋非常有趣,因為他認為「這些飲食條例是用來防止人類濫殺生物。這些律法把能吃用的生物大大縮減,使這與神立約之民對生命產生深深的尊重;更規定較人道的殺生,也禁止食血」(Hartley, 143) ;
5. 現代福音派學者似乎多贊同從社會人類學的角度來解釋,特別是Mary Douglas的意見。因為聖潔表示整體性、 完整性和常態;故此作祭牲的動物必須是無殘疾的。祭司本人也必須是無殘疾的 (利 21) ;故此百姓也必須通過認清楚潔和不潔的食物之間的區別來過一個清潔、誠實和聖潔的生活。這種區別是與生物的生態是否適當的在牠們的領域中生活有關 (Douglas, Purity, 55)。因此,"每個領域有與它相關連的特定動作的模式。鳥有一對翅膀飛和兩隻腳行走 ;魚有翅有鱗的游泳 ;陸地動物有蹄去行走。潔淨的動物是指那些符合這些標準的純類型"(Wenham, 169) ;
6. 不過有些拉比就認為這些律法的因由只有神知道,各樣的猜測實在無益。神所要求的是我們絕對的順服。最後這一點,我也相當同意。不過我相信,神定這些條例時,也包括了上述的各主要原因:
a. 在古時的以色列,這些健康飲食的條例確與以色列人有益,使他們長壽。雖然他們不完全明白,但他們的順從,叫他們得益處。今天我們也是一樣,頑抗神頒布的道德禁令,只會叫我們吃虧;
b. 這些飲食法律,事實上,使以色列人避免與外邦人交往,有助他們保持對耶和華神的敬拜 ;
c. 雖然象徵性的解釋容易引來各種「神化」的推測,但是這些律例一些屬靈的意思是非常明顯的:就如神的子民必須盡一切努力維持他們的分別為聖,不只是在獻祭的時候,更是在他們每一天的生活中。這就是分別為聖最基本的定義。可惜,這是今天的基督徒最忽略的地方。
As we read these regulations concerning childbirth, it may be helpful to read from the lens of the sacredness of life and the importance of both the symbolic and real function of blood:
(1) What might cause a woman to be ceremonially unclean because of pregnancy and childbirth (see Lev. 15:18-19 also)?
(2) How many days in total would she remain unclean if she gives birth to a son?
(3) How many days in total would she remain unclean if she gives birth to a daughter?
(4) What can she not do during the period of uncleanness (or days of purification)?
(5) Upon the completion of her days of purification, what sacrifice does she need to make to atone for her sin? Why does she need to atone for sin?
(6) Do you think that her
period of uncleanness is necessarily an unfair treatment of a woman, or that it served one of the following purposes?
a. It is a recognition of the sacredness of the giving of a new life through the woman.
b. It is a time for recuperation for a woman after childbirth (which involves the loss of blood).
c. It is a time of protection of the woman from being touched or having to resume household or pastoral work after giving birth.
(7) What do the ceremonies required for her purification point to?
(8) Why do you think the time of uncleanness for the birth of a daughter is longer than that for a boy?
(9) 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。
在思想有關婦人產後的條例時,我們要著意的是生命的神聖和血與生命的關係:
(1) 是什麼使到婦人的懷孕與生產成為不潔?(參利15:18-19)
(2) 若生兒子,婦人須家居多久來渡過潔淨期?
(3) 若生女兒,潔淨期增至多久?
(4) 在潔淨期間,婦人要守什麼規條?
(5) 在潔淨期滿時,婦人要獻上什麼祭作贖罪?為何要贖罪?
(6) 你認為這樣定婦人為不潔是否合理?
a. 與婦人參與生產新生命是否有關?
b. 與生產失血,並須休養是否有關?
c. 與保護婦人產後不用立刻在家中或田裡作工和不至立刻再懷孕是否有關?
(7) 這繁複的潔淨條例有什麼最重要的屬靈意義?
(8) 為什麼生女孩的潔淨期比生男孩的長?
(9) 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?
“A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days just as she is unclean during her monthly period…the woman must wait thirty three days to be purified from her bleeding...” (Lev. 12:2, 4)
The reason for why a woman who gives birth to a baby is considered unclean is stated very clearly. It is because of the discharge of blood, just as when she is unclean during her monthly period. However, after the seven days of uncleanness, “the mother is no longer technically unclean”, and yet she has to wait another thirty days (at home) in order to be purified from her bleeding, and if the baby is a daughter, the initial period of uncleanness is two weeks and the waiting period is sixty-six days.
Much has been said of the apparent discrimination or unfairness toward the mother and the baby daughter.
I believe the basic principle of such apparently tedious and unfair regulations has to be the sacredness that God has placed on life, especially human life.
As we shall see in chapter 15, when a man lies with a woman which is the cause for pregnancy in the first place, both are considered unclean (15:18). Then, at the birth of the child, the mother is considered unclean as blood is discharged. In both cases, the elements that God uses to give life are involved. Human reproduction has never been considered a sin, and the giving of life is a blessing, not a curse from God. I believe it is the sacredness of the giving of life which comes from God that sinful man and woman are now a part that makes them unclean. While the former discharge involves both man and woman, the latter is entirely the mother’s and because of this, she is considered unclean and requires atonement through the sacrifice prescribed.
However, the seclusion of the woman after birth carried great benefits for her in that, in ancient times, childbirth was a risky business and the mother needed time to recover. With the additional 33 or 66 days of waiting time after the initial period, the woman would not have to resume household chores or pastoral work right away, and she was prevented from being touched for an extended period of time, especially if the child is a daughter. Girls do carry privileges—although, Macht, a physician, proves that “the discharges after bearing a girl are a little longer than for a boy”—meaning the longer period is for a practical purpose (Hartley, quoting from Macht, JBL 52 [1992] 253-60).
「若有婦人懷孕生男孩,他就不潔淨七天,像在月經污穢的日子不潔淨一樣。婦人在產血不潔之中,要家居三十三天。他潔淨的日子未滿,不可摸聖物,也不可進入聖所。」(利12:2, 4)
這裡說得很清楚,為何一個女人生產後被視為不潔的。原因是因為她像有經期時一樣,流出血來,故為不潔淨的。然而,經過七天的不潔,"母親是技術上不再為不潔",但她卻要在家等待另三十天 ,才滿她潔淨的日子。若所生的是個女兒,不潔的初期是兩個星期,等待期更是六十六天。
不少人看這規條是對母親和女兒的歧視。但我相信這種表面上看是繁瑣和不公平的律法,充份顯示神對生命的創造與存留,極其的看重,尤其是人的生命的神聖。
我們在第 15 章看到,當一個人與女人同房(這當然是導至懷孕的過程),兩者都被視為不潔 (15:18)。然後,在孩子誕生後,母親因血液的排出被視為不潔。這兩種情況都涉及神所使用來產生生命的元素。夫婦的交配在聖經裡從未被視為一種罪惡;生命的誕生更是一種福份,不是從神而來的詛咒。我相信這是因犯罪的人參與了神創造神聖生命的過程,因而不潔。故此,前者(即交配) 使男人和女人都不潔,後者(生產) 就單是母親被視為是不潔,需要祭牲的血來贖罪.
然而,在生產後的女人的不潔,帶給她極大的好處。因為在古代,分娩是一件危險的事情,母親需要時間來復原。因著附加的 33 或 66 天的等待期,那個女人不用馬上恢復家務或田間的工作;她也不用立刻被迫再懷孕,尤其是如果嬰孩是個女兒。馬赫醫生(Dr. Macht) 就證明了"產後的漏症,生女孩是比男孩持續更長時間的"— 意味著更長的不潔期是有實用的目的 (Hart引述自Macht, JBL, 52 [1992] 253-60)。
As we reflect on the regulations concerning skin disease, allow me to point out that the Hebrew word for “skin disease” in my NIV Bible is exactly the same word for “spreading mildew” on clothing. This Hebrew word, tsara, is translated in the Greek Bible (LXX) as lepra, from which the English word leprosy is derived. But it is clear from the description of this chapter that the kinds of disease being addressed are not leprosy, but some other kinds of skin disease (the principle of their dealing obviously applies to leprosy as well).
13:2-46—Human skin disease
(1) Twenty-one cases of skin diseases are being mentioned in these verses (Wenham). It is not important for us in our days to distinguish them one by one. But as you read, see if you discern a certain pattern in these instructions, especially to the priests.
(2) Given the ancient times, how important were these instructions in the following areas?
a. Early detection of infectious skin disease
b. The prevention of misdiagnosis
c. The proper treatment if it proved to be the case
(3) How are these “lepers" treated? What impact would these diseases have on them socially, economically, emotionally and spiritually?
(4) In what ways does such a disease portray “sin” in us?
(5) Why should such a responsibility fall on the priests?
13:47-59—Spreading mildew on clothing
(6) In our treatment of fungus or mildew on clothing, what will we normally do?
(7) As for Israel, they are not to wash it right away, but take it to the priest for examination. Why?
(8) In the course of his examination, what should the priest do?
(9) If the priest determines that the article in question is indeed unclean, what should be done to the article?
(10) What spiritual lessons can you draw from the above in the dealing with sin (yours and another’s) which could affect the entire faith community?
(11) What is the main message to you today and how can 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。
在思想與「大痲瘋」有關的條例前,讓我先指出,這「大痲瘋」的希伯來原文 tsara 在希臘文七十士譯本確譯為lepra; 後來英文直譯為leprosy,即「大痲瘋」。但希臘文是有別的專有名詞來稱「大痲瘋」的(Hartley, 187)。按這一章所形容的病症絕非「大痲瘋」,而是具傳染性的皮膚病,雖然這些條例也適用於患「大痲瘋」者在內。故此,以下以「皮膚病」來作統稱:
人體的皮膚病(13:2-46)
(1) Wenham曾算過這裡共有21個皮膚病處理的規條(或個案) ,我們在此不會用現代醫學來逐個分析:不過在逐個細讀時,你有否察覺到這些規條是跟隨著什麼規律的?這些規律對祭司尤為重要。
(2) 古時當然缺乏今日昌明的醫學常識,故此這些條例對下列數點有什麼重要性?
a. 及早發現和處理傳染性病菌
b. 提防錯誤斷症
c. 妥善處理確定的傳染病
(3) 該怎樣處理這些確定的病人呢?對他們有什麼嚴重的影響,包括家庭、生計、精神和靈性上?
(4) 一般解經家看這些傳染性的皮膚病(包括大痲瘋在內) 是「罪」最貼切的寫照。你同意嗎?為什麼?
(5) 執行這些條例的責任落在祭司的身上。為什麼?
病菌漫延至衣服上(13:47-59)
(6) 一般人該怎樣處理發霉的衣服?
(7) 為何吩咐以色列人首先要給祭司察看?
(8) 在察看的過程中,祭司是以什麼作斷定?
(9) 若斷定是帶傳染性的菌,他當如何處理?
(10) 我們從這些條例中,對如何處理可以禍及全體的罪學到一些什麼功課?
(11) 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?
“(A)nd if the contamination in the clothing, or leather or woven or knitted material, or any leather article, is greenish or reddish, it is a spreading mildew and must be shown to the priest.” (Lev. 13:49)
As much as the “skin disease” described in Leviticus chapter 13 does not necessarily denote a disease as physically serious as leprosy, the social, emotional and spiritual consequences are similar in that the person is being isolated from the community—having to live outside the camp; the loneliness and rejection last as long as the disease remains; and he is considered unclean—cut off from the presence of the Holy God. In other words, he is experiencing a living death. We all know that this is a vivid picture of someone living in sin.
However I find that we often associate such a condition to sinners who have yet to repent and believe in Jesus Christ; we seldom see this condition in ourselves. Therefore I find the spiritual application of “spreading mildew” on clothing by the 6th-7th century father, Paterius, quite refreshing. Allow me to share an excerpt from his exposition on the subject with you in which he calls “spreading mildew” a “roaming and wandering leprosy” according to the Vulgate:
“A roaming and wandering leprosy lays hold of a garment when, by an unreformed fault, guilt takes hold of that soul that seems to be faithful. Let’s suppose someone boasts when he possesses riches in the world but then hears from the mouth of a preacher that all these material things are going to perish; he then distributes what he has to the poor. But when he does so, pride swells up in his heart. First, he took pride in possessions; then he took pride in his generosity! This is analogous to the leprosy changing its place on the garment….it is like a roaming and wandering leprosy which left the place it had and occupied a place it had not had.”
(ACMOS, III, 181)
I wonder if we have any “roaming and wandering leprosy” in our lives today!
「或在衣服上、皮子上,經上、緯上,或在皮子做的甚麼物件上,這災病若是發綠,或是發紅,是大痲瘋的災病,要給祭司察看。」(利13:49)
利未記第 13 章中所述的"皮膚病"並不一定是指像痲瘋這樣嚴重的疾病;雖然所帶來的家庭、精神和屬靈的後果也是一樣:患者被隔絕, 不得不住在營外,只要病患仍在,是要過著孤單和被排斥的生活;最可怕的是被視為不潔—切斷了與神的親近。換句話說,他在經歷著生不如死的生命。我們都知道這正是一個人活在罪中的生動描寫。
不過,我覺得我們往往聯想到的是那些尚未悔改和相信耶穌基督的罪人;我們很少看到這種情況是在我們自己的身上。所以我覺得第六、七世紀的先賢Paterius講解這"傳染病菌"在衣服上傳播的靈意應用,對我們有幫助。請允許我與你分享以下的節錄:(他按Vulgate的繙譯稱這病菌為“漫遊和遊蕩的大痲瘋”)
「漫遊和遊蕩的大痲瘋就伏在衣服上,就如沒有悔改的過失,使罪惡感抓著一個似乎誠實的靈魂。讓我們假設一個人,在擁有世界的財富時誇口,但當他從傳道人口中聽到所有這些物質的東西都要消滅時;他就把所有的分給窮人。當他這樣做時,心中響起驕傲。先前,他為財富感到自豪; 現在,他為自己的慷慨而驕傲 !這就如大痲瘋病菌在衣服上轉移位置而已...... 就像這漫遊和遊蕩的痲瘋病,由先前佔據的地方,轉移到先前沒有佔領的一個地方."(ACMOS,第三,181)」 !
不曉得我們有沒有這類"漫遊和遊蕩的痲瘋病菌"在我們的生命中?
The rituals involved in the restoration of a person healed of his infectious disease are amazingly complex, highlighting, perhaps, the joy and significance of being restored both to a right relationship with God and to the community. If the contracting of the disease amounts to being a living dead, then its healing is to be a resurrection from the dead:
14:1-9—Examination outside the camp
(2) Once a person is examined and determined to have been healed, a ceremony is to be held to pronounce him clean. The priest orders the following:
a. Kill one clean bird over fresh (living) water in a clay pot;
b. Dip a live bird into the blood of the killed bird together with cedar wood, scarlet yarn and hyssop;
c. Sprinkle (blood) on the healed person 7 times;
d. Then pronounce him clean
e. Release the live bird into the open field (see similarity to the scape goat in 16:21-22)
Since this ceremony is not part of any of the “standard" sacrifices that follow, what might be the meaning and significance of this ceremony?
(3) After he is pronounced clean, the person is to do the following:
a. He still has to wash his clothes, shave off all his hair and bathe with water.
b. Then he will be ceremonially clean and allowed to enter the camp, but not his home.
c. He will have to stay outside his tent (home) for 7 days.
d. On the 7th day, he must shave again—this time his head, his beard, his eyebrows and the rest of his hair.
e. He must wash his clothes and bathe with water (again).
f. Then, he will be clean!
What are the extra seven days meant for?
What might be the reasons for the re-shaving, re-washing and re-bathing?
14:10-32—Sacrifices subsequent to his being pronounced clean:
(4) Guilt offering: (14:12-18)
a. Consists of one male lamb + log of oil = The priest waves them (as wave offering)
b. Belongs to the priest = As most holy (7:7)
c. Some of the blood (of lamb) is put on right earlobe, right hand thumb and right big toe of offerer (see Priest’s ordination in 8:23).
d. Oil is sprinkled before the Lord 7 times.
e. Oil is put (on top of the blood) on the offerer’s earlobe, right hand thumb and right big toe; then the rest of the oil is put on his head.
Such an act resembling the anointing of the priest is obviously significant. What might be the message here?
(5) 14:19-31—Sin offering, burnt offering and cereal offering:
a. They are made with the remaining one male lamb, one ewe lamb and 3/10 of an ephah of fine flour mixed with oil;
b. The poor can substitute the lambs with two doves or two young pigeons—one for sin offering, the other one for burnt offering.
(6) Guilt offering is made for unintentional offense against “holy things” (5:14) or intentional defrauding against neighbors (6:2-3). How might this occasion fit in?
(7) The putting of blood on the right earlobe etc. is part of the ordination ceremony for the priest. Why is it done here to the person now pronounced clean?
(8) What’s more, oil is being put on top of the blood as well. What does it signify?
(9) Before the offering of these sacrifices, the person is declared clean (14:7) and ceremonially clean already (14:8) outside the camp. What then is the purpose and significance of all these sacrifices and ceremonies at the entrance to the Tent of Meeting?
(10) 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。
患傳染性皮膚病復原者的潔淨例是非常繁複的,不過卻刻劃出復原者重回家庭、社區和重得敬拜親近神的喜樂和重要性。患上傳染性皮膚病的人猶如活著的死人(a living dead),那麼得著痊癒就如那人從死復生了:
14:1-9—營外察看
(1) 一經驗證為痊癒,就要為這人在營外舉行以下(較私人性)的禮儀,並「定他為潔淨」(14:7):
a. 宰一隻潔淨鳥在盛活水的瓦器上;
b. 蘸另一隻活鳥與香柏木、朱紅色綫並牛膝草於鳥血中
c. 灑血在求潔淨者身上七次;
d. 宣佈他為潔淨
e. 把活鳥放在田野裡(與贖罪日放生代罪羔羊相似—參16:21-22) 。
這儀式與一般的獻祭有別,並非在會幕前公開的獻祭(故不算為祭—參利17) 。那麼,它的意義和重要性何在?
(2) 雖然被定為潔淨:
a. 這人仍需洗衣服、剃毛髮並洗澡:就潔淨了;
b. 可進營,但不能歸家;
c. 仍需住帳棚外七天;
d. 第七天再剃頭、鬍、眉並全身的毛、再洗衣服和身:就潔淨了!
這另外的七天的用意是什麼?
再剃、再洗的原因是什麼?
會幕前公開的獻祭(11:10-32)
I. 贖愆祭(14:12-18)
- 獻一隻公山羊羔為祭,和一羅革油一同作搖祭
- 公山羊歸祭司,故為「至聖」(7:7)
- 贖愆祭牲血抹在求潔淨者的右耳垂、右大拇指、右腳大拇指上;(與祭司受職禮一樣—參8:23) ;
- 彈油七次;
- 同樣抹油在那人贖愆祭牲抹血之處。
(3) 這樣如膏立祭司般的抹血在右耳垂、右大拇指、右腳大拇指上有什麼重要性?
(4) 為何還再抹上油?
II. 再獻贖罪祭、燔祭和素祭(14:19-31)
- 祭物包括餘下的一隻公山羊羔、一歲母羊羔和十分之三伊法調油的細麵;
- 貧者可以用兩隻班鳩或雛鴿代替:一隻作贖罪祭、一隻作燔祭。
(5) 這贖愆祭原是為誤干犯「聖物」(5:14) 或故意虧負鄰舍而獻的(6:2-3) :這人的潔淨禮以贖愆祭為先的因由是什麼?
(6) 既然這人早已三次在營外被稱為潔淨了(14:7, 8, 9) ,這些在會幕前的獻祭有何重要性?
(7) 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?
“After that, the priest shall slaughter the burnt offering and offer it on the altar, together with the grain offering, and make atonement for him and he will be clean.” (Lev. 14:19-20)
The plight of a person who is considered unclean because of infectious skin disease is so horrific that he is reduced to a life of a living dead, driven away from his family, his community, his work and the sanctuary of the Lord. Once he is healed of the disease, his restoration could almost be compared to a resurrection from the dead!
The rules in chapter 14 of Leviticus take a very cautious approach in order to officially pronounce
such a person truly clean. The
procedures involve the following:
- The going out of the camp by the priest to inspect his condition;
- A less public ceremony to affirm his cleanness, with the sacrifice (not in the form of an official, sacrificial rite) of a bird and the sprinkling of its blood on the cured with cedar and hyssop; plus the freeing of the other bird after its contact with the blood of the killed bird;
- Though pronounced clean, the person has to wash his clothes, shave off all his hair and bathe in the water before being pronounced “ceremonially clean”;
- A seven-day period follows before he can go home;
- On the 7th day, he is to shave all over again, wash his clothes again and bathe himself again;
- Then he presents a guilt offering, a sin offering, a burnt offering and a grain or cereal offering.
- When all these are done, he is restored not only to his home and community, but he is also admitted back into the worship of the Lord.
I find these
procedures very fitting in describing the conversion of a believer. Consider the following:
- We are often helped in our decision to confess our sins and to receive Jesus Christ as our Lord and Savior in a more private setting, but we are most often helped to say the sinner’s prayer by someone more experienced in Christ or a pastor. With the little biblical knowledge we had at the time, we were affirmed of our new life in Christ by the pastor or the one who led us to Christ. This is not unlike the more private ceremony performed outside of the camp by the priest. The sprinkling of the blood, the freeing of the bird and all the washing of clothes and body seek to affirm the fact of the complete cleanness of the person cured;
- However, a 7-day waiting period still has to take place, just to play it safe, and this ensures that he is healed for good. Such also is the caution that is normally taken by the church before admitting a new believer into baptism; and
- The public sacrifices that follow amount to a testimony of the healed expressing his gratefulness and dedication to the Lord, and with the completion of these ceremonies, he is restored back to his home, his family, his community and to the worship of the Lord. Such is also the significance attached to the public testimony through baptism of a new believer in Christ of his commitment and gratitude to the Lord, and his admission into the family of God.
However, what I find most striking is that in the midst of such a public ceremony, the person so healed, has put upon him both the blood of the sacrifice and the oil on his right earlobe, his right thumb and the big toe of his right foot. The former is something unique to the ordination ceremony of the priest (8:23), the latter is simply unparalleled. In other words, this healed man is a totally new person whose healing is not to be taken lightly but as a unique grace of God. He is healed not just to be restored to the person he was before, but someone dedicated to God and anointed to be used by God.
God’s complete and honored acceptance of this person should send a powerful message to those who might hesitate to accept a former “leper-like” person back into the community.
「祭司要獻贖罪祭,為那本不潔淨、求潔淨的人贖罪;然後要宰燔祭牲,把燔祭和素祭獻在壇上,為他贖罪,他就潔淨了。」(利14:19-20)
由於傳染性皮膚疾病使被視為不潔的人落在極其可怕的困境中,他的人生就如「活死人」一般:被趕離他的家人、社區、 工作和耶和華的聖殿,故此,當他的病痊癒時,他就好像從死裡復活一樣!
利未記第14章的規條是在採取非常謹慎的步驟後,才正式宣佈這樣一個人真正的得到潔淨。有關的步驟包括:
˗ 走出營地由祭司檢查他的狀況;
˗ 舉行一個較私人性的儀式來申明他的潔淨。這不是一個正式的獻祭儀式,乃是用一隻鳥和其上的血,藉著香柏木,牛膝草和朱紅色綫,灑在痊癒者身上七次;再加上釋放另一隻活鳥;
˗ 雖然已被申明是潔淨了,這人還要洗衣服、 剃掉他的毛髮和在水中洗澡,這才 “就潔淨了” (14:8)
˗ 再等七天,便可回家;
˗ 不過在這第7 天,他要再次剃體毛、再洗他的衣服和洗澡;
˗ 然後獻上贖愆祭、 贖罪祭、 燔祭和素祭;
˗ 當所有這些都完成後,他重新回到他的家庭和社區,更重回耶和華的會中。
我發現這個過程與一個信徒的悔改歸主很相似:
˗ 當我們承認自己的罪,並接受耶穌基督為我們的主和救主時,往往是在較私人性的場合中。不少人是在屬靈的長者或傳道人協助下,作出悔改、信主的禱告。在那時,因對聖經所知不多,我們被肯定了在基督裡的新生命,也是由牧師或長者所協助的。這與祭司在營外申明得潔淨的儀式相似。所灑的血、所釋放的鳥和所有洗衣服和身體的行為,就申明了這人得潔淨的事實;
˗ 然而,仍需有7 天的等待期,是為安全計,確保這人是完全醫治好了。這也是一般教會謹慎的態度,不立刻施行洗禮;
˗ 跟著在會幕前的獻祭,是得痊癒者公開感恩、全獻與神的見證。在禮成後,他恢復他的家庭和社區的生活,和聖殿的敬拜。這也就是新信主的人,藉洗禮所表明的見證和承諾。
然而,在這種公開的獻祭儀式中,我覺得最特別的,是這痊癒者的右耳垂、 右手拇指和他的右腳的大拇指都被血和油所抹。前者(即如此抹血)是祭司所獨有承接聖職的儀式(8:23) ;後者(即如此抹油) 則是無與倫比。換句話說,這個人是一個完全新的人,其得痊癒絕不是小事,全是神的恩典所作成的。他被治好,不只是要回復以前的他,乃是要成為單獻給神、被神膏立與使用的人。
神這樣的完全接納,並膏立這人,是要給我們一個強而有力的信息:就是我們應該毫不猶豫地接納任何一個像從"痲瘋病"得痊癒、悔改歸主的人進入神的家!
These instructions are rather unique in that they deal with regulations that the people have to observe when they enter into the Promised Land. Therefore, they serve not only as laws and regulations but also as a promise.
(1) Read v. 33-34 carefully: Why would the Lord say that it is He that puts “a spreading mildew in a house”?
(2) What criteria should the priest use in his judgment?
(3) Apart from closing the house for 7 days, what would the priest do as the mildew has spread on the walls? (14:40-42)
(4) Commentators of former generations see significant spiritual lessons from the above. What spiritual applications can you draw from the above concerning how to deal with sins?
(5) What should be done to the entire house if the mildew reappears? What is the importance of such an action, from both practical and spiritual perspectives?
(6) What are the procedures for atoning and for pronouncing the house clean?
(7) In the dealings with infectious diseases, whether in the case of individual skin disease on clothing or mildew in a house, how do these regulations given by the Lord differ from ancient pagan practices?
(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。
這些條例獨特之處在乎他們將來進入應許之地才適用的,故此條例以外,更帶著應許:
(1) 為何神在第34節說,是祂使這「病菌」臨到他們的房屋呢?
(2) 祭司斷定的準則是什麼?
(3) 把房子封鎖七天後,若然災病在牆上發散,祭司該如何處理?(14:40-42)
(4) 較早期的解經者都從這些條例看到屬靈教訓。你可以看到那些對付罪的教訓?
(5) 若然災病仍在房子持續,祭司該怎樣處理整個房屋?這樣澈底的處理有什麼實際和屬靈的重要意義?
(6) 為房屋贖罪和定它為潔淨的禮儀和條例包括什麼?
(7) 在吩咐祭司處理皮膚、衣服和房子的病菌和災病的條例上,以色列人與鄰邦拜鬼神的習俗明顯有什麼的分別?
(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?
“In this way, he (the priest) will make atonement for the house, and it will be clean.” (Lev. 14:53)
As we read the instructions given by the
Lord to Moses and/or Aaron concerning how to deal with potentially infectious
(skin) diseases “for an itch, for mildew in clothing or in a house and for a swelling,
a rash or a bright spot” (14:54-56) among the people, we can see the wisdom of
God. These regulations provided the following:
- A safeguard for misdiagnosis or panic among the people
- A careful approach to safeguard the spread of disease
- A cautious approach in readmitting the supposedly healed individuals back into the community
- A heightened sense of God’s holiness, and
- A total restoration of a former-disease-carrier, now healed.
Apart from some great spiritual lessons we can draw from these instructions (especially concerning how seriously we should deal with sins, the harmful effect of sins affecting the community if not dealt with seriously, the need for repentance and cleansing by the blood of Christ and the absolute holiness of God), it is also important to understand the role of the priest.
The priest acts like a health inspector, but more than that, he acts on God’s behalf to maintain the distinction between the clean and the unclean, and thus the profane and the holy. However, unlike pagan priests, he is never asked to perform any healing — no magical rituals, no holy drinks of any kind. The underlying assumption is that healing belongs to the Lord, and at the time of healing, repentance, thanksgiving and re-commitment are expressed through the various acts initiated by the individual and performed by the priest.
「但要把活鳥放在城外田野裡。這樣潔淨房子(原文是為房子贖罪),房子就潔淨了。 」(利14:53)
當我們讀到耶和華指示摩西該如何處理潛在感染性 (皮膚) 疾病"和頭疥並衣服與房子的大痲瘋,以及癤子、癬、火斑所立的條例" (14:54-56) ,我們可以看到神的智慧,因為這些條例
˗ 有保護作用,免得因錯誤的診斷引起無謂的驚慌;
˗ 有保護作用,防止疾病的傳播;
˗ 為重新融入社區的痊癒者作謹慎的觀察;
˗ 加深對神的聖潔的認識和警覺;
˗ 為痊癒者完全重投家庭、社區和敬拜作公開的申明和安排;
除了從這些條例中我們可以得到重要的教導,包括如何認真的處理罪惡,認識如果對罪惡不加以處理對群體帶來嚴重的禍害,悔改和基督寶血洗淨的必須,和認識神絕對的聖潔外;我們也看到祭司在這過程中的位份。
在這過程中,祭司倣如一位衛生督察。不過,他更要以神的名義來保持清潔和不潔的分別、褻瀆和聖潔的區別。然而,與異教的祭司不同,他從來沒有被要求施行任何醫治— 沒有神奇的儀式,沒有「神茶」或「符咒」。原因是,醫治是神的作為;祭司所作的,是協助痊癒者把認罪、悔改、感恩和歸降,藉這些獻祭表明出來。
This chapter brings the regulations on uncleanness to a conclusion, and in the view of most commentators, it deals with the defilement associated with the reproductive process:
15:2-18—Discharges by men
(1) Longer-term discharge—the symptoms (15:2-3): Since no blood is mentioned, hemorrhoids are being ruled out by most commentators who view the entire section as dealing with sexual organs. Gonorrhea (a sexually transmitted, contagious disease which can also be contracted through saliva), may be the subject. Its symptoms seem to fit the description of these verses. If this is the case, this is a disease which “occurs most often in people who have many sex partners” (WebMD). Do you then agree that such discharge should make a person unclean?
(2) The consequences
of longer-term discharge (15:4-15): It makes the following unclean:
a. The bed he lies on
b. Anything he sits on or rides on
c. Any person who touches his bed or anything he sits or rides on
d. Anyone who touches him
e. Anyone who is being spat on by him
f. Anyone being touched by his un-rinsed hands
- What should the contaminated person do?
- What should be done to the clay pot so touched?
- What is the rationale behind the above?
g. Upon being cleansed from his discharge, apart from the waiting period of 7 days, what needs to be done by him?
h. What is the purpose of these rituals?
(3) Short-term discharge (15:16-18):
a. In the reproductive process, how important is the discharge of semen?
b. Upon its discharge, what is the reason for uncleanness that affects the man, and even the woman?
c. What is the practical result for being declared unclean until the evening (especially in terms of not being able to participate in the worship of the Lord)?
d. How does such a regulation distinguish Yahweh worship from pagan worship in their temples, many of which involved prostitution?
15:19-30—Discharges by women
(4) Short-term discharge (15:19-24):
a. Why would the discharge of blood make her unclean? (see Lev. 17:11)
b. How does the “monthly period” serve as a relief for the woman and a deterrence of unrestrained sexual activities?
c. What is the consequence for a man who lies with a woman during her period?
d. The regulation here simply defines uncleanness, but Leviticus 18:19, 29 and 20:18 impose a very severe penalty. What do you think is the reason for the severity of the penalty?
(5) Longer-term discharge (15:25-30): Unlike gonorrhea, such longer-term discharge of blood by a woman is usually not contagious, and yet the treatment is similar to 15:13-15. What might be the reason?
15:31-33—The purpose of these regulations
(6) The emphasis appears to be focused on not defiling God’s “dwelling place”; read Exodus 19:10-15 as well. How do these regulations caution us about sexual purity?
(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。
這裡的條例是有關不潔的吩咐的最後一方面。按一般解經家的意見,這一章的條例是與生命的 “產生/reproduction” 過程有關的:
男性的漏症(15:2-18)
(1) 較長期性的漏症:其症狀(15:2-3)
這裡沒有提及血,一般解經家認為與痔瘡無關;反而症狀與淋病吻合(是通過交配或唾沫傳染的性病) ,是在 "有很多性伴侶的人中最經常發生"(WebMD) 。若是如此,你同意這種的漏症是應使患者不潔嗎?
(2) 較長期性的漏症的後果(15:4-12):
- 不潔延及包括所躺的牀;
- 所坐或騎過的東西;
- 凡摸他的牀或坐、騎之處;
- 凡摸這病人的;
- 被病人吐痰在身上者;
- 凡被他摸過的器具;
- 及被病人未用水涮手的或摸過的。
a. 被不潔所延及的人該怎樣做?
b. 被不潔延及的瓦器該怎樣處理?
c. 這些的處理有什麼原因?
(3) 較長期性的漏症復原的處理(15:13-15):
a. 復原後,除等候七天外,他尚需經過什麼才潔淨?
b. 這些禮儀的重要性何在?
(4) 短期、一次過的漏遺(15:16-18)
a. 精子是人生命的產生必需的,為什麼藉夢遺而漏出也叫人不潔?
b. 為何在交合之後,男女二人均為不潔?
c. 不潔到晚上引至什麼實際的後果,包括到會幕敬拜在內?
d. 這樣的條例,怎樣把耶和華的敬拜與偶像廟宇的敬拜分別出來?
女性的漏症(15:19-30)
(5) 短期的漏症(15:19-24)
a. 為何經期使女子不潔?(參利17:11)
b. 女性的月經怎樣成為她的保障?
c. 與在經期中的女子同房有什麼後果?
d. 利未記18:19, 29和20:18加上了極嚴厲的審判,原因何在?
(6) 長期性的漏症(15:25-30) :這裡的血漏與上文的淋病不同,或不一定是有傳染性的,為何處理的方式與15:13-15相似?
條例的總意(15:31-33)
(7) 這裡提到神的帳幕:這些不潔與神的居所有什麼關連?
(8) 請翻到出埃及記19:10-15。這對我們從這些條例中看出神對我們男女交配上有什麼提醒?
(9) 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?
“You must keep the Israelites separate from things that make them unclean, so they will not die in their uncleanness which is among them.” (Lev. 15:31)
Many commentators see that the stringent regulations concerning discharges (by sexual organs) point not only to the absolute necessity of separation of Israel from their pagan neighbors, but also as protection for the women. Allow me to quote from Wenham:
“But where rules about discharge were respected, they certainly had implications for morality and religion…they would tend to encourage restraint in sexual behavior. This is most obvious in the rules concerning sexual intercourse (v.18) and the monthly period (vv. 19-24). Because sexual intercourse made both parties unclean, and therefore unable to participate in worship for a whole day, this regulation excluded the fertility rites and cult prostitution that were such a feature of much Near Eastern religion. It also served to make ordinary prostitutes social outcasts…therefore helped to undergird the stability of family life. Similarly the prohibition on intercourse in war should have protected conquered women from abuse (cf. Num. 25).”
(Wenham, 223)
As we come to a close to the various regulations concerning uncleanness, it is important also to note that not only could men could approach the Tent of Meeting to present their sacrifices, but women too, could do so, whether after childbirth (12:6) or after what was prescribed for her cleansing after her discharge (15:29).
「你們要這樣使以色列人與他們的污穢隔絕,免得他們玷污我的帳幕,就因自己的污穢死亡。」(利15:31)
不少解經家認為有關患漏症的嚴格條例,不但顯示以色列人與他們異教的鄰居分別出來的必須,,而且還產生保護婦女的作用。容許我引用Wenham以下的分析:
“與漏症有關的規條得到尊重,是肯定對道德和宗教的影響...... 是有助於情慾的克制。這方面在有關同房(15:18) 和月經(15: 19-24)的條例上就更明顯了。由於交配使雙方成為不潔,並因此一整天不能參與敬拜,這條例防止了以色列人跟隨當時近東通行與廟妓相連的敬拜儀式。它還使一般妓女為社會所遺棄......因此有助於加強家庭生活的穩定。同樣,禁止在戰爭中有性行為可保護被征服的婦女免受虐待(參看民25)”
當我們讀過這幾章有關潔淨的條例,我們還可察覺到一個特點,就是在會幕前獻祭,並非是男人的特權,婦女同樣可以,特別是在生產之後(12:6) ,或是潔淨期滿的時候(15:29) 。
For the significance of the Day of Atonement in Judaism, read the meditative reflection article for today:
16:1-2—Introduction
(1) Why was this Day of Atonement given with the death of the two sons of Aaron as background?
(2) Why couldn’t Aaron, being the High Priest, enter the Holy of Holies as he “chooses”?
(3) What does the “atonement cover” represent?
16:3-5—Personal preparation
(4) Aaron's preparation before he could enter into the sanctuary:
a. What sacrifices should he prepare for himself?
b. What sacrifices should he prepare for the people?
c. Why is it important for him to put on his sacred garment?
16:6-10—Summary of Liturgy for this Day
(5) What is the purpose of the bull?
(6) What is the purpose of the first goat?
(7) What is the purpose of the second goat?
(8) How does the death of Christ on the cross fulfill the functions of the two goats? (See how powerful a symbol the 2nd goat was to David in Ps. 103:12.)
16:11-19—Outline of the order of the ritual (Part I)
(9) The bull is to be sacrificed first: Why should Aaron make atonement for himself (and his household) first before he could atone for the sin of the people?
(10) How does the smoke from the censer prevent Aaron from death before the Lord?
(11) In what significant ways does our Lord Jesus differ from Aaron as the High Priest? (See Heb. 4:14-16; 7:27)
(12) After having atoned for his own sin, Aaron is to atone for the sins of the people:
a. What kinds of sin are being mentioned?
b. How important, therefore, is the Day of Atonement for the Israelites?
c. What is Aaron to do with goat #1?
(13) Apart from the Holy of Holies, the rest of the Tent of Meeting and especially the altar were to be sanctified by the sprinkling of both the bull’s and the goat’s blood seven times, and the wiping of the blood on all the horns. Why is the sanctification of the altar of such importance? What important lesson may we learn from such an emphasis?
(14) 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。
請參閱今天的靈修小篇,了解贖罪日對今天的猶太教的意義:
引言:16:1-2
(1) 為何這贖罪日的吩咐是以亞倫兩位兒子的死亡為背景?
(2) 為何身為大祭司的亞倫也不可隨時進入至聖所?
(3) 約櫃上的施恩座有什麼重要(代表) 性?
大祭司個人的準備 16:3-5
(4) 亞倫進入聖所時要:
a. 為自己準備什麼祭牲、獻什麼祭?
b. 為百姓要準備什麼祭牲、獻什麼祭?
c. 提醒他要穿上聖衣有何重要性?
贖罪日儀式的重點 16:6-10
(5) 公牛是為什麼而獻的?
(6) 第一隻公山羊是為什麼而獻的?
(7) 第二隻公山羊的作用是什麼?
(8) 基督在十字架的死亡怎樣滿足這兩隻公山羊的預表?(翻到詩103:12,看看大衛對第二隻公山羊的預表之領受)
贖罪日儀式的步驟(一) 16:11-19
(9) 先獻公牛:為何亞倫在為全民贖罪之先,要為自己和本家贖罪?
(10) 香爐之煙怎樣免亞倫的死?
(11) 主耶穌基督這位大祭司與亞倫有什麼重要分別?(參來4:14-16; 7:27)
(12) 在為自己和本家贖罪後,亞倫就可以為民贖罪:
a. 百姓被贖的是什麼罪?(NIV譯第16節的罪為不潔與悖逆)
b. 這每年的贖罪日對以色人有什麼重要性?
c. 亞倫要怎樣處理第一隻公山羊?
(13) 除至聖所外,整個會幕也需藉灑血贖罪。這裡特別提到把公羊和公山羊的血都抹在壇的四角,並彈血七次:為何壇的成聖是這樣重要?對我們今天有什麼重要的信息?
(14) 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?
“But those sacrifices are an annual reminder of sins. It is impossible for the blood of bulls and goats to take away sins… But when this priest [Jesus Christ] had offered for all time one sacrifice for sins, He sat down at the right hand of God.” (Heb. 10:3, 4, 12)
As we reflect on the importance of the Day of Atonement in Leviticus 16, I would like to share with you an excerpt from Wikipedia which reflects what is still practiced in Judaism as they continue to reject Christ and His accomplished work on the cross. Bear in mind that there isn’t a temple to perform the sacrifices as prescribed by Moses these days:
“Yom Kippur—also known as Day of Atonement, is the holiest day of the year for the Jewish people. Its central themes are atonement and repentance. Jewish people traditionally observe this holy day with an approximate 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services.
“Yom means 'day' in Hebrew and Kippur comes from a root that means 'to atone'. Thus Yom Kippur has come to mean ‘day of atonement’. Some say there is a link to kapporet, the 'mercy seat' or covering of the Ark of the Covenant. Abraham Ibn Ezra states that the word indicates the task and not just the shape of the ark cover; since the blood of the Yom Kippur sacrifice was sprinkled in its direction, it was the symbol of propitiation.
“Yom Kippur is 'the tenth day of [the] seventh month' (Tishrei) and also regarded as the 'Sabbath of Sabbaths'. Rosh Hashanah (referred to in the Torah as Yom Teruah) is the first day of that month according to the Hebrew calendar. They also ask God for the forgiveness of their sins.
“Yom Kippur completes the annual period known in Judaism as the High Holy Days or Yamim Nora’im ('Days of Awe') that commences with Rosh Hashanah.
“According to Jewish tradition, God inscribes each person's fate for the coming year into a book, the Book of Life, on Rosh Hashanah, and waits until Yom Kippur to ‘seal’ the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against God and against other human beings. The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt. At the end of Yom Kippur, one hopes that they have been forgiven by God.”
As the Jews continue to hope, we, who have believed in Christ, have received the forgiveness by God through Jesus Christ (1 Jn. 2:2, Eph. 1:7).
「但這些祭物是叫人每年想起罪來;因為公牛和山羊的血,斷不能除罪……但基督獻了一次永遠的贖罪祭,就在神的右邊坐下了。」(來10: 3, 4, 12)
當我們思想利未記第16 章贖罪日的重要性時,我想與你們分享一段摘錄自維琪百科書的文章,反映了今天的猶太教,在不承認主耶穌在十字架上完成的救贖底下,怎樣繼續的守每年的贖罪日。我們要明白,今天他們因沒有聖殿,在不能獻祭的情況下守這節日的:
Yom Kippur 贖罪日...是每年猶太年曆中最神聖的一天。其中心主題是贖罪和懺悔。猶太人傳統性是以大約25小時的禁食和懇切的禱告來守這聖日的;常常以整天的時間在會堂裡聚會。
Yom的意思是“日”, “kippur” 是來自希伯來贖罪的一個字根。因而Yom Kippur是贖罪日的意思。有人說這個字與 “kapporet” —施恩座或約櫃有關。著名的拉比 Abraham Ibn Ezra 說這字是指約櫃的功用,並不只是施恩座的形狀;因為贖罪日的血是彈向約櫃的方向的,是贖罪的徵像。
Yom Kippur是“[猶太曆] 第七個月的第十日"(Tishrei),被視為"安息日中的安息日”。Rosh Hashanah(律法書稱之為Yom Teruah 》 是根據希伯來日曆新年的第一天。這天也是向神認罪、求恕的日子。
贖罪日是猶太教稱為「高聖日」或 Yamim Nora’im (敬畏日)的結束,這聖日是以猶太新年作開始的。
根據猶太傳統,神在Rosh Hashanah那天,把每個人新一年的命運寫在《生命冊》上,然後等到贖罪日便‘封’ 祂的裁判結果。所以,在敬畏日期間,猶太人試圖補償他或她的行為和尋求其對他人和神所行的惡的寬恕。故此,贖罪日的晚上和日間,是專為公眾和私人的祈求和認罪所用。贖罪日結束時,他們希望得到神的赦免。
他們每年守贖罪日,「希望」得到神的赦免,卻不知道贖罪日當獻的祭牲,就是主耶穌。祂已一次為我們贖罪(來10:14),以至凡相信祂的,就得到完全的赦免,更承受永生(約壹2:2; 弗1:7)。