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.
Seven feasts are being highlighted in this chapter. Details of most of these feasts are mentioned elsewhere in the Pentateuch, it appears the Lord is setting some kind of a religious calendar for Israel with emphases on “rest” and “sacred assemblies”, both terms being repeated many times throughout this chapter. We shall reflect on each of them briefly today:
V. 3 Sabbath—The brief command here contains highlights which deserve our reflection;
(1) What does the contrast of six days (of work) versus one day of rest imply?
(2) What is the true meaning of “rest” within the context of Sabbath?
(3) Why is such a day “a day of sacred assembly”?
(4) While we observe our “Sabbath” on the Lord’s Day today, how may you (and the church) live out the true meaning of Sabbath?
Vv. 4-14—The Passover, Unleavened Bread and the First Fruits: we know that the Passover (observed on the 14th of Abib, 1st month) is set to remember God’s deliverance of Israel from Egypt with the slaying of the first-born of Egypt, but sparing those of Israel; and this festival continued right into the Unleavened Bread (beginning on the 15th of Abib) which lasts a week, recalling the time of Exodus when they had to leave so suddenly that there was no time to leaven their bread. The details of their observance are contained in Exodus 12-13. While Exodus 23:15 & 34:18-20 might have hinted at the offering of first fruits on this occasion, it is being spelled out clearly here in vv. 10-13 and points to a communal, rather than a personal presentation of first fruits (likely on the 16th of Abib). Two things, perhaps, are worth noting:
(5) The cereal offering on this occasion is twice as much as required normally (see Num. 28:13); what might this signify?
(6) And, only after these offerings have been made to God could the people eat of the new season’s produce; what is the significance of such a provision?
Vv. 15-22— The Feast of the Weeks (i.e. Pentecost): The Pentecost comes from the Greek word that means “50th”, referring to the 50 days (i.e. seven weeks) after the first sheaf was offered, marking the end of the grain harvest:
(7) This is the one occasion in the year that “leavened” bread is to be brought as an offering (c. 17). Why is that? (See note below)
(8) Why does the Lord end this stipulation of Pentecost with a reminder to take care of the poor and the alien? (v. 22)
Vv. 23-44—The Fall Festivals—the Feast of the Trumpets, Day of Atonement and the Feast of Tabernacles:
- these feasts are celebrated on the seventh month, Tishri, which marks the end of the agricultural year with grapes and olives having been picked, and the beginning of a new one, anticipating the rainy season which runs from October to March;
- Tishri, being the 7th month with the most solemn festival (Day of Atonement) and the most joyous festival (Feast of Tabernacle) taking place in the month, is considered to be of such significance that in the post-exilic era, it has been turned into the first month of the civic year, and the Day of the Feast of the Trumpets has become the New Year Day (Rosh Hashanah) of Israel:
(9) How important is the Feast of Trumpets in “announcing” the beginning of the month of Tishri?
(10) In this brief mention of the Day of Atonement, to deny oneself is mentioned twice, with the warning of being cut-off as the consequence of its disobedience; why is it being so emphasized and why is the punishment so severe?
(11) Read Nehemiah 8:13-17 to get an idea of how the Feast of Tabernacles was celebrated: what do you think is the purpose of this festival? (See v. 43 and Deut. 16:10-12)
(12) What is the main message to you today and how may you apply it to your life?
Note: while commentators have differing opinion in this respect, I tend to think that yeast, in this context, does not denote sin as it normally does, rather as the Feast of the Unleavened Bread recalls the time when they left Egypt in a hurry with no time to leaven the bread, now at the conclusion of their grain harvest (to be celebrated when they have entered into the Promised Land), the offering and eating of leavened bread at this point signifies the fact that they have “entered into God’s rest”.
本週我們會研讀完利未記這卷書。請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
這一章列出七個以色列人當守的節期,其中大部份在摩西五經不同的篇幅裡有更詳盡的吩咐。在此,神好像為他們訂定一個年曆似的,其中藉著多次重複的提到「安息」和「聖會」來表明重點。讓我們今天稍作反思如下:
23:3—安息日:這短短的一節卻有極深的意義
(1) 「六日」與「一日」的對比說明什麼?
(2) 這種的「安息」含意包括什麼?
(3) 「安息」與「聖會」有什麼關連?
(4) 今天我們是在「主日」守我們的安息。你和你的教會怎樣藉著「主日」活出這「安息」的真義呢?
23:4-14—逾越節、無酵節和獻初熟莊稼:逾越節是在一月十四日守的,記念神藉著擊殺埃及家的長子時,卻「逾過」以色列家,來拯救他們出埃及為奴之地;緊接的是一月十五日開始的一星期的無酵節,記念他們出埃及時來不及做酵餅。出埃及記12-13章已有詳細的記述。出埃及記23:15和34:18-20:如一些解經家所言,已暗示在這節期時(相信是一月十六日),要獻上初熟的果子。不過在此(23:10-13) 就清楚的吩咐了。這裡所吩咐的不是個人的獻上,乃是全體會眾獻上的。有兩點是值得留意的:
(5) 所獻上的素祭比平常的加倍(見民28:13) ;原因可能是什麼?
(6) 要先獻給神,然後百姓才能吃用所收成的;用意是什麼?
23:15-22—五旬節:五旬是指由上文搖禾捆那日算起的那五十天,直到一般禾捆收割終止的時間:
(7) 這裡特別提到要獻「加酵」的餅(23:17) ,為何與常例不同?(參下註)
(8) 為何神以記念窮人和寄居的作這段吩咐的結束?
23:23-44—秋天的節期:吹角、贖罪日、住棚節:這些都是在七月份守的節期,是農作收成一年的結束,(最後收割的是葡萄與橄欖) 。雨季(我們今天的十月至三月) 的開始也是農作一年種植的開始。這月份包括一年最嚴肅的贖罪日,和最歡樂的住棚節。故此在被擄歸回後,被定為民間新年的開始,以吹角那日為新年(Rosh Hashana) 。
(9) 是的,以吹角來開始這月份的用意是什麼?
(10) 在簡短的贖罪日的吩咐中,卻兩次提到「要刻苦己心」,並定出要從民中剪除的刑罰,是甚麼原故?
(11) 至於住棚節,請翻閱尼希米記8:13-17,看看這節日是怎樣慶祝的:這節日的意義是什麼?(可參利23:43及申6:10-11) 。
(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:解經家對獻有酵餅有不同的意見。我個人認為,在五旬節中獻上,酵是應與罪無關的。乃因除酵節是記念以色列人出埃及時,匆忙到來不及作酵餅;現在這五旬節是已進到應許地時慶祝的,獻上酵餅就象徵他們已進入神的安息了。
“These are my appointed feasts of the Lord which you are to proclaim as sacred assemblies.” (Lev. 23:2)
In Leviticus 23, the Lord lays out a religious calendar for the people of Israel, setting annual festivals that are of utmost importance for them to observe (except Sabbath, which is meant to be a weekly observance). Their importance is expressed by the repetition of these words throughout the chapter:
(1) “A lasting ordinance for the generations to come” (vv. 14, 21, 31, & 41):
Evangelical Christians tend to overlook the importance of the observance of any biblical festivals, and some still hold that it is, in fact, unbiblical to observe any religious festivals as we are no longer under the law, but under grace. While the intention might be noble, it is pretty wrong-headed. These were not just festivals that the Lord had meant for them to keep as pure rituals; these were important events in the salvation history of Israel that marked the power and goodness of the Lord. Yes, there were sumptuous feasts and much rejoicing, but there were much denial of oneself and offerings of sacrifices that reminded the people of their sins as well. Throughout the Bible, the exhortation to “remember” is one of the most frequent teachings, and the reason is very obvious: God knows that we are most forgetful and thus most ungrateful. It was true of the Israelites (and hence the instituting of these festivals), and it is true of us today.
(2) ”Sacred assembly” (vv. 2, 4, 7, 8, 21, 24, 27, 35, 37):
The instituting of these festivals also points to the importance of a communal identity of the people of God. No one is meant to be just a child of God, but a part of His family. It has a very important message for today’s Christians; many have somehow adopted a rather individualistic mindset to their faith in Christ. It is important for us to recognize not only are we a part of God’s family, but we need one another to know Christ, to grow in Christ’s likeness and to evangelize the world — we need other Christians as much they need us.
(3) “Rest” or “not to do any work” (vv. 3, 24, 32, 39 & 7, 8, 21, 25, 28, 30-31, 35-36):
In all these stipulations, the same requirements for the weekly Sabbath apply and the key purpose cannot be clearer — they are to rest. Such rest is not just rest from work, but from all activities that could prevent us from resting in God. As a result, we can see that all preparations are done, including the setting up of tents etc. prior to the Sabbaths, and all the chores of sacrifices etc. are left to the priests. The people truly spend their time for “sacred assembly” — the drawing near to pray and to hear the reading and the exposition of Scripture (Deuteronomy 31:10ff; Nehemiah 8-9). It is unfortunate that many churches these days allow the people to busy themselves with all kinds of activities and business meetings at church and have turned the Lord’s Day into such a busy day that many Christians have developed Monday sickness — not the best witness by marketplace Christians.
「你曉諭以色列人說:耶和華的節期,你們要宣告為聖會的節期。」(利23: 2)
利未記第23章記載神為以色列人定下每年必要謹守的節期,像給了他們一個年曆。這些節期的重要性可以從在這章重複出現的字句中領會到,如:
(1) 「為世世代代永遠的定例」(23:14, 21, 31, & 41):
福音派的基督徒一般不太著重節期,甚至有些認為遵守基督教的節期是不合聖經的教訓的。這個想法是不對的。就是利未記這裡所定的節期,也不是神要以色列人像儀式般的遵守。這些節期都是對他們重要的提醒,要他們不要忘記神在他們的救恩歷史中所行的大事,所顯出的恩慈、信實與大能。對,當中有歡宴、美食;但也有刻苦己心和獻上叫他們想到自己的罪之祭物。在聖經中,「記念」與「回想」是極重要和重複的提醒;因為神知道我們是善忘的、不懂感恩的。故此,節期的記念,對以色列人是極其的重要,對我們也是一樣。
(2) 「聖會」(23:2, 4, 7, 8, 21, 24, 27, 35, 37) :
這些節期更刻劃出這群屬神子民整體的身份。其實,沒有一個屬神的人是單獨自己作神兒女的,乃是祂家中的一個成員。這個對今日的基督徒是極重要的信息。今天不少的信徒,是帶著極個人主義的信耶穌。我們不但要明白自己是神家的一份子,更要認定自己需要主內兄姊的同行,才能在認識和學像基督上成長,也是這樣才能作基督有效的見證人。
(3) 「安息」、「甚麼工都不可作」(23:3, 24, 32, 39 & 7, 8, 21, 25, 28, 30-31, 41):
在這些每年必需謹守的節期中,每周安息日的條例,同樣適用於節期中加設的安息日;其總意是鮮明的—要真正的安息。這安息其實不止是「甚麼工都不可作」而已,乃是因而能安息在神的裡面。故此,我們看到雖然節前要準備的,像住棚節,是很繁複,但節期一到,什麼也停下!來—甚麼獻祭等等,交由祭司主理;百姓是停下來、靜下來、守聖會。反觀今天不少的教會,在主日還安排種種的會議,使主日成為信徒最忙碌、更是最疲倦的一天;往往產生了「星期一病症/Monday sickness」,成為不少信徒在工作地方極壞的見證!
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
It appears that the emphasis on this reiteration is on the provision that both the oil for the golden lampstand (Exodus 27:20-21) and the flour for the Bread of Presence (Exodus 25: 30), should be supplied by the people. A diagram of the sanctuary might be helpful as a reminder:
The Holy of Holies Ark |
The Holy Place Altar of Incense Lampstand Table of Bread |
(1) The golden lampstand (vv. 1-4): the emphases include:
a. The type of olive oil to be used
b. The lamps are to be tended to ensure it will keep burning
Why should these be singled out in this reiteration?
(2) The Bread of Presence (literally, face) (vv. 5-9)
a. Twelve loaves of breads using 2/10ths of an ephah each
b. Put pure incense on the bread as a memorial portion to the Lord
c. Eaten only by Aaron and his sons after being replenished weekly
d. Called the most holy part of their regular share of offerings
Since the Ark, which represents God’s presence, could only be entered by the High Priest only once a year, how do the above emphases express the significance of the Bread of Presence?
A Case of Blasphemy (vv. 10-23)
(3) Do you think that it was accidental that the blasphemer was the son of an Egyptian father? Why or why not?
(4) Did the man not violate that 3rd Commandment (Exodus 20:7), why then would they choose to wait for “the will of the Lord” to be made clear to them?
(5) What was God’s verdict? Was it too harsh? Why or why not? (See how the religious leaders used this to judge Jesus in Matt. 26:66-67)
(6) Now God also lays down how they should treat (the assumption is to pass judgment through a proper judicial process) those who take life:
a. What is the judgment about taking a human life?
b. What is the judgment about taking the life of an animal that belongs to someone else?
c. What about the judgment concerning bodily injury?
What do you think is the basis of these punishments?
(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。
這一章重複燃燈和陳設餅的條例,其重點似乎在燈油(出27:20-21) 和陳設餅的細麵(出25:30) ;兩者皆由百姓所供給。
至聖所 約櫃 |
聖所 香壇 金燈臺 陳設餅桌 |
(1) 24:1-4—金燈臺:重點包括
a. 燈油必須是搗成的清橄欖油
b. 燈必須早晚常收拾,常常點亮著
這樣的提點,用意何在?
(2) 24:5-9—陳設餅—直譯是「面」餅:即神同在之意
a. 共十二個,每餅用麵2/10伊法
b. 放淨乳香在餅上,作歸神「記念的火祭」
c. 只供亞倫和子孫在陳列一周後吃用
d. 是火祭中至聖的
既然代表神同在的約櫃是只有大祭司每年一次帶著血才得進去,陳設餅(Bread of Presence) 的重要性由以上的數點可以怎樣顯示出來?
24:10-23—褻瀆神名的個案
(3) 你認為褻瀆神者的父親是埃及人會是偶然的嗎?為什麼?
(4) 這人豈不是已干犯十誡的第三誡(出20:7) ?為何他們(連摩西在內) 要「得耶和華所指示的話」才處決他呢?
(5) 神的裁判結果是什麼?是否過嚴?為什麼?(參太26:66-67,看領袖們怎樣以此定耶穌死罪)
(6) 神在此也重申吩咐有關殺人的律例:
a. 打死人的當受什麼審判?
b. 打死(別人的) 牲畜的又如何?
c. 傷人的又如何?
這裡所表明的審判原則是什麼?
(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?
“The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death?” (Lev. 24:16)
The rebellion against the Lord may take many forms, but blasphemy against His name is perhaps its ultimate expression. While the command to stone might appear harsh, if it can lead to repentance and sorrow, it is far better than eternal damnation. Of course, we have to understand that this command was given within a society under “theocracy”, not democracy.
However, the reading of the Law of Moses might evoke the feeling that our God is purely a God of vengeance, and those who believe in the Bible are war-mongers and people of hatred. To people like this, I would have to use what Jesus says in Matthew concerning the ignorance of the true intent of the Law of Moses (and thus the intent of God as well) by pointing out that what they think is purely “hearsay”, and not the Law itself.
Take for example the command in Leviticus 24: part of which is a reiteration of Exodus 21. The instruction is given to the elders or judges so that they may judge the people fairly (Exod. 24:14) and prevent any private execution or vengeance. The emphasis here is to make sure the judges would administer punishment commensurate with the severity of the crime, and not beyond, meaning the intent of this provision is to limit the penalty and not to exact penalty as a revenge. As Augustine puts it, “Moderation is signified by these words, so that the penalty may not be greater than the injury.” (On the Lord’s Sermon on the Mount, 1.19.56)
Indeed, this intent is being elaborated upon by Jesus in Matthew 5:38ff when He further explains how God has intended us to love our neighbors: instead of abiding with the limitation of revenge, we should expand our limitation of tolerance, willing to be hurt doubly (turning the other cheek), willing to be wronged doubly (parting with the coat on top of the tunic), and willing to be taken advantage of doubly (walking an extra mile). This is what John Cassian (circa AD 360-435) refers to as the “redoubling of the mistreatment”.
If you care to consider these expansions of our limits of tolerance, you would understand that Jesus’ demands are not unreasonable or unbearable. He is not asking us to let others cut both our limbs, seize our children, or to walk ten extra miles. We are willing to expand our limit of tolerance so that we may mimic the love of our God in an effort to win over our neighbors. This is the true spirit of the Law.
「那褻瀆耶和華名的,必被治死;全會眾總要用石頭打死他。不管是寄居的是本地人,他褻瀆耶和華名的時候,必被治死。」(利24:16)
對神的叛逆可以是多方面的,但公開的褻瀆神的名字,似乎是其中最可惡的,所要受的刑罰看來似是過份嚴厲,但在當時的神治社會中,是可以理解的。
不過,讀到神藉著摩西在這裡頒佈的種種律法時,會叫人以為我們的神是一個熱衷報仇的神,那些篤信聖經的人,一定是好戰、充滿仇恨的。我只能用耶穌在登山寶訓中所說的來回答他們:「你們聽見有吩咐古人的話說」,意思是指他們對神的律法,只屬道聽途說而已,而不明白摩西律法的真義,因而也不明白神的心意(太5:21) 。
就如以上的章節,部份是重複出埃及記21:23-25—以牙還牙的吩咐。對,這是神給長老和審判官的清楚吩咐,以至他們能公正的作出判決,更要阻止私人報仇。這些吩咐是在乎叫審判者要按罪行的嚴重程度作出相等的刑罰—不能矯枉過正,也不是以報仇為出發點。就如奧古士丁所指出:「這些話語在乎中庸之道,以至刑罰不會大過所受的損害。」 (On the Lord’s Sermon on the Mount, 1.19.56)
其實這正是主耶穌在馬太福音5:38開始解釋有關我們要愛鄰舍的要求:祂的心意是要我們不單是遵守這誡命所定索償的限制,更是要超越我們容忍的限度—願意雙倍受打(轉過左臉)、雙倍被奪(連外衣也交出) 、雙倍被辱(多走一里) 。第四/五世紀的先賢John Cassian稱之為“雙倍的受屈/redoubling of mistreatment” 。
不過,主耶穌這樣吩咐我們把容忍的量度擴充,並非不能做到的:祂不是要我們多失一肢、任人奪妻兒、或強行百里。祂是希望我們模仿祂容忍的愛,以至能贏取鄰舍的心。這是這些律法真正的精義。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
These instructions to keep the Sabbath Year and the Year of Jubilee had to be unprecedented in ancient time, but they also carry messages that we need to hear today:
vv. 1-7—The Sabbath Year : the Israelites are instructed not to sow, prune or gather every 7th year:
(1) Where would the owner of the fields get their food?
(2) What would happen to the profit they usually gain on an annual basis?
(3) What might happen to their hired workers that year?
(4) Since the land would still bear its fruit and produce its crops, who would benefit from these?
(5) It is said that it is the land that enjoys “a Sabbath to the Lord”:
a. What would it mean to the land?
b. Who then truly owns the land?
(6) We know the Law reveals the character of the Lord: what then is the character of the Lord revealed by this provision?
vv. 8-28—The Year of Jubilee (I) : since the 50th year (the Year of Jubilee) begins with the Day of Atonement, it is the agricultural year or cycle:
(7) 25:8-12 Its observance:
a. What might be reason to have it begin on the Day of Atonement (when the whole nation received forgiveness for all its sins), in order that the year may be consecrated and used to “proclaim liberty through the land and all its inhabitants”?
b. For those who had lost their family property and thus were displaced, how did “liberty” become more than a symbol, but a reality?
c. It appears the Year of Jubilee follows immediately after the 49th year which is the Sabbath year of the seventh year, and it in itself is a Sabbath year; again the people are not to sow and reap. How might the average land owner feel?
(8) 25:13-28 Jubilee of the land :
a. Vv. 13-17 — basis of assessment: the basis of assessing the value of the land is being explained which works like a modern-day lease agreement: what is the ethical principle laid down by the Lord?
b. Vv. 18-22 — Incentives: In spite of the apparent loss of profit because of two consecutive years of Sabbath and the limits being put in assessing the value of the land, what are the incentives given by the Lord for their obedience?
c. Vv. 23-28 — no permanent transfer of ownership: In laying down this important law, what are the reasons given by the Lord?
(9) Can you sum up the important messages and principles behind this Year of Jubilee?
(10) 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。
安息年和禧年的條例,在古時近東的社會一定是絕無僅有的。內中的含意卻是今天我們更要留意的:
25:1-7—安息年—神吩咐以色列人每逢第七年,不能耕種、不可修理、不可收割:
(1) 若是這樣,家主和家人從何得吃?
(2) 他們因此會受到什麼損失?
(3) 僱工這一年怎樣生活?
(4) 地土當然會照常生出土產,誰會因此得益?
(5) 這裡說:「地要守聖安息」:
a. 是什麼意思?
b. 誰是地的主人?
(6) 這裡怎樣向我們顯出神的屬性?
25:8-28—禧年—這第五十年(即禧年) 是以贖罪日那日作開始的。這一「年」就是以農作的周年來計算了:
(7) 25:8-12 禧年的遵守
a. 為何禧年以贖罪日(即整個國家罪孽得贖的那日) 為開始?(見25:10)
b. 那些因賣了家業以至被迫遷離的,這「自由的宣告」如何在禧年中成為事實?
c. 照經文顯示,這禧年是緊接第49年的安息年宣告的;如此兩年緊接的安息年,不能種植和收割,一般的地主會有什麼感受?
(8) 25:13-28田地的處理:
a. 25:13-17—估價的計算:這裡詳述的計算仿似今天的租約。這種計算顯出了什麼道德原則?
b. 25:18-22—鼓勵性的應許:雖然表面上是會失去兩年田產的收成,加上以上計算定了收益的限制,神在此給予他們因服從而帶來什麼保證?
c. 25:23-28—在頒佈沒有「永賣」的條例時,神說明的原因是什麼?
(9) 按著以上的條例,你可以看出禧年的信息和總意是什麼嗎?
(10) 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?
“Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his own clan.” (Lev. 25:10)
The introduction of the Sabbath Year and the Year of Jubilee had to be something unprecedented in the ancient world, no wonder some scholars tried very hard to date this chapter to the post-exilic period. However, as unprecedented as it was, it fully reveals God’s desire that holiness is not just confined to the area of worship, but to be lived out in our every day’s life. Several messages or principles are hard to miss:
(1) The earth belongs to the Lord:
As much as we know that God is the One who created the heavens and the earth, and we are simply being entrusted to manage it (Gen. 1), we often see the land we own, the house we possess and the business we operate as ours — we have absolute ownership, complete authority and total control. However, with this Year of Jubilee, God reminds all of us that “the land is mine and you are but aliens and my tenants” (Lev. 25:23);
(2) No exploitation of people or land to maximize profit or gain:
With the concept of absolute ownership, we somehow feel the need to maximize our income or gain at all times, forgetting that it is the Lord who causes us to prosper, not our wisdom, our hard work or frugality. The consecutive years of Sabbath (i.e. the 49th and the 50th years) must be very hard on the landowners. But this is exactly needed to train our obedience and our trust in the Lord and His promise is a very extravagant one: “I will send you such a blessing in the sixth year (referring to the 48th year) that the land will yield enough for three years” (Lev. 25:21). The amazing part of this instruction has also meant that even the land needs to rest!
(3) No permanent poverty:
` If the Israelites were to strictly obey this commandment and observe the Year of Jubilee, it would have meant that no Israelites would end in perpetual poverty. Even if one was forced to sell his or her family property, in the 50th year, the descendants, if not the original seller, would be able to reclaim it and start over again!
In this proclamation of the Year of Jubilee, I can see the sovereignty, wisdom and kindness of our God for whom we must set ourselves apart and live out His holiness in obedience, in trust and in kindness to one another.
「第五十年,你們要當作聖年,在遍地給一切的居民宣告自由。這年必為你們的禧年,各人要歸自己的產業,各歸本家。」(利25:10)
安息年和禧年的條例,在古時近東的社會一定是絕無僅有的,無怪不少學者硬要定這章聖經為被擄後,較文明時代寫的。其實,這豈會是人的著作?!是神藉此要顯出祂的心意,叫以色列人的聖潔不要局限於宗教的儀式上,更要溶入每天的生活之中!這裡的定例,明顯的刻劃出以下的信息:
(1) 全地是屬耶和華的:
我們知道神是創造這世界的,祂也繼續擁有這世界;人只不過是被交托去代神管理這地球(創1章) 。但是我們總視我們的房屋、田地,甚至事業是我們的—以為我們有絕對的擁有權、有完全的自主權,更有一百份之一百的控制權。但是這禧年的吩咐提醒我們:「因為地是我的,你們在我面前是客旅,是寄居的。」(利25:23)
(2) 不可盡用、盡賺:
可能因為我們有著絕對擁有的意識,以至我們也有要盡賺、盡用資源的心態,忘記了至終是神供給、興旺我們,而不是因我們的智慧、節儉和努力。在禧年時,以色列人要連守兩年的安息年(第49和第50年) ,相信對地主帶來了更大的挑戰。這是用來操練我們的順服和信靠。而神對願意這樣的遵從和信靠的人之應許是希奇的:「我必在第六年(即指第48年)將我所命的福賜給你們,地便生三年的土產」(利25:21) 。這樣的安排是叫地也能多享安息!
(3) 不會長期貧窮:
如果以色列人真的願意遵守禧年的律例,國中自然沒有長期貧窮的國民了;因為就是有人因貧困而要賣掉家業田地,在禧年時,就可以有機會得回田地,從頭開始!
故此,我們從禧年的制度,可以看到神的主權、智慧和恩慈。我們既以祂為我們的神,就需要把自己分別為聖,更要在日常生活中,活出對祂的順服和信靠,對鄰舍同樣活出神的恩慈。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Redemption of a house versus open land (vv. 29-31):
a. A house within a walled city refers to a house used purely for residence.
b. A house in an open field is then part of the field which is meant for the planting of crops or other income producing plants or trees.
What is the reason for the difference in their treatment regarding ownership?
(2) Houses of the Levites (vv. 32-34)
o An exception is made to the houses of the Levites which are always redeemable, while their lands could never be sold (even in their poverty)
Why is such an exception given to the Levites?
Who are they and how different are they in terms of sources of income?
(3) Cannot charge interests (vv. 35-38)
a. To one of their own countrymen, what is their obligation?
b. What is the reason given for not allowing them to charge interest on loans to one of their countrymen? (v. 38)
c. How then should it be applied among us?
(4) On slavery (vv. 39-55):
a. What is the reason given for not enslaving one of their own countrymen? (v. 42)
b. Why then could they purchase aliens as slaves? (vv. 44-46)
c. What provisions are made to ensure the possibility of redemption of Jewish slaves owned by foreigners within Israel?
d. What does such a distinction between Israelites and foreigners speak to their relationship with God? (vv. 54-55)
e. How does God treat us, His children, differently from those who do not belong to Him?
(5) What is the main message to you today and how may you apply it to your life?
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
(1) 25:29-31—贖宅與贖田地之別
a. 城內的房屋是住宅
b. 沒有城牆的房屋是(種植的)田地的一部份
兩者處理有分別的原因何在?
(2) 25:32-34—利未人的房屋
a. 利未人的房屋就不同,是可贖的,但是他們的田地卻永不能賣(就是在貧困中) ,原因何在?
b. 他們生活收入的來源與一般人有何分別?
(3) 25:35-38—不能取利
a. 他們對弟兄有什麼責任?
b. 不能向弟兄收利息的原因是什麼?(25:38)
c. 我們今日該怎樣應用這原則?
(4) 25:39-55 奴僕的條例
a. 不可以弟兄為奴的原因是什麼?(25:42)
b. 為何卻可以買外邦人為奴僕?(25:44-46)
c. 買贖在外邦人中作奴僕的弟兄的吩咐是什麼?
d. 這些對弟兄與外邦人的處理上的分別,怎樣反映出他們與神的關係?(25:54-55)
e. 今天,神對我們與不屬祂的人又有什麼分別?
(5) 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?
“The Spirit of the Lord is on me, because He has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor…Today, this scripture is fulfilled in your hearing” (Lk. 4:18-21)
Commentators in general see that the reading of Isaiah 61:1-2 by Jesus in the synagogue as His proclamation that the Year of Jubilee being fulfilled by His coming — “the term release/forgiveness, which is the name of Jubilee in LXX (the Greek OT), functions as the key dimension of Jesus’ earthly work in Luke-Acts (Hartley, Word, 447). Indeed, the Lord Jesus Christ has come not only to proclaim, but to fulfill the ultimate liberty from sin by His death and resurrection. However, there is a more “earthly” or temporal impact on the Western civilization with this proclamation in Leviticus and allow me to quote a bit more fully from Hartley:
“This Jubilee manifesto has not been lost on the pages of a forgotten OT book. It has had a leavening effect on social thought in the west… (as it) holds out the ideal of an egalitarian society being realized in an era of social harmony. These ideals often inspired leaders of democracy and great social reformers. This legislation, which encourages each family’s ownership of land, has contributed to the Western ideal that every family has a right to own property. The view of land ownership herein, however, is revolutionary. It does not promote the ownership of private property in a way that allows the rich to amass large tracts of land, displacing the poor, nor does it permit the speculative buying and selling of land that feeds inflation, which in turn increases poverty. Neither does this manifesto promote a social or common ownership of land. Instead, this legislation prescribes a classless society in which each family has an inalienable ownership of a plot of land. It promotes responsible work that attends ownership of property, and at the same time it promotes responsible brotherhood of all Yahweh’s people arising from their faith in Yahweh. Those who are more prosperous assist the poorer brothers, raising them to their own level, because they fear Yahweh. Kinsman helps kinsman, neighbor helps neighbors to face and to overcome economic hardship. Greed and covetousness are broken…”
「主的靈在我身上,因為他用膏膏我,叫我傳福音給貧窮的人;差遣我報告:被擄的得釋放,瞎眼的得看見,叫那受壓制的得自由……報告神悅納人的禧年……今天這經應驗在你們耳中了。」(路4:18-21)
耶穌在會堂中宣讀以賽亞書61:1-2這段的經文,清楚的宣告這禧年的應許已應驗在祂身上。當然,主耶穌是藉著祂的死而復活,叫我們從罪的捆綁中得到是終極的自由。不過,這禧年當時的定例,卻也實際地在歷史上為西方文化帶來了重大的影響。容許我與你們分享解經家John Hartley的見解:
「這被忘記的舊約書卷中的禧年宣言,卻沒有被忘記。它像酵一樣,影響了西方的思想……(它) 道出一個平等社會如何能實現社會和諧的理想。這理想常常激發民主的領袖和偉大的社會改革者。這鼓勵家庭擁地權的條例,帶來西方每個家庭都有擁地權的理想。不過,這裡田地的擁有權是具革命性的。它不是倡議私人擁地權到一個地步,讓人可以壟斷大批的土地,迫使貧者遷徙;也不容許投機性的地產買賣,以至引起通漲,因而加深貧困。但也不是鼓吹社會性的共同擁有產業。這律例是要設立一個沒有階級的社會,使每一個家庭有絕對擁有田地的權利。它鼓勵有責任感的處理這產業權,同時也鼓勵因敬畏耶和華而生的對鄰舍的彼此照顧。那些比較富裕的,要幫助貧窮的弟兄,協助他們被提升到自己的地步,這是因敬畏耶和華之故。族人彼此的相助、鄰舍彼此的照顧,一同面對、勝過經濟的困境。貪婪和自私就被消除……」
(Hartley, Word, 447).
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As we draw closer to the end of the collection of “the decrees, the laws and the regulations that the Lord established on Mount Sinai between Himself and the Israelites through Moses” (26:46), we read in chapter 26 that the Lord lays before His Covenanted People the blessings for their obedience and the curses for their disobedience. We shall consider the blessings today:
(1) In announcing His promised blessings, what are the two commandments that the Lord prefaces them with? (vv. 1-2)
(2) How significant is each of these commandments (to the point the Lord would preface His blessings and curses with)?
(3) How important are they to us today?
(4) 1st promised blessing: Enough food all year round (vv. 3-5) — see note below
a. Do you think this promise is still applicable to Israel today?
b. Do you think this promise is applicable to us today?
(5) 2nd promised blessing: Peace and safety (vv. 6-8)
a. Given the location of Palestine — a passage between the world powers in the north and those in the south historically, how important was this promise?
b. How did King David experience this promise of “lying down” in peace in Psalm 23?
(6) 3rd promised blessing: Increase in number (v. 9)
a. The promise of fruitfulness and increase here is tied to God’s covenant; what covenant is being referred to? (See Gen. 15:5; 17:2-6)
b. What does this covenant ultimately point to?
(7) 4th promised blessing Abundant harvest (v. 10)
a. What kind of picture is being used to depict their abundant harvest?
b. As much as we like to put the spiritual before the material, what does this say about God’s desire for the world and the people He has created?
(8) 5th promised blessing: Continued covenanted presence (vv. 11-12)
a. Of course, the spiritual is of utmost importance: what does this promise entail?
b. How precious and significant is this promise?
(9) Basis of promise (v. 13)
a. Who is God to Israel and what has He done for them?
b. Who is God to you and what He has done for you?
c. Have you been able to “walk with your head held high”?
(10) What is the “all important” condition attached to these promises in v. 3?
(11) What is the main message to you today and how may you apply it to your life?
Note: grape and olive are the last of the harvest of the year which precedes the rainy season (October to March) and marks the beginning of another planting season for crops.
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
當我們來到「耶和華與以色列人在西乃山藉摩西立的」律例典章的結束時(26:46) ,神在這裡把祝福與咒詛擺在百姓的面前。今天我們先思想因遵從而帶來的福份:
(1) 在應許賜福之前,神在此先重申那兩條誡命?
(2) 為何以這兩條誡命作宣告賜福和降禍的開始?
(3) 這兩條誡命對我們今天又有什麼重要性?
(4) 第一個祝福(26:3-5) —風調雨順
a. 你認為這應許今天仍適用於以色列嗎?
b. 世人又如何?
(5) 第二個祝福(26:6-8) —安然居住
a. 歷史上巴勒斯坦夾於南北霸權之中,這應許對以色列人有多重要?
b. 大衛如何在詩篇第23篇形容他所享受的「躺臥」之褔?
(6) 第三個祝福(26:9) —生養眾多
a. 這個祝福是與神先前所立的那約有關?(見創15:5; 17:2-6)
b. 這約的應許最終是指著什麼說的?
(7) 第四個祝福(26:10) —豐收飽足
a. 這應許是怎樣生動的描述?
b. 當然,靈性的事比物質的需要為重;但從神這些應許,我們可以看到神創造的原意是什麼?
(8) 第五個祝福(26:11-12) —住在其中
a. 這是眾應許最為寶貴的。你同意嗎?
b. 為什麼?
(9) 應許的基礎(26:13)
a. 神與以色列人有什麼關係?祂為以色列人成就了什麼大事?
b. 神與你有什麼關係?祂為你成就了什麼大事?
c. 你今天是否能「抬起頭來行走」?
(10) 能承受這些應許的條件是什麼?(見26:3)
(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?
註:葡萄和橄欖在巴勒斯坦地是十月到三月雨季來臨之前,最後收割的果子;也是新一年種植的開始。
“I will walk among you and be your God and you will be my people.’” (Lev. 26:12)
As Leviticus draws to its end, the Lord lays down the blessings that would be bestowed to the Israelites if they would follow His decrees and be careful to obey His commands (26:3). In the blessings that God has promised, we can see that God is not a God who delights in seeing mankind suffer with droughts, famines and wars. Instead, He desires that His creation and His creatures would live in harmony and enjoy peace and prosperities. However, the greatest blessing He has promised remains that He will dwell and walk among them, and they will be His people, He their God (26:12). Augustine has this to say about this very promise in Leviticus:
“True peace shall be there, where no one shall suffer opposition either from himself or any other. God Himself, who is the Author of virtue, shall there be its reward; for, as there is nothing greater or better, He has promised Himself. What else was meant by His word through the prophet, ‘I will be your God, and ye shall be my people’ than, I shall be their satisfaction, I shall be all that men honorably desire — life, and health, and nourishment, and plenty, and glory, and honor, and peace, and all good things? This, too, is the right interpretation of the saying of the apostle, ‘That God may be all in all.’ He shall be the end of our desires who shall be seen without end, loved without cloy, praised without weariness. This outgoing of affection, this employment, shall certainly be, like eternal life itself, common to all.” (Augustine, City of God, XXII, 30)
「我要在你們中間行走;我要作你們的神,你們要作我的子民。」(利26:12)
在利未記最後的篇幅中,神把要賜給以色列人的福氣,盡列清楚給他們知道。要得著這些福氣,他們只要謹守遵行祂的律例和誡命(26:3) 。從所列的厚福,我們看到神絕非樂意看到人受苦難,活在乾旱、饑饉和戰爭當中。祂盼望祂所造的人,能與祂和萬物在和諧、平安和豐盛中生活。不過,在這些福份之中,最大的乃是祂會住在他們當中,並與他們同行;祂要作他們的神、他們要作祂的子民。奧古士丁就利未記這個應許有以下的體驗:
「那裡沒有一人因自己或別人遭受敵對,那裡就有真正的平安。神自己—那美德的創造者—要成為他的獎賞;因為再沒有比祂更大、更美好的,因此祂應許把自己賞給他。通過先知,祂說:“我要作你們的神,你們要作我的子民” ;這是說,我要成為他們的滿足、成為他們所真實盼望的一切—生命、健康、飲食、豐盛、榮耀、尊貴、平安和一切的美善!這也是使徒(保羅) 這句話的意思:“神在一切之中/That God may be all in all” (哥林多前書15:28) 。祂是我們心願的終極—祂是永遠被看不完、愛不盡、讚不絕的。這施予的愛、這些的應許,像永生一樣,是人人都可以得著的」(Augustine, City of God, XXII, 30)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As much as the rewards for obedience are great, the punishments for disobedience are also severe, and yet they do reflect the patience and long-suffering of God, because they are mentioned in stages:
vv. 14-17—The Initial Stage
(1) The punishments are being described in vivid fashions, perhaps, summed up best with the beginning words, sudden terror:
a. How would you describe the condition they have to live in when they sin?
b. Which to you presents the most horrific punishment?
c. See Judges 6:3, 4 to see how one of these punishments had come to pass.
(2) Given the tremendous blessings that awaited them, why would Israel choose to reject God’s decrees?
vv. 18-20—The 2nd stage - the “seven-time” punishments featured by
(3) Barren land: God causes the sky and the land to become like iron and bronze, instead of abundant yield, there will be no yield:
a. Why would they not repent given the punishments they would have suffered?
b. What does God aim to achieve with more severe punishments? (v. 19)
vv. 21-22—The 3rd stage - the “seven-time” punishments featured by
(4) Extermination of cattle, and childlessness
a. What will be the means that God uses?
b. In what ways are these punishments “seven times” more severe?
vv. 23-26—The 4th stage - the “seven-time” punishments featured by
(5) War, plague and famine
a. What does the Lord say before declaring His accelerated punishments?
b. What does God accuse them of in v. 25?
vv. 27-39—The 5th stage - the “seven-time” punishments featured by
(6) Severe famine, destruction of idols’ altars, ruined cities and sanctuaries, land laid waste and exile:
a. What are the reasons given for such utter destruction (vv. 28, 39)
b. How does the history of Israel turn this warning into a fulfilled prophecy?``(See 2 Ki. 6:24-31; 25:1-12)
A message of Hope (vv. 40-45)
(7) Even when their sins are so horrendous, what would turn God’s heart around? (vv. 40-41)
(8) Will Israel repent of their sins one day? (Zech. 12:10; Rom. 11:25-27)
(9) What obliges the Lord to accept their repentance? (v. 42)
(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。
上文的祝福固然豐盛,但是背逆誡命的咒詛就更厲害;但卻同時顯出神的長久忍耐,因為降禍的警告是漸進的:
26:14-17—開始的警告
(1) 這裡警告要降的禍患是極可怕的,以「命定驚惶/sudden terror」刻劃出來:
a. 你可以怎樣形容活在這些審判的生活是怎樣的?
b. 令你最驚懼是那一樣?
c. 參閱士師記6:3-4,看看這警告部份的應驗。
(2) 祝福既是如此豐厚,為何以色列人還要選擇咒詛?
26:18-20—七倍的懲罰
(3) 這裡所預言的是那方面的審判?
(4) 這審判針對他們什麼罪?
26:21-22—再七倍的懲罰
(5) 這裡所預言的是那方面的審判?
(6) 審判的工具是什麼?
(7) 與先前的禍患相比,如何是加倍的懲罰?
26:23-26—再加七倍的懲罰
(8) 這裡所預言的是那方面的審判?
(9) 這審判針對他們什麼的罪?
(10) 與先前的禍患相比,如何是加倍的懲罰?
26:27-39—再次加七倍的懲罰
(11) 這次可算是終極的懲罰,包括什麼?
(12) 這樣徹底的審判,原因是什麼?(見26:28, 39)
(13) 這審判的預言,終於怎樣應驗在以色列人身上?(見王下6:24-31; 25:1-12)
26:40-45—盼望的應許
(14) 是什麼令神回心轉意的?(26:40-41)
(15) 以色列人至終會悔改嗎?(亞12:10; 羅11:25-27)
(16) 是什麼使耶和華接納他們的回轉?(26:42)
(17) 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?
“These are the decrees the laws and the regulations that the Lord established on Mount Sinai between Himself and the Israelites through Moses.”’ (Lev. 26:46)
As clear as the above verse is, scholars, including some Evangelical scholars, still insist that chapter 26 of Leviticus was a later invention based on their “god” — the historical and grammatical method of biblical criticism. Make no mistake, I am not against this method per se, but, as Robert Barron puts it, these scholars “placed great stress on discerning the intentionality of the human authors and the specificities of their historical settings, which resulted in a loss of the sense of the integrity of the Bible as a whole” (First Things, April 2014, 21).
Allow me to share with you the insight of Keil and Delitszch in this respect:
“When modern critics, who are carried away by naturalism, maintain that Moses was not the author of these exhortations and warnings, because of their prophetic contents , and assign them to the times of the kings, then end of the eighth or beginning of the seventh century…they have not considered, in their antipathy to any supernatural revelations from God in the Old Testament, that even apart from any higher illumination, the fundamental idea of these promises and threats must have presented itself to the mind of the lawgiver Moses. It required but a very little knowledge of the nature of the human heart, and a clear insight into the spiritual and ethical character of the law, to enable him to foresee that the earthly-minded, unholy nation would not fulfill the solemn demand of the law that their whole life should be sanctified to the Lord God, that they would transgress in many ways, and rebel against God and His holy laws, and therefore that in any case times of fidelity and the corresponding blessing would alternate with times of unfaithfulness and the corresponding curse, but that, for all that, at the end the grace of God would obtain the victory over the severely punished and deeply humbled nation, and bring the work of salvation to a glorious close. It is true, the concrete character of this chapter cannot be fully explained in this way, but it furnishes the clue to the psychological interpretation of the conception of this prophetic discourse, and shows us the subjective points of contact for the divine revelation which Moses has announced to us here. For, as Auberlen observes, ‘there is a marvelous and grand display of the greatness of God in the fact, that He holds out before the people, whom He has just delivered from the hands of the heathen and gathered round Himself, the prospect of being scattered again among the heathen, and that, even before the land is taken by the Israelites, He predicts its return to desolation. These words could only be spoken by One who has the future really before His mind, who sees through the whole depth of sin, and who can destroy His own work, and yet attain His end. But so much the more adorable and marvelous is the grace, which nevertheless begins its work among such sinners, and is certain of victory notwithstanding all retarding and opposing difficulties.’ The peculiar character of this revelation, which must deeply have affected Moses, will explain the peculiarities observable in the style, viz. the heaping up of unusual words and modes of expression, several of which never occur again in the Old Testament, while others are only used by the prophets who followed the Pentateuch in their style.” (K&D, Pentateuch, 633)
「這些律例、典章,和法度是耶和華與以色列人在西乃山藉著摩西立的。」(利26:46)
雖然以上的經文是這樣清楚的說明,這些律例是耶和華藉著摩西立的,不少解經家,包括福音派的卻仍堅持利未記第26章是後期人的創作或加進其中的。這是因為他們以歷史和文法的批評學為他們的神!不要誤會,我不是說這些批評學本身一定是錯的,但當學者「過份的側重寫(聖經) 的人的用意和他們當時歷史背景的獨特性時,就忽視了聖經整體的可信性」(Robert Barron, First Things, April 2014, 21) 。
讓我與你們分享Keil and Delitszh對此所作的評論:
「現代的批評者被自然論所牽引,認定摩西不是這些勸勉和警告的作者,而把它們定為列王時代,即主前第八世紀末、第七世紀初的著作……出於他們強烈反對舊約聖經是神的啟示。他們沒有考慮到,撇開從上而來的啟示,這些應許和咒詛基本的意識,在摩西這律法傳遞者,是真實。只要稍對人心(罪性) 的認識,和對律法屬靈和道德特性的了解,就足以使摩西預知這個只顧地上,也不聖潔的國,是不會滿足這嚴肅律法的要求、也不會全然的分別為聖給神。他們反會是多有過犯、叛逆神和祂的聖律,以至祝福與咒詛會相繼的發生;但至終神的恩典必會勝過這些受到嚴厲審判和深被謙卑的子民,把救恩之工引至榮耀的終結。
對,這樣是不能完全解釋這一章的特性,但卻讓我們稍為領會這些預言的背後的心理,也給我們看到這藉著摩西宣告的屬天啟示一個主觀的接觸點。
就如Auberlen所觀察到的: “這裡彰顯出神的偉大,就是祂對這些剛剛從外邦拯救出來,引領他們到自己面前的人,竟然預告他們將會再次被分散到列國之中;也在他們尚未進去取地之先,就預告這地的荒涼。這些話語只可能是出於一位能夠把未來真實的放在眼前,看透罪惡的深重、拆毀自己的工作、卻仍能至終完成祂計劃的那一位。但更偉大和當敬佩的,是恩典一旦在人的罪中發動,不論經過多久和困難,仍穩操勝券”。這啟示的獨特性肯定深深影響著摩西,以至影響他記錄的風格、採用了一些不尋常的字句和表達的方式,少部份沒再在舊約任何的地方出現,而其他就被仿效摩西五經的風格的先知所採用。」(K&D, Pentateuch, 633)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
This final chapter in Leviticus acts more like an appendix to the Book of Leviticus and it deals with a rather good thing — the voluntary making of vows to God, except that it also opens up an opportunity to sin against the Lord:
(1) Before we reflect on the provisions concerning the honoring of vows to God, can you think of the reasons or conditions which might prompt to a person to make a vow to God?
a. Any example in times of distress?
b. Any example in times of blessings?
c. Are vows normally made in the heat of the moment?
d. Why would a person wish to “withdraw” their vows?
(2) Read the following passages concerning vows:
a. Deuteronomy 23:21-23
b. Proverbs 20:25;
c. Ecclesiastes 5:3-5
(3) Vows to dedicate a person (vv. 2-8)
a. Just for clarity, the following is a chart of the price of redemption:
AGE |
SHEKELS -MALE |
SHEKELS-FEMALE |
1month – 5 years |
5 |
3 |
5-20 years |
20 |
10 |
20-60 years |
50 |
30 |
60 + years |
15 |
10 |
b. The dedicating of a person amounts to a commitment to be slaves for God, except that only the Levites could serve in the temple of the Lord, therefore as an expression of such a dedication, “money” is to be paid as redemption in the expression of such a vow. The amounts so set appear to be reasonable prices for the redemption of slaves in the marketplace.
c. Using Samuel (which was really an exception) as an example (1 Sam. 1:11), can you understand what it might mean to dedicate a person to the Lord?
(4) Vows to dedicate animals (vv. 9-13)
a. Good or bad seems to imply value and should have nothing to do with blemishes: what does the “no-exchange” provision aim to achieve and teach?
b. Note: a clean animal so dedicated is probably used as sacrifice, while an unclean animal will be sold by the priest with its price going back to the coffer of the temple.
(5) Vows to dedicate property (vv. 14-24)
a. Houses: redeemable at one and one/fifth value (vv. 14-15)
b. Family land: redeemable as above, if not redeemed, it will permanently belong to the priests in the Jubilee (vv. 16-21)
c. Purchased land: price to be paid to the priests as valued (right away), with land returning to the original owner in the Jubilee (vv. 22-25)
Why would the Lord permit the person to redeem what has already been vowed?
(6) First-born animals (vv. 26-27)
a. What do these provisions for first-born animals, clean or unclean, seek to safeguard?
b. Any spiritual lesson we may learn from it?
(7) Irreversible Vows (vv. 28-29)
a. V. 28 appears to deal with a special, most solemn kind of vow, although we do not really know its exact nature: the word, “to devote” means “to ban” (K&D, 644).
b. V. 29 appears to deal with divine judgment against idolaters such as those described in Deuteronomy 13:13ff.
(8) Tithing (vv. 30-33)
a. What is the reason given for this command of “tithing” of grain and fruit? How is it related to the safeguard against using first-born as vows?
b. Why is the redemption of grain or fruit tithing permitted?
c. How does the provision concerning the herd and flock safeguard against manipulation?
(9) When you are reading the above provisions and realize that even voluntary vow makings need to be regulated
a. Does it make you sad?
b. How does it speak to our sinfulness?
(10) As we come to the end of the Book of Leviticus, spend some time going through your notes or journal, and highlight the main messages you have learned. Translate your thoughts into a prayer of response.
請細細慢讀每天指定的經文至少兩遍,然後反複思考問題。
這一章好像是附註一樣的把利未記帶到一個總結;所處理的本是美事—是人甘願的向神許願—可惜也可以成為得罪神的機會:
(1) 談到許願,通常在什麼情況下會叫人主動的向神許願?
a. 在遭遇困難時而許願,試舉個人或聖經中一例。
b. 在蒙應允或蒙福時許願,試舉一例。
c. 通常許願是三思後而作的,或是衝動之舉?
d. 為何會許願後,有所後悔?
(2) 試翻閱以下有關許願的經文:
a. 申命記23:21-23
b. 箴言 20:25;
c. 傳道書5:3-5
(3) 以人作願(27:2-8) :被許的人分類按估價歸給神:
年齡 |
男的價銀-舍客勒 |
女的價銀-舍客勒 |
一月至五歲 |
5 |
3 |
五至二十歲 |
20 |
10 |
二十至六十歲 |
50 |
30 |
六十歲以上 |
15 |
10 |
- 以人作願近乎使他作神的奴僕,不過在聖所事奉是利未人的特權;故此用價銀作贖價。這裡所定與當時贖奴僕的價錢相約。
- 試參閱撒母耳記上1:11,以撒母耳為例,以人許願的用意是什麼?
(4) 以牲畜許願(27:9-13)
a. 「好」與「壞」似指貴賤,非與殘疾有關,否則神不會悅納:這樣,不可替換的原因是什麼?
b. 註:潔淨的牲畜當然是會用作獻祭的,不潔者則會被變賣,價銀歸祭司/聖殿的銀庫。
(5) 以房產許願(27:14-24)
a. 房屋可以加五分一價銀贖回(27:14-15)
b. 家業田地:也可如房屋贖回。若等到禧年,則永歸祭司(27:16-21)
c. 買來之(非家業) 田地:要照估定價銀(立刻) 付祭司,但田地在禧年仍歸原有的家庭(27:22-25)
- 立以上條例的原因是什麼?
- 為何神竟容許贖回所許之物?
(6) 頭生之例(27:26-27)
a. 這裡論到頭生的條例的作用是什麼?
b. 我們可以看到什麼屬靈的教訓或原則?
(7) 永獻的願(27:28-29) —這裡似指特別一種最嚴肅的願
a. 第28節似指人甘願獻上,永不更改的願
b. 第29節似指干犯了神而引至的審判(參申13:13ff)
(8) 什一奉獻(27:30-33)
a. 這裡論到什一奉獻條例的作用是什麼?
b. 植物種子和果子是可以贖回的
c. 牛羊什一奉獻是不能自選那隻作奉獻的
(9) 當你讀到以上的條例,看到連甘心許的願也要立例管理:
a. 你有什麼感受?
b. 你可以看到人心的敗壞嗎?
(10) 在讀完利未記時,請用點時間翻閱這數星期的筆記,看看你在這書卷中領受的主要提醒是什麼。然後,把你的感受化成禱告的祭,獻給神。
“Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God — it is your spiritual act of worship.” (Rom. 12:1)
As we embarked on the reflective study of Leviticus, I believe you did so with a feeling of trepidation, wondering how you might survive the study of this seemingly monotonous book, let alone learn anything from it of significance. I hope, after several weeks of reflective study, you have changed your mind and have come to appreciate how meaningfully rich this Book of Leviticus is. I, for one, wish that I could have studied this book much earlier in my days of youth; if I did, I would have understood not only the holy character of God, the utter sinfulness of mankind, but the value He has put on lives — human or otherwise, and His rightful demand for sexual purity.
The first five chapters of instructions to the lay people concerning the laws of sacrifice signify not only the need for atonement of the people’s sin through the shedding of blood, but God’s invitation to them to come before Him and have fellowship with Him. The call to holiness is complemented by the invitation to draw near to Him.
The next two chapters of instructions to the priest concerning the laws of sacrifice together, with chapters 8-10 concerning the institution of the priesthood and the rules of chapters 21-22, highlight the awesomeness of the priesthood and how sacred a task it is. The judgment of the two sons of Aaron in chapter 10 should serve as a serious warning to all servants of the Lord as to how careful we should go about our ministry and how holy an example we should set for the congregation.
The detailed instructions in chapters 11-15 about clean and unclean animals, childbirth, diseases, discharges etc. point to a holiness that is not confined to the time of worship, but to everyday life.
The Day of Atonement is strategically situated in the middle of the book in chapter 16 and forms not only the most important religious festival of the Jewish Calendar, but also the most pivotal prophetic act of salvation for all mankind, the ultimate fulfillment of which took place in the person of Jesus Christ and His blood-shedding death on the cross. The functionality of blood sacrifice is then explained in the immediate chapter that follows.
Every day’s holiness is then elaborated in chapters 18-20 for the lay people, with heavy emphases on sexual purity and a reiteration of the second part of the Ten Commandments which is to love one’s neighbor as oneself. The repeated emphasis is on the demand to be different from their pagan neighbors. While many of the regulations concerning the distinction between clean and unclean in chapters 11-15 are ceremonial and have been fulfilled by the redemptive act of Christ, these ethical laws of sexual purity and of loving one’s neighbors are permanent. We need to continue to live out such holiness to distinguish ourselves from the world.
From chapter 23 to chapter 25, I have learned much about the communal aspect of our faith in God — the designated time for sacred assemblies, the observance of the Sabbath Year and the Year of Jubilee — all point to what is meant to be a people of God and a priesthood of believers. Had the Israelites been able to obey all the commandments and observed all God’s decrees, they would have been such a powerful witness to true rest, peace and liberty in God. Unfortunately, instead of enjoying true peace, rest and liberty in God, the prophetic warning of punishments in chapter 26 has come to pass. However, it does end in the glorious hope of repentance of God’s people and forgiveness promised by the God who “remembers” His covenant with Abraham through whose seed, our Lord Jesus Christ, the Lord will not only be their God once again, but also ours.
「所以弟兄們,我以神的慈悲勸你們,將身體獻上,當作活祭,是聖潔的,是神所喜悅的;你們如此事奉乃是理所當然的。」(羅12:1)
在我們開始研讀利未記時,不曉得你有沒有一點懼怕感,以為這卷書是沉悶很難明白的,更不期望能夠從中多有領受。我盼望在這幾個星期的反思,叫你改變感受,令你覺得這卷書是滿有屬靈的功課和教訓的。我個人就希望自己能在年輕的時候仔細的研讀和領會這卷書,這樣,我會對神的聖潔、人的罪性、神所創造生命的神性、和神對男女關係聖潔的要求,有更清楚的認知。
首五章對百姓獻祭的規定和規例,不但告訴以色列人,他們的罪是必須藉著獻上祭牲和所流的血才能得贖,更是神給他們的邀請,希望他們近前來與祂和好,並與祂親近。
第六和七章有關祭司獻祭的規例,加上第八至十章祭司膏立的條文和第廿一至廿二章對祭司特別的律例,給我們看到就近神面前的事奉是何等神聖與莊嚴的事情。對亞倫兩個兒子的審判,更應是對凡作神僕的人的警惕—我們要何等慎重的看我們的職份,更要作全群聖潔的榜樣。
第十一至十五章有關潔與不潔的分別—不論是牲畜、產子、皮膚病、漏症等,都表明聖潔不是單單在乎敬拜,更要在每天生活的當中活出來。
贖罪日剛好是記載在利未記全書中間的第十六章,是以色列人每年最重要的節日與時刻,也是全人類藉著耶穌基督在十字架流血而死,作贖罪祭的預表。第十七章更給我們解釋,血為何能贖罪。
第十八至二十章就給百姓定下日常生活聖潔的律例:男女和鄰里關係的聖潔是這些律例的重點;而十誡的第二部份,愛人如己的教導,就更詳盡的以律例方式列出。其總意是吩咐以色列人要與鄰邦有別。固然,第十一至十五章是對潔與不潔的條例,因耶穌基督的救贖,多已被滿足了;但是其中與道德,特別男女性關係的條例是不變的真理,是今天我們活出與世人有別,必須嚴加尊重和遵守的。
從第廿三至廿五章,我領會到個人與神的關係是與屬靈群體的關係不能分開的—聖會的規定、安息年和禧年的規條,都清楚提醒我們作神子民的意思,和作祭司國度的見證。若然以色列真的遵照這些律例來生活,他們要成為對列邦何等強而有力的見證—見證到神的真實,也見證到以耶和華為神的那國的福份:就是在神裡面享受祂的平安、安息和自由。
可惜的是,他們不但不能享受這些福氣,反而看到第二十六章降災的預言臨到他們身上。但是利未記仍以盼望作為結束,就是遙望著那天,他們的悔改、神因記念祂與亞伯拉罕的約,而赦免他們的罪。這天應該不太遙遠了,因為亞伯拉罕的子孫,神的兒子,耶穌基督已來了,為他們,也為全世界作了挽回祭。神說,有一天「他們必仰望我,就是他們所扎的……」(亞12:10)