GRACE BIBLE FELLOWSHIP | 恩道堂

The chapter begins and ends with the solemn admonition, “You shall not profane My holy name” (vv. 1, 32). In chapter 21, God warned the priests not to be defiled by the unclean things; now He warns them not to defile the clean things.

本章开头和结尾，都严肃告诫“不可亵渎我（耶和华）的圣名”（1、32节）。在第21章中，神警告祭司不得被不洁净之物玷污；现在，祂警告他们不要玷污圣洁之物。

Defective Serving 有缺陷的侍奉 (1–9).

It was dangerous for the priests to serve God if they knew they were unclean. They were insulting God, who knows all things, and deceiving the people who depended on them to present their offerings. The prophet Isaiah advised, “Be clean, you who bear the vessels of the Lord” (Isa. 52:11).

祭司如果知道自己不洁净但仍事奉神，这是很危险的。他们是在侮辱那无所不知的神，也在欺骗依赖他们为自己献祭的百姓。先知以赛亚告诫说：“你们扛抬耶和华器皿的人哪，务要自洁”（赛52:11）。

Defective Sharing 有缺陷的分享 (10–16).

The priests fed their families from the sacrifices the people brought, and that holy food could not be given to outsiders, not even a house guest. It is good to be generous, but not if our generosity dishonors God’s gifts (Matt. 7:6).

祭司当以百姓所带来的祭物喂养自己的家，但外人和寄居在祭司家中的人都不得吃这圣物。为人慷慨是好的，但我们不可玷污神所赐的礼（太7:6）。

Defective Sacrificing 有缺陷的祭牲 (17–33).

We must give God the best, for that is what He deserves. Since they pictured the coming Savior, the sacrifices had to be perfect. How easy it is to give to the Lord something we don’t want anymore! Ponder Malachi 1:6–8.

神配的我们把最好的献给祂。既然祭物所勾画的是将来的救世主，这些祭牲就必须是完美的。我们如此轻易献上自己所不要的东西啊！请默想玛拉基书1:6-8。

Praying the Scripture 用经文祷告

1. Bible tells us to sanctify the Lord in our hearts (1Pe 3:15). How can we sanctify the Lord in our hearts by offering defective sacrifices to Him? How many times we give the Lord or the church what we do not want. We give the church things we do not want and have no use of them. There is nothing wrong about the idea of not wasting anything including food, clothing and materials things etc. But the Lord should deserve our best not what we do not want. The problem is heart issue. Let’s pray that we give our very best not the very least or the bare minimum to the Lord. In order to safeguard ourselves from this sin, we make sure we give over and above what is required in the Bible. Let’s sanctify the Lord in our hearts.

圣经告诉我们要在心里尊主基督为圣（彼前3:15）。我们如果把有缺陷的祭牲献上，又如何能做的这一点呢？我们有多少次将所不要的东西献给主或教会？我们给教会的，都是一些我们不要或无用的东西。我们不想要浪费东西的想法是没错，如食物、衣服和材料等，但主配得拥有的是我们最好的一切，而不是一些我们不想要的东西。这个问题在于内心。让我们祈祷，叫我们能全然献上自己最好的，而不是最少或最低限度的。为了提防自己陷入这罪中，我们需要不断反复问自己圣经的要求是什么。让我们在心里尊主基督为圣。

2. Do we remember Nadab and Abihu who offered strange fire before the Lord? What about Ananias and Sapphira who lied to the Holy Spirit in the church? Let’s not take our service to the Lord lightly. As Ecclesiastes warns us, “Guard your steps when you go to the house of God (Ecc 5:1). Let’s pray that we have the right fear of the Lord to worship Him.

我们是否还记得在耶和华面前献上凡火的拿答和亚比户？或是在教会里欺骗圣灵的约亚拿尼亚和撒非喇吗？让我们不要轻视在主前的服侍。正如传道书警告我们：“你到神的殿要谨慎脚步”（传5:1）。让我们祈祷，叫我们能以正确的心来敬拜并敬畏耶和华。

Privilege always brings responsibility. If the nation was to be sanctified, the spiritual leaders had to set the example. God had a word for the priests (1–9), the high priest (10–15), and those who could not be priests (16–24). Note the admonitions in this chapter.

特权与责任是并行的。倘若一个国家要成圣，她的带领者就须以身作则。神对祭司（1-9）、大祭司（10-15）和那些不能成为祭司的（16-24）皆有吩咐。请留意这篇章中的告诫。

“Don’t Defile Yourself!”  不要沾染自己! (1, 3, 4, 11).

Anyone who touched a dead body was ceremonially unclean, so the priests had to be extra careful. They were expected to mourn, but not like the hopeless pagans (v. 5; see also 1 Thess. 4:13–18).

凡触摸死尸的便在礼仪上为不洁，所以祭司必须格外小心。他们可以悲哀哭泣，却不能像无盼望的异教徒一样（5节；亦见帖前4:13-18）。

“Don’t Profane God’s Name!”  不可亵渎神的名！(6).

If we adopt pagan practices, people think we are worshiping pagan gods, and we dishonor the name of the Lord. “Hallowed be Your name” is the first petition in the Lord’s Prayer (Matt. 6:9).

我们若行事像外邦人一样，别人可能误以为我们敬拜的是异教的神，从而亵渎神的名。“愿人都尊你的名为圣”是主祷文里的第一个求告（太6:9）。

“Don’t Profane My Sanctuary!”  不可亵渎神的圣所! (12, 23).

A defiled or disqualified priest would profane God’s holy sanctuary, and God would have to judge. Holy men must minister in holy courts.

一个被玷污或不合格的祭司会亵渎神的至圣所，而神必审判。圣洁的人必在圣洁的院子里侍奉。

“Don’t Profane Your Posterity!”  不可辱没儿女! (15).

So special was the high priest that he could not take anyone but a virgin for a wife to assure the nation that his firstborn was truly a descendant of Aaron. Any sons born with physical defects could not serve, but they received their share of the offerings. The priest who offers a faultless sacrifice (Lev. 22:20–25) must himself be faultless. God wants servants today to be blameless (1 Tim. 3:2, 10).

祭司非常特别，以致他必须迎娶处女为妻，从而向全国保证他的头生的确是亚伦的后裔。凡有先天缺陷的儿子都不得在圣殿里侍奉，但他们仍可接受献祭的份。祭司所献的祭物是纯全无残疾的，所以他自己也需如此（利22:20-25）。神希望今日的仆人也是无可指责的（提前3:2，10）。

Praying the Scripture 用经文祷告

1. Chapter 21 is the instruction given to the priests. They are to keep themselves from being defiled. In the New Testament, the Bible also gives us the requirement for leaders: an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God’s church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. (1Ti 3:2-6). Let’s pray for our leadership that they adhere to these requirements.

第21章是给予祭司的吩咐。他们不得玷污自己。在新约里，圣经也给了我们作带领者的要求：作监督的，必须无可指责，只作一个妇人的丈夫，有节制，自守，端正，乐意接待远人，善於教导；不因酒滋事 ，不打人，只要温和，不争竞，不贪财；要好好管理自己的家，使儿凡事端庄顺服。人若不知道管理自己的家，焉能照管神的教会呢？初入教的不可作监督，恐怕他自高自大，就落在魔鬼所受的刑罚里（提前3:2-6）。让我们为带领者祷告，愿他们能坚守这些标准。

2. These qualities are not meant for the leadership only because the leadership is to set the example for the whole church to follow. First Peter 5:2-3 instructs the church leaders to be the examples to the flock. So the qualities are meant for the whole church to follow not only for the leadership. Let’s pray that these qualities become our aims and that we work toward them as part of our sanctification.

实际上，这些品质并不只限于带领者，因为他们是在为教会作模范，让教会有榜样遵循。彼得前书5:2-3教导说，带领者需成为羊群的榜样。因此，这些素质不仅限于带领者，而是为整个教会而设。让我们祈祷，叫这些特质能成为自己的目标，并努力向此迈进，把它看为我们成圣的一部分。

The ominous phrase “put to death” is found nine times in this chapter, for “the wages of sin is death” (Rom. 6:23). Chapter 20 is a list of offences that demand “death penalty.” But fear of death is not the highest motive for holy living. “I am the Lord who sanctifies you” (v. 8) ought to be enough motivation (Phil. 2:12–13).

“要治死”这强烈的字眼在本篇章共出现了九d次，因为“罪的工价就是死”（罗6:23）。第20章为我们列出了所有要判“死刑的罪行”。然而，死亡的恐惧并非是圣洁生活的最大动机。“我是叫你们成圣的耶和华”（8节）应当叫我们朝这方向行（腓2:12-13）。

Idolatry  拜偶像 (1–5).

Molech was the Ammonite god whom the people worshiped by sacrificing their children on the altar or presenting them as temple prostitutes. The modern idols of money, possessions, success, and position have cost many parents their children.

摩洛是亚扪人的神；亚扪人会将自己的孩子献在祭坛上或赐给寺庙当庙妓来拜自己的神。今天的偶像，如钱财、名利和成功也让许多家长赔上了自己孩子的代价。

Spiritism 交鬼 (6–8).

Idolatry and spiritism go together (1 Cor. 10:19–22). The increasing interest in satanism in our own day is frightening, and no Christian ought to joke about Satan or have anything to do with satanic practices.

拜偶像和交鬼是并行的（林前10:19-22）。今日，人们对恶魔的日增关注是可怕的，而基督徒不得拿撒旦或鬼魔当玩笑。

Dishonoring Parents  不孝敬父母 (9).

This verse emphasizes the fifth commandment (Exod. 20:12) and repeats the law given in Exodus 21:17. (See Prov. 20:20; 30:11, 17; 2 Tim. 3:1–4.)

这节经文强调了第五诫（出20:12），也重申了出埃及记21:17中的律法。（见箴20:20；30:11，17；提后3:1-4）。

Immorality 败坏 (10–21).

Adultery, incest, homosexuality, and bestiality are condemned, for these things are contrary to nature (Rom. 1:24–27). God created sex and marriage, and we should abide by His laws regarding them.

如果以色列也如此行，她必会失去她的基业。（弗5:5）。

Praying the Scripture 用经文祷告

1. The Lord is very serious about the sin of idolatry and the sin of consulting the spiritual world. Christians are not to turn to mediums and necromancers, whoring after them, this is abomination to the Lord and the punishment is death (Lev 20:6). Let’s pray that we do not have any interest in the dark spiritual world such as dark magic, consulting the dead or spirits etc. Let’s us keep ourselves pure and focus on the Word of God and His Word only.

耶和华认真对待拜偶像以及交鬼之罪。基督徒不得偏向交鬼的和行巫术的，这是耶和华所憎恶的，刑法是死（利20:6）。请为自己祷告，叫我们不对黑暗的灵异世界，如魔法、向死人或灵魂咨询等产生任何兴趣。让我们保持纯洁，唯独专注于神的话。

2. For anyone who curses his father or his mother shall surely be put to death; he has cursed his father or his mother; his blood is upon him. (Lev 20:9) Let’s pray that we take this command seriously as we live in an anti-authority society and some of us even curse our parents. This is abomination to the Lord. It is a serious offence in the eyes of our Lord. Let’s learn to respect and honor our parents, because this is pleasing in the sight of the Lord.

凡咒骂父母的，总要治死他；他咒骂了父母，他的罪要归到他身上 （利20:9）。请祷告自己能认真对待这个命令，因为我们生活在一个反权威的社会里，而我们当中甚至也有咒骂自己父母的。这是耶和华所憎恶的，在主眼里是一项严重的罪行。让我们学会尊重、孝敬父母，因为这是主所喜悦的。

God’s command for His people to be holy applies to us today (1 Pet. 1:16). The declaration “I am the Lord,” found fifteen times in this chapter, reminds us that He must control every area of life.

至今，神仍要祂的子民保持圣洁（彼前1:16）。“我是耶和华”的宣言，在本章节共出现15次，并提醒我们神必须管辖我们生命的每一方面。

The Home 家庭 (3a).

Holiness should start in the home as we show respect for our parents (Eph. 6:1–3).

圣洁应由家中开始，所以我们应当孝敬父母（弗6:1-3）。

Time 时间 (3b).

All of our time belongs to God, and we must not waste it (Eph. 5:15–17). But we must also take care to devote special times to Him in worship and service.

我们所有的时间都属于神，因此绝不能浪费（弗5:15-17）。我们更是要特别花时间敬拜神、侍奉祂。

Food 饮食 (5–8).

Yes, we must eat and drink to the glory of God (1 Cor. 10:31). Our table should be an altar for peace offerings, but too often it is a field for battles!

是的，我们吃喝都要为荣耀神而行（林前10:31）。我们的餐桌应当是平安祭的祭坛，但很多时候却变成了战场！

Labor  工作 (9–10).

We should think of others as we enjoy what God has given to us. If He is Lord in our work, we cannot be selfish.

在享受神所赐给我们的祝福时，我们也应当为别人着想。如果祂是我们工作的主，我们就不能自私自利。

Business 生意 (11–13).

Making dishonest deals, telling lies, holding back money, and using God’s name to cover frauds are all out of the question when He is Lord.

不诚实的交易、说谎、不发工资，并用神的名掩盖诈骗都是万万不可的，因神是主。

Neighbors 邻舍 (14–18).

Unkindness, injustice, gossip, grudges, and hatred (note the sequence) are evil. “Love your neighbor as yourself” is the second greatest commandment (Mark 12:31).

不仁、不义、八卦、怨恨、仇敌（请注意当中顺序）都是邪恶的。圣经中的第二大诫命是要“要爱人如己”（可12:31）。

Read the entire chapter carefully and find other areas of practical application.

请仔细阅读整个篇章，并找出其它实际应用之处。

Praying the Scripture 用经文祷告

1. When the Lord said, “”You shall be holy, for I am holy.” (1Pe 1:16) He means we shall be holy in every aspect of our lives. It is interesting the chapter covers wide aspect of our daily lives. From our relationship at home, the time we use, the food we eat, the work we engage in, the business deals and how we treat our neighbors. Is there any area of your life and beyond God’s control? Let’s pray that there is none. All areas of our lives are open to the Lord’s for scrutiny.

当主说：“你们要圣洁，因为我是圣洁的”（彼前1:16），祂的意思是要我们在生活中的每一方面都圣洁。有趣的是，本章竟涵盖我们日常生活的许多层面，如：家里的关系、时间的安排、所吃的食物、从事的工作、生意的往来，以及如何对待邻居。你生活中有哪方面是神不得管制的？请为自己祷告，在生活中没有什么是神不得掌控的，也没有什么是神不得审查的。

2. The Lord is fair and compassionate. He commanded us not to oppress or rob our neighbors, not to owe the wages of workers (Lev 19:13). Furthermore, we shall not reap the field right up to its edge, neither shall we gather the gleanings after our harvest. We shall not strip our vineyard bare, neither shall we gather the fallen grapes of your vineyard. We shall leave them for the poor and for the sojourner. (Lev 19:9-10) Let’s pray that we will not push our workers or suppliers to their limit. Let them earn what is a fair and justifiable living for themselves. This is the Lord’s command.

耶和华是公正的，且满有怜悯。祂命令我们不可欺压邻舍，不可抢夺他的物，也不可拖欠雇工人的工价（利19:13）。此外，我们不可在地收割庄稼时割尽田角，也不可拾取所遗落的；不可摘尽葡萄园的果子，也不可拾取葡萄园所掉的果子，要留给穷人和寄居的（利19:9-10）。让我们祈祷不把工人或供应商推至极致，让他们也能为自己赚取公平及合理的生计。这是主的命令。

Standards 标准.

God could not accept the moral standards of either Egypt or Canaan, and the Jews were not to follow them. Instead, they were to obey the laws of God. “I am the Lord” appears twenty-one times in chapters 18 and 19, and the statement reminds us that we are under His authority. (See Rom. 12:2.)

神不接受埃及人和迦南人的道德标准，所以犹太人不应当随他们行事。相反的，他们必须顺服神的律法。在第18和19章中，“我是耶和华”共出现了21次；这句话提醒我们，我们是在神的管辖内的。（参罗12:2）。

Sexuality 性欲.

Sex is a wonderful gift of God to the human family. When it is used according to His will, it is creative and brings rich blessing. Used apart from His will, sex is destructive and brings tragic consequences. Illicit sex defiles the persons involved (vv. 20–30), whole nations (v. 24) and the land itself (vv. 25, 27).

性爱是神所赐给家庭中的美妙礼物。在神的旨意里，它有生殖的能力，并能带来丰富的祝福。在神的旨意之外，性造成毁坏，更带来惨痛的后果。不正当的性行为玷污了人（20-30节）、国家（24节）和土地（25，27节）。

Sickness 败坏.

Sexual perversions are abominable to God and make a nation sick. The nations in Canaan were devoted to such practices, and the land “vomited them out” to make room for God’s people. God can forgive sexual sins (1 Cor. 6:9–11), but God warns His people not to practice them (1 Thess. 4:1–8; Heb. 13:4).

性污秽能败坏整个民族，且在神眼里也是可憎的。迦南地的民族沉迷这勾当，因此地就把“他们吐出”，让神的子民居住。神可以原谅性罪（林前6:9-11），但祂警告自己的子民不可行这事（帖前4:1-8；来13:4）。

Praying the Scripture 用经文祷告

1. Sex is a gift from God to married couples for procreation and pleasure. In the beginning God created man and woman and told them to be fruitful and multiply (Gen 1:28). How can they be fruitful and multiply unless they are united together. So intimate relationship is God’s design for marriage. It is pure because it was created by God himself and it was before sin entered the world. The book of Hebrew says, “Let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous” (Heb. 13:4). Let’s pray we have a right view of sex. Not to overemphasize it like to the world or despise it like many other religions. We view it exactly how God views it.

性爱是神赐给夫妇的礼物，用以生殖和享乐。起初，神创造男人和女人，并告诉他们生养众多（创1:28）。如不结合，他们要如何生养众多？所以，如此亲密的关系是神为婚姻所设立的。它是纯洁的，因为它是神所造的，且在罪进入世界以前就有的。希伯来书说：“婚姻，人人都当尊重，床也不可污秽；因为苟合行淫的人，神必要审判”（来13:4）。让我们祷告自己对性爱有正确的认识，不要像世界一样过于注重它或如其他宗教一样藐视它。我们必须用神的眼光看待性。

2. It is also a gift from God, as singleness is also gift from God (1 Cor. 7:7). We can view this as God’s wedding gift for the marriage couple. They are not to unwrap it before marriage. Therefore, premarital sex is a sin. Today, the world abuses this gift and many disobey God’s command. Let’s pray that as Christian we will uphold God’s command and teach others to uphold God’s command for God’s glory.

性是神所赐的礼物，犹如单身也是神所赐一样（林前7:7）。我们可以把它视为神为夫妻所预备的结婚礼物，不得在婚前打开。因此，婚前性行为是一种罪。今日世界常常滥用这份礼物，违背了神的戒命。请让我们祷告，叫身为基督徒的我们能持守神的诫命，并为神的荣耀教导他人遵行神的道。

According to Leon Morris, the word “blood” is used 460 times in the Bible, 362 of them in the Old Testament. In Leviticus 17, you find the word “blood” 13 times; you also find in this chapter the key text in biblical theology on the significance of the blood in salvation: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul” (v. 11).

根据莱昂·莫里斯（Leon Morris），“血”这字在圣经中共出现460次，而其中362次就在旧约里。在利未记17章中，“血”一共出现了13次；本章节也说明了血在救恩中的神学意义：“因为活物的生命是在血中。我把这血赐给你们，可以在坛上为你们的生命赎罪；因血里有生命，所以能赎罪。”（11节）

Long before medical science discovered the significance of the circulation of the blood in the human body and its importance for life, Scripture told us that the blood was the life. When a sacrifice was offered and its blood was shed, it meant the giving of a life for the life of another. The innocent victim died in the place of the guilty sinner. Throughout Scripture, it’s the blood that makes the atonement. Any theology that ignores or minimizes the blood isn’t founded on the Word of God.

早在医疗科学发现血液循环对人体和生命的重要性之前，圣经已告诉我们血里有生命。当我们献上祭物，流出它的血时，这意味着一条生命已为另一条代死牺牲了，而无罪的牺牲者为罪人代死。整本圣经已说明，只有血可赎罪。任何神学教义若忽略或轻视血在救恩里的重要性，都不是出于神的话了。

One Price 一个代价.

The only price for sin that God will accept is blood, for the blood is the life of the creature. The sacrifice of blood means one life given for another. We should respect all life and not treat the blood as something common. The Jews were not to bring sacrifices of game (v. 13), because those cost them nothing. (See 2 Sam. 24:24.) The animals shed their blood involuntarily, but Jesus gave His life willingly for the sins of the world.

血是神为罪所悦纳的唯一代价，因为血里有生命。血的牺牲，等于一命偿还一命。我们不得轻视血，应该尊重所有的生命。犹太人不得献上打猎所得的禽兽（13节），因这些是白得之物。（见撒下24:24）祭牲并不是自愿献上自己的生命的，但耶稣为了世人的罪甘愿舍命。

One Place 一个地方.

While in the wilderness, the Jews had to do all their slaughtering at the brazen altar and make each animal a peace offering to the Lord. (This law was modified when they entered the land [Deut. 12:20–28].) No other place was acceptable to God. The blood of Jesus Christ, shed at Calvary, is the only acceptable sacrifice for sin in God’s sight.

在旷野里，犹太人必须在铜坛上宰杀兽禽献为平安祭。（此律法在他们进入应许之地后被修改[申12:20-28]）。唯有这各地方所献上的祭物是神所接纳的。耶稣基督在各各他山上流下的宝血，也是神唯一所悦纳的牺牲。 

Praying the Scripture 用经文祷告

1. Hebrew 10:19-25 said that since we have confidence to enter the holy places by the blood of Jesus, let us draw near with a true heart in full assurance of faith, let us hold fast the confession of our hope without wavering, let us consider how to stir up one another to love and good works, let us not to neglect meeting together, but encouraging one another. Let’s pray that we do that from the bottom of our hearts.

希伯来书10:19-25说，我们既因耶稣的血得以坦然进入至圣所，就当存着诚心和充足的信心来到神面前，坚守我们所承认的指望，不致摇动；又要彼此相顾，激发爱心，勉励行善；不可停止聚会，倒要彼此劝勉。让我们祈祷我们能由衷行这些事。

2. With regards to the teaching about eating blood, Paul says, “Food does not bring us near to God; we are no worse if we do not eat, and no better if we do. But take care that this right of yours does not somehow become a stumbling block to the weak” (1 Cor. 8:8-9). Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble (1Co 8:13). However it’s wrong to judge other Christians on the basis of what they eat (Col. 2:16–23). Let’s pray that we do not stumble our brothers.

对于食血方面的教导，保罗说：“其实食物不能叫神看中我们，因为我们不吃也无损，吃也无益。只是你们要谨慎，恐怕你们这自由竟成了那软弱人的绊脚石。”（林前8:8-9）所以，食物若叫我弟兄跌倒，我就永远不吃肉，免得叫我弟兄跌倒了。（林前8:13）因此，我们不可在饮食上论断其他的基督徒。（西2:16-23）。请祷告，叫我们不绊倒弟兄姊妹。

The Most Important Day 最重要的一日.

The annual Day of Atonement was the most significant of Israel’s special days because on it their sins were atoned for. It was the only time the high priest was allowed to enter the Holy of Holies. Nadab and Abihu tried to do it their own way and were judged (Lev. 10), so this ceremony was a matter of life and death.

一年一度的赎罪日，是以色列特殊日子当中最重要的，因为在这日，他们的罪将被得赎。这天也是大祭司唯一能进入至圣所的时候。拿答和亚比户因为试图以自己的方式去行而遭神审判（利10），所以这个礼仪关乎生死。

The Most Important Person 最重要的一位.

You can see the Lord Jesus illustrated in the high priest. He did the work alone. He laid aside His garments of glory (Phil. 2:5–8), and He sanctified Himself for us (John 17:19). The difference is that Jesus did not offer any sacrifices for Himself because He is sinless. He Himself is the perfect and final sacrifice for the sins of the world (Heb. 7:23–28).

你能在大祭司中看到主耶稣的影子。他独自完成这份工作。他把自己荣耀的衣裳搁置（腓2:5-8），并为我们的缘故分别为圣（约17:19）。不同的是，耶稣无需为自己献祭，因为祂是无罪的。他就是那最后、完美的祭，为世人的罪舍了（来7:23-28）。

The Most Important Reason 最重要的原因.

The high priest entered the Holy of Holies three times: (1) with the incense (vv. 12–14), (2) with blood for his sins, and (3) with blood for the sins of the people. The cloud of incense speaks of the glory of God, which is the whole purpose of redemption (John 17:1; Eph. 1:6, 12, 14).

大祭司一共三次进入至圣所：（1）拿香炉时（12-14节），（2）拿着为自己赎罪的血时，以及（3）拿着为众民赎罪的血时。香的烟云反映了神的荣耀（约17:1；弗1:6，12，14），也即是整个救赎的目的。

Scapegoat may come from an Aramaic word that means “to remove.” The setting free of the live goat pictured God’s forgiveness of their sins (Ps. 103:10–13), but this required the death of the other goat. Salvation is free, but it is not cheap.

“代罪羔羊”这词可能来自于阿拉姆语，意思为“除去” 。放走山羊的画面就代表神对罪的宽恕（诗103:10-13），但这需要另一只山羊的血来交换。救恩是免费的，但它却也是昂贵的。

Praying the Scripture 用经文祷告

1. The deaths of Nadab and Abihu (Lev. 10) must have put the fear of God into Aaron and the priests. God made it clear that the priests need not be afraid to serve, but that only the high priest was to enter the holy of holies, and that only once a year on the Day of Atonement. It wasn’t a matter of human choice; it was a matter of divine appointment. Any priest who disobeyed would die. The appointed day was the tenth day of the seventh month (16:29; 23:26–32; 25:9; Num. 29:7–11). On the first day of the seventh month (our mid-September to mid-October), the trumpets were blown to announce the beginning of a new year (Rosh Hashanah; 23:23–25). The tenth day was the Day of Atonement (23:26–32), and then came the Feast of Tabernacles (or Booths), which started on the fifteenth day of the month and lasted a week (23:33–44). The blowing of the trumpets announced the New Year, but only the shedding of the blood could give the people forgiveness and a new beginning. “Without the shedding of blood there is no forgiveness” (Heb. 9:22). The high priest had to repeat the ritual of the Day of Atonement year after year, but Jesus Christ came at the right time (Gal. 4:4–5) to finish the work nobody else could do. “Once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself” (Heb. 9:26). The death of Christ on the cross has fulfilled the Day of Atonement. Let’s thank our Lord for giving us the new beginning and let’s be mindful we should treasure every day of our live by remembering Him and His cross.

拿答和亚比户的死（利10）必使亚伦和祭司们对神存敬畏的心。神清楚表明祭司无需害怕侍奉，但只有大祭司能每年一次在赎罪日进入至圣所。这不由人选择，这是神所指定的。任意违反的祭司必须死。这指定的日子是第七个月的第十天（16:29；23:26-32；25:9；民29:7-11）。在第七个月的第一天（也就是我们的9月中旬至10月中旬），小号吹起宣布新一年的开始（23:23-25​​）。第十天就是赎罪日（23:26-32），然后就是十五日开始为期七天的住棚节（23:33-44）。吹角象征新的一年，但只有流血才可使人得宽恕，迎接新的开始。“若不流血，罪就不得赦免了”（来9:22）。大祭司年复一年地举行赎罪日的仪式，但耶稣基督在时候满足后，完成了没有人可行的工作（加4:4-5）。“但如今在这末世显现一次，把自己献为祭，好除掉罪。”（来9:26）基督在十字架上的死已成就了赎罪日。让我们感谢主赐给我们全新的开始，也让我们不忘珍惜生命的每一天，纪念主及祂的十字架。

These three chapters in Leviticus deal with bodily infirmities of one kind or another, because God was concerned about His people’s physical welfare as well as spiritual welfare. He cared for their needs during their wilderness march (Deut. 29:5) and, if they obeyed Him, He promised to shield them from the diseases they’d seen in Egypt (Ex. 15:26; Deut. 7:12–15). While it’s true that our greatest needs are spiritual, God still has the physical well-being of His people at heart.

这三篇经文所针对的是人身体上的某种残疾，因为神不仅关心祂子民的属灵状况，也在乎他们的健康。当以色列人在旷野时，神也同样看顾他们（申29:5），而若他们顺服神，神应许作他们的庇护，不让他们经历在埃及所看到的疾病（出15:26；申7:12-15）。虽然灵命才是我们最大的需要，但神仍然注重我们身体上的健康。

The Hebrew word translated leprosy in Leviticus 14–15 includes various skin diseases and even mildew (13:47ff; 14:33ff). But there’s more to these chapters than simply a description of symptoms and ceremonies. In Scripture, disease is one of the images of sin (Ps. 147:3; Isa. 1:5–6; Jer. 8:2; 30:12; Mark 2:17). Thus as we study these chapters, we can learn what sin is like and how God wants us to deal with it. We must look beyond Moses to Jesus Christ, the Great Physician, who was wounded that we might be healed (Isa. 53:5). These three chapters illustrate three topics that are vitally related to the life of holiness: sin (Lev. 13), salvation (chap. 14), and sanctity (chap. 15).

利未记14-15章里的“麻风病”，在希伯来文也包括各种皮肤疾病，甚至霉病（13:47；14:33）。然而，这段经文所描述的不单是一套症状和仪式。在圣经里，疾病是罪的象征（诗147:3；赛1:5-6；耶8:2；30:12；可2:17）。因此，当我们研究这些篇章时，我们可以学习到罪的样貌，而神又要我们如何处理。我们不能只看摩西，更要看到我们的大医者耶稣基督，因祂的鞭伤我们得医治（赛53:5）。这三章经文讲述有关圣洁生命的三个要点：罪（未13）、救赎（14章）和成圣（15章）。

Praying the Scripture 用经文祷告

1. Since infection made a person ceremonially unclean, God appointed the priests to act as His examiners to determine whether the victim was “unclean” and therefore had to be separated from the rest of the camp. Note also that the investigation included not only persons (vv. 1–46), but also clothing (vv. 47–59) and even houses (14:33–57). Sin is “deeper than the skin” (13:3–4, 25, 30–32, 34). “The heart is deceitful above all things, and desperately wicked: who can know it?” (Jer. 17:9) The word translated “wicked” in this verse means “sick”; the NIV translates it “beyond cure.” Sin is not a surface problem that can be solved with simple remedies, like trying to cure cancer with hand lotion. Sin comes from within, from fallen human nature; unless the heart is changed, there can be no solving of the sin problem.

既然疾病使人在礼仪上变得不洁净，神就任祭司检查患者是否得病，并是否需要与他人隔离。要注意的是，祭司不只要检查他们的身体（1-46节），也要检查衣服（47-59节），甚至是居住的房子（14:33-57）。罪比“皮肤更深”（13:3-4，25，30-32，34）。 “人心比万物都诡诈，坏到极处，谁能识透呢？”（耶17:9）“诡诈”的意思是“有病”；新国际版本（NIV）更译为“病入膏肓”。罪不是表面的问题，可由简单的方法解决，就如你不能用洗手液洗掉癌细胞一样。罪从内而生，从堕落的人性而起；除非我们的内心更新，否则罪的问题是无法解决的。

2. Discharge from the body (vv. 1–15) could be anything from diarrhea to discharges caused by a venereal disease such as gonorrhea. Anything the afflicted man touched or spat upon was unclean. In fact, those defiled by touching him had to wash themselves and their clothes, and they remained unclean until evening. Clay vessels that he touched were to be broken and wooden vessels washed. The possibility of infection was taken very seriously. In the same way, bodily fluids as a result of intercourse made a person unclean, the husband and wife had to take pains to wash themselves and maintain ceremonial purity. Therefore, marriage is not only the sharing of the physical but your whole personhood. Adultery becomes a way of spreading the uncleanness to your family.

身体的排泄物（1-15节），可以指腹泻的排物，或性病，如淋病所导致的排泄物。凡他所触碰或溅到的皆变为不洁。事实上，凡触摸那人的必不洁净到晚上，并要洗衣服，也要用水洗澡。凡他所触碰的瓦器就必打碎；所摸的一切木器也必用水涮洗。大家都认真对待受感染的可能性。同样的，由于性交所致的体液也使人不洁，所以夫妇必须清洗自己，保持礼仪上的洁净。因此，婚姻不仅是肉体的共享，也包括全人的共享，所以奸淫能把污秽扩散至你全家。

Chapter 12 deals with the ritual defilement that follows childbirth, Chapter 13 and 14 with the uncleanness caused by skin diseases, and Chapter 15 with the uncleanness associated with reproduction, including the woman’s monthly cycle.

第12章论到生产后在仪式上的污秽；第13和14章是皮肤疾病所引起的不洁；第15章则是关于生育的不洁，包括妇女的月经周期。

Birth 生产.

First of all, we must be clear that the uncleanness mentioned in these chapters is not directly to do with sin and moral uncleanness but ceremonially unclean. There is no suggestion here that either conception or birth is an act of sin. After all, God created sex and told us to be fruitful and multiply (Gen. 1:28). God reminds us that we are conceived sinners (Ps. 51:5; 58:3) and therefore need His grace.

首先，我们必须明白，这些章节所指的“不洁”与罪恶和道德污秽无关，而是礼仪上的不洁净。这里没有提到受孕或生子是一种罪恶的行为，因为神创造了性爱，也告诉我们要生养众多（创1:28）。神提醒​​我们的是，我们生来就是罪人（诗51:5；58:3），因此需要祂的恩典。

Compassion 慈悲.

Is a female child twice as unclean as a male child? Of course not, for there were no degrees of uncleanness. God was giving the mother extra time to care for a daughter in a masculine society that preferred sons. He was also giving her time to recuperate before the next pregnancy. A husband to whom she bore a daughter might be anxious to try again for son.

女婴是否比男婴双倍不洁净？当然不是，因为不洁没有程度上的区分。在那个男尊女卑的社会里，神让母亲有双倍的时间照顾女婴。由于女婴母亲的丈夫很可能会急于想要男孩，所以神这么做，也是让母亲在怀下一胎之前有更多时间休养。

Grace 恩典.

Even the poorest could bring an acceptable sacrifice, and God would receive it (v. 8). This is the sacrifice that Joseph and Mary brought when they dedicated Jesus (Luke 2:22–24). Truly, He became poor that we might be rich (2 Cor. 8:9).

即使是最贫穷的人也有能力带一个合宜的祭牲，蒙主悦纳（8节）。这也是约瑟和马利亚在献上耶稣时所带的祭牲（路2:22-24）。没错，祂成了贫穷，叫我们可以为富足（林后8:9）。

Praying the Scripture 用经文祷告

1. This law is short and simple. When a baby is born, the mother is contagiously unclean for one or two weeks, as unclean as she is during her menstrual period (v. 2, cf. 5). Why should a woman become unclean by bearing children? This is what the Creator had told her to do (Gen. 1:28). The same question arises with the other bodily sources of defilement mentioned in Lev. 15. Reproduction is essential to the survival of the human race, yet intercourse makes both man and wife unclean (15:18). The law itself does provide a clear answer to the first question. It is not the birth itself that makes the woman unclean. There is no mention of the baby being unclean, but it is the discharge (lochia) that follows childbirth that makes the woman unclean. Just as one’s bodily discharge can be unhygienic or unclean. Let’s thank God for He not only cares about our spiritual health but physically health and cleanliness.

这个律法是简短的。当婴孩出生后，母亲在这一两周是不洁净的，正如她行经时一样（第2节，比照5）。妇女为什么会因为生子而成为不洁？造物主不是曾告诉女人要生养众多（创1:28）吗？当我们在《利未记》15章读到因其他生理物质所造成的不洁时，同样的问题也出现了。生育对人类的生存至关重要，但性爱却使夫妇成为不洁净（15:18）。对此，法律有明确的答案。生育并不能使女人不洁净；这里也没有提到婴孩是不洁净的，乃是分娩后的排泄物（产褥排泄）使女人不洁净。人的排泄物可以是肮脏、不卫生的，这也如此。让我们感谢神，因祂不仅关心我们的属灵健康，也关心我们身体的健康和卫生。

2. No convincing explanation has been offered why the birth of a girl makes the mother unclean for twice as long as the birth of a boy. However, MacArthur Study Bible did provide us with a view: Apparently mothers were unclean twice as long (80 days) after the birth of a daughter as compared to a son (40 days), which reflected the stigma on women for Eve’s part in the Fall. This stigma is removed in Christ (see notes on 1Ti 2:13–15).

生女婴的母亲为何比生男婴的母亲双倍不洁净，到目前为止还没有一个令人信服的解释。然而，麦克阿瑟研读版圣经提出一个观点：生女婴的母亲不洁的时间（80天），显然比生男的长达一倍（40天），而这反映女人因夏娃在堕落中的责任所遭受的耻辱。这种耻辱在基督里已被除去了（见提前2:13-15）。

Defilement 污秽.

Chapters 11–15 focus on the concept of “clean” and “unclean” in the areas of food (11), birth (12), disease (13–14), and normal bodily functions (15). Although the laws certainly served a practical hygienic purpose, there was also a spiritual principle involved. As God’s people, Israel had to be separated from everything that God called unclean. Other nations might be able to do those things, but the Jews could not (vv. 44–45). Defilement spreads, and one person’s carelessness could affect many people.

第11-15章着重讲述有关食物（11）、生育（12）、疾病（13-14）和正常生理功能（15）的“洁净”与“ 不洁净”之概念。虽然律法确实有促进公共卫生的作用，但它也涵盖了属灵原则。身为神的子民，以色列必须与凡神称为不洁的分别开来。邻国或许能行那一切事，但犹太人是不可以的（44-45节）。污秽是会蔓延的，而一个人的疏忽可能会绊倒许多人。

Discernment 辨别.

If they wanted to be pleasing to God, the people had to exercise discernment (vv. 46–47); the priests were supposed to teach them God’s will (Ezek. 44:23). The dietary laws were temporary (Mark 7:14–23; Acts 10:9–18; 1 Tim. 4:1–5), but the principle is permanent: believers must have discernment and avoid what is unclean (2 Cor. 7:1; Phil. 1:9–11; Heb. 5:14).

人若想讨神的喜悦，就须懂得辨别是非黑白（46-47节）；而祭司必须教导子民何为神的旨意（结44:23）。有关饮食的律法会过去（可7:14-23；徒10:9-18;1，提前4:1-5），但其中的原则是永恒的：信徒必须有辨别能力，避开一切的污秽（林后7:11；腓1:9-11；来5:14）。

Praying the Scripture 用经文祷告

Since Noah knew about clean and unclean animals (Gen. 7:1–10), this distinction was part of an ancient tradition that antedated the Mosaic Law. Whether a creature was “clean” or “unclean” had nothing to do with the quality of the beast; it all depended on what God said about the animal. When He gave these laws, no doubt the Lord had the health of His people in mind (Ex. 15:26; Deut. 7:15), but the main purpose of the dietary code was to remind the Israelites that they belonged to God and were obligated to keep themselves separated from everything that would defile them. “Be holy, for I am holy” (Lev. 11:44; see Deuteronomy 14:3–20 for a parallel list of clean and unclean foods).

挪亚既知道哪些动物是否洁净的（创7:1-10），显明这是古代传统的一部分，早在摩西律法以前就有了。一个动物是“洁净”或“不洁”，并不在于动物本身；只赖于神对这动物的说法。当神赐下律法时，祂确实有为祂百姓的健康着想（出15:26；申7:15），但重点更是要提醒以色列人他们是属神的，所以有义务与一切污秽分别开来。“你们要圣洁，因为我是圣洁的。”（利11:44；见申14:3-20，洁净与不洁的食物清单）。

However, Jesus made it clear to His disciples that all foods were clean (Mark 7:1ff), and God taught this lesson again to Peter before He sent him to minister to the “unclean” Gentiles (Acts 10:9–16). Paul affirmed that special days and diets must not be considered either the means or the measure of a person’s spirituality (Rom. 14:1–15:13). “But food does not bring us near to God; we are no worse if we do not eat, and no better if we do” (1 Cor. 8:8). It’s wrong to judge other Christians on the basis of what they eat (Col. 2:16–23). As long as they believe God’s Word that all foods are clean, and ask God to bless their food, they have the right to eat it (1 Tim. 4:1–6). Let’s us pray that we would obey God and not follow man’s standard. Let us, therefore, also study the Bible diligently and know His Word intimately rather than follow men’s opinions.

然而，耶稣向门徒清楚说明所有的食物已被洁净了（可7:1）；神也教导彼得同样的功课，才差遣他到“不洁净”的外帮人之中（徒10:9-16）。保罗也一再说明，持守特别日子和饮食习惯不是一人灵性的途径或衡量（罗14:1-15:13）。“其实食物不能叫神看中我们，因为我们不吃也无损，吃也无益”（林前8:8）。所以，我们不能凭其他信徒所吃或所喝的东西来判断他（西2:16-23）。只要他们相信神的话，知道所有的食物已被洁净，并祈求神祝福所吃之物，他们便可吃下（提前4:1-6）。让我们祷告，叫我们会顺服神，而不是按照人的标准行事。因此，让我们也殷勤学习圣经，明白主的话，而不是按照人的思想行事。