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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。

It did not take long for sin to enter the priestly family. After a great experience with the Lord, beware the enemy’s attack. Elijah ran away after the great victory at Mount Carmel (1 Kings 19), and Jesus was tempted after His baptism at the Jordan (Matt. 3:13–4:11). Great blessings sometimes mean great temptations.

罪很快就进入了祭司的家族里。我们与主有奇大经历后，更须小心提防敌人的攻击；以利亚在迦密山上得着大胜利后就必须逃离（王上19），而耶稣在约旦河洗礼后也被魔鬼试探（太3:13-4:11）。蒙受的祝福越大，所遇的试探或许也会很大。

Eleven times in chapters 8–9 you find the phrase “the Lord commanded.” Nadab and Abihu did what the Lord had not commanded, and the fire of God killed them (Heb. 12:29). At the beginning of new periods in redemptive history, God judged sin in a dramatic way so that the people would learn to fear Him (Josh. 7; Acts 5:1–11).

在8-9章中，你会看到“耶和华所吩咐的”一句出现11次。拿答和亚比户行了耶和华没有吩咐的，所以被神的火烧灭（来12:29）。在救赎时代的初期，神必须严厉显出祂的审判，叫众民学习敬畏祂（书7，徒5:1-11）。

Did their sin have something to do with strong drink (vv. 8–11)? Paul’s admonition in Ephesians 5:18ff. is appropriate here, for there is no acceptable substitute in ministry for the power of the Holy Spirit.

他们的罪是否与浓酒有关？（8-11节）这里，保罗在以弗所书5:18中的告诫是恰当的，因为在事工上，唯独靠圣灵的力量才是合宜的。

Aaron obeyed the spirit of the commandment but not the letter. Had he obeyed the letter, he would have been insincere before God, and God would have known that his heart was not in it. Moses looked at the outward appearance, but God looked on the heart (1 Sam. 16:7). God knows your heart and understands you, even when others are critical (1 John 3:20–21).

亚伦遵守的是诫命的精意，而不是子句。他若服从的是子句，在神面前就是虚伪的，而神也必晓得亚伦并不是由衷顺服祂。摩西看的是外在，神看重的却是内心（撒上16:7）。即便他人批评你，神是无所不知的；祂明白你的心思意念（约一3:20-21）。

Praying the Scripture 用经文祷告

Everything that Nadab and Abihu did was wrong. To begin with, they were the wrong people to be handling the incense and presenting it to the Lord. This was the task of their father, the high priest (Ex. 30:7–10). They also used the wrong instruments, they used their own censers instead of the censer of the high priest, which was sanctified by the special anointing oil (40:9). They acted at the wrong time, for it was only on the annual Day of Atonement that the high priest was permitted to take incense into the holy of holies, and even then he had to submit to a special ritual (Lev. 16:1ff). They acted under the wrong authority. They didn’t consult with Moses or their father, nor did they seek to follow the Word of God, which Moses had received. In burning the incense, they used the wrong fire, what Scripture calls “strange fire” (10:1). The high priest was commanded to burn the incense on coals taken from the brazen altar (16:12), but Nadab and Abihu supplied their own fire, and God rejected it. They acted from the wrong motive and didn’t seek to glorify God (10:3).

拿答和亚比所行的一切都不是耶和华所吩咐的。首先，拿香炉献上给耶和华的应该是他们的父亲；这是大祭司的职务，不属他们的（出30:7-10）。其次，他们用的是自己的香炉，并非受膏油所抹的大祭司的香炉（40:9）。第三，只有大祭司能在一年一度的赎罪日点香进入圣所，而大祭司首先也得经过特殊的仪式后才可点香（利16:1）。第四，他们没有经过摩西或他们父亲的允许，也没有遵照耶和华晓谕摩西的话，就擅自行动。第五，在烧香时，耶和华所吩咐的是要大祭司从铜坛盛满火炭（16:12），但拿答和亚比却自己盛上火，也就是圣经所说的“凡火”（10:1），所以神拒绝他们。最后，他们以错误的动机行事，因他们没有寻求神的荣耀（10:3）。

We don’t know the secrets of their hearts, but you get the impression that what they did was a willful act of pride. Their desire wasn’t to sanctify and glorify the Lord but to promote themselves and be important. Let’s fear the Lord because man looks on the outward appearance, but the LORD looks in the heart.” (1Sa 16:7) Let’s examine our hearts before serving Him.

我们虽然不知他们确切的想法，但从行动上看来，他们大可是出于骄傲自大的心。他们渴望的不是荣耀主、求洁净，乃为抬举自己，尊己为大。且让我们敬畏耶和华，因为“人是看外貌，耶和华是看内心”。（撒上16:7）在侍奉主之前，让我们先审察自己的心。

Altar is a key word in these chapters; it is used twenty-three times. Without an altar, there can be no acceptable sacrifice; without a sacrifice, man cannot approach a holy God. But there must also be a priesthood to serve at the altar. In the Old Testament, God’s people had a priesthood, but in the New Testament, God’s people are the priesthood (1 Pet. 2:5, 9).

“坛”在这几个篇章中是关键词，共出现了23次。若无祭坛，就没有主所悦纳的祭了；若无献祭，人就不能亲近圣洁的神。另外，祭坛前还必须有祭司侍奉。在旧约时代，神的子民中有祭司，但在新约里，神的子民就是祭司（彼前2:5，9）。

What made the priests acceptable to God? Water (8:6), oil (8:10–12), blood (8:14–29), and garments (8:7–9). We have been washed (1 Cor. 6:11), anointed by the Spirit (1 John 2:20, 27), redeemed by Christ’s blood (1 Pet. 1:18ff.), and dressed in His righteousness (Isa. 61:10).

祭司如何能成为神所悦纳的？就是水（8:6）、膏油（8:10-12）、血（8:14-29）和圣服（8:7-9）。我们已得洁净（林前6:11），受圣灵的恩膏（约一2:20，27），籍着基督的宝血得赎（彼前1:18）并披上主的公义为袍了（赛61:10）。

The day of dedication began a week of consecration (8:31–36), and the week ended with Aaron’s blessing the people and the Lord’s accepting the sacrifices (9:22–24). The glory of the Lord appeared (9:6, 23), which is the purpose of sacrifice and service. Can people say of our worship, “God is truly among you” (1 Cor. 14:25)?

承接圣职之礼后，祭司们就要在会幕七天（8:31-36），直到以亚伦祝福百姓、向主献祭，并蒙主悦纳才结束（9:22-24）。耶和华的荣光向众民百姓显现（9:6，23），这就是献祭和侍奉的目的。当他人看见我们敬拜时，是否能说：“神真是在你们中间了”（林前14:25）？

Praying the Scripture 用经文祷告

1. You’ll find the word commanded at least twenty times in these three chapters. Moses and Aaron didn’t have to concoct an ordination ceremony. The same God who instructed Moses how to build the tabernacle also told him how to ordain the priests and how the priests should serve in the tabernacle (Ex. 28–29). Nothing was left to chance or to the imagination. Moses was to do everything according to what God had shown him on the mount (25:40; 26:30; 27:8; Heb. 8:5). In the ministry of the church today, spiritual leaders must constantly ask, “What did the Scripture say?” (Rom. 4:3) God hasn’t left us in the dark as to what His church is, how it’s to be led, and what it’s supposed to do, but if we substitute people’s ideas for God’s Word, we will be in the dark! (Isa. 8:20) Let’s pray for the churches to obey Him.

在这三个篇章中，你会发现“吩咐”出现至少20次。摩西和亚伦无需策划一个仪式，因为指示摩西当如何建造帐幕的神，现在也指示摩西要如何进行圣职之礼，并祭司要如何在帐幕内侍奉（出28-29）。他们无需凭空想象；摩西必须按神在山上所吩咐的一切去行（25:40，26:30，27:8，来8:5）。在今天的教会事工里，带领者必须不断自问：“圣经说了什么？”（罗4:3）。神已向我们启示祂的教会当是怎样的、当如何带领，及教会的使命。但如果我们以人的意思代替神的话，我们就会行在黑暗中！（赛8:20）让我们为众教会祷告，愿教会都顺服于神，遵从祂的话。

2. Sacrificing on God’s altar (9:1–21). Aaron and his sons had to offer a bull calf for a sin offering and a ram for a burnt offering; from then on, they would be offering a burnt offering on the altar every morning and evening (v. 16; Ex. 29:38–42). Each day must begin and end with total consecration to the Lord. Being imperfect, the priests had to offer sacrifices for themselves first before they could offer sacrifices for the people (see Heb. 7:25–28). Let’s pray for ourselves first and let us be right with God before we can pray for others and lead them to be right with the Holy God.

在神的坛上献祭（9:1-21）。亚伦和他的儿子需献上一只公牛犊作赎罪祭，及一只公绵羊作燔祭；从那天起，他们每早晨与黄昏都必须在坛上献燔祭（16节；出29:38 -42）。每一天的开始和结束都是要全然献给主的。因着自己的欠缺，祭司必须首先为自己献祭，才可为百姓的罪献祭（见来7:25-28）。让我们首先也为自己与神的关系祷告，叫我们可再为他人祷告，引导他们能与圣洁之神和好。

While all sins are against God (cf. Ps 51:4), some are direct (5:14–19) and others are indirect, involving people (6:1-7). We are made in the image of God and we are to be Holy as He is Holy. If we sin, we become unholy and we tarnish God image. Therefore, all sins are ultimately against God.

虽然罪都是向神犯的（诗51:4），但有些是直接干犯了神（5:14-19），而有些则是涉及其他人，间接干犯神（6:1-7）。我们都拥有神的形象，必须像祂一样圣洁。我们若犯了罪，就不洁净了，从而玷污神的形象。因此，凡是罪最终都是向神犯的。

Besides confession to God, he must return what he has stolen or taken by extortion, or what was entrusted to him, or the lost property he found, or whatever it was he swore falsely about. He must make restitution in full, add a fifth of the value to it and give it all to the owner on the day he presents his guilt offering. (Lev 6:4-5)

除了向神认罪之外，人也要归还他所抢夺的，或是因欺压他人所得的，或是人交付他的，或是所捡的遗失之物，或是他因什么物起了假誓，就要如数归还，另外加上五分之一，在献赎愆祭牲的那日归还给本主。（利6:4-5）

Leviticus 1:1–6:7 has dealt with 5 major offerings from the worshiper’s perspective. Lev. 6:8–7:38 were laws of sacrifice for the priesthood. Here instructions for the priests are given, with special attention to the priests’ portion of the sacrifice.

利未记1:1-6:7讲述了敬拜者所献的五大祭。利未记6:8-7:38讲明的是祭司献祭的律法。祭司在这里得到神的指示，而这里也特别说明了祭司该拿的祭牲。

Praying the Scripture 用经文祷告

1. The sin offering was so holy that it could not remain in the defiled camp; it had to be taken out of the camp (5:11–12; see also Heb. 13:10–13). The priests were permitted to eat their share, but only in the holy court of the tabernacle because whatever the offering touched was made holy. Fellowship with God and one another depends on purity (7:19–21).

赎罪祭非常神圣，不得留在污秽的帐营里，必须拿出营外（5:11-12；来13:10-13）。祭司只可以在帐幕的院子里吃下自己的份额，因为凡被祭物所触碰的已成圣洁。与神及他人的交通团契，取决于个人的圣洁（7:19-21）。

2. Let us follow the example of the priest and get rid of the old ashes, stir up the fire, and offer a burnt offering to the Lord each morning (Rom. 12:1–2). The phrase “stir up” in 2 Timothy 1:6 means “stir up the flame into life again.” Is the flame burning high on the altar of your heart (Luke 24:32), or are you getting lukewarm (Rev. 3:15–16) or cold (Matt. 24:12)?

让我们效法祭司，除去燔祭灰，挑起火来，每日早晨都向主献上燔祭（罗12:1-2）。提摩太后书1:6所指的 “挑旺”，意思就是“使生命再次燃烧起来”。这把火是否在你心中的祭坛熊熊地燃烧着（路24:32），还是你心中已如温水，不冷也不热（启3:15-16），又或是已渐渐冷淡了（太24:12）？

3. Let’s also keep the leaven out of our lives (6:14–18), which includes hypocrisy (Luke 12:1), false doctrine (Gal. 5:8–9), and corrupt living (1 Cor. 5:6ff.).

让我们也把生命中的酵除去（6:14-18），而这包括虚假行为（路12:1）、假教义（加5:8-9）和腐败的生活（林前5:6）。

The trespass offering could involve both sacrifice and restitution. It reminds us that sin harms others (v. 16) and that true repentance ought to result in our making right the things we have done wrong.

赎愆祭可包括献祭和赔偿。它提醒我们罪能伤害他人（16节），而真正的悔改会叫人纠正所犯下的错误。

The sin offering deals with the fact that we are sinners by nature, while the trespass offering deals with individual acts of sin. We must be honest with God about both what we are and what we do (1 John 1:8, 10).

赎罪祭凸显的是人本有的罪性，而赎愆祭针对的是个人行为上的过犯。我们必须与神坦诚，正视自己的本性与行为（约一1:8,10）。

Sometimes we commit sin by keeping quiet (v. 1), or we may cover up (vv. 2–3) or speak out (v. 4). Our sins may be unintentional, and we may be ignorant of them; but once we know about them, we must come to God for cleansing. Sin is not “deliberate disobedience to a known law.” If we disobey God, we are guilty whether we realize it or not.

有时，我们因着保持沉默（1节）、隐瞒（2-3节）或冒言（4节）而犯罪。我们的罪可能是无意的，连自己也不晓得；可我们一旦知晓，就必须来到神面前请求洁净。罪并非“蓄意违反所知的律法。”当我们不顺服神时，无论我们察觉与否，都犯了罪。

赎愆祭是为在不知情所犯，但还可纠正的罪而设。神是完全和圣洁的，但同时也是良善且满有恩典的。祂知道我们的软弱和脆弱。我们是如此的不完全，竟不知自己已陷入罪重。然而主爱我们，并赐予我们赎罪的方法。“主─耶和华啊，你若究察罪孽，谁能站得住呢？但在你有赦免之恩，要叫人敬畏你。”（诗130:3-4）让我们祈祷，叫我们为此感谢主。