Kapitel-Kommentar
Leviticus Kapitel 2
서론
Ohne Titel
简体中文
Englisches Original
In this chapter we have the law concerning the meat-offering. I. The matter of it; whether of raw flour with oil and incense (Le 2:1), or baked in the oven (Le 2:4), or upon a plate (Le 2:5,6), or in a frying pan, Le 2:7. II. The management of it, of the flour (Le 2:2,3), of the cakes, Le 2:8-10. III. Some particular rules concerning it, That leaven and honey must never be admitted (Le 2:11,12), and salt never omitted in the meat-offering, Le 2:13. IV. The law concerning the offering of firstfruits in the ear, Le 2:14, etc.
1-16
The Law of the Meat-Offering (1490 BC)
简体中文
论素祭的律法（主前1490年）
¹ 若有人献素祭给耶和华，要献细面为供物，浇上油，加上乳香； \n> ² 带到亚伦子孙作祭司的那里。祭司就要从细面中取出一把，并取些油和所有的乳香，然后祭司要把所取的这些作为纪念，烧在坛上，是献与耶和华为火祭的馨香气味。 \n> ³ 素祭所剩下的要归给亚伦和他的子孙，这是献与耶和华的火祭中至圣的物。 \n> ⁴ 若用炉中烤的物为素祭献供物，就要用调油的细面无酵饼，或是抹油的无酵薄饼。 \n> ⁵ 若用铁鏊上作的物为素祭献供物，就要用调油的无酵细面。 \n> ⁶ 分成块子，浇上油，这是素祭。 \n> ⁷ 若用煎盘作的物为素祭献供物，就要用油与细面作成。 \n> ⁸ 这些物你要献与耶和华为素祭；既献到祭司那里，祭司就要拿到坛前。 \n> ⁹ 祭司要从素祭中取出作为纪念的那一分，烧在坛上，是献与耶和华为火祭的馨香气味。 \n> ¹⁰ 素祭所剩下的要归给亚伦和他的子孙，这是献与耶和华的火祭中至圣的物。
有些素祭只是附属于燔祭的，例如与每日常献之祭（出29:38,39）及平安祭同献的素祭；这些都有奠祭一同献上（见民15:4,7,9,10），分量也有规定。但本章的律法所论的，是那些单独献上的素祭，每逢人有缘由要借此表达自己的虔诚时便可献上。我们在圣经中所读到的最早一种供物就属于此类（创4:3）：该隐拿地里的出产为供物献上。
I. 设立这类供物，1. 是体恤穷人，顾念他们的力量——那些自己仅靠饼和糕饼度日的人，也可以从自己粗陋的家常食物中，向神献上蒙悦纳的供物；他们像撒勒法的寡妇为先知所作的那样，先为神的坛作一个小饼，便可因此得福，使坛中的一把面和瓶里的一点油不至断绝。2. 也是对他们食物中神之怜悯的合宜承认。这仿佛是一种免役租，借此表明他们依赖神、向祂感恩，并期望以祂为他们的主和丰盛的赐恩者——祂将生命、气息和合宜的食物赐给众人。这样，他们必须以自己的财物尊荣耶和华，并且为表示他们是为祂的荣耀而吃喝，就必须将自己的一部分饮食分别为圣，直接事奉祂。如今凡怀着感恩慈善的心，将饼分给饥饿之人，供应那些日用饮食缺乏之人的需要，并在自己吃肥美、喝甘甜时，分一份给那没有预备的人，就是向神献上了蒙悦纳的素祭。先知曾叹息，饥荒的可怕后果之一就是素祭和奠祭从耶和华的殿中断绝了（珥1:9），并认为丰足的最大福分便是这些祭得以复兴，珥2:14。
II. 素祭的律例如下：1. 所用材料必须常为细面和油，这是迦南地的两样主要出产，申8:8。对他们而言，油在食物中的地位，正如今日黄油在我们食物中的地位。若是未加工的，油要浇在细面上（利2:1）；若是烤熟的，油要与面调和，利2:4等。2. 若是未烤的细面，除了油之外，还要加上乳香，与之一同焚烧（利2:1,2），为使坛上发出香气；以此为喻，福音的执事被称为献给神的馨香之气，林后2:15。3. 若是预备好的，可以用各种方式制作：献祭的人可以烤，可以煎，或在盘上将面和油调和，为这些方便的作法，会幕周围都备有所需之物。律法连那些代价最小的供物也都规定得十分精确，为要表明神留意祂百姓中贫穷之人以虔诚之心所行的宗教事奉。4. 这供物要由献祭者呈给祭司，这被称为带到耶和华面前（利2:8），因为祭司是替神收纳的，又是奉派献礼物的人。5. 其中的一部分要烧在坛上，作为纪念，也就是表明他们纪念神向他们所施的恩惠，将万物丰富地赐给他们享受。这是火祭，利2:2,9。祭物被火焚烧，可叫他们想起：他们本该看见地上一切果子都如此烧尽，只是因耶和华的怜悯，才未如此。他们也可从此学到：正如食物是为肚腹，肚腹也是为食物，神必叫这两样都废坏（林前6:13），而且人活着不是单靠食物。这火祭在此被称为献给耶和华为馨香之气；我们属灵的祭也是如此——这些祭是用圣洁之爱的火献上的，尤其是周济人的祭，被称为极美的香气，为神所收纳所喜悦的祭物（腓4:18），并且这样的祭是神所喜悦的，来13:16。6. 素祭剩下的部分要归给祭司，利2:3,10。这是至圣的物，献祭者自己不可吃，正如平安祭可以（平安祭虽圣，却非至圣），惟有祭司和他们家中的人可以吃。这样，神便安排了那伺候祭坛的，就靠祭坛而活，并且活得舒适。
¹¹ 凡献给耶和华的素祭，都不可有酵，因为你们不可在献给耶和华的火祭中烧一点酵，也不可烧一点蜜。 \n> ¹² 论到初熟之物的供物，你们可以献给耶和华，却不可烧在坛上作为馨香的祭。 \n> ¹³ 凡献为素祭的供物都要用盐调和，在素祭中也不可缺了你神立约的盐；一切的供物都要配盐而献。 \n> ¹⁴ 若向耶和华献初熟之物为素祭，要献烘过了的禾穗子，就是打了的新穗子，当作初熟之物的素祭。 \n> ¹⁵ 并要浇上油，加上乳香，这是素祭。 \n> ¹⁶ 祭司要把所取的这些作为纪念烧在坛上，是献与耶和华为火祭的馨香气味。
这里，I. 凡素祭都禁用酵和蜜：火祭中不可有一点酵，也不可烧一点蜜，利2:11。1. 禁用酵，是为记念他们出埃及时所吃的无酵饼。他们所献的祭既要求如此从速，便不便等候发酵。新约既将骄傲和假冒为善比作酵，因为它像酵一样发胀；又将恶毒和邪恶比作酵，因为它像酵一样发酸，我们就当明白并借此为戒，防备那些必定会损坏我们属灵之祭蒙悦纳的罪。举圣洁的手，不生愤怒，我们福音的一切筵席，都当用诚实真理的无酵饼而守。2. 禁用蜜，尽管迦南流奶与蜜，因为吃蜜过多是不好的（箴25:16,27）；它入口虽甘甜，在腹中却变为胆汁与苦味。有人认为，酵和蜜这两样所以被禁用，主要是因为外邦人在他们的祭祀中大量使用这两样，而神的百姓不可学异邦的道，也不可效法他们的事奉，祂的事奉必须与那拜偶像的事奉完全相反；参申12:30,31。也有人将这双重禁令如此应用：酵表明心中的忧伤与愁苦（诗73:21，我的心肠发了酵）；蜜表明感官的愉悦和世俗的欢笑。在我们事奉神时，这两样都当避免，要在两极端之间守中道；因为属世的忧愁是叫人死，而对感官之乐的贪爱，乃是圣洁之爱的大敌。
II. 凡献的祭都要配盐，利2:13。祭坛是耶和华的桌子；既然我们的桌上常备有盐，神也愿祂的坛上常有。这盐称为立约的盐，因为人彼此立约时，常以同吃同喝来确认，而在这一切筵席上都用盐；照样，神既悦纳祂百姓的礼物，又使他们以祂的祭物为筵席，与他们一同坐席，他们也与祂一同坐席（启3:20），便以此确认了祂与他们所立的约。在古人中，盐是友谊的象征。献祭所用的盐并非由献祭者带来，而是如木柴一样，由公众供给，拉7:20-22。在圣殿的院子里有一间屋子，称为盐库，他们就把盐存放在那里。物若无味，没有盐岂可吃么？神借此要他们知道，他们的祭物本身原是淡而无味的。圣徒既作献给神的活祭，自己里面就必须有盐，因为凡祭物都要用盐腌（可9:49,50），我们的言语也当常常带着和气（西4:6），照样，我们一切宗教的操练也都要用这盐来调和。基督教就是世上的盐。
III. 关于初熟之物的指示。1. 他们在收成时所献的初熟之物的供物，我们读到，申26:2。这些要献给耶和华，不是烧在坛上，而是给祭司作为他们职任所得的分，利2:12。你们可以献上（指酵和蜜）作为初熟之物的供物，尽管在其他素祭中被禁用；因为这些给祭司吃是完全相宜的，只是不可烧在坛上。初熟之物的饼特别吩咐要加酵烤，利23:17。我们又读到有蜂蜜的初熟之物被带到神的殿，代下31:5。2. 一种用初熟之物献的素祭。前一种是律法所要求的；这一种却是甘心献的，利2:14-16。若有人因感念神使他有望得丰收，便愿意立即从田间拿出一分实物为供物献给神，借此承认自己依赖神、对神有义务：(1.）务要献上最早熟、最饱满的穗子，不要那又小又半枯的。凡献给神为供物的，必须是其种类中最好的，哪怕只是青穗子。我们若以为自己家中公羊群中有一只公的，却想以有瑕疵之物来应付神，便是戏弄神、自欺了，玛1:14。(2.）这些青穗必须用火烘干，好叫其中的谷粒能被打出来。对青穗所期望的，自然不能与那些已完全成熟的穗子相提并论。年轻人若尽其所能地作神的工，虽然不及年老有经验的人作得好，也必蒙悦纳。神怎样善用青穗子，我们也当如此。(3.）要浇上油，加上乳香。这样（如有人借此为喻），智慧和谦卑必须柔化和甘甜少年人的心灵和事奉，于是他们的青穗便蒙悦纳。神特别喜悦圣灵初熟的果子，以及早年敬虔与虔诚的表达。那些只能像小孩子一样思想和说话的人，只要思想和说得对，神也必喜悦他们的萌芽和花朵，永不忘记他们年幼时的恩爱。(4.）它的用法与其他素祭相同，利2:16，参利2:9。他要献上所有的乳香；这是火祭。火和乳香似乎有特别的意义。[1.] 火表明在我们一切宗教事奉中所当有的心灵火热。在一切善事上，我们都当热心。对神的圣洁之爱，就是我们一切祭物得以献上的火；否则便不是神所喜悦的馨香之气。[2.] 乳香表明基督的中保与代求，借之我们一切的事奉才得以馨香，并蒙神恩悦纳。感谢神，我们已有这一切仪文所不过为其影儿的实体，那藏在叶子之下的果子。
Englisches Original
The Law of the Meat-Offering (1490 BC)
¹ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
² And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:
³ And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
⁴ And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
⁵ And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.
⁶ Thou shalt part it in pieces, and pour oil thereon: it is a meat offering.
⁷ And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil.
⁸ And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.
⁹ And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.
¹⁰ And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Ex 29:38,39) and with the peace-offerings; these had drink-offerings joined with them (see Nu 15:4,7,9,10), and in these the quantity was appointed. But the law of this chapter concerns those meat-offerings that were offered by themselves, whenever a man saw cause thus to express his devotion. The first offering we read of in scripture was of this kind (Ge 4:3): Cain brought of the fruit of the ground an offering.
I. This sort of offerings was appointed, 1. In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail. 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quitrent, by which they testified their dependence upon God, their thankfulness to him, and their expectations from him as their owner and bountiful benefactor, who giveth to all life, and breath, and food convenient. Thus must they honour the Lord with their substance, and, in token of their eating and drinking to his glory, must consecrate some of their meat and drink to his immediate service. Those that now, with a grateful charitable heart, deal out their bread to the hungry, and provide for the necessities of those that are destitute of daily food, and when they eat the fat and drink the sweet themselves send portions to those for whom nothing is prepared, offer unto God an acceptable meat-offering. The prophet laments it as one of the direful effects of famine that thereby the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joe 2:14.
II. The laws of the meat-offerings were these:—1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, De 8:8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (Le 2:1); if cooked, it must be mingled with the flour, Le 2:4, etc. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (Le 2:1,2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, 2Co 2:15. 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people. 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (Le 2:8), for the priests were God's receivers, and were ordained to offer gifts. 5. Part of it was to be burnt upon the altar, for a memorial, that is, in token of their mindfulness of God's bounty to them, in giving them all things richly to enjoy. It was an offering made by fire, Le 2:2,9. The consuming of it by fire might remind them that they deserved to have all the fruits of the earth thus burnt up, and that it was of the Lord's mercies that they were not. They might also learn that as meats are for the belly, and the belly for meats, so God shall destroy both it and them (1Co 6:13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Php 4:18), and with such sacrifices God is well pleased, Heb 13:16. 6. The remainder of the meat-offering was to be given to the priests, Le 2:3,10. It is a thing most holy, not to be eaten by the offerers, as the peace-offerings (which, though holy, were not most holy), but by the priests only, and their families. Thus God provided that those who served at the altar should live upon the altar, and live comfortably.
¹¹ No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
¹² As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
¹³ And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.
¹⁴ And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears.
¹⁵ And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering.
¹⁶ And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD.
Here, I. Leaven and honey are forbidden to be put in any of their meat-offerings: No leaven, nor any honey, in any offering made by fire, Le 2:11. 1. The leaven was forbidden in remembrance of the unleavened bread they ate when they came out of Egypt. So much despatch was required in the offerings they made that it was not convenient they should stay for the leavening of them. The New Testament comparing pride and hypocrisy to leaven because they swell like leaven, comparing also malice and wickedness to leaven because they sour like leaven, we are to understand and improve this as a caution to take heed of those sins which will certainly spoil the acceptableness of our spiritual sacrifices. Pure hands must be lifted up without wrath, and all our gospel feasts kept with the unleavened bread of sincerity and truth. 2. Honey was forbidden, though Canaan flowed with it, because to eat much honey is not good (Pr 25:16,27); it turns to choler and bitterness in the stomach, though luscious to the taste. Some think the chief reason why those two things, leaven and honey, were forbidden, was because the Gentiles used them very much in their sacrifices, and God's people must not learn or use the way of the heathen, but his services must be the reverse of their idolatrous services; see De 12:30,31. Some make this application of this double prohibition: leaven signifies grief and sadness of spirit (Ps 73:21), My heart was leavened; honey signifies sensual pleasure and mirth. In our service of God both these must be avoided, and a mean observed between those extremes; for the sorrow of the world worketh death, and a love to the delights of sense is a great enemy to holy love.
II. Salt is required in all their offerings, Le 2:13. The altar was the table of the Lord; and therefore, salt being always set on our tables, God would have it always used at his. It is called the salt of the covenant, because, as men confirmed their covenants with each other by eating and drinking together, at all which collations salt was used, so God, by accepting his people's gifts and feasting them upon his sacrifices, supping with them and they with him (Re 3:20), did confirm his covenant with them. Among the ancients salt was a symbol of friendship. The salt for the sacrifice was not brought by the offerers, but was provided at the public charge, as the wood was, Ezr 7:20-22. And there was a chamber in the court of the temple called the chamber of salt, in which they laid it up. Can that which is unsavoury be eaten without salt? God would hereby intimate to them that their sacrifices in themselves were unsavoury. The saints, who are living sacrifices to God, must have salt in themselves, for every sacrifice must be salted with salt (Mk 9:49,50), and our speech must be always with grace (Col 4:6), so must all our religious performances be seasoned with that salt. Christianity is the salt of the earth.
III. Directions are given about the first-fruits. 1. The oblation of their first-fruits at harvest, of which we read, De 26:2. These were offered to the Lord, not to be burnt upon the altar, but to be given to the priests as perquisites of their office, Le 2:12. And you shall offer them (that is, leaven and honey) in the oblation of the first-fruits, though they were forbidden in other meat-offerings; for they were proper enough to be eaten by the priests, though not to be burnt upon the altar. The loaves of the first-fruits are particularly ordered to be baked with leaven, Le 23:17. And we read of the first-fruits of honey brought to the house of God, 2Ch 31:5. 2. A meat-offering of their first-fruits. The former was required by the law; this was a free-will offering, Le 2:14-16. If a man, with a thankful sense of God's goodness to him in giving him hopes of a plentiful crop, was disposed to bring an offering in kind immediately out of his field, and present it to God, owning thereby his dependence upon God and obligations to him, (1.) Let him be sure to bring the first ripe and full ears, not such as were small and half-withered. Whatever was brought for an offering to God must be the best in its kind, though it were but green ears of corn. We mock God, and deceive ourselves, if we think to put him off with a corrupt thing while we have in our flock a male, Mal 1:14. (2.) These green ears must be dried by the fire, that the corn, such as it was, might be beaten out of them. That is not expected from green ears which one may justly look for from those that have been left to grow fully ripe. If those that are young do God's work as well as they can, they shall be accepted, though they cannot do it so well as those that are aged and experienced. God makes the best of green ears of corn, and so must we. (3.) Oil and frankincense must be put upon it. Thus (as some allude to this) wisdom and humility must soften and sweeten the spirits and services of young people, and then their green ears of corn shall be acceptable. God takes a particular delight in the first ripe fruits of the Spirit and the expressions of early piety and devotion. Those that can but think and speak as children, yet, if they think and speak well, God will be well pleased with their buds and blossoms, and will never forget the kindness of their youth. (4.) It must be used as other meat-offerings, Le 2:16, compare Le 2:9. He shall offer all the frankincense; it is an offering made by fire. The fire and the frankincense seem to have had a special significancy. [1.] The fire denotes the fervency of spirit which ought to be in all our religious services. In every good thing we must be zealously affected. Holy love to God is the fire by which all our offerings must be made; else they are not of a sweet savour to God. [2.] The frankincense denotes the mediation and intercession of Christ, by which all our services are perfumed and recommended to God's gracious acceptance. Blessed be God that we have the substance of which all these observances were but shadows, the fruit that was hid under these leaves.
本章记载有关素祭的律法。I. 素祭的物料：无论是调油与乳香的细面（利2:1），还是在炉中烤的（利2:4），或在铁鏊上作的（利2:5、6），或在煎盘中作的（利2:7）。II. 素祭的处理：细面当如何（利2:2、3），饼当如何（利2:8-10）。III. 关于素祭的一些特别规条：酵与蜜永不可纳入素祭（利2:11、12），盐却永不可在素祭中缺废（利2:13）。IV. 关于献初熟之物的穗子为素祭的律法（利2:14等）。