Comentario del capítulo
Leviticus Capítulo 15
서론
Sin título
简体中文
Original en inglés
In this chapter we have laws concerning other ceremonial uncleannesses contracted either by bodily disease like that of the leper, or some natural incidents, and this either, I. In men, Le 15:1-18. Or, II. In women, Le 15:19-33. We need not be at all curious in explaining these antiquated laws, it is enough if we observe the general intention; but we have need to be very cautious lest sin take occasion by the commandment to become more exceedingly sinful; and exceedingly sinful it is when lust is kindled by sparks of fire from God's altar. The case is bad with the soul when it is putrefied by that which should purify it.
1-33
Ceremonial Purification (1490 BC)
简体中文
礼仪上的洁净（主前 1490 年）
¹ 耶和华对摩西、亚伦说，
² "你们晓谕以色列人说：人若身患漏症，因这漏症他就不洁净。
³ 他患漏症无论是在下流，或止住了，这都是他的不洁净。
⁴ 患漏症之人所躺的床都不洁净；他所坐的物件也都不洁净。
⁵ 凡摸那床的，必要洗衣服，并用水洗澡，并不洁净到晚上。
⁶ 那坐在患漏症之人所坐过什么物件上的，必要洗衣服，并用水洗澡，并不洁净到晚上。
⁷ 凡摸患漏症之人之肉体的，必要洗衣服，并用水洗澡，并不洁净到晚上。
⁸ 若患漏症的人唾在洁净的人身上；那人必要洗衣服，并用水洗澡，并不洁净到晚上。
⁹ 患漏症的人所骑的鞍子都不洁净。
¹⁰ 凡摸了他身下一切物件的，必不洁净到晚上；拿了其中任何一件的，必要洗衣服，并用水洗澡，并不洁净到晚上。
¹¹ 患漏症的人没有用水洗手，无论摸了谁，那人就要洗衣服，并用水洗澡，并不洁净到晚上。
¹² 患漏症的人所摸的瓦器必要打碎；一切木器必要用水涮洗。
¹³ "患漏症的人痊愈了，就要为洁净计算七天，并要洗衣服，用活水洗身，就洁净了。
¹⁴ 第八天，他要取两只斑鸠或两只雏鸽，来到会幕门口耶和华面前，交给祭司；
¹⁵ 祭司要献上，一只作赎罪祭，一只作燔祭；祭司要在耶和华面前因他的漏症为他赎罪。
¹⁶ "人若遗精，就要用水洗全身，并不洁净到晚上。
¹⁷ 无论是衣服、是皮子，沾了遗精的，必要用水洗，并不洁净到晚上。
¹⁸ 若男女交合而有遗精，二人都要用水洗澡，并不洁净到晚上。 \
我们在此有关于人因患漏症而沾染礼仪上不洁的律法。这在旁注（利 15:2）中称为肾脏之漏：一种十分痛苦可憎的病，通常是放荡污秽和放纵生活的结果与后果，使人的骨头充满了他年幼时的罪，并在末了叫他们哀哭——那时他们一切恶行的快乐已经消逝，所剩下的不过是一具腐烂的身体和受伤良心中的痛苦与烦恼。那时罪人从那些他本有诸多理由为之羞愧的事上得着了什么果子呢（罗 6:21）？正如端庄是*"头上的华冠、项上的金链"，贞洁是"肚脐的良药、骨中的骨髓"；但污秽是创伤与羞辱*，是肉体和身体的消耗，且是一种罪——它常比任何别的罪更成为自身的刑罚。它有时也因别样的罪而被公义的神手所加，正如大卫为押尼珥被杀之事咒诅约押家所显明的（撒下 3:29）：愿约押家不缺患漏症的人，或长大麻风的人。 卑劣之病配卑劣之报应。如今凡患这病的人，1. 他本身是不洁净的（利 15:2）。他不可擅敢就近圣所，若行了便是自取危险；也不可吃圣物。这表明了罪的污秽，以及我们败坏本性中一切的产物，都使我们在神的圣洁眼中可憎，全然不配与他相交。从保守好的清洁心中发出的是生命的源头（箴 4:23），但从污秽的心中发出的，乃是能玷污人的（太 12:34、35）。2. 他使他所摸的或摸他的人和物件都成为不洁（利 15:4-12）。他的床、他的椅子、他的鞍子，和属于他的一切，都不能摸而不沾染礼仪上的不洁——这污秽人必须自觉有之直到日落，并且除非洗衣服并用水洗身，便不能得洁净。这表明了罪的传染性，以及我们与被玷污之人交往而被污染的危险，也表明我们有何等需要，当以极度的谨慎救自己脱离这弯曲的世代。 3. 当他从这病中痊愈时，仍不能没有祭物而得洁净；他要在完全脱离这病之后，等候七日作为预备，并在泉水中沐浴（利 15:13-15）。这表明了福音的重大本分——信心和悔改，以及福音的重大特权——将基督的血应用于我们的灵魂使我们称义，并得他的恩典使我们成圣。神已应许将清水洒在我们身上，洁净我们脱离一切的污秽，并已命定我们藉悔改洗涤自己、使自己洁净：他也预备了赎罪的祭物，并要求我们藉着信心在那祭物中有分；因为是他儿子基督的血洗净我们一切的罪，并藉此为我们赎罪，使我们可以进入神的面前，并有分于他的恩惠。
¹⁹ "女人若行经，她肉体的漏症若是血，她就要被隔离七天；凡摸她的，必不洁净到晚上。
²⁰ 她在污秽期间所躺的一切物件都不洁净；她所坐的一切物件也都不洁净。
²¹ 凡摸她床的，必要洗衣服，并用水洗澡，并不洁净到晚上。
²² 凡摸她所坐任何物件的，必要洗衣服，并用水洗澡，并不洁净到晚上。
²³ 物件若在她的床上，或在她所坐的什么物件上，他一摸，就必不洁净到晚上。
²⁴ 人若与这女人同房，致染她的污秽，就必七天不洁净；他所躺的床也都不洁净。
²⁵ "女人若在污秽期以外多日患血漏，或者她污秽期过长；她患漏症不洁的一切日子，都要像污秽的日子一样：她就不洁净。
²⁶ 她患漏症一切日子所躺的床，对她就像污秽期的床一样：她所坐的一切物件都不洁净，像她污秽期的不洁一样。
²⁷ 凡摸那些物件的，就不洁净，并要洗衣服，并用水洗澡，并不洁净到晚上。
²⁸ 她若得了洁净，脱离了漏症，就要为自己计算七天，之后便洁净了。
²⁹ 第八天，她要取两只斑鸠或两只雏鸽，带到会幕门口交给祭司。
³⁰ 祭司要献上一只作赎罪祭，一只作燔祭；祭司要在耶和华面前因她不洁的漏症为她赎罪。
³¹ "你们要这样使以色列人与他们的不洁净隔离，免得他们因不洁净，在我所住在他们中间的帐幕中污秽我的帐幕，以致死亡。
³² 这是患漏症之人的律法，也是遗精而染污秽之人的律法；
³³ 并论到患月经病的女人，和患漏症的人，无论男女，并与不洁女人同房之人的律法。 \
这是关于妇人因她们的漏症——无论是按时健康的、合乎自然的（利 15:19-24），还是不合时宜的、过多的、属于身体疾病的——而处于礼仪上的不洁。那可怜的妇人患了十二年的血漏，在医生和药物上耗尽了家产，却终归徒然，直到她摸了基督衣裳的繸子便忽然得医治——她所患的就是这样的病。这使患这病的妇人成为不洁（利 15:25），并使她所摸的一切都成为不洁（利 15:26、27）。她若痊愈了，并且经过七天的试验确定已完全脱离了血漏，便当藉着献两只斑鸠或两只雏鸽使她得洁净，为她赎罪（利 15:28、29）。一切邪恶的道路，尤其是偶像崇拜，都被比作月经妇人的不洁（结 36:17），并且参照这一点，论到耶路撒冷（哀 1:9）说：她的污秽是在衣襟上，所以（如下文利 15:17所说）她被避忌如月经妇人。
I. 关乎这一切律法（我们以为大可不必有的）的理由，我们记在利 15:31。1. 你们要这样使以色列人（因为这些律法只属于他们和他们的仆人与归化者）与他们的不洁净隔离；即，(1.) 藉这些律法，他们受教认识自己的特权和尊荣——他们被洁净归神，作特别的子民，并被圣洁的神定意为祭司的国度、圣洁的国民；因为对他们算为污秽的，对别人并不如此。(2.) 他们也受教认识自己的本分，就是要保守他们纯洁的尊荣，并使自己远避一切的罪的污染。他们很容易推论：若是那些天然的、不可避免的、非出于自愿的、属于他们的苦难而非他们的罪的污染，尚且使他们暂时如此可憎，以致既不配与神相交也不配与人相交；那么，他们若违背本性的亮光和律法，因醉酒、奸淫、欺诈之类玷污心思和良心的罪而行的，更是何等可憎可污。而若是这些礼仪上的污染除了献祭和供物便不能除去，那么要洁净灵魂脱离罪的不洁，就必须期望并依靠某种更大、更宝贵得多的东西。2. 这样，便可以防止他们在带着任何这些玷污就近圣所时，因神公义的手而死在不洁之中。注意，死在不洁之中是危险的事；而我们若如此，乃是自己的过错，因为神不仅藉着他的律法向我们发出公正的警告，防备那些能玷污我们的事，也在我们任何时候被玷污时，藉着他的福音为我们预备了洁净的恩惠之法。3. 在这一切律法中，似乎都特别顾到帐幕的尊荣，凡不洁的人都不可就近它，免得污秽我的帐幕。无限的智慧采取这一方法，在那漫不经心的百姓心中，保持对神在他们圣所中荣耀和同在之彰显的持续畏惧和敬重。如今神的帐幕既与人同在，熟悉便易生轻视，所以律法使许多常常发生的事成为礼仪上的污染，并使沾染的人不能就近圣所（以死亡为刑罚），好叫他们不可不存极大的谨慎、敬畏和认真的预备，并怕被发现为不配而就近。这样他们便受教，总不可无严肃谦卑地察觉自己的距离和危险而就近神，并要精确遵守一切为他们安全和蒙悦纳所必需的事。
II. 我们从这一切当学习什么本分呢？1. 我们当称颂神，我们不在这些属肉体的条例的轭下；如今正如没有什么能毁灭我们，也没有什么能玷污我们，只有罪才能。那些从前不敢吃平安祭的人，如今可以领受主的圣餐。我们因日常软弱的罪而沾染的污秽，可以藉着悔改和信心的更新行动，在隐秘中得着洁净，无需在水中沐浴，也无需在帐幕门口献祭。2. 我们当谨慎远避一切玷污良心的罪，尤其是远避一切肉体的情欲，以圣洁尊贵守着自己的器皿，不在污秽的情欲中——这些不仅污秽灵魂，而且与灵魂争战，威胁着它的毁灭。3. 我们都当看见，真实的圣洁对于我们未来的福乐是何等不可或缺，并要藉着信心使心得洁净，使我们得以见神。也许正是参照这些禁止不洁之人就近圣所的律法，当人问谁能站在神的圣所？时，回答说：就是手洁心清的人（诗 24:3、4）；因为非圣洁没有人能见主。
Original en inglés
Ceremonial Purification (1490 BC)
¹ And the LORD spake unto Moses and to Aaron, saying,
² Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.
³ And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
⁴ Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.
⁵ And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
⁶ And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
⁷ And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
⁸ And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
⁹ And what saddle soever he rideth upon that hath the issue shall be unclean.
¹⁰ And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.
¹¹ And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.
¹² And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.
¹³ And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.
¹⁴ And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:
¹⁵ And the priest shall offer them, the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.
¹⁶ And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.
¹⁷ And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.
¹⁸ The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.
We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Le 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Ro 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. 2Sa 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Le 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pr 4:23), but out of an unclean heart comes that which is defiling, Mt 12:34,35. 2. He made every person and thing unclean that he touched, or that touched him, Le 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Le 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.
¹⁹ And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.
²⁰ And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.
²¹ And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
²² And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
²³ And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
²⁴ And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.
²⁵ And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.
²⁶ Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.
²⁷ And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.
²⁸ But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
²⁹ And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.
³⁰ And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.
³¹ Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.
³² This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
³³ And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Le 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Le 15:25) and every thing she touched unclean, Le 15:26,27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Le 15:28,29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (La 1:9), Her filthiness is in her skirts, so that (as it follows, Le 15:17) she was shunned as a menstruous woman.
I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Le 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.
II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Ps 24:3,4); for without holiness no man shall see the Lord.
本章论及其他礼仪上的不洁——或因身体疾病如麻风患者一般，或因某些自然之事故——所招致的不洁；这情形或可见于：I. 男人（利15:1-18）。或 II. 女人（利15:19-33）。我们不必对这些已废之律例好奇穷究，只要留意其总体宗旨便已足够；然而我们必须十分谨慎，免得罪趁着诫命的机会，更显为格外地恶；当情欲被神祭坛上所发的火星点燃时，罪就格外地恶了。灵魂若被那本应使之得洁净之物所腐化，其光景就甚是危险。