Komentaryo ng kabanata
Leviticus Kabanata 5
서론
Walang pamagat
繁體中文
orihinal na Ingles
This chapter, and part of the next, concern the trespass-offering. The difference between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said, I. Concerning the trespass. If a man sin, 1. In concealing his knowledge, when he is adjured, Le 5:1. 2. In touching an unclean thing, Le 5:2,3. 3. In swearing, Le 5:4. 4. In embezzling the holy things, Le 5:14-16. 5. In any sin of infirmity, Le 5:17-19. Some other cases there are, in which these offerings were to be offered, Le 6:2-4,14:12,19:21, Nu 6:12. II. Concerning the trespass-offerings, 1. Of the flock, Le 5:5,6. 2. Of fowls, Le 5:7-10. 3. Of flour, Le 5:11-13; but chiefly a ram without blemish, Le 5:15, etc.
1-13
Law of the Sin-Offering (1490 BC)
繁體中文
贖罪祭的律法（主前1490年）
¹ 「若有人聽見發誓的聲音，他本是見證，卻不把所看見的、所知道的說出來，這就是罪；他要擔當他的罪孽。
² 或是有人摸了不潔的物，無論是不潔之獸的死屍，是不潔的死畜，是不潔的死蟲，他卻不知道，因此成了不潔，就有了罪。
³ 或是他摸了人的污穢，無論摸了甚麼污穢的人，他卻不知道，一知道了就有了罪。
⁴ 或是有人嘴裡冒失發誓，要行惡、要行善，無論人在甚麼事上冒失發誓，他卻不知道，一知道了就在這其中一件上有了罪。
⁵ 他有了罪的時候，就要承認所犯的罪，
⁶ 並要因他所犯的罪，把羊群中一隻母綿羊，或母山羊，牽到耶和華面前為贖罪祭；至於他的罪，祭司要為他贖罪。
I. 此處所設的過犯包括：1. 人被起誓作見證要說實話——全部實話、只有實話——時卻隱瞞真相。猶太人的審判官不但有權起誓見證人（與我們的做法相同），也有權起誓嫌疑犯（這與我們法律中沒有人有義務控告自己的原則相反），正如大祭司起誓我們的救主一事所示，祂於是回答了——雖然先前一直沉默，Mt 26:63,64。如今（Le 5:1），若有人犯罪（即一個人，因為靈魂就是人），如果他聽見發誓的聲音（即如果他被起誓要就他所知作見證，負有主的誓言之責，1Ki 8:31），如果在這種情形下，因為怕得罪一個或曾是朋友、或可能成為仇敵的人，他拒絕作證，或只作部分證供，他要擔當他的罪孽。這是沉重的擔子，若不設法除去，必將人沉到最深的地獄。那聽見起誓（即被如此起誓）卻不揭發的人（即壓制證供，不將其說出來），便是與罪人同夥，並且恨惡自己的性命；見Pr 29:24。凡在任何時候被召作見證的人，都當想到這條律法，在證供上坦白直率，切防含糊其辭。耶和華的誓言是神聖的，不可輕慢。2. 人摸了任何在禮儀上不潔之物，Le 5:2,3。若有人因這樣的觸摸而沾染了污穢，卻輕率地進了聖所，或是沒有按照律法洗淨自己，他就要自視為有罪，必須獻祭。雖然他觸摸不潔之物只是在禮儀上沾染了污穢，但他沒有按照律法洗淨自己，這樣的疏忽或輕視卻構成了道德上的罪。若起先他不知道，一旦知道了，就有了罪。請注意，每逢神藉著祂的靈使我們良心感悟任何罪或本分時，我們必須立刻順從這感悟，並且切實遵行，作為不恥於承認自己先前錯誤的人。3. 冒失發誓。人若以誓言約束自己去做或不做某事，而後來履行誓言卻證明為不合法或不可能，因而使他從義務中得了釋放，他仍必須獻祭，為自己如此冒失發誓贖罪——正如大衛起誓要殺拿八那樣。那時他就當在使者面前說那是錯誤，Ec 5:6。他在這其中一件上有了罪（Le 5:4），不履行誓言是罪，然而誓言所涉之事若是惡的，去履行也是罪。人因自己的冒失和愚昧使自己陷入如此可憐的兩難之中：無論怎樣走，良心都受傷，罪惡迎面而來——他們被自己口中的言語如此纏住。這比長大痲瘋者的兩難更可悲：「坐著不動是死，起來也是死。」事前的智慧和警醒可以避免這些困境。
II. 在這些情形中：1. 犯罪的人必須認罪並獻祭（Le 5:5,6）；而且祭物若不伴隨悔罪的認罪和謙卑求赦的禱告，就不蒙悅納。請注意，認罪必須具體——他所犯的罪；大衛的認罪也是如此（Ps 51:4）：我犯了這惡；亞干的認罪也是如此（Jos 7:20）：我如此如此行了。欺騙在於籠統；許多人籠統地承認自己有罪，因為那是人人都必須承認的，所以對他們沒有甚麼特別的羞辱；但要他們承認自己在這件事上犯了罪，他們卻太顧面子了：然而要確實得著赦免的把握，並有效地防止將來再犯，秘訣就是在悔罪的認罪上要具體。2. 祭司必須為他贖罪。贖罪若沒有悔改就不蒙悅納，照樣悔改若沒有贖罪也不能使他稱義。照樣，在我們與神和好的事上，基督的一份和我們的一份都是不可缺少的。
⁷ 「他的力量若不夠獻一隻羊羔，就要因所犯的罪，把兩隻斑鳩或是兩隻雛鴿帶到耶和華面前為贖愆祭：一隻作贖罪祭，一隻作燔祭。
⁸ 把這些帶到祭司那裡，祭司就要先把那贖罪祭獻上，從鳥的頸項上揪下頭來，只是不可把鳥撕斷；
⁹ 也把些贖罪祭牲的血彈在壇的旁邊；剩下的血要流在壇的腳那裡；這是贖罪祭。
¹⁰ 他要照例獻第二隻為燔祭；至於他所犯的罪，祭司要為他贖罪，他必蒙赦免。
¹¹ 「他的力量若不夠獻兩隻斑鳩或是兩隻雛鴿，就要因所犯的罪帶供物來，就是細麵伊法十分之一為贖罪祭；不可加上油，也不可加上乳香，因為是贖罪祭。
¹² 他要把供物帶到祭司那裡，祭司要取出自己的一把來，作為紀念，按獻給耶和華火祭的條例燒在壇上；這是贖罪祭。
¹³ 至於他在這其中一件事上所犯的罪，祭司要為他贖罪，他必蒙赦免；剩下的麵都歸祭司，像素祭一樣。
此處為神百姓中的窮人作了安排，使他們在罪惡感的壓迫下良心得著平安。那些無力獻一隻羊羔的人，可以獻一對斑鳩或兩隻雛鴿為贖罪祭；不但如此，若有人極其貧窮，無法按所需次數預備這些，他們可以帶一罐細麵來，這也蒙悅納。因此贖罪祭的費用比任何其他祭都低，為要教導我們：沒有一個人的貧窮會成為他得蒙赦免的攔阻。最貧窮的人也可以為他們贖罪——若不是他們自己的過失。照樣，窮人得聞福音；沒有人可以說自己沒有能力負擔往天堂之旅的費用。如今：
I. 若罪人帶兩隻鴿子，一隻作贖罪祭，一隻作燔祭，Le 5:7。請注意：1. 在獻上為神尊榮和讚美的燔祭之先，他必須先獻贖罪祭，好贖罪。我們必須先確保與神和好，然後才能期望我們為祂榮耀所獻的事奉蒙悅納。贖罪祭必須為燔祭開路。2. 在贖罪的贖罪祭之後是燔祭，作為對神設立並悅納贖罪之恩的承認。
II. 若他獻細麵，要取一把來獻上，卻不可加油也不可加乳香（Le 5:11），不僅因為加油和乳香會使這窮人負擔不起——這祭正是為安慰窮人而設的——更因為這是贖罪祭，因此為了表明為此祭所贖之罪的可憎，它不可因加油而甘甜可口，也不可因加乳香而芬芳可聞。祭物的無味要暗示罪人從此不可再像從前那樣享受罪中之樂。神藉這些祭物確實說了：1. 對犯了罪的人的安慰，叫他們不致絕望，也不致在自己的罪孽中消亡；既然如此與神和好，他們便可以在神裡面享平安。2. 同時也是警戒，叫他們不要再犯罪，當記得贖罪是一件何等費事、何等麻煩的事。
orihinal na Ingles
Law of the Sin-Offering (1490 BC)
¹ And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.
² Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty.
³ Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty.
⁴ Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these.
⁵ And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:
⁶ And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.
I. The offences here supposed are, 1. A man's concealing the truth when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Mt 26:63,64. Now (Le 5:1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1Ki 8:31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Pr 29:24. Let all that are called out at any time to bear testimony think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with. 2. A man's touching any thing that was ceremonially unclean, Le 5:2,3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake. 3. Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Ec 5:6. He shall be guilty in one of these (Le 5:4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits.
II. Now in these cases, 1. The offender must confess his sin and bring his offering (Le 5:5,6); and the offering was not accepted unless it was accompanied with a penitential confession and a humble prayer for pardon. Observe, The confession must be particular, that he hath sinned in that thing; such was David's confession (Ps 51:4), I have done this evil; and Achan's (Jos 7:20), Thus and thus have I done. Deceit lies in generals; many will own in general they have sinned, for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions. 2. The priest must make atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus, in our reconciliation to God, Christ's part and ours are both needful.
⁷ And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.
⁸ And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder:
⁹ And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering.
¹⁰ And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.
¹¹ But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering.
¹² Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.
¹³ And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.
Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,
I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, Le 5:7. Observe, 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.
II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (Le 5:11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him. 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.
14-19
Law of the Trespass-Offering (1490 BC)
繁體中文
贖愆祭的律例（主前1490年）
¹⁴ 耶和華對摩西說：
¹⁵ 「人若在耶和華的聖物上誤犯了罪，有了過犯，就要照你所估的、按聖所的舍客勒拿銀子，將羊群中一隻沒有殘疾的公綿羊牽到耶和華面前作贖愆祭。
¹⁶ 並且他因在聖物上的差錯要償還，另外加五分之一，都給祭司。祭司要用贖愆祭的公綿羊為他贖罪，他必蒙赦免。
¹⁷ 「若有人犯罪，行了耶和華所吩咐不可行的甚麼事，他雖然不知道，還是有了罪，就要擔當他的罪孽。
¹⁸ 也要照你所估定的價，從羊群中牽一隻沒有殘疾的公綿羊來，給祭司作贖愆祭。至於他誤行的那錯事，祭司要為他贖罪，他必蒙赦免。
¹⁹ 這是贖愆祭，因他在耶和華面前實在有了罪。」
迄今為止，本章所給的命令涉及那些既是贖罪祭又是贖愆祭的祭物，因為它們兼用兩個名稱（Le 5:6）。這裏我們看到的是那些真正和特別被稱為贖愆祭的律法——為得罪鄰舍的過犯而獻的祭，就是我們通常所說的「過犯」。得罪別人的事可以發生在聖物上，也可以發生在平常的事物上；前者在這些經文中有律法規定，後者則在下一章開頭。若有人在耶和華的聖物上行了差錯（如Le 5:16所言），他就是得罪了祭司——那些受託管理聖物並從中得益的主的僕人。若有人不知不覺地把獻給神的任何東西據為己用或挪作他用，就要獻這祭；例如他無意中用了十分之一、初熟之物、頭生的牲畜，或（如Le 22:14-16所暗示的，這裏主要是指的）吃了那些歸給祭司的祭物部分——這就是過犯。這假定是因疏忽或遺忘、因缺乏謹慎或熱心而做的；若是故意藐視律法而為，犯罪者必不得憐憫而死（來10:28）。但在疏忽和無知的情況下，就指定了這祭物；摩西被告知：1. 若過犯確定無疑，當怎麼行。犯罪者必須向耶和華獻祭物——在一切純粹的贖愆祭中，必須是沒有殘疾的公綿羊，猶太教師說「是第二年的」。他還必須按他所挪用之物的合理估價向祭司作出賠償，另加五分之一，好叫他下次學會更謹慎，不把歸神為聖之物據為己有——發現這樣做毫無益處，且為自己的疏忽付了昂貴的代價。2. 若不確定是否犯了過犯，當怎麼行。他有理由懷疑，卻不甚清楚（Le 5:17），就是說，他不太確定；在這種情況下，因為寧可確定為好，他必須帶他的贖愆祭來，以及他所恐怕自己挪用之物的價值，只是不必加那五分之一。這是要表明褻瀆聖物（盜取聖物）之罪何等嚴重。亞干因故意犯這罪而死；亞拿尼亞和撒非喇也是如此。但這裏進一步表明這罪之惡：人若僅因無知、不知不覺地將聖物據為己有——不，若只是懷疑自己這樣做了——就必須付上代價，不僅要全數賠償加利息，還要獻祭物，並經歷帶來的麻煩，還要承認過犯以自取羞辱；侵犯神的產業是何等惡劣的事，我們當何等謹慎地遠避這罪的一切嫌疑。我們在此也受教要對自己存敬虔的謹慎，為我們所懷疑自己犯了的罪求赦免，為所懷疑自己做錯的事作出補償。在疑惑的情況下，我們當選擇並持守更穩妥的一邊。
orihinal na Ingles
Law of the Trespass-Offering (1490 BC)
¹⁴ And the LORD spake unto Moses, saying,
¹⁵ If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:
¹⁶ And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him.
¹⁷ And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.
¹⁸ And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.
¹⁹ It is a trespass offering: he hath certainly trespassed against the LORD.
Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, Le 5:6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is Le 5:16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by Le 22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb 10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (Le 5:17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.
本章及下一章的一部分論及贖愆祭。此祭與贖罪祭的區別，不在於祭物本身及其辦理方式，而在於獻祭的緣由。二者皆為贖罪而設；但前者較為概括，後者則適用於特定的情形。請留意以下所述：一、論及過犯。人若犯罪——1. 被起誓時隱瞞所知，Le 5:1。2. 觸摸不潔之物，Le 5:2,3。3. 冒失發誓，Le 5:4。4. 侵佔聖物，Le 5:14-16。5. 因軟弱而犯的罪，Le 5:17-19。此外尚有其他當獻此祭的情形，見Le 6:2-4,14:12,19:21, Nu 6:12。二、論及贖愆祭的祭物：1. 羊群中的祭牲，Le 5:5,6。2. 鳥類，Le 5:7-10。3. 細麵，Le 5:11-13；但主要以無殘疾的公綿羊為祭，Le 5:15等。