Commentario del capitolo
Leviticus Capitolo 5
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简体中文
Originale inglese
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)
简体中文
赎罪祭的律法（主前1490年）
¹ 若有人听见发誓的声音，他本是见证，无论是看见、是知道，却不说出来，这人就担当他的罪孽。 \n> ² 或是有人摸了不洁的物，无论是那不洁之走兽的尸首、不洁之牲畜的尸首、不洁之爬物的尸首，他却不知道，因此成了不洁，也有了罪。 \n> ³ 或是他摸了人的污秽，无论人因什么成为污秽，他却不知道，一知道了，就有了罪。 \n> ⁴ 或是有人嘴里冒失发誓，要行恶或要行善，无论人冒失发誓起什么事，他却不知道，一知道了，就在这其中一样有了罪。 \n> ⁵ 他有了罪的时候，就要承认所犯的罪， \n> ⁶ 并要为他所犯的罪，把赎愆祭，就是羊群中的母羊，或羊羔、或山羊，牵到耶和华面前为赎罪祭。祭司要为他赎他的罪。
I. 此处所设的过犯有：1. 当人受命起誓作见证，要讲明真相、全然的真相、只讲真相时，他却隐瞒真相。犹太的审判官不但有权叫证人起誓（如我们这里一样），也有权叫那被怀疑的人起誓（这与我们律法中"无人须自证其罪"的规则相悖），正如大祭司叫我们的救主起誓一事所表明的；救主于是回答，虽然他先前默然站住，太26:63,64。如今（利5:1），若有人犯罪（即一个人，因为灵魂就是那人），若他听见发誓的声音（就是他被起誓要求，凭耶和华之誓见证他所知道的，王上8:31），若在这种情形下，因为怕得罪那或是他朋友、或将成为他仇敌的人，而拒绝作证，或只作部分见证，他就担当他的罪孽。那是沉重的担子，若不设法脱去，必把人压到极深的阴间。那听见咒诅（即被如此起誓要求）而不揭发的（即遮掩他的见证，不肯说出来），便是与罪人同伙，并且恨恶自己的性命；参箴29:24。凡在任何时候被召作见证的人，都当想到这律例，在见证时坦白直率，谨防含糊其辞。耶和华的誓是神圣的，不可儿戏。2. 人摸了什么在仪式上不洁之物，利5:2,3。若有人因这样的触摸而受污染，却贸然进入圣所，或忽略了照律法洗净自己，他就当看自己为有罪，必须献祭。他摸不洁之物虽只染了仪式上的污秽，但他不照律法洗净自己，便是一种出于粗心或轻忽的罪，染上了道德上的罪咎。起先若瞒着他，后来一知道，就有了罪。当注意，神一借祂的灵使我们的良心知罪、知责，我们就当立即顺着这知罪之心去行，并照样追求，毫不以承认从前的错误为耻。3. 冒失发誓。人若以誓言约束自己要作或不作某事，后来才发现这誓言的履行或是违法，或是办不到，虽然他因此免了履行的义务，却必须献祭为这种冒失发誓赎罪——正如大卫发誓要杀拿八一样。那时他就当在祭司面前说这是错了，传5:6。他在这些事的其中一样上便有了罪（利5:4），不履行誓言是有罪，然而誓言所定的事若是恶的，履行也是有罪。这样凄惨的进退两难，正是有些人因自己的冒失和愚昧所陷入的；无论走哪条路，良心都受伤，罪都横在眼前，他们就这样可悲地被口中的言语缠住。这比那长大麻风的所说的两难更可悲："我们若坐着不动，就是死；我们若动，也是死。"事前的智慧和警醒能防止这些困境。
II. 在这些情形中，1. 犯罪者必须认罪，并献他的祭（利5:5,6）；这祭若不伴随悔改的认罪和求赦的谦卑祷告，就不蒙悦纳。请留意，认罪必须具体：他所犯的那罪；大卫的认罪正是如此（诗51:4）：我行了这恶；亚干的也是（书7:20）：我如此如此作了。诡诈就在含糊笼统之中；许多人笼统地承认自己是罪人，因为人人都当承认，所以这并不算对他们有何特殊的羞辱；但要说他们在这事上犯了罪，他们却因顾全面子而不肯承认：然而，要使自己确实得到赦免，并防范将来再犯罪，最稳妥的方法就是在悔改的认罪中具体陈明。2. 祭司必须为他赎罪。赎罪之工若没有他的悔改便不蒙悦纳；照样，他的悔改若没有赎罪之工也不能称义。这样，在我们与神和好之事上，基督的一分和我们的一分都是必需的。
⁷ 他的力量若不够献一只羊羔，就要为他所犯的罪，把两只斑鸠或两只雏鸽，带到耶和华面前为赎愆祭：一只作赎罪祭，一只作燔祭。 \n> ⁸ 把这些带到祭司那里，祭司就要先把那作赎罪祭的献上，从鸟的颈项上揪下头来，只是不可把鸟撕断。 \n> ⁹ 也把些赎罪祭牲的血，弹在坛的旁边；剩下的血要流在坛的脚那里；这是赎罪祭。 \n> ¹⁰ 他要照例献第二只为燔祭。祭司要为他所犯的罪赎罪，他必蒙赦免。 \n> ¹¹ 他的力量若不够献两只斑鸠或两只雏鸽，就要为所犯的罪，献细面伊法十分之一为赎罪祭。细面上不可浇油，也不可加上乳香，因为这是赎罪祭。 \n> ¹² 他要把这些带到祭司那里，祭司要取出一把来作为纪念，照献给耶和华的火祭，烧在坛上；这是赎罪祭。 \n> ¹³ 至于他在这些事上所犯的罪，祭司要为他赎罪，他必蒙赦免。剩下的面要归给祭司，像素祭一样。
此处为神百姓中的穷人作了安排，使他们在罪咎感之下心得平安。那些献不起一只羊羔的，可以献两只斑鸠或两只雏鸽为赎罪祭；不，若有人极其贫穷，不能常按所需备办这些，他可以献一壶细面，这也必蒙悦纳。这样，赎罪祭的费用被压得比任何其他祭都低，为要教训我们：贫穷永不会成为人得赦免的拦阻。最贫穷的人也可为他们得赎罪，若不是他们自己的错。这样，福音就传给了穷人；再没有人能说自己无以承担上天堂之路的费用。如今，
I. 若犯罪者献两只鸟，一只作赎罪祭，另一只作燔祭，利5:7。请留意：1. 在他献上为尊荣赞美神而设的燔祭之前，他必须先献赎罪祭，以作赎罪。我们必须先使自己和神和好，然后才能指望我们为祂荣耀所作的事奉蒙悦纳。赎罪祭必须为燔祭开路。2. 在作了赎罪的赎罪祭之后，才献上燔祭，作为对神所施大怜悯——祂设立并悦纳了赎罪之工——的承认。
II. 若他献的是细面，便要献一把，但不浇油，也不加乳香（利5:11），这不仅因为加上这些会使穷人难以承担（这祭正是为安慰穷人而设），更因这是赎罪祭，所以为表明所赎之罪的可憎，便不可用油使之味美，也不可用乳香使之馨香。这祭之无味，正是要表明犯罪者绝不可再像从前那样品尝罪的滋味。神借这些祭物所说的话是：1. 对那些犯了过犯的人，是安慰，使他们不至绝望，也不至在自己的罪孽中消瘦；既然如此为他们成就了与神的和睦，他们便可在神里面得平安。2. 也是警戒，叫他们不可再犯，当记念赎罪是何等代价高昂、何等麻烦的事。
Originale inglese
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)
简体中文
赎愆祭之律（主前1490年）
¹⁴ 耶和华对摩西说：
¹⁵ 人若在耶和华的圣物上误犯了罪，有了过犯；就要照你所估定的价，按圣所的舍客勒，以银子为标准，从羊群中取一只没有残疾的公绵羊，作赎愆祭，献给耶和华为愆祭；
¹⁶ 他当在圣物上所差的加以偿还，并加五分之一，交给祭司；祭司要用那作赎愆祭的公绵羊为他赎罪，他必蒙赦免。
¹⁷ 若有人犯罪，行了耶和华所吩咐不可行的什么事；他虽不知道，却是有罪，必担当自己的罪孽。
¹⁸ 他要照你所估定的价，从羊群中取一只没有残疾的公绵羊，作赎愆祭，带到祭司那里；祭司要为他因无知而误犯、他所不知道的过错赎罪，他必蒙赦免。
¹⁹ 这是赎愆祭：他在耶和华面前确实有了过犯。
本章此前所吩咐的，是那些既是赎罪祭、又是赎愆祭的祭物——它们兼有这两个名称（利5:6）。这里我们有关于正当而特称为赎愆祭之祭物的律法，这些祭是为冒犯邻舍的过犯而献的——那些我们通常称为"过犯"的罪。人对别人所造成的损害，或在圣物上，或在世俗之事上；前者的律法在这些经文中，后者在下一章开头。人若在耶和华的圣物上行了损害（如利5:16所言），便是得罪了祭司——主的仆人，他们受托看管这些圣物，也享有圣物的权益。如今人若擅自将奉献给神之物挪为己用，虽是无心之失，也当献此祭；比如他无知地使用了十分之一、初熟之物、头生的牲畜，或（按利22:14-16看来，此处主要所指的）吃了那些归给祭司的祭肉之分；这就是过犯。这里假定是出于错误或遗忘，因缺乏谨慎或热心所致；因为若是僭妄而行、藐视律法，犯罪者必不得怜悯而死（来10:28）。但在疏忽和无知的情形中，便设立了这祭；摩西受指示：1. 若过犯已确定为确实，当如何行。有过犯者当向耶和华献祭——在一切纯属赎愆祭的祭物中，必须是一只没有残疾的公绵羊，犹太的博士说"是满二岁的"。他还当向祭司作出赔偿，按他所挪用之物公允的估价，并加五分之一，使他下次学得更谨慎，不再擅取归神为圣之物，并察觉自己毫无所获、为自己的疏忽付了昂贵的代价。2. 若他是否有过犯尚属可疑，当如何行；他有所怀疑，却不知道（利5:17），即不甚确定；在这种情形下，为稳妥起见，他当献上赎愆祭和他所恐怕擅取之物的价值，只是不必加五分之一。如今这设计是为了显明亵渎圣物之罪何等重大。亚干因僭妄犯此罪而死；亚拿尼亚和撒非喇也是如此。但这更进一步显明其恶：人若仅因无知、无心地将圣物擅取，甚至只是疑心自己如此行了，就当付出代价——不仅全数偿还另加利息，还要献祭，并带着献祭的麻烦，且要在认罪中自取羞愧；侵犯神之产业是何等恶事，我们当何等谨慎，远避这恶的一切形迹。我们在此也受教当以敬虔的自守自省，为我们所疑心自己犯了的罪求赦免、为所疑心自己行了的不义作赔偿。在可疑的情形中，我们当取并持守较稳妥的一面。
Originale inglese
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.
本章及下章的一部分，论及赎愆祭。赎愆祭与赎罪祭的分别，不在于祭物本身与其处理方式，而在于献祭的场合不同。二者皆为赎罪而设；但前者较为笼统，此祭则适用于若干特殊情形。请留意此处所论：I. 关于罪愆。人若犯罪：1. 当起誓时隐瞒其所知的，利5:1。2. 摸了不洁之物，利5:2、3。3. 冒失起誓，利5:4。4. 误用圣物，利5:14-16。5. 因软弱而犯的任何罪，利5:17-19。此外尚有数种情形当献此祭，利6:2-4、14:12、19:21，民6:12。II. 关于赎愆祭的祭物：1. 羊群中的，利5:5、6。2. 飞鸟，利5:7-10。3. 细面，利5:11-13；但主要乃是一只无残疾的公绵羊，利5:15等。