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英語原文
In this chapter we have the law concerning the peace-offerings, whether they were, I. Of the heard, a bullock or a heifer, Le 3:1-5. Or, II. Of the flock, either a lamb (Le 3:6-11) or a goat, Le 3:12-17. The ordinances concerning each of these are much the same, yet they are repeated, to show the care we ought to take that all our services be done according to the appointment and the pleasure God takes in the services that are so performed. It is likewise to intimate what need we have of precept upon precept, and line upon line.
1-17
Law of the Peace-Offering (1490 BC)
繁體中文
平安祭的律法（主前1490年）
¹ 「人獻供物為平安祭，若是從牛群中獻，無論是公的是母的，必用沒有殘疾的獻在耶和華面前。
² 他要按手在供物的頭上，宰於會幕門口。亞倫子孫作祭司的，要把血灑在壇的周圍。
³ 從平安祭中，將火祭獻給耶和華，也要把蓋臟的脂油和臟上所有的脂油，
⁴ 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，與肝上的網子和腰子，一概取下。
⁵ 亞倫的子孫要把這些燒在壇的燔祭上，就是在火的柴上，是獻與耶和華為馨香的火祭。
燔祭是將神視為萬有中至善的本體、最完全最卓越的那位而獻的；純粹表達敬拜，因此全然焚燒。但平安祭是將神視為受造之物的恩主、一切美善的賜予者而獻的；因此祭物要在祭壇、祭司和獻祭者之間分配。平安的意思是：1. 和好、和睦與交通。因此這些祭被稱為平安祭，因為在其中，神與祂的百姓彷彿一同坐席，作為友誼的記號。那為人設立、替人辦理屬神之事的祭司，將這平安祭的一部分歸給神（就是祂所要求的那部分，而且理當先奉獻給祂），燒在神的祭壇上；一部分歸給獻祭者，由他與家人朋友同吃；又有一部分歸給自己，如同兩造之間的中保，按手在兩邊。除非彼此和好，否則不能如此同席；因此這是神與人之間友誼和團契的象徵，也是平安之約的確據。2. 它表示興旺和一切的幸福：願你平安就等於說願你得著一切美福；因此平安祭或是（1）為所缺乏和渴求的某種美福而作的祈求。人若正在追求或盼望某項恩惠，就以平安祭來支持他的祈求，並可能在按手在供物頭上時獻上禱告。基督就是我們的平安，我們的平安祭；因為唯獨藉著祂，我們才能指望得憐憫、蒙垂聽有平安的答覆；在祂裡面，正直的禱告必蒙悅納且大有功效，雖然我們沒有帶平安祭來。我們的敬拜越簡便，就越當活潑而認真。或是（2）為領受了某項特別的恩惠而作的感恩。這被稱為感恩的平安祭，因為有時確實如此；其他情況則稱為還願祭，Le 7:15,16。有人認為原文的這個詞意為報答。當他們領受了任何特別的恩惠，正在思量當獻上什麼時，就被指引將此祭獻給施恩的神，作為對所受恩惠的感恩記念，Ps 116:12。我們也當藉著我們的平安——基督——常常以頌讚為祭獻給神；這樣就比獻公牛或牛犢更蒙耶和華喜悅。請注意：
I. 關於平安祭的祭物，若是以牛群中獻的，必須沒有殘疾；若是如此，公母均可，Le 3:1。在我們屬靈的祭中，神所看的不在乎性別，而在乎內心，Ga 3:28。
II. 關於平安祭的辦理。1. 獻祭者當以莊嚴的放棄之舉，將自己在祭物中的權益轉讓給神（Le 3:2），並且按手在祭物的頭上，承認他指定此祭為感恩祭所特別感念的恩惠；若是還願祭，則在此獻上禱告。2. 祭物必須宰殺；雖然在院子的任何地方都可宰殺，卻說是在會幕門口，因為所領受或所盼望的恩惠都被承認是從神而來的，而禱告或讚美也都是向著祂獻上的，兩者都彷彿是經由那門而來的。我們的主耶穌曾說：我就是門，因為祂實在就是會幕的門。3. 祭司必須將血灑在壇上，因為是血為魂贖罪；雖然這不是贖罪祭，卻要藉此教導我們：在我們一切所獻的祭中，我們必須仰望那為罪作了挽回祭的基督，因為我們知道，除非藉著祂使我們的罪得赦，否則我們最好的事奉也不能蒙悅納。悔罪的認罪總要伴隨我們感恩的頌讚；無論我們為何項恩惠祈求，為此我們也必須祈求罪孽的除去，因為罪孽正是攔阻美福不臨到我們的。先要除淨罪孽，然後才悅納我們或賜下美福，Ho 14:2。4. 內臟一切的脂油——就是我們所稱的板油和肥油——連同包裹的網子和其中的腰子，都要取下，燒在壇上，作為用火獻的祭，Le 3:3-5。這就是從平安祭中獻給耶和華的全部；其餘的如何處置，我們將在Le 7:11-34等處看到。這脂油被吩咐燒在燔祭上，就是每日的燔祭——每早晨在其他祭物之先獻上的那隻羊羔；因此平安祭的脂油是對那燔祭的加添和延續。那偉大的平安之祭——除去世人罪孽的神的羔羊——為我們讚美的祭預備了祭壇，在我們與神和好之前，那些祭是不蒙悅納的。如今焚燒這脂油被認為表示：（1）在我們一切禱告和讚美中，將我們美好的情感獻給神。神要的是內裡的；因為我們在禱告中當傾心吐意、舉起心靈，也當用我們裡面的一切來稱頌祂的名。在我們與神有關的一切事上，都當向神赤露敞開我們的內心。脂油表示最好和上選的，必須永遠歸給神，因為祂為我們預備了肥甘的筵席。（2）治死我們敗壞的情感和情慾，以屬神恩典的火將其燒盡，Col 3:5。當我們捨棄罪惡，並以公平的靈和焚燒的靈（Isa 4:4）洗清一切肉體的情慾時，我們才真正為先前的恩惠感恩，也才預備好領受更多的恩惠。
⁶ 「人向耶和華獻供物為平安祭，若是從羊群中獻，無論是公的是母的，必用沒有殘疾的。
⁷ 若獻一隻羊羔為供物，必在耶和華面前獻上，
⁸ 並要按手在供物的頭上，宰於會幕前。亞倫的子孫要把血灑在壇的周圍。
⁹ 從平安祭中，將火祭獻給耶和華，其中的脂油和整肥尾巴，都要在靠近脊骨處取下，並要把蓋臟的脂油和臟上所有的脂油，
¹⁰ 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，並肝上的網子和腰子，一概取下。
¹¹ 祭司要在壇上焚燒，是獻給耶和華為火祭的食物。
¹² 「人的供物若是山羊，必在耶和華面前獻上，
¹³ 要按手在山羊的頭上，宰於會幕前。亞倫的子孫要把血灑在壇的周圍。
¹⁴ 又要將供物獻給耶和華為火祭，就是蓋臟的脂油和臟上所有的脂油，
¹⁵ 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，並肝上的網子和腰子，一概取下。
¹⁶ 祭司要在壇上焚燒，作為馨香火祭的食物。所有的脂油都是耶和華的。
¹⁷ 在你們一切的住處，脂油和血都不可吃；這要成為你們世世代代永遠的定例。
此處給出關於平安祭的指示，若以綿羊或山羊為祭。斑鳩或雛鴿雖可用作全燔祭，卻不可作平安祭，因為牠們沒有多少脂油可燒在壇上；若按平安祭的條例來分配，幾乎無物可分。關於以羊羔或山羊獻平安祭的條例，與以公牛獻平安祭的條例大致相同，此處無多新意；但：1. 綿羊的肥尾巴要連同內臟的脂油一同燒在壇上，是整肥尾巴（Le 3:9），因為在那些地方，羊尾非常肥大。有人從中觀察到：無論一件事物多麼微不足道，神一將其應用於祂的事奉，就能使它成為尊榮。照樣經上說神將更豐盛的體面加給那有缺欠的肢體，1Co 12:23,24。2. 燒在壇上的被稱為祭物的食物，Le 3:11,16。它餵養了聖潔的火；它之蒙神悅納，如同食物之悅納我們；既然神在會幕中彷彿住在他們中間，藉著祭壇上的供物，祂也如同所羅門在宮廷中一般，預備了豐盛的飲食，1Ki 4:22-28等。3. 此處設立了一條總則：所有的脂油都是耶和華的（Le 3:16），並據此制定了一條律法——他們不可吃脂油也不可吃血，甚至在自己的私宅中也不可，Le 3:17。（1）至於脂油，不是指夾雜在肉中的肥肉（那是可以吃的，Neh 8:10），而是指內臟的脂油、板油，那些始終是祭牲中歸神的部分；因此他們不可吃，連為日常用途所宰殺的牲畜之脂油也不可吃。神要這樣保守那歸祂為聖之物的尊榮。他們不僅不可吃那作祭壇食物的脂油，也不可吃任何與之相似的，免得耶和華的桌子（祭壇如此被稱呼）若沒有專屬的保留之物，就被人輕看，其上的食物也被人藐視，Mal 1:7,12。（2）血也同樣被普遍禁止，理由與脂油相同——因為血是每樣祭物中歸神的部分。外邦人喝祭牲的血；因此我們讀到他們的血之奠祭，Ps 16:4。但神不允許那贖罪的血被當作平常之物使用（Heb 10:29），也不允許我們雖然享受了贖罪之恩，卻將贖罪的功勞歸給自己。誇口的，當指著主誇口；所有的血都要倒出來歸讚美於祂。
英語原文
Law of the Peace-Offering (1490 BC)
¹ And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD.
² And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about.
³ And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,
⁴ And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.
⁵ And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.
The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, Le 7:15,16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,
I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, Le 3:1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Ga 3:28.
II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (Le 3:2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Ho 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, Le 3:3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, Le 7:11-34, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa 4:4.
⁶ And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish.
⁷ If he offer a lamb for his offering, then shall he offer it before the LORD.
⁸ And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar.
⁹ And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards,
¹⁰ And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.
¹¹ And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD.
¹² And if his offering be a goat, then he shall offer it before the LORD.
¹³ And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.
¹⁴ And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards,
¹⁵ And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.
¹⁶ And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD's.
¹⁷ It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.
Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Le 3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, 1Co 12:23,24. 2. That which was burnt upon the altar is called the food of the offering, Le 3:11,16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, 1Ki 4:22-28, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Le 3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Le 3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh 8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal 1:7,12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Ps 16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb 10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.
本章論及平安祭的律法：一、以牛群中的公牛或母牛為祭，Le 3:1-5。二、以羊群中的祭牲，或為羊羔（Le 3:6-11），或為山羊，Le 3:12-17。各項條例大體相同，卻反覆申明，為要表明我們當何等謹慎，使一切事奉皆照著所定的規例而行，也表明神喜悅這樣按規例而行的事奉。這同樣也暗示我們何等需要「命上加命、令上加令」的教誨。