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영문 원문
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)
繁體中文
素祭的律法（主前1490年）
¹ 「若有人獻素祭為供物給耶和華，要用細麵澆上油，加上乳香，
² 帶到亞倫子孫作祭司的那裡；祭司就要從細麵中取出一把來，並取些油和所有的乳香，然後要把所取的這些作為紀念，燒在壇上，是獻與耶和華為馨香的火祭。
³ 素祭所剩的要歸給亞倫和他的子孫；這是獻與耶和華的火祭中為至聖的。
⁴ 「若用爐中烤的物為素祭，就要用調油的無酵細麵餅，或抹油的無酵薄餅。
⁵ 若用鐵鏊上做的物為素祭，就要用調油的無酵細麵。
⁶ 分成塊子，澆上油；這是素祭。
⁷ 若用煎盤做的物為素祭，就要用油與細麵做成。
⁸ 「要把這些東西做的素祭帶到耶和華面前，奉給祭司，祭司要帶到壇前。
⁹ 祭司要從素祭中取出作為紀念的，燒在壇上，是獻與耶和華為馨香的火祭。
¹⁰ 「素祭所剩的要歸給亞倫和他的子孫；這是獻與耶和華的火祭中為至聖的。
有些素祭只是附屬於燔祭的，例如與每日的常獻祭（Ex 29:38,39）和平安祭同獻的素祭；這些都有奠祭與之同獻（見Nu 15:4,7,9,10），並且其中數量也有規定。但本章的律法論及的是單獨獻上的素祭——每逢人覺得有必要如此表達他的敬虔時便可獻上。我們在聖經中讀到的頭一個供物就屬於這類（Ge 4:3）：該隱拿地裡的出產為供物。
I. 設立此類祭的原因是：1. 體恤窮人及其能力——使那些自己只靠餅和糕餅度日的人，能從自己粗簡的食物中向神獻上蒙悅納的供物；又像撒勒法的寡婦先為神的先知做一個小餅那樣，先為神的祭壇預備，從而使壇裡的一把麵和瓶裡的一點油得著祝福，不至斷絕。2. 作為對神在食物上施恩給他們的恰當感恩。這好比一份象徵性的貢租，藉此表明他們對神的倚靠、對祂的感恩，以及對祂作為他們的主人與豐富賜恩者的期盼——祂將生命、氣息和所需用的賜給萬人。他們當這樣以自己的財物尊榮耶和華，並作為吃喝都為榮耀祂的記號，當將一部分飲食分別出來直接事奉祂。如今那些存感恩慈善之心、將餅分給飢餓之人，供應缺乏日用的窮人之需，自己吃肥甘、喝甘甜時也分送給沒有預備的人，便是向神獻上了蒙悅納的素祭。先知曾以素祭和奠祭從耶和華的殿中斷絕為饑荒的可怕後果之一而哀嘆（Joe 1:9），又以豐收能使其恢復為最大的祝福，Joe 2:14。
II. 素祭的條例如下：1. 原料必須始終是細麵和油——迦南地的兩種主要出產，De 8:8。油在他們當時的食物中的地位，就像奶油在我們今日的地位一樣。若未經烹調，油要澆在麵上（Le 2:1）；若已烤過，油要與麵調和，Le 2:4等。2. 若是未烤的生麵，除了油之外，還要加上乳香，與之一同焚燒（Le 2:1,2），以使祭壇芬芳；福音的執事被稱為神的馨香之氣，正是取意於此，2Co 2:15。3. 若是加工過的，做法可以多樣；獻祭的人可以烤、煎，或在鐵鏂上調和麵與油，因為會幕周圍預備了各樣便利的設施。律法即使對最廉價的供物也極其精確，為要表明神何等關注祂百姓中窮人以敬虔之心所獻的宗教事奉。4. 供物要由獻祭者交給祭司，這稱為奉到耶和華面前（Le 2:8），因為祭司是替神收受供物的，是為獻禮物而設立的。5. 其中一部分要燒在壇上作為紀念，即表示他們紀念神賜他們豐富享受一切的恩惠。這是用火獻的祭，Le 2:2,9。火將其燒盡，可提醒他們：他們本配得地上一切果子都這樣被焚毀，如今不全被燒盡，全是出於耶和華的憐憫。他們也可以從中學到：正如食物是為肚腹，肚腹也是為食物，但神要叫這兩樣都廢壞（1Co 6:13），並且人活著不是單靠食物。這用火獻的祭在此被稱為獻與耶和華為馨香之氣；我們屬靈的祭也是如此——那是用聖潔之愛的火所獻上的，尤其是施捨的祭，被稱為極香氣的祭物，為神所收納所喜悅的（Php 4:18），並且這樣的祭是神所喜悅的，Heb 13:16。6. 素祭所剩的要歸給祭司，Le 2:3,10。這是至聖的，獻祭者不可吃（不像平安祭那樣——平安祭雖是聖的，卻不是至聖的），只有祭司和他們的家人才可吃。這樣神就確保了事奉祭壇的人可以靠祭壇維生，並且生活舒適。
¹¹ 「凡獻給耶和華的素祭都不可有酵；因為你們不可燒一點酵、一點蜜當作火祭獻給耶和華。
¹² 「這些物要獻給耶和華作為初熟的供物，只是不可在壇上獻為馨香的祭。
¹³ 凡獻為素祭的供物都要用鹽調和，在素祭上不可缺了你神立約的鹽；一切的供物都要配鹽而獻。
¹⁴ 「若向耶和華獻初熟之物為素祭，要獻烘了的禾穗子，就是軋了的新穗子，當作初熟之物的素祭。
¹⁵ 並要抹上油，加上乳香；這是素祭。
¹⁶ 祭司要把其中作為紀念的，就是軋了的禾穗子和油，並所有的乳香，都焚燒，是獻給耶和華的火祭。
在此：一、素祭中禁止有酵和蜜：不可有酵，也不可有蜜，在用火獻的祭中，Le 2:11。1. 禁止有酵，是為紀念他們出埃及時所吃的無酵餅。他們所獻的祭要求如此迅速，等不及發酵。新約將驕傲和假冒為善比作酵，因為它們像酵一樣會膨脹；又將惡毒和邪惡比作酵，因為它們像酵一樣會發酸。我們當如此領會並應用此例為警戒，防備那些必定敗壞我們屬靈祭物之可悅納性的罪。當舉起潔淨的手，毫無憤怒；一切福音的筵席當以誠實和真理的無酵餅來守。2. 禁止有蜜，雖然迦南流奶與蜜，是因為吃蜜過多是不好的（Pr 25:16,27）；蜜入口甘甜，在胃中卻化為膽汁和苦味。有人認為禁止酵和蜜這兩樣東西的主要原因，是因為外邦人在他們的祭中大量使用這些，而神的百姓不可學效或採用外邦人的方式，神的事奉必須與他們的偶像崇拜之事奉截然相反；見De 12:30,31。有人對這雙重禁令如此應用：酵象徵心靈的憂愁和悲傷（Ps 73:21：我的心腸發酸）；蜜象徵感官的快樂和歡愉。在我們事奉神時，這兩者都當避免，當在這兩個極端之間守住中道；因為世俗的憂愁叫人死，而對感官之樂的貪愛則是聖潔之愛的大敵。
二、一切的供物都要求加鹽，Le 2:13。祭壇是耶和華的桌子；鹽既是我們桌上常備之物，神也要祂的壇上常有。這被稱為立約的鹽，因為人與人之間藉著一同吃喝來堅定盟約，在這一切宴席上都用鹽照樣，神藉著悅納祂百姓的禮物，並使他們在祂的祭物上與祂同席——祂與他們一同坐席，他們也與祂一同坐席（Re 3:20）——來堅定祂與他們所立的約。在古人中，鹽是友誼的象徵。獻祭所用的鹽不是由獻祭者帶來的，而是像木柴一樣由公費供應，Ezr 7:20-22。在聖殿的院子裡有一間稱為鹽房的屋子，用以存放鹽。物淡而無鹽豈可吃呢？神藉此暗示他們：他們的祭物本身是淡而無味的。聖徒既是獻給神的活祭，就當在自己裡面有鹽，因為各樣的祭物都要用鹽來調和（Mk 9:49,50），我們的言語也當常常帶著恩惠（Col 4:6），我們一切宗教的操練也都當用這鹽來調味。基督教是世上的鹽。
三、關於初熟之物的指示。1. 在收割時獻上初熟之物的供，我們在De 26:2讀到。這些是獻給耶和華的，不是要燒在壇上，而是要歸給祭司作為他們職任的所得，Le 2:12。你們可以將其獻上（即酵和蜜）作為初熟之物的供，雖然在其他素祭中被禁止；因為這些給祭司吃是合宜的，只是不可燒在壇上。初熟之物的餅特別吩咐要加酵烤成，Le 23:17。我們也讀到有蜜的初熟之物被帶到神的殿中，2Ch 31:5。2. 以初熟之物為素祭。前者是律法所要求的；後者是甘心祭，Le 2:14-16。若有人因感念神賜他豐收的盼望而心存感恩，願意立即從田間取實物獻為供物獻給神，藉此承認自己對神的倚靠和對神的虧欠：（1）當確保帶來的是最先成熟、最飽滿的穗子，不是那些細小半枯的。凡獻給神的供物，必須是同類中最好的，哪怕只是青穗子。我們若以為可以在有公羊在羊群中時拿殘缺的獻給神而矇混過關，那便是愚弄神，也是欺騙自己，Mal 1:14。（2）這些青穗子要用火烘乾，好使穀粒從穗中軋出來。對青穗子不能像對完全成熟的穗子那樣有同樣的要求，是合理的。年輕的人若盡力做神的工，雖不能像那些年老有經驗的人做得那樣好，也必蒙悅納。神善用青穗子，我們也當如此。（3）要澆上油，加上乳香。照樣（正如有人如此引用此例），智慧和謙卑當使年輕人的心靈和事奉變得柔和甘甜，這樣他們的青穗子就必蒙悅納。神特別喜悅聖靈初熟的果子和早年敬虔與虔誠的表現。那些只能像孩子一樣思想和說話的人，只要思想和說話都好，神就喜悅他們的花苞和綻放，也永不忘記他們年幼時的恩愛。（4）它的用法與其他素祭相同，Le 2:16比較Le 2:9。他要獻上所有的乳香；這是用火獻的祭。火和乳香似乎有特別的意義。[1.] 火表示在我們一切宗教事奉中當有的靈裡火熱。在每一件善事上我們都當心裡火熱。對神的聖潔之愛是我們獻上一切供物所用的火；否則那些供物就不會成為馨香之氣歸給神。[2.] 乳香表示基督的中保和代求，藉此我們一切的事奉得以薰香並獻於神面前，蒙祂恩惠地悅納。感謝神，我們如今已有了這些儀式所不過是影兒的實體，有了藏在這些葉子下面的果實。
영문 원문
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.
本章論及素祭的律法。一、素祭的材質：或為調油的生細麵加上乳香（Le 2:1），或在爐中烤的（Le 2:4），或在鐵鏊上做的（Le 2:5,6），或在煎盤中煎的，Le 2:7。二、素祭的辦理：細麵的（Le 2:2,3）、餅類的，Le 2:8-10。三、若干特別規定：素祭中永不可有酵和蜜（Le 2:11,12），卻不可缺鹽，Le 2:13。四、論初熟之物為素祭的律法，Le 2:14等。