Chú giải chương
Leviticus Chương 15
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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)
繁體中文
禮儀上的潔淨（主前1490年）
¹ 耶和華對摩西、亞倫說：
² 「你們曉諭以色列人說：人若身患漏症，他因這漏症就不潔淨了。
³ 他患漏症，無論是下流的、是止住的，都是不潔淨。
⁴ 患漏症人所躺的床都不潔淨；他所坐的物件也都不潔淨。
⁵ 凡摸那床的，要洗衣服，用水洗澡，必不潔淨到晚上。
⁶ 那坐患漏症人所坐之物的，要洗衣服，用水洗澡，必不潔淨到晚上。
⁷ 那摸患漏症人肉的，要洗衣服，用水洗澡，必不潔淨到晚上。
⁸ 若患漏症人吐在潔淨的人身上，那人必洗衣服，用水洗澡，必不潔淨到晚上。
⁹ 患漏症人所騎的鞍子都不潔淨。
¹⁰ 凡摸了他身下之物的，必不潔淨到晚上；拿了那些東西的，要洗衣服，用水洗澡，必不潔淨到晚上。
¹¹ 患漏症的人沒有用水涮手，無論摸了誰，誰必洗衣服，用水洗澡，必不潔淨到晚上。
¹² 患漏症人所摸的瓦器必須打破；所摸的一切木器也必用水涮洗。
¹³ 「患漏症的人痊癒了，就要為潔淨自己計算七天，也必洗衣服，用活水洗身，就潔淨了。
¹⁴ 第八天，要取兩隻斑鳩或是兩隻雛鴿，來到會幕門口、耶和華面前，交給祭司。
¹⁵ 祭司要獻上一隻為贖罪祭，一隻為燔祭；祭司因那患漏症的人，要在耶和華面前為他贖罪。
¹⁶ 「人若夢遺，他必用水洗澡，全身都不潔淨到晚上。
¹⁷ 無論是衣服是皮子，被精所染，必用水洗淨，必不潔淨到晚上。
¹⁸ 若男女交合，兩個人必用水洗澡，必不潔淨到晚上。
此處我們看到因男人患漏症而沾染禮儀上不潔的律法。Le 15:2在旁註中稱之為下體的漏症：一種非常痛苦可憎的病，通常是放蕩和不潔以及放縱生活的效果和後果——使人的骨頭因幼年的罪而朽壞，到末了當一切不義的歡樂都已消散、只剩朽壞的身體和受傷的良心的痛苦和煎熬時，便要哀嘆。那時罪人從那些他本該深感羞愧的事中得了甚麼果子呢？Ro 6:21。正如廉恥是頭上的恩典華冠、頸上的金鏈，貞潔是肚臍的良藥、骨中的骨髓；但不潔是損傷和羞辱，是肉體和身體的消耗，而且這罪往往比任何其他罪更是它自身的刑罰。它有時也是神公義的手為其他罪所施加的刑罰——正如大衛為押尼珥被殺一事咒詛約押家所表明的。2Sa 3:29：願約押家不斷有患漏症的。卑劣的病，為卑劣的行為。如今凡患有此病的人：1. 他自己就不潔淨，Le 15:2。他不可擅自近聖所，若膽敢如此必自招危險；也不可吃聖物。這表示罪的污穢，以及我們敗壞本性的一切產物——這些使神的聖潔憎惡我們，使我們完全不配與祂相交。清潔謹守的心流出的是生命的泉源（Pr 4:23），但不潔的心所發出的是污穢之物，Mt 12:34,35。2. 他所摸的或摸他的人和物都成為不潔，Le 15:4-12。他的床、他的椅子、他的鞍子，以及屬他的一切，都不可觸摸——摸了就沾染禮儀上的不潔，直到日落才能清除，而且必須洗衣服、用水洗澡才能得潔淨。這表示罪的傳染性，我們與那些已受污染之人交往而被污染的危險，以及我們需要以最大的謹慎救自己脫離這彎曲的世代。3. 他病癒之後，若不獻祭仍不能從污染中得潔淨——他要在完全痊癒後等待七天才可獻祭，並要在活水中沐浴，Le 15:13-15。這表示福音中信靠和悔改的大本分，以及將基督之血應用於我們靈魂以得稱義、將基督之恩典應用於我們以得成聖的大特權。神應許將清水灑在我們身上，潔淨我們的一切污穢，並吩咐我們藉悔改洗淨自己、自潔：祂也預備了贖罪祭，要求我們藉信心在這祭中有分；因為是基督祂兒子的血洗淨我們一切的罪，藉此為我們贖罪，使我們得以進到神面前，分享祂的恩惠。
¹⁹ 「女人行經，必污穢七天；凡摸她的，必不潔淨到晚上。
²⁰ 女人在污穢之中，凡她所躺的物件都不潔淨；她所坐的物件也都不潔淨。
²¹ 凡摸她床的，必洗衣服，用水洗澡，必不潔淨到晚上。
²² 凡摸她所坐之物的，必洗衣服，用水洗澡，必不潔淨到晚上。
²³ 在她的床上，或在她所坐的物件上，若有別的物件，人一摸了，必不潔淨到晚上。
²⁴ 男人若與那婦人同房，染了她的污穢，就必七天不潔淨；他所躺的床也都為不潔淨。
²⁵ 「女人若在經期以外患多日的血漏，或是經期過長，有了漏症，她因這漏症就不潔淨，與她在污穢的日子不潔淨一樣。
²⁶ 她在血漏的日子所躺的床，要看如污穢時的床；她所坐的物件也都不潔淨，與污穢的污穢一樣。
²⁷ 凡摸這些物件的，就不潔淨；要洗衣服，用水洗澡，必不潔淨到晚上。
²⁸ 她若痊癒了，就要計算七天，然後才為潔淨。
²⁹ 第八天，要取兩隻斑鳩或是兩隻雛鴿，帶給祭司到會幕門口。
³⁰ 祭司要獻一隻為贖罪祭，一隻為燔祭；祭司要在耶和華面前因那患血漏的為她贖罪。
³¹ 「你們要這樣使以色列人與他們的污穢隔絕，免得他們在這污穢中，在我所住的帳幕中污穢了我的帳幕，就擔罪而死。
³² 這是患漏症的，和夢遺而不潔淨的，
³³ 並月經患病的，和患漏症的，無論男女，並人與不潔淨女人同房的條例。
這是關於婦人因漏症而沾染禮儀上不潔的條例——包括正常的、健康的、合乎自然規律的（Le 15:19-24），以及不合時宜的、過多的、屬於身體疾病的；那患血漏的可憐婦人所患的就是這種——她在病了十二年、在醫生和醫藥上白白花盡了一切之後，因摸基督的衣裳繸子而突然得了醫治。這使患此病的婦人不潔淨（Le 15:25），她所摸的一切也不潔淨，Le 15:26,27。她若痊癒，經過七天的試驗證明她完全脫離了血漏，就要獻兩隻斑鳩或雛鴿來潔淨她，為她贖罪，Le 15:28,29。一切邪惡的行為，特別是偶像崇拜，被比作經期婦人的不潔（Eze 36:17），而參照這條律法，論到耶路撒冷說（La 1:9）：她的污穢是在衣襟上，以致她（如Le 15:17所說）被人如經期婦人般避開。
一、Le 15:31給出了這一切律法（我們或許以為大可省略）的理由。1. 你們要這樣使以色列人（因為這些律法只適用於他們，以及他們的僕人和歸信者）與他們的污穢隔絕；即：（1）藉這些律法他們受教知道自己的特權和尊榮——他們歸神為潔淨的獨特子民，為聖潔的神所定意成為祭司的國度、聖潔的國民；因為那對別人不算污穢的事，對他們卻是污穢。（2）他們也受教知道自己的本分——要保守自己純潔的尊榮，遠避一切罪的污染。他們很容易推論：如果那些自然的、不可避免的、不由自主的——是他們的苦難而非他們的罪——的污染，尚且使他們暫時如此可憎，不配與神或人相交；那麼他們若違背自然之光和自然律，犯了醉酒、淫亂、欺詐等玷污心思和良心的罪，豈不更加可憎污穢。而且，如果這些禮儀上的污染不藉獻祭和供物就不能除去，那麼要潔淨靈魂脫離罪的不潔，就必須期盼並倚靠更大、更寶貴的祭物。2. 這樣就防止了他們在沾染任何這類污穢時若就近聖所，便因神公義的手而死在不潔之中。請注意，在不潔中死去是危險的事；這是我們自己的過錯——因為我們不但藉神的律法得了清楚的警告，知道甚麼會玷污我們，也藉祂的福音得了恩惠的供應，若任何時候受了玷污，可以得著潔淨。3. 在這一切律法中，似乎特別顧念到會幕的尊榮——沾染污穢的人不可就近它，免得污穢我的帳幕。無限的智慧採取了這一方法，在那些漫不經心的百姓心中，持續保持對神在聖所中彰顯其榮耀和同在的敬畏和尊崇。如今神的會幕與人同在，熟悉往往滋生輕慢，因此律法將許多日常頻繁發生的事定為禮儀上的污穢，使人不能就近聖所（違者處死），好使他們不以極大的謹慎、敬畏和認真的預備、以及恐懼被發現為不配的心態來就近。這樣他們受教：永不可存著對自己距離和危險的可怕而謙卑的意識以外的心態就近神，並要嚴格遵守一切為他們的安全和蒙悅納所要求的事。
二、從這一切我們當學到甚麼本分？1. 讓我們稱頌神，我們不在這些屬肉體的條例的軛之下，正如沒有甚麼能毀滅我們，照樣除了罪以外沒有甚麼能玷污我們。如今那些從前不敢吃平安祭的人，可以領受主的聖餐了。我們因日常軟弱的罪所沾染的污穢，可以藉著悔改和信心的更新操練，在隱密處得著潔淨，無需用水洗澡或帶祭物到會幕門口。2. 讓我們謹慎遠避一切玷污良心的罪，特別是一切肉體的情慾——以聖潔尊貴守著自己的身體，不放縱情慾——這些不但玷污靈魂，更攻擊靈魂，威脅其毀滅。3. 讓我們眾人看到真實的聖潔對我們未來的幸福是何等不可或缺，當藉信心潔淨我們的心，好使我們能見神。也許正是參照這些禁止不潔之人就近聖所的律法，當人問誰能登耶和華的聖山？時，回答是：就是手潔心清的人（Ps 24:3,4）；因為非聖潔沒有人能見主。
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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.
本章記載關於其他禮儀上不潔的律法——或因身體的疾病（如大痲瘋之類），或因某些自然的情形——一、在男人方面，Le 15:1-18。二、在女人方面，Le 15:19-33。我們不必過分好奇地去解釋這些已廢除的舊律法，只要留意其總意便足夠了；但我們卻當十分謹慎，免得罪因著誡命得了機會，就變得更加罪惡。當情慾被神祭壇上的火星點燃時，罪便格外邪惡了。靈魂的光景實在可悲——本該使之得潔淨的，反倒使它敗壞了。