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英文原文
Here is, I. The law of the trespass-offering (Le 7:1-7), with some further directions concerning the burnt-offering and the meat-offering, Le 7:8-10. II. The law of the peace-offering. The eating of it (Le 7:11-21), on which occasion the prohibition of eating fat or blood is repeated (Le 7:22-27), and the priests' share of it, Le 7:28-34. III. The conclusion of those institutions, Le 7:35-38, etc.
1-10
Law of the Trespass-Offering (1490 BC)
贖愆祭的律法（主前1490年）
¹ 「贖愆祭的條例乃是如此：這祭是至聖的。
² 人在哪裡宰燔祭牲，也要在那裡宰贖愆祭牲；其血要灑在壇的周圍。
³ 祭司要獻上其中的脂油，就是肥尾巴和蓋臟的脂油，
⁴ 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，並肝上的網子和腰子，一概取下。
⁵ 祭司要在壇上焚燒，為獻給耶和華的火祭；這是贖愆祭。
⁶ 祭司中的男丁都可以吃這祭物；要在聖處吃；這是至聖的。
⁷ 贖罪祭怎樣，贖愆祭也是怎樣，兩個祭是一個條例：獻贖愆祭贖罪的祭司，要得這祭物。
⁸ 獻燔祭的祭司，不論為誰獻，要親自得他所獻那燔祭牲的皮。
⁹ 凡在爐中烤的素祭和煎盤中做的、鐵鏊上做的，都歸那獻祭的祭司。
¹⁰ 凡素祭，無論是調油的或是乾的，都要歸亞倫的子孫，大家均分。
請注意此處：1. 關於贖愆祭，它與贖罪祭性質大致相同，因此受同樣的條例管理，Le 7:6。當血和脂油獻給神為贖罪之用時，祭司要像吃贖罪祭的肉一樣，在聖處吃祭牲的肉。猶太人有一個傳統（我們從博學的帕特里克主教得知），關於將贖愆祭牲的血灑在壇的周圍：「壇的正中有一條朱紅線環繞，燔祭牲的血灑在線以上，贖愆祭和平安祭牲的血灑在線以下。」至於贖愆祭牲的肉，其權利屬於獻祭的祭司，Le 7:7。做工的人當得工價。這是鼓勵祭司殷勤事奉祭壇；他們越殷勤忙碌，所得的就越多。請注意，我們在宗教事奉上越殷勤，就越能從中收穫更多益處。但任何祭司及其家中的男丁都可蒙那有權者邀請一同享用：祭司中的男丁都可以吃，即可以吃，在聖處，Le 7:6。無疑，以這些職任所得之物彼此款待，是他們的慣例，藉此在祭司之間維繫友誼和團契。他們白白地領受，也當白白地分享。看來獻祭者本人不能分享他的贖愆祭，像他能分享平安祭那樣；贖愆祭全部在祭壇和祭司之間分配。他們為感恩而獻平安祭，那時設宴是合宜的；但他們為罪憂傷而獻贖愆祭，那時禁食更為合宜，作為聖潔哀慟的記號，並表明決心禁戒罪惡。2. 關於燔祭，此處指定獻祭的祭司可得祭牲的皮（Le 7:8），無疑他可以變賣獲利。猶太人說：「這只是指個人獻的燔祭而言；因為每日為會眾獻的燔祭之皮的收益歸修繕聖所之用。」有人認為這條定例可以幫助我們明白神為我們的始祖用皮子做衣服（Ge 3:21）。那些皮很可能來自作為全燔祭獻上的牲畜，而亞當就是獻祭的祭司；然後神將皮子給他，作為他的酬勞，用以為自己和妻子做衣服。為紀念此事，此後皮子便永遠歸祭司所有；見Ge 27:16。3. 關於素祭，若已加工，便適合立即食用；因此獻祭的祭司可得之，Le 7:9。若是乾的，便不必急於使用；因此要在當時所有值班的祭司中均分，Le 7:10。
英文原文
Law of the Trespass-Offering (1490 BC)
¹ Likewise this is the law of the trespass offering: it is most holy.
² In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.
³ And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,
⁴ And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away:
⁵ And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering.
⁶ Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.
⁷ As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.
⁸ And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
⁹ And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.
¹⁰ And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.
Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Le 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Le 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Le 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Le 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Ge 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Ge 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Le 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Le 7:10.
11-38
Law of the Peace-Offering (1490 BC)
平安祭的律例（主前1490年）
¹¹ 「人獻給耶和華平安祭的律例乃是這樣：
¹² 他若為感謝而獻，就要用調油的無酵餅和抹油的無酵薄餅，並用油調勻細麵做的餅，與感謝祭一同獻上。
¹³ 他要用有酵的餅和為感謝獻的平安祭，與供物一同獻上。
¹⁴ 從各樣的供物中，他要取一個獻給耶和華為舉祭，歸給灑平安祭牲血的祭司。
¹⁵ 為感謝獻平安祭牲的肉，要在獻的日子吃，一點不可留到早晨。
¹⁶ 若所獻的是為還願，或是甘心獻的，必在獻祭的日子吃，所剩下的第二天也可以吃。
¹⁷ 但所剩下的祭肉，到第三天要用火焚燒。
¹⁸ 第三天若吃了平安祭的肉，這祭物必不蒙悅納，也不歸與獻祭的人；這是可憎的，吃的人必擔當他的罪孽。
¹⁹ 「祭肉若觸摸了甚麼不潔之物，就不可吃，要用火焚燒。至於潔淨的人，凡潔淨的都可以吃這祭肉。
²⁰ 只是獻給耶和華平安祭的肉，人若不潔淨而吃了，這人必從民中剪除。
²¹ 有人摸了不潔之物，無論是人的不潔，或是不潔的牲畜，或是不潔可憎的活物，吃了獻給耶和華平安祭的肉，這人必從民中剪除。」
²² 耶和華對摩西說：
²³ 「你曉諭以色列人說：牛的脂油、綿羊的脂油、山羊的脂油，你們都不可吃。
²⁴ 自死的和被野獸撕裂的，那脂油可以做別的使用，但你們決不可吃。
²⁵ 無論何人吃了獻給耶和華當作火祭牲畜的脂油，那人必從民中剪除。
²⁶ 「在你們一切的住處，無論是飛鳥是走獸的脂油，你們都不可吃。
²⁷ 無論是誰吃血，那人必從民中剪除。」
²⁸ 耶和華對摩西說：
²⁹ 「你曉諭以色列人說：獻平安祭給耶和華的，要從平安祭中取供物奉給耶和華。
³⁰ 他要親手獻給耶和華的火祭，就是把脂油和胸帶來搖一搖，在耶和華面前作搖祭。
³¹ 祭司要把脂油在壇上焚燒，但胸要歸亞倫和他的子孫。
³² 你們要從平安祭中把右腿奉給祭司作舉祭。
³³ 亞倫子孫中，獻平安祭牲血和脂油的，要得這右腿為分。
³⁴ 因為我從以色列人的平安祭中，取了這搖的胸和這舉的腿給祭司亞倫和他的子孫，作為他們從以色列人中所永得的分。」
這一切都與平安祭有關：是先前已有之律法的重申和解釋，並加上了各種補充。
I. 平安祭的性質和用意在此更清楚地說明。它們是為以下目的而獻的：1. 為感謝所領受的特別恩惠——如從疾病中康復、在旅途中蒙保守、在海上蒙拯救、從被擄中得贖，這一切都記在詩107:1-43中；人受呼召為這些事獻上感謝祭（Le 7:22）。或，2. 為履行人在急難中所許的願（Le 7:16）——這雖不如前者尊榮，但忽略不獻卻更為有罪。或，3. 為祈求所追求和期望的某種特別恩惠——此處稱為*甘心祭。*這伴隨着人的禱告，正如前者伴隨着人的讚美。我們看不出人因這些緣故受律法約束必須獻平安祭——除非他們自己以願約束了自己——正如他們犯罪時必須獻贖罪祭那樣。這不是說禱告和讚美不像悔改那樣是我們的本分；但在表達他們對恩惠的感受上，神給他們的自由比在表達他們對罪的感受上更大——為了試驗他們敬拜的慷慨，使他們的祭物作為甘心祭更加可稱讚、更蒙悅納；而藉着要求他們獻贖罪祭，神要表明那偉大挽回祭的必要性。
II. 關於平安祭的儀式和禮節有更詳細的論述。
1. 平安祭若為感謝而獻，就要與之一同獻素祭——各種餅和薄餅（Le 7:12），並且（這是平安祭所特有的）要獻有酵的餅——不是燒在壇上（那是禁止的，Le 2:11），而是與祭肉同吃，使這個完整而愉快的筵席毫無缺欠；因為無酵餅的味道不如有酵餅，所以雖在逾越節因特殊理由而規定用無酵餅，但在其他節期中卻指定用較輕、較悅口的有酵餅，使人可以在神的桌上與在自己的桌上一樣設宴。有人認為素祭與每一個平安祭（不僅是感謝祭）都要一同獻上，正如Le 7:29的律法要求帶供物同獻，使桌子與壇一樣陳設齊全。
2. 平安祭的肉——祭司的份和獻祭者的份——都要快快吃掉，不可久留，無論是生的、熟的或涼的。若是感謝的平安祭，必須在當天全部吃完（Le 7:16）；若是還願的或甘心的，可以在當天或次日吃（Le 7:16）。若超過時限仍有剩餘，要用火焚燒（Le 7:17）；若有人吃了這樣剩餘的，他的行為要被當作嚴重的過犯來追究（Le 7:18）。他們雖然不像那些被稱為至聖的祭物那樣必須在聖所中吃，而可以帶回自己的帳棚在那裏設宴，但神要藉這律法使他們知道這肉與別的肉不同，並要虔誠遵守：他們可以隨意將別的肉涼在家中多日，高興時再溫了吃，三四天後還可以吃；但他們卻不可這樣對待平安祭的肉，而必須立即食用。(1.) 因為神不要那聖肉有腐爛或被蒼蠅叮的危險；為防止這一點，若要保存就必須用鹽醃——或如經上所說（可9:49）用火醃；正如若要食用，就必須用鹽醃。(2.) 因為神不要他的百姓吝嗇、節儉、不信任神的旨意，而要喜樂地享受神所賜的（傳8:15），並以此行善，不要為明天過分焦慮。(3.) 平安祭的肉是神的設宴，所以神要支配它的處置；他吩咐要慷慨地用來款待朋友，慈善地用來救濟窮人，以表明他是一位慷慨的施恩者——將各樣美物豐富地賜給我們享受，日用的飲食天天賜下。祭物若是感謝，他們尤其有義務以聖潔的筵席來見證他們在神美善中的聖潔喜樂。這條律法十分嚴格（Le 7:18）：獻祭者若不留心使他的祭物在律法所定的時限內被自己、家人、朋友或窮人吃完，或若有剩餘而不焚燒（這是最合宜的處置方法，因為壇上的祭物是用火焚燒的），那麼他的祭物就不蒙悅納，也不歸與他。注意，我們若不妥善運用我們的宗教事奉，並在事後行得正，其中的一切益處就盡都喪失。若對我們自己沒有正當的影響，就不能蒙神悅納。人若在獻平安祭時看似慷慨，後來在使用時卻顯得寒酸吝嗇，那就如同從未獻過一樣；不但如此，這是可憎的。注意，神的悅納與神的憎惡之間沒有中間地帶。我們的人和所作所為若是真誠正直的，就蒙悅納；若不是，就是可憎的（箴15:8）。在規定時限之後吃的人必擔當他的罪孽，就是說，他必從民中被剪除，如Le 19:8重複這律法時所解釋的。這條在第三天之前吃平安祭、使之不至腐爛的律法，可應用於基督兩天後復活——作為神的聖者，他不見朽壞（詩16:10）。也有人認為這教導我們要迅速、毫不遲延地領受基督和他的恩典，今日就趁着還有叫「今日」的時候，以信心在其中得滋養、設筵席（來3:13,14），因為不久就太遲了。
3. 但肉和吃肉的人都必須潔淨。(1.) 肉不可觸摸任何不潔之物；若觸摸了，就不可吃，要用火焚燒（Le 7:19）。若在從壇上拿到吃的地方的途中，狗碰了它，或它觸摸了屍體或任何不潔之物，那就不適合用於宗教的筵席。我們用以尊榮聖潔之神的一切都必須純潔，小心避免一切玷污。這是有定論的（該2:12）：聖肉不能因觸摸而將聖潔傳給凡俗之物；但按這律法，它若被不潔之物觸摸，就從那不潔之物受了玷污——這暗示罪的傳染比恩典的芬芳更容易、更頻繁地傳播。(2.) 不可被任何不潔的人吃。人若因任何緣故在禮儀上不潔，卻膽敢吃平安祭的肉，就是自冒危險（Le 7:20,21）。聖物只為聖潔的人預備；食物的聖潔既是禮儀性的，那些在禮儀上不潔的人就無資格享用；但我們由此受教要保持自己免受罪的一切玷污，好叫我們得益處和安慰於基督的祭物（彼前2:1,2）。我們的良心當從死行中被潔淨，好叫我們能事奉永生的神（來9:14）。但若有人膽敢在不悔改之罪的玷污中領受主的筵席，因而褻瀆聖物，他就是吃喝自己的罪——正如那些吃平安祭的人（Le 7:20），又說（Le 7:21）——那是歸耶和華的：凡歸耶和華的都是聖的，當以極大的敬畏使用，而不可用不潔的手。你們要聖潔，因為神是聖潔的，而你們是歸他的。
4. 這裏再次禁止吃血和臟腑的脂油；這禁令如先前一樣附在平安祭的律法之後（Le 3:17）。(1.) 脂油的禁令似乎限於那些用作祭物的牲畜——公牛、綿羊和山羊：但鹿、羚羊和其他潔淨的走獸，他們可以吃脂油；因為這裏只提到那些被獻為祭的（Le 7:23-25）。這是要在他們心中保持對神壇的敬畏——內臟的脂油是燒在壇上的。猶太人說：「人若吃了一顆橄欖那麼多的禁脂油——若故意而為，有被神的手剪除的危險；若因無知，就當獻贖罪祭，為自己的疏忽付出代價。」吃自死的或被野獸撕裂之物的肉是違法的；但吃那種脂油更是雙重違法（Le 7:24）。(2.) 血的禁令更為普遍（Le 7:26,27），因為脂油只是以承認的方式獻給神，而血為生命贖罪，因此比焚燒脂油更能預表基督的祭物；所以在這些預表於基督一次獻上身體得以應驗之前，當對此存更大的敬畏。猶太人正確地解釋這條律法為只禁生命的血——他們如此稱呼——而不是我們所說的肉汁，他們認為吃肉汁是合法的。
5. 此處規定了祭司在平安祭中的份。凡是獻為平安祭的牲畜，獻祭的祭司當得胸和右腿為自己的份（Le 7:30-34）。請注意：(1.) 宰殺祭牲時，獻祭者要親手奉上屬神的份，以表明他樂意將它獻給神，並渴望它蒙悅納。他要親手舉起——以表示他仰望天上的神；然後搖一搖——以表示他承認神為全地的主，他如此在他力所能及的範圍內向他獻上，表明他樂意並渴望尊榮他。如此被舉起和搖一搖的是脂油、胸和右腿——全獻給神；然後他將脂油歸給他的壇，胸和腿歸給他的祭司，兩者都是他的收納者。(2.) 脂油燒了之後，祭司取他的份，他和家人要在其上設宴，如同獻祭者和他家人一樣。在聖潔的喜樂和感恩中，讓我們的牧者在我們以先、作我們向神的口，是好的。撒種的和收割的一同歡喜，這樂音何等甘甜。有人注意到祭司所得部分的意義：胸和腿暗示情感和行動——這兩者當被神的眾百姓獻給神的尊榮，也當被神的眾祭司獻給教會的事奉。基督——我們偉大的平安祭——以胸和腿、以最親密的愛和最甘甜、最堅固的扶持，設宴款待他一切屬靈的祭司；因為他是神的智慧、神的大能。當掃羅被選立為王時，撒母耳吩咐將平安祭的腿放在他面前（撒上9:24），這暗示了某種為他預備的偉大而神聖的事。耶穌基督是我們偉大的平安祭；因為他使自己成為祭物，不僅為贖罪、救我們脫離咒詛，更為我們買來福分和一切美善。我們喜樂地分享救贖的恩益，就是赴這祭物的筵席——主的晚餐之設立正是為表明此事。
³⁵ 「這是從獻給耶和華的火祭中，在亞倫和他子孫受膏的日子，給他們的份，就是在奉他們為祭司供耶和華祭司職分的那日，
**³⁶ 就是耶和華在膏他們的日子，吩咐以色列人給他們的，作為他們世世代代永遠的定例。
³⁷ 這就是燔祭、素祭、贖罪祭、贖愆祭，和承接聖職之禮，以及平安祭的律例，
³⁸ 都是耶和華在西奈山所吩咐摩西的，就是他在西奈的曠野吩咐以色列人獻供物給耶和華的日子。」
這裏是關於祭物之律法的總結，雖然其中有些後來又重複和解釋。這些當被視為：1. 給祭司的賞賜（Le 7:35,36）。在他們被任命承擔那工作和職分的那天，就為他們舒適的生活預備了供應。注意，神必看顧那些為他做工的人得到好的報酬和供應。那些受聖靈膏抹事奉主的人，必從耶和華的祭物中得着他們的份，而且是配得的份；因為神的工作本身就是它的報酬，在順服中就有當下的賞賜。2. 給百姓永遠的定例——當照所規定的規則獻上這些祭物，並甘心給祭司他們當得的份。神吩咐以色列人獻供物（Le 7:38）。注意，宗教敬拜的莊嚴之舉是出於命令的。這不是留給我們自由的事——我們可以隨意做或不做；我們在當節的時候有不可推諉的義務來履行，若忽略就自冒危險。遵守基督的律法，其必要性不亞於遵守摩西的律法。
英文原文
Law of the Peace-Offering (1490 BC)
¹¹ And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD.
¹² If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.
¹³ Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.
¹⁴ And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace offerings.
¹⁵ And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.
¹⁶ But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:
¹⁷ But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.
¹⁸ And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.
¹⁹ And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.
²⁰ But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.
²¹ Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people.
²² And the LORD spake unto Moses, saying,
²³ Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.
²⁴ And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.
²⁵ For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.
²⁶ Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings.
²⁷ Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people.
²⁸ And the LORD spake unto Moses, saying,
²⁹ Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.
³⁰ His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.
³¹ And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'.
³² And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings.
³³ He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part.
³⁴ For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.
All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps 107:1-43, and for them men are called upon to offer the sacrifice of thanksgiving, Le 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Le 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin—to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged upon.
1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Le 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Le 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Le 7:29) which requires an oblation with it, that the table might be as well furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Le 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Le 7:16. If any was left beyond the time limited, it was to be burnt (Le 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Le 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mk 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ec 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Le 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pr 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Le 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Ps 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith to-day, while it is called to-day (Heb 3:13,14), for it will be too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Le 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Le 7:20,21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, 1Pe 2:1,2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Le 7:20) and again (Le 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him."
4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Le 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Le 7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat—if he do it presumptuously, he is in danger of being cut off by the hand of God—if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Le 7:24. (2.) The prohibition of blood is more general (Le 7:26,27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.
5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Le 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (1Sa 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.
³⁵ This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office;
³⁶ Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.
³⁷ This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;
³⁸ Which the LORD commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.
Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. These are to be considered, 1. As a grant to the priests, Le 7:35,36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Le 7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.
本章內容如下：一、贖愆祭的律法（Le 7:1-7），並附有關於燔祭和素祭的進一步指示，Le 7:8-10。二、平安祭的律法。論食用平安祭之物（Le 7:11-21），其間再次重申不可吃脂油和血的禁令（Le 7:22-27），以及祭司當得的份，Le 7:28-34。三、這些條例的總結，Le 7:35-38等。