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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)
简体中文
赎愆祭之律（主前 1490 年）
¹ "赎愆祭的条例就是如此：这祭是至圣的。
² 人在宰燔祭牲的地方宰赎愆祭牲；祭司要把它的血洒在祭坛的四围。
³ 祭司要献上其中一切所有的脂油，就是肥尾巴和盖内脏的脂油，
⁴ 并两个腰子和腰子上的脂油，就是靠腰两旁的脂油，并与肝上的网子在腰子上一起取下来的，他都要取去。
⁵ 祭司要在坛上焚烧这些，作为献给耶和华的火祭；这是赎愆祭。
⁶ 凡祭司中的男丁都可以吃这祭物；要在圣处吃；这是至圣的。
⁷ 赎罪祭怎样，赎愆祭也是怎样；二者有一条律例：献祭行赎罪之礼的祭司可以得这祭物。
⁸ 献燔祭的祭司，就是那献祭的祭司，要为自己得那所献燔祭牲的皮。
⁹ 凡在炉中烤的素祭，并在煎盘上或锅上作的，都要归献这祭的祭司。
¹⁰ 凡素祭，无论是调油的，是干的，都要归亚伦的子孙，大家均分。 \
在此当注意以下几点：1. 关于赎愆祭，由于它本性与赎罪祭大体相同，故要受同一套条例的约束，利 7:6。当血与脂油献给神以作赎罪之后，祭司便要在圣处吃其肉，正如赎罪祭的肉一样。犹太人有一传统（如我们从博学的帕特里克主教所记所得知的），论到将赎愆祭的血洒在祭坛四围一事，"有一条朱红线恰好绕坛中腰而过；燔祭的血要洒在线以上的四围，而赎愆祭和平安祭的血则洒在线以下的四围。"至于赎愆祭的肉，享用之权归献祭的祭司所有，利 7:7。作工的当得工价。这是对祭司的激励，促使他们殷勤事奉祭坛；他们越是殷勤忙碌，所得的就越多。注意，我们在宗教的本分上越发热心，就必越多得享其中的益处。然而其他的祭司并其家中的男丁，都可由当得此祭的祭司邀请来与他同享：凡祭司中的男丁都可以吃，即都可以在圣处吃，利 7:6。无疑，他们惯常用这些职任所得之物彼此款待，借此在祭司之间维持友谊与团契。他们白白地领受，也当白白地施与。看来献祭者本人并不能从他的赎愆祭中有所分，如同他在平安祭中可以有所分那样；而是全部归祭坛与祭司所均分。他们献平安祭是为感谢所得的恩惠，于是设席宴乐本是合宜的；但他们献赎愆祭是为罪忧伤，那时禁食更为合宜，以此表明圣洁的哀恸，并表明立志远离罪恶的决心。2. 关于燔祭，此处规定献祭的祭司当得那牲畜的皮（利 7:8），他无疑可借此换得钱财。犹太人说："这仅仅指着个人所献的燔祭而言；因为会众每日所献常献燔祭之皮的收益，归为圣所修缮之用。"有人以为，这一条例可帮助我们明白神用皮衣为我们始祖穿衣一事（创 3:21）。那作皮衣的牲畜，很可能就是当作全燔祭献上的，而亚当正是献祭的祭司；于是神就把皮赐给他作为他的份，使他可以为自己和妻子作衣服。为记念这事，此后祭牲的皮便永远归祭司所有；参见创 27:16。3. 关于素祭，若是已经调作好的，便宜立即食用；因此献这祭的祭司当得此祭，利 7:9。若是干的，就不必急于使用；因此要在当时所有值班的祭司之间均分，利 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)
简体中文
平安祭之律（主前1490年）
¹¹ 献给耶和华的平安祭之祭的律法乃是这样：
¹² 他若为感谢而献，就要在感谢祭中献调油的无酵饼、抹油的无酵薄饼，并用细面调油烤成的饼；
¹³ 除了这些饼，他还要为他的供物献上有酵的饼，连同他感谢的平安祭牲一同献上。
¹⁴ 他要从其中取一个，作为举祭献给耶和华；这要归给那洒平安祭牲之血的祭司。
¹⁵ 他为感谢所献的平安祭牲之肉，要在献的日子吃，一点也不可留到早晨。
¹⁶ 若所献的是还愿祭或是甘心祭，要在献祭的日子吃；剩下的，次日也可以吃；
¹⁷ 但祭肉剩下的到第三天要用火焚烧。
¹⁸ 第三天若有人吃平安祭牲的肉，这祭必不蒙悦纳，也不算为献祭之人的；这必为可憎嫌的；吃这肉的人必担当自己的罪孽。
¹⁹ 祭肉若挨了什么不洁的物，就不可吃，要用火焚烧；至于肉，凡洁净的人都可以吃。
²⁰ 只是那带着不洁、却吃属耶和华的平安祭牲之肉的人，那人必从民中剪除。
²¹ 此外，有人摸了什么不洁的物，无论是人的不洁、或不洁的牲畜、或可憎的不洁之物，却吃属耶和华的平安祭牲之肉，那人必从民中剪除。
²² 耶和华对摩西说：
²³ 你晓谕以色列人说：牛的脂油、绵羊的脂油、山羊的脂油，你们都不可吃。
²⁴ 自死之物的脂油和被野兽撕裂之物的脂油，可以作别的用处；只是你们万不可吃。
²⁵ 无论何人吃了献给耶和华为火祭之牲畜的脂油，吃这脂油的那人必从民中剪除。
²⁶ 在你们一切的住处，无论是鸟的血、是牲畜的血，你们都不可吃。
²⁷ 无论什么人吃了一点血，那人必从民中剪除。
²⁸ 耶和华对摩西说：
²⁹ 你晓谕以色列人说：献平安祭给耶和华的，要从平安祭牲中取供物献给耶和华。
³⁰ 他要亲手献耶和华的火祭，把脂油连同胸带来，好把胸作摇祭在耶和华面前摇一摇。
³¹ 祭司要把脂油烧在坛上；胸要归亚伦和他的子孙。
³² 你们要从平安祭牲中把右腿作举祭奉给祭司。
³³ 亚伦子孙中献平安祭牲之血和脂油的，要得右腿为他的分。
³⁴ 因为我从以色列人的平安祭牲中，取了摇祭的胸和举祭的腿，赐给祭司亚伦和他的子孙，作为以色列人中永远的定例。
这一切都是关于平安祭的：这是前文的重复和解释，并加添了若干内容。
I. 这里更清楚地说明了平安祭的性质和用意。它们或是，1. 为所得特别的怜悯而感恩，如病愈、旅行得保、海上得救、脱离被掳——这一切在诗107:1-43都有列举，人受召为之献感谢祭（利7:22）。或，2. 为履行人在困境中所许的愿（利7:16），这虽不如前者尊荣，但若忽略则更为可责。或，3. 为所追求、所盼望的特别怜悯而祈求——这里称为甘心祭。这祭伴随人的祷告，正如前者伴随人的颂赞。我们没有看到律法规定人在这些场合必须献平安祭——除非他们已借愿自我约束——如同他们犯了罪必须献赎罪祭那样。这并非说祷告和颂赞不是我们的本分，正如悔改是我们的本分一样；而是说，在表达他们对怜悯之感上，神给他们更多的自由——比在表达他们对罪之感上更多——为要试验他们奉献的慷慨，使他们的祭既是甘心祭，就更可称赞、更蒙悦纳；而借着要求他们献赎罪之祭，神要显明那大挽回祭的必要性。
II. 关于平安祭的礼仪和规矩，在此详加阐述。
1. 平安祭若为感谢而献，就当同献素祭——多种的饼和薄饼（利7:12），并且（这是平安祭所独有的）当献有酵的饼——不可烧在坛上，那是被禁的（利2:11），而当与祭肉同吃，使之成为完整而欢乐的筵席，毫无所缺；因为无酵饼在口味上较不悦人，所以虽然在逾越节因特别原因而被命，但在别的节期则指定有酵的饼——较为松软可口——使人在神的桌上得以像在自己桌上那样宴乐。也有人认为，每献平安祭都当同献素祭，正如感谢祭所要求的那样，按利7:29所定——要求同献供物，使桌子与坛一样齐备。
2. 平安祭的肉——无论是祭司之份，还是献祭者之份——都当快吃，不可久存，无论是生、熟、或冷的。若是感谢的平安祭，当全在当日吃完（利7:16）；若是还愿或甘心祭，当日或次日都可吃（利7:16）。若有过了所定时限仍剩下的，就当用火焚烧（利7:17）；若有人吃这剩下的，他们的行为就当作为大罪过受追究（利7:18）。他们虽不必在圣处吃这肉——不像那些称为至圣的祭物那样——可以带回自己的帐棚在那里设宴，但神要借这律法使他们知道，这肉与别的肉有别，当敬虔地遵守：别的肉他们可随心存放、随意复温，三四日之后才吃，但平安祭的肉却不可如此，而当立刻食用。（1.）因为神不愿那圣肉有腐坏或招蝇的危险，为此若要保存，就当以火为盐腌之（如可9:49所言）；若要食用，就当以盐腌之。（2.）因为神不愿祂的百姓吝啬节俭、对护理存不信，而当喜乐地享用神所赐的（传8:15），并以之行善，不为明天忧虑。（3.）平安祭的肉是神所设的筵席，所以神要安排其处置；祂命定当慷慨地用以款待朋友，慈善地用以救济穷人，以表明祂是丰盛的施恩者，将万物丰富地赐给我们享受——日用的饼在当日赐下。祭物若是感谢祭，他们尤其有义务如此借圣洁的宴乐来见证他们对神恩的圣洁喜乐。这律法规定甚严（利7:18）：献祭者若不尽力使自己或家人、朋友或穷人在律法所定的时限内吃尽所献的，或在有剩下时将其焚烧（这是处置最得体的方式，因为坛上的祭是被火烧尽的），那么他的祭必不蒙悦纳，也不算为他。注意，我们若不运用并在此后行得正，我们宗教事奉的一切益处尽都失落。它们若对我们没有正当的影响，就不蒙神悦纳。人若在献平安祭时显得慷慨，在使用时却显得卑劣吝啬，那如同没有献一样；不，这必为可憎嫌。注意，在神的悦纳和祂的厌恶之间没有中间地带。我们的人和我们的工作若真诚正直，就蒙悦纳；若不然，就是可憎（箴15:8）。在所定之时以后吃这肉的人，必担当自己的罪孽——即被从民中剪除，正如利19:8所重复此律时所解释的。这条关于第三天之前吃平安祭、免其腐坏的律法，适用于基督在两天后复活——祂既是神的圣者，就不见朽坏（诗16:10）。也有人认为这教导我们当迅速、毫不迟延地分享基督和祂的恩，今日就借着信以祂为粮食、以祂为筵席——趁着今日称为今日（来3:13,14）——因为不久便为时已晚。
3. 但肉和吃肉的人都必须洁净。（1.）肉不可挨什么不洁之物；若挨了，就不可吃，当用火烧（利7:19）。若在从坛带到吃的地方途中，狗挨了它，或它挨了死尸或任何不洁之物，它就不配用于宗教的筵席。我们用以尊荣圣洁之神的一切，都当纯洁，当小心防备一切污染。该2:12已判定：圣肉不能借其触摸将圣洁传给凡俗之物；但这条律法确定：借着不洁之物的触摸，它就从其受了污染——这表明罪的感染比恩的馨香更容易、更频繁地传播。（2.）不可由不洁之人吃。人在礼仪上因任何缘故不洁，若僭妄吃平安祭牲之肉，便是冒险（利7:20,21）。圣物只归圣洁之人；食物的圣洁既属礼仪，那些在礼仪上不洁的人就无分于此；但我们由此受教当保守自己脱离一切罪的污染，好使我们享有基督祭物的益处和安慰（彼前2:1,2）。我们的良心当从死行中被洁净，好使我们配事奉永生神（来9:14）。但若有人敢在未悔改之罪的污染之下参与主的筵席、如此亵渎圣物，就是自己取审断——正如那些吃平安祭牲的人（利7:20），又如（利7:21）所说：它们属乎耶和华；凡属耶和华的都是圣的，当以极大的敬畏使用，不可用未分别为圣的手。你们要圣洁，因为神是圣洁的，你们是属祂的。
4. 这里再次禁戒吃血和内脏的脂油；这禁戒如前一样附于平安祭的律法（利3:17）。（1.）对脂油的禁戒似乎限于那些用作祭物的牲畜——公牛、绵羊、山羊；至于鹿、麀和其他洁净的牲畜，他们可以吃其脂油；因为此处只提到那些被献为供物的（利7:23-25）。这是为在他们心中维护对神祭坛的敬畏——内脏的脂油是烧在其上的。犹太人说："人若吃了一颗橄榄大的禁戒脂油——若僭妄而吃，便有被神剪除之险；若无知而吃，就当献赎罪祭，如此为他粗心付重价。"吃自死或被野兽撕裂之物的肉是不合法的；但吃这类物的脂油更是双倍不合法（利7:24）。（2.）对血的禁戒更为普遍（利7:26,27），因为脂油只是借承认献给神，而血为灵魂赎罪，所以比烧脂油更预表基督的祭；因此对此当存更大的敬畏，直到这些预表在基督一次永远献上身体之时得着应验。犹太人将这律法正确地解释为只禁戒生命的血——如此他们所说——不禁戒我们所称的肉汁，因为他们认为吃肉汁是合法的。
5. 这里规定了祭司在平安祭中当得之分。每一只献作平安祭的牲畜，献祭的祭司当得胸和右腿（利7:30-34）。请留意，（1.）宰祭牲之后，献祭者当亲手献上属神的那份，借此表明他甘心献上给神，并盼望它蒙悦纳。他当亲手举起——作为对那作天之神之神的敬重；然后当来回摇一摇——作为对那作全地之主之神的敬重，他如此尽其所能地将祭献给祂，表明他乐意并渴望尊荣祂。如此所举所摇的，是脂油、胸和右腿——都献给神；然后祂将脂油归给祂的坛，将胸和腿归给祂的祭司——两者都是祂的收纳者。（2.）脂油烧了之后，祭司取他当得的份，他和他一家要在其上设宴，正如献祭者和他一家。在圣洁的喜乐和感谢中，让我们的牧者走在前面、作我们向神献上的口，是美事。那撒种的和收割的一同欢乐，这旋律便甜美。有人注意到祭司所得之份的含意：胸和腿表明情感和行动——当由一切属祂的百姓献给神的尊荣，也当由一切属祂的祭司献上对教会的事奉。基督我们的大平安祭，以胸和腿——以最亲的爱和最甘甜有力的扶持——宴请祂一切属灵的祭司；因为祂是神的智慧、神的大能。当扫罗被立为王之时，撒母耳命人把平安祭的腿放在他面前（撒上9:24），这给了他某种大事圣工要临到他的暗示。耶稣基督是我们的大平安祭；因为祂使自己成为祭物，不仅为罪赎罪、救我们脱离咒诅，更为我们买得祝福和一切美善。我们因喜乐地领受救赎之益，就是以祭物为筵席——主的晚餐之设立正是为表明此事。
³⁵ 这是亚伦受膏所得之分，也是他儿子们受膏所得之分，就是在他们被分别为圣作祭司事奉耶和华之日，从耶和华的火祭中取来的；
³⁶ 就是耶和华在膏他们之日所吩咐的，要在以色列人中借着他们世世代代永远的定例赐给他们的。
³⁷ 这些就是燔祭、素祭、赎罪祭、赎愆祭、受膏承职祭和平安祭的律法；
³⁸ 都是耶和华在西奈旷野吩咐摩西的，就是祂吩咐以色列人献供物给耶和华的那一日。
这里是这些关于祭物之律法的结语，虽然其中有些后来还有重复和解释。这些当视为，1. 赐给祭司的恩典（利7:35,36）。他们被分别为圣、承担那职任的那一日，这供应便为他们舒适的供养作了安排。注意，神必看顾那些为祂作工的人，使他们得着丰厚的报偿和供应。那些受圣灵膏抹事奉主的人，必从耶和华的祭物中得他们的份，且是相称的份；因为神的工作本身就是其工价，在顺服之中有顺服的当下赏赐。2. 给百姓永远的定例：他们当按所规定的规则献这些祭，并甘心将祭司当得的份从其中给他们。神吩咐以色列人献他们的供物（利7:38）。注意，宗教敬拜的庄严行为是受命令的。它们不是任凭我们自由、我们可随心行或不行的事；我们当在所定的节期履行它们，这是不可推诿的本分，忽略它们便有祸。基督的律法之遵守，其必要性不亚于摩西律法之遵守。
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.
此处记载：I. 赎愆祭的律法（利7:1-7），并关于燔祭与素祭的进一步指示，利7:8-10。II. 平安祭的律法。平安祭的食用（利7:11-21），在此场合重申禁食脂油与血的诫命（利7:22-27），以及祭司当得的分，利7:28-34。III. 这些律例的结语，利7:35-38等。