全新樂活讀經默想 110712

2011年7月10日星期日
全新樂活讀經默想 110712


Fellowship Offering

W2 2011-07-12 (利3)

經文: 利未記 3:1 人獻供物為平安祭（平安：或作酬恩；下同），若是從牛群中獻，無論是公的是母的，必用沒有殘疾的獻在耶和華面前。
默想: 燔祭是除了將皮剝掉以外，完全燒在祭壇上全部獻給耶和華的馨香火祭 (利1:9)。素祭則是將一部份燒在祭壇上獻給耶和華作馨香火祭，其餘的歸給祭司們享用 (利2:9-10)。平安祭則是腰子與脂油要完全燒在祭壇上獻給耶和華作馨香火祭 (利3:4-5)，搖的胸與舉的右腿則規給祭司享用 (利7:34)，其餘的部份則由獻祭者全家一起享用 (利7:15-16)。平安祭是神於人之間真正相交 (communion) 的獻祭。
題目: 平安祭的特點是什麼？有何意義？
對以色列百姓而言，獻平安祭的牲畜，必須沒有殘疾。包含（公羊或母羊，家禽等，但不用鳥類）獻祭者，須先將手放在祭物的頭上，宰殺它，然後祭司撒血在祭壇上。腰子與脂油要完全燒在祭壇上獻給神。搖的胸與舉的右腿則規給祭司享用，其餘的祭肉則由獻祭者全家甚至窮人一起享用。平安祭是五祭中惟一獻祭者可以享受祭物，它是歡樂的祭，在獻完平安祭後，神和人共享（利七15-21）。神喜悅人們敬拜，享用祂的豐富。
平安祭預表耶穌基督在十字架上流血，叫我們與神和好（弗二14-16）。「因他受的刑罰，我們得平安。」（賽五十三5）。平安祭主要的意義是與神和好，以及與人和好，在生活中有平安。這種平安包括和諧的關係與相交。因此，平安祭(Peace Offering)也稱為相交祭(Fellowship offering)。每逢我們領受聖餐時就是一個相交祭，是神與人之間真正相交 (communion) 的獻祭. 記念主所立救贖得生命的新約。每逢我們吃餅，領受主的生命，與主合而為一。喝這杯時，表示我們願意接受主寶血的潔淨，成為聖潔，常與主交通和弟兄姐妹交通，成為聖潔。平安祭主要的意義是與神和好，以及與人和好，在生活中有平安。
A peace offering is also called a Fellowship offering. the SACRIFICES of the Fellowship offering , BROUGHT BY INDIVIDUAL ISRAELITES. The sacrifices contain any unblemished animal (male or female) from heard or flock. Offerer lays hands on head of sacrifice. He kills it. Priest throws blood on the altar. Part is eaten by worshiper and his family. The significance of this peace offering is that the meal following this voluntary offering symbolizes fellowship with God, and thanksgiving for blessing.
平安祭　 zebach sh#la{min是五祭中惟一獻祭者可以享受祭物，並且家人及其他潔淨的人都可以吃用（七15-21），所以德富(de Vaux)3稱它為團契祭(communion offering)，著重  sha{lo^m另一重點：完整，「希伯來文zebch shela{mi^m可以適當地譯作『合一或完整的祭』。完整含有神與人之間一種親密或相契的關係。」4白德生(Pederson)發揮這完整的觀念：「靈魂（即人）那不受約束與自由的生長……和諧的社會；靈魂只有在與其他的靈魂……和諧一致，並在精神的團契上相連繫的時候，才能發展擴大……它指各種快樂與自由發揮，但是它的中心卻是說與人團契往來，這是人生的基礎。」5
所以史耐德(Snaith)解釋：「  就是一個普通的聚餐，人聚集共吃聖物；他們食神(eat the god)，獲得身心力量和新生命。所以這是一個分享聚餐，並不是因為神吃一部份，而是他們吃神。」8就是因為這個分享的觀念，雖然舊約承受祭  zebach這古字來稱呼一切獻給神的祭禮，但仍不時運用這字作平安祭的專稱。
我們此地所用的是眾數的形式Shelem，與Shalom密切有關，而且全然是遵守與主和好或和諧，或完全，或團契的約之意。我們認為，這特殊的祭的舉行，實際上與我們所已經查考過的那些一樣，意思乃是對上帝感恩與讚美的舉動。


The Hebrew words translated in the NIV as ”fellowship offering“ (zeḇaḥ šelāmîm, always in the pl. except in Amos 5:22) has traditionally been translated ”peace offering.“ G.J. Wenham says that the translation ”fellowship“ is ”simply a guess based on the nature of the party [communal meal] after the sacrifice“ (The Book of Leviticus, p. 76) and prefers the traditional translation of peace offering. Since the Hebrew concept of peace includes health, prosperity, and peace with God, R.K. Harrison aptly translates it ”a sacrifice of well-being“ (Leviticus: An Introduction and Commentary, p. 56). Perhaps a combination of both ideas, ”well-being“ (from the meaning of the word) and ”fellowship“ (from the distinctive feature of the communal meal （公有的）after the sacrifice), identifies the fullest significance of this offering.

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God’s altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, ch. 7:15, 16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Ps. 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe,
I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, v. 1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. 3:28.

II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (v. 2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos. 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, v. 3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, ch. 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col. 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa. 4:4.

1. if his oblation be a sacrifice of peace offering—“Peace” being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was Eucharistic （聖禮）, being a token of thanksgiving for benefits already received, or it was sometimes votive, presented in prayer for benefits wished for in the future.
of the herd—This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed it, it might be a calf.

2. Communion with God (Lev. 3; 7:11–38)
There are several distinctive features about the peace offering or fellowship offering that should be noted. For one thing, the offerer could bring a female animal, something not permitted for the other animal sacrifices. If the offering was not in fulfillment of a vow, the sacrifice could have some defects and still be accepted (Lev. 22:23). After all, it was basically going to be used as food for the priests and the offerer’s family; and those defects wouldn’t matter.
That leads to our third distinctive feature: the fellowship offering is the only offering that was shared with the worshipers. After the priest had completed the sacrifice, a large portion of the meat went to him; the rest went to the offerer, who could then enjoy a feast with his family and friends. Since the Jews didn’t often slaughter their precious animals for meat, a dinner of beef or lamb would be a special occasion. At the dedication of the temple, Solomon sacrificed 142,000 peace offerings and the people feasted for two weeks (1 Kings 8:62–66).
In the East, to eat with people is to make them your friends and allies. It means the end of hostilities, as with Jacob and his father-in-law Laban (Gen. 31:54), or the sealing of friendship, as with Israel and Jethro and his people (Ex. 18:12). In the church today, the Lord’s Supper, or Eucharist, is a simple meal that shows the unity of God’s family (1 Cor. 10:16–18; 11:18–34). That’s why it’s called “the Communion.”
The peace offering meal, however, meant more than the enjoyment of good food and fellowship with loved ones. It was also an expression of joyful thanksgiving that the worshiper was at peace with God and in communion with God. He might be giving thanks for some unexpected blessing God sent him (Lev. 7:11–15); or perhaps he had made a vow to God, and God had answered his prayers; or maybe he was just thankful to God for everything God did for him and wanted to let everybody know (vv. 16–18). The fellowship offering emphasized the fact that the forgiveness of sins resulted in communion with God and with God’s people.
Leviticus 7:11–38 lays down the conditions for the feast, what the people ate, what the priests ate, and what must be done with the leftovers. The blood and the fat7 were given to God and were never to be used as common food. (There are also good hygienic reasons for this rule.) Anybody who was defiled was forbidden to come to the feast and was “cut off” from their people (vv. 20–21, 25, 27; see 17:4, 9–10, 14; 18:29; 19:8; 20:3, 5–6, 17–18; 23:29). In the case of a Sabbath-breaker, being “cut off” meant death (Ex. 31:12–14; Num. 15:32–36); but we’re not sure every violation of the laws of the offerings was a capital crime. In some cases, “cut off from his people” could mean being sent “outside the camp” until the person followed God’s instructions for cleansing (Lev. 15).
On the cross, Jesus Christ purchased reconciliation with God (2 Cor. 5:16–21) and peace with God (Col. 1:20) for all who will trust Him; and we can have fellowship with God and other believers because of His shed blood (1 John 1:5–2:2). We “feast” on Christ when we feed on His Word and appropriate for ourselves all that He is to us and has done for us. Instead of bringing animals, we offer God “the sacrifice of thanksgiving” (Ps. 116:17) and “the sacrifice of praise” (Heb. 13:15), from pure hearts that are grateful for His mercies.

3:1–5. fellowship offering. The fellowship offering often accompanies the burnt offering and also involves an animal sacrifice. It is often present in conjunction with shared covenantal meals (Ex 24:5; Josh 8:31) and, once kingship is instituted, often recognizes the role of the king in relation to either God or the people. A similar word referring to a gift between dignitaries also occurs in conjunction with festive meals from Ugarit and El Amarna (Canaanite). The three types of sacrifices in this category are the freewill offering, the vow offering and the thanksgiving offering. The common ground between them is that they provide the occasion for a meal with the offerer and his family and friends. The suet was burned on the altar, but all the meat became part of the meal.

4. The Fellowship Offering (3:1–17)
Like Leviticus 1 and 2, Leviticus 3 divides into three sections, the concluding verse of each section containing the repeated phrase “an offering made by fire” (3:5, 11, 16). The conclusion of the first and third sections are also related in that they contain the phrase “a pleasing aroma.” The three sections are: fellowship offerings from the herd (3:1–5), fellowship offerings from the flock (3:6–11), and fellowship offerings from the goats (3:12–17). The fellowship offering was prescribed on three specific occasions: the Feast of Weeks (23:19, 20), the completion of the Nazirite vow (Num 6:17–20), and the installation of the priests (Lev 9:18, 22).115 There were three separate types of fellowship offerings: (1) the thanksgiving offering, which was presented in response to a particular blessing an Israelite had experienced (7:12–15); (2) the votive offering, which was presented as a result of the worshiper making a vow to God (Jonah 2:9); and (3) the freewill offering, which was presented as a general expression of gratitude to God.116 The fellowship offering appears to have been closely associated with the burnt offering, which it invariably followed.117 The procedures for the presentation of the sacrificial victim and the priests’ role in the disposal of the blood are virtually identical to those carried out for the burnt offering. Like the burnt offering and often in association with it, the fellowship offering was presented on momentous occasions in Israel’s history.118
What was distinctive about the fellowship offering was that it could be shared by the offerer, who would partake of the meal.119 As such it expressed the joy of fellowship around a shared meal. Many scholars maintain that something like the fellowship offering was practiced by Israel’s neighbors to the north as evidenced by the Ugaritic tablets.120 Because the fellowship offering always included the partaking of a meal, birds were not candidates for this offering since they would be too small to provide an adequate amount of food.


3:1–17 The fellowship offering
The Hebrew name for this sacrifice (šelāmı̂m) is derived from the root šalēm, which means ‘to be complete, or whole’, and is related, therefore, to šālôm, the word for wholeness, welfare and peace. Its precise meaning as the name for this specific sacrifice is not known with certainty. ‘Peace offering’ (RSV) is still widely used, and suggests that the purpose was to establish or maintain peace, i.e. good relations, between the worshipper and God. Fellowship offering (NIV, GNB; cf. ‘shared-offering’ NEB) points more in the direction of healthy relationships among those who offer it, and is based on the fact that this particular offering was the occasion of a family party enjoying the infrequent treat of a feast of meat.
Personal reasons for bringing a fellowship offering are listed in 7:11–18 and included thanksgiving, the fulfilment of a vow, or just any occasion for a freewill offering (e.g. 1 Sa. 1). Public reasons included the making or renewal of the covenant (Ex. 24:5, Dt. 27:7), the appointing of a king (1 Sa. 11:15) and the dedication of the temple (1 Ki. 8:63–66). In the last case, the number of animals used by Solomon was not a matter of impressing God, but of providing an abundance of free meat for the people to celebrate the joy of the occasion.
The chapter is divided into three sections, according to the kind of animal brought for sacrifice: cattle (1–5), sheep (6–11), or goats (12–17). The practical part of the ritual was the same as for the burnt offering (see on 1:3–17). The main differences from the burnt offering were first, female as well as male animals (without defect) were acceptable and secondly, only the fatty parts of the animal were burnt on the altar (i.e. the fat, the kidneys, the fat covering the liver, and the fat of the sheep’s tail, 3f., 9f., 15).
The meat was divided between the priest, who got the breast and the right thigh joint (7:28–34), and the worshipper’s family, who got the rest. So for the priests the fellowship offerings were a major source of protein in their diets. For the worshipper it was the opportunity for a joyful festive meal in God’s presence, which was to be socially inclusive (Dt. 12:7, 12, 19). The fact that the fellowship offering led on to a shared meal may be the reason why no provision was made for the offering of a bird since no bird known to Israelites would have been big enough for a family meal. One may assume, though it is not stated here (but implied in Dt. 12), that those who were too poor to lay on a fellowship offering meal of their own would have been invited to share in those of others in the community.
The prohibition on eating the fat (17), which was instead to be offered by fire to God, is not given any explanation, as is done for blood (17:10–12). However, fat was symbolic of what was best and richest (Gn. 45:18; Ps. 81:16, where the NIV’s ‘wheat’ is lit. ‘fat’ in Hebrew; Ps. 63:5, where the NIV’s ‘richest of foods’ is lit. ‘marrow and fat’ in Hebrew), and the point may therefore be that the very best part of the animal must be offered to God. Modern dietary considerations, which would approve of v 17 for health reasons, would not, of course, have been known to Israel. But, inasmuch as they were not unknown to the God who made our bodies, we may be impressed with them at that level also if we choose.

è Fellowship. Selem is the word in the Old Testament for fellowship, most often used for the fellowship or peace offering. This freewill offering speaks of peace and harmony in our relationships with God.

3:1–17 PEACE, OR FELLOWSHIP, OFFERING
The peace, or fellowship, offering was either an animal from the herds (3:1–5), or a lamb (3:6–11), or a goat (3:12–17). This offering was brought on the basis of the offerer’s voluntary desire. The name of the offering does not indicate that the offerer would gain peace with God, but that he was celebrating the fact of the peace and wholeness brought about by his faith in God’s redemption and covenant.



利未記 3:1 「人獻供物為平安祭（平安：或作酬恩；下同），若是從牛群中獻，無論是公的是母的，必用沒有殘疾的獻在耶和華面前。
NAU Leviticus 3:1 ¶ 'Now if his offering is a sacrifice of peace offerings, if he is going to offer out of the herd, whether male or female, he shall offer it without defect before the LORD.

‘rq'B'h;-!mi ~aiÛ An=B'r>q' ~ymiÞl'v. xb;z<ï-~aiw> WTT Leviticus 3:1
`hw")hy> ynEïp.li WNb,ÞyrIq.y: ~ymiîT' hb'êqen>-~ai ‘rk'z"-~ai byrIêq.m; aWhå


NET Leviticus 3:1 ¶ "'Now if his offering is a peace offering sacrifice, if he presents an offering from the herd, he must present before the LORD a flawless male or a female.

利未記 3:4 並兩個腰子和腰子上的脂油，就是靠腰兩旁的脂油，與肝上的網子和腰子，一概取下。
NAU Leviticus 3:4 and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys.

!h,êle[] rv,äa] ‘bl,“xeh;-ta,w> tyOël'K.h; yTeäv. ‘taew> WTT Leviticus 3:4
tAyàl'K.h;-l[; dbeêK'h;-l[; ‘tr<“t,YOh;-ta,w> ~yli_s'K.h;-l[; rv,Þa]
`hN"r<)ysiy>

NET Leviticus 3:4 the two kidneys with the fat on their sinews, and the protruding lobe on the liver (which he is to remove along with the kidneys).

利未記 3:5 亞倫的子孫要把這些燒在壇的燔祭上，就是在火的柴上，是獻與耶和華為馨香的火祭。
NAU Leviticus 3:5 'Then Aaron's sons shall offer it up in smoke on the altar on the burnt offering, which is on the wood that is on the fire; it is an offering by fire of a soothing aroma to the LORD.

hx'Beêz>Mih; ‘!roh]a;-ynE)b. AtÜao Wryji’q.hiw> WTT Leviticus 3:5
x:xoßynI x:yrEï hVe²ai vae_h'-l[; rv,äa] ~yciÞ[eh'-l[; rv,îa] hl'ê[oh'ä-l[;
p `hw")hyl;(

NET Leviticus 3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the LORD.

利未記 7:34 因為我從以色列人的平安祭中，取了這搖的胸和舉的腿給祭司亞倫和他子孫，作他們從以色列人中所永得的分。」

NAU Leviticus 7:34 'For I have taken the breast of the wave offering and the thigh of the contribution from the sons of Israel from the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons as their due forever from the sons of Israel.

hm'ªWrT.h; qAvå Ÿtaeäw> hp'øWnT.h; hzE’x]-ta, •yKi WTT Leviticus 7:34 ~t'aoû !Teäa,w" ~h,_ymel.v; yxeÞb.ZImi laeêr"f.yI-ynE)B. taeäme ‘yTix.“q;l'`lae(r"f.yI ynEïB. taeÞme ~l'êA[-qx'l. ‘wyn"b'l.W !heÛKoh; !ro’h]a;l.

NET Leviticus 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.'"

利未記 7:15 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。

NAU Leviticus 7:15 'Now as for the flesh of the sacrifice of his thanksgiving peace offerings, it shall be eaten on the day of his offering; he shall not leave any of it over until morning.

AnàB'r>q' ~AyðB. wym'êl'v. td:åAT xb;z<… rf;ªb.W WTT Leviticus 7:15
`rq,Bo)-d[; WNM,Þmi x:yNIïy:-al{) lke_a'yE

NET Leviticus 7:15 The meat of his thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.