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英文原文
The story of this chapter is as sad an interruption to the institutions of the levitical law as that of the golden calf was to the account of the erecting of the tabernacle. Here is, I. The sin and death of Nadab and Abihu, the sons of Aaron, Le 10:1,2. II. The quieting of Aaron under this sore affliction, Le 10:3. III. Orders given and observed about the funeral and mourning, Le 10:4-7. IV. A command to the priests not to drink wine when they went in to minister, Le 10:8-11. V. The care Moses took that they should go on with their work, notwithstanding the agitation produced by this event, Le 10:12-20, etc.
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Death of Nadab and Abihu (1490 BC)
拿答和亚比户之死（主前 1490 年）
¹ 亚伦的儿子拿答、亚比户各拿自己的香炉，盛了火，加上香，在耶和华面前献上凡火，是耶和华没有吩咐他们的。
² 就有火从耶和华面前出来，把他们烧灭，他们就死在耶和华面前。 \
在此我们看到，I. 拿答和亚比户所犯的大罪：我们当称之为大罪，无论这事在我们眼中看来多么微小，因为从其刑罚可见，它显然大大惹动天上之神的怒气——而我们知道他的判断是按着真理的。但他们所犯的究竟是什么罪呢？此处对它的全部记述只是他们*"在耶和华面前献上凡火，是耶和华没有吩咐他们的"（利 10:1），民 3:4 也是同样说法。1. 看来他们此时根本没有奉命烧香。确实，他们的成圣之礼昨日方才完毕，而作为祭司，在香坛前事奉本是他们工作的一部分；但看来这就职典礼这一庄严之日的全部事奉，本当由亚伦本人来执行，因为是他宰了祭牲*（利 9:8、15、18），而他的众子不过随侍（利 9:9、12、18）；所以只有摩西和亚伦进入帐幕（利 9:23）。但拿答和亚比户因新近所得的尊荣而自高自大，急于立刻行他们职分中最高最尊荣的部分，以致虽然这一日的事奉是非同寻常的，是照摩西特别的指示而行的，他们竟未受命，甚至不向他请示许可，便拿起自己的香炉，要进入帐幕——他们以为自己已在门口伺候得够久了，便要进去烧香。如此，他们所献的凡火，与献异样的香相同，而这是明文禁止的（出 30:9）。我们可以设想，为这目的所预备的香是摩西所保管的（出 39:38），而他们未经他许可而行此事，便没有用本当献上的香，而是用了普通的香，所以他们香的烟是从凡火而来的。神确实曾吩咐祭司烧香，但此时，这是他所未曾吩咐他们的；所以他们的罪过正如乌西雅王所行的（代下 26:16）。祭司只当在掣签轮到他们时才烧香（路 1:9），而此时并没有轮到他们。2. 他们既如此擅敢无命烧香，难怪又进一步犯错：他们不是从坛上取火——那坛上的火是新近从耶和华面前点燃的，从此以后献祭和烧香都必须用这火（启 8:5）——而是取了普通的火，很可能是煮平安祭牲肉所用的火，并用它来烧香；既不是圣火，便称为凡火；虽然未明文禁止，但神未曾吩咐他们这一点本身已足够定罪。因为（正如贺尔主教在此所言）"在事奉神的事上偏离他亲自所设的条例，是极危险的事；我们所事奉的神，有智慧规定他自己的敬拜，有公义要求他所规定的，也有大能报应他所未规定的。" 3. 烧香照例每次只由一位祭司来行，但此处他们两人却一同进去要行这事。4. 他们行事鲁莽仓促。他们抢取自己的香炉——有人如此读法——轻率大意，缺乏当有的恭敬和郑重：当众民在耶和华的荣耀面前俯伏在地之时，他们却以为自己职分的尊贵使他们可以免于这样的降卑。他们所获准的亲近反而滋生了对神威严的轻慢；而如今他们作了祭司，便以为自己可以为所欲为。5. 我们有理由怀疑他们行此事时是醉了，因为正是在此时所赐的律法（利 10:8）暗示了这一点。他们曾设宴吃平安祭，并随同的奠祭，以致他们的头脑昏沉，或至少他们心中因酒快乐；他们喝了就忘记律法（箴 31:5），便犯了这致命的失职之罪。6. 无疑这事是擅敢而行的；因为若是出于无知而行的，他们便可以得着新近所立、甚至为祭司所设之律法的好处，可以献上赎罪祭（利 4:2、3）。但*"擅敢行事……藐视神的威严、权柄和公义的魂，必从民中剪除"*（民 15:30）。
II. 这罪的可畏刑罚：就有火从耶和华面前出来，把他们烧灭（利 10:2）。这烧灭他们的火，与先前烧灭祭物的火（利 9:24）是从同一方向而来，这就表明若不是无限的怜悯寻得并悦纳了赎价，公义原本要怎样待这一切有罪的百姓；而且，那火既叫众民如此敬畏，这火更是如此。
1. 请注意他们刑罚的严厉。(1.) 他们死了。 若他们只是像乌西雅那样长大麻风，或像撒迦利亚那样变哑——而且都是在香坛旁——岂不也够了吗？不，他们二人都被击杀而死。这罪的工价就是死。(2.) 他们忽然死去，正在犯罪的当儿，连喊一声"主啊，怜悯我们！"的工夫都没有。虽然神对我们长久忍耐，但有时他对罪人行事迅速；判决立即执行：擅敢犯罪的罪人自取速速的毁灭，公义地被剥夺甚至悔改的机会。(3.) 他们死在耶和华面前；就是遮掩施恩座的幔子之前；因为怜悯本身也不容自己的荣耀被冒犯。在耶和华面前犯罪的人，就在他面前死亡。受咒诅的罪人被称为在羔羊面前受痛苦（启 14:10），表明他并不为他们代求。(4.) 他们被火烧灭，正如他们以火犯罪。他们轻看那从耶和华面前出来烧灭祭物的火，以为别的火也一样好；如今神便公义地叫他们感受他们所未曾敬畏之火的大能。这样，那不愿被神圣恩典之火炼净的人，必无可避免地被神圣怒气之火所毁灭。这火并没有把他们烧成灰烬，像烧灭祭物那样，甚至没有烧焦他们的衣裳（利 10:5），而是像闪电一样，顷刻之间把他们击毙；神藉着同一火的这些不同效果，表明这不是普通的火，而是由全能者的气所点燃的（赛 30:23）。(5.) 经上两次提到他们死而无后（民 3:4，代上 24:2）。他们因擅敢行事，亵渎了神的名，神便公义地涂抹他们的名，并将他们所夸耀的尊荣尘封于地。
2. 但耶和华为何如此严厉地对待他们呢？他们岂不是亚伦——耶和华圣者——的儿子，岂不是蒙天恩之摩西的侄儿吗？圣膏油岂不是弹在他们身上，作为神所分别归己的人吗？他们岂不是在受膏的七日间殷勤伺候，谨守耶和华的职守，这岂不足以赎这鲁莽之罪吗？他们既是年轻人，在这些事奉上尚无经验，又是初次犯罪，又是在升任之喜乐中的冲动所致——这岂不能成为借口吗？况且，再没有人比他们更不该被除去：如今新近为祭司安排了许多工作，而祭司之职又限于亚伦和他的后裔；他只有四个儿子；若死了两个，便没有足够的人手来办理帐幕的事奉；若他们死而无后，亚伦的家必衰弱微小，祭司之职便有因无后嗣而失传之虞。然而这一切考虑，都不足以成为开脱罪过或免罪之理由。因为，(1.) 这罪大大加重了。这是明明藐视摩西，以及藉摩西所赐的神圣律法。直到如今，凡所行的事，经上都明确记着说他们是照耶和华所吩咐摩西的而行；与此相对照，此处却说他们行了耶和华没有吩咐他们的事，而是凭己意而行。神如今正在教导他的百姓顺服，按规矩行凡事，像仆人所当行的；所以祭司破坏规矩、不顺从，便是大惹其怒的挑衅，万不可不罚。他们的身分使他们的罪更显为罪大恶极。亚伦的儿子，他的长子，神所拣选立刻伺候在他面前的人，竟犯了如此擅敢之罪，这是不能容忍的。他们的罪中包含了对神荣耀的轻视——那荣耀刚刚在火中显现——仿佛那火是多余的，他们自己有的是一样好的。(2.) 他们的刑罚是礼仪条例初次设立时所必不可少的一件公义之举。律法中常常威吓说，这样那样的罪犯必从民中剪除；而在此神便以实例解释了这威吓。如今关于献祭的律法刚刚立定，免得有人因这些律法下达到许多看来极微小的细节而轻看它们，这些初犯者便如此受罚，作为对别人的警戒，并显明神在他的敬拜之事上是何等忌邪。这样他便*"尊大律法，使律法为大为尊"*；并叫他的祭司知道，那在关于他们的律例中常常出现的警告——他们当如此行，免得死亡——并非虚声恫吓，而是对他们若懒惰不行主之工所面临危险的公正告诫。无疑，这起初的一件警戒性公义之举，防止了后来许多的越轨行为。亚拿尼亚和撒非喇也是这样受罚，当他们擅敢向那新近降下的火——圣灵——说谎时。(3.) 正如百姓在道德律颁布之后不久便陷入拜偶像，显明了律法的软弱及其不能除罪；照样这些祭司的罪和刑罚，也从起初便显明了那祭司职分的不完全，及其无力护庇任何人脱离神怒气之火——除非作为基督祭司职分的预表，而基督在执行其职分时，从来没有、也不可能有任何越轨或失足之事。
英文原文
Death of Nadab and Abihu (1490 BC)
¹ And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
² And there went out fire from the LORD, and devoured them, and they died before the LORD.
Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (Le 10:1), and the same Nu 3:4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (Le 9:8,15,18), and his sons were only to attend him (Le 10:9,12,18); therefore Moses and Aaron only went into the tabernacle, Le 10:23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Ex 30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Ex 39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, 2Ch 26:16. The priests were to burn incense only when it was their lot (Lu 1:9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Re 8:5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) "It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed." 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, Le 10:8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Pr 31:5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, Le 4:2,3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Nu 15:30.
II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, Le 10:2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (Le 9:24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this.
1. Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, "Lord, have mercy upon us!" Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Re 14:10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Le 10:5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isa 30:23. (5.) It is twice taken notice of in scripture that they died childless, Nu 3:4, 1Ch 24:2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of.
2. But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses, the great favourite of heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them that they were young men, as yet unexperienced in these services, that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed; he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle; if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence or bring off the offenders. For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done that they did it as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey was such a provocation as must by no means go unpunished. Their character made their sin more exceedingly sinful. For the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire, as if that fire were needless, they had as good of their own before. (2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship. Thus he magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt this exemplary piece of justice at first prevented many irregularities afterwards. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly-descended fire. (3.) As the people's falling into idolatry, presently after the moral law was given, shows the weakness of the law and its insufficiency to take away sin, so the sin and punishment of these priests show the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity, or false step taken.
3-7
Mourning for Nadab and Abihu (1490 BC)
为拿答和亚比户哀恸（主前1490年）
³ 于是摩西对亚伦说：这就是耶和华所说：我在亲近我的人中要显为圣，在众民面前我要得荣耀。亚伦就默默不言。
⁴ 摩西召了亚伦的叔父乌薛的儿子米沙利和以利撒反来，对他们说：上前来，把你们的亲族从圣所前抬到营外。
⁵ 于是他们上前来，把他们穿着内袍抬到营外，照摩西所说的。
⁶ 摩西对亚伦和他儿子以利亚撒、以他玛说：不可蓬头散发，也不可撕裂衣服，免得你们死亡，又免得忿怒临到众民；只要你们的亲族——以色列全家——为耶和华所发的焚烧哀哭。
⁷ 你们也不可出到会幕门口，免得你们死亡，因为耶和华的膏油在你们身上。他们就照摩西的话行了。
我们可以想见，当拿答和亚比户被击杀时，他们周围的人都惊恐万状，每张脸都和他们的一样变得乌黑。无疑极大的惊惶抓住了他们，他们都满了混乱；但是无论别人如何，摩西却是镇定的，他知道他所说所作的，不像大卫在类似情形中那样不悦（撒下6:8）。虽然这事触到他极柔嫩之处，又是对他所知最大喜乐之一的可怖打击，他却守住自己的心魂，并在圣所中留意维持良好的秩序和合宜的礼仪。
I. 他努力安抚亚伦，使他在这一悲痛的作为之下保持良好的心境（利10:3）。摩西是为患难而生的弟兄，他以榜样教导我们：以合时的劝勉和安慰去扶助软弱的人，勉励灰心的人。请留意，
1. 摩西在这场合向他可怜的弟兄所提的是什么：这就是耶和华所说的。注意，在受苦之下最能叫人安静的思想，是从神的话语中取来的。耶和华如此说，我们不可反驳。也要注意，在神一切护理之中，观察圣经的应验是好的，并将神的话和祂的作为彼此对照；我们若如此行，必发现二者之间有奇妙的和谐一致，彼此互相解释、互相阐明。但是，（1.）神在哪里说过这话呢？我们找不到完全相同的话；但大意相同的话祂曾说过（出19:22）：亲近耶和华的祭司要自洁，恐怕耶和华忽然出来击杀他们。的确，祂律法的全部宗旨和气脉都说出了这事——祂既是圣洁的神、主权的王，就当总是以圣洁和敬畏来敬拜，并当完全按祂自己的设立而敬拜；若有人与祂戏耍，必自招灾祸。这样意思的话很多，如出29:43,44；34:14；利8:35。（2.）神说了什么呢？就是这个（愿主借着祂的恩向我们的心说话！）：我在亲近我的人中要显为圣，无论他们是谁；在众民面前我要得荣耀。注意，第一， 每当我们敬拜神时，我们就如属灵的祭司亲近祂。这一思想当使我们在一切敬虔的操练中极为敬畏、极为严肃，因为在其中我们亲近神，将自己呈在祂面前。第二， 当我们亲近神时，使祂为圣乃是我们众人的本分——即将祂的圣洁归荣耀给祂，在一切宗教操练中都行得像那些相信我们所事奉的神是圣洁之神、毫无瑕疵的纯洁、超越的完全之神的人（赛8:13）。第三， 我们使神为圣，就是使祂得荣耀，因为祂的圣洁就是祂的荣耀；当我们在庄严聚会中使祂为圣，我们就是在众民面前使祂得荣耀——承认我们自己对祂荣耀的信仰，并盼望别人也受其感动。第四， 神若不被我们分别为圣、得荣耀，祂就要在我们身上被分别为圣、得荣耀。祂必向那些以轻慢待祂而亵渎祂圣名的人报仇。祂的租若不缴，就要被扣押。（3.）但这与眼前的情形有何关系？这其中有什么能叫亚伦安静呢？有两件事：—[1.] 这必使他缄默：他的儿子们该死；因为他们不分别为圣、不荣耀神，所以被从民中剪除。必要的公义之举，无论如何严厉地临到当事人身上，都不当被埋怨，而当顺服。[2.] 这必使他满足：他儿子们的死使神得荣耀，祂不偏不倚的公义将因此永世受敬拜。
2. 这对他有何良好的效果：亚伦就默默不言——即他在这可悲的护理中耐心地顺服神的神圣旨意，他哑口无言，不开口，因为这是神所作的。他本来要说些埋怨的话（如亏损者自以为可以得允发言），但他明智地抑制了，用手捂口，什么也不说，唯恐在自己心发热之时用舌头犯罪。注意，（1.）当神因罪管教我们或我们所爱的人时，我们在管教之下当默然不语——不可与神争论，不可审断祂的公义，不可将愚妄归给祂，而当在神一切所行的事上默然顺从；不仅忍受，更接受罪的刑罚，并如以利在与此相差无几的情形中所说：这是出于耶和华，愿祂凭自己的意旨而行（撒上3:18）。我们的儿女若得罪了神（如比勒达所言，伯8:4），祂就任凭他们因自己的过犯被抛弃——虽然想到我们爱中的儿女竟成了神忿怒中的儿女，必然悲痛，但我们当敬畏地敬拜神的公义，对它的程序不作任何异议。（2.）叫敬虔之人在受苦之下安静的最有效论据，是从神的荣耀取来的；这使亚伦缄默。不错，借着这严厉的执行，他在安慰上有所亏损，但摩西已向他表明神在荣耀上有所得，所以他对此无话可说：神若被分别为圣，亚伦便满足了。他绝不愿尊荣自己的儿子过于神，也绝不愿为保全自己家族的声誉而让神的名、神的殿、神的律蒙羞受辱。不；如今正如在金牛犊之事上一样，利未不认他的弟兄，也不认自己的儿女；因此他们要将你的典章教训雅各，将你的律法教训以色列（申33:9,10）。牧者及其家人有时受严酷试炼的考验，为要作信徒忍耐和顺服神的榜样，并能以自己蒙过的安慰去安慰别人。
II. 摩西对尸体的处置发出指示。他们被击杀之处不宜任其横陈；然而他们的父亲和弟兄——这场凄惨悲剧的惊愕目击者——不敢伸手抬起他们，甚至不敢去看看他们是否还有气息；他们不可因此从手头的大工上分心，也不可因此变得不宜作那工。任凭死人埋葬他们的死人，但他们必须继续他们的事奉；即"宁可任凭死人无人埋葬，若无别人去作，也不可让神所召作那工的人停了那工"。但摩西料理这事，使他们虽在犯罪之行为中死于公义之手，却仍当得体地埋葬，他们确实如此（利10:4,5）。1. 他们几个至近的亲属被派作这事——他们父亲的嫡堂兄弟，在此具名，他们必以柔情和敬意尽此职。他们只是利未人，若非有特别命令，便不可进入圣所，即便为这样的场合也不可。2. 他们把尸体抬到营外，远远地把他们带离敬拜之处或其院子——按我们今日的惯例他们虽死在那里本应葬在彼处，他们却不在营的范围内埋葬他们，也不葬他们的死人；正如后来他们的坟地在他们的城外。会幕支搭在营的正中，所以他们不能不经过营中某个分队才能把这些死了的祭司抬到墓地；无疑这对百姓是极其肃穆动人的景象。拿答和亚比户的名字在他们中间极为显赫尊荣；无人更常被提及，也无人更被期望在受职之日以后出现在众人面前，领受众人的尊荣和奉承——众人总是崇拜初升的太阳；在年迈将退的摩西和亚伦之后，拿答和亚比户（他们曾在山上与神同在，出24:1）被视为天上的宠儿，是他们百姓的盼望；如今突然之间，事的消息尚未传到他们耳中，他们却看见二人被抬出来——死了，身上带着神忿怒可见的记号，如同献给神公义的祭物，他们不能不呼喊：谁能在这圣洁的神耶和华面前站立得住呢？（撒上6:20）。3. 他们把他们连同他们所穿的内袍抬出去（可能也如此埋葬了）——那是他们近来才穿上、也许引以为豪的祭司服。这样，神公义的不偏不倚便被宣告，众民都当知道：连祭司的衣服也不能护佑犯罪者免受神的忿怒。由此也容易推论："他们既犯罪不得逃脱，我们能指望不受罚吗？"而祭司的衣服如此迅速地成了寿衣，可能暗示两件事：律法是叫人死的；以及随着时间推移，那祭司职分本身也将被废，被埋葬在主耶稣的坟墓里。
III. 他对哀恸的事发出指示。
1. 祭司不可哀恸。亚伦和他两个存活的儿子，虽灵里忧伤，却不可在这可悲的场合使用任何外在的悲伤表达，连一步也不可跟着尸体离开会幕门口（利10:7）。后来大祭司被禁止为任何亲友的死亡使用哀悼之礼，即便是父亲或母亲（利21:11）；但当时一般祭司却获准为近亲哀悼（利10:2,3）。然而此处却同时禁止亚伦和他的儿子们如此行，因为，（1.）他们如今正在事奉之中，正在作一件大工，这工绝不可停（尼6:3）；他们事奉神当尊神为重，过于对至亲的礼敬，一切事奉都当为他们的职事让路，这是大大关乎神的荣耀的。他们借此当表明：他们对自己的神和自己的工的重视和情谊，胜过他们在世上最好的朋友；正如基督所作的（太12:47,48）。我们由此受教：当我们以圣洁的本分事奉神时，当尽可能使我们的心专一投入，不容被任何世俗的思念、忧虑或情感所分散。我们总要没有分心地事奉主。（2.）他们的弟兄因过犯被神亲手剪除，所以他们不可为他们哀恸，免得似乎赞同那罪，或质疑神在刑罚中的公义。他们不可哀叹自己的损失，而当完全用来称许判决，赞同其公正。注意，神荣耀的公众之事，当比我们自己任何私人的情感更贴近我们的心。请留意，摩西如何以威吓使他们顺服，并悬杖在他们之上以止住他们的哭号（利10:6）：免得你们死亡，又免得忿怒临到众民——他们可能因你们的不敬、不顺从和不羁之情而受累；又说（利10:7），免得你们死亡。请看我们当如何运用神对别人的审判：我们必须加倍守卫自己，免得我们也照样灭亡。别人的死，尤其是暴死，不当激动我们的情感，倒当使我们安静地生出对神的圣洁敬畏，谨慎地与一切罪分别，并严肃地期待我们自己的死。所给他们的理由是：因为耶和华你们神的膏油在你们身上——这膏油的尊荣当因你们以喜乐尽职而谨慎保守。注意，那些蒙恩受了膏的人，不当以世俗的忧愁搅扰自己——那忧愁是叫人死的。在如此非常的场合要亚伦和他的儿子们约束自己、不放纵悲伤，无疑极难；但理性和恩典制服了情感，他们以顺服的忍耐承受了这苦：他们就照摩西的话行了，因为他们知道那是神的话。那些自己如此受神管治、又使自己的情感受自己管治的人，是有福的。
2. 百姓却要哀恸：只要以色列全家为耶和华所发的焚烧哀哭。会众当哀叹，不仅是为失去他们的祭司，更是为在其中所显的神之不悦。他们当为所发的焚烧哀哭，免得它烧得更广。亚伦和他的儿子们恐怕对这护理过于动情，所以他们被禁哀恸；以色列家恐怕对它动情不足，所以他们被命哀叹。这样，本性当总是受恩典管治——按其所需，或被约束，或被抑制。
英文原文
Mourning for Nadab and Abihu (1490 BC)
³ Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
⁴ And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
⁵ So they went near, and carried them in their coats out of the camp; as Moses had said.
⁶ And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
⁷ And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
We may well think that when Nadab and Abihu were struck with death all about them were struck with horror, and every face, as well as theirs, gathered blackness. Great consternation, no doubt, seized them, and they were all full of confusion; but, whatever the rest were, Moses was composed, and knew what he said and did, not being displeased, as David was in a like case, 2Sa 6:8. But though it touched him in a very tender part, and was a dreadful damp to one of the greatest joys he ever knew, yet he kept possession of his own soul, and took care to keep good order and a due decorum in the sanctuary.
I. He endeavours to pacify Aaron, and to keep him in a good frame under this sad dispensation, Le 10:3. Moses was a brother that was born for adversity, and has taught us, by his example, with seasonable counsels and comforts to support the weak, and strengthen the feeble-minded. Observe here,
1. What it was that Moses suggested to his poor brother upon this occasion: This is it that the Lord spoke. Note, The most quieting considerations under affliction are those that are fetched from the word of God. So and so the Lord hath said, and it is not for us to gainsay it. Note, also, In all God's providences it is good to observe the fulfilling of scripture, and to compare God's word and his works together, which if we do we shall find an admirable harmony and agreement between them, and that they mutually explain and illustrate each other. But, (1.) Where did God speak this? We do not find the very words; but to this purport he had said (Ex 19:22), Let the priests who come near to the Lord sanctify themselves, lest the Lord break forth upon them. Indeed the whole scope and tenour of his law spoke this, that being a holy God, and a sovereign Lord, he must always be worshipped with holiness and reverence, and exactly according to his own appointment; and, if any jest with him, it is at their peril. Much had been said to this purport, as Ex 29:43,44,34:14, Le 8:35. (2.) What was it that God spoke? It was this (the Lord by his grace speak it to all our hearts!) I will be sanctified in those that come nigh me, whoever they are, and before all the people I will be glorified. Note, First, Whenever we worship God, we come nigh unto him, as spiritual priests. This consideration ought to make us very reverent and serious in all acts of devotion, that in them we approach to God, and present ourselves before him. Secondly, It concerns us all, when we come nigh to God, to sanctify him, that is, to give him the praise of his holiness, to perform every religious exercise as those who believe that the God with whom we have to do is a holy God, a God of spotless purity and transcendent perfection, Isa 8:13. Thirdly, When we sanctify God we glorify him, for his holiness is his glory; and, when we sanctify him in our solemn assemblies, we glorify him before all the people, confessing our own belief of his glory and desiring that others also may be affected with it. Fourthly, If God be not sanctified and glorified by us, he will be sanctified and glorified upon us. He will take vengeance on those that profane his sacred name by trifling with him. If his rent be not paid, it shall be distrained for. (3.) But what was this to the present case? What was there in this to quiet Aaron? Two things:—[1.] This must silence him, that his sons deserved their death; for they were thus cut off from their people because they did not sanctify and glorify God. The acts of necessary justice, how hard soever they may seem to bear upon the persons concerned, are not to be complained of, but submitted to. [2.] This must satisfy him, that the death of his sons redounded to the honour of God, and his impartial justice would for it be adored throughout all ages.
2. What good effects this had upon him: Aaron held his peace, that is, he patiently submitted to the holy will of God in this sad providence, was dumb, and opened not his mouth, because God did it. Something he was ready to say by way of complaint (as losers think they may have leave to speak), but he wisely suppressed it, laid his hand upon his mouth, and said nothing, for fear lest he should offend with his tongue, now that his heart was hot within him. Note, (1.) When God corrects us or ours for sin, it is our duty to be silent under the correction, not to quarrel with God, arraign his justice, or charge him with folly, but to acquiesce in all that God does; not only bearing, but accepting, the punishment of iniquity, and saying, as Eli, in a case not much unlike this, It is the Lord, let him do what seemeth him good, 1Sa 3:18. If our children have sinned against God (as Bildad puts the case, Job 8:4), and he have cast them away for their transgression, though it must needs be grievous to think that the children of our love should be the children of God's wrath, yet we must awfully adore the divine justice, and make no exceptions against its processes. (2.) The most effectual arguments to quiet a gracious spirit under afflictions are those that are fetched from God's glory; this silenced Aaron. It is true he is a loser in his comforts by this severe execution, but Moses has shown him that God is a gainer in his glory, and therefore he has not a word to say against it: if God be sanctified, Aaron is satisfied. Far be it from him that he should honour his sons more than God, or wish that God's name, or house, or law, should be exposed to reproach or contempt for the preserving of the reputation of his family. No; now, as well as in the matter of the golden calf, Levi does not acknowledge his brethren, nor know his own children; and therefore they shall teach Jacob thy judgments, and Israel thy law, De 33:9,10. Ministers and their families are sometimes exercised with sore trials that they may be examples to the believers of patience and resignation to God, and they may comfort others with that with which they themselves have been comforted.
II. Moses gives orders about the dead bodies. It was not fit that they should be left to lie where they fell; yet their own father and brethren, the amazed spectators of this dismal tragedy, durst not offer to lift them up, no, not to see whether there was any life left in them; they must neither be diverted from nor unfitted for the great work that was now upon their hands. Let the dead bury their dead, but they must go on with their service; that is, "Rather let the dead be unburied, if there be nobody else to do it, than that work for God should be left undone by those whom he has called to it." But Moses takes care of this matter, that though they died by the hand of justice in the act of sin, yet they should be decently buried, and they were so, Le 10:4,5. 1. Some of their nearest relations were employed in it, who were cousins-german to their father, and are here named, who would perform this office with tenderness and respect. They were Levites only, and might not have come into the sanctuary, no, not upon such an occasion as this, if they had not had a special command for it. 2. They carried them out of the camp to be burned, so far were they from burying them in the place of worship, or the court of it, according to our modern usage, though they died there, that they did not bury them, nor any of their dead, within the lines of their camp; as afterwards their burying places were out of their cities. The tabernacle was pitched in the midst of the camp, so that they could not carry these dead priests to their graves without carrying them through one of the squadrons of the camp; and doubtless it was a very awful affecting sight to the people. The names of Nadab and Abihu had become very great and honourable among them; none more talked of, nor more expected to appear abroad after the days of their consecration, to receive the honours and caresses of the crowd, whose manner it is to adore the rising sun; and next to Moses and Aaron, who were old and going off, Nadab and Abihu (who had been in the mount with God, Ex 24:1) were looked upon as the great favourites of heaven, and the hopes of their people; and now on a sudden, when the tidings of the event had scarcely reached their ears, to see them both carried out dead, with the visible marks of divine vengeance upon them, as sacrifices to the justice of God, they could not choose but cry out, Who is able to stand before this holy Lord God? 1Sa 6:20. 3. They carried them out (and probably buried them) in their coats, and the garments of their priesthood, which they had lately put on, and perhaps were too proud of. Thus the impartiality of God's justice was proclaimed, and all the people were made to know that even the priests' garments would not protect an offender from the wrath of God. And it was easy to argue, "If they escape not when they transgress, can we expect to go unpunished?" And the priests' clothes being so soon made grave-clothes might intimate both that the law worketh death, and that in the process of time that priesthood itself should be abolished and buried in the grave of the Lord Jesus.
III. He gives directions about the mourning.
1. That the priests must not mourn. Aaron and his two surviving sons, though sad in spirit, must not use any outward expressions of sorrow upon this sad occasion, nor so much as follow the corpse one step from the door of the tabernacle, Le 10:7. It was afterwards forbidden to the high priest to use the ceremonies of mourning for the death of any friend whatsoever, though it were a father or mother (Le 21:11); yet it was allowed at the same time to the inferior priests to mourn for their near relations, Le 10:2,3. But here it was forbidden both to Aaron and his sons, because, (1.) They were now actually waiting, doing a great work, which must by no means cease (Ne 6:3); and it was very much for the honour of God that their attendance on him should take place of their respects to their nearest relations, and that all services should give way to those of their ministry. By this they must make it to appear that they had a greater value and affection for their God and their work than for the best friend they had in the world; as Christ did, Mt 12:47,48. And we are hereby taught, when we are serving God in holy duties, to keep out minds, as much as may be, intent and engaged, and not to suffer them to be diverted by any worldly thoughts, or cares, or passions. Let us always attend upon the Lord without distraction. (2.) Their brethren were cut off for their transgression by the immediate hand of God, and therefore they must not mourn for them lest they should seem to countenance the sin, or impeach the justice of God in the punishment. Instead of lamenting their own loss, they must be wholly taken up in applauding the sentence, and subscribing to the equity of it. Note, The public concerns of God's glory ought to lie nearer our hearts than any private affections of our own. Observe, How Moses frightens them into this submission, and holds the rod over them to still their crying (Le 10:6): "Lest you die likewise, and lest wrath come upon all the people, who may be in danger of suffering for your irreverence, and disobedience, and ungoverned passions;" and again (Le 10:7), lest you die. See here what use we are to make of the judgments of God upon others; we must double our guard over ourselves, lest we likewise perish. The death, especially the sudden death, of others, instead of moving our passion, should compose us into a holy reverence of God, a cautious separation from all sin, and a serious expectation of our own death. The reason given them is because the anointing oil of your God is upon you, the honour of which must be carefully preserved by your doing the duty of your office with cheerfulness. Note, Those that through grace have received the anointing ought not to disturb themselves with the sorrow of the world, which worketh death. It was very hard, no doubt, for Aaron and his sons to restrain themselves upon such an extraordinary occasion from inordinate grief, but reason and grace mastered the passion, and they bore the affliction with an obedient patience: They did according to the word of Moses, because they knew it to be the word of God. Happy those who thus are themselves under God's government, and have their passions under their own government.
2. The people must mourn: Let the whole house of Israel bewail the burning which the Lord has kindled. The congregation must lament, not only the loss of their priests, but especially the displeasure of God which appeared in it. They must bewail the burning that was kindled, that it might not burn further. Aaron and his sons were in danger of being too much affected with the providence, and therefore they are forbidden to mourn: the house of Israel were in danger of being too little affected with it, and therefore they are commanded to lament. Thus nature must always be governed by grace, according as it needs to be either constrained or restrained.
8-11
Cautions for the Priests (1490 BC)
给祭司的警诫（主前 1490 年）
⁸ 耶和华晓谕亚伦说：
⁹ "你和你儿子进会幕的时候，清酒、浓酒都不可喝，免得你们死亡；这要作你们世世代代永远的定例；
¹⁰ 使你们可以将圣的、俗的、洁净的、不洁净的，分别出来；
¹¹ 又使你们可以将耶和华藉摩西吩咐以色列人的一切律例教训他们。"
亚伦既十分留心神藉摩西对他所说的一切，如今神便赐他特别尊荣，直接对他说话（利 10:8）：耶和华晓谕亚伦；更因为如今所要说的，亚伦若从摩西口中听见，或许会不悦，以为他疑心自己是贪食好酒之人——我们实在太容易把警诫当作控告而怀怒；所以神亲自对他说：你们进会幕的时候，不可喝清酒、浓酒，并且这是关乎性命的事，免得你们死亡（利 10:9）。大概他们在拿答、亚比户身上看见了酒的恶果，所以当引以为戒。请观察，1. 禁令本身：不可喝清酒、浓酒。 在别的时候他们是蒙允许的（不能指望每一个祭司都作拿细耳人），但在他们供职之时却被禁止。这是以西结之殿中的一项律法（结 44:21），照样，福音的使者也被要求不因酒滋事（提前 3:3）。当注意，醉酒在任何人都是恶，在使者身上尤其 scandalous 而有害，因他们在一切人中理当有最清醒的头脑和最清洁的心。2. 附于禁令的刑罚：免得你们死亡；免得你们在酒醉之时死亡，以致那日子如同网罗忽然临到你们（路 21:34）。或者"免得你们行那使你们被神亲手剪除的事"。我们时常所处的死亡危险，当激励我们谨慎自守（彼前 4:7）。可惜这道理竟被人用来纵容放荡，正如那些人所辩论的：我们就吃吃喝喝吧，因为明天要死了。 3. 这禁令所给的理由。他们必须清醒，否则便不能尽职；他们会有因酒犯错的危险（赛 28:7）。他们当确实保持清醒，（1.）为使自己在供职时能分辨何为圣、何为俗，绝不混淆（利 10:10）。主的使者当在圣与俗之间——无论是事物或人物——有所分别，好把宝贵的和下贱的分别出来（耶 15:19）。（2.）为使他们能教训百姓（利 10:11），因为这是祭司职分之一（申 33:10）；那些沉溺于醉酒的人极不配教训百姓神的律例，一是因为随从肉体而活的人对属灵之事没有经历上的认识，二是因为这样的教师一手建立、一手拆毁。
英文原文
Cautions for the Priests (1490 BC)
⁸ And the LORD spake unto Aaron, saying,
⁹ Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations:
¹⁰ And that ye may put difference between holy and unholy, and between unclean and clean;
¹¹ And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Le 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Le 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. Observe here, 1. The prohibition itself: Do not drink wine nor strong drink. At other times they were allowed it (it was not expected that every priest should be a Nazarite), but during the time of their ministration they were forbidden it. This was one of the laws in Ezekiel's temple (Eze 44:21), and so it is required of gospel ministers that they be not given to wine, 1Ti 3:3. Note, Drunkenness is bad in any, but it is especially scandalous and pernicious in ministers, who of all men ought to have the clearest heads and the cleanest hearts. 2. The penalty annexed to the prohibition: Lest you die; lest you die when you are in drink, and so that day come upon you unawares, Lu 21:34. Or, "Lest you do that which will make you liable to be cut off by the hand of God." The danger of death we are continually in should engage us to be sober, 1Pe 4:7. It is a pity that it should ever be used for the support of licentiousness, as it is by those who argue, Let us eat and drink, for to-morrow we die. 3. The reasons assigned for this prohibition. They must needs to be sober, else they could not duly discharge their office; they will be in danger of erring through wine, Isa 28:7. They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Le 10:10. It concerns the Lord's ministers to put a difference between holy and unholy, both things and persons, that they may separate between the precious and the vile, Jer 15:19. (2.) That they might be able to teach the people (Le 10:11), for that was a part of the priests' work (De 33:10); and those that are addicted to drunkenness are very unfit to teach people God's statutes, both because those that live after the flesh can have no experimental acquaintance with the things of the Spirit, and because such teachers pull down with one hand what they build up with the other.
12-20
Moses Angry with Eleazar and Ithamar (1490 BC)
摩西向以利亚撒、以他玛发怒（主前 1490 年）
¹² 摩西对亚伦和他剩下的儿子以利亚撒、以他玛说："你们要取耶和华的火祭中所余的素祭，在坛旁不带酵而吃，因为这是至圣的；
¹³ 你们要在圣处吃，因为在耶和华的火祭中，这是你和你儿子的分；这是耶和华所吩咐我的。
¹⁴ 至于摇的胸和举的腿，你们可以在洁净之处吃，你和你的儿女都可以同吃；因为这些是从以色列人所献的平安祭中赐给你和你儿子作你的分。
¹⁵ 他们要把举的腿和摇的胸，连同火祭的脂油，一同带来，在耶和华面前摇一摇作为摇祭；这要归你和你的儿子与你同作永远的定例，正如耶和华所吩咐的。"
¹⁶ 当下摩西急切地寻查那作赎罪祭的公山羊，见已经焚烧了，便向亚伦剩下的儿子以利亚撒、以他玛发怒，说：
¹⁷ "这赎罪祭既是至圣的，耶和华又给了你们，为要你们担当会众的罪孽，在耶和华面前为他们赎罪，你们为何不在圣处吃呢？
¹⁸ 看哪，这祭牲的血并没有带进圣所去；你们本当照我所吩咐的，在圣所里吃这祭肉。"
¹⁹ 亚伦对摩西说："他们在耶和华面前今天献了赎罪祭和燔祭，又有这样的灾祸临到我；若今天我吃了赎罪祭，岂能在耶和华眼中蒙悦纳呢？"
²⁰ 摩西听见这话，便以为美。
摩西在此指引亚伦在这中断之后继续供职。患难当激发我们尽本分，而不是叫我们偏离本分。请观察（利 10:12），他对亚伦和他剩下的儿子说话。提到他们存留，这暗示：1. 亚伦当从神恩惠地为他存留另外两个儿子这一考虑中，在失去两个儿子之下得着安慰；他当为所余的存留感恩，他的众子并非全都死了；并以向神感恩为记，欢然继续他的职事。2. 神存留他们，当成为他们继续事奉他的约束，而不是叫他们偏离。这里四个祭司一同受膏，两个被取去，两个留下；所以那留下的两个当以加倍的小心和殷勤，在祭司的职事上填补那已去之人的空缺。如今，
I. 摩西重申他先前关于吃祭物之分所给的指示（利 10:12-15）。祭司不仅当学会在圣与俗之间分别（如他们已受教的，利 10:10），也当在他们所当吃的物中，分辨何为至圣、何为仅圣。所余归祭司的素祭部分是至圣的，所以当在会幕的院子里吃，惟有亚伦的儿子可吃（利 10:12,13）；但平安祭的胸和腿可以在会幕院子之外的任何体面之处吃，他们家中的女儿也可以同吃。素祭既附属于燔祭，便只是为神的荣耀而设；平安祭却是为促进人的喜乐和安慰而设；所以前者更为神圣，当更受敬重。这一分别祭司当仔细观察，谨防任何混乱。摩西并不假装为这差别提供任何理由，只引他的指示：因为耶和华所吩咐我的（利 10:13）。这已是足够的理由；他从主所领受的，都传给了他们（林前 11:23）。
II. 他查问一次似乎在这一场合所发生的、偏离了定例的情形：有一只山羊当献为百姓的赎罪祭（利 9:15）。而赎罪祭的律法是：若它的血被带进圣所（如为祭司所献的赎罪祭那样），肉便当在营外焚烧；否则便当由祭司在圣处吃（利 6:30）。此事的意思在此被解释（利 10:17）：祭司藉此担当会众的罪孽，即他们是那要为我们成为罪、神要将我们众人的罪孽归在他身上之那位的预表。如今这山羊的血并没有带进圣所，然而，看情形，它却在营外被焚烧了。此处请观察，1. 摩西向亚伦和他儿子因这一违规所发的温和责备。亚伦的儿子在此又被称为活着留下的（利 10:16），所以他们本当引以为戒；摩西向他们发怒。他虽是世上最谦和的人，看来也能发怒；当他以为神被违犯、被羞辱、祭司之职受危及，他便要发怒。然而请观察他待亚伦和他儿子何等温和，顾念他们眼前的苦难。他只告诉他们你们本当在圣所里吃这祭肉，却愿意听他们为自己所说的话，不愿刺伤那已被神所伤的人。
2. 亚伦为这错误所作的合理辩护。摩西把过错归在以利亚撒和以他玛身上（利 10:16），但他们所作的很可能是出于亚伦的指示，所以他为此辩解。他本可以辩称这是为会众献的赎罪祭，若是公牛，便当全然焚烧（利 4:21），那么如今既是山羊，为何不也如此？但看情形，这事在此时另有安排，所以他以他的苦难为借口（利 10:19）。请观察，（1.）他怎样论到苦难：有这样的灾祸临到我——如此悲痛之事，必贴近他的心，使它非常伤心。他是从人间挑选出来的大祭司，不能在穿上圣衣之时便脱去血肉之亲的情。他闭口不言（利 10:3），然而他的忧伤却如大卫那样被激动（诗 39:2）。当注意，人对苦难可以有深刻的感受，却同时仍真诚顺服神在苦难中的旨意。从未临到我的事，现在也料想不到的事。"我看见我的家败落，我的灵不能不消沉；神发怒时，我必心情沉重"——这样为苦难加重辞色是容易的，但少说为妙。（2.）他怎样以此作为他在赎罪祭上偏离定例的借口。他若吃，便只能在哀悼中、怀着忧愁的心而吃；这岂能蒙悦纳呢？他不辩称自己心忧愁无胃口，而说他怕不蒙悦纳。当注意，[1.] 蒙神悦纳，是我们在一切宗教事奉中——特别是在主的晚餐，那就是我们吃这赎罪祭之时——所当切慕、所当瞄准的大事。[2.] 世俗的忧愁是我们可蒙悦纳地尽圣职的极大拦阻，一方面因为它搅乱我们自己，使我们的车輪脱落，难以前行（撒上 1:7,8），另一方面因为它不讨神喜悦——神的旨意是要我们欢然事奉他（申 12:7）。哀恸者的饼被玷污了（何 9:4）。参玛 3:14。
3. 摩西在这辩护上的同意：他便以为美（利 10:20）。或许他认为这话为他们所作的提供了辩解。神已经 provision：那不可吃的可以焚烧。我们对本分的不合宜，若出于自然而非有罪，必得着极大的宽容；神要怜悯，不要祭祀。至少他认为这事大大减轻了过失；心灵固然愿意，肉体却软弱了。 神藉摩西表明他顾念他的本体。可见亚伦真诚地以蒙神悦纳为目标；凡存正直之心如此行的，必发现神并不严严地记念他所行的错。我们也不可严厉地批评每一个过失，当自己小心，恐怕也被引诱。
英文原文
Moses Angry with Eleazar and Ithamar (1490 BC)
¹² And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy:
¹³ And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded.
¹⁴ And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel.
¹⁵ The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded.
¹⁶ And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying,
¹⁷ Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
¹⁸ Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.
¹⁹ And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
²⁰ And when Moses heard that, he was content.
Moses is here directing Aaron to go on with his service after this interruption. Afflictions should rather quicken us to our duty than take us off from it. Observe (Le 10:12), He spoke unto Aaron and to his sons that were left. The notice taken of their survivorship intimates, 1. That Aaron should take comfort under the loss of two of his sons, from this consideration, that God had graciously spared him the other two, and that he had reason to be thankful for the remnant that was left, and all his sons were not dead, and, in token of his thankfulness to God, to go on cheerfully in his work. 2. That God's sparing them should be an engagement upon them to proceed in his service, and not to fly off from it. Here were four priests consecrated together, two were taken away, and two left; therefore the two that were left should endeavour to fill up the places of those that were gone, by double care and diligence in the services of the priesthood. Now,
I. Moses repeats the directions he had formerly given them about eating their share of the sacrifices, Le 10:12-15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (Le 10:10), but also to distinguish between that which was most holy and that which was only holy of the things that were to eat. That part of the meat-offering which remained to the priest was most holy, and therefore must be eaten in the courts of the tabernacle, and by Aaron sons only (Le 10:12,13); but the breast and shoulder of the peace-offerings might be eaten in any decent place out of the courts of the tabernacle, and by the daughters of their families. The meat-offerings, being annexed to the burnt-offerings, were intended only and wholly for the glory of God; but the peace-offerings were ordained for the furtherance of men's joy and comfort; the former therefore were the more sacred, and to be had more in veneration. This distinction the priests must carefully observe, and take heed of making any blunders. Moses does not pretend to give any reasons for this difference, but refers to his instructions: For so am I commanded, Le 10:13. This was reason enough; he had received of the Lord all that he delivered unto them, 1Co 11:23.
II. He enquires concerning one deviation from the appointment, which it seems had happened upon this occasion, which was this:—There was a goat to be sacrificed as a sin-offering or the people, Le 9:15. Now the law of the sin-offerings was that if the blood of them was brought into the holy place, as that of the sin-offerings for the priest was, then the flesh was to be burnt without the camp; otherwise it was to be eaten by the priest in the holy place, Le 6:30. The meaning of this is here explained (Le 10:17), that the priests did hereby bear the iniquity of the congregation, that is, they were types of him who was to be made sin for us, and on whom God would lay the iniquity of us all. Now the blood of this goat was not brought into the holy place, and yet, it seems, it was burnt without the camp. Now observe here, 1. The gentle reproof Moses gives to Aaron and his sons for this irregularity. Here again Aaron sons are said to be those that were left alive (Le 10:16), who therefore ought to have taken warning; and Moses was angry with them. Though he was the meekest man in the world, it seems he could be angry; and when he thought God was disobeyed and dishonoured, and the priesthood endangered, he would be angry. Yet observe how very mildly he deals with Aaron and his sons, considering their present affliction. He only tells them they should indeed have eaten it in the holy place, but is willing to hear what they have to say for themselves, being loth to speak to the grief of those whom God had wounded.
2. The plausible excuse which Aaron makes for this mistake. Moses charged the fault upon Eleazar and Ithamar (Le 10:16), but it is probable that what they did was by Aaron direction, and therefore he apologized for it. He might have pleaded that this was a sin-offering for the congregation, and if it had been a bullock it must have been wholly burnt (Le 4:21), and therefore why not now that it was a goat? But it seems it was otherwise ordered at this time, and therefore he makes his affliction his excuse, Le 10:19. Observe, (1.) How he speaks of affliction: Such things have befallen me, such sad things, which could not but go near his heart, and make it very happy. He was a high priest taken from among men, and could not put off natural affection when he put on the holy garments. He held his peace (Le 10:3), yet his sorrow was stirred, as David's, Ps 39:2. Note, There may be a deep sense of affliction even where there is a sincere resignation to the will of God in the affliction. "Such things as never befel me before, and as I little expected now. My spirits cannot but sink, when I see my family sinking; I must needs be heavy, when God is angry:" thus it is easy to say a great deal to aggravate an affliction, but it is better to say little. (2.) How he makes this an excuse for his varying from the appointment about the sin-offering. He could not have eaten it but in his mourning, and with a sorrowful spirit; and would this have been accepted? He does not plead that his heart was so full of grief that he had no appetite for it, but that he feared it would not be accepted. Note, [1.] Acceptance with God is the great thing we should desire and aim at in all our religious services, particularly in the Lord's supper, which is our eating of the sin-offering. [2.] The sorrow of the world is a very great hindrance to our acceptable performance of holy duties, both as it is discomposing to ourselves, takes off our chariot-wheels and makes us drive heavily (1Sa 1:7,8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, De 12:7. Mourner's bread was polluted, Ho 9:4. See Mal 3:14.
3. The acquiescence of Moses in this excuse: He was content, Le 10:20. Perhaps he thought it justified what they had done. God had provided that what could not be eaten might be burnt. Our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; and God will have mercy and not sacrifice. At least he thought it did very much extenuate the fault; the spirit indeed was willing, but the flesh was weak. God by Moses showed that he considered his frame. It appeared that Aaron sincerely aimed at God's acceptance; and those that do so with an upright heart shall find he is not extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted.
本章的故事，对利未律法的礼仪构成了一次令人伤痛的扰乱，正如金牛犊的事件扰乱了设立会幕的记载一样。此处记载：I. 亚伦的儿子拿答、亚比户的罪与死亡，利10:1、2。II. 亚伦在如此沉重的击打之下仍得安宁，利10:3。III. 关于丧葬与哀哭所颁的命令，以及众人的遵行，利10:4-7。IV. 命令祭司进会幕事奉时不可饮酒，利10:8-11。V. 摩西所尽的力，使他们尽管因这事而心绪激荡，仍能继续尽其职任，利10:12-20等。