서론
無標題
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.
1-2
Death of Nadab and Abihu (1490 BC)
拿答和亞比戶之死（主前1490年）
¹ 亞倫的兒子拿答、亞比戶各拿自己的香爐，盛上火，加上香，在耶和華面前獻上凡火，是耶和華沒有吩咐他們的。
² 就有火從耶和華面前出來，把他們燒滅，他們就死在耶和華面前。
此處：一、拿答和亞比戶所犯的大罪。我們必須稱之為大罪——無論在我們眼中看來多麼微不足道——因為從其刑罰可以明顯看出，這罪大大激怒了天上的神，而祂的審判我們確知是按照真理的。但他們的罪到底是甚麼？此處的全部記述是他們在耶和華面前獻上凡火，是耶和華沒有吩咐他們的（Le 10:1），Nu 3:4也是如此。1. 看來他們並沒有得到任何指示在此時燒香。確實，他們的受膏典禮昨日才完成，而作為祭司，在香壇前事奉是他們職務的一部分；但看來，這就職莊嚴之日的全部事奉都當由亞倫一人執行，因為他宰了祭牲（Le 9:8,15,18），他的兒子們只是協助他（Le 10:9,12,18）；因此只有摩西和亞倫進了會幕，Le 10:23。但拿答和亞比戶因新近升任的尊榮而驕傲，又急於立刻做他們職務中最高、最尊榮的部分，竟不顧這一日的事奉是特殊的、是由摩西特別指示的，他們未經吩咐，甚至未經摩西許可，就拿起自己的香爐，要進入會幕——他們覺得在門口侍候已經夠久了——並要燒香。這樣，他們所獻的凡火與異樣的香是一回事，後者在Ex 30:9中被明文禁止。我們可以設想，摩西保管著為此目的而預備的香（Ex 39:38），而他們未經他許可就行此事，沒有那當獻的香，只有普通的香——因此他們香的煙是從凡火而來的。神確實要求祭司燒香，但在此時，這是祂所未曾吩咐他們的；因此他們的罪行與烏西雅王相似，2Ch 26:16。祭司只當在掣籤輪到時才燒香（Lu 1:9），而在這時候，還沒有輪到他們。2. 他們既如此擅自燒香而不受命，難怪又犯了進一步的錯誤——他們沒有從壇上取火——那火剛從耶和華面前點燃，此後獻祭和燒香都必須使用這火（Re 8:5）——卻取了凡火，可能是煮平安祭牲肉所用的火，用來燒香；既不是聖火，就被稱為凡火；雖然沒有被明文禁止，但神沒有吩咐這事，這已足以構成罪行。因為（正如霍爾主教在此處精闢地觀察到的）「在事奉神的事上，偏離祂自己所設立的制度是危險的；我們所面對的神，有智慧規定祂自己的敬拜，有公義要求祂所規定的，並有能力報應祂所未規定的。」3. 燒香始終只由一位祭司一次執行，但他們卻要兩人一同進去。4. 他們行事魯莽急躁。有譯本說他們抓起自己的香爐，態度輕率，缺乏應有的敬畏和莊重：當眾民在耶和華的榮光面前俯伏於地時，他們卻以為自己職任的尊嚴可以使他們免於這樣的謙卑。他們被允許親近神所帶來的熟稔，滋生了他們對神聖威嚴的輕慢；如今他們既成了祭司，就以為可以隨心所欲了。5. 有理由懷疑他們行此事時是醉酒的，因為在此情形下頒布的律法（Le 10:8）就是證據。他們一直在享用平安祭和與之同獻的奠祭，因此頭腦輕浮，或至少心中因酒快樂；他們喝了就忘了律法（Pr 31:5），因而犯了這致命的過失。6. 無疑這是擅敢犯的罪；因為若是誤犯，他們可以享受剛制定的、連祭司也適用的律法之恩——獻贖罪祭，Le 4:2,3。但擅敢行事的人，藐視神的威嚴、權威和公義，那人總要被剪除，Nu 15:30。
二、這罪的可怕刑罰：就有火從耶和華面前出來，把他們燒滅，Le 10:2。這燒滅他們的火與先前燒盡祭物的火（Le 9:24）來自同一方向——這表明，若不是無限的憐憫找到了並悅納了贖價，公義本要怎樣對待一切有罪的百姓；若那火使百姓如此敬畏，這火更加如此。
-
請注意他們刑罰的嚴厲。（1）他們死了。難道只使他們像烏西雅那樣長大痲瘋，或像撒迦利亞那樣成為啞巴——而且都是在香壇旁——還不夠嗎？不；他們二人當場被擊殺。這罪的工價就是死。（2）他們突然死了，就在犯罪的當下，連喊一聲「主啊，憐憫我們！」的時間都沒有。神雖然對我們恆久忍耐，但有時對罪人行刑極速：判決迅速執行。擅敢犯罪的人給自己招致迅速的毀滅，公正地被剝奪了悔改的機會。（3）他們死在耶和華面前，即在遮掩施恩座的幔子前；因為連憐憫本身也不容自己的榮耀被褻瀆。在耶和華面前犯罪的人，也在祂面前死亡。被定罪的罪人被說成是在羔羊面前受折磨，表示祂不為他們代求，Re 14:10。（4）他們被火燒死，正如他們以火犯罪。他們輕看那從耶和華面前出來燒盡祭物的火，以為別的火也一樣好；如今神公正地讓他們感受他們所未敬畏之火的威力。照樣，那些不願被屬神恩典之火煉淨的人，無疑必被屬神烈怒之火所毀。那火並沒有像燒祭物那樣將他們燒成灰燼，甚至沒有燒焦他們的衣服（Le 10:5），而是像閃電一樣在一瞬間將他們擊斃；藉著同一種火的這些不同效果，神要表明這不是凡火，而是由全能者的氣所點燃的，Isa 30:23。（5）聖經兩次提及他們沒有留下兒女就死了，Nu 3:4, 1Ch 24:2。他們因擅敢而辱沒了神的名，神就公正地塗抹了他們的名，將他們引以為榮的尊榮塵封。
-
但耶和華為何如此嚴厲地對待他們？他們豈不是聖徒亞倫的兒子、摩西——天上所大蒙眷愛之人——的姪兒嗎？聖膏油豈不是彈在他們身上，作為神將他們分別歸己的記號嗎？他們豈不是在受膏的七天中殷勤侍候，謹守耶和華的吩咐——這豈不能贖此魯莽之罪嗎？他們是年輕人，在這些事奉上尚無經驗，這又是第一次犯罪，且是在升任的喜樂中所犯——這些豈不能作為藉口嗎？而且，再沒有人比他們更難被替代了：如今祭司有大量工作要做，祭司職分又限於亞倫和他的後裔；他只有四個兒子；若死了兩個，會幕的事奉人手就不夠了；若他們死時無子，亞倫的家就會衰微弱小，祭司職分就會因無繼承人而面臨失傳的危險。然而這一切考慮都不能為罪過開脫，也不能使犯罪者免刑。因為：（1）這罪大為加重。這是對摩西和藉摩西所賜之律法的公然藐視。迄今為止，凡是所做的，經上屢次明確記載他們都是照耶和華所吩咐摩西的而行；與此相對照，此處說他們行了耶和華沒有吩咐他們的——他們憑己意而行。神此時正在教導祂的百姓順服，凡事按規矩而行，如同僕人所當行的；因此祭司違反規矩、不順服命令，是如此大的惹怒，絕不能不加懲罰。他們的身分使他們的罪更加邪惡。亞倫的兒子——他的長子，神所選召作祂貼身侍從的——竟然犯下如此擅敢之舉，這是不可容忍的。在他們的罪中含有對神榮耀的輕蔑——那榮耀剛以火顯現——他們彷彿認為那火是多餘的，他們自己隨便弄一團火也一樣好。（2）他們的刑罰是制度初立時必要的公義。律法中屢次威脅這樣那樣的犯罪者必從民中被剪除；而此處神確實以行動解釋了這威脅。如今獻祭的律法剛剛制定，免得有人因這些律法涉及許多看似微不足道的細節而輕看它們，那些頭一個犯法的人便如此受罰——作為對其他人的警戒，並表明神在敬拜的事上何等嫉邪。這樣祂放大律法，使律法為尊；並讓祂的祭司知道，關於他們的律法中屢次出現的警告——他們當如此行免得死亡——不是空洞的嚇唬，而是對他們危險的正當警告——若他們懈怠地做主的工。無疑，這一開始的示範性審判後來防止了許多偏差。照樣，亞拿尼亞和撒非喇在擅敢向剛降下如火的聖靈說謊時也受了刑罰。（3）正如百姓在道德律頒布之後隨即陷入偶像崇拜，顯示了律法的軟弱和不能除罪；照樣這些祭司的罪和刑罰也顯示了那祭司制度從一開始就不完全，無力保護任何人免受神烈怒之火——除非作為基督祭司職分的預表；而在基督執行其職分時，從來沒有、也不可能有任何偏差或失誤。
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)
為拿答和亞比戶哀悼（主前1490年）
³ 摩西對亞倫說：「這就是耶和華所說的：『我在親近我的人中要顯為聖；在眾民面前，我要得榮耀。』」亞倫就默默不言。
⁴ 摩西召了亞倫的叔父烏薛的兒子米沙利、以利撒反來，對他們說：「上前來，把你們的親屬從聖所前擡到營外。」
⁵ 於是二人上前來，把他們穿着內袍擡到營外，是照摩西所吩咐的。
⁶ 摩西對亞倫和他的兒子以利亞撒、以他瑪說：「不可蓬頭散髮，也不可撕裂衣裳，免得你們死亡，又免得忿怒臨到全會眾；只要你們的弟兄以色列全家為耶和華所起的火哀哭。
⁷ 你們也不可出會幕的門，恐怕你們死亡，因為耶和華的膏油在你們身上。」他們就照摩西的話行了。
我們可以設想，當拿答和亞比戶被擊殺時，周圍的人都被驚恐抓住，每一張臉都和他們的一樣發黑。無疑，極大的驚恐攫住了他們，他們都充滿了混亂；但無論別人如何，摩西是鎮定的，他知道自己所說所做的，不像大衛在類似情況下那樣不高興（撒下6:8）。雖然這觸及了他非常敏感之處，是他所知最大喜樂之一的可怕打擊，但他仍保持了自己靈魂的自主，並留心在聖所中維持良好的秩序和應有的端莊。
I. 他設法安撫亞倫，使他在這悲傷的安排下保持好的心境（Le 10:3）。摩西是為患難而生的兄弟，他以自己的榜樣教導我們，以合時的勸勉和安慰來扶助軟弱的人，勉勵灰心的人。請注意：
1. 摩西在這個場合向他可憐的哥哥所說的：這就是耶和華所說的。注意，在患難中最能使人安靜的意念，是從神的話語中汲取的。如此這般耶和華說了，我們不可反駁。又當注意，在神一切的旨意中，觀察聖經的應驗是好的，將神的話語和他的作為對照來看；我們若這樣做，就會發現二者之間有着令人讚嘆的和諧與一致，彼此解釋、互相闡明。但，(1.) 神在哪裏說過這話？我們找不到完全相同的話；但要旨如此的神說過（出19:22）：*親近耶和華的祭司要自潔，免得耶和華忽然出來擊殺他們。*誠然，他律法的整個精神和要旨都說了這話——既是聖潔的神、至高的主，他必須總以聖潔和敬畏來敬拜，並嚴格按照他自己的指定；若有人與他戲耍，是自尋危險。有許多話都是這個要旨，如出29:43,44，34:14，Le 8:35。(2.) 神說了甚麼？就是這話（願主藉恩典向我們眾人的心說！）——*我在親近我的人中要顯為聖，在眾民面前我要得榮耀。*注意：*第一，*每逢我們敬拜神，我們就像屬靈的祭司一樣親近他。這個意識當使我們在一切敬拜之舉中非常敬畏和認真，因為在其中我們就近神、站在他面前。*第二，*我們親近神時，當使他為聖——就是稱頌他的聖潔，以相信我們所事奉的神是聖潔的神、完全無瑕、超越一切完美的態度來履行每一項宗教操練（賽8:13）。第三，我們使神為聖時就是榮耀他，因為他的聖潔就是他的榮耀；當我們在莊嚴的聚會中使他為聖，我們就在眾民面前榮耀他——承認我們自己對他榮耀的信仰，並渴望別人也為之感動。*第四，*神若不被我們所聖化、所榮耀，他就要在我們身上被聖化、被榮耀。他必報應那些以輕慢待他而褻瀆他聖名的人。他的租若不繳，就要被扣押。(3.) 但這與當前的事有何關係？這裏有甚麼能使亞倫安靜的呢？有兩件事：[1.] 這必使他沉默——他的兒子們該死；因為他們被從百姓中剪除，正是因為沒有使神為聖、沒有榮耀神。必要的公義之舉，無論對當事人而言看似多麼嚴厲，都不可抱怨，而當順服。[2.] 這必使他滿足——他兒子的死增進了神的尊榮，而他公正的審判必因此永世受敬仰。
2. 這在他身上產生了甚麼好的效果：亞倫就默默不言——這就是說，他在這悲傷的旨意中忍耐地順服了神聖的旨意，他默然無聲，不開口，因為這是神做的。他本有話要抱怨（正如失喪者自以為有權說的），但他明智地抑制了，用手捂口，一言不發，因為他恐怕在心裏火熱之際用舌頭犯罪。注意：(1.) 當神為罪管教我們或我們的人時，我們的本分是在管教之下沉默——不可與神爭論、審問他的公義、或指控他愚妄，而當默認神所做的一切；不僅忍受，更接受罪孽的刑罰，並如以利在一個與此類似的情況下所說的：這是出於耶和華，願他憑自己的旨意而行（撒上3:18）。若我們的兒女得罪了神（如比勒達所言，伯8:4），他就把他們因過犯拋棄——雖然想到我們所愛的兒女竟成了神烈怒的兒女，心必悲痛——但我們當敬畏神的公義，對他的作為不提異議。(2.) 要使一個蒙恩的心在患難下安靜，最有效的理由是來自神榮耀的意念；這使亞倫沉默了。誠然，他因這嚴厲的執行而在安慰上有所損失，但摩西已給他指出：神在他的榮耀上有所得着，因此他無話可反對：神若被尊為聖，亞倫就滿足。他斷不至於寧可尊榮他的兒子過於神，也不至於為了保全家族名譽而願意神的名、殿或律法遭受羞辱或輕蔑。不；如今正如在金牛犢的事件中一樣，利未不承認弟兄，不認識兒女；因此他們要將你的典章教訓雅各，將你的律法教訓以色列（申33:9,10）。牧者和他們的家人有時遭受嚴峻的試煉，好使他們成為信徒忍耐和順服神的榜樣，並能以自己所受的安慰去安慰別人。
II. 摩西下令處理屍體的事。他們不宜留在倒下的地方；然而他們自己的父親和弟兄——這悲慘悲劇的驚愕旁觀者——不敢動手抬他們，甚至不敢去看是否還有氣息；他們不可從手頭上的大工中被轉移，也不可失去資格。任憑死人埋葬他們的死人，但他們必須繼續他們的事奉；這就是說：「若沒有別人做，寧可死人不得埋葬，也不可那些蒙神呼召的人放下為神當做的工。」但摩西照料了這事——他們雖然在犯罪時被公義的手擊殺，卻當被合宜地埋葬，事也如此成了（Le 10:4,5）。1. 他們最近的親屬被派做這事——他們父親的堂兄弟，此處列名，他們會以溫情和敬意來盡此責。他們只是利未人，若沒有特別的命令，即使在這樣的情況下也不可進入聖所。2. 他們把屍體擡到營外焚燒——他們如此遠離在敬拜之所或其院內埋葬的做法（按我們現代的習俗），雖然他們死在那裏，卻不在營的範圍內埋葬死人；正如後來他們的墓地也在城外。帳幕紮在營的中間，所以他們不能不經過一個營的方陣就把這些死去的祭司擡到墳地去；無疑這對百姓是一個極其敬畏感人的場面。拿答和亞比戶的名字在他們中間已經非常偉大和尊榮；沒有人比他們更常被談論，也沒有人更被期望在承接聖職的日子之後公開露面，接受群眾的尊榮和奉承——群眾總是崇拜初升的太陽；僅次於年邁即將退去的摩西和亞倫，拿答和亞比戶（他們曾與神同在山上，出24:1）被視為天的大寵兒、百姓的盼望；而如今突然之間——當消息幾乎還沒到他們耳中——就看見他們兩人被擡出去死了，身上帶着神烈怒的明顯痕跡，作為神公義的祭物，他們不能不呼喊：誰能在耶和華這聖潔的神面前侍立呢？（撒上6:20）。3. 他們穿着內袍——就是他們剛穿上、也許引以為榮的祭司袍——被擡出去（大概也如此埋葬）。這樣，神公義的不偏不倚被宣告，所有百姓都知道連祭司的衣服也不能保護犯罪者免受神的烈怒。而且很容易推論：「他們犯了罪尚且不能逃脫，我們能指望不受罰嗎？」祭司的衣服這麼快成了壽衣，可能暗示律法是惹動忿怒的，也暗示在時間的進程中，那祭司制度本身也將在主耶穌的墳墓中被廢除和埋葬。
III. 他指示了哀悼的事。
1. 祭司不可哀悼。亞倫和他存活的兩個兒子，雖然心裏悲傷，卻不可在這悲傷的場合使用任何外表的哀悼表示，甚至不可從會幕門口跟隨屍體一步（Le 10:7）。後來禁止大祭司為任何親友的死使用哀悼儀式，即使是父母也不可（Le 21:11）；但同時允許一般祭司為近親哀悼（Le 21:2,3）。但在這裏，亞倫和他的兒子都被禁止，因為：(1.) 他們如今正在實際侍候、做一項大工，這工絕不可停止（尼6:3）；他們對神的侍候當優先於對最近親屬的敬意，一切事奉當讓位於他們供職的事奉——這大大有助於神的尊榮。他們當藉此表明，他們對自己的神和工作比對世上最好的朋友有更大的珍視和愛慕；正如基督所做的（太12:47,48）。我們由此受教，當在聖潔的本分中事奉神時，當盡可能保持心思專注和投入，不可讓世俗的思想、憂慮或情感使之分心。讓我們總是不被分心地事奉主。(2.) 他們的弟兄因過犯被神親手剪除，所以他們不可為他們哀悼，免得似乎贊同那罪或質疑神刑罰的公義。他們不當為自己的損失哀嘆，而當完全用於贊同那判決、認可其公正。注意，神榮耀的公共事務當比我們任何私人的情感更靠近我們的心。請注意，摩西如何以懼怕來使他們順服，高舉刑杖來止住他們的哭泣（Le 10:6）：免得你們死亡，又免得忿怒臨到全會眾——他們可能因你們的不敬、不順從和不受約束的情感而受苦；又說（Le 10:7）免得你們死亡。請看我們當如何利用神對別人的審判：我們當加倍警惕自己，免得我們也照樣滅亡。別人的死——尤其是突然的死——不當激起我們的激情，而當使我們進入對神的聖潔敬畏、對一切罪的謹慎分離、以及對自己死亡的認真期望。給他們的理由是：因為耶和華的膏油在你們身上——你們當以喜樂的心盡職分來謹慎保守這膏油的尊榮。注意，那些蒙恩受了膏抹的人，不當以屬世俗的憂愁——那叫人死的——來攪擾自己。無疑，亞倫和他的兒子在如此非常的情況下抑制過度的悲傷是非常困難的，但理性和恩典制服了激情，他們以順服的忍耐承受了這患難：他們就照摩西的話行了，因為他們知道那是神的話。有福的是那些這樣使自己服在神的治理之下、又使自己的激情服在自己治理之下的人。
2. 百姓當哀悼：*只要以色列全家為耶和華所起的火哀哭。*會眾當哀悼——不僅為失去祭司，更為在其中顯明的神的不悅。他們當為所起的火哀哭，好使火不再進一步蔓延。亞倫和他的兒子有過分受這旨意影響的危險，所以被禁止哀悼；以色列家有過少受影響的危險，所以被命令哀悼。照樣，天然的感情當總被恩典所治理——按其需要而被約束或放寬。
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)
祭司的警戒（主前 1490 年）
⁸ 耶和華曉諭亞倫說：
⁹ 你和你兒子進會幕的時候，清酒、濃酒都不可喝，免得你們死亡：這要作你們世世代代永遠的定例：
¹⁰ 使你們可以將聖的、俗的、潔淨的、不潔淨的，分別出來；
¹¹ 又使你們可以將耶和華藉摩西曉諭以色列人的一切律例，教訓他們。
亞倫向來留心聽從神藉摩西對他所說的話，如今神格外尊榮他，親自直接對他說話（Le 10:8）：耶和華曉諭亞倫。這更是因為如今所要說的話，亞倫或許從摩西口中聽來會覺得冒犯，好像摩西懷疑他是貪食好酒的人；我們何等容易將警戒當作指控而心生怨恨；所以神親自對他說：你們進會幕的時候，不可喝清酒濃酒，而且這是在冒生命危險，免得你們死亡（Le 10:9）。他們或許已經在拿答和亞比戶身上看到了醉酒的惡果，所以當以此為鑑。請留意，1. 禁令本身：不可喝清酒濃酒。在別的時候他們可以喝（並不要求每個祭司都作拿細耳人），但在事奉的時期內則被禁止。這也是以西結聖殿的律法之一（結 44:21），照樣，福音的工人也被要求不因酒滋事（1Ti 3:3）。請注意，醉酒在任何人身上都是惡事，但在傳道人身上尤為可恥、為害尤烈，因為他們在一切人中理當有最清醒的頭腦和最清潔的心。2. 違背禁令的刑罰：免得你們死亡；免得你們在醉酒中死亡，以致那日子就如同網羅忽然臨到你們（Lu 21:34）。或者「免得你們行那使你們被神剪除的事」。我們時刻處在死亡的危險中，這當激勵我們謹慎自守（1Pe 4:7）。可惜這竟被用來放縱情慾，正如那些人辯稱：我們就喫喝吧，因為明天要死了。3. 這條禁令的理由。他們必須保持清醒，否則不能妥善履行職責；他們將有因酒犯錯的危險（賽 28:7）。他們務必保持清醒，（1）使他們在事奉時能自己分辨何為聖、何為俗，絕不可將二者混淆（Le 10:10）。主的僕人當在聖與不聖之間加以區分，無論是事物還是人，好叫他們能將寶貴的和下賤的分別出來（Jer 15:19）。（2）使他們能教導百姓（Le 10:11），因為這也是祭司職分的一部分（De 33:10）；而沉溺於醉酒的人極不配教導百姓神的律例，因為隨從肉體活着的人對聖靈的事不可能有親身的經歷，也因為這樣的教師一手建造，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)
摩西向以利亞撒和以他瑪發怒（主前 1490 年）
¹² 摩西對亞倫和他剩下的兒子以利亞撒、以他瑪說：你們就拿素祭中剩下的，在耶和華火祭中不帶酵地喫，在壇旁，因為這是至聖的。
¹³ 你們要在聖處喫，因為這在耶和華的火祭中，是你和你的子孫當得的分：因為我是這樣被吩咐的。
¹⁴ 搖的胸和舉的腿，你們要在潔淨的地方喫；你和你的兒女都可以同喫；因為這是你和你子孫當得的分，是從以色列人平安祭中賜給你們的。
¹⁵ 舉的腿、搖的胸，他們要與那些火祭的脂油一同帶來，在耶和華面前作為搖祭搖一搖；這要歸給你和你的子孫，永遠為定例，正如耶和華所吩咐的。
¹⁶ 當下摩西切切地尋找那隻作贖罪祭的公山羊，誰知已經焚燒了；他便向亞倫剩下活着的兒子以利亞撒、以他瑪發怒，說：
¹⁷ 這贖罪祭既是至聖的，神又賜給你們，叫你們擔當會眾的罪孽，在耶和華面前為他們贖罪，你們為何不在聖所喫呢？
¹⁸ 看哪，這祭牲的血並沒有帶進聖所裏去；你們本當照我所吩咐的，在聖所裏喫這祭肉。
¹⁹ 亞倫對摩西說：看哪，今天他們在耶和華面前獻了贖罪祭和燔祭；又有這樣的災禍臨到我：我若今天喫了贖罪祭，耶和華豈能看為美呢？
²⁰ 摩西聽見這話，便以為美。
此處摩西指導亞倫在事奉被打斷之後繼續下去。患難當激發我們盡本分，而不是使我們離開本分。請留意（Le 10:12），他對亞倫和他所剩下的兒子說話。這裏提到他們的存活暗示，1. 亞倫當在喪失兩個兒子的痛苦中得着安慰，因為神恩慈地為他存留了另外兩個；他當為所留下的餘數感恩——他的兒子並非全都死了——並以感恩的心繼續歡歡喜喜地事奉。2. 神存留他們，當成為他們繼續事奉的動力，而不是使他們離開。此處有四個祭司一同受膏，兩個被取去，兩個存留；因此存留的兩個當格外用心殷勤，以雙倍的謹慎和努力去填補那兩個離去之人的空缺。如今，
I. 摩西重申先前關於喫他們當得之祭物份額的指示（Le 10:12-15）。祭司不但要學會在聖與不聖之間加以區分——這是他們先前已受教的（Le 10:10）——還要在他們所當喫的物中，區分何為至聖、何為僅為聖。歸給祭司的那部分素祭是至聖的，因此要在會幕的院子裏喫，而且只有亞倫的子孫（男丁）可以喫（Le 10:12,13）；但平安祭的胸和腿可以在會幕院子以外任何端莊的地方喫，他們家族的女兒也可以喫。素祭既是附屬於燔祭的，就完全是為神的榮耀而設；但平安祭是為增進人的喜樂和安慰而設；因此前者更為神聖，更當受尊崇。祭司當仔細遵守這區分，謹防任何混亂。摩西並不假裝為這區分提出任何理由，而是引用他的指示：因為我是這樣被吩咐的（Le 10:13）。這已經夠了；他從主所領受的，都傳授給了他們（1Co 11:23）。
II. 他查問了一次偏離條例的情形——這事似乎是在這個場合發生的，即：有一隻山羊要作百姓的贖罪祭獻上（Le 9:15）。而贖罪祭的條例是：若贖罪祭的血帶進了聖所（如為祭司所獻的贖罪祭那樣），祭肉就要在營外焚燒；否則就當由祭司在聖所裏喫（Le 6:30）。這條例的意義在此加以解釋（Le 10:17）：祭司藉此擔當會眾的罪孽，即他們是那將為我們成為罪、神要將我們眾人的罪孽都歸在祂身上之主的預表。如今這山羊的血並沒有帶進聖所，然而它似乎已在營外焚燒了。請留意，1. 摩西對亞倫和他兒子在這一不合規矩之事上所給的溫和責備。這裏亞倫的兒子又被稱為剩下活着的（Le 10:16），所以他們本當引以為戒；摩西向他們發怒。他雖然是世上最謙和的人，卻也會發怒；當他以為神被違背、被褻瀆，祭司的職分瀕臨危險時，他就發怒。然而請看他待亞倫和他兒子是多麼溫和，顧念他們目前的苦境。他只是告訴他們你們本當在聖所裏喫這祭肉，卻樂意聽他們為自己辯解，不願再加添神所擊傷之人的憂傷。
2. 亞倫為這個過失所作的似乎合理的辯解。摩西將過失歸在以利亞撒和以他瑪身上（Le 10:16），但他們所行的很可能是出於亞倫的指示，因此亞倫為此辯護。他本可以辯稱這是為會眾所獻的贖罪祭，若獻的是公牛，就當全然焚燒（Le 4:21），那麼如今既是山羊，為何不可如此？但看來這次的情形另有安排，所以他以自己的苦難為藉口（Le 10:19）。請留意，（1）他怎樣論到苦難：有這樣的災禍臨到我——這樣悲痛的事，不能不刺透他的心，使他深感不安。他是從人間挑選出來的大祭司，穿上聖衣時不能丟棄天然的感情。他默然不語（Le 10:3），然而他的憂愁卻被攪動，如同大衛那樣（詩 39:2）。請注意，即使真誠順服神在苦難中的旨意，仍可能對苦難有極深的感受。「這樣的事從前未曾臨到我，如今我也萬萬料想不到。我看見自己的家敗落，我的精神怎能不消沉；神發怒時，我怎能不沉重」——這樣要說多少話來加重一個苦難是容易的，但少說更好。（2）他怎樣以這苦難作為偏離贖罪祭條例的藉口。他若不是在悲哀中、帶着憂傷的靈，就不能喫這祭肉；這樣能蒙悅納嗎？他不是辯稱自己心中充滿憂愁，沒有胃口，而是恐怕這祭不能蒙悅納。請注意，[1] 在神面前蒙悅納，是我們在一切宗教事奉中——特別是在主的晚餐中，那是我們喫贖罪祭——當渴慕和追求的頭等大事。[2] 屬世的憂愁是我們可蒙悅納地履行聖潔本分的一大攔阻，既因它擾亂我們的心，使我們的車輪脫落，行路艱難（1Sa 1:7,8），又因它不討神的喜悅，神的旨意是要我們歡歡喜喜地事奉祂（De 12:7）。悲哀人的餅是被污染的（Ho 9:4）。參見 Mal 3:14。
3. 摩西對這辯解的認可：他便以為美（Le 10:20）。或許他認為這證明了他們所作的是對的。神已規定，不可喫的可以焚燒。當我們因天然的而非有罪的原因而不適宜盡本分時，神必大加體恤；神要的是憐憫，不是祭物。至少他認為這極大地減輕了過失；心靈固然願意，肉體卻軟弱了。神藉着摩西表明祂顧念他的體質。亞倫顯然真誠地以求神的悅納為目標；那些以正直的心如此行的人，必發現祂不至於按我們的過犯來究察。我們也不可苛刻地評斷別人的每一個失誤，當自己小心，恐怕也被引誘。
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.
本章的記載對利未律法的典章而言，是一個令人痛心的中斷，正如金牛犢的事件打斷了豎立會幕的記述一樣。本章內容如下：一、亞倫的兒子拿答和亞比戶的犯罪與死亡，Le 10:1,2。二、亞倫在這沉重的打擊之下默默無言，Le 10:3。三、關於殯葬和哀悼的吩咐及其遵行，Le 10:4-7。四、吩咐祭司進會幕供職時不可飲酒，Le 10:8-11。五、摩西關心確保他們繼續辦理職務，不因這事件所引起的震動而停頓，Le 10:12-20等。