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英文原文
Enough had been done in the chapter before to quash all pretensions of the families of the tribe of Levi that would set up in competition with Aaron, and to make it appear that Aaron was the head of the tribe; but it seems, when that matter was settled, the princes of the rest of the tribes began to murmur. If the head of a tribe must be a priest, why not the head of some other tribe than that of Levi? He that searches the heart knew this thought to be in the breast of some of them, and before it broke out into any overt act graciously anticipated it, to prevent bloodshed; and it is done by miracle in this chapter, not a miracle of wrath, as before, but of grace. I. The matter is put upon trial by the bringing of twelve rods, one for each prince, before the Lord, Nu 17:1-7. II. Upon trial, the matter is determined by the miraculous blossoming of Aaron's rod, Nu 17:8,9. III. The decision of the controversy is registered by the preservation of the rod, Nu 17:10,11. IV. The people acquiesce in it with some reluctance, Nu 17:12,13.
1-13
The Blossoming of Aaron's Rod (1490 BC)
亞倫杖開花（主前1490年）
¹ 耶和華對摩西說：
² 「你要曉諭以色列人，叫他們每人按著他們祖宗的家室，就是按著他們各宗族的首領，取一根杖，共取十二根；你要按著各人的名字，寫在各人的杖上。
³ 並要將亞倫的名字寫在利未的杖上，因為各族長的杖必有一根。
⁴ 你要把這些杖存在會幕內，法櫃前，我與你們相會之處。
⁵ 後來我所揀選的那人，他的杖必發芽；我必使以色列人向你們所發的怨言止息，不再達到我耳中。」
⁶ 於是摩西曉諭以色列人，他們的首領就把杖交給他，按著各宗族的首領，每首領一根，共十二根；亞倫的杖也在其中。
⁷ 摩西就把杖存在耶和華面前，在法櫃的帳幕內。
在此我們看見：一、為每一個支派取一根杖的命令（這尤其含有深意，因為這裏譯作「杖」的字，有時也指「支派」，如民三十四13即為顯例），好使神藉著特行的奇事，顯明祂已將祭司的尊榮賜給了誰。1. 看來祭司的職分是值得追求、值得爭取的尊位，連各支派的首領也不例外。事奉神乃是極大的尊榮，連最偉大的人也配得。然而他們爭奪這職分，或許更著眼於隨職位而來的利益和權勢，而非其中神聖屬天的成分。2. 看來也是這樣：儘管已經行了許多事來確立這事，仍有人隨時伺機要與之爭競。他們不甘順服神的設立，卻要結黨反對。他們與神爭奪治理之權；問題在於誰的旨意要立定。神要掌權，以色列卻不肯受治；這就是爭端所在。3. 這是神恩典的明證：祂既行了種種奇事懲罰罪惡，仍願再特行一件奇事來防止罪惡。神已有效地安排，使頑梗的人無可推諉，使各人的口都被塞住。以色列人極易向神、向他們的官長發怨言。「如今」，神說，「我必使以色列人所發的怨言止息（民十七5）。若有什麼能說服他們，他們就必被說服；若這不能說服他們，就沒有什麼能了。」這對他們而言，正如基督所說先知約拿的神蹟（即祂自己的復活）對那世代的人一樣，是將要賜給他們關乎祂使命的最高證據。所給的指示是：（1）當取十二根杖或棍進來。這些杖大概不是現從樹上砍下來的，否則奇事就不會這樣大；而是首領們素常用作權柄標記的杖（民二十一18曾提及），是又舊又乾、毫無汁液的杖，而且大概都是杏木所作。看來杖總共只有十二根，連亞倫的在內，因為利未既算在內，以法蓮和瑪拿西就在「約瑟」的名下合為一支。（2）每個首領的名字當寫在自己的杖上，使各人認得自己的，以免爭論。寫下文字常常是防止紛爭的好辦法，因為凡寫下的都可以作為憑據。（3）當在法櫃前、就是約櫃之前存放一夜；約櫃連同其施恩座，是神與他們同在的象徵、憑據或見證。（4）他們當期待——而且神已事先告訴了他們——神所揀選歸祭司職分的那支派或首領的杖必發芽開花（民十七5）。事先告訴他們是必要的，好表明這事並非出於偶然，而是出於神的旨意和定規。
二、照樣預備了那些杖。首領們把杖拿來，其中有人或許滿心盼望揀選會落在自己身上，他們全都以為能與亞倫競爭、能作祭司職分的候選人，就已經是極大的尊榮（民十七7）；摩西就把杖存在耶和華面前。他並沒有反對說這事早已定妥，要說服那些非到萬般頑梗不肯折服的人已經作得夠多了。他也沒有自己出面裁決這爭端——雖然這事本可輕易辦成；他也沒有說，向情願瞎眼的百姓提供滿足是徒勞無功的。然而神既定意如此，他就盡了自己的本分，將這案子陳明在耶和華面前——這是雙方同意所上訴的對象——並將此事交託給祂。
⁸ 第二天，摩西進法櫃的帳幕去；看哪，利未族亞倫的杖已經發了芽，生了花苞，開了花，結了熟杏。
⁹ 摩西就把所有的杖從耶和華面前拿出來，給以色列眾人看；他們看見了，各人就把自己的杖拿去。
¹⁰ 耶和華對摩西說：「把亞倫的杖還放在法櫃前存留，給背叛之子留作記號；你這樣就使他們向我發的怨言止息，免得他們死亡。」
¹¹ 摩西就這樣行；耶和華怎樣吩咐他，他就怎樣行了。
¹² 以色列人對摩西說：「看哪，我們死啦，我們滅亡啦，我們都滅亡啦。
¹³ 凡挨近耶和華帳幕的，就必死：我們都要這樣死盡嗎？」
在此看見：一、藉奇事對祭司職分之爭所作的最終裁決（民十七8-9）。那些杖從存放它們的至聖所拿出來，當眾陳列在百姓面前；當其餘所有的杖仍照舊不變時，唯獨亞倫的杖由一根枯木變成了活的枝子，發了芽，開了花，結了熟杏。有的地方有苞，有的地方有花，有的地方有果，同時並存。這是奇事，除去了任何欺詐的嫌疑——彷彿摩西在夜間偷偷把亞倫的杖取去，換上一根活的杏樹枝子；因為沒有任何普通的枝子能同時具有苞、花、果。如今，
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這是向百姓明明的指示：亞倫蒙選為祭司，而非其他任何支派的首領。這樣他與他們分別出來，顯明是天上特別賜福的對象——這福氣有時在無人栽種、無人澆灌之處仍賜下增長。霍爾主教（Bishop Hall）在此處觀察到，結果子是蒙神呼召最好的證據，神所栽種的植物、從其上折下的枝條，都必茂盛。見詩九十二12-14。主所栽的樹，雖看似枯木，卻滿了汁漿。
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這是一個恰當的記號，用以預表祭司職分本身——這職分藉此得以向亞倫確認。（1）它當為結實、能造就神的教會。它所結的不僅是花，更是杏子；因為祭司職分不僅為尊榮亞倫而設，更為賜福以色列而設。照樣，基督設立祂的使徒和傳道人，是要他們去結果子，並使他們的果子長存（約十五16）。（2）當有祭司的承續。這裏不僅有現今的杏子，還有苞和花，應許將來有更多。照樣，基督已在祂的教會中安排，使一個後裔世世代代事奉祂。（3）然而這祭司職分並非永存，到了時候，必像樹的枝子和花朵一樣衰殘枯萎。杏樹的開花被列為老邁的記號之一（傳十二5）。這特徵早已加在摩西的祭司職分上，它不久就變舊，快歸無有了（來八13）。
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這是基督與祂祭司職分的預表和影像：因為祂就是那人，那苗裔，要在祂的寶座上作祭司，正如接下去所言（亞六12）；祂要在神面前長起來，像這根杖在約櫃前一樣，如嫩芽，像出乾地的根（賽五十三2）。
二、這裁決的記錄，就是將杖保存在法櫃前——in perpetuam rei memoriam（為永遠的記念，民十七10-11）。那些苞、花和果子大概持續新鮮；那在一夜之間使它們發出的神聖大能，也使它們歷久不衰，至少在作為對付背叛者的記號所必需的期間內如此。所以這是一件長存的奇事，其持續本身即為其真實性無可辯駁的證據。就是神所栽之樹的葉子也不枯乾（詩一3）。這根杖被保存下來，像那些香爐一樣，為要止息他們的怨言，免得他們死亡。當注意：1. 神在一切作為中——或施恩或降罰，以及在這些事的記念物中——其目的都是要除掉罪、防止罪。這些事所以行、所以寫，是要叫我們不犯罪（約壹二1）。基督顯現，為要除掉罪。2. 神為除掉罪所作的一切，都是出於對我們的真實恩慈，使我們不致死亡。祂所給的一切苦口之藥，所採用的一切嚴厲手段，都是為醫治一種若不如此必致命的疾病。霍爾主教在此觀察到，法版、嗎哪的罐子和亞倫的杖，都一同保存在約櫃裏或約櫃周圍（使徒把這三樣一同提及，來九4），為要向後世顯明古教會是怎樣受教導、得餵養、被治理的；他由此推論，教會的教義、聖禮和治理，在神眼中何等寶貴，在我們眼中也當如此。摩西的杖曾用來行了許多奇事，卻未見被保存，因為保存它不過滿足人的好奇心而已；但亞倫的杖既隨帶其奇事，就被小心保存，因為它對說服人的良心、止息關於祭司職分的一切爭論、並堅固神以色列民對其制度的信心，都有長久的用處。基督為造就人所設的聖禮，與人為迷信所發明的遺物，其分別正在於此。
三、百姓因此所發的呼聲（民十七12-13）：看哪，我們死啦，我們滅亡啦，我們都滅亡啦。我們都要這樣死盡嗎？這話可視為：1. 一群發怨言之民的言語，他們與神的刑罰相爭，而這刑罰原是他們因自己的驕傲和頑梗所招來的。他們似乎絕望地說話，彷彿神是個嚴厲的主人，專找機會對付他們，處處找把柄與他們爭鬧，以致他們若有絲毫偏離，若有絲毫越界，就必死、必滅亡、必全都滅亡，卑鄙地暗示神總不會滿足，直到將他們全都滅盡、使他們死盡方休。這樣看來，他們就像網中的野牛，滿了耶和華的烈怒（賽五十一20），因為神強過他們、他們不得不屈服而滿心憤恨——他們屈服，不過是因為無可奈何。當注意，在受苦時向神發怨言，在患難中越發得罪，是極邪惡的事。我們若死、若滅亡，當歸咎於自己，罪責在我們自己頭上。或：2. 一群悔改之民的言語。許多解經家將此視為他們順服的表示：「如今我們看見，神的旨意是要我們保持距離，我們若越過所定的界限就近，必自取滅亡。我們順服神在這制度中的旨意；我們不再相爭了，免得我們都滅亡」；他們也請摩西為他們代求，免得他們都被死所滅。這樣，目的就達到了，神在這事上完全止息了他們的怨言，此後他們就順服了。當注意，神施行審判時必得勝，遲早必迫使最頑梗的反對者承認自己的愚昧，並承認他們所狂妄對待的那位是超越他們的。Vicisti Galilæe——加利利人哪，你征服了！
英文原文
The Blossoming of Aaron's Rod (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod.
³ And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers.
⁴ And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you.
⁵ And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.
⁶ And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods.
⁷ And Moses laid up the rods before the LORD in the tabernacle of witness.
Here we have, I. Orders given for the bringing in of a rod for every tribe (which was peculiarly significant, for the word here used for a rod sometimes signifies a tribe, as particularly Nu 34:13), that God by a miracle, wrought on purpose, might make it known on whom he had conferred the honour of the priesthood. 1. It seems then the priesthood was a preferment worth seeking and striving for, even by the princes of the tribes. It is an honour to the greatest of men to be employed in the service of God. Yet perhaps these contended for it rather for the sake of the profit and power that attended the office than for the sake of that in it which was divine and sacred. 2. It seems likewise, after all that had been done to settle this matter, there were those who would be ready upon any occasion to contest it. They would not acquiesce in the divine appointment, but would make an interest in opposition to it. They strive with God for the dominion; and the question is whose will shall stand. God will rule, but Israel will not be ruled; and this is the quarrel. 3. It is an instance of the grace of God that, having wrought divers miracles to punish sin, he would work one more on purpose to prevent it. God has effectually provided that the obstinate shall be left inexcusable, and every mouth shall be stopped. Israel were very prone to murmur both against God and against their governors. "Now," said God, "I will make to cease from me the murmurings of the children of Israel, Nu 17:5. If any thing will convince them, they shall be convinced; and, if this will not convince them, nothing will." This was to be to them, as Christ said the sign of the prophet Jonas (that is, his own resurrection) should be to the men of that generation, the highest proof of his mission that should be given them. The directions are, (1.) That twelve rods or staves should be brought in. It is probable that they were not now fresh cut out of a tree, for then the miracle would not have been so great; but that they were the staves which the princes ordinarily used as ensigns of their authority (of which we read Nu 21:18), old dry staves, that had no sap in them, and it is probable that they were all made of the almond-tree. It should seem they were but twelve in all, with Aaron's, for, when Levi comes into the account, Ephraim and Manasseh make but one, under the name of Joseph. (2.) That the name of each prince should be written upon his rod, that every man might know his own, and to prevent contests. Writing is often a good preservative against strife, for what is written may be appealed to. (3.) That they should be laid up in the tabernacle, for one night, before the testimony, that is, before the ark, which, with its mercy seat, was a symbol, token, or testimony, of God's presence with them. (4.) They were to expect, being told it before, that the rod of the tribe, or prince, whom God chose to the priesthood, should bud and blossom, Nu 17:5. It was requisite that they should be told of it, that it might appear not to be casual, but according to the counsel and will of God.
II. The preparing of the rods accordingly. The princes brought them in, some of them perhaps fondly expecting that the choice would fall upon them, and all of them thinking it honour enough to be competitors with Aaron, and to stand candidates, even for the priesthood (Nu 17:7); and Moses laid them up before the Lord. He did not object that the matter was sufficiently settled already, and enough done to convince those that were not invincibly hardened in their prejudices. He did not undertake to determine the controversy himself, though it might easily have been done; nor did he suggest that it would be to no purpose to offer satisfaction to a people that were willingly blind. But, since God will have it so, he did his part, and lodged the case before the Lord, to whom the appeal was made by consent, and left it with him.
⁸ And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.
⁹ And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod.
¹⁰ And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not.
¹¹ And Moses did so: as the LORD commanded him, so did he.
¹² And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish.
¹³ Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?
Here is, I. The final determination of the controversy concerning the priesthood by a miracle, Nu 17:8,9. The rods or staves were brought out from the most holy place where they were laid up, and publicly produced before the people; and, while all the rest of the rods remained as they were, Aaron's rod only, of a dry stick, became a living branch, budded, and blossomed, and yielded almonds. In some places there were buds, in others blossoms, in others fruit, at the same time. This was miraculous, and took away all suspicion of a fraud, as if in the night Moses had taken away Aaron's rod, and put a living branch of an almond tree in the room of it; for no ordinary branch would have buds, blossoms, and fruits upon it, all at once. Now,
1. This was a plain indication to the people that Aaron was chosen to the priesthood, and not any other of the princes of the tribes. Thus he was distinguished from them and manifested to be under the special blessing of heaven, which sometimes yields increase where there is neither planting nor watering by the hand of man. Bishop Hall here observes that fruitfulness is the best evidence of a divine call, and that the plants of God's setting, and the boughs cut off from them, will flourish. See Ps 92:12-14. The trees of the Lord, though they seem dry trees, are full of sap.
2. It was a very proper sign to represent the priesthood itself, which was hereby confirmed to Aaron. (1.) That it should be fruitful and serviceable to the church of God. It produced not only blossoms, but almonds; for the priesthood was designed, not only for an honour to Aaron, but for a blessing to Israel. Thus Christ ordained his apostles and ministers that they should go and bring forth fruit, and that their fruit should remain, Joh 15:16. (2.) That there should be a succession of priests. Here were not only almonds for the present, but buds and blossoms promising more hereafter. Thus has Christ provided in his church that a seed should serve him from generation to generation. (3.) That yet this priesthood should not be perpetual, but in process of time, like the branches and blossoms of a tree, should fail and wither. The flourishing of the almond-tree is mentioned as one of the signs of old age, Ec 12:5. This character was betimes put upon the Mosaic priesthood, which soon became old and ready to vanish away, Heb 8:13.
3. It was a type and figure of Christ and his priesthood: for he is the man, the branch, that is to be a priest upon his throne, as it follows (Zec 6:12); and he was to grow up before God, as this before the ark, like a tender plant, and a root out of a dry ground, Isa 53:2.
II. The record of this determination, by the preserving of the rod before the testimony, in perpetuam rei memoriam—that it might be had in perpetual remembrance, Nu 17:10,11. It is probable that the buds, and blossoms, and fruit, continued fresh; the same divine power that produced them in a night preserved them for ages, at least so long as it was necessary for a token against the rebels. So it was a standing miracle, and the continuance of it was an undeniable proof of the truth of it. Even the leaf of God's trees shall not wither, Ps 1:3. This rod was preserved, as the censers were, to take away their murmurings, that they die not. Note, 1. The design of God in all his providences, both mercies and judgments, and in the memorials of them, is to take away sin, and to prevent it. These things are done, these things written, that we sin not, 1Jo 2:1. Christ was manifested to take away sin. 2. What God does for the taking away of sin is done in real kindness to us, that we die not. All the bitter potions he gives, and all the sharp methods he uses with us, are for the cure of a disease which otherwise would certainly be fatal. Bishop Hall observes here that the tables of the law, the pot of manna, and Aaron's rod, were preserved together in or about the ark (the apostle takes notice of them all three together, Heb 9:4), to show to after-ages how the ancient church was taught, and fed, and ruled; and he infers how precious the doctrine, sacraments, and government, of the church are to God and should be to us. The rod of Moses was used in working many miracles, yet we do not find that this was preserved, for the keeping of it would serve only to gratify men's curiosity; but the rod of Aaron, which carried its miracle along with it, was carefully preserved, because that would be of standing use to convince men's consciences, to silence all disputes about the priesthood, and to confirm the faith of God's Israel in his institutions. Such is the difference between the sacraments which Christ has appointed for edification and the relics which men have devised for superstition.
III. The outcry of the people hereupon (Nu 17:12,13): Behold, we die, we perish, we all perish. Shall we be consumed with dying? This may be considered as the language either, 1. Of a repining people quarrelling with the judgments of God, which, by their own pride and obstinacy, they had brought upon themselves. They seem to speak despairingly, as if God was a hard Master, that sought advantage against them, and took all occasions to pick quarrels with them, so that if they trod every so little awry, if they stepped ever so little beyond their bounds, they must die, they must perish, they must all perish, basely insinuating that God would never be satisfied with their blood and ruin, till he had made an end of them all and they were consumed with dying. Thus they seem to be like a wild bull in a net, full of the fury of the Lord (Isa 51:20), fretting that God was too hard for them and that they were forced to submit, which they did only because they could not help it. Note, It is a very wicked thing to fret against God when we are in affliction, and in our distress thus to trespass yet more. If we die, if we perish, it is owing to ourselves, and the blame will lie upon our own heads. Or, 2. Of a repenting people. Many interpreters take it as expressing their submission: "Now we see that it is the will of God we should keep our distance, and that it is at our peril if we draw nearer than is appointed. We submit to the divine will in this appointment; we will not contend any more, lest we all perish:" and they engage Moses to intercede for them, that they may not be all consumed with dying. Thus the point was gained, and in this matter God quite took away their murmurings, and henceforward they acquiesced. Note, When God judges he will over come, and, one way or other, will oblige the most obstinate gainsayers to confess their folly sooner or later, and that wherein they dealt proudly he was above them. Vicisti Galilæe—O Galilæan, thou hast conquered!
前一章所行的，已足以壓制利未支派各家族中一切要與亞倫爭競的野心，並顯明亞倫乃是該支派的首領；但看來那事既已定案，其餘各支派的首領便開始發怨言。若一支派的首領必須是祭司，為何不能是利未支派以外別支派的首領呢？那察看人心的主知道這意念藏在其中一些人的胸懷中，便在它還未化作任何公開行動之前，恩慈地先行防備，以免流血；這事在本章以神蹟成就——不是如先前那樣刑罰的神蹟，而是恩典的神蹟。一、這事交付試驗，將十二根杖——每個首領一根——帶到耶和華面前，民 17:1-7。二、經過試驗，亞倫的杖神奇地開花，事情就此定案，民 17:8,9。三、這場爭議的裁決因那杖被保存而記錄在案，民 17:10,11。四、百姓雖有些勉強，卻也順服了，民 17:12,13。