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利未记生命读经 · 第33篇

祭司的功课和规条（一）

The Lesson and the Regulations for the Priests (1)
1读经：利未记十章一至十一节。在利未记一至九章，我们看见各样的祭及其条例，亚伦和他儿子们的承接圣职，祭司事奉的引进，以及祭司事奉的结果。祭司事奉的结果包括神的显现、神荣耀的显现、给百姓的祝福、火从神面前出来烧尽燔祭。（利九24。）这代表神圣别的烈火，被神用于两种情形，一种是积极的，一种是消极的。在积极的情形里，我们有所为著神并献给神，祂就藉著火的烧尽来悦纳。这样的烧尽是积极的；就是我们为著神的所是、所作并所有，已蒙神悦纳。在消极的情形里，圣别的火乃是从神临到的审判。在利未记十章一至十一节，可以看到这样消极的事例，就是拿答和亚比户的事例；在本篇信息中，我们要来看这一段。
1Scripture Reading: Lev. 10:1-11 In chapters one through nine of Leviticus, we have seen the offerings and their laws, the consecration of Aaron and his sons, the initiation of the priestly service, and the issue of the priestly service. The issue of the priestly service includes the appearing of God, the appearing of God’s glory, the blessing of the people, and fire coming out from before God and consuming the burnt offering (9:24). This consuming fire, which represents God’s holiness, is used by God in two different kinds of situations, one positive and the other negative. In a positive situation, when we have something for God and offer it to God, He accepts it by consuming it with fire. This consuming is positive; it is the divine acceptance of what we are, what we do, and what we have for God. In a negative situation, holy fire comes from God as judgment. Such a negative case—the case of Nadab and Abihu—is found in Leviticus 10:1-11, the section which we will consider in this message
2十章一至十一节拿答和亚比户的事例，和前一章的事件是相连的。这件悲惨的事例似乎与『有火从耶和华面前出来。，烧尽祭坛上的燔祭和脂油』（利九24）这事，发生在同一天。亚伦的两个儿子，拿答和亚比户，作了似乎很好的事：他们献祭给神。然而，他们献了『凡火，』（利十1，）凡俗的火，不是从诸天而来的火。神烧灭这两个献凡火的祭司，审判了这样的献凡火。这给我们看见，神一面是怜悯而仁慈的，另一面却是十分严厉而严紧的。在九章那超越、荣耀之日的祝福以后，就是在神开始给祂子民取用基督作祂们的享受之日以后，我们可能会容忍那记载在十章的过失。但神不容忍。神在祝福之后，立刻施行审判。
2The case of Nadab and Abihu in 10:1-11 goes together with the events of the previous chapter. It seems that this sad case happened on the same day in which “fire came out from before Jehovah and consumed the burnt offering and the portions of fat on the altar” (9:24). Nadab and Abihu, sons of Aaron, did something that seemingly was good: they offered something to God. However, they offered “strange fire” (10:1), common fire, not fire from the heavens. God judged this offering of strange fire by consuming the two priests who offered it. This shows us, on the one hand, that God is merciful and kind, and, on the other hand, that He is quite severe and strict. After the blessings of that excellent and glorious day in chapter nine, the day of God’sin it i at i on of the application of Christ to His people for their enjoyment, we might have tolerated the mistake recorded in chapter ten. But with God there was no tolerance. Immediately after God blessed, He judged
3属天的火烧尽所献的祭，乃完全是积极的。那焚烧有力的证实了神是又真又活的神，祂与祂的子民，就是以色列人同在。不仅如此，这火的烧尽，证实了摩西所作的，以及他对百姓论到神所说的。在那时以前，以色列人可能在想，他们的神是那一类的神，因为他们只藉著摩西听过祂，却未见过祂。现在有个特别的日子，有各种的条例、规则和供物，乃是个满了礼仪、极为正式的日子。在这一天，神的荣耀显现了，祂的祝福也临到了祂的子民。此外，在这一天还有对供物的神圣悦纳。这悦纳是以烈火的形状临到。这火从天而降，并非出于地，也非源于以色列人。当火从天临到供物所在之处－祭坛，并烧尽供物之时，众民看见了，就都欢呼，脸伏于地。（利九24下。）
3The consuming of the offerings by the heavenly fire was altogether positive. That consuming was a strong confirmation that God is the true and living God and that He was with His people, the people of Israel. Furthermore, this consuming by fire was a confirmation of what Moses had done and of what he had told the people about God. Before that time, the Israelites might have wondered what kind of God they had, for they had heard about Him through Moses, but they had not seen Him. Now there was a particular day with all kinds of laws, regulations, and offerings, a day that was formal and official. On this day God’s glory appeared, and His blessing came upon His people. Furthermore, on this day there was the divine acceptance of the offerings. This acceptance came in the form of consuming fire. This fire came down from heaven; it was not from the earth, and it did not originate with the children of Israel. When fire came from heaven to the very spot — the altar — where the offerings were and consumed the offerings, the people saw it, shouted, and fell on their faces (9:24b).
4不久之后，烈火再度出现，却是在消极的一面出现的。这回圣火不是接纳，乃是审判。在九章，圣别的火是在悦纳的一面焚烧；在十章，圣别的火是在审判的一面烧毁。关于拿答和亚比户，十章二节说，『就有火从耶和华面前出来，烧灭他们，他们就死在耶和华面前。』类似的事发生在使徒行传。在五旬节那天，2:1-神的荣耀从天上下来，（徒二1～，）但过了不久，一对夫妇却因欺骗圣灵而死。（徒五1～11。）在利未记十章的事例中，不圣之物，就是凡火、属世之火的献上，带进了审判。圣火，属天的火烧灭了拿答和亚比户，他们就死了。我们越思想拿答和亚比户的事例，越看见神不仅是怜悯的，更是圣别的；不仅是仁慈的，也是严厉的。所以，我们在事奉神或摸神圣的事上，不可轻率。
4Not long afterward, the consuming fire appeared again but in a negative way. Instead of accepting, the holy fire judged. In chapter nine the holy fire consumed in the sense of accepting; in chapter ten the holy fire consumed in the sense of judging. Concerning Nadab and Abihu, 10:2 says, “Fire came out from before Jehovah and consumed them, and they died before Jehovah.” A similar thing occurred in Acts. On the day of Pentecost the glory of God came down from heaven (Acts 4), but not long afterward a couple cheated the4 Holy Spirit and died as a result (Acts 5:1-11). In the case in Leviticus 10, the offering of something not sanctified, a common, worldly fire, brought in judgment. The holy, heavenly fire consumed Nadab and Abihu, and they died. The more we consider the case of Nadab and Abihu, the more we realize that God is not only merciful but also holy, not only kind but also severe. Therefore, we should not be careless in serving Him or in touching the divine things.
5利未记十章九、十节说，『你和你儿子同进会幕时，清酒和浓酒都不可喝，免得你们死亡，这是你们世世代代永远的律例，使你们可以分辨圣的和俗的，不洁净的和洁净的。』这嘱咐指明，拿答和亚比户献上凡火的原因，很可能是他们喝醉了。这就叫他们松懈、大意，使他们不敬畏行事。结果，他们受到神圣别的审判。论到轻率的事奉神和摸神圣事物的结果，旧约和新约的原则是一样的。拿答和亚比户的事例，同亚拿尼亚和撒非喇的事例一样，结果都是死。这给我们看见，轻率的摸神圣的事物乃是严重的，结果可能是死。按照新约，这死亡也许不是肉身的，而是属灵的。
5Leviticus 10:9 and 10 say, “Do not drink wine or strong drink, you or your sons with you, when you come into the tent of meeting, that you may not die; it is a perpetual statute throughout your generations, that you may make a distinction between the holy and the common, and between the unclean and the clean.” This charge indicates that the reason Nadab and Abihu offered strange fire might have been that they were drunk with wine. This made them loose and careless and caused them to act without fear. As a result, they suffered God’s holy judgment. In both the Old Testament and the New Testament, the principle is the same concerning the result of carelessness in serving God and in touching the divine things. In the case both of Nadab and Abihu and of Ananias and Sapphira the result was death. This shows us that the careless touching of the divine things is serious and may result in death. According to the New Testament, this death may not be physical but spiritual.
6现在我们来看拿答和亚比户这事例的一些细节。
6Let us now consider in some detail the case of Nadab and Abihu
壹 从拿答和亚比户所学的功课
I. THE LESSON OF NADAB AND ABIHU
7在十章一至十一节，我们可从拿答和亚比户的事例学到功课。烧灭拿答和亚比户的事，发生在九章所描述，荣耀和祝福之日的末了。发生在亚伦这两个儿子身上的事，今天对我们来说，确实是个功课。
7In 10:1-11 we have the lesson of Nadab and Abihu. The consuming of Nadab and Abihu probably took place at the end of the day of glory and blessing described in chapter nine. What happened to these two sons of Aaron is surely a lesson for us today
一 亚答和亚比户在耶和华面前献凡火
A. Nadab and Abihu Offering Strange Fire before Jehovah
8『亚伦的儿子拿答，亚比户，各拿自己的香炉，盛了火，加上香，在耶和华面前献凡火，是耶和华没有吩咐他们的。』（利十1。）这表征人献给神的天然热心、爱好、力量和能力。
8The sons of Aaron, Nadab and Abihu, each took his censer and put fire in it, and placed incense upon it, and offered strange fire before Jehovah, which He had not commanded them” (v. 1). This signifies man’s natural enthusiasm, natural affection, natural strength, and natural ability offered to God
9拿答和亚比户不是因他们没有为著神而受审判。他们受审判，是因他们照著天然的生命行事。他们为神作事，却是用天然的作法。他们可能爱神，却爱得很天然。我们该为主焚烧并火热；但我们的火热该是属灵的，而非天然的。我们乃是藉著接受十字架的路，从天然的往前到属灵的。凡我们在天然生命里的所是，都该被十字架除去。我们天然的人已经与基督同钉十字架。现今在我们基督徒的生活和行事为人中，我们需要持守一个态度，就是我们天然的人既已被钉死，就必须被摆在一边。天然旳生命既已被定罪，我们就该天天定罪牠。我们需要领悟，我们天然的人已经在十字架上受了神的审判，因此牠不该再受重视或尊重。
9Nadab and Abihu were not judged because they did something that was not for God. They were judged because they acted according to the natural life. They did something for God, but they did it in a natural way. They might have loved God, but they loved Him in a natural way. We should be burning for the Lord and hot; however, our hotness should not be natural but spiritual. We progress from being natural to being spiritual by taking the way of the cross. Whatever we are in the natural life should be crossed out. The natural man has already been crucified with Christ. Now in our Christian life and walk we need to hold the attitude that our natural man has been crucified and must be set aside. Since the natural life has already been condemned, we should condemn it today. We need to realize that our natural man has been judged by God on the cross, and for this reason it should not be regarded or honored
10我们在召会中的事奉，以及在聚会中的见证，都很容易是天然的。我们若在聚会中天然的说话，就是献上凡火，这会带来属灵的死亡。每逢我们凭天然来作见证，我们这人就摸著死亡，聚会和聚会的气氛也都摸著死亡。
10Our serving in the church and our testifying in the meetings can easily be natural. If we speak in the meetings in a natural way, we will offer strange, or common, fire, and this will bring in spiritual death. Whenever we testify in a natural way, our being is deadened, and the meeting with its atmosphere also is deadened.
11我们都需要学习，不要用天然的生命来摸神的神圣事物。不仅事情该是对的，方式也该是对的。光是作对的事还不彀，还必须用对的方式来作对的事。向神献凡火，就是以错误的方式来作对的事，这带来死的审判。要从天然的光景里被炼净并不容易。我们可能常运用我们天然的热心、天然的情感、天然的力量、或天然的能力。在我们里面一切的天
11We all need to learn not to touch the holy things of God with the natural life. Not only should the things be right, but the way should also be right. It is not adequate simply to do the right thing. We must do the right thing in the right way. To offer strange fire to God is to do the right thing in the wrong way, and this brings in the judgment of death. It is not easy to be purified from being natural. We may often exercise our natural enthusiasm, natural affection, natural strength, or natural ability. Everything natural in us needs to be dealt with
12然，都需要受对付。
12
13摩西的一生乃是天然的人受对付的一个例证。摩西说，『我们一生的年日是七十岁，若是强壮，可到八十岁。』（诗九十10。）按他的领会，八十岁标示了人生的终结。所以，摩西八十岁的时候蒙神呼召，是很有意义的。这指明摩西天然的生命已到了尽头，他为神所作的一切，都是在复活里。摩西在八十岁的时候，有了新的起头，从那时起，他不再按著他天然的生命，乃按著他复活的灵行事。无论我们年龄有多大，都需要学习不用天然的力量、天然的能力、或天然的情感行事说话。我们必须把一切天然的东西看作蛇、看作毒物。拿答和亚比户所献的是凡火，不是从祭坛来的火。从祭坛来的火，是接触过供物的，是圣别的。然而，拿答和户亚比户不是献上这样圣别且使人圣别的火，而是献上凡火。这火不是从耶和华来的，乃是从人来的；不是从诸天来的，乃是从地来的，没有以遮罪为根基。没有遮罪，人与神之间的光景就得不著平息；人与神之间的难处仍在。
13The life of Moses is an illustration of dealing with the natural man. Moses said that “the days of our years are threescore years and ten” and that “by reason of strength” they may be fourscore years (Psa. 90:10). According to his understanding, the age of eighty marks the end of man’s life. It is significant, therefore, that Moses was called by God when he was eighty years old. This indicates that Moses’ natural life had come to an end and that whatever he did for God was in resurrection. At the age of eighty Moses had a new beginning, and from then on he did not act according to his natural life but according to a resurrection spirit. Regardless of our age, we all need to learn not to do or say things with the natural strength, by the natural ability, or for the natural affection. We must regard everything natural as a snake, a poison. The fire offered by Nadab and Abihu was common fire; it was not fire from the altar. The fire from the altar, having touched the offerings, was holy and also sanctified. However, Nadab and Abihu did not offer such a sanctified and sanctifying fire but a common fire. This fire was not from Jehovah but from man; it was not from the heavens but from the earth, and it had no base of propitiation. Without propitiation the situation between man and God cannot be appeased. Rather, the problems between man and God remain
14由于天主教和更正教的影响，今天许多基督徒对于敬拜和事奉神，都是松懈而大意的。他们不把这敬拜和事奉当作严肃的事，结果就运用天然的生命，导致属灵的死亡。
14Due to the influence of Catholicism and Protestantism, many Christians today are loose and careless concerning the worship and service of God. They do not take this worship and service seriously, and the result is the exercise of the natural life issuing in spiritual death
15二有火从耶和华面前出来，烧灭
15B. Fire Coming Out from before Jehovah and
他们，他们就死在耶和华面前
Consuming Them to Death before Jehovah
16利未记十章二节告诉我们：『就有火从耶和华面前出来，』烧灭拿答和亚比户，『他们就死在耶和华面前。』这火与凡火相反。这火是从神来的，不是从人来的；是从诸天来的，不是从地来的；是为著审判
16Leviticus 10:2 tells us that “fire came out from before Jehovah” and consumed Nadab and Abihu, and “they died before Jehovah.” This fire is the opposite of common fire. This fire is from God, not from man; it is from the heavens, not from the earth; and it is for judgment, not for acceptance.
17的，不是为著悦纳的。
17
18二节的火，也是神因近前来事奉祂的人而显为圣别的火。（利十3上。）拿答和亚比户的死将神显为圣别。他们的死告诉我们，神不是凡俗的，乃是圣别的，我们不该将任何凡俗的东西献给这位圣别的神。从拿答和亚比户的死，我们学知，神必须被尊为圣别的神。我们对祂若是不认真，就会受审判，而临到我们的审判，就将神自己显为圣别。
18The fire in verse 2 is also fire for the sanctification of God by His serving ones who come near to Him (v. 3a). The death of Nadab and Abihu sanctified God. Their death tells us that God is not common but holy and that we should not offer anything common to this holy God. From the death of Nadab and Abihu we learn that God must be honored as a holy God. If we are not serious with Him, we will be judged, and His judgment upon us will be His sanctification of Himself
19二节的火，也是神在众民面前得荣耀的火。（利十3下。）亚伦和百姓也许觉得这烈火仅仅是惩罚和审判，但对神来说，这火乃是与祂的荣耀有关。三把拿答和亚比户的尸首从圣处
19The fire in verse 2 was also for the glorification of God before His people (v. 3b). Aaron and the people might have felt that this consuming fire was only a matter of punishment and judgment, but with God this fire was a matter of His glorification. C. The Corpses of Nadab and Abihu Being Carried Away
前抬到营外
from the Front of the Holy Place outside the Camp
20『摩西召来亚伦叔父乌薛的儿子米沙利、以利撒反，对他们说，近前来，把你们的兄弟从圣处前抬到营外。二人就近前来，把他们穿著内袍抬到营外，是照摩西所说的。』（利十4～5。）这表征不圣别的死，应当远离神圣别的范围，并远离神子民的集会，神子民的交通。四祭司对神在他们亲属身上死的审判，不可蓬头散发，也不可撕裂衣袍，免得他们死亡，又免得耶和
20Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron, and said to them, Come near; carry your brothers away from the front of the holy place outside the camp. So they came near and carried them in their tunics outside the camp, as Moses had spoken” (vv. 4-5). This signifies that the deadness of unholiness should be kept away from the sphere of God’sho lines sand also from the community, the fellowship, of God’sp eople. D. The Priests Not Disheveling Their Hair nor Tearing Their Garments over God’s Death-judgment upon Their Relatives, That They May Not Die and That God
华向全会众发怒
May Not Be Angry with All the Congregation
21『摩西对亚伦和他的儿子以利亚撒，以他玛说，不可蓬头散发，也不可撕裂衣袍，免得你们死亡，又免得祂向全会众发怒。』（利十6上。）这表征即使神在亲属身上执行死的审判，事奉神的人也不该以此为藉口，而不按次序行，不顺从基督元首的权柄，破坏他们行为的完全，免得他们在属灵生命上受死亡之苦，也免得神不喜悦祂的子民。
21Moses said to Aaron, and to Eleazar and to Ithamar, his sons, Do not dishevel your hair nor tear your garments, that you may not die and that He may not be angry with all the congregation” (v. 6). This signifies that even God’s death-judgment upon the relatives should not be an excuse for His serving ones to be disorderly in their subjection to the headship of Christ and to break the perfection of their conduct, that they might not suffer deadness in their spiritual life and cause God to be unhappy with His people
22六节的要求指明，我们必须对神认真。在亲近祂并摸祂的事奉和工作时，我们必须严肃。即使亲属因神的审判而死亡，我们也必须顾到神所关切的，而不是顾到自己所关切的。在这样的情形里，我们表现得好像没有遭受损失一样，表明我们是在基督元首的权柄之下。五以色列全家为耶和华所燃起的
22The requirement in verse 6 indicates that we must mean business with God. In coming to Him and in touching His service and work, we must be serious. Even if relatives are lost due to God’s death-judgment, we must take care of God’s concern and not our own concern. Behaving in such a situation as though we have suffered no loss shows that we are under the headship of Christ. E. The Whole House of Israel Bewailing the
焚烧哀哭
Burning Which Jehovah Has Kindled
23利未记十章六节下半说，『但是你们的兄弟，以色列全家，要为耶和华所燃起的焚烧哀哭。』这表征神全体的百姓，该为神对事奉祂之人的不圣别所施的审判而忧伤。六祭司不可出会幕的门，免得他们死亡，因为耶和华的膏油在
23Leviticus 10:6c says, “But let your brothers, the whole house of Israel, bewail the burning which Jehovah has kindled.” This signifies that the whole body of God’sp eople should grieve over the judgment of God upon the unholiness of His serving ones. F. The Priests Not Going Out from the Entrance of the Tent of Meeting So That They May Not Die, for
他们身上
the Anointing Oil of Jehovah Is upon Them
24『你们不可出会幕的门，免得你们死亡，因为耶和华的膏油在你们身上。』（利十7上。）祭司不可离开会幕的门，即使是参加葬礼也不可，因为圣别的膏油，就是那豫表经过过程的三一神，在他们身上。这表征事奉神的人，带著神的圣灵，他们不该离开召会生活的入口，免得遭受属灵的死亡。七祭司进会幕的时候，甚么酒都不可喝，免得他们死亡，使他们可以分辨圣的和俗的，不洁净的和洁净的，又使他们可以将耶和华一切
24And you shall not go out from the entrance of the tent of meeting so that you may not die, for the anointing oil of Jehovah is upon you” (v. 7a). The priests could not leave the entrance of the tent of meeting even to attend the funeral, because the holy anointing oil, which typifies the processed Triune God, was upon them. This signifies that God’s serving ones, bearing the Holy Spirit of God, should not leave the entering in of the church life that they may not suffer spiritual deadness. G. The Priests Not Drinking Any Wine When They Come into the Tent of Meeting That They May Not Die, and That They May Make a Distinction between the Holy and the Common, between the Unclean and the Clean, and That
的律例教导百姓
They May Teach the People All the Statutes of Jehovah
25『耶和华对亚伦说，你和你儿子同进会幕时，清酒和浓酒都不可喝，免得你们死亡，这是你们世世代代永远的律例，使你们可以分辨圣的和俗的，不洁净的和洁净的，又使你们可以将耶和华藉摩西所告诉以色人的一切律例，教导他们。』（利十8～11。）这表征事奉神的人进到召会生活中，不该饮于任何属世享受、肉体兴趣、或天然兴奋的东西，叫他们不致遭受属灵的死亡，却能分辨圣的与俗的，不洁净的和洁净的，并且能将神的规则教导神的百姓。
25“Jehovah spoke to Aaron, saying, Do not drink wine or strong drink, you or your sons with you, when you come into the tent of meeting, that you may not die; it is a perpetual statute throughout your generations, that you may make a distinction between the holy and the common, and between the unclean and the clean, and that you may teach the sons of Israel all the statutes which Jehovah has spoken to them through Moses” (vv. 8-11). This signifies that God’s serving ones coming into the church life should not drink anything of the worldly enjoyment, of the fleshly interest, and of the natural excitement that they might not suffer spiritual deadness but be able to make a distinction between the holy and the common and between the clean and the unclean, and to teach God’sp eople His regulations.
26我们若留心从拿答和亚比户的事例学功课，就会学到很多。这功课必然会管治我们如何摸神的事物。
26If we pay attention to the lesson of Nadab and Abihu, we will learn a great deal. Surely this lesson will then govern us in touching the things concerning God