先祖与先知-第31章
第31章 拿答亚比户的罪
先祖与先知-第31章
Chap. 31 - The Sin of Nadab and Abihu
先祖与先知-第31章
圣幕奉献之后,祭司们便献身于他们的圣职。这献身礼一共举行了七天,每天都有特别的仪式。到第八天才开始从事他们的职务。亚伦和他的儿子奉献了上帝所命定的祭物之后,就举手为百姓祝福。这一切,都是遵着上帝的吩咐而行。上帝悦纳了他们的祭物,并以显著的方式表现他的荣光;有火从耶和华面前出来,烧尽了坛上所献的燔祭。百姓带着敬畏和紧张的情绪,观看上帝权能的奇妙显示。他们从这现象之中,看出上帝荣耀和眷爱的记号,所以他们同声发出赞美和崇拜的欢呼,并脸伏于地,好像是直接在耶和华面前。[1]{PP 359.1}
先祖与先知-第31章
After the dedication of the tabernacle, the priests were consecrated to their sacred office. These services occupied seven days, each marked by special ceremonies. On the eight day they entered upon their ministration. Assisted by his sons, Aaron offered the sacrifices that God required, and he lifted up his hands and blessed the people. All had been done as God commanded, and He accepted the sacrifice, and revealed His glory in a remarkable manner; fire came from the Lord and consumed the offering upon the altar. The people looked upon this wonderful manifestation of divine power with awe and intense interest. They saw in it a token of God's glory and favor, and they raised a universal shout of praise and adoration and fell on their faces as if in the immediate presence of Jehovah.{PP 359.1}[1]
先祖与先知-第31章
但是,不久之后,忽然有一宗可怕的灾祸临到大祭司的家。当敬拜的时辰,百姓的祷告和赞美正在升到上帝面前时,亚伦的两个儿子各拿着自己的香炉,并在炉中烧香,使烟云升到耶和华面前。可是,他们因用“凡火”违犯了他的命令。他们用了平常的火来代替用圣火烧香,这圣火原是上帝亲自点燃,并吩咐他们用来烧香的。因为他们犯了这罪,就有火从耶和华面前出来,当着百姓把他们烧灭了。[2]{PP 359.2}
先祖与先知-第31章
But soon afterward a sudden and terrible calamity fell upon the family of the high priest. At the hour of worship, as the prayers and praise of the people were ascending to God, two of the sons of Aaron took each his censer and burned fragrant incense thereon, to rise as a sweet odor before the Lord. But they transgressed His command by the use of "strange fire." For burning the incense they took common instead of the sacred fire which God Himself had kindled, and which He had commanded to be used for this purpose. For this sin a fire went out from the Lord and devoured them in the sight of the people.{PP 359.2}[2]
先祖与先知-第31章
拿答和亚比户在以色列人中所居的地位,仅次于摩西和亚伦。他们曾蒙耶和华的特恩,得以和七十个长老一同在山上瞻仰他的荣耀。但上帝并没有因此就原谅或轻轻放过他们的罪行。他们所享受的一切特权,倒使他们的罪更加严重。因为人既领受了大光,又同以色列人的首领一样,得享上山与上帝交往,并住在他荣耀之中的特权,就不可妄自以为是后嗣就可以犯罪而无被罚之虞了;或以为自己既这样蒙上帝的重看,他就不会严格地刑罚自己的罪了。这是一种极可怕的错误。上帝赐给人大光和特权,是要他们结出道德和圣洁的果子,与所得的亮光相称;不然,上帝就不能悦纳他们。上帝所赐的福气和特权,不应该使人有安稳或疏忽放肆之感。也不该使人任意犯罪,或者令领受恩典的人觉得上帝是不会严格对待他们的。因为上帝赐人一切有利的条件,乃是他用来奋发人的热心,并督促人努力遵行他神圣意旨的方法。[3]{PP 359.3}
先祖与先知-第31章
Next to Moses and Aaron, Nadab and Abihu had stood highest in Israel. They had been especially honored by the Lord, having been permitted with the seventy elders to behold His glory in the mount. But their transgression was not therefore to be excused or lightly regarded. All this rendered their sin more grievous. Because men have received great light, because they have, like the princes of Israel, ascended to the mount, and been privileged to have communion with God, and to dwell in the light of His glory, let them not flatter themselves that they can afterward sin with impunity, that because they have been thus honored, God will not be strict to punish their iniquity. This is a fatal deception. The great light and privileges bestowed require returns of virtue and holiness corresponding to the light given. Anything short of this, God cannot accept. Great blessings or privileges should never lull to security or carelessness. They should never give license to sin or cause the recipients to feel that God will not be exact with them. All the advantages which God has given are His means to throw ardor into the spirit, zeal into effort, and vigor into the carrying out of His holy will.{PP 359.3}[3]
先祖与先知-第31章
拿答和亚比户在幼年时没有养成自制的习惯。父亲优柔寡断的性情和不能坚持正义的软弱,致使他忽略对儿女的管教。亚伦往往让他的儿子随着自己的心意行事。于是他们任性的习惯终于控制了他们,甚至他们所担任的神圣职务的责任,也无力改正这习惯。他们没有学会尊重父亲的权威,所以也就没有认明绝对顺从上帝命令的紧要。亚伦过去纵容他儿子的错误,终于使他们成了上帝刑罚的对象。[4]{PP 360.1}
先祖与先知-第31章
Nadab and Abihu had not in their youth been trained to habits of self-control. The father's yielding disposition, his lack of firmness for right, had led him to neglect the discipline of his children. His sons had been permitted to follow inclination. Habits of self-indulgence, long cherished, obtained a hold upon them which even the responsibility of the most sacred office had not power to break. They had not been taught to respect the authority of their father, and they did not realize the necessity of exact obedience to the requirements of God. Aaron's mistaken indulgence of his sons prepared them to become the subjects of the divine judgments.{PP 360.1}[4]
先祖与先知-第31章
上帝原要教导他的子民,使他们知道人必须存着恭敬畏惧的心,并照着上帝自己所指示的方式就近他。人若不完全顺从,就不能蒙悦纳。在这严肃敬拜的时辰,近似于完全遵从上帝的指引是不够的。上帝已咒诅一切离弃他的命令,而不将圣的和俗的分别出来的人。他曾借着先知说:“祸哉!那些称恶为善、称善为恶,以暗为光、以光为暗……的人。祸哉那些自以为有智慧、自看为通达的人。……他们因受贿赂,就称恶人为义,将义人的义夺去。……他们厌弃万军之耶和华的训诲,藐视以色列圣者的言语。”(赛5:20-24)人不可自欺,不要以为上帝诫命的哪一部分是不重要的,也不要以为我们拿什么来代替上帝所吩咐的,还可以蒙他悦纳。先知耶利米曾说:“除非主命定,谁能说成就成呢?”(哀3:37)上帝在他的话中,并没有说到什么命令是人可以随意顺从或违犯,而不受其刑罚的。人若在严格顺从之外去选择其他的道路,他们必要发现那一条路,必“至终成为死亡之路。”(箴14:12)[5]{PP 360.2}
先祖与先知-第31章
God designed to teach the people that they must approach Him with reverence and awe, and in His own appointed manner. He cannot accept partial obedience. It was not enough that in this solemn season of worship nearly everything was done as He had directed. God has pronounced a curse upon those who depart from His commandments, and put no difference between common and holy things. He declares by the prophet: "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness! . . . Woe unto them that are wise in their own eyes, and prudent in their own sight! . . . which justify the wicked for reward, and take away the righteousness of the righteous from him! . . . They have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel." Isaiah 5:20-24. Let no one deceive himself with the belief that a part of God's commandments are nonessential, or that He will accept a substitute for that which He has required. Said the prophet Jeremiah, "Who is he that saith, and it cometh to pass, when the Lord commandeth it not?" Lamentations 3:37. God has placed in His word no command which men may obey or disobey at will and not suffer the consequences. If men choose any other path than that of strict obedience, they will find that "the end thereof are the ways of death." Proverbs 14:12.{PP 360.2}[5]
先祖与先知-第31章
“摩西对亚伦和他儿子以利亚撒,以他玛,说:不可蓬头散发,也不可撕裂衣裳,免得你们死亡,……因为耶和华的膏油在你们的身上。”这位伟大的领袖摩西拿上帝的话提醒他的哥哥说:“我在亲近我的人中,要显为圣,在众民面前,我要得荣耀。”(利10:6-7,3)亚伦默默不言。他想到这两个儿子在那么可怕的罪中,没有事先得到警告就被杀灭了,他看出这罪乃是他自己忽略本份的结果,就不禁悲痛万分,心肠欲裂,但是,他没有表露自己的情感。他不可表示忧伤,似乎是同情他们的罪;也不可使会众埋怨上帝。[6]{PP 361.1}
先祖与先知-第31章
Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, . . . for the anointing oil of the Lord is upon you. The great leader reminded his brother of the words of God, "I will be sanctified in them that come nigh Me, and before all the people I will be glorified." Aaron was silent. The death of his sons, cut down without warning, in so terrible a sin--a sin which he now saw to be the result of his own neglect of duty--wrung the father's heart with anguish, but he gave his feelings no expression. By no manifestation of grief must he seem to sympathize with sin. The congregation must not be led to murmur against God.{PP 361.1}[6]
先祖与先知-第31章
耶和华要教训他的百姓,使他们认明他管教的公义,使别人知道警惕。在以色列民中有一些人可以从这可怕的刑罚中得到警告,免得他们以上帝的容忍为可乘,以致他们也造成自己的灭亡。上帝斥责一切对罪人表示同情,并企图原谅其罪的人。罪的影响足以减低人的道德观念,以致行错事的人看不出违犯律法的严重性;而且人若不得着圣灵叫人知罪的力量,他就要对自己的罪,仍然处在半盲目的状态中。基督仆人的本分,是要向这些犯错误的人指明他们的危险。那些使罪人的眼目昏昧,以致看不出罪恶的真相和结果,因而破坏上帝警告之效力的人,往往以为他们这样行是表现自己的爱心;殊不知他们是在直接反对并拦阻上帝圣灵的工作;他们是在安抚罪人,令他们在灭亡的边缘上逍遥自在,不知祸之将至;他们因此与他的罪有份,必须为他的怙恶不悛负严重的责任。许许多多人之所以坠入灭亡的深渊,就是因为这种虚假的迷惑人的同情。[7]{PP 361.2}
先祖与先知-第31章
The Lord would teach His people to acknowledge the justice of His corrections, that others may fear. There were those in Israel whom the warning of this terrible judgment might save from presuming upon God's forbearance until they, too, should seal their own destiny. The divine rebuke is upon that false sympathy for the sinner which endeavors to excuse his sin. It is the effect of sin to deaden the moral perceptions, so that the wrongdoer does not realize the enormity of transgression, and without the convicting power of the Holy Spirit he remains in partial blindness to his sin. It is the duty of Christ's servants to show these erring ones their peril. Those who destroy the effect of the warning by blinding the eyes of sinners to the real character and results of sin often flatter themselves that they thus give evidence of their charity; but they are working directly to oppose and hinder the work of God's Holy Spirit; they are lulling the sinner to rest on the brink of destruction; they are making themselves partakers in his guilt and incurring a fearful responsibility for his impenitence. Many, many, have gone down to ruin as the result of this false and deceptive sympathy.{PP 361.2}[7]
先祖与先知-第31章
拿答和亚比户如果没有事先随便饮酒,以致半醉半醒,他们就决不至犯那可怕的罪。他们明知自己需要作仔细和严肃的准备,然后才可以进入那有上帝临格的圣所;可是,因他们没有节制,他们就不配担任圣洁的职分。他们的心志混乱了,他们的道德观念迟钝了,以致不能分辨圣物与俗物之间的区别。这样,亚伦和他其余的儿子受到警告说:“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;使你们可以将圣的,俗的,洁净的,不洁净的,分别出来。又使你们可以将耶和华借摩西晓谕以色列人的一切律例,教训他们。”(利10:9-11)烈性的酒类,能使人的身体软弱,心志模糊,道德堕落。它令人看不出圣洁事物的神圣性质,或遵守上帝律法的严肃义务。凡身负神圣责任的人,必须有严格的节制,以便有清醒的头脑可以辨别是非,并有坚持正义的毅力和执行公理与施行慈怜的智慧。[8]{PP 361.3}
先祖与先知-第31章
Nadab and Abihu would never have committed that fatal sin had they not first become partially intoxicated by the free use of wine. They understood that the most careful and solemn preparation was necessary before presenting themselves in the sanctuary, where the divine Presence was manifested; but by intemperance they were disqualified for their holy office. Their minds became confused and their moral perceptions dulled so that they could not discern the difference between the sacred and the common. To Aaron and his surviving sons was given the warning: "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 forever throughout your generations: and that ye may put difference between holy and unholy, and between unclean and clean; and that ye may teach the children of Israel all the statutes which the Lord hath spoken." The use of spirituous liquors has the effect to weaken the body, confuse the mind, and debase the morals. It prevents men from realizing the sacredness of holy things or the binding force of God's requirements. All who occupied positions of sacred responsibility were to be men of strict temperance, that their minds might be clear to discriminate between right and wrong, that they might possess firmness of principle, and wisdom to administer justice and to show mercy.{PP 361.3}[8]
先祖与先知-第31章
每一个跟从基督的人身上都负有这同样的责任。使徒彼得说:“你们是被拣选的族类,是有君尊的祭司,是圣洁的国度;是属上帝的子民。”(彼前2:9)为要向我们的创造主献上他所悦纳的服务,上帝要我们尽可能地保持自己的良知良能在最完善的状态中;我们若食用麻醉品,就必招致与以色列的这两个祭司相同的结果。我们的良心必要丧失对罪的感觉,以致逐步习于行恶,直到完全失去辨别圣俗的能力。那时我们怎能迎合上帝所定的标准呢?“岂不知你们的身子就是圣灵的殿吗?这圣灵是从上帝而来,住在你们里头的;并且你们不是自己的人,因为你们是重价买来的。所以要在你们的身子上荣耀上帝。”“所以你们或吃或喝,无论作什么,都要为荣耀上帝而行。”(林前6:19-20;10:31)有严肃而可怕的警告向各世代基督的教会发出说:“若有人毁坏上帝的殿,上帝必要毁坏那人;因为上帝的殿是圣的,这殿就是你们。”(林前3:17)[9]{PP 362.1}
先祖与先知-第31章
The same obligation rests upon every follower of Christ. The apostle Peter declares, "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people." 1 Peter 2:9. We are required by God to preserve every power in the best possible condition, that we may render acceptable service to our Creator. When intoxicants are used, the same effects will follow as in the case of those priests of Israel. The conscience will lose its sensibility to sin, and a process of hardening to iniquity will most certainly take place, till the common and the sacred will lose all difference of significance. How can we then meet the standard of the divine requirements?" "Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are Gods." 1 Corinthians 6:19, 20. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Corinthians 10:31. To the church of Christ in all ages is addressed the solemn and fearful warning, "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." 1 Corinthians 3:17.{PP 362.1}[9]
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