先祖与先知-第35章
第35章 可拉的叛逆
先祖与先知-第35章
Chap. 35 - The Rebellion of Korah
先祖与先知-第35章
上帝降在以色列人身上的刑罚，虽一时压服了他们滥发怨言和犯上作乱的行为，但他们心中仍然存着叛逆的精神，终于造成了最痛苦的后果。以前的叛乱，不过是由于民众的情绪忽然间受刺激而起的暴动；但这一次却是有人处心积虑地布置了一个阴谋，决心要推翻上帝亲自指派之领袖的权威。[1]{PP 395.1}
先祖与先知-第35章
The judgments visited upon the Israelites served for a time to restrain their murmuring and insubordination, but the spirit of rebellion was still in the heart and eventually brought forth the bitterest fruits. The former rebellions had been mere popular tumults, arising from the sudden impulse of the excited multitude; but now a deep-laid conspiracy was formed, the result of a determined purpose to overthrow the authority of the leaders appointed by God Himself.{PP 395.1}[1]
先祖与先知-第35章
这一次叛变的领导人物可拉，是属哥辖族的一个利未人，摩西的堂兄弟；他是一个有才干有势力的人。他虽然被派在会幕中服务，但他不满于现有的地位，而希冀作荣显的祭司。上帝把从前归于每家长子的祭司工作赐给亚伦和他的家，这事曾引起可拉的嫉妒和不满，他虽不敢采取什么公开的叛乱行动，然而他却暗暗地在反对摩西和亚伦。最后他竟敢阴谋推翻当时政治和上帝的权威。他不担心没有同谋的人。靠近可拉和哥辖人的帐棚，在会幕的南边是流便支派的营盘，该支派的两个首领大坍和亚比兰的帐棚，正贴近可拉的帐棚。这两个首领很快地就参与可拉野心的计划。他们声称自己既是雅各长子的后裔，就应当掌握行政权，他们也决定与可拉分享祭司职任的尊荣。[2]{PP 395.2}
先祖与先知-第35章
Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.{PP 395.2}[2]
先祖与先知-第35章
这时，民众以兴奋的心情欢迎可拉的计划、百姓所有失望的痛苦，使从前的疑惑、嫉妒、怨恨都死灰复燃了，于是他们又埋怨他们这一位大有忍耐的领袖摩西。以色列人时常忘记他们是在上帝引导之下的事实。他们忘记那一位立约的使者是他们看不见的领袖，并有基督的圣颜隐在云柱中，行在他们前面，而且摩西所得的一切指示都是从他而来的。[3]{PP 395.3}
先祖与先知-第35章
The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.{PP 395.3}[3]
先祖与先知-第35章
他们不甘于俯首听从自己必须死在旷野的可怖判决，因此他们随时寻找借口，说那引领他们并宣布他们厄运的，乃是摩西而不是上帝。虽然他们的行列中已经少了很多人，而这世上最谦和之人的最大努力，竟不能镇抚这一班百姓的叛乱；这就说明了从前上帝对他们的刚愎不悦的缘故。但他们还没有把这教训放在心上，这一次他们又被试探所胜了。[4]{PP 396.1}
先祖与先知-第35章
They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God's displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.{PP 396.1}[4]
先祖与先知-第35章
摩西从前所过卑微的牧人生活，要比现在作一大群悖谬之人的领袖舒适愉快得多了。但摩西不敢自行选择。上帝已经赐给他一根权能的仗，代替牧羊的竿，除非上帝解除他的职务，他自己是不能放下这杖的。[5]{PP 396.2}
先祖与先知-第35章
The humble shepherd's life of Moses had been far more peaceful and happy than his present position as leader of that vast assembly of turbulent spirits. Yet Moses dared not choose. In place of a shepherd's crook a rod of power had been given him, which he could not lay down until God should release him.{PP 396.2}[5]
先祖与先知-第35章
那洞察万人心中隐情的主，早已看出可拉和他同党的阴谋，并已给他子民警告和教训，使他们可以逃避这些阴谋家的欺骗。他们曾看到上帝因米利暗的嫉妒和埋怨摩西的话，所降在她身上的刑罚。耶和华曾声明摩西比先知还大。他说：“我要与他面对面说话，……你们毁谤我的仆人摩西，为何不惧怕呢？”（民12:8）这些话不是单对亚伦和米利暗说的，而也是对以色列会众讲的。[6]{PP 396.3}
先祖与先知-第35章
He who reads the secrets of all hearts had marked the purposes of Korah and his companions and had given His people such warning and instruction as might have enabled them to escape the deception of these designing men. They had seen the judgment of God fall upon Miriam because of her jealousy and complaints against Moses. The Lord had declared that Moses was greater than a prophet. "With him will I speak mouth to mouth." "Wherefore, then," He added, "were ye not afraid to speak against My servant Moses?" Numbers 12:8. These instructions were not intended for Aaron and Miriam alone, but for all Israel.{PP 396.3}[6]
先祖与先知-第35章
可拉和他的同党曾蒙特恩，得见上帝的权能与威严。他们曾伴同摩西上山，并见过上帝的荣耀。可是自从那时以来，他们已经变了。有一种试探，起初极为微小，但一怀藏在心，就渐渐得势，终至撒但控制了他们的心，他们便大胆进行叛离的工作。他们宣称，自己非常关心百姓的幸福。他们先在民间彼此交头接耳，声诉不平；继而向以色列的领导人物进谗。他们诡诈的言词既被人欣然接受，他们就大胆地更进一步，最后他们居然真相信自己的行动是出于侍奉上帝的热诚了。[7]{PP 396.4}
先祖与先知-第35章
Korah and his fellow conspirators were men who had been favored with special manifestations of God's power and greatness. They were of the number who went up with Moses into the mount and beheld the divine glory. But since that time a change had come. A temptation, slight at first, had been harbored, and had strengthened as it was encouraged, until their minds were controlled by Satan, and they ventured upon their work of disaffection. Professing great interest in the prosperity of the people, they first whispered their discontent to one another and then to leading men of Israel. Their insinuations were so readily received that they ventured still further, and at last they really believed themselves to be actuated by zeal for God.{PP 396.4}[7]
先祖与先知-第35章
他们很成功地联络了二百五十位在会众中有声望的人。他们既然有这些强有力的党羽，便确信可以彻底改组政府，并在行政方面大加改进，比摩西和亚伦办得更好。[8]{PP 397.1}
先祖与先知-第35章
They were successful in alienating two hundred and fifty princes, men of renown in the congregation. With these strong and influential supporters they felt confident of making a radical change in the government and greatly improving upon the administration of Moses and Aaron.{PP 397.1}[8]
先祖与先知-第35章
嫉妒生了仇恨，仇恨生了叛乱。他们曾讨论摩西凭什么资格得以享有那么大的权柄和尊荣，结果，他们认为这个地位是他们中间任何一人所能胜任的，而摩西居然占了这个非常可羡慕的地位。他们又自欺欺人地说，摩西和亚伦曾擅自取得他们的地位。那些心怀不平的人说：这两个领袖竟高抬自己在耶和华的会众以上，自取祭司的职位和政府的大权，其实他们的家族在以色列中并不比别人优异；他们本身也不比百姓圣洁，他们与弟兄平等也就够了，因为弟兄们都是有上帝与他们特别同在，和蒙上帝特别保护的。[9]{PP 397.2}
先祖与先知-第35章
Jealousy had given rise to envy, and envy to rebellion. They had discussed the question of the right of Moses to so great authority and honor, until they had come to regard him as occupying a very enviable position, which any of them could fill as well as he. And they deceived themselves and one another into thinking that Moses and Aaron had themselves assumed the positions they held. The discontented ones said that these leaders had exalted themselves above the congregation of the Lord, in taking upon them the priesthood and government, but their house was not entitled to distinction above others in Israel; they were no more holy than the people, and it should be enough for them to be on a level with their brethren, who were equally favored with God's special presence and protection.{PP 397.2}[9]
先祖与先知-第35章
这些阴谋家第二步工作的对象就是全体会众。对一些行了错事而该受责备的人，没有什么比同情和称赞的话更悦耳了。可拉和他的同党就是这样得到了会众的注意和支持。他们声称，百姓发怨言招致了上帝的忿怒，这种说法是错误的。他们说，会众所要求的不过是自己的权利，所以他们是没有错误的；而摩西却是一个傲慢的首领；众百姓原有耶和华在他们中间，并且是圣洁的，而摩西竟把他们当作罪人去责备。[10]{PP 397.3}
先祖与先知-第35章
The next work of the conspirators was with the people. To those who are in the wrong, and deserving of reproof, there is nothing more pleasing than to receive sympathy and praise. And thus Korah and his associates gained the attention and enlisted the support of the congregation. The charge that the murmurings of the people had brought upon them the wrath of God was declared to be a mistake. They said that the congregation were not at fault, since they desired nothing more than their rights; but that Moses was an overbearing ruler; that he had reproved the people as sinners, when they were a holy people, and the Lord was among them.{PP 397.3}[10]
先祖与先知-第35章
可拉向百姓重述他们在旷野中旅行的经过，提到他们曾如何临到种种困窘的境地，以及许多人如何因发怨言和悖逆上帝而灭亡。他使听众相信，如果摩西采取了不同的方针，他们的困窘原是可以避免的。于是他们确认遭受一切灾祸的责任，都应由摩西来负担，而且他们之所以不能进入迦南，乃是因为摩西和亚伦的处置失当；如果有可拉作他们的领袖，并多注意他们的好行为来鼓励他们，而不责备他们的罪恶，他们的行程就必非常愉快而顺利了；他们必能直接前往应许之地，而不至于徘徊飘流于旷野之中了。[11]{PP 397.4}
先祖与先知-第35章
Korah reviewed the history of their travels through the wilderness, where they had been brought into strait places, and many had perished because of their murmuring and disobedience. His hearers thought they saw clearly that their troubles might have been prevented if Moses had pursued a different course. They decided that all their disasters were chargeable to him, and that their exclusion from Canaan was in consequence of the mismanagement of Moses and Aaron; that if Korah would be their leader, and would encourage them by dwelling upon their good deeds, instead of reproving their sins, they would have a very peaceful, prosperous journey; instead of wandering to and fro in the wilderness, they would proceed directly to the Promised Land.{PP 397.4}[11]
先祖与先知-第35章
这种叛离的工作在这向来不相融洽的会众之中，倒起了空前的团结与协调作用。可拉在民间工作的成功增强了他的自信心，使他坚信摩西所僭取的威权若不加以阻止，就必大大妨害以色列人的自由；他又声称，上帝已将这事启示给他，并已授权给他尽速改组政府，不可遗误，可是还有许多人不肯轻信可拉指责摩西的话。他们想起摩西的忍耐，和自我牺牲的工作，他们的良心就甚不安。所以可拉必需提出一种自私的动机，来说明摩西深切关心以色列人的原因；于是旧事重提，说摩西领他们出来，是要他们死在旷野，以便夺取他们的财产。[12]{PP 398.1}
先祖与先知-第35章
In this work of disaffection there was greater union and harmony among the discordant elements of the congregation than had ever before existed. Korah's success with the people increased his confidence and confirmed him in his belief that the usurpation of authority by Moses, if unchecked, would be fatal to the liberties of Israel; he also claimed that God had opened the matter to him, and had authorized him to make a change in the government before it should be too late. But many were not ready to accept Korah's accusations against Moses. The memory of his patient, self-sacrificing labors came up before them, and conscience was disturbed. It was therefore necessary to assign some selfish motive for his deep interest for Israel; and the old charge was reiterated, that he had led them out to perish in the wilderness, that he might seize upon their possessions.{PP 398.1}[12]
先祖与先知-第35章
工作秘密的进行了一段时期，及至这运动势力壮大之后，可以进行公开决裂的时候，可拉就以党魁的姿态出现，公开的谴责摩西和亚伦，窃夺了可拉和他同伴理应享有的权位。此外，他又谴责他们剥夺了百姓的自由和独立。这些阴谋家说：“你们擅自专权，全会众个个既是圣洁，耶和华也在他们中间，你们为什么自高超过耶和华的会众呢？”（民16:3）[13]{PP 398.2}
先祖与先知-第35章
For a time this work was carried on secretly. As soon, however, as the movement had gained sufficient strength to warrant an open rupture, Korah appeared at the head of the faction, and publicly accused Moses and Aaron of usurping authority which Korah and his associates were equally entitled to share. It was charged, further, that the people had been deprived of their liberty and independence. "Ye take too much upon you," said the conspirators, "seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?"{PP 398.2}[13]
先祖与先知-第35章
摩西起先没有料想到这个处心积虑的阴谋，及至这事的可怕真相猛然暴露在他眼前时，他就一言不发，俯伏在上帝面前。及至起来后，他心中诚然忧伤，但却是镇定而坚强的。他已蒙神圣的指导。他说：“到了早晨，耶和华必指示谁是属他的，谁是圣洁的；就叫谁亲近他；他所拣选的是谁，必叫谁亲近他。”这个试验要留待第二天早晨执行，让人人都有充分时间去反省。届时，那些企图作祭司的人要各人拿一个香炉，到会幕那里，当着会众烧香。律法明明规定，唯有那些分别出来担任圣职的人，才能在圣所供职。况且，就是祭司拿答和亚比户，在他们不顾上帝命令而擅敢献上“凡火”时，也曾被毁灭了。这时，摩西向谴责他的人提议，如果他们敢作这么危险的尝试，就不妨把问题请求上帝处理。[14]{PP 398.3}
先祖与先知-第35章
Moses had not suspected this deep-laid plot, and when its terrible significance burst upon him, he fell upon his face in silent appeal to God. He arose sorrowful indeed, but calm and strong. Divine guidance had been granted him. "Even tomorrow," he said, "the Lord will show who are His, and who is holy; and will cause him to come near unto Him: even him whom He hath chosen will He cause to come near unto Him." The test was to be deferred until the morrow, that all might have time for reflection. Then those who aspired to the priesthood were to come each with a censer, and offer incense at the tabernacle in the presence of the congregation. The law was very explicit that only those who had been ordained to the sacred office should minister in the sanctuary. And even the priests, Nadab and Abihu, had been destroyed for venturing to offer "strange fire," in disregard of a divine command. Yet Moses challenged his accusers, if they dared enter upon so perilous an appeal, to refer the matter to God.{PP 398.3}[14]
先祖与先知-第35章
摩西指着可拉和他同党的利未人说道：“以色列的上帝从以色列会中将你们分别出来，使你们亲近他，办耶和华帐幕的事，并站在会众面前替他们当差。耶和华又使你，和你一切弟兄利未的子孙，一同亲近他，这岂为小事，你们还要求祭司的职任吗？你和你一党的人聚集，是要攻击耶和华。亚伦算什么，你们竟向他发怨言呢？”[15]{PP 399.1}
先祖与先知-第35章
Singling out Korah and his fellow Levites, Moses said, "Seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to Himself to do the service of the tabernacle of the Lord, and to stand before the congregation to minister unto them? And He hath brought thee near to Him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? for which cause both thou and all thy company are gathered together against the Lord. And what is Aaron, that ye murmur against him?"{PP 399.1}[15]
先祖与先知-第35章
大坍和亚比兰本来在态度上没有像可拉那么强硬；摩西希望他们或许是被诱参加叛乱，而还不是全然败坏的，所以他打发人去召他们到他面前来，以便听取他们对他所有的谴责。但他们不肯来，并且蛮横无理地否认他的权威。他们当着会众回答说：“你将我们从流奶与蜜之地领上来，要在旷野杀我们，这岂为小事，你还要自立为王辖管我们吗？并且你没有将我们领到流奶与蜜之地，也没有把田地和葡萄园，给我们为业，难道你要剜这些人的眼睛吗？我们不上去。”[16]{PP 399.2}
先祖与先知-第35章
Dathan and Abiram had not taken so bold a stand as had Korah; and Moses, hoping that they might have been drawn into the conspiracy without having become wholly corrupted, summoned them to appear before him, that he might hear their charges against him. But they would not come, and they insolently refused to acknowledge his authority. Their reply, uttered in the hearing of the congregation, was, "Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? We will not come up."{PP 399.2}[16]
先祖与先知-第35章
这样，他们竟拿耶和华形容应许之地的话，来形容他们从前为奴之地。他们控告摩西，假借上帝的引导来树立自己的权威；并声明，他们不再像瞎子一样听凭他领导，一会儿向迦南，一会儿又转向旷野，完全被他一个人的野心所左右。这样，这一位素来像慈爱的父亲和忍耐的牧人的摩西，竟被他们说成是一个心肠狠毒的暴君和篡位者。他们之所以被拒绝于迦南之外，原是因他们自己的罪所招致的刑罚，而今他们却把这罪归到摩西头上。[17]{PP 399.3}
先祖与先知-第35章
Thus they applied to the scene of their bondage the very language in which the Lord had described the promised inheritance. They accused Moses of pretending to act under divine guidance, as a means of establishing his authority; and they declared that they would no longer submit to be led about like blind men, now toward Canaan, and now toward the wilderness, as best suited his ambitious designs. Thus he who had been as a tender father, a patient shepherd, was represented in the blackest character of a tyrant and usurper. The exclusion from Canaan, in punishment of their own sins, was charged upon him.{PP 399.3}[17]
先祖与先知-第35章
很明显地，百姓是同情叛党的；但摩西没有设法为自己辩护。他只是当着会众严肃地请求上帝来证明他动机的纯洁，和行为的正直，他恳求上帝作裁判者。[18]{PP 399.4}
先祖与先知-第35章
It was evident that the sympathies of the people were with the disaffected party; but Moses made no effort at self-vindication. He solemnly appealed to God, in the presence of the congregation, as a witness to the purity of his motives and the uprightness of his conduct, and implored Him to be his judge. {PP 399.4}[18]
先祖与先知-第35章
第二天，可拉带着二百五十个首领，各拿香炉出来了。他们被领到会幕的院子里，百姓则聚集在外面，等着要看结果如何。这次并不是摩西招集会众来看可拉和他同党的失败，而是这些叛徒在盲目的臆测之中，招聚了众人来看他们的胜利。会众多数是公开支持可拉的，因此，他以为自己很有把握胜过亚伦。[19]{PP 400.1}
先祖与先知-第35章
On the morrow, the two hundred and fifty princes, with Korah at their head, presented themselves, with their censers. They were brought into the court of the tabernacle, while the people gathered without, to await the result. It was not Moses who assembled the congregation to behold the defeat of Korah and his company, but the rebels, in their blind presumption, had called them together to witness their victory. A large part of the congregation openly sided with Korah, whose hopes were high of carrying his point against Aaron.{PP 400.1}[19]
先祖与先知-第35章
正当他们聚集在上帝面前时，“耶和华的荣光就向全会众显现。”上帝警告摩西和亚伦说：“你们离开这会众，我好在转眼之间把他们灭绝。”但是他们俯伏在地，祷告说：“上帝，万人之灵的上帝啊，一人犯罪，你就要向全会众发怒吗？”[20]{PP 400.2}
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As they were thus assembled before God, "the glory of the Lord appeared unto all the congregation." The divine warning was communicated to Moses and Aaron, "Separate yourselves from among this congregation, that I may consume them in a moment." But they fell upon their faces, with the prayer, "O God, the God of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?"{PP 400.2}[20]
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这时可拉已经离开会众，到大坍和亚比兰那里去了，摩西则带着七十个长老下去，向那些不肯来到他面前的人发出最后的警告。会众也随着摩西走过去，但在他还未曾发出警告之前，摩西蒙了上帝的指示，吩咐百姓说：“你们离开这恶人的帐棚吧；他们的物件，什么都不可摸，恐怕你们陷在他们的罪中，与他们一同消灭。”众人听从了这个警告，因为他们都觉得将有灾祸临到众人。叛徒的首领们虽然看见那些被他们牢笼的群众离弃了他们，但他们依然顽梗不化。他们和自己的家属一同站在帐棚门口，好像是公然反抗上帝的警告似的。[21]{PP 400.3}
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Korah had withdrawn from the assembly to join Dathan and Abiram when Moses, accompanied by the seventy elders, went down with a last warning to the men who had refused to come to him. The multitudes followed, and before delivering his message, Moses, by divine direction, bade the people, "Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in all their sins." The warning was obeyed, for an apprehension of impending judgment rested upon all. The chief rebels saw themselves abandoned by those whom they had deceived, but their hardihood was unshaken. They stood with their families in the door of their tents, as if in defiance of the divine warning.{PP 400.3}[21]
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这时候摩西奉以色列上帝的名，当着会众宣布，说：“我行的这一切事，本不是凭我自己心意行的，乃是耶和华打发我行的；必有证据使你们知道。这些人死，若与世人无异，或是他们所遭的，与世人相同，就不是耶和华打发我来的。倘若耶和华创作一件新事，使地开口，把他们和一切属他们的都吞下去，叫他们活活的坠落阴间，你们就明白这些人是藐视耶和华了。”[22]{PP 400.4}
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In the name of the God of Israel, Moses now declared, in the hearing of the congregation: "Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men, then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit, then ye shall understand that these men have provoked the Lord."{PP 400.4}[22]
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全以色列人在惊恐和期待之中，等候着事情发生，他们的目光都注视着摩西。摩西刚说完了这些话，地就开了口，把这些叛徒和他们一切所有的，都活活地吞了下去，“他们就从会中灭亡。”百姓自知与这次的罪有份，就都逃跑了。[23]{PP 400.5}
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The eyes of all Israel were fixed upon Moses as they stood, in terror and expectation, awaiting the event. As he ceased speaking, the solid earth parted, and the rebels went down alive into the pit, with all that pertained to them, and "they perished from among the congregation." The people fled, self-condemned as partakers in the sin.{PP 400.5}[23]
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但灾祸并没有就此停止。有火从云彩中出来，烧灭了那献香的二百五十个首领。这些人原不是发动叛乱的，所以没有与主谋的人同遭毁灭。上帝让他们眼见那些人的结局，给他们悔改的机会；但他们依然同情叛徒，所以就同受叛逆的厄运。[24]{PP 401.1}
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But the judgments were not ended. Fire flashing from the cloud consumed the two hundred and fifty princes who had offered incense. These men, not being the first in rebellion, were not destroyed with the chief conspirators. They were permitted to see their end, and to have an opportunity for repentance; but their sympathies were with the rebels, and they shared their fate.{PP 401.1}[24]
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当摩西恳劝以色列人逃避那即将来到的毁灭时，如果可拉和他的同党果能悔改，并祈求饶恕的话，上帝的刑罚还是可以延缓的。但是他们的顽梗，固执，注定了他们的厄运。全会众都曾与他们的罪有份，因为他们都曾或多或少地同情他们。然而上帝凭着他的大爱，把叛逆的主谋和从犯分别处理。那些受欺骗的百姓，仍得有一段悔改的时期。这时已经有显著的凭据证明他们的错误，而摩西则是完全无误的。上帝已经显明他的权能，把一切的疑难都澄清了。[25]{PP 401.2}
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When Moses was entreating Israel to flee from the coming destruction, the divine judgment might even then have been stayed, if Korah and his company had repented and sought forgiveness. But their stubborn persistence sealed their doom. The entire congregation were sharers in their guilt, for all had, to a greater or less degree, sympathized with them. Yet God in His great mercy made a distinction between the leaders in rebellion and those whom they had led. The people who had permitted themselves to be deceived were still granted space for repentance. Overwhelming evidence had been given that they were wrong, and that Moses was right. The signal manifestation of God's power had removed all uncertainty.{PP 401.2}[25]
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那行在希伯来人前面的使者耶稣，要拯救他们脱离毁灭，为他们保留赦罪之恩。上帝的刑罚曾迫在眉睫，向他们发出悔改的忠告。从天上伸出了一只特别而无法抵拒的手，来阻止他们的叛乱。这时，他们若能答应投入上帝的照顾下，他们还是可以得救的。他们虽然因惧怕遭毁灭而逃避上帝的刑罚，但他们叛逆的心并没有改变。当天晚上，他们回到自己的帐棚里，满心恐惧，但并无悔改的意向。[26]{PP 401.3}
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Jesus, the Angel who went before the Hebrews, sought to save them from destruction. Forgiveness was lingering for them. The judgment of God had come very near, and appealed to them to repent. A special, irresistible interference from heaven had arrested their rebellion. Now, if they would respond to the interposition of God's providence, they might be saved. But while they fled from the judgments, through fear of destruction, their rebellion was not cured. They returned to their tents that night terrified, but not repentant.{PP 401.3}[26]
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可拉和他的同党曾向百姓说一些谄媚的话，直到他们真相信自己是良善之人，而摩西是向来亏负他们，虐待他们的。如果他们承认可拉和他同党的错误，而摩西是对的话，那么，他们就不得不相信，他们必须死在旷野的判决是出诸上帝的口了。但他们还不愿意对这一点屈服，而始终相信是摩西欺骗了他们。他们曾执迷不悟地希望不久即可建立一个新的秩序，那时就要以称赞代替责备，以安逸代替焦虑和奋斗了。那些被上帝毁灭的人曾向他们说谄媚的话，并自称对他们极其关怀和爱护，所以百姓认为可拉和他的同党都是好人，而他们的毁灭多少是要由摩西负责的。[27]{PP 401.4}
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They had been flattered by Korah and his company until they really believed themselves to be very good people, and that they had been wronged and abused by Moses. Should they admit that Korah and his company were wrong, and Moses right, then they would be compelled to receive as the word of God the sentence that they must die in the wilderness. They were not willing to submit to this, and they tried to believe that Moses had deceived them. They had fondly cherished the hope that a new order of things was about to be established, in which praise would be substituted for reproof, and ease for anxiety and conflict. The men who had perished had spoken flattering words and had professed great interest and love for them, and the people concluded that Korah and his companions must have been good men, and that Moses had by some means been the cause of their destruction.{PP 401.4}[27]
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世人最侮辱上帝的事，莫过于轻视并拒绝上帝所用以拯救他们的方法。以色列民当时不但犯了这罪，他们甚至于还想把摩西和亚伦置于死地。然而他们始终没有觉悟到自己需要祈求上帝赦免他们这严重的罪恶。他们度过那试验的一夜，竟没有悔改认罪，反而还要想出什么办法，反驳那证明他们罪大恶极的许多事实。他们仍然怀恨上帝所委派的人，并准备反抗他们的权威。同时，有撒但在旁扰乱他们的见解，领他们盲目地走到灭亡之地。[28]{PP 402.1}
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It is hardly possible for men to offer greater insult to God than to despise and reject the instrumentalities He would use for their salvation. The Israelites had not only done this, but had purposed to put both Moses and Aaron to death. Yet they did not realize the necessity of seeking pardon of God for their grievous sin. That night of probation was not passed in repentance and confession, but in devising some way to resist the evidences which showed them to be the greatest of sinners. They still cherished hatred of the men of God's appointment, and braced themselves to resist their authority. Satan was at hand to pervert their judgment and lead them blindfold to destruction.{PP 402.1}[28]
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当那些注定灭亡的罪人被地吞下去的时候，以色列众人一听见他们喊叫的声音，便惊慌逃跑，因为他们说：“恐怕地也把我们吞下去。”但是到了“第二天，全会众都向摩西亚伦发怨言，说：你们杀了耶和华的百姓了。”他们几乎要下手杀害他们那忠心耿耿和自我牺牲的领袖。[29]{PP 402.2}
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All Israel had fled in alarm at the cry of the doomed sinners who went down into the pit, for they said, "Lest the earth swallow us up also." "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, ye have killed the people of the Lord." And they were about to proceed to violence against their faithful, self-sacrificing leaders.{PP 402.2}[29]
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这时，大家看见会幕上面的云彩之中，有上帝的荣耀显现，从云彩里又有声音向摩西和亚伦说：“你们离开这会众，我好在转眼之间把他们灭绝。”[30]{PP 402.3}
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A manifestation of the divine glory was seen in the cloud above the tabernacle, and a voice from the cloud spoke to Moses and Aaron, "Get you up from among this congregation, that I may consume them as in a moment."{PP 402.3}[30]
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摩西知道自己身上没有罪，因此他并不惧怕，也没有赶紧离去而让会众灭亡。摩西迟迟不行。在这可怕的危急之秋，显出了真牧人对他照管之下的羊群的关怀。他恳求上帝的忿怒不要全然毁灭他的选民。由于他的代求，止住了上帝施惩罚的手，使那悖逆叛乱的以色列民不至于全然灭绝。[31]{PP 402.4}
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The guilt of sin did not rest upon Moses, and hence he did not fear and did not hasten away and leave the congregation to perish. Moses lingered, in this fearful crisis manifesting the true shepherd's interest for the flock of his care. He pleaded that the wrath of God might not utterly destroy the people of His choice. By his intercession he stayed the arm of vengeance, that a full end might not be made of disobedient, rebellious Israel.{PP 402.4}[31]
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但是，忿怒的使者已经出动；瘟疫已经在会中发作了。亚伦得了他兄弟的指示，拿着香炉赶紧到会众中间“为他们赎罪。”“他站在活人死人之间。”当馨香的烟云和会幕内摩西的祷告上升达到耶和华面前时，瘟疫就止住了；但以色列人遭瘟疫而死的已经有一万四千余人，作了埋怨和叛逆之罪的一个明证。[32]{PP 402.5}
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But the minister of wrath had gone forth; the plague was doing its work of death. By his brother's direction, Aaron took a censer and hastened into the midst of the congregation to "make an atonement for them." "And he stood between the dead and the living." As the smoke of the incense ascended, the prayers of Moses in the tabernacle went up to God; and the plague was stayed; but not until fourteen thousand of Israel lay dead, an evidence of the guilt of murmuring and rebellion.{PP 402.5}[32]
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可是上帝还要给他们一个凭据，证明祭司的职任已经命定给亚伦的家。上帝吩咐每一个支派要预备一根杖，写上各支派的名字。亚伦的名字要写在利未支派的杖上。这些杖都要存在会幕内的“法柜前。”哪一根杖发芽，就证明哪一个支派蒙耶和华拣选担任祭司的职分。第二天，“谁知，利未族亚伦的杖已经发了芽，生了花苞，开了花，结了熟杏。”（民17:8）这一根杖先给百姓观看，然后放在会幕里作为后代的见证。这一件奇事终于解决了祭司职任的问题。[33]{PP 403.1}
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But further evidence was given that the priesthood had been established in the family of Aaron. By divine direction each tribe prepared a rod and wrote upon it the name of the tribe. The name of Aaron was upon that of Levi. The rods were laid up in the tabernacle, "before the testimony." The blossoming of any rod was to be a token that the Lord had chosen that tribe for the priesthood. On the morrow, "behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds." It was shown to the people, and afterward laid up in the tabernacle as a witness to succeeding generations. This miracle effectually settled the question of the priesthood.{PP 403.1}[33]
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此时，摩西亚伦是奉上帝的威权说话，这个问题已经完全确定了；于是百姓不得不相信他们必要死在旷野的这一件不受欢迎的事实。他们喊着说：“我们死啦，我们灭亡啦，都灭亡啦。”他们承认叛逆自己的领袖是犯了罪，并承认可拉和他的同党受了上帝公正的刑罚。[34]{PP 403.2}
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It was now fully established that Moses and Aaron had spoken by divine authority, and the people were compelled to believe the unwelcome truth that they were to die in the wilderness. "Behold," they exclaimed, "we die, we perish, we all perish." They confessed that they had sinned in rebelling against their leaders, and that Korah and his company had suffered from the just judgment of God.{PP 403.2}[34]
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由于可拉的背叛，我们就可以看出撒但在天上背叛的这相同的精神，不过这次的范围较小而已。那使路锡甫埋怨上帝政权并想推翻天上既定秩序的，乃是骄傲和野心。自从他堕落以来，他的目的就是要在人心中灌输这同样嫉妒和不满的精神，并同样有贪图地位和尊荣的野心。他就是这样在可拉、大坍和亚比兰的心中作工，引起他们自高的欲望，激起嫉妒、猜疑和叛逆的心理。撒但使他们拒绝上帝所委派的人，这样他们也就是拒绝了上帝作他们的领袖。可是，当他们向摩西亚伦发怨言而亵渎上帝时，他们竟以为自己是义人，而看那些忠心斥责他们罪过的人是被撒但所鼓动的；他们受惑之深，于此可见一斑。[35]{PP 403.3}
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In the rebellion of Korah is seen the working out, upon a narrower stage, of the same spirit that led to the rebellion of Satan in heaven. It was pride and ambition that prompted Lucifer to complain of the government of God, and to seek the overthrow of the order which had been established in heaven. Since his fall it has been his object to infuse the same spirit of envy and discontent, the same ambition for position and honor, into the minds of men. He thus worked upon the minds of Korah, Dathan, and Abiram, to arouse the desire for self-exaltation and excite envy, distrust, and rebellion. Satan caused them to reject God as their leader, by rejecting the men of God's appointment. Yet while in their murmuring against Moses and Aaron they blasphemed God, they were so deluded as to think themselves righteous, and to regard those who had faithfully reproved their sins as actuated by Satan.{PP 403.3}[35]
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那作可拉败亡基本原因的罪，今日岂不是依然存在吗？骄傲和野心到处在流行着；一旦在人心中滋长，就会打开互相嫉妒和争权夺位之门，使人远离上帝，而不知不觉地被诱入撒但的阵营。许多人，连自称跟从基督的人在内，也像可拉和他的同党一样，终日在热切地为高抬自己而打算、计划、工作，并为要取得百姓的同情和支持起见，竟不惜颠倒是非，诬蔑并诽谤耶和华的仆人，甚至于把自己卑鄙自私的动机加在他们身上。由于再三地抹杀事实，颠倒是非，他们终于确信虚谎为真理。在他们想要破坏上帝所委派之人在民间的威信时，他们竟确信自己是在从事善工、侍奉上帝呢。[36]{PP 403.4}
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Do not the same evils still exist that lay at the foundation of Korah's ruin? Pride and ambition are widespread; and when these are cherished, they open the door to envy, and a striving for supremacy; the soul is alienated from God, and unconsciously drawn into the ranks of Satan. Like Korah and his companions, many, even of the professed followers of Christ, are thinking, planning, and working so eagerly for self-exaltation that in order to gain the sympathy and support of the people they are ready to pervert the truth, falsifying and misrepresenting the Lord's servants, and even charging them with the base and selfish motives that inspire their own hearts. By persistently reiterating falsehood, and that against all evidence, they at last come to believe it to be truth. While endeavoring to destroy the confidence of the people in the men of God's appointment, they really believe that they are engaged in a good work, verily doing God service.{PP 403.4}[36]
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希伯来人不愿意服从耶和华的指示和限制。他们在限制之下急躁不安，而且不愿意领受责备，这就是他们埋怨摩西的原因。如果让他们任意而行，他们就不会有很多埋怨领袖的话了。在教会的全部历史中，上帝的仆人时常是要应付这同样精神的。[37]{PP 404.1}
先祖与先知-第35章
The Hebrews were not willing to submit to the directions and restrictions of the Lord. They were restless under restraint, and unwilling to receive reproof. This was the secret of their murmuring against Moses. Had they been left free to do as they pleased, there would have been fewer complaints against their leader. All through the history of the church God's servants have had the same spirit to meet.{PP 404.1}[37]
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世人因为放纵罪恶，使撒但得以进入他们的心，以致使他们一步一步地陷在罪中。人若拒绝真光，就必令理智昏昧、心地刚硬，这样，他们下一步犯罪便更容易，而拒绝更清楚的亮光，直到犯罪的习惯在他们身上成了无法挣脱的镣铐。罪在他们眼中，也不再是那么可憎的了。那些忠心传讲上帝真道的人，因为谴责他们的罪恶，就时常惹起他们的仇恨。他们不愿意忍受改正罪行时所必经的痛苦和牺牲，所以他们转而攻击耶和华的仆人，并痛斥他的责备为不必要，而且过于严厉。他们像可拉一样，说，百姓并没有错误；而一切困难都是由责备人所引起的。他们既用这种谎言来安慰自己的良心，这些嫉妒和叛离的人，就在教会中散播不和睦的种子，使那些想要建立教会的人灰心丧志。[38]{PP 404.2}
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It is by sinful indulgence that men give Satan access to their minds, and they go from one stage of wickedness to another. The rejection of light darkens the mind and hardens the heart, so that it is easier for them to take the next step in sin and to reject still clearer light, until at last their habits of wrongdoing become fixed. Sin ceases to appear sinful to them. He who faithfully preaches God's word, thereby condemning their sins, too often incurs their hatred. Unwilling to endure the pain and sacrifice necessary to reform, they turn upon the Lord's servant and denounce his reproofs as uncalled for and severe. Like Korah, they declare that the people are not at fault; it is the reprover that causes all the trouble. And soothing their consciences with this deception, the jealous and disaffected combine to sow discord in the church and weaken the hands of those who would build it up.{PP 404.2}[38]
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上帝过去拣选的领导圣工的人，所有的每一步进展，都曾引起过人的猜疑，他们的每一举动，都曾遭受到一些嫉妒和吹毛求疵之人的诬蔑。路德的时代如此，卫斯理和其他改正家的时代如此，今日也是如此。[39]{PP 404.3}
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Every advance made by those whom God has called to lead in His work has excited suspicion; every act has been misrepresented by the jealous and faultfinding. Thus it was in the time of Luther, of the Wesleys and other reformers. Thus it is today.{PP 404.3}[39]
先祖与先知-第35章
倘若可拉能确知所传给以色列人的指示和责备真是从上帝那里来的话，他就不至于作他所作的事了。其实，这一点很可能是他确实知道的。上帝已经给他们压倒一切的凭据，证明是他自己在领导着以色列民。但是可拉和他的同党拒绝了真光，直到他们的心地昏昧，甚至上帝能力最惊人的显示也不足以感服他们的心；他们把一切都归于人力或撒但的作为。百姓也是如此，他们在可拉和他的同党遭毁灭之后，第二天来对摩西亚伦说：“你们杀了耶和华的百姓了。”虽然他们看见了最确凿的凭据，证明上帝不喜悦他们的行为，所以毁灭了那些欺骗他们的人，然而他们竟敢把上帝的刑罚归之于撒但，声称，摩西和亚伦是借着那恶者的能力使良善圣洁的人丧命的。那注定他们遭厄运的就是这个原因。他们已经犯了亵渎圣灵的罪，这一种罪使人心刚硬，不能再受上帝恩典的感化。当犹太人把基督借上帝的能力所施行的慈惠工作归给别西卜的时候，我们的救主就说了这句话：“凡说话干犯人子的，还可得赦免；唯独说话干犯圣灵的，今世来世总不得赦免。”（太12:32）上帝与人的交往，乃是借着圣灵为媒介的；可见凡故意拒绝圣灵，并以之为撒但之作为的人，就是割断了上帝与人之间的交通了。[40]{PP 404.4}
先祖与先知-第35章
Korah would not have taken the course he did had he known that all the directions and reproofs communicated to Israel were from God. But he might have known this. God had given overwhelming evidence that He was leading Israel. But Korah and his companions rejected light until they became so blinded that the most striking manifestations of His power were not sufficient to convince them; they attributed them all to human or satanic agency. The same thing was done by the people, who the day after the destruction of Korah and his company came to Moses and Aaron, saying, "Ye have killed the people of the Lord." Notwithstanding they had had the most convincing evidence of God's displeasure at their course, in the destruction of the men who had deceived them, they dared to attribute His judgments to Satan, declaring that through the power of the evil one, Moses and Aaron had caused the death of good and holy men. It was this act that sealed their doom. They had committed the sin against the Holy Spirit, a sin by which man's heart is effectually hardened against the influence of divine grace. "Whosoever speaketh a word against the Son of man," said Christ, "it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him." Matthew 12:32. These words were spoken by our Saviour when the gracious works which He had performed through the power of God were attributed by the Jews to Beelzebub. It is through the agency of the Holy Spirit that God communicates with man; and those who deliberately reject this agency as satanic, have cut off the channel of communication between the soul and Heaven.{PP 404.4}[40]
先祖与先知-第35章
上帝常借着他的灵责备人，感动人，使人认罪悔改；如果人最后拒绝了圣灵的工作，上帝就再不能为那人作什么了。因为最后的恩典之源，已经用尽了。违犯律法的人就此把自己与上帝隔绝了；况且罪的本身并没有什么办法来拯救自己。上帝也没有余力来感动人，使人认罪，并拯救罪人了。上帝的命令是“任凭他吧。”于是“赎罪的祭就再没有了；唯有战惧等候审判和那烧灭众敌人的烈火。”（何4:17；来10:26-27）[41]{PP 405.1}
先祖与先知-第35章
God works by the manifestation of His Spirit to reprove and convict the sinner; and if the Spirit's work is finally rejected, there is no more that God can do for the soul. The last resource of divine mercy has been employed. The transgressor has cut himself off from God, and sin has no remedy to cure itself. There is no reserved power by which God can work to convict and convert the sinner. "Let him alone" (Hosea 4:17) is the divine command. Then "there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." Hebrews 10:26, 27.{PP 405.1}[41]
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