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民数记生命读经 · 第10篇

成军（九）

Being Formed into an Army (9)
1读经：民数记六章十三至二十一节。拿细耳人是高超的人，是绝对、完全、彻底为著神的人。一个人要成为拿细耳人，必须通过五章一切玷污的对付和疑忌的试验。没有通过民数记五章的对付和试验的人，都不能成为拿细耳人。
1Scripture Reading: Num. 6:13-21 A Nazarite is a superior person, one who is absolutely, utterly, and ultimately for God. In order to be a Nazarite, one must pass through all the dealings with defilement and the test of suspicion in chapter five. Anyone who has not passed through the dealings and the test in Numbers 5 cannot be a Nazarite
2拿细耳人必须胜过四件主要的事。第一，他必须胜过对血亲天然的情感，对母亲、父亲、妻子与儿女一切天然的情感。主耶稣胜过了这样天然的情感。马太十二章四十八至五十节说，『谁是我的母亲？谁是我的弟兄？就伸手指著门徒说，看哪，我的母亲，我的弟兄！因为凡实行我在诸天之上父旨意的，就是我的弟兄、姊妹和母亲了。』主耶稣所承认为亲属的，乃是祂在灵里的亲属，不是祂在天然生命里的亲属。当然，主耶稣是真正的拿细耳人。拿细耳人最好的榜样就是人耶稣。既然如此，我们都必须跟祂学，跟从祂，负祂的轭。（太十一29～30。）照例说，每一个新约的信徒都该是拿细耳人。然而，今天在一座城里很难找到一个正确的新约拿细耳人。
2A Nazarite must overcome four main things. First, he must overcome the natural affection toward his blood relatives, the natural affection he has for his mother, father, wife, and children. The Lord Jesus overcame such natural affection. Matthew 12:48 through 50 say, ‘‘Who is My mother, and who are My brothers? And stretching out His hand over His disciples, He said, Behold, My mother and My brothers! For whoever does the will of My Father who is in the heavens, he is My brother and sister and mother.’’ The Lord Jesus recognized as His relatives those who were His relatives in spirit, not those who were His relatives in the natural life. Surely the Lord Jesus was a real Nazarite. The best pattern of a Nazarite is the man Jesus. Since He is the pattern, we all must learn of Him, follow Him, and take His yoke (Matt. 11:29-30). As a rule, every New Testament believer should be a Nazarite. However, today it is difficult to find one proper New Testament Nazarite in a city
3拿细耳人必须胜过的第二件事是属地的欢乐。我们若要成为拿细耳人，就必须禁绝属地的欢乐。第三，拿细耳人必须对付他性情里的背叛。感谢神，我们被造，头上有许多头发，指明我们在权柄之下。我能见证，在一个人、一件事、或一种环境之下，乃是很大的祝福。在日本侵略中国的期间，我被日本人逮捕，关在监牢里三十天。我在非常严厉的对付和控制之下，但甚至那种监禁对我也是祝福。孩童和十几岁的少年需要在权柄之下。不在权柄之下的孩童定会任性狂妄。不愿意在一个人、一件事、或一种环境之下的十几岁少年，也是如此。
3The second thing a Nazarite must overcome is earthly pleasure. If we would be Nazarites, we must abstain from earthly pleasure. Third, a Nazarite must deal with the rebellion in his nature. Thank God that we were created with an abundance of hair on our head, indicating that we are under authority. I can testify that it is a great blessing to be under someone, some thing, or some environment. During the Japanese invasion of China, I was arrested by the Japanese and kept in prison for thirty days. Although I was under a very strict dealing and control, even that imprisonment was a blessing to me. Children and teenagers need to be under authority. A child who is not under authority will be unruly and wild. The same is true of teenagers who are not willing to be under someone, some thing, or some environment.
4在召会生活中，我们都接受了神，并且由神而生。我们都接受了神的生命。就这面的意义说，我们众人，包括使徒保罗在内，都是同等的。然而，在召会中有些人是婴孩。约翰在他的第一封书信里，笼统的称所有的圣徒为『孩子们』。（约壹二1，28，三7，18，四4，五21。）然后，他分别的称一些人为『小孩子，』称另一些人为『青年人，』又称另一些人为『父老们。』（约壹二～14。）若是说在一个三代同堂的家庭里，所有的成员都一样，这会使这家庭一团糟。在家庭生活中，祖父母、父母与儿女，三代之间的确有所不同。在召会生活中，原则也一样。彼前五章五节说，『年幼的，要服从年长的。』虽然在灵里，年长的也该学习服从年幼的，（弗五21，彼前五5下，）但年龄上的不同仍然存在。在某人或某事之下乃是祝福。甚至受到严格的限制也是祝福。感谢主，从我进入这恢复那天，主就把我置于某人、某事、或某环境之下。今天有人教导，信徒不需要服从代表权柄，不该在任何人之下。这种错谬的教导非常破坏人。首先对这样教导的人是破坏，然后对接受这种教导的人也是破坏。你一旦接受这种教训，认为信徒不该服从代表的权柄，你就被这教训所破坏。有些人在年轻时被破坏，一生无可救药。服从代表的权柄，这件事太严肃了。拿细耳人是满了头发，满了服从的人。他有服从的灵、地位、气氛和意愿。你若是这样的人，这对你和你的将来都有很大的祝福。
4In the church life we all have received God and have been born of God. We all have received the life of God. In this sense we all, including the Apostle Paul, are equal. However, in the church some are babes. In his first Epistle, John, in a general way, addressed all the saints as ‘‘little children’’ (2:1, 28; 3:7, 18; 4:4; 5:21). Nevertheless, he respectively addressed some as ‘‘young children,’’ others as ‘‘young men,’’ and still others as ‘‘fathers’’ (2:12-14). To say that all the members of a family of three generations are the same 12 would make the family a mess. In family life we surely need to respect the differences between the grandparents, the parents, and the children. The principle is the same in the church life. First Peter 5:5 says, ‘‘Younger men, be subject to elders.’’ Although, in the spirit, the older ones should also learn to obey the younger ones (Eph. 5:21; 1 Pet. 5:5b), still the difference in age remains. It is a blessing to be under someone or some thing. It is even a blessing to be severely limited. I thank the Lord that from the day I came into the recovery, the Lord put me under someone, some thing, or some environment. Today some are teaching that it is not necessary for believers to submit to a deputy authority, that believers should not be under anyone. This erroneous teaching is very damaging. First, it is damaging to those who teach in this way, and then it is damaging to the ones who receive such a teaching. Those who accept the teaching that the believers should not submit to deputy authority will be spoiled by this teaching. Some may even be spoiled without remedy in their youth. Therefore, it is a serious matter to teach that we should not submit to deputy authority, and it is also a serious matter to receive this teaching. A Nazarite is a person full of hair, full of submission. With him there are a submissive spirit, standing, atmosphere, and intention. If you are such a person, there will be a great blessing for you and for your future.
5第四，拿细耳人必须尽所能的避免死亡。你不可和在属灵上即将死去的人在一起。若是你身旁有人突然死了，就你来说，你有十足的理由可以辩解；但是受到死的玷污是没有理由可说的。你身旁有人突然死去，就使你拿细耳人的愿归于徒然。尤其是在谣言和闲话四处散播时，最好是不要站在任何人身旁。人会发出各种死亡，在你面前突然死了。一旦你为死亡所污染，你就需要对付那污染，并有新的开始。否则，你会被杀死，至终整个召会都会落在死沉的情况里。
5Fourth, a Nazarite must always try his best to avoid death. Do not allow anyone to stand by you who is about to die suddenly. If someone beside you dies suddenly, you may feel that your situation is excusable. But there is no excuse for being defiled by death, and the sudden death of someone will cause your Nazarite vow to be made void. Especially when rumors and gossip are spreading, it is better not to stand by anyone. A person may suddenly die in front of you by uttering all kinds of death. Once you have been contaminated by death, you need to deal with that contamination and have a new start. Otherwise, you will be killed, and eventually the entire church, seemingly without explanation, will be brought into a deadened situation.
6民数记五章指明，一个人要成为拿细耳人，必须通过许多对付和严厉的试验。不仅如此，照著六章一至十二节，拿细耳人必须胜过天然的情感、属世的欢乐、背叛和死亡。因此，成为拿细耳人，会使你在属灵上爬得非常高。现在我们查考六章十三至二十一节，看一些有关成为拿细耳人进一步的事。
6As Numbers 5 indicates, in order to be a Nazarite, one must pass through many dealings and severe tests. Furthermore, according to 6:1-12, a Nazarite must overcome natural affection, worldly pleasure, rebellion, and deadness. Therefore, to be a Nazarite is to be something that is spiritually very high and superior. Let us now consider 6:13-21 to see some further matters related to being a Nazarite
六 拿细耳人满了分别出来的日子，
F. At the Completion of the Nazarite’s Days of Separation, the Nazarite
7被带到会幕门口，将供物带给神
7Being Brought to the Entrance of the Tent of Meeting
and the Nazarite Bringing His Offerings to God
8『这是拿细耳人满了分别出来之日子的条例：他要被带到会幕门口，将供物带给耶和华。』（民六～14上。）古时，拿细耳人的分别要持续七天。在圣经里，七天指明完全的期间，甚至整个一生。例如，创世记一章有七天—六天为著神在创造里的工作，一天为著安息。逾越节之后的无酵节，也是持续七天。这七天表征我们基督徒生活的整个期间。拿细耳人满了分别出来的七天，要被带到会幕门口，将供物带给神。这些供物，每一种都是基督的豫表。我们享受基督作这些供物，指明我们胜过了天然的情感、属地的欢乐、背叛和死亡。
8‘‘This is the law for the Nazarite, when the days of his separation have been completed: he shall be brought to the entrance of the tent of meeting, and he shall bring his offering to Jehovah’’ (vv. 13-14a). In ancient times, the 13 Nazarite’s separation lasted for seven days. In the Bible seven days indicate a full course, even a whole lifetime. For example, in Genesis 1 we have seven days—six days for God’s work in creation and one day for rest. Furthermore, the Passover was followed by the feast of unleavened bread, a feast that lasted seven days. The seven days of this feast signify the whole course of our Christian life. At the completion of the Nazarite’s seven days of separation, he was to be brought to the entrance of the tent of meeting, and he was to bring his offerings to God. Each of these offerings was a type of Christ. The enjoyment of Christ as these offerings indicates the overcoming of natural affection, earthly pleasure, rebellion, and death.
１ 一只一岁没有残疾的公绵羊羔作燔祭
1. One Male Lamb a Year Old without Blemish for a Burnt Offering
9拿细耳人要带『一只一岁没有残疾的公绵羊羔作燔祭。』（民六14。）这里『一岁』表征新鲜，『没有残疾』表征没有缺陷，『公』表征强壮，『绵羊羔』表征温柔。这只绵羊羔作燔祭，豫表基督作我们的燔祭，使我们在祂里面蒙神悦纳，并藉著祂向神活著。我们在基督里，意思就是我们与祂是一。首先我们在祂里面，
9The Nazarite was to bring ‘‘one male lamb a year old without blemish for a burnt offering’’ (v. 14b). Here ‘‘male’’s ignifies strong, ‘‘lamb’’s ignifies meek, ‘‘a year old’’s ignifies fresh, and ‘‘without blemish’’s ignifies without defects. This lamb for a burnt offering typifies Christ as our burnt offering that we may be acceptable to God in Him and live to God by Him. For us to be in Christ means that we are one with Him. First we are in Him, and then we live to God by Him.
10然后我们藉著祂向神活著。
10
11我们献这样的供物时，按手在供物上，指明我们使自己与供物联合，与供物成为一。因此，我们所献的不仅仅是基督，也是与基督联合的自己。在基督之外，我们献上任何东西都不能蒙神悦纳。要让神悦纳我们，我们必须这样与基督一同献给神，使自己与作燔祭的基督成为一。在民数记六章，拿细耳人满了分别出来的日子，不是表征结束，乃是表征开始。这是燔祭生活的开始，绝对、完全、彻底为著神的生活的开始。这就是说，我们将燔祭献给神，按手在供物上，使自己与供物成为一，我们就应许神，从那时起要像这供物，在许拿细耳人愿的七天中，过绝对为著神的生活。
11When we offer such an offering, we lay our hands on the offering to indicate that we identify ourselves with the offering, making ourselves one with the offering. Therefore, our offering is not merely Christ Himself but also ourselves identified with Christ. Apart from Christ, we cannot offer anything that can be accepted by God. In order for God to accept us, we must be offered to God with Christ in such a way that we make ourselves one with Christ as the burnt offering. In Numbers 6 the completion of the Nazarite’s days of separation signify not an ending but a beginning. This beginning is the beginning of a life of the burnt offering, a life absolutely, utterly, and ultimately for God. This means that when we offer the burnt offering to God, laying our hands on the offering and making ourselves one with the offering, we promise God that from that time we will be just like this offering, living a life absolutely for God in the seven days of the vow of the Nazarite
２ 一只一岁没有残疾的母绵羊羔作赎罪祭
2. One Ewe Lamb a Year Old without Blemish for a Sin Offering
12拿细耳人也要带『一只一岁没有残疾的母绵羊羔作赎罪祭。』（民六14。）这里的『母』表征服从。这只母绵羊羔豫表基督作我们的赎罪祭，使我们得救赎。在拿细耳生活的开始，我们需要救赎。我们需要神在基督里所完成的救赎，因为无论我们多美好，我们仍在旧造里。我们需要按手在作赎罪祭的母绵羊羔上。当我们将自己献给神，绝对、完全、彻底的为祂而活，我们就领悟自己仍是有罪的。因此，配合基督作我们的燔祭，我们还需要基督作我们的赎罪祭。早晨我们可以祷告：『父，我在基督里将自己献给你作燔祭。父，我同时献上我的主耶稣作我的赎罪祭。』每天我们都需要基督作赎罪祭。
12The Nazarite was also to bring ‘‘one ewe lamb a year old without blemish for a sin offering’’ (v. 14c). Here ‘‘ewe’’s ignifies submissive. This ewe lamb typifies Christ as our sin offering that we may be redeemed. At the beginning of our Nazarite life, we need redemption. The reason we need God’s redemption, which has been completed in Christ, is that, no matter how good we may be, we are still in the old creation. We need to lay our hands on the ewe lamb which is our sin offering. While we are offering ourselves to God to live absolutely, utterly, and ultimately for Him, we realize that we are still sinful. Thus, as a match to Christ as our burnt offering, we need Christ as our sin offering. In the morning we may pray, ‘‘Father, I offer myself to You in Christ as a burnt offering. At the same time, Father, I offer my Lord Jesus as my sin offering.’’ Daily we need Christ as our sin offering
３ 一只没有残疾的公绵羊作平安祭
3. One Ram without Blemish for a Peace Offering
13拿细耳人也必须献上『一只没有残疾的公绵羊作平安祭。』（民六。）这里的『公绵羊』表征刚强，是为著我们的享受。这只公绵羊豫表基督作我们的平安祭，在与神和平的交通中，给我们享受。燔祭与赎罪祭的结果是平安祭。
13The Nazarite was also required to offer ‘‘one ram without blemish for a peace offering’’ (v. 14d). The ‘‘ram’’ here signifies strong for enjoyment. This 14 ram typifies Christ as our peace offering for our enjoyment with God in fellowship with peace. The result of the burnt offering and the sin offering is the peace offering.
14平安祭是为著我们与神之间享受的交通。我们与神都享受基督作我们的交通。我们与神享受基督作燔祭并赎罪祭，这就带进享受基督作平安祭。基督作我们的平安祭，意思就是我们与神彼此享受基督，并在基督里有交通。这交通不是只有一次，乃是为著我们的一生。
14The peace offering is for the fellowship in enjoyment between us and God. Both we and God enjoy Christ as the same object for our fellowship. We and God enjoy Christ as the burnt offering and as the sin offering, and this issues in the enjoyment of Christ as the peace offering. For Christ to be our peace offering means that we and God mutually enjoy Christ and have fellowship in Christ. This fellowship is not just once but is for our whole life
４ 一筐子无酵饼、细面调油的糕、和抹油的无酵薄饼，以及与这些同献的素祭和奠祭
4. A Basket of Unleavened Bread, Cakes of Fine Flour Mixed with Oil, and Unleavened Wafers Anointed with Oil, and Their Meal Offering and Their Drink Offerings
15末了，拿细耳人要带『一筐子无酵饼、细面调油的糕、和抹油的无酵薄饼，以及与这些同献的素祭和奠祭。』（民六15。）这里『一筐子』表征完满，『无酵』表征无罪，『饼』表征有形状，『细』表征均匀且平衡，『面』表征基督在祂的人性里被磨，『调』表征调和。『油』表征圣灵（神性），『糕』表征更具形状，『抹』表征浇灌，『薄饼』表征容易吃，『素祭』表征圣别的食物，『奠祭』表征给神的圣别饮料。这一切豫表基督在人性里带著神性，为我们献给神，作神与我们的食物，也作给神的圣别饮料。没有这些豫表，我们绝想像不到基督有这许多方面。我们需要停留并默想民数记这些豫表中基督的启示，这使我们更多享受祂。
15Finally, the Nazarite was to bring ‘‘a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers anointed with oil, and their meal offering and their drink offerings’’ (v. 15). In this verse, ‘‘a basket’’s ignifies fullness, ‘‘unleavened’’s ignifies without sin, ‘‘bread’’s ignifies formed, ‘‘cakes’’s ignifies more formed, ‘‘fine’’s ignifies even and balanced, ‘‘flour’’s ignifies Christ ground in His humanity, ‘‘mixed’’s ignifies mingled, ‘‘with oil’’s ignifies the Holy Spirit (divinity), ‘‘wafers’’s ignifies easy to eat, ‘‘anointed’’s ignifies poured upon, ‘‘meal offering’’s ignifies holy food, and ‘‘drink offerings’’s ignifies holy drinks for God. All this typifies Christ in His humanity with His divinity offered to God for us as food both to God and to us and also as holy drinks to God. Without these types, we could never imagine that Christ has so many aspects. We need to stay in and muse upon the revelation of Christ in these types in the book of Numbers so that we may enjoy Him more
七 拿细耳人将分别出来的头剃了，将头发放在平安祭牲某些部分下的火上，结束他分别出来的日子
G. The Nazarite Shaving the Head of His Separation and Putting the Hair on the Fire under Some Parts of the Sacrifice of the Peace Offering to End the Days of His Separation
16『拿细耳人要在会幕门口将分别出来的头剃了，将分别出来的头发放在平安祭牲下的火上。』（民六。）这里我们看见，拿细耳人在他分别出来的日子结束时要剃头。这不是说，拿细耳人舍弃主权，放弃服从。拿细耳人献过燔祭，应许神要一生过他在分别出来的日子中所过的生活。每个人，每个男子，都有两种身分。第一种是女子的身分，服从神，并有长头发作服从的记号。第二种是男子的身分，代表神，并将头剃了，作他是神代表的记号。在女子的地位上，拿细耳人在许愿期间留头发。然后，在许愿完成时，他取平常人的地位并且剃头。在正常的家庭里，有代表神作头的男子，也有服从的女子。但是当我们跪到主面前，我们就都是女子，有服从的长头发。八祭司取那煮了的公绵羊前腿，
16‘‘The Nazarite shall shave the head of his separation at the entrance of the tent of meeting, and shall take the hair of the head of his separation and put it on the fire which is under the sacrifice of the peace offering’’ (v. 18 18). Here we see that at the end of his separation the Nazarite was to shave his head. This does not mean that the Nazarite put away the headship and gave up his submission. The Nazarite had offered the burnt offering, which was a promise to God that he would continue for his whole life to live as in the days of his separation. Every man, every male, has two statuses. The first status is that of a female, submissive to God and having long hair as a sign of submission. The second status is that of a male, representing God and having his head shaved as a sign of his being God’s representative. In the position of a female, the Nazarite kept his hair during his vow. Then, at the completion of the vow, he took the position of an ordinary man and shaved his head. In a proper family, there is a male representing God as the head, and there is also a female in submission. But when we come to kneel before the Lord, we all come as females, having the long hair of submission. H. The Priest Taking the Shoulder of the Boiled Ram,
一个无酵糕、一个无酵薄饼，放在拿细耳人手上，摇作摇祭
One Unleavened Cake, and One Unleavened Wafer, Putting Them upon the Palms of the Nazarite, and Waving Them for a Wave Offering
17『他将分别出来的头发剃了以后，祭司要取那煮了的公绵羊前腿，并从筐子里取一个无酵糕、一个无酵薄饼，都放在拿细耳人手上。祭司要将这些摇在耶和华面前作摇祭；这与摇祭的胸和举祭的腿，都是给祭司的圣别部分。』（民六19～20上。）『前腿』表征担负的力量，『摇』表征在复活里献上，『摇祭』表征复活，『胸』表征怀抱的爱，『举祭』表征升天。这里的豫表表征基督要在复活与升天不同的方面，以自己作生命的供应，供应那些藉著许愿将自己分别出来作拿细耳人，成为事奉神者的信徒。在旧约里，献祭的人与祭司是两班不同的人。因此，除了献祭的人以外，还需要有祭司。在新约里，我们是献祭的人，也是祭司。一面，我们是献上基督的人；另一面，我们是完成祭司事奉的人。至终，我们所享受的乃是我们在复活与升天里献给神的基督。
17The priest shall take the shoulder of the ram, when it is boiled, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the palms of the Nazarite, after he has shaven the hair of his separation. And the priest shall wave them for a wave offering before Jehovah; they are a holy portion for the priest, together with the breast of the wave offering and the thigh of the heave offering’’ (vv. 19-20a). Shoulder’’s ignifies strength to bear, wave’’s ignifies offering in resurrection, the breast’’s ignifies love to embrace, wave offering’’s ignifies resurrection, and heave offering’’s ignifies ascension. The types here signify that Christ will supply the believer who separates himself by a vow to be a Nazarite and becomes a serving one of God with Himself as the life supply in different aspects in His resurrection and ascension. In the Old Testament, the offerers and the priests were two different categories of people. Thus, besides the offerer, there was the need of a priest. In the New Testament, we are both the offerers and the priests. On the one hand, we are those who offer Christ; on the other hand, we are those who carry out the priestly service. Eventually, what we enjoy is the very Christ we offer to God in His resurrection and ascension
九 然后拿细耳人可以喝酒
I. The Nazarite Now Permitted to Drink Wine
18『然后拿细耳人可以喝酒。』（民六下。）在十三至二十节上半一切的手续之后，拿细耳人就可以喝酒。我们已经指出，拿细耳人分别出来的七天，表征一段完整的时期。参孙从母腹里就作拿细耳人，共作一生之久。（士十六17。）参孙能力的来源是他的长头发。当他服从主，以主为他的头，他就有能力。但他剃了头，就失去了能力。由此我们看见，在服从里有能力。
18‘‘After that the Nazarite may drink wine’’ (v. 20b). After all the procedures in verses 13 through 20a were 20 accomplished, the Nazarite was permitted to drink wine. As we have pointed out, the Nazarite’s separation was of seven days, signifying a full course of time. Samson was a Nazarite from his mother’s womb for the full course of his life (Judg. 16:17). The source of Samson’s power was his long hair. When he was submissive to the Lord, taking the Lord as his head, he had power. But when his head was shaved, he lost his power. From this we see that in submission there is power.