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民数记生命读经 · 第16篇

行程（一）

Journeying (1)
1读经：民数记九章十五节至十章十节。以色列人编组成军之后，就豫备好要踏上为神争战的行程，使神能在地上得著立场建立祂的国和祂的家。他们的行动不是取决于自己，乃是完全照著主的引领。他们不是自己想行动的时候就行动，乃是主引领他们的时候才行动。在本篇信息中，我们要开始来看神子民的行程。
1Scripture Reading: Num. 9:15—10:10 After the children of Israel had been formed into an army, they were ready to journey to fight for God so that He could gain the ground on earth to build up His kingdom with His house. Their moving was not up to them; it was altogether according to the Lord’s leading. They did not move when they wanted to move but when the Lord led them to move. In this message we will begin to consider the journeying of God’sp eople
壹 引导
I. THE GUIDANCE
2以色列人是按照主的引导出发的。（民九15～十10。）那些无神无主不敬虔的人，没有人引导他们。属世的人非常忙碌，但他们却没有人引导。然而，神的子民有人引导，这引导者就是神自己。
2The children of Israel set out according to the Lord’s guidance (9:15—10:10). Godless people, those who are without God and the Lord, do not have a guide. The worldly people are very busy, but they are without a guide. However, God’sp eople have a guide, and this guide is God Himself
一 藉云彩
A. By the Cloud
3以色列人是在云彩的引导下出发的。（民九15～23。）当神来作我们救赎主的时候，祂是以羔羊的豫表来的。主耶稣是除去我们罪之神的羔羊。（约一29。）然而当神来引领我们的时候，却是成为云彩而来。这在云彩形状里的引导，乃是那终极完成为灵的神。云彩与地很有关系，却不属地而属天。云和雨密切有关，几乎同雨一样。实际上，云常成为雨。当雨来临的时候，就有东西从天临到地，裨益地上的人。撒迦利亚书十二章一节说，神铺张诸天，建立地基，并造人里面的灵。可以说，天是为著地，地是为著人，而人有灵是为著神。天如何为著地？当天下雨的时候，雨就是为著地。地从天接受雨。地是为著人，因为地藉著雨产生各种食粮。人该凭他的灵为神而活。这是人在地上之景象的简图。
3The children of Israel set out under the guidance of the cloud (9:15-23). When God came to be our Redeemer, He came in type as a lamb. The Lord Jesus is the Lamb of God to take away our sins (John 1:29). But when God came to be our guidance, He came as the cloud. This guidance in the form of a cloud is God consummated to be the Spirit. A cloud has much to do with the earth, yet it belongs not to the earth but to the heavens. A cloud is closely related to rain and is nearly the same as rain. Often a cloud will actually become rain. When rain comes, something from the heavens reaches the earth, benefiting the people on earth. Zechariah 12:1 says that God stretched forth the heavens, laid the foundation of the earth, and formed the spirit of man within him. We may say that the heavens are for the earth, the earth is for man, and man, with his spirit, is for God. In what way are the heavens for the earth? When the heavens rain, this rain is for the earth. The earth receives the rain from the heavens. The earth is for man because the earth by the rain produces all kinds of food and foodstuff. Man should live by his spirit for God. This is a simple picture of the scenery concerning man on earth
4人类的文明史显示，人常『随著云彩』定居在有水之地。人主要的住处不是在干地，乃是在近河、海、洋之地。因此，人必须随著云彩。人若不想衰微或死于干渴，就必须到有水之处。
4The history of human civilization shows that man has usually ‘‘followed the cloud’’ and settled where there is water. Primarily, man lives not in dry places but near the rivers, the seas, and the oceans. Hence, man must follow the cloud. If people do not want to wither and die of thirst, they must go where there is water.
5在豫表中，来自天的云彩表微神，指神的同在。当云彩在一处与神的子民同在时，就是神与祂的子民真实的同在。他们看见云彩，便知道神与他们同在。当云彩（神的同在）停留时，以色列人就停留。当云彩移动时，那就是神豫备好要行动的标记，百姓也要准备移动。因此，云彩出发时，以色列人就移动，云彩停留时，以色列人就停留。我们由此可见，那引导就是在云彩形状里的神自己。现在我们来看，怎样将神藉著云彩引导的事，应用于我们今天的经历。基督徒该时常跟随那灵。旧约的云彩是看得见的，那灵却是完全看不见的。并且，云彩多少是具体的，那灵却完全是抽象的。以色列人可以看见云彩，我们看不见那灵。那么，我们怎能知道神与我们同在？神与我们同在的标记是甚么？关于这些问题，我们需要从我们的先祖学习功课—到有水之地去。水从雨而来，雨从云而来。就某种意义说，雨是另一种形态的云，云和雨在本质上是一样的。在素质上，云和雨是一样的。云成为雨，当雨来临的时候我们就有水。所以可以说，云、雨、和水是三而一的。
5In typology the cloud from the heavens signifies God in the sense of God’s presence. When the cloud was in a certain place with God’sp eople, God’s actual presence was with His people. When they saw the cloud, they knew that God was present with them. When the cloud, God’s presence, remained, the children of Israel stayed where they were. But when the cloud moved, that was a sign that God was ready to move and that the people should also get ready to move. Thus, when the cloud set out, Israel moved, and when the cloud stopped, Israel stopped. From this we see that the guidance was God Himself in the form of a cloud. Now we need to consider how to apply the matter of God’s guidance by the cloud to our experience today. Christians should always follow the Spirit. However, whereas the cloud in the Old Testament was visible, the Spirit is altogether invisible. Also, the cloud was somewhat concrete, but the Spirit is altogether abstract. The children of Israel could see the cloud, but we cannot see the Spirit. How, then, can we know that God is with us? What is the sign of God’s presence? Concerning these questions, we need to learn a lesson from our forefathers—go where there is water. Water comes from rain, and rain is from the cloud. In a sense, rain is another form of the cloud. The cloud and the rain are the same in substance. In essence the cloud and the rain are the same. The cloud becomes rain, and when the rain comes, we have water. Therefore, we may say that the cloud, the rain, and the water are three-in-one
6今天我们无法看见那灵，却可以看见从那灵出来的结果，就是我们里面有被浇灌的感觉。然而，经常在我们行动的时候，深处却感觉枯干。当我们枯干的时候，我们就不该行动，也不该停留。这枯干乃是有力的标记，指出我们在地位上或在别的事上，与神出了问题。因此，我们需要祷告，不是一般性的，乃是藉著认罪而祷告。通常我们不知道那里作错了。既然我们的枯干是个标记，指出我们错了，而我们可能不知道那里错了，不晓得要认甚么罪，我们就需要摸索。我们摸索的时候，可以从不同的角度承认我们的错误、短缺、过失、缺点、甚至肉体的活动、和情欲的愿望。我们可能需要从许多不同的方向来认罪。我们需要摸索著来认罪，直到在祷告中碰到了一些东西，觉得有云彩在那里。这样，我们就知道主的带领了。
6Today we cannot see the Spirit, but we can see what issues from the Spirit. This issue is the sense within us that we are being watered. However, often as we move we have the sense deep within that we are dry. When we are dry, we should not move, but neither should we stay. This dryness is a strong sign that we are wrong with God, either in our position or in other matters. Hence, we need to pray, not in a general way but by confessing. Often we do not know in what we are wrong. Since our dryness is a sign that we are wrong and since we may not know in what we are wrong and therefore do not know what to confess, we need to grope. In our groping, we may confess from different angles concerning our mistakes, shortcomings, wrongdoings, defects, and even fleshly activities and lustful desires. We may need to confess from many different directions. We need to confess by groping until our feeling in our prayer reaches something, and the cloud is there. Then we know the Lord’s leading.
7今天那灵的同在完全是看不见且抽象的，也绝对与我们在神面前的光景，特别与我们灵里的光景有关。我们的灵不对的时候，我们需要到神那里去调整我们的灵。我们不容易在十分钟的晨更里，调整我们的灵，我们可能要花半个钟头以上，才能完全调整我们的灵。我们若在某件事上作错了，主也有意教导我们认识祂的路，祂可能不让我们很快的知道那里作错了。，祂会把我们留在困惑的情况里一阵子，甚至好几天。在这段期间，我们摸索著祷告，似乎毫无头绪。因为主要我们学深的功课，祂要我们在这些摸索、困惑的日子里，接受训练。然后有一天，我们会达到主要我们所在之处。在那里，我们或摸著雨，或看见云彩。我们就是这样学习的。我们要记住，神的引导实际上就是神自己与我们同在。在古时，神的引导是在云彩的形状里。今天我们没有云彩，但是有那灵在我们里面。
7The presence of the Spirit today is altogether invisible and abstract, and it has absolutely something to do with our situation before God, especially in our spirit. When our spirit is wrong, we need to go to God to adjust our spirit. We may not be able to adjust our spirit in a morning watch of only ten minutes. It may take more than half an hour for us to adjust our spirit in full. If we are wrong in something and if the Lord has the purpose of teaching us to know His way, He may not be quick to show us in what we are wrong. Rather, He may leave us in a puzzled state for quite a while, even for several days. During this time, we may pray in a groping way seemingly without getting anywhere. Because the Lord has a deep lesson for us to learn, He will train us during these puzzling days of groping. Then one day we will reach the point where the Lord wants us to be. There we either touch the rain or see the cloud. It is in this way that we learn. We need to keep in mind that God’s guidance is actually God Himself in His presence with us. In ancient times, God’s guidance was in the form of a cloud. Today we do not have the cloud; we have the Spirit within us
１ 云彩遮盖见证的帐幕
1. The Cloud Covering the Tabernacle of the Testimony
8『立起帐幕的那日，有云彩遮盖著帐幕，就是见证的帐幕。』（民九15上。）我们在这里看见，立起帐幕的那日，有云彩（那灵）遮盖（荫庇）见证的帐幕。这个在大而可畏之旷野里的荫庇，乃是伟大的救恩。我信那云彩不仅荫庇帐幕，也荫庇以色列人的全营。在旷野里有军队，军队之上有荫庇的云彩。这荫庇的云彩是个见证，指明在地上有些东西是为著神的。
8On the day that the tabernacle was set up, the cloud covered the tabernacle, the tent of testimony’’ (Num. 9:15a). Here we see that on the day the tabernacle was set up, the cloud (the Spirit) covered (overshadowed) the tabernacle of the testimony. This overshadowing in the vast and terrible wilderness was a great salvation. Furthermore, I believe that the cloud overshadowed not only the tabernacle but the entire camp of the children of Israel. In the wilderness there was an array, and above that array was an overshadowing cloud. This overshadowing cloud was an indication, a testimony, that there was something on earth for God
２ 在夜间，在晚上，云彩有火的形状
2. At Evening and at Night the Cloud Bearing the Appearance of Fire
9『夜间云彩在帐幕之上，形状像火，直到早晨。常是这样，云彩遮盖帐幕，夜间有火的形状。』（民九15下～16。）在豫表中，云彩表征那灵，而光照的火表征神的话。当我们属灵的生命里有晴朗的天，我们就感觉那灵的同在。然而，我们经常是在夜间，这时那灵对我们就成了话。这有力的证明那灵就是话。（参弗六17～18。）荫庇的元素成了光照的素质。今天我们有作云彩的圣灵，也有作火的圣言；圣灵是作云彩来遮盖，圣言是作火来光照。
9‘‘At evening it was over the tabernacle like the appearance of fire until morning. So it was continually; the cloud covered it, and at night it had the appearance of fire’’ (vv. 15b-16). In typology, the cloud signifies the Spirit, and the fire, for enlightening, signifies the Word. When we have a clear sky in our spiritual life, we feel the presence of the Spirit. Quite often, however, we are in the night, and then the Spirit becomes the Word to us. This is a strong proof that the Spirit is the Word (cf. Eph. 6:17-18). The overshadowing element becomes the shining essence. Today we have both the Holy Spirit as the cloud and the holy Word as the fire. The Holy Spirit as the cloud overshadows, and the holy Word as the fire shines.
３ 云彩收上去、停住、住留
3. The Cloud Being Taken Up, Settling Down, and Abiding
10当云彩从帐幕收上去，以色列人就出发；云彩在何处停住，他们就安营；云彩在帐幕以上住留，他们就住营。（民九17～22。）因著以色列人跟随云彩，他们就不需要忧虑或罣虑何时要移动。他们不必罣虑，他们可以安心。
10When the cloud was taken up from over the tabernacle, the sons of Israel set out. Where the cloud settled down, they encamped. When the cloud abode over the tabernacle, they remained encamped (Num. 9:17-22). Because the children of Israel followed the cloud, they did not need to worry or be anxious about when to move. Instead of being anxious, they could be at peace
４ 照神藉摩西所说的话，遵守神的吩咐
4. To Keep the Charge of God according to the Word of God by Moses
11以色列人跟随云彩，是要照神藉摩西所说的话，遵守神的吩咐。『他们照耶和华的话安营，也照耶和华的话出发；他们照著耶和华藉摩西所说的话，遵守耶和华的吩咐。』（民九23。）以色列人在旷野的数目超过二百万，但他们有良好的秩序，也在神圣的安排之下。他们不是按照自己的喜恶或偏好停留或移动，乃是按照神藉摩西所说的话，一起停留或一起移动。
11The children of Israel followed the cloud in order to keep the charge of God according to the word of God by Moses. ‘‘At the word of Jehovah they encamped, and at the word of Jehovah they set out; they kept the charge of Jehovah according to the word of Jehovah by Moses’’ (v. 23). In the wilderness, the children of Israel numbered more than two million, but they were in good order and were under a divine arrangement. They did not stay or move according to their own likes, dislikes, or preferences. Rather, they stayed together or moved together according to the word given by God to Moses
二 藉两枝号
B. By the Two Trumpets
12首先，以色列人的引导乃是在云彩形状里的神自己。其次，以色列人是藉著两枝号受引导的。（民十1~10。）因著号发出巨响，所以能成为引导的凭藉。
12First, Israel’s guidance was God Himself in the form of a cloud. Second, the children of Israel were guided by the two trumpets (10:1-10). Because the trumpets made a loud sound, they could become a means of guidance
１ 用银锤成
1. Made of Silver by Hammered Work
13『耶和华对摩西说，你要作两枝银号，都是锤成的。』（民十1～2上。）在豫表中，银表征基督的救赎。号是锤成的，这指明号是经过击打的。
13‘‘Jehovah spoke to Moses, saying, Make for yourself two silver trumpets; of hammered work you shall make them’’ (vv. 1-2a). In typology, silver signifies Christ’s redemption. The fact that the trumpets were made of hammered work indicates that they were made through beating.
２ 为著招聚会众，并叫全营出发
2. For Summoning the Assembly and Having the Camp Set Out
14两枝银号是用作招聚会众，并叫全营出发的。（民十2下。）
14The two silver trumpets were to be used for summoning the assembly and for having the camp set out (v. 2b
３ 两号同吹是为著聚集
3. The Blowing of Both Trumpets for Assembling
15两号同吹是为著聚集。『当两枝号同吹时，全会众都要在会幕门口，聚集到你那里。』（民十3。）
15The blowing of both trumpets was for assembling. ‘‘When both are blown, all the assembly shall assemble themselves to you at the entrance of the tent of meeting’’ (v. 3
４ 单吹一号，是为著聚集众首领
4. The Blowing of One Trumpet for the Assembling of the Leaders
16单吹一号是为著聚集众首领。『若单吹一枝，众首领，就是以色列军中的统领，要聚集到你那里。』（民十4。）
16The blowing of just one trumpet was for the assembling of the leaders. ‘‘But if they blow only one, then the leaders, the heads of the thousands of Israel, shall assemble themselves to you’’ (v. 4
５ 吹警号，是为著东边的营要出发
5. The Blowing of an Alarm for the Camps on the East Side to Set Out
17吹警号，是为著东边的营要出发。『你们吹警号时，在东边安的营都要出发。』（民十5。）
17The blowing of an alarm was for the camps on the east side to set out. ‘‘When you blow an alarm, the camps that are encamped on the east side shall set out’’ (v. 5
６ 吹第二次警号，是为著南边的营要出发
6. The Blowing of the Second Alarm for the Camps on the South Side to Set Out
18吹第二次警号，是为著南边的营要出发。『你们第二次吹警号时，在南边安的营都要出发。他们何时将要出发，都必吹警号。』（民十6。）民数记这里的号声称为警号，因为在神看来，以色列人一直都在争战中。他们随时都能听到争战的号声。他们行动的时候，是以争战的方式行动的。这表征我们基督徒的行事，我们的行动，乃是争战的行动。然而我们时常忽略这点，结果便是受苦。在某些行动上，我们受了很多苦，因为没有意识到我们是在争战之中。我们总是在争战之中，所以我们该一直在警号之下。
18The blowing of the second alarm was for the camps on the south side to set out. ‘‘When you blow an alarm the second time, the camps that are encamped on the south side shall set out. An alarm is to be blown whenever they are to set out’’ (v. 6). Here in Numbers the sound of the trumpet was called an alarm because, in God’s thought, the children of Israel were continually at war. At any time they could hear the alarm for fighting. When they moved, they moved in a fighting way. This signifies that our Christian walk, our Christian move, is a fighting move. However, quite often we have been negligent in this matter and have suffered as a result. Concerning certain moves, we suffered a great deal because we did not have the consciousness that we were in a battle. We are always at war, and therefore we should constantly be under the sounding of the alarm
７ 亚伦的儿子作祭司的，要吹这号
7. The Sons of Aaron, the Priests, Blowing the Trumpets
19『亚伦的儿子作祭司的，要吹这号。』（民十8上。）只有亚伦的儿子，就是最属灵的人，最亲近神，最知道神心意的人，才能吹号。
19The sons of Aaron, the priests, shall blow the trumpets’’ (v. 8a). Only the sons of Aaron, the most spiritual persons, those closest to God, those who knew His heart and intention, could blow the trumpets
８ 以色列人在他们的地上，与对头交战的时候，要用号筒吹警号
8. The Sons of Israel Sounding an Alarm with the Trumpets When They Went to War in Their Own Land against Their Adversary
20以色列人在他们的地上，与对头交战的时候，要用号筒吹警号。『你们在自己的地上，与压迫你们的对头交战的时候，要用号筒吹警号，就在耶和华你们的神面前蒙记念，并蒙拯救脱离仇敌。』（民十9。）这节说到对头，仇敌，以及在神面前蒙记念。对头与仇敌不同。仇敌来自外面，对头来自里面。用号筒吹警号是奇妙的事，因为这使我们蒙神记念，并蒙拯救脱离仇敌的手。
20The sons of Israel were to sound an alarm with the trumpets when they went to war in their own land against their adversary. When you go to war in your land against the adversary who oppresses you, then you shall sound an alarm with the trumpets, and you shall be remembered before Jehovah your God, and you shall be saved from your enemies’’ (v. 9). This verse speaks of the adversary, the enemy, and being remembered before God. An adversary is different from an enemy. Whereas an enemy comes from without, an adversary comes from within. To sound an alarm with the trumpet is a marvelous thing because this causes us to be remembered by God and to be saved from our enemies
９ 在他们欢乐的日子和指定的节期，并月初，以色列人要为所献的燔祭和平安祭的祭牲吹号，作他们在神前的记念
9. On the Day of Their Gladness, at Their Appointed Feasts, and at the Beginnings of Their Months, the Sons of Israel Blowing the Trumpets over Their Burnt Offerings and over Their Peace Offerings for Remembrance before Their God
21『在你们欢乐的日子和指定的节期，并月初，你们也要为所献的燔祭和平安祭的祭牲吹号；这些要在神面前对你们作记念。我是耶和华你们的神。』（民十。）这节说到三种特殊的日子：欢乐的日子、指定的节期、并月初。（在豫表中，神很注意月朔，月初；然而，我们可能不彀注意每天、每周、每月、每年的新开始。）在这些特殊的日子里，以色列人要为所献的燔祭和平安祭吹号。燔祭表征基督作我们在神前的悦纳，并作我们的生活；平安祭表征基督作我们与神的平安与享受。
21‘‘On the day of your gladness also, and at your appointed feasts, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; they shall be to you for remembrance before your God: I am Jehovah your God’’ (v. 10). This verse speaks of three kinds of 10 occasions: the day of gladness, the appointed feasts, and the beginning of months. (In typology God pays much attention to the new moon, to the beginning of a new month; we, however, may not pay adequate attention to the matter of a new beginning daily, weekly, monthly, and yearly.) On these occasions the sons of Israel were to blow the trumpets over their burnt offerings and their peace offerings. The burnt offering signifies Christ as our acceptance by God and as our living; the peace offering signifies Christ as our peace and enjoyment with God.
22在五种基本的祭中，燔祭和平安祭是神和神子民最大的享受。燔祭指明神的子民绝对为神而活。因著这祭，神得著享受，神的子民也得著享受。因此，神与祂的子民都快乐，这日子就成了欢乐的日子，甚至成了节期。在这样的时候，要为所献的燔祭吹号。这指明当我们绝对为著神的时候，就有欢乐的日子，有神与我们都得著享受的日子。同样的原刞，当我们与神活在平安中，留在平安中，并享受平安作相互的交通时，也就有大的日子。今天在召会中，当神的子民绝对为著神，并与神一同住在平安中，就会有大的日子，值得吹号的日子。以色列人行动的引导来自诸天（云彩），也来自地（两枝号）。当云彩移动时，全民都接受这讯号而行动。当号筒吹响时，他们就起行出发。今天我们有那灵和神的话，而神的话时常成了我们的警号。
22Of the five basic offerings, the burnt offering and the peace offering are great enjoyments to God and to His people. The burnt offering indicates that God’sp eople are absolute for Him. Because of this offering, God has enjoyment, and His people also have enjoyment. Hence, both God and His people are happy, and the day becomes a day of gladness, even a feast. At such a time, the trumpets were to be sounded over the burnt offerings. This indicates that when we are absolute for God, there will be a day of gladness, a day for both God and us to have enjoyment. In the same principle, when we and God live in peace, remain in peace, and enjoy peace as a mutual fellowship, there will also be a great day. When in the church today God’s children are absolute for Him and dwell together with God in peace, there will be a great day, a day worthy of blowing the trumpets. The guidance for the children of Israel in their move was both from the heavens (the cloud) and from the earth (the two trumpets). When the cloud moved, all the people received the sign to move. When the trumpets sounded, they took action to set out. Today we have the Spirit and the Word, and quite often the Word becomes an alarm to us