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民数记生命读经 · 第17篇

行程（二）

Journeying (2)
1读经：民数记十章十一至三十六节。在前一篇信息中，我们看到以色列人所受的引导。在本篇信息中，我们要说到他们出发的事。
1Scripture Reading: Num. 10:11-36 In the foregoing message we considered the guidance given to the children of Israel. In this message we will cover the matter of their setting out
贰 出发
II. SETTING OUT
2民数记十章十一至三十六节描绘以色列人如何出发，如何在他们的行程中往前。
2Numbers 10:11-36 describes how the children of Israel set out, how they went forward on their journey
一 云彩的引导
A. The Guidance of the Cloud
3百姓是按照云彩的引导出发的。第二年二月二十日，（民十11上，）云彩从见证的帐幕上收上去，以色列人就从西乃的旷野出发前行。（民十11下～12上。）十二节下半告诉我们，云彩在巴兰的旷野停住。这是他们头一次照耶和华藉摩西所吩咐的出发。（民十13。）
3The people set out according to the guidance of the cloud. On the twentieth day of the second month in the second year (v. 11a), the cloud was taken up from over the tabernacle of the testimony, and the sons of Israel set out on their journeys from the wilderness of Sinai (vv. 11b-12a). Verse 12b tells us that the cloud abode in the wilderness of Paran. This was their setting out the first time at the word of Jehovah by Moses (v. 13
二 出发的次序
B. The Sequence of the Setting Out
4十章十四至二十八节说到出发的次序。按照这次序，犹大人的营旗，按他们的军队首先出发。（民十～16。）接著他们的，不是别的营，乃是抬帐幕的利未人，革顺的子孙和米拉利的子孙。（民十17。）按顺序跟著他们的，是第二个营，流便人的营。（民十18～20。）接著是哥辖人，就是抬圣所的利未人出发；他们到达以先，帐幕己经支好。（民十21。）以法莲人的营，是第三队出发；（民十22～24；）但人的营，在诸营的末后出发。
4In verses 14 through 28 we have the sequence of the setting out. In this sequence, the standard of the camp of the sons of Judah took the lead (vv. 14-16), setting out first by their armies. They were followed, not by 14 another camp, but by the sons of Gershon and the sons of Merari, the Levites who carried the tabernacle (v. 17). They were followed, in turn, by the second camp, the camp of Reuben (vv. 18-20). The Kohathites, the Levites who carried the sanctuary, set out next, and the tabernacle was set up before their arrival (v. 21). The camp of the sons of Ephraim set out third (vv. 22-24), and the camp of the sons of Dan, taking up the rear of all the camps, set out last.
三 信靠人
C. Trusting in Man
5十章二十九至三十二节记载摩西请他岳父，一个年长有经验的米甸人，与他们同去，（民十29，）却为他的岳父所拒绝。（民十30。）然后摩西求他与他们同去，以便作他们的眼目，因为他们要在旷野安营。（民十31～32。）摩西以为他的岳父会是很大的帮助，但神的主宰不允许任何人进来。因此，摩西和以色列人必须信靠主。这里插入摩西信靠人的这件事，是要将人的带领和下一节约柜的带领作比较。
5Verses 29 through 32 give us a record of Moses asking his father - in - law, an older and more experienced Midianite, to go with them (v. 29). The father-in-law refused (v. 30). Then Moses besought him to go with them in order that he might be their eyes, for they were to encamp in the wilderness (vv. 31-32). Moses thought that his father-in-law would be a great help, but God’s sovereignty would not allow any man to come in. Thus, Moses and the children of Israel had to put their trust in the Lord. This account of Moses’ trusting in man is inserted here to compare man’s leading with the leading of the ark in the subsequent verses.
四 约柜—在复活里那钉死与复活之基督—的引领
D. The Leading of the Ark—the Crucified and Resurrected Christ in His Resurrection
6十章其余的经节，启示约柜—在复活里那钉死与复活之基督—的引领。（民十33～36。）今天，在众召会中间带领的那位，乃是钉死与复活的基督，祂就是约柜。
6The remaining verses in chapter ten reveal the leading of the ark—the crucified and resurrected Christ in His resurrection (vv. 33-36). Today, the leading One among the churches is the crucified and resurrected Christ, who is the ark
１ 以色列人出发，
1. The Sons of Israel Setting Out
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7from the Mount of Jehovah Three Days’ Journey
离开耶和华的山有三天的路程，耶和华的约柜在他们前面行，为他们寻找停歇之处
and the Ark of the Covenant of Jehovah Going before Them to Seek Out a Resting Place for Them
8『以色列人出发，离开耶和华的山有三天的路程，耶和华的约柜在前面行了三天的路程，为他们寻找停歇之处。』（民十33。）这里我们看见以色列人行了三天的路程。路没有铺好，牛走得慢，篷车的行旅又艰难。然而，耶和华的约柜（基督）在他们前面行，为他们寻找停歇之处。约柜连同帐幕一切的器具，包括祭坛、陈设饼桌子、灯台和香坛等，乃是由哥辖人照管并扛抬。哥辖人该在流便人的营之后出发；然而，约柜却去到前头带领。引导和引领（带领）不同。引导（guidance）一辞是用于云彩和吹号；但对于约柜，我们用引领（leading）一辞。引导是一般的，引领是特别的。云彩和号筒给以色列人一般的引导，然而约柜乃是给他们特别的引领。因此，约柜成了带领的，带头去找停歇之处。以色列人在旷野旅行的四十年间，要为二百万人寻找安歇之处是很困难的。今天我们基督徒的生活也是一段很长的行程，要走在崎岖、没有铺好的路上。我们在这崎岖路上往前的时候，不容易得到歇息。作先锋的主耶稣已经开了路，（来六20，）但祂没有把路铺平。祂经过了崎呕的路，现今我们正随著祂的脚踪往前。我们需要有安歇之处。这里没有人能帮助我们，甚至年长有经历的人也不能。关于这点，我们不能信靠人。我们惟一能信靠的，就是作约柜的基督。祂是带领者，祂要带领我们到合式的安歇之处。祂不仅给我们一般的引导，更给我们特别的引领。
8‘‘They set out from the mount of Jehovah three days’ journey; and the ark of the covenant of Jehovah went before them three days’ journey, to seek out a resting place for them’’ (v. 33). Here we see that the sons of Israel went three days’ journey. The way was not paved, the oxen were slow, and travel for the wagons was difficult. However, the ark (Christ) of the covenant of Jehovah went before them to seek out a resting place. The ark, with all the contents of the tabernacle, including the altar, showbread table, lampstand, and incense altar, was the responsibility of the Kohathites and was borne by them. The Kohathites should have set out after the camp of Reuben; nevertheless, the ark came to the front to take the lead. There is a difference between guidance and leading. The term guidance is used with respect to the cloud and the blowing of the trumpets, but concerning the ark we have used the term leading. Guidance is general; leading is particular. The cloud and the trumpet guided the children of Israel in a general way. However, the ark did not render a general guidance but a particular leading to the people. Thus, the ark became the leader, taking the lead to find a resting place. During the forty years the children of Israel traveled in the wilderness, it was difficult to find a resting place for two million people. Today our Christian life is a long journey on a rugged, unpaved way. As we are journeying on this rugged way, it is not easy for us to rest. The Lord Jesus, the Forerunner, has cut the way (Heb. 6:20), but He did not pave the way. He passed through the rugged way, and now we are following His footsteps on this way. We have need of a resting place. Here no one, not even the older and more experienced ones, can help us. Concerning this, we should not put our trust in man. The unique One in whom we can trust is Christ as the ark. He is the Leader, and He leads us to the proper place of rest. He not only guides us in a general way but leads us in a particular way.
9民数记十章里真正的带领者不是摩西。那时，连摩西也是不彀的。约柜给以色列人特别的引领，像一只小船领著一只大船，经过狭窄的海峡与湍急的水流，进入避风港。不仅约柜是活的，那随著以色列人的盘石也是活的。（出十七6，林前十4。）在旷野里，基督作盘石随著以色列人，以活水供应他们。祂是约柜，乃是他们的带领者，领头为他们寻找安歇之处，并带领他们经过行程中艰难的部分。以色列人不是由人（摩西的岳父）带领的，乃是由神的约柜（基督）带领的。这指明基督的带领是信实的，这带领不是照著情感，乃是照著所立的约。神与亚伯拉罕和他的后裔立约，要领他们进入美地。（创十二。）至终，神的约安置在柜里，所以这柜就称为约柜。（民十。）因此，基督乃是立约的基督，是神之信实的基督。基督必须领我们进入安歇之处，因为祂乃是神之约的基督。２他们拔营出发的时候，
9In Numbers 10 the real leader was not Moses. At that time, even Moses was inadequate. The ark led the children of Israel in a particular way, much like a small boat leads a large ship through a narrow strait and a swift current into the harbor. Not only was the ark a living ark, but the rock that followed the Israelites was also living (Exo. 17:6; 1 Cor. 10:4). In the wilderness Christ followed the children of Israel as a rock to supply them with living water. As the ark, He was their Leader, taking the lead to find a resting place for them and to lead them through the hard part of their journey. The children of Israel were led not by man (Moses’ father - in - law) but by the ark (Christ) of God’s covenant. This indicates that the leadership of Christ is faithful. This leadership is not according to emotion or affection but according to a covenant. God made a covenant with Abraham and his descendants to bring them into the good land (Gen. 12). Eventually, God’s covenant was placed in the ark, and thus the ark was called the ark of the covenant (Num. 10:33). Hence, 33 Christ is the Christ of the covenant, the Christ of God’s faithfulness. Christ must lead us into a resting place because He is the Christ of God’s covenant. 2. The Cloud of Jehovah Being over Them by Day
日间有耶和华的云彩在他们以上
When They Set Out from the Camp
10民数记十章三十四节告诉我们，以色列人拔营出发的时候，日间有耶和华的云彩在他们以上。
10Numbers 10:34 tells us that the cloud of Jehovah was over the children of Israel by day when they set out from the camp
３ 约柜出发时摩西所说的话
3. The Word of Moses When the Ark Set Out
11约柜出发的时候，摩西就说，『耶和华阿，求你兴起，愿你的仇敌四散；愿恨你的人在你面前逃跑。』（民十35。）我们不是神的仇敌或恨神的人；我们乃是祂的军队和爱祂的人。士师记五章三十一节说，『愿爱你的人如日头出现，光辉烈烈。』因著我们爱神，我们不必在祂面前逃跑；反而要出现如同日头一样，光辉烈烈。我们的数目可能很少，但我们
11When the ark set out, Moses said, ‘‘Arise, O Jehovah, and let Your enemies be scattered; and let them that hate You flee before You’’ (v. 35). We are not the enemies of God or the haters of God; we are His army and His lovers. Judges 5:31 says, ‘‘Let them that love him be as the sun when he goeth forth in his might.’’ Because we love God, we do not flee before Him; rather, we are as the sun going forth in its might. We may be small in number, but we are here as His army and as His lovers.
12在这里却是祂的军队和爱祂的人。
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13４约柜停歇时摩西所说的话约柜停歇的时候，摩西就说，『耶和华阿，回到以色列的千万人中。』（民十36。）这是甚么意思？我们读这节的时候需要晓得，旧约的申言者有时候并不完全知道他们所说的是甚么意思。我们可以把这原则应用到摩西这里所说的话。摩西说这话时，很可能并不清楚约柜乃是成为肉体之耶和华的豫表。今天我们晓得约柜和耶和华是分不开的。然而，摩西或许感觉到耶和华与约柜是分开的，因此当约柜停歇的时候，他说，『耶和华阿，回到以色列的千万人中。』这是对摩西这段话合逻辑的解释。但摩西这话，应当还有更重大的意义。要明白这样的话，我们需要用整本圣经来解释，因为申言者所说的话，有时要到后来才应验。
134. The Word of Moses When the Ark Rested When the ark rested, Moses said, ‘‘Return, O Jehovah, to the myriads of thousands of Israel’’ (Num. 10:36). What does this mean? In studying this verse, we need to realize that sometimes the Old Testament prophets did not know the full meaning of what they were saying. We may apply this principle to Moses’ speaking here. It is not likely that, when he uttered this word, Moses was clear that the ark was a type of the incarnated Jehovah. Today we realize that the ark and Jehovah cannot be separated. Moses, however, might have felt that Jehovah was separate from the ark. Thus, when the ark rested, he said, ‘‘Return, O Jehovah.’’ This is a logical application of this word spoken by Moses. But there should also be a greater meaning to Moses’ word. In order to understand such a word, we need the whole Bible, because sometimes the speaking of the prophets was fulfilled much later
14民数记十章三十五节的话，曾在诗篇六十八篇一节引用过。然后在以弗所四章八至十节，保罗将这话应用到基督的升天。以弗所四章八节所用『高处』（height）一辞，乃是引用诗篇六十八篇十八节，（和合本译为高天，）乃指锡安山，（诗六八15～16，）象征第三层天，神居住的所在。（王上八30。）诗篇六十八篇一节含示在约柜得胜之后，神在约柜中升到锡安山。诗篇六十八篇一节是引用民数记十章三十五节的话；这指明诗篇六十八篇的背景，是神在会幕中的行动，这会幕是以约柜为中心的。豫表基督的约柜无论往那里去，总是赢得胜利。最终，这约柜凯旋的升到锡安山顶。这描绘基督如何得了胜，且凯旋的升到诸天之上。因此，民数记十章三十五节的兴起，是指基督在祂的升天里，升到诸天之上。既是如此，摩西在三十六节所说的『回到』必是指基督的再来。三十五节的兴起若是指基督的升天，那么三十六节的回来必是指基督的再来。基督藉著升天离开我们，还要藉著再来回到我们这里。我们由此可见，这段由神伟大的申言者所说的话，必须用整本圣经，特别是用诗篇六十八篇和以弗所四章来解释。我们若将整幅图画摆在一起，就会看见神经纶的全景。
14Numbers 10:35 is quoted in Psalm 68:1. Then in Ephesians 4:8-10 Paul applied this word to the ascension of Christ. Ephesians 4:8 uses the word height. In the quotation of Psalm 68:18, height refers to Mount Zion (Psa. 68:15-16), symbolizing the third heaven, where God dwells (1 Kings 8:30). Psalm 68:1 implies that it was in the ark that God ascended to Mount Zion after the ark had won the victory. A quotation from Numbers 10:35, verse 1 of Psalm 68 indicates that the background of this psalm is God’s move in the tabernacle with the ark as its center. Wherever the ark, a type of Christ, went, the victory was won. Eventually this ark ascended triumphantly to the top of Mount Zion. This portrays how Christ won the victory and ascended triumphantly to the heavens. Hence, the rising up in Numbers 10:35 refers to the rising up to the heavens in Christ’s ascension. This being the case, the word return spoken by Moses in verse 36 must refer to the second coming of Christ. If the arising in verse 35 refers to Christ’s ascension, then the return in verse 36 must refer to His second coming. Christ left us by His ascension, and He will return to us by His second coming. From this we see that this word spoken by a great prophet of God should be interpreted by the entire Bible, in particular by Psalm 68 and Ephesians 4. If we put the whole picture together, we will see a full view of God’secon o my.
15神的经纶就是三一神成为肉体，成了约柜。所以，约柜含示神圣的三一、基督的成为肉体、以及基督在祂人性里的为人生活。约柜对我们所说的，是何等的多！在民数记十章，约柜兴起。按摩西的领会，神多少是化身于约柜，所以当约柜出发的时候，神就兴起了。然而，诗篇六十八篇将这兴起应用于基督的升天，（见诗六八18，）保罗在以弗所四章也是这样应用。诗篇六十八篇和以弗所四章对民数记十章三十五节的应用，指明摩西在民数记十章三十六节的话，必是指基督的再来。因此，关于摩西在民数记十章的话，有摩西那时候的应用，也有在神经纶计画中的应用。
15God’secon o my is the Triune God incarnated to be the ark. The ark, therefore, implies the Trinity, Christ’sin carnation, and Christ’s living in His humanity. How much the ark speaks to us! In Numbers 10 the ark rose up. Moses’ understanding might have been that when the ark set out, the God who was somewhat embodied in the ark rose up. However, Psalm 68 applies this rising up to Christ’s ascension (se ev. 18), as Paul does in Ephesians 4. The application of Numbers 10:35 in Psalm 68 and Ephesians 4 indicates that Moses’ word in Numbers 10:36 must refer to Christ’s second coming. Hence, concerning Moses’ word in Numbers 10, there was an application at Moses’ time, and there is also an application in God’s economical plan
16当神的子民出去打仗的时候，约柜也出去争战。在诗篇六十八篇，约柜出去争战，并在得胜之后，回到锡安山顶。保罗解释了这段话，将之应用于基督；基督首先藉著成为肉体并藉著进入阴间而降下；然后在祂的复活里，从阴间升到地上，又在祂的升天里，从地上升到天上。（弗四9～10。）今天基督仍在诸天之上。有一天祂要回来。所以摩西祷告：『耶和华阿，回到以色列的千万人中。』这必是指基督的再来。这段由神伟大的申言者所说伟大的话，必须这样来领会。我们藉此能看见神经纶的全貌，从基督的成为肉体到祂的再来。
16When God’sp eople went to war, the ark went out to fight. In Psalm 68 the ark went out to battle, and, after winning the victory, it came back to the top of Mount Zion. Paul interpreted this and applied it to Christ, who first descended by being incarnated and by entering into Hades, and who then ascended from Hades to earth in His resurrection and from earth to heaven in His ascension (Eph. 4:9-10). Today Christ is still in the heavens. One day He will return. Therefore, Moses prayed, ‘‘Return, O Jehovah.’’ This surely refers to Christ’s second coming. This is the way to understand this great word spoken by a great prophet of God. By this we can see a full picture of God’secon o my, from Christ’sin carnation to His second coming