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民数记生命读经 · 第20篇

行程（五）

Journeying (5)
1读经：利未记十三章一节至十四章十节。在本篇信息中，我们要来看以色列人中间的另一个失败：不信神。（民十三1～十四38。）
1Scripture Reading: Num. 13:1—14:10 In this message we come to another failure among the children of Israel—not believing in God (13:1—14:38
四 不信神
D. Not Believing in God
１ 神吩咐摩西打发
1. God Commanding Moses to Send
十二个人窥探迦南地
Twelve Men to Spy Out the Land of Canaan
2神吩咐摩西打发十二个人去窥探迦南地。（民十三1～20。）那时以色列人中间的气氛和士气，因著他们背叛的光景受到严重的破坏。因此，这时并不合式打发探子。但在神主宰的安排下，探子还是打发去了。从人的观点看，窥探那地是必须的；但就属灵一面说，我们要作任何事，最好不要窥探情势。窥探情势乃是试验神，结果往往是消极的。
2God commanded Moses to send twelve men to spy out the land of Canaan (13:1-20). At that time the atmosphere and morale among the children of Israel had been severely damaged by their rebellious situation. Thus, it was not a good time for the spies to be sent. But under God’ss ove reign arrangement, they were sent. From a human standpoint, it was necessary to spy out the land. But spiritually speaking, in anything we do, it is better not to spy out the situation. To spy out the situation is to test God, and the result is usually negative
ａ每一支派打发一人
a. One Man from Each Tribe
3『你要从他们父亲的每一支派打发一人，都是他们中间的首领。』（民十三2下。）这十二个『以色列人中的首领，』（民十三3，）包括迦勒和约书亚；约书亚这名的意思
3From each tribe of their fathers shall you send a man, every one a leader among them’’ (13:2b). These twelve ‘‘heads of the sons of Israel’’ (v. 3) included Caleb and Joshua, whose name means ‘‘Jehovah is Savior
4是『耶和华是救主。』
4
ｂ要看那地如何
b. To See What the Land Was
5探子出去要看那地如何，其中所住的人是强是弱，是多是少，他们所住之地是好是坏，他们所住的城是营盘是坚垒，那地是肥沃是贫瘠，其中有树没有。探子还要将那地的果子带些来，因为那时正是葡萄初熟的季节。（民十三18～20。）这样去窥探情势，会使我们的信心减弱。我们该简单的相信神，不用知道甚么。
5The spies went out to see what the land was, whether the people who dwelt in it were strong or weak, whether they were few or many, whether the land in which they dwelt was good or bad, whether the cities in which they dwelt were camps or strongholds, whether the land was fat or lean, and whether there was some wood in it or not. Also, the spies were to bring some fruit of the land, for the time was the season of the first fruits of the grapes (vv. 18-20). To spy out a situation in this way weakens our faith. We should simply believe in God without knowing anything
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62. The Twelve Men Going Up, Spying Out the Land,
２十二个人去窥探那地，从以实各谷砍了上头有一挂葡萄的枝子
and Cutting Down from the Valley of Eshcol a Branch with a Single Cluster of Grapes
7那十二个人就上去窥探那地，他们从以实各（意即『挂』）谷砍了上头有一挂葡萄的枝子，两个人用杠抬著，还有一些石榴和无花果。（民十三21～24。）我们由此可见，那地是何等丰富。
7The twelve men went up and spied out the land. They cut down from the Valley of Eshcol (which means ‘‘cluster’’) a branch with a single cluster of grapes and carried it on a pole between two of them, with also some of the pomegranates and figs (vv. 21-24). From this we can see how rich the land was
３ 过了四十天，
3. The Twelve Men Returning
十二个人回来了
at the End of Forty Days
8过了四十天，十二个人回到巴兰旷野的加低斯，来见摩西、亚伦、和以色列全会众。（民十三25～十四10。）加低斯是在美地的边界。
8At the end of forty days, the twelve men returned to Moses, Aaron, and all the assembly of the sons of Israel in the wilderness of Paran at Kadesh (13:25— 14:10). Kadesh is at the border of the good land
ａ带信说，迦南地是流奶与蜜之地，但也报恶信
a. Bringing In News That the Land of Canaan Flowed with Milk and Honey, but Also Bringing an Evil Report
9那十二个人带信说，迦南地是流奶与蜜之地。（民十三26～。）然而，多半的人接著报恶信说，住在那地的人高大强壮，城邑坚固宽大，亚衲人（拿非林人—巨人）也在那里。（民十三28～29，31～33。）
9The twelve men brought in news that the land of Canaan flowed with milk and honey (13:26-27). However, most of the men went on to say, as an evil 27 report, that the people who dwelt in the land were great and strong, that the cities were fortified and very large, and that the children of Anak (the Nephilim— the giants) were there (vv. 28-29, 31-33).
ｂ迦勒在摩西面前叫百姓安静
b. Caleb Quieting the People before Moses
10迦勒在摩西面前叫百姓安静，说，『让我们立刻上去占有那地；因为我们足能得胜。』（民十三30。）
10Caleb quieted the people before Moses and said, ‘‘Let us go up at once and possess it; for we are well able to prevail’’ (v. 30
ｃ以色列全会众放声喧嚷、哭泣、发怨言
c. All the Assembly of Israel Crying Aloud, Weeping, and Murmuring
11以色列全会众放声喧嚷、哭泣，向摩西、亚伦发怨言，对他们说，『巴不得我们早死在埃及！或是死在这旷野！耶和华为甚么把我们带到这地，使我们倒毙在刀下？我们的妻子和小孩必成为掠物；我们回埃及去，岂不更好？』（民十四1～3。）然后他们甚至彼此说，『让我们立个首领，回埃及去罢。』（民十四4。）这些不信且背叛的百姓很会说话、很聪明，坚决持定自己的意见。
11All the assembly of Israel cried aloud, wept, and murmured against Moses and Aaron, saying to them, ‘‘If only we had died in the land of Egypt! Or died in this wilderness! Why does Jehovah bring us into this land, to fall by the sword? Our wives and our little ones will become a prey; would it not be better for us to go back to Egypt?’’ (14:1-3). Then they even dared to say to one another, ‘‘Let us choose a leader, and return to Egypt’’ (v. 4). These unbelieving and rebellious people were very eloquent, clever, insistent, and strong in their opinion
ｄ摩西、亚伦就俯伏在以色列会众全体会集前
d. Moses and Aaron Falling on Their Faces before the Whole Congregation of the Assembly of Israel
12摩西和亚伦就俯伏在以色列会众全体会集前。（民十四5。）这显示他们的温柔。他们并不抵挡百姓。
12Moses and Aaron fell on their faces before the whole congregation of the assembly of Israel (v. 5). This shows their meekness. They did not fight against the people.
ｅ约书亚和迦勒撕裂衣服，对以色列全会众说话
e. Joshua and Caleb Rending Their Clothes and Speaking to All the Assembly of Israel
13约书亚和迦勒撕裂衣服，对以色列全会众说，『我们所经过窥探之地，是极美之地。耶和华若喜爱我们，就必带我们进入这地，将这地赐给我们，这地乃是流奶与蜜之地。只是不要背叛耶和华，也不要怕那地的民，因为他们是我们的食物；庇护他们的已经离开他们，耶和华却与我们同在。不要怕他们。』（民十四6～9。）『庇护他们的』是甚么意思，这很难说，也许是指保护他们的神。『不要背叛耶和华，』指明不信主就是背叛祂。
13Joshua and Caleb rent their clothes and said to all the assembly of Israel, ‘‘The land, which we passed through to spy out, is an extremely good land. If Jehovah delights in us, He will bring us into this land and give it to us, a land which flows with milk and honey. Only do not rebel against Jehovah; and do not fear the people of the land, for they will be our bread; their defense has departed from them, and Jehovah is with us. Do not fear them’’ (vv. 6-9). It is difficult to say what ‘‘their defense’’ means; it may refer to the god who protected them. The words ‘‘Do not rebel against Jehovah’’ indicate that not to believe in the Lord is to rebel against Him
全会众说，用石头打死他们
f. All the Assembly Saying f to Stone Them with Stones
14全会众说，用石头打死约书亚和迦勒。那时耶和华的荣耀在会幕向全以色列人显现。（民十四10。）在这里，我愿意说一点关于美地，就是迦南地的属灵意义。当我首次受差遣，带著主的恢复来到美国时，我在洛杉矶的首次特会中，释放了一连串的信息；这些信息主要是根据申命记八章七至十节释放的，后来刊于『包罗万有的基督』一书。在那些信息中，我指出美地乃是包罗万有之基督的一幅图画。神用美地豫表一个人，这人就是神的具体化身。这具体化身的神就是三一神，祂已经过过程并完成于一个人—耶稣基督。
14All the assembly said to stone Joshua and Caleb with stones. Then the glory of Jehovah appeared at the tent of meeting to all the sons of Israel (v. 10). At this point, I would like to speak a word concerning the spiritual significance of the good land, the land of Canaan. When I was first sent to this country with the Lord’s recovery, at the first conference in Los Angeles, I gave a series of messages, based mainly on Deuteronomy 8:7-10, that were published in the book The All-inclusive Christ. In those messages I pointed out that the good land is a picture of the all-inclusive Christ. The good land was used by God to typify a person, who is the embodiment of God. This embodied God is the Triune God, who has been processed and consummated in one person, Jesus Christ
15圣经是一本奇妙的书，包括了各种不同的著作和主题。实际上，整本圣经都在陈明一件事：神要具体化身于一个人，就是宇宙中那独一者。对这位奇妙者，我们无法述尽说竭。神与人都在这个人里；祂包括神性一切的元素和属性，以及人性一切的美德。在祂，我们看见神性和人性的实际。在祂，我们看见生命、光和那灵。宇宙中一切正面的事物都化身、包含、实化于这一位，就是包罗万有的神人，祂乃是宇宙的中心和意义。
15The Bible is a marvelous book, and it contains many different kinds of writings and subjects. Actually, the entire Bible presents one matter—that God desires to be embodied in one person, who is the unique One in the universe. It is impossible to exhaust the telling of this wonderful person. God and man are in this person; He includes all the elements and attributes of the divine nature and all the virtues of the human nature. In Him we have the reality of both the divine nature and the human nature. In Him we also have life, light, and the Spirit. All the positive things in the universe are embodied, contained, and realized in this one person, the all-inclusive God-man, who is the center and meaning of the universe.
16基督教这宗教在地上已经有一千九百多年了。然而自使徒时代以来，基督这位奇妙者还没有完全被陈明出来，像祂在圣经里所启示，（这启示多少是隐藏的，）并像我们今天所看见的一样。我们感谢主，将祂的圣言向我们打开，使我们看见历代以来未曾揭示之基督的各面。第一世纪过后不久，启示这位奇妙者的圣经，就受到遮蔽，后来更被天主教封锁起来。宗教改革的时候，圣经的封锁解开了，但仍未除去遮蔽。从那时起，基督徒在圣经中所看见的，主要的是与神的救恩有关，这些事包括：神的创造；神圣的属性，如忠信、公义、圣别、以及爱等；人的堕落与罪；神对人的爱；基督藉著十字架上的代死，将人拯救并救赎；祂从死人中复活；以及圣灵在五旬节浇灌下来；使信徒成为召会。至于神经纶的大部分，基督徒还没有看见。他们所教导、传讲并传播的，大部分都是按照人的思想，只有少部分是按照神圣的思想。在他们的传讲里，并不著重生命的分赐。反之，他们强调赦免、救赎、因信称义、圣别。他们没有看见，三一神分赐到三部分的人里，使人得著神圣的生命，并有神圣的性情，以成为扩大之基督的一部分。（有些强调内里生命的人，看见信徒是那扩大之基督的肢体，但他们只是糢糊的看见，没有清楚的看见。）神学生通常受教导不可发明新的神学辞汇。这是因为担心新的辞汇会把异端引进正统的神学。然而在已过六十年间，主将祂的话向我们打开，给我们看见历世以来，未曾揭示的许多项目。要描述这些事，我们不得不发明一些新的辞汇。比如，我们说到神将自己分赐到祂所拣选的人里面，就用分赐（dispensing）一辞。这辞该与『时代』（dispensation）有所区别，『时代』是指神为了完成祂的经纶，所安排的不同时期。当我们说到神圣行政的安排，或神在祂经纶里的安排时，就用时代（dispensation）一辞；但当我们说到神将自己分赐到我们里面时，就用分赐（dispensing）一辞。
16The religion of Christianity has been on earth for over nineteen hundred years. Nevertheless, since the time of the apostles, the wonderful person of Christ has not been presented to people in as full a way as He is revealed, somewhat hiddenly, in the Bible and as we see Him today. We thank the Lord for opening His holy Word to us, enabling us to see aspects of Christ which have been veiled for centuries. Very soon after the first century, the Bible, the revelation of this wonderful person, became veiled and later was locked up by Catholicism. During the Reformation, the Bible was unlocked, but it was not yet unveiled. Since that time, the things Christians have seen in the Bible are related mainly to God’ss alvation. These things include God’s creation, the divine attributes of faithfulness, righteousness, holiness, and love, man’s fall and sinfulness, God’s love for man, Christ’s coming to save and redeem man through His vicarious death on the cross, His resurrection from among the dead, and the Holy Spirit’s being poured out at Pentecost to make the believers the church. For the most part, Christians have not seen God’secon o my. What they teach, preach, and propagate is largely according to human thought, with only a little that is according to the divine thought. In their preaching they do not emphasize the impartation of life. Instead, they stress the matters of forgiveness, redemption, justification by faith, and sanctification, but they have not seen the dispensing of the Triune God into the tripartite man, that man may have the divine life and possess the divine nature to become part of the enlarged Christ. (Some of those who stressed the inner life saw that the believers are members of the enlarged Christ, but they saw this only vaguely, not clearly.) Students of theology are commonly taught that they should not invent any new theological terms. The concern is that new terms might be used to introduce heresy into orthodox theology. However, during the past sixty years, the Lord has opened His Word to us and has shown us many items that had been veiled for centuries. In order to describe these things, we have been forced to invent a number of new terms. For example, in speaking of God’s dispensing Himself into His chosen people, we use the term dispensing. This term should be differentiated from the noun dispensation, which refers to the various ages arranged by God for the accomplishing of His economy. Thus, when we speak of the arrangement of the divine government, or of God’s arrangement in His economy, we use the word dispensation, but when we speak of God’s dispensing Himself into us, we use the word dispensing.
17主给我们看见祂的话里一个主要的启示，是在圣经最后一卷书启示录里：那在耶稣复活以前还没有的灵，（约七39，）被称为『那灵。』（启二二17。）那灵乃是经过过程之三一神的终极完成。我们接受那灵，就接受了包罗万有的人位，就是那经过过程之三一神的终极完成。这不是我的神学，乃是圣经的神学。没有神
17A major revelation in the Word which the Lord has shown us is that in the book of Revelation, the last book of the Bible, the Spirit, who was ‘‘not yet’’ before Jesus’ resurrection (John 7:39), is called ‘‘the Spirit’’ (Rev. 22:17). The Spirit is the consummation of the processed Triune God. When we receive the Spirit, we receive an all-inclusive person who is the consummation of the processed Triune God. This is not my theology; it is scriptural theology, the theology of the Bible. No theology is as high as this
18学比这更高的。
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19主的恢复在中国开始的时候，我们采取了许多弟兄们的神学。但已过六十年间，主不断带领我们往前，在我们中间有了一些的进展。今天，我们从圣经所看见的神学，远比弟兄们的神学高深、丰富。圣经神学主要的项目乃是神的经纶，这经纶完全以包罗万有的基督为中心。
19In the beginning of the Lord’s recovery in China, we adopted much of the Brethren theology. But during the past sixty years, the Lord has brought us on and on, and a number of advancements have taken place among us. Today, the theology we have seen of the Bible is much higher, deeper, and richer than the Brethren theology. The main item of the biblical theology is God’secon o my, which is altogether centered in the all-inclusive Christ
20我们可能在初阶的一面享受到这位包罗万有者作我们的救主，但这并不表示我们已得著祂作美地。再想想旧约里的豫表。在豫表中，当以色列人在埃及的时候，他们接受基督作羊羔，洒了羊羔的血使他们得蒙救赎，又吃了羊羔的肉作他们生命的供应，使他们能走出埃及。然后在旷野，他们继续享受基督作属天的吗哪，以及那随著他们、裂开以流出活水的活磐石。在西乃，他们领受律法并建造帐幕，二者都是基督的豫表；他们也进入帐幕与神交通，并享受陈设饼桌子、灯台、和香坛。虽然他们在这些方面享受了基督，但他们还没有享受美地。所以他们仍然需要进入美地。
20We might have enjoyed this all-inclusive person in an initial way as our Savior, but this does not mean that we have possessed Him as the good land. Consider again the typology in the Old Testament. In type, when the children of Israel were in Egypt, they accepted Christ as the lamb, sprinkled the lamb’s blood for their redemption, and ate the meat of the lamb as their life supply so that they could walk out of Egypt. Then in the wilderness they went on to enjoy Christ as the heavenly manna and as the living rock that followed them and that was cleft to flow out the living water. At Sinai, they received the law and built the tabernacle, both of which are types of Christ, and they entered into the tabernacle to fellowship with God and to enjoy the showbread table, the lampstand, and the incense altar. Although they enjoyed Christ in all these ways, they had not yet enjoyed the good land. Therefore, they still needed to enter into the good land
21我们已经有分于基督，就是以色列人所享受这一切项目的实际。我们已经历基督作逾越节、吗哪、盘石、活水、那描绘出神的律法、供物、和帐幕。然而，我们还没有进入基督这美地。我们还在路上，而神就在我们的行程中试验我们。现今我们也许是在美地的边界，也就是说，是在包罗万有之基督的边缘。我们若想要窥探这地，就会失去信心。我们不要窥探这地，却该说，『为著包罗万有的基督，阿利路亚！祂是流奶与蜜的美地。我不需要窥探这地，我愿凭信进入这地。』我们都需要像迦勒和约书亚一样，凭信进入并取得这地。
21We have participated in Christ as the reality of all the items enjoyed by the children of Israel. We have experienced Him as the Passover, the manna, the rock, the living water, the law portraying God, the offerings, and the tabernacle. However, we have not yet entered into Christ as the good land. We are still on the way, and while we are journeying, God is testing us. Perhaps we are now on the border of the good land, that is, on the extremities of the all - inclusive Christ. If we try to spy out the land, we will lose our faith. Instead of spying out the land, we should say, ‘‘Hallelujah for the all-inclusive Christ! He is the good land flowing with milk and honey. I don’t need to spy out this land—I will enter into the land by faith.’’ We need to enter into the land and take the land by faith, as Caleb and Joshua did.