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民数记生命读经 · 第22篇

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1读经：民数记十五章。在本篇信息中，我们要来看民数记十五章的典章。
1Scripture Reading: Num. 15 In this message we will consider the ordinances in Numbers 15
肆 典章
IV. ORDINANCES
2十五章是在一切的骚动之中，插进来的一段话。为甚么要插进这段话？按照以色列人的行为，很显然他们不太顾到神的权益。他们所作的，大部分是为著自己。这情形带进神的审判和惩罚。那时以色列人是否还记得有关如何蒙神悦纳的一切教导，颇令人怀疑。他们不能凭自己或在自己里面蒙悦纳，只能在那顶替他们者—基督—里面蒙悦纳。在旧约的豫表中，这位基督，我们的顶替者，有许多面；我们可以在许多不同的祭中看到这些面。主要的各面见于赎罪祭、燔祭和平安祭，这些祭可配上一些相应的祭，诸如用饼和薄饼作的素祭、以及奠祭。
2In the middle of all the turmoils, chapter fifteen is inserted. Why is there the need of such an insertion? According to the behavior of the children of Israel, it became clear that they did not care very much for God’sin te rests. What they did was mostly for themselves. This situation brought in God’s judgment and punishment. It is doubtful that at that time the children of Israel remembered all the instructions on how to be accepted by God. They could not be accepted by themselves or in themselves but in the One who replaced them, Christ. In the Old Testament typology, this Christ, our replacing One, has many aspects, which can be seen in the many different kinds of offerings. The main aspects are seen in the sin offering, the burnt offering, and the peace offering, which may be matched by some corresponding offerings, such as the meal offering of cakes and wafers and the drink offering
3民数记十五章可能是因著以色列人不顾到神的权益而插入的。这一章题醒他们，他们的光景完全不讨神喜悦。他们也许已经忘记献上神所要的供物，叫他们的错误、过犯、和背叛得著遮罪。我们再来看看以色列人的光景。首先，那些在营边界的人（不是在营中心的人）在神面前发怨言，说恶语。然后，他们中间搀杂的群众在神面前起贪欲。他们都受到了神的审判。接著，令摩西大为震惊的，是常与他一同在神行动中心的姊姊和哥哥，居然也背叛了。因此，以色列人中间的光景和气氛很下沉，士气连同一切积极的事物，也都随之消失。其次，他们打发探子去窥探那地，其中十个带来恶信。他们也受到神适当的审判。所以，在另一次背叛兴起前，（见民十六，）神插进了民数记十五章。以色列人若是遵守这一章的典章，就会蒙拯救脱离进一步的骚动。
3Numbers 15 might have been inserted because the children of Israel did not care for God’sin te rests. This chapter was a reminder to them that their situation was altogether displeasing to God. Probably they had forgotten to offer the offerings required by God to make propitiation for their errors, wrongdoings, and rebellion. Let us consider again the situation of the children of Israel. First, those who were at the borders of their encampment, not at the center, murmured evil before God. Then the mixed multitude among them lusted before God. Both received their portion of God’s judgment. After that, as a great surprise to Moses, his older sister and brother, who had always been with him at the center of God’s move, rebelled. Thus, the situation and atmosphere among the children of Israel were very low, and the morale, along with all the positive things, was gone. Next, the spies were sent to spy out the land, and ten of these spies brought back an evil report. They also received the proper judgment from God. Therefore, before another rebellion arose (see chapter sixteen), God came in with Numbers 15 as an insertion. If the children of Israel had kept the ordinances in this chapter, they would have been rescued from further turmoil.
4这里插入的典章，其中两项是关于供物和干犯安息日。向神献祭，指明我们领悟自己无法作任何事来讨神喜悦。我们将基督献给神，是因为我们无法使神喜乐，讨神喜悦，或蒙神悦纳。藉著将基督献给神，我们承认在自己里面、凭著自己，无法讨神喜悦或蒙神悦纳。守安息日乃是承认、察觉、并接受一个事实：神己经为我们作成了一切。我们不需要、也不能为自己作甚么。神已经作成了一切，我们只要承认并接受神为我们所作成的，并安息于此就可以了。这就是守安息日。神在六日内创造了一切。在祂创造的末步，祂创造了人。当人从神创造的手中出来的时候，他不需要作甚么。他立刻就享受到神为他所作好的，而在其中安息了。
4Two of the ordinances inserted here concerned the offerings and the breaking of the Sabbath. To present an offering to God indicates that we realize that we cannot do anything to please God. We offer Christ to God because we are unable to make God happy, to be well-pleasing to Him, and to be accepted by Him. By offering Christ to God we admit that, in ourselves and by ourselves, we cannot please Him or be acceptable to Him. To keep the Sabbath is to acknowledge, recognize, and receive the fact that God has done everything for us. We do not need to do anything, and we cannot do anything, for ourselves. God has done everything, and we should simply acknowledge and accept what God has done for us and rest in it. This is to keep the Sabbath. God created everything in six days. At the conclusion of His creation, He created man. When man came forth from God’s creating hand, he did not need to do anything. He began immediately to enjoy what God had made for him, and he rested in it
5干犯安息日就是否认神为我们所作的，并想要为自己作一切。这乃是对神的亵渎。我们若想要在自己里面作些甚么来讨神喜悦，我们的努力乃是对神的亵渎，因为这就是否认神为我们所作成的。我们该常常感觉自己一无是处，也一无所能。我们所能作并所该作的，就是以基督作我们的代替献给神。基督是我们所信托的那一位。
5To break the Sabbath is to deny what God has done for us and to try to do everything for ourselves. This is a blasphemy to God. If we try in ourselves to do something to please God, our effort is a blasphemy to God because it is a denial of what God has done for us. We should always have the consciousness that we are nothing and that we are not able to do anything. What we can do and should do is offer Christ to God as our replacement. Christ is the One in whom we trust
6我们也该记住，我们在自己里面或为自己奋斗，是毫无意义的，实际上也是亵渎神的。我们该单单接受神并祂为我们所作的。我们不该像世人一样，靠自我努力来否定神。他们藉著自己所作的来否定神。有些无神论者甚至说，『神是谁？我不需要神。我自己甚么都能作。』这就是否认神并亵渎神。
6We should also keep in mind that striving in ourselves and for ourselves means nothing and is actually blasphemy. We should simply accept God and what He has done for us. We should not be like the worldly people who deny God by all their self-endeavoring. They deny God by what they do. Even some atheists would say, ‘‘Who is God? I don’t need God. I can do everything myself.’’ This is to deny God and to blaspheme Him
7我们来看民数记十五章之前，我要题醒你们关于典章和律例的差别。律例是不带判决的条例，典章却是带判决的规条。比如，论到干犯安息日的条例就是包括判决的。
7As we come to the ordinances in Numbers 15, I would remind you of the difference between ordinances and statutes. Statutes are regulations without judgment, whereas ordinances are regulations with judgment. For example, the regulation concerning the breaking of the Sabbath involves a judgment.
一 关于供物
A. Concerning the Offerings
8民数记十五章一至三十一节，是关于供物的典章。
8In 15:1-31 we have the ordinances concerning the offerings
１ 要在美地应用
1. To Be Applied in the Good Land
9关于供物的典章，要在美地应用。（民十五2，18。）百姓一旦进入美地，就要守这些典章。
9The ordinances concerning the offerings were to be applied in the good land (vv. 2, 18). Once the people entered the land, they were to keep these ordinances
２ 为著许特别的愿，或是作甘心祭，或是在指定的节期献给神为怡爽的香气
2. For a Special Vow or as a Freewill Offering or at the Appointed Feasts, to Offer a Satisfying Fragrance to God
10有些供物是为著许特别的愿，或是作甘心祭，或是在指定的节期献给神为怡爽的香气。按照出埃及记和利未记的教导，神命令要在指定的节期，向祂献上更多的供物。民数15记十五章只说到这些供物中的小部分，就是『为怡爽的香气』之部分。（民十五3。）
10Some offerings were for a special vow or as freewill offerings, and some offerings were offered at the appointed feasts as a satisfying fragrance to God. According to the instructions given in Exodus and Leviticus, God commanded that at the appointed feasts more offerings be offered to Him. Numbers speaks of only a few of these offerings that were ‘‘a satisfying fragrance to Jehovah’’ (v. 3).
ａ要从牛群或羊群献火祭给耶和华，无论是燔祭或是平安祭牲
a. Offering from the Herd or from the Flock as an Offering by Fire or a Burnt Offering or a Peace Sacrifice
11三节和八节说到燔祭和平安祭。燔祭表征为神而活、并向神活著，使神满足的生命。平安祭是为著我们与神的交通，产生彼此互相的享受。献上这两种祭，就是献上钉十字架的基督，受死的基督。
11Verses 3 and 8 speak of the burnt offering and the peace offering. The burnt offering signifies a life that lives for God and to God for His satisfaction. The peace offering is for our fellowship with God, issuing in mutual enjoyment. To offer these two offerings is to offer the crucified Christ, Christ in His death
ｂ连同调油的细面为素祭
b. With a Meal Offering of Fine Flour Mingled with Oil
12燔祭和平安祭要配以素祭。每当我们献上燔祭或平安祭时，我们需要配上这调油的细面为素祭。（民十五4。）这样的素祭表征基督在祂的人性里调著圣灵，成为神与人的食物。我们献给神作素祭的东西，不仅成了神的食物，也成了我们的食物。
12The meal offering matches the burnt offering and the peace offering. Whenever we offer a burnt offering or a peace offering, we need to match this offering with a meal offering of fine flour mingled with oil (v. 4). Such a meal offering signifies Christ in His humanity mingled with the Holy Spirit to be the food of God and man. What we offer to God as a meal offering becomes food not only for God but also for us
ｃ还有奠祭的酒
c. With Wine for a Drink Offering
13奠祭的酒是额外配上的祭。（民十五5。）奠祭表征基督将自己倾倒出来，叫神喜悦。基督已经将自己如酒倾倒出来,叫神喜悦.
13The wine for a drink offering is an additional matching offering (v. 5). The drink offering signifies Christ pouring Himself out for God’s pleasure. Christ has poured Himself out as wine to make God happy.
14这一切供物都是基督的豫表。我们每天都需要以这样的基督为供物，将祂献给神为怡爽的香气。
14All these offerings are types of Christ. Daily we need to take such a Christ as our offerings and offer Him for a satisfying fragrance to God
ｄ以色列人与寄居在他们中间的外人和外邦人，同有一个律例，一个典章
d. The Same Statute and Ordinance Being for All the People of Israel and the Sojourning Strangers and the Heathens among the People of Israel
15以色列人要与寄居在他们中间的外人和外邦人，同有一个律例，一个典章。（民十五13～16。）这表征所有的外邦人和外人，与以色列人同样分享基督。（弗二12～19，三6。）
15The same statute and ordinance were for all the people of Israel and the sojourning strangers and the heathen among the people of Israel (vv. 13-16). This signifies that all the heathens and strangers share Christ in the same way as the people of Israel (Eph. 2:12-19; 3:6
３ 献举祭给神
3. For a Heave Offering to God
16以色列人也要献举祭给神。（民十五17～21。）基督受死是由燔祭和平安祭所表征。素祭表征基督在祂的人性里与神圣的灵调和；奠祭表征基督将自己倾倒出来，叫神喜悦；举祭表征升天的基督，就是在升天里的基督。今天基督不在地上，也不在死里。不错，祂还在祂的人性里，但祂乃是在升天里调和著神性的人。祂是升天的基督，在诸天之上的基督，属天的基督。当我们将祂献为举祭时，乃是献上一些带著属天元素、气氛、素质和风味的东西。
16The sons of Israel were also to offer a heave offering to God (Num. 15:17-21). Christ in His death is signified by the burnt offering and the peace offering. The meal offering signifies Christ in His humanity mingled with the divine Spirit, and the drink offering signifies Christ being poured out for God’s satisfaction. The heave offering signifies the ascended Christ, Christ in His ascension. Today Christ is not on the earth, and He is no longer in His death. Yes, He is still in His humanity, but He is a man mingled with divinity in ascension. He is the ascended Christ, the Christ in the heavens, the heavenly Christ. When we offer Him as the heave offering, we offer something with the heavenly element, atmosphere, essence, and taste
ａ从初作的面团作饼
a. A Cake of the First of the Dough
17『你们要从初作的面团作饼，献为举祭。』（民十五20上。）从初作的面团作的饼，表征基督是初熟的果子。（林前十五20，23。）我们在祂的升天里献给神作食物的基督，乃是在复活里的初熟果子。
17Of the first of your dough you shall offer a cake as a heave offering’’ (v. 20a). A cake of the first of the dough signifies Christ as the firstfruit (1 Cor. 15:20, 23). The Christ whom we offer in His ascension to God as God’s food is the Christ who is the firstfruit in resurrection
ｂ像从禾场所献的举祭一样
b. As a Heave Offering from the Threshing Floor
18『像从禾场所献的举祭一样。』（民十五20下。）来自禾场的东西指新鲜的谷，完整而未碾过的谷。完整的谷与从面团作的饼有所不同。面是由碾过的麦粒作的。饼是由许多麦粒碾成的面作成的。二十节的饼不仅指基督自己，也指基督的身体，就是召会。４为著以色列会众
18‘‘As a heave offering from the threshing floor, so shall you offer it’’ (Num. 15:20b). The things from the threshing floor refer to fresh grain, grain that is whole and unground. There is a difference between whole grain and a cake made from dough. Dough is made from grains of wheat that have been ground. A cake is an entity made of flour ground from many grains. The cake in verse 20 not only refers to Christ Himself but also indicates Christ’s Body, the church. 4. For the Sin of Ignorance of the Assembly
误犯的罪，因无知而不行神一切的命令
of Israel, Who through Ignorance Did Not Do All the Commandments of God
19我们将这一切滋养、怡爽、馨香之物献上给神的时候，不可忘记我们仍是有罪的，仍是在旧造里天然的人。不管我们多么寻求主，多么凭灵而行，我们仍是在肉体里。因此，我们需要为此有所献上。按照十五章二十二至二十六节，为著以色列会众误犯的罪，因无知而不行神一切的命令，要献上供物。这指明今天我们需要为召会误犯的罪祷告。召会可能误犯了一些事，与人与神不对了。这些事不是有意作的，乃是无意之中作的。然而，我们仍需为此献上供物。
19When we offer up all these nourishing, satisfying, and fragrant things to God, we must not forget that we are still sinful, that we are still a natural man in the old creation. No matter how much we seek the Lord and walk by the Spirit, we are still in the flesh. Thus, we need to offer something for this. According to 15:22-26 there had to be an offering for the sin of ignorance of the assembly of Israel, who through ignorance did not do all the commandments of God. This indicates that today we need to pray concerning the ignorant sin of the church. The church ignorantly may do certain things that are wrong with man and God. These things are done not purposely but unconsciously. Nevertheless, we need to offer something concerning them
ａ要献一只公牛犊给神作怡爽的香气
a. One Young Bull for a Satisfying Fragrance to Jehovah
20以色列会众为著误犯的罪，『要献一只公牛犊作燔祭，…献给耶和华为怡爽的香气。』（民十五24上。）这燔祭表征基督在祂的新鲜里满足神。ｂ同献的素祭和奠祭
20For the sin of ignorance, the assembly of Israel was to ‘‘offer one young bull for a burnt offering, a satisfying fragrance to Jehovah’’ (v. 24a). This burnt offering signifies Christ in His freshness to satisfy God. b. With Its Meal Offering and Its Drink Offering
21为著误犯之罪所献的燔祭，要与其素祭和奠祭同献。（民十五24中。）如我们所指出的，素祭表征基督在祂的人性里作神和人的食物，奠祭表征基督将自己倾倒出来，使神满足。为著召会误犯的罪，需要献上这样的供物。
21The burnt offering for the sin of ignorance was to be offered with its meal offering and its drink offering (v. 24b). As we have pointed out, the meal offering signifies Christ in His humanity to be the food of God and man, and the drink offering signifies Christ pouring out Himself to satisfy God. Such an offering is needed for the ignorant sin of the church
ｃ一只公山羊作赎罪祭
c. One Male Goat for a Sin Offering
22为误犯的罪所献的供物，也需要一只公山羊作赎罪祭。（民十五24下。）赎罪祭表征那为我们成了罪的基督。
22The offering for the sin of ignorance also required one male goat for a sin offering (v. 24c). The sin offering signifies the Christ who was made sin for us
ｄ为以色列全会众遮罪，使他们蒙赦免
d. To Make Propitiation for All the Assembly of Israel, So That They Would Be Forgiven
23『祭司要为以色列全会众遮罪，他们就必蒙赦免。』（民十五25上。）在前一篇信息中，我们看到摩西祷告，求神赦免以色列人。神的赦免是基于基督为著遮罪的救赎，除此以外，神没有立场赦免人。因此，百姓若要蒙赦免，必须为著他们的遮罪而向神有所献上。我们若以基督救赎的死为立场，求神赦免我们，神就必须基于祂的公义（不是基于祂的怜悯）赦免我们。（约壹一9。）这是按照神管理的行政。我们从这样的事学习，就能保守自己脱离进一步的犯罪。５为著个人误犯的罪民数记十五章二十七至二十九节是论到个人误犯的罪。
23‘‘The priest shall make propitiation for all the assembly of the sons of Israel, and they shall be forgiven’’ (v. 25a). In the foregoing message, we saw that Moses prayed that the children of Israel would be forgiven. God’s forgiveness is based on Christ’s redemption for propitiation, without which God has no ground to forgive man. Thus, if the people were to be forgiven, something had to be offered to God for their propitiation. If we, taking Christ’s redemptive death as our standing, ask God to forgive us, He must do it based on His righteousness, not on His mercy (1 John 1:9). This is according to God’s governmental administration. Our learning of things such as this can keep us from committing further sins. 5. For a Person Sinning through Ignorance In Numbers 1 5:2 7 through 2 9 we have a word concerning a person sinning through ignorance.
ａ要献一只一岁的母山羊作为赎罪祭
a. A Female Goat a Year Old for a Sin Offering
24『一个人若误犯了罪，就要献一只一岁的母山羊为赎罪祭。』（民十五27。）这山羊表征基督是那不知罪的，神使祂替我们成为罪。（林后五21。）这事是按著神的公义和祂管理的行政，是深刻而且奥秘的。
24If one person sins through ignorance, he shall offer a female goat a year old for a sin offering’’ (v. 27). This goat signifies Christ, who knew no sin, being made sin for us by God (2 Cor. 5:21). This matter, which is according to God’s righteousness and His governmental administration, is deep and mysterious
ｂ在神前遮罪，使那人蒙赦免
b. To Make Propitiation before God, So That the Person Would Be Forgiven
25『祭司要在耶和华面前，为那无知而误犯了罪的人遮罪，他就必蒙赦免。』（民十五28。）没有遮罪，即使神有心赦免我们，也没有路。基督的遮罪让神有路，成就神要赦免人的心愿。
25‘‘The priest shall make propitiation before Jehovah for the person who is in ignorance, when he sins through ignorance, to make propitiation for him; and he shall be forgiven’’ (Num. 15:28). Without propitiation, even though God has a heart to forgive us, He has no way. Christ’s propitiation affords God the way to fulfill the desire of His forgiving heart.
６ 那行事专横的人，既亵渎了神，就必从民中剪除
6. The Person Who Did Anything with a High Hand, Thus Reviling God, Being Cut Off from among the People
26『但那行事专横的，无论是本地人，或是寄居的，既亵渎了耶和华，就必从民中剪除。』（民十五30。）行事专横，就是照个人意愿行事，毫不顾及他人。那些行事专横的人，完全藐视人，也藐视神。他们的行事，就如宇宙中只有他们独一存在。我们在召会中有时也看到这样的行为。那些人行事犹如他们是惟一重要的人物。他们轻忽、藐视、弃绝其他所有的人。我们绝不可用这种态度和灵行事。
26‘‘The person who does anything with a high hand, whether he is born in the land or a sojourner, reviles Jehovah, and that person shall be cut off from among his people’’ (v. 30). To do things with a high hand is to do as one wishes without caring for others. Those who behave in this way utterly disregard both man and God. They act as if they alone existed in the whole universe. On occasion we have observed such behavior in the church. Certain ones acted as if they were the only ones who mattered; they ignored, neglected, despised, and abandoned everyone else. We should never do things with such an attitude and spirit.
ａ这样的人藐视了神的话，违背了神的命令
a. Such a Person Having Despised the Word of God and Having Broken His Commandment
27那行事专横的人『藐视耶和华的话，违背祂的命令。』（民十五31上。）这样的人行事如同没有神一样。
27A person who does anything with a high hand ‘‘has despised the word of Jehovah and has broken His commandment’’ (v. 31a). Such a person behaves as if there were no God
ｂ他的罪愆要归到他身上
b. His Iniquity Being upon Him
28行事专横之人的罪愆要归到他身上。（民十五31下。）我们都喜爱新约；新约嘱咐我们要享受基督，寻求基督，追求基督，但没有给我们看见享受基督的路。享受基督的指路图连同一切的细节，却可在旧约中看到。在民数记十五章里，关于如何献上基督作各样供物的典章，不只是给以色列人的；在豫表中，这些典章也是给我们的。当我们以豫表的方式来应用旧约的时候，这旧约对我们就成了新约，因牠成了指引我们享受基督的地图。
28The iniquity of the person who does anything with a high hand will be upon him (v. 31b). In the New Testament, which we all love, we are charged to enjoy Christ, to seek Christ, and to pursue Christ, but we are not shown the way to enjoy Christ. The road map with all the details for the enjoyment of Christ is found in the Old Testament. The ordinances in Numbers 15 concerning how to offer Christ as the various offerings are not only for the children of Israel; in typology they are also for us. When the Old Testament is applied in the way of typology, it becomes the New Testament to us, for it becomes the map showing us the way to enjoy Christ
29就某种意义说，因著以色列人中间的风波，神不得已插进记载在十五章的典章。特别是在起风波的时候，我们要记得关于我们向神献祭的典章。这些典章会保守我们与神有正确的关系。我们若轻忽这些典章，就会被定罪，甚至可能成为神所憎恶的。
29Because of the turmoil among the children of Israel, God was, in a sense, forced to insert the ordinances recorded in chapter fifteen. Especially in times of turmoil we need to remember the ordinances concerning our offerings to God. These will keep us in a proper relationship with God. If we ignore these ordinances, however, we will be condemned and might even become abhorrent to God
二 关于干犯安息日
B. Concerning Breaking the Sabbath
30三十二至三十六节记载关于干犯安息日的典章。
30In verses 32 through 36 we have the ordinance concerning breaking the Sabbath
１ 一个人在安息日捡柴
1. A Man Found Gathering Wood on the Sabbath Day
31『以色列人在旷野的时候，遇见一个人在安息日捡柴。遇见他捡柴的人，把他带到摩西、亚伦、并全会众那里。』（民十五32～33。）因著这人在安息日所作的，就颁布了干犯安息日的典章。
31While the sons of Israel were in the wilderness, they found a man gathering wood on the Sabbath day. And those who found him gathering wood brought him to Moses and Aaron and to all the assembly’’ (vv. 32-33). The ordinance concerning breaking the Sabbath was given because of what this man was doing on the Sabbath
２ 那人被看守著
2. The Man Being Put into Custody
32那人被看守著，『因为还不清楚该怎样办他。』（民十五34。）关于这事，神对摩西说，『必要将那人治死；全会众要在营外，用石头把他打死。』（民十五35。）
32The man was put into custody ‘‘because it had not been made plain what should be done to him’’ (v. 34). God spoke to Moses concerning this, saying, ‘‘The man shall surely be put to death; all the assembly shall stone him with stones outside the camp’’ (v. 35).
33我们也许认为在安息日捡柴，并不是严重的罪，所施的惩罚太重了。我们需要领会，为甚么这罪这么严重。干犯安息日不仅是作了错事；干犯安息日乃是否认神，并祂为我们所作的一切。以色列人守安息日乃是个大表记，表征他们承认神并神为他们所作的。凡干犯安息日，否认神并祂工作的，都要被剪除。
33We may think that gathering wood on the Sabbath was not a serious offense and that the punishment meted out was too severe. We need to understand why this offense was so serious. To break the Sabbath is not merely to do something wrong; to break the Sabbath is to deny God and all that He has done for us. The keeping of the Sabbath by the children of Israel was a great sign that they recognized God and what He had done for them. Anyone who denied God and His work by breaking the Sabbath had to be cut off
３ 全会众就照神所吩咐摩西的行了
3. All the Assembly Doing as God Commanded Moses
34『于是全会众将那人带到营外，用石头打他，他就死了，正如耶和华吩咐摩西的。』（民十五36。）这一次，百姓没有不顺从。他们多少有些害怕了。他们没有一个例外，都照神吩咐摩西的去作了。４守安息日的意义
34All the assembly brought him outside the camp and stoned him with stones and he died, as Jehovah commanded Moses’’ (v. 36). This time the people were not disobedient. They might have been somewhat frightened. Without exception, they all did as God commanded Moses. 4. The Significance of Keeping the Sabbath
35我们需要知道守安息日的意义。守安息日就是相信神并顺从神，好有分于祂为我们所完成的。干犯安息日就是违反我们不该为自己奋斗的原则。干犯这原则就引致死亡。
35We need to know the significance of keeping the Sabbath. To keep the Sabbath is to believe in God and obey God to participate in what He has accomplished for us. To break the Sabbath is to break the principle that we should not strive for ourselves. Breaking this principle leads to death
三 关于百姓的穿著
C. Concerning the People’s Dress
36三十七至四十一节是关于百姓穿著的典章。１要在衣服的角上作𰬸子，
36In verses 37 through 41 we have the ordinance concerning the people’s dress. 1. Making Tassels on the Corners of the Garments
并在每角𰬸子上钉一条蓝色细带
and Putting upon the Tassel of Each Corner a Cord of Blue
37『你要告诉以色列人，叫他们世世代代在衣服角上作𰬸子，并在每角𰬸子上钉一条蓝色细带。』（民十五38。）『角上作𰬸子，』原文也可译为『边上作䍁子。』这里的『细带』表征约束，『蓝色』表征属天；因此，蓝色的细带指明一种属天的约束。今天对我们来说，这蓝色的细带表征我们是神的儿女，行为举止就该是美好的，也该在属天管治的约束之下。
37‘‘Speak to the sons of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put upon the tassel of each corner a cord of blue’’ (v. 38). The Hebrew words translated ‘‘tassels on the corners’’ may also be rendered ‘‘fringes in the borders.’’ Here ‘‘cord’’s ignifies binding, and ‘‘blue’’s ignifies heavenly; hence, a blue cord indicates a heavenly binding. For us today, this cord of blue signifies that, as children of God, our conduct and behavior should be beautiful and should be under the binding of the heavenly government.
２ 观看这𰬸子，并记念遵行神一切的命令
2. Looking upon the Tassel and Remembering All the Commandments of God and Doing Them
38百姓要观看这𰬸子，并记念遵行耶和华一切的命令，不随从自己那犯了邪淫的心意和眼目。（民十五。）这样，他们就会记念并遵行神的命令，成为圣别归与神。（民十五40～41。）按照四福音的记载，主耶稣就是穿著这样的衣服。有一天，一个妇人来摸祂的衣服䍁子（𰬸子），（太九20～22，）这衣服䍁子表征祂人性美德的美丽，祂医治的能力就是由此发出来的。这指明我们这些神的儿女，该在属天的约束下行事为人。我们既是诸天之国的子民，就该不靠警察或法庭的约束，乃该受属天的约束，属天的管治和管理。这会产生我们属人行为和美德上的美丽。
38The people were to look upon the tassel and remember all the commandments of God and do them, not seeking after their own heart and after their own eyes, according to which they committed fornications (v. 39 39). Thus they would remember and do their God’s commandments and be holy to God. According to the record of the four Gospels, the Lord Jesus wore this kind of garment. One day a woman came to touch the fringe (tassel) of His garment (Matt. 9:20-22), which signifies the beauty of His human virtues, from which His healing power issued forth. This indicates that we, the children of God, should walk under the heavenly binding. As people of the kingdom of the heavens, we should be bound not by the police or the law courts but by a heavenly binding, by the heavenly government and ruling. This will produce a beauty in our human conduct and virtue.