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民数记生命读经 · 第26篇

行程（十一）

Journeying (11)
1读经：民数记十八章一至十四节。在我们来看十八章一至十四节之前，我愿意进一步说到十六、十七章里的两个记号。
1Scripture Reading: Num. 18:1-14 Before we turn to 18:1-14, I would like to give a further word on the two signs in chapters sixteen and seventeen
2这两个记号，一个是积极的，另一个是消极的，二者都是因著可拉和他同伙的背叛而产生的。消极的记号包在祭坛上的铜片，是由二百五十位受了审判之人的香炉作成的。（民十六36～40。）祭物献在其上的这祭坛，是基督十字架的豫表。神对这二百五十人的审判，表征一切按人意、凭肉体、与人争竞的事奉神，都要受十字架的审判。那二百五十人是按自己的作法烧香事奉神，他们的事奉受到神的审判，结果成了消极的记号，包在祭坛上。积极的记号是亚伦发芽的杖，表征在复活里的基督，发芽的基督。这两个记号，表征在复活里的基督并祂审判的十字架，今天与我们同在，在事奉神的事上作了我们的题醒和警告。消极的记号警告我们，事奉神不要按己意、凭肉体、或与人争竞；我们该记得，这类的事奉在三千五百年前就受了审判。在积极一面，发芽的杖就是在复活里发芽的基督，祂不仅发芽，更开了花、结出熟果来；这杖与那真实站在神一边，并与神是一的人同在。
2These two signs, one negative and the other positive, were produced through the rebellion of Korah and his company. The negative sign is the cover of the altar made of the censers belonging to the two hundred fifty men who had been judged (16:36-40). This altar, on which the sacrifices were offered, is a type of the cross of Christ. God’s judgment of these two hundred fifty men signifies the judgment of the cross on all of man’s service to God which is according to man’so pinions, by his flesh, and in rivalry with others. The two hundred fifty men were burning incense in the service of God, which was according to their own way. Their service was judged by God, and the result of that judgment was a negative sign, the covering on the altar. The positive sign is Aaron’s budding rod, which signifies Christ in resurrection, the budding Christ. These two signs, signifying Christ in resurrection and His judging cross, are with us today as a reminder and a warning to us regarding our service to God. The negative sign warns us not to serve God according to our opinion, by our flesh, or in rivalry with others, for that kind of service, we should remember, was judged thirty-five hundred years ago. On the positive side, the budding rod—the budding Christ in His resurrection, who not only buds but also blossoms and bears fruit to maturity—is with anyone who truly stands with God and is one with Him
3由亚伦发芽的杖所产生的杏，是指对基督的享受。在主的恢复中，我们都知道基督是可享受的，祂是给我们享受的分。不过我们会看到，在十八章八至十节的豫表中，祭司所享受的基督，实际上乃是在神的分中为祭司保留，给祭司分享的一分。祭司吃神的食物；甚至也与神同吃、同筵。他们为神所邀，分享神的分。关于享受基督、吃喝基督的神圣思想，早就含在神圣的话语里，但将近二千年来，这一直是隐藏的。直到一九五八年，我们才看见吃喝基督的事，那时我释放了一连串信息，说到藉吃喝享受基督。
3The almonds produced by Aaron’s budding rod point to the enjoyment of Christ. Such terms as enjoying Christ, eating Christ, and drinking Christ are part of a new vocabulary that came to this country with the Lord’s recovery. Christ is enjoyable, and He is our portion for our enjoyment. However, as we will see, in the typology of 18:8-10, the Christ who is the priests’ portion is actually a part of God’sport i on reserved for the priests to share. The priests not only eat God’s food; they also eat with God and feast with Him. They are invited by God to share His portion. The divine thought concerning enjoying, eating, and drinking Christ is in the holy Word, but it has been hidden for nearly two thousand years. We did not see the matters of eating and drinking Christ until 1958, at which time I gave a series of messages on enjoying the Lord by eating and drinking Him.
4我们来看十八章三十一节，就会看见祭司职任的表白，不仅是藉著发芽的杖，也是藉著赐给祭司的奖赏。这奖赏就是基督。祭司越事奉，就越得著基督为奖赏，也就越享受基督。这样的奖赏就是给忠信的祭司所享受的神圣食物。这比发芽的杖更大。
4When we come to 18:31, we will see that the vindication of the priesthood is not only by the budding rod but also by the reward given to the priests. This reward is Christ. The more the priests serve, the more they receive Christ as their reward and the more they enjoy Christ. Such a reward is the divine food to be enjoyed by the faithful priests. This is much greater than the budding rod
陆 利未人的事奉
与亚伦的祭司职任，
VI. THE LEVITICAL SERVICE AND THE AARONIC PRIESTHOOD
以及他们的奖赏
WITH THEIR REWARD
一 利未人的事奉与亚伦的祭司职任
A. The Levitical Service and the Aaronic Priesthood
5民数记十八章向我们揭示，利未人事奉与亚伦祭司职任的职责，以及他们的奖赏。这奖赏乃是利未人和祭司因他们的事奉而得著的报酬。在十六章那攻击亚伦和他家人之祭司职任的背叛之后，有明确的话说到利未人的事奉与亚伦并他儿子的祭司职任，以及他们的奖赏。我相信这里的话成了律例或典章，是以色列的子孙世世代代所遵守的。
5Numbers 18 unveils to us the charge or the duties of the Levitical service and the Aaronic priesthood, with their reward. The reward was the compensation the Levites and priests received for their service. After the rebellion in chapter sixteen, which was an attack on the priesthood of Aaron and his household, a definite word was given regarding the service of the Levites and the priesthood of Aaron and his sons and also regarding their reward. I believe that the word here became a statute or an ordinance that was kept by the children of Israel throughout the generations
１ 利未人的事奉
1. The Service of the Levites
6利未人的事奉乃是照管会幕，就是豫表基督与召会之见证的帐幕。（民十八1上，2上，3～4，6。）利未人照管帐幕及其内容，并没有直接事奉神，他们乃是服事祭司体系，服事直接事奉神的祭司。ａ利未人是给亚伦和他儿子的赏赐利未人是给亚伦和他儿子的赏赐。（民十八6下。）神原先要所有以色列人的长子来事奉。后来，神用利未人来顶替他们。以色列人将他们的长子当作礼物归与神，而这些长子由利未人所顶替。至终，神将归与祂的利未人，当作礼物送给祭司。
6The service of the Levites was to take care of the tent of meeting, the tabernacle of the testimony, which is a type of Christ and the church (vv. 1a, 2a, 3-4, 6). In taking care of the tabernacle and its contents, the Levites did not serve God directly; rather, they served the priesthood and the priests, who served God directly. a. The Levites Being a Gift to Aaron and His Sons The Levites were a gift to Aaron and his sons, a gift that had been given to God (v. 6b). God wanted all the firstborn of the children of Israel to do the service. Eventually, God used the Levites to replace them. The children of Israel gave their firstborn to God as a gift, and these were replaced by the Levites. God then gave the Levites, who had been given to Him, as a gift to the priests
ｂ与亚伦和他的儿子联合，并服事他们
b. To Join Aaron and His Sons and Minister to Them
7利未人要与亚伦和他的儿子联合，并服事他们。
7The Levites were to join Aaron and his sons and minister to them. For the Levites to minister to the priests meant that they served the priests.
２ 亚伦和他儿子的祭司职任
2. The Priesthood of Aaron and His Sons
8在英文里，祭司职任（priesthood）一辞有时用以指祭司体系，就是一群集合的祭司。这辞也用以指祭司的事奉，这乃是民数记十八章这里主要的意思。
8In English the word priesthood is sometimes used to denote a body of priests, that is, a number of priests who have been grouped together. This word is also used to denote the service of the priests, and this is mainly the meaning here in Numbers 18
9亚伦和他的儿子要担当干犯祭司职任的罪愆。（民十八1下。）罪愆一辞，在此用以嘱咐祭司在执行祭司事奉的时候，不要犯错。祭司职任乃是将一切的供物与祭牲献给神的事奉，这一切的供物与祭牲都豫表丰富之基督的各面。因此，这是非常重要且严肃的事。任何的错误、疏忽或缺失，都是一种罪愆。祭司被要求完成嘱咐，不要犯错，好叫他们的祭司事奉不会有任何罪愆。
9Aaron and his sons were to bear the iniquity of their priesthood (v. 1b). The word iniquity is used here to charge the priests not to make mistakes while carrying out their priestly service. The priesthood was a service to offer all kinds of offerings and sacrifices to God, all of which were types of different aspects of the rich Christ. Thus, it was a very important and serious matter. Any mistake, neglect, or shortage would have been a kind of iniquity. The priests were required to fulfill their charge without making mistakes so that their priestly service would not have any iniquity
10祭司要守圣所（帐幕）的职责，并守祭坛的职责。整个帐幕乃是圣所。在圣经里，圣所一辞含义十分不明；也许是指圣所，指至圣所，或指二者。圣所豫表基督，也豫表召会。在圣所外面的祭坛，表征基督的十字架。所以，圣所和祭坛豫表基督与召会，以及祂的十字架。利未人在祭司以下事奉，照管圣所和祭坛。例如，当以色列人奉命移动的时候，利未人就收拾并携带帐幕及其器具。当百姓抵达某处，利未人就立起帐幕以及与帐幕有关的一切。
10The priests were to keep the charge of the sanctuary, the tabernacle, and of the altar (v. 5). The whole tabernacle was the sanctuary. In the Bible the word sanctuary is used in a very ambiguous way; it may refer to the Holy Place, to the Holy of Holies, or to both. The sanctuary typifies Christ and also the church. The altar, which was outside the sanctuary, signifies the cross of Christ. Therefore, the sanctuary and the altar typify Christ with the church and His cross. The Levites served under the priests in caring for the sanctuary and the altar. For instance, when the children of Israel were commanded to move, the Levites packed and carried the tabernacle and all its furnishings. When the people arrived at a particular place, the Levites set up the tabernacle and everything related to it
ａ为著一切属祭坛和幔内的事
a. For All That Concerned the Altar and That Was within the Veil
11民数记十八章七节上半说，『你和你的儿子要为一切属祭坛和幔内的事，守祭司的职任。』在幔内的约柜里包括三项：神的见证（律法）、隐藏的吗哪、和发芽的杖。有两个基路伯在约柜的盖上。在遮罪日，赎罪祭牲的血要洒在约柜的盖上。这一切的事都在祭司的职责之下。
11Numbers 18:7a says, ‘‘You and your sons with you shall keep your priesthood for all that concerns the altar and that is within the veil.’’ The ark, which was within the veil, contained three items: the testimony of God (the law), the hidden manna, and the budding rod. Two cherubim were on the cover (lid) of the ark. On the day of propitiation the blood of the sin offering was sprinkled on the cover of the ark. All these matters were under the charge of the priests.
ｂ他们的祭司职任是神给他们作赏赐的事奉
b. Their Priesthood Being a Service of Gift Given by God
12『我将祭司的职任给你们作赏赐的事奉。』（民十八7下。）祭司职任是神百姓对神最高的事奉，乃是神给亚伦和他儿子的大赏赐。这就是可拉起野心要寻求祭司职任的原因。（民十六10。）
12I give you your priesthood as a service of gift’’ (v. 7b). The priesthood, as the highest service rendered by God’sp eople to God, was a great gift given by God to Aaron and his sons. This was the reason Korah was ambitious to seek it (16:10
二 奖赏
B. The Reward
13有奖赏或报酬赐给作祭司的亚伦和他的儿子，（民十八8～20，）以及事奉的利未人。（民十八21～32。）这奖赏（民十八31）完全是基督。祭司和利未人的分没有别的，只有基督。基督是他们的房屋、他们的居所、他们的产业、他们的地土、他们的衣服、
13A reward, or compensation, was given to Aaron and his sons as the priests (18:8-20) and to the serving Levites (vv. 21-32). This reward (v. 31) was altogether Christ. The priests and the Levites had no portion other than Christ. Christ was their house, their inheritance, their land, their clothing, their food, and their everything
14他们的食物、和他们的一切。
14
15如今在新约里，利未人的事奉与祭司职任合而为一。祭司与祭司的仆人没有分别。这就是说，在基督里的信徒既是祭司，又是事奉的利未人。我们祭司和利未人事奉的惟一奖赏、惟一报酬，乃是基督。
15Today, in the New Testament, the Levitical service is combined with the priesthood. There is no difference between the priests and the servants of the priests. This means that the believers in Christ are both the priests and the serving Levites. The only reward, the only compensation, for our priestly and Levitical service is Christ
１ 给作祭司的亚伦和他的子孙
1. To Aaron and His Sons as the Priests
ａ以色列人一切分别为圣.未经过火而存留的部分
a. All the Holy Portions of the Sons of Israel Reserved from the Fire
16给亚伦和他儿子的，是以色列人一切分别为圣、未经过火而存留的部分。（民十八8～10。）这些分别为圣的部分，每一项都表征基督之丰富的某一面。
16To Aaron and his sons were given all the holy portions of the sons of Israel reserved from the fire (vv. 8-10). Every item of these holy portions signifies a certain aspect of the riches of Christ
17在新约里，『基督的丰富』这辞只用了一次，是使徒保罗所用的。（弗三8。）神给保罗恩典，传扬基督那追测不尽的丰富为福音。在新约里，我们可以看到基督是光、生命、神圣的属性、和人性的美德。然而新约没有详细的告诉我们，基督的丰富是甚么。我们若要详细的认识基督的丰富，就要来到旧约，研读一切基督的豫表。
17In the New Testament the expression ‘‘riches of Christ’’ is used only once, by the Apostle Paul (Eph. 3:8). God gave Paul the grace to preach the unsearchable riches of Christ as the gospel. In the New Testament we can see that Christ is light, life, the divine attributes, and the human virtues. However, the New Testament does not tell us in detail what the riches of Christ are. If we would know the details concerning the riches of Christ, we need to come to the Old Testament and study all the types of Christ
18给祭司的圣别部分，是未经过火而存留的。（民十八9。）以色列人一切的分都归给神作祂的享受。这些供物要经过火献给神，为圣别的火所焚烧，成为怡爽的香气讨神喜悦，使神快乐。然而，神从火中存留了供物的某些部分，使其成为祭司的分。这就是说，祭司与神享受同样的东西。
18The holy portions given to the priests were reserved from the fire (Num. 18:9). All the portions of the sons of Israel were given to God for His enjoyment. These offerings were offered to God through fire and were consumed by holy fire as a satisfying fragrance to please God and make Him happy. However, God reserved some parts of the offerings from the fire that they might become the portion of the priests. This means that the priests enjoy the same thing that God enjoys.
19神享受基督。当主耶稣受浸的时候，父从诸天之上说，『这是我的爱子，我所喜悦的。』（太三17。）这指明神的儿子耶稣基督是神的喜悦、享受、与满足。基督是神的分，满足神并使神快乐。神从祂的分中保留一部分给我们这些神的祭司，使我们与祂一同享受。所以，神与我们这些神的祭司都享受同样的东西，就是包罗万有的基督。以色列人分别为圣、未经过火而存留的部分，包括素祭、赎罪祭、和赎愆祭。（民十八8～10。）这一切供物都是基督的豫表。
19God enjoys Christ. When the Lord Jesus was baptized, the Father spoke from the heavens, saying, ‘‘This is My beloved Son, in whom I delight’’ (Matt. 3:17). This indicates that the Son of God, Jesus Christ, is God’s delight, enjoyment, and satisfaction. As God’sport i on, Christ satisfies God and makes Him happy. God saves part of His portion for us, His priests, to enjoy with Him. Therefore, both God and we, the priests of God, are enjoying the same thing—the all- inclusive Christ. The holy portions of the sons of Israel reserved from the fire included the meal offering, the sin offering, and the trespass offering (Num. 18:8-10). All these offerings are types of Christ
（一） 都是至圣归给祭司的
1) To Be Most Holy to the Priests
20为祭司存留的供物部分，乃是归给他们的至圣之物，因为这些供物都是给神的食物。（民十八9。）祭司吃的，不是人的食物，乃是神的
20The portions of the offerings reserved for the priests were to be most holy to them because these offerings were food for God (v. 9). The priests ate not man’s food but God’s food, food which is most holy
21食物，是至圣的食物。
21
（二） 祭司家中所有男的可以在至圣之处吃
2) To Be Eaten by Every Male of the Priests’ Houses in a Most Holy Place
22祭司家中所有男的（较刚强者），可以在至圣之处吃分别为圣的部分。（民十八10。）这里的至圣之处表征召会，就是基督的身体。按照民数记十八章的豫表，我们离了这至圣之处，就无法深入的享受基督。当然，我们可以在祭坛那里享受基督，但这享受是肤浅的。我们要享受神所享受的那分基督，就必须在至圣之处。我们承认，基督是无处不在的，我们到处都可以享受祂。然而，只有当我们的立场和地位都正确时，我们才能享受到基督的某些部分。我们的立场必须在正确的召会生活里，就是在基督生机的身体里。
22The holy portions were eaten by every male (the stronger ones) of the priests’ houses in a most holy place (v. 10). The most holy place here signifies the church, the Body of Christ. According to the typology in Numbers 18, apart from this most holy place, we cannot enjoy Christ very much. Of course, we can enjoy Christ at the altar, but this enjoyment is superficial. In order to enjoy that part of Christ which God enjoys, we need to be in a most holy place. We admit that Christ is everywhere and that we can enjoy Him everywhere. Nevertheless, some parts of Christ we cannot enjoy unless our standing and position are right. Our standing must be in the proper church life, in the organic Body of Christ
ｂ以色列人的举祭和摇祭
b. The Heave Offering and the Wave Offering of the Sons of Israel
23『以色列人所献一切的摇祭和举祭，也是你的，我已经给了你和你的儿女，作永得的分。』（民十八11上。）这节说到两个特别的部分—举祭（升天的基督）和摇祭（复活的基督）。在豫表中，举祭指基督被举起，就是基督的升天。新约对基督的启示，是从已过的永远到将来的永远。在已过的永远里，基督乃是话。（约一1。）然后在时间里，祂成了肉体。因此，就有了成为肉体的基督。祂在人性里活在地上，并且被钉十字架。然后祂复活并升天，成了在复活和升天里的基督。祂还要再来，在千年国里掌权。至终在将来的永远里，祂要在新天新地的新耶路撒冷里。因此，基督有九大方面：是话、在祂的成为肉体里、在祂的为人生活里、在祂的钉死里、在祂的复活里、在祂的升天里、在祂的再来里、在千年国里、在新天新地的新耶路撒冷里。这是新约清楚启示的，而在旧约有豫表里的基督，那里所启示基督的细节，是无穷尽的。关于更强的享受基督，是循环的。我们若要更强的享受基督，就必须更刚强。我们越刚强，就越强的享受基督。然后，我们越强的享受基督，我们就越刚强。
23This also is yours, the heave offering of their gift, all the wave offerings of the sons of Israel; I have given them to you, and to your sons and daughters with you, as a perpetual due’’ (v. 11a). This verse speaks of two particular portions—the heave offering (the ascended Christ) and the wave offering (the resurrected Christ). To heave is to lift up. In typology, the heave offering refers to Christ’s being lifted up, to Christ’s ascension. In the New Testament we have a revelation of Christ from eternity past to eternity future. In eternity past Christ was the Word (John 1:1). Then, in time, He was incarnated. Thus we have Christ in His incarnation. He lived on earth in His humanity and was crucified. Then He resurrected and ascended, becoming the Christ in resurrection and ascension. He will come again and will reign in the millennial kingdom. Finally, in eternity future, He will be in the New Jerusalem in the new heaven and new earth. Thus, we have Christ in nine great aspects: as the Word, in His incarnation, in His human living, in His crucifixion, in His resurrection, in His ascension, in His second coming, in the millennium, and in the New Jerusalem in the new heaven and new earth. Whereas this is revealed clearly in the New Testament, in the Old Testament we have Christ in typology, and the details of Christ revealed there are endless. Concerning the enjoyment of Christ in a stronger way, there is a cycle. If we would enjoy Christ in this way, we need to be stronger. The stronger we are, the more strongly will we enjoy Christ. Then the more we enjoy Christ in a stronger way, the stronger we will be
（一） 给祭司的儿女举祭和摇祭不仅给祭司，也给祭司的
1) To the Sons and Daughters of the Priests The heave offering and wave offering were given not only
24儿子（较刚强者），和女儿（较软弱者）。这指明只要我们属于祭司的家庭，无论我们刚强或软弱，都能享受这样一位基督。我们若软弱，对基督的享受会使我们刚强起来。
24to the priests but also to the sons (the stronger ones) and daughters (the weaker ones) of the priests. This indicates that as long as we belong to the priestly family, whether we are strong or weak, we can enjoy such a Christ. If we are weak, the enjoyment of Christ will strengthen us
（二） 祭司家中凡洁净的人都可以吃
2) To Be Eaten by Every Clean One Who Was in the Priests’ Houses
25『凡在你家中洁净的人都可以吃。』（民十八11下。）祭司家中凡洁净的人都可以吃举祭和摇祭。
25‘‘Every one who is clean in your house may eat of it’’ (Num. 18:11b). Here ‘‘house’’ denotes a family. Every clean person who belonged to a priestly house, a priestly family, could eat of the heave offering and the wave offering.
ｃ一切的脂油、上好的新酒、五谷、
c. All the Fat of the Oil, All the Best of the New Wine and of the Grain,
26一切献给神的初熟之物—祭司家中凡洁净的人都可以吃
26the Firstfruits Given to God, All the First Ripe— to Be Eaten by Every Clean One Who Was in the Priests’ Houses.
27『一切上好的油、新酒、和五谷，就是以色列人给耶和华的初熟之物，我都赐给你。凡他们将地上一切初熟之物带给耶和华的，都是你的；凡在你家中洁净的人都可以吃。』（民十八12～13。）『上好』一辞，原文意脂油。脂油表征基督上好的部分，乃是给神的；上好的新酒和五谷表征倾倒出来给神的基督。地上一切初熟之物表征复活的基督。这些部分都要给祭司，和祭司家中凡洁净的人。
27All the best of the oil, and all the best of the new wine and of the grain, their firstfruits which they give to Jehovah, I give to you. The first ripe of all that is in their land, which they bring to Jehovah, shall be yours; every one who is clean in your house may eat of it’’ (vv. 12-13). Literally, the Hebrew word translated ‘‘best’’ means fat. The fat of the oil signifies Christ’s best part, which was for God, and the best of the new wine and of the grain signify the Christ who was poured out to God. The firstfruits and the first ripe of all that is in the land both signify the resurrected Christ. These portions were given to be eaten by the priests and by every clean one who was in the priests’ houses
ｄ以色列中一切永献之物
d. Every Devoted Thing in Israel
28『以色列中凡永献之物都是你的。』（民十八14。）这一切永献之物都是指基督。我们需要为著认识基督献上自己。使徒保罗渴慕『认识基督、并祂复活的大能。』（腓三10。）这位『祂』非常伟大，祂是那在万有中充满万有的一位。（弗一23。）因为我们有圣经，我们就有可能来认识这样的一位。我盼望许多圣徒，特别是年轻人，奉献自己来认识基督，不仅照著新约的启示，更照著旧约的豫表。
28Every devoted thing in Israel shall be yours’’ (v. 14). These devoted things also refer to Christ. We need to give ourselves to know Christ. The Apostle Paul desired ‘‘to know Him and the power of His resurrection’’ (Phil. 3:10). This ‘‘Him’’ is too great; He is the One who fills all in all (Eph. 1:23). Because we have the Bible, it is possible for us to know such a One. I hope that many of the saints, especially the young people, will devote themselves to know Christ not only according to the New Testament revelation but even more according to the Old Testament typology