民数记生命读经 · 第31篇

行程（十六）

Journeying (16)

1读经：民数记21:4-9;20:1,22-29;27:12-14;20:14-21;21:10-20;33:1-49。民数记二十、二十一章里有一些重要的事，是我们需要看见的。这些事乃是宝藏，我们需要有透视力来看见他们的宝贵。例如，民数记二十章给我们看见得著神圣供应的神圣之路，也就是得著那灵全备供应的路。新约里没有一章像民数记二十章那样清楚的启示，得著那灵全备供应的路。腓立比书是论到得著那灵全备供应的书，但甚至这一卷书也没有说到民数记二十章所启示那宝贵的事。在本篇信息中，我们要尽力来看民数记二十一章里的宝藏。

1Scripture Reading: Num. 21:4-9; 20:1, 22-29; 14; 20:14-21; 21:10-20; 33:1-49 27:12-14; 20:14-21; 21:10-20; 33:1-49 In chapters twenty and twenty-one of Numbers, there are some important matters which we need to see. These matters are treasures, and we need to have the insight to see their preciousness. For example, Numbers 20 shows us the divine way to receive the divine supply, the way to receive the bountiful supply of the Spirit. In the New Testament we do not have a chapter that reveals as clearly as Numbers 20 the way to receive the bountiful supply of the Spirit. Philippians is a book on receiving the bountiful supply of the Spirit, but not even in this book do we have the precious matter revealed in Numbers 20. In this message we will endeavor to see the treasures in Numbers 21.

二毁谤神和摩西

B. Speaking against God and Moses

１百姓因路难行，就心里烦急，毁谤神和摩西，主要的是关于食物的供应

1. Because the Way Was Hard, the People Being Impatient and Speaking against God and Moses, Mainly concerning the Food Supply

2我们比较民数记二十章和二十一章，可以得著很多亮光。两章都说到百姓争闹。在民数记二十章，以色列人是为水争闹，这争闹是合理的，因为这是因著百姓口渴。在民数记二十一章，以色列人再次争闹，但这次他们的争闹不合理，因为这是因著他们烦急。神没有因著百姓在二十章的争闹惩罚他们，但祂确为他们在二十一章的争闹惩罚他们。神把以色列人从埃及带出来，并把他们带到旷野，那里的路崎岖难行。『百姓因著这条路，心里烦急。』（民二一4下。）路很难走，他们的忍耐就耗尽了。他们因著烦急，『就毁谤神和摩西，说，你们为甚么把我们从埃及领上来，使我们死在旷野？这里没有粮，没有水，我们厌恶这淡薄的食物。』（民二一。）从神的眼光看，这争闹是不合理的，不像为水争闹那样。神没有应许他们旷野的路是容易的。他们该豫期一段艰难的路程。所以，神对他们不高兴，就惩罚了他们。２耶和华打发火蛇去咬百姓，

2It is enlightening to compare Numbers 20 and 21. Both chapters speak of the people’s contending. In Numbers 20 the children of Israel were contending for water. This contending was fair because it came from the people’s thirst. In Numbers 21 the children contended again, but this time their contending was not fair, because it came from the people’sim patience. God did not punish the people for their contending in chapter twenty, but He did punish them for their contending in chapter twenty-one. God had brought the children of Israel out of Egypt and had brought them into the wilderness, where the way was rough and very difficult. ‘‘The soul of the people became impatient because of the way’’ (21:4b). The way was harsh, and their patience was exhausted. In their impatience they ‘‘spoke against God and against Moses, Why have you brought us up out of Egypt to die in the wilderness? For there is no bread and no water, and we loathe this contemptible bread’’ (v. 5). From God’s point of view, this contending, unlike the contending 5 for water, was not fair. God had not promised that the way through the wilderness would be easy. They should have anticipated a difficult journey. Therefore, God was not happy with them and He punished them. 2. Jehovah Sending Fiery Serpents to Bite

许多人就死了

the People, so that Many of Them Died

3在二十章，摩西对百姓动怒，但神没有对他们动怒。在二十一章，摩西没有对他们动怒，但神却动怒了。『于是耶和华打发火蛇进入百姓中间，蛇就咬百姓，以色列人中就死了许多人』（民二一6。）这是严厉的惩罚，使争闹的人死亡。

3In chapter twenty Moses was angry with the people, but God was not angry with them. In chapter twenty-one Moses was not angry with them, but God was angry. ‘‘Jehovah sent fiery serpents among the people, and they bit the people, so that many people of Israel died’’ (21:6). This was a serious punishment, a punishment that caused death to the contending people

３百姓向摩西悔改，求他祷告神，叫这些蛇离开他们

3. The People Repenting to Moses and Asking Him to Pray That God Would Take Away the Serpents from Them

4『百姓到摩西那里，说，我们毁谤耶和华和你，我们有罪了。求你祷告耶和华，叫这些蛇离开我们。』（民二一7。）在以色列人的整个行程中，这是他们首次承认自己的罪。他们承认他们毁谤神和摩西的罪，求摩西为他们祷告，摩西就祷告了。

4The people came to Moses, and said, We have sinned, for we have spoken against Jehovah and against you. Pray to Jehovah, that He take away the serpents from us’’ (v. 7). In all their journeying, this is the first time the children of Israel confessed their sins. Having confessed their sin in speaking against God and Moses, they asked Moses to pray for them, and he did so

４耶和华吩咐摩西

4. Jehovah Commanding Moses

5制造一条火蛇，挂在竿子上，凡被咬的，

5to Make a Fiery Serpent and Set It on a Pole

That Everyone Who Was Bitten

一望这蛇，就必活

Might Look at It and Live

6『耶和华对摩西说，你制造一条火蛇，挂在竿子上；凡被咬的，一望这蛇，就必活。摩西便制造一条铜蛇，挂在竿上；凡被蛇咬的，一望这铜蛇，就活了。』（民二一～9。）这铜蛇豫表基督，（约三，）竿子豫表十字架。（彼前二24。）在豫表里，铜表征审判。民数记二十一章九节里的『望』，也可译为特意的看或注视。

6‘‘Jehovah said to Moses, Make a fiery serpent, and set it on a pole; and every one who is bitten, when he sees it, shall live. So Moses made a bronze serpent, and set it on a pole; and if a serpent bit any man, when he looked at the bronze serpent, he lived’’ (vv. 8-9). This bronze serpent typifies Christ (John 3:14), and 8 the pole typifies the cross (1 Pet. 2:24). In typology 14 bronze, or brass, signifies judgment. The Hebrew word translated ‘‘looked at’’ in Numbers 21:9 may also be rendered ‘‘regarded,’’ or ‘‘looked intently at.’’

7铜蛇乃是豫表，在约翰三章十四节，主耶稣将这豫表应用到自己身上。『摩西在旷野怎样举蛇，人子也必照样被举起来。』铜蛇有蛇的形状，却没有蛇的毒性。这完全豫表了基督在罪之肉体的样式里而来，（罗八3，）作我们的代替。在民数记二十章，有基督这钉十字架并复活者流出包罗万有、赐生命之灵的豫表；但在民数记二十一章，却有基督作我们代替和顶替的豫表。

7The bronze serpent is a type, and in John 3:14 the Lord Jesus applies this type to Himself. ‘‘As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.’’ The bronze serpent had the form of a serpent but not the poisonous nature of a serpent. This is a full type of Christ coming in the likeness of the flesh of sin (Rom. 8:3) to be our replacement. In Numbers 20 we have a type of Christ as the crucified and resurrected One flowing out the all-inclusive, life- giving Spirit, but in Numbers 21 we have a type of Christ as our replacement and substitute.

8当以色列人被火蛇所咬时，他们在神眼中就成了蛇。他们是属于蛇的，且有蛇的性情。然而，那条铜蛇只有蛇的形状，没有蛇的性情。所以，铜蛇能作基督的豫表;祂有罪之肉体的样式，形状，却没有罪之肉体的罪性。铜蛇被挂在竿子上，这竿子表征十字架。因此，在旷野里有一条铜蛇挂在竿子上，这在豫表中，描绘了在十字架上的顶替。挂在竿子上的铜蛇指明成为属于蛇的以色列人，被放在竿子上，但在其上他们被只有蛇形而没有蛇毒的东西所顶替。民数记二十一章写成后，过了许久基督来了；在祂与尼哥底母的一对话中，祂说到铜蛇的豫表。主耶稣似乎对他说，『尼哥底母，竿子上的铜蛇这幅图画，表征我要为你作的。那条蛇成了你先祖的顶替，叫他们得救脱离死，并得著生命。我要为你作同样的事。我要在十字架上死，顶替你，好叫你得著永远的生命。』主耶稣对尼哥底母说这话的时候，尼哥底母不太可能明白这事。尼哥底母必定没有看自己是一条蛇，他看自己是一个合乎道德的正人君子，到主耶稣这里来为了得改良行为的教训。然而，主耶稣论到铜蛇的话，似乎是对尼哥底母说，『你不该看自己是正人君子，反而要晓得你是一条蛇。当亚当在园子里被蛇咬的时候，你就成为蛇了。因为你有蛇的性情，我来不是要教导你，乃是要顶替你。在神眼中，你乃是蛇。我要顶替你，就需要在蛇的形状里被举起来。』我们若知道基督是铜蛇这豫表的应验，在罪之肉体的样式里而来，在十字架上受死，顶替并代替我们，这对我们乃是极大的祝福。亚当为蛇所咬时，我们都成了蛇。基督已经来顶替了我们，我们也信入了祂。在这里，我们需要问一个有趣的问题：我们这些相信基督的人还是蛇么？这问题的答案乃在于：我们现在是在说到铜蛇的约翰三章呢，还是在说到来主这里喝水的约翰七章?（约七37～39。）我们若饮于活水，就不再是蛇。但我们若缺少活水，我们就是争闹的蛇。

8When the children of Israel were bitten by the fiery serpents, they became serpents in the eyes of God. They were serpentine and had the serpentine nature. The bronze serpent, however, had only the form of a serpent but not the nature of a serpent. Therefore, the bronze serpent could be a type of Christ, who had the form, the likeness, of the flesh of sin but not the sinful nature of the flesh of sin. The bronze serpent was put on a pole, which signifies the cross. Thus, in the wilderness there was a bronze serpent on a pole, portraying, in type, a replacement on a cross. The bronze serpent on the pole indicated that the children of Israel, who had become serpentine, were put on the pole where they were replaced by something that had the form but not the nature of a serpent. Long after Numbers 21 was written, Christ came, and in His conversation with Nicodemus He referred to the type of the bronze serpent. The Lord Jesus seemed to be saying to him, ‘‘Nicodemus, the picture of the bronze serpent on a pole signifies what I will be for you. That serpent was the replacement of your forefathers so that they could be saved from death and have life. I will do the same for you. I will die on the cross as your replacement so that you may have eternal life.’’ At the time the Lord Jesus spoke this word to Nicodemus, it is not likely that he understood it. Nicodemus surely did not regard himself as a serpent but as an ethical gentleman who came to the Lord Jesus for the purpose of receiving teachings about his behavior. However, in His word concerning the bronze serpent, the Lord Jesus appeared to be saying to Nicodemus, ‘‘You should not consider yourself a gentleman but realize instead that you are a serpent. You became a serpent when in the garden Adam was bitten by the serpent. Because you have a serpentine nature, I have come not to teach you but to be your replacement. In the eyes of God, you are a serpent. As your replacement, I will be lifted up in the form of a serpent.’’ It is a great blessing for us to know that, as the fulfillment of the type of the bronze serpent, Christ came in the likeness of the flesh of sin to die on the cross as our replacement and substitute. When Adam was bitten by the serpent, we all became serpents. Christ has come to be our replacement, and we have believed into Him. At this point we need to ask an interesting question: Are we who believe in Christ still serpents? The answer to this question depends on whether, in our experience, we are in John 3, which speaks of the bronze serpent, or in John 7, which speaks of coming to the Lord and drinking (vv. 37-39). If we are drinking of the living water, then we are no longer serpents. But if we are short of the living water, then we are contending serpents.

9基督今天不再是铜蛇－祂乃是赐生命的灵。那为我们在蛇的形状里，就是在罪之肉体的样式里死在十字架上的一位，已经经过了死与复活，成了赐生命的灵。（林前十五45下。）这就是说，祂的形状已经改变了。当祂死在十字架上时，就如约翰三章所指明的，祂乃是在蛇的形状里，但当祂回到门徒那里，就如约翰二十章所启示的，祂乃是赐生命的灵。今天祂对你是怎样的一位基督？祂是铜蛇呢，还是赐生命的灵？作为在基督里的信徒，你还是蛇么？答案在于你是否干渴，缺少赐生命的灵，还是饮于那灵。离开了赐生命的灵，我们就是争闹的蛇。在召会生活中，我们可能是争闹的蛇，也可能是饮于赐生命之灵的人。愿我们都是饮于包罗万有，赐生命之灵的人！

9Christ today is no longer the bronze serpent—He is the life-giving Spirit. The One who died for us on the cross in the form of a serpent, in the likeness of the flesh of sin, has passed through death and resurrection to become the life-giving Spirit (1 Cor. 15:45b). This means that He has changed His form. When He died on the cross, as indicated in John 3, He was in the form of a serpent, but when He came back to His disciples, as revealed in John 20, He was the life-giving Spirit. What kind of Christ is He to you today? Is He a bronze serpent or the life- giving Spirit? As a believer in Christ, are you still a serpent? The answer depends on whether you are dry, lacking the life-giving Spirit, or are drinking of the Spirit. Apart from the life-giving Spirit, we are contending serpents. In the church life we may be either contending serpents or life-giving-Spirit drinkers. May we all be those who drink of the all-inclusive, life-giving Spirit

玖失败的结果

IX. THE RESULT OF THE FAILURES

10以色列人在旅程中有一些失败。民数记给我们看见，这些失败的结果乃是死，不仅有一般以色列人的死，更有米利暗、（民二十1、）亚伦、（民二十22～29、）和摩西的死。（民二七12～14。）米利暗、亚伦和摩西，在百姓中乃是领头的。米利暗是女申言者，亚伦是大祭司，而摩西是独一的首领。他们失败的结果乃是死。这对我们今天该是一个警告。我们应该谨慎不可失败，因为失败的结果乃是死。

10On their journey, the children of Israel had a number of failures. The book of Numbers shows us that the result of those failures was death, not only of the common Israelites but also of Miriam (20:1), Aaron (20:22-29), and Moses (27:12-14). Miriam, Aaron, and Moses were leaders among the people. Miriam was a prophetess, Aaron was the high priest, and Moses was the unique leader. The result of their failures was death. This should be a warning to us today. We should be careful concerning failures, because failures result in death

拾继续前行

X. FURTHER JOURNEYING

一以东的作梗

A. The Hindrance of Edom

11在以色列人继续的行程里，有以东的作梗。（民二十14～21。）以东是雅各的哥哥以扫的后裔。以色列人是雅各的后裔。因此，以色列与以东有密切的关系。在民数记二十章，以色列想要从以东得著帮助。然而，以东拒绝给以色列人帮助。

11In the further journeying of the children of Israel, there was the hindrance of Edom (20:14-21). Edom consisted of the descendants of Esau, the brother of Jacob. The children of Israel were descendants of Jacob. Thus, there was a close relationship between Israel and Edom. In Numbers 20 Israel tried to get help from Edom. However, Edom refused to offer help to the children of Israel.

12在豫表里，以色列可以表征我们的灵，以东可以表征我们的肉体。以色列想要从以东得帮助，表征我们有时想要倚靠肉体，来帮助我们的灵。然而，我们的肉体绝不会帮助我们的灵。我们该作一班在灵里，不试著从肉体得帮助的人。

12In typology, Israel may signify our spirit, and Edom may signify our flesh. Israel’s trying to get help from Edom signifies that we may sometimes try to help our spirit by depending on our flesh. Our flesh, however, will never help our spirit. We should be those who are in the spirit and who do not try to get help from the flesh.

二到了昆斯迦山顶

B. Arriving at the Top of Pisgah

13至终，以色列人到了昆斯迦山顶。（民二一10～20。）昆斯迦山就是摩西站在其上看见美地的山。

13Eventually, the children of Israel arrived at the top of Pisgah (21:10-20). Pisgah was the mountain on which Moses was standing when he saw the good land

１经过比珥井

1. Passing by the Well of Beer

14以色列人在往昆斯迦山的旅程中，经过比珥井，在那里耶和华吩咐摩西招聚百姓，祂好给他们水喝。这井豫表基督，（约四11～12，）从这井上来的水豫表那灵。（约四13～14，七37～39。）所以在民数记二十一章，基督由铜蛇和井所豫表。基督是铜蛇，乃为作我们的顶替；祂是涌出水的井，乃为给我们享受。

14On their journey to Pisgah, the children of Israel passed by the well of Beer, where Jehovah commanded Moses to gather the people together that He might give them water. This well typifies Christ (John 4:11-12), and the water from this well typifies the Spirit (John 4:13-14; 7:37-39). In Numbers 21, therefore, Christ is typified both by the bronze serpent and by the well. As the bronze serpent Christ is for our replacement, and as the springing well He is for our enjoyment

２以色列人向这井唱歌

2. Israel Singing to the Well

15在民数记二十一章十七、十八节，以色列人向这井唱歌：『井阿，涌上水来，你们当向这井唱歌。这井是众首领挖的，是民中的尊贵者，用圭、用杖所掘的。』（关于掘井的属灵意义，见诗歌第二○一首。）按照这歌，井是由首领和尊贵者掘的。今天那些追求那灵并领头掘井的人，乃是尊贵者和首领。

15In Numbers 21:17 and 18 Israel sang a song to the well: ‘‘Spring up, O well! Sing to it! / The well which the leaders dug, / Which the nobles of the people hollowed out / With the scepter and with their staves.’’ (For a hymn on the spiritual significance of digging the well, see Hymns, #250.) According to this song, the well was dug by the leaders and the nobles. Those today who seek after the Spirit and take the lead to dig the well are noble and are leaders

拾壹行程的站口

XI. THE STATIONS OF THE JOURNEY

一从奴役之地到安息之地，共四十二个站口

A. In Total, Forty-two Stations, from the Land of Slavery to the Land of Rest

16在本篇信息里，我也想说一句话，论到以色列人行程的站口。按照民数记三十三章一至四十九节，从奴役之地到安息之地，共有四十二个站口。这四十二个站口的记载，并没有说到百姓的失败。我们若只有民数记三十三章的记载，就会以为以色列人的行程完全是进取的，积极的，成功的，从一站到另一站，直到他们到达目的地－安息之地。我们从民数记一章读到三十三章，可能认为以色列人没有一点好的。但三十三章给我们看见，在神眼中，关于他们的记载乃是积极的。这指明在神看来，祂总是积极的看祂的子民。神看祂的子民，不是从坏的角度，乃是从好的角度。

16In this message I would also like to say a word concerning the stations of the journey made by the children of Israel. According to Numbers 33:1-49, there were a total of forty-two stations, from the land of slavery to the land of rest. The record of these forty-two stations does not mention anything about the failures of the people. If we had only the record in Numbers 33, we would think that in their journey the children of Israel were altogether aggressive, positive, and successful, going from one station to another until they reached their goal—the land of rest. As a result of our reading of Numbers 1 through 33, we may have the opinion that there was nothing good with the children of Israel. But chapter thirty-three shows us that in the eyes of God the record regarding them is positive. This indicates that, in His view, God always considers His people in a positive way. God looks at His people not from the angle of the bad but from the angle of the good

17甚么时候你受试诱要批评某个地方召会，你需要注意这一点。到底召会是美妙的，还是可怜的，事实上不在于召会是怎样，反倒在于你是怎样。你若有消极的态度，从消极的角度来看召会，你就看不见召会中任何好的事物。你若有积极的态度，从积极的角度来看召会，你就会说召会是美妙的。关于我们当地的召会生活，我们不该感到挫折或失望，也不该灰心。我们看众召会，需要有属天的看法，并领悟所有召会都是要来之新耶路撒冷的一部分。从我们对民数记的研读，我们要学知如何看神的子民，这乃是严肃的事。也许在你眼中，神的子民并不很好；但神看他们是被拣选、蒙救赎、被拯救脱离堕落之辖制的人，现在在享受基督，由三一神来建造，组成军队为神争战，并为神豫备去得包罗万有的基督这美地。我们若这样的看神的子民，就不会对召会生活感到灰心或沮丧。

17You need to be mindful of this whenever you are tempted to criticize a particular local church. Whether the church is marvelous or pitiful actually does not depend on what the church is; rather, it depends on what you are. If you have a negative attitude and view the church from a negative angle, you will not see anything good in the church. If you have a positive attitude and view the church from a positive angle, you will say that the church is marvelous. Concerning the church life in our locality, we should not be defeated or disappointed, and we should not lose heart. We need to view the churches in a heavenly way and realize that all the local churches are parts of the coming New Jerusalem. From our study of the book of Numbers, we need to learn that the way we look at God’sp eople is a serious matter. Perhaps in your eyes God’sp eople are not very good. But God sees them as chosen, redeemed, saved from the bondage of the fall, enjoying Christ, being built up with the Triune God, formed into an army to fight for God, and prepared by God to possess the all-inclusive Christ as the good land. If we see God’sp eople in this way, we will not lose heart or be discouraged concerning the church life

二豫表从亚伯拉罕到基督的四十二代

B. Typifying Forty-two Generations, from Abraham to Christ

18三十三章的四十二个站口，豫表从亚伯拉罕到基督的四十二代。（太一17。）旧约在神子民这行程的结束时，记载了四十二个站口。在新约的开始，也记载了四十二代。四十二个站口的目标是美地，而四十二代的目标乃是基督。这里的呼应指明神的目的是要把祂所有的子民带到美地作目标。今天基督是我们的美地，我们的安息之地。

18The forty-two stations in chapter thirty-three typify forty-two generations, from Abraham to Christ (Matt. 1:17). At the conclusion of the journey of God’sp eople in the Old Testament, there is a record of the forty- two stations. At the beginning of the New Testament, there is a record of the forty - two generations. The goal of the forty-two stations was the good land, and the goal of the forty-two generations was Christ. The correspondence here indicates that God’s in tent i on is to bring all His people to the good land as the goal. Today Christ is our good land, our land of rest.

19在旧约，目标是在末了;但在新约，目标是在开头。这就是说，我们这些在基督里的信徒，是从目标开始的。这好比在创世记里安息日的意义。安息日是神工作的结果。祂工作了六日，达到了祂的目标，就在第七日安息了。这意思就是:对神来说，安息日的来到是神工作的结果。但人与安息日的关系却极为不同。对于人，安息日不是结束，乃是开始。人在第六日被造，并且也许是在傍晚的时候被造的。这就是说，人从神创造的手出来之后不久，那日就成了安息日；这日所表征的，不是人工作的结束，乃是人享受的开始。所以，对于工作的神，安息日是结果;但对于享受的人，安息日是开始。就著神要带我们进入基督这美地的目标来说，原则也是一样。今天对我们来说，这目标不是结果，乃是开始。你在那里，在结果里，还是在开始里？要回答这问题，最好是说我们是在结果里，这结果对我们乃是开始。这原则可应用于属灵界里一切的事情。对神，目标乃是结果；对我们，目标乃是开始。我们没有走很长的路程来达到目标；我们乃是从目标开始，然后往前走我们基督徒的行程。民数记三十三章的四十二个站口，与马太一章的四十二代相合。二者的终点都是基督。四十二个站口的终点是豫表基督的美地；四十二代的终点乃是基督自己。基督对我们乃是美地的实际。在旧约，神的子民经过了旅程，然后达到目标。但在新约，我们这些信徒已经在目标里，我们在享受这目标，这享受成了我们行走这路时的供应。新约的编写乃是这样，在马太一章给我们看见，只有经过了四十二代这漫长的旅程之后，我们才达到目标，结果。今天，这结果，基督，就在这里，不需要等到将来才达到目标，进入结果。不，我们是开始于结果。当我们浸入基督，我们就浸入了结果。一切都完成了，一切关于我们对基督的享受都已经豫备好，现今就在『桌上。』我们只要来赴席，进入基督的享受里。

19In the Old Testament the goal was at the end, but in the New Testament the goal is at the beginning. This means that we, the believers in Christ, begin from the goal. This may be compared to the significance of the Sabbath in Genesis. The Sabbath was the result of God’s work. He worked for six days, attained His goal, and rested on the seventh day. This means that for God the Sabbath came as the result of His work. But man’s relation to the Sabbath is very different. For man, the Sabbath is not an ending but a beginning. Man was created on the sixth day, probably late in the afternoon. This means that soon after man came from the creating hand of God, the day became the Sabbath, and this day signified not the ending of man’s work but the beginning of his enjoyment. Therefore, to the working God the Sabbath is a result, but to the enjoying man the Sabbath is a beginning. The principle is the same with God’s goal of bringing us into Christ as the good land. For us today, this goal is not a result—it is a beginning. Where are you—in the result or in the beginning? The best way to answer this question is to say we are in the result which, for us, is the beginning. This principle applies to everything in the spiritual field. To God, the goal is the result; to us, the goal is the beginning. We do not make a long journey to reach the goal. Instead, we begin at the goal and then go forward in our Christian walk. The forty-two stations in Numbers 33 correspond to the forty - two generations in Matthew 1. The end of both is Christ. The end of the forty-two stations was the good land, which typifies Christ, and the end of the forty-two generations is Christ Himself. Christ to us is the reality of the good land. In the Old Testament God’sp eople journeyed and then arrived at the goal. But in the New Testament we, the believers, are already in the goal, we are enjoying the goal, and our enjoyment of the goal becomes our supply as we walk along the way. The New Testament was written in such a way as to show us, in Matthew 1, that the goal, the result, is attained only after a long journey lasting forty - two generations. The result—Christ—is here today. There is no need to wait for the future to reach the goal, to enter into the result. No, we begin with the result. When we were baptized into Christ, we were baptized into the result. Everything has been completed, and everything concerning our enjoyment of Christ has been prepared and is now on the ‘‘table.’’ We simply need to come and dine and enter into the enjoyment of Christ.

见证

20弟兄：我们对主的认识可能是一面的；我们可能只认识祂的某些方面。藉著比较民数记二十、二十一章，我们看见我们需要按照祂神圣的经纶，对祂有平衡的认识。神对付祂子民的争闹是合理的。在二十章，他们的争闹是合理的，但在

21二十一章却是不合理的。所以祂用不同的方法来对付祂的子民。并且，我们在这些经文里看见，神用各种机会向我们启示基督。基督乃是作我们代替的铜蛇，祂也是流出活水给我们享受和满足的井。

22弟兄：我特别摸著神子民失败的结果乃是死。他们的错误带来死，并且不仅有平常人的死，且有领头之人的死。米利暗、亚伦和摩西的死可能叫百姓心慌意乱。但在

23二十一章，论到主兴起新的一代在祂的子民中间领头，这是很叫人得鼓舞的。真正的首领和尊贵者乃是那些掘井的人。不管光景如何，环境怎样，这些人总将一切阻碍活水涌流的东西掘走。这是真正的领头。藉著他们的挖掘，水就涌流；藉著这涌流，主就有路来完成祂的定旨。

24弟兄：我们要事奉神，必须正确的对待神的子民，不向他们错误的代表神。错误的代表神是最严重的事就如摩西在民数记二十章所作的，以色列人为水这必需品争闹，摩西却向他们动怒，但神并没有动怒。在民数记二十一章，摩西正确的代表神。一面，神是满有爱的，祂喜欢丰盛的为祂的儿女作事。所以当他们为必需品，为吃喝争闹时，祂并不受打扰。另一面，当神的子民为情欲争闹时，神就向他们动怒，并用一些方法来审判他们。神在不同的情形里有不同的反应。这里的点乃是，我们若要在神的子民中间事奉神，就需要学习认识神的性情，并学习与神的性情是一。神不是凡俗的－祂是圣别的。祂有圣别的性情。有时祂圣别的性情是恒忍的；有时祂圣别的性情又彰显于祂的审判里。无论如何，我们必须与神的性情是一，且要慬慎，不错误的代表神。在这两章里，重要的事不是爱或审判，乃是神在按照祂的眼光对付祂子民时所显的性情。神是公平的。当以色列人为他们的必需品争闹时，祂并不受搅扰;但当他们埋怨神给他们吗哪，又厌恶这神圣的供备时，祂就受到搅扰。神在祂圣别的性情里，对每一个事例都有不同的反应。我们需要由此学知，我们对待神子民的方式是很重要的。在对神子民的态度和反应上，我们需要非常慬慎。

25弟兄：我珍赏以东的作梗这一点。在民数记二十章，以东表征肉体。以色列人想经过以东的地，走王的大道。他们说他们必不经过田地和葡萄园，也不喝井里的水。这是我们今天经历的写照。我们可能想用肉体的帮助来作点事，却仍称义自

26己，说不会受肉体影响，不会有分于这个或那个，只会单单往前。实际上，不管我们怎么想，肉体的事对我们总是有影响的。以色列人被以东拒绝，他们至终来到比珥井，这是很有意义的。这井乃是基督的豫表。这指明他们从肉体转向基督。至终，百姓到达昆斯迦山顶并得著豫表那灵的水。这是我们今天之经历的图画。当我们转离肉体，从基督经过时，我们就得著那灵。愿我们都转离我们的肉体，并转到我们灵里！

27弟兄：在我基督徒生活的早期，有人告诉我民数记三十三章在圣经中乃是『沙漠地带，』这一章很『干，』找不到可读的点。现在我看这一章非常不同了，我看见这里可找到许多点，特别是我们明白了

28四十二个站口豫表从亚伯拉罕到基督的四十二代。以色列人一直往前，就到达目标，美地。但我们是从目标开始－从基督开始，祂今天就是我们的美地。民数记三十三章也指明我们需要对神的子民有积极的看法。主总是积极的来看祂的子民。当你看某一地方召会时，你看见甚么？你所看见的并不在于那个召会－乃在于你。你是怎样的决定了你在召会中所看见的。我们若从神的眼光来看召会，就会看见召会是要来之新耶路撒冷的一部分。

弟兄：我信这几篇论到民数记

29二十章、二十一章和三十三章的信息，调整了我们对属灵事物的看法和估量。在二十章，摩西没有准确的代表神。他从一面来看以色列人，称他们是背叛的人；但神从另一面来看他们。三十三章列出往美地之路上的四十二个站口，将以色列人描绘得很积极。这一章给我们看见神如何看祂的子民。主是从积极的角度，来看祂的子民。这对我们是非常重要的功课。我们看神的子民时，很容易批评他们，找他们毛病。按照民数记三十三章，神看祂的子民，不是看他们在沿路上的挣扎这

30一面；乃是看结果和目标这一面。我们如何看召会，实际上是试验我们，过于试验召会。看见这点对我们很有帮助并有光照。我们非常信靠我们的眼光和分析能力，但我们并不领悟，我们分析召会的时候，自己就在试验上。就像摩西在民数记二十章所作的，我们可能很快的下结论，并按照我们的看法行事。我们需要从民数记三十三章，学习对主的子民有积极、美好的看法。