民数记生命读经 · 第34篇

争战（三）

Fighting (3)

1读经：民数记22:41—23:26。

1Scripture Reading: Num. 22:41—23:26

二巴兰用诗歌申言

B. Balaam’s Prophesying in Parables

2在前面一篇信息里，我们看过巴勒的恶意。在本篇信息中，我们要来看巴兰用诗歌申言。（民二二41～21二四25。）二十三章七节，十八节，二十四章三节，十五节，二十节，二十一节里的『诗歌』一辞，也可繙作『箴言。』这里我们选用诗歌一辞。

2In the foregoing message we saw Balak’s evil intention. In this message we will begin to consider Balaam’s prophesying in parables (22:41—24:25). The Hebrew word translated ‘‘parable’’ in 23:7, 18; 24:3, 15, 20, may also be rendered ‘‘proverb.’’ Here we prefer to use the word parable. Balaam’s prophecies were not proverbs; they were parables.

3巴兰的申言不是箴言，乃是诗歌。

１第一歌

1. The First Parable

4二十二章四十一节至二十三章十二

4Balaam’s first parable is in 22:41—23:12

5节里，有巴兰的第一首诗歌。

ａ巴勒领巴兰到巴力的高处

a. Balak Bringing Balaam Up to the High Places of Baal

6『到了早晨，巴勒领巴兰到巴力的高处，巴兰从那里观看以色列民的边界。』（民二二41。）在旧约，高处是人拜偶像的地方。『巴力』是偶像之名。所以，巴力的高处，就是人拜巴力这偶像的地方。

6In the morning Balak took Balaam and brought him up to the high places of Baal; and from there he saw the extremities of the people’’ (22:41). In the Old Testament the high places were places where people worshipped idols. ‘‘Baal’’ was the name of an idol. Therefore, the high places of Baal were places where people worshipped the idol of Baal

ｂ巴兰要巴勒给他筑七座祭坛，给他豫备七只公牛、七只公绵羊

b. Balaam Asking Balak to Build for Him Seven Altars and Provide for Him Seven Bulls and Seven Rams

7『巴兰对巴勒说，你在这里给我筑七座祭坛，给我豫备七只公牛、七只公绵羊。巴勒就照巴兰说的作了。』（民二三1～2上。）巴兰的话指明他所搞的敬拜是个搀杂的东西。筑坛是按照神的路。然而，这里巴兰把神的敬拜与巴力的敬拜混在一起。『巴勒和巴兰在每座祭坛上献一只公牛、一只公绵羊。』（民二三2下。）他们是向谁献祭？向耶和华，还是向巴力？因著巴勒和巴兰把对神的敬拜与对巴力的敬拜混在一起，我们就很难决定这些供物是向谁献的。

7Balaam said to Balak, Build for me here seven altars, and provide for me here seven bulls and seven rams. And Balak did as Balaam had spoken’’ (23:1-2a). Balaam’sword indicates that the worship in which he was involved was a mixture. It is according to God’sway to build an altar. However, here Balaam mixed the worship of God with the worship of Baal. ‘‘Balak and Balaam offered on each altar a bull and a ram’’ (v. 2b). To whom did they offer—to Jehovah or to Baal? Because of the mixture of the worship of God and the worship of Baal, it is difficult to determine to whom Balak and Balaam offered these offerings

8我们在天主教中也能看到这种敬拜上的搀杂。天主教里有献祭，却不清楚是向谁献的。表面上，天主教里的供物是向神献的，实际上，这些供物是向各种的偶像和人像献的。因此，天主教搀杂了对神的敬拜和对偶像的敬拜。实际说来，这甚至不是搀杂，乃是对偶像的敬拜。

8Such a mixture in worship can also be found in Catholicism. In the Catholic Church offerings are offered, but it is not clear to whom they are offered. Apparently, the offerings in the Catholic Church are offered to God; actually, these offerings are offered to different idols and images. Thus, the Catholic religion has mixed the worship of God with the worship of idols. In actuality, this worship is not even a mixture, for it is the worship of idols.

ｃ巴勒和摩押的众首领站在巴兰的燔祭旁边，耶和华将话放在巴兰口中，巴兰就用诗歌申言

c. Balak and All the Rulers of Moab Standing beside Balaam’s Burnt Offering, and Jehovah Putting a Word in Balaam’s Mouth, and Balaam Prophesying in a Parable

9巴勒和摩押的众首领站在巴兰的燔祭旁边。（民二三3，6。）耶和华将话放在巴兰口中，他就用诗歌申言。（民二三4～5，7～10。）

9Balak and all the rulers of Moab stood beside Balaam’s burnt offering (vv. 3, 6). Jehovah put a word in Balaam’s mouth, and Balaam prophesied in a parable (vv. 4-5, 7-10

10这里的情形很奇怪。他们的供物不是献给耶和华，而是很含糊的献给巴力。然而，神为著祂子民的缘故，管治著巴兰。毫无疑问，巴兰心中的想望和意图是要咒诅以色列，以讨好巴勒而得到更多金钱。但耶和华是鉴察并管治的一位，祂将话放在巴兰口中，巴兰没有选择，只能说神的话。七至十节的话必定是神所默示的。人的头脑无法写出这样的诗歌，就是巴兰所说的申言。这有力的证明，圣经是那活的、全能的、说话的神所默示的。我们现在来看巴兰第一首诗歌里的某些方面。巴勒曾对巴兰说，『来阿，为我咒诅雅各，来阿，怒骂以色列！』（民二三7下。）然而，这是不可能的。巴兰说，『神没有咒诅的，我岂能咒诅？耶和华没有怒骂的，我岂能怒骂？因为我从石峰看他，从小山看他；看哪，这是独居的民，不将自己列在万国之中！』（民二三8～9。）说以色列人独居，不将自己列在万国之中，这指明他们是圣别的子民，从万国分别出来的民。

10The situation here was quite strange. The offerings were not offered to Jehovah; rather, in an ambiguous way, they were offered to Baal. Nevertheless, for the sake of His people Israel, God ruled over Balaam. No doubt, Balaam had the desire and the intention in his heart to curse Israel that he might please Balak and receive more money. But as the One who was watching and ruling, the Lord put a word in Balaam’s mouth, and Balaam had no choice but to speak God’sword. The word in verses 7 through 10 was surely inspired by God. The human mind is not able to compose such a parable, a parable which Balaam spoke as a prophecy. This is strong evidence that the Bible was inspired by the living, almighty, and speaking God. Let us now look into certain aspects of Balaam’s first parable. Balak had said to Balaam, ‘‘Come, curse Jacob for me, / And come, denounce Israel’’ (v. 7b). However, this was impossible. Balaam said, ‘‘How can I curse him whom God has not cursed? / How can I denounce him whom Jehovah has not denounced? / For from the top of the rocks I see him, / From the hills I behold him. / Behold, a people that will dwell alone, /And will not reckon themselves among the nations!’’ (vv. 8-9). The word about the children of Israel’s dwelling alone and not reckoning themselves among the nations indicates that they were a holy, sanctified people, a people set apart from the nations

11在十节，巴兰接著说，『谁能数点雅各的尘土，谁能计算以色列的四分之一？我愿如义人之死而死，我愿如义人之终而终。』这里我们看见扩增的祝福。雅各，就如尘土一样，是无穷无数的。甚至以色列的四分之一，也没有人能计算得来。此外，论到义人之死的话，乃是极大的祝福和珍赏。

11In verse 10 Balaam went on to say, ‘‘Who can count the dust of Jacob, / Or number the fourth part of Israel? / Let me die the death of the upright, / And let my end be like theirs!’’ Here we see the blessing of increase. Jacob, like the dust, will be numberless, countless. No one will be able to count even the fourth part of Israel. Furthermore, the word concerning the death of the upright is a word of great blessing and appreciation.

12第一首歌祝福以色列人是分别出来的子民，是特别的一班人，是独居的，不把自己算在万国之中。因为这民蒙祝福得到丰盈的扩增，没有人能数算他们。巴兰说出了这大的祝福之后，就发表了他对以色列人的珍赏。

12The first parable was a blessing upon the children of Israel as a separate people, a particular and special class of people who dwell alone and who are not reckoned among the nations. Because this people will be blessed with abundant increase, no one will be able to number them. After uttering this great blessing, Balaam expressed his appreciation of Israel

ｄ巴勒抱怨巴兰不咒诅以色列人，反祝福他们

d. Balak Complaining to Balaam That He Had Blessed Israel instead of Cursing Them

13巴兰祝福并珍赏以色列人的话得罪了巴勒。为此巴勒对他说，『你向我作的是甚么？我领你来咒诅我的仇敌，你竟完全为他们祝福！』（民二三11。）巴兰回答说，『耶和华放在我口中的话，我能不谨慎的说么？』（民二三12。）

13Balaam’sword of blessing and appreciation concerning Israel offended Balak. This was the reason Balak said to him, ‘‘What have you done to me? I took you to curse my enemies, and you have altogether blessed them!’’ (v. 11). To this Balaam replied, ‘‘Must I not take heed to speak what Jehovah puts in my mouth?’’ (v. 12

２第二歌

2. The Second Parable

14在二十三章十三至二十六节，我们

14In 23:13-26 we see Balaam’s second parable

15看见巴兰的第二歌。

ａ巴勒领巴兰上昆斯迦山顶，筑了七座祭坛，在每座祭坛上献一只公牛、

a. Balak Bringing Balaam to the Top of Pisgah, Building Seven Altars, and Offering a Bull

一只公绵羊

and a Ram on Each Altar

16『巴勒对他说，你同我到别处去，在那里可以看见他们；你不能看见他们全部，只能看见他们边缘的人；你在那里为我咒诅他们。巴勒就领他到了琐腓田，上了昆斯迦山顶，筑了七座祭坛，在每座坛上献一只公牛、一只公绵羊。』（民二三13～14。）巴勒把巴兰领到另一处，到一座山，并且

16Balak said to him, Come with me to another place, from which you may see them; you shall see only the edge of them, and shall not see them all; then curse them for me from there. And he took him to the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bull and a ram on each altar’’ (vv. 13-14). Balak brought Balaam to another place, a mountain, and, as in verses 1 and 2, built seven altars

17就如在一、二节所作的，筑了七座坛。

ｂ巴勒和摩押的众首领站在巴兰的燔祭旁边，耶和华将话放在巴兰口中，巴兰就用第二首诗歌申言

b. Balak and All the Rulers of Moab Standing beside Balaam’s Burnt Offering, and Jehovah Putting a Word in Balaam’s Mouth, and Balaam Prophesying in a Second Parable

18再次，巴勒和摩押的众首领站在巴兰的燔祭旁边，耶和华再将话放在巴兰口中，巴兰就用第二首诗歌申言。（民二三15～24。）

18Again, Balak and all the rulers of Moab stood beside Balaam’s burnt offering, and again Jehovah put a word in Balaam’s mouth, and Balaam prophesied in a second parable (vv. 15-24).

19这首诗歌中最显著的一行乃是二十一节：『祂在雅各中未见罪孽；在以色列中未见祸患。』以色列既不完全，神既能看见祂子民的罪孽，巴兰怎会说出这样的话？答案乃是这话不是按著人的观点，乃是按著神圣的观点。神的观点与我们的观点不同。我们若看见这点，每当我们说到圣徒的缺欠时，我们就会谨慎。按照我们的观点，某位圣徒可能有许多缺欠，但按照神的观点，这位圣徒是完全的。以色列人明显是有许多罪孽，我们怎能使这事实与二十一节的话一致？这表面的矛盾可由以下事实得著解决：神的赎民有双重的身分－在自己里面的身分，以及在神救赎里的身分。今天我们信徒的光景也是这样。在我们里面，我们有许多缺欠，但在神的救赎里，并在基督里，我们没有缺欠。当神看我们时，祂不是按照我们在自己里面的所是，乃是按照我们在基督里的所是。神并不看祂的赎民在他们自己里面的所是。我们甚至可以说，祂已经忘记我们在自己里面的所是。我们说这话的根据乃是神已经赦免了我们；当祂赦免时，就就忘记。（来八12。）神已经把我们众人都摆在基督里。（林前一30。）因为祂已经把我们摆在基督里，所以祂看我们的时候，是在基督里看我们。神对我们的看法乃是，我们在基督里没有任何罪孽。神对召会生活的看法，原则也是一样。按照我们的看法，召会生活也许很可怜。但按照神的看法，召会生活是荣耀的。神未见召会中有罪孽。

19One of the most striking lines in this parable is in verse 21: ‘‘He has not beheld iniquity in Jacob; / Nor has He seen trouble in Israel.’’ How could Balaam speak such a word, since Israel was not perfect and since God could see all the iniquities of His people? The answer is that this word was spoken not according to the human view but according to the divine view. God’s view is different from our view. If we realize this, we will be careful whenever we speak of the defects of the saints. According to our view, a certain saint may have many defects, but according to God’s view, this saint is perfect. How can we reconcile the word in verse 21 with the obvious fact that the children of Israel had many iniquities? This apparent contradiction is reconciled by the fact that God’s redeemed people have a twofold status: their status in themselves and their status in God’s redemption. This is our situation as believers today. In ourselves we have many defects, but in God’s redemption and in Christ we have no defects. When God looks at us, He does not see us according to what we are in ourselves but according to what we are in Christ. God does not look at what His redeemed people are in themselves. We may even say that He has forgotten what we are in ourselves. Our basis for saying this is that God has forgiven us, and when God forgives, He forgets (Heb. 8:12). God has put us all into Christ (1 Cor. 1:30). Since He has put us into Christ, when He looks at us, He sees us in Christ. God’s view of us is that in Christ we do not have any iniquity. The principle is the same with God’s view of the church life. According to our view, the church life may be very poor. But according to God’s view, the church life is glorious. God has not beheld iniquity in the church

20民数记二十三章二十一节说，神在以色列中未见祸患。这里祸患一辞，意思是困难的事，邪恶的事，这些事使百姓陷入祸患。这种祸患比罪孽更坏。在神眼中，祂子民以色列中没有罪孽或祸患。同样的原则，神未见召会生活中有罪孽或祸患，因为召会是在基督里。我们在基督里，已经蒙拣选、蒙救赎并得救脱离堕落的辖制。所以，按照神的观点，我们已经从堕落、定罪和自己里被带出来。所以，我们可以说，在基督里召会生活是荣耀的。有一首论到召会的诗歌，副歌第一行说到『召会生活无比荣耀。』（补充本诗歌七一一首。）因为召会生活只有在基督里才是荣耀的，我题议在这一行加上『在基督里』这几个字，然后唱『在基督里召会生活无比荣耀！』或者我们可以再改一下，唱：『在基督里，不在我们里，召会生活无比荣耀！』在我们里面，召会生活不是荣耀的，但在基督里，召会生活真是荣耀。

20Numbers 23:21 says that God has not seen trouble in Israel. Here the word trouble means hard things, evil things that cause people to be troubled. This kind of trouble is even worse than iniquity. In the sight of God, there was neither iniquity nor trouble in His people Israel. In the same principle, God does not see iniquity or trouble in the church life, because the church is in Christ. In Christ we have been chosen, redeemed, and saved from the bondage of the fall. Therefore, according to God’s view, we have been brought out of the fall, out of condemnation, and out of ourselves. Therefore, we may say that in Christ the church life is glorious. The first line in the chorus of a hymn on the church (Hymns, # 1221) speaks of the ‘‘glorious church life.’’ Since the church life is glorious only in Christ, I suggest that we add the words ‘‘in Christ’’ at the end of this line and sing, ‘‘Glorious church life in Christ!’’ We may want to make a further adjustment and sing, ‘‘Glorious church life, in Christ but not in ourselves!’’ In ourselves the church life is not glorious, but in Christ the church life truly is glorious.

21神的确有立埸说，祂在雅各中未见罪孽；在以色列中未见祸患。祂的子民已经得蒙救赎，得著赦免；所以，神能说他们没有罪孽。巴兰在神的支配和默示之下，没有选择，只能宣告说，神在以色列人中未见罪孽或祸患。在民数记二十三章二十一节，巴兰也说，『耶和华他们的神与他们同在，有欢呼王的声音在他们中间。』这王是谁？我相信，这位王至终乃是指基督。因此，有欢呼王的声音在他们中间，就是说对基督的呼喊在他们中间。二十二节说到神领祂的子民出埃及。这节也告诉我们，以色列『似乎有野牛之力。』二十三节说，没有法术或占卜可以伤害以色列，因为『现在人论到雅各，论到以色列，就必说，神为他行了何等大事！』最后在二十四节，第二首诗歌的结语说，『看哪，这民起来彷佛母狮，挺身有如公狮；未曾吃所捕擒之物，未曾喝所杀者之血，绝不躺卧。』母狮、公狮和野牛的力，都是指以色列人的争战。

21God surely had the standing to say that He did not behold iniquity in Jacob nor see trouble in Israel. His people had been redeemed and forgiven; therefore, God could say that they were without iniquity. Balaam, under the control and inspiration of God, had no choice except to declare that God did not behold iniquity or see trouble in the children of Israel. In Numbers 23:21 Balaam also said, ‘‘Jehovah their God is with them, /And the shout of a king is among them.’’ Who is this king? I believe that, ultimately, this king refers to Christ. Thus, for the shout of a king to be among them means that the shout of Christ is among them. Verse 22 speaks of God’s bringing His people out of Egypt. This verse also tells us that Israel ‘‘has as it were the horns of the wild ox.’’ Verse 23 says that there is neither enchantment nor divination against Israel, for ‘‘it shall be said of Jacob /And of Israel, What God has wrought!’’ Finally, in verse 24 the second parable concludes: ‘‘Behold, a people rises up as a lioness, /And lifts himself as a lion; / He shall not lie down till he devours the prey, /And drinks the blood of the slain.’’ The lioness, the lion, and the horns of the wild ox all refer to the fighting of the people of Israel

ｃ巴勒对巴兰说话

c. Balak Speaking to Balaam

22巴兰说出他的第二首诗歌后，巴勒对巴兰说，『你一点不要咒诅他们，也一点不要祝福他们。』（民二三25。）这里，巴勒是叫巴兰对神的子民中立。

见证

23弟兄：我欣赏耶和华在雅各中未见罪孽这事实。在主的恢复里这对我们是奇妙的启示。当我们看彼此的软弱、短处和失败时，我们需要谨慎，因为看见这些事对我们乃是试验。当然，我们都有短处。然而，我们需要看见，我们这些在基督里的信徒有两种身分－我们在自己里面的所是，以及我们在基督里的所是。我们是在奇妙的三一神里面，我们在祂里面的时候，神就看不见我们里面的罪孽。我们需要留在这奇妙者里面，并且彼此看别人是在祂里面。

24弟兄：我喜爱巴兰的第一首诗歌。他不能咒诅神所没有咒诅的，也不能怒骂神所没有怒骂的。巴兰看见

25一班独居之民，不把自己列在万国之中。他的话指明，我们需要看见神所看见的。我们需要从神的观点来看神的子民。神看以色列是圣别的子民。当祂看他们的时候，看见他们是分别出来的子民，他们不列在万民中，他们正在扩增，并且他们没有罪孽。我们需要将对神子民的这种看法，应用到今天召会生活的光景中；特别当我们看圣徒并主的恢复时，更该如此。我们需要有属天的观点。神在众召会中间或圣徒中间未见罪孽。

26弟兄：为著神对祂子民的看法，阿利路亚！我们需要对众召会和众圣徒有拔高的看法，看他们如同神那样的看。我们需要看见众圣徒和众召会是没有罪孽的。这与前面所说的话非常符合，就是要按照神的性情来待神的子民，神乃是满有爱、怜悯和怜恤的。这些日子以来，有些人只专注看消极的事，但我们需要对召会生活有神的眼光。

27弟兄：这篇信息暴露了那恶者的一些计谋。仇敌的策略是要使我们按照我们在肉体里的所是来看自

28己，并看见自己一切的失败和缺欠。我们若这样作，就会被绊跌，无路往前。我们越看自己，仇敌就越控告我们，说我们在神面前毫无价值。但为著祂对我们的看法，赞美主！当神看我们时，祂是在基督里看我们。因著神是在基督里看我们，我们彼此相看也该是在基督里。

28After Balaam uttered his second parable, Balak said to him, ‘‘Neither curse them at all, nor bless them at all’’ (v. 25). Here Balak was telling Balaam to be neutral concerning God’sp eople

29弟兄：巴兰的心是不正确的。他想要咒诅神的子民，但神管治著那个局面，将话放在巴兰口中。虽然巴兰想要咒诅神的子民，但他所能作的却是祝福他们。巴兰的心是错的，但神仍能用这样一个申言者来祝福祂的子民，说他们是独居，与万国有别的。在一切宗教的搀杂和混乱中，有话给我们看见，神如何看祂的子民。他们是特别的，分别出来的；他们不把自己列在万国之中。这子民乃是按照神心中的愿望，他们是祂圣别的珍宝。他们与任何不属于神的事物有所区别。为著祂对祂子民的看法，赞美主！

30姊妹：赞美主，祂在雅各中未见罪孽，在以色列中未见祸患！这是神圣的观点。我们看圣徒的时候，常常按照自己的观点来看。我们何等需要按照神的观点来看神的子民！我珍赏神的子民有两个身分这事实。我们可以在自己里面，或者在基督的救赎里面。在我们里面，我们有罪孽和祸患；但在基督里，我们没有罪孽或祸患。当我们在基督的救赎里，神就在基督里看我们，就如希伯来十章十七节所说，祂不再记念我们罪和不义。当我们在基督里，我们就有荣耀的召会生活。

31弟兄：因为神是从神圣、属天的观点来看祂的子民，祂能说祂在他们里面未见任何缺欠。我们要在召会生活中看不见任何缺欠，就需要从神的观点来看召会。那些反对主的恢复，只说消极话的人，没有从神的角度来看主的恢复；他们对召会生活或对圣徒，都没有神圣、属天的观点。我们若从神的观点来看召会，就不会看见召会中有任何缺欠。我们不会在召会生活中看见罪孽，我们会看见在基督里的召会生活是荣耀的。我们需要像神那样的看召会。在神眼中，召会是圣别的、完美的。神看我们乃是在基督里面，不是在我们自己里面，而在基督里面就没有罪孽。召会既在基督里，在基督里既没有罪孽，所以在召会里也没有罪孽。

32弟兄：我很感谢主，即使在搀杂和混乱的时候，我们也会有神的观点和说话。巴兰的确在搞搀杂的事。他称耶和华是他的神，却与摩押人和米甸人联合。他知道如何献祭，但他却要巴勒帮他豫备供物。只要巴兰受那灵的支配，他就能说关于以色列积极的话。但只要他离开这范围，他就是贪爱工价的申言者。何等的混乱！何等的搀杂！然而，在这样一个局面中间，我们有神奇妙的说话，这说话是按照神的观点。不管局面是甚么，总是有神的观点，随著神的观点就是神的说话。神在基督里看我们。在基督里我们蒙了拣选，在基督里我们得蒙救赎。为著主的观点，赞美祂！