民数记生命读经 · 第39篇

争战（八）

Fighting (8)

1读经：民数记27:12-23。

1Scripture Reading: Num. 27:12-23

柒摩西的死与他的继承人

VII. THE DEATH AND SUCCESSOR OF MOSES

2在本篇信息中，我们要来看摩西的死与他的继承人。

2In this message we will consider the death and successor of Moses

一摩西的死

A. The Death of Moses

3在民数记二十七章十二至二十三节，当时摩西已经一百二十岁了。以色列人知道摩西很老，随时会死去，他们一定为神的子民，并神在祂子民中间的行动担心。他们也许彼此说，『摩西过去以后会发生甚么事？谁要作他的继承人？』

3At the time of Numbers 27:12-23, Moses was one hundred twenty years old. Knowing that Moses was very old and that he could die at any time, thoughtful Israelites must have been concerned about God’sp eople and about God’s move with His people. They might have said to themselves: ‘‘What will happen when Moses is gone? Who will be his successor

4事实上，以色列人无须为此忧虑。他们可以放心，享受主的同在，有把握祂知道一切，祂会顾到这情形。这也该是我们今天在召会生活中的态度。你为召会担心么？你以为这样的担心是神所称义的么？我们为著召会的关切和担心，可能不是神所称义的。祂可能不称义我们的担心，反会说，『放心罢。不用为著风波担心，我知道这情形。』

4Actually, there was no need for the Israelites to worry about this. They could be at peace and enjoy the Lord’s presence, confident that He knows everything and that He would take care of the situation. This should also be our attitude in the church life today. Are you worried about the church? Do you think such worry is justified by God? Our kind of concern for the church and worry about the church may not be justified by God. Instead of justifying our worry, He might say: ‘‘Be at peace. Do not worry about the turmoil. I know the situation

１耶和华叫摩西上到亚巴琳山，观看那地

1. Jehovah Telling Moses to Go Up to the Mountain of Abarim and See the Land

5耶和华叫摩西上到亚巴琳山，观看神所赐给以色列人的地。（民二七12。）摩西只能观看那地，却不得进入。２摩西必收归他的先祖那里耶和华对摩西说，『看了以后，你也必收归你的本民那里，像你哥哥亚伦一样。』（民二七13，二十～29。）这节不是说摩西要死，乃是说他要收归他本民那里。这种收归乃像收割。摩西『成熟』了，很快就要被『收割。』这收归，这收割，将是摩西生命的结束。

5Jehovah told Moses to go up to the mountain of Abarim and see the land which He had given to the sons of Israel (v. 12). Moses could only see the land; he was not permitted to enter into it. 2. Moses to Be Gathered to His Forefathers The Lord said to Moses, ‘‘When you have seen it, you also shall be gathered to your people, as your brother Aaron was gathered’’ (v. 13; 20:24-29). This verse says not that Moses would die but that he would 24 be gathered. This gathering was somewhat like a harvesting. Moses was ‘‘ripe,’’ and soon he was to be ‘‘harvested.’’ This gathering, this harvesting, was to be the end of Moses’ life.

３摩西违背了神的话

3. Moses Having Rebelled against God’sWord

6摩西不能进入美地，因为在寻的旷野，他违背了神的话，没有在涌水之地在以色列人眼前尊神为圣。（民二七14，二十10～13。）摩西行事与神的性情和神的经纶相反；这严重的失败使他失去进入迦南地的权利。不过，摩西因这失败无法进入美地，这事实不是说他不在千年国里。马太十六章二十八节至十七章四节指明，摩西必然在国度里。

6Moses could not enter into the good land because, in the wilderness of Zin, he had rebelled against God’sword to sanctify Him at the waters before the eyes of Israel (v. 14; 20:10-13). Moses had acted contrary to God’s nature and God’secon o my. This serious failure caused him to lose the right to enter into the land of Canaan. However, the fact that Moses could not enter into the good land because of this failure does not mean that he will not be in the millennial kingdom. Matthew 16:28—17:4 indicates that Moses will surely be in the kingdom.

7摩西的结局荣耀么？因著他的错误，他的结局似乎并不荣耀。那里肯定没有庆祝。由于他的失败，他的结局并不荣耀，但他的职事当然是荣耀的。

7Did Moses have a glorious end? It seems that, because of his mistake, his ending was not glorious. To be sure, there was not a celebration. Due to his failure, his ending was not glorious, but his ministry certainly was glorious

二摩西的继承人

B. The Successor of Moses

１摩西求耶和华立一个人治理以色列会众

1. Moses Asking Jehovah to Appoint a Man over the Assembly of Israel

8摩西对耶和华说，『愿耶和华万人之灵的神，立一个人治理会众，可以在他们面前出入，并且引领他们出入；免得耶和华的会众如同没有牧人的群羊。』（民二七16～17。）摩西所关切的不是他自己以及他失去进入美地的权利。他不是那么为著自己并自己光景的那种人。虽然他很老迈，他关切到神的子民，看见他们需要牧人。

8Moses said to Jehovah, ‘‘Let Jehovah, the God of the spirits of all flesh, appoint a man over the assembly, who will go out before them and come in before them, who will lead them out and bring them in; that the assembly of Jehovah may not be as sheep which have no shepherd’’ (vv. 16-17). Moses’ concern was not for himself and for the loss of the right to enter into the land. He was not the kind of person who cared so much for himself and his situation. Although he was very old, he was concerned for God’sp eople, realizing that they would be in need of a shepherd

２耶和华叫摩西按手在约书亚头上，嘱咐约书亚作他的继承人

2. Jehovah Telling Moses to Lay His Hand upon Joshua and Charge Him to Be His Successor

ａ约书亚是里面有圣灵的人

a. Joshua Being a Man in Whom the Spirit Was

9耶和华叫摩西将嫩的儿子约书亚领来，他是里面有圣灵的人，摩西要按手在他头上，使他站在大祭司以利亚撒和全会众面前，在他们眼前嘱咐他作继承人。（民二七18～19。）

9Jehovah told Moses to take Joshua the son of Nun, a man in whom the Spirit was, lay his hand upon him, cause him to stand before Eleazar the high priest and all the assembly, and charge him in their sight to be the successor (vv. 18-19

ｂ摩西将他的威荣给约书亚几分

b. Moses Bestowing Some of His Majesty upon Joshua

10『你要将你的威荣给他几分，使以色列全会众都听从他。』（民二七20。）这里的威荣表征尊贵与荣耀。

10You shall bestow upon him some of your majesty, that all the assembly of the sons of Israel may obey’’ (v. 20). Majesty here signifies honor and glory

ｃ约书亚要站在祭司以利亚撒面前，以利亚撒要凭乌陵的判断，在耶和华面前为他求问

c. Joshua to Stand before Eleazar the Priest, Who Would Inquire for Him by the Judgment of the Urim before Jehovah

11『他要站在祭司以利亚撒面前，以利亚撒要凭乌陵的判断，在耶和华面前为他求问；他和以色列全会众，都要遵以利亚撒的话出入。』（民二七21。）出埃及二十八章三十节说到将乌陵和土明，放在大祭司所穿决断的胸牌上。胸牌包括十二块宝石，每块石头上写了十二支派其中一个支派的名字。巴朗（DavidBaron）所著『古代经书与现代犹太人』（AncientScripturesand）一书中，附有一篇论到乌陵与土明的文章。按照这篇文章，胸牌上的十二个名字包含了希伯来二十二个字母中的十八个。剩下四个字母放在一块称为土明的石头上。土明原文意：使之完全或完整之物。因此，在胸牌连同称为土明这附加的石头上，能看到全部希伯来二十二个字母。这些字母就能用来写出字辞与句子。

11‘‘He shall stand before Eleazar the priest, and he shall inquire for him by the judgment of the Urim before Jehovah; at his word they shall go out, and at his word they shall come in, both he and all the sons of Israel with him, even the whole assembly’’ (v. 21). Exodus 28:30 speaks of putting the Urim and the Thummim in the breastplate of judgment, which was worn by the high priest. The breastplate contained twelve stones, and on each stone was written the name of one of the twelve tribes. In David Baron’s book The Ancient Scriptures and the Modern Jew there is an appendix with an article on the Urim and the Thummim. the Modern Jew According to this article, the twelve names on the breastplate included eighteen of the twenty-two letters in the Hebrew alphabet. The remaining four letters were put on a piece called the Thummim. The Hebrew word Thummim means perfecters or completers. Thus, on the breastplate with the additional piece called the Thummim, all twenty - two letters of the Hebrew alphabet could be found. These letters could be used to spell out words and sentences.

12并且按照这篇文章，乌陵是插进胸牌里面，放在十二块石头下面的光照之物。乌陵原文意：光或光照之物。这篇文章接著说，乌陵有十二个光照之物，是用来照亮胸牌上每一块石头的。乌陵和土明加到胸牌上，就使胸牌成为决断的胸牌。

12Furthermore, according to this article, the Urim was an illuminator inserted into the breastplate underneath the twelve stones. In Hebrew the word Urim means lights or illuminators. This article goes on to say that the Urim had twelve illuminators, one to illuminate each piece of stone on the breastplate. When the Urim and the Thummim were added to the breastplate, they caused it to become the breastplate of judgment

13当神将祂的子民带到旷野，祂是藉著摩西对他们说话。神是面对面的与摩西说话。但摩西的继承者约书亚要从神得著引导，却不是藉著祂直接的说话，像祂对摩西说话那样，乃是藉著祭司以利亚撒所穿胸牌上的乌陵与土明。甚么时候约书亚需要关于百姓行动的引导，他必须到大祭司那里，大祭司就藉著乌陵和土明从神得著引导。虽然约书亚成了领头者，但他没有权利直接得著神圣的指引。神的指引乃是由大祭司得著，然后传给约书亚，由他负责执行。大祭司有权利得著神圣的指引，但没有权利或权柄执行这些指引。执行神圣指引的权柄是给领头者约书亚。这样，百姓就照著祭司所给并约书亚所执行的指引出入。神在祂子民中间的行政不是专制或民主，乃是神治。这神圣的行政，这神治的实行，乃是藉得著神指引的大祭司，与执行这些指引的领头者合作而成。当摩西在旷野带领百姓时，神圣的行政并不倚赖大祭司和领头者这两个人的合作，而是倚靠一个人－摩西。摩西是领头者，也尽祭司的功用。（亚伦的帮助不大。）然而，摩西之后，神圣的行政就要倚靠大祭司和领头者这两个人。旧约的各代都是这种情形，惟一的例外是大卫的时候，他是领头者同时也是祭司，身穿以弗得（穿在祭司袍上的背心）。当以色列人从被掳归回的时候，约书亚是大祭司，而王家的一个后裔所罗巴伯乃是领头者。二人配搭一起，执行神治，就是神圣的行政。

13When God brought His people into the wilderness, He spoke to them through Moses. God spoke to Moses face to face. But Joshua, Moses’ successor, was to receive guidance not from God by His direct speaking in the way He spoke to Moses, but by the Urim and the Thummim on the breastplate worn by Eleazar the priest. Whenever Joshua needed guidance concerning the move of the people, he had to go to the high priest, who then received guidance from God by means of the Urim and the Thummim. Although Joshua was made the leader, he did not have the right to receive the divine instructions directly. Instead, the high priest received God’s instructions and then passed them on to Joshua, who was responsible for their execution. Whereas the high priest had the right to receive the divine instructions, he did not have the right or the authority to execute these instructions. The authority to execute the divine instructions was given to the leader, to Joshua. The people would then go out and come in according to the instructions given to the priest and executed by Joshua. God’s government among His people was a matter not of autocracy or democracy but theocracy. This divine government, this theocracy, was carried out through the coordination of the high priest, who received God’s instructions, and the leader, who executed these instructions. When Moses was leading the people in the wilderness, the divine government did not depend on the coordination of two persons, the high priest and the leader, but on one person— Moses. Moses was the leader, and he also functioned as a priest. (Aaron did not help much.) After Moses, however, the divine government depended on the two persons of the high priest and the leader. This was the case throughout the generations in the Old Testament, the only exception being the time when David served as both the leader and as the priest wearing the ephod (a vest worn over the priest’sr o be). When the children of Israel came back from captivity, Joshua was the high priest and Zerubbabel, a royal descendant, was the leader. The two worked together to execute the theocracy, the divine government.

３摩西照耶和华所吩咐的行

3. Moses Doing as Jehovah Commanded Him

14摩西照耶和华所吩咐的行。『他将约书亚领来，使他站在祭司以利亚撒和全会众面前，按手在他头上，嘱咐他，是照耶和华藉摩西所说的。』（民二七22～23。）

14Moses did as Jehovah commanded him. ‘‘He took Joshua and caused him to stand before Eleazar the priest and the whole assembly; and he laid his hands upon him, and charged him as Jehovah had spoken through Moses’’ (Num. 27:22-23

见证

15弟兄：当耶和华告诉摩西，他可以上山观看那地却不能进入其中时，摩西的态度令我印象深刻。摩西看了那地以后，就要收归他先祖那里。神这样坦白的对摩西说到他的结局，但摩西并不关心他的结局。他所关切的乃是神的子民。为著这样一个关切，赞美主！

16弟兄：摩西活了一百二十年，其中几乎有四十年活在耶和华面前，跟从祂的指引；之后，他要收归他的先祖那里，而需要一个继承者。这包括代表权柄的问题。在以色列人早期的飘流中，曾经有人背叛神的代表权柄，特别是可拉、大坍和亚比兰的事例。但在二十七章，经过了这么多试炼、对付和炼净以后，这从摩西到约书亚的权力转换就没有人反对了。对于约书亚成为摩西的继承者，以色列人并没有背叛，也没有展示任何野心。我也很被摩西末了一次的请求摸著。在事奉耶和华这么多年以后，摩西对祂说，『愿耶和华万人之灵的神，立一个人治理会众，可以在他们面前出入，并且引领他们出入；免得耶和华的会众如同没有牧人的羊。』摩西的请求乃是要神按照祂的心意拣选一个人，一个代表祂圣别性情和祂经纶的人。

17弟兄：我对民数记二十七章所启示摩西的构成，有深刻的印象。他不关心自己，他所关切的乃是以色列人的往前。在他的生命就要结束时，他祝福约书亚并按手在他身上，将他所有的一些东西分赐给约书亚。按手乃是联合并分赐。就属灵一面说，我们在这里所有的，乃是美妙的谱系。在主的恢复里，我们需要为著谱系的事有负担，为著谁承继我们有负担。我们需要按手在往前的人头上，将我们从主所领受的分赐到他们里面。我能见证我在主恢复的这些年间，许多弟兄为著主恢复的缘故，忠信的按手在我头上，将他们的所是和他们在主里的所有分赐给我。愿我们为著主的恢复有这样的负担，为此摆上我们的全人！

18弟兄：为著我们在这章所看见神行政的图画，赞美主！神将指引给祭司以利亚撒，而这些指引要由领头者约书亚来执行。这不是专制或民主－这是神治，神的行政。今天在召会中，我们也有神治。我们相信了主耶稣，得著了神的生命，进入了神的国，我们乃是受神管治的。为著召会生活中的神治，阿利路亚！