民数记生命读经 · 第48篇

争战（十七）

Fighting (17)

1读经：民数记三十六章一至十三节。在我们来看民数记三十六章以前，我要进一步说到三十五章里关于逃城的两件事。

1Scripture Reading: Num. 36:1-13 Before we consider chapter thirty-six of Numbers, I would like to say a further word on two matters concerning the refuge cities in chapter thirty-five

2首先，按照二十五章二十五节下半至二十九节，得救的杀人者要留在逃城，住在其中，直到大祭司死了；大祭司表征基督，祂为我们的罪死了。我们在基督里的信徒，既得著神直接的救恩，我们该如何应用这留在逃城直到大祭司死去的豫表？在旧约时代，基督还未死去，那些逃到祂这避难所里面的人，必须在那里等到祂来并在十字架上受死。所以，对旧约的圣徒来说，逃城就像约翰十章一节里的羊圈，羊圈表征律法或犹太教这律法的宗教，神的选民被看守、监管在其中，直等基督来到。

2First, according to 35:25b -29, the rescued killer was to remain in the city of refuge and live in it until the death of the high priest, who signifies Christ, who died for our sins. Since we, the believers in Christ, have God’s direct salvation, how should we apply the type of remaining in the refuge city until the death of the high priest? In the Old Testament time, Christ had not yet died, and those who fled into Him as their refuge had to wait there until He came and died on the cross. For the Old Testament saints, therefore, the refuge was like the sheepfold in John 10:1, which signifies the law, or Judaism as the religion of the law, in which God’s chosen people were kept and guarded in custody and ward until Christ came

3旧约的时代既已过去，我们今天仍然有逃城么？还是只有神直接的救恩？我要就著得救的确据来回答这问题。就著赦罪和得救的确据而言，许多信徒仍在旧约里。他们好像在等候这确据在将来赐给他们。例如，你若去问这样一位信徒，他的罪有没有得著赦免，他可能说，『我不知道。我已经逃到基督里，并且我就在基督里，但我不确定我的罪有没有得著赦免。我可能得不著这确据，直到我死的时候；只有等到那时，我才确定知道我会上天堂。』这样一位信徒，就是以基督作他的逃城。然而，我们相信基督的人可以有得救的确据，并有把握我们的罪已经得著赦免。我们应当对那些逃到作逃城之基督里的人说，『你既已进到基督里，并且留在祂里面，你的罪就得著赦免了。基督已经为你并你的罪死了。祂为你所受救赎的死已经成就了。基督既为你的罪死了，你的罪就确实得了赦免。』信徒若领受这话，就不必像旧约的圣徒那样在逃城等候，却要享受神直接的救恩。我们在这里需要看见的点乃是，逃城的意义对旧约圣徒和对我们今天，是有重大、时代的差别。在旧约时代，逃城是给人躲起来，等候大祭司死去的地方。但今天进入基督的人，却有把握基督已经死了，我们的罪也已经赦免了。督甚至在我们出生以前，就为我们死了。现今我们只需要应用祂为我们所作的，说，『哦主耶稣，我爱你，你在我出生以前就为我死了。阿利路亚，我的罪得了赦免，我已经得著释放了！』

3Since the Old Testament age is over, do we today still have a city of refuge, or do we only have God’s direct salvation? I would like to answer this question in relation to the assurance of salvation. As far as the forgiveness of sins and the assurance of salvation are concerned, many believers are still in the Old Testament. They seem to be waiting for this assurance to be given some time in the future. For example, if you ask such a believer if his sins have been forgiven, he might say, ‘‘I do not know. I have fled into Christ and I am in Christ, but I am not sure that my sins are forgiven. I may not have this assurance until I die. Only then will I know for sure that I am going to heaven.’’ Such a believer is taking Christ as his city of refuge. However, we who believe in Christ may have the assurance of salvation and the assurance that our sins have been forgiven. We should be able to say to those who have fled into Christ as their refuge city, ‘‘Since you have entered into Christ and are in Him, your sins have been forgiven. Christ has already died for you and for your sins. His redeeming death on your behalf has already been accomplished. Since Christ died for your sins, your sins have surely been forgiven.’’ A believer who receives this word will no longer be like the Old Testament saints waiting in the city of refuge but will enjoy God’s direct salvation. The point we need to see here is that there is an important, dispensational difference in the significance of the refuge cities for the Old Testament saints and for us today. In the Old Testament age, the refuge cities were places in which to hide and to wait for the death of the high priest. Those who enter into Christ today may do so with the assurance that He has already died and that their sins have already been forgiven. Christ died for us even before we were born. Now we simply need to apply what He has done for us, saying, ‘‘O Lord Jesus, I love You. You died for me before I was born. Hallelujah, my sins have been forgiven, and I have been released!’’

4其次，神定规有六坐逃城，三座在约但河那一边，三座在迦南地。这安排是按照神的创造与主宰。神造了约但河，又造了约但河以东并以西的地。在豫表里，二组逃城，每组各三座，见证并向宇宙宣告，三一神住在地上，在人类中间作他们的逃城。不仅如此，六座逃城分散在不同的地方，指明三一神是亲近、便利的。无论我们在那里，三一神的化身基督都是亲近便利的。因祂无所不在，我们在那里，祂就在那里。三一神已经扩展在人中间，给一切犯错的人作逃城。我们都犯了错，并且每天继续犯错；但三一神已经扩展到我们所在之处。现今我们只要转向祂，转到祂里面就好了。

4Second, God ordained that there were to be six refuge cities, three beyond the Jordan and three in the land of Canaan. This arrangement was according to God’s creation and sovereignty. God created the river Jordan and the land on the east and on the west of the Jordan. In type, the two groups of three refuge cities testify and declare to the universe that the Triune God is living on earth among human beings to be their city of refuge. Furthermore, the distribution of the six refuge cities in different places indicates that the Triune God is near and available. No matter where we may be, Christ, the embodiment of the Triune God, is near and available. Because He is everywhere, He is wherever we may be. The Triune God has spread among men to be a city of refuge for all those who make mistakes. We all have made mistakes and continue to make mistakes daily, but the Triune God has spread to the very place where we are. Now we simply need to turn to Him and come into Him

5我们现在来看有关豫先安排美地的分配最末了的事，就是三十六章一至十三节里的律例。

5Now , as the final matter pertaining to the prearrangement of the distribution of the good land, let us consider the statute in 36:1-13

五关于以色列中的女子承受美地的进一步律例

E. A Further Statute concerning the Females among Israel Inheriting the Good Land

6我们也许以为，民数记该结束于三十五章的逃城。然而，这卷书所说到的末了一件事，乃是关于以色列中的女于承受美地的进一步律例。因为这事尚待解决，所以神授权摩西，再说一段话论到这事。

6We might think that the book of Numbers should end with the cities of refuge in chapter thirty-five. However, the last matter to be covered in this book is a further statute concerning the females among Israel inheriting the good land. Because this matter had yet to be settled, God authorized Moses to add a portion to deal with it

１西罗非哈的五个女儿

1. The Five Daughters of Zelophehad

7曾为她们父亲的族系要求地

7Having Requested Land for Their Father’s Family

8在二十七章一至十一节，西罗非哈的五个女儿曾为她们父亲的族系要求地。这要求是没有错的。２约瑟子孙家族各族系的族长，也为他们的支派要求同样的地约瑟子孙家族各族系的族长，也为他们的支派要求同样的地。这些族系的族长申诉说，西罗非哈的女儿若嫁给别支派的人，她们的产业就给了别的支派。在这种情形下，他们自己的支派就会失去地。这里我们看见，姊妹的看法和弟兄的看法是有分别的。姊妹的观念和意见，往往比弟兄更细；然而，姊妹可能短视。西罗非哈的女儿在观念上非当细，考虑到她们父亲的族系；但她们是短视的，没有考虑到整个支派。这家族各族系的族长所看见的，是关于整个支派的，所以为他们的支派要求同样的地。他们请摩西寻求神，要有一条路，不仅给西罗非哈女儿产业，也保守地在他们的支派中。

8In 27:1-11 the five daughters of Zelophehad had requested land for their father’s family. There is nothing wrong with this request. 2. The Heads of the Fathers’ Houses of the Families of the Sons of Joseph Requesting the Same Kind of Land for Their Tribe The heads of the fathers’ houses of the families of the sons of Joseph requested the same kind of land for their tribe. These heads of the fathers’ houses were making a counterclaim, saying that if the daughters of Zelophehad married outside their tribe, the inheritance given to them might be given to another tribe. In such a case, their own tribe would have lost land. Here we see a difference between the view of the sisters and the view of the brothers. Often the sisters are finer than the brothers in their concept and opinion; however, the sisters may be shortsighted. The daughters of Zelophehad were very fine in their concept, considering their father’sho use, but they were shortsighted, not considering the tribe as a whole. The heads of the fathers’ houses had a view concerning the whole tribe and therefore requested the same kind of land for their tribe. They asked Moses to seek God for a way not only to provide an inheritance for the daughters of Zelophehad but also to keep the land in their tribe.

ａ耶和华曾吩咐摩西，将他们兄弟西罗非哈的产业分给他的众女儿

a. Jehovah Having Commanded Moses to Give the Inheritance of Zelophehad Their Brother to His Daughters

9耶和华曾吩咐摩西，将他们兄弟西罗非哈的产业分给他的众女儿。（民三六2。）这是神的定规，是祂对五个女儿的看顾，这当然完全是正确的。

9Jehovah had commanded Moses to give the inheritance of Zelophehad their brother to his daughters (36:2). This was God’so rd i nation, His care for the five daughters, and it was, of course, absolutely right

ｂ女儿若嫁给别支派的男子

b. The Daughters Marrying Any of the Sons of the Other Tribes

10在三节，约瑟子孙家族各族系的族长说，女儿若嫁给别支派的男子，她们的产业就要从她们支派的产业中减去，加到她们所要归属之支派的产业中。

10In verse 3 the heads of the fathers’ houses of the families of the sons of Joseph said that if the daughters married any of the sons of the other tribes, then the daughters’ inheritance would be taken from the inheritance of their tribe and added to the inheritance of the tribe to which the daughters belonged

ｃ到了禧年，她们的产业会加在

c. The Jubilee Coming and the Daughters’ Inheritance Being Added to

11她们所归属支派的产业中四节接著说，到了禧年，女儿的产业会加在她们所归属之支派的产业中，她们的产业就会从她们祖宗支派的产业中减去了。这话显示他们豫见，产业的失去如何影响整个支派。

11the Inheritance of the Tribe to Which They Belonged Verse 4 goes on to say that when the jubilee came, then the daughters’ inheritance would be added to the inheritance of the tribe to which they belonged, and their inheritance would be taken from the inheritance of the tribe of their fathers. This word shows foresight into how the loss of the inheritance would affect the tribe as a whole.

３照耶和华的话

3. A Statute Being Given to the Sons

12给以色列人的律例五至九节说到照耶和华的话给以色列人的律例。

12of Israel according to the Word of Jehovah In verses 5 through 9 a statute was given to the sons of Israel according to the word of Jehovah

ａ允许西罗非哈的众女儿随己意嫁人，只是要嫁给同祖宗支派家族的人

a. Allowing the Daughters of Zelophehad to Marry Only Those within the Family of the Tribe of Their Father

13『摩西照耶和华的话，吩咐以色列人说，约瑟子孙支派说的有埋。论到西罗非哈的众女儿，耶和华乃是这样吩咐说，她们可以随己意嫁人，只是要嫁给同祖宗支派家族的人。（民三六5～6。）神准许女儿按照自己的意思嫁人，只是要嫁给同祖宗支派的人。这指明主虽然给我们自由，这自由却必须在神规条的界限内。

13Moses commanded the sons of Israel according to the word of Jehovah, saying, The tribe of the sons of Joseph has spoken rightly. This is what Jehovah commands concerning the daughters of Zelophehad, saying, Let them marry those who are good in their eyes; only, they shall marry within the family of the tribe of their father’’ (vv. 5-6). God allowed the daughters to marry according to their taste but only within the family of the tribe of their father. This indicates that although the Lord gives us freedom, this freedom must be exercised within the limit, the boundary, of God’s regulation

ｂ以色列人的产业不可从这支派传到那支派

b. The Inheritance of the Sons of Israel Not to Pass from One Tribe to Another

14『以色列人的产业不可从这支派传到那支派；因为以色列人要各守自己祖宗支派的产业。』（民三六7。）这表征我们的产业基督，是不可以转移的，我们该紧守祂这产业。保罗在林后六章十四节的话可以帮助我们明白这点：『你们跟不信的，不要不配的同负一轭。』这话应用在信徒和不信者之间各种亲密的关系上，包括婚姻的关系。原则上，信徒与不信者结合，乃是使基督这产业转移了。ｃ凡在以色列支派中

14The inheritance of the sons of Israel shall not pass from one tribe to another; for every one of the sons of Israel shall cleave to the inheritance of the tribe of his fathers’’ (v. 7). This signifies that as our inheritance Christ is not transferable and that we should cleave to Him as this inheritance. Paul’sword in 2 Corinthians 6:14 may help us to understand this: ‘‘Do not become unequally yoked with unbelievers.’’ This word applies to all manner of intimate relationships between believers and unbelievers, including marriage. In principle, for a believer to marry an unbeliever is to make Christ as the inheritance transferable. c. Every Daughter Who Possessed an Inheritance

得了产业的女子，必作她同祖宗支派家族之人的妻

in Any Tribe of the Sons of Israel to Be Wife to One of the Family of the Tribe of Her Father

15『凡在以色列支派中得了产业的女子，必作她同祖宗支派家族之人的妻，好叫以色列人各自承受他祖宗的产业。一支派的产业不可传到另一支派，因为以色列人的支派，要各守自己的产业。』（民三六8～9。）这是为保守神所命定的产业，不至有所转移。

15‘‘Every daughter who possesses an inheritance in any tribe of the sons of Israel shall be wife to one of the family of the tribe of her father, so that every one of the sons of Israel may possess the inheritance of his fathers. And no inheritance shall pass from one tribe to another; for each of the tribes of the sons of Israel shall cleave to its own inheritance’’ (Num. 36:8-9). This was the way to keep the God-ordained inheritance from becoming transferrable.

４照耶和华对摩西的吩咐，西罗非哈的众女儿都嫁给她们伯叔的儿子，她们的产业仍留在她们父亲族系的支派中

4. According to Jehovah’s Commandment, the Daughters of Zelophehad Marrying the Sons of Their Uncles, and Their Inheritance Remaining in the Tribe of the Family of Their Father

16西罗非哈的女儿要按照耶和华的吩咐，嫁给她们伯叔的儿子。（民三六10～11。）『她们嫁到约瑟的儿子，玛拿西子孙的家族中，她们的产业仍留在她们父亲族系的支派中。』（民三六12。）我们再次看到，我们从神所得的自由不是没有限制的。我们在基督里所得的自由，必须常常受神规条的限制。

16The daughters of Zelophehad did according to Jehovah’s commandment to Moses, marrying the sons of their uncles (vv. 10-11). ‘‘They were married into the families of the sons of Manasseh, the son of Joseph, and their inheritance remained in the tribe of the family of their father’’ (v. 12). Once again we see that the freedom we have from God is not unlimited. Rather, the freedom, the liberty, we have received in Christ must always be limited by God’s regulation

５主耶稣的母亲马利亚嫁给约瑟，就是履行这律例的一个事例

5. The Case of Mary, the Mother of the Lord Jesus, Marrying Joseph Being One That Fulfilled This Statute

17主耶稣的母亲马利亚嫁给约瑟，就是履行这律例的一个事例。因此，这样的律例与基督的成为肉体有关。我们若将主耶稣在马太福音和路加福音里的家谱比较，就会看见马利亚是大卫儿子拿单的后裔，约瑟是大卫另一个儿子所罗门的后裔。约瑟也许来自贫穷的家庭，马利亚也许来自富有的家庭。在这个事例里，马利亚这边可能有产业，但约瑟那边可能没有产业。然而，当约瑟和马利亚结婚的时候，马利亚的产业便成了约瑟的。马利亚和约瑟二人成为一，而带进耶稣。这指明就连民数记三十六章一至十二节这样的律例，也与基督的成为肉体有关。这给我们看见，全部圣经都是对于基督直接或间接的记载。

17The case of Mary, the mother of the Lord Jesus, marrying Joseph was one that fulfilled this statute. Hence, such a statute concerns Christ in His incarnation. If we compare the genealogies of the Lord Jesus in Matthew and Luke, we will see that Mary was a descendant of Nathan, a son of David, and that Joseph was a descendant of Solomon, another son of David. Joseph might have come from a poor family and Mary, from a rich family. In such a case, there would have been an inheritance on Mary’ss i debut not on Joseph’ss i de. However, when Joseph and Mary were married, her inheritance became his. The two, Mary and Joseph, became one for the bringing forth of Jesus. This indicates that even such a statute as that in Numbers 36:1-12 concerns Christ in His incarnation. This shows that all Scripture is a record concerning Christ, directly or indirectly

18圣经启示基督，圣经乃是关于基督的记载。三十六章的律例，实际上是神为著基督的成为肉体所定规的。三十五章里的逃城是基督的豫表，三十六章里关于产业这问题的安排，也与基督有关。这就是说，连民数记的最后一章，都与基督，特别与基督的成为肉体有关。基督若没有成为肉体；祂就不能作人类的逃城。因此，真正说来，三十五章的逃城在于三十六章的律例。我们若看见这事，就会欣赏西罗非哈的女儿，和约瑟子孙各族系族长的请求，也会欣赏这问题照耶和华的话得解决的方式。

见证

19弟兄：对于『西罗非哈的女儿可以随己意嫁人，只是要嫁给同祖宗支派家族的人』这一点，我的印象很深刻。她们是自由的，但她们的自由必须照著神圣的限制。我们由此看见，我们在基督里所得的自由，必须照神的规律来运用，而不是照我们的意见和喜好。我们在基督里有自由，但这自由必须是在主的规律之下。

20弟兄：西罗非哈的女儿在意她们的产业，但她们是短视的。相反的，约瑟子孙各族系的族长有远见，能看见西罗非哈女儿的请求如何会影响整体的百姓。那些女儿若被许可嫁给别的支派，就会有混乱和搀杂。民数记的记载指明，主不许可有搀杂。比如，藉著巴兰的计谋所带来的搀杂，受到神严厉的审判。

21三十六章的律例指明，主竭力的保持血统的纯净。这纯净血统的维持，是为著基督的来临。

22姊妹：我对民数记里神的智慧，印象非常深刻。许多时候我就像西罗非哈的女儿一样，热中于取得自

23己的那分美地。但有时我没有耐性，就会过度热中和短视。我必须承认，我的热中需要受神的规律限制。我也承认，我需要有『各族系的族长』的远见。西罗非哈的女儿没有看见，她们的请求会影响以色列众支派之间的一。她们没有看见，她们的热中会破坏神百姓的一。有时，像我这样的姊妹，可能要主要得太过，以致作得太过，或不受限制。所以，我珍赏在主的恢复中，我们有弟兄如『各族系的族长，』他们是有远见的，能看见关系到保守基督身体的一的事。我可能过度热中，太过想要主，实际上却在召会生活中制造了难处。连我对主的热中和渴望，都需要主的调整。只有在召会生活中，我们才能接受这类的调整。就连我们对基督这美地的渴望，都需要在主的限制里，好叫我们中间的

23The Bible reveals Christ, and the Bible is a record concerning Christ. The statute in chapter thirty-six was actually ordained by God for Christ’sin carnation. The cities of refuge in Numbers 35 are a type of Christ, and the settlement of the problem regarding the inheritance in Numbers 36 is related to Christ. This means that even the last chapter of the book of Numbers is concerned with Christ, in particular Christ’sin carnation. If Christ had not been incarnated, He could not have become the cities of refuge for the human race. Thus, in a very real sense, the refuge cities in chapter thirty-five depend upon the statute in chapter thirty-six. If we see this, we will appreciate the requests of the daughters of Zelophehad and of the heads of the fathers’ houses of the families of the sons of Joseph, and we will appreciate the way this problem was solved according to the word of the Lord

一得以保存，所有的圣徒可以往前

24一同取得那地。

25弟兄：我对『圣经中的一切都直接或间接与基督有关』这句话，印象深刻。关于这点，路加二十四章

26二十七节说，『从摩西和众申言者起，凡经上指著自己的话，都给他们讲解明白了。』这包括了民数记。我们来看民数记的时候，是以新约信徒的身分来查考旧约，查看旧约所给我们看见的基督。就连三十六章的律例也与基督有关，因牠与基督的成为肉体有关。没有这样的律例，约瑟和马利亚也许就不会联婚。但藉著他们的联婚，大卫两个儿子的家谱就得以连接，基督就得以从大卫而出，有了君王的血统。连民数记三十六章都与基督有关，这是何等奇妙！