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民数记生命读经 · 第7篇

成军（六）

Being Formed into an Army (6)
1读经：民数记五章十一至三十一节。本篇信息中，我们要继续来看民数记五章所描述对付玷污的事。
1Scripture Reading: Num. 5:11-31 In this message we will continue to consider the dealing with defilement described in chapter five of Numbers
四 对付丈夫所疑忌的妻子
D. Dealing with a Wife over Whom Her Husband Was Jealous
2民数记五章十一至三十一节说到对付丈夫所疑忌的妻子。这事例启示神不仅主宰祂每一个儿女，在对付某种玷污上，祂甚至也作神奇的事。
2In 5:11-31 we have the dealing with a wife over whom her husband was jealous. This case reveals that God is not only sovereign over each of His children but also that He may even do something miraculous in dealing with a particular kind of defilement
3在明白民数记的事上，我们很容易就能按逻辑明白五章一至十节团体与个人的对付。然而，要按逻辑领略五章十一至三十一节里的对付并不容易，因为这是圣经别处所没有题过的。要按逻辑领会这对付，惟一的路就是把牠当作豫表的一部分。圣经里是以不同的方式来赐给我们启示。首先，以明言赐下神圣的启示，如创世记一章一节告诉我们，起初神创造诸天与地。第二，藉著历史的记载传达启示。从出埃及记至玛拉基书是以色列人漫长的历史，向我们揭示许多神圣的真理。
3In understanding the book of Numbers, we can easily understand in a logical way the corporate and individual dealings in 5:1-10. However, it is not easy to comprehend logically the dealing in 5:11-31, something that is not mentioned elsewhere in the Bible. The only way to understand this dealing logically is to take it as part of typology. The revelation in the Bible is given to us in different ways. First, the divine revelation is given in clear words, such as Genesis 1:1, where we are told that in the beginning God created the heavens and the earth. Second, the revelation is conveyed through historical records. The books from Exodus to Malachi are a long history of the children of Israel, unveiling to us an abundance of divine truth
4第三，藉著不同人物的生平赐下神圣的启示，如创世记里的八个人物（亚当、亚伯、以挪士、以诺、挪亚、亚伯拉罕、以撒、雅各、和约瑟）。例如，以挪士是软弱、脆弱、必死的人，但他有呼求主名的特征。（创四26。）虽然以挪士脆弱，但藉著呼求主名，他成了丰富且刚强的人，因他进入所呼求者的力量和丰富里。最终，藉著豫表赐下神圣的启示。豫表含示表号、影儿、豫表、和表样。例如，亚伯拉罕的两个妻子是两约的表号：夏甲表征律法4:21-之约，撒拉表征恩典之约。（加四21～31。）撒拉与夏甲的故事不仅可视为表号，也可视为影儿。律法之约或恩典之约都不是在夏甲与撒拉的时候立的。然而，夏甲与撒拉分别是律法之约与恩典之约的影儿。
4Third, the divine revelation is given through the lives of different characters, such as the great men in Genesis (Adam, Abel, Enosh, Enoch, Noah, Abraham, Isaac, Jacob, and Joseph). For example, Enosh was a weak, frail, mortal man, but he was characterized by his calling on the name of the Lord (Gen. 4:26). Although Enosh was weak, by calling on the name of the Lord he was made rich and strong, for he entered into the strength and riches of the One on whom he called. Finally, the divine revelation is given through typology. Typology implies figures, shadows, types, and patterns. For instance, Abraham’st wo wives are figures of two covenants: Hagar signifies the covenant of law, and Sarah, the covenant of grace (Gal. 31). The story of Sarah and Hagar may be considered not only as a figure but also as a shadow. Neither the covenant of law nor the covenant of grace had been enacted at the time of Hagar and Sarah. Nevertheless, Hagar and Sarah are, respectively, shadows of the covenants of law and of grace.
5甚至明言和表号也可能与豫表有关。箴言四章十八节说，『义人的路，好像黎明的光，越照越明，直到日午。』这句箴言是明言，但在这话里有表号，是豫表的一部分。『黎明的光，』日出，表征基督的来临。（路一78。）这表号也可表征我们早晨的复兴。由这例证我们看见，清楚的明言可能包括表号，可以视为豫表的一部分。圣经里的豫表是一件大事，并且有许多方面。在旧约里，藉著豫表传达的神圣启示可能等于明言。要用明言解释民数记五章十一至三十一节很难。这里所描绘的与历史或人物无关，却与豫表有关。
5Even clear words and figures of speech may be related to typology. Proverbs 4:18 says, ‘‘The path of the righteous is as the dawning light, that shineth more and more unto the perfect day’’ (ASV). This proverb is a clear word, yet in this word is a figure of speech that is a part of typology. The ‘‘dawning light,’’ the sunrise, signifies Christ’s coming (Luke 1:78). This figure may also signify our revival in the morning. From this illustration we see that a clear, plain word may include a figure of speech which may be regarded as a part of typology. The typology in the Bible is a great thing and has many aspects. Probably, in the Old Testament the divine revelation conveyed through typology may equal that in plain words. It is difficult to explain Numbers 5:11-31 by clear words. What is portrayed here has nothing to do with history or with a character, but it does have something to do with typology
6在豫表里，神在西乃山得著一班人，用他们在地上建造居所。祂赐给他们一套律法、条例和典章，叫他们敬拜祂。此后，祂进来将这班人编组成为军队。神所得著的人，被编组成为能为祂争战的军队，以及能事奉祂的祭司体系，这班人的所是、性情、说话、外表、行为，他们行动和活动的方式，甚至他们的所有，都该是洁净的。五章里团体的对付只包括三件事：痲疯、漏症、和死亡。然而，这些事包含神圣别子民中需要受对付的一切不洁。在个人一面，对付人的忠信乃是照著神的义而有的对付。因此，我们需要民数记五章一至十节这样一段话。民数记五章十一至三十一节，在全本圣经六十六卷中是特别的一段，不仅给我们看见神的主宰，也给我们看见祂的神迹。这里的记载是神迹的记载。
6In typology, God gained a people at Mount Sinai and used them to build a habitation on earth. He then gave them a set of laws, regulations, and ordinances for their worshipping of Him. After this, He came in to form this people into an army. The people gained by God to be formed into an army that can fight for Him and a priesthood that can serve Him should be altogether clean—in their being, nature, speaking, appearance, behavior, the way they move and act, and even in what they possess. The corporate dealing in chapter five includes only three things: leprosy, discharges, and deadness. Nevertheless, these things comprise all the uncleanness that needs to be dealt with among God’sho ly people. On the side of the individual, the dealing with one’s faithfulness is a dealing according to God’s righteousness. This is why there is the need of such a portion as 5:1-10. Numbers 5:11-31 is a particular portion in all the sixty- six books of the Bible, showing us not only God’s sovereignty but also His miracle. The record here is a record of a miracle
7苦水的试验（民五18）是用水（指圣灵）、帐幕地上的尘土（指人的属人性情）、和素祭（指基督）调成的。被疑忌的妻子要喝这水。她若是有罪的，这水就要在她肚腹里运行，使她肚腹肿胀，大腿消瘦。这段似乎不是记载神圣的事情。然而，这是奇妙的神迹。
7The test with the water of bitterness (v. 18) used a combination of water (referring to the Holy Spirit), dust from the floor of the tabernacle (referring to man’s human nature), and the meal offering (re ferring to Christ). The wife who was under suspicion was asked to drink the water. If she was sinful, the water would work in her abdomen to cause it to swell and to cause her thigh to be reduced. This does not seem to be a record of something divine. However, this is a wonderful miracle.
8民数记五章里的记载与约翰九章一至七节主耶稣所行的记载类似。祂用唾沫和泥，抹在瞎子的眼睛上，治好了瞎子。今天，主若对我们作这事，我们也许认为这是开玩笑，不愿意让祂作。在民数记五章十一至三十一节，我们能看见豫表。水豫表圣灵，大麦作的素祭豫表复活的基督，尘土代表受造的人。（创二7。）因此，创造、那灵、基督、祂的死与复活都包含在内。水里放了帐幕地上的尘土，不仅成为带来咒诅的苦水，也成为使肚腹肿胀，大腿消瘦的水。若要解释民数记五章十一至三十一节，我们必须知道如何解释豫表。最难解释的点就是帐幕地上的尘土。尘土指天然的人，神所创造的人﹔帐幕是神的居所。神的居所建造在祂所创造的人身上。这就是帐幕地上的尘土。神的居所是圣别的，但有一种能与神的居所联结的尘土。取这样的尘土放在水中，就是取能与神的居所联结的属人性情，放在圣灵里。然后把这水与基督这大麦（在复活里）作的素祭放在一起，但是上面没有乳香，也没有油（没有复活的功效，也没有圣灵）。这里我们看见，神所创造的属人性情与神的居所联结，放在圣灵里，并与复活的基督一同应用。这样的事对我们的贞洁乃是真正的试验。无论在团体，或个人方面，神的子民都该对神是贞洁的。单单洁净是不彀的。洁净是一回事，贞洁是另一回事。我们也许没有痲疯，没有漏症，也没有接触死亡，但我们是贞洁的么？我们也许非常忠信，但我们若不贞洁，就没有高尚的品格。作妻子的也许在每一方面都很美好，但她若别有所爱，这就破坏了她的贞洁。神的子民不仅在每一方面都该是洁净的，并且也该是贞洁的。因此，我们需要学习向主贞洁。
8The record in Numbers 5 is similar to the record of what the Lord Jesus did in John 9:1-7. He healed a blind man by mingling spittle with dust to make clay and then anointing the blind man’s e yes with the clay. Today, if the Lord tried to do this to us, we might consider it a joke, and we might not be willing to allow Him to do such a thing to us. In the record of Numbers 5:11-31 we can see typology. The water typifies the Holy Spirit, the meal offering of barley typifies the resurrected Christ, and the dust represents the created man (Gen. 2:7). Hence, creation, the Spirit, Christ, and His death and resurrection are all involved. The water into which was put dust from the floor of the tabernacle became not only a water of bitterness that brought a curse, but also a working water that caused the abdomen to be enlarged and the thigh to be reduced. If we would expound 5:11-31, we must know how to expound the types. The hardest point for us to expound is the dust on the floor of the tabernacle. Dust refers to the natural man, to the man created by God, and the tabernacle is God’s dwelling. God’s dwelling place is built upon the man created by Him. This is the dust on the floor of the tabernacle. God’s dwelling place is holy, yet there is a kind of dust that can be joined to God’s dwelling place. To take such a dust and put it into the water is to take a human nature that can be joined to God’s dwelling place and put it into the Holy Spirit. This water containing dust is then put together with Christ as the meal offering made of barley (in resurrection) but with no frankincense and no oil (without the effectiveness of resurrection and without the Holy Spirit) upon it. Here we see the human nature created by God conjoined with God’s dwelling place, put into the Holy Spirit, and applied with the resurrected Christ. Such a thing will be a real test of our chastity. Corporately and individually God’sp eople should be chaste to God. It is not sufficient merely to be clean. To be clean is one thing, and to be chaste is another. We may not have leprosy, we may not have discharges, and we may not have any contact with deadness, but are we chaste? We may be very faithful, but we do not have a high character if we are not chaste. A wife may be good in every way, but if she has another love, the other love will spoil her in her chastity. God’sp eople should not only be clean in every way and in every respect —they should also be chaste. Thus, we need to learn how to be chaste toward the Lord.
9现在让我们简要的来看一些对付丈夫所疑忌的妻子的细节。
9Let us now briefly consider some of the details related to the dealing with a wife over whom her husband was jealous
１ 豫表基督对祂的信徒和召会所起的妒忌
1. Typifying Christ’s Jealousy over His Believers and His Church
10丈夫对妻子的疑忌，豫表基督对祂的信徒和召会所起的妒忌。我们必须记得，召会和众信徒有一个丈夫—基督。我们也许不是背叛的（患痲疯的），也相当自制而且受约束（没有漏症），对神与对人的行为也都正确；但作为基督的妻子，我们是贞洁的么？要作贞洁的妻子，就不该在丈夫以外别有所爱。作妻子的若欣赏别的男人，就近乎失去贞洁。
10The dealing with a wife over whom her husband was jealous typifies Christ’s jealousy over His believers and His church. We must remember that the church and all the believers have a husband—Christ. We may not be rebellious (leprous), we may be quite self-controlled and restrained (not discharging), and our behavior may be altogether right with both God and man, but as a wife to Christ, are we chaste? To be chaste, a wife should not have any love other than her husband. If a wife appreciates any other man, she is on the verge of losing her chastity
11我们对基督若是贞洁的，就能跟随我们的丈夫去争战。大卫有个争战的妻子。（撒上二五。）在启示录里，基督争战的军队由祂的得胜者所组成，他们是争战的妻子，与基督相配。（启十九7～9，11～14。）我们要成为主争战军队的一部分，就必须是贞洁的。民数记里的对付，表明神的子民被编组成为军队的条件非常高。召会和众信徒该只以基督为他们的爱。（林后十一2～3。）召会或任何信徒，若是在基督以外寻求、追求甚么，在神眼中那就是属灵的奸淫。凡犯属灵淫乱的人必受神的审判和咒诅，（林前十六22，）不能为神争战并事奉神。我们一旦失去贞洁，就失去为神争战并事奉祂的能力。
11If we are a chaste wife to Christ, we can follow our Husband to fight. David had a fighting wife (1 Sam. 25). In Revelation, Christ’s fighting army is composed of His overcomers, who are a fighting wife to match Christ (Rev. 19:7-9, 11-14). In order to be a part of the Lord’s fighting army, we must be chaste. The dealings in the book of Numbers show that the requirement for God’sp eople to be formed into an army is very high. The church and all the believers should have only Christ as their love (2 Cor. 11:2-3). If the church or any of the believers seeks and pursues anything other than Christ, that is spiritual adultery in the eyes of God. Those who commit spiritual fornication will be judged and cursed by God (1 Cor. 16:22) and will not be able to fight for God and serve God. Once we lose our chastity, we lose our ability to fight for God and to serve Him
２ 将妻子带到祭司那里
2. Bringing the Wife to the Priest
12疑忌妻子的人要将妻子带到祭司那里。（民五15上。）这里的祭司可以表征基督或与神非常亲近的人。
12The man who was jealous over his wife was to bring her to the priest (Num. 5:15a). The priest here may signify Christ or someone who is very close to God
３ 带著疑忌的素祭
3. With a Meal Offering of Jealousy
13『这人就要将妻子带到祭司那里，又为她带大麦面伊法十分之一，作她的供物，不可浇油，也不可加乳香，因为这是疑忌的素祭，是思念的素祭，使人想起罪愆。』（民五15。）然后祭司要将这疑忌的素祭放在那妇人手中。（民五18。）素祭表征基督在祂的人性里献给神，使神的子民可蒙悦纳。在这事例中，素祭是大麦面作的，没有油或乳香在其上。大麦表征复活的基督，油表征圣灵，乳香表征复活。这样疑忌的素祭使人想起罪愆。
13‘‘The man shall bring his wife to the priest, and bring her offering for her, a tenth of an ephah of barley meal; he shall pour no oil upon it and put no frankincense on it, for it is a meal offering of jealousy, a meal offering of remembrance, bringing iniquity to remembrance’’ (v. 15). The priest was then to place this meal offering of jealousy into the hands of the woman (v. 18). The meal offering signifies Christ in His humanity offered to God that God’sp eople may be acceptable. In this case, the meal offering was of barley meal with no oil or frankincense upon it. Barley signifies the resurrected Christ, oil signifies the Holy Spirit, and frankincense signifies resurrection. Such a meal offering of jealousy brought iniquity to remembrance.
４ 祭司将她呈在神面前，解开她的头发，将帐幕地上的尘土放在瓦器中的圣水里
4. The Priest Presenting Her before God, Unbinding Her Hair, and Putting Dust from the Floor of the Tabernacle into the Holy Water Which Was in an Earthen Vessel
14『祭司要将那妇人呈在耶和华面前，解开她的头发。』（民五。）解开那妇人的头发，表明她没有服从作头的权柄。祭司也将瓦器（天然的人）中的圣水（圣灵）拿来，又从帐幕的地上取尘土（天然人的性情—创三19，诗二二15）放在水中，使其成为带来咒诅的苦水。（民五17～22。）５祭司将咒诅写在书卷上，
14‘‘The priest shall present the woman before Jehovah, and unbind the hair of the woman’she ad’’ (v. 18a). The unbinding of the woman’s hair shows that she has not 18 subjected herself to the headship. The priest also took the holy water (the Holy Spirit) in an earthen vessel (the natural man) and took the dust (the nature of the natural man—Gen. 3:19; Psa.22:15) from the floor of the tabernacle and put the dust into the water to make it the water of bitterness that brings the curse (Num. 5:17-22). 5. The Priest Writing the Curses in a Book,
将所写的字抹在苦水里，又叫那妇人喝这带来咒诅的苦水
Washing Off What He Writes into the Water of Bitterness, and Making the Woman Drink the Water That Brings the Curse
15『祭司要将这咒诅写在书卷上，将所写的字抹在苦水里，又叫那妇人喝这带来咒诅的苦水。』（民五23～24上。）这里的咒诅指神审判的话。６祭司从那妇人的手中
15Then the priest shall write these curses in a book, and wash them off into the water of bitterness; and he shall make the woman drink the water of bitterness that brings the curse’’ (vv. 23-24a). The curses here refer to the word of God’s judgment. 6. The Priest Taking the Meal Offering of Jealousy
取疑忌的素祭，摇在耶和华面前，又从其中取出一把，作为祭坛上的记念
Out of the Woman’s Hand, Waving the Meal Offering before Jehovah, and Burning a Handful of It as a Memorial upon the Altar
16『祭司要从那妇人的手中取疑忌的素祭，摇在耶和华面前，带到祭坛那里。又要从素祭中取出一把，作记念的部分，在祭坛上熏著献上。』（民五25～26上。）摇素祭表征复活。熏著献上的一把素祭，乃是烧给神作记念的部分。
16The priest shall take the meal offering of jealousy out of the woman’s hand, and shall wave the meal offering before Jehovah and bring it to the altar. And the priest shall take a handful of the meal offering, as its memorial portion, and offer it up in smoke upon the altar’’ (vv. 25-26a). The waving of the meal offering signifies resurrection. The handful of the meal offering that was offered up in smoke was burned to God as a memorial portion
７ 玷污了自己的妇人，肚腹肿胀，大腿消廋，
7. The Womb of the Woman Who Had Defiled Herself Swelling, Her Thigh Wasting Away, and
17她在民中便成了咒诅『祭司叫她喝了这水，她若玷污了自己，对她丈夫行事不忠信，这带来咒诅的苦水要进到她里面，使她疼痛，她就要肚腹肿胀，大腿消廋；那妇人在她民中便成了咒诅。』（民五27。）肚腹肿胀，意思就是成为不正常的。大腿消廋，意思就是力量消退。这对付与创造、救赎、复活、圣灵和神的居所有关。这样的对付的确是神奇的。
17the Woman Becoming a Curse among Her People When he has made her drink the water, if she has defiled herself and has acted unfaithfully against her husband, then the water that brings the curse shall enter into her to cause bitter pain, and her womb shall swell, and her thigh shall waste away, and the woman shall become a curse among her people’’ (v. 27). For the womb (abdomen) to swell meant that it became abnormal. For the thigh to waste away meant that the woman’s strength was decreasing. This dealing involved creation, redemption, resurrection, the Holy Spirit, and God’s habitation. Such a dealing was surely miraculous
８ 没有玷污自己的妇人要免责，且要怀孕
8. The Woman Who Had Not Defiled Herself Being Clear and Conceiving Seed
18『那妇人若没有玷污自己，乃是洁净的，就要免责，且要怀孕。』（民五28。）怀孕，原文意怀有后裔。没有玷污自己的妇人要怀有后裔。
18‘‘If the woman has not defiled herself and she is clean, then she shall be clear and shall conceive children’’ (v. 28). Literally, the Hebrew word translated ‘‘children’’ means seed. The woman who had not defiled herself would conceive seed.
19民数记五章十一至三十一节的对付指明，神对祂子民贞洁的试验是非常严厉的。我们在贞洁上的品格必须高尚，然后我们就能为神争战并事奉神。
19The dealing in 5:11-31 indicates that God’ste stof His people’s chastity is very severe. Our character must be high in chastity. Then we can fight for God and serve God