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民数记生命读经 · 第8篇

成军（七）

Being Formed into an Army (7)
1读经：民数记六章一至五节。我十分赞赏民数记各章排列的次序。首先，一至四章记载，为神争战并事奉神之神圣军队的编组；接著，五章论到玷污的对付，以及贞洁的试验，藉以断定我们向著所爱者是否单一、纯洁、贞洁。然后，六章论到拿细耳人。在本篇信息中，我们要来看论到拿细耳人的这章。
1Scripture Reading: Num. 6:1-5 I really admire the sequence of the arrangement of the chapters in the book of Numbers. Chapters one through four record the formation of the divine army, which fights for God and serves God. Immediately after this record, there is a chapter on dealing with defilement. Then there is a test of our chastity, to determine if we are single, pure, and chaste toward the One whom we love. Following this, there is a chapter on the Nazarites. In this message we will begin to consider this chapter on the Nazarites
柒 成为圣别—作拿细耳人
VII. TO BE SANCTIFIED—TO BE A NAZARITE
2神渴望祂所有的子民都是拿细耳人。作拿细耳人就是绝对且彻底的成为圣别归给神。这样成为圣别就是不为著神以外的任何事物。
2God desires that all of His people be Nazarites. To be a Nazarite is to be sanctified absolutely and ultimately to God. To be sanctified in this way is to be for nothing other than God
3论到对付玷污的那段给我们看见，神要祂的子民洁净、公义、忠信。为著贞洁的试验指明，神要我们单单爱祂，用我们的心、心思、情感、意志和肉身的力量爱祂。（可十二30。）祂要我们没有别的人事物，只有祂作我们起初的爱和独一的爱。即使我们这样爱祂，我们仍可能不是绝对且彻底的为著祂。我们可用婚姻生活来作个比方。你的妻子可能真正爱你，向你完全贞洁；但她也许不是完全、绝对、彻底的为著你。甚至最有爱的妻子，在某些事上仍然为著自己。
3The section on dealing with defilement shows us that God wants His people to be clean, righteous, and faithful. The test for chastity indicates that God wants us to love only Him, to love Him with our heart, with our mind, emotion, and will, and with our physical strength (Mark 12:30). He wants us to have no one else and nothing else other than Him as our first love and our unique love. Even if we love Him in such a way, we still may not be absolutely and ultimately for Him. We may use married life as an illustration of loving the Lord without being absolutely for Him. God might have favored you with a wife who truly loves you. However, although she loves you and is altogether chaste toward you, she may not be utterly, absolutely, and ultimately for you. Even the most loving wife is still somewhat for herself in certain things
4拿细耳人的事乃是试验我们的绝对。我们若要作拿细耳人，就必须绝对、完全、彻底为著神。
4The matter of the Nazarite is a test of our absoluteness. If we would be a Nazarite, we must be absolutely, utterly, and ultimately for God
一 表征主耶稣在祂的人性里为神生活
A. Signifying the Lord Jesus in His Living for God in His Humanity
5照著豫表，在人类中间独一的拿细耳人是主耶稣。因此，拿细耳人是基督的豫表。拿细耳人表征主耶稣在祂的人性里为神生活。
5According to typology, among the human race the unique Nazarite is the Lord Jesus. Hence, a Nazarite is a type of Christ. A Nazarite signifies the Lord Jesus in His living for God in His humanity.
二 藉著许特别的愿，将自己分别归给神
B. By Making a Special Vow to Separate Oneself to God
6民数记六章二节说到男人或女人『许了特别的愿，就是拿细耳人的愿，要将自己分别归给耶和华。』这里我们看见，拿细耳人是藉著许特别的愿，将自己分别归给神，而成为圣别。有时我们向主许了愿，但这愿可能不是那么坚定或绝对，我们并没有遵守。你能许愿，并且一生忠于这愿么？
6Numbers 6:2 speaks of a man or a woman making ‘‘a special vow, the vow of a Nazarite, to separate himself to Jehovah.’’ Here we see that a Nazarite is sanctified by making a special vow to separate himself to God. At times we might have made a vow to the Lord, but it might not have been very strong or absolute, and we might not have kept it. Can you make a vow and be faithful to it for your whole life
１ 在对付一切玷污之后，将自己分别出来，成为圣别归给神
1. Separating, Sanctifying, Oneself to God Following the Dealing with All the Defilements
7分别和圣别是不同的。分别是在消极一面，圣别是在积极一面。在消极一面，我们将自己从属世的人中分别出来。在积极一面，我们圣别自己，就是将自己交给神。我们首先被分别，然后被圣别。将自己分别出来，成为圣别归给神，应当在对付一切玷污（民五）之后。这是合乎逻辑的，因对付玷污该在拿细耳人的愿之前。
7There is a difference between separation and sanctification. Separation is on the negative side, and sanctification is on the positive side. On the negative side, we separate ourselves from the worldly people. On the positive side, we sanctify ourselves; that is, we give ourselves to God. First we are separated, and then we are sanctified. Separating, sanctifying, oneself to God should follow the dealing with all the defilements (chapter five). This is logical, for the dealing with defilement should precede the vow of the Nazarite
２ 祭司是生来就作祭司
2. The Priests Being Such by Birth
8生来为祭司的人，是神所发起，由神命定的。祭司必须是拿细耳人，是绝对为著神的人。这是照著神的命定。人成为祭司乃是神发起的；这不在于人作甚么，乃在于神对他所作的。
8The priests, who are such by birth, are ordained by God out of His initiation. A priest must be a Nazarite, a person absolutely for God. This is according to God’so rd i nation. One’s becoming a priest is a matter of God’sin it i at i on; it does not depend on what the person does but on what God does concerning him
３ 拿细耳人是藉著许愿成为这样的人
3. The Nazarites Becoming Such by a Vow
9但人藉著许愿成为拿细耳人，却是自己发起，将自己分别归给神。这就是说，人并非生来就是拿细耳人，乃是藉著许特别的愿才成为拿细耳人。因此，祭司是神所发起，由神命定；但拿细耳人是自己所发起，藉著许愿成为这样的人。今天我们在主的恢复里是神发起的，也是我们发起的；这两方面都需要。
9The Nazarite, who becomes such by a vow, is separated to God by himself out of his initiation. This means that a person is not a Nazarite by birth but can make himself a Nazarite by making a special vow. Thus, the priests are ordained by God out of His initiation, but the Nazarites become such by a vow out of their own initiation. Today we are in the Lord’s recovery out of God’sin it i at i on and also out of our initiation. Both are needed
４ 神定旨的成就，
4. The Accomplishing of God’s Purpose Requiring
10需要人的合作，补足神的命定神定旨的成就，需要人的合作来补足神的命定。这由撒母耳的事例可以说明。撒母耳是拿细耳人，补足有缺欠的以利，就是神所命定的祭司。以利在年老的时候有某些缺欠，撒母耳就自己发起，进来补满因以利的缺欠所造成的间隙，因而补足了有缺欠的以利。
10Man’s Cooperation to Complement God’sO rd i nation The accomplishment of God’s purpose requires man’s cooperation to complement God’so rd i nation. This is illustrated by the case of Samuel. Samuel was a Nazarite who complemented the deficient Eli, a priest ordained by God. In his old age Eli had certain deficiencies. However, Samuel, out of his own initiation, came in to fill up the gap caused by Eli’s deficiencies and thereby to complement the deficient Eli.
三 禁绝酒和一切与酒来源有关之物
C. Abstaining from Wine and from Anything Related to Its Source
11『就要离开清酒浓酒，不可喝清酒浓酒作的醋，不可喝葡萄汁，也不可吃鲜葡萄或干葡萄。在他一切分别出来的日子，凡葡萄树上所出的，连核与皮都不可吃。』（民六3～4。）这里我们看见，拿细耳人必须禁绝酒和一切与酒来源有关之物。这表征禁绝属地的享受与欢乐。（参诗一○四15，传十19。）禁绝各种的酒，就是禁绝各种属地的享受与欢乐。
11He shall separate himself from wine and strong drink; he shall drink no vinegar made from wine or strong drink, and shall not drink any juice of grapes or eat grapes, fresh or dried. All the days of his separation he shall eat nothing that is made from the grapevine, not even the seeds or the skins’’ (vv. 3-4). Here we see that a Nazarite had to abstain from wine and anything related to its source. This signifies abstaining from the earthly enjoyment and pleasure (cf. Psa. 104:15; Eccl. 10:19). To abstain from all kinds of wine is to abstain from all kinds of earthly enjoyment and pleasure
12我们对一切使我们快乐的属地事物都该谨慎。属地的欢乐导致情欲的行为和情欲的意念。属地的享受与欢乐会玷污拿细耳人。拿细耳人必须禁绝酒作的醋、葡萄汁、鲜葡萄或干葡萄。这表征禁绝一切带进属地享受或欢乐的事物。醋与酒归为一类，因为来源相同。酒、醋、和葡萄汁都被禁止。由此我们看见，绝对为著神的人该完全从属地欢乐的事物中分别出来。这表明拿细耳人的绝对。
12We should be careful of anything earthly that makes us happy. Earthly pleasure leads to lustful conduct and to a lustful intention. Earthly enjoyment and pleasure would defile a Nazarite. A Nazarite had to abstain from vinegar made from wine, from the juice of grapes, and from grapes fresh or dried. This signifies abstaining from anything that issues in earthly enjoyment or pleasure. Vinegar is classified with wine because the source is the same. Wine, vinegar, and grape juice are all prohibited. From this we see that the one who is absolute for God is altogether separated from anything of earthly pleasures. This shows the absoluteness of the Nazarite
四 不可剃头
D. Not Shaving the Head
13『在他一切许愿分别出来的日子，都不可用剃刀剃头，直到他将自己分别归耶和华的日子满了，他都是圣别的，总要任由头发长长。』（民六5。）不可剃头，表征不可弃绝主的主权。（参林前十一3，6。）我们要作拿细耳人，必须留意两件事。第一，必须与属地的欢乐断开关系。第二，必须绝对在权柄之下，绝对在主权之下。
13All the days of his vow of separation no razor shall come upon his head. Until the completion of the days for which he separated himself to Jehovah, he shall be holy; he shall let the hair of his head grow freely’’ (Num. 6:5). Not shaving the head signifies not rejecting the headship of the Lord (cf. 1 Cor. 11:3, 6). To be a Nazarite we must take care of two things. First, we must have nothing to do with earthly pleasure. Second, we must be absolutely under authority, absolutely under the headship
14剃头表征弃绝主的主权。按属灵说，我们剃头，意思就是弃绝主在我们身上的权柄。拿细耳人要（任）由头发长长；那就是说，他要一直服从主的主权，在这主权里有能力。（士十六17。）
14The shaving of one’s he ad signifies the rejecting of the headship of the Lord. Spiritually speaking, for us to shave our head means that we cast off the Lord’s authority over us. The Nazarite was to let his hair grow long (freely); that is, he was to remain in subjection to the Lord’she ad ship, wherein is the power (Judg. 16:17).
15今天是不法的日子。我们若是废除警察，关闭法院，社会会满了强盗和杀人犯。我们无法生活在这种难耐的局面里。美国有绝佳的宪法，并且基于这宪法有很强的法律和各级法院，监督这些法律得以执行。每一个上法院的人，都必须服从美国政府的法律，否则整个社会会被破坏了。堕落的族类是背叛的族类。背叛的性情仍在我们里面。因此，处在没有代表权柄的情况中，那是很危险的。这就是神建立人类政府的原因。（创九5～6。）整个政府就是代表权柄，代表神的权柄。保罗题到这事，说，『在上有权柄的，人人都当服从，因为没有权柄不是从神来的，凡掌权的都是神所设立的。所以抗拒掌权的，就是抗拒神的设立。』（罗十三1～2上。）教师、雇主和警官都是代表权柄；地上处处都有代表权柄。
15Today is a day of lawlessness. If we were to do away with the police and close the courts, society would be full of robbers and murderers. We could not bear to live in such an intolerable situation. The United States of America has an excellent constitution, and based upon this constitution there are strong laws and many courts to see that these laws are carried out. Everyone who appears in a court of law must submit to the laws of the United States government. Otherwise, the entire society would be destroyed. The fallen race is a rebellious race. The rebellious nature is still within us. Thus, it would be dangerous to be in a situation in which there is no deputy authority. This was the reason God established human government (Gen. 9:5-6). The entire government is a deputy authority representing God’s authority. Speaking of this, Paul says, ‘‘Let every person be subject to the authorities over them. For there is no authority except from God, and those which exist are appointed by God. Therefore he who resists the authority opposes what God has appointed’’ (Rom. 13:1-2a). Teachers, employers, and police officers are deputy authorities. Everywhere on earth there is deputy authority
16我们要把代表权柄应用到召会中。召会中有代表权柄么？召会中若没有代表权柄，为甚么有长老？最近有人说，新约中没有代表权柄。这样的说法若是真实的，那新约为甚么告诉我们，在众召会中有长老？当然，基督是头，权柄是那灵；但我们在召会中仍需要长老。没有长老，召会就会处于无政府状态。我们的家庭生活中也有代表权柄。父母对儿女是代表权柄，（弗六1，）丈夫对妻子是代表权柄。（弗五23。）保罗甚至说，妻子该敬畏丈夫。（弗五33。）妻子敬畏丈夫，意思就是妻子以丈夫为代表权柄。甚至在小小的家庭里也有代表权柄，那么在召会中就更该有代表权柄了！拿细耳人的两个特征或两个表记是：第一，不接触任何属地的欢乐；第二，总是保守自己在某种权柄之下。这些是严肃的事。我们若是愿意绝对为著神，就必须禁绝属地的欢乐，并且不可剃头，就是说，必须尊重权柄，并且在各方面留在主的主权之下。
16Let us apply this matter of deputy authority to the church. Is there deputy authority in the church? If there is no deputy authority in the church, why are there elders? Recently, some have said that there is no deputy authority in the New Testament. If such a claim is true, why does the New Testament tell us that there are elders in the churches? Surely, Christ is the Head, and the authority is the Spirit, but we still need elders in the church. Without elders, the church would be in anarchy. There is also deputy authority in our family life. The parents are the deputy authority to the children (Eph. 6:1), and the husbands are the deputy authority to the wives (Eph. 5:23). Paul even says that a wife should fear her husband (Eph. 5:33). For a wife to fear her husband means that she takes him as the deputy authority. Even in a small family there is deputy authority. Then how much more should there be deputy authority in the church! Two particular characteristics, or two signs, of a Nazarite are, first, that he does not touch any worldly pleasure and, second, that he always keeps himself under some authority. These are solemn matters. As those who would be absolute for God, we must abstain from earthly pleasure. Furthermore, we must not shave our head; that is, we must respect authority and remain under the headship of our Lord in every way.