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民数记生命读经 · 第9篇

成军(八)

Being Formed into an Army (8)
1读经:民数记六章六至十二节。在本篇信息中,我们要继续来看民数记六章所说成为圣别作拿细耳人的事。
1Scripture Reading: Num. 6:6-12 In this message we will continue to consider the matter of being sanctified to be a Nazarite covered in chapter six of Numbers
五 不可接触死,免得受玷污
E. Not Touching Death So That He Might Not Be Defiled
2在前篇信息中,我们看见人要成为圣别作拿细耳人,第一,不可接触任何属地的欢乐(由酒所表征—民六3~4);第二,必须保守自己在神的主权之下(由不可剃头所表征—民六5)。现在我们需要看见,拿细耳人不可接触死,免得受玷污。在神眼中最可恨的是死,拿细耳人不可被死玷污。1不因血亲的死受玷污,
2In the foregoing message we saw that to be sanctified to be a Nazarite, first, one must not touch any earthly pleasure (signified by wine—vv. 3-4) and, second, one must keep oneself under God’she ad ship (signified by not shaving the head—v. 5). Now we need to see that a Nazarite must not touch anything dead so that he might not be defiled. The most hateful thing in the eyes of God is death, and a Nazarite must not be defiled by it. 1. Not Being Defiled by the Death of the Blood Relatives
而该一直分别为圣归神
but Remaining in His Separation to Be Holy to God
3拿细耳人不该因血亲,至亲的死受玷污,而该一直分别为圣归神。(民六6~8。)甚至他父亲和母亲的死也不该玷污他。这表征我们不该因来自天然情感的死受玷污,而该在圣别中保守自己洁净。拿细耳人必须一直完全圣别,从一切事物中分别归神,并且该一直联于神。拿细耳人必须禁绝属地的欢乐,不因来自天然情感的死受玷污。欢乐是享受事,天然的情感是爱的事。要避免玷污,拿细耳人对属地的欢乐和天然的情感都必须谨防。
3A Nazarite should not be defiled by the death of his blood relatives, the relatives closest to him, but should remain in his separation to be holy to God (vv. 6-8). Even the death of his father and mother should not defile him. This signifies that we should not be defiled from the deadness that comes through natural affection, but should keep ourselves clean in our sanctification. A Nazarite must remain fully sanctified, separated to God from all things, and should continually cleave to God. A Nazarite had to abstain from earthly pleasure and not be defiled by the deadness that comes through natural affection. Pleasure is a matter of enjoyment, and natural affection is a matter of love. To avoid defilement, a Nazarite had to be careful concerning both earthly pleasure and natural affection
2 因身旁有人突然死了,以致受了玷污,就要在第七日得洁净
2. Cleansed on the Seventh Day of the Defilement Caused by the Sudden Death of One beside Him
4拿细耳人分别出来的头,若因身旁有人突然死了,以致受了玷污,就要在第七日(分别出来的最后一天—徒二一27)剃头而得洁净。(民六9~12。)这指明我们若因某种料不到的死受了玷污,就当将自己重新分别给主,而得洁净。
4If the he ad of a Nazarite’s separation was defiled by the sudden death of one beside him, he was to be cleansed on the seventh day (the last day of his separation — Acts 21:27) by shaving his head (Num. 6:9-12). This indicates that if we are defiled by some unexpected deadness, we should be cleansed by reseparating ourselves to the Lord.
5按人说来,若身旁有人突然死了,这不是拿细耳人的错。然而,这样突然的死仍会玷污拿细耳人,拿细耳人对这种玷污仍有责任。今天我们生活在人中间,按属灵说,我们无法断定何时有人会在身旁死去。我们若因料不到的死受了玷污,就需要有新的开始。我们需要将自己重新分别给主,而得洁净。我们难以领悟死是多么污秽且玷污人。我们认为罪非常玷污人,但神恨恶死更甚于罪。在召会生活中,罪可能进来玷污召会,破坏圣徒,但我们更常受到死的玷污。死是隐藏的东西,常常就在我们身旁,但我们对死没有感觉;或者我们不觉得死,就受到死的玷污。
5Humanly speaking, it would not be the fault of a Nazarite if one beside him died suddenly. Nevertheless, such a sudden death would defile the Nazarite, and the Nazarite was held responsible for this defilement. Today we are living among others, and we cannot predict when, spiritually speaking, someone will die beside us. If we are defiled by unexpected deadness, we need to have a new start. We need to be cleansed by reseparating ourselves to the Lord. We do not realize how dirty and defiling death is. We consider sin to be very defiling, yet God hates death much more than sin. In the church life, sin may come in to defile the church and damage the saints, but more often we are defiled by death. Death is something hidden. Often death is right beside us, yet we have no consciousness of it or feeling concerning it and become defiled by it
6我们如何知道受了死的玷污?我们是因著有死的知觉或感觉而知道这事。罪带来定罪,这影响我们的良心。然而,死不是定罪的事,不是影响良心的事。死是使我们死沉,使我们发死的事。你到聚会中来,常常因著得到生命的供应而被点活。然而,有时候你聚会后回家,里头觉得死沉,却不知道为甚么。你的良心里不觉得定罪,但有一种杀死在你里面进行,使你发死。你的灵软弱、苦闷。你『下沉,』无法起来,这使你几天无法祷告。你不知道这事,但在那个聚会中,某种事杀死了你,叫你感到死沉。我们都有过这种经历。我们既是绝对且完全为著神的人,就必须避免属地的欢乐与死的影响。禁绝属地的欢乐并不难,但要感觉靠近某个在属灵上死了的人不容易。然而,我们若是在各面都活在那灵里,那么我们来聚会,如果聚会中有死亡,我们会立刻觉得。我们不但懂得聚会下沉、迟缓,也摸著聚会中有死亡。在这样的时候,我们需要多多祷告,对抗那种死沉的情况。我们说,『主,用你的血遮盖我,抵挡一切的死沉,抵挡一切属灵的死亡。』我们必须与死争战。
6How can we know that we have been defiled by death? We know this by having a sense, or feeling, of deadness. Sin brings in condemnation, which affects our conscience. However, death is not a matter of condemnation, not something that affects our conscience. Rather, death is a matter that deadens us and makes us dead. Often when you come to a meeting, you receive a supply of life and are enlivened. Sometimes, however, when you get home from a meeting, you feel deadened, but you do not know why. You sense no condemnation in your conscience, but there is a killing going on within you that makes you dead. Your spirit is weak and dull. You are ‘‘down’’ and cannot rise up, and you cannot pray for some days. You did not know it, but in that particular meeting you received some killing; you were deadened by some kind of death. We all have had this kind of experience. As those who are absolutely and utterly for God, we must avoid earthly pleasure and the influence of death. It is easy to abstain from earthly pleasure, but it is not easy to sense that we are near someone who is spiritually dead. Nevertheless, if we are living in the Spirit in every way, when we come to a meeting, we may immediately have the sense that deadness is there. We may realize not only that the meeting is low and slow but that in the meeting there is deadness hidden beneath the surface. At such a time we need to pray very much to counter that deadening situation: ‘‘Lord, cover me with Your blood against any deadening, against any spiritual deadness.’’ We must fight against deadness.
7在我家乡召会生活的初期,我们在过召会生活的蜜月,一切都是新鲜的,很难感觉到死亡。大约一年后,我离开职业全时间事奉,并且迁到上海,与倪弟兄一同聚会。在上海的召会有相当的历史,曾经经过许多难处。因此,召会相当老旧。虽然我在工作的中心,能知道那里的情况,但我学习不去知道甚么,因为我们知道得越多,就越死沉。(召会生活中的谈话,多半无关罪恶的事,却常摸著死。)有时我在聚会中被点活,但有时却有死的感觉。似乎我越坐在聚会中,里头越死。我要祷告,但我祷告不出来。我在死的杀死之下,我的灵无法起来。后来,我和一些比较年长、老练的人谈话,我学了功课。当你到聚会中去,需要感觉那里有没有死亡。你不该特意这样作,好像是一个检查官来参加聚会。虽然如此,你应当能感觉,聚会中有没有死亡。倘若有死亡,你应当首先祷告:『主,用你得胜的血遮盖这聚会。在这血下,我们有分于神圣的生命。』你要刚强的运用灵,抵挡聚会中的死亡。这样,你坐在聚会中,就受到了保护。这是属灵争战的一部分。
7Early in the church life in my hometown we were on a church life honeymoon. Everything was new and fresh, and it was difficult to sense any deadness. About a year later, I left my job, became full-time, and moved to Shanghai to be with Brother Nee in the church there. The church in Shanghai had a considerable history and had passed through many troubles. Thus, the church was rather old. Although I was at the center of the work and could have come to know the situation there, I learned not to know anything, for the more we know, the more we are deadened. (Most of the talk in the church life is not related to sinful things but is related to death.) In some of the meetings I was enlivened, but sometimes I had the feeling of being dead. It seemed that the longer I sat in the meeting, the more I became deadened. I wanted to pray, but I was not able to utter anything in prayer. I was under the killing of death, and my spirit could not rise up. Later, I talked to some older, more experienced ones, and I learned a lesson. When you come to a meeting, you need to sense whether there is any deadness there. You should not do this purposely, as if you were attending the meeting as an inspector. On the contrary, you should be a person who is able to sense the presence of death in a meeting. If death is present, you should be the first to pray, ‘‘Lord, cover this meeting with Your prevailing blood. Under this blood we participate in the divine life.’’ Exercise your spirit strongly against the deadness in the meeting. Then as you sit in the meeting you will be protected. This is part of the spiritual warfare
8在美国的众召会有相当深厚的背景和历史。因著背景以及当前的情况,有许多因素会带进死亡。在许多召会中,祷告聚会的出席率逐渐降低,我信这是一个原因。隐藏的死亡使祷告聚会停滞不前。我们需要与死亡及其影响争战。我们是拿细耳人,必须避免死亡。我们比较容易避免血亲的死所引起的死亡,因为那种死亡是明显的。然而,要避免身旁的人料不到的死亡并不容易,因为那种死亡常常是隐藏的。因此,我们必须满了生命,并且『对抗死亡。』这是在于我们运用灵多有祷告,不是一般的祷告,乃是与仇敌争战的祷告。
8The churches in the United States have an extensive background and history. Because of the background and the present situation, there are many elements that have brought in death. I believe that this is the reason for the gradual decline in attendance at the prayer meeting in many churches. Hidden deadness can cause the prayer meeting to become dormant. We need to fight against death and its effects. As Nazarites, we must learn to avoid deadness. We can easily avoid the deadness caused by the death of a blood relative, for that kind of death is apparent. It is not easy, however, to avoid the unexpected death of someone near us, because that kind of death is often hidden. Therefore, we must be those who are full of life, which is ‘‘anti-death.’’ This depends on how much we exercise our spirit to pray, not in a general way but with a prayer that fights against the enemy.
9罪属于撒但,(约八44,)而撒但是死的源头。(来二14。)善恶知识树有恶;但有分于这树的结果不是恶,乃是死。我们吃生命树,结果就是生命。在召会生活中,我们必须一直与死亡争战。倘若在祷告聚会中,死亡使我们难以祷告,我们就需要与死亡及其影响争战。我们是拿细耳人,必须禁绝属地的欢乐,一直在主的主权之下,并且学习与死亡争战。死亡无所不在。在社会上充满了死亡的病菌。这些病菌甚至也在召会生活中,因此我们需要天天、时时祷告,与死亡,就是神最后的仇敌争战。(林前十五26。)
9Sin is of Satan (John 8:44), who is also the source of death (Heb. 2:14). With the tree of the knowledge of good and evil, there is evil; however, the result of partaking of this tree is not evil—it is death. When we eat of the tree of life, the result is life. In the church life we must constantly fight against death. For example, if in the prayer meeting death makes it difficult for us to pray, we need to fight against death and its influence. As Nazarites we must abstain from earthly pleasure, remain under the headship of the Lord, and learn to fight against death. Death is everywhere. Society is filled with the germs of death. Because these germs are even in the church life, we need to pray daily, hourly, fighting against death, the last enemy of God (1 Cor. 15:26
10我们不该以为拿细耳人不是为著争战。拿细耳人被数点是为著神军队的编组。他们非常警觉,对于和死亡的争战充满了感觉。每个召会都需要对死亡有感觉,有知觉,这样我们就能与死亡争战。
10We should not think that the Nazarites are not for fighting. The Nazarites are numbered for the formation of God’s army. They are very vigilant, full of feeling for the war against death. In every church there is the need of the sense, the consciousness, of death so that we may fight against it
a在第八日拿细耳人要把两只斑鸠,或两只雏鸽带到会幕门口祭司那里,
a. On the Eighth Day the Nazarite Bringing Two Turtle Doves or Two Young Pigeons to the Priest to the Entrance of the Tent of Meeting
一只献作赎罪祭,
One to Be Offered as a Sin Offering
一只献作燔祭,为他遮罪
and the Other as a Burnt Offering, for His Propitiation
11『在第八日他要把两只斑鸠,或两只雏鸽带到会幕门口祭司那里,祭司要献一只作赎罪祭,一只作燔祭,为他遮去因死尸而有的罪,并要在当日使他的头成为圣别。』(民六10~11。)第八日是复活的日子,是与死亡相对的日子。在这日拿细耳人要有新的开始。为此他需要把两只斑鸠,或两只雏鸽带到祭司那里,一只作赎罪祭,一只作燔祭。因为他在拿细耳人的愿上失败了,而这失败乃是罪,所以需要赎罪祭。燔祭乃是绝对奉献和绝对圣别的祭。藉著这些祭为他遮罪,他就从过犯中得赎。今天对我们而言,这些祭指明我们应当在复活里将基督献上,作赎罪祭和燔祭,使我们藉著祂的救赎得蒙赦免。
11‘‘On the eighth day he shall bring two turtle doves or two young pigeons to the priest to the entrance of the tent of meeting, and the priest shall offer one for a sin offering and the other for a burnt offering, and make propitiation for him, because he sinned by reason of the dead body. And he shall sanctify his head that same day’’ (Num. 6:10-11). The eighth day is the day of resurrection, the day that is against death. On this day the Nazarite was to have a new start. In order to have a new start, he had to bring two turtle doves or two young pigeons to the priest, one for a sin offering and the other for a burnt offering. A sin offering was needed because he had failed in his Nazarite vow, and this failure was a sin. A burnt offering is an offering of absolute consecration and absolute sanctification. Through these offerings propitiation was made for him, and he was redeemed from his wrongdoing. For us today, these offerings indicate that we should offer Christ as both the sin offering and the burnt offering, in resurrection, for our forgiveness through His redemption.
12在第八日拿细耳人也要使他的头成为圣别。这就是说,为著在主权之下的服从,他要有新的奉献。b拿细耳人再将自己分别归神,
12On the eighth day the Nazarite was also to sanctify his head. This means that he was to have a new consecration for his subjection under the headship. b. The Nazarite Separating Himself to God Again
并带一只公绵羊羔作赎愆祭,先前的分别要归徒然
and Bringing a Lamb for a Trespass Offering, the Former Separation Being Void
13民数记六章十二节说,拿细耳人要『使他为著分别出来的日子,再将自己分别归给耶和华,并带一只一岁的公绵羊羔作赎愆祭;但先前的日子要归徒然,因为他虽然分别出来,却被玷污了。』这是拿细耳人奉献的更新许愿,再将自己分别归神。为此,他需要一只公绵羊羔作赎愆祭。他在许愿上的失败乃是罪,为此他需要赎罪祭。他的错误是罪愆,为此他需要赎愆祭。今天将这节应用到我们身上,我们就看见,一旦先前的分别归于徒然,我们就应当藉著以基督作赎愆祭,重新将自己分别归神。
13Numbers 6:12 says that the Nazarite was to ‘‘separate himself to Jehovah for the days of his separation, and bring a lamb a year old for a trespass offering; but the former days shall be void, because his separation was defiled.’’ This was a new vow of consecration for the Nazarite to separate himself to God again. For this, he needed a lamb for a trespass offering. His failure in his vow was a sin, for which he needed a sin offering. His mistake was a trespass, for which he needed a trespass offering. Applying this verse to us today, we see that once our former separation has been made void, we should reseparate ourselves to God by taking Christ as our trespass offering
14我们读民数记六章这些经文,就看见许拿细耳人的愿是严肃的事,不该轻忽的作。我们许这样的愿,必须特别谨慎,保守自己不受死的玷污。我们若保守自己不受死的玷污,就要成为活的人,能绝对为著神,为著祂的军队,并为著祂的祭司体系。神命定一个家族(亚伦家族)作祭司,这命定将其他的人都排除在这机会之外。但是拿细耳人的愿开了门,给所有神的子民同等的机会。拿细耳人的愿在于我们的发起,不在于神的发起。这在于我们的愿意。只要我们愿意,门就是敞开的。这里我们看见神的主宰。神有命定,也有条例,就是拿细耳人的愿。虽然亚伦族系有绝对为著神的特权,但在这件事上,神对众人也豫备了机会。神的条例平衡了祂的命定,将同等的机会赐给所有神的子民,他们都可以来作战士或作祭司绝对为著神。
14From reading these verses in Numbers 6, we see that it is a serious matter to make a Nazarite vow. It should not be taken lightly. In making such a vow, we must be especially careful to keep ourselves from being defiled by death. If we keep ourselves from the defilement of death, we will be living persons who can be absolute for God, for His army, and for His priesthood. God ordained one family (Aaron’s) to be the priests. This ordination excluded all others from this opportunity. But the vow of the Nazarite opens the gate, affording all the people of God an equal opportunity. The Nazarite vow depends on our initiation, not God’s. It depends on our willingness. If we are willing, the door is open. Here we see God’s sovereignty. He has His ordination and also His regulation, the vow of the Nazarite. Not only the house of Aaron had the privilege of being absolute for God; this opportunity was available to all. God’s regulation balanced His ordination and gave equal opportunity to all God’sp eople to be absolute for God as a warrior or as a priest
15想一想撒母耳的事例。撒母耳不是祭司;他是拿细耳人,至终完成了祭司的职责。撒母耳补满了因以利的缺欠所造成的间隙;以利是照著神的命定作祭司的。自愿的人补满了凭神命定作祭司之人的缺欠。这指明至终神的条例若不胜于神的命定,至少也等于神的命定。命定在于神的发起,条例却在于我们的发起。如今对每个人来说,门都是敞开的。我们要不要抓住机会,这在于我们是否愿意。
15Consider the case of Samuel. Samuel was not a priest; he was a Nazarite who eventually fulfilled the duty of a priest. Samuel filled in the gap caused by the deficiencies of Eli, who was a priest according to God’so rd i nation. The one who was a volunteer filled the deficiency of the one who was a priest by God’so rd i nation. This indicates that, eventually, God’s regulation is equal to, if not better than, His ordination. The ordination depends on God’sin it i at i on, but the regulation depends on our initiation. The door is now open to everyone. Whether or not we take the opportunity depends on our willingness