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申命记生命读经 · 第3篇

往事的追叙（一）

A Review of the Past (1)
1读经：申命记一章二至四十六节。
1Scripture Reading: Deut. 1:2-46
2前篇信息所说申命记中的九个要点，启示三个人物：神、人、基督（话）。这九个点就是显明神，暴露人，并陈明基督。按照本书，在神有爱、公义、信实和赐福。神有心，有手，有口，也有眼睛。神的心是慈爱的，神的手是公义的，祂的口是信实的。凡从神口中出来的必要成就。神的眼或是用来祝福，或是用来咒诅。这不仅是申命记所启示的神，乃是整本圣经所启示的神。关于人，申命记启示人是无有的。我们一无所是，一无所有，一无所能。那么，这位慈爱、公义、信实、并赐福的神，怎能期望我们为祂作甚么？神没有这样的期望。祂是智慧的神，祂知道我们爱自己，我们的义是自以为是且很随便的，也是为著自己的利益的。我们若认为甚么对我们有利，我们就会去作。这是我们的义。不仅如此，我们即使是信实的，也只是在对自己有利的事上信实。最后，我们不喜欢祝福别人或给别人，只喜欢接受。所以，认为这种人能完成神永远的定旨或成就祂的经纶，这种想法乃是荒谬的。
2The nine crucial points in the book of Deuteronomy covered in the foregoing message reveal three persons: God, man, and Christ as the word. In these nine points God is manifested, man is exposed, and Christ is presented. According to this book, with God there are love, righteousness, faithfulness, and blessing. God has a heart, hands, a mouth, and eyes. God'she art is loving, His hands are righteous, and His mouth is faithful. Whatever proceeds out of the mouth of God will be fulfilled. God'se yes are either for blessing or for cursing. This is the God revealed not only in Deuteronomy but throughout the entire Bible. Concerning man, Deuteronomy reveals that man is nothing. We are nothing, we have nothing, and we can do nothing. How, then, could the loving, righteous, faithful, and blessing God expect that we could do something for Him? God does not have such an expectation. As the wise God, He knows that we love ourselves and that we are righteous in our own careless way and for our own benefit. If we think something is for us, we may practice it. This is our kind of righteousness. Furthermore, if we are faithful, we are faithful only in our own interests. Finally, instead of blessing others or giving to others, we like to receive. Therefore, it would be ridiculous to think that this kind of person can carry out God's eternal purpose or fulfill His economy
3申命记的要点也是保罗书信的要点。保罗的著作也显明神是耶慈爱、公义、信实、并赐福的一位。不仅如此，保罗的著作也启示我们在自己里面是无有的。倘若申命记仅仅启示神是慈爱、公义、信实、并赐福的一位，而我们却一无所是，一无所有，一无所能，那么我们的光景就是无望的。然而，申命记也启示基督是话。我们不能为神作甚么，但我们能接受话作我们的生命并生命的供应。这位慈爱、公义、信实、并赐福的神并不想要我们为祂作甚么。祂知道我们一无所是、一无所有、一无所能，也无法为祂作甚么。祂的经纶，祂的路，不是让我们凭自己作甚么，乃是要我们凭著基督、藉著基督、经过基督、并在基督里面作一切。基督是我们的生命和生命供应，所以我们需要每天吃祂。基督也是我们的信实，以及我们一切所需的实体，实质。（西二17。）为要作我们的供应，基督乃是话，我们需要不断在话里并藉著话接触祂。
3The crucial points of the book of Deuteronomy are also the crucial points of Paul's epistles. Paul's writings also manifest God as the One who is loving, righteous, and faithful and as the God of blessing. Moreover, Paul's writings reveal that in ourselves we are nothing. If Deuteronomy only revealed God as the loving, righteous, faithful, and blessing One and us as those who are nothing, have nothing, and can do nothing, our situation would be hopeless. Deuteronomy, however, also reveals Christ as the word. We cannot do anything for God, but we can receive the word as our life and life supply. The loving, righteous, faithful, and blessing God does not want us to do something for Him. He knows that we are nothing, that we have nothing, and that we can do nothing. His economy, His way, is not to allow us to do something by ourselves but to have us do everything with Christ, by Christ, through Christ, and in Christ. Christ is our life and life supply; therefore, daily we need to feed on Him. Christ is also our faithfulness and the body, the substance, of all our necessities (Col. 2:17). For our supply, Christ is the word, and continually we need to contact Him in the Word and by the Word.
4你知道圣经是甚么？圣经不仅仅是一本历史书、故事书、或论到教训的书。圣经乃是基督的具体化。凡基督的所是、所有、所完成、正在作、将要作、以及所能作的，都具体化在圣经里。所以，读圣经就是有分于基督。圣经既是神的呼出，读圣经最好的路就是将圣经吸入。让我们学习吸入在圣言里之三一神的气！我们不该认为话离我们很远，也不该叫谁升到天上把话带下，或叫谁过海把话带来。（申三十11～13，罗十6～7。）话离我们很近－就在我们口中，就在我们心中。（申三十14，罗十8。）那是话的基督已经在成为肉体里降下来，也已经在复活里从无底坑上来，从阴间上来。祂在复活里已经成了赐生命的灵，（林前十五45下，）就是给我们吸入的气。这就是说，祂不仅是话，也是那灵。我们接受祂的话，就接受了那灵，因为祂对我们所说的话，就是灵，就是生命。（约六63。）
4Do you know what the Bible is? The Bible is not merely a book of history, stories, and teachings. The Bible is the embodiment of Christ. Whatever Christ is and has and whatever Christ has done, is doing, will do, and can do are embodied in the Bible. To read the Bible, therefore, is to participate in Christ. Since the Bible is God's breath, God's exhaling, the best way to study the Bible is to breathe it, to inhale it. Let us learn to inhale the breath of the Triune God in the holy Word! We should not think that the word is distant, and we should not ask who will ascend to heaven to bring the word down or who will go across the sea to bring the word to us (Deut. 30:11-13; Rom. 10:6-7). The word is very near—it is in our mouth and in our heart (Deut. 30:14; Rom. 10:8). Christ as the word has already come down in His incarnation, and He has already come out of the abyss, out of Hades, in His resurrection. In resurrection He has become the life-giving Spirit (1 Cor. 15:45) as the breath for us to breathe. This means that He is not only the word but also the Spirit. When we receive His word, we receive the Spirit, for the words He speaks to us are spirit and life (John 6:63
5要学习吸入父、子、灵的气。我们若呼吸那经过过程的三一神，这样，基督的恩，神的爱，那灵的交通，就要与我们同在。（林后十三14。）我们藉著吸入圣经接受话时，我们就能在基督里，作我们自己里面所不能作的。请看保罗在腓立比书所说的，那就是『申命记，』摩西的话的重申。在腓立比四章十三节，保罗能宣告说，『我在那加我能力者的里面，凡事都能作。』凡事就是八节里所列的，保罗在那里说，『凡是真实的，凡是庄重的，凡是公义的，凡是纯洁的，凡是可爱的，凡是有美名的；若有甚么德行，若有甚么称赞，这些事你们都要思念。』保罗还未在基督里的时候，这些事他都作不到。但在基督里，在那加他能力者的里面，这一切他就都作得到了。这也能成为我们今天的经历。我们若要有这种经历，就需要藉著吸入圣经，就是基督的具体化身，来享受神圣的三一。
5Learn to inhale the breath of the Father, the Son, and the Spirit. If we breathe the processed Triune God, the grace of Christ, the love of God, and the fellowship of the Spirit will be with us (2 Cor. 13:14). When we take the word by inhaling the Bible, we will be able to do in Christ what we cannot do in ourselves. Consider what Paul says in the book of Philippians, which is a deuteronomy, a respeaking, of Moses ' words. In Philippians 4:13 Paul could declare, "I can do all things in Him who empowers me." These "things" are itemized in verse 8, where Paul says, "Whatever is true, whatever is honorable, whatever is righteous, whatever is pure, whatever is lovely, whatever is well - spoken of, if there is any virtue and if any praise, take account of these things. " Before Paul was in Christ, he could not do any of these things. But in Christ, the One who empowered him, he could do them all. This can also be our experience today. If we would have this experience, we need to enjoy the Divine Trinity by inhaling the Bible, the embodiment of Christ.
6现在我们已经看见，申命记的要点显明神、暴露人、并陈明基督；让我们往前来看往事的追叙。
6Now that we have seen that the crucial points in Deuteronomy manifest God, expose man, and present Christ, let us go on to consider the matter of the review of the past
壹 追叙往事的益处
I. THE BENEFIT OF REVIEWING THE PAST
7追叙往事有三重益处。
7Reviewing the past has a threefold benefit
一 带给我们新的亮光和新的启示
A. Bringing Us New Light and New Revelation
8追叙往事带给我们新的亮光和新的启示。我们若要有这光和启示，就需要在主的面光中追叙往事。不然，我们只会有一种自省，那对我们没有帮助。我们若在主的面光中追叙往事，祂就会按我们已过的所是，给我们新的亮光和新的启示。
8Reviewing the past brings us new light and new revelation. If we would have this light and revelation, we need to be in the presence of the Lord as we are reviewing our past. Otherwise, we will simply have a kind of retrospection, and this will not be helpful. If we view our past in the presence of the Lord, He may give us new light and new revelation according to what we were in the past
二 帮助我们认识神的心和神的手
B. Helping Us to Know God'sHe art and God's Hand
9追叙往事也帮助我们认识神的心和神的手。神的心是慈爱的，祂的手是公义的。按照祂的心，神是慈爱的；按照祂的手，祂是公义的。
9Reviewing the past also helps us to know God'she art and God's hand. God'she art is loving and His hand is righteous. According to His heart, God is loving; according to His hand, He is righteous
三 帮助我们认识自己，定罪肉体，并学习拒绝己和肉体
C. Helping Us to Know Ourselves, to Condemn the Flesh, and to Learn to Reject the Self and the Flesh
10追叙往事帮助我们认识自己，定罪肉体，并学习拒绝己和肉体。我们已过在作某些事，或经过某些事时，很难认识自己。但我们以后回头看时，就能接受光，认识我们自己和肉体，使我们能拒绝己和肉体。
10Reviewing the past helps us to know ourselves, to condemn the flesh, and to learn to reject the self and the flesh. While we were doing certain things or passing through certain things in the past, it was difficult for us to know ourselves. But afterwards when we look back, we can receive light to know ourselves and our flesh so that we may reject the self and the flesh
贰 追叙往事的支配思想
II. THE GOVERNING THOUGHT OF REVIEWING THE PAST
11对于往事的追叙，有一个支配的思想。我们追叙往事时，必须按照这支配的思想。
11Concerning reviewing the past, there is a governing thought. When we review our past, we must carry out the review according to this governing thought.
一 显示神慈爱的心，和公义的行政对付
A. Showing God's Loving Heart and Righteous Governmental Dealing
12我们追叙往事，必须为以下的思想所支配：就是神的心是慈爱的，祂行政的对付是公义的。
12Our review of the past must be governed by the thought that God'she art is loving and that His governmental dealing is righteous
二 神的祝福需要人的顺从和忠信
B. God's Blessing Requiring Man'sO be die nce and Faithfulness
13神的祝福需要人的顺从和忠信。我们若要彀资格领受神的祝福，顺从和忠信是两个必须履行的条件。不顺从和不忠信，乃是神祝福的阻碍。我们若要在私下的生活、日当生活、家庭生活、和召会生活中蒙神祝福，我们必须学习顺从并忠信。
13God's blessing requires man'so be die nce and faithfulness. Obedience and faithfulness are the two conditions that must be fulfilled if we are to be qualified to receive God's blessing. Disobedience and unfaithfulness are obstacles to God's blessing. If we want God's blessing in our private life, daily life, family life, and church life, we must learn to be obedient and faithful
三 人的心转离神，结果带来严重的悲剧
C. Man'sHe art Turning Away from God Resulting in Serious Tragedy
14人的心转离神，结果带来严重的悲剧。转离神，并转离祂的话（基督），就失去一切的祝福，并受到咒诅。
14The turning away of man'she art from God results in serious tragedy. To turn away from God and from His word, which is Christ, is to lose all the blessings and to suffer the curse
15这三点论到神慈爱的心和公义的行政对付，人的顺从和忠信，以及人的心转离神的悲剧结果，组成了追叙往事的支配思想。这思想在整本圣经中都可找到，在新约里特别明显；每当我们想要回顾我们的情形时，都该受这思想支配。
15These three points regarding God's loving heart and righteous governmental dealing, man'so be die nce and faithfulness, and the tragic result of man's turning his heart away from God makeup the governing thought of reviewing the past. This thought, which is found throughout the Bible and which is evident in the New Testament, should govern us whenever we intend to have a review of our condition
参 从神的山
III. THE JOURNEY FROM THE MOUNT
到圣地入口的行程
OF GOD TO THE ENTRY OF THE HOLY LAND
16在申命记里，往事的追叙包括从神的山到圣地入口的行程。（申一2，19。）神的山称为何烈山，是西乃山这山脉许多山峰中的一个。何烈山就是摩西与神同在并领受神说话的地方。在我们今天的经历中，何烈山就是神说话的地方。藉著神在何烈山上的说话，我们就装备了对基督和召会的异象，被建造成为祭司体系，也构成了军队。
16In Deuteronomy the review of the past covers the journey from the mount of God to the entry of the holy land (1:2, 19). The mount of God, called Mount Horeb, is one of the many peaks of the mountain range of Sinai. Mount Horeb was the place where Moses stayed with God and received God's speaking. In our experience today, Mount Horeb is the place where God speaks. Through God's speaking at Mount Horeb, we are equipped with the vision concerning Christ and the church, we are built up as the priesthood, and we are formed into an army
17以色列人的行程开始于神的山。从何烈山开始，他们行走旅程，直到加低斯巴尼亚，就是美地的入口。
17The journey of the children of Israel began from the mount of God. Beginning from Mount Horeb, they journeyed until they reached Kadesh-barnea, the entry of the good land.
一 装备了对律法的认识
A. Having Been Equipped with the Knowledge of the Law
18在何烈山，神装备、训练了百姓，使他们对律法有认识。（出二十～二三。）我们可以说，这装备乃是神给他们的一种入学指导。
18At Mount Horeb God equipped, or trained, the people with the knowledge of the law (Exo. 20—23). We may say that this equipping was a kind of orientation given to them by God
二 装备了对帐幕和约柜的启示
B. Having Been Equipped with the Revelation of the Tabernacle and the Ark
19以色列人也装备了对帐幕和约柜的启示，异象。（出二五～二七。）约柜是基督的豫表，帐幕是召会的豫表。我们今天若要与神一同前行并为祂争战，就必须装备对基督与召会的启示。
19The children of Israel were also equipped with the revelation, the vision, of the tabernacle and the ark (Exo. 25—27). The ark is a type of Christ, and the tabernacle is a type of the church. If we would journey with God and fight for Him today, we must be equipped with the revelation concerning Christ and the church
三 有分于神在地上居所的建造
C. Having Participated in the Building Up of God's Dwelling Place on the Earth
20以色列人看见了关于帐幕和约柜的启示以后，就有分于神在地上居所（帐幕）的建造。（出三六～三八。）今天我们的光景也是一样。首先我们看见关于基督与召会的启示，然后就有分于当今神在地上居所的建造。
20After seeing the revelation concerning the tabernacle and the ark, the children of Israel participated in the building up of the tabernacle as God's dwelling place on earth (Exo. 36—38). The situation is the same with us today. First we see the revelation concerning Christ and the church and then we participate in the present building up of God's dwelling place on earth
四 建造成为祭司的体系事奉神
D. Having Been Built Up as a Priesthood to Serve God
21除了建造帐幕以外，还要建造事奉神的祭司体系。（出二八～三十。）只有藉著祭司体系才能给神正确的事奉。由此看见，事奉神不是普通的，乃是特殊的。这事奉是由一班受过训练、在神的居所作祭司事奉祂的人所作的。
21In addition to the building up of the tabernacle, there was the building up of the priesthood for the service of God (Exo. 28—30). The proper service of God can be rendered to Him only by the priesthood. From this we see that to serve God is not ordinary but extraordinary. This service is rendered by a group of trained people who serve God as priests in His dwelling place
五 编组成军，其神一同前行并争战
E. Having Been Formed into an Army to Journey and Fight with God
22以色列人也编组成军，与神一同前行并争战。（民一～九。）他们的行程是争战的行程，因为在他们的行程中，他们要一再的争战。神的子民在为祂争战以先，必须建造成为祂的居所，建造成为事奉的单位，并编组成为祭司的军队。所以，以色列人有三重身分：他们是居所，是祭司，也是军队。
22The children of Israel were also formed, or constituted, into an army to journey with God and to fight with God (Num. 1—9). Their journey was a fighting journey, for on their journey they had to fight again and again. Before God'sp eople could fight for Him, they had to be built up as His dwelling place, built up as a serving unit, and formed into a priestly army. The children of Israel, therefore, had a threefold status: they were the dwelling place, the priesthood, and the army
六 在云柱中神的引导下
F. Under the Leading of God in the Cloud
23以色列人的行程是在云柱中神的引导下。（民十11～28，33～36。）他们虽然在地上行走，却是在属天的引导下。他们不是受地上的事物引导，乃是受那在天上的神引导。祂在他们的行程中领路。
23The children of Israel journeyed under the leading of God in the cloud (Num. 10:11-28, 33-36). Although they were journeying on earth, they were under the heavenly leading. They were led not by something on earth but by the very God who is in heaven. He took the lead in their journey
七 从耶和华的山
G. From the Mount of Jehovah
24以色列人是从耶和华的山开始他们的行程。（民十33，出三1，二四，16。）今天对我们来说，神的山就是我们被装备、被建造并编组成军的地方。我们乃是从这地方开始
24The children of Israel began their journey from the mount of Jehovah (Num. 10:33; Exo. 3:1; 24:13, 16). Today, our mount of God is the place where we are 13 equipped, built up, and formed into an army. It is from this place that we begin our journey.
25我们的行程。
25
26以色列人开始他们从神的山到圣地入口的行程以前，就得了装备、被建造、并编组成军了。这指明我们若没有被装备、被建造并组成祭司的军队，就不能与神一同前行。今天上百万的基督徒没有得著正确的装备，就是没有受过训练和成全。不仅如此，这些基督徒没有被建造成为居所和祭司体系，也没有编组成为军队，为神争战。结果，他们不能与神一同前行。我们要在神属天的引导下与神一同前行，就必须先被装备、被建造并编组成军。八到加低斯巴尼亚－圣地的入口
26Before the children of Israel began their journey from the mount of God to the entry of the holy land, they were equipped, built up, and formed into an army. This indicates that if we have not also been equipped, built up, and formed into a priestly army, we cannot journey with God. There are millions of Christians today who have not received the proper equipping, that is, who have not been trained and perfected. Furthermore, these Christians have not been built up as the dwelling place and as the priesthood and have not been formed into an army to fight for God. As a result, they cannot journey with God. In order to journey with God under His heavenly leading, we must first be equipped, built up, and formed into an army. H. To Kadesh-barnea—the Entry to the Holy Land
27百姓行走直到加低斯巴尼亚，就是被视为圣地入口的地方。（民十二16，十三3，26。）
27The people journeyed to Kadesh - barnea, the place which is considered the entry to the holy land (Num. 12:16; 13:3, 26).
九十一 天行程的距离
I. A Distance of Eleven Days' Journey
28从神的山到加低斯巴尼亚的距离，乃是十一天的行程。（申一2。）
28The distance from the mount of God to Kadesh-barnea was a distance of eleven days' journey (Deut. 1:2
十 几乎有四十年浪费在旷野的飘流里
J. Almost Forty Years Wasted in the Wandering in the Wilderness
29以色列人因著不信得罪了神。他们因著不信，几乎有四十年浪费在旷野的飘流里。（申一3。）
29The children of Israel offended God by their unbelief. Because of their unbelief, they wasted almost forty years in the wandering in the wilderness (1:3).
肆 击杀亚摩利王西宏和巴珊王噩
IV. THE SLAYING OF SIHON, THE KING of the Amorites, and Og, the king of Bashan
30百姓在旷野四十年以后，来到约但河以东的平原，在那里击杀了二王，就是守卫著美地入口的亚摩利王西宏，和巴珊王噩。（申一4。）
30After the forty years in the wilderness, the people came to the plain east of Jordan, and there they slew the two kings who were guarding the entrance into the good land—Sihon, the king of the Amorites, and Og, the king of Bashan (1:4
一 结束以色列人在旷野的飘流
A. Ending the Wandering of the Children of Israel in the Wilderness
31击杀这二王，就结束了以色列人在旷野的飘流。我们若想结束我们的飘流，就需要击杀今天的西宏和噩。
31The slaying of these two kings was the end of the wandering of the children of Israel in the wilderness. If we want our wandering to end, we need to slay today's Sihon and Og
二 打开进入应许之地的门
B. Opening the Gate to Enter into the Promised Land
32击杀这二王，也打开了进入应许之地的门。
32The slaying of these two kings also opened the gate into the promised land
伍 神嘱咐以色列人
V. GOD'S CHARGE TO THE CHILDREN
离开神的山
OF ISRAEL TO LEAVE THE MOUNT OF GOD
33神嘱咐以色列人离开神的山，使他们能进入祂应许他们列祖的美地。（申一5～8。）他们曾受神训练，并编组成祭司的军队，他们的行程也有确定的目标，就是应许给他们列祖的美地。
33God charged the children of Israel to leave the mount of God that they might enter the good land which He promised to their fathers (1:5-8). They had been trained by God and formed into a priestly army and they had a definite goal for the journey—the good land promised to their fathers
陆 选立官长
VI. THE APPOINTING OF OFFICERS
34申命记一章九至十八节描写官长的选立。
34Deuteronomy 1:9-18 describes the appointing of officers
一 指明使以色列人
A. Indicating That It Was Not Easy to Keep
35保持良好的秩序不容易官长的选立指明使以色列人保持良好的秩序不容易。百姓的数目超过二百万，摩西独自一人不可能使他们保持良好的秩序。
35the Condition of the Children of Israel in a Good Order The appointing of officers indicates that it was not easy to keep the condition of the children of Israel in a good order. The people were more than two million in number, and it was not possible for Moses alone to keep them in order
二 为著神的居住与对祂的事奉，并为著与仇敌的争战，需要保持良好的秩序
B. To Keep a Good Order Being Needed for God's Dwelling and Service and for Fighting the Enemies
36为著神的居住与对祂的事奉，并为著与仇敌的争战，需要保持良好的秩序。神的居所、祭司的体系、以及军队，都需要保持良好的秩序。
36The keeping of a good order was needed for God's dwelling and service and for fighting the enemies. The dwelling place, the priesthood, and the army all required a good order.
三 需要代表权柄和服从
C. Needing the Deputy Authority and the Submission
37维持以色列人中间的秩序，需要代表权柄和服从。代表权柄代表作权柄的神。百姓需要服从这代表的权柄。
37Maintaining the order among the children of Israel needed both the deputy authority and the submission. The deputy authority represented God as the authority. The people were required to submit to this deputy authority
柒 在加低斯巴尼亚的失败
VII. THE FAILURE AT KADESH-BARNEA
38以色列人在加低斯巴尼亚有一次大失败。（申一19～46，二14～15。）这次失败使『那世代的兵丁都从营中灭尽。』（申二14。）
38The children of Israel had a great failure at Kadesh- barnea (Deut. 1:19-46; 2:14-15). This failure caused "all the generation of the men of war" to be "consumed from the midst of the camp" (2:14
一 由于不信神，也不信祂的应许
A. Because of Their Unbelief toward God and toward His Promise
39以色列人在加低斯巴尼亚的失败是由于不信神，也不信祂的应许。（申一32，35。）神是信实的，祂的话，就是祂的应许，绝不会落空。但百姓不信神，也不信祂的应许。他们的不信得罪了神。
39The failure of the children of Israel at Kadesh-barnea was due to their unbelief toward God and toward His promise (1:32, 35). God is faithful, and His word, which is His promise, cannot fail. But the people believed neither in God nor in His promise. Their unbelief offended God
二 不顾神对他们的照顾
B. In Spite of God's Carrying Them
40摩西在一章三十一节说，『又如在旷野的路上，你们曾看见耶和华你们的神背著你们，如同人背著儿子一样，直到你们来到这地方。』神曾背著百姓经过大而可畏的旷野，从神的山到加低斯巴尼亚。但以色列人不顾神对他们的照顾，反而不信神，也不信祂的应许。
40In 1:31 Moses said, "In the wilderness, where you have seen that Jehovah your God carried you, as a man carries his son, in all the way that you went until you came to this place." God had carried the people through the terrible wilderness from the mount of God to Kadesh-barnea. But in spite of God's carrying them, the children of Israel did not believe in Him or in His promise
三 所有不信的人在三十八年的飘流中都在旷野灭尽
C. All the Unbelieving Ones Being Consumed in the Wilderness in the Wandering of Thirty-eight Years
41所有不信的人在三十八年的飘流中都在旷野灭尽。（申二14～15。）这给我们看见，不信神乃是可怕的。我们需要谨慎，不要有不信的心。
41All the unbelieving ones were consumed in the wilderness in the wandering of thirty-eight years (2:14- 15). This shows us that it is a terrible thing not to believe in God. We need to be careful concerning unbelief
四 惟有迦勒和约书亚除外
D. Only Caleb and Joshua Being Exceptions
42所有营中的人都灭亡，惟有迦勒和约书亚除外。（申一36～38。）
42All the men of war perished with the exception of only Caleb and Joshua (1:36-38
五 不信造成对神的不服
E. Unbelief Causing Disobedience to God
43在一章四十一至四十五节，我们看见不信造成对神的不服。我们不服神的原因，乃是我们不信祂。不信是我们不服从神的原因。
43In 1:41-45 we see that unbelief caused disobedience to God. The reason we do not obey God is that we do not believe in Him. Unbelief is the cause of our disobedience to God.
44新约的职事乃是信的职事。新约的话乃是信的话。因此我们是凭著信开始我们基督徒的生活和召会生活。没有信，我们就无法过基督徒生活，也无法过召会生活。不信破坏我们，并引致悲剧。就著相信神这一面说，我们该忘记已往；但就著认识神和自己这一面说，我们该记得我们的已往。正确的追叙往事会帮助我们不再信靠自己，而绝对的信靠神。藉著追叙往事，我们可以学到不信靠自己的功课。我们的所是，不过就是不信的己；我们的所有，不过就是肉体。所以，我们必须学习拒绝己和肉体，将我们的信靠放在神身上，祂是信实的一位，祂的话绝不会落空。
44The New Testament ministry is a ministry of faith, and the New Testament word is a word of faith. Thus we begin our Christian life and church life by faith. Without faith we cannot live either the Christian life or the church life. Unbelief damages us and leads to tragedy. With respect to believing in God we should forget our past, but with respect to knowing God and ourselves we should remember our past. A proper review of our past will help us to no longer trust ourselves but to put our trust absolutely in God. Through reviewing the past we may learn the lesson of not having any trust in ourselves. We are nothing more than an unbelieving self, and all we have is flesh. Therefore, we must learn to reject the self and the flesh and put our trust altogether in God, the One who is faithful and whose words can never fail