Books
希伯来书生命读经 · 第61篇

发芽的杖（一）

THE BUDDING ROD (1)
1在本篇信息中，我们要来看发芽的杖。（来九4，民十七1～10。）很少基督徒完全认识发芽的杖的意义。许多人只把发芽的杖这段记载，当作有趣的圣经故事，说到一根枯木如何在一夜之间发芽、开花、结果。但是这件事，在神圣的启示中，不是一件小事。许多基督徒注意到帐幕的事。我们曾看过，在帐幕的外院子有祭坛和洗濯盆，在圣所里有陈设饼的桌子、灯台和香坛，而在至圣所里有见证的柜。见证的柜是至圣所里惟一的单位，表征基督是神独一的见证。柜内包含三样东西，就是隐藏的吗哪、发芽的杖和法版。在前三篇信息里，我们已讲过第一样，就是隐藏的吗哪。许多基督徒都懂得一点吗哪的事，知道这是属天的食物，表征基督是生命的粮。然而，对于发芽的杖的意义，却感到难以领会。
1In this message we come to the matter of the budding rod (Heb. 9:4; Num. 17:1-10). Not many Christians have realized the full significance of the budding rod. Many simply regard the record of the budding rod as an interesting Bible story of a piece of dried wood that budded, blossomed, and yielded fruit overnight. But this incident is not a small point in the divine revelation. Many Christians pay attention to the tabernacle. We have seen that with the tabernacle there are the altar and the laver in the outer court; the showbread table, the lampstand, and the incense altar in the Holy Place; and the ark of testimony in the Holy of Holies. The ark of testimony, the unique unit in the Holy of Holies, signifies Christ as the unique testimony of God. The contents of the ark comprise three items: the hidden manna, the budding rod, and the tables of the law. In the three previous messages, we have covered the first item, the hidden manna. Many Christians can understand something of the manna, for they know that it is a heavenly food signifying Christ as the bread of life. It is difficult, however, to understand the significance of the budding rod
经历的三个象征
THREE SYMBOLS OF EXPERIENCES
2以色列人在旷野有过许多经历，主也吩咐他们，把所经过三种经历的象征，摆在祂面前。这些象征就是见证的版、吗哪和发芽的杖。以色列人在西乃山领受律法之后，主告诉他们，要把两块法版放在约柜里。（出三四1，29，二五21，四十20。）又要把一满俄梅珥吗哪，放在罐里，存在主面前。（十六32～34。）以色列人在旷野时，也曾经过一些背叛的经历。民数记十六章记载了其中最严重的一次背叛。在那次背叛中，就有了发芽的杖；这杖放在约柜内的见证之前，作为一个记号。（十七～11。）藉此我们看见，这每一项都是从以色列人的经历中产生的。这些都不是教训，乃是他们经历的结果。因此，我们若想要靠自己的头脑，或只为著得知识而研究这三项，就必定不会成功。我们只能从我们的经历中，用我们的经历来领会，并且这领会也是为著我们的经历。
2The children of Israel had many experiences in the wilderness, and the Lord commanded them to place in His presence symbols of three of the experiences through which they passed. These symbols were the tables of testimony, the manna, and the budding rod. After the Israelites had received the law at Mount Sinai, the Lord told them to put the two tables of the law into the ark (Exo. 34:1, 29; 25:21; 40:20). An omer full of manna was put in a pot and laid up before the Lord to be kept (Exo. 16:32-34). In the wilderness, the children of Israel also passed through some experiences of rebellion. Numbers 16 is an account of the most serious rebellion. Out of that rebellion came the budding rod, which was put before the testimony, which was in the ark, as a 10 sign (Num. 17:10-11). By this we see that each of these items came out of the experiences of the Israelites. They were not teachings, but the issue, the outcome, of their experiences. Thus, if we try to understand these three items by our mentality and for the purpose of acquiring knowledge, we shall not succeed. We can only understand them in, with, and for our experiences.
神圣启示的中心点
the focus of the divine revelation
3我们若要明白发芽的杖，就必须知道一些背景。神的定旨是要得著一班人作祂团体的彰显，好彰显祂、代表祂，使祂能得著一个管治的范围，就是一个国度，而在其中完成祂永远的经纶。许多人以为神偏爱犹太人，只为他们作事，只给他们好处，而不理会外邦人。这是宗教的观念，不是神圣启示的中心点。神圣启示的中心点乃是说，永远的神有一个定旨，就是要得著一班人作团体的单位盛装祂，而与祂是一，并让祂与他们成为一，使他们作这位不能看见之神活的彰显，并使神能在地上得著一个国度，好为著祂的荣耀完成祂的经纶，并对付祂的仇敌。这就是神呼召以色列人出埃及，使他们成为被选和蒙召子民的定旨。
3If we would understand the budding rod, we must have a little background. God’s purpose is to gain a collective people to be His corporate expression to express and represent Him that He might have a dominion, a kingdom, in which to carry out His eternal economy. Many people think that God had a partial love for the Jews, working for them and doing things for them, and that He did not care for the Gentiles. This is a religious concept; it is not the focus of the divine revelation. The focus of the divine revelation is that the eternal God has a purpose. This purpose is to gain a people as a corporate unit to contain Him, to be one with Him, and to let Him be one with them that they might be the living expression of the invisible God, and that God might have a kingdom on earth to carry out His economy for His glory and to deal with His enemy. This was God’s purpose when He called the children of Israel out of Egypt, making them a chosen and a called people.
为著建造神的子民，
THE NEED OF LEADERSHIP
需要领导
FOR THE BUILDING UP OF GOD’SP EOPLE
4以色列人脱离了埃及，成了这样一班子民在旷野中行走，迈向神的目标。以色列人当时的人数，最少有一、二百万，因为能出去打仗的男丁，就超过六十万人。（民一45～46。）以色列人的人数既然那么多，当然需要被建造，就像今天神的子民需要被建造一样。要把神的子民建造起来，必须要有权柄。用今天的话说，就是必须有领导。我们将会看见，神不仅兴起领导，更建立这个领导。以色列人中间的领导，是个团体的领导，最少由两个人组成：一个是摩西，代表神的管治和君王职分这一面；一个是亚伦，代表神的形像和祭司职分的一面。
4As such a people outside of Egypt, the Israelites were walking in the wilderness toward God’s goal. The children of Israel were at least a few million in number, for the male warriors alone numbered more than six hundred thousand (Num. 1:45-46). Since the number of the Israelites was so great, there was certainly the need, as there is today, for the building up of God’sp eople. For the building up of the people of God, there was, in turn, the need for some authority. Using today’s term, there was the need of leadership. As we shall see, God did not only raise up this leadership— He built it up. The leadership among the children of Israel was a corporate leadership comprising at least two men: Moses, representing the aspect of dominion and kingship, and Aaron, representing the aspect of image and priesthood
祭司职分和君王职分
THE PRIESTHOOD AND THE KINGSHIP
5神的子民要彰显神并代表神，就必须有祭司职分和君王职分。甚至新约圣经也清楚的告诉我们，神在祂的救赎里，使我们成为祭司和君王。（启一5～6，五9～10。）因此，我们有祭司的职分，也在君王的职分里。我们有祭司职分，使我们能彰显神。这是与神的形像有关。君王职分是为著神的管治。神照著祂的形像造人，又派他们管理一切受造之物。（创一26。）这是为著神国度的君王职分。今天在召会中，仍需要祭司职分以彰显神，也需要君王职分以代表神。在要来的千年国里，我们也是彰显神的祭司，和代表神的君王。（启二十6。）不仅如此，在新耶路撒冷里，我们将永远是祭司和君王，（二二3～，）藉著我们的祭司职分彰显祂，并在我们的君王职分里凭祂的管治权代表祂。从创世记一章到启示录末一章，圣经说到神团体子民的这两面，都是前后一贯的。
5In order for God’s people to express God and to represent Him, there must be both the priesthood and the kingship. Even the New Testament tells us clearly that in God’s redemption He has made us priests and kings (Rev. 1:5-6; 5:9-10). Thus, we have the priesthood and we are in the kingship. We have the priesthood so that we may express God. This is related to the image of God. The kingship is for God’s dominion. God created man in His image and gave him dominion overall the creatures (Gen. 1:26). This is the kingship for God’s kingdom. In the church today there is still the need of the priesthood to express God and the kingship to represent God. In the coming millennial kingdom, we shall also be the priests expressing God and the kings representing God (Rev. 20:6). Furthermore, for eternity in the New Jerusalem we shall be priests and kings (Rev. 22:3-5) expressing God through our priesthood and5 representing Him with His dominion in our kingship. From the first chapter of Genesis through the last chapter of Revelation, the Bible is very consistent about these two aspects of God’s corporate people.
领导的建立
THE BUILDING UP OF THE LEADERSHIP
6摩西代表君王职分，亚伦代表祭司职分；他们二人被摆在一起，来为著神的领导。我们曾说过，他们是被兴起来，也是被建造起来的。当摩西在法老的王宫中完成学业后，神并没有即刻立他为首领。反之，当摩西受完教育之后，神将他带到旷野，在那里建立他的领导。摩西生在犹太家庭，因此得知神的事。但是因他还未受过世界的教育，因此神就兴起环境，使他在法老的王宫内，受到最高的教育。（徒七22。）我相信他受的教育，高过一个博士所受的教育。虽然他受过这么好的教育，但他仍不彀资格作首领。摩西在他第一个四十年中，学习认识神并受世上最好的教育。然后他在旷野又花了四十年，为要被建造成为首领。对于亚伦的领导，圣经虽然没有清楚的记载，但在原则上，亚伦也必经历神建造的手。当摩西告诉主，他没有口才，是『拙口笨舌』的时候，（出四10，）主就说，他的哥哥亚伦是个能言的人，要摩西把亚伦『当作口』，亚伦却要把摩西『当作神』。（14，16。）摩西和亚伦必须被建造成为首领以后，才能带领人。
6Moses, representing the kingship, and Aaron, representing the priesthood, were put together for God’s leadership. As we have already mentioned, they were both raised up and built up. God did not take Moses and put him into the leadership immediately after he had completed his education in Pharaoh’sp a lace. No, after Moses had been educated, God brought him into the wilderness where He built up his leadership. Moses was born into a Jewish family and thus received the knowledge concerning God. Since he did not have a worldly education, God raised up the circumstances to enable him to receive the highest education in Pharaoh’sp a lace (Acts 7:22). I believe that his education was higher than that of a Ph.D. Although he was so well educated, he was still not qualified to be the leader. During his first forty years, Moses learned of God and gained the world’s best education. After that, he had to spend another forty years in the wilderness in order to be built up as a leader. The Bible does not afford us a clear record regarding the leadership of Aaron, but, in principle, Aaron must have also been under God’s building hand. When Moses told the Lord that he was not eloquent but was “slow of speech, and of a slow tongue” (Exo. 4:10), the Lord said that Aaron, his brother, who could speak well, would be unto Moses “instead of a mouth” and that Moses would “be to him instead of God” (Exo. 4:14, 16). Only after Moses and Aaron had been built up as leaders were they able to take the lead
在旷野中的背叛
THE REBELLION IN THE WILDERNESS
7对以色列人来说，旷野的旅程是个试验。当主打发摩西到以色列人中间，祂告诉摩西要这样替祂说：『我…要将你们从埃及的困苦中领出来，往…流奶与蜜之地。』（三17。）这是很好的应许。以色列人从埃及地被拯救出来，原该进入流奶与蜜之地。但因著他们的不信（记载于民数记十四章），他们就不能进入。最后在民数记十六章，这些背叛的人为著不能进入美地，不仅不怪自己的不信，反而责怪摩西和亚伦。他们说，『你将我们从流奶与蜜之地领上来，要在旷野杀我们，这岂为小事，你还要自立为王辖管我们么？并且你没有将我们领到流奶与蜜之地。』（13～14。）十七章十节称这些悖逆的人为『背叛之子』。这些背叛之子似乎对摩西和亚伦说，『你们应许带我们进入流奶与蜜之地，但你们并没有作到。岂不知你们带我们离开之地，原是流奶与蜜之地么？你们所应许的，并没有兑现。』这些背叛之子，竟然说埃及是流奶与蜜之地，这是何等的悖逆！
7The journey through the wilderness was a test to the Israelites. When the Lord sent Moses to the children of Israel, He told him to speak to the people, saying on His behalf, “I will bring you up out of the affliction of Egypt unto...a land flowing with milk and honey” (Exo. 3:17). This was a good promise. The children of Israel were delivered out of the land of Egypt and they should have entered into the land of milk and honey. But due to their unbelief, which is recorded in Numbers 14, they could not enter in. Eventually, in Numbers 16, the rebels blamed Moses and Aaron, and not their own unbelief, for their not entering into the good land. The rebellious ones said, “Is it a small thing that thou has brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey” (Num. 16:13-14). Numbers 17:10 refers to these rebellious ones as “the rebels.” The Hebrew word rendered rebels means “sons of rebellion.” These sons of rebellion seemed to be saying to Moses and Aaron, “You promised to bring us into a land flowing with milk and honey, but you have not done it. Don’ty ou know that the land out of which you brought us was a land of milk and honey? You have not fulfilled your promise.” These sons of rebellion even said that Egypt was the land of milk and honey. What rebellion!
8这些背叛者是谁？第一个是可拉。可拉是利未人，（十六1，）自认与摩西、亚伦一样，因他们也是利未人。可拉或许心里说，『你们二人是利未人，我呢？我不也是利未人么？为甚么只有你们能作头，而我无分？』其他两个背叛者是大坍和亚比兰，他们是雅各长子流便的后裔。他们自认是有长子名分的支派，可能说，『你们利未人只居第三位，我们却是雅各长子流便的子孙，我们是居第一的。你们既然在我们之后，为甚么只有你们二人才能领头？』最后，他们都对摩西和亚伦说，『你们擅自专权，全会众既都是圣洁的，耶和华也在他们中间，你们为甚么自高超过耶和华的会众呢？』（3。）这就是在背叛者里面，那种狡猾、属鬼魔的争论和责难。我们在此看见何等反叛的根！
8Who were these rebels? The first was Korah. Korah, who was a Levite (Num. 16:1), considered himself to be the same as Moses and Aaron, who also were Levites. Korah might have said within himself, “You two are Levites. How about me? Am I not also a Levite? Why must you take the lead, while I have no share in it?” Two of the other rebels were Dathan and Abiram, descendants of Reuben, the first son of Jacob. Considering themselves to be the tribe of the birthright, they might have said, “You Levites are number three, but we, the sons of Reuben, the first son of Jacob, are number one. Since you came after us, why should only the two of you take the lead?” Eventually, they all said to Moses and Aaron, “Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore lift ye up yourselves above the congregation of the Lord?” (Lev. 16:3). This was the subtle, devilish argument and condemnation within those rebels. What a rebellious root we see here
没有动怒
NO LOSS OF TEMPER
9那时摩西和亚伦不是年轻人。二人都必定在一百岁左右。根据摩西所写的诗篇九十篇，人一生的年日是七十岁，若是强壮可到八十岁。因此，照摩西自己所写的，他应该是已死的人。但他在已死的年岁之后，仍然事奉神，而亚伦比摩西更老。年纪这么大有甚么好处？好处在于他们不轻易动怒。民数记十六章的背叛是严重又可怕的，但是摩西并没有因此动怒。当那些叛徒聚集攻击摩西和亚伦时，摩西只『俯伏在地』。（4。）在下一篇信息我们要看见，神就进来审判这次的背叛。
9Moses and Aaron were not young men. Both of them must have been about a hundred years of age. According to Psalm 90, which was written by Moses, the span of a human life is seventy years. If one’s heal this good, he might live to be eighty years of age. Hence, according to Moses’ own writing, he should have been dead. But he was serving God after the age of death, and Aaron was even older than he. What was the good of their being so aged? The fact that it was not easy for them to lose their temper. The rebellion in Numbers 16 was serious and terrible, but it did not cause Moses to lose his temper. When the rebels gathered themselves together against Moses and Aaron, Moses “fell upon his face” (Num. 16:4). As we shall see in the next message, God came in to judge this rebellion.
10正确领导的表白神在民数记十七章似乎对摩西说，『那些背叛之子，为著领导而攻击你们。你去告诉他们，我要作一些事表白这领导，叫他们看见谁是真正的首领，使他们闭口无言。』主在二节对摩西说，『你晓谕以色列人，从他们手下取杖，每支派一根；从他们所有的首领，按著支派，共取十二根；你要将各人的名字写在各人的杖上。』杖就是一根已死的枯木，性质是死的木料。杖的功用是甚么？是用以管治别人。杖与竿不同，竿是为著帮助和扶持软弱、残废，连站立和走路都有困难的人。但杖不是为著支撑用的，乃是用来管理和责打。根据箴言，父亲应用杖管教他的孩子。（二三13～14。）我们的神很有智慧，祂有最好的方法表白祂所设立的领导。祂不与他们争论。相反的，祂似乎是说，『你们既然争论谁该带头，就要把你们的杖带来，存放在法柜前。你们以为自己有杖，能管理别人；又认为摩西和亚伦擅自专权。你们说，众人既都是神的百姓，就都有同样的权柄。你们有权柄么？每一支派都有一根杖，把你们的杖带来放在我的见证前，经过一夜后，看有甚么事情发生。』主在民数记十七章五节说，『后来我所拣选的那人，他的杖必发芽，这样我必使以色列人向你们所发的怨言止息，不再达到我耳中。』
10THE VINDICATION OF THE PROPER LEADERSHIP In Numbers 1 7 God seemed to be saying to Moses, “Those sons of rebellion were fighting with you over the leadership. Tell them that I shall do something to vindicate the leadership. I shall show them who the real leaders are, and their mouths will be shut.” In Numbers 17:2 the Lord said to Moses, “Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man’s name upon his rod.” A rod is a piece of dead and dried-up wood. Its nature is that of dead wood. What is the function of a rod? It is to rule over others. A rod is different from a staff. A staff is for helping and supporting those who are weak and crippled and who have difficulty standing or walking. But a rod is not for supporting; it is for ruling and beating. According to the book of Proverbs, a father must use a rod to discipline his children (Prov. 23:13-14). Our God is very wise, and He had the best way to vindicate the leadership. God did not argue. Rather, He seemed to say, “Since you have been arguing about the leadership, I ask you to bring your rods in before the testimony. You thought that you had the rods and could rule over others, and that Moses and Aaron assumed too much. You said that since you are all the people of God you all have the same authority. Do you have authority? Every tribe has a rod. Bring your rods to Me and put them in front of My testimony for a night, and let us see what will come out.” In Numbers 17:5 the Lord said, “And it shall come to pass, that the man’sr od, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you.”
11十二根杖放在见证的帐幕内，在耶和华面前。（7。）八节说，『第二天摩西进法柜的、帐幕去，谁知，利未族亚伦的杖已经发了芽，生了花苞，开了花，结了熟杏。』这表征真正的领导，真正的权柄，是在发芽的生命里。这生命不仅发芽开花，也结果子，使我们能𫗪养别人，而不是责打他们。虽然杖是为管理用的，但这管理却是为著𫗪养，不是为著责打。神子民中的领导与外那人中的领导不同。外邦的君王，都是用他们的杖管辖。在外邦首领中，从未用杖作𫗪养之用，因为他们的杖都不是活的，每一根杖都不过是死木而已。只有神子民中间正确领导的杖，才有复活的生命，能以发芽，并结果子𫗪养人。
11Twelve rods were laid up before the Lord in the tabernacle of witness (Num. 17:7). Numbers 17:8 says, “It came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds.” This signifies that the real leadership, the real authority, is in the budding life. This life not only buds and blossoms; it yields fruit that we might feed others, not that we might beat them. Although the rod is for ruling, this ruling is for feeding, not for beating. The leadership among God’sp eople is different from that found among the Gentiles. All the Gentile kings use their rods for ruling. No rod among the Gentile leaders is useful for feeding, because none of their rods is living. Every rod is just a piece of dead wood. Only with the proper leadership among God’sp eople is there a rod budding with resurrection life and yielding fruit to nourish others
12杏树是一年最早开花的树，大约在一月或二月就开花。杏子也是果树中先熟的果子。这表征复活。因此，发芽、开花、结果的杖，表征基督复活的生命。神儿女中间的领导，必须是基督自己作复活的生命，发芽开花，结出熟杏，来𫗪养神的子民。
12The almond tree is the first tree in the year to blossom, blossoming in either January or February. The first fruit which comes out of a tree is the almond. This signifies resurrection. Hence, the budding, blossoming, fruit-yielding rod signifies the resurrection life of Christ. The leadership among God’s children must be Christ Himself as the resurrection life which buds, blossoms, and bears almonds to feed God’sp eople
好为首的雄心
AMBITION FOR LEADERSHIP
13有人也许说，『我不是长老，我也不想在神儿女中作首领。我只要自由自在，不受这类事的搅扰。』你虽然这样说，我却信不来，因为每一个人都喜欢作首领。你说不喜欢领头，乃是说谎。在你深处，你喜欢为首。安排事奉小组的时候，你喜欢作第一，不愿意排在末后。姊妹们或许说，『我们是姊妹，不在乎作带头人。』姊妹们，不要这样说。假如把五位姊妹编成司琴服事小组。小组中每个姊妹都会留意，她的名字排在第几。排在第五的姊妹听见自己的名字排在末后，可能会十分受搅扰，甚至一周不能祷告。她或许说，『即使不把我排在第一，至少也该排在第三，但是我甚至不是第四。我得救十五年了，为甚么要把我排到最末后？长老们是作甚么的？他们难道没有一点见识？』这就是好为首的雄心。
13Some may say, “I am not an elder and I don’t want to be a leader among the Lord’s children. I want to be free, take it easy, and not be bothered by this kind of thing.” Although you may say this, I do not believe it, for everyone likes to be a leader. If you say that you do not like to be a leader, you are a liar. Deep within, you enjoy being a leader. When the service groups are arranged, you like to be number one. You do not want to be the last. The sisters may say, “ As females, we don’t care for the leadership.” Sisters, do not say this. Suppose a piano service group is formed which includes five sisters. Every sister on the group will be concerned about the order in which the names are mentioned. When the fifth sister hears that her name is mentioned last, she may be so bothered that she will be unable to pray for a week. She may say, “If I can’t be the first, I should at least be the third, but I’m not even the fourth. I have been saved for over fifteen years. Why should I be the last? What have the elders done? Don’tt hey have any discernment?” This is the ambition for leadership
14为著有这样的雄心，我感谢主。这是好的雄心，比要作美国总统的雄心好得多。基督徒有这样的雄心是好的。我们若没有雄心，就像椅子和凳子一样，神就不能在我们身上作甚么。因著我们有这样的雄心，神就能在我们身上作事。大概只有那些上了年纪的人，不再有甚么雄心。将近八十岁的弟兄，或许不再有甚么雄心；但青年的弟兄，可能想要作今日的使徒保罗。我鼓励所有的青年人都像这样。如果所有青年人都盼望成为今日的彼得或保罗，我会非常快乐。的经历上，亚伯拉罕、以撒、雅各加上约瑟，乃是一个完整之人的各方面。照样，我们也不该把可拉和摩西分开。我们的性情里有与摩西同样的雄心。摩西四十岁时，有雄心要带头拯救神的百姓，脱离埃及王的暴虐。（徒七23～27。）然而，在摩西里面也有可拉、大坍、亚比兰背叛的元素。青年弟兄们，我知道你们里面有摩西积极的性情，也有可拉背叛的性情。甚至更不好的，有大坍、亚比兰消极的元素在你们里面。在下一篇信息里，我们要看见神审判了背叛的天性，使积极的元素，就是复活生命的元素复活。
14I thank the Lord for this ambition. It is a good ambition, far better than the ambition to be the President of the United States. It is good that Christians have such ambition. If we had no ambition, we would be like chairs and benches, and God could do nothing with us. But because we are so ambitious, God can do something with us. Probably only those who are aged are no longer ambitious. A brother who is close to eighty years of age may have no ambition, but a young man may desire to be today’s Apostle Paul. I encourage all the young people to be like this. I would be happy if all the young people would desire to be today’s Peter or Paul. Isaac, and Jacob plus Joseph are aspects of one complete person in the experience of life. In like manner, we should not consider Korah as being separate from Moses. In our nature, we have the same ambition Moses had. When Moses was forty, he was ambitious to take the lead to rescue God’sp eople from the tyranny of the Egyptian king (Acts 7:23-27). However, in Moses there was also the rebellious element of Korah, Dathan, and Abiram. Young brothers, I know that you have both the positive nature of Moses and the rebellious nature of Korah within you. Even worse, the negative elements of Dathan and Abiram are also in you. In the following message, we shall see that God has judged the rebellious nature and resurrected the positive element, the element of resurrection life.
15你若尚未得救，你在神子民中就不会有雄心。在召会生活中，你为甚么很有雄心？乃是因为你爱主。你若不爱主，并且没有雄心，你就像街上的人一样，无目标的游荡，丝毫没有雄心要为神作甚么。但今天，你成了召会中爱主的人，你满怀雄心大志，盼望有一天有资格领导。这是好的雄心，但必须经过复活。我们也必须知道，可拉、大坍、亚比兰、以及一切背叛的元素，也在我们里面。一面我们有雄心为著神的目标，但一面我们也是背叛的。对这事我很清楚，因为我自己身上也生过这个病。
15If you had never been saved, you would have no ambition among God’sp eople. Why are you so ambitious in the church life? Simply because you love the Lord. If you did not love the Lord and if you had no ambition, you would be like the street people, wandering about aimlessly, having no ambition to be anything for God. But today, as those who are in the church loving the Lord, you are ambitious and expect that one day you will be qualified for the leadership. This is a good ambition, yet it must be resurrected. But we must also realize that within us we also have Korah, Dathan, Abiram, and all the rebellious elements. At the same time that we are ambitious for God’s goal, we are also rebellious. I understand this very well because I have been sick of this disease myself
魂反叛灵
THE REBELLION OF THE SOUL AGAINST THE SPIRIT
16我们里面的背叛不仅抗拒别的首领，许多时候，我们的魂反叛我们的灵。我们的心思常说，『灵阿，我为甚么不能事奉神？我这心思为甚么不能为神作事？』你里面岂非有过这样的不服？许多时候，我的魂反叛我的灵，说，『灵阿，这事我不同意。我比你精明能干。你是李常受的一部分，我这魂难道不也是么？我们不都是神的儿女么？你这个灵为甚么擅自专权？』许多时候，在尽功用时，我们以反叛的方式使用我们的魂，为要表示我们的魂也能为神作事，并表示我们天然的人不需运用灵，也能事奉神。这是一种的背叛。
16Not only is there within us the rebellion against other leaders, but many times our soul rebels against our spirit. Often our mind says, “Spirit, why cannot I serve God? Why cannot I, the mind, do something for God?” Have you not had this kind of rebellion within you? Many times my soul has rebelled against my spirit, saying, “Spirit, I don’t agree with this. I am smarter than you are and I can do a great deal. You are a part of Witness Lee. Am I, the soul, not also a part of Witness Lee? Are we not all the children of God? Why do you, the spirit, take so much upon you?” Many times in functioning we have used our soul in a rebellious way to show that our soul can do something for God and that we, the natural man, can do some service for God without exercising our spirit. This is a type of rebellion
17我们里面的雄心和背叛不要把民数记十六章中的以色列人看作是彼此分开的。我们要把他们看为一个集体的人，一个团体的人，其中包括摩西、亚伦、可拉、大坍和亚比兰。摩西、亚伦、可拉、大坍和亚比兰，都在我们里面。雄心和背叛都在我们里面。有时我们对自己也不禁发笑，因为我们一面有雄心为著神，一面却又那样的背叛。我相信我们每个人，都曾同时经历到雄心和背叛。除非你对神无心，否则你就会有这样的经历。你一开始有心为神，就发现雄心和背叛同时存在你里面。第一个背叛就是魂，也就是心思，背叛你自己的灵。第二个背叛，就是背叛在你之上或在你之前的人。
17THE AMBITION AND REBELLION WITHIN US Do not consider the children of Israel in Numbers 16 as being separate from one another. We must look at them as a collective person, a corporate person, who includes Moses, Aaron, Korah, Dathan, and Abiram. Within us, there are both Moses and Aaron and Korah, Dathan, and Abiram. Both ambition and rebellion are in our being. Sometimes we cannot help laughing at ourselves, for we are so ambitious for God, yet we are so rebellious. I believe that everyone of us has experienced being ambitious and rebellious at the same time. Unless you have no heart for God, you have experienced this. As soon as you began to have a heart for God, you found that both ambition and rebellion were within you. The first rebellion is the rebellion of the soul, the mind, against your own spirit. The second rebellion is your rebellion against those who are over you or before you.
18你或许不承认这事，但这背叛就在你里面。你可能说，『某某弟兄，我爱你，我愿意服从你。』但就在你口中说服从某某弟兄时，在你深处是背叛的，你对自己说，『某某弟兄，你太擅自专权了。你太过分了！在某些方面，你还不如我有资格。有一天神要表白我的资格。』这就是在你里面的背叛。
18Although you may not admit it, this rebellion is in you. You may say, “Brother So-and-So, I love you and I submit myself to you.” But while you are saying with your lips that you submit to Brother So-and-So, deep within you are rebellious, saying to yourself, “Brother So-and-So, you have taken too much upon you. You are altogether too much! In some aspects you are not as qualified as I am. One day my qualifications will be vindicated by God.” This is the rebellion within you
审判和表白
JUDGMENT AND VINDICATION
19为著我们里面的雄心大志感谢神，而就消极的意义说，也为著背叛感谢祂。民数记十六章的背叛，带来神的审判和表白。首先，神审判了背叛者。主审判背叛的元素后，吩咐把背叛者的铜香炉锤成片子，用以包坛，给以色列人作记号。（36～40。）然后，神吩咐摩西取十二根杖，放在祂的见证前；这不是为审判，乃是为表白。从这表白中，就有发芽的杖出来。以后，神又吩咐摩西，把亚伦的杖放在法柜前，『给这些背叛之子留作记号。』（十七10。）因此，这里有两个记号：受神审判后而有的包坛铜片，以及因著神表白而有存在见证前的发芽的杖。
19Thank God for ambition and, in a negative sense, thank God for rebellion. The rebellion in Numbers 16 brought in God’s judgment and vindication. Firstly, God judged the rebels. After judging the rebellious element, the Lord commanded that the brass censers of the rebellious ones be made into plates for the covering of the altar as a sign to the children of Israel (Num. 16:36-40). After this, God told Moses to have twelve rods laid before His testimony. This was not for judgment; it was for vindication. Out of this vindication, the budding rod came forth. God then told Moses to bring Aaron’sr od before the testimony “to be kept for a sign against the rebels” (Num. 17:10). Hence, there were two signs—the brass plates covering the altar, which came as a result of God’s judgment, and the budding rod before the testimony, which came through God’s vindication
20雄心与背叛都在我们里面。我们都有这二者，因为我们是真以色列人。在以色列人中间及里面，有雄心也有背叛。首先，神审判并烧灭了背叛的元素。审判过后，神就来表白。审判和表白的结果，就产生两个记号─一个在外院子的祭坛，另一个在至圣所的约柜里。这两个记号指明，我们天然、背叛的性情必须受审判并烧灭，而我们复活的雄心必须经过表白，使其发芽、开花并结果。这样，我们才有正确的领导。
20Ambition and rebellion are both within us. We all have them, for we are the real Israel. Among and within the Israelites there were both ambition and rebellion. Firstly, God judged and burned the rebellious element. This judgment was then followed by God’s vindication. As a result of this judgment and vindication, two signs came forth — one at the altar in the outer court and the other in the ark in the Holy of Holies. These signs indicate that our natural, rebellious nature must be judged and burned, and that resurrected ambition must be vindicated, and made to bud, blossom, and yield fruit. In this way we have the proper leadership.
21在至圣所的约柜里，我们经历基督作真正的领导。关于这个领导有两方面：第一，必须把天然、背叛的元素烧在祭坛上。第二，在至圣所里，一切经过重生而进到我们里面的，以及一切属于复活生命的，都必须使其更丰富、更刚强，并且发芽、开花、结出熟杏。在此才有真正的领导。
21In the ark in the Holy of Holies we experience Christ as the real leadership. Concerning the leadership, there are two aspects. The first is that the natural, rebellious element must be burned on the altar. The second is that in the Holy of Holies whatever has been regenerated into us and whatever belongs to the resurrected life must be enriched, strengthened, and made to bud, blossom, and bear almonds. Here is real leadership
每一肢体像领头者一样，
EVERY MEMBER, LIKE THE LEADER
都是事奉的人
BEING A SERVING ONE
22神子民中领头的人，乃是事奉的人。虽然你不是长老，也不是事奉小组的带领人，但你仍然是事奉的人。按原则说，在事奉主的事上，你与领头的人是一样的。召会中每个肢体都是事奉的人。神的建造乃在于这些事奉的人。你这事奉的人，里面有背叛的元素，必须在祭坛上受审判并焚烧，在宇宙间作一个记号，表明你天然的人已经经过对付。同时，在你里面还有另一个元素，就是重生的元素，生命的元素，也就是基督自己作复活的生命。当你进入至圣所的约柜，摸著基督作复活的生命时，这元素就会成为你的领导，并要发芽、开花、结出熟杏，使人得著滋养。甚至最年轻的弟兄姊妹们，也都是事奉的人。但他们背叛的天性，必须经过焚烧、对付和审判，并且他们里面复活的生命，也必须发芽、开花，结出熟杏，好𫗪养别人。最年轻的弟兄姊妹们，同时也有雄心和背叛在他们里面。甚至他们也曾批评长老。
22A leader among the Lord’sp eople is a serving one. Although you may not be an elder or the leader of a service group, you are still a serving one. In principle, you are the same as a leader in the Lord’s service. Every member of the church is a serving one. God’s building depends upon the serving ones. As a serving one, there is in you the rebellious element which must be judged and burned on the altar as a sign to the universe that your natural man has been dealt with. But there is also another element within you— the regenerated element, the life element which is Christ Himself as the resurrection life. When you get into the ark in the Holy of Holies and touch Christ as the resurrection life, this element will become your leadership. It will bud, blossom, and yield almonds for the nourishment of others. Even the youngest brothers and sisters are serving ones. But their rebellious nature must also be burned, dealt with, and judged, and the resurrection life within them must bud, blossom, and yield almonds to feed others. Even within the youngest brothers and sisters are both ambition and rebellion. Even they have criticized the elders
23为著我们正确的雄心，我们赞美主。然而，我们必须承认我们也有背叛的元素。只要雄心和背叛这两样东西仍在我们里面交战，建造就无法进行。因此，必须要审判背叛，并表白雄心。我们里面基督的元素，必须得著表白、加强、丰富、拔高，使其能发芽、开花、结出熟杏。背叛要受审判，雄心要受表白。我们的确有这样正确的雄心。当我们走在从祭坛通往发芽的杖这条路上时，背叛必须被消除，而积极的雄心必须得释放。然后我们就有正确的领导和正确的事奉，把神的子民建造起来。神的建造乃在于发芽的杖，而这杖惟有在至圣所的约柜里才能经历到。因此，我们必须前来进入至圣所，享受这一位基督，祂乃是神独一见证的柜。
23Praise the Lord for our proper ambition. Nevertheless, we must recognize that we also have the rebellious element. As long as these two things, the ambition and the rebellion, are fighting within us, the building can never go on. Thus, there is the need to judge the rebellion and to vindicate the ambition. The element of Christ within us must be vindicated, strengthened, enriched, uplifted, and made to bud, blossom, and yield almonds. The judgment is upon the rebellion, and the vindication is upon the ambition. We do have such a proper ambition. As we walk the path from the altar to the budding rod, the rebellion must be eliminated and the positive ambition must be released. Then we shall have the proper leadership and the proper service which are for the building up of God’sp eople. God’s building depends upon this budding rod, which can only be experienced within the ark in the Holy of Holies. For this, we must come forward to enter the Holy of Holies and enjoy the very Christ who is the unique ark of God’s testimony.