二 红母牛，除污秽之水的主要成分，表征救赎的基督—民十九2、9： |
Ｂ The red heifer, the principal component of the water for impurity, signifies the redeeming Christ (Num. 19:2, 9): |
１ 红色表征罪之肉体的样式，为着外在担负人的罪。 |
１ The color red signifies the likeness of the flesh of sin, which is for the bearing of man's sin outwardly. |
２ 母牛没有残疾，表征基督虽然是在罪之肉体的样式里，却没有罪的性情；母牛是无残疾的，指明基督是完全的。 |
２ The heifer being without defect signifies that although Christ was in the likeness of the flesh of sin, He did not have the sinful nature; that the heifer was without blemish indicates that Christ was perfect. |
３ 母牛未曾负轭，表征基督从未被任何人使用，特别是未被神的仇敌撒但使用，或为着他被使用。 |
３ The heifer having never been under a yoke signifies that Christ was never used by anyone, especially by or for God's enemy, Satan. |
４ 正如红母牛一样，基督也是在营外，就是在耶路撒冷城外的一座小山—加略山—被钉十字架的—3节，来十三12~13，太二七33。 |
４ Like the red heifer, Christ was crucified outside the camp, on Calvary, a small mount outside the city of Jerusalem (v. 3; Heb. 13:12-13; Matt. 27:33). |
５ “祭司要把香柏木、牛膝草、朱红色线，都丢在烧牛的火中”—民十九6： |
５ "The priest shall take cedar wood and hyssop and scarlet strands, and cast them into the midst of the burning of the heifer" (Num. 19:6): |
ａ 香柏木表征基督尊贵的人性，牛膝草表征基督卑微的人性，朱红色表征救赎最高的意义。 |
ａ Cedar wood signifies Christ in His dignified humanity, hyssop signifies Christ in His humbled humanity, and scarlet signifies redemption in its highest significance. |
ｂ 尊高的基督与卑微的基督，在祂的救赎里，乃是除污秽之水的组成元素—9节。 |
ｂ The high and dignified Christ and the lowly and humbled Christ in His redemption were elements for the composition of the water for impurity (v. 9). |
６ 民数记十九章九节说，“要有一个洁净的人收起母牛灰，放在营外洁净的地方，为以色列人会众留着，用以作除污秽的水；这是赎罪祭”： |
６ Numbers 19:9 says, "A man who is clean shall gather up the ashes of the heifer and place them outside the camp in a clean place, and it shall be kept for the assembly of the children of Israel as water for impurity; it is a sin offering": |
ａ 灰表征基督被减为无有（可九12）；这灰要留作除污秽的水，为着洁净罪，或作赎罪祭。 |
ａ Ashes signify Christ reduced to nothing (Mark 9:12); these ashes were kept for the water for impurity; it was a purification of sin, or a sin offering. |
ｂ 民数记十九章的污秽，乃是指死，遍布在以色列人中间（十六49）；因此需要除污秽的水。 |
ｂ The impurity in Numbers 19 refers to death, which became prevailing among the children of Israel (16:49); thus, there was the need for the water for impurity. |
７ “要为这不洁净的人拿些赎罪祭烧成的灰，放在器皿里，倒上活水”—十九17： |
７ "For the unclean they shall take of the ashes of the burning of the sin offering, and running water shall be added to them in a vessel" (19:17): |
ａ 唯有基督救赎的工作，借着祂尊高而卑微的人性，凭祂的死和祂复活的灵（17），才能医治并洁净整个局面，除去死的不洁。 |
ａ Only the working of Christ's redemption, through His dignified and humbled humanity, with His death and the Spirit of His resurrection (v. 17), could heal and cleanse the situation from the uncleanness of death. |
ｂ 这里的活水（流动的水）表征在基督复活里的圣灵；在除污秽的水里，有基督救赎的效能，连同祂复活之灵洗净的能力。 |
ｂ The living (running) water here signifies the Holy Spirit in the resurrection of Christ; in the water for impurity, there is the efficacy of Christ's redemption with the washing power of the Spirit of His resurrection. |
晨兴喂养
民十九2 耶和华所吩咐律法中的律例，乃是这样说，你要告诉以色列人，把一只纯全无残疾，未曾负轭的红母牛牵到你这里来。 9 要有一个洁净的人收起母牛灰，放在营外洁净的地方，为以色列人会众留着，用以作除污秽的水；这是赎罪祭。 母牛，除污秽之水的主要成分（民十九9），表征救赎的基督。红色表征罪之肉体的样式，为着外在担负人的罪。母牛没有残疾，表征基督虽然是在罪之肉体的样式里，却没有罪的性情（罗八3与注3）。母牛是纯全的，指明基督是完全的（见出十二6注1一段）。母牛未曾负轭，表征基督从未被任何人使用，特别是未被神的仇敌撒但使用，或为着他被使用（参5与注1）（圣经恢复本，民十九2注1）。 〔正如红母牛一样，〕基督〔也〕是在营外（来十三12~13），就是在耶路撒冷城外的一座小山—加略山（太二七33与注），被钉十字架的（民十九3注1）。 |
Num. 19:2 This is the statute of the law which Jehovah has commanded, saying, Tell the children of Israel to bring you a red heifer without defect, in which is no blemish and upon which a yoke has never come. 9 And a man who is clean shall gather up the ashes of the heifer and place them outside the camp in a clean place, and it shall be kept for the assembly of the children of Israel as water for impurity; it is a sin offering. The heifer, the principal component of the water for impurity (Num. 19:9), signifies the redeeming Christ. The color red signifies the likeness of the flesh of sin, which is for the bearing of man's sin outwardly. The heifer being without defect signifies that although Christ was in the likeness of the flesh of sin, He did not have the sinful nature (Rom. 8:3 and footnote 3). That the heifer was without blemish indicates that Christ was perfect....The heifer having never been under a yoke signifies that Christ was never used by anyone, especially by or for God's enemy, Satan (cf. Exo. 12:5 and footnote 1). (Num. 19:2, footnote 1) Christ was crucified outside the camp (Heb. 13:12-13), on Calvary, a small mount outside the city of Jerusalem (Matt. 27:33 and footnote). (Num. 19:3, footnote 1) |
信息选读
香柏木表征基督尊贵的人性，牛膝草表征基督卑微的人性，朱红色表征救赎最高的意义（见利十四4注3）。尊高的基督与卑微的基督，在祂的救赎里，乃是除污秽之水的组成元素（民十九9）（圣经恢复本，民十九6注1）。 民数记十九章的污秽，不是指罪，乃是指死（11、13~16）。死出自罪，罪是死的根（罗五12）。由于背叛的罪（民十一~十四，十六），死遍布在以色列人中间（49）。因此需要除污秽的水。唯有基督救赎的工作，借着祂尊高而卑微的人性，凭祂的死和祂复活的灵（十九17与注），才能医治并洁净整个局面，除去死的不洁（民十九9注2）。 十七节里的活水表征在基督复活里的圣灵（约七37~39与38注2、39注1）。在除污秽的水里，有基督救赎的效能，连同祂复活之灵洗净的能力（民十九17注1）。 灰表征基督被减为无有（可九12）。这灰要留作除污秽的水，为着洁净罪，或作赎罪祭（民十九9注1）。 民数记十九章九节里的灰是红母牛烧过之后所存留下来的，表征主救赎的死在复活里的功效是永远不改变的。这个永远的功效是祂死而复活留下的；换句话说，主的救赎有永远的功效乃是在祂的复活里（参罗四25）。……母牛的灰放在营外洁净的地方，表征主救赎的功效留在罪人所在的地方。另一面，要将赎罪的血带到会幕前，表征主的救赎在神面前的功效。……活水预表圣灵。我们这些神的子民，何时沾染了污秽，就要让圣灵调着主耶稣救赎永远的功效应用在我们身上，好除去我们的污秽。这就如同约壹一章七节所说，“但我们若在光中行，如同神在光中，就彼此有交通，祂儿子耶稣的血也洗净我们一切的罪。”这意思是，我们若发现自己有罪，就当取用主耶稣的血洗净我们的罪，好恢复我们和神之间的交通（民数记概论下册，第二十四篇—中文尚未出书）。 |
In Numbers 19:6 cedar wood signifies Christ in His dignified humanity, hyssop signifies Christ in His humbled humanity, and scarlet signifies redemption in its highest significance....The high and dignified Christ and the lowly and humbled Christ in His redemption were elements for the composition of the water for impurity (v. 9). (Num. 19:6, footnote 1) The impurity in Numbers 19 does not refer to sin but to death (vv. 11, 13-16). Death issues from sin, and sin is the root of death (Rom. 5:12). From the sin of rebellion (Num. 11—14 and 16), death became prevailing among the children of Israel (16:49). Thus, there was the need for the water for impurity. Only the working of Christ's redemption, through His dignified and humbled humanity, with His death and the Spirit of His resurrection (19:17 and footnote), could heal and cleanse the situation from the uncleanness of death. (Num. 19:9, footnote 2) The living water in Numbers 19:17 signifies the Holy Spirit in the resurrection of Christ....In the water for impurity, there is the efficacy of Christ's redemption with the washing power of the Spirit of His resurrection. (Num. 19:17, footnote 1) Ashes signify Christ reduced to nothing (Mark 9:12). These ashes were kept for the water for impurity; it was a purification of sin, or a sin offering. (Num. 19:9, footnote 1) In verse 9 the ashes refer to the remains of the red heifer, signifying that the Lord's redeeming death in resurrection is eternally efficacious. This eternal efficacy is what remains after the Lord's death and resurrection; in other words, the eternal efficacy of the Lord's redemption is in His resurrection (cf. Rom. 4:25). The ashes of the heifer being placed outside the camp in a clean place [Num. 19:9] signifies that the efficacy of the Lord's redemption remains in the place of sinners, whereas the redeeming blood being brought to the front of the Tent of Meeting signifies the efficacy of the Lord's redemption before God. The running water typifies the Holy Spirit. Whenever we, the people of God, are defiled, we need to allow the Holy Spirit, who is compounded with the eternal efficacy of the Lord's redemption, to be applied to us in order to remove our uncleanness. This corresponds to 1 John 1:7, which says, "If we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from every sin." This means that if we realize that we have sinned, we should take the blood of the Lord Jesus in order to wash away our sins for the purpose of restoring the fellowship between God and us. (CWWL, 1960, vol. 1, "Synopsis of Numbers," p. 295) Further Reading: CWWL, 1960, vol. 1, "Synopsis of Numbers," ch. 24 |