诗歌：大本155首

读经：民九15~23，出三三14，路二四25~27、44~49，林前十6、11，罗十五4，提前一3~4、18，六3

　　出三三14　耶和华说，我的同在必和你同去，我必使你得安息。

　　民九15　　立起帐幕的那日，有云彩遮盖帐幕，……从晚上到早晨，……形状如火。

　　22　　云彩住留在帐幕上，……以色列人就住营不起行；但云彩收上去的时候，他们就起行。

　　要……陈明出埃及记、利未记和民数记中，关于神对祂所拣选并救赎之人的经纶这神圣启示的要略，我们可以用四句标语来概述这要略的重点：“从堕落的辖制中被买来、得救赎、蒙拯救”；“享受基督，领受启示，在三一神里被建造起来”；“编组成为祭司军队，为神争战，与神一同前行”；以及“被神据有，以据有包罗万有的基督作美地”。这些标语结合了旧约的预表，和这预表在新约里的应验。……我们可以说，新约隐于旧约，旧约显于新约（民数记生命读经，四三○页）。

　　Exo. 33:14 And He said, My presence shall go with you, and I will give you rest.

　　Num. 9:15 And on the day that the tabernacle was set up, the cloud covered the tabernacle…; and in the evening it was like the appearance of fire…until morning.

　　22 [When]…the cloud extended its time over the tabernacle…, the children of Israel remained encamped…; but when it was taken up, they set out.

　　[In presenting] a vital sketch of the divine revelation in the books of Exodus, Leviticus, and Numbers concerning God's economy with His chosen and redeemed people, we may use four slogans to summarize certain crucial aspects of this sketch:”Purchased, redeemed, and saved from the bondage of the fall”;”Enjoying Christ, receiving revelation, and being built up in the Triune God”;”Formed into a priestly army to fight for God and to journey with God”; and”Possessed by God to possess the all-inclusive Christ as the good land.” These slogans are a mingling of Old Testament typology and the fulfillment of this typology in the New Testament…. We may say that the New Testament is hidden in the Old Testament and that the Old Testament is manifested in the New Testament. (Life-study of Numbers, p. 345)

　　这四句标语可应用在旧约和新约的圣徒身上。圣徒已经从堕落的辖制被拣选、得救赎并蒙拯救。旧约的圣徒从埃及的辖制蒙拯救，我们也已经从撒但的辖制蒙拯救。我们已经蒙拯救，现今正在享受基督。我们也像西乃山下的以色列人一样，领受了神圣的启示，并且正与经过过程的三一神同被建造。我们正与作父具体化身的子和作子实化的灵同被建造。不仅如此，我们正被组成祭司军队。……这祭司军队为神争战，并与神一同前行。……至终我们在各方面被神预备好，得以据有包罗万有的基督作美地。这预备启示在民数记末了五章，在那里我们看见预先安排美地的分配。这预先的安排，乃是为神的子民进入并据有美地作准备（民数记生命读经，四三○至四三一页）。

　　出埃及记给我们看见，神在祂行动里走了一大步，下来拯救以色列人脱离埃及（三8），并领他们进入旷野（18）。埃及预表世界，人在其中被生计霸占，人也能在其中享受宴乐的生活。世界是一个安逸宴乐的地方，也是一个罪恶拜偶像的地方。

　　神拯救以色列人脱离埃及，并领他们进入旷野。在这里，旷野是非常正面的。我们蒙神从喧闹的世界拯救出来，到一个没有任何别的东西，只有天、地和神的地方，这是何等的好。但是从长远来看，旷野不是好地方。因此，他们必须受引领，走长途经过旷野。

　　神与他们一同行动，并带他们到西乃山。西乃代表神的同在。……以色列人留在西乃，与神同在大约十一个月（出十九1，参民十11）。在那里神与祂的子民日夜在一起，所以神训练他们。

　　在西乃山神赐给他们律法和会幕的样式。一面神用律法规律他们，另一面神用帐幕鼓励他们。神在西乃颁赐律法并建造帐幕之后，赐给他们利未记各章，训练他们敬拜并有分于神，而过圣别、洁净、喜乐的生活（神在祂与人联结中的历史，一七六、一九二、二○六至二○七页）。

　　参读：民数记概论，第一篇；神在祂与人联结中的历史，第十一至十二章。

　　These four slogans apply to the saints in both the Old Testament and New Testament. The saints have been chosen, redeemed, and saved from the bondage of the fall. The Old Testament saints were saved from bondage in Egypt, and we have been saved from the bondage of Satan. Having been saved, we are now enjoying Christ. Like the children of Israel at Mount Sinai, we have also received the divine revelation and are being built up with the processed Triune God. We are being built up with the Son as the embodiment of the Father and with the Spirit as the realization of the Son. Furthermore, we are being formed into a priestly army…. This priestly army fights for God and journeys with God….Finally, we have been prepared by God in every way to possess the all-inclusive Christ as the good land. This preparation is revealed in the last five chapters of Numbers, where we see the prearrangement of the distribution of the good land. This prearrangement was the preparation of God's people to enter into the land and possess it. (Life-study of Numbers, pp. 345-346)

　　Exodus shows us that God took a big step in His move by coming down to deliver Israel out of Egypt (Exo. 3:8) and bring them into the wilderness (v. 18). Egypt typifies the world where people are occupied with making a living and where people can enjoy a life with pleasures. The world is a place of easy living and pleasure and also a place of sin and idolatry.

　　God delivered Israel out of Egypt and brought them into the wilderness…. It is very good to be saved by God out of the noisy world to a place where there is only the heavens and the earth and God, nothing else. But for the long run, the wilderness was not a good place. Thus, they had to be brought by a long journey through the wilderness.

　　God moved with them and brought them to Mount Sinai. Sinai represents God's presence….The children of Israel remained at Sinai with God for about eleven months (Exo. 19:1; cf. Num. 10:11). God stayed with His people day and night there, so God trained them.

　　At Mount Sinai God gave them the law and the pattern for the tabernacle. On the one hand, God regulated them by the law, and on the other hand, He encouraged them by the tabernacle. After the decree of the law and the building up of the tabernacle at Sinai, God gave them all the chapters of Leviticus to train them to worship and partake of God and to live a holy, clean, and rejoicing life. (CWWL, 1991-1992, vol. 4,”The History of God in His Union with Man,” pp. 147, 158, 169)

　　Further Reading: CWWL, 1960, vol. 1,”Synopsis of Numbers,” ch. 1; CWWL, 1991-1992, vol. 4,”The History of God in His Union with Man,” chs. 11-12

　　弗一10　为着时期满足时的经纶，要将万有，无论是在诸天之上的，或是在地上的，都在基督里归一于一个元首之下。

　　　三9　并将那历世历代隐藏在创造万有之神里的奥秘有何等的经纶，向众人照明。

　　旧约没有使用“经纶”一辞，乃是在新约，特别在保罗的著作中才有；……虽然在出埃及记、利未记和民数记中都没有使用这辞，但这几卷书里的预表都揭示了神的经纶。神的经纶就是神的行政连同祂的计划、定旨、安排，以完成祂的计划，达成祂的定旨，好成就祂心头的愿望。这愿望就是要得着一班人，不仅为祂所创造，更为祂所重生、圣别、变化并模成基督这位经过过程之三一神的具体化身的形像。至终，这班人要被带进荣耀里，被带进三一神的彰显里。这就是神的经纶。旧约里有神经纶的图画；新约里有对神的经纶清楚的讲说（民数记生命读经，四三一至四三二页）。

　　Eph. 1:10 Unto the economy of the fullness of the times, to head up all things in Christ, the things in the heavens and the things on the earth, in Him.

　　3:9 And to enlighten all that they may see what the economy of the mystery is, which throughout the ages has been hidden in God, who created all things.

　　The word economy is not used in the Old Testament, but it is found in the New Testament, especially in the writings of Paul…. Although this word may not be used in Exodus, Leviticus, and Numbers, the typology in these books unveils God's economy. God's economy is His administration with His plan, His purpose, and His arrangement to accomplish His plan and attain His purpose for the fulfillment of the desire of His heart. This desire is to have a people not only created by Him but also regenerated, sanctified, transformed, and conformed to the image of Christ as the embodiment of the processed Triune God. Eventually, this people will be brought into glory, into the expression of the Triune God. This is God's economy. In the Old Testament we have a picture of God's economy; in the New Testament we have a clear speaking concerning God's economy. (Life-study of Numbers, p. 346)

　　神所拣选并救赎的人需要领受关于神自己和祂经纶的神圣启示，好受训练并被建造作祂的见证。……在创世记里，神的子民蒙了拣选；在出埃及记里，他们领受了关于神和祂居所的神圣启示。

　　神所拣选的人领受神圣的启示，乃是在有分于逾越节里所实化神初阶的救恩之后（出十二）。神把祂的百姓带出埃及，到了神的山，即西乃山；在那里，神把祂在地上人类中间之居所的完满启示赐给他们。我们可以说那启示包括了神居所之建造的“蓝图”。神要居住在人类中间，就需要一班人，不仅蒙拣选、得救赎，也预备好领受关于祂和祂居所的神圣启示。出埃及记这卷书给我们看见，神的子民的确领受了这启示，并且按照这启示建造了帐幕。当帐幕立起来的时候，神的荣光就降在其上。

　　神圣的启示乃是借着享受神圣的供备，就如在属天吗哪的供应中，以及被击打之磐石所流出的活水中所尝到的。……神圣的启示也是借着经历成为军队，有分于神与祂仇敌的争战，就如有分于对埃及人和亚玛力人的争战。

　　至终在出埃及十九章，神所拣选并救赎的人到达、抵达神的山。当神打发摩西去拯救以色列人脱离法老之手的时候，神告诉摩西，在他把百姓带出埃及以后，他们要在这山上事奉主（三12）。这话在十九章得着应验。

　　在西乃山那里，神的子民领受关于神自己的神圣启示，使他们能被分别归与圣别的神，作祂圣别的子民（二十~二四）。对神自己的启示，乃是指律法。律法是描绘神的。在以色列人领受关于神建造的启示之前，神向他们描绘了祂自己，给他们看见祂是怎样的一位神。律法启示神是爱与光的神，祂也是圣和义的。所以，爱、光、圣、义是描述三一神这位全能者之特征的要辞。祂是爱与光的神，是全然圣别的；这就是说，祂是不凡俗、与众不同、从宇宙一切事物中分别出来的。不仅如此，神就是全然公义的。祂自己是义的，祂在一切所行的事上是义的，祂对人并一切造物都是义的。这就是在二十至二十四章里的图画所启示的神（民数记生命读经，四三二至四三四页）。

　　参读：民数记生命读经，第五十二篇。

　　God's chosen and redeemed people need to receive the divine revelation concerning God Himself and His economy for their training and building up as His testimony…. In Genesis God's people were chosen, and in Exodus they received the divine revelation concerning God and His dwelling place.

　　God's chosen people received the divine revelation after their participation in God's initial salvation as realized in the passover (Exo. 12). God brought the people out of Egypt to the mountain of God, Mount Sinai, and there gave them a full revelation of His dwelling place among the human race on earth. We may say the revelation contained the”blueprints” for the building of God's dwelling place. In order to dwell among the human race, God needs a people who are not only chosen and redeemed but also ready to receive the divine revelation concerning Him and His dwelling place. As the book of Exodus shows us, God's people did receive this revelation and they built the tabernacle according to it. When the tabernacle was set up, God's glory descended upon it.

　　The divine revelation was through the enjoyment of the divine provisions as tasted in the supply of the heavenly manna and the living water flowing out of the smitten rock. The divine revelation was also through the experience of being an army that shared in God's fighting against His enemies, as in their fighting against the Egyptians and the Amalekites.

　　Eventually, in Exodus 19 God's chosen and redeemed people reached and arrived at the mountain of God. When God sent Moses to rescue the children of Israel out of the hand of Pharaoh, God told Moses that after he had brought the people out of Egypt, they would serve the Lord upon this mountain (Exo. 3:12). In Exodus 19 this word was fulfilled.

　　At Mount Sinai God's people received the revelation concerning God Himself that they might be separated unto the holy God as His sanctified people (Exo. 20—24). By the revelation of God Himself, we refer to the law. The law is a portrait of God. Before the children of Israel received the revelation concerning God's building, God gave them a portrait of Himself to show them what kind of God He is. The law reveals that God is a God of love and light and that He is holy and righteous. Therefore, love, light, holy, and righteous are crucial words describing the characteristics of the almighty, Triune God. As the God of love and light, He is altogether holy; that is, He is uncommon, different, and separate from everything else in the universe. Furthermore, God is altogether righteous. He is righteous with Himself, He is righteous in all He does, and He is righteous toward man and all His creatures. This is God as He is revealed in the picture in Exodus 20—24. (Life-study of Numbers, pp. 346-348)

　　Further Reading: Life-study of Numbers, msg. 52

　　来一3　　祂是神荣耀的光辉，是神本质的印像，用祂大能的话维持、载着并推动万有；祂成就了洗罪的事，就坐在高处至尊至大者的右边。

　　诗一一九97　我何等爱你的律法，终日不住地默想。

　　 119　　……我爱你的法度。

　　新约向我们描述了神，却没有给我们一幅神的图画。约翰清楚告诉我们，神就是爱也就是光；保罗告诉我们，这位是爱也是光的神，乃是绝对圣别和公义的。……十诫是个预表，表征基督乃是神的肖像，就是神形像的彰显。希伯来一章三节说，神的儿子耶稣基督乃是神本质的印像。……看见祂就是看见神。……律法也是神的肖像。我们借着研读律法的诫命，就能看见神是爱也是光，祂是圣的也是义的。因为律法是这样一张神的照片，律法就称为神的见证（出二五16、21，三一18）。律法放置其内的约柜就称为见证的柜（二五22），帐幕就称为见证的帐幕（三八21）。在诗篇里，律法常常被称为见证（十九7，二五10，一一九2，直译）。这见证就是神的肖像，神的照片。

　　神的子民领受了关于神自己的启示，使他们能被分别归与圣别的神，作祂圣别的子民。利未记特别强调这事。比如，十一章四十四节说，“我是耶和华你们的神；所以你们要使自己分别为圣，成为圣别，因为我是圣别的。”（民数记生命读经，四三四至四三五页）

　　Heb. 1:3 Who, being the effulgence of His glory and the impress of His substance and upholding and bearing all things by the word of His power, having made purification of sins, sat down on the right hand of the Majesty on high.

　　Psa. 119:97, 119 Oh, how I love Your law! All day long it is my musing. …I love Your testimonies.

　　In the New Testament we have a description of God, but we do not have a picture of God. John tells us clearly that God is love and light, and Paul tells us that the very God who is love and light is absolutely holy and righteous. The Ten Commandments are a type signifying Christ as the portrait of God, as the expression of God's image. Hebrews 1:3 says that the Son of God, Jesus Christ, is the express image, the impress, of God's substance….To see Him is to see God. The law is also a portrait of God. By studying the commandments of the law, we can see that God is love and light and that He is holy and righteous. Because the law is such a picture of God, the law was called the Testimony of God (Exo. 25:16, 21; 31:18). The Ark in which the law was placed was called the Ark of the Testimony (Exo. 25:22), and the tabernacle was called the Tabernacle of Testimony (Exo. 38:21). In the Psalms the law is often referred to as the testimony (Psa. 19:7; 25:10; 119:2). This testimony was a portrait, a picture, of God.

　　God's people received the revelation concerning God Himself so that they might be separated unto the holy God as His sanctified people. This matter is given particular emphasis in the book of Leviticus. For example, Leviticus 11:44 says,”I am Jehovah your God. Sanctify yourselves therefore, and be holy, for I am holy.” (Life-study of Numbers, pp. 348 -349)

　　从创世记一章我们晓得，神在创造的工作里，完成了许多事。然而，这章圣经没有启示我们的神是怎样的神。从这章我们不晓得祂是爱的神，还是恨的神；祂是黑暗的神，还是光明的神。我们不晓得祂是圣别的，还是凡俗的；是公义的，还是不义的。律法颁赐下来，使我们得着神的描绘、描述，因而认识祂的所是。为这缘故，神把律法当作祂的见证。律法既是神的见证，就是基督的预表。基督是神活的描绘，是神活的说明和描述，因此，基督乃是神真实的见证。

　　我们所强调的事实与犹太人和基督徒的观念正好相反，就是颁赐律法不是给我们遵守的，乃是启示出我们的神是怎样的神。律法作为神的见证，的确是可爱的。罗马七章十二节说，“这样看来，律法是圣的，诫命也是圣的、义的并善的。”在十四节保罗说，“律法是属灵的。”律法是圣的、义的、善的且是属灵的，因为它是神的描绘。我们应当宝爱律法，因为它是我们神的照片（出埃及记生命读经，一一三九至一一四○页）。

　　律法是神的见证（出十六34，三一18，三二15，四十20，诗十九7），神的彰显，将神启示给祂的百姓。……神的律法启示神的属性，表明祂是忌邪的（出二十4~6，参林后十一2）、圣的（出二十7~11）、爱的（6、12~15，参罗十三8~10，加五14）、义的（出二十5）、真实的（16，参约壹一5~6）和纯洁的（出二十2~3、17）。律法作为神的话和神的见证（神的彰显），预表基督是神的话和神的见证（神的彰显）（约一1、18，启十九13，一5，西一15）。

　　遵守律法的实际乃是活神并彰显神。这样的生活，就是在神永远经纶里的生活，乃是神人的生活，是凭耶稣基督之灵全备的供应，不断地否认己，钉十字架，而活那是神见证之基督的生活，使神得着扩大并扩展的彰显（太十六24，加二20，腓一19~21上，罗八4）（圣经恢复本，出二十1注1）。

　　参读：民数记生命读经，第四十九篇。

　　We know from the first chapter of Genesis that in His work of creation God accomplished many things. However, Genesis 1 does not reveal what kind of God our God is. We do not know from this chapter whether He is a God of love or of hate, a God of darkness or of light. We do not know whether He is holy or common, righteous or unrighteous. The law was given that we might have a portrait, a description, of God and thereby understand what He is. For this reason, God considers the law as His testimony. As a testimony of God, the law is a type of Christ. Christ is the living portrait of God, His living definition and description. Therefore, Christ is the real testimony of God.

　　Contrary to the concept of both Jews and Christians, the law was given not for us to keep, but to reveal what kind of God our God is. As the testimony of God, the law is indeed lovable. Romans 7:12 says,”So then the law is holy, and the commandment holy and righteous and good.” In Romans 7:14 Paul says that”the law is spiritual.” The law is holy, righteous, good, and spiritual because it is a portrait of God. We should love the law because it is a picture of our God. (Life-study of Exodus, pp. 983-984)

　　The law is God's testimony (Exo. 16:34; 31:18; 32:15; 40:20; Psa. 19:7), God's expression, a revelation of God to His people…. The law of God reveals God's attributes, showing that He is jealous (Exo. 20:4-6; cf. 2 Cor. 11:2), holy (Exo. 20:7-11), loving (vv. 6, 12-15; cf. Rom. 13:8-10; Gal. 5:14), righteous (Exo. 20:5), truthful (v. 16; cf. 1 John 1:5-6), and pure (Exo. 20:2-3, 17). As the word of God and the testimony, the expression, of God, the law is a type of Christ as God's Word and God's testimony, God's expression (John 1:1, 18; Rev. 19:13; 1:5; Col. 1:15).

　　The reality of keeping the law is to live God and express God. Such a living, a living in the eternal economy of God, is the living of a God-man, a life of continually denying the self and being crucified to live Christ, who is God's testimony, by the bountiful supply of the Spirit of Jesus Christ for the enlarged and expanded expression of God (Matt. 16:24; Gal. 2:20; Phil. 1:19-21a; Rom. 8:4). (Exo. 20:1, footnote 1)

　　Further Reading: Life-study of Numbers, msg. 49

　　出二六15　你要用皂荚木作帐幕的竖板。

　　诗八四1~4　万军之耶和华啊，你的居所何等可爱！我的魂羡慕，甚至渴想耶和华的院宇；……在你的两座坛那里，连麻雀也找着房屋；燕子也为自己找着菢雏之窝。住在你殿中的，便为有福……。

　　以色列人除了领受关于神自己的神圣启示之外，还领受了关于神经纶的神圣启示，使他们能与神在祂神圣的三一里建造在一起，作祂地上的居所，为着祂的见证（出二五~四十）。

　　神的子民要与神建造在一起，可由建造帐幕所用的材料指明。例如，帐幕的竖板和约柜一样，都是由皂荚木包金作成的。皂荚木板是神子民的预表，包裹木板的金是神圣人位的预表。因此，包金的皂荚木表征神的子民与神建造在一起，作祂的居所。我们由此可见，不仅神的子民是神居所建造的材料，神自己也是建造的材料（民数记生命读经，四三五至四三六页）。

　　Exo. 26:15 And you shall make the boards for the tabernacle of acacia wood, standing up.

　　Psa. 84:1-4 How lovely are Your tabernacles, O Jehovah of hosts! My soul longs, indeed even faints, for the courts of Jehovah….At Your two altars even the sparrow has found a home; and the swallow, a nest for herself, where she may lay her young…. Blessed are those who dwell in Your house…

　　In addition to receiving the divine revelation concerning God Himself, the children of Israel received the divine revelation concerning God's economy that they might be built up together with God in His Divine Trinity as His dwelling place on earth for His testimony (Exo. 25—40).

　　That God's people were to be built up together with Him is indicated by the materials which were to be used for the building of the tabernacle. For instance, the boards of the tabernacle, like the Ark, were made of acacia wood overlaid with gold. The boards of acacia wood are a type of God's people, and the gold overlaying the boards is a type of the divine person. Thus, the boards of acacia wood overlaid with gold signify God's people being built up together with God to be His dwelling place. From this we see that not only are God's people the building materials for His dwelling place but also that God Himself is the building material. (Life-study of Numbers, pp. 349-350)

　　在帐幕里，我们可以看见神圣三一的图画。我们相当容易看见帐幕启示子基督。比如，约柜、陈设饼桌子和香坛都表征子。但我们在哪里可以看见父神和灵神？父由金所表征，因为在预表中，金表征神的性情，这无疑是与父神有关。灵神由灯台上七灯里的油所表征。灯若没有油，就没有用处，帐幕里也就没有光（我们在这里也要指出，灯台是一个整体，表征三一神。金表征父，形状表征子，而油表征那灵）。所以，在帐幕里有三一神—子由器具所表征，父由金所表征，灵由油所表征；也有人性，由皂荚木所表征。这就是神的子民与三一神建造在一起，成为祂地上居所的启示。

　　整个帐幕就是神的见证。……这就是说，帐幕乃是三一神的描绘。不仅如此，三一神实际上就是祂自己的居所，因为居住者和居所乃是一。居住者就是居所。

　　帐幕的四十八块板与赐给利未人的四十八座城相呼应。这些城有六座要作庇护城。关于庇护城，最显著的点乃在于它们是可进入的。至终，利未人的这四十八座城，要终极完成为独一的城—新耶路撒冷。出埃及记所启示的帐幕，是这座独一之城的小影。在旧约里，神的见证是帐幕；在新约里，神的见证是召会，就是基督的身体。在永世里，这见证要终极完成于新耶路撒冷，新耶路撒冷也称为帐幕（启二一3）。因此，在旧约里有帐幕，在新约里有帐幕，在永世里也将有帐幕。在旧约里，帐幕与以色列人同在；在新约里，帐幕首先是基督（约一14），然后是召会作为基督的扩大。在永世里，将有终极完成的帐幕，就是新耶路撒冷。在各种情形里，显著的点乃在于帐幕是可进入的。进帐幕的入口今天对我们是便利的。阿利路亚，三一神是可进入的！（民数记生命读经，四三六至四三七页）

　　参读：民数记生命读经，第四十九篇。

　　In the tabernacle we can see a picture of the Divine Trinity. It is rather easy to see that the tabernacle reveals Christ the Son. For example, the Ark, the table of the bread of the Presence, and the incense altar all signify the Son. But where do we see God the Father and God the Spirit? The Father is signified by the gold, for in typology gold signifies the nature of God, which, no doubt, is related to God the Father. God the Spirit is signified by the oil in the seven lamps in the lampstand. If the lamps had not had oil, they would have been useless, and there would not have been any light in the tabernacle. (Here we would also point out that the lampstand, which is a single entity, signifies the Triune God. The gold signifies the Father, the form signifies the Son, and the oil signifies the Spirit.) Therefore, with the tabernacle we have the Triune God—with the Son signified by the furniture, the Father signified by the gold, and the Spirit signified by the oil—and humanity, signified by the acacia wood. This is a revelation of God's people being built up with the Triune God to be His dwelling place on earth.

　　The entire tabernacle was God's testimony….This means that the tabernacle was a portrait of the Triune God. Furthermore, the Triune God is actually His own dwelling place, for the Dweller and the dwelling are one. The Dweller is the dwelling place.

　　The forty-eight boards of the tabernacle correspond to the forty-eight cities given to the Levites. Six of these cities were to be refuge cities. The most striking point regarding the refuge cities is that they were enterable. Eventually, these forty-eight cities of the Levites will consummate in a unique city—the New Jerusalem. The tabernacle revealed in Exodus is a miniature of this unique city. In the Old Testament God's testimony was the tabernacle, and in the New Testament it is the church, the Body of Christ. In eternity this testimony will consummate in the New Jerusalem, which is also called a tabernacle (Rev. 21:3). Thus, there was a tabernacle in the Old Testament, there is a tabernacle in the New Testament, and there will be a tabernacle in eternity. In the Old Testament the tabernacle was with the children of Israel, and in the New Testament the tabernacle is firstly Christ (John 1:14) and then the church as the enlargement of Christ. In eternity there will be the ultimate, consummate tabernacle, the New Jerusalem. In each case, the striking point is that the tabernacle is enterable. An entry into the tabernacle is available to us today. Hallelujah, the Triune God is enterable! (Life-study of Numbers, pp. 350-351)

　　Further Reading: Life-study of Numbers, msg. 49

　　提前一18　……我照从前指着你所说的预言，将这嘱咐交托你，叫你凭这些预言，可以打那美好的仗。

　　提后二3~4　你要和我同受苦难，好像基督耶稣的精兵。凡当兵的，不让今生的事务缠身，好叫那招他入伍的人喜悦。

　　整卷民数记都启示，神所拣选并救赎的人需要组成军队，以执行圣别的争战。……神的子民要组成圣别的军队，首先必须照生命里的成熟被数点（一3、18）。……神所拣选并救赎的人，也被建造成为一体（44~46）。我们若想想以色列人在西乃山下的排列是如何整齐，就看见他们已经真实地形成一体了。

　　神的百姓被数点并被建造成为一体之后，就与神一同前行。这就是说，他们与神一同踏上行程。……在以色列人与神一同前行的途中，他们有神的同在，这由日间的云彩，和夜间云中的火所表征（出三三14，四十36~38，民九15~23）。云彩和火都是三一神的彰显。……在这路程中，他们受神自己的引领（民数记生命读经，四四○至四四一页）。

　　1 Tim. 1:18 This charge I commit to you,…according to the prophecies previously made concerning you, that by them you might war the good warfare.

　　2 Tim. 2:3-4 Suffer evil with me as a good soldier of Christ Jesus. No one serving as a soldier entangles himself with the affairs of this life, that he may please the one who enlisted him.

　　The book of Numbers as a whole reveals the need of God's chosen and redeemed people to be formed into an army to carry out the holy war. In order to be formed into a holy army, God's people must first be numbered according to maturity in life (Num. 1:3, 18). God's chosen and redeemed people were also built up into one body (1:44-46). If we consider how the children of Israel were in array at the foot of Mount Sinai, we will realize that they had truly been formed into one body.

　　After God's people were numbered and built up into one body, they journeyed with God. In their journey with God, the children of Israel had the presence of God, signified by the cloud in the day and by the fire in the cloud at night (Exo. 33:14; 40:36-38; Num. 9:15-23). The cloud and the fire were both the expression of the Triune God…. In this journey they were led by God Himself. (Life-study of Numbers, pp. 353-354)

　　当以色列人与神一同前行时，有耶和华的使者带领（出三二34）。“耶和华的使者”是旧约里对基督特别的称呼，如在出埃及三章里所启示的。耶和华的使者带领，总是行在以色列军队前面。

　　以色列人在行程中，与耶和华，就是三一神，一同行动、行走并生活。这是今天我们基督徒生活的预表，图画。一天过一天，我们与这位经过过程并分赐的三一神一同行动、行走并生活。

　　神所拣选并救赎的人，经过大而可怕的旷野，有各种的试炼、苦难、神圣的眷顾、供应和管教（申一19，八2~5）。这也是今天我们基督徒生活的一幅图画。有些人说基督徒生活是美妙的。然而，按照预表，基督徒的生活乃是经过大而可怕之旷野的生活。在这旷野里，我们有各种的试炼和苦难，但是也有神圣的眷顾和供应。不仅如此，因为我们就像以色列人一样，常常是“顽皮的孩子”，所以除了神的眷顾和供应之外，还有神的管教。……在经过旷野的行程中，以色列人经过四十二个站口，至终进入神所应许之美地的安息（民三三1~49，书一2）。

　　神所拣选并救赎的人是祭司军队，与神一同并为着神争战。今天我们若要与神一同并为着神争战，首先必须与祂一同行动、行走并生活，也要在旷野中经过许多事。唯有这样，我们才够资格与神一同争战。……以色列人不仅与神一同争战，也为着神争战。今天在召会生活中，我们也该为着神争战。这指明我们的召会生活实际上主要的不是为着自己，乃是为着神。然而，我们对召会生活的感觉也许太主观、太自私。在聚会中也许有人见证说，“在我进入召会生活以前，我无家可归。现今在召会中，就是在家里。哦，何等美好的召会生活！”不错，我们在召会生活中，就是在家里。然而，我们需要看见，召会生活主要的不是为着我们自己，乃是为着神。我们应该能够说，“主，召会生活实际上就是你的生活。你要这样生活，我们也与你一同生活。我们若没有与你一同生活、行动，你就得不到满足。你不想要单独。你已经拣选、救赎并拯救我们，叫我们在你的行动中和你作伴。主，我们的召会生活真是为着你的。”（民数记生命读经，四四二至四四四页）

　　参读：民数记生命读经，第五十篇。

　　As the children of Israel were journeying with God, the Angel of Jehovah took the lead (Exo. 32:34). The title the Angel of Jehovah is a particular title of Christ in the Old Testament, as revealed in Exodus 3. The Angel of Jehovah took the lead, always walking in front of the army of Israel.

　　In their journey the children of Israel were moving, walking, and living with Jehovah, the Triune God. This is a type, a picture, of our living as Christians today. Day by day we are moving, walking, and living together with the processed and dispensing Triune God.

　　God's chosen and redeemed people passed through the great and terrible wilderness with all kinds of trials, sufferings, and divine care, supplies, and discipline (Deut. 1:19; 8:2-5). This also is a picture of our Christian life today. Some say that the Christian life is wonderful. However, according to typology, the Christian life is a life of passing through a great and terrible wilderness. In this wilderness we have all kinds of trials and sufferings, but we also have the divine care and supplies. Moreover, because we, like the children of Israel, are often”naughty children,” in addition to God's care and supplies we also have His discipline. On their journey through the wilderness, the children of Israel passed through forty-two stations to enter into rest in the good land promised by God (Num. 33:1-49; Josh. 1:2).

　　As a priestly army, God's chosen and redeemed people fought together with God and for God. If we would fight together with God and for God today, we must first move, walk, and live with Him and also pass through many things in the wilderness. Only in this way can we be qualified to fight together with God. The children of Israel fought not only with God but also for God. In the church life today, we should also fight for God. This indicates that our church life is actually for God and not mainly for us. However, our feeling concerning the church life may be too subjective and selfish. In the meeting someone may testify, saying,”Before I came into the church life, I was homeless. Now in the church I am at home. Oh, how good is the church life!” Yes, we are at home in the church life. Nevertheless, we need to realize that the church life is not mainly for us but for God. We should be able to say,”Lord, the church life is actually Your life. You want to live this way, and we are living together with You. If we did not live and move with You, You would not have Your satisfaction. You do not want to be alone. You have chosen, redeemed, and saved us to accompany You in Your move. Our church life, Lord, is really for You.” (Life-study of Numbers, pp. 354-355)

　　Further Reading: Life-study of Numbers, msg. 50

　　弗六10~12　末了的话，你们要在主里，靠着祂力量的权能，得着加力。要穿戴神全副的军装，使你们能以站住，抵挡魔鬼的诡计，因我们并不是与血肉之人摔跤，乃是与那些执政的、掌权的、管辖这黑暗世界的、以及诸天界里那邪恶的属灵势力摔跤。

　　在与神一同并为着神的争战中，以色列人战胜亚拉得王，并毁灭他的百姓（民二一1~3）。借此，他们战胜了迦南人中间的第一个仇敌。……神的子民也战胜了亚摩利人的王西宏同他的百姓，以及巴珊王噩同他的百姓（21~35）。这就是说，他们胜过迦南的两个“守门者”。……以色列人也战胜了米甸人同他们的五王（三一1~12）。以色列人战胜了米甸人，就胜过了迦南的守门军。

　　神拣选并救赎的百姓所击败的诸王，表征空中属灵的有能者、执政者和掌权者。今天我们需要与这些有能者争战并战胜他们。……神的百姓与诸王争战，是为着进入神所应许的美地，使神的国能在那里扩展并建立。今天我们的原则也是一样。当我们战胜空中执政的、有能的、掌权的，神的国就必得着扩展并建立（民数记生命读经，四四四至四四五页）。

　　Eph.6:10-12 Finally, be empowered in the Lord and in the might of His strength. Put on the whole armor of God that you may be able to stand against the stratagems of the devil, for our wrestling is not against blood and flesh but against the rulers, against the authorities, against the world-rulers of this darkness, against the spiritual forces of evil in the heavenlies.

　　In their fighting together with God and for God, the children of Israel defeated the king of Arad and destroyed his people (Num. 21:1-3). By doing this, they overcame the first enemy among the Canaanites. God's people also defeated Sihon king of the Amorites with his people and Og king of Bashan with his people (21:21-35). This means that they overcame Canaan's two gate guards. The children of Israel also defeated the Midianites with their five kings (31:1-12). By defeating the Midianites the people overcame Canaan's gate army.

　　The kings defeated by God's chosen and redeemed people signify the spiritual powers, rulers, and authorities in the air. Today we need to fight against these powers and defeat them. The fighting of God's people against the kings was for the entrance into the God-promised good land that the kingdom of God might be spread and established there. The principle is the same with us today. When we defeat the rulers, powers, and authorities in the air, the kingdom of God surely is spread and established. (Life-study of Numbers, pp. 355-356)

　　神所拣选并救赎的人既是祭司军队，执行圣别的争战，他们就背负着神的居所（见证的帐幕）连同见证的柜。这指明今天在召会生活中，我们正在背负神的见证同神自己。……只要召会背负着神的见证，召会就是神的居所。……见证的帐幕表征神所拣选并救赎的人，与祂一同建造成为祂在地上的居所（新约里的召会）。……就属灵一面说，以色列人的历史与召会的历史乃是一。……出埃及记、利未记和民数记中所记载的，预表使徒行传和书信中所记载的。

　　见证的柜表征基督是神在祂拣选并救赎之人中间经纶的中心。今天我们中间有约柜，也就是说，我们有基督亲自与我们同在。……帐幕同约柜是神所拣选并救赎之人所背负的见证。在旷野的那些年间，……以色列人……没有从商或工作以谋生。神借着给他们吗哪，以及从磐石赐水给他们，来照顾他们的生活。四十年之久，神的子民由耶和华的使者领头，在旷野中扎营并前行。在列国眼中，以色列人是在浪费时间。同样的，在世人眼中，我们这些在召会生活里致力于背负并顾到神见证的人，也是在浪费时间。然而在神眼中，真正闲站、浪费时间的乃是世人（太二十3）。

　　民数记是记载神所拣选并救赎的人组成祭司军队，为神争战，与神一同前行，使他们可以被神预备好，得以据有包罗万有的基督为美地。……第二代不像第一代经历那么多，但他们接受了第一代所经历的益处。我相信年长的一代把他们所经历、所享受、所遭遇的一切都告诉了年轻的一代。这些话乃是对第二代的养育或建造的一部分。第一代所经历的不是徒然的，因为这些都传给了第二代（民数记生命读经，四四五至四四七、四六五页）。

　　参读：神在祂与人联结中的历史，第十三章。

　　As the priestly army carrying out the holy war, God's chosen and redeemed people bore with them God's dwelling, the Tabernacle of the Testimony with the Ark of the Testimony. This indicates that in the church life today we are bearing God's testimony with God Himself….As long as the church bears the testimony of God, the church is God's dwelling place. The Tabernacle of the Testimony signifies God's chosen and redeemed people built up with Him as His dwelling on the earth (the church in the New Testament). Spiritually speaking, the history of Israel and the history of the church are one…. What is recorded in Exodus, Leviticus, and Numbers prefigures what is recorded in Acts and in the Epistles.

　　The Ark of the Testimony signifies Christ as the center of God's economy among His chosen and redeemed people. Today we have the ark among us; that is, we have Christ with us in a personal way. The tabernacle with the Ark was the testimony borne by God's chosen and redeemed people. During the years in the wilderness, the children of Israel…did not engage in commerce or work to make a living. God cared for their living by sending them manna and by giving them water from the rock. For a period of forty years, God's people, with the Angel of Jehovah taking the lead, camped and journeyed in the wilderness. In the eyes of the nations, the children of Israel were wasting their time. Likewise, in the eyes of the worldly people, we in the church life who have given ourselves to bear and to care for the testimony of God are also wasting our time. In the sight of God, however, it is actually the worldly people who are idle and who are wasting their time (Matt. 20:3).

　　Numbers is a record of God's chosen and redeemed people being formed into a priestly army to fight for God and to journey with God so that they may be prepared by God to possess the all-inclusive Christ as the good land. The second generation did not pass through as much as the first generation did, but they received the benefit of what the first generation experienced. I believe that the older generation told the younger generation about all they experienced, enjoyed, and suffered. This speaking was part of the raising up, or the building up, of the second generation. What the first generation experienced was not experienced in vain, for it was passed on to the second generation. (Life-study of Numbers, pp. 356-358, 368)

　　Further Reading: CWWL, 1991-1992, vol. 4,”The History of God in His Union with Man,” ch. 13