We shall continue the study of Exodus, the second book of the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) What normally was the reason for taking a census of the people in the olden days?
(2) As we know, the Lord actually instructed Moses to take a census; presumably for the sake of counting the number of fighting men, but why would He require each of the men to pay a fee and why did He call it a ransom?
(3) “Ransom”
and “plague” obviously tie this counting to their being saved from “crossing
over” the
a. Why then would God impose such a ransom fee?
b. Why then would God also impose “plague” as a punishment?
(4) Do you think God delights in killing the Egyptians with plagues?
(5) So, the census would be to count those who have survived plagues. Do you think God also keeps a record of those who have not survived the plagues?
(6) When David took a census of his people (though the Bible says he was incited by God, but that does not mean that he did it with God’s permission), a plague came upon the people (2 Sam. 24). Does this command to pay a ransom shed light on why God inflicted the people with a plague because of David’s action?
(7) Under what condition(s) would such a census be pleasing to God?
(8) Under what condition(s) would such a census not be pleasing to God?
(9) How then can we apply these spiritual principles to our counting of attendance or membership in the church today?
(10) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在古時，君王數點百姓人數一般的原因是什麼？
(2) 耶和華及後(在民數記第一章) 確有吩咐摩西數點百姓的人數，似是與爭戰有關的。但是，為何要百姓拿銀子半舍客勒給聖所，並稱之為贖罪價銀？
(3) 「贖價」和「災殃」自然叫百姓聯想到神在埃及所施行的十災和「渡過/cross over」紅海的拯救：
a. 這「贖價」的意義和提醒是什麼？(參賽43:3)
b. 以「災」為犯此例的審判的原委是什麼？
(4) 你以為神以災降埃及為樂嗎？
(5) 換句話說，摩西是數點那些能「過」去得拯救的人數，但神有否數點在災殃喪失的人數嗎？
(6) 在撒母耳記下第廿四章，雖是耶和華激動大衛數點百姓，明顯的，這並不等如合神心意，因而招至災殃。這審判與神在此給摩西的吩咐有關嗎？
(7) 那麼，在什麼情況下數點百姓才是合神的心意？
(8) 在什麼情況下數點百姓是不合神的心意？
(9) 我們可以怎樣應用這些原則在今天的事奉或治理教會的心態上？
(10) 今天對你主要的提醒是什麼？你可以怎樣應用在你的生活中？
“When you take a census of the Israelites to count them, each one must pay the Lord a ransom for his life at the time he is counted. Then no plague will come on them when you number them.” (Exod. 30:12)
When the Lord gives Moses the instruction to pay a ransom for the life of those being counted, He obviously anticipates that a census would eventually be taken among the people. It was indeed not uncommon for the kings of the nations to count their population and they did so either for the sake of measuring their military strength or for the sake of collecting tax revenue (as Caesar Augustus did in Luke 2).
When Moses carried out the anticipated census in Numbers 1, no reason was given. However, whatever the reason for such a census might be, God lays down clearly the condition under which it is to be carried out, and that is the levying of a ransom to be given to the temple. Also, the consequence of non-compliance is also implied in that a plague would result which did happen in 2 Samuel 24 when David carried out a census, presumably without paying the ransom-levy.
However, by naming the levy as a ransom and associating a plague with it, the Lord has already reminded Moses and all future leaders of Israel of an important spiritual truth, and that is, they owe their very lives (and existence) to the Lord.
The reason that they could have “crossed over” (Exod. 30:13) and be counted alive is because God has given “Egypt as a ransom” for them (Isa. 43:3). The plagues that killed the Egyptians could have easily killed them as well. So, when they carry out a census (for whatever reason), they should always remember that they owe their lives and their very existence to the mercy of God.
This also reveals the heart of God in that, while the Israelites might rejoice over their increasing number, God continues to grieve over those who have not been able to “cross over” and died in the plagues. So fittingly, if a census of His people is to be carried out in pride forgetting that all is by grace, they would face the punishment of plagues as a reminder of the ransom being paid for their good fortune.
If this was the case for the Israelites, how much more should we refrain from “counting sheep” in the church or in our ministry, lest we forget the huge ransom that has been paid for our salvation on the cross by our Lord Jesus Christ.
「你要按以色列人被數的，計算總數，你數的時候，他們各人要為自己的生命把贖價奉給耶和華，免得數的時候在他們中間有災殃。」 (出30:12)
當神吩咐摩西數點百姓時，要他們每人付贖價，神當然知道他們會有一天數計人數的。古代的君王多有核點國中的人數，有的是出於徵兵，有的是出於徵稅(像路第2章所記該撒亞古士督之例) 。
民數記第一章並沒有交代摩西數點百姓的原因。但不論數點的原因是什麼，神在此清楚的列出數點時必要作的事，就是百姓要付上贖價，奉獻給耶和華。同時也清楚論到不守這規定必招來災殃：這正是大衛在撒母耳記下第24章因數點百姓，而沒有付贖價所招至的。
但藉著稱這半舍客勒銀子為「贖價」，更與災殃並提，神已清楚的提醒摩西和將來的領袖一個極重要的屬靈真理，就是他們生命的存留，全是欠神的。
他們之可以「過去/ crossed over」(30:13) —指渡過紅海—而仍有命被數算是因為神「已經使埃及作」他們的「贖價」(賽43:3) 。那些叫埃及人死亡的災殃本來也能叫以色列人死亡的。故此，每當他們數點人數時(不論出於什麼原因)，他們不能忘記，他們的生命是欠神的。
但這贖價的要求同時也顯出神的心：當以色列人為自己人數的眾多而歡樂時，神豈不為不能「過去」而死於災殃的人哀傷嗎？故此，若然數點人數是出於領袖和君王的驕傲，他們是忘記一切是出於神的恩典，更莫視「贖價」的定例和提醒，那麼，災殃的臨到也是合宜的。
今天，我們的贖價豈只是埃及，乃是基督耶穌的生命。如果我們帶著驕傲來「數羊」的話，所犯的就比大衛更甚！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) What two occasions require the cleaning of the hands and feet of the priest in this instruction?
(2) What does such an instruction reveal and why is the penalty so severe?
(3) What is its implication to us today?
(4) What is the oil to be applied onto?
(5) What is the effect of anointing these with the oil?
(6) What then does the oil stand for?
(7) It is interesting that “whoever touches them will be holy” (30:29). Does it mean
a. Whoever touches them, even though they are not holy will instantly become holy (in the sense of sinlessness)? Or
b. Whoever touches them, will be considered totally set apart for the Lord (which is the core meaning of being holy) that he or she does not belong to themselves, nor can they live for themselves any more?
Which is the case and why?
(8) Both
“the ingredients of this oil and this incense are rare and expensive” (
(9) Both the oil and the incense so made, cannot be mixed for personal use or other use, why?
(10) V. 38 implies that they are to be enjoyed only by the Lord. How can you apply this to yourself today, especially in how you are expected to serve the Lord?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。 (1) 這裡吩咐祭司在什麼情況下要洗濯？
(2) 這吩咐的原委是什麼？為何干犯的審判如此嚴厲？
(3) 對今天事奉的人有什麼提醒？
(4) 油是要膏在祭司那處？
(5) 這樣被膏的意義是什麼？
(6) 油代表什麼？
(7) 30:29說：「凡挨著的都成為聖」，是什麼意思？
a. 是變成無罪？
b. 是立時全屬於神、不可再屬己、為己而活？
(8) 解經家Durham說：「這油與香的材料皆罕有和貴重」。這對向神的敬拜有什麼提醍？
(9) 為什麼這些油與香不能私下依法複製，也不能作異用？
(10) 正如第38節所言，這香是單為神所享用的：這信息今天對你的提醒是什麼？你可以怎樣應用在生活中？
“You shall consecrate them so they will be most holy, and whatever touches them will be holy.” (Exod. 30:29)
The Lord gives very strict commands as to the formulae of the sacred oil and incense used in the tabernacle, and He forbids their use for any other means or for the enjoyment by anyone else. The punishment for such violation is most severe—the punishment of death.
It is true that, apart from the period immediately following the announcement of these instructions where we see rather instant punishments or retributions levied upon such violators (like the two sons of Aaron in Lev. 10:2)—perhaps for the sake of setting precedents, the Lord has been slow in anger and punishment, even to these days. However, it does not diminish God’s demand for complete holiness from those who come before Him to serve Him. The strict commands as to the use of the sacred oil and sacred incense speak volumes of God’s desire not only for our holiness, but also for our singular devotion to Him for His enjoyment alone.
In other words, His desire for our “first love” is not revealed only as late as the last book of the Bible (Rev. 2:4), but as early as Exodus 30, or, should I say, throughout the entire Scripture. First love is necessarily singular love.
「要使這些物成為聖，好成為至聖；凡挨著的都成為聖。 」 （出30:29）
神給予摩西非常嚴謹的會幕中使用的膏油和香的「方程式」，祂更禁止這兩物作別用，因為這香是單為神所享用的。干犯此例的刑罰是極嚴厲的—就是要從民中被剪除！
我們看到這些律例的頒佈之後的一段時期，干犯者確得到極迅速的審判：如亞倫兩個兒子因亂獻凡火而立即死亡(利10:2) —相信這是因要收殺雞警猴之效。但在摩西五經之後，神總是顯出祂的長久忍耐、不輕易動怒的憐憫，直到今日。這並沒有減低神對近前來事奉祂的人，需要絕對聖潔的要求。其實，藉這些膏油和香的絕對要求，不但顯出神對聖潔的要求，更顯出神要我們單單事奉祂，生命是單單供祂享用的心。
換句話說，神要求我們把「第一/first」的愛給祂。這心意不是等到啟示錄(2:4) 時才向我們顯露的，乃是早在出埃及記這裡，也是在整本聖經中，向我們表露無遺的。是的，「第一的愛」一定是「專一的愛」！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) Apart from Bezalel and Oholiab, are there any other craftsmen involved in the building of the tabernacle and its contents? Where did their skill come from?
(2) In choosing Bezalel as the chief craftsman, why does God have to fill him with His Spirit?
(3) What does it say about the importance and qualifications of those who serve the Lord in so-called non-spiritual ministries?
(4) Since Bazalel needs the filling of the Holy Spirit in his ministry, how will you define spiritual ministry from non-spiritual ministry? Why should there be such a difference?
(5) Just for the sake of interest, can you count how many kinds of craftsmen are needed for the entire project?
(6) What is the underlying command to them in 31:11?
(7) What is its message?
(8) However, although God has given very minute instructions in many of the things to be built and made, does it mean that there is no room for creativity? (See 31:4)
(9) Many commentators point out that in choosing Bezalel, the Lord, in fact, “has called out by name, Bezalel”. How does this deepen your understanding of God’s calling in one’s life, including yours?
(10) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 除了比撒列和亞何利亞伯外，神尚有揀選其他的工匠建造會幕和其中的器具嗎？他們的智慧從何而來？
(2) 為何神要祂的靈充滿比撒列這工頭？
(3) 看來能承擔這些非祭司性的事奉(或說是非屬靈的事工) 也有極重要的屬靈條件，你說對嗎？
(4) 既是這樣，我們怎樣為教會中屬靈和非屬靈的事工下定義呢？究竟有沒有這兩類事工的分別呢？
(5) 你會為會幕的一切工程和工藝分成多少類的工匠？
(6) 31:11給這些不同的工匠什麼相同的吩咐？
(7) 這吩咐的原委是什麼？
(8) 似乎神給會幕的一切有極詳盡設計的吩咐。這樣，工匠是否就沒有使用創作力的機會嗎？(參31:4)
(9) 在揀選比撒列時，神說：「我已經題他名召他/has called out by name, Bezalel」，這是什麼意思？
(10) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“See, I have chosen Bezalel…and I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills—.” (Exod. 31:2-3)
We somehow divide services to the Lord into two categories—spiritual and non-spiritual. So, preaching, teaching and leading Bible Study are considered spiritual ministries, demanding those who serve be filled with the Holy Spirit, and rightfully so. But what about those who serve in other areas, like the Building Committee, Finance Committee or Community Service Committee? Somehow, we think that those who serve in these capacities should either have the required skills or passion, but whether they live a Spirit-filled life is totally irrelevant. The choosing of Bezalel to work on the building of the tabernacle and its contents should dispel such an erroneous distinction. Not only all services rendered to the Lord are spiritual and demand a Spirit-filled life, there is basically no distinction between spiritual and non-spiritual ministry for the Lord. The only real distinction is whether the person who performs the service is a spiritual person or not—i.e. whether he or she is filled with and directed by the Holy Spirit in their daily lives.
「看哪，猶大支派中……比撒列，我已經題他的名召他。我也以我的靈充滿了他，使他有智慧，有聰明，有知識，能做各樣的工」 (出31:2-3)
我們在有意無意之間，常常把事奉分為屬靈和非屬靈兩類。傳道、教主日學和領查經自然是屬靈的事奉，故需要聖靈的充滿不可。但是管理事務、財政或參與關顧、接送，又如何呢？我們直覺上以為這些只要有某些專業背景或經驗就可，事奉的人靈性如何不打緊。神揀選比撒列去管理會幕一切的設計和工程，更以祂的靈充滿他，這應該叫我們明白：不但任何的事奉都需要聖靈的充滿的。其實，事奉本身是沒有屬靈與非屬靈的分別，只有事奉的人是否屬靈或不屬靈的分別！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) Why does God reiterate the command of Sabbath at the end of this 40-day-and-night retreat with Moses?
(2) The reason for this must-kept command is that “This will be a sign between me and you for the generations to come, so that you know that I am the Lord, who makes you holy.”
a.
b. What is meant by a sign? What will happen if a sign is violated?
(3) Re-read this passage once more, this time substitute the word “holy” with “set apart” and see if it deepens your understanding of this command.
(4) With this “deepened” understanding, can you make more sense about the penalty of death for those who violate the Sabbath by working?
(5) A reason being given for the rest on Sabbath has to do with the precedent set by God in creation:
a. Why did God rest on the 7th day?
b. From what did God rest?
c. Since God has “completed” His work of creation in the six days and rested, what if one of the Israelites honestly felt that his work for the week had not been completed, and he really needed the extra money and yet he chose to rest as the Lord has commanded? What was he demonstrating, apart from obedience?
d. What then is the real meaning of Sabbath, then and now?
(6) Why did God choose to inscribe the law (most likely the Ten Commandments) on the tablets, and with His own fingers?
(7) Read Matthew 5:17-18 and 2 Timothy 3:16-17. What parallels can you discover among these passages concerning the commands of the Lord?
(8) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在這四十晝夜的吩咐中，為何神特別提到要守安息日這第四誡作結束？
(2) 這裡論到這必守的誡命時說：「因這是你我之間世世代代的證據，使你們知道我耶和華是叫你們成聖的」：
a. 解經家Durham把「知道」繙作「從經歷中知道」(是按原文的意譯) ，你認為這與守安息日之舉何關？
b. 為何說是「證據」？
(3) 試再把這一小段重讀一次，用「分別出來」代表每一個「聖」字，看看是否會加深你對這吩咐的了解。
(4) 這樣讀，有否亦加深了你對干犯這例的審判為何如此嚴厲的領會？
(5) 這裡再一次提到要守安息日的其中原委是與神的創世有關的：試重溫
a. 為何神在創世之第七天安息？(參創2:1-3)
b. 神是從什麼中安歇的？
c. 神既是已「完成」了創世之工而安息的，如果一個以色列人在做完六天的工作，而誠實的知道「當作的」尚未完成，本身亦貧窮、需要金錢；但他卻選擇聽神的話在第七天安息。除了是服從的表現，還顯出他生命中什麼特質？
d. 那麼，古今守安息日的真義該是什麼？
(6) 神為何揀選用自己的指頭在石版上寫律法？
(7) 請參閱馬太福音5:17-18和提摩太後書3:16-17。連同這裡(31:18) 所顯示的，你可以看出神對祂傳給我們的話有什麼心意？
(8) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“You must observe my Sabbaths. This will be a sign between me and you for the generations to come, so you may know that I am the Lord, who makes you holy.” (Exod. 31:13)
As the Lord finishes His 40-day-and-night meeting with Moses, He reiterates, of all Commandments, the one on Sabbath, which definitely highlights its importance in the heart of God. Allow me to share with you Augustine’s thoughts on the subject as follows:
“Heaven, too, will be the fulfillment of that Sabbath rest foretold in the command: ‘Be still and see that I am God.’ (Ps. 46:11) This, indeed, will be that ultimate Sabbath that has no evening and which the Lord foreshadowed in the account of His creation: ‘And God rested on the seventh day from all His work which He had done. And He blessed the seventh day and sanctified it: because in it He had rested from all His work which God created and made.’ (Gen 2: 2-3) And we ourselves will be a ‘seventh day’ when we shall be filled with His blessings and remade by His sanctification. In the stillness of that rest we shall see that He is the God whose divinity we ambitioned for ourselves when we listened the seducer’s words, ‘You shall be as gods,’ (Gen. 3:5) and so fell away from Him, the true God who would have given us a divinity by participation that could never be gained by desertion. For, where did the doing without God end but in the undoing of man through the anger of God?
Only when we are remade by God and perfected by a greater grace shall we have the eternal stillness of that rest in which we shall see that He is God. Then only shall we be filled with Him when He will be all in all. For, although our good works are, in reality, His, they will be put to our account as a payment for this Sabbath peace, so long as we do not claim them as our own; but if we do, they will be reckoned as servile and out of place on the Sabbath, as the text reminds us, ‘The seventh day…is the rest of the Lord…Thou shalt not do any work therein.’ (Deut. 5:14) In this connection, too, God has reminded us, through the Prophet Ezekiel: ‘I gave them my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctifies them.’ (20:12) It is this truth that we shall realize perfectly when we shall be perfectly at rest and shall perfectly see that it is He who is God.” (Augustine, City of God, 543-4)
「你要吩咐以色列人說：你們務要守我的安息日；因為這是你我之間世世代代的證據，使你們知道我─耶和華是叫你們成為聖的。」(出31:13)
在這四十晝夜的會面結束時，神特別重申第四誡作為結束，可見神是如何看重這安息日。容許我與你們分享奧古士丁在這方面的思想：
「將來會有那(最) 大的安息日，是沒有晚上的，是像神起初，如經上所記，創世後的安息。神在完成了祂的創造之後，第七天歇息了。祂賜福給這第七日，定為聖日—因為在這日，神歇了祂一切創造的工，就安息了(創2:2-3)。因有一天我們自己就是這第七日，我們要被神的福所充滿和供應，使我們成聖。我們就會休息，並知道祂是神；祂就是我們在遠離祂，誤聽引誘者之聲以後，所渴望成為的那位。我們誤信以為能似神(創3:5) ，因而掉棄神。其實，祂本欲叫我們有祂的神性—但並非是藉著掉棄祂，乃是藉著與祂聯合。其實沒有祂，我們能作什麼呢？只能惹祂的怒氣。但是，當我們被祂重修、靠更大的恩典得以完全，我們就會在永恆的安舒中，看到祂是神。當祂成為我們的一切，我們便會完全充滿著祂。就是我們的善行，當我們明白是祂（的善行）、非我們的，因享受這安息，就被算在我們身上。如果我們以為善行是自己的，它們就變成工作—安息日所禁止的工作(申5:14) 。所以以西結先知說：“又將我的安息日賜給他們，好在我與他們中間為證據，使他們知道我耶和華是叫他們成為聖的。”(20:12) 當我們完全安息、完全知道祂是神，這「知道」就會達到完全。」 (摘譯自Augustine, City of God)
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) In trying to understand the wickedness of not just the people, but the elders and Aaron, let’s ask ourselves, up to this point of time, what have each of these groups of people heard, seen and experienced in terms of the reality of God’s promise, power, mercy and attributes. Compile a list of the past experiences in these respects:
a. Of
Aaron (in particular
b. Of the chosen elders (in particular 17:6 & 24:10)
c. The people
(2) As much as it was a fact that Moses had gone for 40 days and nights already, what other assumptions could they have made about what happened to Moses?
(3) Even if something bad had happened to Moses, based on what they knew about Moses and who Moses was, how should they have reacted? Why didn’t they?
(4) Based on what they have witnessed so far about God and Moses, why would they choose to
a. Have other gods to lead them?
b. Fashion such gods as idols? (i.e. why did they need to have gods that are visible to lead them?)
(5) Why did Aaron succumb to their demand so quickly?
(6) Why did Aaron choose to
a. Fashion this “god” in the image of a calf?
b. Having fashioned such a god, why then would Aaron hold a festival to the “Yahweh”? What does it mean?
(7) In what ways was this festival held after the pagan’s?
(8) How did this particular incident highlight
a. The difference between Yahweh’s worship and that of the pagan’s gods?
b. And why do people appear to prefer the worship of gods other than Yahweh?
(9) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 為著能較深明白這百姓和他們的領袖在鑄金牛犢的罪上的可惡，讓我們重溫他們對神的信實、大能和憐憫究竟聽見、看見和親身經歷到多少？
a. 亞倫讓我們重溫他們對神的信實、大能和憐憫究竟聽見、看見和親身經歷到多少？
b. 長老們如何？
c. 百姓又如何？
(2) 雖然摩西確已停留在山上有40天之久，他們如果不向壞的方面想，應該怎樣處理這情況？
(3) 就算摩西真的遇見不幸的事，按他對百姓所付出的，他們應有的反應該是什麼？為什麼他們稱他為「那個摩西」？
(4) 既然是已親眼目睹神直接或藉著摩西所行的一切，為何他們會揀選
a. 別的神靈來引領他們？
b. 以有形、自己手所做的偶像當作神來引領？
(5) 亞倫為何立刻的答應，似乎連相勸或遲疑的舉動也沒有？
(6) 為何亞倫選擇：
a. 鑄牛犢的像？
b. 既立偶像，為何他竟吩咐百姓「向耶和華守節」？這是什麼意思？
(7) 按這裡所描述的，他們的守節與外邦人拜鬼神有什麼相似之處？
(8) 這事件怎樣叫我們看到：
a. 敬拜耶和華和外邦人拜鬼神的分別？
b. 為何百姓(或一般世人) 情願拜耶和華以外的神？
(9) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Come, make us
gods who will go before us. As for this fellow Moses who brought us
up out of
I am sure we all have read the incident of the golden calf for the zillionth time, and yet we still cannot get over how quickly, callously and shamelessly the people of God turned away and rebelled against the Lord. I still have yet to come up with an adequate term to describe them, although God said of them as “a stiff-necked people”. Even this is too mild a verdict on them.
These were the people who, under the yoke of the Egyptians, moaned and groaned to God until their cry was heard.
These were the people who witnessed the tug-of-war between the Lord and Pharaoh resulting in the nine horrible plagues that inflicted injuries in the land of Egypt on men and animals, except they themselves were spared.
These were the people who saw the horror
of the tenth plague which killed all the first born in
These were the people who walked on dry
ground across the
These were the people who saw the pillar
of cloud by day and the fire by night that had been leading them day and night,
all the way to the
These were the people, only 40 days ago,
saw and heard the sounds and sights of the awesome appearance of the Lord on
They knew who brought them out of
They knew Yahweh as the most powerful God.
They knew that He had chosen them as His own people.
They knew that He is faithful in honoring the promise He made to their forefathers and that He has a plan for them, to lead them into the Promised Land and to make them into a nation of priests and holy people.
Yet, within a span of only 40 days, they appeared to have forgotten all these—it was impossible! How can anyone explain all these?
Well, their rebellion under such circumstances powerfully and clearly demonstrated what true faith in the Lord is not—true faith has nothing to do with being convinced of God’s existence, power and even love. True faith in the Lord is “obedience”. In their minds, there was no way that they were not convinced, based on the many miracles that they have seen, and continued to see on a daily basis, that God is real, God exists, God is powerful and God loves them, except that from day one, they had no intention to obey Him as their God. They only wanted Him to give them the freedom from slavery that they longed for after which they wanted freedom from Him as well. As a result, once Moses disappeared from their sight for about 40 days, they wanted to fashion a god after their own image, not so much to lead them, but to follow them and their wishes.
God was being kind in calling them stiff-necked. While I label them in my caption as “faithless”, you may want to come up with your description of a people like them. However, many Christians these days are not totally unlike these Israelites of old.
「百姓見摩西遲延不下山，就大家聚集到亞倫那裡，對他說：起來！為我們做神像，可以在我們前面引路；因為領我們出埃及地的那個摩西，我們不知道他遭了甚麼事。」 (出32:1)
我相信大部份的基督徒都已讀過金牛犢的故事不少次，但仍沒有辦法明白這百姓怎可以如此快速、如此隨便、如此無恥的離開、背叛耶和華。神說他們是「硬著頸項」的百姓，這是太便宜了他們的責備。不是嗎?
- 是他們身受埃及人的奴役，而向神發出哀求的聲音；
- 他們親眼目睹接二連三的災殃，從神的手不斷臨到埃及地—獨是他們免受這些災殃；
- 他們更目睹、耳聞埃及的長子被殺和埃及遍地的哀哭—只是他們的長子沒有遭殃；
- 他們腳踏紅海的乾地、目睹法老的追兵被海中全軍覆沒；
- 他們每天目睹雲柱、火柱神蹟的引導；更不用說天天拾取瑪哪的；
- 他們在四十多天前，目睹、耳聞神降臨在西乃山上的榮耀和可怕的威嚴。
他們怎能不知道是誰領他們出埃及的呢？
他們怎能不知道耶和華是神—是至大、至高的神呢？
他們怎能這樣快速便忘記神已揀選他們為屬祂的子民？是按祂向列祖的應許，要帶領他們進入應許之地，為要叫他們成為祭司的國度、聖潔的子民？
只不過是短短的四十天，他們似乎把這些完全忘卻了！怎能如此？怎會如此？
雖然是難以置信，他們這大惡卻充滿表明什麼不是「真的信仰」：真正的相信是與單單相信神的存在，甚至神的大能與慈愛無關。
真正的相信就是服從。
按頭腦，這些百姓不能不相信神的存在、大能和對他們的慈愛。目睹眾多又大又難的神蹟，而且天天仍活在神蹟中，他們不用信心，也深知這一切是出於耶和華的。可惜的是，從開始到現在，他們從沒有願意聽從祂的話。他們確是想藉耶和華從埃及人手中得自由，但他們同時希望也從神的手中得自由。所以，當不見摩西40多天，他們立刻想找緊機會轉而所去拜別神—是自行按自己的形像，創造不是引領他們的神，乃是被他們引領的神。
神稱他們為「硬著頸項的百姓」。不曉得你會冠以他們什麼的名稱？當這樣指摘他們時，我們要曉得，今天在神的家，也多有這樣的信徒！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) What was the list of charges that God laid against the people in vv. 7-9?
(2) Of this list of charges, which sin would you consider the most wicked? Why?
(3) In response to the sins of these “stiff-necked” people, what did God say He was going to do in vv. 9-10?
(4) Carefully mull over these actions threatened by the Lord:
a. While God has decided to destroy the people, why did He have to tell Moses first, and ask him to “leave me alone”?
b. While the penalty was to destroy the people, God did not abandon His promise to Abraham and His plan to make him into the nation, except that He would choose Moses as the continuation of this promise. What kind of opportunity did it present to Moses? Why did he turn it down?
(5) What did God address these people as in v. 7?
(6) What did Moses address these people as in v. 11?
(7) What do you think about this exchange or contrast (i.e. v. 7 versus v. 11)?
(8) How did Moses reason with God in vv. 11-13? (i.e. what were the reasons cited by Moses to turn away God’s anger toward the people)?
(9) In Moses’ intercession on behalf of these people who had never really been good to him, what changes can you detect in Moses in terms of
a. His relationship with the Lord
b. His relationship with the people, and
c. The charge given to him to lead the people?
(10) Do you think the Lord really relented because of Moses’ intercession or (on top of this) He had accomplished His desire in telling Moses of His anger and threat?
(11) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 神在32:7-9給以色列人一連串的指摘包括什麼？
(2) 從這連串的指控中，你認為那一個罪是最醜惡的？
(3) 按32:9-10，神對這「硬著頸項」的百姓所宣佈的是什麼審判？
(4) 試細味神對這些百姓所發出的恐嚇：
a. 為何在審判之先祂要先告訴摩西？
b. 神為何說：「你且由著我」？
c. 神欲滅絕這些百姓，卻沒有完全放棄對亞伯拉罕的應許，只是說要從今以後由「摩西」來代替。這對摩西構成什麼挑戰？為何他竟然拒絕？
(5) 神在32:7怎樣論到(或稱呼) 這些百姓？
(6) 摩西在32:11又作出什麼回應？
(7) 你可以從兩者的對話中體會到什麼？
(8) 摩西在32:11-13怎樣與神理論？
(9) 摩西為這些從來沒有善待他的百姓代求。你可以看出以下幾方面的改變：
a. 摩西與神的關係？
b. 摩西與百姓的關係？
c. 摩西對所承受帶領百姓的使命？
(10) 你以為神是真的因摩西的代求而「後悔」嗎？為什麼？
(11) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Then the Lord
said to Moses, Go down, because your people, whom you brought up out of
As heinous as the crime committed by the Israelites was in building a golden calf to replace the Lord, it did bring out the best in Moses and perhaps in the Lord as well.
No one can blame God for being angry with a people so quick and prone to rebel against Him. No one can blame Moses for being totally disgusted with a people who did not care a bit about what might have happened to him. But neither God nor Moses showed any sign of dumping the people for good.
In showing his anger against the people,
the Lord said something that He never said before and that was referring to the
Israelites as “your people whom you brought up out of
If I were Moses, I would certainly challenge the Lord as to “who brought the people up out of Egypt”! It was certainly the Lord and they were His people. Yet, Moses did not challenge the Lord in this respect. If I were Moses, I would have told the Lord more than that and said “I have told you so!”
This is remarkable that Moses have grown to share the heart of God, in embracing such a people as his own, even at this most disheartening moment.
And when God asked Moses to leave Him alone, instead of punishing the people right away, He was waiting for Moses’ response or rather He was testing the heart of Moses to see if he had come to embrace His people as his own.
And God has succeeded.
Although Moses reminded God that they were His people, he did not dispute that they were his people as well. And, he proceeded to intercede on behalf of his people!
Indeed, the forty days and nights of meeting with the Lord has completely transformed Moses. He has come to know his God personally. He has come to understand and share the heart of God.
This is what being a leader of God’s household is all about—not just dispensing one’s duties effectively; not just being obedient to the charge of God; but understanding and sharing the heart of God for His people, as his people.
「耶和華吩咐摩西說：下去罷，因為你的百姓，就是你從埃及地領出來的，已經敗壞了……摩西便懇求耶和華……你為甚麼向你的百姓發烈怒呢？這百姓是你用大力和大能的手從埃及地領出來的。」(出32:7, 11)
雖然以色列人造金牛犢是大惡，卻叫我們藉此看到摩西的偉大(當然也看到神的偉大) 。
我們不能怪責神因此大動干火。這些百姓實在犯罪得很過份。我們也不能怪責摩西對他們的失望，特別看到他們原來是不理他的死活的。但希奇的是，從兩位的對話中，我們看不到神與摩西要放棄這些百姓的心意。
耶和華在烈怒中說了一句祂從未說過的話。祂對摩西說：「因為你的百姓，就是你從埃及地領出來的」。跟著又說：「你且由著我」(32:7, 10) 。
如果我是摩西，我會立刻的更正神說：「這是祢的百姓；是祢領他們出埃及的！」但是，我們聽不到摩西這裡說。如果我是摩西，我可能更對神說：「我早已知道他們是這樣的！」
原來摩西已開始明白神的心腸。就是在這最失望的時刻，他像神一樣，看這百姓是自己的。
神沒有立刻向百姓施以懲罰，只是對摩西說：「你且由著我」。祂的用意是明顯的：祂是在等待摩西的反應；祂是在試驗摩西的心—看看他是否以他們為自己的百姓，會否為他們代求。
神成功了！
雖然摩西同時提醒耶和華，這百姓是屬於祂的，但他沒有反對說這百姓並不是屬於他自己。而且他繼而為百姓代求。
這四十晝夜與神的相會確實進一步的改變了摩西。他已個人的認識耶和華，他已明白、並體貼了神的心。
這是在神家作帶領的真諦—不是單把責任做妥；不是單盡了本份，乃是要明白、並體貼神對祂百姓的心腸，以祂的百姓為自己的百姓。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) Can you feel the irony of vv. 15-16—the holding of the God-engraved tablets of the holy laws by the hands of Moses and the facing of a people who had total disregard to God and His laws?
a. If you were Moses, would you not question in your heart, “What’s the point?”
b. In declaring and upholding the laws of the Lord before the world today (or perhaps even in the church), have you ever asked yourself, “What’s the point?”
(2) How, from the lips of this young man Joshua, did the Bible point out the incredibility of the deeds of the Israelites?
(3) What did the breaking of the two tablets signify?
(4) If you were Moses, would you have at least a slight sense of regret of your earlier intercession for them before the Lord? Why or why not?
(5) Was the action which followed a bit too harsh? Why or why not?
(6) Moses held Aaron responsible for the sin of the people rightfully. Mull over Aaron’s reply:
a. Did he take responsibility of his action?
b. Did he show any sign of repentance?
c. Was he qualified to be the high priest and leader of the people?
(7) V. 25 reveals one of the concerns Moses had when God’s people sinned. What was it?
(8) Pause and reflect on how you and/or your church might have become “a laughingstock” to God’s enemies.
a. How can you take responsibility of such a sin?
b. What should you do to prevent it from happening again?
(9) In dealing with the sins of the people, Moses asked for action: “Whoever is for the Lord, come to me.”
a. Who were the people who rallied to his call?
b. Why didn’t the rest?
(10) What is the main message for you today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 你可以從32:15-16看出當時帶諷刺性的情景嗎？摩西手持神指頭所寫的法版下山：山下卻是絕對輕視神和祂律法的百姓！
a. 如果你是摩西，你會否從心中發出「罷了！」這句話？
b. 你在事奉的路上，曾否說出「罷了！」這句話？
(2) 從約書亞這年輕人口中的話，怎樣定了百姓的大惡？
(3) 摩西摔碎法版有什麼重要的徵像？
(4) 如果你是摩西，目睹山下的一切，你會否後悔剛才在神面前的代求？為什麼？
(5) 摩西繼而所作的是否太過份？為什麼？
(6) 摩西當然要亞倫為這一切負責任。請細思亞倫的回應：
a. 他有為這一切負責任嗎？
b. 他有顯露半點的悔意嗎？
c. 他有資格繼續作祭司、領導百姓嗎？
(7) 32:25顯出摩西顧慮到因百姓的罪帶來的什麼後果？
(8) 請停下作反思：你和你的教會有否叫神和祂的家在仇敵中間被譏刺？請在神面前認罪、悔改。
(9) 在處理這罪行時，摩西發出呼召：「凡屬耶和華的都要到我這裡來」：
a. 誰響應他的呼召？
b. 其餘的人呢？
(10)今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Aaron answered…Then they gave me the gold, and I threw it into the fire, and out came this calf!” (Exodus 32:24)
You have to laugh at the answer given by Aaron that all he did was to collect the gold jewelry from the people and “out came this calf”. This was a total denial of responsibility. There was no remorse, there was no contrition, and there was certainly no repentance. I truly wonder why God would continue to use Aaron, but God is such a God of second chance!
As incredible as his action was, we may be able to understand part of his motives and that was he saw this as an opportunity to usurp leadership from Moses. As we know, he was jealous of how Moses always was the one to whom God spoke and gave orders. As much as Moses always had Aaron by his side, whether it was challenging Pharaoh or speaking to the people, Aaron knew he did not command the same authority and respect from the people. Now, with Moses gone for 40 days and nights (and I am sure deep in his heart he knew Moses was safe and sound with the Lord), he seized this opportunity offered by his absence to replace Moses as “the” leader. After all, Moses had never listened to the people, and now he would be the “listening leader” and would have the people on his side, even if Moses would surface later on. As we know, his failed attempt to usurp leadership did not deter him from trying again in Numbers 12 to oppose Moses’ leadership.
On the contrary, the selfless nature of Moses was markedly revealed by the same incident in that God, out of anger, offered to make Moses into a great nation (Exod. 32:10). In other words, Moses had the chance of a lifetime to take Abraham’s place to be blessed as a great nation. What an honor, what an opportunity! But he would have none of that! Moses never wanted to be great, even with his unparalleled education and leadership. He has indeed grown into a godly leader—a leader whose only concern is the glory of God and not his own. What a tale of two leaders! What a tale of two brothers!
「我對他們說：凡有金環的可以摘下來，他們就給了我。我把金環扔在火中，這牛犢便出來了。」(出32:24)
讀到亞倫的強辯真叫人「噴飯」。他表示自己只不過順百姓所求，把金環扔在火中，牛犢「便出來了」！他連一點責任也不想負；沒有半點的內疚；也沒有半點的悔意。他沒有說一句認罪的話。我實在想不透，神仍可以繼續用這樣的人！不過，這再次提醒我，祂是不斷給予我們機會的神(He is the God of second chance!)
雖然亞倫所犯的罪不可思議，卻讓我們看到領袖慾的可怕。亞倫是想趁機取代摩西作百姓的領袖。
亞倫一直妒忌神總是向摩西顯現和說話。雖然，不論是向法老發出挑戰，或是向百姓說話，亞倫總是在摩西的身旁。但他心知自己沒有得到像摩西這樣的領袖權，百姓也不是像對摩西一樣的敬重他。現在摩西不出現達40天之久(我深信他知道摩西在神面前是平安無事的) ，他卻找緊這機會，想要取代摩西領導的地位。摩西一向不是「取悅群眾」的領袖，現在亞倫卻要作「取寵」的領袖，就是摩西重現，他已大得民心了。我們知道，這次的失敗沒有攔阻他在民數記第12章再次挑戰摩西的領導權。
相反的，摩西在同一件事上卻顯出他無「己」的事奉生命。神在烈怒中說要使摩西的後裔成為大國！(32:10) 。這是何等大的福氣與地位—直接承受，甚至取代亞伯拉罕得神的應許；而且不是自己要求的，乃是神的賜予！真是千載難逢的機會。誰知，摩西一口拒絕。摩西雖然有地位、有過人的才學，但他從來沒有自驕自傲，從來不看重地位與權勢。無怪聖經稱讚他說：「摩西為人謙和，勝過世上的眾人。」(民12:3)