This week we shall continue the study of the book of Numbers in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
“That night” obviously refers to the night following the giving of reports by the spies.
14:1-4 —The Rebellion
(1) Within the first two verses, the Bible mentions about who the grumblers were
a. Where were they?
b. Why the emphasis?
(2) Let’s consider the contents of their complaint in vv. 2-4
a. Who said they were going to die in the wilderness?
b. Whom were they clearly blaming: Moses or God?
c. They appeared to be particularly worried about their wives and children: what part did their family play in their rebellion directly or indirectly?
d. What did they decide to do now? Why?
e. Did they know that they were rebelling against God?
f. Did their rebellion make any sense to you?
14:5-10—The Plead of the Godly
(3) What did the two leaders do? What did they mean by their action?
(4) Why didn’t they plead with the people?
(5) What did the two godly spies do?
(6) What was the focus of their pleading?
(7) Do you think their pleading would have any impact on the people? Why or why not?
14:11-12—God’s Direct Intervention
(8) Since God is Omniscient, why did He say, “how long”? What does it really mean?
(9) What was God’s verdict?
(10) What was God’s pronounced judgment?
(11) Do you think God really meant to bless Moses instead?
(12) If you were Moses:
a. How did you feel about continuing to lead such people?
b. How would you respond to God’s inclination to use you to inherit Abraham’s covenant (after all, Moses was a descendant of Abraham)?
14:13-20—Moses’ Great Intercession
(13) Part 1 (vv. 13-16): God’s reputation is at stake
a. What has the Exodus event contributed to the knowledge of God by the Egyptians and the people in the region? (In other words, what did they know about the God of Israel)?
b. How unique is this God of Israel?
(14) Part 2 (vv. 17-19): asking God to display His strength
a. In what way was Moses asking God to display His strength: by punishing the guilty or in forgiveness?
b. How then did God demonstrate His strength other than in punishment?
(15) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀民數記。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
「那夜」是指探子回報那天的夜上：
14:1-4—百姓的背叛：
(1) 這章的首二節多次告訴我們誰在生怨呢？
(2) 讓我們看看他們埋怨的內容(14:2-4)
a. 誰說他們會死在曠野？
b. 他們在向誰埋怨？是向摩西或是神呢？
c. 他們談到妻兒：你認為這次的悖逆與他們的妻兒有直接或間接的關係嗎？為什麼？
d. 現在他們提議要做什麼？為什麼？
e. 他們是否知道自己是在背叛神呢？
f. 這背叛背後的真正原因是什麼？
14:5-10—屬神者的勸喻
(3) 摩西和亞倫立刻的反應是什麼？這表明什麼？
(4) 為何他們不出聲作答？
(5) 那兩個敬畏神的探子怎樣作出回應？
(6) 他們勸導的重點是什麼？
(7) 你認為群眾會聽他們的勸導嗎？為什麼？
15:11-12—神直接的干預
(8) 神既是全知的，祂說：“要到幾時呢” 是什麼意思？
(9) 神對他們的判決是什麼？
(10) 神裁定的審判又是什麼？
(11) 你認為神說要改叫摩西的後裔成為大國僅是說說而已嗎？
(12) 如果你是摩西：
a. 你還願意繼續帶領這百姓嗎？
b. 神既說要用你來承繼祂與亞伯拉罕所立的約，你會心動嗎？為什麼？
15:13-20—摩西的代求
(13) 第一部份(15:13-16) —神的名聲
a. 出埃及的事蹟叫埃及和鄰近的人對以色列的神有什麼認識？
b. 以色列的神與列邦的神有什麼分別？
(14) 第二部份(15:17-20) —求神大顯能力
a. 細讀這懇求：摩西求神怎樣顯出能力？是藉著追討罪孽或是藉著赦免罪孽？
b. 如果神不藉著審判顯大能，何以叫人曉得祂的能力？
(15) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Now may the Lord’s strength be displayed, just as you have declared.” (Num. 14:17)
This was not the first time that the people did a wholesale rebellion against the Lord. The making of golden calf at Mount Sinai had enraged the Lord in such a way that He wanted to destroy them and make Moses instead into a great nation (Exod. 32:10).
Now at the discouraging report of the ten spies, the Bible emphasizes that it was not just a small group of Israelites who decided to rebel against God, it was “all the members”, “all the Israelites” and “the whole assembly” that turned against God (14:1-2).
God’s anger, again, burnt against them, wanting to destroy all of them and make Moses “into a nation greater and stronger than they” (14:12).
Moses, indeed was a very humble person. As much as he loathed leading these rebellious people for the rest of his life, he had learned to love them as his flock, and he cared more about the reputation of God in the world. As he, like he did the last time, reminded God of His reputation among the nations, he also urged God to remember Who He is: “The LORD is slow to anger, abounding in love and forgiving sin and rebellion. Yet He does not leave the guilty unpunished; He punishes the children for the sin of the parents to the third and fourth generation.” (14:18)
Now, with such a reminder, Moses asked, “Now may the Lord’s strength be displayed, just as you have declared.” (14:17). But how would God display His strength? We normally associate God’s strength with His power over nature or in punishment; however, Moses urged the Lord to display His strength, “In accordance with your great love, forgive the sin of these people, just as you have pardoned them from the time they left Egypt until now.” (14:19)
Indeed, for God to display His power over nature, or in completely destroying those who oppose Him is easy — after all He is Omnipotent — there is nothing too hard for Him! However, Moses understands that the ultimate greatness of God does not lie in the demonstration of His might but in the demonstration of His love in forgiveness! Keil and Delitzsch is right in paraphrasing Moses’ request to God as equivalent to “show Thyself great in power in forgiveness” (K&D, 713).
「現在求主大顯能力，照你所說過的話……」(民14:17)
這並非是這些百姓在出埃及後首次整體的背叛神。他們先前在西乃山造金牛犢一事，已觸怒到神要滅絕他們，說要改使摩西的後裔成為大國（出32:10）
現在，因十個探子所報的惡訊，「全會眾」，不是一小撮的人，在大聲喧嚷和哭號，更要另立首領領他們回埃及去（14:1-4）。
這一次的悖逆同樣的觸動神的怒氣，使祂要擊殺他們，改以摩西的後裔代替他們成為大國（14:12）。
摩西確是一個謙和的人。雖然繼續帶領這群如斯反叛的百姓，實在是他難以承擔的重任（11:14），但他把這百姓看為自己的羊，亦顧念到神在列國中的名聲。於是，像上一次一樣，他提醒神要顧念祂在列國中的名聲；同時，也叫神顧念祂曾說過自己是「不輕易發怒，並有豐盛的慈愛，赦免罪孽和過犯；萬不以有罪的為無罪，必追討他的罪，自父及子，直到三、四代」（14:18）。
在提醒神祂的屬性時，他先是這樣求：“現在求主大顯能力，照你所說過的話…….” （14:17）。但神一般是怎樣大顯能力的呢？我們總以為會是像藉著祂對埃及人所施的超自然和審判的神蹟。誰知，摩西是指求神「照祢的大慈愛赦免這百姓的罪孽，好像祢從埃及到如今常赦免他們一樣」（14:19）。
是的，神要藉著超自然的能力或藉著全然殺戮祂的仇敵來顯出祂的大能是易如反掌的；因為祂是全能的神，在祂沒有難成的事。但摩西明白到，神的大能更偉大的彰顯，更在乎祂的慈愛和赦免。解經家Keil and Delitszsch就這樣的意譯摩西的請求：“show Thyself great in power in forgiveness/祢在赦免的大能中顯明自己！” (K&D, 713) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
14:20-25—God’s Forgiveness
(1) God did say, “I have forgiven them” and yet He would also punish them.
a. What was the punishment?
b. What then does “forgiveness” mean?
(2) God commended that Caleb “has a different spirit”? How different was his from the other spies?
14:26-38—God’s Punishment: according to their complaints
(3) Since they had said, “if only we died…in this desert!”
a. What was the punishment as a result?
b. Did you detect grace in the midst of this punishment?
(4) Since they had said, “our wives and children will be taken as plunder”
a. What was the punishment as a result?
b. Did you detect grace in the midst of this punishment?
(5) Why did God mandate the length of their wandering with the length of the exploration?
(6) In pronouncing His judgment, the Lord said, so that they would “know what it is like to have me against you” (v.34): what kind of a warning it is to you?
(7) What was the punishment to the ten spies who gave a bad report? What lesson can we learn from them?
14:39-45—The People’s “Repentance”
(8) How did the people wish to express their change of mind?
(9) Did such a change of “mind” represent a change of “heart”? Why or why not?
(10) How would you define “true repentance”?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
14:20-25—神的赦免
(1) 神說：“我……赦免了他們” ；但卻仍要審判他們：
a. 神要怎樣審判他們？
b. 既是這樣，神的「赦免」是什麼意思呢？
(2) 神稱讚迦勒說：“因他另有一個「靈」(按原文)” ：這是什麼意思？
14:26-38—按怨言來作審判
(3) 因他們說：“巴不得…死在曠野” ：
a. 這句話帶來什麼刑罰？
b. 這刑罰中仍可見到什麼憐憫？
(4) 因他們說：“妻子和孩子必被擄掠” ：
a. 這句話帶來什麼刑罰？
b. 這刑罰中仍可見到什麼憐憫？
(5) 為何神把飄流的日子與窺地的日子掛鉤？
(6) 神在宣告刑罰時說：“就知道我是與你們疏遠(或作對頭) 了” 。這是什麼意思？
(7) 至於十個「惡探子」，他們遭到什麼刑罰？這對我們是什麼的鑑戒？
14:36-45—百姓的反應
(8) 百姓怎樣表達他們意念的轉變？
(9) 這轉變是否等如悔改？為什麼？
(10) 既是如此，你會怎樣為「真正的悔改」下個定義？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The LORD replied, ‘I have forgiven them, as you asked.’” (Num. 14:20)
Given the wickedness of the entire community “which (in the words of the Lord) had banded together against me” (Num. 14:35), it is quite amazing that in response to Moses’ intercession the Lord would forgive them (14:20). However, His words of forgiveness were followed immediately by the word, “Nevertheless”, meaning they would still face punishment from God and that included
- Those who “disobeyed and tested” God, i.e. those “twenty years or more” would not be able to enter the Promised Land; instead they would all die in the wilderness, just as they said they wished (14:2); and
- Their children would suffer with them in wandering in the desert for forty years before they would enter into the Promised Land.
One might wonder what kind of forgiveness was it, if it still carried some kind of punishment. But this is exactly a great example of what it means by God’s forgiveness. God’s forgiveness means that wiping away of our sin so that His presence and His communion with us would be restored. That was what happened to the Israelites. God would continue to be with them, as evidenced by the continuous presence of the pillar of cloud by day and the pillar of fire by night; and He would continue to reveal His presence and His word through speaking to Moses at the Tent of Meeting.
However, it does not mean that the consequences of our sinful actions could be avoided. While God did forgive David of his awful sin of adultery and murder, he did suffer the consequences of the death of his son born out of adultery, and a really broken family life. And, in the case of these Israelites, God’s punishments were exacted according to their complaints.
I had shared in another article that a certain seminary professor’s wife was encouraging the students saying that it was okay to complain or vent our anger to God. This particular incident of the Israelites shows us that it is never okay to vent our anger or complaint to God in such a rebellious fashion. While God will ultimately forgive us as we repent, the consequences of our actions (and our words of complaint or anger) can carry consequences that we cannot afford to face. Sometime later after her speech, the local papers carried the headline of the fight she had with her husband, ending with both (or one of them) being admitted to the hospital!
「耶和華說：我照著你的話赦免了他們。」(民14:20)
雖然這「惡會眾」是「結黨式」的來與神為敵（14:35），神竟然聽摩西的代求而赦免他們(14:20) 。在宣告這赦免之後，神立刻的說：“然而…”，意思是說，他們仍需面對懲罰，包括：
- 那些「試探」神的，就是那些「凡被數點、從二十歲以外、向我發怨言的」，必不得進應許之地；並如他們自己所願的要「死在曠野」(14:2);
- 他們的兒女也因而要飄流曠野四十年，才得進應許之地。
我們可能問：如果仍要受罰，這是什麼的赦免呢？但這樣正給我們認識到 赦免的真諦。神的赦免是在乎除去我們的罪，以至我們與祂重新和好，能繼續有祂的同在和契合。這是這些以色列人蒙赦免之後的結果：神繼續與他們同在，藉著雲 柱和火柱日夜的引導他們，更繼續在會幕中向他們顯現。
但是，這並不是說，他們不用面對所犯的罪所帶來的其他後果。就如大衛的犯姦淫和謀殺的罪，得蒙神的赦免之後，仍要承擔後果，包括看到自己的兒子死亡和看見家庭因他多妻之故所帶來關係的破碎。對當時的以色列人而言，神要他們承擔親口所說僭妄褻瀆的話。
我曾在另一個靈修小品提到一個神學院教授的妻子，如何告 訴神學生們，說我們是可以向神發怒的。但這樣以色列人的錯誤，就叫我們看到，神是輕慢不得的。雖然神至終一定在我們悔改的時候赦免我們，我們仍可能要面對 所說、所犯錯的自然後果。這位神學院教授的妻子，就在說了這番公開的話不久，因與丈夫打架，一同被送到醫院；更可惜的是，這事件成為當地報章的頭條新聞。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Although this is fairly lengthy chapter, the bulk of it deals with the supplementary regulations of ceremonial offerings already covered in Leviticus (first 31 verses). It is however worth reflecting on why they were being mentioned right after the horrific judgment pronounced by God, including the killing of the ten spies:
15:1-12—Grain and Drink offerings & 15:17-21 Heave-offering
(1) According to v. 2 when would the stipulations concerning grain and drink offerings apply?
(2) What might be the message to this congregation who must have felt guilty and defeated?
(3) Supplementary regulations over burnt or freewill offerings etc. already covered by Leviticus 2ff:
a. Accompanying the offer of a lamb
i. Grain offering of 1/10th ephah of fine flour mixed with 1/4th hin of oil,
ii. Drink offering of 1/4th hin of wine
b. Accompanying the offer of a ram
i. Grain offering of 2/10ths ephah of fine flour mixed with 1/3rd hin of oil
ii. Drink offering of 1/3rd hin of wine
c. Accompanying the offer of a young bull
i. Grain offering 3/10ths ephah of fine flour mixed with ½ hin of oil
ii. Drink offering of ½ hin of wine
What might be the reason for the “incremental” quantity required of each kind of animal being sacrificed?
In each of the cases, these grain and drink offerings are said to be offered as “a pleasing aroma to the Lord”: what is the significance of such an emphasis at a time like this?
(4) Heave-offering has been briefly referenced to in Exodus 22:29 & 23:19; when would this additional rule begin to apply?
(5) What might be the message to this congregation who must have felt guilty and defeated?
15:13-16—Universality of the Regulations: in order to understand the need for the universality of these regulations, perhaps, we should ask the following questions:
(6) Without such a universal rule, what might be the reason that they would allow foreigners not to observe the same laws and regulations?
(7) What might be its long-term impact on the Israelites themselves?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這一章雖然冗長，但首31節主要是補充利未記已提到獻祭給神的一些條例。值得思想的是為何這些條例要在這可怕的審判之後作補充。讓我們今天先思想第1-21節：
15:1-12—素祭與奠祭；15:17-21—舉祭：
(1) 按第2節所言，這些條例是在什麼時候適用的呢？
(2) 既是如此，這裡對那些剛被神嚴加責備和定罪的百姓有什麼特別的信息？
(3) 這裡補充利未記第二章開始記載的燔祭和甘心祭等的條例：
a. 若獻綿羊羔須加：
- 十分一伊法細麵+四分一欣油之素祭，和
- 四分一欣酒作奠祭
b. 若獻公綿羊須加：
- 十分二伊法細麵+三分一欣油之素祭，和
- 三分一欣酒作奠祭
c. 若獻公牛須加：
- 十分三伊法細麵+二分一欣油之素祭，和
- 二分一欣酒作奠祭
不論「伊法」和「欣」實際的重量是多少，這裡提到重量漸增的條例是要表明什麼？
每一個素祭和奠祭的條例都指出都是要「獻給耶和華為馨香之祭」：這重複的吩咐在這時刻有什麼重要意義？
(4) 舉祭在出埃及記22:29和23:19已曾簡略的提到；這裡補充的條例是何時適用呢？
(5) 對這會眾有什麼提醒和鼓勵？
15:13-16—人人要遵守的條例：要明白這樣著重的原委，以下兩個問題或許會有幫助：
(6) 如果沒有這些寄居的外邦人也要絕對遵守的規定，會發生什麼事情？
(7) 以長久計，這會對以色列人產生什麼影響？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“With a ram prepare a grain offering of two-tenths of an ephah of the finest flour mixed with a third of a hin of olive oil, 7 and a third of a hin of wine as a drink offering. Offer it as an aroma pleasing to the LORD.” (Num. 15:6-7)
We have just read about the horrific sin committed by the entire assembly of the Israelites in response to the negative report given by the ten spies. Their bitter complaints had been such that the Lord saw them as acts of contempt and unbelief (14:11). The result was very tragic: not only were the ten spies struck down by a plague and died (14:37), the entire population of over 20 would one by one die in the wilderness and would not see or enter the Promised Land. Even the children were cursed in that they would be “shepherds” (meaning wanderers) for 40 years as well before they could enter the Promised Land.
As wicked as the people were, in the face of instant and unmistakable judgment of the ten spies, they had to believe the rest of the judgment pronounced by the Lord through Moses. The harsh judgment plus the harsh words of rebuke would undoubtedly usher them into not only a deep sense of guilt, but also doubt — wondering if they were truly forgiven by God as He had said (14:20).
Obviously, God did not just forgive them, but He wanted them to know that they were truly forgiven. As a result, right after this tragic event, the Lord gave supplementary regulations concerning the burnt offerings and freewill offerings which basically have already been covered in Leviticus 4:13ff. Why would God make such a rather unnecessary repetition and at such a time?
Indeed, God is such a God of compassion who is, “slow to anger, abounding in love and forgiving sin and rebellion” (14:18). He desired that His people understand that as much as the punishment was severe and they certainly deserved that, His love for them had not changed, nor had His promise to them. Therefore in making these supplementary rules, He emphasized that they were to apply “after you enter the land I am giving you as a home” and “when you enter the land to which I am taking you and you eat the food of the land” (15:2, 18-19).
Not only that, the supplementary regulations also point to the offering of grain and drink offerings as “a pleasing aroma to the Lord” (15:3, 7, 10).
The message is clear: “you will not only enter into the land that I have promised, make it your home and have food to eat, I am pleased with you. Your worship will be a pleasing aroma to me.” This is how good our God is, not only to the Israelites, but to all of us — erring children! Once we repent of our sins, our communion with the Lord will be restored in such a way that our offerings to Him will be a pleasing aroma to His delight!
「為公綿羊預備細麵伊法十分之二，並油一欣三分之一，調和作素祭，又用酒一欣三分之一作奠祭，獻給耶和華為馨香之祭。」(民15:6-7)
我們剛剛讀到以色列人全會眾所犯的大惡，他們怎樣因探子的惡訊而背叛神，甚至喧嚷要回到埃及去。神就定他們的罪為「藐視」與「不信」(14:11) 。這悖逆所帶來的審判是嚴厲的，包括報惡訊的死亡、凡被數點從二十歲以外的不得進應許之地，甚至他們的兒女也因而要飄流曠野四十年後，才得進應許之地。
雖然，這群人是「不信」，但因著眼見十個探子一齊、立刻的死亡，他們不能不相信神藉摩西所宣告的其他較長期的審判。在這情況之下，他們的心情是可以理解的：在錯敗之餘，更有很重的罪疚感—不曉得神是否真的會赦免他們(14:20) 。
然而，神其實不但是赦免了他們，祂更希望他們知道這赦免的真確。故此，在這可怕的事件之後，祂立即頒佈燔祭、平安祭和甘心祭等的附加條例。其實，這些祭的主要條例早在利未記的4:13ff詳細的說明，為何在此時再稍作補充呢？
是的，神確是滿有憐憫的神，不輕易發怒，並有豐盛的慈愛，赦免罪孽和過犯的神（14:18）。祂希望百姓不但明白，雖然他們的大惡帶來了當受的審判，但祂的愛卻沒有改變、祂的應許也沒有改變。故此，在提到這些附加的條例時，祂指出是用於「當你們到了我所賜給你們居住的地方」，和「吃那地的糧食」時（15:2, 19）。
而且，在這補充的條例中，神屢次的提到，那些素祭和奠祭，「都要奉給耶和華為馨香之祭」(15:3, 7, 10) 。
神的意思是清楚的：你們不但一定能進應許之地、有食、有 住的；我更是喜悅你們的。你們所獻上的，在我看來是馨香的、我所悅納的！阿，我們的神多好：雖然我們會犯大錯，如以色列人一樣，但只要我們悔改，我們就重 新的與祂和好；不但享受祂的同在，更能重新的事奉祂；祂悅納我們所獻的，如馨香的祭！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
15:22-31—Unintentional versus Intentional Sins: Leviticus 4:13ff has already dealt with the specifics of such regulations concerning unintentional sins of the community and of an individual; except that the emphasis here appears to be “One and the same law applies to...a native-born Israelite or a foreigner residing among you”:
(1) What is the difference between unintentional and intentional sin?
(2) What is the regulation concerning the latter?
(3) Why is it so harsh?
15:32-36—Life Example of Intentional sin:
(4) What might be the purpose of recording this incident right after v. 31?
(5) Obviously this was a first occurrence: but with such clear regulations (e.g. Exod. 31:14), why did Moses think it necessary to enquire of the Lord?
(6) What might be the example that Moses set for us?
15:37-41—Tassels on Garments
(7) This stipulation follows right after the above incident: how are the two related?
(8) Why should tassels be blue in color? (See the garment of the priest in Exod. 28)
(9) Where should they be put? Why?
(10) What was the purpose of this stipulation? (vv. 39-41)
(11) Do you think it would work? Why or why not?
(12) Why then would God make such a rule (which, as we know, has been turned into some kind of Pharisaic pride)?
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
15:22-31—誤犯與故犯的罪：利未記4:13ff已詳細定立這方面的條例，這裡的重點似乎仍在乎以色列中的本地人和寄居在他們中間的外人。他們若誤行了甚麼事，必同歸一樣的條例之下：
(1) 誤犯與明知故犯的分別在什麼？
(2) 對後者的條例是什麼？
(3) 為何會如此嚴厲？
15:32-36—故犯的實例
(4) 在此記錄這實例有什麼特別作用？
(5) 這明顯是頒布這條例之後的第一宗案件。既有這樣明顯的條例(如出31:14)，為何摩西仍要求問神？
(6) 摩西在這裡給我們立下什麼榜樣？
15:37-41—衣裳繸子
(7) 這裡的吩咐與上文的事件可有關係嗎？
(8) 為何帶子是要藍色的呢？(可參出28之祭司聖衣)
(9) 這帶子要釘在什麼地方上？為什麼？
(10) 這吩咐的總意是什麼？(15:39-41)
(11) 你認為這吩咐有作用嗎？為什麼？
(12) 為何神仍要這樣的吩咐(照知這正是法利賽人自義的徵記之一)
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“You and the foreigner shall be the same before the LORD.” (Num. 15:15)
Given what we read in the New Testament, we have come to understand that the Jews did not really consider Gentiles as their equal before God. Even after the death and resurrection of our Lord, Peter still clung to their traditions in trying not to associate with the Gentiles (Acts 10). They were basically skeptical about whether Gentile believers were saved just as they were, if not for the coming of the Holy Spirit upon Gentile believers (Acts 11:15-17).
If such was the case in the New Testament time, we can imagine how the Jews in the Old Testament looked upon the “foreigners” in their midst, even though they might wish to worship their God, Yahweh. I believe, God foresaw such misunderstanding, or perhaps discrimination, by His people. As a result, in chapter 15 of the Book of Numbers, He reiterated the universality of all His regulations in that “The same laws and regulations will apply both to you and to the foreigners residing among you.” (15:16). On the face of it, such words seek to ensure that the Israelites would not violate His laws and regulations in any shape or form, but in reality, it was an epoch-breaking declaration that “You (the Israelites) and the foreigner shall be the same before the Lord” (15:15). As a result, they should present a food offering as an aroma pleasing to the Lord, so could any foreigner living among them (15:14); they should make atonement for their unintentional sin and be forgiven, and so could a foreigner residing among them (15:29).
Indeed, the God of the Old Testament is the same God of the New Testament. Forgiveness was offered to all then, and forgiveness is of course offered to all now through faith in Jesus Christ.
「至於會眾，你們和同居的外人都歸一例，作為你們世世代代永遠的定例，在耶和華面前，你們怎樣，寄居的也要怎樣。」(民15:15)
我們讀新約福音書和使徒行傳的時候，會發覺到猶太人並不以外邦人與他們在神面前為同等的。就是在主耶穌死而復活之後，彼得仍然持守著傳統的觀念，不與外邦人來往（徒10）；初期的信徒甚至不認為外邦信徒在救恩上是與他們一樣，直到看見聖靈同樣的降臨在他們身上（徒11:15-17）。
如果新約時代是這樣，我們不難想像舊約時代的猶太人是怎樣看他們當中寄居的外邦人，雖然他們有些是想敬拜耶和華的。我深信神早已料到他們這種「排外」的思想，故此在民數記這裡，祂多次的強調：“你們和同居的外人都歸一例” (民15:15) 。
表面看來，這是要提防以色列人容易在遵守這些律例上作出任何的妥協；但其實，這是一個具突破性的宣告，就是“你們（以色列人）和同居的外人在神面前都是一樣的（shall be the same before the Lord/NIV）” (民15:15) 。因此，以色列人要獻上素祭和奠祭作為馨香祭給神，外邦人同樣可以這樣做；他們要為誤犯的罪，獻上贖罪祭而得赦免，外邦人也同樣可以！
是的，新約的神也就是舊約的神。祂是沒有改變的。赦罪之恩，昔日是人人可以享有，今天更藉著耶穌基督的救贖是每一個願意悔改相信的人都可得著的：“並不分猶太人、希利尼人，自主的、為奴的，或男或女” （加 3:28）。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) There were two different groups who came together to oppose Moses and Aaron: who were the two groups and their makeup? (16:1-2)
(2) Do you think the 250 leaders likely included the 70 who had a one-time experience of being anointed by God’s Spirit and prophesied? (11:25)
(3) According to their words (16:3)
a. What were they opposing?
b. What were the bases or justification?
(4) According to the words of Moses, what were the Levites asking for? (16:4-5)
(5) How wrong were they (i.e. have they really gone too far)?
(6) What did Moses ask them to do? For what purpose? (16: 6-7)
(7) Perhaps, Moses was trying to dissuade them one last time before morning came (16: 8-11):
a. How did Moses remind them of their special privileges given by the Lord?
b. Why then was it not enough to be Levities only?
c. Were they dissuaded? Why not?
(8) Now Moses also wanted to dissuade the Reubenites (16:12-14):
a. How did they ridicule Moses?
b. How unreasonable were their ridicules?
c. What was their core problem?
(9) How did the usually humble Moses respond to their ridicules? Why?(16:15)
(10) How would you have responded to the challenge by the Levites and the Reubenites if you were Moses and Aaron?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 這裡記載了那兩類別的人一同來攻擊摩西和亞倫 (16:1-2) ？
(2) 按你的估計，這250個領袖是否包括了不久之前曾一次受感說預言的那70個長老嗎？(11:25)
(3) 按他們所言(16:3) ：
a. 他們反對什麼？
b. 他們的根據又是什麼？
(4) 按摩西的分析，第一類(即利未) 人要求什麼？(16:4-5)
(5) 他們錯在什麼地方？(16:7之「擅自專權」譯為“gone too far/太過份” 為佳」)
(6) 摩西現在告訴他們要作什麼？(16:6-7) 目的是什麼？
(7) 或許，在「早晨」來臨之前，摩西希望能說服他們(16:8-11) ：
a. 摩西提醒利未人已從神得來什麼特別的恩典？
b. 為何利未人尚嫌不夠？
c. 他們聽從勸導嗎？為什麼？
(8) 摩西也希望能勸導流便的子孫(16:12-14)
a. 他們怎樣譏諷摩西？
b. 他們的譏諷有什麼不合理之處？
c. 他們實際的問題出於什麼？
(9) 這原是極其謙讓的摩西怎樣回應他們？為什麼？(16:15)
(10) 如果你是摩西和亞倫，你會怎樣回應利未人和流便後人的攻擊？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?’” (Num. 16:3)
In all these years of ministry, I have heard something rather similar to the above over and over again in churches. The basis of such opposition to the pastoral leadership is mostly based on 1 Peter 2:5, 9, “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ… But you are a chosen people, a royal priesthood, a holy nation, God’s special possession…”
However, Peter was not really talking about anything new; he was quoting from the OT, “you will be for me a kingdom of priests and a holy nation” (Exod. 19:6). We are priests, just like the Israelites were priests, or in the words of some commentators, we are the “spiritual Israel”.
And just like the Israel of old — the royal priesthood, God still called a particular group of people, Aaron and his descendants to be exact, to be set apart to serve as priests on behalf of the whole people, God too calls a special group of people to serve Him full-time today as His servants—some call them priests and others pastors. No, they are not holier; they do not and cannot set themselves above the Lord’s assembly. However, the fact remains, they are called by God to serve Him on behalf of His people, just as Aaron and his descendants were set apart for the same reason. Therefore, we need to heed the word of Ambrose, as unpopular as it is today:
“Let the dissidents learn to fear the agitation of the Lord and to obey the priests. What does this mean? Did the cleft in the earth not swallow Dathan and Abiram and Korah because of their dissention? For when Korah and Dathan and Abiram incited 250 men to rebel against Moses and Aaron and separate themselves from them...You are considering then what the causes of their offense were. They were willing to exercise the priesthood unworthily, and for that reason they dissented. Moreover, they murmured and disapproved of the judgment of God in their election of their priests. (As a result) The guilty are snatched up and removed from every element of this world, so that they will not contaminate the air by their breath, or the sky by their sight, or the sea by their touch or the earth by their tombs...For that reason, too, [God] himself chose Aaron as priest, in order that not human cupidity but the grace of God would be the preponderant force in choosing the priest. It would not be a voluntary offering or one’s own assumption but a heavenly vocation. The one who can suffer on behalf of sinners may offer gifts on behalf of sins, because ‘even He Himself,’ Scripture says, ‘bear infirmity.’ No one should assume the honor for Himself but be called by God, just as Aaron was. In this way even Christ did not claim the priesthood but received it.” (ACCS, OT III, 228-9, 234)
「聚集攻擊摩西、亞倫，說：你們擅自專權！全會眾個個既是聖潔，耶和華也在他們中間，你們為甚麼自高，超過耶和華的會眾呢？」(民16:3)
在多年的事奉中，我曾聽到類似以上以色列人的怨聲不少次，都是針對教會牧者的聲音。一般反對牧者「專權」的根據，都與彼得前書2:5, 9類似的經文有關：“你們來到主面前，也就像活石，被建造成為靈宮，作聖潔的祭司，藉著耶穌基督奉獻神所悅納的靈祭…惟有你們是被揀選的族類，是有君尊的祭司，是聖潔的國度，是屬神的子民…”
不過，彼得在此不是提出新的真理，乃是引用舊約的真理：“你們要歸我作祭司的國度，為聖潔的國民。這些話你要告訴以色列人。”( 出19:6) 。今天，我們是祭司，像以色列人昔日一樣；或用一些解經者的慣用語，我們是「屬靈的以色列」。
舊約的以色列雖然是神的「君尊的祭司」，但仍須揀選一個特別的群體，就是亞倫和他的後裔作全職的祭司來在會幕事奉祂。今天，神仍呼召一些信徒全職在神的家中作事奉的—有牧者和宣教士。對，他們不是比平信徒更聖潔、不能自視高過會眾，但事實卻是：他們是被神呼召來代表其他的信徒，專一、全職的事奉神，就像亞倫和他子孫一樣，分別為聖的全職事奉神。先賢Ambrose就此這樣勸戒我們：
“讓那些反對的人學習畏懼神的不悅，和服從祭司。這是什麼意思呢？地豈沒有因大坍、亞比蘭和可拉的反對，而開口把他們吞沒了嗎？當這些人煽動250個領袖來攻擊摩西和亞倫…你需要想想，是什麼促使他們犯罪呢？他們是刻意的輕視、隨意的執行祭司之職，他們是為此而提出反對摩西和亞倫的。他們更埋怨和不認同神揀選祭司的判斷。(因此) 犯罪的被提去，從世上完全被剷除，以至空氣不因他們的呼吸、天空不因他們的眼目、海不因他們的撫摸、和地不因他們的墳墓所污染……也因如此，神自己揀選亞倫作祭司，這不是出於人的私意，乃是神的恩典，成為揀選祭司的動力；也叫這成為屬天的聖職，並非是人的自願、或人自己的選擇。那為罪人而受苦的，就能代罪人獻上(贖罪) 祭物，因為甚至祂(即基督耶穌)自己，如經上說：“擔當我們的憂患” 。但沒有人可以自承這尊榮，是要被神所召，像亞倫一樣。故此，就是基督也不是自取祭司的職份，乃是從神那裡領受過來的。”
(ACCS, OT III, 228-9, 234)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
As the two groups sought to challenge both Moses’ leadership and the sole priesthood of Aaron and his sons, the challenging Levites gathered before the entrance of the Tabernacle while the rebelling Reubenites only stood in front of their tents (to the south of the Tabernacle), refusing to come forward:
(1) The opposing Levites headed by Korah came before the Tabernacle and the glory of the Lord appeared to the entire assembly:
a. Were they really confident that they were just as holy and that Moses’ mandated priesthood (only to be served by Aaron and his sons) was not a command by the Lord?
b. Obviously, their censers were not part of the utensils consecrated by Moses (Exod. 40:9; Lev. 8:10; Num. 7:1). Where do you think they might have obtained them?
(2) Why did God appear to intend to kill the entire assembly? (v. 21)
(3) How did God allow them to show their disagreement with the rebels? (v. 24)
(4) What should Koran, Dathan and Abiram do at this time? Would it be too late for them to repent? Did they? Why not?
(5) Why was it necessary for the Lord to carry out a judgment in a “totally new” way to put these wicked men and their families to death? (vv. 29-31)
(6) How did God judge the 250 leaders with censers? (v. 35)
(7) What important lessons were being learned by the entire people?
(8) What important lessons are there for us today?
(9) What did the Lord tell Moses to do with the censers of the 250 leaders? Why?
(10) From the entire incident, can you define what “holy” is?
(11) How did the “whole” Israel react to the death of these wicked men? (16:41-42)
(12) How could you explain their reaction?
(13) What did Moses do immediately? Why?
(14) Was it a people who deserved to be saved?
(15) Why did Moses still want to preserve them?
(16) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
在早晨兩組攻擊摩西和亞倫的人都聚集：攻擊亞倫祭司專職的利未人站在會幕前；流便的後人則只站在(會幕南面)自己帳棚外：
(1) 耶和華的榮光向全會眾顯現：
a. 你認為在這時刻這些利未人真的以為自己是「個個聖潔的」嗎？摩西是擅自定下亞倫祭司的專職嗎？
b. 這些人的香爐明顯未被潔淨的 (見出40:9; 利8:10; 民 7:1) 。你以為這些香爐從何而來？
(2) 為何神欲擊殺全會眾？(16:21)
(3) 神給他們什麼機會來與悖逆者分別出來？
(4) 其實大坍等人尚有悔改的機會嗎？他們為何不抓緊這最後悔改的機會呢？
(5) 為何摩西說神要用「一件新事」來審判大坍等人？(16:29-31)
(6) 神怎樣處理那250個手拿香爐的人？(16:35)
(7) 這兩個刑罰使全會眾學到什麼功課？
(8) 這事件給我們的教訓包括什麼？
(9) 神要摩西怎樣處理那250個領袖的香爐？為什麼？
(10) 為何說這些惡人手持的香爐「是聖」的？(16:37) 「聖」的意思是什麼？
(11) 神這樣顯出祂的大能和神聖，卻帶來全會眾什麼反應？(16:41-42)
(12) 為什麼會如此？你能有什麼解釋？
(13) 摩西立刻的反應是什麼？
(14) 這些百姓值得可憐嗎？為什麼？
(15) 摩西為何仍要拯救他們？
(16) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then Moses said to Aaron, ‘Take your censer and put incense in it, along with the burning coal from the altar, and hurry to the assembly to make atonement for them.” (Num. 16:46)
We have reflected on how humble a leader Moses was earlier, in that he did not get jealous that God poured His Spirit on 70 other leaders and he wished that, “all the Lord’s people were prophets and that the Lord would put His Spirit on them” (11:29); and he did not seek his own vindication when his own sister and brother (i.e. Miriam and Aaron) challenged his leadership.
As a result, we are not a bit surprised that at the opposition by Korah and his Levite associates together with the Reubenites, he immediately fell face down before them (16:4) — a sign of great humility indeed by a leader. While he knew God would vindicate him the next morning, he sought to dissuade both groups to no avail (16:8-12). He was really trying to avoid the inevitable — the death of these wicked men, because, as he said, “It is against the Lord that you and all your followers have banded together.” (16:11). All along, he loved his people, even those who opposed him bitterly.
If we still have any doubt, see how he dealt with the entire rebellious assembly after the death of these wicked men.
How could these Israelites not fear for themselves as they witnessed the divine punishment which befell these wicked men! And yet, we read that “the next day, the whole Israelite community grumbled against Moses and Aaron, “You have killed the Lord’s people (16:41). The fire that consumed all 250 leaders was from heaven; the swallowing up of the rebels and their families was by the earth — were they not divine judgment?
The only explanation one could have for their action is that they were determined to reject Yahweh as their God, even though they knew He is God!
How can anyone blame God for wanting to “put an end to them at once!” (16:45)
But amazingly, it was Moses whom the people also rejected and perhaps wanted to stone (as he turned toward the Tabernacle), who immediately took steps to atone for the people and barely put a stop to God’s judgment which, by then had killed 14,700 of them!
Why would Moses seek to preserve such a people is beyond me, but it is obvious that Moses’ love for his people is also beyond me! What a great leader he was! To me, he was truly a servant after God’s own heart — he knew the heart of God well. What he did reflected the true heart of God for His people! What God did here was to allow His servant to learn of His heart, and he did!
「摩西對亞倫說：拿你的香爐，把壇上的火盛在其中，又加上香，快快帶到會眾那裡，為他們贖罪；因為有忿怒從耶和華那裡出來，瘟疫已經發作了。」(民16:46)
較早前，我們已思想過摩西是何等謙柔的領袖，絕不介意神的靈也降在七十個長老身上，他甚至“惟願耶和華的百姓都受感說話！願耶和華把他的靈降在他們身上！”(11:29) ；在被兄姊攻擊時，他也沒有主動的求神伸冤。
故此，當我們讀到他受到可拉等兩組人之攻擊時，我們不會奇怪他立刻的反應是在他們面前俯伏在地(16:4) —這是這位領袖極其卑微的表現。他深知神會在明早出手親自懲罰這些犯罪的人。在此之前，他想勸服兩組人，可惜沒有成功(16:8-12) 。其實他是想免卻他們的死，因他知道他們“聚集是要攻擊耶和華” ，不是他或亞倫(16:11) 。摩西就是這樣憐憫甚至攻擊他的人。如果我們對摩西這樣的心腸尚有懷疑的話，不妨看看他怎樣處理這些會眾對可拉等犯罪的人之死亡的反應就知道。
我實在無法想像，這些人目睹從天而來的審判，使地開了口來吞沒大部份的惡人、使火降下除滅其餘的，竟然“全會眾都向摩西、亞倫發怨言說：你們殺了耶和華的百姓了。”(16:41) 。這是天降的審判，難道還有看錯的嗎！
我們惟一的解釋是：他們是定意的悖逆、拒絕神、不以祂為他們的神，縱使祂真是神！無怪神要「在轉眼之間把他們滅絕」(16:45) ！
但奇中之奇的是：這被百姓厭棄，甚至多次想用石頭打死的摩西，竟然立刻的採取行動要為民贖罪，僅僅的止住神的怒氣，但已有14,700人因此死掉了。
為何摩西還要保護這樣的百姓，是我不能了解的；但同時，摩西對這百姓的愛也是我不能及的！阿，他真是一位合神心意的僕人！或許我當說，他真是了解、體貼神心腸的僕人，因為神這樣的做，是給摩西學習領會祂的心腸。摩西誠然學會了！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) What had preceded this chapter?
(2) What was this affirmation about? (see 17:3, 8)
(3) What did the Lord hope to achieve? (17:5, 11)
(4) What steps did this entire process involve? (17:2-4; 6-7)
(5) Why should there be such care taken to ensure there was no room for dispute?
(6) During this process, what should have been the response of the leaders to Moses?
(7) Do you think anyone of the leaders might secretly hope that his staff would sprout? What do you think?
(8) What was the result the next morning? How miraculous was it?
(9) What was the message of this miracle?
(10) Do you think this would really rid the people of their grumbling?
(11) Why then would God bother to do this?
(12) What was the immediate reaction of the people to this miracle? Why?
(13) What does this say about the people?
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 這一章之前發生了什麼事？
(2) 這裡神要肯定什麼？(17:3, 8)
(3) 這裡神至終要達到之目的是什麼？(17:5, 11)
(4) 這裡試驗的過程包括什麼步驟？(17:2-4, 6-7)
(5) 為何要這樣的仔細？
(6) 在這過程中，那十二支派的領袖該有什麼反應？
(7) 如果你是他們中間的一位，你會否心中希望自己的杖發芽呢？為什麼？
(8) 結果怎樣？這是否是一個神蹟？為什麼？
(9) 這神蹟背後的信息是什麼？
(10) 你認為這樣就會止住百姓的怨言嗎？
(11) 為何神要這樣費神作出這神蹟？
(12) 百姓看見這神蹟立時的反應是什麼？為何會這樣？
(13) 這表明這百姓什麼的光景？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed and produced almonds.” (Num. 17:8)
What goes around comes around.
Out of jealousy, Aaron the priest opposed Moses because God spoke mainly to Moses when giving directions to the Israelites. As much as he was the high priest, everybody knew that Moses was the true leader.
Now, it was the Levites’ turn to be jealous of Aaron and his sons, because they could enter into the Tabernacle to serve the Lord. As much as the Levites were also chosen by God as His and were given the sacred trust of the guarding and moving of the Tabernacle, everybody knew they were not the priests who could approach God on their behalf through the presenting of the offerings.
Now, with the death of Korah and the Reubenites who opposed both Moses and Aaron, and the further punishment of the rebellious congregation (with some 14,700 having died from the ensuing plague), it was the Levites’ turn to be affirmed of their sacred role, lest they became the next target of jealousy by the people.
The miracle of the budding of Aaron’s staff should send a powerful message, not only to the people, but also to the Levites in that even though their role might not be looked upon as significant as the priests’, nevertheless, their combined role with the priest in serving in the Tabernacle — the very presence of the Lord, is a life-giving ministry. Just as the staff is a piece of dead wood taken out of a (nut) tree, their service in the Tabernacle could be seen as purely outside of or around the Tabernacle, not the very heart of worship. However, as the staff is chosen by God and put within the Tabernacle, it becomes a life-giving branch that blossoms and produces almonds. This affirms the ministry of the Levites as a life-giving ministry in that their service does contribute toward making the offering of sacrifices of the people possible in order to be accepted by God, and thus it helps bring about atonement and forgiveness to the people.
It is the same with all our services to the Lord: as long as we are chosen for our service by the Lord and we do so for the Lord, irrespective of what role we might be playing and what gifts we might be exercising, in the hands of the Lord, it will not only be pleasing to Him, but will become a budding and blossoming staff that gives life!
「第二天，摩西進法櫃的帳幕去。誰知利未族亞倫的杖已經發了芽，生了花苞，開了花，結了熟杏。」(民17:8)
己所不欲，勿施於人。這話是對的！
不是嗎？先是亞倫這祭司因嫉妒而攻擊摩西，認為他該與摩西同等，因為神也是向他說話的(12:2) 。原因是明顯的，他雖是貴為祭司，人人都知道，神絕多的時候仍是向摩西說話。
現在是輪到那些利未人因嫉妒而攻擊亞倫了。因為只有亞倫和他的兒子，才能作祭司，才能進入會幕來事奉神。雖然利未人也是被神揀選來看守會幕，並作會幕的建拆的工夫，但人人都知道，他們不能像祭司那樣處理聖物、在聖所內供奉。
現在，神也處理了這些利未人因嫉妒而導致的叛逆：可拉黨人都死掉了，連埋怨的會眾也有14,700人死亡；神就在這時刻，要肯定祂對利未人的揀選，免得輪到他們被攻擊。於是，祂叫每支派的首領拿他們的杖來，讓祂藉著叫亞倫所代表的利未支派的杖發芽，來一次過的止息百姓這方面的埋怨(17:10) 。
結果，亞倫，或說利未的杖，不但發了芽，更生了花苞、開了花、結了熟杏(17:8) 。這不但是顯出是神蹟，更給利未人曉得，他們的職事不是普通的職事，來是叫人得生命的職事。
從外表來看，看守會幕、建拆會幕，正如亞倫的杖是死的工作，不像祭司在 會幕內的職事這樣的神聖、是敬拜神最精彩的環節。但原來像亞倫的杖一樣，因著神的揀選和被放在神的手中，竟然能發出生命來。這正提醒利未人，他們的事奉是 整個敬拜的一部份，藉著他們，百姓才能完全遵守神的吩咐，獻上當獻的，帶來贖罪的赦免，獻上神所喜悅馨香的祭。
這也正是我們每人事奉職事的真諦：只要我們是按著神給予我們的位份來事奉神，不論所作是人看為重要與否、放在神的手中，就要像亞倫的杖，被神使用成為叫人得生命、得祝福的事奉。