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.
23:1-12—The First “Curse-turned” Blessing
(1) What’s the point of building seven altars and offering the sacrifices: God couldn’t have accepted the offerings made by “the two of them”?
(2) God could turn a blind eye to all these, after all only He could determine the fate of Israel: why did He intervene and make Balaam bless Israel before Balak instead?
(3) How did Balaam describe the uniqueness of the people of Israel?
(4) Does God require the same uniqueness of His people (i.e. the Church) today?
(5) Do you think Balaam would say something like this if he had a choice?
23:13-26—The Second “Curse-turned” Blessing
(6) Why didn’t Balak give up? Why didn’t he kill Balaam?
(7) What location did he now choose? Why?
(8) Did Balak believe that the Lord was involved in this event?
(9) Since Balaam knew for sure what God would do, why then did he allow this event to continue and went to consult the Lord again?
(10) Through the words that God put into Balaam’s mouth:
a. What did Balak learn about God and His character?
b. What blessings were bestowed on Israel?
c. What did Balak learn about the recent history of the exodus of Israel?
d. What about the future of Israel?
(11) What was Balak’s response to the blessed words of Balaam?
(12) 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。
23:1-12—咒詛變祝福（一）
(1) 何故要築七座壇和獻祭牲？神會接納二人同獻的祭嗎？
(2) 神既是那位獨斷以色列命運的，祂本不用理會巴蘭的咒詛。為何卻要干預此事，使巴蘭的咒詛變為祝福？
(3) 巴蘭所題的詩歌，道出以色列這民族什麼特別之處？
(4) 作為信主的人，我們與以色列民有什麼相似之處？
(5) 如果巴蘭是有所選擇的話，他會甘願說出這番話來嗎？
23:13-26—咒詛變祝福（二）
(6) 為何巴勒不肯罷休？為何不殺巴蘭了事？
(7) 他現在要轉換到什麼地方？何故？
(8) 你認為巴勒是否意會到神的干預？
(9) 巴蘭既清楚神的心意，為何仍繼續的求問？
(10) 藉著神放在巴蘭口中的話：
a. 巴勒對耶和華和祂的屬性有什麼認識？
b. 以色列得著什麼祝福？
c. 巴勒對以色列出埃及有什麼了解？
d. 巴勒對以色列的將來有什麼了解？
(11) 巴勒對巴蘭說的話有什麼反應？
(12) 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？
“How can I curse those whom God has not cursed? How can I denounce those whom the LORD has not denounced? ” (Num. 23:8)
If we simply judge Balaam by the words he spoke, we would be led to believe that he was one who feared God and likely a servant of God who would only say and do what God wanted him to. In other words, he must be a faithful servant of the Lord.
However, nothing could be further from the truth as we learned later that it was Balaam who advised the Midianites to seduce the men of Israel into adultery and idol worship (Num. 31:16).
The truth of the matter is, Balaam said what he said not out of choice, but that “The Lord put a word in Balaam’s mouth and said, ‘Go back to Balak and give him this word.’” (Num. 23:5)
It is true that after he had spoken “this word”, he did add that, “Must I not speak what the Lord puts in my mouth?” which indicated that he really had no choice. Not only did he not have the liberty not to speak what was “put into his mouth”, he knew he would probably be killed by the Lord if he did not oblige. In other words, he was telling Balak that had he had a choice, he would not have blessed Israel, but would curse them as he requested.
This serves as a reminder to us that one should not judge a person merely by what he says, but by his consistent character. If we look at the past of Balaam — being a diviner who earned a living by resorting to sorcery (Num. 24:1); his present — lured to curse Israel because of the rich reward; and his future — as mentioned above that he advised the Midianites to seduce the Israelites; we know what he said did not reflect his true character and he was used by God in spite of who he was!
「神沒有咒詛的，我焉能咒詛？耶和華沒有怒罵的，我焉能怒罵？」(民23:8)
如果我們單憑巴蘭所說的話來衡量他的為人，我們滿以為他非常敬畏神，更是神忠心的僕人，會傳講和遵行神的話。換句話說，他必定是個合神心意的僕人。誰知，他真的不是如此；他正是那教唆摩押以女色引誘以色列人的主謀，使他們繼而敬拜偶像(見民31:16) 。
其實，巴蘭說這些祝福以色列的話是沒有選擇的，因為是神將這些話放在他口中的。民數記23:5可譯為“‘你回到巴勒那裡’ ，（神就）把祂的話放在他口中”( 英譯本NIV) 。
是的，巴蘭說了神放在他口中的話後，跟著說：“耶和華傳給我的話，我能不謹慎傳說麼？”(23:12) 其實，一方面他是不由自主的要說出放在他口中的話；另一方面他知道如果不說，神是可以擊殺他的。要是他有真正選擇的可能，他一定選擇咒詛以色列來取利的。
其實，單憑人口中說的話而斷定人的好壞是不智的。如果我們稍為留意巴蘭的過往—他是求巫術的(24:1) ，他的現在—甘為厚利老遠的來想咒詛以色列，和他的將來—終於教唆摩押女子引誘以色列人，我們就知道他說的話是虛假的；並且，神是利用他，不是使用他！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The Third “Curse-turned” Blessing:
(1) Why did Balak think that a change of location might “please God”? Should Balaam tell him that it was a waste of time, or did Balaam’s somehow motivated or encouraged him to do so? (23:27-30)
(2) While Balaam avoided going up alone to meet with God and thus, perhaps, hoping that God would not put “a word into his mouth”, what did God do instead? (24:2)
(3) Unlike his experience as a sorcerer, Balaam now described the ecstatic experience of being a prophet of God. Through the words of his experience, what insight might we gain into the experience of a prophet? (24:3-5)
(4) Vv. 5-7 describes the dwelling of Israel:
a. What will they be like (against the backdrop of their current dwelling in the wilderness)?
b. Why does it mention “water” a few times and how does it make their place so beautiful?
(5) Vv. 8-9 describe their military might:
a. How would they be compared to the kings and kingdoms in the region?
b. What image does a “wild ox” project?
c. What image does a “lion” or “lioness” project?
d. What is the source of their might? (v. 8)
e. What message should Balak get from this prophecy?
(6) To the Israelites who would have heard about this prophecy later, what was the significance of the last words of this prophecy? (See Gen. 12:3; 27:29)
(7) 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。
咒詛變祝福（三）
(1) 為何巴勒總以為轉換地方就能改變神的旨意？巴蘭應否告訴他，這是徒然的？你認為巴蘭有否直接或間接的助長巴勒呢？(23:27-30)
(2) 為何這次巴蘭沒有像上兩次的先向神求問？他不求問神，神卻主動的作什麼呢？(24:2)
(3) 巴蘭從未被神的靈這樣的臨到身上。他怎樣形容這是耶和華先知才體會到的經歷呢？(24:3-5)
(4) 24:5-7—以色列居所的美麗：
a. 他如何形容以色列居所的美麗？
b. 為何多次以水來表達其華美？（留意他說預言時，面向的是什麼地方—見24:1）
(5) 24:8-9以色列的力量：
a. 能與列國相比嗎？
b. 野牛有什麼喻意？
c. 獅又有什麼喻意？
d. 這些能力的源頭是什麼？
e. 巴勒該從這些話領略到什麼信息？
(6) 及後，當以色列人也聽到這些話，特別是第9節下半部，他們當得到什麼提醒？（見創12:3; 27:29）
(7) 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？
“We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.” (2 Pet. 1:19)
One of most amazing feature of the Bible is that it is a book of prophecy and that, according to one educated estimation, “there are over 2,000 specific prophecies in the Bible which have already been fulfilled” (Evangelism Explosion, p.88). One wonders how these prophets of old received their prophecies. In a very interesting way, the pagan diviner, Balaam had a taste of this experience.
As we have considered yesterday, Balaam tried to circumvent the intervention of the Lord as he sought to serve Balak rather than the Lord. Twice, he went alone to meet with the Lord before returning to Balak, and twice the Lord put a message into his mouth and he had no choice but to speak what had already been put into his mouth.
Now, at the insistence of Balak, they changed the location of “cursing” and this time, Balaam chose not to do what he did the last two times, that was to go up to meet with God. His intention was clear, he wished to avoid having words put into his mouth by God, so that he could curse as he always intended to (and receive the reward from Balak). However, no one could run away from God’s presence, and God chose to have His Spirit come upon him and made him into a prophet, though a reluctant one.
However, his description of his experience provides us with some insight into such an experience:
- “One whose eye sees clearly…(and) are opened”: the original meaning of the “eye sees clearly” in v. 3 is very debatable. Some translate as “shut” which is just the opposite. However, the translation of “eyes are open” in v. 4 is unanimous. It makes sense to me that, even the holiest of prophets would not be able to see things spiritual unless their eyes were opened by God Himself, let alone a pagan diviner like Balaam. In other words, whatever they saw in their prophetic experience was not of themselves: they saw clearly because God has opened their eyes, and they did not make it up.
- “One who hears the words of God”: they did not seek to interpret what they saw, however clearly. Every word they spoke came from the direct hearing of the words of God. They were only mouth-pieces of God, and they might not necessarily grasp the full meaning of God’s words, but they repeated them just the same.
- “Who sees a vision from the Almighty”: in many of the cases, the prophets also saw visions. As some of these visions might seem mythical and totally out of this world (like the revelations that the Apostle John received in the Island of Patmos), they came directly from the “Almighty”. As a result, no matter how impossible some of these prophecies appeared to be, and no matter how long a period of time has lapsed, they will (and many have) come to pass, because God Almighty is the source of the visions, and
- “Who falls prostrate” : even a diviner like Balaam had no choice, but to fall prostrate before the Lord who showed and/or told them the prophecies.
These words from the mouth of a pagan diviner only serve to distinguish the Bible from all other so-called holy books of other religions. Should we still have any doubt about the trust-worthiness of the Bible, we should heed these words by the Apostle Peter:
“We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts.” (2 Pet. 1:19)
「我們並有先知更確的預言，如同燈照在暗處。你們在這預言上留意，直等到天發亮，晨星在你們心裡出現的時候，才是好的。」(彼後1:19)
聖經最獨特之處之一是它是一本充滿了預言的書。按一些統計，“聖經中超過二千個明確的預言已經應驗了”( 見Evangelism Explosion, p.88) 。
究竟舊約的先知是怎樣得到這些啟示的呢？這個問題竟然由這個慣行法術的巴蘭口中給我們解答。
這個巴蘭其實是想得到巴勒的賞賜而欲咒詛以色列的，但是兩次在咒詛前向神的求問，結果是不由自主的說出了神放在他口中的祝福說話。
現在，巴勒堅持要他再試一次說咒詛的話；巴蘭就索性不去求問神，以為可以自行說要說的話。誰知，他雖不去見神，神的靈卻是強硬的「臨到他身上」—實在是避無可避！神更待他如其他先知一樣，叫他說起預言來。
他就道出這特別得啟示的經歷來：
(1) “眼目閉住……眼目睜開……的人說” (24:3, 4) ：就是最聖潔的先知也需要神開他閉住的眼目才能看見神的事情，何況是這巫師。故此，真正被神用來說預言的，是神開他們原本閉住的眼來看神的事情。換句話說，先知的預言是源自神，並非是人自己的創作；
(2) “得聽神的言語” ：先知不論是看得如何清楚，他們不會自己加以解說，每一句的預言是從神直接聽來的；他們只是傳說的信差。故此，就是他們自己未必全然了解的信息，他們也只能照講；
(3) “得見全能者的異象” ：不少時候，神讓先知也看到異象。有時這些異象表面看來是離奇怪誕的(像使徒約翰在拔摩海島所見的) 。但這些都是由全能者那裡來的。故此，就是如何奇怪、如何不可能，隔了如何長的年代，都要一一的應驗出來。那時，不能明白的都要被明白了！
(4) “仆倒的人說”: 就是這個巫師巴蘭，當神向他顯現時，不能不仆倒在地敬拜祂。
雖然這些話是形容神強加在巴蘭身上的經歷，卻道出了聖經與其他宗教的經書的分別。正如使徒彼得所言：“我們並有先知更確的預言”( 彼後1:19) 。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
24:10-14—Balak’s Anger
(1) It was natural for Balak to get angry with Balaam, the question is: why didn’t Balak kill Balaam? What might be the probable reasons?
(2) If Balaam heard about the fame of the Lord (especially because of the Exodus events), what might he now know about Him?
24:15-25—Balaam’s Prophesies Against the Nations
(3) Why did Balaam have to repeat how he got the prophecies again in vv. 15-16?
(4) The prophecies against Moab and Edom are most natural as the Israelites are camping in or next to their areas (vv. 17-19):
a. Who will be the one who will crush and conquer these two nations?
b. Why was He likened to a star and a scepter? (See Matt. 2:2 ff; Rev. 22:16; Gen. 49:10)
(5) The prophecies against Amalek and Kenites:
a. In what sense were these nomadic people, the Amalekites, first? (See Exod. 17:8ff)
b. In what sense were these friendly people, the Kenites, secure? (See 10:29ff, Jdg. 1:16 etc.)
c. Who would destroy the Kenites eventually (in fact along with Israel)? (Ashur stands for Assyrian)
(6) The prophecy against Ashur (Assyria ) and Eber (believed to be their neighboring people, unknown to us):
a. Who will subdue Ashur (Assyria)?
b. Why will such a time be so alarming? (v. 23)
(7) What is the overall message of these prophecies against Moab, Edom, Amalek, the Kenites and Ashur etc.?
(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。
24:10-14—巴勒動怒
(1) 巴勒生氣是頂自然的事，但為何他仍不殺巴蘭？原因可能是什麼？
(2) 如果巴蘭在此之前，如耶利哥人，聽過耶和華的名聲（書2:10），現在他對耶和華有什麼真正的認識？
24:15-25—巴蘭對列國發出預言
(3) 為何巴蘭先重述他怎樣得這些預言？（24:15-16）
(4) 對摩押和以東的預言是頂自然的，因以色列人正處其邊界扎營（24:17-19）
a. 要打破摩押和以東的那位是誰？
b. 為何以星和杖來比喻祂？（參太2:2ff；啟22:16ff；創49:10）
(5) 對亞瑪力和基尼的預言：
a. 與以色列人的關係而論，這亞瑪力小小的遊牧民族如何「為首（先）」？（參出17:8ff）
b. 這與以色列友善的基尼人（參10:29ff, 士師1:16）住處堅固（安全）。原因是什麼？
c. 是誰把基尼人（與以色列一併的）擄去？
(6) 最後，亞述與希伯（相信是其鄰邦）得到什麼命運？
(7) 為何以「誰能得活」來形容神的行事？
(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？
“I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel.” (Num. 24:17)
As Balaam had finished his business in dealing with the request of Balak to curse Israel, ending with words of blessings concerning Israel each of three times, he was further given prophetic words concerning several nations in which the appearance of the Messiah was foretold as the “star” and “scepter” which will rise out of Israel (Num. 24:17). However, some scholars wish to interpret this not as a Messianic prophecy, but one that had been fulfilled in David. Allow me to share with you the insight of Timothy Ashley in this respect:
“It has been widely recognized that David’s victories over both Moab and Edom satisfy some of the contents of the oracle (2 Sam. 8:2, 13-14; 1 Ki. 11:15-16), and some scholars want to stop with David. One’s theological convictions as well as critical methods would then determine whether the oracle dates before David’s time or after it. If, however, David fulfilled the requirements here set forth, it was only a temporary fulfillment, since both Moab and Edom regained their independence and were reconquered at several points through Israel’s history. This lack of permanent possession of these enemies led the prophets of Israel to talk about a future conquering of both. Indeed, these two may be thought to represent powers hostile to Yahweh and his people.
It is only natural that in this process this passage should be interpreted messianically. Already Targ. Onkelos translated star by “the king”…and scepter (v. 17) by “the anointed one”…It is interesting that the messianic pretender of the early or mid-2nd cent. A.D. was called Bar-Kochba, “son of the star” (cf. v. 17). In Rev. 22:16 the risen Jesus calls Himself “the bright and morning star.” The so-called Star of Bethlehem (Matt. 2:2, 7, 9-10) may well have been based on expectation that a literal star would point the way to a scepter (i.e. a ruler, the Messiah). From the early synagogue and church to the present day there have been those who have held that the ultimate reference of this passage is to the Messiah. It is doubtful that this text was originally understood messianically, and whether it can, in isolation from the rest of Scripture, be read in that way. It surely does give some of the first glints of messianic hope, even if only in a highly indirect form, and, when placed in the context of the whole canon of Scripture, some adumbration of the future victory of God such as came to be represented in the Messiah may be seen.” (NICOT, Numbers, 503)
「我看他卻不在現時；我望他卻不在近日。有星要出於雅各，有杖要興於以色列，必打破摩押的四角，毀壞擾亂之子。」(民24:17)
巴蘭三次未能為巴勒向以色列說咒詛的話，反而向以色列說出被神放在他口中的祝福的話後，神繼續利用他向列國發出審判的預言，並指出祂在將來(即末世) 要在以色列興起這「星」、這「杖」(民24:17) 。我們都知道這是指著彌賽亞說的預言；不過部份解經者卻認為是單指大衛而說的。容許我與你分享Timothy Ashley對這方面的見解：
“大部份(解經者)都同意大衛打敗摩押和以東的事蹟是應驗了(巴蘭) 預言的一部份(撒下 8:2, 13-14; 王上 11:15-16) ，而一些學者欲停在大衛的身上。若然我們從神學的觀點和聖經的批評學的方法來衡量，便曉得這預言是否超越大衛的時代了。大衛的事蹟滿足了這預言的內容是短暫性的，因為摩押和以東及後再獨立起來，也不斷的被以色列繼續多次的征服。因而，眾先知也繼續的論到這兩國將來的結局。其實，這兩國是敵對神和祂的子民之列國的代表。
故此，這段預言被視為彌賽亞的預言是合適的。猶太的釋經書Targum把這裡的「星」譯為「王」、「杖」譯為「受膏者」……有趣的是，在主後第二世紀的初、中期，冒充彌賽亞的是被稱為「星之子」。在啟示錄22:16復活的耶穌稱自己是「明亮的晨星」。那被稱為伯利恆之星的(太2:2, 7, 9-10) 反映出天空的星能引導人找到這杖(即王、彌賽亞) 之所在的盼望。從早期的會堂、教會到今天，都有認為這段至終是指著彌賽亞的。至於當時是否被看為彌賽亞的預言，特別在沒有其他(預言) 的經卷的支持下，是我們不曉得的。但這段預言的確給我們提供了最早對彌賽亞盼望的曙光，雖然是極間接的；也給我們對神至終藉著彌賽亞帶來勝利的一點點暗示。”(NICOT, Numbers, 503)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) While God had directly intervened to protect the Israelites from the curse of the Midianites and Moabites (through Balaam), how did the Israelites bring curses upon themselves?
(2) Whose idea was it? (See Num. 31:16)
(3) Do you think the Israelites intended to worship idols of the Moabites from the outset?
(4) What was the first step toward such blatant idol-worship?
(5) What sin does the Bible charge them with?
(6) What does it mean?
(7) Given this incident, how would you understand the admonition of the Apostle Paul in 2 Corinthians 6:14?
(8) It appears that while God had begun inflicting the guilty ones with a plague, He also told Moses to gather the leaders and have them kill the guilty ones after which to expose their bodies in broad daylight:
a. What might be the reason the whole assembly were weeping at the entrance of the tent of meeting?
b. How widespread and blatant was this sin as demonstrated by the action of Zimri son of Salu?
c. The action of Phinehas son of Eleazar the high priest:
i. How did the Lord commend his action? (v. 11)
ii. Why did his action bring a stop to the plague? (v. 13)
iii. What reward did his action bring to him and his descendants?
iv. Why did God call this a “covenant of peace with him”?
(9) 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) 神雖然直接干預巴蘭欲咒詛以色列的事，但以色列人怎樣不用被咒詛而自招咒詛？
(2) 是誰在後面主使的？（見民31:16）
(3) 你認為以色列人是故意一開始就拜摩押的神嗎？
(4) 這裡犯拜偶像的第一步是什麼？
(5) 聖經定他們什麼罪？（25:3）
(6) 這是什麼意思？
(7) 以這事為例，你可以怎樣領會使徒保羅在哥林多後書6:14的吩咐？
(8) 似乎神一面發動瘟疫來審判犯罪者；一面吩咐族長們來除掉中間犯罪的人，把他們對著日頭懸挂：
a. 全會眾的哭泣表示什麼？
b. 心利這公然的行動意味著這次的犯罪是如何的普遍？
c. 非尼哈以祭司身份所行的：
i. 得到神怎樣的稱許？（25:11）
ii. 為何此舉能止住瘟疫？（25:13）
iii. 此舉帶來他和他後人什麼賞賜？
iv. 為何神稱這賞賜為「平安的約」？
(9) 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？
“Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites. Since he was as zealous for my honor among them as I am, I did not put an end to them in my zeal.” (Num. 25:11)
While the people of Moab and Midian failed to pronounce a curse on the Israelites because of God’s direct intervention, the Israelites were far more capable of putting a curse on themselves. It is inconceivable that with all the miracles they had witnessed in the wilderness in the past 40 years, they would stand ready to worship any other gods. However, as the prophet Hosea says, “Whoredom and wine and new wine take away the heart” (Hos. 4:11, KJV); they started with sexual immorality and ended up “yoking themselves to the Baal Peor” (Num. 25:3).
The extent of their wickedness could be seen both in the blatant action of Zimri, who brought a Moabite woman into his tent in front of a weeping assembly, and the fact that the plague eventually killed 24,000 of those who were guilty of such a sin.
However, God found among the Israelites a person who was as zealous (or jealous) for His honor among them as He was (Num. 25:11). While the other judges (or leaders) appeared to be deliberating their course of action, Phinehas took action right away. While his action appeared to be harsh, it was not only already commanded by the Lord, he did it as a priest. He understood not only the jealousy of God for His honor; he also understood the merciful heart of God. His killing of the two offenders amounted to the sacrifice of a sin offering that atoned for the sins of all the people, and the plague stopped right away.
No wonder God made a lasting covenant of peace with him, because in God’s words of commendation, He essentially thanked Phinehas for his action as a result of which, “I did not put an end to them in my zeal” (Num. 25:11). As much as God was angry with His people who turned away from Him to worship idols, He was ready to forgive them once someone offered a sacrifice of intercession.
Cyril of Jerusalem (ca. 313 – 386) had this to say about Phinehas’ action: “If Phinehas when he waxed zealous and slew the evil-doer, stayed the wrath of God, shall not Jesus, who slew not another, but gave up Himself for a ransom (1 Tim. 2:6), put away the wrath which is against mankind?” (Cath. Lecture, XIII, 2, NPNF, 7, 82)
「祭司亞倫的孫子，以利亞撒的兒子非尼哈，使我向以色列人所發的怒消了；因他在他們中間，以我的忌邪為心，使我不在忌邪中把他們除滅。」(民25:11)
因著神的干預，摩押和米甸人未能成功的咒詛以色列人，但是以色列人卻自動的把咒詛加在自己的身上。他們既在過去的四十年看到、也經歷到神無數的神蹟奇事在他們身上，照估計，他們不會無原無故的改而拜其他的偶像。但正如先知何西阿所言：“姦淫和酒，並新酒，奪去人的心”( 何4:11) 。他們先犯姦淫、繼而“與巴力毘珥連合”( 民25:3) 。
這稱為心利的首領這樣大模斯樣的在眾人痛悔哀哭、瘟疫已發動殺死了二萬四千人之際，帶著米甸女子入帳棚，叫我們意會到這罪惡已泛濫到什麼地步。
但神在非尼哈身上找到一個以祂的心為心的人(25:11) 。當其他族長還在討論應否遵行神的吩咐把犯罪者剷除之時，非尼哈已立刻採取行動。他所作的，用今日的眼光來看可能會被視為過份嚴峻，但這是神的吩咐，他更是以祭司的身份來作的。他不但以神忌邪的心為心，他更明白神憐憫的心。他把這犯罪的兩人殺掉，就像獻上贖罪祭一樣，為民贖罪，瘟疫因而立時的止住了。
無怪神要與他立永遠「平安的約」。正如祂所說：“非尼哈……使我不在忌邪中把他們除滅”(25:11) 這是神多謝他的話。祂雖然因百姓轉離祂去拜偶像，使祂生怒氣，但祂至終是滿有憐憫的神，只要有人獻上代求的贖罪祭，祂立時就會接納和寬恕。
先賢Cyril of Jerusalem (ca. 313 – 386) 就這樣論到非尼哈所作的：“如果非尼哈因有忌邪的心而刺透那些犯罪的，叫神的憤怒止住；何況耶穌呢？祂不是刺殺別人，乃是捨自己作萬人的贖價(提摩太前書2:6) ，豈不除掉了神對全人類的震怒嗎？” (Cath. Lecture, XIII, 2, NPNF, 7, 82)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Although it is a long chapter, the bulk of it (from vv. 5-50) was the census itself of the twelve tribes, plus the census of the Levites (from vv. 57-62).
26:1-4—The Command to take a census: It is helpful to compare this census with the first census in 1:1-4
(1) What was the difference in timing?
(2) What was the difference in location?
(3) What was the purpose of the two censuses?
(4) What additional purpose was served by this second census according to 26:52-56?
(5) While the criterion for the census appeared to be the same, what was the difference in terms of the actual people counted? (see 26:65)
(6) With Aaron gone, Moses was conducting this census with Aaron’s son, Eleazar: how might Moses feel about this census?
26:5-50— The Census of the Twelve Tribes: while the details of each clan may not be of any importance to us, try to compare the numbers of the first census with the current one:
1st Census 2nd Census
Reuben 46,500 ________
Simeon 59,300 ________
Gad 45,650 ________
Judah 74,600 ________
Issachar 54,400 ________
Zebulun 57,400 ________
Ephraim 40.500 ________
Manasseh 32,200 ________
Benjamin 35,400 ________
Dan 62,700 ________
Asher 41,500 ________
Naphtali 53,400 ________
Total 603,550 ________
(7) Which tribe suffered the greatest loss during the 40 years? What might be the reason? (See Num. 25:14; Gen. 49:5-7)
(8) Which tribe remains the one with the largest number? (See Gen. 49:8-12)
(9) What was the final count compared to the first census? Was there a message from God?
(10) At the first census, the Lord commanded Moses not to count the Levites (Num. 1:49; 2:33). What was the reason, and why did they count the Levites now?
(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。
這章雖然冗長，其實大部份是十二支派家族的統計（26:5-50），再加上利未人的核算（26:57-62）
26:1-4—核民數的吩咐：試與上一次（1:1-4）的核算稍作比較：
(1) 兩次吩咐的歷史時刻有什麼分別？
(2) 吩咐的地點有什麼分別？
(3) 兩次數點的目的是什麼？
(4) 第二次的數點還有什麼特別的原因？（參26:52-56）
(5) 數點的規條雖是一樣，但實質被數的人是否相同？為什麼？（見26:65）
(6) 這一次，摩西不是與亞倫一同點算，乃是與他的兒子同工：你認為摩西在這次點算的心情有什麼不同？
26:5-50—十二支派的核算：這段詳細的內容雖與我們好像無關，請試把兩次的數目列出作比較：
第一次的統計 第二次的統計
流便 46,500 ________
面緬 59,300 ________
迦得 45,650 ________
猶大 74,600 ________
以薩迦 54,400 ________
西布倫 57,400 ________
以法蓮 40.500 ________
瑪拿西 32,200 ________
便雅憫 35,400 ________
但 62,700 ________
亞設 41,500 ________
拿弗他利 53,400 ________
總數 603,550 ________
(7) 那一支派在這四十年中喪失人數最多？可有原因嗎？（試參民25:14；創49：5-7）
(8) 那一支派自始至今人數最多？（參創49:8-12）
(9) 以總人數而言，四十年後的以色列人數是增還是減？可有原因嗎？
(10) 第一次統計時神明明吩咐不要數算利未人的（1:49; 2:33）。為何現在要數算呢？
(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?
“Each inheritance is to be distributed by lot among the larger and smaller groups.” (Num. 26: 56)
The added purpose of this second census when they were about to enter the Promised Land at last was for the sake of fair allotment of the land according to the size of their families. However, we may wonder why God chose to use “lot” to decide their actual allotment. Would it not leave the outcome to “chance”? Allow me to share with you the insight of Procopius of Gaza (c. 465-528 AD) in this respect:
“A lottery takes place to avoid contention and to assure greater certitude and clarity. The source of the rule is the counsel of God. Devout men do not entrust their affairs to blind chance. This is what Paul means when he says, ‘We have been called to this destiny, predestined according to the mind of Him who moves all things and according to the counsel of His will.’ (Eph. 1: 11-12) Our use of lots bespeaks grace because by God’s word, it takes place according to faith. The apostles imply the same idea when they say, ‘Lord, knower of hearts, designate the one we should choose from among these two.’ (Acts 1:24) Thus it is clear that the lot does not happen by chance but by the power of God’s will. So what Scripture now says — whatever the lot designates — it says about God’s choice by lot, not about chance…” (ACMS, III, 253-4)
The most important point is that “The source of the rule is the counsel of God”, and so we find in the OT that every time a lot was taken, it was taken by the direct command of the Lord (e.g. Jos. 7:14ff), without which it would only be presumption on the part of men.
「要按著所拈的鬮，看人數多，人數少，把產業分給他們。」(民26:56)
當以色列快要進到應許地時，神吩咐他們第二次數點人數。這除與作戰有關外，更是要給他們公平的按各支派人數的多寡來分地。不過，為何神要用拈鬮的方法來作決定呢？豈不是叫各支派踫踫運氣嗎？容許我與你分享先賢Procopius of Gaza (c. 465-528 AD) 這方面的見地：
“拈鬮的方法是在乎避免爭議和保證更大的清晰和確定。這方法是來自神的吩咐。敬虔人不把自己的事投諸盲目的彩數。這正是保羅的意思：“我們也在祂裡面得了基業；這原是那位隨己意行作萬事的，照著他旨意所預定的” (弗1:11) 。我們用拈鬮是表明神的恩典，因為是按祂的吩咐、出於信心而作的。這也是使徒說這話時所暗示的：“主阿，你知道萬人的心，求你從這兩個人中，指明你所揀選的是誰”( 徒1:24)。所以，拈鬮的結果與運氣無關，乃是神旨意能力的彰顯。故此，聖經這裡所說—要按著所拈的鬮—是指神的揀選，而非靠運氣……”(ACMS, III, 253-4)
不過，最重要的是「來自神的吩咐」這一點。因而在舊約聖經中，雖然有拈鬮的例子，卻都清楚的是神的吩咐(如書7:14ff) 。沒有神這樣的吩咐，就是人的任意妄為了。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) From the words of these women, can we tell how the people of Israel understood the death of their fathers in the desert? (v. 3)
(2) What loopholes did the existing command of the Lord have regarding the distribution of land in Canaan?
(3) How does such a fact speak to the understanding and exercise of the laws of God in the Bible? (See note below)
(4) Were the women right in approaching Moses with their request? Why or why not?
(5) How did Moses handle their request:
a. Simply dismissed them because their request appeared to violate the letter of God’s command?
b. Consider their request reasonable, except he did not wish to impose his own will on the matter?
(6) What was God’s reply and how does it reveal His character?
(7) Do you have any idea about the law in your country governing “Devolution” in case someone dies intestate (i.e. without a will)? If you do: in what way was our modern code of law influenced by this command of the Lord in this respect?
(8) What is the main message to you today and how may you apply it to your life?
Note: The commands of God do not mean to cover every situation, but lay down the overall principle of God’s will
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) 從西羅非哈的女兒口中，我們可以知道一般以色列人是怎樣看上一代父母的死亡呢？（27:3）
(2) 神給摩西對地的分配未有提及的是什麼？
(3) 這是否說神的吩咐不夠週詳嗎？（見下註）
(4) 這些婦女因此向摩西提出的請求是否合宜？為什麼？
(5) 摩西怎樣處理她們的請求：
a. 置之不理，因為這與神表面的吩咐相違？
b. 認為有理，只是不敢自作主張？
(6) 神的回答是什麼？這回答顯出神那方面的屬性？
(7) 如果你對遺產的法律略有認識，你可以看到神這些吩咐對今日西方的遺產條例有什麼影響？
(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？
註：神的律例不在乎要列出每一個情況的規例，卻是清楚的顯示出神的心意與屬性。
“What Zelophehad’s daughters are saying is right. You must certainly give them property as an inheritance among their father’s relatives and give their father’s inheritance to them...” (Num. 27:7)
On the face of it, the commands of the Lord concerning the distribution of land contained some loopholes, and one might wonder why God didn’t foresee such a situation faced by the daughters of Zelophehad who, apart from the concern of the “disappearance” of their father’s name from the clan (27:4), might even face economic hardship in the Promised Land?
The truth of the matter is: the commands of the Lord aim to set out general principles which reflect the character of the Lord. Sometimes, they address specific situations, other times, they provide general guidelines only. We face very similar situations today. Some have asked, “Where does the Bible teach against gambling?” It is true that the Bible does not mention about gambling at all, but it does teach against greed and the desire to get rich quickly (Prov. 15:27; 28:20,22; 1 Tim. 6:9-11). It also teaches us to be good stewards of what God has entrusted to us (1 Pet. 4:10). These teachings obviously provide us with a very sound principle in judging whether gambling is right or wrong.
In the case of these women, it was not so much God had overlooked their situation, but that God afforded them the opportunity to come to understand not only His fairness, but His care in a personal way. To have God say to them, “you are right”, must be a very touching moment.
Given the customs of the Ancient Near East, “One should not infer that daughters always inherited, or even normally inherited” (NICOT), Numbers, 53). As it turned out, the Lord used the opportunity to give even more comprehensive instructions concerning inheritance, the principle of which can be seen in the Estate Law of Devolution in many civilized countries today.
「西羅非哈的女兒說得有理。你定要在他們父親的弟兄中，把地分給他們為業；要將他們父親的產業歸給他們。」(民27:7)
表面看來，神當初分地的條例似乎是有漏洞的；我們也不禁問：神是否忽略了西羅非女兒們的需要和情況呢？她們不但擔心父親的名從族中會被除掉(27:4) ，沒有地分更會使她們陷入經濟的困境！
我們需要知道，神的律例主要是給我們知道神對我們的要求和祂的屬性。有時這些律例確對一些情況有詳細的吩咐，但有時只提供一些指引而已。就是今天我們所面對的也是如此。
我曾被人問及：“聖經那裡告訴我們不可賭博？” 對，聖經真的是沒有提及賭博，但卻清楚的教導我們不要貪婪，不要想發財(參箴15:27; 28:20, 22; 和提前6:9-11等) 。聖經更教導我們要為神所賜我們的資源作個好管家(彼前4:10) 。這些教導已足以叫我們知道賭博是不對的。
不過，神既是全知的神，祂豈會忽略西羅非哈女兒們的需要呢！其實，藉此給予她們機會認識神是公允的，更給予她們機會認識神對她們個別的顧念。一句“說得有理” 是多麼令她們感動的話！
其實按當時近東的風俗，“我們不能以為女兒一定或按常規可以承受產業的” (NICOT), Numbers, 53) 。神更藉此機會，為承受產業訂定更詳細的條例，其精神在今天文明國家的遺產轉移權的法例中可以看見。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Why did God choose to remind Moses of his sin? (v. 14)
(2) What was God’s verdict on his action with Aaron?
(3) What is the lesson to you?
(4) What was Moses’ main concern at this time and why? (v. 16-17)
(5) Why did he call the Lord, “the God who gives breath to all living things,” which he once used in 16:22?
(6) Did he make any suggestion about his successor? Why or why not?
(7) Why did the Lord choose Joshua? What qualified him as the next leader in Moses’ place? (v. 18)
(8) What might be some of Moses’ authority not transferred to Joshua? (12:6-8)
(9) Why was it the case?
(10) 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) 為何神在此刻意的重提摩西的過犯？（27:14）
(2) 神在此指出摩西犯罪的原委是什麼？
(3) 這對你有什麼提醒？
(4) 摩西此時心中記掛的卻是什麼？為什麼？（27:16-17）
(5) 為何在此稱神為“萬人之靈的神” ？（上次同樣的稱呼是在16:22）
(6) 摩西有否提議誰當繼任他？為什麼？
(7) 為何神揀選約書亞？這裡說出他有什麼條件？（27:18）
(8) 為何只分摩西幾分的尊榮給約書亞？（見12:6-8）
(9) 原因何在？
(10) 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?
“May the LORD, the God who gives breath to all living things, appoint someone over this community to go out and come in before them, one who will lead them out and bring them in, so the LORD’s people will not be like sheep without a shepherd.” (Num. 27:16-17)
As Moses’ life was drawing to a close, the Lord reminded him of the sin he and Aaron committed that had led to his death in the wilderness, without the privilege of setting his feet on the Promised Land. This must be the greatest regret in Moses’ life.
However, instead of feeling sorry for himself, Moses’ focus at this time was not the prolonging of his life (as Hezekiah did in Isa. 38:3) or the begging of God to change His mind, but rather his flock, the people of Israel. He was concerned that they would be like sheep without a shepherd. And so he begged the Lord to appoint someone as his replacement.
However, in so asking, he addressed the Lord as “the God who gives breath to all living things” which he once did when faced with the rebellion of Korah and company (16:22). In other words, as he asked God to appoint another leader for the people, he was acutely aware of how rebellious these people were and how tough a job his successor would have. But by so addressing God, he knew that ultimately, the God who gives breath is the true shepherd who would lead the people, not just into the Promised Land, but to sustain and guide them.
It is such a precious reminder to all of us that as servants of the Lord, our focus should never be on ourselves, not even on our successes or failures, but on the flock, and that we should never fail to pray for the flock that they will not be “like sheep without a shepherd”.
「願耶和華萬人之靈的神，立一個人治理會眾，可以在他們面前出入，也可以引導他們，免得耶和華的會眾如同沒有牧人的羊群一般。」(民27:16-17)
當摩西將要離世時，神重新提醒他與亞倫所犯的罪，以至他們都要死在曠野，不能踏足在應許之地。相信這真是摩西一生最遺憾的事。
但摩西卻沒有因此而自憐。他不像希西家那樣求神延長生命(見賽38:3) ，或求神改變主意；他的心是集中在這些百姓，這群羊的身上。他擔心在他去世之後，他們會如羊沒有牧人一樣。故此，他求神另立一個牧者來代替他。
不過，在他這樣代求之時，他特別稱耶和華為“萬人之靈的神” 。這稱呼是他只曾在可拉黨叛變時向神說過一次(16:22) 。換句話說，當他求神為百姓另立一位領導人時，他是深知這百姓仍是何等的悖逆，這承繼者的工作會是何等的艱巨。他這樣的稱呼神，表明他知道這賜靈、賜生命的神才是那真正的牧者—祂不但能帶領百姓走進應許地，祂更是那繼續供應、賜他們生命的神。
無論如何，摩西在此給我們，特別是神的僕人，立下美好的榜樣，就是我們的焦點從來不要放在自己的身上—是成功、是失敗也好—我們所記掛的總是群羊。我們要像摩西一樣，為群羊禱告，叫他們不至如羊沒有牧人一樣！