This week, we shall finish the study of the book of Numbers and begin the study of the books of 1 & 2 Kings in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Although it is a lengthy chapter, the bulk of it is the itinerary of their 40 years of journey since Exodus until they reached the border of Canaan. It is worth noting that including the Egyptian Rameses, there are total of 42 sites mentioned.
33:1-2— The Command to Compile the Itinerary
(1) In listing all the sites that the Israelites had stopped, the Bible calls them “stages”: what might be the implication of the use of such a term?
(2) Why did God specifically ask Moses to record all these stages? What spiritual purpose(s) might it serve?
33:3-49—The 42 Sites
(3) In describing the departure from Egypt, how important were these reminders:
a. They marched boldly in full view of all the Egyptians?
b. The Egyptians were burying all their firstborn?
c. The Lord had brought judgment on their gods?
(4) What does such a long list of 42 cities convey, in your opinion, in terms of
a. The hardship? (See Deut. 1:19)
b. The grace of God? (Deut. 1:31; 32:10ff)
c. The punishment? (Num. 32:10-13; 33:38)
d. While the list is not meant to be a complete list of all the cities they stopped by, Wenham points out that it could be broken down into six list of “seven” names pointing to a sense of spiritual “completeness”. What do you think?
33:50-56—Instructions to Drive out and Destroy
(5) Subsequent to the listing of their journey through the wilderness for forty years, what specific instructions did God give the Israelites? Why
(6) What would be the consequences if they fail to obey?
(7) Why were theses instructions given at this time?
(8) What is the main message to you today and how may you apply it to your life?
本週我們會完成研讀民數記，並開始研讀舊約列王紀上。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。
雖然這一章甚是冗長，但主要內容記載以色列人這四十年從出埃及後，直到他們到達迦南邊境的路程(或譯站口)。值得留意的是，這路程列出的42個站口。
33:1-2—神的吩咐
(1) 為何聖經這裡稱這路程為站口(stages) ？這名稱含有什麼意思？
(2) 為何神刻意吩咐把這些站口記錄下來？這可有什麼屬靈的信息？
33:3-49—42個站口
(3) 在記載他們離開埃及時，提到以下的話可有什麼意義？
a. 在一切埃及人眼前昂然無懼的出去？
b. 埃及人正葬埋他們的長子？
c. 耶和華也敗壞他們的神？
(4) 這冗長的記述(共42個站口) 讓我們對路程有什麼領會，特別是：
a. 路程的艱辛？(見申1:19)
b. 神的恩典？(參申1:31; 32:10ff)
c. 所得的管教？(參民32:10-13; 33:38)
d. 選錄這42個站口：按解經家Wenham指出，這42個站口可分為六個階段，每段七個站口，表示「完全/perfect」之意。你意下如何？
33:50-56—趕出、拆毀的吩咐
(5) 在結束過去路程的重述時，神有什麼特別的吩咐？為什麼？
(6) 如果他們不遵從的話，會帶來什麼後果？
(7) 為何特別在這時刻作這吩咐？
(8) 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？
“At the Lord’s command Moses recorded the stages in their journey…’” (Num. 33:2)
One wonders why God would “command” Moses to record the various stages in their journey through the wilderness, especially at this time when Aaron had just passed away (33:38-39), and they were at the border of Canaan about to enter into the Promised Land.
While God had not explicitly told Moses the purpose of making such a list, He did call them “stages” of their journey, and the list, though not exhaustive, contains some 42 different sites that certainly points to the length and hardship of the Israelites’ journey. And, with the concluding instructions at the end of the itinerary in vv. 50-55, it was certainly more than simply an itinerary of their journey, but serves as a reminder of God’s grace and the lessons that they should have learned from their rebellion throughout the journey. This is very much summed up by these words in the opening chapters of Deuteronomy:
“Then, as the Lord our God commanded us, we set out from Horeb and went toward the hill country of the Amorites through all that vast and dreadful wilderness that you have seen, and so we reached Kadesh Barnea…” (Deut. 1:19)
The itinerary of the Israelites is very much a picture of the “journey of life” of every Christian. It is a journey of faith that God has commanded us to embark on. It is both a journey of faith and of grace. God has never meant it to be a “vast and dreadful wilderness”; it is our own sin and rebellion that has made it a desert-like experience. Instead of travelling on straight paths, we often choose to take detours and make twisted turns; instead of constant victories, our lack of faith, our complaints of hardship and our willful sins have made us see more losses than victories.
But through it all, God has never left us or forsaken us, as these words in Deuteronomy testify:
“In a desert land He found him, in a barren and howling waste. He shielded him and cared for him; He guarded him as the apple of his eye, like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them aloft. The Lord alone led him…” (Deut. 32:10-12).
Just as it was a journey of grace to the Israelites, ours is also. Therefore, whatever stage we might be at in our life today, however “vast and dreadful” your desert experience is or has been, understand that they are only “stages” in your journey; God will lead you into the Promised Land and you will find rest in Him.
「摩西遵著耶和華的吩咐記載他們所行的路程，其路程乃是這樣。」(民33:2)
神在亞倫離世之後，在以色列人終於經過四十年的流蕩來到迦南邊境時，為何特要摩西把這漫長的路程各「站口」重列呢？
雖然神沒有明顯的把原因告訴摩西，但祂確稱這42個他們曾停留的地方為「站口/stages」，而這42個地方總合起來明顯的叫以色列人回想到這旅程是漫長與艱辛的。特別在重列這旅程時所給他們的吩咐(33: 50-55) ，就是要提醒他們這全是神的恩典，而他們要好好從過往的失敗中學功課。接著民數記的申命記開始的一章其中的話就是：
“我們照著耶和華─我們神所吩咐的從何烈山起行，經過你們所看見那大而可怕的曠野，往亞摩利人的山地去，到了加低斯巴尼亞。” (申1:19)
以色列人這曠野的旅程，其實是我們每一個基督徒生命的寫照。我們所走的正是一個信心的旅程，也是恩典的旅程。神不是要我們的旅程像「大而可怕的曠野」；往往是我們的罪和叛逆使我們如行在曠野之中—既乾旱、更炎熱；原是直的路徑、我們卻走歪曲的道路；以至勝少敗多；是我們對艱苦的埋怨和故意的反叛，使我們嘗不到應許的安息。
雖然如此，像以色列人一樣，我們經歷到神「總不離開、總不掉棄」的應許；就像申命記結束的末段所言：
“耶和華遇見他在曠野荒涼野獸吼叫之地，就環繞他，看顧他，保護他，如同保護眼中的瞳人。又如鷹攪動巢窩，在雛鷹以上兩翅搧展，接取雛鷹，背在兩翼之上。這樣，耶和華獨自引導他，並無外邦神與他同在。” ( 申32:10-12)
是的，以色列人這旅程全是恩典的旅程，我們的也是如此。故此，不論你今天人生旅程是在那個「站口」、或是有處於「大而可怕的曠野」之感，這祇是個過渡的「站口」，至終是引至那「應許之地」，使你在神那裡找到安息。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
34:1-15—Setting Boundaries for Israel (See note below)
(1) Although today, we may not be able to pinpoint the exact boundaries to be allotted to the 9/12 tribes west of Jordan, what might be the reason(s) for setting these boundaries at this time?
(2) What conditions are attached to the granting to them these territories? (See Lev. 26:14, 32-35)
(3) At the eventual loss of their land, what reasons were given by the Lord for their destruction? (See Jer. 44:22)
(4) Do you think today’s Israel still has the right to claim these lands as rightfully theirs as a nation? Why or why not?
(5) Ezekiel (after the destruction of both the northern and southern kingdom) reiterated these boundaries again in Ezek. 47:13-20, what might be the reason(s)?
34:16-29—Leaders Names for Land Assignment
(6) Who were the people assigned to do the assignment of land?
(7) What role did Eleazar play?
(8) What role did Joshua play?
(9) Put yourself in the shoes of one of these leaders (apart from Caleb, the rest were basically unknown), how would you feel being appointed to a committee to divide land that were basically “lots on a map” and occupied by native residents who would definitely put up strong resistance to your invasion?
(10) What is the main message to you today and how may you apply it to your life?
Note: Note that many of the sites mentioned in this passage remain unknown, especially on its northern borders. However, we still get a general sense of its boundaries, as the most common designation is from “Dan to Beersheba” (1 Sam. 3:20). Other passages in the Bible that describe its boundaries include Genesis 15:18, Exodus 23:31; Joshua 1:4; Ezekiel 47:13-20 etc. In any case, “this passage presents a fairly accurate picture of the land of Canaan as found in Near Eastern texts from the middle of the 15th cent. B.C. on, and matches particularly well with the territory in the Egyptian district of Canaan in the second half of the 13th cent. B.C. at least according to Y. Aharoni.” (NICOT, Numbers, 639)
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。
34:1-15—定以色列的界限(參下註)
(1) 為何神要為這河西的九支派半定出地界？
(2) 把這些地土分賜他們可有什麼附帶的條件？(參利26:14, 32-35)
(3) 以色列至終失去這些地，原因何在？(參耶44:22)
(4) 你認為今天的以色列仍具有這地域的擁有權嗎？為什麼？
(5) 在以色列亡國後，先知以西結仍重申如這裡所述的地界，原因何在？(見結47:13-20)
34:16-29—揀選分地的領袖
(6) 神指出負責分地的領袖包括誰？
(7) 以利亞撒的位份是什麼？
(8) 約書亞的位份是什麼？
(9) 如果你是這十二支派的代表之一，你對被委派作這分地委員會的一員會有什麼感受？會否特別覺得是像「紙上談兵」，分派得到仍被當地人佔領、居住之地？
(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？
註：雖然今天我們對這裡所記載的不少地名有所不詳，特別是北面的地界，但已給我們對以色列的地界有個概括的觀念，正如撒母耳記上3:20所顯示，是「從但到別是巴」。聖經其他提到以色列地界的經文包括創世記15:18；出埃及記23:31；約書亞記1:4；以西結書47:13-20等。無論如何，「這段經文對迦南地作出準確的描述，與主前15世紀近東的文獻所載吻合；按Y. Aharoni指出，是特別與主前13世紀下半世紀的埃及迦南的地域相乎。」(NICOT, Numbers, 639)
“This will be your land with its boundaries on every side.” (Num. 34:12)
The boundaries of the Promised Land were first mentioned in Genesis 15 when God made His promise to Abraham:
“On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates — the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites.’” (Gen. 15:18-21)
This promise was made in response both to the faithful obedience of Abraham in leaving his homeland and in conjunction with the promise of a “seed”. At the time, as a sojourner with a few household servants in a foreign land, to Abraham this was a most extravagant and incredible promise. The boundaries mentioned were unthinkable.
However, as unthinkable as it was, the promiser was none other than the Almighty God, so, after some 700 years, the descendants of Abraham, as led by Moses, were on the verge of entering this Promised Land.
The setting of these boundaries stands to witness to the faithfulness and the greatness of the Lord. The unthinkable would become a reality. On the other hand, in subsequent history of Israel, I believe it also served to set a limit to ambitious aggression to the rulers and kings of Israel. They should learn to be content with what God has given them, as David expresses this sentiment in Psalm 16:
“Lord you have assigned my portion and my cup; you have made my lot secure. The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance.” (Ps. 16:5-6)
「這四圍的邊界以內，要作你們的地。」(民34:12)
神早在向亞伯拉罕說到給予應許地時，已告知他這廣大之地的界限：
“當那日，耶和華與亞伯蘭立約，說：我已賜給你的後裔，從埃及河直到伯拉大河之地，就是基尼人、基尼洗人、甲摩尼人、赫人、比利洗人、利乏音人、亞摩利人、迦南人、革迦撒人、耶布斯人之地。” (創15:18-21)
因亞伯拉罕憑著信心，照神的吩咐離開本地、本鄉，神不但給他有「後裔」的應許，也給予他地界的應許。對這作為一個外地寄居的客旅，人數稀少的家庭，這應許的地界是廣闊到不可思議的！
雖然是不可思議，但這給予應許的是全能的神，故此在700多年後，亞伯拉罕的子孫，在摩西領導下，正站在這應許之地的門口了！
故此，這地界正顯示出神的信實和偉大。不可思議的現在成為事實了！這地界的訂定在以色列及後的歷史，卻有另一個功用，就是把以色列諸王的野心，定下界限。不論神使他們如何的強盛，他們都要學習滿足於神所定的界限內。這是大衛所領會的。故此他說：
“耶和華是我的產業，是我杯中的分；我所得的，你為我持守。用繩量給我的地界，坐落在佳美之處；我的產業實在美好。” (詩16:5-6)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
35:1-8—Towns and Pastures for the Levites
(1) As much as the Levites would not receive any land as their inheritance, they would be provided with towns to live in and pastures for their cattle and flock. In this sense, the Levites would not “own” any land, they are really not any different from the rest of the people. Do you think so? Why or why not?
(2) What is the actual size of the pastures that the Levites would receive in each of the cities given (likely not exclusively)?
(3) Since an acre = 43,560 square feet, how many acres would each of the pastures be?
(4) Why would the six cities of refuge be located among the 48 towns inhabited by the Levites?
35:9-34—Six Cities of Refuge
(5) Where would the six cities of refuge be located? (v. 14)
(6) Treatment of accidental killing:
a. Even though the killing might be accidental, would the killer need to stand trial? How? (vv. 12, 24)
b. What would the city of refuge serve as before the trial? (v. 12)
c. What constitute unintentional killing? (vv. 22-23)
d. What will happen to the unintentional killer? Why? (vv. 25, 28)
e. What if the killer leaves the city of refuge prematurely? (v. 27)
(7) Treatment of murderers
a. Apart from the mentioning of the objects used in a murder, what ultimately constitute a murder? (v.v. 20-21)
b. What is the punishment? (vv. 19, 21)
c. How should the charge of murder be established? Why? (vv. 30, 32)
d. Why no ransom is to be accepted for the life of a murderer? (vv. 31, 33-34)
e. Do you think this principle should apply today as well? Why or why not?
(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。
35:1-8—利未人要得的城邑和郊野
(1) 雖然利未人不能得地為產業，但仍得城邑居住與草原作牧養，實質上與其他支派無別。你說對嗎？為什麼？
(2) 他們在城外所得的草原有多大？
(3) 以一畝 = 43,560方呎作計算，利未人在每城所得的草原會有多少？
(4) 為何那六個逃城包括在利未人所得的48個城之內？
35:9-34—六個逃城
(5) 六個逃城是怎樣分佈的？(35:14)
(6) 誤殺者的處理：
a. 既是誤殺，事件仍須審訊嗎？怎樣審訊？ (35:12, 24)
b. 在審訊之前，先作什麼安排？(35:12)
c. 誤殺包括什麼？(35:22-23)
d. 裁定誤殺後，如何處置誤殺者？(35:25, 28)
e. 如果誤殺者提早離開逃城會有什麼後果？(35:27)
(7) 謀殺犯的處理：
a. 除提到殺人的方法外，如何斷定是犯謀殺罪？(35:20-21)
b. 所得到的審判是什麼？(35:19, 21)
c. 在審判的過程中，有什麼重要的原則？為什麼(35:30, 32)
d. 為何不能收贖價代替生命？(35:31, 33-34)
e. 你認為這原則適用於今日嗎？為什麼？
(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？
“The accused must stay there until the death of the high priest, who was anointed with the holy oil.” (Num. 35:25b)
The legal requirements set for how to deal with unintentional killing and murder are indeed very fair and sound, and the provision of the cities of refuge for both the protection of the accused so that a proper trial could be held to determine if it is intentional killing or murder, and in the case of proven unintentional killing, the continuous protection for the person for the rest of his life, is certainly fair and humane as well.
However, one might wonder why the unintentional killer has to stay as long as the high priest of his time is still alive and would be free to go once the high priest dies. In other words, should the high priest live for a long, long time, the person guilty of unintentional killing would be like serving a life-imprisonment. On the other hand, hypothetically speaking, should the high priest die within a week of his verdict, he would be free almost at once.
Gregory the Great (c. 540-600+) has this insight into the matter (as cited by his secretary, Paterius): “What does it mean that a homicide returns for absolution after the death of the high priest, except that the human race, which brought death upon itself by sinning, receives absolution for its guilt after the death of the true priest, namely our Redeemer” (ACC S, III, 273).
This powerfully foreshadows the absolution of our sins through the death of our Lord Jesus Christ in that even the thief on the cross next to Him could receive complete and instant forgiveness upon his repentance, and the Lord says, “Truly I tell you, today you will be with me in paradise.” (Lk. 23:43)
「會眾要救這誤殺人的脫離報血仇人的手，也要使他歸入逃城。他要住在其中，直等到受聖膏的大祭司死了。」(民35:25)
民數記這裡給誤殺和謀殺所定的律例是非常公允的；特別是逃城的設立能使被告—不論是誤殺或謀殺—能得保護直至正式的審訊；也給定為誤殺者繼續的保障。這是公允和人道的。
不過，這對誤殺者的保障是有點特別，就是他能在當時聖膏的大祭司死後，完全得到自由，可以離開逃城。換句話說，如果大祭司是非常長壽，這誤殺者在逃城中無疑是被「終身監禁」了。相反地，如果在他被定為誤殺後的一星期後大祭司就死掉，他豈不是得到立刻的自由嗎
先賢Gregory the Great (主前540-600+)對此事就有這樣的分析：“殺人者在大祭司死後，其罪得免是什麼意思呢？（其實）是指全人類因犯罪而自招死亡，卻因那真為大祭司的死亡—即我們的救贖主的死—而罪得赦免。” (ACC S, III, 273) 。
是的，這裡有力的指出藉著我們的主耶穌基督在十字架上的死是如何立時、完全給我們帶來了赦免。就如十字架旁的強盜之一，在臨死時的悔改，帶來了主奇妙的應許：“我實在告訴你，今日你要同我在樂園裡了。” (路 23:43)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Why should the family heads of the clan of Gilead be so mindful if the land of their brother Zoleophehad be lost to another tribe?
(2) Shouldn’t we say, “It is only land and, it is not going to foreigners but within Israel?”
(3) According to their opinion, will the legislation of Jubilee which deal with purchased land and not inherited land (in Leviticus 25:13ff) solve this problem? (36:4)
(4) Why then did the Lord (through Moses) say they were right? (36:5)
(5) Why shouldn’t land be passed from “tribe to tribe”?(36:9)
(6) What did the daughters of Zelophehad do? Why?
(7) How does this anecdote speak to the God of Israel?
(8) As we come to the close of this book, I would suggest that you scan through the notes you have taken in the last 7-8 weeks or flip through the pages of Numbers, reflect on the major events of these 40 years of Israel’s history and see what might the important messages be to you and how you may apply them 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) 為何基列家族如此看重西羅非哈的產業會落到別的支派手上？
(2) 產業既歸他的女兒，這與他們何干？況且，如果歸另一支派，不也仍是以色列的產業嗎？
(3) 按他們所言，禧年有關贖地的條例(利25:13ff) 是否可以解決這問題？(民36:4)
(4) 為何耶和華說他們有理？(36:5)
(5) 為何產業不從一支派歸另一支派？(36:9)
(6) 西羅非哈的女兒結果怎樣做？
(7) 這段小插曲給我們領會到有關神的什麼屬性？
(8) 今天我們讀完全本民數記了，不妨翻閱過去七、八個星期的筆記，或由頭到尾把這書卷速閱一遍，看看以色列這四十年在曠野的流蕩過程中，給你最深的印象或提醒是什麼。你會怎樣應用在你的生命中？
“No inheritance may pass from tribe to tribe, for each Israelite tribe is to keep the land it inherits.” (Num. 36:9)
At a first glance, we might be disturbed by the family heads of the clan of Gilead who tried to fight over the future inheritance that would be allotted to the daughters of Zelophehad: for one, we are not talking about a lot of land, only those that would go to one family — the family of Zelophehad. Further, we tend to think that it is only land that we are talking about, as long as these women marry Israelites of other tribes, the land would stay within Israel; why be so territorial-minded!
As it turned out, even the Lord agreed with them and said they were right, and added legislations to ensure that “No inheritance may pass from tribe to tribe” (36:9).
I think, apart from fairness, it really reflects God’s desire to deter covetedness in terms of undue accumulation of land, and to enforce the intent of the laws of Jubilee in preventing both abject, perpetual poverty and to ensure that all properties sold or mortgaged would return to their original owners, hence, the original tribes (see Lev. 25:13-55).
Without this added legislation in chapter 36, the Year of Jubilee which deals only with purchased properties, would only ensure perpetual loss of the land of the Manasseh tribe, should the daughters of Zelophehad marry men of other tribes.
No wonder the Lord agreed with the family heads of the clan of Gilead, because they were not really fighting for themselves — they would be long gone by the Year of Jubilee in the Promised Land; they were concerned with both the fairness and long-term stability of the community of Israel.
「這樣，他們的產業就不從這支派歸到那支派，因為以色列支派的人要各守各的產業。」(民36:9)
不曉得當你讀到基列子孫的族長，為恐怕長久失去了屬西羅非哈的地業，似乎向摩西據理力爭時，有什麼感受？這只不過是區區一個家庭，即西羅非哈一家小小的地業而已？況且，他的女兒就是嫁了別支派的人，這些產業豈不仍是留在以色列人的手中嗎？為何要這樣的「排外」呢！
誰知，連耶和華神也讚同他們：“約瑟支派的人說的有理” ” (民36:5)，甚至說：“他們的產業就不從這支派歸到那支派” (36:9) 。
我相信，神這樣說，除了看這是公允之外，更是要防止貪婪、與過份的積財。這也是「禧年」律例的精神：為免民中有人因賣斷房產田地，而陷入極度的貧窮，永不翻身，故此在「禧年」所有曾賣掉的房產，要物歸原主（見利25:13-55）。
但是「禧年」的條例只合用於「買賣」方面，所以在此要另立條例，免得約瑟支派因西羅非哈女兒的「外嫁」而永遠失地，亦破壞了「各守各的產業」這維持社會公允，安定的原則 (36:9) 。