As we begin the 5th year
according to our Bible Reading Plan, we shall begin with the Book of
Deuteronomy in the Old Testament.
Deuteronomy
Deuteronomy is the last of the five books that make up the Pentateuch, and derives its English name from the Greek translation of 17:18 which signifies a repetition or a “second law”. However, the original Hebrew title is “elleh haddebarim” which are the first words of the first line of the book, “These are the words”. Strictly speaking, Deuteronomy is not a verbatim repetition of the laws of the previous three books, but a heart-felt reminder of some of the salient parts of the law as the people gathered at the plains of Moab, east of the Jordan River, ready to enter into the Promised Land. However, Moses would not be allowed to go with them for he would die where they were gathered. Apart from rehashing some of the important laws, Moses also adds others that were more relevant to their immediate setting (i.e. as they were about to enter into the land of Canaan) and Moses also spoke to appoint his successor, Joshua.
Luther points out that “those things which related to the priests and Levites are omitted” and thus we find no instructions concerning the sanctuary, the service of the priests and Levites, and the laws of sacrifice and purification. Only three annual feasts — Passover, Pentecost and Tabernacles — were briefly noted.
The following table is helpful to our study as we reflect on the specific teachings of the book:
1:1 – 5 Introduction
1:6 – 4:43 Words of Moses: Historical Prologue
4:44 – 26:19 Words of Moses: The Law
4:44 – 49 Introduction to Declaration
5:1 – 11:32 Basic Commandments
12:1 – 26:15 Specific Legislations
26:16 – 19 Conclusion to Declaration
27:1 – 29:1 Words of Moses: Blessings and Curses
29:2 – 30:20 Words of Moses: The Final Charge
31:1 – 34:12 Death of Moses and Succession
1:2-5—The Setting
(1) The book of Numbers “narrates the guidance of Israel through the desert from Mount Sinai (or Horeb) to the border of Canaan by the river Jordan which covers the period from the 2nd month of the 2nd year after the exodus from Egypt to the 10th month of the 40th year” (K&D, 649):
a. When did Moses make his proclamation?
b. Where? (Note: The exact location of many of the names in v. 1 cannot be determined today, but Arabah denotes the “general region of Transjordan” and v. 5 seeks to clarify which part of Transjordan is meant.)
(2) What is the significance of pointing out that before they could finally reach this eastern border of Canaan, they had defeated the king Sihon and king Og in the Moabite region? (see the defeat of the two kings in Num. 21:21-35)
1:6-18—Recalling the Event in Horeb (Moses began his first address by recalling important events in their journey in the wilderness from 1:6–4:43 which we entitle the “Historical Prologue”.)
(3) The marching order at Horeb (vv. 6-8)
a. What were the significant events accomplished at Mount Sinai (i.e. Horeb)? (see Exod. 19:1-6; 20:1-7)
b. Now the Lord gave His marching order:
(4) The appointment of leaders (vv. 9-18)
a. What precipitated the appointment of elders to share Moses’ burden? (Num. 11:11ff)
b. What did Moses charge the leaders with? (vv. 16-18)
c. Why, in your opinion, did Moses bring up this particular event to the people at this time?
(5) What is the main message to you today and how may you apply it to your life?
今年是「五年靈修指引」的第五年，我們會以研讀舊約申命記為開始。請慢慢細心讀每天指定的經文至少兩遍，然後反複思考問題。
申命記：
申命記是摩西五經的最後一卷書。中文聖經似是按希臘文聖經17:18所繙譯的意思，叫它作「第二」或「重申」的律法。不過，希伯來文聖經則以1:1“以下所說的話” 為書名。申命記不是按前三卷書的律法遂字的重申，乃是摩西知道自己不能進入應許地，腳站在摩押平原，面對百姓快要進入的應許地時，由衷的向以色列眾人所說的勸勉話。他除了重申部份已頒布了的律法外，還加上一些面對時需的律例；更藉著這時刻，把領導的棒子交給約書亞。
馬丁路德就指出：這卷書是“沒有重申有關祭司和利未的事件的” 。故此，我們找不到有關聖所、祭司和利未的職事、獻祭和潔淨的條例；也只有簡略的重申三個節期—即逾越節、五旬節和住棚節—的條例。
我們會按以下的分段來思想這書卷：
|
1:1-5 |
引言 |
|
|
1:6–4:43 |
歷史的重溫 |
|
|
4:44–26:19 |
律法的重申 |
|
|
|
4:44-49 |
重申的引言 |
|
|
5:1 – 11:32 |
基本的律例 |
|
|
12:1 – 26:15 |
個別的律法 |
|
|
26:16-19 |
重申的結語 |
|
27:1 – 29:1 |
祝福與咒詛 |
|
|
29:2 – 30:20 |
最後的訓勉 |
|
|
31:1 – 34:12 |
摩西之死與承繼人 |
|
1:2-5—當時的情景
(1) 申命記“記述(摩西) 帶領以色列人由西乃（即何烈）山到了迦南邊界，約但河邊這一段由出埃及的第二年第二個月到第四十年第十個月這一段的時期”(K&D, 649):
a. 摩西在何時發出「申命記」的信息？
b. 在那個地方？(註：第1節所提的各地多是今天難以考查的，但“亞拉巴” 是指“泛約但” 一帶的地方，第5節就概括的把那地加以說明)
(2) 在此指出他們終於來到迦南地的邊界首先是要擊殺西宏和噩二王，這有什麼重要性？(可參民21:21-35)
1:6-18—憶述何烈山的見聞—在重申主要的誡命之先，摩西先憶述過去38年的歷史（1:6-4:43），並以西乃山為起點。
(3) 西乃山起行的吩咐(1:6-8)
a. 在西乃（即何烈）山上，神為以色列成就了那些歷史性的大事？(參出19:1-6; 20:1-7)
b. 那時神對起行的吩咐:
i. 他們要得之地包括什麼地土？(亦見創15:18)
ii. 由那時起行到他們真正進入應許地，事隔多久？
iii. 原本由西乃山進迦南該需多久？(1:2)
iv. 為何會弄到差不多40年的時光？(見民13:25-33; 14:33-35)
(4) 選立首領(1:9-18)
a. 什麼原因引至要立多位首領來分擔摩西的重任？(參民11:11ff)
b. 摩西怎樣吩咐這些首領？(1:16-18)
c. 你認為摩西為何要在這時刻重提這事？
(5) 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？
“It takes eleven days to go from Horeb to Kadesh Barnea by the Mount Seir road.” (Deut. 1:2)
It is true that the actual period of wandering in the desert as a punishment was 38 years and not 40, which in itself has something we should learn in our interpretation of the Bible.
On the one hand, the extended period of wandering in the desert was meant to be a punishment for the sin of rebellion of the Israelites and would be used as an example over and over again in the subsequent history of Israel to warn them not to repeat the same mistake ever again.
On the other hand, one can also argue that “one year for each of the forty days you explored the land” (Num. 14:34) could have included their 2-year journey from their departure from Egypt up to that point, for God in His foresight knew that they would have rebelled against Him and perhaps, in His mercy, counted 2 years as “time served”.
However, the point is not so much whether they did wander in the desert for the exact time of forty years, but that they did incur the wrath of God and wasted their time (and for that matter, God’s time as well) and did not get to see the fulfillment of the marvelous promise of God. This was the exact message Moses sought to convey to the people as they finally reached the eastern border of the Promised Land after forty years in the desert while, as Moses pointed out, it could have taken only 11 days from Mount Sinai (where they received the Commandments of the Lord and became a holy nation belonging to the Lord, Exod. 19) to reach the southern border of the Promised Land.
As I was reflecting on this message, it brought me a sigh as well, not so much for the Israelites, but for myself in that I seem to have a hard time not repeating some of my mistakes, and have to learn from it over and over again — the hard way. I wonder if it is true of you as well!
「從何烈山經過西珥山到加低斯巴尼亞有十一天的路程。」(申1:2)
不錯，從審判的角度來看，以色列在曠野流蕩的日子該是38年而非40年，不過我們若過份執著這方面是對解經沒有益處的。
38年好，或是40年，其重點在乎以色列叛逆神，所帶來的審判是嚴厲的，這也成為以色列以後歷史中，常被引用來提醒他們不要重蹈先祖的覆轍。
不過當神說：“按你們窺探那地的四十日，一年頂一日，你們要擔當罪孽四十年，就知道我與你們疏遠了”( 民14:34) 這些話時，在神的憐憫底下，祂是把已過去的時日也算在內，這就好像現代法律所謂的“time served” —被審所得的囚期是把在待審期間已被囚的日子也計算在內的。
不論怎樣，這40年審判的重點，也是要表明他們的叛逆使他們糟蹋了自己和神的時間，這正是摩西在申命記憶述這事時指出：“從何烈山經過西珥山到加低斯巴尼亞有十一天的路程” (1:2) 。 在何烈山上，他們已被神與他們立約，要作聖潔的國度、屬神的子民，更有全備的律法(出19-20)，所欠的是得地為國土。這旅程本只需11天，就卻要多行38多年！
摩西這句話其實是一聲的歎息。當讀到這歎息時，我也不禁的輕嘆，不是為以色列人，是為自己。是的，我覺得自己像以色列人一樣，總是要走冤枉的路，而不好好的因順服而完成神的心意，往往浪費了自己、也浪費了神的時間。
1:19-40—Recalling the Event in Kadesh-Barnea—In the recalling of the incident at Kadesh Barnea (Numbers 13-14) it is obviously not a verbatim recount of the incident. It should be noted that the account given in Numbers is more forensic, while this recount in Deuteronomy is hortative in nature, or we may even take it as Moses’ interpretation of the event:
(1) Arriving at Kadesh Barnea — the southern border of the Promised Land (vv. 19-21)
a. How did Moses describe their journey to Kadesh Barnea? (v. 19) What was he trying to say?
b. On behalf of the Lord, Moses gave the marching order then (v. 21): Why did he ask the people not to be afraid?
(2) The sending of the spies (vv. 22-25)
a. While Numbers 13:1 says that it was the Lord who told Moses to spy on the land, but here he told the people that it was they (i.e. their fathers) who asked to send spies to the land ahead of them (v. 22)
- Obviously both accounts were correct. How can you reconcile the two apparently different accounts?
- What was the motive of the people in wanting to spy on the land first?
b. How did Moses take responsibility for the decision? (v. 23)
c. Why did he think spying on the land was a good idea?
d. How was this decision proved right initially? (v. 25)
(3) The rebellion of the people (vv. 26-40)
a. The fact in the bad report by the ten spies about the strength of the Anakites melted the hearts of the people (v. 28) which might be understandable: But why would it cause the people to grumble and even say “The Lord hates us”? (v. 27)
b. How would you describe such rebellion against the Lord?
c. What facts did Moses use to encourage the people that time? (vv. 29-31; 33)
d. Should these facts (personal experiences of miracles) be enough to turn them around? Why or why not?
e. What was God’s punishment, as a result? (vv. 34-36)
f. What should this recollection mean to the people as they saw (i) all their fathers die in the desert while (ii) Caleb stood right before their very eyes?
g. When did God prohibit Moses from entering the Promised Land? (Num. 20:9-12)
h. Why did Moses blame the people for God's prohibition and lump it together with the above incident? (vv. 37-38)
i. What should the recounting and the interpretation of the entire incident mean to the people?
(4) 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。
1:19-40—憶述加低斯巴尼亞事件—這裡不是逐字來重複民數記第13-14章的記載。民數記屬歷史性的記錄，摩西在此的憶述則重教導性，也可說是他對整個事件的分析：
(1) 到達加低斯巴尼亞—應許地南面的邊界(1:19-21)
a. 摩西如何形容這段的旅程？用意何在？(1:19)
b. 摩西當時代表神發出要上去得地的吩咐(1:21) ：為何要吩咐他們不要懼怕？
(2) 遣人窺地(1:22-25)
a. 民數記13:1說是神吩咐派人窺地；這裡卻說是百姓的要求(1:22)
i. 當然兩處聖經的記載都一定是準確的：將兩處的記載合併起來給我們一個怎樣完整的實情？
ii. 百姓要先窺探那地的原因何在？
b. 摩西現在怎樣為這決定承擔責任？(1:23)
c. 為何連他也以這提議為美？
d. 這決定從那角度來看是正確的呢？
e. 1:25的正面消息應否足夠叫百姓「不懼怕」？為什麼？
f. 他們的叛逆帶來了什麼審判？(1:34-36)
g. 摩西憶述這事—特別是今天他們親眼見證到那「惡世代人連一個」都不幸免，死掉在曠野，也見證到「惟有迦勒…必得看見」應許地—對這新一代的百姓有什麼重要性？
h. 神在何時何地不許摩西進入應許地？(見民20:9-12)
i. 為何摩西竟遷怒於百姓，把兩件事連為一起？(1:37-38)
j. 讀到這裡，試把第一章作個總結，看看這段開場白對百姓有什麼提醒？
(3) 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？
“The idea seemed good to me; so I selected twelve of you, one man from each tribe.” (Deut. 1:23)
In recounting the event of sending spies to take a look at the Promised land, there appears to be a discrepancy between the earlier account in Numbers and the present one retold by Moses.
The earlier account reads, “The Lord said to Moses, ‘Send some men to explore the land of Canaan, which I am giving to the Israelites. From each ancestral tribe send one of its leaders'.” (Num. 13:1-2).
And yet Moses seemed to be putting the blame on the people as he recounted in Deuteronomy with these words, “Then all of you came to me and said, 'Let us send men ahead to spy out the land for us and bring back a report about the route we are to take and towns we will come to'.” (Deut. 1:22). However, he was also quick to add that, “The idea seemed good to me” (1:23).
We have to understand that Deuteronomy was in some way a reflection by Moses of the past events leading up to the present — the eventual entry into the Promised Land, except that he would not be part of it. While the account in Numbers is more of a summary of the occasion, focusing on what the central event which was the rebellion of the people which led to the 40 years of wandering in the desert. Here Moses was using his recollection to help the people (and himself) to learn from the mistakes of the past. As a result, he felt the need to supplement the previous account with more details that were more relevant to his sermon.
Putting the two accounts together, we in fact have a much clearer picture of what led to the sending of the spies. It was initiated by the people, whose intention was likely to make sure that unlike the dreadful wilderness that they had just passed through (v. 19), the Promised Land was really a land of “milk and honey”. And Moses agreed to it, thinking that by bringing back the fruit of the land, it would only help the cause. But Moses understood that he was not the real leader of the people and so he must have consulted the Lord and got His consent. That was why in Numbers 13:1, he correctly stated that the Lord gave him the order to do so.
However, in his reflection, he also rightly blamed the people for asking to send spies ahead of them which, in the final analysis, was a sign of a lack of faith. At the same time, Moses also took full responsibility for his action, acknowledging that it was done so with his full agreement.
In spite of his bitterness about not being able to enter the Promised Land (1:37), Moses did not seek to shirk his responsibility, and that, to me, is the mark of a godly person.
「這話我以為美，就從你們中間選了十二個人，每支派一人。」(申1:23)
摩西在申命記中憶述他們派探子窺地的事情上，似乎與民數記的記載有點出入。
民數記是這樣的說：“耶和華曉諭摩西說：你打發人去窺探我所賜給以色列人的迦南地，他們每支派中要打發一個人，都要作首領的。”( 民13:1-2)
在申命記中，摩西似乎將這個責任推在百姓的身上：“你們都就近我來說：我們要先打發人去，為我們窺探那地，將我們上去該走何道，必進何城，都回報我們”( 1:22) 。不過，摩西立刻補上一句：“這話我以為美”( 1:23) 。
我們需要明白，申命記的記載是摩西面對將可進入的應許地，而自知不得進入時，滿有感受的因反思而發的說話。民數記則是歷史性的記述，把重點放在以色列的叛逆和因而所得四十年流蕩的審判。現在，摩西在舒發感慨之餘，以此憶述來提醒百姓。故此把有關的細節加入他的講章中。
若把兩處的記載放在一起，我們不難更清楚看到事件的始末。百姓先發出這窺探地的要求，動機似是要知道這應許地是否像巴低斯一樣是“大而可怕” 之地，還是真的是“流奶與蜜” 之地。摩西之所以同意，相信是以為把那地的果子拿回來就會大振軍心。不過，這個敬畏神的領袖必然先求問神，得到神的允許才派人去窺地的。故此民數記1:1所言也是正確的。
摩西在民數記指出這要求是百姓先提出的，這是必須的，因為這要求充份顯出他們缺乏信心和順服。他同時也立刻承擔己責，承認這事情是在他同意下進行的。
看到摩西一方面為自己不能進入應許地而哀傷，但同時卻勇於承擔自己的責任，叫我再一次看到一個真正敬畏神的僕人的榜樣。
1:41-46—The End of the Event (failure) at Kadesh-Barnea
(1) Did their decision after the pronouncement of the horrible punishment of their rebellion at Kadesh-Barnea (of forty years of wandering) indicate genuine repentance? Why or why not?
(2) What kind of sin did they commit?
(3) In retelling this story, what lesson did Moses hope that this next generation would learn?
2:1-8—Recalling the Departure from Kadesh-Barnea, Passing the Land of Edom
(4) While we have no idea how long the Israelites stayed in Kadesh-Barnea (see Note 1 below), what does their eventual departure signify?
(5) In that they were not to engage in war with Edom, what important lessons are associated with their dealing
with them? Consider the following:
a. They were the descendants of their relative Esau. (v. 4)
b. The Lord would not give them the land of Edom, though it was close by. (v. 5)
(6) As Moses began to sum up their journey from Seir (see Note 2 below) to where they were in the plains of Moab (1:1), consider the following:
a. What did Moses remind them of in particular? (v. 7)
b. How significant was this reminder?
c. How significant is this reminder to you?
2:9-15—Passing the Land of Moab
(7) What was the reason for sparing the Moabites? (v. 9)
(8) Together with v. 5b and v. 12, how do these verses reveal God’s involvement in the peoples of the earth, other than the Israelites? (See Note 3 below)
(9) Now Moses recalled their crossing of the Zered Valley (likely located at the southeastern end of the Dead Sea):
a. What historical significance did Moses attach to this event? (v. 14)
b. What significant lesson did Moses wish his hearers to learn?
(10) What is the main message to you today and how may you apply it to your life?
Note 1:
Many Jewish rabbis interpret their stay at Kadesh-Barnea as “half of the thirty-eight years” (K&D, 861).
Note 2:
Seir was “a mountainous and extremely rugged country, about 100 miles long, extending S from Moab on both sides of the Arabah or the great depression connecting the southern part of the Dead Sea with the Gulf of Akabah.” (PCD, 766)
Note 3:
“This verse (2:5) is one of the several clues in Deuteronomy to the concept of the nature of God and the realm of His power over peoples and nations other than Israel.” (NICOT, 108)
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。
1:41-46—加低斯的再次失敗
(1) 在宣告審判之後，他們作出什麼決定？(1:43) 這是否真正懊悔的行動？
(2) 他們繼續犯什麼罪？
(3) 憶述這事件的用意何在？
2:1-8—憶述離開加低斯、路過以東的旅程
(4) 我們不曉得他們在加低斯有多久(參下註一) ；現在終於起程離開加低斯：此舉有什麼重要的意義？
(5) 這裡提到他們不可與以東爭戰：
a. 原因之一是什麼？(2:4) 為何要重提？
b. 原因之二又是什麼？(2:5) 為何要重提？
(6) 在此摩西開始簡述他們由西珥(見下註二) 到他們現在的摩押這段歷史：
a. 摩西特別要先提什麼？(2:7)
b. 這提醒有什麼重要性？
c. 這提醒對你又有什麼意義？
2:9-15—路過摩押地
(7) 不與摩押爭戰的原因是什麼？(2:9)
(8) 2:9, 5b, 12這三節一起怎樣讓我們知道神是干預以色列以外的列邦的國情與歷史的呢？（參下註三）
(9) 憶述過撒烈溪(相信是位於死海南面):
a. 對摩西而言，過撒烈溪具有什麼歷史的意義？(2:14)
b. 摩西要百姓得到什麼提醒？
(10) 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？
註一 ：不少猶太拉比認為他們停留在加低斯有“半個38年” 之久(K&D, 861)
註二 ：西珥是“非常險峻的山地，由摩押向南伸延亞拉巴的兩邊約一百哩，亦即指死海南端直達(今天也門的) 亞丁灣”(K&D, 766)
註三 ：“這一節(2:5) 是申命記中幾處經文之一，讓我們曉得神的屬性和權能，祂是掌管以色列以外的邦國的”(NICOT, 108)
“You have made your way around this hill country long enough; now turn north.” (Deut. 2:3)
Although we have only gone through a bit more than one chapter in Deuteronomy, it is already obvious that Moses was not simply repeating their 40-year history of wandering in the wilderness. In chapter two, he skipped over many of the details of their encounters with the Edomites and Moabites, and yet at the same time, he gave us his spiritual perspective of not only what had happened, but the very heart of the Lord.
It is worth-noting that after the pivotal event in Kadesh-Barnea in which the rebellion of the people earned themselves the punishment of the 40 year wandering, Moses related what the Lord said to him, “You have made your way around this hill country long enough; now turn north” (2:3).
While we have no idea how long they had stayed in the region, wandering “around the hill country of Seir” (2:1), many Jewish Rabbis opine that it lasted “half of thirty-eight years” (K&D, 861). The length of stay in Kadesh-Barnea is not really that important; the importance lies in the fact that the Lord now gave an order to Moses to take the people northward, to formally resume their journey into the Promised Land.
As much as the death of the “entire generation of fighting men” (v. 14) signified the certainty of the word of God and the high cost of disobedience, this marching order did signify God’s forgiveness, and with God’s forgiveness, they can put their failures behind them and let “bygones be bygones”.
Brothers and sisters, the wandering of the people of Israel is indeed a very vivid picture of our life in Christ in that we have been chosen to belong to Him by our faith. We are His children, we have eternal life. However, while in our flesh, we continue to struggle with sins, and at times we have to face the high cost of disobedience. However, “If we confess our sins, He is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9).
The God of Israel is also our God, and with God’s forgiveness, we too can put our failures behind and let “bygones be bygones”. God is always a God of “second chance” to those who belong to Him.
「你們繞行這山的日子夠了，要轉向北去。」(申2:3)
雖然只讀到一章多的申命記，我們已看出這卷書確非公式化的重複民數記的事蹟。在第二章中，摩西略過了與以東和摩押接觸的一些細節，卻用屬靈的角度來分析這些事情，藉此來表明神的心意。
在憶述他們在加低斯沉痛的遭遇、浪費了40年的時光時，摩西就引述神這個吩咐：“你們繞行這山的日子夠了，要轉向北去。” (2:3)
我們無法肯定他們在加低斯繞行的日子有多久，按Keil and Delitszch 所言，不少猶太拉比認為是長達“38年的一半”的時間(K&D, 861) 。不過，其實有多久不是最重要的。重要的是，在神看來，時間已夠長了，是動身往北走、邁向應許地的時候了。
誠然，“那世代的兵丁都從營中滅絕” (v. 14) 表明神的話是不可欺的，一定成全，亦表明不順服所帶來的可怕代價；這再出發的命令卻充份表明了神的赦免，他們可以讓過去的完全成為過去。
弟兄姊妹，以色列曠野流蕩的生涯正是我們信徒在主裡生命的好寫照。我們固然是神的兒女，也重生得救了。不過，在地上我們仍活在這血肉之軀中，也就繼續過著與罪對抗的生活；間中我們會因軟弱而跌倒，嘗到不順服神所帶來的可怕代價。但我們要緊記聖經的應許：“們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。” (約壹1:9)
以色列的神也就是我們的神；在祂赦免我們的罪時，我們同樣應讓過去的完全成為過去。要聽主的話：“你們繞行這山的日子夠了，要轉向北去。” (2:3)
2:16-23—Journey into Ammonites’ Territory—Defeat of King Sihon
(1) What was the reason for sparing the Ammonites? (v. 19)
(2) How were the Ammonites related to the Moabites? (see Gen. 19:36-38)
(3) Vv. 20-23 is an insert about the historical origins of the people who used to occupy the lands of the Ammonites, the Edomites and the Caphtorites. What is the spiritual significance of this insert?
(4) How differently was Israel to treat King Sihon who was an Amorite and bore no relation to the Israelites? (v. 24)
(5) What beginning did this different treatment of the Amorites signify? (v. 25)
(6) Do you think the promise of v. 25 really came to pass? (See Jos. 2:8-11)
(7) Since God appeared to be determined to cause fear among the nations beginning with His treatment of King Sihon, why then would He tell Moses to offer peace in the first place? (v. 26)
(8) Just as the Lord hardened the heart of Pharaoh (Exodus7:3), Moses said He also did it to the heart of King Sihon (v. 30). Why?
(9) What was the message Moses sought to convey to his hearers with the account of the complete destruction of King Sihon? (vv. 32-37; see Note below on v. 37)
(10) What is the main message to you today and how may you apply it to your life?
Note:
“The statement of Jos. 13:25, that the half of the
country of the Ammonites was given to the tribe of Gad, is not at variance with
this: for the allusion there is to that portion of the land of the Ammonites
which was between the Arnon and the Jabbok, and which
had already been taken from the Ammonites by the Amorites under Sihon [cf. Jdg. 11:13ff]."
(K&D, 865)
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。
2:16-23—進入亞捫人之地 —戰勝西宏：
(1) 為何神又吩咐他們不要與亞捫人爭戰？(2:19)
(2) 亞捫人與摩押人有什麼血統關係？(見創19:36-38)
(3) 2:20-23是向新一代的人講述這些亞捫人、以東人和迦斐託人的原居地是屬誰的：這歷史課程對百姓有什麼屬靈的意義？
(4) 西宏既與以色列人沒有血統關係，神吩咐他們要怎樣對待他？(2:24)
(5) 神要藉著以色列與西宏的爭戰來達到什麼目的？(2:25)
(6) 這目的有否達到？( 見書2:8-11)
(7) 既有這個目的，為何神卻吩咐摩西先與西宏說和睦話？(2:26)
(8) 就像神說祂使法老心剛硬(出7:3) ，為何祂也使西宏心剛硬(2:30) ？
(9) 摩西要藉著西宏和他的國的全然毀滅的歷史來給百姓什麼提醒？(2:32-37; 亦參下註)
(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：“約書亞記13:25論到亞捫人的一半地是賜給迦得支派的，與這裡所說是沒有衝突的。因為，那裡是指由亞羅珥到雅博一帶的土地，這些早已被亞摩利人在西宏領導下從亞捫人手中奪過來（參士11:13ff）。”(K&D, 865)
“The LORD destroyed them from before the Ammonites, who drove them out and settled in their place.” (Deut. 2:21)
It is interesting to note that as Moses recalled many of the battles in which the Lord empowered them to defeat those in their path as their moved towards the Promised Land, he gave this second-generation Israelites who left with their parents from Egypt some history lessons about the origin of the peoples they faced in the journey. These included the peoples that the Edomites and Moabites had driven out before them in order that they could live in the land they now occupied.
However, these were really not just history lessons, but spiritual lessons as Moses pointed out repeatedly:
“The LORD destroyed them (the Rephaites) from before the Ammonites, who drove them out and settled in their place” (2:21)
“The LORD had done the same for the descendants of Esau, who lived in Seir, when he destroyed the Horites from before them. They drove them out and have lived in their place to this day.” (2:22)
“Do not harass the Moabites or provoke them to war, for I will not give you any part of their land. I have given Ar to the descendants of Lot as a possession.” (2:9)
These verses reveal a marvelous spiritual truth, and that is, God is not only interested in the affairs of His Chosen People, but all peoples on earth. As a result, the history of each nation and each people group is not accidental, but under the sovereign control of the Lord whose purpose was affirmed by these words of the Apostle Paul:
“From one man He made all the nations, that they should inhabit the whole earth; and He marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek Him and perhaps reach out for Him and find Him, though He is not far from any one of us.” (Acts 17:26-27)
I believe even the peace offering made to King Sihon was an invitation to him to come to know the God of Israel. Unfortunately his heart was hardened by the Lord (2:30) as clay is hardened by the sun while wax is melted by the same sun.
「但耶和華從亞捫人面前除滅他們，亞捫人就得了他們的地，接著居住。」(申2:21)
當摩西憶述神怎樣顯出祂的大能，使他們戰勝攔阻他們前往應許之地的仇敵時，他對這些出埃及第二代的百姓補述了一些遠古的歷史，告訴他們在以東人、摩押人佔據現有的地土前，是那些人的原居地。
在細讀之下，我們就看到他們不是從摩西口中單上歷史課，乃是在領受屬靈的教導，因為摩西屢次的指出：
“那地也算為利乏音人之地...…但耶和華從亞捫人面前除滅他們，亞捫人就得了他們的地，接著居住。” (2:20-21)
“正如耶和華從前為住西珥的以掃子孫將何利人從他們面前除滅、他們得了何利人的地、接著居住一樣，直到今日。” (2:22)
“不可擾害摩押人，也不可與他們爭戰。他們的地，我不賜給你為業，因我已將亞珥賜給羅得的子孫為業” (2:9)
這幾節的經文讓我們知道，神不但是關心祂選民的事情，乃是顧及全地人類的事情。故此，地上每一邦國和族群的歷史都並非是偶然的，乃是掌管在全能的主手中的。這也正是使徒保羅的領會：
“從一本造出萬族的人，住在全地上，並且預先定準他們的年限和所住的疆界，要叫他們尋求神，或者可以揣摩而得……” (徒17:26-27)
故此，神要摩西向西宏王說和睦話(2:26)絕非是裝假做作，乃是神給西宏機會認識祂。可惜神讓西宏的心剛硬(2:30) ：這是說神邀請的說話，在他心中，如日使黏土硬化一樣。若他的心是如臘的柔弱，便會如見日而溶化了。
3:1-11—Journey into Ammonites’ Territory—Defeat of King Og
(1) How complete was the victory over King Og? (vv. 3-7)
(2) What did the defeat of the two powerful kings of the Amorites mean to this second-generation Israelites who were about to enter into the Promised Land? (vv. 8-11)
3:12-22—Division of the Land so Captured
(3) Vv. 12-17 basically is a summary of the “kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan — the whole land with its cities and the territory around them” (Num. 32:33). To which tribes were these lands east of Jordan given?
(4) What was the reason these 2½ tribes asked to be allotted these lands? (Num. 32:1-5)
(5) As Moses eventually agreed to their request, what condition did he attach to the consent? (vv. 18-20)
(6) At this time, they obviously had no idea how long it would take for the rest of the 9½ tribes to take “over the land that the Lord your God is giving them across the Jordan” (v. 20).
a. What was the purpose of the repetition of this condition to the 2½ tribes at the time?
b. Did they keep their promise? (See Jos. 22:1-4)
c. In what way(s) can you see their growth in spiritual maturity?
3:21-29—Moses Forbidden to Enter the Promised Land
(7) When did the Lord say He would not let Moses “bring this community into the land I give them”? (Num. 20:10-13)
(8) What was the reason given by the Lord? (Num. 20:12)
(9) Why did he plead with the Lord to basically change His mind? (v. 23)
(10) How did he try to sway the Lord? (vv. 24-25)
(11) Can you blame Moses for trying?
(12) What was God’s reply? (v. 26)
(13) Why did Moses say the reason for God’s refusal was “because of you the Lord was angry with me and would not listen to me”? Was he trying to blame the people for his own fault? Why or why not?
(14) What did the Lord ask him to do instead? (v. 27)
(15) Was it any consolation? Why or why not?
(16) How did he pass his baton to Joshua? (vv. 21-22)
(17) 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。
3:1-11—進入亞捫人之地 —戰勝巴珊王噩：
(1) 與巴珊王的爭戰結果怎樣？(3:3-7)
(2) 戰勝這兩個外邦王的憶述對百姓有什麼重要的提醒？
3:12-22—分剛攻佔之地
(3) 3:12-17基本上總結了“亞摩利西宏的王國和巴珊王噩的國土—包括所有的城市和周圍的地域”( 民32:33-42) ：摩西把這些地土分給那幾個支派？
(4) 這二支派半為何要分得這些河東的地土？(見民32:1-5)
(5) 摩西在允許他們的請求時，加上了什麼條件？(3:18-20)
(6) 當時這二支派半固然不曉得守這承諾是要需時多久：
a. 摩西在此重複他們的承諾有什麼重要性？
b. 這二支派半終於有否履行承諾？(見書22:1-4)
c. 這樣，你對這群百姓有否有點改觀呢？
3:21-29—神不許摩西進迦南
(7) 摩西是在什麼時候使神宣告不許他「領這會眾進我所賜給他們的地去」？(見民20: 10-13)
(8) 那時神說的原因是什麼？(民20:12)
(9) 為何摩西要力求神收回成命？(3:23)
(10) 他怎樣向神哀求？(3:24-25)
(11) 你能怪摩西這樣的懇求嗎？
(12) 神怎樣回答他？(3:26)
(13) 摩西說神這樣向他發怒的原因是什麼？(3:26) 他是否遷怒於百姓？為什麼？
(14) 在拒絕摩西之餘，神叫摩西作什麼？(3:27)
(15) 你認為摩西因此稍得安慰嗎？為什麼？
(16) 他怎樣把棒交給約書亞？(3:21-22)
(17) 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？
“Let me go over and see the good land beyond the Jordan—that fine hill country and Lebanon.” (Deut. 3:25)
It was on the plains of Moab when the Israelites were finally ready to enter into the Promised Land after 40 years of wandering that Moses felt the hurt of being prohibited from entering into it, to taste the fruit of his labor.
The incident that led to this prohibition happened quite a bit earlier when the Israelites finally left Kadesh-Barnea and moved northward through the land of Edom and Moab. Before this last leg of their journey, the people quarreled with Moses over a lack of water in the Desert of Zin which led to the twice-striking of the rock, and the Lord took this presumptuous act of Moses as not trusting in Him and not honoring Him as holy (Num. 20:12).
This obviously bothered Moses greatly, and from his own account in Deuteronomy, he must have brought this up with the Lord from time to time, and as he was about to pass his baton to Joshua, he must have asked for the last time in greater earnestness than before, and that caused the Lord to reply with a sense of finality, “That is enough…Do not speak to me anymore about this matter.” (3:26) Ouch! It must have hurt and hurt deeply!
It appears that Moses was so hurt that he tried to pass the blame on the people by saying, “But because of you the LORD was angry with me and would not listen to me” (3:26). However, it was true to a certain extent because had the people not been so rebellious and prone to sin so easily and quickly, Moses would not have acted so presumptuously out of anger.
On the other hand, Moses related this event so honestly with the people not with a view of blaming them, but with the intention of warning them so that they would not treat Joshua the same way. Calvin also points out that, Moses chose this time to share with the people that the Lord’s refusal to change His mind was the reason that he had to pass his baton to Joshua, not because he was so discouraged by them that he decided to quit. It was not his choice, but God’s. No, Moses was not a quitter; he persevered till the end!
「求你容我過去，看約但河那邊的美地，就是那佳美的山地和利巴嫩。」(申3:25)
以色列人經過40年的流蕩後，終於來到摩押的平原，準備進入應許地了。這也是摩西面對神嚴厲的拒絕，不得進應許地的現實。不能嘗到一生艱辛的果實，他的失望是可以領會的。
神不容許摩西進應許地的始末發生在較早之時。在他們終於再次出發，拔隊離開加低斯，向北行，經過以東和摩押地之先，百姓因缺水而發怨言，促成摩西因憤怒而用杖兩次擊打磐石出水，遭受神責備他的不信、不尊祂為聖，以致不得進入應許地(民20:8-12) 。
從摩西在申命記的憶述中，似乎他已多次向神懇求，請祂收回成命。現在，在他將要把領導的棒子交給約書亞時，他向神作出最後一次的哀求。誰知所得的是神似乎很絕情的回答：“罷了！你不要向我再題這事”(3:2b) 。啊，這真是何等的打擊！
就在憶述神這絕情的回答時，摩西把責任歸咎於百姓，說：“耶和華因你們的緣故向我發怒，不應允我” (3:26) 。這句話不是沒有道理的，因為如果百姓不是如此的叛逆，摩西當時就不會動怒了。
我相信摩西這樣坦白表明心績，不是想卸責，乃是希望百姓領會他的傷痛，不要同樣的對待約書亞。加爾文更認為，摩西在此憶述神這個決定，為要表明給百姓知道，他現在把棒子交給約書亞，不是出於灰心、退縮，乃是出於神的旨意。是的，摩西不是退縮、卸責的領袖；他對神是至死忠心的。
4:1-40 is a historical prologue which calls the people to obedience.—As Moses is ready to reiterate a good portion of the Law (from chapters 5-27), he now emphasizes to them the great importance of the Law:
4:1-8—God Unequalled, the Law Unparalleled
(1) How important is the Law to them in their possession of the Promised Land? (v. 1)
(2) The warning of changing the Law (v. 2)
a. What is meant by adding to or subtracting from the Law?
b. What might prompt them to add to the Law?
c. What might prompt them to subtract from the Law?
d. What will the consequence be of changing the Law? (Rev. 22:18-19) Why?
(3) The incident cited by Moses in vv. 3-4 was recorded in Numbers 25:
a. What happened at Shittim?
b. What did the Lord do to them? (Num. 25:9)
c. Why did Moses cite this particular incident to warn them? (v. 4)
(4) What does v. 5 teach about our attitude in studying the Word of God?
(5) Moses
asked them to observe God’s decrees and laws carefully (vv. 6-8).
a. How will their observation show the nations their wisdom and understanding? (v. 6)
b. Will our observation of the Word of God show non-believers that we are “a wise and understanding people”? How so?
c. How near is God to His people? (v. 7)
d. Is that true of you?
e. How does God’s body of law distinguish itself from that of all other nations? (v. 8)
(6) Can you list the uniqueness and the superiority of the Bible over any of the religious "sacred books” of the world? Try to list at least five areas.
(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。
歷史的憶述(4: 1-40):在重申律法之先(5-27章) ，摩西勸導百姓不要拜偶像離棄神，並提醒百姓律法之重要：
4:1-8—無比的神、無雙的律法
(1) 這律法與他們承受應許地有什麼重要的關鍵？(4:1)
(2) 警告不可更改律法(4:2)
a. 加添或删減律法是什麼意思？
b. 是什麼促使人加添律法？
c. 是什麼促使人删減律法？
d. 增減神的話會有什麼後果？(參啟22:18-19) 為什麼？
(3) 摩西以民數記第25章之例作為警惕(4:3-4)
a. 在什亭發生了什麼可怕的事？
b. 神怎樣審判他們？(民25:9)
c. 為何摩西特別以這事例作警告？(4:4)
(4) 4:5怎樣提醒我們研讀聖經該有的態度？
(5) 在吩咐他們要謹守遵行神的律例時(4:6-8)
a. 為何說：“這就是你們在萬民眼前的智慧聰明” ？(4:6)
b. 今天我們遵守神的話是否會叫未信的人說我們「真有智慧、有聰明」呢？為什麼？
c. 神與我們「相近」是什麼意思？
d. 怎樣在你身上看到？
e. 神的律法與別國或別的宗教有什麼不同？(4:8)
(6) 你可以把聖經勝過世上其他宗教經書之處列出嗎？試列至少五點。
(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？
“What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him?” (Deut. 4:7)
For Moses to say these words in Deuteronomy 4:6-8 is so fitting and powerful, especially about God’s greatness and nearness (v. 7) because he not only witnessed the mighty power of the Lord—the ten plagues in Egypt, the parting of the Red Sea, the pillar of cloud by day, the pillar of fire by night, not to mention the many miracles that the Lord had performed through him, he also experienced first-hand the “nearness” of the Lord. While many in the Old Testament had seen their prayers answered, and answered miraculously, few could claim that “the Lord would speak to them as a man speaks with his friends” (Exod. 33:11). That was how near or close the Lord was with Moses.
However, what he said about the wisdom and understanding that the Law imparts is equally true.
“History has confirmed this. Not only did the wisdom of a Solomon astonish the queen of Sheba (1 Ki. 10:4ff), but the divine truth which Israel possessed in the law of Moses attracted all the more earnest minds of the heathen world to seek the satisfaction of the inmost necessities of their hearts and the salvation of their souls in Israel’s knowledge of God, when after a short period of bloom, the inward self-dissolution of the heathen religions had set in; and at last, in Christianity, it has brought one heathen nation after another to the knowledge of the true God, and to eternal salvation, notwithstanding the fact that the divine truth was and still regarded as folly by the proud philosophers and self-righteous Epicureans and Stoics of ancient and modern times.”
(K&D, 875)
「那一大國的人有神與他們相近，像耶和華─我們的神、在我們求告他的時候與我們相近呢？」(申4:7)
摩西口中說出申命記4:6-8的這番話是合宜不過的，特別是有關神的偉大和祂與屬祂的人相近(nearness) 。摩西不但親眼目睹神的大能—在埃及降下的十災、紅海的分開、白天的雲柱、夜間的火柱和還有眾多藉著他行出的神蹟奇事；他更親自經歷神的相近。舊約中鮮有人能有這樣的相近神，以致聖經說：“耶和華與摩西面對面而說話，好像人與朋友說話一般”( 出33:11) 。
他論到神律法的無雙也是對的，正如解經家Keil and Delitszch所言：
“歷史是個明證。不但所羅門的智慧叫示巴女王詫異(王上10:4ff) ，就是以色列人所擁有摩西的律法中神聖的真理，也使不少誠懇的異教徒，因心中渴慕尋找內心深處的滿足和靈魂的救恩，被吸引來認識以色列的神。在經過一段時間的成長，內心異教的傾向就會溶化；最後，一個接一個的異邦都走向認識基督教的真神、認識永生；雖然古今驕傲的哲士和自義的以彼古羅和斯多亞學士仍以這至聖的真理為愚拙的。” (K&D, 875)
4:9-31—Historical Prologue—Call for Obedience: Do not Worship Idols
(1) Remember Horeb (vv. 9-14) — since they have an unequalled God and an unparalleled Law.
a. In order that they would be careful and watch themselves closely, they are not to forget what their eyes have seen and let their memory fade (v. 9):
- Which incident is Moses referring to? (v. 10)
- What did they see that was so unforgettable?
- What did they hear that should not fade away?
- What is the purpose of this epiphany? (v. 14)
b. In order that they would not forget, they are to “teach” and to “remember”.
- What might be the relationship between teaching, remembering and not forgetting?
- How may you apply this to your own life?
(2) Important lesson learned from Horeb (vv. 15-20)
a. What is the one thing that Moses seeks to emphasize from their experience at Horeb? (v. 15)
b. What then is its implication? (vv. 16-19)
c. What is the reason behind man making idols with their own hands and worshiping them?
d. Why would people worship the sun, moon and/or stars?
e. In this modern age, why are there so many people in the west who worship nature?
f. What are the two reasons that Moses gives in urging Israel to be different from these idol-worshipping pagans? (v. 20)
(3) Repeating the message against idol-worship (vv. 21-31)
a. Why does Moses use his death to urge them to not to forget God’s covenant with them?
b. Why does he single out idol-worship in his exhortation? (v. 23)
c. What is the warning he gives them concerning idol worship? (v. 24)
- What might have caused Moses to anticipate that they would worship idols upon entering Canaan? (v. 25)
- What will the punishment be? (vv. 26-28)
- What should they do then? (vv. 29-30)
- Why would God still be merciful to them? (v. 31)
(4) 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。
4:9-31—歷史的憶述—勸導百姓不要拜偶像離棄神
(1) 莫忘何烈山(4:9-14) —他們既有無比的神、無雙的律法：
a. 為要能謹慎、慇勤保守心靈，不致忘記眼所見、讓記憶衰退(4:9):
i. 摩西是指著什麼事來說的？(4:10)
ii. 他們看見什麼該是難忘的？
iii. 他們聽見什麼該是不會「離心的/fade away」？
iv. 神如此向他們顯現用意何在？(4:14)
b. 摩西同時吩咐他們要「教訓兒女」(4:10)
i. “教訓”和“免得忘記” 可有什麼關係？
ii. 你可以怎樣應用這些在你生命中？
(2) 從何烈山學功課(4:15-20)
a. 摩西特別指出何烈山的經歷其中一個重要的功課是什麼？(4:15)
b. 神既是沒有形像的：這就提醒他們那一個重要的誡命？(4:16-19; 出20:4-6)
c. 你認為人竟會跪拜自己手所作的偶像，原因何在？
d. 古人敬拜天象的原因是什麼？
e. 今天「摩登」的人仍拜天象、自然景物，原因又何在？
f. 摩西提醒以色列人與拜偶像的列邦有別的原因是什麼？(4:20)
(3) 重複不要拜偶像的警告(4:21-31)
a. 為何摩西要用他的死亡來作百姓不可忘記神的約的提醒？
b. 為何特別提出不可拜偶像的警告？(4:23)
c. 摩西特別用什麼來警告他們？(4:24)
i. 是什麼使摩西會預料到他們會拜偶像？(4:25)
ii. 摩西預先警告他們會遭到什麼審判？(4:26-28)
iii. 他們當怎樣回應神的審判？(4:29-30)
iv. 為何神仍會憐憫他們？(4:31)
(4) 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？
“Only be careful, and watch yourselves closely so that you do not forget the things your eyes have seen or let them fade from your heart as long as you live. Teach them to your children and to their children after them.” (Deut. 4:9)
As Moses is about to remind the people of the salient decrees and laws (from chapters 5-26), he wants to impress upon the people not just the letter of the laws, but their genuine encounter with the Lord in Horeb. In particular, he points out that they have seen with their own eyes (4:9) and heard with their own ears (4:12). The implication is that even in the darkest hour of their lives, and even as God seems to be silent, this vivid memory of the awesome appearance of the Lord in fire, clouds and darkness, accompanied with His awesome voice, should remind them both of the power of God and His commandments that have been cast into stone.
However, it is interesting that Moses would foresee that even such an awesome memory would “fade” and that they would forget (4:9). As a result, he urges them to “teach them to your children and to their children after them” (4:9).
Those who have been involved in the teaching ministry, whether it is in the pulpit, in a Sunday School classroom or in leading a small group Bible study, would understand that our growth in the knowledge of the Bible is enhanced by teaching others. We are always the first ones to be spoken to by the Holy Spirit through our preparation.
It is true of myself as well. I have just written in my journal today that the preparation of this “5-Year Devotion Plan” has deepened my understanding of the Word far beyond what I learned in my years of seminary training. Of course, my seminary training provided me with a good foundation especially in exegesis, and it gave me the tools for doing meaningful research.
I wonder how you may apply this advice of Moses to your life.
「你只要謹慎，殷勤保守你的心靈，免得忘記你親眼所看見的事，又免得你一生這事離開你的心；總要傳給你的子子孫孫。」(申4:9)
摩西在重申律法主要的教訓之先(申命記5-26章)，他不希望百姓只重新的聽道而已，他更要他們謹記與神在何烈山真正的相遇。他特別提醒百姓他們親眼目睹的(4:9) 、親耳聽聞的(4:12) 。這對他們是重要的，因為在他們前面的日子，就是在最黑暗的時份，當神好像緘默之時，他們目睹神在火中的降臨，並有昏黑、密雲、幽暗(4:11) ，加上祂所發的聲音—這一切的回憶，加上刻在石版上的誡命，都是要提醒他們的神的大能和堅定的律法。
不過同時，摩西仍恐怕他們連這些奇特的經歷都會忘記。為要免得“這事離開(fade away)” 他們的心(4:9) ，他吩咐他們要把這些經歷傳給子孫(4:9) 、把所聽的話教訓兒女(4:10) 。
是的，我們有機會教導人的—不論是在講台、主日學的教室、或小組查經班，我們都曉得增長對神話語的認識是與有機會教導別人有關的。往往在預備傳講或教導的時候，我們是首先自己得到教導。
這正是我今天早上的感受。我就在日記中寫上：“這幾年來，在預備這「五年靈修指引」中，我對神話語的認識，比在神學院中的學習豐盛得多。不過，神學院的學習給了我釋經的基礎，也教曉我怎樣使用研經的工具” 。
不曉得你可以怎樣應用摩西以上的囑咐呢？