Manna issue 77 The Church in the Wilderness 曠野中的教會
The true church: perspectives from Deuteronomy. 申命記對真教會的觀點
K.C. Tsai—Toronto, Canada 加拿大 多倫多 蔡恆忠 執事
HEAR, O ISRAEL! 以色列阿，你要聽！
“Hear, O Israel: The Lord our God,
the Lord is one! You shall love the
Lord your God with all your heart,
with all your soul, and with all your
strength. And these words which
I command you today shall be in
your heart. You shall teach them
diligently to your children, and shall
talk of them when you sit in your
house, when you walk by the way,
when you lie down, and when you
rise up. You shall bind them as a
sign on your hand, and they shall be
as frontlets between your eyes. You
shall write them on the doorposts of
your house and on your gates.”
(Deut 6:4-9)
4以色列阿，你要聽！耶和華─我們神是獨一的主。
5你要盡心、盡性、盡力愛耶和華─你的神。
6我今日所吩咐你的話都要記在心上，
7也要殷勤教訓你的兒女。無論你坐在家裡，行在路上，躺下，起來，都要談論。
8也要繫在手上為記號，戴在額上為經文；
9又要寫在你房屋的門框上，並你的城門上。
(申 6：4-9)
Shema Yisrael (Hear, O Israel) is
the centerpiece of the morning and
evening prayers of Jews today. This
prayer phrase, often shortened to
Shema (or Sh’ma), is integral to Jewish
lives. The first thing that a devout Jew
does each morning and again at the
end of the day before he sleeps is to
recite the Shema—in keeping with
the Mosaic instruction to “talk about
them when they lie down and when
they rise up” (Deut 6:7). In Jewish
homes, a small, slanted case is affixed
to the doorframe of the front door
as well as on every doorway which
is more than forty inches high and
sixteen inches wide. This small case,
known as Mezuzah, contains a piece
of parchment on which the Shema
is written. When members of the
household pass through these doors,
they would be able to touch and kiss
the Mezuzah—in keeping with the
Mosaic instruction to “write them on
the doorposts of your house and on
your gates” (Deut 6:9). After a Jewish
boy turns thirteen, he must strap
two small boxes – the tefillin – to
himself, one on his forehead and the
other on his left arm, during his daily
morning prayer. The Shema is written
on parchment and placed within the
boxes—in keeping with the Mosaic
instruction to “bind them as a sign
on your hand, and they shall be as
frontlets between your eyes” (Deut
6:8).
Shema Yisrael (希伯來文：以色列阿，你要聽！)這句話，在今日猶太人早禱和晚禱中，存在其中。
這句禱告詞，常常被縮短成 Shema (或 sh' ma), 就是猶太生活的整體。
一位虔誠的猶太人，每天早晨所作的第一件事情，並且在一天生活將結束，睡覺前的時候，就會背誦這首 Shema，
根據摩西的指示來遵守，"躺下，起來，都要談論"(申 6：7)。
在猶太人的家中，會有一個斜斜的小盒子，固定在前門的門框上，同時也放在每個高40吋寬15吋的門口。
這個小盒子，也被叫作 Mezuzah，在裡面有一張羊皮紙，上面寫著 Shema 經文。
當家庭成員經過這些門的時候，他們就會摸一摸 MeZuzah，並且親一下它 - 根據摩西的指示來遵守，
"又要寫在你房屋的門框上，並你的城門上。"(申 6：9)
當猶太男孩13歲的時候，在他每天早禱的時候，一定要用皮帶綁兩個小盒子 - the tefillin 經文匣 - 在他身上，一個綁在前額上，一個綁在左臂上。
而 Shema 經文就寫在羊皮紙上，放在盒子裡面 - 根據摩西的指示來遵守，
"也要繫在手上為記號，戴在額上為經文"。(申 6：8)
Determined to hold fast to the
oracles that had been entrusted to
them, Jews today adhere to God’s
instructions conveyed through Moses
with extra caution. They constantly
remind themselves of their status as
the elect through every minor detail of
their lives, restraining themselves with
various regulations. Such reverence
for God is indeed admirable, possibly
resulting from their remorse at having
failed the God who exclusively loved
them (Deut 7:7) and at forsaking His
covenant (Deut 31:16). Unfortunately,
despite their religious activities and
strict ceremonial abidance of the laws
and rites, they could not find Lord
Jesus to whom the Law testifies (Jn
5:39-40); nor were they able to serve
the Lord in the newness of the Spirit
(Rom 7:6).
下決心要持守神已經交付他們的命令，今日的猶太人依從神透過摩心所傳達的指示，並且特別用心遵守。
透過他們生活中的每一個小細節，不斷提醒自已身為選民的身份，用各種的規矩來限製自已。
對神有這種的敬畏，是真的很值的欽配，這或許是來自神曾經只獨愛他們(申 7：7)，他們過去卻讓神失望，丟棄了他約定(申 31：16)，至今產生了懊悔。
很不幸地的是，雖然他們有許多宗教活動，嚴格遵守律法的儀式和規條，但是他們卻找不到律法在作見証的主耶穌；(約 5：39-40)
他們也不能在聖靈新的狀態之下，來服事神。
DEUTERONOMY 申命記
Forty years after the Israelite
exodus from Egypt, on the first
day of the eleventh month, on
the plains of Moab east of River
Jordan, Moses instructed the people
according to God’s command. These
words became the last book of the
Pentateuch—Deuteronomy. Moses
was well aware that he would not
be able to cross River Jordan to enter
the promised land (Deut 3:25–27). As
decreed by God, in another two and a
half months, the Israelites’ forty years
of wandering in the wilderness would
end (Num 14:33–35). Moses knew
his time on earth would not exceed
seventy-five days. In fact, if the thirty
days of mourning by the people
following his demise were excluded,
Moses’ remaining days on earth were
indeed few.
以色列人出埃及之後的四十年，第11月的第一日，在約旦河東的摩押平原上，根據神的命令，摩西指示所有的百姓。
這些話就成為摩西五經的最後一卷 - 申命記。
摩西很清楚知道，他將不可能越過約旦河，進入應許之地。(申 3：25-27)
就如同神的命令一樣，以色列人四十年在曠野流浪的日子將會結束。(民 14：33-35)
摩西知道他在世上的時間，將不會超過45天。
事實上，若是連百姓在他死後為他哀傷的30天也算進去，摩西仍在世的日子真的很少。
Therefore, Deuteronomy comprises
Moses’ parting instructions. He
repeatedly urged the people, “Listen
to the statutes and the judgments
that I teach you to observe.” Moses
also listed each mistake made by
the Israelites. They had continually
gone against God’s teachings despite
enjoying His continual mercy and
forgiveness. This is an enduring
reminder of God’s endless love despite
man’s irrepressible stubbornness.
所以，申命記是由摩西的遺命所寫成的。
他重覆地鼓勵百姓，"現在我所教訓你們的律例典章，你們要聽從遵行"。
摩西也詳記了以色列人曾經作過的每一個錯事。
雖然他們得到了神不斷的恩慈和憐恕，但卻一直不遵守神的教導。
雖然人類是這麼難以控制的頑固，這卻是神永無止盡的大愛，永不止息的提醒。
Moses’ final instructions pertain to
men’s choices in life (Deut 30:15–20):
if the people obeyed the word of God
and abided by His commandments,
they would be blessed; otherwise
calamities would befall them. Moses
clearly set out the choices that the
people had—life or death, calamities
or blessings—and implored them to
select life.
摩西最後的指示，是有關於人們在世的選擇(申 30：15-20)：
若是人們遵守神的話，遵循祂的誡命，他們就會受到祝福；否則，大災難就會降在他們身上。
摩西很清楚的陳述百姓所有的選擇， - 生命或死亡，大災難或許多的福氣 - 並且懇求他們選擇生命。
The Hebrew name of the book of
Deuteronomy is ’elleh haddebarim
(These are the words), which are
the first few words in the book of
Deuteronomy. This book is said to be
Moses’ reiteration of the Law as he
neared the end of his life. When the
Lord Jesus faced the temptations of
Satan (Mt 4:1–11), He cited phrases
from Deuteronomy on three occasions
to overcome them (Deut 8:3; 6:16;
6:13). These citations by the Lord
Jesus reinforces the importance of the
book of Deuteronomy.
申命記的希伯來名字是 ’elleh haddebarim (這些就是所說的話These are the words)，也是申命記文章開頭少少的幾個字。
這個經卷據說是摩西在他將要結束生命之前，重覆所說有關律法的話。
當主耶穌面對撒旦的引誘時，(太 4：1-11)，祂在三個不同的場合中，引用申命記的經節來勝過他們。(申 8：3；6：16；6：13)
這些被主耶穌引用的話，再一次強調申命記的重要性。
CONGREGATION IN THE WILDERNESS 曠野中的群眾
“This is he who was in the
congregation in the wilderness with
the Angel who spoke to him on
Mount Sinai, and with our fathers,
the one who received the living
oracles to give to us.” (Acts 7:38)
38這人曾在曠野會中和西乃山上，與那對他說話的天使同在，又與我們的祖宗同在，並且領受活潑的聖言傳給我們。
(徒 7：38)
In his address to the Sanhedrin,
Stephen referred to the people led
by Moses as the congregation in
the wilderness. During their forty
years in the wilderness, the Israelites
continually received the words of
God—the living oracles.
司提反在猶太最高評議會中的演說，指出摩西帶領的百姓，就好像是在曠野中的群眾一樣。
他們在曠野的四十年之中，以色列人一直領受到神的話 - 具有生命力的神諭。
Stephen used the word
“congregation,” which is translated
as “church” in the King James
Version. In Greek, the word is ekkl?sia
(called out). The same word is
translated as “church” in Ephesians
1:23 (“the church is the body of
Christ”), Ephesians 3:10 (“now the
manifold wisdom of God might
be made known by the church to
the principalities and powers in the
heavenly places”) and Hebrews 12:23
(“to the general assembly and church
of the firstborn”). They are the people
of God whom He has called out from
the land of Egypt (the bondage of
sins) (Ex 19:3–6).
司提反使用"群眾"這個字，在欽訂版本的聖經裡面，把群眾翻譯成"教會"。
希臘文，這個字是 ekkl?sia (被呼召之人)。
同樣的字在以弗所書一章23節，被譯成教會，("教會是基督的身體")，
以弗所書三章10節("10為要藉著教會使天上執政的、掌權的，現在得知神百般的智慧"，
並且希伯來書十二章23節("有名錄在天上諸長子之會所共聚的總會")。
他們是神的百姓，是祂從埃及地所呼召出來的(罪的束縛)(出 19：3-6)。
“I will dwell among the children of
Israel and will be their God. And
they shall know that I am the Lord
their God, who brought them up out
of the land of Egypt, that I may dwell
among them. I am the Lord their
God.” (Ex 29:45-46)
45我要住在以色列人中間，作他們的神。
46他們必知道我是耶和華─他們的神，是將他們從埃及地領出來的，為要住在他們中間。我是耶和華─他們的神。
(出 29：45-46)
The importance of being called
out must never be underestimated.
God reiterated that He brought the
Israelites out of the land of Egypt so
that He may dwell among them. In
other words, when the Israelites were
still residing amongst the Egyptians
and were still slaves of the Pharaoh,
God would not dwell among them.
Similarly today, the church has been
called out of the bondage of sin (cf.
1 Pet 2:9). Those who are called
but refuse to come out, choosing to
follow the world and unwilling to
uphold biblical principles, will lose
God’s abidance.
千萬不要低估被呼召的重要性。
神一再重申，祂把以色列百姓帶離埃及地，這麼一來，祂才可以住在他們中間。
換句話說，當以色列人仍住在埃及人當中，而且還是法老的奴僕人，神就不會住在他們當中。
今日同樣的道理，教會已經被呼召，脫離罪的束縛(cf. 彼前 2：9)。
那些被呼加，但拒絕出來的人，選擇繼續跟隨這個世界，不願意堅守聖經的原則，就不會得到神的同在。
God referred to the Israelites who
came out of Egypt as “My son, my
firstborn” (Ex 4:22). The firstborn
refers to those who have been
consecrated and who belong to God
(Ex 13:2; Num 3:11–13, 40–51). From
a spiritual perspective, the biblical true
church was called out by God from
the world. She belongs to Him and
is the assembly of the firstborn (Heb
12:22–24). She is in the world but not
of the world (Jn 17:15–16; 18:36).
She has the guidance and instruction
of God; she knows how to worship
and give praise to God, walking on
the path as desired by God.
神指著出埃及的以色列人說，"我的兒子，我的長子。"(出 4：22)
長子指的是那些已經被潔淨成為聖潔，屬於神的人。(出 13：2；民 3：11-13，40-51)
從屬靈的角度來看，聖經裡面的真教會，是被神從世上呼召出來的。
她屬於祂，是長子的大集合。(來 12：22-24)
祂身處於世界，但是並不屬於這個世界。(約 17：15-16；18：36)
她擁有神的指引和教導；她知道敬拜神，歸榮耀給神，行走在神所喜愛的道路上。
When Moses said, “Hear O
Israel!”, he was obviously referring
to the Israelites standing before
him. However, in the last portion of
Deuteronomy, when he was going to
establish a covenant with the people,
he said, “I make this covenant and this
oath, not with you alone, but with him
who stands here with us today before
the Lord our God, as well as with him
who is not here with us today”(Deut
29:14–15). He emphasized that he
was establishing the covenant not
only with the Israelites then, but also
with those who were standing before
God, i.e., those who earnestly serve
Him (1 Kgs 17:1), as well as with
those who were not present then. The
latter comprise people who truly serve
God: the descendants of the Israelites
as well as the biblical spiritual true
church. This true church is the spiritual
firstborn to whom God referred. They
become the sons of God through
believing in Jesus Christ (Gal 3:26),
making them also the descendants
of Abraham (Gal 3:27–29). They are
also the Israel referred to in “Hear O
Israel!”, the firstborn of God (Heb
12:23).
當摩西說，"以色列阿，你要聽！"，他明顯是指著站在他前面的以色列人。
然而，在申命記最後一個部份，那時他正要和百姓立約，他說
"14我不但與你們立這約，起這誓，"
"15凡與我們一同站在耶和華─我們神面前的，並今日不在我們這裡的人，我也與他們立這約，起這誓。"
(申 29：14-15)
祂強調，他現在立約，不只是與那個時候的以色列人立約，而且也和那些站在神面前的人立約，這就是說，那些很渴望服事祂的人(王上 17：1)，
而且也包含那些在那時還沒有在現場，還沒有存在的人。
後者包括了真正在服事神的人：以色列人的後裔，而且也包括了聖經裡面提到的屬靈真教會。
這真教會就是神所指，屬靈上的長子。
他們因為相信耶穌基督(加 3：26)，成為了神的眾子，也讓他們成為亞伯拉罕的後裔(加 3：27-29)。
他們也是在"以色列阿，你要聽！"這句話裡面，所指的以色列人，神的長子(來 12：23)。
The covenant that God had
instructed Moses to establish with
the Israelites in the land of Moab was
also to be inherited by the biblical true
church. This is a covenant pertaining
to blessing and curse. Moses had
called on heaven and earth as
life or death, blessing or curse; urging
them to choose life (Deut 30:15–20).
In other words, the gospel message
preached by the true church is not the
doctrine of eternal security (i.e., once
saved, always saved). The believer
must consciously choose life and
work out his salvation (Phil 2:12). He
cannot only be a listener of the word,
but he must be a doer (Jas 1:21–25),
obeying God’s word and keeping all
His commandments.
神指示摩西在摩押地和以色列人所立的約，也是同樣要被聖經裡面的真教會所繼承。
這是一個包含祝福和詛咒的約。
摩西呼天喚地來見証生與死，祝福和詛咒；並且鼓勵他們選擇生命(申 30：15-20)。
換句話說，真耶穌教會傳揚福音的訊息，不只是為了保全永生的教條而已，(這就是一旦得救，永遠得救)。
信徒一定要在有意識的情況之下，選擇生命的路，努力得到他的救贖。(腓 2：12)
他不能只是成為一個聽道理的人而已，而且也必須要成為一個行道的人(雅 1：21-25)，
順服神的話，遵行所有的誡命。
Hebrews 11 lists the extraordinary
acts of faith of the ancient saints.
Moses was commended for looking
to Christ by faith and for seeing that
which cannot be seen (Heb 11:27).
When Moses was giving instructions
to Israel, the church in the wilderness,
he might have seen indistinctly
that this church did not just exist
during the forty-year journey in the
wilderness, but transcended time
and space. She—the true church—
is the heavenly Jerusalem, the holy
mountain of God, the oft-cited Zion
of the Bible (Heb 12:22).
希伯來書11章列出了古聖徒信仰上特別的行為。
摩西受到表揚，因為他用信心來仰望基督，並且看見那肉眼看不見的事。(來 11：27)
當摩西指教以色列人的時候，教會還在曠野之中，
在四十年的曠野旅程中，當時教會還沒有存在，他或許就超越時間和空間，模糊地看見教會存在。
她 - 真教會 - 就是天上的耶路撒冷，神的聖山，也是聖經裡常提到的鍚安。(來 12：22)
FORTY YEARS OF TRAINING 四十年的訓練
The Israelites had to wander in
the wilderness for forty years as
punishment for their disbelief in
God’s promise: all those who were
numbered, twenty years old and
above at the time of the exodus,
were not allowed to enter the
promised land (Num 14:26–35).
以色列人要在曠野流浪四十年，因為他們不信神的應許而受罰：
所有被數點的人，在出埃及的時候，二十歲及以上年紀的人，都不被允許進入應許之地。
(民 14：26-35)
However, viewed from a macro
perspective, this was actually God’s
exclusive love (Deut 7:7–8) and His
wonderful arrangement. The exodus
would have been quite meaningless
had the Israelites departed paganworshipping
Egypt only to directly
enter pagan-worshipping Canaan.
然而從巨觀的角度來看，這實際上就是神所賜獨有的愛(申 7：7-8)，並且也是祂奇妙的安排。
若是以色列人從埃及地的異教崇拜離開，只是直接去到也是異教崇拜的迦南地，那麼出埃及記就完全沒有意義了。
What God wanted His elect to do was
to depart from the surrounding evil!
Although departing from Egypt was
difficult, it was accomplished within
a night, and just by crossing the Red
Sea. However, breaking away from
Egyptian pagan worship, morality and
way of life, and learning anew how
to discern between the sacred and
the secular would require time and
guidance. In Canaan—the land that
the Israelites would be entering—
the locals were idol-worshippers
who practiced child sacrifice (Deut
12:31), an abomination to God. The
Canaanites were no better than the
Egyptians. They made their children
pass through the fire, practiced
witchcraft, and called up the dead;
they were soothsayers, interpreters of
omens, sorcerers, conjurers of spells,
mediums, and spiritists (Deut 18:10–
14).
神要祂的選民去作的事，就是離開在四週圍繞著他們的邪惡。
雖然要離開埃及很困難，但這件事卻在一夜之間就完成，而且僅僅只是藉著越過紅海來達成。
然而，要脫離埃及的異教崇拜，道德觀和生活方式，學習以新的方式來分辦什麼是神聖的，什麼是世俗的事，這些都需要一些時間和引導。
在迦南地-那個以色列人要進去的迦南地 - 當地人都是崇拜偶像，他們還會拿小孩子來獻祭(申 12：31)，是在神眼中看為可憎之事。
這些迦南地的人民，並沒有比埃及人好到那裡去。
他們會叫小孩子去作過火的儀式，施用巫術，招喚死者的靈魂；
他們會幫人算命，解釋各種預兆，有巫術師，魔法帥，靈媒和行法術的人。(申 18：10-14)
It would have been a calamity
in faith for the people of God to
depart from Egypt in order to enter
an even filthier place. Therefore the
purpose of those forty years in the
wilderness was not only to punish,
but to let them dwell alone, to depart
from secular lifestyles, to devote
themselves to learning the laws and
commandments of God, and to learn
to fear Him. Indeed these forty years
were a manifestation of God’s deeper
love.
對神的百姓來說，離開埃及就為了進入一個更加污穢的地方，將會是一個大災難。
所以，那些在曠野中四十年日子的目的，並不是只為了處罰他們，而是讓他們可以獨居，並且離開世俗的生活方式，
並且讓他們自已可以專心來學習律法和神的誡命，也學會敬畏祂。
這四十年對他們來說，是神祂更深的愛的一種真正的表現方式。
Moses said that the forty years in
the wilderness was God’s trial and test
for His people (Deut 8:2), training
them to abide by His teachings and
commandments and to fear Him
(Deut 8:6). God chastised them in
those forty years just as a man would
chasten his son (Deut 8:5). In the
original text, “chastise” connotes
instruct, teach, and transform. God
used forty years to mould His people
so that His laws and commandments
would become part of their lives
making them ready to serve Him.
摩西說，四十年在曠野中，是神對祂百姓的試煉和試驗(申 8：2)，訓練他們來遵守祂的教導，誡命和敬畏祂。(申 8：6)
在謙四十年中，神處罰他們就像是人會處罰自已的兒女一樣。(申 8：5)
在原文中，"處罰"，意味著指示，教導和轉變。
神用了四十年來鑄造祂的子民，這樣祂的律法和命令才會成為他們生活的一部份，讓他們準備好來服事祂。
GOD THE ONLY LORD 神是唯一的救主
“The first of all the commandments
is: ‘Hear, O Israel, the Lord our
God, the Lord is one. And you shall
love the Lord your God with all
your heart, with all your soul, with
all your mind, and with all your
strength.’” (Mk 12:28–31)
29第一要緊的就是說：以色列阿，你要聽，主─我們神是獨一的主。
30你要盡心、盡性、盡意、盡力愛主─你的神。
(可 12：28-31)
This was the Lord Jesus’ reply
when He was asked about the most
important commandment. The LORD
our God is one! This concept—oftrepeated
throughout Deuteronomy—
is also the most important belief in
the new covenant, which the Lord
Jesus had established with His blood
(Lk 22:20). Moses’ declaration (cf.
Deut 6:4) was a timely warning to
the Israelites who were about to
cross River Jordan and enter the
land where multiple pagan gods
were worshipped. It is also a critical
warning to the biblical true church to
ascertain that the Lord they serve is
the one and only God.
這是主耶穌的回答，當祂被問到有關什麼是最重要的誡命，這個問題的時候。
主，我們的神的唯一的！
這個概念 - 常常在申命記之中重覆被提及 - 也是在新約之中，最重要的信仰，也是主耶穌用祂寶血已立建立的。(路 22：20)
摩西的宣告(cf. 申 6：4)，對以色列人來說是一個適時的警告，因為他們將要越過約旦河，進入迦南地，這地有許多異教神明在當地被人崇拜著。
對聖經裡的真教會而言，也是一個很重要的警告，來闡明他們所事奉的主，才是教主，也是獨一真神。
“The LORD our God, the LORD is
one” was not just a teaching given to
the Israelites then; it is an inviolable
part of present Jewish faith and,
even more so, the core faith of the
biblical true church. The God served
by the biblical true church is not the
“Trinity” God. In fact, Scripture does
not contain the word Trinity. Nor was
this concept ever a belief taught to
the people of God. The God in whom
the biblical true church believes is
the only God; He is Spirit (Jn 4:24);
He fills all in all (Jer 23:24; Eph 1:23,
4:10); He descended from heaven
and is still in heaven (Jn 3:13) )—the
only God Who was manifested in the
flesh (1 Tim 3:16). As the Lord Jesus
said, “I am the Alpha and the Omega,
the Beginning and the End, who is
and who was and who is to come, the
Almighty” (Rev 1:8).
"主我們的神，主才是救主"不只是給當時以色列人的教導而已；
對當時的猶太人信仰也是一個不可受到侵犯的一部份，況且更重要的是，這是聖經真教會的核心信仰。
聖經裡真教會所服事的神，不是一個"三位一體"的神。
事實上，聖經裡面也沒有用到三位一體這個字。
對神的百姓而言，也從來沒有一個這樣的概念教給他們。
聖經真教會所相信的神，只有獨一真神；祂是個靈(約 4：24)；是那充滿萬有者所充滿的(耶 23：24；弗 1：23，4：10)；
祂從天上降下，並且仍在天上(約 3：13) - 這位獨一真神在肉身顯現。(提前 3：16)
就如同主耶穌所說，"8主神說：我是阿拉法，我是俄梅戛，（阿拉法，俄梅戛：是希利尼字母首末二字），是昔在、今在、以後永在的全能者。"(啟 1：8)
THE TABERNACLE OF MEETING IN THE CENTER 會幕在中間
Everyone of the children of Israel
shall camp by his own standard,
beside the emblems of his father’s
house; they shall camp some
distance from the tabernacle of
meeting. (Num 2:2)
2以色列人要各歸自己的纛下，在本族的旗號那裡，對著會幕的四圍安營。
(民 2：2)
After the Exodus, on the first day of
the second month of the second year,
God spoke to Moses in the wilderness
of Sinai. In the tabernacle of meeting,
God instructed Moses to take a census
of all the males amongst the Israelites
(Num 1:1–18). God also instructed
that the tabernacle of meeting be set
up in the center of the camp, with
three tribes each camping on the east,
west, south, and north sides of the
tabernacle respectively. The ark of the
covenant was placed in the tabernacle
of meeting. From above the mercy
seat, between the two cherubim on
the ark of the testimony, God would
tell Moses what He wanted conveyed
to the children of Israel (Ex 25:22).
出埃及記之後，在第二年第二月的第一天，神在西奈曠野對摩西說。
在會幕中，神指示摩西要在以色列人之中，進行所有男性的普查。(民 1：1-18)
神也指示說，會幕要設立在營區中間，在會幕的東，西，南北各邊上，各有三個支派分別安營。
約櫃被放在會幕之中。
從上到下，在約櫃之上二位基路伯之中有施恩座，神會告訴摩西祂所要傳達給以色列兒女的話。(出 25：22)
The tabernacle of meeting was
the center of the Israelites’ life in the
wilderness. God gave them manna
from heaven so that they did not
need to “toil all the days of their
lives in order to obtain food from
the ground” or to “eat bread in the
sweat of their face” (Gen 3:17–19).
With such providence from God, daily
food was not the focus of their lives.
Instead, they could devote themselves
to worshipping before the tabernacle,
to the offering of sacrifices, as well
as the teachings of God that Moses
brought out from the tabernacle.
在曠野中，會幕是以色列生活的中心。
神從天上給他們嗎哪，所以他們並不需要使"他們生活的日子終日勞苦，為的就是從地裡得到食物"，
或是"必汗流滿面才得糊口"(創 3：17-19)。
因為有這麼好從神而來的供給，每天的食物並不需要讓他們在生活中擔心。
相對地，他們可以自已專心在會幕之前敬拜祂，專心獻祭給神，並且也專心學習摩西從會幕之中帶出來的神的教訓。
God intended His church in the
wilderness to concentrate on learning
all His instructions in those forty years.
Similarly, the biblical true church must
give priority to learning His word and
will. Just as the tabernacle of meeting
was in the camp center, the true
church has God’s word as the center
of her life. Besides serving the Lord
daily, believers learn to take spiritual
principles from the Bible as the guide
to making important decisions in life.
Thus, religious education emphasizes
the memorization of key scriptural
passages (Deut 6:7) to equip children
with the Bible’s abundant teachings,
enabling them to make decisions
based on God’s word and to lead
victorious lives.
神原來的意思是想要，祂的教會可以在曠野中，在四十年之間，好好學習全部的教訓。
同樣地，聖經的真教會一定要優先來學習祂的話和旨意。
就好像是會幕是營區的中心，真教會有神的話成為祂生活的中心。
除了每天來服事神，信徒學會從聖經來領取屬靈的原則，在生活中可以在作重要決定的時候，成為一種指引。
這麼一來，宗教教育強調記住重要的聖經經節(申 6：7)，以聖經豐富的教訓來裝備小孩子，讓他們可以根據神的話來作決定，並且過著得勝的生活。
DWELL ALONE 獨居
After the Exodus, on the first day of the
fifth month of the fortieth year, Aaron
the priest went up to Mount Hor at the
command of the Lord, and died there
(Num 33:38). Following the demise
of Aaron, the people came to the
plains of Moab east of River Jordan.
These were the last few months of the
forty-year journey in the wilderness.
God provided a conclusion to the
Israelites’ journey in the wilderness
through Balaam the son of Beor. At
that point in time, Balak, the king
of Moab, had summoned Balaam to
curse the Israelites. However, when
Balaam looked at the Israelite camps
from the top of the rocks, he took up
his oracles and said:
在出埃及記之後，在第四十年第五月第一天，祭司亞倫因為神的命令上到何珥山，而且死在那裡(民 33：38)。
隨著亞倫的死去，百姓來到約旦河東邊摩押平原。
這個時候是四十年曠野旅程最後幾個月。
神透過比珥的兒子先知巴蘭，結束了以色列人在曠野的旅程。
就在那個時候，摩押王巴勒召喚巴蘭來詛咒以色列人。
然而，當巴蘭從山頂上往下看以色列人的營區時，他的神諭這麼說：
How shall I curse whom God has not
cursed?
And how shall I denounce whom the
LORD has not denounced?
For from the top of the rocks I see
him,
And from the hills I behold him;
There! A people dwelling alone, not
reckoning itself among the nations.
Who can count the dust of Jacob, or
number one-fourth of Israel?
Let me die the death of the
righteous,
And let my end be like his!
(Num 23:8–10)
8神沒有咒詛的，我焉能咒詛？耶和華沒有怒罵的，我焉能怒罵？
9我從高峰看他，從小山望他；這是獨居的民，不列在萬民中。
10誰能數點雅各的塵土？誰能計算以色列的四分之一？我願如義人之死而死；我願如義人之終而終。
(民 23：8-10)
Balaam’s oracles show that God
does not allow anyone to curse (or
slander) those whom He has chosen.
The church in the wilderness consists
of people who dwell alone; they
are not to be reckoned amongst
the nations, for they are the special
chosen people of God. Even Balaam
wished to be one of them and was
willing to die with them!
巴蘭的神諭告訴我們，神不會允許任何來來詛咒祂撿選的人，或是說他們的壞話。
在曠野中的教會包含了獨居的百姓；他們在許多國家之中都不被承認，因為他們是神特別的選民。
甚至巴蘭也希望成為他們之中的份子，也願意和他們一同死亡。
In the wilderness, there was no
mixed multitude living amongst the
people. The people were alone with
the word of God that Moses had
brought out of the tabernacle of
meeting. The people were reformed
and purified in morality, ethics, values,
and in their worship and service to
the LORD; they could differentiate
between the sacred and secular.
在曠野中，百姓之間並沒有任何混雜的其他族群。
單單只有以色列百姓，來領受摩西從會幕裡帶出來的神的話。
百姓被加以轉變，在道德，倫理，價值觀，以及他們崇拜和服事主的事上被加以潔淨了。
他們可以分別屬神聖潔及屬俗不潔的事。
God used the pillar of fire and pillar
of cloud to indicate when they were to
move and when to stop (Num 9:15–
23). With the ark of the covenant, He
directed their path (Num 10:33–36).
He bestowed manna upon them daily
and gave them water from the rock
to quench their thirst, so that they
would understand that man does not
live by bread alone, but by every word
that proceeds from the mouth of God
(Deut 8:3). God’s word was the source
of life that sustained them through
their journey in the wilderness.
神用火柱和雲柱來指引他們，什麼時候要移動，什麼時候要停下來。(民 9：15-23)
因為有約櫃，祂指引他們的道路。(民 10：33-36)
祂每天賜下嗎哪給他們享用，從岩石當中流出活水來解他們的口渴，
這樣他們才能明白，人活著不是單靠食物，而是靠著從神口中，所出的每一句話，來成就一切的事。(申 8：3)
神的話是生命的源頭，支持著他們走完整個曠野的旅程。
And what agreement has the temple
of God with idols? For you are the
temple of the living God. As God
has said: “I will dwell in them and
walk among them. I will be their
God, and they shall be My people.”
Therefore “Come out from among
them and be separate, says the
Lord. Do not touch what is unclean,
and I will receive you. I will be a
Father to you, and you shall be My
sons and daughters, says the Lord
Almighty.”
(2 Cor 6:16–18)
16神的殿和偶像有甚麼相同呢？因為我們是永生神的殿，就如神曾說：我要在他們中間居住，在他們中間來往；我要作他們的神；他們要作我的子民。
17又說：你們務要從他們中間出來，與他們分別；不要沾不潔淨的物，我就收納你們。
18我要作你們的父；你們要作我的兒女。這是全能的主說的。
(林後 6：16-18)
In the Old Testament, God revealed
His will through Balaam. He wanted
the people on earth who belonged
to Him to dwell alone and not be
reckoned amongst the nations.
However, after they entered Canaan
and experienced the period of the
Judges, they demanded a king from
Samuel, for they wanted to be “like
all the nations” (1 Sam 8:5). Israel
wanted to imitate the surrounding
nations! God said they had rejected
Him from reigning over them (1
Sam 8:7). They had chosen to adopt
the secular system and practices,
refusing to allow the word of God to
exclusively govern them.
舊約中，神透過巴蘭顯明祂的旨意。
祂要屬於祂，在地上的百姓自已獨居，不要和世上的眾國一起同化了。
然而，在他們進入迦南地，經歷了士師時期之後，他們要求撒母耳為他們立一個王，因為他們想要"像所有的國家一樣"(撒上 8：5)
以色列想要模仿周圍的國家巴
神說，他們拒絕祂來統治他們。(撒上 8：7)
他們已經選擇採用世俗的制度和方法，拒絕讓神的話成為唯一來主宰他們。
Today, the true church on earth is
as in the worldly wilderness; she must
consecrate herself and be determined
to dwell alone in the way of the
Lord. She is not reckoned amongst
the nations, meaning that she does
not allow herself to be swept away
by society’s tides nor would she
indiscriminately borrow from the
system and activities of the world.
今日，地上的真教會就好像在世上的曠野一樣；
她一定要潔淨自已，下定決心用主的方法自已獨居。
她在眾國之中，不會得到眾人的認同，意思就是，她不會讓自已被社會的潮流來帶著走，
也不會毫無意見就接受世上的制度和活動。
Believers of the true church have
the words of God as the basis of
their thoughts and behavior, leading
a life free of the strange customs of
the world. They measure their church
life, worship, and service against the
yardstick of biblical teachings, discern
between the secular and sacred,
adopt values which are pleasing to
God, and uphold deeds and virtues
based on the truth.
真教會的信徒有神的話，成為他們思想和行為的基礎，過著不會受到世上奇怪習俗束縛的生活。
他們只會用聖經裡面的尺度，來衡量自已的教會生活，敬拜活動和服事主的心，並以此來分別世俗和屬神的事，
會採用神所喜悅的價值觀，以真理為基礎，來堅守已的行為和美德。
Like Moses who entered the
tabernacle of meeting to faithfully
bring out the word of God (Heb 3:5),
the pulpit of the true church serves
to convey God’s message. What is
spoken on the pulpit must thus be the
word of God, not the words of man (1
Thess 2:13). The pulpit is not meant
for the exposition of human ideology.
Instead, it is a place where biblical
teachings are conveyed faithfully,
presenting every man perfect in Christ
Jesus (Col 1:28).
就像摩西進入會幕，忠實的把神的話帶給百姓(來 3：5)，
真教會的講台就是要用來傳達神的訊息。
要在講台上說的話，因此也一定要是神的話，而不是以人意所說的話。(帖前 2：13)
講台不是用來揭露個人的意識形態，或思考觀念。
相反地，那是忠實傳達聖經教導的地方，把每個人都在基督耶穌裡，完美的呈獻給神。(歌 1：28)
TRANSCEND THE WILDERNESS 勝過曠野
Yet He had commanded the clouds
above,
And opened the doors of heaven,
Had rained down manna on them to
eat,
And given them of the bread of
heaven.
Men ate angels’ food; He sent them
food to the full.
(Ps 78:23-25)
23他卻吩咐天空，又敞開天上的門，
24降嗎哪，像雨給他們吃，將天上的糧食賜給他們。
25各人（或譯：人）吃大能者的食物；他賜下糧食，使他們飽足。
(詩 78：23-25)
Manna and bread of heaven refer to
spiritual food, which can satisfy one’s
spiritual hunger. Paul said the people
ate the same spiritual food (“spiritual
meat” in King James Version. In the
original text, this phrase refers to meat
that has been cleansed in accordance
to the purification laws) (1 Cor 10:3).
Spiritual food refers to Jesus who came
down from heaven to give life to the
world (Jn 6:33); the body and the blood
of the Lord (Jn 6:51–56); as well as His
words, which can bestow life (Jn 6:63).
嗎哪和天上的餅，指的是屬靈的食物，他們可以滿足人們靈性的飢渴。
保羅欽訂本裡面這樣說，百姓同吃屬靈的食物，(屬靈的肉)。
在原文裡，這一句所指的肉，是根據潔淨的律例已經潔淨的肉(林前 10：3)。
屬靈的食物指的是耶穌，他從天上來到地上，犧牲自已的生命獻給這個世界(約 6：33)；
就是主的身體和祂的寶血(約 6：51-56)；
也如同祂所說的話一樣，他們都可以給我們生命(約 6：63)。
For they drank of that spiritual Rock
that followed them, and that Rock
was Christ. (1 Cor 10: 4)
所喝的，是出於隨著他們的靈磐石；那磐石就是基督。(林前 10：4)
On the last day of the Festival of
Booths, the Lord Jesus extended a
sincere invitation: “ ‘If anyone thirsts,
let him come to Me and drink. He
who believes in Me, as the Scripture
has said, out of his heart will flow
rivers of living water.’ But this He
spoke concerning the Spirit, whom
those believing in Him would receive”
(Jn 7:37–39), which is the spiritual
drink spoken of by Paul.
在住棚節節慶的最後一天，主耶穌延長了一個誠心的邀請：
37你人若渴了，可以到我這裡來喝。
38信我的人就如經上所說：從他腹中要流出活水的江河來。
39耶穌這話是指著信他之人要受聖靈說的。
(約 7：37-39)
這是指著保羅所說屬靈的飲料。
The biblical true church has the
spiritual drink given by the Lord—the
Holy Spirit—as well as the bread of
heaven —the words and life of the
Lord. Amongst a perverse generation,
it will be impossible for man to rely
on his own strength to live in the way
prescribed by God. Only God’s Spirit
and God’s word can enable man to
truly transcend the wilderness in the
world.
聖經的真教會，有主所賜的屬靈飲料 - 聖靈 - 就如同是天國的餅 - 是主的話和生命。
在現在混亂變態的世代中，對人來說，要依靠自已的力量來過著神所規範的生活，將是不太可能的。
只有神的靈和神的話語，才可以讓人有真正世上的曠野。
THE ORACLES OF GOD 神的神諭
This is he who was in the
congregation in the wilderness with
the Angel who spoke to him on
Mount Sinai, and with our fathers,
the one who received the living
oracles to give to us. (Acts 7:38)
38這人曾在曠野會中和西乃山上，與那對他說話的天使同在，又與我們的祖宗同在，並且領受活潑的聖言傳給我們。
(徒 7：38)
In his testimony, Stephen said that
Moses’ work was to convey the oracles
of God to [us]—the Jews (Acts 7:38).
The Israelites had a very important
task in the wilderness, i.e., they were
to receive the oracles of God. Paul
said that the Jews have the advantage
of being entrusted with the oracles
of God (Rom 3:1–2). “To entrust”
literally means “to put in trust with.”
From this we infer that there must
have been a rightful recipient for the
objects placed in trust. In other words,
the Jews had been entrusted with the
oracles of God and it was mandatory
of them to pass these to the rightful
recipients. Therefore, Paul went on to
explain:
在他的見証裡，司提反說，摩西的工作，就是要傳達神的神諭來給我們知道 - 猶太人(徒 7：38)。
以色列人在曠野中有一個非常重要的任務，就是，他們要領受神的話。
保羅說，猶太人在先天上就有優勢，因為他們首先就被託負神的話語(羅 3：1-2)。
"被託負"就字義上來說，就意味著"對他們加以信任"。
從這一點來看，我們可以推斷，一定有合適的接受者，因為受到信賴，所以接受了請託的物品。
換句話說，猶太人已經被託負了神的話，對他們來說，這是強制性的，要把這些東西傳達給適合的接受者。
所以保羅繼續加以解釋：
Now to Him who is able to establish
you according to my gospel and the
preaching of Jesus Christ, according
to the revelation of the mystery
kept secret since the world began
but now made manifest, and by the
prophetic Scriptures made known
to all nations, according to the
commandment of the everlasting
God, for obedience to the faith …
(Rom 16:25–26)
25惟有神能照我所傳的福音和所講的耶穌基督，並照永古隱藏不言的奧祕，堅固你們的心。
26這奧祕如今顯明出來，而且按著永生神的命，藉眾先知的書指示萬國的民，使他們信服真道。
(羅 16：25-26)
This mystery refers to the mystery of
Christ, i.e., in Christ Jesus and through
the gospel, the Gentiles would be
fellow heirs of the same body and
partakers of His promise (Eph 3:4–6).
When the mystery is revealed, which
is also the appointed time of God, the
oracles that have been entrusted to
the Jews shall also instruct people of
all nations. They would then be able
to receive the gospel and enter the
truth of salvation.
這樣奧秘指的是基督的奧秘，也就是說，因為有耶穌基督和福音的傳揚，外邦人也可以成為同樣身體的後裔和祂應許的受益者。(弗 3：4-6)
當這個奧秘被揭露的時候，同時也是神指定的時間，那個被交託給猶太人的神諭，應該也要指教許多國家的人民。
然後他們就可以領受福音，進入救贖的真理。
The church in the wilderness—the
Israelites—was chosen from amongst
the nations to become the people of
God, a priestly nation, a holy nation
(Ex 19:5), enjoying the privilege of
receiving the oracles of God (Acts
7:38). God set His tabernacle amongst
them to walk in the midst of their
camps (Lev 26:11–12)—to abide with
them and to talk to them (Ex 25:22;
29:43–44). But the Israelite race is not
the ultimate recipient. These oracles
were entrusted to them to pave the
way for all nations to know God.
在曠野中的教會 - 以色列人 - 是從眾國之中揀選出來的，要成為神的子民，要成為一個祭司的國度，要成為聖潔的國度。(出 19：5)
享有領受神諭的特權。(徒 7：38)
神在他們中間設定會幕，就可以在他們的營區中間行走 (利 26：11-12) - 和他們同在，並且和他們說話。(出 25：22；29：43-44)
但是以色列族並不是最終的接受者。
這些神的話，交託給他們，為的就是為了全部國家都可以認識神而鋪路。
Similarly, the biblical true church is a
chosen generation, a royal priesthood,
a holy nation, His own special people
(1 Pet 2:9). Through the Holy Spirit,
God establishes the tabernacle within
the true church, to enrich her life
through His gracious words and to
guide her into the direction willed
by Him. This also illustrates the
responsibility entrusted to the true
church: she is obligated to search
God’s will through the oracles, look
up to His magnificent acts, witness
how He works with her, allow His
glory to fill her, and fulfill her duty to
bring people to Him (Mt 28:18–20).
同樣的道理，聖經的真教會，是一個受揀選的一代，君尊的祭司，聖潔的國度，屬祂自已的特殊子民。(彼前 2：9)
透過聖靈，神在真教會裡面設定會幕，透過恩慈的話語來豐富她的生活，來指引她走在合祂旨意的方向。
這也說明了，交託給真教會的責任：
她有義務要過神的話來尋求神的旨意，查依祂偉大的作為，見証祂是如何為了教會工作，
讓祂的榮耀可以充滿教會，完成她的使命，把人帶到神的面前。(太 28：18-20)
小頁 markvmax@hotmail.com
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