总题：民数记结晶读经（一）
God's Desire for All His People to Be Today's Nazarites
壹 人类中间独一的拿细耳人是主耶稣；因此，拿细耳人预表基督在祂的人性里绝对为神活着─约五30，腓二8，参太十一28～30，弗四20～21，约六57：
I. Among the human race, the unique Nazarite is the Lord Jesus; hence, a Nazarite is a type of Christ in His living absolutely for God in His humanity—John 5:30; Phil. 2:8; cf. Matt. 11:28-30; Eph. 4:20-21; John 6:57:
一 主耶稣在祂的人性生活里，一生一世都吃奶油（最丰富的恩典）与蜂蜜（最甘甜的爱）；父这最丰盛的恩典与最甘 甜的爱，使祂能拒绝恶的，拣选父旨意中的善─赛七14～15，太十一25～26，十四22～23，二六39，可一35，路五16。
A. In His human living, the Lord Jesus ate butter (the richest grace) and honey (the sweetest love) all the days of His life; this richest grace and sweetest love of the Father enabled Him to choose the good things of the Father's will and refuse the evil—Isa. 7:14-15; Matt. 11:25-26; 14:22-23; 26:39; Mark 1:35; Luke 5:16.
二 一个人能拣选父的旨意，能有所撇下，能否认己，或者能拣选困难的事，原因乃是他背后有顶大支持的能力，就是享受基督作最丰富的恩典与最甘甜的爱─约一17，罗五17，提后二1，林后五14～15，加二20，罗八37，十二1～2。
B. The reason anyone can choose the Father's will and give up something, deny himself, or choose the difficult thing is that behind him there is the great and reinforcing power of the enjoyment of Christ as the richest grace and the sweetest love—John 1:17; Rom. 5:17; 2 Tim. 2:1; 2 Cor. 5:14-15; Gal. 2:20; Rom. 8:37; 12:1-2.
贰 神渴望祂所有的子民都是拿细耳人；作拿细耳人就是绝对且彻底地成为圣别，分别出来归给神，就是不为着别的事物，只为着神，只为着神的满足─耶稣的见证─民六1～2，诗七三25～26，启一2、9～13，十九10，参民二2：
II. God desires that all His people be Nazarites; to be a Nazarite is to be sanctified, separated, absolutely and ultimately to God, that is, to be for nothing other than God and for nothing other than His satisfaction—the testimony of Jesus—Num. 6:1-2; Psa. 73:25-26; Rev. 1:2, 9-13; 19:10; cf. Num. 2:2:
一 禁绝酒和任何与其来源有关的东西，表征禁绝各种属地的享受和娱乐─六3～4，参诗一〇四15，传十19：
A. Abstaining from wine and anything related to its source signifies abstaining from all kinds of earthly enjoyment and pleasure—6:3-4; cf. Psa. 104:15; Eccl. 10:19:
1 拿细耳人是完全从任何属地的享乐中分别出来─路二46～49，林后六14～七1，雅四4，约壹二15。
1. A Nazarite is altogether separated from anything of earthly pleasures—Luke 2:46-49; 2 Cor. 6:14—7:1; James 4:4; 1 John 2:15.
2 我们必须天天享受基督作我们的新酒（神那使人振奋的生命与令人愉快的爱），好使我们能作奠祭被浇奠给神，使神满足─太九17，歌一2，四10，士九13，提后四6，腓二17。
2. We must enjoy Christ as our new wine (God's invigorating life and cheering love) day by day so that we can be poured out to God as a drink offering for His satisfaction—Matt. 9:17; S. S. 1:2; 4:10; Judg. 9:13; 2 Tim. 4:6; Phil. 2:17.
二 不可剃头，表征不可弃绝主的主权，乃要绝对服从，也要服从神所设立的一切代表权柄─民六5，罗十三1～2上，弗五21、23，六1，来十三17，彼前五5：
B. Not shaving the head signifies not rejecting but being absolutely subject to the headship of the Lord as well as to all deputy authorities appointed by God—Num. 6:5; Rom. 13:1-2a; Eph. 5:21, 23; 6:1; Heb. 13:17; 1 Pet. 5:5:
1 “万有也在祂里面得以维系；祂也是召会身体的头；……使祂可以在万有中居首位”─西一17～18。
1. "All things cohere in Him; and He is the Head of the Body, the church…that He Himself might have the first place in all things"—Col. 1:17-18.
2 “持定元首；本于祂，全身借着节和筋，得了丰富的供应，并结合一起，就以神的增长而长大”─二19。
2. "Holding the Head, out from whom all the Body, being richly supplied and knit together by means of the joints and sinews, grows with the growth of God"—2:19.
3 充满基督，就是充满服从，有服从的灵、地位、气氛和意愿；你若是这样的人，这对你和你的将来都有很大的祝福─腓二8～9，弗五18～21。
3. To be filled with Christ is to be filled with submission, having a submissive spirit, standing, atmosphere, and intention; if you are such a person, there will be a great blessing for you and your future—Phil. 2:8-9; Eph. 5:18-21.
4 在主的作头之下─甚至被置于某人、某事或某环境之下─乃是极大的祝福─三1，四1，六20。
4. It is a great blessing to be under the Lord's headship—even to be under someone, some thing, or some environment—3:1; 4:1; 6:20.
5 在服从里有能力─士十六17。
5. In submission there is power—Judg. 16:17.
三 不因血亲的死受玷污，而一直分别为圣归神，表征拿细耳人胜过天然的情感─民六7：
C. Not being defiled by the death of his blood relatives, but remaining in his separation to be holy to God, signifies that a Nazarite overcomes natural affection—Num. 6:7:
1 神不要我们用天然的爱来爱人，乃要我们以祂作我们的爱来爱人─太十二48～50，腓二21，林前十三4～8、13，提后一7。
1. God does not want us to love with our natural love but with Him as our love—Matt. 12:48-50; Phil. 2:21; 1 Cor. 13:4-8, 13; 2 Tim. 1:7.
2 保罗与巴拿巴之间的难处，是由天然生命连同天然的关系引起的─利二11，徒十五35～39，西四10。
2. The problem between Paul and Barnabas was caused by the natural life with natural relationships—Lev. 2:11; Acts 15:35-39; Col. 4:10.
3 我们需要使自己分别出来，脱离出于我们天然人，连同其天然热心、天然情感、天然力量或天然能力的一切，好使我们凭灵活着，凭灵而行，并凭那灵事奉，为着神独一的见证，在我们灵里凭那灵作一切事─利十1～11，加五25，腓三3，罗一9，八4，亚四6。
3. We need to separate ourselves from everything of our natural man with its natural enthusiasm, natural affection, natural strength, and natural ability so that we may live by the Spirit, walk by the Spirit, and serve by the Spirit, doing everything by the Spirit in our spirit for God's unique testimony—Lev. 10:1-11; Gal. 5:25; Phil. 3:3; Rom. 1:9; 8:4; Zech. 4:6.
四 不可挨近死人，或因身旁有人忽然死了而受玷污，表征拿细耳人是分别出来，脱离死亡的─民六6～9：
D. Not coming near a dead person or not being defiled by the sudden death of one beside him signifies that a Nazarite is separated from death—Num. 6:6-9:
1 在神眼中最可恨的是死─启三4，利十一31。
1. The most hateful thing in the eyes of God is death—Rev. 3:4; Lev. 11:31.
2 在召会生活里，不同种的属灵死亡可能在神子民中间散布，就如野蛮的死（兽的尸体）、温和的死（牲畜的尸体）和狡猾的死（爬物的尸体）─五2，参约壹五16上。
2. Different kinds of spiritual death may spread among God's people in the church life—wild death (the carcasses of beasts), mild death (the carcasses of cattle), or subtle death (the carcasses of creeping things)—5:2; cf. 1 John 5:16a.
3 我们要得救脱离死亡，就必须将我们的心思置于灵，注意我们的灵，顾到我们的灵，并且运用我们的灵─罗八6。
3. In order to be saved from death, we must set our mind on the spirit, paying attention to our spirit, caring for our spirit, and using our spirit—Rom. 8:6.
4 我们要得救脱离死亡，就必须满了“抗死剂”，就是借着操练灵祷告，被基督这赐生命的灵所充满─11节，弗六18。
4. In order to be saved from death, we must be filled with "anti-death, " filled with Christ as the life-giving Spirit by exercising our spirit to pray—v. 11; Eph. 6:18.
5 我们若因某种意料之外的死受了玷污，就需要将自己重新分别给主，有新的奉献，而有新的开始─民六9～14上，参撒上─11，二11。
5. If we are defiled by some unexpected deadness, we need to have a new start with a new consecration by re-separating ourselves to the Lord—Num. 6:9-14a; cf. 1 Sam. 1:11; 2:11.
叁 在圣经里有两个拿细耳人─撒母耳和参孙─的对比：
III. There is a contrast in the Scriptures of two Nazarites—Samuel and Samson:
一 撒母耳是忠信之拿细耳人的积极榜样─撒上一11、28，二28、35，三20，七15：
A. Samuel is a positive pattern of a faithful Nazarite—1 Sam. 1:11, 28; 2:28, 35; 3:20; 7:15:
1 哈拿的祷告乃是回应并说出神的心愿，是人与神行动的合作，为要完成神永远的经纶：
1. Hannah's prayer was an echo, a speaking out, of the heart's desire of God; it was a human cooperation with the divine move for the carrying out of God's eternal economy:
a 神能推动哈拿这在生命线上与祂是一的人；只要神能得着这样一个人，祂在地上就有路。
a. God could motivate Hannah as a person who was one with Him on the line of life; as long as God can gain such a person, He has a way on earth.
b 哈拿的祷告指明，神的行动和祂对哈拿之祷告的答应（一10～17），乃是要产生一个绝对为着成全神愿望的拿细耳人；拿细耳人是完全奉献给神，接受神作头，以神为丈夫，且对属世享乐没有兴趣的人。─引用经文
b. Hannah's prayer indicates that God's move with His answer to Hannah's prayer (1:10-17) was to produce a Nazarite who was absolute for the fulfilling of God's desire; a Nazarite is one who is consecrated to God absolutely, one who takes God as the Head, considering God his Husband, and one who has no interest in the enjoyment of worldly pleasures.
2 撒母耳是一个在地上与神是一的人；撒母耳开始尽职，作为代理的神，代表天上的神在地上治理祂的百姓─七3。
2. Samuel was one with God on earth; he began to minister as the acting God, the representative of the very God in heaven to rule over His people on earth—7:3.
3 在神的命定里，撒母耳是新的祭司和申言者，他的说话转移时代，不是借着革命，乃是借着神圣的启示，带进君王职分：
3. In God's ordination Samuel was a new priest and a prophet, whose speaking changed the age, not through revolution but through divine revelation, to bring in the kingship:
a 撒母耳作拿细耳人供职，绝对奉献给神，使神得以完成祂的经纶，也就是自愿者，顶替了任何正式、形式的事奉神者─一11、28上。
a. Samuel ministered as a Nazarite consecrated to God absolutely for God's fulfillment of His economy, a volunteer to replace any official and formal serving ones of God—1:11, 28a.
b 撒母耳作尊重神、讨神喜悦的祭司供职，顶替陈腐、堕落的祭司职分─二30、35，参士九9、13，申三四7。
b. Samuel ministered as a God-honoring, God-pleasing priest to replace the stale and degraded priesthood—2:30, 35; cf. Judg. 9:9, 13; Deut. 34:7.
c 撒母耳作申言者供职，在耶和华的言语稀少，不常有默示的时候说神的话─撒上三1～10、19～21。
c. Samuel ministered as a prophet to speak the word of God when the word of Jehovah was rare and visions were not widespread—1 Sam. 3:1-10, 19-21.
d 撒母耳作士师供职，在君王职分的实际里，顶替老旧、陈腐之祭司职任对百姓的审断─七15～17。
d. Samuel ministered as a judge in the reality of the kingship to replace the judging of the people by the old and stale priesthood—7:15-17.
e 撒母耳作祷告的人供职，为神的选民祷告，使他们蒙保守在神的道路上，好叫神对祂选民旨意中的愿望得以成就─八6，十二20～25，十五11。
e. Samuel ministered as a man of prayer, praying for God's elect to be kept in the way of God that God's desire of His will in them might be fulfilled—8:6; 12:20-25; 15:11.
4 撒母耳是合乎神心的人─神的心复制在他里面，他是纯洁单一的─参太五8，六22～23，提后二22。
4. Samuel was a man according to God's heart—God's heart was duplicated in him, and he was pure and single—cf. Matt. 5:8; 6:22-23; 2 Tim. 2:22.
5 撒母耳不仅行事、生活并工作是照着神，他的全人和所是也是照着神；他的所是和神的心乃是一；他就是在地上代理的神。
5. Samuel's whole being and person, not just his doing, living, and work were according to God; his being and God's heart were one; he was the acting God on the earth.
6 神的心思就是撒母耳的考量，他没有别的意念或考量。
6. God's mind was Samuel's consideration; he had no other thought or consideration.
7 他完全不为自己寻求什么，也从不想为自己得利─参太十六24，路九23～25。
7. He was altogether not self-seeking; he never sought to gain anything for himself—cf. Matt. 16:24; Luke 9:23-25.
8 他的心只为着神和神的选民，此外别无所顾；他的心是神心的返照（参林后三16～18）；他的生活和工作乃是为着完成一切在神心中的事。─引用经文
8. He had no heart for anything besides God's heart and God's elect; his heart was a reflection of God's heart (cf. 2 Cor. 3:16-18), and his living and working were for the carrying out of whatever was in God's heart.
9 因着撒母耳无心为他的子孙建立国度，神就很容易把国度带进来；因此，撒母耳是转移时代的人。
9. Because Samuel had no heart to build up a kingdom for his descendants, it was easy for God to bring in the kingdom; thus, Samuel was one who turned the age.
10 虽然撒母耳在他那特别的环境中，并不容易为神站住，但他顾到神的权益，并且转移了时代；照着旧约，撒母耳在为着神和神权益的事上，是与摩西并列的─耶十五1。
10. Although it was not easy for Samuel to stand for God in his particular environment, he cared for God's interest and turned the age; according to the Old Testament, Samuel is ranked with Moses in being for God and for God's interest—Jer. 15:1.
二 参孙是拿细耳人的消极榜样─士十三3～5，林前十6：
B. Samson is a negative example of a Nazarite—Judg. 13:3-5; 1 Cor. 10:6:
1 他的出身是由耶和华使者的显现所引进的神迹─士十三3。
1. His origin was a miracle initiated by the appearing of the Angel of Jehovah—Judg. 13:3.
2 参孙在母腹中，就被圣别为拿细耳人─3、5节。
2. Samson was sanctified in his mother's womb to be a Nazarite—vv. 3, 5.
3 他长大时，按着神的定命作了一个洁净、纯洁的人─4～5节。
3. He grew up and was clean and pure according to God's ordination—vv. 4-5.
4 参孙得着神的灵，就是圣别、经纶之灵的加力─25节，十四5～6、19。
4. Samson was empowered by the Spirit of God as the holy, economical Spirit—v. 25; 14:5-6, 19.
5 参孙是在能力之灵里行动，却不在生命之灵里行动的例证；他非常有能力，但在他身上我们看不见任何生命。
5. Samson is an illustration of one who moved in the Spirit of power but not in the Spirit of life; he was very powerful, yet with him we cannot see anything of life.
6 参孙的失败在于不接触神，并放纵肉体的情欲─1节：
6. Samson failed in not contacting God and in indulging in fleshly lusts—v. 1:
a 他不是真心寻找配偶；他接触女人只是要放纵情欲─1～3、10～17节，十六1～20上。
a. He was not genuine in seeking for a spouse; rather, his contacting of women was to indulge his lusts—vv. 1-3, 10-17; 16:1-20a.
b 虽然他得着神的加力，但因着他放纵情欲，就被破坏到极点。
b. Although he had been empowered by God, he was damaged to the uttermost because of his indulgence in lust.
e 最终，耶和华离开他，他的结局悲惨，因为他不知道如何约束他肉体的情欲─参提后二22。
c. Ultimately, Jehovah left him, and he came to a miserable ending because he did not know how to restrain the lust of his flesh—cf. 2 Tim. 2:22.
7 拿细耳人无需神灵的激动（士十四6、19）；反之，拿细耳人需要有一颗心，作神心的返照。─引用经文
7. A Nazarite does not need the Spirit of God rushing upon him (Judg. 14:6, 19); rather, a Nazarite needs a heart that is a reflection of God's heart.