The third section of Numbers: 1. Kadesh to the plains of Moab 2. Generational transition 3. From losing focus to regaining focus

1. 曠野羈旅
《民數記》
第三大段 :
1. 加低斯 到 摩押平原
2. 兩代交替
3. 從迷失到聚焦

2. Session 1
ch.1-10
Session 2
ch.11-19
Session 3
ch.20-25
Session 4
ch.26-36
每次查經章數

3. 曠野險途 — 從埃及記到民數記的篇章與地點配對圖
埃及 西奈山 加底斯 摩押平原
章: 1一13
13一19
19一40 1一10
10一13
13一20
20一22
22一36
1一27
出埃及記 利未記 民數記
旅途停留地點
為奴之家 [救贖] 立約之地 [定向] [迷失] [聚焦]

4. 第三大段 還看新一代 ― 從矌野到平原
20:1—29 人去留影 : 上一代領袖過去 [旅途]I.a.
21:1—35 上主戰記 : 南地、希實本、巴珊 [旅途]
22:1~24:25 巴蘭的詛咒 : 雅各的帳棚可其美 [平原]
25:1—18 什亭的淫亂 : 以神的忌邪為心 [平原]
I.b.
II.a.
II.b.
Ia, Ib, IIa 憑誰的話 ?

5. 米利暗之死
水源爭閙 百姓攻擊
神的吩咐 與 摩西兩度擊石
對摩西和亞倫的判語
20:1—29 人去留影 : 上一代領袖過去
P.
1.
2.
C.
v.1
v.2—5
v.6—11
v.12—13
I.a.
以利亞撒接任大祭司 20:1—29
出使 以東求借道遭拒
再求仍然遭拒 | 被逼繞道
何珥山上宣告亞倫之死
摩西順從吩咐施行交接
v.14—18
v.19—21
v.22—26
v.27—29
P.
1.
2.
C.
不尊上帝為聖 20:1—13
參: 出17:1-17
參: 申 2:4–5

6. 迦南王俘虜以色列人
向主發誓 徹底滅絕
21:1—35 上主戰記 : 南地、希實本、巴珊
i.
ii.
v.1
v.2—3
I.a.
西宏 拒讓道 | 以色列迎擊奪城
曉喻得勝 | 擊殺巴珊王
v.21—31
v.32—35
i.
ii.
戰勝南地迦南人 21:1—3
抱怨．赤焰蛇．望蛇得治
往摩押之路 | 井之歌
v.4—9
v.10—20
仰望銅蛇 21:4—20
i.
ii.
佔領 亞摩利 和 巴珊地 21:4—20
參: 出 14:13, 15:22–25
參: 民 14:39–45
參: 約 3:14–15
參: 申 2:24—26, 3:11, 20:10

7. 序言 : 摩押、米甸同邀巴蘭詛咒以色列
巴蘭初遇上帝 | 禁止赴會
1、2日 22: 1–14
1.
2.
v.2—6
v.7—14
II.a.
3、4日 22:15—35
巴蘭再遇上帝 | 容許前往
天使途中攔阻巴蘭
3. v.15–20
i.
ii.
iii.
v.21—23
v.24—25
v.26—35
驢見天使 (1)
驢見天使 (2)
驢見天使 (3) | 驢子開口、巴蘭開眼
22:1~24:25 巴蘭的詛咒 : 雅各的帳棚可其美
4. v.21—35

8. 摩押王 巴勒迎見 巴蘭
首輪神喻 : 祝福以色列 (1) [神的話]
第2輪神喻 : 祝福以色列 (2) [神的話]
5、6日 22:36 ~ 24:25 詛咒變祝福
5.
6.
7.
22:36—40
22:41~23:12
23:13—26
II.a.
i.
ii.
iii.
23:27~24:9
24:10—19
20—25
祝福以色列 (3)
祝福以色列 (4)
詛咒列國
22:1~24:25 巴蘭的詛咒 : 雅各的帳棚可其美
8. 23:27~25 第3輪神喻 — 預言 [神的靈]

9. 祝福以色列 (1) — [ 繁衍 ]
祝福以色列 (2) — [ 保障 ]
1.
2.
II.a.
22:36 ~ 24:25 3個地點；7段宣告
雅各的帳棚可其美
3a
3b
3c
祝福以色列 (3) — [ 興國 ]
祝福以色列 (4) — [ 王者 ]
— 擊毀 摩押(v.17)、以東(v.18)
3 段詛咒 :
亞瑪力(v.20)、基尼 (v.22—22)、
基提來的船、亞述、希伯 (v.24)
巴末．巴力
毗斯迦山
比珥山

10. 以我的妒忌為他的妒忌
The Zeal of Phinehas — The Alba Bible, 1430

11. 與巴力．毗珥聯合 | 上帝的命令
一名以色列人與米甸女子
非尼哈的矛 | 止息瘟疫
讚譽非尼哈的熱心 | 平安之約
二人的身分 | 西緬的領袖
宣告與米甸人為敵
i.
ii.
iii.
iv.
v.
vi.
v.1—5
v.6
v.7–9
v.10—13
v.14—15
v.16—18
II.a. 25:1—18 什亭的淫亂 : 以神的忌邪為心
*v.4—5
啟 2:14
瑪 2:6
民 1:23, 26:14
民 31:1—11

12. 他們又與巴力‧毗珥連合，
吃了祭死人的物。
他們這樣行，惹耶和華發怒，
就有瘟疫流行在他們中間。
那時，非尼哈起而干預，
瘟疫這才止息。
那就算他為義，
世世代代，直到永遠。
詩 一百零六 : 28—31
Phinehas son of Eleazar, unknown
source

13. Sola Scriptura : 宗教改革的口號 但非改革家發明的觀念
"You have Scripture for a master instead of me;
from there you can learn whatever you would
know." — John Chrysostom
"Let God-inspired Scripture decide between us;
and on whichever side be found doctrines in
harmony with the word of God, in favor of that
side will be cast the vote of truth.”
— Basil of Caesarea
"Among those things which are said openly in
Scripture are to be found all those teachings which
involve faith, the mores of living, and that hope
and charity which we have discussed."
— On Christian Doctrine, Augustine
trans. by D.W. Roberston, Jr.
(New York: Liberal Arts Press, 1958) 11:9.
A statue of Martin Luther,
Wittenberg, Germany.

15. 唯獨聖經
Westminster Confession of Faith (1646)
"The whole counsel of God concerning all things necessary
for His own glory, man's salvation, faith and life, is either
expressly set down in Scripture, or by good and necessary
consequence may be deduced from Scripture: unto which
nothing at any time is to be added, whether by new
revelations of the Spirit, or traditions of men. Nevertheless,
we acknowledge the inward illumination of the Spirit of
God to be necessary for the saving understanding of such
things as are revealed in the Word: and that there are some
circumstances concerning the worship of God, and
government of the Church, common to human actions and
societies, which are to be ordered by the light of nature, and
Christian prudence, according to the general rules of the
Word, which are always to be observed."
Sufficiency, Authority (revelation) , Clarity (perspicuity)

16. 陶恕, A.W. Tozer (1897 – 1963)
宣道會牧師及作家，被譽為「二十世紀的先知」
生於在美國賓夕凡尼亞州的紐堡，
成長於務農家庭，只完成小學。在他
快到18歲生日時，陶恕決志信主，是
家中首位基督徒。其後陶恕竭力追求
，常安靜在室內祈禱敬拜，並博覽聖
經、神學、歷史、哲學與文學等。佈
道家 Leonard Ravenhill 稱讚他:「像
他這樣的人不是學校培養出來的，乃
是聖靈教導的。」他是家中首位基督
徒，在 Church of the Brethren 裡受
浸。雖然沒有正規的神學訓練，陶恕
感到神召他「作傳道」，特別受到 S.
M. Gerow牧師（Locust Street 宣道
會）的鼓勵，於是陶恕就轉往宣道會
聚會。 1919 受邀牧養西維吉尼亞州
一間很小的宣道會, 翌年被按立為宣
道會牧師 。
— “陶恕：渴慕神的僕人”, 胡志偉

17. 引自他臨終前最後一篇文章，“基督在教會的權柄漸失”, 收錄於《受教的心》。
“The Waning Authority of Christ in the Churches”, God Tells The Man Who Cares.
“The present position of Christ in the gospel
churches may be likened to that of a king in a
limited, constitutional monarchy. The king
(sometimes depersonalized by the term "the
Crown") is in such a country no more than a
traditional rallying point, a pleasant symbol of unity
and loyalty much like a flag or a national anthem.
He is lauded, feted and supported, but his real
authority is small. Nominally he is head over all,
but in every crisis someone else makes the
decisions. On formal occasions he appears in his
royal attire to deliver the tame, colorless speech
put into his mouth by the real rulers of the country.
The whole thing may be no more than good-
natured make-believe, but it is rooted in antiquity,
it is a lot of fun and no one wants to give it up. “
1.

18. 引自他臨終前最後一篇文章，“基督在教會的權柄漸失”, 收錄於《受教的心》。
“The Waning Authority of Christ in the Churches”, God Tells The Man Who Cares.
“What we do is this: We accept the Christianity of our group as being
identical with that of Christ and His apostles. The beliefs, the practices, the
ethics, the activities of our group are equated with the Christianity of the
New Testament. Whatever the group thinks or says or does is scriptural,
no questions asked. It is assumed that all our Lord expects of us is that we
busy ourselves with the activities of the group. In so doing we are keeping
the commandments of Christ. … …
What church board consults our Lord's words to decide matters under
discussion? Let anyone reading this who has had experience on a church
board try to recall the times or time when any board member read from the
Scriptures to make a point, or when any chairman suggested that the
brethren should see what instructions the Lord had for them on a
particular question. Board meetings are habitually opened with a formal
prayer or "a season of prayer"; after that the Head of the Church is
respectfully silent while the real rulers take over. Let anyone who denies
this bring forth evidence to refute it. I for one will be glad to hear it.”
2.