Bible - Numbers. Num 12:1-8
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Passages
Num 12:1 摩西娶了古實女子為妻．米利暗和亞倫、因他所娶的古實女子、就毀謗他、
Num 12:2 說、難道耶和華單與摩西說話、不也與我們說話麼．這話、耶和華聽見了。
Num 12:3 摩西為人極其謙和、勝過世上的眾人。
Num 12:4 耶和華忽然對摩西、亞倫、米利暗說、你們三個人都出來到會幕這裏、他們三個人就出來了。
Num 12:5 耶和華在雲柱中降臨、站在會幕門口、召亞倫和米利暗、二人就出來了。
Num 12:6 耶和華說、你們且聽我的話、你們中間若有先知、我耶和華必在異象中向他顯現、在夢中與他說話。
Num 12:7 我的僕人摩西不是這樣、他是在我全家盡忠的。
Num 12:8 我要與他面對面說話、乃是明說、不用謎語、並且他必見我的形像．你們毀謗我的僕人摩西、為何不懼怕呢。
Num 12:1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
Num 12:2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
Num 12:3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.)
Num 12:4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.
Num 12:5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.
Num 12:6 And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.
Num 12:7 My servant Moses is not so, who is faithful in all mine house.
Num 12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
Remarks
Commentary
C - CMC 民數記第12章逐節註解、禱讀 – 聖經綜合解讀
【民十二1】「摩西娶了古实女子为妻。米利暗和亚伦因他所娶的古实女子就毁谤他，」
这位古实女子可能是西坡拉，可能是摩西来自古实的续弦。「毁谤」阴性单数动词，说明是米利暗领头的。
【民十二2】「说：“难道耶和华单与摩西说话，不也与我们说话吗？”这话耶和华听见了。」
摩西的行政权柄既然可以分散给七十个长老，人就以为属灵的权柄也可以分散。人最喜欢用「真理」或「神的旨意」来掩盖骨子里的喜欢出头、热衷权力，但神的鉴察是没有人可以逃躲得过的，祂让人的无知显露，也对付人的无知。
【民十二3】「（摩西为人极其谦和，胜过世上的众人。）」
「谦和」是在神的事业中担任领导所必需的品格。摩西不是生来谦和的人，这种品格是他在米甸旷野中艰苦训练四十年的结果。只有谦和的人才知道如何服从神，善待下属，同时又是勇敢坚强地进行领导。
【民十二4】「耶和华忽然对摩西、亚伦、米利暗说：“你们三个人都出来，到会幕这里。”他们三个人就出来了。」
摩西没有与毁谤他的人争辩，但神却为他忠心的仆人表白。人保持沉默，而神为他出头，这是何等的美！人所作的是美，神所作的更美，祂为站立在祂面前的人表白，也向无知的人说出祂的心意，不叫人的无知代替了神的心意。
【民十二5】「耶和华在云柱中降临，站在会幕门口，召亚伦和米利暗，二人就出来了。
【民十二6】「耶和华说：“你们且听我的话：你们中间若有先知，我耶和华必在异象中向他显现，在梦中与他说话。」
【民十二7】「我的仆人摩西不是这样；他是在我全家尽忠的。」
【民十二8】「我要与他面对面说话，乃是明说，不用谜语，并且他必见我的形像。你们毁谤我的仆人摩西，为何不惧怕呢？”」
神通常透过「异象」和「异梦」向先知说话；但祂却是直接向摩西说话。「面对面」就是直接地，不经过第三者。神悦纳摩西的绝对忠心，神也悦纳摩西与祂面对面的交通。经过在基博罗哈他瓦的学习，摩西实在是长进了，他可以忍受人的误会与毁谤，不为自己去争辩是非，神却不忍祂的仆人受寃屈，祂主动为祂的仆人作了表白。
F - FHL 民數記註釋
經文：12:1-12:3
摩西娶了古實女子為妻。米利暗和亞倫因他所娶的古實女子就毀謗他，說：「難道耶和華單與摩西說話，不也與我們說話嗎？」這話耶和華聽見了。（摩西為人極其謙和，勝過世上的眾人。）
註釋:
（三）米利暗和亞倫挑戰摩西的領導 12:1-16
◎ 民 12 這章描述的是首領間的嫉妒問題和神處理的法則。在這
章提到米利暗(Miriam)和亞倫(Aaron)嫉妒摩西領袖的地位，選
擇「摩西的婚姻」批評摩西。批判通常只是表面的，癥結是深
藏的。神在此清楚指出他的確會藉著「人」說話，包括亞倫和米
利暗，但摩西與他們不同，摩西是約的中保。
◎ 民 12 提到「領袖間什麼不能做」的功課。米利暗和亞倫本應
盡自己的責任，而不是以這種形式挑戰摩西，與摩西競爭。
◎ 民 12 簡易地從故事分段︰控訴( 12:1-3 )，耶和華的回應(
12:4-10 )，摩西的代求( 12:11-16 )。
1.米利暗和亞倫因為摩西娶古實女子，就毀謗摩西，指責摩西獨
占上帝的啟示 12:1-3
●「古實」：原意是「黑」，指「埃及南部的居民」，包括目前
的「衣索匹亞」。舊約聖經中較常出現的古實是用
SH 3568此處用的是SH 3571這個字 hakkushit
在聖經中僅在此出現過一次。
◎關於「古實人」這個字：
a.可能指後期巴比倫之東的「卡斯人」Cassites。
b.有學者認為最可能的解釋根據 賽 20:3 和 鴻 3:5 ，
認為「古實人」是「衣索匹亞人」。這是一般認為最可能的
解釋。希臘本也同意這個解釋，所以將此譯成「衣索匹亞人
」Ethiopian。
c.根據 哈 3:7 的「古珊」Cushan ( SH 3572 )，認為「
古珊」即「古實」，此地靠近米甸(是摩西到過的地方)。
因此這個解釋認為這女子可能是西坡拉(Zipporah)。
但此處經文並沒有指出這女子就是西坡拉。
◎「古實女子」：許多學者討論這個古實女子是誰，大概可分
為兩類的說法，一就是西坡拉，因為她是米
甸女子，就故意貶抑她叫她做古實女人。第
二種說法就是摩西的妻子西坡拉已死，摩西
另外娶一個古實女子為妻。不管如何，摩西娶
了一個外族女子為妻，成為反對他的理由。
◎ 12:1 的順序應該是「米利暗和亞倫因為摩西娶了古實女子為
妻，就議論摩西說：『他娶了古實女子….』」。
◎若單因西坡拉是外邦人，便有點強辭奪理了，因為摩西娶妻時
神尚未頒下律法聲明不可娶外邦人為妻。但這只是推翻摩西屬
靈權柄的一個藉口，他們真正的動機在 12:2 便暴露無遺了。
◎亞倫和米利暗要求與摩西平等的權力，忽視了上帝把摩西放在
獨特權威的位置上（ 出 4:10-16 ； 申 34:10 ）。
◎從這段經文上文( 民 11 )來看，其他人開始也能領受聖靈同
為首領的事上，可能讓米利暗認為現在是她能仍為弟弟一樣為
國家重要人物的時機，畢竟米利暗在摩西出生時保衛了弟弟摩
西的性命( 出 2 )。分權之事有可能讓米利暗覺得自己受到忽
略，亞倫較沒有影響因為亞倫還是貴為大祭司。另一方面，
米利暗也可能妒忌摩西所娶的古實女子導致自己的地位不如以
往。
◎ 12:1 雖然提及米利暗和亞倫因為摩西的妻子反對摩西，但沒
有說明為何他們要反對摩西，反倒是 12:2 提出對摩西特殊地
位的質疑。後來上帝在 12:6-8 說出來的話也是針對摩西的特
殊地位，因此很可能「地位」才是問題的關鍵，妻子的種族只
是一個藉口罷了。
●「毀謗」：SH 1696「講、說、指揮」。和 12:2,6,8 「說
話」是同一個原文字，共在 民 12 出現五次。
12:1 此處和 12:8 也譯作「毀謗」的部分有「以
說話針對」、「說話反對」之意。至於在
12:2,6,8 則是「與......說話」的意思。
●「毀謗」他：SH 1696，「講論」。原文是陰性單數型態，可
能表示這個閒話是摩西的姊姊米利暗是主要的鼓
吹者。而且 12:1 經文的順序也是米利暗帶頭，
然後才提到亞倫。
● 12:2 開頭使用了複數型式的「說」(SH 559)，也就是「他
們(米利暗和亞倫)說」(這個字合和本未譯出)，但 12:1 是
用陰性單數動詞表達，可見批評婚事的只有米利暗，但對摩
西的領導地位發出疑問則是米利暗和亞倫二人一同批評。
●「與」我們說話：可能是「與....說話」或「藉....說話」。
實際的意義差異不大，上帝的話被轉達出來
就是權威。
●「耶和華聽見了」這個片語完全一模一樣的原文在民數記只
出現三次: 11:1 ; 12:2 ; 21:3 。
◎ 12:2 米利暗和亞倫的提問是一個明知故問的話，他們自己認
為神不單藉著摩西也藉著他們說話，所以他們自看與摩西平等
。事實上，神沒有將他們放在與摩西平等的地位。當年在埃及
年少氣盛的摩西被問的問題：「誰立你作我們的首領和審判官
呢？」( 出 2:14 ))其實也可以問他們。
●「極其」：SH 3966，「極度地」、「非常地」。
●「謙和」：SH 6035，「貧窮的」、「卑微的」、「渺小的」。
七十士譯本用新約形容主耶穌性情的「謙卑」(
太 11:29 ; 太 21:5 ) 同一個字眼來寫「謙和
」。
◎「米利暗」的地位是先知與婦女的領袖 出 15:20-21 ，「亞
倫」的地位是大祭司，都是上帝重要的啟示管道。
◎這樣的質疑在今日的民主社會更是容易被發出：是誰立誰成
為我們之上的領導者的？大家不是生而平等的嗎？在七十個
長老一起受感說話之後，這樣的質疑似乎更是可信。
◎許多人認為 12:3 不太可能是摩西自己這樣記錄自己，因此被
引用來證明摩西五經不是出自摩西的手筆。當然，當時對古作
品這樣的編修並不少見，摩西的著作也可能被後來的文士加上
這句話。
經文：12:4-12:9
耶和華忽然對摩西、亞倫、米利暗說：「你們三個人都出來，到會幕這裡。」他們三個人就出來了。耶和華在雲柱中降臨，站在會幕門口，召亞倫和米利暗，二人就出來了。耶和華說：「你們且聽我的話：你們中間若有先知，我─耶和華必在異象中向他顯現，在夢中與他說話。我的僕人摩西不是這樣；他是在我全家盡忠的。我要與他面對面說話，乃是明說，不用謎語，並且他必見我的形像。你們毀謗我的僕人摩西，為何不懼怕呢？」耶和華就向他們二人發怒而去。
註釋:
2.上帝指出摩西的地位與一般的先知不同，並責備米利暗和亞倫。
12:4-9
●「忽然」：SH 6597，「突然」。顯示出上帝的反應事前並沒
有徵兆。參考 書 10:9 ; 書 11:7 ; 詩 64:4 ;
賽 47:11 。
●「異象」：SH 7459 。這個原文字源自於 SH 4758 (出現在
12:8 的 「明說」)。
◎ 12:6 的意思是上帝會用比較間接的方式啟示以色列中的先知
， 12:7-8 意思是上帝會用較為直接的方式與摩西說話。
●「我的僕人摩西」：舊約聖經中有36次稱呼摩西為「上帝的僕
人」。這個稱號只用在亞伯拉罕 創 26:24
、迦勒 14:24 、約書亞 書 24:29 、大衛
撒下 7:5 等少數幾個人身上。
●在我「全家」：此處應該是指以色列人(參考 何 8:1 )。
●「盡忠」： SH 539 「信實」，指堅定可靠，也可以譯作「相
信」。本處可譯作「可靠」。參考 創 15:6 ;
民 11:12 ; 14:11 ; 20:12 。
●「我要與他面對面說話」：「我要在異象中與他口對口說話」。
●「明說」：SH 7458，原文是「異象」、「景象」。和 12:6
「異象」(SH 7459)幾乎是同一個字。 SH 7458 這
個字的字根是 SH 7200「看見」這個動詞，所以此
處是強調以「視覺」作為啟示的方法。
●「謎語」：SH 2420，「謎語」、「令人困惑的諺語或問題」。
●我的「形像」：SH 4758，「景象」、「景觀」、「外表」。
希臘譯本作「神的榮耀」。這個字在聖經中指
的是「神外在可見的形像」。
◎ 12:8 這本句加深了摩西的獨特性。長老們只有一次特殊的情
況下見到神( 出 24:10 )，百姓從未見過( 申4:12,15 )，但摩
西可以經常直接的接觸神。
●「發怒而去」：這個片語在五經中僅出現以下 出 4:14 ;
民 11:10 ; 民 12:9 (本處); 民 25:3 ;
民 32:10,13 ; 申 29:27
◎我們的確不知道上帝為什麼選摩西，但上帝就是選了摩西，而
在 12:6-8 上帝似乎認為亞倫和米利暗應該看得出摩西的獨特
，所以上帝對他們發怒。但是在這過程中，摩西並沒有出面為
自己辯駁什麼。
◎「上帝給的權柄」，是一個值得我們去思考的問題。到底某個
人是不是上帝的代言人，擁有權柄讓我們必須順服？或許我們
自己可以分辨自己是不是擁有權柄（上帝有沒有呼召，自己知
道），而對於別人宣稱擁有的權柄，我們可以尊重，如果不是
違背聖經，我們也可以順服。但自己倒不必去爭取權柄，如果
權柄來自神，他會自己幫我們爭取。
J - John Calvin
1. And Miriam and Aaron spoke against Moses. This relation is especially worthy of observation for many reasons. If Aaron and Miriam had always quietly and cordially supported the honor of their brother, and had not been carried away by perverse and ungodly jealousy, their harmony, however holy it was, would have been perverted by the injustice of many, and alleged against them as a deceitful and insidious conspiracy. It came to pass, then, in the wonderful providence of God, that his own brother and sister set on foot a contention with respect to the supremacy, and endeavored to degrade Moses from the position in which God had placed him: for thus all suspicion of family favor was removed, and it was clearly shown that Moses, being opposed by his own belongings, was sustained by the power of God alone. At the same time it may be perceived how natural is ambition to the minds of almost all men, and also how blind and furious is the lust of dominion. Aaron and Miriam contend with their own brother for the supremacy; and yet they had received the most abundant proofs, that lie, whom they desire to overthrow, had been elevated by the hand of God, and was thus maintained in his position. For Moses had arrogated nothing to himself; and, therefore, it was not allowable that man should attempt to undermine the dignity of that high office, which God had conferred upon him. Besides, God had ennobled their own house and name in the person of Moses, and out of favor to him they had also been endued with peculiar gifts of their own. For by what right had Miriam obtained the gift of prophecy, except for the fuller ratification of her brother's power? But the arrogance and ingratitude of Aaron was still more disgraceful. He had been by his brother associated with himself: Moses had allowed the high-priesthood to be transferred to him and his descendants, and rims had placed his own in subjection to them. What, then, was there for Aaron to begrudge his brother; when so exalted a dignity was vested in his own sons, whilst all the race of Moses was degraded? Still he was so blinded as to deem the honor of his brother a reproach to himself; at any rate, he could not endure to be second to him in dignity, although he was his superior in right of the priesthood. By this example, then, we are taught how anxiously we should beware of so baneful a plague (as ambition). The wicked brother [38] in the tragic Poet says: --
"For, if injustice must at all be done, Tis best to do it for dominion;"
that, under this pretext, he might through treachery and murder proceed against his own blood with impunity. Now, although we all hold this sentiment in detestation, still it plainly shows that, when the lust for rule takes possession of men's hearts, not only do they abandon the love of justice, but that humanity becomes altogether extinct in them, since brothers thus contend with each other, and rage, as it were, against their own bowels. Indeed it is astonishing that, when this vice has been so often and so severely condemned in the opinion of all ages, the human race has not been ever freed from it; nay, that the Church of God has always been infested by this disease, than which none is worse: for ambition has been, and still is, the mother of all errors, of all disturbances and sects. Since Aaron and his sister were infected by it, how easily may it overspread the multitude! But I now proceed to examine the words.
Miriam is here put before Aaron, not by way of honorable distinction, but because she stirred up the strife, and persuaded her brother to take her side; for the ambition of the female sex is wonderful; and often have women, more high-spirited than men, been the instigators not merely of squabbles, but of mighty wars, so that great cities and countries have been shaken by their violent conduct. Still. however, this does not diminish the guilt of Aaron, who, at the instance of his foolish sister, engaged in an unjust and wicked contest with his brother, and even declared himself an enemy to God's grace. Further, because they were unable to allege any grounds, upon which Moses in himself was not far their superior, they seek to bring disgrace upon him on account of his wife; as if in half of himself he was inferior to them, because he had married a woman who was not of their own race, but a foreigner. They, therefore, cast ignominious aspersions upon him in the person of his wife, as if it were not at all becoming that he should be accounted the prince and head of the people, since his wife, and the companion of his bed, was a Gentile woman. I do not by any means agree with those who think that she was any other than Zipporah, [39] since we hear nothing of the death of Zipporah, nay, she had been brought back by Jethro, her father, only a little while before the delivery of the Law; whilst it is too absurd to charge the holy Prophet with the reproach of polygamy. Besides, as an octogenarian, he would have been but little suited for a second marriage. Again, how would such a marriage have been practicable in the desert? It is, therefore, sufficiently clear that they refer to Zipporah, who is called an Ethiopian woman, because the Scripture comprehends the Midianites under this name: although I have no doubt but that they maliciously selected this name, for the purpose of awakening greater odium against Moses. I designedly forbear from adducing the frivolous glosses in which some indulge. [40] Moses, however, acknowledges that it [41] was not accorded to him to have a wife of the holy race of Abraham.
2. And they said, Hath the Lord indeed spoken only by Moses? They pride themselves on their gift of prophecy, which ought rather to have schooled them to humility. But such is the natural depravity of men, not only to abuse the gifts of God unto contempt of their brethren, but so to magnify them by their ungodly and sacrilegious boasting, as to obscure the glory of their Author. Miriam and Aaron had received the spirit of prophecy, in order that the grace of God might shine forth in them; but from thence they raise up clouds to throw darkness upon the light, which was far brighter in Moses. They boast themselves to be prophets; why, then, do they not consider that there was no ground for glorying in this, inasmuch as that, which had been gratuitously bestowed upon them by God, was not their own? Again, why do they not correctly estimate their own insignificance in comparison with the excellency of Moses, so as, by willingly yielding to him, to show that they set at its proper value what God had respectively conferred upon them? Lest, then, the knowledge of those graces which God has intrusted to us, should puff us up with pride and presumption, let us remember that the more each of us has received, the greater obligations are we under to God and our brethren; and let us also reflect how much is wanting, in us, and how much, too, God has conferred on others, so as to prefer to ourselves those whom God has designed to honor.
3. Now the man Moses was very meek. This parenthesis is inserted, in order that we might perceive that God was not moved by any complaint of Moses, to be so greatly wroth with Aaron and Miriam. It is said that "the Lord heard," that is to say, to undertake the cause in His character of Judge: and it is now added, that He spontaneously summoned the criminals to His tribunal, though no accuser requested that justice should be done him. For this is the, tendency of the eulogium of his meekness, as if Moses had said that he submitted in silence to the wrong, because, in his meekness, he imposed patience on himself. Moreover, he, does not praise his own Virtue for the sake of boasting, but in order to exhort us by his example, and, if it should be our lot to be treated with indignity, quietly and calmly to wait for the judgment of God. For whence does it come that, when any one has injured us, our indignation carries away our feelings in all directions, and our pain boils up without measure, except because we do not think that our ills are regarded by God until we have made loud and boisterous complaints? This passage, then, teaches us that although the good and gentle refrain from reproaches and accusations, God nevertheless keeps watch for them, and, whilst they are silent, the wickedness of the ungodly cries out to, and is heard by, God. Again, the silence of long-suffering itself is more effectual before God than any cries, however loud. But if God does not immediately proceed to execute vengeance, we must bear in mind what is written elsewhere, that the blood of Abel cried out after his death, that the murder which Cain had committed might not be unpunished. (Genesis 4:10.)
4. Come out ye three unto the tabernacle. God calls Aaron and Miriam to the tabernacle, that the very sanctity of the place may cast down their haughtiness; for forgetfulness of God had overspread their minds, when they began to be so insolent before men. They are, therefore, brought back to the presence of God, from which all their senses had turned away, in order that they at length might learn to revere Moses, whose cause is upheld by God. God commands them to "hear His words," because they would never have dared to murmur against Moses if they had reflected on the account they would have to give. God, therefore, claims their attention, that they may learn to recollect themselves, and to awaken from the senselessness of their presumption. Moreover, they are separated from Moses, that they may confess their inferiority, and be ashamed of their temerity in daring to compare themselves with him.
6. If there be a prophet among you. He makes mention of two methods by which the will of God was wont to be revealed to the prophets, viz., visions and dreams. He does not, however, here use the word chzvn chazon, [42] which signifies a prophecy as well as a vision, but mr'h, marah, expressive of some visible appearance, which confirms and ratifies the truth of His word (oraculi) to the eyes and all the senses. Thus has God often appeared to His servants, so that His majesty might be inscribed upon His addresses to them. Before the giving of the Law such visions were frequently vouchsafed to the Patriarchs; whilst sometimes they were instructed by dreams. Thus Joel, when he promises that under the kingdom of Christ there shall be a complete fullness of all revelations, also enumerates these two forms of them,
"Your sons (he says) and your daughters shall prophesy: your old men shall dream dreams, your young men shall see visions." (Joel 2:28.)
But we know that the prophets described the kingdom of Christ under the likeness of their own times: when, therefore, God sets forth these two ordinary modes of revelation, he withdraws Moses from the condition of others, as if to exalt him by a special privilege. Now, since Aaron and Miriam were not superior to others, they were thus reminded that they were far behind Moses in rank. With this view he is said to be "faithful in all God's house;" in quoting which passage in order to prove his inferiority to Christ, the Apostle says he was a servant, and a member of the Church, whereas Christ was its Lord and builder, or creator. (Hebrews 3:2-6.) But the difference between them is more clearly specified immediately afterwards, viz., that God speaks to him "mouth to mouth," by which expression, as I have said elsewhere, [43] more intimate and familiar communication is denoted. Still God does not thus deprive the prophets of anything which is requisite for the discharge of their office; but merely establishes Moses as the chief of them all. It is true, indeed, that the Patriarchs are so ranked, as Abraham was called a prophet by the mouth of God, (Genesis 20:7;) and the Prophet thus names him together with Isaac and Jacob in Psalm 105:15; but still God at the same time includes the whole dispensation, which He afterwards chose to employ under the Law; and so prefers Moses to all who were hereafter to arise.
Further, the word vision is used in a different sense from that which it had just above; for God, distinguishing Moses from others, says that He speaks with him in vision, [44] which it would be absurd to explain as meaning an ordinary or common vision. It therefore here signifies actual sight, [45] which He contrasts with "dark speeches (aenigmata) and similitude," which word is equivalent to a representation (figura,) if the negative be referred to both. For there are some who take similitude for a lively and express image; as if God should assert that He reveals His face to Moses; and therefore read the clause adversatively, as I have given it in the margin. But the former reading is the most natural.
I have elsewhere treated of dreams and visions. It will then be sufficient to give the sum in one word, namely, that they were seals for the confirmation of prophecies; so that the Prophets, as if sent from heaven, might with full confidence declare themselves to be God's lawful interpreters. For visions had their own peculiar marks, to distinguish them from phantoms and false imaginations; and dreams also were accompanied by their signs, in order to remove all doubt of their authenticity. The prophets, therefore, were fully conscious of their vocation, so that nothing was wanting to the assurance of faith. Meanwhile, the false prophets dressed themselves up in these masks to deceive. Thus Jeremiah, in refutation of their ungodly pretences, says,
"The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat, saith the Lord?" (Jeremiah 23:28.)
M - Matthew Henry
Ceremonial purification
After the laws concerning clean and unclean food, come the laws concerning clean and unclean persons. Man imparts his depraved nature to his offspring, so that, excepting as the atonement of Christ and the sanctification of the Spirit prevent, the original blessing, "Increase and multiply," Ge 1:28, is become to the fallen race a direful curse, and communicates sin and misery. Let those women who have received mercy from God in child-bearing, with all thankfulness own God's goodness to them; and this shall please the Lord better than sacrifices.
Sermon
G - GCCI - 權柄與順服—權柄的重要
2016年GCCI牧養同工訓練會 權柄與順服(一) ——權柄的重要 講員:陳嘉正實習主任牧師 2016年1月30日 �• 你是否有權柄? • 你是否是權柄人物? �創世記1:28 上帝就賜福給他們, 又對他們說:「要生 養眾多,遍滿地面, 治理這地,也要管理 海裏的魚、空中的鳥 ,和地上各樣行動的 活物。」 �一、權柄的定義 「權柄」: (exousia),Power to act, Authority。 「權柄」: 擁有權力,和合法的行使權力。權柄行使 的範圍,或行使權柄者。 「權柄」:賦予一個人,擁有能力,或行事能力的 正當性。 �以弗所書3:10 「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。」 以弗所書6:12 「因我們並不是與屬血氣的爭戰,乃是與那 些執政的、掌權的、管轄這幽暗世界的,以 及天空屬靈氣的惡魔爭戰。」 �• 神在教會中有一個目的,就是要藉著教會在 宇宙中彰顯神的權柄。 • 教會在牧養上和推行任何事工上,都必須有 人運用權柄來執行。 • 我們可以從教會中服事的配搭中看見神的權 柄。 �二、權柄的來源 羅馬書13:1-7「1在上有權柄的,人人當順服他,因為沒有權柄不是 出於神的。凡掌權的都是神所命的。2所以,抗拒掌權的就是抗拒神 的命;抗拒的必自取刑罰。3作官的原不是叫行善的懼怕,乃是叫作 惡的懼怕。你願意不懼怕掌權的嗎?你只要行善,就可得他的稱讚 ;4因為他是神的用人,是與你有益的。你若作惡,卻當懼怕,因為 他不是空空地佩劍;他是神的用人,是伸冤的,刑罰那作惡的。5所 以,你們必須順服,不但是因為刑罰,也是因為良心。6你們納糧, 也為這個緣故;因他們是神的差役,常常特管這事。7凡人所當得的 ,就給他。當得糧的,給他納糧;當得稅的,給他上稅;當懼怕的 ,懼怕他;當恭敬的,恭敬他。」 • 權柄是屬於神,出於神,是神所賜的。權柄不是自取 的,凡掌權的都是神所命的。 �詩篇103:19 「 耶和華在天上立定寶座; 祂的權柄(原文 是國)統管萬有。」 �三、神權柄的原則 希伯來書1:3 「祂是上帝榮耀所發的光輝,是上帝本體的真像, 常用他權能的命令托住萬有。祂洗淨了人的罪, 就坐在高天至大者的右邊。」 • 神的權柄就代表神自己,神的能力是代表神的作 為。 • 得罪神的權柄就不容易得赦免,因為得罪權柄就 是得罪神自己。 • 世界上所有權柄都是神所安排的,神的權柄是宇 宙中最大的東西,一切都不能勝過神的權柄。 �四、撒旦背叛的原則 以賽亞書14:12-14「12明亮之星,早晨之子啊,你何竟從天 墜落?你這攻敗列國的何竟被砍倒在地上?13你心裏曾說 :我要升到天上;我要高舉我的寶座在上帝眾星以上;我 要坐在聚會的山上,在北方的極處。14我要升到高雲之上 ;我要與至上者同等。」 • 背叛神乃是撒旦墮落的原因。 • 撒旦想設立他的座位在神的寶座以上,而干犯了 的神的權柄,所以撒旦的原則就是自高。 • 罪惡的產生,不是撒旦墮落的原因,乃是因撒旦 背叛權柄被神定罪,才產生了罪惡 。 �• 我們要事奉神,絕不能干犯神的權柄, 因為這是撒旦的原則。 • 我們不能按著撒旦的原則來傳講福音。 • 我們必須除去撒旦的原則,順服神的權 柄,才能事奉神。 �馬太福音6:13 「不叫我們遇見試探;救我們脫離凶惡( 或譯:脫離惡者)。因為國度、權柄、 榮耀,全是你的, 直到永遠。阿們 」 「試探」:撒旦的工作 「惡者」:撒旦 �• 宇宙有兩個原則,一個是神權柄的原 則,一個是撒旦背叛的原則。 • 事奉神的人,絕對不能憑著撒旦的原 則來事奉神。 • 撒旦不怕我們傳講基督的道,而是怕 我們順服耶穌基督的權柄。 �五、權柄的順服 撒母耳記上15:22-23「22撒母耳說: 耶和華喜悅燔 祭和平安祭,豈如喜悅人聽從他的話呢?聽命勝於 獻祭;順從勝於公羊的脂油。23悖逆的罪與行邪術 的罪相等; 頑梗的罪與拜虛神和偶像的罪相同。 你 既厭棄耶和華的命令,耶和華也厭棄你作王。」 神對人最大的要求不是獻祭,不是奉獻,不 是背十字架,也不是犧牲捨己,而是「順服 」。悖逆的罪與行邪術的罪相等, 頑梗的罪 與拜虛神和偶像的罪相同。 �馬太福音26:62-64 62大祭司就站起來,對耶穌說:「你甚麼都不回 答嗎?這些人作見證告你的是甚麼呢?」63耶穌 卻不言語。大祭司對他說:「我指著永生神叫你 起誓告訴我們,你是神的兒子基督不是?」64耶 穌對他說:「你說的是。然而,我告訴你們,後 來你們要看見人子坐在那權能者的右邊,駕著天 上的雲降臨。」 �保羅在大馬色的路 上遇見了耶穌 保羅遇見亞拿尼亞 �羅馬書13:1-2 「1在上有權柄的,人人當順服他,因為沒有權 柄不是出於神的。凡掌權的都是神所命的。2所 以,抗拒掌權的就是抗拒神的命;抗拒的必自 取刑罰。」 �基督徒要順服屬靈的領袖: 哥林多前書16:16 「我勸你們順服這樣的人,並一切同工同勞的人。」 希伯來書13:17 「你們要依從那些引導你們的,且要順服;因他們為 你們的靈魂時刻警醒,好像那將來交帳的人。你們 要使他們交的時候有快樂,不致憂愁;若憂愁就與 你們無益了。 」 �順服在上管理權柄的原因:「因為沒有權 柄不是出於神的。凡掌權的都是神所命的」 抗拒掌權者的結果:「就是抗拒神的命; 抗拒的必自取刑罰。」 �• 教會需要權柄,才能使 神所托負的聖工得以推 動。 • 教會也要藉著權柄,才 能使組織架構及制度得 以落實。 • 權柄不是用來管束人, 乃是要服事人。 �哥林多後書10:8,13:10 「主賜給我們權柄,是要造就你們,並不是 要敗壞你們;我就是為這權柄稍微誇口,也 不至於慚愧。」「所以,我不在你們那裏的 時候,把這話寫給你們,好叫我見你們的時 候,不用照主所給我的權柄嚴厲地待你們。 這權柄原是為造就人,並不是為敗壞人。」 �討論題目: 1. 在本堂課裡,我學習到了什麽?對我最有 影響的是什麽? 2. 基於以上對我的影響,求神幫助我,我將 採取什麽步驟,可以應用在服事或生活中? �2016年GCCI牧養同工訓練會 權柄與順服(二) ——舊約中背叛的例子 林光信 區牧 2016年1月30日 �課程目的: 1了解不順服權柄的表現 2了解不順服權柄的原因 3學習如何正確對待權柄 �一.亞當、夏娃的例子: 【創2:16-17】16耶和華神吩咐他說:“園中各樣樹上的果子,你可以 隨意吃,17只是分別善惡樹上的果子,你不可吃,因為你吃的日子必 定死。” 【創3:1-6】1耶和華神所造的,惟有蛇比田野一切的活物更狡猾。蛇 對女人說:“神豈是真說不許你們吃園中所有樹上的果子嗎?”2女 人對蛇說:“園中樹上的果子,我們可以吃;3惟有園當中那棵樹上 的果子,神曾說:‘你們不可吃,也不可摸,免得你們死。’”4蛇 對女人說:“你們不一定死,5因為神知道,你們吃的日子眼睛就明 亮了,你們便如神能知道善惡。”6于是,女人見那棵樹的果子好作 食物,也悅人的眼目,且是可喜愛的,能使人有智慧,就摘下果子 來吃了;又給她丈夫,她丈夫也吃了。 �1亞當、夏娃背叛權柄的表現: ◆神規定不能吃分別善惡樹上的果子,就是要人知道順服神的權 柄。 ◆亞當夏娃沒有遵行神的話,背叛神的直接權柄。 2亞當、夏娃背叛權柄的原因: ◆撒旦的誘惑——懷疑權柄的美善;淡化背叛權柄的后果 “撒旦的本質就是背叛權柄!” 【羅13:3b-4】 你愿意不懼怕掌權的嗎?你只要行善,就可得他 的稱贊,4因為他是神的用人,是與你有益的 。 ◆肉體、眼目的情欲和今生的驕傲 ◆沒有權柄意識——“自己決定,不需要問神” �二.亞倫、米利暗的例子: 【民12:1-15】1摩西娶了古實女子為妻。米利暗和亞倫因他所娶的古 實女子,就毀謗他,2說:“難道耶和華單與摩西說話,不也與我們 說話嗎?”這話耶和華聽見了。3摩西為人極其謙和,勝過世上的眾 人。 4耶和華忽然對摩西、亞倫、米利暗說:“你們三個人都出來到會幕 這里。”他們三個人就出來了。5耶和華在云柱中降臨,站在會幕門 口,召亞倫和米利暗,二人就出來了。6耶和華說:“你們且聽我的 話:你們中間若有先知,我耶和華必在異象中向他顯現,在夢中與他 說話。7我的仆人摩西不是這樣,他是在我全家盡忠的。8我要與他面 對面說話,乃是明說,不用謎語,并且他必見我的形像。你們毀謗我 的仆人摩西,為何不懼怕呢?”9耶和華就向他們二人發怒而去。 10云 彩從會幕上挪開了。不料,米利暗長了大麻瘋,有雪那樣白。 �亞倫一看米利暗長了大麻瘋,11就對摩西說:“我主啊,求你不要因 我們愚昧犯罪,便將這罪加在我們身上。12求你不要使她像那出母腹、 肉已半爛的死胎。”13于是摩西哀求耶和華說:“神啊,求你醫治 她!”14耶和華對摩西說:“她父親若吐唾沫在她臉上,她豈不蒙羞 七天嗎?現在要把她在營外關鎖七天,然后才可以領她進來。”15于 是米利暗關鎖在營外七天。百姓沒有行路,直等到把米利暗領進來。 �1亞倫、米利暗背叛權柄的表現: ◆神在社會、家庭、教會等各個領域,設立人作為祂的委派權柄。 ◆亞倫、米利暗在言語上毀謗摩西,背叛神所設立的委派權柄。 2亞倫、米利暗背叛權柄的原因: ◆以自己的標準辨別善惡:“我覺得他不夠好,我覺得他錯了。” ◆驕傲:“他會的我也會、他做的我也能做,我比他做的更好。” ◆委派權柄會犯錯誤,但判斷/管教/替代他的權柄在于神! �三.閃、含、雅弗的例子: 【創9:20-27】20挪亞作起農夫來,栽了一個葡萄園。21他喝了園中的 酒便醉了,在帳棚里赤著身子。22迦南的父親含,看見他父親赤身, 就到外邊告訴他兩個弟兄。23于是閃和雅弗拿件衣服搭在肩上,倒 退著進去,給他父親蓋上,他們背著臉就看不見父親的赤身。24挪 亞醒了酒,知道小兒子向他所作的事,25就說:“迦南當受咒詛, 必給他弟兄作奴仆的奴仆。”26又說:“耶和華閃的神是應當稱頌 的,愿迦南作閃的奴仆。27愿神使雅弗擴張,使他住在閃的帳棚里, 又愿迦南作他的奴仆。” �◆當委派權柄軟弱的時候,要用合神心意的方式提醒/遮蓋/幫助他, 而不是宣揚他的軟弱,批評、論斷、頂撞他。 ◆藐視神所設立的委派權柄,就是藐視設立權柄的神; 敬重神所設立的委派權柄,就是敬重設立權柄的神! 【羅13:1-7】1在上有權柄的,人人當順服他,因為沒有權柄不是出于 神的,凡掌權的都是神所命的。2所以抗拒掌權的,就是抗拒神的命; 抗拒的必自取刑罰。3作官的原不是叫行善的懼怕,乃是叫作惡的懼 怕。你愿意不懼怕掌權的嗎?你只要行善,就可得他的稱贊,4因為 他是神的用人,是與你有益的。你若作惡,卻當懼怕,因為他不是空 空地佩劍。他是神的用人,是伸冤的,刑罰那作惡的。5所以你們必 須順服,不但是因為刑罰,也是因為良心。......7凡人所當得的,就 給他;當得糧的,給他納糧;當得稅的,給他上稅;當懼怕的,懼怕 他;當恭敬的,恭敬他。 �討論問題: 1.什麼是順服神的直接權柄?你在順服神的直接權柄上最常遇到的 困難是什麼?2016年有怎樣的改進計劃? 2.你的生命中有哪些神設立的委派權柄?(教會、國家、家庭、職 場/學校......)哪些你順服的比較好的,哪些你順服起來比較困 難?為什麼?2016年有怎樣的改進計劃? 3.這一堂課中,你還學習到哪些對你有幫助的內容? �2016年GCCI牧養同工訓練會 權柄與順服(三) ——大衛與耶穌對權柄的認識 講員:蘇揀選實習區牧 2016年1月30日 �是非判斷: 是/非 1、掃羅王是懂得運用權柄的好榜樣。 是/非 2、大衛寧可遲延作王,也不願意背叛。 是/非 3、奉獻能遮蓋背叛的罪。 是/非 4、順服權柄不是順服那個人,乃是順服他身 上的膏油。 是/非 5、唯有順服權柄的人才能作權柄。 是/非 6、順服的心是作權柄的主要關鍵。 �撒上24:1-6, 26:9-11; 撒下1:14; 撒上24:1 掃羅追趕非利士人回來,有人告訴他說:「大衛在隱 基底的曠野。」 撒上24:2掃羅就從以色列人中挑選三千精兵,率領他們往野羊的 盤石去,尋索大衛和跟隨他的人。 撒上24:3到了路旁的羊圈,在那裡有洞,掃羅進去大解。大衛和 跟隨他的人正藏在洞裡的深處。 撒上24:4跟隨的人對大衛說:「耶和華曾應許你說:『我要將你 的仇敵交在你手裡,你可以任意待他。』如今時候到了!」 大衛就起來,悄悄的割下掃羅外袍的衣襟。 撒上24:5隨後大衛心中自責,因為割下掃羅的衣襟; �撒上24:6對跟隨他的人說:「我的主乃是耶和華的受膏者,我 在耶和華面前萬不敢伸手害他,因他是耶和華的受膏者。」 撒上26:9 大衛對亞比篩說:「不可害死他。有誰伸手害耶和華 的受膏者而無罪呢?」 撒上26:10大衛又說:「我指著永生的耶和華起誓,他或被耶 和華擊打,或是死期到了,或是出戰陣亡; 撒上26:11我在耶和華面前,萬不敢伸手害耶和華的受膏者。現 在你可以將他頭旁的槍和水瓶拿來,我們就走。」 撒下1:14 大衛說:「你伸手殺害耶和華的受膏者,怎麼不畏懼 呢?」 �•大衛與掃羅的故事 �屬靈原則: • 從大衛身上,使我們知道順服權柄不是順服某 一個人,而是順服神的受膏者。 • 我們要正確地運用權柄,必先學習順服權柄。 • 神的旨意,高過王位(權利)的誘惑。 �是非判斷: 是/非 7、神高舉謙卑的人,這是神的原則。 是/非 8、耶穌藉苦難學習順服(參來5:8) 是/非 9、神拯救你,所以你能順服祂的旨意。 是/非 10、我們若順服神的旨意,就必得冠冕為 賞賜。 �腓2:5-11; 來5:7-9 腓2:5 你們當以基督耶穌的心為心: 腓2:6 祂本有神的形像,不以自己與神同等為強奪的; 腓2:7 反倒虛己,取了奴僕的形像,成為人的樣式; 腓2:8 既有人的樣子,就自己卑微,存心順服,以至於死, 且死在十字架上。 腓2:9 所以,神將祂升為至高,又賜給祂超乎萬名之上的名, 腓2:10 叫一切在天上的、地上的,和地底下的,因耶穌的名 無不屈膝, 腓2:11 無不口稱「耶穌基督為主」,使榮耀歸與父神。 �來5:7基督在肉體的時候,既 大聲哀哭,流淚禱告,懇 求那能救祂免死的主,就 因祂的虔誠蒙了應允。 來5:8祂雖然為兒子,還是因 所受的苦難學了順從。 來5:9祂既得以完全,就為凡 順從祂的人成了永遠得救 的根源。 �• 耶穌基督的榜樣 約旦河邊 馬太福音3:15耶穌回答說:你暫且許我。因為我 們理當這樣盡諸般的義。〔或作禮〕於是約翰 許了他。 �客西馬尼園 馬太福音26:39,祂就稍往前走 ,俯伏在地,禱告說:我父 阿,倘若可行,求袮叫這杯 離開我。然而不要照我的意 思,只要照袮的意思。 馬太福音26:53-54,你想,我 不能求我父現在為我差遣十 二營多天使來麼?若是這樣 ,經上所說,事情必須如此 的話怎麼應驗呢? �十字架上 路加福音23:34,當下耶 穌說:「父啊!赦免 他們;因為他們所作 的,他們不曉得。」 約翰福音19:30,耶穌嘗 (原文作受)了那醋 ,就說:「成了!」 便低下頭,將靈魂交 付神了。 �屬靈原則: • 神的原則,因基督順服至死,所以神將祂升 為至高。 • 凡謙卑自己的,神就使他升高。順服是耶穌 基督開始的。 • 凡接受基督的人,也接受了順服的原則,因 為神拯救我們,使我們順服祂的旨意。 �問題討論: • 正如大衛一樣,我知道順服權柄不是順服那個人,而是順 服他身上的膏油,以往我最難順服的權柄是: ______ 我的配偶 _______我的牧師 _______我的上司 _______其他 • 我決定順服遵行主的道,我與上述之人的關係,將採以下 的步驟: 1)_______________________________________ 2)_______________________________________ 3)_______________________________________ �2016年GCCI牧養同工訓練會 權柄與順服(四) ——如何活出委派權柄的生命 講員:陳腓利主任牧師 2016年1月30日 �七項有關委派權柄的重要原則: (一)作神委派權柄的人必須學會不為自己 爭取得權柄 (二)權柄的委派必須是神藉由教會共同的 選擇 (三)人不能傷害一個人的權柄以圖建立自 己的權柄 (四)在神面前我們都沒有權柄,因此委派 的權柄在神和人面前都應該柔和謙卑 �(五)神所設立的權柄不需要靠自我來支撐 (六)神所設立的權柄能夠容忍人的激怒 (七)一個最懂得順服的人才是一個最有資 格掌權的人 �一、主耶穌對有關權柄的教導 �馬可福音10:35-45 35西庇太的兒子雅各、約翰進前來,對耶穌說:「夫子,我們無論求你甚麼, 願你給我們作。」36耶穌說:「要我給你們作甚麼?」37他們說:「賜我們在 你的榮耀裡,一個坐在你右邊,一個坐在你左邊。」38耶穌說:「你們不知 道所求的是甚麼,我所喝的杯,你們能喝麼?我所受的洗,你們能受麼?」 39他們說:「我們能。」耶穌說:「我所喝的杯,你們也要喝;我所受的洗, 你們也要受;40只是坐在我的左右,不是我可以賜的,乃是為誰預備的,就 賜給誰。」41那十個門徒聽見,就惱怒雅各、約翰。42耶穌叫他們來,對他們 說:「你們知道,外邦人有尊為君王的,治理他們,有大臣操權管束他們。 43只是在你們中間,不是這樣。你們中間,誰願為大,就必作你們的傭人;44 在你們中間,誰願為首,就必作眾人的僕人。45因為人子來,並不是要受人 的服事,乃是要服事人,並且要捨命作多人的贖價。」 �1.坐在主的左右邊是什么意思? (1) (2) 2.什麼是主所喝的杯?主所受的洗? 3.屬靈的權柄與屬世的權柄完全不同 �二、委派的權柄必須使自己分別為聖 �約翰福音17:16-19 16他們不屬世界,正如我不屬世界一樣。 17求你用真理使他們成聖;你的道就是 真理。18你怎樣差我到世上,我也照樣 差他們到世上。 19我為他們的緣故,自 己分別為聖,叫他們也因真理成聖。 �“分別為聖”是什麼意思? “聖潔”的反面是“犯罪” “分別為聖”的反面是俗 �羅馬書6:13 也不要將你們的肢體獻給罪作不義的器具;倒要像 從死裡復活的人,將自己獻給神,並將肢體作義的 器具獻給神。 羅馬書12:1-2 所以弟兄們,我以神的慈悲勸你們,將身體獻上, 當作活祭,是聖潔的,是神所喜悅的;你們如此事 奉乃是理所當然的。不要效法這個世界,只要心意 更新而變化,叫你們察驗何為神的善良、純全、可 喜悅的旨意。 �討論問題:(共2題) 一、請省察你既已受了主所受的水洗和靈洗,你的老我已死, 新生命已被釋放出來,這種新生命是否出現在你和 ____________的關係上。 ( )配偶 ( )父母 ( )朋友 ( )子女 ( )小組組員 ( )親戚 ( )老闆同事 ( )其他外人 你既已知道產生隔閡與嫌隙的原因,你是否願意完全饒恕那 人?並為他(她)禱告, 把他(她)交托給神,讓他(她) 也能經歷神奇妙的新生命? �二、在本信息中,我們學到一個有權柄的人應該擁有一些生 命的特質,請花一點時間來思考一 下下列的特質,在你認為 你缺少或軟弱的特質前打勾,懇求聖靈作工,靠著耶穌基督 的大能,在你的生命中結出這些仁義的果子 ( )慈愛 ( )自我操練 ( ) 溫柔 ( )守時節約 ( )公義 ( )謹言慎行 ( )不偏待人 ( )過分別為聖的生活 ( )真實正直 ( )憐憫貧窮的人 ( )自制 ( )能好好管理自己的家 ( )謙卑
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