• Scripture Reading: Num. 23:7-12, 19-26; 24:3-9; Rev. 21:9-10; Acts 26:19
    Ⅰ We should never underestimate the value of having a proper view of a certain matter; the view changes us; it affects our entire being—Rev. 21:9-10; Acts 26:19.
    Ⅱ In the Bible vision denotes an extraordinary scene; it refers to a special kind of seeing—a glorious, inward seeing—and to the spiritual scenery we see from God—Ezek. 1:1, 4-28; Dan. 7:1, 9-10, 13-14:

    A In order to have a vision, we need revelation, light, and sight—Eph. 1:17-18a.
    B The heavenly vision governs us, restricts us, controls us, directs us, preserves us, revolutionizes us, keeps us in the genuine oneness, and gives us the boldness to go on—Prov. 29:18a.
    C Under the heavenly vision we are directed toward God’s destination, and our life is controlled according to God’s economy—Phil. 3:13-14; 1 Tim. 1:4.
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  • Scripture Reading: Num. 24:17; Gen. 1:14-19; Dan. 12:3; Matt. 2:1-12; Rev. 1:16, 20; 2:1, 28; 3:1; 22:16; 2 Pet. 1:19; Gen. 22:17; Jude 12-13
    Ⅰ Numbers 24:17 says, “There shall come forth a Star out of Jacob”; this Star refers to Christ:
    A The fulfillment of this type of Christ is found in the word of the magi, learned men from the east, recorded in Matthew 2:2: “Where is He who has been born King of the Jews? For we saw His star at its rising and have come to worship Him”:
    1 The magi did not say, “We saw a star,” or “We saw the star,” but “We saw His star.”
    2 This is certainly the fulfillment of Numbers 24:17; the star spoken of in this verse was shown to these learned men; it did not appear to any of the people of Israel.
    3 Whereas the Jews had the Scriptures concerning Christ and knew where He would be born (Matt. 2:4-6), the magi saw the star of Christ.
    4 The Jews had the knowledge in letters concerning where Christ was to be born (Micah 5:2), but these learned men from the east received a living vision of Him; eventually, the star led them to the place where Christ was (Matt. 2:9-10).
    5 Christ is the real Sun (Mal. 4:2), but strictly speaking, He does not appear as the Sun during the age of night; rather, He shines as a star; a star shines at night, but it indicates that day is coming.
    6 When Christ came the first time, He appeared openly as a star, but when He comes the second time, He will be the morning star (Rev. 2:28; 22:16) to His overcomers, who watch for His coming; to all others Christ will later appear as the sun.
    B Matthew 2:1-12 reveals that to find Christ is a living matter; it is not a matter of mere doctrinal knowledge of the Bible:
    1 The star appeared far away from the genuine religion, far away from the temple in the Holy Land, far away from the Jewish religious center, far away from the priests, the scribes, the Pharisees, and all the religious people; instead, there was a star showing something of Christ in a heathen land.
    2 Merely to hold the Bible in our hand and read Micah 5:2, saying that Christ will be born in Bethlehem, does not work; we may have the Bible, but we may miss the heavenly star.
    3 The star is the living revelation, the living vision, not the old and dead doctrinal knowledge of the Scriptures, not the dead knowledge of Micah 5:2; what we need today is not merely Bible knowledge but the heavenly vision, the up-to-date, instant vision, the living vision, the vision that human concepts can never teach.
    4 Even if we have the knowledge of the Scriptures, we still need the instant, up-to-date, living star to lead us to the very street and the very house where Jesus is.
    5 After receiving the living vision, the magi were misled by their human concept and went to Jerusalem, the capital of the Jewish nation, where its king was presumed to be; their being misled caused many young boys to be killed (Matt. 2:16).
    6 When they arrived in Jerusalem and inquired concerning where the King of the Jews was to be born, we read that “when Herod the king heard this, he was troubled and all Jerusalem with him”—v. 3:
    a When they heard this news, they should have rejoiced; instead, they were troubled.
    b A Christian who expects the Lord to come or who expects to be raptured should take this as a warning—2 Tim. 4:8; cf. Acts 26:16.
    7 After the magi were corrected by the Scriptures (Matt. 2:4-6), they went to Bethlehem (vv. 8-9), and the star appeared to them again and led them to the place where Christ was, “and when they saw the star, they rejoiced exceedingly with great joy” (v. 10).
    8 When the magi were corrected by the Scriptures and restored to the right track, the star appeared to them again; living vision always accompanies the Scriptures.
    9 The priests were those who taught people the law (Mal. 2:7), and the scribes were those who knew the Scriptures (Ezra 7:6); both the priests and the scribes had knowledge concerning the birth of Christ (Matt. 2:5-6), but, unlike the magi from the east, they did not see the vision, nor did they have the heart to seek after Christ.
    10 Regardless of how “scriptural” we are, if we lose the presence of the Lord, we are absolutely wrong; the New Testament way to find and follow the Lord is to continually stay in His hidden presence—John 5:39-40; Isa. 45:15; Exo. 33:11, 14; cf. 2 Cor. 5:16.
    11 It is easy to accumulate scriptural knowledge, but if we would have living guidance, we must live in an intimate relationship with the Lord; we must be one with Him—2:10-14.
    12 The magi saw Christ, and they worshipped Him; then they were warned by God in a dream that they should not return to Herod, so they departed into their own country “by another way” (Matt. 2:12); once we have seen Christ, we never take the same way, the way of religion apart from Christ, but we will always take another way.
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  • Scripture Reading: Num. 11:29; Deut. 18:15-19; Acts 3:21-22; 1 Cor. 14:1, 3, 5, 24, 31
    Ⅰ Our God is a speaking God—Heb. 1:1-2a:
    A God is a mystery, but this mystery has been revealed by God’s speaking—vv. 1-2a:
    1 Without the divine speaking, God would remain forever unknowable—Luke 1:70; Acts 3:21.
    2 Our God is the revealed God because He has revealed Himself in His speaking—Heb. 1:1-2a.
    B Every created thing came out of the word of God—Gen. 1:3; John 1:3:
    1 The old creation—the whole universe—came into being by God’s speaking—Gen. 1:3, 6-7; Psa. 33:9; Rom. 4:17; Heb. 11:3.
    2 The new creation was brought into being by the entire God speaking as the Word—John 1:1, 3; 5:24.
    3 The speaking God continues to do all things through His speaking—Rom. 4:17.
    C The living God imparts and infuses Himself into us by speaking—2 Tim. 3:16-17:
    1 When God speaks, the light shines, bringing us understanding, vision, wisdom, and utterance—Psa. 119:105, 130.
    2 When God speaks, life is imparted, and this life includes all the divine attributes and human virtues of Christ—John 6:63; 1:1, 4.
    3 When God speaks, power is transmitted, and this is the growing and producing power of life—Mark 4:14, 26.
    D In the Old Testament, God spoke in many portions and in many ways to the fathers in the prophets, in men borne by the Spirit—Heb. 1:1; 2 Pet. 1:21.
    E In the New Testament, God speaks in the Son, in the person of the Son—Heb. 1:2a:
    1 This person was first an individual and then became corporate—Matt. 17:5; Acts 9:4; 1 Cor. 12:12.
    2 God today speaks in a person, and this person has increased to be a corporate person, including all the apostles and all the members of this person’s Body—14:4b, 31.
    3 The believers are all a part of the corporate Son; God is still speaking in the Son—Heb. 1:2a.
    F The speaking God desires to have a speaking people—Acts 4:31; 6:7; 12:24; 19:20; Col. 4:3; 2 Tim. 4:2; Rev. 1:2, 9.
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  • Scripture Reading: Num. 12:1-15; 16:1—17:13; 20:2-13, 24; 27:12-14; 2 Cor. 10:8; 13:10
    Ⅰ God is the supreme authority; He has all authority—Rom. 9:21-22:
    A God’s authority represents God Himself; God’s power only represents God’s works—Acts 17:24.
    B God’s authority is actually God Himself; authority issues out from God’s own being—Rev. 22:1.
    C All authority—spiritual, positional, and governmental—derives from God—2 Cor. 10:8; 13:10; John 19:10-11; Gen. 9:6.
    D When we touch God’s authority, we touch God Himself—Isa. 6:1-5:
    1 Meeting God’s authority is the same as meeting God—Amos 4:12.
    2 Offending God’s authority is the same as offending God Himself.
    E In our relationship with God, nothing is more important than touching authority—Acts 9:5; Matt. 11:25.
    F Knowing authority is an inward revelation rather than an outward teaching—Acts 22:6-16.
    G Only God is the direct authority to man; all other authorities are indirect authorities—delegated authorities, deputy authorities, appointed by God—Dan. 4:32, 34-37:
    1 Only when we meet God’s authority can we submit to the delegated authority whom God appoints—Matt. 28:18; Heb. 13:17; 1 Pet. 5:5.
    2 God requires that we submit not only to Him but to all delegated authorities—Rom. 13:1-7; 2 Cor. 10:8; 13:10; Heb. 13:17.
    3 Those who do not submit to God’s indirect authority cannot submit to God’s direct authority.
    4 God wants us to submit to indirect authority—delegated authorities—so that we may receive spiritual supply.
    H We all must meet authority, be restricted by God, and be led by His delegated authority—Isa. 37:16; Phil. 2:12; Heb. 13:17.
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  • Scripture Reading: Num. 32:1-6, 12, 16-22, 33; Deut. 8:9; Col. 1:12; 2:6-7; Phil. 3:7-11, 14
    Ⅰ The all-inclusive Christ is typified by the good land, a land in which we will not lack anything—Deut. 8:9:
    A Christ as the allotted portion of the saints (Col. 1:12) refers to the lot of the inheritance, as illustrated by the allotment of the good land of Canaan given to the children of Israel for their inheritance (Josh. 14:1):
    1 The New Testament believers’ inheritance is not a physical land; it is the all-inclusive Christ; He is the pledge of our inheritance—Eph. 1:14.
    2 He is the allotted portion of the saints as our divine inheritance for our enjoyment—Acts 26:18b.
    B God’s intention is to bring all His people into the good land, which typifies Christ as the goal; in the Old Testament God’s people journeyed and then arrived at the goal, but in the New Testament we, the believers, having been baptized into Christ, are already in the goal—Rom. 6:3; Gal. 3:27; 1 Cor. 1:30; Col. 2:6 and footnotes.
    C The good land today is Christ as the all-inclusive Spirit (v. 6; Gal. 3:14), who dwells in our spirit (2 Tim. 4:22; Rom. 8:16) to be our enjoyment; to walk according to this Spirit (v. 4; Gal. 5:16) is the central and crucial point in the New Testament:
    1 Colossians 2:6-7 reveals that Christ as the good land is the rich soil in which we have been rooted so that we may grow with the elements that we absorb from the soil—cf. 1 Cor. 3:6, 9; Col. 2:19.
    2 If we have been rooted in Christ, we shall spontaneously walk in Christ—living, acting, moving, and having our being in Christ.
    3 The only way to become deeply rooted in Christ is to contact the Lord and spend time with Him in the Word with much prayer; we first grow downward and then bear fruit upward—Eph. 5:26; 6:17-18; Isa. 37:31.
    4 While we walk in Christ, we will be built up in Christ to live out Christ; this living out of Christ will produce the corporate expression of Christ, the church life—Col. 2:6-7.
    5 Every morning we need to take adequate time to absorb the Lord; although even ten minutes is good, it is best to spend thirty minutes to enjoy Him at the start of each new day; as we spend time contacting the Lord in the morning and throughout the day in our spirit, we will spontaneously absorb into us the riches of Christ as the soil.
    6 We must take time to enjoy the Lord as the all-inclusive land so that all the elements of Christ as the rich soil may be absorbed into us for us to be made full in Him in our experience—v. 10a; 4:2:
    a If we would absorb the riches of Christ as the soil, we need to have tender, new roots; we should not let ourselves get old but be fresh and renewed every day—2 Cor. 4:16; cf. Deut. 34:7; Luke 11:34-36; Acts 3:19-20; Psa. 16:11.
    b We need to forget our situation, our condition, our failures, and our weaknesses and simply take time to absorb the Lord so that we may be built up in Him for the building up of His Body, His corporate expression—Luke 8:13; Matt. 14:22-23; 6:6.
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  • Scripture Reading: Num. 21:4-9; John 3:14, 29-30; Rom. 8:3; 2 Cor. 5:21
    Ⅰ When the children of Israel sinned against God, they were bitten by serpents (Num. 21:4-9); God told Moses to lift up a bronze serpent on a pole on their behalf for God’s judgment so that by looking upon that serpent all might live:
    A The bronze serpent typifies Christ (John 3:14), and the pole typifies the cross (1 Pet. 2:24); in typology, bronze signifies judgment; the bronze serpent had the form of a serpent but not the poisonous nature of a serpent.
    B In the same way, Christ was lifted up on the cross (John 8:28) in the likeness of the flesh of sin (Rom. 8:3), without participating in any way in the poisonous sin of the flesh (2 Cor. 5:21; Heb. 4:15).
    C In Genesis 3 Satan, the serpent, injected his nature into man’s flesh; as descendants of Adam, we all have been “bitten” by the old serpent, the devil; therefore, in the sight of God, the entire fallen human race consists of serpentine beings with the poison of the old serpent in their fallen nature:
    1 In John 8:44 the Lord Jesus revealed that the devil is the father of sinners; thus, in our fallen nature we are children of the old serpent, the devil—1 John 3:10.
    2 In Matthew 12:34 the Lord Jesus called the Pharisees the “offspring of vipers”; in 23:33 He called them “Serpents! Brood of vipers!”
    3 The devil is the ancient serpent (Rev. 12:9; 20:2), and sinners are serpents, the offspring of vipers; in our fallen nature we are not merely sinful—we are serpentine.
    4 Romans 7 says that Satan as personified sin is in our flesh; sin can deceive and kill people (v. 11), and it can dwell in people and cause them to do things against their will (vv. 17, 20); it is quite alive (v. 9) and exceedingly active, so it must be the evil nature of Satan, the evil one, dwelling, acting, and working in fallen mankind.
    D The Lord as the Son of Man was lifted up in the form of the serpent on the cross to bear the judgment for the serpent-poisoned people; He was lifted up on the cross for the casting out of the old serpent, Satan, the ruler of the world—John 12:31-34.
    E Hence, the Lord, as the Son of Man lifted up, can deliver the serpent-poisoned people from sin, the serpent’s poison; also, by His being lifted up, He would destroy Satan and draw all men to Himself—Heb. 2:14; John 12:32-33.
    F Now whoever believes into Christ as the One who was lifted up to be condemned in our place has eternal life; we need a “bronze serpent” to be our Substitute to bear God’s judgment for us, to redeem us, and to release His saving, divine life into our being—3:14-16; 12:24.
    G When we repent and admit that we are serpentine, we are qualified to experience Christ as the eternal life and enjoy Him:
    1 The Greek word for repentance means to have a change of mind, issuing in regret, to have a turn in purpose; also, man’s repentance is his turning from all things to God Himself—Acts 26:20; 14:15b; 1 Thes. 1:9b.
    2 In our experience, this is not a once-for-all matter but a daily experience; John the Baptist preached repentance (Matt. 3:2; Mark 1:4), and in the seven epistles to the seven churches in Revelation 2 and 3, the Lord Jesus tells us again and again to repent (2:5, 16, 21-22; 3:3, 19).
    H It is a great blessing for us to know that, as the fulfillment of the type of the bronze serpent, Christ came in the likeness of the flesh of sin to die on the cross as our Replacement and Substitute in order for us to be regenerated and have eternal life.
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  • Scripture Reading: Num. 19
    Ⅰ Numbers 19, a very special chapter in the Old Testament, is a record concerning the water for impurity.
    Ⅱ The impurity in this chapter does not refer to sin but to death—vv. 11, 13-16:
    A Death issues from sin, and sin is the root of death—Rom. 5:12:
    1 Death is more defiling in the eyes of God than sin—Lev. 11:24-25; Num. 6:6-7, 9.
    2 The most hateful thing in the eyes of God is death; death is an ugly, abominable thing, and we should detest it—vv. 6-7.
    3 The death that we need to avoid is spiritual death—Rev. 3:1-2; Rom. 5:12, 14:
    a Spiritual death is more prevailing on earth than physical death—v. 17.
    b Spiritual death is everywhere; not only sinful, worldly places but even the most moral, ethical places are full of spiritual death.
    B From the sin of rebellion in Numbers 11 through 14 and in chapter 16, death became prevailing among the children of Israel—v. 49:
    1 After the rebellion of the children of Israel in Numbers 16 and as a result of God’s judgment, the entire population of Israel was under the effect of death—v. 49.
    2 The filthiness of death had spread everywhere, and the people were in a situation of impurity.
    3 In chapter 19 God told them to prepare the water for impurity with the ashes of a red heifer so that they might use the water to remove the filthiness of death with which they had been affected.
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  • Scripture Reading: Exo. 17:6; Num. 20:8; 21:16-18; 1 Cor. 12:13; John 4:10, 14; 7:37-39; 19:34; 1 Cor. 10:4; Rev. 22:1-2
    Ⅰ The striking of the rock is a clear, complete, and full picture of Christ’s crucifixion—Exo. 17:6:
    A In this type, Moses signifies the law, and the staff represents the power and authority of the law.
    B Hence, the striking of the rock by Moses’ staff signifies that Christ was put to death on the cross by the authority of God’s law—cf. Gal. 2:19-20a; 3:13.
    C Christ as the living, spiritual rock was smitten by the authority of God’s law so that the water of life in resurrection could flow out of Him and into His redeemed people for them to drink—Exo. 17:6; 1 Cor. 10:4:
    1 Christ is our begetting rock and the rock who is our salvation, strength, refuge, hiding place, protection, covering, and safeguard—Deut. 32:18; 2 Sam. 22:47; Psa. 95:1; 62:7; 94:22; Isa. 32:2.
    2 Blood and water flowed out of the Lord’s pierced side on the cross; the blood for our judicial redemption saves us from the guilt of sin, and the water of life in resurrection for our organic salvation saves us from the power of sin—Gen. 2:21-22; John 19:34; Zech. 13:1; Psa. 36:8-9; Rev. 21:6; Hymns, #1058, stanza 1.
    D The water that came out of the rock is the water of life in resurrection:
    1 Resurrection denotes something that has been put to death and is alive again; it also denotes life that springs forth out of something that has passed through death.
    2 The water that flowed out of the smitten rock sprang forth only after the major steps of incarnation, human living, and crucifixion had been accomplished; hence, Exodus 17:6 is a profound verse, implying Christ’s incarnation, human living, and death.
    3 The Spirit as the living water for us to drink and flow out could be received only after the Lord Jesus had been glorified, that is, only after Christ had entered into resurrection—John 7:37-39; Luke 24:26.
    4 Actually, the water of life, the flowing water, is resurrection; resurrection is the Triune God—the Father as the source, the Son as the course, and the Spirit as the flow—John 5:26; 11:25.
    E The source of the water of life is the throne of God and of the Lamb—the redeeming God; hence, the water of life is the Triune God flowing out to be our life—Rev. 22:1:
    1 The flow of the living water began from the throne in eternity, continued through the incarnation, human living, and crucifixion of Christ (John 4:10, 14; 19:34), and now flows on in resurrection to supply God’s people with all the riches of the divine life (Rev. 22:1-2).
    2 The flowing of the water of life in resurrection is for the building up of the Body of Christ (1 Cor. 12:13) and the preparation of the bride of Christ (Rev. 19:7), both of which will consummate in the New Jerusalem (21:9-10; cf. Eph. 5:23, 28-30).
    F John 4:14b reveals a flowing Triune God—the Father is the fountain, the Son is the spring, and the Spirit is the flowing river, issuing in the totality of the eternal life, the New Jerusalem.
    G The entire Triune God was involved in the water flowing out of the smitten rock for the people to drink—God [the Father] was standing upon the rock, the rock was Christ [the Son], and the living water coming out of the rock signifies the drinkable and outflowing Spirit as the ultimate issue of the Triune God—Exo. 17:6; 1 Cor. 10:4; John 7:37-39.
    H Our drinking of the one Spirit in resurrection makes us members of the Body, builds us up as the Body, and prepares us to be the bride of Christ—1 Cor. 12:13; Rev. 22:17.
     
    Ⅱ To receive the living water from the crucified Christ, we need only to “take the rod” and “speak to the rock”—Num. 20:8:
    A Since Christ has been crucified and the Spirit has been given, there is no need for Christ to be crucified again, that is, no need to strike the rock again, that the living water may flow; in God’s economy Christ should be crucified only once—Heb. 7:27; 9:26-28a.
    B To take the rod is to identify with Christ in His death and apply the death of Christ to ourselves and to our situation.
    C When we identify ourselves with the smitten Christ, that is, when we are one with Him as the smitten Christ, the divine life as the living water flows out of us—Exo. 17:6; John 7:38; cf. S. S. 2:8-9, 14; Phil. 3:10.
    D To speak to the rock is to speak a direct word to Christ as the smitten rock, asking Him to give us the Spirit of life based on the fact that the Spirit has already been given—cf. John 4:10; Hymns, #248.
    E If we apply the death of Christ to ourselves and ask Christ in faith to give us the Spirit, we will receive the living Spirit as the bountiful supply of life—Phil. 1:19.
    F Moses should have simply spoken to the rock, telling it to flow forth with water (Num. 20:8); if we deal with the contending of God’s people in this way today, the church life will be glorious.
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  • Scripture Reading: Num. 11:4-9; 21:5; Exo. 16:1-36; John 6:31-35, 48-51, 57-58, 63
    Ⅰ The heavenly Christ is the reality of the heavenly manna sent by God to be the daily life supply of His chosen people—John 6:31-35, 48-51, 57-58, 63:
    A He is the heavenly bread as the bread that came down out of heaven—vv. 31-32, 41-42, 49-50.
    B He is the bread of God as the One who is of God, who was sent by God, and who was with God—v. 33.
    C He is the bread of life as the bread with eternal life, with zoe; the bread of life refers to the nature of the bread, which is life; it is like the tree of life, which also is the life supply “good for food”—vv. 35, 48; Gen. 2:9.
    D He is the living bread; this refers to the condition of the bread, which is living—John 6:51.
    E He is the true bread; He is the true food, and all other foods are merely shadows of Him as the real food; the reality of the food that we eat daily is Jesus Christ—v. 32.

    Ⅱ “As the living Father has sent Me and I live because of the Father, so he who eats Me, he also shall live because of Me… It is the Spirit who gives life; the flesh profits nothing; the words which I have spoken to you are spirit and are life”—vv. 57, 63:
    A To eat is to take food into us that it may be assimilated organically into our body; hence, to eat the Lord Jesus is to receive Him into us that He may be assimilated by the regenerated new man in the way of life.
    B We live not merely by Christ but because of Christ as our energizing element and supplying factor; we live Christ in His resurrection, and we live Christ by eating Him—Gal. 2:20; Phil. 1:19-21a.
    C We eat the Lord Jesus as our spiritual food, receiving Him as the Spirit who gives life, by eating His words of spirit and life, receiving His words by means of all prayer—Jer. 15:16 and footnote 1; Eph. 6:17-18:
    1 His spoken words are the embodiment of the Spirit of life; He is now the life-giving Spirit in resurrection, and the Spirit is embodied in His words.
    2 When we receive His words by exercising our spirit, we get the Spirit who gives life—cf. Hymns, #612.
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  • Scripture Reading: Num. 1:2-3, 19-20; 2:1-2, 32, 34; Phil. 3:12-15; Eph. 6:10-12
    Ⅰ The emphasis of Numbers is how the Israelites, who had been redeemed, received revelation, and been trained by God, were formed into an army to protect God’s testimony and fight for His move on earth—1:2-3, 19-20:
    A Since the earth created by God was ruined by Satan, God needs to gain a group of people to be formed into an army for His move on earth—v. 3.
    B Numbers shows how God formed His redeemed people into an army to surround and protect His testimony—2:1-2, 32, 34:
    1 In Numbers, particularly in the first four chapters, the Israelites were formed into an army according to God’s arrangement.
    2 In order for the children of Israel to be formed into an army, they needed to be numbered; only after being numbered could the Israelites be formed into an army—1:2-3, 19-20.
     
    Ⅱ In order “to go forth for military service,” an Israelite male needed to be at least twenty years old; this is related to growth and maturity—v. 3:
    A There were approximately two million Israelites, but only 603,550 were twenty years old and upward and were able to go forth for military service—vv. 45-46.
    B Even though there are a great many believers on earth, only a small number among them are mature in life to the extent that they are able to fight for God’s testimony—Eph. 4:12, 15-16; 6:10-12.
    C Numbers mentions the age for those enlisting in the army, which was twenty years old and upward, yet this book does not mention the age for retirement:
    1 God’s army was strong, just as Caleb was able to fight and was as strong before God in his eighties as he was in his forties—Josh. 14:6, 10-11.
    2 This signifies that we must have both life and maturity in life in order to be numbered by God.
    D According to Numbers, neither children nor women were numbered:
    1 Children signify immaturity, and women signify weakness.
    2 That only males who were twenty years old and upward were able to engage in warfare signifies that among the believers, only those who are mature in life and strong are able to fight in spiritual warfare.
    E Those who were numbered needed to be confirmed by Moses, Aaron, and the leaders of the twelve tribes—1:4, 16-18:
    1 Moses signifies Christ as the Head of the Body who executes His authority, Aaron signifies Christ as the High Priest who exercises His priesthood, and the leaders of the twelve tribes signify the elders and leading ones in the church—Col. 1:18; Heb. 8:1; Acts 14:23:
    a This indicates that the numbering of God’s people is based on life and maturity in life and is confirmed by spiritual authority.
    b Life, maturity, and the confirmation of spiritual authority are required for the formation of God’s army.
    2 In order to be numbered, the children of Israel were required to be in the fellowship of the life of their fathers’ households and had to grow in life unto maturity, which is signified by the age of twenty—Num. 1:1-16.
    夏季訓練 - 民數記結晶讀經 (二) | 133 觀看 | 08-24 | Kuann Hung 上傳