摩西不惜工本造耶和華與人同在這種外在模式，是為耶和華，或是代替？

有一篇文章說：

Though these relics are amazing, the ark was more than a place for storage.

“You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony which I will give you. There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel.”

Another amazing feature of the ark, is that on top there is a “mercy seat”. Exodus 25:21-22 says :

“You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony which I will give you. There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel.”

“You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony which I will give you. There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel.”

Wow! Did you catch that? It’s no wonder that the people revered the ark, for it was the place where God came to meet with His people. The ark was so special that it was kept within the holy of holies, a separated portion of the temple were only a select few ever walked, and even then it was with fear, trembling, prayers and incense.

上述來自以下網頁：

https://www.katrinadhamel.com/post/what-happened-to-the-ark-and-the-tabernacle

這位女士沒有質疑是心中有疑。

摩西為何勞師動眾，大都認為不是問題？這才是問題所在。因為從這25章打後，利未記，很詳細的記錄各項的人與人相處的守則，將其律法化，很詳細的安排。而這種安排若說是耶和華，有誰會去質疑？質疑的人必無好結果。

這處不是質疑耶和華，只是在舊約，耶和華的行為本身看不到，在新約的耶穌更為明顯，不想做[神]也不想做[王]，這種心態可以反映在耶穌在傳道上的奇蹟，而祂遠離群眾的決定，之後也沒有成立規模宏大的教會想法，這舉措必有更深的一層意義在，只是無被發覺。被稱為亞伯拉罕、以撒和雅各三位相信的耶和華，似乎也從不要求。只是人，有崇拜領袖的心態，人要眼見得到可依賴的領袖，看不到暗中相助的耶和華，也許是光被慾念遮掩的緣故。

事實上，摩西的做法是有自己的理由，信心不足。摩西管理的處理方式，是得到神學上的認同。神學上的認同，是否等如明白耶和華的心意？許多人認為對，是否就是對？這個由大家自己決定。

摩西當日有約書亞同在西乃山把家規刻在石版上，用了四十晝夜，此時聽到這番言論，有沒有質疑，不清楚。

若帶一點因為不明而來的質疑，是否就是不信？說不該的，是霸主之言，耶和華不怕被質疑，雅各就是不怕，他本性如此，就是不服，話之是耶和華，照樣與之比較。耶和華沒有質疑，也許這是耶和華能，其他如人，不能的緣由。

從出埃及記25章到民數記9章，都詳細在記載起草如何製作神同在的像徵物事，還有管治條例，非常仔細。也許是因為人數眾多，著實有必要。只因自已信心不足，假借耶和華的名，算不算用錯？留待大家思考，如果是，那就是莽稱耶和華的名。他未能進入迦南，卻得享超過人壽最高的120歲，足見耶和華沒有發怒，而是體會人的軟弱。到申命記，摩西似乎自己覺醒，從申十誡。

摩西自己如實記錄，耶和華的作為。似乎他作出的決定，以史實說明是他的主意，耶和華不干預，是因為在摩西身上，有足夠的證明。這是摩西未能自我控制的結果。不單是那時的耶和華如此不干預摩西的決定，耶穌對所有人，何嘗不是，人有自由意志，有自我選擇的權利，有足夠體會耶和華同在的經驗，理應有足夠條件由自己作決定。不干預是尊重人的自主，因為人有靈在他心內，要不要遮掩這事，耶和華不會為他作主。

出埃及到西乃，留下用了一年時間，這段時間在曠野就是造[像徵性的神同在]，立律例和點人數。都是很直接可了解的內容，任何一本都是如此，就不去翻譯及解說。

下回在民數記第九章再續。