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出埃及记生命读经 · 第1篇

序言

An Introductory Word
1圣经中的神圣启示是渐进的，逐卷且逐章地启示并发展出来。六十六卷的圣经，约历时一千六百年写成。在这段漫长的期间，神并非在某个特殊的时候，说了一次话就彀了。反之，在一段漫长的期间内，祂一次又一次，逐渐地对祂的百姓说话。在歌罗西书一章二十五节，保罗说他照著神的经营作了执事，『要把神的话传得全备。』（另译。）在保罗的时代，神在圣经中的启示还没有传得全备。所以，需要保罗接受负担，又说又写，为要把神的话传得全备。到了约翰写启示录时，才标出圣经中神圣的启示已经完成。因这启示是全备的，就警戒我们不得加添或删减神启示的话。（启二二18～19。）既然神在圣经里逐步的启示已经全备了，就不许可人再加添甚么。今天我们所需要作的，就是一卷又一卷地，念诵、研读，甚至查考这本圣经。
1The divine revelation in the Scriptures is progressive, unfolding and developing book by book and chapter by chapter. The sixty-six books of the Bible were written over a period of approximately sixteen hundred years. During this long period, God did not speak once for all at one specific time. Rather, He spoke to His people progressively, time after time, over a long period. In Colossians 1:25 Paul said that he was made a minister according to the economy of God “to complete the word of God.” At the time of Paul, God'sr evelation in the Scriptures had not been completed. Thus, there was the need for Paul to take up the burden to speak and to write in order to complete the Word of God. It is John's writing in the book of Revelation, however, that marks the completion of the divine revelation in the Scriptures. Because the revelation is complete, we are warned neither to add to nor to take away from the words of God'sr evelation (Rev. 22:18-19). Now that God's progressive revelation in the Scriptures has been completed, no one is permitted to add anything to it. What we need to do today is to read, study, and even search the Bible progressively book by book
一一 个比较
I. A COMPARISON
2我们读完了创世记生命读经，现在来到出埃及记这卷书。从历史来看，出埃及记是创世记的延续；然而，从经历来说则不然。照著属灵的经历来看，出埃及记所描绘的，并不是创世记所记载亚伯拉罕、以撒、雅各之经历的延续。我们查读创世记时曾经指出，亚伯拉罕、以撒和雅各的经历乃是一个人、一个信徒的三段经历；亚伯拉罕蒙召和凭信活在与神交通中的经历，以撒享受产业的经历，以及雅各变化的经历。在创世记里，我们有一幅清楚的图画，说到信徒属灵经历的三个主要阶段。因为旧约铺陈了这样一幅生动且详尽之属灵经历的图画，因此我极其宝贵旧约。
2Having completed the life-study of Genesis, we come now to the book of Exodus. Historically, Exodus is the continuation of Genesis. Experientially, however, Exodus is not a continuation of Genesis. According to spiritual experience, what is portrayed in Exodus is not a continuation of the experience of Abraham, Isaac, and Jacob as recorded in Genesis. In our study of Genesis we pointed out that the experiences of Abraham, Isaac, and Jacob are three sections of the experience of one person, one believer: the experience of being called and of living in fellowship with God by faith (Abraham), the experience of enjoying the inheritance (Isaac), and the experience of transformation (Jacob). In Genesis we have a clear picture of the three main sections of a believer's spiritual experience. Because the Old Testament presents such a vivid and detailed picture of spiritual experience, the Old Testament has become very precious to me, and I have come to regard it highly
3属灵的经历不仅有段落，也有不同的方面，不同的光景。我们经历的图画，在创世记里只包括了一方面、一条路线。在出埃及记里，我们看见了另一方面，另一条路线。创世记里所记载的经历是奇妙的，但不全备；为了全备起见，我们需要另
3Spiritual experience has not only sections, but also different sides, different aspects. The portrait of our experience in Genesis covers just one side, one line. In Exodus we see another side, another line. The record of experience presented in Genesis is marvelous, but it is not complete. For the completion we need another aspect, which is found in Exodus.
4一面，就是在出埃及记里所看见的。
4
（一） 救赎的图画
A. A Picture of Redemption
5藉著比较出埃及记与创世记，我们能看见出埃及记所叙述之属灵经历的方面和路线，是创世记里所找不著的。例如，在创世记里我们没有救赎清楚的图画。在亚伯拉罕身上我们看见神的呼召，但是没有记载亚伯拉罕的蒙救赎。亚伯拉罕是蒙召者一个典型的例子；神呼召他从迦勒底出来，从巴别之地出来，就是从背叛和拜偶像的地方出来。当亚伯拉罕还住在巴别的时候，荣耀的神向他显现，并且呼召了他。（行传七2～3。）但是关于救赎的事，没有清楚的话。我们在以撒全部的经历中所看见的，是一幅享受丰富产业的图画，而不是救赎的图画。在雅各经历的记载中也没有救赎的图画。虽然雅各最终被变化成以色列，神的王子，却没有记载关于雅各救赎的经历。亚伯拉罕、以撒和雅各在何处蒙了救赎？他们是在出埃及记里蒙了救赎。在本书中，我们有一幅清楚而完全的图画，论到神的救赎。有甚么救赎的图画能比逾越节的图画更清楚？甚至在新约里也找不著更详尽的图画。逾越节乃是一幅我们蒙救赎的美丽图画。在这幅图画中还有十字架的说明。我曾读过一篇文章，描写犹太人如何宰杀逾越节的羊羔。根据这篇文章，看见他们拿两根木棒作成一个十字架的形状；然后他们把羔羊的两腿绑在十字架的底部，把另外张开的两腿绑在十字架的横木上。接著，羔羊被杀，流出所有的血来。因此，在逾越节的图画里，我们看见了十字架。再者，当我们看逾越节这幅图画时，我们对于神的羔羊之血的能力，得著了生动的印象。出埃及记十二章十三节说：『这血要在你们所住的房屋上作记号，我一见这血，就越过你们去，我击杀埃及地头生的时候，灾殃必不临到你们身上灭你们。』这一幅美妙的图画是在出埃及记里，而不是在创世记里。
5By comparing Exodus with Genesis we can see how Exodus presents a side or line of spiritual experience not found in Genesis. For example, in Genesis we do not have a clear picture of redemption. With Abraham we see God'scall ing, but there is no account of Abraham's redemption. Abraham was an example of a typical called one; he was called by God out of Chaldea, out of the land of Babel, a land of rebellion and idolatry. When Abraham was still living in Babel, the God of glory appeared to him and called him (Acts 7:2, 3). But there is no clear word concerning redemption. The picture we see in all of Isaac's experience is a picture of the enjoyment of the rich inheritance rather than a picture of redemption. Neither is there a picture of redemption in the record of Jacob's experience. Although Jacob was eventually transformed into an Israel, a prince of God, there is no record regarding Jacob's experience of redemption. Where then were Abraham, Isaac, and Jacob redeemed? They were redeemed in Exodus. In this book we have a clear and full picture concerning God's redemption. What portrait of redemption could be clearer than that of the Passover? Not even in the New Testament do we find a more detailed picture. The Passover is a beautiful picture of our redemption. In this picture there is even an indication of the cross. I once read an article describing how the Passover lamb was slain by the Jews. According to this article, they took two wooden bars and formed a cross. Then they tied two of the lamb's legs to the foot of the cross and fastened the other outstretched legs to the crossbar. Following this, the lamb was slain so that all its blood was shed. Hence, in the picture of the Passover we see the cross. Furthermore, as we consider the portrait of the Passover, we receive a vivid impression of the powerfulness of the blood of the Lamb of God. Exodus 12:13 says, “And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.” Such a wonderful picture is in Exodus, but not in Genesis
（二） 主眷顾祂所救赎的百姓
B. The Lord's Care for His Redeemed People
6在主眷顾祂百姓的事上，看见了创世记与出埃及记之间的另一个对比。亚伯拉罕蒙召后，开始跟随主。因他不知道要往那里去，亚伯拉罕便享受主的同在作他活的指路图。他是照著主的同在而行。虽然亚伯拉罕从迦勒底到迦南地走了漫长的路程，创世记却没有告诉我们主如何扶持或照顾他。当然，我们很笼统地知道主供应亚伯拉罕一切的需要；但在创世记里，我们没有一个特殊的实例，显示主直接照顾亚伯拉罕，像在出埃及记里祂照顾祂的百姓一样。在出埃及记一开头，我们就有清楚而详尽的记载，看见主是如何眷顾他所救赎的百姓。当他们缺乏粮食时，祂就用吗哪供应他们；当他们没有水喝时，祂就从裂开的磐石赐给他们活水。在出埃及记里，我们不仅看见主的引领，也看见一幅生动的图画，说出主是如何眷顾祂所赎之人每日的需要。在这件事上，出埃及记比创世记更详尽、更充实。即使在新约里，我们也找不出这样一幅属灵生命供应的图画。这使我们对于出埃及记的意义和重要性能有印象。
6Another contrast between Genesis and Exodus is seen in the matter of the Lord's care for His people. After Abraham was called, he began to follow the Lord. Not knowing where he was to go, Abraham enjoyed the presence of the Lord as his living road map. He simply journeyed according to the Lord's presence. Although Abraham traveled the long distance from Chaldea to the land of Canaan, the book of Genesis does not tell us how the Lord supported him or took care of him. We know, of course, in a general way that the Lord supplied Abraham with all he needed, but in Genesis we do not have the same kind of specific instances showing the Lord's direct care for Abraham as we have in Exodus showing His care for His people. In Exodus from the very beginning we have a clear and detailed record of how the Lord took care of His redeemed people. When they were short of food, He supplied them with manna. When they had no water to drink, He gave them living water out of the cleft rock. In Exodus we see not only the Lord's leading but also a vivid portrait of how the Lord took care of the daily needs of His redeemed people. In this matter Exodus is more detailed and solid than Genesis. Not even in the New Testament do we find such a picture of the spiritual life supply. This should cause us to be impressed with the significance and importance of the book of Exodus.
（三） 主的引领
C. The Lord's Leading
7有些进一步的比较会使这印象更加强。虽然主藉著祂的同在引领亚伯拉罕，但在创世记里，主的引领是相当含糊抽象的。然而，在出埃及记里就扎实具体多了；因为在出埃及记里主引导祂的百姓是藉著柱子，柱子是一种稳固而坚实的东西。我们都知道，日间主的同在是云柱，夜间是火柱。因为主的引领有一个看得见的实体，众百姓就都能认得。
7Some further comparisons will make this impression even stronger. Although the Lord led Abraham by His presence, the Lord's leading in Genesis is rather vague and abstract. In Exodus, however, it is much more solid and substantial, for in Exodus the Lord led His people by means of the pillar, something strong and solid. As we all know, in the daytime the Lord's presence was a pillar of cloud, and during the night it was a pillar of fire. Because the Lord's leading had a visible substance, all the people could recognize it
（四） 神居所的启示与建造在创世记十八章，神访问亚伯拉罕，
D. The Revelation and Building of God's Dwelling Place In Genesis 18 God visited Abraham and ate with him
8并和他一同进餐；祂在亚伯拉罕那里歇息了一段时间。然而，关于帐幕是神的居所这事，在创世记里并没有清楚的启示。在出埃及记里，不仅有神居所之样式的启示，同时也以实际的方式，详细记载神居所真实的建造。在创世记里，神向祂的选民一再地显现，但是祂在他们中间没有得著一个实际的居所。然而，出埃及记这卷书，对于帐幕是神在地上之居所的启示和建造，有十分完全的记载。
8He stayed with Abraham for part of a day. However, in Genesis there is no clear revelation regarding the tabernacle as God's dwelling place. In Exodus there is not only the revelation of the pattern of God's dwelling place, but there is also a detailed record of the actual building of God's dwelling place in a practical way. In Genesis God appeared to His chosen people again and again, but He did not have a substantial dwelling place among them. The book of Exodus, however, records in a very full way both the revelation and the building of the tabernacle as God's dwelling place on earth.
（五） 个人的经历和团体的经历从个人的经历和团体的经历之间的
E. Individual Experience and Corporate Experience A further contrast between Genesis and Exodus is
9不同，看出了创世记和出埃及记之间进一步的对比。在创世记里的经历主要是个人的，但在出埃及记里的经历却是团体的。例如，亚伯拉罕的蒙召是个人的。甚至在将雅各变化成以色列上，主所得的也是一件个人的事。而雅各有十二个儿子，但是除了约瑟以外，都不彀水准。相反地，出埃及记中所描绘的整个经历都是团体的。救赎、引导、启示和建造全是团体的事。
9seen in the difference between individual experience and corporate experience. The experience in Genesis is primarily individual, but the experience in Exodus is corporate. Abraham, for example, was called as an individual. Even what the Lord gained by transforming Jacob into Israel was an individual matter. Jacob had twelve sons, but all except Joseph were below the standard. The entire experience portrayed in Exodus, on the contrary, is corporate. The redemption, the leading, the revelation, and the building are all corporate matters
10我们的属灵经历有两面：个人的一面和团体的一面。无疑的，个人的一面是基本的，但是团体的一面更丰富、更高，也更大。作为信徒，我们经历的终极总结和完成不是个人的，而是团体的。在创世记里，我们有基本的个人经历；但在出埃及记里，我们有终极的团体经历。以这两卷书中对『以色列』这名字的使用为例：创世记结束于个人的以色列，而出埃及记则结束于团体的以色列。出埃及记十四章三十节说：『当日耶和华这样拯救以色列人脱离埃及人的手，以色列人看见埃及人的死尸都在海边了。』本节是以团体的方式使用『以色列』这个词，指全体的以色列人说的。但在创世记里，以个别和单独的方式使用『以色列』这名字，是指被变化的雅各说的。（创三五10，21。）在创世记里，以色列是一个单独的人；但在出埃及记里，以色列是一个团体的人。在创世记末了，个人的以色列可以比作一粒种子所萌发的小芽；但在出埃及记末了，团体的以色列好像一棵长大结果子的树。团体的以色列，由个人以色列的后裔所组成，40是单个以色列的繁增和扩大。在出埃及记四十章里，我们没有局限在一个人身上的以色列，却有一个扩大为团体实体的以色列，由单个以色列的后裔所组成。我们看见这事是要紧的。
10In our spiritual experience there are two sides, the individual side and the corporate side. No doubt, the individual side is basic, but the corporate side is richer, higher, and greater. The ultimate consummation and completion of our experience as believers is not individual; it is corporate. In Genesis we have the basic, individual experience, but in Exodus we have the ultimate, corporate experience. Consider as an illustration the use of the name “Israel” in these two books. The book of Genesis concludes with an individual Israel, but the book of Exodus concludes with a corporate Israel. Exodus 14:30 says, “Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the seashore.” In this verse the word “Israel” is used in a corporate way to refer to all the Israelites. But in Genesis the name “Israel” is used in a personal and individual way to refer to the transformed Jacob (Gen. 35:10, 21). In Genesis Israel is an individual person, but in Exodus Israel is a corporate people. The individual Israel at the end of Genesis can be compared to a little sprout of a seed, but the corporate Israel at the end of Exodus is like a full-grown tree bearing fruit. The corporate Israel, composed of the descendants of the individual Israel, is the increase and enlargement of the individual Israel. In Exodus we have not an Israel limited to one person, but an Israel enlarged to be a corporate entity composed of the descendants of the individual Israel. It is vital that we see this.
11再者，在出埃及记里的救恩，不是一件个人的事；它乃是包含所有的以色列子民。在出埃及的时候，大约有两百万以色列人，他们都同时得救，同时经过了神的审判。
11Furthermore, in Exodus salvation is not an individual matter; rather it involves all the children of Israel. At the time of the exodus from Egypt there were approximately two million Israelites, all of whom were saved simultaneously; they passed through God's judgment at the same time.
12我们基督徒，一方面是单独个别地得救。然而，另一方面，在神眼中我们是一起得救的。我们是集体得救的。这就是保罗在以弗所书二章六节中的观念，那里告诉我们，我们是一同复活，一同坐在天上。本节中的『一同』，意思是彼此在一起。在神眼中，我们都是同时复活的。并非彼得在一个时间复活，司提反在另一个时间复活，保罗又在别的时间复活。不论我们生在何时，我们都同时在基督里集体地复活。虽然我们是集体地蒙了救赎，但在某种意义上，我们是个别地蒙召。我们没有一个人是在使徒保罗蒙召的时候蒙召的。论到神的呼召，有个人的成分；然而，以神的救赎来说，没有一件事是个人的，每一件事都是团体的。我们已经指出，在创世记末了有一个单个的以色列。但是在出埃及记未了的一章，我们有一个团体的器皿，神的住处，神与人在地上的居所。藉著这个对比，我们能看见创世记和出埃及记之间路线的不同。在创世记里有个人属灵经历的路线，而出埃及记里有团体经历的路线。在创世记里，基本上是亚伯拉罕和他的妻子两个人从迦勒底出来，但在出埃及记里有两百万以上的人从埃及出来。这是何等的对比！
12On the one hand, we Christians were saved individually and personally. However, on the other hand and in the eyes of God, we were saved together. We were saved corporately. This is Paul's concept in Ephesians 2:6, where we are told that we were raised up together and seated together in the heavenlies. The word “together” in this verse means with one another. In the eyes of God, we all were raised up at the same time. Peter was not raised up at one time; Stephen, at another; and Paul, at still another. No matter when we were born, we were all raised up in Christ corporately at the same time. Although we were redeemed collectively, in a sense, we are called individually. None of us was called when the Apostle Paul was called. Concerning God'scall ing, there is an individual element; however, with God's redemption there is nothing individual, but everything is corporate. We have pointed out that at the end of Genesis we have an individual Israel. But in the last chapter of Exodus, we have a corporate vessel, God's habitation, God's dwelling place with man on earth. Through this contrast we can see the difference between the line in Genesis and the line in Exodus. In Genesis there is the line of individual spiritual experience, whereas in Exodus there is the line of corporate experience. In Genesis basically two people, Abraham and his wife, came out of Chaldea, but in Exodus over two million people came out of Egypt. What a contrast
（六） 神的荣耀
F. The Glory of God
13尽管创世记是丰富的，但在这卷书中，我们却看不见神的荣耀具体地在祂百姓中间显现。然而在出埃及记第四十章，当帐幕立起来时，神的荣耀实际可见地降临了。神的荣耀不仅降临在帐幕之上，而且充满了帐幕。
13Although the book of Genesis is rich, in this book we do not see God's glory manifested among His people in a substantial way. However, in chapter forty of Exodus, the glory of God came down visibly and substantially when the tabernacle was erected. Not only did the glory of God come down upon the tabernacle, but it also filled it
（七） 堕落
G. The Fall
14从这两卷书叙述堕落的方式，看见了创世记和出埃及记之间更进一步的对比。圣经给我们看见人堕落的不同方面。创世记里的堕落，是落到背叛和拜偶像里，那就是落到巴别。我们得救之前是在巴别，就是在背叛和拜偶像之地；但我们也在埃及，就是出埃及记中所描述的堕落之地。埃及是一个肉体享受的地方，这种享受把人带到奴役之下和捆绑之中。因此，在圣经里，埃及表征作为肉体享受的世界，把我们带到奴役之下。我们得救以前，一面说是在巴别，另一面说是在埃及。这意思是说，我们在背叛和拜偶像里，也在世界和其享受里，包括运动和娱乐。在世界中肉体的享乐是为著满足天然的人。因著这种肉体和属世的享乐，堕落的人就落在他的法老─撒但的奴役之下。堕落的人就好像那些在巴别的人，也像在埃及的以色列人。如果我们局限在创世记里，亚伯拉罕、以撒和雅各的路线上，就只能看见巴别所描述我们堕落的一面。我们能看见背叛和拜偶像，但看不见从属世享乐而来的奴役和捆绑。连人的堕落也有两条路线。一方面，我们是亚伯拉罕、以撒和雅各；另一方面，我们是以色列人。我们看见了创世记和出埃及记之间的许多对比，以我们的经历来说，就不该再把出埃及记当作创世记的延续。我再说一遍，出埃及记不是创世记中属灵经历的延续；它启示出信徒经历的另一面或另一条路线。创世记里的经历有点含糊而抽象，但是出埃及记所叙述的经历都是实际而具体的。出埃及记里每一方面的经历─从主的同在作柱子直到荣耀充满了帐幕─都是实际的。
14A further contrast between Genesis and Exodus is seen in the way the fall is presented in these two books. The Bible shows us different aspects of man's fall. In Genesis the fall was a fall into rebellion and idolatry, that is, a fall into Babel. Before we were saved, we were in Babel, in a land of rebellion and idolatry. But we were also in Egypt, the place of the fall as described in Exodus. Egypt is a land of fleshly enjoyment. This enjoyment brings people into slavery, under bondage. Therefore, in the Bible, Egypt signifies the world as the fleshly enjoyment which brings us into slavery. Before we were saved, we were in Babel on the one hand and in Egypt on the other. This means that we were in rebellion and idolatry and also in the world with its enjoyment, including sports and entertainments. The fleshly enjoyment in the world is for the satisfaction of the natural man. Through this fleshly and worldly enjoyment, fallen man is held in slavery under Satan as his Pharaoh. Fallen people are like those in Babel and like the children of Israel in Egypt. If we were limited to the line of Abraham, Isaac, and Jacob in the book of Genesis, we would see only the aspect of our fall that is depicted by Babel. We would see rebellion and idolatry, but not slavery and bondage through worldly enjoyment. Even with man's fall there are two lines. On one hand, we are Abraham, Isaac, and Jacob; on the other hand, we are the children of Israel. Having seen many of the contrasts between Genesis and Exodus, we should no longer consider Exodus a continuation of Genesis as far as our experience is concerned. To repeat, Exodus is not a continuation of the spiritual experience in Genesis; it reveals another side or line of the believer's experience. The experience in Genesis is somewhat vague and abstract, but the experience presented in Exodus is solid and substantial. Every aspect of the experience in Exodus is solid, from the Lord's presence as the pillar to the glory filling the tabernacle
（八） 一本图画的书
H. A Book of Pictures
15创世记和出埃及记都包含了新约中所描写的属灵经历的图画。不过，创世记里的图画没有出埃及记里的那样明确。从开头到结束，出埃及记是一本图画的书。例如，法老和埃及地都是图画；法老是描写撒但的，而埃及是描写世界富足、丰饶的一面。（所多玛代表世界罪恶的一面。）埃及地用尼罗河灌溉，出产黄瓜、大蒜、韭菜和洋葱。以色列人在旷野漂流的那些年间，埋怨没有那些他们在埃及所大大享受的食物。以色列人在埃及享受许多埃及地的出产，但在旷野他们只有吗哪可吃。这是一幅图画。
15Both Genesis and Exodus contain pictures of the spiritual experiences described in the New Testament. The pictures in Genesis, however, are not as definite as those in Exodus. From beginning to end, Exodus is a picture book. Both Pharaoh and the land of Egypt, for example, are pictures. Pharaoh portrays Satan, and Egypt depicts the rich, productive aspect of the world. (The sinful aspect of the world is represented by Sodom.) Watered by the Nile, the land of Egypt produces cucumbers, garlic, leeks, and onions. During the years of wandering in the wilderness, the children of Israel complained about the lack of those particular foods that they enjoyed abundantly in Egypt. In Egypt the Israelites had much enjoyment of the Egyptian produce, but in the wilderness they had only manna to eat. This is a picture.
16当你读出埃及记时，要记得你不仅是读字句，也是看图画。过逾越节以及灭命的天使击杀长子是图画。当埃及地所有的长子都被击杀时，以色列人在血的遮盖之下，他们在家中吃逾越节的羊羔，享受平安、安息和安全。何等奇妙的图画！法老和他的军兵追袭以色列人也是一幅图画，描绘出撒但和其背叛的天使追袭神所救赎的人。当我们来到出埃及记时，我们是在看属天的电视，在这电视上我们看见自己蒙救赎和拯救的图画。法老和他的军兵追赶以色列人，在红海里淹死了；然而以色列人却得胜地走过那海。我们在圣经其它的地方找不著这样一幅图画。在呼召摩西的事上，我们看见更多的图画。当神呼召摩西时，祂先给他一个荆棘焚烧的异象─荆棘被火烧著，却没有烧毁。（三2～4。）摩西无法逃避神的呼召，就表示他担心以色列人不信他，也不听他的话。（四1。）所以神吩咐摩西把杖丢在地上。当摩西这样作时，杖就变作蛇。但是当摩西拿住蛇的尾巴，它就在他手中仍变为杖。（四～4。）然后神吩咐摩西把手放在怀里。及至摩西把手从怀里抽出来，手『长了大痲疯，有雪那样白』。（四6。）随后，他照神的吩咐，再把手放在怀里，又抽出来时，『手已经复原，与周身的肉一样』。（四。）把这些神迹向摩西显明之后（这些神迹将要向以色列人证实，主实在向他显现了），神说：『这两个神迹若都不信，也不听你的话，你就从河里取些水，倒在旱地上，你从河里取的水必在旱地上变作血。』（四9。）这是进一步的神迹。这些神迹非常有意义。荆棘表明我们天然的人。荆棘被火烧著，却没有烧毁，这个事实说出神呼召我们的时候，祂并不要使用我们天然的人。
16As you read the book of Exodus, keep in mind that you are not merely reading words, but looking at pictures. The celebration of the Passover and the smiting of the firstborn by the destroying angel are pictures. While all the firstborn in Egypt were being smitten, the children of Israel were enjoying peace, rest, and safety as they ate the Passover lamb in their houses under the covering of the blood. What a marvelous picture! The pursuit of the Israelites by Pharaoh and his armies is also a picture of Satan and his host of rebellious angels in pursuit of God's redeemed ones. When we come to the book of Exodus, we are watching a heavenly television. On this television we see pictures of our own redemption and salvation. Pharaoh and his army pursued the children of Israel into the Red Sea and were drowned there. The Israelites, however, marched through these a triumphantly. Nowhere else in the Bible can we find such a picture. We see more pictures in the calling of Moses. When God called Moses, He firstly gave him a vision of a burning bush, a bush that was burning without being consumed (3:2-4). Unable to escape God ' scall ing, Moses expressed his concern that the children of Israel would not believe him nor hearken to his voice (4:1). Therefore, God told Moses to cast his rod on the ground. When Moses did so, the rod became a serpent. But when Moses took up the serpent by the tail, it became a rod again in his hand (4:2-4). Then the Lord commanded Moses to put his hand into his 2 bosom. When Moses took his hand out of his bosom, it was “leprous as snow” (4:6). At the Lord's command, he put his hand into his bosom again and took it out, and “it was turned again as his other flesh” (4:7). After showing these signs to Moses, signs that were to be proofs to the children of Israel that the Lord had 7 truly appeared to him, the Lord said, “If they will not believe also these two signs, neither hearken unto thy voice,...thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land” (4:9). This was to be a further sign. These signs are very meaningful. The bush denotes our natural man. The fact that the bush was burning without being consumed indicates that when God calls us, He does not intend to use our natural man.
17杖代表在神之外我们所倚靠的任何东西。杖变作蛇，启示了我们在神以外所倚靠的任何事物都是蛇，就是那恶者。因此，你若倚靠你的丈夫或妻子，你的丈夫或妻子就变成一条『蛇』。你所受的教育和银行存款也是一样。当我们顺服主，把杖丢下时，它就变作蛇。然而神不要我们把杖永远丢下。我们需要照祂的命令再拿住『尾巴』。我们需要抓住我们所受的教育或银行存款的『尾巴』。
17The rod represents anything other than God that we rely on. The rod becoming a serpent reveals that anything apart from God that we rely upon is a serpent, the Devil. Thus, if you rely upon your husband or wife, your husband or wife is a “serpent.” The same is true of your education or your bank account. When we obey the Lord to cast down the rod, it becomes a serpent. But God does not want us to cast away the rod forever. At His command, we need to take it up again by the “tail.” We need to grasp our education or bank account by the “tail.”
18摩西的手长了大痲疯，表明在我们的肉体中没有良善；我们的肉体就是大痲疯的化身。若是我们摸了自己，我们就成了长大痳疯的。最后，尼罗河的水变作血，表征世界的享乐就是死亡。这些神迹说明神不要用我们天然的人，在神之外我们所倚靠的一切都是撒但，我们的肉体是长大痲疯的，世界的享乐就是死亡。这些是出埃及记里的一些图画。在这卷书中还有其它的图画，是与红海、吗哪、从被击打的磐石所流出的水，以及帐幕和其中的器具有关。
18Moses' hand becoming leprous is an indication that in our flesh there is nothing good; our flesh is the embodiment of leprosy. If we touch ourselves, we become leprous. Finally, the changing of the water of the Nile into blood signifies that the enjoyment of the world is death. These signs indicate that God will not use our natural man, that everything we rely on other than God is Satan, that our flesh is leprous, and that the enjoyment of the world is death. These are some of the pictures in Exodus. There are other pictures in this book related to the Red Sea, the manna, the water flowing from the smitten rock, and the tabernacle with its furniture
二 概述
II. THE GENERAL SKETCH
19出埃及记首先指出以色列子民如何在埃及为奴隶。（一8～14。）然后启示以色列子民蒙了救赎和拯救。（十二27，十四30。）在他们蒙了救赎和拯救之后，以色列子民就在旷野受主的引导。（十三17～18，21～22，十七1，十九1～2，四十～38。）他们受云柱和火柱的引导。再者，吗哪从天而降，活水从裂开的盘石流出来。最终，以色列人在他们的旅程中被主带到西乃山，在那里他们接受了神永远旨意的启示，就是要在地上有祂的居所。（二五8～9，40。）接受了这个启示之后，他们就建造会幕作神的居所。（三九32，四十2，34～35。）
19The general sketch of Exodus firstly shows how the children of Israel were enslaved in Egypt (1:8-14). Then it reveals that the children of Israel were redeemed and saved (12:27; 14:30). After their redemption and salvation, the children of Israel were led by the Lord in the wilderness (13:17-18, 21-22; 17:1; 19:1-2; 40:36-38). They were led by the pillar of cloud and by the pillar of fire. Furthermore, manna 36 rained down from heaven, and living water flowed from the cleft rock. In their journeys the children of Israel eventually were brought by the Lord to Mount Sinai where they received a revelation of God's eternal purpose, which is to have His dwelling place on earth (25:8-9, 40). After receiving this revelation, they built the tabernacle for God's habitation (39:32; 40:2, 34-35).
20出埃及记不仅是一本述说以色列人如何从埃及出来的书，它还是一本救赎、供应、启示和建造的书。从埃及出来仅仅是开端，接著就是供应、启示和建造。
20Exodus is not only a book telling how the Israelites got out of Egypt; it is a book of redemption, supply, revelation, and building. The exodus from Egypt was simply the beginning. This was followed by the supply, the revelation, and the building
三 中心思想
III. THE CENTRAL THOUGHT
21出埃及记的中心思想乃是：基督是神子民的救赎、拯救和供应，又是他们敬拜和事奉神的方法，使他们在祂里面与神建造在一起，叫他们与神相见，彼此交通，而且互为居所。出埃及记从始至终，都给我们看见基督。祂是逾越节，是我们蒙救赎的方法。祂是神子民的大救恩，拯救我们脱离法老─撒但的手。祂是吗哪和活水，是我们生命的供应。再者，红海表征我们受浸归入基督的死。（林前十2。）罗马书六章三节说，受浸归入基督的人，是受浸归入祂的死。
21The central thought of Exodus is that Christ is the redemption, salvation, and supply of God ' sp eople and the means for them to worship and serve God so that in Him they may be built up with God together for them and God to meet, communicate, and dwell mutually. We see Christ throughout the book of Exodus. As the Passover, He is the means of our redemption. As the great salvation for God'sp eople, He saves us out of the hand of Pharaoh, Satan. As the manna and the living water, He is our life supply. Furthermore, the Red Sea signifies Christ's death in which we are baptized (1 Cor. 10:2). Romans 6:3 says that those who are baptized into Christ are baptized into His death.
22在出埃及记里，基督还是许多其他的项目：云柱和火柱，以琳的七十棵棕树和十二股水泉，帐幕和帐幕的所有器具。藉著帐幕和帐幕的器具，神所救赎的人能事奉祂并敬拜祂。这指出基督是我们所藉以事奉并敬拜神的方法。神的选民需要同被建造成为一个实体─帐幕，在那里神与人可以彼此相见、互相交通，也彼此同住。在基督里，我们与神，神与我们，建造在一起，聚集在一起，也居住在一起。这就是出埃及记的中心思想。
22In Exodus Christ is many other items: the pillar of cloud and the pillar of fire, the seventy palm trees and twelve springs at Elim, and the tabernacle with all its furniture. Through the tabernacle and its furniture, God's redeemed people could serve Him and worship Him. This indicates that Christ is the means by which we serve God and worship Him. God's chosen people are to be built up together into one entity, the tabernacle, where God and man may mutually meet, communicate, and dwell. In Christ we and God, God and we, are built together, meet together, and dwell together. This is the central thought of the book of Exodus
四 分段
IV. THE SECTIONS
23我们可以简单地描述出埃及记的分段。本书分为五段：为奴，（一1～22）救赎和拯救，（二1～十五21）引导，（十五22～十八27，）得启示，（十九1～三四35）以及建造帐幕。（三五1～四十38。）有了这篇序言在我们面前，在往后的信
23We may outline the sections of Exodus in a simple way. The book is arranged in five sections: enslaved (1:1-22), redeemed and saved (2:1—15:21), led (15:22— 18:27), receiving revelation (19:1—34:35), and building the tabernacle (35:1—40:38). Having this introductory word before us, we shall get into the details of this book in the following messages
24息中，我们就将进入本书的细节。
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