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出埃及记生命读经 · 第10篇

神呼召摩西的总论

The Complete View of God’s Call of Moses
1在本篇信息中我们需要来看神呼召摩西的总论。根据出埃及记第三章和第四章，这个呼召包涵五点：焚烧的荆棘、对神是谁以及神之所是的启示、神呼召的目的、三个神迹、亚伦的配搭以及西坡拉的割除。我们将在下一篇信息中看神呼召的目的；在本篇信息里我们要来看神呼召的其它四方面。首先，摩西看见荆棘被火烧著却没有烧毁的异象。这样的异象是独一的。摩西看见了焚烧的荆棘以后，神就把祂自己启示给他。揭示神的名实际上就是启示神的自己。没有其它部分的话语像出埃及记第三章一样，对这神圣的名字，给我们清楚而深奥的启示。神对摩西说，祂的名是『我就是那我是』。这说出1:8神的名在这里是动词『是』的一个形式。启示录一章八节说，主神是『昔是、今是、以后永是者』。再者，神告诉摩西，祂是亚伯拉罕的神、以撒的神、雅各的神。这个称呼启示神不仅是存在、活著的神，祂还是复活的神。在第四章中摩西得了三个神迹：杖变蛇的神迹、手长大痲疯的神迹，以及水变血的神迹。到本章的末了，他得著男帮手和女帮手。亚伦所给与的男帮手是配搭，而西坡拉所供给的女帮手则是割除。这割除使摩西成为『血郎』，就是判死刑的人。只有在摩西接受这两种帮助之后，神对他的呼召才完全。那时摩西对主才有用，并且全然豫备好了来实现神的托付。倘若我们看见这个神呼召的全貌。就是从焚烧荆棘的异象一直到西坡拉的割除，我们将有深刻的印象。
1In this message we need to see the complete view of God’scall of Moses. According to chapters three and four of Exodus, this call covers five points: the burning thorn-bush, the revelation of who God is and of what God is, the purpose of God’scall ing, the three signs, and Aaron’s matching and Zipporah’s cutting. We shall consider the purpose of God’scall ing in the next message; in this message we shall look at the other four aspects of God’scall ing. Firstly, Moses saw the vision of a thorn - bush that burned without being consumed. Such a vision was unique. After Moses beheld the burning thorn-bush, God revealed Himself to him. The unveiling of God’s name was actually the revelation of God Himself. No other portion of the Word affords us as clear and profound a revelation of the divine name as the third chapter of Exodus. God said to Moses that His name was “I AM THAT I AM.” This indicates that God’s name here is a form of the verb to be. Revelation says that the Lord God is “He who is, and who was, and who is coming.” Furthermore, God told Moses that He was the God of Abraham, the God of Isaac, and the God of Jacob. This title reveals that God is not only the God of being, of existence, but that He is also the God of resurrection. In chapter four Moses was given three signs: the sign of the rod becoming a serpent, the sign of the hand becoming leprous, and the sign of the water becoming blood. Toward the end of this chapter he received the male help and the female help. The male help, afforded by Aaron, was the matching, and the female help, provided by Zipporah, was the cutting. This cutting caused Moses to be a “bloody husband,” a man under the sentence of death. Only after Moses had received these two kinds of help was God’scall ing of him complete. By then Moses was useful to the Lord and was fully prepared to carry out God’s commission. If we see this complete view of God’scall ing, a view that reaches from the vision of the burning thorn-bush to Zipporah’s cutting, we shall be deeply impressed.
一 焚烧的荆棘
I. THE BURNING THORN-BUSH
2当摩西被神呼召时，他看见一丛焚烧荆棘的大异象。我们已指出，焚烧的荆棘是指神所救赎的人。我们曾经是创世记第三章中受咒诅的荆棘，但在出埃及记第三章里我们是蒙救赎的荆棘。现今神正在我们里面且在我们身上焚烧。这焚烧的荆棘就是旧约里的以色列人，也是新约里的教会。今天在教会中仍有『荆棘』；教会还不是宝石。虽然如此，我们赞美主，我们是在变化的过程中。
2When Moses was called by God, he saw the great sight of a burning thorn - bush. We have pointed out that the burning thorn - bush refers to God’s redeemed people. Once we were thorns under the curse in Genesis 3, but in Exodus 3 we are a redeemed thorn-bush. Now God is burning within us and upon us. This burning thorn - bush is both the children of Israel in the Old Testament and the church in the New Testament. In the church today there are still “thorns”; the church is not yet precious stone. Nevertheless, we praise the Lord that we are undergoing the process of transformation.
3在申命记三十三章十六节，摩西说神是住在荆棘中的一位。这话是在摩西一百二十岁的时候说的，那是在他看见焚烧荆棘的异象四十年之后。即使到了帐幕建造完成，神来居住在其中以后，摩西还未忘记那异象。在申命记三十三章十六节，为何摩西不说『住帐幕中上主』的喜悦？我相信摩西说神住在帐幕中不如说神住在荆棘中那样甜美。我信即使我们在新耶路撒冷，我们也要回想，我们如何曾是神所居住的荆棘。何等希奇，一丛荆棘竟能成为今天神在地上的居所！从出埃及记第三章一直到启示录二十一章，我们可以找出关乎神居所的路线来。神终极的目标是要得著一个居所。这意思是说，神永远的旨意乃是要建造祂的住处。在创世记里，我们在伯特利有神居所的启示，但没有神居所的真实建造。在出埃及记的开始，神住在荆棘中，但在本书的末了。神住在帐幕中。因此，帐幕和约柜成了以色列人历史的焦点。最后，帐幕扩大成为殿。
3In Deuteronomy 33:16 Moses spoke of God as the One who dwelt in the thorn-bush. This word was uttered when Moses was one hundred twenty years of age, forty years after he had seen the vision of the burning thorn- bush. Moses never forgot that vision, even after the tabernacle had been built and God had come to dwell in it. In Deuteronomy 33:16 why did not Moses speak of the good will of “Him who dwelt in the tabernacle”? I believe that for Moses to speak of God dwelling in the tabernacle would not have been as sweet as it was for him to speak of God dwelling in the thorn-bush. I believe that even when we are in the New Jerusalem we shall recall how we once were a thorn-bush indwelt by God. How marvelous that a thorn-bush can be God’s dwelling place on earth today! All the way from Exodus 3 through Revelation 21 we can trace the line concerning God’s dwelling place. God’s ultimate goal is to obtain a dwelling place. This means that God’s eternal purpose is to build up His habitation. In Genesis we have the revelation of the house of God at Bethel, but we do not have the actual building of the house of God. At the beginning of Exodus God dwelt in the thorn-bush, but at the end of the book He dwelt in the tabernacle. The tabernacle with the ark thus became the focal point of the history of the children of Israel. Eventually, the tabernacle was enlarged into the temple
4主耶稣来到作为神的帐幕（约一14，原文）和神的殿。（约二。）今天教会也是神的殿。（林前三16。）至终，这殿将总结于新耶路撒冷，就是神在永世里的居所。起初神的居所是一丛蒙救赎的荆棘，但这丛荆棘逐渐被圣化、变化、模成，甚至得荣。帐幕就是变化的一个例子。在帐幕里，有用金子包裹的皂荚木，也有用金线绣成的麻布。皂莱木和麻布都是表征人性，而金子则表征神性。这样被包裹和绣成的人性是变化过的人性。在出埃及记第三章神的居所是荆棘，但在出埃及记四十章，祂的居所乃是用神性包裹并交织在一起的人性所造成的帐幕。
4The Lord Jesus came both as God’s tabernacle (John 1:14) and as God’s temple (John 2:19). The church today is also the temple of God (1 Cor. 3:16). 19 Ultimately, this temple will consummate in the New Jerusalem, which will be God’stem ple in eternity. In the beginning God’s dwelling place was a redeemed thorn - bush, but gradually this thorn - bush is being sanctified, transformed, conformed, and even glorified. The tabernacle is an illustration of transformation. In the tabernacle there was acacia wood overlaid with gold and also linen embroidered with golden thread. Both the acacia wood and the linen signify humanity, and the gold signifies divinity. Such an overlaid and embroidered humanity is a transformed humanity. In Exodus 3 God’s dwelling was a thorn-bush, but in Exodus 40 His dwelling was the tabernacle made of humanity overlaid by and interwoven with divinity.
5荆棘和帐幕都是表征。神真正的居所不是物质的荆棘。也不是帐幕；它乃是祂的百姓。以色列人被神对付以后，他们成了包金的皂荚木和绣上金线的麻布。今天教会是这豫表的应验。现今教会可能是蒙救赎的荆棘。然而，日子将到，我们要成为金子、珍珠、和宝石。为著神居所的奇妙异象赞美主！这异象所涵括神的居所，是从开始的阶段到总结的阶段，就是从荆棘的阶段直到新耶路撒冷的阶段。摩西被神呼召时，他看见圣火在荆棘中焚烧。保罗蒙召时，他看见同样的异象，至少在原则上是如此。他看见三一神在祂所救赎的人里面焚烧。藉这神圣的焚烧，圣火与荆棘是一，荆棘也与火是一，火就是三一神自己。今天父神在子里，子成为灵像火一般降临在我们身上。主耶稣曾说，祂来要把火丢在地上。（路十二49。）在五旬节那天，圣灵以火焰舌头的形状来到。今天主仍然把火丢在地上。这圣洁的火焰，这神圣的焚烧，俘掳了我们，如今我们是有三一神焚烧之荆棘的一部分。三而一的神正在祂所拣选并救赎的教会里面和教会身上焚烧。因此，教会就是三而一的神在蒙救赎的人性中焚烧。这就是神圣的经营。（提前一4，原文。）
5Both the thorn-bush and the tabernacle are symbols. God’s actual dwelling place was neither the physical thorn-bush nor the tabernacle; it was His people. After the children of Israel had been dealt with by God, they became acacia wood overlaid with gold and also linen embroidered with golden thread. The church today is the fulfillment of this type. At present the church may be a redeemed thorn-bush. However, the day is coming when we shall be gold, pearl, and precious stone. Praise the Lord for the marvelous vision of God’s dwelling place! This vision covers God’s habitation from the initial stage, the stage of the thorn-bush, to the consummate stage, the stage of the New Jerusalem. When Moses was called by God, he saw the holy fire burning within the thorn-bush. When Paul was called, he saw the same vision, at least in principle. He saw the Triune God burning within His redeemed ones. Through this divine burning, the holy fire was one with the thorn-bush, and the thorn-bush was one with the fire, which is the Triune God Himself. Today God the Father in the Son and the Son as the Spirit have come down upon us as fire. The Lord Jesus once said that He came to cast fire upon the earth (Luke 12:49). On the day of Pentecost the Spirit came in the form of tongues of fire. Today the Lord is still casting fire upon the earth. This holy fire, this divine burning, has captured us, and now we are part of the thorn- bush that is burning with the Triune God. The Triune God is burning within and upon the church He has chosen and redeemed. Thus, the church is the Triune God burning within a redeemed humanity. This is the divine economy (1 Tim. 1:4, Gk
6这个经营启示给保罗。（弗三3～5，。）事实上，它是神圣启示的焦点。摩西在表征里看见这经营，而保罗是在实际里看见了它。我们何等赞美主，祂的经营也向我们揭开！我们大胆地宣告，我们看见了焚烧荆棘的异象。每一个地方教会都是有三一神焚烧的荆棘。我曾被人问到，为甚么对于神的经营以及今天在众地方教会所成就的如此坚持不变？答案在于我看见了属天的异象。摩西和保罗无法忘记他们所见过的异象。保罗的书信启示，没有甚么能使他违背那异象，连下监和殉道都不能。保罗坚持到底，因他被属天的异象所掳。那些为主殉道之人的死，只能使荆棘焚烧得比以前更旺。
6This economy was revealed to Paul (Eph. 3:3-5, 9). It is, in fact, the focus of the divine revelation. 9 Moses saw this in symbol, but Paul saw it in reality. How we praise the Lord that His economy has also been unveiled to us! We boldly proclaim that we have seen the vision of the burning thorn - bush. Every local church is a thorn - bush burning with the Triune God. I have been asked why I am so persistent and unchanging concerning God’s economy and its accomplishment in the local churches today. The answer is that I have seen the heavenly vision. Moses and Paul could not forget the vision they had seen. Paul’s Epistles reveal that nothing, including imprisonment and martyrdom, could turn him from the vision. Paul was steadfast unto the end because he had been captured by the heavenly vision. The death of those martyred for the Lord can only cause the thorn-bush to burn more than ever.
7今天我们中间成千的人看见了焚烧荆棘的异象，无人能改变我们。甚至我们也不能改变自己。倘若我们尝试违背这异象，这异象就不让我们过去。我们被所看见的异象『毁』了。在这些日子里，我深信没有甚么能动摇在主恢复里的众圣徒。动摇只会使他们更绝对。许多人作见证说，他们不能违背在神经营中教会的异象。反对者当了解，要抵挡主的恢复太迟了，因有这样多的人看见了焚烧荆棘的异象。为著三一神在教会中焚烧的异象阿利路亚！神呼召摩西的每一方面都能在保罗的著作中找著。在保罗的书信中，我们看见焚烧荆棘的异象。以弗所书一章和三章有神圣的经营，就是三一神分赐到祂所救赎的人里面，使他们成为祂的彰显。这个分赐产生了教会，就是今天焚烧的荆棘。何等喜乐，我成了这焚烧荆棘的一部分！因我们看见了这异象，我们绝不能回到宗教去。反之，这异象使我们竭力往前。甚至许多青年人也能见证，他们看见了焚烧荆棘的异象，就是神今天在教会中经营的异象。
7Thousands of us today have seen the vision of the burning bush, and no one can change us. We cannot even change ourselves. If we try to turn away from the vision, the vision does not let us go. We have been “wrecked” by the vision we have seen. In these days I have become fully convinced that nothing can shake the saints in the Lord’s recovery. Shaking only makes them more absolute. Many have testified that they cannot turn away from the vision of the church in God’secon o my. The opposers should realize that it is too late to stand against the Lord’s recovery because so many have seen the vision of the burning thorn-bush. Hallelujah for the vision of the Triune God burning within the church! Every aspect of God’scall ing of Moses can be found in the writings of Paul. In Paul’s Epistles we see the vision of the burning thorn-bush. In Ephesians 1 and 3 we have the divine economy, the dispensing of the Triune God into His redeemed people so that they may become His expression. This dispensation brings into being the church as the burning thorn-bush today. How glad I am to be part of this burning bush! Because we have seen this vision, we could never go back to religion. Rather, the vision causes us to press on. Even many of the young people can bear witness that they have seen the vision of the burning thorn- bush, the vision of God’secon o my in today’s church
8这异象已启示在我们里面。即使我们回到世界中，我们也不能消除那已经烧进我们里面的异象。你没有见过教会的异象么？你没有看见三而一的神正将祂自己分赐到祂所救赎的人里面么？赞美主，我们看见了！你可以软弱甚至退后，但这异象不让你过去。就算你不再要这异象了，这异象还是不离开你。你是这焚烧荆棘的一部分，无路可逃。为著焚烧荆棘的异象阿利路亚！这异象是神呼召的第一方面。
8This vision has been revealed into us. Even if we were to go back to the world, we could not eradicate the vision that has been burned into our being. Have you not seen the vision of the church? Have you not seen that the Triune God is dispensing Himself into His redeemed ones? Praise the Lord we have seen it! You may be weak or even backslidden, but this vision will not let you go. Even when you no longer want the vision, the vision will not leave you. You are part of the burning thorn-bush, and there is no way to escape. Hallelujah for the vision of the burning thorn-bush! This vision is the first aspect of God’scall ing
二 神是谁以及神的所是
II. WHO GOD IS AND WHAT GOD IS
（一） 我就是那我是
A. I Am That I Am
9第二方面就是神是谁以及神之所是的问题。神是独一自有的一位。其他一切变幻不定，但神是永存的。我们不是，惟独神永远是。正如我们所看见的，在出埃及记第三章，神的名启示给摩西的乃是『是』这个动词。这表明在万有存在以先，神就是。在许多事物灭没之后，神仍然是。神昔是、今是、以后永是。作为自有者，神是一切积极正面事物的实际。约翰福音启示祂是我们所需要的一切：生命、光、粮食、活水、草场、道路。我们必须认识神是。天地会过去，但神是。你因软弱而气馁么？有一天你的软弱会消失，但神仍然是。不要相信神以外的任何事物。不要相信你的软弱或刚强，因为你的软弱和刚强都要过去。然而，当它们过去了，神仍然是祂所是的。按我的经历来看，我能见证富足和贫穷都会过去，但神依然长存。我们或富或贫，神永远是。我们甚至不该倚靠主所赐给我们的妻子或丈夫。即使我们失去妻子或丈夫，神仍然是。这时侯，我们必须相信祂是那永远长存的一位。如果我们认识神是，我们将大得激励，尤其是在为难之时。
9The second aspect is the matter of who God is and of what God is. God is the unique self-existing One. Everything else comes and goes, but God remains. We are not, but God, and God alone, always is. As we have seen, the name of God as revealed to Moses in Exodus 3 is simply the verb to be. This indicates that before anything else came into existence, God was. After so many things have passed out of existence, God will still be. God was, God is, and God will be. As the self - existing One, God is the reality of every positive thing. The Gospel of John reveals that He is all we need: life, light, food, drink, pasture, the way. It is necessary that we know God as the One who is. Heaven and earth may pass away, but God is. Are you discouraged by your weaknesses? One day your weaknesses will cease to exist, but God will still be. Do not believe in anything other than God. Do not believe either in your weakness or in your strength, for both your weakness and your strength will pass away. However, when they are gone, God will continue to be the One who is. According to my experience, I can testify that both riches and poverty pass away, but God abides. Whether we are rich or poor, God is. We should not even put our confidence in the wife or husband the Lord has given us. Even if we suffer the loss of wife or husband, God will yet be. At such a time, we must believe in Him as the ever- existing One. If we know God as the One who is, we shall be greatly encouraged, especially during difficult times.
10很多基督徒对神的认识相当肤浅，也许只认识祂是全能的神。但神的这方面并没有在出埃及记第三章向摩西启示。反之，这里的启示是关乎神是。说祂是就彀了。有时候多说了祂是有能的，是一个阻碍。同样的，不需要说祂有大能。认识祂是就彀了。神在祂自己里面总是有能力的，但是对于我们祂也许显得无能为力。请看看保罗的经历，保罗在他早期的职事中，医治了许多19:11-人。甚至他摸过的手巾也能医治别人。（行传十九11～12。）但在他以后的职事里，保罗没有经历这样多医病的能力。当提摩太病了，保罗劝他用点酒，因他胃口不清，屡次患病。（提前五23。）再者，保罗被囚时，他没有求神拆毁牢墙，也没有求祂神奇地开门，像祂在行传十二章为彼得所作的一样。神作事有时候像全能者。但是当保罗殉道时，他所认识的神不是全能者，乃是祂是。对保罗而言，这是安慰和力量的源头。保罗认识神并且相信祂，不是那能救他出监牢的一位。而是永远长存的一位。那位今是、以后永是者。即使神表面上不为我们作甚么，我们仍然应当相信祂是。今天所有的基督徒都认识全能的神，但我们能更深地认识祂是。
10Many Christians know God in a shallow way, perhaps only as the almighty God. But this aspect of God is not revealed to Moses in Exodus 3. Rather, the revelation here concerns God as the One who is. It is sufficient to say that He is. There are times when it is a hindrance to go further and say that He is able. Likewise, there is no need to say that He is mighty. It is enough to know that He is. In Himself, God is always able and mighty, but to us He may appear to be neither able nor mighty. Consider Paul’s experience. In his early ministry Paul healed many people. Even handkerchiefs that had been in touch with him could heal others (Acts 12). But in his later ministry Paul did not experience so much healing power. When Timothy became ill, Paul exhorted him to take wine for the sake of his stomach and his frequent infirmities (1 Tim. 5:23). Furthermore, when Paul was imprisoned, he did not ask God to break down the walls nor did he ask Him to miraculously open the gate, as He had done for Peter in Acts 12. There are times when God acts as the almighty One. But when Paul was about to be martyred, he knew God not as the almighty One, but as the One who is. This was a source of comfort and strength to Paul. Paul knew God and believed in Him, not as the One who was able to rescue him from prison, but as the ever-existing One, as the One who is and who always will be. Even when God apparently does nothing for us, we should still believe in Him as the One who is. All Christians today know the almighty God, but we may know Him in a deeper way as the One who is.
（二） 复活的神
B. The God of Resurrection
11我们也相信神是复活的神；那就是说，我们相信祂是亚伯拉罕、以撒、雅各的神。虽然神不救保罗出监牢，保罗却知道，在他殉道以后，神要进来使他复活。保罗在他殉道之前，享受那位祂是。但后来他要享受祂作复活的神。殉道给他机会经历神是复活的神。
11We also believe in God as the God of resurrection; that is, we believe in Him as the God of Abraham, Isaac, and Jacob. Although God did not release Paul from prison, Paul knew that, after his martyrdom, God would come in to resurrect him. Before his martyrdom, Paul enjoyed Him as the One who is. But afterward, he would enjoy Him as the God of resurrection. Martyrdom simply gave him the opportunity to experience God as the God of resurrection
12我们不该仅仅照著神的神迹奇事来认识祂。事实上，我们不该巴望神迹。在约翰第二章主耶稣不将自己交托给那些求神迹的人。我们需要认识神是那位祂是，并且是复活的神；我们必须认识祂是自有者、永存者、复活者。作为神所呼召的人，我们若渴望在祂的恢复中实行祂的托付。我们就不该是巴望神迹的人，但我们该认识神是祂是，并且是复活的神；祂是那『我是』，祂是亚伯拉罕的神、以撒的神、雅各的神。除了看见焚烧荆棘的异象，我们还需要对神的这启示。不要光照著神的所作认识祂，而要照著神的所是认识祂。神是否为我们作事算不得甚么。环境也许会彻底改变，但神仍然是。万事会递迁；但神是，祂永远是。在祂没有改变。不但如此，每种死亡的景况都给祂一次机会，使祂在我们的经历中成为复活的神。我早期在台湾的经历证实这事。一九四九年，当我被工作打发到台湾的时候，台湾非常落后、贫穷。虽然我被打发到那里，却没有得到任何的经济支持。因我完全摆在主的工作上，所以没有作事。然而，以非常有限的财力，我还有责任要维持一个大家庭。起初我因这种光景灰心，我所能作的就是环顾狭窄的空间，自问在那里到底要作甚么。从大陆迁徙过去，我经历到环境上激烈的变化─那里的工作正兴旺，有数百处教会，现在却来到了一个未开发的岛上。虽然外面的一切几乎都改变了，但我的神仍然是。在以后的日子里，我们经历了祂对我们的所是，我们也看见了祂丰富的属灵祝福，甚至祂物质的供应。
12We should not seek to know God merely according to His miraculous acts. In fact, we should not expect miracles. In John 2 the Lord Jesus did not commit Himself to those who sought miracles. We need to know God as the One who is and as the God of resurrection; we must know Him as the self-existing One, the ever- existing One, and the resurrecting One. If, as God’s called ones, we desire to carry out His commission in His recovery, we should not be those who expect miracles, but we should be those who know God as the One who is and as the God of resurrection. He is the I Am, and He is the God of Abraham, the God of Isaac, and the God of Jacob. In addition to seeing the vision of the burning thorn-bush, we need this revelation of God. Do not simply know God according to what He does, but know Him according to what He is. Whether or not God does something for us means nothing. The environment may change drastically, but God still is. Everything may fluctuate; but God is, and He is forever. With Him, there is no change. Furthermore, every death situation affords Him an opportunity to be in our experience the God of resurrection. My experience during the early days in Taiwan confirms this. When I was sent to Taiwan by the work in 1949, Taiwan was very backward and very poor. Although I was sent there, I was not given any financial support. Because I was fully occupied with the work of the Lord, I did not take a job. Nevertheless, with very limited financial resources, I still had the responsibility to support a large family. Discouraged by the situation at first, all I could do was look around at the small living quarters and ask myself what I was doing there. I had experienced a drastic change of environment in the move from the mainland, where the work was thriving and where there were hundreds of churches, to an undeveloped island. But although almost everything outward had changed, my God still was. In the days that followed we experienced what He was to us, and we saw His abundant spiritual blessing and even His material provision.
13当我来到美国时，原则上，我的经历是一样的。我没有接受台北教会的经济扶持，洛杉矶教会的扶持也很少。美国的弟兄们认为其他各地的教会都会顾念我的需要。然而，没有一处教会给我任何东西。我从那里来得著生活的供应？我从那位『我是』得著供应。在那些日子里，我靠属天的吗哪而活。但我没有寻求神迹，因我所信的神是那位『我是』。
13My experience was the same in principle when I came to this country. I received no financial support from the church in Taipei and very little support from the church in Los Angeles. The brothers in this country thought that the churches in all the other places were taking care of my needs. However, none of the churches sent me anything. From where did I receive the supply for my existence? I received it from the One who is. In those days I lived by the heavenly manna. But I did not look for miracles, for the God in whom I believe is the One who is
14在已过几个月的风浪中，我没有作甚么，因我相信这个恢复是主的恢复。既然这是主的恢复，就没有人能毁坏它。在约翰二章十九节中主的话可适用于今天：『你们拆毁这殿，我三日内要再建立起来。』我只是说：『主，你出来作事好证实这是你的恢复。主，我不需要作任何事。倘若这是我的工作，我就必须作些事来维持它。但是主，这是你的恢复。』我们需要如何感谢敬拜祂，在已过的几个月中，祂作了许多。这激励我们信靠神是那位我是，并且信靠神是复活的神。
14In the midst of the turmoil in the past months I did not do anything, because I believe that the recovery is the Lord’s recovery. Since this is the Lord’s recovery, no man can damage it. The Lord’sword in John 2:19 applies today: “Destroy this temple, and in three days I will raise it up.” I simply said, “Lord, You do something to confirm that this is Your recovery. Lord, there is no need for me to do anything. If this were my work, then I would have to do something to maintain it. But, Lord, this is Your recovery.” How we must thank and worship Him that in the past several months He has done so much. This encourages us to trust in God as the One who is and in God as the God of resurrection
三三 个神迹
III. THE THREE SIGNS
（一） 杖变蛇
A. The Rod Becoming the Serpent
15我们看过焚烧荆棘的异象，并且认识神是谁以及神的所是以后，我们还需要三个神迹。头一个神迹是杖变蛇的神啧。在创世记第三章毒害亚当和夏娃的那条狡猾的蛇，在出埃及记第四章中被暴露了。这个神迹帮助我们认识那恶者。它指明在神以外，我们所倚靠的任何事物，都是蛇的藏身之处。多年来我学知，每当我倚靠某件事物时，蛇就藏身在那件事物里面。我们已指出，摩西使用多年的杖，是霸占人之蛇的藏身之处。然而，摩西不明瞭这事，直到他照著主的话把杖扔在地上，那隐藏的蛇就被暴露了。
15After we see the vision of the burning thorn - bush and after we come to know who God is and what God is, we still need the three signs. The first sign is that of the rod becoming the serpent. The subtle serpent who poisoned Adam and Eve in Genesis 3 is exposed in Exodus 4. This sign helps us to know the Devil. It indicates that anything we rely upon apart from God is a hiding place for the serpent. Through the years I have learned that whenever I trust in something, the serpent is hidden in that thing. We have pointed out that the rod which Moses had used for many years was a hiding place for the usurping serpent. However, Moses did not realize this until, at the word of the Lord, he cast the rod to the ground. Then the hidden serpent was exposed.
（二） 手长大痳疯
B. The Hand Becoming Leprous
16第二个神迹是手长大痲疯。这神迹是为著认识罪之肉体。我们不仅是长大痲疯的，我们就是大痲疯。这意思是说，我们就是罪，而不光有罪而已。基督钉在十字架上时，祂不仅担当我们的罪，（彼前二24，）祂也替我们成为罪。（林后五21。）因为我们就是罪，基督便替我们成为罪。每一个蒙召的人必须有主观的认识，他的肉体是罪的肉体，并且在肉体之中没有良善。我们的肉体是由罪恶、腐烂、和败坏所构成的。
16The second sign is that of the hand that became leprous. This sign is for knowing the flesh of sin. We are not only leprous, but we are leprosy. This means that we are sin, not just sinful. When Christ died on the cross, He not only bore our sins (1 Pet. 2:24), but He was made sin for us (2 Cor. 5:21). Because we were sin, Christ was made sin for us. Every called one must have the subjective knowledge that his flesh is a flesh of sin and that nothing good dwells in it. Our flesh is a constitution of sin, rottenness, and corruption
（三） 水变血
C. The Water Becoming Blood
17不但如此，蒙召者还必须了解世界满了死亡。这在第三个神迹─水变血的神迹中启示出来。对世人而言，享受是从世界的供应和娱乐而来，就是灌溉埃及地的尼罗河所表征的。然而，在神所呼召的人眼中，世界不是充满活水，乃是充满死亡的血。世界所给我们的，不是解渴的水，而是毒化并杀害我们的死亡。作为神所呼召的人，我们必须认识那恶者、肉体和世界。保罗就有这三重的认识。论到撒但，保罗说：『我们并非不晓得他的诡计』。（林后二11。）论到肉体，他说：『我也知道，在我里头，就是我肉体之中，没有良善』。（罗七18。）论到世界，他说：『就我而论，世界已经钉在十字架上，就世界而论，我已经钉在十字架上。』（加六14。）我们再一次看见，摩西在豫表里所经历
17Furthermore, the called one must realize that the world is filled with death. This is revealed in the third sign, the sign of the water becoming blood. To the people of the world, enjoyment comes from the supply and entertainment of the world, signified by the Nile that watered the land of Egypt. However, in the eyes of God’scall ed one, the world is not filled with living water, but filled with the blood of death. What the world has to offer is not water to quench our thirst; it is death that poisons us and kills us. As God’scall ed ones, we must know the Devil, the flesh, and the world. Paul had this threefold knowledge. Regarding Satan, Paul said, “We are not ignorant of his thoughts” (2 Cor. 2:11). Regarding the flesh, he said, “For I know that in me, that is, in my flesh, nothing good dwells” (Rom. 7:18). And regarding the world, he said, “The world has been crucified to me and I to the world” (Gal. 6:14). Again we see that what Moses experienced in type, Paul experienced in reality
18的，保罗在实际中经历了。
18
四 弟兄的配搭
IV. THE BROTHER’S MATCHING
与妻子的割除
AND THE WIFE’S CUTTING
（一） 弟兄的配搭
A. The Brother’s Matching
19在这一切之后，摩西还需要男帮手和女帮手。男帮手是配搭。这种帮助平衡我们、限制我们，并使我们谦卑。
19After all this, Moses still needed the male help and the female help. The male help is that of matching. This kind of help balances us, restricts us, and humbles us.
20摩西藉著他弟兄的配搭，学习让别人作他所能作的。不要以为亚伦比摩西更有口才。亚伦所作的，摩西也能作，但他受约束不这样作。在教会生活中，主常常兴起环境，迫我们让别人作我们所能作的。这该是我们在教会中尽功用的原则。倘若一位弟兄能作某件事，即使你能作得更好，仍让他作。这会使你谦卑。不过，我见到许多人，特别是姊妹们，坚持只有她们能作某件事。照著我们天然的性格，我们不要别人干涉我们所作的。然而，我们都必须学习让别人作我们所能作的。我不信亚伦比摩西能干。但神主宰地安排一种景况，允许亚伦作摩西所能作的。在教会生活中，我们不该包办一切。反之，我们该让别人作我们能作的。但这不是说，我们应该懒惰。相反的，在配搭的关系中我们受约束、被平衡，并谦卑下来。
20Through his brother’s matching Moses learned to let others do what he was able to do. Do not think that Aaron was more eloquent than Moses. Whatever Aaron did, Moses was able to do also, but he was restricted from doing so. In the church life the Lord will often raise up an environment that forces us to allow others to do what we can do. This should be a principle of our functioning in the church. If a brother is able to do a certain thing, let him do it, even if you can do it better. This will humble you. However, I have seen many, especially sisters, who insisted that they alone be allowed to do a particular thing. According to our natural makeup, we do not want others to interfere with what we are doing. Nevertheless, we all must learn to let others do the very thing we are able to do. I do not believe that Aaron was more capable than Moses. Nevertheless, God sovereignly arranged a situation that allowed Aaron to do what Moses was able to do. In the church life we should not do everything ourselves. Instead, we should let others do what we can do. This does not mean, however, that we should be idle. On the contrary, it means that in a matching relationship we are restricted, balanced, and humbled
21这种约束是防卫和保护。在我们的属灵生活中，没有甚么比弟兄们的配搭更是我们的保护。我们愈和别人配搭，就愈受到保护。
21This restriction is a safeguard and protection. Nothing is a greater protection in our spiritual life than the brothers’ matching. The more we are matched with others, the more we are protected
（二） 妻子的割除
B. The Wife’s Cutting
22在四章二十四至二十六节我们看见，西坡拉被神用来使摩西成为『血郎』。配搭是客观的，但割除却是非常主观的。在圣经中，男人代表客观的真理，而女人则代表主观的经历。因此，亚伦的配搭是外面而客观的，但西坡拉的割除是里面且主观的。
22In 4:24-26 we see that Zipporah was used by God to cause Moses to be a “bloody husband.” The matching is objective, but the cutting is very subjective. In the Bible the male represents objective truth, whereas the female represents subjective experience. Thus, Aaron’s matching was outward and objective, but Zipporah’s cutting was inward and subjective
23倘若我们要在主的恢复里有用，我们必须带著被割除的记号。这不是说我们应当谈论我们所经历的割除。相反的，我们该默默地带著这记号。让别人说我们被割除了。在出埃及记第四章，是西坡拉说摩西是『血郎』，而非他说的。
23If we would be used of the Lord in His recovery, we must bear a sign of having been cut. This does not mean that we should talk about the cutting we have experienced. On the contrary, it means that we should silently bear this sign. Let others say we have been cut. In Exodus 4 it was Zipporah, not Moses, who said that he was a “bloody husband
24在教会生活和婚姻生活中，我们都必须是这样的『血郎』。如果一位弟兄真是神所呼召的人，他需要主观地被割除。我们藉著割除学了许多。有时候，我的妻子以限制我吃来割除我。这种割除使我保持健康，并防止我放纵自己。因著她有益的割除，在吃的事上不许可我放纵肉体。因此，割除使我们不照著天然的生命而活。
24Both in the church life and in married life we need to be such a “bloody husband.” If a brother is to be truly God’s called one, he needs to be cut in a subjective way. We learn a great deal through the cutting. Sometimes my wife cuts me by restricting my eating. This cutting keeps me healthy and prevents me from indulging myself. Because of her helpful cutting, I am not permitted to give in to fleshly indulgence in eating. Thus, the cutting keeps us from living according to the natural life.
25在恢复以外，很难有一班基督徒在一起十五年以上，因为没有人愿意被割除。代替割除的，是耍政治。只有那些甘心被割除的，对神才有用。每一个有用的人都是『血郎』。我们必须天天，甚至时时经历天然生命的受割礼。光看见我们有罪还不彀。我们天然的生命也必须受割礼，或是藉著我们家里的人，或是藉著教会中的弟兄姊妹。我甘愿受割。我乐意将自己交给割除我的人。这个割除是神呼召的末了一面。我们只有在被割除以后，才能执行神的托付。摩西被割除以后，他在神手中才真正有用了。我们将出埃及三章和四章中神呼召的各方面与新约中的记载相比较，就看见摩西所经历的，保罗也经历。不仅如此，今天这一切必须是我们的经历。我们需要看见焚烧荆棘的异象：三而一的神在祂所救赎的人里面和身上焚烧。这是圣经中神圣启示的焦点。然后我们必须认识神是谁和神的所是。再者，我们必须认识那恶者、肉体和世界。接著，我们需要配搭和割除。如果我们愿意主观地经历我们天然生命的受割礼，我们就要凭著复活的生命而活，在主手中成为有用。为著完成祂永远的旨意，并且我们也豫备好执行神的托付。愿神呼召的每一方面，今天在主的恢复里，都成为我们的经历。
25Outside the recovery it is difficult for a group of Christians to stay together longer than fifteen years because no one is willing to be cut. Instead of the cutting, there is the playing of politics. Only those who are willing to be cut can be useful to God. Every useful one is a “bloody husband.” Daily and even hourly we need to experience the circumcision of the natural life. It is not sufficient merely to see that we are sinful. Our natural life must also be circumcised, either by those in our family or by the brothers and sisters in the church. I am willing to be cut. I gladly present myself to those who cut me. This cutting is the last aspect of God’scall ing. Only after we have been cut can we carry out God’s commission. After Moses had been cut, he was truly useful in the hand of God. When we compare the aspects of God’scall ing in Exodus 3 and 4 to the record in the New Testament, we see that whatever Moses experienced, Paul experienced also. Furthermore, all this must be our experience today. We need to see the vision of the burning thorn-bush: the Triune God burning within and upon His redeemed ones. This is the focal point of the divine revelation in the Scriptures. Then we need to know who God is and what God is. Furthermore, we must know the Devil, the flesh, and the world. Following this, we need the matching and the cutting. If we are willing for the subjective experience of the circumcision of our natural life, then we shall live by the resurrection life, we shall become useful in the hand of the Lord for the fulfillment of His eternal purpose, and we shall be prepared to carry out God’s commission. May every aspect of God’scall ing be our experience in the Lord’s recovery today