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出埃及记生命读经 · 第11篇

神呼召的目的

The Purpose of God’s Calling
1摩西是今天神所呼召之人的豫表。不要像许多人以为摩西远超过我们。大多数基督徒认为摩西是旧约中神最高的仆人，而保罗是新约中神最高的仆人。当他们将自己与摩西和保罗相比时，他们十分低估自己。这种态度是错误的。神呼召我们，在原则上与祂呼召摩西和保罗是一样的。摩西在豫表里所经历的，就是保罗在实际里所经历的。今天豫表和实际也都该是我们的经历。在以弗所书生命读经中。我们曾指出，所有的圣徒都能被成全，作使徒、先知、传福音者、牧人和教师的工作。正如一位数学老师成全他的学生作他所能作的，照样，带领的人成全众圣徒作他们自己所能作的事。保罗是基督身体上肢体的一个代表。不论保罗多伟大，他仍是身体上的一个肢体。原则上，他所能作的，其他的众肢体也应该能作。这表明所有的肢体该像保罗一样蒙召。为这缘故，我们都必须认识神呼召的目的。
1Moses is a type of God’scall ed ones today. Do not think, as many do, that Moses is vastly superior to us. Most Christians regard Moses as the highest servant of God in the Old Testament and Paul as the highest in the New Testament. Comparing themselves with Moses and Paul, they have a very low estimate of themselves. This attitude is mistaken. God’scall ing of us is the same in principle as His calling of Moses and Paul. What Moses experienced in type, Paul experienced in reality. Today both the type and the reality should be our experience also. In the Life-study of Ephesians we pointed out that all the saints can be perfected to do the work of apostles, prophets, evangelists, and shepherds and teachers. Just as a mathematics teacher perfects his students to do what he can do, so the leading ones perfect the saints to do the very things that they themselves do. Paul was a representative of the members of the Body of Christ. No matter how great Paul was, he was still just one member of the Body. In principle, what he was able to do, all the other members should be able to do also. This indicates that all the members should be called as Paul was called. For this reason, we all must know the purpose of God’scall ing
一 拯救神的选民
I. TO DELIVER GOD’S CHOSEN PEOPLE
脱离法老霸占的手
OUT OF THE USURPING HAND OF PHARAOH
和埃及的暴政
AND THE TYRANNY OF EGYPT
2神呼召的目的，首先是要拯救祂的选民脱离法老和埃及的霸占与暴政。（三8，17。）法老是撒但的豫表，而埃及是世界的豫表。正如法老是埃及的统治者，照样，撒但是这世界的统治者。（约十二31。）神仍然要拯救他的选民脱离撒但霸占的手和世界的暴政。作为神所呼召的人，我们需要清楚看见世界到底是甚么。世界不是享受的来源；它乃是暴虐之地。在世界中。撒但将神的选民；就是命定来完成神旨意的人，掌握在他霸占的手下。世界的每一方面都是一种暴虐的形式。在出埃及记中，法老藉著强迫以色列人作苦工使他们在暴政之下。今天的原则也是一样。当人工作时，他们在各种类型的暴政下受苦。连长途驾车，在拥挤的高速公路上工作，也是一种暴虐。照样，升迁的竞争和失业的危机，也是各种各式的暴虐。然而，凡不在世界中为法老工作的就得不著尼罗河的供应。为了要在世界里谋生，神的选民必须在法老的暴政下服苦。
2The purpose of God’scall ing is firstly to deliver His chosen people out of the usurpation and tyranny of Pharaoh and Egypt (3:8, 17). Pharaoh was a type of Satan, and Egypt was a type of the world. Just as Pharaoh was the ruler of Egypt, so Satan is the ruler of this world (John 12:31). God is still seeking to deliver His chosen people out of the usurping hand of Satan and out of the tyranny of the world. As God’scall ed ones, we need a clear view of what the world is. The world is not a source of enjoyment; it is a place of tyranny. In the world Satan is keeping God’s chosen people, those destined for the fulfillment of God’s purpose, under his usurping hand. Every aspect of the world is a form of tyranny. In Exodus Pharaoh kept the children of Israel under tyranny by forcing them to do hard labor. The same principle operates today. As people work, they suffer under various forms of tyranny. Even making along drive to work on a crowded freeway is one kind of tyranny. Likewise, the competition for promotion and the insecurity about losing a job are also kinds of tyranny. Nevertheless, anyone who does not labor for Pharaoh in the world will not receive the supply of the Nile. In order to earn a living in the world, God’s chosen people must serve under the tyranny of Pharaoh.
3购物是世界暴政的另一种型式。很多青年女子为求时髦而购物，被拘禁在狡猾的暴政里。最近有些圣徒告诉我，他们没空祷告、读经。我就指出他们花许多时间打电话或看报。这说出连电话或报纸也可能是暴政的一个方式。
3Shopping is another form of the world’s tyranny. Many young women are held in tyranny in a subtle way through shopping for the latest fashions. Recently some saints told me that they do not have the time to pray or read the Bible. I pointed out that they have plenty of time to make telephone calls or to read the newspaper. This indicates that even the telephone or the newspaper may be a means of tyranny
4对人讲道很容易，但是要带他们脱离撒但的霸占和世界的暴政就非常困难。我们将看见，摩西没有对以色列人讲道，但是他能救他们脱离法老。今天我们也需要有权柄带领神的子民脱离撒但霸占的手。神呼召我们的目的有一面是使用我们，带领别人脱离撒但的霸占和世界的暴政。
4It is easy to preach to people, but it is very difficult to bring them out of the usurpation and tyranny of Satan and the world. As we shall see, Moses did not preach to the children of Israel, but he was able to rescue them from Pharaoh. Today we also need to have the authority to bring God’sp eople out of the usurping hand of Satan. One aspect of God’s purpose in His calling is to use us to bring others out of the usurpation and tyranny of Satan and the world
二 带领神的选民往旷野去，
II. TO BRING GOD’S CHOSEN PEOPLE
5走三天的路程神呼召的另一面是带领祂的选民往旷野去，走三天的路程。（三18。）旷野一词在圣经其它的地方不是好的词。但在三章十八节它是用在正面的意义上，因为这里的旷野与世界相对。它是与世界分别的地方。只要人一得救了，他就该从世界被带到旷野，那里没有埃及的成分。以色列人一进入旷野，他们就从埃及得了释放。同样的原则，我们若要脱离世界，我们就必须进入旷野。然而，被带到旷野的基督徒并不多。这意思是说，有些人得救了，但还没有从世界中蒙拯救，并与世界分别。
5INTO THE WILDERNESS BY THREE DAYS’ JOURNEY Another aspect of God’scall ing is to bring His chosen people into the wilderness by a journey of three days (3:18). Elsewhere in the Bible the term wilderness is not a positive term. But in 3:18 it is used in a positive sense, for here the wilderness is opposed to the world. It is the place of separation from the world. As soon as one is saved, he should be brought out of the world into the wilderness where there is no Egyptian element. When the children of Israel entered into the wilderness, they were set free from Egypt. In the same principle, if we would get out of the world, we must get into the wilderness. However, not many Christians have been brought into the wilderness. This means that some have been saved, but have not been delivered from the world and separated from it
6从前我是一个完全在世界里的青年人，对前途满了雄心。但是当我得救时，我不只从火湖蒙了拯救，也从世界蒙了拯救。在我得救那天，所有世界的成分都从我身上脱落了，我被带进旷野。我们需要祷告主给我们能力，带领祂的儿女脱离世界，进入旷野。
6As a young man who was altogether in the world, I was full of ambition regarding my future. But when I was saved, I was saved not only from the lake of fire, but also saved from the world. On the day I was saved, all the worldly elements fell away from me, and I was brought into the wilderness. We need to pray that the Lord will grant us the ability to bring His children out of the world and into the wilderness.
7根据三章十八节，摩西和以色列的长老要对埃及王说：『耶和华希伯来人的神，遇见了我们；现在求你容我们往旷野去，走三天的路程，为要祭祀耶和华我们的神。』在圣经中，三天表征复活。一个全备、完满的救恩需要包含三天的路程，那就是在复活里的路程。我们传福音必须有复活的权能。然而，我们今天的福音缺少冲击力。人能听我们讲，甚至悔改接受主，但仍旧留在埃及的坟墓里。在我们的传讲里。需要有复活的权能，叫人从坟墓中起来，走三天的路程，被带进旷野。这样的路程就是受浸所表征的。每位在基督里的信徒都必须受浸，见证他脱离世界并且在复活里进入另一个领域的事实。我们必须祷告，使我们的话语职事有冲击力。我们不要只给人知识。我们巴望在我们的传讲里，有些东西摸著他们的心，使他们离开世界，并在复活里进入旷野。三带领神的选民到这山上，
7According to 3:18, Moses and the elders of Israel were to say to the king of Egypt, “The Lord God of the Hebrews hath met with us: and now let us go, we beseech thee, three days’ journey into the wilderness, that we may sacrifice to the Lord our God.” In the Bible three days signifies resurrection. A complete and perfect salvation must involve a three days’ journey, that is, a journey in resurrection. In our preaching of the gospel, there must be the power of resurrection. However, our gospel preaching today is short of impact. People can listen to our preaching and even repent and receive the Lord, but still remain in their tombs in Egypt. We need to have the power of resurrection in our preaching so that others are raised out of their tombs and brought into the wilderness by a journey of three days. Such a journey is signified by baptism. Every believer in Christ must be baptized to bear witness to the fact that he is leaving the world and is entering into another realm in resurrection. We must pray that our ministry of the Word will have impact. We do not want to give mere knowledge to people. Rather, we desire that something in our preaching will touch their hearts and cause them to leave the world and journey into the wilderness in resurrection. III. TO BRING GOD’S CHOSEN PEOPLE TO THE MOUNTAIN
事奉并祭祀祂
TO SERVE GOD AND TO SACRIFICE TO HIM
8在三章十二节耶和华对摩西说：『你将百姓从埃及领出来之后，你们必在这山上事奉我。』这说出神呼召的目的也是要带领祂的选民到这山上，他们要在那里事奉并祭祀祂。（三18，十九1～2，，二四16～18。）许多基督徒从未进入旷野，更没有来到山上。他们真正得救了，因为他们相信主耶稣，并蒙祂血的洗净。但他们仍在埃及里。其他的人出了埃及，进入旷野，但他们还未来到山上。关乎神旨意的神圣启示是在山上赐给摩西的。律法是在那里向摩西颁布的。他也是在山上领受了关乎帐幕图样的启示。虽然大部分的以色列人没有实际登上山顶，但他们却在山的附近安营。摩西、亚伦，和七十余人上山去会见神。（二四1，9。）
8In 3:12 the Lord told Moses, “When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.” This indicates that the purpose of God’scall ing is also to bring His chosen people to the mountain, where they may serve Him and sacrifice to Him (3:18; 19:1-2, 11; 24:16-18). Many Christians have never entered into the wilderness, much less come 11 to the mountain. They are truly saved, because they believe in the Lord Jesus and they have been washed in His blood. However, they are still in Egypt. Others have come out of Egypt into the wilderness, but they have not come to the mountain. The divine revelation concerning God’s purpose was given to Moses on the mountain. The law was given to Moses there. It was also on the mountain that he received the revelation concerning the design of the tabernacle. Although most of the children of Israel did not actually ascend to the top of the mountain, they were nonetheless camped close to the mountain. Moses, Aaron, and more than seventy others went up to the mountain to meet with God (24:1, 9).
9三章十二节的山是指旷野的高处。我们不仅需要与世界分别，在这分别的领域里，我们还需要上到高处。我们只有在这样的高水准上，才能领受关乎神永远旨意的启示。尽管有些传道人也许口才知识都全备，他们的传讲在我们身上却没有冲击力。听了他们的信息后，我们还是和从前一样，留在同样的领域和空气中。惟一的不同是我们获得一些新知识。然而，蒙召者的传讲不一样。听了这样的人传扬神的话，我们就不再是老样子了。他所说的拯救我们脱离埃及，拯救我们脱离撒但霸占的手和世界的暴政。不但如此，还带我们进入旷野。甚至来到山上。在山上，天是明净的，（二四10，）我们看见神经营的异象。在此我们看见神的心愿，以及神今天在地上所要得著的。我们知道祂要得著一班人，遵行祂的律例，为祂建造一个帐幕，使祂可以住在他们中间。
9The mountain in 3:12 refers to an elevation in the wilderness. Not only do we need to be separated from the world, but in this realm of separation we need to ascend to an elevated place. Only when we are on such a high level can we receive the revelation regarding God’s eternal purpose. Although certain preachers may be eloquent and knowledgeable, their preaching has no impact on us. After listening to their messages, we are still in the same realm and atmosphere as before. The only difference is that we have acquired some new information. However, the preaching of a called one is different. After hearing such a one preach God’sword, we cannot remain the same. His speaking delivers us from Egypt; it rescues us from the usurping hand of Satan and from the tyranny of the world. Furthermore, it brings us into the wilderness and even to the mountain. Here on the mountain, where the sky is clear (Exo. 24:10), we see the vision of God’secon o my. Here we come to know what is on God’she art, and we see what God desires to have on earth today. We realize that He desires to have a people who walk according to His statutes and who build Him a tabernacle that He may dwell among them
四 建造帐幕
IV. TO BUILD A TABERNACLE
10神呼召的目的也是要建造一个帐幕，成为神在地上的居所。（二五8～9，40。）帐幕的异象和建造几乎占了本书的一半。摩西在山上得著异象，帐幕也在那里被建造。这是为著以色列人进一步迈向最终的目标，那就是进入美地，并且在那里建造圣殿。五带领神的选民进入迦南─
10The purpose of God’scall ing is also to build a tabernacle to be God’s dwelling place on earth (25:8- 9, 40). The vision and the building of the tabernacle occupy nearly half of this book. Moses received the vision on the mountain, and there the tabernacle was built. This was for the further journey of the children of Israel toward the final goal, which was to enter the good land and to build the temple there. V. TO BRING GOD’S CHOSEN PEOPLE INTO CANAAN
流奶与蜜的美地
A GOOD LAND FLOWING WITH MILK AND HONEY
11倘若我们能领百姓脱离世界的暴政，进入旷野，并把他们带到山上，在那里看见神经营的启示，最终为神建造一个帐幕，我们定规会很满意。然而，有了帐幕我们还没有扎实的建造，就是迦南地的圣殿所表征的。因此，我们若要达到神呼召的终极目标，我们就必须往前行。并且进入美地。当以色列人到达西乃山时，他们离开迦南仍很遥远。从埃及到西乃山的距离大约是从埃及到迦南地的四分之一。因此，神的选民必须从西乃山往前行，直到他们进入迦南－流奶与蜜之地。（三8，17。）
11If we could bring people out of the tyranny of the world into the wilderness and take them to the mountain where they see the revelation of God’secon o my and eventually build a tabernacle for God, we would surely be satisfied. However, with the tabernacle we do not yet have the solid building, which is signified by the temple in the land of Canaan. Hence, if we would reach the ultimate goal of God’scall ing, we must journey onward and enter into the good land. When the children of Israel reached Mount Sinai, they were still quite far from Canaan. The distance from Egypt to Mount Sinai is approximately one - fourth of the distance from Egypt to the land of Canaan. Therefore, from Mount Sinai God’s chosen people had to journey onward until they came into Canaan, a good land flowing with milk and honey (3:8, 17).
12我们曾指出，出埃及记中有许多豫表，它的属灵实际可在新约中找著。一些较为熟悉的豫表是逾越节、过红海、吗哪，以及从裂开磐石流出来的水。许多人把过约但河的豫表解释错了；他们把它应用到肉身的死亡和上天堂。然而，过约但河与肉身的死亡无关。当以色列人进了迦南地，他们发现迦南地满了仇敌。如果迦南豫表诸天和天堂。这就是说神所居住的天上满了仇敌。这是何等荒谬！
12We have pointed out that in Exodus there are many types of the spiritual realities found in the New Testament. Some of the more familiar types are the Passover, the crossing of the Red Sea, the manna, and the water from the cleft rock. Many interpret the type of the crossing of the Jordan River in an inaccurate way; they apply it to physical death and going to a heavenly mansion. Crossing the Jordan, however, is not related to physical death. When the children of Israel entered the land of Canaan, they found that it was filled with enemies. If Canaan typified heaven with the heavenly mansions, then this would mean that the heaven where God dwells is filled with enemies. How ridiculous
13以色列人全部的历史是一个豫表。这历史包括逾越节、出埃及、经过旷野、享受吗哪和活水、建造帐幕、进入美地、打败仇敌，以及享受那地的丰富出产。藉著打败仇敌，以色列人得著地为著建立神的国。最终，国度建立而且强盛以后，圣殿就被建造。那时神在祂国度的中心，在地上就得著了一个扎实的居所。
13The whole history of the children of Israel is a type. This history includes the Passover, the exodus, the journey through the wilderness, the enjoyment of the manna and the living water, the building of the tabernacle, the entering into the good land, the defeating of the enemies, and the enjoyment of the rich produce of the land. By defeating their enemies, the children of Israel gained the ground for the establishment of God’skin gdom. Eventually, after the kingdom had been established and had become prevailing, the temple was built. Then God had a solid dwelling place on earth in the center of His kingdom
14大多数的基督徒注意逾越节和吗哪等豫表，但不注意诸如进入美地、享受那地丰富的出产、打败那地的仇敌、建立国度，以及建造神的居所这样的豫表。我们中间很多人听过关乎逾越节、吗哪，甚至帐幕的信息，但是没有听过关乎美地是豫表包罗万有之基督的任何信息。藉著豫表我们看见，为了要在山上领受神的启示，并且建造帐幕作为神暂时的居所，我们所需要作的，就是享受基督作羔羊、无酵饼、吗哪和活水。但在帐幕造好之后，以色列人必须往前行。为了往前行，他们需要吗哪所豫表的基督。但是当他们进入美地，吗哪止住了，他们便享受那地的出产。（书五。）这表明那地的出产就是吗哪的延续，对基督的享受达到了另一个阶段。第一个阶段是在埃及的逾越节羊羔，第二个阶段是在旷野的吗哪和活水，第三个阶段是美地的出产。
14Most Christians pay attention to such types as the Passover and the manna, but do not pay attention to such types as entering into the good land, enjoying the rich produce of the land, defeating the enemies in the land, establishing the kingdom, and building God’s dwelling place. Many of us have heard messages on the Passover, the manna, and even on the tabernacle, but have not heard any on the good land as a type of the all-inclusive Christ. By the types we see that in order to be on the mountain to receive God’sr evelation and in order to build the tabernacle as God’s temporary dwelling place, all we need to do is enjoy Christ as the lamb, the unleavened bread, the manna, and the living water. But after the tabernacle was built, the children of Israel had to journey on. For their journey, they needed Christ as typified by manna. But when they entered into the good land, the manna ceased, and they enjoyed the produce of the land (Josh. 5:12). This indicates that the produce of the land was the 12 continuation of the manna, that the enjoyment of Christ had reached another stage. The first stage was that of the Passover lamb in Egypt; the second, that of the manna and the living water in the wilderness; and the third, that of the produce of the good land.
15在美地和羊羔之间几乎无法比较。羊羔很小，但是美地宽阔且丰富。再者，那地和吗哪之间的比较如何？无疑的，要拯救神的选民脱离撒但霸占的手和世界的暴政，并把他们带到分别的旷野，是相当艰难。把他们带到山上领受神经营的启示，也是艰难的。然而，把他们领进美地，享受包罗万有基督的丰富，更是难上加难了。申命记第八章有一幅美地丰富的图昼。这幅图画描绘出这些丰富的各方面：泉、源、小麦、大麦、葡萄树、无花果树、石榴树、橄榄树、蜜、铁、和铜。（7～9。）铁是为著争战、能力、权柄，防卫，最终是为著建造国度和圣殿。迦南地的出产所豫表基督的丰富，在『包罗万有的基督』一书中，有详细的记载。
15There is hardly any comparison between the land and the lamb. The lamb is small, but the land is spacious and rich. Furthermore, what comparison is there between the land and the manna? No doubt it is difficult to deliver God’s chosen people out of the usurping hand of Satan and the tyranny of the world and to bring them into the separation of the wilderness. No doubt it is also difficult to bring them to the mountain to receive the revelation of God’secon o my. However, it is much more difficult to bring them into the good land to enjoy the riches of the all-inclusive Christ. In Deuteronomy 8 we have a picture of the riches of the good land. This picture portrays various aspects of these riches: fountains, springs, wheat, barley, vines, figs, pomegranates, olive oil, honey, iron, and brass (vv. 7-9). Iron is for warfare, power, authority, protection, and, ultimately, for the building up of the kingdom and the temple. The riches of Christ as typified by the produce of the land of Canaan are covered in detail in the book The All-Inclusive Christ.
16最近，我在祷告时，主责备我不彀凭基督而活。祂指出众教会虽然在正确的路上，众圣徒也进入主的话中且有祷告，但在凭基督而活的事上却大有所缺。多年来我看见基督活在我里面，我也释放了许多篇这样的信息。『不再是我，乃是基督在我里面活著』，（加二20，）『我活著就是基督』，（腓一21，）说说容易，但我们的实行却非常缺欠。当主责备我，我就悔改承认我的失败。从那时起，我有个感觉，今天在主的恢复里，我们最大的需要，就是实际地凭基督而活。你在一天的时间中有多少是凭基督活著？也许你祷告的时候是惟一凭祂而活的时候。当你祷告时，你是在美地。但你祷告的时间一过，你就从那地出来了。我们因发脾气的失败而懊悔，但我们却不会因不凭基督而活的失败而懊悔。你有多少次为著没有活出基督而向主悔改呢？即使我们的行为良好，我们仍需要向主承认我们不彀凭祂而活。很少人向主这样祷告。我们有好行为的观念，但没有接受基督作我们的生命以及凭祂而活的观念。
16Recently, as I was praying, the Lord rebuked me concerning how little I live by Christ. He pointed out that although the churches are on the right track and although the saints are getting into the Word and praying, there is a great lack in the matter of living by Christ. For years I have seen that Christ lives in me, and I have given many messages on this. It is easy to say, “No longer I...but Christ lives in me” (Gal. 2:20) and, “To me to live is Christ” (Phil. 1:21). But our practice is very short. As the Lord was rebuking me, I repented and confessed my failure. From that time onward, I have had the sense that the greatest need in the Lord’s recovery today is for us all to live by Christ in a practical way. How much do you live by Christ during the day? It may be that the only time you live by Him is in your time of prayer. When you are praying, you are in the good land. But as soon as your time of prayer is over, you are out of the land. We regret such failures as losing our temper, but we may have no regrets about our failure to live by Christ. How many times have you repented to the Lord for not living out Christ? Even if our behavior is excellent, we still need to confess to the Lord our shortage in not living by Him. Very few pray to the Lord in this way. We have the concept of good behavior, but we do not have the concept of taking Christ as our life and of living by Him.
17一九七○年，许多关乎接受基督作我们人位的信息释放了出来。但如今，差不多九年了，我们中间有谁真正接受基督作他的人位？我们大多数还是以自己为人位。尽管我们听过这样的信息，我们必须承认，实际上我们没有活出多少基督。我们能唱：『在荣耀里有一人，祂的生命是为我』，或者歌词能换成：『在我灵里有一人，祂的生命是为我。』但是我们唱过这首诗后，我们凭谁的生命而活─凭著基督的生命呢？还是凭著我们天然的生命？在聚会中我们宣告基督的生命是为著我们，但在日常生活中，祂的生命却不是为著我们。在实行上，我们所注意的是好行为，却不是凭基督而活。在约翰十六章九节主耶稣说，圣灵要叫世人自己责备自己，为罪，『是因他们不信我。』这说出不信主是独一的罪。神命令我们相信祂的儿子。任何罪人拒绝这样作就是违背神的命令。因此，要沉沦不需要违反十诫，只要拒绝顺从神的命令─相信基督─就会使人灭亡。除了这条关乎相信的命令以外，神吩咐我们在基督里的信徒，要凭基督而活。罪人不相信基督是犯罪，基督徒不凭基督活著也是犯罪。神在祂的经营里，巴望基督作我们的生命和一切，使祂能得著教会生活。但我们不在意基督，却在意其它的事，就如好行为。这是不顺服，甚至是背叛。神要基督，我们却要好行为。为这缘故，在主恢复中的教会生活还不是这样丰富，这样实际。要使教会生活丰富而实际，基督必须从我们活出来。
17In 1970 a number of messages were released about taking Christ as our person. But now, almost nine years later, who among us actually takes Christ as his person? Most of us still have ourselves as our person. Although we have heard messages about this, we must confess that, in a practical way, we do not live out Christ very much. We can sing, “There’saM an in the glory whose life is for me,” or maybe change the words to, “There’saM an in my spirit whose life is for me.” But after we sing this hymn, whose life do we live by—by the life of Christ or by our natural life? In the meetings we proclaim that Christ’s life is for us, but in our daily living His life is not for us. In practice, what we pay attention to is good behavior, not living by Christ. In John 16:9 the Lord Jesus said that the Spirit would convict the world concerning sin “because they do not believe in Me.” This indicates that not believing in the Lord is the unique sin. God commands us to believe in His Son. Any sinner who refuses to do this violates God’s commandment. Thus, there is no need to break the Ten Commandments in order to be lost. Simply refusing to obey God’s commandment to believe in Christ will cause a person to perish. In addition to this commandment concerning believing, God commands us, the believers in Christ, to live by Christ. For a sinner not to believe in Christ is to commit sin. For a Christian not to live by Christ is also to commit sin. In His economy God desires that Christ be our life and our everything so that He may have the church life. But instead of caring for Christ, we may care for other things, such as good behavior. This is disobedience, even rebellion. God wants Christ, but we seek good behavior. For this reason, the church life in the Lord’s recovery is still not so rich or practical. In order for the church life to be rich and practical, Christ must be lived out of us
18有些人听见需要活基督时，他们会问如何凭祂而活。我承认要凭基督而活很难。困难的原因之一是我们不追求基督自己，而追求圣洁、得胜、或属灵。因此，连我们的属灵追求也是活出基督的拦阻。我们要圣洁，要胜过缠累我们的罪和环境中消极的成分。不仅如此，我们还盼望属灵。然而，尽管我们巴望圣洁、得胜，和属灵，我们还不是渴望活基督。神的心意是基督作到我们里面，但我们的心意是发展自己的圣洁和属灵。这是违反神的经营。即使我们在圣洁或属灵方面有所成就，这样的圣洁或属灵仍是背叛。
18When some hear about the need to live Christ, they may ask how to live by Him. I admit that it is very difficult to live by Christ. One reason for the difficulty is that instead of seeking Christ Himself, we seek holiness, victory, or spirituality. Thus, even our spiritual seeking is a hindrance to the living out of Christ. We want to be holy or victorious over our besetting sin or over some negative element in our environment. Furthermore, we desire to be spiritual. However, although we desire holiness, victory, and spirituality, we do not desire to live Christ. God’s in tent i on is that Christ be constituted into us. But our intention is to develop our own holiness or spirituality. This is rebellion against God’secon o my. Even if we are successful in being holy or spiritual, such holiness or spirituality is still rebellion.
19当我是一个年轻的基督徒时，我寻求属灵、得胜、圣洁，和充满圣灵的方法。我阅读许多书报，告诉我如何能这样，我将所有的建议付诸实行。然而，我失望了，因为没有一项管用。以后我学知基督自己是圣洁、得胜，和属灵的路。我们若有基督，我们就有圣洁、得胜，和真正的属灵。倘若我们在自己里面尝试对付我们的脾气，我们就要失败。但我们若活基督，脾气对我们就不成问题。虽然我们听见许多关乎凭基督而活的话，在我们的日常生活中却没有实行我们所听见的。相反的，我们却要改良我们的行为。倘若我们被激动，我们该被激动来凭基督而活。神要我们进入美地。我们需要被激动，使我们往前进入那地，在那地上经营，享受那地丰富的出产。神只要基督；祂不要我们的热心、行为，或道德。
19When I was a young Christian, I sought for ways to be spiritual, victorious, holy, and filled with the Spirit. I read books that told me how to be this way, and I put all the suggestions into practice. However, I was disappointed because none of the suggestions worked. Later I learned that Christ Himself is the way to be holy, victorious, and spiritual. If we have Christ, we have holiness, victory, and true spirituality. If we try in ourselves to deal with our temper, we shall be defeated. But if we live Christ, our temper will not be a problem to us. Although we have heard so much about living by Christ, in our daily living we do not practice what we have heard. Instead, we try to improve our behavior. If we are stirred up, we should be stirred up to live by Christ. God’s desire is that we enter into the good land. We need to be stirred up so that we may go forward to enter into the land, to labor on the land, and to enjoy the rich produce of the land. God only wants Christ; He does not want our zeal, behavior, or ethics
20我们已经指出，迦南地是基督的豫表。然而，这些豫表还没有在圣徒们的经历中应验。逾越节和吗哪的豫表已在成千基督徒的经历中应验。虽然许多人享受基督作吗哪，却少有人享受基督作他们的美地。我们需要问自己，在地方教会中是否真享受基督作美地。你认识在基督里的山和谷么？我们在基督里经历小麦、大麦，也经历矿物么？基督的所有这些方面必须在实际里来应验。倘若我们认为美地和其所有丰富是基督的完全豫表，我们就知道我们缺少对基督的经历。
20We have pointed out that the land of Canaan is a type of Christ. However, this type has not yet been fulfilled in the experience of the saints. The types of the Passover and the manna have been fulfilled in the experience of thousands of Christians. But although many enjoy Christ as manna, very few enjoy Christ as their good land. We need to ask ourselves whether or not we in the local churches are truly enjoying Christ as the good land. Do we know the hills and valleys in Christ? Do we experience the wheat and barley in Christ, and the minerals as well? All these aspects of Christ need to be fulfilled in a practical way. If we consider the good land and all its riches as being a full type of Christ, we shall realize that we are lacking in the experience of Christ
21教会与社团组织之间的不同，乃在于教会是由基督所构成的一个实体。如果我们有基督，我们就有教会的实际。但我们若没有基督，我们实际上就是一个社团组织。因我们缺少对基督的经历，表面看来我们是在实行教会生活，但实际上我们是在享受天然的社会生活。
21The difference between the church and a social organization is that the church is an entity constituted of Christ. If we have Christ, then we have the reality of the church. But if we do not have Christ, then we are, in actual practice, a social organization. Because we are short of the experience of Christ, apparently we may be practicing the church life, but actually we are enjoying a natural social life.
22我盼望再指出，神呼召的目的不仅是要带领祂的百姓从埃及出来，进入旷野，到达山上；也不仅是要在旷野建造会幕。祂的目的是要带领祂的百姓进入作美地的基督里面。作为蒙神呼召的人，我们需要看见神呼召的目的不仅是要拯救人脱离世界。那只是消极的一面。至终，神呼召的目的是要领祂的百姓进入美地，使他们在祂的包罗万有里享受基督。然后神就能建立祂的国度。（十九6，撒下五12，七12，16，罗十四17。）再者，藉著把祂的子民带进美地，神在地上就能得著一个建造的居所。（撒下七13，弗二～22，四12。）我们需要帮助别人经历基督一切测不透的丰富，使神今天能建立祂的国度，并在地上得著祂的居所。保罗在加拉太书、以弗所书、腓立比书和歌罗西书中都题到了这一点﹐这四卷书不仅仅揭示基督是羔羊，还是包罗万有的一位，就是包罗万有的美地。歌罗西三章十一节甚至说：『基督是一切，又在一切之内。』（新译。）这话无疑是说到包罗万有的基督。在哥林多前书我们看见逾越节和过红海，但在加拉太书﹑以弗所书、腓立比书和歌罗西书﹐我们看见包罗万有的美地。
22I wish to point out once again that the purpose of God’s calling is not only to bring His people out of Egypt, into the wilderness, and to the mountain. Neither is it only to have the building of the tabernacle in the wilderness. His purpose is to bring His people into Christ as the good land. As God’scall ed ones, we need to see that the purpose of God’s calling is not just to save people out of the world. That is only the negative aspect. Ultimately, the purpose of His calling is to bring His people into the good land so that they may enjoy Christ in His all-inclusiveness. Then God will be able to establish His kingdom (19:6; 2 Sam. 5:12; 7:12, 16; Rom. 14:17). Furthermore, by bringing His chosen people into the good land, God will be able to have a dwelling place built up on the earth (2 Sam. 7:13; Eph. 2:20-22; 4:12). We need to help others 20 experience Christ in all His unsearchable riches so that God may be able to establish His kingdom and have His dwelling place on earth today. This very point is covered by Paul in Galatians, Ephesians, Philippians, and Colossians. These four books unveil Christ not merely as the lamb, but as the all - inclusive One, that is, as the all - inclusive land. Colossians 3:11 even says that “Christ is all and in all.” This word no doubt speaks of the all - inclusiveness of Christ. In 1 Corinthians we see the Passover and the crossing of the Red Sea, but in Galatians, Ephesians, Philippians, and Colossians we see the all-inclusive land.
23以弗所书和歌罗西书题到诸天界中执政的和掌权的。在这两卷书里﹐我们是在诸天界里享受基督作美地。那邪恶的执政者、掌权者，就是迦南地的恶人所表征的，也是在诸天界里被击败。今天，这些邪恶的权势是在空中。我们这些蒙召的人，必须拯救人从世界出来﹐带他们进入诸天界里对付执政和掌权的。当以色列人吃逾越节的羔羊时，埃及人就受到对付。但以色人进入美地之后，他们不是和埃及人争战，而是与那地的列邦争战。在豫表里，这些邦国不是世人；他们是黑暗的邪恶权势，邪恶的统治者、执政者﹐以及空中的掌权者。这些霸占诸天界的权势﹐设法阻挠我们享受包罗万有之基督的丰富。因此，要享受基督的包罗万有﹐我们必须打败诸天界里执政的﹑主治的﹑有能的﹐和掌权的。
23Ephesians and Colossians mention the principalities and powers in the heavenly places. In these books it is in the heavenly places that we enjoy Christ as the good land. It is also there that the evil principalities and powers, typified by the wicked peoples in the land of Canaan, are to be defeated. Today, these evil powers are in the air. We, the called ones, must deliver people out of the world and bring them into the heavenly places to deal with the principalities and powers. When the children of Israel were eating the Passover lamb, the Egyptians were dealt with. But after the Israelites entered into the good land, they did not fight against the Egyptians, but fought against the nations in the land. In typology, these nations are not the people of the world; they are the evil powers of darkness, the wicked rulers, principalities, and authorities in the air. These powers that occupy the heavenly places seek to frustrate us from the enjoyment of the riches of the all- inclusive Christ. Therefore, in order to enjoy Christ in His all-inclusiveness, we must defeat the principalities, rulers, powers, and authorities in the heavenly places.
24神呼召我们有一个目的。这个目的就是要使用我们，带领人脱离今天世界的暴政，进入旷野分别之地。也要带领他们到山上﹐在那里看见关乎神经营的启示以及帐幕的图样，好建造帐幕。不但如此，还要带领他们进入丰富并包罗万有的美地﹐打败神的仇敌，并享受基督的丰富。然后神能建立祂的国度，藉此祂在地上能得著祂的居所。所有这些点在加拉太书、以弗所书、腓立比书和歌罗西书中完满地发展，这四卷书是圣经的心脏。摩西和保罗的蒙召都是为著这个目的，我们也是为著这个目的而蒙召的。我们需要带领人从世界一直进入包罗万有的基督里﹐为著神的国和神的建造。哦，在这些日子里﹐愿我们对神话语的领会被拔高！神所要的不仅仅是帐幕，以及初步享受基督作羔羊、吗哪﹐和活水﹐并且是圣殿以及丰富享受基督作包罗万有的美地。一天过一天，我们需要实际地经历基督作我们的生命和人位。祂对我们不仅该是吗哪，还是美地的一切丰富。今天为著完成神的旨意，我们所需要的，乃是对作为迦南美地之基督的真实经历。
24God has called us with a purpose. This purpose is to use us to bring people out of the tyranny of today’s world into the wilderness, a place of separation. It is also to bring them to the mountain where they may see the revelation concerning God’secon o my and the design of the tabernacle, so that the tabernacle may be built. Furthermore, it is to bring them into the rich and all-inclusive good land to defeat God’se ne my and to enjoy the riches of Christ. Then God will be able to establish His kingdom in which He will have His dwelling place on earth. All these points are fully developed in Galatians, Ephesians, Philippians, and Colossians, four books which are the heart of the Bible. Both Moses and Paul were called for this purpose, and we are called for this purpose also. We need to bring people all the way from the world into the all-inclusive Christ for God’skin gdom and God’s building. Oh, may our apprehension of God’sWord be uplifted in these days! What God desires is not merely the tabernacle with the initial enjoyment of Christ as the lamb, the manna, and the living water, but the temple with the rich enjoyment of Christ as the all- inclusive land. Day by day we need to experience Christ in a practical way as our life and as our person. He should be not only manna to us, but also all the riches of the good land. What we need today for the accomplishment of God’s purpose is the genuine experience of Christ as the good land of Canaan