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出埃及记生命读经 · 第12篇

完成神旨意的三个站口

The Three Stations in Fulfilling God’s Purpose
1在本篇信息中，我们要来看出埃及记第三章中所题到的完成神旨意的三个站口。在神的呼召里，选民在三个不同的站口上蒙引导。十八节说以色列人要『往旷野去，走三天的路程。』在十二节主对摩西说：『我必与你同在，你将百姓从埃及领出来之后，你们必在这山上事奉我，这就是我打发你去的证据。』最后，在八节和十七节中主应许摩西，祂要领以色列人出埃及，到『流奶与蜜之地』。因此，本章所说的三个站口就是旷野、山上，和那地。
1In this message we shall consider the three stations in the fulfilling of God’s purpose as they are mentioned in Exodus 3. In God’scall the chosen people were directed to three different stations. Verse 18 says that the children of Israel were to take a “three days’ journey into the wilderness.” In verse 12 the Lord said to Moses, “Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.” Finally, in verses 8 and 17 the Lord promised Moses that He would bring the children of Israel out of Egypt into a “land flowing with milk and honey.” Therefore, the three stations spoken of in this chapter are the wilderness, the mountain, and the land
一 到旷野
I. TO THE WILDERNESS
2许多基督教教师强调以色列人在旷野经历的重要性。然而，他们把旷野解释为试验和试炼的地方。虽然旷野在圣经别处有此意义，但这不是三章十八节中旷野的意思。在这里旷野表明与世界分别的地方。根据三章十八节，以色列人要走三天的路程，往旷野去，为要祭祀耶和华他们的神。神的子民不可能在埃及祭祀神。要如此事奉神，他们就必须在分别的地方。
2Many Christian teachers have emphasized the importance of the experience of the children of Israel in the wilderness. However, they interpret the wilderness as a place of test and trial. Although elsewhere in the Bible the wilderness has this significance, this is not the meaning of the wilderness in 3:18. Here the wilderness denotes a place of separation from the world. According to 3:18, the children of Israel were to make a journey of three days into the wilderness so that they might sacrifice to the Lord their God. It was impossible for God’sp eople to sacrifice to Him in Egypt. In order to serve God in this way, they had to be in a place of separation
3旷野因著红海与埃及隔开。过红海是受浸的豫表。我们相信主耶稣，并接受祂作我们的逾越节之后，我们就受了浸。因此，受浸的水把我们与世界隔开，并且领我们进入旷野，在那里我们就能事奉神。然而，许多得救的人还未被带进旷野。这意思是说，虽然他们得救了，却没有与世界分别。
3The wilderness was separated from Egypt by the Red Sea. The crossing of the Red Sea is a type of baptism. After we believed in the Lord Jesus and took Him as our Passover, we were baptized. Thus, the water of baptism separates us from the world and brings us into the wilderness where we can serve God. However, many saved ones have not yet been delivered into the wilderness. This means that although they have been saved, they have not been separated from the world
4旷野这个与世界分别的地方，乃是神把祂的选民从埃及领出来的第一站。我们的经历证实这事。在我们得救以前，我们太被世界的事物霸占。但神的救恩拯救我们脱离这个先前的霸占，并把我们带到旷野。每一个真得救的人定规会有这样的经历。这在旧约和新约中都可看见。惟一的不同在于旧约是推出豫表﹑图画，而新约是以话语说出属灵的实际。因我们常常很难领会新约中属灵的事物，所以神以祂的智慧用旧约中的图画来帮助我们了解。以色列人的历史是一个信徒完全救恩的图画。例如，逾越节是基督的豫表。在林前五章七节保罗说：『我5:7们逾越节的基督，已经被杀献祭了。』再者，在林前十章一至二节，保罗指出过红海就是受浸的豫表。此外。吗哪和裂开磐石流出的水也是基督的豫表。（林前十3～4。）看见这些豫表的意义并不难，然而，难得有基督徒知道美地也是基督的豫表。因此。很多人认为以色列人的历史中，只有头一阶段是豫表。我们何等感谢主，给我们看见以色列人的全部历史是我们救恩的一幅图画。
4The wilderness, the place of separation from the world, is the first station in God’s deliverance of His chosen people from Egypt. Our experience testifies to this. Before we were saved, we were very much occupied with the things of the world. But God’ss alvation has delivered us from this preoccupation and has brought us into the wilderness. Everyone who is properly saved must have this kind of experience. This is seen both in the Old Testament and in the New Testament. The only difference is that the Old Testament presents the type, the picture, whereas the New Testament presents the spiritual reality in words. Because it is often difficult for us to grasp the spiritual things in the New Testament, God in His wisdom uses the pictures in the Old Testament to help us understand them. The history of the children of Israel is a portrait of a believer’s full salvation. For example, the Passover is a type of Christ. In 1 Corinthians Paul says, “Our Passover, Christ, has been sacrificed.” Furthermore, in 1 Corinthians 10:1 and 2 Paul indicates that the crossing of the Red Sea is a type of baptism. In addition, the manna and the water from the cleft rock are also types of Christ (1 Cor. 10:3-4). It is not difficult to see the significance of these types; however, hardly any Christians realize that the good land is also a type of Christ. Hence, many regard only the beginning stage of the history of the children of Israel as a type. How we thank the Lord for showing us that the whole history of the Israelites is a portrait of our salvation.
5以色列人藉著享受逾越节（十二11，31～41）以及在红海受浸（十四
5The children of Israel came out of Egypt and into the wilderness by the enjoyment of the Passover (12:11, 31
621 ～30）而出了埃及，并且进入旷野。对他们来说，逾越节是享
641) and through the baptism in the Red Sea (14:21-30). To them, the Passover was an enjoyment; they enjoyed
7受；他们享受羔羊、无酵饼，和苦菜。他们藉这享受所得的供应，使他们刚强得以出埃及。不仅如此，在红海的受浸拯救他们脱离埃及人。这说出藉著基督作逾越节的羔羊，并藉著祂的死，我们得与世界分别，被带到旷野，就是完成神旨意的头一站。
7the lamb, the unleavened bread, and the bitter herbs. The supply they received through this enjoyment strengthened them to walk out of Egypt. Furthermore, the baptism in the Red Sea delivered them from the Egyptians. This indicates that by Christ as the Passover Lamb and by His death we are separated from the world and brought into the wilderness, the first station in fulfilling God’s purpose
二 到山上
II. TO THE MOUNTAIN
8第二站是山上，（三12，十九～2，11，二四16～18，）以色列人在那里领受关乎神和帐幕的启示。数百年来他们一直是在埃及的黑暗之下，没有光，没有言语，也没有神的说话。但如今在光照下，他们将要照著神的启示生活，并要照著神所启示的样式建造帐幕。
8The second station is the mountain (3:12; 19:1-2, 11; 24:16-18), where the children of Israel received1 revelation concerning God and concerning the tabernacle. For hundreds of years they had been under darkness in Egypt where there was no light, no word, and no speaking of God. But now, under the enlightenment, they were to live according to the revelation concerning God, and they were to build the tabernacle according to the pattern revealed by God.
9以色列人被带到山上是藉著使苦水变甜的树、（十五23～25、）以琳的十二股水泉、（十五27、）从天而降的吗哪、（十六14～15，31～32，35、）从裂开磐石流出的活水，（十七6，）并藉著胜过亚玛力人。（十七8～16。）当以色列人到了玛拉，『不能喝那里的水，因为水苦。』（十五23。）因著百姓向摩西发怨言，摩西就呼求耶和华，『耶和华指示他一棵树，他把树丢在水里，水就变甜了。』（十五25。）这棵树表征基督并祂十字架。以色列人往前到了以琳，在那里有十二股水泉，（十五27，）他们就在那里的水边安营。当他们从以琳起行，又发怨言﹔这次是因为没有食物。神应付他们的需要，藉著降下属天的粮食吗哪来扶持他们。照样，当以色列人因著没有水发怨言时，神就使活水从裂开的磐石流出来。（十七1～6。）所有这些项目表征基督的各方面作我们生命的供应，神用这些供应领我们到这山上。在地方教会中，我们能见证我们得著了甜水、以琳的十二股水泉、属天的吗哪，以及流自裂开盘石之活水的供应。
9The children of Israel were brought to the mountain by the tree which made the bitter water sweet (15:23-25), by the twelve springs of water at Elim (15:27), by the manna from heaven (16:14-15, 31-32, 35), by the living water from the cleft rock (17:6), and by the victory over Amalek (17:8-16). When the Israelites came to Marah, “they could not drink of the waters of Marah, for they were bitter” (15:23). Because the people murmured against him, Moses cried to the Lord, “and the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet” (15:25). This tree signifies Christ with His cross. The children of Israel went on to Elim, where there were twelve springs of water (15:27), and they camped there by the waters. When they journeyed onward from Elim, they murmured again; this time it was because they had no food. God met their need by sending down manna, the heavenly food, to support them. Likewise, when the children of Israel murmured because there was no water, God brought forth living water from the cleft rock (17:1-6). All these items signify various aspects of Christ as our life supply, the very supply God uses to bring us to the mountain. We in the local churches can testify that we have been supplied by the sweet water, by the twelve springs at Elim, by the heavenly manna, and by the living water flowing from the cleft rock.
10神的选民并不停留在旷野的山上，神的心意是要他们往前行进入美地。照样，今天我们也不该留在旷野或山上。反之，我们该认为两处都是暂时停留的地方。我们终极的目的地乃是美地。很少基督徒在他们的经历里到了山上。我们中间许多人能见证，在我们进入教会生活以前，我们不在这山上，就是不在得启示的地方。然而，大多数在主恢复里的圣徒，已经到了旷野的山上。一面说，在山上是奇妙的经历；另一面，如果我们长久留在那里，它就是受苦的原因。有些人在基督里多年，还没有从山上这一站更往前去。以色列人于正月十四日在埃及过逾越节，他们在第三月间到达这山。（十九1。）在那里停留约九个月之久。次年第一天，帐幕立起来，充满了荣耀。（四十17，34。）这表明在山上停留太久是不正常的。在主的恢复里，我们很多人在山上看见了启示，并且与别人一同有分于会幕的建造。虽然这是奇妙的，但只是暂时的。
10God’s chosen people were not to stay at the mountain in the wilderness. God’sin tent i on was that they journey onward into the good land. Likewise, today we should remain neither in the wilderness nor on the mountain. Rather, we should regard both as temporary stopping places. Our ultimate destination is the good land. In their experience not many Christians have come to the mountain. Many of us can testify that before we came into the church life, we were not at the mountain, the place of revelation. Most of the saints in the Lord’s recovery, however, have come to the mountain in the wilderness. On the one hand, it is a wonderful experience to be at the mountain; on the other hand, it is a cause of suffering if we remain there a long time. Some who have been in Christ for many years have not gone further than the station of the mountain. On the fourteenth day of the first month, the children of Israel celebrated the Passover in Egypt, and during the third month they arrived at the mountain (19:1). They stayed there for approximately nine months. By the first day of the next year, the tabernacle had been built and was filled with glory (40:17, 34). This indicates that it is not normal to remain at the mountain for too long a time. Many of us in the Lord’s recovery have seen the revelation on the mountain and have shared with others in the building of the tabernacle. Although this is wonderful, it is wonderful only in a temporary way
11如果我们思想以色列人在旷野的图画，我们就看见出埃及的人中，只有两个人─约书亚和迦勒─进入了美地。其余的人，包括摩西、亚伦、和米利暗，都死在旷野。对他们来说，旷野不仅是分别的地方，也是试验和试炼的地方。在以色列人到了山上以前，旷野是积极的，因它就是一个分别的地方。但到山上以后，因著他们的不信，旷野就成了试验和试炼的地方。
11If we consider the picture of the children of Israel in the wilderness, we see that only two of those who came out of Egypt—Joshua and Caleb—entered into the good land. All the others, including Moses, Aaron, and Miriam, died in the wilderness. To them, the wilderness was not only a place of separation, but also a place of test and trial. Before the children of Israel came to the mountain, the wilderness was positive, for it was just a place of separation. But after the mountain, the wilderness became a place of test and trial because of their unbelief.
12以色列人在山上时，他们得了关乎神之所是的启示。不要以为律法仅仅是一些诫命。律法乃是神之所是的见证、阐释、描述、和说明。藉著律法我们能彀认识神自己。神要求祂的选民照著祂自己的启示生活。因此，摩西在山上领受了神的所是和神的子民该过之生活的启示。因为神是圣洁、公义、慈爱的，祂的子民就该活出以圣洁、公义、和爱为特点的生活。出埃及记二十至二十四章启示神在祂的圣洁、公义、和其它神圣属性里的细节。神的百姓必须活出符合神属性的生活。这样的启示只有在山顶上才能看见。在山上神的子民才能看见神心头愿望的启示。在此我们看见神要我们照著祂的所是生活，因祂心头的愿望就是要在地上得著一个居所。帐幕被立起来，暂时成全了这个愿望。在建造帐幕以前，二十五至三十一章中摩西得著关乎帐幕各方面的详细启示。其余各章说到以色列人在山上的经历，并论到帐幕的建造。在山上我们有帐幕所表征的教会生活。今天我们所有的教会生活不是圣殿的教会生活，而是可移动的教会生活，就是帐幕。帐幕没有地板或根基，它乃是立在地上。相反的，建造在美地的圣殿，有坚固的根基。新约中没有一节说，教会是用木头建造的。反之，保罗和彼得都说，1教会是用石头建造的。（林前三，彼前二5。）这说出帐幕这一个教会的豫表，乃是神暂时的居所。祂永久的居所乃是建造在迦南地的圣殿。然而，许多基督徒还未达到帐幕的阶段，就是暂时的教会生活，更不用说坚固的建造了。
12When they were at the mountain, the Israelites received the revelation concerning what God is. Do not regard the law simply as some commandments. The law was a testimony, definition, description, and explanation of what God is. By the law we can know God Himself. God required His chosen people to live according to this revelation of Himself. Thus, on the mountain, Moses received a revelation both of what God is and of the kind of life the people of God should live. Because God is holy, righteous, and loving, His people should live a life characterized by holiness, righteousness, and love. Chapters twenty through twenty - four of Exodus reveal that God is detailed in His holiness, righteousness, and other divine attributes. His people must live a life that corresponds to the detailed attributes of God. Such a revelation can be seen only on the mountaintop. It is on the mountain that God’sp eople can also see the revelation of the desire of God’she art. Here we see that God wants us to live according to what He is because the desire of His heart is to have a dwelling place on earth. The tabernacle was erected as the temporary fulfillment of this desire. Before the tabernacle was built, a detailed revelation regarding every aspect of it was given to Moses in chapters twenty - five to thirty - one. The remaining chapters cover the experience of the children of Israel at the mountain and tell of the building of the tabernacle. At the mountain we have the church life signified by the tabernacle. The church life we have today is not the temple church life; rather, it is the movable church life, the tabernacle. The tabernacle had no floor or foundation, but was erected on the earth. The temple built in the good land, on the contrary, had a solid foundation. No verse in the New Testament says that the church is built with wood. Rather, both Paul and Peter say that it is built with stones (1 Cor. 3:12; Pet. 2:5). This indicates that the tabernacle, a type of 12 the church, was God’s temporary dwelling place. His permanent dwelling place was to be the temple built in the land of Canaan. Many Christians, however, have not yet reached the stage of the tabernacle, the temporary church life, much less that of the solid building.
三 到美地
III. TO THE GOOD LAND
13因著帐幕仅仅是神暂时的居所，我们就不该满足于这阶段的教会生活。我们需要往前达到美地的圣殿所代表的阶段。在旧约中圣殿取代了帐幕。最终，帐幕里的物件被摆在圣殿里。因此，在旷野的帐幕是暂时的建造，而在美地的圣殿乃是完满的建造。所以，以色列人必须继续从旷野到美地。倘若我在出埃及记四十章的以色列人中间，我会完全满意于帐幕的建造。然而，神的终极目标仍然离得很远。大约还有四分之三的路程。为这缘故，以色列人必须往前行至第三站，并进入美地。
13Because the tabernacle is merely the temporary dwelling place of God, we should not be satisfied with the church life in this stage. We need to press on to the stage represented by the temple in the good land. In the Old Testament the temple replaced the tabernacle. Eventually, the articles that were in the tabernacle were placed in the temple. Thus, the tabernacle in the wilderness was the temporary building, but the temple in the good land was the consummate building. Therefore, the children of Israel had to go on from the wilderness to the good land. If I had been among the children of Israel in Exodus 40, I would have been fully content with the building of the tabernacle. However, God’s final goal was still along way off. About three-fourths of the way remained. For this reason, the children of Israel had to journey onward to the third station and enter into the good land
（一） 藉著约柜和帐幕
A. By the Ark with the Tabernacle
14我们已经看见领以色列人进入旷野以及在旷野把他们带到山上的因素。现在我们必须来看把他们带进美地的因素。这个因素乃是约柜和帐幕。（书三3，6，8，13～17，四～19。）当以色列人进入美地时，约柜下到约但河中，河水便止住了。在那时之前，他们有约柜为因素，但是没有信心去应用它。到了旷野飘流之年的末了，他们的确以这种方式来应用约柜。这表明今天在教会生活中，作约柜的基督必须是我们进入作美地之基督的因素。你所享受的是怎样的基督？你仅仅享受基督作逾越节的羔羊、无酵饼、吗哪，和流出活水的磐石呢？还是享受祂作美地？歌罗西二章六节说：『你们既然接受了主基督耶稣，就当在祂里面生活行动。』（直译。）倘若我们的基督只是逾越节的羔羊、吗哪，和流出活水的磐石，我们怎能在祂里面生活行动？我们若要在基督里生活行动，就必须经历祂作宽阔之地。大多数的基督徒对基督的经历还是初步的，很少人经历祂作美地。
14We have seen the factors that brought the children of Israel into the wilderness and that brought them in the wilderness to the mountain. Now we must consider the factor that brought them into the good land. This factor is the ark with the tabernacle (Josh. 3:3, 6, 8, 13-17; 4:10-19). When the children of Israel entered into the 10 good land, the ark went down into the Jordan, and the waters stopped. Prior to that time, they had the ark as the factor, but they did not have the faith to apply it. But at the end of their years of wandering in the wilderness, they did apply the ark in this way. This indicates that in the church life today Christ as the ark must be the factor by which we enter into Christ as the good land. What kind of Christ do you enjoy? Do you enjoy Christ just as the Passover Lamb, as the unleavened bread, as the manna, and as the rock flowing out the living water, or do you enjoy Him as the good land? Colossians 2:6 says, “As therefore you have received Christ Jesus the Lord, walk in Him.” If our Christ is only the Passover Lamb, the manna, and the rock with the living water, how can we walk in Him? If we would walk in Christ, we must experience Him as the spacious land. The experience of Christ among most Christians is elementary; few experience Him as the good land.
15我们已经看见以色列人享受逾越节的羔羊、无酵饼、吗哪，以及磐石和活水。然而，神并没有应许亚伯拉罕，祂要把这些东西赐给他的后裔。神应许赐给他们美地。根据加拉太书第三章，应许赐给亚伯拉罕那地的祝福就是那灵。那地的祝福，就是那灵，乃是三一神经过了道成肉身、钉十字架，和复活的过程，成了包罗万有赐生命的灵。这灵就是因信所应许赐给亚伯拉罕后裔的福。
15We have seen that the children of Israel enjoyed the Passover lamb, the unleavened bread, the manna, and the rock with the living water. However, God did not promise Abraham that He would give such things to his descendants. God promised to give them the good land. According to Galatians 3, the blessing of the land promised to Abraham is the Spirit. The blessing of the land, this Spirit, is the Triune God who has been processed through incarnation, crucifixion, and resurrection to become the all-inclusive life- giving Spirit. This Spirit is the blessing promised to Abraham’s descendants by faith
16亚伯拉罕有两班后裔：肉身的后裔和信心的后裔。肉身的后裔是以色列国，而信心的后裔则是那些相信基督的人。对肉身的后裔来说，美地是实在的地方；但是对信心的后裔来说，美地乃是属灵的实际，就是作为包罗万有之灵的基督。我感谢主，在主恢复里的众教会都有约柜和帐幕。约柜和帐幕豫表基督和暂时性、可移动的教会生活。基督和这样的教会生活，乃是我们藉以进入迦南地所豫表包罗万有之基督的因素。
16Abraham has two kinds of descendants: the descendants in the flesh and the descendants by faith. The descendant sin the flesh are the nation of Israel, and the descendants by faith are those who believe in Christ. To the descendants in the flesh the good land is a literal place; but to the descendants by faith the good land is a spiritual reality, Christ as the all-inclusive Spirit. I am grateful to the Lord that in all the churches in the Lord’s recovery there is the ark with the tabernacle. The ark and the tabernacle typify Christ with the temporary, movable church life. Christ with such a church life is the factor by which we enter into the all- inclusive Christ typified by the land of Canaan
17加拉太书、以弗所书、腓立比书，和歌罗西书，给我们看见美地上的基督与教会。然而，在哥林多前书中我们有在山上的教会。这卷书说到逾越节和红海的浸，我们藉此被领出埃及并进入旷野。它也说到饮于灵磐石，就是领我们到山上的因素之一。这指出启示在哥林多前书的基督和教会乃是与旷野的山上有关。我们中间很多人已经过了这一站。我在本篇信息中的负担是要点出，我们不需要带著约柜与帐幕在旷野里飘流。多年前，我们中间有些人与世界分别，进入旷野。然后我们上了山，在那里看见了关乎神、神子民的生活，以及神居所的异象。我们也在山脚下建立了会幕。因此，我们是有教会生活的基督徒，至少是有由帐幕所表征的暂时性，可移动的教会生活。然而，我们需要往前，过约旦河，并进入迦南美地。
17Galatians, Ephesians, Philippians, and Colossians show us Christ and the church in the good land. In 1 Corinthians, however, we have the church at the mountain. This book speaks of the Passover and the baptism in the Red Sea, by which we are brought out of Egypt and into the wilderness. It also speaks of drinking of the spiritual rock, one of the factors that brings us to the mountain. This indicates that Christ and the church as revealed in 1 Corinthians are related to the mountain in the wilderness. Many of us have passed through this station. My burden in this message is to point out that there is no need for us to wander through the wilderness with the ark and the tabernacle. Years ago, some of us were separated from the world, and we entered into the wilderness. Then we ascended the mountain where we saw the vision concerning God, concerning the life of God’sp eople, and concerning God’s dwelling place. We also erected the tabernacle at the foot of the mountain. Thus, we are Christians with the church life, at least in the temporary and movable form, the tabernacle. However, we need to press on, cross the Jordan River, and enter into the land of Canaan.
（二） 藉著在约但河里埋葬
B. Through Burial in the Jordan River
18神的选民必须过两道水﹕红海是对付世界，约但河是对付己。法老和他的军兵豫表世界的权势，被埋在红海里。但代表以色列人老旧己的十二块石头，被埋在约但河里。（书四1～9，20。）拦阻我们进入包罗万有之基督的，不是世界，而是己。这个己必须埋葬在约但河里。能叫己被埋葬的因素乃是约柜。那十二块石头不是在约柜进入河中以前被埋葬的。反之，是约柜先下入河里。这表示基督并可移动的教会生活乃是我们藉以进入包罗万有之基督的因素。今天我们的教会生活还不是圣殿，而是帐幕，是仍然可移动的教会生活。但即使这样的教会生活也是进入美地的因素。我能见证在这样可移动的教会生活中的基督，大大帮助我进入那包罗万有的基督。
18God’s chosen people had to cross two bodies of water: the Red Sea, which deals with the world, and the Jordan River, which deals with the self. The worldly forces typified by Pharaoh and his army were buried in the Red Sea. But twelve stones representing the old self of the children of Israel were buried in the Jordan (Josh. 4:1-9, 20). What frustrates us from entering into the all-inclusive Christ is not the world—it is the self. This self must be buried in the Jordan. The factor that enables the self to be buried is the ark. The twelve stones were not buried in the river before the ark went in. Rather, the ark went down into the river first. This indicates that Christ with the movable church life is the factor by which we enter into the all-inclusive Christ. The church life we have today is not the temple, but the tabernacle, the church life that is still portable. But even such a church life is a factor for entering into the good land. I can testify that Christ in such a movable church life has greatly helped me to enter into the all- inclusive Christ.
（三） 藉著割礼
C. By Circumcision
19以色列人藉著过约旦河进入美地以后，就受了割礼；那就是他们的肉体被割除。（书五2～4。）因此，己被埋葬在约但河里，肉体因割礼被割除。教会生活与基督帮助我们埋葬己并割去肉体。
19After the children of Israel entered into the good land by crossing the Jordan, they were circumcised; that is, their flesh was cut off (Josh. 5:2-4). Thus, the self was buried in the river, and the flesh was cut off by circumcision. The church life with Christ helps us both to bury the self and to cut off the flesh
（四） 享受美地的丰富
D. To Enjoy the Riches of the Good Land
20埋葬并受割礼之后，以色列人开始8:7-享受美地的丰富。（申八7～10，书五10～12。）那时，吗哪止住了，由那地的出产所取代。藉著丰富享受那包罗万有的地，神的子民得以刚强，与神的仇敌争战，并建立神的国度。在那个国度里，圣殿被建造起来。旧约启示教会生活的两个阶段：帐幕的阶段和圣殿的阶段。今天我们的教会生活也许不在圣殿的阶段，却仍在帐幕的阶段。这原因是在于我们大多数的人还未行走在作为美地的基督里。我们能见证基督是我们的羔羊、无酵饼、吗哪，或流出活水的磐石。但我们必须往前经历基督作我们的宽阔之地。我们不仅应该吃祂，还得在祂里面行走。
20After burial and circumcision, the children of Israel began to enjoy the riches of the good land (Deut. 10; Josh. 5:10-12). At that time, the manna ceased and was replaced by the produce of the land. Through the rich enjoyment of the all-inclusive land, God’sp eople were strengthened to fight against God’se ne my and to establish God’skin gdom. In that kingdom the temple was built. The Old Testament reveals two stages of the church life, the stage of the tabernacle and the stage of the temple. Our church life today may not yet be in the stage of the temple, but may still be in the stage of the tabernacle. The reason for this is that most of us are not yet walking in Christ as the good land. We can testify that Christ is our Lamb, our unleavened bread, our manna, or our rock with the living water. But we must go on to experience Christ as our spacious land. We should not only eat of Him, but we should also walk in Him.
21进入包罗万有基督的主要拦阻不是世界和罪恶，而是己和肉体。世界和罪恶在前两站受了对付。但我们还需要用埋葬来对付己，并受割礼来对付肉体。如果我们绝对跟主往前，最终必甘愿叫我们的己和肉体受对付。然而这样的对付不容易。对青年人来说，埋葬自己和割去肉体尤其困难。在聚会中我们可以宣告：『我活著就是基督。』但是散会后，我们却活在己里、活在肉体里。我们也许宣告：『不再是我，乃是基督在我里面活著。』然而，这也许只是一种教训，因为在日常生活中，我们满了自己。己和肉体拦阻我们经历美地。
21The main hindrances to entering into the all-inclusive Christ are not worldliness and sin; they are the self and the flesh. Worldliness and sin are dealt with at the first two stations. But we still need a burial to deal with the self and a circumcision to deal with the flesh. If we are absolute to go on with the Lord, we shall eventually become willing to have our self and flesh dealt with. However, such dealings do not come easily. It is especially difficult for young people to bury the self and to cut off the flesh. In the meeting we may declare, “To me to live is Christ.” But after the meeting, we live in the self and in the flesh. We may proclaim, “No more I, but Christ liveth in me.” However, this may merely be a teaching, for in our daily living we are full of self. The self and the flesh keep us from the experience of the good land.
22请再看旧约中的图画，并注意以色列人没有享受迦南地的生产，直到己被埋葬，肉体被割除。但是当这些受了对付之后，以色列人就开始享受美地的丰富出产。不是旷野的吗哪。而是美地的丰富，使他们能在美地上与仇敌争战。
22Look at the picture in the Old Testament again and notice that the children of Israel did not enjoy the produce of Canaan until the self had been buried and the flesh had been cut off. But as soon as these things were dealt with, the children of Israel began to enjoy the rich produce of the land. It was the riches of the land, not the manna in the wilderness, that enabled them to fight against the enemies in the good land
（五） 那地的争战
E. The Warfare in the Land
23以色列人进入美地之后，他们必须打败迦南人，就是霸占那地的仇敌。这些仇敌豫表空中执政的、掌权的。企图拦阻我们享受包罗万有的基督。在我们里面有己和肉体的搅扰，在我们上面，在空中，有黑暗的邪恶权势。当我们埋葬了己并割去肉体时，空中的黑暗权势就要被暴露。己和肉体帮助邪恶的权势。事实上，如果我们仍在己和肉体里面，执政的和掌权的不需要作甚么来拦阻我们，因我们已受到己和肉体的阻挠。然而，只要我们对付己和肉体时，黑暗的权势就要出来与我们交战。然后，我们必须学习如何打属灵的仗。属灵的争战乃是在美地上，是由基督丰富出产的支援而进行的。我们已指出，今天我们的美地乃是三而一的神，经过处理成了包罗万有的灵。三而一的神不仅是我们的创造者、救赎者、救主、主人、和主，祂还是包罗万有赐生命的灵。藉著道成肉身、为人生活、钉十字架、和复活，基督，这位三一神的化身，已经过了处理，成为赐生命的灵内住在祂的选民里面。因此，今天三而一的神作为赐生命的灵临到我们。
23After the children of Israel entered into the good land, they had to defeat the Canaanites, the enemies that were occupying the land. These enemies typify the principalities and powers in the air that seek to keep us from enjoying the all-inclusive Christ. Within us we are troubled by the self and the flesh, and above us, in the air, there are the evil powers of darkness. When we bury the self and circumcise the flesh, the powers of darkness in the air will be exposed. The self and the flesh help the evil powers. Actually, if we are still in the self and in the flesh, the principalities and powers need not do anything to hinder us, for we are already frustrated by the self and the flesh. However, as soon as we deal with the self and the flesh, the powers of darkness will come forth to war against us. Then we must learn how to fight the spiritual warfare. The spiritual warfare is fought in the good land with the support of the rich produce of Christ. We have pointed out that the good land for us today is the Triune God processed to become the all-inclusive Spirit. The Triune God is not only our Creator, Redeemer, Savior, Master, and Lord; He is the all - inclusive life - giving Spirit. Through incarnation, human living, crucifixion, and resurrection, Christ, the embodiment of the Triune God, has been processed to become the life-giving Spirit to indwell His chosen people. Thus, the Triune God reaches us today as the life-giving Spirit.
24这位奇妙的灵现今在我们的灵里。（罗八16。）哥林多前书六章十七节说，但那与主联合的，便是与主成为一灵，新约吩咐我们要行在灵中。（加五章16，25，罗八4。）这是至高的命令。不行在灵中是信徒得罪神最大的罪。倘若你不行在基督里，即使你很道德，也是背叛。因为神的心意是要基督从我们活出来，连我们天然的美德也是一种背叛，抵挡神和神的经营。我们都曾向主承认我们的罪、失败、和亏欠。但你曾求主赦免你没有凭基督而活么？很少基督徒这样祷告：『主，赦免我今天没有接受你作我的生命。我的行为很好，但我没有凭你而活，没有接受你作我的人位。主，赦免我在背叛你的光景里。你要从我活出来，但我反而照著你以外的事物而活。我凭著我的意见而活，却不凭你的启示而活。根据这启示，我该行在你里面。但是在这一整天内，主，我完全没有行在你里面。』我能作见证，尤其在最近，我几乎天天向主这样认罪。注意基督自己以外的许多事物很容易。我们也许注意宗教、伦理、道德、或善行，却不注意基督。如果我们的行为不好，我们会觉得亏欠而悔改。但我们若缺少凭基督而活，我们不会有感觉。也不觉得需要认罪。根据约翰十六章，不信的人独一的罪是不信基督。但一个信徒主要的罪乃是不在基督里行事为人。新约没有吩咐我们要照著某种特别的教训或道理而行。但它的确嘱咐我们要行在基督里或行在灵中。在加拉太五章二十五节保罗说：『我们若是在灵里得生命，就当在灵里生活行动。』（直译。）在罗马八章四节保罗说，律法义的要求，成就在只照著灵生活行动的人身上。在罗马八章这里的灵是调和的灵，包罗万有的灵与我们的灵调和。
24This wonderful Spirit is now in our spirit (Rom. 8:16). First Corinthians 6:17 says that he who is joined to the Lord is one spirit. Therefore, in the New Testament we are commanded to walk in spirit (Gal. 5:16, 25; Rom. 8:4). This is the consummate commandment. Not to walk in Christ is the greatest sin a believer can commit against God. If you do not walk in Christ, you are rebellious, even though you may be very virtuous. Because God’s desire is that Christ be lived out of us, even our natural virtue is a form of rebellion against God and His economy. We all have confessed our sins, failures, and shortcomings to the Lord. But have you ever asked the Lord to forgive you for not living by Christ? Not many Christians have prayed in this way: “Lord, forgive me for not taking You as my life today. My behavior was very good, but I did not live by You or take You as my person. Lord, forgive me for being in rebellion against You. You wanted to be lived out of me, but instead I lived according to something other than Yourself. I lived by my opinion, not by Your revelation. According to this revelation, I should walk in You. But during the whole day, Lord, I didn’t walk in You at all.” I can testify that, especially recently, I have made this kind of confession to the Lord almost every day. It is easy to be centered on so many things other than Christ Himself. We may be centered on religion, ethics, morality, or virtue, but we are not centered on Christ. If our behavior is poor, we feel regretful and repent. But if we are short in living by Christ, we may have no feeling about it and sense no need to confess. According to John 16, the unique sin of an unbeliever is not to believe in Christ. But the primary sin of a believer is not to walk in Christ. The New Testament does not command us to walk according to a particular teaching or doctrine. But it does charge us to walk in Christ or to walk in spirit. In Galatians 5:25 Paul says, “If we live by the Spirit, let us also walk by the Spirit.” In Romans 8:4 Paul says that the righteous requirements of the law are fulfilled by those who walk according to spirit. The spirit here in Romans 8 is the mingled spirit, the all-inclusive Spirit mingled with our spirit
25不要认为迦南地很遥远，你必须飘流多年才能进入。相反的，美地就在我们里面，因美地就是处理过的神，祂是包罗万有赐生命的灵，内住在我们的灵里。正如民数记十三章三十节的迦勒，我们必须相信并宣告，藉著基督和教会生活，我们足能得著这美地。
25Do not think that the land of Canaan is faraway and that you must wander for years before you can enter into it. On the contrary, the good land is within us, for it is the processed God who is the all - inclusive life-giving Spirit indwelling our spirit. Like Caleb in Numbers 13:30, we must believe and declare that through the church life with Christ we are well able to possess this good land.
26请记得约柜与帐幕是我们能进入美地的因素。赞美主，我们享受了逾越节、甜水、吗哪，和流自裂开磐石的活水。我们也赞美祂，在山上我们看见了关乎神和祂经营的异象，并且建造了帐幕，就是暂时的教会生活。故此，我们都有约柜与帐幕，基督与可移动的教会生活，作我们藉以进入那地的因素。因著这因素，我们有胆量进入我们灵中，享受包罗万有的灵作美地。让我们忘掉宗教、哲学、伦理，甚至属灵的追求，注意基督，注意在我们灵中直接接触祂。我们必须学习在基督以外不作甚么或说甚么。在约翰十五章四节主说：『你们要住在我里面，我也住在你们里面。』在下一节主说：『离了我，你们就不能作甚么。』我们的生活为人必须在作为美地的基督里。祂是中央和圆周，祂是中心和普及。作为美地，祂对我们是一切。我们终极的目标必须是经过旷野和山上而进入美地。让我们进入这地得著包罗万有的基督，并享受祂测不透的丰富，使神的国得以被建立，圣殿能得著建造。
26Remember that the ark with the tabernacle is the factor by which we may enter into the good land. Praise the Lord that we have enjoyed the Passover, the sweet water, the manna, and the living water from the cleft rock. We also praise Him that at the mountain we have seen the vision concerning God and His economy and that we have built the tabernacle, the temporary church life. Thus, we all have the ark with the tabernacle, Christ with the movable church life, as the factor by which to enter into the land. Because of this factor, we may have the boldness to enter into our spirit to enjoy the all-inclusive Spirit as the good land. Let us forget religion, philosophy, ethics, and even spiritual seeking, and let us care for Christ and for having direct contact with Him in our spirit. We must learn to not do anything or say anything apart from Christ. In John 15:4 the Lord said, “Abide in Me and I in you.” In the next verse He said, “Apart from Me you can do nothing.” We need to have our living and our being in Christ as the good land. He is both the center and the circumference, both the centrality and the universality. As the good land, He is everything to us. Our final goal must be to pass through the wilderness and the mountain into the good land. Let us enter into this land to possess the all-inclusive Christ and to enjoy His unsearchable riches that God’skin gdom may be established and that the temple may be built