出埃及记生命读经 · 第15篇

神对摩西进一步的训练

God’s Further Training Of Moses

1在本篇信息中，我们要来看神对摩西进一步的训练。（六1～七7。）在和法老的第一次冲突以后，摩西觉得他失败了。神打发他对法老说神的话。然而，法老不但没有听从这话，甚至更加苦待以色列人，并且百姓向摩西发怨言。摩西觉得失败了，向神抱怨说：『你为甚么苦待这百姓呢？为甚么打发我去呢？自从我去见法老奉你的名说话，他就苦待这百姓，你一点也没有拯救他们。』（五22～23。）摩西的反应表明他需要进一步的训练。神不再打发他到法老那里去，直到他从神接受了更多的训练。

1In this message we shall consider God’s further training of Moses (6:1—7:7). After the first conflict with Pharaoh, Moses felt that he had failed. God had sent him to speak His word to Pharaoh. However, instead of hearkening to this word, Pharaoh became even more evil in his treatment of the children of Israel, and the people complained to Moses. Moses, feeling defeated, complained to the Lord, saying, “Wherefore hast thou so badly treated this people? Why is it that thou hast sent me? For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all” (5:22-23, Heb.). Moses’ reaction indicated that he needed further training. God would not send him to Pharaoh again until he had received more training from Him

2我们已指出在出埃及记第三、四章中，神对摩西的呼召是圣经中最完全的呼召。神呼召摩西时，花了许多时间与他同在，摩西得了启示和教导。他接受神的话并作神所吩咐他作的一切。然而，事情的结果不像摩西所盼望的。使他惊奇的是，他失败了，法老得胜了，以色列人愈发受苦。这是他向主抱怨这种情形的原因。主进一步训练摩西，设法使他对于主的名和主的约有印象。祂题醒摩西祂是耶和华，那位昔是、今是、以后永是者。祂也题醒摩西，祂与亚伯拉罕、以撒、雅各所立关乎美地的约。祂对摩西说，祂曾举手起誓要把那地赐给他们的后裔。神对摩西说到这两件事，训练他认识祂的身位以及在祂的约里信实的话。除了对摩西说到祂的名和祂的约以外，主在其它六件事上给摩西进一步的训练。这些事情的头一件就是神保证的话。我们必须注意神保证的话，就是祂一再对我们所说的话。今天我们若要跟随主，在主的恢复里作见证，我们必须学习听从神一再保证的话。但是当这话临到时，很少神的仆人能辨识这样的话。

2We have pointed out that God’scall ing of Moses in chapters three and four of this book is the most complete call in the Bible. At the time He called Moses, God spent much time with him, and Moses received both revelation and instruction. He took God’sword and did all that God had charged him to do. However, things did not turn out as Moses expected. To his surprise, he was defeated, Pharaoh was victorious, and the children of Israel suffered all the more. This was the reason he complained to the Lord about the situation. In His further training of Moses, the Lord sought to impress him with His name and His covenant. He reminded Moses that He is Jehovah, the One who was, who is, and who will be. He also reminded him of His covenant with Abraham, Isaac, and Jacob regarding the good land. He told Moses that He had lifted up His hand to give the land to their seed. In speaking to Moses about these two matters, God was training him to know His person and His faithful word in His covenant. In addition to speaking to Moses regarding His name and His covenant, the Lord gave Moses further training concerning six other matters. The first of these matters was God’sword of assurance. We must pay attention to God’sword of assurance, the word that He speaks to us again and again. If we would follow the Lord today to carry on His testimony in His recovery, we must learn to regard God’s repeated word of assurance. But not many servants of God recognize such a word when it comes

3第二件事就是以色列人的不信。照著我们天然的观念，打发我们去那里，那里的人就该像哥尼流一家人一样，适当地豫备好要接受我们的话。我们以为倘若神差我们对某地方的人说话，他们的心定规是敞开接受我们所说的。但由于以色列人的不信，他们不听从摩西。摩西没有得到以色列人的鼓励，反而因他们困扰、灰心，并失望。

3The second matter was the unbelief of the children of Israel. According to our natural concept, those to whom we are sent should be like the household of Cornelius, properly prepared and ready to receive our word. We think that if God sends us to speak to people in a certain place, their hearts will be open to receive whatever we may say. Nevertheless, due to their unbelief, the children of Israel did not hearken to Moses. Instead of being encouraged by the children of Israel, he was distracted, discouraged, and disappointed by them.

4这里给我们一个功课。倘若神指派我们去带领一班人，我们不该盼望他们对我们积极。假如神立你为一个教会的长老，不要以为那个教会的人会向你积极，或相信你所说的一切。反之，当你奉差遣去某地时，要准备好面对那地之人的不信。第三，在法老的顽梗上，摩西必须受训练。法老不容易征服。如果我们是在那种光景中的摩西，又必须面对法老的顽梗，无疑地，我们会非常灰心。第四，摩西必须在他的天然观念上受训练。这在摩西固执他的拙口笨舌，并轻忽神保证之话的事上可以见到。在六章十二节摩西问耶和华说：『以色列人尚且不听我的话，法老怎肯听我这拙口笨舌的人呢？』这问题使耶和华向摩西说了长篇保证的话。但即使在说过那段话之后，摩西仍然说：『看哪，我是拙口笨舌的人，法老怎肯听我呢？』（30。）这表示摩西固守他天然的才能而轻忽神保证的话。我们看见不单以色列人和法老都不听耶和华，在这里我们看见连摩西也不听祂。

4There is a lesson for us here. If we are appointed by God to lead certain people, we should not expect them to be positive toward us. Suppose God establishes you as an elder in a particular church. Do not think that those in that church will be positive toward you or will believe everything you say. On the contrary, be prepared to face the unbelief of those to whom you are sent. Thirdly, Moses had to be trained in relation to Pharaoh’s stubbornness. Pharaoh was not easily subdued. If we had been Moses in that situation and had had to confront the stubbornness of Pharaoh, we would no doubt have been very discouraged. In the fourth place, Moses had to be trained regarding his natural concept. This is seen in his cleaving to his uncircumcised lips and neglecting God’s assured word. In 6:12 Moses asked the Lord, “Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?” This question caused the Lord to give Moses a lengthy word of assurance. But, even after that word was given, Moses still said, “Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?” (v. 30). This indicates that Moses was cleaving to his natural faculty and neglecting God’sword of assurance. We have seen that neither the children of Israel nor Pharaoh hearkened to the Lord. Here we see that not even Moses hearkened to Him

5神进一步训练摩西，也著重地说到祂任命了摩西。摩西被神拣选并且受神托付，作神的代表。最终，神在祂大能的手和重重的刑罚上训练摩西。（七4。）因此，神训练的最后一项乃是神的手，就是托住祂的名、祂的约，和祂保证之话的手。是这只刚强的手击败了法老和埃及人，并且使人人，包括以色列人在内，都信服神是耶和华。

5In His further training of Moses, God also spoke to him strongly concerning His ordination of him. Moses had been chosen by God and commissioned by Him to be His representative. Finally, God trained Moses concerning His strong hand and His great judgments (7:4). Thus, the last item of God’st raining is God’s hand, which backs His name, His covenant, and His word of assurance. It is this strong hand that defeats Pharaoh and the Egyptians and that convinces everyone, including the children of Israel, that God is Jehovah

6在积极方面，神对摩西的进一步训练包括五件事：神的名、神的约、神保证的话、神的任命，以及神大能的手。在消极方面，这训练包含三件事：以色列人的不信、法老的顽梗，和摩西的天然观念。我们这些奉差遣的人，都必须认识这五件积极的事和三件消极的事。我们需要知道，神的选民满了不信。仇敌是顽梗的，而我们是天然的。然而，我们有神的名、神的约、神保证的话、神的任命，和神大能的手。

6On the positive side, God’s further training of Moses covered five things: God’s name, God’s covenant, God’sword of assurance, God’so rd i nation, and God’s strong hand. On the negative side, this training covered three matters: the unbelief of the children of Israel, the stubbornness of Pharaoh, and Moses’ natural concept. As sent ones, we all must know these five positive things and three negative things. We need to learn that God’s chosen people are full of unbelief, that the enemy is stubborn, and that we are natural. Nevertheless, we have God’s name, God’s covenant, God’sword of assurance, God’so rd i nation, and God’s strong hand.

7摩西经过了第六和第七章中进一步的训练以后，他没有接受任何另外的训练。似乎在第四章末了，摩西已经从神的训练中毕业了。但他没有任何经历。由于缺乏经历，他必须经过进一步的训练。到了第七章，摩西真从神训练的学校毕业了。为使我们都能从摩西进一步的训练中有所学习，现在让我们逐项来看涵括在六章一节至七章七节中这训练的六方面：

7After the further training given to Moses in chapters six and seven, Moses did not receive any additional training. It seems that Moses had graduated from God’st raining at the end of chapter four. However, he did not have any experience. Due to this lack of experience, he had to undergo further training. In chapter seven Moses truly graduated from God’st raining school. In order that we all may learn from the further training given to Moses, let us now consider one by one six aspects of this training covered in 6:1—7:7

一神保证的话

I. GOD’SWORD OF ASSURANCE

8在上篇信息中涵括了神进一步训练的两个积极方面：神的名和神的约。所以，本篇信息我们从神保证的话开始。

8In the last message we covered two of the positive aspects of God’s further training: God’s name and God’s covenant. Hence, in this message we begin with God’sword of assurance

（一）拯救以色列人脱离埃及人的捆梆

A. To Deliver the Children of Israel out of the Egyptian Bondage

9神保证摩西要拯救以色列人脱离埃及人的捆绑。（六1，6～7，七5。）这是保证的话，它和应许的话不同。当神保证摩西时，祂似乎说：『摩西，忘掉百姓的不信，忘掉法老，并且忘掉你的拙口笨舌。但要深深记住我保证的话。我是耶和华，我记得我所立的约。根据我的约，我一定要将以色列人从埃及地拯救出来。摩西，要相信并注意这保证的话。我向你保证，我的选民必然得救。』

9God assured Moses that the children of Israel would be delivered out of the Egyptian bondage (6:1, 6-7; 7:5). This was a word of assurance, which is different from a word of promise. As God was assuring Moses, it seems He was saying, “Moses, forget the people’sun belief, forget Pharaoh, and forget the condition of your lips. But be impressed with My word of assurance. I am Jehovah, and I remember the covenant which I have established. According to My covenant, I will surely deliver the children of Israel out of the land of Egypt. Moses, believe this word of assurance and care for it. I assure you My chosen people will be delivered

（二）使以色列人作祂的百姓在六章七节耶和华说：『我要以你

B. To Take the Children of Israel to Him for a People In 6:7 the Lord said, “I will take you to me for a people

10们为我的百姓，我也要作你们的神。』在这里神保证摩西，祂要使以色列人作祂的百姓，祂也要作他们的神。主不要摩西对祂说，百姓是如何败坏，或是他们如何不肯听他的话。相反的，祂要摩西相信并宣告，以色列人是世上最好的百姓。主爱他们，他们是主的奇珍。

10and I will be to you a God.” Here God assured Moses that He would take the children of Israel to Him for a people and that He would be a God to them. The Lord did not want Moses to tell Him how bad the people were or how they refused to hearken to his word. Instead, He wanted Moses to believe and to declare that the children of Israel were the best people on earth. The Lord loved them; they were His special treasure.

11倘若我们是摩西，也许会为主的百姓来与主争辩。我们会说：『主，不要以他们作你的百姓。我能从我的经历中作见证，他们根本不行。大概我是惟一顺服你的人。』不论百姓在摩西眼中如何，神保证摩西，他们是祂的选民。在神眼中，他们是与众不同的。

11If we had been Moses, we probably would have argued with the Lord about His people. We might have said, “Lord, don’tt ake them to You for a people. I can testify from my experience that they are not good at all. Probably I am the only one who is obedient to You.” No matter how the people seemed in the eyes of Moses, God was assuring Moses that they were His chosen people. In His eyes, they were excellent

（三）使他们知道祂是耶和华他们的神

C. To Make Them Know That He Is Jehovah, Their God

12在第七节主也说：『你们要知道我是耶和华你们的神，是救你们脱离埃及人之重担的。』主要作必须的事，使以色列人知道祂是耶和华他们的神。为要向摩西保证这事，祂一再地重复这句话：『我是耶和华』。

12In verse 7 the Lord also said, “And ye shall know that I am Jehovah your God, which bringeth you out from under the burdens of the Egyptians” (Heb.). The Lord would do whatever was necessary to cause the children of Israel to know that He was Jehovah, their God. To assure Moses of this, He repeated again and again the words, “I am Jehovah

（四）使以色列人成为祂的军队

D. To Make the Children of Israel His Armies

13再者，耶和华保证摩西，祂要使以色列人成为祂的军队。（六26，七4。）这意思是祂要使用他们来为祂争战。这是何等保证的话！

13Furthermore, the Lord assured Moses that He would make the children of Israel His armies (6:26; 7:4). This means that He would use them to fight the battle for Him. What a word of assurance this was

（五）领以色列人进入应许之地

E. To Bring the Children of Israel into the Promised Land

14最后，在六章八节耶和华说：『我举手应许给亚伯拉罕、以撒、雅各的那地，我要把你们领进去将那地赐给你们为业，我是耶和华。』（直译。）主不要听任何对祂选民的抱怨。祂要以他们为祂的百姓。祂要使他们成为祂的军队，并且祂要照所应许的领他们进入美地。这就是神给摩西保证的话。按天然说，摩西向主论到以色列人和法老的话是真实的。但神不相信这种光景。祂相信祂自己、祂的约和祂保证的话。祂也相信祂大能的手所能成就的。最终，神果然使以色列人成为祂的军队。请看征服耶利哥时所发生的事。当以色列人围绕那城前进时，天上的天使必然欢喜看见，神为著击败祂的仇敌所得著的军队。因神相信祂所能作的，祂不在意外面的情形，不在意祂百姓的不信和法老的顽梗。

14Finally, in 6:8 the Lord said, “I will bring you in unto the land, concerning the which I did lift up my hand to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for a possession: I am Jehovah” (Heb.). The Lord did not want to hear any complaint concerning His chosen people. He would take them to Him for a people. He would make them His armies, and He would bring them into the good land as He had promised. This was God’sword of assurance to Moses. Naturally speaking, what Moses said to the Lord regarding the children of Israel and regarding Pharaoh was true. But God did not believe the situation. Instead, He believed in Himself, in His covenant, and in His word of assurance. He also believed in what His mighty hand was able to accomplish. Eventually, God did make the children of Israel His armies. Look at what happened at the conquest of Jericho. As the children of Israel were marching around that city, the angels in heaven must have been rejoicing to see the army God had gained for the defeat of His enemy. Because God believed in what He was able to do, He paid no attention to the outward situation concerning the unbelief of His people and the stubbornness of Pharaoh.

15主对摩西保证的话，对于我们这些在主恢复中的人，应该是一个鼓励。有些人说今天不可能有教会生活的恢复。但如果教会生活的恢复是不可能的，那么主耶稣就无法回来。为了祂再来的缘故，祂需要教会被建造起来。惟有教会照著主的心意建造起来，才能成为进入国度时代16:18的踏脚石。在马太十六章十八节主说：『我要建造我的教会。』因此，我们相信今天有正当教会生活的恢复是全然可能的。我们有主的应许和祂保证的话。我们需要被题醒，主的恢复不是从我们起始的。今天我们在这恢复里所作的，不是照著我们的计划；乃是照著主的约和祂保证的话。主耶稣说祂要建造祂的教会。这事今天正在进行著，不是照著我们的计划，乃是照著主的话。不要相信环境或遭遇，要相信神保证的话。倘若你为著教会生活被主打发到某地去，不要相信环境中消极的事。反之，要听从主并注意祂保证的话。我们都需要在这些事上受训练。

15The Lord’sword of assurance to Moses should be an encouragement to us in the Lord’s recovery. Some say that it is impossible to have the recovery of the church life today. However, if the recovery of the church life is not possible, then the Lord Jesus has no way to come back. For the sake of His coming back, He needs the church to be built up. Only the church built up according to the Lord’s desire can be the stepping stone into the age of the kingdom. In Matthew the Lord said, “I will build My church.” Therefore, we believe that it is altogether possible to have the recovery of the proper church life today. We have the Lord’s promise and His word of assurance. We need to be reminded that the Lord’s recovery did not originate with us. What we are doing in the recovery today is not according to our plan; it is according to the Lord’s covenant and His word of assurance. The Lord Jesus said that He would build His church. This is taking place today, not according to our plan, but according to the Lord’sword. Do not believe the environment or the circumstances— believe God’sword of assurance. If you are sent by the Lord to a particular place for the church life, do not believe the negative things in the environment. Instead, hearken to the Lord and pay attention to His word of assurance. We all need training in these matters.

二以色列人的不信

II. THE CHILDREN OF ISRAEL’SUN BELIEF

16摩西也在以色列人不信的事上受训练。（六9，12。）多年前当我研读以色列人的历史时，我不太欣赏以色列人。我对自己说，我绝不要像他们一样。然而，和主的百姓在一起四十五年多之后，现在我很看重以色列人。在某些方面，我认为他们比今天的教会人好多了。众教会的长老实际上也许喜欢以色列人，过于他们所在之地教会的圣徒。似乎我们在那里，那里的人就比其它地方的人更难办。但是不论环境如何，我们都不该相信它，环境会改迁，但神的话总不变。

16Moses was also trained in relation to the children of Israel’sun belief (6:9, 12). When I studied the history of Israel many years ago, I did not have much appreciation of the children of Israel. I told myself that I would never be like them. However, after being with the Lord’sp eople for more than forty-five years, I now have a high regard for the children of Israel. In some respects, I think that they are much better than the church people today. Elders in the churches may actually prefer the children of Israel to the saints in the church in their locality. It seems that wherever we are, the people are more difficult than those in other places. Nevertheless, no matter what the environment may be, we should not believe it. Environment fluctuates, but God’sword is unchanging

17一方面，环境全然是谎言，因为环境会改变，它只是暂时的。另一方面，在我们环境中的每一件事都替神对我们说话；所以，以色列人的不信定规对摩西说了话。藉著不信和法老的顽梗，使摩西自己的短缺完全被暴露，他应该到神面前去更多信靠祂。但摩西反倒带著埋怨的灵到神面前去。没有不信和顽梗，摩西会以为一切都很好。事实上，在摩西里面的难处需要被暴露，而且他还需要进一步的训练。

17On the one hand, the environment is altogether a lie because it will change; it is only temporary. On the other hand, because everything in our environment speaks something to us for God, the unbelief of the children of Israel should have spoken something to Moses. Through the unbelief and through the stubbornness of Pharaoh, Moses should have had his own shortage fully exposed, and he should have gone to God to trust Him more. Instead, Moses went to God with a complaining spirit. Without the unbelief and stubbornness, Moses would have thought that everything was fine. Actually, Moses had some problem inwardly that needed to be exposed, and he needed some further training

三法老的顽梗

III. PHARAOH’S STUBBORNNESS

18现在我们来看法老的顽梗。我们已经指出法老表征撒但。撤但总是顽梗的；他绝不改变，除非他变得更顽梗。因此，我们需要学习不被仇敌的顽梗所打岔。

18Now we come to Pharaoh’s stubbornness. We have pointed out that Pharaoh signifies Satan. Satan is always stubborn; he never changes, except to become more stubborn. Therefore, we need to learn not to be distracted by the stubbornness of the enemy

四摩西的天然观念

IV. MOSES’ NATURAL CONCEPT

（一）固执他的拙口笨舌

A. Cleaving to His Uncircumcised Lips

19在第六章摩西对耶和华说了两次他是拙口笨舌的人。（12～13。）起先，我认为他只是像以赛亚一样在认罪。（赛六5。）但是经过更多的考虑以后，我对这件事有不同的领会。在四章十节摩西对耶和华说：『主阿，我素日不是能言的人，就是从你对仆人说话以后，也是这样，我本是拙口笨舌的。』这是摩西对神原初呼召的反应。然而，主坚持要打发摩西到法老那里去。因著主坚持要打发他到法老那里去，摩西也许相信他的舌头要成为有力的工具，凡他向法老所说的，必定会满带著权柄。他以为他的话语会变得很有能力，每一个人，包括法老在内，都要听从他的话。然而，与法老第一次冲突的结果完全不然。法老不听他，以色列人也不听他。因此，摩西向耶和华抱怨。但耶和华对他说：『你进去对埃及王法老说，要容以色列人出他的地。』（六11。）摩西在这点上向耶和华说：『以色列人尚且不听我的话，法老怎肯听我这拙口笨舌的人呢？』（六12。）这话隐含著埋怨。摩西抱怨耶和华没有作事，使他的口有权能。他不满意他的口还是和从前一样。

19Twice in chapter six Moses told the Lord that he was of uncircumcised lips (vv. 12, 30). At first, I thought he was simply making a confession like that made by Isaiah (Isa. 6:5). But after more consideration, I have arrived at a different understanding of this matter. In 4:10 Moses said to the Lord, “O my Lord, I am not eloquent, neither heretofore, nor since thou has spoken unto thy servant; but I am slow of speech, and of a slow tongue.” This was Moses’ response to God’s original call. Nevertheless, the Lord insisted on sending Moses to Pharaoh. Because the Lord insisted on sending him to Pharaoh, Moses may have believed that his tongue would become a powerful instrument and that whatever he said to Pharaoh would be filled with authority. He may have thought that his speech would become so powerful that everyone, including Pharaoh, would obey his word. The result of the first conflict with Pharaoh was altogether different. Pharaoh did not listen to him, and the children of Israel did not hearken to him. Therefore, Moses complained to the Lord, but the Lord told him, “Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land” (6:11). It was at this point that Moses remarked to the Lord, “Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?” (6:12). This word implies a complaint. Moses was complaining that the Lord had done nothing to make his mouth powerful. He was unhappy that his lips were still the same.

20今天那些蒙主呼召的人，也许会祷告主并盼望主使他们的话有神奇的能力。但最终我们发现我们的口仍然一样。我们的口依旧未受割礼；那就是说，它们还是天然的。摩西告诉主他是拙口笨舌的人时，说：『主，你吩咐我去对法老说话。我已经这样作了，但是不管用。法老和以色列人都不肯听我。我以为我的口改变了，但我发现我依旧拙口笨舌。你没有作甚么事来改变我的口，除非你这样作，我就不再对法老说话。凭我天然的口，我不能作甚么。没有人听我的话。主，你必须使我的口有能力。惟有那样百姓才会听我说话。』无疑地，摩西盼望神使用他的口，以神奇的方式向法老说有权能的话。然而，出自摩西口中的话是普通的，一点也不特别。最后，从这样普通的说话所产生的结果，乃是主的作为，不是人的作为。结果在于这个事实：我们是主所差遣也是祂所托付的，而且我们代表祂；并不在于我们的努力、技巧，或作多好的工作。瓦器仍是瓦器，但它装著宝贝。荆棘仍是荆棘，但圣火在其上焚烧。荆棘不该盼望有所改变，它也不该盼望荣耀临到它。荣耀必须永远归于神。假如你被主差遣到某个地方。你也许祷告并使自己相信主会使你的口有权能。然而，当你说话时，发现你的口没有改变。若有甚么改变，就是你说话比从前更糟了。我曾多次经历这事。在释放信息过后我到主面前去，说：『我祈求你给我口才，但你一点也没有帮助我。主，你岂不知我多么不善于说话么？我要停止为你说话了。我仍是拙口笨舌的人。』

20Those who are called by the Lord today may pray and expect that He will endue their speaking with miraculous power. But we eventually discover that our lips remain the same. Our lips are still uncircumcised; that is, they are still natural. In telling the Lord that he was of uncircumcised lips, Moses was saying, “Lord, You tell me to go and speak to Pharaoh. I have done this already, but it didn’t work. Neither Pharaoh nor the children of Israel would listen to me. I thought that my lips would be changed, but I have found that they are still uncircumcised. You haven’t done anything to change my lips. Unless You do this, I will not speak to Pharaoh again. By my natural lips I can’t do anything. No one listens to me. Lord, You must make my lips powerful. Only then will I be able to speak in a way that people will listen to me.” No doubt Moses expected God to use his lips to speak a mighty word to Pharaoh in a miraculous way. Instead, the word out of Moses’ mouth was common, not at all extraordinary. But what eventually comes out of such a common speaking is the Lord’s doing, not man’s. The outcome depends on the fact that we are sent by the Lord and commissioned by Him and that we represent Him—not on our effort, our skill, or how good a job we do. The earthen vessel is still earthen, but it contains a treasure. The thorn-bush is still a thorn-bush, but the holy fire is burning upon it. The thorn-bush should not expect to be changed, nor should it expect the glory to come to it. The glory must always go to God. Suppose you are sent by the Lord to a certain place. You may pray and exercise yourself to believe that the Lord will make your lips powerful. However, when you speak, you find that your lips are not changed. If anything, your speaking is worse than ever. I have experienced this many times. After giving a message I went to the Lord and said, “Lord, I prayed that You would give me utterance, but You didn’th el pm eat all. Lord, don’tY ou realize how poor my speaking was? I want to give up speaking for You. I am still of uncircumcised lips

21有这样的态度表明我们倚靠我们的所是和我们所能作的，而不倚靠主的所是和祂所能作的。主无意改变我们的口。反之，主使它们依旧不变。尽管主对摩西说，祂使摩西在法老面前代替神，（七1，）祂对摩西说话的情形却不作甚么。事实上，一点也不需要摩西对法老说话，因为亚伦是他的先知。

21To have this attitude indicates that we depend on what we are and on what we can do, not on what the Lord is and on what He can do. The Lord does not intend to change our lips. On the contrary, He will let them remain the same. Although the Lord told Moses that He had made him God to Pharaoh (7:1), He would not do anything about the condition of Moses’ lips. In fact, there was no need for Moses to speak to Pharaoh at all, for Aaron would be his prophet.

22摩西第一次会见法老，他没有以神奇的方式说话，而是以普通的方式。他也以普通的方式对以色列人说话。因为没有事情发生，他就向主抱怨。然后神给他进一步的训练，并吩咐他再到法老那里去。但摩西不这样作，除非主向他的口施行奇事。神的回答暗示祂不作甚么来改变摩西的口。祂要使摩西在法老面前代替神，并且豫备亚伦作摩西的先知。主似乎说：『摩西，我不照著你的方式作事。你必须遵循我所说的。不论你觉得你的嘴唇受过割礼或未受割礼，并无不同。事实上，你不需要对法老说话，因为亚伦是你的代言人。摩西，忘掉你的口罢。』在这里给我们一个很重要的功课。我们要神神奇地改变我们的口，但神无意作这事。成功地实现神的呼召，不在于我们的智慧或题议。神总有祂自己作事的法则。摩西认为一切都在于他说话的情形。但神的方式是使摩西的口依旧不变，并豫备亚伦作摩西的先知。今天在教会生活中，我们需要放下我们的建议和观念，说：『主，我说的不算数，但你说的就算。主，我愿意忘掉自己，不再固执我天然的人。』让我们忘掉我们的拙口笨舌；那就是说，忘掉我们天然的所是。

22The first time Moses met with Pharaoh, he did not speak in a miraculous way, but in an ordinary way. He also spoke to the children of Israel in an ordinary way. Because nothing happened, he complained to the Lord. God then gave him further training and charged him to go to Pharaoh again. But Moses did not want to do so unless the Lord did something miraculous to his lips. God’s answer implies that He would not do anything to change Moses’ lips. Instead, He would make Moses God to Pharaoh and provide Aaron to be Moses’ prophet. It seems as if the Lord were saying, “Moses, I will not do things according to your way. Rather, you must follow what I say. Whether you feel your lips are circumcised or uncircumcised does not make any difference. Actually, there is no need for you to speak to Pharaoh, because Aaron will be your spokesman. Moses, forget about your lips.” There is a very important lesson for us here. We want God to miraculously change our lips. But God does not intend to do this. Success in carrying out God’scall ing does not depend on our wisdom or on our proposals. God always has His own way of doing things. Moses thought that everything depended upon the condition of his lips. But God’sway was to leave Moses’ lips the same and to provide Aaron to be Moses’ prophet. In the church life today we need to drop our proposals and our concepts and say, “Lord, what I say means nothing, but what You say means everything. Lord, I am willing to forget myself and to no longer cleave to my natural being.” Let us forget our uncircumcised lips; that is, let us forget about what we are by nature

（二）轻忽神保证的话

B. Neglecting God’s Assuring Word

23因为摩西固执于他的天然光景，他轻忽了神保证的话。尽管神说过奇妙保证的话，由于摩西天然的观念，他不注意它们。今天我们也是一样。因著紧紧抓住我们天然的坚持、天然的倾向，和天然的领会，我们也许读经，却不接受任何光照。持守我们天然的观念是从主的话中蒙光照的障碍。我们必须像摩西一样，学知神不照著我们天然的观念或坚持行事。摩西在这件事上被神严格地对付，今天我们也需要同样的对付。

23Because Moses was cleaving to his natural condition, he neglected God’sword of assurance. Although God had spoken marvelous words of assurance, Moses did not pay attention to them due to his natural concept. We are the same today. Because we cling to our natural insistence, natural tendency, and natural understanding, we may read the Bible without receiving any light. Holding to our natural concept is a hindrance to enlightenment through the Word. We need to learn, as Moses did, that God does not do things according to our natural concept or insistence. Moses was strictly dealt with by God in this matter, and we need the same kind of dealing today.

五神的任命

V. GOD’SO RD I NATION

（一）神所拣选

A. Chosen by God

24在六章二十六至二十九节我们看见神的任命。这任命与六章十六至二十五节的家谱有关。很长一段时间，我不明白为甚么这个家谱包含在这里。虽然以色列有十二个儿子，这家谱却只题到流便、西缅、和利未，就是头三个儿子。这表示在这里的记载，没有意思要给我们一个完整的家谱。它的目的在标出从雅各到摩西被神拣选的人。这些被拣选的人包括利未、哥辖、暗兰，和摩西。因此，实际上这不是一个家谱，而是记载神的选择、神的拣选。其中一个被拣选的人─暗兰，是摩西和亚伦的父亲。二十六节说：『耶和华说，将以色列人按著他们的军队从埃及地领出来，这是对那亚伦、摩西说的。』这证明摩西和亚伦不是自居的，他们乃是神所拣选的。早在他们出生以前就已经被神拣选并任命了。这该给摩西把握和信心，无论神吩咐他作甚么，都必成就。

24In 6:26-29 we see God’so rd i nation. This ordination is related to the genealogy in 6:16-25. For a long time, I could not understand why this genealogy is included here. Although Israel had twelve sons, this genealogy mentions only Reuben, Simeon, and Levi, the first three. This indicates that there is no intention in the record here of giving us a full genealogy. Rather, its purpose is to show the ones from Jacob to Moses who were chosen by God. These chosen ones include Levi, Kohath, Amram, and Moses. Therefore, this is actually a record, not of genealogy, but of God’ss election, of God’s choosing. Amram, one of the chosen ones, was the father of Moses and Aaron. Verse 26 says, “These are that Aaron and Moses, to whom Jehovah said, Bring out the children of Israel from the land of Egypt according to their armies” (Heb.). This proves that Moses and Aaron were not presumptuous but that they had been chosen by God. They had been selected and ordained by God long before they were born. This should have given Moses the assurance and the confidence that whatever God told him to do would be accomplished

25今天我们需要同样的把握。倘若我们从事于一项不是神所发起的工作，我们就该停下我们所作的。主的恢复是神所命定的，不是我们发起的。在主的恢复中，自居没有地位。我们作主恢复的见证，绝不该自居。我们只能作神所拣选并任命我们作的。

25We need the same assurance today. If we are engaging in a work that has not been initiated by God, we should stop whatever we are doing. The Lord’s recovery has been ordained by God; it has not been initiated by us. In the Lord’s recovery there is no place for presumption. As we carry on the testimony of the Lord’s recovery, we should never be presumptuous. Rather, we should simply do what God has chosen and ordained us to do

（二）神所托付

B. Commissioned by God

26二十八和二十九节启示出摩西是神所托付的：『当耶和华在埃及地对摩西说话的日子，他向摩西说，我是耶和华，我对你说的一切话，你都要告诉埃及王法老。』二十七节也表示摩西和亚伦是神所托付的，要把以色列人从埃及领出来：『对埃及王法老说，要将以色列人从埃及领出来的，就是这摩西、亚伦。』

26Verses 28 and 29 reveal that Moses was commissioned by God: “And it came to pass on the day when Jehovah spake unto Moses in the land of Egypt, that Jehovah spake unto Moses, saying, I am Jehovah: speak thou unto Pharaoh king of Egypt all that I say unto thee” (Heb.). Verse 27 also indicates that Moses and Aaron had been commissioned by God to bring the children of Israel out of Egypt: “These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron

27正如摩西和亚伦是受托付的，我们在主恢复中的也是受托付的。我确信我们是一班受托付的人。今天神已将实现祂恢复的责任托付了我们。

27Just as Moses and Aaron were commissioned, we in the Lord’s recovery have also been commissioned. I have the full assurance that we are a commissioned people. God has entrusted to us the commission of carrying out His recovery today.

（三）代表神

C. Representing God

28摩西也是代表神的。（七1。）每当我们受了某人的托付，我们也就代表那个人。因为摩西受神托付，他也就代表神。同样的原则，我们在主的恢复里受了神的托付，所以我们代表神。

28Moses also represented God (7:1). Whenever we are commissioned by someone, we also represent that one. Because Moses was commissioned by God, he also represented God. In the same principle, because we in the Lord’s recovery have been commissioned by God, we represent Him

29要很小心接触那些代表神的人。你有可能接触主的恢复而不得益处。我能从多年的经历中作见证，没有一个人消极地摸主恢复中的教会，而继续蒙祝福。因那些接受神托付的人是祂的代表，以不合式的方式接触他们是一件严肃的事。在那些接触过教会，后来变得消极的人中，我还不知道有谁的属灵光景依然不变。没有一个例外，个个都失去了属灵的祝福。在每一个例子里，都是属灵的衰微。这表明对于神所托付并因此代表神的人有消极的言行，是一件严肃的事。

29Be very careful how you touch those who represent God. It is possible to touch the Lord’s recovery in away that is not profitable. I can testify from years of experience that no one who has touched the church in the Lord’s recovery in a negative way has gone on to receive blessing. Because those who have received God’s commission are His representatives, it is a serious matter to touch them in an improper way. Of those who contacted the church and later became negative, I do not know one whose spiritual condition has remained the same. Without exception, there has been the loss of spiritual blessing. In every case there has been spiritual decline. This indicates that it is a serious matter to become involved in a negative way with those who have been commissioned by God and who therefore represent Him

（四）由亚伦代表

D. Represented by Aaron

30一方面，摩西代表神；另一方面，-摩西由亚伦来代表。（七1～2。）代表与出席不同。代表含有权柄的意思，出席则没有。随著神的托付总有权柄的问题。这权柄与代表神和由别人代表都有关系。我们中间没有人该自居权柄。我们只该让权柄随著主的任命和托付。如果我们是今日奉差遣的人，我们必须确定我们已被拣选、任命，和托付。然后我们就知道，我们是神的代表。

30On the one hand, Moses represented God; on the other hand, Moses was represented by Aaron (7:1- 2). Representation is different from presentation. The difference is that representation involves authority, whereas presentation does not. With God’s commission there is always the matter of authority. This authority is related both to representing God and to being represented by others. None of us should assume authority. We should simply let authority be present with the Lord’so rd i nation and commission. If we would be today’ss ent ones, we must be certain that we have been chosen, ordained, and commissioned. Then we shall know that we are God’s representatives

31六神大能的手施行重罚神对摩西进一步训练的最后一点，是关乎神大能的手施行重罚。在七章四节耶和华对摩西说：『但法老必不听你们，我要伸手重重的刑罚埃及，将我的军队以色列民，从埃及地领出来。』在六章一节耶和华已经对摩西说过，他必看见耶和华向法老所行的事：『使他因我大能的手容以色列人去，且把他们赶出他的地。』

31VI. GOD’S STRONG HAND OF GREAT JUDGMENT The last point in God’s further training of Moses concerns God’s strong hand of great judgment. In 7:4 the Lord said to Moses, “But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.” In 6:1 the Lord had already told Moses that he would see what the Lord would do to Pharaoh: “For by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land” (Heb.).

32没有大能的手，说话是徒然的。这在今天国际间的外交谈判中可以看见。这样的谈判倚赖背后的军事力量。在和法老的交涉中，摩西的话以耶和华大能的手和严重的刑罚作后盾。主大能的手要向法老证实神不是在说虚谎的言语。因著主的手，埃及人要知道祂是耶和华。就如七章五节说：『我伸手攻击埃及…的时候，埃及人就要知道我是耶和华。』因为摩西向主抱怨，主就必须对摩西说到祂的手。主似乎说：『摩西，我不仅有口，还有大能的手。去对法老说话。我要使他刚硬，好使我的手显明。将我的话告诉法老。我的手要作我话的后盾。凡你代表我向法老所说的，我要伸手成就。』因此，主的手是一个有力的证实：摩西是神所差遣的。

32Without a strong hand, talk is vain. This is seen in diplomatic negotiations between nations today. Such negotiations depend upon the backing of military power. In his negotiations with Pharaoh, Moses’ word was to be backed by the strong hand and mighty judgments of the Lord. The Lord’s strong hand would be proof to Pharaoh that God was not speaking vain words. By the Lord’s hand, the Egyptians would know that He is Jehovah. As 7:5 says, “And the Egyptians shall know that I am Jehovah, when I stretch forth mine hand upon Egypt” (Heb.). Because Moses had complained to the Lord, it was necessary for the Lord to speak to Moses concerning His hand. It seems as if the Lord were saying, “Moses, I have not only a mouth, but also a strong hand. Go and speak to Pharaoh. I will harden him so that My hand may be manifested. Speak My word to Pharaoh. My hand will back up My word. I shall stretch forth My hand to perform whatever you say to Pharaoh on My behalf.” Thus, the Lord’s hand was a strong confirmation that Moses had been sent by God

33多年来，我们已看见主的手支持祂的话。当神的话遭到反对时，最终神的手要显明。神绝不徒然说话。祂的话总是用祂大能的手作后盾。

33Throughout the years, we have seen the Lord’s hand back up His word. When there was opposition to God’sword, eventually His hand was manifested. God never speaks in vain. His word is always backed up by His strong hand

34法老能抗拒主的话，但他不能抗拒主的手。在以下各篇信息中，我们将看见，神与法老之间的冲突愈演愈烈，直到法老将以色列人赶走的地步。因为主大能的手施行重罚来支持祂的话，最后法老被迫将以色列人赶出埃及地。愿我们都学习关乎神的手的功课，以及神对摩西进一步训练中所有的功课。

34Pharaoh could resist the Lord’sword, but he could not resist the Lord’s hand. In the following messages, we shall see that the conflicts between God and Pharaoh became more and more intense until they reached the point that Pharaoh drove the children of Israel away. Because the Lord’s strong hand of great judgment backed up His word, Pharaoh was eventually compelled to drive the children of Israel out of the land of Egypt. May we all learn the lesson concerning God’s hand and all the lessons in God’s further training of Moses