Books
出埃及记生命读经 · 第27篇

以色列人出埃及

Israel’s Exodus from Egypt (2)
1读经：出埃及记12:14,37;13:1-22，创世记50:24-25，希伯来11:22，约
1
2书亚24:32，以西结37:1,10。
2Scripture Reading: Exo. 12:14, 37; 13:1-22; Gen. 50:24-25; Heb. 11:22; Josh. 24:32; Ezek. 37:1, 10
3在本篇信息中，我们将继续来看神的百姓从埃及出来。在上篇信息中，我们看见法老和埃及人被神征服；然后他们催逼以色列人离开埃及。（十二29～33，十一1。）以色列人没有时间使他们的饼发起来，（十二34，39，）但是他们照著神的吩咐，夺去埃及人的金器、银器和衣裳。（十二35～，三21～22，十一2～3。）不仅如此，我们还看见以色列人带著他们的孩子和羊群牛群从埃及出来。（十二章37～38，31～32。）他们住在外邦人之地有四百三十年之久。（十二40～41。）他们出来的那夜是谨守的一夜。（十二42。）最后，当以色列人从埃及出来时，他们成了耶和华的军队。（十二41，51。）故此，十三章十八节说，他们带著兵器从埃及出来。
3In this message we shall continue to consider the exodus of God’sp eople from Egypt. In the previous message we saw that Pharaoh and the Egyptians were subdued by God; then they drove the children of Israel out of Egypt (12:29-33; 11:1). The children of Israel had no time to leaven their bread (12:34, 39), but, according to God’s commandment, they plundered the Egyptians of their silver, gold, and raiment (12:35-36; 3:21-22; 11:2-3). Furthermore, we saw that the 36 children of Israel came forth from Egypt with their children and their flocks and herds (12:37-38, 31-32). Their dwelling in the Gentile land had lasted for a period of four hundred thirty years (12:40-41). The night of their exodus was a night of observation (12:42). Finally, when they made their exodus from Egypt, the children of Israel had become the armies of the Lord (12:41, 51). Hence, in the words of 13:18, they came out of Egypt in martial array.
4在本篇信息中，我们要来看附加的四个点，它们都在第十三章中。这些点都与属灵的事有关，与上篇信息所题到物质的事成对比。似乎十三章是插在十二章和十四章之间，而且十四章应该直接接续十二章。从某种意义来说，这也许是正确的。然而，从属灵经历的观点来说，十三章并非插入的；它的确是接续十二章的。十三章所有的点都与积极方面的属灵经历有关。例如，十三章二节说到头生的要分别为圣。这的确是表征神的百姓从埃及出来的一个特殊方面的属灵经历。它表明我们从世界出来的目的，乃是分别为圣归给主。
4In this message we shall cover four additional points, all found in chapter thirteen. In contrast to the material covered in the foregoing message, these points are related to spiritual matters. It may seem that chapter thirteen is an insertion between chapters twelve and fourteen and that chapter fourteen should be the direct continuation of chapter twelve. In a sense, this may be correct. However, from the standpoint of spiritual experience, chapter thirteen is not an insertion; it is a definite continuation of chapter twelve. All the points in chapter thirteen relate to spiritual experience on the positive side. For example, 13:2 speaks of the sanctification of the firstborn. Certainly this signifies a particular aspect of the spiritual experience of God’sp eople in coming out of Egypt. It indicates that the purpose of our exodus from the world is to be sanctified to the Lord
5在十三章三至十节，我们读到要在亚笔月间守一日为记念。逢此记念日，以色列人不可吃有酵饼。以色列人出埃及的那日是吃无酵饼的日子，也是一个记念的日子。根据十三章三节，吃无酵饼乃是记念、回想。记念出埃及的方式乃是除尽所有的酵。因此，有三件事是在一起的：记念日、无酵饼和亚笔月。
5In 13:3-10 we read of a day of memorial held in the month of Abib. At the time of this memorial, the children of Israel were not to eat leavened bread. The day the children of Israel came out from Egypt was to be a day of unleavened bread and a day of memorial. According to 13:3, it was the eating of unleavened bread that was the memorial, the remembrance. The way to remember the exodus was to purge out all leaven. Hence, there are three things that go together: the day of remembrance, the unleavened bread, and the month of Abib.
6在十三章十九节我们读到：『摩西把约瑟的骸骨一同带去』，因为约瑟曾嘱咐以色列人说：『神必眷顾你们，你们要把我的骸骨从这里一同带上去。』这项细节没有在十二章或十四章中题起，却紧接在告诉我们神如何领百姓走旷野之路的经节以后，是很有意义的。（18。）我们将要看见，神带领他们的方式与我们天然观念的盼望相反。我们指望祂抄近路，祂却选择迂回的道路。再者，紧接著在记载约瑟骸骨的经节之后，告诉我们，日间耶和华在云柱中，夜间在火柱中，行在以色列人面前。所以，当我们在属灵经历的光中来看这一章时，我们需要将约瑟的骸骨这件事与神引领的道路摆在一起。综观本章，我们看见它开始于分别为圣，结束于主的同在作祂百姓的引导。何等奇妙！现在让我们详细地看这美妙的一章。
6In 13:19 we read that “Moses took the bones of Joseph with him,” for Joseph had charged the children of Israel, saying, “God will surely visit you; and ye shall carry up my bones away hence with you.” It is significant that this detail is not mentioned either in chapter twelve or in chapter fourteen, but immediately after a verse that tells us how God led the people through the way of the wilderness (v. 18). As we shall see, God led them in a way contrary to what we would expect according to the natural concept. We would expect Him to take the short way, but instead He took a roundabout way. Furthermore, in the verses immediately following the record concerning Joseph’s bones, we are told that the Lord went before the children of Israel by day in a pillar of cloud and by night in a pillar of fire. Therefore, as we consider this chapter in the light of spiritual experience, we need to put together the matter of Joseph’s bones with the way of God’s leading. Viewing this chapter as a whole, we see that it begins with sanctification and ends with the Lord’s presence as the guide for His people. How marvelous! Let us now look at this wonderful chapter in detail
7九以色列人分别为圣
7IX. THE CHILDREN OF ISRAEL HAVING BEEN SANCTIFIED UNTO JEHOVAH
归耶和华
813:2成圣是根据救赎。出埃及记十三章二节说：『以色列中凡头生的，无论是人是牲畜，都是我的，要分别为圣归我。』主只要求头生的分别为圣，因他们是蒙救赎的。这表明凡是被赎的，无论是人，或是牲畜，也必须分别为圣。这个原则适用于我们在基督里的信徒。因著我们蒙了救赎，我们也必须成圣。否则，我们就仍在埃及，在世界里。如果我们盼望经历真正从埃及出来，我们就必须被救赎且分别为圣。不分别为圣归给主，就没有人能从埃及出来。照著神圣的要求，所有蒙救赎的也必须分别为圣。救赎是为著我们的平安，而成圣是为著神的旨意。我们若是短视的话，也许只看见为著我们益处的救赎。但我们若有正确的鉴别力，就看见成圣必须接著救赎，（罗六22，）为著完成神的旨意。
8Sanctification is based on redemption. Exodus says, “Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.” The Lord required only the firstborn to be sanctified because they were the redeemed ones. This indicates that whatever or whoever is redeemed must also be sanctified. This principle applies to us as believers in Christ. Because we have been redeemed, we must also be sanctified. Otherwise, we shall remain in Egypt, in the world. If we desire to experience a genuine exodus from Egypt, we must be both redeemed and sanctified. No one can come out of Egypt without being sanctified unto the Lord. According to the divine requirement, all those who are redeemed must also be sanctified. Redemption is for our security, whereas sanctification is for God’s purpose. If we are shortsighted, we may see only redemption, which is for our benefit. But if we have the proper discernment, we shall see that redemption must be followed by sanctification (Rom. 6:22), which is for the fulfillment of God’s purpose.
9因著头生的已被逾越节的羊羔所救赎，凡头生的，无论是人或是牲畜，都必须分别为圣归给神。为了将头生的分别为圣，牛羊不需要别的动物作牠们的代替。牠们是洁净的动物，作为祭牲是蒙主悦纳的。然而，十三节说：『凡头生的驴，你要用羊羔代赎。』因为驴在神眼中是不洁净的，牠们不能为神所悦纳，而且不能满足祂。所以，头生的驴必须用羊羔代赎。在这点上，我们需要问一个相当令人困惑的问题。既然头生的驴已经被逾越节的羊羔所赎，为甚么在分别为圣时，祂需要再赎呢？答案是：即使一只驴已经被赎了，牠还是不洁净的动物。为了分别为圣，在祭坛上献给主，为著祂的满足，这只驴仍必须用羊羔代赎。牠不彀资格献给主来为著祂的满足。
9Because the firstborn had been redeemed by the Passover lamb, all the firstborn both of man and of beast had to be sanctified to the Lord. For the sanctification of the firstborn, the oxen and the sheep did not need another kind of animal to be substituted for them. They were clean animals, acceptable to the Lord as a sacrifice. However, verse 13 says, “And every firstling of an ass thou shalt redeem with a lamb.” Because donkeys are unclean in the eyes of God, they cannot be accepted by Him and they cannot satisfy Him. Therefore, the firstborn of a donkey had to be redeemed by a lamb. At this point, we need to raise a rather puzzling question. Since the firstborn of a donkey had already been redeemed by the Passover lamb, why did it need to be redeemed again in sanctification? The answer is that even though a donkey had been redeemed, it was still an unclean animal. In order to be sanctified, to be offered on the altar to the Lord for His satisfaction, the donkey still had to be redeemed with a lamb. It was not qualified to be sacrificed to the Lord for His satisfaction
10我们可以把这个原则应用到属灵的经历中。在分别为圣的事上，我们不是羊或牛；我们乃是驴。即使我们蒙了救赎，我们天然的人在神眼中仍是不洁净的。因此，要分别为圣归给主，就需要基督作我们的代替。十三节告诉我们，不仅头生的驴，以色列人中所有头生的人，都要赎出来。这指出他们在分别为圣时必须被赎出来。他们需要救赎，不仅是在逾越节的时候，也是为著他们的分别为圣。这意思是说，为著救赎和成圣，代替都是必须的。逾越节的羊羔豫表基督是我们的救赎主。藉著祂作我们的代替，我们蒙了救赎。然而，因著我们仍是不洁且天然的，我们不能成为一个活祭，让神得著满足；我们在分别为圣时需要基督作我们的代替。这幅图画指出，为著我们的得救和成圣，都需要基督作我们的代替。在加拉太二章二十节保罗说：『不再是我，乃是基督在我里面活著。』我们需要基督，不仅是为著我们的救赎，更是叫我们活著作祭献给神。虽然我们已经蒙了救赎，但我们的性情还没有改变。就我们的性情而论，我们都是『驴子』，在神眼中看为不洁净，因此不能为祂所悦纳，让祂满足。为这缘故，我们需要基督为著我们的成圣。只有藉著以基督作我们的代替，我们才能成为活祭献给神，蒙神悦纳并使祂满足。
10We may apply this principle to our spiritual experience. As far as sanctification is concerned, we are not sheep or oxen; we are donkeys. Even though we have been redeemed, our natural man is still unclean in the eyes of God. Hence, in order to be sanctified to the Lord, we need Christ to be our substitute. In verse 13 we are told that not only the firstling of the ass, but all the firstborn of man among the children of Israel had to be redeemed. This indicates that they had to be redeemed in sanctification. They needed redemption not only at the time of the Passover, but also for their sanctification. This means that a substitute was necessary both for redemption and for sanctification. The Passover lamb typifies Christ as our Redeemer. Through Him as our substitute, we have been redeemed. However, because we are still unclean and natural, we cannot be a living sacrifice for God’s satisfaction; we need Christ to be our substitute in sanctification. This picture indicates that both for our salvation and for our sanctification we need Christ to be our substitute. In Galatians 2:20 Paul said, “It is no longer I who live, but Christ lives in me.” We need Christ not only for our redemption, but also for our living as a sacrifice to God. Although we have been redeemed, our nature has not yet been changed. As far as our nature is concerned, we all are “donkeys,” unclean in the eyes of God and therefore not acceptable to Him for His satisfaction. For this reason, we need Christ for our sanctification. Only by having Christ as our substitute can we be a living sacrifice to God that is acceptable and satisfying to Him.
11大多数的基督徒只知道为著救赎他们，需要基督作为代替。很少人认识，为要成为一个活祭使神满足，他们在分别为圣时也需要基督作为代替。根据十三章十三节，驴子若不代赎，就要打折牠的颈项。这意思是说，凡头生的驴子若不赎出来，就必须被治死。因著许多基督徒在分别为圣的事上不以基督为他们的代替，他们的『颈项』如同被打折一般；那就是说，从属灵方面来说，他们是死的。他们没有接受基督作为代替，使他们向神活著；反倒将自己献在祭坛上，彷佛他们能成为神所悦纳的祭物一样。这是严重的错误。神绝不悦纳天然的人为祭。相反的，天然人的『颈项』必须被打折。我们都需要对这个事实有印象：为著救赎，需要基督作我们的平安；为著成圣，需要基督作我们的代替，使我们能蒙神悦纳并讨祂喜悦。我们凭自己没有资格蒙神悦纳并讨祂喜悦。我们凭自己没有资格被赎并得救。照样，我们凭自己也没有资格分别为圣归给神，让祂满足。因此，正如基督为了救赎成为我们的代替，祂也必须为了分别为圣成为我们的代替。然后我们在生活中将是一个祭，蒙神悦纳并使祂欢喜。
11Most Christians realize only that they need Christ as their substitute for redemption. Not many realize that in order to be a living sacrifice to satisfy God, they also need Christ as their substitute in sanctification. According to 13:13, if a donkey was not redeemed, its neck was to be broken. This means that any firstling of a donkey that was not redeemed had to be put to death. Because many Christians do not take Christ as their substitute for sanctification, it is as if their “necks” have been broken; that is, spiritually speaking, they are dead. They do not practice taking Christ as their substitute for their living unto God. Instead, they offer themselves on the altar as if they could be a sacrifice acceptable to God. This is a serious mistake. God will never accept the natural man as a sacrifice. On the contrary, the “neck” of the natural man must be broken. We all need to be impressed with the fact that for redemption we need Christ as our security and that for sanctification we need Christ as our substitute in order to be acceptable to God and pleasing to Him. In ourselves, we are not qualified to be acceptable to God or pleasing to Him. In ourselves, we are not qualified to be redeemed and saved. In like manner, in ourselves we are not qualified to be sanctified to God for His satisfaction. Therefore, just as Christ was our substitute for redemption, He must also become our substitute for sanctification. Then in our living we shall be a sacrifice acceptable to God and pleasing to Him
12当我们来看出埃及记这卷书中的图画时，就看见为著平安、安全和救恩，我们需要基督作为代替，使我们得蒙救赎。我们也看见，为了从埃及出来事奉神，并成为神所喜悦的活祭，我们也需要基督作我们的代替。为了分别为圣，以基督为我们的代替，乃是我们得救赎的一部分。
12As we consider the picture in the book of Exodus, we see that for our security, safety, and salvation, we need Christ as our substitute so that we may be redeemed. We also see that in order to make our exodus from Egypt, to serve God, and to be a living sacrifice pleasing to God, we need Christ to be our substitute. To take Christ as our substitute for sanctification is a part of our redemption
十 在亚笔月间的记念日
X. A DAY OF MEMORIAL IN THE MONTH OF ABIB
不可吃有酵饼
IN WHICH NO LEAVENED BREAD WAS TO BE EATEN
13我们若要以基督作我们的代替，而分别为圣归给神，就需要经历亚笔月。（十三4。）亚笔月表征我们整个基督徒生活的一段期间，是我们享受新生命的时候。我们已经指出，『亚笔』这个词的意思是萌芽、发芽。因此，它表明生命的新开始。为要分别为圣归给主，让祂满足，我们需要这一个生命的新开始。我们必须是萌发新生命的青绿麦穗。
13If we would be sanctified to God by taking Christ as our substitute, we need to experience the month of Abib (13:4), a period of time that signifies our whole Christian life, a time during which we enjoy new life. We have pointed out that the word Abib means sprouting, budding. Hence, it denotes a new beginning of life. In order to be sanctified to the Lord for His satisfaction, we need such a new beginning of life. We need to be a green ear of wheat sprouting with new life.
14在这生命的新开始，必须没有酵。我们已指出，在圣经中，酵表征罪恶或败坏。我们需要对付一切暴露出来的罪，我们绝不能容忍任何暴露出来的罪。如此吃无酵饼对主就是真正的记念，真正的回想。凡接受基督为其代替而分别为圣，且有无罪生命之新开始的人，每天的生活都值得记念。倘若我们对神的救恩有正确的经历，我们将有一段奇妙的属灵历史。过了逾越节以后，我们将藉著接受基督作我们的代替，活在我们里面，而分别为圣归于主。然后我们将有生命的新开始，并且所有暴露出来的罪都要被对付。这样的生活就是一个记念，一个回想。我们过这样生活的每一天都是一个记念日。在我们基督徒的生活中，每天都该是这样的记念日。不蒙记念的日子就是失败的日子。我关心许多基督徒到新耶路撒冷后没有多少可以回想的。但如果我们以基督作我们的代替而生活，有生命的新开始，并且对付所有被暴露的罪，我们在永世里就有许多可回想的。我们天天这样生活，我们的每一天都是值得记念的日子。我们基督徒生活的每一天都成为记念日，这是可能的。愿主拯救我们不必为著枉费的光阴而懊悔，就是为著没有生命的新开始，也没有彻底对付酵的日子而懊悔。我们藉著基督作我们逾越节的羊羔蒙了拯救之后，需要接受祂作我们的代替，为著崭新、无罪生命的开始。然后我们就有许多可记念的日子。
14In this new beginning of life there must be no leaven. We have pointed out that in the Bible leaven signifies sinfulness or corruption. We need to deal with all sin that is exposed. We must not tolerate any sin after it has been exposed. To eat unleavened bread in this way is to have a true memorial to the Lord, a genuine remembrance. Those who are sanctified by having Christ as their substitute and who have a new beginning of life without sin will have a daily living that is worthy of being a memorial. If we have a proper experience of God’ss alvation, we shall have a marvelous spiritual history. After our Passover, we shall be sanctified to the Lord by taking Christ as our substitute to live in us. Then we shall have a new beginning of life, and all exposed sin will be dealt with. Such a living will be a memorial, a remembrance. Every day we live this kind of life will be a day of memorial. In our Christian life every day should be such a memorial day. Any day that is not a memorial is a day of defeat. I am concerned that many Christians will have very little to remember when they are in the New Jerusalem. But if we live with Christ as our substitute, have a new beginning of life, and deal with all exposed sin, we shall have a great deal to remember in eternity. Every day we live in this way is a day worth remembering. It is possible for every day of our Christian life to be a memorial. May the Lord save us from having to repent over wasted days, days in which there is no new beginning of life and no thorough dealing with leaven. After we have been saved through Christ as our Passover lamb, we need to take Him as our substitute for the beginning of a new, sinless life. Then we shall have many days of memorial
15十一以色列人把约瑟的骸骨
15XI. THE BONES OF JOSEPH BROUGHT OUT OF EGYPT WITH THE CHILDREN OF ISRAEL
一同带出埃及
16出埃及记十三章十九节说出，以色列人把约瑟的骸骨一同带出埃及。在一章中同时题到这些骸骨和亚笔月似乎很奇怪。表面看来，这两件事之间没有关系。亚笔月表征青绿的麦穗，满了生命；但是骸骨没有生命。然而，我们应当记得，在圣经中，骨头表征折不断的生命，就是在复活里的生命。（约十九36。）因此，在十三章十九节中的骸骨与复活的生命有关。
16Exodus 13:19 indicates that Joseph’s bones were brought out of Egypt with the children of Israel. It may seem strange that these bones are mentioned in the same chapter that speaks of the month of Abib. Apparently, there is no relationship between these two things. Green ears of wheat, signified by Abib, are full of life. But dead bones have no life. We should remember, however, that in the Bible bone signifies an unbreakable life, a life in resurrection (John 19:36). Therefore, the bones in 13:19 have something to do with resurrection life
17希伯来十一章二十二节说：『约瑟因著信，临终的时候，题到以色列族将来要出埃及，并为自己的骸骨留下遗命。』约瑟相信有一天神要眷顾祂的百姓，并且把他们从埃及地领出来，进入祂所应许给亚伯拉罕、以撒、雅各的那地。此外，约瑟『叫以色列的子孙起誓，说，神必定看顾你们，你们要把我的骸骨从这里搬上去。』（创五十24～25。）把约瑟的骸骨从埃及地带进美地，乃是表征复活。枯干的骸骨能进入迦南地，惟一的路乃是藉著复活。根据这幅图昼，骸骨从坟墓取出，并带进美地，是表征复活的生命。保罗在林前十五章五十节说：『血肉之体不能承受神的国。』根据圣经，血肉表示天然的人。（太十六17，加一16。）在复活里，基督有骨有肉，但没有血。（路二四39。）约瑟的骸骨被带进美地的事实，表明已死的圣徒要在复活里进入国度。（活著的圣徒要被提，然后再进入国度。）那些有分于国度的人不再是在天然的生命里，就是由血肉所表征的；乃是在复活的生命里，就是由约瑟的骸骨所表征的。今天作为神的百姓，我们需要在复活里；我们必须是在复活生命里行动的骸骨。
17Hebrews 11:22 says, “By faith Joseph, when near his end, remembered concerning the exodus of the sons of Israel, and gave orders concerning his bones.” Joseph believed that one day God would visit His people and bring them out of the land of Egypt into the land He promised to Abraham, Isaac, and Jacob. Furthermore, Joseph “took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence” (Gen. 50:24-25). The bringing of Joseph’s bones out of the land of Egypt into the good land signifies resurrection. The only way dead, dry bones could enter into the land of Canaan was by resurrection. According to the picture, the bones that were taken out of the grave and brought into the good land signify resurrection life. In 1 Corinthians 15:50 Paul says, “Flesh and blood cannot inherit the kingdom of God.” According to the Bible, flesh and blood denote the natural man Matt. 16:17; Gal. 1:16). In resurrection, Christ has flesh and bones, but no blood (Luke 24:39). The fact that Joseph’s bones were brought into the good land indicates that the saints who have died will enter the kingdom in resurrection. (The living saints will be raptured and then enter the kingdom.) Those who share in the kingdom will no longer be in the natural life signified by flesh and blood, but in the resurrection life signified by Joseph’s bones. As God’sp eople today, we need to be in resurrection; we need to be bones that move in resurrection life
18在神眼中，所有的以色列人都已死了，并且埋葬在埃及的坟墓里。那是他们在逾越节以前的光景。埃及地是一个大坟地，神的百姓被埋葬在其中。所以，从神的观点来看，祂的百姓在埃及就是枯骨。以西结三十七章中枯骨的图画，说明了以色列人在埃及的光景；他们是枯骨，需要复活，并编组成军。（结三七1，10。）所以，出埃及实际上就是复活。这特别见于过红海时。
18In the eyes of God all the children of Israel had been dead and buried in graves in Egypt. That was their situation before the Passover. The land of Egypt was a huge cemetery in which God’sp eople had been buried. Hence, from God’s point of view, His people in Egypt were dry bones. The picture of the dry bones in Ezekiel 37 illustrates the condition of the children of Israel in Egypt: they were dry bones that needed to be resurrected and formed into an army (Ezek. 37:1, 10). The exodus from Egypt, therefore, was actually a resurrection. This is seen in particular in the crossing of the Red Sea.
19复活的原则适用于代替以至成圣的事上。根据加拉太二章二十节，我们已经与基督同钉十字架；现在活著的，不再是我们，乃是基督在我们里面活著。基督作我们的代替使我们成圣，必须是在复活里。没有复活，神的百姓不可能从世界里出来。约瑟的骸骨与过红海都是指复活。我们凭著天然的生命无法从世界中出来。要有这样的出来，我们必须是一班复活的子民。虽然我们是枯骨，但我们是行动的骸骨。就如在以西结三十七章中的骸骨一样，我们也要被点活，并成为一支军队。
19The principle of resurrection applies to the matter of substitution for sanctification. According to Galatians 2:20, we have been crucified with Christ. It is no longer we who live, but Christ who lives within us. For Christ to be our substitute for sanctification is to be in resurrection. Without resurrection, it is impossible for God’sp eople to come out of the world. Both Joseph’s bones and the crossing of the Red Sea point to resurrection. In our natural life we cannot make an exodus from the world. To make such an exodus, we must be a resurrected people. Although we are dry bones, we are bones that move. Like the bones in Ezekiel 37, we shall be made alive and become an army.
20正如在以西结三十七章中的以色列人是枯骨，在摩西的时代，他们也照样是枯骨。然而，他们复活了，成为神的军队。这也应该是我们今天的经历。在十三章十九节题到约瑟的骸骨，乃是要给我们看见，出埃及只能在复活里完成。我们在复活里分别为圣归给主，蒙祂悦纳并让祂满足。只有在复活里，我们才能有无罪生命的新开始，因而有蒙记念的日子。出埃及的每一方面都与复活有关。按著我们的经历，我们能作见证，没有复活的生命，就不能从世界里出来。出埃及只能在复活里完成。有许许多多篇道鼓励基督徒不要爱世界，要从世界里出来。这些道满了虚空的话语。人不能离开世界，除非他被复活的生命点活了。如果我们要从埃及出来，我们必须是埋在世界里的枯骨。虽然我们被埋葬了，但我们却是神所拣选的，并要在复活里出来。
20Just as the children of Israel were dry bones in Ezekiel 37, so at the time of Moses they were also dry bones. However, they were resurrected to become the army of God. This should also be our experience today. The reason Joseph’s bones are mentioned in 13:19 is to show us that the exodus is accomplished only in resurrection. We are sanctified to the Lord and made acceptable and satisfying to Him in resurrection. Only in resurrection can we have a new beginning of a sinless life and thus have a day of remembrance. Every aspect of the exodus from Egypt is related to resurrection. According to our experience we can testify that without resurrection life there can be no exodus from the world. The exodus is accomplished only in resurrection. Many sermons are given exhorting Christians not to love the world and to make their exodus from the world. Such sermons are filled with empty words. No one can leave the world unless he is enlivened by resurrection life. If we would come out of Egypt, we must be dry bones that have been buried in the world. But although we have been buried, we have been chosen by God and we shall come forth in resurrection
21我们也许是骸骨，但这些骸骨表征不能折断、神圣的生命。只有当这生命在复活里显出，我们才能从世界中出来。所以，我们从埃及出来，不是藉著自己的能力或天然的生命，乃是藉著复活的生命。虽然约瑟已被神所拣选，他却埋葬在埃及。但在复活里，他的骸骨从埃及被带出来。原则上今天我们也是一样。虽然我们已被神所拣选，我们却埋葬在世界里。但是在复活里，骸骨能从世界里走出来。这就是从死亡里出来的生命！为著把我们从世界带出来的复活生命阿利路亚！
21We may be dead bones, but these bones signify a life that is unbreakable and divine. Only when this life comes forth in resurrection are we able to have an exodus from the world. Therefore, we come out of Egypt, not by our own energy or by our natural life, but by the resurrection life. Although Joseph had been chosen by God, he was buried in Egypt. However, in resurrection his bones were moved out of Egypt. The principle is the same with us today. Although we have been chosen by God, we have been buried in the world. But in resurrection the dead bones can move out of the world. This is life out of death! Hallelujah for the resurrection life that brings us out of the world!
十二 神引领的道路
XII. THE WAY OF GOD’S LEADING
（一） 在复活里
A. In Resurrection
22在论到约瑟骸骨的话之后，我们即刻有关乎主的带领和引导的记载。（十三20～21，参看十三17～18，十二37。）这奇妙的顺序说出，在复活的生命之外，神无法引导百姓。祂的引导只对在复活里行动的骸骨有用。当枯干的骸骨活了，并开始走出埃及时，神的引导就临到他们。
22Immediately after the word about Joseph’s bones, we have a record regarding the leading and guidance of the Lord (13:20-21; see also 13:17-18; 12:37). This marvelous sequence indicates that God cannot guide people apart from resurrection life. His guidance is available only to bones that move in resurrection. When the dry bones become living and begin to walk out of Egypt, God’s guidance comes to them
23多年来我怀疑为甚么约瑟的骸骨与云柱和火柱相题并论。（十三19～。）云柱和火柱都是表征神自己。云柱和火柱与约瑟的骸骨相题并论的事实，说出神活的带领和引导与复活的生命有关。当骸骨行动时，神的引领就来到。当我们在复活的生命里行动时，自然而然就有神的引导。今天许多基督徒寻求主的旨意，他们切望主的带领和引导。然而，他们愈寻求，就愈不清楚。原因乃在于这些信徒不是埋葬了又复活的骸骨；他们不是在复活生命的能力中行动的骸骨。要有主的带领和引导，被埋葬的骸骨必须从坟墓里复活，并开始行走。
23For many years I wondered why Joseph’s bones are mentioned in relation to the pillar of cloud and the pillar of fire (13:19-22), both of which signify God 22 Himself. The fact that the pillar of cloud and the pillar of fire are mentioned in relation to Joseph’s bones indicates that God’s living leading and guidance are related to resurrection life. When the dead bones move, God’s leading comes. When we move in resurrection life, we spontaneously have God’s guidance. Many Christians today are seeking the Lord’s will; they earnestly desire His leading and guidance. However, the more they seek these things, the less they have them. The reason for this lack is that these believers are not bones that have been buried and resurrected; they are not bones that move in the power of resurrection life. In order to have the Lord’s leading and guidance, the buried bones must be raised out of the tomb and begin to move.
（二） 遵照主的吩咐
B. Following the Lord’s Command
24十二章说到以色列人出埃及，但没有说到主的引领。我们在十三章中可以发现这事。倘若以色列人凭自己从埃及出来，他们就犯了严重的错误。要正确的出来，他们就必须要有主的引导和带领。
24Chapter twelve speaks of the exodus of the children of Israel, but nothing is said about the Lord’s leading. This is found in chapter thirteen. If the children of Israel had gone out of Egypt by themselves, they would have made a serious mistake. In order to make a proper exodus, they had to have the Lord’s guidance and leading
25在出埃及记十二章我们有主的吩咐，在十三章有主的引领。属灵的事，光有主的吩咐而无祂的引领是不彀的。有祂的吩咐却没有祂的引领是可悲的。祂的引领总是随著祂的吩咐。
25In Exodus 12 we have the Lord’s command, and in Exodus 13 we have the Lord’s leading. In spiritual matters, it is not sufficient to have only the Lord’s command and not His leading. To have His command but not His leading would be tragic. His command must always be followed by His leading
26以色列人守逾越节是正确的。他们的环境已被主征服，并且他们准备要出埃及。然而，如十三章末了的经节所显示的，那时神的百姓可从两条路中选择一条：近路或是迂回的路。照著天然的领会，他们定规要选择近路，而不绕行漫长迂回的路。然而，以色列人所要选择的道路不在于他们，甚至也不在于摩西或亚伦。它完全根据主藉著云柱和火柱的引导。离开主的引导，神的百姓没有权利行动。倘若以色列人的行动没有主在火柱或云柱中的引导，他们定规是凭著自己或靠自己行动。在属灵的事上这样作是绝对不妥的。随著神的吩咐，我们还需要有祂的带领和引导。如果祂要我们作甚么，我们不该凭自己去作。反之，我们该祷告说，『主，既然你要我作这件事，你必须引导我。藉著火柱或云柱带领我。』虽然十三章看起来似乎是插在十二章和十四章中间，事实不然。相反的，本章是必需的。它启示出我们需要主的引导如同主的吩咐一般。
26It was right for the children of Israel to observe the Passover. Their environment had been subdued by the Lord, and they were ready to march out of Egypt. However, as the concluding verses of chapter thirteen make clear, God’sp eople could have then taken one of two ways: the short way or the roundabout way. According to the natural understanding, they certainly would have chosen the short way, not the roundabout way that involved a long detour. However, the way the children of Israel were to take did not depend on them. It did not even depend on Moses or Aaron. It depended absolutely on the Lord’s leading through the pillar of fire and the pillar of cloud. Apart from the Lord’s leading, God’s people had no right to move. If the children of Israel had moved without the Lord’s leading in the pillar of fire or in the pillar of cloud, they would have been moving on their own and in themselves. It is never right to do this in spiritual things. Along with God’s command, we must have His leading and His guidance. If He asks us to do something, we should not do it on our own. Instead, we should pray, “Lord, since You ask me to do this, You must guide me. Lead me by the pillar of fire or by the pillar of cloud.” Although chapter thirteen may appear to be an insertion between chapters twelve and fourteen, actually it is not an insertion at all. On the contrary, this chapter is necessary. It reveals that we need the Lord’s guidance as well as His command.
（三） 根据某些条件
C. According to Certain Conditions
27不仅如此，本章还启示主的引导和带领只有在符合某些条件时才临到。祂的带领和引导不是没有条件的。头一个条件就是分别为圣。倘若我们还没有分别为圣，就无法有主的带领。我们也需要经历无酵生命的新开始。分别为圣以及有无罪生命的新开始，是能得著主引导的头两个条件。另一个条件是复活。要受主引导，我们必须不在天然的人里。我们的骸骨必须复活且行动。当我们不在天然的人里，就必有主的带领和引导。
27Furthermore, this chapter reveals that the Lord’s guidance and leading come only when certain conditions are met. His leading and guidance are not unconditional. The first condition is sanctification. If we are not sanctified, we cannot have the Lord’s leading. We also need to experience the new beginning of an unleavened life. To be sanctified and to have the new beginning of a sinless life are the first two requirements to be able to receive the Lord’s guidance. Another condition is resurrection. To be led of the Lord, we must not be in the natural man. Our bones must be resurrected and moving. Then, when we are no longer in the natural man, we shall have the Lord’s leading and guidance
28我们已经指出，圣经认为天然的人是血肉之体。当彼得得著耶稣是基督、是活神儿子的启示时，主同答说：『西门巴约拿，你是有福的，因为这不是属血肉的指示你的，乃是我在天上的父指示的。』（太十六17。）再者，当基督向保罗启示以后，保罗没有与属血肉的人商量；那就是说，他没有与天然的人商量。（加一16。）我们已经指出，约瑟骸骨的行动表征复活。虽然这些骸骨枯干了，他们仍然能彀行动。这是一个在复活里之人的图画。这样的人能被主带领并受祂引导。当我们在复活里，我们就有资格接受主的带领和引导。
28We have pointed out that the Bible refers to the natural man as flesh and blood. When Peter received the revelation that Jesus was the Christ, the Son of the living God, the Lord answered, “You are blessed, Simon Bar - jona, because flesh and blood did not reveal this to you, but My Father who is in the heavens” (Matt. 16:17). Furthermore, after Christ had been revealed to Paul, Paul did not confer with flesh and blood; that is, he did not confer with the natural man (Gal. 1:16). As we have pointed out, the moving of Joseph’s bones signifies resurrection. Although these bones were dry, they were still able to move. This is a picture of a man in resurrection. Such a person can be guided by the Lord and led by Him. When we are in resurrection, we are qualified to receive the Lord’s guidance and leading.
29事实上，主的带领和引导，就是夜间在火柱中以及日间在云柱中的主自己。当以色列人带著兵器从埃及出来的时候，他们是受火柱和云柱的引导。埃及人定规被这样的景象吓住了。以色列人照著主的引导从埃及出来的图画，启示出主的引导只有在我们符合祂的条件时才会赐下。我们需要分别为圣，我们需要有无罪生命的新开始，并且我们需要在复活里。然后我们就必被主引导并受祂的带领。
29Actually, the Lord’s leading and guidance are simply the Lord Himself in the pillar of fire by night and in the pillar of cloud by day. As the children of Israel marched out of Egypt in martial array, they were led by the pillar of fire or the pillar of cloud. The Egyptians must have been terrified by such a sight. The portrait of the children of Israel marching out of Egypt according to the Lord’s guidance reveals that the Lord’s leading is given only when we have fulfilled His conditions. We need to be sanctified, we need to have the new beginning of a sinless life, and we need to be in resurrection. Then we shall be guided by the Lord and led by Him
（四） 不走近路，而走迂回的路
D. Not through the Short Way, but through the Roundabout Way
30当主带领以色列人时，祂没有引导他们走近路。反之，祂引导他们走迂回的道路，似乎是绕远路。我们也许盼望以色列人从非利士地的道路一直走到美地。然而，十三章十七节说：『非利士地的道路虽近，神却不领他们从那里走；因为神说，恐怕百姓遇见打仗后悔，就回埃及去。』因为可能与非利士人打仗，神就不领13:20以色列人从那条路走。如十三章二十节所说：『他们从疏割起行，在旷野边的以倘安营。』照著人的想法，主对祂百姓的带领相当奇特甚至愚拙。如果我们是神，为了避免被法老追袭的可能性，我们定规会领百姓走另一条路。但神带领祂的百姓走远路。我们在下一篇信息将看见，这诱使法老追袭他们。神带领祂百姓的方式似乎错了。事实上，主的带领永远不会错。神所带领的路都是对的。祂永不会错。
30As the Lord guided the children of Israel, He did not lead them to take the short way. Instead, He led them to take a roundabout way, a way that may have seemed like a detour. We would expect the children of Israel to go straight through the land of the Philistines to the good land. However, 13:17 says, “God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt.” Because of the possibility of war with the Philistines, God did not lead the children of Israel along that way. As indicates, “they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.” According to the human mentality, the Lord’s leading of His people was strange and even foolish. If we had been God, we certainly would have led the people by another way, in order to avoid the possibility of pursuit by Pharaoh. God, however, led His people by the long way. As we shall see in a forthcoming message, this tempted Pharaoh to pursue them. God seemed to be mistaken in the way He led His people. Actually, the Lord’s leading is never mistaken. Whatever way God leads is right. He is never wrong.
31出埃及记十三章十八节说：『所以神领百姓绕道而行，走红海旷野的路。』这里的希伯来文指出神使百姓转向。藉著火柱和云柱，祂领他们走迂回的路。在我基督徒的生活中，许多时候我认为神带领我的路错了。但我至终为著主的带领而敬拜祂。祂的带领永远没有错。从人的观点来看，我们会以为祂该以某种方式带领我们。但如果祂那样带领我们，我们就学不到功课了，反而我们也许有回埃及的危险。所以，神带领我们走迂回的道路，甚至绕远路。因著以色列人如此受引导，最后他们必须在旷野漂流三十八年。这段期间他们一再地绕圈子。这也是今天许多基督徒的经历。他们一直绕圈子，没有显著的长进。然而，藉著这样的走法，我们学了重要的功课，如民数记和申命记所显示的。我们也许盼望受引导走直路，但神反倒带领我们走迂回的路，绕道而行。祂甚至使我们过红海，然后行过大而可畏的旷野。
31Exodus 13:18 says, “But God led the people about, through the way of the wilderness of the Red Sea.” The Hebrew language here indicates that God turned the people around. By the pillar of fire and the pillar of cloud He led them in a roundabout way. A number of times in my Christian life, God has led me in ways that I thought were mistaken. But I have come to worship the Lord for His leading. His leading is always right. From our human point of view, we may think that He should lead us a certain way. But if He had taken us that way, there would have been no lessons for us to learn. On the contrary, we may be in danger of returning to Egypt. Therefore, God leads us to take an indirect way, even a long detour. Because the children of Israel were led this way, eventually they had to wander in the wilderness for thirty-eight years. Much of this time they went around and around in circles. This is also the experience of many Christians today. They go around in circles, with no apparent progress. However, through this kind of traveling we learn important lessons, as the books of Numbers and Deuteronomy make clear. We may expect to be led in a straight way, but God instead leads us to take a roundabout way, a detour. He even causes us to cross the Red Sea and then to travel through a great and terrible wilderness.
32已过我读过一本书，名叫『神儿女的直道』。然而，常常没有直道给神的百姓走。当我们巴望神选择一条直道时，祂却使我们绕道而行。在几年之间，我们也许有许多迂回的路。然而，藉著这些迂回的道路，我们得帮助、被装备、受教育、被训练并受管教。这就是神不领我们走直道的原因。当我年轻时，我很欣赏『神儿女的直道』那本书。但我现在不再宝贵它了，因为在我基督徒的经历中，我已学知主时常领我们走迂回的道路。请看以色列人在旷野的行程。他们走直路么？不，他们的道路尽是迂回。然而，并非他们自己选择要走这些迂回的道路。他们乃是藉著主在云柱和火柱中的同在所引导。
32In the past I read a book entitled Straight Paths for the Children of God. However, often there are no straight paths for God’sp eople. When we most expect God to take a straight way, He causes us to take a detour. Within the course of several years we may have a number of detours. However, by these detours we are helped, equipped, educated, trained, and disciplined. This is the reason God does not lead us along straight paths. When I was young, I appreciated that book on straight paths for the children of God. But I no longer value it because, in my Christian experience, I have learned that the Lord often leads us through detours. Consider the journeying of the children of Israel in the wilderness. Did they take a straight path? No, their way was full of detours. However, they themselves did not choose to make these detours. They were led by the Lord’s presence in the cloud and in the fire
（五） 藉著祂自己日间在云柱中，夜间在火柱中
E. By Himself in the Pillar of Cloud by Day and in the Pillar of Fire by Night
33出埃及记十三章二十一至二十二节说：『日间耶和华在云柱中领他们的路，夜间在火柱中光照他们，使他们日夜都可以行走；日间云柱，夜间火柱，总不离开百姓的面前。』这两个柱子实际上就是一个。当夜晚来临时，云就变作火。但是当天亮时，火就变作云。然而，火和云是一个。
33Exodus 13:21 and 22 say, “And Jehovah went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people” (Heb.). The two pillars actually are one. When night comes, the cloud becomes the fire. But when day dawns, the fire becomes the cloud. Nevertheless, the fire and the cloud are one.
34在豫表里，云表征灵。神的灵临到我们就像云一样。这里的火是表征神的话，对我们乃是光。因此，神所给我们活的引导，乃是藉著灵或是话而临到。当天空晴朗时，祂是云。但是当天空幽暗时，祂就是火。当主在夜间作火柱引导时，这柱子所发的光使黑夜变为白昼。如此以色列人日夜都可以行走。在基督徒的生活中，白昼和黑夜应该没有两样。事实上，我们基督徒在与主同在的生活中应该没有黑夜。反之，我们的黑夜该变为白昼。如果有一个黑夜没有变为白昼，我们就失败了。每当我们在黑暗中沉睡时，我们就在基督徒的生活中经历了黑夜。但我们一呼求主名，我们就蒙了光照，黑夜也变为白昼了。
34In typology, the cloud signifies the Spirit. As He reaches us, the Spirit of God is like a cloud. The fire here signifies the Word of God, which is a light to us. Hence, the instant, living guidance that God gives us comes either through the Spirit or the Word. When the sky is clear, He is the cloud. But when the sky is dark, He is the fire. When the Lord leads as a pillar of fire by night, the light from this pillar causes the night to become day. In this way the children of Israel could journey day and night. In the Christian life there should be no difference between day and night. Actually, we Christians should not have any night in our life with the Lord. Instead, our night should turn into day. If we have a night that does not turn into day, we are defeated. Whenever we are in darkness and are sleeping, we experience a night in our life as Christians. But when we call on the name of the Lord, we are enlightened, and our night becomes day
35云和火都是神的表号，因为祂是灵也是话。再者，话也就是灵。（约六63，弗六17。）主、灵、话，乃是一个，不断地带领且引导我们。我们明朗的时候，神藉著灵引导我们。但我们阴霾的时候，祂就藉著话引导我们。当话向我们显明时，它在我们的经历中就成为灵。不论是云柱或是火柱，神的引导总是一根柱子。在圣经中，柱子表明力量。因此，神的引导是刚强的；它立得正直并支持重量。神藉著如此明确的引导来带领以色列人。为著出埃及记十三章所叙述的所有细节，我们需要感谢主。在此我们看见代替以至分别为圣，记念的日子以及无罪生命的新开始。在此我们也看见复活的生命，我们在其中享受主的同在作引导，如同云柱和火柱一样。让我们为著主的引导敬拜祂，即使祂不领我们走直路，反而绕道而行，我们也敬拜祂。为著所有迂回的道路赞美祂！
35Both the cloud and the fire are symbols of God, for He is both the Spirit and the Word. Furthermore, the Word is also the Spirit (John 6:63; Eph. 6:17). The Lord, the Spirit, and the Word are one to lead us and guide us continually. When we are clear, God guides us through the Spirit. But when we are not clear, He guides us through the Word. As the Word is made clear to us, it becomes the Spirit in our experience. Whether as the cloud or the fire, God’s guidance is always a pillar. In the Bible a pillar denotes strength. Hence, God’s guidance is strong; it stands upright and supports weight. By means of such definite guidance God led the children of Israel. We need to thank the Lord for all the details presented in Exodus 13. Here we see substitution for sanctification, the day of memorial, and the beginning of a new life without sin. Here we also see the resurrection life in which we enjoy the Lord’s presence for guidance as the pillar of cloud and as the pillar of fire. Let us worship the Lord for His leading, even when He leads us, not in a straight way, but in a roundabout way. Praise Him for all the detours!