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出埃及记生命读经 · 第29篇

以色列人过红海

Israel’s Crossing of the Red Sea
1读经：出埃及记14:10-12,16,29-31;，希伯来书11:29，林前10:1-2，彼前3:20-21。神完满的救恩包括逾越节，出埃及和过红海。藉著逾越节，以色列人蒙拯救脱离神的审判。当他们在埃及的时候，和埃及人没有两样；他们犯罪，甚至拜偶像。（结二十7～8。）他们和埃及人同在神公义的审判之下。根据神公义的审判，他们已被宣判死刑。所以，以色列人需要逾越节的羊羔作他们的代替。因著羊羔的血已经涂在他们房屋的门框上，神公义的审判就能越过他们。
1Scripture Reading: Exo. 14:10-12, 16, 29-31; 15:1-21; Heb. 11:29; 1 Cor. 10:1-2; 1 Pet. 3:20-21 15:1-21 God’s full salvation includes the Passover, the exodus, and the crossing of the Red Sea. Through the Passover the children of Israel were saved from God’s judgment. When they were in Egypt, they were like the Egyptians; they were sinful and even worshipped idols (Ezek. 20:7-8). Along with the Egyptians, they were under the righteous judgment of God. According to God’s righteous judgment, they were under the sentence of death. Therefore, the children of Israel needed the Passover lamb to be their substitute. Because the blood of the lamb had been applied to the doorposts of their houses, God in His righteous judgment could pass over them.
2然而，以色列人不仅在神的审判之下；他们也在法老的暴政之下。他们已被法老霸占，像奴隶一般作工，执行埃及人的意图。因此，以色列人有两个严重的问题：神的审判和法老的暴政。虽然逾越节能彀拯救他们脱离神的审判，但它却不能拯救他们脱离埃及人的霸占。要从埃及人的暴政下被拯救出来，以色列人需要出埃及并过红海。倘若以色列人仅仅出埃及，而不过红海，他们的得救就不稳定。他们还可能回埃及去。神对百姓会打算这样来作是极其的关切。没有过红海，就没有分界线。在十三章十七节，主表示了一个关切，免得『百姓遇见打仗后悔，就回埃及去。』后来在民数记十四章四节的时候，有些背叛的人说：『我们不如立一个首领，回埃及去罢。』所以，要从埃及得著彻底且完全的拯救，以色列人必须出来，并藉著过红海越过这道分别的界线。
2However, not only were the children of Israel under God’s judgment; they were also under the tyranny of Pharaoh. They had been usurped by Pharaoh to serve as slaves to carry out the purpose of the Egyptians. Hence, the children of Israel had two serious problems: God’s judgment and Pharaoh’s tyranny. Although the Passover was adequate to save them from God’s judgment, it was not effective to rescue them from the usurpation of the Egyptians. In order to be saved from Egyptian tyranny, the children of Israel needed the exodus and the crossing of the Red Sea. If the children of Israel had had only the exodus but not the crossing of the Red Sea, their salvation would not have been secure. It would have been possible for them to return to Egypt. God was greatly concerned that the people might attempt to do this. Without the crossing of the Red Sea, there would have been no separating line. In 13:17 the Lord expressed a concern lest the “people repent when they see war, and they return to Egypt.” Later, at the time of Numbers 14:4, some of the rebellious ones said, “Let us make a captain, and let us return into Egypt.” Therefore, in order to have a thorough and absolute deliverance from Egypt, the children of Israel had to make their exodus and also cross over the separating line by passing through the Red Sea
3神在祂的创造里豫备了红海，作为祂选民的浸池。然后在出埃及的期间，祂将百姓领到这浸池。这不是偶然的；它乃是照著神的计划。神要把祂的百姓带到一个境地，使他们不可能回埃及去。在本篇信息中，我们要来看以色列人过红海的意义。
3In His creation God prepared the Red Sea to serve as a baptistry for His chosen people. Then during the exodus He led the people to this baptistry. This was no accident; it was according to the plan of God. God wanted to bring His people into a situation where it was impossible for them to go back to Egypt. In this message we need to consider the significance of Israel’s crossing of the Red Sea.
一 受浸的豫表
I. A TYPE OF BAPTISM
4在林前十章一至二节保罗说：『我们的祖宗从前都在云下，都从海中经过；都在云里海里受浸归了摩西。』这指明过红海就是受浸的豫表，这里的云是指云柱，就是作为带领百姓者的主自己。彼前三章二十和二十一节指出，经过洪水的挪亚方舟也是受浸的豫表。藉著方舟经过水，挪亚和他的家人得蒙拯救，脱离神的审判以及邪恶、败坏和被定罪的世界。同样的洪水，审判了世界，也使方舟里的人从世界中分别出来。洪水消退以后，挪亚和他的家人发现他们是在一个新的领域、新的世界中，在那里他们能彀事奉神。洪水把他们从旧的领域中分别出来，并且领他们进入一个新的领域。出方舟以后，挪亚立即筑了一座坛，献祭给耶和华。（创八20。）
4In 1 Corinthians 10:1 and 2 Paul says that “our fathers were under the cloud, and all passed through the sea, and all were baptized unto Moses in the cloud and in the sea.” This indicates that the crossing of the Red Sea was a type of baptism. The cloud here refers to the pillar, which was the Lord Himself as the One leading the people. First Peter 3:20 and 21 indicate that the passing of Noah’s ark through the flood was also a type of baptism. By the ark and through the water Noah and the members of his family were saved from God’s judgment and from the evil, corrupt, and condemned world. The same flood which judged the world also separated those in the ark from the world. After the flood waters had abated, Noah and his family found themselves in a new realm, in a new world, where they could serve God. The flood had separated them from the old realm and had brought them into a new realm. Immediately after coming out of the ark, Noah built an altar and offered sacrifice to the Lord (Gen. 8:20
5过红海的原则也是一样。以色列人在埃及给邪恶、败坏和被定罪的世界缠住了，并且落在神的审判之下。豫表基督的逾越节，拯救他们脱离神的审判，正如也是基督豫表的方舟，拯救挪亚和他的家人脱离神的审判一样。不仅如此，就如挪亚的家人需要藉著水被拯救脱离世界，照样以色列人也需要藉著水蒙拯救脱离埃及。在以色列人身上我们看见血和水。逾越节羊羔的血拯救他们脱离神的审判，水拯救他们脱离埃及人的暴政。今天大多数的基督徒仅仅藉血得救，并没有经过水，和以色列人大不相同。很多人在仪式上受了浸，但这样的受浸并没有经历拯救、分别的水。在挪亚一家和以色列人的事例中，水是得救和被分别的凭藉。如果我们只有新约的教训，而没有创世记和出埃及记的图画，我们对受浸就不会有透彻的领会。神的百姓藉著受浸得著拯救，脱离埃及的奴役和法老的暴政。同样的原则，今天的信徒藉著受浸得著拯救，脱离世界和撒但黑暗的权势。（以后我们将看见，过约但河所豫表的受浸表明蒙拯救脱离旧人。在本篇信息中，我们只说到过红海所豫表受浸的这一方面。）
5The principle is the same with the crossing of the Red Sea. In Egypt the children of Israel were involved with the evil, corrupt, and condemned world and were under God’s judgment. The Passover, which typified Christ, saved them from God’s judgment, just as the ark, also a type of Christ, saved Noah and his family from God’s judgment. Furthermore, just as Noah’s family needed to be saved from the world through water, so the children of Israel also needed to be saved from Egypt through water. With the children of Israel we see both the blood and the water. The blood of the Passover lamb saved them from God’s judgment, and the water saved them from the tyranny of the Egyptians. In contrast to the children of Israel, the vast majority of today’s Christians have been saved only by the blood and not also through the water. Many have been baptized in a ritualistic way, but such a baptism is not an experience of the saving, separating water. In the case of Noah’s family and that of the children of Israel, the water was a means both of salvation and of separation. If we had only the teaching of the New Testament without the pictures in Genesis and Exodus, we would not have a thorough understanding of baptism. It was through baptism that God’sp eople were saved from the slavery of Egypt and the tyranny of Pharaoh. In the same principle, it is through baptism that believers today are saved from the world and from the satanic power of darkness. (Later on we shall see that the baptism typified by the crossing of the river Jordan signifies the deliverance from the old man. In this message we are concerned only with the aspect of baptism typified by the crossing of the Red Sea.)
6受浸使我们的救恩稳妥。倘若我们只有逾越节和出埃及，而没有过红海，我们的救恩就不稳妥。过红海的浸保证了我们的救恩。当我们给初信者施浸时，我们应该帮助他们认识受浸的意义。我们应当告诉他们，藉著作为逾越节的基督得了救之后，还需要经过水，使他们脱离世界和黑暗的权势。
6Baptism makes our salvation secure. If we have only the Passover and the exodus without the crossing of the Red Sea, our salvation will not be secure. The crossing of the Red Sea of baptism seals our salvation. When we baptize new believers, we should help them understand the significance of baptism. We should tell them that after they have been saved through Christ as the Passover, they need to pass through the water which separates them from the world and from the power of darkness
（一） 受浸归了摩西
A. Baptized unto Moses
7在林前十章二节保罗说，以色列人『都受浸归了摩西』。摩西是基督的豫表，也是基督的代表。因此，以色列人藉著受浸归了摩西，实际上就是受浸归了基督。基督才是真正的领导者，摩西不是。摩西只是基督的豫像。今天我们相信基督的人已经受浸归入基督了。因这缘故，加拉太三章二十七节说到『受浸归入基督』。既受浸归入了基督，我们现今就受基督的带领。在以色列人过红海之前，他们以摩西为首领，但却不彀绝对。然而，在他们过了红海之后，『以色列人就敬畏耶和华，又信服祂和祂的仆人摩西』，（出十四31，）因他们已受浸归了摩西。照样，我们受浸不是归入一个宗派、一种作法、一个信条或道理，我们受浸乃是归入基督─我们的元首和我们的头里。
7In 1 Corinthians 10:2 Paul says that the children of Israel were all “baptized unto Moses.” Moses was a type of Christ and a representative of Christ. Hence, by being baptized unto Moses, the children of Israel actually were baptized unto Christ. Christ, not Moses, is the real leader. Moses was simply a figure of Christ. Today we who believe in Christ have been baptized unto Christ. For this reason, Galatians 3:27 speaks of being “baptized into Christ.” Having been baptized into Christ, we are now under the leadership of Christ. Before the children of Israel crossed the Red Sea, they took Moses as their leader, but not to a very great extent. However, after they crossed the Red Sea, “the people feared Jehovah, and believed Jehovah, and his servant Moses” (Exo. 14:31, Heb.), for they had been baptized unto Moses. Likewise, we have been baptized not unto a denomination, practice, belief, or doctrine, but unto Christ, our Leader and our Head
（二） 在云里
B. In the Cloud
8林前十章二节保罗说，他们也『在云里、海里』受浸。云表征那灵。当我们受浸时，我们是浸入了那灵。我们在一位灵里浸成了一个身体。
8In 1 Corinthians 10:2 Paul says that they also were baptized “in the cloud and in the sea.” The cloud signifies the Spirit. When we were baptized, we were baptized into the Spirit. In one Spirit we were baptized into one Body
（三） 在海里
C. In the Sea
9不仅如此，神的百姓也在海里受浸，海表征基督的死。（罗六3。）在浸水所表征之基督的死里，我们被了结且埋葬。当一位初信者受浸时，他该晓得，他是被浸入那灵和基督的死里。那灵不该与基督的死分开。就如云和海是一个，那灵和基督的死也是一个。
9Furthermore, God’s people were baptized in these a, which signifies the death of Christ (Rom. 6:3). In the death of Christ, signified by the water of baptism, we are terminated and buried. When a new believer is baptized, he should realize that he is being baptized both into the Spirit and into the death of Christ. The Spirit should not be separated from Christ’s death. Just as the cloud and the sea were one, so the Spirit and the death of Christ are one.
10基督的死对付消极方面的问题，而那灵顾到积极方面的事物。一方面，许多消极的事物必须被对付。另一方面，信徒需要得到积极的鼓励，与主一同往前。在消极方面，水了结法老和他的军兵。在积极方面，云是以色列人在旅途中受引导的凭藉。为著受浸的消极方面和积极方面赞美主！当一位初信者受浸时，所有消极的事物都了结并埋葬了。然后作为云柱的那灵，就在他的行程中引导他与主一同往前。
10The death of Christ deals with matters on the negative side, whereas the Spirit takes care of matters on the positive side. On the one hand, a number of negative things must be dealt with. On the other hand, the believers need to be encouraged positively to go on with the Lord. Negatively, the water terminated Pharaoh and his army. Positively, the cloud was the means by which the children of Israel were led on their journey. Praise the Lord for both the negative and positive sides of baptism! When a new believer is baptized, all negative things are terminated and buried. Then the Spirit as a pillar of cloud leads him on in his journey with the Lord
（四） 因著信
D. By Faith
11受浸需要信心。希伯来十一章二十九节说：『他们因著信，过红海如行干地，埃及人试著要过去，就被吞灭了。』在歌罗西二章十二节，受浸也与信心有关。以色列人要过红海，需要信心。但起初他们一点信心也没有。他们看见前面是一片汪洋，后面是埃及的军兵，就向耶和华哀求，并且向摩西抱怨说：『难道在埃及没有坟地，你把我们带来死在旷野么？你为甚么这样待我们，将我们从埃及领出来呢？』（十四11。）虽然百姓没有信心，但神一进来说话，信心就来了。虽然他们刚刚在埃及才目睹祂大能而神奇的作为，主也没有因百姓的信心不彀而发怒。摩西是一个人，无疑地因这种光景而受到搅扰，耶和华对他说：『你为甚么向我哀求呢？你吩咐以色列人往前走。你举手向海伸杖，把水分开，以色列人要下海中走干地。』（十四章十五至十六节）当摩西领受从主来的这话时，以色列人自然而然就有信心过红海了。
11Baptism requires faith. Hebrews 11:29 says, “By faith they passed through the Red Sea as through dry land, which the Egyptians attempting to do were swallowed up.” In Colossians 2:12 baptism is also related to faith. The children of Israel needed faith in order to cross the Red Sea. At first, however, they had no faith at all. Seeing a mass of water in front of them and the Egyptian army behind them, they cried out to the Lord and complained to Moses: “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?” (14:11). Although the people had no faith, faith came when God came in to speak a word. The Lord was not angry with the people for their lack of faith, even though they had just witnessed His mighty and miraculous acts in Egypt. To Moses, who as a human was no doubt troubled by the situation, the Lord said, “Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: but lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea” (14:15-16). When Moses received this word from the Lord, the children of Israel spontaneously had the faith to cross the Red Sea
12根据十四章二十一和二十二节，『水便分开』，并且『在他们的左右作了墙垣』。再者，十五章八节说：『水便聚起成堆，大水直立如垒，海中的深水凝结。』一方面，水聚起成堆；另一方面，水凝结起来。水聚起成堆，意思是说它们像石头一样堆叠起来。而水凝结的意思是说，它们从液体变成固体状态。尽管水已经分开，聚起成堆并且凝结起来，以色列人经过水仍然需要信心。没有必须的信心，百姓定规会向摩西抱怨，认为是进了一座海底坟墓。倘若我们在那里，我们也许会害怕走进分开的水中。然而，以色列人成了有信心的百姓。他们跟著摩西走入海中，并且过了红海。
12According to 14:21 and 22, the “waters were divided” and were a “wall unto them on their right hand, and on their left.” Furthermore, 15:8 says that “the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.” On the one hand, the waters were heaped up; on the other hand, they were congealed. For the waters to be heaped up means that they were piled up like stones. But for the waters to be congealed means that they were changed from a liquid to a solid state. Although the waters had been divided, heaped up, and congealed, it still required faith for the children of Israel to pass through them. Without the necessary faith, the people certainly would have complained to Moses about entering a watery tomb. If we had been there, we probably would have been afraid to step into the midst of the divided waters. The children of Israel, however, became people of faith. Following Moses, they walked into the sea and crossed it.
13藉著过红海，以色列人蒙拯救脱离埃及，并且被带到一个自由的领域里。这是何等的救恩─原则上，今天我们的受浸也是一样。它拯救我们脱2:12离捆绑，并把我们带进在基督里完全的自由中。歌罗西书二章十二节说得很清楚，这事的成就『都是因著神所运行的信心』。因此，我们给人施浸时，必须鼓励他们运用对于作为运行者之神的信心。无疑地，过红海是藉著神的运行而完成的。当我们给初信者施浸时，我们自己需要有信心，同时我们必须帮助那些要受浸的人也有信心。初信者需要明白在受浸时发生在他们身上的事。他们需要信心好进入浸水中，并且经过它。当每一个参加受浸的人都满有信心时，真有何等大的不同！
13By crossing the Red Sea, the children of Israel were saved from Egypt and also brought into a realm of freedom. What a salvation! In principle, baptism is the same for us today. It saves us from bondage and brings us into absolute freedom in Christ. As Colossians makes clear, this is accomplished “through the faith of the operation of God.” Therefore, as we baptize people, we must encourage them to exercise faith in God as the One who operates. There is no doubt that the crossing of the Red Sea was accomplished through God’so per at i on. As we baptize new believers, we ourselves need faith, and we need to help those who are being baptized to have faith as well. The new converts need to realize what is happening to them at the time of baptism. They need faith to enter into the water of baptism and to pass through it. What a difference it makes when everyone participating in a baptism is full of faith!
（五） 法老和埃及的军兵埋葬在海中
E. Pharaoh and the Egyptian Army Buried in the Sea
14埃及人想要跟随以色列人进入海中。出埃及记十四章二十三节说：『埃及人追赶他们，法老一切的马匹、车辆和马兵，都跟著下到海中。』然而，主使埃及人的军兵混乱，又使他们的车轮脱落。（24～25。）然后神吩咐摩西向海伸杖，叫水『仍合在埃及人并他们的车辆、马兵身上。』（26。）当摩西如此行，『水就回流，淹没了车辆和马兵，那些跟著以色列人下海法老的全军，连一个也没有剩下。』（28。）法老和埃及的军兵被埋葬在海中。这是在受浸时，撤但和世界的权势被埋葬的一幅清楚图画。埃及人在红海中被了结是一个事实。但这事实的意义乃是在我们受浸时，撤但和世界并世界的暴政都了结了。当我们给别人施浸时，我们必须告诉他们，在他们受浸被埋葬时，撤但和世界也要被埋葬。过红海是一幅受浸的图画，它给人的印象是何等的深刻！我们在新约的光中来看这幅图画，对受浸的意义就有清楚的看见。
14The Egyptians presumed to follow the children of Israel into the sea. Exodus 14:23 says, “And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’s horses, his chariots, and his horsemen.” However, the Lord confused the army of the Egyptians, and took off their chariot wheels (vv. 24-25, Heb.). Then God commanded Moses to stretch out his hand over the sea so that the waters would “come again upon the Egyptians, upon their chariots, and upon their horsemen” (v. 26). When Moses did so, “the waters returned, and covered the chariots, and the horsemen, and all the army of Pharaoh that came into the sea after them; there remained not so much as one of them” (v. 28, Heb.). Pharaoh and the Egyptian army were buried in the sea. This is a clear picture that in baptism Satan and the power of the world are buried. It is a fact that the Egyptians were terminated in the Red Sea. But the significance of this fact is that when we were baptized, Satan and the world with its tyranny were terminated. When we baptize others, we must tell them that as they are buried in baptism, Satan and the world will be buried also. How impressive is the crossing of the Red Sea as a picture of baptism! When we consider this picture in the light of the New Testament, we have a clear view of the significance of baptism.
二 藉著水得救
II. SAVED THROUGH WATER
15彼前三章二十节追溯创世记中洪水所豫表的浸水，说到『藉著水得救』。我们已指出，挪亚一家和以色列人都是藉水得救的。神的百姓藉著水得救，脱离埃及和其奴役，那就是说，脱离世界和其霸占。（十三3，14。）再者，他们被救到分别的旷野，就是到一个为著完成神旨意的领域。（三18。）在旷野里，百姓建造帐幕作为神的居所。这乃是为著完成神的旨意。这水使他们得救并离开埃及，把他们带进一个没有捆绑或奴役的领域。在这领域中，藉著建造帐幕作为神在地上的居所，他们有自由来完成神的旨意。这表明藉著水，我们从世界被救到一个能完成神旨意的领域里。
15Referring to the water of baptism typified by the flood in Genesis, 1 Peter 3:20 speaks of being “saved through water” (Gk.). We have pointed out that both Noah’s family and the children of Israel were saved through water. Through water God’sp eople were saved from Egypt and its slavery, that is, from the world and its usurpation (13:3, 14). Furthermore, they were saved to the wilderness of separation, that is, to a realm which is for the accomplishment of God’s purpose (3:18). In the wilderness the people built the tabernacle as God’s dwelling place. This was for the fulfillment of God’s purpose. The water through which they were saved and separated from Egypt brought them into a realm where there was no bondage or slavery. In this realm there was the freedom to fulfill God’s purpose by building the tabernacle as God’s dwelling place on earth. This indicates that through water we are saved from the world to a realm where we can accomplish God’s purpose
三 得救之人的赞美
III. THE PRAISING OF THE SAVED
（一） 摩西的歌
A. The Song of Moses
16摩西和以色列人一过红海以后，就立即向耶和华唱歌。（十五1～18。）这歌定规是摩西作的。在启示录十五章二至四节说到摩西的歌。在出埃及记十五章，以色列人在红海边唱这首歌；他们赞美神，藉著红海审判的水施行拯救，大大战胜了法老的军兵。在启示录十五章，许多得胜者又在玻璃海上唱这首歌，表明他们胜了敌基督的权势，神用玻璃海的火审判敌基督者。（启十九20。）这两件事的原则是一样的：神的百姓经过海而得救，现今他们能向神歌唱赞美。
16Immediately after crossing the Red Sea, Moses and the children of Israel sang a song to the Lord (15:1-18). This song must have been composed by Moses. In Revelation 15:2-4 it is referred to as the song of Moses. In Exodus 15 the children of Israel sang this song on the shore of the Red Sea; they praised God for victory over the forces of Pharaoh by His triumphant deliverance through the judging waters of the Red Sea. In Revelation 15 a number of overcomers sing this song again on the glassy sea as an indication that they are victorious over the power of Antichrist, who is judged by God with the fire of the glassy sea (Rev. 19:20). In both cases the principle is the same: God’sp eople are saved through these a, and now they can sing praises to God.
1 赞美神的救恩和得胜
1. Praising God’sS alvation and Victory
17在十五章一至十二节，以色列人赞美神的救恩和得胜。救恩是与神的百姓有关，而得胜则与神的仇敌有关。在神击败仇敌的同时，祂也拯救祂的百姓。论到这事的赞美诗句是何等的优美！
17In 15:1-12 the children of Israel praised God’ss alvation and victory. Salvation is related to God’sp eople, and victory is related to God’se ne my. At the same time God defeated the enemy, He also saved His people. How beautiful is the poetic expression of praise concerning this!
2 领到神的居所和神的国度
2. Leading to God’s Habitation and God’sKin gdom
18十三节用完成式说：『你凭慈爱，领了你所赎的百姓，你凭能力，引他们到了你的圣所。』请注意本节说到神的居所，虽然作为神居所的圣殿要到许多世纪以后才建造起来。十四和十五节说，外邦人发颤，疼痛抓住非利士的居民，以东的族长惊惶，摩押的英雄被战兢抓住，迦南的居民，心都消化了。在诗的格式上，这是豫言以色列人要击败非利士人，以扫和摩押的后裔，以及所有的迦南人，并要取得美地。
18Using the perfect tense, verse 13 says, “Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.” Notice that this verse speaks of God’s habitation, even though the temple as God’s dwelling place was not built until centuries later. Verses 14 and 15 say that the peoples will be afraid, that the inhabitants of Philistia will be sorrowful, that the princes of Edom will be amazed, that trembling will take hold of the mighty men of Moab, and that the inhabitants of Canaan will melt away. In poetic form, this is a prophecy that the children of Israel would defeat the Philistines, the descendants of Esau and Moab, and all the Canaanites, and would take possession of the good land
19十七节告诉我们，主要将祂的百姓栽于祂产业的山上，就是祂为自己所造的住处。这住处就是祂手所建立的圣所。请注意『你产业的山上』这个片语。虽然我们认为美地是以色列人的产业，在此摩西却说它是神的产业。以色列人要像一个活的生机体，被栽于神产业的山上。我相信这里的山是指锡安山。论到神的圣所，本节也是用完成式：『耶和华阿，就是你手所建立的圣所。』（直译。）十八节论到国度：『耶和华必作王，直到永永远远。』神的居所、神的家，带进神的国度。当神在地上得著居所，得著家时，祂的国度就要藉著祂的家被建立。今天教会首先是神的家，然后是神的国度。教会要将神的国度带到地上来。（弗二19～20，罗十四17，太十六18～19。）当我们读十五章一至十八节，我们晓得神救恩的目标，乃是建造祂的居所，为著建立祂的国度。即使摩西没有进入美地，更没有看见圣殿的建造，他仍然能为著主的圣所、主的居所赞美祂。
19In verse 17 we are told that the Lord would plant His people in the mountain of His inheritance, in the place which He has made to dwell in. This place is the sanctuary which His hands have established. Pay attention to the phrase “the mountain of thine inheritance.” Although we regard the good land as the inheritance of the children of Israel, here Moses speaks of it as the inheritance of God. The children of Israel were to be planted as a living organism on the mountain of God’s inheritance. I believe that the mountain here refers to Mount Zion. With respect to God’s sanctuary, this verse also uses the perfect tense: “The sanctuary, Jehovah, which thy hands have established” (Heb.). Verse 18 refers to the kingdom: “Jehovah shall reign for ever and ever” (Heb.). God’s habitation, God’s house, brings in God’s kingdom. When God has a habitation, a house, on the earth, His kingdom will be established through His house. Today the church is firstly God’sho use and then His kingdom. The church will bring in His kingdom to the earth (Eph. 2:19-20; Rom. 14:17; Matt. 16:18-19). As we read 15:1-18, we realize that the goal of God’ss alvation is the building of His dwelling place for the establishment of His kingdom. Even though Moses did not enter into the good land, much less see the building of the temple, he could still praise the Lord for His sanctuary, His dwelling place.
20这里题到神的住处，表明受浸是引到教会生活。受浸把人从世界里救出来，进入一个为著神旨意的领域中。神巴望在这个领域中所完成的旨意，乃是建造先由帐幕后由圣殿所豫表的居所。帐幕建造在西乃山附近。几世纪后，圣殿建造在锡安山上。然而，作为神的居所，帐幕和圣殿乃是一个。帐幕是在出埃及以后的一年之内建造的，它一直存在百姓中间，直到圣殿被建造。那时候帐幕里的东西就放在圣殿里。这指出帐幕与圣殿的调和，二者都豫表教会。神带领以色列人经过红海的目标，乃是要得著一个居所。在帐幕被建造以前，神在地上没有居所。只有在祂得著一班已蒙救赎，经过了红海，并且进入一个被分别的领域，脱离一切捆绑的百姓之后，祂才能有这样的一个居所。出埃及记四十章二节说：『正月初一日，你要立起帐幕。』这指明照著新历，在第二年的头一天，神的居所在以色列人中间立起来了。我们无法强调得彀，神救恩的目标乃是要得著这样一个居所。摩西知道神的目标不光是要拯救祂的百姓脱离暴政；而是要得著一班百姓从世界中释放出来，并被带进一个自由的领域，为著建造祂的居所。因著摩西认识神的心、神的旨意和神的目标，他真能彀称为一位神人。
20The mention of God’s habitation here indicates that baptism leads to the church life. Baptism saves people out of the world into a realm that is for God’s purpose. The purpose God desires to fulfill in this realm is the building up of His dwelling place, which is typified firstly by the tabernacle and then by the temple. The tabernacle was built near Mount Sinai. Centuries later, the temple was built on Mount Zion. However, as God’s dwelling place, the tabernacle and the temple are one. The tabernacle was constructed within a year after the exodus from Egypt, and it remained with the people until the temple was built. The contents of the tabernacle were then placed in the temple. This points to a blending of the tabernacle with the temple, both of which typify the church. God’s goal in bringing the children of Israel through the Red Sea was to have a dwelling place. Before the tabernacle was erected, God did not have a dwelling place on earth. He could have such a dwelling place only after He had secured a people who had been redeemed, who had passed through the Red Sea, and who had entered into a separated realm where they were free from all bondage. Exodus 40:2 says, “On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation.” This indicates that on the first day of the second year, according to the new calendar, God’s dwelling place among the children of Israel was set up. We cannot emphasize enough that to have such a dwelling place is the goal of God’ss alvation. Moses knew that God’s goal was not merely to save His people out of tyranny; he knew that it was to have a people set free from the world and brought into a realm of freedom for the building of His dwelling place. Because Moses knew God’she art, God’s will, and God’s goal, he could truly be called a man of God
21当我们读整本旧约时，我们应该把注意力集中在这个目标上。在十五章，摩西用了三种说法论到神的目标：住处、居所和圣所。这些说法描述同一件事。神的住处就是祂居住的地方，而这个地方就是祂的圣所。今天教会乃是神的住处、居所和圣所。
21As we read through the Old Testament, we should focus our attention on this goal. In chapter fifteen Moses used three expressions related to God’s goal: habitation, dwelling place, and sanctuary. These expressions describe the same thing. God’s habitation is the place where He dwells, and this place is His sanctuary. Today the church is God’s habitation, His dwelling place, and the sanctuary
22帐幕立起来以后，战争爆发了。神的仇敌起来企图阻挠圣殿的建造。这些仇敌包括外邦众民：以东人、摩押人、非利士人和迦南人。外邦人表征不信的人和异教徒。以扫的后裔以东人，表征天然的人，就是那些未蒙拣选、救赎、重生和变化的人。罗得的后裔摩押人，表征属肉体的人，因他们是出自乱伦的行为，一种卑鄙的罪恶和肉体的行为。非利士人表征属世界的基督徒，就是那些住在埃及和美地之间的人。今天有许多这样属世界的信徒。最后，迦南人与诸天界里的邪恶权势有关系。
22After the tabernacle was erected, war broke out. God’s enemies rose up in an attempt to frustrate the building of the temple. These enemies included the peoples, the Edomites, the Moabites, the Philistines, and the Canaanites. The peoples signify the unbelievers, the heathen. The descendants of Esau, the Edomites, signify those who are natural, those who are not chosen, redeemed, regenerated, and transformed. The descendants of Lot, the Moabites, signify the fleshy ones, for their source was an act of incest, a grossly sinful and fleshy deed. The Philistines signify worldly Christians, those who live between Egypt and the good land. There are a great many such worldly believers today. Finally, the Canaanites are related to the evil powers in the heavenlies.
23正如以色列人受到这一切仇敌的搅扰，我们这些主恢复里的人也受到黑暗邪恶权势的攻击。一切攻击、反对和邪恶的讲论，目的都是拦阻神居所的建造，为著完成祂的旨意。神的旨意就是建造。这是神的目标，它也是我们的目标。但是仇敌攻击的企图，乃是叫神的百姓达不到这个目标。然而，在神眼中，这个目标已经达成了。这就是摩西用完成式说到神住处的原因。同样的原则，使徒约翰用过去式来描述新耶路撒冷，表明从神的观点看来，祂要得著建造的旨意已经完成了。所有的攻击和反对，实际上是积极的标记和征兆，保证神圣殿的建造。当我们给初信者施浸时，我们需要信心和胆量，对他们说到受浸的目标。我们必须告诉他们，受浸是要把他们带到神的住处，带到神产业的山上，就是带到祂的百姓被栽种的地方。当我们藉著受浸，被带到神产业的地方时，神就能建造居所作为祂的圣所。
23Just as the children of Israel were troubled by all these enemies, so we in the Lord’s recovery have also been attacked by the evil powers of darkness. The aim of all the attack, opposition, and evil speaking is to hinder the building of God’s dwelling place for the fulfillment of His purpose. God’s purpose is the building. This is God’s goal, and it is our goal as well. But the intention of the enemy in his attack is to keep God’sp eople from reaching this goal. Nevertheless, in the eyes of God, this goal has already been achieved. This was the reason Moses used the perfect tense in speaking of God’s habitation. In the same principle, the apostle John used the past tense in describing the New Jerusalem to indicate that from God’s point of view His purpose to gain the building has already been accomplished. All the attack and opposition are actually positive signs, indicators that the building of God’stem ple is assured. As we baptize new converts, we need the faith and the boldness to speak to them about the goal of their baptism. We must tell them that baptism is intended to bring them to God’s habitation, to the mountain of God’s inheritance, where His people are planted. When we have been brought through baptism to the place of God’s inheritance, God will be able to build the dwelling place as His sanctuary
（二） 米利暗的歌
B. The Song of Miriam
24在十五章二十和二十一节，我们看见米利暗跟随摩西的带领，赞美耶和华的得胜。这里的次序美好而恰切：男人领头，女人跟随。米利暗的歌实际上是摩西之歌一部分的重复。虽然她赞美主大大地战胜，但她却没有说到神的住处。这表示虽然姊妹们也许非常火热并有灵感，但她们可能完全不明白神的目标。虽然如此，她们的赞美仍是好的。然而如这些经节所显示的，姊妹们应当跟随弟兄们，而不是走在他们前头。
24In 15:20 and 21 we see that Miriam followed Moses’ lead to praise the victory of Jehovah. The order here is good and proper: the men took the lead, and the women followed. The song of Miriam is actually a repetition of part of the song of Moses. Although she praised the Lord for triumphing gloriously, she did not speak of God’s habitation. This indicates that although the sisters may be very zealous and inspired, they may not be altogether clear about God’s goal. Nevertheless, their praises are still good. But as these verses show, the sisters should follow the brothers, not go ahead of them.