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出埃及记生命读经 · 第30篇

以色列人在玛拉的经历

Israel’s Experience at Marah
11读经：出埃及记15:22-26，罗马书，彼得前书2:24，哥林多前书2:2下，腓立比书3:10，诗篇103:3，马
1Scripture Reading: Exo. 15:22-26; Rom. 6:4; Pet. 2:24; 1 Cor. 2:2b; Phil. 3:10; Psa. 103:3; 6:4 Matt. 8:17; 9:12
2太福音8:17;9:12。
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3我们已经指出，出埃及记是一卷图画的书，描绘出新约中所启示的神的救恩。这救恩是属灵的、奥秘的，并且与神圣的生命有关。没有出埃及记这卷书的图画，我们很难对神救恩的意义有准确的领会。所以，因著神的智慧，祂使用出埃及记的图画来描绘祂的救恩。
3We have pointed out that Exodus is a book of pictures that portray God’ss alvation as revealed in the New Testament. This salvation is spiritual, mysterious, and related to the divine life. Without the pictures in the book of Exodus, it would be difficult for us to have a firm grasp of the meaning of God’ss alvation. Therefore, in His wisdom, God uses the pictures in Exodus to depict His salvation
4过红海标明了神选民救恩第一阶段的完成。这一阶段包括三项：逾越节、出埃及和过红海。逾越节与神的审判有关。藉著享受逾越节的羊羔，神的百姓被拯救脱离神的审判。出埃及与法老的暴政和在埃及为奴有关。神的百姓不光在神的审判之下；他们也在法老的暴政之下。因这缘故，他们需要逾越节，也需要出埃及。藉著出埃及，百姓蒙拯救脱离法老的暴政和埃及人的奴役。过红海与埃及军兵的毁灭有关，埃及的军兵是在海水中被灭绝。藉著神救恩的这三方面，以色列人蒙拯救脱离神的审判、法老的暴政和埃及人的军兵。
4The crossing of the Red Sea marked the completion of the first stage of God’ss alvation of His chosen people. This stage includes three items: the Passover, the exodus, and the crossing of the Red Sea. The Passover is related to God’s judgment. Through the enjoyment of the Passover lamb, His people were saved from the judgment of God. The exodus is related to the tyranny of Pharaoh and to enslavement in Egypt. God’sp eople were not only under His judgment; they were also under the tyranny of Pharaoh. For this reason, they needed the Passover and the exodus as well. By means of the exodus, the people were delivered from Pharaoh’s tyranny and from Egyptian slavery. The crossing of the Red Sea is related to the destruction of the Egyptian army, which perished in the waters of the sea. Through these three aspects of God’ss alvation, the children of Israel were saved from God’s judgment, from the tyranny of Pharaoh, and from the army of the Egyptians
5我们已经看见，过红海表征受浸。林前十章二节说，以色列人『都在云里海里受浸归了摩西。』因此，过红海就是新约中受浸的完全豫表。根据罗马书六章四节，受浸把信徒引进复活里。在受浸时，我们被摆入基督的死里，并且与祂一同埋葬。这样，我们也在基督里，并与基督一同复活。结果是叫我们『行在生命的新样中』，（罗六4，另译，）那就是行在复活的生命里。凡受浸归入基督的人，都该行在复活里。在复活里就是在另一个领域里，在一个超越死亡的领域里。红海如何是埃及和旷野之间的分界线，基督之死的实化─受浸，也是老旧领域和复活领域之间的分界线。受浸把我们从世界中分别出来，并且领我们进入复活的领域。一从红海往前行，
5We have seen that the crossing of the Red Sea signifies baptism. First Corinthians 10:2 says that the children of Israel were all “baptized unto Moses in the cloud and in the sea.” Hence, the crossing of the Red Sea was a full type of baptism in the New Testament. According to Romans 6:4, baptism ushers the believers into resurrection. In baptism we are placed into Christ’s death and buried with Him. In this way we are also resurrected in Christ and with Christ. The result is that we “walk in newness of life” (Rom. 6:4), that is, in resurrection life. All those who have been baptized into Christ should walk in resurrection. To be in resurrection is to be in another realm, in a realm that is beyond death. Just as the Red Sea was the separating line between Egypt and the wilderness, so the death of Christ realized by baptism is the separating line between the old realm and the realm of resurrection. Baptism separates us from the world and brings us into the realm of resurrection. I. THREE DAYS’ JOURNEY FROM THE RED SEA
在书弭的旷野走了三天的路程
IN THE WILDERNESS OF SHUR
6根据十五章二十二节：『摩西领以色列人从红海往前行，到了书珥的旷野，在旷野走了三天。』在摩西的著作中，旷野有积极和消极两面的意义。然而，基督徒多半只听过有消极的意义。许多读出埃及记的人，听见本节的旷野表征复活，也许会大吃一惊。要正确地领会这事，我们需要正确的圣经知识，同时也需要一些属灵的经历。神造了红海给以色列人作浸池。这意思是说，连在神的创造里，祂也作了若干准备，来表明祂百姓的救恩。地理上的特色表征属灵的事。非洲在红海的西面，而亚洲在东面。书珥这个字的意思是墙，而十四章二节所题到密夺这名称的意思是要塞。根据一些历史学家说，有一道分隔的墙防卫埃及地。始于地中海，终于书珥。以色列人过了红海之后，他们在书珥的旷野走了三天。（十五22。）云柱引导他们往南走，向玛拉而去。
6According to 15:22, “Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness.” In the writings of Moses the wilderness has both a positive and a negative significance. However, most Christians have heard only that there is a negative significance. Many readers of Exodus may be surprised when they hear that the wilderness in this verse signifies resurrection. In order to understand this adequately, we need the proper knowledge of the Bible and some amount of spiritual experience as well. The Red Sea was created by God as a baptistry for the children of Israel. This means that even in His creation God made some preparations to signify the salvation of His people. The geographical features signify spiritual things. Africa is on the west side of the Red Sea, and Asia is on the east side. The word Shur means a wall, and the name Migdol, mentioned in 14:2, means a fortress. According to some historians, there was a separating wall to protect the land of Egypt, a wall that began at the Mediterranean Sea and ended at Shur. After the children of Israel had crossed the Red Sea, for three days they journeyed in the wilderness of Shur (15:22). The pillar of cloud led them to the south, toward Marah
7要明白这些地理上之事实的属灵意义，我们必须照著新约的启示以及我们的经历来看这段话语。我们已经指出，受浸把信徒引进复活。我们也指出，红海是以色列人在其中受浸的浸池。因此，他们在红海受浸以后，就被带进复活里。根据三章十八节和五章一节，摩西对法老说，容以色列人往旷野去，走三天的路程，在那里祭祀耶和华他们的神，并且向祂守节。这三天的路程表征复活。这意思是说，神的百姓在复活里从埃及分别出来。因此，旷野乃是一个分别的领域。现在我们必须继续来看，旷野也表征复活的领域。我们这样说乃是根据新约中受浸的启示以及我们的经历。受浸把我们带进复活里。信徒一受浸，他就觉得他已从老旧的领域被带出来，进入一个新的领域，就是复活的领域里。罗马六章四节说，我们既受浸归入基督，就当行在生命的新样中。无疑地，行在生命的新样中意思就是活在复活的领域里。根据出埃及记的豫表，这领域就是书珥的旷野。因此，书珥的旷野豫表复活的领域。我们已经看见，它也表征分别的领域。当以色列人进入这个领域时，他们就因红海和这道墙而从埃及分别出来了。
7In order to know the spiritual significance of these geographical facts, we need to consider this portion of the Word according to the revelation in the New Testament and also according to our experience. We have pointed out that baptism ushers the believers into resurrection. We have also pointed out that the Red Sea was the baptistry in which the children of Israel were baptized. Hence, after they were baptized in the Red Sea, they were brought into resurrection. According to 3:18 and 5:1, Moses told Pharaoh to let the children of Israel go so that they might make a journey of three days into the wilderness and there sacrifice to the Lord their God and hold a feast unto Him. This journey of three days signifies resurrection. This means that it is in resurrection that the people of God were separated from Egypt. Hence, the wilderness is a realm of separation. Now we must go on to see that the wilderness also signifies the realm of resurrection. We say this according to the New Testament revelation regarding baptism and also according to our experience. Baptism brings us into resurrection. As soon as a believer is baptized, he has the sense that he has been brought out of the old realm into a new realm, the realm of resurrection. Romans 6:4 says that, having been baptized into Christ, we should walk in newness of life. No doubt, to walk in newness of life means to live in the realm of resurrection. According to the type in Exodus, this realm is the wilderness of Shur. Thus, the wilderness of Shur is a type of the realm of resurrection. As we have seen, it also signifies a realm of separation. When the children of Israel entered into this realm, they were separated from Egypt both by the Red Sea and by the wall.
8十五章二十二节告诉我们，以色列人『在旷野走了三天。』三既是复活的数字，这就表征他们行在复活里，就是行在生命的新样中。从红海到玛拉的路程正好是三天，而非两天、四天或三天半，这是很有意义的。根据详述版圣经的注解，从红海到玛拉的距离是三十三哩。当然以色列人不到三天就能走完这段距离。我们必须相信，他们行走的速度是在神主宰的带领和管制之下。他们走了三天的事实乃是行在复活里的一幅图画。当以色列人在旷野中，他们行走的方式必然与在歌珊地不同。在歌珊地他们没有云柱，但在旷野中，他们照著这云柱的引导而行。主的同在引导他们走新路。你也许怀疑为甚么圣经用旷野来表征复活，因我们通常不会把复活想成旷野。对于那些已经受浸归入基督的人，复活不是旷野。但在世人的眼中，复活就是旷野。在我们受浸以后，我们的亲戚和朋友会认为我们进入了某种旷野里。在我们受浸以前，我们在埃及享受埃及的『大蒜』、『韭菜』和『葱』，我们的亲戚朋友和我们愉快相处。但是因著信了主耶稣并受了浸之后，我们被带进一个新的领域里，就是我们的亲戚和朋友认为是一个旷野的领域里。但在神眼中，这旷野实际上是复活的领域。我们若有属天的眼光，就会领会我们藉著受浸所进入的领域，不是一个旷野，而是一个分别和复活的领域。在这领域中，我们照著主的引导行在复活里。赞美主，神在祂的创造里，甚至豫备了地理上的特征，为要铺陈一幅祂救恩的图画！
8We are told in 15:22 that the children of Israel “went three days in the wilderness.” Since three is the number of resurrection, this signifies that they walked in resurrection, that is, in newness of life. It is significant that the journey from the Red Sea to Marah was exactly three days, not two days, four days, or even three and a half days. According to a note in the text of the Amplified Version, the distance from the Red Sea to Marah was thirty - three miles. Surely the children of Israel could have walked this distance in less than three days. We must believe that the pace of their travel was under God’ss ove reign leading and control. The fact that they traveled for three days is a portrait of walking in resurrection. When the children of Israel were in the wilderness, they certainly walked in a way that was different from the way they walked in Goshen. In Goshen they did not have the pillar of cloud, but in the wilderness they walked according to the guidance of this pillar. They were led by the Lord’s presence to walk in a new way. Perhaps you are wondering why the Bible uses the wilderness to signify resurrection, for we do not usually think of resurrection as a wilderness. To those who have been baptized into Christ, resurrection is not a wilderness. But it is a wilderness in the eyes of the worldly people. After we were baptized, our relatives and friends may have thought that we entered into some kind of wilderness. Before we were baptized, we were in Egypt enjoying the Egyptian “garlic,” “leeks,” and “onions,” and our relatives and friends were happy with us. But by believing in the Lord Jesus and by being baptized, we were brought into a new realm, which our relatives and friends considered to be a wilderness. But in the eyes of God this wilderness is actually a realm of resurrection. If we have the heavenly view, we shall realize that the realm we entered through baptism is not a wilderness, but a realm of separation and resurrection. In this realm we walk in resurrection according to the Lord’s guidance. Praise the Lord that in His creation God prepared even the geographical features in order to present a picture of His salvation!
9根据十二章三十七节，以色列人从兰塞起行，往疏割去。最终他们离了疏割，安营在密夺和海的中间。（十四2。）『非利士地的道路虽近』，神却不领祂的百姓从那里走。（十三17。）即使那是人们从埃及到迦南地去通常所走的道路，神却领祂的百姓往南走，然后把他们带到红海，使他们能在那里受浸。在法老眼中，以色列人选择这一条路是愚昧的。他认为他们会困在红海那里，无路可逃。在人的眼中，神的道路是愚拙的。然而，神已计划要领祂的百姓从红海进入书珥的旷野。再者，祂领百姓过了红海之后，祂没有照著地形领他们往北走。祂特意带他们往南走了三天的路程到玛拉。
9According to 12:37, the children of Israel journeyed from Rameses to Succoth. Leaving Succoth, they eventually encamped between Migdol and the sea (14:2). God did not lead His people “through the way of the land of the Philistines, although that was near” (13:17). Even though that was the usual way for people to journey from Egypt to the land of Canaan, God led His people southward instead, and then brought them to the Red Sea so that they could be baptized there. In the eyes of Pharaoh, it was foolish for the children of Israel to take such a way. He thought they were trapped there by the sea and had no way of escape. In the eyes of man God’sway was foolish. However, God had planned to bring His people through the Red Sea into the wilderness of Shur. Furthermore, after He led them through the sea, He did not lead them northward according to geography. He purposely took them southward on a journey of three days to Marah
二 没有天然的水
II. NO WATER IN THE NATURAL WAY
10十五章二十二节告诉我们，以色列人在这旷野走了三天找不著水。这表征在复活的领域中没有天然的水，没有天然的供应。在我们受浸并被带进复活的领域之后，我们也许盼望得著某种帮助，得著来自天然之水的帮助。在我们得救以前，当我们生活在世界老旧的领域中时，我们从尼罗河得著天然水的丰富供应。但在复活的领域中，没有这样的水。
10We are told in 15:22 that during this journey of three days in the wilderness, the children of Israel did not find any water. This signifies that in the realm of resurrection there is no natural water, no natural supply. After we are baptized and brought into the realm of resurrection, we may expect to receive a certain kind of help, the help that comes from natural water. Before we were saved, and when we were living in the old realm of the world, we had an abundant supply of natural water from the Nile. But in the realm of resurrection there is no such water
三 玛拉的水
III. THE WATERS OF MARAH
11神领百姓到玛拉，玛拉就是苦的意思。出埃及记十五章二十三节说：『到了玛拉，不能喝那里的水，因为水苦，所以那地名叫玛拉。』神领祂的百姓到玛拉的事实，指明当我们行在复活的领域中时，神将把我们带到苦境，就是玛拉。云柱领百姓到一个地方，那里有水，但这些水是苦的。当百姓发现水是苦的，他们『就向摩西发怨言，说，我们喝甚么呢？』（24。）我们也发过怨言，抱怨我们的苦境，和以色列人一样。许多时候我们抱怨说：『我该怎么办？我们喝甚么呢？这是甚么帮助？』倘若我是摩西，我会对百姓说，不要向我抱怨。我会题醒他们，领他们到这地方来的云柱，三天前才保护他们脱离法老和他的军兵。但摩西真是主的仆人，他不与这些发怨言并抱怨的百姓相争。反倒呼求耶和华。（25。）
11God led the people to Marah, which means bitterness. Exodus 15:23 says, “And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.” The fact that God led His people to Marah indicates that as we walk in the realm of resurrection, God will lead us to a place of bitterness, to Marah. The pillar of cloud led the people to a place where there were waters, but these waters were bitter. When the people discovered that the waters were bitter, they “murmured against Moses, saying, What shall we drink?” (v. 24). Like the children of Israel, we also have complained and murmured about our bitter situations. Many times we have said in a complaining way, “What shall I do? What shall we drink? What kind of help is this?” If I had been Moses, I would have told the people not to complain to me. I would have reminded them that they were led to this place by the same cloud that protected them from Pharaoh and his army just three days before. But as a true servant of the Lord, instead of striving with this murmuring and complaining people, Moses cried out to the Lord (v. 25).
12主答应他的呼求，指示他一棵树。（25。）摩西把树丢在水里，水就变甜了。彼前二章二十四节指明这树表征基督的十字架。因此，医治苦水的树，表明主被钉在其上的十字架。基督的十字架，这独一的十字架，乃是医治的十字架。这幅图画符合我们属灵的经历。在我们受浸并开始行在生命的新样中之后，我们会因为没有天然的水而困惑。一方面，我们就像发怨言并抱怨的百姓。另一方面，我们却像呼求耶和华的摩西。当我们在祷告中呼求主时，祂就指示我们钉十字架之基督的异象。我们需要看见十字架的异象。我们看见了这个异象，就会把基督的十字架应用到我们的处境中，立刻苦水就变甜了。我确信每一位真正受浸归入基督的人都有这样的经历。我们的经历在程度上也许不同，但在原则上和本质上都是一样的。
12In response to his cry, the Lord showed him a tree (v. 25). When Moses cast the tree into the waters, the waters were made sweet. First Peter 2:24 indicates that this tree signifies the cross of Christ. Thus, the tree that healed the bitter waters denotes the cross on which the Lord was crucified. The cross of Christ, the unique cross, is the healing cross. This picture corresponds to our spiritual experience. After we are baptized and begin to walk in newness of life, we are troubled because we have no natural water. On the one hand, we are like the people who complained and murmured. On the other hand, we are like Moses who cried to the Lord. When we cry out to the Lord in prayer, He shows us the vision of the crucified Christ. We need to see a vision of the cross. Seeing this vision, we apply the cross of Christ to our situation, and immediately the bitter waters become sweet. I have the full assurance that everyone who has truly been baptized into Christ has had this kind of experience. Our experiences may differ in degree, but in principle and in nature they are the same
13根据罗马书六章四节，我们受浸以后，就行在复活的领域里，行在生命的新样中。这领域就是真正的书珥旷野，在其中，这道墙和红海把我们从世界中分别出来。当我们行在这领域中时，我们没有天然的资源，并且面临许多的痛苦。但在复活里，我们会经历基督的十字架，并活出钉死的生活。当我们这样作，我们的苦境就变甜了。去年我的妻子和我来到真正的玛拉，一个非常痛苦的境遇里。但因著我们行在复活的领域中，就能经历主耶稣的十字架，并活出钉死的生命。我们丰富地享受丢在苦境中医治的树。这树使苦水变甜了。为这缘故，去年我释放了许多篇关乎钉死之生命的信息。不错，我的妻子和我因环境中的艰难而受苦。然而，因为医治之树和钉十字架的生命应用到我们的处境中，我们最终享受到了甘甜。这是在复活的领域中，经历并享受基督之死的路。
13According to Romans 6:4, we walk in the realm of resurrection, in newness of life, after we are baptized. This realm is the real wilderness of Shur, a realm in which we are separated from the world by the wall and by the sea. As we walk in this realm, we have no natural resources, and we face much bitterness. But in resurrection we may experience the cross of Christ and live a crucified life. As we do this, our bitter situation becomes sweet. Last year my wife and I came to a real Marah, a very bitter situation. But because we were walking in the realm of resurrection, we could experience the cross of the Lord Jesus and live a crucified life. We richly enjoyed the healing tree cast into the bitter situation. This tree caused the bitter waters to become sweet. For this reason, I gave a number of messages last year on the crucified life. Yes, my wife and I suffered from the bitterness in our situation. However, eventually we enjoyed sweetness because the healing tree with the crucified life had been applied to our circumstances. This is the way to experience and enjoy Christ’s death in the realm of resurrection
14凡我们在复活的领域中所经历的，就是在复活里的经历。在书珥的旷野，以色列人在复活里经历基督的十字架。在旷野的领域中，玛拉的苦水变成了甜水。同样的原则，我们在复活的领域中，经历基督的死把我们的苦楚变为甘甜。愿主给我们更多这样的经历。我们经历玛拉的苦水不是一次就彀了。只要我们活在地上，我们就要行在复活的领域中，并且一次又一次地来到玛拉。以色列人在玛拉的经历描写出一个原则，而不光是一件事情。这原则在我们基督徒的生活中是基本的。当我们行在复活的领域中，我们会口渴，并会发现没有天然的水供应我们的需要。只能得到苦水。每当我们在这样的处境中，就需要看见树的异象，然后把这树应用到我们的环境中。这树将医治我们的景况，并且把苦水变甜。
14Whatever we experience in the realm of resurrection is an experience in resurrection. In the wilderness of Shur the children of Israel experienced the cross of Christ in resurrection. The bitter waters of Marah were changed into sweet waters in the realm of the wilderness. In the same principle, in the realm of resurrection we experience the death of Christ changing our bitterness into sweetness. May the Lord give us more experience of this. We do not experience the bitter waters of Marah once for all. As long as we live on earth, we shall walk in the realm of resurrection and come to Marah again and again. The experience of the children of Israel at Marah portrays a principle, not merely an incident. This principle is basic in our Christian life. As we walk in the realm of resurrection, we shall thirst, only to discover that there is no natural water to supply our need. Only the waters of bitterness are available. Whenever we are in such a situation, we need to see the vision of the tree and then apply this tree to our circumstances. This tree will then heal our situation and change the bitter waters into sweet
四 耶和华是医治者
IV. THE LORD TO BE THE HEALER
15水一变甜之后，耶和华就为百姓定了律例、典章，『在那里试验他们。』（25。）然后祂说：『你若留意听耶和华你神的话，又行我眼中看为正的事，留心听我的诫命，守我一切的律例，我就不将所加与埃及人的疾病加在你身上，因为我耶和华是医治你的。』（原文是耶和华拉法，26。）当我头一次读到这里时，我真不知道为甚么在苦水得医治以后就立刻题到这个应许。倘若我们在经历的光中来看这事，就会懂得基督的十字架不光医治我们的苦情，它也医治了我们。不光我们环境中的水是苦的；连我们自己也是苦的，需要医治。我们的己是苦的。换句话说，己是有病的。我们的肉身上、心理上，连属灵上都病了。我们的身子、魂与灵中都有苦味。
15Immediately after the waters were made sweet, the Lord made a statute for the people and an ordinance, “and there he tested them” (v. 25, Heb.). Then He said, “If thou wilt diligently hearken to the voice of Jehovah thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have brought upon the Egyptians: for I am Jehovah thy Healer” (Heb., Jehovah Ropheka, v. 26). When I first read this promise, I could not understand why it was mentioned immediately following the healing of the bitter waters. If we consider this in the light of our experience, we shall realize that the cross of Christ heals not only our bitter situation, but it also heals us. Not only are the waters of our circumstances bitter; we ourselves are also bitter and in need of healing. Our very self is bitter. In other words, the self is sick. We are sick physically, psychologically, and also spiritually. There is bitterness in our body, soul, and spirit.
16当我在痛苦的环境中，主常以基督的十字架指示我。我懂得我需要接受十字架，并活出钉死的生活来。这拯救我脱离苦境，并且我的苦境也得了医治。但同时主也常常向我显明，在我里面有苦味。我看见在我己里面的苦味和环境里的是一样的多。我也看见我的全人─灵、魂、体都是苦的，而且我需要把基督的十字架应用到我全人的每一方面。就属灵上、心理上和肉身上说，我都需要应用基督的十字架。我一再地经历主这样的医治。当我的环境得了医治，我里面也得了医治。在我的环境和我的全人里，苦味都变甜了。你也许认为你的心思、情感或意志不需要医治，你的灵更不需要医治。容我说，我们全人的这些部分都有难处。我们不论男女老幼，在心思、情感和意志里都有毛病，甚至我们的灵也病了。在我得救之前，我的意志没有适当地尽功用。当它该作个决定时，它无法这样作。然而当它不该武断地决定事情时，它却作了那个决定。你岂不是有这样的经历么？再者，我们的情感也不平衡。当我们快乐时，我们会乐得不能自己；当我们哀哭时，我们会哭得没有节制。所以，我们需要许多的医治。现在我们晓得医治的树是丢在我们痛苦的环境中。当我们行在复活的领域中时，我们将一次又一次地被带到玛拉。每次我们经历医治之树丢在我们的环境中时。我们就自然而然地晓得我们里面有些东西需要得著医治。我们也许觉得心思需要得医治，或者发觉意志需要受调整，或是看见情感需要被平衡。在其它的时候，我们也许觉得我们的灵向著别人是苦的，也需要得著医治。主如何在玛拉试验以色列人，今天祂也用我们在苦境中对祂十字架的经历，来试验并察验我们。藉看试验我们，祂给我们看见我们在那里，以及我们到底是甚么。祂暴露我们的动机、存心和意愿。没有甚么比十字架的经历更能试验我们。在痛苦的境遇中，十字架的经历试验我们，并暴露我们全人的每一方面。当我们这样被暴露时，我们应当祷告说：『主，我需要你，我需要更多十字架的经历。我不光需要把这树放在我的环境中，还需要把这树放在我的全人里。我需要把这树应用到我的心思、情感和意志里。我需要把它应用到我的灵里，和我对人的态度上。』藉著这样来应用十字架，主就医治了我们。
16When I have been in bitter circumstances, often the Lord has pointed me to the cross of Christ. I realized that I needed to take the cross and live a crucified life. This saved me from my bitter situation, and my bitter circumstances were healed. However, at the same time the Lord has often shown me that there is bitterness within me. I saw that there was bitterness in my self as well as in my circumstances. I also saw that there is bitterness in my whole being, in my spirit, soul, and body, and that I needed to apply the cross of Christ to every aspect of my being. Spiritually, psychologically, and physically I needed the application of the cross of Christ. Time and time again I have experienced the Lord’she al ing in this way. As my situation was healed, I was healed inwardly. Both in my circumstances and in my being, bitterness was changed into sweetness. You may think that you have no need to be healed in your mind, emotion, or will, much less in your spirit. Allow me to say that we all have problems with these parts of our being. Whether we are old or young, male or female, we are sick in our mind, emotion, and will. We are sick even in our spirit. Before I was saved, my will did not function properly. When it should have made a certain decision, it failed to do so. But when it should not have decided things in a particular way, it proceeded to make that decision. Have you not experienced this? Furthermore, our emotion may not be balanced. When we are joyful, we may rejoice without restriction; when we weep, we may weep without restraint. Therefore, we need a great deal of healing. We realize this every time the healing tree is cast into our bitter circumstances. As we walk in the realm of resurrection, we shall be led to Marah again and again. Every time we experience the healing tree cast into our circumstances, we spontaneously realize that something in our being needs to be healed. We may sense the need for healing in the mind, or realize that our will needs to be adjusted, or see that our emotion needs to be balanced. At other times we may become conscious that our spirit is bitter toward others and needs to be healed. Just as the Lord tested the children of Israel at Marah, He uses our experience of His cross in bitter circumstances to test us and to prove us. By testing us, He shows us where we are and what we are. He exposes our motives, intentions, and desires. Nothing tests us more than the experience of the cross. The experience of the cross in bitter circumstances tests us and exposes every aspect of our being. When we are exposed in this way, we should pray, “Lord, I need You, and I need more experience of the cross. I need to put the tree not only into my circumstances, but also into my very being. I need to apply this tree to my mind, emotion, and will. I need to apply it to my spirit and to my attitude toward others.” Through such an application of the cross, the Lord heals us.
17这种医治与发生在神医运动中所谓的医治大不相同。我参加过这样的运动，而且不只一次看见真正的疾病得医治。真实的医治乃是发生在我们接受十字架对付的时候。当我们被征服，并且听从神的声音，听从祂的律例，顺服祂的诫命，我们就得著了医治。然后基督复活的生命成为我们医治的能力，并且主成了我们的医治者。基督藉著祂救赎的工作，要成为我们的医治者。论到主耶稣所成就的医治，马太八章十七节说：『这是要应验先知以赛亚的话，说，祂代替我们的软弱，担当我们的疾病。』所有成就在堕落人类身上的医治，都是藉著主的救赎完成的。藉著祂的救赎，主作我们的医治者。在马太九章十二节，主说出祂是我们的医生：『耶稣听见，就说，康健的人用不著医生，有病的人才用得著。』作为我们的医生，祂不光在肉身上，更在心理上和属灵上照顾我们。祂能彀医治我们的全人。彼前二章二十四节说：『祂被挂在木头上，亲身担当了我们的罪，使我们既然在罪上死，就得以在义上活；因祂受的鞭伤，你们便得了医治。』这节指明十字架就是那棵树，而死在十字架上的那位乃是我们的医治者。祂为了医治我们而被钉。我们若是要经历祂的医治，我们就需要联于祂的钉十字架。比方说，假定你有胃病，要使这病得医治，你需要使你的胃联于基督的十字架。如果你的胃联于基督的被钉，钉十字架的基督就要成为你的医治者。你的胃病也许是因为凭著自己而活所引起的。你在饮食上需要十字架的对付。在吃这一面的己，需要十字架的对付。同样的原则，你的心思病了，也许是因为它从未受过十字架的对付，从未与基督的钉十字架联合。
17This kind of healing is very different from the so-called healings that take place in healing campaigns. I have attended such campaigns, and not once did I see a genuine healing. Real healing takes place as we receive the dealing of the cross. We are healed when we are subdued and when we hearken to the voice of God, listen to His statutes, and obey His commandments. Then Christ’s resurrection life becomes our healing power, and the Lord becomes our Healer. Through His work of redemption Christ intends to be our Healer. Speaking of healings performed by the Lord Jesus, Matthew 8:17 says, “In order that what was spoken through Isaiah the prophet might be fulfilled, saying, He Himself took our infirmities and bore our diseases.” All healings accomplished on fallen mankind are accomplished through the Lord’s redemption. Through His redemption the Lord is our Healer. In Matthew 9:12 the Lord indicates that He is our Physician: “Now when He heard this He said, Those who are strong have no need of a physician, but those who are ill.” As our Physician, He cares for us not only physically, but also psychologically and spiritually. He is able to heal our entire being. First Peter 2:24 says, “Who Himself carried up our sins in His body onto the tree, in order that we, having died to sins, might live to righteousness; by whose bruise you were healed.” This verse indicates that the cross is the tree and that the One who died on the cross is our Healer. He was crucified for our healing. If we would experience His healing, we need to be identified with His crucifixion. Suppose, for example, that you have stomach trouble. To be healed of this illness, you would need your stomach to become identified with the cross of Christ. If your stomach is identified with Christ’s crucifixion, the crucified Christ will become your Healer. Your stomach ailment may be caused by living according to the self. In your eating you need the dealing of the cross. The cross must deal with the self in relation to eating. In the same principle, your mind may be sick because it has never been dealt with by the cross, never identified with the crucifixion of Christ.
18你的灵也可能是一样的光景。也许你的灵不正直，或是有搀杂。搀杂或不彀正直的原因，乃在于你的灵没有被基督的十字架摸过。有些弟兄不让他们对妻子的态度受十字架的对付。为这缘故，他们在与妻子的关系上病了。因此，他们的婚姻生活需要医治。这医治只能藉著应用基督的十字架而来。这原则应当应用到我们全人的每一部分。
18The same may be true of your spirit. Possibly your spirit is not upright or is impure. The reason for the impurity or the lack of uprightness is that your spirit has not been touched by the cross of Christ. Some brothers have not allowed their attitude toward their wives to be dealt with by the cross. For this reason, in their relationship with their wives they are sick. Hence, there is the need for healing in their married life. This healing comes only through the application of the cross of Christ. This principle should be applied to every part of our being
19在出埃及记十五章二十六节，主的话指明，在祂眼中以色列人病了，需要医治。不然，主不会用『耶和华你的医治者』这个称呼。正如主耶稣说，只有那些生病的人才用得著医生。以色列人需要耶和华作他们医治者的事实，指明他们生病了。今天我们也是一样。在我们里面某些部分仍然有病，需要主的医治。如我们所指出，医治的过程发生在我们被基督的十字架摸著的时候。被十字架摸著惟一的路就是看见这棵树的异象，并且把这棵树丢在需要医治的地方。倘若你的心思是苦的，就把这树丢在你的心思里。倘若你对某个人或某件事的态度是苦的，就把这树丢在你的态度上。你对全人的每一部分都这样作，你将一点一点地得著医治。每次我们经历基督的十字架时，我们会更深地体认，需要藉著被十字架摸过而得著医治。我们需要与基督的钉十字架联合，把祂的十字架应用到我们全人每一个痛苦生病的部分。然后那些部分就要得著了医治。这样，主耶稣就要每天甚至每时成为我们的医治者。我们愈被主医治，就愈愿意听祂的话，愈有心守祂的律例，并且愈甘心顺服祂。除非我们得著医治，不然我们全人的各部分还是背叛的。我们天然的人就是背叛的组成，因背叛的元素是在我们里面的各部分里。我们何等需要藉著看见十字架并且把十字架应用到我们身上而得著医治！我们需要看见基督被钉在其上的那棵树，然后把这树应用到我们的每一部分。我们必须让基督的十字架试验我们里面的各部分。当十字架应用到我们的全人里，我们里面的各部分将要得著医治，并被征服。然后那些部分就要听主的声音，顺服祂的话，并遵守祂的律例。结果，那些部分将要实际地与主合一。愿我们一天过一天都能经历这个医治。
19The Lord’sword in Exodus 15:26 indicates that in His eyes the children of Israel were sick and in need of healing. Otherwise, the Lord would not have used the title “Jehovah thy Healer.” As the Lord Jesus said, only those who are sick have need of a physician. The fact that the children of Israel needed Jehovah to be their Healer indicates that they were sick. The same is true of us today. In certain parts of our inward being we are still sick and need the Lord’s healing. As we pointed out, the process of healing takes place as we are touched by the cross of Christ. The only way to be touched by the cross is to see the vision of the tree and to cast this tree into the very place that needs to be healed. If your mind is bitter, cast the tree into your mind. If your attitude toward someone or something is bitter, cast the tree into your attitude. Do this with every part of your being, and little by little you will be healed. Every time we experience the cross of Christ, we shall have a deeper realization of our need to be healed through the touch of the cross. We need to be identified with the crucifixion of Christ by applying His cross to every part of our being that is bitter and sick. Then those parts will be healed. In this way daily and even hourly the Lord Jesus becomes our Healer. The more we are healed by the Lord, the more we have an ear to hear His voice, a heart to keep His statutes, and the willingness to obey Him. Unless we are healed, we shall remain rebellious in every aspect of our being. Our natural being is a constitution of rebellion, for the element of rebellion is in all of our inward parts. How we need to be healed by seeing the cross and by having the cross applied to us! We need to see the tree on which Christ was crucified and then apply this tree to every part of our being. We must allow the cross of Christ to test our inward parts. As the cross is applied to our being, our inward parts will be healed and subdued. Then those parts will listen to the voice of the Lord, obey His word, and keep His statutes. As a result, those parts will become one with the Lord in a practical way. May we all experience this healing day by day.