Books
出埃及记生命读经 · 第31篇

以色列人在以琳的经历

Israel’s Experience at Elim
1读经：出埃及记15:27，民数记33:9，约翰福音7:38-39，诗篇92:12上，利未记23:40，尼希米记8:15，约翰福音12:13，启示录7:9，出埃及记24:4,1，民
1
2数记11:16,24-25，路加福音9:1;10:1。
2Scripture Reading: Exo. 15:27; Num. 33:9; John 7:38-39; Psa. 92:12a; Lev. 23:40; Neh. 8:15; John 12:13; Rev. 7:9; Exo. 24:4, 1; Num. 11:16, 24-25; Luke 9:1; 10:1
3以色列人过红海以后，云柱领他们到了玛拉，然后又到了以琳。倘若我们查考地图，就会看见他们行走的路线不是照著人的观念，而是照著神圣的观念。我们已经指出，当以色列人从埃及出来时，神没有领他们从非利士地的道路走。（十三17。）相反的，祂『领百姓绕道而行，走红海旷野的路。』（十三18。）神特意领他们向南走，使他们能在红海中受浸，红海是神在创造里为他们所豫备的浸池。他们过了红海，没有往北走向迦南地。神领他们往南走到玛拉。请记得是神自己在云柱中引导百姓行路。神带领他们所走的路，与照著天然观念的道路迥然不同。如果我们在那里，我们可能会说：『摩西，我们往那里去？我们是在去美地的路上呢，还是去阿拉伯？』对这样的问题，摩西也许会回答说：『我不拣选我们所走的道路，云柱在带领我们。三天前，这云柱保护我们脱离法老的军兵。你们岂不认为我们当信靠这云柱，并跟随它的带领么？』无疑地，以色列人盼望受引导往北走向美地；然而，神却领他们向南走到玛拉和以琳。藉此我们看见，神的道路非同我们的道路。
3After the children of Israel crossed the Red Sea, the pillar of cloud led them to Marah, and then to Elim. If we study a map, we shall see that they did not journey in a way that was according to the human concept, but in a way that was according to the divine concept. We have pointed out that when the children of Israel made their exodus from Egypt, God did not lead them through the way of the land of the Philistines (13:17). Instead, He “led the people about, through the way of the wilderness of the Red sea” (13:18). God deliberately led them to the south so that they could be baptized in the Red Sea, the baptistry He had prepared for them in His creation. Having crossed the Red Sea, they did not journey northward to the land of Canaan. God led them southward to Marah. Remember that it was God Himself in the pillar that led the people on their journey. He led them to take a way altogether different from that which is according to the natural concept. If we had been there, we probably would have said, “Moses, where are we going? Are we on our way to the good land, or to Arabia?” To such questions, Moses might have replied, “I do not choose the way we take. The pillar is guiding us. Just three days ago, this pillar protected us from Pharaoh’s armies. Don’ty ou think we should trust in this pillar and follow its leading?” No doubt, the children of Israel expected to be led northward, to the good land; however, God led them southward, to Marah and to Elim. By this we see that God’sway is different from ours
一 复活的经历
I. THE EXPERIENCE OF RESURRECTION
4以色列人在以琳的经历是复活生命之经历的一幅图画。我们都知道，死把我们带进复活。但我们的观念是：这个复活的经历是在上坡路，不是在下坡路。据我们的看法，任何走下坡路的都不是在复活里。不错，复活的本身带我们向上，但是它的应用却需要我们走在下坡的路上。当我们在天上，我们不会觉得需要复活。但是当我们在低下的光景里，就觉得需要复活的生命。当我们在死亡里，甚至在坟墓里，我们就需要复活。故此，以琳的经历是在玛拉的下方。
4Israel’s experience at Elim is a picture of the experience of resurrection life. We all know that death ushers us into resurrection. However, our concept is that this experience of resurrection will be on a way that is upward, not on a way that leads downward. In our opinion, any way that leads downward is not in resurrection. Yes, in itself resurrection takes us upward, but its application requires us to take away that leads in a downward direction. When we are in the heavenlies, we do not sense the need for resurrection. But when we are in a low situation, we become conscious of the need for resurrection life. When we are in death, even in a tomb, we need resurrection. For this reason, the experience of Elim is in a downward direction from Marah.
5当我们照著经历来看十五章二十七节的属灵意义时，我们必须被题醒，不要以肤浅的方式来研读神的话。我们研读神的话，应当照著生命的路线，就是照著主耶稣在福音书中应用旧约圣经的方式。这个方式是深的。虽然这个记载很短，只有一节，我们却需要花在时间彻底来查考以色列人在以琳的经历。然后我们将要开始看见本节所蕴含的丰富。我们已经指出，以色列人没有向北走，那是往迦南地直接的路，反倒向南走。无疑地，美地的海拔高过埃及地。但是进入这高地的路却是向南而下。这指明要达到高的目的地，我们需要往下走。
5As we consider the spiritual significance of 15:27 according to our experience, we need to be reminded not to study the Word of God in a superficial way. We should study the Word according to the way of life, according to the way the Lord Jesus applied the Old Testament Scriptures in the Gospels. This way is deep. Although this account is very short, only one verse long, we need to take the time to study in a thorough way Israel’s experience at Elim. Then we shall begin to see the riches implied in this verse. We have pointed out that instead of northward, the direct way to the land of Canaan, the children of Israel journeyed southward. No doubt, the good land was higher in elevation than the land of Egypt. But the way into this elevated land was downward, down to the south. This indicates that to reach a high destination we need to take a downward way
二 由玛拉的经历而来
II. ISSUING FROM THE EXPERIENCE AT MARAH
6有些读出埃及记的人也许认为，以色列人向南走是因为他们没有信心直接进入迦南地。虽然他们后来缺乏信心是一个因素，但它不是他们在这里往南走的原因。倘若他们不走到红海，就不能经过神为他们所豫备的浸池。为了蒙拯救脱离法老的暴政和埃及人，他们必须经过水。逾越节羊羔的血拯救他们脱离神的审判，但红海的水拯救他们脱离法老的军兵。他们被引到红海，不是因著他们信心软弱，乃是因著他们需要受浸。正如我们所指出，连在他们过了红海之后，也没有立刻向北走。和我们所希望的正相反，云柱带他们从书珥下到玛拉。他们在玛拉的经历之后，云柱继续带领他们下到以琳。以色列人在玛拉的经历表征十字架的经历。我们有了十字架的经历之后，也许盼望往上走。然而，我们要再一次往下走，因为复活的经历是在走下坡路的时候。如果你往上走，而不往下走，你就经历不到复活。有些基督徒以为神只带领祂的百姓往上走，绝不往下走，但根据出埃及记的图画，云柱带领以色列人从玛拉下到以琳。
6Some readers of Exodus may think that the children of Israel journeyed southward because they did not have the faith to go directly into the land of Canaan. Although their lack of faith was a factor later, it was not the reason for their southward journey here. If they had not gone to the Red Sea, they could not have passed through the baptistry God had prepared for them. They had to pass through water in order to be saved from the tyranny of Pharaoh and the Egyptians. The blood of the Passover lamb saved them from God’s judgment, but the water of the Red Sea saved them from the armies of Pharaoh. They were led to the Red Sea, not because they were weak in faith, but because they needed to be baptized. As we have pointed out, even after they had crossed the Red Sea, they did not immediately journey northward. Contrary to our expectation, the pillar of cloud led them downward from Shur to Marah. After their experience at Marah, the pillar continued to lead them downward to Elim. Israel’s experience at Marah signifies the experience of the cross. After we have an experience of the cross, we may expect to go upward. However, we shall go downward once again, for the experience of resurrection is in a downward direction. If you go upward instead of downward, you will not experience resurrection. Some Christians think that God leads His people only upward, never downward. But according to the picture in Exodus, the pillar of cloud led the children of Israel downward from Marah to Elim.
7我能作见证，从玛拉到以琳的路程与我的属灵经历相符。在我经历钉十字架的生命之后，常常盼望在一种往上的光景中。但许多时候所发生的事正相反。神领我往下走，进到更低甚至更难忍受的光景中。我们不该因此而恐慌。倘若我们跟随云柱往下走，我们将到达以琳，那里有十二股水泉和七十棵棕树。这就是复活的经历，这经历是来自十字架的经历，就是玛拉的经历。
7I can testify that the journey from Marah to Elim corresponds to my spiritual experience. After I have experienced the crucified life, I often expected to be in an upward situation. But just the opposite has taken place many times. God led me downward, into a situation that was lower and even more difficult to bear. We should not be frightened by this. If we follow the pillar of cloud in a downward direction, we shall arrive at Elim, where there are twelve springs of water and seventy palm trees. This is the experience of resurrection which issues from the experience of the cross, the experience at Marah
三十二 股水泉和七十棵棕树
III. TWELVE SPRINGS OF WATER and seventy palm trees
8以琳是一个复数名词，意思是许多大能者或刚强者。它的字根意思是大能的或刚强的。根据许多学者说，这个词也有棕树林的意思。第一个意义适用于十二股水泉，而第二个意义适用于七十棵棕树。在以琳有十二股巨大的水泉涌流，并且长著七十棵棕树。何等一幅复活生命的图画！请看十二股水泉涌流著，七十棵棕树生长著。水泉往前流，棕树向上长。无疑地，在以琳的棕树不是矮小的棕树，而是长到高空的大棕树。当然水泉的水是往下流。所以，在以琳有往下流的水和向上长的树。这是复活的生命从神流到我们里面，然后从我们里面往上长的一幅图画。首先，复活的生命从神流进我们里面。这种流入的结果就是有东西在我们里面生长。
8Elim is a plural noun that means the mighty ones or the strong ones. It is derived from a root that means mighty or strong. According to a number of scholars, this word also means a grove of palm trees. The first meaning may be applied to the twelve springs, and the second, to the seventy palm trees. At Elim there were twelve mighty springs flowing and seventy palm trees growing. What a picture of resurrection life! Consider the twelve springs flowing and the seventy palm trees growing. The springs were flowing forth, and the trees were growing upward. No doubt the palm trees at Elim were not dwarf palms, but giant palm trees reaching high into the air. Certainly the water from the springs flowed downward. Therefore, at Elim we have the water flowing downward and the trees growing upward. This is a picture of resurrection life flowing out of God into us and then growing up from within us. Firstly, resurrection life flows from God into us. The result of this inflow is that something grows within us
9我们已经指出，神创造时，豫备了红海作为祂的百姓在其中受浸的浸池。现今在以琳我们看见神的栽种。神造了十二股水泉，但祂栽种了七十棵棕树。因此，水泉与神的创造有关，而棕树与祂的栽种有关。今天在教会生活中原则也是一样。
9We have pointed out that in His creation God prepared the Red Sea to serve as the baptistry in which His people were baptized. Now at Elim we see God’s plantation. God created the twelve springs of water, but He planted the seventy palm trees. Hence, the springs are related to God’s creation, and the palm trees, to His plantation. The principle is the same in the church life today
10和以琳的经历有关的每一件事情都是神的主宰。神创造时豫备了水泉，在祂自然的栽种里，祂豫备了棕树；以色列人来到以琳，在那里发现十二股水泉和七十棵棕树，这定规不是偶然的。为甚么不是十一股水泉和六十九棵棕树呢？答案是神在祂的主宰里，在以琳安置了十二股水泉和七十棵棕树，为著一个特殊的目的。当我们跟随主作云柱时，我们将来到一处有十二股水泉涌流和七十棵棕树生长的地方。
10Everything related to the experience at Elim was sovereign of the Lord. In His creation God prepared the springs, and in His natural plantation He prepared the palm trees. Certainly it was no accident that the children of Israel came to Elim and found there twelve springs and seventy palm trees. Why were there not eleven springs and sixty-nine palms? The answer is that in His sovereignty God placed twelve springs and seventy palm trees at Elim for a specific purpose. When we follow the Lord as the pillar of cloud, we shall come to a place of twelve springs flowing and seventy palms growing.
四十二 和七十是主的百姓
IV. TWELVE AND SEVENTY BEING NUMBERS FOR
实行祂职事的数字
THE LORD’SP EOPLE TO CARRY OUT HIS MINISTRY
11在圣经中，十二和七十这两个数字有属灵的意义。根据圣经，十二是四乘三所组成的。例如，新耶路撒冷有十二个门，城的四边每边有三门。四这个数字代表受造之物，尤其是人；而三这个数字代表三一神。新耶路撒冷每边有三个门的事实，指明我们进入这城是藉著三而一的神，就是藉著父、子和灵。马太二十八章十九节说，我们被浸入父、子、圣灵的名里。既然四代表人，而三代表三一神，四乘三就代表神与人性的相调。所以，十二这个数字的意义就是神性与人性的调和。这个调和不是暂时的，而是永远的。当我们来看启示录二十一和二十二章对新耶路撒冷的描述时，我们便晓得十二这个数字是永远的数字，就是用在永世里的数字。再者，我们在新耶路撒冷看见，神性和人性的调和是与神的经营有关，因为新耶路撒冷乃是神宇宙和永远经营的中心。十二这个数字也代表永远的完满和完全。所以，十二这个数字代表神性与人性的调和，为著完全并完满的实现神的经营，直到永远。
11In the Bible the numbers twelve and seventy have a spiritual significance. According to the Bible, twelve is composed of four times three. For example, the New Jerusalem has twelve gates, three on each of the four sides of the city. The number four signifies the creatures, especially mankind, and the number three signifies the Triune God. The fact that there are three gates on each side of the New Jerusalem indicates that we come into this city through the Triune God, that is, through the Father, the Son, and the Spirit. Matthew 28:19 says that we are baptized into the name of the Father, Son, and Spirit. Since four signifies humanity and three signifies the Triune God, four times three signifies the mingling of God with humanity. Therefore, the meaning of the number twelve is the mingling of divinity with humanity. This mingling is not temporal but eternal. As we consider the description of the New Jerusalem in Revelation 21 and 22, we see that the number twelve is an eternal number, a number used in eternity. Furthermore, in the New Jerusalem we see that the mingling of divinity with humanity is related to God’sad ministration, for the New Jerusalem is the center of God’sun i versa land eternal administration. The number twelve also signifies eternal perfection and completion. Therefore, the number twelve signifies the mingling of divinity with humanity for the complete and perfect carrying out of God’sad ministration eternally
12倘若我们来看新耶路撒冷，就会懂得十二这个数字的丰富涵义，它是神与人调和，为要完全实现祂永远的经营。在这永远的经营里没有缺欠。反之，一切都是完满且完全的。在旧约中，神的选民以色列人有十二个支派。在新约中，主耶稣挑选了十二个使徒。这十二支派和十二使徒都将在新耶路撒冷里。十二支派是十二个门，而十二使徒是十二根基。这指明十二支派和十二使徒乃是为著神永远的经营。
12If we consider the New Jerusalem, we shall see the comprehensive significance of the number twelve. It is God mingled with man to carry out His eternal administration in a complete way. In this eternal administration there is no lack. Rather, everything is perfect and complete. In the Old Testament the children of Israel, God’s chosen race, were of twelve tribes. In the New Testament the Lord Jesus selected twelve Apostles. These twelve tribes and twelve Apostles will be in the New Jerusalem. The twelve tribes will be the twelve gates, and the twelve Apostles will be the twelve foundations. This indicates that the twelve tribes and the twelve Apostles are for God’s eternal administration.
13现在我们能彀晓得以琳十二股水泉的意义了。这些水泉是为著神性与人性的调和。它们表明作为活水的神，正流进祂的选民里面，要与他们调和，为著完成祂经营的目的。新约中的十二使徒就是涌流活水的水泉。神从使徒流到信徒的里面。然而，活水的涌流不限于使徒们。所有相信基督的人都是活水的泉源。约翰七章三十八节说到，活水的江河从我们最深处流出来。约翰福音七章的江河就是出埃及记十五章的水泉。江河与水泉都表征在复活里的神圣生命。约翰七章三十九节指出活水的江河与那灵有关：『耶稣这话是指著信入祂的人，要受那灵说的；那时还没有那灵，因为耶稣尚未得著荣耀。』（另译。）耶稣在复活里得著了荣耀。（路二四26。）基督在复活里得了荣耀以后，门徒就立刻领受了那灵。（约二十22。）那灵就是在复活里的神圣生命，由出埃及记十五章的十二股水泉和约翰福音七章中活水的江河所描绘的。在复活里的神圣生命从神流到神的百姓里面，为著神性与人性的调和。这个调和要实现神永远的经营。在圣经中，七十这个数字是七乘十所组成的。七和十二这个数字一样，也是代表完满和完全；但七与十二不同，七代表在时间里分赐性的完满和完全，而非永远的完满和完全。启示录说到七个教会、七个金灯台、七灵、七盏火灯、七眼、七印、七号和七碗。所有这些七都与神在时间里的分赐有关。在永世里，七这个数字将由十二这个数字所取代。
13Now we can understand the significance of the twelve springs of water at Elim. These springs are for the mingling of divinity with humanity. They signify that God as living water is flowing into His chosen people to be mingled with them for the purpose of accomplishing His administration. The twelve Apostles in the New Testament were springs flowing with living water. God flowed out of the Apostles into the believers. However, the flowing forth of the living waters is not limited to the Apostles. All who believe in Christ may be living springs. John 7:38 speaks of rivers of living water flowing out of our innermost being. The rivers in John 7 are the very springs in Exodus 15. Both the rivers and the springs signify the divine life in resurrection. John 7:39 shows that the rivers of living water are related to the Spirit: “But this He said concerning the Spirit, whom those who believed in Him were about to receive; for the Spirit was not yet, because Jesus was not yet glorified.” Jesus was glorified in His resurrection (Luke 24:26). Immediately after Christ’s glorification in resurrection, the disciples received the Spirit (John 20:22). The Spirit is the divine life in resurrection portrayed by the twelve springs in Exodus 15 and the rivers of living water in John 7. The divine life in resurrection flows out from God and into God’sp eople for the mingling of divinity with humanity. This mingling carries out God’s eternal administration. In the Bible the number seventy is composed of seven times ten. Like the number twelve, seven also signifies perfection and completion. But in contrast to the number twelve, it signifies perfection and completion in time dispensationally, not eternally. The book of Revelation speaks of seven churches, seven golden lampstands, seven Spirits, seven lamps of fire, seven eyes, seven seals, seven trumpets, and seven bowls. All these sevens are related to God’s dispensation in time. In eternity the number seven will be replaced by the number twelve
14在圣经中，七这个数字由六加一或四加三所组成。在创世记第二章我们看见，七是由六加一所组成：神作工的六天加上神安息的一天。在启示录中也是一样，那里的七印、七号和七碗排列成好几组的六加一。在启示录中，我们也看见七由四加三所组成。例如，七个教会就分成三和四两个组。
14In the Bible the number seven is composed either of six plus one or of four plus three. In Genesis 2 we see seven composed of six plus one: the six days of God’s work plus the day of God’s rest. The same is true in Revelation, where the seven seals, the seven trumpets, and the seven bowls are arranged in groups of six plus one. In Revelation we also see seven composed of four plus three. For example, the seven churches are in groups of three and four
15六这个数字代表在第六天受造的人。当神这位独一的创造者（由一这个数字所代表）加到人里头，结果就是完全、满足和安息。这位独一的创造者就是三而一的神（由三这个数字所代表），而人乃是受造者（由四这个数字所代表）。一方面，创造者加到人里面产生七这个数字。另一方面，三而一的神加到祂的受造者─人里面，也产生七这个数字。在任何一种情形中，七都是代表神加到人里面，而不是神与人的调和。圣经中第一次题到七这个数字是在创世记二章二节，那里告诉我们神『在第七日歇了祂一切的工，安息了。』七的这种用法的确与时间有关，而不是与永世有关。但以理九章二十四节说到为以色列人已经定了七十个七。这些七也和神暂时的经营有关，而与永世的经营无关。再者，众地方教会是用七这个数字来表征，因为今天众教会是为著神在时间里的分赐。这一切例子都指明七这个数字代表分赐性和暂时性的完满和完全。十这个数字表征丰满。当我们看看十个手指和十个脚趾时，就会有丰满的印象。因著七表征在时间里的完全和完满，而十表征丰满，由七乘十所组成的七十就表征在时间里的完全和完满，为著神丰满的分赐。在以琳有七十棵棕树，而不是光有七棵的事实，说出这一种神在时间里分赐的丰满。十二股水泉和七十棵棕树都是在复活里。在复活里我们有十二股水泉涌流直到永远。在复活里我们也有七十棵棕树在时间里长大，为著神的分赐。圣经中有两个重要的事例，在那里十二和七十这两个数字同时使用到。在出埃及记二十四章一节和四节，我们读到以色列的七十位长老和以色列的十二个支派。当摩西要接触神，为著实行祂在地上的经营时，主吩咐他要带著以色列的七十位长老。十二个支派可比作十二股水泉，而七十位长老可比作七十棵棕树。在新约中我们看见另一个事例。在路加九章一节主『叫齐了十二个门徒』，而在路加十章一节『主又设立七十个人。』在每一个事例中，数字的用法都是很有意义的。当十二和七十这两个数字并用时，表明主的百姓将实行祂的职事。出埃及记二十四章的十二个支派和七十位长老，与路加福音的十二个使徒和七十个门徒，原则都是一样的。在每个事例中，主的百姓都是要实行祂的职事。神有一个职事，这个职事必须藉著十二股水泉所表征涌流的生命和七十棵棕树所表征生长的生命来实现。只有涌流和成长的生命才能完成神的职事。
15The number six represents man, who was created on the sixth day. When God the unique Creator (signified by the number one), is added to man, the result is completion, satisfaction, and rest. The unique Creator is the Triune God (signified by the number three) and man is a creature (signified by the number four). On the one hand, the Creator is added to man to produce the number seven. On the other hand, the Triune God is added to His creature, man, also to produce the number seven. In either case, seven signifies the addition of God to man, not the mingling of God with man. The first mention of the number seven in the Bible is in Genesis 2:2, where we are told that God “rested on the seventh day from all his work which he had made.” This use of seven is definitely related to time, not to eternity. Daniel 9:24 speaks of the seventy weeks of years that have been determined for the children of Israel. These weeks are also related to God’s temporal dispensation, not to eternity. Furthermore, the local churches are signified by the number seven because the churches today are for God’s dispensation in time. All these examples indicate that the number seven signifies perfection and completion dispensationally and temporally. The number ten signifies fullness. As we consider our ten fingers and ten toes, we have the impression of fullness. Since seven signifies completion and perfection in time and ten signifies fullness, seventy, composed of seven times ten, signifies completion and perfection in time for God’s dispensation in full. The fact that there were seventy palm trees at Elim instead of just seven indicates such a fullness of God’s dispensation in time. The twelve springs and the seventy palm trees are all in resurrection. In resurrection we have the flowing of the twelve springs for eternity. In resurrection we also have in time the growing of the seventy palm trees for God’s dispensation. In the Bible there are two important cases where the numbers twelve and seventy are used together. In Exodus 24:1 and 4 we read of the seventy elders of Israel and of the twelve tribes of Israel. When Moses was about to contact God for the carrying out of His administration on earth, the Lord told him to bring seventy elders of Israel. The twelve tribes may be likened to the twelve springs, and the seventy elders, to the seventy palms. We see another case in the New Testament. In Luke 9:1 the Lord “called together the twelve,” and in Luke 10:1 “the Lord appointed seventy others.” The use of the numbers in each case is significant. When used together, the numbers twelve and seventy indicate that the Lord’s people are to carry out His ministry. The principle is the same both in Exodus 24 with the twelve tribes and the seventy elders and in the Gospel of Luke with the twelve Apostles and seventy disciples. In each instance the Lord’sp eople were to carry out His ministry. God has a ministry which must be carried out by the flowing life signified by the twelve springs and by the growing life signified by the seventy palms. Only life flowing and growing can fulfill God’s ministry.
16已往我们也许说了许多复活的生命，但没有话语来描述它。如今藉著以色列人在以琳这幅图画的帮助，我们看见复活的生命包含十二股水泉和七十棵棕树。它包含了以完满和完全的方式涌流，为要实现神经营直到永世的生命；它也包含了生命的长大，为要实现神的经营，来彰显发旺，（诗九二12，）在满足中欢乐，（利二三40，尼八，）以及胜过患难的生命。（约十二13，启七9。）在圣经里，棕树表征发旺的生命。它们也表征在生命满足中的欢乐，以及胜过患难。最终，复活的生命实现神在时间里以及在永世里的职事。作为团体的教会以及单个的信徒，我们都需要经历在以琳的复活生命。哦，复活的生命涌流并长大！它从神流到我们里面，并藉著这涌流向上生长，好彰显神圣生命的丰富和得胜。
16In the past we may have talked much about resurrection life without having words to describe it. Now through the help of the picture of the children of Israel at Elim we see that resurrection life includes twelve springs and seventy palm trees. It includes life flowing in a perfect and complete way to carry out God’sad ministration for eternity. It also includes life growing to carry out God’s ad ministration to express life that is flourishing (Psa. 92:12), rejoicing in satisfaction (Lev. 23:40; Neh. 8:15), and victorious over tribulation (John 15 12:13; Rev. 7:9). In the Bible palm trees signify life that is flourishing. They also signify rejoicing in life’s satisfaction and victory over tribulation. Eventually, resurrection life carries out God’s ministry both dispensationally in time and eternally. Both as the church corporately and as the believers individually, we need to experience the resurrection life at Elim. Oh, the resurrection life flows and grows! It flows out of God into us, and through this flowing it grows upward to express the riches and victory of the divine life.
17我们已经指出圣经里的棕树表征发旺、在满足中的欢乐和得胜。涌流生命的生长能彰显出神圣生命的丰富和它的胜过一切。启示录第七章的群众，手里都拿著棕树枝，并且是从大患难里出来的。这些棕树枝表征生命的丰富和生命的得胜。
17We have pointed out that in the Bible palm trees signify flourishing, rejoicing in satisfaction, and victory. The growth of the flowing life expresses the riches of the divine life and its victory over all things. Those in the vast multitude in Revelation 7 are all holding palm branches and have come out of great tribulation. These palm branches signify both the riches in life and the victory of life.
18我们若细看以色列人在以琳的图画，就会晓得它是复活生命的一幅美妙图画。有些东西从神流到我们里面，并且有些东西藉著这个涌流而生长，要彰显神圣生命的丰富和得胜。当我们进一步来看这幅图画时，我相信主会更多向我们说到复活的生命。
18If we consider the picture of Israel at Elim, we shall realize that it is a marvelous portrait of resurrection life. Something is flowing out of God into us, and something is growing through this flowing to express the riches and the victory of the divine life. As we consider this portrait further, I believe that the Lord will speak more to us regarding resurrection life.
五 像一支军队安营
V. ENCAMPING AS AN ARMY
19十五章二十七节的末了告诉我们，以色列人『在那里的水边安营。』安营一词说出神的百姓已被编组成一支军队。涌流和生长的生命供应神的百姓成为祂的军队。当我们来到十七章，我们将要看见神的百姓像军队一般参战。在以琳他们满了生命的享受，使他们有资格争战。这使他们能彀争战，为了实现神建造祂居所的目的。神的百姓在西乃山领受了帐幕建造的属天异象。从埃及到西乃山这段漫长的路程，没有争战是行不通的。首先，百姓不是凭著自己争战。神为他们争战，在红海的水中除灭了法老和他的车辆，打败了法老和他的军兵。神的百姓过了红海并且有了在玛拉和以琳的经历之后，他们得以加力成为神的军队，并有资格为著神的旨意争战。这是在十七章中神没有为他们争战的原因。他们自己能藉著涌流和生长的生命而争战。今天我们若要刚强有力成为神的军队，我们也必须先经历十二股水泉的涌流和七十棵棕树的生长。我们需要完满且完全的涌流生命和生长的生命。只有在那时我们才有资格并且被装备成为一支军队，为著神的旨意而争战。在主的恢复中，我们知道我们是参加了属灵的争战。我们不光是定居在我们的地方；我们乃是安营在其中。为了争战，光吃逾越节的羊羔并苦菜和无酵饼是不彀的。我们也需要经历十字架与复活；那就是说，我们必须经过玛拉，达到以琳。
19At the end of 15:27 we are told that the children of Israel “encamped there by the waters.” The word encamped indicates that God’sp eople had been formed into an army. The flowing and growing life supplies God’sp eople as His army. When we come to chapter seventeen, we shall see God’sp eople entering into battle as an army. At Elim they were full of enjoyment of life that made them qualified for fighting. This enabled them to fight to carry out God’s purpose to build His habitation. At Sinai, God’sp eople received the heavenly vision related to the building of the tabernacle. The long journey from Egypt to Sinai could not be made without fighting. At first, the people did not do the fighting themselves. God fought for them and defeated Pharaoh and his army by destroying Pharaoh and his chariots in the waters of the Red Sea. After God’sp eople had crossed the Red Sea and had the experiences at Marah and Elim, they were strengthened as God’s army and qualified to fight for God’s purpose. This was the reason that God did not fight for them in chapter seventeen. They themselves could fight through the flowing and growing life. If we would be strengthened as God’s army today, we also must firstly experience the flowing of the twelve springs and the growing of the seventy palm trees. We need the perfect and complete flowing life and growing life. Only then shall we be qualified and equipped as an army to fight for God’s purpose. In the Lord’s recovery we have the consciousness of being engaged in spiritual fighting. We are not merely settled in our localities; we are encamped in them. In order to fight, it is not sufficient simply to eat the Passover lamb with the bitter herbs and the unleavened bread. We also need to experience the cross and the resurrection; that is, we must pass through Marah and arrive at Elim
20当我们思想十五章二十七节的涵义时，就知道我们也需要来到以琳。我确信，至少在某种程度上，在主恢复里的众教会正安营在以琳，享受十二股水泉和七十棵棕树。为著这幅复活生命的图画，我们何等感谢主！你看见涌流的水泉和生长的棕树么？你看见这涌流和生长生命的结果就是一支得著加力的军队，为神的旨意而争战么？赞美神，我们是祂的军队，凭著涌流和生长的生命而安营！
20As we consider the implications of 15:27, we realize that we also need to come to Elim. I have the assurance that, at least to some extent, the churches in the Lord’s recovery are camping at Elim, enjoying the twelve springs and the seventy palm trees. How we thank the Lord for this picture of resurrection life! Have you seen the springs flowing and the palm trees growing? Have you seen that the result of this flowing and growing life is an army strengthened to fight for God’s purpose? Praise Him that we are His army encamped by the flowing and growing life!
六 从玛拉到以琳
VI. FROM MARAH TO ELIM
21在我们的经历中，我们不光需要甜水，也需要涌流的水。这意思是说，我们需要已经由苦变为甜的水，也需要流自以琳十二股水泉的水。要有涌流的水，我们必须从玛拉─十字架的经历往前到以琳─复活的经历。
21In our experience we need not only the sweet water, but also the flowing water. This means that we need the water that has been changed from bitter to sweet and also the water that flows from the twelve springs at Elim. In order to have the flowing water, we must go on from Marah, the experience of the cross, to Elim, the experience of resurrection
22从盖恩夫人和她同时代的人到宾路易师母的时代，主的百姓大部分是在玛拉。藉著宾路易师母的职事，十字架的主观经历已经完全被恢复了。在宾路易师母以后的年间，主从玛拉往前到了以琳。在以琳祂顾到祂的栽种，有十二股水泉和七十棵棕树，然而，许多追求主的人仍然非常宝爱玛拉，盼望留在那里。他们没有超过宾路易师母十字架的著作，他们还是强调十字架的经历。他们不很注意涌流的水泉和生长的棕树。他们主要是作见证，他们的苦楚如何藉著应用十字架变为甘甜。那些逗留在玛拉的人有医治之树，但是没有七十棵生长的棕树，好彰显神圣生命的丰富和得胜。在玛拉没有栽种，只有一棵砍下来被丢在苦水里的树。我的意思不是要轻看那些在主的恢复里走在我们前头的人。我的意思是要指出，我们需要从玛拉进前到以琳。我们需要从医治的树往前到生长并发旺的棕树。今天在祂的恢复里，神不要我们逗留在玛拉。祂需要我们往前到以琳，并且在那里得以加力成为祂的军队。最近，我接到某人的来信，问起三个世纪以前奥秘派的人所写的书，尤其是盖恩夫人和劳伦斯弟兄的著作。事实上，盖恩夫人的自传就是在玛拉之经历的历史。『效法基督』也是一样。已往三个世纪里著重玛拉经历的人，不很强调十二股涌流的水泉和七十棵生长的棕树。今天神要我们经历浇灌神所栽种之物的水泉，好使棕树长大，为要彰显祂生命的丰富和得胜。
22From the time of Madame Guyon and her contemporaries to the time of Mrs. Penn-Lewis, the Lord’sp eople for the most part were at Marah. Through the ministry of Mrs. Penn-Lewis, the subjective experience of the cross has been recovered in a full way. In the years following Mrs. Penn- Lewis, the Lord has gone on from Marah to Elim. At Elim He cares for His plantation with the twelve springs and seventy palm trees. However, many of those who seek the Lord still appreciate Marah very much and desire to remain there. They have not progressed beyond the writings of Mrs. Penn- Lewis concerning the cross. Instead, they still emphasize the experience of the cross. However, they do not pay much attention to the flowing springs and the growing palm trees. They mainly testify of how their bitterness has been changed into sweetness through the application of the cross. Those who linger at Marah have the healing tree, but not the seventy palm trees growing to express the riches and victory of the divine life. At Marah there is no plantation. There is only one tree cut down and cast into the bitter waters. It is not my intention to make light of those who have gone before us in the Lord’s recovery. My intention is to point out the need for us to progress from Marah to Elim. We need to go on from the healing tree to the growing and flourishing palm trees. In His recovery today God does not want us to linger at Marah. He needs us to go on to Elim and be strengthened there as His army. Recently, I received a letter from someone asking for books written by the mystics of three centuries ago, in particular the writings of Madame Guyon and Brother Lawrence. Actually, the autobiography of Madame Guyon is a history of the experience at Marah. The same is true of The Imitation of Christ. Those who emphasized the experience at Marah in the past three centuries did not stress very much the twelve flowing springs and the seventy growing palm trees. Today the Lord wants us to experience the springs that water God’s plantation so that the palm trees may grow to express the riches of His life and victory.
23因为在玛拉没有栽种，只有苦变为甜，因此那里就没有生长。但在以琳我们享受神的农场和棕树林，彰显神圣生命的丰富和神经营的完全得胜。在我们的经历中，由苦变为甜的水必须成为涌流的水，我们在其中，凭著也同著涌流的水，生长如棕树，为要彰显神丰富的生命和完全的得胜。
23Because at Marah there is no plantation, only the changing of bitterness into sweetness, there is no growth there. But at Elim we enjoy God’s farm and the grove of palm trees to express the riches of the divine life and the complete victory of God’sad ministration. In our experience the waters that have been changed from bitter to sweet must become the flowing waters in which, by which, and with which we grow like palm trees to express God’sr i ch life and full victory