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出埃及记生命读经 · 第40篇

从被击打的磐石流出的活水（一）

The Living Water Out Of The Smitten Rock (1)
1读经：出埃及记17:1-7；民数记20:1-13；哥林多前书10:1-4。论到十六章中属天的吗哪以后，我们在本篇信息中来到从被击打的磐石流出来的活水。（十七1～7。）
1Scripture Reading: Exo. 17:1-7; Num. 20:1-13; 1 Cor. 10:1-4 20:1-13 Having already covered the heavenly manna in chapter sixteen, we come in this message to the living water out of the smitten rock (17:1-7).
一吗哪与活水
THE MANNA AND THE LIVING WATER
2我们需要注意十六章和十七章中事情的顺序。十六章有一幅吗哪的清楚图画，而十七章有流自裂开磐石之活水的记载。这个顺序不是偶然的；它乃是照著神的主宰。在约翰六章和七章可以发现同样的顺序。我们在约翰六章读到属天的吗哪，而在约翰七章读到活水。这进一步说出吗哪和活水的顺序乃是照著神主宰的安排。
2We need to pay attention to the sequence of events in chapters sixteen and seventeen. In chapter sixteen we have a clear picture of manna, and in chapter seventeen, the record of the living water flowing out of the smitten rock. This sequence is not accidental; it is according to the Lord’s sovereignty. The same sequence is found in John 6 and 7. In John 6 we read of the heavenly manna, and in John 7, of the living water. This is a further indication that the sequence of the manna and the living water is according to God’ss ove reign arrangement
3神在祂创造的工作里豫备了出埃及记十七章所题到的磐石，而且在地理上恰好把它放在适当的地点。以色列人到了那地，磐石正等著他们。十七章没有告诉我们摩西奉命去寻找一块磐石，或是把一块磐石带到百姓那里。反之它乃是清楚地指出磐石已经在那里了。正如神豫备了红海作为以色列人的浸池，照样祂豫备了一块磐石，也许是一块很大的磐石，在十七章作为基督的豫表。神创造人以后，把他安置在一个园子里，有生命树和涌流的河。生命树相当于满足人饥饿的吗哪，涌流的河相当于解人干渴的活水。在创世记二章，生命树在河流之前题到。但在启示录二十二章，生命水的河在生命树之前题到。根据启示录二十二章一节和二节，生命树长在河里。为甚么创世记先题生命树，然后再题河流，而启示录二十二章的次序则倒过来呢？在起初的阶段，河流随著生命树，但在后来的阶段，生命树长在涌流的河里。
3In His work of creation God prepared the rock spoken of in Exodus 17 and placed it in exactly the right spot geographically. When the children of Israel came to that place, the rock was waiting for them. In chapter seventeen we are not told that Moses was commanded to look for a rock or to bring a rock to the people. Rather, there is the clear indication that the rock was already there. Just as God had prepared the Red Sea to serve as a baptistry for the children of Israel, so He had prepared a rock, probably a very large one, to serve as a type of Christ in chapter seventeen. After God created man, He placed him in a garden with the tree of life and a flowing river. The tree of life corresponds to manna, which satisfies man’s hunger, and the flowing river corresponds to the living water, which quenches man’s thirst. In Genesis 2 the tree of life is mentioned before the river. But in Revelation 22, the river of water of life is mentioned before the tree of life. According to Revelation 22:1 and 2, the tree of life grows in the river. Why does Genesis speak first of the tree of life and then of the river, whereas in Revelation 22 the order is reversed? In the beginning stage the tree of life is followed by the river, but in the ongoing stage the tree of life grows in the flowing river
4这是我们属灵经历的一幅图画。我们初次听见福音的时侯，接受了神的话。接受话就是接受吗哪。我们接受话以后，那灵开始在我们里头像河一样地涌流。这是在起初经历救恩的顺序。如今当我们在属灵的经历中往前，那灵便像流通的河带给我们话的供应，就是吗哪。在我们基督徒经历的开始，我们先有话，然后有那灵；先有吗哪，然后有活水。但是当我们对救恩的经历往前36:8时，次序就更改了，那灵用话来供应我们。诗篇三十六篇八节说：『他们必因你殿里的肥甘，得以饱足；你也必叫他们喝你乐河的水。』这一节说到对神救恩经历的初阶。这里神殿里的肥甘（话）在喝神乐河的水（灵）之前。
4This is a picture of our spiritual experience. When we first heard the gospel, we received God’sword. To receive the word is to receive manna. After we received the word, the Spirit began to flow in us like a river. This was the sequence at the beginning of the experience of salvation. Now as we go on in spiritual experience, the Spirit as a flowing river brings us the supply of the word, the manna. At the beginning of our Christian experience we have first the word and then the Spirit, first the manna and then the living water. But as our experience of salvation continues, the order is changed, and the Spirit supplies us with the word. Psalm says, “They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.” This verse refers to the initial stage of the experience of God’ss alvation. Here the fatness of God’s house (the word) precedes the drinking of the river of God’s pleasures (the Spirit).
5以色列人开始吃吗哪以后才经历十七章所记载的活水，这是很有意义的。他们开始有分于吗哪之后，立刻被领到一个地方，那里没有水的供应。这件事发生的顺序是照著神主宰的安排，它绝不是偶然的。这个顺序乃是出埃及记所呈现出神完全救恩正确且完整之图画的一部分。正如我们一再指出，出埃及记是一本图画的书，描绘出神的救恩。当我们思想这些图画时，我们需要为著神的主宰而敬拜祂。在神的创造里祂作了必须的豫备。然后在适当的时候，祂领百姓进入那地，在那里磐石正等著他们。
5It is significant that the children of Israel had the experience of living water recorded in chapter seventeen after they had begun to eat manna. Immediately after they began to partake of manna, they were led to a place where there was no supply of water. Far from being accidental, this sequence of events took place according to God’ss ove reign arrangement. This sequence is part of the accurate and complete picture of God’s full salvation presented in Exodus. As we have pointed out again and again, Exodus is a book of pictures portraying God’ss alvation. As we consider these pictures, we need to worship God for His sovereignty. In His creation He made the necessary preparations. Then, at the proper time, He led His people into the place where the rock was waiting for them
二跟随主的引导
FOLLOWING THE LORD’S LEADING
6在十七章一节，我们读到以色列人遵著耶和华的吩咐往前行。他们不是照著自己的意见或选择而行。耶和华的吩咐无疑地是与云柱和火柱有关，百姓在他们的行程中受其引导。柱子表征主自己，一路上率领且引导百姓。神无需告诉百姓何时起行或往那里去。他们只需要跟随柱子。一根高大的柱子日夜立在天地之间。日间柱子形状像云，夜间形状如火。十三章二十二节告诉我们：耶和华使『日间云柱，夜间火柱，总不离开百姓的面前。』根据民数记九章十七和十八节：『云彩几时从帐幕收上去，以色列人就几时起行，云彩在那里停住，以色列人就在那里安营。以色列人遵耶和华的吩咐起行，也遵耶和华的吩咐安营。』这说出耶和华的吩咐与云柱和火柱有关。不论白天或是晚上，柱子几时移动，以色列人就几时起行。如此，藉著柱子，神默默地吩咐百姓他们的行程。
6In 17:1 we read that the children of Israel journeyed according to the commandment of the Lord. They did not travel according to their own opinion or choice. The commandment of the Lord was no doubt related to the pillar of cloud and the pillar of fire, by which the people were led in their journeys. The pillar signifies the Lord Himself, who took the lead and guided the people on their way. There was no need for God to tell the people when to move or where to go. They simply had to follow the pillar. Day and night, a tall pillar stood between heaven and earth. By day the pillar had the appearance of a cloud; by night it had the appearance of fire. In 13:22 we are told that the Lord “took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.” According to Numbers 9:17 and 18, “when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of Jehovah the children of Israel journeyed, and at the commandment of Jehovah they pitched” (Heb.). This indicates that the commandment of the Lord is related to the pillar of cloud and the pillar of fire. Whenever the pillar moved, either by day or by night, the children of Israel journeyed. Thus, through the pillar God silently commanded the people concerning their travels.
7离开了他们初次吃吗哪的地方，以色列人只跟随主的引导。他们没有照著他们的喜好而行动，他们也不知道要往那里去。他们只是跟随柱子引导他们到一处干旱之地，那里没有水的供应，但有一块巨大的磐石。神的百姓在这个地方要经历祂的救恩。
7In leaving the place where they first ate manna, the children of Israel simply followed the Lord’s leading. They did not move according to their preference, and they did not know where they were going. They just followed the pillar as it led them to a dry place, a place where there was no supply of water, but where there was a huge rock. Here in this place God’sp eople were to experience His salvation
三七种特出的经历
SEVEN OUTSTANDING EXPERIENCES
8以色列人在埃及时，曾看见神的权能显在各种灾害上。因著神的干预，这些灾害神奇地临到埃及人身上。不但如此，又因著经历了逾越节和出埃及，他们就脱离法老的暴虐。他们既出了埃及，也过了红海，十四章二十二节说，『以色列人下海中走干地，水在他们的左右作了墙垣。』以后到了玛拉，神的百姓还经历苦水变甜。玛拉之后到了以琳，他们经历了七十棵棕树的生长和十二股水泉的涌流。到了十六章他们又享受了主供应的吗哪。在短短的期间，以色列人有七种特出的经历：在埃及的灾害、逾越节、出埃及、过红海、苦水变甜、七十棵棕树和十二股水泉，以及属天的吗哪。倘若我们来看我们属灵的历史，将会发觉我们也有这些基本的经历。
8When the children of Israel were in Egypt, they saw God’s almighty power displayed in the plagues brought upon the Egyptians miraculously by divine intervention. Furthermore, they experienced the Passover and the exodus, through which they were delivered from Pharaoh’s tyranny. Having made their exodus from Egypt, they crossed the Red Sea. In the words of 14:22, “the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left.” Then, at Marah, God’sp eople experienced the changing of the bitter water into sweet water. Passing on from Marah to Elim, they experienced the seventy palm trees growing and the twelve springs of water flowing. After this, in chapter sixteen, they partook of manna as the Lord’spr o vision. In a short period of time, the children of Israel had seven outstanding experiences: the plagues in Egypt, the Passover, the exodus, the crossing of the Red Sea, the changing of bitter water into sweet, the seventy palm trees and the twelve springs, and the heavenly manna. If we consider our spiritual history, we shall realize that we also have had these basic experiences
四我们需要活水
OUR NEED FOR LIVING WATER
9在第七种经历，就是在属天吗哪的经历以后，云柱领以色列人进到一个地方，在那里他们还要有另一种经历─活水的经历。这表示即使我们经历基督作吗哪以后，我们还需要经历祂作活水。在属灵生命和肉身生命中，我们需要吃也需要喝。我们不喝水就无法生存。干渴甚至比饥饿更严重，人因干渴而死比因饥饿而死还快。当我们吃食物时，我们还需要喝一些东西。在一天中的其它时候，我们也需要喝。尽管我们需要吃与喝，但喝比吃更需要。因此在某种意义上，从被击打的磐石流出的活水比吗哪更重要。
9After the seventh experience, the experience of the heavenly manna, the pillar led the children of Israel into a place where they would have still another experience — the experience of the living water. This indicates that even after we have experienced Christ as our manna, we still need to experience Him as our living water. In both spiritual life and physical life we need to drink as well as eat. We cannot live without drinking. Thirst is even more serious than hunger, for a person will die of thirst sooner than of hunger. As we eat our food, we need something to drink. We also need to drink at other times during the day. Although we need to eat and to drink, drinking is more necessary than eating. Hence, in a sense, the living water flowing from the smitten rock is more crucial than manna.
10为了正常的消化也需要喝。倘若我们只吃固体的食物，而不喝任何流质的东西，我们的胃就消化不了我们的食物。为了食物的消化和吸收，水是不可少的。不信的人对福音的传讲有回应并敞开接受主的时候，同样的原则也可以适用。倘若他们接受福音的话而没有经历那灵，他们就不能消化这话。接受话以后，他们需要经历那灵，帮助消化这话。
10Drinking is also necessary for proper digestion. If we eat solid food without ever drinking any fluid, our stomach will not be able to digest our food. For the digestion and assimilation of food, water is necessary. The same principle applies when unbelievers respond to the preaching of the gospel and open to receive the Lord. If they take in the word of the gospel without experiencing the Spirit, they will not be able to digest the word. After receiving the word, they need to experience the Spirit to help in the digestion of the word
11五被神律法的权柄所击打吗哪和流自磐石的水中间重要的不同乃是：吗哪不像活水那样明确地呈现出基督之死的图画。然而这不是说，吗哪的经历没有说出基督的死。十六章告诉我们吗哪要推和捣。推和捣描绘出基督的死。为了成为我们的食物，基督必须受死。但基督受死的这幅图画，不像磐石被击打为要释放活水的水流那幅图画那样清楚。磐石被击打乃是基督钉十字架的清楚、完整和完全的图画。尽管磨芫荽子相当容易，但击打磐石使它裂开却很困难。用臼捣吗哪是一回事，但使一块巨大的磐石裂开就完全是另一回事。耶和华吩咐摩西用杖『击打磐石，从磐石里必有水流出来，使百姓可以喝。』（十七6。）我们需要留意磐石被摩西的杖所击打的这个事实。在豫表上，摩西表征律法，而杖代表律法的能力和权柄。磐石当然豫表基督。磐石被杖击打表征基督被神律法的权柄所击打。在神眼中，主耶稣不是被犹太人治死，乃是被神的律法治死。在祂钉十字架的前三个小时，基督在人的手下受苦。但在后三个小时，基督因著被神律法的权能击打而受苦。
11SMITTEN BY THE AUTHORITY OF GOD’S LAW An important difference between manna and the water from the rock is that the manna does not present as clear a picture of the death of Christ as does the water. This does not mean, however, that Christ’s death is not indicated in the experience of manna. In chapter sixteen we are told that the manna was ground and beaten. Grinding and beating portray the death of Christ. In order to be our food, Christ had to suffer death. But this picture of Christ’s death is not as clear as that of the smiting of the rock to release the flow of the living water. The smiting of the rock is a clear, complete, and full picture of Christ’s crucifixion. Although it is rather easy to grind coriander seed, it is difficult to smite a rock so that it splits open. It is one thing to beat manna with a mortar, but it is quite another thing to cause a huge rock to be cleft. The Lord told Moses to use his rod to “smite the rock, and there shall come water out of it, that the people may drink” (17:6). We need to pay careful attention to the fact that the rock was smitten by the rod of Moses. In typology, Moses signifies the law, and the rod represents the power and authority of the law. The rock, of course, typifies Christ. The smiting of the rock by the rod signifies that Christ was smitten by the authority of God’s law. In the eyes of God, the Lord Jesus was put to death, not by the Jews, but by the law of God. During the first three hours of His crucifixion, Christ suffered under the hand of man. But during the last three hours, Christ suffered because He was smitten by the power of God’s law
六磐石与那灵
THE ROCK AND THE SPIRIT
12圣经许多地方告诉我们神是我们的磐石。申命记三十二章十八节说到神是生我们的磐石。这说出作为磐石，神是我们的父。这磐石是生产的磐石，满了生命。在撒母耳记下二十二章四十七节和诗篇九十五篇一节我们看见，神是拯救我们的磐石。再者，这磐石是我们的力量(诗六二7）和我们的投靠（诗九四。）这磐石是我们的藏身之处、保护、荫庇和防卫。以赛亚书三十二章二节说到主像『大磐石的影子在疲乏之地。』我们疲乏的时候，可以安歇在这磐石所投射的影子之下而得著复苏。这磐石在干旱之地等候神的百姓，它已受了击打，使百姓有活水可喝。从被击打的磐石流出的水豫表那灵。约翰福音七章三十七和三十八节说：『节期的末日，就是最大之日，耶稣站著高声说，人若渴了，可以到我这里来喝。信我的人，就如经上所说，从他腹中要流出活水的江河来。』这话是在住棚节的末日说的。约翰七章三十九节继续说：『耶稣这话是指著信他之人，要受那灵说的。』这很清楚地指明涌流的水表征那灵。
12In many places the Bible tells us that God is our rock. Deuteronomy 32:18 refers to God as the rock who begot us. This indicates that as our rock God is our Father. This rock is a begetting rock, full of life. In 2 Samuel 22:47 and Psalm 95:1 we see that God is the rock of our salvation. Furthermore, this rock is our strength (Psa. 62:7) and our refuge (Psa. 94:22). This rock is our hiding place, protection, covering, and safeguard. Isaiah 3 2:2 speaks of 22 the Lord as “the shadow of a great rock in a weary land.” When we are weary, we can rest under the shadow cast by this rock and be refreshed. This rock, which was waiting in a dry place for God’s people, has been smitten so the people may have living water to drink. The water flowing out of the smitten rock typifies the Spirit. John 7:37 and 38 say, “Now on the last day, the great day of the feast, Jesus stood and cried out, saying, If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” This word was uttered on the last day of the feast of tabernacles. John 7:39 goes on to say, “But this He said concerning the Spirit, whom those who believed in Him were about to receive.” This indicates clearly that the flowing water signifies the Spirit.
13许多年前我读到一篇文章说，古时在耶路撒冷，以色列人庆祝住棚节时，他们立起一块磐石。根据这篇文章，水在磐石上涌流，作为一种题醒，犹太人的祖先曾在旷野飘流，并且喝过从被击打的磐石流出的水。在磐石附近也有帐棚，显示先祖们住在帐棚里，并在旷野飘流，但有被击打的磐石与活水来解他们的干渴。当主耶稣站著呼召口渴的人到祂这里来喝，这一幅图画乃是实际的背景。另一处说到流出的水是在约翰十九章三十四节。这里告诉我们，主死在十字架上以后，『有一个兵拿枪扎祂的肋旁，随即有血和水流出来。』这就是从被击打的磐石流出水来所豫表的。
13Many years ago I read an article which said that in Jerusalem in ancient times, when the Israelites celebrated the feast of tabernacles, they set up a rock. According to this article, over the rock waters were flowing as a reminder that the forefathers of the Jews had wandered in the wilderness and had drunk of the waters which flowed out of the smitten rock. Near the rock there also may have been tents showing that the forefathers lived in tents and wandered in the wilderness, but had the smitten rock with the living water to quench their thirst. Such a picture may have literally been in the background when the Lord Jesus stood up to call the thirsty ones to come to Him and drink. Another reference to flowing water is in John 19:34. Here we are told that after the Lord had died on the cross, “one of the soldiers pierced His side with a spear, and immediately there came out blood and water.” This was prefigured by the water flowing out of the smitten rock
七那磐石随著神的百姓
THE ROCK FOLLOWING GOD’SP EOPLE
141保罗在林前十章四节说到从被击打的磐石流出的水，他说以色列人『都喝了一样的灵水；所喝的是出于随著他们的灵磐石，那磐石就是基督。』保罗大胆地告诉我们，那磐石在经过旷野的行程中随著神的百姓。每当以色列人起行，那磐石必定与他们同去。
14Paul speaks of the water from the smitten rock in Corinthians 10:4, where he says that the children of Israel “all drank the same spiritual drink; for they drank of a spiritual rock which followed them, and the rock was Christ.” Paul boldly tells us that the rock followed God’s people in their journey through the wilderness. Whenever the children of Israel journeyed, the rock went with them.
15我花了许多时间寻找保罗有何依据说那磐石随著以色列人经过旷野。我所能找著的是在出埃及记十七章和民数记二十章的暗示。在出埃及记十七章，那磐石在汛的旷野向南的一个地方。但在民数记二十章，那磐石在寻的旷野向北的加低斯。因为两处都有争闹，同一个名称─米利巴─就被用于两种场合中。在南方被击打的磐石最终在北方和以色列人20一同出现。再者，民数记二十章的记载所描述的事件大约比出埃及记十七章所记载的晚发生三十年。基于这些事实，保罗能说那磐石随著以色列人。我们需要相信保罗在林前十章四节的话，否则就是缺乏信心。不要迷信科学，我们应当相信圣经的话。科学的观念会改变，因它们完全没有神圣的启示；但神的话永不改变。1根据保罗在林前十章四节的话，那磐石从何烈山到加低斯一路随著以色列人。
15I have spent a good deal of time to find out what ground Paul had to say that the rock went with the children of Israel through the wilderness. All I have been able to find is a hint in Exodus 17 and Numbers 20. In Exodus 17 the rock was in one place, toward the south, in the wilderness of Sin. But in Numbers 20 the rock was in Kadesh, toward the north, in the wilderness of Zin. Because there was quarreling at both places, the same name — Meribah — was used on both occasions. The rock that was smitten in the south eventually appeared with the children of Israel in the north. Furthermore, the record in Numbers describes an incident that took place approximately thirty - eight years later than what is recorded in Exodus 17. With these facts as his basis, Paul could say that the rock followed the children of Israel. We need to believe Paul’sword in 1 Corinthians 10:4. Otherwise, we are short of faith. Instead of placing so much trust in science, we should trust the word of the Bible. The concepts of science may change, for they are altogether devoid of divine revelation, but God’sword never changes. According to Paul’s word in Corinthians 10:4, the rock followed the children of Israel all the way from Horeb to Kadesh.
八正确的领会
A PROPER UNDERSTANDING
16我们已指出这磐石是生产的磐石，它也是我们的拯救、投靠、力量、安息和舒畅。这磐石实在是我们的一切。藉著道成肉身，基督来到地上作磐石。在所命定之地─加略，祂被钉十字架，受了神的律法及其能力和权柄所击打。祂的肋旁被裂开，并且流出活水来。这活水就是那灵，是三而一神的终极流出。
16We have pointed out that this rock is a begetting rock and that it is also our salvation, refuge, strength, rest, and refreshment. This rock is truly everything to us. Through incarnation, Christ came to earth as the rock. At Calvary, the appointed place, He was crucified, smitten by God’s law with its power and authority. His side was cleft, and living water flowed forth. This living water is the Spirit, the ultimate issue of the Triune God
17这不是我们对十七章一至六节的解释；它乃是圣经本身所作的解释。当我们把许多经节像拼图玩具的片断摆在一起时，我们就看见一幅图画，显示磐石被摩西的杖所击打的意义。这幅图画启示出基督乃是生我们的磐石。祂是我们救恩、投靠、力量和安息的磐石。既受了神公义律法的能力所击打，祂就被裂开，并流出活水来给我们喝。活水就是那灵作为三一神终极的流出。这水解我们的干渴，完全满足我们。这就是对十七章一至六节所描绘之图画的正确领会。
17This is not our interpretation of 17:1-6; it is the interpretation presented by the Bible itself. When we put together various verses like pieces of a jigsaw puzzle, we see a picture showing the significance of the smiting of the rock by the rod of Moses. This picture reveals that Christ is the rock who begets us. He is the rock of our salvation, refuge, strength, and rest. Having been smitten by the power of God’s righteous law, He was cleft, and living water came forth for us to drink. The living water is the Spirit as the ultimate issue of the Triune God. This water quenches our thirst and fully satisfies our being. This is the proper understanding of the picture portrayed in 17:1-6.