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出埃及记生命读经 · 第41篇

从被击打的磐石流出的活水 （二）

The Living Water Out Of The Smitten Rock (2)
1读经：出埃及记17:1-7；民数记；哥林多前书10:1-4。
1Scripture Reading: Exo. 17:1-7; Num. 20:1-13; 1 Cor. 10:1-4 20:1-13
一以色列人试探神
THE CHILDREN OF ISRAEL TEMPTING GOD
2当以色列人来到一处无水之地，他们与摩西争闹，并且试探神。（十七～2，民二十2～3。）他们见过神奇妙的作为，但他们不认识神的法则。（诗一○三7。）
2When the children of Israel came into a region where there was no water, they quarreled with Moses and tempted God (17:1-2; Num. 20:2-3). They had seen1 God’s miraculous acts, but they did not know God’sways (Psa. 103:7).
3假若那时候你在以色列人当中，你定规看见了神施行奇妙的能力降灾在埃及人身上。此外，你也经历过逾越节和奇妙的出埃及。然后你过红海如行干地。接著你还尝过由苦变为甜的水，并在以琳享受十二股水泉和七十棵棕树。就在最近，你开始享受神所奇妙供给的属天吗哪。如今你因著跟随云柱的引导，来到旷野一处无水之地。倘若你的光景是这样，那你怎么办？你会抱怨，会与摩西争论么？当我们来到这样的环境中，我们以为我们会感谢主。然而，我们若真能感谢主，我们就是最属灵的圣徒了。倘若我们在这样的光景中，我们定规会向主发怨言。我们也许甚么都忘了，甚至连祷告也忘了，而埋怨起我们的环境来。我们也许和以色列人一样，会对领头的人说：『你为甚么将我们从埃及领出来，使我们和我们的儿女并牲畜，都渴死呢？』（十七3。）我不信我们中间有谁会赞美主，或是会向祂献上感谢。反之，我们会责备领头的人，并且批评他们。
3Suppose that you had been among the children of Israel at that time. You would have seen God’s miraculous power exercised in sending the plagues on the Egyptians. Furthermore, you would have experienced the Passover and a marvelous exodus from Egypt. Then you would have passed through the Red Sea as if you were walking on dry land. Following that, you would have tasted water which had been changed from bitter into sweet, and you would have enjoyed the twelve springs and the seventy palms at Elim. Just recently, you would have begun to partake of the heavenly manna miraculously provided by God. Now by following the leading of the pillar, you come to a place in the wilderness where there is no water. If this were your situation, what would you do? Would you complain and contend with Moses? When we come into such circumstances, we may think that we would thank the Lord. However, if we could actually do this, we would be the most spiritual of saints. If we were in such a situation, we would surely complain to the Lord. We would probably forget everything, including prayer, and complain about our situation. Like the children of Israel, we might say to the leading ones, “Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?” (17:3). I do not believe that any of us would praise the Lord or offer thanks to Him. Instead, we would blame the leading ones and find fault with them
4十七章二节告诉我们：『百姓…与摩西争闹，说，给我们水喝罢。』以色列人与摩西争闹并试探耶和华的时候，云柱在他们中间，立在天地之间。但是百姓就在这柱子的面前，向摩西发怨言。摩西回答百姓说：『你们为甚么与我争闹？为甚么试探耶和华呢？』（2。）百姓似乎忘了云柱与他们同在。
4In 17:2 we are told that “the people quarreled with Moses, and said, Give us water that we may drink.” While the children of Israel were quarreling with Moses and tempting the Lord, in their midst was the pillar, standing between earth and heaven. But in the very presence of this pillar, the people complained to Moses. Reacting to the people, Moses said, “Why quarrel with me? wherefore do ye tempt Jehovah?” (v. 2, Heb.). The people seemed to forget that the pillar was with them.
5我们也许认为自己比以色列人要好，在这样的环境中，绝不会争闹、埋怨或是试探主。我们要晓得，对以色列人来说，云柱是在他们外面。但今天对我们来说，云柱是在我们里面。常常在我们埋怨为甚么进入某种环境或是某种光景的时候，里面有深的感觉，是那位住在我们里面的主把我们带进这种景况中。我们很多人能作见证，许多时候我们正在发怨言时，我们感觉到主的同在在我们里面。有时候我们埋怨教会的长老或是指责他们作了某事时，我们就有这样的经历。当我们批评长老时，我们就感觉到里面的云柱。故此，我们不该认为十七章一至六节是单单描述以色列人的。这段话也是今天我们的一幅图画。倘若以色列人认识神的法则，他们就不会与摩西争闹，也不会试探耶和华。反之，他们会晓得从埃及蒙拯救不是由他们发起的，也不是他们完成的。它完全是神的作为，是神起始来完成的。神差遣摩西到百姓那里去告诉他们，祂要作一切必须的事，好领他们从埃及出来并进入旷野，在那里他们要事奉耶和华。那么百姓就会记得他们在埃及见过神大能的作为。这该使他们确信神会应付他们一切的需要。他们也会了解，他们处在目前的景况中，不是自己的拣选，而是主的引导。是主带领他们到那里，并且与他们同在，正如立在天地之间的云柱所表明的。因此，无需忧虑水的供应。神定规不会听凭他们渴死。祂会供给他们所需要的水。所以，他们应该能安心。
5We may consider ourselves superior to the children of Israel and think that in such a situation we would never quarrel, complain, or tempt the Lord. We need to realize that for the children of Israel the pillar was outside of them. But for us today, the pillar is within us. Often when we complain about why we have come into a certain environment or circumstance, we have the sense deep within that the Lord who indwells us has brought us into this situation. Many of us can testify that a number of times when we have been complaining, we have sensed the Lord’s presence within us. Sometimes we have had this kind of experience when we were complaining about the elders of the church or accusing them regarding something they had done. While we were criticizing the elders, we became conscious of the pillar within. Therefore, we should not think that 17:1-6 describes only the children of Israel. This portion of the Word is also a picture of us today. If the children of Israel had known the ways of God, they would not have quarreled with Moses or tested the Lord. Rather, they would have realized that their deliverance from Egypt was not initiated or carried out by them. It was wholly God’s doing, carried out on His initiative. God sent Moses to the people to tell them that He would do everything necessary to bring them out of Egypt and into the wilderness where they would serve the Lord. The people would then have remembered that in Egypt they had seen God’s mighty acts. This should have given them the assurance that God would meet all their needs. They would also have understood that they were not in the present situation by their own choice, but by the Lord’s leading. The Lord led them there, and He was present with them, as indicated by the pillar which stood between heaven and earth. Hence, there was no need to worry about the supply of water. God certainly would not allow them to die of thirst. He would provide the water they needed. Therefore, they could be at peace.
6倘若以色列人是那么属灵的话，他们就不光会感谢主，更会唱歌跳舞赞美祂。他们能用信心宣告说：『我们的神带我们到这里。祂有祂的计画，祂会供应我们生活所需要的一切。』尽管这该是神百姓的态度，但他们实际的态度却完全不同。他们似乎忘了神为他们所作的一切。不仅如此，他们甚至不管在云柱中主的同在。他们与摩西争闹，并问说耶和华到底在不在他们中间。
6If the children of Israel had been that spiritual, they would not only have offered thanks to the Lord; they would have praised Him with singing and dancing. They could have declared with confidence, “Our God has brought us here. He has His plan, and He will provide us with whatever we need for our living.” Although this should have been the attitude of God’sp eople, their actual attitude was altogether different. It seems as if they forgot everything God had done for them. Moreover, they even ignored the Lord’s presence in the pillar. They quarreled with Moses and questioned whether or not the Lord was among them.
7为了我们不受嘲笑以色列人或是批评他们的试探，我们需要晓得今天我们的光景也是一样。在十七章一至六节有一幅我们自己的照片。在道理和教训上，我们也许清楚并有知识；但到了实际的情形里，我们甚么都忘了。对我们来说，甚至好像都没有神了，因为我们会问神到底在不在我们中间。这时，我们就没有认识主在我们里面。
7Lest we be tempted to laugh at the children of Israel or criticize them, we need to realize that our situation today is the same. In 17:1-6 we have a photograph of ourselves. In doctrine and in teaching we may be clear and knowledgeable. But when we are in the actual situation, we forget everything we know. It may even seem to us that there is no God, for we may question whether God is among us or not. At such a time, we may fail to realize that the Lord is within us
二玛撒与米利巴
MASSAH AND MERIBAH
8十七章七节告诉我们，那地方起名叫玛撒和米利巴，因以色列人争闹，又因他们试探耶和华。这地方原初的名称，也许是本地的名称，叫作利非订。玛撒的意思是被试炼、试验、试探并被察验。米利巴的意思是争闹或争斗。玛撒是一个试验的地方。有三方面牵连在玛撒的试验中：摩西、以色列人和神。以色列人试探神，而神一方面试验摩西，另一方面试验以色列人。因此，在玛撒三方面都在试验中。诗篇八十一篇七节证实神在玛撒和米利巴试验以色列人，因为它说神『在米利巴水那里』试验百姓。在米利巴惟一通过试验的是神。摩西和以色列人都失败了。虽然摩西和以色列人在这次试验中失败了，但神却没有定罪他们。
8In 17:7 we are told that the name of the place was called Massah and Meribah because of the quarreling of the children of Israel and because they tempted the Lord. The original name of this place, perhaps the native name, was Rephidim. Massah means tried, tested, tempted, proved. Meribah means quarreling or strife. Massah was a place of testing. Three parties were involved in the test at Massah: Moses, the children of Israel, and God. Israel tested God, and God tested Moses on the one hand and the children of Israel on the other. Hence, at Massah all three parties were put to the test. Psalm 81:7 confirms the fact that God put Israel to the test at Massah and Meribah, for it says God proved the people “at the waters of Meribah.” The only one who passed the test at Massah was God. Moses and the children of Israel failed. Although Moses and the children of Israel failed this test, God did not condemn them
9神试验百姓，特意藉著云柱引导他们到一个干旱的地方。把百姓引到无水之地以后，神有一段时间静默不语，也不作甚么。倘若祂立刻供应活水，百姓就不会被暴露。神为了要暴露百姓，特意不作甚么来解他们的干渴。这就把他们摆在试验中。正如我们所指出的，因著他们与摩西争闹，并试探神，他们没有通过神的试验。但如果他们晓得神的法则，就能在玛撒通过试验。他们会说：『主带我们到这里来有一个目的，祂绝不会让我们倒下。反之，祂定规会应付我们的需要。让我们感谢祂，唱歌赞美祂，并在祂面前跳舞。』摩西也没有通过玛撒的试验。那时候摩西是一位年过八十的老人。因为他是一位长者，我们也许盼望他能忍耐。但在这种情况中，摩西无法忍耐。当以色列人与他争闹时，他立刻反问他们，为甚么与他争闹，并试探耶和华。摩西似乎说：『你们没有理由与我争闹。我没有作错甚么。你们岂不晓得把你们领到这地方来的并不是我？』摩西对百姓争闹的反应，表明在这种情况中他失败了。他和其余的以色列人一样，没有通过这项试验。
9God tested the people by purposely guiding them by the pillar to a dry place. After leading the people to a place without water, God was silent and did nothing for a period of time. If He had immediately provided living water, the people would not have been exposed. In order to expose the people, God deliberately refrained from acting to quench their thirst. This put them to the test. As we have pointed out, because they quarreled with Moses and tempted God, they failed God’ste st. If they had known God’sways, however, they would have passed the test at Massah. They would have said, “The Lord has brought us here with a purpose. He will never let us down. Rather, He will surely meet our need. Let us thank Him, sing praises to Him, and dance before Him.” Moses also failed the test at Massah. At that time Moses was an old man, more than eighty years of age. Because he was an elderly person, we might expect him to be patient. But in this situation Moses was not patient. When the children of Israel quarreled with him, he reacted immediately by asking why they were quarreling with him and tempting the Lord. It seems as if Moses was saying, “There is no reason for you to quarrel with me. I haven’t done anything wrong. Don’ty ou realize that I was not the one who led you to this place?” Moses’ reaction to the people’s quarreling indicates that in this situation he was defeated. Like the rest of the children of Israel, he did not pass the test.
10虽然摩西对百姓的埋怨有所反应，但在十七章他的反应没有太激烈。他对他们说完话后，就呼求耶和华说：『我向这百姓怎样行呢？他们几乎要拿石头打死我。』（4。）很难说摩西在这里是祷告还是控告。当他呼求耶和华的时候，他似乎是在控告百姓。倘若你是摩西，你认为你会有怎样的反应呢？在道理上，我们也许比摩西更有知识，但实际上我们并不比他好。按我们道理上的领会，我们知道摩西应当说：『主，为著你的信实我感谢你。我赞美并敬拜你带领我们来到这干旱的地方。主，即使这个地方没有水，我也仰望你，并相信你。你的供应必会及时来到。』然而，摩西没有这样祷告。一方面，他对以色列人有反应；另一方面，他控告他们要用石头打死他。这一切都显示出摩西在玛撒失败了。
10Although Moses reacted to the people’s complaint, in chapter seventeen he did not react too strongly. After speaking to them, he cried to the Lord, saying, “What shall I do unto this people? They be almost ready to stone me” (v. 4). It is difficult to tell whether Moses here is praying or making an accusation. As he was crying out to the Lord, he seems to be making an accusation against the people. If you had been Moses, how do you think you would have reacted? Doctrinally, we may be more knowledgeable than Moses was, but actually we are no better than he. According to our doctrinal understanding, we know that Moses should have said, “Lord, I thank You for Your faithfulness. I praise You and worship You for bringing us to this dry region. Lord, even though there is no water in this place, I look to You and believe in You. Your supply will come in time.” Moses, however, did not pray like this. On the one hand, he reacted to the children of Israel; on the other hand, he accused them of wanting to stone him. All this shows that at Massah Moses was a failure
三一个严重的失败
A SERIOUS FAILURE
11在出埃及记十七章，虽然主没有因著摩西和以色列人在玛撒的失败而定罪他们，但在民数记二十章，主的确因著他们在加低斯的失败而定罪他们。当百姓抱怨没有水时，摩西因著在玛撤撒学了功课，起初没有甚么反应。但他无法忍受这种光景，最后，他非常激烈地回答说：『你们这些背叛的人听我说，我为你们使水从这磐石中流出来么？（民二十10。）然后，摩西违背主的命令，要吩咐磐石，『摩西举手，用杖击打磐石两下。』（11。）摩西这样作违反了神的经营。结果，他被禁止带领以色列人进入美地。根据民数记二十章十二节，耶和华对摩西、亚伦说：『因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。』摩西和亚伦的姐姐米利暗如何死在加低斯，他们也照样死在旷野里。他们在带领百姓进入迦南地的事上没有分。
11Although the Lord did not condemn Moses and the children of Israel for their failures at Massah in Exodus 17, He did condemn them for their failures at Kadesh in Numbers 20. When the people complained again about the lack of water, Moses, having learned the lesson at Massah, did not react at first. But unable to tolerate the situation, he eventually reacted very strongly, saying, “Hear now, ye rebels; must we fetch you water out of this rock?” (Num. 20:10). Then, disobeying the Lord’s command to speak to the rock, “Moses lifted up his hand, and with his rod he smote the rock twice” (v. 11). In doing this Moses violated God’secon o my. As a result, he was forbidden to bring the children of Israel into the good land. According to Numbers 20:12, the Lord said to him and Aaron, “Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this assembly into the land which I have given them” (Heb.). Like their sister Miriam who died at Kadesh, Moses and Aaron were to die in the wilderness. They were to have no share in bringing the people into the land of Canaan.
12出埃及记十七章一至六节的事件发生于他们在旷野的初期，以色列人刚开始跟随主的时候。故此，尽管以色列人的举动非常可怜，连摩西自己也失败了，但神没有向他们发怒。事实上，祂完全豫备好要应付那种光景。就如我们指出的，神在祂创造的工作里，豫备了要被击打的磐石。而后神藉云柱领他们到这个地方。即使百姓与摩西争闹并试探神，耶和华也没有向他们动怒。三十八年以后，在加低斯的情况就大不相同了。这时候，大多数在十七章一至六节的人已经死了。这意思是说，那些在加低斯的人乃是新的一代，就是在旷野出生的人。在民数记二十章之前的几章中，有好多百姓被耶和华所击杀。民数记二十章一节甚至告诉我们米利暗也死了。她死后，在加低斯发生了没有水喝的争闹。百姓争闹的这件事约在他们飘流之年的末了发生。所以，主向他们大大发怒。不仅如此，主也严厉地对待摩西。在出埃及记十七章，摩西的失败只在于对以色列人的争闹有所反应。但在民数记二十章他不单对百姓的争闹有反应；他也破坏了神救赎的基本原则。磐石所豫表的基督，只该被击打一次。这就是民数记二十章八节，耶和华晓谕摩西要吩咐磐石，而不是击打磐石的原因。在出埃及记十七章，磐石已经受了击打。然而，摩西因著二度击打磐石而失败了。历代以来，许多基督徒作了同样的事，实际上他们将基督重钉十字架。这样作是严重地违反神在祂的救赎和行政中的原则。这绝不仅仅是一件个人的事，它乃是关乎神行政的事。这便是神如此严厉地对待摩西的原因。
12The incident in Exodus 17:1-6 took place at the beginning of their time in the wilderness, when the children of Israel had just begun to follow the Lord. For this reason, although the children of Israel behaved very poorly and although Moses himself failed, God was not angry with them. Actually, He was fully prepared to meet the situation. As we pointed out, in His work of creation, He had prepared the rock which was to be smitten. Then by the pillar God led them to this very place. Even though the people quarreled with Moses and tempted God, the Lord was not angry with them. Thirty-eight years later, at Kadesh, the situation was much different. By this time, most of those who were there in 17:1-6 had died. This means that those present at Kadesh were of the new generation, those who had been born in the wilderness. In the chapters prior to Numbers 20 a large number of people had been slain by the Lord. In Numbers 20:1 we are even told of the death of Miriam. After her death the quarreling broke out in Kadesh concerning the lack of water. This instance of the people’s quarreling was toward the end of their years of wandering. Therefore, the Lord was very angry with them. Furthermore, the Lord was strict in dealing with Moses. In Exodus 17 Moses’ failure consisted only in reacting to the quarreling of the children of Israel. But in Numbers 20 he not only reacted to the people’s quarreling; he also broke the basic principle of God’s redemption. Christ, typified by the rock, should have been smitten just once. This was the reason in Numbers 20:8 the Lord charged Moses to speak to the rock, not to smite it. The rock had already been smitten in Exodus 17. Nevertheless, Moses failed by smiting the rock a second time. Christians throughout the centuries have done the same thing, in effect crucifying Christ again. To do this is a serious violation of God’spr i nciple in His redemption and administration. Far more than merely a personal matter, this was a matter relating to God’sad ministration. This was the reason God dealt with Moses so severely
13我们需要从摩西的失败学习留意我们的反应，我们不要摸著神的行政。我们发脾气的时候需要留意，免得发脾气破坏了神救赎和行政的基本原则。如此反应以致摸著神的行政是极其严肃的。
13We need to learn from this failure of Moses to be careful in our reactions that we do not touch God’sad ministration. When we lose our temper, we need to take heed lest we act in such a way as to break a basic principle of God’s redemption and administration. It is extremely serious to react in such a way as to touch God’sad ministration
四被干旱所暴露
EXPOSED BY DRYNESS
14我们已经看见，没有水对神和神的百姓都是一项试验。在我们的家庭生活或教会生活里，神常常许可我们来到干旱的阶段。在教会生活中更是如此。没有一个地方教会是一直涌流活水的。有时候在教会生活中我们到了玛拉，那里的水是苦的。还有时候我们到了以琳，那里有十二股水泉涌流著。然而，我们难得在以琳逗留很久。在神的引导之下，我们在教会生活里最终被带到玛撒，那里一点水也没有。在此我们被摆在试验中。我们有充分的水喝的时候，很容易行得合宜。弟兄们的举动都彬彬有礼，姊妹们也和蔼可亲。但在没有水喝的时候，我们可能变成喜欢争闹、难受管理，甚至抛弃所有约束的人。婚姻生活的情形也是一样。当一切都顺适、都积极的时候，夫妻也许都很谦卑、仁慈和温柔。但是当我们在婚姻生活中被引到干旱之地时，我们的举动就产生一种激烈的改变。不再是仁慈和温柔，乃是发怨言和争闹。当人人都有充足的食物时，争吵就没有了。但在粮食缺乏的时候，连那些平常举动像淑女和绅士的人也会为它相争。照样，当饮水供应充足时，我们可能很有礼貌让别人先喝。但是当我们因著缺水而口渴不满足时，我们就会为自己力争并奋斗。这样，在教会生活和家庭生活中，我们就被暴露了出来。事实上，主领我们进入干旱的阶段，特别为著要来暴露我们。在这样的光景中，主试验我们，我们也试验主。祂试验我们，要看我们会有甚么反应。我们会祷告、赞美并感谢主呢，还是会发怨言并埋怨？不但如此，主百姓中间的带领人也被干旱所试验，正如摩西和亚伦一样。他们被神和神的百姓所试验。然而，在受试验的各方面中，神是惟一始终通过试验的那一位。难得有神的仆人或百姓中间的带领人通得过神的试验。全体的百姓中通过试验的更是少之又少了。
14We have seen that the shortage of water is a test both to God and to God’sp eople. In our family life or church life God often allows us to come to a stage of dryness. This is especially true in the church life. There is not one local church which is always flowing with living water. Sometimes in the church life we come to Marah, where the waters are bitter. On other occasions we come to Elim, where there are twelve springs of water flowing. However, we seldom stay at Elim very long. Under God’s leading, we in the church are eventually brought to Massah, where there is no water at all. Here we are put to the test. When there is plenty of water to drink, it is easy for us to behave ourselves in the proper way. The brothers all act like gentlemen, and the sisters are pleasant and nice. But when there is nothing to drink, we may become quarrelsome and unruly, perhaps even casting off all restraint. The situation is the same in married life. When everything is pleasant and positive, the husband and wife may be humble, kind, and gentle. But when we are led to a dry place in our married life, our behavior undergoes a drastic change. Instead of kindness and gentleness, there is murmuring and quarreling. When there is enough food for everyone, there is no fighting. But when there is a shortage of food, even those who ordinarily behave like ladies and gentlemen will fight for it. Likewise, when there is an adequate supply of water to drink, we can be polite and allow others to drink first. But when we are thirsty and dissatisfied because of the shortage of water, we shall fight and strive for ourselves. In this way, in the church life and in the family life, we are exposed. Actually, the Lord brings us into a dry stage specifically for the purpose of exposing us. In such a situation the Lord tests us, and we test Him. He tests us to see how we shall react. Will we pray, praise, and thank the Lord, or will we murmur and complain? Furthermore, the leading ones among the Lord’s people are also tested by dryness, just as Moses and Aaron were. They are tested both by God and by God’sp eople. However, among all the parties tested, God is the only One who always passes the test. Rarely do the servants of God or the leading ones among the people pass God’ste st. Even more rarely do the people as a whole pass the test.
五争闹的水
THE WATERS OF STRIFE
15以西结四十七章十九节和四十八章二十八节两处都题到『加低斯争闹的水』。在这两处经节里，『争闹』的希伯来字都是米利巴，就是在民数记二十章十三节给水所起的名。从被击打的磐石流出来的水应当是平安的水。但因著我们的失败，它成了米利巴的水，争闹、争斗、争吵的水。虽然神是信实的、是怜悯的，但我们却是有罪的、不忠的。为这缘故，应该是平安的水反叫作争闹的水。根据我们的意见，神不该供应活水给那些有罪恶、不忠的人。然而，神没有扣留水的供应。反之，神用律法击打祂的基督，使活水能流出来解我们的干渴。这启示出神的信实和怜悯。
15Ezekiel 47:19 and 48:28 both speak of “the waters of strife in Kadesh.” In each case the Hebrew word for “strife” is Meribah, the name given to the waters in Numbers 20:13. The water which flows from the smitten rock should be the water of peace. But because of our failure, it becomes the water of Meribah, the water of strife, contention, quarreling. Although God is faithful and merciful, we are sinful and faithless. For this reason, the water which should be the water of peace is called the water of striving. According to our opinion, God should not supply living water to those who are sinful and unfaithful. However, God did not withhold the supply of water. Rather, He used the law to smite His Christ so that living water could flow forth to quench our thirst. This reveals God’s faithfulness and mercy
16在出埃及记十七章，从被击打的磐石流出的活水这幅图画，暴露了神百姓的罪恶和不忠，以及祂仆人的缺欠。我们服事主的人在神的百姓中间必须领头承认我们的缺欠。当试验来到，我们的反应常是消极的。我们就是通不过神和祂百姓所加给我们的试验。虽然神是信实的、是怜悯的，但我们是有罪的，正如以色列人一样。尽管他们蒙了救赎，但在玛撒他们的举动还是像罪人一般。基督为我们受了击打，使活水能从祂流出来，解除犯罪百姓的干渴。在这幅图画中我们看见福音一个重要的方面。
16The picture in Exodus 17 of the living water out of the smitten rock exposes the sinfulness and unfaithfulness of God’sp eople and the shortage of His servants. We who serve the Lord must take the lead among God’sp eople to confess our shortage. We often react in a negative way when tests come. We are simply not able to pass the tests placed upon us by God and His people. Although God is faithful and merciful, we are sinful, just as the children of Israel were. Although they had been redeemed, at Massah they still behaved like sinners. Christ was smitten for us so that the living water could flow out of Him to quench the thirst of sinful people. In this picture we see an important aspect of the gospel
17在出埃及记十七章，摩西过了八十岁，而在民数记二十章，他将近一百二十岁了。但他两次都不能通过试验。因著缺水所发生的争闹，把我们摆在一个非常艰难的试炼中。当主许可教会来到这样干旱的阶段时，连祂领头的仆人也不能通过试验。每当我们缺少基督作活水来解我们的干渴时，我们就自然而然地受到神的试验。由于缺水，今天的基督徒一次又一次地受到试验。因著这项缺乏，争斗、争闹、争吵和批评是很普通的事。
17In Exodus 17 Moses was more than eighty years of age, and in Numbers 20 he was nearly one hundred twenty years old. But neither time could he pass the test. The quarreling that breaks out because of the shortage of water puts us to a very difficult test. When the Lord allows the church to come into such a stage of dryness, not even His leading servants are able to pass the test. Whenever we are short of Christ as the living water to quench our thirst, we are automatically subject to God’s test. Due to the shortage of water, today’s Christians are subject to one test after another. Fighting, striving, quarreling, and criticizing are commonplace because of this shortage.
18为了叫我们学功课，有时候主把我们带到干旱之地。在这里我们有机会试验神，也被神所试验。祂的百姓都要受试验，尤其是祂的仆人更是要受到试验。但就如我们一再指出的，惟有神能通过试验。惟独祂是合格的。这说出缺少基督作活水来解渴的严重性。我们有祂应付这个需要是何等的重要！在以后的信息中我们将看见，要使活水从我们里面流出来，我们需要在受击打的事上与基督合一。祂已受了击打，我们也必须受击打。倘若我们在这件事上不与祂合一，我们里面的活水就无法流出来。我们都需要与被击打的基督合一，使活水能彀流出来。
18In order that we might learn a lesson, sometimes the Lord leads us into a dry land. Here we have the opportunity to test God and to be tested by Him. Both His people in general and His servants in particular are tested. But as we have pointed out repeatedly, only God is able to pass the test. He alone is qualified. This indicates the seriousness of being short of Christ as the living water to quench our thirst. How crucial it is for us to have Him to meet this need! In a later message we shall see that for living waters to flow out of us, we need to be one with Christ in being smitten. He has been smitten, and we need to be smitten also. If we are not identified with Him in this matter, there will be no way for the living water within us to flow out. We all need to be identified with the smitten Christ so that the living water may flow
六吃、喝与呼吸
EATING, DRINKING, AND BREATHING
19在圣经里说到灵水或生命的水，比说到灵食更多。读圣经的人相当容易对喝生命水有深刻的印象。甚至我们在宗派里的时候，也听见过喝活水的信息。但即使有，却很少听见有关吃灵食的信息。在主的话里，喝比吃更重要。
19In the Bible more is said about spiritual water, or the water of life, than about spiritual food. It is rather easy for readers of the Scriptures to be impressed with the drinking of the water of life. Even when we were in the denominations, we heard messages about drinking the living water. But very rarely, if ever, did we hear anything about eating spiritual food. In the Word drinking is more vital than eating
20根据圣经里的启示，吃在喝里，喝在呼吸里。有些基督徒看见喝的重要，但没有看见呼吸的需要。虽然我们有喝的道理，但是不呼吸，我们就没有实际的路来喝活水。如果我们要吃，就必须喝；如果我们要喝，就必须呼吸。倘若我们有出埃及记十六章而没有十七章，我们就光有吃，而没有喝。在实行上我们不能有一件而没有另一件，因为吃总是在喝里面。约翰福音的顺序说明这件事。在第六章约翰说到吃吗哪。然后在第七章他继续说到喝活水。约翰福音中吃与喝的顺序和出埃及记相同，出埃及记十六章有吗哪，而十七章有活水。
20According to the revelation in the Scriptures, the eating is in the drinking, and the drinking is in the breathing. Some Christians have seen the importance of drinking, but not the necessity of breathing. Although we may have the doctrine of drinking, without breathing we would have no practical way to drink living water. If we would eat, we need to drink; and if we would drink, we need to breathe. If we have Exodus 16 but not Exodus 17, we have the eating without the drinking. In practice we cannot have one without the other, for the eating is always in the drinking. The sequence in the Gospel of John indicates this. In chapter six John speaks of the eating of manna. Then in chapter seven he goes on to cover the drinking of the living water. The sequence of eating and drinking in John is the same as that in Exodus, where we have the manna in chapter sixteen and the water in chapter seventeen
21如果我们蒙主光照，我们会晓得喝比吃更需要。故此，在哥林多前书保罗强调喝过于吃。在林前十二章十三节他说，我们都得以饮于一位灵。如果我们不喝，我们就不能吃。喝包含了吃。这意思是说灵食包含在生命的水里面。因此，没有生命的水，我们就不能有任何属灵的食物。
21If we are enlightened by the Lord, we shall realize that we need drinking even more than eating. For this reason, in 1 Corinthians Paul emphasizes drinking more than eating. In 1 Corinthians 12:13 he says that we have all been made to drink of one Spirit. If we fail to drink, we shall not be able to eat. Drinking includes eating. This means that the spiritual food is included in the water of life. Hence, without the water of life, we cannot have any spiritual food.
22根据启示录二十二章一节和二节，生命树长在生命水的河中。这启示出那里有生命水的涌流，那里就有生命树的生长。水把树带给我们。水是源头，因为从神和羔羊的宝座流出来的是生命水，而不是生命树。河从宝座流出来以及树长在河中的事实，表明喝生命水比吃生命树更为重要。
22According to Revelation 22:1 and 2, the tree of life grows in the river of water of life. This reveals that wherever the water of life flows, there the tree of life grows. The water brings the tree to us. The water is the source, for it is the water of life, not the tree of life, which proceeds out of the throne of God and of the Lamb. The fact that the river flows from the throne and that the tree grows in the river indicates that drinking of the water of life is even more crucial than eating of the tree of life