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出埃及记生命读经 · 第46篇

战败亚玛力人

The Defeat of Amalek
1读经：出埃及记17:8-16；彼得前书2:11；申命记25:17-19；撒母耳记上15:2；罗马书7:24;8:34下；希伯来书7:25；加拉太
1
2书5:16-17；罗马书8:13；民数记24:20。
2Scripture Reading: Exo. 17:8-16; 1 Pet. 2:11; Deut. 25:17-19; 1 Sam. 15:2; Rom. 7:24; 8:34b; Heb. 7:25; Gal. 5:16-17; Rom. 8:13; Num. 24:20
3看见出埃及记是神完全救恩的一幅完整图画是很重要的。这件事实由十七章八至十六节所呈现出来的图画可以得著证实。在十六章有吗哪从天而降作为生命的供应，十七章有活水从裂开的磐石流出来解我们的干渴。然后在十七章八至十六节有和亚玛力人的争战。当然，这个顺序一点也不是巧合。它乃是照著神的计画。根据十六章和十七章的图画，我们接受了属天生命的供应以及裂开磐石流出的活水以后，我们就准备好要和亚玛力人争战。与亚玛力人的争战是以色列人的头一仗。他们在埃及没有争战。在红海边有神和法老之间的争战，但以色列人没有与法老的军兵作战。然而，在十七章我们看见以色列人与亚玛力人争战。许多圣经学者认识这场争战是描写肉体和灵之间的冲突。指明我们与主一同往前时，头一仗乃是肉体和灵之间的争战。以色列人的第一仗是打亚玛力人，这件事实指明，我们得救、受浸以后，所经历的头一个冲突是肉体和重生我们的那灵之间的争战。十四章到十七章有一幅图画，描绘出我们受浸之后所要经过的许多经历。这些经历包含玛拉和以琳的经历，吃属天的吗哪满足我们的饥饿，以及喝活水解我们的干渴。这些经历以后，我们就装备好了，豫备与肉体争战。我们对主的经历可以来证实。我们得救、受浸以后，就有玛拉和以琳的经历，然后我们吃吗哪、喝活水；只有到那个时候我们才发现肉体是何等拦阻我们跟随主。肉体是拦阻我们与主一同往前的仇敌。在这件事上，肉体比起世界来是更大的仇敌。
3It is important to see that the book of Exodus is a complete picture of God’s full salvation. This fact is confirmed by the picture presented in 17:8-16. In chapter sixteen we have the manna from heaven as the life supply, and in chapter seventeen, the living water flowing out of the cleft rock for the quenching of our thirst. Then in 17:8-16 we have the war against Amalek. To be sure, this sequence is not at all coincidental. On the contrary, it is according to God’s plan. According to the picture in chapters sixteen and seventeen, after we have received the heavenly life supply and the living water from the cleft rock, we are ready to fight against Amalek. The battle against Amalek was the first fight in which the children of Israel were engaged. When they were in Egypt, they did not fight. At the Red Sea there was war between God and Pharaoh, but the children of Israel themselves did not fight against Pharaoh’s army. However, in chapter seventeen we see the children of Israel engaged in a battle against Amalek. Many students of the Bible realize that this fight depicts the conflict between the flesh and the Spirit. This indicates that as we are going on with the Lord, the first fight is that between the flesh and the Spirit. The fact that the first fight in which the children of Israel were engaged was that against Amalek indicates that after we are saved and baptized, the first conflict we experience will be the warfare between the flesh and the Spirit who regenerated us. In chapters fourteen through seventeen we have a portrait of the many experiences through which we pass after baptism. These experiences include the experiences at Marah and Elim, the eating of the heavenly manna to satisfy our hunger, and the drinking of the living water to quench our thirst. After these experiences, we are equipped and made ready to fight against the flesh. This is confirmed by our experience with the Lord. After we were saved and baptized, we had the experiences at Marah and at Elim. Then we ate the manna and drank the living water. Only then did we discover how much the flesh frustrates us from following the Lord. The flesh is the enemy which hinders us from going on with the Lord. In this matter, the flesh is a greater enemy than the world is.
一 争战的维持
I. THE SUPPORT FOR FIGHTING
4倘若我们里面又饥又渴，就无法与肉体争战。为了争战，我们的饥饿必须先得饱足，我们的干渴必须先得解除。我们需要属天的食物、吗哪，以及磐石流出来的活水。这样，我们才有力量争战。吗哪与活水维持以色列人与亚玛力人争战。没有这样的维持，以色列人无法打这一仗。在我们属灵的经历中也是如此。倘若我们不是天天享受属天的吗哪，不是一直来饮活水，我们就会被肉体击败并征服。凡是不吃吗哪、不喝活水的基督徒都已经被肉体征服了。没有吗哪和活水，我们自然而然就会与肉体合一，并且照著肉体而行。只有在我们得著基督的供应，与基督合一，而且赐生命的灵解了我们的干渴时，我们才豫备好与肉体争战。
4If we are inwardly hungry and thirsty, we shall not be able to fight against the flesh. In order to fight, we must first have our hunger satisfied and our thirst quenched. We need manna, the heavenly food, and the water out of the rock, the living water. Only then shall we have the strength to fight. The manna and the living water supported the children of Israel in their fight against Amalek. Without this support, the children of Israel could not have engaged in this battle. It is the same in our spiritual experience. If we do not enjoy the heavenly manna daily and drink of the living water consistently, we shall be defeated by the flesh and subdued by it. Those Christians who do not partake of the manna and drink of the living water are already subdued by the flesh. Without the manna and the living water we are spontaneously one with the flesh and walk according to it. Only when we are supplied by Christ and with Christ and have our thirst quenched by the life-giving Spirit are we ready to fight against the flesh
5出埃及记十七章八节说：『那时亚玛力人来在利非订，和以色列人争战。』这节指明亚玛力人发动了对以色列人的争战。亚玛力人因著嫉妒而攻击他们。亚玛力人听见了以色列人中间所发生的事，他们很嫉妒。所以，亚玛力人出来与神的百姓争战。每当我们没有因基督得满足，又没有得著赐生命之灵的供应时，我们就被肉体所征服。但是我们一起来享受基督作吗哪，并喝赐生命的灵作活水，我们就立刻不再被肉体征服。当然，肉体的活动是撒但在肉体中所鼓动的。我们享受基督、喝活水，肉体就受不了。为这缘故，肉体要起来与我们争战，并企图征服我们。在我们开始享受基督作食物，并享受赐生命的灵作活水以前，我们一点不觉得肉体与我们交战。我们活在肉体里，凭肉体而活动，并照著肉体而行。我们所作的每件事都在肉体里。然而，我们一点不察觉肉体这么活跃，这么猖狂。我们是在撒但那条蛇邪恶权势之下无助的牺牲品。那条蛇能在我们里面且在我们身上作工，而我们对这事没有感觉。但有一天我们开始吃属天的食物并喝活水，我们就开始从撒但的手下起来，不肯再作牺牲品。这时，撒但便煽动肉体与我们争战。我们很多人都能作这样的见证。我们能作见证，在开始享受基督、喝活水以后，肉体便起来与我们争战。赞美主，当我们与肉体争战时，有属天的吗哪和活水来维持我们！
5Exodus 17:8 says, “Then came Amalek, and fought with Israel in Rephidim.” This verse indicates that Amalek took the initiative to fight against the children of Israel. Amalek attacked them because of envy. The Amalekites had heard what had happened to the children of Israel, and they were jealous. Therefore, Amalek came out to fight against God’sp eople. Whenever we are not satisfied with Christ and not supplied by the life-giving Spirit, we are subdued under the flesh. But whenever we rise up and enjoy Christ as our manna and drink of the life-giving Spirit as the living water, we are no longer subdued by the flesh. The activities of the flesh are, of course, instigated by Satan, who works through the flesh. The flesh cannot tolerate our enjoyment of Christ and our drinking of the living water. For this reason, the flesh rises up to fight against us and to attempt to subdue us. Before we began to enjoy Christ as our food and the life-giving Spirit as our living water, we did not have any consciousness that the flesh was fighting against us. At that time we were absolutely subdued under the flesh. We lived in the flesh, acted by the flesh, and walked according to the flesh. Everything we did was in the flesh. Nevertheless, we did not have any realization that the flesh was so active and prevailing. We were helpless victims under the evil power of the serpent, Satan. The serpent could work in us and upon us, and we had no consciousness of it. But one day we began to partake of the heavenly food and to drink of the living water. Then we began to rise up from under Satan’s hand and refused to be victims any longer. It is at such a time that Satan instigates the flesh to fight against us. Many of us can testify of this. We can testify that after we began to enjoy Christ and to drink of the living water, the flesh rose up to fight against us. Praise the Lord that we have the heavenly manna and the living water to support us as we fight against the flesh!
6一天又一天，我们因吗哪得供应，就是属天的基督作我们的分。主耶稣教我们祷告说：『我们日用的饮食，今日赐给我们。』我们需要天天这样祷告：『主，我们每天的一分基督，今日赐给我们。』我喜欢这样祷告。我常常说：『主，我感谢你赐下另一个新的一天，我求你赐给我今天这一分的恩典。』我们每天需要特别的一分恩典，就是基督作我们生命的供应。我们也需要那灵作为活水。我们有属天的基督，也有赐生命的灵。属天的基督是吗哪，满足我们的饥饿，而那灵是活水，解我们的干渴。你天天享受这吗哪和活水么？我能作见证，今天我享受了我这一分的基督，并且喝了许多活水。因此，我没有被肉体征服。我的饥饿满足了，我的干渴也解决了。因此，我有东西与众圣徒一同分享。从我里面能流出活水来解别人的干渴。即使我们有分基督作属天的吗哪，并饮于那灵作活水，亚玛力人仍在近处与我们争战。我们需要留意肉体─亚玛力人始终随著我们的事实。我们在晨更中享受主以后，也许在早餐时，立刻有事情发生，来激怒肉体。肉体嫉妒我们享受基督。因此，撒但挑动肉体与我们争战，要阻挠我们跟随主。亚玛力人攻击的惟一原因就是他们嫉妒神的百姓，他们不盼望看见一班百姓能这么发光，这么得胜。以色列人因著属天的吗哪而饱足，而且他们也喝了奇妙的活水。以保罗来说，流出活水的磐石一直随著他们。（林前十4。）。以色列人定规因著吗哪和活水而喜乐。倘若你在那里，你会不喜乐么？他们不需要为食物忧虑。他们天天有属天吗哪的供应。此外，他们还能喝从裂开磐石流出的活水。何等美丽的景象！然而，若是以色列人没有吗哪，也没有活水，在这样的情形下，百姓定规会彼此争闹，甚至彼此斗殴。这样的光景不会使仇敌嫉妒。但亚玛力人起了嫉妒是因听见一班百姓是发光、喜乐而得胜的。由嫉妒引起动机，他们就与以色列人争战，想要毁灭他们。
6Day by day we are supplied with manna, the heavenly Christ, as our portion. The Lord Jesus taught us to pray, “Give us this day our daily bread.” Each day we need to pray like this: “Lord, give us this day our daily portion of Christ.” I like to pray in this way. Often I say, “Lord, I thank You for another new day. I ask You to give me this day’sport i on of grace.” Every day we need a particular portion of grace, of Christ as our life supply. We also need the Spirit as the living water. We have both the heavenly Christ and the life-giving Spirit. The heavenly Christ is our manna to satisfy our hunger, and the Spirit is the living water to quench our thirst. Do you enjoy this manna and living water day by day? I can testify that today I have enjoyed my portion of Christ, and I have drunk a good deal of the living water. Therefore, I am not subdued by the flesh. My hunger has been satisfied, and my thirst has been quenched. Thus, I have something to share with the saints. Living water can flow out from my inner being to quench the thirst of others. Even though we partake of Christ as the heavenly manna and drink of the Spirit as the living water, Amalek is at hand to fight against us. We need to be mindful of the fact that Amalek, the flesh, is always with us. Immediately after we enjoy the Lord in morning watch, something may happen, perhaps at the breakfast table, to provoke the flesh. The flesh is envious of our enjoyment of Christ. Hence, Satan stirs up the flesh to fight against us in order to frustrate us from following the Lord. The only reason for Amalek’s attack was his envy of God’s people. He did not want to see that a people could be so radiant and victorious. The children of Israel had been satisfied by the heavenly manna, and they were drinking of the wonderful living water. In the words of Paul, the rock flowing with living water was following them (1 Cor. 10:4). The children of Israel must have been happy with the manna and the living water. Would you not have been happy had you been there? There was no need for them to worry about food. They had the daily supply of heavenly manna. Furthermore, they could drink of the water flowing from the cleft rock. What a beautiful scene! Suppose, however, that the children of Israel had neither manna nor living water. In such a case, the people would no doubt have quarreled with one another and even fought with one another. Such a situation would not have made the enemy jealous. But Amalek was provoked to jealousy by hearing of a people who were radiant, happy, and victorious. Motivated by envy, he fought against them with the intention of destroying them.
7圣经中非常注意肉体与灵之间的争战。这一仗不光记载在出埃及记十七章，也记在撒母耳记上十五章。圣经论到亚玛力人的话有许多。这个原因乃在于在基督徒经历的历史中，肉体占了很大的地位。倘若你要写一位信徒的传记，你必须相当注意肉体。在消极方面，基督徒的生活乃是肉体的历史和记载。我们在基督徒的生活中，天天都受肉体的搅扰；甚至你坐在教会的聚会中，你还记得一些不愉快的事、或是回想起别人怎么苦待你。你这些不愉快的思想是在肉体里。散会后，你会受到肉体厉害的攻击。亚玛力人会来与你争战。在消极方面，基督徒的生活主要是与肉体有关。肉体以许多不同的方式来攻击我们。
7Much attention is given in Scripture to the warfare between the flesh and the Spirit. This battle is recorded not only in Exodus 17, but also in 1 Samuel 15. The Bible has much to say about Amalek. The reason for this is that in the history of Christian experience, the flesh occupies much space. If you were to write a biography of any believer, you would have to devote considerable attention to the flesh. On the negative side, the Christian life is a history, a record, of the flesh. Daily in our Christian walk we are troubled by the flesh. Perhaps even as you sit in the church meetings you remember certain offenses or recall how others have mistreated you. Your thoughts concerning these offenses may be in the flesh. After the meeting, you may be strongly attacked by the flesh. Amalek may come to fight against you. On the negative side, the Christian life is mainly concerned with the flesh. In many different ways, the flesh rises up to attack us
二 亚玛力人
II. AMALEK
（一） 好战、毁坏、搅扰
A. Warlike, Destroying, Disturbing
8亚玛力人这个名字的意思是好战。肉体喜欢争战，绝不要维持和平。此外，肉体非常破坏人。最毁坏基督徒生活的就是肉体。肉体毁坏我们的婚姻生活、家庭生活和教会生活。它想要毁坏每一样积极的事物。想想看从你作基督徒以来，肉体的毁坏有多少。
8The name Amalek means warlike . The flesh enjoys fighting and never wants to keep the peace. Furthermore, the flesh is very destructive. The greatest destroyer of the Christian life is the flesh. The flesh destroys our married life, family life, and church life. It seeks to destroy everything positive. Consider how much the flesh has destroyed since you became a Christian
9肉体不仅好战、破坏人，更是非常搅扰人。如果你读罗马书第七章，你会看见肉体造成何等的困扰。根据那一章圣经，保罗受搅扰到一个地步，呼喊说：『我真是苦阿，谁能救我脱离这取死的身体呢？（24。）表面看来这个困扰是罪所造成，事实上它是肉体所引起的。肉体是何等的好战、破坏人并搅扰人！
9The flesh is not only warlike and destructive, but also extremely disturbing. If you read Romans 7, you will see what disturbance is caused by the flesh. According to that chapter, Paul was so disturbed that he even cried out, “Wretched man that I am! Who will deliver me from the body of this death?” (v. 24). Apparently this disturbance was caused by sin. Actually it was caused by the flesh. How warlike, destructive, and disturbing the flesh is!
（二） 以扫的后裔
B. A Descendant of Esau
10亚玛力人是雅各孪生兄弟以扫的后裔。（创三六12。）以扫和雅各非常的近。这指明以扫所表征的肉体，和雅各所表征重生的人非常相近；雅各后来成了以色列。以扫先生下来，然后才是雅各。这表明肉体属于头一个人，而我们重生的人属于第二个人。
10Amalek was a descendant of Esau (Gen. 36:12), Jacob’st win brother. Esau and Jacob were very close. This indicates that the flesh, signified by Esau, is close to our regenerated being, signified by Jacob, who became Israel. Esau was born first, then Jacob. This indicates that the flesh belongs to the first man, and our regenerated being, to the second
11圣经说到两种不同的亚玛力人。创世记十四章七节所题到的亚玛力人和以扫后裔的亚玛力人不同。然而，有些圣经学者不知道这个区别，认为两种亚玛力人就是一个。所以，我们需要清楚，圣经告诉我们两种不同的亚玛力人。出埃及记十七章的亚玛力人是以扫的后裔。因此，他们是第二种亚玛力人，出自以扫，搅扰神的百姓。我们所关心的是这一种亚玛力人。我们的肉体是以扫的后裔。这意思是说，肉体是属乎头一个人，就是旧人。肉体是头一个人的结果，是出自头一个人的。
11The Bible speaks of two different Amaleks. The Amalek mentioned in Genesis 14:7 is different from the Amalek who was the descendant of Esau. However, some Bible students, not aware of this distinction, think of these two Amaleks as one and the same. We need to be clear, therefore, that the Bible tells us about two different Amaleks. The Amalek in Exodus 17 descended from Esau. Hence, it was the second Amalek, who descended from Esau, who troubled God’sp eople. Our concern is with this Amalek. Our flesh is the descendant of Esau. This means that the flesh is of the first man, that is, the old man. The flesh is the issue, the coming forth, of the first man
（三） 接近雅各
C. Close to Jacob
12我们已经指出，以扫与雅各是怎样的近，照样肉体与我们重生的人也是怎样的近。圣经没有一处告诉我们，以扫的后裔灭绝了。反之，以扫的后裔以东人一直是以色列人的难处。
12We have pointed out that just as Esau was close to Jacob, the flesh is close to our regenerated being. The Bible nowhere tells us that the descendants of Esau ceased to exist. On the contrary, the Edomites, descendants of Esau, were continually a problem to the Israelites
（四） 与以色列人争战
D. Fighting Against Israel
13我们已经看见。以扫的后裔亚玛力人最先与以色列人争战。这场争战是肉体与信徒相争的一幅图画。彼得论到这场战争说：『亲爱的弟兄阿，你们是客旅，是寄居的，我劝你们要禁戒肉体的私欲，这私欲是与魂争战的。』（彼前二11，直译。）
13We have seen that Amalek, one of the descendants of Esau, was the first to fight against the children of Israel. This fighting is a picture of the flesh fighting against the believers. Peter refers to this fighting: “Beloved, I entreat you as sojourners and pilgrims to abstain from fleshly lusts, which war against the soul” (1 Pet. 2:11
（五） 以色列人往美地途中的第一个仇敌
E. The First Enemy on Israel’sWay to the Good Land
14亚玛力人是以色列人往美地途中25:17-所遇见的第一个仇敌。（申二五～18，撒上十五2。）这表明我们的肉体在所有的仇敌当中是为首的。它在罪恶、世界和撒但之上领先与我们争战。肉体、罪恶、世界和撒但都彼此有关。这四样东西交织在一起。它们与信徒争战时，最突出的乃是肉体。撒但、罪恶和世界都是附属于肉体的。在我们实际的基督徒经历中，肉体被治死，世界就无法扣留我们，罪恶不能在我们里面运行，撒但也无力在我们身上作工。世界猖狂、罪恶强硬、撒但活跃的原因乃在于我们仍在肉体之中。这三个仇敌都倚赖肉体。因此，肉体是我们头号的仇敌。为这缘故，圣经给我们一幅完整的图画，说到亚玛力人是与以色列人争战的第一个仇敌。我们很多人能作见证，从我们一开始追求主，走主道路的时候，肉体就一直与我们争战。肉体是头号的仇敌，拦阻我们与主一同往前。以色列人在神引导之下有一个目标，这个目标就是要进入美地。亚玛力人攻击神百姓的目的，是要拦阻他们进入那地。我们也有这个目标，就是进入并得著作我们美地的包罗万有之基督里。我们已经得救了，奇妙地出了埃及，过了红海，并且行过旷野，在那里我们有许多奇妙的经历。然而，我们还没有达到目标。我们还没有进入包罗万有的基督里。仇敌亚玛力人知道我们前头的这个目标，就竭力拦阻我们去达到。撒但挑动我们的肉体与我们争战，目的是使我们不能完满地享受基督，这样的认识对我们是很重要的。肉体与我们争战的目的，乃是要拦阻我们进入那作包罗万有之地的基督里面。我们必须承认，即使在我们中间，也少有基督徒完满地享受了包罗万有的基督。主要是因为我们受到肉体的搅扰。即使我们在晨更中享受主，但晨更一完，肉体就常常来攻击我们。这样的攻击会使我们整天不能享受包罗万有的基督。结果，那一天我们对基督的享受就缺了。所以，肉体与我们争战的目的是要使我们不能完全地享受基督。
14Amalek was the first enemy the children of Israel encountered on the way to the good land (Deut. 18; 1 Sam. 15:2). This indicates that our flesh is the 17 first among all our enemies. It takes the lead over sin, the world, and Satan to fight against us. The flesh, sin, the world, and Satan are all related to one another. These four things are interwoven. The most prominent among them in fighting against believers is the flesh. Satan, sin, and the world are all subordinate to the flesh. When in our practical Christian experience the flesh is put to death, the world cannot hold us, sin cannot operate in us, and Satan is powerless to work upon us. The reason the world is prevailing, sin is strong, and Satan is active is that we are still in the flesh. These three enemies are all dependent on the flesh. Hence, the flesh is our foremost enemy. For this reason, the Bible gives a complete picture of Amalek as the first enemy to fight against the children of Israel. Many of us can testify that from the time we first began to seek the Lord and to walk in His way, the flesh has been fighting against us. The flesh is the leading enemy in frustrating us from going on with the Lord. Under God’s guidance, the children of Israel had a goal. This goal was to enter the good land. Amalek’s purpose in attacking God’s people was to frustrate them from entering the land. We also have the goal of entering into the all-inclusive Christ as our good land and possessing Him as this land. We have been saved, we have made a wonderful exodus out of Egypt, we have crossed the Red Sea, and we have journeyed through the wilderness, where we have had a number of marvelous experiences. Nevertheless, we have not yet reached the goal. We have not yet entered into the all - inclusive Christ. Knowing that this goal is a head of us, the enemy, Amalek, endeavors to hinder us from reaching this goal. It is crucial for us to recognize that Satan’sa i min stirring up our flesh to fight against us is to keep us from the full enjoyment of Christ. The purpose of the flesh in warring against us is to frustrate us from entering into Christ as the all - inclusive land. We must admit that not many Christians, even among us, have entered in a complete way into the full enjoyment of the all-inclusive Christ. Mainly we have been frustrated by the flesh. Although we may enjoy the Lord in morning watch, the flesh often attacks us soon afterward. This attack may keep us from the enjoyment of the all - inclusive Christ during the day. As a result, throughout the day we have little enjoyment of Christ. The purpose of the flesh in fighting against us, therefore, is to keep us from the full enjoyment of Christ.
三 亚玛力人的战败
III. THE DEFEAT OF AMALEK
（一） 藉著软弱的人
A. By Weak Men
15主使用软弱的人战败亚玛力人。（出十七9，罗七24。）在十七章九节摩西对约书亚说：『你为我们选出人来，出去和亚玛力人争战。』在这一节中，人的希伯来字是指顿弱的人说的。在神眼中以色列百姓是软弱的人。今天的信徒也是一样。也许你认为某某弟兄非常刚强；然而，在神眼中他实在是软弱的。我们很容易就被打败，甚至被我们的孩子、孙子所打败；这事实证明我们是软弱的。一位弟兄也许会被他妻子脸上不愉快的表情所打败。我们不要认为自己很刚强。不，我们是软弱的。然而，神不用刚强的人与亚玛力人争战。约书亚奉命选出软弱的人来争战。我们会选刚强的人，但神拣选那些软弱的人。胜过亚玛力人的是软弱的人。
15In defeating Amalek the Lord used weak men (Exo. 17:9; Rom. 7:24). In 17:9 Moses said to Joshua, “Choose us out men, and go out, fight with Amalek.” The Hebrew word for men in this verse denotes those who are weak. In the eyes of God, the children of Israel were weak men. The same is true of believers today. You may think that a certain brother is very strong; however, in the eyes of God he is actually weak. Our weakness is proved by the fact that we can be easily defeated, even by our children or grandchildren. A brother may even be defeated by an unhappy expression on his wife’s face. We should not consider ourselves strong. No, we are weak. God, however, does not use the strong to fight against Amalek. Joshua was told to choose weak men for the battle. We would choose strong ones, but God chose those who are weak. The victors over Amalek are weak men.
（二） 因著摩西在山顶上举手
B. With Moses Lifting Up His Hand on the Mountaintop
16表面看来是软弱的人与亚玛力人争战，事实上是神自己在争战。这可以由摩西举手就得胜的事实来证明。出埃及记十七章十一节说：『摩西何时举手，以色列人就得胜，何时垂手，亚玛力人就得胜。』摩西在山顶上举手豫表升天的基督在天上代求。（罗八34下，来七25。）成败不在于软弱之人的争战。虽然他们必须争战，得胜却不在于他们。得胜乃在于摩西举起手中神的杖。虽然我们必须和亚玛力人争战，我们却不该以为凭著我们的争战就能得胜。反之，我们只配打败。在我们的争战里，我们必须晓得不可凭自己争战，而要藉著摩西和约书亚争战。
16Apparently the battle against Amalek was fought by weak men. Actually it was fought by God Himself. This is proved by the fact that victory or defeat was decided by the lifting of Moses’ hand. Exodus 17:11 says, “And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.” Moses lifting up his hand on the mountaintop typifies the ascended Christ interceding in the heavens (Rom. 8:34b; Heb. 7:25). The question of victory or defeat did not depend on the fighting of the weak men. Although they had to fight, victory did not depend on them. It depended on the lifting up of Moses’ hand with the rod of God. Although it is necessary for us to fight against Amalek, we should not think that by our fighting we can be victorious. On the contrary, we are qualified only for defeat. In our fighting we must recognize the need not to fight in ourselves, but to fight by means of Moses and Joshua
（三） 因著约书亚为百姓争战
C. With Joshua Fighting for the People
17一方面，摩西在山顶上举手；另一方面，约书亚为百姓争战。（十七10上，13。）我们已经看见，吗哪豫表基督，而活水豫表那灵。现在我们必须进一步指出，摩西豫表属天的基督，而约书亚豫表与肉体争战内住的灵。（加五16～17，罗八13。）许多基督徒晓得，在豫表里，约书亚代表耶稣。事实上，希伯来名约书亚的希腊字的形式就是耶稣。尽管约书亚豫表耶稣，但在出埃及记十七章，约书亚却豫表那灵。根据出埃及记十七章的图画，摩西所豫表的属天基督在代求，而约书亚所豫表的内住基督在击杀仇敌。吗哪、活水、摩西和约书亚都是豫表基督。基督是生命的供应、活水、天上的代求者，以及和仇敌争战的内住者。简单来说，基督就是一切。论到这事，出埃及记的图画非常清楚。
17On the one hand, Moses lifted up his hand on the mountaintop; on the other hand, Joshua was fighting for the people (17:10a, 13). We have seen that manna typifies Christ and that the living water typifies the Spirit. Now we must go on to point out that Moses typifies the heavenly Christ, and Joshua, the indwelling Spirit fighting against the flesh (Gal. 5:16-17; Rom. 8:13). Many Christians realize that in typology Joshua signifies Jesus. In fact, the Greek word Jesus is the Greek form of the Hebrew name Joshua. Although Joshua typifies Jesus, in Exodus 17 Joshua typifies the Spirit. According to the picture in Exodus 17, the heavenly Christ, typified by Moses, is interceding, and the indwelling Christ, typified by Joshua, is slaying the enemy. The manna, the living water, Moses, and Joshua all typify Christ. Christ is the life supply, the living water, the One interceding in the heavens, and the indwelling One fighting against the enemy. In brief, Christ is all. The picture in Exodus is very clear concerning this.
18在出埃及记中，以这么多方式来豫表基督不是一个巧合。因著神主宰的智慧，祂豫备了这些豫表，并且照著奇妙的顺序来排列。首先有吗哪和活水，然后有摩西在山顶上，以及约书亚争战。我们都必须认识基督是属天的吗哪、活水、代求的摩西和争战的约书亚。我们也需要在吗哪、活水、代求者和争战者的这些方面来经历基督。作为内住的灵，基督是我们现今实际的约书亚，祂与肉体争战，并治死肉体。在这场争战中，我们需要与祂合作。祂争战的时候，我们也该争战。然而，我们争战的本身算不得甚么。虽然如此，基督仍愿我们和祂一同争战。这是打败亚玛力人的路，打败肉体的路。
18It is no coincidence that Christ is typified in Exodus in all these ways. In His sovereign wisdom God prepared these types and arranged them in a marvelous sequence. First we have the manna and the living water; then we have Moses on the mountaintop and Joshua fighting the battle. We all must come to know Christ as the heavenly manna, the living water, the interceding Moses, and the fighting Joshua. We also need to experience Christ in the aspect of manna, living water, the interceding One, and the fighting One. As the indwelling Spirit, Christ is our present, practical Joshua fighting against the flesh and putting it to death. In this battle we need to cooperate with Him. When He fights, we should fight also. However, our fighting in itself does not count for anything. Nevertheless, Christ still desires that we fight together with Him. This is the way to defeat Amalek, the way to defeat the flesh
四 亚玛力人的命运
IV. THE DESTINY OF AMALEK
（一） 亚玛力的名号从天下涂抹
A. The Remembrance of Him to Be Blotted Out from under Heaven
19首先，亚玛力人的命运是从天下涂抹他们的名号。在十七章十四节耶和华对摩西说：『我要将亚玛力的名号，从天下全然涂抹了。』无论肉体如何刚硬、倔强、得势，它的名号必要被涂抹。这指明神恨恶肉体。根据罗马书八章七和八节，肉体乃是神的仇敌，它不愿意也不能顺服神。因此，肉体的命运就是被涂抹。然而在出埃及记，亚玛力人没有被涂抹。在撒母耳记上十五章我们看见，亚玛力人仍然存在，并且非常得势。然而，神已定意肉体必然要被涂抹。这将在千年国度的时代里发生。今天仍是我们和肉体争战的时候。但是当国度来到，肉体就要从天下涂抹了。
19The destiny of Amalek, in the first place, is to have the remembrance of him blotted out from under heaven. In 17:14 the Lord said unto Moses, “I will utterly blot out the remembrance of Amalek from under heaven” (Heb.). No matter how strong, stubborn, or prevailing the flesh may be, its remembrance will be blotted out. This indicates God’s hatred of the flesh. According to Romans 8:7 and 8, the flesh is an enemy of God. It has neither the intention nor the ability to obey God. Hence, the destiny of the flesh is to be blotted out. In Exodus, however, Amalek was not blotted out. In 1 Samuel 15 we see that the Amalekites were still in existence and were quite prevailing. Nevertheless, God has decided that the flesh must be blotted out. This will take place during the kingdom age in the millennium. Today is still the time for us to fight against the flesh. But when the kingdom comes, the flesh will be blotted out from under heaven
（二） 神要世世代代和亚玛力人争战
B. God to Have War with Amalek from Generation to Generation
20神这样坚决地反对肉体，是因为亚玛力人敌挡主的宝座。出埃及记十七章十六节说：『又说，因为有手敌挡了耶和华的宝座，耶和华必世世代代和亚玛力人争战。』（直译。）肉体就是敌挡宝座、敌挡神行政的手。因著肉体反对主的宝座，主就必须和它争战。主必世世代代和亚玛力人争战。肉体背叛神和神的宝座。肉体最丑陋，因为它敌挡神的宝座、行政和计画。这是一件非常有意义的事。然而，很少信徒认识肉体是这样邪恶。肉体不光犯点小罪，它就是敌挡神宝座的手。肉体既是敌挡神宝座的手，神就定意要和它争战。亚玛力人─肉体，仍然是敌挡神行政的手。这意思是说，我们的肉体背叛神行政的经营。无论神有甚么行政，肉体总要反对它。譬如，在许多基督徒当中，肉体厉害地反对教会，因为教会是神的经营。教会被讥诮，许多亵渎的话针对教会而发。这说出肉体在神眼中是背叛的。肉体实在是敌挡主宝座的手。所以，主要与这背叛者争战，并涂抹它的名号。
20God is so strong against the flesh because with Amalek there is a hand against the throne of the Lord. Exodus 17:16 says, “For he said, Because there is a hand against the throne of Jehovah, Jehovah will have war with Amalek from generation to generation” (Heb.). The flesh is a hand against the throne, against the government of God. Because the flesh opposes the throne of the Lord, the Lord must fight against it. The Lord will have war with Amalek from generation to generation. The flesh is in rebellion against God and against His throne. The flesh is most ugly simply because it is against the throne, administration, and plan of God. This is a matter of great significance. However, not many believers realize that the flesh is so evil. The flesh does not simply commit minor wrongdoings. It is a hand against the very throne of God. Because the flesh is a hand against God’s throne, God has decided to war against it. Amalek, the flesh, is still a hand against the administration of God. This means that our flesh is in rebellion against God’s governmental administration. Whatever God does governmentally, the flesh opposes it. For example, among many Christians the flesh is strongly opposed to the church, for the church is God’sad ministration. The church is mocked, and many blasphemous words are spoken concerning it. This is an indication that the flesh in the eyes of God is rebellious. Truly the flesh is a hand against the throne of the Lord. Therefore, the Lord will fight against this rebel and blot out its remembrance.
（三） 在坛那里起名叫耶和华尼西作为记念
C. The Name of Jehovah-nissi Called at the Altar as a Memorial
21十七章十五节告诉我们：『摩西筑了一座坛，起名叫耶和华尼西。』耶和华尼西这个名称就是『耶和华是我的旌旗』的意思。耶和华是我们的旌旗，意思就是耶和华是我们的得胜。摩西筑了一座坛，然后起名叫耶和华尼西。坛表征对付我们肉体的十字架。（加五24。）一方面，我们的肉体必须被涂抹；另一方面，十字架定规是一个记念。藉著十字架，我们享受主的得胜。这意思是
21In 17:15 we are told that “Moses built an altar, and called the name of it Jehovah-nissi.” The name Jehovah-nissi means “Jehovah my banner.” For Jehovah to be our banner means that Jehovah God is our victory. Moses built an altar and then called the name of it Jehovah-nissi. The altar signifies the cross, which deals with our flesh (Gal. 5:24). On the one hand, our flesh must be blotted out; on the other hand, the cross must be a memorial. By the cross we enjoy the victory of the Lord. This means that by the altar we enjoy Jehovah-nissi
22说，藉著坛，我们享受耶和华尼西。
22
23在出埃及记十七章，摩西所筑并起名的坛表征基督的十字架是我们得胜的记念。藉著十字架，我们经历主作旌旗。我们享受祂作得胜者，并且藉著主的十字架，我们尝到得胜。根据加拉太书，肉体必须摆在一旁，而十字架必须成为我们的夸耀。保罗宣告，他不以割礼夸口，只夸基督的十字架。我们的肉体必须被涂抹，十字架的记念必须建立。我们需要记念基督的十字架，藉此我们享受主作我们的旌旗，我们的得胜。这十字架就是肉体被涂抹掉的记念。
23The altar built and named by Moses in Exodus 17 signifies that the cross of Christ is a memorial of our victory. By the cross we experience the Lord as our banner. We enjoy Him as our victor, and we enjoy victory through the cross of the Lord. According to the book of Galatians, the flesh must be set aside, but the cross must become our boast. Paul declares that he did not boast in circumcision, but boasted in the cross of Christ. The remembrance of the flesh must be blotted out, and a memorial of the cross must be built up. We need to remember the cross of Christ through which we enjoy the Lord as our banner, our victory. This cross is the memorial that the flesh has been blotted out.