Books
出埃及记生命读经 · 第47篇

继续和亚玛力人争战

The Continual Fighting against Amalek
1读经：出埃及记17:9-16；撒母耳记上15:1-33；罗马书8:7-8,13；加拉
1Scripture Reading: Exo. 17:9-16; 1 Sam. 15:1-33; Rom. 8:7-8, 13; Gal. 5:17, 24
2太书5:17,24。
2
3出埃及记一至十七章形成一个完整的段落。在这一段里有一幅神救恩的完全图画，包括对付世界和对付肉体。神的选民在表征世界之埃及的捆绑中，然后神进来对付世界，完成救赎，并拯救祂的百姓脱离世界。之后，他们享受属天吗哪的供应和活水。到了出埃及记十七章，神就对付亚玛力人，那就是对付肉体。倘若我们对出埃及记前十七章有鸟瞰的眼光，就要看见神救恩的图画开始于对付世界，而结束于对付肉体。这幅图画使我们能了解，我们这些神的选民，曾经在世界的暴虐之下。但我们被救赎、蒙拯救并得释放以后，就开始享受吗哪和活水的神圣供应。然而，有一天，我们必须面对一个非常主观的仇敌，就是肉体。这仇敌一直要搅扰我们，霸占我们，甚至毁灭我们。
3Chapters one through seventeen of Exodus form a complete section. In this section we have a full picture of God’ss alvation, a picture that includes both the dealing with the world and the dealing with the flesh. God’s chosen people were in bondage in Egypt, which signifies the world. Then God came in to deal with the world, to accomplish redemption, and to deliver His people from the world. Afterward, they enjoyed the supply of the heavenly manna and the living water. Then, in Exodus 17, God dealt with Amalek, that is, with the flesh. If we have a bird’s-eye view of the first seventeen chapters of Exodus, we shall see a picture of God’ss alvation which begins with the dealing with the world and concludes with the dealing with the flesh. This picture enables us to realize that, as God’s chosen people, we once were under the tyranny of the world. But after we were redeemed, saved, and delivered, we began to enjoy the divine provision of manna and living water. One day, however, we had to face a very subjective enemy—the flesh. This enemy seeks to trouble us, to occupy us, and even to destroy us
4这卷书的下一段，从十八至四十章，是很长的一段，与国度有关。这说出我们从世界中蒙了拯救，享受神圣的供应，并且对付了肉体以后，我们就要在国度里。这真是福音！也许你从来不晓得这些章节与国度有关；也许只晓得这些章节说到建造帐幕作神的居所。然而，认识在国度以外，神的居所不可能存在是很重要的。只有在我们击败仇敌，胜过世界，并彻底对付肉体时，我们才在国度里。在国度里，我们才有可能建造帐幕作为神的居所。建造圣殿的原则也是一样。大卫与仇敌争战得胜以后，所罗门便享受国度。在这享受里，圣殿就被建造。在出埃及记的第二段，从十八至四十章，我们看见神的赎民在享受国度。他们既从世界蒙了拯救并且对付了肉体，就能建造帐幕作为神的居所。
4The next section of the book, chapters eighteen through forty, is a long section related to the kingdom. This indicates that after we have been delivered out of the world, have enjoyed the divine provision, and have dealt with the flesh, we shall be in the kingdom. What good news this is! Perhaps you have never realized that these chapters are related to the kingdom. Your only realization may have been that these chapters cover the building up of the tabernacle as God’s dwelling place. It is crucial to realize, however, that apart from the kingdom there is no possibility for God’s house to come into existence. Only when we defeat the enemy, overcome the world, and deal thoroughly with the flesh shall we be in the kingdom. In the kingdom it is possible for us to build up the tabernacle as God’s dwelling place. The principle is the same with the building of the temple. After David fought the battle against the enemies and gained the victory, Solomon enjoyed the kingdom. In this enjoyment the temple was built. In the second section of Exodus, chapters eighteen through forty, we see that God’s redeemed people were in the enjoyment of the kingdom. Having been delivered from the world and having dealt with the flesh, they were able to build the tabernacle as God’s dwelling place.
5按照新约来看，那恶者、世界和肉体叫作神的仇敌。（太十三25，39，罗八7～8，雅四4。）在出埃及记，法老表征撒但，埃及表征世界，而亚玛力人表征肉体。这三样仇敌被对付以后，神的国度就来到了。
5According to the New Testament, the Devil, the world, and the flesh are called the enemies of God (Matt. 13:25, 39; Rom. 8:7-8; James 4:4). In Exodus Satan is signified by Pharaoh, the world is signified by Egypt, and the flesh is signified by Amalek. After these three enemies have been dealt with, the kingdom of God comes in
一 亚玛力人─
I. AMALEK—THE FLESH
肉体完全与神为敌
FULL OF ENMITY AGAINST GOD
6在旧约里，没有一个仇敌比亚玛力人更彻底地被对付，因为亚玛力人是肉体的豫表，就是敌挡神国度最后一个仇敌的豫表。肉体使教会不能建造得合式。只要肉体还有难处，国度就无法来到。国度只有在肉体被对付以后才来到。为了教会生活的缘故，我们需要对付肉体。肉体不对付，就不可能有神的国度。基督不作王、不作元首，身体就无法被建造。这就是在已过的一千九百年间，教会没有多少建造的原因。今天基督徒当中的混乱和分裂主要是出于肉体，就是出于亚玛力人。在基督徒当中，亚玛力人很猖狂。因此，我们实际上还没有神的国度。没有国度，就不可能有建造。在大多数的基督徒中间，甚至都不可能谈论到教会的建造。我们感谢主，因著祂的怜悯和恩典，我们在祂的恢复里晓得对付肉体的重要。尽管肉体还是一个难处，我们却不敢放纵肉体。我们实在不敢留在肉体里。然而，许多基督徒非常大胆地活在肉体里面。今天的亚玛力人何等的强横！因著亚玛力人猖狂，就没有国度，也没有建造。保罗在他的书信里，透彻地论到肉体。他用了一些说法，表明肉体是与神为仇的。譬如，在罗马八章七节他说：『将心思放在肉体上的，就是与神为仇；因为不服神的律法，也是不能服。』（直译。）肉体是丑陋的，只因为它不服神的律法。从神的观点看来，肉体是不法的。今天不法盛行在许多基督徒中间。肉体的不法在于它不能顺服神。
6In the Old Testament no enemy is dealt with more thoroughly than Amalek, because Amalek is a type of the flesh, which is the last enemy against God’s kingdom. The flesh is what keeps the church from being built up adequately. As long as the flesh remains a problem, the kingdom cannot come. The kingdom comes in only after the flesh has been dealt with. For the sake of the church life, we need to deal with our flesh. If the flesh is not dealt with, there can be no kingdom of God. Then without the kingship of Christ, His headship, there is no way for the Body to be built up. This is the reason that, during the past nineteen hundred years, there has been very little building of the church. The confusions and divisions among Christians today are primarily due to the flesh, to Amalek. Among Christians Amalek is prevailing. Because of this, we do not have the kingdom of God in a practical way. Without the kingdom, it is impossible to have the building. Among the vast majority of Christians, it is not possible even to speak about the building of the church. We thank the Lord that by His mercy and grace we in His recovery have learned something of the importance of dealing with the flesh. Although the flesh remains a problem, we dare not let our flesh be unrestrained. We simply do not have the boldness to stay in the flesh. However, many Christians are extremely bold to be in the flesh. How strong is Amalek today! Because Amalek prevails, there is no kingdom and no building. In his writings Paul thoroughly deals with the flesh. He uses certain expressions to show that the flesh is enmity against God. For example, in Romans 8:7 he says that “the mind set on the flesh is enmity against God; for it is not subject to the law of God, neither indeed can it be.” The flesh is ugly for the simple reason that it is not subject to the law of God. From God’s point of view, the flesh is lawless. Lawlessness prevails among many Christians today. The flesh is lawless in its inability to be subject to God.
7在八章八节保罗继续说：『而且属肉体的人，不能得神的喜欢。』肉体不服神的律法，它不能服神的律法，而且不能得神的喜欢。所以，在神眼中，肉体没有地位。它必须被了结。肉体表明整个堕落的旧人。因此，肉体不仅仅是指我们的一部分，而是指整个堕落的人。根据罗马书六章六节，旧人已经与基督同钉十字架。因为旧人没有指望，神就将它与基督一同钉在十字架上。我们要看见，在神藉著钉死肉体所成就的事上，我们需要与祂合作。（加五。）肉体的命运就是被治死。无论我们所见的肉体如何，在神眼中，它乃是背叛、卑下的。为这缘故，神定意要涂抹亚玛力人的名号。
7In 8:8 Paul goes on to say, “And those who are in the flesh cannot please God.” The flesh is not subject to the law of God, it cannot be subject to the law of God, and it cannot please God. Therefore, in the eyes of God there is no place for the flesh. It must be terminated. The flesh denotes the totality of the fallen old man. Hence, the flesh does not refer simply to part of our being, but to our entire fallen being. According to Romans 6:6, the old man has been crucified with Christ. Because the old man is hopeless, God put it on the cross and crucified it with Christ. As we shall see, we need to cooperate with God in what He has done by crucifying the flesh (Gal. 5:24). The destiny of the flesh is to be put to death. No matter how the flesh 24 may appear to us, in God’se yes it is rebellious and despicable. For this reason, God has decided to blot out the name of Amalek.
二 耶和华世世代代
II. JEHOVAH HAVING WAR WITH AMALEK
8神也定意要世世代代和亚玛力人争战。在旧约许多地方，我们看见神的百姓与亚玛力人争战。在士师记3:13-；撒母耳记上；撒母耳记下8:12；历代志上四章4:42-43中，9:7-我们都可以看见。甚至在以斯帖记，我们也看见与亚玛力人的争战。(三～6，九7～10。）那里告诉我们，哈曼是亚甲族的人，就是撒母耳所杀死的亚玛力王亚甲的后裔。(撒上十五33。）虽然亚甲被击杀，他的一些后裔还活著。哈曼是亚甲的末裔。神恨恶哈曼所表征的肉体。根据以斯帖记，肉体隐密地作工，要暗中破坏神的百姓，甚至要击杀他们。今天的哈曼，就是肉体，想要在教会里作工。哈曼要消灭以色列人的计谋最终被暴露，并且失败了。以斯帖对付哈曼，就是对付隐藏的肉体。藉著她的帮助，哈曼被处死。因此我们看见，以斯帖记是神与亚玛力人争战的故事，是世世代代与亚玛力人争战的延续。
8God also determined to have war with Amalek from generation to generation. In many places in the Old Testament we see that God’sp eople fought against Amalek. We see this in Judges 3:13-15; 5:14; 6:3; 15; 5:14; 6:3; 7:12-14 7:12-14; 1 Samuel 15:2-9, 32-33; 27:8; 30:1-17; 2 15:2-9, 32-33; 27:8; 30:1-17 Samuel 8:12; 1 Chronicles 4:42-43. We see the war with Amalek even in the book of Esther (3:1-6; 10), where we are told that Haman was an Agagite, a descendant of Agag, the king of Amalek who was 1 cut in pieces by Samuel (1 Sam. 15:33). Although Agag was slain, certain of his descendants survived. Haman was a late descendant of Agag. God hates the flesh signified by Haman. According to the book of Esther, the flesh works in a hidden way to undermine God’sp eople and even to kill them. Today Haman, the flesh, tries to work in the church. Haman’sp lot to annihilate the children of Israel was eventually exposed and thwarted. Esther was exercised to deal with Haman, the hidden flesh. Through her help, Haman was put to death. Thus we see that the book of Esther is a story of God’s war with Amalek, the continuation of the warfare with Amalek from generation to generation.
三 如何与亚玛力人争战
III. HOW TO FIGHT AGAINST AMALEK
（一） 藉著与代求的基督一同祷告
A. By Praying with the Interceding Christ
9现在我们要来看如何与亚玛力人争战这件重要的事。首先，我们藉著与代求的基督一同祷告而争战。（出十七11。）在山顶上举手的摩西豫表天上代求的基督。十七章十二节告诉我们，摩西的手发沉时，『亚伦与户珥扶著他的手，一个在这边，一个在那边，他的手就稳住，直到日落的时候。』这是甚么意思？我们已经指出，这里的摩西是豫表在天上为我们代求的基督。但我们能说基督的手发沉么？当然基督不需要谁来扶著祂的手。天上没有亚伦、户珥帮助基督代祷。因此，这个豫表似乎不太恰当。然而，圣经既是神所默示的，这里定规有些事与我们的属灵经历有关。
9We come now to the important matter of how to fight against Amalek. In the first place, we fight by praying with the interceding Christ (Exo. 17:11). Moses lifting up his hand on the mountaintop typifies the interceding Christ in the heavens. We are told in 17:12 that when Moses’ hands were heavy, “Aaron and Hur stayed up his hands, the one on the one side and the other on the other side; and his hands were steady until the going down of the sun.” What is the significance of this? We have pointed out that Moses here is a type of Christ interceding for us in the heavens. But we cannot say that Christ’s hands are heavy, can we? Surely Christ does not need anyone to stay up His hands. There is no Aaron or Hur in the heavens helping Christ with His intercession. It seems, then, that the type is not altogether fitting. However, since the Bible was inspired by God, there must be something here related to our spiritual experience.
10倘若我们在经历的光中来看这些经节、我们就会懂得对付肉体，不仅需要基督在天上为我们代求，也需要我们自己来祷告。有些基督教教师强调基督在天上客观的工作。他们指出现今基督在天上为我们代求。还有的人非常注意禁食、祷告的重要。若有人在某一方面被肉体搅扰，他们会劝他禁食、祷告。为著我们的经历，我们需要客观的方面，也需要主观的方面。就如我们所指出的，摩西在山顶上祷告，豫表基督在天上为我们代求。但摩西需要亚伦和户珥扶著他的手，这个事实表明我们需要祷告。基督在天上祷告，而我们必须在地上祷告。我们祷告的时候，就与山顶上的摩西合一。但我们治死肉体的时候，便和在山谷中争战的约书亚合一。尽管代求的基督不需要人扶持祂的手，我们祷告的手却需要扶持。祷告的手很容易发沉。我们晓得，要对付肉体，就需要祷告。但我们的手常常发沉。因此，我们需要亚伦和户珥的帮助。
10If we consider these verses in the light of our experience, we shall understand that to deal with the flesh we not only need Christ’s intercession for us in the heavens, but we ourselves also need to pray. Some Christian teachers emphasize the objective work of Christ in the heavens. They point out that Christ is in the heavens now interceding for us. Others devote a great deal of attention to the importance of fasting and praying. If one is troubled by the flesh in a certain aspect, they would advise him to fast and pray. For our experience we need both the objective aspect and the subjective aspect. As we have pointed out, Moses praying on the mountaintop typifies Christ interceding for us in the heavens. But the fact that Moses needed Aaron and Hur to stay up his hands signifies our need to pray. While Christ is praying in the heavens, we must pray here on earth. When we pray, we are one with Moses on the mountaintop. But when we put the flesh to death, we are one with Joshua fighting in the valley. Although the interceding Christ does not need anyone to support His hands, we need our praying hands to be stayed up. It is easy for them to become heavy. We know that to deal with the flesh we need to pray. But often our hands become heavy. Thus, we need the help of Aaron and Hur
11大祭司亚伦表明祭司职任，而犹大支派的户珥，表明君王职分。户珥的孙子比撒列，有才能作帐幕的器具。（三一2～5。）我们查读出埃及记最后几章的时候将看见，神的建造─帐幕，是藉祭司职任和君王职分建造起来的。我们的祷告需要祭司职分和君王职分来维持。有时候我们祷告的手变得发沉，不是因著缺少祷告的渴慕，而是因著缺少鼓舞和激励。这意思就是说，我们需要亚伦和户珥，需要祭司职分和君王职分。
11Aaron, the high priest, signifies the priesthood, and Hur, who was of the tribe of Judah, signifies the kingship. The grandson of Hur, Bezaleel, was given the ability to work on the fixtures for the tabernacle (31:2-5). As we shall see when we consider the later chapters of Exodus, the tabernacle, God’s building, was constructed by the priesthood and the kingship. Our prayer needs to be sustained by the priesthood and the kingship. Sometimes our praying hands become heavy not because we lack the desire to pray, but because we are lacking in incentive and encouragement. This means that we may be in need of Aaron and Hur, in need of the priesthood and the kingship.
12祭司职分与至圣所有关。在我们的经历中，至圣所总是与我们的灵有关。因此，祷告发沉表明我们灵里有难处、有缺乏。因著某种原因，我们的灵对主不热切、不主动、不积极。这使我们的祷告变得发沉。我们的经历证实这事。在这样发沉的时候，我们不该用更多的祷告来对付我们的祷告。反之，我们应当对付我们的灵。我们灵里缺少祭司职分，我们需要大祭司亚伦使我们的灵刚强起来。祷告发沉的另一个原因是背叛了君王职分。倘若你说你没有背叛，那么我要问你一些不服的事。你能说你从来没有对主不顺服么？比方说，一位姊妹感觉主约束她，不要上百货公司，但她也许不服这个约束就去了。在一天之内，我们也许就多次不顺服主。我们里面违背权柄，违背君王的职分。由于缺乏君王的职分，我们很容易在祷告中发沉。
12The priesthood is related to the Holy of Holies. In our experience, the Holy of Holies is always related to our spirit. Hence, to be heavy in prayer indicates a problem or shortage in our spirit. For some reason, our spirit is not keen, active, or positive with the Lord. This causes our prayer to become heavy. Our experience confirms this. At such times of heaviness, we should not deal with our prayer by trying to pray more. Instead, we should deal with our spirit. In our spirit there is the shortage of the priesthood. We need Aaron, the high priest, to strengthen our spirit. Another reason for heaviness in prayer is rebellion against the kingship. If you say that you are not rebellious, then I would inquire about the matter of disobedience. Can you say that you are never disobedient toward the Lord? For example, a sister may sense a restraining of the Lord keeping her from going to a department store, but she may disobey this restraint and go anyway. In the course of a single day we may disobey the Lord many times. We go against the authority, the kingship, within us. Therefore, due to the shortage of the kingship, we easily become heavy in prayer
13当我们不关心帐幕的建造时，我们的祷告也会发沉。户珥与建造有关。事实上，出埃及记的方向就是朝著帐幕的建造。我们已经指出，户珥的孙子比撒列，得著神所给的恩赐，善于作帐幕各方面的工。这指明我们的祷告必须有建造教会的眼光。今天神所作的乃是朝著这个目标。倘若我们的祷告生活没有看见教会的建造，我们的祷告就不曾持久。但如果我们有祭司职分和君王职分，并且顾到帐幕─教会的建造，我们的祷告生活就不曾发沉。反之，它要由祭司职分和君王职分所支持，并有建造教会的眼光。然后我们就能藉著祷告，与亚玛力人─肉体争战。
13Our prayer also becomes heavy when we do not care for the building up of the tabernacle. Hur is related to the building. In fact, the direction of the book of Exodus is toward the building of the tabernacle. We have pointed out that Bezaleel, the grandson of Hur, was granted the gift by God to become skilled in working on various aspects of the tabernacle. This indicates that our prayer needs to be with a view to the building of the church. What God is doing today is toward this goal. If our prayer life does not have in view the building of the church, our prayer will not last very long. But if we have the priesthood and the kingship and care for the building up of the tabernacle, the church, our prayer life will not become heavy. Rather, it will be supported by the priesthood and the kingship, and it will have the building of the church in view. Then we shall be able to fight against the flesh, Amalek, by means of our prayer
14在祷告中，我们该与天上的基督合一。我们需要联于基督，并在祂的代祷中与祂合一。我们应当使祂的祷告成为我们的祷告，使祂的代求成为我们时刻的祷告。我们的祷告需要由祭司职分和君王职分来扶持，就是我们灵里被激动，并服在神的权柄之下，我们需要与天上宝座上的神一同祷告。不仅如此，我们祷告的方向必须朝著建造神居所的目标。倘若我们有这些要素─祭司职分、君王职分，以及神建造的眼光─我不相信我们的祷告会停止。亚伦与户珥扶著摩西的手，这幅图画乃是描绘出基督与我们在祷告中的联合。基督代求的时候，我们就祷告。我们在祂的代求中与祂联合。这就是在对付肉体的事上，我们祷告正确的路。
14In our prayer we should be one with Christ in the heavens. We need to join Christ and be one with Him in His intercession. We should make His prayer our prayer, His intercession our instant prayer. Supported by the priesthood and the kingship, that is, stirred up in our spirit and subdued under God’s authority, we need to pray with Him on the throne in the heavens. Furthermore, the direction of our prayer must be toward the goal of the building of God’sho use. If we have these factors— the priesthood, the kingship, and God’s building in view—I do not believe our prayer can be stopped. The picture of Aaron and Hur holding up Moses’ hands is a portrait of the union in prayer between Christ and us. When Christ intercedes, we pray. We join with Him in His intercession. This is the proper way for us to pray in dealing with the flesh
15对付肉体不是一件肤浅的事，因我们整个堕落的人就是肉体。在某种意义上，肉体就是我们自己。对付肉体比对付世界或对付罪难多了。为了对付整个堕落的人，我们需要多方祷告，与天上基督的代祷联合。我们若要这样祷告，就必须与基督一致，并且与祂合一。祂在天上祷告，我们和祂一同祷告。如果我们要这样祷告，我们就需要在灵里被祭司职分所激起，并被君王职分所征服。我们也需要顾到神的建造。然后我们就有维持祷告生活所必须的扶持。十七章十二节告诉我们，亚伦和户珥搬石头来，放在摩西以下，他就坐在上面。这指明我们的祷告生活必须有一个稳固的根基。我年轻的时侯，学习祷告，那时我的祷告没有稳固的根基。今天许多基督徒也是这样。他们学习祷告，但他们的祷告生活缺乏稳固的根基。根据出埃及记十七章的上下文，我不相信我们祷告生活的坚固根基就是基督。反之，我相信用作坚固根基的那块石头，是指我们认识凭我们自己不能维持祷告的生活。它乃是承认我们需要扶持的事实。在天然的生命里，我们和摩西一样，祷告不能持续。我们不能整天不住的祷告。因此，我们需要认识我们的软弱。这个认识就给我们祷告生活所需要的坚固根基。当你要祷告的时候，你必须认识，你凭著自己无法祷告。每一个祷告的人都能作见证，没有坚固的根基就不能有祷告的生活。我们需要稳固的东西来托住我们祷告的生活。每逢祷告的时候，告诉主说：『主，我的祷告不能持续。为著我的祷告，我需要一个稳固的根基，我接受你作这样的根基。』
15Dealing with the flesh is not a shallow matter, for our entire fallen being is the flesh. In a sense, the flesh is just we ourselves. To deal with the flesh is much more difficult than to deal with the world or with sin. In order to deal with the totality of our fallen being, we need much prayer in union with the intercession of the heavenly Christ. To pray in this way, we must be identified with Christ and one with Him. As He prays in the heavens, we pray together with Him. If we would pray in this way, we need to be stirred in our spirit by the priesthood and subdued by the kingship. We also need to care for God’s building. Then we shall have the necessary support to sustain our prayer life. In 17:12 we are told that Aaron and Hur took a stone and put it under Moses, and he sat on it. This indicates that our prayer life must have a solid base. When I was young, I learned to pray, but my prayer did not have a solid base. This is also true of many Christians today. They have learned to pray, but they lack a solid base for their prayer life. I do not believe that, according to the context of Exodus 17, the strong base for our prayer life is Christ directly. Instead, I believe that the stone used as the strong base refers to our realization that in ourselves we are not able to sustain a prayer life. It is the recognition of the fact that we need support. In our natural life we, like Moses, are not able to persevere in prayer. We simply cannot continue our prayer all day long. Thus, we need to realize our weakness. This realization gives us the strong base we need for our prayer life. When you are about to pray, you need to realize that in yourself you are not able to pray. Every praying person can testify that it is not possible to have a prayer life without a strong base. We need something solid to uphold our life of prayer. Whenever you pray, tell the Lord, “Lord, I am not able to continue in prayer. I need a solid base for my prayer, and I take You as such a base.”
16圣经告诉我们，摩西祷告直到日落的时候。我们也许在清晨有美好的祷告，但我们通常不能持续到中午，更不能到日落的时候。你能从清晨到中午保守自己在祷告的灵里么？也许我们中间很少人能作到。摩西能祷告直到日落的时候，因为他有一块磐石，一个稳固的根基，坐在上面，并有亚伦与户珥扶持他。要得著鼓励对主说：『主，我无法不住的祷告。我很容易发脾气或是闲谈，但我不能一直祷告。主，我能祷告片时，但我不能终日祷告。』你若这样对主说，你会发现你坐在一块磐石上，那么你就有一个稳固的根基，为著你的祷告生活。我有负担分享这一点，因我知道我们面临一个最大的难处，就是祷告的生活。倘若要持守祷告的生活，我们需要顾到四件事：稳固的根基，祭司职分，君王职分和帐幕的建造。然后我们的祷告生活才能托得住。
16We are told that Moses prayed until sunset. We may have a good time of prayer early in the morning, but we usually cannot continue until noon, much less until the end of the day. Are you able to keep yourself in the spirit of prayer from early morning until noon? Probably few among us are able to do this. Moses was able to pray until sunset because he had a rock, a solid base, to sit on, and because he had Aaron and Hur supporting him. Be encouraged to tell the Lord, “Lord, I am not able to pray without ceasing. It is easy for me to lose my temper or to gossip. But I cannot pray continually. Lord, I can pray for a short time, but I can’t pray all day long.” If you say this to the Lord, you will find that you are sitting on a rock. You will then have a solid base for your prayer life. I am burdened to share this point because I realize that one of the biggest problems we face is that of our prayer life. If we want our prayer life to be preserved, we need to take care of four matters: the solid base, the priesthood, the kingship, and the building of the tabernacle. Then our prayer life will be upheld
17十一节说：『摩西何时举手，以色列人就得胜，何时垂手，亚玛力人就得胜。』这说出每当我们的祷告生活发沉时，我们的肉体就得胜。我们从经历里知道这件事。只有正确的祷告生活才能打败我们的肉体。不要以为你得救很久了，也有一些属灵的经历，你的肉体就不能再得胜。如果我们的祷告停止了，我们的肉体自然而然就会表现得和不信的人一样，这件事是个事实。不论我们属灵的经历多么丰富，这个经历不会使我们的肉体改良。我们的肉体甚至不会受它的影响。即使你作了多年的基督徒，肉体也不会被影响、改变或改良。如果你的祷告停止了，今天你的肉体就要和你得救之前的一样。因为肉体不会改变，不会改良，我们需要不住的祷告。
17Verse 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.” This indicates that whenever our prayer life becomes heavy, our flesh will prevail. We know this from our experience. Only a proper prayer life can defeat our flesh. Do not think that because you have been saved a long time and have had certain spiritual experiences, your flesh can no longer become prevailing. It is a fact that if our prayer ceases, our flesh will spontaneously show itself to be the same as that of unbelievers. No matter how rich our spiritual experience may be, this experience will not cause our flesh to improve. Our flesh will not even be influenced by it. The flesh cannot be influenced, changed, or improved, even after you have been a Christian for many decades. If your prayer ceases, your flesh will be the same today as it was before you were saved. Because the flesh does not change or improve, we need to pray without ceasing
18我们已经看见，真实的祷告使我们与属天的基督合拍。与天上基督合拍的经历是藉著正确的祷告生活而发生的。每当我们真实地祷告，我们就享受与基督属天的联合。然而，这个祷告在于稳固的根基，祭司职分，君王职分以及神建造的目标。
18We have seen that genuine prayer causes us to be identified with the heavenly Christ. The experience of identification with Christ in the heavens takes place through a proper prayer life. Whenever we pray in a genuine way, we enjoy a heavenly union with Christ. This prayer, however, depends on a solid base, on the priesthood, the kingship, and the goal of God’s building.
（二） 藉著争战的灵治死肉体
B. By Putting the Flesh to Death with the Fighting Spirit
19我们与亚玛力人争战，也是藉著争战的灵来治死肉体。（罗八13，加五17，24。）罗马六章六节说，我们的旧人已经和基督同钉十字架。然而，在罗马八章十三节我们看见，我们还必须靠著灵治死身体的恶行。再者，在加拉太五章二十四节保罗告诉我们，凡属基督的人，是已经把肉体钉在十字架上了。倘若我们不相信我们的旧人已经和基督同钉十字架，就不能对付肉体。因著我们的旧人已经钉死的事实，我们就有胆量和勇气来治死肉体。
19We also fight against Amalek by putting the flesh to death with the fighting Spirit (Rom. 8:13; Gal. 5:17, 24). Romans 6:6 says that our old man has been crucified with Christ. Nevertheless, in Romans 8:13, we see that we still must by the Spirit put to death the practices of the body. Furthermore, in Galatians 5:24 Paul tells us that those who belong to Christ have crucified the flesh. If we do not believe that our old man has been crucified with Christ on the cross, we shall not be able to deal with our flesh. Based upon the fact that our old man has already been crucified, we have the boldness and encouragement to put the flesh to death
20根据罗马八章十三节，当我们治死身体的恶行，那灵便与我们同工。这意思是说，那灵能作多少，全看我们愿意作多少。如果我们把肉体钉死，那灵就立刻与我们同工。我们都珍赏那灵的工作。然而，除非我们作工，否则那灵就不作工。那灵帮助那些帮助自己的人。然而，即使我们努力要帮助自己，我们仍然作不成甚么，这是个事实。我们需要那灵，而那灵也需要我们的合作。祂等候我们来帮助自己。只要我们这样作，祂就进来为我们作成一切。因此，藉著住在我们里面的那灵，我们治死身体的恶行。原则上，加拉太五章的事也是一样。根据这一章的上下文，那灵和肉体彼此相争。然而，凡属基督的人仍必须把肉体钉死。当灵与肉体相争时，我们就把肉体钉死。这是我们与那灵的工作配合所完成的。
20According to Romans 8:13, when we put to death the practices of the body, the Spirit works with us. This means that how much the Spirit works depends on how much we are willing to do. If we crucify the flesh, the Spirit immediately works together with us. We all appreciate the work of the Spirit. However, the Spirit does not work unless we work. The Spirit helps those who help themselves. However, it is a fact that even when we endeavor to help ourselves, we are still not able to accomplish anything. We need the Spirit, and the Spirit needs our cooperation. He waits for us to help ourselves. As soon as we do this, He comes in to do everything for us. By the Spirit who dwells in us, we thus put to death the practices of the body. In principle, the matter is the same in Galatians 5. According to the context of this chapter, the Spirit and the flesh are fighting against each other. However, those who are Christ’s must still crucify the flesh. As the Spirit fights against the flesh, we crucify the flesh. This is accomplished by our cooperation with the work of the Spirit
21一方面，我们必须与基督一同祷告；另一方面，我们必须用争战的灵来杀死肉体。今天基督在天上，也在我们里面作争战的灵。在天上祂是代祷的摩西，在我们里面祂乃是争战的约书亚。为了与内住的基督合作，我们需要与天上的基督联合。然后肉体就要实际地被治死。
21On the one hand, we must pray with Christ; on the other hand, we must slay the flesh with the fighting Spirit. Today Christ is both in the heavens and within us as the fighting Spirit. In the heavens He is the interceding Moses, and in us He is the fighting Joshua. We need to be in union with the heavenly Christ in order to cooperate with the indwelling Christ. Then in a very practical way the flesh will be put to death.
（三） 藉著治死所有出于肉体的良善或败坏
C. By Putting to Death All Good or Bad That Is of the Flesh
22倘若我们要与亚玛力人争战：我们必须治死一切出于肉体的，不论是好的或是坏的。事实上，出于肉体的，没有一样是好的，但在我们看
22If we would fight against Amalek, we must put to death all that is of the flesh, whether good or bad. Actually, nothing of the flesh is good. But to our eyes certain aspects of the flesh seem to be good
23来。肉体的某些方面似乎是好的。
23
24在撒母耳记上十五章三节，耶和华吩咐扫罗，『要去击打亚玛力人，灭尽他们所有的，不可怜惜他们；将男女、孩童、吃奶的，并牛、羊、骆驼和驴尽行杀死。』虽然扫罗用刀杀尽亚玛力的众民，他却『怜惜亚甲，也爱惜上好的牛、羊、牛犊、羊羔、并一切美物，不肯灭绝。凡下贱瘦弱的，尽都杀了。』（撒上十五9。）扫罗为此申辩说：『他们爱惜上好的牛羊，要献与耶和华。（撒上十五15。）很难说扫罗是否在撒谎。他也许留下上好的牛羊给自己用，而不是要献与耶和华。根据撒母耳记上十五章十二节，扫罗立了一个记念碑，也许是要记念他胜过亚玛力人。这说出他不在意神的话或神的心意，他只关心他的享受和荣耀。当撒母耳为著扫罗所作的质问他时，扫罗继续申辩说，他听从了耶和华的命令，但『百姓却在所当灭的物中，取了最好的牛羊，要献与耶和华。』（20。）这表明邪恶的肉体灭绝了，而肉体中似乎是良善的一面却得以存留。我们常常灭绝邪恶的肉体，却保存好的肉体，良善的肉体。我们都有某些优点，在某些事上我们以为比别人好。肉体的这些方面就是『羊叫』和『牛鸣』。每当我们说自己比别人好，我们就许可羊叫、牛鸣被人听见。扫罗说他行了耶和华的命令。然而，撒母耳说：『我耳中听见有羊叫、牛鸣，是从那里来的呢？』（14。）当扫罗宣称这些是留下来献与耶和华的，撒母耳回答说：『耶和华喜悦燔祭和平安祭，岂如喜悦人听从祂的话呢？听命胜于献祭，顺从胜于公羊的脂油。悖逆的罪，与行邪术的罪相等；顽梗的罪，与拜虚神和偶像的罪相同。』（22～23。）传道人时常说到这些经节。然而，在今天的基督徒当中，有许多羊叫和牛鸣，但没有听命和顺从。倘若我们要对付肉体，我们就必须彻底地对付，不论好的、坏的都完全治死。只要是出于肉体的，就必须对付。
24In 1 Samuel 15:3 the Lord charged Saul to “go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.” Although Saul utterly destroyed all the people with the edge of the sword, he “spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and of the lambs, and all that was good, and would not utterly destroy them: but everything that was vile and refuse, that they destroyed utterly” (1 Sam. 15:9). Saul excused this by saying that “the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord” (1 Sam. 15:15). It is difficult to say whether or not Saul was lying. He may have kept the best of the sheep and oxen for his own use, not to sacrifice to the Lord. According to 1 Samuel 15:12 (ASV), Saul set up a monument, perhaps to commemorate his victory over Amalek. This indicates that he did not care for God’sword or intention, but cared for his enjoyment and glory. When Samuel confronted Saul about what he had done, Saul continued to excuse himself by saying that he had obeyed the voice of the Lord, but “the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice to the Lord” (v. 21). This indicates that the evil flesh was destroyed, whereas the seemingly good aspect of the flesh was allowed to remain. Often we destroy the evil flesh, but we preserve the choice flesh, the good flesh. We all have certain good points, certain matters in which we think we are better than others. These aspects of the flesh are the “bleating sheep” and “lowing oxen.” Whenever we claim to be better than others, we allow the bleating of the sheep and the lowing of the oxen to be heard. Saul claimed to have performed the commandment of the Lord. However, Samuel said, “What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?” (v. 14). When Saul claimed that these were kept to be given in sacrifice to the Lord, Samuel replied, “Hath the Lord as great delight in burnt offering and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry” (vv. 22-23). Preachers often speak on these verses. Nevertheless, instead of obedience and hearkening, among today’s Christians there is much bleating of the sheep and lowing of the oxen. If we would deal with our flesh, we must deal with it thoroughly, utterly putting to death all that is good or bad. As long as something is of the flesh, it must be dealt with.
（四） 藉著顺从主的话
D. By Obedience to the Lord’sWord
25与亚玛力人争战也需要顺从主的话。（撒上十五22～23。）在扫罗的时代，顺从仅仅是外面顺从主的话。今天我们必须顺从里面膏油的涂抹。每当我们不顺从里面膏油的涂抹，肉体就立刻得势。但如果我们一直顺服里面膏油的涂抹，我们就会与基督一同祷告，并与内住的灵合作。这使我们能胜过肉体，并且把肉体治死。这就是与肉体争战的路。
25Fighting against Amalek also requires obedience to the Lord’sword (1 Sam. 15:22-23). At the time of Saul, obedience was only to the word in an outward way. Today we must obey the inner anointing. Whenever we disobey the anointing within, the flesh immediately becomes prevailing. But if we always obey the inner anointing, we shall pray with Christ and cooperate with the indwelling Spirit. This will enable us to overcome the flesh and put it to death. This is the way to fight against the flesh