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出埃及记生命读经 · 第49篇

国度的豫表

A Type of the Kingdom
1读经：出埃及记18；申命记1:9-18。表面看来，出埃及记十八章不是很难的一章。但实际上，它是出埃及记最难了解的一章。要了解这一章，我们需要认识，原则上，出埃及记是神完全救恩的一幅图画。记在这本书中的每一个事例和故事，都是这幅图画的一部分。在本篇信息中，我们要来看十八章所描绘神救恩的各部分。
1Scripture Reading: Exo. 18; Deut. 1:9-18 Apparently Exodus 18 is not a difficult chapter. However, it is actually the most difficult chapter in the book of Exodus to understand. To understand this chapter, we need to realize that, in principle, Exodus is a picture of God’s full salvation. Every case and story recorded in this book is part of this portrait. In this message we shall consider what part of God’ss alvation is portrayed in chapter eighteen
2有些圣经读者会希奇，为甚么十八章包含在出埃及记这本书中。他们认为从十七章直接到十九章更好，就是从击败亚玛力人到神的山，在那里百姓领受属天的异象。十八章似乎是孤立的，与十七章或十九章都没有关联。然而，若我们注意这个原则：出埃及记是一本图画的书，描绘出神完满的救恩，我们就要明白出埃及记十八章与这幅图画相关的意义。这一章在神救恩里的意义和重要性是甚么？
2Some readers of the Bible may wonder why chapter eighteen is included in the book of Exodus. They may think that it would be better to go directly from chapter seventeen to chapter nineteen, from the defeat of the Amalekites to the mountain of God, where the people received the heavenly vision. Chapter eighteen seems to stand alone, having no connection with either chapter seventeen or nineteen. However, if we care for the principle that Exodus is a picture book portraying God’s full salvation, we shall want to know the significance of Exodus 18 with respect to this portrait. What is the meaning, the significance, of this chapter in God’ss alvation
一 历史
I. HISTORY
3倘若我们仔细读民数记和申命记，就会发现出埃及记十八章所记载的，不是按著历史的顺序。出埃及记十八章所发生的事件，不是紧接在出埃及记十七章所记载的事件之后。事实上，十八章的事件发生于帐幕建造之后，在以色列人开始带著帐幕走向美地不久之前。所以，按著历史的顺序，十八章该在四十章后面。申命记一章六至十八节证实这事。在申1:9命记一章九节，摩西所指的时间，就是以色列人即将带著帐幕启程往美地去的时候。那时摩西对百姓说，他独自一人担当不起他们的麻烦、重任和争讼。（申一12。）那就是任命千夫长、百夫长、五十夫长、十夫长的时候。
3If we read carefully the books of Numbers and Deuteronomy, we shall find that what is recorded in Exodus 18 was not written according to the sequence of history. The events in Exodus 18 did not take place immediately after the events recorded in Exodus 17. Actually, the events in chapter eighteen took place after the building of the tabernacle and not long before the children of Israel began their journey with the tabernacle toward the good land. Therefore, according to historical sequence, chapter eighteen should come after chapter forty. Deuteronomy 1:6-18 proves this. The time to which Moses refers in Deuteronomy was the time the children of Israel were about to begin their journey with the tabernacle to the good land. At that time, Moses told the people that he alone could not bear their weariness, burden, and strife (Deut. 1:12, Heb.). That was the time captains were appointed over thousands, hundreds, fifties, and tens.
二 道理
II. DOCTRINE
4既然这些事发生在出埃及记四十章以后，为甚么记在出埃及记十八章，并且插在十七章和十九章中间呢？要回答这个问题，我们需要认识另一个重要的原则：圣经的记载主要是给我们神经营的完整启示。因这缘故，有时圣经的记载不按历史的顺序，反而按照道理的顺序。例如，马太福音不是按著历史的顺序写的；乃是按著特殊道理上的安排而写的。反之，马可福音是照著历史事件的顺序写的。马太照著道理的意义来排列事情。这个原则适用于出埃及记十八章的安排。
4Since these things took place after Exodus 40, why are they recorded in Exodus 18 and inserted between chapters seventeen and nineteen? To answer this question we need to recognize another important principle: the Bible was written mainly to give us a complete revelation of God’secon o my. For this reason, sometimes the biblical record is not according to the sequence of history, but is instead according to doctrine. The Gospel of Matthew, for example, was not written according to the sequence of history; rather, it was written according to a particular doctrinal arrangement. The Gospel of Mark, on the contrary, was written according to the sequence of historical events. Matthew arranged the events according to doctrinal significance. This principle applies to the placement of Exodus 18.
5当然，以色列人出了埃及，在旷野度过头一段时期，出埃及记并没有记载发生在他们身上的每一件事。同样的原则适用于四福音。四福音不包括主耶稣生活在地上所作的每一件事。福音书的作者选择某些事情，把它们摆在一起，目的在叙述神圣启示的观念。出埃及记是以同样的原则，为著同样的目的而写的。出埃及记的目的，不是要给我们发生在以色列人身上每一件事的详细历史；它乃是为著叙述神完全救恩的完整启示而写的。在出埃及记十七章，亚玛力人被击败。这表明拦阻神的百姓与祂一同往前的肉体被征服。击败亚玛力人以后，需要某件事来描绘神的国度。在神的默示之下，摩西插进一件后来发生的事，要补上十七章和十九章中间的空隙，并且给我们看见，在神完全的救恩里，肉体被击败并征服以后，国度就来到。亚玛力人被击败以后，为了建造神在地上的居所，就需要国度。
5To be sure, the book of Exodus does not record everything that happened to the children of Israel when they came out of Egypt and spent the first period of time in the wilderness. The same principle applies in the four Gospels. The Gospels do not include everything the Lord Jesus did in His life on earth. The writers of the Gospels selected certain things and put them together for the purpose of presenting a view of the divine revelation. Exodus was written in the same principle and for the same purpose. The purpose of Exodus is not to give us a detailed history of everything that happened to the children of Israel; it was written to present a complete view of God’s full salvation. In Exodus 17 Amalek is defeated. This signifies the subduing of the flesh, which frustrates God’sp eople from going on with Him. After the defeat of Amalek, there is the need of something to portray the kingdom of God. Under divine inspiration, Moses inserted an event which occurred later in order to fill the gap between chapters seventeen and nineteen and to show us that in God’s full salvation the kingdom comes after the defeat and subduing of the flesh. After the defeat of Amalek, the kingdom is needed for the building up of God’s dwelling on earth
6我们已一再指出，亚玛力人表明肉体，就是神在人里面的仇敌。撒但是神的仇敌。藉著人的堕落，撒但产生另一个神的仇敌。这个仇敌就是人的肉体，是神在人里面的仇敌。在神眼中，神最大的两个仇敌是撒但和肉体。在某种意义上，撒但也在堕落的人里面。但神在人里头真正主观的仇敌乃是肉体。为这缘故，神恨恶人的肉体。
6We have pointed out again and again that Amalek signifies the flesh, God’se ne my within man. Satan is God’se ne my. Through the fall of man, Satan has brought forth another enemy of God. This enemy, man’s flesh, is God’se ne my within man. In the eyes of God, the two greatest enemies of God are Satan and the flesh. In a sense, Satan also is in fallen man. But the actual subjective enemy of God in man is the flesh. For this reason, God hates man’s flesh
7根据新约，当人的肉体被击败并征服，神的国度就立刻来到。这一点在加拉太五章十七至二十五节说得很清楚。加拉太五章十七节说：『因为肉体和灵相争，灵和肉体相争；这两个是彼此相敌。』（直译。）二十一节告诉我们，行肉体之事的人，必不能承受神的国。二十四节用『已经把肉体钉死』这个片语来指十字架。当肉体被除去，国度便与我们同在。这由我们的经历可以证实。灵与肉体相对。在灵里有除去肉体的能力。当那灵带著十字架的能力击败我们的肉体，并且将其征服时，神的国度便与我们同在。
7According to the New Testament, when man’s flesh is defeated and subdued, the kingdom of God immediately comes in. This point is clearly indicated in Galatians 5:17-25. Galatians 5:17 says, “For the flesh lusts against the Spirit, and the Spirit against the flesh; for these oppose each other.” Verse 21 tells us that those who practice the things of the flesh will not inherit the kingdom of God. Verse 24, using the phrase, “have crucified the flesh,” refers to the cross. When the flesh is crossed out, the kingdom is present with us. This is confirmed by our experience. The Spirit is versus the flesh. In the Spirit there is the power to cross out the flesh. When the Spirit with the power of the cross defeats our flesh and causes it to be subdued, the kingdom of God is with us.
8在加拉太五章十七至二十五节，有四个重要的词：肉体、那灵、钉死（指十字架）和国度。每一个词都可以用一种颜色来代表：黑色代表肉体，绿色代表那灵，红色代表十字架，蓝色代表国度。把圣经的这些字画上这些颜色很有帮助。肉体当然是黑色，而那灵是绿色，满了生命。红色的十字架对付黑色的肉体。这就带进由天空的蓝色所代表的国度。如果我们将注意力集中在这四个词上面，我们就要蒙光照。今天在我们的经历中，有黑色的肉体，绿色的那灵，红色的十字架，以及蓝色的国度。出埃及记是由两个主要段落组成的。第一章至十七章构成第一段，而十九章至四十章构成第二段。在第一段我们看见，我们堕落的人，蒙了救赎、拯救和释放。不但如此，我们还过了红海，进入旷野，在那里享受神的供应，并且击败肉体。这是何等奇妙的救恩！
8Four crucial words in Galatians 5:17-25 are flesh, Spirit, crucified (referring to the cross), and kingdom. Each of these four terms may be signified by a color: the flesh by black, the Spirit by green, the cross by red, and the kingdom by blue. It may even be helpful to mark these words in our Bibles with these colors. The flesh certainly is black, whereas the Spirit is green, full of life. The red cross deals with the black flesh. This brings in the kingdom, signified by blue, the color of the sky. If we focus our attention on these four terms, we shall be enlightened. In our experience today we have the black of the flesh, the green of the Spirit, the red of the cross, and the blue of the kingdom. The book of Exodus is composed of two main sections. Chapters one through seventeen make up the first section, and chapters nineteen through forty, the second section. In the first section we see that we, who were fallen, have been redeemed, saved, and delivered. Furthermore, we see that we have passed through the Red Sea and have entered into the wilderness, where we enjoy God’spr o vision and defeat the flesh. What a wonderful salvation this is
9在第二段，从十九章至四十章，有建造神在地上居所的启示。这一段好几章都与律法有关。然而，这件事不该使我们没有出埃及记的完整启示。这本书的目的在启示神的完全救恩，是为著建造祂的居所。在第一章，我们看见神的选民在埃及堕落的光景中，但在最后一章，我们看见作为神居所的帐幕。何等的对比！神的选民从堕落的光景一直被拯救到神的居所里面。在出埃及记的开头，神的选民以色列人在世界的暴虐之下。神拯救他们，释放他们，搭救他们，并使他们成为神在地上的居所。因此，出埃及记的焦点不是颁赐律法。不错，这本书的确记载律法的诫命。但如果我们只注意这个，就不会看见出埃及记的完整启示，包含神的救恩，为著建造祂的居所。在本书的头十七章有一幅图画，描绘神如何拯救祂约百姓，释放他们，搭救他们，并在旷野供给他们。然后神领他们到西乃山，赐给他们建造神居所的异象，使他们能照著这个异象来建造神的居所。
9In the second section, chapters nineteen through forty, we have a revelation of the building up of God’s dwelling place on earth. Several chapters in this section are concerned with the law. However, this fact should not keep us from having a complete view of the book of Exodus. The purpose of this book is to show God’s full salvation for the building up of His dwelling place. In the first chapter we see God’s chosen people in a fallen condition in Egypt, but in the last chapter we see the tabernacle as God’s dwelling place. What a contrast! God’s chosen people are saved all the way from their fallen condition into God’s dwelling place. At the beginning of the book of Exodus, the children of Israel, God’s chosen people, are under the tyranny of the world. God saved them, delivered them, rescued them, and made them His dwelling place on earth. Thus, the focal point of the book of Exodus is not the giving of the law. Yes, this book definitely records the decree of the law. But if we only pay attention to this, we shall not see that the complete view of the book of Exodus encompasses God’s salvation for the building of His dwelling place. In the first seventeen chapters of this book we have a portrait of how God saved His people, delivered them, rescued them, and provided for them in the wilderness. Then He brought them to Mount Sinai to give them the vision of the building of His dwelling place so that they might build it according to this vision.
10倘若我们根据天然的观念来读出埃及记，我们会强调律法的颁赐。对我们来说，出埃及记主要是记载神如何藉著摩西赐下诫命、律例、典章。然而，若我们有神圣、属灵的观点来读这本书，我们将了解出埃及记主要还不是颁赐律法的故事，而是记载神如何拯救祂的选民，并赐给他们属天的异象，使他们能在地上建造祂的居所。即使律法的诫命和帐幕的样式，我们都注意到了，但在里面深处，我们的观念还是说，出埃及记主要是为著律法的诫命。我们会注意律法远胜于帐幕。
10If we read the book of Exodus according to the natural concept, we shall emphasize the giving of the law. To us, the book of Exodus will primarily be a record of how God gave commandments, ordinances, and statutes through Moses. However, if we have a divine, spiritual viewpoint in reading this book, we shall realize that Exodus is not primarily a story of the giving of the law, but is an account of how God saved His chosen people and gave them a heavenly vision so that they could build His dwelling place on earth. Even though we may pay attention both to the decree of the law and to the pattern of the tabernacle, deep within, our concept may be that Exodus is primarily for the decree of the law. We may pay far more attention to the law than to the tabernacle
11在出埃及记主要的两段之间，就是在神的救恩和神的建造之间，需要国度。没有国度，神的救恩就没有结局，没有结果。这正是今天许多基督徒中间的光景。因为很少基督徒彻底地对付肉体，在他们中间看不见神救恩的正确结果，就是国度。一个基督徒也许是正统的、合乎圣经的，也很有道德；然而，他可能完全在肉体里面。他也许很爱人，并且非常谦卑，但他的爱和谦卑是出于肉体。连他传福音的工作也是凭肉体而行。我们传福音时也许又和蔼，又谦卑，总是亲切地与人谈话，从不与他们争论。但这一切看起来似乎不错的行为可能是出乎肉体的。在灵里传福音是一回事，在肉体里传福音是另一回事。神首先在意的不是我们作甚么；祂在意我们凭甚么而作，到底我们是凭著灵还是凭著肉体而作。
11Between the two main sections of Exodus, the section on God’ss alvation and on God’s building, there is the need for the kingdom. Without the kingdom, there is no result, no issue, of God’ss alvation. This is exactly the situation among many Christians today. Because few Christians deal with the flesh thoroughly, there is not found among them the proper result of God’ss alvation, that is, the kingdom. A certain Christian may be fundamental, scriptural, and ethical. Nevertheless, he may be altogether in the flesh. He may love others and be quite humble. But his love and humility may be of the flesh. Even his work of gospel preaching may be carried out in the flesh. In our preaching of the gospel we may be nice, pleasant, and humble, always talking kindly to others and never arguing with them. But all this seemingly good behavior may be of the flesh. It is one thing to preach the gospel in the Spirit and another thing to preach the gospel in the flesh. God does not first care for what we do; He cares for the means by which we do things, for whether we do them by the Spirit or by the flesh.
12有许多基督徒无法了解这样论到肉体的话。他们多少享受了神的救恩，但在他们的享受中没有正确的结果。如果我们享受神的救恩到一个程度，击败亚玛力人，对付神在我们里面的仇敌，我们就有神的国度，作为神救恩的结果、结局。历年来，在这个职事中，我从未见过一班基督徒，像今天在主恢复中的圣徒，那样透彻地认识肉体，并对肉体的行动有适当的惧怕。因这缘故，我们有国度作为神救恩的结果。我们在肉体里面，很容易被别人绊倒。但是当我们在灵里，则正好相反，甚么人都很难绊倒我们。不但如此，肉体作事有它自己的喜欢、自己的爱好。例如，许多基督徒喜欢夸耀他们为了某种理由而捐赠多少钱财。他们期望因此获得众人的赞誉。这乃是出于肉体。今天基督徒所行的，许多都是在肉体里面。某些批评主恢复的人说，我们都在某人的控制之下。然而，事实上我们不受甚么人，也不受甚么事情的控制。我不控制别人，别人也不控制我。不仅如此，长老也不控制圣徒。但我们都在活的灵，并作工的十字架的控制之下。这个会杀死肉体。我能作见证，那灵与十字架使我不与妻子争论。有时候消极的话到了舌尖，但那灵与作工的十字架却来征服肉体。因为我的妻子和我都经历肉体被杀死，我们过著平安的婚姻生活。倘若这是我们在家庭和教会生活中的经历，我们就活在国度里了。出埃及记没有解释国度，而是给我们一幅国度的图画。出埃及记是一本图画的书，不是一本解释或定义的书。例如，出埃及记没有给神的救赎下定义。反之，它摆出逾越节的图画。在这本书中没有道理的定义，而有神经营的完整图画。十八章没有题到国度这个词，但有一幅国度的清楚图画。倘若我们以正确的领会来读本章，我们会看见它是一幅神国度的图画。
12There are many Christians who are not able to understand such a word about the flesh. They enjoy God’s salvation to a certain extent, but in their enjoyment there is no proper result. If we enjoy God’ss alvation to the extent of defeating Amalek, of dealing with God’s enemy within us, we shall have the kingdom of God as the issue, the result, of God’ss alvation. Throughout all my years in the ministry, I have never seen a group of Christians who know the flesh as thoroughly and who have such a proper fear of acting in the flesh as the saints in the Lord’s recovery today. For this reason, we have the kingdom as the result of God’ss alvation. When we are in the flesh, we are easily offended by others. But when we are in the Spirit, the opposite is true. It is very difficult for anyone to offend us. Furthermore, the flesh has its own preference, its own taste in doing things. For example, many Christians like to make a display of how much money they donate to some cause. They expect to receive public recognition for this. This is of the flesh. So much of what Christians do today is done in the flesh. Certain ones who criticize the Lord’s recovery have said that we are all under someone’s control. However, it is a fact that we are not under the control of anyone or anything. I do not control others, and others do not control me. Furthermore, the elders do not control the saints. But we are all under the control of the living Spirit with the operating cross. This kills the flesh. I can testify that the Spirit with the cross keeps me from arguing with my wife. Sometimes a negative word has been on the tip of my tongue, but the living Spirit with the operating cross came in to subdue the flesh. Because both my wife and I experience the killing of the flesh, we have a peaceful married life. If this is our experience at home and in the church life, we are living in the kingdom. Instead of explaining the kingdom, the book of Exodus gives us a picture of the kingdom. Exodus is a book of pictures, not a book of explanations or definitions. For example, Exodus does not attempt to define God’s redemption. Instead, it presents the picture of the Passover. In this book there are no doctrinal definitions, but a full picture of God’s economy. In chapter eighteen there is no mention of the word kingdom, but there is a clear picture of the kingdom. If we read this chapter with the proper realization, we shall see that it is a portrait of the kingdom of God.
三 国度的图画
III. THE PORTRAIT OF THE KINGDOM
（一） 神的以色列人击败了神的仇敌
A. The Israel of God Having Defeated God’sE ne my
13现在我们来看十八章中国度的图画。正如我们所指出，国度在神的仇敌亚玛力人被击败以后来到，亚玛力人豫表肉体。（十七13～。）新约启示，当神的选民击败了神的仇敌，国度便来到。在出埃及记十八章的国度出现以前，在十七章已击败了神在我们里头的仇敌，就是亚玛力人所豫表的。
13Now we shall consider the portrait of the kingdom in Exodus 18. As we have indicated, the kingdom comes in after God’se ne my, Amalek, which typifies the flesh, has been defeated (17:13-16). The New Testament reveals that the kingdom comes when 16 God’s chosen people have defeated His enemy. Before the kingdom is presented in Exodus 18, God’se ne my within us, typified by Amalek, is defeated in chapter seventeen.
（二） 外邦人来赞美神并敬拜神
B. The Gentiles Coming to Praise God and Worship Him
14圣经也指明，当国度来到，成为击败神仇敌的结果，寻求神的外邦人会来敬拜祂。这些外邦人由叶忒罗所代表。（十八1，5，10～12。）摩西的岳父叶忒罗是米甸的祭司。根据士师记六章三节，米甸人靠近亚玛力人，米甸人有点和亚玛力人混杂在一起。亚玛力人被击败以后，有些米甸人非常敬虔地来到神的百姓这里。叶忒罗不是偶像的祭司，而是真神的祭司。他赞美神，敬拜神，并献祭给神。所以，叶忒罗代表归向神的外邦人，在国度里成为追求神的人。
14The Bible also indicates that when the kingdom comes as a result of the defeat of God’se ne my, the Gentiles who are seeking God will come to worship Him. These Gentiles are represented by Jethro (18:1, 5, 10-12). Jethro, Moses’ father-in-law, was a priest of Midian. According to Judges 6:3, the Midianites were close to the Amalekites. The Midianites and the Amalekites were somewhat mixed together. After the Amalekites were defeated, certain of the Midianites came to God’sp eople in a very godly way. Jethro was a priest not of idols, but of the true God. He praised God, worshipped God, and offered sacrifices to God. Therefore, Jethro represents the Gentiles who turn to God and become seekers of God in the kingdom
（三） 教会有分于国度
C. The Church Participating in the Kingdom
15当国度来到，教会有分于国度。事实上，教会在国度里将是管理的权柄。在十八章，教会由西坡拉所代表，就是摩西被以色列人弃绝的期间所得著的妻子。（二13～22。）许多圣经学者知道，西坡拉豫表基督被以色列人弃绝的时候所得著的外邦教会。即使今天基督仍被犹太人所弃绝。在这被弃绝的期间，基督得著外邦教会，是从外邦世界选召出来的，正如摩西得著一位外邦妻子一样。到此为止，在十八章有三个要点：击败仇敌，外邦人来敬拜神，以及西坡拉所代表的教会。我们把这三点摆在一起，就有一幅国度的图画。有些人也许不同意十八章描绘出国度的说法。然而，我们这样说并不离谱。如果保罗没有告诉我们，逾越节是基督的图画，谁有胆量这样说呢？使徒保罗领先将出埃及记寓意化，他告诉我们，基督是我们的逾越节。不但如此，吗哪和被击打的磐石也是基督的豫表，从磐石流出的水是那灵的豫表。我们也指出，在十七章，亚玛力人表明肉体，摩西表明升天的基督为我们代求，而约书亚豫表内住的灵为我们争战。有这一切为背景，我们说十八章的叶忒罗和西坡拉也有豫表的意义是很恰当的。难道叶忒罗和西坡拉仅仅是历史人物么？当然不是。这样说就不认识出埃及记是一本图画的书。法老如何代表撒但，埃及如何代表世界，照样，叶忒罗代表外邦人，而西坡拉代表外邦的教会。根据出埃及记所有的物件都是图像的原则，十八章的事不该看为例外。我们知道十八章是描绘国度，因为在这里我们看见，神的百姓击败祂的仇敌以后，敬虔的外邦人归向神的百姓，赞美神，敬拜神，并献祭给神。我们也看见外邦的教会兴旺。当这三件事一起发生时，就有神的国度。
15When the kingdom comes, the church participates in the kingdom. In fact, the church will be the ruling authority in the kingdom. In chapter eighteen the church is represented by Zipporah, the wife of Moses secured by him during his rejection by Israel (2:13-22). A number of Bible students realize that Zipporah typifies the Gentile church gained by Christ during the time of His rejection by the children of Israel. Even today Christ is still rejected by the Jews. During this period of rejection, Christ gains the Gentile church, taken out from the Gentile world, just as Moses gained a Gentile wife. Thus far in chapter eighteen we have three main points: the defeat of the enemy, the coming of the Gentiles to worship God, and the church represented by Zipporah. Putting these points together, we have a picture of the kingdom. Some may disagree with the claim that the kingdom is portrayed in chapter eighteen. However, we are not going too far when we make this claim. If Paul had not told us that the Passover was a portrait of Christ, who would have had the boldness to say this? The apostle Paul took the lead to allegorize the book of Exodus when he told us that Christ is our Passover. Furthermore, the manna and the smitten rock are also types of Christ, and the water from the rock is a type of the Spirit. We have also pointed out that in chapter seventeen Amalek signifies the flesh, Moses signifies the ascended Christ interceding for us, and Joshua typifies the indwelling Spirit fighting for us. With all this as the background, it is proper to say that Jethro and Zipporah in chapter eighteen also have a typical significance. Are Jethro and Zipporah merely historical figures? Certainly not. To say this is to fail to realize that Exodus is a book of pictures. As Pharaoh represents Satan and Egypt represents the world, so Jethro signifies the Gentiles, and Zipporah, the Gentile church. According to the principle that all the items in Exodus are figures, the matters in chapter eighteen should not be considered as exceptions. We know that chapter eighteen portrays the kingdom because here we see that after God’s people had defeated His enemy, the godly Gentiles turned to God’sp eople to praise God, worship Him, and offer sacrifice to Him. We also see that the Gentile church is prevailing. When these three things all happen together, there is the kingdom of God.
16我们可以将出埃及记十八章的图画应用到今天我们基督徒的光景中。我们从经历中知道，当我们的肉体被击败，不信的人就要归向我们。众教会积极传福音是好的。然而，若我们活在肉体里，不能战胜亚玛力人，我们也许多多劳苦传福音，但很少不信的人会回转。如果我们先击败并征服肉体，然后去接触人，传福音给他们，叶忒罗就会到我们这里来。这意思是说，不信的人会转到这边来。当我们凭著活的灵，藉著作工的十字架，杀死肉体而传福音时，无论我们到那里，人都会归向我们。不但如此，西坡拉所代表的教会也要兴旺起来。因此，正确的传福音定规是国度。马太二十四章十四节说，这国度的福音，必须要传遍天下。
16We may apply the picture of Exodus 18 to our situation as Christians today. We know from our experience that when our flesh is defeated, the unbelievers will turn to us. It is good that all the churches are actively preaching the gospel. However, if we live in the flesh and fail to defeat Amalek, we may labor a great deal in preaching the gospel, but not many unbelievers will turn. But if we first defeat and subdue our flesh and then go forth to contact people and preach the gospel to them, Jethro will come to us. This means that the unbelievers will turn this way. When we preach the gospel by the living Spirit through the operating cross, killing the flesh, people will turn to us wherever we go. Furthermore, the church, signified by Zipporah, will become prevailing. Thus, the proper gospel preaching must be the kingdom. In the words of Matthew 24:14, the gospel of the kingdom must be preached to the whole inhabited earth
17福音必须是国度。倘若我们活在肉体里，不论我们传福音多努力，别人不会藉著我们归向神。我们必须是战胜亚玛力人的人。然后代表外邦人的叶忒罗，会藉著我们归向神，而且教会也必兴旺起来。
17The gospel must be the kingdom. If we live in the flesh, others will not turn to God through us, no matter how hard we work in preaching the gospel. We must be those who defeat Amalek. Then Jethro, representing the Gentiles, will turn to God through us, and the church will become prevailing.
（四） 国度的权柄和等次
D. The Authority and Order of the Kingdom
18在十八章十三至二十七节，有一幅国度的权柄和等次的图画。摩西所代表的基督是权柄的头，而在基督作头之下有权柄的等次。
18In 18:13-27 we have a picture of the authority and order of the kingdom. Christ, signified by Moses, is the Head of authority, and under the headship of Christ is the order of authority
19有些圣经教师说，叶忒罗给摩西的题议乃是照著人的组织法。司可福（C.I.Scofield）说，这个组织法在民数记十一章十一至十七节，二十四至三十节中为神所弃绝。然而，我们若仔细读出埃及记十八章、申命记一章、民数记十一章，我们会看见，这几段话与两件不同的事有关，而后者并不废掉前者，反而加强了前者。民数记十一章说到七十位长老，但在出埃及记十八章或申命记一章没有题起长老。反而在这两章里，我们读到官长。既然以色列人至少有二百万，千夫长、百夫长、五十夫长、十夫长定规数以千计。这些官长为要与七十位长老有所区别。如果将出埃及记十八章、申命记一章与民数记十一章作比较，我们会看见，民数记十一章所包含的主题与出埃及记十八章和申命记一章不同。在这两章我们读到麻烦、重任和争讼。但民数记十一章描述百姓背叛神。因这背叛，摩西向主抱怨说：『管理这百姓的责任太重了，我独自担当不起。』（民十一14。）然后主吩咐摩西，从以色列的长老中招聚七十个人。（16。）民数记十一章的背叛，与出埃及记十八章和申命记一章所说的麻烦、重任和争讼大不相同。出埃及记十八章和申命记一章的记载，目的是在神的国度里，在神百姓当中维持良好的次序，而在民数记十一章是要顾到神的百姓与神之间的关系。也许每天有好几百个问题呈到摩西那里。这使叶忒罗建议摩西指派千夫长、百夫长、五十夫长、十夫长，来帮助他。出埃及记十八章和申命记一11章所处理的问题比较次要，但民数记十一章则是论到我们与神有正确关系的重要结果。这就是神的灵降在那成为先知的七十位长老身上的原因。这七十人并没有取代千夫长、百夫长、五十夫长、十夫长。
19Some Bible teachers say that Jethro’s proposal to Moses was according to the human way of organization. C. I. Scofield says that this organizational way was rejected by God in Numbers 11:11-17, 24-3 0. However, if we study carefully Exodus 1 8, Deuteronomy 1, and Numbers 11, we shall see that these portions of the Word are concerned with two different events and that the latter does not abolish the former. On the contrary, it strengthens the former. Whereas Numbers 11 speaks of seventy elders, there is no mention of elders in Exodus 18 or Deuteronomy 1. Instead, in these chapters we read of captains. Since the children of Israel must have been at least two million in number, the captains of thousands, hundreds, fifties, and tens must have numbered in the thousands. These captains are to be distinguished from the seventy elders. If we compare Exodus 18 and Deuteronomy 1 with Numbers 11, we shall see that Numbers 11 covers a different subject from that covered in Exodus 18 and Deuteronomy 1. In these two chapters we read of the people’swear i ness, burden, and strife. But Numbers 11 describes the people’s rebellion against God. Because of this rebellion, Moses complained to the Lord: “I am not able to bear all this people alone, because it is too heavy for me” (Num. 11:14). Then the Lord told Moses to gather seventy men of the elders of Israel (v. 16). The rebellion in Numbers 11 is very different from the weariness, burdens, and strife referred to in Exodus 18 and Deuteronomy 1. The purpose of the record of Exodus 18 and Deuteronomy 1 is to maintain a good order among God’s people in His kingdom, whereas that in Numbers 11 is to take care of the relationship between God’s people and God. Daily perhaps hundreds of problems were brought to Moses. This caused Jethro to propose that Moses appoint captains of thousands, hundreds, fifties, and tens to help him. The problems dealt with in Exodus 18 and Deuteronomy 1 were relatively minor, but Numbers deals with the serious issue of our proper relationship with God. This was the reason that the Spirit of God came upon the seventy elders who became prophets. These seventy did not replace the captains of thousands, hundreds, fifties, and tens.
20我指出这件事的目的是在帮助我们看见，叶忒罗的建议是非常积极的。它描述在神的国度里，在神圣权柄之下的等次。它帮助我们看见，神的国度里没有混乱。反之，在摩西所代表的基督元首地位之下，一切都是有秩有序的。在基督作元首之下，每一件事、每一个人都是有次有序的。倘若在一个地方教会中，无论大事小事都归长老，那个教会定规是软弱的。它实际上还不是神的国度。如果一个地方教会真是神的国度，就不光有长老，也有官长。我们已经看见，在出埃及记十八章的图画中，西坡拉代表教会。那么官长代表甚么呢？他们代表维持良好次序的人。不需要将每件事都归诸摩西，照样，今天在教会中，也不需要每一件事都找长老。反而在教会生活中该有官长，在基督元首权柄之下，解决问题并维持秩序。
20My purpose in pointing out this matter is to help us see that Jethro’s proposal was very positive. It depicts the order under divine authority in the kingdom of God. It helps us to see that in God’skin gdom there is no disorder. Rather, under the headship of Christ, represented by Moses, everything is orderly. Under Christ’she ad ship everything and everyone is in order. If in a local church all matters, great and small, are referred to the elders, that church is weak. It is not the kingdom of God in a practical way. If a local church is truly the kingdom of God, there will be not only the elders, but also the captains. We have seen that in the picture in Exodus 18 Zipporah represents the church. What then do the captains represent? They represent the keeping of things in good order. Just as there was no need for everything to be referred to Moses, so there is no need in the church today for everything to be referred to the elders. Instead, there should be captains in the church life who, under Christ’she ad ship, work out problems and maintain order
21假定两位弟兄彼此有问题，如果需要把长老请来，神的国度在教会中就没有实际地出现，显然缺乏了生命与权柄。即使在少数弟兄姊妹中间，也该有一位官长，就是能题醒别人那灵和十字架的人。如果有一位官长这样作，弟兄们之间的问题将得以解决，秩序也得以维持。在教会生活中，官长的出现乃是国度的记号。它指明我们有摩西所表明作元首的基督。我们都在祂的元首权柄之下。
21Suppose two brothers have a problem with each other. If there is the need to call in the elders, the kingdom of God is not present in the church in a practical way. There is a definite lack of life and authority. Even among a small number of brothers and sisters, there should be a captain, someone who can remind others about the Spirit and the cross. If there is a captain to do this, the problem between the brothers will be solved, and the order will be maintained. The presence of the captains in the church life is a sign of the kingdom. It is an indication that we have Christ, signified by Moses, as our Head and that we are all under His headship
22在本篇信息中，我们一再指出，出埃及记十八章呈现一幅国度的图画。在这一章里我们看见这幅图画的四方面：神的百姓击败亚玛力人，就是肉体；敬虔的外邦人来寻求神；外邦的教会兴旺；以及维持正确的次序。这四件事摆在一起，就有神的国度，作为享受神救恩和供给的结果。
22In this message we have pointed out repeatedly that Exodus 18 presents a picture of the kingdom. In this chapter we see four aspects of this picture: the defeat of Amalek, the flesh, by God’sp eople; the coming of the godly Gentiles to seek God; the prevailing of the Gentile church; and the maintaining of a proper order. When these four matters are put together, we have the kingdom of God as the issue of the enjoyment of God’ss alvation and provision
23在出埃及记的头十七章中，神的选民享受了祂的救恩和供给。现在到了十八章，我们有这享受的结果─以国度为范围、为环境，在那里神的百姓可领受神居所样式的异象，并且照著这个样式来建造帐幕。因著国度是建造神居所所必须的，摩西因著神的默示，将申命记一章的1事件，插进出埃及记十七章和十九章之间，为了要完成神完全救恩的图画。按我们的经历，我们能作见证，在享受神的救恩和供给以后，我们被带进神的国度里，在那里一切都有次有序。为此我们何等赞美主！国度的出现使我们能建造帐幕作为神的居所。
23In the first seventeen chapters of Exodus, God’s chosen people enjoyed His salvation and provision. Now in chapter eighteen we have the issue of this enjoyment— the kingdom as the sphere, the environment, where God’s people may receive the vision of the pattern of God’s dwelling and build the tabernacle according to this pattern. Because the kingdom is necessary for the building of God’s dwelling place, Moses, under divine inspiration, inserted an event from Deuteronomy between chapters seventeen and nineteen of Exodus in order to complete the picture of God’s full salvation. According to our experience, we can testify that after we enjoy God’ss alvation and provision, we are brought into the kingdom of God, where everything is in order. How we praise the Lord for this! The presence of the kingdom enables us to build the tabernacle as God’s dwelling place.