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出埃及记生命读经 · 第61篇

颁赐律法和律法功用的消极方面（一）

The Negative Aspect of the Giving of the Law and of its Function (1
1读经：出埃及记19:1-25;20:18-22;24:1-18;32:1-35;33:1-6;34:1-4,29-35;3:1,12;4:27;18:5；加拉太书4:24-25；希伯来书12:18-21。
1Scripture Reading: Exo. 19:1-25; 20:18-22; 24:1-18; 32:1-35; 33:1-6; 34:1-4, 29-35; 3:1, 12; 4:27; 18:5; Gal. 24:1-18; 32:1-35; 33:1-6; 34:1-4, 29-35; 4:24-25; Heb. 12:18-21 3:1, 12; 4:27; 18:5
2在好几篇论到律法『白昼』一面的信息之后，我们在本篇信息中，来到『黑夜』的一面。根据圣经中神圣的启示，每当神来与人有所接触，这个接触定规是有两方面。原因在于这样的接触涉及到神与人。在创世记三章人类堕落以前，人完全在神那一边。人是照著神的形像，按著神的样式造的。在创世记一章我们看见，神创造植物和动物，各从其类。当然，人不是神圣的，但人被造，不像万物各从其类，而是从神类的。所以，在创造的时候，人是在神那一边，并且与神合一。在创造的时候，神和人不是两类。因著人是照著神的一类造的，只有一个种类，就是神的种类。在创世记三章我们看见，蛇用诡诈将祂邪恶的思想注入女人的心思里。蛇问女人的问题，以及对她所说的话，就是那恶者思想的化身。当夏娃对蛇说话，并回答牠的问题时，就把邪恶的观念接受到她的心思里。这意思是说，在她吃知识树的果子以前，撒但的思想已经种到她里面。人堕落的发生，先是因著接受魔鬼的思想，然后因著吃知识树的果子那个肉体的举动。首先人的思想赞成那恶者；然后人照著那恶者的思想和话语而行动，吃了知识树的果子。结果，那恶者的性情进到人的肉体里。于是邪恶的思想和性情将人与神分开，使人不再在神的一边，或是从神的一类。正如圣经指明，每一个罪人都是蛇类，就是毒蛇之种。（太二三33。）约翰一书三章十节甚至告诉我们，堕落的人是魔鬼的儿女。堕落的人成为那恶者一类的受造之物。他不再是从神的一类。故此，主耶稣责备彼得的时候，称他为撒但。再者，有一天主耶稣明说，那将要卖祂的犹大是魔鬼。（约六70。）主能称祂一个亲密的门徒为撒但，并且说到一个假门徒是魔鬼，这件事实指明，堕落的人现今是从撒但一类的。堕落使人成为另一类的受造之物，不再是从神的一类。
2After several messages on the “day” aspect of the law, we come in this message to the “night” aspect. According to the divine revelation in the Bible, whenever God comes to have contact with man, there are always two aspects of this contact. The reason for this is that such contact involves both God and man. Before the fall of man in Genesis 3, man was wholly on God’ss i de. He had been created in God’s image and after God’s likeness. In Genesis 1 we see that God created the plants and animals each according to its own kind. Although man, of course, is not divine, he was created according to God’s kind, not according to his own kind, as was the case with everything else. Man was made in the image of God and after the likeness of God. This indicates that man was created according to God’s kind. Therefore, at the time of creation, man was on God’ss i de and was one with Him. Concerning God and man at the time of creation, there were not two kinds. Because man was made according to God’s kind, there was just one kind, and that was God’s kind. In Genesis 3 we see that in his subtlety the serpent injected his evil thought into the mind of the woman. The question he asked her and the words he spoke to her were the embodiment of the Devil’s thought. When Eve spoke to the serpent and responded to his question, she received devilish concepts into her mind. This means that before she ate of the fruit of the tree of knowledge, satanic thoughts had already been planted into her. Man’s fall took place first through the acceptance of devilish thoughts, then through the physical act of eating the fruit of the tree of knowledge. First the human mind took sides with the Devil; then man acted according to the Devil’s thought and word by eating the fruit of the tree of knowledge. As a result, the nature of the Devil entered into man’s flesh. The consequence of this was that the devilish thought and nature separated man from God so that man was no longer on God’s side or after His kind. As the Bible indicates, every sinner is a serpent, the very offspring of vipers (Matt. 23:33). In 1 John 3:10 we are even told that fallen people are children of the Devil. Fallen man has become a creature after the Devil’s kind. He is no longer after God’s kind. For this reason, in rebuking Peter the Lord Jesus called him Satan. Furthermore, one day the Lord Jesus plainly said that Judas, the one who would betray Him, was a devil (John 6:70). The fact that the Lord could call one of His intimate disciples Satan and refer to a false disciple as a devil indicates that fallen man is now according to Satan’s kind. The fall has caused man to become another kind of creature, a creature no longer according to God’s kind.
3神领以色列人到西乃山，那时候他们是从神的一类，还是从撒但的一类？我们应当小心回答这个问题。在出埃及记十九章三节，神说到雅各家和以色列人。雅各家和以色列人是两种不同的百姓。（这个不同不能解释为希伯来诗常见的对句法之一例。）在神的眼中，雅各家和以色列人不一样。雅各是从那一类？他是从神的一类么？当然，篡夺者雅各是从那恶者的一类，因他是一个堕落的人。雅各和我们一样，是从那恶者的一类。因此『雅各家』的说法，是称呼从那恶者一类的人。『以色列人』的说法，表明从神一类的人，他们是神的君王以色列的后裔。现在我们可以看见，神领以色列人到西乃山的时候，他们在神眼中是两种人，就是从撒但一类的雅各家，以及从神一类的以色列人。很难说有多少人属于雅各家，多少人属于以色列人。无疑地，摩西是在以色列人当中，因他是从神的一类。很难说出亚伦在那里。亚伦似乎在雅各家，又似乎在以色列人中。我们的经历常是这样。早晨我们也许列在以色列人中，但是一天工作结束之后『我们的行动也许就像雅各了。根据二十四章一节，亚伦和拿答、亚比户，并以色列长老中约七十人，奉命上到主那里去。但后来亚伦显得胜不过那些宗教会众的意见，他们对他说：『起来，为我们作神像，可以在我们前面引路。』（三二1。）那些会众当然可称为宗教的会众，因为他们有意敬拜某种东西，即使那种东西是一个偶像他们也敬拜。亚伦知道百姓的要求是罪恶的，但他太胆怯，无法与他们对抗。实在说来，亚伦是在两边，有时候在神的一边，而有时候在那些宗教会众的一边。
3At the time God brought the children of Israel to Mount Sinai, were they after God’s kin do rafter Satan’s kind? We should be careful in answering this question. In Exodus 19:3 God refers to both the house of Jacob and the children of Israel. The house of Jacob and the children of Israel are two different kinds of people. (This distinction cannot be explained away as an instance of the parallelism common to Hebrew poetry.) In the eyes of God the house of Jacob is different from the children of Israel. According to whose kind was Jacob? Was he according to God’s kind? Surely Jacob, a supplanter, was according to the Devil’s kind, for he was a fallen person. Like us, Jacob was after the Devil’s kind. Hence, the expression “the house of Jacob” is the title of the people who are after the Devil’s kind. The expression “the children of Israel” denotes a people who are according to God’s kind. They are descendants of Israel, the prince of ─ God. Now we can see that when God brought the Israelites to Mount Sinai, they were in His eyes two peoples: the house of Jacob according to Satan’skin dand the children of Israel according to God’s kind. It is rather difficult to say how many were among the house of Jacob and how many belonged to the children of Israel. Moses, no doubt, was among the children of Israel, for he was according to God’s kind. It is not easy to say where Aaron was. Aaron seemed to be among both the house of Jacob and the children of Israel. Our experience is often the same. In the morning, we may be numbered among the children of Israel, but at the end of a day’s work, we may act like a Jacob. According to 24:1, Aaron, along with Nadab, Abihu, and seventy of the elders of Israel, was told to come up unto the Lord. However, Aaron later showed that he did not have the ability to overcome the opinion of the religious congregation when they said to him, “Up, make us gods, which shall go before us” (32:1). The congregation is rightly called a religious congregation because they had the intention to worship something, even though that thing was an idol. Aaron knew that the people’s request was sinful, but he was too timid to withstand them. In a very real sense, Aaron was on both sides, sometimes on God’ss i de and at other times, on the side of the religious congregation.
4约书亚和摩西一样，绝对属于神这一边。他非常忠心，就像从神一类的人，与神站在一起。然而，在山上颁布律法的时候，很难找出与摩西相关的约书亚身在何处。没有明言说到约书亚在那里。从堕落的时候起，人的光景就决定神和人的接触，到底是在『白昼』，还是在『黑夜』。决定的因素是在人的一面，不是在神的一面。在神一面没有黑夜，因为神就是光。（约壹一5。）黑夜不可能与神同在。创世记一章先说到晚上，后说到早晨。第一次说到黑夜，是因著起初创造的堕落，就是在亚当以前的世代，撒但和某些天使以及别的受造之物背叛神的时候。这次堕落带来黑夜。（创一2。）当神进来恢复堕落的创造，祂复造的工作又带进了白昼。创世记一章说到晚上和早晨，这件事指明，黑夜和宇宙中原初的堕落有关，而白昼和神复造的工作有关。因此，在复造的宇宙中，白昼接著黑夜而来。
4Like Moses, Joshua belonged absolutely on God’ss i de. He was very faithful and stood with God as a person after His kind. However, it is difficult to locate where Joshua was physically with respect to Moses at the time the law was decreed on the mount. No clear word is given regarding Joshua’s whereabouts. From the time of the fall, man’s condition determines whether or not God’s contact with him will be in the “day” or in the “night.” The deciding factor is on man’ss i de, not on God’ss i de. On God’ss i de there is no night, for God is light (1 John 1:5). It is impossible for there to be night with God. Genesis 1 speaks first of evening and then of morning. Night is referred to first because of the fall of the original creation in the age before Adam when Satan and certain angels and other creatures rebelled against God. This fall brought in night (Gen. 1:2). When God came in to restore the fallen creation, His work of restoration brought in day once again. The fact that Genesis 1 speaks of evening and morning indicates that night is related to the original fall in the universe, whereas day is related to God’s work of restoration. Therefore, in the restored universe day follows night
5我们基督徒的经历也是从黑夜到白昼。我们从黑夜中被领出来，进入白昼。因著我们堕落的光景，我们是在黑夜里。但神的救恩带给我们新的一天。我们一接受这救恩，就进到白昼里。许多基督徒盼望他们属灵的经历永远是白昼。但只有到我们在新耶路撒冷里，才不再有黑夜，只有白昼。说到新耶路撒冷，『在那里原没有黑夜。』（启二一25。）在我们现今的经历中，通常黑夜要比白昼长。换言之，我们的『下沉』多于『高昂』。在我们的经历中，黑夜和白昼要一直继续到我们进入新耶路撒冷的时候，那里原没有黑夜，因有神的荣耀光照。我再说，神与我们的接触，是在『白昼』方面，还是在『黑夜』方面，在乎我们的光景。在摩西身上没有黑暗。因此，在他的情况中，颁赐律法完全是一件『白昼』的事。律法的功用也是如此。然而，对那些雅各家的人来说，颁赐律法和律法的功用，都是在消极方面，在『黑夜』方面。
5Our Christian experience also goes from night to day. We were brought out of the night and entered into the day. Because of our fallen condition, we were in the night. But God’ss alvation has brought us a new day. When we received this salvation, we entered into day. Many Christians have a hope that their spiritual experience will be an everlasting day. But not until we are in the New Jerusalem will there be no more night, only day. Concerning the New Jerusalem it is said, “Night shall not be there” (Rev. 21:25). In our present experience, our night is usually longer than our day. In other words, we may be “down” more than we are “up.” In our experience night and day will continue until we enter the New Jerusalem, which will be illumined by the glory of God and where there will be no more night. To repeat, whether God’s contact with us is in the “day” aspect or in the “night” aspect depends on our condition. With Moses, there was no darkness. Therefore, in his case the giving of the law was wholly a matter in the “day.” The same was true concerning the function of the law. However, for those in the house of Jacob, both the giving of the law and the function of the law were in the negative aspect, in the aspect of “night.”
6神将圣经这圣洁的话语颁赐给我们，无意要有『白昼』的一面，又有『黑夜』的一面。神的心意完全和『白昼』的一面有关。然而，大多数真正蒙宝血洗净，由圣灵重生的基督徒，甚至那些寻求神的人，读圣经的时候，也是在『黑夜』里。虽然他们是在基督里的真信徒，但他们仍旧在堕落的光景和情况中。这是非常严肃的事。每当我们来到圣经面前，必须放下与我们消极背景有关的一切事物。这意思是说，我们必须将堕落的背景、天然的背景、和宗教的背景撇在一旁。所有的基督徒都有这三重的背景。在我们得救、开始寻求主以后，我们来到圣经面前，仍然在这三重背景的影响之下。这就是大多数的基督徒读神的话时，在『黑夜』里的原因。他们就像雅各家，对他们来说，颁赐律法是在『黑夜』里的经历，并不像摩西，是在『白昼』里的经历。对某些基督徒来说，圣经是一本『白昼』的书，但对于更多的人，它是一本『黑夜』的书。神的话在我们的经历中是『白昼』或『黑夜』，决定的因素乃是我们来到它面前的光景。许多年前，我非常爱圣经，但对我来说，圣经中几乎没有『白昼』，大多是『黑夜』。但历年来，圣经对我已完全成为一本『白昼』的书。因著主的怜悯，我蒙拯救脱离三重的背景。我们必须了解，来到神的话跟前，并寻求主面的时候，我们的光景是极其重要的。我们可能使我们与神的接触成为『白昼』，或者转变为『黑夜』。这完全在乎我们的光景、状态、立场和情况。对于山下的雅各家，律法的颁赐是在『黑夜』里。但对于山顶上的摩西，则是在『白昼』里。这是属灵经历的基本原则，我们的光景决定我们与神的接触，是在『白昼』，还是在『黑夜』里。
6In giving us the holy Word, the Bible, God did not intend for there to be a “night” side as well as a “day” side. His intention was strictly related to the “day” side. However, the majority of genuine blood-washed, Spirit-regenerated Christians, even those who are seeking God, are in the “night” in their reading of the Scriptures. Although they are genuine believers in Christ, they remain in their fallen condition and status. This is a very serious matter. Whenever we come to the Bible, we must drop everything related to our negative background. This means that we must set aside our fallen background, our natural background, and our religious background. All Christians have such a threefold background. After we were saved and began to seek the Lord, we were still under the influence of this threefold background when we came to the Bible. This is the reason that most Christians are in the “night” when they read the Word. They are like the house of Jacob, for whom the giving of the law was an experience in the “night,” rather than being like Moses, for whom it was an experience in the “day.” For some Christians, the Bible is a book of “day,” but for many more, it is a book of “night.” The factor that determines whether the Word of God is in our experience “day” or “night” is our condition in coming to it. Years ago, I loved the Bible very much, but for me there was nearly no “day” in it, mainly “night.” But through the years, the Bible has become to me a book wholly of the “day.” By the Lord’s mercy, I have been rescued from my threefold background. We need to realize the crucial importance of our condition when we come to the Word and seek the Lord’s countenance. We may make our contact with God a “day” or turn it into a “night.” It all depends on our condition, status, standing, and situation. For the house of Jacob at the bottom of the mountain, the giving of the law was in the “night.” But for Moses on the mountaintop, it was in the “day.” It is a basic principle of spiritual experience that our condition determines whether our contact with God is in the “day” or in the “night
7听信息的原则也是一样。一篇信息对你是『白昼』或『黑夜』，不在乎讲的人，乃在乎你。你若在『黑夜』里，信息对你就是『黑夜』。但你若在『白昼』里，信息对你就满了亮光。
7The principle is the same with listening to messages. Whether a message is “day” or “night” to you depends not on the speaker, but on you. If you are in the “night,” the message will be “night” to you. But if you are in the “day,” for you the message will be full of light.
8根据出埃及记三章，当神呼召摩西的时候，他是在神的山上，就是何烈山。（1，4。）神对他说：『我必与你同在；你将百姓从埃及领出来之后，你们必在这山上事奉我，这就是我打发你去的证据。』（12。）当神将百姓从埃及领出来，经过红海、旷野，到了何烈山，也就是西乃山时，『白昼』的话就完全应验了。神在山上说了更多『白昼』的话：『我向埃及人所行的事，你们都看见了，且看见我，如鹰将你们背在翅膀上，带来归我。如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的。』（十九4～5。）这些话满了光明。在十九章六节，我们看见神带领百姓出埃及的心意：『你们要归我作祭司的国度，为圣洁的国民。』神的心意显然不是要在『黑夜』里临到百姓。神在『白昼』临到他们，并说出满了亮光的话语。神晓谕以色列人说，祂如鹰将他们背在翅膀上，带来归祂，把他们当作自己的产业，并要使他们成为祭司的国度。何等美妙！在十九章七节，摩西召了民间的长老来，将耶和华所吩咐他的话，都在他们面前陈明。八节说：『主百姓都同声回答说，凡耶和华所说的，我们都要遵行。』这似乎是非常积极的回答。然而，这件事却触犯了神，因它表明百姓不认识自己。他们不认识他们的所是，而且在主面前没有站住正确的地位。因此，『摩西就将百姓的话回覆耶和华』，（8，）主说，祂要在密云中降临。气氛便从『白昼』变为『黑夜』。十六节明确地指山这个气氛的转变：『到了第三天早晨，在山上有雷轰、闪电，和密云，并且角声甚大；营中的百姓尽都发颤。』在十九章的前一部分没有烟气、火或发颤。一切都很顺适，而神在恩典里和悦地对百姓说话。然而，因著百姓回答的方式，表明他们不认识自己，神就被激怒了。他们以为凡神所要求的，他们都能遵行。他们不认识，他们不能履行神的诫命，并且需要神的怜悯而站立。百姓应当说：『主阿，怜悯我们。你知道我们是悖逆的百姓。主，我们感谢你，将我们背在大鹰的翅膀上，带来归你。我们也为著你的拣选而感谢你。你已拣选我们，作你自己的产业。主阿，但我们不信靠自己。我们不能遵守你的诫命。主，我们仰望你的怜悯。』倘若百姓的态度是这样的话，『白昼』就必延长。但因为他们不认识自己，而以愚昧的方式来回答，他们的『白昼』就变为『黑夜』。
8According to Exodus 3, Moses was on the mountain of God, Mount Horeb, when God called him (v. 1, 4). God said to him, “Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain” (v. 12). This word in the “day” was altogether fulfilled when God brought the people out of Egypt, through the Red Sea, and through the wilderness to Mount Horeb, which is also Mount Sinai. There on the mountain God uttered more words in the “day”: “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be my personal possession above all peoples: for all the earth is mine” (19:4- 5, Heb.). These words are filled with bright light. In 19:6 we see God’sin tent i on in bringing the people out of Egypt: “And ye shall be unto me a kingdom of priests, and an holy nation.” Clearly it was not God’sin tent i on to come to people in the “night.” He came to them in the “day” and spoke words full of light. He told the children of Israel that He carried them on eagles’ wings, brought them to Himself, took them as His personal possession, and wanted to make them a kingdom of priests. How wonderful! In 19:7 Moses called for the elders of the people and presented to them all the words the Lord had spoken to him. Verse 8 says, “And all the people answered together, and said, All that Jehovah has spoken we will do” (Heb.). It seems that this was a very positive response. However, it was offensive to God, for it indicated that the people did not know themselves. They did not know what they were, and they did not take the proper standing before the Lord. Thus, when “Moses returned the words of the people unto Jehovah” (v. 8, Heb.), the Lord said that He would come in a thick cloud. The atmosphere changed from “day” to “night.” Verse 16 shows clearly this change of atmosphere: “And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.” In the first part of chapter nineteen there was no smoke, fire, or trembling. Everything was pleasant, and God spoke to the people in a pleasant way of grace. However, because the people answered in a way that indicated that they did not know themselves, God was offended. They presumed that they could do whatever God required. They did not know that they were unable to fulfill His commandments and that they stood in need of His mercy. The people should have said, “O Lord, have mercy on us. You know we are a rebellious people. Lord, we thank You for bringing us to Yourself on the wings of a great eagle. We also thank You for Your selection. You have chosen us to be Your personal possession. But, Lord, we don’tt rust in ourselves. We are not able to keep Your commandments. We look to You, Lord, for mercy.” If this had been the attitude of the people, the “day” would have been prolonged. But because they did not know themselves and responded in a foolish way, their “day” was changed to “night
9甚至在律法颁布完成以前，百姓已陷在拜偶像的罪里。他们至少违背了前两条的诫命。摩西在山顶上与主同在的时候，主试验、试炼百姓。（二十20。）出埃及记三十二章一节说：『百姓见摩西迟延不下山，就大家聚集到亚伦那里，对他说，起来，为我们作神像，可以在我们前面引路；因为领我们出埃及地的那个摩西，我们不知道他遭了甚么事。』无疑地，火定规仍在山顶上焚烧著。然而，百姓对火大概已习以为常了。火的景象变得平淡无奇。几个星期以后，他们就叫亚伦为他们作神像。亚伦应当严厉地责备他们。而亚伦却说：『你们去摘下你们妻子儿女耳上的金环，拿来给我。』（三二2。）然后亚伦就从百姓接过金环来，『铸了一只牛犊，用雕刻的器具作成。他们就说，以色列阿，这是领你出埃及地的神。』（4。）亚伦就在牛犊面前筑坛，且宣告说，明日要向耶和华守节。（5。）『次日清早，百姓起来献燔祭和平安祭。』（6。）他们把祭物献给亚伦所作的金牛犊。百姓献的祭物是正确的，但他们却把祭物献给偶像。真搀杂！敬拜的方式也许是正确的，而敬拜的对象却错了。今天在基督徒当中也能看见这样的搀杂。某些基督教的带领人作了『金牛犊』，并且叫别人来敬拜。主知道百姓在山下的光景，就吩咐摩西说：『下去罢；因为你的百姓，就是你从埃及地领出来的，已经败坏了。』（三二7。）在这里主说，摩西是将百姓从埃及领出来的人。主又对摩西说，祂要将百姓灭绝，使摩西的后裔成为大国。（10。）主灭绝百姓，仍能成就祂给亚伯拉罕、以撒、雅各的应许，因为摩西是他们的后裔。然而，摩西和主争论，说：『你为甚么向你的百姓发烈怒呢？这百姓是你用大力和大能的手，从埃及地领出来的。』（11。）摩西继续对耶和华说：『为甚么使埃及人议论说，祂领他们出去，是要降祸与他们，把他们杀在山中，将他们从地上除灭。求你转意，不发你的烈怒，后悔，不降祸与你的百姓。』（12。）
9Even before the decree of the law had been completed, the people fell into the sin of idolatry. They broke at least the first two commandments. When Moses was on the mountaintop with the Lord, the people were proved, tested, by Him (20:20). Exodus 32:1 says, “And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him” (Heb.). No doubt, the fire must still have been burning on the mountaintop. However, the people probably grew accustomed to it. The sight of the fire had become common. After a period of weeks, they told Aaron to make gods for them. Aaron should have rebuked them severely. Instead, Aaron said, “Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me” (32:2). Then we are told that Aaron received the gold from the people and “fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt” (v. 4). Aaron then built an altar before it and proclaimed that the next day would be a feast to the Lord (v. 5). We are told that the people “rose up early on the morrow, and offered burnt offerings, and brought peace offerings” (v. 6). They brought sacrifices to the golden calf Aaron had made. The people presented the right kind of sacrifices, but they offered them to an idol. What a mixture! The way to worship may have been right, but the object of worship was wrong. Such a mixture can be found among Christians today. Certain Christian leaders make “calves” and cause others to worship them. Knowing the situation of the people at the bottom of the mountain, the Lord told Moses, “Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves” (32:7). Here the Lord says that Moses was the one who brought the people out of Egypt. The Lord also told Moses that He would consume the people and make of Moses a great nation (v. 10). The Lord could destroy the people and still fulfill His promise to Abraham, Isaac, and Jacob, because Moses was one of their descendants. Moses, however, argued with the Lord and said, “Why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?” (v. 11). Moses continued his conversation with the Lord by saying, “Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people” (v. 12).
10摩西遵著主的话下山，手里拿著两块法版。（15。）约书亚一听见百姓呼喊的声音，他以为『在营里有争战的声音』。（17。）但摩西说：『这不是人打胜仗的声音，也不是人打败仗的声音；我所听见的，乃是人歌唱的声音。』（18。）摩西挨近营前，就看见牛犊，又看见人跳舞，便发烈怒，把两块版扔在山下摔碎了。（19。）法版摔碎了，表示人干犯了律法。律法还未颁布完毕，人已经违背了律法。摩西问亚伦作了甚么，亚伦对他说了无耻的谎言。亚伦说，他把金环扔在火中，这牛犊便出来了。（24。）既然百姓处在这样可怜的光景中，连亚伦也不例外，颁布律法对他们来说，怎能不是『黑夜』呢？他们完全是在『黑夜』里。他们不认识神，也不认识神的恩待或怜悯。我们又一次看见，律法的颁赐对摩西是在『白昼』，但是对那些在雅各家的人，却是在『黑夜』里。
10At the Lord’sword, Moses went down the mountain with the two tables of the testimony in his hand (v. 15). When Joshua heard the noise of the people as they shouted, he thought it was “a noise of war in the camp” (v. 17). But Moses said, “It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear” (v. 18). When Moses came into the camp and saw the calf and the dancing, his “anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount” (v. 19). The breaking of the tables of the testimony indicates that the law had been broken. Before the decree of the law had been finished, the law had already been broken. When Moses asked Aaron what he had done, Aaron told him a bold-faced lie. Aaron said that he cast the gold into the fire and “there came out this calf” (v. 24). Since the people, including Aaron, were in such a pitiful condition, how could the decree of the law have been anything other than a “night” to them? They were absolutely in the “night.” They did not know God, and they did not know God’s gracious dealing or mercy. Once again we see that although the giving of the law was in the “day” for Moses, it was in the “night” for those in the house of Jacob
11一何烈山的双重意义
11I. THE TWOFOLD SIGNIFICANCE OF MOUNT HOREB
（一） 神的山
A. The Mountain of God
12颁赐律法的何烈山，具有双重的意义。首先，它是神的山。（三1，，四27，十八5，二四13，民十33，王上十九8。）这座山是神的百姓彼此相遇的地方。亚伦在神的山遇见摩西。（四27。）摩西的岳父叶忒罗，也在这座山遇见他。（十八5。）
12Mount Horeb, where the law was given, has a twofold significance. First, it is the mountain of God (3:1, 12; 4:27; 18:5; 24:13; Num. 10:33; 1 Kings 19:8). This 12 mountain was the place for God’sp eople to meet with one another. At Mount Horeb Aaron met Moses (4:27). Jethro, the father-in-law of Moses, also met him on this mountain (18:5).
13神的百姓总该在神话语的『白昼』聚在一起。如果我们都在『白昼』来到圣经面前，我们就会一同被带到何烈山。但如果有些人在『白昼』来到神的话面前，而有些人在『黑夜』里，就会有辩论、相争。同样的圣经，对某些信徒是『白昼』的昼，而对某些人却是『黑夜』的书。历代以来，基督徒一直打圣经的仗。当然，圣经是无可指摘的。责任在于读这话的人属灵的光景。读的人在『黑夜』里，就使圣经在他们的经历中，成为一本『黑夜』的书。那些无端指责我们传讲异端的人，是在『黑夜』里。有些人竟说我们教导『进化到神里头去』，说我们教导信徒自封为神，成为神自己了。何等大的黑暗！有些人否认我们能住在神里面，神也能住在我们里面的事实。他们争辩说，罪人不可能住在神里面，全能、圣洁的神也不可能住在他们里面。实际上他们坚持，说我们能与神合一的，就是异端。他们宣称，罪人不可能与神合一。那些这样指责的人，完全是在宗教的『黑夜』里。他们也在天然人的『黑夜』里。他们还没有进入神启示的『黑夜』。我不知道他们要如何解释我们是神儿子的事实？圣经明确地启示，我们身为神的儿女，已经从神而生，并有神的生命和性情。根据彼得后书一章四节，我们与神的性情有分。所有指责我们为异端的人，必须题出他们对这一节的解释。与神的性情有分，定规隐含享受它的意思。这样的领会是在『白昼』里。然而，对那些在『黑夜』里的人来说，我们所教导并传讲的竟是异端。有些人甚至离谱了，宣称我们教导人能与神成为一灵，因而有分神的所是，是一件亵渎的事。（林前六17。）
13God’sp eople should always meet together in the “day” of His Word. If we all come to the Bible in the “day,” we shall be brought together at Mount Horeb. However, if some are in the “day” in coming to the Word and others are in the “night,” there will be disputing, fighting. The same Bible is to some believers a book of “day,” and to others, a book of “night.” For centuries Christians have been fighting over the Bible. The Bible, of course, is not to blame. The responsibility rests with the spiritual condition of those who read the Word. When the readers are in the “night,” they cause the Bible to become in their experience a book of “night.” Those who falsely accuse us of teaching heresy are in the “night.” Some claim that we teach “evolution into God,” that we teach that believers are deified and become God Himself. What gross darkness! Others deny the fact that we can abide in God and have Him abide in us. They argue that it is not possible for sinners to dwell in God or have the almighty, holy God dwell in them. They actually insist that it is heresy to say that we can be one with God. They claim that it is impossible for sinners to become one with God. Those who make such accusations are altogether in a religious “night.” They are also in the “night” of the natural man. They have not entered into the “day” of God’sr evelation. I wonder how they would explain the fact that we are sons of God? The Bible clearly reveals that, as children of God, we have been born of Him and possess His life and nature. According to 2 Peter 1:4, we are partakers of the divine nature. All those who accuse us of heresy need to put forth their interpretation of this verse. Surely to partake of the divine nature implies enjoying it. Such an understanding is in the “day.” However, for those who are in the “night,” what we teach and preach is heresy. Some have even gone so far as to claim that it is blasphemy to teach that we can be one spirit with God and thus be what God is (1 Cor. 6:17
14摩西在山上与神同在，被神注入。尽管摩西不晓得，但这样的注入却使他的脸面发出神圣的光。同样的光，对雅各家是可畏的烈火，对摩西却是可悦的、注入的光。这进一步指明，那火到底是烧灭我们，还是注入我们里头，是在乎我们的立场和光景。倘若我们与制造偶像的人在一起，并且向偶像献祭，那火对我们就是可畏的。但我们若与摩西站在一起，那火便是可享受的、注入的火。然后那火就不是照在我们身上，也不只是经过我们，乃是藉著与我们调和而照耀出来。
14When Moses was on the mountain with God, he was infused with God. Although Moses did not realize it, this infusion caused his face to shine with divine light. The same light which was a terrifying, consuming fire to the house of Jacob was a delightful, infusing light to Moses. This is a further indication that whether the fire consumes us or infuses us depends on our standing and condition. If we are with those who make idols and offer sacrifices to them, the fire will be terrifying to us. But if we stand with Moses, the fire will be enjoyable and infusing. The fire will then shine not upon us, nor even just through us, but it will shine by mingling with us.
15倘若把铁摆在火里，最后铁会开始发光。铁发光是因著火与铁调和所造成的。把铁摆进火里，火透入铁的时候，火与铁就成为一个。然而，这种火与铁的调和，不会产生第三种物质。同样地，说人与神调和，并非表示这样的调和产生第三个实体，既不是神，也不是人。那些这样诬告我们论调和教训的人，是在『黑夜』里。对我们而言，调和的真理是『白昼』奇妙的一方面。但对于那些在『黑夜』里的人，它只是异端。因著主的怜悯，我们是属乎『白昼』的人。我们在神的话中看见了一些东西，而且正在享受它们。我们尤其享受主的注入。我们住留在主脸面的光照之下，就被祂的成分所注入。再者，因著圣经在我们的经历中是何烈山，就是神的山，我们便在这座山上一同聚集，并且真正地合而为一。何烈山是神的山，也是寻求神的人与神相会，（二四13，15～18，王上十九8，）事奉神，（出三12，）并得著神启示和异象（三1～3，二四12～13，王上十九8～9）的地方。
15If iron is placed in fire, the iron will eventually begin to glow. The glowing of the iron is caused by the mingling of the fire with the iron. When the iron is put into the fire and the fire penetrates the iron, the fire and the iron become one. However, this mingling of the fire and the iron does not produce a third substance. Likewise, to say that man is mingled with God does not mean that this mingling produces a third entity, an entity which is neither God nor man. Those who make such an unfounded accusation concerning our teaching about mingling are in the “night.” To us, the truth of mingling is a marvelous aspect of the “day.” But to those who are in the “night,” it is nothing but heresy. By the Lord’s mercy we are people of the “day.” We have seen certain things in the Word, and we are enjoying them. In particular, we are enjoying the Lord’sin fusion. As we abide under the shining of the Lord’s face, we are infused with His element. Furthermore, because the Bible is in our experience Mount Horeb, the mountain of God, we meet together at this mountain and are truly one. As the mountain of God, Mount Horeb is also the place for God’s seekers to meet with God (24:13, 15-18; 1 Kings 19:8), to serve God (Exo. 3:12), and to receive God’sr evelation and vision (3:1-3; 24:12-13; 1 Kings 19:8-9
（二） 西乃山
B. Mount Sinai
16既然何烈山有双重的意义，西乃山也是如此。（出十九11，18，20～24，三四2～4，2～4，加四24～25，来十二～21。）尽管我们一同聚集在神的山，事奉神，并且领受神的启示和异象，但对许多基督徒而言，这座山却是西乃山。在西乃山，暴露了神百姓的罪恶，并且启示了神禁止百姓闯越的界限。在西乃山，百姓无法看见神，他们无法从神领受启示或异象。反之，他们自己被暴露，并看见神所定的界限。他们不像摩西，必须远远站立。
16Since Mount Horeb has a twofold significance, it may also be Mount Sinai (Exo. 19:11, 18, 20-24; 34:2-4; Gal. 4:24-25; Heb. 12:18-21). Although we meet together at the mountain of God where we serve God and receive 18 His revelation and vision, for many other Christians this mountain is Mount Sinai. At Mount Sinai the sinfulness of God’sp eople is exposed, and there is revealed the boundary which God has forbidden them to cross. At Mount Sinai people cannot see God, and they cannot receive revelation or vision from God. Instead, they themselves are exposed and come to see the boundary God has set. Unlike Moses, they must stay far away.
（三） 不同的人与何烈山有不同的距离
C. Different People at Different Distances with Respect to Mount Horeb
17在出埃及记，我们至少看见三班不同的人，在与何烈山不同的距离处站立。摩西也许由约书亚陪伴著，在山顶上被神所注入。（出二四，三四29。）亚伦、拿答、亚比户，并七十位长老，在山上远远的下拜，而且观看。（二四1，9。）以色列人在山下远远的站立，尽都发颤。（二十18，21。）摩西被注入，其余的人远远的下拜，并且观看，而大多数人在山下发颤。在你的经历中，你在那里？你被注入呢？在观看呢？还是在发颤？你在那里，全看你的立场和你的光景而定。
17In Exodus we see at least three different classes of people who stood at different distances in relation to Mount Horeb. Moses, perhaps accompanied by Joshua, was on the mountaintop being infused with God (Exo. 24:13; 34:29). Aaron, Nadab, Abihu, and the seventy 13 elders were on the mountain worshipping afar off and watching (24:1, 9). The children of Israel were at the bottom of the mountain standing afar off and trembling (20:18, 21). Moses was being infused, others were at a distance worshipping and watching, and the majority were at the bottom of the mountain trembling. Where are you in your experience? Are you being infused, are you watching, or are you trembling? Where you are depends on your standing and on your condition.