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出埃及记生命读经 · 第62篇

颁赐律法和律法功用的消极方面（二）

The Negative Aspect of the Giving of the Law and of its Function (2
1读经：出埃及记19:10-24;20:19-21;；罗马书5:13,20;4:15;7:7-8,13；加拉太书3:19；罗马书3:19；加
1Scripture Reading: Exo. 19:10-24; 20:19-21; 32:1; Rom. 5:13, 20; 4:15; 7:7-8, 13; Gal. 3:19; Rom. 3:19; 32:1 Gal. 3:23-24
2拉太书3:23-24。
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3很少基督徒认识，颁赐律法和律法的功用，有两方面，就是『白昼』的方面和『黑夜』的方面。然而，这一个真理一直隐藏在圣经里面。倘若我们进入圣经中真理的深处，在属灵经历的光中来看，我们就会了解，颁赐律法和律法的功用，有这两个方面。基督徒绝不该有一种态度认为神的律法不好。在罗马七章十二节保罗说：『这样看来，律法是圣洁的，诫命也是圣洁、公义、良善的。』在罗马七章十四节他甚至说：『律法是属乎灵的。』律法是良善的，也是属灵的。
3Not many Christians realize that concerning both the giving of the law and the function of the law, there are two aspects, the “day” aspect and the “night” aspect. Nevertheless, such a truth lies hidden in the Bible. If we get into the depths of the truth in the Bible and consider it in the light of our spiritual experience, we shall see that there are these two aspects related to the giving of the law and its function. Christians should never have the attitude that the law of God is not good. In Romans 7:12 Paul says, “So that the law is holy, and the commandment holy and just and good.” In Romans 7:14 he goes so far as to say, “The law is spiritual.” The law is both good and also spiritual
4保罗说到律法，使用『属灵的』这个形容词，表明律法与灵神有关。因为律法是由于神、出于神的，且因律法属乎是灵的神，（约四24，）因此，律法在本质上和性情上与神是一样的。凡从神所出来的，在本质上定规与祂是一样的。在罗马七章十四节，『属灵的』这个词，就是指这个本质。有些东西很好，但因著它们的本质不是出于灵，就不能称为属灵的。因为律法从神而来，而且在本质上与神一样，所以就是良善的，也是属灵的。因著神是律法和律法本质的根源，律法在性质上，是非常的高超。我们绝不该认为律法不是良善或属灵的。保罗很小心地说到罗马七章中的律法。他著重地宣告说，律法是圣洁的，也是属灵的。不论我们良善或邪恶，属灵或不属灵，律法仍是良善且属灵的。我们若是邪恶的，律法仍是良善的。我们若是不属灵，律法却是属灵的。无论我们是怎样的人，律法总是良善的，也是属灵的。
4Paul’su se of the adjective “spiritual” with respect to the law indicates that the law is related to God the Spirit. Because the law is something of God and out of God and because it belongs to God, who is Spirit (John 4:24), the law is the same as God in essence and in nature. Whatever proceeds out from God must be the same in substance as He is. The word “spiritual” in Romans 7:14 points to this substance. Certain things are very good, but because their substance is not of the Spirit, they cannot be called spiritual. Because the law comes out of God and is the same as God in substance, it is both good and also spiritual. Because God is both the source of the law and its substance, the law is very uplifted in its nature. We should never regard the law as something that is not good or spiritual. In speaking of the law in Romans 7, Paul was careful. He emphatically declared that the law is holy and also spiritual. The law remains good and spiritual no matter whether we are good or evil, spiritual or unspiritual. If we are evil, the law is still good. If we are not spiritual, the law is nonetheless spiritual. No matter what we are, the law is good and also spiritual
5虽然律法的本身总是良善且属灵的，但律法的颁布对我们可能是积极的，也可能是消极的，可能是『白昼』，也可能是『黑夜』，就在乎我们属灵的光景。律法的颁布，对某种人来说，也许是非常的消极。但对另一种人，也许完全是积极的。
5Although in itself the law is always good and spiritual, to us the decree of the law may be either positive or negative, either “day” or “night,” depending on our spiritual condition. To one kind of person, the decree of the law may be very negative. But to another kind of person, it may be altogether positive.
6我们在山上颁赐律法的场合中，可以看见颁布律法的这两方面，就是『白昼』的方面和『黑夜』的方面。颁赐律法的那座山，称为何烈山，也称为西乃山。对山顶上的摩西而言，那座山是何烈山，就是神的山。但是对山下的百姓而言，那座山是西乃山。我确信摩西绝不会忘记，那次在山顶上与主同在的美妙经历。当彼得、雅各、约翰同主耶稣在变化山上的时候，他们看见主改变形像，但他们自己没有改变。然而摩西在山顶上与主同在时，他自已真正变了形像。摩西在山上与神同在四十天，下山以后，他的面皮就因神的成分注入到他里头而发光。摩西脸上所发的光，其实就是神自己的光。倘若这光不是神的光，那么它是甚么光呢？对摩西来说，颁赐律法的山不是西乃山；而是何烈山，就是神的山。摩西在山顶上被神注入的时候，他与神调和。彼得如何没有忘记他在变化山上的经历，在老年的时候还题说这件事，（彼后一17，）照样，摩西也无法忘记他在神的山上的经历，他在那里观看神，被神的成分所注入，并且与神调和。今天有些人盲目无知地反对信徒能与神调和的真理。据他们说，我们能与神调和的教训是异端。但如果摩西没有与神调和，我们怎么来说明他脸上发光的原因呢？是甚么叫他的脸发光，使百姓不能定睛看他的脸呢？摩西被神自己所注入，并且经历一种形像的改变。
6These two aspects of the decree of the law, the “day” aspect and the “night” aspect can be seen on the same occasion—the giving of the law on the mountain. The mountain where the law was given was called both Mount Horeb and Mount Sinai. To Moses on the mountaintop, the mountain was Mount Horeb, the mountain of God. But to the people at the bottom of the mountain, it was Mount Sinai. I am sure Moses never forgot that wonderful experience with the Lord on the mountaintop. When Peter, James, and John were with the Lord Jesus on the mount of transfiguration, they saw the Lord transfigured, but they were not transfigured themselves. But when Moses was on the mountaintop with the Lord, he himself was actually transfigured. When he came down after spending forty days with God on the mountain, the skin of his face was shining with the element of God which had been transfused into him. The light that radiated from Moses’ face was in fact the light of God Himself. If this light was not God’slight, then what other kind of light was it? For Moses, the mountain on which the law was given was not Mount Sinai; it was Mount Horeb, the mountain of God. When Moses was on the mountaintop being infused with God, he was mingled with God. Just as Peter did not forget his experience on the mount of transfiguration but referred to it when he was old (2 Pet. 1:17), so Moses could not forget his experience on the mountain of God, where he beheld the Lord, was infused with His element, and was mingled with Him. In their ignorance and blindness, some people today oppose the truth that believers can be mingled with God. According to them, the teaching that we can be mingled with God is heretical. But if Moses had not been mingled with God, how shall we account for the shining of his face? What caused his face to shine so that the people could not bear to look at it? Moses was infused with God Himself and experienced a kind of transfiguration
7圣经告诉我们，只有两个人的脸发了光；变化山上的基督，以及从何烈山下来的摩西。基督在变化山上的时候，脸面明亮如日头。（太十七2。）我们已指出，摩西观看主多日以后，下山的时候，他的面皮也发了光。最终，信徒要发光像太阳。在马太十三章四十三节主耶稣说：『义人…要发出光来，像太阳一样。』我们若要成为发光如太阳的人，就必须是山顶上的摩西，观看主，并且被祂所注入。
7In the Bible we are told of only two people whose faces shone: Christ on the mount of transfiguration and Moses when he came down from Mount Horeb. When Christ was on the mount of transfiguration, His face was shining like the sun (Matt. 17:2). As we have pointed out, when Moses came down from the mountain after beholding the Lord for so many days, the skin of his face also was shining. Eventually, the believers will shine as the sun. In Matthew 13:43 the Lord Jesus said that “the righteous shall shine forth as the sun in the kingdom of their Father.” If we wish to be those who shine as the sun, we need to be a Moses on the mountaintop beholding the Lord and being infused with Him.
8律法的颁布在我们的经历中，是积极的或是消极的，是『白昼』或是『黑夜』，全在乎我们的光景，而不在乎律法的本身。如果我们是在山顶上的摩西，律法的颁布对我们便是美妙的经历。但如果我们像在山下发颤的百姓，律法的颁布在我们的经历中，就既可怕又可畏了。
8Whether in our experience the decree of the law is positive or negative, “day” or “night,” depends on our condition, not on the law itself. If we are a Moses on the mountaintop, the decree of the law for us will be a wonderful experience. But if we are like the people trembling at the bottom of the mountain, the decree of the law in our experience will be dreadful and terrifying
9颁赐律法的时候，牵涉到三班人：山顶上的摩西，也许还有约书亚；山下的百姓，以及在山上远远下拜的人。在山顶上的摩西，经历神的灌输和注入。在山上的人，既不在山顶，也不在山下，是远远的下拜。而那些在山下的人，尽都发颤。在你的经历中，你在那里？你在山下发颤，在山上远远的下拜，还是在山顶上被神的成分所注入呢？律法的颁布对摩西来说是一个美妙的经历，或许对约书亚也是一样。但对山下的那些人，则是非常可怕的。这就是他们因惧怕而发颤的原因。这里的要点是说，律法的颁赐对我们是积极的或是消极的，是『白昼』或是『黑夜』，由我们的光景来决定，不是由律法来决定。我们的光景若是积极的，律法的颁赐也是积极的。但如果我们的光景是消极的，律法的颁布就是消极的。
9At the time the law was given, three categories of people were involved: Moses, and perhaps Joshua also, on the mountaintop, the people at the foot of the mountain, and those who were on the mountain worshipping afar off. As one on the mountaintop, Moses experienced God’s transfusion and infusion. The ones who were on the mountain, neither at the top or the bottom, worshipped afar off, and those at the foot of the mountain trembled. Where are you in your experience? Are you at the bottom of the mountain trembling, on the mountain worshipping afar off, or on the top of the mountain being infused with the element of God? To Moses and possibly to Joshua as well, the decree of the law was a wonderful experience. But to those at the bottom of the mountain, it was very frightening. This was the reason they trembled with fear. The vital point here is that whether the giving of the law is positive or negative, “day” or “night,” to us is determined by our condition, not by the law. If our condition is positive, the giving of the law will also be positive. But if our condition is negative, the decree of the law will be negative
10同样的原则适用于读圣经。在我们的经历中，圣经可能是一本『白昼』的书，也可能是『黑夜』的书。许多人迷信圣经只把好东西给那些读经的人。根据这种迷信，只要人来到圣经面前，都会得著积极的东西。然而，许多人来到圣经面前，没有得著甚么益处。不但如此，信徒和非信徒一样，在属灵上真被圣经杀死。将圣经当作一本死字句的人，就会被圣经杀死。这是许多基督徒包括好些牧师和圣经学者的经历。人被神的话杀死，不是因著圣经有甚么不对，乃是因著读经的人不对。圣经和律法一样，是良善的，也是属灵的。圣经是从神来的礼物，绝不会错。然而，对那些属灵光景是『黑夜』的人，圣经就成为一本『黑夜』的书。我们又一次看见，在我们的经历中，圣经对我们是一本『白昼』或『黑夜』的书，不是决定于圣经本身；而是决定于我们属灵的光景。
10The same principle applies in reading the Bible. In our experience, the Bible may be either a book of “day” or of “night.” Many hold to the superstition that the Bible affords only good things for those who read it. According to this superstitious belief, whenever a person comes to the Scriptures, he will receive something positive. However, many come to the Bible and do not receive any benefit whatever. Furthermore, both believers and unbelievers alike have actually been slain spiritually by the Bible. Those who take the Bible as a book of dead letters will be killed by it. This has been the experience of many Christians, including a good number of pastors and Bible students. People are slain by the Word not because there is anything wrong with the Bible, but because there is something wrong with those who read it. Like the law, the Bible is good and also spiritual. As a gift from God, the Bible cannot be wrong in any way. However, to those whose spiritual condition is a “night” the Bible becomes a book of “night.” Once again we see that whether the Bible is a book of “day” or “night” to us in our experience is not determined by the Bible itself: it is determined by our spiritual condition.
11起初，神的心意不是要给人诫命去遵守，或叫人为祂作事。神永远的心意，乃是要把祂自己作到我们里面。当祂临到我们，并对我们说话时，祂无意给我们某些诫命，叫我们学习并遵守。反之，祂只是渴望与我们同在，为要将祂自己注入我们里面。我们愈留在神的同在中，就愈被祂所注入。我生在中国北方，冬天天气严寒。许多年前，我们的房间以煤炭炉取暖。在特别寒冷的日子，我喜欢靠近炉边站著，吸收热气。在炉边站过以后，进到别的房间，别人就感觉到从我的衣服上有热气出来。因著站在炉边，我就被炉子的热气所注入。这是说明我们如何藉著花时间与神同在，而被神所注入。神的心意是要得著一班亲近祂的人，使祂可以将祂的成分注入到他们里面。摩西在埃及的时候，看见以色列人如何受埃及人的苦待。因此，他就定意要作些事，来拯救神的百姓脱离埃及的奴役。不论摩西要拯救百姓是对、是错，他行事愚昧是没有错的。后来神拯救百姓脱离埃及，祂的心意不仅仅是要叫他们从被掳中得释放。倘若我们有属天的异象，我们就会看见，神的心意乃是要带领已经与祂隔绝的百姓，归向祂自己，使他们能与神同在。
11From the very beginning, it was not God’sin tent i on to give man commandments to keep or to have man do things for Him. God’s eternal intention is to work Himself into us. When He comes to us and speaks with us, He does not do so with the intention of giving us a certain number of commandments for us to learn and keep. On the contrary, His desire is simply to be with us in order to infuse Himself into us. The longer we stay in God’s presence, the more we are infused with Him. In north China where I was born, it is very cold in the winter. Years ago, we used a coal-burning stove to heat the room. On days when it was especially cold, I enjoyed standing close to the stove and absorbing the heat. When I went into another room after spending time by the stove, others could feel the heat coming out through my clothing. By standing near the stove I had been infused with the heat from the stove. This is an illustration of how we are infused with God by spending time with Him. God’sin tent i on is to have a people who stay close to Him that He may transfuse His element into them. When Moses was in Egypt, he saw how the children of Israel were mistreated by the Egyptians. Hence, he decided that he would do something to deliver God’sp eople from bondage in Egypt. Whether Moses was right or wrong in attempting to deliver the people, it is certain that he acted in a foolish way. When God later delivered the people out of Egypt, His intention was not merely to release them from captivity. If we have the heavenly vision, we shall see that God’sin tent i on was to bring the people who had been separated from Him back to Himself so that they could be with Him
12摩西想要拯救以色列人脱离埃及的奴役失败以后，逃往旷野。他大大地失望、灰心。摩西在旷野的年间，不得不放弃了伟大事业的远景。一个人无论怎样有雄心壮志，在旷野四十年以后，所有的雄心都会消失得无影无踪。摩西四十岁的时候，想要拯救以色列人。到了下一个四十年的末了，在他八十岁的时候，他认为自己快要死了。根据摩西在诗篇的话，即使强壮的人也不该盼望活过八十岁。摩西到了八十岁，认为自己只配死的时候，已失去了所有的雄心，他的壮志完全消失了。就他而论，他已经完了。他牧养羊群的时候，也许对牠们说：『羊群阿，我快死了，我不知道我和你们一同在这里还有多久。也许再过几天，我就要死了。』忽然有一天，摩西看见一丛焚烧的荆棘，荆棘被火烧著，却没有烧毁。他要过去『看这大异象』，要晓得这荆棘为何没有烧坏呢，（三3，）神就从荆棘里呼叫他。（4。）难怪摩西后来说到，神是住在荆棘中的那一位。（申三三6。）神要摩西忘掉他自己的作为。不仅如此，神要摩西不失望、不灰心。神来呼召他，差遣他回埃及去，将百姓从奴役中领出来，并带他们到神所在的地方。在三章十二节，主对摩西说：『你将百姓从埃及领出来之后，你们必在这山上事奉我。』这话表明，神的心意不光是拯救百姓脱离埃及的逼迫；乃是领他们到神的山上归祂自己。我们看见神的救恩这积极的方面是很重要的。很少基督徒看见神在祂救恩里的心意。对他们而言，救恩只在于得救不下地狱。然而，圣经强调积极的事，就是神的救恩要领祂的百姓归向祂自己。根据新约，神的救恩不光带领祂的百姓归向祂自己，更带领祂的百姓进到祂里面。因此，神在祂救恩里的心意，乃是要带祂的选民归向祂自己，甚至进到祂里面。根据出埃及记的图画，神作成了一切，将祂的百姓从埃及的奴役中领出来，并且带他们到旷野神的山上，归祂自己。祂领他们出埃及，过红海，并经过旷野，在那里神给他们水喝，给他们食物吃。最终，神把以色列人带到祂向摩西显现，呼召摩西的地方。在五章一节，主藉摩西、亚伦对法老说：『容我的百姓去，在旷野向我守节。』在十章九节，摩西又对法老说：『我们务要向耶和华守节。』神要祂的百姓到神的山，与祂一同守节，并且向祂守节。神没有对摩西说：『以色列人有许多事情要作。我要你拯救他们脱离埃及，使他们可以为我大大作工。』相反地，神吩咐摩西带领百姓出埃及，使他们能彀向神守节。最终，神应验祂的话，将百姓带到神的山。
12After trying to rescue the children of Israel from bondage in Egypt, Moses fled to the wilderness. He was deeply disappointed and discouraged. During his years in the wilderness, Moses was forced to give up the prospect of a great career. No matter what kind of ambition or intention a person may have, after forty years in the wilderness every trace of ambition will surely disappear. Moses was forty when he attempted to rescue the children of Israel. At the end of the next forty years, when he was eighty, he considered himself ready for death. According to Moses’ word in Psalm 90, even those who are strong should not expect to live beyond the age of eighty. By the time he reached the age of eighty and thought of himself as good for nothing but death, Moses had lost every trace of ambition. Every bit of his intention was gone. As far as he was concerned, he was finished. He may have said to the flock while he was shepherding them, “I am dying, flock, and I don’t know how much longer I’ll be here with you. Perhaps after a few days, I’ll be gone.” Suddenly one day Moses beheld a burning bush, a bush that burned without being consumed. When he turned aside to “see this great sight” and learn why the bush was not burnt (3:3), God called to him out of the midst of the bush (v. 4). No wonder that Moses later spoke of God as the One who dwelt in the bush (Deut. 33:16). God wanted Moses to forget about his own doing. Furthermore, God did not want Moses to be disappointed or discouraged. He had come to call him and to send him back to Egypt that he might bring the people out of bondage and lead them to the very place where God was. In 3:12 the Lord said to Moses, “When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.” As this word indicates, God’sin tent i on was not just to rescue the people from persecution in Egypt; it was to bring them to Himself on the mountain of God. It is important that we see this positive aspect of God’ss alvation. Not many Christians see God’s in tent i on in His salvation. To them, salvation consists only in being delivered from hell. However, the Bible emphasizes the positive matter that God’s salvation is to bring His people back to Himself. According to the New Testament, in His salvation God brings His people not only to Himself, but also into Himself. Thus, God’sin tent i on in His salvation is to bring His chosen people to Himself and even into Himself. According to the picture in the book of Exodus, God did everything to bring His people out of bondage in Egypt and to lead them to Himself on the mountain of God in the wilderness. He brought them out of Egypt, through the Red Sea, and through the wilderness, where He provided water for drinking and food for eating. Eventually, God brought the children of Israel to the very place where He had appeared to Moses and called him. In 5:1 the Lord said to Pharaoh through Moses and Aaron, “Let my people go, that they may hold a feast unto me in the wilderness.” In 10:9 Moses once again told Pharaoh, “We must hold a feast unto Jehovah” (lit.). God wanted His people to come to His mountain to feast with Him and unto Him. God did not say to Moses, “There are many things for the children of Israel to do. I want you to rescue them from Egypt so that they may do a great work for Me.” On the contrary, God told Moses to lead the people out of Egypt so that they could hold a feast unto Him. Eventually, in fulfillment of His word, God brought the people to His mountain.
13二颁赐律法的消极方面
13II. THE NEGATIVE ASPECT OF THE GIVING OF THE LAW
14神的心意不是要领百姓到神的山，将诫命赐给他们来遵守。在十九章，神第一次对百姓说话的时候，没有雷轰、黑暗或角声。在那里，山上的气氛愉快而安静。第四节说：『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。』百姓从埃及出来，经过旷野，走到神的山。但由神的观点来说，祂如鹰将他们背在翅膀上，带来归祂。主将自己比作一只大鹰以后，就继续说，百姓要成为祂自己的产业，并且要归祂『作祭司的国度，为圣洁的国民。』（5～6。）这是律法的话，还是恩典的话呢？这是恩典的话，不是律法的话。事实上，这是由恩典来表达爱的言语。
14In bringing the people to the mountain of God, it was not God’sin tent i on to give them commandments to keep. When God first spoke to the people in chapter nineteen, there was no thunder, darkness, or sound of a trumpet. There at the mountain the atmosphere was pleasant and quiet. Verse 4 says, “Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself.” The people had walked out of Egypt, through the wilderness, and to the mountain of God. But from God’s point of view, He had carried them to Himself on the wings of an eagle. After likening Himself to a great eagle, the Lord went on to say that the people would be His personal possession and that they would be unto Him a kingdom of priests, and a holy nation” (vv. 5-6, lit.). Is this a word of law or a word of grace? It is a word of grace, not of law. Actually it is a word of love expressed by grace
（一） 把以色列人带到认识自己的地位上
A. To Bring the Children of Israel into a Position to Know Themselves
15如果百姓对神、对他们自己有了光照之后，他们会说：『主，为著你的怜悯，我们感谢你。我们不配得，我们不应得。我们所能作的，只是为著你的怜悯来感谢你。』然而，以色列人听见神对摩西所说的话，他们回答说：『凡耶和华所说的，我们都要遵行。』（8。）这指明百姓无心为著神，并且不认识神。至少连亚伦也有几分糊涂。否则，他怎会被说服，铸了一只金牛犊，给百姓敬拜呢？百姓的回答，以及亚伦用金子铸了一只牛犊的行为，证明以色列人不认识神，并且不是真正有心为著神。
15If the people had been enlightened concerning God and themselves, they would have said, “Lord, we thank You for Your mercy. We are not worthy of it. We don’t deserve it. All we can do is thank You for it.” However, when the children of Israel heard the words God spoke to Moses, they answered, “All that Jehovah has spoken we will do” (v. 8, lit.). This indicates that the people did not have a heart for God and that they did not know Him. Even Aaron was at least somewhat ignorant. Otherwise, how could he have been persuaded to make a golden calf for the people to worship? The response of the people and Aaron’s deed in shaping a calf out of gold prove that the children of Israel did not know God and that they did not truly have a heart for Him.
（二） 试验以色列人
B. To Put the Children of Israel to a Test
16因著百姓不认识神，也不认识自己，神就改变对他们的态度，也改变了气氛。神对摩西说，祂要在密云中临到（九节）。祂又吩咐百姓，要自别为圣，要洗衣服，并要守住界限。出埃及记十九章十二节说：『你们当谨慎，不可上山去，也不可摸山的边界，凡摸这山的，必要治死他。』在十六节我们看见气氛变得何等可怕、可畏：『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。』
16Because the people knew neither God nor themselves, God changed His attitude toward them and also caused a change in the atmosphere. He told Moses that He would come in a thick cloud (v. 9). He also charged the people to sanctify themselves, to wash their clothes, and to observe the boundary. Exodus 19:12 says, “Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.” In verse 16 we see how dreadful and terrifying the atmosphere became: “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
17神原初的心意，并不是要造成这样可怕的气氛。但只有摩西认识神的心意是甚么。他知道神不愿使百姓惧怕。故此在二十章二十节，他对百姓说：『不要惧怕，因为神降临是要试验你们。』摩西知道神在试验百姓，神在察验他们。他知道神的心意不是要有雷轰、黑暗、闪电，以及可怕的角声。在所有的以色列人中，摩西是惟一知道神心头愿望的人。摩西遵著主的话，上到山顶，在那里与神同在四十天之久。许多年前，我认为这四十天对以色列人是试炼的意思。不错，这四十天对他们是试验的期间。然而，这四十天主要不是为著试验以色列人；而是要给摩西一个机会，让神来注入。我在家中留在那个煤炭炉边愈久，所吸收的热气就愈多。照样，摩西在山顶上与神同在愈久，就愈被神所注入。
17It was not God’s original intention to create such a terrifying atmosphere. But only Moses knew what God’sin tent i on was. He realized that God did not intend to make the people afraid. This was the reason he said to the people in 20:20, “Fear not: for God is come to prove you.” Moses knew that God was proving the people, that He was testing them. He realized that it was not God’sin tent i on to have thunder, darkness, lightning, and the terrifying blast of a trumpet. Among all the children of Israel, Moses was the only one who knew the desire of God’she art. At the word of the Lord, Moses went up to the top of the mountain and stayed there with God for a period of forty days. Years ago, I thought these forty days were meant to be a trial to the children of Israel. Yes, these days were a time of testing to them. However, these forty days were not primarily intended to be a test of the children of Israel; they were designed to give Moses an opportunity to be infused with God. The longer I stayed by that coal stove in my house, the more heat I absorbed. Likewise, the longer Moses stayed with God on the mountaintop, the more he was infused with God
18在这四十天之中，大多数的日子没有记载摩西或神作了甚么。直到这些日子的末了，神才开始对摩西说话。神很喜乐，祂的百姓中有一人与祂同在。那四十天与神同在，不作甚么，你会感到满意么？假定某位弟兄邀请你到他的客厅，请你与他同坐。然后与你坐在一起十二小时，注视著你，一句话也不说。你会受得了么？我想谁也受不了，尤其是急性的人更受不了。但摩西与神同在山上四十天，不吃不喝，也不睡。在他和神之间，并没有显示处理了甚么事情。惟一发生的事，就是摩西得著神圣的灌输，神的成分注入到他里面。
18Concerning most of these forty days, there is no record that either Moses or God did anything. It was not until the end of these days that God began to speak to Moses. God was happy simply to have one of His people stay with Him. Would you have been content to stay with God those forty days and not do anything? Suppose a brother would invite you to his living room and ask you to sit down with him. Then for twelve hours he simply sits with you and looks at you, not saying a word. Would you be able to endure this? I do not think anyone, especially one of a quick disposition, could tolerate such a situation. But Moses stayed on the mountain with God for forty days without eating, drinking, or sleeping. There was no indication that any kind of business was transacted between him and God. The only thing that happened was that Moses received a divine transfusion. God’s very element was infused into him.
19我的一些小孙儿很喜欢来看我的妻子和我。尤其有一个小孙女到这里来，主要的目的在得到一些好吃的东西。然而，当这些东西有别的来源时，我们就很少见到她了。但在她没有别的来源时，就来见我们，不过她不会久留。她的来意不是要与我们同在，乃是要从我们得些东西，然后就离开。反之，我们享受她的同在，盼望她留得久些。我孙女所作的常常是我们对待主的一幅图画。我们来到主面前，不是单单为著与祂同在，而是要从祂得些好东西。一旦得著，就离开了。因此，我们会向主祷告，甚至在交通中与祂相会，为要从祂得著与我们有益的东西。
19Certain of my small grandchildren are fond of visiting my wife and me. One child in particular comes over mainly for the purpose of getting something good to eat. However, when she has another source for these things, we do not see very much of her. But when she has no other source, she comes to see us. But she does not stay very long. It is not her intention to stay with us; it is to get something from us and then to go her way. We, on the contrary, enjoy her presence and would like her to stay with us longer. The behavior of my grandchild is a picture of the way we often relate to the Lord. We come to Him not simply to be with Him, but to get something good from Him. As soon as we receive it, we go away. Thus, we may pray to the Lord and even meet with Him in fellowship in order to get something from Him that is a benefit to us
20神知道留在祂的面光中，不作甚么，对我们是何等的困难。为著体恤我们的软弱，祂会吩咐我们作一些事。但祂的心意并不是要求我们作事，乃是要保守我们与祂同在，被祂所注入。然而照著我们天然的观念，我们认为神在命令我们，并对我们有所要求。哦，愿我们看见神的心意，乃是要以祂的所是和所有来注入我们里面！要有这样的注入，我们必须与祂同在。摩西在山顶上被神注入了四十天以后，就因神的光而发光。请注意，神没有要求摩西作甚么。反之，神将祂自己灌输到摩西里面，直到摩西开始因祂而发光。摩西下山的时候，他的面皮发光，原因就在这里。地上最崇高的职业，就是花时间让神注入，使我们将神照耀出来。这比为神作任何事都伟大。倘若我们要将神照耀出来，就必须花时间与神同在，不是要作甚么，乃是让祂灌输到我们里面。我在本篇信息中的负担是要指出，神带领以色列人出埃及的心意，是要带他们到神的山，使祂能彀将自己注入他们里面。神要他们被祂所注入，正如那丛荆棘被注入一样。那丛荆棘被火烧著，却没有烧毁，已经完全被神所注入。神在荆棘中，并且从荆棘中说话。神要将祂全体的百姓，带到能彀被祂自己注入的地方。因此，神对他们说，祂如鹰将他们背在翅膀上，使他们成为祂自己的珍宝，并作祭司的国度。
20God knows how difficult it is for us to stay in His presence without doing anything. In sympathy with our weakness, He may tell us to do certain things. But it is not His intention to require us to do things. It is to keep us with Him that we may be infused with Him. But according to our natural concept, we consider that God is placing demands on us and making requirements of us. Oh, that we might see that God’sin tent i on is to infuse us with what He is and with what He has! In order for this infusion to take place, we need to be with Him. After spending forty days on the mountaintop being infused with God, Moses was shining with God’slight. Notice that God did not ask Moses to do anything. Rather, He transfused Himself into Moses until Moses began to shine with Him. This was the reason that when Moses came down from the mountain, the skin of his face was shining. The highest profession on earth is to spend time being infused with God that we may shine forth God. This is far greater than doing anything for God. If we would shine forth God, we need to spend time with Him, not to do something but to have Him transfused into our being. My burden in this message is to point out that God’sin tent i on in bringing the children of Israel out of Egypt was to lead them to His mountain so that He could infuse them with Himself. He wanted them to be infused with Him even as that burning bush had been infused. The bush which burned without being consumed had been fully infused with God. God was in the bush and spoke from the midst of it. God wanted all His people to be brought to the place where He could infuse them with Himself. Therefore, He told them that He brought them on eagles’ wings and that He would make them His personal treasure and a kingdom of priests.
21百姓听见那些话，应当俯伏承认说：『神阿，我们无法使自己成为你的珍宝。我们并不宝贵，我们无法成为你自己的珍宝。』如果这是他们的态度，神就会说：『我会使你们成为我自己的珍宝。你们与我同在，我要以我的所是来注入你们里面。最终，你们在我眼中都要成为宝贵的。』你想想看，如果两百万以色列人都被神所注入，并且开始将神照耀出来，那会是怎样的光景。他们的荣耀会如同新耶路撒冷的荣耀。神的百姓不明白神的心意，他们的观念就是应当为神作点事情。再者，他们要作这些事，也以为他们能作。他们看见了神为他们所成就的，现在他们要为神作点事情。这种观念使他们堕落了。
21When the people heard those words, they should have bowed down and confessed, “O God, we cannot make ourselves a treasure for You. We are not precious. There is no way for us to become Your personal treasure.” If this had been their attitude, God would have said, “I will make you a personal treasure to Me. Stay with Me, and I will infuse you with what I am. Eventually, you all will become precious in My sight.” Imagine what the situation would have been like if all two million Israelites had been infused with God and had begun to shine forth God. Their glory might have been like the glory of the New Jerusalem. God’sp eople did not understand His intention. Their concept was that they should do certain things for God. Furthermore, they wanted to do these things and thought they were able to do them. They had seen what God had done for them, and now they wanted to do something for Him. This concept caused them to fall
22你曾否问过自己，为甚么神把圣经这样一本大书赐给我们？在圣经的数百章中，有许多的诫命给我们遵守。这些诫命中，有的一再重复。这样重复的原因，乃是神渴望使我们藉著祂的话与祂同在。我们要与神同在，必须留在神的话中。然而，我们来到圣经面前，常常不觉得是来到神面前。再者，我们与圣经同住，并不觉得是与神同住。我们的观念真需要改变！每当我们来到圣经面前，我们就该来到神面前，并且与祂同住。不错，圣经指示我们，神要我们作的许多事情。但这些事都是次要的。主要的事乃是我们藉著神的话而与神同在，并且被祂所注入。很不幸，我们容易被其它的事引离。很少人像摩西一样，照著神心头的愿望与神同在。我愿再一次指出，在那四十天里，摩西在山顶上与神同在，他没有作甚么。神的心意不是要摩西作些事情；神乃是要他被神自己所注入。
22Have you ever asked yourself why God gave us such a big book as the Bible? In the hundreds of chapters in the Bible, there are a great many commandments for us to keep. Certain of these commandments are repeated again and again. The reason for this repetition is that God’s desire is to keep us with Him through the Word. In order to stay with God, we need to stay in the Word. However, often when we come to the Bible, we have no consciousness of coming to God. Moreover, when we dwell with the Bible, we do not have the sense that we are staying with God. How we need a change of concept! Whenever we come to the Bible, we should come to God and stay with Him. Yes, the Bible shows us many things God wants us to do. But all these things are secondary. The primary matter is that through the Word we stay with God and are infused with Him. Unfortunately, we are easily distracted from Him by other things. There are not many like Moses who stay with God according to the desire of His heart. Once again, I wish to point out that during those forty days Moses was with God on the mountaintop, he did not do anything. It was not God’sin tent i on for Moses to do certain things; it was for him to be infused with God Himself.
23在圣经里我们能找出，神对我们说甚么，以及神要我们作甚么。然而，主要的事乃是我们藉著话来与神同在。但这对我们来说：不容易作得到。我们的倾向乃是来到圣经面前，只为著找出圣经所说各式各样的事情。我们一读神的话，就定意要遵行圣经所说的。我们一点不晓得，作这样的决定，实际上就是将神撇在一旁。这样来到神话语面前的人，并不是真正的蒙神祝福。我们若要藉著神的话蒙神的祝福，就需要看见，神要我们所作的，以及神对我们所说的，都是次要的。主要的乃是我们与神同在，被祂所注入。神对我们说话，以及神吩咐我们作某些事，目的就是神要我们与祂同在。为甚么我们需要读圣经？我年轻的时候，听见人说，作一个基督徒，必须读圣经，好找出神所要我作的是甚么。不错，我们藉著读圣经会找著许多神所要我们作的事，也许有成百上千的事情。问题是我们作不到。然而，在我们天然的观念里，我们盼望寻出神所要我们作的，然后开始实行。我们的态度是；凡神所说的，我们都必须遵行，我们也要遵行。因此，我们定意去作这些事，而在实行中，我们就将神撇在一旁了。我们不该定意遵行圣经所说的，反而该说：『主，我爱你，我爱你的话，我也爱你对我所说的每一件事。』倘若我们这样对主说，祂会回答说：『很好！现在你当晓得，我所要你作的，我都要为你并藉著你来作成。』在『阿们神的话语』的诗歌里，有一行我非常欣赏：
23In the Bible we can find out what God says to us and what He wants us to do. However, the primary matter is that we stay with God through the Word. But this is not easy for us to do. Our tendency is to come to the Bible simply to find out what it says about different things. As we read the Word, we may decide that we shall do whatever the Bible says. Little do we realize that in making such a decision we actually set God aside. Those who come to the Word in this way are not truly blessed by God. If we would be blessed by Him through the Word, we need to see that both what God wants us to do and what He says to us are secondary. What is primary is that we stay with God to be infused with Him. The reason God speaks to us and tells us to do certain things is that He wants us to be with Him. Why do we need to read the Bible? When I was young, I was told that as a Christian I must read the Bible to find out what God wants me to do. Yes, by reading the Bible we find out a great many things God wants us to do, perhaps hundreds or even thousands of things. The problem is that we are not able to do them. Nevertheless, in our natural concept, we desire to find out what God wants us to do and then set out to do it. Our attitude is that we must do and want to do whatever God speaks. Therefore, we make up our mind to do these things and in practice we set God aside. Instead of making up our mind to do what the Bible says, we should say, “Lord, I love You, I love Your word, and I love everything You say to me.” If we speak this way to the Lord, He will answer, “Very good! Now you need to know that whatever I want you to do, I will do for you and through you.” In a song about saying amen to the Word of God, there is a line I appreciate very much
24我所不能作，神却在里面作，阿们神的话语。
24What I never could do God is doing in me. By saying Amen to His Word
25
25Hymns,#1219
26我们自己所作不到的，神渴望在我们里面作成。比方一位丈夫该对主说：『主，你吩咐我要爱我的妻子。主，我爱你，但我必须告诉你，我无法爱我的妻子。』然后主会说：『不错，你无法爱你的妻子，但我会藉著你来爱她。你作不到的，我要在你里面作成。』对于爱弟兄，以及爱邻舍如同自己的诫命，我们也该说：『主，我爱你，但我必须对你诚实。我无法爱弟兄，我也无法爱人如己。我有许多邻舍和亲戚，但我就是无法爱他们。主，我爱你，我也爱你的话，但我就是无法爱他们。主，我爱你，我也爱你的话，但我无法爱别人。』主就会再一次告诉我们，我们作不到的，祂要在我们里面来作成。这就是神在旧约和新约里的经营。
26What we are not able to do ourselves God desires to do in us. For example, a husband should say to the Lord, “Lord, You ask me to love my wife. Lord, I love You, but I must tell You that I cannot love my wife.” Then the Lord will say, “Right, you can’t love your wife, but I will love her through you. What you cannot do, I will do in you.” Concerning the commandments to love the brothers and to love our neighbor as ourselves, we should also say, “Lord, I love You, but I must be honest with You. I cannot love the brothers, and I cannot love others as myself. I have many neighbors and relatives, but I simply am not able to love them. Lord, I love You and I love Your Word, but I simply am not able to love them. Lord, I love You and I love Your Word, but I cannot love other people.” Once again the Lord will tell us that what we are not able to do He will do from within us. This is God’s economy both in the Old Testament and in the New.