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出埃及记生命读经 · 第73篇

耶和华的使者引领祂的百姓得著应许之地为业（一）

The Angel of Jehovah for His People to take Possession of the Promised Land (1)
1读经：出埃及记23:20-33;3:2,4,6,14,16;14:19-20；士师记13:17-19;Zech.2:8-9。
1Scripture Reading: Exo. 23:2 0-33; 3:2, 4, 6, 14, 16; 14:19-20; Judg. 13:17-19; Zech. 2:8-9 14, 16; 14:19-20
2
2Zech. 2:8-9
3出埃及记二十至二十三章这一段包含了摩西所颁布的律法。在这几章圣经里，先颁布了十诫，再颁布了律法的典章。在前几篇信息里，我们已经指出，我们若深入探讨二十一至二十三章的典章，就会看见其中描绘出神的经营并基督的救赎。
3Exodus 20 through 23 is a section containing the decree of the Mosaic law. In these chapters we first have the decree of the Ten Commandments and then the decree of the ordinances of the law. In the foregoing messages we have pointed out that if we would get into the depths of the ordinances in chapters twenty-one through twenty-three, we shall see that in them the economy of God with the redemption of Christ is portrayed
4非常有意义的是，二十三章是以论到耶和华的使者的话为结语。（20～33。）二十节说：『看哪，我差遣使者在你前面，在路上保护你，领你到我所豫备的地方去。』使者要领百姓到应许之地。在这几节圣经里有两个主要的点是关乎地的：一个是拦阻百姓的人；一个是境界。那地上有人居住，并且拦阻以色列子民承受那地为业。二十三节说：『我的使者要在你前面行，领你到亚摩利人、赫人、比利洗人、迦南人、希未人、耶布斯人那里去；我必将他们剪除。』三十一节论到那地的境界，说：『我要定你的境界，从红海直到非利士海，又从旷野直到大河。』我们若要承受应许之地为业，就必须对付拦阻我们的人，也要注意那地的境界。因著耶和华的使者在带领百姓到那地的事上占有举足轻重的地位，所以本篇信息的题目定为：『耶和华的使者引领祂的百姓得著应许之地为业』。律法和典章的颁布归结到耶和华的使者和应许之地。使者和应许之地都是基督的豫表。使者豫表奉神差遣，在路上保护我们并领我们进入美地的那位基督。基督是这样一位奉差遣的人，是从神那里差来的。美地豫表包罗万有的基督。就这样，奉差遣的基督带我们进入作为美地的祂自己里面。这块美地是神旨意的标竿、目的与目标。美地既然豫表基督，这意思是说，基督是我们的标竿。谁要带领我们达到这个目的？惟有基督自己。一方面，基督是美地；另一方面，祂是带领我们进入美地的那位。
4It is very significant that chapter twenty - three concludes with a word about the Angel of Jehovah (vv. 20-33). Verse 20 says, “Behold, I send an Angel before thee to guard thee in the way, and to bring thee into the place which I have prepared” (lit.). The Angel was to bring the people into the promised land. The two main things regarding the land here in these verses are the frustraters and the boundaries. There were people inhabiting the land and frustrating the children of Israel from taking possession of it. Verse 23 says, “For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites; and I will cut them off.” In verse 31 we have a word concerning the boundaries of the land: “And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the wilderness unto the river” (lit.). If we would take possession of the promised land, we must deal with the frustraters and also pay attention to the boundaries of the land. Because the Angel of Jehovah plays an important role in leading the people into the land, this message is entitled, “The Angel of Jehovah for His People to Take Possession of the Promised Land.” The concluding word of the decree of the law and the ordinances refers to the Angel of Jehovah and the promised land. Both the Angel and the promised land are types of Christ. The Angel typifies Christ as the One sent by God to guard us in the way and to bring us into the land. Christ is such a sent One, the One sent from God. The good land typifies Christ in His all- inclusiveness. Thus, Christ as the sent One brings us into Himself as the good land. This good land is the goal, the aim, the mark, of God’s purpose. Since the good land typifies Christ, this means that Christ is the goal. Who will bring us to this goal? No one other than Christ Himself. On the one hand, Christ is the good land; on the other hand, He is the One who brings us into the good land.
5出埃及记二十一至二十三章的典章至少描述了基督十九个不同的方面。基督是祭物、奴仆、安息日、交给我们这些满了过犯的罪人而被治死的那位、逃城、将生命的事物带给祂的仇敌，并释放那些恨祂之人脱离重担的那位。此外，在这几章圣经里，以两种方式来表征十字架。第一，二十章二十四至二十五节的祭坛表征十字架。希伯来书十三章十节说：『我们有一祭坛，上面的祭物是那些在帐幕中供职的人不可同吃的。』这个祭坛是指十字架，在十字架上主耶稣为我们的罪献上自己为祭物。以色列子民曾有一个祭坛，但那个祭坛不过是个豫表。我们却有这个豫表的实现，就是十字架作真实的祭坛。第二，十字架由酒醡和油醡所豫表的，它们产生出『下滴之物』。『下滴之物』表征藉著十字架的苦难对基督之经历的流露。出埃及记二十二章二十九节说到丰盛和下滴之物。（直译。）丰盛表征美地出产丰盛之收成，而下滴之物表征从醡中满溢而流淌的酒和油。一方面，教会是个可爱的地方，教会生活真美妙。另一方面，教会生活是酒醡和油醡。我们的家庭生活也是个压榨所。我们被丈夫、妻子或孩子天天压榨。我们在教会生活和家庭生活中若没有压榨的经历，就没有下滴之物，没有酒和油的流淌。
5The ordinances in Exodus 21 through 23 portray at least nineteen different aspects of Christ. Christ is the sacrifice, the slave, the Sabbath, the One delivered to us who were the mistaken sinners that put Him to death, the city of refuge, and the One who brings the things of life to His enemies and releases those who hate Him from their heavy burdens. Furthermore, in these chapters the cross of Christ is typified in two ways. First, the altar in 20:24 and 25 typifies the cross. Hebrews 13:10 says, “We have an altar, from which they have no right to eat who serve the tabernacle.” This altar refers to the cross on which the Lord Jesus offered Himself as the sacrifice for our sins. The children of Israel had an altar, but that altar was merely a type. We have the fulfillment of this type, the cross as the true altar. Second, the cross is typified by the wine and oil presses which produce the “tears.” These tears signify the outflowing of the experience of Christ through the suffering of the cross. Exodus 22:29 speaks of the fullness and the tears (lit.). The fullness signifies the fullness of the harvest of the produce of the good land, and the tears signify the outflow of wine and oil from the presses. On the one hand, the church is a lovely place, and the church life is wonderful. On the other hand, the church life is a wine press and an oil press. Our family life is also a press. We are pressed by our husband or wife and by our children. If we did not have the experience of the press in the church life and in our family life, there would be no tears, no outflow of wine and oil
6这几章圣经至少题出了基督十九个方面以及十字架的两个豫表，接下去的结语就说到耶和华的使者领百姓进入应许之地。甚至英文钦定本二十三章二十节使者一字也是以大写字母开头的。这指出，译者了解这里所题到的使者是独一、超凡的；这位使者表征基督自己。
6After presenting at least nineteen aspects of Christ and two types of the cross, these chapters conclude with a word about the Angel of Jehovah bringing the people into the promised land. Even the King James Version capitalizes the word Angel in 23:20. This indicates that the translators realized that the Angel here is unique and extraordinary. This Angel signifies Christ Himself
7律法的颁布却以一段论到使者和美地的话来作结束，这件事实指出，颁布律法的目的是叫那些领受律法的人能进入美地。神的心意不仅是要向祂的子民颁布律法，祂的心意乃是要带领以色列子民进入美地。23:20出埃及记二十三章二十节说：『看哪，我差遣使者在你前面…领你到我所豫备的地方去。』主似乎对祂的百姓这样说：『我已经赐给你们律法和典章，然而，这不是我的目的。我还要带你们出埃及，不仅为了要给你们许多条例。我的目的是要训练你们、管教你们、规正你们，使你们成为合式的子民，我好带你们进入美地。看哪，我差遣使者在你们前面，在路上保护你们，领你们进入应许之地。这是我的目的。』为这缘故，神颁布律法和典章之后，就立刻说：使者要领百姓到美地。
7The fact that the decree of the law concludes with a portion regarding the Angel and the good land indicates that the purpose of the decree of the law is that those who received the law would enter into the good land. It was not God’sin tent i on simply to give the law to His people. His intention was to bring the children of Israel into the good land. Exodus says, “Behold, I send an Angel before thee...to bring thee into the place which I have prepared.” It seems as if the Lord was saying to His people, “I have given you the law and the ordinances. However, this is not My goal. I did not bring you out of Egypt merely to give you regulations. My intention is to train you, discipline you, and regulate you so that you may be a proper people for Me to bring into the good land. Behold, I send an Angel before you to guard you in the way and to bring you into the promised land. This is My goal.” For this reason, immediately after the decree of the law and the ordinances, God speaks of the Angel bringing the people into the good land.
一 耶和华的使者
I. THE ANGEL OF JEHOVAH
（一） 奉耶和华差遣
A. Sent by Jehovah
8根据二十三章二十节所说，耶和华的使者是奉耶和华差遣的。这里我们看见一位差遣者和一位奉差遣者。撒迦利亚书二章八节和九节指出，差遣者和奉差遣者是一位。八节说：『万军之耶和华说，在显出荣耀之后，祂差遣我去惩罚那掳掠你们的列国。』（直译。）九节末了说：『你们便知道万军之耶和华差遣我了。』这两节圣经指出万军之耶和华差遣万军之耶和华。在第八节万军之耶和华说：『在显出荣耀之后，祂差遣我。』在此我们看见，差遣者与受差遣者实际上乃是一位。走系统神学路的人会问说，子基督和父怎么会是一个？他们可能会指出一个事实：子向父祷告，而父回答子。（路三21～22。）他们问，倘若父与子是一个，子怎么能向父祷告，而父又怎么能回答子？答案在撒迦利亚书二章。谁是奉差遣的，谁又是差遣人的？在撒迦利亚书二2:8章八节和九节里，『祂』─差遣者，和『我』─奉差遣者，都是指万军之耶和华。照这两节圣经来看，耶和华差遣耶和华，因为祂既是差遣人的，又是奉差遣的。出埃及记二十三章二十节也是这样，耶和华的使者是奉耶和华差遣的。
8According to 23:20, the Angel of Jehovah was sent by Jehovah. Here we have both a Sender and a sent One. Zechariah 2:8 and 9 indicate that the Sender and sent One are one. Verse 8 says, “For thus saith Jehovah of hosts: After the glory hath he sent me unto the nations which spoiled you” (lit.). Verse 9 concludes with the words, “Ye shall know that Jehovah of hosts hath sent me” (lit.). These verses indicate that Jehovah of hosts sent Jehovah of hosts. According to verse 8, Jehovah of hosts says, “After the glory hath he sent me.” Here we see that the Sender and the sent One are actually one. Those who follow the way of systematic theology may ask how we can say that Christ the Son and the Father are one. They may point to the fact that the Son prayed to the Father and that the Father answered the Son (Luke 3:21-22). If the Father and the Son are one, they ask, how could the Son pray to the Father, and how could the Father answer the Son? The answer is found in Zechariah 2. Who is the sent One, and who is the Sender? In Zechariah and 9 both “he,” the Sender, and “me,” the sent One, refer to Jehovah of hosts. According to these verses, Jehovah sent Jehovah, for He is both the Sender and the sent One. The same is true in Exodus 23:20, where we are told that the Angel of Jehovah was sent by Jehovah.
（二） 耶和华的名在祂里面
B. Jehovah’s Name in Him
9论到耶和华的使者，二十一节说：『我的名是在祂里面。』（直译。）耶和华的名意思是：『我就是那我是』。（三14，直译。）这个名在耶和华的使者里面。为甚么耶和华的名在使者里面？因为使者就是耶和华自己。倘若使者不是耶和华，耶和华的名怎么能在他里面。，一个人的名字和他本人原为一。我们不能将一个人和他的名字分开，因为他的名字是指他那个人。为这缘故，我们不光说我们自己是人，我们还用名字来表明我们自己。耶和华这名在使者的里面，并且与使者是不可分的。
9Regarding the Angel of Jehovah verse 21 says, “My name is in him.” The name Jehovah means “I Am That I Am” (3:14). This name is in the Angel of Jehovah. Why is the name of Jehovah in the Angel? Simply be cause the Angel is Jehovah Himself. If the Angel were not Jehovah, how could Jehovah’s name be in him? The name of a person is identical to the person himself. We cannot separate a person from his name, for his name indicates his very being. For this reason, we do not simply speak of ourselves as persons, but we identify ourselves by name. The name of Jehovah was in the Angel and inseparable from the Angel.
（三） 耶和华自己
C. Jehovah Himself
10出埃及记第三章有力地指出使者就是耶和华。第二节说：『耶和华的使者从荆棘丛里在火燄中向摩西显现』（直译）。我们读完第三章就会看见，实际上是耶和华向摩西显现，并对他说话。（4，6，14，16。）再者，向摩西显现的耶和华就是三一神，就是亚伯拉罕、以撒、雅各的神。耶和华的使者就是耶和华，耶和华是神，而神是三而一的─父、子、灵，正如由亚伯拉罕、以撒、雅各的神所表征的。所以，这位耶和华的使者实际上就是三而一的神。此外，这位使者是基督，而基督是神的儿子。这意思是说，神的儿子是耶和华神，是三而一的神。
10Exodus 3 indicates strongly that the Angel is Jehovah. Verse 2 says, “The Angel of Jehovah appeared unto him in a flame of fire out of the midst of a thorn- bush” (lit.). As we read through chapter three, we see that it was actually Jehovah who appeared to Moses and spoke to him (vv. 4, 6, 14, 16). Furthermore, the Jehovah who appeared to Moses is the Triune God, the God of Abraham, the God of Isaac, and the God of Jacob. The Angel of Jehovah is equal to Jehovah, Jehovah is equal to God, and God is triune—the Father, the Son, and the Spirit—as signified by the God of Abraham, the God of Isaac, and the God of Jacob. Therefore, this Angel of Jehovah actually is the Triune God. Furthermore, this Angel is Christ, and Christ is the Son of God. This means that the Son of God is Jehovah God, even the Triune God
（四） 祂的话就是耶和华所说的
D. His Voice Being Jehovah’s Speaking
11出埃及记二十三章二十二节说：『你若实在听从祂的话，照著我一切所说的去行…』。这指出使者的话就是神所说的。在约翰福音十四章十节，主耶稣说：『我对你们所说的话，不是凭著自己说的，乃是住在我里面的父作祂自己的事。』使者的话如何就是耶和华所说的，照样，子说话就是父作事。使者的话就是耶和华所说的，这件事实有力地证明使者与耶和华就是一。我们若研读旧约圣经中以色列子民出埃及，经过旷野，直到进入美地这段行程的记载，我们就会发现耶和华的使者没有说过一次话。倘若使者甚么话都没有说过，神为甚么题到使者的话？理由是：神就是说话的那位。神所说的就是使者的话。神差遣祂自己与祂的百姓同行，在路上保护他们，把他们领进美地。这指出，使者与神实际上是一。因此，神所说的就是使者的话。
11Exodus 23:22 says, “If thou shalt indeed obey his voice, and do all that I speak....” This indicates that the Angel’s voice is God’s speaking. In John 14:10, the Lord Jesus said, “The words which I speak to you, I do not speak from Myself; but the Father who abides in Me, He does His works.” Just as the Angel’s voice was Jehovah’s speaking, so the Son’s speaking was the Father’s working. The fact that the Angel’s voice was Jehovah’s speaking proves strongly that the Angel and Jehovah are one. If we study the record in the Old Testament concerning the journey of the children of Israel from Egypt, through the wilderness, and into the good land, we shall not find one instance where the Angel of Jehovah spoke anything. Why then does God speak of the Angel’s voice, if the Angel never voiced anything? The reason is that God was the One who spoke. God’s speaking was the Angel’s voice. God sent Himself to accompany His people, to guard them in the way, and to bring them into the good land. This indicates that the Angel and God were truly one. Thus, God’s speaking was the Angel’s voice.
12我们探讨神所说的就是使者的话这个事实，我们能看见这件事与三而一的神有关。神的三一性乃是为了将祂自己分赐给人，甚至在旧约以色列子民身上，我们就能看见神的分赐。
12As we consider the fact that God’s speaking was the Angel’s voice, we see that it involves the matter of the Trinity. The Trinity is the dispensation of God to man. Even with the children of Israel in the Old Testament, we can see God’s dispensation
（五） 在以色列子民前面行
E. Going before the Children of Israel
13出埃及记二十三章二十三节说：『我的使者要在你前面行。』十四章十九节清楚地指出，耶和华的使者带领百姓：『在以色列营前行走神的使者，转到他们后边去，云柱也从他们前边转到他们后边立住。』使者就是指基督，而云象征那灵。父也与他们同在，但是，和往常一样，父总是隐藏在幕后。所以，在出埃及记十四章记载这件事的过程中，我们看见三一神在那里。子是保护的使者；那灵是云柱使埃及人那一面成为黑暗，却使以色列子民这一面成为白昼；而父在使者和云柱的背后，也就是子和那灵的背后。在此，我们看见三一神将自己应用到百姓的处境里。因此，我们可以给三而一下这样的定义：神把祂自己应用到祂的子民身上。神若不是三而一的，当祂的选民在出埃及记十四章的危难中，神就无法将自己应用到他们身上。我们已经指出，三而一是指三一神的分赐以及三一神的应用。无疑的，对许多基督徒来说，这样的定义是他们从来没听说过的。然而，根据神的话，这却是事实；神若不是三而一的，祂就无法将自己应用到祂的子民身上。当神说：『看哪，我差遣使者在你前面』，祂就是把自己应用到以色列子民身上。祂不仅把律法和典章颁赐给他们，同时也将自己应用到他们身上。
13Exodus 23:23 says, “Mine Angel shall go before thee.” In 14:19 we have a clear indication that the Angel of Jehovah was leading the people: “And the Angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them.” The Angel refers to Christ, and the cloud signifies the Spirit. The Father also was present, but He, as usual, was behind the scene. Thus, in the incident recorded in Exodus 14, the Triune God was present. The Son was the protecting Angel, the Spirit as the cloud was darkness to the Egyptians and light to the children of Israel, and behind the Angel and the cloud, the Son and the Spirit, was the Father. Here we see the Triune God applying Himself to the people in their situation. Therefore, we may define the Trinity as God’s application of Himself to His people. Without the Trinity, God could not have been applied to His chosen people in their distress in Exodus 14. We have pointed out that the Trinity denotes both the dispensation of the Triune God and the application of the Triune God. No doubt, to many Christians such definitions will come as something altogether new. Nevertheless, according to the Word of God, it is a fact that apart from the Trinity God has no way to apply Himself to His people. When God said, “Behold, I send an Angel before thee,” He was applying Himself to the children of Israel. He not only gave them laws and ordinances, but He applied Himself to them
（六） 在路上保护他们
F. Guarding Them in the Way
14照出埃及记二十三章二十节所说，耶和华的使者在路上看守百姓，保护他们。使者保护他们最好的例证就是埃及人追赶以色列人的时候。（十四19～20。）
14According to Exodus 23:20, the Angel of Jehovah kept the people, guarded them, in the way. An excellent illustration of the Angel’s guarding is found in chapter fourteen, when the Egyptians were pursuing the Israelites (vv. 19-20
（七） 领他们到美地
G. Bringing Them into the Good Land
15出埃及记二十三章二十节说，使者要领百姓到神所豫备的地方去。二十三节给我们看见这地原为事奉别神的异族所盘据。耶和华的使者要带领神的百姓到这块美地。
15Exodus 23:20 says that the Angel would bring the people into the place which God had prepared. From verse 23 we know that this was the land occupied by pagan tribes. The Angel of Jehovah would bring God’sp eople into this good land
二 应许之地
II. THE PROMISED LAND
（一） 它的境界
A. Its Boundaries
16三十一节说明应许之地的境界：『我要定你的境界，从红海直到非利士海，又从旷野直到大河。』『非利士海』是指地中海，『大河』是指幼发拉底河。地中海和幼发拉底河之间这块地非常宽阔，超过以色列子民曾经居住过的疆界；但是，我的重点不在这块地有多宽广，我乃是要说到这地的境界以及它属灵的意义。这地的境界是从『红海直到非利士海』。这里的海表征死亡的水。因此，从大海到大海表征从死亡到死亡。这意思是，应许之地的边界有一面是死亡。三十一节还说这地的境界是『从旷野直到大河』。河也是象征死亡的水，旷野则象征贫瘠，没有出产。我们若仔细看看地图。就会发现应许之地被死亡和贫瘠所环绕。然而，美地本身却是满了果实的生命之疆。我们已经指出，应许之地是基督的豫表。现在我们既已看见美地的边界是死亡和贫瘠，我们就能体会在基督以外只有死亡和贫瘠。死亡和贫瘠环绕著作为我们美地的基督，而且还是基督的边界。圣经指出，应许之地高出四周之地；这象征基督在复活里被高举。然而，这块高耸之地，就是这位被高举的基督，却被死亡和贫瘠围绕著。
16Verse 31 describes the boundaries of the promised land: “And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the wilderness unto the river” (lit.). The “sea of the Philistines” refers to the Mediterranean Sea, and “the river” denotes the Euphrates. Although the land between the Mediterranean Sea and the Euphrates is extensive, more extensive than the territory the children of Israel have ever inhabited, my point here does not concern the extensiveness of the land. Rather, it concerns the boundaries and their spiritual significance. The bounds were from “the Red sea even unto the sea of the Philistines.” The seas here signify the waters of death. Hence, from sea to sea signifies from death to death. This means that one of the boundaries of the promised land is death. Verse 31 also says that the boundary was to be “from the wilderness unto the river.” The river also signifies the water of death, and the wilderness signifies barrenness. If we study a map, we shall see that the promised land is surrounded by death and barrenness. The land itself, however, is a region of life filled with abundance of fruit. We have pointed out that the promised land is a type of Christ. Now that we see that the boundaries of the good land are death and barrenness, we can realize that outside of Christ there is nothing but death and barrenness. Death and barrenness surround Christ as our land and are the boundaries of Christ. The Bible indicates that the promised land is elevated. This signifies that Christ is elevated in resurrection. However, this elevated land, this elevated Christ, is surrounded by death and barrenness.
17我们必须将美地的境界应用到我们属灵的经历上，问问自己：我们现在在那里？你在那里？你在红海，地中海，还是在幼发拉底河？换句话说，你是在死亡的水中么？你有没有在贫瘠的旷野飘流？我再说，美地的边界面临死亡的水和贫瘠的旷野。但是美地的领域却是高超而多产的，满了生命和丰富的出产。阿利路亚！这美地是我们的领域。
17We need to apply the boundaries of the good land to our spiritual experience and ask ourselves where we are. Where are you? Are you in the Red Sea, in the Mediterranean Sea, or in the Euphrates? In other words, are you in the waters of death? Are you wandering in a barren wilderness? I repeat, the good land is bounded by the waters of death and by the barrenness of the wilderness. But the territory of the good land is elevated and fruitful, full of life and produce. Hallelujah, this good land is our territory!
（二） 拦阻的人
B. Its Frustraters
18许多基督徒对应许之地的领会不彀正确，有些人认为美地是指天堂。一首著名的诗歌竟然说：渡过约但死亡寒波，进入天堂应许美地。许多人认为，死亡就是过约但河，进入美地就是上天堂。但是我们要怎样解释事奉外邦神的异族，和他们的偶像也在应许之地上？天堂里会充满异教徒和偶像么？我们到了天上，还需要与这些异族争战，还需要毁坏他们的偶像么？我们若查考这类的问题，探讨异族和异族偶像的意义，就会明白应许之地不是指天堂说的。
18Many Christians do not have a proper understanding of the promised land. Some think that the good land refers to heaven. A well-known hymn even speaks of crossing the cold waves of the Jordan and passing over into the promised land of heaven. According to the concept of many, to die is to cross the Jordan, and to enter into the land is to go to heaven. But what about the pagan tribes and their idols? Will heaven be filled with pagans and idols? Is it necessary to fight against these pagan tribes and destroy their idols after we get into heaven? If we ask questions such as these, considering the significance of the pagan tribes and their idols, we shall realize that the promised land does not refer to heaven
19还有一种解释认为，美地表征以弗所书第六章所题到的诸天界。在诸天界里有邪恶的权势，我们必须与他们争战。这种解释已经相当不错了。然而，根据圣经的记载，圣徒们的住处不在空中，不在诸天界里。你盼望到空中，并且一直住在空中么？因此，说美地是指以弗所书第六章的诸天界，还是不能令人满意。多年来，我们一直寻求，想要知道美地的意义。大约在四十年前，我们开始晓得，美地乃是包罗万有之基督的豫表。在以色列人的历史中，有各种不同的豫表描述基督：逾越节的羊羔、无酵饼、苦菜、祭物、吗哪、被击打的磐石以及流出来的活水、会幕并其中的物件。美地也是基督的一个豫表。若没有美地作为豫表，我们就没有一个基督终极、完满并包罗万有的豫表。神藉著逾越节的羊羔─基督救赎祂的百姓，目的是要他们进入美地。神的目的是要我们进入包罗万有的那位基督完满的享受里。我们既已藉著作为逾越节羊羔的基督蒙了救赎，现今在我们往美地的路上，我们享受基督作吗哪和磐石。一方面，我们因著作为逾越节羊羔和吗哪的基督得著满足；另一方面，因著在这两方面对基督的享受，激发我们对基督更大的胃口。当我们在追求基督更丰富、更广大、更包罗万有的一面（就是基督是美地）时，我们经历祂作为每日的吗哪。然而，我们的标竿是进入作为包罗万有之地的基督。
19According to another interpretation, the good land typifies the heavenlies mentioned in Ephesians 6. In the heavenlies there are evil forces against which we must fight. This understanding is close to the proper significance. However, according to the Bible, the habitation of the saints will not be the air, the heavenlies. Do you expect to go to the air and dwell there? Thus, it is not satisfactory to say that the good land denotes the heavenlies of Ephesians 6. For many years we were seeking to learn the significance of the good land. Approximately forty years ago, we began to realize that the good land is a type of the all-inclusive Christ. In the history of Israel, Christ is portrayed by different types: the Passover lamb, the unleavened bread, the bitter herbs, the sacrifices, the manna, the smitten rock flowing with living water, and the tabernacle with its utensils. The good land also is a type of Christ. Without the land as a type, we would not have an ultimate, consummate, all-inclusive type of Christ. God redeemed His people through Christ as the Passover lamb so that they might enter into the good land. God’s goal is that we enter into the full enjoyment of Christ as the all-inclusive One. Having been redeemed through Christ as the Passover lamb, on our way to the good land we enjoy Christ as the manna and the rock. On the one hand, we are satisfied with Christ as the Passover lamb and the manna. On the other hand, Christ in these aspects stirs up our appetite for more of Him. As we are pursuing something richer, greater, and more all- inclusive with respect to Christ, Christ as the good land, we experience Him as the daily manna. Our goal, however, is to enter into Christ as the all - inclusive land.
20从出埃及记二十三章二十三至二十四节，三十二至三十三节来看，有人拦阻我们，不叫我们得著那地。这些拦阻我们的人，就是盘据那地信奉外邦假神的异族，他们表征我们天然生命不同的各方面。比方说，其中有一族是迦南人。『迦南』这一个词的意思是商人。在我们天然生命里，有一个迦南族，巴望赚钱。其他各族象征天然人的私欲和天然生命里的贪婪。原则上，信奉异教的各族表征天然生命的各方面。真正说来，各族都在我们里面。这意思是说，在我们的天然生命里，有许多拦阻我们的因素，会妨碍我们得著包罗万有的基督。出埃及记二十三章二十四节指出，这些异族都有偶像：『你不可跪拜他们的神，不可事奉他，也不可效法他们的行为。』再者，三十二、三十三节说：『不可和他们并他们的神立约。他们不可住在你的地上，恐怕他们使你得罪我；你若事奉他们的神，这必成为你的网罗。』异族的神乃是偶像，而偶像与鬼魔有关。每个偶像背后都有鬼魔。偶像并它们背后的鬼魔，代表空中属灵气的权势。（弗六12。）在我们天然生命的背后乃是属灵气的权势。比方说，你喜欢发脾气么？不用说，没有一个发脾气的人会高兴的。我们天然生命里有一个邪恶的脾气，是我们所鄙视的。但是，在这邪恶的脾气背后，有属灵气的权势，就是魔鬼。这些邪恶的权势常常使我们发脾气。我们这些基督徒都有经历，就连我们不想发脾气的时候也会发脾气。有一个东西，就是有一种权势，硬逼著我们发脾气。这就指出，我们天然生命的各方面都被幕后属灵气的权势所利用、操纵并指使。天然生命的各方面以及它们背后属灵气的权势，拦阻我们享受包罗万有之基督的丰富。
20According to Exodus 23:23-24, 32-33, there are frustraters which keep us from possessing the land. These frustraters, the various pagan tribes occupying the land, signify different aspects of our natural life. For example, one of the tribes was the Canaanites. The word Canaan means merchant. In our natural life there is a Canaanite, one who aspires to make money. Other tribes signify the lust of the natural man and the greed of the natural life. In principle, all of the pagan tribes signify aspects of the natural life. In a very real sense, these tribes are in us. This means that in our natural life there are many frustraters which hinder us from taking possession of the all-inclusive Christ. Exodus 23:24 indicates that these pagan tribes had idols: “Thou shalt not bow down to their gods, nor serve them, nor do after their works.” Furthermore, verses 32 and 33 say, “Thou shalt make no covenant with them, nor with their gods. They shall not dwell in thy land, lest they make thee sin against me: for if thou serve their gods, it will surely be a snare unto thee.” The gods of the pagan tribes were idols, and idols are related to demons. Behind every idol there is a demon. The idols with the demons behind them represent spiritual forces (Eph. 6:12). Behind our natural life are spiritual forces. For example, do you like to lose your temper? To be sure, none of us is happy when we lose our temper. Within our natural life there is an evil temper, which we despise. But behind this evil temper there are spiritual forces, demons. Often it is these evil forces that cause us to lose our temper. As Christians, we have experienced losing our temper even when we did not want to do so. There was something, some kind of force, which caused us to lose our temper involuntarily. This indicates that the aspects of our natural life are utilized, manipulated, and directed by spiritual forces behind the scene. The aspects of the natural life with the spiritual forces behind them frustrate us from the enjoyment of the riches of the all-inclusive Christ
21三承受那地为业的路出埃及记二十三章二十二节说：『你若实在听从祂的话，照著我一切所说的去行，我就向你的仇敌作仇敌，向你的敌人作敌人。』在此我们看见，以色列子民若听从耶和华的使者，耶和华必将异族剪除。二十三节又接著说：『我的使者要在你前面行…我必将他们剪除。』祂要将异族从祂的百姓面前撵出去。二十九和三十节说：『我不在一年之内，将他们从你面前撵出去，恐怕地成为荒凉，野地的兽多起来害你。我要渐渐的将他们从你面前撵出去，等到你的人数加多，承受那地为业。』在此我们看见，神并不将异族一次而永远地剪除。以色列人的数目比较起来还不算多。倘若神在一年之内剪除各族，许多地土会成为荒凉，野地的兽会多起来为害百姓。这话指出，我们这些基督徒不应当盼望一夜之间就完全属灵了。我们若是一下子把天然生命倒空，我们里面就会成了真空。这样，鬼魔就有机会来破坏我们。
21III. THE WAY TO TAKE POSSESSION OF THE LAND Exodus 23:22 says, “But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.” Here we see that if the children of Israel obeyed the Angel of Jehovah, Jehovah would cut off the pagan tribes. Verse 23 goes on to say, “For mine Angel shall go before thee...and I will cut them off.” He would drive out the pagan tribes from before His people. Verses 29 and 30 say, “I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee. By little and little I will drive them out from before thee, until thou be increased, and inherit the land.” Here we see that God would not cut off the pagan tribes all at once. Israel was still comparatively small in number. If God were to cut off all the tribes within one year, much of the land would be desolate, and the beasts would multiply against the people. This indicates that as Christians we should not expect to become fully spiritual overnight. If we were suddenly emptied of our natural life, we would be inwardly vacant. Then demons would have an opportunity to damage us.
22我们听了论到天然生命的信息之后，也许会渴慕一次而永远地把天然的生命除掉。然而，我们这样作的话就成为真空，有被鬼魔占有的危险。就一面来说，我们在一段时间之内，仍然需要有天然的生命。我们愈在主里长大，主就愈会剪除天然的生命。只要以色列子民的人数还不彀多，就有需要让异族存留，使那地不受野兽侵扰。但是，当神的百姓人数加多，主会照著祂百姓人数增加的程度，剪除各族。这象征：当我们在基督里长大，我们天然的生命，要照著我们在生命里长大的程度而渐渐被剪除。神不是一次而永远地将异族剪除，而是照著我们的成长，『渐渐的』将他们剪除。二十五节说：『你们要事奉耶和华你们的神，祂必赐福与你的粮，与你的水，也必从你们中间除去疾病。』在此神应许赐福给百姓的粮和水，并且从他们中间除去疾病。这指出，在属灵方面，神会赐给我们食物𫗪养我们，赐给我们水满足我们。再者，祂会除去我们的软弱，使我们在生命上达到完全的寿数、完全的成熟、完全的成长。这样，我们就得著包罗万有的基督作为我们的享受。
22After hearing messages on the natural life, we may desire to cut off the natural life all at once. However, to do this is to become vacant and be in danger of being taken over by demons. There is a sense in which we still need our natural life for a period of time. Then the more we grow in the Lord, the more He will cut off the natural life. As long as the number of the children of Israel was rather small, there was the need for the pagan tribes to remain so that the land might be kept from the beasts. But as God’s people increased, the Lord would cut off the tribes according to the degree of the numerical increase of His people. This signifies that as we grow in Christ, our natural life will be cut off gradually, according to the degree of our growth in life. God will not cut off the pagan tribes once for all, but He will do it “by little and little” according to our growth. Verse 25 says, “And ye shall serve Jehovah your God, and he shall bless thy bread, and thy water; and I will take sickness away from the midst of thee.” Here God promised to bless the people’s bread and water and to remove sickness from their midst. This indicates that spiritually God will give us food to nourish us and drink to satisfy us. Moreover, He will take away our weaknesses that we may come to full age, full maturity, full growth in life. In this way we shall take the all-inclusive Christ as our possession for our enjoyment.