Books
出埃及记生命读经 · 第9篇

蒙召者的男帮手和女帮手

The Male Help And The Female Help To The Called One
1神呼召摩西的记载，是圣经中对这样的呼召最完备的记载。在本篇信息中，我们要来看亚伦（四10～16）和西坡拉（四24～26）如何与神呼召摩西有关。没有亚伦和西坡拉这一段，神对摩西的呼召就不完全。呼召摩西的记载不仅是在出埃及记第三章，也在出埃及记第四章。因此，如果我们要完全明瞭对摩西的呼召，我们就需要把第四章也看作这个呼召的一部分。
1The record of God’scall ing of Moses is the most complete record of such a calling to be found in the Bible. In this message we shall consider how Aaron (4:10-16) and Zipporah (4:24-26) are related to God’scall ing of Moses. Without the portion concerning Aaron and Zipporah, God’scall ing of Moses would not be complete. The record of the calling of Moses is found not only in Exodus 3, but also in Exodus 4. Hence, if we would understand the calling of Moses in full, we need to consider even the small portions of chapter four as part of this calling
2出埃及记四章十四节说：『耶和华向摩西发怒。』即使在第四章的神迹以后，摩西仍然不愿与主同行。摩西似乎说：『主，既然你呼召我，又给了我这些神迹，我就接受你的话罢。』然而，摩西仍然叫主打发别人。主在这点上向摩西发怒。当我年轻时，我一方面能看见主发怒的原因；但另一方面，我认为主是太大了，这种情形不足以使祂向摩西发怒。
2Exodus 4:14 says that “the anger of the Lord was kindled against Moses.” Even after the signs in chapter four, Moses was still reluctant to go along with the Lord. It seems to me that Moses should have said, “Lord, since You have called me and have given me these signs, I take Your word.” Nevertheless, Moses still told the Lord to send someone else. At this point the Lord became angry with him. When I was young, I could see the reason for the Lord’sang er on the one hand. But, on the other hand, I thought that the Lord was too great and that this situation was too small for His anger to be kindled against Moses
一 亚伦的配合
I. AARON’S MATCHING
（一） 在『二』─作见证的原则上
A. In the Principle of Two as a Testimony
3我信在主心的深处要亚伦作摩西的配手。主耶稣差遣祂的门徒，两个两个的出去，（路十1，）那就是两个人作见证的原则。单独是个人主义，但是与别人一同被差遣是照著身体的原则。因此，有亚伦作摩西的配合乃是照著神的原则。
3I believe that deep in His heart the Lord wanted Aaron to be a match for Moses. When the Lord Jesus sent out His disciples, He sent them out two by two (Luke 10:1), that is, in the principle of two as a testimony. To be alone is to be individualistic, but to be sent forth with another is to be sent according to the principle of the Body. Thus, to have Aaron as a match for Moses was according to the divine principle
4虽然这是照著神的原则，神却不是简单地告诉摩西，他需要亚伦来配合他。如果我们细读这段话，我们就要看见这已经在神的心里。第十四节说：『耶和华向摩西发怒说，不是有你的哥哥利未人亚伦么？我知道他是能言的，现在他出来迎接你，他一见你心里就欢喜。』主盼望摩西了解他需要人配合他。虽然主豫备好这样作，祂却没有以此指示摩西，直到摩西自己觉察他的需要。主非常智慧。祂也许愿意为我们作某事，但祂常常不作任何事，直到我们了解我们的需要。这原则能应用在教会生活里，在我们中间。虽然你知道我需要某样东西，你最好不要告诉我。相反的，你该等候直到我明白我的需要。
4Although this was according to God’spr i nciple, God did not simply tell Moses that he needed Aaron to match him. But if we read this portion carefully, we shall see that this was already in God’s he art. The whole of verse 14 says, “And the anger of the Lord was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.” The Lord was hoping that Moses would realize his need for someone to match him. Although the Lord was ready to do this, He did not point this out to Moses until he himself became conscious of his need. The Lord is very wise. He may be willing to do a certain thing for us, but He often will not do anything until we realize our need. This principle has an application among us in the church life. Although you may realize that I need a certain thing, it is better for you not to tell me. Instead, you should wait until I realize my need.
5如果我们了解主的心，我们就能明白为甚么主向摩西发怒。表面看来这怒气不甚愉快，实际上却是甜美的。只有那些肤浅的人才会说在这里主发怒是不仁慈的。在主里深刻的人就知道那是可悦的。这里的怒气表明甜美、亲密、人性的交通。有些人会怀疑主怎么可能有人性的交通。这是可能的，因为主向摩西显现为耶和华的使者，使者就是基督的豫表。因基督是神道成肉身成为人，祂是奥秘的。为此，我们很难明白旧约中耶和华使者的显现。在出埃及记第四章主和摩西谈话，彷佛一个人与另一个人说话。根据记载，那在全能的神和人之间的谈话更像是在朋友之间的谈话。主与摩西之间的亲密能用夫妻之间的亲密来比。有时候人向妻子发怒，但他怒气的表达却是甜美可悦的。那不是他向其他任何人所发的怒气，因那是表达甜美、亲密感觉的怒气。这和主与摩西之间的感觉非常相像。本章中，主向摩西发怒，与祂恼怒所多玛大不相同。在这事例中的怒气，是在两个亲密伴侣间的愉快怒气。在十一和十二节主对摩西说话之后，摩西回答说：『主阿，你愿意打发谁，就打发谁去罢。』（13。）摩西的话不是对主粗鲁的拒绝；相反地，它亲切地表达出他个人的感觉。然而，摩西的回答使得主向他发怒。他的反应强迫主在祂向摩西所发的愉快怒气中，打开祂的心意，以亚伦作摩西的配手。
5If we are clear about what was in the Lord’she art, we can understand why the Lord’sang er was kindled against Moses. Apparently this anger was unpleasant; actually it was sweet. Only those who are superficial will say that the Lord’sang er here was unkind. Those who have depth with the Lord will realize that it was pleasant. The anger here indicates a sweet, intimate, human fellowship. Some may wonder how it is possible for the Lord to have human fellowship. This was possible because the Lord appeared to Moses as the Angel of Jehovah, who was a type of Christ. Because Christ is God incarnated to be a man, He is mysterious. For this reason, it is rather difficult to understand the appearing of the Angel of Jehovah in the Old Testament. In Exodus 4 the Lord talked to Moses as if He were a man speaking to another man. According to the record, the conversation was more like that between friends than like that between the almighty God and a human being. This intimacy between the Lord and Moses can be compared to the intimacy between a man and his wife. Sometimes a man is angry with his wife, but his expression of anger is sweet and pleasant. It is not the kind of anger that he would ever show toward anyone else; for it is an anger that expresses a sweet, intimate feeling. This is very similar to the feeling between the Lord and Moses here. The anger of the Lord toward Moses in this chapter is much different from His wrath toward Sodom. The anger in this instance is a pleasant anger between two intimate parties. After the Lord spoke to Moses in verses 11 and 12, Moses replied, “O my Lord, send, I pray thee, by the hand of him whom thou wilt send” (v. 13). Moses’ word was not a harsh rejection of the Lord. On the contrary, it was an intimate expression of his personal feeling. Nevertheless, Moses’ response caused the Lord to be angry with him. His reaction forced the Lord, in His pleasant anger toward Moses, to open His heart regarding Aaron as Moses’ match
6主守住神圣的原则，不许可祂的仆人单独。摩西需要亚伦。因此，亚伦的出现不是偶然的。神已经豫备他作摩西的配手。
6In keeping with the divine principle, the Lord would not allow His servant to be individualistic. Moses needed Aaron. Hence, Aaron’s presence was not accidental. God had prepared him as a match for Moses.
7这配搭的原则适用于今日。倘若主呼召了你，你就必须了解你需要人来配合你。我们已经指出，主耶稣差遣祂的门徒两个两个的出去。当使徒保罗出来服事主时，他没有单独行动。他总有别人配合他。哥林多前书的头一节经节证明这事：『奉神旨意，蒙召作耶稣基督使徒的保罗，同兄弟所提尼。』保罗写这封信时，提摩太和巴拿巴都不在场。因此，保罗把所提尼当作配搭；为了守住这原则，他选了一位我们几乎不知道名字的弟兄。在主的服事中，个人单独的行动不是照著神圣的原则。今天，在新约的经营里，个人主义违反身体的原则。我们不该单独个人行动；反而我们该照著团体的原则来行动，至少总有另一个肢体配著我们。越多的肢体配合我们越好。个人不能代表身体。照著神的原则，身体的适当代表总是那些与别人配搭的肢体。
7This principle of matching applies today. If you have been called by the Lord, you need to realize your need for someone to match you. We have pointed out that the Lord Jesus sent out His disciples two by two. When the Apostle Paul came out to serve the Lord, he did not behave individualistically. He always had others to match him. This is proved by the opening verse of 1 Corinthians: “Paul, a called apostle of Christ Jesus through the will of God, and Sosthenes the brother.” When Paul wrote this Epistle, neither Timothy nor Barnabas was present. Therefore, Paul took Sosthenes as a match; he took a brother whose name we hardly know in order to keep the principle. To act individualistically in the Lord’s service is not according to the divine principle. Today, in the New Testament economy, to be individualistic is to violate the principle of the Body. We should not be have individualistic ally; rather, we should move and act according to the principle of corporateness, always having at least one other member to match us. The more members we have to match us, the better it is. The Body cannot be represented by individuals. According to the divine principle, the proper representation of the Body is always by those members who are matched with others.
8然而，要配搭不容易。在摩西和亚伦的事例中，弟弟是带头者，哥哥是跟随者。与任何人配搭都不容易，与肉身的兄弟配搭则更难，年幼的是带头的，这样的配搭最难。我的弟弟是一位在主里亲爱的弟兄，他非常爱主。当我们还在中国大陆时，是在同一个地方教会中。但我从经历中知道，叫他配合我相当不容易。因著亚伦是摩西肉身的哥哥，很难叫摩西与他配合。这也许是主没有告诉摩西，亚伦要成为他配手的一个原因，直到摩西完全向主表示他无法答应祂的呼召。这给主理由告诉摩西，亚伦要成为他的代言人。主为摩西豫备了亚伦，无论如何艰难，摩西除了接受他作配手以外，别无选择。民数记十二章记载了一件包含亚伦和米利暗在内的事件，显示摩西与亚伦配合是多么困难。本章第一节说：『摩西娶了古实女子为妻，米利暗和亚伦，因他所娶的古实女子，就毁谤他。』这说出米利暗和亚伦（二人都比摩西年长）要接受摩西作带头人是多么困难。他娶了古实女子为妻的错误，给米利暗和亚伦毁谤他的机会。他们在这里所说的话不是偶然的，乃是说出他们早就存在心里的。要摩西在他姐姐和哥哥之上带头是何等困难！主的确为他安排了困境。
8To be matched, however, is difficult. In the case of Moses and Aaron, the younger brother was the leader, and the elder was the follower. To be matched with anyone is difficult, to be matched to a brother in the flesh is more difficult, and to be matched in such a way that the younger is the leading one is most difficult. My younger brother was a dear brother in the Lord; he loved the Lord very much. When we were in mainland China, we were in the same local church. But I learned from experience that it was difficult to have him match me. Because Aaron was Moses’ elder brother in the flesh, it was very difficult for Moses to be matched with him. This might be one reason the Lord did not tell Moses that Aaron was to be his match until Moses had fully expressed himself to the Lord regarding his inability to answer His call. This gave the Lord the ground to tell Moses that Aaron would be his spokesman. The Lord had prepared Aaron for Moses, and, no matter how difficult it was, Moses had no choice except to take him as his match. In Numbers 12 there is recorded an incident involving Aaron and Miriam which shows how difficult it was for Moses to be matched by Aaron. Verse 1 of this chapter says, “And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.” This indicates how difficult it was for Miriam and Aaron, both of whom were older than Moses, to take Moses as the leader. His mistake in marrying the Ethiopian woman gave Miriam and Aaron the opportunity to speak against him. Their speaking here was not accidental; rather, it was an expression of what was already within them. How hard it was for Moses to take the lead over his sister and brother! The Lord certainly arranged a difficult situation for him.
9原则上，今天我们也是一样。主常常为我们安排了一个难办的配手，但这样的配手实际上是一个大帮助。没有这样的配手，我们就没有约束、保护和安全。亚伦和米利暗大多数的时候是顺服摩西的，但至少有些时候他们不顺服。他们这一边的不顺服对摩西是一个保护，使他不至于骄傲。民数记十二章三节说：『摩西为人极其谦和，胜过世上的众人。』米利暗和亚伦帮助摩西谦卑。然而，不论米利暗和亚伦对摩西是多大的帮助，神还是不宽容他们说毁谤他的话。有些时候神使我们与别人配搭，祂所作的安排过于我们所能领会的。不要以为配手总是令人愉快的。大多数的时候也许是令人愉快的，但至少有部分的时候是不愉快的。但这不愉快正是我们的保护。
9In principle, it is the same with us today. The Lord will often arrange a difficult match for us. But such a match is actually a great help. Without it, we would have no restriction, no protection, and no safeguard. Most of the time Aaron and Miriam were submissive to Moses. But at least some of the time they were not submissive. This lack of submission on their part was a protection to Moses; it kept him from becoming proud. Numbers 12:3 says that “Moses was very meek, above all the men which were upon the face of the earth.” Miriam and Aaron helped Moses to become so humble. Nevertheless, no matter how much of a help Miriam and Aaron were to Moses, God did not tolerate their speaking against him. The arrangements God makes in matching us with others sometimes are beyond our understanding. Do not think that a match will always be pleasant. Most of the time it may be enjoyable, but at least part of the time it will be unpleasant. But this unpleasantness is our protection
（二） 实行神的托付
B. To Carry Out God’s Commission
10今天基督徒很少看见这种配搭。在基督教的工人中间少有配搭，因为他们缺少身体原则的异象。我有负担使我们众人，就是神所呼召的人，看见这样配搭的需要。我知道一些极有恩赐的弟兄成为无用，因为他们拒绝接受配手。配手约束并限制我们。故此，和别人配搭是很难的。两人三脚赛跑说明了配搭的原则。在两人三脚赛跑中，比赛者的一只脚绑在他同伴的一只脚上。主的服事不是个人的赛跑，乃是那些绑在身体其他肢体上之人的赛跑。不喜欢这样的安排就是不喜欢主的服事。如果你要有分于祂的工作，你就必须在两人三脚赛跑中，甘愿成为其中的一分子。你若拒绝与别人绑在一起，你就失去这项比赛的资格。你独自一人也许能有许多成就，但你所作的却不太有益于身体的建造。有些人也许作了许多基督教的工作，但对身体却没有多少益处。在主恢复里的工作不是平常的基督教工作，它乃是建造身体的工作。如果我们要被主用来建造身体，就必须甘愿作两人三脚赛跑；那就是说，我们必须甘愿绑在别人身上，形成一个单位。
10With Christians today we rarely see this kind of matching. There is very little coordination between Christian workers because they lack the vision of the principle of the Body. I am burdened that we all, as God’scall ed ones, see the need of such a match. I have known some very gifted brothers who became useless because they refused to accept a match. A matching one binds us and restricts us. For this reason, it is difficult to be matched with others. A three - legged race illustrates the principle of matching. In a three - legged race, the runners have one of their legs tied to one of their partner’s legs. The Lord’s service is not a race run by individuals; it is a race run by those who are bound to another member of the Body. To dislike such an arrangement is to dislike the Lord’s service. If you want to share in His work, you must be willing to be part of a twosome in a three-legged race. If you refuse to be bound to another, you are disqualified from this race. By yourself you may be able to accomplish a great deal, but what you do will not be very profitable for the building of the Body. Some may carry on a great Christian work, but it is not of much benefit to the Body. The work in the Lord’s recovery is not an ordinary Christian work; it is the work of building the Body. If we would be used of the Lord to build the Body, we must be willing to run a three-legged race; that is, we must be willing to be bound to another to form one unit.
11在这件事上有许多功课要学习，尤其是那些能干的人。能干的人很难和别人绑在一起。今天基督教的光景证实这事。每一个有恩赐的传道人或是牧师都是个人主义者。这样的人有他们聘请或解雇的雇工，但他们没有任何配搭的同工。雇用的人与配搭的人大不相同。摩西没有雇用亚伦，保罗也没有雇用提摩太。然而，今天大多数著名的基督教工人都是个人主义者。倘若他们需要别人帮助，就雇用他们，但不接受他们作配搭。这样的基督教工人无论作甚么，对身体的建造都没有多少益处。在主的恢复里，迫切需要真实建造的工作。然而，这建造的工作只能由有配搭的同工来执行。我们都需要配搭，不是只和另一个人，而是与几个人。藉著这样的配搭，神的托付才能实行出来。
11Regarding this, there are many lessons to be learned, especially by those who are capable. It is very difficult for a capable person to be bound to another. The situation in today’s Christianity proves this. Every gifted preacher or minister is individualistic. Such people may have employees those whom they hire and fire, but they do not have any matching co-workers. A hired one is very different from a matching one. Moses did not hire Aaron, and Paul did not hire Timothy. Nevertheless, most of the well-known Christian workers today are individualistic. If they need others to help them, they hire them, but they do not accept them as a match. Whatever is done by such Christian workers is not of much profit for the building up of the Body. In the Lord’s recovery there is an urgent need for the true work of building. This building work, however, can be carried out only by co-workers who have been matched. We all need to be matched, not just with one other person, but with several others. It is by means of such matching that God’s commission is carried out
（三） 亚伦成为摩西的代言人，摩西成为亚伦的神
C. Aaron Becoming Moses’ Spokesman and Moses Becoming God to Aaron
12很多人以为如果他们和别人配搭，他们将失去地位。为此，他们不要别人作他们所作的工作。但是再看看摩西和亚伦的例子，亚伦并没有使摩西失去他的地位。亚伦所作的，不能取代摩西作为蒙神呼召者的地位。在四章十六节神对摩西说到亚伦：『他要替你对百姓说话，你要以他当作口，他要以你当作神。』本节说出摩西不需要耽心被取代。今天神所呼召的人也是一样。你作为蒙召者的地位是出于主，没有人能彀夺去。
12Many think that if they are matched with others, they will lose their position. For this reason, they do not want others to do the same work they are doing. But look again at the case of Moses and Aaron. Aaron did not cause Moses to lose his position. Nothing Aaron did could replace Moses in his position as God’scall ed one. In 4:16 God said to Moses concerning Aaron, “And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.” This verse indicates that there was no need for Moses to be concerned about being replaced. The same is true with God’scall ed ones today. Your standing as a called one is of the Lord, and no one can take it from you
13根据记载，亚伦在说话的事上比摩西还要能干；亚伦也许此摩西更有口才。然而，亚伦不以此为骄傲。他只能作一定的分量，因神没有给他太多地位。事实上，十六节说摩西要当作亚伦的神。从摩西和亚伦的配搭，我们都能知道认识我们所占之地位的重要。我们在配搭的关系中所占的地位，完全在于主的安排。主呼召摩西，并且祂豫备亚伦来配合他。人的谋略没有地位。一切都是照著神圣的经营，神圣的安排。
13According to the record, Aaron might have been more capable than Moses in the matter of speaking; Aaron might have been more eloquent than Moses. However, Aaron was not to take this as an occasion to be proud. He could only do a certain amount, for God did not give him so much as far as position was concerned. In fact, verse 16 says that Moses was to be as God to Aaron. From the match of Moses and Aaron we all can learn the importance of knowing where we are. The place we occupy in a matching relationship depends entirely on the Lord’s arrangement. The Lord called Moses and He prepared Aaron to match him. There was no place for human maneuvering. Everything was according to the divine economy, the divine arrangement
14我在配搭的关系中差不多有五十年了。我知道长期维持这样的关系不太容易。为此，我们需要从主接受恩典。现在似乎是释放关于配搭话语的适当时候。我盼望在各地方教会中的人都清楚需要合式的配搭，使我们中间有永久长存的配搭。
14I have been involved in matching relationships for almost fifty years. I have learned that such a relationship is not easy to bear over a long period of time. For this, we need to receive grace from the Lord. Now seems to be the right time for the release of this word concerning matching. I hope that all those in the local churches will become clear about the need to be properly matched so that there may be among us permanent and constant matches
二 西坡拉的割除
II. ZIPPORAH’S CUTTING
（一） 在摩西家中完成割礼
A. To Complete Circumcision in Moses’ Family
15现在我们来到有关摩西和西坡拉的记载。（四24～26。）二十四节说：『摩西在路上住宿的地方，耶和华遇见他，想要杀他。』在二十三节的时候，对摩西的呼召似乎是完全了。所以，摩西带著他的妻子和两个儿子从米甸地出发到埃及。但是当他们在住宿的地方，耶和华遇见摩西，想要杀他。摩西必定吃惊，西坡拉也定规害怕。西坡拉也许问摩西，为甚么呼召他并差遣他的神现在又想要杀他？她也许怀疑有甚么差错。我信摩西立刻了解这问题：他的小儿子还未受割礼。西坡拉是一个外邦妻子，当摩西给长子行割礼时，她也许不高兴，这使她反对次子受割礼。由于摩西的软弱和疏忽，加上西坡拉的反对，主的要求没有得著满足；所以，主想要杀摩西。要西坡拉这个外邦女子履行这个要求是不容易的。尽管她不乐意，但她被迫顺从。
15We come now to the record regarding Moses and Zipporah (4:24-26). Verse 24 says, “And it came to pass by the way in the inn, that the Lord met him, and sought to kill him.” By the time of verse 23, it seemed that the calling of Moses was complete. Therefore, Moses took his wife and his two sons and began to make his way from the land of Midian to Egypt. But as they were staying in an inn, the Lord met Moses and sought to kill him. Moses must have been shocked, and Zipporah must have been terrified. Zipporah may have asked Moses why God, who had called and sent him, was now seeking to kill him. She may have questioned what was wrong. I believe that Moses immediately realized the problem: his younger son had not been circumcised. As a Gentile wife, Zipporah may have been unhappy when Moses circumcised the first son, and this may have caused her to oppose the circumcision of the second son. Due to Moses’ weakness and negligence plus Zipporah’s opposition, the Lord’s requirement had not been fulfilled; therefore, the Lord sought to kill Moses. It was not easy for Zipporah, a Gentile woman, to enforce this requirement. Zipporah was compelled to comply, although she was not happy about it
（二） 用一块火石
B. With a Sharp Stone
16二十五节说：『西坡拉就拿一块火石，割下他儿子的阳皮，丢在摩西脚前，说，你真是我的血郎了。』西坡拉不是用刀子割下他儿子的阳皮；她用锐利的石头，火石，是一种不寻常的切割器具。她使用这样的器具，也许是因为在紧急的情况下行了割礼。用火石似乎也表示是在不愉快的气氛中行了割礼。西坡拉把阳皮丢在摩西脚前，说：『你真是我的血郎了。』这事实也说明了这事。尽管气氛不愉快，行完了割礼后，神便放了摩西。如果气氛是愉快的，无疑地西坡拉会表示她的悔改，并与摩西交通。她会要求摩西行割礼，用适当的刀子作合式的切割。这个切割就不至于这么痛苦了。然而，在我们的经历中，只有主自己用合式的刀子作割除的工具。这里的割除由女人的生命来代表。因为割除是主观的。但是我们众人，无论年长的或年轻的，弟兄或姊妹，都是切割的人。在教会生活中，我们不是切割人，就是被人切割。几乎在每一件事例中，这切割都是用粗糙不考究的器具行使的。
16Verse 25 says, “Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me.” In cutting the foreskin of her son, Zipporah did not use a knife; she used a sharp stone, a flint, an unusual cutting instrument. Perhaps she used such an instrument because the circumcision was performed during a state of emergency. The use of a sharp stone also seems to indicate that the circumcision was carried out in an atmosphere of unpleasantness. This is also indicated by the fact that Zipporah cast the foreskin at Moses’ feet and said, “Surely a bloody husband art thou to me.” Although the atmosphere was not pleasant, God let Moses go after the circumcision had been completed. Had there been a pleasant atmosphere, no doubt Zipporah would have expressed her repentance and fellowshipped with Moses. She would have asked Moses to do the circumcising, with a proper knife to do the proper cutting. Then the cutting would not have been so painful. Nevertheless, in our experience it is only the Lord Himself who uses a proper knife to do the cutting work. The cutting is here represented by the female life, because the cutting is subjective. But all of us, old and young, brothers and sisters, are those doing the cutting. In the church life we either cut or are being cut. In almost every case this cutting is done with crude, uncultured instruments.
（三） 使摩西成为血郎
C. Making Moses a Bloody Husband
17多年来我一直为这段话所困惑。只有在我有了一些经历以后，才开始懂得。我从经历中了解，蒙召者不仅需要男帮手，就是从亚伦来的帮助；也需要女帮手，就是从西坡拉来的帮助。男帮手是配搭，女帮手是割除。每位蒙神呼召的人都需要男帮手和女帮手。需要配搭和切割。
17For many years I was troubled by this portion of the Word. I began to understand it only after I had a certain amount of experience. Through experience I realized that the called ones need not only the male help, the help from Aaron, but also the female help, the help from Zipporah. The male help is matching, but the female help is cutting. Everyone called of God needs both the male help and the female help, both the matching and the cutting
18每位结过婚的弟兄都知道，妻子非常擅长割除。有时侯甚至基督徒妻子对她们的丈夫来说也是『外邦人』。若是丈夫不爱主，或不愿同主往前，妻子也许不是『外邦人』；但是当他开始爱主，走主的道路，并且为主而活，妻子就被暴露为一个『外邦人』、『异教徒』。这意思是一个多年作基督徒的妻子，行事为人忽然像一个没有分别归神并为神而活的人。今天许多基督徒在他们的日常生活中仍是异教徒：他们不爱主，没有分别归主，不走主的道路。他们在重生得著神圣生命的事上是基督徒，但他们在日常生活中却不是基督徒。
18As every married brother realizes, wives are very adept at cutting. There are times when even Christian wives are “Gentiles” to their husbands. If the husband does not love the Lord or desire to go on with the Lord, the wife may not be a “Gentile.” But as soon as he begins to love the Lord, to go the Lord’sway, and to live for the Lord, the wife is exposed as being a “Gentile,” a “heathen.” This means that a wife who has been a Christian for years may suddenly behave like one who is not separated unto God and who does not live for God. Many of today’s Christians are still heathen in their daily living: they do not love the Lord, they are not separated unto the Lord, and they do not take the Lord’sway. They are Christians in that they have been regenerated and have received the divine life, but they are not Christians in their daily walk.
19当某位弟兄在世界中，不关心主的兴趣，他的妻子在主的事上不会给他任何麻烦。但是当他开始为主而活。他妻子所作的就像一个异教徒西坡拉，一个不完全分别归主的女人。他的妻子与他同行到某个程度，正如西坡拉与摩西同行一般。但在他的环境里，有某些东西未受割礼，就是凡俗、不圣洁、没有分别为圣归于主的东西。若是主不进入这位弟兄的情形里，妻子的外邦性情就不会被暴露。但是当主一介入，也许就在这位弟兄将要完成神的托付时，妻子对肉体受割礼的态度就暴露出来了。妻子被迫同意割下阳皮，实际上是作了，但不是以积极愉快的态度这样作。因她必须接受她的丈夫分别归主，她就看他如同『血郎』。『血郎』就是一个在死亡之下的人。在西坡拉眼中，割礼的意思是说，她的丈夫摩西是在死亡的判决之下，如果我们的弟兄们向主绝对，在我们的妻子眼中，我们也将成为『血郎』。
19When a certain brother is in the world, with no concern for the Lord’sin te rests, his wife may not give him any trouble as far as the Lord is concerned. But as soon as he begins to live for the Lord, his wife behaves like a heathen Zipporah, a woman not wholly separated unto the Lord. To some extent, his wife will go along with him, just as Zipporah went along with Moses. But in his situation there is something that is not circumcised, something that is common, unholy, and not separated, sanctified, to the Lord. If the Lord does not come into this brother’s situation, the wife’s Gentile nature may not be exposed. But as soon as the Lord intervenes, perhaps as the brother is about to fulfill God’s commission, the wife’s attitude toward the circumcision of the flesh is exposed. Forced to agree to the cutting of the foreskin, the wife may actually carry it out, but she does not do so with a positive and pleasant attitude. Because she must accept her husband’s separation unto the Lord, she looks upon him as a “bloody husband.” To be a “bloody husband” is to be one under death. In the eyes of Zipporah, circumcision meant that her husband Moses was under the sentence of death. If we brothers are absolute with the Lord, we also shall become a “bloody husband” in the eyes of our wives
20请细察出埃及记第四章中摩西和西坡拉的图画。当他们在实行神托付的路上，西坡拉有几分同意摩西所作的。但是摩西比西坡拉更为著主。他愿意为他的儿子行割礼，但是西坡拉不愿意。虽然在割礼的问题上，没有显示摩西与西坡拉彼此相争，但在他们之间却有些不和谐。行割礼是必须的，但是西坡拉反对割礼。她不赞同割除肉体作为分别归神的记号。但是神使用一个仍旧活在肉体或天然生命中的人是违反神圣的原则。肉体和天然的生命必须割除。神只能使用分别归祂的人。割礼的问题在神的经营里包含一个重要的原则。没有割礼，就不可能有分于神与亚伯拉罕所立关乎承受美地的约。再者，一个未受割礼的人不能有分于神的职事。神进来要击杀摩西的意义，就是一种未受割礼的光景会使他在神的职事里了了。但割礼的意义乃是引进祂的职事里。
20Examine carefully the picture of Moses and Zipporah in Exodus 4. As they were on the way to fulfill God’s commission, Zipporah was somewhat agreeable with what Moses was doing. Moses, however, was more for the Lord than Zipporah was. He was willing for his son to be circumcised, but Zipporah was not willing. Although there is no indication that Moses and Zipporah were fighting with each other over the question of circumcision, there was nevertheless something between them that was not smooth. There had to be a circumcision, but Zipporah opposed it. She disagreed with the cutting of the flesh as a sign of separation unto God. But it is against the divine principle for God to use one who is still living in the flesh or in the natural life. The flesh and the natural life must be cut off. God can only use one who has been separated unto Him. The matter of circumcision involves a crucial principle in God’secon o my. Without circumcision, it is impossible to participate in the covenant God made with Abraham regarding the inheritance of the good land. Furthermore, an uncircumcised person can have no part in God’s ministry. The meaning of God coming in to kill Moses was that an uncircumcised situation would cause him to be finished in the ministry of God. But the meaning of circumcision is to be ushered into His ministry.
21所以，当摩西在实行神托付的路上，神不能容忍他在割礼事上的疏忽。因此，祂进来对付摩西。无疑的，摩西是软弱的，至少有些软弱，他因著妻子的反对割礼而屈服了。因著这软弱激怒了主，祂就想要击杀摩西。当主遇见摩西时，整个情形就被带到光中。摩西知道他错了，而西坡拉也明白她的责任是甚么。因著她反对割礼，责任主要落在她身上，她就被迫采取行动。她用一种不寻常的工具─一块火石割下阳皮。但我们必须指出西坡拉是在爱里割除的。她爱摩西，要救他的性命。当我们把这事件应用在属灵的事上时，我们就看见妻子时常以不寻常的方式割除她们的丈夫。如果姊妹们把这件事在祷告中带到主面前，祂会给她们看见她们割除丈夫的不寻常方式。然而切割的人不都是妻子。使徒保罗从未结过婚。但他确实被别人切割。亚伦的帮助─配合是客观的，而西坡拉的帮助─切割是主观的。有时候主把我们摆在一种环境中，在那里我们被别人切割，也许就是我们在主里的亲爱弟兄。在这样的时候，这些弟兄们不配合我们；他们切割我们。他们不与我们相争，但即使他们表面上赞同我们，却是切割的人。我们都必须准备好接受这切割。
21Therefore, as Moses was on the way to carry out God’s commission, God could not tolerate Moses’ negligence in the matter of circumcision. Thus, He came in to deal with Moses. No doubt Moses had been weak in yielding, at least somewhat, to his wife’s opposition to circumcision. Because this weakness was an offense to the Lord, He sought to kill Moses. When the Lord met Moses, the whole situation was brought to the light. Moses knew that he was wrong, and Zipporah realized what her responsibility was. Because the responsibility rested mainly upon her due to her opposition to the circumcision, she was forced to take action. She cut the foreskin with an unusual instrument, a sharp stone. But we need to point out that Zipporah nevertheless did the cutting in love. She loved Moses and wanted to save his life. As we make the spiritual application of this incident, we see that often wives cut their husbands in an unusual way. If the sisters bring this matter to the Lord in prayer, He will show them the unusual ways in which they cut their husbands. It is not always the wives, however, who do the cutting. The Apostle Paul was never married, but he was surely cut by others. Aaron’s help, the matching, was objective, whereas Zipporah’s help, the cutting, was subjective. Sometimes the Lord places us in an environment where we are cut by others, perhaps by our dear brothers in the Lord. At such a time, these brothers do not match us; they cut us. They may not fight against us, but even as they apparently agree with us, they function as cutters. We all need to be ready to receive this cutting
22神不仅为我们豫备了亚伦。在祂的主宰里，祂还豫备了西坡拉。我们无需作任何选择。神豫备好许多亚伦和西坡拉等候著。尤其是在今天的教会生活里，有配搭的人，也有切割的人。要掌管配搭的人很难，但管理切割的人更难，因它使我们成为『血郎』。与亚伦配搭并被西坡拉切割后。摩西的呼召便完全了。他豫备好到埃及去实行神的托付。为著神呼召祂所呼召之人的完整图画感谢主！如果我们把这话带到主面前，祂将光照我们。然后我们要说；『主，我何等感谢你。有一些亚伦和西坡拉与我同在。主，为著配搭和切割，我赞美你。』
22God has prepared not only an Aaron for us, but, in His sovereignty, He also has prepared a Zipporah. There is no need for us to make any choices. God has the Aarons and the Zipporahs ready and waiting. Especially in the church life today there are both matching ones and cutting ones. To handle the matching ones is difficult, but to manage the cutting ones is more difficult because it makes us a “bloody husband.” After the matching with Aaron and the cutting by Zipporah, the calling of Moses was complete. He was ready to go to Egypt to carry out God’s commission. Thank the Lord for the full picture of God’s calling of His called ones! If we bring this word to the Lord, He will enlighten us. Then we shall say, “Lord, how I thank You that with me there are some Aarons and some Zipporahs. I praise You, Lord, for the matching and for the cutting.”