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申命记生命读经 · 第2篇

申命记的要点

The Crucial Points
1在我们来看申命记这卷书的要点以前，我要进一步说到申命记三十章十一至十四节。十一节说，『因为我今日所吩咐你的诫命，于你不是太难的，离你也不远。』请注意这节不是说到话，乃是说到诫命。
1Before we consider the crucial points in the book of Deuteronomy, I would like to give a further word on Deuteronomy 30:11-14. Verse 11 says, "This commandment which I am commanding you today, it is not too difficult for you, nor is it distant." Notice that this verse speaks not of the word but of the commandment
2十二、十三节继续说，『不是在天上，使你说，谁要升到天上替我们取来，使我们听见就可以遵行？也不是在海外，使你说，谁要过海替我们取来，使我们听见就可以遵行？』这两节所说的，是指十一节的诫命。这诫命就是话，就是从神口中出来的气。十四节接著说，『但这话与你甚近，就在你口里，也在你心里，使你可以遵行。』这节不是说到诫命，乃是说到话。我们读三十章十一至十四节，若没有罗马十章里保罗的解释，我们就不会应用这些经节说，基督就是话；更不会说，基督就是那成为肉体从天降下，又在死后在复活里从阴间出来的一位。我们要这样明白三十章十一至十四节，就需要研读保罗在罗马十章六至八节里，对这段经文的引用和解释。
2Verses 12 and 13 continue, "It is not in heaven that you should say, Who will ascend to heaven for us and bring it to us that we may hear it and do it? Nor is it across the sea that you should say, Who will go across the sea for us and bring it to us that we may hear it and do it?" The pronoun it in these verses refers to the commandment in verse 11. This commandment is the word which, as the breath, proceeds out of the mouth of God. Verse 14 goes on to say, "But the word is very near to you, even in your mouth and in your heart, that you may do it." This verse speaks not of the commandment but of the word. If we read 30:11-14 without Paul's interpretation in Romans 10, we would not apply these verses to Christ as the Word, much less to Christ as the One who came down from the heavens in incarnation and who, after His death, came out of Hades in His resurrection. In order to have such an understanding of 30:11-14, we need to study Paul's quotation and interpretation of these verses in Romans 10:6-8
3罗马十章六节说，『但那本于信的义如此说，「你不要心里说，谁要升到天上？」就是要领下基督来。』这是保罗对申命记三十章十二节的解释。表面看来，申命记三十章十二节没有说领下基督。然而，我们若仔细思想这节，就会看见这节的确指著基督。我们已经指出，十二节所说的，是指十一节的诫命。神的诫命是甚么？神的诫命就是话。圣经整体来说，就是启示话是基督。（约一１。）基督是宇宙中独一的话。祂是真正的话。其他的话都是谎言。照保罗的领会，从天上把话取来，就是把基督领下来。按他对申命记三十章十二节更深意义的看见，这节的主词是话，话就是神的话，神的话就是基督。因此，把话取来就是领下基督来。
3Romans 10:6 says, " The righteousness which is out of faith speaks in this way, Do not say in your heart, Who will ascend into heaven? That is, to bring Christ down." This is Paul's interpretation of Deuteronomy 30:12. Seemingly, 30:12 does not speak of bringing Christ down. However, if we consider this verse carefully, we will see that it does refer to Christ. We have pointed out that the "it" in verse 12 refers to the commandment in verse 11. What is the commandment of God? The commandment of God is the word. The Bible as a whole reveals that the word is Christ (John 1:1). Christ is the unique word in the universe; He is the real word. The speaking of any other word is a lie. In Paul's understanding, to bring it (the word) down is to bring Christ down. According to his view of the deeper denotation of Deuteronomy 30:12, the "it" in this verse denotes the word, the word is the word of God, and the word of God is Christ. Hence, to bring the word down is to bring Christ down.
4在罗马十章七节，保罗继续说，『或说，「谁要下到无底坑？」就是要领基督从死人中上来。』申命记三十章十三节说到海，保罗在这节却说到无9底坑。实际上，海乃是无底坑的出口。启示录九章指明，敌基督要从无底坑里出来；而启示录十三章告诉我们，敌基督要从海中上来。敌基督当然不会从两个地方出来。他从海中上来，就是从无底坑上来。所以，海乃10:7是无底坑的出口。在罗马十章七节，保罗的点乃是，基督在祂的复活里从无底坑上来，从死人中上来。『从死人中』这词指明，到无底坑就是死去。基督在十字架上死了以后，下到无底坑，就是死亡和撒但黑暗权势的领域。这就是说，祂下到阴间，然后在祂的复活里从那里出来。罗马十章六、七节显示，保罗对圣言的研究是深入的，他研读时摸著了申命记三十章十一至十四节更深的意义。他解释这段经文时，将这些经节指向那成为肉体、钉十字架并复活的基督。在罗马十章八节保罗说，『这义到底怎么说？牠说，﹁这话与你相近，就在你口里，也在你心里。﹂这就是我们所传信主的话。』在我们心里，在我们口里的话，就是作为气、作为赐生命之灵的基督，因为基督在复活里，成了赐生命的灵。（林前十五45下。）
4In Romans 10:7 Paul continues, "Or, Who will descend into the abyss? That is, to bring Christ up from among the dead. " Whereas Deuteronomy 30:13 speaks of the sea, Paul in this verse speaks of the abyss. The sea is actually the mouth of the abyss. Revelation indicates that Antichrist will come out of the abyss, and Reve lation 13 tells us that Antichrist will come out of the sea. Surely Antichrist will not come from two different places. His coming out of the sea will be his coming out of the abyss. The sea, therefore, is the mouth of the abyss. Paul's point in Romans is that in His resurrection Christ came up from the abyss, came up from among the dead. The words "from among the dead" indicate that to go to the abyss is to die. After Christ died on the cross, He went to the abyss, to the region of death and of the satanic power of darkness. This means that He went to Hades, from which He came forth in His resurrection. Romans 10:6 and 7 reveal that Paul's study of the holy Word was deep and that in his study he touched the deeper denotation of Deuteronomy 30:11-14. In his interpretation, these verses refer to the incarnated, crucified, and resurrected Christ. In Romans 10:8 Paul says, "But what does it say? The word is near you, in your mouth and in your heart: that is, the word of the faith which we preach." The word that is in our heart and mouth is Christ as the breath, as the life-giving Spirit, for in resurrection Christ became the life-giving Spirit (1 Cor. 15:45b).
5我们将申命记三十章十一至十四节和罗马十章六至八节摆在一起，就有一幅关于基督的完满图画。在这幅图画里，我们看见基督成了肉体，祂被钉十字架而且埋葬，祂下到无底坑，祂从死人中起来，祂在复活里成了那气，就是赐生命之灵。现在基督既是那气，祂就像空气一样无所不在。当我们向不信者说到基督，我们可以告诉他们，基督就在他们口里，就在他们心里。感谢主，因著祂的怜悯，祂开了我们30:11-的眼睛，叫我们像保罗那样明白申命记三十章十一至十四节。现在我们看见这些经节向我们显示，那成为肉体、钉十字架并复活的基督，成了赐生命的灵。今天祂就是那位说话的神所呼出的气。我很高兴告诉人，基督乃是神成为肉体，作了一个人，名叫耶稣，祂死在十字架上为要救赎我们，祂埋葬了并下到无底坑，祂从阴间复活了，并且在复活里成了赐生命的灵，就是神圣的气。这就是那位现今是神的话，给我们接受作我们生命的基督。不仅如此，在马太四章四节，主引用了申命记八章三节，指明基督也是我们的食物。祂不仅是我们的生命，也是我们生命的供应。
5When we put together Deuteronomy 30:11-14 and Romans 10:6-8, we have a full picture concerning Christ. In this picture we see that Christ was incarnated, that He was crucified and buried, that He went to the abyss, that He arose from among the dead, and that in His resurrection He became the breath, the life-giving Spirit. Since Christ is now the breath, He, like the air, is everywhere. When we speak to unbelievers about Christ, we can tell them that Christ is in their mouth and in their heart. We thank the Lord that, in His mercy, He has opened our eyes to understand Deuteronomy 14 in the way Paul did. Now we see that these verses show us the incarnated, crucified, and resurrected Christ who has become the life- giving Spirit. Today He is the very breath breathed out by the speaking God. I am happy to tell people that Christ is God incarnated to be a man named Jesus, that He died on the cross for our redemption, that He was buried and that He descended into the abyss, that He was resurrected from Hades, and that in resurrection He became the life-giving Spirit as the divine breath. This is the Christ who is now the word of God for us to receive as our life. Furthermore, as the Lord's quotation of Deuteronomy 8:3 in Matthew 4:4 indicates, Christ is also our food. He is not only our life but also our life supply.
6我们将申命记里的这些经节，与马太四章四节和罗马十章六至八节摆在一起，并跟随主耶稣和保罗这样来领会申命记，就看见申命记这卷书里的每一句话都是基督。基督是神重复的说话，祂是神的重申。整本圣经都是『申命记，』而且整本圣经都在申命记这卷书里。现在我们接著来看，这卷书里的九个要点。
6When we put together these verses from Deuteronomy with Matthew 4:4 and Romans 10:6-8 and follow the Lord Jesus and Paul in their way of understanding Deuteronomy, we will see that every word in the book of Deuteronomy is Christ. Christ is the repeated speaking of God; He is God's respeaking. The whole Bible is a deuteronomy, and the entire Bible is in the book of Deuteronomy. Let us now go on to consider the nine crucial points in this book
I. MOSES AS THE SPOKESMAN OF GOD
WAS LIKE AN AGED, LOVING FATHER
壹 摩西是神的发言人，如同年老的慈父，富有爱心和关切的对他儿女说话
SPEAKING TO HIS CHILDREN WITH MUCH LOVE AND CONCERN
7申命记的头一个要点乃是：摩西是神的发言人，如同年老的慈父，富有爱心和关切的对他儿女说话。本书含有神的话，比圣经其他任何一卷书都多。这些神的话是藉著这一位神的发言人说的。有人可能认为约伯记含有神的话，比申命记更多。这种看法并不正确。约伯记确有神的话，但也有约伯和他三个朋友的话；他们乃是按照人的意见、逻辑、哲学和心理学说话的。最终，年轻人以利户才说到神心头的话。约伯记所包含神的话，不及申命记那样的丰富。
7The first crucial point in Deuteronomy is that Moses as the spokesman of God was like an aged, loving father speaking to his children with much love and concern. This book contains God'sword more than any other book of the Bible—the words of God spoken through this one spokesman. Some may think that there is more of God'sword in Job than in Deuteronomy. This view, however, is not correct. The book of Job does contain God'sword, but it also contains the word of Job and his three friends, who spoke according to human opinion, logic, philosophy, and psychology. Eventually, the young man Elihu spoke what was on God'she art. In the book of Job God'sword is not as abundant as in the book of Deuteronomy
8摩西在申命记里所说的每一句话都是神的话。摩西可能发表一些自己的感觉，但甚至这些也成了神的话。他在申命记中的说话，就像保罗在林前七章的说话一样。在那一章里，保罗说，『我没有主的命令，但我既蒙主怜悯成为忠信的，就题出我的意见。』（林前七25。）之后，他发表了意见后就说，『我想我也有神的灵了。』（林前七40。）因著保罗是神所构成的人，他的意见竟成了新约神圣启示里神的话的一部分。他在说话时与神是一；所以，他的说话就是神的说话。摩西在申命记里的说话，原则也一样。摩西为神说话四十年之久，从八十岁到一百二十岁。他这人不仅被神的思想所浸透并饱和，更是由这位说话的神自己所构成。所以从他口中所出来的话，就是神藉这位代言人所说出来的话。贰本书说到神的爱
8Every word spoken by Moses in Deuteronomy was God'sword. Moses might have expressed something of his own feeling, but even this became the word of God. His speaking in Deuteronomy was like Paul's speaking in 1 Corinthians 7. In that chapter Paul said, "I have no commandment of the Lord, but I give my opinion as having received mercy of the Lord to be faithful" (v. 25). Later, after expressing his opinion, he said, "I think that I also have the Spirit of God" (v. 40). Eventually, because Paul was a man constituted with God, his opinion became a part of God ' sword as the divine revelation in the New Testament. In his speaking he was one with God; therefore, what he spoke was God's speaking. The principle is the same with Moses' speaking in Deuteronomy. Moses spoke for God for forty years, from the age of eighty to the age of one hundred twenty. He was a person not only soaked and saturated with the thought of God but also constituted with the speaking God Himself. So the word that proceeded out of his mouth was the word of God spoken through this one spokesman. II. THIS BOOK SPEAKS ABOUT THE LOVE OF GOD AND
以及神的行政管理
THE GOVERNMENTAL ADMINISTRATION OF GOD
9申命记说到神的爱以及神的行政管理。摩西是在爱中有操练，在神的行政管理中有经历的。虽然我们在申命记中找不到『行政管理』一辞，但我们若彻底读这卷书，就会看见本书说到神的行政，甚至说到神的行政管理。摩西常明显的说到神的爱，但对神的行政却是用含示。我们若进入这卷书的深处，就会看见神在这里所用以对付祂百姓的，乃是一种行政管理。
9The book of Deuteronomy speaks about the love of God and the governmental administration of God. Moses was exercised in love and experienced in God's governmental administration. Although we cannot find the expression governmental administration in Deuteronomy, if we read this book thoroughly, we will see that it is a book of God's government, even of His governmental administration. Moses often spoke explicitly about love, but the matter of God's governmental administration is implied. If we get into the depth of this book, we will realize that God's dealing with His people here is a kind of governmental administration
10因著神是智慧的，祂并不纵容祂的儿女。祂是成全人的父，祂爱祂的儿12:6女，也在行政上对付他们。希伯来十二章六节说，『主所爱的，祂必管教。』神管教我们的目的是甚么？祂管教我们，目的是为成全我们。这就是在旷野中，神在以色列人和摩西身上所作的。因著神爱他们，祂不容他们的错误过去。甚至摩西也因著他在民数记二十章一至十三节的错误，为神所惩罚。摩西对背叛的百姓动怒，没有照神所嘱咐他的吩咐磐石，反而第二次击打磐石。这得罪了神，结果摩西就失去进入美地旳权利。神让摩西从毘斯迦山顶观看那地，却不准他进入。这是神行政管理，神行政对付的一例。
10Because God is wise, He does not spoil His children. He is a perfecting Father who loves His children and who deals with them governmentally. Hebrews says, "Whom the Lord loves He disciplines." What is God's purpose in disciplining us? He disciplines us for the purpose of perfecting us. This is exactly what God was doing with the children of Israel, and also with Moses, in the wilderness. Because God loved them, He did not let them get by with their mistakes. Even Moses was disciplined by God for his mistake in Numbers 20:1-13. Moses became angry with the rebellious people, and instead of speaking to the rock, as God had charged him to do, he smote the rock a second time. This offended God, and as a result Moses lost his right to enter into the good land. God allowed Moses to view the land from the peak of Pisgah, but He did not permit him to go in. That was an instance of God's governmental administration, of God's governmental dealing.
11神是爱的神，也是管教的神。祂爱我们，也管教我们，因为祂有祂的行政管理。因著摩西认识神的行政管理并在其中有经历，他就彀资格重申申命记中所记载的。
11God is a loving God and also a disciplining God. He loves and He also disciplines us, for He has His governmental administration. Because Moses knew God's governmental administration and was experienced in it, he was qualified to do the respeaking recorded in Deuteronomy
参 以色列人是听众，
III. THE CHILDREN OF ISRAEL AS THE AUDIENCE
12在神对付他们的事上有经历以色列人是听众，在神对付他们的事上也有经历。发言人和听众都有经历；因此本书开始于往事的追叙。
12WERE EXPERIENCED IN GOD'S DEALING WITH THEM The children of Israel as the audience were also experienced in God's dealing with them. Both the spokesman and the audience were experienced; hence, this book begins with a review of the past
13那些聆听摩西在申命记里重新说话的人，乃是第二代，新的一代。毫无疑问，他们从自己的先祖那里听到已过四十年来神在祂百姓身上的对付。他们聆所听见的学了很多。结果，他们成了合式的听众，领受摩西的说话。有经历的摩西是合式的发言人，那些新一代的人也是有经历的，成了合式的听众，聆听并明白摩西向他们所说的。
13Those who heard Moses' respeaking in Deuteronomy were the second generation, the new generation. No doubt they had heard from their fathers about God's dealing with the people in the previous forty years. Through what they heard, they learned very much. As a result, they became the right audience to receive Moses' speaking. Moses, who was experienced, was the right speaker, and those of the new generation, who also were experienced, were the right audience to hear and understand what Moses spoke to them
肆 本书是民数记的补充，
IV. THIS BOOK IS A SPEAKING SUPPLEMENTARY
说到一个人
TO THE BOOK OF NUMBERS, CONCERNING
应当是甚么样的人，
WHAT KIND OF MAN ONE SHOULD BE
14才能承受应许之地作美地本书是民数记的补充，说到一个人应当是甚么样的人，才能承受应许之地作美地。他应当是爱神、敬畏神、服从神的管理，体贴神的心肠，活在神面光中的人。新约的原则也是一样：神的救恩是无条件的，但享受在基督里的丰富却是有条件的，在乎人单单的爱基督。因此，申命记的教训与新约的教训完全一样。教训的用辞不同，但教训的素责一样的。当我们听到要承受美地必须是怎样的人时，可能觉得自己无法达到。我们若有这种感觉，就需要记住申命记这卷书里，满了那是基督的话。基督是话，祂就是那维持我们，使我们爱神、敬畏神、服从神管理、体贴神柔细心肠并活在神面光中的一位。只要我们藉著圣言有晨兴，也藉著话每日得胜，我们就能成为有资格承受美地的人。
14TO INHERIT THE PROMISED LAND AS THE GOOD LAND This book is a speaking supplementary to the book of Numbers, concerning what kind of man one should be to inherit the promised land as the good land. He should be one who loves God, fears God, subjects himself to God's ruling, minds the bowels of God, and lives in the presence of God. The principle of the New Testament is the same: God'ss alvation is unconditional, whereas the enjoyment of the riches in Christ is conditional, depending on man's loving Christ solely. Hence, the teaching in Deuteronomy is exactly the same as that in the New Testament. The expressions used in the teaching are different, but the essence of the teaching is the same. When we hear about the kind of persons we must be to inherit the good land, we may feel that we cannot make it. If this is our feeling, we need to be reminded that the book of Deuteronomy is a book full of the word which is Christ. As the word, Christ is the One who sustains us and makes us those who love God, fear God, subject ourselves to God's ruling, mind the tender feelings of God, and live in God's presence. As long as we have a morning revival through the holy Word and have daily victory also through the Word, we will become those who are qualified to inherit the good land
伍 本书说到神
V. THIS BOOK SPEAKS OF GOD
是慈爱公义的神
AS A GOD OF LOVE AND RIGHTEOUSNESS
15本书说到神是慈爱公义的神。这由祂在祂的慈爱和行政上，对以色列人已往的引导和将来的对付得著证明。神的爱在祂所爱的人中间，照著他们的忠信管理他们。今天对我们来说，原则是一样的。
15This book speaks of God as a God of love and righteousness. This is proved by God'sp a st leading and His future dealing with the children of Israel in His love and government. The love of God administrates among His beloved according to their faithfulness. The principle is the same with us today
16神是爱的神，祂是包容一切的；但祂是公义的神，却是非常严格、狭窄的。在祂的爱里祂是宽大的；在祂的公义里，祂是狭窄的。在祂的公义里，祂常对我们想要作的事说『不。』有些圣徒，就连一些在主恢复里的，都太自由了，并不敬畏神。我们一旦摸著神对付的手，就会敬畏祂。祂公义的对付我们，使我们被成全也成为公义的。所有想要进入美地，想要承受、取得并享受美地的人，必须学习如何在日常生活中，每一方面都是公义的。
16As a God of love, He is all-embracing, but as a God of righteousness, He is very strict and narrow. In His love He is broad; in His righteousness He is narrow. In His right-eousness, He often says "No" when we want to do a certain thing. Some saints, even in the Lord's recovery, are too free and do not fear God. Once we have touched God's dealing hand, we will fear Him. He deals with us righteously that we may be perfected to be righteous also. All those who intend to enter into the good land and to inherit, possess, and enjoy the good land must learn how to be righteous in every way in their daily living
陆 神的子民需要
VI. IT IS REQUIRED THAT GOD'SP EOPLE
以他们的爱回应神，
RESPOND TO GOD WITH THEIR LOVE IN A WAY THAT
以配合神的行政管理
FITS IN WITH GOD'S GOVERNMENTAL ADMINISTRATION
17因著前面各项，神的子民需要以他们的爱回应神，以配合神的行政管理。承受产业者需要与赐给产业者相配，使祂能在他们的生活并争战中，与他们同在。这不是律法的要求，乃是一种条件，要神的子民与神的所是相配。神是圣别的，我们也必须是圣别的。我们要与赐给产业者相配，就需要像祂那样的圣别。我们若与神不相配，祂也许在生活中与我们同在，却不会在争战中与我们同在。
17Because of the foregoing, it is required that God'sp eople respond to God with their love in away that fits in with God's governmental administration. The inheritors needed to match the Giver of the inheritance, so that He could be with them both in their living and in their fighting. This is not a requirement of the law but a condition requiring God'sp eople to match what God is. God is sanctified, and we also must be sanctified. In order to match the Giver of the inheritance, we need to be holy as He is holy. If we do not match God, He may be with us in our living, but He will not be with us in our fighting
柒 藉著追叙往事，
VII. WITH A REVIEW OF THE PAST, THIS BOOK
本书指出神的引导和人的失败
POINTS OUT GOD'S LEADING AND MAN'S FAILURE
18藉著追叙往事，本书一面指出神的引导，使人认识神的心与神的手，好叫人信靠神且敬畏神。神的心是慈爱的，神的手是公义的。另一面，本书又指出人的失败，使人认识自己，好叫人自责、自卑、不再信靠自己。其用意不是要指出人过去的历史，乃是要指出人已往的错误，使人得以调整。
18With a review of the past, on the one hand, this book points out God's leading that man may know the heart and the hand of God, so that man may trust in God and fear God. God'she art is loving and His hand is righteous. On the other hand, this book points out man's failure that man may know himself, so that man may condemn himself, humble himself, and have no more trust in himself. The intention of this book is not to point out man's history but to point out man'sp as terrors that man may be adjusted.
VIII. WITH A VIEW OF THE FUTURE
捌 藉著展望将来，本书期盼人能认识神的慈爱和行政，也认识人真实的情形
THIS BOOK EXPECTS THAT MAN MAY KNOW THE LOVE AND GOVERNMENT OF GOD
AND ALSO KNOW HIS REAL CONDITION
19藉著展望将来，本书一面期盼人能认识神的慈爱和行政，另一面也期盼人能认识自己真实的情形，叫人不再信靠自己。因此，申命记这卷书的用意，是要我们认识神，也认识自己。我们需要认识神，特别需要认识神是慈爱的，而在对付我们的时候是公义的。我们也需要认识我们自己就是失败。我们若认识这点，就不会再信靠自己，乃信靠神就是那信实的一位。玖最终，本书给我们看见，
19With a view of the future, this book expects that, on the one hand, man may know the love and government of God and that, on the other hand, man may know his real condition, so that he will not trust himself. Hence, the intention of the book of Deuteronomy is that we would know God and also know ourselves. We need to know God. In particular, we need to know that God is loving and that He is righteous in dealing with us. We also need to know that we ourselves are a failure. If we know this, we will no longer trust ourselves but put our trust in God, the One who is faithful. IX. ULTIMATELY THIS BOOK SHOWS US THAT
THE LOVE OF GOD CONSUMMATELY WORKS
神的爱终极的为祂子民工作，使他们享受
FOR HIS PEOPLE THAT THEY MAY ENJOY
按祂旨意和先见
HIS FULL BLESSING ACCORDING TO
而有的丰满祝福
HIS WILL AND FOREKNOWLEDGE
20最终，本书给我们看见，神的爱终极的为祂子民工作，使他们享受按祂旨意和先见而有的丰满祝福。尽管我们在爱神并敬畏神的事上失败了，尽管我们不忠信，但神仍要成功。不管祂子民的光景如何，神仍忠信到底，至终必完成祂的心意，使我们享受祂完满的祝福。在申命记，摩西很强的责备百姓；但到了本书末了，却有摩西的歌，和他对各支派完满的祝福。至终，神所拣选并救赎的人进入圣地，得著那地，活在其上并享受那地。那是神的成功，叫夸口与荣耀单单归与祂。
20Ultimately this book shows us that the love of God consummately works for His people that they may enjoy His full blessing according to His will and foreknowledge. In spite of our failure in loving God and fearing Him and in spite of our unfaithfulness, God will be successful. No matter what the situation of His people may be, God will be faithful to the end, and eventually He will accomplish His intention that we enjoy His full blessing. In Deuteronomy Moses is strong in rebuking the people. However, at the end of this book, we have the song of Moses and his full blessing to every tribe. Eventually, God's chosen and redeemed people entered into the holy land, possessed it, lived in it, and enjoyed it. That was God's success, and the boast and glory belong to no one other than Him
21申命记所启示的，就是全本圣经所启示的。整本圣经给我们看见，神是慈爱、公义且信实的。圣经也暴露我们是何等不忠信，牠给我们看见我们已过如何失败，将来会有何等失败。但尽管有这一切的不忠信和失败，神仍能使祂所拣选的人进入丰富的基督，来取得祂、享受祂、经历祂，甚至活祂。
21What is revealed in Deuteronomy is what is revealed in the Bible as a whole. The entire Bible shows us that God is loving, righteous, and faithful. The Bible also exposes how unfaithful we are; it shows us how defeated we have been in the past and how much failure we will have in the future. But in spite of all this unfaithfulness, defeat, and failure, God will still enable His chosen people to enter into the rich Christ to possess Him, enjoy Him, experience Him, and even to live Him.