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申命记生命读经 · 第30篇

摩西的祝福与摩西的死，以及他的继承人

The Blessing of Moses and the Death of Moses, and his Successor
1读经：申命记33:1-29;32:48-52;34:1-12。在这篇总结的信息中，我们要来看摩西的祝福（申三三1～29）与摩西的死，以及他的继承人。（申
1Scripture Reading: Deut. 33:1-29; 32:48-52; 34:1-12 In this concluding message we will consider the blessing of Moses (33:1-29) and also the death of Moses, and his successor (32:48-52; 34:1-12
2三二48～52，三四1～12。）
2
壹 摩西的祝福
I. THE BLESSING OF MOSES
3三十三章一至二十九节是摩西的祝福。年轻人无心祝福别人，成熟的人总是在谈话末了给人祝福。
3In 33:1-29 we have the blessing of Moses. Whereas a young man may not have the heart to bless others, a mature man always gives people a blessing at the end of his conversation
一 引言
A. The Introductory Word
4一至五节是引言。一节说这是神人摩西，在未死之先，为以色列人所施的祝福。在这引言里，摩西说耶和华来临，向以色列人如晨光显现，带著烈火的律法临近他们；祂疼爱百姓，百姓都在祂手中，坐在祂脚下，领受祂的言语；有律法吩咐他们，作他们的基业，祂在他们的会众中为王。（申三三2～5。）
4Verses 1 through 5 are the introductory word. Verse 1 says that this is the blessing with which Moses, the man of God, blessed the children of Israel before his death. In this introductory word, Moses said that Jehovah came and dawned upon the children of Israel and approached them with a fiery law, loving the people who were in His hand, sat at His feet, and received of His words, and to whom a law was commanded as their possession, and in whose congregation He was king (vv. 2-5
二 祝福
B. The Blessing
5六至二十五节乃是祝福。这里摩西的话是一种带著祝福的豫言。
5Verses 6 through 25 are the blessing itself. Moses’ word here is a kind of prediction with blessing
１ 论流便
1. Concerning Reuben
6流便是雅各的长子，应当承受长子的名分，但他犯了罪，失去了长子名分。因著那罪，流便支派几乎减为无有。但摩西满了怜悯，他祷告说，愿流便活著不至死亡，人数不至稀少。（申三三6。）这就是说，临到流便的祝福，乃是繁增之福。
6Reuben, as the first son of Jacob, should have received the birthright, but he did something sinful and lost the birthright. Because of that sin, the tribe of Reuben was nearly reduced to nothing. But Moses was merciful and prayed that Reuben would live and not die and that his men would not be few (v. 6). This means that the blessing upon Reuben would be the blessing of increase
２ 论犹大
2. Concerning Judah
7论到犹大，（申三三７，）摩西祈求说，愿耶和华听犹大的声音，领他归于本族。这是为犹大这习于为百姓争战之支派的祷告，要把他从战场带回来。在七节，摩西接著说，犹大曾用手为百姓争战。那些这样争战的，包括迦勒和大卫。至终，摩西祷告，愿耶和华帮助犹大攻击他的对头。仇敌来自外面，对头起自里面。比如，押沙龙乃是大卫的对头。
7Concerning Judah (v. 7), Moses asked that Jehovah would hear the voice of Judah and bring him to his people. This was a prayer for Judah, a tribe accustomed to fighting for the people, to be brought back from the battlefield. In verse 7 Moses went on to say that with his hands Judah contended for his people. Those who contended in this way have included Caleb and David. Finally, Moses prayed that Jehovah would be a help against Judah’s adversaries. Enemies come from the outside, but adversaries arise from within. For example, Absalom became an adversary to David.
３ 论利未
3. Concerning Levi
8论利未的祝福非常丰富。（申三三8～11。）
8The blessing concerning Levi is very rich (vv. 8-11
ａ愿耶和华的土明和乌陵，都在祂的虔诚人那里
a. Jehovah’s Thummim and Urim Being with His Godly Men
9首先，摩西说，愿耶和华的土明和乌陵，都在祂的虔诚人那里，耶和华在米利巴水曾试验他。他论自己的父母说，『我未曾看见；』他也不承认弟兄，也不承认自己的儿女；这是因利未人谨守耶和华的话，护卫祂的约。（申三三8～9。）这指明利未人所顾到的，不是他的亲属，乃是神的权益。
9First, Moses said that Jehovah’s Thummim and Urim would be with His godly men, whom He tested at the waters of Meribah. Levi had said of his father and mother, “I do not regard him,” and his brothers he did not acknowledge, and his children he did not recognize. Levi had thus kept Jehovah’s speaking and had guarded His covenant (vv. 8-9). This indicates that Levi cared not for his relatives but for God’sin te rests
ｂ利未人要将耶和华的典章指示雅各，将祂的律法指示以色列
b. Levi Showing Jacob Jehovah’s Judgments and Israel His Law
10其次，摩西说，利未人要将耶和华的典章指示雅各，将祂的律法指示以色列。他们还要把香焚在耶和华面前，把全牲的燔祭献在祂的祭坛上。（申三三10。）香坛是在会幕里面，献祭的坛是在外面。利未人要在这两个坛那里事奉神。
10Second, Moses said that those of Levi would show Jacob Jehovah’s judgments and Israel His law. Also, they would put incense before His nostrils and whole burnt offerings upon His altar (v. 10). The altar for incense was inside the tabernacle, and the altar for offerings was outside. Levi would serve God at both altars
ｃ愿耶和华祝福他的力量，悦纳他手中的工作
c. Jehovah Blessing His Might and Accepting the Work of His Hands
11第三，摩西愿耶和华祝福利未人的力量，悦纳他手中的工作；（申三三11上；）那些起来攻击他和恨他的人，愿耶和华刺透他们的腰，使他们不得再起来。（申三三11下。）
11Third, Moses asked Jehovah to bless Levi’s might (or, substance) and accept the work of his hands (v. 11a) and to wound thoroughly the loins of those who would rise up against him. Of those who hate Levi, Moses prayed that they would not rise up again (v. 11b
４ 论便雅悯
4. Concerning Benjamin
12论便雅悯，（申三三12，）摩西说，『耶和华所爱的，必在祂身边安然居住。』这是地理位置的关系，指明便雅悯与神居所的所在地耶路撒冷很近，因而成为神的邻舍。他要因神安然居住，神要『终日遮蔽他。』不仅如此，神要住在便雅悯两肩之中。按照地理，便雅悯像两个肩膀，耶路撒冷就在这两肩之中。
12Concerning Benjamin (v. 12), Moses said, “The beloved of Jehovah shall dwell securely beside Him.” This is a matter of geography, indicating that Benjamin would be close to Jerusalem, the location of God’s dwelling place, and thus would be God’s neighbor. He would dwell securely by God, who would “cover over him all the day.” Furthermore, He would dwell between Benjamin’s shoulders. According to geography, Benjamin is shaped like two shoulders, and Jerusalem is located between them. Hence, the Lord would dwell between the shoulders of Benjamin.
５ 论约瑟
5. Concerning Joseph
13十三至十七节是论约瑟的丰富祝福。
13Verses 13 through 17 are the rich blessing concerning Joseph
ａ愿他的地蒙耶和华祝福
a. His Land Being Blessed of Jehovah
14摩西祝福约瑟说，愿他的地蒙耶和华祝福，得天上的美物、甘霖，以及地里所藏的泉水；得太阳晒熟的美果，月亮所出产的美物，得上古之山的至宝，永世之岭的美物；得地和其中充满的美物，并那住在荆棘中者的喜悦。（申三三13～16上。）『那住在荆棘中者』一辞是指神，祂在出埃及三章曾于焚烧的棘荆中向摩西显现。摩西愿这一切的祝福都临到约瑟的头，临到那与弟兄迥别之人的头顶。（申三三16下。）约瑟从弟兄中分别出来，被带到埃及，为要成就神的定旨。
14Moses blessed Joseph by saying that his land would be blessed by Jehovah with the choicest things of heaven, with the dew and with the deep waters that couch beneath; with the choicest of the crops of the sun and with the choicest of the yield of the moons; with the top of the ancient mountains and with the choicest things of the eternal hills; with the choicest things of the earth and the fullness thereof, and the favor of Him who dwelt in the bush (vv. 13-16a). The expression “Him who dwelt in the bush” refers to God, who in Exodus 3 appeared to Moses from within a burning bush. Moses asked that all these blessings would come upon the head of Joseph and upon the top of him who is separate among his brothers (Deut. 33:16b). Joseph was separated from his brothers and taken to Egypt in order to fulfill God’s purpose
ｂ满有威严，他的角是野牛的角
b. Having Majesty, and His Horns Being the Horns of the Wild Ox
15约瑟像头生的公牛，满有威严，他的角是野牛的角，（申三三17上，）用以牴触万邦，直到地极。（申三三17中。）
15Like his firstborn bullock, Joseph would have majesty, and his horns would be the horns of the wild ox (v. 17a). With these horns he would drive peoples, the ends of the earth together (v. 17b
16十七节下半说，『这角是以法莲的万万，玛拿西的千千。』以法莲和玛拿西是约瑟的两个儿子。这里题到他们，指明约瑟支派至终要领受长子名分的双分祝福。流便失去了长子名分，但其中的一分－双分地土－却归给约瑟。君王职分归给了犹大，祭司职分归给了利未。
16Verse 17c says, “Those are the ten thousands of Ephraim; /And those the thousands of Manasseh.” Ephraim and Manasseh were the two sons of Joseph. The fact that they are mentioned here indicates that the tribe of Joseph would eventually receive a double portion, which is part of the birthright of the firstborn son. Reuben lost the birthright, but a part of it— the double portion of the land—went to Joseph. The kingship went to Judah, and the priesthood, to Levi
６ 论西布伦和以萨迦
6. Concerning Zebulun and Issachar
17十八至十九节是论西布伦和以萨迦的祝福。十八节说，『西布伦哪，你出外可以欢喜。以萨迦阿，在你帐棚里可以快乐！』这『出外』应验于主对门徒的差遣。奉差遣出去，使万民作主门徒的使徒中，大多来自加利利境内的西布伦。
17Verses 18 and 19 are the blessing concerning Zebulun and Issachar. Verse 18 says, “Rejoice, Zebulun, for your going forth, /And Issachar, for your tents!” This going forth was fulfilled in the Lord’ss ending forth the apostles. Most of the apostles, who were sent forth to disciple the nations, were produced from Zebulun, which was in the region of Galilee
18西布伦和以萨迦要将万民召到山上，在那里献公义的祭；因为他们要吸取海里的丰富，并沙中所藏的珍宝。（申三三19。）这指明西布伦和以萨迦要靠近海。
18Zebulun and Issachar would call peoples to the mountain. There these tribes would offer sacrifices of righteousness; for they would suck the abundance of the seas and the hidden treasures of the sand (v. 19). This indicates that Zebulun and Issachar would be close to the sea.
７ 论迦得
7. Concerning Gad
19在二十至二十一节，摩西祝福迦得支派。因为迦得这支派相当小，所以摩西说，『使迦得扩张的，应当称颂。』（申三三20上。）神是那使这支派扩张的，这支派要刚强善战。这由『迦得住如母狮，他撕裂膀臂，连头也撕裂』这话所指明。（申三三20下。）
19In verses 20 and 21 Moses blessed the tribe of Gad. Because Gad was rather small, Moses said, “Blessed be He who enlarges Gad” (v. 20a). God is the One who would enlarge this tribe, which would be strong in fighting. This is indicated by the words, “He dwells as a lioness, /And tears off the arm, yea, even the top of the head” (v. 20b
20迦得将上好的地段归了自己，因在那里有颁布律法者的分存留；（申三三21上；）他与百姓的首领同来；他施行耶和华的公义，并耶和华与以色列所立的典章。（申三三21下。（这指明在迦得的民中，有人认识神的律法和典章。
20Gad provided the first part of the land for himself, for there the portion of a lawgiver is reserved (v. 21a). Moreover, he came with the heads of the people and executed the righteousness of Jehovah and His judgments with Israel (v. 21b). This indicates that some among the people of Gad had the knowledge of God’s law and His judgments
８ 论但
8. Concerning Dan
21论但的话启示，摩西并不十分在意这支派。在二十二节，摩西只说，但为小狮子，从巴珊跳出来。
21The word concerning Dan reveals that this tribe was not very much under Moses’ care. In verse 22 Moses said merely that Dan would be like a lion’s whelp that leaps forth from Bashan
９ 论拿弗他利
9. Concerning Naphtali
22摩西祝福拿弗他利，（申三三23，）说这支派要饱受恩惠，满得耶和华的福。拿弗他利要得海（西方）和南方为业。按照马太四章十三至十六节，主耶稣应验了以赛亚九章一至二节的豫言，来到近海的西布伦和拿弗他利一带。至终，藉著福音的传扬，那些出于拿弗他利的，得著了地中海。你若研读召会历史，会看见沿地中海一带，有多处为主所得著。
22In blessing Naphtali (v. 23), Moses spoke of this tribe as being satisfied with favor and full of the blessing of Jehovah. Naphtali would possess the sea (the west) and the south. According to Matthew 4:13-16, the Lord Jesus, fulfilling the prophecy in Isaiah 9:1-2, came to the districts of Zebulun and Naphtali, beside the sea. Eventually, through the preaching of the gospel, those of Naphtali possessed the Mediterranean Sea. If you study church history, you will see that much was gained for the Lord in the area surrounding the Mediterranean Sea
10 论亚设
10. Concerning Asher
23在申命记三十三章二十四至二十五节，我们看到论亚设的祝福。摩西宣告，愿亚设蒙福胜过众子，得他弟兄的喜悦，他的脚蘸在油中。（申三三24。）亚设的脚蘸在油中，意思就是他很富足，满了地的出产。不仅如此，亚设的门闩是铁的、铜的；他的日子如何，他的力量也必如何。（申三三25。）
23Finally, in Deuteronomy 3 3:2 4-2 5 we have the blessing concerning Asher. Moses declared that Asher would be blessed above the sons, that he would be the one favored of his brothers, and that he would dip his foot in oil (v. 24). For Asher to dip his foot in oil means that he would be rich in the produce of the earth. Furthermore, Asher’s doorbolts would be as iron and copper; and as his days were, so would his strength be (v. 25).
三 结语
C. The Concluding Word
24二十六至二十九节是摩西祝福的结语。这不是对某一支派的祝福，乃是对全以色列民的祝福。１没有谁像耶书仑的神首先，摩西说没有谁像耶书仑（以色列）的神，祂驾行诸天作他们的帮助，凭其威荣，横越穹苍。（申三三26。）
24Verses 26 through 29 are the concluding word of the blessing of Moses. This is a blessing not to any particular tribe but to all the people of Israel. 1. There Being No One Like the God of Jeshurun First, Moses said that there is no one like the God of Jeshurun (Israel), who rides through the heavens as their help and in His majesty through the skies (v. 26
２ 亘古的神是他们的居所
2. The God of Old Being Their Habitation
25第二，亘古的神是他们的居所，祂永远的膀臂在他们以下。（申三三27上。）神是他们的居所，他们要住在祂里面，祂永远的膀臂必在他们以下。
25Second, the God of old would be their habitation, and underneath would be the eternal arms (v. 27a). They would dwell in God as their habitation, and His eternal arms would be underneath them
３ 在他们面前撵出仇敌
3. Driving Out the Enemy before Them
26神在他们面前撵出仇敌，说，『毁灭罢！』（申三三27下。）神要撵出仇敌，然后交由百姓毁灭。
26God drove out the enemy before them and said, “Destroy!” (v. 27b). The enemy driven out by God was then destroyed by the people
４ 以色列安然居住
4. Israel Dwelling Securely
27因著以上的祝福，以色列人就安然居住，雅各的泉源，独居五谷新酒之地，他的天也滴甘露。（申三三28。）
27Because of the foregoing, Israel dwelt securely, the fountain of Jacob in solitude, on a land of grain and new wine, with the heavens over him dropping their dew (v. 28
５ 以色列是快乐的
5. Israel Being Happy
28在二十九节，摩西宣告以色列的快乐，说，『以色列阿，你是快乐的，谁像你这蒙耶和华拯救的百姓？祂是你的盾牌帮助你，是你威荣的刀剑。你的仇敌必向你屈身，你必踏在他们的高处。』这是对全以色列民整体的祝福。
28In verse 29 Moses proclaimed Israel’s happiness, saying, “Who is like you? /A people saved by Jehovah, / The shield of your help /And He who is the sword of your majesty! / So your enemies shall come cringing to you, /And you shall tread upon their high places.” This was a total blessing on all the children of Israel
贰 摩西的死，
II. THE DEATH OF MOSES
29申命记三十二章四十八至五十二节，三十四章一至十二节，论到摩
29Deuteronomy 32:48-52 and 34:1-12 are concerned with the death of Moses, and with Moses’ successor
30西的死，以及摩西的继承人。
30A. The Death of Moses
一 摩西的死
1. Jehovah Telling Moses
31１ 耶和华告诉摩西，
31to Go Up to the Mountain of Abarim, Mount Nebo
要上亚巴琳山中的尼波山，观看迦南地，并且死在山上
and See the Land of Canaan, and Die in the Mountain
32耶和华告诉摩西说，他要上亚巴琳山中的尼波山，在摩押地，与耶利哥相对，观看迦南地，并且死在山上。（申三二48～50上。）他要收归他的列祖，像他哥哥亚伦死在何珥山上，收归他的列祖一样。（申三二50下。）摩西要死在尼波山上，因为他在加低斯的米利巴水那里，在以色列人中向耶和华不忠信，因为他在以色列人中没有尊耶和华为圣。（申三二51。）
32Jehovah spoke to Moses, telling him that he should go up to the mountain of Abarim, Mount Nebo, in the land of Moab, which faces Jericho, and see the land of Canaan, and die in the mountain (32:48-50a). There he was to be gathered to his people, to his forefathers, as Aaron his brother died in Mount Hor v. 50b). Moses was to die in Mount Nebo because he was unfaithful to Jehovah among the children of Israel at the waters of Meribah-kadesh, because he did not sanctify Jehovah among the children of Israel (v. 51
２ 远远的观看那地
2. Seeing the Land from a Distance
33摩西可以远远的观看那地，却不得进去。（申三三52。）
33Moses would see the land from a distance, yet he would not go there into the land (v. 52
３ 摩西登上尼波山，耶和华把全地都指给他看
3. Moses Going Up to Mount Nebo, and Jehovah Showing Him the Land
34摩西登上尼波山，耶和华把全地都指给他看，对他说，『这就是我向亚伯拉罕、以撒、雅各起誓应许之地。』（申三四1～4。）
34Moses went up to Mount Nebo, and Jehovah showed him all the land and said to him, “This is the land which I swore to Abraham, to Isaac, and to Jacob” (34:1-4
４摩西死在摩押地，正如耶和华所说的
4). Moses Dying There in the Land of Moab according to the Word of Jehovah
35耶和华的仆人摩西死在摩押地，正如耶和华所说的。（申三四5。）耶和华将他埋葬在摩押地，伯毘珥对面的谷中，只是到今日没有人知道他的葬地。（申三四6。）摩西死后，神立即埋葬他，祂这样作有其特殊目的。我们相信主耶稣变化形像时，与祂一同显现的摩西和以利亚，（太十七1～3，）必是启示录十一章里所说的两个见证人。
35Moses, the servant of Jehovah, died there in the land of Moab according to the word of Jehovah (v. 5). Jehovah buried him in the valley in the land of Moab opposite Beth-peor, but no man knows his burial sit ev. 6). Immediately after Moses died, God buried him, having a particular purpose in doing so. We believe that Moses and Elijah, both of whom appeared when the Lord Jesus was transfigured (Matt. 17:1-3), will be the two witnesses in Revelation 11
５ 摩西死的时候，年一百二十岁
5. Moses Being a Hundred Twenty Years Old When He Died
36摩西死的时候，年一百二十岁，眼目没有昏花，精神没有衰退。（申三四7。）祂的精神像年轻人一样。６以色列人为摩西哀哭以色列人在摩押平原为摩西哀哭了三十日。（申三四8。）
36Moses was a hundred twenty years old when he died. Nevertheless, his eyes were not dim, nor had his freshness left him (Deut. 34:7). He had the freshness of a young man. 6. The Children of Israel Weeping for Moses The children of Israel wept for Moses in the plain of Moab for thirty days (v. 8).
二 摩西的继承人
B. The Successor of Moses
１ 约书亚被智慧的灵充满
1. Joshua Being Filled with the Spirit of Wisdom
37约书亚因摩西曾按手在他头上，就被智慧的灵充满，以色列人便听从他，按著耶和华吩咐摩西的而行。（申三四9。）我们由此可见，一切都按良好的秩序而行。
37Joshua, the successor of Moses, was filled with the spirit of wisdom, for Moses had laid his hands upon him; and the children of Israel listened to him and did as Jehovah had commanded Moses (v. 9). From this we can see that everything was done in a good order
２ 以后以色列中再没有兴起申言者像摩西的
2. There Not Having Arisen a Prophet Since Then in Israel Like Moses
38以后以色列中再没有兴起申言者像摩西的；他是耶和华面对面所认识的。耶和华打发他在埃及行各样神迹奇事，又在以色列众人面前显大能的手，行一切大而可畏的事。（申三四10～12。）摩西的伟大有三个原因。首先，他是面对面与神说话的，没有别的人像他这样。第二，他在埃及和旷野行了许多神迹奇事。第三，他写了创世记、出埃及记、利未记、民数记、和申命记这五卷书。摩西在敬拜神和人类的文化上，都是伟大的。许多西方国家的律法，都是以摩西的律法为基础。甚至罗马的律法也是根据摩西律法的原则。所以，摩西对西方文化有很大的影响。西方的文化和人文得以保存并维持，大大得力于摩西的律法。
38There has not arisen a prophet since then in Israel like Moses, whom Jehovah knew face to face, for all the signs and wonders which Jehovah sent him to do in Egypt and for all the mighty power and all the great terror done by him in the sight of all Israel (vv. 10-12). Moses was great for three reasons. First, unlike any other man, he spoke with God face to face. Second, both in Egypt and in the wilderness, he did many signs and wonders. Third, he wrote the five books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Moses was great both in the worship of God and in human culture. The countries of the West have based many of their lawson the law of Moses. Even Roman law was based on the principle of the law of Moses. Therefore, Moses has had a great effect on Western culture. The culture and humanity of the West have been kept, preserved, and maintained largely due to the law of Moses
参 申命记所含示
III. THE FOUR PARTICULAR MATTERS
四件特别的事
IMPLIED IN DEUTERONOMY
39在我们结束申命记生命读经以前，我们要指出这卷书所含示四件特别的事。
39As we conclude our life-study of Deuteronomy, we would like to point out the four particular matters implied in this book
一 神行政的对付
A. God’s Governmental Dealing
40申命记所含示的第一件事，就是神行政的对付，这对付乃是智慧的、慈爱的、同情的、忍耐的、有定旨
40The first matter implied in Deuteronomy is God’s governmental dealing, which is wise, loving, sympathetic, patient, purposeful, and successful
41的、且是成功的。
41B. Israel’s Stubbornness
二 以色列人的顽梗
42这卷书所含示的第二件事，就是以色列人的顽梗，他们的顽梗与神的主宰相对，为要显明神的智慧，完成神的经纶。
42The second matter implied in this book is Israel’s stubbornness, which is versus God’s sovereignty for the showing of God’s wisdom and for the accomplishing of God’secon o my.
三 摩西的性格
C. Moses’ Character
43申命记所含示的第三件事，就是摩西的性格；他乃是有经历的、成熟的、慈爱的、关切的、忠信的、温和的。
43The next matter implied in Deuteronomy is Moses’ character, which was experienced, matured, loving, caring, faithful, and meek
四 基督的独特
D. Christ’s Uniqueness
44第四，申命记含示了基督的独特。基督是独特的：祂是神独一的申言者，作了神圣的出口；祂是独一的话，是神圣丰富的具体化身现；祂是独一的美地，作了神圣的目标。
44Fourth, in the book of Deuteronomy Christ’s uniqueness is implied. Christ is unique in being the unique Prophet of God as the divine oracle, the unique word as the embodiment of the divine riches, and the unique good land as the divine goal
45申命记里一切的话－诫命、律法、律例、典章、判决、警告、劝戒、祝福、和咒诅－都是神的呼出，而神的呼出是完全具体化在基督里。我们读这卷书时，需要吸入神所呼出的一切。我们这样作，就会蒙光照，但这不是最主要的。主要的乃是我们藉著吸入这卷书里神圣的气，就享受到基督，这神圣之气的具体化身。我们越接受说话之神的气，就越享受到基督。我们享受的这位基督，乃是神独一的申言者，是独一的话作了我们完成神所要之事的凭藉，是独一的美地作了神圣的目标。在这卷书里，基督乃是独一的申言者、独一的话、和独一的目标。
45All the words in Deuteronomy—the commandments, laws, ordinances, statutes, judgments, warnings, exhortations, blessings, and curses—are God’s breathing, and God’s breathing is altogether embodied in Christ. As we read this book, we need to inhale all that God has exhaled, all that He has breathed out. If we do this, we will be enlightened, but this is not the primary matter. What is primary is that by inhaling the divine breath in this book, we will enjoy Christ, the embodiment of the divine breath. The more we receive the breath of the speaking God, the more we will enjoy Christ. We will enjoy Christ as the unique Prophet of God, as the unique word to be our means to accomplish what God requires, and as the unique good land as the divine goal. In this book, Christ is the unique Prophet, the unique word, and the unique goal