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申命记生命读经 · 第4篇

往事的追叙（二）

A Review of the Past (2)
1读经：申命记四章一至四十节。整本圣经，从创世记到启示录，就是作三件事：显明神、暴露人、并揭示基督。在我们进一步来看往事的追叙以前，我要再说一点关于圣经的这三个功能。
1Scripture Reading: Deut. 4:1-40 From Genesis to Revelation, the entire Bible does three things: it manifests God, exposes man, and unveils Christ. Before considering further the matter of a review of the past, I would like to give an additional word on these three functions of the Bible
2首先，圣经给我们看见，我们所有的是何等一位神。圣经显明神是慈爱、公义、并信实的神。再者，我们在圣经里看见神是赐福的神。神的心是慈爱的，祂的手是公义的，祂的口是信实的，祂的眼主要是为
2First, the Bible shows us what kind of God we have. In the Bible God is manifested as the loving, righteous, and faithful God. Further, in the Bible we see that God is a God who blesses. God'she art is loving, His hand is righteous, His mouth is faithful, and His eyes are mainly for blessing. This is our God
3著赐福。这就是我们的神。
3
4第二，圣经暴露人。惟有圣经这本书给我们看见人真实的光景。当我们来到圣经面前，就看见自己。圣经暴露我们，给我们看见自己一无所是，一无所有，也一无所能。换句话说，我们乃是零。实际上，这就是神所要的，因为祂不要我们在自己里面是甚么。这就是保罗告诉我们，他已经与基督同钉十字架（加二20）的原因。在神的经纶，神的计画，神的神圣安排里，祂要我们钉十字架。这就是说，祂要我们归于无有，归于零。第三，圣经揭示基督。基督是隐藏、奥秘且抽象的；没有人能认识祂。但圣经将祂向我们揭示出来了。
4Second, the Bible exposes man. The Bible is the only book which shows us man's real condition. When we come to the Bible, we see ourselves. The Bible exposes us and shows us that we are nothing, that we have nothing, and that we can do nothing. In other words, we are a zero. Actually, this is what God wants, for He does not want us to be anything in ourselves. This is the reason Paul tells us that he has been crucified with Christ (Gal. 2:20). In His economy, in His plan and divine arrangement, God wants us to be crucified. This means that He wants us to be nullified, to become a zero. Third, the Bible unveils Christ. Christ is hidden, mysterious, and abstract; no one can know Him. But the Bible unveils Him to us
5我们已经指出，整本圣经都含示在申命记里。我们也可以说，申命记是圣经的浓缩。整体来说，圣经显明神、暴露人并揭示基督；申命记是圣经的浓缩，也显明神、暴露人、并揭示基督。现在我们继续进一步来看一些有关往事追叙的事。
5We have pointed out that the entire Bible is implied in the book of Deuteronomy. We may also say that Deuteronomy is an extract of the Bible. The Bible as a whole manifests God, exposes man, and unveils Christ, and the book of Deuteronomy, as an extract of the Bible, also manifests God, exposes man, and unveils Christ. Let us now go on to consider some further matters related to a review of the past
捌 从加低斯巴尼亚
VIII. THE WANDERING FROM KADESH-BARNEA
到过撒烈溪的飘流
TO THE CROSSING OVER OF THE BROOK ZERED
一三十八 年的飘流
A. The Wandering of Thirty-eight Years
6申命记二章一至二十三节说到从加低斯巴尼亚到过撒烈溪的飘流。十四节上半说，『自从我们离开加低斯巴尼亚，到过了撒烈溪的时候，共有三十八年。』虽然加低斯巴尼亚是美地的入口，但神吩咐以色列人离开那地方，在旷野飘流三十八年。
6Deuteronomy 2:1-23 speaks of the wandering from Kadesh-barnea to the crossing over of the brook Zered. Verse 14a says, "The time that we spent in going from Kadesh-barnea until we crossed over the brook Zered was thirty-eight years." Although Kadesh-barnea was the entry into the good land, God commanded the children of Israel to leave that place and to wander in the wilderness for thirty-eight years.
二 除灭人的肉体和不信，并显明神的怜悯和祝福
B. To Consume Man's Flesh and Unbelief and to Manifest God's Mercy and Blessing
7这三十八年的飘流，目的乃是除灭人的肉体和不信，并显明神的怜悯和祝福。（申二7。）我们在自己里面一无所是，只是肉体和不信，这使我们离开神。我们的肉体和不信需要除灭。说这事很容易，但经历这事却要花许多年日。就以色列人来说，他们花了三十八年。一面，这些年是浪费了；但另一面，这些年在除灭他们的肉体和不信上很有用。这些年显明了神的怜悯和祝福。在旷野飘流的三十八年中，神对祂的百姓多方运用祂的怜悯。虽然他们不信，但神将祂的爱延伸到他们身上。神如何作这事？祂作这事，乃是藉著向他们显示怜悯，并藉著赐给他们祝福。在飘流的年日中，虽然祂的百姓属肉体并满了不信，但神在他们身上有怜悯，也赐给他们祝福。因为我们离神太远了，因为我们的光景太可怜了，所以神的恩典无法达至我们，除非祂先向我们施怜悯。神的怜悯比祂的恩典延伸得更远。我们可以说，怜悯是搆得更远之神的恩典。换句话说，当神的恩典延伸远至我们所在之处，恩典就成了怜悯。祂的怜悯既已临到我们，我们现在既在祂的怜悯之下，神就能赐给我们祝福。我们若看见自己的光景是何等可怜，我们离神何等远，我们就会有这样的祷告：『主阿，我们需要你的怜悯，因为我们的光景离你的恩典太远。主，谢谢你，你的怜悯能临至我们所在之处。』我们现今既在神的怜悯之下，我们也该为著神的祝福祷告说，『主阿，我们不信靠我们所能作的。我们也不信靠自己的劳苦。主，我们所信靠的，是你的祝福。』
7The purpose of these years of wandering was to consume man's flesh and unbelief and to manifest God's mercy and blessing (v. 7). In ourselves we are nothing but flesh and unbelief, which causes us to depart from God. Our flesh and unbelief need to be consumed. It is easy to speak about this, but it takes many years to experience it. For the children of Israel, this took thirty-eight years. On the one hand, these were wasted years; on the other hand, these years were useful in consuming their flesh and unbelief. In these years God's mercy and blessing were manifested. During the thirty-eight years of wandering in the wilderness, God was very exercised concerning His people. Even though they were unbelieving, He extended His love to them. How did God do this? He did it by showing mercy to them and by blessing them. In the years of wandering, God had mercy on His people and blessed them, even though they were fleshly and full of unbelief. Because we are so far away from God and because our situation is so poor, God's grace cannot reach us unless He first has mercy upon us. God's mercy extends farther than His grace. We may say that mercy is God's grace reaching farther than grace itself can reach. In other words, when God's grace extends so far that it reaches us where we are, it becomes mercy. Since His mercy has reached us and since we are now under His mercy, God can bless us. If we realize how pitiful our situation is and how great is the distance between us and God, we will pray like this: "Lord, we need Your mercy because our situation is far away from Your grace. Thank You, Lord, that Your mercy can reach us where we are." As those who are now under God's mercy, we should also pray for God's blessing, saying, "Lord, we do not trust in what we can do. Neither do we trust in our labor. Our trust, Lord, is in Your blessing
三 除灭一切不信的人
C. To Consume All the Unbelieving Ones
8这三十八年的飘流，除灭了一切不信的人。就著这事说，神很有耐性。祂不是一次就把不信的人除灭，乃是用了三十八年来除灭他们。
8During the thirty - eight years of wandering, all the unbelieving ones were consumed. Concerning this, God was patient. Instead of consuming the unbelieving ones all at once, He took thirty-eight years to consume them.
四 产生新的一代，为要完成神的定旨
D. To Produce a New Generation for the Fulfilling of God's Purpose
9最后，神用这三十八年来产生新的一代，为要完成神的定旨。一面，摩西可能很高兴看到这新的一代；另一面，他可能因著失去了头一代而难过。神藉著除灭老旧的一代来作换代的工作，这是严肃的事。
9Finally, these thirty-eight years were used by God to produce a new generation for the fulfilling of God's purpose. On the one hand, Moses might have been happy with this new generation; on the other hand, he might have been saddened by the loss of the first generation. God had changed the generation by the way of consuming the old generation. This is a serious matter
10因著摩西亲眼看见头一代的除灭，所以当他说出二章所记载的话时，他可能有很深的叹息。除了迦勒和约书亚以外，所有作父亲的都死了，只有儿子存留。玖击败西宏王和噩王，
10Because Moses had witnessed the consuming of the first generation, he might have sighed deeply as he spoke the words recorded in chapter two. With the exception of Caleb and Joshua, all the fathers had died, and only the sons remained. IX. THE DEFEATING OF KING SIHON AND KING OG
并得了他们
AND THE TAKING POSSESSION
在约但河东之地
OF THEIR LANDS EAST OF THE JORDAN
11在二章二十四节至三章二十二节，摩西说到击败西宏王和噩王，并得了他们在约但河东之地。西宏是希实本王，噩是巴珊王。以色列人击败这二王并得了他们的地，这不是一件小事。这对摩西必定是件喜乐的事。
11In 2:24—3:22 Moses spoke about the defeating of King Sihon and King Og and the taking possession of their lands east of the Jordan. Sihon was the king of Heshbon, and Og was the king of Bashan. It was not a small matter for the children of Israel to defeat these kings and to take possession of their lands. This must have been a joy to Moses
一 击败防卫迦南地的两个守门者
A. The Defeating of the Two Gate Guards of the Land of Canaan
12击败西宏王和噩王，就是击败防卫迦南地的两个守门者。
12To defeat King Sihon and King Og was to defeat the two gate guards of the land of Canaan
二 开始占有美地
B. The Beginning of Taking Possession of the Good Land
13以色列人击败了西宏和噩之后，就得了他们在约但河东的地。摩西说，『那时我们从约但河东两个亚摩利王的手中，将亚嫩谷直到黑门山之地都夺过来。』（申三8。）这是占有美地的开始。
13After the children of Israel defeated Sihon and Og, they took possession of their lands, which were east of the Jordan. Moses said, "At that time we took the land from the hand of the two kings of the Amorites who were across the Jordan, from the valley of the Arnon to Mount Hermon" (3:8). This was the beginning of the taking possession of the good land
三 所取得的地给了流便和迦得支派，以及玛拿西半个支派
C. The Land Taken Being Given to the Tribes of Reuben and Gad and the Half-tribe of Manasseh
14从西宏和噩所取得的地给了流便和迦得支派，以及玛拿西半个支派，作为享受神应许之地的初熟果子。（申三12～20。）
14The land taken from Sihon and Og was given to the tribes of Reuben and Gad and the half - tribe of Manasseh as the firstfruit of the enjoyment of the God- promised good land (3:12-20).
四 作为得胜并得著其余神应许之美地的保证
D. As a Security to the Victory and Possession of the Remainder of the God-promised Good Land
15摩西在三章二十一和二十二节说，『那时我吩咐约书亚说，你已亲眼看见耶和华你神向这二王所行的，耶和华也必向你所要去的各国照样行。你不要怕他们，因那为你争战的，是耶和华你的神。』这话指明击败西宏和噩并得了他们的地，乃是作为得胜并得著其余神应许之美地的保证。
15In 3:21 and 22 Moses said, "I commanded Joshua at that time, saying, Yours are the eyes that have seen all that Jehovah your God has done to these two kings; so will Jehovah your God do to all the kingdoms into which you are about to cross over. Do not fear them, for it is Jehovah your God who is fighting for you." This word indicates that the defeating of Sihon and Og and the taking possession of their lands were a security to the victory and possession of the remainder of the God-promised good land
拾 摩西在进入神
X. MOSES BEING REFUSED IN THE MATTER
16所应许之美地的事上被拒绝，约书亚被指派
16OF ENTERING INTO THE GOD-PROMISED GOOD LAND, AND JOSHUA BEING ASSIGNED TO BRING THE PEOPLE
带领百姓去得那地为业
TO POSSESS THE LAND AS THEIR INHERITANCE
17在三章二十三至二十九节，我们看见摩西在进入神所应许之美地的事上被拒绝，约书亚被指派带领百姓去得那地为业。
17In 3:23-29 we see that Moses was refused in the matter of entering into the God-promised good land and that Joshua was assigned to bring the people to possess the land as their inheritance
一 显示神公义的行政管理
A. Showing God's Righteous Governmental Administration
18摩西在这事上被神拒绝，这显示20神公义的行政管理。在民数记二十章，摩四犯了严重的错误，这错误是神无法容忍的，因为这摸到神的行政。神的行政管理是公义的，虽然祂爱摩西，但祂无法为此不施行祂的行政。摩西四十年之久忠信的事奉神，但因著他的错误牵涉到神的行政管理，他就失去了进入美地的权利。
18Moses being refused by God in this matter showed God's righteous governmental administration. In Numbers Moses had made a serious mistake, a mistake which God could not tolerate because it touched His administration. God's governmental administration is righteous, and even though He loved Moses, He could not for this reason fail to exercise His administration. Moses served God faithfully for forty years, but because his mistake involved God's governmental administration, he lost the right to enter into the good land.
二 使以色列人更加畏惧神公义的对付
B. Causing the Children of Israel to Have More Fear of God's Righteous Dealing
19神这样对付摩西，不让他进入美地，使以色列人更加畏惧神公义的对付。神当然是慈爱的神，但祂的爱是成全人的爱，不是宠坏人的爱。神这样的对付摩西，有助于使以色列人得著成全。他们该从这事学到，这位公义的神在祂行政的对付上是何等可畏。摩西所受的惩罚，对以色列人乃是成全。
19The way God dealt with Moses in not allowing him to enter into the good land caused the children of Israel to have more fear of God's righteous dealing. To be sure, God is a loving God, but His love is a perfecting love, not a spoiling love. God's dealing with Moses helped to perfect the children of Israel. They should have learned from this how fearful the righteous God is in His governmental dealings. The punishment Moses suffered was a perfecting to the children of Israel.
拾 壹摩西对以色列人
XI. MOSES' HEARTY ADVICE
诚恳的劝告
TO THE CHILDREN OF ISRAEL
20在申命记四章一至四十节，我们看见摩西对以色列人诚恳的劝告。摩西是个有经历且受到神惩罚的人，他有资格这样劝告以色列人。
20In Deuteronomy 4:1-40 we have Moses' hearty advice to the children of Israel. As one who was experienced and who had been disciplined by God, he was qualified to give this advice
一 像一位年老的慈父对他所爱的儿女
A. Like an Aged, Loving Father to His Beloved Children
21摩西经历到神对付之手的严厉，所以他在诚恳劝告的时候，就像一位年老的慈父对他所爱的儿女说话。
21Moses had experienced the seriousness of God's dealing hand. So in giving his hearty advice, he was like an aged, loving father speaking to his beloved children
二 嘱咐以色列人要谨守神的律例和典章，特别不可制造、敬拜偶像
B. Charging the Children of Israel to Keep God's Statutes and Judgments, Especially Not to Make Idols and Worship Them
22摩西嘱咐以色列人要谨守神的律例和典章，特别不可制造、敬拜偶像。申四1，16～19，23～25，39。）
22Moses charged the children of Israel to keep God's statutes and judgments, especially not to make idols and worship them (vv. 1, 16-19, 23-25, 39
23律例与典章是有分别的。旧约常常说到神的诫命（律法）、律例和典章。十诫乃是基本的律法。因著这些诫命并不完整，就由律例来补充。为这缘故，在出埃及二十章的诫命之后，就在出埃及二十一至二十三章记载了许多律例；这些律例乃是十条诫命的细节，是这些诫命的补充。然而，这些律例是不带判决的。一旦律例加上了判决，律例就成了典章。例如，十诫中的一条是关于守安息日。（出二十8～11。）补充这条诫命的律例有一些细节，说到在安息日所能作的。也许有一条律例说到旅行，另一条说到生火。(出三五3。）这些律例若没有加上判决，就不成为典章。然后圣经又告诉我们，那不守安息日的必被治死。(出三一14～。）这不是诫命或律例，乃是带著判决的典章。所以，诫命是基本的律法，律法的细节是律例，而律例带著判决就是典章。在申命记四章，摩西嘱咐百姓要谨守神的律例和典章。
23There is a difference between statutes and judgments. The Old Testament often speaks of God's commandments (laws), statutes, and ordinances. The Ten Commandments are the basic law. Because these commandments are not complete, they are supplemented by the statutes. For this reason, after the commandments in Exodus 20, there is in Exodus 21— 23 a record of many statutes, which are the details of the Ten Commandments and which are supplementary to these commandments. These statutes, however, are without judgments. Once a judgment is added to a statute, the statute becomes an ordinance. For instance, one of the Ten Commandments concerns the keeping of the Sabbath (Exo. 20:8-11). The statutes which supplement this commandment give some details as to what can be done on the Sabbath. One statute may speak of travel and another of cooking (Exo. 35:3). Such statutes do not become ordinances unless judgments are added to them. Later we are told that the one who does not keep the Sabbath should be put to death (Exo. 31:14-15). This is not a commandment or a statute 15 but an ordinance with a judgment. Therefore, the commandments are the basic law, the details of the law are the statutes, and the statutes with judgments are ordinances. In Deuteronomy 4 Moses charged the people to keep God's statutes and judgments.
24摩西特别嘱咐以色列人不可制造并敬拜偶像。神论到偶像敬拜的律法乃是一条诫命，这条诫命的细节乃是律例；加上了判决，就使律例成为典章。
24Moses especially charged the children of Israel not to make idols and worship them. God's law concerning idol worship is a commandment, the details of this commandment are statutes, and the addition of judgments causes the statutes to become ordinances
三 用神的审判警告他们
C. Warning Them with God's Judgment
25『我今日呼天唤地向你们作见证，你们必在过约但河得为业的地上，速速灭尽。你们不能在那地上长久，乃尽行灭绝。耶和华必使你们分散在万民中，在祂所领你们到的万国里，你们剩下的人必然稀少。』（申四26～27。）我们在这里看见，摩西用神的审判警告以色列人。四用神的怜悯和祝福向他们保证摩西不仅用神的审判警告百姓，也用神的怜悯和祝福向他们保证。（申四30～31，40。）
25"I call heaven and earth to witness against you today that surely you will soon perish from off the land into which you are crossing over the Jordan to possess it; you will not extend your days upon it, but you will be utterly destroyed. And Jehovah will scatter you among the peoples, and you will be left few in number among the nations to which Jehovah will drive you" (Deut. 4:26-27). Here we see that Moses warned the children of Israel with God's judgment. D. Assuring Them with God's Mercy and Blessing Moses not only warned the people with God's judgment but assured them with God's mercy and blessing (vv. 30-31, 40).
拾 贰摩西在约但河东
XII. MOSES SETTING APART
分出三座逃城
THREE CITIES OF REFUGE EAST OF JORDAN
26最后，在四章四十一至四十三节，摩西在约但河东分出三座逃城。摩西追叙了往事以后，就顾到那无心杀了邻舍的杀人者。
26Finally, in 4:41-43 Moses set apart three cities of refuge east of Jordan. After the foregoing review of the past, Moses took thought concerning the manslayer who slew his neighbor without intent
一 杀人者失去在美地生活的权利
A. The Manslayer Losing the Right to Live in the Good Land
27杀人者要失去在美地生活的权利。所以需要逃城给那些无心杀人的人。
27A manslayer could lose the right to live in the good land. Therefore, refuge cities were needed for those who slew others without intent
二 藉著逃城，杀人者仍然有路在那地上生活
B. By the Cities of Refuge the Manslayer Still Having a Way to Live in the Land
28『那时摩西在约但河东，向日出之地，分出三座城，使那素无仇恨，无心杀了人的，可以逃到这三城之中的一座城，就可以活著。』（申四41～42。）这指明藉著逃城，杀人者仍然可以在那地上生活。
28Then Moses set apart three cities across the Jordan toward the rising of the sun, that the manslayer might flee there, who slays his neighbor without intent and did not hate him formerly, and in fleeing to one of these cities might live" (vv. 41-42). This indicates that by fleeing to one of the cities of refuge, the manslayer still had a way to live in the land