读经：出二三20~33
Scripture Reading: Exo. 23:20-33
Scripture Reading: Exo. 23:20-33
壹
在出埃及三章二节里，“耶和华的使者”这名称，主要是指神的儿子基督，受神差遣（参约八42）拯救祂的百姓脱离他们受苦的处境（参士六12~22，十三3~22）：
The title the Angel of Jehovah in Exodus 3:2 refers mainly to Christ, the Son of God, as the One sent by God (cf. John 8:42) to save His people from their situation of suffering (cf. Judg. 6:12-22; 13:3-22):
The title the Angel of Jehovah in Exodus 3:2 refers mainly to Christ, the Son of God, as the One sent by God (cf. John 8:42) to save His people from their situation of suffering (cf. Judg. 6:12-22; 13:3-22):
一
根据出埃及三章二节和六节，耶和华的使者这位受差遣者，就是差遣者耶和华自己（参亚二6~11），而耶和华就是三一神（出三6、15）。
According to Exodus 3:2 and 6, the Angel of Jehovah, the sent One, was Jehovah Himself, the sending One (cf. Zech. 2:6-11), and Jehovah is the Triune God (Exo. 3:6, 15).
According to Exodus 3:2 and 6, the Angel of Jehovah, the sent One, was Jehovah Himself, the sending One (cf. Zech. 2:6-11), and Jehovah is the Triune God (Exo. 3:6, 15).
二
为了呼召并差遣摩西，差遣者神以受差遣者的身分向他显现─参约二十21，徒七30~31。
For the purpose of calling and sending Moses, God, the sending One, appeared to him as the sent One—cf. John 20:21; Acts 7:30-31.
For the purpose of calling and sending Moses, God, the sending One, appeared to him as the sent One—cf. John 20:21; Acts 7:30-31.
贰
“在以色列营前行走的神的使者，转到他们后边行走；云柱也从他们前边转到他们后边立住”─出十四19：
"The Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them"—Exo. 14:19:
"The Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them and stood behind them"—Exo. 14:19:
一
出埃及十四章十九节里神的使者就是那呼召摩西的耶和华使者；耶和华的使者乃是基督作为神所差遣者─三2、4。
The Angel of God in Exodus 14:19 is the Angel of Jehovah who called Moses; the Angel of Jehovah is Christ as God's sent One—3:2, 4.
The Angel of God in Exodus 14:19 is the Angel of Jehovah who called Moses; the Angel of Jehovah is Christ as God's sent One—3:2, 4.
二
神所差遣者在以色列营前行走，这指明基督乃是带领百姓的那一位。
The fact that God's sent One went before the camp of Israel indicates that Christ was the One who was leading the people.
The fact that God's sent One went before the camp of Israel indicates that Christ was the One who was leading the people.
三
当神的使者行动时，柱子也动，表明使者和柱子乃是一；基督与引导的灵是不能分开的─约十四17~20，十六13，林后三17，启五6。
When the Angel of God moved, the pillar moved also, showing that the Angel and the pillar were one; Christ and the leading Spirit cannot be separated— John 14:17-20; 16:13; 2 Cor. 3:17; Rev. 5:6.
When the Angel of God moved, the pillar moved also, showing that the Angel and the pillar were one; Christ and the leading Spirit cannot be separated— John 14:17-20; 16:13; 2 Cor. 3:17; Rev. 5:6.
叁
在士师记二章一节里，耶和华的使者就是神自己，在祂神圣的三一里作仆人服事祂的选民（参来一14）：
The Angel of Jehovah in Judges 2:1 is God Himself in His Divine Trinity serving His elect as a Servant (cf. Heb. 1:14):
The Angel of Jehovah in Judges 2:1 is God Himself in His Divine Trinity serving His elect as a Servant (cf. Heb. 1:14):
一
三一神的具体化身是基督，基督就是耶和华的使者，作为旧约里行动的耶和华，照顾以色列人。
The embodiment of the Triune God is Christ, and Christ is the Angel of Jehovah, who took care of Israel as Jehovah in action in the Old Testament.
The embodiment of the Triune God is Christ, and Christ is the Angel of Jehovah, who took care of Israel as Jehovah in action in the Old Testament.
二
基督是耶和华的使者，意思就是神在祂神圣的三一里指派并托付祂自己，采取行动照顾祂的子民。
For Christ to be the Angel of Jehovah means that God has appointed and commissioned Himself in His Divine Trinity to act in caring for His people.
For Christ to be the Angel of Jehovah means that God has appointed and commissioned Himself in His Divine Trinity to act in caring for His people.
三
因为以色列没有作正确的妻子，这位作以色列丈夫、元首和王的耶和华，就成了祂妻子的仆人：
Because Israel did not act as a proper wife, the very Jehovah who was the Husband, the Head, and the King of Israel became a Servant to His wife:
Because Israel did not act as a proper wife, the very Jehovah who was the Husband, the Head, and the King of Israel became a Servant to His wife:
１
祂来到妻子这里，不是作丈夫、元首或王，乃是作耶和华的使者，就是耶和华所差遣者─亚二9~11。
He came to her not as a Husband, Head, or King but as the Angel of Jehovah, who was sent by Jehovah—Zech. 2:9-11.
He came to her not as a Husband, Head, or King but as the Angel of Jehovah, who was sent by Jehovah—Zech. 2:9-11.
２
既然以色列没有将耶和华当作元首，祂就作仆人服事以色列；祂在士师记二章一至三节里对以色列的话不是责备或命令，乃是一个仆人的劝戒。
Since Israel did not regard Jehovah as the Head, He became a Servant to serve her; His word to Israel in Judges 2:1-3 was not a rebuke or a command but the admonition of a servant.
Since Israel did not regard Jehovah as the Head, He became a Servant to serve her; His word to Israel in Judges 2:1-3 was not a rebuke or a command but the admonition of a servant.
肆
在玛拉基三章一节，基督是立约的使者：
Christ is the Angel of the covenant in Malachi 3:1:
Christ is the Angel of the covenant in Malachi 3:1:
一
基督这立约的使者必忽然来到，要在以色列人身上执行祂借着死所立的约─太二六28。
Christ's coming suddenly as the Angel of the covenant will be to execute upon Israel the covenant that He enacted through His death—Matt. 26:28.
Christ's coming suddenly as the Angel of the covenant will be to execute upon Israel the covenant that He enacted through His death—Matt. 26:28.
二
基督第一次来临，是作使者、服事者（参来一14）而来，服事神以成立新约（可十45）。
In His first coming Christ came in the way of an Angel, a serving one (cf. Heb. 1:14), to serve God in forming the new testament (Mark 10:45).
In His first coming Christ came in the way of an Angel, a serving one (cf. Heb. 1:14), to serve God in forming the new testament (Mark 10:45).
三
当祂在被卖的那一夜设立祂的筵席时，祂立了新约（路二二20）；在这约里，神有义务赦免我们的罪，将祂自己分赐到我们里面作我们的生命、生命的律和一切，好作我们里面的内容，使我们能活祂（耶三一31~34，来八8~12）。
When He established His table on the night in which He was betrayed, He enacted the new covenant (Luke 22:20), in which God is obligated to forgive our sins and to dispense Himself into our being to be our life, our law of life, and our everything as our inward content that we may live Him (Jer. 31:31-34; Heb. 8:8-12).
When He established His table on the night in which He was betrayed, He enacted the new covenant (Luke 22:20), in which God is obligated to forgive our sins and to dispense Himself into our being to be our life, our law of life, and our everything as our inward content that we may live Him (Jer. 31:31-34; Heb. 8:8-12).
四
基督作为立约的使者，在复活中执行新约，作新约的保证，借着保证我们的罪已得赦免，并借着将立约之三一神的丰富分赐到我们里面，就使这约对我们成为实际─七22，耶三一31~34。
As the Angel of the covenant, Christ in resurrection executes the new covenant as its surety, making it real to us by assuring us that our sins have been forgiven and by dispensing the riches of the covenanted Triune God into us—7:22; Jer. 31:31-34.
As the Angel of the covenant, Christ in resurrection executes the new covenant as its surety, making it real to us by assuring us that our sins have been forgiven and by dispensing the riches of the covenanted Triune God into us—7:22; Jer. 31:31-34.
伍
在启示录里，基督在祂神圣行政的工作中，是另一位天使（使者）─七2，八3，十1、5、9，十八1：
In the book of Revelation Christ is another Angel in His work in the divine administration—7:2; 8:3; 10:1, 5, 9; 18:1:
In the book of Revelation Christ is another Angel in His work in the divine administration—7:2; 8:3; 10:1, 5, 9; 18:1:
一
在启示录里，祂被称为“另一位天使”，就是独一、特别的天使，因为祂是受神差遣，以完成神经纶的那一位。
In the book of Revelation He is called "another Angel," the unique, special Angel, because He is the One sent by God to carry out His economy.
In the book of Revelation He is called "another Angel," the unique, special Angel, because He is the One sent by God to carry out His economy.
二
基督作为另一位天使，照顾神的子民，包括以色列子孙和信徒：
As another Angel, Christ takes care of God's people, both the sons of Israel and the believers:
As another Angel, Christ takes care of God's people, both the sons of Israel and the believers:
１
在七章二至八节，祂看顾以色列人中蒙拣选的余民，并且被揭示为另一位天使；这与“以色列子孙各支派中受印的有十四万四千”这事有关─4节。
In 7:2-8 He takes care of the chosen remnant of Israel and is unveiled as another Angel in relation to "a hundred and forty-four thousand, sealed out of every tribe of the sons of Israel"—v. 4.
In 7:2-8 He takes care of the chosen remnant of Israel and is unveiled as another Angel in relation to "a hundred and forty-four thousand, sealed out of every tribe of the sons of Israel"—v. 4.
２
基督在作为另一位天使所作的工作中，看顾信徒，就是召会中蒙救赎的圣徒，保守他们经过一切的患难─9~17节。
In His work as another Angel, Christ takes care of the believers, the redeemed saints of the church, preserving them throughout all the tribulations—vv. 9-17.
In His work as another Angel, Christ takes care of the believers, the redeemed saints of the church, preserving them throughout all the tribulations—vv. 9-17.
３
基督作为神的天使，管制全宇宙，指引别的天使完成神对地的审判─2~3节。
Christ as God's Angel controls the whole universe, directing the other angels to carry out God's judgment upon the earth—vv. 2-3.
Christ as God's Angel controls the whole universe, directing the other angels to carry out God's judgment upon the earth—vv. 2-3.
三
在八章三至五节，基督是另一位天使，借着作大祭司，带着祂圣徒的祷告向神供职，执行神在地上的行政：
In 8:3-5 Christ as another Angel executes God's administration over the earth by ministering to God as the High Priest with the prayers of His saints:
In 8:3-5 Christ as another Angel executes God's administration over the earth by ministering to God as the High Priest with the prayers of His saints:
１
香坛（金坛）乃是神行政的执行中心。
The incense altar (the golden altar) is the executing center of God's administration.
The incense altar (the golden altar) is the executing center of God's administration.
２
金香炉象征众圣徒的祷告（五8），香象征基督连同祂所有的一切功绩，加到众圣徒的祷告上。
The golden censer signifies the prayers of the saints (5:8), and the incense signifies Christ with all His merit to be added to the saints' prayers.
The golden censer signifies the prayers of the saints (5:8), and the incense signifies Christ with all His merit to be added to the saints' prayers.
３
当众圣徒的祷告同着基督的香上升到神那里，神就执行祂的行政─八5：
When the prayers of the saints ascend to God with the incense of Christ, God carries out His administration—8:5:
When the prayers of the saints ascend to God with the incense of Christ, God carries out His administration—8:5:
ａ
神的行政需要圣徒的祷告，那是他们对基督天上职事的回应；我们祷告时，祂就执行行政；祂执行行政时，我们就祷告。
God's administration needs the saints' prayers, which are their response to Christ's heavenly ministry; as we pray, He administrates, and as He administrates, we pray.
God's administration needs the saints' prayers, which are their response to Christ's heavenly ministry; as we pray, He administrates, and as He administrates, we pray.
ｂ
基督先把我们的祷告献给神，然后倾倒出神的答应；将神对我们祷告的答应倾倒出来，等于神宇宙的行政。
Christ first offers our prayers to God and then pours out God's answers; the pouring out of God's answers to our prayers equals God's universal administration.
Christ first offers our prayers to God and then pours out God's answers; the pouring out of God's answers to our prayers equals God's universal administration.
四
在十章一至二节，基督作为另一位天使，来据有海与地：
In 10:1-2 Christ comes as another Angel to take possession of the sea and the land:
In 10:1-2 Christ comes as another Angel to take possession of the sea and the land:
１
祂一脚踏海，一脚踏地，表征祂是来据有全地─2节下。
His having one foot on the sea and the other on the land signifies that He is coming to take possession of the whole earth—v. 2b.
His having one foot on the sea and the other on the land signifies that He is coming to take possession of the whole earth—v. 2b.
２
虽然地与海被神的仇敌所霸占，但有一天基督就不再容忍这个霸占，祂要来取回祂合法的产业─诗二8，二四1。
Although the earth and the sea have been usurped by God's enemy, one day Christ will no longer tolerate this usurpation, and He will come to claim His rightful inheritance—Psa. 2:8; 24:1.
Although the earth and the sea have been usurped by God's enemy, one day Christ will no longer tolerate this usurpation, and He will come to claim His rightful inheritance—Psa. 2:8; 24:1.
五
基督在作为另一位天使所作的工作中，要来宣告神对大巴比伦的审判，并在荣耀里显现，使全地成为神的国─启十八1~2，十一15。
In His work as another Angel, Christ will come to declare God's judgment over Babylon the Great and to appear in glory to make the whole earth the kingdom of God—Rev. 18:1-2; 11:15.
In His work as another Angel, Christ will come to declare God's judgment over Babylon the Great and to appear in glory to make the whole earth the kingdom of God—Rev. 18:1-2; 11:15.
陆
“我差遣使者在你前面，在路上保护你，领你到我所预备的地方去”─出二三20，参21~33节：
"I am now sending an Angel before you to keep you in the way and to bring you into the place which I have prepared"—Exo. 23:20, cf. vv. 21-33:
"I am now sending an Angel before you to keep you in the way and to bring you into the place which I have prepared"—Exo. 23:20, cf. vv. 21-33:
一
律法的颁布结束于论到使者和美地的一段话，指明颁布律法的目的是叫那些领受律法的人进入美地─20~33节。
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—vv. 20-33.
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—vv. 20-33.
二
耶和华的使者预表基督是奉神差遣，在路上保守祂的子民，并领他们进入美地的那一位；美地预表包罗万有的基督，是分给神子民的分─申八7，西一12。
The Angel of Jehovah typifies Christ as the One sent by God to keep His people in the way and to bring them into the good land, and the good land typifies Christ in His all-inclusiveness as the allotted portion of God's people—Deut. 8:7; Col. 1:12.
The Angel of Jehovah typifies Christ as the One sent by God to keep His people in the way and to bring them into the good land, and the good land typifies Christ in His all-inclusiveness as the allotted portion of God's people—Deut. 8:7; Col. 1:12.
三
因此，基督作奉差遣者，将神的子民领进祂自己这美地里；神定旨的目标，是要将祂的子民带进对基督这包罗万有之地完满的享受里。
Thus, Christ as the sent One brings God's people into Himself as the good land; the goal in God's purpose is to bring His people into the full enjoyment of Christ as the all-inclusive land.
Thus, Christ as the sent One brings God's people into Himself as the good land; the goal in God's purpose is to bring His people into the full enjoyment of Christ as the all-inclusive land.
四
论到耶和华的使者，出埃及二十三章二十一节说，“我的名在祂里面”；耶和华的名与祂的人位是一，指明耶和华的使者就是耶和华自己。
Regarding the Angel of Jehovah, Exodus 23:21 says, "My name is in Him"; the name of Jehovah is identical to His person, indicating that the Angel of Jehovah is Jehovah Himself.
Regarding the Angel of Jehovah, Exodus 23:21 says, "My name is in Him"; the name of Jehovah is identical to His person, indicating that the Angel of Jehovah is Jehovah Himself.
五
奉神差遣的基督在我们里面为神说话；我们若要据有祂，就必须学习顺从祂的话；使者的话就是耶和华所说的，这有力地证明使者与耶和华乃是一─21~22节。
Christ, the sent One of God, speaks for God within us; if we would take possession of Him, we must learn to obey His voice; that the Angel's voice was Jehovah's speaking proves strongly that the Angel and Jehovah are one—vv. 21-22.
Christ, the sent One of God, speaks for God within us; if we would take possession of Him, we must learn to obey His voice; that the Angel's voice was Jehovah's speaking proves strongly that the Angel and Jehovah are one—vv. 21-22.
六
占据美地的各个异族，表征我们天然生命不同的方面─23节：
The various pagan tribes that occupied the land signify the different aspects of our natural life—v. 23:
The various pagan tribes that occupied the land signify the different aspects of our natural life—v. 23:
１
异族的神（偶像─24节）及其背后的鬼魔（参林前十20），代表邪恶的属灵势力（弗六12）。
The gods (idols) of the pagan tribes (v. 24), with the demons behind them (cf. 1 Cor. 10:20), represent the spiritual forces of evil (Eph. 6:12).
The gods (idols) of the pagan tribes (v. 24), with the demons behind them (cf. 1 Cor. 10:20), represent the spiritual forces of evil (Eph. 6:12).
２
在我们天然生命的背后乃是邪恶的势力（参太十六23），利用、操纵、并指使我们天然生命的各方面，阻挠我们据有包罗万有的基督并享受祂的丰富。
Behind our natural life are the forces of evil (cf. Matt. 16:23), who utilize, manipulate, and direct the aspects of our natural life to frustrate us from taking possession of the all-inclusive Christ and enjoying His riches.
Behind our natural life are the forces of evil (cf. Matt. 16:23), who utilize, manipulate, and direct the aspects of our natural life to frustrate us from taking possession of the all-inclusive Christ and enjoying His riches.
３
历史显示，美地上的异族是以色列人犯罪得罪神的根源（参出二三33）；这指明我们天然的生命是我们罪的根源。
History shows that the pagan tribes in the land were the source of Israel's sin against God (cf. Exo. 23:33); this indicates that our natural life is the source of our sins.
History shows that the pagan tribes in the land were the source of Israel's sin against God (cf. Exo. 23:33); this indicates that our natural life is the source of our sins.
４
在神眼中，凡按着天然生命生活的人，无论行善或作恶，都是不断犯罪；因着天然生命阻挠我们据有基督并享受基督，所以我们必须恨恶它（路十四26），并且当我们在基督里长大时，必须乐意将天然生命撵出去。
In the sight of God, those who live according to the natural life are sinning continually, whether they do good or evil; because the natural life frustrates us from possessing Christ and enjoying Him, we must hate it (Luke 14:26) and, as we grow in Christ, be willing to drive it out.
In the sight of God, those who live according to the natural life are sinning continually, whether they do good or evil; because the natural life frustrates us from possessing Christ and enjoying Him, we must hate it (Luke 14:26) and, as we grow in Christ, be willing to drive it out.
七
出埃及二十三章二十五至二十六节的福，表征在属灵方面，神要赐给我们粮（神的话─太四4）以喂养我们，赐给我们水（那灵─约七37~39）以满足我们，使我们长大且繁衍加多，并除去我们的疾病，使我们不至未成熟而死（参林前十一30，约壹五16），乃要在神圣的生命里长大以至于成熟，完全长成（弗四13，西一28），好得着包罗万有的基督作我们的产业，给我们享受（腓三8）。
The blessings in Exodus 23:25-26 signify spiritually that God will give us bread (the Word—Matt. 4:4) to nourish us and water (the Spirit— John 7:37-39) to satisfy us, will cause us to grow and be fruitful, and will take away our sicknesses that we would not suffer a premature death (cf. 1 Cor. 11:30; 1 John 5:16) but would grow in the divine life to maturity, to full age (Eph. 4:13; Col. 1:28), in order to gain the all-inclusive Christ as our possession for our enjoyment (Phil. 3:8).
The blessings in Exodus 23:25-26 signify spiritually that God will give us bread (the Word—Matt. 4:4) to nourish us and water (the Spirit— John 7:37-39) to satisfy us, will cause us to grow and be fruitful, and will take away our sicknesses that we would not suffer a premature death (cf. 1 Cor. 11:30; 1 John 5:16) but would grow in the divine life to maturity, to full age (Eph. 4:13; Col. 1:28), in order to gain the all-inclusive Christ as our possession for our enjoyment (Phil. 3:8).
八
神不是一次就将我们天然的生命（由异族所表征）全部剪除，因为这样作会使我们里面成为真空，有被鬼魔（由田野的兽所表征）占据的危险─出二三29，参太十二43~45：
God will not cut off our natural life, signified by the pagan tribes, all at once, because this would leave us inwardly vacant and in danger of being taken over by demons, signified by the animals of the field—Exo. 23:29; cf. Matt. 12:43-45:
God will not cut off our natural life, signified by the pagan tribes, all at once, because this would leave us inwardly vacant and in danger of being taken over by demons, signified by the animals of the field—Exo. 23:29; cf. Matt. 12:43-45:
１
神乃是按照我们在神圣生命里长大的程度，渐渐地，一点一点地剪除我们的天然生命─出二三30，参西二19。
God cuts off our natural life gradually, little by little, according to the degree of our growth in the divine life—Exo. 23:30; cf. Col. 2:19.
God cuts off our natural life gradually, little by little, according to the degree of our growth in the divine life—Exo. 23:30; cf. Col. 2:19.
２
基督越在我们里面扩增，祂就越顶替我们天然的生命。
The more Christ increases in us, the more He will replace our natural life.
The more Christ increases in us, the more He will replace our natural life.
九
“我要定你的境界，从红海直到非利士海，又从旷野直到大河；我要将那地的居民交在你手中，你要将他们从你面前撵出去”─出二三31：
"I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the inhabitants of the land into your hand, and you shall drive them out from before you"—Exo. 23:31:
"I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the inhabitants of the land into your hand, and you shall drive them out from before you"—Exo. 23:31:
１
三十一节的海与河表征死亡的水，旷野表征贫瘠。
The seas and the river in verse 31 signify the waters of death, and the wilderness signifies barrenness.
The seas and the river in verse 31 signify the waters of death, and the wilderness signifies barrenness.
２
应许之地是满了生命和多产果实的高地（申八7~8），被水和旷野环绕，这指明在基督这美地的实际之外，什么都没有，只有死亡和贫瘠。
That the promised land, an elevated land full of life and the abundance of fruit (Deut. 8:7-8), was surrounded by water and wilderness indicates that outside of Christ, the reality of the good land, there is nothing but death and barren- ness.
That the promised land, an elevated land full of life and the abundance of fruit (Deut. 8:7-8), was surrounded by water and wilderness indicates that outside of Christ, the reality of the good land, there is nothing but death and barren- ness.
３
与异族立约，表征与我们天然的生命妥协，容忍我们天然的生命─出二三32。
Making a covenant with the pagan tribes signifies compromising with, tolerating, our natural life—Exo. 23:32.
Making a covenant with the pagan tribes signifies compromising with, tolerating, our natural life—Exo. 23:32.
４
神应许要撵走异族，但神的百姓必须与祂合作，主动地灭绝他们；基督越在我们里面扩增，我们就越能与神合作，把天然的生命撵出─29~33节，参罗八13，加五24，西三5，腓二12~13，撒上十五9、15、23与注。
God promised to drive out the pagan tribes, but God's people had to cooperate with Him by taking the initiative in destroying them; the more Christ increases in us, the more we will be able to cooperate with God in driving out the natural life—vv. 29-33; cf. Rom. 8:13; Gal. 5:24; Col. 3:5; Phil. 2:12-13; 1 Sam. 15:9, 15, 23 and footnotes.
God promised to drive out the pagan tribes, but God's people had to cooperate with Him by taking the initiative in destroying them; the more Christ increases in us, the more we will be able to cooperate with God in driving out the natural life—vv. 29-33; cf. Rom. 8:13; Gal. 5:24; Col. 3:5; Phil. 2:12-13; 1 Sam. 15:9, 15, 23 and footnotes.