This week, we shall begin the study of Exodus, the second book of the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day:
Introduction to Exodus
The second book of Moses is called, “These are the names of” in the Hebrew Bible which are the opening words of the book. In the Septuagint, the Greek version of the Bible, it is called, “Exodus” which means departure (ek means out of, hodos means road).
It gives an account of the first stage in the fulfillment of the promises given to Abraham, with reference to the multiplication of his descendants into a numerous people, their deliverance from Egypt, and the adoption at Sinai as the people of God. According to commentators, it embraces a period of 360 years, extending from the death of Joseph, with which the book of Genesis ends, hence its unity with the first book of Moses, to the building of the tabernacle at the commencement of the second year after the departure from Egypt.
The main theme of Exodus is redemption — the deliverance of the Israelites from the bondage of Egypt which symbolizes God’s redemption of mankind. Moses, as its leader, is considered a type of Christ.
(At this point, I would like to reiterate that what is being provided here are suggested questions only to help the readers read the Scripture more reflectively. In no way, should the questions take over your own thought process, nor are they meant to be all answered as an exercise. I pray and know that the Holy Spirit, Himself, will lead you into His truth.)
(1) As we begin the study of Exodus, let’s take a look at how the last book, Genesis, ends in 50:26. What kind of a picture does this last verse depict?
(2) If you had no prior knowledge of the history of the Israelites in Egypt, what might you expect its future to be with such an ending in Genesis?
(3) Does the description in 1:6-7 fit into your expectation? In what way is God fulfilling His promise to Abraham? (See Gen. 15 and Acts 7:17)
(4) In what way is this covenant or promise remains unfulfilled at this point?
(5) While the first verses of the opening chapter of Exodus portray a prosperous future, what has happened to spoil this picture?
(6) What lesson can you learn from such a change in fortune?
(7) If you were this new king of Egypt, what would you have done with the multiplying Israelites?
(8) If you were the leaders of the Israelites, how would you respond to this treatment by Pharaoh?
(9) As important and faithful Joseph was, he had faded into history, and now it is all about the people of God and the covenant that God has promised the patriarch. What lesson can you learn from this change of focus?
(10) What have you learned today and how may you apply it in your life?
今天我們開始研讀舊約出埃及記。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
出埃及記的引言
摩西五經之第二書卷在希伯來文聖經是以原文開始的幾個字為名的，即稱為「他們的名字是」。七十士(希臘文) 譯本即稱之為「Exodus」，中譯為「出埃及記」。這書記載神如何履行祂給予亞伯拉罕首部份的應許，使他的後裔繁多、引領他們出為奴之地的埃及、並在西乃山揀選他們作祂的子民。按一般的計算，這書卷所記的事涵蓋360年之久，由約瑟之死為始(緊接創世記的結束) ，以會幕的建造(即出埃及的第二年的開始) 為終。出埃及記的主題是「救贖」—即神把以色列人從埃及的綑鎖中釋放出來，藉此預表神為全人類預備的拯救。摩西作為帶領他們出埃及的領袖，亦為基督的預表。
(1) 在開始研讀出埃及記時，讓我們重溫創世記最後的一句話(50:26) 。這句終結的話語帶給我們什麼圖片？
(2) 如果你從未讀過出埃及記的話，創世記這結語會帶給你什麼期望？
(3) 請細讀出埃及記1:6-7。這段的記載與你剛才的期望吻合嗎？它又怎樣與神對亞伯拉罕的應許吻合呢？(可參創15和徒7:17)
(4) 神對亞伯拉罕的應許有那部份是尚未成全的？
(5) 雖然出埃及記開始的記述是如此的充滿希望，是什麼原因引至以色列人前景慘變？
(6) 你可以從這歷史性的改變領略什麼功課？
(7) 如果你是這位不認識約瑟的王，你會如何處理以色列人這問題？
(8) 如果你是以色列人的領袖，你會怎樣對王的轄制作出回應？
(9) 約瑟雖然忠心，是為神所重用的僕人，但他在此時似乎已成為歷史陳跡。神的子民和神對列祖的應許成為這書卷的重心。你可以從這個重心的轉變學個什麼功課？
(10) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
“Now Joseph and all his brothers and all that generation died, but the Israelites were exceedingly fruitful; they multiplied greatly, increased in numbers and became so numerous that the land was filled with them.” (Exod. 1:6-7)
The character of Joseph dominated the latter part of the first book of the Bible, Genesis. He was the godly one among the sons of Jacob whose trust and submission to the Lord had led to the delivery of not only the whole family of Jacob, but as it turns out, the entire race of Israel.
As important as Joseph was, he quickly faded into history in the second book of the Bible. Apart from being mentioned at the beginning of Exodus, signifying the continuity and unity of the two books, he was only mentioned again (or more accurately, his bones were mentioned) in chapter 13 as Moses carried them away from Egypt.
Now, the major focus of this second book and the rest of the history of the people of Israel is how God honored His promises to their forefathers, by delivering them from the hands of Pharaoh and leading them ultimately to the Promised Land, and in the process made them His people and Himself as their God.
Of course, the story of Exodus has greater cosmic significance in that it foreshadows the salvation of God for all mankind through the ultimate Lamb of God, Jesus Christ.
But Joseph had served his generation, finished his race and completed his task. He died and his bones were buried, resting beneath the soil of Egypt, waiting for the day that God would honor His promise to bring his bones back to the Promised Land.
I believe this should be the picture of all of God’s servants. God and His plan of salvation should always be the dominating focus of history, including our personal history. We are to serve our generation, finish our race well and complete our assigned task, and then we should fade away from the scene, resting in His promise of His coming again to raise us from the dead to our heavenly home.
Therefore, all thoughts such as dying on the pulpit or wanting to leave a legacy to be remembered reveal our vain glory, not knowing how insignificant we are, and our desire to usurp the glory and honor that belong only to the Triune God. The Apostle James rightly reminds us that, “You are a mist that appears for a little while and then vanishes.’ (Jas. 4:14)
「約瑟和他的弟兄，並那一代的人，都死了。以色列人生養眾多，並且繁茂，極其強盛，滿了那地。」(出1:6-7)
約瑟是創世記末段記述中的主角。他是雅各眾子中最忠心、最敬畏神的。因著他對神的信靠和順服，帶來了不單是雅各全家的拯救，更是以色列民族得以存留。
雖然他是如此的重要的人物，但到了出埃及記，除了在書卷的開始一段被提到，作為出埃及記與創世記的連接管道，他只在第十三章再略被提及。說真你，不是他被提及，乃是他的骸骨！
現在，這摩西五經的第二卷書的中心，和以色列民族的歷史記敘，都是有關神怎樣成就祂對列祖所立的約，將他們從法老的手中拯救出來，領他們到應許地，並在這過程中，使他們成為自己的子民，祂也作他們的神。
當然，出埃及記更負有更重要舉世的意義，就是預表神藉那真正逾越節的羔羊—耶穌基督，帶來全人類的救恩。
不過，約瑟確已服侍了他的世代、走完他的路程、完成了他的使命。他就安然的去世，他的骸骨也埋在埃及的泥土之中，靜候著神所應許的那一天，把他的骸骨帶回應許之地。
我相信這也應是每一個屬神的人的寫照。神和祂的救恩大計總應是歷史的焦點，包括我們個人的歷史在內。我們都是要服侍我們的世代、走完我們人生的路程、完成神給予我們各人的使命、然後從我們人生的舞台上退下，靜候祂應許的再來。到那日，我們便從死裡復活，進入我們永遠天上的家鄉。
因此，任何怎樣壯烈的死、或要為後世留下值得人記念的遺產，都是妄念，是愚昧的，不自知自己的渺小，也是在奪取單屬於神的尊貴與榮耀。使徒雅各就這樣的提醒我們：「你們的生命是甚麼呢？你們原來是一片雲霧，出現少時就不見了。」(雅4:14)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) The subjection to slavery is one thing; genocide is quite a different thing. While the later sufferings of the Jews in the hands of foreign powers were deemed by the prophets as God’s punishment for their sins, what then was the reason here for their plight?
(2) Why did Pharaoh target the babies? What view then did he hold concerning babies? Why then would Pharaoh allow the girls to live?
(3) While with over ½ million Jewish male, it is a puzzle why only two mid-wives are mentioned. Many commentators see them as the heads of their profession. The Bible says that these midwives feared God
Ø How would you define “fear” in this context?
Ø How unusual is the character of these two women? Would you have done the same?
Ø How special was the reward they received for their fear of God?
(4) What did Pharaoh finally decide to do in v. 22?
Ø What did such an edict do to the Jewish populace in Egypt?
Ø What did such an edict do to the relationship between the average Jews and Egyptians?
Ø Would it make his crime any less horrific, if it was directed to girls instead?
(5) Throughout history, genocide for one reason or another has been carried out. Can you recall some recent ones and under what pretense were they carried out?
(6) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 奴隸制度固然是不人道的，但種族清洗就更是可惡。舊約聖經的先知們屢次指出以色列人遭難是神給他們的審判。他們在此所遭受的苦難是出於何故呢？
(2) 為何法老要從嬰孩入手？他怎樣看待剛生下來的嬰孩？為何卻容讓女嬰存活？
(3) 聖經為何單提到這兩個收生婦人的名字呢？有部份的解經家認為她們是這行業的代表人。聖經提到這兩位「收生婆敬畏神」。從二人所作，你可以：
a. 給「敬畏神」下一定義嗎？
b. 她們所行的寶貴之處何在？你會像她們這樣行嗎？
c. 她們從神所得的賞賜有何特別之處？
(4) 法老最後決定怎樣對付以色列人？
a. 這決定給以色列人的生活帶來什麼影響？
b. 這決定也怎樣影響以、埃兩個民族的關係？
c. 如果法老所行的是針對女嬰的話，是否就是較輕的罪行？
(5) 無論如何，種族清洗在歷史上屢見不鮮。你可舉其中兩、三個例子嗎？他們這樣做的理由是基於什麼？
(6) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
“Then Pharaoh gave this order to all his people: ‘Every Hebrew boy that is born you must throw into the Nile, but let every girl live.’.” (Exod. 1:22)
One wonders why babies are always targets of ruthless kings in their pursuit of power. An obvious answer is that they are the totally helpless who cannot defend themselves. This was what Pharaoh thought and this was also what King Herod thought.
Of course, the deeper reason underlying their ruthless cruelty was their absolute disregard for babies as human beings. Somehow, to them, the killing of babies was less of a crime than the killing of adults. This, as you know, underlies today’s mentality behind “genetic counseling”. Yes, they are not pursuing so much power than trying to “purify the genetic stock of the populace”, but just the same, it demonstrates a total disregard of helpless babies as less than human beings. An Australian pharmacist who suffers from OI (osteogenesis imperfecta) finds out this truth first-hand.
As he inherits this disease from his grandmother, he experienced some fifteen or so fractures in his youth, and as his ten-month old daughter snapped her tibia, they took her to the hospital to see a gifted doctor who knew a lot about OI. Strangely, one of the doctor’s concerns was whether they hoped to have another baby. When their answer was in the affirmative, this was the reaction they got from the doctor, and allow me to quote:
“Waiving a dismissive hand toward our daughter, who until this point had tried her darndest to win the doctor’s attention with coy smiles and giggles, this gifted physician who knew so much about the disease abruptly replied, ‘We want to ensure you don’t have another one of those!’”
In his testimony, Philip Burcham details how, in spite of suffering from OI, many of his family members have become very successful professionals. But his closing words are worth repeating:
“As one born congenitally frail, I have come to respect this mysterious disorder called osteogenesis imperfecta and even thank heaven for how it prematurely confronted me with my own frailty during my youth. By forcing me to face my limitations and find the fortitude to transcend repeated bouts of medical adversity, in requiring me to choose a vocation in which success did not depend on brute strength, OI made me a stronger and more mature individual.
In the end, we are all frail creatures. Maybe this is why some people wish to abort persons like my father and me: Perhaps we confront them with the inconvenient truth of their own mortality and the ultimate futility of their existential rebelliousness. Rather than pursuing the futile idea that humanity can live in perpetual defiance of God, we Brittle Burchams have found hope and refuge in the arms of the strong God who became as weak as a newborn baby to conquer the evil that stains our fallen world.” (First Things, March 2013.)
「法老吩咐他的眾民說：以色列人所生的男孩，你們都要丟在河裡；一切的女孩，你們要存留他的性命。」(出1:22)
嬰孩似乎在聖經的記載中，常為暴君鞏固勢力的犧牲品。他們是最容易對付的對像，因為他們絕對無保護自己的能力。舊約的法老如是；新約的希律也是一樣！
當然，這也顯示了這些狂妄的暴君根本不視嬰孩為人。他們似乎以為殺害嬰孩沒有像殺害成人那樣的殘酷。這個正是今天「遺傳諮詢」背後的心態。他們並非要鞏固什麼勢力，乃在乎「把人類的因子存貨淨化」，同樣把嬰孩看為低於「人」。
Philip Burcham是一位身患osteogenesis imperfecta成骨不全病症(OI)的澳洲藥劑師，他祖母遺傳了這OI症給他。年青時他已有十五多個骨節折斷了。當他們十個月大的小孩也斷了大腿骨時，便把她送到醫院，主診醫生是這方面的專家。奇怪的是，在他診症時，他問作父母的會否再生兒女。他們說會，並表明不會因此而墮胎時：
「醫生把手向女孩一揚—她一直在意圖用笑臉和微笑去得醫生的注意—然後這位對這病症滿有研究的醫生突然的說：“我們想保證以後不會再有像她這樣的人！”」
在Burcham的見證中，他詳述他的整個家庭，雖都有同一的OI的遺傳，卻產生無數的專業成功人仕。他見證的結語是很感人的：
「作為一個基因不完全的人，我們學習到對這所謂OI神秘的病症產生尊敬，更為此感謝上天，因為我能早在年青的時候已要面對我的脆弱。我被迫的去面對我的限制，因而找到加倍的力量去超越多次健康上的倒退；也因而選擇了一個不用靠骨力的專業。OI使我成為更堅強更成熟的人。
其實，我們每一個人都是脆弱的被造物。或許，這正是為什麼有人想一早墮去像我和我父親一樣的胎兒。或許是正因我們的存在迫使他們面對自己必死的生命，並他們徒然、存在主義性的叛逆。我們的家族知道定意向神背叛是無用的，反而我們以神全能的膀臂為我們的希望和避難所，因祂曾成為脆弱新生的嬰孩，來勝過引至這世界墮落的罪惡。」
(譯自First Things, March, 2013)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Through this birth story of Moses, not once is the name of God mentioned and yet His hand was all over the page. Do you agree? Can you cite how you can see His hand in all of this, one by one?
(2) No one can choose his or her birth—when, where and how? Can you analyze
a. What kind of a time Moses was born in.
b. What kind of a place he was born into.
c. What kind of a family he was born into. And
d. Why was he preserved, when presumably many other Jewish babies were not?
(3) During such a time as Moses’, why would his parent bother to form a family? Why would they bother even to have children?
(4) How does this story speak to those who purposely refrain from having children because of the time we are in?
(5) The word for the “basket” in which Moses was put is the same word used of Noah’s “ark”. How similar were the two “arks”?
(6) Throughout history, many parents have gone through a similar heart-wrenching experience of seeing their children die helplessly.
a. To the Jewish parents of Moses’ time, what was God’s message to them through the birth of Moses?
b. To all parents of humankind, what is God’s message to them through the birth of His Son, Jesus Christ?
(7) What have you learned today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 這段記載摩西的出生。奇怪的是，神的名字一次也沒有提及，但在字裡行間卻不斷看到神的手在運作。你同意嗎？可以逐一的舉例嗎？
(2) 沒有人能選擇自己的出生的，不論是何時、何地或何境況。請給摩西的出生作以下的分析：
a. 他出生在什麼時勢？
b. 他出生在什麼地方？
c. 他出生在什麼家庭？
d. 為何在眾多的嬰孩中，他得天獨厚，得以存活？
(3) 在那個時勢，為何他的父母還要建立家庭，甚至生育呢？
(4) 摩西父母生育的決定可怎樣反映出今天因種種原因不願生育的基督徒夫婦心態的不同？
(5) 乘載摩西的「箱」，原文與挪亞的「方舟」同字。二者有什麼異曲同工之處？
(6) 歷代以來，不少父母親都嘗過摩西雙親看見親兒遭難而感到無助的痛苦經歷：
a. 摩西的降生給予當時希伯來的父母帶來甚麼信息？
b. 神兒子耶穌基督的降生又給世上的父母帶來甚麼信息？
(7) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
“Now a man of the tribe of Levi married a Levite woman, and she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months.” (Exod. 2:1-2)
Reading about how Moses’ parents chose to continue to have children given the hardship and danger of their time, I was reminded of a wedding that I officiated some time ago after which I was approached by a fine couple who are godly parents themselves. “We find it really refreshing that you specifically prayed for the descendants of this new couple,” they remarked to me.
Although they have children of their own, they told me that they had never been told in the church that bearing and raising children are part of the mandate of a Christian marriage these days. What they shared with me reflects the very selfish and individualistic mentality of our age which has permeated even into the church of Jesus Christ. These days, marriages are looked upon mainly from the angle of finding self-fulfillment in life. But that is hardly biblical and biblical truths are timeless.
The fact that many parts of the world are over-populated does not eliminate part of the creation mandate of “be fruitful and multiply” (Gen. 1:28). Yes, we need to tackle the serious problems of poverty and starvation, but to use population control, and especially abortion to deal with such problems is totally a utilitarian approach not taught in the Scriptures.
While sexual satisfaction within the confine of marriage is a gift from God, such satisfaction is never meant to be purely selfish, but carries a sacred responsibility of childbearing and rearing. The total rejection of this sacred responsibility is behind the sexual revolution and its devastating consequences of our age.
Unless, for some reason, God has not given you the gift of children, those of us who are blessed with children can testify to the tremendous privilege of learning what God-like, unconditional love is through the rearing of children.
Chuck Swindoll has gone even further to suggest to barren Christian couples that they should consider adoption, because this is the best form of evangelism. What he says makes even more sense when one hears the former dictator of Libya, Gaddafi, say numerous times that Muslims don’t need to bomb Europe, because they will take over Europe with high immigration and birth-rates.
Food for thought!
「有一個利未家的人娶了一個利未女子為妻。那女人懷孕，生一個兒子，見他俊美，就藏了他三個月」(出2:1-2)
讀到摩西的父母在當時這樣艱難和危險的境況中，仍然選擇生兒育女，就叫我想起不久之前所主持的婚禮。在婚禮完畢之後，一對基督徒的夫婦對我這樣說：「你剛才為一對新人將來的兒女禱告，我們覺得很新鮮。」
在交談之下，我才知道他們在教會中從沒有聽到今時今日基督徒的婚姻與創世記神所吩咐生兒育女的囑咐仍有關係的信息。這個觀念的失去，正正反映今日的個人主義、自我中心的世俗的思想已影響了神的家。今日就是在教會中，婚姻單是要為找到生命的滿足而有的。但這是不合聖經的教導的，而聖經的真理是永恆的。
不錯，我們都知道世上有很多地方人口過剩，但這卻不能成為刪除創世記神創造人時吩咐「要生養眾多」(創1:28)的根據。對，我們要盡力面對和解決世上的饑饉和貧窮的問題，但是用人口的管制和墮胎這些以實用為主(utilitarian) 的方法來解決問題，則是不合聖經原則的。
當然，在婚姻中所享受的性生活是神的恩賜，但這種的滿足不是單有享受的一面，更帶有生兒育女的責任。刻意地完全忽視這神聖責任的心態，是導至今天性革命、色情氾濫帶來可怕後果的主因。
當然，如果神沒有給予我們生育的能力是另一回事。大部份的夫婦是蒙神恩賜我們有兒有女的。我們可以見證得到，因有兒女和教養兒女的過程中，我們學習到真正無條件、像神那般的愛的。
Chuck Swindoll更進一步的提議，叫沒有生育能力的基督徒夫婦考慮領養，「因為這是最佳傳福音的途徑」。他說的很有道理，特別當我們聽到像利比亞以前的狂人加達非所說的話：「回教根本不用轟炸歐洲，只要大量的移民和生育就可以佔領歐洲了！」
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) How would you describe Moses at this point of his life as the adopted son of Pharaoh’s daughter, growing up in the palace of Pharaoh? (See Acts 7:22)
(2) What did his killing of the Egyptian who beat up on a Hebrew signify?
(3) Why did the fight between two Hebrews appear to bother Moses very much, especially given their condition in Egypt?
(4) Do you share a similar kind of grief as Moses when you see church-fight around you? Which should be even more grievous and why?
(5) What was the answer Moses got from his fellow Hebrew? What did such an answer signify? (Note that this attitude persisted throughout their journey in the wilderness.)
(6) What does the rescue of the girls at the well tell you about Moses?
(7) Moses now appeared to have settled down, (in fact, as Stephen said in his sermon in Acts 7:30, he would spend 40 years in Midian) married and had a son. Why did he call his son Gershom? Do you share his sentiment in your life?
(8) Read the following NT commentary on the life of Moses at this point in Acts 7:19-29, and Hebrews 11:23-27.
(9) What further insights have you gained about Moses?
(10) What is the main message for you today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 你可以怎樣形容摩西貴為法老女兒的兒子，在皇宮中長大的情形？(參徒7:22)
(2) 他為何如此衝動要打死那埃及人？從這事件，我們可以看出摩西什麼的心態？
(3) 為何兩個希伯來人的爭鬥，在摩西看來是特別不能接受的？
(4) 當你看到神的家中有爭鬥時，有否同樣的產生像摩西的感受？那一個其實是更不能接受的？為什麼？
(5) 那欺負人的怎樣回答摩西？這回答顯示出什麼的心態？(注意：這正是以色列人一直在曠野中對摩西所持的心態。)
(6) 勇救井旁佳人給你看到摩西的那些方面？
(7) 摩西終於安定下來了，既有妻子，更有兒子。為何他給兒子起名叫「革舜」？在你生命中，有否像摩西的感受？
(8) 若有時間，可參看新約聖經對摩西這段時間的評語(包括徒7:19-29；來11:23-27) 。
(9) 這些經文給你對摩西有什麼加深的認識？
(10) 今天對你主要的教訓是什麼？可以怎樣行出來？
“Zipporah gave birth to a son, and Moses named him Gershom, saying, “I have become a foreigner in a foreign land.”” (Exod. 2:22)
This is true that after 40 years of comfort and ease, living in the palace of Pharaoh, it was hard for Moses to feel at home in the Midian wilderness, even though now he should have settled with a wife and a son. But by naming his son, Gershom, he was expressing his deep-seated feeling of being an alien in a foreign land.
However, he was not only expressing his feeling at that time, but the feeling he had all along, even in Egypt. Yes, he was the son of the daughter of Pharaoh, but he knew he was a Hebrew, not an Egyptian. Yes, he was privileged to all the treasures and enjoyment of the Egyptian palace, but his heart was with his people under hard labor. Like Abraham and other men and women of faith before him, it was the heavenly city that he was longing for. Only the heavenly city and its reward could give peace to his restless soul. And so, we read in Hebrews 11 that, “He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.” (11:26)
I have shared before in another article that after having moved to San Francisco, with its beauty and its abundance, I found myself restless and homesick. But as a Chinese who grew up in Hong Kong and moved to North America more than 30 years ago, I still did not know where home was. It was at a personal retreat some years ago that God reminded me that I should not feel at home on earth anyway — spouse, children, grandchildren, friends, house and wealth (which Abraham also had and far more than I have too) do not give us a sense of home. Borrowing from Augustine, it is obvious that our souls cannot feel at home, until we rest in our heavenly home.
「西坡拉生了一個兒子，摩西給他起名叫革舜，意思說: “因我在外邦作了寄居的。”」(出2:22)
放棄了四十年安舒、自在的皇宮生活，要適應米甸曠野的生活固然是困難。摩西現在已娶了妻，更生下兒子，生活應該總算是安定下來的。但摩西郤給兒子起名「革舜」，來表露內心的迷惘、異地寄居的落寞！
其實，他所表露的心情並非是在米甸才有的，就是在埃及宮中早已如此。對，他是法老女兒所領養的，但他知道自己是希伯來人，不是埃及人。不錯，他學滿了埃及的學問、享盡宮中的繁華，但他的心卻屬於在奴役中的同胞。像亞伯拉罕和其他信心的偉人一樣，他的心所響往的是天上的家鄉。惟有天上的賞賜和家鄉才能靜止他游蕩的心。因而在希伯來書11章我們讀到：「他(摩西)看為基督受的凌辱比埃及的財物更寶貴，因他想望所要得的賞賜。」(11:26)
我曾分享過初到三藩市定居時心中的感受。雖置身在美麗、豐足的加州，我的心是有異地寄居的落寞。但身為中國人，在香港長大、又在北美居住了三十多年，我仍有何處是吾家之感慨。就在一次安靜退修中，神用亞伯拉罕來提醒我：我不是因有家庭、妻兒、孫兒、朋友和房產，就有安頓之感—借用奧古士丁的話：我們的心靈是找不到家的，直到我們以神為我們的家。(詩90:1)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) During that “long period” of suffering in slavery, we read of no rebellion or military revolt. How did the Israelites respond to their condition? What lesson can we learn from them? (Note that, at most they had oral traditions of their history and of Gods’ covenant with the patriarchs, with no prophets, no priests, no apparent religious leaders in their midst.)
(2) Vv. 24-25 vividly describes the response of God to their cry. List the various verbs used to describe His response. What do they tell you about the God of Israel?
(3) After forty years in the wilderness of Midian, Moses had been far removed from his patriotic passion, and had no use of his advanced and sophisticated knowledge and training in science, art and culture. Try to put yourself in his shoes, and imagine how he might view
a. His past
b. His present, and
c. His future?
(4) Any idea why God chose to appear to Moses after such a “long period”? (Even longer for the Israelites, as a people!)
(5) This was Moses’ first encounter with God. How did God reveal Himself to Moses? What messages did He try to convey to Moses concerning Himself
a. By the use of a miraculous fire that did not burn up the bush?
b. By appearing to him in a fire?
c. By warning him not to come closer?
d. By asking him to take off his sandals?
e. By introducing Himself to him as the “God of your father…”?
(6) Do you think God has achieved His desired effect upon Moses? Why?
(7) What is the main message for you today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 在這「多年」的奴役中，我們沒有讀到這以百萬計的希伯來人叛亂或武力的鬥爭。他們究竟是怎樣回應這些苦痛的呢？我們可以從他們身上學些什麼功課？(注意：他們當時應當極其量只有口傳的歷史、傳統和神與列祖所立的約，而沒有先知、祭司或其他的宗教領袖。)
(2) 第24-25節很生動的形容神對他們哀聲的回應。試列出這些形容神回應的各動詞。你可以看到以色列的神是怎樣的一位神？
(3) 經過了四十年米甸曠野的生涯，摩西已盡失去要保衛民族的激情，也對自己在埃及所學的各樣的知識、科學、技術和文化大有英雄無用武之地之感。你可以領會到他在這時對(a) 過往、(b) 現今和(c) 將來的感受嗎？
(4) 你以為神為何要等待這麼「多年」才向摩西顯現嗎？
(5) 這是摩西第一次與神會面。神是怎樣向他顯現的？祂藉以下的安排是要給摩西什麼不同的信息？
a. 使用沒有燒燬的荊棘；
b. 在火中顯現；
c. 警告摩西不得近前；
d. 吩咐他脫下腳上的鞋；
e. 介紹自己為「你父親的神, 是亞伯拉罕的神」
(6) 這樣的顯現收效嗎？為什麼？
(7) 今天對你主要的教訓是什麼？可以怎樣行出來？
“During that long period, the king of Egypt died. The Israelites groaned in their slavery and cried out, and their cry for help because of their slavery went up to God.” (Exod. 2:23)
We learn from the opening chapter of Exodus that the people of Israel were put under slavery because of a new king who did not know about Joseph. We have no idea when this period of slavery began, but we know that it lasted for a “long period”. Then as Moses grew in his passion and courage, he thought he would lead his people out of slavery by his strength, only to find himself fleeing for his life. We later learn that he was hiding in the desert of Midian for forty years—a very long period also (Acts 7:30).
We cannot help but ask, “Why did God have to wait for such a long period of time before rescuing His people?”
Irrespective of the reason(s), we know that it was not because God did not care. Chapter two of Exodus ends with these words, “God heard their groaning and He remembered His covenant with Abraham, with Isaac and with Jacob. So God looked on the Israelites and was concerned about them.” (Exod. 2:24-25)
The verbs used here of God were very touching: He heard, He remembered, He looked on and He was concerned. This is not a picture of a God who does not care, but a God whose heart yearns for His people.
But then why did He wait for such a “long period” of time before He chose to act?
Although the Bible does not use one of its favorite terms, “at the appointed time” to highlight God’s act of deliverance of His people out of Egypt, we know that there was also an appointed time for Exodus to take place, and we can only surmise what His reasons might be.
For one, when we look at how the people of Israel grumbled at every setback in the wilderness in spite of the signs and wonders performed by God, we know that if they had not hit bottom in their plight in Egypt, they would not have trusted Moses to lead them out of Egypt. It is also quite true with us. Often, we have to hit rock-bottom before we are willing to completely surrender our lives to God and trust in Him.
As for Moses, perhaps, the extra forty years was also a must for him to learn not to trust in his own strength and wisdom, and all the excellent trainings he received in Egypt. Forty years in the wilderness in which he could not use any of his skills and knowledge and with no one to admire his academic qualifications had to be one humbling experience. But in order to be used by God greatly, as someone once put it, “a person has to be humbled greatly.” This, too, is often true of us.
Perhaps, the next time we complain about God’s apparent inaction, we need to look first at ourselves and ask, “Am I the one who is causing the delay of your action, Lord?”
「過了多年，埃及王死了。以色列人因做苦工，就歎息哀求，他們的哀聲達於神」(出2:23)。
出埃及記第一章告訴我們，因有不認識約瑟的新王興起，以色列人就變成了埃及人的奴隸。我們不曉得這為奴的境況確實是始於什麼時候，但我們知道已維持了「多年」。當摩西長大了，滿懷雄心壯志，以為可救同胞脫離奴隸的綑鎖，誰知自己反要逃命。及後，我們知道他躲在米甸，一躲就是四十年—又是一段很長的時間(徒7:30) 。
我們會不禁的問，為什麼神要等這麼長的一段時間才呼召摩西、才拯救以色列人呢？
無論原因是什麼，一定不是因為神不關心祂的百姓。出埃及記第二章是這樣說的：「神聽見他們的哀聲，就記念祂與亞伯拉罕、以撒、雅各所立的約。神看顧以色列人，也知道他們的苦情。」(出2:24-25)
這樣的形容非常感人：神聽見、神記念、神看顧、神知道！所形容的神絕非是毫無感情的，乃是一位滿心想念祂子民的神。
但是，為何祂卻等待這麼多年才動手拯救呢？
雖然在此，聖經並沒有使用常用的「按定期」來形容神動手拯救他們的時間，但是我們知道祂確是有祂的定期的，不過原因是什麼卻沒有清楚的交代。我們只能猜想而已。
不過，按照這些百姓在整個出埃及和在曠野四十年期間，動不動就發埋怨的表現，完全漠視神所行的眾多的神蹟，我們就知道，如果他們被欺壓的情況不是到了忍無可忍的地步，似乎他們就很難會順從摩西的帶領，離開埃及的。其實，我們不也是一樣嗎？往往要到全無辦法和出路時，我們才願意全然的降服、信靠神。
至於摩西，或許四十年的米甸曠野生涯是必須有的。這樣他才不敢倚靠自己在埃及皇宮所學盡一切的才學、知識和軍事戰略。四十年在米甸曠野，日日面對的是那些一點也不曉得欣賞他才學的羊群，這就是他學習謙柔的最佳方法。就像某傳道者所言：「在神能重用一個人之先，先要他重重的學習降卑。」這對我們也是真實的。
故此，當我們因神遲遲沒有動手而煩躁時，就當先問神：「我是否那個使祢遲遲不動手的原因？」
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) In commissioning Moses to save the Israelites, God describes the process of His deliverance in vv. 7-8 with several key verbs. What are they? How fitting are they when applied to the salvation plan through Jesus’ incarnation?
(2) In accomplishing this plan of deliverance of the Israelites, what courses of action could He have used? Try to list them out? Which one did He chose and why?
(3) Moses objected to God’s choice of action in v. 11. What excuse did he use? Do you think his excuse was valid? Why or why not?
(4) What was God’s reply? Do you think this was a good enough reply? Why or why not?
(5) What was the next excuse that Moses gave? Was it a valid concern too?
(6) God replied with giving His name as the “ I AM Who I AM” or in short, “I AM”.
a. Normally, by whom a person’s name is given?
b. What is in a name?
c. Reflect on God’s name carefully. What does it mean, especially in terms of Who God is?
(7) What should it mean to Moses and his mission?
(8) What might your excuse(s) be for not sharing the gospel more actively or taking on His task for you?
(9) What is the main message to you today and how may you apply it in your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 3:7-8 在差派摩西領百姓出埃及時，聖經用了那些動詞來形容神決定實施拯救的過程？這與基督、「道成肉身」的救恩有什麼相似的地方？
(2) 其實要拯救以色列人，你想到神可以用什麼方法？為何特別選擇這個方法呢？
(3) 3:11 摩西用什麼理由來拒絕神的方法？你認為是否屬於「藉口」？為什麼？
(4) 神怎樣回答他？對你而言，這回答是否足夠？為什麼？
(5) 摩西繼續拒絕是否合理？為什麼？
(6) 神告訴摩西，祂的名字為「自有永有」(原文直譯是「我就是我/I AM WHO I AM」，或簡稱為「我是/I AM」：
a. 通常人的名字是誰所起的？
b. 一個人的起名有什麼重要性？
c. 請細思神這名字：這名所表達的意思是什麼？怎樣顯出神是誰？
(7) 神這名字對摩西和所給的使命有什麼重大的意義？
(8) 今天的經文對你是否願意順服神給你的使命(包括傳福音) 有什麼信息？
(9) 今天對你主要的教訓是什麼？可以怎樣行出來？
“God said to Moses, ‘I am who I am. This is what you are to say to the Israelites: I am has sent me to you.’” (Exod. 3:14)
The name of God is like none other. All other names on earth and in heaven are given by someone and with reference to something or someone else. By revealing His name as “I AM WHO I AM”, God is making a tremendous statement that His existence is not determined, defined or by reference to anyone else or anything else.
With this name, God affirms that He alone is the Creator of all things!
With this name, God declares that He is the Sovereign Lord whose will cannot be questioned or thwarted.
With this name, God declares that He is eternal.
. The translation in the Chinese Bible captures the essence of the name of God when it aptly translates His name as “The Self-Exist, Eternal God” — a long, but powerful translation!
「神對摩西說：我是自有永有的；又說：你要對以色列人這樣說：那自有的打發我到你們這裡來。」(出3:14)
神的名字是無以倫比的。所有其他的名字，不論是上天下地，都是被別人所給的，或是以其他的人或事物作參考或根據的。但藉著介紹自己的名字(按原文直譯)「我就是我/I AM WHO I AM」，神顯示了祂的存在是與任何人或物無關的：
- 藉這名字，神顯示祂是萬有的創造者；
- 藉這名字，神宣告神是有絕對主權的，祂的旨意不能被挑戰或左右；
- 藉這名字，祂表明自己是永恆不變的。
雖然和合本聖經沒有把神的名字按原文直譯，卻稱祂為「自有永有的」。這繙譯把神的名所顯示的譯得十分淋漓盡致。
(註：神自稱為「自有永有」後，就吩咐摩西說：「你要對以色列人這樣說：那『自有的/I AM』打發我到你們這裡來」(3:14) 。『自有/I AM』原文是 ‘Ehyeh, 希伯來聖經把 I AM 變成 Yihyeh/He IS。按Waltke的見解，這是因猶太人不敢口稱神為「我是/I AM」，只敢稱祂為「祂是/He IS」。而這Yihyeh中間的發音與希伯來文的 w相近，甚至是可替換的，這是耶和華(YHWH) 這名稱的由來。參Alter,The Five Books of Moses, 322)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) God emphasizes that His name, “I AM” is to be remembered from generation to generation. How important is that each generation, irrespective of their time, should remember that their God is
Ø “I AM”? and
Ø “The God of Abraham, the God of Isaac, and the God of Jacob”?
(2) Although God made a very important promise that the elders of Israel will listen to Moses (3:18), if you were one of the elders, what might convince you to listen to him?
(3) The elders did not only have to listen to Moses, they were to go with Moses to approach Pharaoh. How important was it that it would not only be Moses alone who went to see Pharaoh, but together they would make the request to Pharaoh?
(4) What was the request they were about to make to Pharaoh? Were they not lying to Pharaoh? How did such a request point to the ultimate purpose of Exodus?
(5) In the final part of the instructions, God foretold
Ø The resistance of Pharaoh
Ø The striking of the Egyptians by God with wonders
Ø The plundering of the Egyptians upon their departure
How hard would it be for the people and their elders to believe in the words of Moses?
How hard a job was it going to be for Moses?
(6) What is the main lesson for you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 神吩咐要記念祂「我是」的名直到萬代。在不同的世代和境遇中，神的子民緊記著祂的名是 (A)「我是」和 (B) 就是亞伯拉罕的神、以撒的神、雅各的神。其重要性何在？(註：「我是」在希伯來文也就是「耶和華」的意思。詳參昨天的靈修默想小篇) 。
(2) 神應許摩西，長老們「必聽」他的話(3:18) 。如果你是長老，為何你會相信摩西的話？
(3) 這些長老不但要相信摩西的話，還要與他同去見法老。為何神不單派摩西去，而要長老們同去？重要性何在？
(4) 他們向法老的要求是什麼？這豈不是說謊話嗎？這請求怎樣表達出「出埃及」的真義？
(5) 在這吩咐的末段，神清楚的指出：
a. 法老的拒絕；
b. 神會伸手攻擊埃及地；
c. 以色列人至終會奪去埃及人的財物。
對以色列人而言，這些話是否難以置信？
摩西要承擔的使命有多大困難？
(6) 今天對你主要的教訓是什麼？可以怎樣行出來？
“Then you and the elders are to go to the king of Egypt and say to him, ‘The Lord, the God of the Hebrews, has met with us. Let us take a three-day journey into the wilderness to offer sacrifices to the Lord our God.’.” (Exod. 3:18)
We all know that God has meant and promised to deliver the people of Israel out of their slavery in Egypt, and yet He told Moses and the elders to ask Pharaoh only for a journey of three days into the wilderness. Was God not asking them to lie to Pharaoh?
Of course, we know for sure that because of God’s foreknowledge, He knew that Pharaoh would not let the people go under any circumstances. As a result, the initial request for a break of a few days from their hard labor was a very reasonable request, the refusal of which only served to reveal Pharaoh’s hard-heartedness. To ask for anything more might appear to be unreasonable.
But more important than the number of days is the purpose of the journey which was “to offer sacrifices to the Lord our God”. This, in fact, is the real and ultimate purpose of Exodus — so that the people of Israel would come to worship “I AM” as their own God.
Yes, Exodus was meant to deliver them from the slavery of Egypt, but the ultimate purpose was that they could be delivered from the slavery of idol worship and their own sins. This is the true meaning of making the Lord, their God.
Unfortunately, it was not only Pharaoh who failed to honor God’s desire; it was also the people of God who failed to live out the true meaning of Exodus.
As Christians, we all have experienced our spiritual Exodus, but do we understand the true meaning of our Exodus? Have we lived out the true meaning of our Exodus?
「他們必聽你的話。你和以色列的長老要去見埃及王，對他說：耶和華希伯來人的神遇見了我們，現在求你容我們往曠野去，走三天的路程，為要祭祀耶和華我們的神。」(出3:14)
我們知道神是因聽到以色列人的哀聲，而定意要把他們救離為奴之埃及地。祂卻吩咐摩西要求法老容許百姓到曠野去數天而已，這豈不是說謊話嗎？
神是全知的神。祂早已知道法老不會在任何的情況下，容讓以色列人離開埃及的。所以，一開始時，祂向法老提出的要求是較為合理和容易接受的。但對較為合理的要求都拒絕時，就顯出了法老的心硬。
相比到曠野多少日更重要的是這行程的目的，就是為要祭祀耶和華他們的神。這其實是出埃及最重要的目的—叫百姓以耶和華為他們的神，單要敬拜祂。
離開埃及不但是脫離埃及人的奴役，至終乃是要脫離真正奴役他們的偶像的敬拜，和綑綁他們的罪。
可惜的是，不單是法老沒有容讓以色列人離開埃及，就是以色列人也沒有領悟和活出這出埃及的真正的意義。
作為基督徒，我們都應已經歷了我們屬靈的「出埃及」，但我們是否真的領悟其中的真義，真的活出脫離罪惡，和單敬拜耶和華的生命呢？