We shall continue 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.
Vv. 28-31 Relationship with God – elaboration of the 1st-4th Commandments
(1) Of the four commands given in these verses, three of them are negative commands. What are they?
(2) What constitutes “blasphemy”?
(3) Why would God’s people blaspheme their God? (See the example in Lev. 24:10-16) How is the curse of a ruler related to blaspheme of God?
(4) We will be looking at the command to offer firstfruits in chapter 23, but here the emphasis appears to be about “bumper crops and vintage wine” (Durham, 330). So why would someone hold back bringing offerings from their best harvest to God?
(5) Is “tokenism” a common sin among today’s believers? What about you?
(6) Why is it unholy to eat animal meat torn by wild beasts? (See Lev. 7:22-27; Deut. 12:27)
(7) Why would God’s people eat such meat?
(8) If any of God’s people commit any of the three negative sins, what does this say about this person’s relationship with God?
(9) How can you apply the spiritual principle behind these negative commands?
(10) What is the one positive command in these verses?
(11) What is the basis of this command (See Exod. 13:1, 11-16)?
(12) How important is this command?
(13) With what attitude should God’s people obey this command?
(14) How can you apply the spiritual principle behind this command?
(15) 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) 這段經文把十誡的首四誡，與神的關係作個延伸，包括了一個正面和三個負面的吩咐。那三個負面的吩咐是什麼？(註：第29a節的主要動詞為「不可遲延」)
(2) 什麼才算是「毀謗」？
(3) 為何神的百姓會毀謗祂？(可參利24:10-16之例) 。為何把毀謗官長與毀謗神相提並論？
(4) 我們在下一章(第廿三章)會研讀和思想獻初熟果子的吩咐。這裡(22:29) 所指的是「美酒、上穀」(
(5) 你認為今天的信徒多是「象徵式/tokenism」的奉獻嗎？你又如何？
(6) 為何吃被野獸撕裂牲畜的肉不是「聖潔的人」當作的？(可參利7:22-27; 申12:27)
(7) 為何屬神的百姓會吃這些肉？
(8) 如果屬神的百姓干犯其中一個負面的吩咐，表明他與神的關係出了什麼問題？
(9) 我們可以在生活中怎樣應用這三個負面吩咐背後的屬靈原則？
(10) 這裡惟一的正面吩咐是什麼？
(11) 這吩咐的基礎是什麼？(參出13:11-16)
(12) 這誡命的重要性何在？
(13) 神的百姓當以什麼的心態來遵守這誡命？
(14) 你可以怎樣應用這誡命背後的屬靈原則在你身上？
(15) 今天對你主要的提醒是什麼? 你可以怎樣應用在你的生命中?
“Do not hold back offerings from your granaries or your vats.” (Exod. 22:29)
In this initial elaboration of the Ten Commandments, when God talks about offerings from their harvest, He uses terms that are quite different from those in later passages (such as in Lev. 23:9ff; Deut. 26:1ff). Durham points out that the emphasis here is on giving to the Lord out of their fullness and best, and is a warning against tokenism. Presumably, one can still give a tenth of their harvest, except they might not give from their choice wine and their bumper crops.
As I reflect on how the believers give these days, I can categorize them into three kinds:
(1) The reluctant: Many, and unfortunately, I do mean many, do not even give a tenth of their income to the Lord. Some simply do not see that as an obligation, and are oblivious to the warning by Jesus: “for where your treasure is, there your heart will be also.” (Matt. 6:21). Some will even say that we are not under the law, and so there is no need to tithe accordingly. The truth of the matter is, if our righteousness is to surpass that of the Pharisees and the teachers of the law (Matt. 5:20), we will not even count in terms of percentage, and will give generously and cheerfully (II cor. 9:7), which will automatically far exceed that of a tenth.
(2) The dutiful: Many, and fortunately I do mean many, do tithe dutifully. As a result, their offerings become the source of the bulk of the income of a church that “sustains” (not necessarily expands) the ministries of the church. By so doing, they have a peaceful conscience. But does it mean that they give generously and hilariously? I am afraid not. Does their tithing reflect their love for the Lord? I have to say yes, except that it does reflect exactly how much they love the Lord—no more and no less! I am afraid, they are the ones who might have held back their offerings from their “granaries” (i.e. bumper crop) and their vats (i.e. the choice wine).
(3) The sacrificial: And they are the few who, like the widow in Luke 21, put in her two mites. They give of the best out of faith, trust, thanksgiving and love. I have come across quite a few who are like the widow in Luke, who would not wait till they die and give out of their estate, but give sacrificially, generously and cheerfully while they are alive.
However, Exodus 22:29 reminds me most of those who use the church as their garage in disposing of their used furniture (more commonly their used computer). If they are really giving to the Lord and out of love, should they not give the Lord their best—their new furniture, their new computer instead?
「你要從你莊稼中的穀和酒醡中滴出來的酒拿來獻上，不可遲延。」 (出22:29)
在這段伸延十誡的約書吩咐中，神提到要他們獻上的穀和酒，所用的字與及後此類吩咐的用詞是有分別的(如利23:9ff；申26:1ff) 。解經家Durham指出這裡特指的是極美之酒，和極好的穀類，用意在乎提醒百姓不要吝嗇獻上最好的。原來，神不是單希望他們按規矩的獻上十份之一而已，也希望他們能獻上最好的。
想到信徒的奉獻時，我大概可以把他們分為三類：
(1) 那勉強的：不幸的，似乎不少信徒是沒有什一奉獻的習慣。他們不覺得這是作信徒當作的，也不理會主耶穌的警告：「因為你的財寶在那裡，你的心也在那裡」(太6:21) 。稍懂聖經的更認為我們是不在律法之下，故不用作甚麼什一奉獻了。其實，如果我們的義是勝過法利賽人和文士的義(太5:20)，我們的奉獻會是如此甘心樂意的(林後9:7)，就根本不會看重百份比，也自然超過律法什一的規定。
(2) 那帶責任感的：可幸，大部份信徒是有責任感的作什一奉獻的，教會也因此能「維持」較正常的操作(但能維持不等如能拓展) 。既作了什一奉獻，我們也就心安理得了。但這是否真的反映我們的奉獻是出於甘心和樂意的呢？是否出於愛主的心呢？或許是反映出後者—我們愛主就是這麼的多！但出埃及記上述的話恐怕就是對我們說的：不可按規矩的獻上，乃是要獻上最好的。
(3) 那犧牲的：我也見到有像路加福音第21章那窮寡婦所獻上養生小錢的。他們按著信心、信靠、感恩和愛心獻上奉獻的。我遇見過好幾個弟兄姊妹，在尚有生命氣息時，就把原來放在遺囑中要奉獻的，決定在還有生命時獻給神。他們的奉獻確是甘心、確是樂意的。
出埃及記這包話也叫我想起一些信徒把教會看為他們放雜物、傢俱、特別是舊電腦的地方。如果他們是出於愛神和愛教會的心，他們就應「不遲延」的，把新傢俱，並非舊物品獻給神。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) Read the 9th Commandment again (Exod. 20:16).
(2) In this section which elaborates on the 9th Commandment, can you find out what might be the reasons for giving false testimonies in a trial?
(3) To spread false reports is one thing, to be a false witness is quite another. What does it take for one to testify truthfully against a friend or someone one loves, especially when the consequence might be serious or even death?
(4) Can Peter’s denial of Jesus be attributed to crowd’s pressure?
(5) What does it take for someone to withstand the pressure of crowd when it comes to be a witness?
(6) Why does God warn us against showing favoritism to the poor in giving testimony and yet He also warns us against denying justice to the poor?
(7) Why does God warn us against oppressing the foreigner within the context of the 9th Commandment?
(8) What is the most common reason for people testifying falsely or judging unjustly?
(9) Within the community of believers, what is the best way to stop someone from spread rumors?
(10) What have you learned today and how may you apply it in your life?
第128日
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) 請重讀出埃及記20:16的第九誡。
(2) 按這段9節的經文，你可以找到作假見證的種種原因嗎？
(3) 佈散謠言當然可惡，出庭作假證供也不簡單。一個人為何仍然會忠實的作證，雖然他知道這樣做可能會令所愛的親友受損(甚至或被判極刑)？
(4) 彼得三次不認主與「群眾壓力」有關嗎？
(5) 怎樣能在「群眾壓力」下不退縮？
(6) 為何一方面吩咐「不可在窮人爭訟的事上屈枉正直」，而同時吩咐不可「偏護窮人」？
(7) 為何神特別在此吩咐不可欺壓「寄居的」？
(8) 你認為假見證最普遍的動機是什麼？
(9) 在信徒的圈子中，停止「佈散謠言」最佳的方法是什麼？
(10) 今天對你主要的提醒是什麼?你可以怎樣應用在你的生命中?
“Do not spread false reports…” (Exodus 23:1)
One of the most disheartening moments as a pastor is to hear people spread rumors in the church in times of conflict. Worse, they do so under the pretense that they care and love the church. Perhaps, that’s what they really think, but they inadvertently help spread false reports, even though what they share might have some truth in it. They also contribute to arousing doubts, distrusts and divisions instead of contributing to peace, repentance and reconciliation.
I have often been asked what we should do if someone approaches us either in person or through the phone, spreading potentially false reports or passing on rumors that potentially hurt someone’s reputation. I think the best way to deal with such a situation is still to listen. Without judging the person’s intent, the least we can do is to show respect by listening. But after listening, we should gently point out to them that what is being shared is most likely second or even third-handed information and therefore should not be spread anymore. However, the most important thing to do after the conversation is to invite the person to pray together right away, especially for the person or persons at the center of the rumor. Often, praying together will help the person calm down, and in prayer, the harsh words being said earlier will change into more moderate criticisms or even sympathetic petitions.
「 不可隨夥佈散謠言……」 （出23:1）
作為牧者，最叫我感到傷心的事莫過於聽到弟兄姊妹在教會有難處的時刻佈散謠言。更糟糕的是，他們以為是出於愛主的心而作的。或許他們真的以為是愛心之舉，但卻幫助了散佈不真實的消息，雖然所傳開的略帶事實。但他們的傳言只會帶來更多的彼此不信任、猜疑和紛爭；而不是和平、悔改和和好。
有信徒問我，有人在電話或在見面交談時向他們佈散謠言，該如何是好。我覺得，就是傳言者所說不實，或是動機不良，我們也同樣不應論斷他，要留心的聽。但聽後應溫柔的勸導：首先指出所傳的是二、三手的消息，不應立刻相信，也不應繼續的傳開。但更重要的是，在聽完對方的傳言後，邀請對方一起為這事和當事人禱告。我通常會這樣說：「你說得這事情如此嚴重，就讓我們立刻為他(即當事人) 禱告好不好？」
通常在一起禱告時，會使傳言者的心和口平靜下來，並且容讓聖靈光照出他的錯來。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
In bringing these immediate elaborations of the Ten Commandments to a close, the Book of Covenant fittingly ends with the reiteration of Sabbath and the introduction of the three annual festivals of celebration for the covenanted community.
Vv. 10-13 (Sabbath)
(1) While the previous stipulations on Sabbath are on spiritual and historical grounds, v. 12 introduces and focuses on a new ground. What is it?
(2) How important is this emphasis? How does it reflect the character and the heart of God?
(3) How may you apply this principle to today’s corporate world, with oxen, donkeys, slaves and foreigners (and their modern-day equivalent) in mind?
(4) The Sabbath day is now extended to the Sabbath year in v.10. Again, it has nothing to do with spiritual or historical ground, but on humanitarian ground which extends to the poor and even wild animals. How does it reflect the character and the heart of God?
(5) What is its modern-day implication?
(6) Not all commands like the keeping of the Sabbath day appear to have any penalty attached to them (the Sabbath Year is a case in point), are they therefore of lesser importance? (See v. 13)
Vv. 14-19 (Annual Festivals)
(7) The stipulation to come before the Lord three times a year (basically for all males 20 and up) turned into a time of pilgrimage in later years for Israel. What might be the significance of having them come all the way before the Lord three times a year? How does it reflect the character of the Lord and His heart?
(8) What is the special meaning of each of these festivals:
a. The Unleavened Bread (tied with the Passover) would be in April,
b. The Harvest of firstfruits would be in late May or early June and
c. The Ingathering of harvest of “later crops” would be in late September or early October.
(9) In reminding them of these gatherings before Him, why would God emphasize that:
a. No one is to appear before Him empty-handed (in fact, bring the best of first fruits which probably refer only to the Festival of Harvest)?
b. No yeast is to be offered along with any sacrifice?
c. No fat is to be kept until morning (but be burnt totally at time of sacrifice)?
(10) One last rule given is that they should not cook a young goat in its mother’s milk. No research by any scholar has produced any concrete Ancient Near East precedents concerning such a practice, meaning your guess is as good as theirs. What do you think is the reason for such a stipulation and how does it reflect the character and heart of God?
(11) 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。
在把十誡作即時的延伸結束時，神重申安息日的吩咐，並訂定三個節期： 第10-13節 (安息的吩咐)
(1) 在設立守安息日為第四誡時，所提到的原委是與創世的歷史和屬靈的原則有關，但23:12在此所論到的原委又是什麼？
(2) 這原委有何重要？它怎樣反映神的屬性和心意？
(3) 這原委可以怎樣應用於今天的工商業社會？(現今社會的牛驢、婢女的兒子和寄居者是代表什麼？)
(4) 在此，安息日延伸至安息年，而所述的原委也非歷史或屬靈方面，而是「人道」方面，更包括窮人和野獸。這吩咐怎樣反映神的屬性和心意？
(5) 在今天的工商業社會中，我們該怎樣應用它？
(6) 為何神沒有像其他吩咐一樣在此定下刑罰，而只以第13節作結束？
第14-19節 (三個節期)
(7) 這裡所定的節期是要所有二十歲以上的男丁，日後每年三次上耶路撒冷去朝聖。這樣叫全民每年三次一起聚集在耶和華面前敬拜的重要性何在？它怎樣反映神的屬性和心意？
(8) 請思想和列出這三個節期的意義：
a. 除酵節(與逾越節連合來守) 是陽曆四月時分
b. 收割(初熟物)節是五月底、六月初時分
c. 收藏(後熟物) 節是九月底、十月初時分
(9) 在吩咐他們聚集在祂面前的時候，為何神特別吩咐：
a. 不可空手朝見？
b. 不可獻有酵的餅？
c. 不可留脂油到早晨(即要立即完全燒掉) ？
(10) 最後的一個吩咐是什麼(23:19) ？歷代解經家都找不到可靠的古代近東類同的律例。你個人認為這吩咐的原委是什麼？它怎樣反映神的屬性和心意？
(11) 今天對你主要的提醒是什麼?你可以怎樣應用在你的生命中?
“For six years you are to sow your fields and harvest the crops, but during the seventh year let the land lie unplowed and unused. Then the poor may get food from it and the wild animals may eat what is left. Do the same with your vineyard and your olive grove.” (Exod. 23:10-11)
I still remember back in the early 70’s, I had the chance of traveling by train from Kuala Lumpur to North Malaysia. The scenery along the way was absolutely beautiful. But one thing I noticed was that many fields were left unplowed and overgrown. As I enquired about the reason, I was told it was because the year before they had an abundant harvest, so they did not have to work this year. My immediate thought was how lazy these people were. But unbeknown to me at the time, how ignorant I was about biblical ecology.
In those early years of my career, even as a Christian, I only believed in hard work and did not believe in Sabbath. Yes, I did observe my day of worship on Sunday morning, but my Sunday was so packed with meetings and church activities that almost every Monday I suffered from daytime fatigue that prevented me from putting 100% of my effort at work.
It would take me years, in fact decades, to gradually understand not only the sacredness and importance of true rest on my Sabbath, but also to understand that everyone, including those Malaysian farmers, and even the land need rest from their labor. It is only when the land enjoys its Sabbath year that it can continue to produce its crops. It is only when the wild animals have enough to feed themselves that they will not venture into human residence.
It is amazing that the Law of Moses was so unlike any of the Ancient Near East code of law especially in providing rest of all creation. It serves to show not only the wisdom of God, but it demonstrates also the very fact that He is after all the Creator of all things. He knows what is best for His creation.
「 六年你要耕種田地，收藏土產，只是第七年要叫地歇息，不耕不種，使你民中的窮人有吃的；他們所剩下的，野獸可以吃。你的葡萄園和橄欖園也要照樣辦理。」(出23:10-11)
我尚記得在七零年代初，有機會在馬來西亞乘搭火車，由吉隆坡到北面觀光。沿途景色極其美麗。不過我留意到不少的田野像是荒廢了，沒有人耕種，野草叢生。一問之下，才知是因為去年豐收，今年就不用耕種。一聽之下，心中立刻的說：「這些人真懶惰！」其實，我是不明白聖經所告訴我們有關大自然的規律。
在我事業開始的早期，我是篤信清教徒的工作觀，把勤力視為與聖潔相等，也不知道「安息/Sabbath」的重要。對，我是嚴守主日的，每主日的時間差不多全放在教會，崇拜後，更是多多開會，結果弄至每主日都筋疲力盡。每星期一都呈現倦態的上班，同事們都看得清楚。回想起來，真是羞辱了神！
我是要經過很多個年頭，才慢慢的領會到安息的重要和真義。原來連那些馬來西亞的農民和地土都需要從勞動中歇息的。地土惟有歇息的機會，才能繼續生出土產。野獸要有足夠的食物，才不會亂闖民居找吃的。
摩西的律法確與古代近東的律例非常的不同。它之所以顧及自然環境和生態的歇息，是因為耶和華確是創造萬有的神。這律例更顯出祂的智慧和愛祂所創造的萬物之心。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
In the closing of the reading of the Book of Covenant, God ends with promised victory and blessings with a special emphasis on the angel (or messenger) whom He will send ahead of Him.
(1) Vv. 20-23 describes the angel whom God will send ahead of them. While it is hard to know exactly who He is (and commentators do vary greatly in their opinions), let’s consider what is said of Him:
a. Functions: to guard and bring (and go ahead of) them to the Promised Land
b. He is to be paid attention and listened to
c. He is not to be rebelled against
d. He has the power to forgive
e. The Lord’s names is “in” Him
Do you agree with Augustine that He is none other than the Lord Jesus? Why or why not? (See Note below)
(2) What are the Israelites to do once they enter into the Promised Land, according to v. 24, vv. 32-33?
(3) What is the spiritual principle behind these instructions? How may we emulate the Israelites in our lives?
(4) What are the promised blessings according to vv. 25-26? Does God really mean to honor these promises? Why did these promises never come to pass? Will they be a reality one day? (See Rev. 21:3-5 and Isa. 65:17-20)
(5) In His promise to defeat their enemies, the Lord points out that it will not be achieved overnight. Why?
(6) What important lesson(s) can we learn in our understanding of God’s promises (or answers to prayers) and miraculous deeds in our lives today?
(7) What have you learned today and how may you apply it in your life?
Note: “Consider these words. Let the Jew, not to speak of the Manichaean, say what other angel he can find in Scripture to whom these words apply, but this leader who was to bring the people into the land of promise. Then let him inquire who it was that succeeded Moses and brought in the people. He will find that it was Jesus and that this was not his name at first but after his name was changed. It follows that he who said, “My name is in him” is the true Jesus, the leader who brings his people into the inheritance of eternal life, according to the New Testament, of which the Old was a figure. No event or action could have a more distinctly prophetical character than this, where the very name is itself a prediction.” (By Augustine)
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
在這約書結束時，神應許差遣使者在前保護、引領他們，並攆出一切仇敵：
(1) 20-23節介紹這位「使者」。歷代解經家對這使者是誰，眾說紛紜。讓我們看看對「祂」的描述：
a. 其責任是保護、(在前面)引領一直進入迦南地
b. 百姓須謹慎、聽從
c. 不可惹(或作違背) 祂
d. 祂有赦免的權柄
e. 「奉我名」(應譯作「我名是在祂裡面/My Name is in Him」)
奧古士丁認為祂就是基督耶穌(見以下的註釋) 。你同意嗎？
(2) 按第24和32-33節，百姓進入應許地之後，當作什麼？
(3) 這些吩咐的屬靈原則是什麼？我們可以怎樣應用在我們的身上？
(4) 第25-26節所應許的祝福包括些什麼？神真的會這樣賜福嗎？為什麼這些應許似乎還沒有實現？會否有一天實現呢？(參啟21:3-5，及賽65: 17-20)
(5) 在應許給他們攆出仇敵時，神清楚的告訴他們是漸漸的、不是一次過的。為什麼？
(6) 這對神在我們身上施行神蹟、奇事，和怎樣答應我們的禱告上可以學個什麼功課？
(7) 今天對你主要的提醒是什麼? 你可以怎樣應用在你的生命中?
註：「要留意這些話。讓猶太人(不用說是Manichaean這些異端了) 告訴我，聖經中那處有用這些說話來形容天使的，除了這引領百姓進入應許之地的使者。讓他思察是誰承繼摩西，帶領這些百姓的。他會知道祂就是耶穌，雖然當時並非這樣稱呼祂，及後乃是如此(改稱) 。其實，那位說： “我的名是在祂裡面” 的就是那真耶穌，那按新約所載，引領祂子民進去承受永生的；舊約是祂的預表。再沒有比這個更具預言性了—祂的名就是預言的本身。」 (奧古士丁)
“But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you.” (Exod. 23:29)
From time to time, we have been told not to put God in a box, meaning that we should not confine the ways of the Lord in a certain way such that the deviation from which will cause us to doubt whether God is faithful or powerful as He claims to be. One of these “boxes” is our expectation to see God answer our prayers instantly or to see God change our circumstance immediately. If our prayers are not answered soon enough, or our difficult circumstance seems to change too slowly, we begin to doubt if God really cares, or if God really is that omnipotent.
And so, as we read that Jesus “needed” to make another effort to make the blind man see completely in Mark 8:22-26, we wonder if Jesus is that powerful after all.
God foresees that the Israelites will be just like us, not only impatient, but also doubtful that God is really that powerful and faithful. After all, they see that their occupation of the Promised Land is to be a long, long process. As a result, even before they left Mount Sinai, in the initial stage of their journey, God makes it very clear to them, “I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. Little by little I will drive them out before you, until you have increased enough to take possession of the land.” (Exod. 23: 29-30)
Next time, when you get impatient with God, do understand that His apparent delay is for your good, and if He acts more quickly according to your desire, chances are you will not be able to handle it.
How wise is your God! How much He knows our weaknesses!
「我要漸漸地將他們從你面前攆出去，等到你的人數加多，承受那地為業。」(出23:30)
讀到以上的經文，我不能不讚歎神對屬祂的人的用心。
我們常常把神的作為圈劃在我們心中無形的界限之中，就好像西洋的諺語所言：把神放在盒子中。當神作事的方法、時間和結果與我們的想像(特別是祈求) 有別時，我們不是懷疑祂的大能，就是懷疑祂的用心。往往，我們會質問神：為什麼？
於是，當我們讀到馬可福音8:22-26時，讀到主耶穌似乎需要兩次才能叫那瞎子完全看見。我們立刻的反映也是「為什麼？」，也在懷疑祂是否真的是全能的！
神早知以色列人跟我們是一樣的—沒有耐性、常常懷疑祂的能力和信實。故此，祂預早就告訴他們：「我不在一年之內將他們從你面前攆出去，恐怕地成為荒涼，野地的獸多起來害你。」(出23:10-11)
故此，下一次，當神沒有立刻的答應我們的禱告，沒有立刻的改變我們的環境時，要記得，這都是有祂的原因的。祂的能力沒有改變，祂的用心也沒有改變，祂原是為我們的好處！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) After the giving of the instructions, which would become the Book of Covenant, directly to Moses, the Lord now invites Aaron, his two sons and the 70 elders to come near Him as well. Their experience is described in vv. 9-11:
a. What did they see? (See Exod. 33:20)
b. What was God like? Why did they only describe what’s under His feet?
c. In any case, how meaningful and important was this experience for them as leaders of the people, apart from Moses?
(2) While they had this unusual encounter with God, only Moses alone actually came close to the Lord. What is its significance?
(3) Do you think the people were sincere when they said, “Everything the Lord has said we will do”? Why did they stray away from the Lord and what did He say so quickly in Exodus 32?
In order to solemnize both the Laws and the people’s commitment, Moses did the following. Reflect on the significance of each:
(4) Built an altar at the foot of Mount Sinai: while only Moses and the leaders saw the Lord, what function did the altar serve?
(5) Erected 12 stone pillars: what did these 12 pillars represent? What kind of a precedent did it set? (See Jos. 4)
(6) Had young Israelite men make burnt offerings and fellowship offerings to God: What did this act of offering signify since the priesthood had yet to be set up?
(7) Used animal’s blood to seal the covenant, splashing half against the altar and sprinkling half on the people: what message is being conveyed with the use of blood to seal this covenant? Why did blood have to be splashed or sprinkled both on the altar and on the people? In what way did it symbolize the eventual sacrifice of Jesus Christ on the cross?
(8) Read the now written down Book of Covenant and how the people responded again: what is the significance of having the words of God written down?
(9) 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) 在摩西把領受的命令寫下(24:4) 成約書，並念給百姓聽後(24:7) ，耶和華再次邀請摩西帶同亞倫，他的兩個兒子，和七十個長老上山與祂見面。他們與神會面的經歷記載在24:9-11:
a. 他們是否見到神？(參33:20)
b. 他們見到神是怎樣的？為何只形容祂腳下的情景？
c. 除摩西外，這些領袖是首次這樣的與神會面。這經歷對他們個人和身為領袖，有什麼重大的意義？
(2) 雖然如此，始終只有摩西才能獨自親近神，為什麼？有特別的意思嗎？
(3) 當百姓說：我們都必遵行(24:7) ，你以為他們是真心的說嗎？如果是出自真心，為何卻又快快的偏離神呢？(32:8)
為著鄭重律例的頒佈和百姓的許諾，摩西隨即作以下的儀式：
(4) 在西乃山下築壇：這壇的作用何在？為何要在此時建壇？
(5) 立十二根柱子：此舉代表什麼？它成為後來的什麼先例？(參書第4章)
(6) 叫他們中的少年人獻祭：此舉預表什麼？
(7) 以祭牲的血為約的依據：是什麼意思？為何一半澆壇，一半澆百姓？此舉怎樣成為基督耶穌在十架上所成就的預表？
(8) 念這寫成的約書，要民作回應：把律例寫成書的重要性包括什麼？
(9) 今天對你主要的提醒是什麼? 你可以怎樣應用在你的生命中?
“Then the Lord said to Moses, ‘Come up to the Lord, you and Aaron, Nadab and Abihu and seventy of the elders of Israel.” (Exod. 24:1)
As
much as Moses was the undisputed leader, chosen by God to lead the Israelites
out of Egypt and into the Promised Land, and He alone was able to approach God
up close, whether it was on Mount Sinai or later in the Tent of Meeting, God’s
desire has always been for all to know Him, experience and draw close to
Him. This, we know, has now been
accomplished through the sacrifice of our Lord Jesus Christ, and all who would
believe in Him have direct access to the throne of grace of the Lord. Such a desire was made plain even in the early encounter
with God by the Israelites.
It is true that they were terrified by God’s presence, and they’d rather have Moses talk to God while they stayed at a distance (Exod. 20:19). However, knowing their fear, the Lord still invited their leaders to come up with Moses to the mountain and they included Aaron, his two sons, and the seventy elders (likely chosen at the advice of Jethro). It must have been the most wonderful experience for these leaders. I am sure they were just afraid as the people, but this was God’s own invitation. So, with fear and trembling, but with the company of Moses, they ventured near the Lord. And what a sight they saw. While Brevard Childs assures us that the original Hebrews do say, “they saw God” (24:11), it is obvious they did not see the face of the Lord which would be covered with glory (and no one can see His face, according to 33:20). However, they experienced the very presence of God and saw (perhaps as they prostrated) at least what was under His feet. But this was sufficient for them to know and experience the very presence of the Lord. Now, their knowledge of God was no longer second-handed and this appears to be the most basic qualification of any leader of God’s people—a first-handed knowledge of God.
It was true then, it is still true today.
「耶和華對摩西說，你和亞倫，拿答，亞比戶，並以色列長老中的七十人，都要上到我這裡來，遠遠的下拜。」 (出24:1)
雖然摩西確是神所揀選的領袖來拯救以色列人出埃及，和帶領他們進到應許地；而他是惟一能在西乃山和會幕裡單獨與神見面的人，但神的心意一直是希望每一個人都能認識祂、親近祂的。當然，我們知道神的心意至終因著耶穌基督在十架上的犧牲得以完成，叫凡相信耶穌基督的，都能直接去到祂的施恩寶座前親近祂。但這個心意，早已在以上的經文中顯露出來了。
對，百姓因得見耶和華榮光的顯現而驚懼，他們情願遠遠的站立，讓摩西獨自的與神說話(20:19) 。雖然如此，神仍然邀請他們的領袖，包括亞倫和他的兩個兒子，及七十個長老登山來親近祂。這個對他們來說，肯定是很寶貴的經歷。我相信，他們像百姓一樣是充滿懼怕的，但這不是邀請而已，更是神的吩咐。故此，在摩西陪伴之下，戰戰兢兢的朝見神。他們所看見的，叫他們目瞪口呆。著名的解經家Brevard Childs肯定的告訴我們，原文的意思確是指他們「看見」神(24:11) ，但我們知道沒有人能看見神的面容的，連摩西也不能(33:20) 。但是，他們確是經歷了神親自的同在，也至少(可能不敢仰視) 是看到神腳下榮耀的彰顯。因此，他們對神的認識不再是間接的，也不是道聽途說，乃是個人直接的經歷和認識了。這其實是神對每一個屬祂的人的心意，更是屬靈領袖必須有的條件。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) Now God summons Moses again to climb up the mountain and God intended to give him two tablets, likely containing the Ten Commandments. While Moses has already written down “everything the Lord had said” (24:4), what is the significance of having God himself write them on the stone tablets?
(2) Here, Joshua was introduced as Moses’ aide who eventually succeeded him in leading the people into the Promised Land. What lesson about succession can we learn here?
(3) Why does the Bible say that “To the Israelites the glory of the Lord looked like a consuming fire on top of the mountain”?
(4) Forty days and forty nights was a long time. Why would God choose to spend such a long time with one individual, Moses, apart from the need to impart instructions to the people in even greater details?
(5) Could He not just have all these instructions and laws written down for Moses to simply read out to the people? (See Moses’ request in 33:17ff and how he looked after his time with God in 34:29)
(6) Do you think God desires to spend an extended period of time alone with you? Do you have such a desire as well with God?
(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) 現在，神再叫摩西登山，為要把法版(相信是寫上十誡) 交予他。既已有約書寫下一切(24:4)，為何神還要親自寫下及賜予法版？
(2) 這裡稱約書亞為摩西的幫手，他也終於代替摩西帶領百姓進入迦南。這裡讓我們學習到訓練「承繼」人的什麼寶貴功課？
(3) 為何聖經說耶和華的榮耀「在以色列人眼前…如烈火」？
(4) 四十晝夜是一段不短的時間。為何神覺得需要與摩西獨自會面這麼久？
(5) 神是可以在法版外再詳盡寫下其他的吩咐，然後讓摩西照讀出來給百姓聽的。這段時間對摩西有什麼重大的意義？(可參33:17摩西的請求，和34:29所形容會面的後果。)
(6) 你以為神同樣希望與你作長時間的會面嗎？你有這個渴想嗎？
(7) 今天對你主要的提醒是什麼? 你可以怎樣應用在你的生命中?
“Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights.” (Exod. 24:18)
To the people, God was too awesome for them to even come close to the mountain. Their relationship with God was one dominated by fear. Yet, Moses did not only draw close to the mountain, he actually went into the presence of God for forty days and forty nights. And his relationship with the Lord was never the same after this.
To be realistic, God did not really have to ask Moses to spend time, not such a lengthy period of time, with Him in order to receive His commandments. Since God did write down, presumably the Ten Commandments on two stone tablets, He could have written the rest on more stone tablets or even scrolls, if He chose to. That would spare Moses the time to go up to the mountain, and would have given him much more time to teach the people, and certainly would have avoided the making of the golden calf in his absence. It appears that more harm than good had been done because of his extended absence from the people.
However, just the opposite was true. We all know how rebellious these people were. Sooner or later, they would seize an opportunity to make their own gods and turn away from the Lord. On the other hand, these forty days and forty nights had meant a lot to Moses.
It was a time for Moses to know the Lord personally, and not just as His servant, not just as His tool, but as His friend. This is always the heart of God. He is the Almighty God. Irrespective of who we are, He will accomplish His plan, but His desire is always not to use us in spite of us, but because of us. His desire is always that His servants would come to know Him and His heart—as His friends. This was the result of Moses’ extended stay with the Lord. He has changed from a reluctant servant of the Lord to someone who would speak to the Lord face to face as “as a man speaks with his friend.” (Exod. 33:11).
This would not have happened, if Moses simply continued to take orders from God and implemented them without spending an extended period of time with the Lord. Yes, quantity is vital to develop quality especially when it comes to relationship.
When was the last time you spent an extended period of time with the Lord?
「摩西進入雲中上山，在山四十晝夜。」(出24:18)
對百姓而言，神實在是太可怕了，以至他們連西乃山也不敢走近。換句話說，他們與神的關係是被畏懼所刻畫的。摩西就不同了，他不但走近西乃山，更跑到山上去，與神同在四十晝夜。這四十晝夜就把摩西完全改變過來。
按理，神絕對不用摩西留在山上這麼久，仍可以把律法交付他：祂既把十誡寫在石板上，同樣可以把其餘的律例都寫在板上或皮卷上。這樣，不但節省了摩西登山的勞動，更讓他有多些時間來教訓百姓；這就更避免了百姓在山下造金牛犢的罪行。所以，叫摩西放下工作和百姓來登山似乎是不智之舉。
其實，不是這樣的。我們都知道這百姓是硬頸、悖逆的。遲早他們都會找機會和藉口去造自己的神，遠離耶和華的。但這四十晝夜卻是摩西不能缺少的。
這四十晝夜是摩西個人認識神的時刻，不是再單以僕人的身份，不是單作神的工具，乃是成為神的朋友！這是神一貫的心意。祂是全能的神，不論作僕人的如何，祂要完成的，一定會得完成。但祂的心意是我們能配與祂同工，更能體貼、了解祂的心腸—像朋友一樣，這是摩西久留在神面前的結果。他由一個勉強的僕人，變成了與神「面對面說話，好像人與朋友說話一般」的摩西。(33:11)
如果，摩西單是領受命令，然後傳遞給百姓，而沒有一段長久與神獨處的時刻，就不可能與神建立如此親密的關係了。是的，沒有數量(QUANTITY) 就沒有質量(QUALITY) 的。在關係的建立上，這尤為重要！
你上一次與神長久獨處的時刻是多久之前呢？
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
These are the first instructions that Moses receives upon re-ascending Mount Sinai:
(1) Why did God command Moses to build Him a tabernacle?
(2) It is clear that even the highest heavens cannot contain God, will God really dwell on earth with men? (2 Chr. 6:18)
(3) What purposes does the tabernacle serve?
(4) Read John 1:14. The literal translation is: “And the Word became flesh and tabernacled among us.” How does this literal translation deepen your understanding of God’s desire to dwell among us, even at the time of Moses?
(5) What were the materials needed for the building of the tabernacle?
(6) Where would they come from?
(7) Where did these former slaves get all these valuable stuff?
(8) Why didn’t God demand these offerings from them? Why did He leave it to their own choosing?
(9) What if not one heart was prompted to give?
(10) If you were one of the Israelites, would your heart be prompted to give? Why or why not?
(11) 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。
這該是摩西再登西乃山後，耶和華首先的吩咐：
(1) 神為何吩咐摩西建會幕？
(2) 我們曉得就是「天和天上的天，尚不足(神) 居住」(代下6:18) ，故此神真的會住在會幕(即帳棚) 嗎？
(3) 這會幕真正的意義何在？
(4) 請翻到約翰福音1:14：「道(即耶穌) 成了肉身，住在我們中間。」這“住” 字的原文就是會幕—搭帳棚。這使我們對神吩咐摩西建會幕有什麼加深的領會？
(5) 建會幕的材料從何而來？
(6) 百姓從何而得這些貴重的東西？
(7) 為什麼神不「命令」百姓交出這些東西，而說要他們「甘心樂意」的獻上呢？
(8) 若然百姓不甘心，也不樂意怎辦？結果會怎樣？
(9) 如果你是百姓之一，聽到摩西帶來建會幕的信息，你會甘心、樂意的獻上嗎？為什麼？
(10) 今天對你主要的提醒是什麼？你可以怎樣應用在你的生命中?
“Make this tabernacle and all its furnishings exactly like the pattern I will show you.” (Exod. 25:9)
There are quite a few surprises for Moses as he went up to Mount Sinai again, the greatest of which has to be God’s announcement of His desire to dwell among His people through the construction of a sanctuary in the form of a tabernacle.
Of course, the use of a tabernacle as God’s dwelling place among His people was very fitting at this point of human history because of the very nature of a tabernacle—a temporary structure that is not meant to be permanent. This is the symbol for the eventual miraculous act of the “Word became flesh” as God “tabernacle” among us (literal translation of Jn. 1:14).
For the readers, we might also be surprised by the detailed instructions God chose to give Moses as to the construction not only of the tabernacle itself, but of all its furnishings. The shape, the size and the materials—all are specified in no uncertain terms. One wonders why it is a must to follow “exactly the pattern” that the Lord had shown Moses (Num. 8:4). Why two cherubim, not four? Why ten cubits, not twelve? If scarlet is a must to reflect the blood of Christ, why purple, why blue for the rest? Why can’t there be any deviation?
I believe the all-important message is God is the Most Holy God that the worship of whom can only be dominated by a 100% God-centeredness. There is no element of “self” allowed to infiltrate into our worship. No, it does not mean that we cannot be creative in our worship of the Lord, but not creativity that distracts our focus on God and God alone, i.e. anything that takes our focus away from God and toward men is an abomination. Therefore, even creativity should be kept to a minimum as the Scripture reminds us: “Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong. Do not be quick with your mouth; do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few.” (Eccl. 5:1-2)
「製造帳幕和其中的一切器具，都要照我所指示的樣式。」(出25:9)
這次的登山，摩西遇到不少叫他驚奇的事，其中最大的莫過於神吩咐他為祂製造會幕成為祂在地上居住的聖所。
當然，建會幕作神的聖所是合宜的徵記：因為會幕，即帳棚，本身是一個臨時的居所，並非長期，更非永遠的居所。故此，這帳棚是象徵著及後 “道成肉身，「搭帳棚」在我們中間” 這奇妙的神蹟。(註：約1:14的「住」就是會幕/帳棚這字) 。
當讀到神給摩西的吩咐是如此的詳盡時，我們會感到驚奇，特別是連會幕內的擺設、形狀、尺寸和材料也是清清楚楚的列出。我們不禁的問，為何「都要照我所指示的樣式」？為何要是十肘，不是十二肘？為何六個枝子，不是八個？朱紅色固然代表寶血，為何其他的是藍色和紫色，不是白色和綠色？為甚麼沒有彈性？
我相信這裡主要的信息是：這些一切是與敬拜全然聖潔的神有關的，故此這敬拜一定是要一百份之一百以神為中心的，絕對不能有人「自己」的成份參入這敬拜中。從某個角度而言，神不是絕對禁止我們在敬拜中的「創作力」，只要這些不至分了我們絕對以神為中心的心。任何使敬拜的中心由神轉向任何的事物和人物，都污辱了這敬拜。故此，敬拜中的人的「創作力」最好還是儘量避免為佳。聖經不是這樣的提醒我們嗎：「你到神的殿，要謹慎腳步，因為近前聽，勝過愚昧人獻祭，他們本不知道所做的是惡。你在神面前不可冒失開口，也不可心急發言；因為神在天上，你在地下，所以你的言語要寡少。」(傳5:12)