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.
(1) When Moses called for a decision in v. 26, it was a call for repentance and recommitment to the Lord. Who were the ones that responded to the call and, in your opinion, how did they demonstrate their decision “for the Lord”?
(2) As it happened “all the Levites rallied to Moses”, implying the decision among other tribes was split. What did Moses do to the (still) defiant? Was it too harsh?
(3) In what way did the Levites ‘set apart for the Lord” and demonstrated that they were worthy of their calling (to serve the Lord)?
(4) What is the spiritual lesson we are to learn from the Levites?
(5) Although the Lord had held off any immediate punishment, Moses was not sure if he could “make atonement” for their sin (v. 30). By the use of the term “atonement”, what did Moses understand what it might take to “atone” for the sin of the people? (See Lev. 17:11)
(6) Perhaps, sensing the gravity of the sin of the people which might be beyond the redemption by animal’s blood, what did Moses offer God instead?
(7) Did Moses know the consequence of his plea? Why then would he still plead with his own eternal destiny?
(8) What parallel can you find in Romans 9:3? How similar was Paul’s situation as a leader to that of Moses?
(9) Judging from God’s reply, had God forgiven His people? Why or why not?
(10) How can you define forgiveness from God’s action?
(11) What was the verdict on Aaron by the Bible?
(12) 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) 當摩西呼籲百姓：「凡屬耶和華的都要到我這裡來」時，他是發出悔改和重新委身的呼籲。那些人選擇回應這呼籲呢？按理，他們要怎樣表示他們的決定呢？
(2) 結果，利未的子孫作出回應，意味著其他支派內部有分歧。摩西吩咐怎樣對付那些(仍然) 反叛的呢？此舉是否過份？
(3) 利未人此舉怎樣顯出他們是「歸耶和華為聖」的？(按英譯本NIV譯作他們在第28節之舉足以證明他們「已」歸耶和華神為聖。)
(4) 從利未人身上，我們可以領會到什麼屬靈榜樣？
(5) 雖然神沒有立刻施行審判，摩西卻不肯定是否能為民(這大惡) 贖罪(32:30) 。摩西用「贖罪」之詞是意味著一般「贖罪」的方式是什麼呢？(參利17:11)
(6) 「或者」因百姓所犯的是如此大惡，摩西恐怕獻上牛羊的血是沒有效用的，因而他決定向神獻上什麼？(32:32)
(7) 摩西是否明白他所求的後果是什麼？他為何以自己永恆的命運作祭？
(8) 保羅在羅馬書9:3所言，與摩西有何類同和不同之處？
(9) 按神給摩西的回答，祂是否已赦免了百姓？為什麼？
(10) 從神對這事情的處理，你可以給赦罪下個什麼定義？
(11) 聖經在此給亞倫下了什麼判語？
(12) 今天對你主要的提醒是什麼？你可以怎樣應用在你的生活中？
“But now, please forgive their sin—but if not, then blot me out of the book you have written.” (Exod. 32:32)
This prayer of Moses in Exodus 32:32 has to be one of the greatest prayers by men in the Bible, if not the greatest.
This reluctant leader of Israel knew how ungrateful, unfaithful and ever-changing his people were. When he stuck his neck out for his people by killing an Egyptian, he was utterly unappreciated (Exod. 2:14); when he basically had no choice but to take on the impossible task of freeing his people from the yoke of Pharaoh, the people grumbled at the first setback (5:20). After seeing numerous miraculous plagues descend upon the Egyptians, the people were quick to regret their action upon being pursued by Pharaoh’s army. Then there were ongoing complaints of no water, no food and not good enough food. Their constant complaints eventually culminated to the building of the golden calf. If I were Moses, I am afraid, I might use this golden opportunity to back out of the whole mission and let God either raise another rookie leader who knew no better, or go ahead and punish these faithless, wicked people who had no sense of appreciation of what Moses had sacrificed for them.
But the opposite was true of Moses. He knew their sin was too grave to be even atoned by the blood of animal. That was why he said to the people, “But now I will go up to the Lord; perhaps I can make atonement for your sin.” (32:30) So he went up to see God with no animal sacrifice in his hands. But he knew atonement was needed for forgiveness, and so he presented, in essence, his own blood, “but if not, blot me out of the book you have written”, Moses told the Lord.
Although, John Calvin appeared to think that Moses was being presumptuous, I do believe, he meant every word that he said. At this stage of his understanding of and relationship with the Lord, he might not be 100% sound in his theology (as a result of which God had to tell him that his eternal destiny was secure), he sincerely put the collective eternal destiny of his people ahead of his own. He knew what really matters in life is one’s eternal relationship with God. If “greater love has no one than this, that he lay down his life for his friends” (Jn. 15:13), Moses has demonstrated this love, except that as a sinner, his life, even eternal life could not be the basis of atonement, only Christ’s sinless life can. But his plea powerfully demonstrated his likeness of Christ in this respect.
To say that Moses was an unparalleled leader is not an exaggeration.
「倘或你肯赦免他們的罪……不然，求你從你所寫的冊上塗抹我的名。」(出32:32)
摩西這裡的禱告，可算為聖經中最偉大的禱告之一。
摩西—這原本是不大願意作的領袖—深知這群百姓是怎樣的忘恩負義、不守信、和善變的。當初，他挺身而出，為了自己的同胞而殺埃及人時，他所得到的是同胞的冷嘲熱諷(出2:14) ；當他勉強承擔這近乎無可能的使命，去挑戰法老，要救百姓脫離埃及的苦軛時，一踫到第一次的困難，百姓是立刻的埋怨 (出5:21) 。百姓雖然目睹一次又一次的神蹟，但看見法老的追兵時，竟然後悔離開埃及！及後，不是埋怨缺水、就是埋怨缺糧、或是埋怨吃的不夠好。他們不停的埋怨，引至最後是鑄金牛犢、背棄神。如果我是摩西，我豈不趁機放棄百姓，讓神親自了結這不忠、不義、無良的一群嗎！
但摩西卻不是這樣。他知道這樣的叛逆神，恐怕牛羊的血也不能贖罪。因這原故，他告訴百姓說：「我如今要上耶和華那裡去，或者可以為你們贖罪」(32:30) 。但他沒有帶同牛羊上山，怎能贖罪呢？為要百姓的罪得赦，他就向神獻上自己的生命—不是這肉身的生命而已，乃是他永恆的生命—他的靈魂：「倘或祢肯赦免他們的罪……不然，求祢從祢所寫的冊上塗抹我的名。」 (32:32)
雖然加爾文似乎認為摩西這樣求有點不當，但我確信，摩西是出自真心的說出這句話來。按他這時對神的認識，他未必對永恆的真理有全面的認識(故此神在此叫他認識他永生的穩固) ，他卻把百姓的永恆命運，放在自己之前。他更知道，最重要的是與神永遠的關係。如果，「人為朋友捨命，人的愛心沒有比這個大的」(約15:13) ，摩西誠然付出了這愛。不過，縱使他願意付出，但作為有罪的生命，不能作贖罪的憑據；惟有基督耶穌、無罪的生命才可以。但他的懇求卻充份顯出他像耶穌的形像。
故此，說摩西是罕有的屬靈僕人領袖，絕不是誇張的。 Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) The Lord appeared to have reneged on His promise to Abraham in 32:10; here He re-affirmed that promise, except with one exception. What was it?
(2) How important was this exception, especially in terms of how the worship of Yahweh should be different from pagan worship?
(3) How did the people respond to the reply from the Lord?
(4) Why did they take His reply as “distressing words”? How did this show the maturity of the people in their relationship with the Lord?
(5) We learn from this passage that even before the instructions to build a tabernacle, Moses erected a “tent of the meeting”.
a. What were its purposes?
b. How did God choose to reveal His presence?
c. Why did God choose to reveal His presence in this way? What messages did He wish to send to the people?
(6) As awesome as God and His appearance had to be, how did the Bible describe Moses’ meeting with the Lord?
(7) What is meant by “face to face”?
(8) What is meant by “as a man speaks with his friend”?
(9) What kind of a God is being portrayed by this description?
(10) Does it speak to your meeting with the Lord daily? Why or why not?
(11) A final note on such meetings has to do with Joshua. Why is Joshua being mentioned here?
(12) What have you learned today and how may you apply it in your life?
第156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) 雖然耶和華在32:10似乎是改變了祂對亞伯拉罕的約。但在此，祂重新肯定這前約，卻加上一個例外。這個例外是什麼？
(2) 為什麼這例外實質上把對耶和華的敬拜和對外邦鬼神的敬拜之主要分別除去了？
(3) 百姓是怎樣回應神的決定？
(4) 為何百姓以此為「兇信」？這怎樣顯示出百姓與神關係的成長？
(5) 這段經文告訴我們，在「會幕」被建造之前，摩西已立一帳棚作臨時的會幕：
a. 它的作用是什麼？
b. 神怎樣顯出祂的同在？
c. 為何要如此？內中的信息是什麼？
(6) 雖然神的出現顯出祂的可畏，但聖經怎樣形容摩西與神的會面呢？
(7) 「面對面」是什麼意思？
(8) 「好像人與朋友說話一般」又是什麼意思？
(9) 這裡所表彰的是怎樣的一位神？
(10) 與你今天與神相會的時刻相似嗎？為什麼？
(11) 這裡為何又提到年輕的約書亞？
(12) 這信息今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“But I will not go with you, because you are a stiff-necked people and I might destroy you on the way.” (Exod. 33:3)
As God appeared to have been pacified by Moses’ unparalleled plea using his own eternal destiny as a sacrifice, He agreed not to renege on His promise to their forefathers, with one exception, and that was He would not go with them. Instead, He would send an angel to lead them.
To Moses and the people it would have been good news, except that they understood the great impact of this absence of God among them and they were in distress. One wonders what difference it might make. As long as the angel is sent by God and represents the Lord, all should be well—miracles would continue to follow them or even precede them; enemies would be defeated and they would eventually be led into the Promised Land. What is the difference? The difference was explained by Moses as he continued to plead for His change of heart: “If your Presence does not go with us…What else will distinguish me and your people from all the other people on the face of the earth?” (Exod. 33:16)
Durham insightfully explains, “No people, no matter how religious they are and for whatever reasons, can be a people of God without the Presence of God. Moses has posed the ultimate either/or: Yahweh’s decision to withdraw His presence from Israel is the decision of Israel’s fate. Without Yahweh’s presence, in the dark and chaotic umbra of His absence, Israel will cease to exist.” (Durham, 448)
Indeed, the ultimate covenant is not about entering into the Promised Land, not about being an independent nation, but about being a People who belonged to God.
「領你到那流奶與蜜之地。我自己不同你們上去；因為你們是硬著頸項的百姓，恐怕我在路上把你們滅絕。 」 （出33:3）
經過摩西以自己的永生來為百姓懇求後，耶和華願意繼續祂對列祖的承諾，帶領他們進應許地，惟是祂不會親自與他們同去，只會打發使者引領他們。
其實這應該是個好消息，但百姓卻以此為「兇信」，因為他們明白沒有神親自同去的後果。我們或許會問：有沒有神親自同去有多大的分別呢？只要天使是神所差派的，便能代表神，豈不是夠好嗎？神蹟奇事會照樣的隨著他們，甚至有天使行在他們的面前；敵人會照樣被擊敗；最後便進入迦南應許地。那有什麼分別呢？
當然有啦！摩西就在繼續向神懇求時說：「人在何事上得以知道我和你的百姓在你眼前蒙恩呢？豈不是因你與我們同去、使我和你的百姓與地上的萬民有分別麼？」(33:16)
解經家Durham的分析有見地，他說：「如果沒有神親自的同在，任何人，不論他們是怎樣敬畏神、或出於什麼原因，都不可以是神的子民。摩西指出了最重要的關鍵：耶和華作出不親自與以色列民同在的決定，是以色列民命運的關鍵。沒有耶和華親自的同在，以色列民會陷入無神、黑暗、紛亂的漆黑中而消失。」(
是的，神與祂的百姓所立的約，至終不是在乎進入地上的應許地，也不在乎他們成為獨立的國家，乃在乎叫他們成為完全屬於神的子民。這是他們與萬民的分別！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
[The preciousness of this dialogue between Moses and the Lord deserves our special attention. As a result, I suggest that we pause and carefully mull over these three verses today.]
(1) Before we reflect on this marvelous dialogue between Moses and the Lord, can you reflect on your daily meeting with the Lord: are you satisfied with your daily communion with the Lord? On a scale of 10, how would you rank your daily meeting with the Lord?
(2) Explain the reason(s) behind your ranking above.
(3) As you read this passage:
a. How would you rank Moses’ communion with the Lord?
b. Do you think Moses was satisfied with his meeting with the Lord? Why or why not?
(4) Read carefully vv. 12-13 and analyze in details (point by point) and see (a) what was being asked by Moses, and (b) what basis did Moses use in each of his requests:
a. The request was to know whom He would send: what was the basis of this request and why?
b. The request was to “teach him His ways”: what were the bases of this request and why?
i. In particular: what is meant by “know you by name”?
ii. What has the request to do with finding favor and being pleased with Moses?
iii. What does it mean by “that I may know you”? What has it to do with the request?
c. What has the reminder that “this nation is your people” to do with the above requests?
(5) What can we learn from Moses:
a. In basing his requests on what the Lord had said? And
b. Why he asked what he asked?
(6) What was God’s reply in v. 14?
(7) In pointing out that He will give him rest:
a. What did God see as the ultimate request of Moses?
b. What is meant by “rest”?
c. How is Moses’ rest related to God’s “Presence” going with him?
(8) Can you say that you have the “rest” that the Lord promised to Moses? Why or why not?
(9) Having read this dialogue between Moses and the Lord, what do you want to ask of the Lord today?
(10) 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。
這短短的三節含意甚深，值得我們反複的思想：
(1) 在細思摩西與神這精彩的對話之前，請用點時間反省你與神每天的靈交生活：你滿意嗎？如以1至10來衡量，你會給你的靈修生活多少分？(10為滿分)
(2) 請解釋你所給的分數之原因。
(3) 當你讀到昨天的經文：
a. 你會給摩西的靈修生活多少分？
b. 你以為摩西很滿意他與神的靈交生活嗎？為什麼？
(4) 請再細讀12-13節，並試逐點分析：(a) 摩西在求什麼？(b) 他按什麼理由去求？
a. 他要知道神要打發誰與他同去：這請求的理由是什麼？
b. 他求神將道指示他：這請求的理由是什麼？
i. 「按名(被神) 認識」是什麼意思？
ii. 這請求與蒙恩何關？
iii. 與使他「認識」神何關？
c. 要神想念這民是祂的，與以上的請求又有何關？
(5) 我們從摩西(a) 以神的話作請求的基礎和(b) 所求的內容，可以有什麼學習？
(6) 神的回答是什麼？
(7) 神應允給摩西安息叫我們曉得：
a. 神知道摩西在求什麼呢？
b. 安息是什麼意思？
c. 摩西的安息與神親自同去有何關？
(8) 你能否說已得到神應許摩西的安息嗎？為什麼？
(9) 讀過摩西與神在此的對話，今天你想向神求什麼？
(10) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“So I may know you…” (Exod. 33:13)
We have just read one of the most amazing descriptions of Moses’ communion with the Lord: face-to-face; speaking as friends; and reflecting God’s glory on his face. If I were to rank Moses’ time alone with God, I would have given it a 10! Bar none!
And yet, it appears that Moses was far from satisfied with such an intimate encounter with the Lord, he still found it lacking—something was still missing from it. So, he pressed the Lord for more in Exodus 33:12-13.
The first request had to do with his mission, being a leader of God’s people and he said, “you have not let me know whom you will send with me.” In other words, he admitted that he could not lead God’s people by himself. Without God’s help, he knew it would only be a failure, not a success.
The second request was based on God’s choice and God’s favor. God has said that he knew Moses by name, meaning of all people, He knew him personally, thoroughly and intimately, and such knowledge was proof of God’s favor. Yet, Moses was not satisfied with this, because it could be one-sided. There was no doubt that God knew him intimately, but he did not know God to the same extent, and so he asked, “Teach me your ways, so I may know you…” Moses desired to know God as well as he was known. It was genuine knowledge, mutual knowledge, true intimacy that he was after. And there is no real knowledge, if God’s presence does not go with him.
And so, we read that God was so delighted with his request that He answered, “My Presence will go with you and I will give you rest.”
God knew that in spite of His glorious appearance to Moses from time to time, only His constant, full-time Presence would truly satisfy the inner yearning of a human soul. No, Moses was not after the spectacular, he wanted only one thing—God’s ever presence with him.
Augustine was so right when he said, “Our hearts are restless until they rest in you.”
「我如今若在你眼前蒙恩，求你將你的道指示我，使我可以認識你……」 (出33:13)
我們剛讀過聖經記載摩西與神面對面、像朋友般交談的經歷。如果我要以1到10分來衡量摩西與神的「靈修生活」，我一定給予10分！因為實在好得無比！
誰知，摩西似乎以此為不足。他仍然覺得不足夠，好像還缺少什麼似的。因而，他在33:12-13向神發出進一步的懇求。
第一個懇求是與他身負帶領百姓的使命有關的：他問神說「(祢) 卻沒有叫我知道祢要打發誰與我同去……」這句話表示他自知不能單獨引領百姓。沒有神的幫助，他知道是絕對不能完成使命的。
第二個懇求是與神的揀選和恩典有關的：神曾說，祂按名認識摩西，意思是說，在千萬人中，祂個別的認識摩西，是透徹地、親切地認識他。這樣的知識，充份表明了他在神面前蒙了大恩。但摩西不以此為滿足，因為這是單方面的認識。神固然是透徹地、親切地認識他，但他卻並沒有同樣的認識神；因此他說：「求祢將祢的道指示我，使我可以認識祢」。摩西渴望能如神認識他那樣的認識神。他所渴望的認識，是真正的、彼此的、和親切的認識。但是，沒有神親自的同在，就沒有這種真正的認識。
他的渴求何等討神的喜悅！神立刻回答說：「我必親自和你同去，使你得安息。」
神知道，雖然祂常向摩西在榮耀中顯現，惟有祂常常、持續的親自同在，才能滿足人的靈魂、心底的渴求！摩西絕非追求什麼榮光、奇事，他單單要的是神永遠的同在。
奧古士丁說得對：我們的心是不能安息的，除非能安息於祢！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) According to Moses: why did God’s presence distinguish him and God’s people from all the other people on the face of the earth? Why would the sending of an angel before them not suffice?
(2) What was God’s unequivocal answer to Moses? Mull over this reply and see how precious it must have been to Moses.
(3) Do you think God is telling you the same today? Why or why not?
(4) Now Moses presented a very bold request to God in v. 18. Do you think it was a spur-of-the-moment request or something he had thought of all along, even in the beginning of this dialogue?
(5) What prompted Moses to make such a bold request?
(6) How does this speak to Moses and his relationship with the Lord?
(7) God gave Moses a four-fold reply:
a. What is meant by causing all His goodness to pass in front of Moses?
b. What does the proclamation of God’s name (i.e. Yahweh) in Moses’ presence mean?
c. Why did God emphasize His sovereignty concerning His mercy and compassion here?
d. What is the one thing that God cannot do? Why?
(8) What then was the next “best” thing that the Lord could do in answer to Moses’ request? What was its purpose?
(9) Compared Moses’ encounter with the Lord here with ours today:
a. Is there any difference in terms of our relationship with God?
b. Is there any difference in terms of His presence with us?
c. Is there any difference in terms of His leading us?
d. Is there any difference in terms of seeing His face?
(10) Who is more blessed: Moses or you? Why?
(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。
(1) 按摩西所言，是什麼叫以色列人與地上萬民有別？為何差遣使者不行？
(2) 神給予摩西清晰的回答是什麼？請細思這回答對摩西是何等的寶貴。
(3) 今天神是否同樣這樣向你說？為什麼？
(4) 摩西在第18節向神提出極其不可思議的請求。你以為這是他一時衝動的懇求，還是他早已渴想的心願？
(5) 是什麼驅使摩西作出這請求？
(6) 這怎樣顯示摩西與神的關係？
(7) 神給予摩西四方面的回答：
a. 什麼是「要顯我一切的恩慈」在他面前經過？
b. 為何要「宣告」祂的名？
c. 為何提到祂「恩待、憐憫」的主權？
d. 但不能給摩西行的是什麼？為什麼？
(8) 雖然是不能給摩西行所求的，神給予他「次好」的應允是什麼？用意何在？
(9) 試把摩西與神的交通與你(與神的交往) 相比：
a. 與神的關係上有分別嗎？
b. 與有神的同在上有分別嗎？
c. 與有神的引導上有分別嗎？
d. 與神的見面上有分別嗎？
(10) 與摩西相比，誰更有福？
(11) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Now show me your glory.” (Exod. 33:18)
We have just considered how Moses longed to know God as he was known by God. With God’s promised Presence, he should have found rest for his soul. I believe he did, except that love knows no end. Who does not want to go deeper into the fountain of God’s love? And so he pressed for more: “Now show me your glory,” Moses asked the Lord.
We might wonder why he so asked? Had Moses not seen God’s awesome presence at Mount Sinai? Even in the lowly tent of meeting, did he not see God face to face? Did he not talk to God as His friend? Did the glory of God not envelop the tent? Why did he ask God to show him His glory?
God understood what Moses longed for and He answered, “you cannot see my face, for no one may see me and live.” (Exod. 33:20)
Most commentaries that I have come across opine that God had allowed Moses to see His face already, albeit in a limited fashion, not in His full extent, otherwise Moses would not be able to bear the sight. So, Moses now wished to see God as He fully is which is impossible until that day “when He appears, we shall be like Him, for we shall see Him as He is.” (1 Jn. 3:2)
Although Moses asked for the impossible, he got what was possible this side of heaven—he saw not only the back of God, but God has caused all His “goodness” to pass in front of him. (Exod. 33:19)
I love Calvin’s comment at this point: “The passing by signifies a vision of brief duration; as if He has said, Let it suffice thee to have seen once, as for a moment, my glory, when it shall pass before thine eyes. The word…tub, which I have rendered beauty (decorum), others translate good, (bonum;) and hence some take it to mean goodness; but the expression beauty…is more suitable, in which sense we find it used more than once.” (Calvin, 378)
O Lord, may we see the same beauty that Moses saw!
「摩西說：求你顯出你的榮耀給我看 。」(出33:18)
我們昨天思想過，摩西是何等的渴望像神認識他那樣的認識神。神既然答應親自與他同在，他應是找到了安息的。然而，愛無止境—誰不希望在神的愛的海洋中更進深呢！所以，摩西繼續進一步的求問：「求祢顯出祢的榮耀給我看。」
我們或許會希奇他這樣的求問：摩西豈不已在西乃山上看到神無比的威榮嗎？就是在他自設的會幕中，他豈不是常見到神的榮光嗎？他豈不是面對面、像朋友一樣的與神交談嗎？神的榮耀豈不已充滿了帳棚嗎？
神明白摩西真正的渴求是什麼，因此祂回答說：「你不能看見我的面，因為人見我的面不能存活。」(33:20)
我所讀到的解經書多數認為神一向是容許摩西有限度的見到祂的面的，但非全面，否則摩西一定擔當不了。現在，摩西的渴想是完完全全的看到神的真面貌—這是要等到那天主顯現的時候，「我們必要像他、因為必得見他的真體。」(約壹3:2)
雖然，摩西所求的是沒有可能的事，神卻仍給他「次好的」，就是讓他看到祂的背，也要顯祂一切的「恩慈」在摩西面前經過(33:19) 。
我很喜歡加爾文對這句話的提點：「這『經過』是一個短暫的異象；祂好像是說：雖然是短暫，但當它從你眼前經過，就讓它成為足夠吧。但是……sub這字我譯為美麗(decorum) ，他人譯為恩慈(bonum) ，故此讀者以為是恩慈。但譯作美麗……比較適合，也在聖經中多處如是。」(Calvin, 378)
主阿，是的，求祢同樣讓我們看到摩西所看到祢榮耀的美麗！
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) What did the re-writing of the Ten Commandments on stone tablets by God signify, especially in light of the golden calf incident?
(2) Metaphorically, what might be the weight of the two stones tablets which Moses had to carry all the way up to the mountain, also signify as far as the Law is concerned?
(3) Compare what happened in vv.5-7 to what God has promised Moses in 33:19.
a. What does this special revelation by God mean to Moses, especially in the light of the promise?
b. Reflect again on the significant meaning of proclaiming of His own name, Yahweh, as He passed in front of Moses. (In fact, He proclaimed His name twice!)
c. What is the significance of the other proclamations being made at this point:
i. Compassionate, gracious and slow to anger
ii. Abounding in love and faithful
iii. Maintaining love and forgiveness to thousands, and yet
iv. Punishing the guilty and their children (and children’s children) to the 3rd & 4th generations! (Why was it put at the end of the proclamation?)
(4) How special was Moses’ response in vv. 8-9, especially in light of the fact that he could talk to God “as His friend”? (33:11)
(5) At this moment of God fulfilling His own promise to Moses of 33:19, what did Moses seize or make use of this opportunity to plead with God about? What emphasis did the use of the word, “inheritance” signify?
(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) 鑒於百姓所犯(鑄金牛犢) 之大惡，神重寫十誡法版之意義何在？
(2) 年紀不輕的摩西，要親攜相信重量不輕的法版上山，我們可以怎樣從靈意的角度去領會律法？
(3) 試把神在33:19向摩西應允的話，與這(5-7節) 所發生的相比：
a. 神這次的顯現對摩西有什麼特別的意義？
b. 再次思想宣告耶和華這名(兩次) 的意義何在？
c. 其他的宣告又有什麼意義呢？
i. 有憐憫、有恩典、不輕易發怒
ii. 有豐盛的慈愛和誠實
iii. 為千萬人存留慈愛、赦罪
iv. 以「追討罪、自父及子直到三四代」結束。
(4) 摩西雖然是朋友般與神交談，他在第8節的反應表示什麼呢？
(5) 摩西趁耶和華對他(作33:19的應許回應)的顯現，向神求什麼？他用「產業」這詞的用意是什麼？
(6) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“And He passed in front of Moses, proclaiming, ‘The Lord, the Lord….” (Exodus 34:6)
It is interesting to note that as the Lord appeared to Moses again and “stood there with him”, He proclaimed His own name, Yahweh, twice, the meaning of which is nicely captured by Keil and Delitzsch as follows:
“What Moses saw we are not told, but simply the words in which Jehovah proclaimed all the glory of His being; whilst it is recorded of Moses, that he bowed his head toward the earth and worshipped. This ‘sermon on the name of the Lord,’ as Luther calls it, disclosed to Moses the most hidden nature of Jehovah. It proclaimed that God is love, but that kind of love in which mercy, grace, long-suffering, goodness, and truth are united with holiness and justice. As the merciful One, who is great in goodness and truth, Jehovah shows mercy to the thousandth, forgiving sin and iniquity in long-suffering and grace but He does not leave sin altogether unpunished, and in His justice visits the sin of the fathers upon the children and the children’s children even unto the fourth generation. The Lord had already revealed Himself to the whole nation from Mount Sinai as visiting sin and showing mercy (ch. 20:5ff.). But whereas on this occasion the burning zeal of Jehovah which visits sin stood in the foreground, and mercy only followed afterwards, here grace, mercy, and goodness are placed in the front. And accordingly all the words which the language contained to express the idea of grace in its varied manifestations to the sinner, are crowded together here, to reveal the fact that in His inmost being God is love. But in order that grace may not be perverted by sinners into aground of wantonness, justice is not wanting even here with its solemn threatenings, although it only follows mercy, to show that mercy is mightier than wrath, and that holy love does not punish till sinners despise the riches of the goodness, patience, and long-suffering of God. As Jehovah here proclaimed His name, so did He continue to bear witness of it to the Israelites, from their departure from Sinai till their entrance into Canaan, and from that time forward till their dispersion among the heathen, and even now in their exile showing mercy to the thousandth (note: Keil and Delitzsch was published before Israel became a nation again in 1948), when they turn to the Redeemer who has come out of Zion.” (Keil and Delitzsch, 478)
「耶和華在他面前宣告說：耶和華，耶和華……」 (出34:6)
當摩西按神的吩咐手裡拿著兩塊石版登西乃山與神會面時，耶和華神在雲中降臨，並「和摩西一同站在那裡」。繼而，神再次宣告祂的名：耶和華，耶和華。解經家Kei & Delitzsch對這個宣告有以下的見解：
「聖經沒有告訴我們摩西看見的是什麼，只告訴我們耶和華宣告的話語，藉此顯出祂榮耀的真體；並告訴我們，摩西急忙伏地下拜。馬丁路德稱它為『耶和華的名的講道』，是神向摩西彰顯祂隱藏的屬性。它宣告神是愛—是那種把憐憫、恩慈、長久忍耐、美善、真理與聖潔和公義合而為一的愛。作為那憐憫的那位，滿有美善和真理，耶和華顯憐憫給千萬人，在忍耐與恩典中赦免罪孽和過犯。但是祂萬不以有罪為無罪，以公義來追討罪，自父及子直到三四代。耶和華曾在西乃山向所有國民顯出祂是討罪和憐憫的神(20:5ff) ；但當時的情景是以耶和華的怒氣為先、憐憫為後。但是這裡是放恩典、憐憫和慈愛在前的。從這裡所記載表達恩典的不同的言詞，是要向罪人顯示，神內裡至終的屬性是慈愛。但為要叫這恩典不被罪人濫用，變成放縱的機會，公義在此亦帶出嚴厲的警告。但公義卻是在憐憫之後，為要顯出憐憫比怒氣為大，而神因愛要等待罪人輕視祂的豐盛恩慈和長久忍耐才施加懲罰。耶和華在此宣告祂的名，亦繼續向以色列人為這名作見證，由他們離過西乃山、進入迦南、直至被擄到外邦、甚至今天流散各地(註：這篇是在以色列在1948年復國前寫的) ，祂仍在向他們的萬千施慈愛，直到他們歸向那從錫安出來的救贖主。」
(Keil & Delitzsch, 478)
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) In spite of the horrible sin committed by the people which essentially had broken God’s covenant with them, yet with Moses’ intercession, God was prepared to make a new (or renew His) covenant with them How special was this covenant according to vv. 10-11?
(2) What does this reveal about God’s character?
(3) In this new. or rather, renewed covenant, God reiterated, among other obligations of the people, the following:
a. Not to make treaty with the locals: how might the making of a treaty be a snare to them down the road? (See God’s reasons in vv. 15-16)
b. Break down altars, stone and poles: what if they do not (and they did not!)?
(4) Why, of all commands, did God feel the need to emphasize these two commands?
(5) What contemporary message does it have for us today?
(6) These first obligations ended with v. 17 which was unmistakably linked to the golden calf. With such a serious failure at the foot of Mount Sinai and the clear reiteration of the Lord, do you think the Israelite would dare repeat such an offence? (See what happened in 1 Ki. 12-13, and God’s reaction.)
(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) 雖然百姓所犯(鑄金牛犢) 之大惡，實質上是毀約之舉，但在摩西的代求之下，神準備再與他們(重新) 立約。按第10-11節所言。這重新的約有什麼更特別的應許？
(2) 這顯示出神什麼屬性？
(3) 神在新約中重申了一些命令，包括：
a. 不要與鄰邦立約：為何與他們立約會成網羅？(見34:15-16)
b. 要拆毀祭壇、柱像、木偶等：不如此行後果會怎樣？
(4) 為何在眾多的誡命中，神特別在此時提以上兩項？
(5) 對我們今天的信息又是什麼？
(6) 這些重申的命令以第17節為結束：這結束的命令明顯與鑄金牛犢的罪有關。你以為以色列人會重蹈覆轍嗎？(參王上第12-13章，並看看神的回應。)
(7) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“Be careful not to make a treaty with those who live in the land where you are going, or they will be a snare among you.” (Exod. 34:12)
As Evangelicals, we tend to greet such a command by the Lord to the Israelites, admonishing them not to associate with their neighboring nations, with a bit of resistance. “How then can they reach these pagans for the Lord?” we are tempted to ask.
It is true that Israel has been chosen by God to be a nation of priest, and as the inheritor of the Abrahamic covenant, to be a blessing to all nations. This, as we know, has been the greatest failure of the nation of Israel. But their failure lay exactly in their failure to maintain their singular devotion to Yahweh, through worshipping the gods of their neighbor because of their failure to obey the captioned command by the Lord, which He, of all commands, saw fit to have Moses reiterate right after his descent from Mount Sinai.
The reason that the Lord chose to have Moses mention this command among the first as he came down from his meeting with God on Mount Sinai was obvious. The nation of Israel was like an adolescent as far as their spiritual condition was concerned. They were not adults in the business of the Lord. Like teenagers, they needed to build themselves up in the knowledge of the Lord and strict obedience to the commands of the Lord was key to their growth.
Had the nation of Israel stuck to the adherence of this disassociation and become a strong nation loyal to the worship of Yahweh, other nations would be attracted to learn of the ways and worship of the Lord. In a small way, we have seen gentile converts being attracted to Judaism, whether it was the Queen of Sheba in the time of Solomon, or the Ethiopian eunuch in Acts. However, I am afraid, Israel’s failure to live out their singular devotion to the Lord and their discrimination against the gentiles had driven many more away from coming to the Lord.
Not that we need to be very mature in the Lord before we can reach out to non-believers these days by associating with them in the common venues of our daily life; at least we need to firmly ground ourselves in the Word of God before we can seek to influence others for Christ. As we seek to reach others for Christ, we should remember that it is our difference from (not our conformity to) their worldview and lifestyle that causes them to seek the truth in Christ, and it is our love that will help them cross that bridge of difference.
「你要謹慎，不可與你所去那地的居民立約，恐怕成為你們中間的網羅。」(出34:12)
作為福音派的基督徒，讀到以上的命令，我們心中可能在想：「不與外邦人交往，如何能叫他們認識我們的神呢？」
以色列人蒙神揀選，是要作祭司的國度，也要因承受了神與亞伯拉罕的約，成為萬國的祝福。我們都知道，他們在這位份上失敗了。他們的失敗乃在乎他們沒有專一的敬拜、跟從耶和華，反而跟從、敬拜鄰邦的偶像。他們這個失敗，也是因為沒有遵守以上的誡命所引至的。這誡命是神要摩西在一下山時，首先向百姓重申的。神這樣著重這誡命並非無因。
當時的以色列人，就像一個青少年一樣，快有成年的身軀，卻沒有成年人的成熟，對神的事情更是如此。他們是需要成長，立穩屬靈的根基的。為此，他們需要嚴守神的誡命。
如果以色列人嚴守神這吩咐，不與鄰邦立約，建立一個專一單敬拜耶和華的國家，在神厚賜恩典下，鄰邦自然會被吸引來尋求耶和華。其實就是在他們沒有真的專心跟隨神之下，我們看到外邦人仍有被吸引去認識耶和華的：所羅門王時代的示巴女王，和使徒行傳的安提阿伯的太監是其中的例子。如果他們是專一的跟從耶和華，相信會有更多的外邦因他們得福。
我不是說，要靈裡非常成長就不要與不信的人接觸和交往，乃是說，我們自己先要好好紥根在神的話語上，以至我們能用生命去影響未信的世界，而不是被它所影響。在力求引領這世界的人歸主，我們不要忘記：是我們與他們的分別 (不是我們向他們的溶入) 吸引他們來尋求我們的神，也是我們像基督的愛幫助他們越過這分別的洪溝。
Read slowly and reflectively the assigned passage twice at least and consider the questions that follow each day.
(1) After the reiteration against idol worship, the second part of this renewed covenant deals with things associated with Yahweh’s worship. Try to analyze each of these reminders and see what the emphasis of each is as it pertains to the worship of Yahweh.
(2) Now compare your insights with the suggestions below:
a. The celebration of unleavened bread (v.18): absolutely no sin allowed!
b. The first-born rule (vv. 19-20): all the people belong to the Lord!
c. No-empty-handed rule (v. 20): sign of reverence and gratitude!
d. The Sabbath rule (v. 21): Rest—out of obedience, setting apart and desire to rest in God!
e. Three Festivals and blessings (vv. 22-24): importance of assembly before God as a people, carrying special blessings!
f. Rules of sacrifices (v. 25): No contamination!
g. The best is demanded! (v. 26)
h. No cooking of baby goat in mother’s milk (v. 26b): even in sacrificing to the Lord, have compassion on the sacrificed animals!
Reflect on these rules of sacrifice and the suggested emphasis of each (together with your own insights), and apply them to your worship of the Lord today. How might these reminders or emphases revolutionize your own worship today?
(3) How long did Moses spend with the Lord this time?
(4) How did the people handle his absence this time?
(5) Why was Moses’ face radiant and even he himself was not aware of it?
(6) From what was being described here, it did not happen only at this particular 40-day-and-night encounter, but at each of the Moses’ meetings with the Lord. Do you think this was something only unique to Moses (and for a purpose), or something that could happen even to us today?
(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) 這重申的約，以禁鑄偶像為止，然後談到有關向耶和華的敬拜：請試把這段逐點先後分析，然後才思想以下的問題。
(2) 請把你分析所得與以下的提示作比較：
a. 守除酵節(34:18)：絕對的除罪
b. 頭生之例(34:19-20): 所有全屬神
c. 不可空手見神(34:20): 存感恩的心
d. 守安息日(34:21): 聽命、分別為聖、親近神
e. 守一年三節(34:22-24): 全民集會、帶特別的祝福
f. 獻祭之例(34:25) ：不能沾污
g. 獻上初熟之物(34:26) ：獻上最好的
h. 不用母奶煮羊羔(34:26b): 憐憫祭牲。
請按以上提議和你的分析作反思：看看怎樣應用在你今天的敬拜生活中。
(3) 這一次，摩西留在神的面前多久？
(4) 百姓這一次怎樣處理他的不在？
(5) 為何摩西面會發光，連自己也不知？
(6) 似乎他面上的光輝不是單局限於這四十天與神的會面，而是每次都是如此。你認為這是局限於摩西的經歷(用意是什麼呢？) ，還是今天也可以發生的呢？
(7) 今天對你主要的提醒是什麼？你可以怎樣應用在生活中？
“When Moses came down from Mount Sinai with the two tablets of the covenant law in his hands, he was not aware that his face was radiant because he had spoken with the Lord.” (Exod. 34:29)
The study of Exodus comes to a personal climax for me in chapters 33-34 where Moses’ reluctant journey with God has turned into his personal quest to know and even to see God. His journey has changed from one of task and duty to one of friendship and intimacy with his Master. And the most amazing thing was: he had never pursued the spectacular and the glory, and yet he ended up soaking up God’s glory without even knowing it. More and more God became his only reason for existence; more and more to know God became his only passion of life; more and more the radiance on his face became the mark of his communion with the Lord. The radiance of his face, I believe, had less to do simply with God’s Presence and more to do with his union with God in his heart and soul.
Instead of yearning for the radiance, may I invite you to spend time meeting with the source of the radiance, the Lord Jesus, through reflecting on the lyrics of the following hymn by Bernard of Clairvaux of the 12th Century—Jesus the Very Thought of Thee.
Jesus, the very thought of Thee
With sweetness fills the breast;
But sweeter far Thy face to see,
And in Thy presence rest.
Nor voice can sing, nor heart can frame,
Nor can the memory find
A sweeter sound than Thy blest Name,
O Savior of mankind!
O hope of every contrite heart,
O joy of all the meek,
To those who fall, how kind Thou art!
How good to those who seek!
But what to those who find? Ah, this
Nor tongue nor pen can show;
The love of Jesus, what it is,
None but His loved ones know.
Jesus, our only joy be Thou,
As Thou our prize will be;
Jesus be Thou our glory now,
And through eternity.
「摩西手裡拿著兩塊法版下西乃山的時候，不知道自己的面皮因耶和華和他說話就發了光。」(出34:29)
在我個人而言，出埃及記第33-34章是我讀這卷書的高潮：看到摩西靈命的改變，由勉強的僕人，變為渴慕尋求、認識神的屬靈人；由只看使命的領袖，變成神的密友。最特別的是：他從不希罕榮耀和地位，卻在自己也不為意中，吸取、反映了神的榮光。到了這生命的階段，摩西越過、越以神為他惟一的中心；越來越以認識神為他生命惟一的渴求；因此神的榮光的反照也越來越成為他生命的標緻。我相信，他面上的榮光不是單因他肉身處在神的同在之中，更是因為他的心靈越來越靠近神。
容許我在此與你們分享以下的詩詞，願意我們與神的靈交像摩西一樣，叫我們越來越靠近神的心。
1. 你的靈豈非已見過祂？你的心曾否被祂所奪？
你當認祂為人中第一人，歡喜選那上好的福分。
2. 從前的偶像使你傾倒；這屬世和屬肉的物寶，
鍍過金好使你情不自禁，浸過蜜好使你不它行。
3. 甚麼會使地上的偶像，失去它那美麗的模樣，
並不是灰心失望或勸勉；乃是“無價之寶”的一現！
4. 不是什麼本份的催促，就會使偶像化成灰土；
乃是祂榮耀美麗的噴吐，並祂心裡柔愛的流露。
5. 惟有彼得所見的淚眼，司提反所仰望的榮臉；
陪著馬利亞同哭的慈心，會叫我脫離地的吸引。
6. 哦，求祢來吸引並施情，直等到祢充滿了這心；
我們蒙救贖，是祢的同伴，與偶像還有甚麼相干？
副歌：
祢是千萬人中之第一人！哦，求祢開我眼，並奪我心；
摔碎眾偶，並歡迎加冠。祢為千萬人中之第一人。
(角聲209)