Joshua
約書亞記
Joshua
約書亞記
Introduction
引言
The great principles set forth in the Pentateuch as to the relations of God and man
摩西五經中所陳明神與人關係的偉大原則
We have gone through, by the goodness of God, the five books of Moses. They have set before us, on the one side, the great principles on which the relations of man with God, and of God with man, in their great elements, are founded, such as redemption, sacrifice, and the like; and on the other, the deliverance of a people set apart for Himself, and the different conditions in which they were placed, whether under grace in the form of promise, under law, or under God's government established over them by the special mediation of Moses.
我們已經憑著神的恩慈走過摩西五經。它們(摩西五經的內容)擺在我們前面，首先是人與神，神與人關係的偉大原則，在它們偉大的元素裡可以找到，諸如救贖、獻祭等等;另一方面，為著神自己，祂救贖了一個族類並且將他們分別出來歸給祂自己，他們被放在各種不同的環境裡，無論是在應許形式裡的恩典下，在律法之下，或在神藉著摩西這位特別的中保所建立的行政管理之下。
We have had occasion in them to examine the history of this people in the wilderness; and the pattern presented, by the tabernacle, of things to be afterwards revealed; sacrifices and priesthood, means of relationship with God granted to sinners, wherein is indeed wanting the image of our perfect liberty to approach God, the veil not being then rent, but wherein the shadow of heavenly things is placed before our eyes with most interesting detail.
我們已經有機會在他們身上研究百姓在曠野的歷史，和藉著帳幕以及之後將要顯示的事物所提出模型，獻祭和祭司職任，以及神恩賜罪人與祂建立關係的方法，其中的確缺少我們有完全的自由來接近神的景象，因為幔子還沒有除去，但是包含在幔內天上之物裡面的影兒，最重要的細節都擺在我們眼前。
Finally, we have seen that God—having at the end of the journey, in the wilderness, pronounced the definitive justification of His people, and caused His blessing to rest upon them in spite of the efforts of their enemies—declares under what conditions the people should retain possession of the land, and enjoy His blessing in it; in the liberty and grace of God's free gift in immediate relationship with Himself; and what would be the consequences of disobedience; revealing, at the same tune, His purposes with respect to this people, purposes which He would accomplish for His own glory*. This brings us to the taking possession of the land of promise by the people under the guidance of Joshua
最終，我們已經看到，在曠野旅程的終點，神宣告祂的百姓明確地得著稱義了，儘管他們的仇敵如何的努力，神的祝福還是安歇在他們之上，宣布百姓在怎樣的條件下可以佔有美地，並在其上享受祂的祝福。在神恩典白白的恩賜和自由裡，百姓與神自己產生直接的關係，也包括悖逆的後果，這些都用相同的語氣宣告出來，祂對這百姓的這些目的就是要為自己成就榮耀*{註1}。這就把我們帶到百姓在約書亞的引導之下取得的應許之地。
*. Their typical revelations in these books, which though interwoven with the history are their real subject, are invaluable to us; only the special privileges of Christians and of the assembly of God, in sovereign grace, are not communicated.
*{註1}. 在這些書中神對這百姓這些目的豫表性質的啟示裡，雖然啟示與歷史交織在一起成為這些經書真正的主題，對我們都有無限的價值；然而在神主宰權能權能的恩典裡，卻沒有交通關於基督徒和神的會眾獨享的特殊權利。
The scope of the book of Joshua
約書亞記的範圍
As the Book of Numbers sets forth the spiritual journey through the wilderness in which the flesh was tested and tried, so this book is full of interest and instruction, as setting before us in type the conflicts of the inheritors of heaven with spiritual wickedness in heavenly places, when we have entered into them, with a sure title, but having to take possession of them by the energy which overcomes the enemies who would keep us out, which is the other part of the christian life. Christians are blessed with all spiritual blessings in heavenly places, as Israel was to enjoy temporal blessings in earthly places.
民數記闡述經過曠野的屬靈之旅，肉體在這裡受到試驗和測試，同樣本書充滿了重點和指導，用豫表的方式擺在我們面前，我們是屬天的繼承者，在屬天的地位上卻滿了與屬靈惡毒的爭戰，當我們以確定的頭銜進入到他們(仇敵)裡面，必須以勝過那些想把我們逐出美地仇敵的能力，我們要前去取得美地，這是基督徒生活的另一部分。基督徒在屬天地位上得到各樣屬靈的祝福，正如以色列人在屬地的地位上享受了今世的祝福。
It is easy to understand that, if we may rightly use (as I do not doubt) the name of Canaan as a figurative expression of the rest of the people of God, that which we have here to do with is not the rest itself, but the spiritual conflict which secures the enjoyment of the promises of God to true believers. The close of the Epistle to the Ephesians presents that which precisely answers, indeed alludes, to the position of Israel in this book. The saints in the assembly having been quickened and raised up with Jesus, have their conflict in the heavenly places, as it is to those who dwell there that the assembly is a testimony—the testimony of the manifold wisdom of God.
這是很容易理解的，如果我們正確地將（因為我不懷疑）迦南地的名稱視為神子民的安息象徵性的發表，那麼我們在這裡必須做的就不是針對這個安息本身，而是針對屬靈的爭戰，這場爭戰是用來確保真信徒對神應許的享受。以弗所書結尾提供了精確的答案，它確實暗示，以色列人在這本書中的地位。在召會中的聖徒已經得著生命的分賜並且已經與耶穌一同復活了，在屬天的地位上從事他們的爭戰，對住在屬天地位的那些人來說，召會是一個見證就是神萬般智慧的見證。
Jordan and Caanan as types
約但河和迦南地作為豫表
It is worthy of notice, if Jordan represent death, and Canaan rest and glory, how short common christian views must come of some intended christian position; for the effect of the crossing of Jordan, and what characterised what followed, was war. The angel of Jehovah comes with a drawn sword as captain of Jehovah's host. It leads us to see that the Christian is to learn that he is dead and risen while here, and has his place in the heavenlies in Christ, and that it is in this position that his true conflicts take place.
這是很值得我們注意的，如果照著一般基督徒何等短淺的眼界，把約但河代表死亡，迦南地表徵安息和榮耀，必將給基督徒帶來一些可預期的地位；橫渡約但河的效應和即將隨之而來美地的性質，就是戰爭。耶和華的使者手上有拔出來的刀，要做耶和華軍隊的元帥。它使我們看到基督徒是來學習的，他在這裡死了又和復活了，在基督裡，在諸天界裡有他的地位，就是在這個地位上，發生真正的爭戰。
Joshua a type of Christ leading His people
約書亞是基督領導祂的百姓的豫表
Joshua, then, represents Christ, not as coming down in person to take possession of the earth, but as leading His people through the power of the Holy Ghost, who acts and dwells in the midst of this people. Yet in Joshua, as in all other typical persons, those errors and sins are found which betray the weakness of the instrument, and the fragility of the vessel in which, for the time, God has condescended to put His glory.
約書亞所代表的基督，不是親自下來佔有這地，而是藉著行動並居住在百姓中聖靈的能力來領導祂的百姓。然而在約書亞，以及其他豫表性的人物身上，我們看見在這些軟弱器皿身上所暴露出來他們的錯誤和罪惡，為著那個時代，神已經降卑把祂的榮耀放在這個脆弱的器皿裡面。
約書亞記第一章
Joshua commissioned by Jehovah
耶和華任命約書亞--神對約書亞的吩咐、應許和鼓勵 1～9
1耶和華的僕人摩西死了以後，耶和華對摩西的幫手，嫩的兒子約書亞說，2我的僕人摩西死了；現在你要起來，和眾百姓過這約但河，往我所要賜給以色列人的地去。3凡你們腳掌所踏之地，我都照著我所應許摩西的話賜給你們了。4從曠野和這利巴嫩，直到大河，就是伯拉河，赫人的全地，又到大海日落之處，都要作你們的境界。5你一生的日子，必無一人能在你面前站立得住。我怎樣與摩西同在，也必照樣與你同在；我必不撇下你，也不丟棄你。6你當剛強壯膽，因為你必使這百姓承受那地為業，就是我向他們列祖起誓要賜給他們的。
Let us apply ourselves now to the study of this book.
The first chapter shews us Joshua placed in service by Jehovah who commands him to go over Jordan into the land which He had given to the children of Israel.
Let us pause a moment over this immediate commission from Jehovah. Moses here holds the place, not of the living mediator, but of the written word. All that he commanded, being from God, was evidently the word of God for Israel. Joshua is the energy which brings them into possession of the promises.
我們現在開始研讀約書亞記。
第一章裡，我們看到約書亞進入服事是由於耶和華的命令，耶和華命令他將百姓帶過約但河，進入神應許給以色列的土地去。讓我們在耶和華的任命這裡暫停一下。摩西在這裏的地位不是作活的中保，而是做為寫出來的話。所有他所吩咐的話都來自於神，所有他吩咐的話顯然是賜給以色列人的神的話。約書亞是將他們帶進神所應許產業的能力。
The condition attached to the actual possession of the land
實際佔有這地的條件
7只要剛強，大大壯膽，照我僕人摩西所吩咐你的一切律法，謹守遵行，不偏離左右，使你無論往那裏去，都可以順利。8這律法書不可離開你的口，總要晝夜默想，好使你照這書上所寫的一切，謹守遵行。如此，你的道路就可以亨通，你也必凡事順利。9我豈沒有吩咐你麼？你當剛強壯膽，不要懼怕，也不要驚惶；因為你無論往那裏去，耶和華你的神必與你同在。
First of all, we have the principle on which possession is taken; not in the simple exercise of divine power, as that which will take place at the end, but in the energy of the Spirit and in connection with the responsibility of man. The boundaries of the promised land are given; but the knowledge of the boundaries assigned by God was not enough: God had defined them very accurately; but a condition was attached to their possession.
首先，得著產業的原則：並不是僅僅使用神聖的能力，這將發生在本書結束的時候，而是藉著靈的能力和人的責任。書中雖然畫出了應許之地的邊界;但僅僅有神所指定界限的知識是不夠的:神已經非常明確地指示他們;他們要取得產業是有附加的條件。
"Every place that the sole of your foot shall tread upon, that I have given unto you." They must go there, overcome the obstacles with the help and by the power of God, and take actual possession. Without that they could not possess it; and, in fact, this is what happened. They never took possession of all the land which God had given. Nevertheless, to faith the promise was sure: "There shall not any man be able to stand before thee all the days of thy life.
"凡你腳掌所踏之地我都賜你為業(3)"。他們必須到美地那裡去，神的能力和幫助足以克服所有的障礙，讓他們實際地佔有這地。沒有這幾樣條件，他們不能擁有美地;事實上，這些情況的確發生了。他們從未佔有一切神賜給他們的土地。然而，一定要相信神的應許是確定的:" 當你在世的日子，沒有任何人能夠站在你面前(5)。"
The power of the Spirit of God, of Christ by His Spirit (the true energy of the believer), is all-sufficient. For it is, in fact, the power of Christ Himself, who has almighty power. At the same time, the promise of never being left nor forsaken (Deut. 31: 6, 8) is maintained in all its force. This is what may be reckoned upon in the Lord's service—such a power of His presence that none shall be able to stand before His servant, a power which will never forsake him. With this full encouragement, he who walks by the Spirit is called upon to be strong and of a good courage.
神的靈和基督藉著祂靈的能力(這是信徒真正的能力)是全豐全足的。事實上，那就是基督自己，祂有全備的能力。同時，神的應許永遠不會離開，也不會被遺忘 (申命記三十一章6，8節) 總是以它一切的能力維護著神的應許。這同樣在主的服事上能發現的能力，這樣的能力使得沒有一個人能夠站在祂僕人的面前，這是一種永不會拋棄他的能力。在這充分鼓勵下，呼籲這位憑著聖靈行事的人當剛強壯膽(7)。
6你們當剛強壯膽，不要懼怕，也不要因他們驚恐，因為耶和華你的神必親自和你同去；祂必不撇下你，也不丟棄你。8耶和華必親自在你前面行；祂必與你同在，必不撇下你，也不丟棄你；不要懼怕，也不要驚惶。申三一:6，8
The courage of faith necessary to take heed to God's Word
信心的勇氣必須注意聽從神的話
After this comes Jehovah's exhortation, in verse 7, "Only be thou strong and very courageous, that thou mayest observe to do according to all the law which Moses, my servant (the title always given him here), commanded thee." Spiritual strength and energy, the courage of faith, are necessary, in order that the heart may be bold enough to obey, may be free from the influences, the fears, and the motives which act upon the natural man, and tend to turn believers aside from the path of obedience, and that they may take heed unto the word of God.
第七節是耶和華的勸勉："只要剛強，大大壯膽，照我僕人摩西(神總是用這個稱謂說到他)所吩咐你的一切律法，謹守遵行，不偏離左右，使你無論往那裡去，都可以順利。"
屬靈的能力和大能以及信心的勇氣都是必要的，為了使我們的心足夠的剛強來順服神，必須專一地聽從耶和華神的話，而不受懼怕和作用在天然人身上的動機，而把信徒從順服的途徑上帶偏離了。
The walk set before God's people in His word
在神的話語裡擺在神子民面前的道路
There is nothing so unreasonable in the world as the walk set before us in the word—nothing which so exposes us to the hatred of its prince. If, then, God be not with us, there is nothing so foolish, so mad; if He be with us, nothing so wise. If we have not the strength of His presence, we dare not take heed to His word; and, in that case, we must beware of going out to war. But having the courage, which the almighty power of God inspires by His promise, we may lay hold of the good and precious word of our God: its severest precepts are only wisdom to detect the flesh, and instruction how to mortify it, so that it may neither blind nor shackle us.
對於這個世界而言，沒有甚麼比在神的話語裡，擺在我們面前的道路更不合理的事了；也沒有甚麼比這個更能暴露我們對這世界之王的仇恨。如果，神不和我們同在，那就沒有什麼事是太蠢了，太瘋狂;如果神和我們同在，也沒有什麼比這個更聰明了。如果我們沒有祂同在的能力，我們也不敢不留意到祂的話，在這種情況下，去爭戰的時候我們必須小心。但是當有這個勇氣的時候，全能的神以祂的應許激發我們，使我們持定神的良善和珍貴的話:神最嚴厲的訓詞是唯一檢測肉體的智慧，並且告訴我們如何打倒它，使肉體再也不能使我們盲目，也不能再束縛我們了。
The road to victory and repose
通往勝利和安息的道路
The most difficult path, that which leads to the sharpest conflict, is but the road to victory and repose, causing us to increase in the knowledge of God. It is the road in which we are in communion with God, with Him who is the source of all joy; it is the earnest and the foretaste of eternal and infinite happiness.
If only this word from God, Jehovah, is heard—""—what joy for him who, through grace, comes forward to do the work of God!
在這最艱難的道路上雖然有尖銳的衝突，卻是通往勝利和安息的道路，使我們在對神的認識上增長。藉由這條路，我們與神交通，祂是我們歡樂的源頭，這條路是永遠和無限幸福的保證和預嚐。如果只聽到來自耶和華神的這話，"謹守遵行，不偏離左右，使你無論往那裡去，都可以順利"對經過恩典進前來的人，能參與神的工作真是何等的喜樂!
The two great principles of spiritual life and activity
屬靈生活和活動的兩大原則
The Lord then exhorts him to the diligent study of this book of the law: "For then thou shalt make thy way prosperous, and then thou shalt have good success." Here, then, are the two great principles of spiritual life and activity: 1st, the assured presence of the almighty power of God, so that nothing can stand before His servant; 2nd, the reception of His word, submission to His word, diligent study of His word, taking it as an absolute guide; and having courage to do so, because of the promise and exhortation of God.
主勸誡約書亞要勤奮研究這本律法書:"你的道路就可以亨通，你也必凡事順利。"。這裡有屬靈生命的活動的兩大原則:
第一，萬能之神確定的與他同在，所以沒有什麼能站在祂的僕人面前，
第二，接受神的話，順服祂的話，勤奮學習祂的話，以它為絕對的指南;因為是神的應許和神的勸勉使我們有勇氣這樣做。
Jesus' path and the revelation of it
主耶穌的道路和這條道路給我們的啟示
In short, the Spirit and the word are all in all for spiritual life. Furnished with this power faith goes forward, strengthened by the encouraging word of our God. God has a way in the world where Satan cannot touch us. This is the path where Jesus walked. Satan is the prince of this world; but there is a divine path through it, but no other, and there God's power is. The word is the revelation of it. So the Lord bound the strong man. He acted by the power of the Spirit, and used the word. The Spirit and the word cannot be separated without falling into fanaticism on the one hand, or into rationalism on the other—without putting oneself outside the place of dependence upon God, and of His guidance. Mere reason would become the master of some; imagination, of others.
總之，在屬靈生活裡，靈和話是一切的一切。裝備了這種能力，信心就能在我們神的話加強並鼓勵之中向前走。神在這個世界上，開了一條撒但不能碰觸我們的路。這就是主耶穌所走過的道路。撒但雖是這個世界的王;但是有一個神聖的路足以通過牠，沒有其他的，只有藉著神的能力。神的話把這條道路啟示了出來。所以耶和華綑綁這個壯士。祂以那靈的能力來行事，並且運用這話。那靈和這話不能分開，使我們不至於陷入狂熱的一面，或是陷入理性主義的另一面，如果把那靈和這話分開，就會使人離開信靠神的地位，並且離開祂的引導。單純的理性會成為某些人的主人和某些人的想像力。
Satan's influence when reason is destitute of guidance
當理性拋棄神的引導就會受到撒但的影響
Moreover, there is nothing more imaginative than reason, when destitute of guidance! In result, the enemy of souls would take possession of both. We should have man under Satan's influence, in the place of God. Miserable exchange! for which the unbeliever is consoled by flattering himself that there is nothing beyond his reach, because he reduces everything to the limits of his own mind. Nothing appears to me more pitiful than this unbelief, which pretends that there is nothing in the moral and intellectual sphere beyond the thoughts of man, and which denies man's capacity to receive light from a more exalted mind—the only thing that raises man above himself, while at the same time rendering him morally excellent, by making him humble through the sense of superiority in another.
此外，當缺乏引導時，沒有什麼比理性使人更有想像力!結果魂的仇敵將佔有兩者(理智和想像力)。所以即使是在神這邊的人，也會受到撒但的影響。這是何等悲慘的交換!為此，非信徒被奉承自己所安慰，認為沒什麼是他無法達到的，因為他降低一切標準到他自己心思的限度。對我而言，沒有什麼比這樣的不信者更可憐，他們假裝沒有屬靈道德和知識領域可以超越人的思想，藉以否認人可以從更崇高的心靈接受光照，這是唯一可以使人超越他自己，同時使他經由他人的優越，使他謙卑下來並且使他在屬靈道德上更超越。
Blessed be God, that some are to be found who have profited by the grace which has communicated to man of His perfect wisdom! Even though the imperfect vessel which received it may have a little impaired its features and its perfection, they have nevertheless profited by it so as to take their true place. Happy place, before the presence of Him whom to know is infinite and everlasting joy!
神是當受稱頌的，那些神所找著的人，他們因恩典受益，這恩典經由交通將神完美的智慧傳遞給他們!儘管這個接受恩典的器皿不完美，在特色與完全上存在著些許的殘缺，不過他們仍然藉恩受益進入真正屬於他們的地方。在祂同在的面前,這是個快樂的地方，他們所認識的主有無限的、永恆的歡樂!
Consciousness of the will of God and strength for action
認識神的旨意和行動的能力
There is yet an important practical rule to be recognised in these words, "Have not I commanded thee?" (chap. 1: 9). If we are not conscious that we are doing the will of God—if, before we begin to act, we have not assured ourselves of this in His presence, we shall have no courage in performing it. Perhaps indeed what we are doing is the will of God; but, not being conscious of this, we act with hesitation, without confidence, without joy; we are repulsed by the smallest opposition, whilst, when we are assured of doing His will, and that He has said, "Have not I commanded thee?" nothing, through grace, can alarm us.
這句話還有一個重要實用的規則必須知道，"我豈不是吩咐你?"(一:9)。如果我們沒有意識到我們在執行神的旨意，在我們開始行動之前，如果我們不能保證我們自己是在祂的面前行動，我們就沒有勇氣去執行它。或許我們正在做的，確實是神的旨意;但是，我們沒有意識到這件事，因此我們的行動猶豫，沒有信心，沒有歡樂;我們甚至被最小的反對擊退，然而，當我們確信我們是在執行祂的旨意，和祂所說得: "我豈不是吩咐你?"除了憑著恩典，沒什麼可以驚擾我們。
Nevertheless I add one word, or rather I call the reader's attention to what God says; for although the command of God inspires us with a courage which we could not have had without it, yet no revelation is by itself strength for action. But God adds, "Be not afraid, neither be thou dismayed, for Jehovah thy God is with thee whithersoever thou goest."
不過我加一句話，或者說我提醒讀者注意神所說的;雖然神的命令激勵了我們，沒有它就不可能有的勇氣，但啟示本身並不是行動能力。因此神補充說，"你不要害怕，也不要驚惶，因為無論你往那裡去，耶和華你的神與你同在。”
Paul's weakness and strength
保羅的軟弱和能力
We have in the New Testament a striking exemplification of this principle: Paul was caught up to the third heaven, where he heard things which it is not lawful for man to utter. Was this his strength in conflict? Doubtless it inwardly gave his views a scope which reacted upon his whole work; but this was not his strength for the work. On the contrary, it tended to feed the false confidence of the flesh; at least the flesh would have used it for self-exaltation.
在新約中我們有這原則令人驚訝的例證: 保羅曾經被提到第三層天，那裡他聽到的事情，是人所不能說的。這會成為他在爭戰中的能力嗎?無疑這個經歷是以內在的方式給他廣闊的視野，反應在他整個的工作上;但這不會是他工作的能力。相反地，它（這個經歷）反而容易去餵給肉體錯誤的信心，至少肉體會使用它（這個經歷）為了提高自我。(自高自大)。
Such revelations rendered humiliation needful, and drew from God, not fresh favours (though all was favour), but, that which humbled the apostle, and rendered him weak and contemptible as to the flesh *..
這樣的啟示反而使這人必需謙卑下來,並且從神得著的，不是新鮮恩惠(雖然一切都是恩惠)，而是叫使徒謙卑，並使他向著肉體成為軟弱和可鄙的*{註2}。
*. Idle curiosity inquires what this thorn in the flesh could be. It matters little to us what it was. There might be a different thorn for each case in which God saw fit to send one. It would be always something suited to humble him who needed it. It is enough for our spiritual instruction to know by the word, that as to Paul it was an infirmity which tended to make him personally contemptible in his preaching (see Gal. 4: 14; 2 Cor. 10: 10). The object of God, in such a trial, as meeting the danger, is so evident to every spiritual mind, that it were useless to dwell upon it.
*{註2}詢問在使徒肉體裏的這根刺是什麼純屬無聊的好奇。它是什麼對我們是無關緊要。給每一個人的刺都是不一樣的，端視神認為何者是適合這人的。神總是能以適合的刺讓需要這根刺的人謙卑下來。藉著神的話讓我們得著屬靈的教導，至於保羅，那根刺是一種軟弱使他在他的傳講裏顯為可鄙的(見加 四4:14; 林前 十10:10)。當我們遭遇危險的時候，神試煉我們的目的，對每個有屬靈心思的人就成為顯而易見的，因此老是想著這根刺是什麼是無用的。
14那在我肉身上成為你們試煉的，你們並沒有輕看，也沒有厭棄；反倒接待我，如同神的使者，如同基督耶穌。加 四14
10你們也不要發怨言，像他們有些人發的，就被滅命的所滅。林前 十10
Being then weak, strength is given him in another way: not in the use or in the consciousness of revelations, that would have made him weak, by ministering to the exaltation of the flesh, but, in the grace and strength of Christ, which were made perfect in this infirmity. There lay his only strength; and he gloried in this infirmity, in which the power of Christ was perfected in him, which gave occasion for the manifestation of this power; and which, in proving that Paul was weak, proved that Christ Himself was in the work with Paul. We always need immediate strength from Christ, when acting on the part of Christ—strength which is made perfect in weakness, to do His work—abiding strength, for without Him we can do nothing. Let us remember this truth.
然而雖然是軟弱的，卻以另一種方式加給他能力:不是在運用或在認識啟示上，那會讓他更軟弱，藉著餵養並供應甚至會高抬肉體，但是在恩典和神的力量裏服事，會在他的軟弱上得以顯得完全。這正是他唯一的力量;使他在這軟弱的身體上榮耀神，使基督的能力在他的身體上、也在他裏面得以成全，使他有機會彰顯這個能力，並且這件事證明了保羅的確軟很弱，也證明基督自己與保羅一起在這個工作裏。願我們記住這個真理：我們總是需要從基督來即時的能力，當我們在基督這邊行動的時候，就是來做祂的工作時，能力總是在我們的軟弱上顯得完全，使我們能做祂的工作，這個卻是長久的能力，因為沒有祂，我們什麼也不能做。
"On this side of Jordan," and the Land
約但河的這邊和美地
10於是，約書亞吩咐百姓的官長說，11你們要走遍營中，吩咐百姓說，當豫備食物，因為三日之內你們要過這約但河，進去得耶和華你們神賜你們為業之地。12約書亞對流便人、迦得人、和瑪拿西半支派的人說，13你們當記得耶和華的僕人摩西所吩咐你們的話，說，耶和華你們的神使你們得享安息，也必將這地賜給你們。14你們的妻子、孩子、牲畜，都可以留在約但河東，摩西所給你們的地；但你們一切大能的勇士，都要列隊在你們的弟兄前面過去，幫助他們；15等到耶和華使你們的弟兄像你們一樣得享安息，並且得著耶和華你們神所賜他們為業之地，那時你們纔可以回你們所得之地，承受為業，就是耶和華的僕人摩西在約但河東，向日出之地所給你們的。
I add but one word on the end of the chapter. There are Christians (I cannot say approved of God) who take their place on thus side of Jordan—that is to say, on this side of the power of death and resurrection, applied to the soul by the Spirit of God. The place in which they settle is not Egypt; it is beyond the Red Sea, it is within the limits of Israel's possessions outside Egypt and this side the Euphrates, river of Babylon. But it is not Canaan. It is a land they have chosen for their cattle and their possessions; they establish their children and their wives there. It is not Joshua who conquered that land it is not the place of testimony to the power of the Spirit of God—that Canaan which is beyond Jordan.
在第一章的最後我加上一句話。有的基督徒(我不能說是神准許的) 藉著神的靈運用到他們的魂裡面，他們站在約但河的那一邊(東岸)，站在死和復活能力的另一邊。他們所定居的地方不是埃及;而是在紅海之外，他們定居的地方在以色列人的產業範圍內，在埃及和幼發拉底河，巴比倫之河以外的地方，但不是迦南地。他們選擇東岸為著他們的牲畜，財產;他們在那裡建立自己的孩子和妻子。然而那不是約書亞所征服的地，也不是見證神之靈能力所在之地，在約但河西岸的迦南才是。
However, although the children and their families might be placed there, yet the men of war must, whether they will or no, take part in the conflicts of the children of God, who seek no rest except where the power of God is found—that is to say, in Canaan, in the heavenly places, all enemies being driven out. And indeed when the sin of Israel, and their consequent weakness, exposed the people to the successful attacks of their enemies, of the enemies of God, this country was the first that fell into their hands. "Know ye that Ramoth Gilead is ours?" leads to no blessing to the people when sorrowful on account of its loss. For the time all was well; that is, as long as Reuben, Gad, and the half tribe of Manasseh remained under the authority of Joshua, and through him the power of God conducted the people. They too say to Joshua that which God had said, "Be strong and of a good courage.
雖然孩子和他們的家人留在東岸，但男人，無論是否他們願意或不願意，必須參加神兒女的戰爭，除非他們尋見神能力所在之處，否則他們尋求不到安息，只有在迦南地，在屬天的地方，在所有的仇敵被趕出去之後，他們才有安息。當以色列人的罪和罪所造成的軟弱，會使他們的仇敵，就是神的仇敵，百姓因此被暴露在他們仇敵成功的攻擊之下，這些城鎮(東岸)是第一個落到仇敵的手裡。
"你們難道不知道基列的拉末是我們的嗎?" 他們因為損失而悲傷，導致百姓失去祝福。所以只要流便、迦得和瑪拿西半支派仍然留在約書亞的權柄之下，憑著約書亞，神的能力引導著人民，那個時期一切都很美好。他們也對約書亞說，這也是神曾說的，"當剛強壯膽。”
The impossibility of reconciling "that which is spitirual" and what is carnal
屬靈的和肉體的是不可能調和"
16他們回答約書亞說，你所吩咐我們行的，我們都必行；你所差遣我們去的，我們都必去。17我們從前怎樣在一切事上聽從摩西，現在也必照樣聽從你；惟願耶和華你的神與你同在，像與摩西同在一樣。18無論甚麼人違背你的命令，不聽從你所吩咐他的一切話，那人就要被處死。你只要剛強壯膽。
How often among the children of God some principle or line of conduct is brought in, that is inferior in nature to the excellence of that work which is going on in the purpose of God; but which, as long as the power of God is working according to this purpose, does not disengage itself, so to say, from the work, so as to assume any prominence, and produce uneasiness and sorrow! But when this divine stream becomes shallow in consequence of man's unfaithfulness, then bitter fruits appear; spiritual declensions, weakness, heart-burnings, divisions, and direct subjection to the evil power, flowing from the impossibility of reconciling that which is spiritual with that which is carnal, and of maintaining a spiritual testimony while conforming to the ways of the world.
在神的兒女之間經常會帶進來一些原則或行為的準則，這些原則或行為準則在本質上自然不如為實現上帝旨意而進行的工作的卓越性，只要神的能力正在按照這個目的工作，它就不會脫離這個工作，可以說，不會為了以取得任何突出地位，產生不安和悲傷！但當這神聖的溪流由於人的不忠信變淺時，接著就會出現苦果;靈的衰微、軟弱、妒忌、分裂和直接屈服於邪惡的力量，這是源於屬靈的事物與屬肉體的事物無法調和在一起，也無法在模成這個世代的樣子的同時保持屬靈的見證。
But this testimony belongs to the other side of Jordan. The two tribes and a half may follow this course if they will, but we cannot come out of Canaan to join them. Alas! these beautiful meadows, well suited to feed their flocks, have found but too many Lots, and tribes of Israel, to settle in them to their loss.
The shoals that are met with in our christian voyage may perhaps be safely crossed at high tide; but at low tide skilful pilotage is needed to avoid them, and to float always in the full current of the grace of God in the channel it has made for itself. But there is a sure and stedfast pilot; and we are safe if we are content to follow Him. God has given us what we need for this. Perhaps we must be satisfied with a very little boat: the unerring pilot will be in it.
然而這個見證是屬於約但河的另一邊(西岸)。這兩個半支派如果他們願意，也可以跟進這個路徑，但是我們不能離開迦南地去加入他們的行列。唉!這些美麗的草原，雖然非常適合養活他們的羊群，但是以色列其餘支派有太多的地可以拈鬮分給他們，西岸的支派就要進駐在東岸支派所損失的土地去了。
在我們基督徒的航程中有淺灘(潛在的危險)，當漲潮的時候很容易安全穿越；但在退潮的時候，就需要幹練的引航者來避開危險，並仍能在祂所設計的航道上，悠遊在神恩典的滿潮中。幸好我們有一個確定和堅定不移的舵手;只要我們甘心的跟隨祂，祂就會保守我們的安全。神給了我們航程所需要的一切。也許我們必須滿意一艘非常小的船，這位準確無誤的舵手將會在這條小船上為我們掌舵。
At the first Moses was not pleased with the proposal of the two tribes and a half. The thing was permitted certainly. But in general the first thoughts of faith are the best; they only contemplate the promises, the full effect of the promises and the thoughts of God. After thoughts are not in connection with that.
起初摩西不滿意這兩個半支派的提議。最後事情當然被允許了。不過，一般來說，信心的第一個想法總是最正確的;他們只能從觀察應許，應許的全面影響和神的想法等因素來考量。後來加上的思想並不是與這些有關。
約書亞記第二章
Rahab: the grace of God setting up its way-marks
喇合—神恩典所設立在它道路上的路標
1當下，嫩的兒子約書亞從甚亭暗暗打發兩個人作探子，吩咐說，你們去察看那地，特別是耶利哥。於是二人去了，來到一個名叫喇合的妓女家裏，就在那裏躺臥。2有人告訴耶利哥王說，今夜有以色列人來到這裏，探查此地。3耶利哥王打發人去見喇合說，那來到你這裏，進了你家的人，你要交出來，因為他們來，是要探查全地。4女人將二人隱藏起來，回答說，是有人到我這裏來；但他們是那裏來的，我並不知道。5天黑要關城門的時候，他們出去了，往那裏去我卻不知道。你們快快去追趕，必能追上。6其實女人已經領二人上了房頂，將他們藏在那裏所堆放的麻秸中。7那些人就沿著通往約但河的路追趕他們，直到渡口。追趕他們的人一出去，城門就關了。
How beautiful. it is to see the grace of God setting up its way—marks from the beginning, that the eye of faith may know where to rest, when God was obliged to narrow His dealings with respect to man, and to limit Himself in His relationship to man, until the precious blood of Christ gave that grace its full scope and liberty! Seed of the woman, seed of Abraham, seed of David—it narrows more and more. The promises even, as to the government of God, give place to the law, until a small remnant of Israel, proud in proportion to its poverty becomes the vessel which contains the yet smaller remnant of faithful ones who were waiting for the redemption of Israel.
這是何等美麗阿！當我們認識神的恩典是這樣規劃它的路徑，從一開始就設定這個路程，在信心的眼裡，我們知道哪裡可以得著安息，當我們知道神不得不縮小、並限制祂與人的關係，直到基督的寶血流出來，打開恩典充分的範圍和自由！神與人關係從女人的後裔縮小到亞伯拉罕的後裔，再局限於大衛的後裔身上，這個關係的範圍越來越縮小。根據神的行政，神的應許甚至讓位給律法直到少數以色列的餘民出現，因著他們在比例上少的可憐而自豪，這些信心的後裔成為器皿，只能盛裝更少信心的餘民，他們等候以色列的救贖來到。
And what shallow thoughts, though true ones, were found in the hearts of these precious saints, in comparison with the hopes of an Abraham and the solemn declarations of an Enoch! The Lord, ever perfect, ever precious, might well say (one understands it, although the depths of His heart are infinitely beyond our reach), "I have a baptism to be baptized with, and how am I straitened till it be accomplished!" But there have always been these signals for faith. If God acts, He goes beyond the limits of the existing dispensation, and oversteps His established relationships with man.
如果將亞伯拉罕的盼望與挪亞嚴肅的宣告相比較，在這些寶貴聖徒的心裡，這樣的思想即使是真實的，也是相當淺薄！主耶穌是更完全、更寶貴的一位，祂也要說: (人或許以為了解祂的意思，然而祂內心的深邃是無窮盡的，超過我們所能領會)我有當受的浸要受，我心裡是何等的迫切！然而(在這條路上)神總是給我們信心的記號，要是神真的行動起來，必將遠遠超過目前時代的經綸，大步跨過祂所建立與人的關係
God's goodness not limited to the existing dispensation
神的美善不受目前存在時代的限制
8二人還沒有躺臥，女人就上房頂，到他們那裏，9對他們說，我知道耶和華已經把這地賜給你們，並且因你們的緣故我們都驚慌了，這地的一切居民，在你們面前也都喪膽了；10因為我們聽見你們出埃及的時候，耶和華怎樣在你們前面使紅海的水干了，以及你們怎樣待約但河東亞摩利人的兩個王西宏和噩，將他們盡都毀滅。11我們一聽見，心就融化了。因你們的緣故，並無一人有膽氣；耶和華你們的神本是上天下地的神。12現在我既以恩慈待你們，求你們指著耶和華向我起誓，也要以恩慈待我父家，並給我一個可靠的記號，13要使我的父母、兄弟、姊妹、和一切屬他們的都能存活，拯救我們的性命不死。14二人對她說，我們情願替你們死！你若不洩漏我們這件事，耶和華將這地賜給我們的時候，我們必以恩慈信實待你。15於是女人用繩子將二人從窗戶縋下去；因她的房子是在城牆邊上，她就住在城牆上。16她對他們說，你們且往山上去，免得追趕的人碰見你們；要在那裏隱藏三天，等追趕的人回來，然後纔可以走你們的路。17二人對她說，你要照以下的話行，不然，你叫我們所起的誓就與我們無干了：18我們來到這地的時候，你要把這條朱紅線繩繫在縋我們下去的窗戶上，並要使你的父母、兄弟、和你父的全家，都聚集在你家中。19凡出了你家門往街上去的，流他血的罪必歸到他自己頭上，與我們無干。凡在你家裏的，若有人下手害他，流他血的罪就歸到我們頭上。20但你若洩漏我們這件事，你叫我們所起的誓就與我們無干了。21女人說，就這樣照你們的話罷。於是打發他們走，他們就去了；她又把朱紅線繩繫在窗戶上。22二人離去，到了山上，在那裏住了三天，等著追趕的人回去。追趕的人一路找他們，卻找不著。
It is thus that the divine nature of Jesus, and the divine rights of His Person, manifested themselves. He was only sent to the lost sheep of the house of Israel. This was the limit of His formal relationship with men. But if faith lays hold of the goodness of God, can this goodness deny itself, or limit itself to those who, for the time being, were the alone subjects of His dispensation? No, Christ could not say, God is not good, I am not good, to the degree you have imagined. How could God deny Himself? The Syrophenician woman obtains what she asks for. Precious prerogative of faith, which knows and owns God through everything; which honors Him as He is, and ever finds Him what He is!
主耶穌神聖的屬性和祂人性神聖的權利都在他們(信心的餘民)裡面彰顯出來，祂被差遣去以色列家尋找失迷的羊，這是受到祂先前與人的關係上的限制。然而把信心定焦在神的良善上，這良善豈會自我否認，或者豈會因著時期的緣故，限制祂只能與那些在祂時代經綸裏少數的人民有關係嗎? 不! 基督不會說，神是不良善的，我也是不良善的，祂所說的超過你所能想像的範圍。神怎能否認祂自己呢?所以腓尼基婦人得到她所要的(兒女之餅的碎渣)，這是信心寶貴的權利，能在每件事上認識並擁有神，榮耀祂正如祂所是的，認識祂正如祂所是的。
Rahab's faith
喇合信心
23二人就下山回來，過了河，到嫩的兒子約書亞那裏，向他述說所遭遇的一切事；24又對約書亞說，耶和華果然將那全地交在我們手中；那地的一切居民，在我們面前都喪膽了。
Wherein was manifested that faith in Rahab which the apostle cites as a pattern?—admirable proof that the way in which God acts in grace is before and above law; that grace overleaps the boundary which law prescribes to man, even while maintaining its authority—an authority however which can only manifest itself in condemnation! What then was Rahab's faith? It was the faith which recognizes that God is with His people, all weak and few as they may be and not yet possessed of their inheritance, wandering on the earth without a country, but beloved of God.
喇合在哪裡表現出使徒列舉作為堅定的信心的榜樣呢? 令人敬佩的證明神在恩典中運行方式，是在律法之先，也在律法之上，那個恩典跨越了律法劃定給人的限制，卻仍維持律法的權柄，然而這個權柄只不過在譴責上彰顯它自己!什麼是喇合的信心呢?這信心是認識神與祂的子民同在、以色列人那時雖然是軟弱和少數的，他們也尚未擁有任何產業，他們還在地上漂流，沒有國家，但卻是神所愛的。
Rahab's identification of herself with God's people
喇合與神的百姓聯合
If Abraham believed God when there was not a people, Rahab identified herself with this people when they had nothing but God. She well knew that the inheritance was theirs, and that, however strong their enemies might be, in spite of their walled cities and their chariots of iron, their heart was melted. This is always the case with the instruments of the enemy, whatever appearances may be, when the people of God are under the guidance of the Spirit of God in the path of obedience which God has marked out for them.
當還不是一個民族的時候，亞伯拉罕就信神，當這個民族只有神的時候，喇合自己就與這個民族聯合。她確實知道這個產業是以色列人的，無論仇敵多強大，儘管他們的城市有高牆和鐵戰車，他們的心已被融化。仇敵武器的情形總是這樣，無論外表如何，只要神的子民在神的靈引導下，走在神為他們規劃順服的道路上。
Thus, in the midst of heathens, this poor simple woman, a bad and despised member of an accursed race doomed to destruction, is saved, and her name is a testimony to the glory of God. Her house, recognised by the sure mark, the line of scarlet thread, becomes the refuge and the security of all who take shelter in it, trusting to the promise given.
因此，在異教徒當中，這個可憐又單純的女人，身處在一個敗壞和被藐視、被詛咒的種族，身在註定要被毀滅的成員當中，她蒙神拯救了，她的名字是神榮耀的見證。她那由朱紅色線標出的房子，成為所有投靠它、相信神所給應許之人的庇護和安全的避難所。
約書亞記第三章
The passage of the Jordan and the Red Sea
比較以色列人過紅海和過約但河(參見申命記第三十四章)
And now the people are to enter the promised land; but how enter it? For Jordan, with its flood at the highest, lay as a barrier before the people of God, guarding the territory of those that oppose their hopes. Now Jordan represents death, but death looked at rather as the end of human life, and the token of the enemy's power, than as the fruit and testimony of the just judgment of God. The passage of the Red Sea was also death; but the people were there as having part (in type) in the death and resurrection of Jesus accomplishing their redemption, and setting them free for ever from Egypt, their house of bondage—that is, from their place in flesh and thus from all the power of Satan*—as the blood on the door posts had from the judgment of God.
現在百姓即將要進入應許之地，但是要如何進去呢？約但河的水正在最高點，漫過兩岸(15)，成為神的子民的障礙，相反的這河卻守護著敵擋神子民希望的土地。約但河代表死亡，死亡毋寧被視為屬人的生命的結束，也是仇敵力量的象徵，而不是神正義審判的見證和果子。紅海的通道也是表徵死；但百姓在那裡有份於（豫表）主耶穌的死和復活連同祂所完成的救贖，並使他們自由，永遠脫離埃及的奴役，這是藉著門楣上塗的血使他們免於神的審判，從奴役之家，從他們的肉體和撒但的權勢*{註3}裏永遠得釋放。
*. {It is important first to see Jesus alone in life and in death: there we have the thing itself in its perfection. It is equally important then to know that God sees us as having been there, that it expresses our place; that God sees us in Him, and that it is our place before God. But then there is also our taking that place, by the Spirit, in faith and in fact. The former was the Red Sea; as to death, it was Christ's death; Jordan, our entering into death with Him. The Red Sea was deliverance from Egypt; Jordan, entrance into Canaan subjectively; that is, a state suited to it in spirit, not possession of it, as Christ when risen—for us, by faith only of course as yet, as risen with Him. sitting in heavenly places is an entirely distinct thing, and on distinct ground; an absolute work of God. The Red Sea was the condemning of sin in the flesh, in Christ in death for sin; and so deliverance, when known by faith. But this is Jordan. Only Jordan goes further, for it brings us, as risen with Him, into the state which makes us meet to be partakers of the inheritance of the saints in light. The people followed the ark in going through Jordan, the ark remaining there in its power against death till all were passed. }
*{註3.最重要的是看到主耶穌獨自在生命和死亡之中:在祂身上我們看見這件事達到完全的地步。知道神看我們如同曾經到過那裡也是同等的重要，它是我們該到的地方;神在基督裡看我們，這是我們在神面前的地位。那也是我們藉著那靈，在信心上和事實上，該去取得的美地。紅海是前者，和死有關，那是基督的死;約但河表徵我們與祂進入死。紅海拯救我們脫離埃及;約但河表徵主觀地進入迦南的入口，在靈裡適合進入迦南的地方，還沒有佔有它(約但河)，對我們來說當然只憑信心是不夠的，當基督復活的時候我們也與祂一同復活，坐在天上則是完全不同的一件事，也是在不同的基礎上；那絕對是神的工作。紅海是譴責肉體裡的罪，在基督裡，祂為我們的罪而死;藉著信心我們知道祂也拯救了我們。然而這裏是約但河。只有約但河能前進的更遠，因為它帶給我們與基督一同復活，在光中，使我們與眾聖徒成為這個產業的有份者，百姓跟隨約櫃經過約但河，約櫃仍然留在河當中，表明留在死的力量當中，並且敵擋死亡，直到所有子民盡都過了約但河。}
It was complete redemption, the death and resurrection of Christ in its proper and intrinsic value. But in this aspect it is a complete and finished work, and brings us to God—not a history of what we may go through in actually arriving at this result (see Ex. 15: 13, 17; 19: 4). Hence, judgment even was executed. In Sinai, but not till then, law took the place of worship, historically. It was then that the people entered upon their pilgrimage in the wilderness *.
這是完全的救贖，是基督死與復活得著正確內在意義的價值，然而在這方面，這是一件完全、完成的工作，並且將我們帶來歸神，不是把我們實際的帶到那個結果的歷史(出十五13, 17; 十九 4)。因此審判已經執行了。在西乃山，(但從歷史角度來看，在那之前就這樣了)律法取代敬拜，從那時起，百姓進入在曠野的旅程*{註4}.
13你憑慈愛，領了你所贖的百姓；你憑能力，引了他們到你聖別的居所。17你要將他們領進去，栽於你產業的山上，耶和華阿，就是你為自己所造的住處，主阿，就是你手所建立的聖所。(出十五13, 17)
4我向埃及人所行的事，你們都看見了，且看見我如鷹將你們背在翅膀上，帶來歸我。(出十九4)
*. [This supposes being really born again (see Rom. 8: 29, 30). The wilderness journey after Sinai supposes this christian position taken, but individual reality tested. To this all the "if s" of the New Testament apply; that is, to the Christian on the road to the promised land, but with a certain promise of being kept to the end, if faith is there (1 Cor 1: 8, 9; John 10: 28). It is dependence, but on the fidelity of God There is no "if" as to redemption, nor as to our present place in Christ, when once we are sealed.]
*{註4.這被視為真正的重生 (羅八29-30)。在西乃以後曠野中的旅途，我們可以把它看作是基督徒的地位，但個人的實際仍需要試驗。對此，新約所有的"如果"都能應用上;那就是說在基督徒到應許之地的道路上，如果有信心，就有某些應許可以維持他們到路終 (林前 一8，9;約翰 十28)。這件事有賴於神的信實，當我們被那靈蓋上印記的時候，在救贖裏就沒有"如果"，我們在基督裡當前的地位也是沒有”如果”的。}
29因為神所豫知的人，祂也豫定他們模成神兒子的形像，使祂兒子在許多弟兄中作長子。30祂所豫定的人，又召他們來；所召來的人，又稱他們為義；所稱為義的人，又叫他們得榮耀。羅八29-30
8祂也必堅固你們到底，使你們在我們主耶穌基督的日子無可指責。9神是信實的，你們乃是為祂所召，進入了祂兒子我們主耶穌基督的交通。林前 一8，9
28我又賜給他們永遠的生命，他們必永不滅亡，誰也不能從我手裏把他們奪去。約翰 十28
Redemption, complete salvation, purchased by the precious blood of Jesus, introduces the Christian into this pilgrimage With God he only passes through the world as a dry and thirsty land, where no water is; still, this pilgrimage is but the life down here, although it is the life of the redeemed *.
由基督寶血的贖價帶來的救贖和完全的拯救，我們基督徒和神一同走上這個旅程，他獨自穿越這個乾旱口渴的世界，無水之地，同樣的，這個旅途只有蒙救贖的生命才能走上去*{註5}。
*. To this the Epistle to the Romans answers.
*{註5}羅馬書對此有回答.
Warfare in heavenly places and the wilderness journey
在屬天的境地和曠野旅程的爭戰
But, as we have seen, there is the heavenly life, the warfare in the heavenly places, which goes on at the same time with the wilderness journey. When I say at the same time, I do not mean at the same instant, but during the same period of our natural life on the earth. It is one thing to pass through this world faithfully, or unfaithfully, in our daily circumstances, under the influence of a better hope; it is another thing to be waging spiritual warfare for the enjoyment of the promises and of heavenly privileges, and to conquer the power of Satan on God's behalf, as men already dead and risen, as being absolutely not of the world. Both these things are true of the christian life. Now, it is as dead and risen again in Christ that we are in spiritual conflict: to make war in Canaan we must have crossed the Jordan*.
然而，正如我們已經看見的，在屬天生命的地方就有爭戰在屬天的地方進行著，在曠野的旅程中也也爭戰再進行著，當我說”同時” 的時候，不是指在同一個瞬間裡發生，而是發生在我們地上天然生活裏相同的期間裡。在我們每天的環境裡，在更美盼望的影響之下，忠信或不忠信的穿過這個世界是一回事；為著享受應許及屬天權利，要進行屬靈戰爭，代表神擊敗撒但的權勢，成為一群已死並已復活，正像完全絕對的不屬於這世界的一群人，又是另一回事。這兩件事在基督徒生活裡都是真實的。如今在基督裡，我們與祂同死同活，進入屬靈戰爭，為了在迦南爭戰，我們必須越過約但河*{註6}。
*.{To this Ephesians answers; only Ephesians has nothing to do with our death to sin. It is, as to this question, simply God's act, taking us when dead in sin and placing us in Christ on high. Colossians is partially both, life here in resurrection, but it does not set us in heavenly places, only in our affections there. By heavenly life I mean living in spirit in heavenly places. Actually Christ was divinely there; we as united to Him by the Holy Ghost.}
*{註6.對此以弗所書回答我們：只有以弗所書和我們因罪而死無關。關於這個問題，那僅僅是神的作為，當我們死在罪中時，神使我們與基督一同坐在天上。歌羅西書裡這兩方面都有一部分，有復活裡的生命，但沒有把我們放在屬天的地方，只有我們的感情在那裡。藉著屬天的生命，我的意思是在靈裡活在屬天的地方。事實上，基督在那裡是神聖的;我們是藉著聖靈與基督聯合。}
Death and resurrection with Christ represented in Jordan
約但河所代表基督的死與復活
The Jordan, then, is death and resurrection with Christ, looked at in their spiritual power, not as to their efficacy for the justification of a sinner, but as to the change of position and state in those who have part in them, in order to the realisation of life in connection with the heavenly places, into which Christ has entered*. A comparison between Philippians 3 and Colossians 2, 3, shews how death and resurrection are bound up with the true character of the circumcision of Christ.
約但河代表與基督同死同復活，要看它們(死和復活)屬靈的能力，而不要看罪人在死與復活裏得著稱義的果效，要看有份於它們(死和復活)的罪人，他們的地位和境界的改變，使我們能了解這生命與屬天地位的關聯，使我們進入基督所已經進入的地位*{註7}。比較腓立比書第三章和歌羅西第二、三章，那裡說：基督的死與復活與在基督裏的割禮(西二11)真正意義緊聯在一起。
*.{This is not mere communication of life, as by the Son of God, but passing as a moral being out of one condition into another, out of Egypt into Canaan; for that is it, the wilderness being dropped as another thing The Red Sea and Jordan in this aspect coalesce.}
*{註7.這不僅僅是藉著神的兒子那樣交通的生命，但作為一個道德的人，從一個狀態進到另一個狀態裡，就是出埃及進入迦南地，因為就是這樣，曠野被當作另一件事被拋棄，紅海和約但在這方面融合在一起。}
祂要按著祂那甚至能叫萬有歸服自己的動力，將我們這卑賤的身體改變形狀，使之同形於祂榮耀的身體。腓三21
In Philippians 3 the return of Christ is introduced as completing the work by the resurrection of the body. We are not looked at as now risen with Him; but as practically running the race, with Christ and resurrection in view—a place which indeed characterises the epistle. It is not what faith assumes as to position, but the actual present race towards its possession. Hence it is objective, not being in Christ, or even with Him; but that I might win Christ and the resurrection from among the dead. Paul has given up everything for the excellency of the knowledge of Christ, and is looking for the power of His resurrection, and even justification is looked at as at the end of his course.
腓立比書第三章裡，基督的再來，是藉著祂復活的身體所完成的工作。我們不是被看成現在與祂復活;而是實際地在跑賽程，著眼於基督和祂的復活，這是這封書信的特點。它不是信心所假設的情況，而是目前實際奔向它產業的賽程。因此它是客觀的，不是在基督裡，或是同著祂; 而是我可以贏得基督和那從死人中傑出的復活。保羅為著以認識基督為至寶，已經放棄了一切，並且仰望祂復活的大能，甚至稱義也被看作是他旅程的終點。
In both Philippians and Colossians the heavenly life is spoken of as a present thing; but there is entire separation, even down here, between the pilgrimage and this heavenly life itself, although the latter has a powerful influence on the character of our pilgrim life.
在腓立比書和歌羅西書裡面，屬天的生命說的好像是目前的事;甚至在地上，但那是有相當的差別，即使後者對我們的旅程生活的性質也有強大的影響力。
Ephesian and Colossian doctrine: the connection between life manifested and the objects it pursues
以弗所和歌羅西書的原則: 彰顯出來的生命的和它所追求事物之間的關係
And this introduces a very important subject, which I cannot treat at large here, the connection between life as manifested here, and the objects it pursues. They that are after the Spirit have their minds on the things of the Spirit. The new life flows from what is divine and heavenly, from Christ, and this is specially John's part in teaching; hence it belongs to the risen state in glory, has its full development and place there.
這就引入了一個很重要的課題，雖然我無法在這裡講的很多：就是關於在地上彰顯出來的生命的和它所追求事物之間的關係。隨從那靈的人將他們的心思置於那靈的事上。新生命流自聖別和屬天，流自基督，這是約翰專特教訓的一部分；因此，這生命屬於在榮耀裡復活的情形，這生命在那裏得到充分的發展。
Our citizenship is there, and this makes us pilgrims; the heavenly life belongs to heaven; the second Man is "out of heaven." But in its full development there is no pilgrimage; we are at home in our Father's house, like Christ.
我們的公民權在那裡(天上)，這構成我們的旅程;屬天的生命屬於天上;第二個人是"出於天"。但在其得到充分的發展之前，還沒有開始真正的旅程;我們都像基督一樣，在我們天父的家裡。
But here it is developed in pilgrimage; has this character from its being heavenly. It has a growing development in a growing apprehension of what is heavenly (see 2 Cor. 3: 3, 17, 18; 4: 17, 18; Eph. 4: 15; 1 John 3: 2, 3, and many other passages). This necessarily, our object being on high, makes us strangers and pilgrims here, declaring, in the measure of our fidelity, that we seek a country, the country to which our life belongs; but it forms itself thereby for the display of Christ here, it is adapted to the scene through which we pass, has duties, obedience, service there.
但這(生命)在地上的旅程中開始發展;帶著它屬天的特性。它日益增長，它在對什麼是屬天不斷增長的認識的過程中不斷發展 (見 林後 三3，17，18; 四17，18;以弗所書四章15節;約翰壹書三章2，3節，和許多其他經文)。這必然使我們的目標在高處，使我們在地上成為外人和客旅，在我們的忠誠度中宣告，我們尋求一個國，就是我們生命所屬的國;但它的成形是為著在這裡把基督展示出來，它能適應我們所經過的場景、在那裏有職責、順服和服事。
3你們顯明是基督的信，由我們供職所寫的，不是用墨，乃是用活神的靈寫的，不是寫在石版上，乃是寫在肉版，就是心上。林後 三3，
17而且主就是那靈；主的靈在那裏，那裏就有自由。18但我們眾人既然以沒有帕子遮蔽的臉，好像鏡子觀看並返照主的榮光，就漸漸變化成為與祂同樣的形像，從榮耀到榮耀，乃是從主靈變化成的。林後三17，18;
17因為我們這短暫輕微的苦楚，要極盡超越的為我們成就永遠重大的榮耀。18我們原不是顧念所見的，乃是顧念所不見的，因為所見的是暫時的，所不見的纔是永遠的。林後四17，18;
15惟在愛裏持守著真實，我們就得以在一切事上長到祂，就是元首基督裏面；以弗所書 4:15;
2親愛的，我們現在是神的兒女，將來如何，還未顯明；但我們曉得祂若顯現，我們必要像祂；因為我們必要看見祂，正如祂所是的。3凡向祂有這盼望的，就潔淨自己，正如祂是潔淨的一樣。約壹三2，3，
The starting-point is sure, that we have died and are risen with Christ, in one aspect; and in another, we are sitting in Him in heavenly places. But this last is not our subject here, it is Ephesian doctrine; this is more Colossian. Christ Himself, though Himself that life and its manifestation down here in pilgrimage, yet, as a Man down here, had objects—for the joy that was set before Him, endured the cross and despised the shame, and is set down. And this is deeply interesting; His life—God Himself (the last is more John's doctrine)—was what was to be expressed, expressed suited to the scene He passed through; but, being a true Man, He walked with objects before Him, which acted on the tenor of His path. The fact that He was this life, and that for His living it had not to die in His death, as we have, to an evil nature, makes it more difficult to realise in His case; but obedience, and He learned what it was, suffering, patience, all referred to His place here; compassion, grace as to His disciples, and all the traits of His life, though divine and such that He could say, "the Son of man who is in heaven," all were the development of the heavenly and divine life here.
這旅程的起始點是肯定的，一方面我們已經與基督一同死了，也復活了，另一面，我們與祂坐在屬天的地位上。這是以弗所書裡的教導;在歌羅西書裡面還有更多相關的教導。基督自己的生命和這生命的彰顯表現在祂的旅程裡，然而，祂成為一個人活在這裡，是有目標的『祂因那擺在祂面前的盼望，忍受了十字架和藐視羞辱，現今坐下來了。』這是非常有意義的;祂的生命，就是神自己(在約翰的教導裡還有更多的發表)，需要在祂經過的一切環境裡，合適的發表出來;祂通過了這一切，但是，作為一個真正的人，祂所行的是為著擺在祂面前的目標，這個目標會影響祂在旅途的方向。事實上，祂就是這生命，這生命是為著祂的生活，這生命不必在祂的死裡死去，這生命不必像我們因為邪惡的性情而死，這使得我們在祂的情況下更難理解這個生命；但順服和祂所學到的痛苦，忍耐，這些都與祂在這裡的地位有關；祂對門徒的憐憫、恩典和祂生命裡所有的素質都是神聖的;因此祂可以說:『仍舊在天的人子』；這些都是屬天神聖的生命在這裡的發展。
Its influence was perfect and entire in His case; but His life in connection with men, although the ever-perfect expression of the effect of His life of heavenly communion and of His divine nature, was evidently distinct from it. The joy of the heavenly life entirely set aside all the motives of the lower life; and, leading to the sufferings of His earthly life in connection with man, produced a life of perfect patience before God
以祂所在的環境來說，這生命的影響是完美和完全的;雖然祂生命裏面屬天的交通和祂神聖屬性的影響，帶來永遠完美的發表，但祂的生命雖然和群眾有關連，卻與屬人的生命迥然有別。屬天生命的喜樂完全屏除較低之生命(人的生命)所有的動機，導致在祂屬地的生命因為與人的接觸使他受苦，產生一種在神面前完全的忍耐的生命。
In Him all was sinless; but His joys were elsewhere, save in acting in grace in the midst of sorrow and sin—a divine joy. Thus also with the Christian; there is nothing in common between these two spheres of life. And, besides, nature has no part whatever in that above; in that below, there are things which belong to nature and to the world (not in the bad sense of the word "world," but considered as creation). Nothing of this enters into the life of Canaan.
在祂裏面的一切是無罪的;但祂的歡樂卻是在其他地方，除了祂在憂傷和罪的環境當中、在恩典裏的行動，這對祂是一種神聖的歡樂。基督徒也是這樣；這兩個領域(天上和地上)的生命之間，沒有任何相同的點。天然的生命在天上裡沒有任何地位; 天然的生命在地上卻有屬於天然和屬於這世界的事 (我所說的世界不是指"壞的一面"，而是指創造的一面) 天然的生命一點不能進入迦南地的生命裏。
The unique power of Christ in death and resurrection
基督死和復活獨特的權能
Christ alone could pass through death, and exhaust its strength, when in it, as shedding the blood of the everlasting covenant; and He alone could rise again from death, in the reality of the power of the life that was in Him, "for in him was life." But it was proper divine power by which this was done. God raised Christ from the dead, testimony of His full acceptance of His work.
在流出永約之血後，基督憑著自己就可以通過死亡，耗盡死力量；祂獨自憑著祂生命裡的實際就可以從死亡裏復活，這生命是在祂裡面，所以經上記著："生命在祂裡面"那是憑著合宜的神聖能力所成就的事，神使基督從死人中復活，見證神完全悅納祂的工作。
Christ, being God, could say: "Destroy this temple, and in three days I will raise it up": nor was it possible that He could be holden of death.
But it is not by any force of spiritual life, as Man, that He raised Himself; though we know, as He laid it down of Himself, so He took it again, and this by commandment received of the Father—so that in this we cannot separate the deity and humanity—I speak of the act, not of His Person. He had power to take it again, but it was still obedience; we feel at every step, no one knows the Son but the Father.
基督就是神，祂可以說:"你們拆毀這殿，我在三天內將它建立起來": 正如祂原不能被死拘禁。作為人，祂使自己從死裡復活，不是憑藉任何屬靈生命的能力來推動，雖然我們知道，祂自願捨去自己的生命，所以祂有權利可以拿回來，並且祂的復活是藉著從父領受的命令，所以，在這件事上我們不能將神性和人性分開，我所說的這個行動，不是出於祂自己的行動。雖然祂有權取回來，但在這件事上祂仍然是順服的;我們覺得在每一步驟中，除了父沒有人認識子。
He has opened this way; He has converted death into a power that destroys the flesh which shackles us, and a deliverance from that in us which gives advantage to the enemy with whom we are to fight, being thenceforward brought into Canaan. Therefore the apostle says, "All things are yours, whether life, or death." Now, every true Christian is dead and risen in Christ; the knowing and realising it is another thing. But the word of God sets christian privilege before us according to its real power in Christ.
祂打開了這條路將死轉變成足以摧毀那綑綁我們肉體的能力，並且拯救我們脫離那在我們裡面，原本使仇敵佔盡優勢(的肉體)，我們要與它(肉體)爭戰，並且從此以後我們被帶進迦南地。因此，使徒說，"一切都是你們的，無論是生或死."現在，每一個真正的基督徒，在基督裡死了且復活了;認識和實化這件事是另一回事。但神的話照著它在基督裡真實的能力，把基督徒權利擺在我們面前。
The unknown way opened by the ark
由約櫃打開未知的道路
4只是你們和約櫃相離要量約二千肘，不可與約櫃相近，使你們知道所當走的路，因為這條路你們向來沒有走過。
The ark of Jehovah passed over before the people, who were to leave the space of two thousand cubits between it and them, that they might know the way by which they must go; for they had not passed this way before. Who indeed had passed through death, to rise beyond its power, until Christ, the true Ark of the Covenant, had opened this way? Man, whether innocent or sinful, could do nothing here. This way was alike unknown to both, as was also the heavenly life that follows.
耶和華的約櫃走在百姓前面，約櫃要與百姓之間留出二千肘的空間，使他們知道他們必須走的路，因為他們不曾走過這條道路。誰曾真的經過了死，超越死的能力呢？唯有基督，祂是真約櫃，已經打開了這條道路。人哪！無論是否有罪，在死這裡是毫無能力的。這條道路是無人知曉，正如對之後屬天生活，我們同樣是一無所知。
This life, in its own sphere, and in the exercises here spoken of, is altogether beyond Jordan:. the scenes of spiritual conflict do not belong to man in his life below; though, as we have seen, the realisation of the heavenly things we are brought into act on the character of our faith down here; and our sorrows and trials down here, under God's grace, tend to clear our vision as regards the glory hoped for. See 2 Corinthians 5: 2-5, and how the hope of verse 2 is returned to in verse 5.
這個生命的範圍，以及在此所講這個生命的運用，完全是在過約但河之後的生活。屬靈爭戰的場景並不屬於人在地上的生命，正如我們所看到的，雖然我們被帶進屬天事物的實際裡; 而那些屬天事物的實際作工在我們地上這裡信心的性質上，也作工在我們在地上在這裡的悲傷和試煉裏，在神的恩典之下，當我們注視我們所盼望的榮耀時，會使我們的異象更清楚。從哥林多後書五章2-5節，我們可以看見第2節的盼望(穿上從天上來的住處)是如何在第5節回來(那靈作質)。
原來我們確是在這帳幕裡歎息，深想穿上我們從天上來的住處；若真的穿上，就不至於顯為赤身了。因為我們在這帳幕裡的人，負重歎息，是因不願脫下這個，乃願穿上那個，好叫這必死的被生命吞滅了。那為這事培植我們的乃是神，祂已將那靈賜給我們作質。(林後五2-5節)
No wilderness experience, be it ever so faithful, has anything directly to do with this heavenly life although the grapes of Canaan may cheer the pilgrims by the way. But Christ has destroyed all the power of death for His people, so far as it is the power of the enemy, and the token of his dominion. It is now but the witness of the power of Jesus. It is indeed death; but, as we have said, it is the death of that which fetters us.
即使曠野的經驗是很真實的，然而沒有任何曠野的經驗，能與屬天生命產生任何直接的關聯，雖然迦南的葡萄可能令經過那裏的客旅歡呼。但基督為著祂的子民已經摧毀了所有死亡的力量，只要它是仇敵的力量和它的權柄的象徵。現在死亡不過是主耶穌能力的見證。它的確是死亡;但是，正如我們說的，這是捆綁我們的死亡。
God's counsels to be accomplished
神的計畫終必成就
10約書亞說，看哪，全地之主的約櫃必在你們前頭過去，到約但河裏，藉此你們就知道，活神是在你們中間，並且祂必在你們面前趕出迦南人、赫人、希未人、比利洗人、革迦撒人、亞摩利人、耶布斯人。
I will add some brief remarks. "Lord of all the earth" is the title Joshua repeats, as that which God had here taken: for it is in testimony to this great truth that God had planted Israel in Canaan. Hereafter He will establish in power, according to His counsels, that which had been put into the hands of Israel that they might keep it according to their responsibility. This last principle is the key to the whole history of the Bible, as to man, Israel, the law, and all it has to do with. All is first trusted to man, who ever fails, and then God accomplishes it in blessing and power.*
我要再加上一些註解，"全地之主"是約書亞記重複的標題，因為這是神早已取得的稱號:因為它為這偉大的真理作見證，就是，神已將以色列栽種在迦南地。此後，祂要根據祂的旨意，祂將在這裏憑著祂的能力把以色列人建立起來，迦南地已交在以色列人的手裡，他們要根據他們該負的責任保有這地。最後的原則是聖經，人、以色列，律法和跟它有關歷史的鑰匙。從起初神就將所有一切都信託給頭一個人，可惜他失敗了，然而神仍然在祝福和能力裡繼續完成祂的計畫*{註8}.。
*.{ And that in much fuller glory, according to His counsels before the world was, and in the Second Man.}
*{註8} 這是神根據祂在創造這個世界以前就有的旨意，要在第二個人身上，在更豐滿的榮耀裡完成的旨意。}
Thus this chapter supplies us with very clear indications of that which God has promised to accomplish in the last days, when He will indeed shew Himself to be "Lord of all the earth," in Israel brought back in grace by His mighty power. And we must attend to this testimony of the purpose of God in establishing Israel in their land. Harvest time will come, and the strength of the enemy will overflow its banks; but we, as Christians, are already on the other side. The strength of the enemy passed all bounds in the death of Jesus; and we do not say now, "Lord of all the earth"; but "All power is given unto me in heaven and in earth."
這一章提供了非常清晰地發表：神已應許在這末後的日子要完成，那時候祂要確實地顯出自己是"全地之主"，以祂權能的力量將以色列人在恩典中帶回。我們必須參與這個見證，神的旨意是把以色列人建造在他們的土地。收割的季節將到，仇敵的力量將漫過兩岸;但我們作為基督徒，已經在河的另一邊。仇敵的力量在主耶穌的死裡散布到所有邊界上去;雖然我們現在還不能說，"全地之主";但是"天上地下所有的權柄都已經賜給我了"。
God's encouragement: victory assured
神的鼓勵---保證勝利
7耶和華對約書亞說，從今日起，我必使你在以色列眾人眼前尊大，使他們知道我怎樣與摩西同在，也必照樣與你同在。
Let us remark, also, how God encourages His people. They must combat. The sole of the foot must tread on every part of the promised land to possess it; and it must be in conflict that the power of the enemy and entire dependence upon God are realised. But, while fighting boldly for Him, He would have us know that victory is certain. The spies said to Joshua, "Truly Jehovah hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us." That is what we know and prove by the testimony of the Holy Ghost, so different from that of the flesh as brought by the ten who came back with Caleb and Joshua.
讓我們也指出，神如何鼓勵祂的子民。他們必須去爭戰。他們的腳必須踩在應許之地的每一部分來擁有這地;並且在和仇敵力量爭戰的時候，他們要完全依靠神的能力來實現這件事。當我們大膽地為神爭戰的時候，祂會讓我們知道那個勝利是肯定的。探子們對約書亞說:『耶和華果然將那全地交在我們手中；那地的一切居民，在我們面前都喪膽了。』(二34)。這都是我們藉由聖靈所作的見證認識並得到證實的，這些探子們和那些屬肉體，與迦勒和約書亞一起回來的十個探子之間有何等不同的差異啊！
約書亞記第四章
1國民盡都過了約但河，耶和華就對約書亞說，2你要從民中選取十二個人，每支派一人，3吩咐他們說，你們從這裏，從約但河中，祭司的腳站定的地方，取十二塊石頭帶過去，放在你們今夜要住宿的地方。4於是，約書亞將他從以色列人中所派定的那十二個人，每支派一人，都召了來。5對他們說，你們下約但河中，過到耶和華你們神的約櫃前頭，按著以色列人支派的數目，每人取一塊石頭扛在肩上；6這些石頭在你們中間可以作為記號。日後，你們的子孫問你們說，這些石頭對你們有甚麼意思？7你們就要對他們說，這是因為約但河的水在耶和華的約櫃前斷絕；約櫃過約但河的時候，約但河的水就斷絕了。這些石頭要給以色列人作為記念，直到永遠。
The twelve stones out of Jordan: remembrance of the death of Jesus on this side of Jordan
從約但河取出的十二塊石頭表徵紀念主耶穌在約但河這邊的死
But if we are introduced into a life which is on the other side of death, by the power of the Spirit of God, as being dead and risen in Christ, there must be the remembrance of that death, by which we have been delivered from that which is on this side of it, of the ruin of man as he now is, and of the fallen creation to which he belongs. Twelve men, one out of each tribe, were to bring stones from the midst of Jordan, from the place where the priests' feet stood firm with the ark, while all Israel passed over on dry ground.
如果藉著神之靈的能力引導我們進入死(約但河)另一邊的生命，正如我們在基督裡死和復活，我們必然會在另一邊紀念那個死，靠著神之靈的能力，我們從河的這岸被拯救出來；我們會紀念這死毀滅人正如人現在的光景，我們也會紀念人也屬於墮落的創造。這十二個人出自每個支派，當所有以色列人從乾地上通過之後，每個人都從約但河的中間，從祭司與約櫃站立堅定的地方，取一塊石頭上來。
The Holy Ghost brings with Him, so to speak, the touching memorial of the death of Jesus, by the mighty power of which He has turned all the effect of the enemy's strength into life, and deliverance from what could not enter into heavenly things, and has laid the basis for our having part in them. Death comes with us from the grave of Jesus: no longer now as death, it is become life unto us, and, subjectively for faith, the absence of that which cannot have part in what is heavenly. This memorial was to be set up at Gilgal. The meaning of this circumstance will be considered in the next chapter. We will only dwell here on the memorial itself. The twelve stones, for the twelve tribes, represented the tribes of God as a whole. This number is the symbol of perfection in human agency, in connection here, as elsewhere, with Christ, as in the case of the shewbread.
我們可以說，聖靈帶來了對耶穌之死令人感動的紀念，照著祂權能的力量，祂將仇敵權勢的影響轉變成生命，將不能進入屬天的事拯救出來，並為我們可以有分於屬天之事奠定基礎。從主耶穌的墳墓開始，死亡就與我們同在:現在不再是死亡，它成為我們所進入的生命，使我們主觀地尋求信心，因為缺乏信心我們就無法有分於屬天的事物。這個紀念要豎立在吉甲。這件事的意義要在下一章裏面說明。在這裡我們只停在紀念的這件事上。這十二塊石頭，代表十二支派，代表神各個支派的整體。這個數字是人類所能領悟表達完全的象徵，這個數字在這裡和在其他地方一樣，就像十二個陳設餅，可以與基督連接起來。
The Christian remembrance of the Lord's death
基督徒對主之死的紀念
Here also the Spirit sets us—Christians—in a more advanced position. There were twelve loaves of the shewbread, and we form but one in our life of union by the Holy Ghost with Christ our Head, which is the life we speak of here. Now it is His death that is recalled to us in the memorial left us by the loving-kindness of our Lord, who condescends to value our remembrance of His love.
這此，那靈將我們基督徒擺在更往前的地位上。有十二個陳設餅，表徵我們藉著聖靈同著基督我們的元首，在我們的生命裡聯合成為一，這就是我們在這裏所說的生命。現在藉著我們愛與恩慈的主留給我們紀念，降卑祂自己來估量我們對祂愛的紀念。現在，祂的死使我們想起我們的主因著祂的慈愛留給我們的紀念，祂降卑來珍賞我們對祂之愛的紀念。
I only speak here of this memorial as the sign of that which should always be a reality. We eat His flesh, we drink His life given for us. Being one now in the power of our union with Christ risen and glorified, for here I speak of our whole place, dead to the world and to sin, it is from the bottom of the river into which He went down to make it the way of life-heavenly life—for us, that we bring back the precious memorial of His love, and of the place in which He fulfilled His work.
我在這裡只是說這個紀念應該永遠成為我們實際紀念祂的記號。我們吃祂的肉，喝祂給我們的生命。我們在與基督復活和得榮聯合為一的能力裡，就是我在這裡所說我們全部的地位上，使我們整個人向世界和罪是死的，這些從河底取出來的石頭，就是從祂曾經下去的地方拿出來的，使這河成為生命之路，就是屬天生命的道路，對我們來說，這些是我們帶回對祂之愛珍貴的紀念,也是對祂完成祂工作之處珍貴的紀念。
It is a body whose life by blood is closed *which we eat, a poured out blood which we drink; and this is the reason why blood was entirely prohibited, to Israel after the flesh; for how can death be drunk by those who are mortal? But we drink it because, alive with Him, through the death of Christ we live, and it is in realising the death of that which is mortal that we live with Him. The remembrance of Jordan, of death when Christ was in it, is the remembrance of that power which secured our salvation in the last stronghold of him who had the power of death. It is the remembrance of that love which went down into death, in order that, as to us, it should lose all its power, except that of doing us good, and being a witness unto us of infinite and unchangeable love.
我們所吃的身體，它的生命包含在血裏*{註9}，我們所喝的是那倒出來之血，這就是為什麼神完全禁止以色列人吃血的原因，因為以色列人是照著肉體的人；必死之人怎能喝下死亡呢?然而我們喝祂，是因為我們與祂同活，憑著基督的死，我們得以存活，只有當我們了解死的本身是必朽壞的，我們才能與祂同活。對約但河的紀念，就是紀念基督在那裏的死，也是紀念在死亡的權勢所掌有最後一個要塞，那保全我們救恩的能力。這是紀念那愛為我們進入了死，為著使死對我們失去它所有的力量，為著我們的益處，使我們成為那無限和不變之愛的見證人。
*{ The word "broken" is wrongly introduced in the common text. It was after He had given up His spirit to the Father, in full strength, that the blood was shed through the soldier's spear. He laid down His life of Himself. }
{註9 “ 折斷”這字在一般書上錯誤的被使用。這是發生在祂已經將祂的靈交託給父神之後，祂帶著完全的能力，使祂的血藉著兵丁的槍流出來。祂捨了祂自己的生命}
不清楚達秘在這裏所說的"broken"這個字是指逾越節羊羔一根骨頭也不可折斷，還是指林前十一章24節：這是我的身體，為你們捨的，你們要如此行，為的是記念我。我想後者的可能性較大。
約書亞記第五章
19正月初十日，百姓從約但河裏上來，就在吉甲，在耶利哥的東邊安營。20他們從約但河裏取來的那十二塊石頭，約書亞就立在吉甲。21他對以色列人說，日後你們的子孫問他們的父親說，這些石頭是甚麼意思？22你們就要告訴你們的子孫說，以色列人曾走干地過這約但河；23因為耶和華你們的神在你們面前使約但河的水干了，直到你們過來，就如耶和華你們的神從前在我們面前使紅海干了，直到我們過來一樣，24要使地上萬民都知道，耶和華的手大有能力，也要使你們永遠敬畏耶和華你們的神。
Gilgal: practical realization of death
在吉甲實實際際的經歷死
The power of resurrection-life takes all strength from Satan: "He who is begotten of God keepeth himself, and that wicked one toucheth him not." In our earthly life, the flesh being in us, we are exposed to the power of the enemy, though Christ's grace is sufficient for us, His strength made perfect in weakness; but the creature has no strength against Satan, even though it should not be drawn away into actual sin. But if death is become our shelter, causing us to die unto all that would give Satan an advantage over us, what can he do? Can he tempt one who is dead, or overcome one who, having died, is alive again? But, if this be true, it is also necessary to realise it practically. "Ye are dead . . . therefore mortify" (Col. 3). This is what Gilgal means. Nay, we are always to bear about in the body the dying of the Lord Jesus, that the life of Jesus may be manifested in our body (2 Cor. 4: 10)*.
復活生命的能力從撒但奪取了所有的力量:" 那從神生的，就保守自己，那惡者也就不摸他。"肉體在我們裡面，在我們屬地的生命裡，我們隨時暴露在仇敵的力量下，雖然基督的恩典夠我們用，祂的能力在人的軟弱上顯得完全; 但是受造之物即使沒有被捲進這實際的罪裡牠(受造之物)也沒有力量對抗撒但，但如果死亡成為我們的住處，使我們因著死進入一切撒但可以勝過我們的優勢範圍，牠(受造之物)又能做什麼? 牠可以誘惑一個死了的人，或勝過一個死了的人，使他活過來嗎? 但如果這是真的，我們還是有必要實際地了解死。"你們已經死了..因此打倒"(歌羅西書第三章)。這是就是吉甲的意義。不僅如此，我們總是要在我們的身體上揹負著主耶穌的死，使耶穌的生命能彰顯在我們身上 (林後四10) *{註10}。
*. Colossians 3 is God's declaration of our position; Romans 6 exhortation to take it up in faith; 2 Corinthians 4 carrying it out in practice in the inner man (Col. 3: 5-17).
*{註10}.歌羅西書第三章是神宣告我們的地位;羅馬書第六章勸勉我們在信心裡取用它;哥林多後書第四章在我們裡面的人裡，將它實際地活出來 (西三5-17)。
8我們若與基督同死，就信也必與祂同活(羅六8)
The matter in hand was not yet the taking of cities, the realisation of God's magnificent promises. Self must first of all be mortified. Before conquering Midian, Gideon must cast down the altar that was in his own house.
眼前重要的事情還不是佔領各個城市，實現神宏偉的應許。必須先棄絕己。在征服米甸人以前，基甸先要在拆掉他自己家裡的邱壇。
Circumcision, the application of the Spirit's power to the mortification of the flesh
割禮就是將那靈的能力應用在身體的治死上
Remark further, the wilderness is not the place where circumcision is carried out, even though we may have been faithful there. The wilderness is the character the world takes when we have been redeemed, and where the flesh which is in us is actually sifted. But death, and our entrance into heavenly places, judge the whole nature in which we live in this world. But then, consequent upon our death and resurrection with Christ, it is practically applied, and circumcision is the application of the Spirit's power to the mortification of the flesh in him who has fellowship with the death and resurrection of Jesus (compare 2 Cor. 4: 10-12).
進一步說，即使我們在曠野裡很忠信，那裏也不是行割禮的地方。曠野表徵世界，是我們蒙救贖的地方，也是在我們裡面的肉體實際被篩出來的地方。然而，死和我們進到屬天的入口，也要審判我們所活在這個世界的整個天然性質。但之後我們因此與基督一同死和一同復活，這件事的應用是很實際的，割禮就是把那靈的大能應用在治死他裡面的肉體，這人與耶穌基督的死與復活有交通。(比較林後四10-12)
『身體上常帶著耶穌的治死，使耶穌的生命也顯明在我們的身體上。因為我們這活著的人，是常為耶穌被交於死，使耶穌的生命，也在我們這必死的肉身上顯明出來。這樣，死是在我們身上發動，生命卻在你們身上發動。林後四10-12
Therefore Paul says (Phil. 3), "We are the circumcision." As to an outwardly moral life, Paul had that before. Had he now added true piety to his religion of forms, the true fear of God to his good works? It was far more than that. Christ had taken the place of all in him—first of all as to righteousness, which is the groundwork. But further, the apostle says, "That I may know him, and the power of his resurrection, being made conformable unto his death, if by any means I might attain unto the resurrection from among the dead." Therefore it is in "pressing towards the mark" that he waits for the coming of Jesus to accomplish this resurrection as to his body.
因此保羅說 (腓立比書第三章)，『我們奉割禮的人。』這是保羅曾有過外在屬靈道德的生命，他現在可以把更多真正的虔誠加入他宗教的形式裡，就是把對神真正的敬畏加在他美好的工作上嗎? 使徒的工作是遠遠超過這些(真正的虔誠就是對神真正的敬畏)。基督代替了他裡面的一切，最重要的是與義有關的一切，義是使徒工作的基礎。進一步，使徒說，『使我認識基督，和祂的復活，模成祂的死，無論任何代價，我要得著從死人中的復活。』因此使徒是在『向著標竿竭力追求』，他等待主耶穌的再來，以完成在他身體上的復活。
The circumcision of Christ
基督的割禮
In the Epistle to the Colossians, chapter 2, he speaks to us of the circumcision of Christ. Is. it only that he has ceased to sin (the certain effect indeed of this work of God)? No; for in describing this work he adds, "The consequences of this heavenly life are found in Colossians 3: 1, which is in immediate connection with the verse just quoted. Here also the work is crowned by the manifestation of the saints with Jesus when He shall appear. Not the rapture; the heavenly part is omitted in Colossians, save that our life is hid there, and that what is there is an object of hope; we are made meet for it, which indeed is just what is done here.
歌羅西書第二章，使徒跟我們說到基督的割禮。難道割禮的作用僅僅使他停止犯罪嗎? (實際上這也是神工作的某些作用) 不是！因為在描述這項工作的時候，他補充說，這個屬天生命的果效見於(西 三1)，這節與(二12)緊密相連。這工作將由聖徒與主耶穌顯現的時候得著加冠。這不是我們被提的時候；屬天的部分在歌羅西書被省略了，只說到我們的生命隱藏在那裡，那隱藏的地方成為我們盼望的目標; 我們為此做好了準備，這確實是我們在這裡所做的。
在受浸中與祂一同埋葬，也在受浸中，藉著那叫祂從死人中復活之神所運行的信心，與祂一同復活(西二12)
所以你們若與基督一同復活，就當尋求在上面的事，那裡有基督坐在神的右邊。(西 三1)
Our Gilgal
我們的吉甲
Our Gilgal is in verse 5: "Mortify therefore." It is not "die to sin." Mortify is active power. It rests on the power of that which is already true to faith: "Ye are dead: mortify therefore." This being the standing, it is realised. "Reckon ye also yourselves to be dead," said the apostle (Rom. 6), when speaking on the same subject *.
我們的吉甲是在歌羅西書第三章第5節:"所以要治死"。它不是"向罪死(羅六2.10)"。治死是一種積極活動的能力。它倚靠那對信心是真實的能力上:"你們已經死了:…所以要治死."這就是立場，它被實現了。當說到相同主題的時候 (羅 六11)，使徒說"向罪也當算自己是死的" *{註11}。
5所以要治死你們在地上的肢體，就是淫亂、污穢、邪情、惡欲和貪婪，貪婪就是拜偶像，(西三5)
*. We have three steps in this process: God's judgment, "Ye are dead"; the recognition of it by faith, "Reckon yourselves dead"; and the carrying it out in practice, "always bearing about in the body the dying of the Lord Jesus."
*{註11}.在這個過程中，我們有三個步驟:
1.神的審判，"你們已經死了"(西三3) ;
2.藉著信心認識，"算自己是死的"(羅六11);
3.並在生活中實行出來，"身體上常帶著主耶穌的死"(林後四10)。
This is the practical power of the type of the stones brought from Jordan. They are a symbol of our place, being the result of death with Christ who was dead *.
這是從這就是從約但河帶上來那十二塊石頭所豫表的實行上的能力。它們是我們所在之地的表號，正是與基督同死之人的結果*{註12}
*. {The Epistle to the Romans gives, in the desert, faith's estimate of the position which Christ's death has given to us, of death to sin and life to God in this world, as involved in our being saved by His death into which we were baptised, but our resurrection which takes us out of the desert, and is Colossians and Jordan.}
*{註12}..羅馬書給在曠野中，在這個世界上，信心估量基督之死所給我們的地位，信心也估量在這世上我們向罪是死的，向神卻是活著的地位，這些都與們全人被祂的死所拯救，我們也浸入祂的死有關；但我們的復活將我們帶離了曠野，這就是歌羅西書和約但河。}
But we are also raised up together with Him*, as having died with Him. But there is another aspect of truth, we were dead in sins. He came down in grace where we were, on the way down, so to speak, atoning for our sins. God has quickened us together with Him, having forgiven us all trespasses **. All that He did was for us; and now, associated with Him in life, united to Him by the Spirit, I am also sitting in, not yet with, Him in heavenly places ***.
然而我們也與基督一同復活，正如我們與祂同死*{註13}。 這裡還有真裡的另一面，我們已經死在罪中。祂在恩典裡來到我們這裡，一路向下走，祂為我們的罪成就了平息。神赦免我們所有的過犯，我們與基督一起從神得著生命*{註14}。祂所做的一切都是為了我們，現今，我們與祂在生命裡聯合，藉著那靈與祂合一。我也正坐在祂屬天的地位裡面，但還沒有與祂同坐*{註15}。
*. Thus far the Colossians.
*{註13}.到目前為止都寫在歌羅西書上。
**.Thus far, also, the Colossians; but we are not viewed there as dead in sins, but as having lived in them, now dead and risen.
*{註14}.這些也都寫在歌羅西書上；但在歌羅西書我們不是被看作死在過犯之中，而是活在過犯裏面，現在我們死了且復活了。
***This is Ephesian teaching. And this is God's sovereign act of power which has taken us when dead in sins and put us into Christ.
*{註15}.這是以弗所書的教訓。這是神主宰權能行動的能力，當我們死在過犯裏的時候，把我們放進基督裡面(弗二1-5)。
I appropriate to myself, or rather God ascribes to me, all that He has done, as though it had happened to myself: He is dead to sin, in Him I am dead to sin. Therefore I can "mortify": which I could not do as being still alive in the flesh. Where was the nature, the life, to do it in? I am risen with Him; I am also in Him sitting in heavenly places. But here it is not the Ephesian doctrine—which teaches the purpose and counsels of God, and, Christ being exalted to the right hand of God, shews the simple act of divine power which takes us when dead in sins and sets us in Him—it is the process, so to speak, through which we pass as having been alive (not dead) in sins, and passes us through death, in Christ, into a better life. The other is equally true, so I have spoken of it; but, it is the change, the essential but subjective change spoken of in Colossians as far as death and resurrection with Him go, which is our present subject in Joshua.
我自己合適的說，或者是神啟示給我，祂所做成的一切，就好像發生在我身上: 祂向罪是死的，所以在祂裡面我也向罪是死的。因此我才能"治死":，這是我在肉身活著的時候所不能做到的事。天然和生命在我的肉體裏哪能做到這件事呢? 我與祂一起復活了;因此我也在祂裡面坐在天上。然而這不是以弗所書的教導，以弗所書是教導我們關於神定旨的目的，以及基督被高舉到神的右邊，展示這個單純神聖的能力，當我們死在過犯中的時候，這個能力使我們在祂裡面，這就是這個過程，也就是說，正當我們活 (不是死) 在過犯之中，經過這些過程，在基督裡我們經過死，到達更好的生命。其他的方面也是同樣真實，正如我所說的;但是，那裡發生的變化，這是在歌羅西書中談到一個基本且主觀的變化，就是跟祂經過死亡和復活，這是我們目前在約書亞記的主題，
The mortification of our members accomplished through grace
經過恩典完成治死我們的肢體
Now, circumcision being the practical application of that of which we have been speaking—the death of Christ to sin, to all that is contrary to our risen position, "the body of the flesh"—we remember the death of Christ, and the mortification of our members on the earth is accomplished through grace, in the consciousness of grace. Otherwise it would only be the effort of a soul under the law, and in this case there would be a bad conscience and no strength. This is what sincere monks attempted; but their efforts were not made in the power of grace, of Christ and His strength. If there was sincerity, there was also the deepest spiritual misery. In order to mortify there must be life; and if we have life, we have already died in Him who died for us.
現在，割禮就是我們所說內容實際的應用，就是基督藉著祂的受死對付罪，也對付與我們復活地位相反的一切，"肉體的身體，(西一22)"我們必須記住：基督的受死和治死我們在地上的肢體是藉著恩典而完成，這是藉著我們在對恩典的認識。否則(若不是藉著恩典)，它將只是一個魂在律法下的努力，並在這情況下會有壞的良心，也沒有任何力量。這是真誠的僧侶所嘗試過的事；但是他們的努力不是在恩典的能力裡所作成的，也不是在基督和祂的能力裡所作成的。如果有誠心，也就會有最深屬靈的苦難。為了治死必須有生命(指神聖屬靈的生命)，如果我們有生命，我們就已經在那位為我們死的主裡面死了。
但如今祂在基督肉體的身體裡，藉著死，叫你們與自己和好了，把你們聖別、沒有瑕疵、無可責備的呈獻在自己面前.(西一22)"
The stones set up in Gilgal were taken out of the midst of Jordan, and Jordan was already crossed before Israel was circumcised. The memorial of grace and of death, as the witness to us of a love which wrought out our salvation, by taking up our sins in grace, and dying to sin once, stood in the place where death to sin was to be effected. In that He died, He died unto sin once; and we reckon ourselves dead to sin. Christ dying for sins, in perfect love, in unfailing efficacy, and His death to sin, give us peace through His blood as to both, but also enable us through grace to reckon ourselves dead to sin, and to mortify our members which are on earth.
豎立在吉甲的那些石頭是從約但河裡取出來的，百姓先渡過約但河才受割禮。我們對恩典和死的紀念，作為我們對我們所得著那作成我們救恩之愛的見證，藉著在恩典裡除去我們的罪，使我們一次向罪死了，祂站在向罪而死發揮效用的地位上。在這個地位上祂死了，祂曾一次向罪死了，使我們可以算自己向罪是死的。基督為我們的過犯死了，在完全的愛裡，在經久不衰的效能中，以及祂向罪死，藉著祂的血使我們兩面都得享平安，但也使我們藉著恩典算我們自己向罪是死的，並且治死我們屬地的肢體。
In every circumstance, then, we must remember that we are dead, and say to ourselves, If through grace I am dead, what have I to do with sin, which supposes me to be alive? Christ is in this death in the beauty and in the power of His grace; it is deliverance itself, and introduction morally into the condition in which we are made meet to be partakers of the inheritance of the saints in light. As to the glory, as running the race down here, the apostle says, "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." But that is another subject.
那麼在任何情況下，我們必須記住，我們已經死了，並且要對我們自己說，如果我是靠著恩典死了，我與罪還有甚麼關係，罪憑著什麼認為我還活著呢?基督在這死裡，帶著祂的恩典的榮美和能力裡;祂自己就是拯救的本質，並且在屬靈道德上將我們引進這個條件裏，使我們被作成合適在光中有分於眾聖徒的基業。至於那榮耀，我們就像在地上這裡奔跑這個賽程的人，因此使徒說，"我乃是竭力追求，或者可以取得基督耶穌所以取得我的。"然而這是另一個題目。
The life of a risen man
復活之人的生活
9耶和華對約書亞說，我今日將埃及的羞辱從你們身上輥去了。因此，那地方名叫吉甲，直到今日。
Thus, in being dead, and only thus, will the reproach of Egypt be taken away. Every mark of the world is a reproach to him who is heavenly. It is only the heavenly man who has died with Christ that disentangles himself from all that is of Egypt. The life of the flesh always cleaves to Egypt; but the principle of worldliness is uprooted in him who is dead and risen with Christ and living a heavenly life.
因此，只有在死裡，才能輥去埃及的羞辱。每個世界的標記對屬天的人來說都是羞辱。只有屬天並與基督同死的人，才能將自己從所有屬埃及的一切解脫開來。肉體的生命總是與埃及切割開來，但世俗的原則對那些與基督同死同復活的人來說，早就已經連根拔起，使我們可以過著屬天的生活。
There is in the life of man, alive as such in this world (Col. 2: 20), a necessary link with the world as God sees it, that is, corrupt and sinful; with a dead man there is no such link. The life of a risen man is not of this world; it has no connection with it. He who possesses this life may pass through the world, and do many things that others do.
因為人活在這個世界上，在屬人的生命裡與這個世界還有必要的聯結，在神看來，這世界是墮落和充滿罪的 (西二20)，一個死人就沒有這種聯結。一個復活之人的生命是不屬於這世界的;這人與這個世界沒有連接。擁有這種生命的人可以穿越世界，做別人所做的許多事。
20你們若是與基督同死，脫離了世上的蒙學，為甚麼仍像在世界中活著，服從那不可拿，不可嘗，不可摸等類的規條？(西二20)
He eats, works, suffers; but, as to his life and his objects, he is not of the world, even as Christ was not of the world. Christ, risen and ascended up on high, is his life; he subdues his flesh, he mortifies it, for in point of fact he is down here, but he does not live in it. The camp was always at Gilgal. The people—the army of Jehovah— returned thither, after their victories and their conquests. If we do not do the same, we shall be feeble: the flesh will betray us. We shall fall before the enemy in the hour of conflict, even though it may be honestly entered into in the service of God. It is at Gilgal the monument of the stones from Jordan is set up; for if the consciousness of being dead with Jesus is necessary to enable us to mortify the flesh, it is through this mortification that we attain to the practical knowledge of what it is to be thus dead.
他也吃，也工作，也受苦；但是，在他的生命和他的目標上，他不是屬於這個世界的人，正如基督不是屬這個世界的一樣。基督的生命復活，升到高處，這就是他的生命，他制伏肉體，治死它，實際上他是活在地上這裡，他卻沒有住在這裡面。這營始終是在吉甲。百姓就是耶和華的軍隊，在他們勝利，征服仇敵之後還是要回到這裡。如果我們不做相同的事，我們就會變得軟弱：肉體會背叛我們。只要一個小時的戰鬥，我們就必倒在仇敵面前，即使這個爭戰是真實的進去服事神。取自約但河紀念的石頭，設立在吉甲，因為真實的與主耶穌同死，才能治死肉體，正是藉著這樣的治死，我們達到真實的認識，肉體就是這樣子死的。
We do not realise the inward communion (I am not speaking now of justification), the sweet and divine enjoyment of the death of Jesus for us, if the flesh is unmortified. It is impossible. But if we return to Gilgal, to the blessed mortification of our own flesh, we find there all the sweetness (and it is infinite), all the powerful efficacy of this communion with the death of Jesus, with the love manifested in it
我們並沒有領會內在的交通 (我現在不是說審判)，對我們來說，如果肉體沒有被治死，我們是不可能對主耶穌之死有甜美和神聖的享受。但如果我們回到吉甲、回到我們自己的肉體有福的治死那裏，在那裡我們將找到所有的甜美 (這些是無窮的甜美)，在這個與主耶穌之死的交通裡具有一切有能力的效用，有愛彰顯在它裡面(耶穌之死)。
"Always bearing about in the body," says the apostle, "the dying of the Lord Jesus, that the life also of Jesus might be manifested in our body." Thus we do not remain in Jordan; but there remains in the heart all the preciousness of this glorious work, a work which the angels desire to look into, which is for us, and which Christ, in His love, appropriates to us. We find Him with us at Gilgal—a place of no outward show or victory to attract the eyes of men; but where He, who is the source of all victory, is found in the power and the communion which enable us to overcome.使徒保羅說，『身體上常帶著耶穌的治死，使耶穌的生命也顯明在我們的身體上 (林後 四10)。』。因此我們不會留在約但河，那裡所有榮耀的工作都存留在我們心裡，天使也渴望觀看這個工作，這個工作是為著我們，這是基督在祂的愛對我們是合宜的工作。我們發現祂和我們一起在吉甲，沒有外在的炫耀或勝利來吸引人的注意，神就是所有勝利的源由，祂在能力和交通裡，使我們能得勝。
The twelve stones set up in the midst of Jordan
十二塊石頭立在約但河中
9約書亞另把十二塊石頭立在約但河中，在抬約櫃的祭司腳站立的地方；直到今日，那些石頭還在那裏。
But there were also twelve stones set up in the midst of Jordan; and indeed, if we apply the power of the death of Christ to mortify the flesh, the heart—exercised in, and fully enjoying heavenly things—loves to turn again to Jordan, to the place where Jesus went down in the power of life and obedience, and to gaze upon that Ark of the Covenant, which stood there, and stayed those impetuous waters till all the people had passed over. One loves, now that He is risen, while viewing the power of death in all its extent, to behold Jesus there, who went down into it, but who destroyed its power for us. In the overflowing of the nations, Christ will be the security and the salvation of Israel; but He has been our security and our salvation with respect to much more terrible enemies. The heart loves to stand on the banks of that river—already crossed—and to realise, while studying what Jesus was, the work and the wondrous love of Him who went down into it alone, until all was accomplished. But in one sense we were there. The twelve stones shew that the people had to do with this work, although the ark was there alone when the waters were to be restrained.
然而約但河中還立起十二塊石頭，如果我們真的應用基督之死的能力來治死肉體，我們的心就會在這件事上受到操練，並且我們可以充分享受屬天的事，我們的心樂於使我們再次轉向約但河，來到主耶穌在生命的能力和順服裡下去的地方，並且注視著站在那裡的約櫃，留在那猛烈的水中，直到所有的人都走過去。既然祂復活了，當我們看見死的權勢所有的範圍，我們就會樂於看見主耶穌，祂曾走入水裏走進死，祂為我們摧毀並破壞死的力量。在列國的氾濫裡，基督要成為以色列的安全和拯救，但對那些更可怕的仇敵來說，祂一直是我們的安全和我們的救恩。我的心喜歡站在那河的堤岸上，雖然我已經渡過那條河，當我們研究主耶穌是誰，我們領會祂的工作和祂奇妙的愛，祂獨自一人走下約但河來，直到所有的工作都完全完成。但從某種意義上來說，我們也在約但河那裡。十二個石頭表徵百姓曾與這項工作有關，雖然約櫃獨自在那裡，當河水要被限制住。
The Psalms and Jordan
詩篇和約但河
In the Psalms we can especially there contemplate the Lord, now that we are in peace on the other side the stream. Oh, that the Christian—each one in the assembly—knew how to seat himself there, and there meditate on Jesus gone down into death alone, and death when it overflowed all its banks, bearing its sting and the power of divine judgment with it! In doctrine the Psalms set forth also the connection between the death of Jesus and the residue of Israel passing through the waters of tribulation in the last days.
在詩篇裏我們可以特別仔細思量我們的主，既然我們都已經平安的在河水的另一邊。哦，基督徒，就是在召會的每一位，都知道如何坐在那裡，在那裡默想主耶穌獨自一人走進死亡裏，當死亡溢出河岸，帶著它的刺和神對死審判的力量!在教導上，詩篇同樣也擺出主耶穌的死和以色列餘民，要在末後的日子通過苦難的水域之間的關連。
In Canaan, at Gilgal
在迦南地上的吉甲
Behold, then, the people out of Egypt and in Canaan, according to the faithfulness of 'God's promise; but as yet nothing of Canaan possessed, nor any victory gained. It is a type for us of what is taught in the Colossians: made meet to be partakers, but the inheritance of the saints in light still in hope *; not only redeemed out of Egypt, but brought into Canaan, the reproach of Egypt being rolled away, and the people of God having taken their place at Gilgal—the true circumcision of heart of which we have spoken.
看哪，百姓從埃及出來進入迦南，是根據”神”信實的應許;但是他們還沒有擁有迦南什麼，也沒有獲得任何勝利。對我們來說這是一個豫表，就是在歌羅西書所教導我們的：使我們夠資格在光中，在盼望裡，成為眾聖徒產業的分享者*{註16}; 我們不單有出埃及的救贖，還需要進入迦南，(在吉甲)埃及的羞辱被輥走了，神的子民在吉甲取得他們的地位，就是我們已經談過心裏的真割禮。
*. Christ's state (only that He was actually raised) between His resurrection and ascension helps to understand it. He belonged evidently to heaven, not to this world, though He was not in heaven.}
*{註16}.基督 (只在祂真正復活後)在祂復活和升天之間的狀態有助於我們理解。祂明顯的是屬天，不屬這世界，雖然祂還不在天上。}
Israel encamped at Gilgal.
以色列人在吉甲安營
The Passover kept in the Land, the memorial of accomplished salvation
在美地上過逾越節，做為神所成就之救恩的紀念
10以色列人在吉甲安營；正月十四日晚上，他們在耶利哥的平原守逾越節。
The character of their communion with God is then pointed out, before their victories. They keep the passover in the plains of Jericho. Jehovah prepared a table before them in the presence of their enemies. The blood was no longer sprinkled, as in Egypt, upon the lintel and the two side-posts, that they might be sheltered from the destroyer, and preserved from the last judgment which spread terror throughout every house where the blood was not seen.
在他們的勝利之前，先指出他們與神交通的性質。他們在耶利哥的平原上守逾越節。耶和華在他們的仇敵面前為他們擺設筵席。不用像在埃及一樣，他們不必再在門楣和柱子上塗血，使他們從毀滅者面前得到庇護，並從在沒有塗血的每個家裏散播恐怖的最後審判裡被保存下來。
We need this aspect of the blood of Christ, while judgment threatens in the territory of sin and Satan, although called of God to come out of it. God's justice and our consciences require it. But here the passover is no longer this; it is the memorial of accomplished salvation. Neither is it participation by grace in the power of the death and resurrection of Christ. It is the soul's communion; it is the sweet spiritual recollection of a work all His own, of His death as a lamb without blemish. We feed upon it, as His redeemed people, in the enjoyment of this position in the land of promise and of God—a land which belongs to us in consequence of this redemption, and of our being raised up with Christ. The death of Jesus can only be thus enjoyed on the other side of Jordan, as risen with Him. Then, in peace, in fellowship with Him, and with ineffable feelings of thankfulness, we return to the death of the Lamb; we contemplate it; we feed upon it. Our heavenly happiness and intelligence only increase our sense of its preciousness.
我們需要基督之血的這一面，尤其當審判正威脅罪和撒但權勢之時，雖然我們被神呼召離開那裡。神的公義和我們的良心需要它(血)。但在這逾越節的筵席上，不再需要血；這個筵席是紀念神所成就的救恩。恩典也沒參與基督死和復活的能力。那是我們在魂裏的交通;是祂自己所有工作甜美的屬靈回憶，是祂作為無瑕疵的羔羊之死的屬靈回憶。我們藉著它得著餵養，成為祂所救贖的子民，在神所應許的美地上，我們站在享受的地位上，這美地因著救贖和我們與基督一同復活而歸於我們。我們才能在約但河的另一邊享受主耶穌的死，與祂一同復活。然後，在平安中我們與祂有交通，以無法言喻的感情來感恩，我們回到羔羊的死這裏(回到吉甲)；仔細思量它；我們以它為食物。我們屬天的歡樂和智慧在對它的寶愛中得著增長。
The old corn of the Land
美地上的舊出產
11逾越節的次日，他們就喫了那地的出產；正當那日，他們喫了無酵餅和烘的穀。12他們喫了那地的出產，當日麼哪就止住了，以色列人也不再有麼哪了；那一年，他們卻喫迦南地的出產。
On the morrow after the passover the people ate of the old corn of the land. Thus, raised up, and in title and nature suited to it, and taking our place thus in fitness and hope in the heavenly places, it is Christ known as heavenly who feeds the soul, and maintains it in vigour and in joy *.
逾越節的次日，百姓吃了美地上的舊出產。這樣的吃使我們復活，並在名稱上和性情上與它(復活)相符，並取得我們的地位，使我們適合這個地位並且在屬天的地位上有盼望，這是我們所認識屬天的基督，祂餵養我們的魂，並保持我們魂的活力和喜樂*{註17}。
*. Let us remark, also, that christian simplicity and sincerity, the practical holiness of the christian life, the unleavened bread which was eaten on the morrow after the passover, is a heavenly thing. Nothing on this side Jordan can be this. It is of the growth of that land; therefore it is connected with Jesus, and peace through His death as a thing previous.}
*{註17}.讓我們也能說，基督徒單純和純誠，就是基督徒生命裏面實際的聖別，是由在逾越節的次日所吃無酵餅所表徵，這是一件屬天的事。在約但河的這邊沒有這回事。它是從美地裡長出來的，因此無酵餅與主耶穌，並且經過主的死如同以前發生之事的平安有關。}
From thenceforward, also, the manna ceased. This is the more remarkable, because Christ, we know, is the true manna, but Christ down here, Christ after the flesh, and suited to man, and to his wants in the wilderness; nor will He ever be forgotten as such. I contemplate Jesus (God manifest in the flesh) with adoration. My soul feeds upon the mighty attractions of His grace in His humiliation; delights in the blessed testimony of His love who bore our sorrows and carried our sicknesses, and learns to be nothing and serve, in Him who took the lowest place. It is in this He ministers to the secret affections of the heart as we pass through this world; still in that condition He remained alone. The corn of wheat must fall into the ground and die; otherwise it abides alone.
從此以後，嗎哪也停止了(12)。這件事更值得一提，因為我們知道基督是真嗎哪，基督降下來，照著肉體的樣式，適合人來接受，在曠野，祂滿足人的需要；我們永遠也不會遺忘祂曾是是這樣子。我帶著敬拜思想主耶穌 (神在肉身的顯現)。祂的恩典在祂的卑微裡，發出有力的吸引使我的魂得著餵養：因祂愛當受稱頌的見證而歡樂，祂誠然擔當了我們的憂患，背負了我們的痛苦，並且學會被削減到無有而服事神，祂取了最低微的地位。當我們行走在這個世界上的時候，祂把祂心裡秘密的情愛服事給我們，在那個情況裏，祂單獨的站立在那裡，麥子必須落在地裡且死了，否則它仍舊是一粒。
But—while knowing what He has been—it is a Christ seated above, who came from above, who died and is raised again, and ascended up where He was before, whom I now know. His death, of the memorial of which we have spoken, is undoubtedly the basis of all. There is nothing more precious: but it is a heavenly Christ with whom we have now to do as the living One. For the rest, we remember Him in His humiliation and death; but this He gives us as its character. Even in the Lord's supper, analogous to the passover here celebrated it was "Do this in remembrance of me." And so in all His life, it was in the wilderness, and suited to us for the wilderness also; it is, in our little measure, in heart or in fact, the fellowship of His sufferings.
但是，這是坐在天上的基督，祂從上頭來，祂死了又復活了，並昇到祂從前所在之處，我雖然知道祂的這些過程，現在我更加的認識祂。祂的死是一切的基礎，我們所說的事就是對祂的紀念。沒有甚麼比這些更珍貴: 今天我們要把這位屬天的基督視為一個活的人位。我們在祂的卑微和祂的死裡紀念祂；祂給我們作了榜樣。即使在主的晚餐，這個晚餐類似這裡所慶祝的逾越節『如此行為的是紀念我。』。因此在曠野裡祂一切的生命都是這樣，因此對於我們在曠野的生活也是合宜的，就在我們小小的度量裡，在心裡上或在事實上，同祂受苦的交通。
Christ, the heavenly Man, our present portion
基督，這位屬天之人，是我們現在的分
We contemplate, while seeking to imitate, the precious model which He has set before us, as a heavenly man upon the earth. But, beholding with unveiled face the glory of the Lord, we are changed into the same image from glory to glory, as by the Spirit of the Lord. He has for our sakes sanctified Himself, that we might be sanctified through the truth. We delight ourselves with the contemplation of all His grace here below; our affections are drawn out by a suffering Saviour. Nothing more precious than the Son of God winning the confidence of man's heart to God by His love in their midst when far from Him; but our present fellowship is with a Christ in heaven. And the Christ, whom we know on earth, is a heavenly Christ, and not an earthly Christ, as He will be to the Jews by-and-by. It was bread on earth no doubt, but bread come down from heaven; and this is a very important consideration. In passing through this wilderness (and we are passing through it), Christ, as the manna, is infinitely precious to us. His humiliation—His grace—comfort, also relieve, and sustain us.
我們仔細思量，當我們想仿效祂所設立在我們面前珍貴的模型，就是一個雖然在地卻是屬天之人的模型。然而，我們以沒有帕子遮蔽的臉，觀看主的榮耀，就被變化成為同樣的形像，從榮耀到榮耀，這是藉著主的靈變化成的。祂為我們的緣故聖別自己，為著使我們藉著真理而聖化。我們因著仔細思量祂在這裡所有的恩典而感到喜悅，我們的感情因這位飽受苦難的救主而被吸引。沒有甚麼比神的兒子更能贏得我們的心，使我們的心歸向信靠神，儘管我們遠離祂，祂的愛還是在我們中間；但是我們現在是與在天上的基督有交通。我們在地上所認識的基督，是屬天的基督，並不是屬地的基督，即使不久以後，祂會向猶太人成為屬地的基督。無疑，祂是在地的糧食，但這糧食是來自天上；這是一個非常重要的思想。在通過這個曠野的過程裡 (也是我們正在通過的曠野)，基督，作為嗎哪，對我們是有無限的寶貴。祂的降卑，祂的恩典，安慰釋放並維持著我們。
We feel that He has passed through the same trials, and our heart is sustained by the thought that the same Christ is with. us. This is the Christ we need for the wilderness—the bread which came down from heaven: but, as a heavenly people, it is Christ, as belonging to heaven and heavenly things, as associated with Him, the old corn of the land; for it is to Christ ascended up on high that we are united; it is there that He is our life. In a word, we feed on heavenly things, on Christ above, on Christ humbled and dying indeed as a sweet remembrance, but on Christ living as the present power of life and grace. We feed on the remembrance of Christ on the cross; this is the passover. But we keep the feast with a Christ who is the centre of heavenly things, and feed upon them all (Col. 3: 1, 2). It is the old corn of the land into which we have entered. For He belongs to heaven.
我們感覺到祂已經走過相同的試驗，我們的心藉由這個想法，就是同樣的基督與我們同在所維繫。這是我們在曠野所需要的基督，祂是從天降下來的糧；然而，基督是美地上的出產；因著基督屬天和天上的事，使我們這些屬天的子民可以與祂是一；因為我們是與升到高處的基督聯合；祂是我們的生命。
簡而言之，我們以天上的事為食物，以在上的基督，以基督謙卑和死作為甜蜜的記念，以作為生命和恩典的基督成為現在能力。我們因紀念基督的十字架得著餵養;這就是逾越節的筵席。我們同基督守這節，基督是天上之事的中心並以此餵養眾人 (西 三1-2)。這些是我們進入這美地的出產。因為祂是屬於天。
所以你們若與基督一同復活，就當尋求在上面的事，那裡有基督坐在神的右邊。你們要思念在上面的事，不要思念在地上的事。西三1-2
Thus, before giving battle, in front of the very walls of Jericho (representative of the enemy's power), God gives us to enjoy the fruit of this heavenly land as being all our own. We remember the death of Jesus, as redemption long since wrought out; and we feed on the old corn of the land, on heavenly things, as our own present portion. For, being risen with Christ by His grace, all is ours.
因此，在耶利哥城(代表仇敵的力量)戰鬥之前，在非常高大的牆面前，神先給我們享受這屬天美地的果子，成為我們自己所擁有的。我們記念主耶穌的死，祂已經完成長久的救贖。我們吃美地的出產，吃屬天的食物，作為我們自己現在的份。藉著祂的恩典，我們與基督一同復活，這一切都是我們的。
War, and the Captain of Jehovah's host
戰爭和耶和華軍隊的元帥13～15
13約書亞靠近耶利哥的時候，舉目觀看；看哪，有一個人手裏有拔出來的刀，對面站立。約書亞到祂那裏，對祂說，你是幫助我們呢，還是幫助我們的敵人？14祂說，都不是，我現在來，是作耶和華軍隊的元帥。約書亞就面伏於地下拜，說，我主有甚麼話告訴僕人？15耶和華軍隊的元帥對約書亞說，把你腳上的鞋脫下來，因為你所站的地方是聖的。約書亞就照著行了。
After this beautiful picture of the position and the privileges of God's people, who—according to God's own rights—may enjoy everything before engaging in a single battle, we find that war must follow. But there is one thing necessary for making war and obtaining blessings by conquest. Jehovah presented Himself as Captain of the host; it is He Himself who leads us. He is there with a drawn sword in His hand Faith owns no neutrality in heavenly things.* "And Joshua said unto him, Art thou for us, or for our adversaries? And he said, Nay, but as captain of the host of Jehovah am I come."
在這幅有關神子民的地位和權利的美麗圖畫之後，他們根據神的權利，在從事這場戰役之前就可以享受一切，我們發現那場戰爭必定會發生的。但有一件事是戰爭和獲得祝福的必要條件。就是耶和華顯明祂自己要作軍隊的元帥;是祂自己領導著我們。祂在那裡，拔出來的刀在祂手中，在屬天的事上信心是不能保持中立的*{註18}。約書亞對祂說你是幫助我們呢，還是幫助我們的仇敵？祂說，都不是，我現在來，是作耶和華軍隊的元帥。
*. I say, in heavenly things, because the heart is sensible of good qualities in the creature. The Lord loved the rich young man when He had heard his replies. But when a rejected and ascended Lord is to be followed, the will always sets itself either for or against. Faith knows this; it knows too the rights of God, and it maintains them.}
*{註18}.我要說點屬天的事，我們的心對創造裡的好品質會有感覺。因此當主耶穌聽到那富有的年輕人回答祂的時候，祂就愛他。但當要跟從這位被拒絕並升天的主耶穌的時候，他的意志要嘛贊成，要嘛反對。信心知道這一點;它也知道神的權利，並且信心也維護神的權利。}
Almighty Power and Infinite Holiness
全能的能力和無限的聖別
Remark here that the presence of Jehovah, as Captain of the host, as much demanded holiness and reverence, as when He came down to redeem His people (Exodus 3) in that divine holiness and majesty which were manifested according to their just requirements in the death of Jesus, who gave Himself that He might magnify and establish them for ever. Such as He was, who called Himself "I am," when He thus came down in righteousness and majesty; such also is He when standing in the midst of His people to bless and lead them in conflict.
耶和華的同在，祂要作軍隊的元帥，我要提到，這裡有很多聖別和敬畏的要求，正如當祂在那神聖的聖別和威嚴裡，降下來要救贖祂的子民的時候 (出埃及記第三章)是照著在主耶穌的死，根據神對他們適當的要求，主捨了自己，使祂可以擴大並建立它們(聖別和威嚴)。正如當祂在公義和威嚴裏來臨的時候，祂曾稱呼自己為"我是，"當祂站在祂的百姓當中祝福他們，並在爭戰中引導他們的時候，祂一樣也是帶著聖別和威嚴而來。
The almighty power of God is with the church in its warfare. But His infinite holiness is there also, and He will not make good His power in their conflicts if His holiness is compromised by the defilement, the negligence, the heedless levity, of His people; or by their failure in those feelings and affections which become the presence of God, for it is God Himself who is there.
神全能的能力在爭戰中與召會同在。然而祂無限的聖別也在那裡，如果祂的聖別受到他的百姓污辱、疏忽、不在意的輕率；或是他們在這些情感和感情上的失敗，祂就不會在他們的爭戰中運用祂的能力，他們的情感和感情原本應該成為神的同在，因為這是神自己在那裡。
約書亞記第六章
The foundation principles of Israel's conquests shown in Jericho's fall
在攻陷耶利哥城的過程裏所顯示以色列人征服仇敵的基礎原則
15第七日清早，黎明的時候，他們起來，照樣繞城七次；惟獨這日把城繞了七次。16到了第七次，祭司吹號的時候，約書亞對百姓說，呼喊罷，因為耶和華已經把城交給你們了。17這城和其中所有的，都要在耶和華面前毀滅；只有妓女喇合和所有與她在家中的，可以存活，因為她隱藏了我們所打發的使者。18至於你們，務要謹慎，不可取那當滅的物，恐怕你們取了那當滅的物，就使自己成為當滅的，並且叫以色列全營遭禍，使全營成為當滅的。19惟有銀子、金子、和銅鐵的器皿，都要歸耶和華為聖，必入耶和華的庫中。20於是百姓呼喊，祭司也吹號。百姓聽見號聲，便大聲呼喊，城牆就塌陷。百姓便上去進城，個個往前直上，將城奪取。21又將城中所有的，不拘男女老少，牛羊和驢，都用刀殺盡。
In chapter 6 we find the principles on which the conquests of Israel are founded. The work is altogether God's. He may indeed exercise His people in conflict, but it is He who does all. "They went up every man straight before him." There is submission here in the use of means, readiness to follow a course which, in the eyes of the world, is absurd and without object; but which loudly proclaims the presence of the Lord in the midst of His people. There is entire dependence upon God, a perfect confidence in Him, which openly declares it has nothing else to do but to obey Him.
第六章中我們看到以色列征服仇敵的原則。這個工作完全是屬於神的。祂的確可以在爭戰中操練祂的百姓，但是，那是神做了所有的工作。"百姓便上去進城，個個往前直上，將城奪取。”在運用爭戰的方法上，這裡需要的是順服，百姓願意遵循的路線，就是要神的子民大聲地宣告主的同在，這樣作戰的方法在這世界的眼中，全然是荒謬和沒有目標的。然而他們完全依靠神，對祂有完全的信靠，公開宣告除了順服神以外，他們沒有其他的事情要做。
The promise is sure; they act in obedience. That is the principle Joshua—type of the energy and the mind of the Spirit in one who enjoys communion with the Lord—is certain of success; and in this assurance of faith he acts without hesitation. In effect, all the strength of the enemy falls to the ground without the use of any means that could account for it.
這個應許是確定無疑的;他們在順服裡行動。那就是約書亞的原則，表徵那靈的能力和心思，在那些享受與主交通的人身上，是必定取得成功；在這樣信心的保證裏，他的行動毫無猶豫。實際上，所有的仇敵的力量必將一敗塗地，任何人也無法使用任何方法來解釋這個現象。
Another principle is, that there must be no fellowship whatever with that which constitutes the power of the enemy of God, with the world, and that which is its strength. All is accursed. It is so with us in this world. If the world of Sodom had enriched Abraham, he would have been dependent on that world; he would have owed it something; he would not have been at liberty from it to belong entirely to God. "And ye in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed." God may use these things by consecrating them to Himself, if He will.
另一個原則是，我們必須與那構成神仇敵的力量，世界以及世界的力量之間沒有任何交通。這些都是被咒詛的。對於我們在這個世界上的原則是同樣的。如果所多瑪的世界能使亞伯拉罕富足，他就會一直依賴那個世界;他會欠它一些東西;他不會自由的離開所多瑪，而完全屬於神。”18至於你們，務要謹慎，不可取那當滅的物，恐怕你們取了那當滅的物，就使自己成為當滅的。(書六18)”神若願意的話，祂將會使用這些擄物藉著聖別歸給祂自己。
But if man, if the Christian, meddle with them, the Lord must judge him. cities walled up to heaven, the greatest obstacles are as nothing; how can they be with God? But holiness, complete separation from the world because power is of God—that is the condition of strength. Jericho, representing the enemy's power and means of defence (inasmuch as it was the first city standing as a barrier to arrest the progress of God's people), is put under a curse for ever; and sentence is passed against any one who should rebuild it (see 1 Kings 16: 34). The abstract principles of the power of God and the enemy's strength are presented by this city and its fall, in what evidences them, and in contrast. But, if God is there, and the world is utterly condemned, His grace calls out from this world a people saved by faith from its abominations, and Rahab, a poor unworthy sinner, is saved from its judgment, and has her place and part with the people of God *.
26當時約書亞叫眾人起誓說，那起來重建這耶利哥城的人，當在耶和華面前受咒詛。他立根基的時候，必喪長子；安門的時候，必喪幼子。27耶和華與約書亞同在，約書亞的名聲傳揚遍地。
任何人即使是基督徒，如果干犯這些原則，主必審判他。即使這些城築牆高到頂天，這些最強大的障礙也是無用的；他們如何能與神同在呢? 只有藉著聖別，就是完全與世界分離，因為權力是屬於神的，那就是這能力的條件。耶利哥代表了仇敵的力量和防禦手段，(因為它是神的子民前進障礙的第一座城市)，被永遠置於詛咒之下，對任何想重建它之人的刑罰已經確定了(王上 十六34)。神的能力和仇敵的力量摘要的原則是由這個城市和它的陷落來表徵，在那些證據面前，也在兩者的對比裡。雖然這世界是完全被神咒詛的，但是，如果神在那裡，祂的恩典還是從這個世界裏呼召一些人出來，他們是藉著信心得救，遠離這個城市的被毀滅，並且喇合這位可憐沒價值的罪人，她-從審判裡得拯救，卻在神的子民*{註19}當中得到她的地位和福份。
*. It is noticeable that she, like Ruth, the stranger, is in the line of the Lord's royal genealogy (Matt. 1: 5).
*{註19}.喇合和路得有很重要的相似點，她們原本都是從外人，卻進入主尊貴的家譜的線上(5撒門從喇合氏生波阿斯，波阿斯從路得氏生俄備得，俄備得生耶西，6耶西生大衞王。太一5-6)
約書亞記第七章
God neglected, consequent defeat at Ai
神被忽視了，百姓因而在艾城失敗了
2約書亞從耶利哥打發人往伯特利東邊，靠近伯亞文的艾城去；他對他們說，你們上去窺探那地。那些人就上去窺探艾城。3他們回到約書亞那裏，對他說，眾民不必都上去，大約二三千人上去就能攻下艾城；不必勞累眾民都去，因為那裏的人少。4於是民中約有三千人上那裏去，竟在艾城的人面前逃跑了。5艾城的人擊殺了他們約三十六人，從城門前追趕他們，直到示巴琳，在下坡擊敗他們；眾民的心就融化如水。
Chapter 7 lays open the principles of God's government, or His ways in the midst of His people who are in conflict. Victory leads to negligence. The work is thought easy. After a manifestation of God's power there is a kind of confidence which in reality is only self-confidence, for it neglects God. What proves this is that God is not consulted. Ai was but a small city. Two or three thousand men could easily take it. They went up and viewed the country, but God was forgotten.
第七章奠定了打開神的行政，或是祂對處於爭戰當中百姓的法則。勝利會導致忽略。認為這是很容易的工作。在神的能力顯出之後，反而在以色列人之間產生一種信靠，實際是叫做自信，因為它會導致忽略神。如何證明呢? 從他們不徵詢神的意見可以證明。艾城只是一個小城市。二、 三千人就能輕鬆地佔領它。以色列人上去窺探這個城市，可惜他們忘了神。
The consequence of this will be seen. If they had taken counsel of Jehovah, either He would have given no answer on account of the accursed thing, or He would have made its presence known. But they did not seek His counsel; they went forward, and they were defeated. The people of God surrounded by the enemy, have lost their strength, and flee before the least city in the land. What Will they do now? This is more than they know. Engaged in battle, and unable to conquer, what can they do there, where victory alone is their safety? "The hearts of the people melted and became as water." Joshua cries unto Jehovah, for in such a case even he who has the Spirit is taken by surprise, not having acted according to the Spirit.
我們很快就會看到以色列人最後的結果。如果他們聽從耶和華的意見，祂或許會不給答案因為那當滅之物還在營中，或者祂會使那當滅之物被人發現。但因著他們不尋求祂的意見;他們上那裏去，結果被擊敗了。神的子民被仇敵包圍，失去了他們的力量，從這片土地上最小的城市面前逃跑。現在他們要怎麼辦?這是比他們所已經知道的更多。從事戰鬥，卻無法得勝，他們在那裡能做什麼，百姓在那裡僅僅倚靠勝利作他們的安全嗎?百姓的心融化如水。約書亞向耶和華哭號，在這種情況下，即使他有那靈之人，也因為沒有照著那靈行動而感到措手不及。(6約書亞便撕裂衣服，他和以色列的長老在耶和華的約櫃前，面伏於地，直到晚上；他們也把塵土撒在頭上。)
He must fall on his face before Jehovah, for their condition is not normal, not according to the Spirit who is the only guide and wisdom of His people. Joshua however recalls the power by which God had brought the people over Jordan, and contrasts it with their present condition, so evidently inconsistent with it. "Wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? Would to God we had been content, and dwelt on the other side Jordan, O Lord! what shall I say?"
6約書亞便撕裂衣服，他和以色列的長老在耶和華的約櫃前，面伏於地，直到晚上；他們也把塵土撒在頭上。7約書亞說，哀哉！主耶和華阿，你為甚麼竟領這百姓過約但河，將我們交在亞摩利人的手中，使我們滅亡呢？我們不如住在約但河那邊倒好。8主阿，以色列人既在仇敵面前轉背逃跑，我還有甚麼可說的呢？9迦南人和這地一切的居民聽見了，就必圍困我們，將我們的名從地上剪除。那時你為你的大名要怎樣行呢？
他必須在耶和華面前面伏於地，因為他們的光景並不正常，因為他們不照著那靈，那靈是祂百姓唯一的指引和智慧。無論如何，約書亞回顧神在約但河帶百姓渡過去的經歷，和他們目前的情況形成對比，和前者相比顯然不符，因此"約書亞說，哀哉！主耶和華阿，你為甚麼竟領這百姓過約但河，將我們交在亞摩利人的手中，使我們滅亡呢？我們不如住在約但河那邊倒好。我還有甚麼可說的呢？(6-7)"
Fear, and the reasonings of unbelief
恐懼和不信的原因
This was a perturbed state of mind, the effect of a mixture of unbelief with the remembrance of the wonders which the power of God had wrought. Joshua loves the people, and he sets before God the glory of His name; yet with a timorous wish that they had remained on the other side of Jordan (and what to do there? for unbelief ever reasons badly), away from the conflict which led to such disasters—a wish that betrayed the unbelief which disturbed his heart.
這是心思裏受擾亂而不安，百姓不相信神卻和在他們記憶裡神的能力所做過的工作混雜在一起，約書亞愛百姓，因此他在神面提起神大名的榮耀;卻不敢提起膽小的希望，就是他們最好還在約但河西岸(7) (在那邊要做什麼嗎? 因為不信會驅使他們往更壞的方面去)，好遠離導致這樣災難的爭戰，約書亞或許希望放棄那些不信的人，因為他們擾亂了他的心。
"Israel hath sinned"
以色列人犯了罪
10耶和華對約書亞說，起來，你為何這樣面伏於地？11以色列人犯了罪，違背了我所吩咐他們的約，取了當滅的物；又偷竊，又行詭詐，又把那當滅的物放在他們的物件中。12因此，以色列人在仇敵面前站立不住；他們在仇敵面前轉背逃跑，是因成了當滅的；你們若不把當滅的物從你們中間毀掉，我就不再與你們同在了。
Such is the state of a believer's soul in the conflict which the Holy Ghost brings him into, when the state of his soul does not inwardly correspond with the presence of the Holy Ghost who is our only strength for conflict. There is no escape. The position in which the saints find themselves is one which absolutely requires strength; yet the very nature of God prevents His bestowing it. We lament, we recognise His power, we dread the enemy. We talk of God's glory: but we are thinking of our own fears and our own condition.
這就是信徒在魂裡的爭戰，正是聖靈要帶他進入的爭戰，當他魂的內裡狀態和聖靈的同在不相符合，而聖靈卻是我們爭戰唯一的力量，這叫他無路可逃。聖徒發現自己正處於一種絕對需要能力的情形裡；然而神照著祂的性情，卻不肯賜下能力來。因此我們哀歎，我們雖然認識祂的能力，我們卻害怕仇敵。我們談論神的榮耀：但我們正在思考我們自己的恐懼和我們自己的狀況。
Yet the thing was very simple. "Israel hath sinned." Man, even when spiritual, looks at results (because he is in close contact with them), even while owning the power of God, and the connection between Him and His people. But God looks at the cause, and also at what He is Himself. It is true that He is love, but He cannot sacrifice the very principles of His being, nor deny Himself in those relationships which are founded upon what He is. His glory is indeed connected through grace with the well-being of His people. But He will vindicate His glory, and even bless His people in the end, without compromising these principles. Faith must count on the sure result of His faithfulness, but bring the heart (submitting to God's ways) into accordance with those principles.
然而，失敗的原因非常單純。"以色列人犯了罪"(11)。即使是一個屬靈人看到這樣的結果 (因為他與百姓密切接觸)，雖然擁有神的能力和神與祂百姓之間的連接。然而神是照著祂自己的所是來看原因。不錯，神是愛，但是祂不能犧牲祂所是裡最要緊的原則，也不能否認根據祂自己的所是所建立的那些關係。祂的榮耀確實經由恩典與祂百姓的福祉連接。但祂必須維護祂的榮耀，至終祂還是會祝福祂的人民，又不損害祂的這些原則。信心必須依靠祂的信實才能帶來確定的結果，然而我們需要把心 (順服神的方式) 帶入並遵守這些原則。
It would not be maintaining His glory in the midst of His people if He tolerated amongst them anything contrary to His essential character, and made use of His power to maintain them in a condition which would deny His nature. The relationship would be broken, and God Himself compromised—a thing absolutely impossible. They had sin amongst them, and the strength of God is no longer with them; for God cannot identify Himself with sin.
如果祂容忍百姓當中任何違背祂基本的性質，並運用祂的能力來維護他們，而他們自己卻是在否認神性情的光景之下，那就不能維持神在祂百姓中間的榮耀。這樣的關係將會被破壞，叫神自己必須妥協，這是一件絕對不可能發生的事。因為他們當中有人犯了罪，所以神的能力不再與他們同在；因為神自己不能與罪聯合。
Achan's sin discovered
亞干的罪被發現
19約書亞對亞干說，我兒，我勸你將榮耀歸給耶和華以色列的神，向祂認罪，將你所作的事告訴我，不要向我隱瞞。20亞干回答約書亞說，我實在得罪了耶和華以色列的神。我所作的事是這樣：21我在所奪的財物中，看見一件美好的示拿衣服、二百捨客勒銀子、一條金子重五十捨客勒，我貪圖這些物件，便拿去了。這些物件現今藏在我帳棚內的地裏，銀子在衣服底下。
And let us remember that there was sin also in the neglect which went forward without seeking counsel from God. Joshua's cry did not at once bring deliverance, but, first of all, discovery of the sin, with respect to which God is very precise and exact. When the government of His people is in question, He searches into everything, and takes cognisance of the smallest details (see ver. 11).
讓我們記得還有一個罪被忽略，就是百姓上前去作戰而沒有尋求神的旨意。約書亞的哭泣並沒有馬上帶來拯救，但是，最要緊的是要發現罪，對於罪，神是非常精確和準確。當神子民在行政上發生問題的時候，祂會搜尋一切，神在最小的細節上都要予以審理(見 11 節)。
Further, God not only said, "therefore Israel could not stand," but "Thou canst not stand." Their weakness would continue. Sorrowful change! Before it was "No man shall be able to stand before thee." Now they could not stand themselves. Where there is not holiness, God allows the weakness of His people to be practically seen; for there is no strength but in Him, and He will not go out with them where holiness is wanting, nor thus sanction and encourage sin.
此外，神不是說，"因此以色列人將站立不住，"而是說"你們必站立不住(12)”，而且他們的軟弱將繼續。可悲的改變啊!在那之前是"沒有人能站在你面前"。現在他們自己無法站立。哪裡沒有聖別，神就會讓祂的百姓的軟弱徹底被暴露，因為除了在祂裡面，否則祂的百姓不會有能力，祂將不與他們同去，因為那裡沒有聖別，因此也就沒有准許甚至鼓勵犯罪。
Only, let us remark here, that God does not always withdraw His blessing at once from those who are unfaithful. He frequently chastens them on one hand, and blesses them on the other. He deals patiently, He instructs them, in His grace; He does not bless them on the side where the evil is, but He acts with admirable tenderness and perfect knowledge, taking the trouble, so to say, of following the soul in detail according to its condition and for its good; for He is full of grace. How often He thus waits for the repentance of His people! Alas! how often He waits for it in vain. But we have here the great principle on which He acts (as in the case of Jericho, that of His power exercised on behalf of His people), proving that all is of God
讓我們只在這裡說，神並不總是對那些不忠信的人馬上撤出祂的祝福。祂經常一方面磨煉他們，另一方面祝福他們。在神的恩典裡。祂很有耐心地對付，教導他們，祂不從邪惡的那邊祝福他們，但祂的行動帶著令人敬佩的溫柔和完美的知識，祂不避煩勞，所以說，之後神根據魂(人)詳細的情況，照著它的情形並為著它的益處，因為祂是滿了恩典的神，祂經常等待祂的百姓悔改!啊!多少次祂是空空的等待。我們在此藉祂的行動(例如在耶利哥城，那是祂代表祂的百姓行使能力的例證)得到偉大的原則，證明一切屬於神。
Corporate sin and its Remedy
團體的罪與醫治
22約書亞就打發使者跑到亞干的帳棚裏。那件衣服果然藏在他帳棚內，銀子在底下。23他們就把那些物件從帳棚裏取出來，拿到約書亞和以色列眾人那裏，擺在耶和華面前。24約書亞和以色列眾人把謝拉的曾孫亞干和那銀子、那件衣服、那條金子，並亞干的兒子、女兒、牛、驢、羊、帳棚、以及他所有的，都帶上亞割谷去。
Another important principle is here set before us. The people of God are viewed corporately, as to the effects of sin amongst them. God is in their midst. sin is committed there. He is there. But since there is only one God there, and the people are one, if God is displeased and cannot act, the whole people suffer in consequence, for they have no other strength but God. The only remedy is to put away the accursed thing.
另一個重要原則立在我們前頭。神的子民被視為團體的，對於他們當中的罪的影響也是團體的。神是在他們中間，因此罪也在那裏被定罪。神在那裡。因為在那裡只有一位神，所以所有百姓是一體的，如果神不喜悅，祂就不行動，整個百姓就會因此受苦，因為他們除了神沒有其他力量。唯一的補救辦法是把詛咒的東西挪開。
We find the same thing at Corinth, modified according to the principles of grace. The wicked person must be put away. If not, they are all identified with the sin until they have put it away, and have thus "approved themselves to be clear." In doing so, they take God's part against the sin, and the relationship between God and the body reassumes its normal state. Nevertheless all this cannot fail to produce certain painful effects. If the accursed thing is there, although God may have been glorified in the manifestation of the perfection of His ways—of His jealousy of sin, and perfect knowledge of all that happens (for Achan's confession justifies God, and the people have not a word to say), still, though the sin is no longer concealed, discipline must be carried out. The confession of Achan (whose sin had been brought to light, through the obedience of the people, or of Joshua, to the Lord's directions) does but ratify, in the eyes of all, the just judgment.
根據恩典的原則所做的修改，在哥林多教會我們也發現同樣的事。那惡人必須被挪開，其或不然，整個召會都會被認定犯有同樣的罪，直到他們把罪除掉，因此有"驗證他們自己是清潔的”。當教會這麼做的時候，他們就站在神的這一邊來對付罪，神與身體之間的關係就可以再次恢復到正常的狀態。不過這一切不可能不產生某些痛苦的影響。如果被詛咒的事物還在那裡，即使神在完滿彰顯祂道路上得著榮耀，祂的道路就是嫉恨罪，以及祂對所發生的一切有完全的知識(因為亞干的口供證明神是公義的，因此百姓無話可說)，不過，雖然罪不再被隱藏，紀律還是必須執行。亞干的承認，在所有人的眼中，證明神的審判是公正的。 (他的罪被帶到光中，是藉著百姓和約書亞的順服，與主的方向一致)
The object of Christian discipline
基督徒受管教的目的
But it is well to remember here that christian discipline has always the recovery of the soul for its object. Even if the offender should be delivered unto Satan, it is for the destruction of the flesh, that the spirit may be saved in the day of the Lord—a most forcible reason for exercising this discipline, according to the measure of our spiritual power; for we cannot go beyond that. At the least we might always humble ourselves before God, in order that the evil may be removed. To be indifferent to the presence of evil in the church is to be guilty of high treason against God; it is taking advantage of His love to deny his holiness, despising and dishonouring Him before all. God acts in love in the church; but He acts with holiness and for the maintenance of holiness: otherwise it would not be the love of God which acted; it would not be seeking the prosperity of souls.
然而在此我們必須記住基督徒受管教的目的，一直要將魂(人) 恢復到他該有的目標。即使犯罪的人，為了敗壞他的肉體，也會把他交給撒但，使他的靈在主的日子可以得救，行使這管教最有力的理由，是照著我們屬靈能力的度量;因為我們不能超越那個度量。至少我們可以總是在神面前謙卑，使邪惡被除去。對存在教會裡面的邪惡漠不關心，就是犯了對神最大的違逆；這是利用神的愛來否認祂的聖別，在萬有面前輕視祂和令祂蒙羞。神在召會裡是在愛裡行事，但祂的行動是帶著聖別也是為著維持在聖別裏；否則聖別就不是在神的愛裡行動，聖別也絕不會尋求魂的興旺。
The Valley of Achor, "a door of hope" in grace
亞割谷---在恩典中"指望之門"
25約書亞說，你為甚麼叫我們遭禍呢？今日耶和華必叫你遭禍。於是以色列眾人用石頭打死他和他所有的，並將這一切用火焚燒。26眾人在亞干身上堆成一大堆石頭，直存到今日。於是耶和華轉意，不發祂的烈怒。因此那地方名叫亞割谷，直到今日。
It is interesting to see that this valley of Achor, the witness and the memorial of the first sin committed by Israel after they had entered the land, is given them "for a door of hope" (Hosea 2:15), when the sovereign grace of God is in action. It is always thus. Fear sin, but do not fear the bitterness of its discovery, nor that of its chastisement: for at this point God resumes the course of blessing. Blessed be His gracious name for it! favour.
在以色列人進入美地後，亞割谷成為見證和紀念他們所犯第一宗罪，當神的主宰權能的恩典在行動的時候，確將這谷賜給他們做為"指望之門"(何西阿書 二章15節)的這件事是非常重要的。事情總是如此。我們應該害怕罪，而不是害怕我們的罪被發現之後給我們帶來的苦味，更不是害怕對罪的懲罰：因為在這一點上神恢復了祝福的管道。為此事祂恩典的名當受稱頌的!
15從那裏我必賜她葡萄園，又賜她亞割谷作為指望的門；她必在那裏應聲，與她幼年的日子一樣，與她從埃及地上來的日子相同。(何西阿書 2:15)
Alas! Shinar (Babylon) and money soon begin to affect the ways of the people of God. They find these things amongst their enemies, and the carnal heart covets them. Observe also that, if there is faithfulness and obedience, God never fails to manifest and take away that which hinders the blessing of His people. Let us follow the history of the people's restoration to God's
唉!士拿 (巴比倫) 和金錢很快就開始影響神的子民的道路。他們在他們的仇敵那裏發現這些東西，並且他們肉體的心也貪念這些。我們也觀察到，如果神的子民忠信又順服，神絕不會不能顯明並帶走祂百姓祝福的阻礙。讓我們跟隨神的子民恢復歸給祂的歷史。
約書亞記第八章
Israel's return to their strength in God
以色列人回到他們在神裡的力量
Chapter 8 exhibits the return of Israel to their strength in God.
If all the people were compromised by Achan's sin, it was needful that they should be sensibly restored to confidence, that they should be established, and consequently that they should go through whatever was necessary to their restoration. They must experience many things. Much experience of this kind would be avoided by walking in the simplicity and integrity of faith. Jacob had more of it than Abraham, and it was when unfaithful that Abraham went through the most (that is, of such experience as is really felt to exercise the heart). But God makes use of this to teach us what we are, and what He is: two things which—if we know them not—render experience necessary.
第八章展示以色列回到他們在神裡面的力量。
如果所有的人都受到亞干所犯之罪的連累，他們應該很有感覺地恢復到信靠神，他們應該在信心裏被建立起來，並經歷恢復信心所必須經過的過程，這些過程是不可或缺的。他們必須經歷很多事情。這樣許多的經歷其實只要保持信心的單純和純全就可以避免。雅各比亞伯拉罕有更多這方面的經歷，亞伯拉罕不忠信的時候正是他經歷信心最極致的時候（也就是說，這樣的經歷真的可以操練我們的心)。但是神使用這樣的經歷教導我們：我們是什麼，和祂是什麼：如果我們不認識這兩件事，那麼就指明這些所有的經歷都是必須的。
Ai taken: pride and self-confidence sharply rebuked
攻取艾城：驕傲與自信強烈地受到責備
Success is now certain: but all the people must go up against this small city which, judging by human strength, might have been taken by two or three thousand men. Pride and false confidence are sharply rebuked by this. How much trouble must Joshua now take! Lay an ambush, feign to flee: all this to take a small city, and not much glory after all. It costs more pains to return into the path of blessing than it would have done to avoid the evil. But the simplicity of faith and its natural vigour can be regained no other way.
即使成功已成定局，但所有的人仍然必須上去面對這個小城，雖然從人的力量來估計，只需要二、 三千人就足以攻佔這城了。驕傲和虛假的信心在這個事件上受到嚴厲的責備了。約書亞現在必須面對多少的麻煩!設下埋伏，假裝逃跑：所有這些動作只為攻佔這個小城，結果並沒有得到什麼光榮。 我們本來可以避免的惡，卻要承受更大的痛苦才能回到原本蒙福的路徑。但是我們單純的信心和信心天然的活力沒有其他辦法可以得著恢復。
The Lord's work by His Spirit
主的工作由祂的靈所完成
Meanwhile, the power of God is with them, and everything succeeds; although the manifestation of this power is not such as it was at Jericho. At length by God's command Joshua stretches out the spear that was in his hand toward the city. It does not appear that the ambush saw it, or that it was a concerted signal*.
這個時候，神的能力與他們同在了，一切都成功了;雖然這個能力的彰顯不如在攻克耶利哥城那麼多。至少靠著神命令，約書亞伸出手裡的短槍指向這城。躲在埋伏地方的士兵似乎沒有看到它，或者它是一個協調好的信號*{註20}。
*. It the more appears that this was not a concerted signal, but that the action had the meaning which I have here assigned to it, because Joshua drew not his hand back till they had utterly destroyed all the inhabitants of Ai; and this does not agree with the idea of a mere signal.
*{註20}很明顯的這不是一個事前協調好的信號，反而，我在此賦予這個動作有特殊的意義，因為約書亞直到他們完全摧毀了艾城所有居民才縮回他的手；因此我不同意這僅僅是信號。
But as soon as it was stretched out, the ambush arose, entered the city, and set fire to it. It is thus that the Lord, working by His Spirit at the opportune moment produces activity in those even who may not know why. At a given time they are impelled onwards, and think they act from motives of their own, while it is the Lord who directs all their steps in harmony with what He is doing elsewhere: and thus He brings about the success of the whole affair.
然而當約書亞一伸出短槍，伏兵就從埋伏的地方速速起來，跑進城去，奪了城，急忙放火燒城。因此，這表徵主耶和華，在適當的時機藉著祂的靈，在那些甚至可能不知道為什麼的人裏面產生行動。在指定的時候，他們被推動向前，並認為他們的行動是出於他們自己的動機，然而這是主耶和華指引他們所有的步驟與祂在其他地方所做的協調一致:而且藉此祂使整件事情得到成功。
It is highly interesting to see the Lord thus the hidden spring of all action, giving impulse to the activity of His children, who in detail are ignorant of what it is that puts them in motion although, on the whole, the mind of God is revealed to them, even as Israel had the general orders of Joshua. When Christ stretches out the spear, all is activity to bring about the counsels of His wisdom and lead to the predetermined results of His mighty grace. May we only have faith to believe it!
看到主就是所有行動隱藏的根源，這是非常重要的，是主給祂的兒女們行動的衝擊力，即使他們不知道行動中的細節是什麼，整體來說，主把祂的心意啟示給他們，甚至就像以色列人僅有約書亞大致的命令。當基督伸出短槍的時候，所有的活動都是要實現祂智慧所定意的事，使祂浩大的恩典得到預先定下的結果。願我們獨有信心來相信它!
Joshua takes formal possession of Canaan as Jehovah's land
約書亞正式佔有迦南作為耶和華的土地
We have still two other important facts to consider in this chapter. Jehovah had already shewn in the taking of Jericho that it was His might alone that gave victory, or rather that made everything fall before Israel, the prince of this world having no power against Him; and that, the gold and silver being Jehovah's, the people were not to seek the treasures of the conquered world, nor to enrich themselves with its spoils In general, however, when Israel had exterminated their enemies, they took possession of everything, as of the promised land.
在這一章我們還要考慮兩個其他重要的事實。
1. 在征服耶利哥城的過程裏，耶和華已經向我們顯示，是祂的能力獨自獲得了勝利，是祂使一切在以色列人面前仆倒，這世界的王無力反抗祂。
2. 因此金子和銀子都是屬於耶和華的，百姓不可以在他們所征服世界裡尋求珍寶，也不可以用戰利品使他們自己富有，然而，一般而言，當以色列滅絕他們的仇敵，他們佔有了一切擄物，如同取得應許之地。
Now that these two great principles are established, (namely that the power of God is with His people, and that He will have holiness and consecration to Himself maintained in the camp,) Joshua takes formal possession of the whole country, as belonging to Jehovah.
既然這兩個大的原則確定了，(也就是說，神的能力與他的百姓同在，祂將在營中維持聖別和奉獻給祂自己) 約書亞正式取得整個國家的產業，這些產業是屬於耶和華。
This is not celebrating the memorial of their salvation by the blood of the Lamb; nor is it feeding on the old corn of the heavenly land in the place of rest; where the grace and perfection of Christ and the redemption He has wrought out are peacefully remembered. The people treat the land itself as belonging of right to Jehovah, according to the strength of the spiritual might which is in activity to assert His rights, and which recognises them, although the conquest of the land is only just begun. Before Jericho (in type) they had fellowship with the cross, and with things above, without striking a blow.
這不是藉著羔羊的血紀念他們所得的救恩，也不是在安息之處享用屬天之地的舊出產；在這安息之處，這個恩典和基督的完全以及祂所完成的救贖，都平安地被紀念。雖然只是剛剛開始征服這片土地，百姓就根據積極維護神自己的權利，並承認這些權利屬靈能力的力量將這地的所有權視為屬於耶和華。在攻擊耶利哥之前 (作為豫表) 他們已經與十字架，和掛在上面的有交通。
As Jehovah's land it must not be defiled
不能玷污耶和華的土地
29他將艾城的王掛在樹上，直到晚上。日落的時候，約書亞下令，人就把屍首從樹上取下來，丟在城門口，在屍首上堆成一大堆石頭，直存到今日。
Here, the conditions of the warfare being laid down, they publicly declare beforehand that it is Jehovah's land. Though Satan is still in possession of the contested land, by right it is Jehovah's. There were two actions by which Joshua verified this. He commanded the dead body of the king of Ai to be taken down from the tree as soon as the sun was down. This was the ordinance in Deuteronomy 21: 22, 23,
在這段，戰爭條件正在逐步地鋪陳中，他們預先地公開宣告這是耶和華的土地。雖然撒但仍然擁有這塊爭議的土地，但就權利而言，土地是耶和華的。約書亞以他所做的兩件事來證明。(1).他吩咐日落的時候，把艾城王的屍首從樹上取下來，這是根據申命記的條例(二十一22，23)，『人若犯該死的罪，被處死了，你將他掛在木頭上，他的屍首不可留在木頭上過夜，必要當日將他葬埋，免得玷污了耶和華你神所賜你為業之地，因為被掛的人是神所咒詛的。』
Israel's victory was complete. The curse hung over their enemies, who were also God's enemies. They were made a curse, and declared to be so. Now, according to Joshua's faith, the land was so entirely Israel's, as the gift of God, that it ought not to be defiled; he had, therefore, the dead body taken down that it should not be so in fact.
以色列的勝利是完全的。詛咒籠罩著他們的仇敵，也是神的仇敵。他們被作成咒詛，並宣告他們是受詛咒的。現在，根據約書亞的信心，這片土地完全屬於以色列, 這地是神的恩賜，不應該被玷污; 因此，他吩咐將屍首取下，那就不至於使屍首玷污這地
The altar built on Mt. Ebal: Jehovah recognised as Israel's God
建立在以巴路山的壇: 承認耶和華是以色列的神
30那時，約書亞在以巴路山上為耶和華以色列的神築一座壇，31是照著耶和華僕人摩西所吩咐以色列人的話，正如摩西律法書上所寫的，用沒有動過鐵器的整塊石頭築的。眾人在這壇上向耶和華獻燔祭，又獻平安祭。32約書亞在那裏，當著以色列人面前，將摩西所寫的律法抄寫在石頭上。33以色列眾人，無論是寄居的、是本地人，和長老、官長、並審判官，都站在約櫃兩旁，在抬耶和華約櫃的祭司利未人面前，一半對著基利心山，一半對著以巴路山，為以色列民祝福，正如耶和華僕人摩西先前所吩咐的。34隨後，約書亞將律法上一切祝福和咒詛的話，照著律法書上所寫的一切，都宣讀了。35摩西所吩咐的一切話，約書亞在以色列全會眾和婦女、孩子、並在他們中間來往的寄居者面前，沒有一句不宣讀的。
The other action was Joshua's building an altar on Mount Ebal. Having taken possession of Canaan as a consecrated land, they recognise Jehovah as the God of Israel by worshipping Him in the land. The altar was there as a witness, and as a bond between the people and Jehovah who had given them the land.
約書亞的另一個行動就是(2)在以巴路山建立一座壇，他們既已取得迦南地的產業作為聖別的土地, 就藉著在美地上敬拜耶和華來承認耶和華為以色列的神。這壇在那裡作為見證，以及作為將美地賜給他們的耶和華與百姓之間的連結。
The erection of this altar has been already spoken of, when considering the Book of Deuteronomy; I will not recur to it. I leave it to the reader to judge whether Joshua would have done better to set up this altar as soon as they had crossed the Jordan. Be that as it may, we do not always turn at once to God, when we enjoy that which His power has wrought. Our not doing so only proves our folly, whether it be in things connected with our joy or our safety. It was the Lord's mind here to give us the testimony of divine strength and human weakness before this public assumption of the land in His name; the practical realisation of being beyond Jordan in power and of Gilgal, brought home to them by its contrast. It is taken possession of in connection with Israel's responsibility under the law.
這壇上的立起在申命記(第二十七章)已經說過；我不會重複內容。我讓讀者來判斷，當他們渡過約但河之後，約書亞立刻設立此壇他是否做的更好。當我們享受祂能力所做成的工作之後，很有可能，我們不會立即轉向神，我們不會這麼作，這件事證實了我們的愚蠢，不管這件事是否與我們的喜樂或安全有關。我們在神的名裏公開奪取土地之前，主在這裡的心意是要為我們神聖的能力和人類的弱點做見證；他們在實際上意識到在權力和吉甲方面都超越約但河，這樣的對比會把他們帶回家。這就將取得產業與以色列人在律法之下該負擔的責任連結在一起。
Joshua now reads, before all the people, not only the curses attached to the violation of the law, but all that made known the ways of God in His government of the people.
約書亞在所有的人面前宣讀，不只咒詛違反律法之人，而且讓所有的人都認識在百姓中間神行政的法則。
約書亞記第九章
The wiles of the Gibeonites
基遍人的詭計
But, if such a position as this proclaims the rights of God and manifests the confidence of the people, it soon leads to conflict. The enemy will not consent to the invasion and the taking possession of all the territory he has usurped. But the wiles of the enemy are more to be feared than his strength; indeed it is only these that are to be feared: for in his strength he meets the Lord: in his wiles he deceives, or seeks to deceive, the sons of men. If we resist the devil, he flees; but to stand against his wiles, we. need the whole armour of God. Christ met his wiles with Scripture, in the path of simple obedience, and, when he manifested himself, the Lord said, "Get thee hence, Satan."
但是，假使在這樣的地位上宣告神的權利，顯明了百姓的信靠神，這很快就會導致爭戰。仇敵不會同意神的子民這樣的入侵和接管牠所已經篡奪的全部領土。但仇敵的詭計比牠的力量更令讓人害怕，事實上確實只有這些令人害怕: 因為在牠的力量裡，牠對抗神:在牠的詭計裡，牠欺騙，或試圖要欺騙人的兒子們。如果我們抵擋魔鬼，牠會逃跑;但要抵擋牠的詭計，我們需要神的全副軍裝。基督曾經歷以聖經的話敵擋了牠的詭計，主在單純順服的路上，當撒但出現的時候，主說 "撒但，退去罷！
Why the Israelites were deceived
為什麼以色列人被欺騙了
The inhabitants of Gibeon pretended to have come from far. The princes of Israel use their own wisdom instead of asking counsel of Jehovah. This time it is confidence, not in the strength, but in the wisdom of man. The princes of the congregation, accustomed to reflect and to guide, are more likely to fall into this snare. Bad as they are in their unbelief, the people, eager for the result, are often nearer the mind of God to whom the result is sure. The princes had some misgivings, so that they are inexcusable. Apparently there was much advantage in gaining allies in a place where they had so many enemies. The Gibeonites flattered them too, as the servants of Jehovah. Everything was calculated to set their minds at rest.
基遍的居民假裝來自遠方。以色列的首領運用他們自己的智慧而不是求問耶和華。這次的信任，不是在(神的)能力裡，而是在人的智慧裡。會眾的首領，習慣於回應並指導，使他們更容易落入這個圈套。不信的人雖然很壞，但渴望結果的百姓往往更接近神的心意，對百姓來說這個結果是確定的。首領們有一些疑慮，所以，他們更是難辭其咎。因為那裡有那麼多仇敵，顯然他們認為獲得盟友會給他們帶來很多好處，基遍人也奉承他們是耶和華的僕人。所有一切都為了叫他們(以色列人)安心。
Satan can talk religiously as well as another; but he deceives only when we take the management into our own hands, instead of consulting the Lord. Communion with Him was needed to discern that these were people of the country, enemies who dared not to be enemies; but to make peace with such is to deprive oneself of a victory, and of one's right to make good the judgment and the glory of God, in the unmingled possession of the land of blessing.
撒但也像其他人一樣可以說很宗教化的話語；但只有當我們把事情交在自己手裡，而不去問主的時候，牠才能欺騙我們。因此與神交通我們就可以辨明，這些人是附近鄉村的人，他們是不敢做仇敵的仇敵; 所以和這樣的仇敵談和，不啻於在這片蒙福、沒有任何參雜美地的產業上，剝奪原屬於自己的勝利以及這人達成神的審判和榮耀。
Allies can only set aside that single-eyed dependence upon God, and that purity of moral relationship which exist between God and His people, when it is His power alone that sustains them. For allies were not Israel. Israel spares the enemy; and the name of Jehovah, which had been brought in, obliges His people to retain a perpetual snare in their midst.
結盟只會使我們移開依靠神單一注視祂的眼睛，以及挪去在神與祂的百姓之間屬靈道德關係裏的純誠。因為只有靠著祂的能力才可以維繫神的百姓。因為盟友不是以色列人，以色列饒恕他們的仇敵；然而耶和華的名已經被帶進來了，這就使神的百姓不得不在他們中間有一張永久的網羅。
The sorrowful fruits of false peace
虛假的和平所帶來可悲的果子
Four centuries later, in the days of Saul, this produced its sorrowful fruits. To a spiritual mind the presence of the Gibeonites would always be an evil. Besides, what had Israel to do with allies? Was not Jehovah sufficient? May He give us always to trust in Him, to seek counsel of Him, to own none but Him, and to be always subject to Him! This will ensure victory over every enemy, and the land will be all our own.
四個世紀以後，在掃羅的日子裡，產生了可悲的結果(撒下二十一章)。對一顆屬靈的心來說，基遍人所在之處總是邪惡的。此外，以色列跟盟國有什麼關係呢?單靠耶和華還不夠嗎?盼望祂會使我們恆久的相信祂，求問祂，單單擁有祂，總是臣服於祂!這將確保我們可以勝過每個仇敵，這塊美地將全是我們的。
約書亞記第十章
Conflict and victory
爭戰和勝利
Moreover, this peace with the Gibeonites only brought fresh attacks upon Israel. But now all is plain. Jehovah says to Joshua, "Fear them not, for I have delivered them into thy hand." This is all that conflict means for one who walks in the Spirit before God. There must be conflict, but conflict is only victory. It is the Lord who has delivered the enemy into our hands; none can stand before us.
此外，這種與基遍人之間的和平只會給以色列人帶來新的攻擊。現在四面都是平原。因此耶和華對約書亞說，"不要怕他們，因我已將他們交在你手裡。(6)”這就是所有的爭戰對一個行在靈裡並在神面前之人的意義。必須要有爭戰，但我們所從事的爭戰一定會得勝的。因為是主把仇敵交在我們手裡;所以沒有人可以站在我們面前。
Return to Gilgal
回到吉甲
12當耶和華將亞摩利人交付以色列人的日子，約書亞向耶和華禱告，在以色列人眼前說，日頭阿，你要停在基遍；月亮阿，你要止在亞雅侖谷。13於是日頭停留，月亮止住，直等國民向敵人報了仇。這事豈不是寫在雅煞珥書上麼？日頭在天當中停住，不急速下落，約有一整日。14在這日以前，這日以後，耶和華聽人的禱告，沒有像這日的，是因耶和華為以色列爭戰。
43於是約書亞和他所帶領的以色列眾人回到吉甲的營中。
All things are ours. The sun stands still, and the moon stays its course, witnessing to the power of God and to the interest He takes in blessing His people. We may be sure that, whithersoever the Spirit will go, there the wheels will go (Ezek. 1: 20). Joshua defeated all his enemies, because Jehovah, the God of Israel, fought for Israel. This time they were faithful, they made no peace. What had Canaanites to do in Jehovah's land? Has Satan any right to the land of promise? This is the light in which Joshua always beholds the land of Canaan (chap. 10: 27). But, after the victory, Israel returned to the camp of Gilgal. We have already explained what Gilgal means. But the return thither of the conquerors of the Canaanitish kings contains the instructive lesson that, whatever our victories and our conquests may be, we must always return to the place that becomes us before God in the annihilation of self; to the application of the knowledge we have of God (the resurrection of Christ having set us in the heavenly places), to the judging and the mortifying of the flesh—to spiritual circumcision, which is the death of the flesh by the power of resurrection.
因為萬有全是我們的。日頭停留，月亮在軌道上止住，這些都見證神的能力(12-13)，見證祂在祝福中帶給他的百姓的益處。我們可以肯定，無論那靈往那裡去，經綸的大輪都會跟隨著那靈 (結 一20)。約書亞打敗他所有的仇敵，因為耶和華，以色列的神為以色列人爭戰。這次他們向神是忠信的，他們不再提出談和。迦南人與耶和華的土地有什麼相關呢?撒但在應許之地有任何權利嗎?這就是約書亞在迦南地上總是能看見的光(十27日頭要落的時候，約書亞一吩咐，人就把屍首從樹上取下來，丟在他們藏過的洞裡，把幾塊大石頭放在洞口，直存到今日。)。但是勝利之後，以色列又回到吉甲的營地。我們已經解釋過吉甲的意義。但是在征服那裡的迦南諸王之後，以色列又回到吉甲的這件事，包含一個對我們有益的教訓，那就是：無論我們勝過了甚麼和征服了甚麼，我們必須回到在神面前，回到我們的原初消滅己的地方;回到應用我們對於神所有的認識 (藉著基督的復活使我們坐在屬天的地位)，回到審判和治死肉體的地方，回到屬靈的割禮這裡，就是藉由復活的能力治死肉體。
There is a time to act and a time to be still, waiting upon God that we may be fit for action. Activity, the power that attends us, success, everything, tends to draw us away from God, or at least to divide the attention of our fickle hearts.
行動有時，靜止有時，等候神使我們適合行動。伴隨著我們的力量使我們有活動，一切都會成功，這些(活動和成功)都容易使我們遠離神，或者至少分散我們善變之心的注意力。
But the camp is the starting-point for victory, and the return from triumph for true strength is always to Gilgal. It is not there that the enemy attacks us if we are faithful. The attack will be on our side, whatever the manoeuvres of our adversaries may be.
但營地是勝利的起點，從真正能力的勝利返回來總是回到吉甲。如果我們忠信，在那裏不會有仇敵攻擊我們。無論我們的仇敵用甚麼策略，攻擊將會是在我們這一邊。
God making everything work together for good
神使萬事互相效力為著我們的益處
Let us observe also that, in spite of the people's and Joshua's failures, everything turned out well in the end. There were faults, and these faults received their chastisement, as in the case of Gibeon and of Ai. But, the walk of the people being faithful in the main, God made everything work together for good. Thus the peace with Gibeon led to victory over the kings who attacked that people. There was cause for humiliation and for chastisement in the details of their history; but, as a whole, the hand of God appears in it most manifestly.
我們也觀察到，儘管百姓和約書亞的失敗了，一切最終還是美好的結束。雖然還有缺失，這些缺失也會受到他們該有的懲治，如在基遍和艾城的事例一樣。但是，百姓的行動在主要的方面是忠信的，因為神使萬事互相效力為著我們的益處。因此以色列人與基遍談和導致他們戰勝那攻擊百姓的諸王。在以色列人歷史的細節上，他們受到恥辱和接受懲罰是有原因的; 但是，整體上，神的手出現在那最明顯之處。
It is seldom that every step of our way is taken in faith and dependence upon God. We do well to humble ourselves on account of this. But when the object is the Lord's object, He goes before us, and orders all things for the triumph of His people in this holy war, which is His own war. Only failures may bring their fruits for a long while.
我們所走的道路上的每一步很少採取信心並倚靠神。由於這種關係我們最好謙卑自己。但是當目標就是主的目標時，祂會在走在我們前面，並且命令萬有，使祂的百姓在祂自己的這場神聖的戰爭中獲得勝利。只有失敗才會帶給他們長久的苦果。
約書亞記第十一章
Hazor, the seat of power, totally destroyed
夏瑣—能力的坐位,完全被毀壞
1夏瑣王耶賓聽見這事，就打發人去見瑪頓王約巴、伸侖王、押煞王，2與北方山地、基尼烈南邊的亞拉巴、低陸、並西邊多珥高地的諸王；3又去見東方和西方的迦南人，與山地的亞摩利人、赫人、比利洗人、耶布斯人，並黑門山根米斯巴地的希未人。4這些王和他們的眾軍都出來，人數多如海邊的沙，並有許多馬匹戰車。5這些王會合，來到米倫水邊，一同安營，要與以色列人爭戰。
Israel's victories bring fresh war upon them; but the confederation of their enemies only serves to deliver them all together into their hands. If God will not have peace, it is because He will have victory. A new principle is now set before us. God will in nowise allow the world's seat of power to become that of His people; for His people depend exclusively on Him. The natural consequence of taking Hazor would have been to make it the seat of government, and a centre of influence in the government of God, so that this city should be that for God which it had before been for the world; "for Hazor beforetime was the head of all those kingdoms." But it was just the contrary. Hazor is totally destroyed. God will not leave a vestige of former power; He will make all things new. The centre and the source of power must be His, entirely and exclusively His: a very important lesson for His children, if they would preserve their spiritual integrity.
以色列的勝利使新的戰爭臨到他們;但他們仇敵的聯合只會將他們一起完全交在以色列人 人手裡。如果神不願意和平，那是因為祂將獲得勝利。一個新的原則現在擺在我們前頭。神決不會讓這個世界權勢的座位成為祂百姓的座位;因為祂的人民完全依賴祂。他們佔領夏瑣的自然結果，就是使它成為神行政的座位，成為神行政影響的中心，所以這個城市應該是為著神，即使它以前曾是為著世界；"因為夏瑣先前在這諸國中是為首的(10)。"。但現在它剛好相反。夏瑣完全被毀滅。神不會留下以前能力的痕跡;祂將使萬物更新。祂必須是能力的中心和來源，完全地和唯獨地屬於祂:如果他們要保持他們屬靈的純全性質，這對祂的子民是非常重要的一課。
Conquest and rest
佔領並安息
In a certain sense the conquest of the land seemed complete; that is to say, there was no outward strength left, either to stand before them or to form a kingdom. But Israel had still many enemies in this land, enemies who did not, indeed, molest them while they continued faithful, but who taught the people many things that afterwards helped on their ruin. They had divided the conquered land; they had rest from war. When all is finished, we may reckon up our victories, but not before; till then we ought rather to be occupied in gaining more.
在某種意義上來看，以色列人似乎已經完整征服了這片土地，也就是說，沒有外在的力量，能站在他們面前，或是形成一個王國。但在這片土地以色列人仍然有許多的仇敵，事實上，只要他們保持忠信，就不會有仇敵來驚擾他們，但神百姓從他們的覆亡裡學習了很多東西。他們分配征服的土地，就從戰爭休息了。當一切工作完成之後，我們可能認為我們取得勝利了，而不是在爭戰之前我們就知道了;直到那時，我們應該忙著去獲取更多。
God's dealings as to Ai and the Gibeonites
神對付艾城和基遍人
18約書亞和這諸王爭戰了許多年日。19除了住在基遍的希未人之外，沒有一城與以色列人講和的，都是以色列人爭戰奪來的。20因為這是出於耶和華，是要使他們心裏剛硬，來與以色列人爭戰，好將他們盡都毀滅，使他們不蒙憐憫，卻被滅絕，正如耶和華所吩咐摩西的。
We may remark here that, in the result of God's dealings, the fault committed previously to the attack upon Ai seems blotted out, and had even contributed to the development of His purposes. At the time it had kept them back, and was punished. But God applied Himself to Israel's moral restoration to the confidence of faith, and the grand object of His dealings was in nowise hindered. This is no excuse; but it is a sweet and strong consolation which leads so much the more into worship. The fault committed in the matter of the Gibeonites appears to me more serious. It did not delay their progress; but, being the act of Joshua and the princes, it set them for ever in a false position with respect to those whom they spared.
在這裡我們可以說，神對付的結果，從前攻擊艾城所犯的錯誤似乎被塗抹了，這件事甚至對神目的的發展有貢獻。那個時候這件事曾使以色列人後退，並受到懲罰。復興但神專心致力於以色列人屬靈的道德，就是使他們回到信心的信靠上，祂的對付帶著宏偉的目標毫不受阻礙。沒有任何藉口，但那是個甜美又強大的安慰帶來更多百姓對神的敬拜。以色列人在基遍人問題上所犯的錯誤，對我而言是更嚴重。這件事卻沒有耽誤他們的進程，但是，由於約書亞和首領的行動，他們放過仇敵，這件事使他們永遠陷在錯誤的立場裏。
Chapter 11 closes the first division of the book, that is to say, the history of Joshua's victories (typically that of the Lord's power by the Spirit, giving His people possession of the promises).
第十一章約書亞的勝利結束本書的第一個段落，(主的能力藉著那靈，賜給祂的百姓承受應許產業的豫表)。
約書亞記第十二至二十四章
The following commentary covers Chapters 12 through 24.
以下的註解包含約書亞記第十二至二十四章
The extent of the country and portion of each to be known
要知道國家的疆界和每個當知道的份
Chapter 12 is only a summary of their conquests. The Holy Ghost not only gives us the victory over our enemies, but makes us understand and know the whole extent of the country, and defines the particular portion of each; giving us details of everything it contains; of God's perfect arrangements for the appropriation of the whole, and the distribution of each part of His people, so as to produce a well-ordered whole, and perfect in all its parts, according to the wisdom of God. But here we have to realise the distinction maintained in the New Testament between the gifts of God, and the enjoyment of the gifts given. "Ye have an unction from the Holy One, and ye know all things." "He hath made us sit together in heavenly places by the same power which placed Christ there, when He raised Him from the dead and set Him above every name that is named. Alas! how many earthly things still remain unsubdued among Christians. But the Holy Ghost takes cognizance of this condition, in view of, and in connection with, that which rightfully belongs to them: it is this which enables us to understand the second division of this book.
第十二章只是他們征服的摘要。聖靈不只給我們戰勝我們仇敵的勝利，也讓我們瞭解和認識這個國家整個的疆界和定義每個分的特定部分;給我們它所包含一切事情的細節，神全體完美的分配安排的適當性，並祂對每個支派百姓的分布，以產生一個有秩序的整體，並且所有的各部份都是完善的，都是照著神的智慧。但在這裡我們必須了解，新約神的恩賜與享受恩賜之間的區別。"你們有從那聖者來的膏油塗抹，並且你們眾人都知道。"祂叫我們照著那使基督坐在那裡相同的能力，使我們一起坐在諸天界裡，就是祂使基督從死人中復活並賜給祂那超乎萬名上的名。唉! 在基督徒中間有多少屬地的事物仍未服下來的。但聖靈知道這種情況，有鑒於和有關於理應屬於他們的分：就是這個讓我們能領會本書的第二部分。就是祂在基督身上所運行的，使祂從死人中復活，叫祂在諸天界裡，坐在自己的右邊，遠超過一切執政的、掌權的、有能的、主治的、以及一切受稱之名，不但是今世的，連來世的也都在內，弗1:20-21祂又叫我們在基督耶穌裡一同復活，一同坐在諸天界裡，弗2:6
The whole land parcelled out and given by Jehovah Himself
耶和華自己分配並將全地賜給祂的子民
7約書亞就將那地按著以色列支派的家族分給他們為業(十二7)
1約書亞年紀老邁，耶和華對他說，你年紀老邁了，還有許多剩下的地有待取得；2所剩下的地有非利士人的全境和基述人的全地(十三1)
1以下是以色列人在迦南地所得的產業，就是祭司以利亞撒和嫩的兒子約書亞，並以色列人各支派宗族的首領所分給他們的；2乃是照耶和華藉摩西所吩咐的，把產業拈鬮分給九個半支派。(十四1-2)
Although there was still a considerable part of the land to be possessed, Joshua parcels out the whole amongst the tribes of Israel, according to the command of Jehovah, who declares that He will Himself drive out its inhabitants before them. But the people poorly responded to this promise. The cities of the Philistines were indeed taken, but their inhabitants were not exterminated; they were spared, and soon regained power
雖然仍有相當部分的土地有待以色列人去佔領，約書亞還是照耶和華的命令將每地分配給以色列全部的支派，神自己宣告祂將在他們面前趕出美地上的居民。但是百姓對這個應許回應不佳。非利士人的城的確被他們佔領了，但那裡的居民沒有被滅絕；他們能夠倖免，並很快恢復了力量。
Here we may remark that, whereverthere is faithfulness, there is rest. The effect of Joshua's work was, that "the land had rest from war"; so also with that of Caleb (chap. 14: 15). When the cities of the Levites were allotted them, we find the same thing again (chap. 21: 43, 44). It is not so in detail. The whole extent of country is given to Israel, and each tribe has his share; the portion, therefore, which fell to each tribe was given them in full right by Jehovah Himself. Their borders were marked out; for the Spirit of God takes notice of everything in distributing the spiritual inheritance, and gives to each according to the mind of God. There is nothing uncertain in God's arrangements. But we find that not one tribe drove out all the enemies of God from His inheritance, not one realised the possession of all that God had given him.
在這裡我們要說，哪裡有信實，那裡就有安息。約書亞的工作果效是，"於是那地太平，沒有爭戰了。”，迦勒也是這樣 ( 十四15)。當利未人的城市被分配給他們的時候，我們再一次發現同樣的事(二十一43，44)。經上記錄的不是那麼詳細。國家的整體的疆界給了以色列，每個支派都有他一份的分配，因此，這是出於耶和華自己賜給每個支派充分的權利。他們的邊界都被標定出來了，因為神的靈在分配屬靈產業的時候注意到一切，並按神的心意給出每一份。在神的安排裡沒什麼是不確定的。但我們發現，沒有一個支派從他們的產業上趕走所有的仇敵，也沒有一個支派認識他擁有的一切是神賜給的。
43這樣，耶和華將從前起誓要賜給他們列祖的全地，賜給以色列人，他們就得了為業，住在其中。44耶和華照著向他們列祖所起誓的一切話，使他們四境安寧。他們一切仇敵中，沒有一人在他們面前站立得住；耶和華把一切仇敵都交在他們手中。(二十一43，44)
Judah and Joseph take possession of their lots
猶大和約瑟所佔有的份·
Judah and Joseph take possession of their lots. We know that they always remained chief amongst Israel, fulfilling thus the counsels of God as to royalty for Judah, and the birthright which fell by grace to Joseph (chaps. 15-17; see 1 Chron. 5: 2). The tabernacle of God was also set up in peace (chap. 18); but, once at rest, the tribes are very slow in taking possession of their portion—too frequently the history of God's people. Having found peace, they neglect His promises. Nevertheless, as we have seen, the Spirit of God did not fail to point out to the people in detail all that belonged to them.
猶大和約瑟佔有他們的份。我們知道他們在以色列人當中總是領頭的，猶大實現了神的定旨得到君王職分，約瑟藉著恩典得到長子名份 (十五至十七章; 代上 5:2猶大勝過他的弟兄，君王也是從他而出，長子的名分卻歸約瑟。)。神的帳幕也在平安中支搭穩妥 (第十八章);但是，一旦安息，各支派卻非常緩慢的佔領他們的份，這是在神子民的歷史裡頻繁發生的。他們找到平安，卻忽略神的應許。然而，正如我們所看到的，神的靈仍然常常向百姓詳細的指出所有該屬於他們的分。
The cities of refuge the provision for restoration of the enjoyment of the inheritance
庇護城-神所預備為著恢復他的子民享受產業的
1耶和華對約書亞說，2你對以色列人說，你們要照著我藉摩西對你們所說的，為自己設立庇護城，3使那無意中誤殺人的，可以逃到那裏。這些城可以作你們逃避報血仇之人的庇護處。4那殺人的要逃到這些城中的一座，站在城門口，將他的事情說給城內的長老們聽。他們就要把他收進城中他們那裏，給他地方，使他住在他們中間。5若是報血仇的追了他來，長老們不可將他交在報血仇之人的手中；因為他與別人素無仇恨，是無意中殺了人的。6他要住在那城裏，等他站在會眾面前受審判，直到那時的大祭司死了，然後殺人的纔可以回到本城本家，就是他所逃出來的那城。
The cities of refuge are appointed (chap. 20); that is, the land being Jehovah's, provision is made that it may not be defiled, and for the return of every man to his inheritance, after he had fled from it for a time, because of killing some person unawares. We have already seen the force of this. Only we may remark here, that not only have we seen spiritual title to all at once before Jericho—the rights of Jehovah maintained in the case of the king of Ai and mount Ebal, as the ground of present possession—but provision for restoration to enjoyment of the inheritance in detail when temporarily lost, which, in figure, applies to the people in the last days.
神所指定的庇護城，就是在屬於耶和華的土地上(第二十章)，提供供應使它(這城)不至於被玷污，使每個無意中誤殺人的，在他逃離本城一段時間之後，得以返回他的產業(本城本家)。我們已經看過這件事的力量。在這裡我們只說，我們不僅看到在耶利哥之前給所有人屬靈的資格，在艾城的王和以巴路山的事例中，耶和華的權利是百姓持有目前產業的基礎，而且，在他們暫時失去產業的時候，神已經預備了恢復他的子民享用產業的細節，這件事在豫表上，將要在末後的日子應用在神的百姓身上。
The two tribes and a half
兩個半支派 (二十二章)
The establishment of the two tribes and a half on the other side Jordan gave rise to difficulties and suspicions. Nevertheless these tribes were faithful at heart. Their position had done them harm, their self-seeking having somewhat marred the energy of their faith: still, faithfulness to Jehovah was found in them.
(流便、迦得、和瑪拿西半支派)這兩個半支派在約但河那邊安頓下來，卻引起其他支派的困難和猜疑。然而這兩個半支派在內心裡是忠信的。這是由於他們的地位帶給他們的傷害，因為他們尋求他們自己的好處，這件事在某種程度上破壞他們信心的能力：然而，在他們中間仍舊是忠於耶和華。
Joshua's warning
約書亞的警告(二三1～16)
Finally, Joshua sets the people, in the way of warning, under a curse, or under a blessing, according to their obedience or disobedience; and then recapitulates their history, telling them that their fathers had been idolaters, and that the people around them were so still.
最後，約書亞以警告的方式，將百姓置於詛咒，或祝福之下，這是根據他們的順服或悖逆，然後他概述他們的歷史，告訴他們，他們的先祖是拜偶像之人，周圍的諸民族也是這樣。
2約書亞對眾民說，耶和華以色列的神如此說，古時你們的列祖，就是亞伯拉罕和拿鶴的父親他拉，住在大河那邊事奉別神，(二十四2)
Peaceable possession of all under promise of obedience
在服從神的應許之下，平安地擁有所有的產業
19約書亞對百姓說，你們不能事奉耶和華，因為祂是聖別的神，是忌邪的神，必不赦免你們的過犯和你們的罪。20你們若離棄耶和華去事奉外邦神，耶和華以好處待你們之後，必轉而以禍患待你們，把你們滅絕。21百姓對約書亞說，不然，我們必定事奉耶和華。
But the people, not having yet lost the sense of the power of God who had blessed them, declare that they will serve Jehovah alone. They are thus placed under responsibility, and undertake to obey, as the condition of their possessing the land and enjoying the fruit of God's promise. They are left there, it is true, in peaceable possession of it all, but under the condition of obedience after having already allowed those, who should have been utterly destroyed, to remain in the land; and when, from the outset, they had not at all realised that which God had given them. What a picture of the assembly ever since the days of the apostles!
不過，百姓還沒有失去感覺祝福他們之神的能力，宣告他們必定單單事奉耶和華。因此他們被置於責任之下，他們必須順服神，作為他們擁有美地和享受神應許之果子的條件。他們真的離開了那裡，在平安裡擁有一切，但在順服的條件下，他們卻允許那些原來該被徹底摧毀的民仍然留在這地上，從一開始，他們根本沒有領會神所賜給他們的。這是自從使徒的時代以來，召會一幅何等的圖畫！
The heavenly things which are ours
屬天的事是我們的
There is yet one remark to be made. When Christ shall return in glory, we shall inherit all things, Satan being bound. The assembly ought to realise now, by the Holy Ghost, the power of this glory. But there are things, properly called heavenly, which are ours, as being our dwelling-place, our standing, our calling; there are others which are subjected to us, and which are a sphere for the exercise of the power that we possess.
我還有一句話。當基督在榮耀裏回來的時候，我們將承受萬有，撒但要被綑綁。教會現在應該憑著聖靈了解這榮耀的能力。但有些正確地稱為屬天的事物，是我們的，是我們的居所，我們站立的所在，我們蒙召的緣由，還有其他臣服我們的，在這個屬天的範圍裡是為了讓我們操練我們所擁有的能力。
Thus the limits of Israel's abode were less extensive than those of the territory to which they had a right. Jordan was the boundary of their abode, the Euphrates that of their possession. The heavenly things are ours; but the manifestation of the power of Christ over creation, and the deliverance of this creation, is granted to us. It will be delivered when Christ Himself shall exercise the power.
Thus the "powers of the world to come *." were deliverances from the yoke of the enemy. These were not things proper to us; nevertheless they were ours.
因此以色列人所居住的範圍遠小於(照著神的旨意)他們應該佔有的領土，約但河是他們居住的邊界，幼發拉底河也應該是他們的產業。因為屬天的事物是我們的，基督的能力的彰顯在創造和拯救這個創造上，都已經賜給我們了。當基督自己行使這個能力的時候，這個創造就會得到拯救。
因此那"來世的能力(來六5)”*{註21}.，已經從仇敵的軛下釋放出來。這些事物對我們來說雖然不都是適合的;然而，它們是我們的。
*. So called, I doubt not, because they were samples of that power which will entirely subdue the enemy when Christ shall appear.
*{註21}我不懷疑這麼稱呼是合適的，因為它們是當基督再來的時候，那將完全制服仇敵能力的樣本。 2016.1.26；2020.4.15；2022.12.24
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