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创世记生命读经 · 第101篇

关于犹大、西布伦和以萨迦所豫言之祝福的属灵意义(二)

The spiritual significance of the blessing prophesied concerning Judah, Zebulun, and Issachar (2)
1按照旧约,雅各的十二个儿子安排为四组,每组三人。雅各在四十九章里祝福的豫言,就是基于这些组别。我们已经讲过第一组-流便、西缅和利未。这一组在神眼中完全是邪恶的。流便是污秽的,西缅和利未是残忍的。第一组的记载是雅各十二个儿子记载的起头。这是何等可怜的起头!然而,这对我们该是鼓励,因为我们的起头也非常可怜。第二组是由犹大、西布伦和以萨迦组成的。因为基督同著这一组而来,所以这是得胜的一组。这一组有福音、福音的传扬和召会生活。
1According to the Old Testament, the twelve sons of Jacob are arranged in four groups of three. Jacob’s prophetic word of blessing in chapter forty-nine is based upon these groups. We have already covered the first group, the group of Reuben, Simeon, and Levi. That group was utterly evil in the eyes of God. Reuben was defiled, and Simeon and Levi were cruel. The record of the first group is the beginning of the record of the twelve sons of Jacob. What a poor beginning it was! However, this should be an encouragement to us because our beginning was also very poor. The second group is composed of Judah, Zebulun, and Issachar. Because Christ comes in with this group, it is the group of victory. In this group we have the gospel, the preaching of the gospel, and the church life
2有些人也许以为,说我们在创世记四十九章看见福音的传扬,以及福音的传扬所产生的召会生活,是太过了。请记得,第二组的第一个支派是犹大,而关于犹大的记载,最有意义的一面是狮子。九节说,『犹大是个小狮子;我儿阿,你抓了食便上去;你屈下身去,卧如公狮,蹲如母狮。』本节由启示录五章五节得著解释,那里称基督为犹大支派的狮子。没有启示录五章五节,就很难解释创世记四十九章九节。但有启示录五章五节在我们面前,就没有人能否认犹大表征基督。虽然新约常常解释旧约的表号和表征,但未必记载这些解释的每一细节。关于犹大是狮子,创世记四十九章有三方面:小狮子、卧狮和母狮。然而,启示录只是概括的说到犹大支派的狮子,并没有说到这些详细的方面。那些拘守规条的人会说,『不要太过了。我们只能说新约所说的。我们不可以多说。』这是太拘守规条了。创世记四十九章在三方面启示犹大是狮子,但新约只给我们概括的解释。那么我们为甚么不该继续提供细节的解释呢?
2Some may think that it is too much to say that in Genesis 49 we find the preaching of the gospel and the church life as the issue of that preaching. Remember, the first tribe in the second group is Judah, and the most significant aspect of the record concerning Judah is the lion. Verse 9 says, “Judah is a young lion: from the prey, my son, thou art gone up: he couches, he lies down as a lion, and as a lioness” (Heb.). This verse is interpreted by Revelation 5:5, where Christ is called the Lion of the tribe of Judah. Without Revelation 5:5, it would be difficult to interpret Genesis 49:9. But with Revelation 5:5 before us, no one can deny that Judah signifies Christ. Although the New Testament often interprets the signs and symbols in the Old Testament, it does not always give every detail of these interpretations. Regarding Judah as a lion, Genesis 49 has three aspects: the young lion, the couching lion, and the lioness. Revelation, however, simply speaks of the Lion of the tribe of Judah in a general way, saying nothing of these detailed aspects. Those who are legal would say, “Now don’t go too far. We can only say what the New Testament says. We must not say any more.” This is legality. Genesis 49 reveals that Judah is a lion in three aspects, but the New Testament only gives us an interpretation in a general way. Why then should we not continue on to supply the interpretations of the details
3新约至少有二、三处,指明没有把每件事都告诉我们。(来五11,九5,十一32。)请看希伯来十一章三十二节:『此外,我还要再说甚么?若要一一细说基甸、巴拉、参孙、耶弗他、大卫、撒母耳和众申言者的事,时间就不彀我用了。』这里希伯来书的作者似乎说,『我没有时间告诉你们每件事。我只论到旧约所说的一部分,还有大部分没有题到。』那么对这样的事我们该怎么办?我们必须自己到主面前去求问祂。希伯来书的作者领头给我们一条解释旧约的路。他没有时间为我们一一解释。他留下一些事,叫我们自己直接到主面前去得著解答。没有人会不赞同这个原则。然而,有些基督教教师争辩说,若是新约没有说到某件事,我们对这件事也不该说甚么。
3There are at least two or three places where the New Testament indicates that it did not tell us everything (Heb. 5:11; 9:5; 11:32). Consider Hebrews 11:32: “And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, and both David and Samuel, and the prophets.” Here the writer of Hebrews seems to be saying, “I do not have time to tell you everything. I have only included part of what the Old Testament says. I have left a great deal untouched.” What then should we do about this? We must go to the Lord ourselves and inquire of Him. The writer of Hebrews took the lead to give us a way to interpret the Old Testament. He did not have the time to interpret everything for us. He left something for us to work out by going directly to the Lord ourselves. No one can disagree with this principle. Nevertheless, some Christian teachers argue that if the New Testament does not speak about a certain thing, we should not say anything about it either.
4虽然启示录五章对犹大有非常清楚的解释,但新约关于西布伦和以萨迦怎么说?马太四章十五节对西布伦有部分的解释,对以萨迦却没有甚么解释。有些人坚持新约没有说的,我们也不该说;据此看来,我们对以萨迦就不该说甚么了。但我们不赞同这样短视的观念。犹大支派有属灵的意义,这事实由启示录五章完全得到证明。西布伦支派和以萨迦支派不也该有属灵的意义么?犹大有属灵的意义,同组的其他支派却没有属灵的意义么?这样说是不合逻辑的,是可笑的。在上篇信息中我们曾指出,犹大有三个主要的点:基督的得胜,基督的国,以及安息于对基督生命丰富的享受。我们在八、九节看见基督的得胜,在十节看见基督的国,在十一、十二节看见在生命里的安息与对基督丰富的享受。这三点不是对这些经文武断的解释。你若认为我的解释是武断的,我就要问你,为甚么九节先题小狮子,后题卧狮和母狮?为甚么有这种次序?为甚么不把母狮放在第一?在对狮子的三重题说之后,十节有圭和掌权者的杖,指明王权和国度。为甚么国度在狮子的后面?为甚么不先题国度?在王权之后,有第三项,就是安息于对基督生命丰富的享受。你若不跟随前篇信息中所说,关于把驴拴在葡萄树上的解释,你如何解释这些话?这些话是甚么意思?此外,在葡萄酒中洗衣服是甚么意思?眼睛因酒红润,牙齿因奶白亮,又是甚么意思?新约在启示录五章五节只给我们九节的解释,十一、十二节也该有一些解释。这些解释是甚么?关于九至十二节所有的点,我们需要多花时间,安静在主面前,说,『主,关于这点你要说甚么?把驴拴在葡萄树上是甚么意思?』主会说,『你若查考圣经,你会看见驴是用以向著一个目标旅行的。这种旅行的驴总是在劳苦。』然后你说,『我的确是这样的驴。我需要把这驴拴在葡萄树上。』十一节所说的葡萄树就是基督。在约翰十五章一节基督说,『我是真葡萄树。』因此,把驴拴在葡萄树上,意思就是把我们的驴拴在基督身上。这不过是一个例证,说明领会这段话的正确方法。
4Although there is a very clear interpretation of Judah in Revelation 5, what is spoken in the New Testament concerning Zebulun and Issachar? There is a partial interpretation of Zebulun in Matthew 4:15, but there is no interpretation whatever of Issachar. According to those who insist that we should be silent when the New Testament is silent, we should not say anything about Issachar. But we do not agree with such a short-sighted concept. The fact that the tribe of Judah has a spiritual significance is fully proved by Revelation 5. Should not the tribes of Zebulun and Issachar have a spiritual significance as well? Would there be a spiritual significance to Judah, but no spiritual significance to the other tribes in the same group? To say this is not logical; it is absurd. As we pointed out in the foregoing message, with Judah there are three main points: the victory of Christ, the kingdom of Christ, and the rest in the enjoyment of Christ’s riches in life. We see the victory of Christ in verses 8 and 9, the kingdom of Christ in verse 10, and the rest and enjoyment of Christ’s riches in life in verses 11 and 12. These three points are not an arbitrary interpretation of these verses. If you think my interpretation is arbitrary, I would ask you why in verse 9 the young lion is mentioned before the couching lion and the lioness. Why is there this sequence? Why is the lioness not put first? Following the threefold mention of the lion, we have in verse 10 the scepter and the ruler’s staff, denoting the kingship and the kingdom. Why does the kingdom follow the lion? Why is it not mentioned first? After the kingship, we have, as the third item, the rest in the enjoyment of Christ’s riches in life. If you do not follow the interpretation put forth in the previous message regarding binding the donkey to the vine, how do you interpret these words? What do they mean? Furthermore, what does it mean to wash your garments in the wine? Also, what is the meaning of eyes that are red with wine and teeth that are white with milk? As the New Testament only gives us the interpretation for verse 9 in Revelation 5:5, there should be some interpretations for verses 11 and 12. What are these interpretations? Concerning all the points in verses 9 through 12, we need to spend much time quietly in the presence of the Lord, saying, “Lord, what would You say about this? What does it mean to bind the donkey to the vine?” The Lord would say, “If you look into the Bible, you would see that a donkey is used for journeying toward a goal. This journeying donkey is always laboring.” Then you would say, “Surely I am such a donkey. I need to bind this donkey to the vine.” The vine spoken of in verse 11 is Christ. In John 15:1 Christ said, “I am the true vine.” Thus, to bind the donkey to the vine means to bind our donkey to Christ. This is just one illustration of the correct way to understand this portion of the Word.
2 关于西布伦-
II. CONCERNING ZEBULUN
基督福音的传扬
THE PREACHING OF CHRIST’S GLAD TIDINGS
a输出基督的丰富
A. Shipping Out the Riches of Christ
5十三节说,『西布伦必住在海口,必成为停船的海口。』本节不是说,『西布伦必住在满了马和驴的棚里。』不仅如此,本节也不是说,西布伦要住在山上。犹大支派住在山区,在锡安山周围的地区;锡安是国都所在地。然而,西布伦住在海口。这是非常有意义的。犹大表征得胜的基督,就是为著国度得著胜利的一位,使百姓能安息在祂里面。当然犹大必须住在山上。但西布伦住在海口,住在海港。港口是为输出货物,为著送出船只。到目前为止,在这段话里,我们已经看见两种运输方法:驴和船。像这样的图画,在圣经里常用到。例如,约翰一章二十九节说,『看哪,神的羔羊!』这幅神羔羊的简单图画,描述了许多事。照样,创世记四十九章驴和船的图画,所描绘的也很丰富。驴是凭著自己的劳苦运输东西的动物。但在古时,船是凭著天上的风力航行。毫无疑问,这是指输出基督的福音。犹大是产生福音的工厂,西布伦是输出犹大所产生之福音的海口。
5Verse 13 says, “Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships.” This verse does not say, “Zebulun shall dwell at the stable full of horses and donkeys.” Furthermore, it does not say that Zebulun would dwell on the mountain. The tribe of Judah dwelt in hilly country, in the region around Mount Zion, where the capital of the nation was located. Zebulun, however, dwelt at the haven of the sea. This is very meaningful. Judah signifies the victorious Christ, the One who gained the victory for the kingdom so that His people may rest in Him. Surely Judah must dwell on the mountain. But Zebulun dwelt at the haven of the sea, at a seaport. A port is for exporting goods, for sending out ships. Thus far in this portion of the Word, we have seen two methods of transportation: donkeys and ships. Pictures like these are often used in the Bible. For example, John 1:29 says, “Behold, the Lamb of God!” This simple picture of the Lamb of God depicts a great deal. Likewise, much is portrayed by the pictures of the donkey and the ships in chapter forty-nine. A donkey is an animal that transports things by its own labor. But in the ancient times the ships sailed by the power of the heavenly wind. No doubt this refers to the shipping out of the gospel of Christ. Judah was the factory producing the gospel, and Zebulun was the haven exporting the gospel produced by Judah.
6马太四章十五节指明西布伦是加利利的一部分。主耶稣从加利利开始祂传国度福音的职事。在祂复活以后,天使嘱咐妇女们告诉门徒,『看哪,祂在你们以先往加利利去,在那里你们要看见祂。』(太二八7。)在加利利那里,复活的基督与门徒相见,并嘱咐他们传福音。门徒『往加利利去,到了耶稣给他们指定的山上,』在那里祂对他们说,『所以你们要去,使万民作我的门徒。』(太二八16,19。)西布伦是加利利境内的一部分。行传一章十一节启示,头一批传福音的人就是加利利人。在行传一章八节主对这些加利利人说,『但圣灵降临在你们身上,你们就必得著能力,并要在耶路撒冷、犹太全地、撒玛利亚,直到地极,作我的见证人。』藉这一切,我们看见西布伦表征福音的传扬。犹大表征福音,这福音由得胜的基督、基督的国、以及安息于对基督丰富的享受所组成。这就是犹大所代表的福音。因此,犹大是产生福音的支派。福音产生之后,就需要福音的传扬。所以,西布伦来完成这使命,卸下输出福音的负担。输出福音的正确作法,不是凭著驴靠自己的辛劳跋涉。输出福音正确的作法,乃是凭著靠天上的风加力的帆船。在行传一章八节主告诉加利利的传福音者要等候,直到他们领受从上头来的能力,而行传二章二节说,『忽然从天上有响声下来,好像一阵暴风刮过。』从那时起,船就开始航行。在这些活的船中间,有一艘名叫彼得。在五旬节那天,彼得不是一只跋涉劳苦的驴,告诉别人耶稣是救主,他们必须相信祂,否则他们会灭亡。他乃是一艘凭著强大风力航行的船。今天基督教里福音的传扬,主要是凭著劳苦的驴完成的。但你读彼得在行传二章的信息,你就看见在五旬节那天,他是像一艘在航行的船,不像一只艰步而行的驴。
6Matthew 4:15 indicates that Zebulun was part of Galilee. The Lord Jesus began His ministry of the preaching of the gospel of the kingdom from Galilee. After His resurrection, the angel charged the women to tell the disciples, “Behold, He goes before you into Galilee; there you shall see Him” (Matt. 28:7). There in Galilee the resurrected Christ met with the disciples and charged them to preach the gospel. The disciples “went into Galilee, to the mountain where Jesus appointed them,” and it was there He said to them, “Go therefore and disciple all the nations” (Matt. 28:16, 19). Zebulun was part of the region of Galilee. Acts 1:11 reveals that the first preachers of the gospel were men of Galilee. In Acts 1:8 the Lord had said to these Galileans, “But you shall receive power when the Holy Spirit has come upon you, and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and unto the remotest part of the earth.” By all this we see that Zebulun signifies the preaching of the gospel. Judah signifies the gospel composed of the victorious Christ, the kingdom of Christ, and the rest in the enjoyment of the riches of Christ. This is the gospel represented by Judah. Thus, Judah is the tribe producing the gospel. After the gospel is produced, there is the need for the preaching of the gospel. Therefore, Zebulun comes in to carry out this mission, to discharge the burden of sending forth the gospel. The proper way to send out the gospel is not by donkeys journeying by their own hard labor. The proper way is to export the gospel by sailing ships empowered by the heavenly wind. In Acts 1:8 the Lord told the Galilean preachers to wait until they had received the power from on high, and Acts 2:2 says, “And suddenly there came a noise out of heaven like a rushing violent wind.” From that time onward, the ships began to sail. One of these living ships was named Peter. On the day of Pentecost, Peter was not a donkey journeying and laboring, telling others that Jesus was the Savior and they had to believe in Him or else they would perish. He was a ship sailing by the power of a rushing mighty wind. The preaching of the gospel in today’s Christianity is carried out mainly by laboring donkeys. But as you read Peter’s message in Acts chapter two, you see that on the day of Pentecost he was sailing like a ship, not plodding along like a donkey
7我也要指出,福音的传出是凭著帆船,不是凭著靠人造引擎加力的汽船。传扬福音不要耍甚么花招。藉著花招传福音,就是将帆船更换为汽船。历史证明福音从来没有凭著驴或汽船输出的。按著召会的历史,每当福音传出去,总是凭著帆船,凭著像船在天上风力之下航行的圣徒传出去的。你若不这样解释十三节,那么你如何解释?西布伦是停船的海口,为著输出马铃薯、橘子或橄榄么?不要忽略了整本圣经的全文。第二组三个支派的解释是受犹大的管治。犹大的意义支配了解释。犹大表征基督是福音。按著属灵的历史,行传在四福音之后,并且行传是记载加利利的传福音者。这些加利利的传福音者是凭著天上的风力航行的船。既然犹大产生了基督的丰富,就需要西布伦将这些丰富输送给万民。
7I would also point out that the gospel goes out by sailing ships, not by steam ships powered by man-made engines. Do not use any gimmicks in the preaching of the gospel. To preach the gospel by means of gimmicks is to change the sailing ship into a steamer. History proves that the gospel has never been exported by either donkeys or steamers. According to church history, whenever the gospel has been carried out, it has been carried out by sailing boats, by saints who sailed like ships under the power of the heavenly wind. If you do not interpret verse 13, in this way, then how do you interpret it? Was Zebulun a haven of ships for shipping out potatoes, oranges, or olives? Do not neglect the context of the whole Bible. The interpretation of the second group of three tribes is governed by Judah. The significance of Judah controls the interpretation. Judah signifies Christ as the gospel. According to spiritual history, the book of Acts follows the four Gospels, and the Acts is the book of the Galilean preachers. These Galilean preachers were ships sailing by the power of the heavenly wind. Since Judah has produced the riches of Christ, Zebulun is needed to export these riches to the nations.
b达到外邦世界
B. Reaching the Gentile World
8十三节也说,『他的境界必延到西顿。』这里不是说,他的境界必延到耶路撒冷。西顿是在圣地以外一座异教的城。这城在海边,有海上交通达到地极。因为十三节是诗,所以必须按寓意解释。本节有停船的海口,和外邦世界的境界。在行传里,福音传扬的历史与这相符。早期传福音的人从圣地航行到小亚细亚,然后横越爱琴海到希腊、罗马和西班牙。使徒保罗从圣地乘船,首先航行到西顿,最终到罗马。(徒二七3,二八14。)所以,在行传里所记载传福音的历史,应验了十三节。有一天,我查读达秘的『圣经要略』,看看他对于西布伦怎么说。他说境界延到西顿,指明与外邦世界搀杂。甚至达秘这样伟大的圣经学者,对西布伦的解释也是错误的。当他想要解释西布伦的意义时,他必定忘了这一组的第一个支派犹大。不仅如此,他必定没有考虑过新约中所启示西布伦的意义。在新约中,我们看见西布伦在外邦人的加利利,加利利的传福音者就是从那里奉差遣出去的。因此,我们接受别人的意见必须谨慎。虽然我们曾跟随一些圣经教师,但我们并不盲目跟随任何人。反之,我们将每一点透彻且谨慎的与圣经核对。按著历史,在犹大产生福音以后,福音的传扬就藉著西布伦来完成。
8Verse 13 also says, “And his border shall be unto Zidon.” It does not say that his border shall be unto Jerusalem. Zidon was a heathen city outside the holy land. It was located on the sea, and from it the sea traffic went to the uttermost parts of the earth. Because verse 13 is poetry, it must be interpreted in an allegorical way. In this verse we have the haven of ships and the border of the Gentile world. The history of the preaching of the gospel in Acts corresponds to this. In Acts the early preachers sailed from the holy land to Asia Minor and then across the Aegean Sea to Greece, Rome, and Spain. The Apostle Paul took a ship from the holy land and sailed firstly to Sidon (Zidon) and eventually to Rome (Acts 27:3; 28:14). Therefore, verse 13 was fulfilled in the history of the gospel preaching recorded in Acts. One day I looked into Darby’s Synopsis to see what he had to say about Zebulun. He said that the border (Darby's Synopsis) being unto Zidon indicates mixture with the Gentile world. Even such a great biblical scholar as Darby was mistaken in his interpretation of Zebulun. As he sought to interpret the significance of Zebulun, he must have forgotten Judah, the first tribe in this group. Moreover, he must not have considered the significance of Zebulun as revealed in the New Testament. In the New Testament, we see that Zebulun was in Galilee of the nations, whence the Galilean preachers were sent forth. Thus, we must be careful in accepting the opinions of others. Although we have followed some scriptural teachers, we do not follow anyone blindly. Rather, we check every point thoroughly and carefully with the Bible. According to history, after the gospel was produced in Judah, the preaching of the gospel was carried out by Zebulun.
9在犹大的记载里,重要的辞是狮子;在西布伦的记载里,重要的字是船。狮子是单数,船是复数,只有一位基督,却有许多加利利的传福音者。只有一个福音,却有许多船。每一地方召会都是停船的海口。我们是在海口的船只,豫备载著基督这福音启航。青年人,你们岂不是豫备启航的加利利船么?你们是船,必须豫备启航。但不要航行出去发起一个运动。
9In the record of Judah the significant word is lion, and in the record of Zebulun the significant word is ships. The lion is singular, whereas the ships are plural. There is just one Christ, but many Galilean preachers. There is one gospel, but many ships. The church in Anaheim is a haven of ships. We are ships in the haven being prepared to sail out with Christ as the gospel. Young people, are you not Galilean ships ready to sail out? As ships, you must be ready to sail. But do not sail forth to start a movement
c出外可以欢喜
C. Rejoicing in Going Out
10雅各说出创世记四十九章所记载豫言的祝福之后数百年,摩西这位年老的颁赐律法者说,『西布伦哪,你出外可以欢喜。』(申三三18。)这里所题的出外是指启航。因此,摩西的话与雅各的话一致。雅各将西布伦比喻为船,当然。船是为著出外的。摩西告诉西布伦,出外可以欢喜。我们若是为著传福音出去,就必欢喜。最欢喜快乐的人,就是传福音的人。你若是凭著天上的风力航行的船,就必快乐、欢喜、并且喜乐忘形。在犹大之后,西布伦来传扬福音。阿利路亚,有犹大作四福音,并有西布伦作使徒行传!3关于以萨迦-召会生活现在我们来看以萨迦。以萨迦不在西布伦之前,这是很重要的。以萨迦的属灵意义是甚么?十四、十五节说,『以萨迦是个强壮的驴。卧在羊圈之间;他以安息为佳,以肥地为美。』(另译。)在四福音和行传之后有书信,论到召会生活的事。所以,以萨迦是表征并代表召会生活。
10Hundreds of years after Jacob uttered the prophetic blessing recorded in Genesis 49, Moses, an old lawgiver, said, “ Rejoice, Zebulun, in thy going out” Deut. 33:18). The going out mentioned in this verse refers to the shipping out. Thus, the word of Moses corresponds to the word of Jacob. Jacob likened Zebulun to ships, which, of course, are for going out, and Moses told Zebulun to rejoice in his going out. If we go out for the preaching of the gospel, we shall rejoice. The person most full of rejoicing and happiness is the gospel preacher. If you are a ship sailing by the power of the heavenly wind, you will be happy, rejoicing, and beside yourself with joy. Following Judah, Zebulun comes in as the preaching of the gospel. Hallelujah, we have Judah as the four Gospels and Zebulun as the book of Acts! III. CONCERNING ISSACHAR—THE CHURCH LIFE Now we come to Issachar. It is important that Issachar does not precede Zebulun. What is the spiritual significance of Issachar? Verses 14 and 15 say, “Issachar is a strong ass couching down between the sheepfolds: and he saw that rest was good, and the land that it was pleasant” (Heb.). After the four Gospels and the Acts, we have the Epistles, which cover the matter of the church life. Therefore, Issachar signifies and represents the church life
a安息在召会中
A. Resting in the Church
11以萨迦被比喻为强壮的驴,卧在羊圈之间。(创四九14。)十四节题到驴,将本节与十一节连接起来,十一节说到将小驴拴在葡萄树上。因此,驴将以萨迦联于犹大。在犹大,在福音里,有小驴拴在基督这葡萄树上;在以萨迦,在召会生活中,有强壮的驴卧在羊圈之间。在创世记四十九章,卧的意思是在满足中安息。基督这小狮子捕获掳物并享受掳物之后,就躺卧下来,在满足中安息。十四节这里有强壮的驴,卧在羊圈之间。在犹大那里,我们是小驴,但在以萨迦这里,我们是强壮的驴。这些强壮的驴不是在劳苦,也不是在跋涉,乃是在躺卧。当你刚进入召会生活的时候,你也许是小驴;但在召会中多年之后,你如今可能是强壮躺卧的驴。
11Issachar is likened to a strong donkey couching between the sheepfolds (v. 14). The mention of the donkey in verse 14 connects this verse with verse 11, which speaks of binding the young donkey to the vine. Thus, the donkey links Issachar to Judah. In Judah, in the gospel, we have the young donkey bound to Christ the vine. In Issachar, in the church life, we have the strong donkey couching between the sheepfolds. In Genesis 49 couching means resting in satisfaction. After Christ, the young lion, seized His prey and enjoyed it, He couched, rested in His satisfaction. Here in verse 14 we have a strong donkey couching down between the sheepfolds. In Judah we are young donkeys, but here in Issachar we are strong donkeys. These strong donkeys are neither laboring nor journeying, but couching. When you first came into the church life, you were probably a young donkey. But now, after a number of years in the church, you may be a strong couching donkey.
12请注意,这躺卧的驴不是安息在羊圈之中,乃是安息在羊圈之间。每一个会派和宗教都是一个圈。今天,我们不是安息在任何宗教的圈中,而是安息在圈外。在约翰十章,主指明犹太教是圈住神羊群的圈,而祂进入这圈,目的是要把羊群领出来。在约翰十章十六节主说,『我另外有羊,不是属于这圈的;我必须领他们来,他们也要听我的声音,并要成为一群,归一个牧人了。』阿利路亚,这躺卧的驴不是安息在任何圈中,而是卧在羊圈之间。虽然他离圈不远,却不在任何圈中。这正是我们今天的光景。我们离公会的圈不远;我们是在牠们之间。你也许希奇,驴怎么会在羊圈之间。从一面说,我们都是羊群中的羊。但照著我们天然的人,我们都是驴。许多时候,我在主面前对自己感到相当快乐,我赞美祂说,『主阿,感谢你,我在你的召会中。我在你的羊群中,是许多羊中的一只。』然而,在别的时候,我看看自己,说,『你看起来不像羊。也许你是驴、马或牛。有时候,你看起来甚至像水牛。』晚上,当一切的工作结束了,你安静的坐在主面前,也许会说,『主,我何等赞美感谢你,我在你的羊群中。』但同时你也许会看看自己,说,『可怜的我,我看起来不像羊。我看起来像马或牛。』照著我们的性情,我们没有一个人是羊。我们不是驴,就是马;不是牛,就是水牛。然而,我们也是变化过的人。虽然我是道地的中国人,但我已经变化过。我生来是中国人,但我藉著重生成了基督徒。凭著出身,我是一只驴。但凭著重生,我现今是一只羊,安息在公会之间。因此,我们是一群变化过的驴,安息在羊圈之间。我们承认,我们并非生来就是羊。然而,今天我们是卧在羊圈之间的羊群。
12Notice that this couching donkey is not resting in the sheepfolds; rather, he is resting between the sheepfolds. Every denomination and religion is a fold. Today, we are not resting in any denominational fold. Instead, we are resting outside the folds. In chapter ten of John the Lord made it clear that Judaism was a fold holding God’s flock and that He came into this fold for the purpose of leading the flock out of it. In John 10:16 the Lord said, “I have other sheep which are not of this fold; I must bring them also, and they shall hear My voice, and there shall be one flock, one shepherd.” Hallelujah, this couching donkey is not resting in any fold; he is couching between the folds. Although he is not very far from the folds, he is not in any of them. This is exactly our situation today. We are not very far from the denominational folds; we are among them. You may be wondering how a donkey could be among the sheepfolds. In a sense, we all are sheep of the flock. But according to our natural man, we all are donkeys. Many times I have been rather happy with myself before the Lord and I praised Him, saying, “O Lord, thank You that I am in Your church. I am one of the many sheep in Your flock.” However, at other times I looked at myself and said, “You don’t look like a sheep. Probably you are a donkey, a horse, or a cow. Sometimes you even look like a buffalo.” At night when all your work is over and you are sitting quietly in the presence of the Lord, you may say, “Lord, how I praise and thank You that I am in Your flock.” But at the same time you may look at yourself and say, “Poor me, I don’tlook like a sheep. I look like a horse or a cow.” According to our nature, none of us is a sheep. Instead, we are either donkeys or horses, cows or buffaloes. Nevertheless, we are also the transformed ones. Although I was a typical Chinese, I have been transformed. I was born Chinese, but I have become a Christian through regeneration. By origin, I was a donkey. But by regeneration I am now a sheep resting among the denominations. Thus, we are a flock of transformed donkeys resting between the sheepfolds. We admit that we were not born sheep. Nevertheless, today we are the flock couching between the sheepfolds.
13当以萨迦卧在羊圈之间,『他以安息为佳。』(创四九15,另译。)我们都已经看见这佳美的安息。在羊圈之间有何等佳美的安息!这是召会生活中的安息,就是停止劳苦,安息在基督里面。(太十一28。)当我们躺卧在这里,我们就以安息为佳。
13As Issachar couched down between the sheepfolds, “he saw that rest was good” (v. 15). We all have seen this good rest. What good rest there is between the folds! This is the rest in the church life, which is to cease from our labor and rest in Christ (Matt. 11:28). As we are couching here, we see that this rest is good
b享受肥美的基督
B. Enjoying the Pleasant Christ
14十五节也说,以萨迦『以肥地为美。』当我们在公会的羊圈之间,安息在召会生活中,我们就享受佳美的安息和肥美之地。这地就是基督。你若想想自己的经历,你看见这是真实的。当我们在公会之间,安息在召会生活中,我们就看见佳美的安息和肥美的地,就是基督作我们的青草地。你若不这样解释这些经文,这些经文就毫无意义。但这样的解释使这些经文满了意义,并且加强我们的经历。
14Verse 15 also says that Issachar saw “the land that it was pleasant.” As we are resting in the church life among the denominational folds, we enjoy the good rest and the rich pleasant land. This land is Christ. If you consider your experience, you will realize that this is true. As we are resting in the church life among the denominations, we see the good rest and the pleasant land, which is Christ as our green pasture. If you do not interpret these verses in this way, they have no meaning. But in this interpretation these verses are full of meaning and they strengthen our experience
c结果以服苦为贡物献给主人
C. Issuing in Taskwork as a Tribute to the Master
15十五节也说,『便低肩背重,成为服苦的仆人。』这对我们的经历是真实的。当我们安息在召会生活中,躺卧在公会之间,体认安息,并享受肥美之地时,我们就甘愿低肩服事,并负一些责任。我们成为服苦的仆人。这不是我们选择的工作,乃是主所分派的工作。这是元首分派给祂身体上众肢体的工作。我们在身体服事中所作分派的一分,就是服苦。这样的服苦最终成为献给我们主人的贡物。在福音产生之后,有福音的传扬。福音传扬的结果,有召会生活。在召会生活中,我们都是卧在分裂之间的驴,看见佳美的安息,并享受基督作肥美的地。当我们躺卧时,我们自然而然就说,『主耶稣,我爱你。我愿意担负你所分派给我的工作。我愿意服苦,背负这样的担子,使我能有东西献给你,叫你满足。』这是我们献给王的贡物。何等的美妙!
15Verse 15 also says, “And bowed his shoulder to bear, and became a servant under taskwork” (Heb.). This is true to our experience. As we rest in the church life, couching between the denominations, realizing the rest, and enjoying the pleasant land, we are willing to lower our shoulder to serve and to bear some responsibility. We become a servant under taskwork. Taskwork does not refer to the work of our choice, but to some assigned work. It is not our chosen work, but the work assigned by the Lord. It is the task assigned by the Head to us as members of the Body. Whatever we do as an assigned portion of the Body service is taskwork. Eventually this taskwork becomes a tribute offered to our Master. After the producing of the gospel, we have the preaching of the gospel. As the issue of the preaching of the gospel, we have the church life. In the church life we all are donkeys couching down among the divisions, seeing the good rest, and enjoying Christ as the pleasant land. As we are couching, spontaneously we say, “Lord Jesus, I love You. I would like to bear the burden of the work You have assigned to me. I am willing to bear such a burden under Your taskwork so that I may have something to offer You for Your satisfaction.” This is the tribute we offer to our King. How marvelous!
d在召会生活中可以快乐
D. Rejoicing in the Church Life
16申命记三十三章十八节说,『西布伦哪,你出外可以欢喜;以萨迦阿,在你帐棚里可以快乐。』我们已经看见,摩西告诉西布伦出外可以欢喜。现今我们看见,以萨迦要在帐棚里快乐。毫无疑问,这里的帐棚是指召会生活。为著福音的传扬,我们必定乐于出去。但为著召会生活,我们必定乐于留在地方召会中。
16Deuteronomy 33:18 says, “Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.” We have seen that Moses told Zebulun to rejoice in his going out. Now we see that Issachar is to rejoice in his tents. Undoubtedly, the tents here refer to the church life. For the preaching of the gospel, we must be joyful in our going out. But for the church life, we must be joyful in remaining in the local churches
4 完成
IV. THE CONSUMMATION
a列邦被召到神的山上
A. The Peoples Invited to the Mountain of God
17在福音的产生、福音的传扬、和福音传扬的结果(召会生活)之后,我们来到申命记三十三章十九节所看见的完成。这节说,『他们要将列邦召到山上,在那里献公义的祭,因为他们要吸取海里的丰富,并沙中所藏的珍宝。』在完成里,首先是列邦被召到神的山上。今天在召会生活中,我们邀请别人到神的山上,就是到神的国里。当然,这邀请要到千年国期间才完全应验。在千年国里,各民各国都要藉著传扬被召到锡安山上神的国里。但今天在召会生活中,我们就有这事的缩影。由于传福音和召会生活,就是西布伦和以萨迦,列邦被召到神的国里,神的山上。本节用被召的『列邦,』将以萨迦联于『万民都必归顺』的犹大。(创四九10。)b献公义的祭给神第二,在山上列邦要将公义的祭献给神。在神的国里,在今天的召会生活中,有这样公义的祭献给神。(彼前二5,来十三15~16,腓四18。)我们在召会生活中献给神的祭,都是公义的。是照著神公义的要求。在要来的国度里也是这样。(玛三3。)
17After the producing of the gospel, the preaching of the gospel, and the issue of the preaching of the gospel, the church life, we come to the consummation, which is found in Deuteronomy 33:19. This verse says, “They shall invite the peoples unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand” (Heb.). Firstly, in the consummation the peoples are invited to the mountain of God. In the church life today we are inviting others to the mountain of God, that is, to the kingdom of God. Of course, this invitation will be completely fulfilled during the time of the millennial kingdom. In the millennial kingdom all the peoples, the nations, will be invited through preaching to God’s kingdom in Mount Zion. But we have a miniature of this in the church life today. Due to the preaching and the church life, that is, due to Zebulun and Issachar, the peoples are invited to God’skin gdom, to the mountain of God. This verse with “the peoples” invited links Issachar to Judah, to whom “shall the obedience of the peoples be” (v. 10, Heb.). B. Sacrifices of Righteousness Offered to God Secondly, on the mountain the peoples will offer sacrifices of righteousness to God. In God’skin gdom in the church life today such righteous offerings are being presented to Him (1 Pet. 2:5; Heb. 13:15-16; Phil. 4:18). All the sacrifices we offer to God in the church life are of righteousness, according to the righteous requirement of God. It will also be so in the coming kingdom (Mal. 3:3).
c召会和国度成为我们的享受
C. The Church and the Kingdom Becoming Our Enjoyment
18第三,召会和国度成为我们的享受。这是由以下的话来表征:『因为他们要吸取海里的丰富,并沙中所藏的珍宝。』(申三三19。)要解释这段经文,我们必须查考马太十三章四十四至四十六节宝贝和珍珠的比喻。在马太十三章,宝贝是指国度,珍珠是指召会。我相信在申命记三十三章十九节海里的丰富就是召会。毫无疑问,海表征列国,就是外邦世界。从外邦世界中,产生召会为丰富。所有的外邦信徒都是海里的丰富,列国的丰富。这就是召会。国度是沙中或地里所藏的珍宝。我们若将马太十三章这两个比喻的正确解释,应用到申命记三十三章十九节,就会看见福音的结果,福音传扬的结果,以及福音所产生召会生活的结果,就是享受召会生活和国度。甚至今天我们就在吸取海里的丰富,并沙中所藏的珍宝。我们在吸取召会生活和国度生活。召会生活是出于列国的丰富,国度生活是地里所藏的宝贝。甚至今天国度生活仍是隐藏的。外人不懂得我们在召会中作甚么。他们也许说,『我不懂得那些人。他们似乎每晚都去聚会。他们是在作甚么?』我们是在吸取海里的丰富,并沙中所藏的珍宝。在雅各众子的第二组里,有犹大所表征的福音,这完全记载在四福音;有西布伦所表征福音的传扬,这完全记载在使徒行传;有以萨迦所表征的召会生活,这完全记载在新约从罗马书开始的以下各卷书。结果是享受召会生活和国度生活。要懂得创世记四十九章,需要全本圣经。甚至单单第二组,就需要全本圣经来解释。在四福音里,我们看见犹大是福音;在行传里,我们看见西布伦是福音的传扬;在书信和启示录里,我们看见以萨迦是召会生活。这一切的完成就是我们享受、吸取丰富的召会生活和国度。阿利路亚,今天我们有犹大、西布伦、以萨迦、以及这一切的完成!在犹大这里有狮子,就是一位基督,并一个福音;在西布伦这里有许多船和许多加利利人;在以萨迦这里有帐棚,就是许多地方召会。我们有基督为福音,有福音的传扬,并且有召会生活。如今我们是卧在羊圈之间的羊群,享受召会生活和国度生活。
18Thirdly, the church and the kingdom become our enjoyment. This is signified by the words, “They shall suck of the abundance of the seas, and of treasures hid in the sand.” In order to interpret this portion of the verse, we must consider the parables of the treasure and the pearl in Matthew 13:44-46. In Matthew 13, the treasure refers to the kingdom, and the pearl refers to the church. I believe the abundance of the seas in verse 19 is the church. Undoubtedly, the seas signify the nations, the Gentile world. Out of the Gentile world the church is brought forth as the abundance. All the Gentile believers are the abundance of the seas, the abundance of the nations. This is the church. The kingdom is the treasure hid in the sand, or hid in the earth. If we would apply the proper interpretation of these two parables in Matthew 13 to Deuteronomy 33:19, we would see that the result of the gospel, of the preaching of the gospel, and of the church life as the issue of the gospel is the enjoyment of the church life and the kingdom. Even today we are sucking of the abundance of the seas and of the treasures hid in the sand. We are sucking of the church life and of the kingdom life. The church life is the abundance out of the nations, and the kingdom life is the treasure hidden in the earth. Even today it is still hidden. The outsiders do not understand what we are doing in the church. They may say, “I can’t understand those people. It seems they go to meetings almost every night. What are they doing?” We are sucking of the abundance of the seas and of the treasures hidden in the sand. In this second group of Jacob’s sons we have the gospel signified by Judah and fully recorded in the four Gospels; the preaching of the gospel signified by Zebulun and fully recorded in the book of Acts; and the church life signified by Issachar and fully recorded in the remaining books of the New Testament beginning with Romans. The result is the enjoyment of the church life and the kingdom life. It takes the whole Bible to understand Genesis 49. It takes the entire New Testament to interpret even the second group alone. In the four Gospels we see Judah as the gospel, in Acts we see Zebulun as the preaching of the gospel, and in the Epistles and Revelation we see Issachar as the church life. The consummation of all this is our enjoyment, our sucking, of the rich church life and of the kingdom. Hallelujah, today we have Judah, Zebulun, Issachar, and the consummation! With Judah we have the lion, the one Christ, and the one gospel; with Zebulun we have the many ships and the many Galileans; and with Issachar we have the tents, the many local churches. We have Christ as the gospel, we have the preaching of the gospel, and we have the church life. Now we are the flock couching between the sheepfolds enjoying the church life and the kingdom life.
19今天有些基督徒只关心犹大,就是在基督里得胜的生活;还有些别的人关心西布伦,就是福音的传扬。但很少人关心以萨迦,就是召会生活。然而,在主的恢复里,我们必须关心这一组的全部:关心犹大,得胜的生活;关心西布伦,福音的传扬;并关心以萨迦,召会生活;这样我们在基督里就能有完满的享受。
19Some Christians today only care for Judah, only care for the victorious life in Christ, and others care for Zebulun, for the preaching of the gospel. But very few care for Issachar, for the church life. In the Lord’s recovery, however, we must care for all three of this group: for Judah, the victorious life; for Zebulun, the preaching of the gospel; and for Issachar, the church life, so that we may have the full enjoyment in Christ