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创世记生命读经 · 第102篇

成熟的表显（五）在本篇信息中，我们来看雅各十二个

Being matured- the manifestation of maturity (5)
1儿子的第三组。我们已经清楚的看见，在创世记四十九章里带著祝福的豫言，不仅描绘旧约以色列十二支派的生活，也描绘新约基督徒的属灵生活。这是基于以色列十二支派豫表召会同众信徒的原则。因此，四十九章的每件事都是豫表、影儿、图画，而今天我们的经历乃是雅各带著祝福之豫言的实际、应验。雅各所说带著祝福的豫言乃是诗。诗的语言很难领会。诗的语言含意深长，富于描述，但要探测深处的含意却不容易。你若探测到本章里诗的语言深处，你会看见牠是何等有意义，丰富且深奥。
1twelve sons. As we have seen clearly, the prophecy with blessing in Genesis 49 portrays not only the lives of the twelve tribes of Israel in the Old Testament, but also the spiritual life of Christians in the New Testament. This is based on the principle that the twelve tribes of Israel are a type of the church with all the believers. Thus, everything in chapter forty-nine is a type, a shadow, a picture, and our experience today is the reality, the fulfillment, of Jacob’s prophecy with blessing. The prophecy with blessing uttered by Jacob is poetry. It is difficult to understand the language of poetry. Poetic language is meaningful and descriptive, but it is not easy to probe the depths of its meaning. If you are able to probe into the depths of the poetic language in this chapter, you will realize how meaningful, rich, and profound it is
2许多读者难以领会四十九章，另有一个原因，就是缺少基督徒的经历。即使我们能领会本章里诗的语言，也可能因著缺少必要的经历，不知道如何应用。要领会这样一段豫言的记载，我们必须认识白纸黑字的言辞，必须知道以色列十二支派的历史，必须知道诗中表号的意义，并且必须有经历。雅各在本章里用了许多诗意的表号：小狮子、卧狮、母狮、小驴、驴驹、酒、葡萄树、衣服、海口、船、蛇和虺。要知道这些表号的意义，知道如何应用这一切豫表，并将牠们应用到我们的情况里，就需要经历。本章封闭了许多世纪。原因就是因为缺少经历。五十多年前，我坐在弟兄会的一位大教师脚前。他释放了好多篇解释创世记四十九章的信息，给我们看见这些豫言如何在圣经以下各卷书中得著应验。然而，他在经历上非常缺欠。他所有的都是白纸黑字的知识。因著不知道这些表号的属灵意义，他就没有把这些表号应用到今天基督徒的经历中。所以，在生命或属灵的经历上，我没有从他得著甚么帮助。然而，我仍然感谢神，在历史和圣经方面，我从他听见了本章的说明和解释。后来，我把本章和我属灵的经历摆在一起，就能进入这段带著祝福之豫言深处的意义。
2There is another reason many readers of chapter forty-nine have difficulty understanding it, and that reason is the shortage in their Christian experience. Even if we are able to understand the poetic language in this chapter, we may lack the experience necessary to know how to make the application. In order to understand such a prophetic record, we must know the language in black and white, we must know the history of the twelve tribes of Israel, we must know the significance of the poetic figures, and we must have experience. Jacob used many poetic figures in this chapter: a young lion, a couching lion, a lioness, a foal, a young donkey, wine, the vine, garments, the haven, ships, the serpent, and the horned snake. In order to know the significance of these figures and to know how to interpret all these types and apply them to our situation, we need experience. The reason this chapter has been closed for centuries is this lack of experience. More than fifty years ago, I sat at the feet of a great Brethren teacher. He gave a number of messages expounding Genesis 4 9, showing us how these prophecies were fulfilled in the following books of the Bible. However, he had a great shortage in the matter of experience. All he had was the knowledge of the language in black and white. But because he did not know the spiritual significance of the figures, he did not apply any of them to today’s Christian experience. Therefore, I did not receive from him any help in life or spiritual experiences. Nevertheless, I still thank God that I heard from him the interpretation and exposition of this chapter in a historical and scriptural way. Later, by putting this chapter together with my spiritual experience, I was able to get into the depths of the significance of this prophecy with blessing.
3关于雅各十二个儿子的记载，开始于流便这个罪人。没有一个人比流便更有罪。保罗曾说他是罪人中的罪魁，但我要说，流便确实是最大的罪人，比大数的扫罗更有罪。他犯了何等可怕的罪！在我们基督徒经历的开始，我们也是罪人。为著主的怜悯，我们何等感谢祂！虽然我曾经是流便，但我现在得救了。虽然这段带著祝福的豫言开始于一个罪人，却结束于雅各的两个爱子，约瑟和便雅悯。这豫言开始于一个罪人，结束于一位王，一位掌权者，一位有能力和权柄的人。在流便和约瑟之间，有西缅、利未、犹大、西布伦、以萨迦、但、迦得、亚设和拿弗他利。我们已经看见，这豫言的记载开始于一组罪人，就是流便、西缅和利未。流便的罪是情欲，西缅和利未的罪是出自他们性情的怒气。马太五章也说到情欲和怒气的罪。在这组满有情欲和怒气的罪人之后，基督来了，祂是狮子。犹大是基督作我们的福音。在犹大之后是西布伦，就是输出福音的海口。接著是以萨迦，就是召会生活的享受。何等的美妙！今天我们中间还有一些流便么？我们必须宣告，在召会中没有流便和西缅，而所有的利未都成了祭司。因此，不再有罪人。基督在这里，祂乃是一切。因为基督在这里，我们就有福音，这福音藉著福音的传扬输送出去；并且我们有召会生活。阿利路亚，我们不再是罪人！我们是在召会生活中。一方面，我们是输出基督的海口；另一方面，我们是帐棚，在对基督完满的享受中与祂同住。
3This record concerning Jacob’st we lve sons begins with Reuben, a sinner. No one has been more sinful than Reuben. Although Paul said that he was the chief of sinners, I would say that Reuben was actually the foremost sinner, more sinful than Saul of Tarsus. What a terrible sin he committed! At the beginning of our Christian experience we also were sinners. How we thank the Lord for His mercy! Although I was once a Reuben, now I have been saved. Although this prophecy with blessing begins with a sinner, it ends with the two beloved sons of Jacob, Joseph and Benjamin. It begins with a sinner and ends with a king, a reigning one, one in power and authority. Between Reuben and Joseph we have Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, and Naphtali. We have seen that this prophetic record begins with a group of sinners, Reuben, Simeon, and Levi. Reuben’ss in was lust, and the sin of Simeon and Levi was the anger that issued from their disposition. Matthew chapter five also speaks of the sins of lust and anger. After this group of sinners, who were filled with lust and anger, Christ came in as the lion. Judah is Christ as our glad tidings. Following him is Zebulun, the haven for shipping out the gospel, and Issachar, the enjoyment of the church life. How wonderful! Are there still some Reubens among us today? We have to declare that in the church there are no Reubens and no Simeons and that all the Levis have become priests. Thus, there are no more sinners. Christ is here and He is everything. Because Christ is here, we have the glad tidings that are shipped out through the preaching of the gospel, and we have the church life. Hallelujah, we are no longer sinners! We are in the church life. On the one hand, we are the haven to ship out Christ; on the other hand, we are the tents to stay with Christ in the full enjoyment of Him
《九》关于但
9) Concerning Dan
《1》为著更多土地争战的小狮子
a) A Young Lion Fighting for More Land
4申命记三十三章二十二节说，『但为小狮子，从巴珊跳出来。』本节题到小狮子，将十二个儿子的第二组和第三组连接起来，表明第三组是第二组的延续。第二组的重要表号是狮子；第三组的第一位－但，也称为狮子。但为小狮子，他争战不为掳物，乃为更多的土地。（书十九47，士十八27～29。）藉此我们看见，小狮子已经从为掳物争战，进展到为土地争战。在豫表里，为更多的土地争战，意思就是为更多的基督争战。犹大的小狮子是为著捕捉掳物。但这里的小狮子是为得更多的土地争战，为得更多的基督争战。在士师记十八章我们看见但是小狮子，为著更多的土地争战。《2》咬伤马蹄，使骑马的坠落于后
4Deuteronomy 33:22 says, “And of Dan he said, Danis a young lion: he shall leap from Bashan” (Heb.). The mention of the young lion in this verse links the second and third groups of the twelve sons, showing that the third group is the continuation of the second. The crucial figure in the second group is the lion; and Dan, the first of the third group, is also called a lion. As a young lion, Danis not fighting for the prey, but for more land (Josh. 19:47; Judg. 18:27-29). By this we see that the young lion has progressed from fighting for the prey to fighting for the land. In typology, to fight for more land means to fight for more Christ. The young lion in Judah was for seizing the prey. But the young lion here is fighting for more land, fighting to gain more Christ. In Judges 18 we see Danas a young lion, fighting for more land. (b) A Serpent, a Horned Snake on the Way, Biting the
的蛇，路中的虺
Horse’sHe el sand Causing the Rider to Fall Backward
5在士师记十八章，但得著但城以后，把米迦铸的偶像设立在城中。(士十七4～5，十八30～31。）当时神的帐幕在示罗，在但城里却有偶像。今天我们有光可以领会这事的属灵意义。这意思是有些基督徒已经能得著更多的基督。但在得著更多的基督以后，他们却设立另一个敬拜中心。照著申命记，神的子民在美地只该有一个敬拜中心。（申十二11，13～14，，十四23～26。）在那独一的中心，有神的名和神的居所。在士师记的时代，敬拜中心是在示罗，那是神的帐幕和祭司所在的地方。虽然但得著了胜利，这种胜利却使他独立。所有的独立都是从骄傲来的。不要以为属灵的得著不会使你骄傲。甚至得著基督也会使我们骄傲。这就是所谓属灵的骄傲。那些在属灵上骄傲的人，不愿服从别人。他们反倒说，『为甚么我们必须去示罗？我们自己能设立一些东西。』但在得胜以后，立刻将另一个敬拜中心，同著米迦所铸的偶像，在但城设立了起来。你若查考基督教的历史，会看见这样的事一再发生。信徒中的个人或团体，在得著更多的基督这面得胜了，但这样得著基督使他们骄傲并独立。因为他们不愿顺从别人，他们就设立另一个敬拜中心。他们该去示罗的敬拜中心，因为神所设立的祭司是在示罗。但他们设立了一些人所制造并命定的东西。这就是那狡猾者蛇偷偷的进来了。
5After Dan obtained the city of Dan in Judges 18, an idol, made by Micah, was set up in it (Judg. 17:4-5; 18:30-31). At that time God’s tabernacle was in Shiloh. But in the city of Dan there was an idol. Today we have the light to understand the spiritual significance of this. It means that some Christians have been able to gain more of Christ. But after gaining more of Christ, they set up another center of worship. According to the book of Deuteronomy, in the good land there should have been only one center of worship for God’sp eople (Deut. 1 2:1 1, 1 3-1 4, 2 1; 1 4:2 3-2 6). At that unique 21 center there were God’s name and God’s habitation. During the time of the book of Judges, the center of worship was in Shiloh, where God’s tabernacle and priests were. Although Dan gained the victory, this victory made him independent. All independence comes from pride. Do not think that spiritual gain cannot make you proud. Even the gain of Christ can make us proud. This is what is called spiritual pride. Those who are spiritually proud will not be subject to others. Rather, they say, “Why must we go to Shiloh? We can set up something ourselves.” Immediately after Dan’s victory, another center of worship, with the idol made by Micah, was established in the city of Dan. If you consider the history of Christianity, you will see that this kind of thing has happened again and again. A certain individual or group of believers has been victorious in gaining more of Christ. But this gain of Christ made them proud and independent. Because they were not willing to submit to others, they set up another center of worship. They should have gone to the worship center in Shiloh, for the priests ordained by God were in Shiloh. But they set up something man-made and man-ordained. This is the creeping in of the serpent, the subtle one.
6创世记三章的蛇，在士师记十八章再次出现。这样，但这个小狮子成了蛇。创世记四十九章十七节说，『但必作道上的蛇，路中的虺，咬伤马蹄，使骑马的坠落于后。』这里的蛇比创世记三章的蛇更恶，因为牠在这里是虺。若不知道旧约的历史，属灵的意义，以及如何实际的应用，我们就很难领会本节。然而，我们若知道这些事，就会看见在基督教的历史中有许多的但。首先这些但是得著更多基督的小狮子，但他们最终成了蛇，甚至成了虺，设立了其他的敬拜中心。甚至今天，许多得著了一点基督的属灵人，也在神所命定、神所设立的独一中心以外，设立了另一个敬拜中心。我们必须将这点应用到我们身上，问问自己有没有设立其他的敬拜中心。说起来很羞耻，也很伤痛，在已过的十五年间，至少有两、三位曾经在我们中间的人作了这事。他们得著了一些东西，但这种得著使他们骄傲并独立，不愿顺从主所命定的。结果，就设立了其他的中心。这些曾使有些人坠落于后。在创世记四十九章，这是豫言。但今天我们在已过的历史和目前的情况里，看见这豫言的应验。这再次使我们确信，圣经的确是神所默示的。在这里但的图画给我们何等深刻的印象！今天我们看见那有属灵的偶像、有所谓属灵的形像的敬拜中心。偶像和分开的敬拜中心，成了以色列国最大的绊脚石。我们读旧约的历史书，看见但因著接受偶像，的确成了虺。这虺咬伤马蹄，使骑马的坠落于后。这意思是这虺成了极大的拦阻，并使人退后。当他们骑马前进时，但咬伤马蹄，使骑马的坠落于后；也就是说，他拦阻他们前进。
6The serpent of Genesis 3 appears again in Judges 18. In this way Dan, the young lion, became a serpent. Genesis 49:17 says, “Dan shall be a serpent on the way, a horned snake on the path, that biteth the horse’s heels, so that his rider shall fall backward” (Heb.). The serpent here is worse than the serpent in Genesis 3, for here it is a horned snake. Without knowing the history in the Old Testament, the spiritual significance, and how to make the practical application, it is difficult to understand this verse. However, if we know all these things, we shall see that there have been many Dans in Christian history. First these Dans were young lions gaining more of Christ, but they eventually became serpents, even horned snakes, setting up other centers of worship. Even today, many spiritual ones who have gained something of Christ have set up another center of worship in addition to the unique center ordained by God and established by Him. We must apply this to ourselves and ask if we are setting up other centers of worship. It is a shame and a sorrow to say that during the past fifteen years at least two or three who were once among us have done this very thing. They gained something, but that gain made them proud and independent, unwilling to submit to what the Lord has ordained. As a result, other centers were set up. These have caused some to fall backward. In Genesis 49 this was prophecy. But today we see the fulfillment of this prophecy in past history and in the present situation. Once again, this convinces us that the Bible is truly inspired by God. How impressive is the picture given here of Dan! Today we see centers of worship with spiritual idols, with so-called spiritual images. The idol and the separate center of worship became the greatest stumbling block to the nation of Israel. By reading the historical books in the Old Testament, we see that by taking in this idol Dan truly became a horned snake. This snake bit the horse’she eland caused the rider to fall backward. This means that the snake became a great frustration and held the people back. As they were riding on, Dan bit the heels of the horse and caused them to fall backward; that is, he frustrated them from going on
《3》雅各等候耶和华的救恩
c) Jacob Waiting for the Lord’sS alvation
7在这点上，雅各说，『耶和华阿，我向来等候你的救恩。』（创四九。）雅各说过但是道上的蛇，路中的虺，咬伤马蹄以后，就呼求耶和华，求祂施拯救。我们若看见今天但的情况，也会呼喊:『主阿，拯救我们。主，拯救我们脱离但，脱离偶像，并脱离其他的敬拜中心。主，拯救我们脱离蛇和虺。主阿，拯救我们脱离蛇咬。』雅各不仅祷告，也呼求耶和华的名。本节不是说，『我正在等候你的救恩，』或『我将要等侯你的救恩，』乃是说，『我向来等候你的救恩。』雅各似乎说，『主，但的这种情况，除了你的救恩以外，别无拯救。惟有你的救恩能拯救我们脱离这种伤害，这种破坏。主，我已经等候你的救恩。主阿，我已经向你呼喊。我已经呼求你。主，我们需要你的救恩。』
7At this point Jacob said, “I have waited for thy salvation, O Lord” (v. 18). After speaking about Danas a serpent by the way and a horned snake on the path 18 that bites the horse’s heels, Jacob cried to the Lord for salvation. If we see the situation of today’s Dans, we also will cry “O Lord, save us. Lord, save us from the Dans, from the idols, and from the other centers of worship. Lord, save us from the serpent and from the horned snake. O Lord, save us from the biting of the serpent.” Jacob not only prayed; he also called on the name of the Lord. This verse does not say, “I am waiting for thy salvation,” or, “I will wait for thy salvation.” It says, “I have waited for thy salvation.” Jacob seemed to be saying, “Lord, with this situation with Dan, nothing can help except Your salvation. Only Your salvation can save us from this harm, this damage. Lord, I have already waited for Your salvation. Lord, I have cried to You. I have called on You. Lord, we need Your salvation.”
8在历史中，许多的但已经成为设立偶像拦阻别人的蛇。我们的心因此深感伤痛。一九六九年，另一个敬拜中心设立起来，许多青年人受到拦阻。许多马蹄被咬，许多青年骑士坠落于后。对于这样的情况，我们惟一能作的，就是呼求主，说，『主，我向来等候你的救恩。』己往我们已经看见主的救恩，今天我们仍然看见。我能作见证，许多人已经得救，脱离蛇咬。我们已经看见，但首先是犹大的延续，基督得胜的延续。然后但落到偶像的敬拜里。每当偶像的敬拜引进来，蛇就在那里。在每个偶像背后都有邪灵。在每个偶像背后，都有那狡猾者在寻求人的敬拜。因此，当偶像设立起来，但就成了蛇。换句话说，因著但与偶像是一，他就成了撒但。在这可怕的堕落之后，神的救恩来了。赞美主的救恩！历史证实这事，我们周围的事物和环境也证实这事。我们看见过堕落，看见过蛇进来的情况，但我们也看见了主的救恩。阿利路亚，许多人得救了！主阿，我们向来等候你的救恩。
8Throughout history, many Dans have become serpents setting up idols to frustrate others. Our heart has been deeply hurt by this. In 1969 another center of worship was set up, and many young people have been frustrated by it. The heels of many horses were bitten, and many young riders fell backward. The only thing we can do about such a situation is to call on the Lord and say, “Lord, I have waited for Your salvation.” In the past we have seen the Lord’ss alvation and we are still seeing it today. I can testify that many have been saved from the bite of the serpent. We have seen that Danis firstly the continuation of Judah, the continuation of the victory of Christ. Then Dan fell into the worship of idols. Whenever the worship of idols is introduced, the serpent is there. Behind every image there is an evil spirit. Behind every idol is the subtle one seeking the worship of people. Thus, when the image was set up, Dan became a serpent. In other words, because Dan was one with the idol, he became Satan. After this terrible fall, God’ss alvation came. Praise the Lord for His salvation! History testifies of this, and our present surroundings and environment confirm it. We have seen the fall, and we have seen a situation where the serpent has come in. But we have also seen the salvation of the Lord. Hallelujah, a great many have been saved! O Lord, we have waited for Your salvation
《4》仍为判断他民的支派（圭）之一
d) Still Being One of the Tribes (Scepters) Judging His People
9雅各豫言但必判断他的民，作以色列支派之一。（创四九16。）这带著祝福的豫言指明，雅各担心但会被剪除。按著摩西的律法，设立偶像或敬拜偶像的人，必须从民中剪除。(申十三5～18。)在十二支派中间，但支派带进了偶像。因此，按著律法，但应当不再成为支派。所以，雅各不愿看见他的一个儿子被剪除，就从爱心里用豫言祝福他。雅各说但仍为判断他民的支派，原因就在这里。这话特别应验在属于但支派的参孙身上。（士十三2，24，十五20。）
9Jacob prophesied that Dan would judge his people as one of the tribes of Israel (v. 16). This prophecy with blessing indicates that Jacob was concerned that Dan would be cut off. According to the Mosaic law, anyone who set up an idol or worshipped an idol had to be cut off from the people (Deut. 13:5-18). Among the twelve tribes, the tribe of Dan brought in an idol. Thus, according to the law, Dan should have been terminated as a tribe. Therefore, Jacob, not wanting to see one of his sons cut off, blessed him prophetically out of a loving heart. This is the reason Jacob said that Dan would still be a tribe judging his people. This word was particularly fulfilled in Samson, who was of the tribe of Dan (Judg. 13:2, 24; 15:20
10雅各说，但必判断他的民，作以色列支派之一。支派的希伯来文首先有枝子的意思，然后有棒、杖和圭的意思。圭表征权柄。所以，支派的希伯来文其实是圭的意思。每个支派都有圭，有权柄。十二个支派就是十二支圭，十二分权力，十二分权柄。在参孙的时代，但支派的确成了一支圭。有了参孙，但支派就是权力，就是真正的权柄。这是雅各在十六节关于但所豫言之祝福的意义。雅各的话不仅是说，但仍为一个支派，也是说，但要成为圭，成为权柄。这豫言已经应验了。《5》但支派在历代志上和启示录里
10Jacob said that Dan would judge his people as one of the tribes of Israel. The Hebrew word for tribe firstly has the meaning of branch, then stick, staff, and scepter. A scepter signifies authority. Therefore, the Hebrew word for tribe actually means scepter. Every tribe has a scepter, an authority. The twelve tribes were twelve scepters, twelve powers, twelve authorities. During the time of Samson, the tribe of Dan certainly became a scepter. With Samson, the tribe of Dan was a power, a real authority. This is the meaning of Jacob’s prophetic blessing concerning Dan in verse 16. Jacob’sword meant not only that Dan would remain as a tribe, but also that Dan would be a scepter, an authority. This prophecy has been fulfilled. e) His Tribe Omitted in First Chronicles and Revelation
被删去，但在千年国里仍列为一支派
but Included as a Tribe in the Millennium
11在代上二至九章，神圣别子民的记载中删去了但支派。代上二章二节题起但的名，然而以下的记载却删去了但支派。不仅如此，启示录七章的记载，也没有题起但支派。从神子民的记载中删去，是一件严肃的事。我们在启示录三章五节看见这警告，那里告诉我们，凡得胜的，名字必不从生命册上被涂抹。这含示在要来的国度时代，失败信徒的名字要从生命册上被涂抹。这不是说，失败的信徒要灭亡。但支派没有灭亡。然而因为但堕落了，与神的仇敌成为一，成了蛇，并给神的子民带进绊脚石，在历代志上和启示录里就删去了他的名。
11In 1 Chronicles 2—9 the tribe of Dan was omitted in the record of the holy people of God. In 1 Chronicles 2:2 Dan’s name is mentioned, but in the following record his tribe was omitted. Furthermore, the tribe of Danis also not mentioned in the record in Revelation 7. It is a serious matter to be omitted from God’s record of His people. We find this warning in the New Testament in Revelation 3:5, where we are told that he who overcomes will not have his name erased out of the book of life. This implies that the names of the defeated believers will be erased from the book of life during the coming age of the kingdom. This does not mean that the defeated believers will perish. The tribe of Dan did not perish. But because Dan fell and became one with God’se ne my, becoming the serpent and bringing in a stumbling block to God’sp eople, his name was omitted in the record in 1 Chronicles and Revelation
12今天许多基督徒成了但。他们与撒但成为一，带进绊脚石，拦阻神的子民，然而他们似乎不在意他们所作的，对这事并没有感觉。不错，神会赦免他们，但在要来的国度时代，记载上会找不著他们的名字。会有一种情况，就是他们的名字要删去。虽然但因著他的邪恶，在历1代志上和启示录的记载中被删去，却因著他父亲的祝福，在千年国里仍为一个支派。（结四八1。）这是一幅神怜悯的图画。
12Many Christians today have become Dans. Although they have become one with Satan in bringing in stumbling blocks to frustrate God’s people, they seem not to care about what they have done, or to have any feeling concerning it. Yes, God will forgive them, but their names will not be found in the record during the time of the coming kingdom. There will be a certain situation in which their names will be omitted. Although Dan was omitted in the record in Chronicles and Revelation because of his evil, he will still be a tribe in the millennium because of his father’s blessing (Ezek. 48:1). This is a picture of God’s mercy.
13我们不该将但的记载仅仅当作历史来读。我们必须将牠看为我们基督徒经历的一个影儿，一个表号。我们也许是犹大的延续，基督得胜的延续，但我们必须谨慎。在得胜之后，常常有一个危机，就是我们的得著基督会使我们骄傲并孤立，使我们不愿顺从别人。在这样的时候，我们也许会设立另一个敬拜中心，因而与神的仇敌撒但成为一。这会使我们大受亏损。我们不会灭亡，因为一旦我们得救了，就永远得救。但我们确实可能在某一段时期，某一种情况里，在神子民的记载中被删去。
13We should not read the record of Dan merely as history. We must see it as a shadow, a figure, of our experience as Christians. Although we may be the continuation of Judah, of Christ’s victory, we must be careful. Often, after a time of victory there is the danger that our gain of Christ may immediately cause us to be proud and independent, making us unwilling to submit to others. At such a time we may set up another center of worship and thus become one with God’se ne my, Satan. This will cause us a great loss. We shall not perish, because once we are saved, we are saved forever. But there is the definite possibility that in a certain period of time and in a certain situation we may be omitted in the record of God’sp eople
《十》关于迦得
10) Concerning Gad
《1》被敌军追逼，他却要追逼他们的脚跟
a) Raided by a Raiding Band and Raiding Their Heels
14因著但的失败，雅各呼求耶和华，求祂施拯救。主已经答应了这呼求。因此，在但之后，有迦得为其延续。创世记四十九章十九节说，『迦得必被敌军追逼，他却要追逼他们的脚跟。』在但身上，我们看见失败；在迦得身上，我们却看见重获的胜利。不要以为但与迦得是分开的，或迦得与但是分开的。他们是整体的一部分。但结束于失败，而追逼敌军脚跟的迦得，却带著重获的胜利而来。
14Because of the failure of Dan, Jacob called on the Lord for His salvation. The Lord has answered this call. Thus, after Dan we have Gad as his continuation. Verse 19 says, “Gad, a raiding band shall raid him: but he shall raid their heels” (Heb.). With Dan we see the defeat, but with Gad we see the victory brought back. Do not consider Dan separate from Gad or Gad separate from Dan. They are part of a whole. Dan ends with failure, but Gad, who shall raid the heels of the raiding band, comes in with the recovered victory
《2》被神扩张
b) Enlarged by God
15申命记三十三章二十节说，『使迦得扩张的，应当称颂。』因著这种胜利，迦得被神扩张。在我们属灵的经历中，正是这样。一段时间以前，我们也许失败了，然而藉著神的怜悯，藉著一些圣徒的祷告，主的救恩临到了我们；因而，我们重获胜利。如今我们不再是但，我们乃是迦得，就是追逼仇敌脚跟的人。藉著这种胜利，我们被神扩张。我们许多人能作见证，神已经使我们扩张。
15Deuteronomy 3 3:2 0 says, “Blessed be he that enlargeth Gad.” By this victory Gad was enlarged by God. It is exactly the same in our spiritual experience. Some time ago we may have been defeated, but by means of God’s mercy through the prayer of some saints, the salvation of the Lord has come to us. Thereby, we regain the victory. Now we are no longer Dan—we are Gad, the one who raids the heels of the enemy. Through this victory, we are enlarged by God. Many of us can testify that God has enlarged us.
《3》住如母狮，撕裂掳物的膀臂，连头顶也撕裂
c) Dwelling as a Lioness, Tearing the Arm, Even the Crown of the Head of the Prey
16申命记三十三章二十节也说，『迦得住如母狮，他撕裂膀臂，连头顶也撕裂。』这里我们看见迦得是母狮。迦得不是在躺卧，乃是在居住。这比犹大是卧狮要进步。住如母狮的迦得，撕裂掳物的膀臂，连头顶也撕裂。在摩西诗的语言里，头顶，脑盖，是指头颅。当然，这掳物不是动物，乃是人。迦得撕裂掳物的膀臂，连掳物的头也撕裂。这意思是迦得十分强壮，不仅打败仇敌，并且把他撕碎。他甚至撕碎他的头颅。这里的诗是描述撕裂仇敌到极点。我们是迦得，把撒但粉碎。申命记三十三章的母狮不是在躺卧享受，乃是在居住、定居、并把仇敌撕碎。似乎迦得能说，『仇敌，不要搅扰我。我要在这里安居。你若搅扰我，我不仅要撕裂你的膀臂，也要撕碎你的头颅。以后没有人会再看见你的模样。』《4》为自己选择头一段美地申命记三十三章二十一节说到迦得，『他为自己选择头一段地，因在那里有设立律法者的分存留。』得胜总是使我们扩张，就是空间扩大。所以，这一节说迦得为自己选择头一段地。多年来，我无法领会这事。照著旧约的历史，头一段地是指约但河东的头一段美地。十二支派在他们的行程中，首先进入在约但河东岸的这段地。流便、迦得和玛拿西的半个支派，渴慕这段肥美之地，就求摩西赐给他们。摩西虽然同意，但他嘱咐他们，在弟兄们还没有得著他们的一分土地时，他们不可留在那里享受美地。因此，摩西嘱咐他们为其余的地争战。（民三二1～32。）以后，他们要公平分地。若是这两个半支派留在那里，不继续为其余的地争战，他们就不公平。因此，迦得为自己选择头一段地。在那里有设立律法者的分存留。这指出摩西这位设立律法者埋葬在那里。（申三二48～52，三四1～6。）
16Deuteronomy 33:20 also says, “He dwelleth as a lioness, and teareth the arm, even the crown of the head” (Heb.). Here we see that Gad is a lioness. Gad is not couching: rather, he is dwelling. This is an improvement over Judah as a couching lion. The Gad who is dwelling as a lioness tears the arms and even the crown of the head of the prey. In Moses’ poetic language here, the top of the head, the crown, refers to the skull. This prey, of course, is not an animal, but a person. Gad tears the arm of his prey, even the head, the skull of his prey. This means that Gad is so strong that he not only defeats his enemy, but also tears him to pieces. He even tears his skull into pieces. The poetry here describes the tearing of the enemy to the uttermost. As Gad, we smash Satan into pieces. In Deuteronomy 33 the lioness is not couching for enjoyment; she is dwelling, settling down, and tearing the enemy to pieces. It seems that Gad could say, “Enemy, don’t bother me. I want to dwell here peacefully. But if you trouble me, I will not only tear your arm, but I will also tear your skull into pieces. After that, no one will see your figure again.” (d) Providing the First Part of the Good Land for Himself Deuteronomy 33:21 says of Gad, “He provided the first part for himself, for there a portion of the lawgiver was reserved” (Heb.). Victory always gives us enlargement, which is the expansion of space. Therefore, this verse says that Gad provided the first part for himself. For years I was not able to understand this. According to the history in the Old Testament, the first part refers to the first part of the good land east of the Jordan River. In their journeys, the twelve tribes firstly entered this part, which was on the east side of Jordan. Desiring this rich, fertile land, Reuben, Gad, and half of Manasseh begged Moses to give it to them. Although Moses agreed, he charged them not to stay there, enjoying their good land, while their brothers had not yet obtained their portion of the land. Thus, Moses charged them to fight the battle for the rest of the land (Num. 32:1-32). After that, they would divide the land justly. If the two and a half tribes had stayed there and had not gone on to fight for the rest of the land, they would not have been just. Thus, Gad provided the first part for himself. There a portion was reserved for the lawgiver. This points to the fact that Moses, the lawgiver, was buried there (Deut. 32:48-52; 34:1-6).
《5》与百姓的首领同来，施行耶和华的公义，和耶和华与以色列所立的典章
e) Coming with the Heads of the People to Execute the Justice of the Lord and His Ordinances with Israel
17申命记三十三章二十一节也说，『他与百姓的首领同来，他施行耶和华的公义，和耶和华与以色列所立的典章。』迦得与百姓的首领同来，取得其余的美地，在分地的事上施行耶和22:1-华的公义，和耶和华与以色列所立的典章。(书二二1～5。)但的失败就是他的骄傲。当他得著更多的土地，就骄傲起来，而设立另一个敬拜中心。他不顾他的弟兄。在你属灵的经历中，当你得著更多的土地，更多的基督，你必须提防骄傲。绝不要设立另一个敬拜中心。反之，你必须顾到你的弟兄。不要说，『我已经得胜。我得著了更多的土地，更多的基督。我不管别人。我要留在这里享受我的得胜。』你若这样作，就会失败。即使你得著了土地，你仍须竭力往前，顾到弟兄们的需要。你已经得著你的分，但弟兄们的分如何？你必须争战，取得其余的地，使众弟兄都能得著他们的分。享受你的一分土地，而不帮助弟兄们得著他们的一分，是不公平的。这不是施行神的公义。你必须与其他首领继续为其余的地争战。然后众弟兄都要得著一分。这样作就是施行耶和华的公义，并遵守祂与以色列所立的典章。迦得有许多优点。他恢复得胜，他被扩张，并且撕碎仇敌。不仅如此，他虽然为自已选择一段地，但他没有享受这地，直到他帮助弟兄们得著他们的分。他与他们继续争战，直到每个人都得著一分。这就是施行耶和华的公义，和耶和华与以色列所立的典章。我再说，但警告我们不要骄傲，不要独立，或设立另一个敬拜中心。迦得帮助我们知道，甚至在我们已经得胜，已经扩张以后，我们也不该忘记弟兄们。我们不该安息于我们的分，直到我们帮助弟兄们得著他们的分。赢得属灵的胜利，并得著基督，的确很美妙。但要提防骄傲。你也许会设立分开的敬拜中心，忽略你的弟兄。绝不要这样作。不要享受你所得著的分，直到你帮助弟兄们赢得他们的分。不要骄傲，也不要忘记弟兄们。听到这话，对我们众人都该是个帮助。现在我们知道，得著基督的胜利以后该作甚么。我们不该设立另一个中心，乃该顾到弟兄们，为他们的分争战。
17Verse 21 also says, “And he came with the heads of the people, he executed the justice of the Lord, and his ordinances with Israel” (Heb.). Gad came with the heads of the people, the leaders, to take the rest of the good land to execute the justice of the Lord in dividing the land and His ordinances with Israel (Josh. 5). Dan’s failure was his pride. When he gained more land, he became proud and set up another center of worship. He did not care for his brothers. In your spiritual experience, you must beware of pride when you gain more land, more of Christ. Never set up another center of worship. On the contrary, you must take care of your brothers. Do not say, “I have won the victory. I have more land, more Christ. I don’t care about the others. I will stay here to enjoy my victory.” If you do this, you will be defeated. Even though you have gained the land, you must press on to take care of the need of your brothers. You have obtained your portion, but what about the portion of your brothers? You must fight the battle to get the rest of the land so that all your brothers may have their share. To enjoy your portion of the land without helping your brothers obtain their portion would not be just. It would not be the execution of God’s justice. You must go on with the other leaders to fight the battle for the rest of the land. Then all your brothers will have a portion. To do this is to execute the justice of the Lord and to keep His ordinances with Israel. Gad had a number of good points. He recovered the victory, he was enlarged, and he tore the enemy to pieces. Furthermore, although he provided a place for himself, he did not enjoy it until he helped his brothers gain their portion. He went on with them to fight until everyone had a portion. This was the execution of the justice of the Lord and of His ordinances with Israel. Again I say, Dan warns us not to be proud, to be independent, or to set up another center of worship. Gad helps us to know that even after we have gained the victory and have been enlarged, we should not forget our brothers. We should not rest in our portion until we have helped our brothers gain their portion. To win a spiritual victory and to gain Christ is truly wonderful. But beware of pride. You may set up a separate worship center, neglecting your brothers. Never do this. Do not enjoy the portion you have gained until you have helped your brothers win theirs. Do not be proud and do not forget your brothers. Hearing this should be a help to us all. Now we know what we should do after gaining the victory of Christ. We should not establish another center, but we should take care of our brothers, fighting for the sake of their portion.
《十一》关于亚设
11) Concerning Asher
《1》肥美的粮食，君王的美味
a) Rich Food and Royal Dainties
18迦得之后是亚设。这里的次序的确是在神的默示之下。创世记四十九章二十节说，『亚设之地必出肥美的粮食，且出君王的美味。』亚设的粮食是肥美的；也就是说，他的食物是丰富的。当我们有基督的胜利，并且在我们享受自己的分以前，帮助弟兄们得著他们的分，我们就有丰富的食物。这丰富的食物甚至成了君王的美味，君王的食物。这不是为著平民的食物，乃是为著君王，为著王家的食物。我们在得胜的生活中所享受的，不仅是普通的食物，更是君王的美味。没有人能否认召会生活中的食物是丰富的。事实上，这食物如此丰富，成了君王的美味。我们不仅是狮家，也是王家。我们是君王之家。我们的食物息里所吃的，乃是君王的美味。
18After Gad comes Asher. The sequence here is certainly under God’sin spiration. Verse 20 says, “Out of Asher his bread shall be fat, and he shall yield royal dainties.” Asher’s bread is fat; that is, his food is rich. When we have the victory of Christ and help our brothers gain their portion before we enjoy our own, we have rich food. This rich food even becomes royal dainties, the royal food. It is not food for the common people, but food for kings, for the royal family. What we enjoy in the victorious life is not only regular food, but also royal dainties. No one can deny that the food in the church life is rich. In fact it is so rich that it becomes the royal dainties. We are not only a lion family, but also a royal family. We are a kingly family, and our dining messages is royal dainties.
《2》比众子更蒙福，在弟兄中最蒙恩惠
b) More Blessed Than the Sons and Most Favored among His Brothers
19申命记三十三章二十四节说，『亚设比众子更蒙福，愿他在弟兄中蒙恩惠。』（另译。）你也许会希奇，亚设怎么会比犹大或约瑟更蒙福。亚设比众子更蒙福，意思是在食物和矿物的丰富上更蒙福。
19Deuteronomy 33:24 says, “Asher shall be blessed more than [the] sons; let him be favored among his brethren” (Heb.). You may wonder how Asher could be more blessed than Judah or Joseph. For Asher to be more blessed than the sons means to be more blessed in the riches of food and minerals
《3》把脚蘸在油中
c) Dipping His Foot in Oil
20申命记三十三章二十四节也说，『可以把脚蘸在油中。』犹大要在葡萄酒中洗衣服，然而这里亚设要把脚蘸在油中。启示录六章六节说，油和酒不可蹧蹋。在饥荒的时候，油和酒都很缺乏。毫无疑问，这里的油是橄榄油。照著历史和地理，这段美地有许多橄榄树。因这缘故，这里的油很丰富。亚设要把脚蘸在油中，这事实指明，就食物而论，他比其他所有的支派更丰富。
20Deuteronomy 33:24 also says, “Let him dip his foot in oil.” Judah was to wash his garments in wine, but here Asher is to dip his foot in oil. Revelation 6:6 speaks of not harming oil and wine. In times of famine oil and wine become scarce. Undoubtedly the oil here is olive oil. According to both history and geography, there is an abundance of olive trees in this part of the good land. For this reason, it is rich in oil. The fact that Asher will dip his foot in oil indicates that, as far as food is concerned, he is richer than all the other tribes.
《4》在他的鞋下有铁和铜
d) Iron and Copper under His Sandals
21申命记三十三章二十五节说，『在你的鞋下有铁和铜。』（另译。）铁和钢是为著争战和建造。油是为著滋养的食物，但铁和钢是为著争战并建造国度的材料。因为亚设这样丰富，在食物和矿物上最蒙恩惠，所以他比其他的支派更蒙福。他有食物作滋养，也有矿物作武器和建造的材料。
21Deuteronomy 33:25 says, “Under thy sandals shall be iron and copper” (Heb.). Iron and copper are for fighting the battle and for building. Oil is food for nourishment, but iron and copper are materials for fighting and for building up the kingdom. Because Asher is so rich, the most favored in food and minerals, he is more blessed than the other tribes. He has the food for nourishment and the minerals for weapons and building materials
《5》他的日子如何，他的安息也必如何
e) His Rest Being as His Days
22申命记三十三章二十五节也说，『你的日子如何，你的安息也必如何。』（另译。）这里译为『安息』的希伯来文不是普通的字。这字很难繙译。牠的意思是安全、稳妥、力量、平安和宁静。这是指悠闲的生活，丰足的生活，无须忧虑或匆忙。因此，亚设要有悠闲的生活，平安、稳妥、保证丰足的生活。这意思是他在一生中一无所缺。他会有丰富的食物为著滋养，有武器为著防卫，并有材料为著建造。没有缺乏，却有丰足、安息、平安和悠闲。他会一直享受生活。除非你已经进入这一阶段的属灵生活，否则你不会领会我所说的。然而确有这样一个阶段。你若还没有达到，我鼓励你往前。有一天你要来到这样的境界。在这范围里，无须急促或匆忙。这里有安全、稳妥和平安。这里一无所缺。我们有食物、武器和材料。当你达到这一阶段，就无须为明天忧虑或操心，并且一无罣虑。你在食物的丰富并坚固的铁和铜上，都有恒久的安息。至少我们有些人已经达到这一点。这就是生命的成熟。
22Deuteronomy 33:25 also says, “And as thy days, so shall thy rest be” (Heb.). The Hebrew word rendered “rest” here is not the common word for rest. This word is very difficult to translate. It means safety, security, strength, peace, and quietness. It denotes a leisurely life, a life in which there is sufficiency, with no need to worry or rush. Thus, Asher was to have a leisurely life, a life that was safe and secure, with sufficiency guaranteed. This means that throughout life he would not lack anything. He would have the rich food for nourishment, the weapons for defense, and the materials for building. Instead of scarcity, there would be sufficiency, rest, peace, and leisure. He would constantly enjoy life. Unless you have come into this stage of the spiritual life, you may not understand what I am talking about. But there is such a stage. If you have not yet arrived at it, I encourage you to go on. One day you will come to such a country. In this realm there is no need to hurry or rush. Here there is safety, security, and peace. Here we are short of nothing. We have food, weapons, and materials. When you have arrived at this stage, there is no need to worry or care about tomorrow, and there is no anxiety. Rather, there is continual rest in the riches of food and in the strong iron and copper. At least some of us have come to this point. This is the maturity of life
《十二》关于拿弗他利
12) Concerning Naphtali
《1》被释放的母鹿
a) A Hind Let Loose
23创世记四十九章二十一节说，『拿弗他利是被释放的母鹿。』紧接著亚设乃是拿弗他利，他不是小狮子，也不22是母狮，乃是母鹿。照著希伯来原文，诗篇二十二篇的题目是说到朝鹿，这指明在诗篇二十二篇，复活的基督是被释放的母鹿。在拿弗他利身上，不仅有得胜的基督作狮子，也有复活的基督作释放的母鹿，跳跃在山顶上。没有甚么能拦阻祂，也没有人需要为祂铺路。祂是复活的母鹿。因为祂在复活里，所以祂能跳跃在高山上。
23Genesis 49:21 says, “Naphtali is a hind let loose.” Immediately after Asher comes Naphtali, who is neither a young lion nor a lioness, but a hind. According to the Hebrew text, the title of Psalm speaks of the hind of the morning, indicating that the resurrected Christ in Psalm 22 is a hind let loose. With Naphtali we have not only the victorious Christ as a lion, but the resurrected Christ as a released hind skipping on the mountaintops. Nothing can frustrate Him, and no one needs to pave the way for Him. He is the resurrected hind. Because He is in resurrection, He can leap upon the high mountains.
《2》出嘉美的言语
b) Giving Beautiful Words
24创世记四十九章二十一节也说，『他9出嘉美的言语。』创世记四十九章复活的母鹿，相当于马太二十八章复活的主。马太二十八章首先启示基督已经复活，然后告诉我们，当门徒聚集到祂那里，祂就嘱咐他们，说，『所以你们要去，使万民作我的门徒…凡我所吩咐你们的，无论是甚么，都教训他们遵守。』（太二八19～20。）这就是出嘉美的言语。在复活里，我们能出嘉美的言语。这就是在复活里生命的成熟。要为基督说嘉美的言语，我们必须在复活里。当我们在复活里，我们很容易为主说嘉美的言语。《3》足沾恩惠，满得耶和华的福
24Verse 21 also says, “He giveth beautiful words” (Heb.). The resurrected hind in Genesis 4 corresponds to the resurrected Lord in Matthew 28. Matthew 28 firstly reveals that Christ has risen and then it tells us that when the disciples were gathered together to Him, He charged them, saying, “Go therefore and disciple all the nations..teaching them to observe all things, whatever I commanded you” (Matt. 28:19-20). This is to give beautiful words. In resurrection we can utter beautiful words. This is the maturity of life in resurrection. In order to say something beautiful for Christ, we must be in resurrection. When we are in resurrection, it is easy to speak beautiful words for the Lord. (c) Satisfied with Favor and Full with the Blessing of the Lord
25申命记三十三章二十三节说，『拿弗他利阿，你足沾恩惠，满得耶和华的福。』这里我们看见，拿弗他利足沾恩惠。旧约的恩惠，等于新约的恩典。因此，拿弗他利足沾恩典。当我们在复活里说嘉美的言语，我们也足沾恩典。我常常在说话的时候，足沾恩惠，足沾恩典。本节也说，拿弗他利满得耶和华的福。他足沾恩典，满得祝福。这是在复活里得胜并成熟的生命。当我们为基督说话，滋养别人，我们自己就足沾恩典，满得祝福。
25Deuteronomy 33:23 says, “O Naphtali, satisfied with favor, and full with the blessing of the Lord.” Here we see that Naphtali is satisfied with favor. Favor in the Old Testament is the equivalent of grace in the New Testament. Thus, Naphtali is satisfied with grace. When we are in resurrection speaking beautiful words, we also are satisfied with grace. Often as I am speaking, I am satisfied with favor, with grace. This verse also says that Naphtali is filled with the blessing of the Lord. He is satisfied with grace and full of blessing. This is the victorious and matured life in resurrection. As we speak for Christ to nourish others, we ourselves are satisfied with grace and filled with blessing
《4》得海和南方为业
d) Possessing the Sea and the South
26申命记三十三章二十三节也说，『可以得海和南方为业。』(直译。)在复活里说嘉美的言语，足沾恩惠，满得祝福，结果乃是得西方和南方为业。拿弗他利得著西方，就是得著地中海;地中海在拿弗他利那段美地之西。所以，有些译本将本节的『海』译为『西方。』事实上，这是指海，因为海在美地之西。『南方』这辞表征陆地。海，西方，表征外邦世界；南方，陆地，表征犹太世界。所以，得著海和陆地，表征得著外邦世界和犹太世界。换句话说，拿弗他利要得著全地。
26Deuteronomy 33:23 also says, “Possess thou the sea and the south.” The result of speaking beautiful words in resurrection and of being satisfied with favor and full of blessing is the possessing of the west and the south. For Naphtali to possess the west is to possess the Mediterranean Sea, which was on the west of Naphtali’sport i on of the good land. Therefore, some versions render the Hebrew word in this verse as “west.” Actually, it denotes the sea, because the sea was to the west of the good land. The word “south” signifies the land. The sea, the west, signifies the Gentile world, and the south, the land, signifies the Jewish world. Therefore, to possess the sea and the land signifies possessing the Gentile world and the Jewish world. In other words, Naphtali is to possess the whole earth.
27要取得全地，我们必须从流便开始，经过西缅、利未、犹大、西布伦、以萨迦、但、迦得和亚设，直到我们来到拿弗他利。当我们成了拿弗他利，我们就要得著西方和南方，就是海和陆地。我们就有资格，并得著加力来取得全地。何等的美妙！当我们成了拿弗他利，就很容易取得全地，因为我们在复活里说嘉美的言语，并且足沾恩惠，满得祝福。因此，我们豫备好要得著海和陆地，就是外邦世界和犹太世界。我们已经豫备好要取得全地。
27In order to take the earth, we must begin from Reuben and continue through Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, and Asher until we come to Naphtali. When we have become Naphtali, we shall possess the west and the south, the sea and the land. We shall be qualified and empowered to take the earth. How wonderful! When we are Naphtali, it is easy to take the earth because we are in resurrection speaking beautiful words, and we are satisfied with favor and full of blessing. Thus, we are ready to possess the sea and the land, the Gentile world and the Jewish world. We are ready to take to take the earth