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创世记生命读经 · 第103篇

但、迦得、亚设和拿弗他利的属灵意义

The Spiritual Significance of Dan, Gad, Asher, and Naphtali
1在本篇信息中，我有负担再说一些关于但、迦得、亚设和拿弗他利的属灵意义。从一面说，我爱这一组过于爱包括犹大的那一组。犹大那一组是第二组，这一组是第三组，当然更为进步。我们看过，第三组有一个连环，将这一组联于第二组：犹大是小狮子，是母狮；（创四九9；）但是小狮子，迦得是母狮。(申三三22，20。)因此小狮子和母狮这两个表号，把第三组联于第二组。当我年轻时，我常研读创世记四十九章。许多时候我感到这些话没有多大意义。例如二十一节说，拿弗他利是被释放的母鹿，他出嘉美的言语。我无法明白为甚么被释放的母鹿能出嘉美的言语。在我看，母鹿和嘉美的言语并不相关。此外我也希奇母鹿怎能说话。结果很长一段时间，我不在意创世记四十九章。但是当我们探讨这一章的属灵意义时，我们看见这一切都何等有意义。在第一百篇信息中，我们看过在基督生命之丰富享受中的安息。我们看见，我们需要把驴拴在葡萄树上，把衣服泡在酒中。我们若这样作，我们的眼睛就要因酒红润，我们的牙齿就要因奶白亮，（创四九11～12，）一位弟兄可以问另一位说，『你有没有把驴拴在葡萄树上？』另一位可以回答说，『弟兄，你有没有把衣服泡在酒中？』然后第一位弟兄可以问:『你的眼睛因酒红润么？』第二位可以回答说，『你的牙齿因奶白亮么？』局外人也许会想，这是召会的人隐密、奥秘的言语。不管别人怎么说，这些新箴言对我们是何等有意义！『把你的驴拴在葡萄树上！』『把你的衣服泡在酒中！』我要我的眼睛因酒红润，我的牙齿因奶白亮。要发生这事，我们首先必须安息在基督里，然后将我们的全人、我们的行为浸透在基督生命的丰富里。这样我们就要经历变化，我们的外表就要改变。我们的眼睛要因酒红润，我们的牙齿要因奶白亮，指明我们已经彀强壮，能接受神的话，并能向别人说神的话。
1In this message I am burdened to give an additional word concerning the spiritual significance of Dan, Gad, Asher, and Naphtali. In a sense, I love this group more than the group that includes Judah. Judah’s group is the second, and this group is the third, which, of course, is more advanced. We have seen that there is a link in this third group connecting it with the second. Judah is a young lion and a lioness (49:9, Heb.), Danis a young lion, and Gad is a lioness (Deut. 33:22, 20, Heb.). Thus, these two figures, the young lion and the lioness, link the third group to the second. When I was young, I often studied Genesis 49. Many times I felt that these words were not very meaningful. For example, verse 21 says that Naphtali is a hind let loose and that he gives beautiful words (Heb.). I could not understand how a hind could give beautiful words. It seemed to me that the hind and the beautiful words were not related to each other. Furthermore, I wondered how a hind could speak. Consequently, for quite a long period of time, I did not care for Genesis 49. However, when we probe into the spiritual significance of this chapter, we see how meaningful all of it is. In message one hundred we considered the rest in the enjoyment of Christ’s riches in life (pp. 1282-1287). We saw that we need to bind our donkey to the vine and soak our garments in wine. If we do this, our eyes will be red with wine and our teeth white with milk (vv. 11-12). One brother may ask another, “Have you bound your donkey to the vine?” The other may reply, “Brother, have you soaked your garments in wine?” Then the first brother may ask, “Are your eyes red with wine?” The second may respond, “Are your teeth white with milk?” The outsiders may think that this is the secret, mysterious language of the church people. No matter what others may say, how meaningful these new proverbs are to us! “Bind your donkey to the vine!” “Soak your garments in wine!” I want my eyes to be red with wine and my teeth to be white with milk. In order for this to take place, we must first rest in Christ and then soak our being, our behavior, in the riches of the life of Christ. Then we shall experience transformation, and our appearance will be changed. Our eyes will be red with wine, and our teeth will be white with milk, indicating that they are strong to take in the Word and to utter it to others.
2这四组在四十九章的次序很奇妙，与召会的历史以及我们属灵的经历都相合。起初有流便，表征我们开始都是罪人。在流便、西缅和利未之后，来了犹大，这意思是基督来作得胜的狮子。接著犹大、西布伦和以萨迦，就有但的堕落。但的堕落不仅是失败，也是背道。在但背道之后，有迦得的恢复，亚设的丰裕，和拿弗他利的完成。在召会历史中，我们也看见背道、恢复、丰裕和完成。我们今天若不能看见完成，在下个世代，特别在新天新地和新耶路撒冷中，也必定会看见。当新耶路撒冷显在新天新地的时候，拿弗他利要完全得著应验。新耶路撒冷就是永远的拿弗他利。这四项－背道、恢复、丰裕和完成－也与我们基督徒的经历相合。在堕落，就是背道之后，有恢复；接著是丰裕和完成。在主的恢复里我们已经见过这些事。在整个恢复的年日中，我们同著犹大，把驴拴在葡萄树上，把衣服泡在酒中。我们的眼睛因酒红润，我们的牙齿因奶白亮。然而忽然间，但的背道来了。接著但，却有迦得的恢复。
2The sequence in these four groups in chapter forty-nine is marvelous. It corresponds both to the history of the church and our spiritual experience. Firstly, we have Reuben, signifying that we all began as sinners. After Reuben, Simeon, and Levi, Judah comes. This means that Christ has come as the victorious lion. Following Judah, Zebulun, and Issachar, we have the fall of Dan. Dan’s fall, however, was not only a failure and a defeat; it was apostasy. After the apostasy of Dan, we have the recovery with Gad, the sufficiency in Asher, and the consummation with Naphtali. In church history we also see the apostasy, the recovery, the sufficiency, and the consummation. If we cannot see the consummation today, we shall surely see it in the next age and especially in the new heaven and new earth with the New Jerusalem. Naphtali will be completely fulfilled when New Jerusalem is manifested in the new heaven and new earth. The New Jerusalem will be the eternal Naphtali. These four items — apostasy, recovery, sufficiency, and consummation — also match our Christian experience. After a downfall, the apostasy, we have the recovery. Then come sufficiency and consummation. We have seen these things in the Lord’s recovery. Throughout the years in the recovery we have been with Judah, binding our donkey to the vine and soaking our garments in wine. Our eyes have become red with wine and our teeth white with milk. But suddenly the apostasy of Dan came in. Nevertheless, following Dan there was the recovery with Gad.
1 但的背道
I. THE APOSTASY OF DAN
ａ藉著基督得胜的生命得著更多的基督
A. Gaining More Christ by His Victorious Life
3但乃是犹大的延续，因为犹大是狮子，但是小狮子。但既是犹大的延续，就藉著基督得胜的生命，成功的得著更多的基督。（申三三22，书十九47，士十八27～29。）
3Dan was the continuation of Judah, for Judah was a lion and Dan was a young lion. As the continuation of Judah, Dan was successful in gaining more Christ by his victorious life (Deut. 33:22; Josh. 19:47; Judg. 18:27-29
ｂ单独并独立
B. Being Individualistic and Independent
4因为但既成功又得胜，就变得骄傲、单独并独立。他只关心自己，不关心别人。正如士师记十八章三十节所说，『但人就为自己设立那雕刻的像。』ｃ设立分裂的敬拜中心，任命雇用
4Because Dan was successful and victorious, he became proud, individualistic, and independent. He cared only for himself, not for others. As Judges 18:30 says, “The children of Dan set up for themselves the graven image” (Heb.). C. Setting Up a Divisive Center of Worship and
的『祭司』
Ordaining a Hired “Priest”
5但的背道乃是设立分裂的敬拜中心。（士十八30～31，十七9～，王上十二26～31，王下十。）但用分裂的作法设立了一个中心，表面看是为著敬拜神。很多人用敬拜神为掩饰，好设立分裂的中心。有些人会说，『为著敬拜神作这样的事有甚么错？设立敬拜中心不比上电影院好么？』按照旧约的历史，历代以来没有一件事比但设立分裂的敬拜中心这个行动更有罪、更损害神的百姓。在申命记十二、十四、十五、十六章，神至少十五次藉著摩西嘱咐以色列人，不可在他们各自所选择的地方献燔祭。他们奉命要到神为祂的名和祂的居所，所选择惟一的地方去。申命记十二章十三、十四节说，『你要谨慎，不可在你所看中的各处献燔祭。惟独耶和华从你那一支派中所选择的地方，你就要在那里献燔祭，行我一切所吩咐你的。』神似乎说，『当你进入美地时，不可在你所看中的任何地方献燔祭。你必须到那惟一的地方，就是我为我的名和我的居所，所选择的地方去。你没有权利选择别的地方，你必须到这惟一的中心去。这个中心保守我的子民在一里。』摩西这位年迈慈爱的律法颁布者，再三将这事嘱咐以色列人。你若读那几章，就看见摩西为这惟一的地方，就是神为祂的名和祂的居所，所选择的地方，嘱咐百姓。神一再吩咐摩西发出这个嘱咐，原因乃是祂顾到维持祂子民的合一。以色列人进入美地以后，帐幕，就是神的家，是在示罗。（士十八31。）只要帐幕在示罗，示罗就是惟一敬拜神的中心。示罗既是惟一的中心，就该维持神子民的合一。然而，但在北方设立了另一个中心，在以色列人中间引起了第一次的分裂。这样，神的子民就分裂了，不是被电影院分了，乃是被一个敬拜中心分了。今天基督徒为自己找藉口说，『我们在这里所作的，是为著敬拜神，这有甚么不对？神不是狭窄的，祂是无所不在的。在你们的地方有祂的同在，在我们的地方不也有祂的同在么？神必然不像你们那样狭窄。祂是无所不在的，你们怎能把祂限制在一个特定的地方？』但是为著保守祂子民的合一，神喜欢受限制。今天多数基督徒太自由了。他们像但人一样，觉得可以随便设立另外的敬拜中心。
5Dan’s apostasy was the setting up of a divisive center of worship (Judg 18:30-31; 17:9-10; 1 Kings 12:26-3 1; 2 Kings 1 0:2 9). In a divisive way Dan set up a 10 center apparently for the worship of God. Many use 29 the matter of the worship of God as a cloak for setting up a divisive center. Some would say, “What could be wrong with doing such a thing for the worship of God? Isn’t it better to set up a center of worship than to go to a movie theater?” According to the history in the Old Testament, nothing throughout the generations was more sinful or more damaging to God’s people than Dan’s act of setting up a divisive center of worship. In Deuteronomy 12, 14, 15, and 16 the Lord through Moses charged the children of Israel at least fifteen times not to offer their burnt offerings in the place of their choice. They were commanded to go to the unique place the Lord had chosen for His name and for His habitation. Deuteronomy 12:13 and 14 say, “Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: but in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.” The Lord seemed to be saying, “When you enter into the good land, you must not offer your burnt offerings in any of the places you see. You must go to the unique place, the place I have chosen for My name and My habitation. You have no right to choose any other place. You must go to this unique center. It is this center that keeps My people in oneness.” Again and again Moses, the elderly, loving lawgiver, charged the children of Israel concerning this matter. If you read these chapters, you will see that Moses charged the people concerning the unique place, the place the Lord had chosen for His name and for His habitation. The reason the Lord commanded Moses to issue this charge repeatedly was that He was concerned about maintaining the unity of His people. After the children of Israel entered the good land, the tabernacle, the house of God, was in Shiloh (Judg. 18:31). As long as the tabernacle was in Shiloh, Shiloh was the unique center for the worship of God. As the unique center, it should have maintained the unity of God’sp eople. However, Dan set up another center in the north, which caused the first division among the children of Israel. In this way God’sp eople were divided, not by a movie theater, but by a worship center. Today Christians excuse themselves by saying, “We are doing something here for the worship of God. What is wrong with this? God is not narrow; He is omnipresent. You have Him with you in your place. Is He not also here with us in our place? Certainly God is not as narrow as you are. He is everywhere. How can you limit Him to a particular place?” Nevertheless, God enjoys being limited for the purpose of keeping the unity of His people. Most Christians today are too free. Like the Danites, they feel free to set up another center of worship.
6士师记十八章三十节说，『但人就为自己设立那雕刻的像。』这里我们看见，但人为他们自己作了一些事。他们不关心别的支派。因此，他们背道的源头乃是不关心他们的弟兄。不关心身体其他的部分，乃是背道的源头。这种背道在敬拜神的伪装下偷偷的进来。今天的原则也是这样。许多基督徒设立别的中心，不是为著赌博或跳舞，乃是为著敬拜神。虽然这事似乎很正面，事实上却是凭自已，为自己而作的。每一个分裂的中心，都是为某个人的私利设立的。这样的作法不仅引起分裂，也引起争竞。但没有设立另一个敬拜中心，只有示罗是惟一的敬拜中心，就不会有争竞了。以色列人不管离示罗多远，都必须到那里去敬拜。然而但在北方设立了他的敬拜中心，就用『方便』作推销货品的要点。他可以说，『你不需要远到示罗去。看，我们就在你附近敬拜神。』在纽约一个分裂的团体，就作了非常类似的事。这个团体的分子打电话给一位年长姊妹，说，『请来和我们一同聚会，我们用中国话聚会，有中国味道。在美国不容易有中国味道。请来和我们一同聚会，享受中国的味道。』这是他们推销廉价分裂货品的方法。像以色列人一样，所有的基督徒应该是一，敬拜神应该只有一个中心。但人却能利用他们敬拜中心地点的方便，劝他们的邻舍和他们一同敬拜神。假定你是但人的邻舍，他们有一个人对你说，『弟兄，你为甚么这么笨，走那么远到示罗去？我们就在但这里敬拜神。你为甚么不和我们一同聚会？』这是争竞。今天基督徒的推销术有许多的争竞，每一个基督教团体都想推销他们的货品。这是有罪的。今天基督徒中间的这种争竞，是何等的羞耻！
6Judges 18:30 says, “The children of Dan set up for themselves the graven image” (Heb.). Here we see that the Danites did something for themselves. They did not care for the other tribes. Thus, the source of their apostasy was not caring for their brothers. Not caring for the other parts of the Body is the source of apostasy. This apostasy crept in under the guise of the worship of God. The principle is the same today. Many Christians set up other centers, not for gambling or dancing, but for worshipping God. Although this seems so positive, it is actually done by the self and for the self. Every divisive center is established for someone’s self - interest. Such a practice causes not only division, but also competition. If Dan had not set up another center of worship, there would have been only the unique center of worship in Shiloh. There would have been no competition. No matter how far the Israelites were from Shiloh, they had to go there to worship. But after Dan set up his center of worship in the north, he used the matter of convenience as a good selling point for his cargo. He could say, “You don’t need to travel to Shiloh. Look, we are worshipping God right here in your own neighborhood.” A divisive group in New York has done something very similar. A member of this group called an elderly sister and said, “Come meet with us. We meet in Chinese and have a Chinese flavor. In America it is difficult to have some Chinese flavor. Come meet with us and enjoy this Chinese flavor.” This was their method of salesmanship for their cheap, divisive cargo. Like the children of Israel, all Christians should be one, and the worship of God should have only one center. But the Danites could use the convenient location of their worship center to persuade their neighbors to meet with them for the worship of God. Suppose you were a neighbor of the Danites and one of them said to you, “Brother, why are you so foolish as to travel all the way to Shiloh? We are worshipping God right here inDan. Why don’ty ou meet with us?” This is competition. Today there is much competition in Christian salesmanship, with every Christian group trying to sell its cargo. This is sinful. What a shame to see this competition among today’s Christians!
7有人和我们争辩说，『你们为甚么和别人分开？』示罗当然是和所有的地方分开的。示罗只与示罗是一。今天有的人说，『你们为甚么称自己为召会，说别人不是召会？』我们要回答说，『示罗就是示罗、别的地方不是示罗。在这地上只有一个示罗。那些别的团体并没有称他们自己为召会，他们用别的名称。只要他们保留这些名称，就指明他们不是示罗，反而是分裂的敬拜之地。』士师记十八章三十一节说，『神的殿在示罗多少日子，但人为自己设立米迦所雕刻的像，也在但多少日子。』『神的殿在示罗多少日子，』这句话指明争竞。在但设立了分裂的中心和示罗争竞之后，这中心从未除去。帐幕在示罗有多久，雕刻的像在但也有多久。这指明有争竞。后来圣殿在耶路撒冷建造，作帐幕的延续。所罗门建殿之后，耶罗波安在第二代，又在但设立了建立得更坚固的偶像，与耶路撒冷的殿争竞。（王上十二26～31。）耶罗波安恐怕百姓若去耶路撒冷敬拜，会归向犹大王罗波安。（王上十二。）『耶罗波安王就筹画定妥，铸造了两个金牛犊，对众民说，以色列人哪，你们上耶路撒冷去，实在是难；这就是领你们出埃及地的神。他就把牛犊一只安在伯特利，12:28-一只安在但。』（王上十二28～29。）耶罗波安似乎告诉百姓说，『你们不必上耶路撒冷去，我们在这里就有一个敬拜中心。』他所作的乃是由于恐惧失去他的国。这样，但和耶路撒冷的争竞就加剧了。首先但和示罗的帐幕争，然后但和耶路撒冷的圣殿争。在旧约我们先看见但的雕像和示罗的帐幕争，然后看见但的金牛犊和耶路撒冷的圣殿争。当神的殿坚固的建造起来之后，但的偶像也变得更坚固。示罗的帐幕和但分裂的敬拜中心，都是普通人设立的。可是耶路撒冷的圣殿是一个王，所罗门建造的；分裂的中心也是由一个王，耶罗波安加强的。这是一幅非常清楚的争竞图画。今天的情形也是一样。当召会坚固的建造起来，公会也要变得更坚固。公会的加强是由于和召会争竞。迟早别的团体要和主的恢复争竞。起初他们可能反对并批评我们，但是后来他们会模倣我们，并和我们争竞。十五年前，在美国的基督徒中间听不到赐生命的灵和人的灵这样的辞，但是最近甚至天主教恩赐派出版的报纸，也用了许多主恢复中的辞。
7Some argue with us, asking, “Why are you separate from others?” Certainly Shiloh is separate from all other places. Shiloh is only one with Shiloh. Today some say, “Why do you call yourselves the church and say that the others are not the church?” We would answer, “Shiloh is Shiloh. No other place is Shiloh. On this earth, there is just one Shiloh. These other groups do not call themselves the church. Instead, they have taken other names. As long as they keep these names, this is an indication that they are not Shiloh. Rather, they are divisive places of worship.” Judges 18:31 says, “And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh.” The words, “all the time the house of God was in Shiloh,” indicate competition. After Dan had set up a divisive center in competition with Shiloh, it was never taken away. For the whole time the tabernacle was in Shiloh the graven image was inDan. This indicates that there was competition. Later, the temple was built in Jerusalem as the continuation of the tabernacle. After the temple had been built by Solomon, Jeroboam, in the next generation, set up a more solidly established idol inDan to compete with the temple in Jerusalem (1 Kings 12:26-31). Jeroboam feared that if the people went to worship at Jerusalem, they would return to Rehoboam, the king of Judah (1 Kings 12:27). “Whereupon the 27 king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he inDan” (1 Kings 29). Jeroboam seemed to be telling the people, “You don’t need to go to Jerusalem. We have a worship center right here.” But what he did came out of the fear that his kingdom would be lost. Thus, the competition between Dan and Jerusalem was intensified. Firstly Dan competed with the tabernacle at Shiloh. Later he competed with the temple in Jerusalem. In the Old Testament we firstly see the competition of the graven image inDan with the tabernacle at Shiloh. Then we see the competition of the golden calf inDan with the temple in Jerusalem. After the temple of God was solidly built, the idol inDan also became more solid. Both the tabernacle in Shiloh and the divisive worship center inDan were set up by the common people. However, the temple in Jerusalem was built by a king, Solomon, and the divisive center was also strengthened by a king, Jeroboam. This is a very clear picture of the competition. The situation is the same today. When the church is solidly built, the denominations will also become more solid. The strengthening of the denominations comes from their competition with the church. Sooner or later, other groups will compete with the Lord’s recovery. They may oppose and criticize us at first, but later they will imitate us and compete with us. Fifteen years ago terms such as the life - giving Spirit and the human spirit could not be heard among Christians in the United States. But recently even a paper put out by some Catholic charismatics (Catholic charismatics) used many of the terms of the Lord’s recovery.
8我们需要明白背道的正确意义。背道乃是岔开跟从神的正路。背道乃是用鬼魔的方式敬拜神。甚么时候有人用敬拜神为掩饰，走鬼魔的路，就落到背道中。罗马天主教完全背道，难怪被称为背道的召会。罗马天主教敬拜神，却是用鬼魔的方式敬拜。在天主教里的人，名义上是敬拜神，实际上是敬拜偶像。罗马天主教所作的，正和耶罗波安所作的一样。当时耶罗波安设立了偶像，并且说，『以色列阿，看你们的神。』耶罗波安似乎说，『这是你们必须敬拜的神。』实际上那不是神，乃是金牛犊。因此，背道乃是用虚假、鬼魔的方式敬拜神。今日的基督教满了背道，背道是普遍的。许多宣称敬拜神的人，实际上是敬拜偶像。你若去参观天主教堂，就会看见人敬拜墙边的偶像，并且向所谓的圣人燃点蜡烛。名义上他们是敬拜神和耶稣，实际上他们是敬拜偶像。按照彭伯(G．H．Pember)的记载，在罗马天主教的偶像中，有一个是佛陀。他是以圣约沙法(St.的名义被天主教所吸收的。这是何等的背道！士师记十八章三十节所说的『为自己』非常有意义。许多宣称敬拜神的人，实际上是为自己作事。背道就是以敬拜神为掩饰，为自己作事。耶罗波安无心为神，反之，他的心是为著他自己的小王国。他心里恐惧国度会归回大卫家。（王上十二26。）他用神的名为掩饰，尽一切可能保全他的王国。这就是背道。今天整个基督教国是背道的。许多人在耶稣基督的名下，在敬拜神的掩饰下，为他们自已作事。这是主需要恢复的原因。主的恢复总会得罪人。只要这里有恢复，分裂的团体就被定罪。只要殿在耶路撒冷，金牛犊就在定罪之下。但可能爱耶路撒冷么？不，但和耶路撒冷之间不可能妥协。常有人来向我说，『李弟兄，请不要这样放胆直言，为甚么不温和一点？』我回答说，『我该对谁温和？对蛇？对虺？对雕像？对金牛犊？我恨金牛犊，我巴不得烧掉雕像，打碎虺蛇的头。』我们怎能对今日的背道仁慈？这里不能有妥协。不要想和蛇、虺妥协。你若对蛇仁慈，你会中毒。你若对今日的背道温和，你会受破坏。见证就是见证，背道就是背道。在耶路撒冷有神的殿作祂的见证，在但却有背道。在召会的历史和我们自己的经历中，我们都见过这事。我们可能多次岔出跟从神的正路，落到一种背道中。我们可能说，我们在为主工作，实际上却是为别的工作，这就是背道。但不关心别的支派，只关心自己的支派，他赢得胜利，得了扩张、扩大之后，就为自己作事。这是他背道的源头。按照旧约，主从不忘记但的背道。在神眼中，这是在祂经纶中最败坏的罪。没有一件事比分裂更破坏人。没有一件事比神子民中间的分裂更有害。分裂的敬拜中心常与偶像有关。因为魔鬼是潜伏在偶像背后，所以但设立偶像，就成为一条蛇。甚么时候你变成分裂了，不管你的理由多美好，在你背后必定有个东西－那狡猾者蛇。整个召会历史都见证这事，我们的经历也证实这事。每当你不关心别人，只关心自己的利益，只为自己作事，蛇就在近处。防止落到背道中，最好的路是顾到别人。假定但曾和别的支派商量说，『弟兄们，你们同意我在但城设立另一个敬拜中心么？』他若这样作，对方会说，『弟兄，不可这样作。申命记十二、十四、十五、十六章禁止我们有别的敬拜中心，为要使我们到惟一的中心去。』如果但和别的支派商讨，他就不至于背道了。然而因著单独，他设立了另一个敬拜中心，就落到背道之中。
8We need to understand the proper meaning of apostasy. Apostasy means to be distracted from the right track in following God. Apostasy is worshipping God in a devilish way. Whenever someone uses the worship of God as a cloak to take a devilish way, he has fallen into apostasy. The Roman Catholic Church is a total apostasy. No wonder it is called the apostate church. The Roman Catholic Church worships God, but it worships Him in a devilish way. Although those in Catholicism worship God in name, they are actually worshipping idols. The Roman Catholic Church does exactly the same thing Jeroboam did when he set up the idols and said, “Behold thy gods, O Israel.” Jeroboam seemed to be saying, “This is the God you must worship.” In reality that was not God; it was a golden calf. Hence, apostasy is worshipping God in a way that is false and devilish. Today’s Christianity is filled with apostasy. Apostasy is universal. Many who claim to be worshipping God are in fact worshipping idols. If you visit a Catholic cathedral, you will see people worshipping the idols that are along the walls and burning candles to the so - called saints. In name they worship God and Jesus; in actuality, they worship idols. According to G. H. Pember, one of the idols in the Roman Catholic Church is Buddha, who was assimilated into Catholicism under the name of St. Josaphat. Josaphat) What apostasy! The words “for themselves” in Judges 18:30 are very significant. Many who claim to be worshipping God are really doing something for themselves. Apostasy is doing something for the self under the cloak of worshipping God. Jeroboam had no heart for God. Rather, his heart was for his own little empire. In his heart he feared that the kingdom would return to the house of David (1 Kings 12:26). Using the name of God as a cloak, he did everything possible to preserve his empire. This is apostasy. The whole of Christendom today is an apostasy. So many are doing things for themselves under the name of Jesus Christ and under the cloak of the worship of God. This is the reason the Lord needs a recovery. The Lord’s recovery will always offend others. As long as the recovery is here, the divisive groups will stand condemned. As long as the temple was in Jerusalem, the golden calf was under condemnation. Was it possible for Dan to love Jerusalem? No, there could be no reconciliation between Dan and Jerusalem. Often others have come to me and said, “Brother Lee, please don’t be so bold. Why not be a little nice?” I replied, “To whom should I be nice? To the serpent? To the horned snake? To the graven image? To the golden calf? I hate the golden calf, and I would like to burn the graven image and crush the head of the horned snake.” How can we be kind to today’s apostasy? There can be no compromise. Do not try to compromise with the serpent, the horned snake. If you are kind to the snake, you will be poisoned by it. If you try to be nice to today’s apostasy, you will be damaged. The testimony is the testimony, and apostasy is apostasy. In Jerusalem there was God’stem pleas His testimony, but inDan there was apostasy. Both in church history and in our own Christian experience we have seen this very thing. There may have been times when we were distracted from the right way in following God and fell into a type of apostasy. We might have said that we were working for the Lord when we were actually working for something else. This is apostasy. Dan did not care for the other tribes; he cared only for his own tribe. After he won the victory and gained the expansion, the enlargement, he did something for himself. This was the source of his apostasy. According to the Old Testament, the Lord never forgot Dan’s apostasy. In the eyes of God it was the worst sin in His economy. Nothing is more damaging than divisiveness. Nothing is more destructive than division among God’s people. Divisive worship centers are often related to idols. Because the Devil lurks behind idols, by setting up an idol Dan became a serpent. Whenever you become divisive, no matter how good your reason may be, there will be something behind you—the serpent, the subtle one. The whole history of the church testifies of this and our experience confirms it. Whenever you do not care for others, but only for your interests, doing something merely for yourself, the serpent is at hand. The best way to be safeguarded from falling into apostasy is taking care of others. Suppose Dan had contacted the other tribes and said, “Brothers, do you agree that I set up another worship center in the city of Dan?” Had he done this, the others would have said, “Brother, don’t do this. Deuteronomy 12, 14, 15, and 16 forbid us to have any other center of worship that we may come to the unique center.” If Dan had consulted the other tribes, he would have been kept from apostasy. But being individualistic, he set up another worship center and fell into apostasy.
9但落到背道之中，因他只关心自己的利益。原则上，每一个分裂的敬拜中心都是一样。那些设立这种中心的人，只关心自已的利益，自己的愿望，而忽略了别的圣徒。他们像但一样。但只关心自已的支派，不关心别的支派。但不仅设立了分裂的中心，还任命了雇用的『祭司。』（士十八30，王上十二31。）雇用世俗人作祭司是亵渎，因为这破坏了神的神圣命定。召会堕落时，雇用许多没有得救的人事奉神。这是背道。在神新约的经纶中，所有的真信徒都成了神的祭司。（彼前二9，启一6，五10。)然而堕落的基督教建立了一个制度，任命一些信徒事奉神，使他们成为圣品阶级，叫其余的信徒作平信徒。这也是一种背道。有圣品阶级和平信徒，乃是背道的作法，我们必须厌弃这种作法。
9Dan fell into apostasy because he cared only for his own interests. In principle, every divisive center of worship is the same. Those who establish them care only for their interests, their desires, and they neglect all the other saints. They are like Dan, who cared only for his tribe, not for the others. Dan not only set up a divisive center, but also ordained the hired “priests” (Judg. 18:30; 1 Kings 12:31). To hire the common people to be priests was profane because it destroyed God’sho ly ordination. In the downfall of the church, many unsaved ones have been hired to do the service of God. This is apostasy. In God’s New Testament economy, all true believers are made priests of God (1 Pet. 2:9; Rev. 1:6; 5:10). But degraded Christianity has built up a system to ordain some of the believers to do the service of God, making them a clerical hierarchy and leaving the rest of the believers as laymen. This also is a form of apostasy. To have the clergy and the laity is an apostate practice which we must abhor and abandon
2 迦得的恢复
II. THE RECOVERY WITH GAD
ａ回到基督的得胜
A. Coming Back to the Victory of Christ
10赞美主，在神的默示下，在但之后，雅各说到迦得！在迦得身上，我们看到恢复。在但背道以后，迦得来恢复失去的胜利。（创四九19。）犹大狮子的胜利，由于但的背道失去了，迦得却将其得回，甚至将其扩张。迦得不是小狮子，而是生产小狮子的母狮。他是得胜的犹大和但的延续。
10Praise the Lord that, under the inspiration of God, after Dan, Jacob spoke of Gad! With Gad we see recovery. After the apostasy of Dan, Gad came in to recover the lost victory (49:19). The victory of Judah, the lion, had been lost by Dan’s apostasy, but Gad regained it and even enlarged it. Gad is not a young lion, but a lioness producing cubs. He is the continuation of the victorious Judah and Dan
ｂ被神扩张
B. Enlarged by God
11神对迦得恢复胜利很喜乐，因此祂使迦得扩张。申命记三十三章二十节说，『使迦得扩张的，应当称颂。』迦得不仅被神扩张，也为神扩张。他被扩张是为著在神子民中间施行神的公义。
11God was so happy about Gad’s recovery of the victory that He enlarged him. Deuteronomy 33:20 says, “Blessed be he that enlargeth Gad.” Gad was enlarged not only by God, but also for God. He was enlarged for the executing of God’s justice among God’sp eople
ｃ凭基督生产的生命打碎仇敌
C. Crushing the Enemy by the Productive Life of Christ
12迦得凭基督生产的生命打碎仇敌。申命记三十三章二十节说，『迦得住如母狮，他撕裂膀臂，连头顶也撕裂。』迦得打碎仇敌不像公狮，乃像生产小狮子的母狮。这含示他毁灭仇敌是件团体的事。我们今天在主的恢复中也是这样。我们是小狮子，用团体的方式毁灭仇敌。
12Gad crushed the enemy by the productive life of Christ. Deuteronomy 33:20 says, “He dwelleth as a lioness and teareth the arm, even the crown of the head” (Heb.). Gad crushed the enemy not as a lion, but as a lioness producing young lions. This implies that his destruction of the enemy is a corporate matter. It is the same with us today in the Lord’s recovery. We are the young lions destroying the enemy in a corporate way.
ｄ顾到弟兄们
D. Taking Care of the Brothers
13迦得最好的一面，不仅仅是他打碎仇敌的头，乃是他不愿独自享受他的胜利。他虽然在约但河东得了土地，然而在别的支派获得他们那分土地之前，他不愿独自享受。迦得和别的支派同去争战，获得更多土地，使所有的支派都能有他们的一分。新约对旧约这幅图画的解释是：我们必须一直顾到弟兄们，顾到身体的众肢体。
13The best aspect of Gad is not merely that he crushed the enemy’she ad, but that he would not enjoy his victory by himself. Although he gained land on the east of the Jordan, he would not enjoy it until the other tribes had won their portion of the land. Gad went with the other tribes to fight the battle to gain more land so that all the tribes might be able to have their share. The New Testament interpretation of this Old Testament figure is that we must always take care of the brothers, the members of the Body
14多年来我无法懂得摩西在申命记三十三章二十一节的话。这节经文说，『他为自己选择头一段地，因在那里有设立律法者的分存留；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。』我虽然一再研读这节经文，特别是下半关于百姓首领的话，我简直无法懂得。但今天我懂了。『头一段地』是指约但河东之地。迦得为自己选择头一段地，但他不愿留在那里享受那地，反而与百姓的首领，别支派的领袖，为其余的地争战。这里我们看见身体的活动、行动。但单独的顾到自己，迦得却在团体里顾到身体。今天在召会中我们会说，迦得满了身体的感觉。迦得成功的原因是他把自己的享受摆在一边，好顾到身体。在神眼中这是公义。这就是施行耶和华的公义。用新约的说法，这是成就神的旨意。当以色列人进入美地时，神在祂公义里的旨意，是要祂的百姓定居下来。神不只要迦得，祂要十二支派都定居下来，成为祂的国度，遵行祂的命令。这就是成就神的旨意。罗马十二章一、二节说，如果我们将身体献上，当作活祭，我们就能验证何为神的旨意。按照罗马十二章，神的旨意就是要有身体生活。因此过身体生活，顾到别人的需要，就是施行神的公义，好遵行祂的命令。没有甚么比关心身体的众肢体更为公义。若不施行神的公义，就一条命令也不能遵行。神新约的命令只能在基督的身体里遵行；这身体是藉著众肢体在公义里彼此照顾建造起来的。
14For many years I could not understand Moses’ word in Deuteronomy 33:21. This verse says, “And he provided the first part for himself, for there a portion of the lawgiver was reserved; and he came with the heads of the people, he executed the justice of the Lord, and his ordinances with Israel” (Heb.). Although I studied this verse again and again, especially the last part about the heads of the people, I simply could not understand it. But today I understand this verse. The “first part” refers to the land east of the Jordan. Gad provided that part for himself; yet he would not remain there to enjoy it. Instead, he came with the heads of the people, the princes of the other tribes, to fight the battle for the rest of the land. Here we see the action, the move, of the Body. Dan took care of himself individualistically, but Gad took care of the Body corporately. In the church today we would say that Gad was filled with the sense of the Body. The reason for Gad’s success was that he let go of his own enjoyment in order to take care of the Body. This is justice in the eyes of God. It is the executing of the justice of the Lord. In New Testament terms, it is the accomplishment of God’s will. When the children of Israel entered the good land, it was God’s will in His justice that His people be settled. God did not want only Gad; He wanted all the twelve tribes to be settled to become His kingdom that His ordinances may be observed. This is to accomplish the will of God. Romans 12:1 and 2 say that if we present our bodies a living sacrifice, we shall be able to prove what the will of God is. According to Romans 12, the will of God is simply to have the Body life. Thus, to have the Body life, to take care of the needs of others, is to execute God’s justice for observing His ordinances. Nothing is so just as caring for the members of the Body. No ordinances can be observed without the execution of God’s justice. God’s New Testament ordinances can only be observed in the Body of Christ, which is built up by the mutual care of its members in justice.
15但的失败在于他的单独。迦得的成功在于他的团体性，和弟兄们一同行动。但为著自己，迦得却为著所有的支派。甚么时候你只关心自己属灵的益处，你就是但。当你忘掉自己属灵的益处，关心所有的弟兄们，就是关心身体，你就是迦得。我们必须关心身体，与身体一同行动。你是但，还是迦得？你只顾自己的地方，还是顾到整个身体？只要我们不关心身体，我们就是今日的但，我们就落到一种背道中。
15Dan’s failure was that he was individualistic. Gad’s success was that he was corporate, moving with the brothers. Dan was for himself, but Gad was for all the tribes. Whenever you are concerned only for your own spiritual interests, you are a Dan. But when you forget your own spiritual interests and care for all the other brothers, that is, care for the Body, you are a Gad. We must care for the Body and move with the Body. Are you a Dan or a Gad? Are you taking care only of your locality or of the whole Body? As long as we do not care for the Body, we are today’s Dan, and we have fallen into a form of apostasy
3 亚设的丰裕
III. THE SUFFICIENCY OF ASHER
ａ优越的祝福和超绝的恩典
A. The Exceeding Blessing and Surpassing Grace
16在迦得的恢复以后，有亚设的丰裕。亚设的记载开始于优越的祝福和超绝的恩典。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。）亚设得了优越的祝福和超绝的恩典。我们很多人都能懂得这些话。在但的背道中我们失去了一切的祝福和恩典。在迦得的得胜中，祝福恢复了，恩典重得了。现今在亚设身上，我们正享受优越的祝福和超绝的恩典。
16After the recovery with Gad, we have the sufficiency of Asher. The account of Asher begins with the exceeding blessing and the surpassing grace. Deuteronomy 33:24 says, “Asher shall be blessed more than [the] sons; let him be favored among his brethren” (Heb.). Asher received the exceeding blessing and the foremost grace. Many of us are able to understand this language. InDan’s apostasy we lost all the blessing and the grace, but in Gad’s victory the blessing was recovered and the grace was returned. Now in Asher we are enjoying the exceeding blessing and the surpassing grace
ｂ丰富的生命供应
B. The Rich Provision of Life
17在亚设身上我们也看到丰富的生命供应。首先，亚设有为著生活和长大的丰富供应。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。』申命记三十三章二十五节指明，为著争战和建造，亚设还有丰富的生命供应。这节上半说，『在你的鞋下有铁和铜。』（另译。）肥美的粮食和君王的美味，是为著亚设的生活和长大，铁和铜是为著争战和建造的矿物。亚设确实领受了最丰富的供应。
17In Asher we also see the rich provision of life. Firstly, Asher has the rich provision for living and growing. Genesis 49:20 says, “Out of Asher his bread shall be fat, and he shall yield royal dainties.” Deuteronomy 33:25 indicates that Asher also has the rich provision of life for fighting and building. The first part of this verse says, “Under thy sandals shall be iron and copper” (Heb.). The fat bread and royal dainties are for Asher’s living and growing, and the iron and copper are minerals for fighting and building. Asher certainly received the richest provision
ｃ为著我们日常行动那灵全备的供应
C. The Bountiful Supply of the Spirit for Our Daily Walk
18亚设也有为著他日常行动那灵全备的供应。（加五25。）申命记三十三章二十四节说，『可以把脚蘸在油中。』这当然是寓意的话。把脚蘸在油中，属灵的意义乃是充满那灵。在豫表上，油是指神的灵。亚设不是只有一点点油，乃是足以把脚蘸在油中。这意思是亚设有那灵丰富、全备的供应。（腓一19。）哦，我们能行在油中！在主的恢复里，很多次我有行在油中的感觉。我敬拜、感谢、赞美主说，『主，这太丰富了！这里灵的供应太丰富了。我们的油真是全备！』你们有没有可以把脚蘸在其中的油？我们有。我们有肥美的粮食，君王的美味，和丰富、全备的油，可以把我们的脚蘸在其中。
18Asher also has the bountiful supply of the Spirit for his daily walk (Gal. 5:25). Deuteronomy 33:24 says, “Let him dip his foot in oil.” This certainly is figurative speech. The spiritual significance of dipping the foot in oil is being full of the Spirit. In typology oil refers to the Spirit of God. Asher does not have a mere trickle of oil, but enough to dip his feet in. This means that in Asher we have the rich, bountiful supply of the Spirit (Phil. 1:19). Oh, we can walk in oil! A number of times in the Lord’s recovery I have had the sense that we are walking in oil. I worship, thank, and praise the Lord, saying, “Lord, this is too rich! The supply of the Spirit here is too rich! Our oil is so bountiful!” Do you have oil in which to dip your feet? We do. We have the fat bread, the royal dainties, and the rich, bountiful oil in which to dip our feet.
ｄ完全的安息，带著平安、力量、安全和丰裕
D. The Absolute Rest with Peace, Strength, Security, and Sufficiency
19申命记三十三章二十五节说到亚设，『你的日子如何，你的安息也必如何。』（另译。）当我们有了优越的祝福和超绝的恩典，生命丰富的供应，以及那灵全备的供应，我们就有完全的安息，带著平安、力量、安全和丰裕。这是使徒保罗在腓立比四章十一至十三节的经历。他在任何境遇中都能知足。我能作见证，这一周我有很深的感觉，我是行在油中，我有满足，平安和安息，我也满了力量。因此我有安全和丰裕。耶和华是我的牧者，我没有缺乏、不足或短少，（诗二三1，）反而满了丰裕。我有肥美的粮食，君王的美味，深厚的油，以及在我鞋下的铁和铜；到处都有供应。因此我是稳妥又安全，我有安息和力量。你有胆量说你有这种安全和丰裕么？或者你会说，今天早晨你的妻子为难你，你勉强的忍受了？你必须能说，『今天旱晨我的妻子为难我，但赞美主，我行在深厚的油中！现在我有安息、平安、安全、力量和丰裕。我的力量要随著我一生之久。我的日子如何，我的安息、安全、丰裕也必如何。』这是亚设的经历。
19Deuteronomy 33:25 says of Asher, “And as thy days, so shall thy rest be” (Heb.). When we have the exceeding blessing and surpassing grace, the rich provision of life, and the bountiful supply of the Spirit, we have absolute rest with peace, strength, security, and sufficiency. This was the experience of the Apostle Paul in Philippians 4:11-13. He was content in any situation. I can testify that this week I have had the deep sense that I am walking in oil and that I have satisfaction, peace, and rest. I have also been full of strength. Thus, I have security and sufficiency. The Lord is my Shepherd, and I have no want, shortage, or lack (Psa. 23:1). Instead of want, I am full of sufficiency. I have fat bread, royal dainties, deep oil, and iron and copper under my sandals. Everywhere there is provision. Hence, I am safe and secure, and I have rest and strength. Do you have the boldness to say that you have this security and sufficiency? Or would you say that this morning your wife gave you a difficult time and that you barely endured it? You need to be able to say, “This morning my wife gave me a difficult time. But praise the Lord that I walked in deep oil! Now I have rest, peace, security, strength, and sufficiency. My strength is as lasting as my days. As my days, so shall my rest, my security, and my sufficiency be.” This is the experience of Asher
4 拿弗他利的完成
IV. THE CONSUMMATION WITH NAPHTALI
20亚设虽然美妙，但他还不是雅各诗意祝福之豫言的完成。亚设之后还有拿弗他利。（创四九21。）何等美好，雅各有十二个儿子！这数字是真正的丰裕，甚至是永远的丰裕。当雅各需要有人代表罪人时，他有流便。当他需要有人暴露邪恶、残忍的性情时，他有西缅。当他需要有人彰显基督的得胜时，他有犹大。他也有但代表背道，迦得表征恢复，以及亚设描绘丰裕。现在我们来看拿弗他利。
20Although Asher is wonderful, he is still not the end of Jacob’s poetic prophecy with blessing. After Asher comes Naphtali (49:21). How good it is that Jacob had twelve sons! This number is truly sufficient, even eternally sufficient. When Jacob needed someone to represent sinners, he had Reuben. When he needed someone to expose the evil, cruel disposition, he had Simeon. When he needed someone to express the victory of Christ, he had Judah. He also had Dan to represent apostasy, Gad to signify recovery, and Asher to portray sufficiency. Now we come to Naphtali.
ａ经历复活的基督，说出生命嘉美、愉快的言语
A. Experiencing the Resurrected Christ and Uttering the Beautiful and Pleasant Words of Life
21创世记四十九章二十一节说，『拿弗他利是被释放的母鹿，他出嘉美的言语。』雅各在他豫言的祝福里，用了许多动物为表号：狮子、母狮、驴、驴驹、蛇、虺和母鹿。拿弗他利不是狮子，也不是驴，乃是母鹿。我们为著神的创造和雅各的诗感谢神。母鹿是一种可爱的动物，十分活泼、活跃。虽然母鹿不骄傲，或特别庞大，却非常强壮，能在山顶上跳跃。按照希伯来原文，诗篇二十二篇的标题说到朝鹿。多年前我听过倪弟兄的一篇信息，说到朝鹿表征复活的基督。诗篇二十二篇百先说到基督死在十字架上，然后从二十二节起说到祂的复活。诗篇二十二篇二十二节说，『我要向我的弟兄宣告你的名，在会中我要赞美你。』（另译。）这指明基督在祂的复活里，向祂的弟兄宣告父的名，并在会中赞美父；这会就是召会。所以这篇诗最后的结果是如朝鹿之基督的复活。复活当然是早晨，在复活里的基督乃是朝鹿。
21Genesis 49:21 says, “Naphtali is a hind let loose: he giveth beautiful words” (Heb.). In his prophetic blessing Jacob used many animals as figures: a lion, a lioness, a donkey, a foal of a donkey, a serpent, a horned snake, and a hind. Naphtali is neither a lion nor a donkey, but a hind. We thank God both for His creation and for Jacob’s poetry. A hind is a lovely animal, so living and active. Although a hind is not proud or especially large, it is quite strong, able to skip upon the mountaintops. According to the Hebrew text, the title of Psalm 22 speaks of the hind of the morning. Years ago I heard a message by Brother Nee in which he said that the hind of the morning signifies the resurrected Christ. Psalm 22 firstly speaks of Christ’s death on the cross. Then, beginning with verse 22, it proceeds to His resurrection. Psalm 22:22 says, “I will declare thy name unto my brethren: in the midst of the assembly will I praise thee” (Heb.). This indicates that in His resurrection Christ declared the name of the Father to His brothers and praised Him in the midst of the assembly, the church. Thus, this psalm eventually issues in the resurrection of Christ as the hind of the morning. Resurrection surely is a morning, and Christ in His resurrection is the hind of the morning
22创世记四十九章二十一节说，拿弗他利是母鹿，他出嘉美的言语。当我年轻时，我不懂得母鹿与嘉美的言语有甚么关系。似乎这二者毫不相关。但现在我们在属灵的经历里，能看出这意义。当你经历基督是复活的那一位，你就会充满并涌出嘉美的言语。你没有闲谈，反而藉著所说的话从最深处流出活水来。这意思是你一切的话，都是从复活基督流出来的江河。在马太二十八章及行传二章我们看见，嘉美的话与复活的基督有密切的关系。基督复活以后，告诉祂的门徒到一座山上去见祂，在那里祂嘱咐他们前去，不要用天然的话说，却要以复活的基督为他们的话。（太二八16，18～20。）因此在五旬节那天，彼得站起来说嘉美的话。（徒二32～36。）彼得那天的信息是个证明：他已经历了复活的基督。因著他已经历了这位复活的基督，他的牙齿是白亮的。
22Genesis 49:21 says that as a hind Naphtali gives beautiful words. When I was young, I could not understand the relationship between the hind and the beautiful words. It seemed that these things were absolutely unrelated. But now we can see the significance of this in our spiritual experience. When you experience Christ as the resurrected One, you will be filled and bubbling over with pleasant words. Instead of gossip, out of your innermost being will flow living waters through the words you speak. This means that all your words will be rivers uttered out of the resurrected Christ. In Matthew 28 and Acts 2 we see that the speaking of the pleasant words is intimately related to the resurrected Christ. After Christ was resurrected, He told His disciples to come to Him on a certain mountain, and there He charged them to go forth to speak not with their natural words, but with the resurrected Christ as their words (Matt. 28:16, 18-20). Thus, on the day of Pentecost Peter stood up to speak beautiful words (Acts 2:32-36). Peter’s message that day was a proof that he had been experiencing the resurrected Christ. Because he had been experiencing this resurrected Christ, his teeth were white.
23丰富的话，愉快的话，嘉美的话，喜乐和生命的话－这一切都来自对复活基督的经历。我们越经历基督是复活的那一位，我们越有可说的。我们绝不会缄默。每一个经历基督是复活者的人，都会涌出嘉美的言语。这意思不是说，我们会喋喋不休。不，这意思乃是，因著我们被基督充满，我们就有涌流，总有东西可说。基督是神的话，生命的话，是灵的话。我被这位复活的基督充满；因此我有许多话可说。这里的原则乃是我们一直说出里面所充满的。我们所说的话，乃是出于我们里面之所是的丰富。当我们里面的所是被基督充满，我们就必须说话，不然我们会爆炸。现在我们能明白，为甚么拿弗他利这释放的母鹿，说出嘉美的言语。因为他经历了基督，他被嘉美的言语充满了。
23Rich words, pleasant words, beautiful words, words of joy and life—all these come out of the experience of the resurrected Christ. The more we experience Christ as the resurrected One, the more we have something to say. We could never be silent. Everyone who experiences Christ as the resurrected One will be bubbling over with beautiful words. This does not mean that we shall be talkative. No, it means that because we are filled with Christ, we are bubbling over and always have something to say. Christ is the word of God, the word of life, and the word that is spirit. I am filled with this resurrected Christ; thus, I have many words to utter. The principle here is that we always utter what is filling us within. The word we speak comes out of the abundance of our inner being. When our inner being is filled with Christ, we must speak lest we burst. Now we can understand why Naphtali, a hind let loose, gives beautiful words. Because he has experienced Christ, he is filled with beautiful words
ｂ满足于神的恩典，充满了神的祝福
B. Satisfied with God’s Grace and Full with God’s Blessing
24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。』这里的恩惠和福把拿弗他利连于亚设，亚设比众子更蒙福，在他弟兄中更受宠爱。在主的恢复里，我们天天满足于丰富的恩典，并充满了神的祝福。这种祝福不是指物质的福，乃是指灵里的福，生命里的福，和诸天界里的福。自从进入召会生活以后，我们尝到了何等的恩典，享受了何等的祝福！我们都能见证，在主的恢复里，我们满足于丰富的恩典，并2且充满了丰富的祝福。（林前十五10，林后十三14。）
24Deuteronomy 33:23 says, “O Naphtali, satisfied with favor, and full with the blessing of the Lord.” The favor and blessing here link Naphtali with Asher, who is more blessed than the sons and favored among his brothers. In the Lord’s recovery we are daily satisfied with rich grace and full of God’s blessing. This blessing does not refer to the material blessing, but to the blessing in the spirit, the blessing in life, the blessing in the heavenlies. What grace we have tasted and what blessing we have enjoyed since coming into the church life! We all can testify that in the Lord’s recovery we are satisfied with the rich grace and full of the rich blessing (1 Cor. 15:10; Cor. 13:14).
ｃ为主得地
C. Taking the Earth for the Lord
25申命记三十三章二十三节也说，拿弗他利『可以得海和南方为业。』（直译。）拿弗他利要得著西方，就是海，也就是外邦世界；以及南方，就是陆地，也就是以色列国为业。这意思就是拿弗他利要得著全地。这是我们所经历的复活基督，祂要得著全地。在诗篇二十二篇末了，我们看见复活的基督要得著列国。诗篇二十二篇二十七节说，『地的四极，都要想念耶和华，并且归顺祂；列国的万族，都要在你面前敬拜。』所有的国家都要服从祂，顺从祂，并且敬拜祂。经历复活基督的拿弗他利，要得著海和地为业。当我们真实经历在复活里的基督，我们就成为那些将要藉传扬基督得著全地的人。（太二八19，徒一8，罗十五19。）
25Deuteronomy 33:23 also says of Naphtali, “Possess thou the sea and the south” (Heb.). Naphtali will possess the west, the sea, the Gentile world, and the south, the land, the nation of Israel. This means that Naphtali will take the earth. It is the resurrected Christ experienced by us who will take the earth. At the end of Psalm 22 we see that the resurrected Christ will gain the nations. Psalm 22:27 says, “All the ends of the earth shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before thee” (Heb.). All the nations will submit to Him, obey Him, and worship Him. Naphtali, the one who experiences the resurrected Christ, will possess the sea and the land. When we truly experience Christ in resurrection, we become those who will take the earth by preaching Christ (Matt. 28:19; Acts 1:8; Rom. 15:19).