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创世记生命读经 · 第104篇

成熟的表显（六）在本篇信息中，我们来看雅各在他带

Being matured- the manifestation of maturity (6)
1著祝福的豫言里，所题十二个儿子的最后一组，这一组是由约瑟和便雅悯组成的。（创四九22～27。）雅各众子的十二支派，在旧约里总是组合在一起。在民数记二章，我们看见十二支派围绕帐幕的安排：犹大、以萨迦和西布伦在东边；流便、西缅和迦得在南边；以法莲、玛拿西和便雅悯在西边；但、亚设和拿弗他利在北边。在雅各十二个儿子中，只有三个豫表基督，就是犹大、约瑟和便雅悯。犹大豫表基督是得胜的狮子，约瑟豫表基督是父的爱子，将一切的丰富带来𫗪养世界。便雅悯豫表升天、高举的基督。当便雅悯出生时，他母亲给他起名叫便俄尼，意思是『忧患之子，』他父亲却将他改名为便雅悯，意思是『右手之子。』因此犹大、约瑟和便雅悯把基督完满的豫表出来。流便虽是头生的，却因玷污失去了长子的名分。因此在神的行政里，犹大领先。但若没有约瑟和便雅悯，雅各十二支派的历史和意义就没有完成。约瑟和便雅悯恰当、完满的完成了雅各十二个儿子的历史。
1twelve sons mentioned in his prophecy with blessing, the group composed of Joseph and Benjamin (49:22- 27). The twelve tribes of the sons of Jacob in the Old Testament are always grouped together. In Numbers 2 we see the arrangement of the twelve tribes around the tabernacle: Judah, Issachar, and Zebulun on the east; Reuben, Simeon, and Gad on the south; Ephraim, Manasseh, and Benjamin on the west; and Dan, Asher, and Naphtali on the north. Among the twelve sons of Jacob, only three were types of Christ: Judah, Joseph, and Benjamin. Judah was a type of Christ as the overcoming victorious Lion. Joseph was a type of Christ as the beloved Son of the Father bringing all the riches to feed the world. Benjamin was a type of the ascended, exalted Christ. When he was born, his mother called him Benoni, which means “son of sorrow,” but his father changed his name to Benjamin, which means “son of the right hand.” Therefore, Judah, Joseph, and Benjamin typify Christ in a full way. Although Reuben was the firstborn, he lost the birthright because of his defilement. Hence, in God’sad ministration, Judah took the lead. However, without Joseph and Benjamin, the history and significance of the twelve tribes of Jacob would have no conclusion. Joseph and Benjamin provide an adequate, full conclusion of the history of the twelve sons of Jacob
2雅各的十二个儿子，是包括我们众人在内的神子民完整的豫表。我们看过，神子民的历史开始于罪人，因为我们都是罪人，像流便、西缅和利未一样。流便满了情欲，西缅和利未满了怒气。因此，神子民的历史开始于满了情欲和怒气的罪人。然后来了犹大所豫表的基督。后来拿弗他利出现，他是被释放的母鹿，出嘉美的言语。如果神子民的历史结束于拿弗他利，虽然很好，但不彀恰切。要有恰切的完成，需要约瑟和便雅悯。神子民的历史开始于罪人，最后这些罪人变化成为有祭司职任的利未，甚至变化成为有君王职分的犹大。然后拿弗他利，就是复活的基督，带来了嘉美的言语。这意思是说，我们从前是流便和西缅，但我们需要变化成为利未、犹大和拿弗他利。不仅如此，我们还必须往前，成为约瑟和便雅悯。
2The twelve sons of Jacob are a complete type of God’sp eople, including all of us. We have seen that the history of God’sp eople begins with sinners, for we were all sinners like Reuben, Simeon, and Levi. Reuben was full of lust, and Simeon and Levi were full of anger. Thus, the history of God’sp eople began with sinners who were full of lust and anger. Then came Christ, typified by Judah. Later Naphtali appeared as a hind set loose and giving beautiful words. If the history of God’sp eople ended with Naphtali, it would be good, but not adequate. For an adequate conclusion both Joseph and Benjamin are needed. This history of God’s people begins with sinners. Eventually these sinners are transformed into Levis with the priesthood and even into Judahs with the kingship. Then Naphtali, the resurrected Christ, brings forth beautiful words. This means that we once were Reubens and Simeons, but we need to be transformed into Levis, Judahs, and Naphtalis. Furthermore, we must go on to become Josephs and Benjamins.
3在我们来看约瑟和便雅悯重要的方面之前，我要指出，约瑟和便雅悯这两个由同一位母亲拉结所生的两个儿子，乃是一个人的两面。当雅各看见拉结，就爱上了她，他的心专注于她。但他先娶的不是拉结，乃是利亚，利亚给他生了六个儿子。虽然拉结和利亚的使女也给他生了儿子，但拉结本人没有生育，直到雅各有了十个儿子，那时拉结才生约瑟。约瑟的名字指明要增添另一个人，这表征约瑟自己不完全，需要有另一部分。所以便雅悯是约瑟的完全。因此约瑟和便雅悯是一个。你若读旧约，就看见旧约把约瑟和便雅悯放在一起作一个单位。至终约瑟藉著他两个儿子，以法莲和玛拿西，得了长子名分，承受了双分土地。这样，约瑟成了两个支派，就是以法莲支派和玛拿西支派。不仅如此，玛拿西支派还得了双分土地：半个支派得了约但河东的地，另外半个支派得了约但河西的地。约瑟和便雅悯是一个。约瑟是第十一个儿子，便雅悯是第十二个儿子，这个事实指明，他们在排行上彼此很亲近。因此，在十二个儿子中，他们是最后的一对。后来他们成了以法莲、玛拿西和便雅悯三个支派，安营在神居所的后面。犹大是在帐幕之前领头的支派，但约瑟是在帐幕之后。现在我们来看这一组重要的方面。约瑟是非常忠信的，也是绝对得胜的。按照旧约的记载，约瑟是第一个完全的人。在他之前，连挪亚在内，没有一个是完全的。但在约瑟身上，我们找不到过错；他在行为上是绝对完全的。约瑟所以完全，因为他是全然得胜的。此外，旧约把约瑟比作满有力量的公牛。（申三三17。）他不是凶猛的狮子，或险恶的狼，乃是满有力量的牛。约瑟既是牛，就有两角：以法莲和玛拿西。约瑟用这两角把万民赶到地极。这指明约瑟在得胜中是刚强的。
3Before we consider the significant aspects of Joseph and Benjamin, I wish to point out that Joseph and Benjamin, two sons born of one mother, Rachel, are two aspects of one person. When Jacob saw Rachel, he fell in love with her, and his heart was set on her. However, he did not firstly marry Rachel, but Leah, who brought forth six sons. Although children had also been born to the maids of Rachel and Leah, Rachel herself did not bear any children until ten sons had been born. Only then did Rachel give birth to Joseph, whose very name indicated that another was to be added. This signifies that in himself there was no completion with Joseph; there was the need of another part. Benjamin, therefore, was Joseph’s completion. Thus, Joseph and Benjamin are one. If you read the Old Testament, you will see that it places Joseph and Benjamin together as a unit. Eventually, Joseph received the birthright and through his two sons, Ephraim and Manasseh, inherited the double portion of the land. In this way Joseph became two tribes, the tribe of Ephraim and the tribe of Manasseh. Furthermore, the tribe of Manasseh received two portions of the land: one half of this tribe received land on the east of the Jordan River, and the other half received land on the west. Joseph and Benjamin are one. The fact that Joseph was the eleventh son and Benjamin, the twelfth indicates that they were close to each other in sequence. Thus, among the twelve sons, Joseph and Benjamin were the last pair. Later they became the three tribes of Ephraim, Manasseh, and Benjamin, which were encamped at the rear of God’s dwelling place. Judah was the leading tribe in the front of the tabernacle, but Joseph was at the rear. Let us now consider the significant aspects of this group. Joseph was very faithful, and he was absolutely victorious. According to the record of the Old Testament, Joseph was the first perfect person. No one who preceded him, including Noah, was perfect. But in Joseph we can find no fault; he was utterly perfect in his behavior. Joseph was perfect because he was altogether victorious. Furthermore, the Old Testament likens Joseph to an ox full of strength (Deut. 33:17, Heb.). He was not a fierce lion or a threatening wolf, but an ox full of strength. As an ox, Joseph had two horns: Ephraim and Manasseh. With these two horns Joseph will push the peoples together to the ends of the earth. This indicates that Joseph is strong in victory.
4约瑟也信靠神并相信神。因为约瑟完全又得胜，又因为他信靠神，神就祝福他。在圣经中，没有一个人比约瑟所得的福更大。我们将看见，他得著时间和空间里十项祝福，得著从已过的永远到将来的永远，从天到地的每样东西。约瑟得著了一切。整个宇宙成了他所得的福。便雅悯被描述为撕掠的狼。（创四九27。）再者，神的居所与便雅悯同在。申三三12。)因此，雅各带著祝福的豫言，结束于宇宙之福的丰满和神的居所。创世记四十九章的末尾，需要启示录二十一、二十二章为其完整的发展。
4Joseph also trusted in God and believed in Him. Because Joseph was perfect and victorious, and because he trusted in God, God blessed him. No one in the Bible received a blessing greater than that given to Joseph. As we shall see, he was blessed with ten items in time and in space, with everything from eternity past to eternity future and from heaven to earth. Joseph received everything. The entire universe became a blessing to him. Benjamin is described as a tearing wolf (49:27, Heb.). Also, God’s dwelling place is with Benjamin (Deut. 3 3:1 2). Thus, Jacob’s prophecy with (blessing ends with the fullness of the universal blessing and with God’s dwelling place. The end of Genesis 49 requires Revelation 21 and 22 for its complete development.
《十三》关于约瑟
13) Concerning Joseph
《1》泉旁多结果子之树的儿子
a) A Son of a Fruitful Tree by a Fountain
5创世记四十九章二十二节说，『约瑟是多结果子之树的儿子，是泉旁多结果子之树的儿子，他的枝条探出墙外。』(另译。)首先，约瑟是多结果子之树的儿子。这个儿子当然是树的主枝。若约瑟是主枝，是儿子，就多结果子的树必定是雅各。按照圣经的记载，在雅各之前，没有一个人有十二个儿子。(十二是永远完全的数字。)雅各有十二个儿子，意思是他的果子繁多。雅各是以撒的儿子，以撒是亚伯拉罕的儿子，亚伯拉罕是蒙召族类的父。在圣经里，神称为亚伯拉罕的神，以撒的神，雅各的神。(出三6，太二二32。)这也是三一神的名称。亚伯拉罕的神是指父神，以撒的神是指子神，雅各的神是指灵神。我们曾指出，我们不该把亚伯拉罕、以撒、雅各看作三个人，应当看作一个人的三方面。同样，三一神的三乃是三而一。雅各表征三一神的第三者，灵的来临。父在子里面，子成了灵。因此，灵是我们神的流出。我们若摸著圣经的灵，就会看见雅各这个多结果子的人，表征生产的神。神是多结果子的树。这由约翰十五章得以证明，那里基督说，祂是葡萄树。基督作神的具体化身，乃是生产的树。基督实在是多结果子的。在创世记四十九章这里，我们看见这棵树的儿子。神的儿子是从神发出的枝条。因这缘故，在旧约中基督称为枝子。（耶二三5，亚六12。）圣经深奥又奇妙，远超过我们所能理解的。一面圣经说基督是树，另一面说祂是枝子。那么祂是树还是枝子？祂两者都是。祂是树，作神的具体化身；祂是枝子，作神发出的枝条。豫表基督的约瑟，也是多结果子之树的儿子，是神发出的枝条。约瑟就是神的发枝。我们都知道，树的枝子是树的一部分。因此，雅各的儿子约瑟，是多结果子之父雅各的一部分。按豫表说，约瑟是神的儿子基督，祂是多结果子之神发出的枝条。
5Genesis 49:22 says, “A son of a fruitful tree is Joseph, a son of a fruitful tree by a fountain; whose branches run over the wall” (Heb.). Firstly, Joseph is a son of a fruitful tree. This son is, of course, the bough of a tree. If Joseph is the bough, the son, then the fruitful tree must be Jacob. According to the record of the Bible, no one prior to Jacob had twelve sons. (Twelve is the number of eternal completion.) The fact that Jacob had twelve sons means that he was very fruitful. Jacob was the son of Isaac, and Isaac was the son of Abraham, the father of the called race. In the Bible God is called the God of Abraham, the God of Isaac, and the God of Jacob (Exo. 3:6; Matt. 22:32). This title is also the title of the Triune God. The God of Abraham refers to God the Father, the God of Isaac refers to God the Son, and the God of Jacob refers to God the Spirit. As we have pointed out, we should not consider Abraham, Isaac, and Jacob as three persons, but as three aspects of one person. In like manner, the three of the Triune God are three in one. Jacob signifies the coming of the Spirit, the third of the Triune God. The Father was in the Son, and the Son became the Spirit. Thus, the Spirit is the issue of our God. If we touch the spirit of the Bible, we shall see that, as a fruitful person, Jacob signifies the producing God. God is the fruitful tree. This is proved by the fifteenth chapter of John, where Christ says that He is the vine tree. Christ as the embodiment of God is the producing tree. Christ truly is fruitful. Here in Genesis 49 we see a son of this tree. The Son of God is the branching out of God. For this reason, in the Old Testament Christ is called the Branch (Jer. 23:5; Zech. 6:12). The Bible is deep, profound, and far beyond our understanding. On the one hand, the Bible says that Christ is a tree and, on the other hand, it says that He is the branch. Is He then the tree or the branch? He is both. As the embodiment of God, He is the tree, but as the branching out of God, He is the branch. Joseph, a type of Christ, was also the son of a fruitful tree, the branching out of God. Joseph was God’s branching out. As we all know, the branch of a tree is part of the tree. Thus, Joseph, the son of Jacob, was part of Jacob, the fruitful father. Speaking typically, Joseph was Christ as the Son of God who was the branching out of the fruitful God.
6四十九章二十二节说，约瑟是泉旁多结果子之树的儿子。泉是神，树是神，一切都是神。豫表多结果子之树的雅各，凭著神这泉源而活。树需要水，树如果有水，就能多结果子。雅各知道，他所有的果子都是来自神这泉源。这里告诉我们，雅各的儿子约瑟，将这出于泉源之树的一切丰富分枝出来。
6Verse 22 says that Joseph is a son of a fruitful tree by a fountain. The fountain is God. The tree is God; the fountain is also God; everything is God. Jacob, a type of the fruitful tree, lived by God as the fountain. A tree requires water. If it has water, it will grow fruitfully. Jacob realized that all his fruitfulness came from God as the fountain. Here we are told that Joseph, as the son of Jacob, branches out all the riches of this tree that come from the fountain
《2》他的枝条探出墙外
b) His Branches Running over the Wall
7这多结果子之树的儿子，就是主枝，他的枝条探出墙外。创世记四十九章满了寓意的话。在二十二节有花园、墙，墙内有树。这树的主枝有许多枝条，这些枝条探出墙外。按寓意说，这意思是雅各的活动已经越过墙外。他没有被限制在美地，乃是探出墙外到了埃及。他从美地的界限扩展到另一个范围。今天，基督就是那在我们里面的约瑟，扩展到限制的墙外。墙不能限制约瑟的扩展，墙不能限制这主枝向外伸展。我们有这位约瑟在我们里面。这意思是我们有基督在我们里面作今日的约瑟。我们的约瑟有许多探出墙外的枝条。这些枝子越过一切的限制，就如家庭、学校、或反对者的限制。不管墙多高，约瑟的枝子都要探出去；不管反对的墙多高，在我们里面的基督要藉著许多枝条探出墙外。
7The son, the bough, of this fruitful tree has branches that run over the wall. Chapter forty-nine is filled with figurative speech. In verse 22 we have a garden, a wall, and a tree inside the wall. The bough of this tree has many branches, and these branches run over the wall. According to the figure, this means that Jacob was moving out beyond the wall. He was not limited to the good land, but he ran out over the wall to Egypt, spreading beyond the limits of the good land into another region. Today, Christ as the very Joseph within us is spreading over the restricting wall. The wall cannot restrict Joseph’s spreading; it cannot limit the branching out of this bough. We have this Joseph within us. This means that we have Christ within us as today’s Joseph. Our Joseph has many branches which are running over the wall. These branches run over all limitations, for example, the limitations of family, school, or the restrictions of the opposition. No matter how high the wall may be, Joseph’s branches will run over it. No matter how high the opposing wall may be, the very Christ within us will run over the wall by means of the many branches
《3》曾被弓箭手苦害
(c) Having Been Harassed by the Archers
8创世记四十九章二十三节说，『弓箭手将他苦害，向他射箭，埋伏等候他。』（另译。）这是指约瑟的受苦。他哥哥们像攻击他、向他射箭的弓箭手。当他们牧放父亲的羊群时，父亲差遣约瑟去看他们，而他们真的埋伏等著他。当约瑟到了，他们就抓住他。
8Verse 23 says, “The archers have bitterly harassed him, and shot at him, and lay in wait for him” (Heb.). This refers to Joseph’s suffering. His brothers were like archers who attacked him and shot arrows at him. When they were shepherding the flock of their father, Joseph was sent by their father to visit them, and they were actually lying in wait for him. When he came, they seized him.
《4》他的弓仍旧坚硬，他的手健壮敏捷
d) His Bow Remaining Firm and the Arms of His Hands Being Made Strong and Agile
9但约瑟的哥哥们没有胜过他。四十九章二十四节说，『他的弓仍旧坚硬，他的手臂因雅各之大能者的手健壮敏捷；（这是因那牧者，以色列的磐石。）』（另译。）约瑟的哥哥们没有得胜，因为约瑟的弓仍旧坚硬，他的手臂因雅各的大能者健壮敏捷。这位雅各的大能者是雅各的牧者，也是他的磐石。雅各有一位照顾他的牧者，有一个可以站在其上的磐石。这牧者和磐石都是雅各的大能者。约瑟凭他父亲的大能者而健壮。
9However, Joseph’s brothers did not gain the victory over him. Verse 24 says, “But his bow remained firm, and the arms of his hands were made strong and agile by the hands of the mighty one of Jacob; (from thence is the shepherd, the stone of Israel)” (Heb.). Joseph’s brothers were not victorious because Joseph’s bow remained firm and the arms of his hands were made strong and agile by the mighty One of Jacob. This mighty One of Jacob was Jacob’s shepherd and his stone. Jacob had a shepherd who took care of him, and he had a stone on which to stand. Both this Shepherd and this rock were the mighty One of Jacob. Joseph was made strong through this mighty One of his father
《5》他父亲的神帮助他，全丰全足者祝福他
e) Helped by the God of His Father and Blessed by the All-sufficient
10约瑟父亲的神帮助约瑟，那全丰全足者祝福他。四十九章二十五节说，『就是你父亲的神，必帮助你；那全足者，必祝福你。』（另译。）我们将创世记四十九章二十五至二十六节所题的祝福，和申命记三十三章十三至十六节的祝福合起来，就看见约瑟所得的祝福有十方面。第一是得天上的宝物之福。（申三三13。）当然有些天上的宝物应该包括雨和雪。第二是得甘露之福。第三是得地里深处所藏之福，这是指地下的泉源和水。第四是得太阳所产生的美果之福。（申三三。）接著，第五是得月亮所养成的宝物之福。我们需要豫表基督的太阳，和豫表召会的月亮。有的果子是由基督产生的，有的宝物是由召会养成的。这些都在赐给约瑟的福里。第六是得上古之山的至宝之福，第七是得永世之岭的宝物之福。（申三三15。）在这一切的福里，包括一切的时间和空间。从上古到永远，包括一切的时间；从天到地，以及地的深处，包括一切的空间。这指明宇宙中一切的美物都成了约瑟的福。第八项福包括地和其中所充满的宝物。（申三三16。）这必定包括金银等矿物。第九项福见于四十九章二十五节:『胸和腹的福。』（另译。）腹的福是为生产，胸的福是为乳养。这些是指生命的生产。这是惟一的生命之福。第十项福是『住荆棘中者的美意。』(申三三16，直译。)以后我们要看见，住在荆棘中的那一位（出三4）要住在殿里，住在召会里，然后要住在新耶路撒冷里。一切的荆棘要变化成为宝石。先前神是住在荆棘中间，但至终祂要住在新耶路撒冷的宝石中间。这是神的心愿，神的美意。这一切都包括在约瑟所得宇宙的福中。
10The God of Joseph’s father helped him and the all - sufficient One blessed him. Verse 25 says, “Even by the God of thy father, who helpeth thee; and by the All - sufficient, who blesseth thee” (Heb.). When we combine the blessings mentioned in 49:25-26 with those in Deuteronomy 33:13-16, we see that the blessings bestowed upon Joseph were of ten aspects. First, he was blessed with the precious things of heaven (Deut. 33:13). Certainly some of the blessings of the precious things of heaven should include rain and snow. Second, he was blessed with the dew. Third, he was blessed with the blessing of the deep that lies beneath. This refers to the springs, fountains, and waters underneath the earth. Fourth, he was blessed by the precious fruits brought forth by the sun (Deut. 33:14). After that, as the fifth blessing, he had the blessing of the precious things put 14 forth by the moon. We need both the sun, which typifies Christ, and the moon, which typifies the church. Some fruits are brought forth by Christ, and some precious things are put forth by the church. All these were among the blessings bestowed upon Joseph. The sixth blessing Joseph received was the blessing of the best things of the ancient mountains, and the seventh was the precious things of the eternal hills (Deut. 33:15, Heb.). In all these blessings all of time and space is included. From ancient times to eternity, all of time is included, and from heaven to earth, including the deep under the earth, all of space is included. This indicates that all the good things in the universe have become blessings to Joseph. The eighth blessing includes the precious things of the earth and its fullness (Deut. 33:16). Certainly this must include minerals such as gold and silver. The ninth blessing is seen in Genesis 49:25: “Blessings of the breasts, and of the womb.” The blessings of the womb are for begetting, and the blessings of the breasts are for nourishing. These refer to the producing of life. This is the only blessing that is of life. The tenth blessing is “the good will of him that dwelt in the bush” (Deut. 33:16). Later we shall see that the One who dwelt in the bush (Exo. 3:4) will dwell in the temple, in the church, and then in the New Jerusalem. All the bushes will be transformed into precious stones. Formerly, God dwelt among the bushes, but eventually He will dwell among the precious stones in the New Jerusalem. This is the very desire of God’she art, His good will. All these things are included in the universal blessing bestowed upon Joseph.
11最大的福是那住荆棘中者的同住。神住在我们中间是最大的福。假设你的父亲给你很多东西，然后离开你走了，这不是很好。父神给了我们许多东西，但至终祂赐给我们终极的福，乃是祂的同住。当我们从圣经的创世记读到启示录，我们看见神给了我们许多美物。但神最终所给我们的乃是祂的同住。这一切的福都是基督的基业。希伯来一章二节说，神已经立基督作承受万有者。一切在时间和空间里的美物，都是基督的基业。这是神给基督的福；我们是基督的伙伴，有分于祂的基业。在这里约瑟代表基督；父一切的福都给了祂。在新约里告诉我们，万有都给了子。这些就是在空间、时间和生命里的福。这一切就是基督的基业，而我们是祂的伙伴，与祂一同承受这一切的福。这不仅是得救或国度的问题。一切从上古到永远，在时间里的事物；每一件从天上到地底下，在空间里的事物，以及生命一切生产和乳养的方面，都是给了基督的福。
11The greatest blessing is the dwelling of the One who dwelt in the bush. God’s dwelling among us is the foremost blessing. Suppose your father gives you many things and then leaves you and goes away. This would not be very good. The Father has given us so much, but eventually He gives us His ultimate blessing --His dwelling. As we read the Bible from Genesis to Revelation, we see that God has given us many good things. But what God finally gives us is His dwelling. All these blessings are Christ’s inheritance. Hebrews 1:2 says that God has appointed Christ Heir of all things. All the good things throughout time and space are the inheritance of Christ. This is God’s blessing to Christ. And we are Christ’s partners participating in His inheritance. Joseph here represents Christ. All the blessings of the Father go to Him. In the New Testament we are told that all things have been given to the Son. These are the blessings in space, in time, and in life. All this is Christ’s inheritance, and we, His partners, join Him to inherit all these blessings. It is not simply a matter of salvation or of the kingdom. All the things in time from ancient times to eternity, everything in space from heaven to underneath the earth, and all the producing and nourishing aspects of life are the blessings bestowed upon Christ.
12这位基督是那与弟兄迥别的。（创四九26。）在希伯来文中，迥别和拿细耳人同字。按照民数记六章所记，有些以色列的男子，要从其他的人中分别出来，绝对为神而活。约瑟就是这样的人。他是圣经中第一个拿细耳人，从他弟兄们中间分别出来。基督成了真拿细耳人，从所有人中分别出来。因此，约瑟豫表基督是拿细耳人，从一般人中分别出来，完全为神活著。这分别出来的一位，已经领受全宇宙的福。宇宙的福临到这位拿细耳人的头顶上。《6》他的威严像他公牛中头生的，
12This Christ was the One separate from His brothers (49:26). The Hebrew word rendered “separate” is also the word for Nazarite. According to Numbers 6, certain Israelite males were separated from the others to live absolutely for God. Joseph was such a one. He was the first Nazarite in the Bible, separate from his brothers, and Christ became the real Nazarite, separate from all the people. Thus, Joseph typified Christ as the Nazarite, the One who was separated from the common people to live wholly for God. This separated One has received the blessing of the whole universe. The universal blessing is bestowed upon the crown of the head of such a Nazarite. (f) His Majesty Being like the Firstborn of His Ox, and His
他的角像野牛的角
Horns Being like the Horns of the Wild Ox
13申命记三十三章十七节说，『他的威严像他公牛中头生的，他的角像野牛的角，用以觝触万邦，直到地极；这角，是以法莲的万万，玛拿西的千千。』（另译。）约瑟像公牛中头生的那样强壮。这公牛有两角，一是以法莲，一是玛拿西。公牛用这两角觝触万民，直到地极。这也是基督的一幅图画。基督是有两角的强壮公牛，照著祂的心愿将万民赶在一起。这要发生在主回来的时候。今天万民是分散且扩展的，但日子将到，基督这强壮的公牛，要把万民赶在一起。祂会说，『俄国人和别的邦国，不要扩展你们自已了。我要觝触你们，直到地极。』要记得，创世记四十九章是对神子民全部历史的豫言性记录，开始于罪人，结束于承受万有、接管全地的基督。基督不仅多结果子、得胜、蒙最高的福；祂也满有力量，要照著祂的定旨推动地上的万民。许多世纪以来，住在寒冷地区的俄国人，一直想要扩展到南方，到地中海。当他们想要抵达波斯湾，英国人把他们打退了。然后他们造了西伯利亚铁路到远东，以谋出海。此后他们造了满洲铁路通到太平洋，但英国人又帮助日本人把他们打败了。今天俄国人想要渗透地中海和红海。因这缘故，埃及非常重要。俄国人的阴谋是要接管美地，囊括耶路撒冷。但最后基督这强壮的公牛，要带著两角来把俄国人赶回北方。祂会说，『俄国人，你的定命是要住在寒冷地区，不要想下到地中海，这地区是永远为我子民保留的。』这强壮的公牛要觝触俄国人和其他的人，直到地极。你若认为我在乱说，请你等著看，迟早这事要发生。今天国际关系的关键中心是中东，许多国家都要伸展到这地区。但是约瑟这强壮的公牛，要同著以法莲的万万和玛拿西的千千而来，把那些人赶回地极去。祂会说，『离开地中海，这地区是为我子民的。你们不可到这里来！』
13Deuteronomy 33:17 says, “His majesty is like the firstborn of his ox, and his horns are like the horns of a wild ox: with them he shall push the peoples together to the ends of the earth: and these are the ten thousands of Ephraim, and these are the thousands of Manasseh” (Heb.). Joseph was strong, like the firstborn of the ox. This ox has two horns. One was Ephraim, and the other was Manasseh. With these two horns the ox pushes together the peoples to the ends of the earth. This also is a picture of Christ. Christ is a strong ox with two horns, pushing the peoples together as He desires. This will take place at the Lord’s coming back. Today the peoples are scattered and spreading. But the day will come when Christ as the strong ox will push the peoples together. He may say, “Russians and other nations, don’t spread yourselves out. I shall push you together to the ends of the earth.” Remember, Genesis 49 is a prophetic record of the entire history of God’sp eople, beginning with sinners and ending with the Christ who inherits all things and takes over the whole earth. Christ is not only fruitful, victorious, and blessed to the uttermost; He is also full of strength to push the peoples on earth according to His purpose. For centuries, the Russians, inhabitants of a cold region, have been trying to spread to the south, to the Mediterranean Sea. When they tried to reach the Persian Gulf, the British fought them back. Then they built the Siberian railroad to the Far East in order to reach the sea, and after that they constructed the Manchurian railroad to the Pacific. But the British helped the Japanese to defeat them. Today the Russians are trying to penetrate the Mediterranean Sea and the Red Sea. For this reason, Egypt is very important. The hidden intention of the Russians is to take over the good land, including Jerusalem. But eventually Christ, the strong ox, will come with two horns and push the Russians back to the northern region. He may say, “Russians, your destiny is to live in a cold region. Do not try to come down to the Mediterranean Sea, which is reserved eternally for My people.” This strong ox will push back the Russians and other peoples to the uttermost. If you think I am speaking nonsense, I ask you to wait and see. Sooner or later, this will happen. The crucial center of international relations today is the Middle East, and many nations want to spread into that region. But Joseph, the strong ox, will come with the ten thousands of Ephraim and the thousands of Manasseh to push the peoples back to the ends of the earth. He may say, “Get away from the Mediterranean Sea. This region is for My people. You must not come here!”
《十四》关于便雅悯
14) Concerning Benjamin
《1》撕掠的狼
a) A Tearing Wolf
14现在我们来看关于便雅悯的两个主要点。创世记四十九章二十七节说，『便雅悯是个撕掠的狼，早晨要吃他所抓的，晚上要分他所夺的。』在希伯来文中，撕掠的意思是撕成粉碎。多年来这一节的狼字使我感到困扰。虽然狮子或老虎似乎是积极的，狼却不是积极的。但基督不仅是得胜的狮子，也是撕掠的狼。便雅悯这撕掠的狼，也是基督的豫表。因此这里所指的狼是积极的，不是消极的。他早晨要吃他所抓的，晚上要分他所夺的，就是准备掠物为次晨的食物。这意思是说，基督不仅是得胜者，也是撕掠者，是吞吃祂仇敌的一位。《2》同耶和华居住，耶和华终日遮
14Now we come to the two main points concerning Benjamin. Genesis 49:27 says, “Benjamin is a tearing wolf: in the morning he shall devour the prey, and in the evening he shall divide the spoil” (Heb.). In Hebrew the word translated “tearing” means “to tear into pieces.” For years I was troubled by the word “wolf” in this verse. Although a lion or a tiger seems positive, a wolf is not positive. However, Christ is not only the overcoming lion, but also the tearing wolf. Benjamin, a tearing wolf, is also a type of Christ. Therefore, the reference to a wolf here is positive, not negative. In the morning he will devour the prey, and in the evening he will divide the spoil, that is, prepare the spoil for the next morning’s meal. This means that Christ is not only the overcoming One, but also the tearing One, the One who eats His enemy. (b) Dwelling by the Lord, and the Lord Covering Him All
蔽他，也住在他两肩之中
the Day Long and Dwelling between His Shoulders
15申命记三十三章十二节题到便雅悯，说，『耶和华所亲爱的，必同耶和华安然居住，耶和华终日遮蔽他，也住在他两肩之中。』『同耶和华』指明便雅悯要作耶和华的邻舍，他要住在耶和华隔壁。因著他要住在耶和华隔壁，他必安然居住。任何人住在耶和华旁边，必定安然居住，这一节也说，耶和华要终日遮蔽、荫蔽便雅悯，甚至住在他两肩之中。这里我们需要指出，耶路撒冷不在犹大境内，乃在便雅悯境内。（士一21。)你若查看地图，会看见便雅悯的境界有两肩朝向南方，在便雅悯这两肩之中有耶路撒冷，圣殿，就是耶和华的居所，就在那里。
15Speaking of Benjamin, Deuteronomy 33:12 says, “The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.” The words “by him” indicate that Benjamin will be the Lord’s neighbor. He will dwell next door to the Lord. Because he will dwell next door to the Lord, he will dwell in safety. Certainly anyone who dwells by the Lord will dwell in safety. This verse also says that the Lord will cover, overshadow, Benjamin all day long and even dwell between his shoulders. Here we need to point out that Jerusalem was not located in the territory of Judah, but in the territory of Benjamin (Judg. 1:21). If you consult a map, you will see that the territory of Benjamin lies with two shoulders toward the south and that between these two shoulders of Benjamin was Jerusalem, where the temple, the Lord’s dwelling, was located.
16耶和华的居所乃是遮蔽，终日荫蔽便雅悯，正如在永世里主要用祂的帐幕覆蔽祂的子民一样。（启七15。）今天召会作主的居所，也是遮蔽，荫蔽了召会的人。在雅各十二个儿子中，第一个是罪人，最后一个成了神的居所。在创世记三章，我们都是罪人，但在圣经末了，在启示录二十一、二十二章，我们都成了便雅悯，神的居所。所以我说，没有约瑟和便雅悯，神子民的历史就没有恰当的完成。但在约瑟身上，我们看见基督领受了宇宙包罗万有的福；在便雅悯身上，我们看见神住在祂所拣选的子民中间。这就是新耶路撒冷和新天新地。新天新地乃是一切的福都归给基督的范围。在这新范围中，每样东西都是给基督之福的一部分；在这范围内，有一个地方，就是新耶路撒冷，乃是神永远的居所。这一切都由约瑟和便雅悯的生活描绘出来。今天我们是在召会生活中，至终我们要在新耶路撒冷里。你知道谁要在那里？约瑟和便雅悯。在今天正当的召会生活中，没有流便或西缅。至终，在召会生活中，只有约瑟和便雅悯，就是耶和华的福和神的居所。时候将到，在召会中只有约瑟和便雅悯。召会要在神宇宙的福之下，并要成为祂的居所。整本圣经是神子民历史的记载，其完成就是宇宙的福和神永远的居所。新天新地和新耶路撒冷描绘出基督所承受的宇宙之福和神的居所。我们要从流便到便雅悯，从罪人到神的居所，走尽全程。约瑟是神完满之福的表号，便雅悯是神永远居所的表号。在今天的召会中，我们有那在新天新地同新耶路撒冷中要来之事的小影；因为我们豫尝了那完满的福，并且我们是神的居所。就某种意义说，我们都是约瑟和便雅悯。我们是蒙福的子民，并且我们是神的居所。这就是约瑟和便雅悯。
16The Lord’s dwelling was a cover that overshadowed Benjamin all the day long, as the Lord will overshadow His people in eternity with His tabernacle (Rev. 7:15). Today the church as the Lord’s dwelling is also a cover that overshadows the church people. Among the twelve sons of Jacob, the first was a sinner, and the last became the dwelling of God. In Genesis chapter three we all were sinners, but at the end of the Bible, in Revelation 21 and 22, we all become Benjamin, the dwelling of God. This is the reason I said that, without Joseph and Benjamin, there would not be an adequate conclusion of the history of God’sp eople. But with Joseph we see that Christ receives the all - inclusive blessing of the universe, and with Benjamin we see that God is dwelling among His chosen people. This is the New Jerusalem and the new heaven and new earth. The new heaven and new earth are the sphere in which every blessing is bestowed upon Christ. Everything in this new sphere will be part of the blessing granted to Christ, and within this sphere will be a certain place, the New Jerusalem, which will be God’s eternal dwelling. All this is pictured by the lives of Joseph and Benjamin. Today we are in the church life, and ultimately we shall be in the New Jerusalem. Do you know who will be there? Joseph and Benjamin. In the proper church life today there is no Reuben or Simeon. Eventually, in the church life there will be only Joseph and Benjamin, the blessing of the Lord and the dwelling of God. The time will come when the church will be just Joseph and Benjamin. The church will be under His blessing universally and it will be His dwelling. The conclusion of the entire Bible as the record of the history of God’sp eople is the universal blessing and the eternal habitation of God. The new heaven and the new earth with the New Jerusalem portray the universal blessing inherited by Christ and God’s habitation. We shall go all the way from Reuben to Benjamin, from sinners to God’s habitation. Joseph is a sign of God’s full blessing, and Benjamin is a sign of God’s eternal dwelling. In the churches today we have a miniature of the things to come in the new heaven and new earth with the New Jerusalem; for we are enjoying the foretaste of the full blessing, and we are God’s dwelling. In a sense, we all are Josephs and Benjamins. We are a blessed people, and we are the dwelling of God. This is Joseph and Benjamin.