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创世记生命读经 · 第108篇

圣经中神经纶的终极完成

The ultimate consummation of God’s operation in the Bible
1我们要用本篇信息来总结有关创世记四十九章的一系列信息。四十九章是雅各对他儿子们豫言性祝福的记载。这些祝福是用隐喻、表号和象征说出的，全部需要按寓意解释。我们已看过，圣经中一切真理的种子几乎都撒在创世记里。撒在这卷书里的种子在以后各卷书中发展，并在启示录中收成。因为创世记是一卷包含圣经真理种子的书，所以四十九章的结语必定与整本圣经的结语相符合。在启示录的末了两章有两件主要的事：宇宙的福以及神与人的永远居所。
1With this message we conclude the series of messages on chapter forty-nine. Chapter forty-nine is a record of Jacob’s prophetic blessing of his sons. These blessings are given in figures, signs, and symbols, all of which need to be allegorized. We have seen that in Genesis the seeds of nearly all the truths in the Bible are sown. The seeds sown in this book are developed in the following books and are harvested in the book of Revelation. Because Genesis is a book of the seeds of the truths contained in the Bible, the conclusion of chapter forty-nine must correspond to the conclusion of the whole Bible. In the last two chapters of Revelation there are two main things: the universal blessing and the eternal dwelling of God with men
2在我们看这宇宙的福和永远的居所以先，我们需要复习一下四十九章。雅各的头四个儿子是流便、西缅、利未和犹大。按照旧约的记载，这四个儿子都是邪恶的。第一个和第四个－流便和犹大，满了情欲。第二个和第三个－西缅和利未，满了怒气。情欲和怒气是恶人的特征。在马太五、六、七章所颁布诸天之国的宪法里，主耶稣很强的论到情欲和怒气。人若能脱开这两件事，就不会犯罪。人有罪主要的是因为满了情欲和怒气。我们赞美主，在祂的恩典里，祂救了雅各的头四个儿子。不仅如此，其中两个还变化得相当奇妙。利未变化成为祭司，犹大变化成为君王。罪人竟成了祭司和君王。这是藉著君尊的救恩所完成的。
2Before we consider this universal blessing and the eternal dwelling, we need to review chapter forty-nine. The first four sons of Jacob were Reuben, Simeon, Levi, and Judah. According to the record of the Old Testament, these four sons were evil. The first and the fourth, Reuben and Judah, were full of lust. The second and the third, Simeon and Levi, were full of anger. Lust and anger characterize evil people. In the constitution of the kingdom of the heavens decreed in Matthew chapters five, six, and seven, the Lord Jesus covered lust and anger in a strong way. If a man can be kept from these two things, he will not be sinful. A man becomes sinful mostly because he is full of lust and anger. We praise the Lord that in His grace He saved the first four sons of Jacob. Moreover, two of them were transformed into something marvelous. Levi was transformed to become the priests, and Judah was transformed to become the kings. Sinners have become priests and kings. This has been accomplished by a kingly salvation
3这救恩藉著雅各的第五个儿子西布伦传送到外邦世界。在西布伦将福音运送出去之后，以萨迦进来作安息，安息在犹大所成就，西布伦所传扬的福音里。得救的人乃是安息在神的救恩里。在以萨迦以后，但来了，带来一种背道。虽然但从神的路上偏离出去，迦得却进来恢复这局面。因此，但有背道，迦得有恢复。迦得的恢复带进了亚设所表征基督全备的丰富。拿弗他利接著亚设，表征内中有基督丰富的复活。
3This salvation was sent out to the Gentile world by Zebulun, the fifth son of Jacob. After the gospel was shipped out by Zebulun, Issachar came in as rest, rest in the gospel accomplished by Judah and preached by Zebulun. The saved one rests in God’ss alvation. After Issachar came Dan and with him a form of apostasy. Although Dan deviated from God’s way, Gad came in to restore the situation. Thus, with Dan we have apostasy, and with Gad we have recovery. The recovery with Gad issues in the sufficiency of the riches of Christ symbolized by Asher. Naphtali, who follows Asher, signifies resurrection in which are the riches of Christ.
4在头十个儿子之后，我们来到末了两个：约瑟和便雅悯。你若细读这两个儿子的记载，就会看见他们没有任何缺陷或失败。在圣经里关于约瑟有很长的记载，但从没有暗示他曾在甚么事上作错或失败了。约瑟是完全的。虽然我们不能说便雅悯是完全的，但在他的生平中也没有任何缺陷的记载。约瑟称为多结果子之树的儿子，便雅悯称为右手之子。约瑟多结果子，便雅悯在神的右边，这是非常有意义的。二者都在复活里。这两个特征能很容易的应用到主耶稣基督身上。基督是多结果子之树的独一之子，祂也是在神右边的独一之子。因此约瑟和便雅悯都是基督的豫表。约瑟豫表完全的基督，带进神无限量的祝福，而便雅悯豫表基督带进神永远的居所。创世记四十九章二十二至二十六节，申命记三十三章十三至十六节指明，约瑟所得的祝福是宇宙的，且是永远的。这福从上古之山到永世之岭，指明空间和时间。基督所带来的祝福充满了宇宙的每一部分。当新天新地来临时，整个宇宙没有别的，只有祝福，且要福上加福。这是约瑟的生命，就是带来祝福的生命。创世记四十九章和申命记三十三章有关便雅悯的记载很简短。但这简短的记载给我们一幅便雅悯生命的清楚图昼。他的生命带进神的居所。至终这居所成了神永远的居所。在约瑟和便雅悯的记载里，我们发现神心愿有力的标示。在论到约瑟的话里，摩西说到『住荆棘中者的美意。』（申三三16，直译。）当神呼召摩西时，摩西看到焚烧的荆棘，神从那焚烧的荆棘中对他说话。摩西后来明白，住在荆棘中的神渴望在地上有一个居所。这是祂呼召以色列人出埃及，领他们进入旷野，并嘱咐他们给祂建造帐幕的原因。神呼召摩西时，祂是从荆棘中对摩西说话；但在帐幕造好之后，神就从帐幕中说话。（利一１。）这显示神的心意乃是要在地上与人同有一个居所。
4After the first ten sons, we come to the last two, Joseph and Benjamin. If you read the record of these two sons carefully, you will see that there is no account of any defect or failure in them. Although there is a long record regarding Joseph in the Bible, there is no hint that he was wrong in anything or that he failed. Joseph was perfect. Although we cannot say that Benjamin was perfect, there is no record of any defect in his life either. Joseph was called the son of a fruitful tree, and Benjamin, the son at the right hand. It is very meaningful that Joseph was fruitful and that Benjamin was at the right hand of God. Both are in resurrection. These two characteristics can easily be applied to the Lord Jesus Christ. Christ is the only Son of the fruitful tree, and He is also the only Son at the right hand of God. Hence, both Joseph and Benjamin were types of Christ. Joseph was a type of Christ issuing in God’sun limited, boundless, universal blessing. The perfect Christ typified by Joseph brought in God’s boundless blessing. Benjamin was a type of Christ as the One who brought in God’s eternal dwelling place. Genesis 49:22-26 and Deuteronomy 33:13-16 indicate that the blessing upon Joseph is universal and eternal. It is from the ancient mountains to the eternal hills. This indicates space and time. The blessing that Christ has brought in fills every part of the universe. When the new heaven and the new earth come, there will be nothing but blessing in the whole universe. There will be blessing upon blessing. This is the life of Joseph, the life that issues in blessing. The record concerning Benjamin in Genesis 49 and Deuteronomy 33 is very short. But this short record gives us a clear picture of Benjamin’s life. His life issues in the dwelling of God. Eventually, this dwelling becomes God’s eternal dwelling. In the record of Joseph and Benjamin we find a strong indication of what the desire of God’s he art is. In his word concerning Joseph, Moses spoke about “the good will of him that dwelt in the bush” (Deut. 33:16). When God called Moses, Moses saw a burning bush. Out of that burning bush God spoke to him. Moses later came to realize that the God who dwelt in the bush desired to have a dwelling place on earth. This was the reason He called the children of Israel out of Egypt, led them into the wilderness, and charged them to build Him a tabernacle. When God called Moses, He spoke to him out of the bush. But after the tabernacle was built, God spoke out of the tabernacle (Lev. 1:1). This reveals that God’sin tent i on was to have a dwelling place with man on earth.
5申命记三十三章十二节说，『论便雅悯说，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。』这节说神要住在便雅悯两肩之中，便雅悯要同耶和华安然居住。换句话说，便雅悯是耶和华的隔壁邻舍。许多人以为耶路撒冷是在犹大，其实是在便雅悯。君王虽然出自犹大，京城却在便雅悯。京城耶路撒冷是神的居所。按地理说，耶路撒冷位于便雅悯两肩之中。因著主安家在那里，并且便雅悯是主的邻舍，因此便雅悯安然居住。在雅各对他十二个儿子豫言的祝福里，福和居所的观念很强。这两件事带进了宇宙的福和永远的居所。我们已经指出，圣经的终极完成正好就是这两件事。在创世记三章，人成了罪人。从所有的罪人中，有好多人得救了。许多得救的人变化成了祭司和君王。君尊的救恩被当作国度的福音来传扬，得救的人在这福音里得了安息。在背道和恢复之后，带进了复活生命里的丰富。因此圣经里所包含的一切，都由雅各豫言的祝福所代表。
5Deuteronomy 33:12 says, “And of Benjamin he said, 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.” This verse says that God will dwell between Benjamin’s shoulders and that Benjamin will dwell in safety by the Lord. In other words, Benjamin will be the next-door neighbor of the Lord. Many think that Jerusalem was in Judah, but it was actually in Benjamin. Although the king came from Judah, the capital was in Benjamin. Jerusalem, the capital, was the dwelling place of God. Geographically speaking, it was located between Benjamin’s shoulders. Because the Lord made His home there and Benjamin lived in the Lord’s neighborhood, Benjamin dwelt in safety. The concept of blessing and dwelling is very strong in Jacob’s prophetic blessing of his twelve sons. These two matters issue in the universal blessing and the eternal dwelling. As we have pointed out, the ultimate consummation of the Bible is precisely these two things. In Genesis chapter three, man became a sinner. Out from among all the sinners, a good number have been saved. Many of the saved ones have been transformed into priests and kings. The kingly salvation has been preached as the gospel of the kingdom, and the saved ones have come to rest in this gospel. After the apostasy and the restoration, we have the issue of the riches in resurrection life. Therefore, all that is covered in the Bible is represented by Jacob’s prophetic blessing
6在圣经和历史上有许多的流便、西缅、利未和犹大。不仅如此，也有许多得救的人变化成了祭司和君王。救恩出自君王的职任，当作君尊的救恩传扬出来。以萨迦所表征得救的人安息在这救恩里。可是但，背道的堕落进来了。接著背道，有迦得的恢复和复兴，带进了亚设的丰富和拿弗他利的复活。至终，约瑟和便雅悯出现了，二者都豫表基督。这是圣经的概要。不过，这概要比较重在道理；因此现在我们需要来到经历这一面。我们是已经得救的流便和西缅，并且变化成了利未和犹大。在今天的召会生活里，我们乃是祭司和君王。不过，但－背道的召会－进来了。可是迦得跟著但而来，表征恢复，带进了亚设的丰裕。亚设是在拿弗他利里，就是在复活里。这一切的结果乃是约瑟和便雅悯。所以我们今天不是流便和西缅，乃是利未、犹大、约瑟和便雅悯。我能从我的良心见证，以前我是满了情欲和怒气的流便和西缅。但是经过多年，我已变化成了祭司利末，并且成了君王犹大。不仅如此，我也已经变化成了约瑟，就是满了祝福的人；也成了便雅悯，就是成为神居所的人。你如何呢？你是约瑟和便雅悯么？
6Both in the Bible and in history there have been many Reubens, Simeons, Levis, and Judahs. Moreover, many saved ones have been transformed into priests and kings. Out of the kingship has come a salvation preached as a kingly salvation. The saved ones, as symbolized by Issachar, rest in this salvation. But Dan, the fall into apostasy, has come in. Following the apostasy, there is the recovery, the restoration, with Gad, which issues in the riches of Asher and in the resurrection of Naphtali. Eventually, Joseph and Benjamin appear, both of whom typify Christ. This is a general sketch of the Bible. This sketch, however, is rather doctrinal; hence we need to come now to the matter of experience. We were Reubens and Simeons who have been saved and transformed into Levis and Judahs. In the church life today we are priests and kings. However, Dan, the apostate church, has come in. But following Dan came Gad signifying the recovery, which issues in the sufficiency of Asher. Asher is in Naphtali, in resurrection. All this results in Joseph and Benjamin. Therefore, today we are not Reubens and Simeons, but Levis, Judahs, Josephs, and Benjamins. From my conscience, I can testify that I used to be a Reuben and a Simeon full of lust and anger. But through the years I have been transformed into a Levi, a priest, and into a Judah, a king. Furthermore, I have been transformed into a Joseph, one full of blessing, and into a Benjamin, one who has become God’s dwelling place. How about you? Are you a Joseph and a Benjamin?
7现在让我们更详细的来看宇宙的福和永远的居所。
7Let us now consider the universal blessing and the eternal dwelling in more detail
１ 宇宙的福－
I. THE UNIVERSAL BLESSING
新天新地
THE NEW HEAVEN AND NEW EARTH
ａ一切都更新了
A. All Things Made New
8在启示录二十一章一节，约翰看见一个新天新地，因为第一个天和第一个地已经过去了。启示录二十一章五节说，『坐宝座的说；看哪，我将一切都更新了。』宇宙的福有一个非常奇特的特征：一切都更新了，神的祝福不随著任何旧东西。反之，祂的祝福随著那些更新过的东西。我们若盼望在我们属灵的生命、健康、家人或家庭方面，都从神接受祝福，这一切就必须是新的。我们需要更新，我们的家人和家庭也需要更新。按照圣经，任何远离神的事物都是旧的；但是任何归向神的事物都是新的。例如，你也许有个新婚妻子，但她若远离神，即使你今天刚和她结婚，她还是个老旧的妻子。但是一个人若与妻子结婚五十年，而妻子已经归向神，她就是个新的妻子。一个人或一样东西新或旧，在于和神的关系。只有神是新的。圣经里没有话说，我们的神需要更新。我们才需要更新。诸天和地并其中的一切都需要更新，但神是永远新鲜的。祂是最古的，却是最新鲜的。我们计算老的方法和神不同。我们的方法是算年纪；但神的方法是算某人或某物与祂的关系。妻子若是亲近神，她就是新的。她越亲近神，她就越新。她若与神是一，并与神调和，她就是最新的妻子。听起来也许很希奇，连书桌、餐桌或椅子，若是奉献给主，也能成为新的。例如，一位姊妹也许说，『主，今天早上我把厨房和其中所有的用具、家具和器具都献给你。』她若这样作，她的厨房和其中的一切都要成为新的。也许你有一幢全新的房子，但这房子若是与神无关，就是一幢老房子。也许你有一部又破又老的车子，但是你若说，『主，这是你的车子，和我一道坐车罢，』你的车子马上成为新车。反之，你也许有一部新车，还有两个电影明星在里面，你的车子就变得非常老旧。
8In Revelation 21:1 John saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Revelation 21:5 says, “And He who sits upon the throne said, Behold, I make all things new.” The universal blessing has a very peculiar and strange characteristic: all things are made new. God’s blessing does not go with anything old. Rather, His blessing goes with things that have been renewed. If we expect to receive blessing from God with respect to our spiritual life, health, our families, or our homes, all these things must be new. We need to be renewed, and our families and our homes need to be renewed also. According to the Bible, anything that is kept away from God is old, but anything that comes back to God is new. For example, you may have a new wife. However, if your wife is away from God, she is an old wife, even if you married her just today. But if a man has been married to his wife for fifty years and his wife has come back to God, she is a new wife. Whether a person or a thing is new or old depends upon its relationship with God. Only God is new. There is no suggestion in the Bible that our God needs to be renewed. We are the ones who need the renewing. The heavens and the earth and everything in them need to be renewed, but God is ever fresh and ever new. He is the most ancient One, yet He is the most new One, the most fresh One. Our way of reckoning oldness is different from God’s. Our way is to count by the age. But God’sway is to count on the relationship of someone or something to Him. If a wife is close to God, she is new. If she gets closer to God, she becomes newer. And if she is one with God and mingled with God, she is the newest wife. As strange as it may sound, even a desk, a table, or a chair, if they are consecrated to the Lord, can become new. For example, a sister may say, “Lord, this morning I consecrate to You my kitchen and all the utensils, furniture, and appliances in it.” If she does this, her kitchen and everything in it will become new. You may have a brand new house. However, if this house is kept away from God, it will become an old house. You may have a poor, old car. But if you say, “Lord, this is Your car; take a ride with me,” your car immediately becomes a new car. On the contrary, you may have a new car and put two movie stars in it and your car becomes very old.
9新天新地要充满神的祝福，因为第一个天和第一个地都要过去。许多年前，我以为新天新地绝对是新的。后来我才知道，新天新地乃是更新过的旧天旧地。我们也是一样，当我们重生时，我们就得了更新。更新的意思就是归向神，并且有属神的东西放进我们里面。第一个天和第一个地变旧了，因为背叛神的撒但，天使族类的头，和亚当，人类的头，使天和地远离了神。因著天使和人类远离了神，天地就都变旧了。赞美主，在基督里我们已经归向神，并且将属神的东西接受到我们里面！因此我们得了更新。我们都盼望从神接受一些祝福。接受神祝福的秘诀，乃是把每一事物带给神，并让神进入每一事物。例如，把你的厨房带给神，并让神进入你的厨房。对你的孩子，甚至对你的银行账户，都要这样作。你若把孩子和银行账户带给神，就会有祝福。虽然今天我们不是真正在新天新地里，但我们可以有豫尝。许多时候我体会到我是在豫尝新天新地，因为祝福围绕著我。在我四周的每一事物都是祝福。
9The new heaven and the new earth will be filled with God’s blessing because the first heaven and the first earth will have passed away. Many years ago I thought that the new heaven and the new earth were absolutely new. Later I learned that the new heaven and the new earth will be the old heaven and the old earth renewed. It is the same with us. When we were regenerated, we were renewed. To be renewed means to come back to God and to have something of God put into us. The first heaven and the first earth became old because they were kept away from God by Satan, the head of the angelic race, and then by Adam, the head of the human race, both of whom were rebellious against God. Because the angels and mankind were kept away from God, both heaven and earth became old. Praise the Lord that in Christ we have come back to God and have received something of God into us! Thus, we are renewed. We all expect to receive some blessing from God. The secret of receiving God’s blessing is to bring everything to God and to let Him get into everything. For example, bring your kitchen to God and allow God to come into your kitchen. Do the same thing with your children and even with your bank account. If you bring your children and your bank account to God, there will be blessing. Although we are not actually in the new heaven and new earth today, we may have a foretaste. Many times I have the realization that I am in the foretaste of the new heaven and the new earth because I am surrounded by blessing. Everything around me is blessing
ｂ不再有海
B. No More Sea
10当新天新地出现时，就不再有海。（启二一１。）海是鬼的源头，使一切事物远离神。自从撒但背叛，神就不断的作工要除灭海。在创世记一章，神限制海水。历代以来，神已作了许多事减少海。每一次一个罪人得救了，海就多受一点限制。今天若有一百个罪人得救，海就要大受限制。至终在新天新地里，海要减到无有。那些使天和地离开神的事物，其源头就不再有了。
10When the new heaven and new earth appear, there will be no more sea (Rev. 21:1). The sea is the source of the demons, which keep things away from God. Since Satan’s rebellion, God has been continually working to eliminate the sea. In Genesis 1 God limited the water of the sea. Throughout the centuries, God has done much to reduce the sea. Every time a sinner is saved, the sea is limited a little more. If a hundred sinners would be saved today, the sea would be limited a great deal. Eventually, in the new heaven and new earth, the sea will be reduced to nothing. The source of the things which have kept heaven and earth away from God will be no more
ｃ不再有眼泪、死亡、悲哀、哭号、疼痛
C. No More Tears, Death, Sorrow, Crying, and Pain
11启示录二十一章四节说，『神要从他们眼中擦去一切的眼泪，不再有死亡，也不再有悲哀、哭号、疼痛，因为先前的事都过去了。』当海不再有时，也就不再有眼泪。一切的眼泪都是从海来的，海水干了以后，我们就不可能流泪了。此外包括疾病与软弱在内的死亡也没有了。按照林前十一章，我们先有软弱，后有疾病，最后有死亡。说不再有死亡，意思也是不再有软弱与疾病。海是死亡、软弱、疾病的源头。海被消除，就不再有眼泪，不再有死亡，不再有软弱，不再有疾病，也不再有悲哀、哭号或疼痛。你可能读圣经多年，却从来不晓得悲哀、哭号和疼痛的源头是海。就属灵的意义说，是海造成这一切。当海不再有了，这些事也就不再有了。
11Revelation 21:4 says, “And He shall wipe away every tear from their eyes; and death shall be no more; nor sorrow, nor crying, nor pain—they shall be no more; for the former things have passed away.” When the sea is no more, there will also be no more tears. All tears come from the sea. After the sea has been dried up, it will be impossible for us to shed tears. Furthermore, there will be no death, which includes sickness and weakness. According to 1 Corinthians 11, we first have weakness, then sickness, and finally death. To say that there will be no more death also means that there will be no more weakness and sickness. The sea is the source of death, weakness, and sickness. When the sea has been eliminated, there will be no more tears, no more death, no more weakness, and no more sickness. Moreover, there will be no more sorrow, crying, or pain. Although you may have read the Bible for years, you have probably never realized that the source of sorrow, crying, and pain is the sea. Spiritually speaking, the sea causes all these things. When the sea is no more, these things also will be no more
ｄ不再有咒诅
D. No More Curse
12启示录二十二章三节说，『一切咒诅必不再有。』今天地上几乎到处都有咒诅。但是日子将到，那时不再有咒诅，因为咒诅的源头－海－干了。
12Revelation 22:3 says, “And there shall no longer be any curse.” Today on earth there is a curse almost everywhere. But the day is coming when there will be no more curse, for the source of the curse—the sea— will be dried up
ｅ不再有黑夜
E. No More Night
13启示录二十二章五节说，『不再有黑夜。』说不再有黑夜，意思是不再有黑暗。在神宇宙的祝福下，一切都是光亮透明的，不再有黑暗、不明。这是新天新地的光景。
13Revelation 22:5 says, “And night shall be no more.” To say that there is no more night means that there is no more darkness. Under God’s universal blessing everything will be bright and crystal clear. There will be no darkness, no opaqueness. This is the condition of the new heaven and the new earth
14我们需要把宇宙之福的一切方面应用到自己身上。在你的生活里仍有海么？仍有眼泪、死亡、软弱与疾病么？仍有悲哀、哭号、疼痛、咒诅与黑暗么？如果这些东西仍在你的生活里，就指明你缺少祝福。当我们来看约瑟的生平时，我们看到他的生活中没有黑暗、不明或咒诅。甚至他被关在监牢里，结果也不是咒诅，乃是祝福。他虽然受他哥哥们的逼迫，那逼迫的结果却是祝福。
14We need to apply all these aspects of the universal blessing to ourselves. In your life is there still the sea? Are there still tears, death, weakness, and sickness? Are there sorrow, crying, pain, the curse, and darkness? If these things are in your life, it indicates that you are short of blessing. When we come to the life of Joseph, we shall see that in his life there was no darkness, opaqueness, or curse. Even the result of his being put into prison was not a curse, but a blessing. Although he was persecuted by his brothers, the issue of that persecution was blessing.
15今天我们可以豫尝新天新地，其中没有咒诅，只有祝福。我们若是仍与妻子或丈夫争吵，我们就是在海、死亡、软弱、疾病与黑暗之下，我们是在无光的深夜里。但是假设在我们的婚姻生活中没有争吵，也没有埋怨，只有赞美主；这指明海在我们的婚姻生活中已经干了。约瑟有一个特征非常特出。他虽然受过许多苦，却从不埋怨。当他向弟兄们表明身分时，他似乎说，『把我送到这里来的不是你们，乃是神。我不埋怨你们，我赞美神。』约瑟没有埋怨，只有赞美，因为他在祝福之下，不在咒诅之下。你若埋怨，那是你仍在咒诅之下的标记。你也许有很多理由埋怨，但每一个理由都是咒诅。你若是在神祝福之下的人，就不会有埋怨。你不埋怨，反而说，『赞美主！凡事都效力，叫我得益处。』
15Today we may have a foretaste of the new heaven and the new earth in which there is no curse, only blessing. If we still quarrel with our wife or husband, we are under the sea, death, weakness, sickness, and darkness. We are in a thick night without light. But suppose in our married life there is neither quarreling nor complaining, but praises to the Lord. This indicates that the sea in our married life has been dried up. One characteristic of Joseph is very striking. Although he suffered a great deal, he never complained. When he made himself known to his brothers, he seemed to say, “It was not you who sent me here. It was God. I don’t complain against you—I praise God.” With Joseph, there is no complaining, only praising, because he was under the blessing, not under the curse. If you complain, it is a sign that you are still under the curse. You may have many reasons to complain, but every reason is a curse. If you are one under God’s blessing, there will be no complaining. Instead of complaining, you will say, “Praise the Lord! Everything works for good to me
16用客观、道理的方法读经很容易，但我们需要看见，圣经上所记载的事，就是为著我们今天的。不要等候新天新地，今天就可以活著豫尝新天新地的光景。我们可以活著没有埋怨、责备、咒诅或黑暗。我们可以过满了祝福的生活。一切的眼泪可能是喜乐的眼泪，而不是悲哀的眼泪，这是我们今天可以享受的宇宙之福的小影。『宇宙』这辞的意思是：祝福是随处的。不是说妻子对我好我就蒙福；她不好我就受咒诅。事情是不是祝福，不在于你的妻子。乃在于你。你若埋怨，妻子对待你的方式就是咒诅。你若赞美主，就是祝福。让我告诉你一个秘诀：我们的赞美会把咒诅转为祝福。这是新约告诉我们要凡事感谢主（弗五20）的原因。凡事包括谣言、逼迫、毁谤、反对和定罪。我们需要凡事赞美神。当我们凡事赞美祂时，即便不愉快的事也成为美好的事。当我们为反对感谢主时，反对就成为祝福。这就是今天享受宇宙之福的秘诀。虽然我们活在黑暗的世代里，我们却可以豫尝新天新地的生活。这全在于我们的认识和实行。我们若实行赞美代替责备，我们就要在祝福之下。否则我们就要在咒诅之下。阿利路亚，在召会中我们是在新天新地的小影里！在这里凡事都是祝福。
16It is easy to read the Scriptures in an objective, doctrinal way. But we need to see that the things recorded in the Bible are for us even today. Do not wait for the new heaven and new earth. Today we can live in a foretaste of the conditions of the new heaven and new earth. We can live without complaint, blame, curse, or darkness. We can have a life full of blessing. All our tears may be tears of joy, not tears of sorrow. This is a miniature of the universal blessing which we may enjoy today. The word “universal” means that blessing is everywhere. It does not mean that I am blessed when my wife is good to me and cursed when she is not good. Whether or not something is a blessing does not depend on your wife — it depends on you. If you complain, the way your wife treats you will be a curse. If you praise the Lord, it will be a blessing. Let me tell you a secret: Our praises turn the curse into blessing. This is the reason the New Testament tells us to thank the Lord for all things (Eph. 5:20). This includes rumors, persecution, defamation, opposition, and condemnation. We need to praise God for everything. When we praise Him for all things, even the unpleasant things become good things. When we thank the Lord for the opposition, it becomes a blessing. This is the secret of enjoying the universal blessing today. Although we are living in a dark age we may have a foretaste of life in the new heaven and new earth. It all depends upon our realization and practice. If we practice praising instead of blaming, we shall be under the blessing. Otherwise, we shall be under the curse. Hallelujah, in the church we are in a miniature of the new heaven and new earth! Everything here is a blessing.
2 永远的居所－
II. THE ETERNAL DWELLING
新耶路撒冷
THE NEW JERUSALEM
ａ神的帐幕与人同在
A. The Tabernacle of God with Men
17现在我们接著来看永远的居所。启示录二十一章三节说，『我听见有大声音从宝座出来，说，看哪，神的帐幕与人同在，祂要与人同住，他们要作祂的百姓，神要亲自与他们同在。』按照新约，神的百姓乃是神的居所。有些基督徒以为神的居所是在我们中间，不是内在的，乃是外在的。若有一千位圣徒，而神住在他们中间，他们会把神当作第一千零一位。然而神是在我们里面，祂的居所在我们中间是内在的。若是一千位圣徒在一起，而神在他们中间，神不是第一千零一位，祂是在一千位圣徒里面。有些基督徒不相信神与人调和这件事。虽然如此，圣经却满了神与祂百姓调和的思想，因为神的百姓成了祂的居所。神的居所既小且大。当我们来在一起，我们众人乃是一个团体的居所。然而，我若留在家中，我自己就是神的居所。我若和别人来在一起，而坚持我自己是神的居所，别人也都是祂单独的居所，那就错了。当我们来在一起，我们不是许多居所，我们乃是神的一个居所。但是当我们独自在家，我们各人就是神的居所。在这样的时候，神有许多居所。我独自一人时，我可以说，『主，现在你有一个居所。我是你的居所，你的住处。』但是当我来到召会的聚会时，我就不该看自己是主单独的居所，而与别人分开。我若在聚会里这么作，我就不再是神的居所。我独自一人时，我觉得自己是神的居所，神与我同在。但是我若在召会的聚会中固守这种观念，我就要觉得自己不再是神的居所。当我们来在一起，我们只是神的一个居所，一个住处。这是经历的事，不是道理的事。
17Now we go on to consider the eternal dwelling. Revelation 21:3 says, “And I heard a loud voice out of the throne, saying, Behold, the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His peoples, and God Himself shall be with them.” According to the New Testament, God’sp eople are His dwelling place. Some Christians think that God’s dwelling place is among us not in an inward way, but in an outward way. If there are one thousand saints and God is dwelling among them, they will consider God to be number one thousand one. God, however, is inside of us, and His dwelling place is among us in an inward way. If one thousand saints are together and God is among them, God is not number one thousand one; rather, He is in the one thousand saints. Some Christians do not believe in the matter of the mingling of God and man. Nevertheless, the Bible is filled with the thought that God is mingled with His people, for God’sp eople become His dwelling place. God’s dwelling is both small and large. When we come together, we all are one corporate dwelling. However, if I stay at home, I myself am God’s dwelling. If I come together with others and insist that I myself am God’s dwelling place and that all the others are individual dwelling places for Him, that will be erroneous. When we come together, we are not many dwellings; we are one dwelling place of God. However, when we are all at home alone, we are each God’s dwelling. At such a time, God has many dwellings. When I am alone, I may say, “Lord, now You have a house. I am Your house, Your dwelling.” But when I come to the meeting of the church, I should not come as an individual house of the Lord separate from the others. If I do that in the meeting, I will no longer be God’s dwelling. When I am alone, I have the sense that I am God’s dwelling and that God is with me. But if I still cling to this concept in the church meeting, I will sense that I am no longer the house of God. When we come together, we are just one house, one dwelling of God. This is a matter of experience, not a matter of doctrine.
18神住在我们里面，我们享受祂作我们的邻舍。神是最好的邻舍，因此我们永不孤单，因为祂一直与我们同在。因著神在我们旁边，我们就有安全。今天人人都渴望安全，特别是小孩子。我的孙儿与他们祖母在一起时，就感到安全，但是在陌生人面前，就感到不安。当神这位最好的邻舍与我们同在时，我们就安全了。
18When God dwells in us, we enjoy Him as our neighbor. God is the best neighbor. Therefore, we will never be alone, for He is always with us. Because God is beside us, we have safety. Everyone today, especially little children, desires safety. When my grandchildren are with their grandmother, they feel safe. But in the presence of a stranger they feel insecure. When God, the best neighbor, is with us, we are safe
ｂ由神所救赎的人构成
B. Constituted of God’s Redeemed
19神永远的居所是由祂所救赎的人构成的，包括旧约以色列十二支派的名字所代表的人，以及新约羔羊十二使徒的名字所代表的人。在神的救赎里，祂是住在祂百姓的里面和中间。因此我们要成为祂永远的居所。
19The eternal dwelling of God is composed of His redeemed, both of the Old Testament represented by the names of the twelve tribes of Israel and of the New Testament represented by the names of the twelve Apostles of the Lamb. In His redemption God dwells within and in His people. Hence, we shall be His eternal dwelling
ｃ神和羔羊为殿
C. God and the Lamb Being the Temple
20不要理会那说没有神人调和，我们里面也没有神圣性情的错谬教训。神所赐给我们，并分赐到我们里面的，比这多多了。至终我们要成为神的居所、住处，并且神和羔羊要成为我们的殿。（启二一22。）新耶路撒冷将是神的帐幕，神的居所。这居所一面由所有蒙救赎的人构成，另一面由神和羔羊构成。在神永远的居所里没有殿，因为神和羔羊就是殿。在旧约里，殿不仅是神的居所，也是祭司事奉神的地方。我们既是神所救赎的人，就要永远住在神里面。我们要成为祂的居所，（约十四23，）祂也要成为我们的居所。（诗九十1。）因此这是一个相互的居所。神要住在我们里面，我们也要住在祂里面。祂要成为我们的享受，我们也要成为祂的享受。看见祂的面乃是我们的欢乐，看见我们的面也是祂的喜乐。ｄ神为光，羔羊为灯在永远的居所里，神在我们里面要作我们的光，基督要作我们的灯，彰显这位在我们里面的神。（启二一11，23，二二5。）
20Pay no attention to the misleading teaching that there is no mingling of God and man and that we do not have the divine nature in us. What God has bestowed upon us and imparted into us is much more than this. Eventually, we become God’sho use, His dwelling, and God and the Lamb become our temple (Rev. 21:22). The New Jerusalem will be the tabernacle of God, God’s dwelling place, composed, on the one hand, of all the redeemed and, on the other hand, of God and the Lamb. In God’s eternal dwelling there will be no temple because God and the Lamb will be the temple. In the Old Testament the temple was not only the dwelling place of God, but also the place in which the priests served God. As God’s redeemed people, we shall dwell in God forever. We shall be His dwelling (John 14:23), and He will be our dwelling (Psa. 90:1). Thus, there will be a mutual dwelling. God will dwell in us, and we shall dwell in Him. He will become our enjoyment, and we shall become His enjoyment. To see His face will be our pleasure, and to see our face will be His joy. D. God Being the Light, and the Lamb Being the Lamp In the eternal dwelling God within us will be our light, and Christ will be our lamp to express the very God who is within us (Rev. 21:11, 23; 22:5).
ｅ神的宝座为供应的源头
E. God’s Throne Being the Source of Supply
21启示录二十二章说，我们可以享受神的宝座。当祂住在我们里面，祂的宝座就与我们同在，且在我们里面。所以我们有宝座，就是神的权
21Revelation 22 says that we may enjoy God’s throne. When He dwells in us, His throne is with us, right within us. Therefore, we have the throne, the authority of God, as the source of supply
22柄，作供应的源头。
22
ｆ生命水的河与生命树为供应
F. The River of Water of Life with the Tree of Life Being the Supply
23从神宝座流出生命的水，其中有生命树作供应。（启二二1～2。）我们若有神住在我们里面，我们就有
23Out of the throne of God flows the water of life with the tree of life in it as the supply (Rev. 22:1-2). If we have God dwelling in us, we have the life supply
24生命的供应。
24
ｇ神的权柄、面和名，作为主要的享受
G. God’s Authority, Face, and Name Being the Chief Enjoyment
25在新耶路撒冷里我们要有分于神的权柄，并享受祂的面和祂的名。（启二二～4。）我们要一直见祂的面，祂的名必在我们的额上，直到永远；这是我们在新耶路撒冷里主要的享受。这些乃是神住在我们里面的各方面。我们不需要等到了新耶路撒冷才经历这些。甚至今天我们就可以经历。然而当我们进入新耶路撒冷时，我们会发现新的事物。我们会说，『哦，我们从来没有这样经历这些事。现在我们发现了我们从未想到能经历的事。』在四十九章末了，不再有罪人，不再有流便和西缅，却有指明神已成为我们祝福的约瑟，也有指明我们已成为神居所的便雅悯。因著便雅悯是在神居所所在的地方，他就享受了神的同在。便雅悯享受安全，神享受便雅悯作祂的居所。神已成为我们的祝福，我们已成为神的居所。凡神的所是，神的所有及神的所能，都成了我们的享受和祝福；凡我们的所是和所有，也都成了神的居所。至终神和我们，我们和神成为一。在新天新地同新耶路撒冷里，不再有罪人，不再有海、死亡、软弱、疾病、眼泪、悲哀、疼痛或黑夜。每一样都是神。神之于我们是祝福，我们之于神是居所。我们享受祂，祂也享受我们。这是雅各给他十二个儿子豫言性祝福的终极完成。今天我们就是这十二个儿子，享受神到极点，并且成为神的居所。因此我们能享受神，神也能在我们里面享受我们之于祂的一切。
25In the New Jerusalem we shall participate in His authority and enjoy His face and His name (Rev. 22:3-4). We shall see His face all the time, and His name 3 will be on our forehead forever. This will be our chief enjoyment in the New Jerusalem. These are different aspects of God’s dwelling in us. We do not need to wait for the New Jerusalem to experience them. Even today we can experience all these things. However, when we enter the New Jerusalem we shall discover something new. We may say, “Oh, we have never experienced these things in such a way. Now we are discovering something that we never thought we could experience.” At the end of chapter forty - nine there are no more sinners, no more Reuben and Simeon. Instead, there is Joseph, indicating that God has become our blessing, and Benjamin, indicating that we have become God’s dwelling place. Because Benjamin was the place of God’s dwelling, he enjoyed God’s presence. Benjamin enjoyed safety, and God enjoyed Benjamin as His dwelling place. God has become our blessing, and we have be come God’s dwelling place. Whatever God is, whatever God has, and whatever God can do becomes our enjoyment and blessing; and whatever we are and have becomes God’s dwelling place. Eventually, God and we, we and God, become one. In the new heaven and new earth with the New Jerusalem there are no more sinners and no more sea, death, weakness, sickness, tears, sorrow, pain, or night. Everything is God. God is a blessing to us, and we are a dwelling place to God. We enjoy Him, and He enjoys us. This is the ultimate consummation of Jacob’s prophetic blessing upon His twelve sons. Today we are these twelve sons enjoying God to the uttermost and becoming God’s dwelling place. Therefore, we can enjoy God, and He can be in us to enjoy all that we are to Him.