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创世记生命读经 · 第110篇

成熟的以色列掌权的一面（一）

Being Matured-
1创世记是一卷美妙的书。我们越研读，就越体认牠不是人手能写出来的。表面看来，创世记不过是一卷故事的书；然而，我们藉著圣灵的引导探入本书的深处，就发现牠包含一些有关我们生命经历深奥的事物。我们若读表面，就不能懂得三十八章的事件为甚么放在三十七章的事件之后。直到我们发现这两章的属灵意义，我们才能赏识这次序的深刻意义。照著创世记的记载以及我们属灵的经历，我们不该认为约瑟是与雅各分开的人，乃该认为他是雅各里首次来看亚伯拉罕时，曾指出在属灵的经历上，亚伯拉罕、以撒、雅各不是三个分开的个人。他们乃是代表一个圣徒三方面的经历。亚伯拉罕、以撒、雅各是代表一个属灵人的三方面，他们的传记是描绘一个圣徒完整生命的不同方面。亚伯拉罕、以撒、雅各是一个人的三方面，有点像父、子、灵是神格的三。在创世记的记载里，神启示祂自己是亚伯拉罕的神，以撒的神，雅各的神。但亚伯拉罕、以撒、雅各的神不是三位分开的神；祂是一位三一神。照样，按属灵说，亚伯拉罕、以撒、雅各不是三个分开的人，乃是一个完整人的三方面。所以，不仅有三一神，也有具备三方面的完整人。我们很难断定亚伯拉罕和雅各究竟是谁在先。照著历史的记载，亚伯拉罕是祖父，雅各是孙子。然而，照著属灵的经历，雅各必须在先。雅各在出生以前就蒙了拣选。（罗九～13。）这意思是完整的圣徒乃像雅各一样，在出生以前就蒙了拣选。以弗所书启示这拣选是发生在创立世界以前。（弗一4。）因此，完整的人是像雅各一样蒙了拣选，也像雅各一样是堕落的。然后这蒙拣选且堕落的人，像亚伯拉罕一样蒙了呼召。就如亚伯拉罕，他不仅蒙了召，并且得称义，凭信而活。不仅如此，他也像以撒一样，承受并享受基督一切的丰富。在他蒙召且得称义之后，他凭信而活，就承受基督一切的丰富，并享受这些丰富。但这不是全部。他也像雅各一样，因著奋斗而挣扎、受苦。此外，他受了对付而成熟。这一切都是雅各的经历。为著这一切的经历－拣选、堕落、呼召、因信称义、凭信而活、承受并享受在基督里的丰富、自我挣扎、受苦、对付并成熟－需要三个人，需要亚伯拉罕、以撒和雅各。
1Genesis is a wonderful book. The more we study it, the more we realize that no human hand could have written it. Apparently Genesis is simply a book of stories; however, when we probe into the depths of this book through the guidance of the Holy Spirit, we find that it contains something profound related to our experience of life. If we read superficially, we shall not be able to understand why the events of chapter thirty-eight are put after those of chapter thirty - seven. Not until we discover the spiritual significance of these chapters can we appreciate the deep meaning of their sequence. According to the record of the book of Genesis and according to our spiritual experience, Joseph should not be considered a person separate from Jacob, but first came to Abraham in this life-study, we pointed out that, in spiritual experience, Abraham, Isaac, and Jacob are not three separate individuals. Instead, they represent three aspects of the experience of one saint. Abraham, Isaac, and Jacob represent three aspects of one spiritual man, and their biographies portray different aspects of the complete life of a saint. Abraham, Isaac, and Jacob are three aspects of one person, somewhat like the Father, the Son, and the Spirit are the three of the Godhead. In the record of Genesis, God revealed Himself as the God of Abraham, the God of Isaac, and the God of Jacob. But the God of Abraham, Isaac, and Jacob is not three separate Gods; He is one Triune God. In a similar way, spiritually speaking, Abraham, Isaac, and Jacob are not three separate persons, but three aspects of one complete person. Therefore, we have not only the Triune God, but also a complete man of three aspects. It is difficult to determine whether Abraham or Jacob comes first. According to the historical record, Abraham was the grandfather, and Jacob was the grandson. According to spiritual experience, however, Jacob must come first. Jacob was chosen before he was born (Rom. 9:1 1-1 3). This means that the 11 complete saint was chosen as Jacob before birth. The book of Ephesians reveals that this selection took place before the foundation of the world (Eph. 1:4). Thus, the complete person was chosen as Jacob. He was also fallen as Jacob. Then this chosen and fallen one was called as Abraham. With Abraham, he not only was called, but also was justified and lived a life by faith. Furthermore, he inherited and enjoyed all the riches of Christ as Isaac. After he had been called and justified, and while he was living a life by faith, he inherited all the riches of Christ and enjoyed them. But this is not all. As Jacob, he also struggled and suffered because of his strivings. Moreover, he was dealt with and became matured. All this is the experience of Jacob. For all these experiences—the choosing, the fall, the calling, the justification by faith, the living by faith, the inheritance and enjoyment of the riches in Christ, the self-struggling, the sufferings, the dealings, and the maturity—there is the need of three persons, the need of Abraham, Isaac, and Jacob.
2这三个人代表你和我。我们像雅各一样是蒙拣选且堕落的。我们像亚伯拉罕一样是蒙召的，我们因信称义，并凭信而活。我们像以撒一样承受基督的丰富，并享受这些丰富。我们像雅各一样挣扎、受苦、受对付、并且成熟。当雅各成熟时，他的名字就改了。不仅他的性情变化了，他的名字也从雅各（篡夺者）改为以色列（神成熟
2These three represent you and me. We are chosen and fallen as Jacob. We are called, we are justified by faith, and we live by faith as Abraham. We inherit the riches of Christ and enjoy them as Isaac. We struggle, suffer, are dealt with, and mature as Jacob. When Jacob was matured, his name was changed. Not only was his disposition transformed, but his name was changed from Jacob, a supplanter, to Israel, a matured prince of God, one who could reign for God
3的王子，能为神掌权的人）。
33) The Reigning Aspect of the Matured Israel
（３） 成熟的以色列掌权的一面．
4成熟的以色列有掌权的一面。我们已经看见雅各成熟的过程，以及他成熟的表显。他的成熟完全表显于他超特的离世。现在我们必须来看这成熟的生命掌权的一面。所以在本篇信息中，我们来到成熟的以色列掌权的一面，这一面完全描绘在约瑟的传记里。因为约瑟代表雅各的一面，我们就不该认为约瑟是与雅各分开的人。创世记后十四章将约瑟生平的记载与雅各生平的记载结合一起，原因就在这里。创世记将约瑟和雅各的传记调在一起，因为实际上这不是两个人的传记，乃是一个人的传记。这调和的记载指明约瑟是雅各的一面。你若读创世记三十七至五十章的记载，就会看见约瑟是雅各的一方面，一部分。他是雅各的彰显。约瑟在那里，雅各也在那里。当约瑟掌权时，实际上掌权的是雅各。因此，他们的传记调在一起，成为一个人的传记。
4The matured Israel has a reigning aspect. We have seen the process of Jacob’s maturity and the manifestation of his maturity. His maturity was fully manifested in his excellent departure from this life. Now we must see the reigning aspect of this matured life. Therefore, in this message we come to the reigning aspect of the matured Israel, an aspect fully portrayed in the biography of Joseph. Because Joseph represents an aspect of Jacob, we should not consider Joseph a person separate from Jacob. This is the reason the last fourteen chapters of Genesis combine the record of Joseph’s life with the record of Jacob’s. Genesis blends the biographies of Joseph and Jacob because they are actually the biography not of two persons, but of one. This blending of the record indicates that Joseph is an aspect of Jacob. If you read the record in Genesis from chapter thirty - seven through chapter fifty, you will see that Joseph is an aspect, a part, of Jacob. He was Jacob’sex press i on. Wherever Joseph was, Jacob was there also. When Joseph was in power, it was actually Jacob who was reigning. Hence, their biographies are blended together as the biography of one person.
5多年来我想将圣经中的每卷书分段。但当我来到创世记末了几章，我无法说出这一段是属于雅各呢，还是属于约瑟。最终我放弃了将这部分的创世记分段的努力。因为那时我没有看见生命的事，我不会欣赏创世记结构的优美。但我们需要承认，这几章是一个两面传记的一部分。那一天我看见这光，我非常喜乐。按属灵说，约瑟与雅各不是分开的。他乃是代表成熟圣徒掌权的一面。
5For years I tried to divide each of the books of the Bible into sections. But when I came to the last chapters of the book of Genesis, I could not tell whether it was a section pertaining to Jacob or to Joseph. Eventually I gave up trying to divide this part of Genesis into sections. Because at that time I did not see the matter of life, I did not appreciate the excellence of the composition of Genesis. But we need to recognize that these chapters are part of one biography with two aspects. The day I saw this light I was very happy. Spiritually speaking, Joseph is not separate from Jacob. Rather, he represents the reigning aspect of a matured saint.
（a）约瑟的生平－为雅各的记略
a) Joseph’s Life— Being the Generation of Jacob
6创世记三十七章二节说，『雅各的记略如下。』然后接下去告诉我们约瑟的生平。这证明约瑟的生平是雅各记略的一部分。约瑟的传记是雅各历史的一方面。
6Genesis 37:2 says, “These are the generations of Jacob.” Then it goes on to tell us of the life of Joseph. This proves that Joseph’s life was apart of Jacob’s generation. Joseph’s biography is an aspect of Jacob’s history
（b）约瑟是基督的豫表
b) Joseph Being a Type of Christ
7约瑟的传记指明他没有缺失。按著记载，他全然完美。在圣经中，约瑟是旧约里的完美者，耶稣是新约里的完美者。在新约里，耶稣的四本传记启示祂是完美无缺的。在旧约里，约瑟的记载启示他也是完美的。有些人也许会说，约瑟要成为基督的豫表，就必须是完美的。但大卫岂不是基督的豫表么？当然是。但豫表基督的大卫，却犯了大罪。所罗门也是基督的豫表，但他也是有罪的。在旧约里，所有豫表基督的个人都有一些短处，只有约瑟例外。约瑟作基督的豫表，表征成熟的圣徒，成熟的以色列掌权的一面。这样的人掌权的一面必然是完美的。当然，我们没有一个人是完美的。然而，在我们掌权的一面，我们是完美的。每当我们在灵里掌权的时候，我们就是完美的。你也许会说，『我并不完美，我反而很像犹大。』然而，你像犹大的一面，并不是你掌权的一面，乃是你堕落的一面。不错，照著你堕落的一面，你是像三十八章的犹大。三十七和三十九章是完美的两章。反之，三十八章是反常的一章。因此，掌权的一面是在三十七章，堕落的一面是在三十八章。也许你昨天为神掌权，今天却犯了罪，甚至犯了大罪。这启示我们有不同的方面。在本篇信息中，我们只论到掌权的一面。
7Joseph’s biography indicates that he had no defects. According to the record, he was altogether perfect. In the Bible Joseph is the perfect one in the Old Testament, and Jesus is the perfect One in the New Testament. The four biographies of Jesus in the New Testament reveal that He was perfect, without defect. The record of Joseph in the Old Testament reveals that he also was perfect. Some may say that in order to be a type of Christ, Joseph had to be perfect. But was not David a type of Christ? Certainly he was. But David, a type of Christ, committed gross sin. Solomon also was a type of Christ, but he too was sinful. With the exception of Joseph, all the personal types of Christ in the Old Testament had some shortcomings. As a type of Christ, Joseph signifies the reigning aspect of a matured saint, the mature Israel. Certainly the reigning aspect of such a person must be perfect. None of us, of course, is perfect. However, in our reigning aspect we are perfect. Whenever we are reigning in the spirit, we are perfect. Nevertheless, you may say, “I am not perfect. Rather, I am like Judah.” However, the aspect of you which is like Judah is not your reigning aspect, but your fallen aspect. Yes, according to your fallen aspect you are like Judah in chapter thirty - eight. Both chapters thirty-seven and thirty-nine are chapters of perfection. Chapter thirty - eight, on the contrary, is a chapter of perversion. Thus, the reigning aspect is in chapter thirty-seven and the fallen aspect in chapter thirty-eight. Perhaps yesterday you were reigning for God, but today you may have committed sin, even a gross sin. This reveals the fact that we have various aspects. In this message we shall deal only with the reigning aspect.
8我盼望我们都看见，亚伯拉罕、以撒、雅各同约瑟是一个人。约瑟不像亚伯拉罕、以撒、雅各，他不是一个完整属灵人分开的一面。我们已经看见，约瑟乃是雅各的一面。圣经没有说，神是亚伯拉罕的神，以撒的神，雅各的神，约瑟的神。这使神成为四一，而不是三一。只有三。但我们来到雅各成熟的阶段，就看见成熟的生命有掌权的一面。亚伯拉罕没有掌权，以撒也没有。但约瑟代表雅各来掌权。换句话说，雅各藉著约瑟来掌权。在一章二十六节，当神造人时，祂说，『我们要照著我们的形像，按著我们的样式造人，使他们管理…。』在创世记末了几章，我们看见一个彰显神形像并执行神权柄的以色列。执行神的权柄管理万有是表显在约瑟的生平里，而神的形像是彰显在以色列身上。约瑟不是与雅各分开的，他乃是彰显神形像之生命的一方面。彰显神形像并执行神权柄，这两面必须显在一个人身上。所以，我们在约瑟的生平里所看见的，可称为成熟的以色列掌权的一面。没有这光，你就无法领会这段话。很遗憾的说，多数基督徒没有这光。我们的目标必须是有神的形像彰显神，并有神的权柄代表神。为此，我们像雅各一样，蒙拣选且堕落；我们像亚伯拉罕一样，蒙召，得称义，并凭信而活；我们像以撒一样，承受基督的丰富，并享受这些丰富；最终我们像雅各一样，挣扎、受苦、受对付而达到成熟。在我们里面都有『雅各式的』挣扎天性。人告诉我们不要挣扎，我们还是照样挣扎。挣扎未必是错误。一个人作基督徒多年，若是从来没有挣扎过，这表示他不是一个寻求主的人，也表示他对得著长子名分不感兴趣。然而一旦我们看见长子的名分，我们就努力要成为圣别并属灵，我们『雅各式的』挣扎天性就出来了。当你挣扎的时侯，要豫备好受苦。随著受苦，你就要在神对付的手下。你也许很聪明，但神有比你更聪明的拉班。要豫备好受苦，并受神手的对付。最终你要达到成熟，成熟的以色列掌权的一面要显在你的生命里。这就是约瑟所代表掌权的一面。
8I hope that we all shall see that Abraham, Isaac, and Jacob with Joseph are one person. Joseph is not a separate aspect of a complete spiritual person as Abraham, Isaac, and Jacob are. Rather, as we have seen, Joseph is an aspect of Jacob. The Bible does not say that God is the God of Abraham, the God of Isaac, the God of Jacob, and the God of Joseph. This would make God quaternary instead of triune. There are only three. But when we come in Jacob to the stage of maturity, we see that with the mature life there is the reigning aspect. Neither Abraham nor Isaac reigned. But Joseph reigned representatively for Jacob. In other words, Jacob reigned through Joseph. In 1:26, when God created man, He said, “Let us make man in our image, after our likeness: and let them have dominion...” In the last few chapters of Genesis we see an Israel expressing God’sim age and exercising His dominion. The exercise of God’s dominion overall things is manifested in Joseph’s life, whereas God’sim age is expressed in Israel. Joseph is not separate from Jacob, but is an aspect of the life that expresses God’s image. The two aspects of expressing God’s image and exercising God’s dominion must be found in one person. Therefore, what is found in Joseph’s life may be called the reigning aspect of the matured Israel. Without this light, you will not be able to understand this portion of the Word. Sorry to say, most Christians do not have this light. Our goal must be to express God with His image and to represent Him with His dominion. For this, we are chosen and fallen as Jacob; we are called, we are justified, and we live by faith as Abraham; we inherit the riches of Christ and enjoy them as Isaac; and finally we struggle, we suffer, we are dealt with, and we reach maturity as Jacob. We all have the “Jacobean” struggling nature within us. If we were told not to struggle, we would struggle just the same. Struggling, however, is not necessarily wrong. If one has been a Christian for years but has never struggled, it means that he is not one who is seeking the Lord. It also means that he is not interested in gaining the birthright. But once we realize something about the birthright, we shall struggle to be holy and spiritual, and our “Jacobean” struggling nature will come out. When you struggle, be prepared to suffer. Along with the suffering, you will be under God’s dealing hand. You may be smart, but God has a Laban who is smarter than you are. Be prepared to suffer and to be dealt with by the hand of God. Eventually you will reach maturity, and the reigning aspect of the matured Israel will be seen in your life. This is the reigning aspect represented by Joseph.
9我再说，约瑟不是完整的人，他不过是成熟圣徒的一方面；这样的圣徒经过了亚伯拉罕、以撒、雅各的生平所代表的经历。成熟的圣徒经过了这一切经历以后，就有单单由基督构成的一面。因为他这一面是基督的构成，所以是完美的。约瑟代表成熟圣徒这构成的一面。在我们每个人里面，都有由基督构成的一面。即使你刚重生，你也有一部分，就是你重生的灵，已经由基督所构成。这是基督在你里面构成的开始。由基督构成的过程要一直持续到顶点，那时掌权的一面就要在你身上出来。当你完全成熟时，你就有这拔尖的一分，拔尖的一面。这就是基督的构成，由基督所构成成熟生命的一方面。毫无疑问，约瑟是基督完美的豫表，因为他描绘成熟圣徒构成的一面。你由基督构成的一面若不是完美的，那你必然没有一部分是完美的了。在我们堕落、得救、蒙召、得赎且重生的人里面，除了构成我们的基督以外，没有一样是完美的。阿利路亚，我们里面有基督的构成！我再说，约瑟代表基督在雅各成熟生命里的构成。基督在成熟圣徒里面构成的这一面是完美的。因此，这一面完美的豫表基督。
9Again I say, Joseph is not a complete person, but simply an aspect of a matured saint who has passed through the experiences represented by the lives of Abraham, Isaac, and Jacob. After passing through all these experiences, the matured saint has an aspect that is constituted solely of Christ. Because this aspect of him is the constitution of Christ, it is perfect. Joseph represents this constituted aspect of a matured saint. In each of us there is a part that is constituted of Christ. Even if you have just been regenerated, a part of you, your regenerated spirit, has been constituted of Christ. This is the beginning of Christ’s constitution in you. The process of being constituted of Christ will continue until it reaches its climax when the reigning aspect comes forth in you. When you are fully matured, you will have this top portion, this top aspect. This is the constitution of Christ, an aspect of the mature life constituted of Christ. No doubt, Joseph is the perfect type of Christ because he portrays the constituted aspect of a mature saint. If the aspect of you which is constituted of Christ is not perfect, then surely no part of you could be perfect. In us who are fallen, saved, called, redeemed, and regenerated there is nothing perfect except the constituting Christ. Hallelujah, we have Christ’s constitution within us! I repeat, Joseph represents the constitution of Christ in Jacob’s mature life. This aspect, Christ constituted in the matured saints, is perfect. Hence, it perfectly typifies Christ
《一》牧人
(1) A Shepherd
10这完美的一面是牧人。约瑟像亚伯一样是牧人。（创三七2。）这豫表基督在成熟生命里构成的一面；这生命是照顾别人的牧养生命。在三十七章，约瑟不仅𫗪养并牧养羊群；虽然他是第二年幼的弟弟，他却受父亲差遣去牧养他的哥哥们。因此，约瑟不仅牧养他父亲的羊群，也牧养他父亲的众子。主耶稣来也是作牧人。（约十11。）
10This perfect aspect is a shepherd. Joseph, like Abel, was a shepherd (37:2). This typifies the aspect of the constitution of Christ in the mature life that is the shepherding life to take care of others. In chapter thirty-seven Joseph not only fed and shepherded the flock; although he was the second youngest brother, he was sent by his father to shepherd his brothers. Thus, Joseph shepherded not only his father’s flock, but also his father’ss ons. The Lord Jesus also came as a shepherd (John 10:11
11虽然你在召会生活中也许是新进的，然而在你里面有基督的构成。基督已经构成到你里面，这成了基督在你属灵生命里的构成。这给你负担去照顾别人。这就是牧养。基督在我们属灵生命里的构成，有牧养的一面。鼓励人去牧养别人是无效的。我越鼓励你去牧养别人，你越不会去牧养。牧养不在于我们鼓动别人去作甚么，乃在于基督在他们里面的构成。我们这人由基督构成的部分，就是牧养别人的部分。我对你的那一部分有完全的信心。我们不能牧养任何人，但组织到我们里面的基督是牧人。掌权的一面首先是牧养的一面。你若没有负担牧养别人并𫗪养他们，你就绝不能掌权。掌权的权柄来自牧养的生命。最终，约瑟掌权管理他的哥哥们。但直到他牧养了他们，他才掌权管理他们。他受父亲差遣去牧养他的哥哥们，并且𫗪养他们。照样，主耶稣来不是作王治理，乃是作牧人。基督是牧人，被祂自己的百姓所杀。这启示在约翰十章，那里告诉我们，好牧人为羊舍命。耶稣来作牧人，并且被杀，为祂的羊群舍命。原则上，在三十七章，同样的事发生在约瑟身上。他受差遣去牧养他的哥哥们，他们却几乎把他杀了。约瑟舍命为要完成这样的牧养。我们里面有牧养的生命，这是好的。但你若要牧养别人，你必须豫备好，被你所照顾的人所杀。你渴望牧养的人，不会赏识你的牧养。反之，他们会把你杀了。他们会认为你是奇特、乖僻的人，会称你为『圣别的』弟兄。许多人曾对我说，『李弟兄，我若只管自己，不爱召会，不照顾圣徒，我就没有难处。但我一旦爱召会，并照顾圣徒，圣徒却把我杀了。』他们把你杀了，因为你牧养他们。
11Although you may be new in the church life, you nevertheless have the constitution of Christ within you. Christ has been constituted into you, and this becomes the constitution of Christ in your spiritual life. This is what gives you the burden to take care of others. This is shepherding. The constitution of Christ in our spiritual life has a shepherding aspect. It is vain to encourage people to shepherd others. The more I charge you to shepherd others, the less you will shepherd them. Shepherding is not a matter of our instigating others to do something, but of Christ’s constitution within them. The part of our being that has been constituted of Christ is the part that shepherds others. I have full confidence in that part of you. We cannot shepherd anyone, but Christ constituted into us is the Shepherd. The reigning aspect is firstly the shepherding aspect. If you do not have the burden to shepherd others and to feed them, you will never be able to reign. Reigning authority comes from the shepherding life. Eventually, Joseph reigned over his brothers. But he did not reign over them until he had already shepherded them. He was sent by his father to shepherd his brothers and to feed them. In like manner, Jesus came not as a King to rule others; He came as a Shepherd. As the Shepherd, Christ was killed by His own people. This is revealed in John 10, where we are told that the good Shepherd gives His life for the sheep. Jesus came as the Shepherd and was killed, giving His life for His flock. In principle, the same thing happened to Joseph in chapter thirty-seven. Although he was sent to shepherd his brothers, they nearly killed him. Joseph gave his life in order to carry out this kind of shepherding. It is good that we have a shepherding life within. But if you are to shepherd others, you must be ready to be killed by those you are caring for. The very ones you desire to shepherd will not appreciate your shepherding. Instead, they will kill you. They may think of you as a strange, peculiar person, and they may call you a “holy” brother. Many have said to me, “Brother Lee, if I stay by myself and do not love the church and care for the saints, I have no problems. But when I begin to love the church and take care of the saints, the saints kill me.” They kill you because you shepherd them
《二》父所爱的
(2) The Father’s Beloved
12约瑟这位有牧养一面的人，也是他父亲所爱的。（创三七3～4。）照样，基督是父的爱子。（太三，十七5。）我们惟有由基督构成的那一面，在神眼中才是蒙爱的。赞美主，我们里面有基督的构成！我们这一部分是父所爱的。你能作见证，有时候你深深觉得父与你同在，你也能觉得祂在说，『这是我所爱的。』在主耶稣受浸时以及在变化山上，父说到祂的话，也已经对你说了。你深深觉得父神与你同在。每当你有这种感觉，就证明你有基督的构成，这构成是父所喜悦的。对你全人的那一部分，父总会说，『这是我所爱的。』
12Joseph, the one with the shepherding aspect, was also his father’s beloved (37:3-4). Likewise, Christ was the Father’s beloved Son (Matt. 3:17; 17:5). Only that aspect of us that is constituted of Christ is beloved in 17 the eyes of God. Praise the Lord that we have Christ’s constitution within us! This part of us is beloved of the Father. You can testify that at times you have had the deep sense that the Father was present with you, and you could sense Him saying, “This is My beloved.” The words spoken of the Lord Jesus at His baptism and on the Mount of Transfiguration have also been spoken to you. You have had the deep sense that God the Father was present. Whenever you have this sense, it is a proof that you have the constitution of Christ, which is pleasing to the Father. Of that part of your being the Father will always say, “This is My beloved.”
13虽然你在主里也许很年幼，但我相信你曾经历过，天上的父神对你感到喜乐，对你感到满意。然而，你如今也许对自己不满意，想到你的短处和缺点。这是因我们有两种构成，就是基督的构成和老亚当的构成。当你连著基督的构成，你能听见天上的声音说，『这是我所爱的，』因为父神对你满意。但当你连著老旧的构成，亚当的构成，连你也对自己不满意。你恨恶你这人的那一面。约瑟代表基督在以色列成熟生命里的构成，就是父称为『我所爱的』那部分。
13Although you may be young in the Lord, I believe that you have experienced the Father God in heaven being very happy with you and pleased with you. However, now you may not be pleased with yourself, considering your shortcomings and faults. The reason for this is that we have two constitutions, the constitution of Christ and the constitution of the old Adam. When you are with the constitution of Christ, you can hear a heavenly voice saying, “This is My beloved,” because God the Father is pleased with you. But when you are with the old constitution, the constitution of Adam, not even you are pleased with yourself. Rather, you hate that aspect of your being. Joseph represents the very constitution of Christ in the matured life of Israel, that part which is called by the Father, “My beloved
《三》照著父的旨意服事弟兄们
3) Ministering to the Brothers according to the Father’s Will
14在三十七章十二至十七节我们看见，约瑟照著他父亲的旨意服事哥哥们。在这事上，约瑟也是基督的豫表，因为基督从天降下，为要行那差祂来者的意思。（约六38。）
14In 37:12-17 we see that Joseph ministered to the brothers according to his father’s will. In this matter also Joseph was a type of Christ, for Christ came down from heaven to do the will of the One who had sent Him (John 6:38
15圣经没有一句话说约瑟是基督的豫表。然而，你读这段话会承认，不仅约瑟是基督的豫表，实际上他的传记就是基督的传记。约瑟的生平乃是基督的复本。在这点上，我愿意说一点将圣经寓意化的事。有些圣经教师说，那些在旧约里的事物，只有新约特别说明是豫表的，才当看为豫表。我遵从这种教训好些年，但最终我得了释放，因为我晓得这太过了。虽然新约没有一句话说约瑟是基督的豫表，但在旧约里没有一个人比约瑟更恰当的豫表基督。这指明旧约里有些事物是豫表，而新约里并没有说到那些是豫表。因著这事实，我不再持守这教训。约瑟是牧人，是父亲所爱的，也是受父亲差遣去服事他哥哥们的人。在这些方面，他都与基督一样。
15There is not a word in the Bible saying that Joseph was a type of Christ. However, if you read this section of the Word, you will admit not only that Joseph was a type of Christ, but that his biography is virtually the biography of Christ. Joseph’s life was a copy of Christ’s. At this point I would like to say a word regarding allegorizing the Bible. Some Bible teachers say that we should consider as types only those things in the Old Testament that the New Testament specifically says are types. I followed this teaching for a number of years, but I was eventually released from it, having realized that it went too far. Although there is not a word in the New Testament saying that Joseph was a type of Christ, no one in the Old Testament was a more exact type of Christ than Joseph was. This indicates the fact that some things in the Old Testament are types which are not referred to as types in the New Testament. Because of this fact, I no longer hold this teaching. Joseph was a shepherd, the father’s beloved, and the one sent by the father to minister to his brothers. In all these aspects he was the same as Christ.
《四》被祂所服事的弟兄们忌恨且折磨
4) Hated and Harassed by the Brothers to Whom He Ministers
16虽然约瑟是牧人，是父亲所爱的，并且照著父亲的旨意服事哥哥们，但他却被所服事的哥哥们忌恨且折磨。（创三七4～5，8，11，18～。）基督也是这样。（徒十38～39。）基督受差遣来服事神的儿女，他们却恨祂。照著福音书，犹太首领忌恨基督，同谋反对祂，并图谋杀害祂。这也是约瑟从他哥哥们所遭受的经历。在三十七章十九、二十节他哥哥们说，『你看，那作梦的来了。来罢，我们将他杀了…。』这样，他们就同谋陷害他们的兄弟约瑟。约瑟的哥哥们藉著以实玛利人（他们是米甸人－三七25，28）折磨他。以实玛利人和米甸人都是亚伯拉罕的后裔。亚伯拉罕有三个妻子：撒拉、夏甲和基土拉。亚伯拉罕藉著正室撒拉生以撒。藉著撒拉的使女夏甲生以实玛利，这是亚伯拉罕肉体的产物。末了，亚伯拉罕藉著基土拉生米甸。只有一个儿子－以撒－是凭著恩典生的。以实玛利和米甸都是藉著肉体生的。所以在旧约里，以实玛利和米甸都表征肉体，就是天然的力量。以撒的后裔约瑟，被卖给以实玛利和米甸的后裔，就是被卖给以实玛利人，米甸人。圣经似乎错误的将以实玛利人和米甸人二辞交互使用。三十七章二十五节说到以实玛利人，二十八节说到米甸人。约瑟是卖给以实玛利人呢，还是卖给米甸人？照著圣经，以实玛利人和米甸人乃是同类。在神眼中，以实玛利人和米甸人都表征肉体。因此，约瑟是被肉体所卖。同样的事发生在主耶稣身上。犹太首领若是在灵里，就绝不会将耶稣基督交给彼拉多。犹太首领藉著肉体将基督交给彼拉多。当犹太首领将耶稣交给彼拉多，那时他们不再是以色列人，乃是以实玛利人和米甸人。他们把主耶稣交出，是在肉体里作的。
16Although Joseph was a shepherd and the father’s beloved and although he ministered to his brothers according to his father’s will, he was hated and harassed by the brothers to whom he ministered (37:4-5, 8, 11, 18-36). The same was true of Christ 36 (Acts 10:38-39). Christ was sent to minister to the children of God, but they hated Him. According to the Gospels, the Jewish leaders hated Christ, conspired against Him, and plotted to kill Him. This was also Joseph’s experience with his brothers. In 37:19 and 20 his brothers said, “Behold, this master of dreams cometh. Come now therefore, and let us slay him...” (Heb.). Thus, they conspired and plotted against their brother Joseph. Joseph’s brothers harassed him through the Ishmaelites, who were Midianites (37:25, 28). Both the Ishmaelites and the Midianites were descendants of Abraham. Abraham had three wives: Sarah, Hagar, and Keturah. Through Sarah, his genuine wife, Abraham brought forth Isaac. Through Hagar, Sarah’s handmaid, he brought forth Ishmael, the product of Abraham’s flesh. Finally, through Keturah, Abraham brought forth Midian. Only one son — Isaac — was brought forth by grace. Both Ishmael and Midian were brought forth through the flesh. Therefore, in the Old Testament both Ishmael and Midian signify the flesh, the natural strength. Joseph, a descendant of Isaac, was sold to the descendants of Ishmael and Midian, to the Ishmaelites, the Midianites. It seems that the Bible erroneously uses the terms the Ishmaelites and the Midianites interchangeably. In chapter thirty - seven, verse 25 speaks of the Ishmaelites and verse 28, of the Midianites. Were the ones to whom Joseph was sold Ishmaelites or Midianites? According to the Bible, both the Ishmaelites and the Midianites were of the same category. In the eyes of God the Ishmaelites and the Midianites both signify the flesh. Thus, Joseph was sold through the flesh. The same thing happened to the Lord Jesus. If the Jewish leaders had been in the spirit, they would never have delivered Jesus Christ to Pilate. Christ was delivered to Pilate by the Jewish leaders through the flesh. When the Jewish leaders delivered Jesus to Pilate, they were no longer Israelites; they were Ishmaelites and Midianites. Their delivering up of the Lord Jesus was done in the flesh.
17约瑟被肉体卖到埃及，（创三七28，36，）埃及表征世界。约瑟被肉体卖到世界，这指明肉体与世界相联。主耶稣的事例也是这样。藉著肉体，犹太首领将基督交给罗马的政权，彼拉多；彼拉多当然是在埃及，也就是在世界里。《五》看祂的子民为生命的禾捆，
17Joseph was sold through the flesh to Egypt (37:28, 36), which signifies the world. The fact that Joseph was sold through the flesh to the world indicates that the flesh is linked to the world. It was the same in the case of the Lord Jesus. Through the flesh, the Jewish leaders delivered Christ to Pilate, the Roman authority, who certainly was in Egypt, that is, in the world. (5) Viewing His People as Sheaves of Life and
为发光的大阳、月亮和众星
as the Sun, the Moon, and the Stars of Light
《１》为生命的禾捆
a) As Sheaves of Life
18现在我有很重的负担，向你们分享一些很有意义的事。倘若你是约瑟，你会认为你的哥哥们属天，满了生命和光么？三十七章二节告诉我们，约瑟将他哥哥们的恶行报给他父亲。不仅如此，照著三十七章，约瑟的哥哥们满了忌恨和怒气；照著三十八章，他们满了情欲。在三十七章，我们看见约瑟哥哥们的忌恨和怒气；在三十八章，我们看见犹大的情欲。约瑟看见他哥哥们的恶行，就报给他父亲。但约瑟作了两个梦。（创三七5～9。）在第一个梦里，约瑟看见田里的禾捆。这个梦启示，约瑟再好，不过是禾捆；他的哥哥们再坏，也是禾捆。神给约瑟这梦，他在梦中得著神对他哥哥们的看法。约瑟也许对父亲说，『爸爸，哥哥们真糟糕。他们的邪恶叫我受了许多苦！他们满了怒气和情欲！』但神给约瑟一个梦，祂似乎说，『约瑟，在我眼中，你和你哥哥们一样，他们也和你一样美好。你是禾捆，他们也是禾捆。你和他们惟一的不同，就是我拣选了你来掌权。但这不是说你比他们好。』我们若没有经历，就不能明白圣经中关于约瑟梦见禾捆的话。当你初初进入召会生活，你也许会说，『召会生活何等美妙！弟兄姊妹都很美好！我何等爱召会！』然而，你越爱召会，越照顾圣徒，你就越看见『地鼠、』『乌龟』和『蝎子。』然后你会说，『主，这是甚么？主，召会的光景真可怜。甚至长老也不怎么好。看看所有的姊妹！在聚会中我不要坐在他们旁边。』在这样的时候，你就需要属天的梦。当梦来了，主会告诉你：『你并不比别人好，别人也不比你差。你们在我里面都是生命的禾捆。在我的子民中，没有「地鼠、」「蝎子」或「乌龟。」众人都是满了生命的禾捆。』我若没有看见这样属天的梦，我早已不干了。但我已经看见这梦。我已经看见我是禾捆，那些在我眼中是『地鼠』的人，也都是禾捆。在神眼中，他们是禾捆。
18Now I have a heavy burden to share something very meaningful with you. If you had been Joseph, would you have considered your brothers heavenly and full of life and light? In 37:2 we are told that Joseph brought to his father an evil report regarding his brothers. Furthermore, according to chapter thirty - seven, Joseph’s brothers were full of hatred and anger, and according to chapter thirty-eight, they were full of lust. In chapter thirty-seven we see the hatred and anger of Joseph’s brothers, and in chapter thirty-eight we see Judah’s lust. Joseph saw the evil of his brothers and reported it to his father. But Joseph had two dreams (37:5-9). In the first dream Joseph saw sheaves in the field. This dream reveals that, at the most, Joseph was just a sheaf and that, at the worst, his brothers also were sheaves. God gave Joseph this dream, and in it he had God’s view of his brothers. Joseph might have said to his father, “Daddy, my brothers are so poor. How I have suffered from their evil! Oh, they are full of anger and lust!” But God came to give Joseph a dream, and He seemed to say, “Joseph, in My eyes you are the same as your brothers, and they are just as good as you are. You are a sheaf, and they also are sheaves. The only difference between you and them is that I have chosen you to reign. But this does not mean that you are better than they are.” If we do not have experience, we shall not be able to understand the word in the Bible regarding Joseph’s dream of the sheaves. When you first come into the church life, you may say, “How wonderful the church life is! The brothers and sisters are all marvelous! How I love the church!” However, the more you love the church and care for the saints, the more “gophers,” “turtles,” and “scorpions” you will see. Then you will say, “Lord, what is this? Lord, the situation in the church is pitiful. Not even the elders are any good. And look at all the sisters! I don’t want to sit near them in the meetings.” At such a time you need a heavenly dream. When the dream comes, the Lord will tell you, “You are not any better, and the others are not worse than you. You are all sheaves of life in Me. There are no ‘gophers,’ ‘scorpions,’ or ‘turtles’ among My people. All are sheaves full of life.” If I had not seen such a heavenly dream, I would have quit long ago. But I have seen the dream. I have seen that I am a sheaf and that all those who in my eyes are “gophers” are sheaves also. In the eyes of God, they are sheaves.
19多年前，我向主有许多告状的祷告；我将我所看见的恶行报给祂。我在祷告中说，『主，我放下我的职业，为著这工作献上我的生命和前途。但是主，看看这班人！』然而，最终梦来了，主对我说，『你并不比他们好。你再好，不过是禾捆；他们再坏，也是禾捆。』起初我很困扰，我和主辩论，说，『主，你不透，你太表面。你岂没有看见他们的心么？』但主说，『我不用你的眼光看他们。我用我的眼光看他们。在新耶路撒冷里，没有「地鼠」和「蝎子。」』有一天，我读民数记二十三章巴兰的豫言，得了很大的帮助。照著民数记，以色列人作了许多恶事。巴兰受雇于异邦的王，去咒诅以色列，并暴露以色列中的邪恶。但神藉著巴兰说话，巴兰说，『祂未见雅各中有罪孽，也未见以色列中有奸恶。』（民二三21。）神似乎说，『我未见我民中有任何罪孽，我未见他们中间有任何奸恶。』以利亚抱怨以色列人说，『以色列人背弃了你的约，毁坏了你的坛，用刀杀了你的先知，只剩下我一个人，他们还要寻索我的命。』（王上十九10。）以利亚在神面前控告以色列人。主不喜悦这事，便回答说，『但我在以色列人中为自己留下七千人，是未曾向巴力屈膝的，未曾与巴力亲嘴的。』（王上十九。）不要去主那里，在祂面前控告别人。反之，你该对祂说，『主，既然你未见罪孽，我也不愿看见任何罪孽。所有的「地鼠」和「蝎子」都是禾捆，我爱他们。』
19Years ago, I prayed many accusing prayers to the Lord; I reported to Him the evils I had seen. In my prayers I said, “Lord, I have given up my job and consecrated my life and my future for this work. But, Lord, look at this people!” Eventually, however, the dream came, and the Lord said to me, “You are not better than they. At the most, you are just a sheaf, and, at the worst, they also are sheaves.” At the beginning I was troubled and argued with the Lord, saying, “Lord, You are not thorough. You are superficial. Don’tY ou see their heart?” But the Lord said, “I don’tlook at them from your view. I see them from My view. In the New Jerusalem there are no ‘gophers’ and ‘scorpions.’” One day I received great help by reading Balaam’s prophecy in Numbers 23. According to the book of Numbers, the children of Israel had done many evil things. Balaam was hired by a heathen king to curse Israel and to expose the evil in Israel. But God spoke through Balaam, and Balaam said, “He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel” (Num. 23:21). God seemed to be saying, “I have not beheld any iniquity in My people. I do not see any perverseness in them.” Elijah complained against Israel saying, “The children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away” (1 Kings 19:10). Elijah was accusing Israel before God. Being displeased with this, the Lord replied, “Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him” (1 Kings 19:18). Do not go to the Lord in the way of accusing 18 others before Him. Instead, you should say to Him, “Lord, since You see no iniquity, I do not choose to see any either. All the ‘gophers’ and ‘scorpions’ are sheaves, and I love them.”
20然而，这不容易作到。你会以为我在教你说谎，因为你也许说，『某某弟兄很糟，我绝不能说他是禾捆。』但谁是对的，是你还是神？梦又如何？你若看见了属天的梦，那么你就看见在神的眼光中，祂的子民都是满了生命的禾捆，为要出产食物，作素祭满足神和人。
20However, this is not easy to do. You may even think that I am teaching you to lie, for you may say, “Brother So-and-so is pitiful. I could never say that he is a sheaf.” But who is right—God or you? And what about the dream? If you have seen the heavenly dream, then you have seen that in God’s view all His people are sheaves full of life to produce food for the meal offering to satisfy God and man
《２》为发光的太阳、月亮和众星
b) As the Sun, the Moon, and the Stars of Light
21在圣经中，有凭两个见证人证实的原则。因此，约瑟作了两个梦。约瑟在第二个梦里，看见太阳、月亮和十一个星向他下拜。（创三七。）这指明在神眼中，所有被定罪并受控告的人都满了光。要谨慎，不要控告弟兄姊妹。生命成熟掌权的一面绝不定罪别人，反而牧养并珍赏他们，说，『哦，召会生活和所有的圣徒真美妙！圣徒们是满了生命的禾捆。他们何等滋养并满足人！不仅如此，他们还是满了光的属天发光体。』你若说，这样说是谎言，你作不来，这意思就是你没有看见那个梦，那个异象。你缺少属天的眼光。让我对长久在召会生活中的人题出这个问题：你仍觉得召会十分美好，众圣徒都很美妙么？你若是诚实的，你会承认你曾对妻子或丈夫批评过一些圣徒。也许几年前，你对所有的弟兄姊妹，感觉都很积极，今天却不然。几年前，照著你天然的眼光，所有的圣徒都十分美好。但今天你需要属天的梦的眼光。创世记三十七章有两个梦。一个是满了生命的禾捆，另一个是满了光的天体。这就是对神子民神的眼光，属天的眼光。因为我有这属天的眼光，我就大得鼓励。我不是与『地鼠』和『蝎子』同工。我乃是服事禾捆，我是在太阳、月亮之下，我是行在众星之中。约瑟所见的梦，很像启示录十二章的异象，那里神的子民是由一个身披日头、脚踏月亮、头戴十二星冠冕的妇人来表征。我们需要这样的异象，从属天的观点来看神的子民。
21In the Bible there is the principle of confirmation by two witnesses. Thus, Joseph had two dreams. In Joseph’s second dream he saw the sun, the moon, and the eleven stars bowing down to him (37:9). This indicates that in the eyes of God all the condemned 9 and accused people are full of light. Be careful not to accuse the brothers and sisters. The reigning aspect of the maturity of life never condemns others. Rather, it shepherds and appreciates them. It says, “Oh, the church life and all the saints are wonderful! The saints are sheaves full of life. How nourishing and satisfying they are! Furthermore, they are heavenly luminaries full of light.” If you say that it is a lie to speak this way and that you cannot do it, it means that you have not seen the dream, the vision. You are lacking the heavenly view. Let me address this question to those who have been in the church life a long time: Do you still feel that the church is so good and that all the saints are wonderful? If you are honest, you will admit that you have criticized certain saints to your wife or husband. Perhaps some years ago you felt positively about all the brothers and sisters, but not today. Years ago, according to your natural view, all the saints were so good. But today you need the view of the heavenly dream. In Genesis 37 there are two dreams. One is of sheaves full of life, and the other of the heavenly host full of light. This is God’s view, the heavenly view, of His people. Because I have this heavenly view, I am greatly encouraged. I am not working with “gophers” and “scorpions.” I am serving the sheaves, I am under the sun and moon, and I am walking among the stars. The dream Joseph saw is similar to the vision in Revelation 12, where God’sp eople are signified by the woman clothed with the sun, with the moon under her feet, and with the crown of twelve stars upon her head. We need such a vision to see God’sp eople from the heavenly viewpoint.
22有一件事是确定的：谁定罪召会或责备圣徒，谁的生命就受亏损。没有一个例外。你也许是对的，召会也许真的错了。圣徒们的光景也许是『地鼠』和『蝎子』的光景。但你若定罪他们，你的生命就受亏损。你若说，『主，我赞美你，因为你的子民满了生命和光，』你就是头一个有分于生命的人。因这缘故，我不敢说弟兄姊妹不好。反之，我总是说，『赞美主！圣徒们是何等美好！』我这样作，就享受生命。但我若批评弟兄姊妹，我就立刻发死。没有一个对召会或圣徒说消极话的人，会享受生命。反之，那些说消极话的人必然发死。我们需要说，『赞美主，我的弟兄乃是属天的光体！他若今天不是，将来必是。』在神没有时间的元素。天上没有时钟，只有永远。当神从永远的观点来看祂的子民时，祂看他们都是满了生命的禾捆，以及满了光的太阳、月亮和众星。
22One thing is certain: Whoever condemns the church or blames the saints will suffer the loss of life. There is not one exception to this. You may be right, and the church may actually be wrong. The condition of the saints may be that of “gophers” and “scorpions.” But if you condemn them, you will suffer the loss of life. However, if you say, “Lord, I praise You because Your people are full of life and light,” you will be the first to participate in life. For this reason, I dare not say that the brothers and sisters are not good. Rather, I always say, “Praise the Lord! How good the saints are!” When I do this, I enjoy life. But if I were to criticize the brothers and sisters, I would immediately suffer death. No one who speaks negatively concerning the church or the saints enjoys life. On the contrary, all those who speak negatively suffer death. We need to say, “Praise the Lord, my brother will be a heavenly light! If he is not so today, he will be in the future.” With God there is no time element. There is no clock in heaven, only eternity. As God views His people from the standpoint of eternity, He sees them all as sheaves full of life and as the sun, moon, and stars full of light
《３》位于天上，却活在地上
c) Positioned in Heaven, but Living on Earth
23虽然神的子民是位于天上的太阳、月亮和众星，却是活在地上的禾捆，（腓三20，二15，）因为禾捆生长在田里。今天我们乃是活在地上的属天子民。
23Although God’sp eople are positioned in heaven as the sun, the moon, and the stars, they are living on earth as sheaves (Phil. 3:20; 2:15), for sheaves grow in the field. Today we are the heavenly people living on earth
24我们是神的子民。我一直因这得著鼓励、加强并造就。我对你们众人有完全的信心，我期望在新耶路撒冷看见你们众人。我喜欢有永远的眼光，而不是来自地上的眼光。我不愿照著有限的视力看事情。反之，我要用神圣的望远镜。你若说弟兄姊妹不行，这意思就是你非常近视。你若用神圣的望远镜，透过时间来看，你会看见新耶路撒冷，在那里没有别的，只有禾捆和众星。在新耶路撒冷，没有『地鼠』或『蝎子。』在那里，每样东西都满了生命和光。当我们思想约瑟的梦时，我们就晓得人的心思无法产生出创世记。惟有神能使约瑟有这些梦。
24We are God’s people. I have been encouraged, strengthened, and edified by this. I have complete faith in you all, and I expect to see you all in the New Jerusalem. I like to have an eternal view, not the view from the earth. I do not want to view things according to my limited sight. Rather, I would use the divine telescope. If you say that the brothers and sisters are so bad, it means that you are extremely shortsighted. But if you use the divine telescope to see through time, you will behold the New Jerusalem where there is nothing but sheaves and stars. In the New Jerusalem there are no “gophers” or “scorpions.” There, everything is full of life and light. When we consider Joseph’s dreams, we realize that no human mind could have conceived the book of Genesis. Only God could have caused Joseph to have these dreams.
《４》事实上是有罪的
(d) Actually Being Sinful
25虽然约瑟看见这两个梦，但在那一章他仍然遭受他哥哥们的忌恨和阴谋。不仅如此，在下一章我们看见犹大的情欲。这指明雅各的众子事实上是邪恶的。然而，以属天的眼光来看，他们不是邪恶的；他们是满了生命的禾捆，和满了光的众星。这两章摆在一起的原因，是叫我们有个对比。在神的眼光中，雅各的众子是光明的，但事实上他们是黑暗的，是有罪的。现在我们能领会，为甚么三十八章是接著三十七章。
25Although Joseph saw these two dreams, he still suffered the hatred and conspiracy of his brothers in that very chapter. Furthermore, in the following chapter we see Judah’s lust. This indicates that actually the sons of Jacob were evil. Nevertheless, in the heavenly view they were not evil; they were sheaves full of life and stars full of light. The reason these two chapters are put together is so that we may have a contrast. In God’s view the sons of Jacob are bright, but actually they are dark. In actuality they were sinful. Now we can understand why chapter thirty-eight follows chapter thirty-seven
《５》基督仍藉著他们而来
e) Christ Still Coming through Them
26虽然雅各的众子是有罪的，基督仍藉著他们而来。（创三八27～30，太一3。）从三十八章所犯的大罪中，生出了两个儿子，头一个就是基督的先祖。在马太一章基督的家谱中所题的法勒斯，就是基督的一位先祖。照著经上的圣言，基督乃是藉著雅各有罪的众子来的。这很像大卫同拔示巴的罪。那罪的结果是所罗门。他也是基督的先祖，是基督藉著而来的一位。（太一6。）不要相信召会不好，也不要抱怨圣徒，或者说他们是『蝎子。』从似乎无望的召会，满了在你看来是『蝎子』的圣徒中，基督要出来。当然，这不是说，我们该作恶以成善。这乃是见证神主宰的恩典。无论信徒好坏，我们都必须谨慎，不可说他们的坏话。我们若这样作，神会说，『我未见他们中间有任何罪孽和奸恶。我的基督要藉著他们而来。你不要定罪他们。』我们都需要看见这样属天的异象。成熟的生命有掌权的一面。你越在生命里成熟，越不消极的说到圣徒或召会。当我们进入召会时，我们有召会生活的蜜月。然而，蜜月绝不会持续很久。在你召会生活的蜜月结束以后，你也许会说，『我以为召会十分美好，但实际上一点也不美好。我若能找到更好的东西，我确定不会留在这里。但很遗憾，我无法找到更好的东西。然而，我仍在寻找。我甚至会去别的地方凭自己有所起头。无论我作甚么，这里的召会的确不是十分美好。』每当你这样说，你就会发死。但有一天属天的梦来了，你的眼光就会革新。你晓得你不敢说有关召会或圣徒消极的事。反之，你会说，『这是召会，这是神的子民。在神眼中，信徒都是禾捆。他们也是太阳、月亮和众星。』当你来到这一阶段，你就不敢说有关召会消极的事。
26Although the sons of Jacob were sinful, Christ still came through them (38:27-30; Matt. 1:3). Out of the gross sin committed in chapter thirty-eight, two sons were born, the first of whom was a forefather of Christ. Pharez, mentioned in the genealogy of Christ in Matthew 1, was one of Christ’s forefathers. According to the holy word of Scripture, Christ came through the sinful sons of Jacob. It is similar to David’ss in with Bathsheba. The issue of that sin was Solomon, who was also a forefather of Christ, one through whom Christ came (Matt. 1:6). Do not believe that the church is not good, and do not complain against the saints or say that they are “scorpions.” Out of a seemingly hopeless church, full of saints who, in your eyes, are “scorpions,” Christ will come forth. However, this does not mean that we should do evil that good may come. Rather, it is a testimony of God’s sovereign grace. Whether the believers are good or bad, we must be careful not to speak against them. If we do, God will say, “I do not see any iniquity or perverseness among them. My Christ will come through them. Don’ty ou condemn them.” We all need such a heavenly vision. The mature life has a reigning aspect. The more mature in life you become, the less you will speak negatively concerning the saints or the church. When we came into the church, we had a church - life honeymoon. The honeymoon, however, never lasts very long. After your church-life honeymoon has ended, you may say, “I thought the church would be so good. But actually it is not good at all. If I could find something better, I would certainly not stay here. But, sorry to say, I cannot find anything better. However, I’m still looking. I may even go somewhere to start something on my own. Regardless of what I do, the church here is certainly not very good.” Whenever you speak like this, you will suffer death. But one day the heavenly dream will come, and your view will be revolutionized. You will realize that you dare not say anything negative concerning the church or the saints. On the contrary, you will say, “This is the church, and this is God’sp eople. In God’se yes the believers are all sheaves. They are also the sun, the moon, and the stars.” When you come to this stage, you will not dare to say anything negative about the church.
27我看见这样的异象之后，有时候还会说，『不错，我已经看见召会是美妙的，但事实上召会并非如此。』我这样说，就把『尾巴』露出来了。甚至这『尾巴』也使我发死。最终，我完全被征服且被折服，我说，『主，我忘掉我的短视，我要使用神圣的望远镜。召会是超特、奇妙、美好的。召会一点也没有问题，她既完美又完全。』我这样说，就满有生命，并且享受生命。对我而言，每位弟兄姊妹都是美妙的，我爱他们所有的人，包括退后的在内。我越这样说到弟兄姊妹，就越满有生命。我相信我们许多人都经历过这事。我们不是审判人的，神才是审判者。而祂不是审判圣徒，乃是在他们身上作工，将『蝎子』变化为禾捆，将『地鼠』变化为众星。最终，我们都要成为禾捆和众星。愿我们都有这永远的眼光。
27After seeing such a vision, I have nevertheless said at times, “Yes, I have seen that the church is wonderful. But actually it is not so.” In saying this, the “tail” was exposed. Even this “tail” caused me to suffer death. Eventually, I was completely subdued and convinced, and I said, “Lord, I forget my short sight and use the divine telescope. The church is excellent, marvelous, and wonderful. There is nothing wrong with the church. It is perfect and complete.” When I speak like this, I am full of life and I enjoy life. To me, every brother and sister is wonderful, and I love them all, including the backsliders. The more I speak this way about the brothers and sisters, the more I am full of life. I believe many of us have experienced this. We are not the ones to judge. God is the Judge. And He is not judging the saints; He is working on them to transform the “scorpions” into sheaves and the “gophers” into stars. Eventually, we all shall be sheaves and stars. May we all have this eternal view
《六》祂的子民要在祂的掌权之下
6) His People to Be under His Reign
28最终，所有约瑟的同族都要在他的掌权之下。（创三七8。）约瑟表征成熟生命掌权的一面。惟有成熟的生命才能掌权，正如基督掌权管理犹太人一样。（太二七11，约十九19。）
28Eventually, all Joseph’sp eople will be under his reign (37:8). Joseph signifies the reigning aspect of the mature life. Only the mature life can reign, just as Christ reigns over the Jews (Matt. 27:11; John 19:19