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创世记生命读经 · 第113篇

成熟的以色列掌权的一面（三）

Being Matured-
1在本篇信息中，我们来到创世记四十一章，本章揭示约瑟生平更多的细节。我们已经指出，约瑟代表成熟生命掌权的一面。作为这样一种生命的代表，他是基督超特的豫表。在旧约里，很难找到基督这样一个完整且完满的豫表。所以，一方面，约瑟代表成熟生命掌权的一面，另一方面，他完满的豫表基督。约瑟生平的记载，从始至终有两条线：一条是基督的豫表，另一条是掌权生命的秘诀。在本篇信息中，我们要进一步来看约瑟是基督的豫表；在下篇信息中，我们要来看掌权生命的秘诀。在前面的信息中，我们已经看过约瑟豫表基督的七方面。在本篇信息中，我们要再看七方面。
1In this message we come to Genesis 41, which unfolds more of the details of Joseph’s life. As we have pointed out, Joseph represents the reigning aspect of a mature life. As the representative of such a life, he is an excellent type of Christ. It is rare to find in the Old Testament such a complete and full type of Christ. Therefore, on the one hand, Joseph represents the reigning aspect of the mature life and, on the other hand, typifies Christ in a full way. Throughout the record of Joseph’s life there are two lines: the line of the type of Christ and the line of the secret of the reigning life. In this message we shall consider further the line of Joseph as a type of Christ, and in the next we shall consider the line of the secret of the reigning life. In previous messages we have covered eight aspects of Joseph as a type of Christ. In this message we shall cover seven more aspects
《九》从死牢中复活
9) Resurrected from the Prison of Death
2约瑟豫表基督是从死牢中复活的一位。（创四一14，徒二24。）基督不是被捉拿而下在监里。祂乃是甘愿走进监狱，自动进入死牢。虽然祂自愿进入死，但阴间的门，就是死的能力，黑暗的权势，却立刻起来，想要把祂永远拘禁在那里。但正如行传二章二十四节所说，祂不能被死拘禁。基督在死牢中停留了三天。在那三天中，死的能力尽其所能的要拘禁祂。但基督不能被死拘禁，因为祂是复活。（约十一25。）何者更有能力－死或复活？复活确定比死更有能力。因此，死不能拘禁基督，基督不仅是生命，也是复活。所以，基督从死里走出来。对祂而言，从死里走出来，就是祂的复活。约瑟怎样从监牢中得释放，基督也照样从死牢中得释放。所有的基督徒都该熟悉三件事：基督的成为肉体、基督的钉十字架、和基督的复活。我相信我们在召会中认识这三件事。
2Joseph typified Christ as the One resurrected from the prison of death (41:14; Acts 2:24). Christ was not arrested and cast into prison. Rather, He walked willingly into prison, that is, He went into the prison of death voluntarily. Although He entered into death willingly, the gates of Hades, which is the power of death, the authority of darkness, immediately rose up and sought to keep Him there forever. But as Acts 2:24 says, it was impossible for Him to beheld by death. Christ stayed in the prison of death for three days. During those days, the power of death did its best to imprison Him. But Christ could not beheld by death because He is resurrection (John 11:25). Which is more powerful—death or resurrection? Resurrection is definitely more powerful than death. Thus, death could not hold Christ, who was not only life, but also resurrection. Therefore, Christ walked out of death. To Him, this walking out of death was His resurrection. As Joseph was released from the dungeon, so Christ was also released from the prison of death. All Christians should be familiar with three things: the incarnation of Christ, the crucifixion of Christ, and the resurrection of Christ. I believe that we in the churches know these three matters
《十》登宝座得权柄
(10) Enthroned with Authority
3约瑟也豫表基督是登宝座得权柄的一位。（创四一40～44，太二八18，徒二36，启三21。）约瑟从监牢中得释放，同一天，他也登宝座成了埃及全地实际的统治者。照样，基督复活以后，也登宝座得了权柄。行传二章三十六节说，钉死且复活的基督，已经被立为主为基督了。在五旬节那天，使徒彼得似乎对弃绝主的以色列人说，『你们所弃绝、钉在十字架上被杀害的那位，神已经叫祂从死人中复活了。不仅如此，神已经立祂为万有的主了。』这是指基督登宝座说的。这是何等大的事！
3Joseph also typified Christ as the One enthroned with authority (41:40-44; Matt. 28:18; Acts 2:36; Rev. 3:21). On the same day Joseph was released from the dungeon, he was enthroned to be the actual ruler over the whole land of Egypt. In like manner, after Christ was resurrected, He was enthroned with authority. Acts 2:36 says that the crucified and resurrected Christ has been made both Lord and Christ. On the day of Pentecost, the Apostle Peter seemed to be saying to the Israelites who had rejected the Lord, “The One you rejected, put on the cross, and killed, God has raised up from the dead. Not only so, God has made Him the Lord of all.” This refers to Christ’s enthronement. What a great matter this is!
《十一》得著荣耀
11) Receiving Glory
4当基督登宝座时，祂得著了荣耀。（来二9。）约瑟也在这方面豫表基督，因他从监牢中得释放时，得著了荣耀。（创四一42。）约瑟的反对者不仅出卖他，藐视他，也把他下在监里。创世记四十一章的监狱，钦定英文译本译为地牢（Dungeon）。在约瑟的监牢里，生活状况远不如今天美国监狱的状况。约瑟被囚的监牢是一个坑。那些把他关在那里的人这样作，用意是要他大大的受苦。但神高举他，不仅使他登上宝座，也赐给他荣耀。你也许不知道，我们怎能证明约瑟得了荣耀。这证明乃在于他穿上华美的衣袍，并得坐法老的副车。（创四一42～43。）他穿上细麻衣，与他被哥哥们剥去彩衣相对。（创三七23。）当人看见他穿著这样华美的衣袍，坐在法老的车上，他们必然领悟在那里有一个在荣耀里的人。
4When Christ was enthroned, He received glory (Heb. 2:9). Joseph also typifies Christ in this regard, for when he was released from the dungeon, he received glory (41:42). Joseph’s opposers not only sold him and despised him, but cast him into a dungeon. In chapter forty-one the prison is called a dungeon. The living conditions in Joseph’s dungeon were far worse than the conditions of the prison sin this country today. The dungeon into which Joseph was cast was a pit. Those who put him there did so with the intention that he would be severely distressed. But God lifted him up and not only placed him on the throne, but also gave him glory. You may be wondering how we can prove that Joseph received glory. The proof is in the fact that he was clothed with beautiful garments and made to ride in the second chariot of Pharaoh (41:42-43). His being clothed with fine linen was in contrast with his being stripped by his brothers of his coat of many colors (37:23). When people saw him clothed with such beautiful garments and sitting in Pharaoh’s chariot, they must have realized that here was a man in glory
《十二》领受恩赐
12) Receiving Gifts
5当约瑟从监牢中得释放，并被高举到宝座上，他领受了恩赐。（创四一42。）基督也领受了恩赐。（徒二33。）许多基督徒知道基督复活、升天并得了尊贵荣耀为冠冕，但很少人知道基督升天、登宝座、得荣耀以后，也领受了恩赐。行传二章三十三节说，基督从父领受了所应许的圣灵，就是祂所浇灌下来的。基督从父所领受的，乃是一个恩赐。古时候，在主前许多世纪，同样的事发生在约瑟身上。约瑟不仅得著荣耀，也领受恩赐。
5When Joseph was released from the dungeon and uplifted to the throne, he received gifts (41:42). Christ also has received gifts (Acts 2:33). Many Christians know that Christ resurrected, ascended, and has been crowned with honor and glory, but not many know that after Christ’s ascension, enthronement, and glorification He also received gifts. Acts 2:33 says that Christ received of the Father the promise of the Holy Spirit, which He has poured out. What Christ received of the Father was a gift. In ancient times, many centuries before Christ, the same thing happened to Joseph. Joseph was not only glorified, but also received gifts.
6约瑟在他的得荣里，得著三样东西：一枚金戒指。一些衣袍，和一条金炼。戒指戴在他手上，炼子戴在他颈项上，衣袍遮盖他的全身。这三项充分描绘基督升到天上所领受的恩赐，就是祂传递给召会的恩赐。当浪子回家时，他得著两个恩赐，就是手上的戒指和身上的袍子。（路十五22）那时他没有得著金炼，那是后来才给的。以弗所一章十三节说，我们已经受了圣灵为印记。这指明救恩的灵好比印记。我们知道我们得救了，因为我们受了印记。五十年前，我买了一本皮面金边圣经。我一得到这本圣经，就在首页盖上我的印，指明牠属于我。我恐怕这本圣经会遗失，而我无法证明这是我的。然而，我把圣经盖印以后，就能证明牠属于我。照样，我们得救以前，是在凡俗的人中间。但在我们接受主耶稣那天，我们受了印记。我们救恩的印记乃是神的圣灵。从那时起，我们身上就有了印记。假定我的圣经说，『我不喜欢李常受。我要属于别人。』但我在圣经上打的印记，使牠不能属于别人。照样，我们也许觉得我们不想属于主，我们想要与撒但同行。然而，已经得救并受了印记的人，绝不能离开主。即使你下火湖，你仍要带著这印记。
6In his glorification Joseph was given three things: a golden ring, some garments, and a golden chain. The ring was put on his hand, the chain was placed on his neck, and the garments covered his entire body. These three items portray in a full way the gifts that Christ received in His ascension to the heavens, the gifts that He has passed on to the church. When the prodigal son came home, he received the first two gifts, the ring on his hand and the robe on his body (Luke 15:22). At that time he did not receive the golden chain, which was to be given later. Ephesians 1:13 says that we have been sealed with the Holy Spirit. This indicates that the Spirit of salvation is likened to a seal. We know that we are saved because we have been sealed. Fifty years ago I bought a gold- edged, leatherbound edition of the Bible. As soon as I got it, I put my seal in the front of it to indicate that it belonged to me. I was afraid that otherwise it might be lost and I would have no way to prove that it was mine. After my Bible was sealed, however, I could prove that it belonged to me. Likewise, before we were saved, we were among the common people. But on the day we received the Lord Jesus, we were sealed. The seal of our salvation is the Holy Spirit of God. From that time onward, we have had a seal upon us. Suppose my Bible could say, “I don’t like Witness Lee. I would like to belong to someone else.” But my seal in the Bible would keep it from belonging to someone else. In like manner, we may feel that we do not want to belong to the Lord and that we would like to go along with Satan. Nevertheless, one who has been saved and sealed can never get away from the Lord. Even if it were possible for you to go into hell, you would still bear this seal
7古埃及人用戒指当印。凡他们用戒指盖印的，对他们都是重要的东西。因此，约瑟所领受的戒指，印记，豫表基督所领受的圣灵。在基督升天登宝座的时候，祂从父领受了圣灵，使祂能用圣灵作印记，印在所有的信徒身上。每当人呼求祂，祂就将这印印在他身上。你是得救的人，有活的印记在你身上。即使你要去拉斯维加斯的赌场，你仍有这印记在你身上，这会使你觉得，因为你属于耶稣，你不该留在这样的地方。基督是我们的约瑟，已经从父领受了印记，并用这印印了我们。如今这印在我们里面，也在我们身上。
7The ancient Egyptians used their ring as a seal. Whatever they sealed with their ring was something important to them. Thus, the ring, the seal, received by Joseph typifies the Holy Spirit received by Christ. At the time of Christ’s ascension and enthronement, Christ received of the Father the Holy Spirit that He might use Him as a seal to put on all His believers. Whenever anyone calls on Him, He puts this seal upon him. As a saved one, you have a living seal on you. Even if you were to go to a gambling casino in Las Vegas, you would still have this seal upon you, and it would make you feel that, because you belong to Jesus, you should not stay in such a place. As our Joseph, Christ has received the seal from the Father, and with it He has sealed us. Now this seal is within us and upon us.
8约瑟得著的第二个恩赐是袍子。我们信徒至少需要两件袍子，一件为著得救，另一件为著得胜，为著赏赐。路加十五章的浪子只得著一件袍子，因为他仅仅是得救的人。他还没有得胜。我们得救并得著义袍称义我们之后，需要继续过得胜的生活。若是这样，那么除了得救的袍子以外，我们就会得著另一件袍子。45我常常指出，诗篇四十五篇的王后有两件袍子。（诗四五13～14。）一件相当于客观的义，为著我们的得救；另一件相当于主观的义，为著我们的得胜。新约启示我们信徒该有两件袍子。第一件袍子见于路加十五章，第二件袍子见于启示录十九章。救恩的袍子适合叫我们在父面前称义。但要参加羔羊的婚筵，我们需要另一件袍子。两件袍子都是基督。第一件，救恩的袍子，是客观的基督。这是我们所穿上的基督，（加三27，）就是赐给我们，作我们义的基督。（林前一30。）当浪子回家时，他没有资格与公义的父亲同坐。他需要义袍遮盖他，使他有资格。这件袍子就是客观的基督作我们的义，在公义的神面前称义我们。但我们在得称义以后，需要活出基督。当基督从我们活出来，祂就成为我们主观的义，不是仅仅穿在我们身上，更是从我们活出来。这就是主观的基督作为第二件袍子。基督已经作为这两件袍子，赐给了我们。我们的基督在神面前是真正的义。除了基督，在宇宙中没有义。在宇宙中，只有一位满足神一切公义的要求，这一位就是基督。这义已经赐给了基督。这听起来也许不合逻辑，基督怎能是义，而这义又赐给了祂。然而，这是圣经的说法，我们需要学习说圣经的语言。在这宇宙中，独一的义就是基督；而这义已经赐给了基督，使祂能给信徒穿上。基督是为我们的称义，客观的穿在我们身上的义。父赐给祂的义，祂已经传给我们。不仅如此，祂还一直将自己赐给我们，使我们能活出祂来。这完全是恩赐的事。
8The second of the gifts Joseph received was the garments. We believers need at least two garments, one for salvation and the other for victory, for reward. The prodigal son in Luke 15 received just one garment because he was simply a saved one. He had not yet become victorious. After we have been saved and have received the garment of righteousness to justify us, we need to go on to live a victorious life. If we do, then in addition to the garment of salvation we shall receive another garment. Often I have pointed out that the queen in Psalm has two garments (vv. 13-14): one corresponds to the objective righteousness for our salvation, and the other to the subjective righteousness for our victory. The New Testament reveals that we believers should have two garments. The first garment is seen in Luke 15, and the second is found in Revelation 19. The garment of salvation is good for us to be justified before the Father. But in order to attend the wedding feast of the Lamb we need another garment. Both garments are Christ. The first, the garment of salvation, is the objective Christ. It is Christ put upon us (Gal. 3:27), Christ given to us to be our righteousness (1 Cor. 1:30). When the prodigal son came back home, he was not qualified to sit down with his righteous father. He needed a garment of righteousness to cover him and to qualify him for this. This garment is the objective Christ as our righteousness, which justifies us before the righteous God. But after we have been justified, we need to live out Christ. When Christ is lived out of us, He becomes our subjective righteousness, not just something put upon us, but something lived out of us. This is the subjective Christ as the second garment. Christ has been given to us as these two garments. Our Christ is the real righteousness before God. Apart from Christ, there is no righteousness in the universe. In this universe there is only One who satisfies all of God’s righteous requirements, and this One is Christ. Although it may not sound logical, this righteousness has been given to Christ. You may wonder how Christ can be righteousness, yet have this righteousness given to Him. Nevertheless, this is the biblical way of speaking, and we need to learn to speak the biblical language. The unique righteousness in this universe is Christ; yet this righteousness has been given to Christ that He may put it upon His believers. Christ is the righteousness that has been put upon us objectively for our justification. This righteousness which has been given to Him by the Father has been passed on by Him to us. Furthermore, He is constantly giving Himself to us so that we may live Him out of us. This is wholly a matter of gift.
9基督是义，而义赐给了祂，这件事与三一有关。倘若父从来没有将这义赐给子，这义就不会这样有法定的效力。虽然宇宙中独一的义是基督自己，但父不将这义赐给子，连子也没有权利使用。所以，父将这义赐给子，子就能将这义传给信徒，首先作客观的义，然后作主观的义。我们都得著了第一件袍子，我们的救恩没问题。我们得救了，并要永远与主同在。这比最可靠保险公司的保单还要确定。但第二件袍子如何？目前我们对这件袍子无法像对第一件袍子那样确定，因为我们也许还没有为第二张保单缴纳必需的保费。我们需要得著第二件袍子，使我们能得著赏赐。赞美主，客观的袍子和主观的袍子都是恩赐！父将二者都赐给了子，子又将牠们赐给了我们。你若问我有没有这两件袍子，我要回答说，『我确定有第一件袍子以及第二件袍子在我里面，并且这第二件袍子正在出来的过程中。』你也得著了第二件袍子，在你里面有这件袍子。如今你需要祷告：『主耶稣，从我里面作出你自己。主耶稣，从我里面出来，成为我的第二件袍子。』我们都需要这件袍子。
9The matter of Christ being righteousness yet having righteousness given to Him involves the Trinity. If this righteousness had never been given by the Father to the Son, it would not be so legally effective. Although the unique righteousness in the universe is Christ Himself, without this righteousness being given by the Father to the Son, not even the Son would have the right to use it. Therefore, the Father gave it to the Son so that the Son might pass it on to His believers, firstly as the objective righteousness, then as the subjective righteousness. We all have received the first garment, and there is no problem regarding our salvation. We are saved and we shall spend eternity with the Lord. This is more certain than a policy from the most trustworthy insurance company. But what about the second garment? We cannot at the present time be as certain of this as we are of the first garment, for we may not have paid the necessary premium for this second policy. We need to gain the second garment so that we may receive the reward. Praise the Lord that both the objective garment and the subjective garment are gifts! Both have been given by the Father to the Son, and the Son has given them to us. If you asked me if I have these two garments, I would answer, “I certainly have the first garment, and the second garment is within me and it is in the process of coming out.” You also have received the second garment and have it within you. Now you need to pray, “Lord Jesus, process Yourself out of me. Lord Jesus, come out of me to be my second garment.” We all need this garment
10与第二件袍子有关的是第三项，就是戴在约瑟颈项上的金炼。在圣经中，戴炼子的颈项表征降服的意志。当以色列人不顺从时，主说他们是硬著颈项的百姓。（出三二9。）硬著颈项的人戴著金炼非常不相宜。然而，屈俯的颈项戴著金炼却很美丽。戴著炼子的颈项，表征被治服并征服以顺从神命令的意志。当你的颈项这样被治服并征服时，就是戴上了炼子。你见过女人戴著项炼与丈夫争吵么？我见过。当我看见这种情形，我自言自语说，『你该除去那项炼。你既是硬著颈项，就不该戴著项炼。』连男人的领带也是一种炼子。佩带这种炼子总是显出相当文雅的成分。颈项上的金炼，表征顺从的灵。行传五章三十二节说，那灵是赐给顺从神的人。因此，那灵作为恩赐赐下，不仅是为著得救，也是为著顺从。
10Related to the second garment is the third item, the golden chain placed around Joseph’s neck. In the Bible a chained neck signifies a subdued will. When the children of Israel were disobedient, the Lord referred to them as a stiff-necked people (Exo. 32:9). It would be very uncomely for a person with a stiff neck to wear a golden chain. It would be beautiful, however, to see a golden chain on a neck that is bowed. The chained neck signifies a will that has been conquered and subdued to obey God’s commandment. When your neck has been conquered and subdued in this way, it is chained. Have you ever seen a woman wearing a necklace while quarreling with her husband? I have. When I saw this, I said to myself, “You should take off that necklace. Since you are being stiff-necked, you should not be wearing a necklace.” Even a man’s necktie is a type of chain. There is an amount of refinement related to wearing such a chain. The golden chain on the neck signifies the Spirit for obedience. Acts 5:32 says that the Spirit is given to those who obey God. Hence, the Spirit is given not only as a gift for salvation, but also for obedience
11我真是赞赏圣经中这些事的次序。倘若是我来列举赐给约瑟的恩赐，我会先题戒指，后题炼子，最后题袍子。我年轻的时候，我不解为甚么先题袍子，后题金炼。但创世记四十一章四十二节里三个恩赐的次序，乃是照著属灵的次序。在属灵的次序上，我们首先领受圣灵而得救。这是印记。然后我们得著义袍，并开始活出基督。要活出基督，我们的颈项上需要有炼子。这就是说，我们的颈项必须被圣灵治服、征服并链住。哦，圣灵要链住你！圣灵要链住你刚硬的颈项，使牠柔软降服。在召会生活中，许多圣徒的颈项已经被链住了。甚至我们中间一些十几岁的少年也是这样。当我是十几岁的少年时，我的颈项很硬。虽然我的母亲非常爱我，但我的颈项仍然很硬。你们许多十几岁的少年就是这样。然而，当你呼求主耶稣时，你自然而然就被链住了。主将祂的炼子戴在你的颈项上，你的颈项就柔软降服了。有时候，你的性情也许使你对母亲不愉快。然而，因为你的颈项已经链住了，牠就不再像从前那样刚硬。从前你的颈项是刚硬的，上面没有炼子。但今天你已经被圣灵链住了，被顺从的灵链住了。因此，别人能在你的颈项上看见，那顺从的圣灵在你的顺从上所显出的美丽。你已经被征服，并且顺从父母。有些人也许说，『当我十八岁时，我就自由了。』这不是带金炼之人的见证。颈项上有炼子的人，对父母师长是顺从的。当你的颈项被链住时，牠就带著一种美丽，就是顺从之灵金色的美丽。
11How I admire the sequence of the things in the Bible. If I had listed the gifts given to Joseph, I would have mentioned the ring first, then the chain, and finally the garments. When I was young, I was bothered by the fact that the garments are mentioned before the golden chain. But the sequence of the three gifts in verse 42 is according to the spiritual sequence. In the spiritual sequence we firstly receive the Spirit for salvation. This is the seal. Then we receive the garment of righteousness, and we begin to live out Christ. In order to live out Christ, we need to have a chain on our neck. This means that our neck must be conquered, subdued, and chained by the Holy Spirit. Oh, the Holy Spirit will chain you! It will chain your stiff neck and cause it to be soft and subdued. Many saints in the church life have had their necks chained. This is even true of some of the teenagers among us. When I was a teenager, I had a stiff neck. Although my mother loved me very much, my neck was still very stiff. Many of you teenagers are like this. However, when you call on the Lord Jesus, you are spontaneously chained. The Lord puts His chain on your neck, and your neck is softened and subdued. Sometimes your disposition may cause you to be unhappy with your mother. Nevertheless, because your neck has been chained, it is no longer as stiff as it used to be. When your neck was so stiff, there was no chain on it. But today you have been chained by the Holy Spirit, chained by the Spirit for obedience. Thus, others can see on your neck the beauty of the Holy Spirit for obedience expressed in your submission. You have been subdued, and you are submissive to your mother and father. Someone may say, “When I am eighteen years of age, I will have my freedom.” This is not the testimony of a person chained with a golden chain. One who has a chain on his neck is submissive to his parents and to his teachers. When your neck is chained, it bears a certain type of beauty, the golden beauty of the Spirit for obedience
12这些都是我们的约瑟所领受并传给我们的恩赐。我能夸口，在我的手上有戒指，在我这人周围有袍子，并且另一件袍子连同围绕颈项的金炼，正从我里面出来。阿利路亚，基督已经领受恩赐，并且将这些恩赐都传给我！如今我在祂里面也领受了恩赐。这一切都是由约瑟所豫表。
12These are the gifts received by our Joseph and passed on to us. I can boast that on my hand I have a ring, that around my entire being I have a robe, and that another robe is coming out from within me along with the golden chain around my neck. Hallelujah, Christ has received gifts and He has passed all these gifts on to me! Now I also have received gifts in Him. All this is typified by Joseph.
《十三》成为世人的救主，生命的供养者（秘密的启示者）
13) Becoming the Savior of the World, the Sustainer of Life (the Revealer of Secrets
13因为基督复活，登宝座，得荣耀，并领受了恩赐，所以祂是世人的救主。作为世人的救主，祂也是生命的供养者，和秘密的启示者。（徒五31，约六50～51。）约瑟在这三方面豫表基督，因为这三种名称都包含在法老赐给约瑟的名字『撒发那忒巴内亚』里面。（创四一45。）这名的意义首先是世人的救主，其次是生命的供养者，第三是秘密的启示者。我们都知道基督是世人的救主。作为世人的救主，祂是生命的供养者，和秘密的启示者。这些名称都归于约瑟。首先，约瑟是秘密的启示者，然后是世人的救主。他成了救主，因为他供养百姓的生命。关于约瑟是生命的供养者，圣经的记载很奇妙。法老作了两个梦，第一个是母牛的梦，第二个是穗子的梦。（创四一1～7。）为甚么法老没有梦见七只乌龟和七块黑石？母牛和穗子都可作食物。今天我们喜欢吃牛排，牛排来自牛；我们也吃面包，面包来自麦粒。这里我们看见两种生命－动物生命和植物生命。我们需要享受这两种生命。照著圣经的命定，人在堕落以前只吃植物生命。（创一29。）然而，在堕落以后，神就叫人吃肉，因为需要流血救赎。（创九3。）因此，人在堕落以后，必须接受植物生命和动物生命为供应。事实上，动物生命必须在先，因为堕落的人需要先蒙救赎，然后才能享受生命。在主的桌子上，我们看见饼和血。血出于主动物的生命，为著救赎；饼来自祂生产的生命。在约翰福音，将主比喻为羔羊。在约翰一章二十九节，施浸者约翰说，『看哪，神的羔羊。』这是为著救赎的动物生命。在约翰十二章二十四节，主将自己比喻为一粒麦子，落在地里死了，藉著生产而繁衍。这是为著生产的植物生命。两种生命都在创世记四十一章题到。
13Because Christ was resurrected, enthroned, glorified, and received gifts, He is the Savior of the world. As the Savior of the world, He is also the Sustainer of life and the Revealer of secrets (Acts 5:31; John 6:50-51). Joseph typified Christ in these three aspects, for these titles are all included in the name Zaphnath-paaneah given to Joseph by Pharaoh (41:45). This name firstly means the Savior of the world; secondly, the Sustainer of life; and thirdly, the Revealer of secrets. We all know that Christ is the Savior of the world. As the Savior of the world, He is the Sustainer of life and the Revealer of secrets. All these titles were ascribed to Joseph. Firstly, Joseph was the revealer of secrets, then the savior of the world. He became the savior because he sustained the life of the people. Regarding Joseph’s being the sustainer of life, the record of the Bible is marvelous. Pharaoh had two dreams, the first of cows and the second of ears of corn (41:1-7). Why did Pharaoh not dream of seven turtles and seven black stones? Both the cows and the grain are good for food. Today we enjoy eating steak, which comes from cows, and bread, which comes from grain. Here we see two kinds of life—the animal life and the vegetable life. We need to enjoy both kinds of life. According to the ordination in the Bible, before the fall man ate only of the vegetable life (1:29). After the fall, however, man was told to eat meat because of the need for the shedding of blood for redemption (9:3). Thus, after the fall, man had to take as his supply the vegetable life and the animal life. Actually, the animal life must come first, for the fallen ones need to be redeemed before they can enjoy life. At the Lord’stable we see the bread and the blood. The blood comes out of the Lord’san i mal life for redemption, and the bread comes from His regenerating life. In the Gospel of John the Lord is likened to a lamb. In John 1:29 John the Baptist said, “Behold the Lamb.” This is the animal life for redemption. In John 12:24 the Lord compared Himself to a grain of wheat falling into the earth to reproduce by regeneration. This is the vegetable life for regenerating. Both kinds of life are mentioned in Genesis 41.
14当我们看到这点，我们再次看见圣经真是一本神圣的书。没有人能写出这样的书。我越探入圣经的深处，就越确信牠的内容是神圣的启示。圣经定规是神的话。除了神以外，谁能写出创世记四十一章这样的一章？今天我们从主耶稣这生命的供养者所得著的生命供应，包含了为著救赎的动物生命，和为著生产的植物生命。阿利路亚，一天又一天，我们这样得著滋养！基督既是世人的救主，又是生命的供养者。祂也是秘密的启示者，是解梦者。你曾想过主耶稣在地上时解了多少梦么？我所说的梦是指启示，就是祂所启示给我们的秘密。祂在马太十三章至少解了七个梦，在马太二十四、二十五章也解了好些别的梦。主真的是秘密的启示者。
14As we consider this, we realize again that the Bible is truly a divine book. No human being could have composed it. The more I probe into the depths of the Bible, the more I am convinced that its contents are divinely revealed. Surely it is the Word of God. Who other than God could have written such a chapter as Genesis 41? Today, the life supply we receive from the Lord Jesus as the Sustainer of life includes both the animal life for redemption and the vegetable life for production. Hallelujah, day by day we are nourished in this way! Simultaneously Christ is both the Savior of the world and the Sustainer of life. He is also the Revealer of secrets, the One who interprets dreams. Have you ever considered how many dreams the Lord Jesus interpreted when He was on earth? By dreams I mean revelation, the secrets He has revealed to us. He interpreted at least seven dreams in Matthew 13 and a number of others in Matthew 24 and 25. Truly the Lord is the Revealer of secrets
《十四》娶了召会
14) Taking the Church
15在创世记四十一章四十五节，我们看见约瑟娶了安城祭司波提非拉的女儿亚西纳为妻。约瑟的妻子是异教徒，是埃及人。约瑟在被弟兄们弃绝的期间娶了她。这也是一个豫表，描绘基督如何在被以色列人弃绝的期间，娶了外邦人为妻。当祂与外邦人在一起时，从他们中间得了一个妻子。在创世记里，我们看见描绘召会的三个妻子：亚当的妻子夏娃，以撒的妻子利百加，和约瑟的妻子亚西纳。夏娃是亚当的妻子，描绘召会如何出于基督，并且是基督的一部分。夏娃豫表召会如何在生命和性情上与基督相同，最终与基督成为一个身体。因此，夏娃豫表召会是基督的一部分，出于基督，归于基督，并且与基督是一。利百加描绘召会是蒙召并蒙拣选的，与基督来自同样的源头。以撒来自特别的源头，亚伯拉罕的仆人被差遣到那个源头，为以撒拣选、呼召一个妻子，将她带给以撒。这个蒙拣选的人就是利百加。亚西纳描绘基督在被以色列人弃绝的期间，从外邦世界娶来的召会。基督在被弃绝的期间，来到外邦世界，留在那里，并且从外邦世界得著召会。
15In 41:45 we see that Joseph took as his wife Asenath, the daughter of Potipherah, priest of On. Joseph’s wife was a heathen, an Egyptian. Joseph took her during the time he was rejected by his brothers. This also is a type portraying how Christ has taken the Gentiles as His wife during the time of His rejection by the Israelites. As He was staying with the Gentiles, He obtained a wife from among them. In the book of Genesis we have seen three wives who portray the church: Eve, the wife of Adam; Rebekah, the wife of Isaac; and Asenath, the wife of Joseph. As the wife of Adam, Eve portrays how the church comes out of Christ and is a part of Christ. She typifies how the church is the same in life and nature as Christ and eventually becomes one Body with Him. Thus, Eve typifies the church being a part of Christ, coming out of Christ, returning to Christ, and being one with Christ. Rebekah portrays the church as the called and selected one, the one from the same source as Christ. Isaac came from a particular source, and Abraham’s servant was sent to that source to select and call a wife for Isaac and to bring her to him. This selected one was Rebekah. Asenath portrays the church taken out of the Gentile world by Christ during His rejection by the children of Israel. During the time of this rejection, Christ came to the Gentile world, stayed there, and received the church out of the Gentile world.
16约瑟从他的妻子亚西纳生了两个儿子，玛拿西和以法莲。玛拿西这名的意思是『使之忘了。』在玛拿西出生时，约瑟说，『神使我忘了一切的困苦，和我父的全家。』（创四一。）这指明玛拿西的出生，使约瑟忘了一切的患难。玛拿西出生时，约瑟似乎说，『赞美主！祂使我忘了我的患难。』这启示当召会有生产时，基督就要宣告祂忘了祂的患难。倘若在你们召会的福音聚会中，结了一些果子，基督就要向全宇宙宣告：『玛拿西！我忘了我的患难。』约瑟的次子名叫以法莲，意思是『昌盛。』（创四一52。）在以法莲出生时，约瑟说，『神使我在受苦的地方昌盛。』约瑟没有患难，却有昌盛。当我们传福音并结果子，基督就要喜乐并宣告：『不再有患难了。看看所有的果子！』
16Of his wife, Asenath, Joseph begot two sons, Manasseh and Ephraim. The name Manasseh means, “Causing to forget.” When Manasseh was born, Joseph said, “God hath made me forget all my toil, and all my father’sho use” (41:51). This indicates that with the birth of Manasseh Joseph forgot all his afflictions. When 51 Manasseh was born, Joseph seemed to say, “Praise the Lord! He has caused me to forget my afflictions.” This reveals that when the church is productive, Christ will declare that He has forgotten His afflictions. If in the gospel meetings of the church in Anaheim some fruit is produced, Christ will declare to the whole universe, “Manasseh! I have forgotten My affliction.” The name of Joseph’s second son was Ephraim, which means “Fruitful” (41:52). When Ephraim was born, Joseph said, “For God hath caused me to be fruitful in the land of my affliction.” With Joseph, instead of affliction, there was fruitfulness. When we preach the gospel and produce fruit, Christ will be happy and declare, “There is no more affliction. But look at all the fruit!”
《十五》供应人粮食
15) Supplying People with Food
17约瑟供应粮食给饥饿的人。（创四一～57。）他是这样一个供应粮食的人，豫表基督是供应人粮食的一位。（约六35。）今天，基督是何等一位粮食的供应者！祂供应粮食给饥饿的人。当我们读约瑟的故事，我们发现这故事是没有穷尽的。我们读了再读，仍然追测不尽其中的丰富。
17Joseph supplied food to the famished people (41:56-57). As such a supplier of food, he typified Christ as 56 the One who supplies people with food (John 6:35). Today, what a Supplier of food Christ is! He supplies food to the famished people. As we read the story of Joseph, we find that it is inexhaustible. Although we may read it again and again, we cannot exhaust its riches.