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创世记生命读经 · 第120篇

成熟的以色列掌权的一面（八）

Being Matured-
1我们已经多次指出，在约瑟的故事里有两条线：豫表的线和生命的线。在我们进一步来看生命的线以前，我们还需要看见关于约瑟豫表基督的另一点。
1As we have pointed out a number of times, in the story of Joseph there are two lines: the line of the type and the line of life. Before we consider further the line of life, we need to see another point regarding Joseph as a type of Christ
《十七》掌权
(17) Reigning
2约瑟豫表千年国期间基督在祂国度里的掌权。我们若留意约瑟故事里的豫言，就会看见他的记载是基督在千年国里掌权的图画。
2Joseph was a type of Christ reigning in His kingdom during the millennium. If we take note of the prophecy in the story of Joseph, we shall see that his record is a picture of Christ’s reign in the millennial kingdom
《1》供应人粮食
a) Supplying People with Food
3照著这幅图画，基督在千年国里要作四件事。第一，祂要供应人粮食，也就是说，祂要满足每个人的需要。（创四七15～17。）虽然全地都在饥荒之下，约瑟却能满足每个饥饿的人。今天每个人都是饥饿的，没有一个人是满足的。但基督在要来的一千年掌权时，要应付每个人的需要，满足每个饥饿的人。
3According to this picture, Christ will do four things during the millennium. First, He will supply people with food, that is, He will satisfy everyone’s needs (47:15-17). Although the whole earth was under a famine, Joseph was able to satisfy everyone’s hunger. Today everyone is hungry and no one is satisfied. But when Christ is reigning during the coming thousand years, He will meet everyone’s need and satisfy everyone’s hunger
《2》使人存活
b) Keeping People Alive
4当约瑟在埃及掌权时，他使人存活。（创四七19，25。）因为基督要满足每个人的需要，祂就能使每个人存活，使每个人活著。你若查考关于基督在千年国里掌权的豫言，会看见基督要使每样东西活著。今天处处都是死亡；每个人，每样东西都在死。但在基督千年掌权的期间，几乎没有死亡的迹象；每样东西，每个人都要满了生命。
4As Joseph was reigning in Egypt, he kept people alive (47:19, 25). Because Christ will satisfy everyone’s needs, He will be able to make everyone alive, to make everyone living. If you examine the prophecies regarding Christ’s reign in the millennium, you will see that Christ will make everything living. Today, death is everywhere; everyone and everything is dying. But during the millennial reign of Christ, there will be hardly a sign of death. Rather, everything and everyone will be full of life
《3》使地生产
c) Keeping the Land Producing
5约瑟也使地生产。他不但给人粮食，也给人种子。（创四七19～23。）在千年国里，基督要使每样东西生产。今天的光景正相反，每样东西都在消减。然而当千年国来临时，地上每样东西都要生产。为著生产，必须有种子。粮食是为著满足，种子是为著生产。基督在千年国里掌权时，不但要供给粮食，使人满足；也要供应种子，使人生产。
5Joseph also kept the land producing. He gave the people not only food, but also seed (47:19-23). In the millennium Christ will make everything productive. In today’s situation, on the contrary, everything is diminishing. But when the millennium comes, everything on earth will be productive. In order to produce, we must have seed. While food is for satisfaction, seed is for production. As He reigns in the millennium, Christ will not only afford people food to satisfy them, but supply them with seed to make them productive.
《4》特别看顾以色列人
d) Taking Special Care of Israel
6约瑟也特别看顾以色列人。（创五十21。）这豫表在千年国期间，基督要特别看顾以色列人。以色列人在地上的特殊功用，乃是见证神。虽然基督宠爱以色列人，今天以色列人却不相信基督。犹太人敬拜神，但他们没有藉著基督正确的相信神，而是以自己的方式相信神。然而，无论以色列人相信不相信，甚至在今天，他们仍是神的见证。在千年国期间，地上要有许多国，但只有以色列一国是神的见证。因这缘故，基督要特别看顾以色列人。祂这样看顾以色列人，指明祂是绝对为著神的见证。照样，基督爱召会，因为召会是神的见证。所以，在千年国里，基督要满足每个人，使每样东西存活，每样东西生产，并妥善看顾以色列人，就是神的见证。现在我们来看生命的线。当我第一次读到约瑟收聚钱财、牲畜和土地以交换粮食时，我说，『约瑟，你是强盗。你不但抢夺百姓，还把他们搜括一空。你收聚他们的钱财、家畜和土地。最终，你收聚他们这个人。约瑟，你是怎样的地主？』惟独约瑟握著生命线，生命线就是粮食。那些要粮食的人，必须给约瑟一些东西，以得著粮食。倘若他们要满足，他们必须付出钱财、牲畜或土地。首先约瑟『收聚了埃及地和迦南地所有的银子。』（创四七14。）十五节说，『埃及地和迦南地的银子都花尽了，埃及众人都来见约瑟说，我们的银子都用尽了，求你给我们粮食，我们为甚么死在你面前呢？』百姓对约瑟这样说，他就吩咐他们把牲畜给他。于是他们把牲畜赶到约瑟那里，『约瑟就拿粮食换了他们的牛、羊、驴、马。』（创四七17。）一年后，百姓再度缺乏粮食，又到约瑟那里。这次不需要交涉，因为约瑟和百姓彼此了解。他们惟一所剩的，就是土地和他们自己。所以，他们求他用粮食买他们和他们的地。（创四七19。）最终，约瑟在埃及是惟一的地主、银行家和畜牧家。
6Joseph also took special care of Israel (50:21). This typifies that during the millennium Christ will take special care of Israel. Israel’s specific function on earth is to testify of God. Although Christ is in favor of Israel, today Israel has no faith in Christ. The Jews worship God, but they do not have the proper faith in God through Christ. Instead, they believe in God in their own way. However, whether or not Israel is in unbelief, they are still the testimony of God, even today. There will be many nations on earth during the millennium, but only one nation, Israel, will be God’s testimony. For this reason, Christ will take special care of Israel. When He renders this care to Israel, it will indicate that He is absolutely for God’s testimony. Likewise, the reason Christ loves the church is that the church is God’s testimony. Therefore, in the millennium Christ will satisfy everyone, make everything alive, make everything productive, and take good care of Israel as God’s testimony. Now we come to the line of life. When I first read that Joseph collected money, cattle, and land in exchange for food, I said, “Joseph, you are a robber. You not only robbed the people, you extracted everything from them. You collected their money, livestock, and land. Eventually, you collected their very being. Joseph, what kind of landlord are you?” Joseph alone held the lifeline, and the lifeline was food. Those who wanted food had to give something to Joseph in order to get it. If they wanted satisfaction, they had to pay for it with money, cattle, or land. First Joseph “gathered up all the money that was found in the land of Egypt, and in the land of Canaan” (47:14). Verse 15 says, “And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money hath ceased” (Heb.). When the people said this to Joseph, he told them to give him their cattle. Thus, the people brought their cattle to Joseph, and “Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses” (47:17). A year later, the people came to Joseph again in need of food once more. This time there was no need for negotiation because there was a mutual understanding between Joseph and the people. The only thing they had left was their land and themselves. Therefore, they told him to buy them and their land for bread (47:19). Eventually, in Egypt Joseph was the only landlord, banker, and cattle raiser.
7约瑟有生命的供应、粮食的供应。照著我们天然的观念，约瑟该施舍出去。但我们不该带著天然、属世的观念来读圣经。约瑟有生命的供应，而百姓需要这供应。他们必须作一些事，以得著这供应。在我们看见百姓必须作甚么之前，我们需要指出，约瑟变得这样丰富并有生命供应的原因。这是因著他一切的苦难。约瑟从十七岁起，就一直受苦。甚至在他登宝座掌权之后，仍然在受苦，因为他与父亲隔离。我们在前面的信息中曾指出，他有能力和地位作一切必需的事，把父亲接到他那里。但他抑制不作，因为他在埃及要实现神的旨意。要神的旨意实现，约瑟就必须受苦。虽然他是宰相，但他一直受苦到把父亲接来的那天。因著他的受苦，他得著这些丰富。今天在召会生活中也是这样。能给别人生命供应的，乃是那些受苦的人。这种思想可见于关于葡萄树的诗歌中。（诗歌第四六五首。）这首诗歌的末了二节是倪弟兄编的：
7Joseph had the supply of life, the supply of food. According to our natural concept, Joseph should simply have given it away. But we should not bring our natural, worldly concept to the reading of the Bible. Joseph had the life supply, and the people needed it. They had to do something in order to get it. Before we see what the people had to do, we need to point out the reason Joseph became so rich and had the life supply. It was because of all his sufferings. From the time Joseph was seventeen years of age, he had been suffering. Even after he had been enthroned and was in power, he was still suffering because he was separated from his father. As we pointed out in the previous message, he had the power and the position to do everything necessary to have his father brought to him. But he refrained from doing so because he was in Egypt to fulfill God’s will. In order for God’s will to be fulfilled, Joseph had to suffer. Although he was the ruler, he suffered until the day his father was brought to him. Because of his suffering, he had the riches. It is the same today in the church life. It is those who suffer who are able to give others the supply of life. This thought is found in the hymn regarding the grapevine (Hymns, #635). The last two stanzas were arranged by Brother Nee
8估量生命原则，以失不是以得；不视酒饮几多，乃视酒倾几何；因为爱的最大能力，乃是在于爱的舍弃，谁苦受得最深，最有，可以给人。谁待自己最苛，最易为神选择；谁伤自己最狠，最能擦人泪痕；谁不熟练损失、剥夺，谁就仅是响钹、鸣锣；谁能拯救自己，谁就不能乐极。
8Not by gain our life is measured, But by what we’ve lost ‘tis scored; ‘Tis not how much wine is drunken, But how much has been outpoured. For the strength of love e’er standeth In the sacrifice we bear; He who has the greatest suff’ring Ever has the most to share. He who treats himself severely Is the best for God to gain; He who hurts himself most dearly Most can comfort those in pain. He who suffering never beareth Is but empty “sounding brass”; He who self life never spareth Has the joys which all surpass
9我们若没有受苦，就没有甚么可以给人。葡萄树因著经历了许多苦难、对付、修剪和破碎，就产生丰富的酒，使人喜乐。倪弟兄晓得，我们越受苦，越有可以给人。若没有受苦，我们所说的就像鸣的锣。我们可以发出响声，但所说的没有生命。所以，正如这首诗歌所说，估量生命不是以得，乃是以失。约瑟能这样丰富，原因就是他受过苦。在他受苦的年间，他积蓄了丰富。
9If we do not suffer, we have nothing to give others. Because the grapevine undergoes many sufferings, dealings, cuttings, and breakings, it produces rich wine to cheer man. Brother Nee realized that the more we suffer, the more we have to give. Without suffering, anything we say is like tinkling brass. We may make noise, but there is no life in what we say. Therefore, as this hymn says, our life is measured not by gain, but by loss. Therefore, the reason Joseph could be so rich was that he had suffered. During the years of his suffering he stored up the riches.
10在七个丰年中，约瑟积蓄了五谷。他没有顾到自己的利益。要积蓄那些五谷，不是容易的事。七年之久，约瑟收聚五谷，积蓄在仓里。这是一件大事。一方面，约瑟在劳苦；另一方面，他在受苦，因为他与父亲隔离。在那七年中，他没有顾到自己，却为别人安排，顾到他们的将来。他在七个丰年中所作的，乃是为著百姓。他作这事，不惜牺牲了自己的利益，牺牲了见父亲的面。倘若我们要能以供应粮食给别人，我们必须经历长期的苦难。约瑟十七岁的时候，没有那些谷类。直到他三十岁，才有那些谷类。那时他的丰富不在于能力，乃在于粮食和生命的供应。今天在召会生活中也是这样。年长、老练的人有供应。倪弟兄一再强调，我们必须照顾自己肉身的生命，使我们不至夭折。在一次训练中，倪弟兄问受训的人，甚么年龄是最有用的年龄。然后他指出，一位弟兄曾说，最有用的年龄是七十到八十岁。因此，倪弟兄嘱咐受训的人要照顾自己，不要慢性自杀。他告诉他们要睡得好，吃得好，喝得好，运动得好，使他们能长寿。当迦勒八十五岁时，他说他像四十岁时一样强壮。丰富不是随著没有经历的人。我们要丰富，需要长期受苦。约瑟从十七岁到三十七岁，花了二十年才成为丰富的。受苦了多年以后，粮食终于在他手中。因为他有粮食，所有饥饿的人就到他那里去。
10During the seven years of plenty, Joseph stored up the grain. He did not take care of his own interests. It was not an easy task to store all that grain. For seven years Joseph gathered the grain and stored it in barns. This was a big job. On the one hand, Joseph was laboring; on the other hand, he was suffering because he was separated from his father. During these seven years he did not care for himself, but made arrangements for others to be taken care of in the future. What he did in the seven years of plenty was for the people. He did this at the cost of taking care of his own interests, at the cost of seeing his father. If we would be able to supply food to others, we must undergo a long period of suffering. Joseph did not have all the grain when he was seventeen years of age. He did not have the grain until he was thirty-seven years of age. At that time he became rich not in power, but in food and in the life supply. It is the same today in the church life. The older, experienced ones have the supply. Again and again, Brother Nee stressed that we must take care of our physical life so that we shall not die at an early age. In one of his trainings Brother Nee asked the trainees what age they thought was the most useful age. Then he pointed out that a brother once said that the most useful age is from seventy to eighty. Because of this, Brother Nee charged the trainees to take care of themselves and not to commit gradual suicide. He told them to sleep well, eat well, drink well, and exercise well so that they might have a long life. When Caleb was eighty-five years old, he said that he was just as strong as he was at forty. The riches are not with the inexperienced ones. In order to be rich, we need to suffer for a long period of time. It took Joseph twenty years, from the age of seventeen to the age of thirty- seven, to become rich. Eventually, after many years of suffering, the food was in his hands. Because he had the food, all the hungry ones came to him
11按我的意见，约瑟对人应当慷慨，并且说，『你们甚么时候需要粮食，只管到我这里来，我就给你们。』我年轻的时候，读到创世记四十七章，认为约瑟不慷慨。在我看来，他是从百姓身上榨取一切。但赞美主，祂给我看见为甚么约瑟不慷慨。因为生命的供应不该廉价出卖。在召会生活中，若有人愿意将生命的供应廉价给人，我们就必须问说，他的供应是不是真的。真正生命的供应绝不廉价出售。约瑟似乎对百姓说，『你们要供应么？倘若要，你们就必须付代价。』慷慨的观念是属世的观念。约瑟是在另一个境界，那里没有慷慨，也没有缺乏，只有供应和代价。今天许多基督徒廉价出卖东西。但在主的恢复里，没有一样是廉价的。倘若你要粮食，你必须付代价。你付出的代价越高，你得著的供应就越大。今天有些人反对主的恢复。但在他们心里深处，他们知道这条路没有错。他们反对，因为走这条路的代价非常高。因此，他们接受便宜的路，批评昂贵的路。我们不能不出代价，就得著粮食的供应。约瑟不会把粮食廉价卖给你。到约瑟那里去籴粮的人，付了四种代价：钱财、牲畜、土地和自己。我真是喜乐，圣经中的记载如此完全！这四项包括了今天我们需要付的一切代价。当我们付出钱财、牲畜、土地和自己时，我们就得著了四种供应。第一种供应不像第四种供应那样稀罕贵重。每一种供应都比前一种贵重，最后一种最为贵重。现在让我们来看钱财表征甚么。照著表面的领会，钱财是我们所倚靠的。事实上，钱财代表便利。美国的货币制度非常便利。在约瑟的时代，人使用银子。他们必须随身携带银子，购买东西时就秤出银子。但今天我们付账，只要写上一定数额的支票。这是非常便利的。然而，当我们存款的供应枯竭时，我们就失去了这种便利。在这样的时候，我们就会为付账忧虑了。我们都喜欢存款有余。但这种供应若用尽了，你怎么办呢？
11According to my opinion, Joseph should have been generous with the people and said, “Whenever you need food, simply come to me and I’ll give it to you.” When I read Genesis 47 as a young man, I thought that Joseph was not generous. It seemed to me that he squeezed everything out of the people. I praise the Lord for showing me why Joseph was not generous. The reason is that the life supply should not be sold cheaply. If anyone in the church life is willing to give away the life supply in a cheap way, we must question whether the supply he has is genuine. The genuine life supply is never sold cheaply. Joseph seemed to be saying to the people, “Do you want the supply? If you do, then you must pay the price.” The concept of generosity is a worldly concept. Joseph was in another realm, where there was neither generosity nor scarcity, just the supply and the price. Many Christians today sell things cheaply. But in the Lord’s recovery nothing is cheap. If you want the food, you must pay the price. The greater the price you pay, the greater supply you will receive. Some today are opposing the Lord’s recovery. But deep in their heart they know that this way is not wrong. They oppose it because the cost of taking it is very high. Thus, they take the cheap way and criticize the costly way. We cannot receive any food supply without a cost. Joseph will not sell you the food at a cheap price. The people who came to Joseph for food paid four kinds of prices: their money, their cattle, their land, and themselves. How happy I am that the record in the Bible is so complete! These four items cover all the prices we need to pay today. When we pay with our money, cattle, lands, and ourselves, we receive all four types of supply. The first supply is not as rare or precious as the fourth supply. Each supply is more precious than the previous one, and the last is the most precious of all. Let us now consider what money signifies. According to a superficial understanding, money is what we depend on. Actually, money represents convenience. The monetary system in this country is very convenient. In Joseph’st i me the people used silver. They had to carry silver with them and weigh it out when making a purchase. But today when we pay a bill, we simply write out a check for a certain amount. This is very convenient. However, when the supply in our checking account is depleted, we lose this convenience. At such a time we may worry about paying our bills. We all like to have a surplus in our checking account. But what will you do if this supply runs out?
12有些人不愿为著供应付代价，因为他们担心失去便利。有些人也许说，『我应当走召会的路么？当然这条路很好，但我若走这条路，就会失去一些便利。我的妻子或亲戚会不高兴我。』但你越舍弃便利，就越得著生命的供应。然而，今天的基督徒保持他们的便利，因此没有生命供应。在许多教堂、礼拜堂和召会的建筑里，人们每个主日都听见关于便利的信息。他们到那些地方去，得著更多的便利。对他们而言，走主恢复的路是昂贵而且不便的。不错，你走这条路，会失去便利，但你会得著供应。
12Some are not willing to pay the price for the supply because they are concerned about losing their conveniences. Some may say, “Should I take the way of the church? Surely this way is good, but if I take it, I will lose certain conveniences. My wife or my relatives may be unhappy with me.” But the more conveniences you give up, the more life supply you will have. Today’s Christians, however, keep their conveniences, but have no life supply. In many cathedrals, chapels, and church buildings people hear messages every Sunday about conveniences. They go to these places to get more conveniences. For them, to take the way of the Lord’s recovery is costly and inconvenient. Yes, if you take this way, you will lose your conveniences, but you will gain the supply
13百姓为著粮食的供应必须付出的第二项，乃是他们的牲畜。牲畜所表征的，很容易领会。牲畜表征我们生活的凭藉。约瑟的哥哥们担心他们的驴，忧虑约瑟找藉口把他们的驴夺去。今天你也许非常关心你的汽车，害怕牠会遭窃。若是这样，你的汽车就是你的驴。对那些有博士学位的人而言，他们的学位就是他们的驴。对其他的人而言，他们的地位就是他们的驴。但基督这位丰富者，供应者，就在这里。祂既不慷慨，也不吝啬。祂不想从你身上榨取甚么，但为著你的缘故，祂要求你付代价。祂绝不会廉价出卖祂的供应。你付出钱财以后，需要付出牲畜。惟有交出你的牲畜，你才会得著第二种供应。当我们的钱财和牲畜都交给了祂，我们就安息平安了。我们在交出牲畜以后，还需要交出土地。土地代表我们的资源。说个不好听的比方，主耶稣好像是『强盗，』祂『抢夺』祂爱人的一切。祂夺去我们的钱财、我们的牲畜、和我们的土地。祂也许说，『把你的土地给我。不要把资源控制在你的手下，你要把牠交给我。』这不是一个教训，而是我在许多人的生活中所观察到的。有些亲爱的圣徒能付出钱财，却不能付出牲畜。还有的人能舍弃牲畜，却不能舍弃土地。他们的观念认为，主耶稣总是赐给他们东西，绝不会『抢夺』他们的东西。但主耶稣在祂的恢复里『抢夺』我们的一切－我们的便利、我们生活的凭藉、和我们的资源。你若愿意将你的土地给主，就会得著第三种供应。
13The second item the people had to pay for the food supply was their cattle. It is easy to understand what is signified by cattle. Cattle signifies the means of our living. Joseph’s brothers were concerned about their donkeys, worried that Joseph would find some excuse to take them away. Today you may care very much about your automobile. Perhaps you are afraid that it will be stolen. If so, your automobile is your donkey. For those with a doctoral degree, their degree is their donkey. For others their position is their donkey. But Christ, the rich One, the Supplier, is here, and He is neither generous nor stingy. Although He does not want to squeeze anything out of you, for your sake He requires that you pay a price. He will never sell His supply cheaply. After you pay your money, you need to pay with your cattle. Only by handing over your cattle will you receive the second supply. When both our money and our cattle have been handed over to Him, we shall be restful and at peace. After handing over our cattle, we need to hand over our land. The land represents our resources. The Lord Jesus is a “robber”; He “robs” His lovers of everything. He takes our money, our cattle, and our land. He may say, “Give me your land. Do not keep the resources under your control, but hand them over to me.” This is not a teaching, but an observation of what I have seen in the lives of many. Some dear ones were able to pay their money, but not their cattle. Others could give up their cattle, but not their land. Their concept was that the Lord Jesus always gives them things, but never “robs” them of things. But the Lord Jesus in His recovery “robs” us of everything—of our convenience, our means of livelihood, and our resources. If you are willing to give the Lord your lands, you will receive the third supply.
14主所要求的最后一项是我们自己，包括我们这人的每一面。主耶稣要得著你的每一部分。你的耳朵有没有被祂得著？若是被主得著，你就不会听基督之外的任何事情。你的嘴唇有没有被主得著？若是被主得著，你的嘴唇就不会有不同的用途。你的全人有没有被主耶稣得著？我不信有许多人已经将他们的全人交给主。在今天的基督教里，为甚么意见还这么多？为甚么合一和建造这么少？就是由于很少人愿意将自己交给基督。虽然你听过许多篇关于奉献的信息，但你也许没有听过将自己交给主的信息。关于奉献，我们受『开西大会』（Keswick）的影响，这大会跟从史密斯夫人（Mrs.H.W.Smith），强调奉献是一切之钥。你要成为圣别么？必须献上自己。你要祷告得答应并且得胜么？必须献上自己。我们多年遵守开西大会关于奉献的教训，但我们最终发现，这不是生命供应所需要的一切。请看一九四八年我们中间所发生的事。由于混乱和骚扰，倪弟兄有好几年必须停下他的职事。我们有些人有负担使他的职事恢复，竭尽所能要促成这事，但我们所作的无济于事。在他的职事恢复以前，我们有些人到他家里与他聚集交通。想要参加那次交通的约有三十位，但倪弟兄只允许我和两位姊妹与他聚集。他不愿廉价出卖他的供应。最终他允许其他的人在客厅隔壁的房间参加交通。头一天早晨，很长一段时间没有人说甚么。最后，我无法再忍受沉默，就请他对于福建省和广东省众召会混乱的光景，说一点话。他回答时，将自己倾倒出来如同尼加拉瀑布，达一个多小时。他的话满了亮光、能力和冲击力。他在那个地区至少有六年没有公开说话，只有一些人私下和他接触。倪弟兄那天的交通，说到关于耶路撒冷的路线。（见『工作的再思』最后一章。）他停止说话以后，没有人说一句话。然后一位姊妹说，『为甚么我们不接受倪弟兄的话并且实行呢？』在场的每个人都流著泪说，『阿们！我们愿意实行。』然后倪弟兄回答说，『你们若愿意实行这条路，必须书面将你们自己和你们所有的一切都交出来。』我题说这事的点乃是，我们需要将自己交给主。也许你已经将自己奉献给祂，但你从来没有将自己交给祂。今天基督不但要得著你的钱财、牲畜和土地，也要得著你这个人。
14The last item the Lord requires is ourselves, including every aspect of our being. The Lord Jesus will claim every part of you. Have your ears been claimed by Him? If they have, you will not listen to anything other than Christ. Have your lips been claimed? If so, then they will be used differently. Has your whole being been claimed by the Lord Jesus? I doubt that very many have handed over their whole being to the Lord. Why are there still so many opinions, and why is there so little oneness and building in today’s Christianity? It is due to the fact that very few are willing to hand themselves over to Christ. Although you have heard many message son consecration, you have probably not heard a message on handing yourself over to the Lord. Regarding consecration, we have been influenced by the KeswickConvention, which followed Mrs. Hannah Convention Whitall Smith in emphasizing consecration as the key to everything. Do you want to be holy? Then you must consecrate yourself. Do you want to have your prayers answered and be victorious? Then you must consecrate yourself. But although we followed the Keswick teaching regarding consecration for years, we eventually discovered that it was not all that was needed for the life supply. Consider what happened among us in 1948. Due to some confusion and turmoil, Brother Nee had to discontinue his ministry for a number of years. Some of us were burdened that his ministry be resumed, and we did our best to bring this about, but we could do nothing to help the matter. Before his ministry had been recovered, some of us had arranged to meet with him in his home for a time of fellowship. Although there were about thirty who wanted to attend that fellowship, Brother Nee would allow only me and two sisters to meet with him. He was not willing to sell his supply cheaply. Eventually, he allowed the others to sit in on the fellowship in a room adjoining his living room. The first morning no one said anything for a long period of time. Finally, unable to tolerate the silence any longer, I asked him to say a word about the confused situation of the churches in the provinces of Fukien and Kwangtung. In response, he poured himself out like Niagara Falls for more than an hour. His word was full of light, power, and impact. For at least six years he had not spoken a public word in that district, although a few had contact with him privately. Brother Nee’s fellowship that day concerned the line of Jerusalem. (See the last chapter of Further Talks on the Church Life.) After he stopped speaking, no one said a word. Then one sister said, “Why don’t we take Brother Nee’s word and practice it?” With tears, everyone present said, “Amen! We want to practice it.” Then Brother Nee replied, “If you intend to practice this way, you must hand over in writing yourself and everything you possess.” My point in sharing this is that we need to hand ourselves over to the Lord. Perhaps you have consecrated yourself to Him, but have never handed yourself over to Him. Today Christ is claiming not only your money, cattle, and land, but also yourself.
15百姓向约瑟付出了最后一种代价－他们自己，就得以有分于拔尖的分。当你付出第一、第二、第三种代价，你就享受第一、第二、第三种的分。但你付出最高的代价，就享受上好的分。最终，我们不仅得著粮食，使我们满足；也得著种子，使我们繁衍。要得著粮食和种子，我们需要付出完全的代价。在交出我们自己以前，我们必须交出其他的一切。百姓将一切交给约瑟以后，就能说，『赞美主，我们得著释放了！我们不在意我们的钱财、牲畜、土地、甚至我们自己。我们只享受丰富的供应。』留下的只有享受。为著这种享受舍弃一切，是何等大的祝福！当主耶稣来临时，全地都要在一个地主，一个银行家之下。所有的土地都要属于基督。我们要将我们的所有和所是都交给祂。我们是享受者，不是主人。当时埃及的一切都在一个主人手下。约瑟叫百姓『从埃及这边，直到埃及那边，都各归各城，』（创四七21，）好有均匀的分配。没有富的，也没有贫的。对于属灵的供应，今天也是这样。基督有丰富。但祂能供应我们多少丰富，在于我们愿意付出甚么。我们若愿意付出第一种代价，就要得著第一种供应。我们若愿意付出更多的代价，就要得著更多的供应。但我们若愿意付出第四种代价，就不仅要得著粮食满足自己；也要得著种子，为别人生产一些东西。这是何等奇妙！
15By making the last payment, the payment of themselves, to Joseph, the people partook of the top portion. When you pay the first, second, and third price, you enjoy the first, second, and third portion. But when you pay the highest price, you enjoy the best portion. Eventually, we receive not only food for satisfaction, but also seed for reproduction. In order to get the food and the seed, we need to pay the full price. Before handing over ourselves, we must hand over everything else. After they gave everything to Joseph, the people could say, “Praise the Lord, we are released! We don’t care for our money, cattle, land, or even ourselves. We just enjoy the rich supply.” All that remained was the enjoyment. What a great blessing it is to give up everything for this enjoyment! When the Lord Jesus comes, the whole earth will be under one land lord and one banker. All the land will belong to Christ, and we shall hand over whatever we have and whatever we are to Him. We are the enjoyers, not the lords. At that time in Egypt everything was under the hand of one lord. Joseph moved the people to cities “from one end of the borders of Egypt even to the other end thereof” (47:21) in order to have an even distribution. There were no rich and no poor. It is the same today regarding the spiritual supply. Christ has the riches. The amount of these riches that He is able to supply us depends on what we are willing to pay. If we are willing to make the first payment, then we shall receive the first supply. But if we are willing to make the other payments, we shall receive more supply. If we make the fourth payment, we shall receive not only the food to satisfy ourselves, but also the seed to produce something for others. How marvelous this is!
16你若研读创世记四十七章，就看见埃及全地最终成了享受之地，不再有高低贫富之分。所有的人都成了同样水平上的享受者，因为一切人事物都在同一个主人之下。这是千年国的图画。在千年国里，没有资本主义或社会主义。每个人都在同样的水平上，因为一切都在主的手下。祂要买回一切，并要得著一切人事物。的确，地和其中所充满的，都属耶和华。（诗二四1。）千年国的光景与今天大不相同。在约瑟登宝座以前，百姓各在不同的水平上。但在他登宝座，百姓到他那里籴粮以后，埃及成了千年国的豫影，所有的人都在同样的水平上。一切都在一人之下，并且属于他，因为那人有丰富，并能要求得著一切。今天在召会生活中，我们中间也必须这样。因为基督已经得著我们的一切，如今我们都在同样的水平上享受基督的丰富。以上所题的各点，也都是在新约里发展的种子。约瑟不但供应人粮食，也顾到他50:1-父亲的葬礼。（创四九29～31，五十1～14。）雅各的葬礼不是简单的事。照著希伯来十一章，亚伯拉罕、以撒、雅各都得了美地的应许，但死的时候并没有承受美地。这有力的指明复活。亚伯拉罕带著他要复活的盼望死去。毫无疑问，以撒和雅各也有同样的观念。雅各死时存著盼望，有一天他要起来承受那地。因这缘故，他嘱咐约瑟不要把他的身体留在埃及，而要把他葬在列祖之地。雅各领悟死亡对他只是一段睡眠的时间，在复活那天他要起来承受美地。这是雅各埋葬的意义。约瑟照著雅各的请求埋葬他，指明他和父亲有同样的信心。他也相信他们要起来承受美地。
16If you study Genesis 47, you will see that eventually the whole land of Egypt became a land of enjoyment. No longer were there distinctions between high and low and rich and poor. All the people became enjoyers on the same level because everyone and everything was under the same lord. This is a picture of the millennium. In the millennium there will be no capitalism or socialism. Everyone will be on the same level because everything will be under the Lord’s hand. He will have bought everything, and He will have claimed everything and everyone. Truly the earth is the Lord’sand the fullness there of (Psa. 24:1). The situation during the millennium will be very different from today. Before Joseph came to the throne, the people were on different levels. But after he was enthroned and the people came to him for food, Egypt became a prefigure of the millennium with all the people on the same level. Everything was under one man and belonged to him because that man had the riches and could claim everything. It must be this way among us in the church life today. Because Christ has claimed everything of us, we all are now on the same level enjoying the riches of Christ. All the points mentioned above also are seeds that are developed in the New Testament. Joseph not only supplied the people with food, but also took care of his father’s burial (49:29-31; 14). The burial of Jacob was not a simple matter. According to Hebrews 11, Abraham, Isaac, and Jacob all received the promise of the good land, but died without inheriting it. This is a strong indication of resurrection. Abraham died with the expectation that he would be resurrected. No doubt Isaac and Jacob had the same concept. Jacob died in the hope that one day he would rise up to inherit the land. For this reason, he charged Joseph not to leave his body in Egypt, but to bury him in the land of his fathers. Jacob realized that death to him was a time of sleeping and that on the day of resurrection he would rise up to inherit the good land. This is the significance of the burial of Jacob. The fact that Joseph buried him according to his request indicates that he had the same faith as his father. He also believed that they would rise up to inherit the good land.
17约瑟也供养他的弟兄们，并且安慰他们。（创五十15～21。）约瑟的哥哥们不能忘记他们对他所作的事，他们害怕父亲死后，约瑟会作一些事情报复他们。约瑟听见他哥哥们的请求就哭了，因为他没有以恶报复他们的思想。他说，『不要害怕，我岂能代替神呢？从前你们的意思是要害我，但神的意思原是好的，要保全许多人的性命，成就今日的光景。』（创五十19～20。）约瑟也应许要供养他们和他们的孩子。他安慰他们，对他们说亲爱的话。（创五十21。）约瑟似乎对他的哥哥们说，『你们的意念是邪恶的，但神的意念是奇妙的。祂差我到这里来，为要拯救许多人的性命。请不要受到困扰。我感谢你们对我所作的。你们帮助神达成祂的目的。』在召会生活中，我们需要这样的灵。即使别人得罪你，你也需要认为他们对你所作的是出于神。你若将每件事当作出于神的来接受，一切被人得罪的事都要过去。约瑟安慰那些得罪过他的人。他有何等的恩典！因为被得罪的能安慰得罪人的，他们就能在国度里享受喜乐的生活。请记得，约瑟和他的弟兄们代表国度里的人。因著约瑟超特的灵，他们能一同在国度里享受美好的时光。但假定约瑟要以恶报复他的哥哥们，那国度就不可能有了。约瑟像雅各一样，存著信心死去。他临终的时候，嘱咐以色列人不要把他的骸骨留在埃及，乃要带到应许之地。（创五十22～26。）这指明他盼望复活。他相信有一天他要起来承受美地，并且有分于那里要有的一切享受。为著约瑟得胜的结局，我们说阿利路亚！在创世记的总结里，我们看见基督、国度、和得胜者的一切方面。为著这一切，我们何等感谢主！在本书的开头，神照著祂的形像造人，为要彰显祂；并且赐给人权柄，为要代表祂。在许多蒙召之人的经历以后，本书结束于一个生命，这生命一方面在雅各身上，有神的形像彰显神；另一方面在约瑟身上，有神的权柄代表神。这是何等超特，何等美妙！
17Joseph also supported his brothers and comforted them (50:15-21). Joseph’s brothers could not forget what they had done to him, and they were afraid that after their father’s death Joseph would do something to get revenge. Joseph wept when he heard his brothers’ request, for he had no thought of rendering evil to them. Rather, he said, “Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive” (50:19-20, Heb.). Joseph also promised to support them and their little ones. Then he comforted them and spoke kindly to them (50:21). Joseph seemed to be saying to his brothers, “Your intention was evil, but God’s in tent i on was marvelous. He intended to send me here to save many lives. Please do not be bothered. I thank you for what you did to me. You helped God to fulfill His purpose.” In the church life we need this kind of spirit. Even if others offend you, you need to consider that whatever they do to you is of God. If you take everything as of God, all the offenses will be over. Joseph comforted those who had offended him. What grace he had! Because the offended one could comfort the offending ones, they could enjoy a pleasant life in the kingdom. Remember, Joseph and his brothers represented the people in the kingdom. Because of Joseph’s excellent spirit, they could enjoy a good time together in the kingdom. But suppose Joseph wanted to render evil to his brothers. If such had been the case, the kingdom would have been an impossibility. Like Jacob, Joseph died in faith. As he was dying, he charged the children of Israel not to leave his bones in Egypt, but to bring them into the promised land (50:22-26). This indicates that he expected the resurrection. He believed that one day he would rise up to inherit the good land and participate in all the enjoyment that would be there. Hallelujah for Joseph’s victorious end! In the consummation of the book of Genesis we see Christ, the kingdom, and all the aspects of the overcomers. How we thank the Lord for all this! In the beginning of this book, God created man in His image to express Him, and He gave man His dominion to represent Him. After the experiences of so many called ones, this book concludes with a life that, in Jacob on the one hand, expressed God in His image and, in Joseph on the other hand, represented God with His dominion. How excellent and wonderful this is!
18然而，创世记里所描绘的，还是豫表之时代的一个影儿。在约瑟的时代，实际还没有来到。因此，就这面的意义说，创世记结束于一节，说到约瑟死了，人把他收殓在棺材里，停在埃及。他死了，盼望在应验的时代有分于实际。简言之，整体说来，创世记开始于神的创造，结束于人的死，并被收验在棺材里，甚至停在埃及。因著堕落，死、棺材和『埃及』乃是堕落之人的定命。因此，堕落的人需要神的救赎，这救赎是在下一卷书－出埃及记里，得著完全的启示并豫表。
18However, what is portrayed in Genesis was still a shadow in the age of typology. By Joseph’st i me the reality had not come. Hence, in this sense, Genesis concludes with a verse showing that Joseph died and was put in a coffin in Egypt. He died expecting the age of fulfillment in which he would share in the reality. In brief, as a whole, the book of Genesis begins with God’s creation and ends with man’s death and his being put in a coffin, even in Egypt. Because of the fall, death, the coffin, and “Egypt” are the destiny of fallen man. Thus, fallen man needs God’s redemption, which is fully revealed and typified in the next book, Exodus.