创世记生命读经 · 第96篇

圣经中长子名分的转移

The shiftings of the birthright in the scripture

1创世记是一卷种子的书。本篇信息是这本生命读经一段插进的话，我们要来看另一粒种子，就是长子名分的转移。

1Genesis is a book of seeds. In this message, a parenthesis in our life-study, we shall consider another one of these seeds—the seed of the shifting of the birthright

2也许你从来没有想到长子名分能转移。长子名分是长子特殊的分。几乎每个种族，尤其是在古时候，家庭中的长子都承受特殊的分。在古时候的犹太人中，这一分通常是双分地土。照著全本圣经来看，长子名分包含双分地土，君王职分，和祭司职分。祭司职任是将人带给神，君王职任是将神带给人。创世记启示，这长子名分能从长子转移给次子。在创世记里至少有四个长子名分转移的事例：从以扫转移给雅各；（创二五22～26，29～34；）从谢拉转移给法勒斯；（创29-三八27～30；）从流便转移给约瑟；（创四九3～4，代上五1；）以及从玛拿西转移给以法莲。（创四八12～20。）不仅如此，在新约里，长子名分也从以色列转移给召会。在路加十五章，主耶稣藉著浪子的比喻指明，税吏和罪人像次子，自义的法利赛人像长子。（路十五1～2，11，25～。）然而，在马太二十一章二十八至三十二节，主把长子名分从犹太人转移给税吏和娼妓。在这里主启示税吏和娼妓像长子，起初不服从父亲的话，但后来懊悔就服从了。然后主将法利赛人比喻为次子，说要履行父亲的话，实际上却没有服从。原先，犹太人是长子。在主尽职的起头，他们仍是长子。但在主耶稣尽职的末了，祂把长子名分从犹太人转移给召会。祂在马太二十一章二十八至三十二节的话，是在祂尽职的末了说的。在这些经文里，主将税吏和娼妓比喻为长子。召会是由蒙救赎并得重生的罪人组成的。在神的经纶里，他们是得著长子名分的人。因此，希伯来十二章二十三节说到众长子的召会。

2Perhaps you have never imagined that the birthright could be shifted. The birthright is the special portion of the firstborn. In nearly every race of people, especially in ancient times, the firstborn in a family inherited a special portion. Among the ancient Jews, this portion was usually a double portion of the land. According to the Bible as a whole, the birthright includes the double portion of the land, the kingship, and the priesthood. The priesthood brings people to God, and the kingship brings God to the people. The book of Genesis reveals that this birthright can be shifted from the firstborn son to the second son. In this book there are at least four cases of the shifting of the birthright: from Esau to Jacob (25:22-26, 34); from Zarah to Pharez (38:27-30); from Reuben to Joseph (49:3-4; 1 Chron. 5:1); and from Manasseh to Ephraim (48:12-20). Furthermore, in the New Testament the birthright is shifted from Israel to the church. In Luke chapter fifteen the Lord Jesus indicates by means of the parable of the prodigal son that the publicans and sinners are like the second son, and that the self - righteous Pharisees are like the first son (Luke 15:1-2, 11, 25-28). However, 28 in Matthew 21:28-32 the Lord shifts the birthright from the Jews to the publicans and harlots. Here the Lord reveals that the publicans and harlots are like the firstborn son who at first did not obey his father’sword but later repented and obeyed it. Then the Lord likened the Pharisees to the second son who said that he would fulfill his father’sword, but who actually did not obey it. Originally, the Jews were the first son. At the beginning of the Lord’s ministry, they were still first. But at the end of His ministry, the Lord Jesus shifted the birthright from the Jews to the church. His word in Matthew 21:28-32 was spoken at the end of His ministry. In these verses the Lord likened the publicans and the harlots to the firstborn. The church is composed of redeemed and regenerated sinners. In God’s economy they are the ones who have received the birthright. Hence, Hebrews 12:23 speaks of the church of the firstborn.

1 从以扫转移给雅各

I. FROM ESAU TO JACOB

3在创世记二十五章二十二至二十六节，二十九至三十四节，我们看见长子名分从以扫转移给雅各。虽然以扫是长子，（创二五25，）但雅各被豫定要得著长子名分。（创二五23。）长子名分从以扫转移给雅各，启示出得著长子名分是一件豫定的事。这不在于我们天然的出生。虽然你生来也许是以扫，但这不是说，你被豫定要得著长子名分。这完全是神的主宰，不在于我们。当我们来看五个长子名分转移的事例，我们必须为著神的主宰敬拜祂，说，『哦，主，我们为著你的主宰感谢你。每件事都在于你主宰的豫定。』雅各虽是被豫定要得著长子名分的人，但他非常贪心，自己尽可能的作一切事来得著长子名分。当雅各和以扫还在母腹中的时候，他们就在争夺长子名分。我相信这场争战是雅各发起的。但照著神的安排，以扫比较强壮。你若仔细读圣经，会看见以扫是个猎人，他很强壮，身材相当魁梧。反之，雅各是和母亲留在家里的人，他必定相当弱小。我不相信一个强壮结实的青年人会一直和母亲留在家里。因为雅各比以扫弱小，所以无法用体力夺得长子名分。虽然雅各在母腹中就争夺长子名分，但以扫击败了他，先生出来，得著了长子名分。雅各的奋斗归于徒然。然而，雅各不肯放弃这场争战。我相信他和母亲在一起，主要的目的是和她共谋夺取长子名分。也许雅各的母亲最终同意帮助他得著长子名分。为著篡夺他的哥哥，得著长子名分，雅各作了两件事。第一件是计诱以扫进入一种情况，使他自愿把长子名分卖给他。（创二五29～34。）雅各绝顶狡猾聪明，他很有技巧。因著他的聪明，他得著母亲的合作，使比以撒聪明的利百加，和雅各站在一边。这聪明的雅各试诱以扫出卖他的长子名分。

3In 2 5:2 2-2 6, 2 9-3 4 we see the shifting of the birthright from Esau to Jacob. Although Esau was the firstborn (v. 25), Jacob was predestinated to have the birthright (v. 23). The shifting of the birthright from Esau to Jacob reveals that receiving the birthright is a matter of predestination. It does not depend on our natural birth. Although you may be an Esau by birth, this does not mean that you are predestinated to have the birthright. This is absolutely a matter of God’s sovereignty; it does not depend on us. As we consider the five cases of the shifting of the birthright, we must worship God for His sovereignty and say, “O Lord, we thank You for Your sovereignty. Everything depends on Your sovereign predestination.” Jacob, the one predestinated to have the birthright, was very covetous and did everything possible to get the birthright himself. When Jacob and Esau were still in their mother’s womb, they were fighting over the birthright. I believe that this fight was initiated by Jacob. But, according to God’s arrangement, Esau was stronger. If you read the Bible carefully, you will see that Esau, as a hunter, was strong and rather large in physical stature. Jacob, on the contrary, as one who stayed home with his mother, must have been rather small. I do not believe that a husky young man would always stay home with his mother. Because Jacob was smaller and weaker than Esau, he could not obtain the birthright by fighting for it with his physical strength. Although Jacob fought for the birthright in the womb, Esau defeated him, was born first, and gained the birthright. Jacob’s struggle had been in vain. Jacob, however, refused to give up the fight. I believe he stayed with his mother mainly for the purpose of conspiring with her to gain the birthright. Perhaps Jacob’s mother eventually agreed to help him gain the birthright. In order to supplant his brother and gain the birthright, Jacob did two things. The first was to maneuver Esau into a situation where he was willing to sell the birthright to him (vv. 29-34). Jacob was exceedingly subtle and clever. He was very skillful. Through his cleverness he gained his mother’s cooperation, and Rebekah, who was more clever than Isaac, stood with Jacob. This clever Jacob tempted Esau to sell his birthright.

4也许雅各观察以扫的行动有一段时间了。可能他已经注意到，以扫打猎之后总是很饥饿。因为打猎激起人的食欲，所以打猎的人在打猎之后会饱餐一顿。任何人从事消耗体力的活动，如作苦工或竞赛，过后总想吃些丰盛滋养的食物。雅各分析了整个情况－环境，以扫的心理，以及以扫打猎后的食欲。雅各可能对自己说，『哈！我有办法得著长子名分。以扫打猎的时候，我要为他豫备一些汤。』创世记二十五章二十九节说，『雅各熬汤，以扫从田野回来累昏了。』以扫饿了，汤也豫备好了。以扫对雅各说，『我累昏了，求你把这红汤给我喝。』（创二五30。）雅各回答说，『你今日把长子的名分卖给我罢。』（创二五31。）当人饥饿的时候，甚么都肯吃，也肯付代价。因此，以扫说，『我将要死，这长子的名分于我有甚么益处呢？』（创二五32。）以扫似乎说，『长子名分是为著将来的，现在对我有甚么益处呢？但这里有一碗汤在我面前，是真实、现实、实际的。谁知道我何时会得著长子名分？我不知道牠何时会来到。现在我需要一些真正、实际的东西。』因此，以扫同意雅各的题议，把长子名分卖了。一方面，长子名分在于神主宰的豫定。但另一方面，我们会不会得著长子名分，在于我们的态度和行为。以扫的态度是可怜的，他的行动是愚昧的。他接受雅各的题议，完全是错误的。无论如何，用今天的说法，他签了约，放弃了长子名分。虽然以扫出卖了长子名分，但他没有立场给人长子名分的祝福。这个祝福不在他手中，乃在他父亲以撒手中；以撒是神的代表。所以，雅各要得著长子名分，所作的第二件事，乃是欺骗他的父亲，把长子名分的祝福给他。（创二七18～29。）也许雅各计诱以扫，是利百加所发起的，整个情况多半为利百加所操纵。雅各是学徒，他的母亲是老师。以扫中计，把长子名分卖给雅各以后，利百加就等候适当的时机，帮助雅各从以撒得著长子名分的祝福。这必须在以撒死前进行，但不能太早。若是太早，以撒的视力还很锐利。因此，利百加等著直到以撒的眼睛昏花。当利百加听见以撒要祝福以扫，她就对雅各说，『现在我儿，你要照著我所吩咐你的，听从我的话。』（创二七8。）利百加似乎说，『现在是欺骗你父亲的时候了。』雅各听从了母亲，诱骗以撒盲目的祝福他。结果，雅各不仅得著了长子名分，也得著了长子名分的祝福。

4Jacob probably observed Esau’s activities over a period of time. He might have noticed that after hunting Esau was always hungry. Because hunting arouses one’sap petite, a hunter enjoys a good meal after a hunt. Anyone who engages in exhausting activity, such as hard work or play, afterwards desires some hearty and nourishing food. Jacob analyzed the entire situation—the environment, Esau’s psychology, and Esau’s appetite after hunting. Jacob might have said to himself, “Aha! I have a way to get the birthright. While Esau is hunting, I shall prepare soup for him.” Genesis 25:29 says, “And Jacob sod pottage: and Esau came from the field, and he was faint.” Esau was hungry, and the soup had been prepared. Esau said to Jacob, “Feed me, I pray thee, with that same red pottage; for I am faint” (v. 30). To this, Jacob replied, “Sell me this day thy birthright” (v. 31). When a person is hungry, he will eat anything and pay any price for it. Thus, Esau said, “Behold, I am at the point to die: and what profit shall this birthright do to me?” (v. 32). Esau seemed to be saying, “The birthright is something for the future. What good does it do me now? But here is a bowl of soup in front of me. It is actual, present, and practical. Who knows when I shall have the birthright? I don’t know when it will come. For now, I need something real and practical.” Hence, Esau agreed to Jacob’s proposal and sold his birthright. On the one hand, the birthright depends on God’ss ove reign predestination. But on the other hand, whether or not we shall have the birthright depends on our attitude and our deeds. Esau’s attitude was poor, and his act was foolish. He was absolutely wrong to accept Jacob’s offer. Nevertheless, using today’s terms, he signed the contract and gave up his birthright. Although Esau had sold the birthright, he did not have the standing to give the blessing of the birthright. This blessing was not in his hand; it was in the hand of Isaac, his father, the representative of God. Therefore, the second thing Jacob did to gain the birthright was to deceive his father into giving him the blessing of the birthright (27:18-29). Probably Jacob’s maneuvering of Esau was initiated by Rebekah who, in all likelihood, had been maneuvering the whole situation. Jacob was the learner, and his mother was the tutor. After Esau had been maneuvered into selling the birthright to Jacob, Rebekah waited for the opportune time to help Jacob receive the blessing of the birthright from Isaac. Although this had to take place before Isaac died, it could not be too early. If it had been too early, Isaac’s eye sight would still have been keen. Hence, Rebekah waited until Isaac’s e yes were dim. When she heard that Isaac was about to bless Esau, Rebekah said to Jacob, “Now therefore, my son, obey my voice according to that which I command thee” (27:8). Rebekah seemed to be saying, “Now is the time to deceive your father.” Jacob obeyed his mother and deceived Isaac into blessing him blindly. As a result, Jacob obtained not only the birthright, but also the blessing of the birthright.

5然而，雅各的操纵是不需要的。他若没有操纵或欺骗，神有办法将长子名分赐给他。表面看来，雅各的操纵和欺骗帮助他得著长子名分，实际上却使他受苦。从雅各欺骗他的父亲以后，他没有再看见他的母亲。虽然利百加爱雅各，但由于她的聪明，她失去了他，也没有再看见他。雅各必须逃到拉班家里，并在拉班手下受苦二十年。不要学利百加。你若学她，你会受苦。藉著长子名分从以扫转移给雅各的事例，我们看见长子名分在于神的主宰。我们也看见我们绝不该操纵或欺骗，为要得著长子名分。换句话说，我们不需要为著长子名分奋斗。此外，我们也不该松懈，以致出卖了长子名分。虽然我们无法凭自己的努力得著长子名分，但我们若有长子名分，却能把牠卖了。雅各得著长子名分不是因著他的作为，但以扫因著他的过错失去了长子名分。

5Jacob’s maneuvering, however, was unnecessary. If he had done no maneuvering or deceiving, God would have had a way to give him the birthright. Apparently, Jacob’s maneuvering and deceiving helped him to acquire the birthright. Actually, it caused him to suffer. From the time Jacob deceived his father, he never saw his mother again. Although Rebekah loved Jacob, due to her cleverness she lost him and never saw him again. Jacob had to flee to Laban’sho me and suffer there under his hand for twenty years. Do not learn of Rebekah. If you do, you will suffer. Through the case of the shifting of the birthright from Esau to Jacob, we see that the birthright depends on God’s sovereignty. We also see that we should never maneuver or deceive in order to gain the birthright. In other words, there is no need for us to struggle for the birthright. Moreover, we should not be so loose as to sell our birthright. Although we may not be able to gain the birthright by our own effort, we can sell it if we have it. It was not because of his doing that Jacob gained the birthright, but Esau lost it because of his wrongdoing

2 从谢拉转移给法勒斯

II. FROM ZARAH TO PHAREZ

6在创世记三十八章二十七至三十节，我们看见长子名分从谢拉转移给法勒斯。这个事例说明了长子名分的赐给，不在于人的作为。谢拉想要先生出来。他『伸出一只手来，收生婆拿红线栓在他手上，说，这是头生的。』（创三八28。）但人的作为不能操纵、支配或引导长子名分。虽然收生婆想不到法勒斯会先生出来，但法勒斯确实先生出来了。（创三八29。）他生出来的时候，收生婆惊讶的说，『你为甚么抢著来呢？』（创三八29。）这里的希伯来文很难繙译。牠可译作，『你为甚么为自己造了一个缺口？』或『你如何造了一个缺口！缺口临到你！』或『你为自己造了怎样的缺口！』收生婆必须承认，法勒斯得著了长子名分。因此，得著长子名分不在于人的操纵。

6In 38:27-30 we see the shifting of the birthright from Zarah to Pharez. This case illustrates the fact that the granting of the birthright does not depend on man’s doing. Zarah was trying to come out first. He “put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first” (v. 28). But human doing cannot manage, direct, or guide the birthright. Although the midwife never thought that Pharez would be born first, Pharez was actually born first (v. 29). When he came out, the midwife said in surprise, “How hast thou broken forth?” (v. 29). The Hebrew here is very difficult to translate. It may be rendered, “Wherefore hast thou made a breach for thyself?” or, “How hast thou made a breach! Breach be upon thee!” or, “What a breach you have made for yourself!” The midwife had to admit that Pharez had obtained the birthright. Hence, receiving the birthright does not depend on man’s maneuvering

3 从流便转移给约瑟

III. FROM REUBEN TO JOSEPH

7第三个长子名分转移的事例，就是从流便转移给约瑟；（创四九3～4，代上五1；）这包含有力的警告。长子流便因著他的污秽失去了长子名分。神有意将长子名分赐给流便，但流便因沉湎于污秽，失去了长子名分。约瑟逃避了那种污秽，长子名分就从流便转移给他。（创三九～12。）神是公正的。祂把长子名分从沉湎于污秽的人取去，而赐给逃避污秽的人。（虽然长子名分从流便转移给约瑟，但约瑟只得著双分地土。他没有得著祭司职分或君王职分。乃是利未得著祭司职分，犹大得著君王职分。）切勿以为淫乱是无足轻重的事。神恨恶淫乱。我们是生活在所多玛的世代。今天全世界，包括美国，尤其是瑞典和法国，都是所多玛。许多男人和女人没有结婚就住在一起。这必然要带进神的审判。在圣经中，神对所多玛施行特殊的审判，因为那里的人放纵情欲，毫无约束。没有甚么比这种放纵更得罪神了。然而，今天许多青年人，甚至青年女子，对这事没有羞耻感。放纵淫行总是使你受亏损。无须神特意审判你，因为天然的审判自然会临到你。流便的事例启示出，你也许被豫定要得著长子名分，但因著放纵淫行，你会失去长子名分。每个犯淫乱的基督徒都要失去长子名分。这长子名分包含对基督完满的享受，以及祭司职分和君王职分。得著长子名分，就是得著权利和地位完满的享受基督，也是得著权利作祭司和君王。我们若失去长子名分，就失去对基督的享受。任何犯淫乱的基督徒，立刻就失去这种享受。这罪也会使信徒不能作祭司和君王。不仅如此，淫乱的人不会进入千年国，得著对基督最完满的享受，并作神的祭司，且与基督一同作王。（林前六9～，加五19～21，弗五5。）惟有得胜者要有分于这种享受，作神的祭司，并与基督一同作王，要留意：污秽会使你失去长子名分。

7The third case of the shifting of the birthright, the shifting from Reuben to Joseph (49:3-4; 1 Chron. 5:1), contains a strong warning. Reuben, the firstborn, lost the birthright because of his defilement. God had intended to give the birthright to Reuben, the firstborn, but Reuben lost it by indulging in defilement. The birthright was shifted from Reuben to Joseph, who fled from that kind of defilement (39:7-12). God is just. He took the birthright from the one 7 who indulged in defilement and gave it to the one who fled from it. (Although the birthright was shifted from Reuben to Joseph, Joseph received only the double portion of the land. He did not receive the priesthood or the kingship. Rather, Levi received the priesthood and Judah, the kingship.) Never think of fornication as something insignificant. God hates it. We live in an age of Sodom. The whole world today, including the United States and especially Sweden and France, is a Sodom. Many men and women live together without being married. Certainly this will bring in God’s judgment. In the Bible God exercised a special judgment over Sodom because the people there indulged in lust without any restriction. Nothing offends God more than this indulgence. Nevertheless, many young people today, even young women, have no sense of shame regarding this. Indulging in fornication will always cause you to suffer loss. There will be no need for God to judge you deliberately because a natural judgment will come upon you spontaneously. The case of Reuben reveals that, although you may be predestinated to have the birthright, you may lose it by indulging in fornication. Every Christian who commits fornication will lose his birthright. This birthright includes the full enjoyment of Christ with the priesthood and the kingship. To have the birthright is to have the right and the position to enjoy Christ in full. It is also to have the right to be priests and kings. If we lose our birthright, we lose the enjoyment of Christ. Any Christian who commits fornication loses this enjoyment immediately. This sin will also keep any believer from being a priest and a king. Furthermore, no fornicator will enter into the millennial kingdom to have the fullest enjoyment of Christ and to be a priest of God and a king with Christ (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5). Only 10 the overcomers will share this enjoyment, be God’s priests, and be the co - kings of Christ. Take heed: defilement may cause you to lose your birthright.

4 从玛拿西转移给以法莲

IV. FROM MANASSEH TO EPHRAIM

8现在我们来看第四个事例，就是长子名分从玛拿西转移给以法莲。（创四八12～20。）玛拿西原是长子。（创四八14。）当约瑟把以法莲和玛拿西带到雅各面前，要得著他的祝福时，约瑟想要照著天然的出生，操纵长子名分的祝福。（创四八13～17。）然而，以法莲得著了长子名分，因为雅各将他祝福的手交错。（创四八14，17～20。）我有很强的感觉，约瑟对情况的操纵，必然使雅各想起他年轻时所作的操纵。他也许想起他如何计诱他的哥哥，得著长子名分，并欺骗他的父亲，得著祝福。当雅各将他的右手交错过来，按在次子以法莲的头上时，他可能对自己说，『雅各，你不需要操纵。以法莲没有作甚么，但你把右手按在他头上。你年轻的时候，为甚么操纵这么多？』我相信雅各将手交错时，他里面有很深的感觉。倘若约瑟和他的儿子不在场，雅各也许会公开表示他的懊悔。你也许以为操纵某些情况是正确的。但若干年后，你会对你所作的感到羞耻，并且说，『作那些事是何等的羞耻！』我们必须相信，雅各没有引导他自己的手。他的手必然是由那灵引导。那灵的引导对以法莲是祝福，对雅各却是责备。也许主对他说，『雅各，你不需要作甚么。看看以法莲。虽然他没有作甚么，但他得著了长子名分。为甚么你操纵这么多，使你自己这样受苦呢？』我像雅各一样，年轻时也作了一些事，但我后来懊悔了。青年人，你们需要晓得，祝福不在你们手中，乃在老年人手中。我们要不要将手交错，把右手按在你们头上，不在于你们，乃在于我们。你们若要得著祝福，必须有老年人。你们若离开他们，就会失去祝福。你们若不尊重老年人，他们就不会祝福你们。青年人，没有老年人的祝福，你们简直无法往前。你们极其需要他们的帮助。

8Now we come to the fourth case, the case of the shifting of the birthright from Manasseh to Ephraim (48:12-20). Manasseh was the firstborn (v. 14). When Joseph brought Ephraim and Manasseh to Jacob to be blessed by him, he tried to maneuver the blessing of the birthright according to the natural birth (vv. 13-17). However, Ephraim received the blessing of the birthright because Jacob crossed his blessing hands (vv. 14, 17-20). I have the strong feeling that Joseph’s maneuvering of the situation reminded Jacob of the maneuvering he had done in his youth. He might have remembered how he had maneuvered his brother to obtain the birthright and deceived his father to receive the blessing. As Jacob crossed his right hand and placed it upon the head of Ephraim, the second son, he might have said to himself, “Jacob, there was no need for you to maneuver anything. Ephraim is not doing anything, yet you place your right hand upon him. Why did you maneuver so much when you were young?” I believe that, as Jacob crossed his hands, he had very deep feelings within him. If Joseph and his sons had not been present, Jacob might have openly expressed his regret. You may think that you are right in maneuvering certain situations. But after a number of years you will feel ashamed of what you have done and say, “What a shame it was to do those things!” We must believe that Jacob did not guide his own hands. Certainly they were guided by the Spirit. The Spirit’s guidance was a blessing to Ephraim, but it was a rebuke to Jacob. Perhaps the Lord said to him, “Jacob, you didn’t need to do anything. Look at Ephraim. Although he is doing nothing, he is receiving the birthright. Why did you maneuver so much and cause yourself such suffering?” Like Jacob, I also did certain things when I was young, but I later regretted them. Young people, you need to realize that the blessing is not in your hands; it is in the hands of the old ones. Whether we shall cross our hands and place our right hand upon your head does not depend on you. It depends on us. If you want to receive the blessing, you must have the old ones. If you stay away from them, you will miss the blessing. The old ones will not bless you unless you honor them. Young people, you simply cannot go on without the blessing of the older ones. You desperately need their help.

5 从以色列转移给召会

V. FROM ISRAEL TO THE CHURCH

9现在我们来看圣经中末了一个长子名分转移的事例，就是长子名分从以色列转移给召会。这是非常重要的。在出埃及四章二十二节，主对摩西说，『你要对法老说，耶和华这样说，以色列是我的儿子，我的长子。』以色列虽是神的长子，却因著不信，失去了长子名分。（太二一32，罗十一20。）照著路加十五章，主在尽职的起头，还认为法利赛人所代表的以色列是长子，税吏和罪人是次子。但照著路加十五章所说的享受，得著长子名分的是次子，因为次子享受了肥牛犊，就是基督。这指明长子名分的转移。藉此我们看见，法利赛人失去了对基督的享受，但悔改的税吏和罪人却得著了这享受。这意思就是他们得著了长子名分。

9Now we come to the last case of the shifting of the birthright in the Scriptures, the shifting of the birthright from Israel to the church. This is very important. In Exodus 4:22, the Lord said to Moses, “Thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn.” Although Israel was God’s firstborn, Israel lost the birthright because of unbelief (Matt. 21:32; Rom. 11:20). According to Luke 15, in the beginning of His ministry the Lord still considered Israel, represented by the Pharisees, as the firstborn son and the publicans and sinners as the second son. But according to the enjoyment in Luke 15, it was the second son who received the birthright, for the second son enjoyed the fatted calf, which is Christ. This indicates a shifting of the birthright. By this we see that the Pharisees lost the enjoyment of Christ, but the repentant publicans and sinners gained this enjoyment. This means that they gained the birthright.

10到了主尽职的末了，在马太二十一章，主指明那些悔改的税吏、娼妓和罪人，就是组成召会的人，乃是长子，而代表以色列那些不信的法利赛人，乃是次子。马太二十一章三十二节说，『因为约翰在义路中来到你们这里，你们不信他，税吏和娼妓倒信他。你们看见了，后来还是不悔改去信他。』长子以色列由于不信被剪除，而次子被接在长子名分里。因此，悔改相信的罪人成了召会的构成成分，今天召会称为众长子的召会。（来十二23。）我们在召会中，乃是一班据有长子名分的长子。这长子名分给我们权利，最完满的享受基督，作神的祭司，并且与基督一同作王。虽然我们有长子名分，但新约警告我们可能会失去牠。(来十二16～17。)要谨慎：你可能会失去你的长子名分。

10Toward the end of His ministry, in Matthew 21, the Lord indicated that the repentant publicans, harlots, and sinners, of whom the church was to be composed, were the first son and that the unbelieving Pharisees, representing Israel, were the second. Matthew 21:32 says, “For John came to you in the way of righteousness, and you did not believe him; but the tax collectors and the prostitutes believed him; and you, when you saw it, did not later regret it so as to believe him.” Due to unbelief, Israel, the first son, was cut off, and the second son was grafted into the birthright. Thus, the repentant and believing sinners have become the constituent of the church, and the church today is called the church of the firstborn (Heb. 12:23). We in the church are a group of firstborn sons who possess the birthright. This birthright gives us the right to enjoy Christ to the fullest, to be priests of God, and to be co-kings of Christ. Although we have the birthright, the New Testament warns us of the possibility of losing it (Heb. 12:16-17). Be careful: you may lose your birthright