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创世记生命读经 · 第98篇

成熟的表显（三）在本篇信息中，我们要继续来看

Being matured- the manifestation of maturity (3)
1雅各用祝福说豫言这个题目。（创四九1～28。）在前篇信息中我们指出，虽然这豫言的话是人说的，然而却是神的话。雅各成熟了，与神是一，因此无论他说甚么，都是神的话。基督徒大多不明白创世记四十九章。大约五十年前，我初次研读本章，就发觉很不容易明白这里所记豫言的意义。但这是非常重要的一章，因这一章实际上是创世记的总结。照著创世记的记载，人类开始于亚当，接著有亚伯、以挪士、以诺、挪亚、亚伯拉罕、以撒和雅各。最终，雅各不再是一个个人，因他成了神所拣选之家的父。这家就是雅各家，(创四六27，)主要由雅各的十二个儿子所组成。后来，这十二个儿子成了以色列民族的十二个支派。这指明神的心意是要得著家，不是要得著个人。以色列家是召会的豫表，召会乃是神今日的家。在旧约里有一个家，是以色列家；在新约里也有一个家，就是活神的召会。（提前三15。）
1of Jacob’s prophesying with blessing (49:1-28). In the previous message we pointed out that although this word of prophecy was spoken by a man, it was nonetheless the word of God. Because, in his maturity, Jacob was one with God, whatever he said was God’sword. Most Christians have a difficult time understanding Genesis 49. When I first began to study this chapter about fifty years ago, I found that it was not easy to learn the meaning of the prophecies recorded here. This is a very significant chapter, for it is virtually the conclusion of the book of Genesis. According to the record of Genesis, the human race began with Adam and continued with Abel, Enosh, Enoch, Noah, Abraham, Isaac, and Jacob. Eventually, Jacob was no longer an individual, because he became the father of a house that was chosen by God. This house, the house of Jacob (46:27), was composed mainly of Jacob’st we lve sons. Later, these twelve sons became the twelve tribes of the nation of Israel. This indicates that God’sin tent i on is to have a house, not individuals. The house of Israel was a type of the church, which is God’sho use today. In the Old Testament we have a house, the house of Israel, and in the New Testament we also have a house, the church of the living God (1 Tim. 3:15
2凡是说到以色列家的话，都是召会的豫表、图画和影儿。当我和弟兄会的教师在一起的时候，他们告诉我们要区别圣经中说到以色列人的部分，和说到召会的部分。一面来说，这是正确的，我们不该将神论到以色列家的话和神论到召会的话混为一谈。然而，因为召会是属灵的实体，我们很难领会。因此，我们需要旧约以色列家的图画。圣经用豫表和图画描绘属灵的事物，这是一个原则。任何属灵的事物都是奥秘的。例如，新耶路撒冷是属灵的，是奥秘的，所以圣经用一座城来说明。照样，若没有以色列家的图画，我们会很难适切的领略召会。然而，我们察看旧约的图画，就能领略新约所启示召会的许多方面。所以，说到以色列人的话，不但是为著他们，也是为著我们。
2Whatever is spoken regarding the house of Israel is a type, a picture, and a shadow of the church. When I was with the Brethren teachers, they told us to differentiate those parts of the Bible that were for the children of Israel from those that were for the church. In a sense, this is correct, for we should not mix God’sword concerning the house of Israel with His word concerning the church. However, because the church is a spiritual entity, it is difficult for us to understand it. Thus, we need the picture of the house of Israel in the Old Testament. The principle is that the Bible uses types and figures to portray spiritual things. Anything that is spiritual is mysterious. For example, because New Jerusalem is spiritual and mysterious, the Bible uses a city to illustrate it. Likewise, without the picture of the house of Israel, we would find it difficult to adequately comprehend the church. However, when we examine the picture in the Old Testament, we are able to understand many aspects of the church revealed in the New Testament. Therefore, what is spoken concerning the children of Israel is not only for them; it is also for us.
3基于用豫表和图画来描绘属灵实际的原则，我们必须将一切说到以色列十二支派的话，都应用到我们自己身上。按肉身说，我们当然不是以色列十二支派；然而，按属灵说，我们是十二支派，因为他们是我们的图画。我们若要认识自己，应当看看在这十二支派身上我们自己的照片。不要以为创世记四十九章的豫言仅仅与雅各的儿子们有关。这些豫言与我们的关系，也许大过与雅各十二个儿子的关系。十二这数字是由三乘四组成的。首先，雅各豫言到他的头三个儿子－流便、西缅和利未。（创四九3～7。）这三个兄弟又可细分。流便是单独的，西缅和利未合成一组。按著他们的行动，西缅和利未乃是一。在我们察看雅各论到流便、西缅和利末之豫言的重要方面以前，我要指出，照著雅各带著祝福的豫言，我们天然的身分和性情是可能改变的。也许你生来就很好。但不要夸你的好，因为你可能会变坏。倘若你生来就很坏，但你不该失望。反之，你应当有信心会变好。这是警告，也是鼓励。身为长子，流便居首位。然而，他失去了首位，他天然的身分，生来就有的身分改变了。所以，我们不该失望，也不该得意。反之，我们该谨慎，免得失去长子名分。
3Based upon the principle of using types and pictures to portray spiritual realities, we must apply to ourselves all that is said about the twelve tribes of Israel. Physically speaking, of course, we are not the twelve tribes of Israel; however, spiritually speaking, we are the twelve tribes because they are pictures of us. If we want to know ourselves, we should look at the photograph of ourselves in these twelve tribes. Do not think that the prophecies in Genesis 49 are only concerned with the sons of Jacob. These prophecies probably concern us more than they do Jacob’st we lve sons. The number twelve is composed of three times four. Firstly, Jacob prophesied concerning his first three sons, Reuben, Simeon, and Levi (vv. 3-7). These three brothers are subdivided. Reuben stands alone, and Simeon and Levi are grouped together. According to their activities, Simeon and Levi were one. Before we examine the significant aspects of Jacob’s prophecy regarding Reuben, Simeon, and Levi, I wish to point out that according to Jacob’s prophecy with blessing, it is possible for our natural status and disposition to be changed. Perhaps you were born good. But do not be proud of your goodness, for you may become bad. If you were born bad, you should not be disappointed. Rather, you should have the faith that you will become good. This is both a warning and an encouragement. As the firstborn, Reuben had the preeminence. However, he lost his preeminence, and his natural status, his status by birth, was changed. Therefore, we should neither be disappointed nor complacent. Instead, we should be careful lest we lose our birthright
4还有，虽然你不是真正头生的，但你可能会成为长子。约瑟排行第十一，但他最终成了长子。在圣经里长子名分的转移事例中，长子名分多半是从长子转移给次子。有思想的人听见这话会说，『我生来既不是老大，也不是老二。我是第十一名。无论长子名分转移多少次，绝不会转移给我。』但是要有信心，要受鼓励。你也许是第十一名，但神仍有办法使你成为第一。祂在约瑟身上作了这事。要切记一个事实，你天然的身分可能变好，也可能变坏。不要怪神使你成为第十一名，而不是第一名。你若想要这样怪神，祂也许会说，『亲爱的孩子，你再读创世记四十九章。虽然你生来是第十一名，但你的身分能变为第一。』
4Moreover, although you were not actually born the first, you may become the firstborn. Joseph was born eleventh, but he eventually became the first. In most cases of the shifting of the birthright in the Bible, the birthright is shifted from the first to the second. Upon hearing this word, a thoughtful person may say, “I was born neither number one nor number two. I was born number eleven. No matter how many times the birthright is shifted, it will never be shifted to me.” But be confident and be encouraged. Although you may be number eleven, God still has a way to make you number one. He did it with Joseph. Be impressed with the fact that it is possible for your natural status to be changed either for the better or for the worse. Do not blame God for making you number eleven instead of number one. If we try to blame God in this way, He may say, “Dear child, read Genesis 49 again. Although you were born number eleven, your status can be changed to number one.”
5历年来，我一直对长老们说到他们的个性。我承认我论到这件事的话又沉重又厉害，好像一把两刃的剑刺透了弟兄们。当长老们问我，他们如何才能更为有用，我总是告诉他们，他们的用处在于他们的个性。我常常告诉他们，他们天然的个性是他们没有用的主要原因。许多人因这话感到失望。但在创世记四十九章这里，有福音给那些对自己天然个性失望的人。在这一组三个兄弟的身上，我们不仅看见天然的身分可能改变，也看见天然的个性能为神所用。不过，我们在本篇信息后面会看见，惟有符合一些条件，神才能使用我们的个性。雅各在他的豫言里把西缅和利未放在一起，因为他们在性格和性情上相同。他们的性情在三十四章暴露出来，那章记载他们的妹子底拿受玷污，以及他们报复哈抹和示剑。西缅、利未和底拿都是同一位母亲生的。因此，这两个兄弟很爱他们的妹子。当他们得知她受了玷污，就去杀了示剑城中一切的男丁，掳掠那城，甚至砍断牛腿大筋，这种作法暴露了他们的性情。他们是何等的残忍！西缅和利未的残忍使雅各震惊。雅各在他的一生中，从来没有像在三十四章那样惊恐。然而，在神的主宰里，那一章的事件对雅各的成熟是一大帮助。这些事件是强烈的阳光，帮著把雅各晒熟。所以，在三十五章我们看见雅各一生中真实的改变。
5Throughout the years, I have been speaking to the elders about their disposition. I admit that my word on this matter has been strong and sharp as a two-edged sword piercing into the brothers. When the elders ask me how they can be more useful, I always tell them that their usefulness depends upon their disposition. I have often told them that their natural disposition is the main reason they are not useful. Many have been disappointed by this word. But here in Genesis 49 there is some good news for those who have been disappointed about their natural disposition. In this group of three brothers we see not only that our natural status may be changed, but also that our natural disposition can be used by God. However, as we shall see later in this message, God can use our disposition only if certain conditions are met. Jacob put Simeon and Levi together in his prophecy because they were the same in character and disposition. Their disposition was exposed in chapter thirty-four, the chapter that records the defilement of their sister, Dinah, and their revenge on Hamor and Shechem. Simeon, Levi, and Dinah were all born of the same mother. Thus, these brothers dearly loved their sister. When they learned that she had been defiled, their disposition was exposed by the way they killed all the males in the city of Shechem, plundered the city, and even hamstrung the cattle. How cruel they were! The cruelty of Simeon and Levi terrified Jacob. In his entire life Jacob had never been as frightened as he was in chapter thirty- four. Nevertheless, in God’s sovereignty, the events in that chapter were a great help to Jacob’s maturity. These events were the strong sunshine that helped to burn Jacob into maturity. Therefore, in chapter thirty-five we see a real change in Jacob’s life
6然而，雅各不能忘记西缅和利未所作的。因此，他在四十九章六节说到他们：『我的魂哪，不要与他们同谋，我的荣耀阿，不要与他们同伙联络，因为他们趁怒杀害人命，任意砍断牛腿大筋。』（另译。）这里的『荣耀』是指灵。西缅和利未所作的，在雅各灵里留下深刻的印象，使他不能给他们任何祝福。然而，到了申命记三十三章，摩西确在祝福利未。创世记四十九章，是对儿子们有慈爱关怀的父亲所祝的福。但申命记三十三章，是代表律法的老人所说的豫言。无论他豫言甚么，都是按著律法而有的审判。然而，那个审判是满了怜悯，并且利未领受了祝福。
6Jacob, however, could not forget what Simeon and Levi had done. Hence, in 49:6 Jacob said of them, “O my soul, come not thou into their secret; unto their company, my glory, be not thou united: for in their anger they slew a man, and in their self - will they hamstrung oxen” (Heb.). The word “glory” (“honor” in KJV) refers to the spirit. What Simeon and Levi had done made such a deep impression on Jacob’s spirit that he could not grant the many blessing. In Deuteronomy 33, however, Moses did bless Levi. The blessing in Genesis 49 was by a father who had a loving concern for his sons. But the prophecy in Deuteronomy 33 was by an old man who represented the law. Whatever he prophesied was the judgment according to the law. Nevertheless, that judgment was filled with mercy, and Levi received a blessing.
7虽然雅各爱他的儿子们，也非常关怀他们，但他不能给西缅和利未祝福。创世记四十九章五节说，『西缅和利未是弟兄，他们的刀剑是残忍的器具。』论到西缅和利未是弟兄的话，意指他们是同伴，他们形成一伙。他们的刀剑是残忍的器具。我们已经指出，六节启示他们的残忍。在七节雅各说，『他们的怒气暴烈可咒；他们的忿恨残忍可诅;我要使他们分居在雅各家里，散住在以色列地中。』雅各不是说，『西缅和利未当受咒诅；』他乃是说，『他们的怒气和忿恨当受咒诅。』他们该受咒诅，但他们的父亲不是咒诅他们，乃是咒诅他们的怒气，并对他们执行审判，将他们分散。对付残忍的人，最好的办法是分散他们。论到西缅和利未，雅各似乎说，『西缅和利未太残忍了。他们没有显出怜悯或恩慈。不错，哈抹和示剑玷污底拿是不对的，把他们杀了就彀了。西缅和利未无须杀了那城所有的男丁，也无须砍断牛腿大筋。我不容许他们住在一起。最好是将他们分散。』
7Although Jacob loved his sons and was very concerned about them, he could not give a blessing to Simeon and Levi. Genesis 49:5 says, “Simeon and Levi are brethren; their swords are weapons of violence” (Heb.). The word regarding Simeon and Levi being brethren means that they were companions, that they formed one company. Their swords were weapons of violence. As we have pointed out, verse 6 reveals their cruelty. In verse 7 Jacob said, “Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.” Jacob did not say, “Cursed be Simeon and Levi”; rather, he said, “Cursed be their anger and their wrath.” Although they deserved to be cursed, their father did not curse them; instead, he cursed their anger and exercised judgment over them to divide them. The best way to deal with those who are cruel is to scatter them. Regarding Simeon and Levi, Jacob seemed to say, “Simeon and Levi were too cruel. They showed no mercy or kindness. Yes, Hamor and Shechem were wrong in defiling Dinah. It would have been sufficient to kill them. Simeon and Levi didn’th ave to kill all the males of the city nor to hamstring their oxen. I will not allow them to stay together. The best thing to do is to scatter them
《五》关于流便
5) Concerning Reuben
《１》原是长子，尊荣和权力超众
a) Being the Firstborn to Have the Preeminence in Dignity and in Power
8现在我们来看雅各对流便所说的话。因为流便被败坏，受玷污，满了病菌，所以雅各在带著祝福的豫言里，把他从所有兄弟中孤立起来。三节说，『流便哪，你是我的长子，我的能力，我力量的初熟果子，尊荣超众，权力超众。』（直译。）流便是长子，尊荣和权力超众。看看雅各用来描述他的辞:『我的长子，』『我的能力，』『我力量的初熟果子，』『尊荣超众，』『权力超众。』
8Let us now consider Jacob’sword to Reuben. Because Reuben was corrupted, defiled, and full of germs, in Jacob’s blessing with prophecy he is isolated from all the other brothers. Verse 3 says, “Reuben, thou art my firstborn, my might, and the firstfruits of my strength, the preeminence of dignity, and the preeminence of power” (Heb.). As the firstborn, Reuben had the preeminence in dignity and in power. Look at the words Jacob used to describe him: “my firstborn,” “my might,” “the firstfruits of my strength,” “the preeminence of dignity,” and “the preeminence of power
《２》因著放纵情欲，失去了长子名分的首位
b) Having Lost the Preeminence of the Birthright because of His Ebullition in Lust
9虽然流便有长子名分的尊荣，却因著他的污秽失去了。四节说，『但你放纵情欲，滚沸如水，必不得居首位，因为你上了你父亲的床，污秽了我的榻。』流便放纵情欲，滚沸如水，行动暴烈，污秽了他父亲的床。流便那样作太离谱了。那样放纵情欲，使他失去了长子名分。流便因为放纵情欲，污秽了他父亲的床，雅各说他必不得居首位。因此，他长子名分的首位被取去了。当雅各在四十九章豫言到流便时，毫无疑问，他记得他已经把长子名分给了约瑟。（创四八5～6。）雅各不是偶然把长子名分给约瑟的；这件事他必定考虑了很久。照著四十八章五节，雅各说，『我未到埃及见你之先，你在埃及地所生的以法莲和玛拿西，这两个儿子是我的；正如流便和西缅是我的一样。』不仅如此，在四十八章二十二节雅各说，『并且我从前用弓用刀，从亚摩利人手下夺的那块地，我都赐给你，使你比众弟兄多得一分。』所以，约瑟得了双分地土，一分给以法莲，另一分给玛拿西。最终，这豫言应验在约书亚十六、十七章。当拈阄分地时，约瑟得了双分。这不是藉著人的操纵成就的，乃是藉著为神所控制的拈阄成就的，以应验雅各的豫言。在这一点上，我特别需要对青年人说一句很重的话。不要以为淫乱的污秽是一件无足轻重的事。我们是神照著祂的形像造的。因为我们有神的形像，所以甚至照著我们天然的构成说，我们也是尊贵的。其他的罪也许不会损坏我们的身体，但淫乱对我们的身体，尊贵的器皿，确实造成直接的损坏。（林前六18，帖前四4。）因著我们蒙了重生，我们的身体现今就是圣灵的殿。（林前六19。）所以，我们不仅在肉身上有神的形像，并且在重生后，我们的身体乃是神的殿。所以，你必须尊贵的保守你的身体。没有一件事像淫乱那样损坏你的身体。今天世界的作法完全是地狱、鬼魔、撒但的。青年人彼此接触毫无约束，真是可怕！我愿告戒所有的青年人，甚至在召会生活中的弟兄姊妹，在彼此接触中也要有一些约束。
9Although Reuben had the preeminence of the birthright, he lost it because of his defilement. Verse 4 says, “Ebullient as water, thou shalt not have preeminence; because thou wentest up to thy father’s bed; then defiledst thou it: he went up to my couch” (Heb.). The Hebrew word rendered “unstable” in the King James Version is very difficult to translate. I believe that the best rendering is “ebullient,” which means boiling, to move violently. Reuben, who was boiling over with lust, moved violently to defile his father’s bed. In doing that, Reuben went too far. That indulgence in lust caused him to lose his birthright. Because in his ebullience Reuben had defiled his father’s bed, Jacob said that he would not have preeminence. Thus, the preeminence of the birthright was taken away from him. As Jacob was prophesying regarding Reuben in chapter forty - nine, he undoubtedly remembered that he had already given the birthright to Joseph (48:5-6). Jacob did not give it to Joseph by accident; rather, he must have considered the matter for a long time. According to 48:5, Jacob said, “And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.” Furthermore, in 48:22, Jacob said, “Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.” There fore, Joseph received two portions of the land, one portion for Ephraim and another for Manasseh. Eventually, this prophecy was fulfilled in Joshua 16 and 17. When the land was divided by lot, Joseph received two portions. This was not accomplished through human maneuvering; it was accomplished through lot, which was controlled by God for the fulfillment of Jacob’s prophecy. At this point I need to say a strong word, especially to the young people. Do not think that defilement is an insignificant matter. We were made by God in His image. Because we have the image of God, we are honorable, even according to our natural make - up. Although other sins may not damage our body, fornication causes direct damage to our physical body, a vessel of honor (1 Cor. 6:18; 1 Thes. 4:4). Because we have been regenerated, our body is now the temple of the Holy Spirit (1 Cor. 6:19). Therefore, not only do we bear the image of God in our physical body, but after regeneration our body is the temple of God. Therefore, you must keep your body in an honorable way. Nothing damages your body as much as fornication. The practice of the world today is utterly hellish, devilish, and satanic. How devilish it is for young people to have contact with one another without any restriction! I wish to warn all the young people, even the young brothers and sisters in the church life, to exercise certain restrictions upon their contact with one another.
10当我是个青年弟兄，进入这个职事时，我到上海去接受倪弟兄的帮助。在那些日子里，倪弟兄和我有多次长谈。他给我这服事主的弟兄第一个教导就是，切勿单独和异性接触，为著使我受保护，总得有第三者在场。我从来没有忘记这话；这对我是一大帮助和保护。因著主的怜悯，历年来我一直遵守他的话。我们是堕落的人类，我们都有情欲。没有人能说他没有情欲。一九三○年，在我家乡的省分有一次所谓的灵恩运动。有一班人宣称他们因为受了圣灵的浸，就不再有情欲了。因此，男女开始住在一起。但这种作法带进淫乱，使主的名蒙受莫大的羞辱。因著这班人中间的淫乱，福音的门在那一地区关闭了很久。大约十五年前，同样的事发生在韩国。许多有了所谓灵恩经历的韩国基督徒，开始彼此接触毫无约束，结果乃是淫乱。要记得，你还在肉体里。同年龄的男女单独相处，就给仇敌试诱的机会。你已过的经历必定使你确信这点，所以无须我说得太多。切勿认为淫乱是无关紧要的事。我们已经看见，没有一件事，像淫乱那样损坏你尊贵的身体。美国政府中有些人要使同性恋合法化，这是何等的羞耻！这样作就是使这个国家成为所多玛。
10As a young brother coming into the ministry, I went to Shanghai to receive help from Brother Nee. During those days, Brother Nee had many long talks with me. The first instruction he gave me, as a brother in the Lord’s ministry, was never to contact a member of the opposite sex alone, but, for my protection, to always have the presence of a third party. I have never forgotten this word; it has been a great help and protection to me. By the Lord’s mercy, I have followed his word throughout the years. We are fallen human beings, and we all have lusts. None of us can say that he does not have lust. In 1930 there was in my home province a particular so-called Pentecostal movement. A certain group declared that because they had received the baptism of the Holy Spirit, they no longer had any lusts. Thus, males and females began to live together. However, this practice resulted in fornication, and great shame was brought upon the Lord’s name. Because of the fornication among this group, the door to the gospel was closed in that district for quite a period of time. Approximately fifteen years ago, the same kind of thing occurred in Korea. Many Korean Christians who had had so-called Pentecostal experiences began to contact one another without restriction, and the result was fornication. Remember, you are still in the flesh. For a male and a female of the same age to be alone gives opportunity for the enemy to tempt them. Because your past experiences have already convinced you of this, there is no need for me to say too much. Never consider fornication as an unimportant matter. As we have seen, nothing damages your honorable physical body as much as fornication. What a shame it is that some of those in the government want to legalize homosexuality! To do this is to turn this country into a Sodom
11流便因著一个罪失去了长子名分的首位。今天这首位就是对基督之享受拔尖的分。双分地土表征对包罗万有基督的丰富之享受拔尖的分。任何人一旦犯了这样严重可怕的罪，他对基督拔尖的享受就了了。不但青年人，甚至中年人也必须留意单独和异性相处的危机。这样作是冒极大的危险，因为这开了门，让那狡猾者进来。你不知道你的肉体是多么狡猾，多么邪恶。我们肉体中的情欲真是可怕！因此，我们应当不信靠自己。不要以为你不可能犯这样的罪。最好的保护就是遵守我从倪弟兄所领受的话。
11Reuben lost the preeminence of the birthright because of one sin. Today this preeminence is the top portion of the enjoyment of Christ. The double portion of the land signifies the top portion of the enjoyment of the riches of the all-inclusive Christ. Once anyone commits such an awful and terrible sin, he is through with the top enjoyment of Christ. Not only the young people but even those who are middle-aged must be aware of the danger of being alone with a member of the opposite sex. To do this is to take a great risk, for it opens the door for the subtle one to come in. You do not know how subtle and how evil your flesh is. The lusts in our flesh are terrible! Thus, we should have no trust in ourselves. Do not think that it is impossible for you to commit such a thing. The best protection is following the word I received from Brother Nee
12不要说，我的话是远东一个保守的中国人说的，而你是住在现代化的美国。我是一个七十多岁的人，我经历过人生所有的经历。务请留意我所说关于淫乱的话。在新约里，使徒保罗一再发出警告，淫乱的人不能承受神的国。（林前六9～10，加五19～21，弗五5。）我们读马太五章的生命读经，会看见主耶稣对这件事是何等的严格。和异性接触，切不可随便。为著主的名，为著召会的见证，为著你的保护，并为著你身体的尊贵，你必须遵守不单独和异性相处这原则。你若遵守这原则，就会蒙保守。要记得，流便由于污秽，他天然的身分，就是生来而有的身分，完全改变了。
12Do not say that my word is the word of a conservative Chinese man from the Far East, and that you live in modern America. As one who is over seventy years of age, I have passed through all the human experiences. Please take heed to my word regarding fornication. Again and again in the New Testament the Apostle Paul issued the warning that no fornicator would have any inheritance in the kingdom of God (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:5). When we come to Matthew 5 in our life - study, we shall see how strict the Lord Jesus was regarding this matter. Never be loose in contacting members of the opposite sex. For the Lord’s name, for the church’s testimony, for your protection, and for the honor of your physical body, you must follow this principle of not being alone with a member of the opposite sex. If you follow this principle, you will be preserved. Remember, due to his defilement, Reuben’s natural status, the status derived from birth, was altogether changed.
《3》有死亡和稀少的危机
c) In Danger of Dying and Decreasing
13在申命记三十三章六节，摩西说了关于流便的豫言。这个豫言，就是按著律法而有的审判，是藉著一位满了经历、同情的老人说出来的。摩西说，『愿流便存活不至死亡，愿他人数不至稀少。』这话含示，按著律法，流便应当死亡。按著流便的罪，他应当死亡。（结十八20。）虽然流便应当死亡，但摩西执行律法的审判满了怜悯。他是一位老法官，按著神公义的律法审判十二支派，然而，他的审判满了怜悯和同情。摩西顾虑流便会死亡，或者他支派的人数会大大减少。藉此我们看见，淫乱不但使我们失去长子名分，也可能使我们死亡或人数减少。所以，我们必须逃避淫乱。（林前六18。）约瑟得著长子名分，因为他逃避了流便沉缅于其中的污秽。(创三九7～。)约瑟没有故意进到屋子里，与波提乏的妻子在一起。他是一个仆人，在屋子里工作，而波提乏的妻子试诱他。约瑟逃避了这试诱。每当这种试诱来临，惟一对付的办法就是逃避。不要和对方谈论或理论，要逃走。流便因著他的污秽失去了长子名分，而约瑟因著他的纯洁得著了长子名分。神是公义、正直、公平的。流便在黑暗的一边，他失去了；约瑟在光明的一边，他得著了。因为流便有死亡的危机，或至少有逐渐减少的危机，所以摩西祷告，愿他不至死亡。在召会生活中，任何人犯了淫乱，都会落在非常危险的地步。他不但会失去对基督之享受拔尖的分，也会有死亡或衰减的危机。这是流便的经历。
13In Deuteronomy 33:6 Moses uttered a prophecy regarding Reuben. This prophecy, a judgment according to the law, was spoken through an experienced, sympathetic old man. Moses said, “Let Reuben live, and not die; and let not his men be few.” This word implies that, according to the law, Reuben should have died. According to his sin, Reuben should have died (Ezek. 18:20). Although Reuben should have died, Moses was merciful in executing the judgment of the law. As an old judge, he judged the twelve tribes according to God’s righteous law, but he nonetheless judged mercifully and sympathetically. Moses was concerned either that Reuben would die or that the number of his tribe would be greatly decreased. By this we see that fornication not only causes us to lose our birthright; it may also cause us to die or to be decreased. Therefore, we must flee fornication (1 Cor. 6:18). Joseph received the birthright because he fled from the very defilement that Reuben indulged in (39:7-12). Joseph did not go in the house purposely to be 12 with Potiphar’s wife. He was a servant working in the house, and she tempted him. Joseph fled from this temptation. Whenever this temptation comes, the only way to deal with it is to flee. Do not talk or reason with the other party—run away. Reuben lost the birthright because of his defilement, and Joseph obtained it because of his purity. God is righteous, just, and fair. Reuben was on the dark side, and he lost; Joseph was on the bright side, and he gained. Because Reuben was in danger of dying, or at least of being reduced, Moses prayed that he would not die. Anyone in the church life who commits fornication will be in a very dangerous position. He will not only lose the top portion of the enjoyment of Christ; he will be in danger of dying or of being reduced. This is the experience of Reuben.
14长子名分不但由双分地土所组成，也由君王职分和祭司职分所组成。流便是长子，应当承受这三样祝福。但由于他的污秽，他不但失去了双分地土，也失去了君王职分和祭司职分。我们已经看见，双分地土归给了约瑟，君王职分归给了犹大，（代上五2，）祭司职分归给了利未。（申三三8～10。）这豫表今天我们若任凭自已受玷污，就会失去对基督双分的享受，君王职分和祭司职分。
14The birthright is composed not only of the double portion of the land, but also of the kingship and the priesthood. As the firstborn, Reuben should have inherited all three blessings. Due to his defilement, he lost not only the double portion of the land, but also the kingship and the priesthood. As we have seen, the double portion of the land was given to Joseph, the kingship was given to Judah (1 Chron. 5:2), and the priesthood was given to Levi (Deut. 33:8-10). This typifies that today, if we allow ourselves to be defiled, we shall lose the double portion of enjoying Christ, the kingship, and the priesthood
《六》关于西缅和利未
6) Concerning Simeon and Levi
《１》因著他们的残忍没有得著祝福
a) Receiving No Blessing because of Their Cruelty
15我们已经看见，西缅和利未因著他们的残忍没有得著祝福。（创三四～30。）他们杀害并掠夺示剑城的残忍，使他们的父亲惊恐到一个地步，无法给他们任何祝福。他们放纵自己的性情，使他们失去父亲的祝福。
15We have seen that Simeon and Levi received no blessing because of their cruelty (34:2 5-30). Their cruelty in slaughtering and plundering the city of 25 Shechem frightened their father to such an extent that he could not give them any blessing. Their indulgence in their disposition caused them to lose the father’s blessing.
《２》分散在以色列中
b) To Be Scattered in Israel
16雅各因著西缅和利未残忍的性情受惊。因此，他不容许他们住在一起。反之，他对他们施行审判，将他们分散在以色列人中，使他们不能照著他们的性情残忍的行事。
16Jacob was frightened by Simeon and Levi’s cruel disposition. Hence, he would not allow them to dwell together. Rather, he exercised judgment over them to scatter them among the children of Israel so that they would not be able to behave cruelly according to their disposition
《３》在摩西的祝福中删除了西缅
c) Simeon Being Omitted in Moses’ Blessing
17西缅从摩西记载在申命记的祝福中删除了。按著神公义的律法，西缅没有立场接受祝福。从神的记载中删除，不是微不足道的事。西缅太天然了，从来不约束他天然的性情。我相信是他发起杀害约瑟的计谋。所以，约瑟的哥哥们第一次下埃及的时候，约瑟就安排把西缅留在监里。当西缅在监里，他也许对自已说，『我不该对约瑟那样作。』西缅的性情必定非常残忍。无论我们的性情如何，我们都不该纵情任性。西缅因著放纵他的性情，失去了对基督所有的享受。他需要分享别人丰富的一分基督，就是犹大丰富的一分。因为『犹大人的分过多，』西缅就分散在犹大人中。（书十九1，9。）
17Simeon was omitted from Moses’ blessing recorded in Deuteronomy. According to the righteous law of God, Simeon had no ground to be blessed. It is not an insignificant matter to be omitted from the record of God. Simeon was altogether too natural, never exercising any restriction over his natural disposition. I believe he was the one who initiated the plot to kill Joseph. Therefore, when Joseph’s brothers came down to Egypt the first time, Joseph arranged for Simeon to be kept in prison. While he was in prison, Simeon might have said to himself, “I shouldn’th ave done that to Joseph.” Simeon must have had a very cruel disposition. No matter what our disposition may be, we should not indulge in it. Simeon lost all the enjoyment of Christ through indulging in his disposition. He needed to share another’sr i ch portion of Christ, the rich portion of Judah. Because “the part of the children of Judah was too much for them,” Simeon was scattered among the people of Judah (Josh. 19:1, 9).
《4》利未因著对主忠信得著祭司职分
d) Levi Receiving the Priesthood because of His Faithfulness to the Lord
18西缅和利未虽是同伙，但利未最终抓住机会改变了他天然的性情。西缅和利未都有杀人的性情。但在以色列人拜金牛犊时，利未杀人的性情却为神所用。(出三二29。)当摩西带著法版下山，看见百姓拜金牛犊，就说，『凡属耶和华的，都要到我这里来。』（出三二26。）在所有的支派中，只有一个支派，就是利未支派，聚集到摩西那里。为甚么西缅不加入利未一边？他们有同样天然的性情。然而，当神呼召时，一个答应了，另一个不肯答应。这指明虽然我们可能有非常丑恶的性情，但我们的性情在神的目的上仍可能有用。然而，我们必须符合一些条件。第一，我们必须献上自己；第二，我们必须违反我们天然的好恶运用我们的性情；第三，我们使用我们的性情，必须是更新的，是变化的。示剑城的居民是利未的仇敌，要杀他们很容易。但要杀父母、兄弟、儿子和亲属，完全是另一回事。要这样作，你必须违反自已的愿望运用你的性情，并且使用的方式是新的，是为著神且同著神的。西缅和利未都有杀人的性情，都能杀人。然而，杀示剑人不需要他们违反自己的愿望运用他们的性情。西缅没有加入利未一边，完成摩西的吩咐，因为他不愿付代价。西缅可能说，『杀示剑人是对的，但杀我们的弟兄、儿女和亲属是疯狂的。不错，他们都拜了偶像。但神是怜悯的，祂会赦免他们。为甚么我们必须杀他们？』那时候，这两个同伴分手了。一个为著神、同著神、并以新的方式使用他天然的性情，另一个却不然。利未以变化的方式使用他的性情。因此，利未天然的性情，杀人的性情，得了变化。
18Although Simeon and Levi were companions, Levi eventually took the opportunity to have his natural disposition changed. Both Simeon and Levi had a disposition to kill others. But at the time the children of Israel worshipped the golden calf, Levi’skill ing disposition was used by God (Exo. 32:29). When Moses came down from the mountain with the tablets and saw the people worshipping the golden calf, he said, “Who is on the Lord’ss i de? Let him come unto me” (Exo. 32:26). Out of all the tribes, only one tribe, the tribe of Levi, gathered together unto Moses. Why did Simeon not join Levi? They were of the same natural disposition. However, when God’scall came, one answered it, and the other refused to respond. This indicates that, although we may have a very ugly disposition, our disposition may still be useful in God’s purpose. However, there are certain conditions that must be met. Firstly, we must consecrate ourselves; secondly, we must exercise our disposition against our natural likes and dislikes; and thirdly, we must use our disposition in a renewed, transformed way. Because the inhabitants of the city of Shechem were Levi’s enemies, it was easy for him to kill them. But it was quite another matter to kill parents, brothers, sons, and relatives. In order to do this, you must exercise your disposition against your desire and use it in a new way, a way that is both for God and with God. Both Simeon and Levi, having a killing disposition, were able to slay others. However, the slaying of the men in Shechem did not require them to exercise their disposition against their own desire. Simeon did not join Levi in carrying out Moses’ command because he was not willing to pay the price. Simeon might have said, “It was all right to kill the people of Shechem, but it is crazy to kill our brothers, our children, and our relatives. Yes, they all worshipped the idol. But God is merciful, and He will forgive them. Why must we kill them?” At that time, these two companions were separated. The one used his natural disposition for God, with God, and in a new way, and the other did not. Levi used his disposition in the way of transformation. Thus, Levi’s natural disposition, his slaying disposition, was transformed
19不要以为你的性情不可能为神所用。你若违反天然的愿望，并以变化过的方式使用你的性情，牠就能为神所用。我认识一些弟兄，他们的意志非常坚刚。也许你会说，他们的意志很顽强。但因他们顽强的意志是为著神、同著神、并以新的方式来使用，所以他们就为神所用。神不能使用一个意志像果冻的人。这样的意志必须变化成钢铁。这里的原则是我们天然的性情能被改变并为神所用。利未不但杀示剑人，并且砍断牛腿大筋。藉著变化的工作，这种性情不但为神用来杀死拜偶像的人，并且用以宰杀祭牲献给神。我们若是符合前述三个条件，我们天然的性情就是有用的，那三个条件就是奉献，违反天然的愿望来使用天然的性情，并以更新和变化过的方式使用天然的性情。
19Do not think it is impossible for your disposition to be used by God. It may be used by Him if you use it against your natural desire and in a transformed way. I have known some brothers whose will was very strong. Perhaps you would say that their will was stubborn. But because their stubborn will was used for God, with God, and in a new way, they were used by Him. God cannot use one whose will is like jelly. Such a will must be transformed into steel. The principle here is that our natural disposition can be changed and used by God. Levi not only slaughtered the men of Shechem, but also hamstrung their oxen. Through transformation work a disposition was not only used by God to kill the idol worshippers, but also to slay the sacrifices for offerings to God. Our natural disposition will be useful if three conditions are met: consecration, using it against our natural desire, and using it in a renewed and transformed way.
20因为利未的性情改变了，他就成了很大的祝福。神的土明和乌陵都在他那里，（申三三8，）并且他有特权进到神面前事奉祂。双分的地土虽是丰富的，进到神面前的特权却是亲密的。祭司职分可视为长子名分甜美的部分。利未得著了这一分。
20Because Levi’s disposition was changed, he became a great blessing. God’s Thummim and Urim were with him (Deut. 33:8), and he had the privilege of coming into the presence of God to serve Him. Although the double portion of the land is rich, the privilege of entering God’s presence is intimate. The priesthood can be considered as the sweet portion of the birthright. Levi received this portion
《5》利未的分散成了以色列人的祝福
e) The Scattering of Levi Becoming a Blessing to the Children of Israel
21在四十九章七节雅各说，利未该分散在以色列人中。照著约书亚二十一章，这豫言是藉著拈阄应验的。因著利未的忠信并绝对，他就分散在以色列人中。神人摩西很喜悦利未。然而，他不能废去雅各的豫言，反而必须应验这豫言。所以，主对摩西说，『你吩咐以色列人，要从所得为业的地中，把些城给利未人居住；也要把这城四围的郊野给利未人。』（民三五2。）十二支派中，每支派都必须把一些城给利未人。这些城是由拈阄选定的。在这件事上没有操纵，因为拈阄不许可任何的操纵。利未人一共得了四十八座城。（民三五6。）在这四十八座城中，有六座是逃城。（民三五6，书二十7～9。）这些城很合宜的设立在以色列全地。三座在约但河东边，三座在约但河西边。误杀人的很容易就能逃到其中的一座逃城。所以，利未照著咒诅而分散，实际上成了祝福。利未人将人带给神，也将神带给人。因此，古时有些利未人在你的城中或在你的地界，乃是一个祝福。（士十七7～13。）
21In 49:7 Jacob said that Levi should be scattered among the children of Israel. According to Joshua 21, this prophecy was fulfilled through the casting of lots. Because of Levi’s faithfulness and absoluteness, Levi was scattered among the children of Israel. Moses, a God-man, was very happy with Levi. However, he could not annul the prophecy of Jacob; rather, he had to fulfill it. Therefore, the Lord said to Moses, “Command the children of Israel, that they give unto the Levites, of the inheritance of their possession, cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them” (Num. 35:2). Each of the twelve tribes had to set aside some cities for the Levites. The selection of these cities was made by lot. There was no maneuvering in this matter, for the lot did not permit the exercise of any maneuvering. Altogether, the Levites were given forty-eight cities (Num. 35:6). Out of these forty-eight cities, six were to be cities of refuge (Num. 35:6; Josh. 20:7-9). These cities were conveniently located throughout the land of Israel. Three were on the east side of the Jordan, and three were on the west side. A manslayer could easily flee to one of these cities of refuge. Therefore, the scattering of Levi according to the curse actually became a blessing. The Levites brought people to God and God to the people. Thus, in ancient times, it was a blessing to have some Levites in your city or in your territory (Judg. 17:7-13).
22这些逃城乃是基督的豫表。我们都是误杀人的，但基督是我们的逃城。你真以为你从来没有杀过人么？我们都杀过我们的父母、丈夫、妻子或儿女。弟兄之家的弟兄们，都彼此相杀过。我们杀了人以后，需要逃往逃城；那就是说，我们必须逃到基督那里。分散的利未人不但将人带给神，也将神的避难所带给有罪的人。我们可将这点应用到我们今天的情况中。我们若是真利未人，无论我们在那里，基督就要在那里成为别人的逃城。我们的居所要成为逃城，罪人能逃入其中得著救恩。这样我们就将神的避难所带给有罪的人。罪人无须逃到教堂，只要逃到神的避难所，逃到神的祭司居住的城。在这些日子里，安那翰的圣徒们按居住的地方聚集在一起。我盼望每一组都是一座逃城，许多不信的人要逃到这避难所。在这避难所里，那些犯了罪的人要找著他们所需要的遮盖。因为利未人不多，安那翰城几乎没有避难所。我们必须是今日的利未人。我们必须拚上、绝对并忠信，杀灭我们肉体的愿望，使我们能成为神的利未人，神的祭司。我们若是利未人，那么无论我们住在那里，我们的居所就要成为逃城，叫罪人能逃入其中得著救恩。藉著流便、西缅和利未的事例，我们看见得或失的可能。我们的得或失在于我们的态度，也在于我们对不同情况的反应。愿神怜悯我们，叫我们有一种反应，使我们有所得，而不是有所失。
22These cities of refuge are a type of Christ. We all are manslayers, and Christ is our city of refuge. Do you really think that you have never slain anyone? We all have slain our parents, our husband or wife, or our children. The brothers in the brothers’ house have all slain one another. After we have slain someone, we need to flee to a city of refuge; that is, we must run to Christ. The scattered Levites not only brought others to God; they also brought God’s refuge to sinful people. We may apply this to our situation today. If we are true Levites, wherever we are, Christ will be present as a city of refuge for others. Our dwelling will be a city of refuge into which sinners can flee for salvation. In this way we bring God’s refuge to sinful people. The sinners do not need to run to a cathedral; they simply need to flee to God’s refuge, to the cities where God’s priests dwell. In these days the saints in Anaheim are grouping together according to neighborhoods. I hope that each group will be a city of refuge and that many unbelievers will flee to this refuge. In this refuge those who have committed sins will find the covering they need. Because there are so few Levites, there are hardly any places of refuge in the city of Anaheim. We must be today’s Levites. We must be desperate, absolute, and faithful to slay our fleshly desires so that we may be God’s Levites, God’s priests. If we are Levites, then wherever we live, our dwelling place will be a city of refuge into which sinners may run for salvation. Through the cases of Reuben, Simeon, and Levi we see the possibility of either losing or gaining. Whether we shall lose or gain depends upon our attitude and upon our reaction to various situations. May God have mercy on us so that we may react in a way that will cause us to gain and not to lose