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创世记生命读经 · 第99篇

成熟的表显（四）

Being matured-
1在本篇信息中，我们来看四十九章八至十五节，这是本章最难的一段。要懂得这些经文，我们需要刚强的灵和清明的心思。在前篇信息中我曾指出，雅各的十二个儿子分为四组，每组三人。这不是按著我的意见；这完全是按著圣经的安排。摩西的书启示，雅各的十二个儿子是以三种不同的次序排列的：按著出生的次序，按著祝福的次序，以及按著安营的次序。首先让我们来看按著出生的次序。雅各的十二个儿子为四个母亲所生。第一个母亲是雅各的正室利亚。头四个儿子：流便、西缅、利未和犹大，为利亚所生。第二个母亲是名叫辟拉的使女。雅各的第五子但，和第六子拿弗他利，为辟拉所生。雅各的第七子和第八子，迦得和亚设，为另一个使女悉帕所生。第九子和第十子，以萨迦和西布伦，也为利亚所生。最终，第十一子约瑟，和第十二子便雅悯，为拉结所生。这是按著出生的次序。
1In this message we come to 49:8-15, the most difficult section of this chapter. In order to understand these verses, we need a strong spirit and a clear mind. As I pointed out in the last message, the twelve sons of Jacob are divided into four groups of three. This is not according to my opinion; it is absolutely according to the arrangement of the Bible. The books of Moses reveal that the twelve sons of Jacob are arranged in three different orders: the order according to birth, the order according to blessing, and the order according to encampment. Let us first consider the order according to birth. Jacob’st we lve sons were born of four mothers. The first was Leah, Jacob’s proper wife. The first four sons, Reuben, Simeon, Levi, and Judah, were born of Leah. The second mother was a maid named Bilhah. Jacob’s fifth son, Dan, and his sixth, Naphtali, were born of her. Jacob’ss event hand eighth sons, Gad and Asher, were born of another maid, Zilpah. The ninth and the tenth, Issachar and Zebulun, were also born of Leah. Finally, Joseph, the eleventh, and Benjamin, the twelfth, were born of Rachel. This is the order according to birth
2按著祝福的次序，头三个儿子是流便、西缅和利未，与按著出生的次序相同。接著是犹大、西布伦和以萨迦。因此，按著祝福的次序，前二组包括利亚所生的六个儿子。然而，按著出生的次序，以萨迦在西布伦之前；但按著祝福的次序，西布伦在以萨迦之前。第三组包括但、迦得、亚设和拿弗他利。按著出生的次序是但、拿弗他利、迦得和亚设；但按著祝福的次序是但、迦得、亚设和拿弗他利。以后我们会看见，为著安营，迦得从这一组迁至流便那一组，以顶替利未。第四组由拉结的儿子约瑟和便雅悯所组成，按著祝福的次序与按著出生的次序相同。（在安营时，约瑟藉著以法莲和玛拿西，成了两个支派。）在民数记里，我们看见按著安营的次序。这卷书启示以色列十二个支派围著帐幕安营。那时候，他们是军队，他们安营成为军队。众支派围著帐幕的排列是从东到南、到西、然后到北。按著安营的次序，犹大、以萨迦和西布伦在东边，向日出之地；流便、西缅和迦得在南边；以法莲、玛拿西和便雅悯在西边；但、亚设和拿弗他利在北边。迦得与流便和西缅安置在一起，因为利未被提升，并被带到帐幕里，就是营的中心。以法莲、玛拿西和便雅悯，等于约瑟和便雅悯。藉著以法莲和玛拿西，约瑟成了两个支派，承受双分地土。
2In the order according to blessing, the first three sons are Reuben, Simeon, and Levi, the same as in the order according to birth. They are followed by Judah, Zebulun, and Issachar. Thus, the first two groups in the order according to blessing include the six sons born of Leah. However, in the order according to birth Issachar precedes Zebulun, but in the order according to blessing Zebulun comes before Issachar. The third group includes Dan, Gad, Asher, and Naphtali. According to birth, the order was Dan, Naphtali, Gad, and Asher, but according to blessing, it is Dan, Gad, Asher, and Naphtali. Later we shall see that Gad was moved from this group and replaced Levi in the group with Reuben for encamping. The fourth group is composed of the sons of Rachel, Joseph and Benjamin, the same according to blessing as according to birth. (In the encampment, Joseph became two tribes through Ephraim and Manasseh.) In the book of Numbers we see the order according to encampment. This book reveals that the twelve tribes of Israel were encamped around the tabernacle. At that time, they were armies, and they camped as armies. The arrangement of the tribes around the tabernacle went from the east, to the south, to the west, and then to the north. According to the encamping order, Judah, Issachar, and Zebulun were on the east, toward the sun; Reuben, Simeon, and Gad on the south; Ephraim, Manasseh, and Benjamin on the west; and Dan, Asher, and Naphtali on the north. Gad was placed with Reuben and Simeon because Levi had been uplifted and taken into the tabernacle, the center of the camp. Ephraim, Manasseh, and Benjamin were the equivalent of Joseph and Benjamin. Through Ephraim and Manasseh, Joseph became two tribes to inherit the double portion of the land.
3在上篇信息中，我们看过创世记四十九章按著祝福次序的第一组：流便、西缅和利未。在那篇信息中，我们主要是看见长子名分的改变，和天然性情的变化。第一组显著的特点，是启示我们天然的身分和性情能改变。在本篇信息中，我们来看第二组，由犹大、西布伦和以萨迦所组成。八至十五节很难懂。要懂得四十九章，我们必须按字面明白圣经。不仅如此，我们必须知道以色列人的历史，必须有基督和召会生活的经历，并且必须知道如何将圣经寓意化。你若不知道如何将圣经寓意化，并解释圣经中的诗，你如何能懂得创世记四十九章这样一段话？九节首先将犹大比喻为小狮子，然后比喻为母狮，十一节说到美好的葡萄树，以及把小驴栓在葡萄树上。那些反对将圣经寓意化的人，读到这段话，便无法懂得。十三节说西布伦必住在海口，必成为停船的海口；十四节说以萨迦是个强壮的驴，卧在羊圈之间；十五节说以萨迦『以安息为佳，以肥地为美。』（另译。）这一切是甚么意思？因为这十分难懂，所以很少基督徒懂得。要懂得这话，惟一的路就是将牠寓意化。然而，将圣经寓意化不是容易的事。要懂得四十九章八至十五节这样一段话，我们需要好几件事：对圣经字面的知识；对以色列人历史的知识；对基督和召会生活的经历；将圣经寓意化的智慧；以及将这些豫表应用到今日情况的知识。我们有了这一切，就能看见这段话的真正意义。
3In the foregoing message we considered the first group in the order according to blessing in Genesis 49: Reuben, Simeon, and Levi. In that message we saw mainly the changing of the birthright and the transformation of the natural disposition. The outstanding feature of the first group is that it reveals that our natural status and disposition can be changed. In this message we come to the second group, composed of Judah, Zebulun, and Issachar. Verses 8 through 15 are very difficult to understand. In order to understand chapter forty-nine, we must know the Bible in black and white. Furthermore, we must know the history of the children of Israel, we must have the experience of Christ and the church life, and we must know how to allegorize the Bible. If you do not know how to allegorize the Scriptures and interpret the poetry of the Bible, how could you be able to understand such a portion as Genesis chapter forty - nine? In verse 9 Judah is likened first to a young lion and then to a lioness, and verse 11 speaks of the choice vine and of binding the foal to the vine. When those who oppose the allegorizing of the Bible read this portion of the Word, they will have no way to understand it. Verse 13 says that Zebulun will be a haven of ships and dwell at the haven of the sea; verse 14, that Issachar is a strong ass couching between the sheepfolds; and verse 15, that Issachar saw that “rest was good, and the land that it was pleasant.” What does all this mean? Because this is so difficult, very few Christians have any understanding of it at all. The only way to understand it is to allegorize it. However, it is not an easy matter to allegorize the Bible. In order to understand such a portion as 49:8-15, we need several things: the knowledge of the Bible in black and white; the knowledge of the history of the children of Israel; the experiences of Christ and the church life; the wisdom to allegorize the Bible; and the knowledge of how to apply the types to today’s situation. When we have all this, then we shall be able to see the true significance of this portion of the Word.
4圣经非常精简，一个字也不浪费。雅各在四十九章带著祝福的豫言乃是诗。诗是最有思想、最富含意的写作形态。雅各带著祝福说出的豫言是庄严的，并且非常华美。
4The Bible is very economical. Not one word is wasted. Jacob’s prophecy with blessing in chapter forty-nine is poetry. Poetry is the most thoughtful and meaningful form of writing. Jacob’s utterance of prophecy with blessing is stately and filled with grandeur.
《七》关于犹大
7) Concerning Judah
5当我们来看这些经文时，我们需要牢记一个事实，就是在流便、西缅和利未所组成的第一组里，基督还没有来临。我们在流便、西缅或利未身上没有看见基督。我们在利未身上所看见的是他的绝对，他的拚命，和他的忠信。由于这些特征，主将祭司职任给了他。虽然利未有带著乌陵和土明的祭司职任，但我们在他身上没有看见基督。只有犹大来了，基督才出现。犹大豫表基督。事实上，在这豫言里，我们甚至可用基督的名代替犹大。虽然雅各有十二个儿子，但基督只从犹大出来。在启示录五章五节，祂称为犹大支派的狮子。所以，因为基督是从犹大出来，祂就属于犹大。要懂得八至十二节，我们必须将这些经文应用在基督身上，并用基督的名代替犹大。我们都能从经历中证实，我们从前是流便。你在得救之前，岂不是犯罪的流便么？你岂不是和流便一样，放纵情欲，滚沸如水么？我们也是西缅，就是天然且满了天然性情的人。我们所作的每件事，都是照著我们的情欲和性情。但赞美主，我们得救了，成了利未！如今我们有资格进到神面前，并且带著乌陵和土明，领受神的异象和神的启示。不仅如此，我们是祭司，能将别人带到神面前，并察知主对他们的心意。你的经历岂不是多少有点这样么？虽然你在众圣徒中也许是最小的，但你天天进到主面前。当你站在祂面前，你觉得有个东西在你里面发光照耀，这就是乌陵和土明。有时候你将别人带到主面前，并为他们祷告。也许你说，『主阿，记念我的父亲，我的姻兄、姨妹。』这就是祭司职任。流便或西缅都没有这样的功用。只有利未有。今天我们也有。我们不再是流便和西缅，我们乃是今日的利未。
5As we consider these verses, we need to be impressed with the fact that in the first group, composed of Reuben, Simeon, and Levi, Christ has not yet come. We do not see Christ in Reuben, in Simeon, or in Levi. What we see in Levi is his absoluteness, his desperation, and his faithfulness. It was due to these characteristics that the Lord gave him the priesthood. Although Levi had the priesthood with the Urim and Thummim, we do not see Christ in him. Only when Judah comes does Christ appear. Judah typifies Christ. In fact, we may even substitute the name of Christ for Judah in this prophecy. Although Jacob had twelve sons, Christ came only out of Judah. In Revelation 5:5 He is called the Lion of the tribe of Judah. Hence, because Christ came out of Judah, He belongs to Judah. In order to understand verses 8 through 12, we must apply these verses to Christ and substitute the name of Christ for Judah. We can all testify from our experience that once we were Reubens. Were you not a sinful Reuben before you were saved? Were you not, like Reuben, one boiling over with lust? We also were Simeons, those who were natural and filled with the natural disposition. Everything we did was according to our lusts and our disposition. But praise the Lord that we were saved and became a Levi! Now we are qualified to come into the presence of God and, with the Urim and Thummim, to receive God’s vision and God’sr evelation. Furthermore, as priests, we can bring others into God’s presence and learn the Lord’s mind regarding them. Is not your experience somewhat like this? Although you may be the least among the saints, day by day you come into the presence of the Lord. As you stand in His presence, you sense that there is something shining and enlightening within you. This is the Urim and the Thummim. At times you bring others to the Lord and pray for them. Perhaps you say, “O Lord, remember my father, my brother-in-law, and my sister-in-law.” This is the priesthood. Neither Reuben nor Simeon had a function like this. Only Levi did. And we also have it today. We are no longer Reuben and Simeon; rather, we are today’s Levi
6然而，我虽然多年是个利未，但我能作见证，我对基督的经历不多。因此，除了利未的经历以外，我们还需要犹大的经历，也就是基督的经历。进到主面前，得著光照、启示和异象是好的，将别人带到祂面前也是好的。然而，我们还需要基督作小狮子，作犹大支派的狮子。你曾经历祂是刚强的狮子么？基督是小狮子，是为著争战，为著用手掐住仇敌的颈项。用手掐住仇敌的颈项，意思就是打败他们，征服他们，胜过他们。
6However, although I had been a Levi for years, I can testify that I had little experience of Christ. Thus, in addition to the experience of Levi, we need the experience of Judah, that is, the experience of Christ. It is good to come into the presence of the Lord to receive enlightenment, revelation, and vision, and it is good to bring others into His presence. Nevertheless, we still need Christ as a young lion, the Lion of the tribe of Judah. Have you ever experienced Him as a strong lion? As the young lion, Christ is for fighting, for putting His hand on the neck of His enemies. To place the hand on the neck of our enemies means to defeat them, to subdue them, and to gain the victory over them.
《1》受他的弟兄们赞美并敬拜
a) Praised and Worshipped by His Brothers
7八节说，『犹大阿，你弟兄们必赞美你，你手必掐住仇敌的颈项，你父亲的儿子们必向你下拜。』这里告诉我们，犹大的弟兄们必赞美他，他父亲的儿子们必向他下拜。这意思是犹大的弟兄们必因他的得胜赞美并敬拜他。这在实际上是指犹大，还是指基督？这是指基督。因此，我再说，我们可用基督代替犹大，并且宣告：『基督阿，你弟兄们必赞美你，你父亲的儿子们必向你下拜。』
7Verse 8 says, “Judah, thy brethren shall praise thee: thy hand shall be upon the neck of thine enemies; thy father’s children shall bow down before thee” (Heb.). Here we are told that Judah’s brothers will praise him and that his father’s children will bow down before him. This means that Judah’s brothers will praise and worship him for his victory. Does this actually refer to Judah or to Christ? It refers to Christ. Thus, I say again, we may substitute Christ for Judah and declare, “Christ, Thy brethren shall praise Thee, and Thy Father’s children shall bow down before Thee
《2》小狮子征服仇敌，公狮和母狮在得胜中安息
b) A Young Lion Conquering the Enemies and a Lion and a Lioness Resting in Conquest
8九节说，『犹大是个小狮子；我儿阿，你抓了食便上去；』八节说，『你手必掐住仇敌的颈项。』我们需要看见这里所描绘的图画。狮子住在山上，觅食的时候下山，等候捕捉掳物的时候，就蹲伏著。但牠得了掳物以后，就带著掳物上山。因此，『我儿阿，你抓了食便上去，』这话的意思是狮子上山去吞吃掳物。吃过以后，狮子不再蹲伏，乃是卧著，就是躺下来。这指明牠吞吃掳物以后满足了，就躺下休息。
8Verse 9 says, “Judah is a young lion: from the prey, my son, thou art gone up,” and verse 8 says, “Thy hand shall be upon the neck of thine enemies.” We need to see the picture portrayed here. A lion dwells on the mountain. When he goes after some prey, he descends from the mountain. As he is waiting to seize his prey, he crouches. But after he has taken his prey, he brings it up the mountain with him. Thus, the words, “From the prey, my son, thou art gone up,” mean that the lion has gone up the mountain to devour his prey. After eating it, the lion no longer crouches; instead, he couches, that is, he lies down. This indicates that, after swallowing up his prey, he is satisfied and lies down to rest
9我们需要将这幅画应用在基督身上。首先基督在等候掳物的时候，是蹲伏的小狮子。在捕获掳物以后，祂就把俘虏带到天上去享受。这使我们想起以弗所四章八节，那里说，『祂既升上高处，就掳掠了那些被掳的。』这队被掳掠的仇敌，就是基督的掳物。如今祂享受了所掳来的掳物以后，就满足了，并且在天上安息了。用明言来说，这意思是基督现今坐在天上的宝座上。但照著九节诗的写法，基督吞吃了祂的掳物以后就满足了，并且躺下来享受祂的安息。
9We need to apply this picture to Christ. Christ was firstly the young lion crouching as He waited for His prey. After seizing His prey, He brought His captive to the heavens where He enjoyed him. This reminds us of Ephesians 4:8, which says, “When he ascended up on high, he led a train of vanquished foes” (Gk.). This train of vanquished foes was Christ’spr ey. Now, after enjoying the prey He has captured, He is satisfied and rests in the heavens. To put it in plain words, this means that Christ is now sitting on the throne in the heavens. But according to the poetry of verse 9, after devouring His prey, Christ was satisfied and couched to enjoy His rest.
10你曾看见这样一个异象，或者经历这样一位基督么？在你的经历中，你有基督作小狮子么？你也有祂作满足躺卧安息的狮子么？多年前，当我年轻的时候，我受到各样仇敌的困扰。但有一天，我看见我的仇敌已经成了我基督的掳物。我的脾气、我的难处、我的软弱、和其他一切的仇敌，都是基督的掳物。祂上十字架掳掠了牠们，并且在复活里领著一队被征服的仇敌到天上，作祂的享受。如今在天上，祂不再争战，乃是躺卧。祂躺下来安息，我也经历祂是安息的狮子。祂在躺卧，我也在安息。为甚么我该受事物的困扰？我只要享受这位得胜、满足并安息的基督。我知道弟兄姊妹们的情况，尤其是青年人的情况。在前篇信息中，你知道你是利未。然而，在过去的一周里，你也许受到一些仇敌的困扰。也许仇敌藉著你的室友、父母、丈夫、妻子、或你自已的性情进来。但你读过本篇信息以后，我盼望你也能说，你是犹大。紧接著利未，犹大出现了。这意思是基督已经来了。今天我们的基督不再是小狮子，祂乃是安息的狮子。当使徒约翰因为没有人彀资格揭开神奥秘的书卷而大哭时，一位长老对他说，『不要哭；看哪，犹大支派中的狮子，大卫的根，祂已得胜，能以展开那书卷，揭开牠的七印。』（启五5。）这节不是说我们的基督将要得胜，乃是说祂已经得胜。祂已经掳掠了掳物，并且吞吃了掳物。阿利路亚，所有的仇敌都已经被基督吞吃了！今天基督不是争战的一位，乃是躺卧的一位，坐在天上安息的一位。你若看见这点，你会忘记你的仇敌、你的脾气、以及父母和儿女所造成的困扰，并且说，『阿利路亚！主，我敬拜你，赞美你！主，你曾是争战的小狮子。但今天你是得胜的狮子，在天上安息。如今我有分于你所作成的一切。』
10Have you ever seen such a vision or experienced such a Christ? In your experience, do you have Christ as a young lion? Do you also have Him as the satisfied lion who lies down to rest? Years ago, when I was young, I was troubled by many kinds of enemies. But one day I saw that my enemies had already become a prey to my Christ. My temper, my problems, my weaknesses, and all my other enemies were Christ’spr ey. He went to the cross and captured them, and in resurrection He led a train of vanquished foes to the heavens for His enjoyment. Now, in the heavens, He is no longer fighting; He is couching. He is Lying down to rest, and I am experiencing Him as a resting lion. He is couching, and I also am resting. Why should I be troubled by anything? I simply need to enjoy this victorious, satisfied, and resting Christ. I know the situation of the brothers and sisters, especially of the young people. In the last message you learned that you were a Levi. However, during the past week, you have probably been troubled by some enemies. Perhaps an enemy came in through your roommate, your parents, your husband or wife, or your own disposition. But after you have read this message, I hope you will also be able to say that you are a Judah. Immediately after Levi, Judah appears. This means that Christ has come. Today our Christ is no longer the young lion; He is the resting lion. When the Apostle John was weeping because no one was qualified to open the scroll of God’s mystery, an elder said to him, “Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has overcome to open the scroll and its seven seals” (Rev. 5:5). This verse does not say that our Christ will overcome; it says that He has overcome already. He has captured the prey and swallowed him. Hallelujah, all the enemies have been devoured by Christ! Today Christ is not the fighting One; He is a couching One, the resting One sitting in the heavens. If you see this, you will forget your enemies, your temper, and the troubles caused by parents and children, and you will say, “Hallelujah! Lord, I worship You and praise You! Lord, You were the young, fighting lion. But today You are resting in the heavens as the victorious lion. And now I am partaking of all You have done
11请注意，照著希伯来文，九节说，『你屈下身去，卧如公狮，蹲如母狮。』为甚么这一节先说公狮，后说母狮？小狮子是为著争战，为著得胜，而屈下身去表征争战的狮子已经得胜，已经吞吃了掳物，现今在满足中安息著。这里先有小狮子，后有屈身的狮子。但母狮的意义是甚么？乃是这狮子要生出许多幼狮，许多小狮子。因此，基督不但是争战的狮子，安息的狮子，也是生产的母狮。基督是我们的母狮，我们都是祂的小狮子。在前篇信息中我们看见，我们成了祭司。在本篇信息中我们需要看见，我们也成了小狮子。当仇敌困扰你的时候，你该晓得你是小狮子。让仇敌尽量向我们挑战。我们不仅仅是祭司，我们也是狮子。基督是生产的母狮，生出我们这许多小狮子。
11Notice that, according to the Hebrew, verse 9 says, “He couches, he lies down as a lion, and as a lioness.” Why does this verse first speak of a lion and then a lioness? The young lion is for fighting, for gaining the victory, and couching is the sign that the fighting lion has won the victory, has devoured the prey, and is now resting in satisfaction. Here we firstly have the young lion and then the couching lion. But what is the significance of the lioness? It is that the lion is about to bring forth many cubs, many baby lions. Thus, Christ is not only the fighting lion and the resting lion, but also the producing lioness. Christ is our mother lion, and we are all His lion cubs. In the last message we saw that we have become priests. In this message we need to see that we also have been made lion cubs. When the enemy troubles you, you should realize that you are a baby lion. Let the enemy challenge us all he wants. We are not merely priests; we are also lions. Christ is the producing lioness who has brought forth us as His many cubs
12九节下半说，『谁敢惹你？』这意思是：『谁敢抗拒祂？』今天，不但基督是狮子，我们也是狮子。
12The last part of verse 9 says, “Who shall rouse him up?” Some versions say, “Who dares to rouse him?” This means, “Who dares to defy Him?” Today, not only is Christ the lion; we also are lions
《3》产生君王、掌权者和基督
c) Producing Kings, Rulers, and Christ
13四十九章十节说，『圭必不离犹大，掌权者的杖必不离他两脚之间，直等细罗来到，万民都必归顺。』（另译。）这里的圭是指王权或国权。诗篇四十五篇六节说，『你的国权是正直的。』圭，国的表征，是指基督君王的权柄。因此，十节的圭是指基督的国，基督的王权。圭必不离犹大，意思是王权必不离基督。
13Verse 10 says, “The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh come; and unto him shall the obedience of the peoples be” (Heb.). The scepter here denotes the scepter of the kingship or of the kingdom. Psalm 45:6 says, “The sceptre of thy kingdom is a right sceptre.” The scepter, a symbol of the kingdom, refers to the kingly authority of Christ. Thus, the scepter in verse 10 refers to Christ’skin gdom, Christ’s kingship. For the scepter never to depart from Judah means the kingship will never depart from Christ
14希伯来诗是用对句写的；因此，本节『掌权者的杖』与『圭』是同义辞。毫无疑问，这里的掌权者就是基督。本节的掌权者，希伯来文的意思是指立法者。基督是颁赐律法者，因为祂有杖和圭。祂是掌权者，有权柄，有王权的杖和圭。本节说，掌权者的杖必不离『他两脚之间。』『他两脚之间』这辞是诗的说法，指著子孙或后代。因此，这些子孙是指犹大的后裔。这意思是犹大支派总是有君王。照著代上五章二节，犹大有王权，并且掌权者从他后代而出。
14Hebrew poetry is written in pairs; hence, “the ruler’s staff” in this verse is synonymous with “the sceptre.” Undoubtedly the ruler here is Christ. The Hebrew word for ruler in this verse means lawgiver. Christ is the One who gives the law, for He has the staff and the scepter. He is the Ruler who has the authority, the staff and the scepter of the kingship. This verse says that the ruler’s staff will not depart from “between his feet.” The words “between his feet” are a poetic term denoting seed or posterity. Thus, they refer to Judah’s descendants. This means that the tribe of Judah will always have kings. According to 1 Chronicles 5:2, Judah has the kingship, and rulers come out of his posterity
《4》有细罗
(d) Having Shiloh
15这权柄要一直持续到细罗来到。细罗这辞的意思是『赐平安者。』多数优秀的圣经教师都同意，细罗是指再来的基督。当基督再来的时候，祂是和平的君，是赐平安者。那时候，全地要满了平安。十节也说，『万民都必归顺。』这里的万民等于万国。当基督再来时，万国都必服从祂，顺从祂。以赛亚二章一至三节和十一章十节指明，主再来时，从千年国的起头，万国都必归顺基督。他们必来到祂面前，领受神的指示。
15This authority will continue until Shiloh comes. The word Shiloh means “Peace bringer.” Most good Bible teachers agree that Shiloh refers to Christ in His second coming. When Christ comes the second time, He will come as the Prince of peace, as the One who brings peace. At that time, the whole earth will be filled with peace. Verse 10 also says, “And unto him shall the obedience of the peoples be.” The peoples here are equivalent to the nations. At the second coming of Christ, all nations will submit to Him and obey Him. Isaiah 2:1 through 3 and 11:10 indicate that from the beginning of the millennium at the Lord’s second coming, all nations will obey Christ. They will come to Him to receive God’s instructions.
《5》富有酒和奶
e) Rich in Wine and Milk
16十一节说，『犹大把小驴拴在葡萄树上，把驴驹拴在美好的葡萄树上，他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。』本节非常难懂。在圣经中，驴表征极其劳苦的人，尤其是在运输的事上劳苦。甚至主耶稣也是骑驴进入耶路撒冷城。（太二一5，7。）虽然驴通常用于劳苦的旅行，但十一节的驴不是在劳苦，乃是拴在葡萄树上。这表征劳苦过去了，目的地达到了，安息开始了。不要以为本节的『拴』是消极的。不，这是非常积极的。用于长途旅行的驴，必然喜欢拴在葡萄树上。每当骑驴的人将驴拴在一样东西上，甚至拴在木桩上，驴也是喜乐的。在十一节诗的语言中，把驴拴上是描述安息。照著本节，甚至驴也停止工作。这里的驴不是拴在木桩上，乃是拴在枝叶繁茂、结实累累的葡萄树上。我们若察看这幅图画，就会看见这表征劳苦过去了，收成来到了。我们知道本节是指收成，因为这里说到酒，就是葡萄树的产品。这含示收成的丰富。十一节下半说，『他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。』这指明有丰富的酒。酒的供应是丰丰富富的，人不但喝，甚至在酒中洗衣服。启示录六章六节论到饥荒，说，『油和酒不可蹧蹋。』这警告指明在饥荒期间酒的缺乏。然而，在创世记四十九章十一节有丰富的酒。你曾看见一个国家有这样的丰富，居民甚至在葡萄汁中洗衣服么？美国虽是丰富之地，也没有那样丰富。十一节有怎样的一幅图画！这幅图画显示劳苦过去了，在丰富享受中的安息开始了，甚至驴11也得享安息。现在不是撒种的时候，乃是收成的时候。十一节是用诗描述千年国，就是将来一千年的世代。在那世代中，劳苦要停止，没有劳苦，却有安息。你若仍想劳苦，你就该把驴拴上，不要解开。照著利未记二十三章，在住棚节那天，人不可作工。因为每件事都已经完成了，所以禁止劳苦。剩下的就是享受丰富收成的产品。住棚节豫表千年国。在千年国期间没有劳苦，因为所有的劳苦都在前面的时代完成了。驴，就是劳苦的人，要拴起来。没有劳苦，却有丰盛收成的丰富享受。有许多的酒，我们要在其中洗衣服。
16Verse 11 says, “Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes.” This verse is extremely difficult to understand. In the Bible an ass, or donkey, signifies one who labors very hard, especially laboring in the matter of transportation. Even the Lord Jesus rode upon an ass into the city of Jerusalem (Matt. 21:5, 7). Although an assis usually used for labor in travel, in verse 11 the assis not laboring; it is bound to the vine. This signifies that labor was over, that the destination has been reached, and that the rest has begun. Do not think that the word “binding” in this verse is negative. No, it is very positive. Any ass used for long journeys would certainly enjoy being bound to a vine. Whenever a rider binds an ass to something, even to a stake, the ass will be happy. In the poetic language of verse 11, the binding of the ass depicts rest. According to this verse, even the donkey has stopped his work. The ass here is not bound to a stake, but to a fruitful vine full of vegetation. If we consider this picture, we shall see that it signifies that labor is over and that the harvest has come. We know that this verse refers to the harvest because it speaks of wine, the produce of the vine. This implies the riches of the harvest. The latter part of verse 11 says, “He washed his garments in wine, and his clothes in the blood of grapes.” This indicates that there is an abundance of wine. The supply of wine is so bountiful that people not only drink it, but even wash their clothes in it. Revelation 6:6, speaking of famine, says, “Do not harm the oil and the wine.” This warning indicates the scarceness of wine during famine. However, in Genesis 49:11 there is an abundance of wine. The words “the blood of grapes” refer to grape juice. Have you ever seen a country with such riches that its inhabitants even washed their clothes in grape juice? Although America is a rich land, it is not that rich. What a picture we have in verse 11! This picture shows that labor is over and that rest in the enjoyment of the riches has begun, even for the donkeys. Now is not the time for sowing the seed; it is the time of harvest. Verse is a poetic description of the millennium, the coming age of the thousand years. In that age, labor will cease, and instead of labor, there will be rest. If you still choose to labor, you should bind your ass. Do not loose it. According to Leviticus 23, on the day of the feast of Tabernacles, no one was permitted to work. Labor was prohibited because everything had been accomplished. All that remained was to enjoy the produce of the rich harvest. The feast of Tabernacles typifies the millennium. During the millennium there will be no labor because all the labor will have been completed in the preceding dispensations. The asses, the laboring ones, will be bound. Instead of labor, there will be the rich enjoyment of an abundant harvest. There will be so much wine that we shall wash our clothes in it.
17十二节说，『他的眼睛必因酒红润，他的牙齿必因奶白亮。』在圣经中，酒表征神生命救恩的喜2:1-乐。主耶稣所行的第一个神迹，就是变水为酒。（约二１～11。）这酒不就成了一直激动我们欢乐的酒。同著酒，还有奶。酒的源头是葡萄园，而奶的源头是十四节所说的羊圈。奶表征使我们满足的生命滋养。当人死于饥饿时，他眼睛周围的部位就成了灰绿色。但本节的眼睛不是灰绿色，乃是『因酒红润。』不仅如此，牙齿也『因奶白亮。』奶中所含的钙，使牙齿长得健康白亮。这些关于眼睛和牙齿的描写指明，当驴拴起来，劳苦过去时，丰富收成的出产要绰绰有余到一个地步，人甚至在酒中洗衣服。他们的眼睛要因酒红润，他们的牙齿也要坚固白亮。这种安息和享受在于基督是争战、安息和生产的狮子。祂是这样一只狮子，生出了我们这些小狮子。因为工作已经完成了，所以我们不需要劳苦。反之，我们只该安息，并享受美地的丰富出产。今天我们在享受酒和奶。每当人看到我们，我们的眼睛该是红润的，我们的牙齿该是白亮的。这是今天召会生活和来世千年国的图画。
17Verse 12 says, “His eyes shall be red with wine, and his teeth white with milk.” In the Bible wine symbolizes the joy of God’ss alvation of life. The first miracle the Lord Jesus performed was that of changing water into wine (John 11). This wine signifies not only redemption, but also the salvation of life and the salvation in life. When we have the salvation of life, this salvation becomes the wine that constantly stirs us to rejoice. Along with the wine, we have milk. Just as the source of the wine is the vineyards, the source of the milk is the sheepfolds spoken of in verse 14 (Heb.). Milk signifies the nourishment of life that satisfies us. When someone is dying of starvation, the area around his eyes becomes greenish grey. But in this verse the eyes are not greenish grey; they are “red with wine.” Furthermore, the teeth are “white with milk.” The calcium contained in milk produces healthy teeth with the proper color. These figures regarding the eyes and the teeth indicate that, when the asses are bound and labor is over, the produce of the rich harvest will be more than sufficient. It will be so adequate that people will even wash their clothes in wine. Eventually they will have eyes that are red with wine. Also, their teeth will be strong and white. This rest and enjoyment depend on Christ as the fighting, resting, and producing lion. As such a lion, He has brought forth us, His baby lions. Because the work has been accomplished, there is no need for us to labor. Instead, we should simply rest and enjoy the rich produce of the good land. Today we are enjoying the wine and the milk. Whenever people look at us, our eyes should be red and our teeth white. This is a picture of the church life today and of the millennium in the coming age.
18甚至在今天的召会生活中，所有的驴也该拴上。弟兄姊妹们常常带著劳苦的驴到聚会中来。这指明他们还在劳苦跋涉，还没有达到他们的目标，他们的目的地。但这些驴子都必须拴上。因为我们已经进入安息，已经达到目的地，所以不该有劳苦或跋涉。我们已经达到我们的目的地，我们的目标，就是我们能享受酒和奶无限供应的地方。你还需要劳苦的驴么？有些年长的人总有一只驴随著他们。似乎他们还在跋涉，还在劳苦。他们听见我的一篇信息以后，盼望更多劳苦跋涉。但十一节说，我们必须把驴拴在丰富的葡萄树上。这意思是我们必须停止劳苦跋涉。今天在召会生活中，我们是在终点，在目的地。这里没有劳苦，只有安息和享受。我盼望看见所有的驴都拴上。不要劳苦，要回家去，在酒中洗衣服。然后你的眼睛红润，牙齿白亮，来到下次的聚会中。你要满了奶，满了喜乐和滋养而来。
18Even in today’s church life, all the asses should be bound. Often the brothers and sisters bring a laboring ass with them to the meeting. This indicates that they are still laboring and journeying and that they have not yet come to their goal, their destination. But all these asses must be bound. Because we have already entered into rest and have come to our destination, there should be no laboring or journeying. We have reached our destination, our goal, the place where we can enjoy the boundless supply of wine and milk. Do you still need a laboring donkey? Some of the older ones always have a donkey with them. It seems they are still journeying, still laboring. After hearing one of my messages, they expect to labor and journey even more. But verse 11 says that we must bind our ass to the rich vine. This means that we must cease our laboring and our journeying. Today, in the church life, we are in the goal, the destination. Here there is no labor, only rest and enjoyment. I expect to see all the asses bound. Instead of laboring, go home to wash your clothes in wine. Then come to the next meeting with red eyes and white teeth. Come full of milk, full of joy and nourishment
《八》关于西布伦和以萨迦
8) Concerning Zebulun and Issachar
《1》西布伦在海口
a) Zebulun Being at the Haven of the Sea
19在犹大之后是西布伦。十三节说，『西布伦必住在海口，必成为停船的海口；他的境界必延到西顿。』本节说西布伦是停船的海口。这里的运输方法从驴转到船。我们若不参照新约，就无法懂得本节的诗。本节的应验乃是在马太四章十五节，那里说，『西布伦地和拿弗他利地，沿海的路，约但河外，外邦人的加利利。』基督是从加利利的西布伦开始尽职的，并且那将基督的福音传到全地的，也是加利利人。加利利的门徒是停船的海口。他们将基督是争战、安息和生产的狮子这福音，传到西顿所代表之世界的每一部分。
19After Judah, Zebulun comes in. Verse 13 says, “Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships; and his border shall be unto Zidon.” This verse says Zebulun is a haven for ships. The method of transportation here has been changed from asses to ships. We cannot understand the poetry in this verse without referring to the New Testament. The fulfillment of this verse is in Matthew 4:15, which says, “Land of Zebulun and land of Naphtali, way of the sea beyond the Jordan, Galilee of the nations.” Christ began His ministry from Zebulun in Galilee, and it was the Galileans who brought the glad tidings of Christ to all the earth. The Galilean disciples were a haven of ships. They brought forth the good news of Christ as the fighting, resting, and producing lion to every part of the world represented by Zidon
《2》西布伦出外欢喜
b) Zebulun Rejoicing in Going Out
20申命记三十三章十八节说，『西布伦哪，你出外可以欢喜。』照著本节，西布伦必须出外。西布伦也真的出外了。所有的加利利人都带著基督得胜的福音出去，带著得胜、安息和生产之基督的话出去。这些加利利人带著基督的得胜、基督的满足、和基督的生产出去。这就是福音。
20Deuteronomy 33:18 says, “Rejoice, Zebulun, in thy going out.” According to this verse, Zebulun had to go out. And Zebulun did go out. All the Galileans went out with the glad tidings of the victory of Christ, bearing the word of the victorious, restful, and productive Christ. These Galileans went forth with Christ’s victory, Christ’s satisfaction, and Christ’s productiveness. This is the glad tidings.
21虽然西布伦出外，以萨迦却住在帐棚里。（申三三18。）因此，西布伦出外可以欢喜，以萨迦在帐棚里可以快乐。一个必须出外，另一个必须留下。
21Although Zebulun went out, Issachar stayed in the tents (Deut. 33:18). Thus, Zebulun rejoiced in going out, and Issachar rejoiced in his tents. One had to go out, and the other had to stay
《3》以萨迦是个强壮的驴，卧在羊圈之间
c) Issachar Being a Strong Ass Couching between the Sheepfolds
22创世记四十九章十四节说，『以萨迦是个强壮的驴，卧在羊圈之间。』（另译。）在解经里，这与十一节的小驴和驴驹相连。那里的小驴拴在丰富的收成上；因此，这里强壮的驴是在躺卧、安息。以萨迦不是在工作，乃是在躺卧，就是在羊圈之间躺下安息。你是今日的以萨迦么？你是在躺卧，还是在劳苦？有些人以为我总是在工作。但他们错了。他们不知道，我的工作就是我的躺卧。有一首诗歌说，虽工作亦安息。我若不工作，就没有安息。我越工作，就越安息。我一面工作，一面躺卧。在主的恢复里，不需要劳苦的驴。虽然我们需要强壮的驴，但他们应该躺卧，不应该工作。照著本节所描绘的图画，以萨迦卧在羊圈之间。虽然强壮的驴不作甚么，羊却产生奶。我能作见证，我是强壮的驴，躺卧并观看羊产生奶。你们在产生奶，我却在安息。
22Genesis 49:14 says, “Issachar is a strong ass couching down between the sheepfolds.” In interpretation, this is linked to the foal and the colt, the young ass, in verse 11. The young ass there is tied to the rich harvest; hence, the strong assis couching, resting, here. Issachar is not working; he is couching, that is, he is lying down and resting between the sheepfolds. Are you today’s Issachar? Are you couching or laboring? Some think I am always working. But they are wrong. They do not realize that my working is my couching. There is a hymn which says that as we work, we rest. If I do not work, I have no rest. The more I work, the more I rest. As I am working, I am couching. In the Lord’s recovery there is no need for laboring asses. Although we need strong asses, they should couch, not work. According to the picture portrayed in this verse, Issachar is couching between the sheepfolds. Although the strong ass does nothing, the sheep produce the milk. I can testify that I am a strong ass couching down and watching the sheep produce milk. While you are producing the milk, I am resting
《4》以萨迦在丰富之地享受安息，成为服苦的仆人
d) Issachar Enjoying Rest in the Rich Land and Becoming a Servant under Taskwork
23十五节说，『他以安息为佳，以肥地为美，便低肩背重，成为服苦的仆人。』（另译。）以萨迦以安息为佳，以肥地为美。以萨迦这强壮的驴，安息并享受肥美之地，就是基督。在这样的时候，他就低肩背重，因而成了服苦的仆人。这意思是他服事以得著东西献给主。钦定英文译本不说『服苦，』而说『纳贡，』就是缴纳贡物。没有经历，我们无法领会这事。照著基督徒的经历，正确的基督徒不像辛勤工作-的驴一样劳苦，乃像强壮的驴一样安息。他们一面安息，一面享受基督的丰富。藉著享受这些丰富，他们就甘愿低肩背重，并服事以向王纳贡。在正当的召会生活中，我们不像一般的驴一样劳苦。我们乃是躺卧安息，并享受基督完成的工作和基督的丰富。因著这种享受，我们就甘愿低肩背重，服事以得著贡物献给我们的主人，我们的王。虽然这要在千年国里才完全得著应验，但我们今天在召会生活中就有所豫尝。
23Verse 15 says, “And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant under taskwork” (Heb.). Issachar saw that the rest was good and that the land was pleasant. Issachar, the strong ass, is resting and enjoying the pleasant, rich land, which is Christ. At such a time, he bows his shoulder to bear burdens and thus he becomes a servant under taskwork. This means that he serves in order to have something to offer to the Lord. Instead of “under taskwork,” the King James Version says “unto tribute,” which is a payment given as an offering. Without experience, we cannot understand this matter. According to Christian experience, proper Christians do not labor as hard working asses. Rather, they rest as strong asses. While they are resting, they enjoy the riches of Christ. Through the enjoyment of these riches, they become willing to bow their shoulder, take up a burden and serve for tribute rendered to the King. In the proper church life, we do not labor as common asses. Instead we lie down to rest and enjoy both the finished work of Christ and the riches of Christ. By this enjoyment we are willing to bow our shoulder and lift up a heavy burden, serving to gain tribute to render to our Master, our King. Although this will be completely fulfilled in the millennium, we have a foretaste of it in the church life today.
24在召会生活中，我们经历基督是争战、安息和生产的狮子。由于祂得胜的工作，就有丰富的出产，丰富的收成。因此，不需要我们的劳苦。但是有基督福音的传扬，因为西布伦这停船的海口，将犹大支派狮子的福音传扬出去。我们也有以萨迦的经历。我们不是在劳苦，乃是在安息并享受基督的丰富。当我们这样安息并享受基督的时候，我们就甘愿低肩背重，作我们的君王主人所指派的工作，使我们能将贡物献给我们的王。因此，今天的召会生活乃是要来千年国的雏形。你若将本篇信息所论到的各点加以祷告并消化，就会看见在这段话里，有要来千年国的图画。这幅图画启示我们现今就能有分于千年国的雏形。藉著察看这幅图画，我们就知道今天我们必须在那里。
24In the church life we experience our Christ as the fighting, resting, and producing lion. Due to His victorious work, there is a rich produce, a rich harvest. Thus, there is no need for our labor. But there is the preaching of the glad tidings concerning Christ; for Zebulun, the haven of ships, sends out the good news of the Lion of the tribe of Judah. We also have the experience of Issachar. We are not laboring; rather, we are resting and enjoying the riches of Christ. As we rest and enjoy Christ in such a way, we are willing to bow our shoulder to bear a heavy burden to do the taskwork, the work assigned by our King-Master, so that we may be able to render tribute to our King. Thus, today’s church life is a miniature of the coming millennium. If you pray over all the points covered in this message and digest them, you will see that in this portion of the Word we have a portrait of the coming millennium. This portrait reveals that we may now participate in a miniature of the millennium. By considering this picture, we shall know where we must be today