读经：创四九1~15
Scripture Reading: Gen. 49:1-15
Scripture Reading: Gen. 49:1-15
壹
雅各的十二个儿子至终成了以色列的十二支派，是那作为神的家（神的以色列）之召会的预表，而神的家是由所有信徒组成的─加六16，提前三15，来三5~6：
Jacob's twelve sons eventually became the twelve tribes ofIsrael, a type of the church as God's house, the Israel of God,composed of all the believers—Gal. 6:16; 1 Tim. 3:15; Heb.3:5-6:
Jacob's twelve sons eventually became the twelve tribes ofIsrael, a type of the church as God's house, the Israel of God,composed of all the believers—Gal. 6:16; 1 Tim. 3:15; Heb.3:5-6:
一
雅各在生命上的成熟，就是他生命的顶点，带进了生命的涌流，就是他为着神家的建造，用祝福说预言─箴四18，创四七7、10，四八14~16，四九1~28，四七31，来十一21，参林前十四4下、31。
Jacob's maturity in life, the zenith of his life, issued in the overflow of life, his prophesying with blessing for the building upof God's house—Prov. 4:18; Gen. 47:7, 10; 48:14-16; 49:1-28;47:31; Heb. 11:21; cf. 1 Cor. 14:4b, 31.
Jacob's maturity in life, the zenith of his life, issued in the overflow of life, his prophesying with blessing for the building upof God's house—Prov. 4:18; Gen. 47:7, 10; 48:14-16; 49:1-28;47:31; Heb. 11:21; cf. 1 Cor. 14:4b, 31.
二
雅各所说一切关于他众子的预言，乃是召会的预表，图画，应当应用于召会和信徒属灵的经历，也应当应用于以色列的子孙─参十6。
Whatever was spoken prophetically by Jacob concerning hissons is a type, a picture, of the church and should be applied tothe church and to the spiritual experience of the believers, aswell as to the sons of Israel—cf. 10:6.
Whatever was spoken prophetically by Jacob concerning hissons is a type, a picture, of the church and should be applied tothe church and to the spiritual experience of the believers, aswell as to the sons of Israel—cf. 10:6.
贰
关于流便的预言，乃是关于肉体情欲之污秽的警告；关于西缅和利未的预言，乃是关于天然性情之毁坏的警告─创四九3~7：
The prophecy concerning Reuben is a warning concerningthe defilement of fleshly lust, and the prophecy concerningSimeon and Levi is a warning concerning the destructionof the natural disposition—Gen. 49:3-7:
The prophecy concerning Reuben is a warning concerningthe defilement of fleshly lust, and the prophecy concerningSimeon and Levi is a warning concerning the destructionof the natural disposition—Gen. 49:3-7:
一
流便虽然居首，有长子名分，但因着污秽，失去长子名分，有死亡和人数大大减少的危险；这对我们该是严肃的警告─3~4节，参弗五5，太一2，申三三6，林前六17~20，帖前四3~8，林前九27，腓一20，罗六12~14，八2，十二2，十六20，提后二22。
Although Reuben had the preeminence of the birthright, becauseof his defilement he lost the birthright and became indanger of dying or of being greatly decreased; this should bea solemn warning to us—vv. 3-4; cf. Eph. 5:5; Matt. 1:2; Deut.33:6; 1 Cor. 6:17-20; 1 Thes. 4:3-8; 1 Cor. 9:27; Phil. 1:20; Rom.6:12-14; 8:2; 12:2; 16:20; 2 Tim. 2:22.
Although Reuben had the preeminence of the birthright, becauseof his defilement he lost the birthright and became indanger of dying or of being greatly decreased; this should bea solemn warning to us—vv. 3-4; cf. Eph. 5:5; Matt. 1:2; Deut.33:6; 1 Cor. 6:17-20; 1 Thes. 4:3-8; 1 Cor. 9:27; Phil. 1:20; Rom.6:12-14; 8:2; 12:2; 16:20; 2 Tim. 2:22.
二
由于西缅和利未的性情残酷，他们没有从雅各得着祝福（创四九5~6，三四25~30，参申二二6~7）；反之，雅各对他们施行审判，使他们散住在以色列人中间（创四九7），他们就不能照着他们的性情，残酷地行事为人（书十九1、9，二一1~3、41）：
Because of their cruelty according to their disposition, Simeonand Levi received no blessing from Jacob (Gen. 49:5-6; 34:25-30;cf. Deut. 22:6-7); rather, Jacob exercised his judgment over themto scatter them among the children of Israel (Gen. 49:7) so thatthey would not be able to behave cruelly according to their disposition(Josh. 19:1, 9; 21:1-3, 41):
Because of their cruelty according to their disposition, Simeonand Levi received no blessing from Jacob (Gen. 49:5-6; 34:25-30;cf. Deut. 22:6-7); rather, Jacob exercised his judgment over themto scatter them among the children of Israel (Gen. 49:7) so thatthey would not be able to behave cruelly according to their disposition(Josh. 19:1, 9; 21:1-3, 41):
１
后来，利未以更新、变化的方式运用他的性情，杀死拜金牛犊的人；我们天然的性情若符合三个条件，就是有用的，这三个条件就是奉献，逆着天然的愿望来运用我们天然的性情，并以更新和变化过的方式运用这性情─出三二26~28。
Later, Levi used his disposition in a renewed, transformedway to slay the worshippers of the golden calf; our naturaldisposition can be useful if three conditions are met:consecration, using our natural disposition against ournatural desire, and using it in a renewed and transformedway—Exo. 32:26-28.
Later, Levi used his disposition in a renewed, transformedway to slay the worshippers of the golden calf; our naturaldisposition can be useful if three conditions are met:consecration, using our natural disposition against ournatural desire, and using it in a renewed and transformedway—Exo. 32:26-28.
２
因着利未向神的绝对、迫切和忠信，他领受了祭司职分的福，得着乌陵和土明─申三三8~9，出三二26~28。
Because of his absoluteness, desperation, and faithfulnesstoward God, Levi received the blessing of the priesthoodwith the Urim and the Thummim—Deut. 33:8-9; Exo.32:26-28.
Because of his absoluteness, desperation, and faithfulnesstoward God, Levi received the blessing of the priesthoodwith the Urim and the Thummim—Deut. 33:8-9; Exo.32:26-28.
叁
关于犹大的预言，描绘出四福音里的基督（福音的内容）；关于西布伦的预言，描绘出使徒行传里福音的输出（被圣灵的风推动）；关于以萨迦的预言，描绘出书信中召会生活的实行（为着神的建造）─创四九8~15：
The prophecy concerning Judah portrays Christ in thefour Gospels (the contents of the gospel), the prophecy concerningZebulun portrays the shipping out of the gospelin the Acts (borne by the wind of the Holy Spirit), and theprophecy concerning Issachar portrays the practice ofthe church life in the Epistles (for God's building)—Gen.49:8-15:
The prophecy concerning Judah portrays Christ in thefour Gospels (the contents of the gospel), the prophecy concerningZebulun portrays the shipping out of the gospelin the Acts (borne by the wind of the Holy Spirit), and theprophecy concerning Issachar portrays the practice ofthe church life in the Epistles (for God's building)—Gen.49:8-15:
一
关于犹大的预言，描绘出基督的福音─基督的得胜（8~9）、基督的国度（10）、以及在基督里的享受和安息（11~12）；这三项真理是新约的摘要：
The prophecy concerning Judah portrays the good news ofChrist—the victory of Christ (vv. 8-9), the kingdom of Christ(v. 10), and the enjoyment and rest in Christ (vv. 11-12); thesethree truths are a summary of the New Testament:
The prophecy concerning Judah portrays the good news ofChrist—the victory of Christ (vv. 8-9), the kingdom of Christ(v. 10), and the enjoyment and rest in Christ (vv. 11-12); thesethree truths are a summary of the New Testament:
１
犹大按诗意比作小狮子，预表基督是终极的得胜者─9节，启五5：
Judah, likened poetically to a young lion, is a type of Christas the ultimate Overcomer—v. 9; Rev. 5:5:
Judah, likened poetically to a young lion, is a type of Christas the ultimate Overcomer—v. 9; Rev. 5:5:
ａ
基督在祂的得胜里，被预表为胜过仇敌，并且于享受掠物后，就在满足中蹲伏着的小狮子（创四九9上）；这乃是基督在钉十字架时，战胜祂仇敌的一幅图画（西二15，来二14），也是祂在升天里，得胜所带来之满足与安息的一幅图画（弗四8）。
In His victory Christ is typified as a young lion overcomingthe enemies and couching in satisfaction afterenjoying the prey (Gen. 49:9a); this is a picture of thevictory of Christ over His enemies in His crucifixion(Col. 2:15; Heb. 2:14) and of His satisfaction and rest inHis ascension as the issue of His victory (Eph. 4:8).
In His victory Christ is typified as a young lion overcomingthe enemies and couching in satisfaction afterenjoying the prey (Gen. 49:9a); this is a picture of thevictory of Christ over His enemies in His crucifixion(Col. 2:15; Heb. 2:14) and of His satisfaction and rest inHis ascension as the issue of His victory (Eph. 4:8).
ｂ
基督也是生产的母狮，生出许多得胜者作祂的“小狮子”─创四九9下，参箴二八1，启二二5。
Christ is also the producing lioness, bringing forth manyovercomers as His "lion cubs"—Gen. 49:9b; cf. Prov. 28:1;Rev. 22:5.
Christ is also the producing lioness, bringing forth manyovercomers as His "lion cubs"—Gen. 49:9b; cf. Prov. 28:1;Rev. 22:5.
ｃ
无人敢惹犹大（创四九9下），这表征基督复活与升天的可畏大能，征服了一切（太二八18，腓二9，弗一21~23）。
That no one dares to rouse Judah up (Gen. 49:9b) signifies that Christ's terrifying power in His resurrectionand ascension has subdued everything (Matt. 28:18; Phil.2:9; Eph. 1:21-23).
That no one dares to rouse Judah up (Gen. 49:9b) signifies that Christ's terrifying power in His resurrectionand ascension has subdued everything (Matt. 28:18; Phil.2:9; Eph. 1:21-23).
２
基督在祂的权柄和君王职分中，作为带来平安者而来；这平安者就是列国将要服从并顺从的那一位─创四九10，弗二14~15：
In His authority and kingship Christ comes as the PeaceBringer, the One to whom all the nations will submit andobey—Gen. 49:10; Eph. 2:14-15:
In His authority and kingship Christ comes as the PeaceBringer, the One to whom all the nations will submit andobey—Gen. 49:10; Eph. 2:14-15:
ａ
权杖是国度的象征（诗四五6，来一8），指基督的王权；权杖必不离犹大，意思是君王职分永不离开基督（撒下七12~13，但二44~45，七13~14，启十一15，二二1、3）；我们必须在基督的管治之下，为基督掌权，胜过撒但、罪和死（西二19，罗五17）。
The scepter, a symbol of the kingdom (Psa. 45:6; Heb.1:8), denotes the kingly authority of Christ; that the scepterwill never depart from Judah means that the kingshipwill never depart from Christ (2 Sam. 7:12-13; Dan.2:44-45; 7:13-14; Rev. 11:15; 22:1, 3); we must be underthe ruling of Christ to reign for Christ over Satan, sin,and death (Col. 2:19; Rom. 5:17).
The scepter, a symbol of the kingdom (Psa. 45:6; Heb.1:8), denotes the kingly authority of Christ; that the scepterwill never depart from Judah means that the kingshipwill never depart from Christ (2 Sam. 7:12-13; Dan.2:44-45; 7:13-14; Rev. 11:15; 22:1, 3); we must be underthe ruling of Christ to reign for Christ over Satan, sin,and death (Col. 2:19; Rom. 5:17).
ｂ
细罗，意，带来平安者；指基督在祂第二次来临时乃是和平的君，要给全地带来和平─赛九6~7，二4，罗十四17，西三15，太十四22~33，参伯三25~26，箴三25~26。
Shiloh, meaning "peace bringer," refers to Christ in Hissecond coming as the Prince of Peace, who will bringpeace to the whole earth—Isa. 9:6-7; 2:4; Rom. 14:17; Col.3:15; Matt. 14:22-33; cf. Job 3:25-26; Prov. 3:25-26.
Shiloh, meaning "peace bringer," refers to Christ in Hissecond coming as the Prince of Peace, who will bringpeace to the whole earth—Isa. 9:6-7; 2:4; Rom. 14:17; Col.3:15; Matt. 14:22-33; cf. Job 3:25-26; Prov. 3:25-26.
３
由于基督的得胜和君王职分，我们能享受祂作我们的安息─我们完全的平安和完满的满足─创四九11~12：
Due to His victory and kingship, Christ can be enjoyed byus to be our rest—our perfect peace and full satisfaction—Gen. 49:11-12:
Due to His victory and kingship, Christ can be enjoyed byus to be our rest—our perfect peace and full satisfaction—Gen. 49:11-12:
ａ
将我们的驴子或小驴拴在葡萄树上，指明旅程结束，已经达到目的地；十一节的葡萄树预表活的基督，充满了生命。
To bind our donkey, or our foal, to the vine indicates thatthe journey is over and that the destination has beenreached; the vine in verse 11 typifies the living Christ,who is full of life.
To bind our donkey, or our foal, to the vine indicates thatthe journey is over and that the destination has beenreached; the vine in verse 11 typifies the living Christ,who is full of life.
ｂ
将我们的驴子拴在葡萄树上，表征停下我们天然生命的劳苦和努力，安息在基督这活的一位里，祂乃是生命的源头（约十五1、5，太十一28~30）；因为基督已经得胜并得着国度，所以祂成为我们丰富的葡萄树，作我们的享受、安息和满足。
To bind our donkey to the vine signifies to cease fromour labor and our striving in our natural life and to restin Christ, the living One who is the source of life (John15:1, 5; Matt. 11:28-30); because Christ has won the victoryand has gained the kingdom, He has become the richvine to us for our enjoyment, rest, and satisfaction.
To bind our donkey to the vine signifies to cease fromour labor and our striving in our natural life and to restin Christ, the living One who is the source of life (John15:1, 5; Matt. 11:28-30); because Christ has won the victoryand has gained the kingdom, He has become the richvine to us for our enjoyment, rest, and satisfaction.
ｃ
衣服表征我们日常生活中的行为，酒表征生命（创四九11下，约二3）；因此，在葡萄酒中洗衣服，在葡萄汁中洗袍褂，表征我们的行为，我们的日常行事为人，泡透在对基督生命之丰富的享受中（太九17与注1）。
Garments signify our behavior in our daily living, andwine signifies life (Gen. 49:11b; John 2:3); hence, to washour garments in wine and our robe in the blood of grapessignifies to soak our behavior, our daily walk, in theenjoyment of the riches of Christ's life (Matt. 9:17 andfootnote 1).
Garments signify our behavior in our daily living, andwine signifies life (Gen. 49:11b; John 2:3); hence, to washour garments in wine and our robe in the blood of grapessignifies to soak our behavior, our daily walk, in theenjoyment of the riches of Christ's life (Matt. 9:17 andfootnote 1).
ｄ
眼睛因酒红润，牙齿因奶白亮（创四九12），表征借着对基督丰盛生命的享受，从死亡变化成生命（约十10，士九13）；牙齿的白亮指明健全、健康的功用，把神的话当作食物接受进来，并说出祂的话，使别人得着喂养（弗六19）。
The eyes being red with wine and the teeth being whitewith milk (Gen. 49:12) signifies transformation fromdeath to life by the enjoyment of the rich life of Christ(John 10:10; Judg. 9:13); the whiteness of the teethindicates the sound, healthy function to take in God'sWord as food and to utter His word so that others maybe nourished (Eph. 6:19).
The eyes being red with wine and the teeth being whitewith milk (Gen. 49:12) signifies transformation fromdeath to life by the enjoyment of the rich life of Christ(John 10:10; Judg. 9:13); the whiteness of the teethindicates the sound, healthy function to take in God'sWord as food and to utter His word so that others maybe nourished (Eph. 6:19).
二
关于西布伦的预言，描绘出福音的传扬─创四九13：
The prophecy concerning Zebulun portrays the preaching ofthe gospel—Gen. 49:13:
The prophecy concerning Zebulun portrays the preaching ofthe gospel—Gen. 49:13:
１
西布伦是海口，是加利利的一部分，是主耶稣开始尽职传扬国度福音的地方─13节，太四12~23，二八7、10、16~20。
Zebulun, a seaport, was part of Galilee, the place wherethe Lord Jesus began His ministry of the preaching of thegospel of the kingdom—v. 13; Matt. 4:12-23; 28:7, 10, 16-20.
Zebulun, a seaport, was part of Galilee, the place wherethe Lord Jesus began His ministry of the preaching of thegospel of the kingdom—v. 13; Matt. 4:12-23; 28:7, 10, 16-20.
２
西布伦预表基督作为传福音者的“海口”，为着传扬神福音的输送和扩展；基督成就了一切要当作福音传扬的事之后，五旬节那天，至少有一百二十艘福音“船”（他们全是加利利人─徒二7，十三31），从这“海口”出发去扩展福音（申三三18上）。
Zebulun typifies Christ as the "shore" of the evangelistsfor the transportation and spreading in the preaching ofGod's gospel; after Christ accomplished all the things thatare to be proclaimed as the gospel, on the day of Pentecostat least one hundred twenty gospel "ships," all of whomwere Galileans (Acts 2:7; 13:31), set out from the "shore"to spread the gospel (Deut. 33:18a).
Zebulun typifies Christ as the "shore" of the evangelistsfor the transportation and spreading in the preaching ofGod's gospel; after Christ accomplished all the things thatare to be proclaimed as the gospel, on the day of Pentecostat least one hundred twenty gospel "ships," all of whomwere Galileans (Acts 2:7; 13:31), set out from the "shore"to spread the gospel (Deut. 33:18a).
３
我们能成为加利利的传福音者，作福音的“船只”，借着祷告，凭着圣灵这属天之风的能力，并带着在话里之基督的丰富，从基督这“海口”航行出去，达到全世界─徒一8，二2~41，四31，诗六八1、11~13、18~19、27。
We can be the Galilean preachers, the gospel "ships," whosail out from Christ as the "shore" through prayer by thepower of the Holy Spirit as the heavenly wind and withthe riches of Christ in the Word to reach the whole world—Acts 1:8; 2:2-41; 4:31; Psa. 68:1, 11-13, 18-19, 27.
We can be the Galilean preachers, the gospel "ships," whosail out from Christ as the "shore" through prayer by thepower of the Holy Spirit as the heavenly wind and withthe riches of Christ in the Word to reach the whole world—Acts 1:8; 2:2-41; 4:31; Psa. 68:1, 11-13, 18-19, 27.
三
关于以萨迦的预言，是描绘召会生活─创四九14：
The prophecy concerning Issachar portrays the church life—Gen. 49:14:
The prophecy concerning Issachar portrays the church life—Gen. 49:14:
１
强壮的驴表征天然的人；卧着乃是在满足中安息；羊圈表征公会和基于律法的各种宗教─14节，参约十1~9、16。
The strong donkey signifies the natural man; to couch isto rest in satisfaction; and the sheepfolds signify the denominationsand various religions based on the law—v. 14;cf. John 10:1-9, 16.
The strong donkey signifies the natural man; to couch isto rest in satisfaction; and the sheepfolds signify the denominationsand various religions based on the law—v. 14;cf. John 10:1-9, 16.
２
创世记四十九章十四节的诗描绘真正的召会生活乃是福音传扬的结果，在召会生活中，我们天然的人在宗教的羊圈之间（以外），得以安息满足；地预表基督作为青草场，在召会生活中为信徒所享受─14~15节上，约十9。
The poetry in Genesis 49:14 portrays the genuine churchlife as the issue of the preaching of the gospel, in whichour natural man rests in satisfaction between (outside)the religious sheepfolds; the land typifies Christ as thegreen pasture enjoyed by the believers in the church life—vv. 14-15a; John 10:9.
The poetry in Genesis 49:14 portrays the genuine churchlife as the issue of the preaching of the gospel, in whichour natural man rests in satisfaction between (outside)the religious sheepfolds; the land typifies Christ as thegreen pasture enjoyed by the believers in the church life—vv. 14-15a; John 10:9.
３
在申命记三十三章十八节下半摩西的祝福中，以萨迦在帐棚里可以快乐；那里帐棚表征地方召会作基督独一身体的彰显（弗四4上），信徒在其中因对基督之丰富的享受而喜乐（腓四4，帖前五16）。
In Moses' blessing in Deuteronomy 33:18b, Issachar was torejoice for his tents; there the tents signify the localchurches as the expressions of the unique Body of Christ(Eph. 4:4a), in which the believers rejoice in the enjoymentof Christ's riches (Phil. 4:4; 1 Thes. 5:16).
In Moses' blessing in Deuteronomy 33:18b, Issachar was torejoice for his tents; there the tents signify the localchurches as the expressions of the unique Body of Christ(Eph. 4:4a), in which the believers rejoice in the enjoymentof Christ's riches (Phil. 4:4; 1 Thes. 5:16).
４
这享受使我们愿意受基督作头的指派，完成我们的事奉；这样的事奉成了贡物，献给主人，使祂得着满足─创四九15下，林前十二4~6、18、28，弗二10，四11~12，参罗十五16。
This enjoyment issues in our willingness to carry out ourservice, which is assigned by Christ as the Head; such servicebecomes a tribute offered to the Master for His satisfaction—Gen. 49:15b; 1 Cor. 12:4-6, 18, 28; Eph. 2:10; 4:11-12;cf. Rom. 15:16.
This enjoyment issues in our willingness to carry out ourservice, which is assigned by Christ as the Head; such servicebecomes a tribute offered to the Master for His satisfaction—Gen. 49:15b; 1 Cor. 12:4-6, 18, 28; Eph. 2:10; 4:11-12;cf. Rom. 15:16.
肆
关于犹大（四福音里的福音）、西布伦（使徒行传里福音的传扬）和以萨迦（召会生活应验在新约其他书卷里）的总结，见于申命记三十三章十九节，那里说到要将万民（列国）召到山上（表征神的国─但二35），在那里他们要献公义的祭，也要享受海里的丰富（指召会，主要是由外邦信徒组成─太十三1注1），并沙中所藏的珍宝（指隐藏在地里的国度─44）；这表示，福音、福音的传扬以及召会生活（福音的结果），带进召会生活和国度生活的享受（罗十四17）。
The consummation concerning Judah (the gospel in thefour Gospels), Zebulun (the preaching of the gospel in theActs), and Issachar (the church life fulfilled in the remainingbooks of the New Testament) is seen in Deuteronomy33:19, which says that the peoples, the nations, will be calledto the mountain, signifying the kingdom of God (Dan. 2:35),where they will offer sacrifices of righteousness and enjoythe abundance of the seas (the church composed mainly ofGentile believers (footnote on Matt. 13:1) and the hiddentreasures of the sand (the kingdom hidden in the earth—v. 44); this shows that the gospel, the preaching of thegospel, and the church life as the issue of the gospel resultin the enjoyment of the church life and the kingdom life(Rom. 14:17).
The consummation concerning Judah (the gospel in thefour Gospels), Zebulun (the preaching of the gospel in theActs), and Issachar (the church life fulfilled in the remainingbooks of the New Testament) is seen in Deuteronomy33:19, which says that the peoples, the nations, will be calledto the mountain, signifying the kingdom of God (Dan. 2:35),where they will offer sacrifices of righteousness and enjoythe abundance of the seas (the church composed mainly ofGentile believers (footnote on Matt. 13:1) and the hiddentreasures of the sand (the kingdom hidden in the earth—v. 44); this shows that the gospel, the preaching of thegospel, and the church life as the issue of the gospel resultin the enjoyment of the church life and the kingdom life(Rom. 14:17).