读经：创四七7、10，四八9、14~16、20，来五6，七7，十一21，民六22~27，林后十三14
Scripture Reading: Gen. 47:7, 10; 48:9, 14-16, 20; Heb. 5:6; 7:7; 11:21; Num. 6:22-27; 2 Cor. 13:14
Scripture Reading: Gen. 47:7, 10; 48:9, 14-16, 20; Heb. 5:6; 7:7; 11:21; Num. 6:22-27; 2 Cor. 13:14
壹
变化乃是在我们天然生命里新陈代谢的改变；成熟乃是被那改变我们的神圣生命所充满；祝福乃是生命的满溢：
To be transformed is to be metabolically changed in our natural life, to be mature is to be filled with the divine life that changes us, and blessing is the overflow of life:
To be transformed is to be metabolically changed in our natural life, to be mature is to be filled with the divine life that changes us, and blessing is the overflow of life:
一
雅各要祝福约瑟的两个儿子时，说到在他经历中的三一神—创四八9、15~16：
As Jacob was about to bless the two sons of Joseph, he spoke of the Triune God in his experience—Gen. 48:9, 15-16:
As Jacob was about to bless the two sons of Joseph, he spoke of the Triune God in his experience—Gen. 48:9, 15-16:
１
亚伯拉罕和以撒行事为人都在祂面前的神，乃是父。
The God before whom Abraham and Isaac walked is the Father.
The God before whom Abraham and Isaac walked is the Father.
２
牧养雅各“一生……直到今日”的神，乃是灵。
The God who shepherded Jacob “all my life to this day” is the Spirit.
The God who shepherded Jacob “all my life to this day” is the Spirit.
３
那救赎雅各脱离一切患难的使者，乃是子。
The Angel who redeemed him from all evil is the Son.
The Angel who redeemed him from all evil is the Son.
二
雅各体认他的定命和生存，完全在牧养之神的手中；经历三一神，乃是为着我们能以三一神祝福别人。
Jacob realized that his destiny and existence were absolutely in the hands of the shepherding God; the experience of the Triune God is so that we may bless others with the Triune God.
Jacob realized that his destiny and existence were absolutely in the hands of the shepherding God; the experience of the Triune God is so that we may bless others with the Triune God.
贰
祝福的意义，乃是神作为生命借着人生命成熟而有的满溢：
The meaning of blessing is that blessing is the overflow of God as life through someone’s maturity in life:
The meaning of blessing is that blessing is the overflow of God as life through someone’s maturity in life:
一
没有人作管道，神就无法将祂自己流到别人里面；神唯一可用来作管道的，乃是被神浸透并浸润的人—腓一23~25。
God cannot flow Himself into others without a human channel; the only humanity that God can use as a channel is the one saturated and permeated with God— Phil. 1:23-25.
God cannot flow Himself into others without a human channel; the only humanity that God can use as a channel is the one saturated and permeated with God— Phil. 1:23-25.
二
生命成熟就是被神作为生命所充满；当我们满了神，我们就有神的满溢，因此我们就能祝福所遇见的每个人—诗歌六五五首。
Maturity in life is a matter of being filled with God as life; when we are full of God, we have the overflow of God, and thus we are able to bless everyone we meet— Hymns, #910.
Maturity in life is a matter of being filled with God as life; when we are full of God, we have the overflow of God, and thus we are able to bless everyone we meet— Hymns, #910.
叁
按照属灵的经历，雅各和约瑟乃是一个人；约瑟代表成熟的以色列掌权的一面，就是基督构成在雅各成熟的性情里；作为由基督这完全者所构成的成熟圣徒，雅各借着约瑟掌权—创四一39~44，来六1上，加六8，五22~23：
According to spiritual experience, Jacob and Joseph are one person; Joseph represents the reigning aspect of the mature Israel, the constitution of Christ in Jacob’s mature nature; as a mature saint constituted of Christ, the perfect One, Jacob reigned through Joseph—Gen. 41:39-44; Heb. 6:1a; Gal. 6:8; 5:22-23:
According to spiritual experience, Jacob and Joseph are one person; Joseph represents the reigning aspect of the mature Israel, the constitution of Christ in Jacob’s mature nature; as a mature saint constituted of Christ, the perfect One, Jacob reigned through Joseph—Gen. 41:39-44; Heb. 6:1a; Gal. 6:8; 5:22-23:
一
约瑟所预表掌权的一面，乃是构成到我们全人里面的基督—四19，罗五17。
The reigning aspect typified by Joseph is Christ constituted into our being—4:19; Rom. 5:17.
The reigning aspect typified by Joseph is Christ constituted into our being—4:19; Rom. 5:17.
二
成熟生命掌权的一面，就是一直享受主同在的生活；哪里有祂的同在，哪里就有权柄，就有管治的能力—创三九2~5、21~23。
The reigning aspect of the mature life is a life that always enjoys the presence of the Lord; wherever His presence is, there is authority, the ruling power—Gen. 39:2-5, 21-23.
The reigning aspect of the mature life is a life that always enjoys the presence of the Lord; wherever His presence is, there is authority, the ruling power—Gen. 39:2-5, 21-23.
肆
雅各成熟最有力的标记乃是他祝福别人：
The strongest sign of Jacob’s maturity was his blessing of others:
The strongest sign of Jacob’s maturity was his blessing of others:
一
雅各到了埃及以后所作的第一件事，就是祝福法老（四七7、10）；照着希伯来七章七节：“卑小的蒙尊优的祝福；”这证明在神眼中，雅各比法老尊优。
The first thing Jacob did after arriving in Egypt was to bless Pharaoh (47:7, 10); according to Hebrews 7:7, “the lesser is blessed by the greater”; this is a proof that in God’s sight Jacob was greater than Pharaoh.
The first thing Jacob did after arriving in Egypt was to bless Pharaoh (47:7, 10); according to Hebrews 7:7, “the lesser is blessed by the greater”; this is a proof that in God’s sight Jacob was greater than Pharaoh.
二
要祝福别人，我们必须为生命所充满而洋溢，使生命涌流给别人；雅各成熟的生命充满了祝福；他祝福法老，祝福约瑟的两个儿子（创四八8~20），又祝福他自己的众子（四九1~28）；那些对他众子的祝福乃是有关以色列十二支派之定命的预言。
In order to bless others, we must be filled to the brim with life so that life overflows to them; Jacob’s mature life was filled with blessings; he blessed Pharaoh, the two sons of Joseph (Gen. 48:8-20), and his own sons (49:1-28); those blessings of his sons were prophecies related to the destiny of the twelve tribes of Israel.
In order to bless others, we must be filled to the brim with life so that life overflows to them; Jacob’s mature life was filled with blessings; he blessed Pharaoh, the two sons of Joseph (Gen. 48:8-20), and his own sons (49:1-28); those blessings of his sons were prophecies related to the destiny of the twelve tribes of Israel.
伍
祝福的原则乃是尊优的祝福卑小的—来七7：
The principle of blessing is that the greater blesses the lesser—Heb. 7:7:
The principle of blessing is that the greater blesses the lesser—Heb. 7:7:
一
尊优或卑小，不是年龄的问题，乃是基督度量的问题；我们是尊优的或卑小的，乃是照着我们基督的度量。
To be greater or lesser is not a matter of age but a matter of the measure of Christ; we are greater or lesser according to our measure of Christ.
To be greater or lesser is not a matter of age but a matter of the measure of Christ; we are greater or lesser according to our measure of Christ.
二
施浸者约翰虽然这样接近基督，但没有基督在他里面；那些在诸天之国里的人，不仅接近基督，也有基督在他们里面；因这缘故，在诸天的国里最小的比约翰还大—太十一11。
Although John the Baptist was so close to Christ, he did not have Christ within him; those in the kingdom of the heavens are not only close to Christ but also have Christ within them; for this reason, the least in the kingdom of the heavens is greater than John—Matt. 11:11.
Although John the Baptist was so close to Christ, he did not have Christ within him; those in the kingdom of the heavens are not only close to Christ but also have Christ within them; for this reason, the least in the kingdom of the heavens is greater than John—Matt. 11:11.
三
我们若多有基督而比别人尊优，我们就有资格祝福别人，因为尊优的总是祝福卑小的。
If by having more of Christ we are greater than others, then we are qualified to bless them, for the greater always blesses the lesser.
If by having more of Christ we are greater than others, then we are qualified to bless them, for the greater always blesses the lesser.
四
祝福别人，意思就是把基督供应给他们；我们用自己所有分并享受的基督祝福人；我们若更多享受基督，就有更多的基督供应别人。
To bless others means to minister Christ to them; we bless people with the very Christ in whom we participate and whom we enjoy; if we enjoy Christ more, we have more of Christ to minister to others.
To bless others means to minister Christ to them; we bless people with the very Christ in whom we participate and whom we enjoy; if we enjoy Christ more, we have more of Christ to minister to others.
陆
圣经中第一个祝福的事例，乃是麦基洗德祝福亚伯拉罕（创十四18~20）；麦基洗德是基督的预表（来五6）：
The first case of blessing in the Bible is Melchizedek’s blessing of Abraham (Gen. 14:18-20); Melchizedek is a type of Christ (Heb. 5:6):
The first case of blessing in the Bible is Melchizedek’s blessing of Abraham (Gen. 14:18-20); Melchizedek is a type of Christ (Heb. 5:6):
一
祝福乃是神的满溢，这种满溢是借着祭司带给百姓的；我们都需要作祭司（启一6，彼前二5、9），将人带给神。
Blessing is the overflow of God, and this overflow is brought to people through the priests; we all need to be priests (Rev. 1:6; 1 Pet. 2:5, 9), those who bring people to God.
Blessing is the overflow of God, and this overflow is brought to people through the priests; we all need to be priests (Rev. 1:6; 1 Pet. 2:5, 9), those who bring people to God.
二
我们若要祝福别人，自己就必须亲近神；人需要神的祝福，因为人远离了神。
If we would bless others, we must be close to God ourselves; people need God’s blessing, because they are far away from Him.
If we would bless others, we must be close to God ourselves; people need God’s blessing, because they are far away from Him.
三
祭司消除了神与人之间的距离；他将那些远离的人带进神的同在里—参出二八9~12、15~21。
A priest eliminates the distance between God and the people; he brings those who are far off into the presence of God—cf. Exo. 28:9-12, 15-21.
A priest eliminates the distance between God and the people; he brings those who are far off into the presence of God—cf. Exo. 28:9-12, 15-21.
四
在祭司祝福我们以前，我们与神之间也许有一段距离；但在他祝福我们以后，这段距离被除去了，我们就被带进神的同在里，有分于对神的享受。
Before we are blessed by a priest, there may be a distance between us and God, but after he blesses us, this distance is taken away, and we are brought into the presence of God to share in the enjoyment of God.
Before we are blessed by a priest, there may be a distance between us and God, but after he blesses us, this distance is taken away, and we are brought into the presence of God to share in the enjoyment of God.
柒
在民数记六章二十二至二十七节，我们看见祭司祝福的表样；这祝福既不是旧约的福分，也不是新约的福分，乃是三一神永远的福分，就是三一神在祂神圣的三一里，将祂自己分赐到我们里面，作我们的享受：
In Numbers 6:22-27 we see a pattern of blessing by the priests; this blessing is neither an Old Testament blessing nor a New Testament blessing; rather, it is the eternal blessing of the Triune God, which is the Triune God dispensing Himself in His Divine Trinity into us for our enjoyment:
In Numbers 6:22-27 we see a pattern of blessing by the priests; this blessing is neither an Old Testament blessing nor a New Testament blessing; rather, it is the eternal blessing of the Triune God, which is the Triune God dispensing Himself in His Divine Trinity into us for our enjoyment:
一
“愿耶和华赐福给你，保护你”，是说到父—24节：
Jehovah bless you and keep you can be ascribed to the Father—v. 24:
Jehovah bless you and keep you can be ascribed to the Father—v. 24:
１
父在祂的爱里，各面各方地祝福我们（参弗一3），又在祂的能力里，各面各方地保守我们（参约十七11、15，彼前一5）。
The Father blesses us in every way and in every aspect in His love (cf. Eph. 1:3), and He keeps us in every way and in every aspect in His power (cf. John 17:11, 15; 1 Pet. 1:5).
The Father blesses us in every way and in every aspect in His love (cf. Eph. 1:3), and He keeps us in every way and in every aspect in His power (cf. John 17:11, 15; 1 Pet. 1:5).
２
主祷告，求父在祂的名里保守我们（约十七11）；这就是保守我们在分赐的三一神里；主耶稣接着祷告，求父保守我们脱离那恶者（15）。
The Lord prayed that the Father would keep us in His name (John 17:11); this is to keep us in the dispensing Triune God; the Lord Jesus went on to pray that the Father would keep us out of the hands of the evil one (v. 15).
The Lord prayed that the Father would keep us in His name (John 17:11); this is to keep us in the dispensing Triune God; the Lord Jesus went on to pray that the Father would keep us out of the hands of the evil one (v. 15).
３
我们该为这福分祷告，就是完全蒙保守在三一神的分赐里，而全然在那恶者之外；这是何等的福分！
We should pray for the blessing of being kept absolutely in the dispensing of the Triune God and altogether outside of the evil one; what a blessing this is!
We should pray for the blessing of being kept absolutely in the dispensing of the Triune God and altogether outside of the evil one; what a blessing this is!
二
“愿耶和华使祂的面光照你，赐恩给你”，是说到子—民六25：
Jehovah make His face shine upon you and be gracious to you can be ascribed to the Son—Num. 6:25:
Jehovah make His face shine upon you and be gracious to you can be ascribed to the Son—Num. 6:25:
１
在路加一章七十八节，主耶稣即将出生时，撒迦利亚申言说，“清晨的日光从高天临到我们；”这清晨的日光就是在神圣三一里的子；这含示神成为肉体，以光照的方式将祂自己显示给我们—太四16，约八12。
In Luke 1:78, when the Lord Jesus was about to be born, Zachariah prophesied, “The rising sun will visit us from on high”; the rising sun is the Son in the Divine Trinity; this implies God’s incarnation to show Himself to us in a shining way—Matt. 4:16; John 8:12.
In Luke 1:78, when the Lord Jesus was about to be born, Zachariah prophesied, “The rising sun will visit us from on high”; the rising sun is the Son in the Divine Trinity; this implies God’s incarnation to show Himself to us in a shining way—Matt. 4:16; John 8:12.
２
民数记六章二十五节的“面”字表征同在；子基督的面光照我们，祂就是那看不见之神看得见的同在—彼后一16~18，太十七1~2。
The word face in Numbers 6:25 signifies presence; as the One whose face shines upon us, Christ the Son is the visible presence of the invisible God—2 Pet. 1:16-18; Matt. 17:1-2.
The word face in Numbers 6:25 signifies presence; as the One whose face shines upon us, Christ the Son is the visible presence of the invisible God—2 Pet. 1:16-18; Matt. 17:1-2.
３
民数记六章二十五节不仅说到耶和华使祂的面光照我们，也说到耶和华赐恩给我们；这两点加在一起就等于约翰一章十四节、十六至十七节。
Numbers 6:25 speaks not only of Jehovah making His face shine upon us but also of Jehovah being gracious to us; these two points added together equal John 1:14, 16-17.
Numbers 6:25 speaks not only of Jehovah making His face shine upon us but also of Jehovah being gracious to us; these two points added together equal John 1:14, 16-17.
４
神的成为肉体就是祂同在的光照，随着这光照有恩典；这恩典就是主耶稣基督的恩，实际上就是基督自己—林后十三14。
God’s incarnation was the shining of His presence, and along with this shining, there was grace; this grace is the grace of the Lord Jesus Christ, which is actually Christ Himself—2 Cor. 13:14.
God’s incarnation was the shining of His presence, and along with this shining, there was grace; this grace is the grace of the Lord Jesus Christ, which is actually Christ Himself—2 Cor. 13:14.
三
“愿耶和华向你仰脸，赐你平安”，是说到圣灵—民六26：
Jehovah lift up His countenance upon you and give you peace can be ascribed to the Spirit—Num. 6:26:
Jehovah lift up His countenance upon you and give you peace can be ascribed to the Spirit—Num. 6:26:
１
面是指一个人的同在，脸指那人的表情；向人仰脸，意即向那人确认、保证、应许，并将一切给他。
The face denotes the presence of the person, and the countenance denotes the expression of the person; to lift up our countenance upon a person means that we confirm, assure, promise, and give everything to that person.
The face denotes the presence of the person, and the countenance denotes the expression of the person; to lift up our countenance upon a person means that we confirm, assure, promise, and give everything to that person.
２
耶稣来，是作神的面；圣灵来，是作神的脸；我们若叫祂忧愁，祂的脸会拉下来（弗四30）；我们若顺从祂，祂会喜悦我们，并向我们仰脸，而向我们确认、保证、担保、应许，并将一切给我们。
Jesus came as the face of God, and the Holy Spirit comes as the countenance of God; if we grieve Him, His countenance will drop (Eph. 4:30), but if we obey Him, He will be happy with us, and He will lift up His countenance to confirm us, assure us, guarantee us, promise us, and give us everything.
Jesus came as the face of God, and the Holy Spirit comes as the countenance of God; if we grieve Him, His countenance will drop (Eph. 4:30), but if we obey Him, He will be happy with us, and He will lift up His countenance to confirm us, assure us, guarantee us, promise us, and give us everything.
捌
使徒保罗的祝福见于林后十三章十四节—“愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在”：
The blessing of the apostle Paul is seen in 2 Corinthians 13:14—“the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all”:
The blessing of the apostle Paul is seen in 2 Corinthians 13:14—“the grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all”:
一
在使徒保罗的祝福里，三一神临到人，作他们的享受；保罗不仅将人带进神的同在里，也将神带到人里面。
In the blessing of the apostle Paul, the Triune God comes to people for their enjoyment; Paul not only brought people into the presence of God but also brought God into them.
In the blessing of the apostle Paul, the Triune God comes to people for their enjoyment; Paul not only brought people into the presence of God but also brought God into them.
二
一方面，祝福乃是将人带进神的同在里；另一方面，祝福乃是将神带进人里面作为爱、恩典和交通，使他们享受三一神—父、子、灵。
On the one hand, to bless others is to bring them into the presence of God; on the other hand, it is to bring God into them as love, grace, and fellowship so that they may enjoy the Triune God—the Father, the Son, and the Spirit.
On the one hand, to bless others is to bring them into the presence of God; on the other hand, it is to bring God into them as love, grace, and fellowship so that they may enjoy the Triune God—the Father, the Son, and the Spirit.
三
爱、恩典和交通是神作我们享受的三个阶段—爱是里面的，恩典是爱的显出，交通是恩典传输到我们里面。
Love, grace, and fellowship are three stages of God for our enjoyment—love is within, grace is love expressed, and fellowship is the transmission of grace into us.
Love, grace, and fellowship are three stages of God for our enjoyment—love is within, grace is love expressed, and fellowship is the transmission of grace into us.
四
神的爱是源头，因为神是元始；主的恩是神爱的流道，因为主是神的显出；灵的交通乃是主的恩同着神爱的分赐，因为灵是主同着神的传输，给我们经历并享受三一神—父、子、圣灵，连同祂们神圣的美德。
The love of God is the source, since God is the origin; the grace of the Lord is the course of the love of God, since the Lord is the expression of God; and the fellowship of the Spirit is the impartation of the grace of the Lord with the love of God, since the Spirit is the transmission of the Lord with God, for our experience and enjoyment of the Triune God—the Father, the Son, and the Holy Spirit, with Their divine virtues.
The love of God is the source, since God is the origin; the grace of the Lord is the course of the love of God, since the Lord is the expression of God; and the fellowship of the Spirit is the impartation of the grace of the Lord with the love of God, since the Spirit is the transmission of the Lord with God, for our experience and enjoyment of the Triune God—the Father, the Son, and the Holy Spirit, with Their divine virtues.
五
圣言中对神圣三一的神圣启示，不是为着神学上的研究，乃是为着叫我们领会，神在祂奥秘而奇妙的神圣三一里，如何将祂自己分赐到祂所拣选的人里面，使我们这些蒙祂拣选、救赎的人，能像使徒对哥林多信徒的祝福所指明的，有分于、经历、享受并得着经过过程的三一神，从今时直到永远。
The divine revelation of the Divine Trinity in the holy Word is not for theological study but for the apprehending of how God in His mysterious and marvelous Divine Trinity dispenses Himself into His chosen people, that we as His chosen and redeemed people may, as indicated by the apostle’s blessing to the Corinthian believers, participate in, experience, enjoy, and possess the processed Triune God now and for eternity.
The divine revelation of the Divine Trinity in the holy Word is not for theological study but for the apprehending of how God in His mysterious and marvelous Divine Trinity dispenses Himself into His chosen people, that we as His chosen and redeemed people may, as indicated by the apostle’s blessing to the Corinthian believers, participate in, experience, enjoy, and possess the processed Triune God now and for eternity.
玖
雅各抓夺的手最终成了祝福的手—创二五26，四七7、10，四八14~16，来十一21：
Jacob’s supplanting hands eventually became blessing hands—Gen. 25:26; 47:7, 10; 48:14-16; Heb. 11:21:
Jacob’s supplanting hands eventually became blessing hands—Gen. 25:26; 47:7, 10; 48:14-16; Heb. 11:21:
一
在创世记二十五章我们看见，雅各甚至在母腹中就开始抓夺；但在四十七至四十八章我们看见，这两只抓夺的手成了祝福的手，将人带进神的同在里，并将神供应到他们里面，使他们享受神。
In Genesis 25 we see that Jacob began his supplanting even when he was in his mother’s womb, but in Genesis 47 and 48 we see that these two supplanting hands have become blessing hands, bringing people into God’s presence and ministering God into them so that they may enjoy Him.
In Genesis 25 we see that Jacob began his supplanting even when he was in his mother’s womb, but in Genesis 47 and 48 we see that these two supplanting hands have become blessing hands, bringing people into God’s presence and ministering God into them so that they may enjoy Him.
二
一个抓夺者，抓脚跟者，成了当时地上最尊优的人；他能祝福法老，因为他成了比法老尊优的；他借着生命的路成了这样的人。
A supplanter, a heel holder, became the greatest person on the earth at that time; he was able to bless Pharaoh because he had become greater than Pharaoh; he became this kind of person by the way of life.
A supplanter, a heel holder, became the greatest person on the earth at that time; he was able to bless Pharaoh because he had become greater than Pharaoh; he became this kind of person by the way of life.
三
我们需要生命的长大和生命的成熟，这样我们就能被基督充满，成为能祝福别人的人。
We need the growth in life and the maturity in life so that we may be filled with Christ to become those who are able to bless others.
We need the growth in life and the maturity in life so that we may be filled with Christ to become those who are able to bless others.
拾
在创世记四十九章，雅各带着祝福说预言论到他的十二个儿子时，他乃是一个神人，就是一个被神充满、构成、浸透、甚至重组的人；无论他思想什么，都是神的思想；无论他发表什么意见，都是神的意见—参林前七10、12、25、40：
At the time of Genesis 49, when Jacob prophesied concerning his twelve sons with blessing, he was a God-man, a man filled, constituted, permeated, and even reorganized with God; whatever he thought was God’s thought, and whatever opinion he expressed was God’s opinion—cf. 1 Cor. 7:10, 12, 25, 40:
At the time of Genesis 49, when Jacob prophesied concerning his twelve sons with blessing, he was a God-man, a man filled, constituted, permeated, and even reorganized with God; whatever he thought was God’s thought, and whatever opinion he expressed was God’s opinion—cf. 1 Cor. 7:10, 12, 25, 40:
一
我们要用祝福说预言，就必须认识神、神的心愿和神的定旨。
In order to prophesy with blessing, we must know God, the desire of God’s heart, and the purpose of God.
In order to prophesy with blessing, we must know God, the desire of God’s heart, and the purpose of God.
二
我们要用祝福说预言，就必须认识人，也就是必须认识每个有关之人的真实情况。
In order to prophesy with blessing, we must know people; that is, we must know the actual situation of every person involved.
In order to prophesy with blessing, we must know people; that is, we must know the actual situation of every person involved.
三
我们要用祝福说预言，就必须满有基督的丰富。
In order to prophesy with blessing, we must be full of the riches of Christ.
In order to prophesy with blessing, we must be full of the riches of Christ.
四
我们要用祝福说预言，就必须有刚强活跃的灵。
In order to prophesy with blessing, we must have a strong, active spirit.
In order to prophesy with blessing, we must have a strong, active spirit.