总题：享受基督与在生命里长大以至成熟

第五篇　约瑟一生中所见成熟生命掌权的一面

The Reigning Aspect of the Mature Life Seen in the Life of Joseph

读经：创四一39~44、51~52，四五5~8，四七14~23，五十15~21

壹　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：

I.　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 with 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。

A.　The reigning aspect typified by Joseph is Christ constituted into our being—4:19.

二　约瑟这“作梦的”（创三七19）梦见，按照神的眼光，祂的子民乃是满了生命的禾捆，也是满了光的天体（5~11）；约瑟的两个梦（7、9）都是出于神，向他揭示神对祂地上子民之性情、地位、功用和目标的神圣眼光：─引用经文

B.　Joseph, a"master of dreams" (Gen. 37:19), dreamed that, according to God's view, His people are sheaves of wheat full of life and heavenly bodies full of light (vv. 5-11); Joseph's two dreams (vv. 7, 9), both from God, unveiled to him God's divine view concerning the nature, position, function, and goal of God's people on earth:

1　我们必须用神圣的“望远镜”，透过时间来看，就会看见新耶路撒冷，在那里没有别的，只有满了生命的禾捆，和满了光的众星；因此，成熟生命掌权的一面绝不会消极地说到圣徒或召会─参三八27~30，太七1~5，彼前三8~9。

1.　We have to use the"divine telescope" to see through time and behold the New Jerusalem, where there is nothing but sheaves full of life and stars full of light; thus, the reigning aspect of the mature life never speaks negatively concerning the saints or the church—cf. 38:27-30; Matt. 7:1-5; 1 Pet. 3:8-9.

2　约瑟的梦支配他的一生，并指引他的行为；约瑟的行事为人这样超特美妙，乃因他受梦中所见异象的指引（参徒二六19）；他的哥哥们发泄怒气（创三七18~31），并放纵情欲（三八15~18），但约瑟制伏怒气，并胜过情欲（三九7~23），行事为人如同满了生命的禾捆，也如天上的星在黑暗中照耀。─引用经文

2.　Joseph's dreams controlled his life and directed his behavior; he behaved so excellently and marvelously because he was directed by the vision that he saw in his dreams (cf. Acts 26:19); his brothers vented their anger (Gen. 37:18-31) and indulged in their lust (38:15-18), but Joseph subdued his anger and conquered his lust (39:7-23), behaving as a sheaf full of life and conducting himself like a heavenly star shining in the darkness.

三　约瑟在属天异象之下的生活，就是马太五至七章所描述诸天之国的生活；他过着这样的生活，充分预备好作王掌权；照着马太这几章所启示属天之国的宪法，我们的怒气必须被制伏，我们的情欲必须被征服（五21~32）。─引用经文

C.　Joseph's life under the heavenly vision was the life of the kingdom of the heavens described in Matthew 5—7; by living such a life, he was fully prepared to reign as a king; according to the constitution of the heavenly kingdom revealed in these chapters in Matthew, our anger must be subdued, and our lust must be conquered (5:21-32).

四　成熟生命掌权的一面，就是一直享受主同在的生活（徒七9）；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：

D.　The reigning aspect of the mature life is a life that always enjoys the presence of the Lord (Acts 7:9); wherever His presence is, there is authority, the ruling power (Gen. 39:2-5, 21-23):

1　在主的同在中，约瑟靠主亨通；当约瑟受到苦待时，他享受了那在主的主宰之下临到他的亨通。

1.　In the presence of the Lord, Joseph was prospered by Him; while Joseph was undergoing ill-treatment, he enjoyed the Lord's prosperity that came to him under the Lord's sovereignty.

2　在主的同在中，约瑟无论在哪里，都蒙恩得主祝福；当约瑟得享亨通时，他和那些与他有关的人都蒙了祝福─4~5、22~23节。

2.　In the presence of the Lord, Joseph was favored with the Lord's blessing wherever he was; when Joseph enjoyed prosperity, he and those who were involved with him were blessed—vv. 4-5, 22-23.

五　虽然约瑟自己的梦尚未得着应验，他却有信心和胆量讲解他两个狱中同伴的梦（四十8）；至终，约瑟间接借着凭信说话，讲解司酒长的梦，而从狱中得了释放（四一9~13），也直接借着放胆讲解法老的梦，被引到宝座（14~46）；释放和权柄临到他，都是借着他的说话：─引用经文

E.　Although his own dreams were not yet fulfilled, Joseph had the faith and the boldness to interpret the dreams of his two companions in prison (40:8); eventually, Joseph was released from prison indirectly through his speaking by faith in interpreting the cupbearer's dream (41:9-13), and he was ushered to the throne directly through his speaking boldly in interpreting Pharaoh's dreams (vv. 14-46); both release and authority came to him through his speaking:

1　慕安得烈（Andrew Murray）曾说过这样的话：好的话语执事所供应的，总该超过他所经历的；这意思是我们该照着异象说话，过于照着异象的应验说话。

1.　Andrew Murray once said a word like this: the good minister of the Word should always minister more than he has experienced; this means that we should speak more according to the vision than according to the fulfillment of the vision.

2　即使我们的异象尚未得着应验，我们仍该向别人述说；时候将到，那时我们的异象必要应验；最终约瑟的梦借着他讲解司酒长的梦得了应验。

2.　Even if our vision has not been fulfilled, we should still speak of it to others; the time will come when our vision will be fulfilled; Joseph's dreams were eventually fulfilled through his interpretation of the dream of the cupbearer.

3　我们不该照着我们的感觉说话，乃该照着属天的异象说话；我们是有异象的人，是看见神永远经纶的人，所以我们应当照着神经纶绝对的真理说话─徒二六16~19。

3.　We should not speak according to our feelings but according to the heavenly vision; we are visionaries, seers, of God's eternal economy, so we should speak according to the absoluteness of the truth of His economy—Acts 26:16-19.

六　我们若活出基督，无论我们在哪里，我们不是带来生命，就是带来死亡（林后二14~16）；对司酒长而言，约瑟带来官复原职；对司膳长而言，约瑟带来死刑（创四一12~13）。─引用经文

F.　If we are living out Christ, we will bring either life or death wherever we are (2 Cor. 2:14-16); to the cupbearer, Joseph brought restoration; to the baker, he brought execution (Gen. 41:12-13).

七　我们若寻求主，主要把我们下在“监”里；没有监牢，我们无法登宝座；我们不要作“逃狱的人”；我们必须留在狱中，直到我们毕业得着冠冕─弗三1，四1，雅一12。

G.　If we seek the Lord, He will put us into a"dungeon"; without the dungeon we cannot ascend to the throne; we must not be a"dungeon dropout"; we must stay in the dungeon until we graduate and receive the crown—Eph. 3:1; 4:1; James 1:12.

贰　约瑟是多结果子的树枝（创四九22），预表基督是枝子（赛十一1~2），借着祂的信徒作祂的枝子（约十五1、5），将神伸展出去；在创世记四十九章二十二节里，泉源表征神这多结果子的源头（诗三六9，耶二13）；枝条探出墙外，表征基督的信徒作祂的枝子，将基督扩展出去，越过各种限制，在一切环境中显大基督（腓一20，四22，门10）：─引用经文

II.　Joseph as a fruitful bough (Gen. 49:22) typifies Christ as the branch (Isa. 11:1-2) for the branching out of God through His believers as His branches (John 15:1, 5); in Genesis 49:22 the fountain signifies God, the source of fruitfulness (Psa. 36:9; Jer. 2:13), and the branches' running over the wall signifies that Christ's believers as His branches spread Christ over every restriction, magnifying Him in all circumstances (Phil. 1:20; 4:22; Philem. 10):

一　约瑟登宝座时得着荣耀并领受恩赐（创四一42），预表基督在祂的升天里得着荣耀（来二9）并领受恩赐（诗六八18，徒二33）：─引用经文

A.　In his receiving glory and gifts in his enthronement, Joseph typifies Christ, who received glory (Heb. 2:9) and gifts (Psa. 68:18; Acts 2:33) in His ascension (Gen. 41:42):

1　戒指、衣服和金链，描绘基督升上诸天时所领受的恩赐，祂已将这些恩赐传给召会─创四一42：

1.　The ring, the garments, and the gold chain portray the gifts that Christ received in His ascension to the heavens, which gifts He has passed on to the church—v. 42:

a　打印的戒指，表征圣灵在基督的信徒里面和身上作印记─徒二33，弗一13，四30，参路十五22。

a.　The signet ring signifies the Holy Spirit as a seal within and upon Christ's believers—Acts 2:33; Eph. 1:13; 4:30; cf. Luke 15:22.

b　衣服表征基督作我们客观的义，使我们在神面前得称义（林前一30，参诗四五9、13，路十五22），并且作我们活出来的主观的义，使我们够资格有分于羔羊的婚娶（腓三9，诗四五14，启十九7~9）。─引用经文

b.　The garments signify Christ as our objective righteousness for our justification before God (1 Cor. 1:30; cf. Psa. 45:9, 13; Luke 15:22) and as our subjective righteousness lived out of us that we may be qualified to participate in the marriage of the Lamb (Phil. 3:9; Psa. 45:14; Rev. 19:7-9).

c　金链表征赐给顺从之人圣灵的美丽，彰显于服从上（参徒五32）；戴链子的颈项表征已被征服并制伏的意志，以服从神的命令（创四一42，参歌一10，箴一8~9）。─引用经文

c.　The gold chain signifies the beauty of the Holy Spirit given for obedience expressed in submission (cf. Acts 5:32); a chained neck signifies a will that has been conquered and subdued to obey God's commandment (Gen. 41:42; cf. S. S. 1:10; Prov. 1:8-9).

2　照着属灵经历的顺序，首先我们接受盖印的灵，使我们得着救恩；然后我们接受义袍，开始活基督（加二20，腓一20~21上）；为着活基督，我们的颈项必须戴上链子，我们的意志必须被圣灵征服并制伏。─引用经文

2.　According to the sequence of spiritual experience, we first receive the sealing of the Spirit for salvation; then we receive the garment of righteousness and begin to live Christ (Gal. 2:20; Phil. 1:20-21a); in order for us to live Christ, our neck must be chained, our will must be conquered and subdued, by the Holy Spirit.

二　约瑟从死牢里复起，并登高位之后，就娶亚西纳为妻；亚西纳描绘基督在被以色列人弃绝的期间，从外邦世界娶来的召会（创四一45）；约瑟给长子起名叫玛拿西（意，使之忘了），给次子起名叫以法莲（意，加倍繁衍）；约瑟宣告说，“神使我忘了一切的困苦，和我父的全家”，又宣告说，“神使我在受苦之地〔加倍〕繁衍”（51~52）。─引用经文

B.　After being resurrected from the prison of death and ushered into the position of ascension, Joseph married Asenath, who portrays the church taken out of the Gentile world during Christ's rejection by the children of Israel (Gen. 41:45); Joseph called the name of his firstborn Manasseh (meaning"making to forget") and the name of his second Ephraim (meaning"twice fruitful"); Joseph declared,"God has made me forget all my trouble and all my father's house," and"God has made me [twice] fruitful in the land of my affliction" (vv. 51-52).

叁　约瑟一生的记载乃是那灵管治的启示，因为那灵的管治乃是成熟圣徒掌权的一面；那灵的管治（在生命中作王的生活，就是在神国的实际里，受神圣生命约束并限制），比那灵任何其他方面都高─罗五17、21，十四17~18，参林后三17~18，提后四22，启四1~3：

III.　The record of Joseph's life is a revelation of the rulership of the Spirit, for the rulership of the Spirit is the reigning aspect of a mature saint; the rulership of the Spirit (a life of reigning in life, being under the restriction and limitation of the divine life in the reality of God's kingdom) is higher than any other aspect of the Spirit—Rom. 5:17, 21; 14:17-18; cf. 2 Cor. 3:17-18; 2 Tim. 4:22; Rev. 4:1-3:

一　虽然约瑟对他的弟兄们满了属人的感觉和情绪，他却保守自己和所有的感觉，都在那灵的管治之下；他清明、智慧且有辨识地对待他的弟兄们，按着他们的需要管教他们，好成全并建造他们，使他们能成为团体的子民，生活在一起，成为神在地上的见证；在约瑟的故事中所表显的生命，乃是复活的生命，神的生命─创四二9、24，四三30~31，四五1~2、24。

A.　Although Joseph was full of human feelings and sentiments toward his brothers, he kept himself with all his feelings under the rulership of the Spirit; he dealt with his brothers soberly, wisely, and with discernment, disciplining them according to their need in order to perfect them and build them up that they might be a collective people living together as God's testimony on earth; the life manifested in the story of Joseph is the resurrection life, the life of God—Gen. 42:9, 24; 43:30-31; 45:1-2, 24.

二　约瑟在神限制下的生活，是基督为人生活的描绘，彰显神圣生命的成熟与完全，并且带进神的国─约五19、30下，七16、18，十四10，太八9~10。

B.　Joseph's living under God's restriction, a portrait of the human living of Christ, manifested the maturity and perfection of the divine life and brought in God's kingdom— John 5:19, 30b; 7:16, 18; 14:10; Matt. 8:9-10.

三　在约瑟对待他哥哥们的事例中，我们看见他过一种镇静的生活、清明的生活、有辨识的生活，带着对他哥哥们的爱─这是一种否认己的生活，作为国度生活的实行─创四五24，太十六24，代下一10，赛三十15上，腓一9，提前五1~2，帖前三12，四9，帖后一3，罗十二10，约壹四9，来十三1。

C.　In Joseph's dealings with his brothers, we see that he lived a calm life, a sober life, and a discerning life with love for the brothers—a self-denying life as the practice of the kingdom life—Gen. 45:24; Matt. 16:24; 2 Chron. 1:10; Isa. 30:15a; Phil. 1:9; 1 Tim. 5:1-2; 1 Thes. 3:12; 4:9; 2 Thes. 1:3; Rom. 12:10; 1 John 4:9; Heb. 13:1.

四　最有能力的人有力量不作他所能作的事─这是真正的否认己，真实的背十字架─太十六24，参二六53，林后二12~16。

D.　The most powerful person is the one who has the strength not to do what he is able to do—this is the real denial of the self and the genuine bearing of the cross—Matt. 16:24; cf. 26:53; 2 Cor. 2:12-16.

五　约瑟晓得是神差他到埃及；在创世记五十章二十节他对他的弟兄们说，“从前你们的意思是要害我，但神的意思原是好的”（四五5、7，五十19~21，参四一51~52）；这是保罗在罗马八章二十八至二十九节之话的实际；约瑟接受他弟兄们对他所作的一切，好像从神接受的一样，他也安慰那些得罪他的人（创四五5~8，五十15~21）；他有何等的恩典！他的灵何等超绝！─引用经文

E.　Joseph's realization was that it was God who sent him to Egypt; in Genesis 50:20 he said to his brothers,"Even though you intended evil against me, God intended it for good" (45:5, 7; 50:19-21; cf. 41:51-52); this is the reality of Paul's word in Romans 8:28-29; Joseph received as from God all that his brothers had done to him, and he comforted those who had offended him (Gen. 45:5-8; 50:15-21); what grace, and what an excellent spirit, he had!

肆　约瑟因着受苦并否认己，得了生命供应的丰富（诗歌四六五首）；百姓为了要从预表基督的约瑟得粮，必须付上四种代价：他们的银子，他们的牲畜，他们的田地，以及他们自己─四七14~23，参启三18：

IV.　Because Joseph suffered and denied himself, he gained the riches of the life supply (Hymns, #635); in order to receive food from him as a type of Christ, the people had to pay four kinds of prices: their money, their livestock, their land, and themselves—47:14-23; cf. Rev. 3:18:

一　银子代表便利，牲畜表征生活的凭借，田地代表资源；我们若要从主这分赐者接受生命的供应，就必须把我们的便利、我们谋生的凭借以及我们的资源给祂；我们给祂越多，就从祂得着越多生命的供应。

A.　Money represents convenience, livestock signifies the means of living, and land represents resources; if we would receive the life supply from the Lord as the Dispenser, we must give Him our convenience, our means of livelihood, and our resources; the more we give Him, the more life supply we will receive from Him.

二　最后，为了要从主领受最好的分，包括使人饱足的食物和为别人有所生产的种子（创四七23），我们必须把我们自己，我们全人的每一部分，都交给祂（利一4）。─引用经文

B.　Ultimately, in order to receive the best portion from the Lord, including food for satisfaction and seed to produce something for others (Gen. 47:23), we must hand ourselves, every part of our being, over to Him (Lev. 1:4).

三　当我们把我们全人的每一部分交给祂，而付出最高的代价，我们就得享对基督之享受上好的分。

C.　When we pay the highest price by handing over every part of our being to Him, we enjoy the best portion of the enjoyment of Christ.

伍　赐给约瑟之宇宙的福，终极完成于新天新地里的新耶路撒冷，其中一切都是新的，作基督和祂信徒的福─创四九25~26，申三三13~16，启二一5：

V.　The universal blessing on Joseph consummates in the New Jerusalem in the new heaven and new earth, in which everything will be new as a blessing to Christ and His believers—Gen. 49:25-26; Deut. 33:13-16; Rev. 21:5:

一　变化是在神圣生命的新样里新陈代谢的改变，成熟是被那改变我们之神圣生命的新样所充满，祝福是生命的满溢；雅各连同约瑟生命的结局乃是祝福的生命，这是他发亮到了顶点─箴四18，来十一21，创四七7，四八15~16。

A.　Transformation is to be metabolically changed with the newness of the divine life, maturity is to be filled with the newness of the divine life that changes us, and blessing is the overflow of life; the ending of Jacob's life with Joseph was a life of blessing as the zenith of his shining—Prov. 4:18; Heb. 11:21; Gen. 47:7; 48:15-16.

二　只有神是新的；任何远离神的事物都是旧的，但任何归向神的事物都是新的（林后五17）；得更新的意思就是归向神，并且有属神的东西放进我们里面，使我们与神调和并与神是一，为着身体的生活（四16，罗十二1~2）。─引用经文

B.　Only God is new; anything that is kept away from God is old, but anything that comes back to God is new (2 Cor. 5:17); to be renewed means to come back to God and have something of God put into us so that we are mingled with God and one with God for the Body life (4:16; Rom. 12:1-2).

三　接受神作我们新样之祝福的秘诀，乃是把每一事物带给神，并让神进入每一事物；赐给约瑟之“宇宙的”福，意思是到处都是福；我们的赞美会把一切堕落的咒诅转为祝福─弗五20，帖前五16~18。

C.　The secret of receiving God as our blessing of newness is to bring everything to God and let Him get into everything; the universal blessing on Joseph means that blessing is everywhere; our praises turn everything of the curse of the fall into a blessing—Eph. 5:20; 1 Thes. 5:16-18.