创世记生命读经 · 第109篇

成熟的表显（七）（h）超特的离世

Being matured- the manifestation of maturity (7)

1在本篇信息中，我们来看雅各的离世，我们要看其中的一些细节。创世记的篇幅很长，共有五十章。雅各生平的记载约有二十五章半，占了这卷书一半以上。在已过的信息中，我们已经看过雅各如何出生，如何在出生前就蒙神拣选，以及如何奋斗，甚至还在母腹里就开始奋斗了。他一直奋斗了大半生。雅各活了一百四十七岁。在创世记四十九章，我们读到雅各的离世。人一生的特质和一生的结局，主要是决定于一生最终的阶段，不是决定于开头的阶段。这好比赛跑的人，起头跑得好并不重要，最终的结果才算数。在本篇信息中，我们来到雅各这位美妙人物一生的最终阶段。我们需要来看他在离世时的举止为人。

1In this message we come to Jacob’s departure, which we shall consider in some detail. Genesis is a long book, composed of fifty chapters. The record of Jacob’s life occupies more than half of this book, about twenty-five and a half chapters. In past messages we have seen how Jacob was born, how he had been selected by God before his birth, and how he was striving, even when he was still in his mother’s womb. He continued his striving throughout most of his life. Jacob lived to be one hundred forty-seven years old. In Genesis 49 we read of Jacob’s departure from this life. The quality of a man’s life and the outcome of his life are determined primarily by the last stage of his life, not by the first stage. It can be compared to runners in a race. It does not mean much that you run well at the beginning of the race. The final result is what counts. In this message we come to the final stage of the life of this wonderful person, Jacob. We need to see how he behaved himself at the time of his departure

2在圣经中最好的离世，除了主耶稣的以外，就是使徒保罗的。保罗在即将离世时宣告;『那美好的仗我已经打过了，当跑的赛程我已经跑尽了，当守的信仰我已经守住了；从此以后，有公义的冠冕为我存留，就是主，那公义的审判者，在那日要赏赐我的。』（提后四7～8。）这是何等超特的离世！我盼望我们在赛程的终了，都能这样宣告。虽然使徒保罗的离世最为超特，但我还是爱雅各的离世，因为他的离世可爱又可悦。保罗的离世很简单，他无妻无子，离世时独自在监，没有多少复杂的事。然而，对雅各而言，却有许许多多的牵连。由于神的命定，并由于他自己的奋斗，雅各与不同的人与事都有牵连。例如，雅各有四个妻子：利亚、拉结和两个使女。他的心要得著拉结，拉班却欺骗他，把利亚给了他。当然，拉班也把拉结给了他。实际上，究竟谁是雅各的正室？是拉结还是利亚？照著创世记的记载，雅各对利亚和拉结都以正室相待。他把利亚葬在麦比拉洞，就是亚伯拉罕和撒拉、以撒和利百加所葬的地方。藉著把利亚葬在麦比拉洞，就是先祖的正室所葬的地方，雅各指明他承认利亚是他的正室。然而，后来在他要离世的时候，他为拉结作了主宰的安排，藉此告诉他的后裔，他以拉结为他的正室。雅各的一生十分复杂，实在叫人难以断定谁是他的正室。

2In the Bible, the best departure from this life besides that of the Lord Jesus was the Apostle Paul. When Paul was about to depart, he declared, “I have fought the good fight, I have finished the course, I have kept the faith; henceforth, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me in that day” (2 Tim. 4:7-8). What an excellent departure this was! I hope that we all shall be able to make such a declaration at the end of our race. Although the departure of the Apostle Paul was most excellent, I still love the departure of Jacob, for his departure was lovely and pleasant. Paul’s departure was simple. He had no wife and no children. At the time of his departure, he was alone in prison, and there were not many complications. With Jacob, however, there were a great many involvements. Due to God’so rd i nation and due to his own striving, Jacob became involved with various matters and people. For example, Jacob had four wives: Leah, Rachel, and the two maids. Although his heart was to have Rachel, he was cheated by Laban, who gave him Leah instead. Of course, Rachel was also given to him. In actuality, who was Jacob’s genuine wife — Rachel orLe ah? According to there cord of Genesis, Jacob treated both Leah and Rachel as his genuine wife. He buried Leah in the cave of Machpelah where Abraham and Sarah, and Isaac and Rebekah were buried. By burying Leah in the cave of Machpelah, where the genuine wives of the fathers were buried, Jacob indicated that he recognized her as his real wife. Later, however, as he was departing, he made a sovereign arrangement for Rachel. By doing this, he was telling his descendants that he considered Rachel his real wife. Jacob’s life was so involved that it is difficult to determine who his real wife was.

3雅各的四个妻子生了十二个儿子，每个儿子都有自己的类型。若是雅各的众子没有这么多的类型，他们就不可能代表以色列的历史、召会的历史、甚至我们个人的历史。在四十九章，对雅各十二个儿子所说豫言的祝福中，我们看见以色列的历史、召会的历史、和我们个人历史的素描。要有这样一幅包罗万有的图画，就需要有错综复杂的牵连。在雅各的一生中，他不仅与妻子、儿子有所牵连，也与不同的地理区域有所牵连。他出生在美地，却远行到巴旦亚兰，后来又回到美地。在他退隐的年间，他和家人迁到埃及。每次的迁移，都产生更多的牵连。雅各甚至和当时地上最有权势的人－法老，也有了牵连。牵连加上牵连，包括与亚兰人和埃及人的牵连。这牵连也可由他在美地上的葬礼看出来。迦南人以为那是埃及人的葬礼，其实那是希伯来人的葬礼。一队埃及的马兵和车辆，参加一位希伯来尊者的葬礼。在这一切之外，雅各还与神有所牵连。雅各有怎样的牵连！我们若将一切说到雅各之牵连的话都摆在一起，我们会在主面前欢乐，说，『赞美主！为著主丰富的话语，阿利路亚！』尽管雅各有多面的牵连，他的离世却十分超特。他的离世不仅是得胜的，也是喜乐且超特的。没有人愿意面临死。人死总是一件悲伤的事。然而，我喜欢雅各离世的记载。在这段记载里，没有一幅恐怖的图画，却有一幅非常愉悦的画面。读过本篇信息后，我相信许多人会确信，在某些方面，雅各的离世比使徒保罗的离世更激励人。圣经用了三章多记载雅各的离世，却只用几节记载保罗的离世。我们现在一一来看雅各离世的细节。

3Jacob’s four wives gave birth to twelve sons, each of whom was in a category of his own. If there had not been so many categories among Jacob’ss ons, it would have been impossible for the history of Israel, the history of the church, and even our own personal history to be represented by them. In the prophetic blessing pronounced upon Jacob’st we lve sons in chapter forty- nine, we see a representation of the history of Israel, the history of the church, and of our personal history. In order to have such an all-inclusive picture, there was the need of an intricate involvement. Throughout his life, Jacob became involved not only with his wives and sons, but also with various geographical regions. He was born in the good land, but he journeyed to Padan-aram, and later returned to the good land. During the years of his retirement, he moved to Egypt with his family. Each of these moves produced more involvements. Jacob became involved even with Pharaoh, the most powerful person on earth at the time. Jacob had involvement upon involvement, including involvements with the Arameans and the Egyptians. This involvement is also seen in his burial in the good land. The Canaanites thought that it was an Egyptian funeral when it actually was a Hebrew one. A company of Egyptian horsemen and chariots attended the burial of a Hebrew gentlemen. Besides all this, Jacob was involved with God. What involvements Jacob had! If we put together all the portions of the Word that speak of Jacob’s involvements, we shall rejoice before the Lord and say, “Praise the Lord! Hallelujah for the Lord’sr i ch word!” In spite of Jacob’s manifold involvement, he departed from this life in an excellent manner. His departure was not only triumphant; it was also pleasant and excellent. No one wants to face death. It is always a sad thing for someone to die. Nevertheless, I am fond of the record of Jacob’s departure. In this record we do not have a morbid picture, but a very pleasant painting. After reading this message, I believe that many will be convinced that, in certain respects, Jacob’s departure was more inspiring than that of the Apostle Paul. More than three chapters are given to the account of Jacob’s departure, but only a few verses are given to Paul’s. Let us now consider the details of Jacob’s departure, one by one.

《一》请约瑟把手放在他大腿底下

1) Asking Joseph to Put His Hand under His Thigh

4创世记四十七章二十九节说，『以色列的死期临近了，他就叫了他儿子约瑟来，说，我若在你眼前蒙恩，请你把手放在我大腿底下。』雅各叫约瑟把手放在他大腿底下，这件事对许多圣经学者一直是个难题。雅各不是对约瑟说，『尽你所能的请个大夫医治我。』他乃是请约瑟把手放在他大腿底下。这有甚么意义？毫无疑问，这是起誓的意义。但这动作的意义若只是起誓，为甚么雅各不叫约瑟举手？我们不该猜测，乃该照著圣经所含有的事实来领会圣经。在圣灵的引导下，我们可以找出在雅各的一生中，发生在他大腿上的事。雅各出生后第八天，在他身体靠近大腿的部位受了割礼。然后在雅各奋斗了九十五年多以后，神来摸他的大腿。因此，雅各经历了割礼和神圣的一摸。首先，有些东西从非常靠他大腿的部位被割除。那就是割礼。多年后，雅各经历了神圣的一摸，使他跛脚而行。你若深入考查这两件事的意义，会看见二者有相同的意义。受割礼就是将我们的肉体、我们天然的生命割除。雅各已经蒙拣选，承受神的约。但他的肉体、他天然的生命对这没有用处，反而是个拦阻。请看亚伯拉罕的事例。在创世记十五章，神与亚伯拉罕立约。然而，亚伯拉罕用天然的力量，要在夏甲身上成就神的应许。这得罪了神，使神离开亚伯拉罕十三年之久。十三年后，神回到亚伯拉罕那里，似乎说，『亚伯拉罕，我是全丰全足者。我要守住我的应许。因为我已经应许要为你作一些事，我不需要你用天然的力量成就我所应许的。你在夏甲身上所作的，大大的得罪我。因这缘故，我这十三年离开了你。现在我来告诉你，在我面前你必须割除天然的力量。』从那天起，神恩典的约就成了割礼的约。割礼的约，意思是恩典的约不能藉著人天然的力量成就或承受。我们若要承受神恩典的约，我们天然的力量必须受割礼。在神那面，这约是恩典的约。但在人这面，牠成了割礼的约。神仍然愿意将恩典赐给人。然而，要领受神立约的恩典，我们必须将天然的力量割除。

4Genesis 47:29 says, “And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh.” This matter of having Joseph place his hand under Jacob’st high has been a problem to many Bible students. Jacob did not say to Joseph, “Do your best to get a physician to heal me.” Rather, he asked him to place his hand under his thigh. What is the significance of this? No doubt, it means to swear. But why did Jacob not have Joseph raise his hand if the significance of this act were only that of taking an oath? Instead of guessing, we should understand the Bible according to the facts contained in it. Under the guidance of the Holy Spirit, we can trace what happened to Jacob’st high during his life time. On the eighth day after he was born, Jacob was circumcised in a part of his body close to his thigh. Then after Jacob had been striving for more than ninety-five years, God came in to touch his thigh. Thus, Jacob experienced both circumcision and a divine touch. First, something was cut off from a place very close to his thigh. That was circumcision. Years later, Jacob experienced a divine touch that caused him to walk with a limp. If you look deeply into the significance of these two things, you will see that both have the same meaning. To be circumcised is to have our flesh, our natural life, cut off. Jacob had been chosen to inherit God’s covenant. But his flesh, his natural life, was not useful for this. Rather, it was a hindrance. Consider the case of Abraham. God’s covenant was made with Abraham in Genesis 15. Abraham, however, used his natural strength with Hagar to fulfill God’s promise. God was offended by this and stayed away from Abraham for thirteen years. Thirteen years later, God came back to Abraham and seemed to say, “Abraham, I am the all-sufficient One. I will keep My promise. Because I have promised to do something for you, I don’t need you to use your natural strength to fulfill what I have promised. What you did with Hagar greatly offended Me. For that reason, I have stayed away from you for these thirteen years. Now I have come to tell you that in My presence you must cut off your natural strength.” From that day onward, God’s covenant of grace became the covenant of circumcision. The covenant of circumcision means that the covenant of grace cannot be fulfilled or inherited through man’s natural strength. If we would inherit God’s promise of grace, our natural strength must be circumcised. On God’ss i de, this covenant is a covenant of grace. But on man’ss i de, it has become the covenant of circumcision. God still intends to give grace to man. However, in order to receive God’s covenanted grace, we must have our natural strength cut off.

5雅各的割礼表征他不可凭著肉体或天然的力量而活。然而，雅各受割礼之后，继续在肉体里奋斗。虽然他受了割礼，却像未受割礼的人一样生活。他是多么运用他的力量来承受神的应许！他用他的能力篡夺并设谋，好像从来没有受过割礼一样。就象征说，雅各受了割礼；但在实际上，直到他多年受神对付，到九十多岁的时候才受割礼。雅各在拉班手下二十年，拉班几乎耗尽了雅各的力量。最终，雅各被迫离开拉班，回到他父亲的地方。在他回家的路上，神兴起环境，迫使他到神面前。拉班追赶他，以扫等著他。雅各进退两难，不知如何是好。他似乎对自己说，『我怎么办？我若回头，拉班在那里。我若往前，以扫在那里。我无处可逃了。』在昆努伊勒，他打发了妻子、儿女，独自留下和神办交涉。当夜雅各在肉体里真是强，甚至和神摔跤。主摸了雅各的大腿。那是雅各真正的割礼。从那时起，雅各就瘸了。当雅各要离世时，他连走路的力量都没有了；他只能躺在床上。我们已经看见，雅各真正受割礼是在神摸他大腿的时候。如今他躺在床上，这是另一次从神来的真正一摸。雅各第一次被摸之后，无法再正常的行走，但如今他甚至无法起床。他天然的力量的确被了结了。因此，我们可认为这是雅各第三次的割礼。在第一次受割礼时，他几乎一点都不受影响。在第二次受割礼后，他的大腿被摸，他瘸了；然而，他还能行动。但如今在第三次受割礼时，他完全没有能力行动。这是他绝对信靠神恩典的时候。当你不能作甚么，当你不能行动，当你没有力量时，那就是你信靠神的时候。

5Jacob’s circumcision was a sign that he was not supposed to live by his flesh or natural strength. Nevertheless, after his circumcision, Jacob continued striving in the flesh. Although he had been circumcised, he lived as one who had not been circumcised. How much he exercised his strength to inherit God’s promise! He used his ability to supplant and to scheme as if he had never been circumcised. Symbolically Jacob had been circumcised; but in reality he was not circumcised until he had been dealt with by God for many years and was in his nineties. For twenty years Jacob was under the hand of Laban, who nearly exhausted Jacob’s strength. Eventually, Jacob was forced to leave Laban and return to the land of his father. As he was on the way home, God raised up circumstances to force him to go to Him. Laban was pursuing him, and Esau was awaiting him. Hence, Jacob was in a dilemma, wondering what to do. He seemed to say to himself, “What shall I do? If I go backward, Laban is there. But if I go forward, Esau is there. There is no place to which I can flee.” At Peniel he sent away his wives and children and stayed alone to make a deal with God. That night Jacob was so strong in his flesh that he even wrestled with God. The Lord touched Jacob’st high. That was Jacob’s real circumcision. From that time onward, Jacob was lame. As Jacob was departing this life, he did not have strength even to walk; he could only lie on the bed. As we have seen, Jacob’s real circumcision took place when God touched his thigh. Now his lying on the bed was another genuine touch from God. After the first touch, Jacob could no longer walk in a normal way, but now he could not even get out of bed. His natural strength truly had been terminated. Thus, we may consider this as Jacob’s third circumcision. At the time of his first circumcision, he was hardly affected at all. After the second circumcision, his thigh was touched and he became lame; however, he could still move. But now at the time of the third circumcision he had no ability to move at all. This was the time for him to trust absolutely in the grace of God. When you cannot do anything, when you are not able to move, and when you have no strength, that is the time for you to trust in God.

6因为雅各不再信靠自己，他就请约瑟把手放在他大腿底下。这指明雅各承认他没有力量为自己作甚么。他惟一能作的，就是信靠神。他的儿子约瑟，就是地上领头国家的宰相，的确能为他作些事。在他死后，无论要为他作甚么，约瑟都会作成。因此，雅各请他把手放在他大腿底下，藉著这样的请求，他承认自己已经受神对付到了极点。雅各向全宇宙宣告，他再也没有力量为自己作甚么。反之，他只能依附神恩典的应许。雅各在他的一生中，学会了一件事：他不能为自已作甚么。他所作的都是徒然的。因此，他开始信靠神恩典的应许。对他而言，那应许就是割礼的应许，就是了结天然的力量，以承受神的应许。雅各离世的第一方面何等生动美丽！这里有一个人，他凭著经历学知一切全是神的恩典，不是他的作为。他知道他已经受了割礼，已经为神所摸，不能作甚么了。我再说，雅各生下来八天，受了割礼。他九十多岁时为神所摸，就瘸了。如今他一百四十七岁了，被限制在床上，不能作甚么。他的确需要神的恩典，这恩典当时由约瑟代表，且集中在约瑟身上。约瑟是基督的豫表。雅各信靠的是神的恩典，这恩典集中在基督身上。他不再信靠他的大腿。大腿是我们全人最强的部分，因为我们凭著大腿的力量走路、并支持自已。雅各的大腿已经受了割礼，且被摸过。他已经完全被了结，他绝对从自已天然的力量转向神在基督里的恩典。约瑟的手，表征神恩典的手，不是放在雅各的大腿上，乃放在他大腿底下。这指明神刚强的恩典之手托著雅各，来成就神应许的约。雅各被带到真正承受为业的美地，不是凭著他的力量，乃是凭著约瑟的手。我们承受神的应许，不是凭著我们的力量，乃是凭著基督的恩典。

6Because Jacob had no more trust in himself, he asked Joseph to place his hand under his thigh. This indicated that Jacob recognized that he had no strength to do anything for himself. The only thing he could do was trust in God. His son Joseph, the premier of the leading country on earth, certainly could do something for him. Whatever would be done for him after his death would be done by Joseph. Thus, Jacob asked him to place his hand under his thigh, recognizing by making this request that he had been dealt with by God to the uttermost. Jacob was declaring to the whole universe that he no longer had the strength to do anything for himself. Rather, he could only cleave to God’s promise of grace. During his lifetime Jacob had learned one thing: that he could not do anything for himself. All he had done was in vain. Thus, he came to trust in God’s promise of grace. To him, that promise was the promise of circumcision, of terminating his natural strength to inherit God’s promise. How vivid and beautiful is this first aspect of Jacob’s departure! Here is a man who has learned by experience that it is all a matter of God’s grace, not a matter of his doing. He realized that he had been circumcised, that he had been touched by God and was not able to do anything. I repeat, when Jacob was eight days old, he was circumcised. When he was more than ninety years old, he was touched by God and became lame. Now at the age of one hundred forty-seven he was confined to bed, unable to do anything. He surely needed God’s grace, which at that time was represented by Joseph and was concentrated in him. Joseph was a type of Christ. Jacob’st rust was in God’s grace, which is focused in Christ. His confidence was no longer in his thigh. The thigh is the strongest part of our being, for by the strength of our thigh we walk and support ourselves. Jacob’st high had been circumcised and touched. Because he had been fully terminated, he turned absolutely from his natural strength to God’s grace in Christ. Joseph’s hand, signifying the hand of God’s grace, was not placed upon Jacob’st high, but under it. This indicates that the strong hand of God’s grace bore Jacob for the fulfillment of God’s covenant of promise. It was not by Jacob’s strength, but by the hand of Joseph, that Jacob was brought to the good land for his actual inheritance. It is not by our strength, but by the grace of Christ that we inherit God’s promise

《二》视死如眠

(2) Considering Death as Sleep

7按人来说，没有人愿意死。然而，雅各视死如眠。（创四七30。）没有人喜欢死，但人人都享受睡眠。睡眠是何等甘甜，尤其是当我们精疲力竭的时候。一百四十七年来，雅各一直背重担，且有许多牵连。在忍受了这么多难处以后，他安息、睡眠的时候到了。因此，他视死如眠。他也许说，『我的祖父亚伯拉罕在安息。为甚么我仍要奋斗、背重担？我也愿意睡觉。』

7Humanly speaking, no one wants to die. Jacob, however, viewed his death as sleep (47:30, Heb.). Although no one likes to die, everyone enjoys sleeping. It is so sweet to sleep, especially when we are exhausted. For one hundred forty-seven years, Jacob had been bearing a heavy burden and had had many involvements. After enduring so many problems, the time had come for him to rest, to sleep. Thus, he considered death as sleep. He might have said, “My grandfather Abraham is resting. Why should I still strive and bear burdens? I would like to sleep as well

8雅各视死如眠，这指明他相信复活。（帖前四13～16。）他不是撒都该人－不相信复活的古代摩登派。睡觉的人得到了充分的休息，就醒过来。在一夜好眠之后，我醒来便觉得舒畅。雅各已经睡了三千七百年。当主耶稣在地上时，有些雅各的后裔，法利赛人和撒都该人，争辩雅各会不会醒来，也就是说，他会不会复活。法利赛人，他们是古代的基要派，相信复活，但撒都该人不信。主耶稣当然相信复活。祂甚至告诉撒都该人，神称为亚伯拉罕的神，以撒的神，雅各的神，指明祂不是死人的神，乃是活人的神。（太二二32。）雅各仍在安息，等候复活的时候。也许当我们看见他时，我们会说，『雅各，早安。』《三》嘱咐约瑟不要把他葬在埃

8By viewing death as sleep, Jacob indicated that he believed in resurrection (1 Thess. 4:13-16). He was not a Sadducee, an ancient modernist who did not believe in resurrection. Those who sleep wake up after they have had adequate rest. When I wake up after a good night’s sleep, I am refreshed. Jacob has been sleeping for thirty - seven hundred years. When the Lord Jesus was on earth, some of Jacob’s descendants, the Pharisees and Sadducees, were arguing whether or not Jacob would wake up, that is, whether or not he would be resurrected. The Pharisees, the ancient fundamentalists, believed in the resurrection, but the Sadducees did not. The Lord Jesus, of course, believed in the resurrection. He even told the Sadducees that God was called the God of Abraham, the God of Isaac, and the God of Jacob, indicating that He is not the God of the dead, but of the living (Matt. 22:32). Jacob is still resting, waiting for the time of resurrection. Perhaps when we see him, we shall say, “Good morning, Jacob.” (3) Charging Joseph Not to Bury Him in Egypt,

及，乃要葬在美地

but in the Good Land

9雅各嘱咐约瑟不要把他葬在埃及，乃要葬在美地。（创四七29~30。）虽然他在埃及得到许多，但他无心为著那地。他的心是在美地。因此，他嘱咐约瑟要把他葬在美地，就是他先祖所葬的麦比拉洞，使他能承受美地。雅各这样嘱咐约瑟，指明他对神的应许有信心。他相信神所应许的美地，有一天要成为他后裔的分和产业。当雅各要离世时，他是满了信心的人。我盼望当我们离世时，也是满了信心的人，不是相信虚无的东西，乃是相信神在祂的话中已经应许的。圣经中有许多应许给我们相信。当我们离世时，我们必须相信圣经中所记神可靠的话而离开。

9Jacob charged Joseph not to bury him in Egypt, but in the good land (47:29-30). Although he gained much in Egypt, he had no heart for that place. His heart was in the good land. Hence, he charged Joseph to bury him in the good land, in the cave of Machpelah, where his fathers had been buried, that he might inherit the good land. By charging Joseph in this way, Jacob indicated that he had faith in God’s promise. He believed that one day the good land promised by God would be the portion, the inheritance, of his descendants. As Jacob was departing, he was a man full of faith. I hope that when we depart we also shall be those full of faith, not faith in something vain, but faith in what has been promised by God in His Word. There are many promises in the Bible for us to believe in. When we depart, we must depart in faith in God’st rust worthy word written in the Bible.

10雅各离世的记载没有题到他的疾病，他的遗嘱，或他在儿女中间如何分配产业。美地是他们的产业，神的应许是雅各遗赠给他儿女的遗嘱。雅各离世的记载虽然没有说到他的疾病或遗赠，却对他在神面前的一生描绘出一幅美丽生动的图画。雅各真是个属神的人。当他临死时，不受死亡的威胁。反之，因为他满了信心和盼望，所以他享受他的离世。

10The record of Jacob’s departure makes no mention of his illness, of his will, or of the way he distributed his properties among his children. The good land was their inheritance, and God’s promise was the will Jacob bequeathed to his children. Although the record of Jacob’s departure says nothing of his illness or bequests, it gives a beautiful, vivid picture of his life in the presence of God. Truly Jacob was a man of God. As he was dying, he was not threatened by death. Rather, because he was full of faith and hope, he enjoyed his departure

《四》扶著杖头敬拜神

4) Worshipping God on the Top of His Staff

11雅各在临死时敬拜神。（创四七，来十一21。）临死的人会敬拜神，不是微不足道的事。雅各在床头上敬拜神。我们已经看见，他被限制在床上，显示他不再有天然的力量，他无法行动，并且他完全信靠神。因此，他在那里敬拜神。七十士译本将四十七章三十一节下半译为『扶著杖头。』保罗写希伯来十一章二十一节不是引用希伯来原文，乃是引用七十士译本。因此，希伯来十一章二十一节说，『雅各因著信，临死的时候…扶著杖头敬拜神。』在属灵一面，这是非常有意义的。床表征雅各没有属人的力量，然而杖表征他是在一生中对神满了经历的人。杖是雅各寄居生活的表号。在创世记三十二章十节雅各说，『我先前只拿著我的杖过这约但河。』在他寄居的一生中，神一直与他同在。所以，在雅各的一生结束时，他在床上敬拜神，表征他没有力量；而扶著杖头，表征他所敬拜的神，在他的一生中牧养了他。雅各敬拜神不是没有亲身的经历。他不是敬拜一位客观的神。当他临死时，他是敬拜那位在他寄居的一生中所完满经历的神。这是一位如此成熟的寄居者神圣的终局。我盼望我们离开这地时，也这样敬拜神；不是敬拜我们所没有经历过的一位，乃是敬拜在我们一生中所经历的一位。雅各不是在道理上讲论神，或在形式上敬拜神。他乃是照著他的经历敬拜神。雅各所敬拜的神，与雅各的杖有密切的关系，这根杖见证雅各在地上是寄居者，（来十一13，）并且他总是在神的引导之下。（创四八15。）照著希伯来十一章十三节，雅各列在那些存著信心死去，盼望有日进到神应许里的人之中。

11As Jacob was dying, he worshipped God (47:31, LXX; Heb. 11:21). It is not an insignificant matter that a 31 dying man would worship God. Jacob worshipped God on the head of his bed. As we have seen, his being confined to bed revealed that he had no more natural strength, that he could not move, and that his trust was completely in God. Hence, he worshipped God there. The Septuagint translates the last part of 47:31 as “on the top of his staff.” In writing Hebrews 11:21 Paul quoted, not the Hebrew text, but the Septuagint. Thus, Hebrews 11:21 says, “By faith Jacob, when dying..worshipped, leaning on the top of his staff.” Spiritually speaking, this is very significant. The bed signifies that Jacob had no human strength, but the staff signifies that he was a person filled with the experience of God in his life. The staff was a symbol of Jacob’s life of sojourning. In Genesis 32:10 Jacob said, “For with my staff I passed over this Jordan.” Throughout his life of sojourning, God was continually with him. Therefore, at the end of his life, Jacob worshipped God on his bed, signifying that he had no strength, and on his staff, signifying that the God whom he worshipped had shepherded him throughout his life. Jacob’s worship of God was not without personal experience. He was not worshipping an objective God. When he was dying, he was worshipping the God whom he had experienced in a full way in a life of sojourning. This was a holy ending of such a matured sojourner. I hope that when we depart from this earth we shall worship God in this way, not worshipping One whom we have not experienced, but worshipping the One whom we have experienced throughout our lifetime. Jacob did not speak about God in a doctrinal way or worship Him in a formal way. He worshipped God according to his experience. The God whom Jacob worshipped was closely related to Jacob’s staff, which was a testimony that Jacob was a sojourner on earth (Heb. 11:13) and that he was always under God’s leading (Gen. 48:15). According to Hebrews 11:13, he was among those who died in faith expecting one day to enter into what God had promised.

12扶著杖头敬拜神，需要把手放在杖上。雅各请约瑟把手放在他大腿底下，指明雅各完全信靠神恩典的手。但雅各把手放在杖上，指明他承认他在一生中总是在神恩典的看顾之下。

12To worship on the top of the staff requires putting the hands on the staff. Jacob asked Joseph to put his hand under his thigh, indicating that Jacob put his full trust in the hand of God’s grace. But Jacob put his hands upon the staff, indicating that he recognized that he had always been under God’s care of grace throughout his entire life

《五》记念拉结忧伤的死

5) Remembering Rachel’s Sorrowful Death

13在四十八章七节我们看见，雅各要离世时，记念拉结忧伤的死。他对拉结忠信，给她的儿子约瑟双倍的分。（创四八5～8，20，22。）雅各在四十八章对以法莲和玛拿西所作的，是记念拉结而作的。雅各的第一个儿子是流便，第二个儿子是西缅。他第十一个儿子约瑟，是拉结生的第一个儿子。雅各的第十二个儿子便雅悯，也是拉结生的。他的头两个儿子是利亚生的。然而，雅各想要立拉结所生之约瑟的两个儿子，成为他的头两个儿子，以顶替流便和西缅。在雅各的心里，约瑟的两个儿子，成了他的头两个儿子。在四十八章，约瑟把他两个儿子摆在雅各面前，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。』（创四八5。）换句话说，他们要顶替流便和西缅。雅各似乎说，『约瑟，你的两个儿子，以法莲和玛拿西，不再是为你；他们是为我，而我是为拉结。』在雅各众子中的长子名分，藉著雅各渴望记念一直在他心上的拉结，就从流便转移到约瑟。雅各这样作，自然就立了拉结为他的正室。神尊重雅各所作的，在以色列人进入美地时，藉著拈阄分地，使其成为事实。今天在人类中，男女之间没有忠信。但在雅各的事例中，我们看见雅各对拉结的忠信和诚实。他从头一天看见她，就爱上了她，从来没有改变。雅各是忠信的，神尊重这样的忠信。在拉结死后多年，雅各立约瑟的两个儿子，以法莲和玛拿西，为他的头两个儿子。在那些年间，雅各从来没有忘记拉结。他对拉结的爱依然是忠信的。男女之间真挚的爱，总是为神所尊重。你若不爱一个女人，就不该娶她。你若娶她，就必须爱她，并且用忠信诚实的爱爱她。今天在人类社会中，这样的爱已经失去了。人今天爱某人，不久后就改变。最得罪神命定的，莫过于这种不忠信的爱。你若和某人结婚，你必须爱她到底。看见一个临死的人依然记念他所爱的人，是何等美好！雅各的爱从来没有改变。有些人也许对他说，『雅各，你一百四十七岁了，并且即将死去。拉结已经死了四十年。你不需要关心这事。你何必把约瑟叫来，请他把两个儿子给你，好顶替你的头两个儿子？雅各，你只要在床上安息，直到死去。』然而，在神的圣言中记载，雅各对拉结忠信，立约瑟的两个儿子为他的头两个儿子，使约瑟成为他的长子，能承受双分地土。因著神的主宰，当约书亚拈阄分地时，（书十四，）雅各所给约瑟的分，归给了以法莲和玛拿西。这意思是雅各所作的，为神所尊重。丈夫绝不该改变对妻子的爱。你若在对她的爱上忠信，神会尊重那样的忠信。这是最高的道德。

13In 4 8:7 we see that as Jacob was departing he remembered Rachel’s sorrowful death. He was faithful to her in giving her son Joseph a double portion (48:5-8, 20, 22). What Jacob did with respect to Ephraim and Manasseh in chapter forty-eight was done in remembrance of Rachel. Jacob’s first son was Reuben, and his second was Simeon. His eleventh son was Joseph, the first son born of Rachel. Jacob’s twelfth son, Benjamin, was also born of Rachel, His first two sons were born of Leah. Jacob, however, desired to make the two sons of Joseph, who was born of Rachel, his first two sons to replace Reuben and Simeon. In Jacob’s he art, Joseph’s two sons became his first two sons. In chapter forty - eight Joseph presented his two sons to Jacob, and 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” (v. 5). In other words, they would replace Reuben and Simeon. Jacob seemed to be saying, “Joseph, your sons Ephraim and Manasseh are no longer for you; they are for me, and I am for Rachel.” The birthright among Jacob’ss ons was shifted from Reuben to Joseph through Jacob’s desire to remember Rachel, who was continually on his heart. By doing this, spontaneously Jacob made Rachel his genuine wife. God honored what Jacob did and made it a fact by the allotting of the land at the time the children of Israel entered the good land. Today among the human race there is no faithfulness between men and women. But in the case of Jacob we see Jacob’s faithfulness and honesty toward Rachel. From the day he first saw her, he fell in love with her, and his heart never changed. Jacob was faithful, and God honored this faithfulness. Jacob made Joseph’ss ons, Ephraim and Manasseh, his first two sons years after Rachel’s death. During all these years, Jacob never forgot her. He was still faithful in his love toward her. Genuine love between a man and woman is always honored by God. If you do not love a woman, you should not marry her. But if you marry her, you must love her, and love her with a love that is faithful and honest. In human society today, this kind of love has been lost. A man may love someone today and change a short time later. Nothing offends God’so rd i nation more than such unfaithful love. If you marry a certain person, you must love her to the uttermost. How good it is to see a dying man who still remembered the one he loved! Jacob’s love never changed. Some might have said to him, “Jacob, you are one hundred forty-seven years old, and you are about to die. Rachel has been dead for forty years. You don’t need to be concerned about this. Why do you need to call Joseph in and ask him to give you his two sons to replace your first two sons? Jacob, simply rest on your bed until you die.” Nevertheless, Jacob’s faithfulness to Rachel in making Joseph’st wo sons his first two sons so that Joseph as his firstborn might inherit a double portion of the land is recorded in God’sho ly Word. Sovereignly, when the portions of the land were allotted under Joshua (Josh. 24), the portion Jacob gave to Joseph was allotted to Ephraim and Manasseh. This means that what Jacob did was honored by God. A husband should never change his love for his wife. If you are faithful in your love for her, God will honor that faithfulness. This is the highest morality.

《六》认识神牧养他

6) Realizing that God Had Shepherded Him

一生之久

All His Life Long

14在四十八章十五节，雅各说到神是『一生牧养我直到今日』的一位。我盼望在我们离世时，也都能说，我们的一生是在神的牧养之下。愿我们能说，『我不是没有牧人的羊。主是我一生之久的牧者。现在我即将死去，我仍在祂的牧养之下。我不拣选自己的道路。祂是在引导我，而我是在祂的牧养之下。』

14In 48:15 Jacob spoke of God as the One who “shepherded me all my life long unto this day” (Heb.). I hope that all of us will be able to say at the time of our departure that our life was under God’s shepherding. May we be able to say, “I was not a sheep without a Shepherd. The Lord has been my Shepherd my whole life long. Now as I am about to die, I am still under His shepherding. I do not choose my own way. He is leading me, and I am under His shepherding

《七》说豫言论到他的十二个儿子

7) Prophesying concerning His Twelve Sons

15雅各临死时，说豫言论到他十二个儿子。（创四九1～2。）雅各不是豫言说，『耶和华如此说。』他乃是凭著与神是一说豫言，而为神说话。无论雅各说甚么，都成了神的话。雅各是神的代言人。这是我们在新约里所看见的申言。例如，在林前七章保罗说，他没有主的命令，但他既蒙主怜悯，成为忠信的，就题出他的意见。然而，他所说的就是神的话，因为保罗完全与神是一，他所说的就是神的话。雅各能这样说豫言，这是他生命成熟有力的标记和表显。因他已经与神成为一，他就在生命里成熟了。所以，无论他发表甚么，都是神的说话。他没有宣称神要他说某些事；他也没有宣告：『耶和华如此说。』他只是说话，但无论他说甚么，都是神的话。神尊重这事，并成就这事。神的确成就了雅各对他十二个儿子所说豫言的祝福。这证明他是在生命成熟中离世。他的离世显示他的成熟。

15As Jacob was dying, he prophesied concerning his twelve sons (49:1-2). Jacob did not prophesy by saying, “Thus saith the Lord.” Rather, he prophesied by being one with God to speak for God. Whatever Jacob spoke became God’s word. Jacob was God’s mouthpiece. This is the kind of prophecy we find in the New Testament. For example, in 1 Corinthians 7 Paul said that he had no commandment of the Lord, yet he would give his opinion as one who had received the mercy of the Lord to be faithful. Nevertheless, what he spoke was the word of God, for Paul was absolutely one with God, and what he said was God’sword. The fact that Jacob could prophesy in such a way was a strong sign and manifestation that he was matured in life. Because he had become one with God, he was mature in life. Therefore, whatever he uttered was God’s speaking. He did not claim that God told him to say certain things; neither did he declare, “Thus saith the Lord.” He simply spoke, and whatever he said was God’sword. God honored it and fulfilled it. God has certainly fulfilled the prophetic blessing pronounced by Jacob upon his twelve sons. This proves that he departed in the maturity of life. His departure reveals his maturity.

《八》以尊荣安葬

8) Buried with High Honor

16五十章一至十三节是雅各安葬的记载，那比国葬还要壮观。当约瑟去埋葬他的父亲时，『与他一同上去的，有法老的臣仆，和法老家中的长老，并埃及国的长老…又有车辆、马兵，和他一同上去；那一帮人甚多。』（创五十7，9。）这指明雅各是以国礼安葬的，满了尊荣。因为雅各满了盼望，期待著复活，所以他嘱咐他的儿子约瑟，他的葬礼要符合神的应许。只有不信的人，对神没有信心的人，才轻忽他们埋葬的事。我们若相信复活，就该为我们的葬礼作美好的安排，给人看见我们不是没有盼望的。我们期待荣耀的复活，以迎见主。

16In 50:1-13 we have the record of Jacob’s burial, which was more grand than a state funeral. When Joseph went to bury his father, “with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt...And there went up with him both chariots and horsemen: and it was a very great company” (50:7, 9). This indicates that Jacob was buried in a stately manner, full of honor. Because Jacob was full of hope, expecting to be resurrected, he charged his son Joseph to carry out his burial in a way corresponding to God’s promise. Only unbelievers, those who have no faith in God, neglect the matter of their burial. If we have faith in resurrection, we should make a good arrangement for our burial, an arrangement that will show others that we are not without hope. We expect to be resurrected in a glorious manner to meet the Lord

17使徒保罗的离世是得胜的。然而，保罗的离去是殉道者的离世，而雅各的离世是正常的。殉道并不显示爱神的人正常的离世。我们在雅各的记载里看见一种正常的离世。因这缘故，虽然我欣赏保罗这位殉道者的离世，但我更喜爱雅各的离世，因为这提供了神的儿女正常离世的一幅图画。关于雅各的离世，没有悲伤或不愉快的事。反之，每件事都是鼓励且造就人的。每当我读到描述雅各离世的这几章，我就得著造就，说，『主，给我恩典，叫我绝不怕死。当死在你的安排之下临到时，我要像雅各那样接受牠。』然而，这种态度需要生命的成熟。已经成为以色列的雅各，在生命里成熟了，所以他能这样超特的离世。

17The departure of the Apostle Paul was triumphant. However, the departure of Paul was that of a martyr, whereas that of Jacob was normal. Martyrdom does not reveal the normal departure of a man who loved God. We see such a normal departure in the record of Jacob. For this reason, although I appreciate the departure of Paul as a martyr, I love Jacob’s departure more because it provides a picture of a normal departure of one of God’s children. Regarding Jacob’s departure, there is nothing sad or unpleasant. On the contrary, everything is encouraging and edifying. Whenever I read these chapters describing Jacob’s departure, I am edified and say, “Lord, grant me the grace never to fear death. When death comes under Your arrangement, I want to take it just as Jacob did.” This attitude, however, requires the maturity in life. Jacob, who had become Israel, was mature in life. Therefore, he could depart in such an excellent way.