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创世记生命读经 · 第62篇

生命没有成熟

Having No Maturity in Life
1圣经是一本完整的启示，这启示的内容是神永远的目的。我们曾多次指出，神永远的目的是要将祂自己作到一个团体的人里面，使祂在宇宙中得著团体的彰显。我们若要正确领会圣经任何一部分，都必须记住这件事。在本篇信息中我们要来看创世记二十五章。许多年前，我不喜欢这章的前一段。但圣经里既没有废话，这章的前一段必定很有意义。我们若不把圣经启示的目的摆在面前，就无法看见创世记二十五章这段话的意义。靠著主的怜悯，祂已经给我们看见这段话的深奥。
1The Bible is a complete revelation. The content of this revelation is God’s eternal purpose. As we have pointed out many times, God’s eternal purpose is to work Himself into a corporate man so that He may have a corporate expression in the universe. If we would understand any portion of the Bible in a proper way, we must keep this matter in mind. In this message we come to Genesis 25. Many years ago, I did not like the first part of this chapter. But since there are no wasted words in the Bible, this portion of Genesis 25 must be very significant. If we do not keep before us the purpose of the revelation in the holy Word, we shall be unable to see the significance of this part of Genesis 25. By His mercy, the Lord has shown us the depth of this portion of the Word
2创世记和罗马书都清楚的告诉我们，亚伯拉罕生以撒的时候已经非常老迈。罗马四章十九节说，亚伯拉罕想到自己的身体如同已死。但在以撒出生四十年以后，亚伯拉罕又娶了妻，（创二五1，）当他一百四十岁的时候，还生了六个儿子。（创二五2。）我们怎能解释这事？他在一百岁时若是已经老迈如同已死，到一百四十岁再娶时，一定更像死人了。在二十三章撒拉死了，并且埋葬了，在二十四章亚伯拉罕为以撒娶妻，在二十五章他自已又娶了妻。这是甚么意思？创世记二十五章也包含雅各和以扫出生的记载。为甚么圣经把这样美妙的事，和亚伯拉罕的妾所生六个儿子的名字记载在同一章？亚伯拉罕六个儿子的记载是消极的，雅各和以扫出生的记载却是积极的。如果你写这一章，你会把这两段记载放在一起么？我们没有一个人会这样写。然而按著圣灵的默示，这事必定非常有意义。
2In both Genesis and Romans we are told clearly that Abraham was very old when he begat Isaac. Romans 4:19 says that Abraham considered his body as good as dead. Yet, forty years after Isaac’s birth, Abraham married again (25:1), and when he became one hundred forty years of age, he still begat six sons (25:2). How can we explain this? If he was as old as a dead person when he was a hundred years of age, he certainly must have been more like a dead person when he remarried at the age of one hundred forty. In chapter twenty-three Sarah died and was buried, in chapter twentyfour Abraham obtained a wife for Isaac, and in chapter twenty-five he himself married again. What does this mean? Genesis 25 also includes a record of the birth of Jacob and Esau. Why is such a wonderful record included in the same chapter which names the six sons of Abraham’s concubine? The record of Abraham’ss ix sons is negative, whereas the record of the birth of Jacob and Esau is positive. If you were composing this chapter, would you put these two records together? None of us would have written this chapter in such a way. Nevertheless, according to the inspiration of the Holy Spirit, it must be very significant
（五） 生命没有成熟
e. Having No Maturity in Life
3我们若思想这些事，在我们灵里深处会领悟，圣灵在这一章的用意，是要显示亚伯拉罕还不是生命成熟的人。他肉身的生命虽然老迈，属灵的生命却还没有成熟。
3If we consider all these matters, deep in our spirit we shall realize that the Holy Spirit’s in tent i on in this chapter is to show that Abraham was not a person matured in life. Although he was old in his physical life, he was not matured in his spiritual life.
4我们看过，神的目的是要将祂自己作到一个团体的人里面，使祂能得著团体的彰显。为著完成这目的，神创造了诸天、地、以及那有灵作接受器官的人。（亚十二1。）这人是照著神的形像造的，为要彰显祂，并有祂的管治权，以代表祂来掌权。在创世记三章，我们看见撒但把他自己注射到人里面，人就堕落了。从创世记三章到十一章，人至少有四次堕落。第四次堕落以后，神来呼召亚伯拉罕脱离堕落的族类，并设立他作蒙召族类的父。神使亚伯拉罕成为蒙召族类的父，用意是要把祂自己作到这个族类里面，以达成祂的目的。神虽然没有机会把祂自己作到受造族类，就是亚当族类里面，但现在祂有机会把祂自己作到蒙召族类，就是亚伯拉罕族类里面。从创世记十一章下半到二十五章上半的记载，显示神在亚伯拉罕这人身上作了多少工。虽然如此，到了亚伯拉罕一生记载的末了，我们有没有看到一个生命成熟，在各面彰显神的人？没有。亚伯拉罕还不是这样的人。很多基督徒过于欣赏亚伯拉罕。我虽然也敬重亚伯拉罕，我并不轻视他，但我必须指出，正如创世记的记载所指明的，他在神圣生命里并没有成熟。创世记二十四章很美妙，但这不是亚伯拉罕生命的美妙，乃是他作为的美妙。亚伯拉罕作了一件美妙的事，为他儿子选娶了正确的妻子。但紧接著，他自己又娶了妻。创世记二十五章不是说，『亚伯拉罕为以撒娶了一个好妻子之后，他和他们在耶和华面前又活了三十多年。有一天，他叫以撒和利百加来。按手在他们头上，祝福他们，就到主那里去了。』这段记载若是这样，我们都要赞赏说，『这里有一个生命成熟的圣徒。』生命成熟的证明是甚么？就是祝福别人。当我们年轻的时候，我们从别人接受祝福。当我们成熟的时候，我们就祝福别人。亚伯拉罕虽然老迈，却没有祝福任何人。这证明他的生命没有成熟。
4As we have seen, God’s purpose is to work Himself into a corporate person that He might have a corporate expression. In order to accomplish this, God created the heavens, the earth, and man with a spirit as his receiving organ (Zech. 12:1). This man was created in God’sim age to express Him and with His dominion to represent Him in His authority. In Genesis 3 we see that Satan injected himself into man, and man became fallen. In chapters three through eleven man had at least four falls. After the fourth fall, God came in to call Abraham out of the fallen race and establish him as the father of the called race. God’sin tent i on in making Abraham the father of the called race was to work Himself into that race for the fulfillment of His purpose. Although God did not have the opportunity to work Himself into the created race, the Adamic race, He now had an opportunity to work Himself into the called race, the Abrahamic race. The record from the last half of chapter eleven through the first part of chapter twenty-five shows how much God worked with this person. However, when we come to the end of the record of Abraham’s life, do we see a person who was matured in life and who expressed God in every way? No. Abraham was not yet such a person. Many Christians appreciate Abraham too much. Although I respect Abraham and I do not belittle him, I must point out that, as the record of Genesis indicates, he was not matured in the divine life. Chapter twenty - four is wonderful, but it is not wonderful with respect to Abraham’s life but with respect to his activity. Abraham did a wonderful thing in choosing a proper wife for his son; yet, immediately after this, he remarried. Genesis 25 does not say, “After Abraham had found a good wife for Isaac, he lived with them in the presence of the Lord for more than thirty years. One day, he called Isaac and Rebekah to him, laid his hands upon them, blessed them, and then went to be with the Lord.” If the record were like this, we would all appreciate it, saying, “Here is a saint who was matured in life.” What is the proof of the maturity in life? It is blessing others. When we are young, we receive blessings from others. But when we are mature, we pass on blessings to others. Although Abraham was old, he did not bless anyone. This proves that he did not have the maturity in life.
（1） 撒拉死后娶了基土拉
1) Marrying Keturah after Sarah Died
5创世记二十五章不是记载祝福，乃是记载再婚。亚伯拉罕在撒拉死后又娶了基土拉。再婚是生命成熟的记号么？绝对不是。
5The record in Genesis 25 is not a record of blessing; rather, it is a record of remarriage. Abraham married Keturah after Sarah died. Is remarriage a sign of the maturity in life? Certainly not!
（2） 在以撒之后生了六个儿子
2) Begetting Another Six Sons after Isaac
6亚伯拉罕的一生可分为三段：以实玛利的一段，以撒的一段，以及六个儿子的一段。以实玛利是凭著亚伯拉罕的肉体生的，以撒是凭著神的恩典生的；那六个儿子怎样？他们更是凭著肉体生的。在以实玛利出生之后，亚伯拉罕的肉体受了对付，恩典来顶替了肉髅。但以撒出生长大之后，亚伯拉罕的肉体又开始活跃。在头一段，以实玛利的一段，亚伯拉罕的肉体是一倍，但在第三段，六个儿子的一段，他的肉体是六倍－加强了六倍。年轻的肉醴只生出一个以实玛利，年老的肉礼生出六个儿子。圣经是诚实的，告诉我们亚伯拉罕娶了基土拉，从她生了六个儿子。但亚伯拉罕知道神的旨意，创世记二十五章五节说，『亚伯拉罕将一切所有的都给了以撒。』以撒是独一的后嗣，是神所拣选、所指定、所设立的后嗣；其他的儿子没有一个算为后嗣，（创二五6，）因为他们都是妾所生的，和以实玛利一样为神所弃绝。亚伯拉罕有两个妾，第一个生了以实玛利，第二个生了六个儿子。但他们没有一个是神所要的。在以撒出生前后，亚伯拉罕都作了神所不要的事，这样的生命怎能说是成熟的？
6Abraham’s life may be divided into three sections: the section with Ishmael, the section with Isaac, and the section with the six sons. Ishmael was produced by Abraham’s flesh, and Isaac was produced by God’s grace. What about the six sons? They were produced by even more flesh. After the birth of Ishmael, Abraham’s flesh was dealt with, and grace came in to replace it. But after the birth and growth of Isaac, Abraham’s flesh became active again. In the first section, the section with Ishmael, Abraham’s flesh was onefold, but in the third section, the section with the six sons, his flesh was sixfold, having been intensified six times. While the younger flesh produced one Ishmael, the older flesh produced six sons. The Bible is honest, telling us that Abraham married Keturah and begat six sons by her. But Abraham knew God’s will. Verse 5 says, “Abraham gave all that he had unto Isaac.” Isaac was the unique heir, the heir chosen, designated, and established by God. None of the other sons were reckoned as heirs (v. 6), for they were all sons of the concubine and, like Ishmael, were rejected by God. Abraham had two concubines. The first gave birth to Ishmael, and the second gave birth to six sons. But God did not want any of them. Both before and after the birth of Isaac, Abraham did something which God did not want. How can we say that such a life is mature
（3） 生命没有成熟而死
3) Died without Maturity in Life
7创世记二十五章的用意是要显示亚伯拉罕在生命上没有成熟。他没有成熟而死，因为我们看见，他死时没有祝福任何人。亚伯拉罕虽然好，但他在神圣生命里没有成熟。我们欣赏他是对的，但我们必须认识他有一大缺欠。他蒙召，有信心，活在与神的交通里，但用新约的话说，他没有彀多的变化。变化是甚么？我要再用石化木为例来说明。当水流经木头，木头的元素被带走，矿物的元素加进原处。当矿物的元素作到木头里面，木头就变化成了石头。这就是石化。我们是木头，活水的流必须把我们天然的成分带走，并将一切神圣、属天、圣别、属灵的元素带到我们里面。这样我们就有了变化。
7The intention of Genesis 25 is to show that Abraham did not have the maturity in life. He died without this, for as we have seen, he died without blessing anyone. Although Abraham was good, he was not mature in the divine life. It is right that we appreciate him, but we must realize that he had a great lack. He was called, had faith, and lived in fellowship with God, but, to use a New Testament term, he did not have sufficient transformation. What is transformation? Once again I would like to use the example of petrified wood. As water flows through the wood, the element of wood is carried away and the elements of minerals are added in its place. As the mineral elements are wrought into the wood, the wood is transformed into stone. This is petrification. We are wood, and the flow of living water must carry away our natural element and bring into our being all the divine, heavenly, holy, and spiritual elements. In this way we are transformed.
8你若再从创世记二十三章读到二十五章，你会看见亚伯拉罕不是完全变化的人。他活在与神的交通里，并且照神的引导行动，但他没有完全变化。相反的，他再娶妻，用被神对付过的肉体，又生出六个『以实玛利』来。虽然我们必须像亚伯拉罕，但我们需要看见，他本身不是一个完整的榜样。
8If you read chapters twenty-three through twenty- five again, you will see that Abraham was not a fully transformed person. He was a man who lived in fellowship with God and who acted according to His leading, but he was not transformed in full. Rather, he remarried and exercised the flesh which had been dealt with by God to bring forth six more “Ishmaels.” Although we must be like Abraham, we need to see that in himself he was not a complete pattern
（4） 与撒拉同埋在麦比拉洞里
4) Buried with Sarah in the Cave of Machpelah
9无疑的，亚伯拉罕是在信心里死的。他的两个儿子以撒和以实玛利，把他埋葬在麦比拉洞里，（创二五9～10，）那洞是他为撒拉买的。（创二三。）他的儿子必定是照著他的意愿把他埋葬在那里。
9Undoubtedly Abraham died in faith. His two sons Isaac and Ishmael buried him in the cave of Machpelah (vv. 9-10), which he had obtained for Sarah in chapter twenty-three. It must be that his sons buried him according to his desire
（六） 需要雅各和以撒作他的完整
f. Needing Jacob and Isaac for His Completion
10亚伯拉罕虽然好，但他并不完整。他必须藉雅各和以撒的一生来得著完整和完全。按照神圣记载的含示，亚伯拉罕、以撒、雅各不是三个分开的个人。同样，他们的神－亚伯拉罕的神，以撒的神，雅各的神，也不是三位神，而是一位三一神。在亚伯拉罕身上我们看见父神，在以撒身上我们看见子神，在雅各身上我们看见灵神。父、子、灵，三而一，乃是独一的三一神。同样的原则，亚伯拉罕、以撒、雅各是三一的人，他们是三而一，在生命的经历上是一个完整的人。
10Although Abraham was good, he was not complete. He had to be completed and perfected by the lives of Jacob and Isaac. According to the implication of the divine record, Abraham, Isaac, and Jacob are not three separate individuals. In like manner, their God, the God of Abraham, the God of Isaac, and the God of Jacob, is not three gods but the one Triune God. In Abraham, we see God the Father; in Isaac, we see God the Son; and in Jacob, we see God the Spirit. The Father, the Son, and the Spirit, the three-in-one, are the unique Triune God. In the same principle, Abraham, Isaac, and Jacob are a triune person. Being three-in-one, they are a complete person in the experience of life
（1） 雅各的蒙拣选
1) Jacob’s Being Chosen
11在亚伯拉罕的记载里，我们看到呼召的事。然而按照神的启示，呼召不是第一项。神的拣选在神的呼召之前。当亚伯拉罕在迦勒底拜偶像的时候，那是神呼召的时候，不是神拣选的时候。神的拣选是在创立世界以前。在已过的永远里，亚伯拉罕已蒙拣选；在迦勒底他才蒙召。但亚伯拉罕蒙拣选的记载在那里？乃是在创世记二十五章雅各蒙拣选的记载里。亚伯拉罕本身没有蒙拣选，他的蒙拣选是在雅各的蒙拣选里。亚伯拉罕的生命没有完全的起头，也没有完整的结束，因为他既没有蒙拣选，也没有在生命上成熟，这两者都在雅各身上。换句话说，就生命的经历而言，亚伯拉罕本身在神眼中不是一个完整的人，他需要雅各和以撒。亚伯拉罕、以撒、雅各，这三个人代表一个完整人的属灵经历。在雅各一生的记载里，没有题到蒙召。雅各在何时何地蒙召？他在创世记十一章与亚伯拉罕一同蒙召，正如亚伯拉罕在雅各里面蒙拣选一样。在亚伯拉罕身上我们清楚看见神的呼召，但没有看见拣选，也没有看见生命的成熟。
11In Abraham’s record we see the matter of calling. According to the divine revelation, however, calling is not the first item. God’ss election comes before God’scall ing. When Abraham was in Chaldea worshipping idols, that was the time of God’scall ing, not the time of His selection. The time of God’s selection was before the foundation of the world. In eternity past Abraham was chosen, and in Chaldea he was called. But where is the record of Abraham’ss election? It is in Genesis 25 in the record of Jacob’s selection. In himself, Abraham had no selection; his selection was in Jacob’ss election. Abraham’s life had neither a full beginning nor a complete ending, for he had neither selection nor maturity in life, both of which are with Jacob. In other words, as far as the experience of life is concerned, by himself Abraham cannot stand as a complete person in the eyes of God. He needs Jacob and Isaac. These three persons, Abraham, Isaac, and Jacob, represent the spiritual experience of a complete man. In the record of Jacob’s life, there is no mention of being called. Where and when was Jacob called? He was called with Abraham in Genesis 11, just as Abraham was selected in Jacob. In Abraham we clearly see God’scall ing, but we do not see selection nor the maturity in life.
12在创世记二十五章有三个家谱：基土拉众子的家谱，（创二五2～4，）以实玛利众子的家谱，（创二五13～，）以及以撒的家谱。（创二五～26。）在前两个家谱中，没有一个人蒙神拣选。基土拉的众子或以实玛利的众子都没有蒙神拣选。连以撒所生的以扫也没有蒙拣选。这一章所题名的人中，只有一个蒙拣选－雅各。这三个家谱放在同一章，有一个确定的目的、显明神弃绝怎样的人，拣选怎样的人。神拣选最顽皮的人雅各，他名字的意思是抓夺者，抓脚跟的人。我们若是神，绝不会拣选这样一个顽皮、抓夺的人。然而雅各是神所拣选的。在这一章我们看到亚伯拉罕所生的不是神所要的。他的六个儿子，没有一个是神所拣选的，他白白生了他们。同样，以实玛利的后裔也没有一个蒙神拣选。以撒在结婚二十年之后，『因他妻子不生育，就为她祈求耶和华，耶和华应允他的祈求，他的妻子利百加就怀了孕。』（创二五21。）利百加生了双胞胎，老二是神所拣选的。这章记载二十多人的出生，除了一个之外都不算数。在这章神似乎对亚伯拉罕说，『你凭著肉体生了许多孩子，但都是白生的；凡从你肉体所产生的，没有一个是我所拣选的。』二十五章启示，没有成熟的生命总是徒劳无益。我们的生命若不成熟，虽然可以相当活跃，作许多事，但一切劳苦都是徒然，没有一样是按照神的拣选。亚伯拉罕是个可爱的圣徒，有很好的生活，但他的生命不成熟，作了许多徒劳的事。凡出于他肉体的，没有一样是神所拣选的。你要有这样的一生么？藉著亚伯拉罕一生的记载，我们看见他并不完整。他需要雅各和以撒使他完整并完全。就如本章所启示的，为著他的完整和完全，他需要雅各的蒙拣选。
12In Genesis 25 we have three genealogies: the genealogy of the children of Keturah (vv. 2-4), the genealogy of the sons of Ishmael (vv. 13-16), and the genealogy of Isaac (vv. 19-26). In the first two genealogies no one 16 is selected by God. None of the sons of Keturah nor 19 the sons of Ishmael were chosen by Him. Even Esau, one born of Isaac, was not chosen. Of all those named in this chapter, only one is chosen — Jacob. These three genealogies are put together in one chapter for a definite purpose—to show the kind of person God rejects and the kind of person He chooses. God chose the most naughty one, Jacob, whose name means a supplanter, a heel holder. If we were God, we would never have chosen such a naughty, supplanting one. Nevertheless, Jacob was God’s choice. We see in this chapter that what Abraham produced was not what God wanted. None of his six sons was God’s choice. In producing them, all he did was in vain. Likewise, none of Ishmael’s descendants were chosen by God. After Isaac had been married for twenty years, he “entreated the Lord for his wife, because she was barren: and the Lord was entreated of him, and Rebekah his wife conceived” (v. 21). Rebekah gave birth to twins, the second of whom was God’s choice. Of the more than twenty births recorded in this chapter, all were in vain except one. In this chapter God seemed to be saying to Abraham, “You have brought forth many children by your flesh, but all is in vain. Not one who is the result of your flesh is My choice.” This chapter reveals that the life which lacks maturity will always labor in vain. If we are not matured in life, although we may be quite active, doing many things, all our labor will be in vain. None of it is according to God’ss election. Abraham was a dear saint with a very good life, but his life was not mature and he did much which was in vain. Nothing that came out of his flesh was God’s choice. Do you want to have a life like this? By the record of Abraham’s life we see that he was not complete. He needed Jacob and Isaac to complete and perfect him. As this chapter reveals, for his completion and perfection he needed Jacob’s being chosen.
（2） 雅各生命的成熟
2) Jacob’s Maturity in Life
13亚伯拉罕也需要雅各生命的成熟。按照创世记，第一个给人祝福的，是麦基洗德。（创十四18～19。）正如希伯来书所启示的，麦基洗德是基督的豫表。亚伯拉罕甚至到了很老，甚至比雅各老得多的时候，也从不祝福任何人。他接受祝福，但他从不祝福别人。在麦基洗德之后，第二个给人祝福的是以撒。但以撒是盲目的祝福。他受欺骗，没有清清楚楚的祝福。并且他祝福错了人，把长子的名分给了雅各，没有给以扫。（创二七。）但在创世记末了的记载启示，雅各虽然看不清楚，却十分清楚的祝福。雅各在成熟以后，祝福凡他所遇见的人。他无论到那里，不作别的，只是祝福。当他被带到法老面前，他作的头一件事就是祝福法老。（创四七7。）他和法老谈了一会，再给法老祝福。（创四七10。）雅各不仅是蒙福的人，也是祝福人的人。接受人的祝福很容易，但给人祝福不容易。孙子不能给祖父祝福，因为孙子生命没有成熟。雅各因为成熟了，所以祝福他所遇见的每一个人，包括外邦的君王，不信的法老。雅各觉得不必为人作甚么，他的负担就是祝福别人。
13Abraham also needed Jacob’s maturity in life. According to the book of Genesis, the first person to bless others was Melchisedec (14:18-19). As the book of Hebrews reveals, Melchisedec was a type of Christ. But even when Abraham was very old, much older than Jacob lived to be, he never blessed anyone. Although he received the blessing, he never passed on blessings to others. After Melchisedec, the next person to bless others was Isaac. But Isaac blessed blindly; he was cheated and did not bless in a clear way. Rather, he blessed the wrong person, giving the birthright to Jacob instead of to Esau ch. 27). However, as the record at the end of Genesis reveals, Jacob, although he could not see well, blessed in a very clear way. After Jacob became mature, he blessed whomever he met. Wherever he went, he did nothing except bless others. When Jacob was brought before Pharaoh, the first thing he did was bless him (47:7). After talking a while with Pharaoh, Jacob blessed him again (47:10). Jacob was not only a blessed person; he was also a blessing person. While it is easy to receive a blessing, it is not easy to bless others. A grandson cannot bless his grandfather, because the grandson lacks the maturity in life. Because Jacob was mature, he blessed everyone he met, including Pharaoh, who was an unbeliever, a Gentile king. Jacob did not feel that he had to do anything for anyone. His burden was simply to bless others
14看看雅各祝福约瑟两个儿子的事例。（创四八8～20。）雅各将右手按在以法莲头上，不按在长子玛拿西头上，约瑟心里不喜悦，想要把他父亲的右手挪到玛拿西头上，说，『我父不是这样，这本是长子，求你把右手按在他的头上。』（创四八18。）但雅各不从，说，『我知道，我儿我知道。』（创四八19。）雅各似乎说，『我也许肉眼瞎了，但灵里很清楚。你不知道我在作甚么，但我知道。』这里我们看见，雅各用清楚、完满、丰富的祝福，给约瑟的两个儿子祝福。雅各也非常清楚的祝福他十二个儿子。这些祝福是圣经中基本豫言的根基。我们若要认识圣经中的豫言，必须回到这些豫言的根基和基本元素，正如我们在雅各给他十二个儿子的祝福中所看见的。雅各祝福他的众子，能彀那样满了神圣的启示，因为他在神圣的生命里完全成熟了。他生为雅各，但他变化成以色列。他生为抓夺者，抓脚跟的人，但他变化成神的王子。他变得这样透亮且满了生命。当我们透亮且满了生命时，我们就不作别的，只会祝福。这是成熟的标记。
14Consider the case of Jacob’s blessing the two sons of Joseph (48:8-20). When Jacob laid his right hand upon Ephraim instead of upon Manasseh, the firstborn, Joseph was displeased and attempted to move his father’s right hand to Manasseh’s he ad, saying, “Not so, my father: for this is the firstborn; put thy right hand upon his head” (48:18). But Jacob refused and said, “I know it, my son, I know it” (48:19). Jacob seemed to be saying, “I may be blind physically, but I am very clear spiritually. You don’t know what I am doing, but I know.” Here we see that Jacob blessed Joseph’s two sons with a clear, full, and rich blessing. Jacob also blessed his twelve sons in a very clear way. These blessings are the foundation of the basic prophecies in the Bible. If we would know the prophecies in the Bible, we must go back to their foundation, to their basic elements, as seen in the blessings rendered by Jacob to his twelve sons. Jacob could bless his sons in a way that was full of divine revelation because he was fully matured in the divine life. He was born a Jacob, but he was transformed into Israel. He was born a supplanter, a heel-holder, but he was transformed into a prince of God. He had become so clear and full of life. When we are clear and full of life, we can do nothing but bless. This is a sign of maturity.
15我们已经看过，亚伯拉罕、以撒、雅各在生命的经历上形成一个完整的人。亚伯拉罕因为生命不成熟，他没有祝福人。以撒有一点成熟，但缺少生命成熟的丰富，所以盲目的祝福。雅各生命成熟，就完满且清楚的祝福。凡他所说的都是神的话，凡他所祝福的都是豫言，说到神对祂所有儿女的经纶。至终，雅各变成以色列，神的彰显。我们若有圣经整体的光，就会看见创世记这卷书是全本圣经完整启示的小影。在创世记末了，我们看见一个名叫以色列的人，变化过的人，他是透亮、清楚且满了生命的。变化过的以色列是新耶路撒冷的一粒种子，一个小影。在创世记开头，有一个照著神形像被造的人。在创世记末了，有一个变化过的人，不但外面有神的形像，里面也有神自己作到其中，使他成为神的彰显。虽然许多基督徒欣赏亚伯拉罕，但他的生命还不彀高，以色列的生命高多了。
15As we have seen, Abraham, Isaac, and Jacob form one complete person in the experience of life. Abraham did not bless, because he did not have the maturity in life. Isaac, having some maturity but lacking the richness of the maturity of life, blessed in a blind way. Jacob, who was mature in life, blessed in a full and clear way. Whatever he spoke was the divine word, and whatever he blessed was a prophecy concerning God’secon o my with all His children. Eventually, Jacob became Israel, the expression of God. If we have the light from the Scriptures as a whole, we shall see that the book of Genesis is a miniature of the complete revelation of the entire Bible. At the end of Genesis we see a man called Israel, a transformed person who is transparent, clear, and full of life. The transformed Israel is a seed, a miniature, of the New Jerusalem. At the beginning of Genesis we have man created in God’sim age. At the end of Genesis we have a transformed person, a man not only outwardly in the image of God, but a man in whom God has wrought Himself, making him His expression. Although many Christians appreciate Abraham, his life was not high enough. Israel’s life was much higher
（3） 以撒对产业的享受
3) Isaac’s Enjoyment of the Inheritance
16为著亚伯拉罕的完整，他也需要以撒对产业的享受。（创二四36，二五5。）从亚伯拉罕蒙神呼召那一天，神就开始剥夺他的一切。首先神取去他哥哥，然后取去他父亲，后来神弃绝以利以谢，吩咐他赶出以实玛利，并且要他把以撒献在祭坛上。得回以撒以后，撒拉死了。亚伯拉罕的一生不是享受的一生，乃是被剥夺的一生。相反的，以撒的一生却是满了享受的一生。以撒没有作甚么，他不过承受父亲一切所有的。在我们基督徒的生活里，有亚伯拉罕和以撒两者的经历。一面我们总是被剥夺，神弃绝我们所有的。祂似乎说，『你喜欢这个，但我不喜欢。你要把这个给我，但我不接受。你要保存这个，但我弃绝。』从好的一面来领会，神总是不照我们的愿望和心意而行。亚伯拉罕要带他父亲，但父亲被取去。他要罗得，但罗得和他分开。他要以利以谢作他的后嗣，但以利以谢被弃绝。他要保留以实玛利，但神吩咐他赶出为奴妇人所生的儿子。亚伯拉罕爱他的儿子以撒，但神要求他将以撒在祭坛上献给祂。稍后，神又取去他亲爱的妻子撒拉。我不信亚伯拉罕有多少时间享受。
16For his completion, Abraham also needed Isaac’s enjoyment of the inheritance (24:36; 25:5). From the day Abraham was called by God, God began to rob him of things. Firstly, God took away his brother and then his father. Later, God rejected Eliezer, commanded Abraham to cast out Ishmael, and told him to offer Isaac on the altar. After Isaac had been returned, Sarah died. Abraham’s life was not a life of enjoyment; it was a life of being robbed. Isaac’s life, on the contrary, was a life full of enjoyment. Isaac did not do anything; he simply inherited all his father had. In our Christian life we have the experiences of both Abraham and Isaac. On one hand we are always being robbed. God rejects whatever we have. He seems to say, “You like it, but I don’t like it. You want to give it, but I won’tt ake it. You want to preserve it, but I reject it.” In a very good sense, God always acts contrary to our wishes and intentions. Abraham wanted to take his father with him, but the father was taken away. He wanted to have Lot, but Lot separated from him. He wanted Eliezer to be his heir, but Eliezer was rejected. He wanted to keep Ishmael, but God commanded him to cast out the son of the bondwoman. Abraham loved his son Isaac, but God required that he be offered to Him upon the altar. A while later, Sarah, Abraham’s dear wife, was taken. I doubt that Abraham had much time for enjoyment.
17我们基督徒的生活也有另一面。我们遭受剥夺时，也享受我们的产业。这是亚伯拉罕和以撒的记载重叠的原因。在他们之前如亚伯、以诺、挪亚等人的记载就不是这样。以撒和亚伯拉罕的记载搀在一起。亚伯拉罕受苦的时候，以撒却在享受。亚伯拉罕哀哭的时候，以撒却在欢乐。这指明我们基督徒的生活是晚上和早晨的生活。晚上在我们左边，早晨在我们右边。在基督徒的生活中，晚上和早晨并行。很多时候我不能断定我是在晚上还是在早晨。当我在早晨时，我却在晚上；当我在晚上时，我却在早晨。一面我是一切都被剥夺的亚伯拉罕，另一面我是享受产业的以撒。我们都和雅各一同蒙拣选，并且和亚伯拉罕一同蒙召，一同相信。我们和亚伯拉罕一同被剥夺，和以撒一同享受，有一天也都要和雅各一同成熟。我们不该说某弟兄是雅各，或是亚伯拉罕，或是以撒。我们该称他为雅各－亚伯拉罕－以撒。他在开头和结尾是雅各，中间是亚伯拉罕和以撒，这三人是一个完整的人。我们看过，生命的成熟，不在亚伯拉罕，也不在以撒，乃在雅各。生命成熟的标记是祝福。我见过千万的基督徒，几乎每位都一直抓夺或抱怨。有的圣徒抱怨长老，抱怨弟兄，抱怨所有的召会。他们似乎只喜欢一个召会，就是新耶路撒冷。抱怨是不成熟的标记。当你成熟了，你就不抱怨；你会祝福说，『哦，神阿，祝福所有的弟兄和所有的召会。』因为生命成熟的人，他抓夺的手成了祝福的手。你越成熟，就越祝福别人。你不但祝福好人，也祝福歹人，甚至祝福最坏的人。
17But there is another side to our Christian life. While we are suffering the robbing, we are enjoying our inheritance. This is why the records of Abraham and Isaac overlap, whereas the records of those who preceded them, such as Abel, Enoch, and Noah, do not. The record of Isaac is mixed together with that of Abraham. While Abraham was suffering, Isaac was enjoying. While Abraham was weeping, Isaac was rejoicing. This indicates that our Christian life is a life of night and morning. Night is at our left hand and morning is at our right hand. In the Christian life, night and morning go together. Many times I have been unable to determine whether I was in the night or in the morning. While I was in the morning I was in the night, and while I was in the night, I was in the morning. On the one hand, I was Abraham being robbed of everything, and on the other hand, I was Isaac enjoying the inheritance. We all have been selected with Jacob and have been called and have believed with Abraham. As we have been robbed with Abraham and have been enjoying with Isaac, one day we all shall be matured with Jacob. We should not say that a certain brother is a Jacob or Abraham or Isaac. We should call him a Jacob-Abraham-Isaac. He is Jacob at the beginning and at the ending, and he is Abraham with Isaac in the middle. These three are one complete person. As we have seen, the maturity in life is neither with Abraham nor Isaac but with Jacob. The sign of the maturity of life is blessing. I have seen thousands of Christians. Nearly every one has been either supplanting or complaining. Some saints complain about the elders, the brothers, and all the churches. It seems that the only church they like is the New Jerusalem. Complaining is a sign of immaturity. When you have matured, you will not complain; you will bless, saying, “O God, bless all the brothers and all the churches.” For the one who is matured in life, the supplanting hand has become the blessing hand. The more mature you are, the more you will bless others. You will not only bless the good ones, but the bad ones and even the worst ones.
18亚伯拉罕的一生是美妙的，被历代的基督徒所欣赏。但我们看过，他在神圣生命里没有成熟。我们的神不仅是父神，也是子神和灵神。祂不但是亚伯拉罕的神，也是以撒的神，雅各的神。愿我们都看见，我们需要这三方面，亚伯拉罕的一生，加上以撒和雅各的一生。父、子、灵三一神在我们里面作工，使我们成为祂自己完全的彰显。祂是三一神，我们必须有神圣生命三方面的属灵经历。我们需要完全变化。当我们完全变化时，神的目的就达成了。
18Abraham’s life was wonderful and has been appreciated by Christians throughout the centuries. But, as we have seen, he was not mature in the divine life. Our God is not only God the Father, but also God the Son and God the Spirit. He is not only the God of Abraham, but also the God of Isaac and the God of Jacob. May we all see that we need all three aspects, the life of Abraham plus the lives of Isaac and Jacob. The Triune God is working within us as the Father, the Son, and the Spirit to make us the full expression of Himself. He is the Triune God, and we must be a person of three aspects in the spiritual experiences of the divine life. We need to be transformed in full. When we have been fully transformed, God will have the fulfillment of His purpose