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创世记生命读经 · 第66篇

蒙拣选

Being Chosen
1在本篇信息中我们要来看创世记里一位最有趣的人物－雅各。创世记记载了九位伟大的人物。前五位－亚当、亚伯、以挪士、以诺和挪亚－被看作五个分开的人。虽然他们之间有一些属灵的关系，但严格说来，亚当、亚伯、以挪士、以诺和挪亚，彼此之间并没有关联。但后四位－亚伯拉罕、以撒、雅各和约瑟、我们知道就生命经历来说，他们不该被看作四个分开的个人。我们曾指出，在亚伯拉罕身上没有拣选。在亚伯拉罕的记载中，第一项是呼召。但按照新约的启示，对神的经历不是开始于神的呼召，乃是开始于神的拣选。首先，神拣选我们；其次，祂豫定我们；第三，祂呼召我们。在神呼召之后，有赦罪、救赎、称义、重生、以及神完全的救恩。在此我们能看见，在亚伯拉罕身上没有对神经历的开端。这开端是在雅各身上，因为在雅各身上我们看见神的拣选。然而，在雅各的记载里我们找不到神的呼召。所以我们再一次说，亚伯拉罕、以撒、雅各，加上约瑟，不是四个分开的人，乃是一个完整生命经历的四方面。亚伯拉罕、以撒、雅各连同约瑟，每人代表生命经历的一面。我们会看见，雅各代表变化过的生命，约瑟代表这变化生命掌权的一面，作王的一面。按照新约的启示，信徒首先是在已过的永远里，在创立世界以前，蒙神拣选。（弗一4。）其次，他们又按著神的拣选被豫定，这也是发生在已过的永远里。然后，在时间里，神呼召我们。在神豫定之后的呼召里，我们接受了赦罪、救赎、称义、重生、以及完全的救恩。除了这一切之外，我们必须变化。一天过一天，我们在神变化的过程中，不仅被带进完满的儿子名分里，并且有了君王职分。我们重生为神的儿子，君王的儿子；我们正在经历神变化的过程，将来要成为君王。
1In this message we come to the record of one of the most interesting people in the book of Genesis—Jacob. Genesis gives us the record of nine great persons. The first five—Adam, Abel, Enosh, Enoch, and Noah— are considered as five separate people. Although there was some spiritual relationship between them, strictly speaking, Adam, Abel, Enosh, Enoch, and Noah have nothing to do with each other. However, when we come to the last four—Abraham, Isaac, Jacob, and Joseph—we see that, as far as the experience of life is concerned, they should not be considered as four separate individuals. As we have pointed out, with Abraham we do not have the matter of selection. The first item in Abraham’s record is calling. But according to the New Testament revelation, the experience of God does not begin with God’scall ing but with His selection. Firstly, God selected us; secondly, He predestinated us; and thirdly, He called us. After God’scall ing, we have forgiveness, redemption, justification, regeneration, and God’s full salvation. In this we can see that with Abraham we do not have the beginning of the experience of God. The beginning is with Jacob, for in him we see God’ss election. In Jacob’s record, however, we do not find God’scall ing. Therefore, we say once again that Abraham, Isaac, and Jacob plus Joseph are not four separate persons; they are four aspects of one complete experience in life. Abraham, Isaac, and Jacob with Joseph each represent an aspect of the experience of life. As we shall see, Jacob stands for the transformed life and Joseph represents the ruling aspect, the kingly aspect, of this transformed life. According to the New Testament revelation, the believers were firstly chosen by God in eternity past before the foundation of the world (Eph. 1:4). Secondly, the believers were predestinated according to God’ss election. This also took place in eternity past. Then, in time, God called us. In God’scall ing, which follows His predestination, we receive forgiveness, redemption, justification, regeneration, and full salvation. In addition to all this, we must be transformed. Day by day we are under the process of God’s transformation to be brought not only into the full sonship but also into the kingship. We were born sons of God, the royal sons, and we are undergoing the process of God’s transformation that in the future we might be kings
2在亚伯拉罕或以撒身上我们看不见君王职分，君王职分是在作为雅各一部分的约瑟身上。当雅各在埃及受到欢迎的时候，表面上法老是世界的君王，实际上真正掌权的是约瑟，不是法老。但约瑟不是代表他自己，乃是代表他父亲。因此，那时的世界是由雅各藉著约瑟来治理的。
2We do not see the kingship with either Abraham or Isaac. The kingship is with Joseph, who was a part of Jacob. When Jacob was welcomed in Egypt, apparently Pharaoh was the king over the world. Actually, the true reigning one was Joseph, not Pharaoh. But Joseph did not stand for himself; he stood for his father. Thus, at that time, the world was ruled by Jacob through Joseph.
3所有的圣徒都在变化的过程中，好成为君王。因此，对神正确、恰当并完整的经历，乃是从神的拣选到我们的君王职分。拣选是在已过的永远里完成的，君王职分是为著将来的永远。君王职分是我们的定命。在已过的永远里，神拣选、豫定了我们，要我们在将来的永远里作王。在亚伯拉罕身上我们既看不见已过永远里的拣选，也看不见将来永远里的君王职分。换句话说，亚伯拉罕的记载没有对神经历的开端与终结，这二者都在雅各身上。在雅各的记载里，有非常美好的开端，也有很恰当的终结。雅各这个抓脚跟的人，抓夺的人，变化为神的王子。至终，他成了以色列，不再是雅各。我们若仔细读新约，会看见以色列这名字至终出现在新耶路撒冷。（启二一12。）以色列在新耶路撒冷里，但亚伯拉罕、以撒、雅各的名字却不在那里。
3All the saints are under the process of transformation in order to become kings. Hence, the proper, adequate, and complete experience of God goes from God’ss election to our kingship. Selection was accomplished in eternity past, and the kingship will be for eternity future. Kingship is our destiny. In eternity past, God selected and predestinated us to be kings in eternity future. With Abraham we see neither the selection in eternity past nor the kingship in eternity future. In other words, Abraham’s record has neither the beginning nor the ending of the experience of God, both of which are with Jacob. In Jacob’s record, we have a very good beginning and also an adequate ending. Jacob, the heel-holder, the supplanter, was transformed into a prince of God. Eventually, he became Israel and was no longer Jacob. If we read the New Testament carefully, we shall see that the name of Israel ultimately appears in the New Jerusalem (Rev. 21:12). Although Israel is in the New Jerusalem, the names of Abraham, Isaac, and Jacob are not found there
ｄ第三方面，雅各的经历
4. The Third Aspect—the Experience of Jacob
4亚伯拉罕、以撒、雅各连同约瑟，在生命的经历上是完整的单位。我们不该把他们看作四个分开的个人，而该看作一个人完整经历的四方面。现在我们来看第三方面－雅各方面。在亚伯拉罕身上有神的呼召，本于信得称义，凭著相信神而活，并活在与神的交通里。在以撒身上有恩典的承受、安息和享受。在以撒身上我们看不见本于信得称义，因为这一点是包括在亚伯拉罕的经历里。但在以撒身上，有恩典的承受和享受，这一点在亚伯拉罕的记载中看不到。在此我们看见生命经历的不同方面。在雅各身上，我们看到神的拣选和神的对付。虽然我们都喜爱承受并享受恩典，但我们不喜欢对付。在雅各身上，我们没有看到享受的一面。反看到神对付的一面。因为雅各抓夺得太多，神的手就一直在他身上。雅各的抓夺带来神的对付。神也许说，『雅各，你能抓夺，但是我能对付。在你抓夺的每一步，都有我的对付。』这不是神的惩罚；这是神的对付，目的在使雅各变化。
4Abraham, Isaac, and Jacob with Joseph are a complete unit in the experience of life. We should not consider them as four separate individuals, but as four different aspects of one’s complete experience. Now we come to the third aspect—the aspect of Jacob. In Abraham, we have God’scall ing, justification by faith, living by faith in God, and living in fellowship with God. In Isaac, we have the inheriting of grace and the resting and enjoying. In Isaac we do not see justification by faith, for that is covered in Abraham’s experience. But with Isaac we have the inheriting and enjoying of grace, which we do not see in Abraham’s record. In this we see the different aspects of the experience of life. In Jacob, we see God’s selection and God’s dealings. Although we all love to inherit and enjoy grace, we do not like the dealings. In Jacob, we do not see the aspect of enjoyment; rather, we see the aspect of God’s dealings. Because Jacob supplanted so much, God’s hand was always upon him. Jacob’ss up planting brought in God’s dealings. God might have said, “Jacob, you are able to supplant, but I am able to deal with you. In every step of your supplanting, My dealings will come in.” This was not God’s punishment; it was God’s dealings for the purpose of Jacob’s transformation.
5当我在主面前思考本篇信息的时候，我想到雅各甚至在出生之前就开始争夺，便觉好笑。利百加怀了孕，『孩子们在她腹中彼此相争。』（创二五。）这个争夺可能是由雅各，而不是由以扫开始的。以扫必定是采取守势。雅各可能会说，『以扫，你不该走在我前面，我必须优先。』然后以扫可能说，『不，我在你前面，我必须先出去。』两个孩子打起架来，作母亲的受不了，就去求问神。（创二五22。）在神主宰的安排下，以扫先出来，但雅各没有停止争夺。他出来以后，仍抓住以扫的脚跟。（创二五26。）因此，他被起名叫雅各，意思就是抓脚跟的人。雅各既是这样一个抓脚跟的人，神就必须对付他。神对付的结果就是变化。雅各在成熟的年龄，不再是雅各－他是以色列，是神的王子。至终神把整个世界，包括法老，都放在他以下。我再说，这四个人构成了对神经历的完整单位。我们都是亚伯拉罕、以撒、雅各连同约瑟。目前，我们仍在神变化的过程中。然而有一天，我们都要成为以色列，神的王子，和我们的『约瑟』一同治理全地。
5As I was considering this message in the presence of the Lord, I laughed when I noticed that Jacob began to fight even before he was born. Rebekah had conceived and “the children struggled together within her” (2 5:2 2). This fighting was probably 22 started by Jacob, not by Esau. Esau’s fighting must have been defensive. Jacob might have said, “Esau, you shouldn’t go a head of me. I must be first.” Then Esau might have said, “No, I’min front of you. I must get out first.” The two children were fighting, and the mother, being unable to tolerate it, inquired of the Lord concerning it (25:22). Under the sovereignty of God, Esau came out first, but Jacob did not stop striving. After he came out, he still took hold of Esau’s heel (25:26). Because of this, he was given the name of Jacob, which means heel-holder. Since Jacob was such a heel-holder, God had to deal with him. The issue of God’s dealing was transformation. At a mature age, Jacob was no longer Jacob—he was Israel, a prince of God. Eventually, God put the whole world, including Pharaoh, under him. I say again that these four persons constitute a complete unit of the experience of God. We are all Abraham, Isaac, and Jacob with Joseph. At present, we are still under the process of God’s transformation. But one day we shall all become Israels, the princes of God, ruling with our “Joseph” over all the world.
（一） 蒙拣选
a. Being Chosen
6在雅各身上我们看见神的拣选，就是雅各蒙拣选的事。（创二五21～26，彼前二9。）你相信你已经蒙拣选了么？你怎么知道？虽然我们可以站在神的话上说，『我知道我已经蒙神拣选，因为圣经这样告诉我。』但我还要问一个问题：我们怎样从经历中知道我们已经蒙神拣选？我们无法逃开神的事实，使我们知道我们是蒙拣选的。在我已过五十年的基督徒生活里，我多次想要从主逃开，我甚至对主说，『主，我厌烦基督徒生活，我要跑开了。』我虽然想要跑开，但跑不成。有的基督教工人怕你们离开主，但我大胆鼓励你离开祂。你可以尽所能的这样作，告诉祂：『主，我不再爱你了。我不作基督徒了。』你可以这样对主说，但祂会回答：『你要和我断了么？这由不得你。你可以断，但我不断。你要到那里去？去埃及么？如果你去那里，我就去那里等你。当你到那里，你会发现我已经在那里了。』我们都已上了圈套，无法逃脱。这是有力的证明，我们已经蒙神拣选了。
6In Jacob, we see God’ss election, the matter of Jacob’s being chosen (25:21-26; 1 Pet. 2:9). Do you believe that you have been chosen? How do you know this? Although we may stand on the Word of God and say, “I know that I have been chosen because the Bible tells me so,” I would still ask this question: how do we know from our experience that we have been chosen by God? We know it by the fact that we cannot get away from Him. During the past fifty years of my Christian life, I have tried many times to get away from the Lord. I have even said to Him, “Lord, I am tired of the Christian life. I am running away.” Although I tried to run away, I could not do it. While some Christian workers are afraid of your staying away from the Lord, I have the boldness to encourage you to stay away from Him. Try your best to do it, telling Him, “Lord, I don’t love You anymore. I’mt hrough with being a Christian.” You may say this to the Lord, but He will reply, “Are you through with Me? It’s not up to you. You may be through, but I am not. Where shall you go—to Egypt? If you go there, I’ll go there to wait for you. When you get there, you will find that I’mal ready there.” We all have been trapped, and there is no escape. This is strong proof that we have been chosen by God.
（1） 在出生之前
1) Before His Birth
7雅各在他出生之前，甚至在创立世界以前，就蒙拣选了。（创二五22～23，罗九11，弗一4。）我们像雅各一样，也是在出生之前蒙拣选的。在已过的永远里，在神还未开始创造任何东西之前，祂就拣选了我们。我们虽然自认渺小，但我们已经彀大，使神注意我们。甚至在创立世界以前，神就注意我们，在已过的永远里拣选了我们。在我早期的职事中，我对一件事感到很困扰：我有些朋友几乎要成为基督徒，却没有得救。但许多人离主很远，我想他们绝不会得救，结果却得救了。有的人只参加一次福音聚会就得救了，他们似乎没有理由得救。实际上，他们得救是因为神已拣选了他们。雅各这个顽皮的人，抓脚跟的人，抓夺的人，蒙了神的拣选。这决定了他的将来。神的拣选是雅各一生的起源和开始。不要以为你是偶然得救的。不，我们的得救乃是神拣选的完成。
7Jacob was chosen before his birth, even before the foundation of the world (25:22-23; Rom. 9:11; Eph. 1:4). We, like Jacob, were also chosen before we were born. In eternity past, before God began to create anything, He chose us. Although we may think that we are quite small, we are big enough for God to pay attention to us. Even before the foundation of the world, God paid attention to us by selecting us in eternity past. In my early ministry I was very bothered by the fact that a number of my friends who were very close to becoming Christians did not get saved. But many who were far off from the Lord and who I thought would never be saved did get saved. Some of them were saved after coming to just one gospel meeting. It seems that they were saved for no reason. Actually, they were saved because God had chosen them. Jacob, the naughty one, the heel- holder, the supplanter, was chosen by God. This was what determined his future. God’ss election was the origination, the initiation, of Jacob’s life. Do not think that you were saved by accident. No, our being saved was a fulfillment of God’ss election
（2） 照著神的豫知
2) According to the Foreknowledge of God
8我们蒙神拣选是照著祂的豫知。（彼前一2，罗八29。）我喜欢豫知这辞。在我们出生之前，神就豫先知道我们。在已过的永远里，神就照著祂的豫知，拣选了我们，并豫定了我们。
8Our being chosen by God was according to His foreknowledge (1 Pet. 1:2; Rom. 8:29). I like the word foreknowledge. Before we were born, God foreknew us. In eternity past, God chose us and predestinated us according to His foreknowledge
（3） 不是本于自己的奋斗
3) Not of His Own Strife
9雅各不是本于自己的奋斗蒙神拣选的。（创二五22～23，26。）同样，我们蒙拣选也不是照著我们的挣扎。雅各有些愚笨。当然，他没有我们所有的知识。他若知道已经蒙了拣选，就无须挣扎了，他可以告诉以扫说，『以扫，你可以先出去。不管谁先出去，我已经蒙拣选了。不管你怎样快，我怎样慢，长子的名分是我的，因为我已经蒙了拣选。』但由于雅各没有这种启示，所以他挣扎。
9Jacob was not chosen by God of his own strife (25:22-23, 26). Likewise, our being chosen is not according to our struggling. Jacob was somewhat foolish. Of course, he did not have the knowledge that we have. If he had known that he had been chosen, he would have had no need to struggle and could have told Esau, “Esau, you may go out first. No matter who gets out first, I have been chosen. It does not matter how fast you are or how slow I am. The birthright is mine because I have been chosen.” But because Jacob did not have this revelation, he struggled.
（4） 不是本于自己的行为
4) Not of His Own Works
10罗马九章十一节题到雅各和以扫，说，『双子还没有生下来，善恶也没有作出来，（只因要坚定神拣选人的旨意，不是本于行为，乃是本于那呼召人的。）』在这节经文里，我们看见雅各蒙拣选不是本于他自己的行为。在双子还未作出善恶之前，神已经告诉作母亲的利百加说，『将来大的要服事小的。』（罗九12。）这证明神的拣选不是根据我们的行为。我们是好是坏，都算不得数。
10Romans 9:11, referring to Jacob and Esau, says, “The children not yet being born, nor having done anything good or bad, (that the purpose of God according to selection might remain, not of works, but of Him who calls).” In this verse we see that Jacob’s being chosen was not of his own works. Before the children had done neither good nor bad, God had told Rebekah, the mother, that the “greater shall serve the less” (Rom. 9:12). This proves that God’ss election does not depend upon our works. Whether we are good or bad means nothing
（5） 本于呼召人的神
5) Of God Who Calls
11罗马九章十三节说，『雅各是我所爱的，以扫是我所恨的。』当我年轻的时候，我读雅各和以扫的记载，就为以扫感到难过，说，『以扫比雅各好得多，为甚么神说祂恨以扫而爱雅各呢？』不要说神不公平。祂是神，祂是制作者，创造者。祂的拣选不是根据我们。乃是完全在于祂。不是本于我们的挣扎或行为，『乃是本于那呼召人的。』我们不是创造者－祂才是。在罗马九章，保罗回答反对者，他似乎说，『你不知道你只是一块泥土，而神是窑匠么？窑匠难道没有权柄从一团泥里作出他所要的任何东西么？』由此我们看见，我们蒙拣选完全是本于那呼召人的神。
11Romans 9:13 says, “Jacob I loved, but Esau I hated.” When I read the record of Jacob and Esau as a youth, I felt sorry for Esau, saying, “Esau was much better than Jacob. Why did God say that he hated Esau and loved Jacob?” Do not say that God is not fair. He is God. He is the Maker, the Creator. His selection does not depend on us; it is absolutely up to Him. It is not of our struggle or works, “but of Him who calls.” We are not the Creator—He is. In Romans 9, Paul, replying to the opposers, seemed to be saying, “Don’ty ou realize that you are just a piece of clay and that God is the Potter? Doesn’tt he Potter have the right to make anything He wants out of the lump?” By this we see that our being chosen is absolutely of God who calls
（6） 在于神的怜悯
6) Of God’s Mercy
12神的拣选也在于神的怜悯。（罗九14～16。）神对摩西说，『我要向谁施怜悯，就向谁施怜悯；要对谁动怜恤，就对谁动怜恤。』（罗九15。）我们都是神怜悯的对象。我们何等感谢祂，祂已怜悯了我们！『这不在于那定意的，也不在于那奔跑的，只在于那施怜悯的神。』（罗九16。）
12God’ss election is also of God’s mercy (Rom. 9:14- 16). God said to Moses, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Rom. 9:15). We all are the objects of God’s mercy. How we thank Him that He has had mercy on us! “It is not of the one who wills, nor of the one who runs, but of God, the One who shows mercy” (Rom. 9:16
（7） 在于神的恩典
7) Of God’s Grace
13神的拣选也在于祂的恩典。（罗十一5。）怜悯和恩典与神拣选的关系，有一点不易了解。虽然我们在已过的永远里，已经被神拣选并豫知，但在神来呼召我们的时候，我们是在可怜的光景中，需要神的怜悯。仇敌魔鬼可能对神说，『看看你所拣选的这个人，他是何等的可怜！』然后神可能对撒但说，『撒但，你不知道这是显示我怜悯的大好机会么？没有这样一个可怜的人，我怎样能显示我的僯悯？如果每个人都完全，达到你的标准，我就没有显示怜悯的对象了。撒但，这个蒙拣选的人正是我怜悯的对象。』恩典如何呢？我们看过，恩典是神的一些东西作到我们里面。我们虽然这样可怜，神却不弃绝我们。相反的，祂不理撒但的控告，向我们施怜悯。神可能对撒但说，『撒但，我不仅向我所拣选的人显示怜悯，我还要把我自己作到他们里面。』当神作到我们里面时，那就是恩典。我们不仅是神怜悯的对象，我们更是祂恩典的对象。我们是在神的怜悯之下，而祂的恩典乃是在我们的里面。
13God’ss election is also of His grace (Rom. 11:5). It is somewhat difficult to understand mercy and grace as they are related to God’ss election. Although we were selected and foreknown by God in eternity past, when God came to call us, we were in a pitiful situation, a situation which required God’s mercy. The enemy, the Devil, might have said to God, “Look at this one who is Your selection. How pitiful he is!” Then God might have said to Satan, “Satan, don’ty ou realize that this is a very good opportunity for Me to show My mercy? Without such a pitiful person, how could I show My mercy? If everyone were perfect and up to your standard, I would have no one on whom to show mercy. Satan, this chosen one is the right one to be the object of My mercy.” What about grace? As we have seen, grace is something of God wrought into our being. Although we were so pitiful, God did not reject us. Rather, regardless of Satan’s accusations, He had mercy on us. God might have said to Satan, Satan, I shall not only show mercy to My chosen ones, but I shall work Myself into them.” When God is wrought into our being, that is grace. We are not only the objects of God’s mercy; we are also the objects of His grace. We are under God’s mercy, and His grace is within us
14我能作见证，我是在神的怜悯之下，而在我里面有神的恩典。这都是由于神的拣选。这不也是你的经历么？我们都能作见证，虽然我们极其可怜悲惨，神却来施怜悯，我们就悔改了。就在那时，有个神圣的东西－神的恩典－作到我们里面。现在我们不仅在神的怜悯之下，我们也得著了祂的恩典，就是那是灵的基督这活的人位在我们里面。这就是神的拣选。在雅各一生的记载里，我们看见一些东西可以称为怜悯，还有一些东西可以称为恩典。
14I can testify that I am under the divine mercy and that in me there is the divine grace. This is all due to God’ss election. Is this not your experience as well? We all can testify that though we were most pitiful and miserable, God came in and granted us His mercy and we repented. At that very time, something divine—God’s grace— was wrought into us. Now we are not only under God’s mercy; we also have His grace, the living person of Christ as the Spirit, within us. This is God’ss election. In the record of Jacob’s life, we see something which can be designated as mercy and something which can be designated as grace
（8） 接著是神的豫定
8) Followed by God’sP re destination
15神在已过的永远里拣选了我们，接著就是祂的豫定。（罗八29，弗一5。）豫定这辞的意义不容易解释。按照希腊文，意思是豫先标出。神已把我们豫先标出。在我们出生之前，神已豫见并豫知我们。我们不仅在已过的永远里蒙神拣选；我们也被豫先标出，如今祂的标记在我们身上，甚至天使也知道我们已被豫先标出。因此，豫定的意思是神已经豫先标出我们，为著一种定命－作祂的儿子。祂已经拣选并豫定我们，得儿子的名分。（弗一4～5。）
15God’ss election in eternity past was followed by His predestination (Rom. 8:29; Eph. 1:5). It is difficult to explain the meaning of the word predestination. According to the Greek, it means to be pre-marked. God has marked us out beforehand. Before we were born, God foresaw and foreknew us. We not only were chosen by God in eternity past; we were also pre-marked, and His mark is now upon us. Even the angels know that we have been pre-marked. Hence, predestination means that God has marked us out beforehand for a certain destiny—to be His sons. He has chosen and predestinated us unto sonship (Eph. 1:4-5
（9） 接著是神的呼召
9) Followed by God’sCall ing
16在神的拣选之后，接著是祂的呼召。（罗八28。）神在已过的永远里拣选我们，在时间里呼召我们。我们无法经历祂的拣选或豫定，但我们都经历了祂的呼召。我们都已经『上钩』了。我能很强的见证说，当我是一个雄心勃勃的青年学生时，有一天我被主『钩住』了。虽然我尽力要摆脱这钩，但我从未成功。每个基督徒都有同样的经历。我们正在走自己的路，然后有一天，主把我们『钩住』了。我们能作甚么？我们别无选择。我们越想摆脱这钩，这钩变得越大。这钩大得足以包括整个宇宙。我们到那里，这钩就在那里。你就是逃到拉斯维加斯赌场，你会发现钩也在那里。这就是蒙召的意义。许多父母责备他们被神钩住的儿女说，『你为甚么这么笨？为甚么每天晚上都去聚会？你不知道你有前途么？』我们去聚会，因为我们已被神圣的钩钩住了。谁能抗拒这钩？没有人能。当这神圣的钩临到你，你无法抗拒。这是主的呼召，是祂恩典的眷临。
16God’s selection is followed by His calling (Rom. 8:28). God selected us in eternity past and called us in time. We cannot experience God’ss election or predestination, but we have all experienced His calling. We all have been “hooked.” I can testify strongly that one day, as a very ambitious young student, I was “hooked” by the Lord. Although I tried my best to get off the hook, I never succeeded. Every Christian has had the same experience. We were going our way and then one day the Lord “hooked” us. What can we do? We have no choice. The more we try to get off the hook, the bigger it becomes. This hook is large enough to cover the whole universe. Wherever we go, the hook is there. If you escape to aLas Vegas casino, you will find that the hook is there. This is what it means to be called. Many parents have rebuked their God-hooked children, saying, “Why are you so stupid? Why must you go to meetings every night? Don’ty ou know that you have a future?” We go to meetings because we have been caught by the divine hook. Who can resist this hook? No one. When this divine hook comes to visit you, there can be no resistance. This is the Lord’scall ing, His gracious visitation.
（10） 为著神的目的
10) For God’s Purpose
17我们是为著神的目的蒙了拣选并呼召的。（罗九11。）很少基督徒知道这目的是甚么。当我年轻的时候，我听了一篇又一篇的信息，读了一本又一本的书籍，说到亚伯拉罕的事。这些信息和书籍说到因信称义，和亚伯拉罕是信心之父，但从未说到神呼召亚伯拉罕有一个目的。在亚伯拉罕身上，我们看不到这个目的，因为他的生命没有成熟。在亚伯拉罕身上我们看不到对神经历的开端，在他的经历里也看不到正确生活恰当的终结。当亚伯拉罕住在迦勒底，神突然照耀在他身上，他就被『钩住』了。神呼召亚伯拉罕，亚伯拉罕就被抓住了。但真正的起头不是开始于迦勒底，乃是开始于神在创立世界以前的拣选。这个起头是在雅各身上，不是在亚伯拉罕身上。我们看过，亚伯拉罕的一生结束于再婚。他年迈之后，再次娶妻，并生了六个儿子。这当然不是生命的成熟。我们没有看见亚伯拉罕变化为神的王子。我们若要看对神经历的开端与终结，必须来看雅各。雅各对神的经历开始于已过的永远，并要持续到将来的永远。
17We have been selected and called for God’s purpose (Rom. 9:11). Not many Christians know what this purpose is. When I was young, I heard message after message and read book after book about Abraham. Those messages and books spoke of justification by faith and of Abraham’s being the father of faith, but none of them ever said that God called Abraham with a purpose. In Abraham, we cannot see this purpose, because he had no maturity in life. We do not see the beginning of the experience of God in Abraham; neither do we see the adequate ending of the proper life in his experience. Suddenly, as Abraham was living in Chaldea, God shined upon him and he was “hooked.” God called Abraham, and he was caught. But the genuine beginning did not start in Chaldea; it started with God’ss election before the foundation of the world. This beginning is found in Jacob, not in Abraham. We have seen that Abraham’s life ended with a second marriage. After he had become so old, he married again and brought forth six sons. This certainly is not the maturity in life. We do not see that Abraham was transformed into a prince of God. If we would see the beginning and ending of the experience of God, we must come to Jacob. Jacob’s experience of God began in eternity past and will last until eternity future
18神呼召的目的是甚么？乃是要把祂所呼召的人变化为君王。我们在雅各身上可以看到这目的，但在亚伯拉罕和以撒身上看不到。以撒只知道要吃『美味的肉。』你如果问以撒，他生活的目的是甚么；他也许会说，『我生活的目的是享受。』以撒不知道别的。同样，今天大多数基督徒也不知道他们生活的目的是甚么。他们也许说，『我们得救是为著过快乐的生活，今天有平安和快乐，将来就到天上去。』但新约清楚的启示，神的拣选、豫定和呼召的目的是儿子的名分。（弗一4～5。）我们已被豫定得儿子的名分。我们不是普通的儿子；我们是君王的儿子，是皇家的儿子，是命定要作王的。罗马八章二十九节说，『因为神所豫知的人，祂也豫定他们模成神儿子的形像。』这是神的目的。神拣选、豫定并呼召我们的目的，乃是将可怜的罪人作成君王的儿子，在变化过程完成之后，我们就能作王掌权。
18What is the purpose of God’scall ing? It is to transform His called ones into kings. We can see this purpose in Jacob, but not in Abraham or Isaac. Isaac only knew to eat “savory meat.” If you were to ask Isaac about his purpose in life, he might have said, “My purpose in life is to enjoy.” Isaac did not know anything else. In like manner, most Christians today do not know what the purpose of their life is. They may say, “We have been saved to live a happy life, to have peace and joy today, and to go to heaven in the future.” But the New Testament clearly reveals that the purpose of God’ss election, predestination, and calling is sonship (Eph. 1:4-5). We have been predestinated unto sonship. We are not common sons; we are royal sons, sons of the royal family who are destined to be kings. Romans 8:29 says, “Whom He foreknew, He also predestinated to be conformed to the image of His Son.” This is God’s purpose. God’s purpose in selecting, predestinating, and calling us is to make pitiful sinners into royal sons so that, after the process of transformation has been completed, we may reign as kings.
19创世记一章二十六节启示神造人的目的，是要人有祂的形像彰显祂，并且有祂的管治权代表祂。新约也说我们要成为祭司和君王。（启一6，二十。）我们是祭司，有神的形像彰显祂；我们是君王，有神的管治权代表祂。在千年国时，我们将作祭司，有祂的形像彰显祂；并作君王，运用祂的管治权治理全地。现在我们天天经历变化的过程，使我们能有神完全的形像，并且施行祂的权柄。我们若注视自己，我们要说，『我越看自己，越不像神的儿子，越不像君王。我是何等的可怜！虽然我已得救多年，仍是这样贫穷！』赞美主，我们知道我们是这样贫穷。但不要失望灰心，这正是我们在神变化过程中的原因。在创世记五十章中，有二十五章半专专记载雅各同约瑟。在这些章节中，我们看见雅各在神的对付和管教之下。每个与雅各有牵涉或有关联的人，都成为神用来对付雅各的凭藉。神使用雅各的父亲、母亲、哥哥、舅父、妻子、儿女。然而当雅各最终从火炉中出来的时候，他成了神的王子。
19Genesis 1:26 reveals that God’s purpose in His creation of man was that man might express Him in His image and represent Him with His dominion. The New Testament also says that we have been made priests and kings (Rev. 1:6; 20:6). As priests, we bear the image of God to express Him, and as6 kings, we have the dominion of God to represent Him. During the millennial kingdom, we shall express Him in His image as His priests and we shall exercise His dominion with His authority to rule over the earth as kings. Now, we are daily undergoing the process of transformation that we might bear the full image of God and exercise His authority. If we look at ourselves, we shall say, “The more I look at myself, the less I look like a son of God, much less like a king. How pitiful I am! Although I have been saved for many years, I’m still so poor.” Praise the Lord that we realize that we are so poor. Do not be disappointed or discouraged. This is why we are under the process of God’s transformation. Of the fifty chapters in the book of Genesis, twenty-five and a half are devoted to the record of Jacob with Joseph. In these chapters we see that Jacob was under God’s dealings and discipline. Everyone who was involved with or related to Jacob became a means whereby God dealt with him. God used his father, mother, brother, uncle, wives, and children. But when Jacob finally came out of the oven, he became a prince of God.
20雅各经历的目的是甚么？是为著他得平安、喜乐和幸福的人生么？如果我们这样说，雅各要回答说，『我不同意。在我一生中，我没有多少平安，甚至在母腹中我也没有平安。神没有把我摆在前头；我必须争取。我争不到就没有平安。我骗了哥哥，他要杀我。母亲帮我逃到舅父拉班那里，拉班比我更善于欺诈。不要对我说平安。我没有多少平安或喜乐，我只有许多对付。』神对雅各的目的不是要给他平安、喜乐和幸福的人生，然后接他到天上。神的目的是要对付这个可怜的抓夺者，直到他变化为神的王子，有神的形像彰显祂，并运用祂的管治权代表祂。这是神的目标。当我们读到创世记末了，我们看见以色列正是那样的人。当他看见法老，他没有说甚么，只伸出手为他祝福。（创四七7，10。）雅各有神的形像，完全彰显神。而且，他藉著约瑟成了治理全地的人，在地上代表神。因此，在创世记末了，我们看见神的目标，神拣选的目标。今天我们也在雅各的路上。我们都已蒙召，得称义，并且正在享受神的恩典。同时，我们也在神的对付之下。不仅神的小指头，连祂的大拇指都在我们身上。这是神的对付和神的变化。这不仅要使我们成为神的儿子，更成为以色列，神的王子。
20What was the purpose of Jacob’s experience? Was it for him to have peace, joy, and a happy life? If we say this, Jacob would reply, “I don’t agree with you. In my whole life I have not had much peace, not even when I was in my mother’s womb. God did not put me first; I had to fight for it. And when I lost the fight, I had no peace. I cheated my brother, and he wanted to kill me. Then my mother helped me to flee to my uncle Laban. Laban was much more skillful than I in cheating. Don’t talk to me about peace. I haven’th ad much peace or joy, but I’ve had many dealings.” God’s purpose for Jacob was not to give him peace, joy, and a happy life and then to take him to heaven. God’s purpose was to deal with this pitiful supplanter until he was transformed into a prince of God bearing His image to express Him and exercising His dominion to represent Him. This is God’s goal. When we come to the end of Genesis, we see that Israel was exactly this type of person. When he saw Pharaoh, he did not say a word. He simply stretched forth his hands and blessed him (47:7, 10). Jacob bore the image of God, expressing Him in a full way. Furthermore, through Joseph, he was the one who had dominion over the whole earth, representing God on the earth. Thus, at the end of Genesis we see God’s goal, the goal of His selection. Today we are on the way of Jacob. We have all been called, justified, and are enjoying God’s grace. At the same time, we are under God’s dealings. Not only is God’s little finger upon us, but also His thumb. This is God’s dealing and God’s transformation. This will make us not only a son of God, but also an Israel, a prince of God.