创世记生命读经 · 第70篇

受对付（四）

Being Dealt With (4)

1我们读创世记中雅各的记载时，需要记得整本圣经都是生命的话。圣经包含教训、故事、豫言和豫表，表面看来多半与生命无关。但整本圣经既是那是生命之神的话，我们就不该把圣经的故事仅仅当作故事。我们必须仰望主，给我们看见所有故事中的生命。大多数基督徒把创世记中的故事仅仅当作故事，忽略了其中所见到的生命。很多人年轻的时候，喜欢听圣经的故事。无疑的，圣经的故事是最好的。但愿主给我们一条路，领受圣经所有故事中生命的滋养。我们已经指出，就生命的经历来说，亚伯拉罕、以撒、雅各和约瑟，不该视为四个分开的个人。在生命的经历上，这四个人乃是一个完整的单位。在亚伯拉罕身上，我们看见神的呼召、本于信得称义、凭著相信神而活、并活在与神的交通里。但在对神的经历里，我们不仅有神的呼召、称义、信心和交通；我们也已经蒙了拣选并豫定。在亚伯拉罕、以撒、雅各身上，我们看见生命经历的不同方面。只有把这三个人连同约瑟摆在一起，我们才看见完整的生命经历。我们看过，雅各需要约瑟来使他完整。新约清楚的启示，我们已被豫定作神的儿子，（弗一5，）甚至作神君尊的儿子。所有神的儿子都要成为君王。启示录告诉我们，圣徒甚至要和基督一同作王，在国度里辖管列国。（启二26～，二十4，6。）在亚伯拉罕或以撒身上，我们看不到君王职分。即使在雅各本人身上，我们也看不到君王职分。这乃是在约瑟身上清楚的启示出来。在创世记末了几章的时候，全世界是在法老的统治之下。但法老不过是个傀儡，当时实际在地上治理的乃是约瑟。约瑟既代表雅各，实际治理地的就是雅各。雅各藉著他的儿子约瑟来治理；约瑟是雅各生命治理的一面。所以，亚伯拉罕、以撒、雅各和约瑟的经历，构成一个完整的生命经历。这种对神的经历开始于蒙拣选，而完成于君王职分。

1As we read Jacob’s record in the book of Genesis, we need to remember that the whole Bible is the word of life. The Bible contains teachings, stories, prophecies, and types, most of which apparently are unrelated to life. But since the whole Bible is the word of God as life, we should not consider the stories in the Bible as mere stories. We must look to the Lord that He might show us the life in all the stories. Most Christians have considered the stories in the book of Genesis merely as stories, neglecting the life found in them. When we were young, many of us enjoyed hearing the stories in the Bible. Undoubtedly, the stories in the Bible are the best. May the Lord give us a way to receive the nourishment of life in all the stories in the Bible. We have pointed out that as far as the experience of life is concerned, Abraham, Isaac, Jacob, and Joseph should not be considered as four separate individuals. In the experience of life, these four persons are one complete unit. In Abraham, we see God’scall ing, justification by faith, living by faith in God, and living in fellowship with God. But in the experience of God there are not only God’s calling, justification, faith, and fellowship; we also have been selected and predestinated. In Abraham, Isaac, and Jacob we see various aspects of the experience of life. Only by putting these three people together with Joseph do we see the completion of the experience of life. We have seen that Jacob needs Joseph to complete him. The New Testament reveals clearly that we have been predestinated to be the sons of God (Eph. 1:5), even the royal sons of God. All God’ss ons shall be kings. In the book of Revelation we are told that the saints will even be co-kings with Christ to rule over the nations in the kingdom (Rev. 2:26-27; 20:4, 6). We do not see the 27 kingship in either Abraham or Isaac. Even if we look at Jacob himself we cannot see the kingship. It is clearly revealed in Joseph. During the time of the last chapters of Genesis, the whole world was under the reign of Pharaoh. Pharaoh, however, was merely a figurehead. The real ruler on earth at that time was Joseph. Since Joseph represented Jacob, the ruler over the earth was actually Jacob. Jacob ruled through his son Joseph who was the ruling aspect of Jacob’s life. Therefore, the experiences of Abraham, Isaac, Jacob, and Joseph constitute one complete experience of life. This experience of God begins with selection and consummates with kingship.

2创世记一章二十六节启示，神创造人的目标是要人照著祂的形像彰显祂，并有祂的管治权代表祂。虽然在亚伯拉罕身上我们看到属神的东西，但在他身上我们没有看到多少神的形像。并且无论在亚伯拉罕或以撒身上，我们都看不到神的管治权。即使在雅各本人身上，我们也几乎看不到神的管治权。神的管治权是在约瑟身上看到的。在雅各同约瑟身上，神的形像和管治权清楚的启示出来。至终，雅各称为以色列，神的王子。他的名字包含了神的名字。在雅各变化过的名字中有神的名字。因为雅各已经真正被变化成神的形像，在他这人里面就有神的彰显。雅各有形像，而约瑟有管治权。因此，他们是一个完整的单位，彰显神并代表神。我们若要看见这一点，必须得著属灵的光照。我们需要祷告说，『主，开我们的眼晴。我们不仅要读圣经的故事，从其中得到知识；我们要在这些故事中看到生命的光，并因其中所含的生命得滋养。』

2Genesis 1:26 reveals that God’s goal in His creation of man was for man to express Him in His image and to represent Him with His dominion. Although we see something of God in Abraham, we do not see in him very much of the image of God. Furthermore, in neither Abraham nor Isaac do we see God’s dominion. Even in Jacob himself we can barely see God’s dominion. God’s dominion is seen in Joseph. In Jacob with Joseph God’sim age and dominion are clearly revealed. Eventually, Jacob was called Israel, the prince of God. His name includes God’s name. In the transformed name of Jacob we have the name of God. Because Jacob had truly been transformed into God’s image, in his being there was the expression of God. While Jacob had the expression, Joseph had the dominion. Hence, as one complete unit, they expressed God and represented Him. If we would see this, we must have spiritual enlightenment. We need to pray, saying, “Lord, open our eyes. We don’t just want to read the stories in the Bible and get knowledge from them. We want to see the light of life in these stories and be nourished by the life they contain.”

3在亚伯拉罕身上，我们看不见多少神的对付。在以撒身上，我们也看不见神的对付，因为神从来没有对付过以撒。以撒只是爱吃。照我们的意见，没有人会同意这点，我们会说，『神阿，你为甚么一直对付我？你为甚么不对付以撒？以撒甚至为著美味出卖你的祝福。』在创世记二十七章三、四节，以撒对以扫说，『往田野去为我打猎；照我所爱的作成美味，拿来给我吃，使我在未死之先，给你祝福。』今天若有一位弟兄这样作，我们会说，『弟兄，你不该这样作，这太属肉体，太属世界了。』但以撒并没有因作这事受到责备。事实上，以撒虽然盲目、错误的祝福，神却尊重他的祝福。这清楚的指明，以撒并不代表受神对付过的生命。雅各的一生才是代表受神对付的生命。一次又一次，神不让雅各过去，神一直把祂的手放在他身上。在创世记二十九章，雅各到了拉班家后，就被摆在变化室里。我们看过，以撒、利百加和以扫，联合起来迫使雅各逃离他的家乡。以撒简单、随和、不善于辨别。这是他的性情和特性。然而，利百加却聪明、灵巧、善于管理。她是个很强的妻子和母亲，管理全家。哥哥以扫不很机灵，但体格强壮。他似乎说，『雅各，我不知道如何像你那样运用心思，但我知道如何用拳头。你也许很精明，但有一天我要杀你。』这三人联合成一队把雅各赶走，迫使他离开慈母和父家。雅各看见他的表妹拉结时，『放声而哭，』（创二九11，）由此我们知道雅各在旅途上受了苦。雅各曾经非常寂寞。他来到拉班家以前所经历的一切，就是要把他送进变化室。在创世记二十九章，雅各进入了这变化室。

3In Abraham we cannot see much of God’s dealing. Neither do we see God’s dealing in Isaac, for God never dealt with him. Isaac simply loved to eat. According to our opinion, none of us would agree with this, saying, “God, why do You deal with me all the time? Why didn’tY ou deal with Isaac? Isaac even sold Your blessing for savory meat.” In 27:3 and 4, Isaac said to Esau, “Go out to the field, and take me some venison; and make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.” If a brother did this today, we would say, “Brother, you shouldn’t do this. This is too fleshly and worldly.” But Isaac was not rebuked for doing this. In fact, although Isaac blessed blindly and wrongly, God honored his blessing. This clearly indicates that Isaac does not represent the life which has been dealt with by God. Jacob’s life is the life which represents God’s dealings. Time after time, God did not let Jacob go. Instead, He kept His hand upon him. In chapter twenty-nine, Jacob, after coming to Laban’sho me, was put into the transformation room. As we have seen, Isaac, Rebekah, and Esau worked together to force Jacob to escape from his home. Isaac was simple, easygoing, and not disposed to exercise his discernment. This was his disposition and character. Rebekah, however, was clever, ingenious, and manipulative. Being a strong wife and mother, she manipulated the whole family. Esau, the brother, was not very intelligent, but he was physically strong and seemed to say, “Jacob, I don’t know how to exercise my mind as you do, but I do know how to exercise my fist. You may be smart, but one day I will kill you.” These three people worked together as a team to chase Jacob away, forcing him to leave his loving mother and his father’sho me. We know that Jacob suffered on his journey by the fact that he “lifted up his voice and wept” when he saw his cousin Rachel (29:11). Jacob had been very lonesome. All that he had experienced prior to coming to Laban’sho me was simply to bring him into the room of transformation. In chapter twenty-nine, Jacob was admitted to this room.

（5）神主宰领雅各遇见拉结和拉班

5) God’s Sovereignty in Leading Jacob to Meet Rachel and Laban

4神主宰的领雅各遇见拉结和拉班。（创二九1～14。）雅各行过漫长的路程后，来到一个地方，认为是他舅舅拉班所居之地。圣经没有说雅各从一地到另一地，探寻正确的地方。没有，圣经说，雅各只来到一个地方，并且立刻发现那就是拉班所居之地。雅各在井旁和一些人略略交谈后，就遇见了他舅舅拉班的女儿拉结。这是神的主宰，来的是拉结而不是利亚。我们知道这是神主宰的安排，因为在创世记二十八章十五节神应许雅各说，『我也与你同在，你无论往那里去，我必保佑你，领你归回这地，总不离弃你，直到我成全了向你所应许的。』神是信实的，并遵守祂的话，规正雅各的脚步，带他到拉班所居之地。然后神带拉结在井旁遇见雅各。在创世记二十四章十三至三十二节，以撒的仆人遇见了利百加和拉班，这里雅各自己遇见了拉结和拉班。在此我们看见神的主宰。我们都是神所拣选的人。你若相信你是神所拣选的人，就必须相信凡你所遭遇的都是出于神。无论我们过去所遭遇的，现在正发生的，都是出于神。切勿对你的环境不满。你既是一个神所拣选的人，你的定命就在神的手中，你的目的地就在神的指引下。你进入召会生活不是偶然的，乃是因著神的手；祂已经拣选了你。我们不仅在神的大拇指下，更在祂的手中。甚么时候你要对付一样东西，你会把这样东西紧握在手中。不要害怕在神的大拇指下，因为这是你在祂手中的记号。你只要说，『赞美主！我在祂的大拇指下，并在祂的手中。』我们是今日的雅各，我们都在神的手中。

4God sovereignly led Jacob to meet Rachel and Laban (29:1-14). After traveling a very long distance, Jacob came to a certain place, supposing it to be the place where his uncle Laban lived. The Bible does not say that Jacob was groping for the right place, moving from one place to another. No, it says that he came to just one place and that he immediately discovered that it was the place where Laban lived. After conversing briefly with some people at the well, Jacob met Rachel, his uncle Laban’s daughter. It was sovereign of God that Rachel came and not Leah. We know that this was God’ss ove reign arrangement because in 28:15 God promised Jacob, saying, “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.” God was faithful and kept His word, regulating Jacob’s steps and bringing him to Laban’s dwelling place. Then God brought Rachel to meet Jacob at the well. In 24:13-32, Rebekah and Laban were met by Isaac’s servant. Here Rachel and Laban are met by Jacob himself. In this we see God’s sovereignty. We all are God’s chosen ones. If you believe that you are a chosen one of God, then you must believe that whatever happens to you is of God. Whatever happened to us in the past, or is taking place in the present, is of God. Never be discontented with your circumstances. As one of God’s chosen ones, your destiny is in God’shan dandy our destination is under His direction. Your coming into the church life was not an accident. It was brought about by the hand of the God who has chosen you. Not only are we under God’s thumb; we are also in His hand. Whenever you are about to deal with something, you will hold it fast in your hand. Do not be afraid of being under God’s thumb, for this is a sign that you are in His hand. Simply say, “Praise the Lord! I’m under His thumb and in His hand.” As today’s Jacobs, we all are in God’s hand

（6）拉班欺诈雅各将二女嫁给他

6) Laban’s Cheating in Marrying His Two Daughters to Jacob

5当雅各告诉拉结，他是她父亲的外甥，是利百加的儿子，拉结就跑去告诉她父亲。（创二九12。）在创世记二十九章十三、十四节，拉班『跑去迎接，抱著他与他亲嘴，领他到自己的家。』然后拉班对雅各说，『你实在是我的骨肉。』（创二九14。）拉班是个政客。雅各和他同住了一个月后，他认为雅各对他应该很有用，就说，『你虽是我的骨肉，岂可白白的服事我，请告诉我你要甚么为工价？』（创二九15。）拉班是在想如何捉住、留住并利用雅各。在创世记中，没有一个人比拉班更精明，甚至雅各也不如他。雅各虽然精明，但神更精明，神似乎说，『雅各，你很精明，但我要豫备一个比你更精明的人。』拉班不是偶然出生的；他是照著神的豫备出生的，为要变化雅各。外科手术在手术室进行以前，很多工具要豫备好。同样，像弯刀一样的拉班，是为雅各豫备的。拉班似乎对雅各说，『你不该白白的服事我。请告诉我你要甚么为工价。』深爱拉结的雅各，对拉班很诚实，他说，『我愿为你小女儿拉结服事你七年。』（创二九18。）爱情使人盲目并愚蠢。当我读雅各的故事时，我说，『雅各，你太笨了，你不该说你愿意为拉结工作七年。你应该说你愿意工作七个月。』像雅各这样狡猾的人，怎么会这样愚蠢？因为他爱拉结，不惜任何代价要得著她。然而，雅各也相当聪明，他知道如果题议短期受雇，拉班不会同意这项交易。因他惟恐失去拉结，所以题议为拉班工作七年，好得著拉结为妻。这样长期工作，不是一件小事。如果我是雅各，我会先题议工作七个月，然后关于时间长短，再和拉班讨价还价。

5When Jacob told Rachel that he was her father’s brother and that he was Rebekah’s son, she ran and told her father (29:12). In 29:13 and 14, Laban “ran to meet him, and embraced him, and kissed him, and brought him to his house.” Then Laban said to Jacob, “Surely thou art my bone and my flesh” (29:14). Laban was a politician. After Jacob had stayed with him for a month, Laban, thinking that Jacob should be useful to him, said, “Because thou art my brother, shouldest thou therefore serve me for nought? Tell me, what shall thy wages be?” (29:15). Laban was wondering how to catch, keep, and utilize Jacob. No one in the book of Genesis is smarter than Laban. Not even Jacob could outsmart him. Although Jacob was smart, God was smarter and seemed to say, “Jacob, you are smart. But I’ll prepare one who i seven smarter than you are.” Laban was not born accidentally; he was born according to God’s preparation for the sake of Jacob’s transformation. Before surgery is performed in an operating room, many instruments are prepared. In like manner, Laban, who resembled a curved knife, was prepared for Jacob. Laban seemed to be saying to Jacob, “You shouldn’t serve me for nothing. Tell me what you want as a wage.” Jacob, who loved Rachel, was honest with Laban and said, “I will serve thee seven years for Rachel thy younger daughter” (29:18). Love makes people blind and foolish. When I read Jacob’s story, I said, “Jacob, you were stupid. You shouldn’t have said that you would work seven years for Rachel. You should have said that you would work seven months.” How could someone as crafty as Jacob have been so foolish? Because he loved Rachel and wanted to secure her at any cost. However, Jacob also was quite clever, realizing that if he had proposed a short term of employment, Laban would not have agreed to the deal. Therefore, because he was afraid of losing Rachel, Jacob offered to work for Laban for seven years that he might have her as his wife. It is not a small thing to work for such a long period of time. If I had been Jacob, I firstly would have offered to work for seven months and then I would have bargained with Laban about the length of time.

6拉班很贪心，剥夺他的外甥七年。圣经没有说，七年满了之后，拉班叫雅各来，告诉他娶拉结的时候到了。不，乃是雅各向拉班说，『日期已经满了，求你把我的妻子给我，我好与她同房。』（创二九21。）雅各似乎说，『拉班，我的七年已经满了，我的妻子在那里？我已经为你工作，现在你必须给我工价。』拉班非常精明。他摆设筵席，请齐了那地方的众人，然后将女儿利亚送来给雅各，』雅各就与她同房。』（创二九22～23。）筵席是在白天，结婚却是在晚上。那晚拉班欺骗了雅各，把大女儿利亚代替拉结给了雅各。第二天早晨雅各发现拉班欺骗了他，就说，『你向我作的是甚么事呢？我服事你，不是为拉结么？你为甚么欺哄我呢？』（创二九。）雅各不喜欢眼晴没有神气的利亚；他爱『生得美貌俊秀』的拉结。（创二九17。）雅各向拉班抱怨之后，拉班说，『大女儿还没有给人，先把小女儿给人，在我们这地方没有这规矩。你为这个满了七日，我就把那个也给你，你再为她服事我七年。』（创二九26～27。）拉班的确是一把弯刀。虽然如此，雅各还是同意这项安排，受拉班欺骗，为他所爱的妻子拉结，整整工作了十四年。

6Laban was greedy, robbing his nephew for seven years. The Bible does not say that after the seven years were expired, Laban called Jacob and told him that it was time to marry Rachel. No, it was Jacob who said to Laban, “Give me my wife, for my days are fulfilled, that I may go in unto her” (29:21). Jacob seemed to be saying, “Laban, my seven years have been fulfilled. Where is my wife? I have worked for you, and now you must give me my wage.” Laban was very smart. After gathering together all the men of that place and making a feast, he took Leah his daughter and brought her to Jacob, “and he went in unto her” (29:22-23). The feast was during the day, but the marriage was at night. That night Laban beguiled Jacob, giving him his elder daughter Leah in place of Rachel. When Jacob discovered the next morning that Laban had cheated him, he said, “What is this thou hast done unto me? Did not I serve with thee for Rachel? Wherefore then hast thou beguiled me?” (29:25). Jacob did not care for Leah, whose eyes were 25 dull; he loved Rachel who was “beautiful of form and beautiful of appearance” (29:17, Heb.). After Jacob had complained to him, Laban said, “It must not be so done in our country, to give the younger before the firstborn. Fulfill her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years” (29:26-27). Laban was truly a crooked knife. Nevertheless, Jacob agreed to this arrangement, having been beguiled by Laban to work a total of fourteen years for Rachel, the wife of his preference.

7神主宰的手在这境遇里面。雅各爱拉结，但神主宰的使拉结离开他。雅各没有为利亚劳苦一天，利亚却被当作附加的礼物自白的给了他。在此我们看见，神会让你得著你所爱的，但你得付代价。你所爱的总会使你付出很多，因为除了给你这个以外，神要给你一个附加的。神似乎说，『雅各，你爱拉结么？我会将她给你，但你必须付代价。你付了这高价以后，我要给你一个附加的。这附加的乃是照著我的旨意的。』拉结是雅各照著自己拣选和偏好而有的妻子，但利亚是他照著神的观念和旨意而有的妻子。这在创世记四十九章三十一节得到证明。那里告诉我们，雅各把利亚葬在麦比拉洞，就是埋葬亚伯拉罕、撒拉、以撒和利百加那个奇妙的洞里。请注意，葬在那里的是利亚，不是拉结。神是一致的。在祂眼中，一个丈夫只有一个妻子，神不承认拉结是雅各的妻子，因为她是雅各偏爱的。利亚才是雅各真正的妻子。神除了给雅各他所偏爱的以外，还教了他很多功课。同样，你是为主作工的人，也许喜爱有某位弟兄作你的同工。但那位同工是你照著自己的偏好选择的，不是神照著祂的旨意选择的。我们的神是大的，你若要你的偏好，神会说，『我会让你得著你所偏好的，但这是我给你一些对付和变化，教你一些功课的好机会。至终，我要将我所拣选，你所不喜欢的人给你，作你真正的同工。』

7God’ss ove reign hand was in this situation. Jacob loved Rachel, but God sovereignly kept her away from him. While Jacob did not labor one day for Leah, she was given to him as a free gift, as an addition. In this we see that God will let you have your preference, but you must pay the price for it. Your preference will always cost you a great deal, for besides giving it to you, God will give you an addition. God seemed to be saying, “Jacob, do you love Rachel? I will give her to you, but you must pay the price. After you pay this high price, I shall give you an addition. This addition is according to My will.” Rachel was Jacob’s wife according to his choice and preference, but Leah was his wife according to God’s concept and will. Proof of this is found in 49:31, where we are told that Jacob buried Leah in the cave of Machpelah, the wonderful cave in which Abraham, Sarah, Isaac, and Rebekah were buried. Notice that Leah, not Rachel, was buried there. God is consistent. In His eyes there is one wife for one husband. God did not recognize Rachel as Jacob’s wife, because she was Jacob’sp reference. Leah was Jacob’s real wife. In addition to giving Jacob his preference, God taught him many lessons. In like manner, you, a worker for the Lord, may prefer to have a certain brother as your co-worker. But that co-worker is selected by you according to your preference, not by God according to His will. Our God is great. If you want your preference, God may say, “I shall let you have your preference. But this is a good opportunity for Me to give you some dealings and transformation and to teach you some lessons. Eventually I shall give you as your real co- worker the one whom I have selected and whom you do not like

8神将利亚给了雅各。雅各爱她么？可能不爱。创世记二十九章三十一节告诉我们：『利亚被恨。』（见和合本小字注。）首先，利亚被拉结所恨，然后被雅各所恨。雅各无疑是受了拉结的影响。有人教导说，神从不让我们有自己的选择。这教导不准确。神会让你有自己的选择，但随著这选择，你会受到若干的对付和变化。

8God gave Leah to Jacob. Did Jacob love her? Probably not. In 29:31 we are told that “Leah was hated.” Firstly, she was hated by Rachel and then she was hated by Jacob who undoubtedly was influenced by Rachel. Some have taught that God never allows us to have our choice. This teaching is inaccurate. God will permit you to have your choice, but along with it, you will have a certain amount of dealing and transformation

（7）雅各的妻子在生孩子的事上争竞、嫉妒并争斗

7) The Competition, Envy, and Wrestling between Jacob’s Wives in Bearing Children

9雅各的两个妻子在生孩子的事上争竞。这种争竞把雅各放进火炉里，使他像热锅上的蚂蚁。拉班的两个女儿，和她们的两个使女，四个女人使雅各的生活艰难。如果他没有偏好，他会只有一个妻子。因著他有偏好，至终他得了四个妻子。正如我们所看过的，他所拣选的妻子拉结，不是他真正的妻子；他真正的妻子是他不喜欢的利亚。因著拉结和利亚之间的争竞，她们的两个使女辟拉和悉帕，也给了雅各作妻子。（创三十4，9。）这四个女人成了捉弄雅各的一队。我们比较雅各与以撒，看见以撒非常简单。他没有偏好，只接受临到他的人和事。所以给了他的，是最好的妻子利百加。以撒的事例并不复杂。但雅各的事例很复杂，因为他有偏好。虽然如此，雅各有自己的偏好也在神的主宰之下。不要轻视自己说，『我真恨自己，为甚么不生得简单一点？』相反的，你该为著你的不简单赞美神说，『主阿，感谢你没有把我创造成简单的人。主，赞美你，我是这么复杂。』你有没有这样感谢赞美过神？不要说，『哦，我为著过去所犯的错误难过。』甚至你的错误也在神的主宰之下。我们许多人若从来没有犯过错误，今天可能不会在召会生活中。赞美主，我们的错误把我们带进了召会生活中。要为著神的主宰赞美祂！我每逢读到拉班欺骗雅各，就会发笑。在所有人类的历史中，可能从来没有一个作丈人的，跟女婿开这样的玩笑。只有在圣经中，我们才读到这样的事。那天晚上，雅各梦想得著了他所拣选的，但天一亮，却看见他所得著的是他所不喜欢的。在这里我们看见神的主宰。然后，除了利亚和拉结以外，另外两个妻子也给了雅各。雅各必然不想娶四个妻子。所有结了婚的弟兄们都能作见证，一个妻子就彀了。但雅各不再有拣选了。四个妻子给了他，对这事他不能作甚么。他被她们包围，不再有自由去作想要作的事了。

9Jacob’st wo wives competed in bearing children. This competition put Jacob into the oven, making him like an ant in a hot oven. Four women, Laban’s two daughters and their two maids, made life difficult for Jacob. If he had had no preference, he would only have had one wife. Eventually, due to his having a preference, he was given four wives. As we have seen, Rachel, the wife of his choice, was not his real wife; his real wife was Leah, the one he did not like. Because of the rivalry between Rachel and Leah, their two maids, Bilhah and Zilpah, were given to Jacob as wives (30:4, 9). These four women were a team playing against Jacob. As we compare Jacob with Isaac, we see that Isaac was very simple. He had no preference, but accepted whomever and whatever came to him. Thus, the best wife, Rebekah, was given to him. In Isaac’s case, there were no complications. But there were many complications in Jacob’s case because he had a preference. Nevertheless, Jacob’shaving his own preference was also under God’s sovereignty. Do not despise yourself, saying, “I just hate myself. Why wasn’t I born simple?” Rather, you should praise God for your not being simple, saying, “O Lord, thank You for not creating me as a simple person. Praise You, Lord, that I am so complicated.” Have you ever thanked and praised God in this way? Do not say, “Oh I’m sorry for the mistakes I made in the past.” Even your mistakes are under God’s sovereignty. If many of us had never made any mistakes, we would probably not be in the church life today. Praise the Lord that our mistakes have brought us into the church life. Praise God for His sovereignty! I laugh whenever I read of Laban’s beguiling Jacob. In all of human history, there probably has not been another time when a father - in - law has played such a trick on his son-in-law. Only in the Bible do we read of such a thing. During the night, Jacob was dreaming of having his choice, but when the day dawned, he saw that he had been given the one he did not like. Here we see God’s sovereignty. Then, in addition to Leah and Rachel, two other wives were given to Jacob. Jacob surely did not intend to have four wives. As all the married brothers can testify, one wife is enough. But Jacob no longer had a choice. Four wives were given to him, and there was nothing he could do about it. He was surrounded by them and was no longer free to do what he wanted.

10一天，雅各的大儿子流便，往田里去寻见风茄，拿来给他母亲利亚。（创三十14。）根据雅歌七章十三节，风茄表征爱情的果子。拉结想要这风茄，利亚说，『你夺了我的丈夫还算小事么？你又要夺我儿子的风茄么？』（创三十15。）拉结说，那夜利亚可以得著雅各，用以交换流便的风茄。到了晚上，雅各从田里回来，利亚出来迎接他，说，『你要与我同寝，因为我实在用我儿子的风茄，把你雇下了。』（创三十16。）雅各失去了他的自由。他像排球从一人传给另一人。雅各在这样的困境中，因为他的妻子在生孩子的事上彼此争竞。我们读雅各的故事，必须为著神这样的主宰、公平和刻意敬拜祂。雅各爱拉结，不爱利亚。但那被恨的利亚给他生了四个儿子，（创二九31～35，）被爱的拉结却不生育。（创三十1～2。）创世记二十九章三十一节说，『耶和华见利亚被恨，就使她生育；拉结却不生育。』（另译。）利亚虽然被恨，却在神眼中蒙恩。当利亚生第一个孩子流便（这名的意思是『看见儿子』）的时候，她说，『耶和华看见我的苦情。』（创二九32。）利亚第二个儿子名叫西缅，这名的意思是『听见。』生了西缅以后，她说，『耶和华因为听见我失宠，所以又赐给我这个儿子。』（创二九33。）利亚第三个儿子名叫利未，这名的意思是『联合。』当利未出生的时候，利亚喊说，『我给丈夫生了三个儿子，他必与我联合。』（创二九34。）创世记二十九章三十五节告诉我们，利亚『又怀孕生子，说，这回我要赞美耶和华，因此给他起名叫犹大；这才停了生育。』犹大这名的意思是『赞美。』生了这四个儿子以后，利亚所能作的，没有别的，只有赞美主。

10One day, Reuben, Jacob’s firstborn, found some mandrakes in the field and gave them to his mother Leah (30:14). According to Song of Songs 7:13, mandrakes are a type of love fruit. When Rachel wanted the mandrakes, Leah said, “Is it a small matter that thou hast taken my husband? And wouldest thou take away my son’s mandrakes also?” (30:15). To this Rachel said that Leah might have Jacob that night in exchange for Reuben’s mandrakes. When Jacob came from the field that evening, Leah met him and said, “Thou must come in unto me; for surely I have hired thee with my son’s mandrakes” (30:16). Jacob had lost his freedom. He was like a volleyball being passed from one person to another. Jacob was in such a predicament because his wives were competing with each other in childbearing. As we read Jacob’s story, we must worship God for His being so sovereign, fair, and purposeful. Jacob loved Rachel, not Leah. But the hated Leah bore him four sons (29:31-35), and the loved Rachel was barren (30:1-2). Genesis 29:31 says, “When the Lord saw that Leah was hated, he opened her womb: but Rachel was barren.” Although Leah was hated, she found favor in God’se yes. When Leah gave birth to her firstborn, Reuben, whose name means “See a son,” she said, “Surely the Lord hath looked upon my affliction” (29:32). Leah’s second son was named Simeon, whose name means “Hearing.” After giving birth to Simeon, she said, “Because the Lord hath heard that I was hated, he hath therefore given me this son also” (29:33). Leah’s third son was named Levi, whose name means “Joined.” When Levi was born, Leah exclaimed, “Now this time will my husband be joined unto me, because I have born him three sons” (29:34). In 29:35 we are told that Leah “conceived again, and bare a son: and she said, “Now will I praise the Lord: therefore she called his name Judah; and left bearing.” The name Judah means “Praise.” After bearing these four sons, Leah could do nothing except praise the Lord.

11拉结见自己不给雅各生子，就嫉妒她姐姐，对雅各说，『你给我孩子，不然我就死了。』（创三十1。）雅各听见这话，就生气说，『叫你不生育的是神，我岂能代替祂作主呢？』（创三十2。）你想雅各在这种情况中有很多享受么？不，他一直受困扰。拉结于是把她的使女辟拉给雅各作妻子。（创三十3～4。）神在这件事上也是主宰的。辟拉生了两个儿子：一个名叫但，意思是『伸冤，』另一个名叫拿弗他利，意思是『我的争斗。』（创三十5～8。）但出生的时候，拉结宣告说，『神伸了我的冤，也听了我的声音，赐我一个儿子。』（创三十6。）神有没有为拉结表白，只有神知道。但照拉结的领会，神已经为她表白。当辟拉生拿弗他利的时候，拉结说，『我用大能的争斗与我姐姐争斗，并且得胜。』（创三十8，另译。）在希伯来文中，本节『大能的』这辞是用在神身上的。因此，这辞可译为『神的争斗。』这不是说拉结和利亚相争，乃是说她多次到神面前去，说，『神阿，你必须伸冤并表白。你给了我姐姐利亚四个儿子，但你一个也没有给我。』她这样用『神的争斗』来争斗。换句话说，她是在神面前争斗，并且，在辟拉生了拿弗他利之后，她以为已经得胜，赢得了争讼。然而，但和拿弗他利不是她生的，乃是她的使女生的。利亚看见拉结的使女生了两个儿子，她似乎说，『倘若拉结能把使女给雅各，我为甚么不能照样作？我也要这样作！』利亚于是把她的使女悉帕给雅各作妻子，她给雅各生了两个儿子－迦得和亚设。（创三十9～13。）迦得的意思是『万幸，』亚设的意思是『快乐。』迦得出生时，利亚说，『万幸！』（创三十。）亚设出生时，她说，『我快乐阿，因为众女子都要称我是有福的。』（创三十13，另译。）从好的一面说，利亚是幸福的，因她自己给雅各生了四个儿子，又藉著她的使女生了两个。她想她是快乐的，众女子都要称她为有福。在希伯来文，快乐与有福二辞字根相同。因此，快乐的人就是有福的人，有福的人就是快乐的人。这是利亚的观念。神又给利亚两个儿子：以萨迦和西布伦。（创三十17～20。）以萨迦这名的意思是『雇金。』他出生的时候，利亚说，『神给了我雇金，因为我把使女给了我丈夫。』（创三十18，直译。）利亚在深处必然想，以萨迦的出生是因为她用流便的风茄向拉结雇了雅各。这进一步指明这些女人之间的争竞。西布伦出生时，利亚说，『神赐我厚赏，我丈夫必与我同住，因我给他生了六个儿子。』（创三十20。）利亚似乎说，『我不要雅各离开我，我要他和我在一起。』在这记载中，我们清楚看见雅各妻子之间的争竞。

11When Rachel saw that she had borne Jacob no children, she envied her sister and said to Jacob, “Give me children, or else I die” (30:1). When Jacob heard this, he was angry and said, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” (30:2). Do you think that Jacob had much enjoyment in this situation? No, he was constantly troubled. Rachel then gave Jacob Bilhah her handmaid as his wife (30:3-4). God was sovereign in this matter also. Bilhah gave birth to two sons: Dan, whose name means “Judging,” and Naphtali, whose name means “My wrestling” (30:5-8). At the birth of Dan, Rachel declared, “God hath judged me, and hath also heard my voice, and hath given me a son” (30:6). Whether God had vindicated Rachel or not is known only to Him. But according to Rachel’s understanding, God had vindicated her. When Bilhah gave birth to Naphtali, Rachel said, “With mighty wrestlings have I wrestled with my sister, and I have prevailed” (30:8, Heb.). In Hebrew, the word mighty in this verse (great in KJV) is the word for God. Hence, this phrase may be rendered as “wrestlings of God.” This does not mean that Rachel fought with Leah; it means that she went to God many times, saying, “O God, You must judge and vindicate. You have given four sons to my sister Leah, but You have not given any to me.” She wrestled in this manner with the “wrestlings of God.” In other words, she had wrestled in the presence of God, and, after the birth of Naphtali, she thought that she had prevailed and won the case. However, Dan and Naphtali were not brought forth by her, but by her maid. When Leah saw that Rachel’s maid had given birth to two sons, she seemed to say, “If Rachel can give her maid to Jacob, then why can’t I do the same? Let me do it, too!” Leah then gave her maid Zilpah to Jacob as a wife and she bore him two sons—Gad and Asher (30:9-13). Gad means “Fortunate,” and Asher means “Happy.” When Gad was born, Leah said, “Fortunate!” (30:11, Heb.), and when Asher was born, she said, “Happy am I, for the daughters will call me blessed” 11 (30:13). In a good sense, Leah was fortunate because she had borne Jacob four sons herself and two more through her maid. She thought that she was happy and that all women would bless her. In Hebrew, the words happy and blessed are of the same root. Thus, a happy person is a blessed person and a blessed person is a happy person. This was Leah’s concept. God gave Leah two more sons: Issachar and Zebulun (30:17-20). The name Issachar means “Hire.” When he was born, Leah said, “God hath given me my hire, because I have given my maiden to my husband” (30:18). Deep within, Leah must have thought that Issachar was born because she had hired Jacob by giving Reuben’s mandrakes to Rachel. This is a further indication of the competition between these women. When Zebulun was born, Leah said, “God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons” (30:20). Leah seemed to be saying, “I don’t want Jacob to leave me. I want him to stay with me.” In this record we clearly see the competition between Jacob’s wives.

12直到这时，拉结自己还没有生过孩子。让我们来看看年表。雅各到拉班家约在主前一七六○年，结婚约在主前1753一七五三年，八年后生约瑟。在神主宰的手下，拉结不生育，一直过了八年，没有生孩子。然后神给她一个儿子，她给他起名叫约瑟，说，『愿耶和华再增添我一个儿子。』（创三十。）约瑟这名的意思是『增添，』指明拉结要神给她再增添一个儿子。六年后便雅悯出生，她的愿望得了成就。（创三五16～20。）生便雅悯对她是非常艰难、痛苦的经验，使拉结付出生命的代价。拉结临终时生了便雅悯，拉结给他『起名叫便俄尼，他父亲却给他起名叫便雅悯。』（创三五18。）便俄尼的意思是『我的忧患之子。』何等有意思，雅各给孩子改名为便雅悯，意思是『右手之子。』在圣经中，便雅悯是基督的豫表。首先，基督是便俄尼，就是忧患之子，（赛五三3，）但至终祂成了便雅悯，就是神的右手之子。（太二六64。）拉结生了两个儿子，但在生第二个儿子时失去了生命。这就是说，雅各用他爱妻为代价得著他最后的儿子。这些经历就像许多把刀，把雅各切碎。雅各爱拉结，但拉结不生育。生约瑟以后，她盼望有第二个儿子。这愿望得成就是以她的生命为代价。雅各爱约瑟和便雅悯。在他十二个儿子中间，他们是他最爱的两个。雅各虽然得著这两个儿子，但神不让他同时有爱妻拉结和这两个宠儿。在以下各章，我们要看到雅各因约瑟和便雅悯受了多少苦。在这一切里面，雅各一直在神主宰和变化之手的工作下。

12At this point, Rachel still had not borne any children of her own. Let us consider the chronology. Jacob went to Laban’s home approximately in the year 1760 B.C. and he was married in approximately B.C. Eight years later, Joseph was born. Under God’ss ove reign hand, Rachel was barren, not bearing any children until eight years had passed. Then God gave her a son whom she called Joseph, saying, “The Lord shall add to me another son” (30:24). The meaning 24 of the name Joseph—”Adding”—indicates that Rachel wanted God to add another son to her. Her desire was fulfilled six years later with the birth of Benjamin (35:16-20). Delivering Benjamin was a very difficult ordeal for her, costing Rachel her life. Giving birth to Benjamin as she was dying, Rachel “called his name Benoni: but his father called his name Benjamin” (35:18). Benoni means “Son of my sorrow.” How meaningful it is that Jacob changed the child’s name to Benjamin, which means “The son of the right hand.” In the Bible, Benjamin is a type of Christ. Firstly, Christ was Benoni, the Son of sorrow (Isa. 53:3), but eventually He became Benjamin, the Son at the right hand of God (Matt. 26:64). Rachel gave birth to two sons, but in delivering the second she lost her life. This means that Jacob gained his last son at the cost of his beloved wife. These experiences were like knives which cut Jacob to pieces. Jacob loved Rachel, but she was barren. After giving birth to Joseph, she expected to have a second son. This desire was fulfilled at the cost of her life. Jacob loved Joseph and Benjamin. Among all his twelve sons, they were his two favorites. Although Jacob gained these two sons, God never allowed him to have Rachel, his dear wife, and these two favorite sons at the same time. In the following chapters we shall see how much Jacob suffered over Joseph and Benjamin. In all this, Jacob was constantly under the working of God’ss ove reign, transforming hand.

13读这几章何等有意思，看到其中所包含的生命，又是何等有帮助。虽然这几章似乎很长，却包含许多滋养我们的东西。我们越思想雅各的记载，越体会我们的记载和他的完全一样。在神眼中，雅各的故事就是我们众人的故事。我们是在神手下今日的雅各，因为神现今正在我们身上完成祂变化的工作。为著祂的手感谢祂，为著祂变化的工作感谢祂。不管我们的情况、环境和遭遇如何，我们总是在祂变化的手下。

13How meaningful it is to read these chapters and how helpful it is to see the life they contain. Although these chapters seem quite long, they contain much nourishment for us. The more we consider Jacob’s record, the more we realize that our record is exactly the same as his. In God’se yes, Jacob’s story is the story of us all. We are today’s Jacobs under God’s hand, for God is now accomplishing His transforming work in us. Thank Him for His hand and thank Him for His transforming work. Regardless of our situation, environment, and circumstances, we are always under His transforming hand.