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创世记生命读经 · 第79篇

被变化（二）

BEING TRANSFORMED (2)
1创世记几乎包含了圣经一切真理的种子。遵照这原则，每当我们来看创世记中的某些点，就要认清这些点在圣经以后各卷书中的发展。换句话说，要明白创世记中的任何一点，都需要在圣经别处追寻其发展。若没有其他各卷书，我们就无法明白创世记。创世记不仅仅是一卷故事书。我们若要从这卷书的各点得著生命、供应、启示和异象，就必须到圣经以后各卷书中追踪各点的发展。关于神的家这个真理，是种在创世记二十八章。你如果仔细读圣经，会看见神的家第一次是在这一章题到的。神的家，伯特利，是在给雅各的异象中，十分特别的题到的。首先，雅各作了一个梦，然后这梦在神的默示下解开。雅各在他的梦里，看见天开了，有一个梯子立在地上，从地上通到天上，有神的使者在梯子上，上去下来。任何一个梦，都是先有梦中的事实，然后有适当的解释。雅各没有但以理来为他解梦，然而，这个抓夺者成了自己的但以理。他的确把梦解释得很好，他说，『这地方何等可畏，这不是别的，乃是神的家，也是天的门。』（创二八17，另译。）雅各说，伯特利这地方是可畏的。你若要到天上去，必须通过这可畏的地方，因为神的家是天的门。雅各作梦之后，又许愿说，『神若与我同在，在我所行的路上保佑我，又给我食物吃，衣服穿，使我平平安安的回到我父亲的家，我就必以耶和华为我的神。』（创二八20～21。）他没有在亲密的祷告中对神说话，却许了一个愿；雅各说，他所立为柱子的石头，必作神的家，这是他所许之愿的一部分。（创二八22。）在雅各所许的愿里，我们看见他的梦进一步的解释。他醒来时说，那地方是神的家。然后他应许说，他用来作枕头的石头要建造为神的家。这里我们看见，神的家要用雅各所倚靠的石头来建造。雅各用来作枕头的石头，是基督的影儿、豫像、豫表。只有基督是真磐石，可以作枕头，我们可以将疲乏的头安枕其上。我们所安息其上的这位基督，要成为神的家。这是建造神家的材料。创世记二十八章第一次题到为著神建造的石头。当然，第二章题到红玛瑙，但不是那么清楚。作我们倚靠的石头，要成为神的家；这意思是，我们所经历为安息和倚靠的基督，要成为神家建造的材料。
1Genesis contains the seeds of nearly all the truths in the Bible. If we observe this principle, whenever we come to certain points in this book, we shall recognize that they are developed in the following books of the Bible. In other words, in order to understand any point in Genesis, we need to trace its development elsewhere in the Scriptures. Without the other books, we simply cannot understand Genesis. Genesis is not merely a book of stories. If we would derive the life, the supply, the revelation, and the vision from all the points found in the book of Genesis, then we must follow their development in all the subsequent books of the Bible. The truth concerning the house of God was sown in chapter twenty-eight. If you read the Bible carefully, you will see that the house of God was first mentioned in this chapter. The house of God, Bethel, is mentioned in relation to a vision granted to Jacob in a very extraordinary way. Firstly, Jacob had a dream and then his dream was interpreted under divine inspiration. In his dream, Jacob saw the heavens open and a ladder set up on the earth extending from earth to heaven. Upon the ladder the angels of God were ascending and descending. With any dream, we firstly have the facts in the dream and then the proper interpretation. Jacob did not have a Daniel to interpret his dream for him; instead, this supplanter became his own Daniel. He certainly did an excellent job interpreting his dream, saying, “How dreadful is this place! this is none other but the house of God, and this is the gate of heaven” (28:17). Jacob said that this place, Bethel, was dreadful. If you would go to heaven, you must pass through this dreadful place, for the house of God is the gate of heaven. After his dream, Jacob also made a vow, saying, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’sho use in peace; then shall the Lord be my God” (28:20-21). Instead of speaking to God in an intimate prayer, he made a vow. As part of his vow, Jacob said that the stone which he had set up for a pillar would be God’sho use (28:22). In Jacob’s vow we see a further interpretation of his dream. Upon waking, Jacob said that that place was the house of God. Then he promised that the stone he used for a pillow would be built up into God’sho use. We see here that the house of God will be built with the stone which was Jacob’s trust. The stone that Jacob used as a pillow is a shadow, a prefigure, a type, of Christ. Only Christ is the real rock that can be the pillow upon which we can lay our weary head. The very Christ on whom we rest will become the house of God. This is the material for building the house of God. In Genesis 28 we have the first mention of the stone for God’s building. Of course, in chapter two the onyx stone is mentioned, but it is not mentioned in a clear way. The stone which is our trust will become the house of God. This means that the Christ whom we experience as our rest and trust will become the building material for God’sho use.
2在创世记三十五章，伯特利的异象再次出现；不过，这次不是仅仅一个梦，乃是一个实际。不是仅仅一个异象，乃是一个事实，一个经历。创世记二十八章和三十五章有个不同点：前者仅仅是一个梦。伯特利，天的门，梯子，使者－一切都是在梦中看见的。我们最多只能说，这梦是一个异象，那时还没有事实，没有实际。那个梦是在创世记三十五章才得到实现。
2In chapter thirty-five the vision of Bethel came again. This time, however, it did not come just as a dream; it came as a reality. It was not only a vision, but a fact and an experience. The difference between chapters twenty-eight and thirty-five is that chapter twenty-eight was merely a dream. Bethel, the gate of heaven, the ladder, the angels— everything was seen in a dream. At most, we can only say that this dream was a vision. Up to that point there was no fact, no reality. The fulfillment of the dream comes into being in chapter thirty-five
（4） 在伯特利
4) At Bethel
3在本篇信息中，我们需要来看雅各在伯特利的经历。（创三五6～7，9～15。）在创世记三十五章，雅各经历了重大的改变。我们在上篇信息看过，雅各回应神叫他起来上伯特利去的嘱咐，有了一次彻底的清理。这次彻底的清理不仅是他作的，也是一切与他同在的人作的。雅各不仅关心他自己，也关心每个与他同在的人。这是有力的证明，他已经有了根本彻底的改变。无疑的，雅各已经被变化了。
3In this message we need to consider Jacob’s experience at Bethel (35:6-7, 9-15). In Genesis 35 Jacob underwent a major change. As we saw in the last message, Jacob reacted to God’s charge to arise and go up to Bethel by having a thorough clearance. This thorough clearance was not only made by him but by all those who were with him. Jacob was not only concerned with himself but with everyone with him. This is a strong proof that he had had a radical and thorough change. Undoubtedly, Jacob had been transformed
（a）雅各筑了一座坛给神
a) Jacob Having Built an Altar to God
4雅各来到伯特利，他『和一切与他同在的人…在那里筑了一座坛，就给那地方起名叫伊勒伯特利。』（创三五6～7。）雅各在伯特利所作的第一件事就是筑坛。雅各虽然在示剑筑过坛，但他并没有称那座坛为『伊勒示剑。』他在示剑筑的坛不能使用神的名称。这意思是在示剑的坛没有摸著神的心，那不是神所要的坛。照样，我们可以到处筑坛，却没有筑神所要的坛。你可以在『拉斯维加斯』（译注：美国著名赌城）筑一座坛，但你不能称之为在拉斯维加斯之神的坛。乃是当雅各遵行神的话，起来上伯特利去，住在那里，并且筑了一座坛给神时，他所筑的坛才是照著神的愿望，而不是照著他自己的心意。神并没有要他在示剑筑坛，因为那不是神拣选的地方。神的愿望是要把他带回伯特利。雅各在示剑所筑的坛，既不是照著神的愿望，也不是照著神的话。然而，他在伯特利所筑的坛是照著神的话筑的，所以他有胆量称之为『伊勒伯特利。』
4Jacob came to Bethel, “he and all the people that were with him. And he built there an altar, and called the place El-Beth-el” (vv. 6-7). The first thing Jacob did at Bethel was to build an altar. Although Jacob had built an altar in Shechem, he did not call that altar “El- Shechem.” He could not use the title of God for the altar he built in Shechem. This means that the altar in Shechem did not touch God’she art; it was not the altar He desired. Likewise, we may build altars everywhere without building the altar God desires. You may build an altar in Las Vegas, but you cannot call it the altar of God in Las Vegas. But when Jacob acted on the word of God, arising, going up to Bethel, dwelling there, and building an altar to God, he built an altar according to God’s desires, not according to his own intention. God did not ask him to build an altar in Shechem, for that was not His choice. God’s desire was to bring him back to Bethel. Thus, the altar built by Jacob in Shechem was neither according to God’s desire nor according to His word. But because the altar Jacob built in Bethel was built at the word of God, he had the boldness to call it “El-Beth-el.”
5你可以为神作许多事，诸如传福音或别的事奉；你甚至可以建立一个聚会，并且称之为召会。然而你没有信心或胆量说，这是出于神的。就是在小事上也是一样。比方，你可以爱一位弟兄，但你不敢说这爱是神的爱。你虽然爱那位弟兄，但你不是照著神的话爱他。反而，你是照著自己的拣选，照著个人的口味爱他。因为这是你的爱，你就不能说这是『伊勒爱』－神的爱。直到你照神的话，不照自己的口味爱人的时候，你才能称这爱为神的爱。当神叫你爱某位弟兄时，你必须照著神的话爱他。你如果这样爱弟兄，你的爱就是神的爱。许多传教士到差传地区去，并没有把握说他们的差会是『伊勒差会。』许多人告诉我，当他们作工时，没有平安。他们没有信心、把握或胆量说；他们的差传工作是神的工作。他们对工作打问号，不能把那工作冠上神的名。今天许多基督徒组成团体；较大的团体成为公会，较小的团体就成为自由团体。那些团体的创立者，并没有信心称他们的团体为召会。但当我们在主的恢复里说我们是召会，就得罪了他们。他们在里面深处缺少把握说，他们是召会。男人是男人，女人是女人，你不能称男人为女人。五十年前我开始说，『这是召会，』我越说越有信心，因为这实在是召会。如果这不是召会，那么是甚么？我是一个男人，我越说我是男人，就越有把握我是一个男人。你如果不称我为男人，那你要称我甚么？你可以作许多不同的事─开始一个差传工作，建立一个聚会，组成一个查经班－但这只是在示剑的好工作，并不是在伯特利。因此，你不能称那工作为『伊勒伯特利。』然而，当雅各在伯特利筑坛时，他有胆量称之为『伊勒伯特利。』
5You may do many things for God, such as preaching the gospel and rendering other service to Him. You may even establish a meeting and designate it as the church. However, you do not have the confidence or the boldness to say that that is something of God. This is even true in small things. For example, you may love a brother, but not have the boldness to call that love the love of God. Although you do love that brother, you do not love him at God’sword. Rather, you love him by your own choice and according to your personal taste. Because it is your love, you cannot say that it is “El-love,” the love of God. You cannot call it the love of God until you love people at God’sword and not according to your taste. When God tells you to love a certain brother, you must love him at His word. If you love the brother in this way, then your love will be the love of God. Many missionaries have gone to the mission field without having the assurance that their mission was “El-mission.” Many have told me that while they were working they had no peace. They did not have the confidence, assurance, or boldness to say that their mission work was the work of God. They were doubtful about it and could not attach God’s name to it. Many Christians today are forming groups. The larger groups become denominations and the smaller groups remain free groups. However, the founders of those groups do not have the confidence to call them the church. But when we in the Lord’s recovery say that we are the church, they are offended. Deep within them, they lack the assurance to say that they are the church. A man is a man, and a woman is a woman. You cannot call a man a woman. Fifty years ago I began to say, “This is the church.” The more I said this, the more confident I became because this really is the church. If it is not the church, then what is it? I am a man. The more I say that I am a man, the more assured I am of being a man. If you do not call me a man, then what would you call me? You may do many different things—start a mission work, establish a meeting, form a Bible study—but it all may simply be a good work done in Shechem, not in Bethel. Hence, you cannot call that work “El-Beth-el.” However, when Jacob built the altar in Bethel, he had the boldness to call it “El-Beth-el
6祭坛的意义是奉献。筑坛的目的是为著献东西给神。我在进入召会生活以前，就将自己彻底献给主了；然而在进入召会生活以后，我更新我的奉献。这更新的奉献和我进入召会生活以前的奉献完全不同。我们许多人都能作这样的见证。你在进入召会以前，也许已经多次奉献给主，然而一旦进入召会，你却深深确信：你需要重新献上自己，而这个奉献与以前的奉献有很大的不同。从前的奉献最多是在示剑的祭坛，并不是在伯特利的祭坛。进入召会以前的奉献是一回事，在召会中的奉献又是一回事。
6The significance of an altar is consecration. An altar is built for the purpose of offering things to God. Before I came into the church life, I thoroughly consecrated myself to the Lord. However, after coming into the church life, I renewed my consecration. This renewed consecration was absolutely different from the consecration I had made prior to coming into the church life. Many of us can testify to this. You might have offered yourselves to the Lord many times before coming into the church, but once you came into the church, you had the deep conviction that you needed to offer yourselves anew and that there was a great difference between this consecration and any previous one. At best, your past consecration was at the altar in Shechem; it was not at the altar in Bethel. Consecration made before coming into the church is one thing, and the consecration made within the church is another.
（b）神向雅各显现
b) God Appearing to Jacob
7祭坛筑成以后，神又向雅各显现。（创三五9。）雅各的经历与亚伯拉罕的经历多少有些不同。当神第一次向亚伯拉罕显现时，那里没有祭坛。然而神向雅各显现，不仅是在伯特利，并且是在祭坛前。我们在进入召会以前，的确有一点神显现的经历，然而，我们不是在伯特利的祭坛前。在伯特利的祭坛前，有很大的不同。现在，进入召会并筑坛以后，神再次显现。我们许多人能作见证，当我们进入召会生活，并且把自己重新献给主以后，我们深深确信主向我们显现了，我们在个人的经历中有了主的显现。这不是仅仅一个道理。只要我们在伯特利筑坛，我们就应当有神的显现。这不该是一段时间才有的一次，这必须是继续不断的经历。每天，甚至每时，我们都该经历主的显现。换句话说，我们应当行在主的面前。
7After the altar was built, God appeared to Jacob again (v. 9). Jacob’s experience was somewhat different from Abraham’s. When God first appeared to Abraham, there was no altar. But God appeared to Jacob, not only at Bethel, but in front of the altar. Before we came into the church life, we did have some experience of God’s appearing. However, we were not at Bethel in front of the altar. Being by the altar at Bethel makes a great difference. Now, after coming into the church and building an altar, God appears again. Many of us can testify that after coming into the church life and consecrating ourselves to the Lord anew, we had the deep conviction that the Lord had appeared to us. We had the appearing of the Lord in our personal experience. It was not a mere doctrine. As long as we have built an altar at Bethel, we should have the appearing of God. This should not happen once in a while; it must be a continual experience. Daily and even hourly, we should experience the appearing of the Lord. In other words, we should walk in the Lord’s presence
（c）神赐福与雅各
c) God Blessing Jacob
8神在伯特利向雅各显现时，祂赐福与雅各。（创三五9。）我们自从来到伯特利筑坛，所得著的是何等的祝福！当我年轻时，我喜欢一首诗歌说，『数主祝福，要一一的数。』我鼓励你数算所蒙的祝福，列举在召会生活中所经历的祝福。在召会中的祝福是何等深弘！在召会之外，没有一个人能有伯特利的祝福。
8When God appeared to Jacob in Bethel, He blessed him (v. 9). What blessing we have received since coming to Bethel and building an altar! When I was young, I liked the hymn that says, “Count your blessings, name them one by one.” I encourage you to count your blessings, making a list of all the blessings you have experienced in the church life. How profound are the blessings in the church! Outside the church, no one can have the blessings found in Bethel
（d）神重题雅各的新名
d) God Reminding Jacob of His New Name
9神在伯特利向雅各显现的时候，也重题他的新名说，『你的名原是雅各，从今以后不要再叫雅各，要叫以色列，这样，他就改名叫以色列。』（创三五。）神似乎说，『雅各，我不是改了你的名么？你为甚么还叫自己雅各？现在我题醒你，以后你的名不再是雅各，你必须叫自己以色列。不要再叫自己雅各了，因为那意思是你以「雅各的」方式生活、行动、为人。你的生活、行动、为人，必须像以色列。你不知道你曾与我摔跤，并且胜了我么？你必须向全宇宙表示你是一个得胜者。你不仅是神的王子，更是与神摔跤者。你必须这样生活。』这个题醒有一个背景：雅各的儿子们惹了麻烦，他惧怕并失去了胆量。他虽然有胆量与神摔跤，但他却惧怕面对城里的人。事实上，他被他们吓坏了。然而神重题他的新名以色列，似乎说，『你不用怕他们。你如果害怕，意思就是你忘了我给你起的名字。我已经把「与神摔跤者」这名赐给你。如果你能与神摔跤，你必定也能与任何人摔跤。如果你能胜过我，还有甚么人你不能胜过？雅各，你不用惧怕甚么人，我已经把以色列这名赐给你。我没有怪你与我摔跤，我反而很欣赏你与我摔跤。所以我将「与神摔跤者」这名赐给你。从今以后，你不该是一个抓夺者，而是一个与神摔跤者。你无论到那里，都必须宣称：「我是与神摔跤者！与神摔跤者来了！」雅各，你的行动为人要像一个与神摔跤者。你为甚么这样胆怯？你听了我的话来到伯特利这里，所有城里的人都惧怕你，你不用惧怕他们。为甚么你要再作雅各？忘掉你是雅各，称你自己为以色列。』雅各这名的意思是抓夺者，抓脚跟者。你要作那一个？抓夺者，还是与神摔跤者？我们原来的名字是雅各，但现在我们的名字是以色列。你相信么？如果你相信，为甚么还害怕你的脾气？你为甚么不站起来说，『脾气，你必须明白我是与神摔跤者，我是以色列。』你所害怕的，要成为你的分。你若害怕发脾气，你就必定会发脾气。然而你若告诉你的脾气，你是以色列，与神摔跤者，脾气那个小『臭虫』就要消失。你们有的人也许会说，『我不觉得我是以色列。』没有人要你觉得。神并没有对雅各说，『雅各，你不觉得你是以色列么？』如果神这样说，雅各必定会回答说，『不，我从不觉得我是以色列。按照我的感觉，我还是雅各。』要留意神的话。那一样更可靠－是你的感觉，还是神的话？忘掉你的感觉、考虑、领会和天然的看法罢，只要听神的话和祂的题醒。神已经说过，我们的名该称为以色列，那么你为甚么还是雅各？从今以后，我们都必须是以色列。在伯特利这里，雅各开始称自己为以色列。你愿说你是以色列么？你有胆量这样宣告，或者仍然说你是那么软弱？我们是在伯特利，并且我们是以色列。伯特利和以色列，原文有相同的字尾，指明神的名。所以不要看你自己，要听祂的题醒。这该鼓励我们，并且为著神的应许豫备我们。
9In His appearing to Jacob at Bethel, God also reminded him of his new name, saying, “Thy name is Jacob: thy name shall not be called anymore Jacob, but Israel shall be thy name; and he called his name Israel” (v. 10). God seemed to be saying, “Jacob, didn’t I change your name? 10 Why then do you still call yourself Jacob? Now I remind you that your name is no longer Jacob and that you must call yourself Israel. Don’t call yourself Jacob anymore, for that means that you live, walk, behave, and have your being in a ‘Jacobean’ way. You must live, walk, and have your being like Israel. Don’t you know that you have wrestled with Me and have overcome Me? You must show the universe that you are an overcomer. You are not only a prince of God, but a wrestler of God. You must live in this way.” This reminder had a background: the trouble caused by Jacob’ss on sand Jacob’s fear and loss of boldness. Although he had been bold to wrestle with God, he was timid in facing the city people. In fact, he was terrified of them. But in reminding him of his new name, Israel, God seemed to say, “You don’t need to be afraid of them. If you are afraid, it means that you have forgotten the name I gave you. I have given you the name ‘the wrestler of God.’ If you can wrestle with God, then you certainly can wrestle with anyone. If you can overcome Me, then whom can’t you overcome? Jacob, you don’t need to be afraid of anyone. I have given you the name Israel. I was not offended by your wrestling with Me; rather, I appreciated it. Thus, I have given you the name ‘the wrestler of God.’ From now on, you should not be a supplanter, but a wrestler of God. Wherever you go, you must proclaim, ‘I am the wrestler of God! The wrestler of God comes!’ Jacob, behave yourself like a wrestler of God. Why must you be so timid? After you took My word to come here to Bethel, all the city people were terrified of you. You don’t need to be afraid of them. Why should you be Jacob anymore? Forget about being Jacob and call yourself Israel.” The name Jacob means supplanter, heel-holder. Which do you want to be—a supplanter or a wrestler of God? Our original name was Jacob, but now our name is Israel. Do you believe this? If you do, then why are you still afraid of your temper? Why do you not rise up and say, “Temper, you must know that I am a wrestler of God. I am Israel.” Whatever you fear will become your portion. If you are afraid of losing your temper, be assured that you will lose it. But if you tell your temper that you are Israel, the wrestler of God, the little “bug” of temper will disappear. Some of you may say, “I don’t feel that I am Israel.” No one asked you to feel it. God did not say to Jacob, “Jacob, don’ty ou feel that you are Israel?” If God had done this, Jacob certainly would have replied, “No, I never feel like I am Israel. According to my feeling, I am still Jacob.” Take heed to God’sword. Which is more trustworthy—your feeling or God’sword? Forget your feelings, considerations, understanding, and natural sight and listen to God’sword and to His reminder. God has already said that our name should be called Israel. Why then are you still Jacob? From now on, we all must be Israel. Here in Bethel, Jacob began to call himself Israel. Would you say that you are Israel? Do you have the boldness to proclaim this, or do you still say that you are so weak? We are at Bethel and we are Israel. Both Bethel and Israel end with the letter se-l, indicating that both names imply the name of God. Do not look at yourself; listen to His reminder. This should encourage us and prepare us for God’s promise.
（e）神应许雅各
e) God Promising Jacob
《一》生养众多
(1) To Be Fruitful and Multiply
10在创世记三十五章十一节，神对雅各说，『我是全足的神，你要生养众多。』（另译。）这是神应许的第一项。神在伯特利应许雅各要生养众多。我们所有在召会生活中的人，包括最小的，最年轻的，都必须相信这应许，并宣告这应许的成就说，『主，我不作一个孤单的信徒，我要站在你的应许上生养众多。』你如果这样作，一段时间以后，必有三十倍，六十倍，一百倍的增加。我年轻的时候，曾多次这样祷告，主确实答应了我的祷告。我们都必须祷告，以求生养众多。主必答应我们的祷告，印证祂的应许。主恢复的路是狭小的，绝不会变成群众运动。群众运动绝不能属于主的恢复，因为主的恢复是一件繁增生命的事。看看植物，植物有生命并且繁增。我们凭神圣的生命而活，这生命乃是繁增的生命。我们有信心，我们必定繁增。要为这事祷告，并且站在祂的应许上，抓住祂的话。也许有人说，这不过是给雅各的应许，没有一个旧约应许是为著我们今天的。就表面说，这是对的，但给以色列的一切应许都是豫表。既然我们今天是在实际里，在豫表中的应许也该是为著我们的。要站在神的话上说，『主，你所应许雅各的是影儿，但对我必须是实际。』
10In verse 11 God said to Jacob, “I am God, all-sufficient: be fruitful and multiply” (Heb.). This is the first item of God’s promise. At Bethel, God promised Jacob that he would be fruitful and multiply. All of us in the church life, including the least and the youngest, need to believe this promise and claim its fulfillment, saying, “Lord, I do not agree with being a solitary believer. I stand on Your promise to be fruitful and multiply.” If you do this, after a certain time, there will be thirtyfold, then sixtyfold, and then a hundredfold. When I was young, I prayed this way many times, and the Lord has surely answered my prayers. We all must pray to be multiplied. The Lord will answer our prayer and honor His promise. The way of the Lord’s recovery is narrow and will never become amass movement. No mass movement can be of the Lord’s recovery, because the Lord’s recovery is a matter of a multiplying life. Look at the plants: they have life and multiply. We are living with a divine life, and this life is a multiplying life. We have the confidence that we shall multiply. Pray for this and stand on His promise, taking hold to His word. Some may say that this was only a promise given to Jacob and that none of the Old Testament promises are for us today. Literally speaking, this is true. But all the promises made to Israel are types. Since we are in the reality today, the promises in type are also for us. Stand on the Lord’sword and say, “Lord, what You promised Jacob was a shadow, but it must be a reality to me
《二》成为有君王的国
(2) To Be a Nation with Kings
11神也应许雅各说，『多国的民从你而生，又有君王从你而出。』首先有多国的民，指明繁增；然后有君王，指明国度。在雅各之后，有他后裔的国民；然后，在大卫和所罗门之下，有他后裔的国度；到新约时代，在他后裔耶稣基督之下有国度；到下一个时代，有千年国；以后在新天新地里，有永远的国。君王这一件事，需要旧约以后各卷书与新约来应验。启示录十一章十五节是给雅各应许的一部分：『世上的国，成了我主和祂基督的国，祂要作王，直到永永远远。』甚至今天作神在地上国度的召会，也包含在这应许中。我晓得有人听见这话，会和我辩论说，我把召会和以色列混在一起，这是错误的教导。就字面说，这也许是正确的；但请记得，雅各一生中的每件事都是豫表，要由我们来应验。不要满意于有一、两个人藉著你得救；你该说，『主阿，我对这事并不快乐，我要看见国度。我需要生养众多，好产生国度。』这是一件大事，你对这事有信心么？我们都必须说，『主阿，我要有信心生养众多，不是为著我的王国，乃是为著你的国度。』
11God also promised Jacob, saying, “A company of nations shall be of thee, and kings shall come out of thy loins.” Firstly, we have “a company of nations,” indicating multiplication, and then we have kings, indicating the kingdom. Following Jacob, there was the nation of his descendants. Then there was the kingdom of his descendants under David and Solomon. In New Testament times there was the kingdom under his descendant, Jesus Christ; in the next age there will be the millennial kingdom; and after that, the eternal kingdom in the new heaven and the new earth. This one matter of the kings requires all the subsequent books of the Old Testament and the New Testament for its fulfillment. Revelation 11:15 is a part of this promise made to Jacob: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever.” Even the church today as God’skin gdom on earth is included in this promise. I am aware that when some hear this they will argue with me, saying that by mixing the church with Israel I am teaching wrongly. Literally speaking, this may be correct, but remember that everything in Jacob’s life was a type to be fulfilled by us. Do not be satisfied to have one or two people saved through you. Rather, you should say, “Lord, I am not happy with this. I want to see the kingdom. I need the multiplication that will issue in the kingdom.” This is a great matter. Do you have the faith for it? We all must say, “Lord, I would have the faith to be multiplied, not for my empire, but for Your kingdom.”
《三》与他的后裔承受地
3) To Inherit the Land with His Seed
12在创世记三十五章十二节，还题到神给雅各另一面的应许：『我所赐给亚伯拉罕和以撒的地，我要赐给你，与你的后裔。』这里雅各得了应许，要与他的后裔承受地。这应许像一座大山。不要以为这里所题的地，只是那一块狭窄的巴勒斯坦地。那块狭窄的地，是基督这美地的豫表。我们所拥有的基督这美地，最终要成为但以理二章从天上砸下来的石头，这块石头要变成一座大山，充满天下。你相信将来全地要成为一座大山，没有平原，只有一座圣山么？这座大山就是基督。
12Still another aspect of God’s promise to Jacob is mentioned in verse 12: “And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.” Here, Jacob is given the promise of inheriting the land with the seed. This promise is like a huge mountain. Do not think that the land mentioned here is simply the narrow strip of the land of Palestine. That narrow strip of land was a type of Christ as the good land. Christ as the good land for our possession eventually will be the stone that falls from heaven in Daniel 2. This stone will become a mountain filling the whole earth. Do you believe that the entire earth will be a great mountain and that there will be no plain, only a holy mountain? This great mountain is Christ
（f）雅各对神应许的反应
f) Jacob’s Reaction to God’s Promise
13在创世记三十五章十四、十五节，我们看到雅各对神应许的反应。每次主对我们说话，我们必须有反应。我们不应该迟钝、沉默或发死。因为我是活的，无论人对我说甚么，我都有反应。如果有一位弟兄，无论我对他说甚么，都没有反应，我会认为他不是哑吧，就是死人。当我对孙儿们说话时，他们非常活跃积极，因为他们是活的。当神对雅各说话的时候，他立刻有反应。
13In verses 14 and 15 we see Jacob’s reaction to God’s promise. Every time the Lord speaks to us, we must react. We should not be dull, dumb, or dead. Because I am living, I react to whatever people say. If a brother had no reaction whatever to anything I said to him, I would conclude that he was either dumb or dead. When I speak to my grandchildren, they are very active and aggressive because they are living. When God spoke to Jacob, he reacted immediately.
《一》立一根石柱
1) Setting Up a Pillar of Stone
14创世记三十五章十四节说，『雅各便在那里立了一根石柱。』雅各反应神的话所作的头一件事是，重复他第一次在伯特利所作的－立一根石柱。我们绝不会忘记第一次的头一件事是，重复他第一次在伯特利所作的－立一根石柱。我们绝不会忘记第一次真正从主来的梦。当我们回到那异象，我们必定重复当初所作的事。在创世记二十八章十八节，雅各把他用来作枕头的石头立作柱子，给那柱子起名叫伯特利。在创世记三十五章他重复这事。这是一个关键点。雅各里面深处确信，神得著他是要他为神在地上建造一个家。雅各也许对自己说，『我永远忘不了在伯特利的经历。现在回到伯特利以后，神对我说话比以前多多了。许多年前，我把石头立作柱子，作为祂的家；现在我再听到了祂的说话，我必须重复这事。』雅各曾经许愿，要为神在地上建造一个家。至终，这由建造圣殿作为神的家的所罗门来完成。
14Verse 14 says that “Jacob set up a pillar in the place where he had talked with him, even a pillar of stone.” The first thing that Jacob did in reacting to God’sword was to repeat what he had done in Bethel the first time—to set up a pillar of stone. Nothing in our first dream that was truly of the Lord can ever be forgotten. When we return to the vision, we must repeat it. In 28:18 Jacob set up for a pillar the stone he had used for a pillow and he called the name of that pillar Bethel. He repeated this in chapter thirty-five. This is a crucial point. Deep within, Jacob was convicted that he was held by God to build Him a house on earth. Perhaps Jacob said to himself, “I could never forget my experience at Bethel. Now, after returning to Bethel, God talked to me much more than He did before. Many years ago, I set up a stone as a pillar for His house. Now, after listening to Him again, I must repeat this.” Jacob had vowed that a house would be built for God on earth. Eventually, this was completed by Solomon who built the temple as God’sho use
《二》在柱子上奠酒
2) Pouring a Drink Offering on the Pillar
15现在我们来看一件很重要的事－在柱子上奠酒。（创三五14。）在创世记二十八章，雅各在立为柱子的石头上浇油，但在三十五章有进一步的发展。他在柱子上浇油以前，先奠酒在上面。我们或许少有人知道奠酒的真正意义。你若要从解经书查考奠酒的定义，恐怕无法找到。但你若去读别的经节，就如民数记十五章一至五节，二十八章七至十节，腓立比二章十七节，提后四章六节，配上我们的经历，就可以了解奠酒的真义。按照利未记一至七章，神嘱咐祂的百姓献上各种的祭，那里并没有题到奠祭，因为这种祭是附加的。后来神嘱咐摩西，以色列人在进入美地以后，除了利未记一至七章的基本祭之外，还必须献上奠祭。因此，奠祭是基本祭之外附加的。基本祭包括燔祭、素祭、平安祭、赎罪祭以及赎愆祭。除了这些基本祭之外，以色列人还必须献上奠祭。（民十五1～10，二八7～。）（出二九40～41所题的奠祭，是为著祭司的事奉；利二三13，18，37所题的奠祭，是为著以色列人进入美地，在其上劳力耕作以后，所献给神的初熟果子－利二三10。）在腓立比二章十七节与提后四章六节，保罗都把自己当作奠祭。在腓立比二章十七节保罗说，『然而，即使我成为奠祭，浇奠在你们信心的祭物和供奉上，也是喜乐，并且与你们众人一同喜乐。』保罗在这里告诉腓立比人，他成为奠祭，浇奠在他们的祭物上。保罗似乎说，『你们腓立比人将一些东西献给神，我很乐意将自己当作奠祭浇奠在你们的祭物上。』保罗在即将殉道前对提摩太说，『我现在被浇奠，我离世的时候到了。』（提后四6。）按照旧约，奠祭总是浇奠在基本的祭上。当保罗快要殉道时，他作奠祭是浇奠在甚么上？
15Now we come to a very weighty matter — the pouring of the drink offering upon the pillar (v. 14). In chapter twenty - eight, Jacob poured oil upon the stone that he had set up for a pillar. But in chapter thirty-five there is some further development. Before he poured oil upon the pillar, he poured a drink offering upon it. Probably very few of us know the true significance of the drink offering. If you consult the commentaries for a definition of it, you will be unsuccessful. But by reading other verses, such as Numbers 15:1-5; 28:7-10; Philippians 2:17; and 2 Timothy 4:6, along with our experience, we can grasp the genuine significance of the drink offering. According to Leviticus chapters one through seven, God charged His people to offer various offerings, without mentioning the drink offering because this offering was additional. Later, God charged Moses that His people, after entering into the good land, had to offer Him the drink offering in addition to the basic offerings in Leviticus 1 through 7. Hence, the drink offering was additional to the basic offerings. The basic offerings included the burnt offering, the meal offering, the peace offering, the sin offering, and the trespass offering. In addition to all these basic offerings, the children of Israel had to offer the drink offering (Num. 15:1-10; 28:7-10). (The drink 10 offering mentioned in Exodus 29:40-41 was for the service of the priests, and the drink offering mentioned in Leviticus 23:13, 18, and 37 was for the firstfruit offered to God after the Israelites had entered into the good land and had labored on it, v. 10). In both Philippians 2:17 and 2 Timothy 4:6, Paul considered himself to be a drink offering. In Philippians 2:17 he said, “But if even I am poured out as a drink offering on the sacrifice and priestly service of your faith, I rejoice and rejoice with you all.” Here Paul told the Philippians that he was being poured out as a drink offering upon their sacrifice or offering (the Greek word can be rendered either way). Paul seemed to be saying, “You Philippians are offering something to God. I am happy to be poured out as a drink offering upon your offering.” Shortly before Paul was martyred he said to Timothy, “For I am already being poured out, and the time of my departure is at hand.” What was the drink offering poured upon? According to the Old Testament, the drink offering was always poured out upon one of the basic offerings. When Paul was about to be martyred, upon what was he being poured out as a drink offering?
16我们要看见，他是浇奠在基督上。按照利未记，我们可以将基督当作基本的祭献给神。藉著这样献上基督，我们就对基督有若干经历。这种经历使我们快乐，成为被喜乐充满，被新酒灌满的人。我们是将基督献给神的人，我们被新酒灌满。我们里面有酒。至终，这酒浸透我们全人。实际上，我们这人成了酒。保罗说他作奠祭浇奠，他乃是藉著对基督丰富的经历，自己成了酒，作奠祭浇奠在他所经历的基督上献给神。你若问那些殉道者，像彼得和保罗，他们都要见证说，他们的殉道就是把他们的喜乐同他们的全人浇奠在基督上。所有的殉道者都像奠祭，浇奠在基督上献给神。他们经历基督到一个程度，当他们把基督当作基本的祭献给神时，他们自己也当作奠祭浇奠在基督上。我们若天天对基督有真实的经历，这经历就要叫我们充满喜乐，像充满神圣的酒一样。我们灌醉了酒，并且成为给神的酒，说，『神阿，我愿意当作奠祭，浇奠在基督上献给你。』在擘饼聚会中，我常看到一些圣徒经历基督到这样的程度，当他们在主的桌子前将基督献给神时，在他们的祷告和赞美中，指明他们豫备好将自己浇奠在基督上献给神。这就是奠祭，而这种祭只能在伯特利经历到。
16As we shall see, he was being poured out upon Christ. According to Leviticus, we may offer Christ to God as the basic offerings. By offering Christ in this way, we have some experience of Christ. This experience makes us happy, and we become people filled with joy, with new wine. As those who offer Christ to God, we shall be filled with new wine. We shall have wine within us. Eventually, this wine will saturate our entire being and we ourselves will actually become wine. When Paul said that he was being poured out as a drink offering, he himself, through his rich experience of Christ, was the wine that was being poured out as a drink offering upon the Christ he had experienced and offered to God. If you could check with the martyrs like Peter and Paul, they would all testify that their martyrdom was just a pouring out upon Christ of their joy with their whole being. All the martyrs were poured out as a drink offering upon Christ to God. They experienced Christ to such an extent that when they offered Christ to God as the basic offerings, they themselves were also poured out as a drink offering upon Christ. If we have the genuine experience of Christ day after day, this experience will fill us with joy as with divine wine. Then we shall be drunken with wine and become wine for God, saying, “O God, I would like to be poured out upon Christ as a drink offering to You.” Often in the Lord’stable meeting I have realized that a number of saints have experienced Christ to such a degree that when they offered Christ to God at the Lord’stable, there was the indication in their prayer and praise that they were ready to pour themselves out upon Christ to God. This is the drink offering, and it can only be experienced in Bethel
17奠祭的种子是撒在创世记三十五章。我们若要明白这事，必须读民数记十五和二十八章，腓立比二章十七节和提后四章六节。然后我们会明白，我们不仅必须把基督当作基本的祭献给神，也必须把祂当作奠祭献给神。我们需要藉著经历基督被喜乐充满，使我们成为给神的酒，并且甘愿作奠祭浇奠在基督上献给神。这种经历很深，并且非常主观。你也许会说，『哦，父神，我将自己当作奠祭浇在基督上献给你。』虽然你可以这样说，然而你若没有经历基督到一个地步，被喜乐所充满，灌醉了属天的酒，你就不会有喜乐和心愿把自己当作奠祭，浇奠给神。在召会生活中，经历基督可能达到一个地步，使我们被神圣的酒所浸透，甚至成为酒。哦，在召会生活中，我被喜乐所充满，愿意当作奠祭，在基督上浇奠给神，使神满足。
17The seed of the drink offering is sown in Genesis 35. If we would understand it, we must read Numbers 15 and 28, Philippians 2:17, and 2 Timothy 4:6. Then we shall understand that we must not only offer Christ to God as the basic offerings, but also as the drink offering. We need to be filled with joy by experiencing Christ that we may become wine for God and be willing to be poured out as a drink offering upon Christ to God. This experience is deep and quite subjective. You may say, “O Father God, I offer myself as a drink offering upon Christ to You.” Although you may say this, if you have not experienced Christ to the extent that you are filled with joy and are drunken with heavenly wine, you will not have the joy and the willingness to be poured out as a drink offering to God. In the church life there are the possibility and the potential of experiencing Christ so much that we shall be saturated with the divine wine and even become wine. Oh, in the church life I am filled with joy and am willing to be poured out upon Christ as a drink offering for God’s satisfaction.
18神喜爱喝酒，但祂不要葡萄作的酒，乃要基督浸透我们所作成的酒。神对葡萄没有兴趣－祂是对你同基督有兴趣。我们必须藉著经历基督成为酒。惟一能使我们成为神的酒的地方，乃是在召会中。我向你保证，你在召会中对基督的经历，会带你到一个地步，被属天的喜乐所充满，并且成为神圣的酒，愿意浇奠在基督上，使神满足。这是以色列在伯特利的反应。我完全确信，从今以后，在地方召会中将有许多这样的反应。许多亲爱的圣徒会说，『主，我这样被你的喜乐浸透，我醉了。我已经成了酒，来满足我的神。现在我愿意被浇奠，甚至殉道。』要回想保罗说过，他被浇奠在基督上，使神满足。在召会生活中，我们都必须被属天的喜乐浸透，使我们豫备好，愿意牺牲自己，浇奠在基督上使神满足。在召会生活中，我们都能经历基督到一个程度，使我们甘心作奠祭被浇奠。
18God enjoys drinking wine. He does not want the wine made from grapes, but the wine made from Christ’s saturating us. God is not interested in grapes—He is interested in you with Christ. We must become wine through the experience of Christ. The only place where we can become God’swine is in the church. I assure you that in the church your experience of Christ will bring you to the point where you will be filled with heavenly joy and will become the divine wine and be willing to be poured out upon Christ for God’s satisfaction. This is the reaction of Israel in Bethel. I have the complete confidence that from now on there will be many reactions like this in the local churches. Many dear saints will say, “Lord, I’m so saturated with Your joy that I’m drunken. I have become wine to satisfy my God. Now I am willing to be poured out, even to be martyred.” Recall that Paul said that he was already being poured out upon Christ for God’s satisfaction. In the church life we all must be saturated with heavenly joy so that we might be ready and willing to sacrifice ourselves, to be poured out upon Christ for God’s satisfaction. In the church life we all can experience Christ to the degree that we are willing to be poured out as a drink offering
《三》浇油在柱子上
3) Pouring Oil upon the Pillar
19我们曾指出，在创世记二十八章，浇油在柱子上表征神的灵浇灌在神的选民身上，为著建造神的家。但这里浇油在柱子上，是在浇奠祭在柱子上之后，这指明我们将自己当作奠祭浇奠给神，带来神的灵的浇灌，来为著神的建造。我们越将自己同基督当作祭，为著神的家浇奠给神，就越带进神的灵的浇灌。这是神家的建造所需要的。
19As we have pointed out in chapter twenty-eight, pouring oil upon the pillar signifies the outpouring of the Spirit of God upon God’s chosen people for the building of God’sho use. But here the pouring of the oil upon the pillar follows the pouring out of the drink offering upon the pillar. This indicates that our pouring ourselves out as a drink offering to God brings in the outpouring of the Spirit of God for His building. The more we pour out ourselves with Christ as an offering to God for His house, the more the outpouring of the Spirit of God will be brought in. The building of God’sho use needs this.
《四》称那地方为伯特利
4) Calling the Place Bethel
20创世记三十五章十五节说，『雅各就给那地方起名叫伯特利。』在创世记二十八章，雅各称那地方为伯特利。但在三十五章，他确信那地方是伯特利，就再称那地方为伯特利。我们越留在召会中，越在召会中经历基督，就越有把握这地方是伯特利，并且越有胆量说，『这是召会，我在其中。』这不是仅仅一个说法，更不是一个名称或命名；这是我们的信念，并我们对于事实的宣告。我们完全确信这是伯特利。赞美主，我们都能说，『我现今在伯特利，这是召会。』
20Verse 15 says, “And Jacob called the name of the place where God spake with him, Beth-el.” In Genesis 28 Jacob called the place Bethel, but in Genesis 35, being convinced that it was Bethel, he again called that place by this name. The longer we remain in the church and the more we experience Christ in the church, the more we shall be assured that this is Bethel, and the more bold we shall be to say, “This is the church and I am in it.” This is not simply a term, much less a designation or a denomination; it is our conviction and our declaration of the fact. We are fully assured that this is Bethel. Praise the Lord that we all can say, “I am now in Bethel. This is the church