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创世记生命读经 · 第80篇

被变化（三）

BEING TRANSFORMED (3)
（5） 在伯特利的经历
5) The Experience at Bethel
1我们已经看过，许多重要真理的种子，都撒在创世记里。神的家－伯特利，就是这些种子之一。然而，很少基督徒认识神家的经历是甚么。无疑的，许多人知道，根据新约，神的家是指召会。（提前三15。）但实行的、正当的召会生活在那里？虽然地上有千百万的基督徒，但很少人有真正的召会生活；很多人主日早晨的崇拜，仅仅是坐在会众中，听某位传道或牧师讲道。这不是圣经所启示实行的、正当的召会生活。根据圣经，在真正的召会生活中，每个得救的人必须是活的、尽功用的肢体。基督身体的每个肢体都必须尽功用。肢体不但尽功用，更是生活在一起，每天活泼的在基督里彰显神。这是圣经中所启示实行的召会生活。关于这实行的召会生活，牠真理的种子是撒在创世记里。
1We have seen that many crucial seeds of the truth are sown in the book of Genesis. The house of God, Bethel, is one of these seeds. However, not many Christians know what the experience of the house of God is. Undoubtedly, many know that, according to the New Testament, the house of God denotes the church (1 Tim. 3:15). But where is the practical and proper church life? Although there are millions of Christians on earth, very few of them have the genuine church life. Many merely sit in the congregation for the Sunday morning service and listen to a minister or pastor. But this is not the practical and proper church life revealed in the Bible. According to the Bible, in the genuine church life every saved one must be a living, functioning member. Every member of the Body of Christ must function. Not only do the members function, but they also live together to express God in Christ in a living, daily way. This is the practical church life revealed in the Bible. The truths regarding this practical church life are sown as seeds in Genesis
2在创世记三十五章以前，神是称为某人的神，例如，亚伯拉罕的神或以撒的神。祂是个人的神。但在创世记三十五章七节有『伊勒伯特利』（El－－el），就是神家的神。祂不再仅仅是个人的神；祂如今是团体身体的神，神家的神。很多基督徒只经历神是他们个人的神，少有经历神是神家的神。你对于神是团体身体的神，有多少经历？我们都必须这样经历神，经历祂对我们不仅是个人的神，也是神家的神。这二者之间有很大的不同。在创世记三十五章我们看到一个重要且根本的转弯。不过，很少神的儿女欣赏这点。他们一再读本章，却没有看出其中所包含根本的转弯。在本章之前，神是个人的神；祂是亚伯的神，以挪士的神，以诺的神，挪亚的神，亚伯拉罕的神，以撒的神。但在这里，祂不再只是个人的神，乃是伊勒伯特利，神家的神。在希伯来文里，『E1』的意思是神。在伊勒伯特利这名称里，希伯来文的字首和字尾两次用到『神』字。就一面的意义说，神家的神是双倍的。我们必须承认，对这点我们还没有多少经历。但是感谢主，我们在进入召会生活以后，对于神是我们团体身体的神有了一些经历。在召会生活中，我们经历神的确是团体的，而不仅是个别的。我们都能见证，我们在召会生活中所经历的神，比我们在个人生活中所经历的要丰富、甜美得多。这就是为何我们喜欢花更多的时间在召会生活中。在个人方面，我们可以经历亚伯拉罕的神或以撒的神，但是我们不能经历伯特利的神。我们只有在召会生活中，才能经历神家的神。如果在多年以前，有人对你说到团体身体的神，你听起来会像外国话一样。但今天这对我们而言并不陌生。我们已经熟悉这种经历，并且欣赏牠，远过于我们对神个别的经历。
2Prior to chapter thirty-five, God was called the God of a certain person, for example, the God of Abraham or the God of Isaac. He was the God of individual persons. But in 35:7 we have “El-Beth-el,” the God of the house of God. He is no longer simply the God of individuals; He Beth is now the God of a corporate body, the house of God. Many Christians only experience God as their individual God. Not many have the experience of God as the God of the house of God. How much experience do you have of God as the God of a corporate body? We all must experience God in such a way that He is not only God to us individually, but also the God of the house of God. There is a great difference between the two. In Genesis 35 we see a crucial and radical turn. However, not many children of God appreciate this. They read this chapter again and again without recognizing the radical turn contained in it. Before this chapter, God was the God of individuals. He was the God of Abel, the God of Enosh, the God of Enoch, the God of Noah, the God of Abraham, and the God of Isaac. But here He is no longer just the God of individuals, but El-Bethel, the God of the house of God. In Hebrew, “El” means God. In the title El-Bethel this Hebrew word for God is used twice, at both the beginning and the ending of this title. In a sense, the God of the house of God is double. We must admit that we do not yet have much experience of this. But we thank the Lord that after coming into the church life, we have had some experience of God’s being God to us as a corporate body. In the church life, we do experience God corporately and not only individually. We all can testify that the God we experience in the church life is much richer and sweeter than the God we experience in our individual life. This is why we like to spend more time in the church life. Individually, we can experience the God of Abraham or the God of Isaac, but we cannot experience God as the God of Bethel. We can only experience the God of the house of God in the church life. If many years ago you had been told about the God of the corporate body, it would have sounded like a foreign language to you. But today this is not foreign to us. We are familiar with this experience and we appreciate it much more than our individual experience of God.
3不过，这不是说，没有个人经历神的一面。即使今天还有这一面。永远不要忘记，圣经的真理总是有两面。对神的经历也是这样，有个人的一面，也有团体的一面。今天很多基督徒不是对神没有经历，就是对神只有个人的经历，他们缺少对神团体的经历。但在召会生活一次又一次的聚会中，我们团体的经历了神。在这一点上，我需要对你们有些人说句诚实话。虽然你们和我们一周又一周的聚会，你们对神却没有团体的经历。例如，你们每天在私下生活里有祷告，但你们在召会聚会中从不祷告。在聚会中你们是旁观者，好像看球赛的。你们看别人打球，自己却不打。你们从不参与聚会。不仅如此，有些人还批评那些参与的人说，他们太鲁莽、太快了。但你们如何？你们在这里是要作批评家、观众，还是要参与召会生活？这指明我们中间有些人不欣赏对神团体的经历。我们有些人在聚会中还是不祷告。如果人要你们祷告，你们总会为自己找藉口。这显示你们认为别人是祭司，自己是平信徒。你们这样作就是建立神职人员和平信徒的阶级。在神眼中这是异端。我们都必须祷告，推翻这神职人员和平信徒的制度。
3This does not mean, however, that there is not the aspect of experiencing God in an individual way. Even today, there is still this aspect. Never forget that the truths in the Bible have two aspects. This is also true of the experience of God, for the experience of God has a corporate aspect as well as an individual aspect. Many Christians today either have no experience of God or have just the individual experience of God. They lack the experience of God in a corporate way. But in meeting after meeting of the church life, we experience God in a corporate way. At this point, I need to speak an honest word to some of you. Although you meet with us week after week, you do not have the corporate experience of God. For instance, you pray daily in your private life, but you never pray in the church meetings. In the meetings, you are observers, like a spectator at a ball game. You watch others play, but you yourselves do not play. You never participate in the meetings. Furthermore, some of you criticize those who do participate, saying that they are too bold or too quick. But what about you? Are you here to be critics, spectators, or to participate in the church life? This indicates that some among us do not appreciate the experience of God in a corporate way. Some of us still do not pray in the meetings. If you were asked to pray, you would always excuse yourselves. This reveals that you consider others as the priests and yourselves as the common people. By doing this you establish a clergy- laity hierarchy. In the eyes of God, this is heretical. We all must pray to overthrow this clergy-laity system
4若是一个地方召会的祷告聚会好，那必是因为祷告聚会中没有神职人员或平信徒。虽然很多人祷告，却没有一个人独自完成一个祷告，常常是许多人完成一个祷告。照著老旧、传统的方式，有的人不但包办一个祷告，同时还可能包办两三个祷告。有的人不是根本不祷告，就是一连作好几个祷告。但在正确的祷告聚会中，应该有人祷告了一个短句，别人就接上去，这样很多人一同尽功用，献上一个祷告。这就是伊勒伯特利的经历，对神团体的经历。
4According to my registration, the prayer meeting in Anaheim is better than that in any other church. I have visited nearly all the churches and I can testify that the prayer meeting in Anaheim is the best. The reason is that there is no clergy or laity in our prayer meeting. Although many pray, no one completes a prayer by himself. Rather, it may take many of us to finish one prayer. In the old, traditional way, when someone prayed, he not only finished one prayer but perhaps two or three other prayers at the same time. Either people did not pray at all, or they would pray several prayers in succession. But in Anaheim after someone prays a short sentence, someone else will follow him. In this way, many function together to offer one prayer. This is the experience of El-Bethel, the corporate experience of God.
5创世记三十五章是从对神个别的经历到对神团体的经历一个根本的转弯。在本章之前，没有题到伊勒伯特利。在第一章启示以罗欣，在第二章启示耶和华，以后神告诉雅各，祂是亚伯拉罕的神，以撒的神。但在三十五章，我们看见一个新的神圣名称－伊勒伯特利，神家的神。在本篇我们会看到，神告诉雅各说，他的名不再是雅各，乃是以色列的意义。神对雅各说，『你的名…要叫以色列。』（创三五10。）而雅各似乎对神说，『你的名是伊勒伯特利。』今天你是谁？是雅各还是以色列？以色列是甚么意思？若回答以色列的意思是『与神摔跤者』就太道理了；以色列是召会人，而伊勒伯特利是召会生活。我们是在召会生活中的召会人。这不是道理，这是经历。召会人是一班被神充满的人，召会生活是神的团体生活。召会人是一班被神充满的人，共同生活来享受神并彰显神。这是在伊勒伯特利的以色列。
5Genesis 35 is a radical turn from the individual experience of God to the corporate experience of God. Before this chapter, El-Bethel is not mentioned. Elohim was revealed in chapter one, and Jehovah was revealed in chapter two. Later, God told Jacob that He was the God of Abraham and the God of Isaac. But, as we have pointed out, in chapter thirty-five we see a new divine title—El-Bethel, God of the house of God. Elsewhere in this message we shall see the significance of God’s telling Jacob that his name was no longer Jacob but Israel. God said to Jacob, “Israel shall be thy name” (v. 10), and Jacob seemed to say to God, “Your name is El-Bethel.” Who are you today—Jacob or Israel? What does Israel mean? To answer that it means a wrestler of God is too doctrinal. Israel is the church people, and El-Bethel is the church life. We are the church people in the church life. This is not doctrine; it is experience. The church people are a people filled with God, and the church life is a corporate life of God. The church people are a people filled with God living together to enjoy God and to express Him. This is Israel in El-Bethel
（a）雅各的祭坛
a) Jacob’sAlt ar
6在伯特利，雅各筑了一座坛。（创三五6～7。）雅各对坛的经历是渐进的。当他在伯特利看见异象时，（创二八18～19，）他并没有筑坛。他虽然把他的梦解释得很好，但他只立了一根柱子。他在巴旦亚兰的那些年日，没有筑坛献东西给神，反而使用很多伎俩抓夺拉班。等他离开巴旦亚兰之后，雅各首先回到约但东边的竦割。（创三三17。）在创世记三十三章十七、十八节，圣经没有像题到示剑那样，说竦割是在『迦南地。』雅各在竦割，为自己盖造房屋，又为牲畜搭棚，但他没有为神筑坛。这显示他关心自己，关心他的牲畜，并不关心神。最后他离开竦割，前往迦南地的示剑，在那里支搭帐棚，并且筑了一座坛。（创三三18～20。）雅各给那座坛起名叫『伊利伊罗伊以色列，』意思是以色列的神。这座坛是给雅各自己个人所经历的神筑的。他称那座坛为伊利伊罗伊以色列，实际上就是称那座坛为他自己的神。很多基督徒都是这样，他们为自己个人寻求属灵的经历。他们学习如何个人经历基督并倚靠神。神对他们不是伊勒伯特利，乃是伊利伊罗伊以色列。很少基督徒关心神是神家的神。反之，几乎所有寻求的基督徒，都关心神是他们的神。有的人也许会说，『神不是亚伯拉罕的神，以撒的神，雅各的神么？说神是我的神有甚么不对？哦，这位奇妙的神是我的神！』也许他们的创世记不超过三十章。他们必须往前到三十五章，看见神不仅仅是个人的神，更是神家的神。雅各在二十八章的伯特利，在巴旦亚兰，在竦割，都没有祭坛；他是在示剑筑了一座坛。在示剑筑坛虽然很好，但这坛不是筑在神的家里，不是筑在召会生活中。反之，这坛是筑在略为离开召会生活的地方。你若查地图，就会看到示剑离伯特利并不太远。示剑这辞的意思是肩，表征力量。雅各来到示剑，就得著加强，因为示剑是一个加强的地方。同样，当我们来到我们的『示剑，』我们也得了加强。今天基督教里几乎所有的奋兴会都是在『示剑，』这些奋兴会不过是加强人。许多基督徒需要『示剑，』需要奋兴会，一年一次来给他们加强。没有一个奋兴家关心召会生活，他们只在意加强人，叫人在基督徒的生活上往前。他们没有说到与召会有关的事。在示剑所筑的坛是称为伊利伊罗伊以色列，以那与个人有关之神的名来称呼；并不是伊勒伯特利，以那与团体的身体有关之神的名来称呼。有的人也许说，『在示剑得著加强不是很好么？』但请看雅各在创世记三十四章所遭遇的。他在示剑定居以后，麻烦就临到了他。他有帐棚可以居住，有祭坛可以献祭给神，虽然可以满足了，但神没有满足。所以，创世记三十四章的经历是必需的。麻烦来了，这麻烦叫雅各失去平安。接著，在创世记三十五章一节神说，『起来，上伯特利去住在那里，要在那里筑一座坛给神。』神似乎告诉雅各：『我不要你住在示剑。仅仅在基督徒生活中得著加强是不彀的。一个加强的生活永不能叫我满足。我渴望的是召会生活。我不要力量，我要神的家。我不要你留在示剑，我要你上伯特利去。』雅各到了伯特利，就筑了一座坛，起名叫伊勒伯特利。
6At Bethel, Jacob built an altar (v v. 6-7). Jacob’s experience of the altar was progressive. When he saw the vision at Bethel (28:18-19), he did not erect an altar. Although he did an excellent job of interpreting his dream, he only set up a pillar. During the years at Padan-aram, Jacob did not build an altar on which to offer something to God. Instead, he employed many gimmicks to supplant Laban. After leaving Padan-aram, Jacob firstly returned to the eastern part of Jordan to Succoth (33:17). In 33:17 and 18 the Bible does not say that Succoth is in “the land of Canaan,” as it does with Shechem. At Succoth, Jacob built a house for himself and booths for his cattle, but he did not erect an altar for God. This reveals that he cared for himself and for his cattle, but that he did not care for God. Eventually, Jacob left Succoth and journeyed to Shechem in the land of Canaan, where he pitched his tent and erected an altar (33:18-20). Jacob called that altar “El-elohe-Israel,” which means the God of Israel. This altar was built to the God of Jacob’s in dividual, personal experience. In calling the altar El - elohe - Israel, he was actually calling it the God of himself. Many Christians are like this. They seek spiritual experiences for themselves individualistically. They have learned how to experience Christ and how to trust in God individualistically. God is not El-Bethel to them; He is El-elohe-Israel. But few Christians care for God’s being the God of the house of God. On the contrary, nearly all Christian seekers care for God’s being their God. Some of them might say, “Was not God the God of Abraham, the God of Isaac, and the God of Jacob? What is wrong with saying that God is my God? Oh, this wonderful God is my God!” Perhaps their book of Genesis does not have more than thirty chapters. They must proceed to chapter thirty-five and see that God is no longer merely the God of individuals, but the God of the house of God. At Bethel in chapter twenty-eight, in Padan-aram, and in Succoth, Jacob had no altar. In Shechem he did build an altar. Although it was good to build an altar in Shechem, this altar was not built at the house of God; it was not built in the church life. Rather, it was erected at a place somewhat removed from the church life. If you consult a map, you will see that Shechem was not too far from Bethel. The word Shechem means shoulder, signifying strength. When Jacob came to Shechem, he was strengthened, for Shechem was a place of strengthening. Likewise, when we come to our “Shechem,” we also are strengthened. Nearly all the revivals in today’s Christianity take place in “Shechem.” These revivals merely strengthen people. Many Christians need a “Shechem,” a revival, once a year to strengthen them. No revivalists care for the church life. They are only concerned with strengthening people to go on in the Christian life. Nothing related to the church is covered by them. The altar built at Shechem was called El-elohe-Israel, by the name of God as related to an individual, not El- Bethel, by the name of God as related to a corporate body. Some may say, “Isn’t it good to be strengthened at Shechem?” But look at what happened to Jacob in chapter thirty - four. After he had settled down in Shechem, trouble came to him. He had a tent for his dwelling and an altar on which to sacrifice something to God. Although Jacob might have been satisfied, God was not. Thus, the experience of chapter thirty - four was necessary. Trouble came, and this trouble caused Jacob to lose his peace. Following this, in 35:1, God could say, “Arise, go up to Bethel and dwell there: and make there an altar unto God.” God seemed to be telling Jacob, “I don’t want you to stay in Shechem. It is not adequate merely to be strengthened in the Christian life. A strengthened life can never satisfy Me. I desire the church life. I don’t want strength—I want the house of God. I don’t want you to remain in Shechem, but to go up to Bethel.” After Jacob arrived at Bethel, he made an altar and called it El-Bethel.
7雅各对祭坛的经历是渐渐进步的。他在巴旦亚兰或竦割没有祭坛。他在示剑的祭坛是给他个人经历的神筑的，不是为著对神团体的经历筑的。个人对神的经历是好的，但不彀。我们需要从个人的经历往前到团体的经历。祭坛是为著奉献。你们可能都已经将自己献给主了，但这奉献是在那里－在示剑还是在伯特利？是伊利伊罗伊以色列的经历，还是伊勒伯特利的经历？我在进入召会生活以前，不只一次献上自己；但我在进入召会生活以后的奉献，比已往的奉献高多了。在召会生活以前，我的奉献是单单为著自己，为著叫我成为圣别、属灵、得胜并蒙神悦纳。但在进入召会生活以后，我的奉献却是不同的。当你单独生活的时候，不需要很多的奉献。但在你结婚之后，发现配偶是一个制造麻烦的人，你就需要为著这新的处境献上自己。你也许对主说，『主阿，在结婚以前，我曾奉献给你，要成为圣别、属灵并得胜的。既然我结婚了，我就必须为此把自己奉献给你。我喜欢开窗，但我的妻子却要关窗。我需要奉献来配合这个处境。』这个奉献是新的，是不同的。以后你有了孩子，又需要你进一步的奉献。当你进入召会生活，你不仅有了一个制造麻烦的人，乃是有了成百这样的人。很多人害怕来到大的召会，以为召会太大，长老们太强。他们宁愿到较小的地方。这指明我们进入召会生活以后，需要越来越大的奉献。你结婚需要奉献；你有了孩子需要更大的奉献；你进入召会生活，需要最大的奉献。没有至上的奉献，你忍受不了有些地方的召会生活。你会对自己说，『哦，在这个召会真是难阿！到处有「警察，」我简直无法适应这处境。』因著你无法适应，你必须筑坛来配合牠。我们都知道，在殿前面有祭坛，人若不先在祭坛前停留一下，就不能进到殿里。你必须在祭坛前停下来，献上自己，将自己放在祭坛上被宰杀，然后在复活后才可以自由进到殿里。
7Jacob’s experience of the altar was a gradual progression. There was no altar in Padan-aram or in Succoth. The altar in Shechem was erected to the God of his individual experience; it was not an altar for the experience of God in a corporate way. The individual experience of God is good, but it is insufficient. We need to go on from the individual experience to the corporate experience. An altar is for consecration. Probably all of you have consecrated yourselves to the Lord. But where was that consecration—at Shechem or at Bethel? Was that an experience of El-elohe-Israel or of El-Bethel? Before I came into the church life I had consecrated myself more than once. But the consecration I made after coming into the church life was much higher than any previous consecration. My consecration before the church life was only for myself. It was for me to be holy, spiritual, victorious, and acceptable to God. But my consecration after coming into the church life was different. When you live individualistically, you do not need very much consecration. After you get married, however, you find that your spouse is a troublemaker and that you need to consecrate yourself for this new situation. You may say to the Lord, “Lord, before getting married, I consecrated myself to You to be holy, spiritual, and victorious. Now that I am married I must consecrate myself to You for this. I like the windows opened, but my wife wants them closed. I need a consecration to match this situation.” This consecration is new and different. Later, you have children, and this requires a further consecration. When you come into the church life, you not only have one troublemaker but hundreds of them. Many are afraid to come to Anaheim, thinking that it is too large and that the elders here are so strong and straight. They prefer to go to a smaller locality. This indicates that when we come into the church life we need a greater and greater consecration. When you get married, you need a consecration; when you have children, you need a greater consecration; and when you come into the church life, especially to the church in Anaheim, you need the greatest consecration. Without the topmost consecration, you could not bear the church life in Anaheim. You may say to yourself, “Oh, how difficult it is here in Anaheim! There are policemen’ everywhere. I simply cannot adapt to this situation.” Since you cannot adjust to it, you must build an altar to match it. As we all know, in front of the temple there was an altar, and no one could enter into the temple without first lingering at the altar. You must stop at the altar and offer yourself, putting yourself on the altar to be slaughtered. Then, after you have been resurrected, you will be free to enter into the temple
8祭坛的意义是甚么？祭坛是为著宰杀的。有的人说，『召会生活很好，但我不能忍受那些领头的弟兄们。』有的人说，『我欣赏召会生活，但我忍受不了那些领头的姊妹们。她们太圣别了，她们的圣别杀死我。』那么你应该到那里去－回到示剑，还是回到巴旦亚兰？你没有别的路，只有爬上伯特利的祭坛，并且被宰杀。在示剑的祭坛是个人的祭坛，但在伊勒伯特利的祭坛是团体的祭坛。这是神家的祭坛，你必须为著神的家将自已献在上面。我已经献了多次，并且多年前就被宰杀了。现在，没有人能绊趺我。你不能绊跌一个已经被宰杀的人。你如果不接受这话，在伊勒伯特利筑坛，你就不会一直留在召会中。有一天，你不是离开，便是冷淡。你高兴就来聚会，不高兴就不来。似乎召会是召会，你是你，你和召会彼此没有关系。你若不是变得冷淡，便是离开，因为你被绊跌了。召会中满了绊跌人的人。很久以前在中国大陆，我就为著召会生活被宰杀了，所以你们没有人能再宰杀我。我不会被你们绊跌。这是在伯特利所筑的坛的经历。如果你还会被绊跌，那就是说，你在示剑也许有祭坛，但你在伯特利没有祭坛。在伯特利有祭坛，意思就是为著召会生活有奉献。你需要为著召会生活，特别、专一的将自己献给主。你若这样作，就永不会被绊跌。反之，你会准备好接受试炼、试验和苦难。我们都需要这样一个祭坛。这是在伯特利的经历，召会生活的经历。
8What is the significance of an altar? An altar is for slaughter. Some have said, “The church life is good, but I cannot stand those leading brothers.” Others have said, “I appreciate the church life, but I cannot bear the leading sisters. They are too holy. Their holiness slaughters me.” Where then should you go—back to Shechem or Padan-aram? You have no alternative except to climb on the altar at Bethel and be slaughtered. The altar in Shechem is an individual altar, but the altar in El-Bethel is a corporate altar. This is the altar of the house of God, and you must present yourself upon it for the house of God. I have done this many times and, years ago, I was slaughtered. Now, no one can offend me. You cannot offend anyone who has been slaughtered. If you do not take in this word and build an altar at El-Bethel, you will not remain in the church forever. One day, you will either walk away or become indifferent. When you are happy, you will come to the meetings, but when you are unhappy, you will not come. It seems that the church is the church, that you are you, and that you and the church have nothing to do with each other. If you do not become indifferent, you will leave because you have been offended. The church is full of offenders. I was slaughtered long ago for the church life in mainland China. Thus, none of you can slaughter me anymore. I cannot be offended by you. This is the experience of the altar built at Bethel. If you can still be offended, it means that, although you may have an altar in Shechem, you do not have an altar in Bethel. To have an altar in Bethel means to have a consecration for the church life. You need to purposely and specifically offer yourself to the Lord for the church life. If you do this, you will never be offended. Rather, you will be prepared for trials, tests, and sufferings. We all need such an altar. This is the experience at Bethel, the experience of the church life
9如果你再读创世记二十八至三十五章，留意祭坛这件事，你会注意到从没有祭坛到有最高的祭坛，就是在伊勒伯特利的祭坛，其间的进展。为著召会生活，我们需要确定、专一的奉献。我们需要说，『主阿，现在我要彻底并专一的奉献给你，这不是为著使我圣别、属灵或得胜，乃是为著使我能经历你的家，并且住在其中。』保罗在提前三章十五节对提摩太说，『倘若我耽延，你也可以知道在神的家中当怎样行；这家就是活神的召会。』我们需要在神的家中经历神，并且在其中有合宜的举止。这需要确定的奉献及特别的祭坛。已往我们所经历平常、一般的祭坛，不足以为著这事。我们都需要在伯特利的祭坛那里最高的奉献。
9If you read chapters twenty-eight through thirty-five again, paying attention to this matter of the altar, you will notice the progression from no altar to the highest altar, the altar at El-Bethel. We need a definite, specific consecration for the church life. We need to say, “Lord, now I would make a thorough and specific consecration to You, not that I might be holy, spiritual, or victorious, but that I might experience Your house and remain in it.” In 1 Timothy 3:15 Paul said to Timothy, “If I delay, that you may know how one ought to conduct himself in the house of God, which is the church of the living God.” We need to experience God in His house and to be have in the house of God. This requires a definite consecration and a special altar. The common, ordinary altar that we experienced in the past will not be adequate for this. We all need the topmost consecration at the altar in Bethel.
10在已过的世纪中，基督教的教师们出版了很多关于奉献的书。但就我所知，没有一本告诉基督徒要为著神的家献上自己。史密斯夫人（MrS．H．．Smith）的名著『基督徒喜乐的秘诀，』非常看重奉献的事，但只是为著喜乐的基督徒生活。她甚至认为奉献是基督徒喜乐的秘诀，但她没有说到召会生活。与史密斯夫人很有关系的开西大会（KeswickConvention），也强调奉献。事实上，开西大会早期所释放的信息都集中在奉献上。但就我所知，其中没有题到为著召会生活的奉献。几乎每次基督教的奋兴会都强调奉献，但人几乎听不到为著神家的奉献。因著基督徒没有看见召会生活，所以他们的祭坛最多是筑在『示剑。』但是今天在主的恢复里，我们必须在伯特利筑坛。我们需要为著召会生活有最高的奉献，来达成神永远的目的，并满足祂心中的愿望。
10In the past centuries, a number of books have been put out by Christian teachers on the subject of consecration. But, as far as I know, none of them tells Christians to consecrate themselves for the house of God. Mrs. Hannah W. Smith’s famous book, The Christian’s Secret Wo fa Happy Life, places great stress on the matter of consecration, but it is only for a happy Christian life. She even considers consecration to be a secret of the happy Christian life, but she says nothing for the church life. The Keswick Convention, with which Mrs. Smith had much to do, also emphasized consecration. Actually, in the early days, the messages given at the Keswick Convention were focused on consecration. However, as far as I know, nothing was mentioned regarding consecration for the church life. In nearly every revival in Christianity consecration is stressed, but one can hardly hear of the consecration for the house of God. Because Christians have not seen the church life, all their altars are, at best, built in “Shechem.” But in the Lord’s recovery today we must build our altar at Bethel. We need the topmost consecration for the church life to fulfill God’s eternal purpose and to satisfy His heart’s desire.
（b）神的显现
b) God’s Appearing
11雅各在神的显现这件事上也经历了逐渐的进展。在创世记二十八章，神在梦中向雅各显现，但那显现并不扎实，也不具体。我们在梦中所见的，没有一样是具体的；也许是正确的，但不是坚实的。但以理在梦中看见一个人体的大像，（但二19，）但那像不如真的人体那样具体，梦中的两条铁腿也不如罗马帝国的两部分那样扎实。但以理在梦中看见这些事，但他对这些事没有经历。同样，雅各虽然在梦中经历了神的显现，但他在伊勒伯特利扎实的经历神的显现。当雅各在巴旦亚兰的时候，主对他说话，（创三一3，）但那不是主扎实的显现。在创世记三十五章一节，主也对他说话，但那也不是扎实的显现。只有在伊勒伯特利，雅各才具体的经历了神的显现。这是雅各对神显现之经历的进步。
11Jacob also experienced a progressive advancement in the matter of God’s appearing. God appeared to him in a dream in chapter twenty-eight, but that appearing was not substantial. Nothing that we see in a dream is substantial. It may be correct, but it is not concrete. Nebuchadnezzar saw a great image of a human body in a dream (Dan. 2:31), but that image was not as substantial as a real human body, and the two iron legs in the dream were not as solid as the two sections of the Roman Empire. While Nebuchadnezzar beheld those things in a dream, he had no experience of them. Likewise, although Jacob experienced God’s appearing in his dream, in El- Bethel he solidly experienced God’s appearing. The Lord spoke to Jacob when he was in Padan-aram (31:3), but that was not a solid appearing of the Lord. In 35:1, the Lord also spoke to him, but that also was not a solid appearing. Only in El-Bethel did Jacob experience God’s appearing in a substantial way. This is the progress in Jacob’s experience of God’s appearing.
12我们很多人都能见证，在进入召会生活以前，我们对神的显现有一些经历。神的确向我们显现，但那显现不是扎实的。但在我们进入召会生活，并且在召会生活中一段时间以后，我们能见证，在这里神的显现不但真实，而且扎实。若有人留在召会生活中一段时间以后离开了，他绝不能否认，他在召会生活中扎实的经历了神的显现。在我们进入召会生活以前，神的显现相当模糊。但在召会生活中，神的显现总是具体的。这种显现坚实到一个地步，我们几乎可以摸得著。对神显现最好的经历，惟独在召会中才有。
12Many of us can testify that before entering into the church life we had some experience of God’s appearing. God did appear to us, but that appearing was not solid. But after coming to the church life and being in it for a time, we can testify that here God’s appearing is not only real but also solid. If anyone would leave the church life after remaining in it for a time, he could never deny that while he was in the church life he had experienced the appearing of God in a solid way. Before we came into the church life, the appearing of God was rather vague. But the appearing of God in the church is always substantial. It is so concrete that it seems that we can almost touch it. The best experience of God’s appearing is only in the church
（c）神的祝福
c) God’s Blessing
13神的祝福也是渐进的。在伯特利、（创二八13～15、）巴旦亚兰和示剑（创三一3，三五1）的异象中，雅各没有得著神的祝福。在毘努伊勒，神的确祝福了雅各，但在那里神没有扎实的祝福他。（创三二29。）雅各没有得著神具体的祝福，因为他还没有在神所要他在的地方。圣经告诉我们，在毘努伊勒神祝福雅各，但没有告诉我们，神如何祝福他。但在创世记三十五章，在伯特利，祝福是非常扎实的。在那里神祝福雅各说，『我是全足的神，你要生养众多，将来有一族，和多国的民从你而生，又有君王从你而出。我所赐给亚伯拉罕和以撒的地，我要赐给你，与你的后裔。』（创三五11～12，另译。）这些是神在伯特利的祝福扎实的项目。
13There is also a progression in God’s blessing. In the vision in Bethel (28:13-15), in Padan-aram, and in Shechem (31:3; 35:1), Jacob was not given God’s blessing. God did bless Jacob in Peniel, but there He did not bless him solidly (32:29). Jacob was not given God’s substantial blessing because he was not yet in the place where God intended him to be. At Peniel, we are told that God blessed Jacob, but we are not told in what way He blessed him. However, in chapter thirty-five, at Bethel, the blessing is very solid. There, God blessed Jacob, saying, “I am God, all-sufficient: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 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” (vv. 11-12, Heb.). These are the solid items of God’s blessing in Bethel
（d）雅各对新名的经历
d) Jacob’s Experience of His New Name
14在伯特利，雅各经历了他的新名。他的名已经在毘努伊勒改了，（创三二28，30，）但他在伯特利才经历他的新名。（创三五10。）在伯特利，雅各全人被改变，成了一个新人－以色列。在我们进入召会生活以前，不管我们基督徒作得多好，我们都不是新的。但在我们进入召会生活以后，里面有个东西要求我们成为新的。我们必须作新丈夫、新父母、新孩子。我们每天都经历这种里面的要求。我们领悟从今以后，我们必须是另一个人。这就是变化的经历。
14In Bethel, Jacob experienced his new name. His name had been changed at Peniel (32:28, 30), but he experienced his new name at Bethel (35:10). At Bethel, Jacob’s entire being was changed and he became a new person — Israel. No matter how good we were as Christians before we came into the church life, we were not new. But after we came into the church life, something within demanded us to be new. We had to be a new husband, a new parent, a new child. We all experience this inward demanding daily. We realize that, from now on, we must be another person. This is the experience of transformation.
15召会生活是变化的生活。在召会中，每个人都在更新的过程中。我们天天被更新。（罗十二2，林后四16。）我们不是被改正，因为那亳无意义；我们乃是被更新。召会完全是一个新人，（弗二15，）召会生活是变化过的以色列的生活。这是新的生活，带著新人和新的所是。在伯特利这里，我们经历了新的生命，就是在基督里的神。在召会生活这里，我们天天更新。我们留在正当的召会生活中越久，我们就越新。你的年龄会渐长，但你这人却成为新的。所有年长的弟兄姊妹都必须成为更新、更快、更强、更新鲜的。他们分享时，需要比年轻人更响亮、更快捷。我盼望本篇信息中所有的点，都成为你们实行上的经历。在召会生活中，我们需要最高的奉献，就是为著神的家，不是为著个人得丰富而有的奉献。我们若有这样的奉献，我们就会有神具体的显现，并要享受祂丰满的祝福。然后我们会日新又新。这就是在伯特利的经历，召会生活的经历。
15The church life is a transforming life. In the church, everyone is under the process of renewal. We are being renewed day by day (Rom. 12:2; 2 Cor. 4:16). We are not being corrected, for that means nothing, but we are being renewed. The church is altogether a new man (Eph. 2:15), and the church life is the life of the transformed Israel. It is a new life with a new person and a new being. Here, in Bethel, we experience the new life, which is God in Christ. Here, in the church life, we are becoming newer every day. The longer we stay in the proper church life, the newer we become. Your chronological age may get older, but your being becomes newer. All the elderly brothers and sisters must become newer, quicker, stronger, and fresher. In their sharing they need to be louder and faster than the young people. I expect that all the points in this message will become your practical experience. In the church life, we need the highest consecration, the consecration for the house of God, not for individual enrichment. If we have this, then we shall have God’s appearing in a substantial way and enjoy His full blessing. Then we shall daily become newer and newer. This is the experience at Bethel, the experience of the church life