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创世记生命读经 · 第81篇

被变化（四）

BEING TRANSFORMED (4)
1我们需要进一步来思想在伯特利的经历。在本篇信息中，我们来看神的应许。
1We need to consider further the experience at Bethel. In this message we come to God’s promise
（e）神的应许
e) God’s Promise
2我们可能对应许这辞相当熟悉，但在这段神的话里，神的应许不是平常的。在创世记三十五章，那给人应许的神，是全足的神。（创三五11，另译。）我们需要注意创世记中关于神名称的启示。在第一章只启示神是以罗欣（Elohim），在第二章我们看见耶和华这名称。以罗欣是神作创造者的名称，与祂的创造有关；耶和华是祂与人关系的名称，启示祂如何与人有关。到创世记十七章一节，才启示出全足的神这名称，那里神对亚伯拉罕说，『我是全足的神，你要行在我面前，并要完全。』（另译。）从前我们不彀领会这名称的意义，以为这不过是指神对我们是一切。无疑的，说神的全足指祂对我们是一切，这是正确的；但启示这名称是为著甚么目的？过去，我对于神这名称讲过几篇信息，告诉人这名称表明神是丰富的，祂是我们全足的供应。祂是一切，供应我们所有的需要。就一面说，这是对的。神是全足的，为要供应我们。但祂供应我们是为著甚么？难道祂供应我们仅仅是为著我们得救或属灵么？不是。如果我们要看见神是全足者的目的，就需要读创世记三十五章，并与创世记十七章作比较。神启示祂自己是全足的神，目的是为著祂的建造。以罗欣怎样是为著神的创造，全足的神照样是为著神的建造。不要凭你的想像来明白神圣的话，要凭圣经本身来明白圣经，把一段的话与另一段作比较。我们怎样知道以罗欣是为著神的创造？所有研读圣经的人都同意，圣经中首次题到一项事物，就立定那事物的原则。首次题到以罗欣是在创世记一章。在这一章，神是为著祂的创造被启示出来。因此，这立定了一个原则：以罗欣基本上是指创造的神，神那创造者。
2We may be quite familiar with the term promise. In this portion of the Word, however, God’s promise is not common. The God who gives the promise in chapter thirty-five is God all-sufficient (v. 11, Heb.). We need to give attention to the revelation of God’st it le sin the book of Genesis. In chapter one, God is only revealed as Elohim, and in chapter two we see the title Jehovah (rendered Lord in the King James Version). Elohim is God’s title as Creator in relation to His creation, and Jehovah is His title in His relationship with man, revealing how God is related to man. The title the all- sufficient God, or God all-sufficient, is not revealed until 17:1, where God said to Abraham, “I am the all-sufficient God; walk before me and be thou perfect” (Heb.). In the past, we did not adequately realize the significance of this title. We thought that it simply meant that God was everything to us. Undoubtedly, it is correct to say that God’sa ll-sufficiency means that He is everything to us. But for what purpose is this title of God revealed? I have given a number of messages in the past on this title of God, telling people that it denotes that God is rich and that He is our all-sufficient supply. He is everything to supply all our need. In a sense, this was right. God is all-sufficient in order to supply us. But for what does He supply us? Does He supply us merely in order that we might be saved or be spiritual? No. If we would see the purpose for God’s being the all-sufficient One, we need to read Genesis 35 and compare it with Genesis 17. The purpose of God’s revealing Himself as the all - sufficient God is for His building. Just as Elohim is for God’s creation, so the all - sufficient God is for God’s building. Do not understand the Holy Word by your imagination. Understand the Bible by the Bible itself, by comparing one portion of the Word with another. How do we know that Elohim is for God’s creation? All Bible students agree that the first mention of an item in the Bible establishes a principle for that particular thing. The first mention of Elohim is in Genesis 1. In this chapter, God is revealed for His creation. Therefore, this establishes the principle that Elohim basically denotes the creating God, God the Creator.
3创世记十七章一节首次题到全足的神－以利沙代－的名称，清楚启示这名称的意义。在那时以前，亚伯拉罕蒙神呼召，目的是要成为许多蒙神呼召者的父。神无意要亚伯拉罕运用他天然的力量来成就这事；神没有给他孩子，直到他天然的力量用尽了。但亚伯拉罕既不彀认识神，在这事上对神也没有信心。他反而随从妻子的建议，用天然的力量同一个使女生出一个孩子。这事得罪了神，神十三年之久没有和亚伯拉罕说话。不要以为神不会被得罪，或者祂会一直对你忍耐。圣经没有一处告诉我们，神是全忍的。在亚伯拉罕的事例中，神被得罪了，不是因著罪，乃是因著亚伯拉罕运用天然的力量。在神的经纶里，没有一件事比运用天然的力量更得罪祂。无论甚么时候，蒙神呼召者用他天然的力量作甚么，来达成神的目的，神就被得罪了。就一面说，用你天然的力量乃是对神的侮辱。神不需要你的帮助。运用你天然的力量，意思就是你能帮助神。这指明神不是全足的，祂需要你帮助祂。隔了十三年之后，神再对亚伯拉罕说话的时候，祂说，『我是全足的神。』你若仔细读这一章，就会看见神的全足是叫我们产生为著祂家的材料。创世记十七章和三十五章，至少在三方面彼此一致。第一，两章都启示神是全足的。神向亚伯拉罕和雅各都启示这神圣的名称。第二，两章都有名字的更改。亚伯拉罕的名是从亚伯兰改为亚伯拉罕，雅各的名是从雅各改为以色列。在属灵的生命里，改名表征变化，不仅是名称的改变。你也许说，『李弟兄，你犯了错，从今以后你不是李常受，你是查理福特了。』这种名称的改变毫无意义。根据圣经，更改你的名，就是改变你这个人。原来你是亚伯兰，现在你是亚伯拉罕。先前你是抓夺的雅各，现在你是以色列，是与神摔跤者。这不是名称的改变，乃是你这个人，你的构成的改变。因此，十七章是说到亚伯拉罕的变化，三十五章是说到雅各的变化。
3Genesis 17:1, the first mention of the title the all-sufficient God, El-Shaddai, clearly reveals the significance of this title. Prior to that time, Abraham had been called by God for the purpose of becoming the father of so many of God’scall ed ones. God did not intend that Abraham fulfill this by the exercise of his natural strength, and God did not give Abraham a child until his natural strength had been exhausted. Abraham, however, neither understood God adequately, nor had faith in Him for this. Instead, he followed his wife’s proposal that he bring forth a child by using his natural strength with a concubine. God was offended by this and did not speak to Abraham for thirteen years. Do not think that God cannot be offended, or that He will always be patient with you. We are nowhere told in the Bible that God is all-patient. In Abraham’s case, God was offended, not by sin, but by the exercise of Abraham’s natural strength. In God’secon o my, nothing offends Him more than your exercise of your natural strength. Whenever a called one of God uses his natural strength to do something for the accomplishment of God’s purpose, God will be offended. In a sense, using your natural strength is an insult to God. God does not need your help. To exercise your natural strength means that you are capable of helping God. This indicates that God is not sufficient and that He needs you to assist Him. When God spoke to Abraham again after an interval of thirteen years, He said, “I am the all-sufficient God.” If you read this chapter carefully, you will see that God’s being all - sufficient is for us to produce the materials for His house. Genesis 17 and 35 correspond to each other in at least three ways. Firstly, both chapters reveal that God is all- sufficient. God revealed this divine title to both Abraham and Jacob. Secondly, in both chapters a change of name occurs. Abraham’s name was changed from Abram to Abraham, and Jacob’s name was changed from Jacob to Israel. In spiritual life, the change of name signifies transformation, not merely the change of label. You may say, “Witness Lee, you have done something wrong. From now on, you are not Witness Lee but Charles Ford.” This change of label means nothing. According to the Bible, to change your name is to change your being. Formerly, you were Abram; now you are Abraham. Previously, you were a supplanting Jacob; now you are Israel, the wrestler of God. This is the change, not of a label, but of your being, of your constitution. Hence, chapter seventeen speaks of the transformation of Abraham and chapter thirty - five speaks of the transformation of Jacob.
4第三，两章都有神的应许。在神对雅各的应许中，重申祂对亚伯拉罕的应许。神在创世记二十八章对雅各的应许并不确定。在创世记二十八章十四节神说，『你的后裔必像地上的尘沙那样多。』如果我是雅各，我会说，『主阿，我不要我的后裔是尘沙。我不要无数的尘沙，我宁愿有几位君王。』虽然神在二十八章的应许说到尘沙，但祂在三十五章的应许却说到君王和国。（创三五11。）国指明国度。神在三十五章十一节的应许，是重申祂在十七章六节的应许。在两个事例中，神都应许国和君王将要产生。在伯特利雅各的梦中，神告诉他，他的后裔要像尘沙。但现今在三十五章伯特利实际的经历里，神的应许往前了。这里没有题到尘沙，而代之以国同君王。这一章应许的中心，是要生养众多并且繁增，以带进国同君王。因此，创世记十七章和三十五章在三方面彼此一致：神圣名称，全足之神的启示；人名的更改；以及繁增的应许，带进国同君王。现在我们可以看到全足的神这名称的目的。全足的神乃是为著神家的建造。我们都需要接受这话。全足的神是为著伯特利的建造。神为著召会生活，为著在地上祂家的建造，乃是全足的。你不能个人经历全足的神。要经历全足的神，你必须在伯特利，在神的家，在召会生活中。我们的经历证实这个真理。在我们进入召会生活以前，我们许多人对神有一点经历。但我们都能见证，我们并没有经历神是全足的一位。虽然我曾在多方面经历神，但直到进入召会生活，我才经历祂是全足的一位。在召会生活中这么多年以后，我能说，『阿利路亚，我在召会生活中对全足的神有何等的经历！』神是太全足了，单单几位信徒无法经历得尽。我们个人太有限了。神的全足需要一个团体的身体。我们需要家来经历祂这一方面。最近在安那翰这里，我们有一次奇妙的祷告聚会。我相信那次聚会要蒙记念直到永世。在祷告中所有的发表都是独特的，我们祷告到生产疼痛中的妇人，和得胜的男孩子。真是美妙！我们单独在房间里，绝不会有这样的祷告；我们必须在召会里。当地圣徒错过了那次祷告聚会的，必然损失重大。这不是对以罗欣或耶和华的经历，乃是对全足之神的经历。在那次祷告聚会中，我是在三层天上享受全足的神。只有在召会生活中才可能领悟我们神的全足。
4Thirdly, in both chapters we have God’s promise. God’s promise to Abraham is repeated in His promise to Jacob. God’s promise to Jacob in chapter twenty-eight was indefinite. In 28:14 God said, “Thy seed shall be as the dust of the earth.” If I had been Jacob, I would have said, “Lord, I don’t want my descendants to be dust. Instead of millions of particles of dust, I would rather have a few kings.” Although God’s promise in chapter twenty - eight speaks of dust, His promise in chapter thirty-five speaks of kings and nations (v. 11). A nation denotes a kingdom. God’s promise in 35:11 is a repetition of His promise in 17:6. In both instances, He promised that nations and kings would come forth. In Jacob’s dream at Bethel, God told him that his seed would be as dust. But now, in the actual experience at Bethel in chapter thirty - five, God’s promise has advanced. Here, there is no mention of dust. Instead of dust there are nations with kings. The focus of the promise in this chapter is to be fruitful and multiply to bring forth nations with kings. Thus, Genesis 17 and 35 correspond to each other in three respects: in the revelation of the divine title, the all-sufficient God; in the changing of human names; and in the promise of multiplication for bringing forth nations with kings. Now we can see the purpose of the title the all-sufficient God. The all - sufficient God is for the building of God’s house. We all need to take in this word. The all-sufficient God is for the building of Bethel. God is all-sufficient for the church life, for the building of His house on earth. You cannot experience the all-sufficient God in an individualistic way. In order to experience the all-sufficient God, you must be in Bethel, in the house of God, in the church life. This truth is proved by our experience. Before we came to the church life, many of us had some experience of God. But as we all can testify, we did not experience God as the all-sufficient One. Although I experienced God in various aspects, I did not experience Him as the all-sufficient One until I came into the church life. But after being in the church life for many years, I can say, “Hallelujah, what an experience of the all - sufficient God I have in the church life!” God is too all-sufficient to be experienced by just a few individual believers. As individuals, we are too limited. God’s all - sufficiency requires a corporate body. We need the house in order to experience this aspect of Him. Recently, we had a marvelous prayer meeting here in Anaheim. I believe that that meeting will stand as a memorial for eternity. All the utterances in the prayers were unique. In our prayers we prayed about the travailing woman and about the prevailing, victorious man - child. It was wonderful! We could never have prayer like this alone in our rooms; we must be in the church. Any local saints who missed that prayer meeting certainly missed a great deal. This is an experience, not of Elohim or of Jehovah, but of the all-sufficient God. In that prayer meeting I was above the third heaven enjoying the all-sufficient God. Only in the church life is it possible to realize the all-sufficiency of our God.
5我从批评我们的人听到反对的话，我并不恨他们；反之，我对他们满了同情。他们失去的是何等的多！他们传统的宗教阻挠他们，使他们不能进到神今日的行动里。我们在祂现今的行动里，正经历何等一位全足的神！这不是教训或道理的领会；这是我们在召会生活中对神的经历。全足的神为著伯特利的建造被启示出来，祂是在召会生活中给人经历的。『神的家』这旧约的辞，新约的解说是『召会。』在提前三章十五节保罗说，『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，真理的柱石和根基。』今天对我们来说，伯特利不是历史，乃是活神的召会。旧约中的伯特利，乃是召会生活实际经历的豫表。今天的基督教是何等的贫穷！大多数基督徒以为伯特利是已过的历史。他们没有领悟今天的召会生活就是伯特利。他们不明白这点，原因是他们没有召会生活。赞美主，在主的恢复里，我们有召会生活！在召会生活中，我们对全足之神的经历是逐日加增，甚至分秒加增的。在已过两年中，我们在安那翰的召会生活大大扩增。你若比较一九七七年一月和一九七五年一月，就会看见不同。当然，一九七七年在主的恢复中是了不起的一年。召会生活是在前进，牠日夜在往前。我们很多人都能见证，今天下午召会生活就已经往前了。阿利路亚，全足的神乃是为著召会生活，今日的伯特利！
5When I hear of the opposition from our critics, I do not feel hateful toward them; rather, I feel full of pity. How much they are missing! Their traditional religion is frustrating them and keeping them from God’sup-to-date move. What an all-sufficient God we are experiencing in His present move! This is not a teaching or a doctrinal understanding; it is our experience of God in the church life. The all-sufficient God is revealed for the building of Bethel and He is experienced in the church life. The New Testament interpretation of the Old Testament term “the house of God” is “the church.” In 1 Timothy 3:15 Paul said, “But 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, the pillar and base of the truth.” For us today, Bethel is not history; it is the church of the living God. The Bethel in the Old Testament is a type of the practical experience of the church life. What poverty there is in today’s Christianity! Most Christians think of Bethel as past history. They do not realize that the church life today is Bethel. The reason that they do not understand this is that they do not have the church life. Praise the Lord that in the Lord’s recovery we have the church life! In the church life, our experience of the all-sufficient God is increasing day by day and even minute by minute. Our church life in Anaheim has greatly increased in the last two years. If you compare January, 1977 with January, 1975, you will see the difference. Surely, 1977 will be a great year in the Lord’s recovery. In October of this year there will be in Taipei an international conference of the churches. Only the Lord knows what will happen at that time, or even next week. I believe that some very significant things are about to happen. The church life is marching on; it is advancing day and night. Many of us can testify that the church life has advanced since this afternoon. Hallelujah, the all-sufficient God is for the church life, today’s Bethel
《一》不在巴旦亚兰
1) Not in Padan-aram
6在巴旦亚兰，神没有给雅各应许。（创三一3。）为甚么神在那里没有给他应许？当然不是因著神改变了，因为神永不改变。在巴旦亚兰雅各没有得著应许，因为那不是正确的地方。在巴旦亚兰，雅各不是在领受神应许的正确地位上。我们若要领受神的应许，必须在正确的地方。我很强的说，很多东西只能在召会生活中领受到。在召会生活以外，你没有地位领受这些东西。
6In Padan-aram, God did not give a promise to Jacob (31:3). Why did God not give him a promise there? It certainly was not because God changes, for God never changes. No promise was given to Jacob in Padan - aram because that was not the proper place. In Padan- aram, Jacob was not in the right position to receive God’s promise. If we would receive God’s promise, we must be in the proper place. I say strongly that many things can only be received in the church life. Outside of the church life, you do not have the position to receive these things.
《二》不在竦割或示剑
2) Not in Succoth or in Shechem
7后来，雅各离开巴旦亚兰，往竦割去；竦割的意思是『棚。』（创三三。）竦割是在美地的边界，雅各在那里为自己盖造房屋，又为牲畜搭棚，但他没有为神筑坛。后来，雅各从竦割到了示剑。我们看过，在示剑他筑了一座坛。但这坛是筑在他自己满意的地方，不是筑在神满意的地方。因此，神改变了雅各的处境，使他被搅动，并接受嘱咐，起来上伯特利去。在竦割或示剑，雅各都没有领受神的应许。
7Eventually, Jacob left Padan - aram and journeyed to Succoth, which means “booths” (33:17). In Succoth, which was on the border of the good land, Jacob built 17 a house for himself and booths for his cattle, but he did not erect an altar for God. Later, Jacob traveled from Succoth to Shechem. We have seen that in Shechem he built an altar. But this altar was built at the place of his own satisfaction, not at the place of God’s satisfaction. Thus, God changed Jacob’s circumstances that he might be stirred up and receive the charge to arise and go up to Bethel. Neither in Succoth nor in Shechem did Jacob receive God’s promise.
《三》只在伯特利
3) Only in Bethel
8只有在伯特利神才给雅各应许。（创三五11～12。）在创世记三十五章的应许，比雅各在梦中所得的应许（创二八13～14）扎实。我们在进入召会生活以前，神从来没有给我们扎实的应许。最扎实的应许总是在召会生活中得著的。我们进入召会生活以后的经历，几乎每天都是应许的日子。这意思是每天都满了盼望。在召会以外，我们没有盼望。你在进入召会生活以前有盼望么？没有。我们只有失望和沮丧。但如今在召会生活中，每件事都这么确定且有意义。早晨、中午、夜晚，我们都有盼望。这一切盼望就是我们一天过一天所领受的应许。在召会生活中，神所赐给以及我们所领受的一切应许，都是为著神的建造，不是为著我们的小屋茅舍。已往我们有的人想要建造一间圣别小屋，有的姊妹盼望建造一间美满婚姻生活的小茅屋。很多作妻子的在婚姻生活中没有享受，就想在基督教中找幸福的婚姻生活。甚至在进入召会生活以后，很多姊妹在她们里面深处还是盼望，在召会中找到她们所一直寻求的幸福婚姻生活。她们的用意不是要建造神的家，乃是要建造她们婚姻生活的小茅屋。但我们很多人的经历乃是这样：当我们努力为自己建造小茅屋的时候，神就吹袭牠。在我多年前的经历中，神先是吹去屋顶，然后吹倒墙壁，之后我的茅屋就了了。但不要因为召会的人婚姻生活的小茅屋被拆毁了，就以为他们很可怜。我们有更好的婚姻生活，不过不在我们的小茅屋里，乃在神的家中。今天在召会生活中，我能见证并向仇敌夸耀，我在召会中有美妙的婚姻生活。你若没有召会生活，你会有何等可怜的婚姻生活！当我们试著为自己建造小茅屋的时候，我们却不成功。但我们把婚姻生活带到召会中，我们就发现自己是在一所大厦里。赞美主，我们在这里是为著神的家！
8Only in Bethel did God give His promise to Jacob (35:11-12). The promise in chapter thirty-five is more solid than the promise given to Jacob in the dream (28:13-14). Before we came to the church life, we never had a solid promise given to us by God. The most solid promises are always given in the church life. Our experience after coming into the church life is that nearly every day is a day of promise. This means that every day is full of expectations. Outside the church, we had no hope. Did you have hope before coming into the church life? No, we only had disappointment and discouragement. But now, in the church life, everything is so definite and meaningful. Morning, noon, and night we have hope. All these hopes are the promises we are receiving day after day. All the promises given by God and received by us in the church life are for God’s building. They are not for our little cottage or hut. In the past, some of us desired to build a little cottage of holiness, and some of the sisters expected to build the little hut of a good married life. Many wives who have not found married life enjoyable have sought to find a happy married life in Christianity. Even after coming into the church life, many sisters still have deep within them the hope of finding in the church the happy married life they have been seeking. Their intention is not for the building up of the house of God; it is to build the little hut of their married life. But the experience of many of us is this: when we were endeavoring to build a little hut for ourselves, God blew upon it. In my experience years ago, God firstly blew away the roof and then the walls. After that, my hut was gone. But do not think that all the church people are miserable because the hut of their married life has been demolished. We have a much better married life, not in our little hut, but in the house of God. Today, in the church life, I can testify and boast to the enemy concerning the wonderful married life I have in the church. If you did not have the church life, what a miserable married life you would have! When we tried to build a little hut for ourselves, we were unsuccessful. But when we brought our married life into the church, we found ourselves in a mansion. Praise the Lord that we are here for the house of God
9我在进入召会生活以前，也尝试建造一间忍耐小屋。你们很多人知道，我是一个急性的人。快的人要忍耐，需要花很大的力气。我甚至在打电话时碰到占线也不耐烦。我年轻时知道自己缺少耐性，就试著建造一间忍耐小屋。我也尽力要建造圣别和得胜的屋子。我很想胜过我的脾气。快的人没有忍耐，没有忍耐又叫人发脾气。我很晓得自己没有忍耐，不圣别，并且是失败的。虽然我试著建造忍耐、圣别和得胜的屋子，但一间也没有造成。当我进入召会生活时，我没有立刻忘记这些屋子，我还是尝试要建造这些屋子。但有一天我看见，建造这些小屋是何等愚蠢，因为我已经有了一间大厦－召会生活。只要我们在召会生活中，忍耐、圣别和得胜都是我们的。让我和你们分享我多次经历过的事。当我快要发脾气的时候，我想起召会，我的脾气立刻就不见了。也许我对自己说，『我快要向长老发脾气了。』但因著主的怜悯，我想到召会，我的脾气就消失了。甚至未必需要经历召会生活，就是想一想召会生活，都会消除我们的脾气。你也许说，『李弟兄，这是迷信，稍微想想召会生活怎能除去你的脾气？』我无法解释这事，但我知道我经历过，即使想一想召会，就能使你得胜。你若真活在召会生活中，你会有何等的圣别和得胜！当你进入新耶路撒冷时，你还会寻求圣别、谦卑和忍耐么？不会。当你进入新耶路撒冷的时候，这一切辞汇都要终结。那里没有忍耐，只有神自己是全足的神。在召会生活中，我们今日就有新耶路撒冷的小影。没有别的基督徒像我们这样经历圣别。我们不是在建造我们的小屋茅舍，我们单单是为著那独一的建筑－神的家。这家是相互的居所，我们和神都住在这里。赞美主，我们如今在召会生活中团体的经历神！
9Before I came into the church life, I also attempted to build a little house of patience. As many of you know, I am a quick person. It takes a great deal of energy for a fast person to be patient. I even hate to get a busy signal when I dial the telephone. Realizing as a young man that I lacked patience, I attempted to build a little house of patience. I also did my best to build houses of holiness and victory. I wanted very much to be victorious over my temper. A fast person is impatient, and impatience causes us to lose our temper. I was quite aware that I was impatient, unholy, and defeated. Although I tried to build houses of patience, holiness, and victory, I was not successful in building even one of them. When I came into the church life, I did not immediately forget these houses. Rather, I still attempted to build them. But one day I saw that it was foolish to build these small houses, for I already had one large house—the church life. As long as we are in the church life, patience, holiness, and victory are ours. Let me share with you something I have experienced many times. When I was on the verge of losing my temper, I thought about the church, and immediately my temper disappeared. Perhaps I said to myself, “I am about to lose my temper with the elders.” But, by the Lord’s mercy, I thought about the church, and my temper vanished. There is not always the need to even experience the church life. Even a thought about the church life can quell our temper. You may say, “Brother Lee, this is superstitious. How can a little thought about the church life take away your temper?” I cannot explain this, but I know that I have experienced that even a thought about the church can make you victorious. If you actually live in the church life, what holiness and victory you will have! When you get into the New Jerusalem, will you still be seeking holiness, humility, and patience? No, when you get into the New Jerusalem, all this vocabulary will be terminated. There will be no patience, just God Himself as the all-sufficient God. In the church life we have a miniature of the New Jerusalem today. No other Christians experience holiness as much as we do. We are not building our cottages and huts. We are only for the unique building—the house of God. This house is a mutual habitation. Both we and God abide here. Praise the Lord that we are now in the church life experiencing God in a corporate way!
10在创世记三十五章十一节，全足的神所给的应许，主要的是要我们生养众多并且繁增。这似乎与传福音相似。虽然这应许和传福音有些类似之处，但今天的传福音是结果子的一种方式。传福音也许是外面的活动，结果子乃是里面生命的涌流。生养众多并且繁增，意思就是生养儿女，从你里面生命的丰富产生出东西来。这只能藉著里面丰富生命的涌流而发生。假定我们都是猴子，神说，『猴子们，要生养众多。』如果是这种情形，就有很多『猴子』要生出来。当然神不要这样的繁增。神所要的是以色列的繁增，不是雅各的繁增。我们看过，以色列这名的希伯来文，有代表神的两个字母『El。』我们的繁增必须是神的繁增。猴子的繁增不是神的繁增，因为猴子身上没有神的素质，元素。牠缺少『El。』但以色列含有若干神的成分。我们需要为著繁增而变化。亚伯兰在成为亚伯拉罕以前，神从未告诉他要生养众多。如果神在亚伯兰成为亚伯拉罕以前说了这话，那么所繁增的就是天然的人，不是变化过的人。只有在亚伯拉罕受了割礼，并且经历了改名之后，神才应许使他『极其繁多。』（创十七6。）雅各也是一样。在创世记二十八章，神没有应许雅各要生养众多并且繁增。在那里，祂只说雅各的后裔要像尘沙。但在创世记三十五章就不同了，这里神应许以色列要生养众多并且繁增，国同君王也要从他而出。这不是『猴子』的繁增，乃是以色列的繁增。
10The promise in 35:11, given by the all-sufficient God, is mainly for us to be fruitful and multiply. It seems that this resembles gospel preaching. Although there may be some similarity between this promise and gospel preaching, the preaching of the gospel today is a form of fruit-bearing. While preaching the gospel might be an outward activity, bearing fruit is an inward overflow of life. To be fruitful and to multiply means to bring forth children, to produce something out of the riches of your inner life. This can only happen through the overflow of the rich inner life. Suppose we were all “monkeys” and God said, “Monkeys, be fruitful.” If this were the case, a great many “monkeys” would be brought forth. Certainly, God does not desire this kind of multiplication. God wants the multiplication of Israel, not of Jacob. As we have seen, the name Israel has the Hebrew letters for God — El — in it. Our multiplication must be the multiplication of God. The “monkey” multiplication is not the multiplication of God because a “monkey” does not have the essence, the element, of God in it. It lacks the “El.” But Israel contains some part of God. We need to be transformed for multiplication. Before Abram became Abraham, God never told him to be fruitful. If God had spoken this word before Abram had become Abraham, the natural man, not the transformed one, would have been multiplied. Only after Abraham had been circumcised and had experienced the changing of name did God promise to make him “exceeding fruitful” (17:6). It is the same with Jacob. In chapter twenty - eight, God did not promise Jacob that he would be fruitful and multiply. There, He only said that Jacob’s seed would be as dust. But it is different in chapter thirty-five. Here, God promised Israel that he would be fruitful and multiply and that nations with kings would come out of him. This is not the multiplication of “monkeys,” but of Israels.
11许多基督徒在传福音的时候，生出『猴子』来，那些猴子是不适合召会生活的。你要有『猴子』的繁增么？不。我们必须有以色列的繁增。为此，我们需要从雅各变化成以色列，因为只有以色列才能生出以色列。因此，本章的应许是基于雅各被变化的事实。这也是为著神家的建造。我在进入召会生活以前，虽然带了一些人到主面前，但没有一人进入召会生活。我把他们带到基督教里，但无论我怎样努力，都无法把他们带到召会生活中。但我进入召会生活以后，在我早期传福音时成百被带到主面前的人，不仅得救，更进入召会生活。你也许说，『李弟兄，在你没有进入召会生活以前，你是雅各，所以你生出别的雅各来。』这是对的。但我在进入召会生活并经历变化以后，我所带到主面前的人，几乎都成了建造地方召会生活、建造神家的材料。传福音和这样的繁增有极大的不同。我们不是仅仅凭著某些外面的行动来传福音；我们乃是过召会生活，为著召会生活结出正确的果子。请注意，创世记三十五章十一节不是说，这种繁增是为著伯特利；反之，本节指明这是为著国同君王。这启示，或者至少含示，正当的召会生活必须是国度。我们繁增的结果必须是召会生活，而这召会生活必须是国度。
11In their gospel preaching, many Christians have brought forth “monkeys,” which are not good for the church life. Do you want to have a multiplication of “monkeys”? No. We must have the multiplication of Israels. In order to have this, we need to be transformed from Jacob into Israel because only Israel can bring forth Israel. Hence, the promise in this chapter is based upon the fact of Jacob’s being transformed. This also is for the building of God’sho use. Although I brought some people to the Lord before I came into the church life, none of them came into the church life. I brought them into Christianity, but, as hard as I tried, I could not bring them into the church life. But after I entered into the church life, hundreds of others who were brought to the Lord in my early preaching not only came to salvation, but also entered into the church life. You may say, “Brother Lee, before you came into the church life, you were Jacob, and, thus, you brought forth other Jacobs.” That is right. But after I came into the church life and experienced transformation, nearly all those whom I brought to the Lord became the material for the building of the local church life, for the building of the house of God. There is a great difference between gospel preaching and this kind of multiplication. We are not merely preaching the gospel by carrying on certain outward activities; we are living the church life to bring forth the proper fruit for the church life. Notice that verse 11 does not say that this multiplication is for Bethel. Rather, it indicates that it is for nations with kings. This reveals, or at least implies, that the proper church life must be the kingdom. The result of our multiplication must be the church life, and this church life must be the kingdom.
12要解释创世记三十五章十一节中『多国的民』这辞，有一个难题。到底从雅各生出多少国？只有以色列国从他而出。然而这里却说『多国的民。』此外在创世记十七章五节，亚伯拉罕称为『多国的父。』亚伯拉罕是多国的父，多国是些甚么？我不信神把阿拉伯国家算在内，因为他们是以实玛利的后裔。只有一个国－以色列国，是从亚伯拉罕出来的。在创世记里的种子，需要全本圣经来发展。无疑的，以色列是一个国，一个国度。召会，千年国，并永世里的新耶路撒冷，也是国度。
12There is a problem with interpreting the phrase “a company of nations” in verse 11. How many nations actually came out of Jacob? Only the nation of Israel issued from him. However, in Hebrew the word translated “company” means a multitude. Furthermore, in 17:5 Abraham is called the “father of a multitude of nations” (Heb.). What are the many nations of which Abraham is the father? I do not believe that God counts the Arab nations because they are the descendants of Ishmael. Only one nation, the nation of Israel, has come out of Abraham. We need the whole Bible to develop any of the seeds found in the book of Genesis. Undoubtedly, Israel was a nation, a kingdom. The church, the millennium, and the New Jerusalem in eternity will also be kingdoms
13甚至今天召会生活也必须是一个国，一个国度。我们繁增的结果必须是国度。这意思是凡我们所结的果子，必须产生召会生活，这种生活将是有君王在其中神真正的国度。我们在这里不仅是为著召会生活，也是为著国度。为著召会生活，我们不需要多少的操练；但为著国度，我们需要相当的操练。
13Even today, the church life must be a nation, a kingdom. Our multiplication must result in nations. This means that whatever fruit we bear must issue in the church life, which will be a genuine kingdom of God with kings. We are not only here for the church life, but also for the kingdom. For the church we do not need much discipline, but for the kingdom we need considerable discipline.
14在马可福音的末了，主对祂的门徒说，『你们往普天下去…传扬福音。』（可十六15。）在路加福音的结语中记著：『并且人要靠著祂的名，传悔改以得赦罪之道，从耶路撒冷起，直到万邦。』（路二四47。）但在马太二十八章十九节主说，『所以你们要去，使万民作我的门徒。』马太福音与国度有关，在这福音里，今天的召会生活就是国度。马太十六章十八至十九节指明这点：『我要把我的召会建造在这磐石上，阴间的门不能胜过她。我要把诸天之国的钥匙给你。』在这些经节里，召会和国度二辞可以互换。这启示召会就是国度，国度就是召会。今天的召会生活必须是国度。因为在基督教里没有国度，所以在基督教里没有正确的召会，这样说是对的。在基督教里没有门徒的地位，没有操练。我们所结的果子必须是真正的门徒，愿意受神圣的操练，使召会生活能成为真正的国度。在今天的召会生活中，需要操练。如果今天我们不接受这种操练，怎能盼望在国度时代掌权？如果你从未在神的权柄下受操练，你就不知道如何治理列国。召会生活是国度的豫备，我们现今在召会中受操练，为要在国度里与基督同王。
14At the end of the Gospel of Mark, the Lord said to His disciples, “Go into all the world and preach the gospel” (Mark 16:15), and in the conclusion of Luke it is written, “That repentance for forgiveness of sins should be proclaimed in His name to all the nations” (Luke 24:47). But in Matthew 28:19, the Lord said, “Go therefore and disciple all the nations.” The Gospel of Matthew is concerned with the kingdom, and in this Gospel the church life today is the kingdom. Matthew 16:18-19 indicates this: “On this rock I will build My church, and the gates of Hades shall not prevail against it. I will give to you the keys of the kingdom of the heavens.” In these verses the words church and kingdom are interchangeable. This reveals that the church is the kingdom and that the kingdom is the church. The church life today must be the kingdom. Because in Christianity there is no kingdom, it is true to say that in Christianity there is not the proper church. In Christianity there is no discipleship, no discipline. We must bear the fruit who will be genuine disciples, those who will come under the divine discipline so that the church life might truly be the kingdom. In the church life today, there is the need of discipline. If we do not accept this discipline today, how can we expect to reign during the kingdom age? If you have never been disciplined under God’s authority, you will not know how to rule over the nations. The church life is a preparation for the kingdom, and in it we are now being disciplined to be Christ’s co-kings