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创世记生命读经 · 第90篇

被变化（十）

BEING TRANSFORMED (10)
1雅各在伯特利停留了相当长的时间以后，就从那里起行。（创三五16。）表面看来，这次离开伯特利的旅行不是积极的行动。但雅各离开伯特利，并不是离开神的家，反而是在属灵的经历上往前。虽然他到了伯特利，在那里停留下来，并且在那里作了一些事，但他仍必须往前。我们已经看见，创世记是一本种子和图画的书。我们需要领会这些种子和图画的意义。亚伯拉罕、以撒、雅各的图画，乃是我们属灵生命的描绘。这三个人的经历，乃是一个跟随主的人属灵生命的图画。
1After remaining in Bethel for quite a long time, Jacob journeyed on from there (35:16). Apparently, this journey away from Bethel was not a positive move. But Jacob’s leaving Bethel does not mean that he left the house of God; it means that he was going on in his spiritual experience. Although he had come to Bethel, had stayed there, and had done certain things there, he still had to go on. We have seen that Genesis is a book of seeds and pictures. We need to understand the significance of all these seeds and pictures. The picture of Abraham, Isaac, and Jacob is a portrait of our spiritual life. The experience of these three men is a picture of the spiritual life of one person following the Lord
（6） 更深刻和更切身的对付
6) Deeper and More Personal Dealings
（a）拉结的死
a) The Death of Rachel
2雅各从伯特利起行时，经历了非常深刻且切身的对付：他亲爱的妻子拉结，在生雅各末了一个儿子便雅悯的时候死了。（创三五16～20。）这经历是一件攸关生与死、得与失的事。雅各失去了拉结，得著了便雅悯。若是你必须选择，你是愿意保全母亲呢，还是愿意得著儿子？一般基督徒的观念是母亲和儿子二者都要。但在神的经纶里，你若要得著末了一个儿子，就必须放弃母亲。没有失，就没有得；没有死，就没有生。生是从死来的，因为离了死，就没有复活。拉结若不死，便雅悯绝不能生。拉结代表雅各天然的拣选。雅各有四个妻子，但惟有拉结称雅各的心，是他天然、起初所拣选的。他被迫接受利亚，也不得不接受两个使女，辟拉和悉帕，但利亚和两个使女不是雅各心里所拣选的。你仔细读创世记，会看见雅各的心完全放在拉结身上；他对其他三位没有心。请回想雅各害怕以扫和属他的人来攻击的时候所作的事，他叫两个使女和她们的孩子走在前头，叫利亚和她的孩子在中间跟著，而将拉结和约瑟安置在后头。（创三三1～2。）雅各将拉结和约瑟安置在后头，好在遭受攻击的时候得著保护，这事实显明雅各的心是在拉结身上。
2As Jacob was journeying on from Bethel, he experienced a very deep and personal dealing: his beloved wife, Rachel, died as she was giving birth to Jacob’s last son, Benjamin (35:16-20). This experience was a matter related to both death and birth, a matter of both loss and gain. Jacob lost Rachel and gained Benjamin. If you had to make the choice, would you prefer to keep the mother or to gain the son? The popular Christian concept is to have both the mother and the son. But in the divine economy, if you would gain the last son, you must let go of the mother. Without loss there can be no gain, and without death there can be no birth. Birth comes out of death, for apart from death there is no resurrection. If Rachel had not died, Benjamin could never have come forth. Rachel represents Jacob’s natural choice. Although Jacob had four wives, only Rachel was the natural and original choice according to the desire of Jacob’she art. He was forced to accept Leah and also constrained to take the two maids, Bilhah and Zilpah. But Leah and the two maids were not the choice of Jacob’she art. If you read Genesis carefully, you will see that Jacob’she art was absolutely set on Rachel; he had no heart for the other three. Recall what Jacob did when he feared an attack of Esau and his men. He put the two handmaids and their children at the front, followed by Leah and her children in the middle, and Rachel and Joseph at the rear (33:1-2). The fact that Jacob placed Rachel and Joseph at the rear to protect them in case of attack reveals that Jacob’she art was set on Rachel.
3在圣经里，记载每件事都是有目的的。拉结的死记载在三十五章这里，有确定的目的。雅各要起行的时候，知道拉结又怀了孕，必定很喜乐。也许他盼望亲爱的妻子给他生另一个男孩。但是拉结竟在生第二个孩子的时候死了，雅各天然的拣选，心头的愿望，被神取去了。在伯特利的经历以前，神容忍雅各天然的拣选，容许他有心头的愿望。但是在伯特利的经历以后，神取去了他天然的拣选。我们许多人能作见证，在我们经历召会生活以前，我们仍有天然的观念，天然的拣选，和天然的愿望。神甚至祝福这些东西。请想一想，以拉结头生孩子约瑟的出生为例：约瑟出生的时候，雅各非常喜乐，也许说，『这是神祝福我的心愿。神祝福了我的拣选。』然而，雅各在伯特利的经历以后，失去了他天然的拣选。在你经历了召会生活以后，你天然的拣选必须被丢在背后。在你进入召会生活以前，你仍有天然的拣选，神也容忍。但在经历召会生活到一个程度以后，神不再容忍了。我盼望这不会吓住青年人，使他们从伯特利的经历退缩。他们听见这话，也许会说，『倘若会发生这事，我就绝不到伯特利去。我要留在伯特利的另一边，不再往前，这样我就不会失去天然的拣选。』不错，你有了一些伯特利的经历以后会失去天然的拣选，但你会得著便雅悯；他是基督的豫表。《一》带进基督为忧患之子（便俄尼），
3Everything in the Bible is purposeful. The death of Rachel is recorded here in chapter thirty-five with a definite purpose. As Jacob was taking his journey, he must have been joyful knowing that Rachel was pregnant again. Perhaps he expected his beloved wife to give him another boy. But as Rachel was giving birth to her second child, she died, and Jacob’s natural choice, the desire of his heart, was taken away from him. Before the experience at Bethel, God tolerated Jacob’s natural choice, allowing him to have his heart’s desire. But after the experience at Bethel, his natural choice was taken from him. Many of us can testify that before we experienced the church life, we still had our natural concept, natural choice, and natural desire. God even bestowed His blessing upon them. Consider, for example, the birth of Rachel’s first child, Joseph. When Joseph was born, Jacob was very happy and might have said, “This is God’s blessing upon the desire of my heart. God has blessed my choice.” However, after his experience at Bethel, Jacob lost his natural choice. After you experience the church life, your natural choice must be left behind. Before you came into the church, you still had your natural choice, and God tolerated it. But after experiencing the church life to a certain extent, God will tolerate it no longer. I hope that this will not frighten the young people and cause them to draw back from the experience at Bethel. When they hear about this, some may say, “If this will happen, I will never come to Bethel. Rather, I will stay on the other side of Bethel and go no further. Then I will not lose my natural choice.” Yes, after you have had some experience at Bethel, you will lose your natural choice, but you will gain Benjamin, who is a type of Christ. (1) Bringing in Christ as the Son of Sorrow (Benoni
并为右手之子（便雅悯）
and as the Son of the Right Hand (Benjamin
4创世记三十五章十八节说，『她将近于死，灵魂要走的时候，就给她儿子起名叫便俄尼，他父亲却给他起名叫便雅悯。』这孩子有两个名字，一个是他母亲起的，一个是他父亲起的。便俄尼的意思是『忧患之子。』拉结给他起这名，因为她在受苦，在忧患中。但雅各立刻将他的名字改为便雅悯，意思是『右手之子。』在全宇宙中，只有一位既是忧患之子，又是右手之子，这一位就是基督。一面，基督是便俄尼；另一面，祂是便雅悯。基督是具有这两面的奇妙人物。没有一个人遭遇忧患像基督那样多，也没53:3有一个人被高举像基督那样高。以赛亚五十三章三节描述祂『常经忧患，』行传二章三十三节说祂『被高举在神的右边，』希伯来一章三节说祂『坐在高处至尊至大者的右边。』首先，耶稣是忧患之子，苦难之子。拉结不是惟一经历这忧患的人；基督的母亲马利亚也经历过。照著路加二章三十五节，她的魂被她儿子的苦难刺透。但在三十三年半以后，基督在复活并升天里，成了神的右手之子。因此，没有人能否认，便雅悯是受苦并被高举之基督的豫表。
4Verse 18 says, “And it came to pass, as her soul was in departing, (for she died,) that she called his name Benoni: but his father called him Benjamin.” This child was given two names, one from his mother and one from his father. Benoni means “the son of sorrow.” Rachel gave him this name because she was suffering and in sorrow. But Jacob immediately changed his name to Benjamin, which means “the son of the right hand.” In this whole universe there is only One who is both the Son of sorrow and the Son of the right hand—and that One is Christ. On the one hand Christ is Benoni, and on the other hand He is Benjamin. Christ is a wonderful Person with these two aspects. No one has suffered as much sorrow as Christ, and no one has been exalted as high as Christ. Isaiah describes Him as “a man of sorrows,” Acts 2:33 says that He has been “exalted to the right hand of God,” and Hebrews 1:3 says that He is seated “on the right hand of the Majesty on high.” Firstly, Jesus was the Son of sorrow, the Son of suffering. Rachel was not the only one to experience this sorrow; Mary, the mother of Christ, also experienced it. According to Luke 2:35, her soul was pierced by the sufferings of her son. But after thirty-three and a half years, in resurrection and ascension Christ became the Son of the right hand of God. Hence, no one can deny that Benjamin was a type of the suffering and exalted Christ.
5假定你是雅各，你愿意以失去心头愿望的代价得著这位基督么？只要你留在召会中，经历伯特利，建立柱子，并且将自己浇在柱子上作奠祭，你就没有选择。拉结必须死去，便雅悯才能生出。阿利路亚，拉结去了，便雅悯来了！五十多年前，我就听到并读到关于彰显基督、显明基督的信息和书籍。有一件事困扰我，就是我不知道如何高举基督或彰显祂。多年来，我找不到那条路。有些人说，我们要彰显基督，就必须钉十字架。但一个人如何能叫自己钉十字架呢？任何人都不可能把自己钉在十字架上。最终我知道，高举基督并彰显祂的路，乃是在召会生活中。藉著召会生活，『拉结』会有奇妙且激励人的生产，她死了，使美妙的基督生出来。我试过各种方法要高举并彰显基督，但我能很强的见证，这些方法没有一种有功效。然而，当我来到召会，留在召会中一段时间以后，我的『拉结，』我天然的拣选被取去了，便雅悯就生出来了。圣经中这段对拉结的死和便雅悯的生的记载，的确令人赞赏。这是多么美妙的记载！为甚么拉结的死不在雅各经历伯特利之前？这的确是照著神的主宰。在神的主宰里，拉结的死正发生于雅各在伯特利奇妙16的经历之后。在十六节，雅各因他在伯特利的经历必定满了喜乐，并且热切的期待亲爱的妻子拉结生出另一个孩子。但拉结的孩子出生的时候，雅各天然的拣选死了。拉结给她第二个儿子起名叫便俄尼，一个忧患的名字，但雅各立刻将这名改为便雅悯，一个激励的名字。雅各更改他儿子的名字，证明他没有因著失去拉结而失望灰心。他没有沮丧，反而满了把握、信心和盼望。雅各似乎说，『不，他的名字必须是便雅悯。他不是忧患之子，乃是右手之子。』雅各有何等的信心和盼望！若是这件事发生于雅各在伯特利的经历之前，他也许会说，『阿们，他的名字必须是便俄尼，因为他是忧患之子。这种经历的确是忧伤的。』但在伯特利的经历之后，雅各是个变化过的人。
5Suppose you had been Jacob. Would you have been willing to gain this Christ at the cost of losing the desire of your heart? As long as you stay in the church, experience Bethel, set up a pillar, and pour yourself out upon it as a drink offering, you will have no choice. Rachel must die that Benjamin might be born. Hallelujah, Rachel has gone and Benjamin has come! More than fifty years ago, I heard messages and read books about expressing Christ and manifesting Him. But I was bothered by the fact that I did not know how to lift up Christ or to express Him. For many years I was not able to find the way. Some said that in order to express Christ we must be crucified. But how can a person crucify himself? It is impossible for anyone to nail himself to the cross. Eventually I learned that the way to lift up Christ and to express Him is in the church life. Through the church life “Rachel” will have a marvelous and encouraging delivery, dying that the wonderful Christ may come forth. I have tried every way to uplift and express Christ, and I can testify strongly that none of these ways has been effective. However, after I came to the church and stayed here for a period of time, my “Rachel,” my natural choice, was taken away, and Benjamin was brought forth. The record in the Bible of the death of Rachel and the birth of Benjamin is surely admirable. What a wonderful record it is! Why did Rachel’s death not come before Jacob’s experience at Bethel? Certainly this was according to the sovereignty of God. In God’s sovereignty, Rachel’s death occurred right after Jacob’s marvelous experience at Bethel. In verse Jacob must have been full of joy from his experiences at Bethel. Also, he eagerly anticipated the birth of another child of his beloved wife, Rachel. But as Rachel’s child was being born, Jacob’s natural choice was dying. Although Rachel named her second son Benoni, a name of sorrow, Jacob immediately changed the name to Benjamin, a name of encouragement. The fact that Jacob changed the name of his son proves that he was not disappointed or discouraged by the loss of Rachel. Instead of being despondent, he was filled with assurance, faith, and hope. Jacob seemed to say, “No, his name must be Benjamin. He is not the son of sorrow—he is the son of the right hand.” What faith and hope Jacob had! However, if this had taken place before Jacob’s experience at Bethel, he would have said, “Amen, his name must be Benoni because he is a son of sorrow. Indeed, this experience is sorrowful.” But after his experience at Bethel, Jacob was a transformed person.
6创世记三十五章二十一节指明雅各的确变化了，『以色列起行前往，在以得台那边支搭帐棚。』在拉结的死和便雅悯的生之后，雅各头一次真正的称为以色列。圣经不是告诉我们雅各起行，乃是告诉我们以色列起行。那时候雅各成了变化过的人。在这之前，他的名字已经从雅各改为以色列，（创三二27～28,三五10，）但他从来没有真正按著新名被称呼过。
6Verse 21 indicates that Jacob had truly been transformed: “And Israel journeyed, and spread his tent beyond the tower of Edar.” Here, after the death of Rachel and the birth of Benjamin, Jacob is actually called Israel for the first time. We are not told that Jacob journeyed, but that Israel journeyed. By that time Jacob had become a transformed person. Prior to this, his name had been changed from Jacob to Israel (32:27-28; 35:10), but he had never actually been called by his new name
《二》拉结生了约瑟，一个拿细耳人，基督的豫表
2) Rachel Having Brought Forth Joseph, a Nazarite, a Type of Christ
7雅各有十二个儿子：六个（包括有祭司职任的利未，以及有君王职任的犹大）是利亚生的；两个（约瑟和便雅悯）是拉结生的；两个(最坏的但，和最好之一的拿弗他利）是辟拉生的；其他两个（迦得和亚设）是悉帕生的。（创三五22～26。）拉结的两个儿子，便雅悯和约瑟，都是基督的豫表。虽然约瑟生在先，但在豫表上是接著便雅悯。约瑟出生的记载，没有指明他是基督的豫表。但我们已经看见，便雅悯的出生，清楚启示他是基督的豫表。便雅悯，忧患之子和右手之子，乃是由约瑟接续的。从三十七章至创世记末了，是约瑟生平的记载。约瑟是拿细耳人，是分别归神的人，的确是基督的豫表。（创四九26－迥别一辞在希伯来文就是『拿细耳人。』）
7Jacob had twelve sons: six, including Levi with the priesthood and Judah with the kingship, were born of Leah; two, Joseph and Benjamin, were born of Rachel; two, Dan, the worst, and Naphtali, one of the best, were born of Bilhah; and two others, Gad and Asher, were born of Zilpah (vv. 22-26). Benjamin and Joseph, the two sons of Rachel, are both types of Christ. Although Joseph was born first, in typology he is the continuation of Benjamin. The record of Joseph’s birth does not indicate that he is a type of Christ. But, as we have seen, the birth of Benjamin clearly reveals that he is a type of Christ. Benjamin, the son of sorrow and the son of the right hand, is continued by Joseph. From chapter thirty-seven to the end of the book of Genesis, we have the record of Joseph’s life. Joseph, a Nazarite, one separated unto God, is surely a type of Christ (49:26, “separate” in Hebrew is “the Nazarite”).
8约瑟豫表基督是忧患之子，也是右手之子。约瑟受苦而被高举之后，在宝座上坐在法老旁边。我们在约瑟的记载里，看见他在每一面都是基督的豫表。试举一例说明这点。约瑟坐监的时候有两个同伴。（创四十1～4。）后来，其中一个得救，另一个灭亡。（创四十20～22。）主耶稣在十字架上的时候，也有两个强盗与祂同钉，其中一个得救，另一个灭亡。(路二三32～33，～43。）这豫表是何等奇妙！约瑟在前半生受苦，是忧患之子，在后半生被高举，作了右手之子。他被高举到法老右边的宝座上，并且被授权将生命的供应给所有的人。不过，我们已经指出，在豫表上约瑟是接著便雅悯的；便雅悯是忧患之子成了右手之子。便雅悯和约瑟是拉结生的，拉结是雅各天然的拣选。照著神的命定，天然的事没有甚么错。神命定我们要结婚。婚姻生活虽然是天然的，却是神所命定的。绝不要说天然的事不好。若是你这样说，你就该不吃饭，因为吃是神命定的天然需要。青年人常说，『为甚么我们必须为衣食烦恼？为甚么我们需要睡眠？倘若神造我们没有衣食和睡眠的需要，生活该多美妙！除此之外，谁喜欢站在热炉前面？谁喜欢洗盘子？我们若不受这样的事困扰该多好！我盼望我们不必有这些需要就能生存。』然而，神已经命定了婚姻、吃饭、睡觉并穿衣。这些事虽然是天然的，却是神所命定的。雅各和所有的人一样，需要妻子。当他到了巴旦亚兰，他舅父拉班的家里，头一个遇见的人就是拉结，（创二九9～11，）而她立刻成了他所选上的人。当然这是神主宰的安排。雅各看看拉结的时候，也许说，『这是我所选的。』雅各爱拉结，同意为她服事拉班七年。（创二九18～20。）神的主宰使雅各先遇见拉结，祂的主宰也容许拉班欺骗雅各。拉班应许把拉结许配给雅各，但在结婚的时侯，却把利亚给了他。（创二九21～25。）拉班的欺骗使雅各受了阻拦，得不著他所拣选的。然后雅各与拉班交涉，愿意为著拉结再服事他七年。为了得著所拣选的，他甘愿这样受苦。雅各在为拉结作工的那些年间，每次看见拉结，必定渴想拉结，但他无法得著她。雅各忍耐著度过那段时间，至终得著了拉结。
8Joseph typified Christ as both the Son of sorrow and the Son of the right hand. After his suffering and exaltation, Joseph was seated next to Pharaoh on the throne. When we come to the record of Joseph, we shall see that in every respect he is a type of Christ. For the time being, one example is sufficient to illustrate this. When Joseph was in prison he had two companions (40:1-4). Later, one of these companions was saved and the other perished (40:20-22). When the Lord Jesus was on the cross, He was accompanied by two thieves, one of whom was saved and one of whom was lost (Luke 23:32-33, 39-43). How marvelous is this typology! During the first part of his life, 39 Joseph suffered as the son of sorrow. During the second part of his life, he was exalted to be the son of the right hand. He was lifted up to the throne at the right hand of Pharaoh and was empowered to administer the life supply to all the people. However, as we have pointed out, in typology Joseph is the continuation of Benjamin, the son of sorrow who became the son of the right hand. Benjamin and Joseph were born of Rachel, Jacob’s natural choice. According to God’so rd i nation, natural things are not wrong. God has ordained that we get married. Although married life is natural, it is ordained by God. Never say that natural things are not good. If you say this, then you should stop eating, for eating is a natural necessity ordained by God. Young people often say, “Why must we be troubled with food and clothing? And why do we need to sleep? If God had created us without the need for food, clothing, and sleep, life would be wonderful. Besides, who likes to stand in front of a hot oven, and who enjoys washing dishes? How good it would be if we were not bothered by such things. I wish we could exist without all these necessities.” Nevertheless, God has ordained marriage, eating, sleeping, and clothing. Although these things are natural, they have been ordained by God. Like all men, Jacob needed a wife. When he came to the home of his uncle Laban in Padan- aram, the first person he met was Rachel (29:9-11), and she immediately became his choice. Certainly this was sovereignly arranged by God. As Jacob looked at Rachel, he might have said, “This is my choice.” Jacob loved Rachel and agreed to serve Laban seven years for her (29:18-20). God was sovereign in causing Jacob to meet Rachel first, and He was also sovereign in allowing Laban to play a trick on Jacob. Although Laban had betrothed Rachel to Jacob, at the time of the marriage he gave him Leah instead (29:21-25). Laban’s deceitfulness frustrated Jacob from having his choice. Jacob then made a deal with Laban to serve another seven years for Rachel. In order to have his choice he was willing to suffer this. As Jacob was working those years for Rachel, every time he saw her, he must have yearned for her. But he could not have her. Although none of us would have been this patient, Jacob patiently waited out this time, and eventually Rachel was given to him.
9这段记载满了属灵的意义。神已经命定我们要得著天然所拣选的。但在神的主宰下，我们却有一段时间得不著。一面雅各受到拦阻，得不著天然所拣选的；另一面他获得许可，得著他所拣选的。这意思是神虽然命定给我们一些东西，但祂不允许我们照著自己的作法和时间来得著。毫无疑问，拉结是神命定给雅各的，但神不许可雅各照著他的作法和时间得著拉结。雅各想要立刻得著拉结。等到雅各至终得著拉结以后，当然渴望在余生中保有她。然而到了一个时候，神似乎说，『雅各，我要从你取去拉结。』我不是说空话。从我的经历中，我知道这是真的。神已经命定我们要得著天然所拣选的，但不是照著我们的作法和时间。也许你不解神为甚么这样找我们的麻烦。祂这样作，惟一的目的就是要生出基督。神已经命定你要得著一个妻子，但祂不会允许你照著自己的作法和时间得著她。祂的目的不是要使你受苦。神不是残忍的。祂的目的乃是要生出基督。神也已经命定你要吃，但不是按你的作法吃。甚至在吃的事上，神的目的也是要生出基督。
9This record is full of spiritual meaning. God has ordained us to have our natural choice. But under God’s sovereignty we must be kept from having it for a period of time. On the one hand, Jacob was frustrated from having his natural choice; on the other hand, he was permitted to have it. This means that although God has ordained something for us, He will not allow us to have it according to our way and according to our time. Undoubtedly, Rachel was ordained by God for Jacob. But God did not permit Jacob to have Rachel according to his way and his time. Jacob wanted to have Rachel immediately. After Jacob finally had her, he certainly desired to keep her for the rest of his life. However, at a certain point God seemed to say, “Jacob, I shall take Rachel away from you.” I do not speak this in vain. From my experience I know it is real. God has ordained us to have our natural choice, but not according to our way and our time. You may wonder why God bothers us like this. His one purpose in doing it is to bring forth Christ. God has ordained you to have a wife, but He will not allow you to have her in your way and at your time. His purpose is not to make you suffer. God is not cruel. His purpose is to bring forth Christ. God has also ordained you to eat, but not to eat in your way. Even in this, God’s purpose is to bring forth Christ
10你们有些人知道我非常喜欢甜点，尤其是冰淇淋。但神主宰的把我放在我亲爱的妻子控制的手下。我会吃到冰淇淋，但不是照著我的作法或时间。许多时候我渴望中午吃冰淇淋，但她告诉我要等到晚餐的时候。藉此我学了一个功课，就是我得著天然的拣选，不是按我的作法和时间，乃是照祂的作法和时间。祂在这事上的目的不是要使我受苦，乃是要生出基督。
10Some of you know that I am very fond of dessert, especially ice cream. But God has sovereignly placed me under the controlling hand of my dear wife. When I do get to eat ice cream, it is not according to my way or at my time. My wife can testify that many times I long to eat ice cream at noon, but she tells me to wait until dinner. By this I have learned the lesson of not getting my natural choice in my way and at my time, but according to His way and His time. His purpose in this is not to make me suffer; it is to bring forth Christ
11每当我的妻子告诉我，要等到晚餐时才吃冰淇淋，我就回到书房。我绝不为这事与她争吵。从我经历的这例子，可以说明这事的原则。
11Whenever my dear wife tells me to wait until dinner time to eat ice cream, I simply return to my study. I never quarrel with her about it. This example from my experience illustrates the principle.
12假定我因为自己是男人，有力气打架，就对我的妻子说，『这是我的家，你是我的妻子，马上给我拿冰淇淋来！我不要等到晚餐的时候。』我若是这样生活，就不会生出基督，不会有便雅悯和约瑟。最近我鼓励青年人，要受最高等的教育。现在许多人有这种雄心。我知道有一些年轻爱主的人，定意去受良好的教育。他们的确受了所要受的教育，但不是照著他们的作法或时间，乃是照著神的作法和时间。表面看来，这使他们多少受了一些苦，但神的目的不是使人受苦，乃是要生出基督，生出便雅悯和约瑟。我们都必须晓得，我们不在自己手中，我们乃在主手中。只要我们是祂所拣选的人，并且爱祂，我们就在祂手中。祂要把我们带到伯特利，我们要在祂的手下留在伯特利。但是迟早我们还要起行，并且到了祂的时候，祂的手要取去我们的喜好，我们的拣选，使便雅悯能生出来。
12Suppose, being a man and having the strength to fight, I would say to my wife, “This is my home, this is my family, and you are my wife. Serve me ice cream right now! I refuse to wait until dinner time!” If I lived like this, there would be no bringing forth of Christ. There would be no Benjamin and no Joseph. Recently I encouraged the young people to gain the highest education. Many now have this ambition. I know some young lovers of the Lord who made the choice to get a good education. Although they did get the education they desired, they did not get it according to their way or according to their time, but according to God’sway and God’st i me. Apparently, this caused them a measure of suffering. But God’s purpose is not to cause suffering—it is to bring forth Christ, to bring forth Benjamin and Joseph. We all must learn that we are not in our own hands. Rather, we are in the hands of the Lord. As long as we are His chosen ones and we love Him, we are in His hands. He will bring us to Bethel, and we shall stay at Bethel under His hand. Sooner or later, we shall journey on, and at His time His hand will take away our desire, our choice, that Benjamin may come forth
13创世记结束于约瑟，他在宝座上有能力和权柄，将生命的供应给所有的人。这结果直接出于雅各对拉结的经历。没有雅各对拉结的经历，便雅悯或约瑟都无法产生。我再说，全本创世记的完成出自雅各与拉结的关系。雅各对拉结的正确经历，乃是神所命定给我们的天然拣选，但不是照著我们的作法和时间，乃是照著神的作法和神的时间。我们所拣选的－无论是关于婚姻、饮食或衣著样式－都是按主的作法和时间给我们的。甚至在你穿衣的时候，你也需要说，『主，甚么是你的作法？甚么是你的时间？』青年人，你们一切日常的需要和必需，都是神所命定的。但是不要盼望照著你的作法和时间得著甚么。那绝不会生出基督。你若要为神所用生出基督，神把你的需要给你，必定不是照著你的作法和时间，乃是照著神的作法和时间。
13The book of Genesis issues in Joseph on the throne with power and authority to administer the life supply to all people. This issue proceeds directly out of Jacob’s experience with Rachel. Without Jacob’s experience with Rachel, neither Benjamin nor Joseph could have come into being. I repeat, the consummation of the whole book of Genesis comes out of Jacob’s relationship with Rachel. The proper experience of Jacob with Rachel is that our natural choice, ordained by God, is not given to us according to our way and our time, but according to God’sway and God’st i me. Whatever our choice is — whether it is related to marriage, eating, or manner of dress—it will be given in the Lord’sway and in His time. Even as you are dressing yourself, you need to say, “Lord, what is Your way? What is Your time?” Young people, all your daily needs and necessities have been ordained by God. But do not expect to get anything according to your way and your time. That would never bring forth Christ. If you would be used by God to bring forth Christ, your necessities must be given you, not according to your way and your time, but according to God’sway and God’st i me.
14圣经没有说雅各在拉结死后怎样哀恸。雅各很清楚，他失去妻子是出于神的主宰。他不失望，反而得著鼓励，将他儿子的名字从『忧患之子』改为『右手之子。』在这件事上雅各不软弱；他非常刚强，知道拉结的死是出于神。这由圣灵在创世记三十五章二十一节称他为以色列得著证实。这证明他完全变化了。在三十五章以前，尤其在他与拉班相处的二十年间，雅各经过了许多对付，但那些对付都不像失去他亲爱的妻子那样深刻，那样切身。这次对付深刻且切身，摸著他全人的深处。你认识召会生活到一个程度以后，也会有这样的经历。有一些事会发生，这些事不是肤浅的摸著你，乃是深深的摸著你。你心里的拣选要被取去，使你能生出基督，像雅各生出便雅悯和约瑟一样。为著这幅清楚的图画，为著这段记载，我们感谢主。我相信就在这时候，我们许多人都需要本篇信息。
14The Bible does not say that Jacob mourned after the death of Rachel. Jacob was clear that the loss of his wife was under the sovereign hand of God. Instead of being disappointed, he was greatly encouraged, immediately changing his son’s name from “the son of sorrow” to “the son of the right hand.” In this matter Jacob was not weak; he was very strong, knowing that Rachel’s death was of God. This is confirmed by the fact that the Holy Spirit called him Israel in verse 21. This proves that he was fully transformed. Prior to chapter thirty-five, Jacob had passed through many dealings, especially during his twenty years with Laban. But those dealings were not as deep and as personal as the loss of his dear wife. This dealing was deep and personal, and it touched the very depths of his being. After you have known the church life to a certain degree, you also will have such an experience. Something will happen that will touch you, not superficially, but deeply. Your heart’s choice will be taken away so that you may bring forth Christ as Benjamin and as Joseph. Thank the Lord for this clear picture and for this word. I believe that a good number of us need this message just at this time
（b）雅各的妾（拉结的使女）受玷污，更改了长子的名分
b) The Defilement of Jacob’s Concubine, Rachel’s Maidservant, Having Changed the Birthright
15当雅各从伯特利起行以后，他不仅失去拉结，那不是他所遭遇惟一痛苦的事。另一个深刻的创伤是雅各的妾为流便所玷污。（创三五22。）这也是摸著他的心、撕裂他的心的经历。创世记三十五章二十二节有一句很有意义的话：『以色列也听见了。』你也许会希奇，这样不道德的行为怎会发生在这敬虔的家庭里。然而，这事竟发生了。
15The loss of Rachel was not the only painful thing that happened to Jacob as he journeyed from Bethel. Another deep hurt was the defilement of Jacob’s concubine by Reuben (v. 22). This also was a heart- touching and heart-rending experience. Verse 22 contains the very significant words, “And Israel heard it.” You may wonder how such an immoral deed could have taken place in this godly family. Nevertheless, it happened
16雅各的妾为流便所玷污，使长子的名分更改了。（代上五１，创四八22。）利亚所生的流便，原是长子。在事实和实际上，他是长子，是承受长子名分的人。但是由于他玷污了雅各的妾，失去了长子的名分，长子的名分就归给了约瑟。雅各和拉结的关系完全受了对付以后，他们的一个儿子得了长子的名分。这是非常有意义的。在雅各心的深处，他觉得拉结是他的妻子，利亚不是。因此，照著雅各来看，长子不该是流便，该是约瑟。流便作为长子是出于神，但不是照著雅各的心愿。神主宰的使雅各与利亚结婚，并生出流便。然而，雅各的心是放在拉结和约瑟身上。在他眼中，约瑟才是真正的长子。神是公平的。祂迫使雅各与利亚结婚，并藉她生出长子，最终祂松了手，任凭流便。流便跌倒了，长子的名分就受了调整。
16The defilement of Jacob’s concubine by Reuben caused the birthright to be changed (1 Chron. 5:1; Gen. 48:22). Reuben, born of Leah, was the firstborn. Actually and practically as the firstborn son he was the one to inherit the birthright. But due to the fact that he defiled Jacob’s concubine, he lost his birthright, and the birthright was given to Joseph. After the relationship between Jacob and Rachel had been fully dealt with, one of their sons was given the birthright. This is very meaningful. Deep in Jacob’she art, he felt that Rachel, not Leah, was his wife. Therefore, according to Jacob, the firstborn should not have been Reuben, but Joseph. Although it was of God that Reuben was the firstborn, it was not according to the desire of Jacob’s he art. God had sovereignly caused Jacob to marry Leah and to bring forth Reuben. However, Jacob’she art was set on Rachel and Joseph. In his eyes, Joseph was truly the firstborn. God is fair. Having forced Jacob to marry Leah and to bring forth the firstborn through her, He eventually loosed His hand and let Reuben go. Reuben fell, and the birthright was adjusted.
17这对你该是一个安慰。也许你担心神这样彻底的对付你天然的拣选，对付你心头的愿望，但神最终会把局面调整过来。因著失去拉结，雅各得著了豫表基督的第二个儿子；并且因著流便所造成的玷污，长子的名分就得了调整。我们不该因著所遭遇的事烦恼，反之我们必须相信，每件事都在神主宰的手下。雅各的妾为流便所玷污是羞耻的，但甚至这样羞耻的事，也被用来带进积极的结果。长子的名分不该归给流便，但照著天然的出生，他据有长子的名分。因此，在神的主宰下，神允许流便跌倒，使长子的名分转给适当的人。这是何等奇妙！然而，绝不要用神的主宰作藉口说，『让我们作恶以成善。』
17This should come as a comfort to you. You may be concerned about God’s dealing so thoroughly with your natural choice, with the desire of your heart. But God will eventually act to adjust the situation. By the loss of Rachel Jacob gained a second son who typified Christ, and by the defilement caused by Reuben the birthright was adjusted. We should not be troubled by what happens to us. Rather, we all must believe that everything is under the sovereign hand of God. The defilement of Jacob’s concubine by Reuben was shameful, but even such a shameful thing was used to bring a positive result. The birthright should not have gone to Reuben, but according to natural birth he did possess it. Thus, in His sovereignty, God allowed Reuben to fall that the birthright might be transferred to the proper person. How marvelous this is! However, never use God’s sovereignty as an excuse to say, “Let us do evil that good may come
（7） 进入交通
7) Entering into Fellowship
18雅各经历了这些更深刻、更切身的对付以后，就在希伯仑进入了与主完全的交通。（创三五27。）在希伯仑的交通，意思是亲密、平安、满足和喜乐。在召会生活中是美妙的。然而，我们在刚开始经历召会生活的时候，并没有完全的交通。这交通是在希伯仑。今天许多在召会生活中的人，并不是在亲密、平安、满足和喜乐的属灵光景中。所以虽然你已经在召会生活中，但你仍需要往前，经过更深刻、更切身的对付，直到来到希伯仑，进入与主完全的交通里。在这交通中，你与主之间会有完全的喜乐、满足、平安和亲密。
18After experiencing these deeper and more personal dealings, Jacob entered into full fellowship with the Lord at Hebron (v. 27). The fellowship at Hebron means intimacy, peace, satisfaction, and joy. It is wonderful to be in the church life. However, at the beginning of our experience in the church life, we do not have full fellowship. This fellowship is at Hebron. Many who are in the church life today are not in a spiritual situation that is intimate, peaceful, satisfying, and joyful. Although you are in the church life, you still need to journey on, passing through deeper and more personal dealings until you come to Hebron and enter into full fellowship with the Lord. In this fellowship you will have complete joy, satisfaction, peace, and intimacy between you and the Lord
19创世记三十五章二十七节说，『雅各来到他父亲以撒那里，到了基列亚巴的幔利，乃是亚伯拉罕和以撒寄居的地方；基列亚巴就是希伯仑。』亚伯拉罕到了示剑，（创十二6，）经过伯特利，（创十二8，）并住在希伯仑。（创十三18，十八１。）以撒几乎一生都住在希伯仑。因此，雅各跟随亚伯拉罕的脚踪来到示剑，（创三三18，）经过伯特利，（创三五6，）并住在希伯仑。我们都需要来到希伯仑。虽然我们是在召会生活中，但我们没有安息、完全的平安、喜乐和亲密，直到我们在灵里往前到希伯仑。在希伯仑这里，我们享受了与主美妙的亲密。希伯仑也是我们生命成熟的地方。在三十七章一节，雅各开始成熟，因为他在希伯仑。
19Verse 27 says, “And Jacob came unto Isaac his father unto Mamre, unto Kiriath-arba, which is Hebron, where Abraham and Isaac sojourned.” Abraham had come to Shechem (1 2:6), had passed through Bethel (12:8), and had dwelt in Hebron (13:18; 18:1), and Isaac spent nearly his whole life in Hebron. Jacob, therefore, followed Abraham’s footsteps to come to Shechem (33:18), to pass through Bethel (35:6), and to dwell in Hebron. We all need to come to Hebron. Although we are in the church life, we do not have rest, full peace, satisfaction, joy, and intimacy until we journey onward in our spirit to Hebron. Here in Hebron we enjoy wonderful intimacy with the Lord. Hebron is also the place where we mature in life. In 37:1, Jacob began to mature because he was in Hebron.
（8) 得释放脱离父亲的束缚
8) Released from the Tie with His Father
20创世记三十五章二十八和二十九节告诉我们，以撒死了。当雅各在希伯仑的时候，他最后一种属地的束缚，就是他父亲的束缚，切断了。有些人也许说，『我们都必须孝敬父母。为甚么你说雅各的父亲死了，束缚切断了？』一面，有父母同在是很好，但另一面，每一种关系都是一种束缚。雅各来到希伯仑，进入完全的安息以后，神把他的父亲取去，就使他完全得释放，脱离一切属地的束缚。在三十五章末了，我们看见一个完全被变化并得释放的人。雅各现今在希伯仑，在完全的安息、喜乐、满足、亲密并与主的交通中。在希伯仑．雅各与主之间没有间隔了。在这里他能唱说，『没有间隔，主，没有间隔。』在雅各身上，我们看见一个彻底受神对付、完全被祂调整的人。每一种束缚都被切断了，他完全自由，在希伯仑享受与主亲密的交通。
20In verses 28 and 29 we are told of the death of Isaac. When Jacob was at Hebron, his last earthly tie, the tie with his father, was cut. Some may say, “We all must honor our parents. Why would you say that the tie was cut when Jacob’s father died?” On the one hand, it is good to have our parents with us, but on the other hand, every relationship is a tie. After Jacob came to Hebron and entered into full rest, God took away his father and set him completely free from every earthly tie. At the end of chapter thirty- five we see a person completely transformed and set free. Jacob is now in Hebron, in full rest, joy, satisfaction, intimacy, and fellowship with the Lord. At Hebron there is nothing between Jacob and the Lord. Here he can sing, “Nothing between, Lord, nothing between.” In Jacob we see a person thoroughly dealt with by God and wholly adjusted by Him. Every tie has been cut and he is fully free to enjoy intimate fellowship with the Lord in Hebron