创世记生命读经 · 第91篇

雅各一生中的三根柱子和一个台

The three pillars and the one tower in Jacob’s life

1我们追溯雅各的历史，看见在他一生中有三根柱子和一个台。虽然雅各立柱子有四次，但是只在三个地方，就是基列、伯特利、以及往伯利恒的路上。（创三一45，二八18，22，三五，20。）雅各在伯特利两次立柱子。所以在雅各的一生中实际上只有三根柱子，作他经历的里程碑。除了这三根柱子以外，雅各也经历了一个台，就是以得台。（创三五21。）我们必须相信，圣经中记载的每件事，都有特别的意义。在本篇信息中我们来看，雅各一生中三根柱子和一个台的意义，作为一段插进的话。

1As we trace the history of Jacob, we see that in his life there were three pillars and one tower. Although Jacob set up pillars four times, he erected them in just three places—at Gilead, at Bethel, and on the way to Bethlehem (31:45; 28:18, 22; 35:14, 20). Because Jacob set up pillars in three places, twice setting up 14 a pillar at Bethel, there were actually three pillars in his life as landmarks of his experience. In addition to these three pillars, Jacob also experienced a tower, the tower of Eder (35:21). We must believe that everything recorded in the Bible has a special significance. In this message we must consider, as a parenthesis, the significance of the three pillars and the one tower in Jacob’s life.

1 三根柱子

I. THE THREE PILLARS

ａ在基列的柱子

A. The Pillar at Gilead

2雅各所立的三根柱子，乃是他一生中的里程碑。这些柱子将他的一生分为三段。在第一段，雅各经历了神的看顾。他从出生那天起，就在神的看顾之下。然而，雅各这一个篡夺者，抓脚跟者，认为他是在自己的看顾之下。最终他领悟，他不是在自已的看顾之下，乃是在神的看顾之下。雅各若是在自己的看顾之下，就无法应付他狡猾的舅父拉班，或者面对他强壮的哥哥以扫。他必被拉班完全击败，或者被以扫全然毁灭。但因雅各是在神的看顾之下，拉班或以扫都不能伤害他。虽然雅各尽可能作一切事来照顾自已。但他逐渐学知他是在神的看顾之下。

2The three pillars set up by Jacob were landmarks in his life. They divided his life into three sections. In the first section Jacob experienced God’s care. From the day of his birth, he was under God’s care. However, Jacob, a supplanter, a heel-holder, thought he was under his own care. Eventually he realized that he was not under his own care, but under God’s care. If Jacob had been under his own care, he would not have been able to deal with his cunning uncle, Laban, or to confront his strong brother, Esau. Rather, he would have been totally defeated by Laban or absolutely destroyed by Esau. But because Jacob was under God’s care, neither Laban nor Esau could harm him. Although Jacob did everything possible to take care of himself, he gradually learned that he was under God’s care

3请回想雅各怎样离开拉班。他不是荣耀的离开；他是惧怕拉班，多少有点羞耻的偷偷离开他。（创三一20～。）雅各这样作，就『偷走了亚兰人拉班的心。』（创三一20，另译。）雅各认为他必须逃走以保护自己，就暗地里偷偷离开拉班。后来雅各领悟，他得保护不是因著自己的技巧，乃是因著神的看顾。虽然拉班过了三天才知道雅各逃跑了，他仍然追赶他，直到追上。（创三一23。）就在拉班追上雅各的前一夜，神对拉班说，『你要小心，不可与雅各说好说歹。』（创三一24。）神似乎告诉拉班，『不要对雅各作甚么。你必须把他留在我手中。』拉班很不聪明，他向雅各述说神在前一夜所告诉他的。（创三一29。）拉班若没有泄露机密，就能与雅各交涉。雅各用神告诉拉班的话作依据，责备拉班，说，『若不是我父亲以撒所敬畏的神，就是亚伯拉罕的神与我同在，你如今必定打发我空手而去；神看见我的苦情，和我的劳碌，就在昨夜责备你。』（创三一42。）雅各责备拉班的时候，他心里深处可能对神的保护觉得感激。神为著他的生存，主宰他的一切环境。

3Recall how Jacob left Laban. He did not leave in a glorious way; rather he was afraid of Laban and stole away from him in a somewhat shameful manner (31:20-21). In doing so “Jacob stole the heart of 21 Laban the Syrian” (31:20, Heb.). Thinking that he had to flee for his own protection, Jacob secretly stole away from Laban. Later Jacob realized that he was not protected by his skill, but by God’s care. Although Laban did not know of Jacob’s flight until three days later, he still pursued him until he caught up with him (31:23). The night before Laban overtook Jacob, God said to him, “Take heed that thou speak not to Jacob from good to bad” (31:24, Heb.). God seemed to be telling Laban, “Don’t do anything to Jacob. You must leave him in My hands.” Laban was unwise in relating to Jacob what God had told him the previous night (31:29). If Laban had not divulged this, he could have made a deal with Jacob. Jacob used what God had told Laban as the ground to rebuke him, saying, “Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight” (31:42). As Jacob was rebuking Laban, deep in his hear the might have felt grateful to God for protecting him. God was sovereign overall his circumstances for his existence.

4然后拉班对雅各说，『来罢，你我二人可以立约，作你我中间的证据。』（创三一44。）雅各同意拉班的题议，就拿一块石头立作柱子。创三一４５。）拉班想要堆聚一堆石头，雅各却立起一根柱子。这根柱子是神看顾雅各的见证。雅各看见了他的生活完全在神的看顾之下。因此，他立起这根柱子，作为神看顾他的有力见证。雅各二十多年在神的看顾之下。他这么长的时间在拉班压榨的手中，（拉班十次改了他的工价－创三一41，）神却一直与他同在，并且祂的手在他身上。所以，雅各与拉班交涉的时候，立起一根柱子，见证他是在神的看顾之下。这根柱子是为著雅各的生存。我们许多人也立过这样一根柱子。你若想想自己基督徒的经历，就会看见你基督徒生活的第一阶段，乃是经历神看顾的阶段。甚至在我们得救以前，我们也想要得著神的看顾。我们听见福音的喜讯，我们相信了主耶稣，我们的用意也是要得著祂的看顾。许多年来，我们和雅各一样，一直在我们天父的看顾之下。在我们基督徒生活第一阶段的末了，我们需要立起一根柱子，见证神的看顾。然而，你若与主同在已经相当长久，你立这根柱子也许就太晚了。你需要立第二根柱子，就是在伯特利的柱子。

4Laban then said to Jacob, “Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee” (31:44). Jacob responded to Laban’s proposal by taking a stone and setting it up for a pillar (31:45). Although Laban intended to pile up a heap of stones, Jacob set up a pillar. This pillar was a testimony of God’s care of Jacob. Jacob had come to see that his living was altogether under the care of God. Hence, he set up this pillar as a strong testimony of God’s care for him. Jacob was under God’s care for more than twenty years. Although he was in Laban’s squeezing hand for such along time (Laban changed his wages ten times—31:41), God was with him all the while, and His hand was upon him. Therefore, as Jacob was making a deal with Laban, he set up a pillar to testify that he was under God’s care. This pillar was for Jacob’s existence. Many of us have also set up such a pillar. If you consider your own Christian experience, you will see that the first stage of your Christian life was the stage of experiencing God’s care. Even before we were saved, our intention was to have God’s care. When we heard the good news of the gospel, our intention in believing in the Lord Jesus was to have His care. For many years we, like Jacob, have been under the care of our heavenly Father. At the end of the first stage of our Christian life, we need to set up a pillar testifying of God’s care. However, if you have been with the Lord for quite a long time, it may be too late for you to set up this pillar. Rather, you need to set up the second pillar, the pillar at Bethel

ｂ在伯特利的柱子

B. The Pillar at Bethel

5雅各在基列立柱子以前多年，已经在伯特利立过柱子。（创二八18，22。）然而，雅各立那根柱子，是紧接在作梦之后。我们再次看见，雅各的传记就是我们的传记。我们得救以后不久，听见了一些关于神家的事，并且响应所听见的。但我们所听所作的一切，就像一个梦。我们没有真正经历神的家。28在创世记二十八章，雅各作了一个梦。在那个梦之后，他有了实际的经历，但不是神家的经历，乃是神看顾的经历。在他这阶段经历的末了，他在基列立起一根柱子作里程碑，见证神的看顾。我们要看见，在基督徒的生活中，我们需要三根柱子，三个里程碑。第一根柱子乃是见证神对我们的看顾。

5Years before Jacob set up this pillar at Gilead, he had set up a pillar at Bethel (28:18, 22). However, Jacob set up that pillar immediately after having a dream. Once again we see that Jacob’s biography is also our biography. Not long after we were saved, we heard something about the house of God and we responded to what we heard. But everything we heard and did was like a dream. We did not actually experience the house of God. In Genesis Jacob had a dream. After that dream, he had a real experience, not of the house of God, but of the care of God. At the end of this stage of his experience he set up a pillar at Gilead as a landmark to testify of God’s care. As we shall see, in our Christian life we need three pillars, three landmarks, the first of which is the pillar testifying of God’s care for us.

6雅各离开巴旦亚兰，回到美地以后，没有直接往伯特利去。神只好干豫，呼召他往伯特利去，说，『起来，上伯特利去住在那里，要在那里筑一座坛给神，就是你逃避你哥哥以扫的时候向你显现的那位。』（创三五1。）这指明雅各无意履行早在二十年前向神所许的愿。也许他已经忘记了。雅各没有直接去伯特利还愿，却去疏割，在那里为自己盖造房屋，又为牲畜搭棚。（创三三17。）后来他到示剑，在那里买了一块地，并且支搭帐棚。（创三三18～19。）在雅各的女儿底拿发生被玷污的严重难处以后，神进来吩咐雅各起来，上伯特利去。雅各第二次到伯特利时，没有作梦。神命令他到那里去，住在那里，并在那里筑一座坛给神，就是他逃避以扫的时候向他显现的那位。雅各在伯特利将自已献给神，使神能完成祂的定旨，就是得著伯特利，神的家。在伯特利那里，雅各立起第二根柱子，就是他一生中的第二个里程碑。（创三五14。）二十八章二十二节指明，在伯特利的柱子称为神的家。所以，第一根柱子是神看顾的见证，第二根柱子是神家的见证。因为雅各的历史也是我们的历史，所以我们都必须敬拜主。我们许多人在基列和伯特利都立过柱子。我们不但能见证神的看顾，也能见证神的家。雅各的第一根柱子是见证神照顾他的生存。当雅各这可怜的篡夺者来到拉班的家时，他一无所有。但是当他回到美地时，他得著了大笔的财富。他有大群的人口和牛羊。雅各在二十八章二十、二十一节许愿说，『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。』换句话说，雅各实际上是说，『主若不给我食物和衣服，不把我平平安安的带回父家，那我就不以祂为我的神，我要把祂忘掉。』雅各真会和神谈交易！虽然如此，神还是满足了雅各誓愿中的一切条件，供应他食物和衣服，赐给他平安，甚至加给他大群的人口和牲畜。但在三十五章这里神似乎说，『雅各，现在你必须往伯特利去。你不该再关心你的食物、衣服和平安。你必须顾到我和我的家。雅各，我已经多年照顾你。从现在起，你必须顾到我。』

6After Jacob had left Padan-aram and had returned to the good land, he did not go directly to Bethel. God had to intervene and call him to Bethel, saying, “Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother” (35:1). This indicates that Jacob had no intention of fulfilling the vow he had made to God at Bethel twenty years earlier. He had probably forgotten it. Instead of journeying directly to Bethel to fulfill his vow, Jacob journeyed to Succoth, where he built a house for himself and made booths for his cattle (33:17). Later he traveled to Shechem, where he bought a parcel of land and spread his tent (33:18-19). After the serious trouble following the defilement of Jacob’s daughter, Dinah, God came in and told Jacob to arise and to go up to Bethel. When Jacob came to Bethel the second time, he did not have a dream. He had been ordered by God to go there, to dwell there, and to build an altar there to the God who had appeared to him when he was fleeing from Esau. At Bethel Jacob consecrated himself to God so that He might fulfill His purpose of having Bethel, the house of God. Here at Bethel Jacob set up the second pillar, the second landmark in his life (35:14). As 28:22 indicates, the pillar in Bethel was called the house of God. Therefore, the first pillar was a testimony of God’s care, and the second was a testimony of God’sho use. Because Jacob’s history is also our experience, we all must worship the Lord. Many of us have set up pillars both at Gilead and at Bethel. We can testify, not only of God’s care, but also of God’sho use. Jacob’s first pillar was a testimony of God’s care for his existence. When Jacob, a poor supplanter, arrived at Laban’sho use, he had nothing. But when he returned to the good land, he had acquired great riches. He had armies of people and armies of flocks and herds. In his vow made in 28:20 and 21, Jacob said, “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’s house in peace; then shall the Lord be my God.” In other words, Jacob was actually saying, “If the Lord will not give me food and clothing, and if He will not bring me back to my father’sho use in peace, then I will not take Him as my God. Rather, I will forget about Him.” What a deal Jacob had made with God! Nevertheless, God met all the conditions of Jacob’s vow, supplying him with food and clothing, giving him peace, and even increasing him with armies of people and flocks. But here in chapter thirty-five God seemed to be saying, “Jacob, now you must go to Bethel. You should no longer be concerned for your food, your clothing, and your peace. You must take care of Me and My house. Jacob, I have been taking care of you for years. Beginning now, you must take care of Me.”

7我们许多人能作见证，多年前我们在基列立了一根柱子。当时我们的见证是神怎样看顾我们。我们见证我们的神是信实的、仁慈的、有恩惠的、并且是丰富的。但今天我们的见证不是第一根柱子，神看顾的见证；乃是第二根柱子，神家的见证。今天很少人顾到神的家，多数人主要的是关切自已的需要，他们所立的柱子不过是神看顾的见证。很少人在经历中立起一根柱子，见证神的家。有神看顾的柱子，而没有神家的柱子，这不是正常的。我们是今日的雅各，必须为著神的建造立起第二根柱子。赞美主，我们许多人这样作了。在我们的基督徒生活中，不但有第一段，就是神的看顾，也有第二段，就是神的家。虽然如此，我们还必须往前，立起第三根柱子。

7Many of us can testify that years ago we set up a pillar at Gilead. At that time our testimony concerned God’s care for us. We testified that our God was faithful, kind, gracious, and rich. But today our testimony is not that of the first pillar, the testimony of God’s care; it is the second pillar, the testimony of God’sho use. However, not many Christians today take care of God’sho use. Most are primarily concerned about their own needs, and the pillar they set up is only a testimony of God’s care. Very few experientially set up a pillar to testify of God’sho use. To have the pillar of God’s care without the pillar of God’sho use is not normal. As today’s Jacobs, we must set up the second pillar for God’s building. Praise the Lord that many of us have done so. In our Christian life we have not only the first section, the section of God’s care, but also the second section, the section of God’sho use. Nevertheless, we must journey on and set up the third pillar

ｃ在往伯利恒路上的柱子

C. The Pillar on the Way to Bethlehem

8我在本篇信息中的负担是第三根柱子，就是在往伯利恒路上的柱子。（创三五16～20。）在伯特利，雅各筑了一座坛，并且立了一根柱子。他不但答应神的呼召，也将自己献给神，以完成神要得著伯特利的愿望。然而，雅各的一生不是结束在三十五章十五节。十六节说，他从伯特利起行。当雅各起行的时候，他有了兼有乐与苦、得与失的经历。雅各得著了一个儿子便雅悯，失去了他的爱妻拉结。倘若你必须选择，你是愿意得著儿子呢，还是愿意保存妻子？你要得著儿子就必须牺牲妻子；你要保存妻子，就必须放弃儿子。虽然雅各有十一个儿子，但没有一个是基督完全的豫表。他有过许多经历，但没有一个足以生出基督。因此，他面临选择－要保存拉结呢，还是要得著便雅悯。这是一件大事，我们都必须面临。

8My burden in this message is the third pillar, the pillar on the way to Bethlehem (35:16-20). At Bethel Jacob built an altar and set up a pillar. Not only did he answer God’scall; he also consecrated himself to God for the fulfillment of His desire to have Bethel. However, Jacob’s life did not end at 35:15. Verse 16 says that he journeyed on from Bethel. As Jacob was journeying on, he had an experience that was a matter of both joy and suffering, a matter of both gain and loss. Jacob gained a son, Benjamin, and he lost his beloved wife, Rachel. If you had to make the choice, would you prefer to gain the son or to keep the wife? In order to gain the son, you must sacrifice your wife, and in order to keep your wife, you must be denied the son. Although Jacob had eleven sons, not one of them was a full type of Christ. He had had many experiences, but not one of them was adequate to bring forth Christ. Thus, he was confronted with a choice—to keep Rachel or to gain Benjamin. This is a crucial matter, and we all must face it.

9事实上，这选择由不得雅各。他就是愿意保存拉结，也无法作到。不仅如此，他就是想要放弃便雅悯，也无能为力。拉结的死和便雅悯的生都在神的手中。雅各不太爱利亚，她生了六个儿子。雅各爱的对象是位结，她只生了一个儿子－约瑟，这名字的意思是『增添。』约瑟出生的时候，拉结盼望得著第二个儿子，就说，『愿耶和华再增添我一个儿子。』（创三十24。）她盼望得著另一个儿子，她似乎说，『神除去了我的羞耻，赐给我一个儿子。但一个儿子不彀，我还要另一个。因此，我要给我第一个儿子起名叫约瑟。』这该含示一个祷告，这祷告的答应需要付出拉结生命的代价。拉结在三十章二十四节有这样的祷告，在三十五章十八节得了答应。拉结为了得著她所渴望的，必须失去她自己的生命。在三十章二十四节，她并不真正晓得她说的是甚么。拉结盼望神会赐她第二个儿子，但她不知道这要以她的生命为代价。我们许多人作过同样的事。我们为某件事祷告，却不知道我们的祷告得答应要付上甚么代价。拉结生第二个孩子的时候，雅各必定很喜乐。但他忽然看到他心爱的拉结要死了。便雅悯来了，但拉结离去了。便雅悯的生和拉结的死同时发生，意思是雅各乃藉失去他天然的拣选，得著一个儿子。本篇信息的重点是，雅各藉著失去他天然的拣选，得著了基督。雅各一生中的第三根柱子，就是见证神对付他天然的拣选。

9Actually, the choice was not made by Jacob. If he had preferred to keep Rachel, he could not have done so. Furthermore, if he had wanted to reject Benjamin, he would not have been able to do this. Both the death of Rachel and the birth of Benjamin were in the hand of God. Leah, the one Jacob did not love so much, had brought forth six sons. Rachel, the object of Jacob’s love, had brought forth only one son—Joseph, whose name means “addition.” When Joseph was born, Rachel expected to have a second son and said, “The Lord shall add to me another son” (30:24). In her expectation of having another son, she seemed to be saying, “God has taken away my reproach and has given me a son. But one son is not sufficient. I want another one. Hence, I shall call the name of my first son Joseph.” This should imply a prayer, a prayer answered at the cost of Rachel’s life. Rachel had such a prayer in 30:24, and the answer came in 35:18. In order to gain her desire, Rachel had to lose her own life. In 30:24 she did not actually realize what she was saying. Rachel expected that God would give her a second son, but she did not know that this would cost her her life. Many of us have done the same thing. We prayed for a particular matter without knowing what it would cost to have our prayer answered. At the time of the delivery of Rachel’s second child, Jacob must have been happy. But he suddenly realized that Rachel, the desire of his heart, was dying. Benjamin was coming, but Rachel was departing. The fact that the birth of Benjamin and the death of Rachel occurred simultaneously means that Jacob gained a son by losing his natural choice. The crucial point in this message is that Jacob gained Christ through the loss of his natural choice. The third pillar in Jacob’s life was a testimony of God’s dealing with his natural choice

10有神看顾的见证和神家的见证很美妙，但甚至神的家也不是神终极的目标。神终极的目标乃是要彰显基督。基督的彰显不是个人的事，乃是在神家中团体的事。召会是神的家，乃是为著基督的彰显。要彰显基督，必须有召会。然而，基督徒多半以为，没有召会也能彰显基督。但离了召会，就不可能充分的彰显基督。除了神看顾的柱子和神家的柱子以外，我们还必须有第三根柱子，就是为著基督团体彰显的柱子。这根柱子是很花代价的。

10It is wonderful to have the testimony of God’s care and the testimony of the house of God. But not even the house of God is God’s ultimate goal. God’s ultimate goal is to express Christ. The expression of Christ is not an individual matter; it is a corporate matter in the house of God. The church as the house of God is for the expression of Christ. In order to express Christ, we must have the church. However, most Christians think they can express Christ without the church. But it is impossible to express Christ adequately apart from the church. In addition to the pillar of God’s care and the pillar of God’sho use, we must have the third pillar, the pillar for the corporate expression of Christ. This pillar is costly

11创世记三十五章二十节说，雅各在拉结的坟上立了一根柱子，这『就是拉结的墓碑，到今日还在。』这墓标出雅各天然拣选、心头拣选的死去。拉结是雅各到拉班家遇见的第一个人，他立刻爱上了她。他作了一切必需的事，要得著她作妻子，最终拉结归给了他。拉结不是年迈而死，乃是在生产中早死。她还能生育，指明她并不老迈。利亚生六个儿子和一个女儿都很顺利，但拉结生第二个孩子的时候就死了。她的死是神许可的。拉结的死表征我们天然拣选的死。我们所立的头两根柱子，不是叫我们有快乐的生活，乃是叫我们存活以建造神的家，作基督的彰显。虽然雅各有十一个儿子，但没有一个是基督完整的豫表。没有一个是忧患之子和右手之子。约瑟很了不起，然而在便雅悯出生以前，他不是基督的豫表。在豫表上，约瑟是便雅悯的延续。这含示无论我们有了多少属灵的经历，到这时候为止，还没有一个是基督的彰显。我们还需要便雅悯。便雅悯要出生，我们天然的拣选，我们的『拉结，』必须死去。神使用拉结生出便雅悯。但神藉著使用她生出便雅悯，把她取去。神也要使用我们所爱的『拉结。』但神藉著使用我们的『拉结，』把她从我们取去。你若察看自己的经历，会发觉神使用你的拣选，你的愿望。但神藉著使用牠，把牠从你取去。拉结的死不仅使雅各痛苦，也使拉结自己痛苦。马太二章十八节说，『在拉玛听见号咷大哭的声音，是拉结哭她的儿女，不肯受安慰，因为他们都不在了。』多年来我无法懂得，拉结已经埋葬了一千七百多年，如何还能哭？然而这一节说，甚至在基督出生的时候，拉结还在哭她的儿女；他们都是便雅悯的后裔。便雅悯真是『忧患之子，』拉结给他取了这名是恰当的。便雅悯的出生不仅取去了拉结的生命，也取去了一千七百多年后他后裔的生命。因为基督生在伯利恒，希律就杀了伯利恒城里并四境所有两岁以内的男孩。（太二16。）拉结哭她所有的儿女，就是那些因著基督来临而为希律所杀的人。这意思是拉结为著基督的来临殉道。在拉玛能听见拉结的哭声。拉结葬在往伯利恒的路上，拉玛离伯利恒不远。因此，拉结的墓靠近伯利恒和拉玛。这一带是拉结的儿子便雅悯的后裔居住之地。

11Genesis 35:20 says that Jacob set a pillar upon Rachel’s grave, and that this “is the pillar of Rachel’s grave unto this day.” This grave marked the death of Jacob’s natural choice, the choice of his heart. Rachel was the first person Jacob met when he arrived at Laban’sho me, and he immediately fell in love with her. He did everything necessary to have her as his wife, and eventually she was given to him. Rachel did not die of old age; she died prematurely in childbirth. The fact that she was still able to bear children indicates that she was not in her old age. All of Leah’ss ix deliveries of her sons and the one of her daughter went very well, but Rachel died in giving birth to her second child. Her death was allowed by God. The death of Rachel signifies the death of our natural choice. The first two pillars we set up are not for us to have a happy life—they are for us to exist to build the house of God for the expression of Christ. Although Jacob had eleven sons, not one of them was a complete type of Christ. Not one of them was the son of sorrow and the son of the right hand. Joseph was excellent, but prior to the birth of Benjamin, he was not a type of Christ. In typology Joseph is the continuation of Benjamin. This implies that no matter how many spiritual experiences we have had, up to this point, not one of them is the expression of Christ. We still need Benjamin. In order for Benjamin to be born, our natural choice, our “Rachel,” must die. God used Rachel to bring forth Benjamin. But by His using her to bring forth Benjamin, He took her away. God will also use the “Rachel” we love. But through His using our “Rachel,” He takes her away from us. If you examine your experience, you will realize that God uses your choice, your desire. But by using it, He takes it from you. Rachel’s death was not only a suffering to Jacob; it was also a suffering to Rachel. Matthew 2:18 says, “A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children; and she would not be comforted, because they were no more.” For many years I could not understand how Rachel, who had been buried for more than seventeen hundred years, could still be weeping. Nevertheless, this verse says that, even at the time of the birth of Christ, Rachel was still weeping over her children, all of whom were descendants of Benjamin. Benjamin truly was “the son of sorrow,” and Rachel was right in giving him this name. Benjamin’s birth not only took Rachel’s life, but also the life of his descendants more than seventeen hundred years later. Because Christ had been born in Bethlehem, Herod slew all the children in and around Bethlehem who were two years old and younger (Matt. 2:16). Rachel was weeping over all her children, those who had been killed by Herod because of the coming of Christ. This means that Rachel suffered martyrdom for the coming of Christ. Rachel’s weeping could be heard at Ram a. Rachel was buried on the way to Bethlehem, and Rama is just two hundred yards from Bethlehem. Thus, Rachel’s grave was close to both Bethlehem and Ram a. This region was populated with the descendants of Benjamin, the son of Rachel.

12拉结死了并埋葬以后，仍须等候一千七百多年过去。为著便雅悯的出生，她失去自己的生命还不彀；一千七百多年后，她还必须哭那些为基督殉道的后裔。拉结不仅在她生产的时候受苦；甚至在一千七百多年后还受苦。她受苦的目的乃是要生出基督。首先豫表基督的便雅悯来了，其次真正的基督来了。神和我们不同，祂不受时间的限制。因这缘故，我们无须担心拉结的死和基督的出生之间一千七百多年的时距。雅各在基列立了一根柱子，在伯特利立了一根柱子，但如今他必须在往伯利恒的路上立起第三根柱子。在我们基督徒的生活中，我们也必须有拉结墓上的第三根柱子这个里程碑，那里是我们天然的拣选埋葬的地方。我们的爱，我们的愿望，和我们的拣选，有一天要被带到尽头，并且埋葬。在我们天然拣选的墓上，我们必须立起一根柱子。这根柱子是我们天然拣选、心头愿望的死和埋葬的标记。我们所挚爱的人、事、物要死去，并且埋葬，在墓上要立起一根柱子，见证我们的拣选已经埋葬了。然后我们要起行往伯利恒去，就是基督出生的地方。在往伯利恒路上的柱子，指引人向著基督。

12After Rachel died and was buried, she still had to wait for more than seventeen hundred years to pass by. Not even losing her life for the birth of Benjamin was sufficient; she had to weep more than seventeen hundred years later for her descendants who were to suffer martyrdom for Christ. Rachel not only suffered at the time of her delivery; she even suffered more than seventeen hundred years later. The purpose of her suffering was the bringing forth of Christ. Firstly Benjamin, the type of Christ, came, and secondly Christ, the real One, came. Unlike us, God is not bound by the matter of time. For this reason, we need not be concerned about the interval of more than seventeen hundred years between the death of Rachel and the birth of Christ. Jacob had set up a pillar at Gilead and a pillar at Bethel, but now he had to set up the third pillar on the way to Bethlehem. In our Christian life we also must have the landmark of the third pillar at Rachel’s grave, the place where our natural choice is buried. Our love, our desire, and our choice will one day be brought to an end and buried. Upon the grave of our natural choice we must set up a pillar. This pillar is a signboard of the death and burial of our natural choice, the desire of our heart. Some person, some thing, or some matter we love dearly will die and be buried, and a pillar will be set up upon the grave to testify that our choice has been buried. Then we shall journey on to Bethlehem, the place where Christ is born. The pillar on the way to Bethlehem directs people to Christ

13雅各初次遇见拉结、并且爱上她的时候，并不知道她会给他造成甚么难处。因为雅各爱拉结，他就得了利亚和两个使女，悉帕和辟拉。没有利亚和这两个使女，他就不会有她们的十个儿子，给他造成难处。雅各越爱拉结，难处越多。利亚给雅各生了四个儿子，拉结却没有孩子，她就向雅各抱怨。（创三十１。）雅各说，『叫你不生育的是神，我岂能代替祂作主呢？』（创三十2。）雅各似乎说，『拉结，你为甚么向我抱怨？你为甚么不向神抱怨？』最终神听了拉结，赐她一个儿子约瑟。（创三十22～24。）约瑟出生的时候，拉结盼望主加给她另一个儿子。她的确生了第二个儿子，但我们已经看见，她在生产中失去了她的生命。因此，她称第二个儿子为『忧患之子。』不仅如此，拉结甚至为便雅悯的后裔因基督来临而殉道受苦。倘若你是雅各，并且能豫见因爱拉结所要临到的一切难处，你还会爱她么？也许你会说，『拉结，无论你多可爱，我不敢和你有牵连。若是那样，我会有太多的难处。』雅各当然不知道前面的事。拉结死了，他别无选择，只好把她埋葬了，并且立起第三根柱子。他在基列立过第一根柱子，在伯特利立过第二根柱子；如今他必须在拉结的墓上立起第三根柱子。今天你在召会生活中也许非常喜乐。然而到了一天，你的『拉结，』你的心头拣选要死去，使便雅悯能生出来。我相当确信，便雅悯要在召会生活中生出来。不仅如此，我们必须豫期，甚至在我们的『拉结』死了许久以后，我们还要为她殉道的后裔，就是那些为著基督的来临殉道的人哀哭。拉结哀哭，因为她天然。她不该哀哭，反而应当欢乐。她若运用她的灵，就不会哀哭；她会喜乐欢腾，说，『我所称为「忧患之子」的人，乃是真正忧患之子的影儿、豫表；祂要生在伯利恒。』在创世记三十五章的图画里，拉结表征我们天然的拣选。对我们天然的拣选而言，便雅悯的出生是忧患。但对以色列而言，这是欢乐的原因。便雅悯的来临对拉结是忧患，基督的来临对她是哀哭。但便雅悯的来临和基督的来临，对以色列而言全是喜乐。在召会生活中有些事会发生，我们天然的人会认为是痛苦和忧患。但对以色列，属灵的人而言，这些事不是忧患，乃是喜乐。没有哀哭，反而有欢乐。

13When Jacob first met Rachel and fell in love with her, he did not know what trouble she would cause him. It was because Jacob loved Rachel that he was given Leah and the two maids, Zilpah and Bilhah. Without Leah and these two maids, he would not have had their ten sons to cause him problems. The more Jacob loved Rachel, the more trouble he had. Although Leah had given Jacob four sons, Rachel was childless and she complained to Jacob (30:1). To this Jacob said, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” (30:2). Jacob seemed to be saying, “Rachel, why do you complain to me? Why don’t you complain to God?” Eventually God hearkened to Rachel and gave her a son, Joseph (30:22-24). At the birth of Joseph, Rachel expected that the Lord would add to her another son. She did give birth to a second son, but as we have seen she lost her life in this childbirth. Thus, she called her second son “the son of sorrow.” Furthermore, Rachel even suffered the martyrdom of the descendants of Benjamin for the coming of Christ. If you had been Jacob and could have foreseen all the troubles that would have come upon you for loving Rachel, would you still have loved her? You probably would have said, “Rachel, no matter how lovely you are, I dare not get involved with you. If I do, I will have too many troubles.” Jacob of course did not know what was ahead of him. When Rachel died, he had no choice except to bury her and to set up the third pillar. He had set up the first pillar at Gilead and the second at Bethel; now he had to set up the third pillar upon Rachel’s grave. Today you may be very happy in the church life. But one day your “Rachel,” the choice of your heart, will die that Benjamin might be brought forth. I am fully assured that Benjamin will be brought forth in the church life. Moreover, we must expect that even long after the death of our “Rachel,” we shall still be weeping for her martyred descendants, those who suffered martyrdom for the coming of Christ. Rachel wept because she was natural. Instead of weeping, she should have rejoiced. If she had exercised her spirit, she would not have wept; she would have rejoiced and exulted, saying, “The one whom I have called `the son of sorrow’ is a shadow, a type, of the real Son of sorrow who will be born in Bethlehem.” In the picture in Genesis 35 Rachel signifies our natural choice. To our natural choice, the birth of Benjamin is a sorrow. But to Israel it is a cause of rejoicing. The coming of Benjamin was a sorrow to Rachel, and the coming of Christ was a weeping to her. But both the coming of Benjamin and the coming of Christ were a joy to Israel. Certain things will happen in the church life that our natural man will consider a suffering and a sorrow. But to Israel, the spiritual man, these things will not be a sorrow, but a joy. Instead of weeping, there will be rejoicing.

14在我们基督徒生活的第一阶段，我们经历神的看顾；在第二阶段，我们经历神的家；在第三阶段，我们经历基督的出生，基督的彰显。基督的出生和基督的彰显，需要付出我们天然的生命，天然的爱，和天然的拣选。每样天然的事物最终都要死去，并且埋葬。然而，我们天然的拣选要继续长期受苦。我们都需要三根柱子，就是三种类型的见证，多年前，我在台北与长老们的交通中指出，召会聚会中的见证，多半仅仅是关于神的看顾。我们很少听见关于神的家或神的彰显的见证。那时我没有像现在这样清楚的看见，这三根柱子的图画。我们的基督徒生活必须有三段：神看顾的一段，神家的一段，和基督彰显的一段。在召会的聚会中，年轻的人，就是刚得救的人，应当见证神的看顾。这是从婴孩听到的美妙见证。但我们也需要一些关于神的家和基督的彰显的见证。我们若有这三种见证，就指明我们在召会中有神看顾的柱子，神家的柱子，和基督彰显的柱子。

14In the first stage of our Christian life we experience God’s care; in the second we experience God’sho use; and in the third we experience the bringing forth of Christ, the expression of Christ. The bringing forth of Christ and the expression of Christ cost us our natural life, our natural love, and our natural choice. Everything natural will eventually die and be buried. However, our natural choice will continue to suffer for a long time. We all need three pillars, three types of testimonies. Years ago in Taipei in fellowship with the elders I pointed out that most of the testimonies in the church meetings were merely about God’s care. Rarely did we hear a testimony regarding the house of God or the expression of God. At that time I did not see the picture of these three pillars as clearly as I do now. Our Christian life must have three sections: the section of God’s care, the section of God’sho use, and the section of the expression of Christ. In the church meetings the younger ones, those who are newly saved, should testify of God’s care. This is a wonderful testimony to hear from babes. But we also need some testimonies regarding God’sho use and the expression of Christ. If we have these three kinds of testimonies, it will be an indication that in the church we have the pillar of God’s care, the pillar of God’sho use, and the pillar of the expression of Christ

15神终极的目标乃是基督的彰显，这需要我们付出天然的拣选，天然的愿望，和天然的生命。我们在第一根或第二根柱子那里，都没有看见死和坟墓。在第三根柱子那里，才有拉结的死和坟墓。但立在拉结墓上的柱子，乃是在往伯利恒的路上。因此，这根柱子是在向著基督的路上，指引人向著基督。你若要前往伯利恒，就必须在有这样一根柱子的路上。甚至在你到达伯利恒以后，也不会有多少喜乐。没有喜乐，反而有杀死。首先，只有拉结一个人死了。到了一千七百多年以后，甚至她许多的后裔也殉道，使基督能生出来。，我相信在主的恢复里，这话要得著应验，我们要经历这些事。愿主的灵有力、清楚的向你们解释这幅图画。我在这里所说的，不仅仅是道理或解释。这必须是我们一生历史的记载。我们许多人能说，我们有头两根柱子。也许不久有些人会有拉结的死和坟墓的第三根柱子。随著这死和埋葬，会有基督的来临。不论有多少殉道和哀哭，也会有美妙的出生，就是便雅悯的出生，和基督的出生，就是基督的来临和基督的彰显。这是神的目标和神的见证。

15God’s ultimate goal is the expression of Christ. This will cost our natural choice, our natural desire, and our natural life. In neither the first nor the second pillar do we see death and the grave. Only with the third pillar do we have the death of Rachel and the grave. But the pillar erected upon Rachel’s grave i son the way to Bethlehem. Thus, this pillar is on the way to Christ, and it directs people to Christ. If you would journey onward to Bethlehem, you must be on the way where there is such a pillar. Not even after you arrive in Bethlehem will there be very much joy. Instead of joy, there will be killing. Firstly, just one person, Rachel, died. Even more than seventeen hundred years later, many of her descendants were martyred that Christ might be brought forth. I believe that in the Lord’s recovery this word will be fulfilled and that we shall experience these things. May the Spirit of the Lord interpret this picture to you in a strong, clear way. What I am speaking here is no mere doctrine or interpretation. It must be the record of our life history. Many of us can say that we have the first two pillars. Perhaps soon some will have the third pillar with the death of Rachel and the grave. Along with this death and burial, there will be the coming of Christ. No matter how much martyrdom and weeping there will be, there will also be a wonderful birth—the birth of Benjamin and the birth of Christ. There will be the coming of Christ and the expression of Christ. This is God’s goal and God’s testimony.

2 一个台

II. THE ONE TOWER

16雅各立起第三根柱子以后，『起行前往，在以得台那边支搭帐棚。』（创三五21。）按希伯来文，以得的意思是『羊群。』在弥迦书四章八节，同样的希伯来辞译为『羊群的高台。』在以得台这里，雅各碰到污秽、羞耻、和不道德的事：他的儿子流便与他的妾行淫。这不是发生在柱子那里，乃是发生在台这里。我相信以得台，羊群的台，指明生活的安逸。雅各有许多羊群。他经过以得台的时候，也许认为那是休息的好地方。他没有往前到目的地希伯仑，却停留在以得台旁。这指明雅各来到一个能享受安逸生活的地方。当他享受安逸生活的时候，罪恶的事发生了。罪，尤其是奸淫的罪，总是在我们安逸的时候进来。流便与雅各的妾在那地方行淫，指明雅各不该停留在那里。他该直接前往希伯仑。他若没有在以得台旁支搭帐棚，也许这件邪恶的事就不会发生了。

16After Jacob set up the third pillar, he “journeyed, and spread his tent beyond the tower of Eder” (35:21). In Hebrew Eder means “flock.” In Micah 4:8 the same Hebrew phrase is rendered “tower of the flock.” Here at the tower of Eder something defiling, shameful, and immoral happened to Jacob: his son Reuben committed adultery with Jacob’s concubine. This did not take place at the pillar, but at the tower. I believe that the tower of Eder, the tower of flocks, indicates the ease of life. Jacob had many flocks. As he passed by the tower of Eder, he might have considered it a good place to rest. Instead of proceeding to Hebron, his destination, he stayed by the tower of Eder. This indicates that Jacob had come to a place where he could enjoy an easy life. As he was enjoying this easy life, something sinful occurred. Sin, especially the sin of adultery, always comes in when we are at ease. The fact that Reuben committed adultery with Jacob’s concubine at that place was an indication that Jacob should not have stayed there. He should have journeyed on directly to Hebron. If he had not spread his tent by the tower of Eder, probably this evil thing would not have occurred

17虽然雅各立起三根柱子，但他无须建造以得台，因为这台已经像网罗一样立在那里。在你跟随主的路上，附近总有一个台要诱陷你。逃避这陷阱的路就是不要停顿，甚至不要看牠。你不可以在以得台旁支搭帐棚，你必须从旁经过。无论我们在基督徒生活的任何阶段，总有一个台要诱陷我们。生活的安逸对跟随主耶稣的人总是一个试诱。每个跟随主的人都晓得，最终的目的地离他很远。因为旅途这样遥远，你就盼望沿途找到休息的地方。但每当你来到羊群的台，你不该以为这是休息的地方，这乃是网罗。你要从旁经过，继续往前。你跟随主无论多疲惫，还必须说，『主，帮助我。我不要在任何台旁休息。每当我来到一个台，我总要逃开，我绝不把牠当作休息的地方。』你若这样作，就会得著保护和拯救，脱离网罗。

17Although Jacob set up three pillars, there was no need for him to build the tower of Eder because it was already standing there as a snare. As you are on your way following the Lord, there will always be a tower nearby to snare you. The way to escape this trap is not to stop or even look at it. Instead of spreading your tent by the tower of Eder, you must pass it by. No matter what stage of the Christian life we are in, there is always a tower to snare us. The ease of life is always a temptation to the followers of the Lord Jesus. Every follower of the Lord realizes that his final destination is a long way off. Because the journey is so long, you expect to find a place of rest along the way. But whenever you come to a tower of flocks, you should not think of it as a place of rest—it is a snare. Pass it by and go on. No matter how exhausted you are in following the Lord, you must say, “Lord, help me. I don’t want to rest at any tower. Whenever I come to a tower, I will flee from it. I will never take it as a place of rest.” If you do this, you will be protected and saved from the snare.

18雅各的心愿是要娶拉结为妻。神若没有藉著拉班加以干豫，雅各会立刻娶拉结为妻。然后拉结无论生谁，那就是雅各的长子。然而，神进来，在某种意义上，可以说是强迫雅各娶利亚为妻。因此，实际上，流便是长子，长子的名分归了他。这违反雅各的心愿，也似乎不公平。然后，当雅各在以得台享受安逸的生活时，流便与他的妾犯了奸淫。这邪恶的行为使流便失去了长子的名分。（创四九3～4。）代上五章一至二节清楚指明，长子的名分归了约瑟。在这里我们看见神的主宰调整了长子的名分。流便因著他的污秽失去了长子的名分，约瑟因著他的纯洁得著了长子的名分。（创三九7～。）当波提乏的妻子试诱约瑟时，他拒绝了。因为约瑟保守自己纯洁，他得著了长子的名分。流便由于在以得台的污秽，失去了长子的名分。所以，甚至雅各的错误也被神用来调整长子的名分。赞美主，因著这错误，调整了长子的名分！但绝不要用这事实作藉口说，『让我们作恶以成善罢。』反而，我们必须为著神的主宰俯伏敬拜祂。这位主宰的神，既公平又正直，并没有把长子名分的三部分完全归给约瑟。祂将双分土地的享受赐给约瑟，却将祭司职分赐给利亚的第三个儿子利未，并将君王职分赐给她的第四个儿子犹大。（创四九10，代上五2，申三三8～10。）利未因著向神忠信，得著了祭司职分。（申三三9。）犹大因著对弟兄的爱并对父亲的照顾，得著了君王职分。（创三七26，四三8～9，四四14～34。）在这里我们看见神的主宰。祂在一切人、事、物的背后。当我们看见这幅图画，以及其中的一切如何配合在一起，我们必须敬拜神。阿利路亚，我们在神的手下！

18The desire of Jacob’s he art was to take Rachel as his wife. If God had not intervened through Laban, Jacob would immediately have taken Rachel as his wife. Then whomever Rachel brought forth would have been Jacob’s firstborn. However, God came in and, in a sense, forced Jacob to take Leah as his wife. Thus, Reuben was actually the firstborn son, and the birthright went to him. This, however, was contrary to the desire of Jacob’she art. Furthermore, it did not seem fair. While Jacob was enjoying the ease of life at the tower of Eder, Reuben committed adultery with his father’s concubine. This evil deed caused him to lose the birthright (49:3-4). First Chronicles 5:1 and 2 clearly indicate that the birthright was given to Joseph. Here we see God’ss ove reign adjustment of the birthright. Reuben lost the birthright because of his defilement, and Joseph gained it because of his purity (39:7-12). When Potiphar’s wife tempted Joseph to 12 commit adultery with her, he refused. Because Joseph kept himself pure, he gained the birthright Reuben had lost due to his defilement at the tower of Eder. Therefore, even Jacob’s mistake was used by God to adjust the birthright. Praise the Lord for the mistake that brought about the adjustment of the birthright! But never use this fact as an excuse to say, “Let us do evil that good may come.” Rather, we must bow down and worship God for His sovereignty. The sovereign God, being fair and just, did not give all three parts of the birthright to Joseph. He gave Joseph the enjoyment of the double portion of the land, but He gave the priesthood to Leah’s third son, Levi, and the kingship to her fourth son, Judah (49:10; 1 Chron. 5:2; Deut. 33:8-10). Levi received the priesthood because of his faithfulness to God (Deut. 33:9), and Judah obtained the kingship because of his love toward his brothers and his care toward his father (37:26; 43:8-9; 44:14-34). In this we see the sovereignty of God. He is behind everything and everyone. When we see this picture and how everything in it fits together, we must worship God. Hallelujah, we are under God’s hand!

19雅各的传记就是我们的历史。在雅各的一生中有三根柱子和一个台。我们也有三根柱子和一个台。我能作见证，这些事我都经历过。我相信当年日过去，我们许多人会记得本篇信息。为著这三根柱子和一个台，我们感谢主。

19Jacob’s biography is our history. In Jacob’s life there were three pillars and one tower. We also shall have the three pillars and the one tower. I can testify that I have experienced all these things. I believe that as the years go by many of us will remember this message. Thank the Lord for the three pillars and for the one tower.