读经：创三五1~20、27
Scripture Reading: Gen. 35:1-20, 27
Scripture Reading: Gen. 35:1-20, 27
壹
在创世记三十五章，伯特利的异象再次出现；不过，这次不是一个梦，乃是一个实际─1~15节：
In Genesis 35 the vision of Bethel came again; however, this time it didnot come as a dream—it came as a reality—vv. 1-15:
In Genesis 35 the vision of Bethel came again; however, this time it didnot come as a dream—it came as a reality—vv. 1-15:
一
我们都曾两次进入召会生活─二八12、16~17，三五15：
We all come into the church life twice—28:12, 16-17; 35:15:
We all come into the church life twice—28:12, 16-17; 35:15:
１
第一次是在梦中来的，第二次是真的来了；我们需要梦，也需要实际。
The first time we come in a dream, and the second time we come in reality;we need both the dream and the reality.
The first time we come in a dream, and the second time we come in reality;we need both the dream and the reality.
２
起初的梦是一幅真实的图画；在实际里的每一件事，都和梦中的一样。
The dream in the beginning was a true picture, and everything in thereality is the same as that in the dream.
The dream in the beginning was a true picture, and everything in thereality is the same as that in the dream.
二
在伯特利，雅各的名字改为以色列，指明他的所是已经改变了；现在他在伯特利乃是以色列─三二28，三五10。
At Bethel Jacob's name was changed to Israel, indicating that his being hadbeen changed; now he was Israel at Bethel—32:28; 35:10.
At Bethel Jacob's name was changed to Israel, indicating that his being hadbeen changed; now he was Israel at Bethel—32:28; 35:10.
三
在创世记三十五章有一个重要且根本的转弯，就是从对神个人的经历转到对神团体的经历─经历神作伯特利的神─弗三17~21，四4~6：
In Genesis 35 there is a crucial and radical turn from the individual experienceof God to the corporate experience of God—the experience of God as the God ofBethel—Eph. 3:17-21; 4:4-6:
In Genesis 35 there is a crucial and radical turn from the individual experienceof God to the corporate experience of God—the experience of God as the God ofBethel—Eph. 3:17-21; 4:4-6:
１
在创世记三十五章七节我们有一个新的神圣名称─伊勒伯特利，“神家的神”。
In Genesis 35:7 we have a new divine title—El-bethel, "God of the house ofGod."
In Genesis 35:7 we have a new divine title—El-bethel, "God of the house ofGod."
２
在本章之前，神是个人的神；在这里，祂不再只是个人的神，乃是伊勒伯特利，就是团体身体的神，神家的神。
Before this chapter God was the God of individuals; here He is no longerjust the God of individuals but is El-bethel, the God of a corporate body,the God of the house of God.
Before this chapter God was the God of individuals; here He is no longerjust the God of individuals but is El-bethel, the God of a corporate body,the God of the house of God.
３
伯特利表征团体的生活，就是基督的身体；因此，雅各称神为伯特利的神时，就从个人的经历往前到团体的经历─林前十二12：
Bethel signifies the corporate life, which is the Body of Christ; thus, in callingGod the God of Bethel, Jacob advanced from the individual experienceto the corporate experience—1 Cor. 12:12:
Bethel signifies the corporate life, which is the Body of Christ; thus, in callingGod the God of Bethel, Jacob advanced from the individual experienceto the corporate experience—1 Cor. 12:12:
ａ
雅各在示剑所筑的坛称为伊勒伊罗伊以色列，那是与个人有关之神的名─创三三17~20。
The altar that Jacob built at Shechem was called El-Elohe-Israel, thename of God as related to an individual—Gen. 33:17-20.
The altar that Jacob built at Shechem was called El-Elohe-Israel, thename of God as related to an individual—Gen. 33:17-20.
ｂ
雅各在伯特利所筑的坛称为伊勒伯特利，那是与团体的身体有关之神的名─三五6~7。
The altar that Jacob built at Bethel was called El-bethel, the name ofGod as related to a corporate body—35:6-7.
The altar that Jacob built at Bethel was called El-bethel, the name ofGod as related to a corporate body—35:6-7.
ｃ
在示剑的祭坛是个人的祭坛，但在伯特利的祭坛是团体的祭坛─为着神家的祭坛。
The altar at Shechem is an individual altar, but the altar at Bethel is acorporate altar—the altar for the house of God.
The altar at Shechem is an individual altar, but the altar at Bethel is acorporate altar—the altar for the house of God.
四
全足的神被启示出来，乃是为着伯特利的建造；只有在伯特利，我们才可能领悟我们神的全足─11节上：
The All-sufficient God is revealed for the building of Bethel; only at Bethel is itpossible for us to realize the all-sufficiency of our God—v. 11a:
The All-sufficient God is revealed for the building of Bethel; only at Bethel is itpossible for us to realize the all-sufficiency of our God—v. 11a:
１
神启示祂自己是全足的神，目的是为着祂的建造；全足的神乃是为着神的建造。
The purpose of God's revealing Himself as the All-sufficient One is for Hisbuilding; the All-sufficient God is for God's building.
The purpose of God's revealing Himself as the All-sufficient One is for Hisbuilding; the All-sufficient God is for God's building.
２
我们不能个人经历全足的神；要经历全足的神，我们必须在伯特利，在召会生活中。
We cannot experience the All-sufficient God in an individualistic way; inorder to experience the All-sufficient God, we must be in Bethel, in thechurch life.
We cannot experience the All-sufficient God in an individualistic way; inorder to experience the All-sufficient God, we must be in Bethel, in thechurch life.
３
神的全足需要身体；我们需要家，需要建造，来经历祂这一方面─腓一19。
God's all-sufficiency requires the Body; we need the house, the building, inorder to experience this aspect of Him—Phil. 1:19.
God's all-sufficiency requires the Body; we need the house, the building, inorder to experience this aspect of Him—Phil. 1:19.
４
父、子、灵和召会，乃是四而一；至终，召会是与三一神联结、调和、且合并的一班人─弗四4~6，三16~21。
The Father, the Son, the Spirit, and the church are four-in-one; ultimately,the church is a group of people who are in union with, mingled with, andincorporated with the Triune God—Eph. 4:4-6; 3:16-21.
The Father, the Son, the Spirit, and the church are four-in-one; ultimately,the church is a group of people who are in union with, mingled with, andincorporated with the Triune God—Eph. 4:4-6; 3:16-21.
五
雅各在伯特利立柱子并浇奠祭在其上，指明奠祭是为着神的建造─创三五14上：
At Bethel Jacob set up a pillar and poured out a drink offering on it; thisindicates that the drink offering is for God's building—Gen. 35:14a:
At Bethel Jacob set up a pillar and poured out a drink offering on it; thisindicates that the drink offering is for God's building—Gen. 35:14a:
１
奠祭预表基督是在神前倾倒出来作真酒，使神满足的那一位─出二九40~41，民十五1~10，二八7~10。
The drink offering typifies Christ as the One poured out as the real winebefore God for His satisfaction—Exo. 29:40-41; Num. 15:1-10; 28:7-10.
The drink offering typifies Christ as the One poured out as the real winebefore God for His satisfaction—Exo. 29:40-41; Num. 15:1-10; 28:7-10.
２
奠祭也预表基督以祂自己作属天的酒浸透我们，直到祂与我们成为一而浇奠给神，为着神的享受和满足，并为着神的建造─太九17，腓二17，提后四6。
The drink offering also typifies the Christ who saturates us with Himselfas the heavenly wine until He and we become one to be poured out forGod's enjoyment and satisfaction and for God's building—Matt. 9:17; Phil.2:17; 2 Tim. 4:6.
The drink offering also typifies the Christ who saturates us with Himselfas the heavenly wine until He and we become one to be poured out forGod's enjoyment and satisfaction and for God's building—Matt. 9:17; Phil.2:17; 2 Tim. 4:6.
３
我们将自己当作奠祭浇奠给神，带来神的灵的浇灌，来为着神的建造─创三五14下。
Our pouring ourselves out as a drink offering to God brings in the outpouringof the Spirit for God's building—Gen. 35:14b.
Our pouring ourselves out as a drink offering to God brings in the outpouringof the Spirit for God's building—Gen. 35:14b.
六
伯特利─神的家─的功用，乃是彰显基督─弗一22~23：
The function of Bethel, the house of God, is to express Christ—Eph. 1:22-23:
The function of Bethel, the house of God, is to express Christ—Eph. 1:22-23:
１
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─约十七22，弗三21，罗九23。
God's ultimate goal is the expression of Christ, and the expression ofChrist is not an individual matter but a corporate matter in the houseof God—John 17:22; Eph. 3:21; Rom. 9:23.
God's ultimate goal is the expression of Christ, and the expression ofChrist is not an individual matter but a corporate matter in the houseof God—John 17:22; Eph. 3:21; Rom. 9:23.
２
产生基督为着基督团体的彰显，需要我们出代价，舍弃我们天然的拣选、天然的愿望和天然的生命。
The bringing forth of Christ for the corporate expression of Christ will costus our natural choice, our natural desire, and our natural life.
The bringing forth of Christ for the corporate expression of Christ will costus our natural choice, our natural desire, and our natural life.
七
雅各经历了伯特利的实际之后，就在希伯仑进入与神完全的交通里；在希伯仑的交通，意思是亲密、平安、满足和喜乐─创三五27，林前一9：
After experiencing the reality of Bethel, Jacob entered into full fellowship withGod at Hebron; the fellowship at Hebron means intimacy, peace, satisfaction,and joy—Gen. 35:27; 1 Cor. 1:9:
After experiencing the reality of Bethel, Jacob entered into full fellowship withGod at Hebron; the fellowship at Hebron means intimacy, peace, satisfaction,and joy—Gen. 35:27; 1 Cor. 1:9:
１
虽然我们已经在召会生活中，但我们仍需要往前，直到来到希伯仑，进入与主完全的交通里─约壹一3。
Although we are in the church life, we still need to journey on until wecome to Hebron and enter into full fellowship with the Lord—1 John 1:3.
Although we are in the church life, we still need to journey on until wecome to Hebron and enter into full fellowship with the Lord—1 John 1:3.
２
希伯仑的交通不仅是与神的交通，也是与基督身体上别的肢体的交通─腓二1，约壹一7。
The fellowship at Hebron is not only fellowship with God but also withother members of the Body of Christ—Phil. 2:1; 1 John 1:7.
The fellowship at Hebron is not only fellowship with God but also withother members of the Body of Christ—Phil. 2:1; 1 John 1:7.
３
如果我们认识基督身体的生命，就会看见交通的紧要，并且领悟我们若没有身体的交通，就无法生活─林前十二14~27。
If we know the life of the Body of Christ, we will see the importance offellowship, and we will realize that apart from the fellowship of the Body,we cannot live—1 Cor. 12:14-27.
If we know the life of the Body of Christ, we will see the importance offellowship, and we will realize that apart from the fellowship of the Body,we cannot live—1 Cor. 12:14-27.
八
雅各一生将近末了的时候，宣告说主一生牧养他；主的牧养乃是为着伯特利，就是神的家─创四八15~16，二八10~22，三五1、3、7~11。
Toward the end of his life, Jacob declared that the Lord had shepherded himall the days of his life; the Lord's shepherding is for Bethel, the house of God—Gen. 48:15-16; 28:10-22; 35:1, 3, 7-11.
Toward the end of his life, Jacob declared that the Lord had shepherded himall the days of his life; the Lord's shepherding is for Bethel, the house of God—Gen. 48:15-16; 28:10-22; 35:1, 3, 7-11.
贰
便雅悯的出生，预表生出基督作为苦难之子和右手之子─16~18节：
The birth of Benjamin typifies the bringing forth of Christ as the Son ofaffliction and the Son of the right hand—vv. 16-18:
The birth of Benjamin typifies the bringing forth of Christ as the Son ofaffliction and the Son of the right hand—vv. 16-18:
一
便雅悯的生和拉结的死同时发生，意思是雅各乃借失去拉结，得着一个儿子─16~20节：
The birth of Benjamin and the death of Rachel occurred simultaneously; thismeans that Jacob gained a son by losing Rachel—vv. 16-20:
The birth of Benjamin and the death of Rachel occurred simultaneously; thismeans that Jacob gained a son by losing Rachel—vv. 16-20:
１
拉结是雅各照着他心头愿望的天然选择─二九18~20。
Rachel was Jacob's natural choice according to his heart's desire—29:18-20.
Rachel was Jacob's natural choice according to his heart's desire—29:18-20.
２
拉结的死乃是雅各丧失他天然的选择，这对他是深刻而切身的对付─三五16~20。
The death of Rachel, the loss of Jacob's natural choice, was a deep andpersonal dealing for Jacob—35:16-20.
The death of Rachel, the loss of Jacob's natural choice, was a deep andpersonal dealing for Jacob—35:16-20.
３
雅各失去拉结，但在这过程中却得着预表基督的便雅悯─18~19节：
Jacob lost Rachel, but in the process he gained Benjamin, who is a type ofChrist—vv. 18-19:
Jacob lost Rachel, but in the process he gained Benjamin, who is a type ofChrist—vv. 18-19:
ａ
同样的，神至终会取去我们天然的选择，使我们生出基督以彰显神。
In the same manner, God will eventually take away our natural choiceso that we may bring forth Christ for His expression.
In the same manner, God will eventually take away our natural choiceso that we may bring forth Christ for His expression.
ｂ
神的目的不是要祂拣选的人遭受损失；神的目的乃是要借着他们生出基督─腓三7~8。
God's goal is not to make His chosen ones suffer loss; it is to bring forthChrist through them—Phil. 3:7-8.
God's goal is not to make His chosen ones suffer loss; it is to bring forthChrist through them—Phil. 3:7-8.
二
拉结将近于死，给她孩子起名叫便俄尼，意为“我苦难之子”；但雅各立刻将孩子的名字改为便雅悯，意为“右手之子”─创三五18：
As Rachel was dying, she called the child Ben-oni, meaning "son of my affliction,"but Jacob immediately changed the child's name to Benjamin, meaning"son of the right hand"—Gen. 35:18:
As Rachel was dying, she called the child Ben-oni, meaning "son of my affliction,"but Jacob immediately changed the child's name to Benjamin, meaning"son of the right hand"—Gen. 35:18:
１
作为苦难之子，便雅悯预表基督在祂的成为肉体和地上的人性生活中，多受痛苦，成就了神永远的救赎，成功祂完满的救恩─赛五三3，来九12。
As the son of affliction, Benjamin typifies Christ, who, as the man of sorrowsin His incarnation and human life on earth, accomplished God's eternalredemption for His full salvation—Isa. 53:3; Heb. 9:12.
As the son of affliction, Benjamin typifies Christ, who, as the man of sorrowsin His incarnation and human life on earth, accomplished God's eternalredemption for His full salvation—Isa. 53:3; Heb. 9:12.
２
作为右手之子，便雅悯预表基督在祂的复活、得胜和升天里是右手之子，在诸天之上尽职，执行神救赎的应用，施行祂的救恩─八1~2，七25。
As the son of the right hand, Benjamin typifies Christ, who, as the Son ofthe right hand in His resurrection, victory, and ascension, ministers in theheavens to carry out the application of God's redemption for His salvation—8:1-2; 7:25.
As the son of the right hand, Benjamin typifies Christ, who, as the Son ofthe right hand in His resurrection, victory, and ascension, ministers in theheavens to carry out the application of God's redemption for His salvation—8:1-2; 7:25.
３
基督成为肉体作便俄尼，多受痛苦，但在复活里祂成了便雅悯，就是在荣耀和尊贵里的右手之子─诗六八27，八十17，可十六19，徒二33，五31。
Christ was incarnated to be Ben-oni, the man of sorrows, but in His resurrectionHe became Benjamin, the Son of the right hand in glory and honor—Psa. 68:27; 80:17; Mark 16:19; Acts 2:33; 5:31.
Christ was incarnated to be Ben-oni, the man of sorrows, but in His resurrectionHe became Benjamin, the Son of the right hand in glory and honor—Psa. 68:27; 80:17; Mark 16:19; Acts 2:33; 5:31.