查經 第二周

Thanks for the info.  
Part of the trip, I will be visiting Mississauga, and another part in Toronto.  I will see if it is convenient for me to visit your church.

我也在TORONTO呀，願意恭候各位來訪呀

都在那邊吶！你們可以見見面，好象楓樹也在那邊吧！葉子還欠我們東西的，哈！

Chapter 29
Chapter Outline

Jacob comes to the well of Haran.
(1–8)

His interview with Rachel, Laban entertains him.
(9–14)

Jacob's covenant for Rachel, Laban's deceit.
(15–30)

Leah's sons.
(31–35)



Verses 1–8
Jacob proceeded cheerfully in his journey, after the sweet communion he had with God at Beth-el. Providence brought him to the field where his uncle's flocks were to be watered. What is said of the care of the shepherds for their sheep, may remind us of the tender concern which our Lord Jesus, the great Shepherd of the sheep, has for his flock the church; for he is the good Shepherd, that knows his sheep, and is known of them. The stone at the well's mouth was to secure it; water was scarce, it was not there for every one's use: but separate interests should not take us from helping one another. When all the shepherds came together with their flocks, then, like loving neighbours, they watered their flocks together. The law of kindness in the tongue has a commanding power, Pr 31:26. Jacob was civil to these strangers, and he found them civil to him.

Verses 9–14
See Rachel's humility and industry. Nobody needs to be ashamed of honest, useful labour, nor ought it to hinder any one's preferment. When Jacob understood that this was his kinswoman, he was very ready to serve her. Laban, though not the best humoured, bade him welcome, and was satisfied with the account Jacob gave of himself. While we avoid being foolishly ready to believe every thing which is told us, we must take heed of being uncharitably suspicious.

Verses 15–30
During the month that Jacob spent as a guest, he was not idle. Wherever we are, it is good to employ ourselves in some useful business. Laban was desirous that Jacob should continue with him. Inferior relations must not be imposed upon; it is our duty to reward them. Jacob made known to Laban the affection he had for his daughter Rachel. And having no wordly goods with which to endow her, he promises seven years' service Love makes long and hard services short and easy; hence we read of the labour of love, Heb 6:10. If we know how to value the happiness of heaven, the sufferings of this present time will be as nothing to us. An age of work will be but as a few days to those that love God, and long for Christ's appearing. Jacob, who had imposed upon his father, is imposed upon by Laban, his father-in-law, by a like deception. Herein, how unrighteous soever Laban was, the Lord was righteous: see Jud 1:7. Even the righteous, if they take a false step, are sometimes thus recompensed in the earth. And many who are not, like Jacob, in their marriage, disappointed in person, soon find themselves, as much to their grief, disappointed in the character. The choice of that relation ought to be made with good advice and thought on both sides. There is reason to believe that Laban's excuse was not true. His way of settling the matter made bad worse. Jacob was drawn into the disquiet of multiplying wives. He could not refuse Rachel, for he had espoused her; still less could he refuse Leah. As yet there was no express command against marrying more than one wife. It was in the patriarchs a sin of ignorance; but it will not justify the like practice now, when God's will is plainly made known by the Divine law, Le 18:18, and more fully since, by our Saviour, that one man and woman only must be joined together, 1Co 7:2.

Verses 31–35
The names Leah gave her children, expressed her respect and regard, both to God and to her husband. Reuben, or See a son, with this thought, Now will my husband love me; Levi, or joined, expecting, Now will my husband be joined unto me. Mutual affection is both the duty and comfort of the married relation; and yoke-fellows should study to recommend themselves to each other, 1Co 7:33, 34. She thankfully acknowledges the kind providence of God in hearing her. Whatever supports and comforts us under afflictions, or tends to our deliverance from them, God must be owned in it. Her fourth son she called Judah, or praise, saying, Now will I praise the Lord. This was he, of whom, as concerning the flesh, Christ came. Whatever is the matter of our rejoicing, ought to be the matter of our thanksgiving. Fresh favours should quicken us to praise God for former favours; Now will I praise the Lord more and better than I have done. All our praises must centre in Christ, both as the matter of them, and as the Mediator of them. He descended after the flesh from him whose name was 「Praise,」 and He is our praise. Is Christ formed in my heart? Now will I praise the Lord.

Chapter 30
Chapter Outline

A further account of Jacob's family.
(1–13)

Rachel beareth Joseph.
(14–24)

Jacob's new agreement with Laban to serve him for cattle.
(25–43)



Verses 1–13
Rachel envied her sister: envy is grieving at the good of another, than which no sin is more hateful to God, or more hurtful to our neighbours and ourselves. She considered not that God made the difference, and that in other things she had the advantage. Let us carefully watch against all the risings and workings of this passion in our minds. Let not our eye be evil towards any of our fellow-servants, because our Master's is good. Jacob loved Rachel, and therefore reproved her for what she said amiss. Faithful reproofs show true affection. God may be to us instead of any creature; but it is sin and folly to place any creature in God's stead, and to place that confidence in any creature, which should be placed in God only. At the persuasion of Rachel, Jacob took Bilhah her handmaid to wife, that, according to the usage of those times, her children might be owned as her mistress's children. Had not Rachel's heart been influenced by evil passions, she would have thought her sister's children nearer to her, and more entitled to her care than Bilhah's. But children whom she had a right to rule, were more desirable to her than children she had more reason to love. As an early instance of her power over these children, she takes pleasure in giving them names that carry in them marks of rivalry with her sister. See what roots of bitterness envy and strife are, and what mischief they make among relations. At the persuasion of Leah, Jacob took Zilpah her handmaid to wife also. See the power of jealousy and rivalship, and admire the wisdom of the Divine appointment, which joins together one man and one woman only; for God hath called us to peace and purity.

Verses 14–24
The desire, good in itself, but often too great and irregular, of being the mother of the promised Seed, with the honour of having many children, and the reproach of being barren, were causes of this unbecoming contest between the sisters. The truth appears to be, that they were influenced by the promises of God to Abraham; whose posterity were promised the richest blessings, and from whom the Messiah was to descend.

Verses 25–43
The fourteen years being gone, Jacob was willing to depart without any provision, except God's promise. But he had in many ways a just claim on Laban's substance, and it was the will of God that he should be provided for from it. He referred his cause to God, rather than agree for stated wages with Laban, whose selfishness was very great. And it would appear that he acted honestly, when none but those of the colours fixed upon should be found among his cattle. Laban selfishly thought that his cattle would produce few different in colour from their own. Jacob's course after this agreement has been considered an instance of his policy and management. But it was done by intimation from God, and as a token of his power. The Lord will one way or another plead the cause of the oppressed, and honour those who simply trust his providence. Neither could Laban complain of Jacob, for he had nothing more than was freely agreed that he should have; nor was he injured, but greatly benefitted by Jacob's services. May all our mercies be received with thanksgiving and prayer, that coming from his bounty, they may lead to his praise.

實在太喜歡享利馬太的註釋。盼望大家都讀一下。幫助我們很多審查自己的內心。感謝主！

Chapter 31
Chapter Outline

Jacob departs secretly.
(1–21)

Laban pursues Jacob.
(23–35)

Jacob's complaint of Laban's conduct.
(36–42)

Their covenant at Galeed.
(43–55)



Verses 1–21
The affairs of these families are related very minutely, while (what are called) the great events of states and kingdoms at that period, are not mentioned. The Bible teaches people the common duties of life, how to serve God, how to enjoy the blessings he bestows, and to do good in the various stations and duties of life. Selfish men consider themselves robbed of all that goes past them, and covetousness will even swallow up natural affection. Men's overvaluing worldly wealth is that error which is the root of covetousness, envy, and all evil. The men of the world stand in each other's way, and every one seems to be taking away from the rest; hence discontent, envy, and discord. But there are possessions that will suffice for all; happy they who seek them in the first place. In all our removals we should have respect to the command and promise of God. If He be with us, we need not fear. The perils which surround us are so many, that nothing else can really encourage our hearts. To remember favoured seasons of communion with God, is very refreshing when in difficulties; and we should often recollect our vows, that we fail not to fulfil them.

Verses 22–35
God can put a bridle in the mouth of wicked men, to restrain their malice, though he do not change their hearts. Though they have no love to God's people, they will pretend to it, and try to make a merit of necessity. Foolish Laban! to call those things his gods which could be stolen! Enemies may steal our goods, but not our God. Here Laban lays to Jacob's charge things that he knew not. Those who commit their cause to God, are not forbidden to plead it themselves with meekness and fear. When we read of Rachel's stealing her father's images, what a scene of iniquity opens! The family of Nahor, who left the idolatrous Chaldees; is this family itself become idolatrous? It is even so. The truth seems to be, that they were like some in after-times, who sware by the Lord and by Malcham, Zep 1:5; and like others in our times, who wish to serve both God and mammon. Great numbers will acknowledge the true God in words, but their hearts and houses are the abodes of spiritual idolatry. When a man gives himself up to covetousness, like Laban, the world is his god; and he has only to reside among gross idolaters in order to become one, or at least a favourer of their abominations.

Verses 36–42
If Jacob were willingly consumed with heat in the day, and frost by night, to become the son-in-law of Laban, what should we refuse to endure, to become the sons of God? Jacob speaks of God as the God of his father; he thought himself unworthy to be regarded, but was beloved for his father's sake. He calls him the God of Abraham, and the fear of Isaac; for Abraham was dead, and gone to that world where perfect love casts out fear; but Isaac was yet alive, sanctifying the Lord in his heart, as his fear and his dread.

Verses 43–55
Laban could neither justify himself nor condemn Jacob, therefore desires to hear no more of that matter. He is not willing to own himself in fault, as he ought to have done. But he proposes a covenant of friendship between them, to which Jacob readily agrees. A heap of stones was raised, to keep up the memory of the event, writing being then not known or little used. A sacrifice of peace offerings was offered. Peace with God puts true comfort into our peace with our friends. They did eat bread together, partaking of the feast upon the sacrifice. In ancient times covenants of friendship were ratified by the parties eating and drinking together. God is judge between contending parties, and he will judge righteously; whoever do wrong, it is at their peril. They gave a new name to the place, The heap of witness. After this angry parley, they part friends. God is often better to us than our fears, and overrules the spirits of men in our favour, beyond what we could have expected; for it is not in vain to trust in him.

是的，我相信雅各經歷主的同在，使他認識到他父親的神是怎樣的神，這樣使他更依賴神的祝福。

在這幾章中，他都稱神為「我父親敬畏的神」，說明他認為他受神保守，恩待是因他父親的緣故。但後面，我們看到他才把神當作自己的神。中間的轉變，因為他看到了神的作為，「見了神的面」。

對基督徒來說，得救是新生命的開始，之後的成聖是持久的，神通過保守，管教，帶領我們慢慢脫離罪的污染。雅各服事了拉班20年，他受的苦是對他以前欺騙的管教，但同時也為他帶來了眾多的兒子和財產。神讓萬事相互效力，實在是高於我們的意念。

雅各就為拉結服事了七年。他因為深愛拉結，就看這七年如同幾天。（創29：20）

這一句深深抓住我的心。有時我們有埋怨，彷彿面前重重困難，如果我們深愛神，那麼在地上受的一切苦難，幾十年實在是過煙眼雲，也不會覺得有多麼痛苦，反倒是多有喜樂與盼望，這些苦難也為我們將來承受其重無比的榮耀。

[ 本帖最後由 同往錫安 於 2008-1-12 16:30 編輯 ]

往往我們認為的偶然，其實都在神的掌控中。

是的，回顧我們所經歷的，實實在在看到神恩手的牽引，感謝主！

[默想]希伯來人十分重視他們下一代的名字，名字本身帶著父母的期望。聖經名字更具有屬靈的意味。你知不知道，在你信主之時，神已給了你新的名字（參徒十一26）？你知道這名字是什麼意思嗎？你會按著這新的名字去生活嗎？

基督徒，基督的門徒，是被神在創世以先所揀選，又在今世被神呼召，被他稱為義，又引導他成聖，將來要得榮耀的人，這對無助的罪人來說，是怎樣的恩典呢！求主帶領我，賜我力量與心志跟隨你，敬虔地度日，成為合你心意的人。奉我主耶穌基督的聖名求，AMEN！

[與主同行]亞伯拉罕是築壇聖手，以撒是挖井能手，而雅各則為立柱之表表者。請看，他立石、立柱有何意義？（創廿八18-22，卅一45，卅五14等）？你從中學習到什麼？

May all our mercies be received with thanksgiving and prayer, that coming from his bounty, they may lead to his praise.

第2周 與神和好，與人和好
第6、7日 創卅二至卅三章

逃過了妒火中燒的舅父拉班后，雅各現要面對更大的危險──誓言要在父親死亡之日殺他泄憤的哥哥以掃。神首先叫使者堅固雅各倚靠神的心。然而雅各仍是懼怕，卒用自己的方法去平息以掃之怒：將牲畜、僕人分成很多隊，將牲畜送給以掃作禮物，跟著又打髮妻子、使女及兒子過雅博渡口。可能他認為若這些人有不測，自己仍可逃走。豈知神在這時給他上了最重要的一課，讓他知道不能再靠自己。當晚，只剩下雅各一人，天使來與他角力，直到黎明。結果他的大腿跛了，要逃也逃不了。照理是雅各輸了，但雅各不容天使去，直到他給雅各祝福。他現在清楚了，若沒有神的祝福，他便活不下去。天使結果給他改了一個新名字：以色列，就是神得勝（God prevails）的意思。又說他「與神與人較力，都得了勝！」怎可能？輸了的人怎可說是得勝？這就是屬靈的真理，若我們的生命被神得勝了，被神降服了，我們便是真正得勝的信徒。
隨著雅各與神真正和好，他與人亦和好了。他以前是「抓住」者，對利益死纏爛打不放手，絕不會「吃虧」，現在他不再重視財物及世上的一切。他在以掃推辭的情形下，仍懇求以掃收下禮物，以求兄弟和好。結果雅各平安返回迦南。

第卅二章                            第卅三章
雅 各 與 神 和 好                   雅 各 與 哥 哥 和 好
雅 各 在 回 歸 途 中                雅 各 返 抵 迦 南 　

聖經有很多弔詭性（paradoxical）的真理，如一個真正活的信徒，乃是在基督里死了的人（向罪、向世界、向自己已死了）；一個真正自由的信徒，是主的奴僕，在主內沒有了犯罪的自由；一個真正得的人，是為主而失者……雅各經歷到了，他被神得勝以後，便成了得勝的聖徒。在你的生命中，是否仍有些地方未被神得勝的？有哪些地方是你仍要自己作主，不要神作主的？請記著，在我們一生中令我們最痛苦的，往往是這些地方。你會校正你的人生嗎？

我們看到雅各一生中，都從神、從屬靈眼光去看每一件事。他是一個不忘本的人，每一個經歷他都牢牢的記著，方法之一便是改換新的名字，改地名、人名去記念（請參創廿八19，卅二2、30，卅三20，卅五7）等。你會用什麼方法牢記神的恩典？

金句：哥林多后書五章二十節
所以我們作基督的使者，就好像神藉我們勸你們一般。我們替基督求你們與神和好。

Chapter 32

Chapter Outline：
Jacob's vision at Mahanaim, His fear of Esau. (1–8)
Jacob's earnest prayer for deliverance, He prepares a present for Esau. (9–23)
He wrestles with the Angel. (24–32)

Verses 1–8
The angels of God appeared to Jacob, to encourage him with the assurance of the Divine protection. When God designs his people for great trials, he prepares them by great comforts. While Jacob, to whom the promise belonged, had been in hard service, Esau was become a prince. Jacob sent a message, showing that he did not insist upon the birth-right. Yielding pacifies great offences, Ec 10:4. We must not refuse to speak respectfully, even to those unjustly angry with us. Jacob received an account of Esau's warlike preparations against him, and was greatly afraid. A lively sense of danger, and quickening fear arising from it, may be found united with humble confidence in God's power and promise.

Verses 9–23
Times of fear should be times of prayer: whatever causes fear, should drive us to our knees, to our God. Jacob had lately seen his guards of angels, but in this distress he applied to God, not to them; he knew they were his fellow-servants, Re 22:9. There cannot be a better pattern for true prayer than this. Here is a thankful acknowledgement of former undeserved favours; a humble confession of unworthiness; a plain statement of his fears and distress; a full reference of the whole affair to the Lord, and resting all his hopes on him. The best we can say to God in prayer, is what he has said to us. Thus he made the name of the Lord his strong tower, and could not but be safe. Jacob's fear did not make him sink into despair, nor did his prayer make him presume upon God's mercy, without the use of means. God answers prayers by teaching us to order our affairs aright. To pacify Esau, Jacob sent him a present. We must not despair of reconciling ourselves to those most angry against us.

Verses 24–32
A great while before day, Jacob being alone, more fully spread his fears before God in prayer. While thus employed, One in the likeness of a man wrestled with him. When the spirit helpeth our infirmities, and our earnest and vast desires can scarcely find words to utter them, and we still mean more than we can express, then prayer is indeed wrestling with God. However tried or discouraged, we shall prevail; and prevailing with Him in prayer, we shall prevail against all enemies that strive with us. Nothing requires more vigour and unceasing exertion than wrestling. It is an emblem of the true spirit of faith and prayer. Jacob kept his ground; though the struggle continued long, this did not shake his faith, nor silence his prayer. He will have a blessing, and had rather have all his bone put out of joint than go away without one. Those who would have the blessing of Christ, must resolve to take no denial. The fervent prayer is the effectual prayer. The Angel puts a lasting mark of honour upon him, by changing his name. Jacob signifies a supplanter. From henceforth he shall be celebrated, not for craft and artful management, but for true valour. Thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth. He is a prince indeed that is a prince with God; those are truly honourable that are mighty in prayer. Having power with God, he shall have power with men too; he shall prevail, and gain Esau's favour. Jacob gives a new name to the place. He calls it Peniel, the face of God, because there he had seen the appearance of God, and obtained the favour of God. It becomes those whom God honours, to admire his grace towards them. The Angel who wrestled with Jacob was the second Person in the sacred Trinity, who was afterwards God manifest in the flesh, and who, dwelling in human nature, is called Immanuel, Ho 12:4, 5. Jacob halted on his thigh. It might serve to keep him from being lifted up with the abundance of the revelations. The sun rose on Jacob: it is sun-rise with that soul, which has had communion with God.

Chapter 33
Chapter Outline：
The friendly meeting of Jacob and Esau. (1–16)
Jacob comes to Succoth and Shalem, He builds an altar. (17–20)

Verses 1–16
Jacob, having by prayer committed his case to God, went on his way. Come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob bowed to Esau. A humble, submissive behaviour goes far towards turning away wrath. Esau embraced Jacob. God has the hearts of all men in his hands, and can turn them when and how he pleases. It is not in vain to trust in God, and to call upon him in the day of trouble. And when a man's ways please the Lord he maketh even his enemies to be at peace with him. Esau receives Jacob as a brother, and much tenderness passes between them. Esau asks, Who are those with thee? To this common question, Jacob spoke like himself, like a man whose eyes are ever directed towards the Lord. Jacob urged Esau, though his fear was over, and he took his present. It is well when men's religion makes them generous, free-hearted, and open-handed. But Jacob declined Esau's offer to accompany him. It is not desirable to be too intimate with superior ungodly relations, who will expect us to join in their vanities, or at least to wink at them, though they blame, and perhaps mock at, our religion. Such will either be a snare to us, or offended with us. We shall venture the loss of all things, rather than endanger our souls, if we know their value; rather than renounce Christ, if we truly love him. And let Jacob's care and tender attention to his family and flocks remind us of the good Shepherd of our souls, who gathers the lambs with his arm, and carries them in his bosom, and gently leads those that are with young, Isa 40:11. As parents, teachers or pastors, we should all follow his example.
Verses 17–20
Jacob did not content himself with words of thanks for God's favour to him, but gave real thanks. Also he kept up religion, and the worship of God in his family. Where we have a tent, God must have an altar. Jacob dedicated this altar to the honour of El-elohe-Israel, God, the God of Israel; to the honour of God, the only living and true God; and to the honour of the God of Israel, as a God in covenant with him. Israel's God is Israel's glory. Blessed be his name, he is still the mighty God, the God of Israel. May we praise his name, and rejoice in his love, through our pilgrimage here on earth, and for ever in the heavenly Canaan.

雅各令我印象最深的就是緊緊抓住神的應許，要神的祝福。雅各從害怕以掃，走在隊伍的最後一個，到勇敢地走在家人的最前面，中間的經歷就是神賜給他的安慰與力量。這可以在一個晚上改變，實在是神的大能！

在現在的生活中，禱告就是向神支取力量，支取安慰。神是活人的神，當我們迫切禱告的時候，他必聆聽。最近常有的經歷就是自己遇到困境，無法戰勝的時候，一向神禱告，心就平靜下來，也不再有畏懼與驚慌。神要浪平靜，浪就平靜，神的作為實在是不可思議，奇妙的。每當念及於此，心中就滿了感恩。

從前風聞有你，如今親眼見你，這真的是莫大的歡喜與安慰。感謝讚美主！

[ 本帖最後由 同往錫安 於 2008-1-13 04:36 編輯 ]

原帖由 hey211 於 2008-1-12 01:56 發表
我也在TORONTO呀，願意恭候各位來訪呀

歡迎多多參加基督家園的查經班。

有機會的話在多倫多的兄弟姐妹可以互相邀請到對方的查經班或團契，大家互相交流學習。

原帖由 同往錫安 於 2008-1-12 16:44 發表
第2周 與神和好，與人和好
第6、7日 創卅二至卅三章

逃過了妒火中燒的舅父拉班后，雅各現要面對更大的危險──誓言要在父親死亡之日殺他泄憤的哥哥以掃。神首先叫使者堅固雅各倚靠神的心。然而雅各仍是懼 ...

錫安姊妹辛苦了。

創卅二中雅各與神摔跤這一節比較難理解。這裡有一段經文註解，不知道是否可以加深一些理解？

【創卅二24】「只剩下雅各一人。有一個人來和他摔跤，直到黎明。」

  ﹝文意註解﹞「有一個人來和他摔跤，」『摔跤』意思是一個人要把對手壓在下面。注意這裡不是說他和一個人摔跤，而是說一個人來和他摔跤，意即那一個人主動有意的要將雅各壓服在他下面。這人是神的使者(何十二4)，其實就是神自己(參28節)。神來和雅各摔跤，目的是要帶領他認識自己，看見自己的可憐、軟弱和無助，因此就向神投降服輸。

  ﹝話中之光﹞
     (一)神的祝福常不是在大聚會中臨到，而是在單獨一個人面對面與神同在的時候，叫人實在得著神的祝福。

     (二)信徒在爭戰的禱告中，許多時候好像是把神當作爭戰的對象；只有當我們的意願降服於神的旨意時，我們才能獲得真正的勝利。

     (三)神是以「一個人」的形狀來和雅各摔跤；許多時候，我們以為是和自己的丈夫、妻子或甚麼人摔跤，其實是在和神摔跤。

     (四)神所要征服的是我們的天然老亞當，而我們卻以為自己正在和人、和環境摔跤，想盡辦法想要征服人、征服環境。

     (五)雅各最大的問題，並不在他和以掃之間的關係，乃在他和神之間的關係；我們必須先解決與神之間的關係，才能解決與人之間的關係。

     (六)人惟有在黑暗中時，才敢和神搏鬥；當人的裡面黎明亮光的時候(參彼后一19)，搏鬥也就過去了。

     (七)神竟以和雅各摔跤來答允他的禱告；神聽我們的禱告不一定按照我們所求的去作，而是照祂的方式來答覆我們。



【創卅二25】「那人見自己勝不過他，就將他的大腿窩摸了一把，雅各的大腿窩正在摔跤的時候就扭了。」

  ﹝文意註解﹞「那人見自己勝不過他，」神並不是真的勝不過雅各，而是神不願意在雅各還未認清自己之前，就勝過他。

     「就將他的大腿窩摸了一把，」『大腿窩』是一個人力量的所在，神是藉此摸雅各天然力量的源頭，暴露他是屬肉體的(林前三1)。

  ﹝靈意註解﹞「大腿窩，」象徵人天然生命最強的部分。

  ﹝話中之光﹞
     (一)雅各的腿未被摸之先，是極其強壯的，甚至神和他摔跤都失敗了。這真是天然的人肉體勝過聖靈的寫照。

     (二)當我們對自己還覺得滿意，想要靠自己去處理事物的時候，神就對我們一點辦法也沒有，神不能勝過我們。

     (三)人的大腿窩一日不被神摸著，一日就不會扭了；我們所以會那麼依靠自己的力量，乃是因為我們從未被神的十字架對付過。

     (四)每一個基督徒都有他特彆強的一點，那就是我們各人的大腿窩；在未被神弄扭它之前，我們生活的各方面都要受它的支配。

     (五)神摸雅各的大腿窩，就是把他天然生命的特點顯露出來；凡不認識自己天然生命特點的人，他是在黑暗中，所以不曉得他正在憑自己的本領作事。

     (六)最可憐的人，不是錯誤的人，而是不知道自己錯誤的人。這樣的人不只有錯誤，並且是在黑暗中。



【創卅二26】「那人說：『天黎明了，容我去吧！』雅各說：『你不給我祝福，我就不容你去。』」

  ﹝文意註解﹞雅各求那人給他祝福，這表示他承認那人的位分比自己大(來七7)。

  ﹝話中之光﹞
     (一)何時我們的天然生命被破碎，何時我們裡面的天就「黎明了，」黑影就會盡都消散。

     (二)信徒若無迫切追求的心，恐難得著神的祝福；我們若肯迫切向神求討，就必得著(參耶廿九13)。

     (三)神常借著環境帶領我們，叫我們不再靠自己，只專一的依靠祂(林后一9)。

     (四)只有被神帶到一個地步，真正認識自己實在是無能為力的人，他才會單單地抓住神，求祂祝福。

     (五)信徒的血氣一日未被棄絕，我們就一日不能轉向神的祝福，因此不能享受神的一切。

     (六)甚麼時候我們大腿窩的筋扭了，也就是我們把神抓得最牢的時候。我們在沒有辦法的時候，反而要抓住神。抓住神的人，永遠用不著自己的力量。

     (七)信徒的禱告，必須堅忍持續，一直到得著神的答應(祝福)為止。

原帖由 唯慎 於 2008-1-13 00:24 發表

家庭生活，夫妻之間，父母子女之間，是我們最無法遮掩真實面目的地方。對我來說，這也是神給我最有效的改造的場所。

嚴重同意。   這根本就是神的安排。我們夫妻之間，父母子女之間矛盾，根本就是我們與神的矛盾。只有完完全全的順服在神的面前，這些矛盾才能迎刃而解。

[ 本帖最後由 來往加國 於 2008-1-14 03:29 編輯 ]

原帖由 同往錫安 於 2008-1-12 16:44 發表
第2周 與神和好，與人和好
第6、7日 創卅二至卅三章

若我們的生命被神得勝了，被神降服了，我們便是真正得勝的信徒。

阿門！

也可以理解為神戰勝了魔鬼在我們身上的掌權。

大部分同意，有一些小異，不過，求大同，存小異。