1. Hastening Lot
When the morning arose, then the angels hastened Lot. Genesis 19:15
WERE these personages angels, or divine appearances? It matters not: they were messengers sent from God to save. In any case they teach us how to deal with men if we are to arouse and bless them. We must go to their homes ("They turned in unto Lot," verse 3); they stated the case ("The Lord will destroy this city," verse 14); they urged and persuaded ("Up, get you out of this place"); and they resorted to a loving violence ("The men laid hold upon his hand," verse 16). Picture the two angels with all their four hands occupied in leading out Lot and his wife and his two daughters.

I. THE RIGHTEOUS NEED TO BE HASTENED.
    1. In what? In matters of obedience to their Lord. Few can say, "I made haste and delayed not to keep thy commandments"

• In coming out from the world. "He lingered." "His wife looked back" (verse 26). The urgency of the command which says, "Come ye out from among them; be ye separate" shows how loath we are to "rise up and come away"

• In seeking the good of their families. "Hast thou here any besides?" (verse 12).

• In general quickness of movement in spiritual things. "Escape for thy life" (verse 17). "Haste thee" (verse 22).

    2. Why? The flesh is weak. Lot was an old man, too much tinctured with worldliness, and he was away from Abraham, the nobler spirit, who had helped to keep him right.

• Perseverance is difficult. "I cannot escape to the mountain"

• Sodom has a sluggish influence. We often traverse the "Enchanted ground," where sleep seizes on the traveler.

• When our worldly occupation is incessant, and takes up most of our thoughts, we are hindered from decision.

• Idle leisure is still worse. Men with nothing to do in the world seldom do anything in religion.

    3. By what means? By reminding them of their obligations, their opportunities, and the days already wasted.

• By leading them to consider the flight of time and brevity of life.

• By warning them of the sure ruin of their impenitent friends.

• By setting before them the fact that delay in duty is sin, and leads to other sins.

II. THE SINNERS NEED TO BE HASTENED.
    1. Sinners are very slow and apt to linger.

• They have settled down in the Sodom of sin. Like the sluggard, they desire "a little more folding of the arms to sleep"

• They are bound by many ties to the City of Destruction.

• They do not believe our warning. "He seemed as one that mocked unto his sons-in-law" (verse 14).

• They trifle with our message when they dare not contradict it.

• Delay is Satan's grand device for their ruin.

• Procrastination baffles our persuasions. Delays act like bales of wool dropped over the wall of a besieged city to deaden the blows of a bat tering ram. Felix quieted his conscience by the idea of "a more convenient season"

    2. Our business is to hasten them.

• We must be in earnest ourselves, as these angels were.

• We must also be patient, and repeat our pleadings,

• We must be resolute, and lay hold on their hands.

    3. We have many arguments with which to hasten them
May the Holy Spirit make them see—

• Their imminent danger while lingering.

• The sin of loitering when God commands them to escape for their lives,

• The fitness of the present above any possible future.

• The uncertainty that any available future will come"

• The supreme necessity of immediate decision with some; for it may be "now or never" with them: they will "die in their sins" if they do not hear the voice of God today.

Illustrative Odds and Ends
A Christian tradesman bethought him that he had never spoken to a certain regular customer about his soul, though the man had called at his shop for years. He determined to plead earnestly with him the next time he came in his way. There was no next time: his customer died suddenly, so that he saw him no more.

When a young man made an open profession of the gospel, his father greatly offended, gave him this advice: "James, you should first get yourself established in a good trade, and then think of the matter of religion." "Father," said the son, "Jesus Christ advises me differently; he says, 'Seek ye first the kingdom of God.'"
Earnestly may we urge men to seek a present salvation since even the voluptuary pleads against delay in such words as these:—
"O, gather roses while they blow, Tomorrow's not to-day; Let not one moment vainly flow, Time fleeth fast away."

Much of the beauty of obedience lies in its being rendered at once, and without question. God's will is done in heaven immediately, because love is perfect there. That child is disobedient who is slow in obeying.

"Brother," said a dying man, "why have you not been more pressing with me about my soul?" "Dear James," replied the brother, "I have spoken to you several times" "Yes" was the answer, "you are not to blame; but you were always so quiet over it; I wish you had gone on your knees to me, or had taken me by the neck and shaken me, for I have been careless, and have nearly slept myself into hell"

The poor needle-woman with her inch of candle has work to finish. See how her fingers fly, for she fears lest she should be left in darkness, and her work undone.

Some Christians are slow to obey a command because it has not been laid home to their hearts with power. Fancy a child saying this to a father, or a soldier to his officer! Something else would soon be laid home with power.
Do not some professors cause sinners to loiter by their own loitering?

A man taking a seat at the Tabernacle came to the minister and said, "Sir, do I understand that if I become a seat-holder I shall be expected to be converted?" "Yes," was the reply, "I hope you will, and I pray that it may be so. Do you object?" The answer was, "O Sir, I desire it above everything" Was not the man hastened by the general feeling of hopefulness which pervaded the Church? Assuredly there is much in the atmosphere which surrounds a man. Among warm-hearted Christians it is hard for the careless to remain indifferent.
Charles Hadden Spurgeon

1. 催促羅得 (Hastening Lot）

一、義人也需要被催促

1. 在哪些事上需要被催促？

在順服主的事上。很少有人能說：「我急忙遵守你的命令，並不遲延。」

• 在離開世界的事上。「羅得遲延不走。」; 「他的妻子回頭一看」（第 26 節）。
  那命令說：「你們務要從他們中間出來，與他們分別。」如此迫切，正顯出我們是多麼不情願「起來離開」。
• 在關心家人得益處的事上。「你這裡還有什麼人嗎？」（第 12 節）
• 在屬靈之事上的整體迅速行動。「逃命吧！」（第 17 節）「你要快快地去！」（第 22 節）

2. 為什麼需要被催促？

因為肉體軟弱。羅得年紀老邁，又深受世俗影響，並且離開了那位高尚的靈性榜樣亞伯拉罕——正是亞伯拉罕曾幫助他走在正路上。

• 因為持續到底並不容易。「我不能逃到山上去。」
• 所多瑪有一種使人遲鈍的影響。我們常走過那片「迷魂之地」，旅人一到那裡便昏昏欲睡。
• 忙碌的世俗事務也會攔阻人作出決定。當工作不斷、佔據大部分心思時，屬靈的抉擇就被拖延。
• 閒散的安逸更是有害。在世上無所事事的人，在信仰上也往往一事無成。

3. 用什麼方法催促他們？

提醒他們的責任、機會，以及已經浪費的光陰。

• 引導他們思想時間飛逝、生命短暫。
• 警告他們：不悔改的親友必然遭受毀滅。
• 指出：在責任上的拖延本身就是罪，且會引出更多的罪。

二、罪人更需要被催促

1. 罪人極其遲緩，總愛拖延

• 他們已在罪的所多瑪安頓下來。像懶惰人一樣，只想「再睡片時，再打個盹」。
• 他們被許多關係捆綁在滅亡之城中。
• 他們不相信我們的警告。「在他女婿眼中，他彷彿是說戲言的」（第 14 節）。羅得就出去，告訴娶了（或譯：將要娶）他女兒的女婿們說：「你們起來離開這地方，因為耶和華要毀滅這城。」他女婿們卻以為他說的是戲言。
• 他們不敢反駁信息，卻拿信息當兒戲。
• 拖延是撒但使人滅亡的主要詭計。
• 拖延使我們的勸說失效。拖延就像在被圍攻的城牆上丟下一包包羊毛，削弱攻城槌的力量。
  腓力斯用「將來有機會再說」來安撫自己的良心。

2. 我們的責任就是催促他們

• 我們自己必須迫切，如同那些天使一樣。
• 我們也必須有耐心，不斷重複懇求。
• 我們必須堅定，甚至拉住他們的手。

3. 我們有許多理由可以催促他們

願聖靈使他們看見——

• 在拖延時所面臨的迫切危險；
• 當神命令他們逃命時仍然逗留，這本身就是罪；
• 現在的時刻，比任何假設的將來都更合適；
• 未來是否還有機會，完全不確定；
• 對某些人而言，立刻決定是至高無上的必要，因為可能是「現在或永不」；若今天不聽神的聲音，他們就要「死在罪中」。

例證與片段

一位基督徒商人想到，某位多年來常來光顧的老顧客，他竟從未與他談過靈魂的事。他決定下次一定要懇切地勸他。但「下次」並沒有來到——那位顧客突然去世，他再也見不到他了。

一位年輕人公開承認信仰後，父親大為不悅，勸他說：「詹姆士，你應該先把生意站穩，然後再考慮信仰的事。」兒子回答說：「父親，耶穌基督給我的建議不同；祂說：『你們要先求神的國。』」
我們何等迫切地勸人尋求當下的救恩，因為連享樂主義者也用這樣的話反對拖延——「趁花正盛開時採摘吧，明日不等於今日；莫讓片刻空空流逝，因為時光飛逝如梭。」

順服之美，很大一部分就在於立刻、毫不遲疑地去行。天上神的旨意得以即時成就，因為那裡的愛是完全的。動作遲緩的孩子，就是不順服的孩子。

一位臨終的人對弟兄說：「你為什麼沒有更迫切地為我的靈魂勸我？」弟兄回答說：「親愛的詹姆士，我已經對你說過好幾次了。」他說：「是的，你沒有錯；只是你說得太平靜了。我真希望你曾跪下來求我，或抓住我的脖子搖醒我，因為我太漫不經心，幾乎是在睡夢中走向地獄。」

那位可憐的女針線工，只有一寸長的蠟燭要完成工作。你看她手指飛快，因為她害怕黑暗忽然臨到，工作還未完成。

有些基督徒順服遲緩，是因為命令沒有帶著能力直達他們心中。試想孩子對父親、或士兵對軍官這樣說！很快就會有「更有力的東西」臨到他們。是否有些自稱信主的人，因自己的拖延，反而使罪人也拖延呢？

有一位坐在會堂裡的人問牧師：「先生，我若成為固定座位的會友，是否就表示我會被期待要悔改信主？」
牧師回答：「是的，我盼望如此，也為此禱告。你反對嗎？」
他說：「哦，先生，這正是我最渴望的事。」
難道這人不是被教會中普遍的盼望氣氛所催促的嗎？
毫無疑問，環境的氛圍大有影響；在熱心的基督徒中間，冷漠的人很難一直無動於衷。
——查爾斯・哈登・司布真（Charles Haddon Spurgeon）

2. Power With God
As a prince hast thou power with God. Genesis 32:28
POWER with God is a sublime attainment: it leads to the possession of every form of power. No wonder that it is added, "and with men" When Jacob had prevailed with God he had no reason to fear Esau. Observe that it is the power of a single individual, exhibited in a time of deep distress: how much more power will be found where two or three agree in prayer! Let us note—

I. WHAT THIS POWER CANNOT BE.

• Cannot be physical force. "Hast thou an arm like God?" (Job 40:9).

• Cannot be mental energy. "Declare if thou hast understanding" (Job 38:4).

• Cannot be magical. Some seem to fancy that prayers are charms, but this is idle. "He maketh diviners mad"(Isa. 44:15). "Use not vain repetitions, as the heathen do" (Matt. 6:7).

• Cannot be meritorious. "Is it gain to him that thou makest thy ways perfect?'' (Job 22:3)."If thou be righteous, what givest thou him?" (Job 35:7).

• Cannot be independent. It must be given by the Lord. "Will he plead against me with his great power? No; but he would put strength in me" (Job 23:6).

II. WHENCE THIS POWER PROCEEDS.

1. It arises from the Lord's nature:
his goodness and tenderness are excited by the sight of our sorrow and weakness. A soldier about to kill a child put aside his weapon when the little one cried out, "Don't kill me, I am so little"

2. It comes out of God's promise.
In his covenant, in the gospel, and in the Word, the Lord puts himself under bonds to those who know how to plead his truth and faithfulness." Put me in remembrance; let us plead together" (Isa. 43:26).

3. It springs out of the relationships of grace.
A father will surely hear his own children. A friend will be true to his friend. Story of the power of a child in Athens who ruled his mother and through her his father who was the chief magistrate, and so controlled the whole city; love thus made a babe to have power over a prince and his people. The love of God to us is our power with him.

4. It grows out of the Lord's previous acts.
His election of his people is a power with him since he is unchanging in his purposes. Redemption, regeneration, calling, communion, are all arguments for our final preser- vation, for mercy will not forsake that which wisdom has commenced. Each blessing draws on another like links of a chain. Past mercies are the best of pleas for present and future aid.

III. HOW CAN IT BE EXERCISED.

1. There must be a deep sense of weakness, "When I am weak then am I strong" (2 Cor. 12:10).
2. There must be simple faith in the goodness of the Lord. "He that believeth on me, the works that I do shall he do also" (John 14:12). Faith is the prevailing grace —
It treads on the world, and on hell;
It vanquishes death and despair:
And, what is still stranger to tell,
It overcomes heaven by prayer.
3. There must be earnest obedience to his will. "If any man doeth his will, him he heareth" (John 9:31 ).
4. There must be fixed resolve. "I will not let thee go, except thou bless me" (verse 26).
5. With this must be blended importunity. "There wrestled a man with him until the breaking of the day" (verse 24).
6. The whole heart must be poured out. "Yea he wept and made supplication'' (Hos. 12:4).
7. Increased weakness must not make us cease. Jacob was lame yet he prevailed. "The lame take the prey" (Isa. 33:23).
IV. TO WHAT USE THIS POWER MAY BE TURNED.
1. For ourselves.

• For our own deliverance from special trial.

• Our honorable preferment. "Thy name shall be called Israel"

• Our future comfort, strength, and growth, when, like Jacob, we are called to successive trials.

2. For others.

• Jacob's wives and children were preserved, and Esau's heart was softened. If we had more power with God we should have a happier influence among our relatives.

• In other instances, Abraham, Job, Moses, Samuel, Paul, etc., exercised power with God for the good of others.

• We shall win souls for Jesus by this power. He that has power with God for men will have power with men for God.

O for a holy ambition to possess power with God!
If we have it, let us not lose it, but exercise it continually.
How terrible to have no power with God, but to be fighting
against him with our puny arm!
Notes for Brightening
Jacob, though a man, a single man, a traveling man, a tired man, yea, though a worm, that is easily crushed and trodden under foot, and no man (Isa. 41:14), yet in private prayer he is so potent, that he overcomes the Omnipotent God; he is so mighty, that he overcomes the Almighty. —Thomas Brooks
A stern father has been conquered by a tear in the eye of his daughter. An unwilling heart has relented and bestowed an alms at the sight of the disappointment caused by a refusal. Sorrow constrains to pity. When importunity takes the hand of grief, and the two go together to the gate of mercy, it opens of its own accord. Sincerity, earnestness, perseverance, confidence, and expectancy are all potent instruments of power with God.
How often have I seen a little child throw its arms around its father's neck, and win, by kisses and importunities and tears, what had else been refused. Who has not yielded to importunity, even when a dumb animal looked up in our face with suppliant eyes for food? Is God less pitiful than we? —Dr. Guthrie
It were easy here to expatiate into a large history of the great exploits which prayer is renowned for in Holy Writ. This is the key that has opened and again shut heaven. It hath vanquished mighty armies, and unlocked such secrets as passed the skill of the very Devil himself to find out. It hath strangled desperate plots in the very womb wherein they were conceived; and made those engines of cruelty prepared against the saints recoil upon the inventors of them; so that they have inherited the gallows which they did set up for others. At the knock of prayer prison-doors have opened, the grave hath delivered up its dead; and the sea's leviathan, not able to digest his prey, hath been made to vomit it up again. It hath stopped the sun's chariot in the heavens, yea, made it to go back. And that which surpasseth all, it hath taken hold of the Almighty, when on his full march against persons and people, and hath put him to a merciful retreat. — W. Gurnall
In a certain town, says the Rev. Mr. Finney, there had been no revival for many years; the church was nearly run out, the youth were all unconverted, and desolation reigned unbroken. There lived in a retired part of the town an aged man, a blacksmith by trade, and of so stammering a tongue that it was painful to hear him speak. On one Friday, as he was at work in his shop alone, his mind became greatly exercised about the state of the church, and of the impenitent. His agony became so great, that he was induced to lay aside his work, lock the shop door, and spend the afternoon in prayer. He prevailed, and on the Sabbath called in the minister and desired him to appoint a conference meeting. After some hesitation, the minister consented, observing, however, that he feared but few would attend. He appointed it the same evening, at a large private house. When evening came, more assembled than could be accommodated in the house. All were silent for a time, until one sinner broke out in tears, and said, if anyone could pray, he begged him to pray for him. Another followed, and another, and still another, until it was found that persons from every quarter of the town were under deep convictions. And what was remarkable, was that they all dated their conviction at the hour when the old man was praying in his shop. A powerful revival followed. Then this old stammering man prevailed, and as a prince, had power with God.
Charles Hadden Spurgeon

2. 與神有能力（Power With God）

「你與神與人較力，都得了勝。」——創世記 32:28 (那人說：「你的名不要再叫雅各，要叫以色列；因為你與神與人較力，都得了勝。」)
與神有能力，是一種崇高的成就；它會帶來各樣能力的擁有。因此，經文接著說：「也與人」。雅各既然在神面前得勝，就沒有理由再懼怕以掃。請注意：這是一個人在極大困境中所顯出的能力；若是兩三個人同心合意地禱告，那將會有何等更大的能力！讓我們留意——

一、這種能力「不是什麼」

• 不是肉體的力量。「你有神那樣的膀臂嗎？」（伯 40:9 你有神那樣的膀臂嗎？你能像他發雷聲嗎？)
• 不是心智的才能。「你若有聰明，只管說吧！」（伯 38:4 我立大地根基的時候，你在哪裏呢？你若有聰明，只管說吧！）
• 不是魔法式的能力。有些人以為禱告像符咒一般，這是愚昧的想法。「他使占卜的癲狂」（賽 44:25 使說假話的兆頭失效，使占卜的癲狂，使智慧人退後，使他的知識變為愚拙； ）。「禱告不可像外邦人，用許多重複話」（太 6:7 你們禱告，不可像外邦人，用許多重複話，他們以為話多了必蒙垂聽。）。
• 不是功德所換來的。
  「你行為完全，豈能使他得益呢？」（伯 22:3 你為人公義，豈叫全能者喜悅呢？你行為完全，豈能使他得利呢？）「你若是義人，能給他什麼呢？」（伯 35:7 你若是公義，還能加增他甚麼呢？他從你手裏還接受甚麼呢？）
• 不是獨立自主的能力。它必須由主賜下。「他豈用大能與我爭辯嗎？必不這樣；他倒要加力量給我。」（伯 23:6 他豈用大能與我爭辯嗎？必不這樣！他必理會我。）

二、這能力從何而來？

1. 出於主的本性

神的良善與溫柔，因看見我們的憂傷與軟弱而被激動。有一名士兵正要殺一個孩子，那孩子哭喊說：「不要殺我，我還這麼小！」士兵便放下了武器。

2. 出於神的應許

在祂的約中、福音中、聖言中，神使自己受約束，向那些懂得憑祂的真理與信實來祈求的人負責。「你要提醒我，你我可以一同辯論。」（賽 43:26 你要提醒我，你我可以一同辯論；你可以將你的理陳明，自顯為義。）

3. 出於恩典的關係

父親必垂聽自己的兒女；朋友也必忠於朋友。有一個故事說，在雅典有個孩子，能支配他的母親，母親又能影響作首席官長的父親，於是這孩子竟間接影響了整座城。愛，使嬰孩對王子與百姓都有能力。
神對我們的愛，就是我們在祂面前的能力。

4. 出於神過往的作為

神揀選祂的百姓，因祂旨意不改，這本身就是我們與神有能力的根據。救贖、重生、呼召、交通，都是我們最終蒙保守的有力論據；因為智慧所開始的，憐憫必不撇下。每一個恩典都像鎖鏈的環環相扣。過去的憐憫，是為現在與將來求助的最佳理由。

三、這能力如何運用？

1. 必須深深感到自己的軟弱。「我什麼時候軟弱，什麼時候就剛強了。」（林後 12:10 10我為基督的緣故，就以軟弱、凌辱、急難、逼迫、困苦為可喜樂的；因我甚麼時候軟弱，甚麼時候就剛強了。）
2. 必須單純信靠主的良善。「信我的人，我所做的事，他也要做。」（約 14:12  12我實實在在地告訴你們，我所做的事，信我的人也要做，並且要做比這更大的事，因為我往父那裏去。）
信心是得勝的恩典——
它踐踏世界與地獄；它勝過死亡與絕望；更奇妙的是，它藉著禱告勝過天。
3. 必須認真遵行祂的旨意。「人若遵行祂的旨意，神就聽他。」（約 9:31 31我們知道神不聽罪人，惟有敬奉神、遵行他旨意的，神才聽他。）
4. 必須有堅定的決心。「你若不給我祝福，我就不容你去。」（創 32:26）
5. 還要加上不住的懇求。
「有一個人和他摔跤，直到黎明。」（創 32:24）
6. 必須全心傾倒。
「他哭泣懇求。」（何 12:4）
7. 即使愈發軟弱，也不可停止。
雅各雖然瘸了，仍然得勝。
「瘸腿的反倒擄掠。」（賽 33:23）

四、這能力可用在何處？

1. 為自己

• 在特別試煉中的拯救
• 榮耀的提升：「你的名要叫以色列」
• 面對未來一連串試煉時的安慰、力量與成長

2. 為別人

• 雅各的妻子與兒女得以保全，以掃的心也被軟化。
  若我們更多與神有能力，就會在親人中有更蒙福的影響。
• 此外，亞伯拉罕、約伯、摩西、撒母耳、保羅等人，也都曾為他人運用與神有能力的禱告。
• 我們必藉此為耶穌贏得靈魂。能為人向神有能力的人，也必能為神向人有能力。
  但願我們有一個聖潔的雄心，渴望得著與神有能力！
  既然得著了，就不要失去，乃要不斷操練。
  何等可怕——沒有與神的能力，卻用自己微弱的膀臂與祂對抗！

點綴的札記（Notes for Brightening）

雅各雖是一個人、孤身一人、行旅之人、疲乏之人，甚至像一條容易被踐踏的蟲（賽 41:14 你這蟲雅各和你們以色列人，不要害怕！耶和華說：我必幫助你。你的救贖主就是以色列的聖者。），然而在私下的禱告中，他卻如此有能力，竟勝過全能的神。
——湯瑪斯．布魯克斯（Thomas Brooks）

一位嚴厲的父親，曾被女兒眼中的一滴眼淚征服；
一顆不情願的心，因看見拒絕所帶來的失望而轉為施捨。
憂傷能催生憐憫；當懇求牽著憂傷的手，一同來到憐憫之門，門就自行打開。
真誠、迫切、堅持、信靠、期待，都是與神有能力的有力工具。
我常看見一個小孩抱住父親的頸項，用親吻、懇求與眼淚，得著原本被拒絕的東西。
甚至連啞口無言的動物，用乞求的眼神望著我們求食物，也常使人心軟；
難道神比我們更不憐憫嗎？
——古思里博士（Dr. Guthrie）

聖經中充滿禱告偉大作為的歷史：
它曾開啟、又關閉天門；戰勝強大的軍隊；揭開連魔鬼都難以探知的奧秘；使陰謀在母腹中就被扼殺；使為聖徒預備的殘酷器械反害設計者自己；禱告一叩門，監門就開；墳墓交出死人；海中的大魚被迫吐出所吞之物；它使日頭停住，甚至倒退；更奇妙的是，它在神全然出動要施行審判時，抓住了全能者，使祂轉而施行憐憫。
——W. 格納爾（W. Gurnall）

芬尼牧師記載：某城多年無復興，教會幾乎荒廢，青年人全未信主。一位住在偏僻處、口吃嚴重的老鐵匠，某週五獨自在工坊時，為教會與未悔改者極其憂傷，便鎖上店門，整個下午禱告。他得了勝。主日請牧師設立聚會，當晚聚集的人多到屋子容納不下。眾人靜默良久，忽有罪人哭泣求代禱，一個接一個，全城多人同時被定罪。奇妙的是，他們都說，正是在那老人在工坊禱告的時刻，心被觸動。於是大復興臨到。這位口吃的老人，如王子一般，與神有能力。
——查爾斯・哈登・司布真（Charles Haddon Spurgeon）

3. He Blessed Him There
He blessed him there. Genesis 32:29
The main thing is to get a blessing. The angel did not gratify Jacob's curiosity when he asked his name; but he did bless him. May the same be the case with us at this time; even as it was with the disciples when they asked, "Wilt thou at this time restore the kingdom to Israel?" and the Lord replied, "It is not for you to know the times and the seasons, but ye shall receive power after that the Holy Ghost has come upon you:' We need not know the future, but we do need power for the present.

I. WHAT WAS JACOB'S BLESSING IN THAT PLACE? – "He blessed him."

1. He was saved from a great peril. Esau's attack. "For I fear him, lest he will come and smite me, and the mother with the children" (verse 11).
2. He was forgiven a great wrong. His supplanting of Esau was condoned by his brother.
3. He was able to feel that a great breach was healed. "Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept" (Gen. 33:4).
4. He had won a new name and rank (verse 28). He was knighted on the spot, made a prince on the field.
5. He was now under a fresh anointing: he was a superior man ever after. "The angel redeemed him from all evil" (Gen. 48:16).

II. WHAT WAS THE PLACE? – "He blessed him there."

1. A place of great trial (verses 6 and 7).
2. A place of humble confession. "I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed to thy servant" (verse 10).
3. A place of pleading(verses 1 and 12). "There wrestled a man with him until the breaking of the day" (verse 24).
4. A place of communion. "I have seen God face to face" (verse 30).
5. A place of conscious weakness. "As he passed over Penuel, the sun rose upon him, and he halted upon his thigh."
All this is full of instruction to us, for we read in Hosea 12:4, "Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Beth-el, and there he spake with us."

III. ARE THERE OTHER SUCH PLACES?

1. Before the earth was created the Lord blessed his chosen people in Christ Jesus (Eph. 1:3-4).
See also Matt. 25:34. "Come, ye blessed of my Father," etc.
2. At the cross, the tomb, and the throne of Jesus. "In thy seed shall all the nations of the earth be blessed" (Gen. 22:18).
3. In the heavenly places. "And made us sit together heavenly places in Christ Jesus" (Eph. 2:6).
4. At conversion. "From this day will I bless you." "Blessed is the man whose transgression is forgiven" etc. (Ps. 32:1-2).
5. In times of stripping, humbling, chastening, pleading, etc. "Blessed is the man that endureth temptation," etc. (James. 1:12).
6. In times of prompt obedience. "Blessed is the man whose delight is in the law of the Lord" etc., (Ps. 1?)."In keeping of them there is great reward"
7. At the ordinances (Acts 8:39; Luke 24:30-31).

IV. IS THIS SUCH A PLACE?

Yes, if you are:

• Willing to give up sin.

• Willing to have Jesus for your all in all.

• Willing to resign yourself to the Father's will.

• Willing to serve God in his own way.

Go not away without a saving blessing. Believe for it. Wrestle for it. Only the Lord can give it, look to him alone for the blessing. What are means of grace unless the Lord blesses them, and blesses you in the use of them?

Remarks and Incidents

This blessing wherewith Christ here blessed Jacob was a divine blessing containing all other blessings within its bowels. It was that blessing of the throne which comprehended in it the blessings of the foot-stool. Jacob had got already a great store of foot-stool mercies – much wealth, wives, and children, etc. These worldly blessings would not (and indeed could not) content him: he tugs hard still, and must have some better mercy than these, even the throne mercy, to wit, peace with God; well knowing that this would bring peace with his brother, and all other good things; as Job saith, "Acquaint now thyself with him, and be at peace: thereby good shall come unto thee" (Job 22:21). He knew that his power to prevail with Emmanuel himself would fill him with power to prevail with Esau. — Christopher Ness

It was with a young man a day of seeking, and he entered a little sanctuary and heard a sermon from "Look unto me and be ye saved." He obeyed the Lord's command, and he blessed him there. Soon after he made a profession of his faith before many witnesses, declaring his consecration to the Lord, and he blessed him there. Anon he began to labor for the Lord in little rooms, among a few people, and he blessed him there. His opportunities enlarged, and by faith he ventured upon daring things for the Lord's sake, and he blessed him there. A household grew about him, and together with his loving wife he tried to train his children in the fear of the Lord, and he blessed him there. Then came sharp and frequent trial, and he was in pain and anguish, but the Lord blessed him there. This is that man's experience all along, from the day of his conversion to this hour: up hill and down dale his path has been a varied one, but for every part of his pilgrimage he can praise the Lord, for "he blessed him there?'

I have here, said Mr. Fuller, two religious characters, who were intimately acquainted in early life. Providence favored one of them with a tide of prosperity. The other, fearing for his friend, lest his heart should be overcharged with the cares of this life and the deceitfulness of riches, one day asked him whether he did not find prosperity a snare to him. He paused and answered, "I am not conscious that I do, for I enjoy God in all things?' Some years afterwards his affairs took another turn; he lost, if not the whole, yet the far greater part of what he had once gained, and by this disaster was greatly reduced. His old friend being one day in his company, renewed his question, whether he did not find what had lately befallen him to be too much for him. Again he paused and answered, "I am not conscious that I do, for now I enjoy all things in God?' This was truly a life of faith. To him it was as true as to Jacob. "He blessed him there."-Arvine's Anecdotes

Charles Hadden Spurgeon

3. 他在那裡給他祝福

一、雅各在那地方所得的祝福是什麼？—「他給他祝福」

1. 他從極大的危險中得拯救——以掃的攻擊。
   「我怕他來殺我，連母帶子一同殺了。」（第 11 節 求你救我脫離我哥哥以掃的手；因為我怕他來殺我，連妻子帶兒女一同殺了。）
2. 他的一項大過犯得了赦免——他取代以掃的行為，被他的哥哥寬恕了。
3. 一個重大的裂痕得以醫治——
   「以掃跑來迎接他，將他抱住，又摟著他的頸項，與他親嘴，兩個人就哭了。」（創 33:4 ）
4. 他得了一個新的名字與身分（第 28 節 那人說：「你的名不要再叫雅各，要叫以色列；因為你與神與人較力，都得了勝。」）——
   他當場被授予尊榮，如同在戰場上被封為王子。
5. 他得著新的膏抹——此後成了一個更高層次的人。
   「那使者救贖我脫離一切患難。」（創 48:16 救贖我脫離一切患難的那使者，賜福與這兩個童子。願他們歸在我的名下和我祖亞伯拉罕、我父以撒的名下。又願他們在世界中生養眾多。」）

二、那是什麼地方？——「他在那裡給他祝福」

1. 一個極大試煉的地方（第 6、7 節 6所打發的人回到雅各那裏，說：「我們到了你哥哥以掃那裏，他帶着四百人，正迎着你來。」 7雅各就甚懼怕，而且愁煩，便把那與他同在的人口和羊羣、牛羣、駱駝分做兩隊，）
2. 一個謙卑認罪的地方——「你向僕人所施的一切慈愛和誠實，我一點也不配得。」（第 10 節 你向僕人所施的一切慈愛和誠實，我一點也不配得；我先前只拿着我的杖過這約旦河，如今我卻成了兩隊了。）
3. 一個懇切祈求的地方（第 1、12、24 節 1雅各仍舊行路，神的使者遇見他。12你曾說：『我必定厚待你，使你的後裔如同海邊的沙，多得不可勝數。』」24只剩下雅各一人。有一個人來和他摔跤，直到黎明。）——「有一個人和他摔跤，直到黎明。」
4. 一個交通相交的地方——「我面對面見了神。」（第 30 節 30雅各便給那地方起名叫毗努伊勒（就是神之面的意思），意思說：「我面對面見了神，我的性命仍得保全。」）
5. 一個清楚感受到軟弱的地方——「雅各經過毘努伊勒的時候，日頭剛出來，他瘸著腿。」

這一切對我們都滿有教訓，因為何西阿書 12:4 說：「他與天使較力，並且得勝；他哭泣懇求，在伯特利遇見耶和華，耶和華在那裡與我們說話。」(4-5與天使較力，並且得勝，哭泣懇求，在伯特利遇見耶和華。耶和華－萬軍之神在那裏曉諭我們以色列人；耶和華是他可記念的名。)

三、是否還有其他這樣的地方？

1. 在創世以前，主已在基督裡賜福給祂所揀選的子民（弗 1:3–4 3願頌讚歸與我們主耶穌基督的父神！他在基督裏曾賜給我們天上各樣屬靈的福氣： 4就如神從創立世界以前，在基督裏揀選了我們，使我們在他面前成為聖潔，無有瑕疵；）。
   另參馬太福音 25:34：「你們這蒙我父賜福的，可來承受那國。」 34於是王要向那右邊的說：『你們這蒙我父賜福的，可來承受那創世以來為你們所預備的國；)
2. 在十字架、墳墓和基督的寶座那裡——
   「地上的萬國都必因你的後裔得福。」（創 22:18 18並且地上萬國都必因你的後裔得福，因為你聽從了我的話。』」）
3. 在天上屬靈的境界中——
   「又叫我們在基督耶穌裡一同坐在天上。」（弗 2:6 6他又叫我們與基督耶穌一同復活，一同坐在天上，）
4. 在悔改歸信之時——
   「從今日起，我必賜福與你。」
   「得赦免其過、遮蓋其罪的，這人是有福的。」（詩 32:1–2 1得赦免其過、遮蓋其罪的，這人是有福的！2凡心裏沒有詭詐、耶和華不算為有罪的，這人是有福的！）
5. 在被剝奪、謙卑、管教、懇求的時候——
   「忍受試探的人是有福的。」（雅 1:12 12忍受試探的人是有福的，因為他經過試驗以後，必得生命的冠冕；這是主應許給那些愛他之人的）
6. 在迅速順服的時候——
   「喜愛耶和華律法的人便為有福。」（詩 1 1不從惡人的計謀，不站罪人的道路，不坐褻慢人的座位，2惟喜愛耶和華的律法，晝夜思想，這人便為有福！）
   「遵守這些便有極大的賞賜。」
7. 在聖禮與主的設立中（徒 8:39  39從水裏上來，主的靈把腓利提了去，太監也不再見他了，就歡歡喜喜地走路。；路 24:30–31  30到了坐席的時候，耶穌拿起餅來，祝謝了，擘開，遞給他們。 31他們的眼睛明亮了，這才認出他來。忽然耶穌不見了。）

四、這裡是否就是那樣的地方？

是的，若你：

• 願意放棄罪惡；
• 願意讓耶穌成為你的一切；
• 願意把自己完全交託給天父的旨意；
• 願意按神的方式事奉祂。

不要沒有得著拯救的祝福就離開。要相信它，為它迫切祈求、竭力追求。只有主能賜下祝福，要單單仰望祂。若主不祝福，恩典的途徑又有何用？若主不在其中祝福你呢？

評語與事例

基督在此賜給雅各的祝福，是一個包含萬福在內的神聖祝福。這是寶座的祝福，包含了腳凳的祝福。雅各早已有許多「腳凳的祝福」——財富、妻子、兒女等；但這些屬世的祝福並不能（也確實不能）滿足他。他仍然緊緊抓住不放，必須得到更好的憐憫——那就是「寶座的憐憫」，亦即與神和好。因他深知，這必帶來與哥哥的和好，並一切其他的美善。正如約伯所說：「你要認識神，就得平安；福氣也必臨到你。」（伯 22:21）
他知道，只要能與以馬內利本身較力得勝，就必能勝過以掃。
—— Christopher Ness

曾有一位青年，有一天在尋求真理時，走進一間小小的禮拜堂，聽見一篇以「你們要仰望我，就必得救」為題的講道。他順服主的命令，主就在那裡賜福給他。不久後，他在眾人面前承認信仰，宣告自己奉獻給主，主就在那裡賜福給他。接著，他在小房間裡、在少數人中間開始為主勞苦，主就在那裡賜福給他。後來，他的機會擴展，憑信心為主嘗試大事，主就在那裡賜福給他。再後來，他成家立業，與敬愛的妻子一同在主的敬畏中教養兒女，主就在那裡賜福給他。隨後，尖銳而頻繁的試煉臨到，他在痛苦與憂傷中，但主仍在那裡賜福給他。這就是那人從悔改歸主直到今日的經歷：無論高山低谷，他的人生道路多有變化，他都能為旅程中的每一步讚美主，因為——「他在那裡給他祝福。」

傅勒先生（Mr. Fuller）曾說：「我認識兩位敬虔的人，他們年少時十分親近。神的護理使其中一位事事順利。另一位擔心朋友的心會被今生的思慮與財富的迷惑所壓倒，有一天便問他：『你不覺得順境對你是一個網羅嗎？』他沉思後回答：『我不覺得，因為我在萬事中享受神。』
多年後，他的境遇急轉直下，幾乎失去了大部分的財富，大為困乏。老朋友再度問他：『你不覺得這次的打擊太重嗎？』他再次沉思後回答：『我不覺得，因為如今我是在神裡面享受萬事。』
這實在是一個信心的生命。對他而言，正如對雅各一樣：『他在那裡給他祝福。』」
——《Arvine 的軼事集》
查爾斯．哈登．司布真（Charles Haddon Spurgeon）

4. I Have Enough
Esau said, I have enough, Jacob said, I have enough. Genesis 33:9,11
It is as rare as it is pleasing to meet with a man who has enough; the great majority are craving for more. Here we see two persons who were content. It is true they were both wealthy men, but these are often more greedy than the poor. To increase the wonder, we have here not only two men, but two brothers, and two brothers of dissimilar disposition, each saying "I have enough?' Where shall we find two brothers like them? Surely their father's blessing was upon these contented twins. They were great wonders.

I. HERE IS AN UNGODLY MAN WHO HAS ENOUGH.
Because Esau has other faults, there is no necessity that he should be discontented and grasping: contentment is a moral excellence as much as a spiritual grace. Unconverted men are sometimes contented with their lot in this life.
1. It is not always or often so: they are mostly a dissatisfied company.
2. It is sometimes so; as in the case of Esau.

• This may arise from a want of energy.

• Or from a naturally easy disposition, readily pleased.

• Or from utter recklessness which only considers present pleasure.

3. It has some good points about it.

• As preventing greed and the oppression which comes of it.

• As often promoting a good-natured liberality, and the disposition to "live and let live."

4. Yet it has its evil side.

• It leads men to boast of their wealth or acquirements who would not do so if they were craving for more.

• It tends to breed a contempt for spiritual riches.

• It may thus be a sign of having one's portion in this life.

II. HERE IS A GODLY MAN WHO HAS ENOUGH.
l. It is a pity that this is not true of every Christian man. Some appear to be eager after the world though they profess to be separated from it. This creates care, fretfulness, envy of heart and leanness of soul.
2. It is delightful to have enough. Contentment surpasses riches.
3. It is pleasant to have somewhat to spare for the poor; and this should be the aim of our labor: the apostle says, "Let him labor, working with his hands the thing which is good, that he may have to give to him that needeth" (Eph. 4:28).
4. It is blessed to have all this through our God. Jacob said, "God hath dealt graciously with me, and I have enough."
5. It is best of all to have all things. In the margin we read that Jacob said, "I have all things" "All things are yours" (1 Cor. 3:22).

• All that the believer needs is promised in the Covenant.

• All things in providence work together for his good.

• In having God for his portion he has more than all.

Thus he has enough of strength and grace. Enough in Christ, in the Word, and in the Spirit Enough in God's love, power and faithfulness, and an immeasurable supply in God himself, whose name is "God All-sufficient."
The child of God should be ashamed of discontent, since even a common sinner may be free from it.
He should be heartily satisfied; for he has all things, and what more can he desire? "O rest in the Lord" (Ps. 37:7).
Illustrations
A poor Christian woman, who was breaking her fast upon a crust and a cup of water, exclaimed, "What! All this and Christ too?

A Puritan preacher asking a blessing on a herring and potatoes, said, "Lord, we thank thee that thou hast ransacked sea and land to find food for thy children."

"The great cry with everybody is, 'Get on! get on!' just as if the world were traveling post. How astonished these people will be, if they arrive in heaven, to find the angels, who are much wiser than they, laying no schemes to be made archangels!" — Maxims for Meditation.

"Is not the bee as welt contented with feeding on the dew, or sucking from a flower, as the ox that grazeth on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable is not by having our barrels filled, but our minds quieted. The contented man (saith Seneca) is the happy man — discontent robs a man of the power to enjoy what he possesses. A drop or two of vinegar will sour a whole glass of wine. — T. Watson.

As a typical instance of the contentment of some unregenerate persons, note the following: "A captain of a whale-ship told one of the wretched natives of Greenland that he sincerely pitied the miserable life to which he was condemned. 'Miserable!' exclaimed the savage. 'I have always had a fish-bone through my nose, and plenty of train-oil to drink: what more could I desire?'"
Charles Hadden Spurgeon

4. 我已經夠了

以掃說：「我已經夠了。」雅各說：「我已經夠了。」
（創世記 33:9 9以掃說：「兄弟啊，我的已經夠了(I already have plenty)，你的仍歸你吧！」、11 11求你收下我帶來給你的禮物；因為神恩待我，使我充足 (I have all I need)。」雅各再三地求他，他才收下了。）
能遇見一個覺得自己「已經夠了」的人，既少見又令人欣喜；大多數人總是渴求更多。這裡我們看見兩個知足的人。誠然，他們都是富有之人，但富人往往比窮人更貪心。更令人驚訝的是，這裡不只是兩個人，而是兩個兄弟，而且是性情迥異的兩個兄弟，卻都說：「我已經夠了。」哪裡還能找到這樣的兄弟呢？毫無疑問，他們父親的祝福臨到這對知足的雙胞胎身上；他們實在是難得的例子。

一、這裡有一個不敬虔的人，卻說「我已經夠了」

因為以掃有其他過失，並不表示他就一定不知足、貪得無厭；知足既是一種道德美德，也是一種屬靈恩典。未重生的人，有時也會對今生的境遇感到滿足。

1. 這並非總是如此：一般而言，他們多半是不滿足的一群人。
2. 但有時確實如此：以掃就是一個例子。

• 這種情形可能源於缺乏進取的動力；
• 天性隨和，容易滿足；
• 或徹底的漫不經心，只顧眼前的享樂。

3. 這種知足也有其可取之處：

• 能防止貪婪以及由此而來的壓迫；
• 往往促成和氣的慷慨，以及「彼此相安」的態度。

4. 然而，它也有陰暗的一面：

• 可能使人因財富或成就而自誇；
• 容易滋生對屬靈財富的輕視；
• 因此，這可能成為「今生已得其分」的徵兆。

二、這裡有一個敬虔的人，也說「我已經夠了」

1. 可惜的是，這並非每一位基督徒的實況。有些人雖然宣稱與世界分別，卻仍熱切追逐世界；這樣的心態只會帶來憂慮、煩躁、嫉妒與靈魂的貧瘠。
2. 知足是一件極其美好的事；知足勝過財富。
3. 能有餘力幫助窮人是可喜的事；這也應成為我們勞碌的目標。使徒說：「要親手作正經事，就可有餘，分給那缺少的人。」（弗 4:28  28從前偷竊的，不要再偷；總要勞力，親手做正經事，就可有餘分給那缺少的人。）
4. 最有福的是，這一切都出於神。雅各說：「神恩待我，使我充足。」
5. 最美好的，乃是擁有萬有。旁註中說雅各的話是：「我有一切。」
   「萬有全是你們的。」（林前 3:22  22或保羅，或亞波羅，或磯法，或世界，或生，或死，或現今的事，或將來的事，全是你們的；）
   • 信徒所需要的一切，都在聖約中應許了；
   • 在神的護理中，萬事都互相效力，叫他得益處；
   • 當神成為他的產業時，他就比擁有萬有還多。
     因此，他在力量與恩典上都有足夠；在基督、在聖言、在聖靈裡都有足夠；在神的愛、能力與信實中都有足夠；並且在神自己裡面有無窮的供應——祂的名就是「全能的神」。神的兒女若仍不知足，實在該感到羞愧，因為連普通的罪人有時也能免於不滿足。
     他理當由衷滿足；既然他已擁有一切，還能再渴求什麼呢？「你當默然倚靠耶和華。」（詩 37:7 7你當默然倚靠耶和華，耐性等候他；不要因那道路通達的和那惡謀成就的心懷不平。）

例證

一位貧窮的基督徒婦人，用一塊乾餅和一杯水作早餐時，驚嘆地說：「什麼！有這些，還有基督嗎？」

一位清教徒傳道人在為一條鯡魚和幾顆馬鈴薯祝謝時說：「主啊，我們感謝你，因你翻遍海洋與陸地，為你的兒女預備食物。」

「人人的口號都是：『往上爬！往上爬！』好像世界正在趕路一般。若這些人到了天堂，看見那些比他們聰明得多的天使，卻毫無計畫要成為天使長，他們將會何等驚訝！」
——《默想格言》

「蜜蜂靠著露水或花蜜為食，難道不和在山間吃草的牛一樣滿足嗎？知足是在人的內心；得安舒的路不是把桶裝滿，而是讓心安靜。塞內加說：『知足的人才是快樂的人。』不滿足會奪去人享受已有之物的能力；一兩滴醋就能使整杯酒變酸。」
—— 湯瑪斯．華森

作為未重生之人知足的一個典型例子，有人記載：一位捕鯨船船長對一名格陵蘭的可憐原住民說，他實在同情他悲慘的生活。那人驚呼說：「悲慘？我一輩子鼻子上都插著魚骨，還有足夠的魚油可喝，我還能想要什麼呢？」
查爾斯．哈登．司布真

5. Gently! Gently!
And he said unto him, my Lord knoweth that the children are tender, and the flocks and herds with young are with me:
and if men should overdrive them one day, all the flock will die. Genesis 33:13
JACOB could have kept pace with Esau had he been alone, but not with so many children and flocks He did not expect Esau to travel at the slow rate which he was obliged to maintain, and therefore he desired to separate. Jacob, however, stated his reason plainly, and his brother felt the weight of it: if we must go different ways, let us cause our motive to be known, so that we may not be thought unkind. Matthew Henry says, "If friends cannot fall in with each other, they should see to it that they do not fall out" Jacob parted from his reconciled brother for the sake of his little ones, who were very dear to him.
I. LET US VIEW JACOB AS AN EXAMPLE TO US.
He displayed a tender consideration for the young and feeble; let us do the same. Let us consider:
1. How we may overdrive?

• Puzzling them with deep and controversial points of doctrine, and condemning them because they are not quite correct in their opinions. "Them that are weak in the faith receive ye, but not to doubtful disputations" (Rom. 14:1 ).
• Setting up a standard of experience, and frowning at them because they have not felt all the sorrows or ecstasies which we have known.
• Requiring a high degree of faith, courage, patience, and other graces which in their case can only be tender buds.
• Preaching nothing but the severer truths, or constantly urging to duty by terrible threatenings while withholding the promises and the consolatory parts of the word.
• Manifesting austerity of manner, suspicion, harshness, censoriousness of spirit, and contempt for weaker brethren.
• Fault-finding and never commending. "Fathers, provoke not your children to anger, lest they be discouraged" (Col. 3:21).
• Dwelling always upon the trials, temptations, and woes of believers, and saying little about their joys and privileges.
• In these and many other ways professed teachers show that they have need to go to school to Jacob to learn the shepherd's trade, and imitate his tender thoughtfulness.

2. Why we should not overdrive the lambs.

• Common humanity forbids.
• Our own experience when we were young should teach us better.
• We may again become weak, and need great forbearance.
• We love them too well to be hard with them.
• Jesus thinks so much of them that we cannot worry them.
• The Holy Spirit dwells in them, and we must be gentle towards the faintest beginning of his work.
• We should be doing Satan's work if we did overburden them.
• We should thus prove ourselves to have little wisdom and less grace. If we kill the lambs now, where shall we get our sheep from next year?
• We dare not bear the responsibility of offending these little ones, for terrible woes are pronounced on those who do them wrong.

We remember how tender Jesus is: and this brings us to our second point.

II. LET US VIEW JACOB AS A PICTURE OF OUR LORD JESUS.

See his portrait in Isaiah 40:11: "He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young."
1. The weak have a special place in his love.
2. He will not have it that any of them should die
3. Therefore he never overdrives one of them.
4. But he suits his pace to their feebleness, "I will lead on softly" (Gen. 33:14). "I have many things to say unto you, but ye cannot bear them now."

• Has he not thus been very tender to us? "Thy gentleness hath made me great" (Ps. 18:35).
• Let us not fret and worry as though he were an exactor. We are not driven by Jehu, but led by Jesus. Let us rest in his love. At the same time let us not be slower than need be.
• Towards others let us be tenderness itself, for we are to love our neighbor as ourselves.

Helpful Paragraphs

The Lord chooses under-shepherds for his flock among men subject to weakness and infirmity, that they may have a fellow-feeling for the feeble. Lelah Merill, in his "East of the Jordan" describes the movement of an Arab tribe, and says, "The flocks of sheep and goats were mostly driven by small children. Sometimes there were flocks of lambsand kids driven by children not much older relatively than the lambs and kids themselves. Some of the men had in their arms two, three, four, or a whole armful of kids and lambs that were too young to walk; and among some cooking utensils there was a large saucepan, and in it was a pair of small kids that were too young for the journey."

When a candle is newly lighted and needs to be moved, it must be carried at a slow pace or it will be extinguished. A fire which is almost expiring may be revived by a gentle breath, but it will be blown out if the bellows are plied at their full force. You can drown a little plant by watering it too much, and destroy a lovely flower by exposing it to too much sun.
Nothing is so strong as gentleness: nothing so gentle as real strength. --Frances de Sales

Dr. Johnson declared that want of tenderness is want of parts, and that it is a proof of stupidity as well as of depravity.
At the Stockwell Orphanage the usual rule of walking is little boys first. In this way the younger children cannot be overdriven or left behind, and moreover all the boys can see before them, whereas by the usual practice of putting the tall fellows first the view in front is shut out from all but the few who lead the way. Let the church have great care for the weaker brethren, and shape her action with a constant reference to them. A strong Christian might do a thousand things lawfully if he only thought of himself, but he will not do one of them because he wishes to act expediently, and would not grieve his brother, or cause him to stumble.

Even in our manner there should be tenderness. A truly kind act may be so performed as to cause as much grief as joy. We have heard of one who would throw a penny at a beggar and thus hurt him while relieving him. A heart full of love has a mode of its own by which its gifts are enhanced in value. There is enough misery in the world without our carelessly adding to it. Some persons are morbidly sensitive, and this is wrong on their part; but when we are aware of their failing we must be the more careful lest we cause them needless pain. A gouty man will cry out if we walk with heavy footstep across the room. Do we censure him for this? No, we pity him, and tread softly. Let us do the same for the sensitive.
Charles Hadden Spurgeon

5．溫柔！溫柔！

「他對他說：我主知道孩子們年幼嬌嫩，牛羊也正帶著小的；若是催逼牠們走一天，群畜都必死了。」——創世記 33:13 (13雅各對他說：「我主知道孩子們年幼嬌嫩，牛羊也正在乳養的時候，若是催趕一天，羣畜都必死了。)
若只有雅各一人，他本可以跟上以掃的腳步；但他身邊有許多孩子和羊群，情況就不同了。雅各並不指望以掃能配合他不得不維持的緩慢速度，因此他希望彼此分道而行。然而，雅各清楚說明了原因，他的哥哥也感受到這理由的分量：若我們必須走不同的路，就當把動機說明白，免得被誤以為是無情。馬太·亨利（Matthew Henry）說：「朋友若不能彼此配合，至少要確保不致彼此失和。」雅各與已經和好的兄長分開，是為了他那些他極其疼愛的幼小孩子。

一、讓我們把雅各看作我們的榜樣

他對年幼與軟弱者表現出溫柔的體恤；我們也當如此。讓我們思想：

1．我們在哪些方面可能「催逼」他們？

• 以艱深、爭議性的教義問題使他們困惑，又因他們在觀念上尚未完全正確而責備他們。
  「信心軟弱的，你們要接納，但不要辯論所疑惑的事。」（羅馬書 14:1）
• 設立一套屬靈經歷的標準，因他們尚未經歷我們所經歷的一切憂傷或狂喜而冷眼相待。
• 要求他們具備高度的信心、勇氣、忍耐與各樣恩典，其實這些在他們身上才剛剛萌芽，如同嬌嫩的嫩芽。
• 只傳講嚴厲的真理，或不斷用可怕的警告來催促責任，卻刻意忽略應許與安慰的信息。
• 在態度上表現出嚴苛、猜疑、冷酷、愛批評，甚至輕看軟弱的弟兄。
• 只會挑錯，從不稱讚。「你們作父親的，不要惹兒女的氣，恐怕他們失了志氣。」（歌羅西書 3:21）
• 總是強調信徒的試煉、試探與痛苦，卻很少提及他們的喜樂與特權。
• 在這些以及許多其他方面，自稱為教師的人顯明自己仍需要向雅各上課，學習牧羊人的功課，效法他溫柔而體貼的心。

2．為什麼我們不可催逼羊羔？

• 基本的人性就不容許我們這樣做。
• 我們自己年幼時的經歷，應該教導我們更有智慧。
• 有一天我們也可能再度軟弱，並且需要極大的包容。
• 我們太愛他們了，不忍心對他們苛刻。
• 耶穌如此看重他們，我們怎能使他們憂傷？
• 聖靈住在他們裡面，我們對祂工作的最微小起頭也當溫柔。
• 若使他們負擔過重，其實是在替撒但做工。
• 如此行，只顯出我們缺乏智慧，更缺乏恩典。若現在就把羊羔害死，明年我們從哪裡再得羊群呢？
• 我們不敢承擔使這些小子跌倒的責任，因為對傷害他們的人，聖經宣告了嚴厲的禍患。

我們記得耶穌是何等溫柔——這就引導我們進入第二個重點。

二、讓我們把雅各看作主耶穌的寫照

請看祂在《以賽亞書》40:11 中的肖像：「他必像牧人牧養自己的羊群，用膀臂聚集羊羔抱在懷中，慢慢引導那乳養小羊的。」

1. 軟弱的人在祂的愛中有特別的位置。
2. 祂不容任何一個失喪。
3. 因此，祂從不催逼其中任何一個。
4. 祂配合他們的軟弱調整步伐：「我要慢慢前行。」（創 33:14  14求我主在僕人前頭走，我要量着在我面前羣畜和孩子的力量慢慢地前行，直走到西珥我主那裏。」）「我還有許多事要告訴你們，但你們現在不能承擔。」

• 祂豈不是也這樣溫柔地待我們嗎？「你的溫柔使我為大。」（詩篇 18:35 35你把你的救恩給我作盾牌；你的右手扶持我；你的溫和使我為大。）
• 讓我們不要憂慮不安，好像祂是苛刻的督工。我們不是被耶戶驅趕，乃是被耶穌引導。讓我們安息在祂的愛中；同時，也不要比必要的更遲緩。
• 對待他人，讓我們本身就成為溫柔，因為我們要愛人如己。

有益的段落（Helpful Paragraphs）

主在容易軟弱、有缺陷的人中，揀選祂羊群的副牧人，好使他們能對軟弱者有同情的心。雷拉・梅里爾（Lelah Merill）在《約但河東》一書中，描述一個阿拉伯部族遷徙的情形：「羊群與山羊群多半由小孩子趕領。有時，羊羔和小山羊是由年紀其實並不比牠們大多少的孩子帶領。有些男人懷中抱著兩隻、三隻、四隻，甚至滿懷的小山羊和羊羔，因為牠們還太小，無法行走；而在一些炊具之中，有一口大鍋，裡面竟裝著一對太幼小、無法同行的小山羊。」

新點燃的蠟燭若要移動，必須慢慢拿著，否則就會熄滅；一團將熄的火，溫柔的氣息能使它復燃，若用力鼓風，反而會把它吹滅。澆水過多，會淹死小植物；日曬過強，會毀掉美麗的花朵。
沒有什麼比溫柔更有力量；也沒有什麼比真正的力量更溫柔。——法蘭西斯・德・沙雷（Frances de Sales）

強生博士（Dr. Johnson）宣稱：缺乏溫柔就是缺乏才智，這不僅是愚昧的證明，也是敗壞的表現。
在史托克威爾孤兒院，行走的規矩是小男孩走在最前面。如此一來，年幼的孩子不會被催逼或落後；而且所有孩子都能看見前方，不像一般讓高大的孩子走在前面，使後面的孩子幾乎什麼也看不到。教會應當特別顧念軟弱的弟兄，並在一切行動上常以他們為考量。一位剛強的基督徒，若只顧自己，可以合法地做成千上萬件事；但因他願意按著合宜行事，不使弟兄憂傷、不叫人跌倒，反而一件也不去做。

甚至在我們的態度與方式上，也應該有溫柔。一件真正善意的行為，若方式不當，可能帶來與喜樂同樣多的傷害。有人把一枚硬幣扔給乞丐，在幫助他的同時也傷害了他。充滿愛的心，自有一種方式，使所給的恩惠更添價值。世上的痛苦已經夠多了，不要再因我們的粗心而增加它。有些人過度敏感，這固然是他們的問題；但既然我們知道這一點，就更該小心，免得造成不必要的痛楚。痛風患者若聽見沉重的腳步聲便會喊痛；我們會責怪他嗎？不會，我們憐憫他，就輕輕行走。對待敏感的人，也當如此。
——查爾斯・哈登・司布真

6. Joseph Opening the Storehouses
Joseph opened all the Storehouses. Genesis 41:56
THE story of Joseph is full of interest; but it is chiefly useful to us as being marvelously typical of the life of our Lord Jesus.
Remark the bounty of providence in raising up Joseph to save the house of Israel, yea, and the whole world, from famishing. Then note the greatness of sovereign grace in raising up Jesus to save his people, and to be God's salvation to the ends of the earth. Joseph had beforehand filled the vast storehouses, and our text shows us how he used the store: "Joseph opened all the storehouses" How much more has been done by Jesus! O to be partakers of his grace!
I. JOSEPH OPENED THE STOREHOUSES BY ROYAL AUTHORITY.
  1. The king was only to be approached through Joseph: "Go unto Joseph" (verse 55). So with Jesus. "No man cometh unto the Father but by me" (John 14:6).
  2. The king Commanded that Joseph should be obeyed: "What he saith to you, do" (verse 55). "All men should honor the Son even as they honor the Father" (John 5:23).
  3. In all the land no other could open a storehouse save Joseph."The Father loveth the Son, and hath given all things into his hand" (John 3:35).

II. JOSEPH WAS A FIT PERSON TO BE THUS AUTHORIZED TO OPEN THE STOREHOUSES.

  1. He planned the storehouses, and was justly appointed to control them. See verses 33 to 36. "Can we find such a one as this is?" (verse 38).
  2. He carried out the storage, and so proved himself practical as well as inventive. "Joseph gathered corn as the sand" (verse 49).
  3. He did it on a noble scale. He gathered corn "until he left numbering; for it was without number" (verse 49).
  4. He had wisdom to distribute well.
The parallel is easily drawn, for our Lord Jesus is that Housekeeper, one of a thousand, who has provided for our soul's famine; "For it pleased the Father that in him should all fullness dwell, and of his fullness have all we received" (Col. 1:19; John 1:16).

III. JOSEPH ACTUALLY OPENED THE STOREHOUSES.

1. For this purpose he filled them. Grace is meant to be used.
2. To have kept them closed would have been no gain to him
3. He opened them at a fit time: "All the land of Egypt was famished"; "the famine was over all the face of the earth" (verses 55-56).
4. He kept them open while the famine lasted. They were never closed while a hungering applicant drew near.

• The corn held out through all the famine years.

• The places of storage were convenient (verse 48).

• There were appointed hours for distribution.

• And proper arrangements to control and regulate the crowds.

All this is far exceeded in Jesus the Antitype, in whom a fullness abides; who is ever near us; to whom we may come daily; and in whom every seeker finds a ready supply.

IV. JOSEPH OPENED THE STOREHOUSES TO ALL COMERS.

  1. There was a special eye to Israel, "God sent me before you to preserve you"; but Joseph was also "a father unto Pharaoh" and the preserver of many nations.
  2. It was a privilege to dwell near the granaries; but it would have been a dreadful thing if any had died within sight of them. Beware of being "hearers only." Read 2 Kings 7:19.
  3. Yet many people came from far for food: "All countries came into Egypt to Joseph for to buy corn" (verse 57).
  4. We read of none being sent empty away.
Yet Joseph did but sell while Jesus gives without money. Will you not come to him for heavenly bread?

V. JOSEPH ACQUIRED POSSESSION OF ALL EGYPT FOR THE KING.

The Egyptians gladly yielded their money, their lands, and their persons to Pharaoh, that their lives might be preserved. Even thus we surrender ourselves, our substance, our abilities, our time, our all to the Lord. Joseph's policy seems hard, but the design of Jesus is love itself. Our full submission and consecration are the grand result of infinite love.

Windows for Light

"This is the only hope of Egypt and all lands:-Joseph is exalted. Joseph is in authority. The residue of whatever supply may be available is with him. He has in his hands the keys. 'All countries came into Egypt to Joseph, for to buy corn' (verse 57). A perishing world hangs on this great fact, that Joseph reigns." --Dr. Candlish

Dr. Conyers was for some years a preacher before he had felt the power of the gospel. As he was reading Ephesians 3:8 in his Greek Testament, he came to: "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ" "Riches of Christ"! said he to himself,— "'Unsearchable riches of Christ'! What have I preached of these? What do I know of these?" Under the blessing of the Spirit of God he was thus awakened to a new life and a new ministry. Are there not some yet living who might put to their own consciences similar questions?

William Bridge says,"There is enough in Jesus Christ to serve us all. If two, or six, or twenty men be athirst, and they go to drink out of a bottle, while one is drinking, the other envies, because he thinks there will not be enough for him too; but if a hundred be athirst, and go to the river, while one is drinking, the other envies not, because there is enough to serve them all."

All the spiritual blessings wherewith the Church is enriched are in and by Christ. The apostle instances some of the choicest (Eph. 1:3). Our election is by him (verse 4). Our adoption is by him (verse 5). Our redemption and remission of sins are both through him. All the gracious transactions between God and his people are through Christ. God loves us through Christ; he hears our prayers through Christ; he forgives us all our sins through Christ. Through Christ he justifies us; through Christ he sanctifies us; through Christ he upholds us; through Christ he perfects us. All his relations to us are through Christ; all we have is from Christ; all we expect to have hangs upon him. He is the golden hinge upon which all our salvation turns. --Ralph Robinson

If any of the people of Egypt had refused to go to Joseph, they would have despised not Joseph only, but the king; and would have deserved to be denied that sustenance which he only could give them. Are not the despisers of our great Redeemer in like manner despisers of his Father who has set him as his King upon the holy hill of Zion?... If Joseph had thrown open his storehouses before the Egyptians felt the pressure of hunger, they might soon have wasted the fruits of his prudent care .... Hunger, though very unpleasant, is often more useful than fullness of bread. They were very willing to give the price demanded for their food as long as their money lasted. What is the reason why so many are unwilling to come and receive wine and milk without money and without price? They feel no appetite for it. They are not sensible of their need of it. --George Lawson

Charles Hadden Spurgeon

6．約瑟開啟糧倉

「約瑟就開了各處的倉。」——創世記 41:56 （56當時饑荒遍滿天下，約瑟開了各處的倉，糶糧給埃及人；在埃及地饑荒甚大。)
約瑟的故事本身就充滿吸引力；但對我們而言，它最重要的價值在於——它奇妙地預表了我們主耶穌基督的一生。請留意神在護理中的豐盛恩典：祂興起約瑟，拯救以色列家，不僅如此，甚至使全世界免於饑荒。再思想主權恩典的偉大：神興起耶穌，拯救祂的百姓，並使祂成為神賜給地極的救恩。約瑟早已預先把巨大的糧倉裝滿；而我們的經文告訴我們他如何使用這些儲備：「約瑟開了各處的倉。」耶穌所成就的，何其更多！噢，願我們都能成為祂恩典的同享者！

一、約瑟是憑王權開啟糧倉的

1. 人只能藉著約瑟來到王面前：「你們往約瑟那裡去。」（41:55）在耶穌身上也是如此：「若不藉著我，沒有人能到父那裡去。」（約翰福音 14:6）
2. 王命令百姓必須聽從約瑟：「凡他所說的，你們都要做。」（41:55）「叫人都尊敬子如同尊敬父一樣。」（約翰福音 5:23  23叫人都尊敬子如同尊敬父一樣。不尊敬子的，就是不尊敬差子來的父。）
3. 全地之中，除了約瑟，無人能開糧倉：「父愛子，已將萬有交在他手裡。」（約翰福音 3:35）

二、約瑟確實配得被授權開啟糧倉

1. 他策劃了糧倉的建立，因此理當管理它們。參見 41:33–36「像這樣的人，我們豈能找得著呢？」（41:38  38法老對臣僕說：「像這樣的人，有神的靈在他裏頭，我們豈能找得着呢？」）
2. 他親自執行儲糧的計畫，證明自己不僅有創意，也極具實幹能力。「約瑟積蓄五穀甚多，如同海邊的沙。」（41:49 49約瑟積蓄五穀甚多，如同海邊的沙，無法計算，因為穀不可勝數。）
3. 他的工作規模極其宏大：「多到無法計算，因為數不清。」（41:49）
4. 他有智慧，知道如何分配。

這一切的對照是顯而易見的：我們的主耶穌正是那位「千人中之一的管家」，為我們靈魂的饑荒預備了一切。「因為父喜歡叫一切的豐盛在他裡面居住 （歌羅西書 1:19)；我們也從他豐滿的恩典裡都領受了。」(約翰福音 1:16  16從他豐滿的恩典裏，我們都領受了，而且恩上加恩。）

三、約瑟確實打開了糧倉

1. 他充滿糧倉，正是為了使用。恩典不是為了封存，而是為了施予。
2. 若將糧倉緊閉，對他毫無益處。
3. 他在合宜的時候開啟糧倉：「埃及遍地都有饑荒」；「天下都大遭饑荒。」（41:55–56  55及至埃及全地有了饑荒，眾民向法老哀求糧食，法老對他們說：「你們往約瑟那裏去，凡他所說的，你們都要做。」 56當時饑荒遍滿天下，約瑟開了各處的倉，糶糧給埃及人；在埃及地饑荒甚大。）
4. 在饑荒期間，糧倉始終敞開。只要有飢餓的人前來，就從未關閉。
   

• 糧食供應撐過了整個饑荒年期。
• 儲藏地點設在方便之處。（41:48  48約瑟聚斂埃及地七個豐年一切的糧食，把糧食積存在各城裏；各城周圍田地的糧食都積存在本城裏。）
• 有固定的分配時間。
• 並有妥善的安排來管理與調度人群。

這一切在「真實的原型」——耶穌身上更是遠遠超越：祂裡面有永不枯竭的豐滿；祂常與我們相近；我們可以天天來到祂面前；凡尋求的，都能在祂裡面得著即時而充足的供應。

四、約瑟向所有前來的人開啟糧倉

1. 他特別顧念以色列：「神差我在你們以先來，為要保全生命。」但約瑟同時也是「法老的父」，成為多國的拯救者。
2. 住在糧倉附近是一種特權；但若有人在糧倉眼前餓死，那是何等可怕的事！當心只作「聽道的人」。
   參閱列王紀下 7:19 ( 19那軍長對神人說：「即便耶和華使天開了窗戶，也不能有這事。」神人說：「你必親眼看見，卻不得吃。」)。
3. 許多人從遠方而來求糧：「天下各地的人都到埃及約瑟那裡糴糧。」（41:57  57各地的人都往埃及去，到約瑟那裏糴糧，因為天下的饑荒甚大。）
4. 我們沒有讀到任何人空手而回。

然而，約瑟是「出售」糧食，耶穌卻是白白賜下。你豈不願來到祂面前，領受天上的糧嗎？

五、約瑟為王得著了全埃及

埃及人甘心把金錢、土地、甚至自己都交給法老，為的是保存生命。同樣地，我們也把自己、財物、才能、時間、一切所有都獻給主。約瑟的政策看似嚴厲；耶穌的設計卻完全出於愛。完全的降服與奉獻，正是無限之愛所結出的榮美果實。

光之窗（Windows for Light）

「這是埃及與萬國唯一的盼望：約瑟被高舉，約瑟掌權。一切可得的供應都在他那裡。鑰匙在他手中。『天下各地的人都到埃及約瑟那裡糴糧。』一個瀕臨滅亡的世界，懸繫於這個偉大的事實：約瑟正在作王。」——康德利士博士（Dr. Candlish）

康耶斯博士（Dr. Conyers）在尚未親身經歷福音能力之前，已經作了多年的傳道人。有一次他讀希臘文聖經《以弗所書》3:8：「我本來比眾聖徒中最小的還小，然而祂還賜我這恩典，叫我把基督那測不透的豐富傳給外邦人。」「基督的豐富！」他對自己說，「測不透的豐富！我傳講過多少？我真正知道多少？」就在聖靈的祝福下，他被喚醒，進入一個全新的生命與事奉。
今日豈不仍有人，也該向自己的良心提出同樣的問題嗎？

威廉・布里奇（William Bridge）說：「耶穌基督裡的豐富足以供應我們所有人。若兩人、六人、或二十人口渴，一同從一個瓶子裡喝水，一人喝時，其他人就會嫉妒，因為擔心不夠分；但若一百人一同到河邊喝水，一人喝時，其他人並不嫉妒，因為知道水足夠供應所有人。」

教會所蒙的一切屬靈福氣，全都在基督裡，並且藉著基督而來。使徒在《以弗所書》1:3 起列舉其中最寶貴的幾樣：我們的揀選在乎祂（1:4 4就如神從創立世界以前，在基督裏揀選了我們，使我們在他面前成為聖潔，無有瑕疵；）；我們的兒子名分在乎祂（1:5  5又因愛我們，就按着自己的意旨所喜悅的，預定我們藉着耶穌基督得兒子的名分，）；我們的救贖與罪得赦免也都藉著祂。神與祂百姓之間一切恩典的往來，都是藉著基督：神因基督愛我們；因基督聽我們的禱告；因基督赦免我們的罪；因基督稱我們為義；因基督使我們成聖；因基督扶持我們；因基督成全我們。祂與我們的一切關係都在基督裡；我們一切所有都來自基督；我們一切的盼望都繫於基督。祂是那金色的樞紐，我們整個救恩都繞著祂而轉動。
——拉爾夫・羅賓遜（Ralph Robinson）

若埃及人拒絕去找約瑟，他們不只是輕看約瑟，更是藐視那立他為王的法老；也理當失去只有他才能供應的生命之糧。同樣地，藐視我們偉大救主的人，豈不也是藐視那立祂為錫安之王的父神嗎？若約瑟在百姓尚未感到饑餓之前就打開糧倉，他們很可能早已浪費了他謹慎儲存的成果……饑餓雖然令人不快，卻往往比飽足更有益處。只要金錢還在，他們就樂意付出代價換取食物。那麼，為何有這麼多人不願意「不用銀錢、不用價值」來領受酒和奶呢？因為他們沒有胃口，也沒有意識到自己的需要。——喬治・勞森（George Lawson）

查爾斯・哈登・司布真

7. Judah
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies;
thy father's children shall bow down before thee. Genesis 49:8
WE shall use Judah as a type of our Lord Jesus, who sprang out of Judah, who is the heir of the royal house of David, and the Shiloh to whom the gathering of the people shall be (verse 10). We use both the man Judah and the tribe of Judah in the parallel.

I. JUDAH'S PRAISE. "Thou art he whom thy brethren shall praise"

They who know him best, to whom he is nearest in relationship, for whom he is most concerned, praise him most.
1. He is first in intercession.

• This is his covenant blessing. "Hear, Lord, the voice of Judah" (Deut. 32:7).

• This he proved in intercession with his father, Jacob (Gen. 43:3).

• And in pleading with Joseph when he would have detained Benjamin. How touchingly he spake! how earnestly he offered himself as a substitute! (Gen. 44:14).

2. He is first in wisdom.

• To Judah belonged the man who was filled with the spirit of God, by whom the tabernacle in the wilderness was erected. "See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship'' (Exod. 31:2-3).
• To Judah came the legislative power. "Judah is my lawgiver" (Ps. 60) "The scepter shall not depart from Judah" (verse 10).

3. He takes precedence in offering.
He that offered his offering the first day was of the tribe of Judah. See Numbers 7:12.

4. He takes precedence in march.
In descent or ascent, in battle or in progress, in the first place went the standard of Judah. Read Numbers 10:14, Judges 1:2.

5. In all things he has the pre-eminince.
David was chosen of the Lord to be king. "He refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but he chose the tribe of Judah" (Ps. 78:67-68).

II. JUDAH'S TRIUMPHS ABROAD. "Thy hand shall be in the neck of thine enemies" Illustrate by life of David:

• He passed through severe conflicts. Read 1 Samuel 17:34-36.

• He gained great victories (2 Chron. 13:14).

• He founded a peaceful empire.

• He utterly crushed the forces of his foes, and broke the neck of all opposition.
  
  
• So has our Lord done by his life, death, resurrection, reigning power, and second coming.

III. JUDAH'S HONORS AT HOME. "Thy father's children shall bow down before thee."

1. He became the Head of the family
2. He was clothed with lion-like power. "He couched as a lion, and as an old lion" See verse 9. "The lion of the tribe of Judah hath prevailed" (Rev. 5:5).
3. He is the center of our assembling. "To him shall the gathering of the people be" (verse 10).
4. His glory is his meekness. "Binding his foal" etc. (verse 11). "Thy King cometh, meek and sitting upon a colt the foal of an ass" (Matt. 21:5).
5. The wine bath at his first and second advent, makes him lovely in our eyes. Note verses 11 and 12; also "I have trodden the wine-press alone" (Isa. 63:1-3).
6. He is King to us for ever. Hallelujah. See Hosea 11:12. "Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God"

• Are we among the foes against whom he fights as a lion ? Let us beware how we rouse him up (verse 9).
• Are we among his friends for whom he fights? Let us praise him with all our hearts, and now bow down before him. Are we not his Father's children?
• Do we hunger and thirst after heavenly food? See in the 12th verse how abundant are wine and milk with him.

Suggestions

There is abundance of suggestiveness in the text for three sermons from the one verse which we have selected as a text, and the following verses are peculiarly rich. Judah's name signifies praise; Judah in the person of David became the leader of praise. "God is praised forin him, and by him; and therefore his brethren shall praise him" See both the lion rampant and the lion couchant in our Lord Jesus, who, having spoiled principalities and powers, has gone up as a Conqueror and has couched down at the right hand of the divine majesty. "The lion of the tribe of Judah hath prevailed"

Rutherford often cried,"O for a well-tuned harp!"
The following extract from Thomas Brooks may help the preacher to a measure of variety in setting forth our Lord's claim to our praise. "Christians, remember this, all the causes of prizing persons and things are eminently and only in Christ; therefore, set a very, very high price upon the Lord Jesus.

You prize some for their beauty; why, the Lord Jesus Christ is the fairest among the children of men, (Ps. 45:1-2; Song of Sol. 5:10), 'My beloved is white and ruddy, the chiefest;' or, the standard-bearer, 'among ten thousand.'

You prize others for their strength (Isa. 26:4),'Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength.' You prize others for bearing their father's image; why, the Lord Jesus is the brightness of his Father's glory, and the express image of his person (Heb. 1:3).

You prize others for their wisdom and knowledge; such a one is a very wise man, you say, and therefore you prize him; and such a one is a very knowing man, and therefore you prize him; why, all the treasures of wisdom and knowledge are in Christ (Col. 2:3).

The truth is, all those perfections and excellencies that are in all angels and men, are all epitomized in Christ. All the angels in heaven have but some of those perfections that be in Christ. All wisdom, and all power, and all goodness, and all mercy, and all love, etc., is in no glorified creature; no, not in all glorified creatures put together. But now in Christ all these perfections and excellencies meet, as all water meets in the sea, and as all light meets in the sun.

Others you prize for their usefulness; the more useful persons and things are, the more you prize and value them.

The Lord Jesus Christ is of universal use to his people; why, he is the right eye of his people, without which they cannot see; and the right hand of his people, without which they cannot do, etc. He is of singular use to all his people. He is of use to weak saints, to strengthen them; and he is of use to doubting saints, to confirm them; and he is of use to dull saints, to quicken them; and he is of use to falling saints, to support them; and he is of use to wandering saints, to recover them. In prosperity he is of use to keep his saints humble and watchful, spotless, and fruitful; and in adversity he is of use to keep them contented and cheerful. All which should very much engage our hearts to prize this Christ."
Charles Hadden Spurgeon

7．猶大

「猶大啊，你弟兄們必讚美你；你手必掐住仇敵的頸項；你父親的兒子們必向你下拜。」
——創世記 49:8
我們要把猶大視為我主耶穌基督的預表：主是從猶大而出，是大衛王室的承繼者，也是「細羅」，萬民都要歸聚於祂（第10節）。在這個對照中，我們同時採用「猶大這個人」以及「猶大支派」。

一、猶大的稱讚

「你弟兄們必讚美你」
最認識他、與他關係最近、也是他最關心的人，最會讚美他。

1．他在代求上居首位

• 這是他在盟約中的祝福：「耶和華啊，求你俯聽猶大的聲音。」（申命記 33:7 7為猶大祝福說：求耶和華俯聽猶大的聲音，引導他歸於本族；他曾用手為自己爭戰，你必幫助他攻擊敵人。）
• 他曾在為父親雅各代求時顯明這一點（創 43:3  3猶大對他說：「那人諄諄地告誡我們說：『你們的兄弟若不與你們同來，你們就不得見我的面。』），
• 又在約瑟要留下便雅憫時，為弟弟懇切代求。他的話何等動人！他的請求何等迫切！他甚至願意代替弟弟受罰！（創 44:14 起 14猶大和他弟兄們來到約瑟的屋中，約瑟還在那裏，他們就在他面前俯伏於地。）

2．他在智慧上居首位

• 猶大支派中出了一位被神的靈充滿的人，他建造了曠野中的會幕：「看哪，我已經提名召比撒列……屬猶大支派……我也以神的靈充滿了他，使他有智慧、聰明、知識，能做各樣的工。」（出 31:2–3  2「看哪，猶大支派中，戶珥的孫子、烏利的兒子比撒列，我已經提他的名召他。 3我也以我的靈充滿了他，使他有智慧，有聰明，有知識，能做各樣的工，）
• 立法的權柄也歸於猶大：「猶大是我的杖。」（詩 60篇）「圭必不離猶大。」（創 49:10）

3．他在獻祭上居首位

頭一日獻供物的是猶大支派的人（民數記 7:12 12頭一日獻供物的是猶大支派的亞米拿達的兒子拿順。）。

4．他在行軍上居首位

無論下營、起行、爭戰或前進，走在最前面的都是猶大的旌旗。(參民數記 10:14  14按着軍隊首先往前行的是猶大營的纛。統領軍隊的是亞米拿達的兒子拿順。；士師記 1:2  2耶和華說：「猶大當先上去，我已將那地交在他手中。」)。

5．在萬事上他居首位

神揀選大衛作王：「祂棄掉約瑟的帳幕，不揀選以法蓮支派；卻揀選猶大支派。」（詩 78:67–68 67並且他棄掉約瑟的帳棚，不揀選以法蓮支派，68卻揀選猶大支派－他所喜愛的錫安山；）

二、猶大在外的得勝

「你手必掐住仇敵的頸項」可從大衛的一生來說明：

• 他經歷極大的爭戰（撒上 17:34–36 34大衛對掃羅說：「你僕人為父親放羊，有時來了獅子，有時來了熊，從羣中啣一隻羊羔去。 35我就追趕牠，擊打牠，將羊羔從牠口中救出來。牠起來要害我，我就揪着牠的鬍子，將牠打死。 36你僕人曾打死獅子和熊，這未受割禮的非利士人向永生神的軍隊罵陣，也必像獅子和熊一般。」）
• 他得著輝煌的勝利（代下 13:14  14猶大人回頭觀看，見前後都有敵兵，就呼求耶和華，祭司也吹號。）
• 他建立了一個太平的國度
• 他徹底粉碎仇敵的勢力，折斷一切反對
• 我們的主也是如此：藉著祂的生、死、復活、掌權，以及將來的再來，完全得勝。

三、猶大在家中的尊榮

「你父親的兒子們必向你下拜」

1．他成了家族的元首

2．他披戴獅子的能力

「他蹲如公獅，臥如母獅。」（第9節 9猶大是個小獅子；我兒啊，你抓了食便上去。你屈下身去，臥如公獅，蹲如母獅，誰敢惹你？）「猶大支派中的獅子已經得勝了！」（啟 5:5  5長老中有一位對我說：「不要哭！看哪，猶大支派中的獅子，大衛的根，他已得勝，能以展開那書卷，揭開那七印。」）

3．他是我們聚集的中心

「萬民都必歸順他。」（第10節 10圭必不離猶大，杖必不離他兩腳之間，直等細羅（就是賜平安者）來到，萬民都必歸順。）

4．他的榮耀在於他的溫柔

「把小驢拴在葡萄樹上……」（第11節 11猶大把小驢拴在葡萄樹上，把驢駒拴在美好的葡萄樹上。他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。）「看哪，你的王來到你這裡，是溫柔的，騎著驢，就是騎著驢駒。」（太 21:5  5要對錫安的居民（原文是女子）說：看哪，你的王來到你這裏，是溫柔的，又騎着驢，就是騎着驢駒子。」）

5．他第一次與第二次降臨，都帶著酒醡的記號，使他在我們眼中顯為可愛

參第11–12節 (11猶大把小驢拴在葡萄樹上，把驢駒拴在美好的葡萄樹上。他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。12他的眼睛必因酒紅潤；他的牙齒必因奶白亮。；以及：「我獨自踹酒醡。」（賽 63:1–3 1這從以東的波斯拉來，穿紅衣服，裝扮華美，能力廣大，大步行走的是誰呢？
就是我，是憑公義說話，以大能施行拯救。2你的裝扮為何有紅色？你的衣服為何像踹酒醡的呢？3我獨自踹酒醡；眾民中無一人與我同在。我發怒將他們踹下，發烈怒將他們踐踏。他們的血濺在我衣服上，並且污染了我一切的衣裳。）

6．他永遠作我們的王

哈利路亞！「以法蓮用謊話圍繞我……猶大卻仍與神同行，並且向聖者誠實。」（何 11:12 12以法蓮用謊話，以色列家用詭計圍繞我；猶大卻靠神掌權，向聖者有忠心。）

• 我們是在他如獅爭戰的仇敵之列嗎？要小心，不可惹動他（第9節 9猶大是個小獅子；我兒啊，你抓了食便上去。你屈下身去，臥如公獅，蹲如母獅，誰敢惹你？）。
• 我們是在他為之爭戰的朋友之中嗎？就當全心讚美他，現在就向他俯伏敬拜。我們不正是他父親的兒女嗎？
• 我們是否飢渴慕義、渴想屬天的糧？請看第12節 (12他的眼睛必因酒紅潤；他的牙齒必因奶白亮。)——在他裡面有何等豐盛的酒與奶。

講道提示（Suggestions）

這一節經文本身就足夠產生三篇講道，而其後的經文尤其豐富。「猶大」這名字的意思是「讚美」；在大衛身上，猶大成為讚美的領袖。「神因他得著讚美，也藉著他得著讚美；所以他的弟兄要讚美他。」請同時思想主耶穌身上那昂首得勝的獅子，以及安然蹲伏的獅子：祂已擄掠執政的、掌權的，得勝升天，如今坐在神右邊。「猶大支派中的獅子已經得勝了。」

盧瑟福常常呼喊：「啊，但願我有一張調好音的琴！」

以下節錄托馬斯．布魯克斯的一段話，能幫助傳道人多方闡明主配得我們讚美的理由：
「基督徒啊，請記住：一切值得珍視人與事物的理由，都完全並且獨特地在基督裡。因此，當極其、極其看重主耶穌。

你珍視美麗的人；但主耶穌是世人中最美的（詩 45:1–2 1我心裏湧出美辭；我論到我為王做的事，我的舌頭是快手筆。2你比世人更美；在你嘴裏滿有恩惠；所以神賜福給你，直到永遠。；歌 5:10 10我的良人白而且紅，超乎萬人之上。）。

你珍視力量；但『耶和華是永遠的力量』（賽 26:4 4你們當倚靠耶和華直到永遠，因為耶和華是永久的磐石。）。

你珍視承載父親形像的人；但基督是神榮耀所發的光輝，是神本體的真像（來 1:3  3他是神榮耀所發的光輝，是神本體的真像，常用他權能的命令托住萬有。他洗淨了人的罪，就坐在高天至大者的右邊。）。

你珍視智慧與知識；但一切智慧與知識的寶藏，都藏在基督裡（西 2:3  3所積蓄的一切智慧知識，都在他裏面藏着。）。
所有天使與人的完全，都彙集在基督一人身上，如眾水歸海，如眾光歸日。

你珍視有用的人；而基督對祂的百姓是完全有用的：
他是他們的右眼、右手；
軟弱的，靠他得剛強；疑惑的，靠他得堅固；遲鈍的，靠他得激發；跌倒的，靠他得扶持；迷失的，靠他得尋回；順境中，他使人謙卑警醒；逆境中，他使人喜樂知足。這一切都應當深深吸引我們的心，去珍愛這位基督。」
——查爾斯・海登・司布真（Charles Haddon Spurgeon）