2026 秋季长老特会 · 第二篇 · 第5天

亚伯拉罕的神见于祂对待亚伯拉罕的事

第二篇　亚伯拉罕的神见于祂对待亚伯拉罕的事
The God of Abraham Seen in His Dealings with Abraham

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第二周　周五
WEEK 2 — DAY 5
纲目
Outline
1十 亚伯拉罕的神是全丰全足的神，见于祂向亚伯拉罕第三次显现并第七次说话时，作给人行割礼的神，割除神选民在肉体里天然的人，使他们得以成为神的新造；这新造是由那凭神恩典而生的以撒所表征，不是由那凭亚伯拉罕肉体而生的以实玛利所表征—1~21节，加四22~31：
1J. The God of Abraham is the God of all-sufficiency, in His third appearing with His seventh speaking to Abraham, in being the God of circumcision to cut off His chosen people's natural man in the flesh that they may become God's new creation, signified by Isaac who was born by God's grace, not by Ishmael who was born by Abraham's flesh—vv. 1-21; Gal. 4:22-31:
2１ 神被启示为全丰全足的神（原文，El Shaddai，伊勒沙代），为叫相信祂的人行在祂面前，不断享受祂和祂全丰全足的供应，并得着神加到他们里面，作他们得以完全的元素和因素—创十七1。
21. God is revealed as the All-sufficient God (Heb. El Shaddai) for His believing ones to walk in His presence, constantly enjoying Him and His all-sufficient supply, and to have God added to them as the element and factor of their perfection—Gen. 17:1.
3２ 伊勒沙代（El Shaddai）这神圣的称呼，由两个希伯来字组成—El，伊勒，意，大能者；Shaddai，沙代，源自另一希伯来字，意，胸部或乳房。
32. The divine title El Shaddai is composed of two Hebrew words—El means "the Mighty One," and Shaddai comes from the Hebrew word meaning "breast" or "udder."
4３ 因此，神乃是有乳房的大能者，就是全丰全足的大能者，作蒙祂呼召，不断接受祂之人的滋养者、加力者和全备供应者—腓一19~21上，加三2、5，约一16。
43. Thus, God is the Mighty One with an udder, the all-sufficient Mighty One to be the Nourisher, Strength-giver, and bountiful Supplier of His called ones, who continually receive Him—Phil. 1:19-21a; Gal. 3:2, 5; John 1:16.
5４ 全丰全足的神乃是钉十字架的神，为着了结我们肉体里天然的人；祂也是复活的神，为着新造使我们的新人有新生的起头—创十七1~21，二二1~10，西二11，加五24，彼前一3，林后五17，腓三3。
54. The All-sufficient God is the God of crucifixion for the termination of our natural man in the flesh and the God of resurrection for the germination of our new man for the new creation—Gen. 17:1-21; 22:1-10; Col. 2:11; Gal. 5:24; 1 Pet. 1:3; 2 Cor. 5:17; Phil. 3:3.
晨兴喂养
Morning Nourishment
6创十七9~10 神又对亚伯拉罕说，至于你，你和你的后裔当世世代代遵守我的约。你们所有的男子都要受割礼；这就是我与你并你的后裔所立的约，是你们所当遵守的。
6Gen. 17:9-10 And God said to Abraham, And as for you, you shall keep My covenant, you and your seed after you throughout their generations. This is My covenant, which you shall keep, between Me and you and your seed after you: Every male among you shall be circumcised.
7在创世记十二章，神说的话是神对亚伯拉罕的应许。在十三章神重复那个应许并加以保证。在十五章，神与亚伯拉罕立约（8~12、18），再次保证那个应许。虽然神一再地应许，并且立约作为保证，在十六章亚伯拉罕的妻子却提议亚伯拉罕娶她的使女夏甲为妾，使她从夏甲得子（1~3）。亚伯拉罕运用自己的肉体，娶了夏甲为妾，夏甲就为他生了一子，起名叫以实玛利。这实在得罪了神！于是神对亚伯拉罕静默了十三年之久。
7In Genesis 12 God spoke a word as a promise to Abraham. In Genesis 13 God repeated that promise and confirmed it. In Genesis 15 God made a covenant with Abraham (vv. 8-12, 18) to reconfirm that promise. In spite of God’s repeated promise and His confirming covenant, in Genesis 16 Abraham’s wife proposed that he take Hagar her maid to bear a child for her (vv. 1-3). Abraham took, by exercising his flesh, Hagar, and she bore a son by the name of Ishmael. This was a real offense to God. And God became silent to Abraham for…thirteen years.
8当亚伯拉罕九十九岁时，神来重新坚定祂的约，这约成了割礼之约（十七9~14）。在祂向亚伯拉罕第三次显现并第七次说话时，祂这位全丰全足的神成了给人行割礼的神，割除神选民在肉体里天然的人，使他们成为神的新造；这新造是由那凭神恩典而生的以撒所表征，不是由那凭亚伯拉罕肉体而生的以实玛利所表征（1~21，加四22~31）。
8When Abraham was ninety-nine years old, God came in to reconfirm His covenant, which became a covenant of circumcision (17:9-14). In God’s third appearing with His seventh speaking to Abraham, He is the God of all-sufficiency in being the God of circumcision to cut off His chosen people’s natural man in the flesh so that they may become God’s new creation, signified by Isaac who was born by God’s grace, not as Ishmael who was born by Abraham’s flesh (vv. 1-21; Gal. 4:22-31).
9割礼就是割除肉体，表征我们堕落之人，我们天然之人的肉体，必须割除、了结、终止。使徒保罗说，在旧约里肉身的割礼，乃是基督钉十字架对付我们身体之肉体的完全预表（西二11）。……祂的钉十字架，乃是我们真实的割礼，割除我们的肉体及其邪情私欲（加五24）（李常受文集一九九一至一九九二年第四册，一三四至一三五页）。
9Circumcision is the cutting off of the flesh, signifying that the flesh of our fallen man, our natural man, has to be cut off, ended, terminated. The apostle Paul said that the physical circumcision in the Old Testament was a full type of the crucifixion of Christ in dealing with the flesh of our body (Col. 2:11)… His crucifixion is our real circumcision, which cuts off our flesh with its passions and its lusts (Gal. 5:24). (CWWL, 1991-1992, vol. 4, “The History of God in His Union with Man,” p. 100)
信息选读
Today's Reading
10甚至在神与亚伯拉罕立了割礼的约之后，亚伯拉罕仍然不愿意放弃以实玛利（创十七18）。他求神让以实玛利留下来，但神告诉他，神只与以撒坚定所立的约（19）。神只承认亚伯拉罕从撒拉所生的后裔。按照加拉太四章，以撒是从恩典所生之人的预表，而恩典是由撒拉所预表（22~31）。唯有从神恩典所生的一位，神才算作是合法后裔，合法后嗣，可以承受神对亚伯拉罕的应许，并神与亚伯拉罕所立的约。
10Even after God had made the covenant of circumcision with Abraham, he still did not want to give up Ishmael (Gen. 17:18). He asked God to let Ishmael remain, but God told him that He would establish His covenant only with Isaac (v. 19). God would recognize only Abraham’s seed who was brought forth by Sarah. According to Galatians 4, Isaac was a type of one born of grace, and grace is typified by Sarah (vv. 22-31). Only one who is born of God’s grace will be counted by God as a legal seed, a legal heir, to inherit what God has promised.
11割礼指明神要我们天然的人被割除。然后神要我们在复活里借祂的恩典重生，这是由以撒所预表的。因此，创世记十七章启示基督的钉十字架与复活。钉十字架就是割除旧人；复活就是产生或生出新人，而新人乃是由以撒所表征。……以撒的出生是基督复活的表号。神只承认由基督复活所生出的人是亚伯拉罕合法的后裔（加三29）。在创世记十七章，基督的钉十字架是由割礼所表征，而基督的复活是由撒拉生以撒所表征。彼前一3说，我们都已经借基督的复活得重生了。……基督的死了结我们的旧人，基督的复活使我们的新人有新生的起头，使我们成为新造。
11Circumcision indicates that God wants our natural man to be cut off. Then God wants us to be reborn by His grace in resurrection, typified by Isaac. Thus, Genesis 17 reveals Christ’s crucifixion and resurrection. The crucifixion is to cut off the old man; the resurrection is to bring forth, or to beget, the new man, and the new man is signified by Isaac. The birth of Isaac is a sign of Christ’s resurrection. God would recognize only the people brought forth by Christ’s resurrection as the legal seed of Abraham (Gal. 3:29). In Genesis 17 Christ’s crucifixion is signified by circumcision, and Christ’s resurrection is signified by Sarah’s begetting Isaac. First Peter 1:3 says that we all have been regenerated by the resurrection of Christ…Christ’s death terminated our old man, and Christ’s resurrection germinated our new man to make us the new creation.
12以撒是自主妇人所生，就是从恩典所生的。他是新约信徒的表样。我们这些新约的信徒，都是从自主妇人生的，就是从神恩典生的。因此，以撒作为亚伯拉罕的后裔，预表基督（加三16），也预表所有新约的信徒（29）。基督是头，信徒是祂的身体。以撒不是从旧人凭肉体生的，乃是在复活里凭神的恩典生的。……创世记十七章事实上是说到新约，就是新遗命。神在新约里的经纶是全丰全足的。在新约里，我们得着一切。我们有基督的死割除我们的旧人，我们也借着基督的复活有了新的出生（李常受文集一九九一至一九九二年第四册，一三五至一三六页）。
12Isaac was born of the free woman, born of grace. He was a pattern of the New Testament believers. We, the New Testament believers, are all born of the free woman, the grace of God. Thus, Isaac as Abraham’s seed typifies both Christ (Gal. 3:16) and all the New Testament believers (v. 29). Christ is the Head, and the believers are His Body. Isaac was born not by the flesh of the old man but by God’s grace in resurrection. Genesis 17 actually covers the new covenant, the new testament. God’s economy in the New Testament is all-sufficient. In the New Testament we have everything. We have the death of Christ to cut off our old man, and we have the new birth through Christ’s resurrection. (CWWL, 1991-1992, vol. 4, “The History of God in His Union with Man,” pp. 100-101)
13参读：神在祂与人联结中的历史，第七章。
13Further Reading: CWWL, 1991-1992, vol. 4, “The History of God in His Union with Man,” ch. 7