Books
创世记生命读经 · 第26篇

逃避人类堕落最终结局的路

The Way to Escape the Ultimate Issue of Man’s Fall
1在本篇信息中，我们要来看创世记五章。许多读经的人都觉得这一章很枯燥而越过不读，也许最多只注意最后的十二节。但我们必须了解，创世记五章是圣言中最重要的一部分。虽然本章题到很多人名和年岁，却不是历史的记载。整本圣经是一本生命的书，这一章连同其所有人名和年岁，乃是向我们表明生命的路。
1In this message we come to Genesis 5. Many readers of the Bible have found this chapter to be so dry that they have passed over it in their reading, perhaps, at most, paying attention only to the last twelve verses. Nevertheless, we must recognize that Genesis 5 is a most important portion of the Holy Word. Although many names and years are mentioned in this chapter, it is not an account of history. The whole Bible is a book of life, and this chapter, with all of its names and years, shows us the way of life
2前一篇信息说过，在创世记四章末了有一件奇妙的事，就是呼求耶和华的名。（创四26。）创世记五章说到与神同行。（创五22。）呼求主是一件事，与神同行是另一件事。我们都必须呼求主名，并且接著要与神同行。我们不该照著这世代而行，却要与神同行。与神同行必须紧接在呼求主名之后。因此，我们必须从创世记四章往前到创世记五章。现在我们来看这一章的内容。
2As we saw in the last message, at the end of Genesis 4 we have the wonderful matter of calling on the name of the Lord (4:26). Genesis 5 speaks of walking with God (v. 22). To call on the Lord is one thing, and to walk with God is another. We all must call on the Lord and, following this, walk with God. We should not walk according to the age, but with God. Walking with God must follow our calling on the Lord. Thus, we must progress from Genesis 4 to Genesis 5. Let us now consider the contents of this chapter
3 人类堕落的最终结局与逃避之路
C. The Ultimate Issue of Man’s Fall and the Way to Escape It
ａ得救之人的谱系
1. The Genealogy of the Saved
3首先，创世记五章告诉我们人的起源。人的起源是甚么？答案是在本章的头二节。这两节非常重要且奇妙：『这是亚当的家谱，当神造人的日子，是照著自己的样式造的，并且造男造女，在他们被造的日子，神赐福给他们，称他们的名为亚当。』（直译。）按照这两节，人的起源不仅是神，也是神的样式与形像。神的形像是亚当实际的起源，因为亚当是照著神的形像造的。因此，我们的起源不是任何族类或国籍，乃是神同祂的形像。我们都是神照著祂的形像造的。我们是男是女都不重要，因为男人和女人，丈夫和妻子，都称为亚当。神将此定为神圣的原则，这原则今天仍然有效。例如泰勒先生和泰勒太太都姓泰勒，泰勒先生是丈夫泰勒，泰勒太太是妻子泰勒，丈夫和妻子都是泰勒。照样，亚当和夏娃都称为亚当。神一旦立定了一个原则，就常存不变，没有人能更改。
3Firstly, Genesis 5 tells us the origin of man. What was man’s origin? The answer is found in the first two verses of this chapter, which are very important and wonderful. “This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; male and female created he them; and blessed them, and called their name Adam, in the day when they were created.” According to these verses, man’s origin was not only God, but also the likeness, the image, of God. God’sim age was the practical origin of Adam, for Adam was made in the image of God. Thus, our origin is not a certain race or nationality; it is God with His image. All of us have been created by God in His image. It does not matter whether we are male or female because both male and female, both husband and wife, were called Adam. God has ordained this as a divine principle, and this principle still operates today. For example, Mr. and Mrs. Taylor both have the name Taylor. Mr. Taylor is husband Taylor, and Mrs. Taylor is wife Taylor. Thus, both the husband and the wife are Taylor. In like manner, both Adam and Eve were called Adam. Once God has established a principle, it remains. No one can alter it.
4创世记五章是美妙的一章。在别卷书中我从来没有读过这样的记载。我在别的地方从未读过，一个人活了若干岁，生了一个儿子，又活了若干岁，生儿养女，然后死了。他的儿子又活了若干岁，生了一个儿子，又活著生儿养女，然后死了。这是创世记五章的记载，看起来非常的重复。创世记五章满了难念的人名，和他们所活的年岁；以及『活了、』『生了、』『死了』这些辞，这三个辞在本章一再重复。还有，你曾否注意过，『活』字在每个人身上都用过两次？例如，亚当『活』到一百三十岁生了塞特，（创五3，）亚当共『活』了九百三十岁。（创五5。）接著亚当之后，塞特『活』到一百零五岁生了以挪士，然后又『活』了八百零七年。（创五6～7。）在本章中，活了，生了，活了，生了，死了，这循环共重复了八次。创世记五章虽然题了十代，但我们必须减去以诺，他是一个特殊的例子；还有，挪亚的死没有记在本章。因此，本章有八代是活了，生了，活了，生了，并且死了。
4Genesis 5 is a wonderful chapter. I have never read a record like it in any other book. I have not read elsewhere that a man lived for a certain number of years and begat a son, that after this begetting he lived another period of time, begat children, and then died, and that his son lived for certain years and begat a child and continued to live and to beget children and then died. This is the record of Genesis 5, a record which seems very repetitious. Genesis 5 is filled with names that are difficult to pronounce, with the number of years that the people lived, and with the words “lived,” “begat,” and “died.” These three words are repeated again and again throughout the chapter. Furthermore, have you ever noticed that the word “lived” is used twice for each person? For instance, we are told that Adam lived a hundred thirty years and begat Seth (5:3) and that all the days Adam lived were nine hundred thirty years (5:5). Following Adam, Seth lived a hundred five years and begat Enosh and then lived another eight hundred seven years (5:6-7). This cycle of lived, begat, lived, begat, and died is repeated eight times in this chapter. Although ten generations are mentioned in Genesis 5, we must deduct Enoch who was an exceptional case and Noah whose death is not recorded in this chapter. Thus, we have eight generations that lived, begat, lived, begat, and died
5创世记四章和五章的记载有很大的差别。创世记四章告诉我们某人活过，却没有告诉我们他们活了多少岁。从某种意义来说，创世记四章所题的人，在神看来不算是活的，他们的生命是空的。然而，创世记四章告诉我们，那些人发明了许多事物─宗教、城的设计、城的建筑、农业、音乐以及武器。第四章也说到那些人所作的恶事。何等希奇，创世记五章并没有告诉我们那些人的作为和活动。那些人活了很高的寿数，大部分超过九百岁。他们到底作了些甚么？我花了相当多的时间研究这一章，但我所能知道的就是那些人活了，生了，活了，生了，然后死了。除此以外，毫无迹象说到他们作了些甚么。他们所作的就是活和生。
5There is a great difference between the records of Genesis 4 and 5. Genesis 4 tells us that certain people lived, but it does not tell us how many years they lived. In a sense, the people named in Genesis 4 had no living in the eyes of God. Their lives were vanity. However, Genesis 4 tells us of many of the things that they invented—religion, city planning, city building, farming, music, and weapons. That chapter also speaks of the evil things that the people did. How strange that Genesis 5 tells us nothing of the deeds and activities of the people. Those men lived for such a long time, in most cases for more than nine hundred years. What did they do? Although I have spent considerable time studying this chapter, all I could learn was that the people lived, begat, lived, begat, and died. Other than this, there is not the slightest hint revealed as to what they did. All they did was live and beget
6人不仅是神照著祂的形像造的，也是为著神造的，所以神命定人要生养众多。人若不繁生众多，神永远的目的就无法达成。你若问亚当他在作甚么，他可能回答：『弟兄，我为神的目的而活，我为达成神的目的生儿养女。神不需要我工作，祂需要我生儿养女。』甚么叫作生儿养女？用新约的说法可称之为结果子。生儿养女就是结果子。所以亚当是为神的目的结果子。他结了许多的果子。我曾说过，『活』这个字在每个人身上用了两次。现在我要指出，『生』这个字在每个人身上用了三次。例如，亚当活到一百三十岁『生』了塞特；他『生』塞特之后，又活了八百岁，并且『生』儿养女。这指明创世记五章里的人就是活和生。
6Man was not only created by God in the image of God, but also for God. Thus, God ordained that man should multiply. God’s eternal purpose can never be fulfilled without man’s multiplication. If you had asked Adam what he was doing, he probably would have answered, “Brother, I am living for God’s purpose. I am begetting for the fulfillment of God’s purpose. God doesn’t need my work, He needs my begetting.” What is begetting? Using a New Testament term, we may call it fruit - bearing. Begetting is fruit-bearing. Therefore, Adam was bearing fruit for God’s purpose. He was being very fruitful. I have already mentioned that the word “lived” is used twice for each person. Now I wish to point out that the word “begat” is used three times for each. For example, Adam lived a hundred thirty years and begat Seth; after he begat Seth, he lived another eight hundred years and begat sons and daughters. This indicates that the people in Genesis 5 were simply living and begetting.
7今天我们也是作同样的事。不要说你是教书的，或是作木匠的；你必须说，『我是活在神的面前，并且我是生儿养女，结果子来达成神的目的。』我们看过，神目的的达成在于我们的生。我们生的儿女越多，我们在神手中越有用处。这在亚当是肉身的事，在我们乃是属灵的事。我们是在活，也是在生。五十年前我是一个单身汉，现在我有一个大家庭，有许多儿女和孙子孙女。但肉身的家庭所给我的快乐，远不如召会的家庭所给我的。在这小小的职事里，我已经活了，并且生了一个大家庭，里面有成千的人。你若问我，在过去四十三年中我作了些甚么，我要回答你，除了活和生以外，我甚么也没有作。
7We are doing the same thing today. Do not say that you are teaching or working as a carpenter. You must say, “I am living in the presence of God and I am begetting, bearing fruit to fulfill God’s purpose.” As we have seen, the fulfillment of God’s purpose depends upon our begetting. The more sons we beget, the more useful we are in God’s hands. This was a physical matter with Adam, but it is a spiritual matter with us. We are living and begetting. Fifty years ago I was a single person. Now I have a large family composed of many children and grandchildren. Nevertheless, I am not as happy with my physical family as I am with my family in the churches. Under this little ministry I have been living and begetting a large family composed of thousands of persons. If you were to ask me what I have been doing for the past forty-three years, I would answer that I have been doing nothing except living and begetting
8我们的职业是独一的─活和生。我们说这些话，世人根本不懂得，然而这是非常真实的。创世记四章所说的事是虚空的，但在创世记五章里没有虚空。你若将创世记五章和路加三章合在一起读，你会看见创世记五章的家谱最终带进了主耶稣。路加的家谱开始于神，结束于基督。这个活和生带进了耶稣。当3我们把创世记五章和路加三章摆在一起，就看见创世记五章里面所有亲爱的人物都不是活在虚空里，他们乃是最有意义的活和生，结果带进了基督。
8Our profession is unique—it is living and begetting. When we say this, the worldly people simply cannot understand what we are talking about. However, it is very real. The things mentioned in Genesis 4 are vanity, but there is no vanity found in Genesis 5. If you read Genesis 5 along with Luke 3, you will see that the genealogy in Genesis 5 eventually brought forth the Lord Jesus. This genealogy began with God and issued in Christ. The living and begetting brought forth Jesus. When Genesis 5 and Luke are put together, we see that all the dear ones in Genesis 5 were not living in vanity. They were living and begetting in a most meaningful way to bring forth Christ.
9就著人的活和生来说，创世记五章记载的家谱是非常奇妙的。然而，在五章中也有黑点，就是人在活和生之后就死了。他们的活和生是美妙的，但死却不是愉快的事。你若将这家谱和马太一章的家谱相比，会看出在马太一章基督的家谱中没有死。死留在亚当的家谱中，因为那时基督还未来到。基督既已来到，死就在祂的家谱中废去了。基督『已经把死废掉，藉著福音将生命和不朽坏照耀出来。』（提后一10。）
9The record of the genealogy in Genesis 5 is wonderful as far as the people’s living and begetting are concerned. However, it contains a black spot, that is, after the people lived and begat, they died. For them to live and beget was wonderful, but for them to die was not a pleasant thing. If you compare this genealogy with the genealogy in Matthew 1, you will see that in the genealogy of Christ in Matthew 1 there is no death. Death remained in Adam’s genealogy because Christ had not yet come. Since Christ has come, in the genealogy of Christ death has gone. Christ “nullified death, and brought life and incorruption to light through the gospel” (2 Tim. 1:10).
ｂ人堕落最终的结局─死
2. The Ultimate Issue of Man’s Fall—Death
10创世记五章是得救之人的记载，他们存著基督要来的期盼而活。但在他们的时代，基督并没有来到，所以他们仍然受死的辖制，在他们的家谱中题到死这件消极的事。活和生是好的，死是不好的。我不想死。5在创世记五章所说的十代中，有八代死了。死是人堕落最终的结局。虽然创世记五章是一篇活和结果子的美妙记载，但这一章仍然表明他们是在人堕落最终的结局─死亡─之下。有没有路逃避这死？这路是甚么？本章启示了最早期圣徒的活和生，也揭示了逃避人堕落最终结局的路。在十代的记载中，我们发现有一代逃避了死。以诺活了，生了，与神同行，生了，然后并没有死，神将他取去了。（创五24。）神将以诺取去的理由，是他不该见死。（来十一5。）将他与死隔开是神终极的救恩，这是完满的救恩。另外的八代人可能享受了神救恩的百分之九十。他们为著神的目的而活而生，但他们还没有避开人堕落最终的结局。只有以诺有最完满的享受，并有分于神的救恩。
10Genesis 5 is a record of the saved people who lived with the expectation that Christ would come. But, in their time, Christ did not come. So they were still subject to death, and in their genealogy there was the mention of death, a negative matter. To live and to beget are good; to die is not. I do not want to die. Eight of the ten generations mentioned in Genesis died. Death is the ultimate issue of man’s fall. Although Genesis 5 is a wonderful record of the living and fruit- bearing ones, this chapter still shows that they were under the ultimate issue of man’s fall, death. Is there a way to escape this death? What is the way? While this chapter reveals the living and begetting of the saints in the earliest days, it also unveils the way to escape the ultimate issue of man’s fall. Among the records of the ten generations, we find that one generation escaped death. Enoch lived, begat, walked with God, begat, and did not die. God took Enoch away (Gen. 5:24). The reason that God took Enoch away was that he should not see death (Heb. 11:5). His being kept away from death was God’s ultimate salvation. This is salvation in full. The other eight generations might have enjoyed ninety percent of God’ss alvation. They lived and begat for God’s purpose, but they were not kept from the ultimate issue of man’s fall. Only Enoch enjoyed and partook of God’ss alvation to the fullest.
11今天我们也是在活，在生，但关于死究竟怎样？死有双重的作用。死不断作工并杀死，我们天天在牠的威胁之下。在身体上、精神上、属灵上，我们都在死的杀死之下，这是死的第一层作用。主若眈延祂的回来，我们的肉身都要死去，这是死的第二层作用。对于我们，死不会有第三层作用，因为我们不会有分于所谓第二次的死。（启二一8。）然而，就两层的意义来说，我们现今是在死的控制之下：一面死不断的毁坏我们，在我们里外作杀死的工作；另一面这死的权势能将我们必死的身体带进实际的死亡里。
11Today we are living and begetting, but how about death? Death has a double application. Death is working and killing continually, and daily we are under its threatening. Physically, mentally, and spiritually we are under the killing of death. This is the first application. If the Lord delays His coming back, we shall all die physically. That is the second application of death. There will be no third application of death for us, because we shall not share in the so-called second death (Rev. 21:8). However, in two senses, we are presently under death: in the sense that death is continuously damaging us and doing a killing work within and upon us, and in the sense that this death power can bring our mortal body into actual death.
ｃ避死的路
3. The Way to Escape Death
12你知道有一条逃避死亡的路么？你相信有一条路么？这条路是人类的第七代发现的。呼求主名是人类的第三代发现的，经过四代之后，第七代的以诺发现了逃避人类堕落最终结局的路。以诺活一种生活，使他实在的，并且全然的避开了死。在以诺被神取去之先，当他还在地上生活行动时，死已经停止杀害他。以诺胜过了死的杀害。
12Do you know that there is a way to escape from death? Do you believe there is a way? The way was discovered by the seventh generation of mankind. Calling on the name of the Lord was discovered by the third generation, and, four generations later, the way to escape the ultimate issue of man’s fall was discovered by the seventh generation, Enoch. Enoch lived in such a way that he was kept from death both literally and totally. Before Enoch was taken up by the Lord and while he was living and walking on earth, death had ceased to kill him. Enoch overcame the killing of death
13以诺是第一个被提的人。今天许多基督徒喜欢讨论豫言和被提。许多人说主快回来了，我们都要被提到空中。从一面说，这是照著圣经的豫言；（帖前四16～17；）但从另一面说，我怕大多数的基督徒，只是照著他们人的领会来应用这豫言。你若仔细读圣经，有神的亮光，你会看见圣经所启示的被提，并不是许多基督徒所想像的那样。因为圣经头一次题到一件事，就立定了那事的原则。在以诺身上既是第一次题到被提的事，就立定了被提的原则。被提的原则是甚么？就是藉著与神同行而在生命里成熟。以诺与神同行了三百年，然后神把他取去。（创五22～24。）
13Enoch was the first person to be raptured. Today many Christians are fond of discussing prophecy and the rapture. Many say that the Lord Jesus will soon return and that we all shall be taken to the air. In a sense, this is according to the prophecy of the Scripture (1 Thes. 4:16-17). But, in another sense, I am afraid that most Christians apply this prophecy according to their human understanding. If you read the Bible carefully, with the divine light, you will see that the rapture revealed in the Bible is not in the way that so many Christians imagine. Since the first mention of a thing in the Bible establishes the principle for that thing, the case of Enoch, the first mention of the rapture, establishes the principle of the rapture. What is the principle of the rapture? It is to be matured in life by walking with God. Enoch walked with God for three hundred years, and God took him away (Gen. 5:22-24
（一） 与神同行
a. To Walk with God
14你盼望被提么？若是，你就需要与神同行。我们不仅该呼求主名，还该与神同行。呼求之后必须接著同行。与神同行就是不越过神，不自以为是，不照自己的观念和喜好作事，也不在神以外作事。与神同行乃是以神为我们的中心和一切，照著祂的启示和引导作事，并且与祂同作一切事。这不仅是为神生活，为神作事，更是照著神并同著神生活行事。以诺就是这样与神同行，照著神并同著神生活行事；他不照著自己的喜好或观念，也不照著当时的时代潮流。
14Do you expect to be raptured? If you do, you need to walk with God. We should not only call upon the name of the Lord, but should also walk with God. The calling must be followed by the walking. To walk with God is not to override God, not to be presumptuous, not to do things according to our own concept and desire, nor to do anything without God. To walk with God is to take Him as our center and everything, to do things according to His revelation and leading, and to do everything with Him. It is not only to live for God and to do things for God, but to live and to do things according to God and with God. Enoch walked with God in such a way, living and doing things according to God and with God, not according to his own desire or concept, nor according to the current of the age in which he lived
15与别人同行并不容易。当我和弟兄们或家人同行时，他们都说我走得太快，他们跟不上。他们要求我走慢一点。但我问他们一个问题：是你们与我同行呢，还是我与你们同行？让我们先决定到底谁与谁同行。若是你要与我同行，你就必须跟上我，不要怪我走得太快。你若抱怨我走得太快，那就不要管我，去找和你走得一样慢的人罢！然而，若是你打算与我同行，你就必须达到我的标准；若是我打算与你同行，我就该放慢脚步，走得和你一样慢。
15It is not easy to walk with another person. When I have walked with the brothers or with the members of my family, they all have said that I walk too fast and that they cannot keep up with me. They have asked me to walk slower. However, I have a question to address to the brothers and to my family: Are you going to walk with me or am I going to walk with you? Let us firstly determine who is going to walk with whom. If you are going to walk with me, you must keep up with me. Do not blame me for walking too fast. If you complain that I walk too fast, forget about me and walk with someone who is as slow as you are. But, if your intention is to walk with me, you must come up to my standard. If my intention is to walk with you, I should slow down to your pace and be as slow as you are
16请告诉我，是神与你同行呢，还是你与神同行？是神与以诺同行呢，还是以诺与神同行？圣经没有说神与以诺同行，乃是说以诺与神同行。在圣经里很难找到一处告诉我们，神与人同行。在路加二十四章我们可以找到一个例子。主耶稣在复活那天，与两个门徒同行，他们正从耶路撒冷往以马忤斯去。这两个门徒没有与主耶稣同行，乃是主耶稣与他们同行。不过，如果是主与你同行，那意思就是你正在走下坡路，你正从耶路撒冷下以马忤斯去。如果是你与主同行，那你是在走上行路，是从以马忤斯回耶路撒冷去。是你与主同行呢，还是主与你同行？换句话说，你是在走下坡路呢，还是在走上行路？比方，如果你走下坡路去看电影，主耶稣会与你同去。主常常这样与圣徒一同走下坡路。许多圣徒告诉主：『主，我无法同你在一起了，我要去看电影。』主会回答说，『你要去看电影么？我与你同去，我与你一同走下坡路。我为甚么与你同去？因为我要把你带回来。你们不该下以马忤斯去，我要你们都留在耶路撒冷。但是因为你们走下坡路，我就必须与你们同行，好把你们带回来。』
16Please tell me, is God walking with you, or are you walking with God? Was God walking with Enoch or was Enoch walking with God? The Bible does not say that God walked with Enoch; it says that Enoch walked with God. It is difficult to find a place in the Bible that tells us that God walked with people. We do find an instance of this in Luke 24. On the day of resurrection the Lord Jesus walked with the two disciples who were going from Jerusalem to Emmaus. The disciples did not walk with the Lord Jesus; the Lord Jesus walked with them. Whenever the Lord walks with you, it means that you are going downward. You are descending from Jerusalem to Emmaus. However, whenever you walk with the Lord, you are going upward, coming back to Jerusalem from Emmaus. Are you walking with the Lord or is He walking with you? In other words, are you going downward or upward? If you are going downward to the movies, for example, the Lord Jesus will walk there with you. Many times the Lord has walked downward with the saints in such a way. A number of saints have told the Lord, “Lord, I cannot stay with You. I want to go to a movie.” Then the Lord has said, “ Are you going to a movie? I will go there with you; I will walk downward with you. Why will I walk with you there? Because I am going to bring you back. You shouldn’t go downward to Emmaus. My intention is that you all remain in Jerusalem. Since you are going down, I have to go with you. I must walk with you in order to bring you back
17以诺与神一同走上行路。不要以为以诺被神取去是突然发生的，他这一刻在地上，下一刻就在天上了。以诺不是与神走上又走下，也不是走曲折的路。他是一直往上走，直到摸著了天。他在三百六十五岁时，几乎已经摸著天，神就对他说，『亲爱的孩子，我在这里，来与我同在罢！』因此以诺被取去了。
17Enoch walked upward with God. Do not think that Enoch’s being taken away by God happened suddenly. Do not think that one moment he was on earth and that the next he was in heaven. Enoch did not walk up and down with God; neither did he walk in a zigzag pattern. He continually walked upward until he touched heaven. At the age of three hundred sixty-five, as he was nearly touching heaven, God said to him, “Dear child, I am here. Come with Me.” And Enoch was taken away.
18你信以诺与神同行是上上下下的么？你信以诺与神同行是时断时续的，因此神对他说，『可怜的孩子，快点上来』么？我不信那是神取去以诺的方式。以诺日夜与神同行历经三个世纪，超过了十万天。以诺天天与神同行，一天比一天更接近神。以诺看看现实的光景，四周的环境，世人并他们的行为，他看出一切都是不敬虔的。但他仍然继续敬虔并圣别的与神同行，就这样同行了三百年。
18Do you believe that Enoch’s walk with God was up and down? Do you believe that Enoch walked with God inconsistently and that God said to him, “Poor child, come up quickly”? I do not believe that that was God’sway of taking Enoch up. Enoch walked with God day and night for three centuries, for more than a hundred thousand days. Enoch walked with God day by day, a little closer to God each day than the day before. Enoch looked at the situation, the environment, the people and their deeds, and saw that everything was ungodly. Yet he kept on walking with God in a godly and holy way, walking with Him in this way for three hundred years
19我们要与神同行，就必须与神同在。我们必须在思想、爱好和选择上，与祂是一。我已经指出，与别人同行并不容易。假定我与你同行，而我有的看法和你不同，我对你说，『弟兄，我爱你，我要与你同行。但不要走那条路，请转到这条路。我不要走那条路。』我若这样说，我就不是与你同行，乃是与你辩论。然而，这正是许多爱主耶稣的人所作的。他们说，『主，我爱你，我愿意跟随你，我要与你同行。』然而，等实际的时刻临到时，许多人不与主同行，却与主辩论。与主同行，含示很多的事：否认自己，否认自己的思想和爱好，否认出于自己的一切。这含示你把自己交给祂，你愿意降服祂，让祂引导。与主同行不是一件小事，与主同行要杀死你。每当我的妻子与我同行，她就要受苦。你若要与我同行，就必须否认你自己；另一面，我若要与你同行，也必须忘掉我自己，定罪我自己，弃绝我自己，使我可以与你是一。我若不愿意这样作，我就不能与你，或与任何人同行。
19In order to walk with God we must be with Him. We must be one with Him in our thinking, loving, and choosing. As I have already pointed out, it is not easy for one person to walk with another. Suppose, while I am walking with you, I have a different concept from you and say, “Brother, I love you and I want to walk with you, but don’t go that way. Turn this way. I don’t want to go that way.” If I say this, I am not walking with you, I am arguing with you. However, this is exactly what so many lovers of Jesus do. They say, “Lord, I love You and I like to follow You. I want to go with You.” However, when the actual time comes, many do not walk with Him, but argue with Him. For you to walk with the Lord implies a great deal: the denial of yourself, the denial of your thinking and your loving, the denial of everything that is of you. It implies that you have given yourself to Him, that you will give in to Him and let Him take the lead. To walk with the Lord is not a small thing. Walking with Him will kill you. My wife suffers whenever she walks with me. Nevertheless, if you are going to walk with me, you have to deny yourself. On the other hand, if I am going to walk with you, I must forget myself, condemn myself, and renounce myself that I may be one with you. If I am unwilling to do this, I cannot walk with you or with anyone else
20这不仅仅是一件呼求主名的事。呼求『哦主耶稣，』既美妙又有享受，但呼求之后紧接著是甚么？当主说，『跟从我，』你要不要跟从？要不要与祂同行？绝不要忘记，呼求是在创世记四章发现的，同行是在创世记五章启示的。若是在呼求之后没有接著同行，我们的呼求就不是那么真。在以后的信息中，我们会看到，同行之后还有建造。以挪士呼求，以诺同行，挪亚同行又建造。我们必须从创世记四章往前，从呼求进步到同行。呼求可以供应你，但不会杀死你。呼求使你活，但同行总是杀死你；然而，同行也要使你复活。同行首先杀死你，然后叫你复活，使你非常活，享受神的同在。你会活到极点，并且不是天然的活，乃是复活的活。哦，我们都何等需要与神同行！
20It is not simply a matter of calling on the name of the Lord. It is wonderful and enjoyable to call, “O Lord Jesus,” but what follows the calling? When the Lord says, “Follow Me,” will you follow Him? Will you walk with Him? Never forget that calling is found in Genesis 4 and that walking is revealed in Genesis 5. If walking does not follow our calling, our calling will not be very genuine. In a future message we shall see that after the walking we have the building. Enosh called, Enoch walked, and Noah walked and built. We must go on from Genesis 4, progressing from calling to walking. Calling may supply you, but it will not kill you. Calling makes you living. However, walking always kills you. But it will also resurrect you. Walking firstly kills you, then it resurrects you to make you so living in enjoying the presence of God. You will be living to the uttermost, not in a natural way, but in a resurrected way. Oh, how we all must walk with God!
（二） 相信神
b. To Believe in God
21虽然圣经说到以诺的事不多，只有创世记、希伯来书及犹大书题到，但所启示的已经彀叫我们赞赏他的生活。希伯来十一章五至六节告诉我们，以诺在被神取去以前，已经相信神。这指明以诺不仅与神同行，也相信神。『以诺因著信被接去，不至于见死。』（来十一5。）信是甚么意思？根据希伯来十一章的经文，信的意思是我们信有神。（来十一6。）神存在，神是真的，神是活的，神是在的，神是神。我们都必须相信这事。我希望读本篇信息的人，对这件事都没有难处。我们确信神存在，祂今天是活的。
21Although the Bible says little about Enoch, what is revealed in Genesis, Hebrews, and Jude is sufficient for us to appreciate his life. Hebrews 11:5-6 shows us that before Enoch was taken by God, he believed in God. This indicates that Enoch not only walked with God, but that he also believed God. “By faith Enoch was translated so that he should not see death” (Heb. 11:5). What does faith mean? According to the context of Hebrews 11, faith means that we believe that God is (Heb. 11:6). This means that we believe that there is a God. God exists, God is real, God is living, God is present, and God is God. We all must believe this. We hope that no one reading this message has any difficulty with this matter. We do believe that God exists and that He is living today
22希伯来十一章六节说，你若相信神，你也要相信祂是一位赏赐者。祂不仅存在，祂还是一位赏赐者。神为甚么赏赐人？因为祂切望得著人为著达成祂的目的而活，并达成祂的目的。我们不该只信神存在，也要信祂赏赐那寻找出祂的人。希伯来十一章六节这里的『寻求祂，』希腊原文真实的意义是『寻找出祂。』神是在这宇宙中，没有人能看见祂，但我们必须将祂寻找出来。你相信有神么？你相信神存在么？然后你要怎么作？你必须寻找出祂。以诺这样作了。他相信有一位神，他藉著信神是一位赏赐者，而寻找出祂。他必定是因著相信神并寻求神，因而与神同行。以诺是寻求神的人，而神是赏赐他的。他寻求神并与神同行，神就赏赐他。
22Hebrews 11:6 says that if you believe in God, you will also believe that He is a rewarder. He not only exists, He is a rewarder. Why does God reward people? Because He is anxious to have man living for and fulfilling His purpose. We should not only believe that God exists, but also that He rewards all those who seek Him out. Although the King James Version says “diligently seek Him,” the Greek text actually means “seek Him out.” God is in this universe, and no man can see Him, but we must seek Him out. Do you believe that there is a God, that God exists? Then what should you do? You must seek Him out. Enoch did this. He believed that there was a God and he sought God out by believing that God was a rewarder. It must have been his believing in God and his seeking God that motivated him to walk with God. Enoch was God’s seeker, and God was his rewarder. He sought God and walked with God, and God rewarded him
23神给以诺的奖赏是甚么？神使他达到生命的最高程度─逃避死亡。『以诺因著信被接去，不至于见死。』这是何等的赏赐！多年以来我告诉主：『主，我不要见死；主，求你快来。保守我直到你来。我不要见死，我要见你。』这愿望曾经使我，也继续使我寻找出主。我不是夸口，我讲实在话，我是寻求主的人。你不也是一个寻求祂的人么？靠著主的怜悯和恩典，我们都是寻求主的人。
23What reward did God give Enoch? God gave him the highest degree of life — escape from death. “Enoch was translated that he should not see death.” What a reward that was! For quite a number of years I have told the Lord, “Lord, I don’t want to see death. Lord, come quickly. Keep me until the time of Your coming. I do not want to see death, I want to see You.” This desire has caused me and still causes me to seek the Lord out. I am not boasting, but speaking the truth I must say that I am a seeker of the Lord. Are you not one of His seekers? By His mercy and grace we are all seekers of the Lord.
24当我在美国，首次在交通和祷告中用『寻求的圣徒』（seekingsaints）这名称，许多人听见了都觉惊奇。后来我将牠简称为『寻求者』（seekers），就是寻求主的人。当时有些圣徒不大愿意采用这名称，但今日在众召会中已经普遍使用了。许多人向主祷告说，『主，你在这里有那么多寻求者。主阿，抓住所有亲爱的寻求者。』主是一位赏赐者，我们需要作寻求祂的人。以诺相信这事，也实行这事。他信神是，并且相信他若寻找出神，神必要赏赐他。以诺确实寻求主，并且得了奖赏。
24When I first began, in this country, to use the term “seeking saints” in my fellowship and prayer, many who heard this term were surprised by it. Later I shortened this term to “seekers,” the Lord’s seekers. Although some of the saints hesitated in adopting this term, today it is used in all the churches. Many would pray to the Lord, saying, “Lord, You have so many seekers in Orange County. O Lord, capture all Your dear seekers.” The Lord is a rewarder, and we need to be His seekers. Enoch believed this and practiced it. He believed that God was and that He would be a rewarder to him if he sought Him out. Enoch did seek the Lord and obtained the reward
25犹大书说到以诺生活的环境，四次用『不敬虔』来形容那一代的人和他们的作为。（犹15。）犹大书也记载以诺的一个豫言，在那个豫言中以诺用了一个非常美妙的辞─圣者。『亚当的七世孙以诺，也曾豫言这些人说，看哪，主带著祂的千万圣者来临。』（犹14。）以诺并不是说，主带著千万的罪人或不敬虔的人来临；甚至也不是说，主带著千万信徒或得救的人来临。他是说，主带著祂的千万圣者来临。犹大书的记载启示，以诺乃是豫言他里面所存的。他认识他那时代的人全是不敬虔的。邻里、人民和其他一切都是不敬虔的。但他是敬虔又圣别的，过著圣别的生活。不然的话，他不能豫言主带著祂的千万圣者来临，要在不敬虔的人身上行审判。犹大十四节所说的圣者，与十五节的不敬虔的人相对。虽然那一代，那世代、社会、环境、人民、以及每一样事物都是不敬虔的，以诺仍然过著敬虔圣别的生活。他在不敬虔的环境中，在不敬虔的人中间，过著敬虔的生活。他是在信心里过这种生活，他相信有神，并相信神是一位赏赐者，以诺是在信心里与神同行。
25Jude speaks about the environment in which Enoch lived, using the word “ungodly” four times in describing the people and the deeds of Enoch’s generation (Jude 15). Nevertheless, Jude records one of Enoch’s prophecies in which Enoch used a wonderful word—saints. “And Enoch, the seventh from Adam, prophesied also of these, saying: Behold, the Lord came with myriads of His saints” (Jude 14). Enoch did not say that the Lord is coming with myriads of sinners or ungodly ones or even believers or saved ones. Enoch said that the Lord was coming with myriads of His saints. As the record of Jude reveals, Enoch prophesied what was within him. He realized that his whole generation was ungodly. The neighborhood, the people, and everything else were ungodly. However, he was godly and holy, leading a holy life. Otherwise, he could not have prophesied of the Lord’s coming with myriads of His saints to execute His judgment upon the ungodly. The saints mentioned in Jude 14 are versus the ungodly in verse 15. Although the generation, age, society, environment, people, and everything were ungodly, Enoch still lived a godly and holy life. Among ungodly people in an ungodly situation, he lived a godly life. He did this in faith, believing that God was and that He was a rewarder. Enoch walked with God in faith
（三） 相信神的话
c. To Believe in God’sWord
26以诺活到六十五岁，生了一个儿子，给他取名玛土撒拉。（创五21。）玛土撒拉这名有豫言的意义，意即『当他死时，要差牠来。』那是洪水的豫言。以诺称他的儿子为玛土撒拉，藉此豫言要来之洪水的审判。无疑的，他是靠著神的灵这样作。他接受了神的启示，没有将神的旨意摆在一边。他得到神旨意的默示，知道那将要临到整个不敬虔世代的审判。我信犹大书所记载的豫言，有双重的应验。以诺可能相信，洪水的审判就是主带著祂的千万圣者来临，对那不敬虔的世代执行审判。但他这豫言和旧约其他的豫言一样，有双重的应验。洪水来临的第一重应验，豫表犹大书所说主再来的第二重应验。以诺若没有豫言主的再来，犹大就不会说到这事。按照以诺的豫言，我们能领会，他已经知道主要对那不敬虔的世代执行审判。因此，他给他的儿子取名玛土撒拉，指明当他儿子死的时候，神的审判要临到。
26When Enoch had lived sixty- five years, he begat a son giving him the name Methuselah (5:2 2). The name Methuselah has a prophetic significance. It means “when he is dead it shall be sent.” That was a prophecy of the deluge. By naming his son Methuselah, Enoch prophesied of the coming judgment of the deluge. Undoubtedly he did this by the Spirit of God. He received God’sr evelation and did not set His will aside. He was inspired with the divine will and learned of the coming judgment upon the entire ungodly gene ration. I believe that the prophecy recorded by Jude has a double fulfillment. Enoch might have believed that the judgment of the deluge was the Lord’s coming with ten thousands of His saints to execute judgment upon the ungodly. However, this prophecy of his, like others in the Old Testament, has a double fulfillment. The first fulfillment by the coming of the deluge was a prefigure of the second fulfillment by the Lord’s second coming as referred to in Jude. If Enoch had not prophesied of the Lord’s second coming, Jude would not have mentioned it. By Enoch’s prophecy we can realize that he learned that God was going to execute His judgment upon the ungodly generation. Thus, he named his son Methuselah, indicating thereby that when his son died, God’s judgment would be sent.
27以诺六十五岁生玛土撒拉，所以，以诺关于洪水的豫言是他在六十五岁时说的。以后，以诺日日夜夜期待这豫言的应验，这期待使他与神同行。虽然整个世代和其中的一切都是不敬虔的，但他自己不敢不敬虔。他是圣别的，并且与神同行，盼望蒙拯救脱离神的审判。以诺坚持这盼望达三百年之久。虽然如此，审判并没有在那段期间临到。直等玛土撒拉出生以后九百六十九年，洪水的审判才临到。
27Enoch begat Methuselah at the age of sixty-five. Therefore, Enoch’s prophecy regarding the flood was uttered when he was sixty-five years of age. Thereafter, day and night, Enoch was expecting the fulfillment of that prophecy, and that expectation caused him to walk with God. Although the whole generation and everything in it was ungodly, he himself did not dare to be ungodly. He was holy and walked with God, hoping to be saved from God’s judgment. Enoch held on to this expectation for three hundred years. Nevertheless, the judgment did not come during that period of time. It was not to come until nine hundred sixty-nine years after Methuselah was born
28洪水果然在玛土撒拉死的那年临到。玛土撒拉在一百八十七岁生了拉麦，（创五25，）拉麦在一百八十二岁生了挪亚。（创五28。）当挪亚六百岁时，洪水来了。（创七11。）我们将这三个数字加起来，总数是九百六十九年，正是玛土撒拉死的那一年。洪水在以诺豫言这事之后九百六十九年来到，正如豫言所说，是在玛土撒拉死的那一年。以诺若活在地上直到洪水来临，那他要等待九百六十九年。但他只等了三百年，因为神似乎说，『以诺，这已经彀好了，我不要留你在地上耗尽你的忍耐。来我这里，与我同在。』于是以诺就被取去。希伯来十一章五节指出，在他被取去之后，人寻找他却找不著。
28The flood came in the year that Methuselah died. Methuselah begat Lamech at the age of one hundred eighty- seven (5:25), and Lamech begat Noah when he was one hundred eighty-two (5:28). When Noah was six hundred years old, the deluge was sent (7:11). If we add these three figures together, we arrive at a total of nine hundred sixty-nine years, the age at which Methuselah died. The deluge came nine hundred sixty- nine years after Enoch prophesied regarding it. It occurred, as was prophesied, in the year Methuselah died. If Enoch had remained on the earth until the actual time of the deluge, he would have waited nine hundred sixty - nine years. But, he only had to wait three hundred years, for God seemed to say, “Enoch, it is good enough. I will not leave you on earth to exhaust your patience. Come with Me and stay with Me.” And Enoch was taken up. Hebrews 11:5 indicates that after he was taken, people looked for him, but could not find him.
29一面说，我爱玛土撒拉；另一面说，我不爱他，因为他活得太久了。他是圣经所记活得最久的人。活得这样久，必定耗尽我们的忍耐。所以我们祷告说，『主，愿你快来。』主曾告诉我们，祂快来了，（启二二7，12，20，）但已经过了一千九百多年，主还没有来。这里有一个原则，就是：我们天然的忍耐必须耗尽。你若在天然的忍耐里等候主来，你必要失望而疲惫不堪。忘掉时间罢！只要与神同行。在祂千年如一日。你若说，『主耶稣阿，太久了！』祂会说，『还不到两天哩！对我来说，千年如一日。你为甚么这样没有耐心？你没有耐心，是因为没有与我同行。你若与我同行，你若有我与你同在，你就不会注意时间了。地会和天一样，因为你有我，你就是在天上了。』
29In a sense, I love Methuselah. In another sense, I do not love him, because he lived too long. He had the longest life of anyone recorded in the Bible. To live such a long time would surely exhaust our patience. So we pray, “Lord, come quickly.” Although the Lord told us that He is coming quickly (Rev. 22:7, 12, 20), over nineteen hundred years have passed, and He still has not come. There is a principle here and it is this: our natural patience must be exhausted. If you are awaiting the Lord’s coming in your natural patience, you will be disappointed and exhausted. Forget about the matter of time and simply walk with God. With Him, a thousand years are as one day. If you say, “Lord Jesus, it is too long,” He will say, “It has not been two days yet. To Me, a thousand years are as one day. Why are you so impatient? You are impatient because you don’t walk with Me. If you walk with Me, if you have Me with you, you won’t care for the time. The earth will be the same as heaven because when you have Me, you are in heaven.”
30在创世记五章所启示关于我们的生活，最重要的事就是我们需要与神同行。为著与神同行，我们必须信有神，并且信祂是赏赐者。我们也必须相信祂的话。然后我们需要寻找出祂，照著祂的话生活，跟随祂，并凭信与祂同行。至终，我们要被取去，我们要被提而逃避死亡，就是人类堕落最终的结局。阿利路亚！
30The most crucial matter that is revealed in Genesis 5 concerning our living is that we need to walk with God. In order to walk with God we must believe that He is and that He is a rewarder. We also must believe in His Word. Then we need to seek Him out, live according to His Word, follow Him, and walk with Him by faith. Eventually, we shall be taken up. We shall be raptured to escape death—the ultimate issue of man’s fall. Hallelujah
ｄ家谱的结束
4. The End of This Genealogy
31创世记五章所记得救者的家谱，结束得非常有盼望。那个家谱结束于挪亚这名字，意思是『安慰』或『安息。』（创五28～32。）因著挪亚的出生，那救恩之家得了安慰和安息。这蒙拯救者的家不是没有指望的家，乃是充满安慰的家。这就是说，挪亚的家满了盼望、安慰和安息。
31The genealogy of the saved ones recorded in Genesis 5 ends in a very promising way. It concludes with the name of Noah, which means “comfort” or “rest” (5:28- 32). With the birth of Noah, the family of salvation finds comfort and rest. The family of the saved people is not a family without hope; it is a family full of comfort. This means that the family of Noah is full of expectation, comfort, and rest