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创世记生命读经 · 第39篇

蒙召的动机和力量

The Motive and Strength of Being Called
1在前一篇信息中我们看见，三一神对待亚伯拉罕、以撒、雅各，是把他们当作一个完整的团体人。我们若要进入创世记这末后部分，就是神呼召的部分，我们需要记得亚伯拉罕、以撒、雅各不是三个分开且完整的单位，他们在神的经纶下乃是一个完整的团体人。神是把他们每一个当作完整单位的一部分来对待。他们的经历不是三个分开、个别的经历，乃是一个完整经历的各面。
1In the last message we saw that the Triune God dealt with Abraham, Isaac, and Jacob as one complete corporate man. If we are going to get into the last section of the book of Genesis, the section on God’scall ing, we need to remember that Abraham, Isaac, and Jacob are not three separate and complete units but, under God’s dispensation, are one complete corporate man. God dealt with each of them as a part of a complete unit. Their experiences are not three separate individual experiences but the aspects of one complete experience
ｂ第一面－亚伯拉罕的经历
2. The First Aspect—The Experience of Abraham
2在本篇信息中，我们需要来看蒙神呼召者完整经历的第一面。这一面完全显示在亚伯拉罕的一生中。（创十一10～二五18。）这是相当基本的。亚伯拉罕的一生是蒙神呼召者完整经历之第一面的例证。他的经历开始于蒙召，经过在交通里凭信而活，以至于认识恩典。
2In this message we need to see the first aspect of the complete experience of God’scall ed ones. This aspect is fully shown in Abraham’s life (11:10—25:18). This is quite basic. Abraham’s life is an illustration of the first aspect of the complete experience of God’scall ed ones. His experience goes from being called, through the living by faith in fellowship, to the knowing of grace
（一） 蒙召
a. Called
3在亚伯拉罕的经历里，他首先是蒙神呼召。我们看过，神的呼召不是由蒙召者起始或发起的，乃是由那呼召的神发起的。神是祂呼召的起始者。
3In his experience Abraham firstly was called by God. As we have seen, God’scall ing was not originated or initiated by the called one. It was initiated by the God who called. God was the originator of His calling
（1） 动机与力量
1) The Motive and Strength
4因为神的呼召不是由蒙召者，乃是由那呼召的神起始的，所以接受神呼召的动机与力量不是从蒙召者这方起始的，乃是从呼召者那方起始的。亚伯拉罕能答应神的呼召，他所凭的动机与力量来自神自己。这动机与力量是甚么呢？我们若仔细察究那情形，能看见有三件事推动亚伯拉罕接受神的呼召：神的显现，神的呼召，以及神的应许。现在我们需要逐一来看。
4As God’scall ing did not originate with the called one but with the God who calls, so the motive and strength to receive God’scall ing did not originate from the side of the called one but from the side of the calling One. The motive and the strength whereby Abraham could answer God’scall ing came from God Himself. What was this motive and strength? If we look into the situation in a detailed way, we can see three things that motivated Abraham to accept God’scall ing: God’s appearing, God’scall ing, and God’s promise. Now we need to consider each of these items
（a）神的显现
a) God’s Appearing
5接受神呼召的动机与力量，第一面是神的显现。若是我到你那里去，那是无关紧要的事，因为我算不了甚么。但若是美国总统私下去访问你，你会非常兴奋，会整夜睡不著觉。那么，谁来访问亚伯拉罕？是荣耀的神。（徒七2。）司提反向逼迫他的人说，荣耀的神向他们的祖宗亚伯拉罕显现。除了行传七章二节司提反的话以外，圣经没有别的经节说到荣耀的神向亚伯拉罕显现。当司提反说话的时候，荣耀的耶稣向他显现。（徒七55～56。）诸天开了，他看见耶稣在荣耀里站在神的右边。司提反所以放胆为主殉道，乃因正当他们反对他的时候，他看见了主耶稣。人们用石头打他，但耶稣向他微笑。因为主向他显现，所以遭受逼迫对他来说是容易的，甚至是大喜乐。那个逼迫无法与在荣耀里之耶稣的显现相比。因为司提反是在这样一种处境中，所以在荣耀里的耶稣向他显现。若没有这样的显现，他的环境对一个人来说是人难受了。
5The first aspect of the motive and strength to accept God’s calling was God’s appearing. If I were to come to you, it would mean nothing because I am nothing. If the president of the United States were to pay you a personal visit, you would be very excited. Probably you would be unable to sleep for a whole night. But who came to visit Abraham? The God of glory (Acts 7:2). Outside of Stephen’s word in Acts 7:2, where Stephen told his persecutors that the God of glory appeared to their father Abraham, there is no other verse in the Bible that says that the God of glory appeared to Abraham. While Stephen was speaking, the Jesus of glory appeared to him (Acts 7:55-56). The heavens were opened and he saw Jesus in glory standing on the right hand of God. Stephen was bold to die for Jesus because, while they were opposing him, he saw the Lord Jesus. The people stoned him, but Jesus smiled at him. Because the Lord appeared to him, it was easy, even a great joy, for him to undergo persecution. There was no comparison between that persecution and the appearing of Jesus in glory. Because Stephen was in such a situation, the Jesus in glory appeared to him. Without such an appearing, his environment would have been too difficult for a human being to take.
6同样的原则，荣耀的神向亚伯拉罕显现，以祂亲自的显现来访问他，因为那时候，亚伯拉罕正处于迦勒底强烈背景的影响之下。我们在下一篇信息会看到，『迦勒底』在希伯来文的意思是属鬼的。迦勒底是属鬼的地方，满了鬼的地方。约书亚二十四章二节说，亚伯拉罕和他的家族原先事奉别神。他们拜偶像，而在偶像背后乃是鬼。迦勒底所在之地叫米所波大米，『米所波大米』的意思是『在河之间。』根据地理，米所波大米领域的界限是两条大河，就是幼发拉底河（Euphrates，希伯来文是伯拉河），和底格里斯河（Tigris，希伯来文是希厎结河）。在这两河之间有大平原，就是米所波大米之地。迦勒底是米所波大米的一部分。这就是说，亚伯拉罕所居之地不但是满了鬼之地，更是被两条大河所围住之地。人要离开这样一个地方是非常困难的，因为有鬼扣住他，又有河围住他。那时没有现代的交通工具，人必须走路。亚伯拉罕如何离开迦勒底呢？因著他的背景这样强，神就向他显现，好使他从那地出来。这是一幅图画、例证，说出我们得救以前的情形。我们从前都在迦勒底。所有的少年人都需要认识，每一所初中都是迦勒底，都是满了鬼。有很多学生是小鬼，卖毒品给你，设法把你往后拉，说，『你怎能和我们不一样呢？你若想和我们不一样，那你要往那里去？有两条大河把你留在这里，你必须和我们在一起。』有时候丈夫是妻子的鬼，妻子是丈夫的鬼。就著属世的人来说，一个青年男子结婚，就是进入了鬼的领域。一个青年女子结婚，也是一样。想想看，一个青年男子爱上一个青年女子，这女子的背景不简单，她有一大堆亲戚朋友，都是属鬼的。如果这青年娶她，自然就落进鬼的领域。如果他来找我，我会对他说，『不要以为这青年女子很漂亮、大方、和气。你必须察看她的背景。你不但娶她，你是把她全部的背景都娶过来。你和这样有属鬼背景的女子结了婚，就会发现你是在迦勒底，那里的鬼会扣住你。』但是神已经拣选这青年人。不要以为他相信主耶稣并得救是容易的。这不是得救等著上天的事。不，在圣经里，得救乃是蒙召离开你的背景、领域和环境。你需要从其中出来。
6In the same principle, the God of glory appeared to Abraham, paying him a visit with His personal appearance, because, at that time, Abraham was under the influence of a strong background in Chaldea. As we shall see in the next message, Chaldea in Hebrew means demonic. Chaldea was a demonic place, a place full of demons. Joshua 24:2 says that Abraham and his family served other gods. They worshipped idols, and behind the idols were demons. Chaldea was in a land called Mesopotamia. The word Mesopotamia means “between rivers.” According to geography, the region of Mesopotamia was bound by two great rivers, the Euphrates (Perath in Hebrew) and the Tigris (Hiddekel in Hebrew). Between these two rivers was a great plain, the land of Mesopotamia. Chaldea was a part of Mesopotamia. This means that Abraham’s dwelling place was not only in a place full of demons but also in a place that was enclosed by two great rivers. It was very difficult for him or any other person to leave such a place, for the demons held him and the great rivers enclosed him. Since there was no modern transportation, the people had to walk. How was Abraham able to get out of Chaldea? Since his background was so strong, God appeared to him in order that he might come out of it. This is a picture, an illustration, of our situation before we were saved. We all were in a Chaldea. All the young people need to realize that every junior high school is a Chaldea, a place filled with demons. So many of the students are little demons selling drugs and trying to hold you back, saying, “How can you be different from us? If you want to be different from us, where shall you go? There are two great rivers that keep you here. You must stay with us!” Sometimes the husbands are demons to the wives and the wives are demons to the husbands. As far as the worldly people are concerned, whenever a young man gets married he enters into a demonic region. The same is true for every young woman who marries. Consider the example of a young man who falls in love with a certain young lady. This young woman has a tremendous background composed of a great many relatives and friends, all of whom are demonic. If this young man were to marry her, he would fall into a demonic region. If he came to me, I would say, “Don’t think that this young lady is so pretty, nice, and kind. You must look into her background. You are not only marrying her—you are marrying her with her whole background. After you marry a girl with such a demonic background, you will find yourself in Chaldea. The demons there will hold you.” But God has chosen this young man. Do not think that it will be easy for him to believe in the Lord Jesus and be saved. It is not a matter of being saved and waiting to go to heaven. No, in the Bible, to be saved is to be called out of your background, region, and environment. You need to get yourself out.
7我们已经看过，神给亚伯拉罕应许，乃是向他传扬福音。（加三8。）这传扬有一部分就是要亚伯拉罕离开本地。假如你是亚伯拉罕，你要怎么办？在撒拉的背后可能有许多鬼，这些鬼不会同意亚伯拉罕离开迦勒底。这就是荣耀的神向亚伯拉罕显现的原因。既不是天使，也不是尊贵的人物，乃是荣耀的神，亲自向亚伯拉罕显现。那个显现是个大的吸引，激动亚伯拉罕接受神的呼召。马太福音告诉我们，当主耶稣在加利利海边行走的时候，祂呼召彼得、安得烈、雅各和约翰。（太四18～22。）主耶稣只是对他们说，『跟从我，』他们就跟从了祂。多年来我不明白这事。这个小小的拿撒勒人耶稣说了一句『跟从我，』他们就跟从了祂。我不明白这事，直到有一天，我注意到这位在加利利海边行走的耶稣是一道大光。（太四16。）彼得、安得烈、雅各和约翰都是被这大光吸引。当耶稣看著他们并呼召他们时，他们就被祂吸引。表面上呼召他们的是一个贫穷的拿撒勒人，事实上祂是荣耀的神。同样，荣耀的神在鬼的地方，被大水所围的地方，向亚伯拉罕显现。我信在原则上，我们都经历过这种显现。得救不仅是听见福音的传扬，点头接受，然后承认自己是罪人，并且相信主耶稣。虽然这是对的，但我必须说，一个真正得救的人乃是有耶稣显现的人。
7As we have seen, God’s promise to Abraham was a preaching of the gospel (Gal. 3:8). As part of this preaching, God told Abraham to get out of his country. What would you have done if you had been Abraham? Behind Sarah there might have been many demons, and these demons would not agree with Abraham’s getting out of Chaldea. This was the reason that the God of glory appeared to Abraham. It was neither an angel nor a dignified person who appeared to Abraham but the God of glory Himself who appeared to him. That appearing was a great attraction, inciting Abraham to take God’scall ing. In Matthew we are told that as Jesus walked by the sea of Galilee He called Peter, Andrew, James, and John (Matt. 4:18-22). The Lord Jesus simply said to them, “Follow Me,” and they followed Him. For many years I was unable to understand this. The little Jesus of Nazareth spoke the words, “Follow Me,” and they followed Him. I did not understand this until one day I noticed that the Jesus who walked by the sea of Galilee was a great light (Matt. 4:16). Peter, Andrew, James, and John were all attracted by that great light. When Jesus looked at them and called them, they were attracted to Him. Apparently, the One who called them was a poor Nazarene; actually, He was the God of glory. Likewise, the God of glory appeared to Abraham in the land of demons, a land enclosed by great waters. I believe that, in principle, we all have experienced such an appearing. To be saved is not merely a matter of hearing the preaching of the gospel, nodding your head, and then confessing that you are a sinner and that you believe in the Lord Jesus. Although this is correct, I must say that a true saved one is one who has had the appearing of Jesus.
8当我们悔改信主的时候，很多人似乎看见了『那显在耶稣基督面上之神的荣耀。』（林后四6。）这一点对我
8In our conversion many seemed to see “the glory of God in the face of Christ” (2 Cor. 4:6). This became a great stimulation to so many of us
9们很多人成了很大的激励。
9
10我们这些得救的人都有过耶稣的显现。这不是发生在外面，乃是发生在我们深处的灵里。虽然我们可能忘掉我们得救的日子，甚至年分，但绝不能忘记我们在深处看见耶稣的时候。耶稣向我们显现，我们遇见了祂。这是得救的真正经历。得救就是蒙召。在主耶稣向你显现之前，你觉得要成为真基督徒不容易。你的背景和环境不允许你和别人有分别。然而有一天，祂向你显现了。哦，那在荣耀里活的耶稣向你显现了。那就是你的蒙召，也就是祂的分别和祂的拯救。藉著这样向你显现，祂就呼召了你，拯救了你，并且分别了你。亚伯拉罕有同样的经历。神的显现强烈的吸引了亚伯拉罕。这个显现就是亚伯拉罕接受神呼召的动机和力量。你若想想看亚伯拉罕的背景和他的处境，就会领会若没有这样的吸引和激励，他不可能接受神的呼召。
10We, the saved ones, have all had the appearing of Jesus. This did not occur in an outward way, but in our spirit deep within. Although we might forget the day or even the year when we were saved, we can never forget the time that, deep within, we saw Jesus. Jesus appeared to us and we met with Him. This is the real experience of being saved. To be saved is simply to be called. Before the Lord Jesus appeared to you, you found it difficult to be a genuine Christian. Your background and surroundings did not allow you to be different from others. One day, however, He appeared to you. Oh, the living Jesus in glory appeared to you. That was your calling. It was also His separating and His saving. By appearing to you in this way, He called you, saved you, and separated you. Abraham had the same kind of experience. That appearing of God strongly attracted Abraham. This appearing was Abraham’s motive and strength to accept God’scall ing. If you consider Abraham’s background and situation you will realize that without such an attraction and stimulation, it would have been impossible for him to accept God’scall ing
（b）神的呼召
b) God’sCall ing
11动机和力量的第二个因素是神的呼召。（徒七3～4，创十二1。）神不是只向亚伯拉罕显现而不向他说话。当神临到亚伯拉罕的时候，神呼召了他。神向亚伯拉罕说话。呼召就是说话。听见神说话不是一件小事。我们得救时，都经历过耶稣的显现。当祂向我们显现的同时，祂向我们说话。这是神圣的说话，在灵里的说话。我们很多人能作见证，当我们得救时，我们在深处觉得主耶稣向我们说话。或许当你是个学生的时候，主耶稣临到你，并且说，『你在这里作甚么？』
11The second factor of the motive and strength was God’scall ing (Acts 7:3-4; Gen. 12:1). God did not appear to Abraham without speaking to him. When He came to Abraham, He called him. God spoke to Abraham. Calling means speaking. It is not a small thing to hear God’s speaking. At the time we were saved, we all experienced the appearing of Jesus. At the same time that He appeared to us, He spoke to us. There was a divine speaking, a kind of speaking in the spirit. Many of us can testify that at the time we were saved, deep within us we had the consciousness that Jesus was speaking to us. Perhaps the Lord Jesus came to you when you were a student and said, “What are you doing here
12你回答说，『我在读书，要得学位。』主又问你：『为著甚么？』你答说，『为著将来过好的生活。』之后主问说，『然后又怎样？你的将来又如何？』对另外一个人，主耶稣的说话并不相同。祂说，『看看你是多么有罪，多么坏，多么可怜！』有的人回答主说，『别搅扰我。』主就说，『我爱你，我要救你。你不知道我是耶稣么？我要把你从可怜的光景中救出来。你不愿意接受我么？』对另外一个人，主耶稣说，『你不知道我是那活的一位么？我是惟一能给你永远生命的一位。』我们很多人听见过这些话，不是从传道人口中，乃是从活的耶稣口中。你记得当你蒙召得救的时候，那位活的耶稣向你显现时所说的话么？那些非基督徒，包括自称是基督徒的，不会有这种经历，他们反而认为这是迷信。但这不是迷信！荣耀的神临到我们，向我们说了话。亚伯拉罕能说，『不要对我说这是迷信，我听见过祂说话。祂说，离开你的本地！这话不是来自我的父亲或我的妻子；这是荣耀的神说的。』请诚实的告诉我，你没有听过耶稣的说话么？我不相信得救的人会再次失丧。虽然得救的人会退后，但他绝不能忘记耶稣的显现和说话。他甚至会说，『我不信耶稣了。』但主在他深处说，『你怎能说你不再信我了？』你绝不能忘记祂向你的显现和说话。很多年轻人问我，真假基督徒有甚么区别？他们都声称自己相信耶稣。我能给的最好答案乃是：真基督徒有耶稣的说话，而自称是基督徒的，只得著道理的传扬。一个真基督徒至少有一次，在他的深处直接听到耶稣藉著活的灵说话。那个说话就是使我们都能接受神的呼召的力量。
12You answered, “I am studying to get my degree.” Then the Lord asked, “For what?” You replied, “To make a good living in the future.” After this, the Lord asked, “Then what? What about your future?” With others, the Lord Jesus has spoken in a different way, saying, “Look at how sinful you are, at how bad and poor you are!” In response to this, some have said to the Lord, “Don’t bother me.” Then the Lord said, “I love you. I want to save you. Don’ty ou know that I’m Jesus. I want to rescue you from your poor situation. Aren’ty ou willing to take Me?” To others of us the Lord Jesus said, “Don’ty ou know that I am the living One. I am the only One who can give you eternal life.” Many of us have heard words such as these, not out of the mouth of a preacher but out of the mouth of the living Jesus. Do you recall the kind of speaking you heard from the living Jesus when He appeared to you at the time you were called and saved? The non-Christians, including the professing Christians, have not had this kind of experience and they consider it as superstition. But it is not superstition! The God of glory has come to us and spoken to us. Abraham could say, “Don’t tell me that this is a superstition. I heard Him speak. He said, ‘Get thee out of thy country!’ This word did not come from my father or from my wife. It was spoken by the God of glory.” Tell me honestly, have you not heard the speaking of Jesus? I do not believe that any saved person will ever be lost again. Although a saved one may backslide, he can never forget the appearing and the speaking of Jesus. He might even say, “I don’t believe in Jesus anymore,” but deep within the Lord says, “How can you say that you don’t believe in Me anymore?” You can never forget His appearing and His speaking to you. A good number of young people have asked me what is the difference between a true Christian and a false Christian. All of them profess to believe in Jesus. The best answer that I can give is this: a true Christian has had the speaking of Jesus, but the professing Christian only has the preaching of a doctrine. A genuine Christian has, at least once, heard the speaking of Jesus by the living Spirit directly in the depths of his being. That speaking was the strength that enabled all of us to accept God’scall ing.
（c）神的应许
c) God’s Promise
13接受神呼召的动机和力量，第三面是神的应许。（创十二2～3。）神向我们所说的话，大多是应许。如果神说，『我不是要搅扰你；我是要拯救你。』那是应许。如果祂说，『我爱你。』那也是应许。祂对我们所说的，大多是应许。
13The third aspect of the motive and strength to accept God’scall ing is God’s promise (12:2-3). Most of God’s speaking to us is His promise. If God says, “I don’t want to bother you; I want to save you,” that is a promise. If He says, “I love you,” that also is a promise. Most of what He speaks to us is a promise
14荣耀的神向亚伯拉罕说甚么？首先，祂说，『你要离开本地、本族。』（创十二1。）也许你想这不是应许，但这句话含示应许。当神告诉亚伯拉罕离开他的本地，就含示神应许亚伯拉罕一个地方。不然的话，亚伯拉罕会说，『我若离开了本地，那我要到那里去？』神有一个地方为著亚伯拉罕。甚至那要他离开本地的命令，也含示应许，就是美地的应许。亚伯拉罕能说，『神命令我离开本地，这意思必定是祂有一个地方为著我。』神告诉亚伯拉罕离开本地、本族和父家，往神所要指示他的地方去。那必是一个应许。神的应许是一个激励，叫他离开本地。
14What did the God of glory say to Abraham? Firstly, the God of glory said, “Get thee out of thy country and from thy kindred” (12:1). You may think that this was not a promise. But it implied a promise. When God told Abraham to get out of his country, it implied that God was promising Abraham a place. Otherwise, Abraham would have said, “If I get out of my country, where should I go?” God had a place for Abraham. Even the command to get out of the country implied a promise, the promise of the good land. Abraham could say, Since God commands me to get out of my country, this must surely mean that He has a place for me.” God told Abraham to get out of his country, from his kindred, and from his father’sho use, unto a land that He would show him. That certainly was a promise. God’s promise was an incentive for him to leave his country
《一》使蒙召的人成为大国
(1) To Make the Called “A Great Nation”
15在创世记十二章二节神对亚伯拉罕说，『我必叫你成为大国。』这话与亚伯拉罕的背景是个对比。在巴别，有许多由宗族所组成的邦国。亚伯拉罕活在那种气氛中。当神临到亚伯拉罕，告诉他要离开本地，亚伯拉罕也许在他自己里面说，『成为邦国的事又如何呢？』因此神应许要叫他成为大国。神又说，『我必赐福给你，叫你的名为大。』这与巴别也是对比。当人在巴别造塔。他们是在设法传扬自己的名，但神在祂的应许里，似乎告诉亚伯拉罕：『你不用传扬你的名，我必使你的名为大。你不需要形成邦国，我要叫一国从你而出。』神应许亚伯拉罕，要叫他成为『大国，』这『大国』就是神的国，包含旧约的以色列国、新约的召会、来世的千年国、以及永世里的新天新地。（在千年国里有两部分－属天部分和属地部分。属天部分是诸天的国，过去和现今世代中的得胜者要在这部分与基督同王；属地部分是弥赛亚国，由将来的犹太国所组成。）旧约时代的以色列国、新约时代的召会、要来的千年国、以及永世里的新天新地，都包括在神应许亚伯拉罕所要成为的这『大国』里。这就使亚伯拉罕的名为大。除了主耶稣的名以外，地上没有别的名比亚伯拉罕的名更大。他是这『大国』的父。他是以色列国的父，召会的父，千年国的父，以及永世里所有蒙救赎者的父。这是何等的『大国，』连同何等的大名！
15In 12:2 God said to Abraham, “I will make of thee a great nation.” This word was a contrast to Abraham’s background. At Babel, there were many nations formed with families. Abraham lived in such an atmosphere. When God came to Abraham, telling him to get out of his country, Abraham might have said within himself, “What about the matter of being a nation?” Then God promised that He would make of him a great nation. God also said, “I will bless thee, and make thy name great.” This also was in contrast with Babel. When the people built a tower at Babel, they were trying to make a name for themselves. But God, in His promise, seemed to be telling Abraham, “You don’t need to make a name for yourself. I will make your name great. You don’t need to form a nation. I will make a nation out of you.” God promised Abraham that He would make of him “a great nation.” This “great nation” is the kingdom of God, composed of the nation of Israel in the Old Testament, the church in the New Testament, the millennial kingdom in the coming age, and the new heaven and the new earth in eternity. (In the millennial kingdom there will be two parts — the heavenly part and the earthly part. The heavenly part will be the kingdom of heaven. The overcomers of the past and present ages will be in the heavenly part of the millennium as co - kings with Christ. The earthly part is the Messianic kingdom, the kingdom of the Messiah, composed of the future Jewish nation.) The nation of Israel in the Old Testament age, the church in the New Testament age, the coming kingdom in the millennium, and the new heaven and the new earth in eternity—all are included in this “great nation” which God promised to make of Abraham. In this way Abraham’s name became great. Other than the name of the Lord Jesus, no name on earth is greater than that of Abraham. He is the father of “a great nation.” He is the father of the nation of Israel, the father of the church, and he will be the father of the millennial kingdom and of all the redeemed ones in eternity. What a “great nation” with a great name this is!
《二》赐福给蒙召的入
2) To Bless the Called
16神应许赐福给亚伯拉罕。（创十二。）这福是甚么呢？这福是神创造的福和救赎的福，包括神所要给人的一切福－神自己以及今世和来世神的一切所有。加拉太三章十四节给我们看见，这福至终乃是所应许的那灵：『为叫亚伯拉罕的福，在基督耶稣里可以临到外邦人，使我们藉著信，可以接受所应许的那灵。』因为那灵就是神自己，所以这意思就是，神应许要将祂自己当作福，赐给亚伯拉罕。
16God promised to bless Abraham (12:2). What is this blessing? It is the blessings of God’s creation and2 redemption, including all that God wants to give man— God Himself and all that He has in this age and in the age to come. Galatians 3:14 shows us that this blessing eventually is the promise of the Spirit: “That the blessing of Abraham might come to the nations in Jesus Christ, that we might receive the promise of the Spirit through faith.” Since the Spirit is God Himself, this means that God promised that He would give Himself to Abraham as the blessing.
《三》使蒙召的人成为地上万族的褔
3) To Make the Called a Blessing to All Families of the Earth
17神不仅应许祂自己要成为亚伯拉罕的福，也应许使亚伯拉罕成为地上万国万族的福。（创十二3。）在祂的呼召里，神从亚当转到亚伯拉罕。这是说祂已经放弃了亚当族类。但在祂的应许里，神藉著亚伯拉罕的子孙－基督，又从亚伯拉罕转回到亚当族类的万族。（加三14。）这是非常有意思的。首先，神从亚当转到亚伯拉罕，至终，祂藉著基督又从亚伯拉罕转回到受造的族类。在这新的转向里我们都被神得著了。表面看来，神已经离开我们，转到亚伯拉罕；然后神似乎对亚伯拉罕说，『我不仅将我自己当作福赐给你，我也要使你成为福，赐给亚当族类中一切可怜的人。亚伯拉罕，让我们回去罢。』我们可以说神作了一个回转。藉这回转，外邦中一切蒙召的人都被召聚来了。
17God not only promised that He Himself would be a blessing to Abraham, but that Abraham would be a blessing to all the families, all the nations, of the earth (12:3). In His calling, God turned from Adam to Abraham. This meant that He had given up the Adamic race. But, in His promise, God made another turn from Abraham back to all the families of the Adamic race through Christ, the seed of Abraham (Gal. 3:14). This is very meaningful. Firstly, God turned from Adam to Abraham and, eventually, He turned from Abraham through Christ back to the created race. By this new turn we all were captured. It appeared that God had left us and had turned to Abraham. Then God seemed to say to Abraham, “I will not only give Myself to you as a blessing, but I will make you a blessing to all those pitiful people of the Adamic race. Abraham, let us go back.” We may say that God made a U-turn. Byth i sU-turn all of the called ones from the nations have been gathered in
18关于我们对犹太人的态度，让我说一句话：永远不要苦待犹太人。神说，『为你祝福的，我必赐福他们；那咒诅你的，我必咒诅他。』（在这里，『他们』和『他』指明复数和单数的人。）你读历史，会发现在已过二十五个世纪中，从尼布甲尼撒毁坏耶路撒冷直到现在，凡咒诅犹太人的国家、人民、种族或个人，都受了咒诅，但凡祝福犹太人的，都蒙了祝福。在历史上，没有一个国家的元首死得像希特勒那么惨。希特勒这样惨死，是因为他咒诅了犹太人，以致自己受了咒诅。今天美国帮助以色列国，因此美国必定在神赐福之下。这不是我的意见，这是根据创世记十二章三节神的应许。
18Let me say a word about our attitude toward the Jews. Never mistreat the Jewish people. God said, “I will bless them that bless thee, and curse him that curseth thee.” (In this word, “them” and “him” indicates people in both plural and singular number.) If you read history, you will find that during the past twenty-five centuries, from the time that Nebuchadnezzar destroyed the city of Jerusalem until now, every country, people, race, or individual that has cursed the Jewish people has received a curse. However, whoever blesses the Jewish people receives a blessing. No leader in history died in such a pitiful way as Hitler did. Hitler died in that way because he was cursed for his cursing of the Jewish people. Since the United States is helping the nation of Israel today, surely the United States is under God’s blessing. This is not my opinion. This is according to God’s promise in Genesis 12:3.
《四》神的应许就是所传给亚伯拉罕的福音
4) God’s Promise Being the Gospel Preached to Abraham
19当我年轻的时候，我读到创世记十二章二至三节，我没有得到甚么启示。这些经节好像硬骨头一样。神对亚伯拉罕说，要使他成为大国，要赐福给他，并且使他成为祝福，我不明白神在说些甚么。但经过多年之后，靠著加拉太三章的帮助，我回头读这些经节，才明白创世记十二章二至三节神给亚伯拉罕的应许，乃是祂向亚伯拉罕传的福音。神应许的三项－使亚伯拉罕成为大国，赐福给他，使他成为地上万族的福－乃是所传给亚伯拉罕的福音。（加三8。）神应许的内容正是福音的内容。首先，福音的传扬开始于这些话：『你们要悔改，因为诸天的国已经临近了。』（太三2。）我们看过，神应许亚伯拉罕的『大国，』就是这里所题诸天的国。其次，神应许亚伯拉罕的福乃是那灵，就是神自己。在福音里，当我们为国度悔改之后，我们需要相信，好得著永远的生命，这生命是在那灵里。按照加拉太三章十四节，向亚伯拉罕所应许的福，就是所应许的那灵，乃是福音的福。这福，作为第三项，乃是为著万国，因为神说，『地上的万族都要因你得福。』
19When I read 12:2-3 as a young man, I was not inspired by it. These verses seemed to be dry bones. I did not understand what God was talking about when He told Abraham that He would make of him a great nation, and that He would bless him, and make him a blessing. Eventually, after many years, I came back to these verses with the help of Galatians 3. I came to realize that God’s promise to Abraham in 12:2-3 was the preaching of the gospel. The three items of God’s promise—to make of Abraham a great nation, to bless him, and to make him a blessing to all the families of the earth—were the gospel preached to Abraham (Gal. 3:8). The contents of God’s promise are exactly the same as the contents of the gospel. Firstly, the preaching of the gospel opens with the words, “Repent, for the kingdom of the heavens has drawn near” (Matt. 3:2). As we have seen, the “great nation” refers to the kingdom. Secondly, the blessing that God promised Abraham was the Spirit, that is, God Himself. In the gospel, after we repent for the kingdom, we need to believe that we may have eternal life, which is in the Spirit. The blessing promised to Abraham, which, according to Galatians 3:14, is the promise of the Spirit, is the very blessing of the gospel. This blessing, as the third item, is for all the nations, for it is said, “In thee shall all families of the earth be blessed
《五》含示神永远的目的
5) Implying God’s Eternal Purpose
20神对亚伯拉罕的应许，含示祂永远的目的。神永远的目的乃是要人彰显祂并代表祂。神说，祂要使亚伯拉罕成为大国，并且要赐福给他。国度是管治以代表神的事，而福是灵里的形像以彰显神的事。我们都要藉著主灵变化成为与祂同样的形像。（林后三。）这需要我们有重生的灵。有人会问说，为甚么创世记一章二十六至二十八节先题有祂的形像彰显祂，然后才题有祂的管治代表祂？原因就是：在那里我们看见神原初的目的。但因著人堕落了，人必须先悔改才能回到起初。所以在福音里，管治在先，形像随后。在神原初的目的里，先有形像后有管治，但由于人的堕落，在福音里次序就倒过来了。
20God’s promise to Abraham implied His eternal purpose. God’s eternal purpose is that man express and represent Him. God said that He would make of Abraham “a great nation” and that He would bless him. A nation is a matter of dominion to represent God, and blessing is a matter of image in the Spirit to express God. We all shall be transformed into His image by the Lord Spirit (2 Cor. 3:18). This requires that we have a regenerated 18 spirit. Some may ask why 1:26, 28 mention expressing God with His image first and representing Him with His dominion second. The reason for this is that there we see God’s original purpose. But because man has fallen, in the gospel man has to repent in order to come back to the beginning. Therefore, in the gospel, dominion is first and image follows. In God’s original purpose, it was image and dominion, but, due to the fall, in the gospel the order is reversed.
《六》神永远的目的、应许、褔音和成就，内容都是一样
6) The Contents in God’s Eternal Purpose, Promise, Gospel, and Fulfillment Being the Same
21神永远的目的、应许、福音和成就，内容都是一样。这是很有趣的事。
21In God’s eternal purpose, promise, gospel, and fulfillment, the contents are the same. It is very interesting to see this
《1》在神永远的目的里－对亚当
a) In God’s Eternal Purpose—with Adam
22神永远的目的有两项：形像以彰显神并管治以代表神。
22In God’s eternal purpose we have two items: image to express God and dominion to represent God
《2》在神的应许里－对亚伯拉罕
b) In God’s Promise—to Abraham
23神对亚伯拉罕的应许，首先题到国度，是为著管治以代表神，然后题到福，就是形像以彰显神。
23As we have seen, in God’s promise to Abraham, the nation, which is for dominion to represent God, is mentioned first and the blessing, which is for the image to express God, is mentioned second
《3》在福音里－对信徒
c) In the Gospel—with the Believers
24在福音（救恩）里，信徒首先是为著国度悔改。（太三2。）这悔改乃是为著管冶以代表神。其次，我们接受永远的生命。（约三16。）这接受是为著形像以彰显神。
24In the gospel (salvation) with the believers we firstly have repentance for the kingdom (Matt. 3:2). This repentance is for the dominion to represent God. Secondly, we have the matter of receiving eternal life (John 3:16). This receiving of eternal life is for the image to express God
《4》在成就里－在新耶路撒冷
d) In the Fulfillment—in the New Jerusalem
25在成就里，就是在新耶路撒冷里，也看到同样的内容。整个新耶路撒冷有神显出来的样子。神显出来的样子好像碧玉。启示录四章三节说，那坐在宝座上的，显出来的样子好像碧玉。在启示录二十一章十一和十八节，我们看见说到整座新耶路撒冷的光辉如同碧玉。新耶路撒冷的城墙和全城，与神显出来的样子－碧玉－一样。这就是说，在永世里全新耶路撒冷都要彰显神。此外，在永世里，新耶路撒冷所有得救的人，要与神一同作王掌权，（启二二5，）这是管治以代表神。我们在蒙召得救时，虽然并不关心神的管治和形像，但在神的呼召和说话中，我们深处领会，这些事乃是含示在内。我们在得救后，就知道需要在神的治理下。这就是国度，就是管治。并且，在我们里面深处有个感觉，我们在得救后必须荣耀神。这就是形像以彰显神。可是，在得救以后，我们大多遇到一些错误的传道人，告诉我们许多错误的东西，把我们从神的目的岔出去。赞美主，在神的恢复里，祂已经把我们恢复到祂原初的目的，把我们带回到起初。我们这一班真正蒙召的人，亚伯拉罕的子孙，接受了神的呼召，连同祂的说话和应许，现在是在祂的国度里代表祂，并且有祂的形像彰显祂。
25We also see the same contents in the fulfillment, in the New Jerusalem. The entire New Jerusalem will bear God’s appearance. God’s appearance resembles jasper. Revelation 4:3 says that God, the One sitting on the throne, has the appearance of jasper. In Revelation 21:11, 18b, we see that the whole New Jerusalem shines like jasper. The appearance of the wall and of the entire city of New Jerusalem will be the same as God’s appearance — jasper. This means that in eternity the whole New Jerusalem will express God. Furthermore, in eternity all the saved ones in the New Jerusalem will reign as kings with God (Rev. 22:5). This will be the dominion to represent God. Although we did not care about God’s dominion and image at the time we were called and saved, deep within, in God’s calling and speaking, we realized that these matters were implied. After being saved, we had the realization that we needed to be under God’s ruling. This is the kingdom, the dominion. Also, deep within us, we had the sensation that, after being saved, we had to glorify God. This is the matter of image to express God. However, after we were saved, most of us met some mistaken preachers who told us many wrong things that distracted us from God’s purpose. Praise the Lord that in God’s recovery He has recovered us to His original purpose and He has brought us back to the beginning. We the real called ones, the sons of Abraham receiving God’scall ing with His speaking and promise, are now in His kingdom to represent Him and have His image to express Him.