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创世记生命读经 · 第40篇

答应神呼召的历程

The Progress in Answering God’s Calling
1我们曾多次指出，在创世记中几乎每一个项目都是种子。在本篇信息中，我们要来看过河这种子，就是第一个过河之人的经历。甚么是过河？过河就是真实并真正的跟从主。跟从主是一件过河的事。讲过河很容易，但是按著亚伯拉罕的经历来看，要有真正的过河并不容易。本篇信息需要来看，亚伯拉罕如何过河。他的经历，就是我们众人的榜样，乃是撒在创世记的另一粒种子。这一粒种子现在长在我们许多人里面。我们何等需要这种子的长大。
1As we have pointed out many times, nearly every item in the book of Genesis is a seed. In this message we come to the seed of river crossing, to the experience of the first river crosser. What is river crossing? It is the real and actual following of the Lord. Following the Lord is a matter of crossing the river. Although it is easy to talk about river crossing, it is not easy to have the real river crossing according to the experience of Abraham. In this message we need to see how Abraham crossed the river. His experience, an example for us all, is another of the seeds sown in Genesis. This seed is now growing in so many of us. How we need the growth of this seed
（1） 历程
2) The Progress
（a）在米所波大米迦勒底的吾珥第一次蒙召
a) Called the First Time at Ur of Chaldea in Mesopotamia
2研读神的话最好的方法，是把话的一部分与另一部分作比较。关于神对亚伯拉罕的呼召，我们可以这样作，因为在创世记十二章和行传七章都题到他的蒙召。靠著主的帮助，我们很容易看见这两段经文的比较。从这两部分的话我们能看见，荣耀的神两次向亚伯拉罕显现。神不是只临到他一次就算了。这不是我们的猜测，这可由行传七章二节得著证明。那里说，当日亚伯拉罕仍在米所波大米，还未住哈兰的时候，荣耀的神向他显现。而创世记十二章一节指出，亚伯拉罕居住在哈兰一段时间之后，神向他显现。凭这两节经文我们看见，神曾在迦勒底的吾珥和哈兰两个不同的地方向他显现。这两次的呼召必定不是同时发生的。第一次的呼召是在亚伯拉罕的父亲还活著的时候，第二次的呼召是在亚伯拉罕的父亲死了以后。这有力的证明，神曾两次向亚伯拉罕显现。神这两次呼召有一个极重要的分别。在第一次的呼召里，神要亚伯拉罕离开本地和亲族。（徒七3。）在第二次的呼召里，神要他离开本地、本族和父家。（创十二1。）神第二次呼召亚伯拉罕，不仅一般性的题到亚伯拉罕的亲族，还特别的题到他的父家。他离开本族还不彀；他必须从他的父家出来。以后我们会看见为甚么这样。但现在我们能看见，亚伯拉罕在两个不同的地方，经历了两次不同的呼召。在第一次的呼召里，神要他离开本地和亲族：在第二次的呼召里，神要他离开本地、本族和父家。
2The best way to study the Word is to compare one portion of it with another. We may do this with respect to the calling of Abraham, for his calling is mentioned in both Genesis 12 and Acts 7. By the help of the Lord, it is easy for us to see the comparison in these two passages. We can see from these two portions of the Word that the God of glory appeared to Abraham twice. God did not come to him once for all. This is not our guess; it is proved by Acts 7:2 which says that the God of glory appeared to Abraham before he dwelt in Haran, while he was still in Mesopotamia. Then Genesis 12:1 indicates that after Abraham had dwelt in Haran for a time, God appeared to him again. By these two verses we see that God appeared to Abraham in two different places: at Ur of Chaldea and at Haran. It is certain that these two callings did not occur at the same time. The first call came while Abraham’s father was still a live, and the second came after his father had died. This is a strong proof that God appeared to Abraham twice. There is a very crucial difference between these two callings of God. In the first calling God told Abraham to get out of his country and his kindred (Acts 7:3). In the second calling God told him to get out of his country, his kindred, and his father’sho use (Gen. 12:1). When God called Abraham the second time, He not only mentioned Abraham’skin dr ed in a general way but his father’s house in a particular way. It was not sufficient for him to leave his kindred; he had to come out of his father’sho use. Later on we shall see the reason for this. But now we can see that Abraham experienced two different callings at two different places. In the first calling God told him to get out of his country and his kindred, and in the second calling He told him to get out of his country, his kindred, and his father’sho use.
3我们一旦看见这两次呼召的事，一切就清楚了。在我年轻的时候，有些教师告诉我，行传七章是引用创世记十二章，这些教师从未清楚的点出，神两次呼召亚伯拉罕。可能你们有些读这篇信息的，仍持守这观念，以为行传七章是引用创世记十二章。但行传七章的呼召是发生在亚伯拉罕被带到哈兰之前，而创世记十二章的呼召是发生在他在那里住了一段时间之后。行传七章的呼召，是在创世记十二章的呼召之前。
3Once we see this matter of the two callings, everything is clear. When I was young, I was told by certain teachers that Acts 7 was a quotation of Genesis 12. These teachers never pointed out clearly that God called Abraham twice. Perhaps some of you reading this message still hold on to the concept that Acts 7 is a quotation of Genesis 12. But the call in Acts 7 occurred before Abraham was brought to Haran, and the call in Genesis 12 happened after he had lived there for a time. The call in Acts 7 preceded the call in Genesis 12
（b）没有立即顺从神的呼召
b) Not Obeying God’sCall ing Right Away
4为甚么神需要向亚伯拉罕显现两次，呼召两次呢？为甚么神需要重复祂的呼召呢？就神来说，祂无须重复呼召；需要重复呼召的乃是亚伯拉罕。几乎没有人一次经历神的呼召，就立刻过河。我们中间没有一个人答应神的呼召，不是拖泥带水的。很少人是干净俐落的答应神的呼召。或许你说，『彼得和约翰在加利利海边被主呼召时如何呢？主呼召他们，他们立刻跟从了主。』你若读另一部分的经文，会看见甚至这些使徒也是拖拖拉拉的。干净俐落的答应神的呼召并不容易。我们总是拖泥带水的往前。我们的亲戚可能是泥巴，而我们自己可能是水。虽然你已经从神接受了呼召，却让你的亲戚成为拖拉你脚的泥巴，而你自己是又脏又黑的水。你就是在这种泥水中拖拖拉拉的往前。
4Why did God need to appear to Abraham twice and call him twice? Why did God need to repeat His calling? As far as God was concerned, there was no need for Him to repeat His calling. It was Abraham who needed the repetition. There is hardly one who has experienced God’scall ing just once and then immediately crossed the river. No one among us has ever answered God’scall ing without dragging his feet through mud and water. Hardly anyone has ever given a clean-cut answer to God’scall ing. You may say, “What about Peter and John when they were called by the Lord by the Sea of Galilee? The Lord called them, and they followed Him immediately.” If you read other portions of the Word, you will see that even these disciples were dragging their feet. It is difficult to have a clean-cut answer to God’scall ing. We always drag our feet through mud and water. Our relatives might be the mud and we ourselves might be the water. Although you might have received the calling from God, you allow your relatives to be the mud through which you drag your feet. And you yourself are the water, the dirty and black water. You drag your feet through this mud and water
5亚伯拉罕住在吾珥的时候，荣耀的神突然向他显现。这个显现带进了光。（吾珥的意思是光。）在属鬼之地，满了鬼之地，（迦勒厎的意思是属鬼的，）荣耀的神显现了，并且带进了光。这是非常有意思的。每当神来呼召人的时候，总是有光。当大数的扫罗往大马色去逼迫那里的基督徒时，在途中有光从天上照著他。（徒九1～3。）在那个时刻，扫罗是在吾珥，在光的底下。当你蒙召的时候，你也是在光的底下。你看见了你所处的地方，你的环境和周围，不是你停留的正确地方。你是在吾珥，在光的地方蒙了召。（c）兄弟死后被他父亲带至哈兰我相信亚伯拉罕是在年轻时就蒙神呼召的。他也许告诉过他的父亲他拉和他的亲戚，这位神如何向他显现，要他离开本地和亲族。也许亚伯拉罕没有勇气自己离开。创世记十一章二十八节告诉我们：『哈兰死在他的本地迦勒厎的吾珥，在他父亲他拉之先。』哈兰可能是亚伯拉罕的哥哥，并且他可能反对神对亚伯拉罕的呼召。也许神等待了一段时间。因著亚伯拉罕仍不采取行动，神就把反对的哈兰取去了。哈兰可能是他拉的长子。长子的死亡也许是对父亲的警告，不要再逗留。他拉这名字的意思就是逗留、迟延或缓慢。他拉带著全家，与他们一同从迦勒底的吾珥出发，然后住在哈兰。（创十一31，徒七4上。）发起离开吾珥的不是亚伯拉罕，乃是他的父亲。他拉和他的家人可能沿幼发拉底河岸向北行进。至终，至少行了五百哩路之后，他们来到哈兰。照著古时旅行的方法，从吾珥走到哈兰需要半个多月的时间。他们虽然行了这么长的路程，却没有照著神希望他们作的渡河。你沿著河岸不过河，拖延了多少年？也许你说，『赞美主，我已经不在吾珥了。』是的，你不在吾珥，但你仍在河的那一边。就是在召会生活中，你也是沿著河岸走而没有过河。你们许多人已经向北走，但仍在对岸；就连这个向北走，还是由于神的作为。
5While Abraham was living at Ur, the God of glory suddenly appeared to him. This appearing brought in light. (The name Ur means light.) In a demonic land, a land full of demons (Chaldea means demonic), the God of glory appeared and brought in light. This is very meaningful. Whenever God comes to call a man, there is always light. While Saul of Tarsus was on the way to Damascus to persecute the Christians there, a light from heaven shone upon him (Acts 9:1-3). At that moment, Saul was at Ur. He was under the light. When you were called, you also were under the light. You saw that your place, your environment and surroundings, was not the right place for you to stay any longer. You were called at Ur, the place of light. c) Taken to Haran by His Father after His Brother’s Death I believe that Abraham received God’scall ing when he was young. He might have told his father, Terah, and his relatives how God had appeared to him and had told him to get out of his country and his kindred. Abraham probably did not have the boldness to do this himself. In 11:28 we are told that “Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.” Haran might have been Abraham’sold er brother and he might have opposed God’scall ing to Abraham. It might have been that God waited a certain period of time. When Abraham still did not take any action, God took away Haran, the opposing one. Haran might have been Terah’s eldest son. The eldest son’s death might have been a warning to the father not to tarry any longer. The name Terah means to tarry, to delay, or to be laggard. Terah took the whole family, went forth with them from Ur of the Chaldees, and dwelt in Haran (11:31; Acts 7:4a). It was not Abraham who took the initiative to leave Ur; it was his father. Terah and his family might have traveled northward along the side of the river Euphrates. Eventually, after a journey of at least five hundred miles, they came to Haran. According to the ancient method of travel, it must have taken over half a month to travel from Ur to Haran. But although they made such a long journey, they never crossed the river as God wanted them to. How many years have you been dragging along the side of the river without crossing it? You may say, “Praise the Lord that I am no longer in Ur.” Right, you are not in Ur, but you are still on the other side of the river. Even in the church life you have been journeying along the riverside without crossing the river. Many of you have journeyed northward but are still on the other side. But even this journey northward was caused by God’s doing.
6在吾珥有一个人名叫哈兰，现在我们看见有一座城也叫哈兰。这是说他们离开了一个哈兰，又进入另一个哈兰。在神的眼中，两个都是一样；不管哈兰是一个人还是一个地方，都是哈兰。哈兰这名字的意思是『枯干。』当这作哥哥的反对神的呼召时，他必是枯干的。任何想要阻止你接受神呼召的亲戚，就是一个枯干的人；任何拦阻你答应神呼召的地方，也就是一个枯干的地方。你绝不能在那里得著浇灌。在那种枯干的地方，你觉得干渴。我们很多人都经历过这种情形。
6At Ur there was a person named Haran, and now we see a city with the same name. This means that they left one Haran and came into another. In the eyes of God, both are the same. Whether Haran is a person or a place, it is still Haran. The name Haran means dry. When the elder brother was opposing God’scall ing, he must have been dry. Any relative who tries to prevent you from accepting the Lord’s calling is a dry one, and any place that hinders you from answering God’scall ing is a dry place. You can never be watered there. In such a place you have the sensation of dryness. Many of us have experienced this.
（d）父亲死后在哈兰第二次蒙召
d) Called the Second Time at Haran after His Father’s Death
7基督徒惯于高举亚伯拉罕，把他看得非常高。但他不是那么高；他同我们一样低。当神临到亚伯拉罕的时候，他缺少勇气行动。最后他父亲行动了，带著全家往哈兰去。他们住在那里，直到父亲死去。（创十一32。）然后神向亚伯拉罕显现，再呼召他。（创十一32～十二3，徒七4下。）亚伯拉罕迟延答应神的呼召，使两个人死去－他的哥哥死在吾珥，父亲死在哈兰。亚伯拉罕采取了两个步骤，每一个步骤都是因著一个近亲的死亡。
7Christians are used to exalting Abraham. He is considered as being very high. But Abraham was not that high; he was as low as we are. When God came to Abraham, he lacked the boldness to take action. His father finally acted, taking the family to Haran where they dwelt until the father died (11:32). Then God appeared to Abraham and called him again (11:32— 12:3; Acts 7:4b). Abraham’s delay in answering God’scall ing caused two deaths, the death of his brother at Ur and the death of his father at Haran. Abraham took two steps, and each step was caused by the death of a close relative
8在第二次的呼召里，神加了一项，告诉亚伯拉罕不仅要离开本地、本族，还要离开父家。（创十二1。）这意思是只准他带著妻子，不准他带著父家任何的成员。神的呼召，第二次比第一次更严格。你若查考所有名字的意思，会看见除了亚伯兰的意思是『尊高的父』之外，惟一具有积极意思的名字就是撒莱，意为『我的公主。』尊高的父是丈夫，公主是妻子。在哈兰，神只呼召这两个人。但亚伯拉罕又拖著泥巴，把他的姪子罗得带在身边。在第二次的呼召里，神不但更严格，而且还给亚伯拉罕福音的应许作为激励，鼓励他答应神的呼召。（创十二～3。）亚伯拉罕接受了更严格的呼召，但随著这呼召的是极大的激励。
8In His second calling God added another item, telling Abraham not only to come out of his country and his kindred but also out of his father’s house (12:1). This means that he was only allowed to bring his wife with him, not any member of his father’sho use. God’scall ing was more severe the second time than it was the first time. If you look into the meaning of all the names, you will see that, apart from the name Abram, which means an exalted father, the only other name with a positive meaning is Sarai, which means my princess. The exalted father was the husband, and the princess was the wife. At Haran God called only these two. But again Abraham dragged his feet through the mud, for he took his nephew Lot with him. In the second calling God was not only more severe, but He also gave Abraham the promise of the gospel as an incentive to encourage him to answer His calling (12:2-3). He received a more severe calling but with a2 great incentive.
（e）拖拖拉拉的顺从神的呼召
e) Obeying God’sCall ing in a Dragging Way
9这一次亚伯拉罕顺从了神的呼召，但实行得并不干净俐落，他还是拖拖拉拉的往前。因为他不只带著妻子撒莱同他一起，还带了姪儿罗得。（创十二4。）罗得是他父家的一员。难道亚伯拉罕没有听见神要他离开父家么？那他为甚么带著父家的一员同他一起？我信我能告诉你原因。在那时候亚伯拉罕已经相当老了，已经有七十五岁。他已经七十五岁，但仍没有亲生的儿子。要走这样长的一段旅程，他实在需要一个年轻人帮助他。那是他的理由。亚伯拉罕也许说，『神呼召我，但我可以丢下姪子么？我不应当爱他么？』就著人来说，大家都要说亚伯拉罕带罗得是对的。
9This time Abraham obeyed God’scall ing, but he did not do so in a clean-cut way. He was still dragging along. We know this because he did not only take his wife Sarai with him but also his nephew Lot (12:4). Lot was a member of his father’s family. Did not Abraham hear when God told him to get out of his father’sho use? Why then did he bring with him a member of his father’s house? I believe that I can tell you the reason. At that time Abraham was quite old. He was seventy-five years of age. Although he was seventy-five years old, he still did not have a son of his own. For such along journey he surely needed a young man to help him. That was his excuse. Abraham might have said, “God called me, but should I leave my nephew? Should I not love him?” Humanly speaking, everyone would say that Abraham was right in bringing Lot.
10罗得这名的意思是甚么？意思是一层幔子，一块包布。你亲爱的家人，你所深爱的，你带著同你一起来答应神呼召的，常常都是你的幔子。看看你的光景。很多人答应神的呼召，都是带著幔子的。罗得并没有帮助亚伯拉罕，反倒为他引来麻烦。我们读到创世记十三章时，会看见罗得给亚伯拉罕引来许多麻烦，最后他必须离开亚伯拉罕。你若察看自己的光景，就会发现正和亚伯拉罕一样。今天人传福音，大多都是告诉人，如果他们相信主耶稣，就可以不下地狱。这很肤浅。从神的观点看，得救乃是蒙召。神所在意的不是地狱，乃是你的本地、本族和父家。神在意你的环境、周围事物和背景。得救乃是从你的背景被召出来，从你目前的周围事物、环境并光景被召出来。得救不仅仅是罪得赦免，得救乃是从你的背景和环境被召出来。
10What is the meaning of the name Lot? It means a veil, a wrapping. Your dear relatives, whom you love so much and whom you would take with you in answering God’scall ing, are always veils to you. Look at your situation. Many of us have answered God’scall ing in away of taking a veil along with us. Lot did not help Abraham at all. Rather, he caused trouble. When we come to Genesis 13, we shall see that Lot caused a great deal of trouble to Abraham and that eventually he had to leave Abraham. If you examine your own situation you will see that probably it was exactly the same as Abraham’s. In the gospel preaching today people are mostly told that if they believe in the Lord Jesus, they will be saved from hell and will go to heaven one day. This is true, but it is shallow. From God’s point of view, to be saved is to be called. God is not concerned about hell but about your country, your kindred, and your father’sho use. God is concerned about your environment, surroundings, and background. To be saved means to be called out of your background, to be called out of your present surroundings, environment, and situation. To be saved is not merely a matter of having your sins forgiven, of being rescued from hell, and of being qualified to go to heaven. To be saved means to be called out of your background and environment
11得救也是旅行、走路、赛跑。『天路历程』是本仁约翰所写很有名的书，内中强调救恩是一个旅程。得救乃是被呼召出来，走上一个旅程。有些人用亚伯拉罕作例证，说了很多有关因信称义的事。但在亚伯拉罕被称义以前，他已经走了一段旅程。他的称义发生在创世记十五章六节，但在创世记十五章以前，至少有三章告诉我们，这个被称义的人是在旅程上。我希望所有的年轻人都能看见这一点。今天年轻人所处的地方比迦勒底更糟。但是赞美主，你们的吾珥更明亮，更有亮光。今天神对年轻人的呼召，比对亚伯拉罕的更清楚，更强烈。年轻人，你们必须离开本地，离开本族，并且远离你们的亲族。得救乃是步上达成神目的的旅程。神来呼召亚伯拉罕是有目的的。你若是按著神的目的蒙祂呼召，祂的呼召就必保证你的得救。你不必太在意你的得救。你若顾到神的目的，神必顾到你的得救。
11To be saved is also to take a journey, to walk along the way, and to run the race. Pilgrim’s Progress, a very famous book written by John Bunyan, stresses the one point that salvation is a journey. To be saved is to be called and to be on a journey. People talk much about justification by faith, using Abraham as the example. But before Abraham was justified, he took a journey. His justification transpired in Genesis 15:6. Before Genesis 15, however, we have at least three chapters telling us that this justified one was on a journey. I hope that all the young people will see this. The place where the young people are today is worse than Chaldea. But praise the Lord, your Ur is brighter and has more light. Today God’scall ing to the young people is clearer and stronger than it was to Abraham. Young people, you must get out of the land, out of the people, and away from your relatives. To be saved is to be on a journey to reach God’s purpose. God came in to call Abraham with a purpose. If you are called by God according to His purpose, your salvation is guaranteed by that calling. You do not need to be concerned about your salvation. If you take care of God’s purpose, He will certainly take care of your salvation
12得救乃是蒙召来达成神的目的。神来呼召亚伯拉罕，并不是为著叫亚伯拉罕不下地狱，或者充满喜乐，而是为著成就神的计画。神呼召亚伯拉罕，是为著达成祂的目的。我们都必须听见这呼召。神有一个计画和目的。祂有一块美地，我们可以进入。亚伯拉罕进入了迦南美地。（创十二4～5。）今天我们的美地是基督、召会和国度。想想看大数扫罗的例子，他曾大胆逼迫召会。在神的眼中，扫罗在逼迫召会的时候，乃是住在『迦勒底。』在他往大马色的路上，主向他显现，光照他，呼召他。扫罗的迦勒底就成了『吾珥，』就是亮光之地。主呼召他，并不是为著拯救他脱离沉沦，甚至也不是为著称义他，虽然这些也包括在主的呼召里；主的呼召乃是叫他离开犹太教的迦勒底。神呼召扫罗离开宗教，为要叫他进入基督、神新约的经纶、召会和国度。保罗真的进入了基督，进入了新约的经纶，进入了召会，并进入了国度。我们若答应神的呼召，顾到祂的目的－叫我们进入基督、新约的经纶、召会和国度，祂绝不会让我们下地狱。不要太管地狱－也不要太想天上。我们有比天上更好的。基督不是比天更好么？神的经纶，三一神分赐到人里面，不是比天更好么？召会不是比天更好么？天是要被震动的。希伯来十二章二十六节说，神不单要震动地，还要震动天。只有神自己是不能震动的。我们已经得了不能震动的国，就是基督与召会。不要太欣赏天。在圣经的末后两章，我们看见新耶路撒冷要从天而降。神要离开天，住在新耶路撒冷，就是召会的完成里，直到永远。
12To be saved is to be called to fulfill God’s purpose. When God came in to call Abraham, it was not for the purpose that Abraham be saved from hell or filled with joy; it was for the purpose of fulfilling God’s plan. God called Abraham for the fulfillment of His purpose. We all must hear this calling. God has a plan and a purpose. He has a good land that we may enter into. Abraham went into the good land of Canaan (12:4-5). Our good land today is Christ, the church, and the kingdom. Consider the case of Saul of Tarsus who boldly persecuted the church. In the eyes of God, while Saul was persecuting the church, he was living in “Chaldea.” On the road to Damascus, the Lord appeared to him, shined upon him, and called him, and Saul’s Chaldea became “Ur,” the place of light. The Lord did not call him in order to save him from hell to heaven, or even to justify him. Although these are included in the Lord’scall ing, the Lord called him out of a Judaistic Chaldea. The Lord called Saul out of that religion in order that he might enter into Christ, God’s new covenant economy, the church, and the kingdom. And Paul did get into Christ, into the New Testament economy, into the church, and into God’skin gdom. If we answer God’scall ing, taking care of His purpose that we enter into Christ, the New Testament economy, the church, and the kingdom, He will not allow us to go to hell. Do not be concerned about hell, and do not consider that much about heaven. We have something better than heaven. Is not Christ better than heaven? Is not God’secon o my, the dispensation of the Triune God into man, much better than heaven? Is not the church better than heaven? Heaven is going to be shaken. Hebrews 12:26 says that God is going to shake not only the earth but also heaven. Only God Himself is unshakable. We have received an unshakable kingdom, which is Christ with the church. Do not appreciate heaven so much. In the last two chapters of the Bible we see that the New Jerusalem will descend out of heaven. God is going to leave heaven and dwell in the New Jerusalem, which is the consummation of the church, for eternity
13我们都必须看见，得救乃是蒙召以达成神的目的。得救乃是从许多消极的光景被拯救出来，好进入神的目标。许多基督徒已经得救，但他们从未进入神的目标。首先，神的目标是基督。我们是在基督里，我们是在基督的享受里。这就是神的美地。其次，神的目标是召会。多年前我还没有看见，从某种意义说，召会也是迦南美地。不仅如此，神新约的经纶、国度、并安息日的安息，今天对我们也都是美地。你在迦南美地么？如果在，那就是说你是在基督里，在基督的丰富和享受里。也就是说，你是在神新约的经纶和召会生活里。我们许多人在得救多年之后才过河。在过河之前，我们既不在神的经纶中，也不在召会中，更不在神的国里。我们有些人以为国度已被悬起来，千年国要在将来才来到，但我们从未进入今天国度生活的实际中。
13We all must see that to be saved means to be called to fulfill God’s purpose. To be saved is to be delivered out of many negative situations so that we may come into God’s goal. Many Christians have been saved, but they have never come into God’s goal. God’s goal firstly is Christ. We are in Christ. We are in the enjoyment of Christ. This is God’s good land. Secondly, God’s goal is the church. Years ago I did not realize that, in a sense, the church is also the good land of Canaan. Furthermore, God’s New Testament economy, the kingdom, and the Sabbath rest, are all the good land to us today. Are you in the good land of Canaan? If you are, it means that you are in Christ, in the riches and the enjoyment of Christ. It also means that you are in God’s new covenant dispensation and in the church life. Many of us were saved for many years before we crossed the river. We were neither in God’secon o my nor in the church. Moreover, we were not in God’skin gdom. Some of us had the concept that the kingdom had been suspended and that the millennial kingdom would come in the future, but we never entered into the reality of the kingdom life today.
1412根据创世记十二章所描绘的，亚伯拉罕虽然是拖拖拉拉的往前，但希伯来十一章八节告诉我们，他因著信服从神的呼召，出去的时候，还不知往那里去。在神的呼召里，神确切的告诉亚伯拉罕要离开甚么，但并没有清楚告诉他要往那里去。亚伯拉罕服从了神的呼召，因著信出去。这是一件大事。一面说，他是拖拖拉拉的往前；另一面说，他因信走了一大步。他不知道要往那里去，这使他信靠神，并一直仰望主。可以说，活的神是他旅行的路线图。
14Although according to what is portrayed in Genesis Abraham was dragging along, Hebrews 11:8 tells us that he obeyed God’scall ing by faith and went out without knowing where he was going. In His calling, God told him definitely what he had to leave, but God did not tell him clearly where he had to go. Abraham obeyed God’scall ing and went out by faith. This was great. On the one hand, he was dragging along; on the other hand, he took a great step by faith. His not knowing where to go caused him to trust in God and to look unto the Lord all the time. We may say that the living God was a road map to him for his traveling.
（f）被神迁到迦南地
f) Removed by God into the Land of Canaan
15无论亚伯拉罕怎样耽延著答应神的呼召，他不能使神耽延太久。按照神的感觉，千年如一日。你能耽延神一千年么？没有人能这样作。我们最多耽延祂五十年，这在神眼中不过是一小时多一点。神是主宰一切的，也是有耐心的。神能对哈兰和他拉说，『你们所作的都是徒然。你们死了之后，我要把我所召的人带到我的地方去。』神是神，没有人能阻挠祂。祂一旦拣选并呼召了你，就没有甚么会阻止祂。迟早祂要完成。祂会一次又一次的到你这里来，也会叫人一个接一个的死去。祂总有办法，祂比你大多了。根据行传七章四节，不是亚伯拉罕进入美地，乃是神使他迁到那地。虽然希11:8伯来十一章八节说，亚伯拉罕因著信出去，但行传七章四节说，神使他从哈兰迁到迦南。我们最多只能耽延主一点点时间，至终我们要被祂得著。我们如果耽延，不过耗费我们自己的时间。神告诉亚伯拉罕要离开他的本地。因他没有迅速爽快的去作，神就使他迁到迦南地。
15Regardless of how long Abraham delayed in answering God’s calling, he could not delay God very long. According to God’s feeling, a thousand years are the same as a day. Can you delay God a thousand years? No one can do this. At the most, we might delay him for fifty years, which in God’se yes are a little more than an hour. God is sovereign and patient. God could say to Haran and Terah, “All that you are doing is in vain. After you die, I will bring My called one to My land.” God is God. No one can frustrate Him. Once He has chosen and called you, He will not be stopped by anything. Sooner or later He will get through. He will come to you again and again. If one death is not sufficient to accomplish His aim, there will be another one. He has a way. He is much greater than you are. According to Acts 7:4, it was not Abraham who entered into the good land but God who removed him into the land. Although Hebrews says that Abraham went out by faith, Acts 7:4 says that God removed him from Haran into Canaan. At most, we can delay the Lord for just a short time. Eventually we shall be gained by Him. If we delay, we shall only waste our time. God told Abraham to get out of his country. Since he did not do it in a rapid and clean-cut way, God removed him into His land.
（g）经过那地到达神所确认之处
g) Passing through the Land to the Place Which God Confirms
16在哈兰，亚伯拉罕渡过了大河。过河之后，他在那地到处寄居，向南行直到名叫示剑的地方。（创十二6。）示剑的意思是供应力量的肩膀。在示剑有摩利，那里有一棵橡树。摩利的意思是题供知识的老师。亚伯拉罕旅行到一个地方，可以得著能力和知识。那地是神要他去的地方么？是，我们知道这个，因为在他到达摩利橡树以后，神又向他显现了。（创十二7。）
16At Haran, Abraham crossed the river. After crossing the river, he sojourned through the land, traveling southward until he reached a place called Shechem (12:6). The word Shechem means a shoulder which affords strength. At Shechem was Moreh where there was an oak. The name Moreh means a teacher who affords knowledge. Abraham journeyed to a place where he could get both strength and knowledge. Was that the place where God intended for Abraham to be? Yes. We know this because God did not reappear to Abraham until he had arrived at the oak of Moreh. There God reappeared to him (12:7
17神向你显现，确证你已经到达正确的地方。可能你多年前经历过神的显现。那次以后你就流荡旅行，从一地走到另一地，没有神另一次的显现。有一天你到达摩利橡树，就是召会，主又向你显现了。这个显现确证你已经到达正确的地方。我们很多人能作见证，我们得救以后，在基督教里到处旅行，得不著神的显现。直等我们来到今天的示剑摩利橡树，就是召会生活，里面的显现才再次兴起。我们很多人能作见证，我们在来到召会之后，感到神又向我们显现，告诉我们：『这里就是。』橡树是一种坚壮强硬的树，表征能力。橡树又给人遮荫，免受太阳的炎热。这是很有意思的。我相信在象征上，这是表征召会生活，供我们力量和遮蔽。召会生活加强我们，并遮蔽我们免受太阳的炎热。神在摩利向亚伯拉罕显现，对他说，『我要把这地赐给你的后裔。』（创十二7。）这是神第一次清楚的应许把地给他。在创世记十二章一节，神只对亚伯拉罕说，『往我所要指示你的地去；』神并没有告诉他那地在甚么地方，或者要把那地给他。但在这里神确定的告诉他，那地在甚么地方，并应许要把那地赐给他的后裔。当我们来到神用祂再次的显现来确认的地方，我们也必得著应许，要得著今天的美地－基督、召会和国度。
17God’s reappearing to you confirms that you have arrived at the right place. Perhaps you experienced an appearing of God many years ago. After that time you wandered, journeyed, and traveled from place to place without having another appearing of God. One day, after arriving at the oak of Moreh, the church, the Lord appeared to you again. This appearing confirmed that you had arrived at the right place. Many of us can testify that after we were saved we traveled through Christianity without having God’s reappearing. It was not until we came to today’s Shechem with the oak of Moreh, that is, the church life, that the inner appearing rose up once again. Many of us can testify that after we came to the church, we had the feeling that God had appeared to us again, telling us, “This is the place.” The oak, a strong, hardy tree, signifies strength. An oak tree also affords shade from the heat of the sun. This is very meaningful. I believe that in symbol this signifies the church life which affords us the strength and shade. The church life strengthens us and shades us from the heat of the sun. When God appeared to Abraham at Moreh, He said to him, “Unto thy seed will I give this land” (12:7). This was the first time that the promise of the land was clearly given. In 12:1 God only said to Abraham, “unto a land that I will shew thee”; God did not tell him where the land was or that He would give the land to him. But here God told him definitely where the land was and He promised to give this land to his seed. When we get to the place which God confirms by His reappearing, we also shall receive the promise of today’s good land— Christ, the church, and the kingdom.
18在神向他再次显现的地方，亚伯拉罕筑了一座坛。这座坛是对建造巴别塔的反见证。在巴别，人建造了一座塔显扬自己的名。在示剑，亚伯拉罕并没有建造甚么来显扬自己的名，他筑了一座坛来呼求主的名。（创十二8，另译。）这表示我们到达神所选择之地，神向我们显现，我们藉呼求祂的名与祂有了更深、更完满、更丰富并更亲密的交通。我们都能作见证，在没有进入召会生活以前，我们从未这样多呼求主的名。呼求主名紧接在筑坛给那向我们显现的神之后。在召会生活中，在摩利橡树下，我们有主亲密的显现。我们对这有甚么反应呢？我们该筑坛给祂，把我们的一切所是和所有放在坛上。我们需要告诉主，我们的一切所是和所有都是为著祂。然后我们需要呼求主的名，以维持和祂更深、更丰富、更亲密的交通。现在我们看过了第一个希伯来人，第一个过河之人的经历。亚伯拉罕是第一个过河的人，也是第一个到达一个地方，使神能向他显现，他能筑坛并呼求主名的人。这个地方是正确的地方。不是在吾珥、哈兰，或摩利橡树以外的任何地方。这里有神的显现和神的同在。这里我们得著美地的应许，我们可以筑坛给主，呼求祂的名，并和祂有亲密的交通。
18At the place where the Lord reappeared to him, Abraham built an altar. This altar was an anti - testimony to the building of the tower of Babel. At Babel, men built a tower to make a name for themselves. At Shechem, Abraham did not build anything to make himself a name; he built an altar for calling on the name of the Lord (12:8). This signifies that when we arrive at the place that God has chosen, God appears to us, and we have a deeper, fuller, richer, and more intimate fellowship with Him by calling on His name. We all can testify that we never called on the name of the Lord as much as we have since coming into the church life. Calling on the name of the Lord follows the building up of an altar to the very God who has appeared to us. In the church life, under the oak of Moreh, we have the intimate appearing of the Lord. What shall we do in response to this? We should build an altar to Him and put everything we are and have on the altar. We need to tell the Lord that everything we are and have is for Him, and then we need to call on the name of the Lord to maintain a deeper, richer, and more intimate fellowship with Him. Now we have seen the experience of the first Hebrew, the first river crosser. Abraham was the first one to cross the river and to reach the place where God could reappear to him and where he could build an altar and call on the name of the Lord. This place is the right place. It is not at Ur, Haran, or any place other than at the oak of Moreh. Here we have God’s appearing and God’s presence. Here we receive the promise of the good land. Here we can build an altar to the Lord, call on His name, and have intimate fellowship with Him.
蒙召者的试炼
The Trial of the Called
19在本篇信息中，我们来看亚伯拉罕受试炼的经历。我们已经看过亚伯拉罕如何蒙神呼召，又如何因神的显现得著加力，答应那呼召。我们也看过，亚伯拉罕因神的显现被带到神要他在的地方。他先被带到示剑，（创十二6，）然后被带到伯特利和艾的中间，就是神的家和废墟之间。（创十二8。）在神的家和废墟之间的这地方乃是高峰，亚伯拉罕应该留在这里。
19In this message we come to Abraham’s experience of trials. We have seen how Abraham was called by God and how, by God’s appearing, he was strengthened to answer that call. We have also seen that, by God’s appearing, Abraham was brought to the very place where God intended him to be. Firstly he was brought to Shechem (12:6) and then to the place between Bethel and Ai, the place between the house of God and the heap of ruins (12:8). That place between the house of God and the heap of ruins was the high point, and Abraham should have remained there
20然而，亚伯拉罕对神的经历达到这样的高峰以后，却突然继续他的行程，迁往南地。（创十二9。）我花了很多时间研读这一章，要找出亚伯拉罕继续他行程的原因。他为甚么继续前行，不留在神的家和废墟之间？亚伯拉罕已经达到高峰，达到神要他在的地方，他应该靠著神的怜悯留在那里。但是亚伯拉罕竟向南地迁移。那就是说，他走了下坡路。对神的经历达到这样的高峰以后，继续前行就是走下坡路。亚伯拉罕继续他的行程，这是他失败的原因。我们曾经看过，亚伯拉罕起初是拖泥带水。末了，他得胜了，一路走到示剑，后来又到了靠近伯特利的地方。那是相当的好。在那两个地方，他都筑了坛。在伯特利和艾的中间，他还呼求耶和华的名，并且支搭帐棚，向全世界宣告，他对巴别的情形是个反见证。亚伯拉罕这样作，不是已经达到经历神的高峰么？你也许想，如果你是亚伯拉罕，你必定会留在那里。但我们不该这样想，因为我们就是今天的亚伯拉罕。古时的亚伯拉罕正像我们一样。我们在别处曾经指出，亚伯拉罕的经历是我们经历的种子。创世记里亚伯拉罕的记载是他的传记，却是我们的自传。你也许说，『不，那是亚伯拉罕的自传，是我的传记。』但这记载是你的自传，不是你的传记，因为亚伯拉罕的传记是摩西写的，而你的传记是你自己写的。亚伯拉罕的经历与我们的经历相合，我们和他是一。你岂不是和主有过一段美妙的时光，那时你达到了高峰，并且喊说，『阿利路亚！这里真好！没有地方比这里更好。这对我是最好的地方。』你难道没有这样说过么？但是到了第二天，怎么样呢？你开始往下走了。前一天晚上你还说，『阿利路亚，这是我所要的地方。』第二天早晨你就开始往下走，到了埃及的边界；这就是说，你走到了靠近世界的地方，也许是靠近电影院的地方。晚上你还在迦南的高峰，第二天早晨你就往下走到世界的边缘了。你不是有过这种情形么？我听见初中的少年人在聚会中献上那么美妙的祷告，我又喜乐又惊奇。但我需要向他们说句诚实话：我不信任你们。你晚上在聚会中祷告得很好，第二天早晨可能就往下走，到了属世娱乐的边缘。今天你说，『阿利路亚，这对我是最好的地方。』下周末你也许就下到电影院去。请记得，我们是今天的亚伯拉罕。要达到高峰很容易，但要留在那里不容易。在高峰没有多少空间，你稍微移动一点，就会滚下坡去。要保持在神所指定的地方是非常困难的。在高峰周围布满了陷阱，很容易落到其中。蒙召的人通常不会退回老路，但很容易下到埃及。亚伯拉罕从未回到迦勒底，但他的确下到埃及。
20However, suddenly, after such a high attainment in his experience of God, Abraham continued his journey, going toward the south (12:9). In studying this chapter, I have spent much time to find out the reason why Abraham continued his journey. Why did he journey on and not remain there between the house of God and the heap of ruins? Abraham had attained the high point, the place where God intended for him to be. By God’s mercy, he should have remained there. But Abraham journeyed southward. This means that he went downward. After such a high attainment in the experience of God, any journey would be downward. This continuing of his journey was the cause of Abraham’s failure. We have seen that, at the beginning, Abraham dragged his feet through mud and water. Eventually, he was victorious, going all the way to Shechem and afterward to the place near Bethel. That was wonderful. In both of those places he built an altar and at the place between Bethel and Ai he also called upon the name of the Lord and pitched his tent as a declaration to the whole world that he was an anti-testimony to the situation at Babel. Do you not think that in doing so Abraham had arrived, attained the high point of his experience of God? Perhaps you are thinking that if you had been Abraham, you surely would have remained there. But we should not think this way, for we are today’s Abraham. The ancient Abraham was just like us. As we have pointed out elsewhere, Abraham’s experience was a seed of our own experience. The record of Abraham in Genesis is his biography, but it is our autobiography. You may say, “No, it is Abraham’s autobiography and my biography.” But this record is your autobiography not your biography, because the biography of Abraham was written by Moses and your biography is written by yourself. Abraham’s experience corresponds with ours. We and he are one. Have you not had a wonderful time with the Lord in which you reached the high point and shouted, “Hallelujah! How good it is here! No place is better than this place. This is the best place for me to be.” Have you not said this? But what happened the very next day? You began to journey downward. The night before you said, “Hallelujah, this is the place for me,” and the next morning you began to journey downward to the border of Egypt. This means that you journeyed to a place that was so close to the world, close to the movie theaters. One night you were on the high point in Canaan and the next morning you were moving downward to the border of the world. Has this not happened to you? I am so happy and surprised to hear the junior high young people offer such wonderful prayers in the meetings. But I need to say an honest word to them; I do not trust you. After praying such a wonderful prayer one night in the meeting, the next morning you may journey downward to the border of worldly entertainments. Today you may say, “Hallelujah, this is the best place for me,” and next weekend you may move downward to the movie theater. Remember that we are today’s Abraham. It is easy to reach the high point, but it is not easy to remain there. There is not much room on the high point. If you move just slightly, you will fall downhill. It is very difficult to keep the God-appointed position. The high point is surrounded by pits, and it is easy to fall into one of them. The called ones will not usually go backward, but it is easy for them to go downward into Egypt. Abraham never went back to Chaldea, but he did go down into Egypt.
（4） 试炼
4) Trial
21在创世记十二章九节至十三章十八节，我们看见亚伯拉罕的试炼。试炼不是个令人愉快的辞。没有人喜欢经历试炼。你喜欢在生活中有试炼么？虽然没有人喜欢试炼，但试炼是好的经历。亚伯拉罕蒙召开始过信心生活不久，试炼就临到他。不要祷告说，『主阿，你对我真好。不要叫任何试炼临到我。』这种祷告只会叫试炼早一点临到。主会刚好相反的答应你的祷告。如果你说，『主，不要给我任何试炼。』主会说，『我很快就会给你试炼。』我确信没有人能说，自从他蒙主呼召以后，过的都是好日子。没有人能那样说。我们的神不仅是爱的神，也是主宰的神。我们的神是主宰一切的。我们的神不仅是爱的神，光的神，生命的神，也是主宰的神。每一件事都在祂的经纶安排之下。祂乃是为著我们而支配全世界。我们都必须相信，神是为著我们每一个人而支配全宇宙。你也许说，『我太渺小了，主宰的神怎会为我支配全宇宙？』但祂的确为著你支配一切，你必须相信这个。你没有渺小到一个地步，使神不为你主宰安排你的环境。你已经彀大，叫你有神主宰的安排。我从自己的经历中学得这一点。五十年前我不喜欢亚伯拉罕下埃及这段故事，我对那段经历无法感到快乐。那时候我读到一些关于亚伯拉罕下埃及的信息，我不明白，也不觉得好。我甚至对神题出疑问。但是现在，经过多年的经历之后，我非常快乐。我们真需要听这篇亚伯拉罕受试炼的信息！
21In 12:9—13:18 we see Abraham’s trial. The word trial is not a pleasant word. No one likes to experience trials. Do you like to have trials in your life? Although no one likes trials, they are good experiences. Not too long after Abraham was called and began to live by faith, a trial came to him. Do not pray, “Lord, You are so good to me. Don’t let any trials come to me.” This kind of prayer will only hasten the coming of the trials. The Lord will answer your prayer in just the opposite way. If you say, “Lord, don’ts end any trials,” the Lord will say, “I will send a trial very quickly.” I am assured that no one can say that since he was called by the Lord he has always enjoyed good times. No one can say that. Our God is not only the God of love but also the God of sovereignty. Our God is sovereign. Our God is not only the God of love, the God of light, and the God of life, but also the God of sovereignty. Everything is under His dispensation. He manages the whole world just for us. We must all believe that God manages the entire universe for every one of us. You may say, “How small I am! How could the sovereign God manage the universe just for me?” But He does manage it just for you. You must believe this. You are not so small that God does not sovereignly arrange your environment for you. You are big enough to have God’ss ove reign arrangement. I have learned this from my own experience. Fifty years ago I did not like this story of Abraham going down to Egypt. I simply could not be happy with that experience. When, at that time, I read some messages on Abraham’s downward experience, I did not understand it and did not feel good about it. I even questioned God. But now, after many years of experience, I am very happy. How we need to hear this message on Abraham’s trial!
22我们对神的经历，很容易达到高峰，但不容易留在那里。请看看你周围的环境，那是神在你出生以前就用主宰安排好的。神是主宰一切的。虽然你看自己是个渺小的造物，但就神而论，你是非常重要的人物。在创立世界以前，神就为你安排了一切。甚至你现在会读到这篇信息，也是祂的安排。我们是在神主宰的安排下，不要想逃跑。你如果逃到某一个地方，你会发现那正是神为你安排的地方。到你年老的时候，你会低头敬拜著说，『主，我完全相信，在创立世界以前，你就为我安排了一切。』亚伯拉罕的试炼乃是为著叫他学功课。我们都需要学功课。我们从父母或老练的弟兄姊妹，学不到这些功课。我们都必须学一些关于神主宰的功课。
22It is easy to reach the high point in our experience with God, but it is not easy to remain there. Look at the environment that surrounds you on every side. It was sovereignly arranged before you were born. God is sovereign. Although you may consider yourself a small creature, as far as God is concerned, you are a very important person. Before the foundation of the world, God arranged everything for you. He even arranged that you would be reading this message right now. We are under God’s arrangement. Do not try to escape. If you escape to a certain place, you will find that place to be the exact place that God arranged for you. When you reach old age, you will bow down and say, “Lord, I am fully convinced that You arranged everything for me before the foundation of the world.” Abraham’s trial was for him to learn a lesson. We all need to learn some lessons. We cannot learn these lessons from our parents or from the experienced brothers and sisters. We all must learn some lessons of God’s sovereignty
（a）饥荒
a) Famine
23我们看过，亚伯拉罕第二面的经历是凭信而活。他必须凭著信靠神供应他日常的需要而活。在创世记十二章十节我们看到那地遭遇大饥荒。这饥荒是个试验，看看亚伯拉罕在他的生计上，在每日的生活上，是否信靠神。你细读十二章十至二十节，就会看见在这种情况下，亚伯拉罕又软弱又低下。他无法持守在神所指定的地位上，反而下到埃及去了。迦南的后面是巴别，旁边是埃及，附近是所多玛。亚伯拉罕渐渐向南迁移，直至他下到埃及。下文我们会看到，他在埃及说谎犯罪。也许我们没有人相信，亚伯拉罕会这样软弱低下。神曾在吾珥、哈兰、示剑向他显现。在示剑神对亚伯拉罕说，『我要把这地赐给你的后裔。』（创十二7。）神确定的告诉亚伯拉罕，祂要把那地方赐给他的子孙。向亚伯拉罕说话的神是谁？祂是创造主，是拥有天地的一位。这就是那向亚伯拉罕显现的神。发生饥荒的时候，亚伯拉罕应当毫无疑惑的说，『我不忧虑饥荒，因为我有活的神。我不担心缺粮，因为那呼召我，把我带到这里，又再次向我显现，证实我路途的，乃是全能的神。我已经信靠祂，现在我凭著信靠祂供应我日常的需要而活。我不在乎到底有没有食物。』亚伯拉罕应该这样祷告。
23As we have seen, the second aspect of Abraham’s experience was living by faith. He had to live by trusting in God for his daily needs. In 12:10 we read that there was a grievous famine in the land. This famine was a test to see whether or not Abraham would trust in God in the matter of making a living, in the matter of his daily living. If you examine 12:10-20, you will see that in this situation Abraham was weak and low. He failed to keep the God-appointed position and went down to Egypt. Behind Canaan was Babel, beside Canaan was Egypt, and close to Canaan was Sodom. Abraham moved gradually southward until he went down to Egypt. As we shall see, in Egypt he sinned by lying. Probably none of us would believe that Abraham could be so weak and low. God had appeared to him at Ur, at Haran, and at Shechem. At Shechem, God said to Abraham, “Unto thy seed will I give this land” (12:7). God told Abraham definitely that He was going to give that place to his descendants. Who was the God that spoke to Abraham? He was the Creator, the Possessor of heaven and earth. This was the very God that appeared to Abraham. When the famine came, Abraham should not have had any doubts but should have said, “I don’t care about the famine because I have the living God. I am not concerned about the lack of food because the One who called me, brought me here, and reappeared as a confirmation to my journey is the Almighty God. I have put my trust in Him and now I am living by trusting in Him for my daily need. I don’t care whether there is food or not.” Abraham should have prayed in this way.
24但是，在发生饥荒的时候，亚伯拉罕怎么作？他有没有祷告？他有没有向妻子说，『让我们祷告罢』？没有，好像亚伯拉罕忘记祷告了。当这一段的试验临到他的时候，他没有祷告。不要笑亚伯拉罕。当你一切顺利的时候，你很容易祷告。但是当饥荒来的时候，你就忘了你是个基督徒，只记得你是个人。你忘了那曾向你显现的活神，只记得你的肚腹。亚伯拉罕关心自己的肚腹。他看看光景：在那地有饥荒，而在埃及有充足的粮食。亚伯拉罕和他的妻子并没有多谈，二人很快就同意下埃及。我相信他们甚至在作这决定以前，已经在走下坡了。夫妻二人都忘了神。他们没有考虑到神要他们去那里。他们好像没有神似的。
24However, what did Abraham do when the famine came? Did he pray? Did he say to his wife, “Dear, let us pray”? No, it seemed that Abraham forgot to pray. When such a period of testing came to him, he did not pray. Do not laugh at Abraham. When everything is going well, you find it easy to pray. But when the famine comes, you forget that you are a Christian and only remember that you are a human being. You forget the living God who appeared to you, only remembering that you have a stomach. Abraham was concerned about his stomach. He looked at the situation: in the land there was famine, and in Egypt there was plenty of food. Abraham and his wife did not talk very much. Immediately they both agreed to go to Egypt. I believe that even before they made this decision, they were already going downward. Both the husband and the wife forgot God. They did not consider where God wanted them to go. It was as if they had no God
《一》说谎犯罪
1) Sinning by Lying
25当亚伯拉罕和撒拉走到埃及边界的时候，亚伯拉罕对撒拉说，『埃及人看见你必说，这是他的妻子，他们就要杀我，却叫你存活。』（创十二。）亚伯拉罕害怕埃及人杀他，夺他的妻子；他没有向神祷告，反而向妻子恳求说，『求你说，你是我的妹子，使我因你得平安，我的命也因你存活。』（创十二13。）亚伯拉罕和撒拉都同意，由撒拉说谎，说她不是亚伯拉罕的妻子。亚伯拉罕准备牺牲妻子救自己的性命。似乎他连道德的标准都没有。许多基督徒把亚伯拉罕抬得太高了，实际上他并没有那么高。我们很多人还不会作出那样的事来。但亚伯拉罕竟然那样低，肯牺牲妻子，让她被取去作别人的妻子来救自己的性命。那是多么可耻！你会相信一个蒙神呼召的人，信心之父，会作出这样的事么？从这一点我们看见，亚伯拉罕并不比我们高，最多和我们一样。他为了自己的肚腹，准备出卖妻子，撒拉竟然也服从。撒拉实在是最好的妻子，是所有妻子的模范。她服从亚伯拉罕，接受他的意见，没有责怪他。
25When Abraham and Sarah came to the border of Egypt, he said to her, “It shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive” (12:12). Fearing that the Egyptians would kill him and take his 12 wife, Abraham prayed to Sarah, not to God saying, “Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee” (12:13). Abraham and Sarah agreed that she should lie about being his wife. Abraham was prepared to sacrifice his wife in order to save his life. It seemed that he had no standard of morality. Among Christians, Abraham has been uplifted too highly. He was not that high. Many of us would not have done what Abraham did. But Abraham was so low that he was willing to sacrifice his wife, allowing her to be taken to be the wife of another man, in order to save his own life. How shameful that was! Do you believe that God’s called one, the father of faith, could do such a thing? We see by this that Abraham was not higher than we are. At the most, he was the same as we are. For the sake of his stomach he was prepared to sell his wife, and Sarah submitted to this. She was certainly the best wife, the standard of all wives. She was submissive, took Abraham’s counsel, and did not blame him.
26在这件事上，亚伯拉罕是个好先知，因为在埃及所发生的事正像他豫测的一样。埃及人把他的妻子带到法老的宫中。（创十二14～15。）从某种意义说，亚伯拉罕真是出卖了他的妻子。因著撒拉，法老给了亚伯拉罕许多东西－牛、羊、骆驼和仆婢。（创十二16。）亚伯拉罕成了富翁。我一直不懂，亚伯拉罕眼看著自己的妻子被取去，怎能安心从法老收下这些东西。但他竟然收下了。他没有禁食，也没有说，『哦，我不能接受这些东西，我要撒拉！』没有，他让撒拉走了。我信亚伯拉罕确知他的妻子丢定了。按照他的推断，撒拉是完了。他收下这些牛、羊、仆婢，多少是作为丢失妻子的代价。
26In this matter Abraham was a good prophet, for things happened in Egypt exactly as he had predicted. The Egyptians took his wife away to Pharaoh’sp a lace (12:14-15). In a sense, Abraham did sell his wife. Because of Sarah, Pharaoh gave Abraham many things—sheep, oxen, camels, menservants, and maidservants (12:16). Abraham became rich. I have been unable to understand how Abraham, seeing that his wife had been taken, could have had the peace to receive all of these things from Pharaoh. But he did receive them. He did not fast. He did not say, “Oh, I can’t accept this. I want Sarah!” No, he let Sarah go. I believe that Abraham was certain that his wife was lost, that she was gone. According to his figuration, Sarah was gone. More or less, he received as the price of letting her go the cattle, oxen, and servants
《二》蒙神保守
2) Being Kept by God
27但神不让亚伯拉罕过去。神来了，不是对付亚伯拉罕，乃是对付法老。创世记十二章十七节说，『耶和华因亚伯兰妻子撒莱的缘故，降大灾与法老和他的全家。』圣经说，有大灾降与法老和他的全家。虽然圣经没有明言，但我相信法老取了撒拉之后得了重病，病得几乎要死。经上说，有大灾降与法老和他的全家。那是甚么灾？是大火烧了皇宫么？我信不是。经过多方考虑，我深信那是某一种疾病临到了法老和他家中的每一个人，只有撒拉例外。全宫中都在谈论所发生的事，奇怪为甚么每个人都病了。法老甚至病得要死，只有撒拉不生病。也许他们在问：『这女人是谁？她为甚么不生病？』也许他们去问撒拉。撒拉看见整个情形，就明白过来。她就告诉法老，她是亚伯拉罕的妻子。我想事情可能就是这样发生的。神的手为撒拉的缘故临到法老。祂进来保守了亚伯拉罕和他的妻子。
27But God would not let Abraham go. God came in, not to deal with Abraham but to deal with Pharaoh. Verse 17 says, “And the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram’s wife.” The Bible says that great plagues came upon Pharaoh and his house. Although it is not confirmed by the word in the Bible, I believe that from the time Pharaoh took Sarah he became seriously ill, becoming sick to such an extent that he was about to die. We are told that great plagues were upon him and his house. What were these plagues? Did a fire burn the palace? I do not believe that. After much consideration, I strongly believe that the plagues were certain diseases that came over Pharaoh and over everyone in the house with the exception of Sarah. The whole palace might have talked about what was happening, wondering why everyone had become sick, why Pharaoh was dying, and why only Sarah had been spared. Perhaps they said, Who is that woman? Why is she not sick?” They might have asked Sarah the reason. Sarah, seeing the whole situation, began to understand. Then she told Pharaoh that she was Abraham’s wife. I believe that this is the way it might have happened. God’s hand was on Pharaoh for Sarah. He came in to preserve Abraham and his wife
28当我们信徒对神有信心的时候，所有周围的人都得到好处。但是如果我们对神没有信心，就要叫周围的人受损。神是主宰一切的，法老因此受了苦。我虽然不能说，神从法老手中把财物取过来给亚伯拉罕，但实际的情况差不多就是那样。至终亚伯拉罕不但没有失去妻子，反而得到许多财富。亚伯拉罕在埃及的时候，经历了神保守的恩典。没有这保守的恩典，谁也不能留在经历的高峰。我们都需要保守的恩典。不要信靠你的经历，要信靠祂保守的恩典。就著神保守的恩典来说，甚至当亚伯拉罕在埃及出卖妻子的时候，他仍然在高峰。不管他是在高处，或是在低处，他一直都在神保守的恩典中。从好的一面说，亚伯拉罕根本没有碰到埃及，因为保守的恩典一直在他下面托著他。他虽然下了埃及，还是在保守的恩典中。即使你跌倒了，你还是在保守的恩典中，这保守的恩典要把你带回到高峰。保守的恩典可以对亚伯拉罕说，『亚伯拉罕，不要再任性了。你给了我机会向你显示我的主宰，不过你最好还是信靠我。』
28When we, the believers, have faith in God, all of the surrounding people receive the benefits, but when we fail to have faith in God, we may bring harm to the people in our surroundings. God was sovereign and Pharaoh suffered. Although I do not say that God took things out of Pharaoh’s hand and passed them on to Abraham, the real situation was somewhat like that. Eventually, Abraham did not lose his wife but instead gained great riches. While he was in Egypt, Abraham experienced God’s keeping grace. Without the keeping grace, none of us can remain on the high point of our experience. We all need the keeping grace. Do not trust in your experience— trust in His keeping grace. As far as God’s keeping grace was concerned, Abraham was still on the high point even when he was selling his wife in Egypt. Whether he was on the top or on the bottom, he was always in God’s keeping grace. In a very good sense Abraham never touched Egypt, for the keeping grace was under him all the time. Although he went down to Egypt, he was still in the keeping grace. Even if you have fallen, you are still in the keeping grace, and the keeping grace will bring you back to the high point. The keeping grace could say to Abraham, “Abraham, don’t be naughty anymore. You gave me an opportunity to show you my sovereignty, but it is better for you to trust in me
《三》学了功课，知道神凡事负责，
(3) Having Learned the Lesson that God Takes Care of Him in Everything
一切在神手中
and that Everything Is in God’s Hand
29在埃及的这次经历使亚伯拉罕学了功课，知道呼召他的神也是看顾他的神，并且一切都在祂的手中。以下我们要看见，下一章证明亚伯拉罕已经学了这个功课。藉著这次经历，亚伯拉罕受了管教，不但信靠神，更认识神是真实可信的。
29By this one experience in Egypt Abraham learned that the God who called him also took care of him and that everything was in His hand. As we shall see, the next chapter proves that Abraham had learned this lesson. Through this experience Abraham was disciplined not only to trust in God but to know that God is real and faithful
30只要你是一个神所呼召的人，不管你是否相信祂或信靠祂，祂都会看顾你。你留在高处，祂𫗪养你。你跌到低处，祂更𫗪养你。我们留在高处或跌到低处，这是我们的事，对祂没有两样，因为不管我们在高处或在低处，祂都𫗪养我们。这是亚伯拉罕的故事，也是我们的故事。我能从经历中向你们作见证，神是真实可信的。我们的父是真实可信的，那呼召我们的是真实可信的。不管世界的经济是好是坏，神总是看顾我们。
30As long as you are one of God’scall ed ones, He will take care of you whether or not you believe in Him or trust in Him. If you stay on the high point, He feeds you. If you fall to the bottom, He feeds you the more. Whether we stay on the high point or fall to the bottom is up to us. It does not make any difference to Him, for whether we are on the top or on the bottom, He takes care of us. This is our story as well as the story of Abraham. I can testify to you from my experience that God is real and faithful. Our Father is real and faithful. The One who has called us is real and faithful. Regardless of whether the economy of the world is good or bad, God takes care of us.
31我们这些蒙召的人能享受神。我们也许出卖妻子，神还是在看顾我们。当我们正计画怎样出卖妻子救自己性命的时候，神也在计画怎样保守我们的妻子，还叫我们得著许多东西，并且带著得来的财富，回到祂的地方。当我初次读这段故事的时候，我很不以为然；但至终发现呼召我们的神是这么好，不禁笑了起来。正当亚伯拉罕计画出卖他妻子的时候，神却准备赐福给他，保守他的性命，并给他许多财富。如果那时我是亚伯拉罕，我要说，『神阿，我能说甚么呢？我没有脸向你说甚么。』如果我是亚伯拉罕，我看看我的妻子、牛羊、仆婢，我甚至会没有脸面说，『父阿，感谢你。』我会对撒拉说，『亲爱的，我们回去罢。这些仆婢跟不跟我们没有关系。我不配得著神所赐我们的这些财富，我觉得享用这些很羞耻。我是不配的，但神白白的赐给。撒拉，当我出卖你的时候，神给了我们这许多东西。你也许会说，这很好；但我觉得羞耻。撒拉，请你祷告，替我感谢神。我简直没有脸面为自己祷告。』我相信亚伯拉罕当时就是这样作。在创世记十三章一节，我们看见亚伯拉罕『从埃及上南地去。』他回到高峰所在之处，『到了伯特利和艾的中间，就是从前支搭帐棚的地方，也是他起先筑坛的地方；他又在那里呼求耶和华的名。』（创十三3～4，另译。）亚伯拉罕回到他当初筑坛并支撘帐棚的地方。当亚伯拉罕在埃及计画出卖妻子的时候，他没有祭坛，没有帐棚，也没有呼求耶和华的名。在那里他没有宣告他向巴别作相反的见证。当他在埃及的时候，他失去了这一切。但亚伯拉罕回到了起初，回到了筑坛的地方，在那里他恢复呼求耶和华的名。
31We, the called ones, can enjoy God. While we may be selling our wives, our God is taking care of us. While we may be planning to sell our wives to save our lives, God is planning how to preserve our wives, to gain many things for us, and to send us back to His place with all of the riches that we have acquired. When I read this story at first, I did not agree with it. Eventually, I was laughing because our calling God is so good. When Abraham was planning to sell his wife, God was preparing to bless him, preserve his life, and give him many riches. If I had been Abraham at that time, I would have said, “God, what can I say? I have no face to say anything to You.” If I had been Abraham and had looked at my wife, cattle, and servants, I would not even have had the face to say, “Father, thank You.” I would have said to Sarah, “Dear, let us go back. It doesn’t matter whether the servants want to come with us or not. I don’t deserve any of these riches that God has given us and I feel ashamed to enjoy them. I am not worthy, but God gives so freely. Sarah, while I was selling you, God gave all of these things to us. You may say that it is good, but I feel ashamed. Sarah, you pray and thank God for me. I just don’th ave the face to pray for myself.” I do believe that this happened to Abraham. In 13:1 we see that Abraham “went up out of Egypt.” He went back to the very place where the high point was, “unto the place where his tent had been at the beginning, between Bethel and Ai; unto the place of the altar, which he had made there at the first: and there Abram called on the name of the Lord” (13:3- 4). Abraham returned to the place where he had built an altar and pitched his tent. When Abraham was planning to sell his wife in Egypt, there was no altar, tent, or calling on the name of the Lord. There was no declaration of his anti-testimony to Babel. When he was in Egypt, he lost all of this. But Abraham came back to the beginning, to the place of the altar, and there he recovered his calling on the name of the Lord
（b）弟兄之争
b) The Striving of the Brother
32经过创世记十二章的经历以后，无论是亚伯拉罕或是我们都很容易说，『赞美主，我已经学了功课。』然而，仍需要一些试验来证明，我们是否真的学了功课。其中一个试验是弟兄之争。（创十三5～13。）亚伯拉罕因试图出卖妻子成了富足，这些财富给他带来一些麻烦。他太富足了。罗得也得了财富，那地就不彀容纳他们。十三章六节告诉我们：『那地容不下他们，因为他们的财物甚多，使他们不能同居。』因此亚伯拉罕的牧人和罗得的牧人相争。（创十三7。）这成了亚伯拉罕的另一试炼。许多时候，第二次的试炼是出于第一次试炼的祝福。你会说，『赞美主！当我走出埃及的时候，我没有脸面感谢主；但现在过了三个月，我能为著祂善待我赞美祂。祂保守了我的妻子，并且给了我这一切的财物。』如果你这样说，你不久就会遇到麻烦，因为第一次试炼的祝福会带来第二次的试炼。这是我们的经历。
32After passing through the experience in chapter twelve, it might be easy for Abraham or for us to say, “Praise the Lord, I have learned the lesson!” But some tests are needed to prove whether or not we have truly learned the lesson. One test is the striving of the brother (13:5-13). Abraham had become rich by trying to sell his wife, and these riches caused him some trouble. He became too rich. Lot also acquired riches, and the land was too small to bear them both. In 13:6 we are told that “the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.” So there was “strife between the herdmen of Abraham’s cattle and the herdmen of Lot’s cattle” (13:7). This became another trial for Abraham. Many times the second trial comes out of the blessing of the first trial. You may say, “Praise the Lord! When I was walking out of Egypt, I didn’th ave the face to thank the Lord, but now after three months I can praise Him for His goodness to me. He preserved my wife and has given me all of these riches.” If you say this, you may soon find yourself in trouble, for the second trial will come from the blessing of the first trial. This is our experience.
33创世记十三章指明亚伯拉罕已经学了功课。这一次他没有失败；他得胜了，因为他在第一次试炼里学了功课。你如果仔细研读，你会看见这一次亚伯拉罕没有错，错是在罗得。亚伯拉罕学了功课，不为自己争，不为自己拣选，只信靠神的看顾。他知道他在神的手中，在神的看顾之下。你在十三章看不到亚伯拉罕这一方有甚么失败的迹象，他是完全的成功。『亚伯兰就对罗得说，你我不可相争，你的牧人和我的牧人也不可相争，因为我们是骨肉。遍地不都在你跟前么？请你离开我，你向左，我就向右，你向右，我就向左。』（创十三8～9。）亚伯拉罕似乎告诉罗得说，『罗得，我们是希伯来弟兄，在这地上只有我们是希伯来人，其余都是外邦人。他们在看我们。我们之间不可相争，因为这会羞辱我们所信靠的神。罗得，请你看看这地，拣选你所喜欢的地方。我绝不争，也不选。』在亚伯拉罕的深处，他必定说，『我的拣选是在于神。我因著下埃及，已经学了功课。现在我知道我是在神的看顾之下，在祂底下一切都是我的。我不需要拣选。我要让罗得去拣选。』罗得拣选了，就离开亚伯拉罕，『渐渐挪移帐棚，直到所多玛，』并不在意所多玛的罪恶。（创十三12～13。）
33Chapter thirteen indicates that Abraham had learned a lesson. This time he did not fail; he was prevailing because he had learned the lesson in the first trial. If you read carefully, you will see that in this case the fault was not with Abraham but with Lot. Abraham learned the lesson of not striving for himself and of having no choice for himself but of trusting in God’s care. He knew that he was in the hand of God and under the care of God. There is no hint in chapter thirteen of any kind of failure on the part of Abraham. He was completely successful. “And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou will take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left” (13:8-9). Abraham seemed to be telling Lot, “Lot, we are Hebrew brothers, the only Hebrews in the land. All of the others are Gentiles. They are looking at us. There should be no strife between us, for that would be a shame to the God in whom we trust. Lot, look over the land and choose the place where you would like to be. I will not strive or have any choice.” Deep within, Abraham must have said, “My choice is with God. I have learned the lesson by going down to Egypt. Now I know that I am under the care of my God and that under Him everything is mine. I don’t need to choose. I will let Lot make his choice.” Lot made his choice, departed from Abraham, and “pitched his tent toward Sodom,” not caring about the wickedness of Sodom (13:12-13).
34对亚伯拉罕而言，被撇下失去罗得并不是一件小事。亚伯拉罕没有儿子。他的姪儿罗得是他的近亲，对他就像儿子一样。我信亚伯拉罕待罗得，就像待自己的儿子一样。所以罗得一离开，他就孤单了。就在这时候，神又向亚伯拉罕显现。在埃及，神降灾对付法老，但祂没有向亚伯拉罕显现，因为亚伯拉罕那时是在错的地位上。在埃及，亚伯拉罕是在神保守的恩典中，但他没有神的显现。现在到了十三章，亚伯拉罕不仅在神保守的恩典中，更回到原初的地方，在对的地位上。此外，他没有为自己争夺，也没有为自己拣选。由于他在埃及所受的管教，他学了功课，知道他的将来和一切都在神的手中，并且知道他是在神的看顾之下。所以神向他显现，说，『从你所在的地方，你举目向东西南北观看；凡你所看见的一切地，我都要赐给你和你的后裔，直到永远。』（创十三14～15。）亚伯拉罕曾叫罗得拣选土地，现在神进来，似乎告诉亚伯拉罕说，『我不让你拣选。我把一切可拣选的都给你。你举目向东西南北观看－一切都是你的。你曾让罗得拣选，现在我把一切都给你。』我们必须从这里学到功课，在召会生活中不为自己争夺。让你的弟兄去拣选。你如果把拣选让给你的弟兄，神会进来把一切可拣选的都给你。这一次神在祂的显现中，坚定了创世记十二章七节美地的应许，和十二章二节子孙增多的应许。我们在任何试炼中的得胜，总是坚定神对我们的应许。这就发生在亚伯拉罕身上。并且，亚伯拉罕因为在这次试炼中得胜，就被引到他对神经历的顶峰。他搬了帐棚，来到希伯仑居住，（创十三18，）他余生大部分的时间，就住在那里，住在与神的交通中。（创十八1。）
34It was not a small thing for Abraham to be left without Lot. Abraham did not have a son. His nephew, Lot, a very close relative, was just like a son to him. I believe that Abraham treated Lot as his own son. So when Lot left him, he was alone. But at this point God appeared to Abraham again. In Egypt, God dealt with Pharaoh in the plagues, but He did not appear to Abraham because he was in the wrong position. In Egypt, Abraham was in God’s keeping grace, but he did not have God’s appearing. Now in chapter thirteen Abraham was not only in God’s keeping grace but, having come back to the original place, was also in the right position. Furthermore, he did not strive for himself or choose for himself. As a result of the discipline he underwent in Egypt, he learned that his future and everything were in the hand of God and that he was under God’s care. So God appeared to him and said, “Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed forever” (13:14-15). Abraham told Lot to take his choice of the land. Then God came in and seemed to tell Abraham, “I do not allow you to choose. I am giving all the choices to you. Look northward, southward, eastward, and westward — all is yours. You gave the choice to Lot. Now I am giving everything to you.” We must learn from this never to strive for ourselves in the church life. Let your brother have all the choices. If you give the choice to your brother, God will come in and give all the choices to you. This time in His appearing God confirmed the promise concerning the good land in 12:7 and the promise concerning the increase of his seed in 12:2. Our prevailing over any trial always confirms God’s promises to us. This happened to Abraham. Moreover, Abraham’s prevailing over this trial ushered him to the peak of his experience of God. He removed his tent and came to dwell in Hebron (13:18) where he dwelt for most of the remainder of his time in the fellowship with God (18:1).