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创世记生命读经 · 第44篇

后裔和地

(Knowing Grace for the Fulfillment of God’s Purpose)
1在本篇信息中，我们要来看亚伯拉罕对神经历的一大转捩点。到目前为止，我们所看过亚伯拉罕对神经历中的一切，都是外面的。亚伯拉罕蒙了神的呼召，并且答应了神的呼召，往神所要他去的地方。那完全是外面的。随后，亚伯拉罕第二步的经历是凭信而活，为著生活信靠神。他凭信而活所面临的第一个试炼是严重的饥荒，藉此他学习在吃的事上信靠神。不论古今中外，所有的人，不管他们的成就、教育、地位如何，都关心谋生的事。谋生完全在于吃，在于粮食供应。在圣经和人类历史中，神多次用吃的事控制人类。你不要骄傲，因神一旦拿去粮食的供应，你就只得俯伏说，『神阿，帮助我！』
1In this message we come to a great turn in Abraham’s experience of God. Everything that we have seen of Abraham’s experience of God thus far has been outward. Abraham was called by God and he answered God’scall ing by going to the place where God intended him to be. That was absolutely outward. Following that, Abraham’s second experience was living by faith and trusting in God for his living. The first trial that he faced in living by faith was a grievous famine through which he learned to trust God in the matter of eating. Whether in ancient or in modern times, whether in the Orient or in the West, all people, regardless of their attainment, education, or position, are concerned about the matter of making a living. Making a living is completely dependent on eating, on bread and butter. In the Bible and in human history, many times God exercised His control over the human race through this matter of eating. Do not be proud, for once God removes your food supply, you will bow down and say, “O God, help me
2我们在前几篇信息中看过，亚伯拉罕来到神所要他在的地方之后，他必须学的第一个功课，就是在吃的事上信靠神。他在这次试验中失败了，下到埃及。在埃及那里，他学了信靠神的功课。在学了这功课之后，他回到伯特利和艾的中间。紧接著在同一个范围，吃的范围，有另一个功课，就是罗得的牧人和亚伯拉罕的牧人相争。这些牧人为他们的生计相争，为著更好的生活彼此争斗。他们不愿别人夺去他们的生计。亚伯拉罕在第二个试炼中得胜了，因他在第一个试炼中学了功课，知道神在他的日常生活中是主宰一切的。亚伯拉罕认识那呼召他的神是至高的神，天地的主。他不需要操心自己的生计，因为他知道那呼召他的会顾到他的生计。四王与五王之争也与生计有关。按照历史，人类之间一切的战争都与这事有关。一切的国际战争都是为著一个目的－生计。创世记十四章十一节指明，四王和五王之争就是为著这个目的。
2We have seen in previous messages that after Abraham came to the place where God wanted him to be, the first lesson he had to learn was to trust God in the matter of eating. He failed this test and went down to Egypt. There, in Egypt, he learned the lesson of trusting in God. After learning that lesson, he returned to the place between Bethel and Ai. Immediately after that, there followed another lesson in the same realm, in the realm of eating, when there was strife between the herdsmen of Lot and the herdsmen of Abraham. These herdsmen were fighting for their bread and butter, striving with one another for the sake of a better living. They did not want others to take away their bread and butter. Abraham was victorious in the second trial, having learned in the first trial that God was sovereign in his daily life. Abraham came to know that the God who had called him was the Most High God, the Possessor of heaven and earth. He did not need to take care of his own bread and butter, for he had learned that the One who had called him would take care of this for him. The fighting between the four kings and the five kings was also related to bread and butter. According to history, all of the warfare among the human race is over this matter. All international warfare is for one purpose—bread and butter. Genesis 14:11 indicates that the fighting between the four kings and the five kings was for this purpose.
3亚伯拉罕不惧怕四王，他勇敢的出去与他们争战，杀败了他们，恢复了粮食的供应。在亚伯拉罕胜了四王之后，麦基洗德带著饼和酒出来迎接他。（创十四18。）这饼是奥秘的。亚伯拉罕不需要为得这饼作甚么，他不必为这饼争战。亚伯拉罕只是打了仗，恢复了粮食的供应，然后麦基洗德就带著饼来迎接他。直到创世记十四章末了，亚伯拉罕一切的经历都是外面的，都是一些外面的祝福、看顾和供应。亚伯拉罕下到埃及的时候，神在外面看顾他，赐给他牛羊和仆人。他胜了四王也是外面的，连麦基洗德带给亚伯拉罕的也是外面的。亚伯拉罕所经历的一切，到此为止都是外面的。在没有听到这话之先，你也许以为在十四章末了，亚伯拉罕必定在对神经历的顶点。不错，就一面说，他是在顶点，但这是他初阶经历的顶点。在十五章以前，亚伯拉罕所经历的都是初阶的。在十五章开头，神才来把他转到对神经历的更高阶段。
3Abraham was not afraid of those four kings but went out boldly and fought against them, slaughtering them and recovering the food supply. After Abraham had gained the victory over the four kings, Melchisedec came to meet him with bread and wine (14:18). This bread was mysterious. There was no need for Abraham to do anything in order to get it and he did not have to fight for it. Abraham just fought the battle and recovered the food supply, and then Melchisedec came to him with bread. All of Abraham’s experiences up to the end of chapter fourteen were outward, being concerned with outward blessing, care, and supply. When Abraham went down to Egypt, God took care of him outwardly, giving him cattle and servants. The victory that he won against the four kings was also outward. Even what Melchisedec brought to Abraham was outward. Everything that Abraham had experienced to that point was outward. Before hearing this, you might have thought that at the end of chapter fourteen Abraham must have been on the peak of his experience of God. Yes, in a sense he was on the peak, but it was the peak of the elementary stage of his experience. All that Abraham had experienced prior to chapter fifteen was elementary. At the beginning of chapter fifteen, God came in to turn him to an advanced stage in experiencing God.
（三） 认识恩典以达成神的目的
c. Knowing Grace for the Fulfillment of God’s Purpose
4创世记十五章一节说，『这事以后，耶和华在异象中有话对亚伯兰说，亚伯兰你不要惧怕，我是你的盾牌，必大大的赏赐你。』当神来说这些话的时候，亚伯拉罕还在起初的阶段。他杀败诸王之后，在他与属乎诸王的百姓之间造成了强烈的敌意。当亚伯拉罕与敌人打仗的时候很英勇，但他得胜回家之后也许对自己说，『我作了甚么？那些人也许会回来，那时我该怎么办？我只有三百一十八人，他们的人数远比我的多。』亚伯拉罕开始惧怕。很多时候我们和亚伯拉罕一样。当我们在信心里的时候，我们很勇敢，说，『赞美至高的神，天地的主。我已经向祂起誓。』你在聚会中得胜并高呼阿利路亚，之后，你回家就开始考虑，对自己说，『我作了甚么？仇敌如果回来，我怎么办？』神在十五章一节向亚伯拉罕显现的时候，说，『不要惧怕。』神对亚伯拉罕这样说，指明亚伯拉罕惧怕他的敌人。神似乎告诉他：『亚伯拉罕，你不用惧怕，我是你的盾牌。放心罢！我也是你极大的赏赐。』亚伯拉罕那时仍在起初的阶段，他担心两件事：他的敌人会回来攻打他，以及他还没有自己的孩子。亚伯拉罕也许说，『看看我－我老了。看看我的妻子、生育几乎断绝了。我们还没有孩子。主阿，你不知道我们年纪渐渐老迈了么？你甚么时候给我们一个孩子？』当神向他显现的时侯，亚伯拉罕正担心这两件事。
4Genesis 15:1 says, “After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.” When God came in to speak these words, Abraham was still in an elementary stage. After his slaughter of the kings, a strong enmity had been created between him and the people who belonged to those kings. When Abraham was fighting the battle against the enemy, he was bold and brave. But after gaining the victory and going home he might have said to himself, “What have I done? Those people might come back. What should I do then? I only have three hundred and eighteen men, and they have many more than that.” Abraham began to be afraid. Many times we are the same as Abraham. When we are in faith, we are bold, saying, “Hallelujah to the Most High God, the Possessor of heaven and earth. I have lifted up my hand to Him.” After gaining the victory and shouting hallelujahs in the meetings, you go home and begin to consider, saying to yourself, “What have I done? What shall I do if the enemy returns?” When God appeared to Abraham in 15:1, He said, “Fear not.” God’ss a ying this to Abraham indicates that Abraham was fearing his enemies. God seemed to be telling him, “Abraham, you don’t need to fear. I am your shield. Be at peace. I am also your exceeding great reward.” Abraham, still being in an elementary stage at the time, was concerned about two things: that his enemies might return to fight against him and that he still had no child of his own. Abraham might have said, “Look at me—I am old. Look at my wife—she is nearly out of function. We still don’th ave a child. Lord, don’tY ou know we are getting old in years? When will You give us a child?” When God appeared to him, Abraham was concerned about these two things.
5我们在神面前无法隐藏我们的意图。我们若得到机会，迟早会吐露心里所15:2存的。所以在十五章二节亚伯拉罕说，『主耶和华阿，我既无子，你还赐我甚么呢？并且要承受我家业的，是大马色人以利以谢。』亚伯拉罕接下去对主说的话，就不太有礼貌了。他说，『看哪，你没有给我后裔；看，我家的儿子，就是我的后嗣！』（创十五，直译。）亚伯拉罕似乎说，『主阿，我没有孩子，因为你从来没有给我孩子，你必须对这事负责。我为甚么没有孩子？因为你从来没有给我孩子！现在你来告诉我，你必大大的赏赐我。我若没有孩子，你赏赐我有甚么用？』亚伯拉罕告诉耶和华，他家的儿子，就是大马色人以利以谢，要作他的后嗣。达秘新译本的注解说，『我家的儿子，』意思是『他的一个家仆。』这指明以利以谢必定来自大马色。也许亚伯拉罕经过大马色的时候，在那里得到他。我们没有一个人干干脆脆的答应神的呼召，我们都是拖泥带水的。亚伯拉罕甚至两次遭遇近亲的死亡，就是他哥哥哈兰，和他父亲他拉的死亡。最终，亚伯拉罕无法再逃避了，才答应神的呼召。他带著罗得离开哈兰，就是他第二次蒙召的地方，经过大马色，在那里得到以利以谢。当神向亚伯拉罕显现，说祂是亚伯拉罕的盾牌和大赏赐，亚伯拉罕似乎回答说，『耶和华神阿，我没有孩子，因为你没有给我孩子。我所要立为后嗣，并承受我家业的，必是我的家仆以利以谢。』
5In the presence of God we cannot hide our intention. If we are given the opportunity, we shall sooner or later utter whatever is in our heart. Therefore, in Abraham said, “Lord God, what wilt thou give me, seeing I go childless, and the son of possession of my house is this Eliezer of Damascus?” (Heb.). The next word that Abraham spoke to the Lord was not very polite. He said, “Behold, to me thou hast given no seed: and, lo, a son of my house is mine heir” (15:3, Heb.). Abraham seemed to be saying, “Lord, I go childless3 because You have never given me a child. You must bear the blame for this. Why do I go childless? Because You have never given me a child! Now You come to tell me that You are my great reward. What’s the use of Your giving me a reward if I have no child?” Abraham told the Lord that a son of his house, who was Eliezer of Damascus, would be his heir. In Darby’s New Translation the footnote says that “a son of my house” means “one of his domestics.” This indicates that Eliezer must have come from Damascus. It might have been that when Abraham was passing through Damascus he obtained him there. None of us has ever answered God’scall in a clean-cut way; we all dragged our feet through mud and water. Abraham even suffered two deaths, the death of his elder brother, Haran, and his father, Terah. Eventually, Abraham answered God’s calling, being unable to avoid it any longer. He left Haran, where he had been called the second time, taking Lot along with him, and passed through Damascus where he picked up Eliezer. When the Lord appeared to Abraham, saying that He was Abraham’s shield and great reward, Abraham seemed to say in reply, “Lord God, I go childless because You have not given me a child. The one whom I intend to have as the heir and possessor of my house must be my domestic servant, Eliezer.”
6神对亚伯拉罕说，『这人必不成为你的后嗣，你本身所生的，才成为你的后嗣。』（创十五4。）神似乎对亚伯拉罕说，『我不要罗得，我也不要这个大马色人。你的家仆不是后裔，必须从你本身所生的才是。』然后神对他说，『你向天观看，数算众星，能数得过来么？又对他说，你的后裔将要如此。』（创十五5。）就在这时，亚伯拉罕相信神。六节说，『亚伯兰信耶和华，耶和华就以此为他的义。』亚伯拉罕的信，被神算为他的义，在那时，亚伯拉罕就被称义。这就是本于信得称义。
6The Lord said to Abraham, “This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir” (15:4). The Lord seemed to be saying to Abraham, “I didn’t care for Lot. Neither do I care for this one. There must be a seed born out of yourself, not one of your domestics.” Then the Lord said to him, “Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be” (15:5). It was at this juncture that Abraham believed in the Lord. Verse 6 says that “he believed in the Lord; and he counted it to him for righteousness.” Abraham’s believing was counted to him by the Lord as righteousness, and at that time Abraham was justified. This is justification by faith.
7亚伯拉罕得著后裔，绝对不是外面的事，完全是里面的事。亚伯拉罕想使这事成为外面的事，因为以利以谢是在他的身外，不是出于他。我们需要看见这里的不同。今天，很少基督徒顾到里面的经历，多数基督徒顾到外面的经历。今天在基督徒中间所教导的，多半到创世记十四章末了为止。有些人会争辩说，『他们不是本于信得称义么？这不是在十五章么？』不错，他们的确本于信得称义，但甚至这事也被他们弄成了外面的事。亚伯拉罕在十四章相信神是至高的神，天地的主，并没有本于信得称义。神不把那样的信算为他的义。怎样的信才算为亚伯拉罕的义？就是相信神能将一些东西作到他里面，使他生出后裔的信。相信神要供应我们每天的需要和食物固然很好，但这不是在神眼中宝贵的信。怎样的信是神看为宝贵的？是相信祂能将自己作到我们里面，使我们生出基督的信。今天多数基督徒只注重一种信，就是相信神能为他们作外面的事，这样的信相信神能给他们健康、医治、好职业或升迁。很多基督徒只有这样的信。这样的信虽然很好，但在神眼中，不是十分可爱宝贵的信。祂没有把这样的信算为亚伯拉罕的义。算为亚伯拉罕之义的信，乃是相信神能将一些东西作到他里面，使他生出后裔的信。在创世记十五章，亚伯拉罕不是相信神要给他食物、牛羊或更多的仆人，他乃是相信神能将一些东西作到他里面，使他生出后裔。你有何种的信？多数基督徒珍赏那相信神要供应他们日常生活一切所需的信，这就是相信神是至高的神，天地之主的信。你也许想，有这样的信你就满足了。读了前篇信息后，你也许会试著相信至高的神，相信我们的神是天地的主。但这种信在神眼中并不是那么可爱宝贵。我们需要有一种信，相信神正将祂自己作到我们里面，相信因著有一样东西作到我们里面，属天的后裔就要生出来。但愿这件事铭刻在我们里面！
7Abraham’shaving a seed was absolutely not an outward matter but altogether an inward one. Abraham tried to make this an outward matter, for Eliezer was something outside of him, not something out of him. We need to see the difference here. Today, not many Christians care for the inward experience. Most Christians care for the outward experiences. The things that are taught among Christians today mostly go as far as the end of Genesis 14. Some may argue with this, saying, “Don’tt hey have justification by faith, and is this not in chapter fifteen?” Yes, they do have justification by faith, but even this has been made by them an outward thing. Abraham was not justified by faith in chapter fourteen when he believed that God was the Most High God, the Possessor of heaven and earth. God did not count that kind of faith to him as righteousness. What kind of faith was it that was reckoned to Abraham as righteousness? It was the faith that believed that God was able to work something into him to bring forth the seed. Believing that God will supply our daily needs, our daily food, is good, but it is not the kind of faith that is precious in the eyes of God. What kind of faith is precious in God’ss ight? The faith that believes that He is able to work Himself into us to bring forth Christ. Most Christians today only care for the faith that believes that God can do outward things for them. That kind of faith believes that God is able to give them health, healing, a good job, or a promotion. Many Christians only have that kind of faith. Although that kind of faith is good, it is not the faith that is so dear and precious in the eyes of God. He did not count that kind of faith as righteousness to Abraham. The kind of faith that was counted as righteousness to Abraham was the faith that God was able to work something into him to bring forth a seed. In Genesis 15 Abraham did not believe that God would give him bread and butter, cattle, or more servants. He believed that God was able to work something into him and bring forth a seed. What kind of faith do you have? Most Christians appreciate the faith that believes that God will provide all they need for their daily living. That is the faith that believes in God as the Most High God, as the Possessor of heaven and earth. Perhaps you are thinking that you would be satisfied to have such a faith as that. After reading the last message, you might have tried to believe in the Most High God, believing that our God is the Possessor of heaven and earth. But that faith is not the faith that is so dear and precious in the eyes of God. We need to have the faith that believes that God is working Himself into us, the faith that believes that a heavenly seed will be brought forth by something that has been wrought into us. May this matter be inscribed into our being!
（1） 神为蒙召者所作两类的事
1) Two Categories of God’s Doings for the Called
（a）为著他的生存
a) For Him to Exist
8在十五章以前，亚伯拉罕经历神是保护他，并供应他许多物质事物的那一位。（创十二16。）亚伯拉罕让罗得优先选择，又胜了四王。然而，这些事没有一件与达成神的目的有关，不过与亚伯拉罕的生存有关。（创十二，十四24。）他是在外面环境中经历这一切，不是在内里生命中经历这一切。
8Prior to chapter fifteen, Abraham had experienced God as the One who protected him and provided many material things (12:16). Abraham had given all the choices to Lot and had gained the victory over the four kings. None of these things, however, had anything to do with the fulfillment of God’s purpose but were only related to Abraham’s existence (12:10; 14:24). He 10 experienced all these outwardly in his environment, not inwardly in his life.
（b）为著使他达成神的目的
b) For Him to Fulfill God’s Purpose
9你知道神的目的是甚么？神的目的是要得著一班人，有祂的形像彰显祂，有祂的管治权代表祂，并为祂的国度取得地。从创世记一章二十六节开始，我们看见神永远的目的就是要得著一班人，有祂的形像彰显祂，有祂的管治权代表祂，并为祂的国度接管地。当神来呼召亚伯拉罕，祂应许亚伯拉罕要得福彰显神，并成为大国，使神藉著他在地上得著祂的国度。这是神今天永远的目的。但在创世记十五章以前，亚伯拉罕所遭遇的一切，都与达成神的目的无关。乃是从十五至二十四章的记载，才给我们看见神如何将一些东西作到亚伯拉罕里面，使他能达成神的目的。这不再仅仅是环境中外面的经历，乃是生命中内里的经历。今天多数基督徒只关心他们的生存，并不关心神永远的目的。甚至在我们中间，许多人也还没有被神永远的目的深深的摸著。许多人还是盼望主给他们较好的职业、好的丈夫或妻子、好的教育、升迁。这一切使你能生存，与达成神的目的却没有直接的关系。在十五章以前，一切对亚伯拉罕的生存都是美好的，有帮助的，有利的，使他能维持生活，但那些事没有一件与达成神的目的有直接的关系。请查看亚伯拉罕的情形。亚伯拉罕在埃及所得的牛羊能彰显神么？那些使女能代表神么？虽然神给了亚伯拉罕许多东西，但他所有的，没有一样对达成神的目的有用。生存是一回事，达成神的目的是另一回事。今天我们的原则也是一样。我们的教育、职业及房子，都有益于我们的生存，但没有一样有益于达成神的目的。
9Do you know what God’s purpose is? God’s purpose is to have a people to express Him with His image, represent Him with His dominion, and take the earth for His kingdom. Beginning with Genesis 1:26, we see that God’s eternal purpose is to have a people expressing Him in His image, representing Him with His dominion, and taking over the earth for His kingdom. When God came in to call Abraham He promised Abraham that he would have the blessing to express God and become a great nation so that through him God might have His kingdom on earth. This is God’s eternal purpose today. But everything that had happened to Abraham prior to Genesis 15 had nothing to do with the fulfillment of God’s purpose. It is from chapter fifteen through chapter twenty-four that we have a record showing us how God had worked something into Abraham so that he was able to fulfill God’s purpose. It was no longer merely outward experiences in environment but inward experiences in life. Most Christians today only care for their existence, not for God’s eternal purpose. Even many among us still have not been deeply impressed with God’s eternal purpose. Many are still hoping that the Lord will give them a better job, a good husband or wife, a good education, or an excellent promotion. While all of these things may enable you to exist, they have nothing to do directly with the fulfillment of God’s purpose. Everything prior to chapter fifteen was good, helpful, and profitable for Abraham’s existence, enabling him to live as a human being, but none of those things had anything to do directly with the fulfillment of God’s purpose. Look into Abraham’s situation. Could the cattle that Abraham gained in Egypt express God? Could the maidservants represent God? Although God had given Abraham a great deal, nothing that he had was useful for the fulfillment of God’s purpose. To exist is one thing, and to fulfill God’s purpose is another. The principle is the same with us today. Our education, jobs, and houses are all good for our existence, but none of them are good for the fulfilling of God’s purpose
（2） 达成神目的所需要的两件事物
2) Two Things Needed for the Fulfillment of God’s Purpose
（a）后裔
a) The Seed
10现在我们需要来看，在亚伯拉罕的日子，达成神的目的所需要的两件事物。第一项是后裔。（创十五1～6，见创十三16，二二17～18，十二2。）神呼召亚伯拉罕的目的是要达成祂的目的。我们已经看过，祂的目的是要得著一班人，照著祂的形像彰显祂自己，并有祂的管治权代表祂自己。但亚伯拉罕没有后裔。没有后裔，亚伯拉罕怎能达成神的目的？神需要后裔。祂需要藉这后裔得著一班人。
10Now we need to see the two things that were necessary for the fulfillment of God’s purpose in Abraham’s day. The first item was the seed (15:1-6; see 13:16; 22:17-18; 12:2). God called Abraham with the intention of fulfilling His purpose. As we have seen, His purpose is to have a people in His image to express Himself and with His dominion to represent Himself. But Abraham did not have a seed. How could Abraham fulfill God’s purpose without having a seed? God needs the seed. He needs to have a people through the seed.
《一》不是亚伯拉罕所有的
(1) Not What Abraham Had
11亚伯拉罕和我们一样，我们也和他一样。当亚伯拉罕知道他需要后裔，他就指望以利以谢。（创十五2～4。）亚伯拉罕似乎说，『现在我了解，为著神我必须有后裔，好得著一班人。我既已年迈，我妻子的生育也几乎断绝了，这后裔必定是现成的。』但神绝不用我们已有的东西达成祂的目的。我们所有的一切，对这事毫无用处。不要以为你所有的，对达成神的目的有用。你所有的不过是以利以谢。你所有的没有一样算得数。我们所有的，没有一样对达成神的目的有用。凡我们所有的，都不是出于神，充其量不过是出于大马色的。
11Abraham was the same as we are, and we are the same as he was. When Abraham understood that he needed a seed, he counted on Eliezer (15:2-4). Abraham seemed to say, “Now I realize that I must have a seed for God to have a people. Since I am old and my wife is nearly out of function, the seed must be what I already have.” But God will never use for the fulfillment of His purpose the things that we already have. Whatever we have is altogether no good for this. Do not think that what you have is good for the fulfillment of God’s purpose. What you have is just an Eliezer. Nothing that you have is counted. Nothing that we have is useful for the fulfilling of God’s purpose. At best, whatever we have is not of God but is something of Damascus
《二》乃是神应许要作出来的
(2) But What God Promised to Work Out
12为著达成神的目的所需要的后裔，必须是神所应许要藉亚伯拉罕作出来的。这必须是神将一些东西作到他里面，使他能生出后裔。（创十五4～5。）那么这后裔到底是谁？你祷读创世记十五章和加拉太三章，会看见这后裔就是基督自己。我们所有的，没有一样能生出基督。我们的教育、成就、技术等等，都算不得甚么。这些都不过是以利以谢，并不是神作到我们里面，使我们生出基督，就是那后裔。那些没有一样是主观的，全数是环境中客观的东西。你的以利以谢可能是你的大学教育。或许甚至在召会生活中，你仍信靠这以利以谢，意思就是你仍信靠你的大学教育。我们都曾经过大马色，至少得著一个以利以谢，那绝不是神所要的后裔。这后裔必须是神所作到我们里面的东西，不是我们所得著的东西。我们在我们的大马色所得著的一切，绝不能生出基督。只有神作到我们里面的，才能生出作后裔的基督。
12The seed that was needed for the fulfillment of God’s purpose had to be what God promised to work out through Abraham. It had to be something that God worked into him so that he might bring it forth (15:4-5). What then is the seed? If you pray and read Genesis 15 and Galatians 3, you will see that the seed is Christ Himself. Nothing that we have could ever bring forth Christ. Our education, attainments, skills, etc. mean nothing. All of these things are just Eliezers, things which are not what the Lord has wrought into us to bring forth Christ, the seed. None of them are subjective but altogether objective in our environment. Your Eliezer might be your college education. Perhaps even in the church life you might still be trusting in this Eliezer, meaning that you still trust in your college education. All of us have passed through some Damascus, picking up at least one Eliezer. That could never be the seed that God wants. The seed must be something that God works into us, not something that we have picked up. Whatever we picked up from our Damascus can never bring forth Christ. Only that which God works into our being can bring forth Christ as the seed.
13为要达成神的目的，我们必须有基督作到我们里面。这就是为何保罗告诉我们，基督启示在他里面，（加一15～16，）基督在他里面活著，（加二20，）基督成形在他里面，（加四19，）并且在他活著就是基督。（腓一21。）保罗活基督。当他还是大数的扫罗时，他经过了犹太教的大马色，得著许多东西。那段时间他所得著的，都不过是以利以谢。主告诉保罗，他必须把那一切忘掉。那些都是粪土、垃圾、狗食，必须扔掉。保罗所有的东西，没有一样能生出基督。只有神作到他里面的，才能生出基督。主似乎告诉保罗：『你从宗教背景所得来的东西，绝不能生出基督。只有我作到你里面的，才会生出基督。我所作到你里面的，乃是我的恩典。』至终保罗能说，『因著神的恩，我成了我今天这个人，并且神的恩临到我，不是徒然的；反而我比众使徒格外劳苦，但这不是我，乃是神的恩与我同在。』（林前十五10。）在这里，我需要说说恩典与祝福的不同。多数基督徒所认为的恩典，其实是祝福。祝福是甚么？祝福是兴盛、利益、丰裕等。许多基督徒喜欢用恩典的形容词说，『哦，神对我们真是有恩惠！』但这话与恩典真正的意义差得很远。民数记六章二十五节的『恩，』6:25希伯来文的意思是弯腰或俯身以恩待低下的人。例如，君王可能仁慈的俯身给乞丐一些东西。那是有恩慈。然而，在圣经里，恩典一点不差就是神自己；在圣经里，恩典就是神自己进到我们里面成为我们的享受。约翰一章十七节说，『因为律法是藉著摩西赐的，恩典和实际都是藉著耶稣基督来的。』约翰一章十四节说，『话成了肉体…丰丰满满的有恩典，有实际。』约翰一章十六节告诉我们：『从祂的丰满里我们都领受了，而且恩上加恩。』
13In order to fulfill God’s purpose we must have Christ wrought into us. This is why Paul told us that Christ was revealed into him (Gal. 1:15-16), that Christ lived in him (Gal. 2:20), that Christ was formed in him (Gal. 4:19), and that for him to live was Christ (Phil. 1:21). Paul lived Christ. When he was Saul of Tarsus, he passed through a Jewish Damascus, gaining many things. All that he acquired during that time was just an Eliezer. The Lord told Paul that he had to forget all of those things—they were dung, garbage, dog food— and to cast them aside. None of the things that Paul had could bring forth Christ. Only that which God worked into his being could bring forth Christ. The Lord seemed to tell Paul, “The things that you had from your religious background can never bring forth Christ. Only what I am working into you will bring forth Christ. What I am working into you is My grace.” Eventually, Paul could say, “By the grace of God I am what I am; and His grace unto me was not in vain, but I labored more abundantly than all of them, yet not I, but the grace of God with me” (1 Cor. 15:10). At this point, I need to say a word about the difference between grace and blessing. What most Christians consider to be grace is actually blessing. What is blessing? Blessing is prosperity, benefit, and bounty. Many Christians, using the adjective form of the word grace, are fond of saying, “Oh, how gracious God is to us.” But this is far short of the meaning of the real grace. The Hebrew word for gracious in Numbers means to bend or to stoop oneself in order to be kind to an inferior person. For example, in kindness, a king may stoop to give something to a beggar. That is what it means to be gracious. However, in the Bible, grace is nothing less than God Himself. In the Bible grace is simply God Himself coming into us to be our enjoyment. John 1:17 says, “For the law was given through Moses; grace and reality came through Jesus Christ.” John 1:14 says that “the Word became flesh..full of grace and reality,” and John 1:16 tells us that “of His fullness we all received, and grace upon grace.”
14祝福是为著我们的生存，恩典却是为著达成神的目的。我们的生存的确需要神的祝福，神若不祝福我们，我们会失去职业、健康，甚至会失去肉身的生命。我一点不怀疑，我能生存，完全是在神的祝福之下。然而，仅仅生存不过是虚空的虚空。我们在这里是作甚么？难道只是谋生以图自存么？若是这样，那就是虚空的虚空。一切的汽车、房子、学位、职业，都是虚空。有人也许会说，『赞美主，我们有三个儿子，两个女儿，儿子是医生，女儿是教授。这是何等的祝福！』你的生存若不是为著达成神的目的，这祝福就是叫你和你的家人生存在虚空的虚空中。另外有人也许会说，『五年前，我每年只赚五千美金，但去年我赚了两万五千美金，这是何等的祝福！』他们若不是为著神的目的，这种祝福也是叫他们生存在虚空的虚空中。最近，主在一天清晨把我唤醒，向我指出新约中没有一卷书的结语是『愿祝福与你们同在，』或『愿祝福与你的灵同在。』几乎所有书信的结语都是，『愿恩典与你们同在。』（加六18，弗六，腓四23，西四18。）说『愿祝福与你们同在，』意思是你们在物质的事上昌盛。但圣经从来没有这样说。约翰福音不是说，话成了肉体，满了祝福；或是说，祝福随同基督而来。没有一卷书的结语说，『愿祝福与你们同在。』
14Blessings are for our existence, but grace is for the fulfillment of God’s purpose. We do need God’s blessing for our existence. If God did not bless us, we would lose our jobs, health, and perhaps even our physical lives. I have no doubt that, for my existence, I am fully under God’s blessing. Merely to exist, however, is vanity of vanities. What are we doing here in this country? Are we just here to make a living for our existence? If this is the case, it is vanity of vanities. All the cars, houses, degrees, and jobs are vanities. Some people may say, “Praise the Lord, we have three sons and two daughters. The sons are medical doctors and the daughters are professors. What a blessing this is!” This is a blessing for you and your family to exist in the vanity of vanities, if your existence is not for the fulfillment of God’s purpose. Others may say, “Five years ago I was only making $5,000 a year, but this last year I made $25,000. What a blessing this is!” This also is a blessing for people to exist in the vanity of vanities, if they are not for God’s eternal purpose. Recently, the Lord awoke me early one morning and pointed out to me that not one of the New Testament books ends with the words, “Blessing be with you” or “Blessing be with your spirit.” However, nearly all the Epistles end with the words, “Grace be with you” (Gal. 6:18; Eph. 6:24; Phil. 4:23; Col. 4:18). To say, “Blessing 24 be with you,” means that you will be prospered with material things. But our Bible never says anything like that. The Gospel of John does not say that the Word became flesh full of blessing, or that blessing came with Christ. No book ends by saying, “Blessing be with you.”
15在旧约里主要的是祝福，但在新约里，物质的祝福立刻被属灵的福分顶替了。以弗所一章三节说，神在基督里曾用各样属灵的福分祝福了我们；同一卷书最后一节说，『愿恩典与一切…爱我们主耶稣基督的人同在。』全本圣经的最后一节也说到恩典。启示录二十二章二十一节不是说，『至高的神，天地之主的祝福与你们众人同在。』不，牠乃是说，『愿主耶稣的恩与众圣徒同在。』你记得在民数记六章二十四至二十六节，祭司常给以色列人的祝福么？那里的话是这样的：『愿耶和华赐福给你，保护你。愿耶和华使祂的脸光照你，赐恩给你。愿耶和华向你仰脸，赐你平安。』但保罗在林后十三章十四节的祝福，是属于另一类：『愿主耶稣基督的恩，神的爱，圣灵的交通，与你们众人同在。』我再说，祝福是为著我们的生存，而恩典是为著达成神的目的。
15In the Old Testament we mainly have blessings, but in the New Testament the physical blessings immediately are replaced by spiritual blessings. Ephesians 1:3 says that God has blessed us with all spiritual blessings in Christ, and the last verse of the same book says, “Grace be with all those who love our Lord Jesus Christ.” The last verse of the whole Bible also speaks of grace. Revelation 22:21 does not say, “The blessing of the Most High God, the Possessor of heaven and earth, be with you all.” No, it says, “The grace of the Lord Jesus be with all the saints.” Do you remember the blessing that the priests used to give the children of Israel in Numbers 6:24-26? It went like this: “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace.” Paul’s blessing in 2 Corinthians 13:14, on the contrary, is in another category: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all.” I repeat, blessings are for our existence, and grace is for the fulfillment of God’s purpose.
《三》神的应许与亚伯拉罕的信被算为义
3) God’s Promise and Abraham’s Faith Counted for Righteousness
16神拒绝亚伯拉罕的题议之后，就应许要为他作一些事，使他能从本身生出后裔，甚至像天上的星那样多。（创十五5。）亚伯拉罕照著神的话相信神，神就将他的信算为他的义。（创十五6。）这种信就是相信神要在我们里面作工，好生出基督，就是那后裔；这种信对神是宝贵的，并且在神眼中是我们的义。这种信是为著接受神的恩典，不是为著接受神的祝福。今天大多基督徒都注重祝福，不太在意恩典。虽然现在是新约时代，但许多基督徒仍活在旧约时代里，只注重祝福，不在意恩典。在主的恢复里，我们的确需要祝福。我们一直聚集在一起，就是极大的祝福。但比这更重要的是，我们需要恩典。我们需要神进来，并说，『你所有的不算数，你所能作的，你所要作的也不算数。我要将一些东西作到你里面，这要生出后裔。你相信这事么？』我们若相信，这样的信对神就是宝贵的。这信不是相信神要给我们生存所需要的一切，乃是相信神要将祂自己作到我们里面，为要生出基督这独一的后裔，就是为著达成神目的所需要的后裔。
16After rejecting Abraham’s proposal, God promised him that He would do something for him so that he might have seed born of himself, even as many as the stars in heaven (15:5). Abraham believed in the Lord according to His word, and the Lord counted his believing to him for righteousness (15:6). It is the kind of faith that believes that God will work in us to bring forth Christ, the seed, that is precious to God and is our righteousness in the eyes of God. This is the faith for receiving God’s grace, not for receiving His blessing. Today, most Christians care for blessing, not much for grace. Although this is the New Testament age, many Christians still live in the Old Testament dispensation, caring only for blessings, not for grace. In the Lord’s recovery we do need the blessings. It is a great blessing to meet together all of the time. But, more than this, we need grace. We need God to come in and say, “What you have does not count. What you can do and will do does not count either. I will work something into you, and this will bring forth the seed. Do you believe in this?” If we believe this, this kind of faith is precious to God. This is not the faith that believes that God will give us all that we need for our existence; it is the faith that believes that God is working Himself into us in order to bring forth Christ as the unique seed, the seed that is needed for the fulfillment of God’s purpose
（b）地
b) The Land
17达成神的目的所需要的第二件事物是地。（创十五17～21，见创十二7，十三14～15，17，十七8。）
17The second thing needed for the fulfillment of God’s purpose was the land (15:17-21; see 12:7; 13:14-15, 17; 17:8
《一》地的定义
1) The Definition of the Land
18神应许给亚伯拉罕的地是甚么？许多基督徒认为这里的地是天堂，他们把肉身的死看为约但河。这观念完全不是按照对圣经正确的领会。在亚伯拉罕的时代，地是他能生活的地方。亚伯拉罕需要一个地方，使他能在那里生活，并靠那地而活。因此，地是神的子民生活其中且凭以生活的地方。此外，在亚伯拉罕的时代，地也是他能击败一切仇敌，使神能在地上得著国度的地方。再者，地是神能有一个居所来彰显祂自己的地方。所以，关于地我们看见五点：神的子民生活的地方，神的子民赖以维生的地方，神的仇敌被击败的地方，神能得著祂国度的地方，神能得著居所来彰显祂自己的地方。至终，在这地上，神的国被建立，圣殿被建造作为神的居所，并且神的荣耀得著显明。这一切都是神目的之达成的小影。这与亚伯拉罕的生存完全不同。亚伯拉罕的生存是一回事；他得著后裔和地以达成神的目的是另一回事。今天我们的地是甚么？毫无疑问，这地就是基督；祂活在我们里面，我们也活在祂里面。今天我们必须活在基督里，并靠基督而活。但许多基督徒没有实行这事。他们既不关心基督作到他们里面为后裔，也不关心活在作那地的基督里面，以达成神的目的。对他们而言，基督既不是他们生活其中且凭以生活的地，也不是他们杀败一切仇敌的地。我们能在那里杀败我们的仇敌？在基督这块地上。基督就是我们可以在那里杀败基大老玛和其他诸王的地方，基督也是为著神国度的地，使神的居所能在那里得著建造。我们若看见这事，就知道今天大多基督徒只寻求神的祝福，真是大大偏离了目标。我们不需要太注意我们的生存，或者太关心神的祝福，因我们的父知道我们的需要。我们应该让祂照顾我们。祂绝不撇下我们，也绝不丢弃我们。（来十三5。）在神的目的这件事上，我们不该倚赖我们的所有或所能作的。我们所有的是以利以谢，我们所能作的是以实玛利。以利以谢是亚伯拉罕所有的，以实玛利是亚伯拉罕所能作的，二人都不能算为神目的的达成。我们的所有并所能作的都不算数，必须是神自己才算数。若干时日以后，我们真成了无有，那时神就要将祂自己作到我们里面，而祂所作到我们里面的，要生出基督为后裔，并要将我们带进作那地的基督里面。基督该是我们里面的后裔，基督也该是我们生活其中的那地。我们不是有基督在里面么？是的，但祂必须是后裔。今天我们不是在基督里么？是的，但我们必须活在作那地的基督里面。
18What is the land? Many Christians think that the land is heaven, considering physical death as the Jordan River. This concept is altogether not according to the proper understanding of the Holy Word. During Abraham’st i me, the land was a place in which he could live. Abraham needed a place to live in and to live on. Hence, the land is a place for God’sp eople to live in and to live on. Furthermore, during Abraham’s time, the land was a place in which Abraham could defeat all of his enemies in order that God might have a kingdom on earth. Moreover, the land was the place where God could have a habitation as the expression of Himself. Thus, we see five points concerning the land: that it was a place for God’sp eople to live in, a place for them to live on, a place where God’s enemies could be defeated, a place where God could have His kingdom, and a place where God could have a habitation for His expression. Eventually, in the land, the kingdom of God was established, the temple was built for God’s habitation, and the glory of God was manifested. All of that was a miniature of the fulfillment of God’s purpose. This was altogether a different matter from Abraham’s existence. It was one thing for Abraham to exist; it was another thing for him to have the seed and the land for the fulfillment of God’s purpose. What is the land for us today? Undoubtedly, the land is Christ who is living in us and in whom we are living. Today, we must live in Christ and on Christ. But many Christians do not practice this. They care neither for Christ’s being wrought into them as the seed nor for their living in Christ as their land for the fulfillment of God’s purpose. To them, Christ is not the land for them to live in and to live on; neither is He the land for them to slaughter all their enemies. Where can we slaughter our enemies? In Christ our land. Christ is the very place in which we slaughter our Chedorlaomer and all of the other kings. Christ is also the land for the kingdom of God where God’s habitation can be built. If we see this, then we know how greatly most Christians have missed the mark in seeking only for God’s blessings. We do not need to pay that much attention to our existence or to be so concerned about God’s blessings, because our Father knows what we need. We should let Him take care of us. He will never leave us nor forsake us (Heb. 13:5). In this matter of God’s purpose we should not count on what we have or on what we can do. What we have is Eliezer and what we can do is Ishmael. Eliezer was what Abraham had and Ishmael was what Abraham could do, and neither of them counted for the fulfillment of God’s purpose. What we have and what we can do does not count. It has to be God Himself. After a certain time, when we truly have become nothing, God will work Himself into us, and that which He has worked into us will bring forth Christ as the seed and will also bring us into Christ as our land. Christ should be the seed within us. Christ should also be the land in which we live. Do we not have Christ in us? Yes, but He must be the seed. Are we not in Christ today? Yes, but we must live in Him as our land.
19今天地也是召会，因为召会是基督的扩大。基督的身体，召会，是基督的扩充。在召会中，我们活在基督里，并靠基督而活；在召会中，我们杀败仇敌；在召会中，我们有神的国度同神的居所。因这缘故，当我们进入召会中，我们立刻有回到家的感觉。现在我们不再飘流，我们有一个地方，我们可以在那里生活并靠牠而活，在那里杀败一切的仇敌，在那里有神的国度连同神的居所。在我们进入召会以前，我们没有正当的基督徒生活，但在进入召会以后，我们的生活发生了何等积极的改变！在进入召会以前，我们很难打败甚么仇敌，但在进入召会以后，就很容易了。基大老玛怕召会。我们能在那里杀败一切的仇敌？迦南。今天的迦南是甚么？召会，就是扩大的基督。今天神的国度同神的居所在那里？也在召会中。召会，扩大的基督，是我们今天的美地。
19Today the land is also the church, for the church is the enlargement of Christ. The Body of Christ, the church, is the expansion of Christ. In the church we live in Christ and on Christ; in the church we slaughter the enemies; and in the church we have the kingdom of God with the habitation of God. For this reason, when we came into the church, we immediately had the sensation that we had come home. Now we are no longer wandering but have a place in which and on which to live, a place in which to slaughter all our enemies, a place in which we may have the kingdom of God with the habitation of God. Before we came into the church, we did not have the proper Christian living, but after coming into the church, what a positive change has happened to our living! Before coming into the church, it was difficult for us to defeat any of our enemies, but after coming into the church, it was so easy. Chedorlaomer is afraid of the church. Where can we slaughter all of our enemies? In Canaan. What is today’s Canaan? It is the church, the enlarged Christ. Where is the kingdom of God with God’s habitation today? Also in the church. The church, the enlarged Christ, is our good land today
20后裔和地都是基督。后裔是我们里面的基督，地是我们活在其中的基督。基督是后裔，活在我们里面；基督是地，我们活在祂里面。祂是达成神永远目的的后裔和地。
20Both the seed and the land are Christ. The seed is Christ in us and the land is the Christ in whom we live. Christ lives in us as the seed, and we live in Him as the land. He is both the seed and the land for the fulfillment of God’s eternal purpose
《二》神应许而亚伯拉罕缺少信心
2) God’s Promise and Abraham’sLack ing of Faith
21在本章，神不但对亚伯拉罕重复关于后裔的应许，也重复关于地的应许。关于后裔的应许，完全包含在前六节里面。亚伯拉罕相信神关于后裔的应许。关于地的应许，虽然在七节神肯定的说过了，但亚伯拉罕缺少信心相信。由此我们看见，在后裔的事上相信神，比在地的事上相信神容易。让基督活在我们里面作后裔，比我们活在作那地的基督里面容易。接受基督作活在我们里面的后裔，比接受基督作那地，叫我们为著神的国度同神的居所而过召会生活容易。因著亚伯拉罕和我们一样，在这方面缺少信心，神不得不和他立约，以坚立祂关于地的应许。在下篇信息中，我们要看见，神与亚伯拉罕所立的约的细节。
21In this chapter God not only repeated His promise to Abraham concerning the seed but also the promise to him concerning the land. The promise concerning the seed is fully covered in the first six verses. Abraham believed in the Lord for that promise concerning the seed. The promise concerning the land is affirmatively made by God in verse 7, but Abraham lacked faith to believe in God for this promise concerning the land. By this we can see that believing in God for the seed is easier than believing in God for the land. It is easier for us to let Christ live in us as the seed than it is to live in Christ as the land. To take Christ as the seed living in us is easier than to take Christ as the land for us to have the church life for God’skin gdom with God’s habitation. Because Abraham was like us, lacking faith in God in this respect, God was forced to make a covenant with him to confirm His promise concerning the land. In the next message we shall see the details concerning the covenant that God made with Abraham.