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创世记生命读经 · 第45篇

神与亚伯拉罕所立的约

God’s Covenant with Abraham
1在前篇信息中我们看见，在创世记十五章以前，亚伯拉罕所经历的一切，都是神为著他的生存所给的祝福。但神呼召亚伯拉罕，并非仅仅要他生存，乃是要藉著他达成神永远的目的。从十五章开始，神来指示亚伯拉罕，他需要恩典以达成神永远的目的。亚伯拉罕不仅需要环境中外面的祝福，也需要生命中里面的恩典。我们若仔细读创世记十五至二十二章，就会看见在这几章中，神对付亚伯拉罕，为要带他认识，他需要神的恩典来成就神永远的目的。所以神来了，不仅在外面祝福亚伯拉罕，也把祂自己作到他里面作恩典，使亚伯拉罕有具体的东西，好达成神永远的目的。我们在前篇信息中看见，亚伯拉罕要达成神的目的，需要两件东西－后裔和地。你若再读创世记十五章，会看见那里一再题到后裔和地这两件东西。我们已经看过，后裔和地都是基督。这后裔首先是个别、个人的基督，至终是团体的基督。加拉太三章十六节启示，基督是亚伯拉罕的后裔。这后裔起先是个别的基督，最终成了团体的基督－基督是头，我们众人是祂的身体。这就是达成神的目的所需要的后裔。
1In the last message we saw that whatever Abraham experienced prior to Genesis 15 was a matter of God’s blessing for his existence. But God’scall ing of Abraham was not merely that Abraham should exist; it was that God’s eternal purpose might be fulfilled through him. Beginning with chapter fifteen, God came in to show Abraham that he needed grace for the fulfillment of God’s eternal purpose. Abraham not only needed outward blessings in his environment but also grace in his life. If we read Genesis 15 through 22 carefully, we shall see that in these chapters God was dealing with Abraham in order to bring him to the realization that he needed His grace in order to fulfill His eternal purpose. So God came in not simply to bless Abraham outwardly but to work Himself into him as grace in order that Abraham might have something substantial for the carrying out of God’s eternal purpose. As we saw in the previous message, two things were needed for Abraham to fulfill God’s purpose—the seed and the land. If you read Genesis 15 again, you will see that these two things, the seed and the land, are mentioned repeatedly. We have seen that both the seed and the land are Christ. Firstly, the seed is the individual, personal Christ, and eventually it is the corporate Christ. Galatians 3:16 reveals that Christ is the seed of Abraham. Initially the seed was the individual Christ, but ultimately it has become the corporate Christ—the Christ who is the Head with all of us as His Body. This is the seed that is needed for the fulfillment of God’s purpose
2基督也是地。基督是地的观念也许相当新奇，因为过去我们许多人听说，迦南美地是天的豫表，象征。许多基督徒持守这观念。但我们若回到神纯正的话里，就能看见地实在是象征基督。在豫表上，地是神子民得著安息的地方；也是神能击败祂一切的仇敌，并建立祂的国度同祂的居所，使祂得著彰显并代表的地方。请记住以下关于地的各点：牠是神的子民能得安息的地方；是神一切的仇敌能被杀败的地方；是神建立祂的国度并建造祂的居所，使祂在这背叛的地上得著彰显并代表的地方。有甚么彀资格作这样一块地？没有别的，只有基督。在基督里，我们得著安息，并杀败仇敌。在基督里，神建立祂的国度，并建造祂的居所－召会，作祂的彰显和代表。你有没有看见，后裔和地都是基督？神应许亚伯拉罕的后裔，在今天就是团体的基督；神应许他的地，就是那奇妙复活高升的基督，在祂里面我们安息并杀败仇敌，在祂里面神建立祂的国度并建造祂的居所，使神得著彰显并代表。
2Christ is also the land. The concept that Christ is the land may seem rather new or strange because in the past many of us were told that the good land of Canaan was a type, a symbol, of heaven. This concept is held by many Christians, but if we return to the pure Word, we can see that the land actually symbolizes Christ. In type, the land is the place where God’sp eople have rest and where God can defeat all of His enemies and establish His kingdom with His habitation for His expression and representation. Please remember the following points regarding the land: that it is the place where God’sp eople may have rest; that it is the place where all of God’s enemies can be slaughtered; and that it is the place where God establishes His kingdom and builds up His habitation that He may be expressed and represented on this rebellious earth. What is qualified to be such a land? Nothing other than Christ. In Christ, we have rest and we slaughter the enemies. In Christ, God establishes His kingdom and builds His habitation, the church, for His expression and representation. Have you seen that both the seed and the land are Christ? The seed that God promised Abraham is today the corporate Christ, and the land that God promised him is the wonderful resurrected and elevated Christ in whom we rest and slaughter our enemies and in whom God establishes His kingdom and builds up His habitation that He might be expressed and represented.
3当神应许亚伯拉罕要有后裔的时候，亚伯拉罕立刻相信神这应许。（创十五6。）当亚伯拉罕相信神关于后裔的应许时，他的信对神十分宝贵，神就将这信算为他的义。那时，亚伯拉罕本于信得称义，就是本于相信神要给他后裔以达成神永远目的的那信。亚伯拉罕这样相信神，神就喜悦他。然而，此后神又应许亚伯拉罕要给他地的时候，他信心不足，对主说，『主耶和华阿，我怎能知道必得这地为业呢？』（创十五8。）虽然亚伯拉罕能相信神关于后裔的应许，却不能相信祂关于地的应许。今天原则也是一样。信基督是后裔很容易，但信基督是地却很难。信基督是我们的生命，比信基督能成为我们的召会生活容易。很多基督徒对于基督是他们的生命，他们相信神；但一谈到召会生活，就是美地，在此我们能安息，杀败仇敌，并给神立场建立祂的国度，建造祂的居所，他们便说，今天我们不可能有这事。很多基督徒似乎说，『我们可能凭基督活著，但不可能有召会生活。』他们相信基督能成为他们的生命，比相信召会能成为他们的生活容易。他们不能相信今天就可能有召会生活。我们再次看见，我们和亚伯拉罕一样，我们发现，相信神给我们后裔较为容易，但相信神给我们地却很难。你有基督作后裔么？你也有基督作地么？有基督作地给我们活在其中，使我们有召会生活，使神有祂的国度同祂的居所，作祂的彰显和代表，这不是那么简单的事。
3When God promised Abraham that he would have a seed, Abraham believed God for this immediately (15:6). When Abraham believed in God for the promise concerning the seed, his faith, which was so precious to God, was counted as righteousness to him by God. At that time, Abraham was justified by faith, by the faith that believed that God would give him the seed to accomplish God’s eternal purpose. When Abraham believed in God for that, God was happy with him. After this, however, when God also promised Abraham that He would give him the land, Abraham fell short, saying to the Lord, “Lord God, whereby shall I know that I shall inherit it?” (v. 8). Although he was able to believe in God for the promise concerning the seed, he could not believe in Him for the promise concerning the land. The principle is the same today. To believe that Christ is the seed is easy, but to believe that Christ is the land is difficult. It is easier to believe that Christ is our life than it is to believe that Christ can be our church life. Many Christians believe in God for Christ’s being their life, but when they come to the matter of the church life, the good land where we can rest, slaughter the enemies, and afford God the ground to establish His kingdom and build up His habitation, they say that it is impossible for us to have this today. Many Christians seem to be saying, “It is possible for us to live by Christ, but it is impossible to have the church life.” It is easier for them to believe that Christ can be their life than that the church can be their living. They cannot believe that it is possible to have the church life today. Once again we see that we are the same as Abraham, finding it easy to believe in God for the seed but finding it difficult to believe in Him for the land. Do you have Christ as the seed? Do you also have Him as the land? It is not such a simple matter to have Christ as the land for us to live in so that we may have the church life and that God may have His kingdom with His habitation for His expression and representation
4多年前，在我们进入召会生活之前，我们讲到凭基督活著，但我们自己却不在安息里。我们流荡不安息，直到有一天靠著祂的恩典，进入召会中。我们一进入召会中，就开始感觉我们是在安息里。在我们进入召会生活之前，我们要杀败仇敌非常困难，但在进入召会生活以后，我们发现很容易就把他们全杀尽了。在召会生活中，神的国被建立，神的居所被建造，神就得著彰显并代表。这是今天神永远目的的达成。《三》神藉著基督与亚伯拉罕立约，
4Years ago, before we came into the church life, we ministered on the matter of living by Christ, but we ourselves were not in the rest. We wandered restlessly until one day, by His grace, we came into the church. When we came into the church, we began to have the sensation that we were in the rest. Before we came into the church life, it was very difficult for us to slaughter the enemies, but after coming into the church life, we found that it was easy to slaughter them all. In the church life God’skin gdom is set up, His habitation is built up, and God is expressed and represented. This is the fulfillment of God’s eternal purpose today. (3) God Confirming His Promise by Making a Covenant
坚立祂的应许
with Abraham through Christ
5因为亚伯拉罕发现，要相信神关于地的应许很难，神就不得不与他立约。在创世记十五章九至二十一节我们看见，神藉著基督与亚伯拉罕立约来坚立祂的应许。神与亚伯拉罕立约的作法非常奇特，这段话人不易了解。我们需要看见神是被迫与亚伯拉罕立约的。就神而论，祂无须这样作。亚伯拉罕若立即相信神对地的应许，创世记十五章就会比现在的简短多了，也无需那里所题的许多事：母牛、母山羊、公绵羊被劈开，斑鸠、雏鸽被献上，亚伯拉罕沉睡，惊人的大黑暗临到他身上，神如同冒烟的炉并烧著的火把经过肉块，以及神题到那四百年。以上这许多事，似乎没有一件是可悦的。那不是在日出的时候，乃是在日落的时候；神不是慈爱的来临，乃是如同冒烟的炉并烧著的火把。我们若目睹这样的景象，可能会吓得要死，无法忍受，觉得这是全然可怕的。然而，这种景象有非常甜美的味道，因为神在其中与那亲爱的蒙召者立约；祂无意要吓他。我曾花很多时间想要明白这段话。早年我无法明白，因为我缺少经历。我查考了一些书籍，但没有一本说的对这事有帮助。但藉著多年的经历，至终主给我看见这段话的真正意义。创世记十五章的事件，是一个约的完成，是神立约的记载。神所立的第一个约是与挪亚立的，（创九8～，）有虹为记号。创世记十五章这里是神与人所立的第二个约。我们需要牢记这事实。
5Because Abraham found it difficult to believe in God regarding the promise of the land, God was forced to make a covenant with him. In 15:9-21 we see that God confirmed His promise by making a covenant with Abraham through Christ. The way in which God made this covenant with Abraham was very peculiar. This portion of the Word is difficult for people to understand. We need to see that God was forced to make this covenant with Abraham. As far as God was concerned, there was no need for Him to do this. If Abraham had immediately believed in God for the promise of the land, Genesis 15 would have been much shorter than it is now. There would have been no need for many things that are mentioned there: the dividing of the heifer, the she-goat, and the ram; the offering of the turtledove and the young pigeon; the deep sleep that fell upon Abraham; the horror of great darkness that came upon him; God’s passing through the pieces as a smoking furnace and as a torch of fire; and the mention of the four hundred years. It seems that nothing was pleasant. It was not the time of sunrise but of sunset, and God did not come in a lovely way but as a smoking furnace and a flaming torch. If we had witnessed such a scene, we probably would have been frightened to death, being unable to withstand it and finding it altogether a terrifying thing. This scene, however, has a very sweet flavor because in it God made a covenant with His dear called one; He had no intention of terrifying him. I have spent much time in trying to understand this portion of the Word. In the early days I could not understand it because I lacked experience. I looked into some books, but none of them said anything helpful about this matter. But eventually by experiences through the years the Lord has shown me the real significance of this portion of the Word. This incident in Genesis 15 is the consummation of a covenant, the record of God’s enacting of a covenant. The first covenant that God made was with Noah (9:8-17), a covenant that had a rainbow 17 as its sign. Here, in Genesis 15, is the second covenant made by God with man. We need to keep this fact firmly in mind.
《1》三只牲口表征钉死的基督
a) Three Cattle Signifying the Crucified Christ
6在神与亚伯拉罕立约时，神吩咐他取一只母牛，一只母山羊，一只公绵羊，一只斑鸠和一只雏鸽。（创十五9。）三只牲口，每只都是三岁，劈开分为两半；但两只鸟没有劈开，要使牠们活著。神乃是藉著这些与亚伯拉罕立约，含示亚伯拉罕要这样才能达成神永远的目的。
6In making His covenant with Abraham, God told him to take a heifer, a she-goat, a ram, a turtledove, and a young pigeon (v. 9). The three cattle, all of which were three years of age, were divided in half, but the two birds were not; they were kept alive. It was through these that God made His covenant with Abraham, implying that it was in this way that Abraham could fulfill God’s eternal purpose.
7我们需要看见三只牲口和两只鸟的意义。在豫表上，人献给神的一切东西都是基督的豫表。根据这原则，这五样东西无疑也都是基督的豫表。基督首先是被钉死的基督，被劈开的基督，其次是复活的基督，活著的基督。我们若看见这点，就会明白那三只被劈被杀的牲口，乃是豫表钉死的基督。钉死的基督就是成为肉体，在祂的人性里活在地上的那一位。约翰一章说，话就是神，话成了肉体，（约一，）然后说到这一位是神的羔羊。（约一29。）神的羔羊是神的话成为肉体的那一位。所以在创世记十五章，那三只牲口应当表征在祂的人性里为我们钉死的基督。我们若将创世记十五章和利未记同读，能看见母牛是要作平安祭的。（利三1。）为甚么先有平安祭？因为当神与祂所呼召的人立约时，需要平安。双方立约或立合同时，需要和平。神要与祂所呼召的人立约，首先需要平安祭。基督就是那平安祭。母山羊豫表基督作我们的赎罪祭。（利四28，五6。）我们蒙神呼召的人不管多好，仍是有罪的。所以，在平安祭之后，我们需要赎罪祭。阿利路亚！罪的问题已经解决了。基督作我们的母山羊，作我们的赎罪祭，已经把罪除去了。接著需要燔祭，这祭表征一切都必须为著神。（利一10。）平安祭之后有赎罪祭，赎罪祭之后有燔祭。基督就是神与祂所呼召的人立约时，所经过的一切祭物。
7We need to see the significance of the three cattle and the two birds. In typology, all things offered to God by man are a type of Christ. Based upon this principle, each of these five things undoubtedly is a type of Christ. Christ is firstly the crucified Christ, the cut Christ, and secondly He is the resurrected, living Christ. If we see this, then we can immediately understand that the three cattle, which were cut and killed, are types of the crucified Christ. The crucified Christ was the One who became flesh, living on earth in His humanity. John chapter one says that the Word who was God became flesh (v. 14). Then it speaks of this One as the Lamb of 14 God (v. 29). The Lamb of God was the One who was the Word of God becoming flesh. Thus, the three cattle in Genesis 15 should signify Christ in His humanity being crucified for us. If we read Genesis 15 along with the book of Leviticus, we can see that the female heifer was for a peace offering (Lev. 3:1). Why does the peace offering come first? Because when God was making a covenant with His called one, there was the need of peace. In making a covenant or any agreement between two parties there is the need of peace. In order for God to make a covenant with His called one, there was firstly the need of a peace offering. And Christ was that peace offering. The she - goat was a type of Christ as our sin offering (Lev. 4:28; 5:6). Regardless of how good we may be as God’scall ed ones, we are still sinful. Thus, following the peace offering we need the sin offering. Hallelujah, the problem of sin has been settled! It has been taken away by Christ as our she-goat, as our sin offering. Following this there was the need of the burnt offering, the offering which signifies that everything must be for God (Lev. 1:10). After the peace offering, there was the sin offering, and after the sin offering, there was the burnt offering. Christ was all of the offerings that God passed through in making a covenant with His called one.
8为甚么这三只牲口都是三岁？因为基督不是在死里被杀，乃是在复活里被杀。祂不是在死里献上，乃是在复活里献上。说到祂的被钉，主告诉犹太人说，『你们拆毁这殿，我三日内要将牠建立起来。』（约二19。）主在『三岁』时被杀，意思是祂在复活里被杀。甚至在祂被杀以前，祂已经在复活里，因为祂始终在复活里。（约十一25。）所以，当祂被杀的时候，祂是在复活里被杀。这就是为甚么祂能复活的原因。基督在复活里将自己献给神。祂在复活里被钉在十宇架上。不管你多刚强，你若被杀，你是在死里被杀，不是在复活里被杀。但主耶稣是在复活里被杀的。
8Why were the three cattle all three years old? Because Christ was not killed in death but in resurrection. He was not offered in death but in resurrection. Referring to His crucifixion, the Lord told the Jews, “Destroy this temple, and in three days I will raise it up” (John 2:19). The Lord was killed when He was “three years old,” meaning that He was killed in resurrection. Even before He was killed He was already in resurrection because He was always in resurrection (John 11:25). Therefore, when He was killed, He was killed in resurrection, and this was why He could be resurrected. Christ offered Himself to God in resurrection. He was nailed to the cross in resurrection. Regardless of how strong you may be, if you were to be killed, you would be killed in death, not in resurrection. But the Lord Jesus was killed in resurrection.
《2》两只鸟表征复活的基督
b) Two Birds Signifying the Resurrected Christ
9没有被杀的两只鸟，表征复活、活著的基督。（利十四6～7。）这位复活的基督主要的是在祂的神性里，因为按照圣经，鸽子在豫表上是表征圣灵。（约一32。）所以，牲口豫表在人性里的基督，鸟豫表在神性里的基督。因此创世记十五章的鸟表征属天的基督，那从天降下，仍旧在天的基督，（约三13，）那曾经活过，现今仍然活著的基督。基督曾被钉死，但祂仍然活著。祂在祂的人性里被杀，却在祂的神性里活著。祂是生活在地上的人，祂曾被杀；祂是翱翔在诸天之上属天的一位，现今祂是活著的。祂的人性使祂适合作一切的祭牲，祂的神性使祂适合作那活著者。祂在祂的人性里为我们牺牲，祂在祂的神性里为我们活著。在豫表上，斑鸠表征受苦的生命，雏鸽表征相信的生命，信心的生命。主耶稣活在地上时，总是受苦并相信。在祂受苦的生命里，祂是斑鸠；在祂相信的生命里，祂是雏鸽。
9The two birds, neither of which was killed, signify the resurrected, living Christ (Lev. 14:6-7). This resurrected Christ is mainly in His divinity because, according to the Bible, a dove in typology signifies the Holy Spirit (John 1:32). Therefore, while the cattle typify Christ in His humanity, the birds typify Him in His divinity. So the birds in Genesis 15 signify the heavenly Christ, the Christ who came from and who still is in heaven (John 3:13), the Christ who was and who still is living. Christ has been crucified, yet He lives. He was killed in His humanity, but He lives in His divinity. He was killed as a man who walked on this earth, but now He is living as the heavenly One soaring in the heavens. While His humanity was good for Him to be all the sacrifices, His divinity is good for Him to be the living One. He was sacrificed for us in His humanity, and He is living for us in His divinity. In typology, the turtledove signifies a suffering life and the young pigeon signifies a believing life, a life of faith. While He was living on earth, the Lord Jesus was always suffering and believing. In His suffering life He was the turtledove and in His believing life He was the young pigeon
10鸟有二只。二这数字是见证、作见证的意思。（徒五32。）两只活鸟见证基督是复活的一位，活在我们里面，并为我们活著。（约十四19～20，加二20。）活的耶稣就是见证，是一直作见证的那位。在启示录一章，主耶稣说，我『是那活著的；我曾死过，看哪，现在又活了，直活到永永远远。』（启一18。）祂活到永永远远，就是祂的见证，因为耶稣的见证总是与活著有关。一个地方召会若是不活，就没有耶稣的见证。我们越活，就越是活的耶稣的见证。有三只牲口和两只鸟，总共五项。五是负责任的数字，在这里指明基督是钉死并活著的一位，现今担负著一切的责任，以成就神永远的目的。《3》撒但和他的使者如同空中的鸟，
10There were two birds, and the number two means testimony, bearing witness (Acts 5:32). The two living birds bear testimony of Christ as the resurrected One living in us and for us (John 14:19-20; Gal. 2:20). The living Jesus is the testimony, the One who constantly bears witness. In Revelation 1 the Lord Jesus said, “I am..the living One, and I became dead, and behold, I am living forever and ever” (v. 18). His living forever is His testimony, for the testimony of Jesus is always related to the matter of being living. If a local church is not living, it does not have the testimony of Jesus. The more living we are, the more we are the testimony of the living Jesus. There were three cattle and two birds, making a total of five items. The number five is the number of responsibility, indicating here that Christ as the crucified and living One is now bearing all the responsibility for the fulfillment of God’s eternal purpose. c) As Fowl from the Air, Satan and His Angels Coming to
要使基督无效
Make Christ of None Effect
11当祭牲豫备好了，有空中的鸷鸟下来，想要吃这些祭牲。（创十五11。）这表征撒但和他的使者要使基督对召会生活成为无效的。（加五2，4。）今天撒但和他的使者，（林后十一13～15，）竭尽所能的要来夺去基督徒为著召会生活而对基督的享受。（西二8。）亚伯拉罕如何赶走那些鸷鸟，我们也必须把撒但和他的使者赶离基督为著召会生活对我们的所是。
11When the sacrifices were made ready, the fowl from the air came down trying to eat them (v. 11). This signifies that Satan and his angels come to make Christ of none effect for the church life (Gal. 5:2, 4). Today Satan and his angels (2 Cor. 11:13-15) are doing their best to rob Christians of the enjoyment of Christ for the church life (Col. 2:8). As Abraham drove the fowl away, so we must drive Satan and his angels away from what Christ is to us for the church life
《4》立约的神经过祭牲的肉块
d) The Covenanting God Passing between the Pieces of the Sacrifices
12神经过那些豫表基督的祭牲，与亚伯拉罕立约。（创十五17～18，参耶三四18～19。）亚伯拉罕劈开牲囗，把一切祭牲摆列好之后，『日头正落的时候，亚伯兰沉沉的睡了；忽然有惊人的大黑暗落在他身上。』（创十五11～12。）当亚伯拉罕在这样的光景中，神来了。十七节说，『日落天黑，不料有冒烟的炉，并烧著的火把，从那些肉块中经过。』神不是非常慈爱的来临，乃是如同冒烟的炉并烧著的火把。炉是为著炼净，火把是为著光照。在黑暗的光景中，神来炼净并光照。在召会生活中，这事常常发生。忽然间，日出变成日落，黑夜落在我们身上，许多圣徒打盹，失去功用，各面都有苦难。在这样受患难的时候，我们会开始怀疑说，『这是怎么回事？我们有甚么不对么？在这样的时候，神总是像炉一样炼净我们，把我们烧尽；也像火把一样光照我们。人们常对那些在召会生活中的人说，『你们怎能有这么多亮光？在你们中间真是有光！火把真是发亮！』光主要的是来自苦难。请看亚伯拉罕的光景：日头落下，黑夜来临，亚伯拉罕沉睡，而神来临，不是作安慰者，乃是如同炉焚烧，火把光照。一面神焚烧我们，我们受苦；另一面祂光照我们，我们在光底下。在这样的时候，我们即使在黑夜，也会非常清楚。
12It was through the sacrifices as types of Christ that God passed to make a covenant with Abraham (vv. 17-18; cf. Jer. 34:18-19). After Abraham divided the cattle and arranged all the sacrifices, “when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him” (vv. 11-12). When Abraham was in this kind of situation, God came in. Verse 17 says, “And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a torch of fire that passed between those pieces” v. 18, Heb.). God did not come in a very lovely way but as a smoking furnace and as a flaming torch. A furnace is for refining, and a torch is for enlightening. In the midst of a dark situation God came in to refine and to enlighten. This happens quite often in the church life. Suddenly the sunrise becomes the sunset, a dark night descends upon us, many saints are sleepy and out of function, and there is suffering on every side. During such a time of affliction, we may begin to doubt, saying, What is this? Is something wrong with us?” At such a time God will always come in as a furnace to refine us, to burn us out, and also as a torch to enlighten us. People often say of those in the church life, “How can you people have so much light? What light there is among you! How the torch is flaming!” The light mainly comes from the sufferings. Look at Abraham’s situation: the sun went down, night came, Abraham was sleeping, and God came in, not as a comforter but as a furnace to burn and as a torch to enlighten. On the one hand God is burning us and we are suffering; on the other hand He is enlightening us and we are under the light. At such a time, even if we are in a dark night, we shall be so clear
13在这样的光景中，神经过祭牲的肉块，那就是神的立约。神如同冒烟的炉并烧著的火把经过一切的祭牲，这样与亚伯拉罕立约。神这样藉著与亚伯拉罕立约，坚定祂对亚伯拉罕的应许，以达成祂永远的目的。
13It was in this kind of a situation that God passed between the pieces of the sacrifices, and that was the enacting of God’s covenant. God made a covenant with Abraham in the way of passing through all of the sacrifices as a smoking furnace and a torch of fire. It was in this way that God confirmed His promise to Abraham by making a covenant with him for the fulfillment of His eternal purpose.
《5》蒙召的人藉著将基督献给神，与基督联合
e) The Called One Identified with Christ by Offering Him to God
14在旧约中，每当人献祭给神的时候，就按手在祭牲身上，表明与祭牲联结或联合。神要亚伯拉罕将牲口和鸟献给祂，含示亚伯拉罕必须与他献给神的一切东西成为一。神似乎对他说，『亚伯拉罕，你必须与你献给我的一切东西联结。你必须与那些牲口和鸟联合。』这指明我们也必须在基督的劈开里被劈开，在祂的钉死里被钉死。我们天然的人，我们的肉体和我们的己，必须被劈开，被钉死。当我们在祂的钉死里与祂联合，也就在祂的复活里与祂联合。我们在祂的死里死了，（罗六5上，8上，）我们在祂的复活里活著，（罗六5下，8下，）以成就神的目的。我们在祂的钉死里被了结，在祂的复活里有新生的起头。这样，就使我们能达成神永远的目的。天然的人不可能过召会生活。在我们中间，有各式各样的弟兄姊妹。按著人说，我们不可能成为一。然而，在召会中，因著钉死并复活的基督，我们的确是一。我们在祂里面是这样的一，连魔鬼也必须承认我们是一。我们的旧人在基督的钉死里被了结了。甚么时候我那被了结的旧人从坟墓出来，我立刻斥责他说，『你到这里作甚么？你已经被了结了，你到这里来是不对的。』我们都已经在基督的钉死里被了结，在祂的复活里有新生的起头。在祂的复活里我们都是活著的，不是凭我们自己，乃是凭复活的基督；祂活在我们里面，使我们能过召会生活。现在我们看见，神如何能得著这样奇妙的后裔和地，后裔是子民，地是范围，在这范围内，且凭著这后裔，神就能建立祂的国度，建造祂的居所，作祂的彰显和代表。神怎样才能作这事？只有藉著基督被钉死作我们的平安祭、赎罪祭和燔祭，并复活作我们的生命。现在我们蒙召的人，就是将基督献给神并与祂联合的人，与基督乃是一。基督被钉且复活，我们也与祂同钉且同复活。我们在祂的钉死里被钉，在祂的复活里复活。现在我们都能宣告：『现在活著的，不再是我，乃是基督在我里面活著。』（加二20。）藉著这事实，我们今天就能是活的，为著过召会生活。在召会生活中，我们有基督在里面作后裔，并有基督在外面作地。我们如何能进入这样的地，进入这样的召会生活？只有藉著钉死并复活的基督，藉著母牛、母山羊、公绵羊、斑鸠和雏鸽。一面我们都已经被钉死了；另一面我们都是活的。所以在这里神能得著后裔和地，好达成祂永远的目的。阿利路亚！我们有这样一位基督，祂是那后裔，叫我们凭以活著；祂也是那地，叫我们活在其中。
14Whenever people offered something to God in the Old Testament, they laid their hand upon the sacrifice, signifying their union or identification with it. God’s asking Abraham to offer the cattle and birds to Him implied that Abraham had to be one with all of the things that he offered to God. God seemed to be saying to him, “Abraham, you must be in union with all of the things that you offer to Me. You must be identified with the cattle and the birds.” This indicates that we also have to be cut in Christ’s being cut and crucified in His crucifixion. Our natural man, our flesh, and our self must be cut and crucified. As we are identified with Him in His crucifixion, we are also identified with Him in His resurrection. We are dead in His death (Rom. 6:5a, 8a) and we are living in His resurrection (Rom. 6:5b, 8b) to fulfill God’s purpose. We were terminated in His crucifixion and we were germinated in His resurrection. It is in this way that we are enabled to fulfill God’s eternal purpose. It is impossible for the natural man to have the church life. Among us we have many different kinds of brothers and sisters. Humanly speaking, it is impossible for us to be one. Nevertheless, in the church we are truly one by the crucified and resurrected Christ. We are so one in Him that even the Devil has to admit that we are one. Our old man was terminated in Christ’s crucifixion. Whenever my terminated old man comes out of the grave, I immediately rebuke him, saying, “What are you doing here? You have been terminated already. It is wrong for you to come here.” We all have been terminated in Christ’s crucifixion and germinated in His resurrection. In His resurrection we all are living, not living by ourselves but by the resurrected Christ who lives within us and who enables us to have the church life. Now we see how God can have such a wonderful seed and land as the people and the sphere in and with which He can establish His kingdom and build up His habitation for His expression and representation. How can God do this? Only by Christ’s being crucified as our peace offering, sin offering, and burnt offering and being resurrected to be our life. Now we, the called ones, those who offer Christ to God and are identified with Him, are one with Christ. When Christ was crucified and resurrected, we also were crucified and resurrected with Him. We were crucified in His crucifixion and resurrected in His resurrection. Now we can all declare, “It is no longer I who live, but Christ lives in me” (Gal. 2:20). It is by this fact that we can be living today in order to have the church life. In the church life we have Christ within as the seed and Christ without as the land. How can we get into such a land, into such a church life? Only through the crucified and resurrected Christ, through the heifer, she - goat, ram, turtledove, and pigeon. On the one hand, we all have been crucified; on the other hand, we all are living. So here God can have the seed and the land for the fulfillment of His eternal purpose. Hallelujah for such a Christ as the seed for us to live by and as the land for us to live in!
《四》所应许之后裔的患难
4) The Affliction of the Promised Seed
《1》由大黑暗所表征
a) Signified by the Great Darkness
15创世记十五章十二至十六节说到所应许之后裔的患难。这患难是落在亚伯拉罕身上的大黑暗所表征的。日头正落的时候，亚伯拉罕沉沉的睡了，有惊人的大黑暗临到他身上。在那黑暗中，神豫言到亚伯拉罕的后裔说，『你要的确知道，你的后裔必寄居别人的地，又服事那地的人，那地的人要苦待他们四百年；…到了第四代，他们必回到此地。』（创十五13，16。）神似乎告诉亚伯拉罕说，『亚伯拉罕，你不该怀疑我要给你这地。你的后裔要承受这地。但你的子孙要受患难四百年。』神在这里的豫言很有意义。今天在召会生活中，到了一个时候，日头会落下，黑夜会来临，大多数的人要睡著，那就是他们要失去功用，不再有用处。这样的时候就是患难的时候。在这里，在亚伯拉罕身上，我们看见三件事：日头落下，亚伯拉罕沉睡，以及惊人的大黑暗落在他身上。在这样的时候，神所呼召的人就在受苦之中。神告诉亚伯拉罕，他的后裔要如此受苦四百年。那四百年是一个漫漫的长夜，黑暗的世代，那时所有的以色列人都要沉睡，失去功用，并遭受患难。亚伯拉罕的沉睡表征那四百年对以色列人而言，是他们所经过的黑夜。
15Verses 12 through 16 speak of the affliction of the promised seed. This affliction was signified by the great darkness that fell upon Abraham. As the sun was going down, Abraham fell into a deep sleep, and a horror of a great darkness came upon him. In that darkness God prophesied concerning Abraham’s seed, saying, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years..but in the fourth generation they shall come hither again” (vv. 13, 16). God seemed to be telling Abraham, “Abraham, you should not doubt that I will give you the land. Your seed will inherit the land. But your descendants are going to suffer affliction for four hundred years.” The Lord’s prophecy here is very meaningful. In the church life today, at a certain point the sun will go down, the dark night will come, and most of the people will be sleeping, that is, they will be out of function and no longer useful. Such a time is a time of affliction. Here with Abraham we see three things: that the sun was going down, that a deep sleep fell upon Abraham, and that a horror of a great darkness fell upon him. It is during such a time that God’scall ed people are under suffering. God told Abraham that his seed would be suffering like that for four hundred years. Those four hundred years were to be one long night, a dark age when all the children of Israel would be sleeping, out of function, and suffering affliction. Abraham’s sleep signified that the four hundred years were to the children of Israel a dark night through which they passed.
《2》从以实玛利逼迫以撒到出埃及
b) From Ishmael’s Persecution of Isaac to the Exodus Out of Egypt
16历史证明亚伯拉罕的后裔的确遭受患难四百年之久，从主前约一八九一年以实玛利逼迫以撒开始，（创二一9，加四29，）直到主前约一四九一年以色列人出埃及的时候。（出三7～8，徒七6。）以实玛利讥笑以撒，是亚伯拉罕后裔遭患难的开始，这患难要持续四百年。四百这数字有甚么意义？这数字是由十乘四十构成的。在圣经里，四十是试炼、受苦和试验的数字。因此，四百指明十倍的试炼。以色列人在旷野受试验四十年之前，他们已经受了四百年的试验。从以实玛利逼迫以撒，那应许的后裔，直到以色列人出埃及，正是四百年。那为甚么出埃及十二章四十至四十一节（参加三17）说到四百三十年呢？这四百三十年是开始于创世记十二章一至六节，从主前约一九二一年起。从创世记十二章亚伯拉罕蒙召，到以实玛利逼迫以撒，刚好是三十年，就是神所呼召的人住在异地的时期。亚伯拉罕在迦南时，那地对他乃是异地；那地对神所呼召的人一直是异地，直到他们进入其中之日才是美地。亚伯拉罕在创世记十二章蒙召，过了三十年，那后裔开始受逼迫，这逼迫一直持续了四百年。这不仅仅是一件道理的事，因为今天在召会生活中，原则是一样的。当我们享受基督在里面作后裔，在外面作那地时，黑夜可能会落在我们身上，一些试炼和试验可能会来临。这有甚么目的？目的乃是为著在黑夜之中，在蒙召的人缺少功用时，在患难中，神能像冒烟的炉和烧著的火把那样来临，好炼净我们，光照我们，使我们凭著后裔并凭著那地，来达成神的目的。
16History proves that Abraham’s seed did suffer affliction for a period of four hundred years beginning with Ishmael’s persecution of Isaac (21:9; Gal. 4:29) about 1891 B.C. until the exodus out of Egypt about 1491 B.C. (Exo. 3:7-8; Acts 7:6). Ishmael’s mocking of Isaac was the start of the affliction of Abraham’s seed that was to continue for four hundred years. What is the significance of the number four hundred? This number is composed of ten times forty. In the Bible, the number forty is the number of trials, sufferings, and tests. Thus, four hundred indicates ten times of trials. Before the children of Israel were tested in the wilderness for forty years, they had been tested for ten times forty years already. From Ishmael’s persecution of Isaac, the promised seed, until the exodus out of Egypt was four hundred years. Why then does Exodus 12:40-41 (cf. Gal. 3:17) speak of four hundred thirty years? This four hundred thirty years began with Genesis 12:1-6, from about the year 1921 B.C. From the day that Abraham was called in Genesis 12 to the persecution of Isaac by Ishmael was exactly thirty years, the period in which God’scall ed ones lived in a strange land. While Abraham was in Canaan, it was a strange land to him, and it remained a strange land to God’scall ed ones until the day they entered into it as the good land. The persecution of the seed began thirty years after Abraham was called in Genesis 12 and continued for four hundred years. This is not merely a doctrinal matter, for the principle is the same in the church life today. While we are enjoying Christ as the seed within and as the land without, a dark night may fall upon us and some trials and testings may come. What is the purpose of this? For the purpose that, in the midst of the dark night, the lack of function of the called ones, and the affliction, God might come in as a smoking furnace to refine us and as a flaming torch to enlighten us that we may fulfill His purpose by the seed and by the land
《3》神履行祂约的记号
c) As a Sign for the Fulfillment of God’s Covenant
17神与亚伯拉罕立约，主宰的使四周黑暗，在其中告诉亚伯拉罕，他的子孙要遭受患难四百年。因此，得著应验的这豫言，乃是神履行祂在这里所立之约的记号。所应许之后裔的患难，乃是神要履行祂约的记号。神的子民照神所豫言的遭受患难，就该确信神要履行祂的约。今天我们也是一样，召会在黑暗时期的受苦，有力的表明神要以基督作后裔和地，为著召会生活履行祂的约。
17In making the covenant with Abraham, God sovereignly made an environment of darkness in which He told Abraham that his descendants would suffer affliction for four hundred years. This prophecy, which was fulfilled accordingly, was a sign for the fulfillment of God’s covenant made here. The affliction of the promised seed was a sign that God would fulfill His covenant. By suffering the affliction as God prophesied, God’sp eople should be assured that God would fulfill His covenant. It is the same with us today. The suffering of the church in dark times is a strong sign that God will fulfill His covenant for the church life with Christ as the seed and the land.
18在十五章十八节神与亚伯拉罕立约：『我已赐给你的后裔，从埃及河直到伯拉大河之地。』亚伯拉罕的后裔要得著广阔的地，从埃及河直到伯拉大河。今天以色列国只有一块狭长的地，但神所应许的地远比这个广阔。在豫表上，这是指召会生活在经历一切的患难之后，要扩展成为广阔的。那时我们要有更丰富的后裔，和更宽阔的召会生活。在我们里面的后裔要更丰富，在我们外面的地要更宽广。就在这里我们要成就神永远的目的。靠著主的怜悯，我信创世记十五章这难以明白的一章，现在对我们已经很清楚了。本章有后裔和地。在这里基督是被钉死的一位，也是复活并活著的一位。在这里我们也与基督联合。本章有四百年的患难，并且神像炉和火把来临。在这里神立了祂的约，使我们能成就祂永远的目的。神如何立约？乃是藉著基督被钉死作平安祭、赎罪祭和燔祭，并复活作活著的一位；藉著我们献上基督，并在祂的钉死和复活里与祂完全联合；又藉著领悟我们将有黑夜、患难、并且神如同炉和火把来炼净且光照我们。在创世记十五章这里，我们是在藉著基督所立的约里，这约使我们能达成神永远的目的。在这里我们能在召会生活中享受基督作后裔和美地。在这里我们享受祂作全足的恩典，好达成神永远的目的。
18In verse 18 the Lord made a covenant with Abraham and said, “Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates.” Abraham’s seed was given a spacious land, from the river of Egypt to the great river of Euphrates. The nation of Israel today has only a narrow strip of land, but the promised land is more spacious than this. In typology, this means that after all of the experiences of affliction, the church life will be expanded and become spacious. Then we shall have a richer seed and a wider, broader church life. The seed within us will be richer, and the land without us will be broader. It is here that we fulfill God’s eternal purpose. I believe that now, by the Lord’s mercy, Genesis 15, a chapter which has been so difficult to understand, has been made clear to us. In this chapter we have the seed and the land. Here we have Christ as the crucified One and as the resurrected and living One. Here we also have our identification with Him. In this chapter there are the four hundred years of affliction and God’s coming in as a furnace and a torch. It is here that God enacted His covenant that we might fulfill His eternal purpose. How did God enact His covenant? In the way of Christ’s being crucified as the peace offering, sin offering, and burnt offering and being resurrected as the living One; in the way of our offering Christ and being fully identified with Him in His crucifixion and resurrection; and in the way of our realizing that we shall have the dark night, the affliction, and God’s coming in as the furnace and the torch to refine and enlighten us. It is here in Genesis 15 that we are in the covenant made through Christ that enables us to fulfill God’s eternal purpose. It is here that in the church life we enjoy Christ as the seed and as the good land. It is here that we enjoy Him as the all- sufficient grace for the fulfillment of God’s purpose