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创世记生命读经 · 第57篇

以撒的献上（一）

The Offering of Isaac (1)
1在本篇信息中，我们来到创世记二十二章，在这里我们看到亚伯拉罕对神经历的最高峰。本章是二十一章的延续。这两章记载以撒的出生和献上，至少包括二十年的时间。有些学者相信，以撒在被献上的时候，至少有二十岁。因此，那时他是个长成的人。
1In this message we come to Genesis 22, where we see the climax of Abraham’s experience with God. This chapter is the continuation of chapter twenty-one. These two chapters, giving the record of the birth and offering of Isaac, cover a period of at least twenty years. Some scholars believe that when Isaac was offered he was at least twenty years old. Thus, he was a full-grown man by then
2这两章所记载的每件事都非常有意义。我们在前篇信息中指出，在二十一章三十三节，『亚伯拉罕在别是巴栽上一棵垂丝柳树，又在那里呼求耶和华永远之神的名。』（另译。）栽种垂丝柳树不是没有意义的事。当亚伯拉罕住在别是巴的时候，他必定作了许多事，但圣经只记载他为井争论，出代价将井买回来，栽了一棵垂丝柳树，并呼求耶和华永远之神的名。这些若是没有意义的事，圣经的记载非常精简，就不会把这些包含在内，作为神圣启示的一部分。神圣的启示排除许多别的事，却把栽种垂丝柳树的记载包含在内，这事实显示出牠的重要性。创世记二章启示的中心是生命树。照样，创世记二十一章第二段启示的中心是垂丝柳树。我们若有属灵的体认与神圣的光，会看见这里的垂丝柳树，就是我们所经历并彰显的生命树。生命树在没有被我们经历或彰显的时候，仅仅是生命树；一旦被我们经历并彰显，就成了垂丝柳树。垂丝柳树的枝条纤长，叶子细小，显出生命丰富的涌流。因此，在别是巴盟誓的井旁栽种的垂丝柳树，描绘出生命丰富的涌流，这是经历生命树的结果。在你的经历中，生命树是一棵垂丝柳树么？每当你来到聚会中，生命树必须成为一棵垂丝柳树。在以实玛利那里，没有涌流生命丰富的树，只有一张弓。以实玛利生活的标记是杀死生命的弓，以撒生活的标记却是涌流生命的树。你这基督徒是神的儿女，是亚伯拉罕的后裔，你的标记是甚么？是一张弓，还是一棵垂丝柳树？你是杀害生命呢，还是让生命连同这生命的一切丰富在你里面涌流？
2Everything recorded in these two chapters is very meaningful. As we pointed out in the last message, in 21:33, “Abraham planted a tamarisk tree in Beer-sheba, and called there on the name of the Lord, the Eternal God” (Heb.). This planting of the tamarisk tree was not an insignificant thing. Although Abraham must have done many things while he was living in Beer-sheba, the Bible only records that he contended for the well, bought it back at a cost, planted a tamarisk tree, and called on the name of the Lord, the Eternal God. If these were insignificant things, the biblical record, which is very economical, would not have included them as part of the divine revelation. The fact that the divine revelation excludes many other things but includes the record of the planting of a tamarisk tree shows its importance. The center of the revelation in Genesis 2 is the tree of life. Likewise, the center of the revelation in the second part of Genesis 21 is the tamarisk tree. If we have the spiritual realization with the divine light, we shall see that the tamarisk tree here is the tree of life experienced and expressed. When the tree of life is not experienced or expressed by us, it is simply the tree of life. But once we experience and express it, it becomes a tamarisk tree. A tamarisk tree has slender branches and very fine leaves showing the flow of the riches of life. Thus, the tamarisk tree planted by the well of an oath in Beer-sheba pictures the flow of the riches of life, the issue of the experience of the tree of life. Is the tree of life a tamarisk tree in your experience? Whenever we come to the meetings, the tree of life must become a tamarisk tree. With Ishmael there was not a tree flowing with the riches of life; there was a bow. While the sign of Ishmael’s life was a life-killing bow, the sign of Isaac’s life was a life -flowing tree. As a Christian, a child of God and a descendant of Abraham, what is your sign—a bow or a tamarisk tree? Are you killing life, or is life with all its riches flowing in you?
3倘若创世记二章的生命树是重要的，那么创世记二十一章的垂丝柳树也必是重要的。很少基督徒（若是有的话）看见别是巴垂丝柳树的重要性。虽然有些人稍微留意生命树，但他们没有留意垂丝柳树。已过我们的确看见了生命树，但我们没有看见垂丝柳树。感谢主，祂在这些日子给我们垂丝柳树的异象。有一天，我里面有阵激奋，我觉得我必须明白二十一章垂丝柳树的意义。虽然本章一个字也不浪费，牠略去亚伯拉罕所必然作过的其他事情，却特别说到他在别是巴栽了一棵垂丝柳树。照著我们的意见，栽种垂丝柳树没有甚么意义，也许不过是古时的一种造景。但圣经把栽种垂丝柳树，与呼求耶和华永远之神这新名联在一起。请注意二十一章三十三节，那里用连接词『又』字连接这两项。亚伯拉罕栽上一棵垂丝柳树，又在那里呼求耶和华以利俄拉姆的名。照著我们人的思想，种树与呼求主的名拉不上关系，尤其与当时启示出来的这样一个新的名称没有关系。但在圣经这里，给我们正确呼求主名的立场。我们若要呼求主的名，需要一棵垂丝柳树。我们若没有这棵垂丝柳树的经历，就只能呼求神旧有的名称－耶和华，不能呼求祂新揭示的名称－以利俄拉姆。在二十一章，亚伯拉罕呼求神的新名－以利俄拉姆，就是那奥秘、隐藏、隐秘却又真、又活、永在的神。神的这名称含示永远的生命这辞，因为永远的神意思就是永远的生命。亚伯拉罕经历了永远的生命，但他没有这辞。古时候人吃维他命，但他们没有维他命的科学知识，也没有说明维他命的科学名词。因为我们生在新约写成之后，所以我们有永远的生命这名词。但活在古时候的亚伯拉罕，没有这样一个神圣的名词。然而，他呼求耶和华以利俄拉姆的名，就含示他经历了神是永在、永活的生命，是那又真、又活，却十分奥秘、隐秘的一位。我们需要想想自己的经历。每当我们有了神圣生命之丰富的涌流，那就是我们以新的体认呼求主耶稣之名的时候。我们呼求同一位主，但在我们的呼求里，我们有新鲜的感受。试想你若手中拿著杀死生命的弓，你能呼求主的名么？不能，你倒会去找一个埃及妻子。
3If the tree of life in Genesis 2 is important, then the tamarisk tree in Genesis 21 must also be important. Very few Christians, if any, have seen the importance of the tamarisk tree at Beer-sheba. Although some have paid a little attention to the tree of life, they have not paid attention to the tamarisk tree. In the past we did see the tree of life, but we did not see the tamarisk tree. Thank the Lord that in these days He has given us the vision of the tamarisk tree. One day, the inward stirring told me that I had to know the significance of the tamarisk tree in chapter twenty-one. Although this chapter does not waste a word, ignoring the other things that Abraham must have done, it specifically says that he planted a tamarisk tree in Beer-sheba. According to our opinion, the planting of a tamarisk tree may be insignificant, perhaps being only an ancient type of landscaping. But the Bible connects the planting of the tamarisk tree with calling on a new title of the Lord, the Eternal God. Notice how the conjunction “and” is used to connect these two items in 21:33. Abraham planted a tamarisk tree and there called on the name of Jehovah, El Olam. According to our human thought, planting a tree is unrelated to calling on the name of the Lord, especially to such a new and recently revealed title. But in the Bible here it gives us the ground for the proper calling on the Lord. If we would call on the name of the Lord, we need a tamarisk tree. If we do not have this tamarisk tree experience, we can only call on the old title of God, Jehovah, not on His newly unveiled title, El Olam. In chapter twenty-one, Abraham called on a new title of God — El Olam, the mysterious, hidden, secret, yet so real, living, and ever-existing God. This title of God implies the term eternal life, for the eternal God means the eternal life. Abraham experienced the eternal life, but he did not have this term. The people in ancient times ate vitamins, but they had no scientific knowledge of them nor scientific terms to describe them. Because we were born after the writing of the New Testament, we have the term eternal life. But Abraham, who lived in ancient times, did not have such a divine term. Nevertheless, when he called on the name of Jehovah, El Olam, it is implied that he experienced God as the ever- existing and ever-living life, as the One who is real and living, yet so mysterious and secret. We need to consider our own experience. Whenever we have had the flow of the riches of the divine life, that was the time when we called on the name of the Lord Jesus with a new realization. We called on the same Lord, but in our calling we had a fresh sense. Do you think that if you held the life-killing bow in your hand you would be able to call on the Lord’s name? No, rather you would go to find an Egyptian wife.
（8） 以撒的献上
8) The Offering of Isaac
（a）亚伯拉罕受神试验
a) Abraham Tested by God
4在圣经原文里，没有章节或段落。二十二章是紧接著二十一章的。在题过亚伯拉罕栽种垂丝柳树并呼求主的名以后，就题到神进来试验他。（创二二1。）神不像撒但，绝不试诱人。但祂的确试验我们，就像祂试验亚伯拉罕一样。我再说，亚伯拉罕在赎回别是巴的井以后，亳无疑问作了许多事，但除了栽种垂丝柳树并呼求耶和华的名以外，圣经没有题起别的，反而立刻说到神试验亚伯拉罕。
4In the original text of the Bible, there are no chapters, verses, or paragraphs. Chapter twenty-two is the immediate continuation of chapter twenty-one. After the mention of Abraham’s planting a tamarisk tree and calling on the name of the Lord, God came in to test him (v. 1, Heb.). God, unlike Satan, never tempts anyone. But He does test us like He tested Abraham. I say again that after Abraham redeemed the well in Beer-sheba, he undoubtedly did many things, but, except for the planting of the tamarisk and calling on the name of the Lord, the Bible does not mention them. Rather, it immediately speaks of God’ste sting Abraham
《一》将神在恩典中所赐给他的献给神
1) To Offer to God What God Has Given Him in Grace
5常常在我们对主有了上好的享受以后，祂不要求我们为祂作甚么，却吩咐我们将祂所赐给我们的献回给祂。在这样的时候主会说，『你已经从我得著我的礼物，现在我要你归还。』我们总是盼望在与主有了一段美好的时光以后，祂会吩咐我们为祂作甚么。我们从来没有想到，祂会要求我们将祂所赐给我们的还给祂。当亚伯拉罕享受与神亲密的交通时，神没有嘱咐他要为祂作工。他从神领受了最高的要求，就是将神所赐给他的还给神。从起初，神就没有接受亚伯拉罕所有的。祂不要罗得，弃绝以利以谢，并吩咐亚伯拉罕赶出以实玛利。如今，在以利以谢、罗得和以实玛利都被弃绝以后，亚伯拉罕得著了以撒，就是神所应许的后裔，他安心了。凡与以撒有关的都是出于神，且凭著神。神绝不会再对亚伯拉罕所有的说『不』了。但忽然神进来，似乎说，『我绝不弃绝以撒，他是出于我且从我生的。但是亚伯拉罕，你现在必须把他还给我。』亚伯拉罕真了不起。倘若我是他，我会说，『主，你在作甚么？你不要罗得，你也弃绝了以利以谢和以实玛利。现在你又要我将出于你的以撒还给你。你要剥夺我到这样的地步么？』倘若我是亚伯拉罕，我不会献上以撒。我会摇头说，『不，这必定不是出于主。祂要以利以谢是合乎逻辑的，要求以实玛利也是合理的。但神怎能要我将以撒还给祂？神不是没有目的的。祂应许要给我一个后裔，祂的应许也已经坚定并且成就了。为甚么祂现在要浪费对我所作的一切？』不错，神是有目的的神，祂要求亚伯拉罕将以撒还给祂，的确是有目的的。
5Often after we have had the best enjoyment of the Lord, He will not ask us to do something for Him; rather, He will tell us to offer back to Him what He has given us. At such a time the Lord may say, “You have received a gift from and of Me. Now I ask you to return it.” We always expect that after having a good time with the Lord He will command us to do something for Him. We never imagine that He may ask us to give back to Him that which He has given us. As Abraham was enjoying intimate fellowship with God, he was not commanded to work for Him. He received the highest demand from God—to give back to God what God had given him. From the very beginning, God never accepted anything that Abraham had. He did not care for Lot, rejected Eliezer, and told him to cast out Ishmael. Now, after Eliezer, Lot, and Ishmael had all been rejected, Abraham had acquired Isaac, the seed promised by God, and was at peace. Everything concerning Isaac was of God and by God. Never again would God say no to what Abraham had. But suddenly God came in and seemed to say, “I would never refuse Isaac. He was born of and from Me. But, Abraham, now you must give him back to Me.” Abraham was marvelous. If I had been he, I would have said, “Lord, what are You doing? You did not care for Lot, and You have refused Eliezer and Ishmael. Now You want Isaac, the one who was of You, to be given back to You. Will You rob me to such an extent?” If I had been Abraham, I would not have offered Isaac. I would have shook my head and said, “No, this certainly is not of the Lord. It would have been logical for Him to want Eliezer, and reasonable to demand Ishmael. But how could God want me to give Isaac back to Him? God is not purposeless. He promised to give me a seed, and His promise has been confirmed and fulfilled. Why would He now waste all that He has been doing with me?” Yes, God is a God of purpose, and He certainly had a purpose in asking Abraham to give Isaac back to Him.
6许多基督徒，包括一些基督教工人在内，从来没有学习一个功课，将神所赐给他们的献回给神。你得著了一项恩赐么？不要紧持不放。迟早神要进来说，『将我所赐给你的恩赐献回给我。』神赐给你成功的工作么？到一个时候，神也许说，『这工作是我所赐给你的以撒，现在我要你献回给我。』许多基督教工人，不愿在神所赐给他们的工作上放手。然而，神所赐给我们的一切，甚至祂在我们里面并藉著我们所作的，我们都必须献回给祂。
6Many Christians, including some Christian workers, have never learned the lesson of offering back to God what He has given them. Have you received a gift? Do not hold on to it. Sooner or later God will come in and say, “Offer back to Me the gift which I have given you.” Has God given you a successful work? At a certain time, God may say, “This work is the Isaac which I have given to you. Now I want you to offer it back to Me.” However, many Christian workers will not take their hands off the work which God has given them. Nevertheless, all that God has given us, even what He has wrought in and through us, must be offered back to Him
《二》将他所爱的独生儿子献给神
2) To Offer to God His Only Son Whom He Loves
7在二节神对亚伯拉罕说，『你带著你的儿子，就是你独生的儿子，你所爱的以撒，往摩利亚地去，在我所要指示你的山上，把他献为燔祭。』神吩咐亚伯拉罕将他所爱的独生儿子以撒献上。要亚伯拉罕这样作真是为难！倘若我们是他，我们会说，『主，我现在一百二十多岁了，撒拉也快要死了。你怎能要求我将你所赐给我的献回给你？』你若没有这种经历，有一天你会有。我们能作见证，已过好些时候，神要求我们将祂所赐给我们的还给祂。祂所给我们的恩赐、能力、工作和成就，我们必须献回给祂。这是真正的试验。要亚伯拉罕放弃罗得或以利以谢很容易，甚至要他赶出以实玛利也不是那么难，但要他献上他所爱的独生儿子却是非常困难的事。有一天，在我们对主有了美好的享受以后，祂会要求我们将祂所赐给我们的恩赐、工作或成就还给祂。祂也许说，『现在是我向你有所要求的时候了。我不要求你为我工作或去布道。我要求你献回我所赐给你的。』这是我们今天都必须走的路。
7In verse 2 God said to Abraham, “Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.” God told Abraham to offer Isaac, his only son whom he loved. How hard it must have been for Abraham to do this! If we had been he, we would have said, “Lord, I am more than a hundred twenty years of age, and Sarah is about to die. How can You ask me to offer back to You what You have given me?” If you have not had this experience, you will have it some day. We can testify that quite a number of times in the past God asked us to give back to Him what He had given us. The gifts, power, work, and success which He gives us must be offered back to Him. This is a real test. It would have been easy for Abraham to give up Lot or Eliezer. Even casting out Ishmael was not that difficult. But for him to offer his only son whom he loved was a very difficult thing. One day, after our having a good enjoyment of the Lord, He will ask us to give back to Him the gift, work, or success He has given us. He may say, “Now is the time for Me to ask you for something. I don’task you to work for Me or to go to the mission field. I ask you to offer back what I have given you.” This is the way we all must take today
《1》凭著盟誓的井呼求永远之神的名而长大的生命
(a) A Life Grown Up by the Well of the Oath with the Calling on the Name of the Eternal God
8神吩咐亚伯拉罕献上的不是婴孩，甚至也不是孩童，乃是长成的人。以撒的生命是凭著盟誓的井连同呼求永远之神的名而长大的生命。（创二一33～34。）创世记二十一章三十四节，就是末了一节，说，『亚伯拉罕在非利士人的地寄居了多日。』这意思是亚伯拉罕留在那里多年。在那段期间，以撒凭著别是巴的井长大，凭著栽种并呼求耶和华永远之神的名这样的生活长大。神嘱咐亚伯拉罕所要献上的人，乃是长大成人的儿子，就是与亚伯拉罕一同过著栽种并呼求之生活的人。在别是巴的生活将以撒建立起来，成为燔祭，不是成为弓箭手。
8God did not tell Abraham to offer up a baby or even a little boy, but a full-grown man. Isaac’s life was a life grown up by the well of the oath with the calling on the name of the Eternal God (21:33-34). Genesis 21:34, the last verse of chapter twenty - one, says, “Abraham sojourned in the Philistines’ land many days.” This means that Abraham remained there for a good number of years. During that time, Isaac grew up by the well of Beer - sheba, growing up by a life of planting and calling on the name of the Lord, the Eternal God. The one whom Abraham was told to offer up was a grown- up son, one who had lived with him in a life of planting and calling. The life in Beer-sheba built Isaac up to be a burnt offering, not an archer.
《2》在建造神殿的摩利亚山上献给神
b) Offered to God on Mount Moriah Where God’sTem ple Was Built
9当神吩咐亚伯拉罕献以撒时，神吩咐他要往摩利亚地去，在那里的一座山上将以撒献上。（创二二2。）摩利亚地距离别是巴有两天的路程。献以撒的那座山，后来称为摩利亚山，最终成为锡安山，就是建造圣殿的地方。（代下三1。）我年轻时读二十二章二节，很受困扰。我不晓得为甚么神这么麻烦，我说，『主，你赐给亚伯拉罕一个儿子，又要求他将儿子献回给你。那没有问题，但要他去这么远的地方并不合理。你岂不是无所不在么？你岂不是在别是巴那里么？为甚么你要求亚伯拉罕走到那么遥远的山上？』起初，神甚至没有告诉亚伯拉罕要在那一座山上献以撒，只说那是『我所要指示你的山。』神要求亚伯拉罕走这么远献以撒，不是找麻烦。祂绝不找麻烦；祂总是有意义的。最终摩利亚山成为美地的中心，亚伯拉罕的后裔必须每年三次到那座山将燔祭献给神。（申十六16，诗一三二13。）因此，我们看见创世记二十二章是一粒种子。我们不能也不该在我们所拣选的地方，将神所要的燔祭献给祂。我们必须离开我们的地方，到神所拣选的地方。以实玛利这个弓箭手，南下埃及，并且娶了一个埃及女子。但以撒，就是燔祭，是不一样的人。他不是下埃及，乃是上摩利亚。你若查考地图，就看见摩利亚在别是巴以北。在这里有两种人的图画，就是弓箭手和燔祭。你要作那一种？
9When God told Abraham to offer Isaac, He told him to go to the land of Moriah and to offer him upon one of the mountains there (v. 2). The land of Moriah was a two-day journey from Beer-sheba. The mountain on which Isaac was offered was later called Mount Moriah, eventually becoming Mount Zion, the place where the temple was built (2 Chron. 3:1). When I read 22:2 as a youth, I was bothered. I wondered why God was so troublesome, saying, “Lord, You gave Abraham a son and asked him to offer his son back to You. That was all right, but it was not reasonable for him to go to such a far-off place. Aren’tY ou omnipresent? Were You not there in Beer-sheba? Why did You ask Abraham to journey to a mountain so far away?” At first, God did not even tell Abraham on which mountain he was to offer Isaac, saying only that it would be “one of the mountains which I will tell thee of.” In asking Abraham to journey far away for the offering of Isaac, God was not being troublesome. He is never troublesome; He is always meaningful. Eventually Mount Moriah became the center of the good land, and Abraham’s descendants had to go to that mountain three times a year to offer the burnt offering to God (Deut. 16:16; Psa. 132:13). Thus, we see that chapter twenty-two of Genesis is a seed. We cannot and should not offer to God the burnt offering which He desires in the place of our choosing. We must leave our place and go to the place of God’s choice. Ishmael, the archer, the bowman, went southward toward Egypt and married an Egyptian woman. But Isaac, the burnt offering, was a different kind of person. He did not go downward to Egypt; he went upward to Moriah. If you consult a map, you will see that Moriah is north from Beer- sheba. Here we have a picture of two types of persons—an archer and a burnt offering. Which will you be
《3》作燔祭使神满足
c) For a Burnt Offering for God’s Satisfaction
10创世记二十二章的图画非常生动。亚伯拉罕手里拿著火与刀。以撒背著燔祭用的柴，说，『请看，火与柴都有了，但燔祭的羊羔在那里呢？』他不知道自己要作燔祭。你知道你的定命就是作燔祭么？作燔祭就是被宰杀、被焚烧。在别是巴的成长、生活、并呼求以利俄拉姆的名，都是为著燔祭的建立，使我们能在摩利亚山的祭坛上被焚烧。别是巴的水乃是为著摩利亚山上的火。我们越喝别是巴井的水，就越长大；我们越长大，就越豫备好接受摩利亚山上的火。因此，主的恢复绝不会是群众运动，乃是一条窄路。在创世记二十二章的时候，以撒是惟一生活并行走在这条窄路上的人。不要盼望许多人走召会的路。许多人乐于作弓箭手，因为那是一种娱乐。但住在别是巴并呼求主的名，从一面说似乎是枯燥的。最终，我们与主享受了一段美好的时光以后，祂会要求我们将以撒献给祂。祂不容许我们在别是巴献以撒。我们必须走一段很长的距离，并且登上摩利亚山。正当的召会生活不是产生弓箭手，乃是产生燔祭。我们都必须成为燔祭。这虽然是一条窄路，却是得胜的路。从别是巴到摩利亚山虽是一段漫长的路程，又是使人受苦的路程，结果却是祝福。在下篇信息中我们要看见，凭著别是巴的井长大，并在摩利亚山上献给神的生命，所带来的祝福。我认识许多非常优秀的青年弟兄，他们怀著诚实的心进入召会生活。他们的心虽然是诚实的，但他们却盼望一天当他们有了一切必需的经历，并领受一切的异象以后，他们在主的恢复里会成为怎样的人物。换句话说，他们盼望成为属灵的大汉。渐渐的，过了一些年，我晓得了他们心里的事，因为他们到我这里来，把他们的故事告诉我。一位弟兄说，『我进入召会生活的时候，是诚诚实实来的，但我盼望有一天，在我得了成全装备，彀格了，老练了，并且看见了一切的异象之后，我会在主手中大有用处。但是如今主告诉我，祂要把我烧尽。』你盼望有一天会成为强壮的弓箭手么？若是这样，主要对你说，『我不要以实玛利，一个弓箭手。我要以撒，一个燔祭。不要想为我作甚么。我所要作的事，我都能作。我只要你成为燔祭。』在别是巴的生活，不过产生燔祭。我们越留在召会生活中，召会生活就越把我们从别是巴带到摩利亚，从成长的水带到焚烧的火。你在成长么？要为此感谢神。但你的成长乃是叫你豫备好被焚烧。我们都必须经过作燔祭被焚烧的过程。
10The picture in Genesis 22 is very vivid. In his hand Abraham held the fire and the knife. Isaac, who was carrying the wood for the burnt offering, said, “Behold the fire and the wood: but where is the lamb for a burnt offering?” He did not know that he himself was to be the offering. Do you know that your destiny is to be a burnt offering? To be a burnt offering is to be killed and burned. The growing, living, and calling on the name of El Olam at Beer-sheba are all for the building up of a burnt offering that we might be burned on the altar on Mount Moriah. The water at Beer-sheba is for the fire on Mount Moriah. The more we drink the water from the well of Beer - sheba, the more we shall grow, and the more we grow, the more we shall be prepared for the fire on Mount Moriah. Because of this, the Lord’s recovery will never be amass movement; it is a narrow way. At the time of Genesis 22, Isaac was the only person living and walking in this narrow way. Do not expect that many will take the way of the church. Many are happy to be a bowman, for that is a sport. But living at Beer-sheba and calling on the name of the Lord may seem, in a sense, to be boring. Eventually, after we enjoy a good time with the Lord, He will ask us to offer our Isaac to Him. He will not allow us to offer Isaac at Beer-sheba. We shall have to travel a long distance and climb Mount Moriah. The proper church life does not produce bowmen; it produces burnt offerings. We all must become a burnt offering. Although this is a narrow way, it is prevailing. Although it is a long journey from Beer-sheba to Mount Moriah and it is a journey which causes some suffering, it results in blessing. In the following message we shall see the blessing which comes from the life that grows up by the well of Beer-sheba and is offered to God on Mount Moriah. I know of a good number of very brilliant young brothers who came into the church life with an honest heart. Although their heart was honest, they expected that one day, after having all the necessary experiences and receiving all the visions, they would become something in the Lord’s recovery. In other words, they expected to be spiritual giants. Gradually, as the years went by, I learned what was on their heart, for they came to me and told me their story. One brother said, “When I came into the church life, I came in honestly, but I expected that one day, after I had been perfected, equipped, qualified, experienced, and had seen all the visions, I would be so useful in the Lord’s hand. But now the Lord has told me that He intends to burn me up.” Do you expect that someday you will become a strong bowman? If you do, one day the Lord will say to you, “I don’t want an Ishmael, a bowman. I want an Isaac, a burnt offering. Don’t try to do anything for Me. I can do anything I want. I just want you to be a burnt offering.” The life at Beer-sheba only produces a burnt offering. The more we stay in the church life, the more it will bring us from Beer-sheba to Moriah, from the growing water to the burning fire. Are you growing? Thank God for this. But your growth is a preparation for your being burned. One day we all must pass through the process of being burned as a burnt offering.
11在希伯来文里，燔祭的意思是上升的祭。当燔祭被焚烧以后，就有馨香之气升到神那里，使祂满足。是上升，不是扩散。我们是燔祭，不可以扩散，乃要藉著被焚烧升到神那里。创世记二十二章的经历不能紧接著创世记十二章。从创世记十二章至创世记二十一章，必是一段漫长的路程。我们许多人进入召会生活的时候，那是我们的十二章，不是我们的二十二章。亚伯拉罕必须经过与罗得分开，弃绝以利以谢，赶出以实玛利，并且生以撒。虽然神应许亚伯拉罕一个后裔，但必须等到亚伯拉罕彻底清理了罗得、以利以谢和以实玛利，神才把以撒给他。但甚至以撒的出生也不是终结。以撒需要长大，并且被献上。我们已经看见，以撒不是在旷野长大，乃是在别是巴，凭著呼求主名的生活正确的长大。到了一个时候，神进来要求亚伯拉罕献上以撒。似乎神有点找麻烦。然而，倘若亚伯拉罕还不彀格，神绝不会那样麻烦他。神这样来麻烦亚伯拉罕，这是一种尊荣，因为这证实他彀格了。神没有要求亚伯拉罕献上罗得作燔祭，祂也没有要求亚伯拉罕献上以利以谢或以实玛利。反之，神吩咐亚伯拉罕把以实玛利赶出去。惟有神应许、坚立、产生的后裔，才是正确的人。他是凭著别是巴的井长大并呼求主名的人。神似乎对亚伯拉罕说，『你爱以撒，我也爱他。现在你必须把他给我。』最终，以撒成了整个蒙拣选族类的先祖。他也成了基督的先祖。神永远的目的绝不能藉以撒之外的人成就；以撒乃是在亚伯拉罕的照顾下长大并献给神的人。
11In Hebrew the burnt offering means the ascending offering. After the burnt offering has been burned, its sweet odor ascends to God for His satisfaction. It is ascending and not spreading. As a burnt offering, we must not be spreading but ascending to God by being burned. The experience of Genesis 22 cannot come immediately after that of Genesis 12. There must be a long journey from Genesis 12 through Genesis 21. When many of us came into the church life, that was our chapter twelve, not our chapter twenty - two. Abraham had to pass through the separation of Lot, the rejection of Eliezer, the casting out of Ishmael, and the birth of Isaac. Although God had promised Abraham a seed, He did not give it to him until Abraham had made a thorough clearance of Lot, Eliezer, and Ishmael. Only then was Isaac born. But not even Isaac’s birth was the end. Isaac needed to grow and be offered. As we have seen, Isaac did not grow up in the wilderness but in Beer-sheba, properly growing by the life of calling on the Lord. At a certain point, God came in and asked Abraham to offer Isaac. It seemed that God was being somewhat troublesome. However, God would never have troubled Abraham in that way if Abraham had not been qualified. When God comes to trouble you like this, it is an honor, because it testifies that you are qualified. God did not ask Abraham to offer Lot as a burnt offering. Neither did He request that Abraham offer Eliezer or Ishmael. Rather, God told Abraham to cast Ishmael out. Only the seed who was promised, confirmed, and brought into being by God was the right person. He was the one who grew up by the well of Beer- sheba and who called on the name of the Lord. God seemed to say to Abraham, “You love Isaac, and I love him too. Now you must give him to Me.” Eventually, Isaac became the forefather of the entire chosen race. He also became a forefather of Christ. God’s eternal purpose can never be fulfilled by anyone other than Isaac, the one who was brought up under the care of Abraham and offered to God.
《4》在复活里归回为要成就神永远的目的
d) Returned in Resurrection for the Fulfillment of God’s Eternal Purpose
12以撒被献上以后，在复活里归回，为要成就神永远的目的。（创二二4，～13，16，18。）以撒在复活里归回以后，成了另一个人。他不再是天然的以撒，乃是复活的以撒。这是非常激励人的。我们把从神所得著的献给祂以后，祂要在复活里归还我们。我们从神所得著的每项恩赐、属灵祝福和成就，都必须经过死的试验。最终，这些要在复活里回到我们这里。主耶稣说，『我实实在在的告诉你们，一粒麦子不落在地里死了，仍旧是一粒；若是死了，就结出许多子粒来。』（约十二24。）假定神赐给你一种天然的恩赐。那是一粒麦子。你若保留这天然的恩赐，从不献给神，牠仍旧是一粒。你若把牠献给神，牠经过了死，就要在复活里归还你，并且成了祝幅。这不在于我们能作甚么，或要为神作甚么。这全在于我们长大，献给神作燔祭，然后从死人中复活，成为复活的恩赐。这不是对神有用的问题，乃是在祂祝福之下的问题。神的祝福总是在复活里来的。一粒繁增为一百粒，这就是神的祝福。你若将你的一粒献给神，并且让神把牠置之于死，牠就要在复活里归还给你。然后你要看见繁增和大的祝福。这是神的作法。
12After Isaac was offered, he was returned in resurrection for the fulfillment of God’s eternal purpose (vv. 4, 12-13, 16, 18). After being returned in resurrection, Isaac was 12 another person. He was no longer the natural Isaac, but the resurrected Isaac. This is very encouraging. After we have offered to God what we have received of Him, He will then return it to us in resurrection. Every gift, spiritual blessing, work, and success we have received of God must undergo the test of death. Eventually, it will come back to us in resurrection. The Lord Jesus said, “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it abides alone; but if it dies, it bears much fruit” (John 1 2:24). Suppose God gives you a certain natural gift. That is one grain of wheat. If you keep this natural gift, never offering it to God, it will remain as one grain. But if you offer it back to God, after it has passed through death, it will be returned to you in resurrection and become a blessing. It does not depend on what we can do or intend to do for God. It all depends on our growing up to be offered to God as a burnt offering and then being raised up from the dead to be a resurrected gift. It is not a matter of being useful to God but of being under His blessing. God’s blessing always comes in resurrection. For one grain to be multiplied into a hundred grains is God’s blessing. If you offer your one grain to God and allow Him to put it into death, it will be returned to you in resurrection. Then you will see multiplication and great blessing. This is God’sway.
（b）亚伯拉罕因信顺从
b) Abraham’sO be die nce by Faith
13在创世记二十二章，我们看见亚伯拉罕因信顺从。我年轻时读本章，无法领会亚伯拉罕是个人，也是个父亲，怎能这样勇敢。神要求他把所爱的儿子以撒献给祂，他立刻献上。本章没有题起亚伯拉罕的妻子。这里没有告诉我们，亚伯拉罕和他的妻子谈到献以撒的事，却给我们看见，他迅速勇敢的回应神的命令，清早起来就往神所指示的地方去。
13In Genesis 22 we see Abraham’so be die nce by faith. When I read this chapter as a young man, I could not understand how Abraham as a human being and a father could have been so bold. When God asked him to offer to Him his beloved son Isaac, he did it immediately. In this chapter there is no mention of Abraham’s wife. According to the record here, we are not told that Abraham talked with his wife about offering Isaac. We are only shown that he responded quickly and boldly to God’s command, rising up early in the morning and going to the place of which God had spoken
《一》相信叫人复活的神
(1) Believing in the Resurrecting God
14在旧约里，我们看不到亚伯拉罕为甚么这样迅速勇敢的顺从神。但在新约里，我们看见亚伯拉罕相信叫人复活的神。（来十一17～19，雅二21～22。）他有信心，算定神能叫他所要杀死的以撒复活。他已经领受了稳定甚至坚立的应许，就是神要与以撒坚定祂的约。（创十七19。）若是亚伯拉罕将以撒献在祭坛上，把他杀了，并且把他当作祭物烧给神，而神不叫他从死人中复活，那么神的话就落空了。亚伯拉罕的信心乃是基于神坚定的应许。亚伯拉罕也许说，『倘若神要以撒，我就把他杀了。神会叫他复活，以应验祂的应许。』罗马四章十七节论到亚伯拉罕，说他所信的神是那『叫死人复活，又称无为有』的神。在这里我们看见亚伯拉罕为两件事相信神：叫死人复活，并且称无为有。以撒的出生与神称无为有有关，他的归还与神赐生命给死人有关。因为亚伯拉罕有这样的信心，所以他立刻顺从神的命令。希伯来十一章十七至十九节说，亚伯拉罕因著信，被试验的时侯就把以撒献上，『他算定神甚至能叫人从死人中复活；就表样说，他也实在从死人中得回了他的儿子。』
14In the Old Testament we cannot see why Abraham obeyed God so quickly and boldly. But in the New Testament we see that Abraham believed in the resurrecting God (Heb. 11:17-19; James 2:21-22). He had the faith which counted on God to raise up the very Isaac whom he was about to slay. He had received the firm and even confirmed promise that God’s covenant would be established with Isaac and that he would become a great nation (17:19-21). If Abraham had offered Isaac on the altar, slaying him and burning him as an offering to God, and God did not raise him from the dead, then God’sword would have been in vain. Abraham’s faith was based upon God’s confirmed promise. Abraham could have said, “If God wants Isaac, I will just slay him. God will raise him up for the fulfillment of His promise.” Romans 4:17, speaking of Abraham, says that the God in whom he believed is the One who “gives life to the dead and calls the things not being as being.” Here we see that Abraham believed in God for two things: for giving life to the dead and for calling things not being as being. The birth of Isaac was related to God’s calling things not being as being, and his being returned was related to God’s giving life to the dead. Because Abraham had such faith, he obeyed God’s commandment immediately. Hebrews 11:17-19 says that when Abraham was tried, he offered up Isaac by faith, “counting that God was able to raise him even from among the dead, from whence he also received him back in a figure.”
《二》照著神的启示而行
2) Acting according to God’sR evelation
15亚伯拉罕因信顺从神，照著神的启示而行。（创二二3～4，9～10。）在本章里，亚伯拉罕所作的每件事，完全是出于神。亚伯拉罕没有照著他的观念发起任何事，或作任何事。没有一件事是凭著他的愿望或领会作的。神告诉亚伯拉罕要作甚么，怎样作，并在那里作。亚伯拉罕献以撒的行动，每一面都是照著神的启示和指示。
15In obeying God by faith, Abraham acted according to God’sr evelation (vv. 3-4, 9-10). Everything Abraham did in this chapter was absolutely of God. Abraham did not initiate anything nor do anything according to his concept. Nothing was done by his desire or understanding. God told Abraham what to do, how to do it, and where to do it. In every aspect of his action in offering Isaac, Abraham acted according to God’sr evelation and instructions
《１》上摩利亚山，神所拣选的地方
a) Going to Mount Moriah, the Place of God’s Choice
16亚伯拉罕上摩利亚山，就是神所拣选的地方。在二节神吩咐亚伯拉罕往摩利亚地去，在神所要指示他的山上献以撒。下节告诉我们，亚伯拉罕『就起身往神所指示他的地方去了。』在亚伯拉罕起行之前，神必定已经告诉他，祂所拣选的是那一座山。四节告诉我们，『到了第三日，亚伯拉罕举目远远的看见那地方。』亚伯拉罕没有照著他的观念或拣选作甚么，他是照著神的启示作一切。
16Abraham went to Mount Moriah, the place of God’s choice. In verse 2 God told Abraham to go into the land of Moriah and offer Isaac on one of the mountains of which He would tell him. In the next verse we are told that Abraham “rose up and went to the place of which God had told him.” Before Abraham began his journey, God must have told him which mountain He had chosen. In verse 4 we are told that “on the third day Abraham lifted up his eyes, and saw the place afar off.” Abraham did nothing according to his concept or choice; he did everything according to God’sr evelation.
17亚伯拉罕在创世记二十二章所作的，乃是圣经中一粒重要的种子。我已经指出，神吩咐亚伯拉罕的后裔以色列人，要每年三次上摩利亚山去敬拜神，在那里将他们的燔祭献给祂。我们已经看见，摩利亚山成了锡安山，那是美地的中心。亚伯拉罕是头一个带著燔祭在锡安山上敬拜神的人。最终，我们都要在锡安山上敬拜神。一面，在今天的召会生活中，我们这些亚伯拉罕的真后裔，是在锡安山上；另一面，我们是在往那里去的路上。亚伯拉罕在二十二章所作的，乃是种子。他的后裔以色列人，是这粒种子的发展，而我们今天是这粒种子进一步的发展。我们众人，包括亚伯拉罕在内，都要在这粒种子的收成里。也许有一天，我们要在永远的锡安山上和亚伯拉罕握手，对他说，『你曾经在古时的锡安山，我们曾经在新约的锡安山，如今我们一同在这永远的锡安山。』
17What Abraham did in Genesis 22 is an important seed in the Bible. As I have already pointed out, Abraham’s descendants, the children of Israel, were commanded by God to go three times a year to Mount Moriah to worship God and there to offer to Him their burnt offerings. We have seen that Mount Moriah became Mount Zion, the very center of the good land. Abraham was the first to worship God with the burnt offering on Mount Zion. Eventually, we all shall be on Mount Zion worshipping God. On the one hand, in the church life today, as true descendants of Abraham, we are on Mount Zion; on the other hand, we are on our way there. What Abraham did in chapter twenty-two was the seed. His descendants, the Israelites, were the development of this seed, and we today are the further development of the seed. We all, including Abraham, shall be in the harvest of the seed. Perhaps one day we shall shake hands with Abraham on the eternal Mount Zion and say to him, “You were on the ancient Mount Zion, we were on the new testament Mount Zion, and now we are all together here on the eternal Mount Zion
《2》走了三天
b) Traveling for Three Days
18四节指明亚伯拉罕走了三天，因为这里告诉我们，到了第三日，他远远的看见所指定的地方。在神的眼中，以及照著亚伯拉罕的感觉，以撒已经被杀三天了。在第三天，亚伯拉罕不仅献上了以撒，也得回了他。因此，第三天的确是复活的表号。圣经不说这是第二或第四天，是非常有意义的。你查考地图会看见，别是巴和摩利亚之间的距离，约有五十五英哩。照著古时旅行的办法，从别是巴到摩利亚需要两天。在第三天，亚伯拉罕将以撒放在祭坛上，然后他所献给神的在复活里归还给他。这真是奇妙。我们都必须看见这里的种子。赞美主，今天我们是以撒，不是以实玛利。我们不是南下埃及，乃是北上锡安山。我们要看见这点，必须有别是巴的生活，因为惟有这种生活能建造我们，使我们合格成为满足神的燔祭，并且得著异象。摩利亚这名的意思是『耶和华的异象，』就是主的异象。这有双重的意义－我们看见主，主也看见我们。在摩利亚山上，毫无疑问，亚伯拉罕看见了神，神也看见了他。照样，在今天的锡安山上，我们也得著了异象。这里没有乌云。我们不是在黑暗里，我们乃是在异象里。召会生活就是异象，在这异象中我们看见神，神也看见我们。
18Verse 4 indicates that Abraham traveled for three days, for we are told that on the third day he saw the appointed place afar off. In the eyes of God and according to Abraham’s feeling, Isaac had been killed for three days. On the third day Abraham not only offered Isaac; he also received him back. Hence, the third day is surely a sign of resurrection. It is very meaningful that the Bible does not call it the second or fourth day. If you look at a map, you will see that the distance between Beer-sheba and Moriah is approximately fifty-five miles. According to the ancient method of travel, it would have taken two days to journey from Beer-sheba to Moriah. On the third day Abraham put Isaac on the altar, and then what he offered to God was given back to him in resurrection. This is marvelous. We all must see the seed here. Praise the Lord that today we are Isaacs, not Ishmaels. We are not journeying southward toward Egypt; we are traveling northward to Mount Zion. In order to see this, we must have the life at Beer - sheba, because only this life builds us up and qualifies us to be the burnt offering for God’s satisfaction and to receive the vision. The name Moriah means “the vision of Jah,” that is, the vision of Jehovah, the vision of the Lord. This has two meanings—that we see the Lord and that the Lord sees us. On Mount Moriah Abraham undoubtedly saw God and God saw him. Likewise, on today’s Mount Zion we have a vision. There is no cloud here. We are not in darkness; we are in the vision. The church life is a vision in which we see God and God sees us.
19圣经译者对于十四节的繙译很感为难，无法断定是否该译作，在耶和华的山上必得看见，或者译作，在耶和华的山上必豫备。照著钦定英文译本，十四节是说，『亚伯拉罕给那地方起名叫耶和华以勒，直到今日人还说，在耶和华的山上必得看见。』别的译本是说，『在耶和华的山上必豫备。』有的译本甚至说，『在耶和华的山上他必看见。』虽然本节很难繙译，但照著我们的经历却很容易领会。神的豫备总是祂的异象。每当我们有分于并享受神的豫备，我们就得著异象。我们看见神，神也看见我们。因著我们在祂的豫备中，并得著异象，一切就都是明朗的，没有一件事是不透明的，并且我们与祂没有间隔。今天神的豫备在那里？在摩利亚山上的召会生活里。我们都能作见证，在召会生活里有何等的豫备。当我们享受这豫备时，我们得著何等的异象！我们看见神。我们看见永世。在召会生活这里，一切在神和我们的眼中都是透明、透亮的，没有一件事不透明。我们在基督教里没有这种经历。我们在那里，乃是在各面都不透明的地牢中。但今天在摩利亚山上的召会生活里，我们有完全的豫备和完全的异象。我们看见神，也为神所看见；神看见我们，也为我们所看见。在神的豫备中，一切都是透亮的。
19The translators are troubled about how to render verse 14, uncertain whether it should be “in the mount of the Lord it shall be seen” or “it shall be provided.” According to the King James Version, verse 14 says, “And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall be seen.” Other versions say, “In the mount of the Lord it shall be provided.” Some versions even say, “On the mount of the Lord he will see.” Although this verse is difficult to translate, it is easy to understand according to our experience. God’spr o vision is always His vision. Whenever we participate in and enjoy God’spr o vision, we have a vision. We see God and He sees us. Because we are in His provision and have the vision, everything is clear, nothing is opaque, and there is no separation between us and Him. Where is God’spr o vision today? It is in the church life on Mount Zion. We all can testify what a provision there is in the church life. As we are enjoying the provision, what a vision we have! We see God. We see eternity. Here in the church life everything is crystal clear and transparent in God’se yes and in ours, and nothing is opaque. We did not have this experience in Christianity. When we were there, we were in a low dungeon that was opaque on every side. But today in the church life on Mount Zion we have the full provision with the full vision. We see God and are seen by Him; God sees us and is seen by us. In God’spr o vision, everything is transparent
《3》筑坛并献以撒
c) Building an Altar and Offering Isaac
20亚伯拉罕来到一个原始地区，在山上筑坛，并在那里献上他独生的儿子以撒。（创二二9～10。）在那里筑坛不容易，杀他的独生儿子献上更是困难。但他这样作了。他的确对主认真。我们也必须筑坛，并将神所要求的献上。当然这需要我们出代价。我们已经看见亚伯拉罕因信顺从的记载。他完全为神用信心所灌注，这信使他顺从。这注入的信心把他带到摩利亚山，在那里他享受神的豫备，并且从神得著完全透明的异象。当时在地上或全宇宙中，没有一个人对神的事像亚伯拉罕那样清楚。在摩利亚山那里，亚伯拉罕经历了神的豫备，并且领受了清楚的异象。在他眼中一切都是明朗的。我们不可将创世记二十二章仅仅当作故事来读。我们必须从其中接受神圣的光，并看见今天在我们身上正重复亚伯拉罕的经历。赞美主，我们有今天的别是巴和摩利亚。我们不是下埃及，乃是上摩利亚山，在那里我们要享受神的豫备，并得著透明的异象。
20Abraham went to a primitive region, built an altar on a mountain, and there offered his only son Isaac (vv. 9-10). To build an altar there was not easy, and to offer his only son by killing him was even more difficult. But he did this. He truly meant business with the Lord. We also must build an altar and offer what God demands. This surely will cost us something. We have seen the record of Abraham’s obedience by faith. The faith with which he was thoroughly infused by God gave him this obedience. It was this infused faith that brought him to Mount Moriah where he enjoyed God’spr o vision and had a thoroughly transparent vision from God. At that time there was no one on earth nor in the whole universe who was as clear about divine things as Abraham was. There, on Mount Moriah, Abraham experienced God’spr o vision and received a clear vision. Everything was clear in his eyes. We must not read Genesis 22 merely as a story. We must receive divine light from it and see that Abraham’s experience is being repeated in us today. Praise the Lord that we have today’s Beer-sheba and Moriah. We are not going downward to Egypt; we are traveling upward to Mount Moriah, where we shall enjoy God’spr o vision and have a transparent vision.