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创世记生命读经 · 第58篇

以撒的献上（二）

The Offering of Isaac (2)
1在前篇信息中我们看见，亚伯拉罕如何照著神的要求将他的儿子以撒献上。在创世记二十二章所记载的故事，不仅是一段很有意义的历史，并且具有含示的意义，因为那是基督在好几方面的一幅生动图画。虽然我们在本章找不到基督的名称，或耶稣的名字，但基督的许多方面却以含示的方式表明出来。在本篇信息中，我们需要来看本章所描述基督的各方面。
1In the last message we saw how Abraham offered his son Isaac according to God’s demand. That story, recorded in Genesis 22, is not only a meaningful history but also has an implied significance, for it is a vivid picture of Christ in several aspects. Although we cannot find the title of Christ nor the name of Jesus in this chapter, many aspects of Christ are signified in the way of implication. In this message we need to see the aspects of Christ depicted in this chapter
（c）以撒豫表基督
c) Isaac Typifying Christ
2以撒豫表基督。我们已经看见，亚伯拉罕答应了神的呼召，到摩利亚山去献以撒。这是历史。然而，我们若从神启示的角度来看这事，会看见亚伯拉罕对以撒所作的，乃是父对祂爱子所作的一幅生动图画。亚伯拉罕和以撒走向摩利亚山时，两个年轻的仆人随行。到了第三日，亚伯拉罕把两个仆人摆在一边，说，『我与童子往那里去拜一拜，就回到你们这里来。』（创二二5。）从那时起，故事不同了。不再是四个人－父亲、儿子和两个仆人－的故事，乃是亚伯拉罕和他儿子以撒的故事。亚伯拉罕把燔祭的柴放在以撒身上，以撒把柴扛到摩利亚山顶。请将这事与约翰十九章十七节比较，那里说，『耶稣自己背著十字架出来，到了一个地方，名叫髑髅地，希伯来话叫各各他。』以撒往摩利亚山，与主耶稣后来往各各他所走的是一条路。在基督背著十字架，走向加略，各各他以前，以撒就背著燔祭的柴，走了同一条路。并且耶稣被钉十字架，与以撒被摆在祭坛上，是在同一座山上。因此，我们看见亚伯拉罕是父的豫表，身上背著柴的以撒是神独生子的豫表。以撒像羊羔被带到祭坛上，耶稣也『像羊羔被牵到宰杀之地。』（赛五三7。）亚伯拉罕和以撒上摩利亚山的时候，以撒说，『请看，火与柴都有了，但燔祭的羊羔在那里呢？』（创二二。）亚伯拉罕回答说，『我儿，神必自己豫备作燔祭的羊羔。』（创二二8。）在这里我们看见儿子与父亲交通。当耶稣背著十字架往各各他去的时候，你不相信祂在路上与父有交通么？你不相信父对祂的儿子说话么？我相信。倘若你说圣经没有告诉我们这事，我要说创世记二十二章这样告诉我们。我们需要有视力和听的耳朵，听见在往摩利亚山的路上属天的交谈。亚伯拉罕与以撒豫表父与子，他们在往摩利亚路上的交通，乃是一幅生动的图画，描述子耶稣背著十字架往加略时，如何与父交通。虽然在新约里没有用明言清楚的解释这事，但在旧约里的确有这幅图画，而一幅图画胜过千言万语。创世记二十二章的图画，描绘出言语无法解释的事。虽然新约的作者没有描写父与子在往加略的路上爱的交通，但创世记二十二章的图画却清楚的描绘出来。我们众人何等需要看见这幅图画。我们将要看见，与创世记二十二章的豫表有关的每一点，约翰一章几乎都说到。现在让我们来看以撒是基督之豫表的一些细节。以撒是亚伯拉罕的独生子，（创二二2，12，16，）这豫表基督是神的独生子。（约三16。）以撒是亚伯拉罕的爱子，（创二二2，）基督也是父的爱子，父所喜悦的。（太三17。）在二十二章五至六节，以撒接受他父亲的旨意；在马太二十六章三十九节，基督拣选父的旨意。在创世记二十二章的图画里，我们看见一个长大成人的以撒顺从至死。（创二二9～10。）照著本章的记载，在献以撒的事上，亚伯拉罕没有与妻子撒拉商量，也没有与儿子以撒商量。亚伯拉罕带著儿子，把柴放在他身上，领他上山，然后捆绑他，把他放在祭坛上。他没有给以撒机会说甚么。但以撒接受父亲的旨意，顺从至死。照样，主耶稣将要受死时，说，『不要照我的意思，只要照你的意思。』（太二六39。）腓立比二章八节告诉我们，基督顺从至死。再看看这幅图画：以撒顺从直到祭坛。他不仅跟从父亲到山脚下，他也顺从父亲背起柴，并且被捆绑。他没有反抗。甚至父亲把他放在祭坛上，拿起刀来，伸手要杀他，他也没有背叛。他顺从至死。我们若将以撒的这些方面都看为旧约所描绘基督的豫表，我们就会看见，这些都是神的主宰所安排的，符合新约启示的明言。
2Isaac typified Christ. We have seen that Abraham answered God’s call to go to Mount Moriah to offer Isaac. This is history. However, if we view this matter from the perspective of God’sr evelation, we shall see that what Abraham did to Isaac is a vivid picture of what the Father did to His beloved Son. When Abraham journeyed to Mount Moriah with Isaac, two young servants accompanied him. On the third day, Abraham put the two servants aside, saying, “I and the lad will go yonder and worship, and come again to you” (v. 5). From that point on, the story was different. It was no longer a story of four people—the father, the son, and the two servants; it was now a story of Abraham and his son Isaac. Abraham took the wood for the burnt offering and laid it upon Isaac, who bore it to the top of Mount Moriah. Compare this with John 19:17, which says, “And bearing the cross Himself, He went out to the place called the Place of a Skull, which is called in Hebrew, Golgotha.” Isaac walked the same path on the way to Mount Moriah that the Lord Jesus later walked on the way to Golgotha. Before Christ bore the cross and walked to Calvary, Golgotha, Isaac bore the wood for the burnt offering and walked along the same way. And Jesus was crucified on the same mount where Isaac was laid on the altar. Thus, we see that Abraham was a type of the Father, and Isaac, with the wood upon him, was a type of the Only Begotten Son of God. Isaac was brought as a lamb to the altar. Jesus was also “brought as a lamb to the slaughter” (Isa. 53:7). As Abraham and Isaac were climbing Mount Moriah, Isaac said, “Behold the fire and the wood: but where is the lamb for a burnt offering?” (v. 7). Abraham replied, “My son, God will provide himself a lamb for a burnt 7 offering” (v. 8). Here we see that the son fellowshipped with the father. Do you not believe that while Jesus was bearing the cross on the way to Calvary He fellowshipped with the Father? And do you not believe that the Father talked with His Son? I do. If you say that the Bible does not tell us of this, I would say that Genesis 22 tells us so. We need to have the sight and the listening ear to hear the heavenly conversation on the way to Mount Moriah. Abraham and Isaac typified the Father and the Son, and their fellowship on the way to Mount Moriah was a vivid picture depicting how Jesus the Son fellowshipped with the Father as He was bearing the cross to Calvary. Although we do not have a clear explanation of this in plain words in the New Testament, we do have the picture in the Old Testament, and a picture is better than a thousand words. The picture in Genesis 22 portrays something which words cannot explain. Although the writers of the New Testament did not describe the loving fellowship between the Father and the Son on the way to Calvary, it is clearly portrayed in the picture in Genesis 22. How we all need to see this picture. As we shall see, nearly every point regarding the type in Genesis 22 is covered in John 1. Let us consider now some details of Isaac as a type of Christ. Isaac was Abraham’s only son (vv. 2, 12, 16). This typifies Christ as God’son ly Son (John 3:16). Isaac was Abraham’s beloved son (v. 2), and Christ was the Father’s beloved Son in whom He delighted (Matt. 3:17). In 22:5 we see that Isaac took his father’s will, and in Matthew 26:39 we see that Christ chose the Father’s will. In the picture in Genesis 22, we see that Isaac, a full - grown man, was obedient unto death (vv. 9-10). According to the record of this chapter, in the matter of offering Isaac, Abraham consulted neither with his wife Sarah nor with his son Isaac. Abraham took his son, put the wood upon him, led him up the mountain, bound him, and laid him on the altar. He did not give Isaac the opportunity to say anything. But Isaac took his father’s will and was obedient to death. Likewise, when the Lord Jesus was about to die, He said, “Not as I will, but as You will” (Matt. 26:39). In Philippians 2:8 we are told that Christ was obedient unto death. Look again at the picture: Isaac was obedient unto the altar. He not only followed the father to the foot of the mount; he also obeyed him in taking up the wood and in being bound. He did not resist. Even when the father laid him on the altar, took the knife, and stretched out his hand to slay him, he did not rebel. He was obedient unto death. If we consider all these aspects of Isaac as a type of Christ as portrayed in the Old Testament, we shall see that they were sovereignly arranged, matching the clear word of the New Testament revelation.
3在神的眼中，以撒已经被杀了。正当亚伯拉罕要杀他儿子的时候，耶和华的使者从天上干豫，说，『你不可在这童子身上下手，一点不可害他。』这里耶和华的使者，事实上就是神自己。这由十二节接下去的话得著证明：『现在我知道你是敬畏神的了，因为你没有将你的儿子，就是你独生的儿子，留下不给我。』这里的我就是神自己。请注意，耶和华的使者不是说『不给他，』乃是说『不给我。』为父的亚伯拉罕将他儿子置于死地，但耶和华的使者叫他从死人中复活。照样，行传二章二十四节说，神叫基督从死人中复活。
3In God’se yes, Isaac was killed. Just as Abraham was about to slay his son, the angel of the Lord intervened from heaven, saying, “Lay not thine hand upon the lad, neither do thou any thing unto him.” The angel of the Lord here is actually God Himself. This is proved by verse 12 in which the angel of the Lord said to Abraham, “I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.” The “me” here is God Himself. Notice that the angel of the Lord did not say “from him,” but “from me.” Abraham, the father, put his son to death, but the angel of the Lord raised him up from the dead. In like manner, Acts 2:24 says that God has raised up Christ from the dead.
（d）以撒为公羊所顶替
d) Isaac Replaced by a Ram
4以撒为公羊，就是羊羔所顶替。创世记二十二章十三节说，『亚伯拉罕举目观看，不料，有一只公羊，两角扣在稠密的小树中，亚伯拉罕就取了那只公羊来，献为燔祭，代替他的儿子。在这里我们看见，儿子没有被杀，乃是公羊－羊羔－被杀了。在十字架上被杀的是谁？是神的儿子，还是神的羔羊？被杀的乃是神的羔羊。基督是神的儿子，但祂在十字架上被杀时，为神的羔羊所顶替。约翰一章十四节论到神的儿子说，『我们也见过祂的荣耀，正是从父而来独生子的荣耀。』但约翰一章二十九节说，『看哪，神的羔羊，除去世人之罪的！』在这里我们看见，神的儿子为神的羔羊所顶替。钉十字架的是神的羔羊，不是神的儿子。在钉十字架时，儿子为公羊所顶替。
4Isaac was replaced by a ram, that is, by a lamb. Verse 13 says, “Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.” Here we see that the son was not killed, but the ram, the lamb, was. Who was killed on the cross— the Son of God or the Lamb of God? It was the Lamb of God who was killed. Christ is the Son of God, but when He was killed on the cross, He was replaced by the Lamb of God. John 1:14, speaking of the Son of God, says, “We beheld His glory, glory as of an only begotten from a father.” But John 1:29 says, “Behold, the Lamb of God who takes away the sin of the world!” Here we see that the Son of God was replaced by the Lamb of God. The Lamb of God, not the Son of God, was crucified. In crucifixion, the Son was replaced by a ram
5在创世记二十二章八节亚伯拉罕豫言，神必豫备作燔祭的羊羔。永远的羔羊是神从永世以来就命定的。（彼前一19～20。）在二十二章十三节我们看见『一只公羊，两角扣在稠密的小树中。』在圣经里，角表征争战的能力。基督有争战的能力，却扣在稠密的小树中。稠密的小树表征人性。我们就是稠密的小树，神的羔羊基督已经扣在我们里面，无法逃脱。祂已经为祂的人性所扣住，使祂能被献上作我们的代替。基督是神的羔羊，甘愿让祂的角为人性所扣住。我们看见这幅清楚的图画，都必须说，『主，感谢你。你甘愿为我们所扣住。』
5In 22:8 Abraham prophesied that God would provide a lamb for a burnt offering. The eternal Lamb was ordained by God from eternity (1 Pet. 1:19-20). In 22:13 we see “a ram caught in a thicket by his horns.” In the Bible horns signify fighting power. Christ has the fighting power, but it was caught by a thicket. The thicket signifies humanity. We are the thicket, and Christ, the Lamb of God, has been caught in us and cannot escape. He has been caught by His human nature that He might be offered as our substitute. Christ as the Lamb of God was willing to have His horns caught by humanity. When we see this clear picture, we all must say, “Lord, thank You. You were willing to be caught by us
6神的儿子在十字架上为神的羔羊所顶替。从积极、神圣的意义上，神的儿子从来没有钉十字架。乃是神的羔羊钉了十字架。没有人能将神的儿子钉十字架。赞美祂，祂甘愿成了一只小羔羊，将祂的角放在人类中间，为我们所扣住。因此我们看见，不仅这位神的儿子成了神的羔羊，祂也为神的羔羊所顶替。虽然在新约里没有这样一幅图画，但我们在旧约里看见了。随著四福音的明言，我们还需要旧约的图画。
6The Son of God was replaced on the cross by the Lamb of God. In a positive, divine sense, the Son of God was never crucified. The Lamb of God was crucified. No one could crucify the Son of God. Praise Him that He was willing to be a little lamb putting His horns among human beings and being caught by us. Thus, we see that not only did this Son of God become the Lamb of God, but that He was replaced by the Lamb of God. Although we do not have such a picture in the New Testament, we see it in the Old Testament. Along with the clear words in the four Gospels, we need the pictures in the Old Testament.
《一》为耶和华以勒所豫备
1) Provided by Jehovah-jireh
7在祭坛上顶替儿子的公羊，乃是耶和华以勒所豫备的。（创二二14。）耶和华以勒这名称有两个意义：耶和华必豫备，以及耶和华必看见。不仅有豫备，也有异象。在豫备里，我们得著异象。看看十字架：在那里我们有何等的供备和异象！我能见证，在十字架那里，我得著了供备和异象。在来到十字架以前，我有所缺；但在十字架那里，我得著了神圣的供备。在来到十字架以前，我是瞎眼的，没有异象；但在十字架那里，藉著供备，我看见了。如今我的视力非常清楚。我不仅得了供备，也蒙了光照。甚至许多青年人也能见证，在他们来到十字架以前，他们是贫穷、瞎眼的。但有一天，他们来到十字架这里，找到了供备和异象。愿智慧的灵帮助我们领悟，神的儿子为神的羔羊所顶替，祂的角为人性所扣住，这事实的深刻意义。
7The ram who replaced the son on the altar was provided by Jehovah-jireh (v. 14). The title Jehovah-jireh has two meanings: Jehovah will provide and Jehovah will see. There is not only a provision but also a vision. Within the provision, we have the vision. Look at the cross: what provision and vision we have there. I can testify that at the cross I have received both the provision and the vision. Before the cross, I was lacking, but at the cross I obtained the divine provision. Before the cross, I was blind, having no vision, but at the cross, through the provision, I can see. Now my sight is so clear. I have not only been provided for but also enlightened. Even many of the young people can testify that before they came to the cross, they were poor and blind. But one day they came to the cross and found the provision and the vision. May the Spirit of wisdom help us to realize the depth of the significance that is in the fact that the Son of God was replaced by the Lamb of God whose horns were caught by humanity
《二》豫表基督是我们的代替
2) Typifying Christ as Our Substitute
8顶替神的儿子之神的羔羊，乃是我们的代替。（彼前三18。）公羊怎样代替以撒被杀，神的羔羊也照样为我们钉了十字架。我作孩子的时候，听见人传福音告诉我们，基督为我们受死，我无法完全领会。等到我看见创世记二十二章的清楚图画，我才领会基督如何是我们的代替。公羊为以撒被杀，这是一幅图画，表明神的羔羊如何为我们钉在十字架上。我们都该上十字架，但神用神的羔羊顶替我们。对此我们都必须说，『赞美主！神的羔羊，就是神的儿子，乃是我们的代替。』因为神的羔羊成了我们的代替，所以神的羔羊伟大且重要。在启示录，基督独一的名称就是羔羊。在启示录五章，使徒约翰看见那在天上、地上没有人配展开的书卷，他就大哭。于是长老中有一位对他说，『不要哭；看哪，犹大支派中的狮子，大卫的根，祂已得胜，能以展开那书卷，揭开牠的七印。』紧接著，约翰看见了羔羊：『我又看见宝座与四活物中间，并众长老中间，有羔羊站立。』创世记二十二章有羔羊的种子。这粒种子在约翰一章二十九节长大，并在启示录收成。最终，神的宝座成了神和羔羊的宝座，从这里流出生命水的河，连同长在其中的生命树。（启二二1～2。）这一切证明圣经不是人写的书。牠确实是神的启示。创世记二十二章启示出何等一幅基督的图画！
8The Lamb of God who replaced the Son of God was our substitute (1 Pet. 3:18). As the ram was killed instead of Isaac, so the Lamb of God suffered crucifixion for us. When as a boy I heard the preaching of the gospel in which we were told that Christ suffered death on our behalf, I could not understand it fully. Only when I saw the clear picture in Genesis 22 was I able to understand how Christ was our substitute. The ram was killed for Isaac. This is a picture showing that Christ, the Lamb of God, was crucified on the cross for us. We all should have gone to the cross, but God replaced us with the Lamb of God. To this we all must say, “Praise the Lord! The Lamb of God, who is the Son of God, was our substitute.” Because the Lamb of God became our substitute, He became great and significant. In Revelation the unique title of Christ is the Lamb. When in Revelation 5 the Apostle John saw the scroll which no one in heaven or on earth was worthy to open, he wept. Then one of the elders said to him, “Do not weep; behold, the Lion of the tribe of Judah, the Root of David, has overcome to open the scroll and its seven seals.” Immediately after this, John saw the Lamb: “I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing.” In Genesis 22 we have the seed of that Lamb. This seed grew up in John 1:29 and is harvested in the book of Revelation. Eventually, the throne of God becomes the throne of God and of the Lamb out of which proceeds the river of water of life with the tree of life growing in it (Rev. 22:1-2). All this proves that the Bible is not a manmade book. It certainly is the divine revelation. What a picture of Christ is revealed in Genesis 22!
（e）亚伯拉罕蒙神赐福
e) Abraham Blessed by God
《一》使子孙繁增
1) With the Seed Multiplied
9亚伯拉罕蒙神赐福。这里的福不是物质的事物。已过我们许多人有错误的印象，以为得著好的职业或物质的好处，就是主祝福我们。我们都听过，要一一数算我们的祝福，就如我们的学位、升迁、妻子、房子与儿女。虽然我不说这样的事物不是祝福，但我确说这些不是金福，乃是土福。在创世记二十二章，神没有这样祝福亚伯拉罕。神乃是以繁增的子孙祝福他，说，『论福，我必赐大福给你，论子孙，我必叫你的子孙多起来，如同天上的星，海边的沙。』（创二二17。）我不在意物质的福，我在意繁增。我首先愿意在美国看见五十个召会，然后一百个，再后一千个。我也愿意看见这种繁增从美国扩展到非洲、澳洲、欧洲，甚至回到耶路撒冷。这是我所要看见的福。神以两类的人祝福亚伯拉罕，一类好比天上的星，（创二二17，十五，）另一类好比海边的沙，（创二二，）也好比地上的尘沙。（创十三16。）你若知道亚伯拉罕子孙的历史和豫言，你会看见他们有两类：一类是属天的，另一类是属地的。我们基督徒是星，是亚伯拉罕属天的子孙；而真正的犹太人，神属地的子民，是沙、尘沙。最终，犹太人要在地上作神的祭司，并要教导万国。在撒迦利亚八章二十至二十三节清楚的豫言这事。为甚么神把犹太人描述为沙和尘沙？海表征撒但所败坏的世界，而尘沙属于神所创造的地。犹太人已经被恢复到神的创造，因此他们由沙来表征，沙就是海边的尘沙。虽然他们是属地的子民，但他们不是海底的尘沙，乃是海边的尘沙。他们从败坏的海，从撒但所败坏的世界分别出来。然而，星不仅从败坏的世界分别出来，并且还是属天的。
9Abraham was blessed by God. The blessing here is not that of material things. Many of us have had the wrong impression in the past, saying that receiving a good job or material benefit means that the Lord has blessed us. We have all been told to count our blessings one by one, counting such things as our degree, promotion, wife, house, and children. Although I do not say that such things are not blessings, I do say that they are not golden blessings, but muddy blessings. In Genesis 22, God did not bless Abraham in this way. Rather, He blessed him with the multiplied seed, saying, “In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore” (v. 17). I do not care for material blessing. I care for multiplication. I would firstly like to see fifty churches in the United States, then a hundred, and then a thousand. I would also like to see that from the United States the multiplication would spread to Africa, Australasia, Europe, and even back to Jerusalem. This is the blessing I want to see. Abraham was blessed with two categories of people, one likened to the stars of the heaven (v. 17; 15:5) and the other to the sand upon the seashore (v. 17), which 5 is also likened to the dust of the earth (13:1 6). If you 17 know history and the prophecies regarding Abraham’s descendants, you will see that they are of two categories, one heavenly and the other earthly. We, the Christians, are the stars, the heavenly descendants of Abraham; and the genuine Jews, God’s earthly people, are the sand, the dust. Eventually, the Jewish people will be God’s priests on earth and will teach all the nations. This is prophesied clearly in Zechariah 8:20-23. Why are the Jews described both as the sand and as the dust? The sea signifies the world corrupted by Satan, and the dust is of the earth created by God. The Jews have been restored to God’s creation. Hence, they are signified by the sand which is the dust beside the sea. Although they are an earthly people, they are not the dust under the sea, but the dust, the sand, by the seashore. They are separated from the corrupted sea, Satan’s corrupted world. However, the stars are not only separated from the corrupted world but are also heavenly.
10照著启示录二十章八和九节，在千年国末了，歌革和玛各要与圣徒的营和蒙爱的城争战。圣徒的营是一切属天之星的营，蒙爱的城耶路撒冷是分别之沙的城。亚伯拉罕的这两类子孙，那时要顾到神在宇宙中的权益，他们要受到歌革和玛各在撒但煽动下的攻击。那是宇宙的末了一次战争，是属魔鬼的人与亚伯拉罕子孙之间的战争。星的种子撒在创世记二十二章，要在启示录二十和二十一章收成。新耶路撒冷是由代表旧约圣徒的以色列十二支派，和代表新约信徒的十二使徒所组成。由使徒所代表的人是属天的星，由十二支派所代表的人是海边的沙。这两班人最终要同被建造，成为永远的新耶路撒冷。因此，永远的新耶路撒冷乃是亚伯拉罕子孙的终极完成。这就是神给亚伯拉罕的福。我们看见了这点以后，需要说，『赞美主，神的祝福不是好房子、好汽车、学位、升迁、妻子或儿女。神的祝福乃是圣徒在神恢复里的繁增，和召会的繁增。』我盼望有一天，新耶路撒冷的一部分将是我们的繁增，作为神所给我们的福。那时一切的汽车和房子都要过去，只有在神祝福里的繁增要存到永远。我们要看见在新耶路撒泠里神繁增的福，直到永远。在创世记二十二章这里，我们看见一个基本的原则，就是凡神所赐给我们的，都要繁增。神给亚伯拉罕一个以撒，亚伯拉罕将他献回给神，然后这一个以撒就繁增成无数的星和沙。亚伯拉罕若不愿将以撒献回给神，他可能只有一个以撒。但亚伯拉罕将以撒献回给神以后，以撒就繁增为新耶路撒冷。将神所赐给我们的献回给神，这就是使神的恩赐在我们身上繁增的路。
10According to Revelation 20:8 and 9, at the end of the millennium Gog and Magog will fight against the camp of the saints and the beloved city. The camp of the saints is the camp of all the heavenly stars, and the beloved city, Jerusalem, is the city of the separated sand. The two categories of Abraham’s descendants, who at that time will be caring for God’sin te rest sin the universe, will be attacked by Gog and Magog under Satan’s instigation. That will be the last war in the universe, a war between the devilish people and Abraham’s descendants. The star is sown as a seed in Genesis 22 and will be harvested in Revelation 20 and 21. The New Jerusalem is composed of the twelve tribes of Israel, representing the Old Testament saints, and the twelve Apostles, representing the New Testament believers. Those represented by the Apostles are the heavenly stars, and those represented by the twelve tribes are the sand of the seashore. These two peoples eventually will be built together into the eternal New Jerusalem. Hence, the eternal New Jerusalem will be the ultimate consummation of Abraham’s seed. This is God’s blessing to Abraham. After seeing this, we need to say, “Praise the Lord, God’s blessing is not a good house, car, degree, promotion, wife, or child. It is the multiplication of the saints in God’s recovery and the multiplication of the churches.” I hope that one day apart of the New Jerusalem will be our multiplication as God’s blessing to us. At that time, all the cars and houses will be gone. Only the multiplication in God’s blessing will remain forever. We shall see the blessing in God’s multiplication in the New Jerusalem for eternity. Here in Genesis 22 we see a basic principle, that is, whatever God gives us will be multiplied. God gave Abraham one Isaac, and Abraham offered him back to God. Then this one Isaac was multiplied into numberless stars and sand. If Abraham would not have offered Isaac back to God, he might have had only one Isaac. But having been offered back to God by Abraham, Isaac was multiplied into the New Jerusalem. This is the way to have God’s gift multiplied in us—offer back to God what He has given us.
《二》以基督为独一的后裔
2) With Christ as His Unique Seed
11神赐福亚伯拉罕，最终产生基督为独一的后裔，地上的万国都要因祂得福。（创二二18，加三16。）在加拉太三章十六节保罗说到那独一的后裔，就是基督。我们众人都包含在这一个后裔之内。我们岂不是都在基督里么？你知道『在基督里』这短句的真正意义么？这短句在新约里多次使用。在基督里我们得称为义。在基督里我们得圣别。在基督里我们得著儿子的名分。与我们有关的每件事，都是在基督里。阿利路亚，我们在基督里！我们确实是基督的一部分。最终，一切属天的星和属地的沙，都要在基督里，我们已过曾指出，新耶路撒冷是大的、团体的基督。在四福音里有个别的基督，但在启示录末了有包括一切真信徒的团体基督。在基督这一个后裔里，地上的万国都要得福。美国、德国、日本、中国和英国岂没有得福么？这就是神的福。愿我们众人盼望，我们从神所领受的福乃是繁增，这繁增要产生基督这独一的后裔。那要扩展到欧洲、非洲和全地的繁增，必须单单是基督。在地上所有的召会，都是基督的繁增。
11God’s blessing of Abraham eventually issues in Christ as the unique seed in whom all the nations of the earth shall be blessed (v. 18; Gal. 3:16). In Galatians 3:16 Paul speaks of only one seed—Christ. We all are included in this one seed. Are we not all in Christ? Do you know the true significance of the short phrase “in Christ”? This phrase is used many times in the New Testament. In Christ we have been justified. In Christ we are sanctified. In Christ we have the sonship. Everything concerning us is in Christ. Hallelujah, we are in Christ! We are actually a part of Christ. Ultimately, all the heavenly stars and the earthly sand will be in Christ. As we have pointed out in the past, the New Jerusalem will be a great, corporate Christ. In the four Gospels we have the individual Christ, but at the end of Revelation we have the corporate Christ including all true believers. In this one seed, Christ, all the nations of the earth shall be blessed. Have not the United States, Germany, Japan, China, and Great Britain been blessed? This is God’s blessing. May we all expect that the blessing which we shall receive of God will be the multiplication that will issue in Christ, the unique seed. The multiplication that will spread to Europe, Africa, and throughout the earth must simply be Christ. All the churches on earth will just be the multiplication of Christ
（f）基督以三种方式启示出来
f) Christ Revealed in Three Ways
12在创世记二十二章，基督以三种方式启示出来：祂是耶和华的使者，（创二二11～，15～18，出三2～6，）祂是公羊，（创二二13，约一29，）祂也是亚伯拉罕的后裔。（创二二18，加三16。）当亚伯拉罕伸手要杀以撒时，耶和华的使者阻止了他。然后亚伯拉罕看见一只公羊，就把牠杀了，代替以撒献上。后来这成了繁增的福。这繁增产生了基督这独一的后裔。在这里我们看见阻止的耶和华使者，顶替的公羊，以及带来祝福的后裔。三者都是基督。这太奥秘了，因为基督是一切。基督是那告诉亚伯拉罕不可杀他儿子的一位。然后祂立刻成了扣在稠密小树中的公羊，以顶替他的儿子。在钉十字架之后，基督成了在神的祝福中亚伯拉罕独一的后裔。那是基督的耶和华使者，豫备了作基督豫表的公羊，最终产生了后裔，这后裔也是基督。基督是一切。我们所有的基督不是渺小有限的，而是伟大无限的，祂是一切。赞美主！
12In Genesis 22 Christ is revealed in three ways: as the angel of the Lord (vv. 11-12, 15-18; Exo. 3:2-6), as the ram (v. 13; John 1:29), and as the seed of Abraham 12 (v. 18; Gal. 3:16). When Abraham stretched forth his hand to kill Isaac, the angel of the Lord prevented him. Then Abraham saw a ram and killed it, offering it in Isaac’sp lace. Afterward, it became a blessing in multiplication. This multiplication issues in Christ as the unique seed. Here we see the angel of the Lord stopping, the ram replacing, and the seed bringing the blessing. All three are Christ. This is too mysterious because Christ is everything. Christ was the One who told Abraham not to kill his son. Then He immediately became the ram caught in a thicket to replace his son. After the crucifixion, He became his unique seed in God’s blessing. The angel of the Lord, who was Christ, provided the ram, a type of Christ, which eventually issued in the seed, who is also Christ. Christ is everything. We do not have a small, limited Christ. We have a great and unlimited Christ who is everything. Praise the Lord!