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加拉太书生命读经 · 第20篇

亚伯拉罕的后裔和亚伯拉罕的子孙

THE SEED OF ABRAHAM AND THE SONS OF ABRAHAM
1读经：加拉太书3:7,9,16,19,26-29。保罗在加拉太三章说到亚伯拉罕的后裔，（16，19，29，)和亚伯拉罕的子孙。（7。这里的后裔是单数的，而子孙是复数的。许多读加拉太书的人很难了解这件事的意义。
1Scripture Reading: Gal. 3:7, 9, 16, 19, 26-29 In Galatians 3 Paul speaks of the seed of Abraham (vv. 16, 19, 29) and the sons of Abraham (v. 7). The seed is singular, whereas the sons are plural. It is rather difficult for many readers of Galatians to understand the significance of this
2神给亚伯拉罕的应许，有应验的一面，也有享受的一面。应验应许是一回事，享受应许的福又是另一回事。就看一个人给另一个人应许而言，应验应许的人常常不是享受应许之福的人。通常给人应许的人，是应验应许的人，而接受应许的人，是享受应许之福的人。在神应许亚伯拉罕的事例中，严格说来，神不是应验应许者。反之，应许乃是由基督─那后裔来应验的。（16。)基督应验了神给亚伯拉罕的应许。因此，这应许的应验不在于亚伯拉罕的众子孙，乃在于亚伯拉罕那惟一的后裔。然而，论到享受这应许的福，众子孙都包含在内。那惟一的后裔是应验者，而众子孙是享受者。我们若明白这事，就能明白保罗在加拉太三章所说的。保罗写加拉太三章时，好像一个律师在写法律文件一般，他的用辞是专特而精确的。请看十六节：『应许原是向亚伯拉罕和他后裔说的。并不是说，「和众后裔，」像是指著许多人，乃是说，「和你那后裔，」指著一个人，就是基督。』在十九节和二十九节保罗也说到这后裔，但在二十六节他说到神的儿子（复数)。七节里亚伯拉罕的子孙（复数)就是二十六节里神的儿子（复数)。现在我们必须问：亚伯拉罕的众子孙怎能成为神的众子？答案与那后裔有关。一面，那后裔乃是承受应许的后嗣。然而，基督这位亚伯拉罕的后裔，也应验了应许。亚伯拉罕的子孙以色列人承受了迦南美地为业。在豫表里，美地表征基督。基督是后裔，也是美地。祂不仅是承受应许的后裔，祂也是美地；后裔与美地都是基督的豫表。基督是加拉太三章里那惟一的后裔，祂不仅承受了应许，也应验了应许。神赐给亚伯拉罕的应许，是由亚伯拉罕的后裔基督所应验的。
2Concerning God’s promise to Abraham, there is the aspect of fulfillment and the aspect of enjoyment. To fulfill the promise is one thing, but to enjoy the blessing of the promise is another. Concerning promises made by one person to another, the one who fulfills the promise is seldom the one who enjoys the blessing of the promise. Usually the person who makes the promise is the one to fulfill the promise, and the one to whom the promise is made is the one who enjoys its blessing. In the case of God’s promise to Abraham, God, strictly speaking, is not the one to fulfill the promise. Instead, the promise is fulfilled by the seed, Christ (v. 16). Christ has fulfilled God’s promise to Abraham. Thus, the fulfillment of this promise does not depend on the many sons of Abraham, but on the unique seed of Abraham. However, with respect to the enjoyment of the blessing of this promise, the many sons are involved. Whereas the unique seed is the fulfiller, the many sons are the enjoyers. If we understand this matter, we shall be able to understand what Paul is talking about in Galatians 3. Paul wrote the third chapter of Galatians as if he were an attorney writing a legal document. His wording is specific and precise. Consider verse 16: “But to Abraham were the promises spoken and to his seed. He does not say, And to the seeds, as concerning many, but as concerning one, And to your seed, Who is Christ.” In verses 19 and 29 Paul also refers to the seed. But in verse 26 he speaks of the sons of God. The sons of Abraham in verse 7 are the sons of God in verse 26. Now we must ask how the many sons of Abraham can be the many sons of God. The answer to this question involves the seed. On the one hand, the seed is the heir who inherits the promise. However, as the seed of Abraham, Christ also fulfills the promise. The children of Israel, the descendants of Abraham, inherited the good land of Canaan. In typology, the good land signifies Christ. Christ is both the seed and the land. He is not only the seed inheriting the promise; He is also the good land. Both the seed and the good land are types of Christ. As the unique seed in Galatians 3, Christ not only inherits the promise, but He also fulfills the promise. The promise God made to Abraham was fulfilled by Christ as Abraham’s seed.
3在应验应许的事上，我们没有分。只有基督那惟一的后裔，才有资格应验神给亚伯拉罕的应许。就这一面的意义说，那后裔是惟一的。但就享受所应验的应许这一面说，那后裔成了亚伯拉罕的众子孙。
3In the matter of fulfilling the promise, we have no part. Only Christ, the unique seed, is qualified to fulfill God’s promise to Abraham. In this sense, the seed is uniquely one. But in the aspect of enjoying the fulfilled promise, the seed becomes many, the many sons of Abraham
壹 亚伯拉罕的后裔
I. THE SEED OF ABRAHAM
惟一的一位─基督
A. Only One—Christ
4我们由三章十六节得知，基督乃是亚伯拉罕惟一的后裔。基督是那后裔，后裔乃是承受应许的后嗣。在这里，基督是承受应许的惟一后裔。因此，我们要承受那应许的福，就必须与基督是一；在祂以外，我们无法承受神所赐给亚伯拉罕的应许。在神眼中，亚伯拉罕只有一个后裔，就是基督。我们必须在祂里面，才能有分于神所赐给亚伯拉罕的应许。基督不仅是那承受应许的后裔，也是神所应许给人承受的福。加拉太信徒若从基督转回到律法，就要丧失这位后嗣，以及神所应许的产业。如果基督没有来到，神就无法应验祂给亚伯拉罕的应许。我们已经指出，应验应许者不是那给人应许者，乃是所应许的那位，就是那后裔。神应许要把后裔与美地赐给亚伯拉罕。那惟一的、应许的后裔应验了这个应许。
4We know from 3:16 that Christ is Abraham’s unique seed. Christ is the seed, and the seed is the heir who inherits the promises. Here, Christ is the unique seed inheriting the promises. Hence, in order to inherit the promised blessing, we must be one with Christ. Outside of Him, we cannot inherit the promises given by God to Abraham. In God’se yes Abraham has only one seed, Christ. We must be in Him that we may participate in the promise given to Abraham. He is not only the seed inheriting the promise, but also the blessing of the promise for inheritance. For the Galatian believers to turn back from Christ to the law meant that they would forfeit both the Heir and the inheritance of the promises. If Christ had not come, there would have been no way for God to fulfill His promise to Abraham. As we have pointed out, the One who fulfilled this promise is not the One who made the promise, but the promised One, the seed. God had promised to give Abraham both a seed and the good land. This promise was fulfilled by the unique, promised seed
二 包括所有浸入祂的信徒
B. Including All the Believers Who Have Been Baptized into Him
5基督这位亚伯拉罕惟一的后裔，包括所有浸入祂的信徒。（27～28。)就一面说，基督死在十字架上，是作我们的救赎主独自被钉的。但就另一面说，祂被钉在十字架上的时候，我们也与祂同钉。为著完成救赎，基督是独自被钉的；但为著了结旧造，基督在钉死时也包括了我们。同样的原则，在应验神所赐给亚伯拉罕的应许上，我们不是那惟一后裔的一部分，在应验这应许的事上不能有分。然而，就著承受应许和享受应许而言，我们都包括在内。基督独自应验了应许，但基督与我们都有分于对应许的享受。所以，一面那后裔是惟一的，另一面祂乃是包罗的。就应验说，那后裔是惟一的；就承受和享受说，那后裔是包罗的，包括所有浸入基督的信徒。
5As the unique seed of Abraham, Christ includes all the believers who have been baptized into Him (3:27-28). In one sense, when Christ died on the cross, He was crucified alone as our Redeemer. But in another sense, when He was crucified, we were with Him. For the accomplishment of redemption, Christ was crucified alone. But for terminating the old creation, Christ included us in His crucifixion. In the same principle, in the fulfillment of the promise made by God to Abraham, we are not included as part of the unique seed. We can have no share in the fulfillment of this promise. However, for inheriting the promise and enjoying it, we are included. Christ alone fulfilled the promise. But Christ and we share in the enjoyment of the promise. Therefore, on the one hand, the seed is uniquely one; on the other hand, it is all-inclusive. For fulfillment, the seed is one; for inheritance and enjoyment, the seed is all- inclusive, including all believers who have been baptized into Christ.
三 在颁赐律法以前蒙应许者
C. To Whom the Promise Was Made before the Law Was Given
6在三章十九节我们看见，应许是在颁赐律法以前赐给那后裔的。应许不是赐给众子孙，乃是赐给应验应许的那后裔。
6In 3:19 we see that the promise was made to the seed before the law was given. The promise was made not to the many sons, but to the seed who fulfilled the promise
四 那惟一的后裔就是美地
D. The Unique Seed Being the Good Land
7那惟一的后裔也是美地。这里的后裔不仅是为了应验应许，也是为了承受应许。承受应许就是承受美地。那惟一的后裔乃是美地。这证明那后裔不但是承受应许者，也是应验应许者。如果祂只是承受应许者，那么谁是美地？
7The unique seed is also the good land. The seed here is not only for the fulfillment of the promise, but also for the inheritance of the promise. To inherit the promise is to inherit the good land. The unique seed is the land. This proves that the seed is also the one to fulfill the promise, not only the one to inherit the promise. If He were only the one to inherit the promise, who then is the land
贰 亚伯拉罕的子孙
II. THE SONS OF ABRAHAM
一 以信为本，根据信的原则
A. Of Faith, Based upon the Principle of Faith
8加拉太三章七节说，『所以你们要知道，那以信为本的人，就是亚伯拉罕的子孙。』行律法使人成为摩西的门徒，（约九28，)这与生命无关；信基督使新约的信徒成为神的儿子，这完全是生命的关系。我们新约的信徒，生来就是堕落亚当的子孙，且在亚当里因著过犯，都在摩西的律法之下。但我们因信基督，已经重生为亚伯拉罕的子孙，并从摩西的律法得了释放。我们成为亚伯拉罕的子孙，不是因著天然的出生，乃是因著信。因此，我们成为亚伯拉罕的子孙，乃是根据信的原则。这是根据我们的相信，不是根据我们的行为。我们成为亚伯拉罕的子孙，的确不是根据天然的血统。我们成为亚伯拉罕的子孙，乃是按照信的原则。
8Galatians 3:7 says, “Know then that they who are of faith, these are sons of Abraham.” Works of law make people disciples of Moses (John 9:28) with nothing whatever related to life. Faith in Christ makes the New Testament believers sons of God, a relationship altogether in life. We, the New Testament believers, were born sons of fallen Adam, and in Adam, because of transgressions, we were under the law of Moses. But we have been reborn to become sons of Abraham and have been freed from the law of Moses by faith in Christ. We are sons of Abraham not by natural birth, but by faith. Hence, our being sons of Abraham is based upon the principle of faith. It is based on our believing, not on our working. Our basis for being sons of Abraham surely is not natural descent. We are Abraham’ss ons according to the principle of faith
二 和那信的亚伯拉罕一同得福
B. Blessed with Believing Abraham
9在九节保罗继续说，『这样，那以信为本的人，便和那信的亚伯拉罕一同得福。』亚伯拉罕在神的对待下，不是作甚么以讨神喜悦，乃是信神。如今我们这些以信为本的人，和那信的
9In verse 9 Paul goes on to say, “So that they who are of faith are blessed with believing Abraham.” Under God’s dealing, Abraham was not working to please God. He was believing Him. Now we who are of faith are blessed with believing Abraham.
10亚伯拉罕一同得福。
10
三 藉著在基督里的信成为神的众子
C. Sons of God through Faith in Christ
11信乃是恩典的反映。我们也可以说，信是神圣景象的一张照片。藉著这样的信，我们成为亚伯拉罕的真子孙。我们相信基督的时候，产生了一种生机的联结。神圣的生命进到我们里面，我们也藉著信由神而生。当我们的信拍摄恩典的神圣景象时，就有一个东西注入到我们里面，其性质是真实且具体属灵的。虽然这个东西不是物质的，却是非常的实际。信不是迷信，信与具体的属灵实际有关；无可否认，这实际是非常奥秘的。事实上，这实际乃是经过过程的三一神自己。当我们运用在基督里的信，来拍摄神圣景象的属灵照片时，经过过程的神就进到我们里面，作我们的生命。这生命是神圣的、属灵的、属天的、圣别的。这生命进到我们里面，就产生一种属灵的出生，这种出生就带来我们与三一神之间生机的联结。因为神已经生到我们里面，我们就成为神的儿子。因此，我们可以说，我们乃是神人。
11Faith is the reflection of grace. We may also say that faith is a photograph of the divine scenery. Through such faith we become true sons of Abraham. When we believed in Christ, an organic union took place. The divine life entered into us, and we were born of God through faith. As our faith photographed the divine scenery of grace, something of a real and substantial spiritual nature was infused into us. Although this substance is neither material nor physical, it is nonetheless very real. Faith is not superstition. It is related to substantial spiritual reality, a reality which admittedly is very mysterious. This reality is actually the processed Triune God Himself. When we exercise faith in Christ and thereby take a spiritual photograph of the divine scenery, the processed God enters into our being to be our life. This life is divine, spiritual, heavenly, and holy. Entering into us, it causes a spiritual birth to take place. This birth brings about an organic union between us and the Triune God. Because God has been born into our being, we have become sons of God. Thus, we may say that we are God-men.
12-有些基督徒反对用神人这个辞，甚至毁谤我们，因为我们说，相信基督的人，就是藉著在基督里的信成为神儿子的，乃是神人。但从圣经来看，人能彀成为神的儿子，乃是神圣的事实。我们柤信基督的时候，神圣的生命和神圣的性情─事实上就是三一神这位神圣者自己─进到我们里面，我们就由神而生，成为神的儿子。人的儿子如何有分于人的生命和性情，照样，我们这些神的儿子，当然也有分于神圣的生命和性情。老虎所生的就是老虎。同样的原则，神所生的，就是有神圣生命并神圣性情之神的儿子。有些早期的教父甚至说，相信基督的人能彀『成为神』（deification)。我们使用这样的辞需要谨慎。说信徒能成为神，成为敬拜的对象，乃是亵渎。但就著信徒得著神圣生命与神圣性情的意义而言，说信徒成为神乃是正确的。我们可以在限定的意义上使用『成为神』这个辞，好表达我们由神而生，成为神儿子的这个事实。赞美主，神是我们的父，而我们在神圣的生命与性情上，与祂乃是一样！然而，我们要强调一件事，就是我们绝不能与神一样配受人的敬拜。宣称我们这些神的儿子当与神同样受人敬拜，乃是亵渎。但因著我们是神的儿子，我们就有父的生命与性情，这样说并不过分。宣告这个事实绝不是亵渎，乃是使父得著荣耀。
12Some Christians oppose the use of the term God men and even defame us for saying that the believers in Christ, the sons of God through faith in Christ, are God-men. But according to the Bible, it is a divine fact that human beings can become sons of God. When we believed in Christ, the divine life with the divine nature — in fact, the divine Being of the Triune God Himself—entered into us, and we were born of God to become sons of God. Just as a man’ss on partakes of his life and nature, so we as God’ss ons partake of the divine life and nature. The offspring of a tiger is a tiger. In the same principle, God’so ff spring are His sons possessing the divine life and the divine nature. Certain early church fathers went so far as to speak of the “deification” of the believers in Christ. We need to be careful in using such a term. To say that the believers are deified to become objects of worship is blasphemy. But it is correct to say that the believers are deified in the sense of possessing the divine life and the divine nature. We may use the word deification in a limited sense to convey the fact that we have been born of God to become sons of God. Praise the Lord that God is our Father and that we are the same as He with respect to the divine life and nature! However, we emphatically state that we shall never be the same as God in the sense of deserving to be worshipped. It is blasphemy to claim that, as sons of God, we should be worshipped along with God. But it is not too much to say that because we are sons of God, we have the very life and nature of our Father. Far from being blasphemy, it is a glory to the Father to declare this fact.
13现在我们必须继续来问：神的儿子如何也是亚伯拉罕的子孙？基督是神的儿子，也是亚伯拉罕的子孙。如今因著我们在基督里，我们一面是神的儿子，另一面也是亚伯拉罕的子孙。我们如何能成为神的儿子？因为我们在神的儿子基督里面。我们如何能成为亚伯拉罕的子孙？也是因为我们在亚伯拉罕的子孙基督里面。神圣的生命分赐到我们里面，乃是一件意义重大的事。这种神圣生命的分赐产生一种生机的联结，使我们成为神的儿子，也成为亚伯拉罕的子孙。这种生机的联结惟独在基督里才能发生。我们在基督里享受与三一神奇妙的生机联结。在这联结里，我们一面是神的儿子，另一面也是亚伯拉罕的子孙。基督是这一切事在其中发生的独一范围。当我们进入这个范围，我们就成为神的儿子，和亚伯拉罕的子孙。我们在基督里，并藉著生机的联结，就是神的儿子，也是亚伯拉罕的子孙，这是我们真正的身分。
13Now we must go on to ask in what way the sons of God are also the sons of Abraham. Christ is both the Son of God and the Son of Abraham. Because we are now in Christ, we are sons of God on the one hand and sons of Abraham on the other hand. How can we be sons of God? Because we are in Christ, who is the Son of God. How can we be sons of Abraham? Also because we are in Christ, who is the Son of Abraham. It is a matter of tremendous significance for the divine life to be imparted into us. This impartation of the divine life causes an organic union which makes us both the sons of God and the sons of Abraham. This organic union takes place exclusively in Christ. In Christ we enjoy the wonderful organic union with the Triune God. In this union we are, on the one hand, the sons of God and, on the other hand, the sons of Abraham. Christ is the unique sphere in which this all takes place. When we enter into this sphere, we become sons of God and sons of Abraham. Our true status is that in Christ and by the organic union we are both sons of God and sons of Abraham
四 浸入基督并且穿上基督
D. Baptized into Christ and Putting On Christ
14我们是亚伯拉罕的子孙，也是神的儿子，因我们已浸入基督，并且穿上了基督。（三27。)信是信入基督，（约三，)浸也是浸入基督。相信基督（在基督里的信)将我们带到基督里，使我们与基督成为一，在祂里面得著儿子的名分。我们必须藉著这信，与基督联合为一，使我们在祂里而成为神的儿子。藉著信和浸，我们已经进入基督，因而穿上了基督，与祂联合为一。虽然我们都有天然的生命和天然的血统，我们却不需要再照著那个生命而活。反之，我们可以凭著神圣的生命与神圣的性情而活。我们照著这生命而活，就实际成为神的儿子，和亚伯拉罕的子孙。我们已经浸入基督，祂是那应验神给亚伯拉罕之应许的惟一后裔。我们与基督已经在奇妙的生机联结里联合了；因这联合，我们就是神的儿子，也是亚伯拉罕的子孙。在这生机的联结里，我们承受基督所应验的应许。事实上，基督自己就是我们所承受的这产业。我们所承受的应许，乃是我们现今所享受的应许。
14We are both sons of Abraham and sons of God because we have been baptized into Christ and have put on Christ (3:27). To believe is to believe into Christ (John 3:16), and to be baptized is to be baptized also into 16 Christ. Faith in Christ brings us into Christ and makes us one with Christ, in whom is the sonship. We must be identified with Christ through faith so that in Him we may be sons of God. By both faith and baptism, we have been immersed into Christ, we have thus put on Christ, and we have become identified with Him. Although we all have a natural life with a natural ancestry, we need not live any longer according to that life. Instead, we may live by the divine life with the divine nature. By living according to this life, we are in reality the sons of God and the sons of Abraham. We have been baptized into Christ, the unique seed who has fulfilled God’s promise to Abraham. We and Christ have been joined in a marvelous organic union. Because of this union, we are sons of God and sons of Abraham. Here in this organic union we inherit the promise which has been fulfilled by Christ. Actually, Christ Himself is this inheritance. The promise we inherit is the promise we now enjoy.
五 在基督里都是一
E. All One in Christ
15加拉太三章二十八节说，『没有犹太人或希利尼人，没有为奴的或自主的，也没有男和女，因为你们众人在基督耶稣里，都是一了。』这里我们看见，亚伯拉罕的子孙在基督里都是一，没有天然的身分。在基督里，没有种族、国籍、社会阶级、性别的区别。
15Galatians 3:28 says, “There cannot be Jew nor Greek, there cannot be slave nor free man, there cannot be male and female; for you are all one in Christ Jesus.” Here we see that the sons of Abraham are all one in Christ, without any natural status. In Christ there are no differences among races and nationalities, in social rank, or between the sexes
六 包括在亚伯拉罕惟一的后裔之内
F. Included in Abraham’sOn ly Seed
16加拉太三章二十九节说，你们既属于基督，就是亚伯拉罕的后裔，是照著应许为后嗣了。』亚伯拉罕的后裔只有一位，就是基督。（16。)因此，要成为亚伯拉罕的后裔，我们就必须属于基督，成为基督的一部分。因我们与基督是一，我们就也是亚伯拉罕的后裔，是照著应许为后嗣，承受神所应许的福，就是那包罗万有的灵，祂是经过过程之三一神终极的完成，作了我们的分。在新约之下作神选民的信徒，是成年的儿子，乃是这样的后嗣，不在律法之下，乃在基督里。犹太教徒仍然留在律法之下，将自己与基督隔绝，乃像以实玛利，（四23，)是亚伯拉罕按著肉体的后裔，不像以撒，（28，)是藉著应许的后嗣。但在基督里的信徒，乃是这样的后嗣，承受所应许的福。因此，我们该留在基督里，而不转向律法。
16Galatians 3:29 says, “ And if you are Christ’s, then you are Abraham’s seed, heirs according to promise.” Abraham’s seed is only one, Christ (v. 16). Hence, to be Abraham’s seed we must be Christ’s, a part of Christ. Because we are one with Christ, we are also Abraham’s seed, heirs according to promise, inheriting God’s promised blessing, which is the all- inclusive Spirit as the ultimate consummation of the processed God to be our portion. Under the New Testament, the believers as God’s chosen people, being sons of full age, are such heirs, not under law but in Christ. The Judaizers who remained under law and kept themselves apart from Christ were, like Ishmael (4:23), Abraham’s descendants according to flesh, not, like Isaac (4:28), his heirs according to promise. But the believers in Christ are such heirs, inheriting the promised blessing. Hence, we should remain in Christ and not turn to law
17律法既不能赐我们生命，（三21，)就不能产生神的儿子；但本于信所接受，（2，)并赐我们生命的那灵，（林后三6，)能产生神的儿子。律法把神的选民保守在牠的监护下，直等信仰来到。（加三23。)在基督这包罗万有赐生命之灵里的信，使神的选民照著神的应许，成为亚伯拉罕的后裔，如同『天上的星』。（创二二17。)现在我们可以根据以上所说的，来看加拉太三章的概要。本章启示神照祂永远的定旨赐给亚伯拉罕应许。在这应许成就以先，律法被赐下作神选民的监护人。随后，在豫定的时候，基督这应许的后裔来成就神给亚伯拉罕的应许。基督来了，神所应许之福的成就也来了。这就是恩典。因此，恩典与基督同来，并带著应许的成就而来。这一切都是在神那一面。在我们这一面，就需要一条路好领略、体认并享受基督这后裔的一切所是和所完成的。换句话说，我们需要属灵的照相机，来拍摄恩典的景象。这『照相机』就是我们的信。因此，在神那一面，恩典来了；在我们这一面，信也来了。现今，我们既有恩典、信、以及那成就了应许的后裔，就不再需要律法作监护人。因此，律法该被摆在一边，在这景象里不该再有任何地位。我们必须转离这监护人，而与那成就应许的基督在一起。当然，这指明我们也该留在恩典和信这里。这样，我们就被包括在那惟一的后裔基督里，承受所应验的应许，并享受所赐给亚伯拉罕之应许的福；这福就是经过过程的三一神成了包罗万有赐生命的灵。
17Since the law is unable to give us life (3:21), it cannot produce the sons of God. But the Spirit that is received by faith (3:2) and that gives us life (2 Cor. 3:6) can produce the sons of God. Law kept God’s chosen people under its custody until faith came (3:23). Faith in Christ as the all-inclusive life-giving Spirit makes God’s chosen people Abraham’s seed as “the stars of the heavens” (Gen. 22:17) according to God’s promise. Now we are in a position to see a brief sketch of Galatians 3. This chapter reveals that God intended to give the promise to Abraham according to His eternal purpose. Before this promise was accomplished, the law was given to serve as the custodian of God’s chosen people. Then, at the appointed time, Christ, the promised seed, came to fulfill God’s promise to Abraham. When Christ came, the fulfillment of God’s promised blessing also came. This is grace. Hence, grace came with Christ and with the fulfillment. All this is on God’ss i de. On our side, we need away to apprehend, realize, and grasp all that Christ, the seed, has accomplished. In other words, we need a spiritual camera to photograph the scenery of grace. This “camera” is our faith. Therefore, with the coming of grace on God’ss i de, there is also the coming of faith on our side. Now that we have grace, faith, and the seed which has fulfilled the promise, we no longer need the law to serve as our custodian. Hence, the law should be set aside. It should no longer have any place in the scenery. We must turn from the law, the custodian, and stay with Christ, the One who has fulfilled the promise. Of course, this means we should also stay with grace and faith. Then we shall be included in Christ, the unique seed, to inherit the fulfilled promise and to enjoy the blessing of the promise to Abraham. This blessing is the processed Triune God as the all-inclusive life-giving Spirit.