2062 亞伯拉罕以撒雅各的神
PREFACE
序 PREFACE TO THE CHINESE EDITION
神說，『我…是亞伯拉罕的神，以撒的神，雅各的神。』 God said, “I am...the God of Abraham, the God of Isaac, and the God of Jacob” (Exo.
（出三 6。） 3:6).
神爲了要揀選一班人歸於祂自己的名下，作祂的子民，
所以在亞伯拉罕、以撒、和雅各身上特別作工，使他們有
特別的經歷。神給亞伯拉罕的經歷，是要他認識神是父，
他的一切都得出於神；神給以撒的經歷，是要他認識子的
享受，他所有的一切都是父賜給他的；神給雅各的經歷，
是藉著聖靈的管治對付他的天然生命，並把基督組織在他
裏面。
亞伯拉罕、以撒、和雅各是神的子民的起頭，他們所有
的經歷，也就是神的子民所應當有的經歷。我們編寫這本
書，盼望能從神的話語中看見，亞伯拉罕、以撒和雅各的
經歷，到底對於我們有甚麼屬靈的意義。但願神賜福給這
本書和它的讀者，帶領我們認識亞伯拉罕、以撒、雅各的
神，使我們能成爲神的見證的器皿。
臺灣福音書房編輯部
主後一九五五年二月
2062 亞伯拉罕以撒雅各的神 - 第 1 頁
THE GOD OF ABRAHAM, ISAAC, AND JACOB
Watchman Nee gave a series of studies on the characters of Abraham, Isaac, and
Jacob in the early part of 1940. These messages were published in Chinese in 1955 by
the Taiwan Gospel Bookroom under the title, The God of Abraham, Isaac, and Jacob.
This book is a translation of the Chinese publication.
In order to bring a group of people to come under His name, and in order to make
them His people, God did a special work in three persons, Abraham, Isaac, and Jacob,
respectively, and gave each one of them particular experiences. God gave Abraham
the experience of knowing God as the Father, showing that everything comes from
God. He gave Isaac the experience of knowing the enjoyment of the Son, showing that
everything the Son has is from the Father. He gave Jacob the experience of the discipline
of the Holy Spirit to deal with his natural life and constitute Christ into him.
Abraham, Isaac, and Jacob are the beginning of the history of God’s people. As such,
their total experience should be the experience of all of God’s people. In publishing
this book, we hope that the readers will find spiritual meaning in the experience of
Abraham, Isaac, and Jacob in God’s Word. May God bless this book and its readers and
guide us to a full knowledge of the God of Abraham, Isaac, and Jacob so that we can
become vessels of God’s testimony.
The Editors, Taiwan Gospel Book Room
February 1955
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 1
 目 錄 CONTENTS

第一章 引言 1. Introduction
第二章 亞伯拉罕的蒙召 2. The Calling of Abraham
第三章 亞伯拉罕與迦南地 3. Abraham and the Land of Canaan
第四章 亞伯拉罕與兒子（上） 4. Abraham and His Son (1)—
－神的應許與亞伯拉罕的信心 God’s Promise and Abraham’s Faith
第五章 亞伯拉罕與兒子（中） 5. Abraham and His Son (2)—
－亞伯拉罕受割禮 Abraham’s Circumcision
第六章 亞伯拉罕與兒子（下） 6. Abraham and His Son (3)—
－亞伯拉罕獻以撒 Abraham Offering Isaac
第七章 以撒的特點 7. The Characteristics of Isaac
第八章 新約的以撒－ 8. Isaac in the New Testament—
神在基督裏所豫備的產業 God’s Provisions in Christ
第九章 雅各的本性與所受的管教 9. Jacob’s Nature and the Discipline He Received
第十章 雅各天然生命的脫節 10. The Breaking of Jacob’s Natural Life
第十一章 雅各的成熟 11. The Maturity of Jacob
第十二章 聖靈的組織 12. The Constitution of the Spirit

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 第一章 CHAPTER ONE
引言 INTRODUCTION
讀經： Scripture Reading:
出埃及記三章六節：『又說，我是你父親的神，是亞伯拉 Exo. 3:6, And He said, I am the God of your father, the God of Abraham, the God of
罕的神，以撒的神，雅各的神。摩西蒙上臉，因爲怕看神。』 Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look at God.
十五至十六節：『神又對摩西說，你要對以色列人這樣 15-16; And God also said to Moses, Thus you shall say to the children of Israel,
說，耶和華你們祖宗的神，就是亞伯拉罕的神，以撒的神， Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God
雅各的神，打發我到你們這裏來；耶和華是我的名，直到 of Jacob, has sent me to you. This is My name forever, and this is My memorial from
永遠，這也是我的記念，直到萬代。你去招聚以色列的長 generation to generation. Go, and gather the elders of Israel together, and say to
老，對他們說，耶和華你們祖宗的神，就是亞伯拉罕的神， them, Jehovah, the God of your fathers, the God of Abraham, of Isaac, and of Jacob,
以撒的神，雅各的神，向我顯現，說，我實在眷顧了你們， has appeared to me, saying, I have surely visited you and seen what is being done to
我也看見埃及人怎樣待你們。』 you in Egypt.
馬太福音二十二章三十一至三十二節：『論到死人復活， Matt. 22:31-32 But concerning the resurrection of the dead, have you not read that
神在經上向你們所說的，你們沒有念過麼？祂說，『我是 which was spoken to you by God, saying, “I am the God of Abraham and the God of
亞伯拉罕的神，以撒的神，雅各的神。』神不是死人的神， Isaac and the God of Jacob”? He is not the God of the dead, but of the living.
乃是活人的神。』

壹 ONE
林前十章十一節說，『他們遭遇這些事，都要作爲鑒
戒…。』聖經所記以色列人的歷史，都是爲著作我們的鑒
戒，爲著造就我們的。神在舊約裏所作的，和在新約裏所
作的，雖然在外表上有分別，但是在原則上仍然是一樣的。
神作工的原則只有一個，從前是怎樣，今天還是怎樣。
神揀選以色列人作祂的子民，神也從外邦中揀選人作祂
的子民。（徒十五 14。）聖經說，我們是與聖徒同國，是
神家裏的人，（弗二 19，）又說我們是真猶太人。（羅二
29。）所以，以色列人的歷史，就是我們的鑒戒。在這本
書裏，我們要來看一個問題，就是神對付祂子民的道路到
底是如何。換句話說，神用甚麼方法來造作祂的子民；或
者說，人在神的面前有了甚麼經歷，才能作神的子民。
我們要從亞伯拉罕、以撒、雅各的身上來看這個問題，
因爲亞伯拉罕、以撒、雅各在聖經中有他們特別的地位。
First Corinthians 10:11 says, “Now these things happened to them as an example...”
The Bible records the history of the Israelites as an example to us. It is for the purpose
of our edification. Although there is an outward difference between God’s work in the
Old Testament and His work in the New Testament, they are the same in principle. The
principle of God’s work is the same today as it was in the past.
God chose the Israelites to be His people, and He also chose men from among the
Gentiles to be His people (Acts 15:14). The Bible says that we are fellow citizens and
members of the household of God (Eph. 2:19). It also says that we are the true Jews
(Rom. 2:29). Hence, the history of the Israelites is a pattern to us. In this book we will
consider the way God deals with His people; in other words, the way God edifies His
people. Putting it another way, this book will show the kind of experience we must
acquire before we can become the people of God.
We will discuss this subject through a consideration of the history of Abraham, Isaac,
and Jacob because each of these three persons occupies a particular place in the Bible.

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 貳 TWO
聖經給我們看見，神的子民有兩個起點：一個起點是亞伯
拉罕，因爲神的揀選、神的恩召是從亞伯拉罕起頭的；還有
一個起點是以色列國，神告訴以色列人，他們要在萬民中作
屬祂的子民，他們要歸祂作祭司的國度，爲聖潔的國民。（出
十九 5 ～ 6。）所以，神的子民的的確確是從亞伯拉罕起點
的，神的子民也的的確確是從以色列國起頭的。在這兩個起
點中間，神得著了三個人，就是亞伯拉罕、以撒、雅各。有
了亞伯拉罕，有了以撒，有了雅各，然後有以色列國。從此
以後，以色列國起首作神的子民。從此以後，就有了神的子
民。所以，我們可以這樣說，以色列國的根基，是建造在亞
伯拉罕、以撒、雅各的身上。如果沒有亞伯拉罕、以撒、雅
各，就沒有以色列國；如果沒有亞伯拉罕、以撒、雅各，就
沒有神的子民。神的子民所以能成爲神的子民，是因爲他們
有了亞伯拉罕的經歷，有了以撒的經歷，有了雅各的經歷。
叁 THREE
有一件希奇的事，就是神說，『我…是亞伯拉罕的神，以撒
的神，雅各的神。』（出三 6。）在舊約裏，神是這樣說；在新
約裏，主耶穌也引這一句話，馬太、馬可、和路加三卷福音書
都引這句話說，『我是亞伯拉罕的神，以撒的神，雅各的神。』
（太二二 32，可十二 26，路二十 37。）主耶穌並且對我們這樣
說，『你們要看見亞伯拉罕、以撒、雅各…在神的國裏。』（路
十三 28。）『從東從西，將有許多人來，在天國裏與亞伯拉罕、
以撒、雅各，一同坐席。』（太八 11。）祂不題別人的名字，
只題亞伯拉罕、以撒、雅各的名字，可見在聖經中亞伯拉罕有
特別的地位，以撒有特別的地位，雅各也有特別的地位。
肆 FOUR
爲甚麼亞伯拉罕、以撒、雅各在聖經中有這樣特別的地
位？這是因爲神要揀選一班人歸於祂自己的名下，作祂的
子民。神得著子民是從亞伯拉罕起頭的，神要在亞伯拉罕
身上作一個屬靈的起頭，神要在亞伯拉罕身上作出一個工
作來，給我們看見，亞伯拉罕作神的子民所必須有的經歷，
就是所有作神的子民的人所必須有的經歷。所以神先在亞
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The Bible shows us that God’s people had two beginnings. The first beginning
was with Abraham because God’s selection and calling began with Abraham. The
other beginning was with the nation of Israel. God told the Israelites that they would
be a people to Him among all the nations. They would be a kingdom of priests and
a holy nation (Exo. 19:5-6). Hence, Abraham was a definite beginning for God’s
people, and the nation of Israel was also a definite beginning for God’s people. In
between these two beginnings, God gained three persons, Abraham, Isaac, and Jacob.
First there was Abraham, then there was Isaac, then Jacob, and then the nation of
Israel. From that point on, the nation of Israel became the people of God, and God
had a people of His own. Hence, we can say that Abraham, Isaac, and Jacob are the
foundations of the nation of Israel. Without Abraham, Isaac, and Jacob, there would
not be the nation of Israel, and without Abraham, Isaac, and Jacob, there would
not be a people of God. God’s people became His people through the experience of
Abraham, Isaac, and Jacob.
It is interesting to note that God said, “I am...the God of Abraham, the God of Isaac,
and the God of Jacob” (Exo. 3:6). He said this in the Old Testament, and the Lord Jesus
quoted it in the New Testament. “I am the God of Abraham and the God of Isaac and the
God of Jacob” is quoted in the Gospels of Matthew, Mark, and Luke (Matt. 22:32; Mark
12:26; Luke 20:37). Furthermore, the Lord Jesus said that we would see “Abraham and
Isaac and Jacob…in the kingdom of God” (Luke 13:28), and that “many will come from
the east and the west and will recline at table with Abraham and Isaac and Jacob in the
kingdom of the heavens” (Matt. 8:11). Here, He does not mention anyone else’s names,
only the names of Abraham, Isaac, and Jacob. This shows that Abraham, Isaac, and
Jacob each occupy a special place in the Bible.
Why do Abraham, Isaac, and Jacob occupy such a special place in the Bible?
It is because God wants to select a group of people to come under His name and
to make them His people. Beginning with Abraham, God began to gain a people.
God had a spiritual beginning with Abraham, and He did something in Abraham
for the purpose of showing us the necessary experience that God’s people have to
go through. All of God’s people have to go through the same kind of experiences.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 4
伯拉罕身上作工，叫亞伯拉罕在神面前有一個特別的經歷，
也叫這一個特別的經歷能傳到所有神的子民身上去。以色
列國的根基是建造在亞伯拉罕、以撒、雅各的身上，所以，
神不只先在亞伯拉罕身上作工，神也先在以撒身上作工，
叫以撒在神面前有一個特別的經歷，這個經歷能傳到神的
子民身上去；神也先在雅各身上作工，叫雅各在神面前有
一個特別的經歷，這個經歷能傳到神的子民身上去。把他
們三個人在神面前所受的對付、所有的經歷傳下去，然後
神才得著子民。所以，亞伯拉罕、以撒、雅各所有的經歷，
就是神的子民所應當有的經歷；他們三個人在神面前所得
著的，是所有神的子民都應當得著的。光得著了亞伯拉罕
所得著的，還不彀作神的子民；光得著了以撒所得著的，
還不彀作神的子民；光得著了雅各所得著的，也還不彀作
神的子民。需要得著了亞伯拉罕所得著的，又加上以撒所
得著的，再加上雅各所得著的，才能作神的子民。
『我是你父親亞伯拉罕的神，…我與你同在，要賜福給
你，並要爲我僕人亞伯拉罕的緣故，使你的後裔繁多。』（創
二六 24。）這是神對以撒說的。『我是耶和華你祖亞伯拉罕
的神，也是以撒的神，我要將你現在所躺臥之地賜給你，和
你的後裔。』（二八 13。）這是神對雅各說的。『我起誓應
許給亞伯拉罕、以撒、雅各的那地，我要把你們領進去將那
地賜給你們爲業。』（出六 8。）這是神對以色列人說的。
這給我們看見，以色列人是進入亞伯拉罕、以撒、雅各三個
人的產業裏的。他們自己沒有產業，他們是進入到亞伯拉罕、
以撒、雅各的產業裏。亞伯拉罕、以撒、雅各有他們在神面
前特別的地位，他們三個人屬靈的經歷，就是代表三個不同
的屬靈的原則。這就是說，所有神的子民，都有雅各的成分；
所有神的子民，都有以撒的成分；所有神的子民，也都有亞
伯拉罕的成分。沒有這些，他就不是神的子民。每一個作神
子民的人，都得有亞伯拉罕的成分，都得有以撒的成分，也
都得有雅各的成分。凡是真實的以色列人，真實的神的子民，
都得說，我們的祖宗是亞伯拉罕、以撒和雅各。光說，我們
的祖宗亞伯拉罕，是不彀的，因爲以實瑪利和他的子孫也能
說，我們的祖宗亞伯拉罕；光說，我們的祖宗亞伯拉罕、以
撒，也是不彀的，因爲以掃也能這樣說，以掃的後裔也能這
樣說。神的子民要說，我們的祖宗亞伯拉罕、以撒、雅各，
連雅各也在裏面，才能站得住；要三方面都有，才能站得住。
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He did something in Abraham first, giving him some particular experiences, and
through him He conveyed these experiences to all of His people. The nation of
Israel is founded upon Abraham, Isaac, and Jacob. Hence, God has worked not
only in Abraham, but also in Isaac, giving him some particular experiences, and
through him He conveyed these experiences to all of His people as well. Similarly,
God did some work in Jacob, giving him some particular experiences, and through
him He conveyed these experiences to all of His people. The dealings which these
three received before God and the experiences they went through culminated in
a people of God. Hence, the total experiences of Abraham, Isaac, and Jacob are the
experiences that all of God’s people should have. The attainments of these three
should be the attainments of all the people of God. It is not enough to make us God’s
people if we merely have Abraham’s experience. It is not enough to make us God’s
people if we merely have Isaac’s experience, and it is not enough to make us God’s
people if we merely have Jacob’s experience. We must have the attainments of
Abraham plus Isaac plus Jacob before we can become God’s people.
God told Isaac, “I am the God of Abraham thy father...I am with thee, and will
bless thee, and multiply thy seed for my servant Abraham’s sake” (Gen. 26:24). He
told Jacob, “I am the Lord God of Abraham thy father, and the God of Isaac: the land
whereon thou liest, to thee will I give it, and to thy seed” (28:13). He also told the
Israelites, “I will bring you in unto the land, concerning the which I did swear to give it
to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage” (Exo. 6:8). This
shows us that the Israelites entered into the inheritance of the three men, Abraham,
Isaac, and Jacob. They did not have any inheritance of their own. Instead, they entered
into the inheritance of the three men, Abraham, Isaac, and Jacob. Each of these men
occupies a particular position before God. Their different spiritual experiences typify
three different kinds of spiritual principles. In other words, all the people of God
should have the element of Abraham, the element of Isaac, and the element of Jacob
in them. Without these elements, we cannot become God’s people. God’s people must
have the element of Abraham, Isaac, and Jacob. All true Israelites and all genuine
people of God must say that Abraham, Isaac, and Jacob are their ancestors. To say that
Abraham is our ancestor is not enough, because Ishmael and his descendants can also
say that their ancestor is Abraham. Neither is it enough to say that both Abraham and
Isaac are our ancestors, because Esau and his descendents can say the same thing.
God’s people must say that their ancestors are Abraham, Isaac, and Jacob. Jacob must
be included for complete qualification. All three must be together before we can
justifiably be a people of God.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 5
 伍 FIVE
亞伯拉罕原來的名字是叫亞伯蘭，後來神叫他改名爲亞
伯拉罕。（創十七 5。）在這兩個名字裏，都有『亞伯』這
兩個字，『亞伯』在原文的意思是父親，亞伯拉罕自己是父，
亞伯拉罕所學習的功課就是認識神是父。亞伯拉罕在一生
之中就是學習這一個功課－認識神是父。
甚麼叫作神是父？神是父的意思就是：一切都是出乎神
的。主耶穌說，『我父作事直到如今，我也作事。』（約
五 17。）不是說，『我『神』作事直到如今，』乃是說，
『我『父』作事直到如今。』神是父，意思就是神是創造者，
神是惟一的發起人。子是父差遣來的。『子憑著自己不能
作甚麼，惟有看見父所作的，子才能作；父所作的事，子
也照樣作。』（19。）這是我們必須有的經歷。我們必須
蒙神的恩典，看見我們在神面前不能發起一件事，不配發
起一件事。創世記一開頭就說，『起初神…，』起初不是我，
起初是神。神是父，一切都是出乎神。
哦，有一天神給你看見『神是父』的時候，那一天是你有
福的一天。那一天你會認識你不能作甚麼，你沒有辦法。你
並不是勒住自己不作一件事，勒住自己不作兩件事；你乃是
問說，神起頭了沒有？這就是亞伯拉罕的經歷。他的經歷就
是給我們看見，他不是自己要作神的子民。亞伯拉罕沒有起
頭，是神起頭的，是神從伯拉大河那一邊把他帶過來。（創
十二 1 ～ 5。）神要他，所以神就呼召亞伯拉罕出來，亞伯拉
罕自己連想都沒有想過。阿利路亞！是神要他，是神作的事。
神是父，不是亞伯拉罕自己說，我要到流奶與蜜之地去；
是神說了話，然後他才得著。事先他自己不知道。他蒙召
出去的時候，還不知道要往那裏去。（來十一 8。）他離開
家鄉了，還不知道往那裏去。這是亞伯拉罕。甚麼都是神
起頭的，和他自己沒有關係。我們如果真知道神是父，我
們自己就沒有這麼多把握，就不能說，我要作甚麼就作甚
麼；只能說，主若願意，我才能作，主怎麼說，我才怎麼
定規。這不是說要你作一個猶豫不決的人，這是說你自己
真的不知道，只有父指示了你才知道。
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Abraham’s original name was Abram. Later God changed his name to Abraham (Gen.
17:5). Within both of these two names is the root Abra, which in the original language
means “father.” Abraham was a father himself, and the lesson he learned was to know
God as the Father. Throughout his whole life, he learned this one lesson—knowing God
as the Father.
What does it mean to know God as the Father? It means that everything is from
God. The Lord Jesus said, “My Father is working until now, and I also am working”
(John 5:17). He did not say, “My God is working until now,” but “My Father is working
until now.” For God to be the Father means that God is the Creator, the unique Initiator.
The Son was sent from the Father. “The Son can do nothing from Himself except what
He sees the Father doing, for whatever that One does, these things the Son also does
in like manner” (v. 19). This must be our experience. We must receive grace from God
to realize that we cannot initiate anything. We are not worthy of initiating anything.
Genesis 1 begins by saying, “In the beginning God...” In the beginning it was not us, but
God. God is the Father, and everything originates from Him.
The day that God shows you that He is the Father will be a blessed day. On that day
you will realize that you cannot do anything and that you are helpless. You will not have
to try to hold yourself back from doing this thing or that thing. Instead you will ask, “Has
God initiated this?” This is the experience of Abraham. His experience shows us that
he had no thought of becoming God’s people. Abraham did not initiate anything. It was
God who initiated. It was God who brought him from the other side of the Euphrates
River (Gen. 12:1-5). God wanted him, and He called him out. Abraham never thought of
this. Hallelujah! God wanted him and God did the work.
God is the Father. Abraham did not volunteer to go to the land flowing with milk
and honey. God said it first, and then Abraham went and possessed it. He did not know
anything about it beforehand. When he was called to go out, he did not know where he
was going (Heb. 11:8). He left his father’s land without knowing where he was going.
This was Abraham. God was the Initiator of everything for him; he had nothing to do
with it. If you know that God is the Father, you will not be so confident and will not say
that you can do whatever you want. You will only say, “If the Lord is willing, I will do
this and that. Whatever the Lord says, I will do.” This does not mean that you should be
indecisive. It means that you truly do not know what to do and that you only know after
the Father has revealed His will.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 6
 還不只這樣。亞伯拉罕連要生一個兒子都不知道，兒子
也得神給他。亞伯拉罕不能發起任何的事，連他自己的兒
子也得神給他。這是亞伯拉罕。
亞伯拉罕認識神是父。這一種的認識，不是道理上的認
識。這一種的認識，是真被神帶到一個地步，看見說，『神
阿，我不是根源，你是萬有的根源，也是我的根源。沒有
你，就沒有起頭。』這是亞伯拉罕。如果我們沒有亞伯拉
罕的這一種認識，就不能作神的子民。我們需要學習的第
一個功課就是這一個－我自己不能作甚麼，一切都在乎神，
祂是父，祂是一切的起頭。
陸 SIX
我們在以撒身上所得著的教訓是甚麼呢？加拉太四章說
以撒是子。（23。）以撒給我們看見，一切都是從父那裏
承受的。我們從創世記十一章起，一直讀到五十章，在亞
伯拉罕、以撒、雅各的故事裏，能看出以撒是一個碌碌無
奇、平平常常的人。他不像亞伯拉罕，他也不像雅各。亞
伯拉罕從大河那邊出來，他是一個創業的人，但是以撒不
是。以撒也不像雅各那樣遇見許多難處，喫過許多苦頭。
以撒一生都是享受他父親所傳下來的。不錯，以撒也挖了
幾口井；但是，有些井還是從前他父親挖的－『因非利士
人在亞伯拉罕死後塞住了，以撒就重新挖出來，仍照他父
親所叫的，叫那些井的名字。』（二六 18。）以撒所給我
們的一個功課就是，我們若不是從父那裏承受，就一無所
有。保羅問我們一個問題：『你有甚麼不是領受的呢？』（林
前四 7。）這就是說，我沒有一件東西不是接受的，我所有
的，都是父親給的。這是以撒。
哦，許多人不能作亞伯拉罕，就是因爲他不能作以撒；
許多人亞伯拉罕作不好，就是因爲他以撒作不好。光有亞
伯拉罕的經歷，沒有以撒的經歷，不行；光有以撒的經歷，
沒有亞伯拉罕的經歷，也不行。我們要看見神是父，甚麼
都是出乎祂；我們也要看見我們是兒子，甚麼都是祂給的。
我們作兒子的生命，是從祂來的。我們在神面前不過是一
個接受的人。得救是接受的，得勝也是接受的；稱義是接
受的，聖潔也是接受的；赦罪是接受的，得著釋放也是接
受的。接受的原則就是以撒的原則。我們要說，阿利路亞！
2062 亞伯拉罕以撒雅各的神 - 第 7 頁
This was not all. Abraham did not know that he was going to beget a son. He even
had to receive his son from God. Abraham could not initiate anything. His son was given
to him by God. This was Abraham.
Abraham knew God as the Father. This kind of knowledge is not a knowledge in
doctrine. It is a knowledge in which one is brought to the point of confessing, “God, I
am not the source. You are the source of everything, and You are my source. Without
You, I cannot have a beginning.” This was Abraham. If we do not have Abraham’s
realization, we cannot be God’s people. The first lesson we have to learn is to realize
that we can do nothing and that everything depends on God. He is the Father, and He
is the Initiator of everything.
What is the lesson we learn from Isaac? Galatians 4 says that Isaac is the promised
son (v. 23). In Isaac we see that everything comes from the Father. The history of
Abraham, Isaac, and Jacob in Genesis 11 through 50 shows us that Isaac was an
ordinary and unexceptional man. He was not like Abraham, and he was not like Jacob.
Abraham came from the other side of the great river; he was a pioneer. Isaac was not
like this. But neither was Isaac like Jacob, whose life was filled with difficulties and who
suffered many dealings. Isaac’s whole life was an enjoyment of his father’s inheritance.
It is true that Isaac dug a few wells. But even the wells were first dug by his father. “And
Isaac digged again the wells of water, which they had digged in the days of Abraham his
father; for the Philistines had stopped them after the death of Abraham: and he called
their names after the names by which his father had called them” (Gen. 26:18). The
lesson that Isaac teaches us is that we have nothing other than what we have inherited
from the Father. Paul asked a question: “And what do you have that you did not
receive?” (1 Cor. 4:7). In other words, there is nothing that we have that has not been
received. All that we have comes from the Father. This is Isaac.
Many people cannot be in the position of Abraham because they cannot be in the
position of Isaac. Many people fail to become Abraham because they fail to become
Isaac. It is impossible to have the experience of Abraham without the experience of
Isaac. It is also impossible to have the experience of Isaac without the experience of
Abraham. We have to see that God is the Father and that everything proceeds from Him.
We also have to see that we are sons and that everything we have is from Him. The life
of the Son which we inherit comes from Him. In the eyes of God we are only those who
receive. Salvation is received, victory is received, justification is received, sanctification
is received, forgiveness is received, and freedom is received. The principle of receiving
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 7
阿利路亞！因爲所有的一切都是神給我們的。我們在神的
話語中看見一件事，就是神所應許給亞伯拉罕的，也給以
撒。以撒，神不是特別給他東西，神是將給他父親的也給
他。這就是我們的拯救，這就叫我們得著釋放。
柒 SEVEN
現在我們要來看雅各。許多基督徒能看見神是萬有的根
源，也能看見我們所有的一切都是接受的；但是，在這裏
發生一個問題，就是爲甚麼許多基督徒都不接受。我們知
道所有的都得接受，若不接受，我們就是虛空的，就甚麼
都沒有。但是爲甚麼我們不接受，而要在那裏自己作呢？
爲甚麼不藉著生命的律來得勝，而要藉著意志來得勝呢？
這裏有一個原因，就是因爲還有雅各，因爲還有雅各的原
則在那裏－肉體的活動在那裏，魂的能力在那裏，天然的
生命在那裏。爲甚麼我們在道理方面知道神是一切的起頭，
而在實際方面我們又要自己起頭呢？我們把道理記住了兩
週，到第三週就忘記了，自己又起頭了。所以這樣，是因
爲有雅各在這裏。一切得勝的道理，一切聖潔的道理，如
果只告訴我們這都是從神來的，這都是接受的，而不告訴
我們對付天然的生命，那一個得勝的道理，那一個聖潔的
道理，還是不完全的，還是不切實際的。如果那一個道理
沒有摸著魂的生命，那不過叫人歡喜快樂幾天，以後就完
了。我們必須看見神是萬有的頭，必須看見我們是一個接
受的人，同時還必須看見我們天然的生命不能活動，然後
才能看見子的好處，然後才能順服父的道路。子的應許我
們能不能接受，父的道路我們能不能行走，就要看到底我
們有沒有受聖靈的管治，天然的生命有沒有被祂摸一下。
這一個，我們要從雅各身上來看。
雅各天然的特點，就是他的聰明。他是一個聰明絕頂的
人，甚麼人他都能騙，騙他的哥哥，騙他的父親，騙他的
舅舅。甚麼他都想得到，甚麼他都作得到，甚麼他都達得
到。他不像他的父親那樣作兒子，他是赤手空拳的去到他
舅舅那裏，後來滿滿的帶了回來。這是雅各。
雅各所給我們的教訓是甚麼呢？亞伯拉罕是對我們說
到父，以撒是對我們說到子，至於雅各，是對我們說到聖
靈。不是雅各這個人代表聖靈，乃是雅各這個人的經歷代
2062 亞伯拉罕以撒雅各的神 - 第 8 頁
is the principle of Isaac. We have to say, Hallelujah! Hallelujah! Everything we have
is from God. We see from God’s Word that everything He promised to Abraham was
promised also to Isaac. God did not give anything additional to Isaac; He gave Isaac
what He gave his father. This is our salvation; this is our liberation.
Now let us come to Jacob. Many Christians see that God is the source of everything.
They also see that everything they have comes through receiving. But there is a
problem: Many Christians do not receive. We know that everything we have comes
by receiving and that if we do not receive anything, we will be left with vanity and
emptiness. But we still do not receive, and we still try to do things ourselves. Why? We
do not overcome by the law of life; instead, we try to overcome by our own will. Why?
One reason is that the principle of Jacob is still in us. The activity of the flesh is still
present, the power of the soul is still present, and the natural life is still present. We
know doctrinally that God is the Initiator of everything, yet in reality we initiate many
things. We remember a doctrine for two weeks, but by the third week we have forgotten
it. Then we try to initiate something again. We behave this way because Jacob is still
present within us. If a doctrine of overcoming or a teaching of sanctification only tells
us that everything comes from God and that everything is received, without telling us
that the natural life needs to be dealt with, the doctrine of overcoming and the teaching
of sanctification are incomplete and impractical. If a teaching does not touch the soul-
life, it will only make us happy for a few days. Then everything will be over. We have to
see that God is the Head of all things. We have to see that we are those who receive. At
the same time, we have to see that our natural life must be checked. Only then will we
see the goodness of the Son and the way of submission to the Father. Whether or not
we can receive the promise of the Son and whether or not we can take the way of the
Father depend on whether we accept the discipline of the Holy Spirit and whether we
are willing to have our natural life touched. We can see this from the life of Jacob.
The outstanding characteristic of Jacob’s natural constitution was his cleverness. He
was an exceptionally clever person. He could deceive anyone. He deceived his brother,
father, and uncle. He could devise anything, he could do everything, and he could
achieve anything. He was not like his father, who was just a son. He went to his uncle
empty-handed and came back with his hands full. This was Jacob.
What is the lesson we learn from Jacob? Abraham speaks to us of the Father,
Isaac speaks to us of the Son, and Jacob speaks to us of the Holy Spirit. It does not
mean that Jacob represents the Holy Spirit, but that his experiences represent the
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 8
表聖靈的工作。雅各一生的歷史，都是代表聖靈的管治。
你在這裏看見有一個人是狡猾的，是詭計多端的，是會欺
騙人的；但是你也看見這一個人有聖靈在那裏一步一步的
管治他。他抓住他哥哥的腳跟，但他還是作了弟弟。不錯，
他用一碗紅豆湯騙了他的哥哥。但是後來離開家庭的是
他，不是他的哥哥。不錯，長子的名分被他得來了，但是
逃難的是他，不是他的哥哥。不錯，他得著了他父親的祝
福，但是飄流在外的是他，不是他的哥哥。到了他舅舅那
裏，他要娶拉結，但是拉班先給他的是利亞，不是拉結。
他二十年之久，白日受盡乾熱，黑夜受盡寒霜。（創三一
40。）雅各真是又苦又勞碌。這一切都是聖靈的管治，都
是聰明人所受的熬煉。會打算的人，被主的手壓在那裏；
有辦法的人，被主的手壓在那裏；天然的生命，要被神壓
出去。雅各一生的經歷，就是給我們看見聖靈的管治。
有的弟兄姊妹也許特別聰明，會想、會打算、有計謀、
有策畧；但是，請你記得，我們行事爲人，不是靠人的
聰明，乃是靠神的恩惠。（林後一 12。）雅各就是一直
在那裏受聖靈的管治，以致他的聰明不能成功。在毘努
伊勒的那一夜，雅各學了一個最大的功課，這是他一生
最好的一夜！他想碰著甚麼人都有辦法，碰著神也有辦
法，對於甚麼事情都容易過去，碰著神也能過去。豈知
他碰著神的時候，神把他的大腿窩摸了一把，他就瘸腿
了！（創三二 25。）大腿窩的筋是全身最大的筋，雅各
的大腿窩被神摸著了，就是他天然生命最強的地方被神
摸著了，從那一天起，他瘸了。他沒有瘸腿之先是雅各，
他瘸腿以後，以色列就起頭了！（28。）從那一天起，
不是他欺騙人，而是他受人的欺騙了。從前他欺騙父親，
從那天以後，他兒子欺騙他。（三七 28 ～ 35。）如果在
從前，聰明的雅各絕不會相信他兒子欺騙他的話；因爲
那時他是一個善於騙人的人，是不會相信人的，他騙人
越厲害，他就越不相信人，他總是以自己的心來測度別
人的。可是現在不同了，現在的雅各不是從前的雅各了，
他不再倚靠他的聰明了，因此他也會受自己兒子的欺騙
了。他流了許多眼淚，他天然的能力被神對付了，天然
的能力被神除去了。就是這一個經歷，要帶領我們作神
的子民。神有一天要光照你，給你看見你自己多壞，你
2062 亞伯拉罕以撒雅各的神 - 第 9 頁
work of the Holy Spirit. Jacob’s history is a type of the discipline of the Holy Spirit.
We see a crafty person who was filled with schemes and deceits. But at the same
time, we see a person whom the Holy Spirit disciplined step by step. He held his
older brother’s heel, yet he still ended up being the younger brother. He supplanted
his brother with a pottage of lentils and usurped the birthright, but he, not his
brother, eventually had to run away from home. He received his father’s blessing,
but he, not his brother, became a wanderer. When he went to stay with his uncle,
he wanted to marry Rachel, but Laban gave him Leah, not Rachel first. For twenty
years, the drought consumed him in the day, and the frost consumed him by night
(Gen. 31:40). Indeed, he lived a toilsome and hard life. All these experiences were
the discipline of the Holy Spirit; they were the trials that a clever man had to go
through. Those who can scheme and who are resourceful will see God’s hand
upon them. The natural life has to be pressed out. Jacob’s history is a picture of the
discipline of the Holy Spirit.
Some brothers and sisters are exceptionally clever, thoughtful, shrewd, calculating,
and resourceful. But we must remember that we do not walk in fleshly wisdom but in
the grace of God (2 Cor. 1:12). Jacob experienced the continual discipline of the Holy
Spirit. As a result, his cleverness was never able to have its way. On the night at Peniel,
Jacob learned the greatest lesson; it was actually the best night of his life! He thought
he could have his way with anyone and could similarly have his way with God. But
when he came face to face with God, God touched the hollow of Jacob’s thigh, and he
became crippled (Gen. 32:25). The sinew of the hollow of the thigh is the strongest
sinew in the whole body. For Jacob’s hollow to be touched meant that God had touched
the strongest part of his natural life. From that day on, he was crippled! Before he was
crippled, he was Jacob. After he was crippled, Israel came into being (v. 28)! From
that day on, he was no longer a supplanter but one who was being supplanted. Before
that time, he deceived his father. After that day, he was deceived by his sons (37:28-
35). The formerly clever Jacob would never have been carried away by the deception
of his sons, because he was such a deceiver himself; he would never have believed in
others. The more a person deceives, the more he does not trust in others, because he
judges others according to his own heart. But now things were different. The latter
Jacob was different from the former Jacob. He no longer trusted in his own cleverness.
This is why he could be deceived by his own sons. He shed many tears, and his natural
strength was dealt with and was stripped away by God. This is the kind of experience
that makes us the people of God. One day God will shine on you and show you how evil,
wicked, and conniving you are. When God shows you who you are, you will not be able
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 9
自己多詭詐，你自己多有計謀。神給你看見的時候，你
頭都抬不起來，神的光要殺你，叫你不能不承認說，我
這個人完了，我不敢、我不配事奉神！從此你在神面前
不敢倚靠自己了。這就叫作聖靈的管治。
捌 EIGHT
總括起來說，亞伯拉罕給我們看見甚麼都是出乎神，我們
不能憑著自己作甚麼。以撒給我們看見一切都是神所賜給的，
我們應當接受。但是，我們雖然接受了，如果沒有受聖靈的
管治，還會出毛病。這是雅各所給我們看見的。主總得有一
天，把你摸一下，把你大腿窩的筋扭了，把你天然的生命對
付了，然後你才會變成一個謙卑的人，然後你才會變成一個
戰兢恐懼跟從主的人。到那一天，你才不敢大意，你才不敢
擅作主張。唉，我們是何等容易出主張，何等容易不禱告就
說話行事，何等容易不在神面前等候就有把握。神要把你天
然的生命厲害的摸一下，神要把你天然的生命打斷了，給你
看見靠著自己不能作甚麼；從那一天起，你才是一個瘸腿的
人。瘸腿不是說你不能走路，而是說你每走一步路，就知道
自己的不行，知道自己是一個瘸腿的人。所有認識神的人都
有這一個共同的特點。一個人沒有被神帶到這一個地步，這
一個人就是沒有毘努伊勒的經歷的人。還想自己有辦法、自
己有把握、自己有能力的人，是沒有受過聖靈管治的人。
但願神開我們的眼睛，叫我們看見這三個經歷的關係。
這三個都是專一的經歷，這三個又是互相成全的。你光有
其中的一個或者兩個，都是站不住的。這三個經歷，我們
都得清楚的看見，然後在神的道路上才能彀往前進。
2062 亞伯拉罕以撒雅各的神 - 第 10 頁
to lift up your head. God’s light will terminate you and force you to admit that you are
finished. You will acknowledge that you dare not serve God anymore and that you are
not qualified to serve Him any longer! From that point on, you will no longer trust in
yourself. This is the discipline of the Holy Spirit.
In conclusion, Abraham shows us that everything is of God; we cannot do
anything by ourselves. Isaac shows us that everything comes from God, and our
place is to receive. But if we only receive and do not have the discipline of the Holy
Spirit, something will go wrong. This is what Jacob shows us. One day the Lord will
come to us, touch us, and twist the hollow of our thigh; He will deal with our natural
life. Then we will become humble and follow the Lord in fear and trembling. Then
we will not be careless and make proposals rashly. How easy it is for us to make
proposals, and how easy it is for us to act without prayer. How easy it is for us to
develop a confidence apart from God. God has to touch our natural life in a drastic
way; He has to break apart our natural life and show us that we can do nothing by
ourselves. From that day on, we will be lame men. Being lame does not mean that
we cannot walk; rather, it means that every time we walk, we realize our weakness
and our lameness. This is the common trait of all those who know God. Before
God brings a man to such a point, he does not have the experience of Peniel. All
those who are still resourceful, confident, and powerful have not experienced the
discipline of the Holy Spirit.
May God open our eyes to see the relationship between these three kinds of
experiences. All three experiences are particular experiences, and yet all three are
interrelated in their accomplishment. We cannot have just one or two of the three. We
have to be clear about all three experiences before we can advance in the way of God.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 10
 第二章
亞伯拉罕的蒙召
讀經：
希伯來書十一章八至十節：『亞伯拉罕因著信，蒙召的
時候，就遵命出去，往將來要得爲業的地方去；出去的時候，
還不知往那裏去。他因著信，就在所應許之地作客，好像
在異地居住帳棚，與那同蒙一個應許的以撒、雅各一樣。
因爲他等候那座有根基的城，就是神所經營所建造的。』
使徒行傳七章二至五節：『司提反說，諸位父兄請聽：
當日我們的祖宗亞伯拉罕在米所波大米還未住哈蘭的時
候，榮耀的神向他顯現，對他說，『你要離開本地和親族，
往我所要指示你的地方去。』他就離開迦勒底人之地住在
哈蘭；他父親死了以後，神使他從那裏搬到你們現在所住
之地；在這地方神並沒有給他產業，連立足之地也沒有給
他；但應許要將這地賜給他和他的後裔爲業；那時他還沒
有兒子。』
加拉太書三章八節：『並且聖經旣然豫先看明，神要叫
外邦人因信稱義，就早已傳福音給亞伯拉罕，說，「萬國
都必因你得福。」』
創世記十一章三十一節至十二章三節：『他拉帶著他
兒子亞伯蘭，和他孫子哈蘭的兒子羅得，並他兒婦亞伯
蘭的妻子撒萊，出了迦勒底的吾珥，要往迦南地去，他
們走到哈蘭就住在那裏。他拉共活了二百零五歲，就死
在哈蘭。耶和華對亞伯蘭說，你要離開本地、本族、父家，
往我所要指示你的地去。我必叫你成爲大國；我必賜福
給你，叫你的名爲大，你也要叫別人得福；爲你祝福的，
我必賜福與他，那咒詛你的，我必咒詛他，地上的萬族
都要因你得福。』
十二章七節上：『耶和華向亞伯蘭顯現，說，我要把這
地賜給你的後裔。』
十三章十四至十七節：『羅得離別亞伯蘭以後，耶和華
對亞伯蘭說，從你所在的地方，你舉目向東西南北觀看；
2062 亞伯拉罕以撒雅各的神 - 第 11 頁
CHAPTER TWO
THE CALLING OF ABRAHAM
Scripture Reading:
Heb. 11:8-10 By faith Abraham, being called, obeyed to go out unto a place which he
was to receive as an inheritance; and he went out, not knowing where he was going.
By faith he dwelt as a foreigner in the land of promise as in a foreign land, making his
home in tents with Isaac and Jacob, the fellow heirs of the same promise; For he eagerly
waited for the city which has the foundations, whose Architect and Builder is God.
Acts 7:2-5 7:2 And he said, Men, brothers and fathers, listen. The God of glory
appeared to our father Abraham while he was in Mesopotamia, before he dwelt in
Haran, And said to him, “Come out from your land and from your relatives, and come
into the land which I will show you.” Then he came forth from the land of the Chaldeans
and dwelt in Haran. And from there, after his father died, He removed him into this
land, in which you now dwell. Yet He did not give him an inheritance in it, not even a
place to set his foot on; and He promised to give it to him for a possession and to his
seed after him, while he had no child.
Gal. 3:8 And the Scripture, foreseeing that God would justify the Gentiles out of faith,
announced the gospel beforehand to Abraham: “In you shall all the nations be blessed.”
Gen. 11:31—12:3 And Terah took Abram his son and Lot the son of Haran, his son’s
son, and Sarai his daughter-in-law, his son Abram’s wife; and they went out together
from Ur of the Chaldeans to go to the land of Canaan, but when they came to Haran
they settled there. And the days of Terah were two hundred five years, and Terah died
in Haran. Now Jehovah said to Abram, Go from your land / And from your relatives /
And from your father’s house / To the land that I will show you; And I will make of you
a great nation, / And I will bless you / And make your name great; / And you shall be a
blessing. And I will bless those who bless you, / And him who curses you I will curse; /
And in you all the families of the earth will be blessed.
7a And Jehovah appeared to Abram and said, To your seed I will give this land.
13:14-17 And Jehovah said to Abram after Lot had separated from him, Now lift
up your eyes, and look from the place where you are, northward and southward and
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 11
凡你所看見的一切地，我都要賜給你和你的後裔，直到永
遠；我也要使你的後裔如同地上的塵沙那樣多，人若能數
算地上的塵沙，才能數算你的後裔。你起來，縱橫走遍這
地，因爲我必把這地賜給你。』
十四章二十一至二十三節：『所多瑪王對亞伯蘭說，你
把人口給我，財物你自己拿去吧。亞伯蘭對所多瑪王說，
我已經向天地的主，至高的神耶和華起誓：凡是你的東西，
就是一根線、一根鞋帶，我都不拿，免得你說，我使亞伯
蘭富足。』
我們在前面已經說過，神要得著一班人歸於祂自己的名
下，作祂的子民，神要得著一班人能彀說是神的人，是屬乎
神的人。爲了要達到這個目的，神就先在亞伯拉罕身上作
祂自己的工，神也先在以撒身上作祂自己的工，神也先在雅
各身上作祂自己的工。亞伯拉罕的經歷加上以撒的經歷，再
加上雅各的經歷，乃是每一個作神子民的人所該有的基本的
經歷。這就是說，人作神的子民，不是隨隨便便就能作的；
人作神的子民，是要在神面前有一定的經歷的。人必須經過
某種的對付、某種的帶領，才能作神的子民，才能真正的爲
著神活在世上。人作神的子民所必須有的基本的經歷，就是
像亞伯拉罕那樣的經歷，就是像以撒那樣的經歷，就是像雅
各那樣的經歷。換句話說，一個人雖然在名稱上歸於神的名
下，在外表上被稱爲神的子民，但是他如果沒有看見他所有
的都是出於神，沒有看見在他身上一切都是接受的，也沒有
看見他一切出於天然生命的要被神放在一邊，這個人就不能
彀作神的子民，這樣的人在神手裏就沒有多大的用處。
亞伯拉罕是神
恢復工作的起點
我們要先來看關於亞伯拉罕的事。所有讀神話語的人，
都不能不看見亞伯拉罕的緊要。新約一開頭就題到亞伯拉
罕的名字，主耶穌說話的時候，常題到亞伯拉罕，而不題
亞當。祂是說，『還沒有亞伯拉罕，就有了我；』（約八
58；）不是說，『還沒有亞當，就有了我。』祂沒有對猶
太人說，『你們的祖宗亞當；』乃是說，『你們的祖宗亞
伯拉罕。』（56。）祂是以亞伯拉罕作起點的。
2062 亞伯拉罕以撒雅各的神 - 第 12 頁
eastward and westward; For all the land that you see I will give to you and to your seed
forever. And I will make your seed as the dust of the earth, so that if a man can number
the dust of the earth, then your seed can also be numbered. Rise up; walk through the
land according to its length and its breadth, for I will give it to you.
14:21-23 And the king of Sodom said to Abram, Give me the people, and take the
possessions for yourself. But Abram said to the king of Sodom, I have lifted up my
hand to Jehovah, God the Most High, Possessor of heaven and earth, That I will not
take a thread or a sandal thong or anything that is yours, lest you say, I have made
Abram rich;
We have mentioned previously that God desires to gain a group of men who
are called by His name and who are His people. He wants to gain a group of people
who can say that they belong to God and that they are God’s people. In order to
achieve this goal, He first worked on Abraham, then on Isaac, and finally on Jacob.
The experiences of Abraham plus Isaac plus Jacob are the basic experiences
of all who desire to be God’s people. This means that being God’s people is not
just a haphazard thing. In order to be God’s people, we must have some definite
experiences in Him. We have to pass through certain dealings and certain trainings
before we can become God’s people and before we can truly live for God on this
earth. The basic experiences for being God’s people are the experiences of Abraham,
the experiences of Isaac, and the experiences of Jacob. In other words, although
many people can be called by God’s name and outwardly be known as God’s people,
they are not qualified to become God’s people unless they see that everything they
have is from God, that everything is received, and that everything of the natural life
has to be laid aside by God. If they are not such persons, they cannot be of much use
in God’s hand.
ABRAHAM BEING THE BEGINNING
OF THE RECOVERY WORK OF GOD
Let us come to the story of Abraham. All those who read the Bible will not fail to
realize the importance of Abraham. His name is mentioned at the beginning of the
New Testament. The Lord Jesus spoke of Abraham many times in His discourses;
He did not mention Adam. He said, “Before Abraham came into being, I am” (John
8:58). He did not say, “Before Adam came into being, I am.” He did not say to the
Jews, “Your father Adam,” but “Your father Abraham” (v. 56). He took Abraham as
the starting point.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 12
 但願神開我們的眼睛，給我們看見，在神的救贖計畫裏，在
神的恢復工作裏，是以亞伯拉罕爲起點的。羅馬四章告訴我們
說，亞伯拉罕是所有信主之人的祖宗。（17。）沒有一個人信
主而不是從亞伯拉罕起的。你不能從亞伯拉罕以後起，你也不
能從亞伯拉罕以前起。亞伯拉罕是起點，亞當不是起點。亞當
是罪的起點，罪是從一人入了世界，（五 12，）那一個起點是
敗壞的起點。至於亞伯，不錯，亞伯是一個因著信而獻祭與神的
人，但他只是一個個人的好人，我們不是因他得福，所以他不是
神恢復工作的起點。至於以諾，不錯，以諾是一個與神同行的
人，但他也只是一個個人的好人，我們也不是因他得福，所以
他也不是神恢復工作的起點。至於挪亞，不錯，挪亞是一個敬畏
神的人，他的一家都進入方舟，但他也只是一個個人的好人，我
們也不是因他得福，所以他也不是神恢復工作的起點。他們三
個人都很好，但是，他們三個都是個人的好人。亞伯相信神，
以諾相信神，挪亞相信神，亞伯拉罕也相信神，但是亞伯拉罕
與亞伯、以諾、挪亞都不同。亞伯拉罕在神的救贖計畫中，比亞
伯、以諾和挪亞重要得多，因爲神恢復的工作是從他起頭的。
我們必須看見亞伯拉罕與其餘的人不同。自從亞當犯了
罪，就有一條犯罪的線一直下來。亞伯雖是一個好人，但是
他不能對付犯罪的那一條線；以諾雖是一個好人，但是他不
能對付犯罪的那一個潮流；挪亞雖是一個好人，但是他不能
挽回犯罪的那一個局面。人墮落了，人失敗了，他們三個人
雖然都是好人，但不過是個人的好，並不能挽回那個犯罪的
局面。個人的好，與挽回那一個局面，完全是兩件事。神第
一次用來挽回犯罪的局面的那一個人，是亞伯拉罕。在亞伯
拉罕之前，神在個人身上雖然有工作，但是那一個犯罪的局
面怎樣挽回，神並沒有動手去作。神第一次動起祂自己的手
來，爲要挽回犯罪的局面的，乃是揀選亞伯拉罕。換句話說，
恢復的第一點，是從亞伯拉罕起頭的。犯罪的潮流一直下來，
亞伯、以諾、和挪亞好像是在這犯罪的潮流裏露出來的三塊
好石頭，但是，亞伯拉罕是神第一次用來把水流拐一個彎的。
神興起亞伯拉罕來，藉著他，要興起拯救的工作；藉著他，
救主要來；藉著他，救贖要來。所以新約一開頭說到福音的
時候，就是從亞伯拉罕說起的。但願神憐憫我們，使我們不
是在這裏只作一些解經的工作，只打算明白一些聖經的知
識。我們仰望神的憐憫，叫我們看見神在那裏作甚麼事。
2062 亞伯拉罕以撒雅各的神 - 第 13 頁
May the Lord open our eyes to see that Abraham is the starting point in God’s
plan of redemption and in His work of recovery. Romans 4 tells us that Abraham
is the father of all those who believe (v. 17). Every believer has his beginning in
Abraham. The starting point is Abraham, not Adam. Adam is the beginning of sin;
sin entered the world through one man (5:12). That beginning was a corrupted
beginning. Even though Abel offered sacrifices to God by faith, he was only a good
person individually; we cannot receive blessing from him; hence, he is not the
beginning of the recovery work of God. Even though Enoch walked with God, he
was also only a good individual; we cannot receive blessing from him; hence, he
cannot be the beginning of the recovery work of God either. Noah feared God, and
his household entered the ark, but again he was only a good person individually; we
cannot receive blessing from him; hence, he cannot be the beginning of the recovery
work of God either. All of these three persons were good, but they were only
good individually. Abel, Enoch, Noah, and Abraham believed in God. But there is a
difference between Abraham and Abel, Enoch, and Noah. Abraham occupies a much
more important place in God’s plan of redemption than do Abel, Enoch, and Noah
because God’s recovery work began with him.
We must see that Abraham is different from all the other men. From the time that
Adam sinned, there has been a line of sin. Although Abel was a good man, he could
not deal with the line of sin; although Enoch was a good man, he could not deal with
the tide of sin either; and although Noah was a good man, he could not change the
sinful situation. Man had become fallen and had failed. Although these three men
were good, they were good men as individuals only; they could not change the sinful
situation. There is a great difference between being good individually and turning a
situation around. The first time God used a man to turn the sinful situation was when
He used Abraham. Before Abraham, God did some work in individuals, but He did not
do anything to recover the sinful situation. The first time God moved His hand to turn
the sinful situation was in His selection of Abraham. In other words, the first point of
recovery was with Abraham. The tide of sin had been going on, and Abel, Enoch, and
Noah were just three good rocks in the midst of this sinful torrent. Abraham was the
first person through whom God turned the tide. God raised up Abraham and through
him brought in the work of deliverance. Through him the Savior came and redemption
came. This is why the gospel in the New Testament begins with Abraham. May the Lord
be merciful to us that we do not engage ourselves merely in the exposition of the Bible
or in helping others to understand some Bible knowledge. We look to God’s mercy to
show us what God is doing.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 13
 救贖是主耶穌作成功的，而那個起點是從亞伯拉罕起的。
神恢復的工作一直到今天還是繼續著，一直到千禧年裏還
要繼續著，而起點是從亞伯拉罕起的。或者說，救贖的中
心是主耶穌，救贖工作的完全是在千禧年末了、新天新地
起頭的時候，而救贖的起點乃是在亞伯拉罕。從亞伯拉罕
起，一直到千禧年末了爲止，神一直作恢復的工作，在這
麼長的恢復工作裏，它的中心是主耶穌基督，但是，我們
不要忘了起點是亞伯拉罕。
亞伯拉罕特別的地方就是在這裏。神揀選亞伯拉罕，與神
恩待亞伯、以諾、挪亞大不相同。神得著一個亞伯，只是一
個亞伯；神得著一個以諾，只是一個以諾；神得著一個挪亞，
只是一個挪亞；但是，神揀選亞伯拉罕，並不是光爲著亞伯
拉罕一個人。亞伯拉罕蒙召的時候，神明明告訴他爲著甚麼
召他。神呼召他，是要他離開本地、本族、父家而到迦南地
去，是要叫他成爲大國，是要萬族因他得福。（創十二 1 ～
3。）換句話說，亞伯拉罕的蒙召，亞伯拉罕的蒙揀選，是
爲著挽回犯罪的那一個局面，不是光爲著亞伯拉罕個人。這
也就是說，亞伯拉罕的蒙召是神要用他，是被神召出來去作
一個器皿，爲著一個工作，而不只是被召出來作一個接受恩
典的人。一個人被呼召蒙恩典是一件事，一個人被呼召去傳
遞恩典又是一件事。亞伯拉罕的蒙召，不只是叫他自己接受
恩典，更是叫他作一個傳遞恩典的人。
神呼召亞伯拉罕的目的
神呼召亞伯拉罕，是要他挽回那一個犯罪的局面。我們
不要以爲亞伯拉罕的蒙揀選是個人的事。亞伯拉罕蒙神揀
選，是爲要挽回犯罪的局面。我們在神的面前要好好的來
看亞伯拉罕的蒙召到底包括幾件事，亞伯拉罕蒙召所能作
的是甚麼。在亞伯拉罕的蒙召裏，我們能看見神的目的，
我們能看見神的計畫，我們能看見神自己所豫定的到底是
甚麼事，我們能看見怎樣才能把罪的問題和魔鬼的問題徹
底的解決。願神開我們的眼睛，叫我們能看見。
我們讀創世記十二章一節：『耶和華對亞伯蘭說，你 Genesis 12:1 says, “Now the Lord had said unto Abram, Get thee out of thy country,
要離開本地、本族、父家，往我所要指示你的地去。』 and from thy kindred, and from thy father’s house, unto a land that I will show thee.”
神呼召亞伯拉罕，是爲著要他『離開本地、本族、父家， God called Abraham with the purpose that he would get out of his country, and from
2062 亞伯拉罕以撒雅各的神 - 第 14 頁
Redemption was accomplished by the Lord Jesus, yet its beginning was with Abraham.
God’s recovery work has been continuing throughout the ages until today. It will continue
until the time of the millennium. However, the starting point was with Abraham. In other
words, the center of redemption is the Lord Jesus, and the consummation of redemption
will be at the end of the millennium at the commencement of the new heaven and
new earth. However, the beginning of redemption was with Abraham. From the time
of Abraham until the end of the millennium, God has been doing a work of recovery
continually. During the long process of this work of recovery, the Lord Jesus Christ is the
center, but we should never forget that the starting point was Abraham.
This is what is special about Abraham. God’s selection of Abraham was very
different from His gracious dealings with Abel, Enoch, and Noah. When God gained
Abel, He only gained Abel. When God gained Enoch, He only gained Enoch. When God
gained Noah, He only gained Noah. But when God chose Abraham, He did not gain just
Abraham. When Abraham was called, God told him clearly why he was called. God told
him to leave his country, his kindred, and his father’s house and to go into the land of
Canaan; He promised to make him a great nation in whom all the families of the earth
would be blessed (Gen. 12:1-3). In other words, the calling and choosing of Abraham
was for the purpose of recovering a sinful situation; it was not for Abraham alone as an
individual. Abraham was called because God wanted to use him. He was called to be a
vessel and called for a work. He was not called simply to receive grace. It is one thing
for a person to be called to receive grace. It is another thing for a person to be called to
transmit grace. Abraham’s calling was not just for him to receive grace, but for him to
be a transmitter of grace.
GOD’S PURPOSE IN CALLING ABRAHAM
God’s purpose in calling Abraham was to recover man from the sinful situation. We
should not consider the choosing of Abraham to be a personal matter. Abraham’s being
chosen by God was for the purpose of recovering man from his sinful situation. We
should carefully consider the items included in the calling of Abraham and the kind of
things brought about through such a calling. In Abraham’s calling we see God’s purpose,
plan, and predestination. We also see the solution to the problems of sin and the devil.
May the Lord open our eyes to see these things.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 14
往我所要指示你的地去』，這是產業的問題。二節：『我
必叫你成爲大國；我必賜福給你，叫你的名爲大…。』
『成爲大國，』這是子民的問題。三節：『爲你祝福的，
我必賜福與他，那咒詛你的，我必咒詛他，地上的萬族
都要因你得福。』『地上的萬族都要因你得福，』這是
神揀選亞伯拉罕的最終的目的。所以，在神揀選亞伯拉
罕的目的裏有三件事：（一）要他往神所要指示他的地
去；（二）要他成爲大國，作神的子民；（三）要萬族
因他得福。
一 『往我所要指示你的地去』
神呼召亞伯拉罕，是要他離開本地、本族、父家，往神
所要指示他的地去。亞伯拉罕本來所住的地方，是在迦勒
底的吾珥。那是一個事奉偶像的地方。他的父親他拉，就
是住在那邊事奉偶像的。（書二四 2。）神把亞伯拉罕呼召
出來，在消極方面，是要他離開本地、本族、父家，要他
遠離事奉偶像的事；在積極方面，是要他往神所指示他的
地去，也就是往迦南地去，在那地事奉這一位天地的主，
至高的神。
神呼召亞伯拉罕，是要亞伯拉罕到迦南地去，住在那地，
在那地彰顯神，通行諸天的權柄。神也要把那地賜給亞伯
拉罕的後裔。神要藉著亞伯拉罕和他的後裔，把那地歸於
神，在那地通行神的權柄，在那地彰顯神的榮耀。這是神
呼召亞伯拉罕的目的中的第一件事。
在馬太六章裏，主耶穌教門徒禱告說，『我們在天上的
父，願人都尊你的名爲聖。願你的國降臨。願你的旨意行在
地上，如同行在天上。…』（9 ～ 13。）神的心意是要祂的
子民把祂的權柄、把祂的旨意帶到地上來。今天，教會就應
該是彰顯神榮耀的地方，就應該是神的權柄、神的旨意能彀
通行的地方。如果有一班神的子民能彀順服神的旨意，能彀
讓神的權柄通行在他們的身上，那麼他們所在的地方，也就
是神的權柄、神的旨意得以通行的地方。神要在地上得著人
作祂的子民，就是要從他們身上得著一條路，使祂的權柄、
祂的旨意能通行在地上如同通行在天上一樣。這是神呼召亞
伯拉罕的目的，也是神呼召我們作神子民的目的。
二 『我必叫你成爲大國』
2062 亞伯拉罕以撒雅各的神 - 第 15 頁
his kindred, and from his father’s house. This is a matter of inheritance. Verse 2 says,
“And I will make of thee a great nation, and I will bless thee, and make thy name great;
and thou shalt be a blessing.” “A great nation” speaks of a people. Verse 3 says, “And I
will bless them that bless thee, and curse him that curseth thee: and in thee shall all
families of the earth be blessed.” “In thee shall all families of the earth be blessed”—
this is the ultimate goal of God’s selection of Abraham. In God’s selection of Abraham,
three things were included: (1) bringing him into the land which God would show him,
(2) making him a great nation that would become God’s people, and (3) blessing all the
families of the earth through him.
“Unto a Land That I Will Show Thee”
God called Abraham to leave his country, his kindred, and his father’s house and
go to a land that He would show him. Abraham came from Ur of Chaldea, a land which
served idols. His father Terah dwelt there and served the idols (Josh. 24:2). God called
Abraham out of this land. On the negative side, it was for the purpose of taking him
out of his country, his kindred, and his father’s house and forsaking the service of the
idols. On the positive side, it was for the purpose of bringing him into the land that
God would show him, the land of Canaan, and serving the most high God, possessor of
heaven and earth.
God called Abraham so that he would go into Canaan, live there, express God, and
carry out the authority of the heavens. God intended to give the land to his descendants.
Through him and his descendants, God intended to claim the land for Himself and to
carry out His authority and express His glory in the land. This was God’s first reason for
calling Abraham.
In Matthew 6 the Lord Jesus taught the disciples to pray, saying, “Our Father who
is in the heavens, Your name be sanctified; Your kingdom come; Your will be done,
as in heaven, so also on earth” (vv. 9-10). God’s intention is for His people to bring
His authority and His will to earth. Today the church should be the place where
God’s glory is expressed and the place where His authority and will are carried out.
Wherever God’s people obey His will and allow His authority to spread among them,
that is the place where God’s authority and God’s will are executed. God wants to gain
a group of men on earth to be His people. This means that God wants to gain a way
among men so that His authority and His will can be done on earth as they are done
in heaven. This was God’s goal in calling Abraham. It is also His goal in calling us to
be His people.
“I Will Make of Thee a Great Nation”
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 15
 神對於亞伯拉罕的呼召，不只是要他往神所要指示他的
地去，並且要使他成爲一個大國。神的目的，是要得著一
班人，作祂的子民。神呼召亞伯拉罕，就是爲了要揀選他
和他的後裔作子民。換句話說，神揀選祂的子民是從亞伯
拉罕起頭的。在那麼多的人中，神召出一個人來；從今以後，
神的旨意要向這一個人顯明；從今以後，神的救法要藉這
一個人去成功；從今以後，救恩要從這一個人出來。神要
從被揀選、被呼召的人身上來達到祂的目的。
亞伯拉罕的被揀選，就是說，神在許多人中召出一個
人來爲著祂自己，神要得著一班子民爲著祂自己。舊約
裏所以有以色列國，就是說出神要在地上有子民，意思
就是有一班人是歸於神的，是爲著神的榮耀的，這些人
是屬於神的。
在舊約裏我們看見，以色列人犯了別的罪，神還讓他
們過去，但是，當他們犯了拜偶像的罪，神就不讓他們
過去。因爲神的子民拜偶像是頂嚴重的罪，神的地位永
遠不能讓偶像奪去。神揀選子民的目的是要叫他們在地
上作見證。見證甚麼？見證神。神把自己擺在祂子民的
中間。換句話說，神的子民是盛裝神的器皿，有神的子
民就有神的見證。以色列人的仇敵亞述王的大將拉伯沙
基說，『哈馬、亞珥拔的神在那裏呢？西法瓦音、希拿、
以瓦的神在那裏呢？…難道耶和華能救耶路撒冷脫離我
的手麼？』（王下十八 34 ～ 35。）這給我們看見，以色
列人的仇敵要對付以色列人，就得對付耶和華，因爲以
色列人是與耶和華在一起的。神是把祂自己放在祂的子
民裏。神的自己、神的榮耀、神的權柄、神的能力，都
放在神的子民裏。
行傳十五章十四節說，『神…眷顧外邦人，從他們中間 Acts 15:14 says, “God...visited the Gentiles to take out from them a people for
選取百姓歸於自己的名下。』這是新約裏的情形。新約裏 His name.” This is a picture of the New Testament. In the New Testament the church
的教會就是神的子民。今天神所有的見證、神所有的工作、 constitutes God’s people. All of God’s testimony, work, and will are found in the
神所有的旨意，都放在教會裏面。 church today.
神的目的是要有一班人歸於祂自己，神的目的是要有一班
人宣告說，『我是屬於耶和華的，我是屬於神的。』所以，
在聖經裏很注重人對於基督的承認。主說，『凡在人面前認
我的，人子在神的使者面前也必認他；在人面前不認我的，
2062 亞伯拉罕以撒雅各的神 - 第 16 頁
God called Abraham not only for the purpose of bringing him to the land that He
would show him but also for the purpose of making a great nation out of him. God’s
goal is to gain a group of men to be His people. God called Abraham with the purpose
of making him and his descendants His people. In other words, God’s choosing of
His people began with Abraham. He called one man out from among so many men.
Thereafter, God revealed Himself to this man, and His salvation was to be accomplished
through this man. Salvation would come out of this one man. God would reach His goal
through the man He chose and called.
Abraham was selected. This means that God called out for Himself one man
from among many men. God wants to gain a group of people for Himself. In the Old
Testament there was a nation, Israel, because God wanted a people on this earth, that
is, He wanted a group of people who were separated unto God, who were for His glory,
and who belonged to Him.
Although God let the Israelites go in regard to many of the sins that they committed,
He would not let them go when they committed the sin of idolatry. For God’s people
to worship idols is a very serious sin. God’s place can never be usurped by idols. God’s
purpose in choosing a people is for them to become His testimony on the earth. What
should they testify? They should testify God. God has placed Himself in the midst of His
people. In other words God’s people are the vessel which contains God. Wherever there
are God’s people, there is God’s testimony. Rabshakeh, a general of the king of Assyria, the
enemy of the children of Israel, said, “Where are the gods of Hamath, and of Arpad? where
are the gods of Sepharvaim, Hena, and Ivah?...Who are they among all the gods of the
countries, that have delivered their country out of mine hand, that the Lord should deliver
Jerusalem out of mine hand?” (2 Kings 18:34-35). This shows us that before the enemies of
the Israelites could deal with the Israelites, they had to first deal with Jehovah because the
Israelites were one with Jehovah. God has placed Himself in the midst of His people. He has
placed Himself, His glory, His authority, and His power in the midst of His people.
God’s goal is to gain a group of people unto Himself. His goal is to gain a group of
people who will declare, “I belong to Jehovah. I am the Lord’s.” This is why the Bible
pays so much attention to a person’s confession of Christ. The Lord said, “Everyone who
confesses in Me before men, the Son of Man will also confess in him before the angels
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 16
人子在神的使者面前也必不認他。』（路十二 8 ～ 9。）主
要得著的人，就是承認祂的人。許多時候，承認基督不只是
傳福音，並且是宣告說，『我是屬乎主的人，我是屬乎神的
人！』這就是神的見證，這就叫神有所得著。神就是要得著
一班子民，他們能承認說，『我是神的，我是爲著祂的。』
三 『地上的萬族都要因你得福』
接下去，神對亞伯拉罕說，『地上的萬族都要因你得
福。』（創十二 3。）可見神沒有忘記萬族。不過，神賜福
給地上萬族的方法，不是直接的，乃是藉著亞伯拉罕。神
揀選一個人，這一個人是一個器皿；從一個人，有了一個
家；從一個家，有了一個國；從一個國，有了地上的萬族。
神不是自己直接使萬族得福，神是先在一個人身上作工，
使萬族因他得福。神要將祂自己的恩典、能力和權柄，完
全盛在一個人的裏面，然後臨到所有的人。這是亞伯拉罕
蒙揀選的原則。這一個原則，一直繼續到今天。所以，神
所注意的問題，就是誰能作神的器皿。真的，蒙神揀選作
器皿的人，要怎樣認識神才可以！地上的萬族能不能得福，
就要看亞伯拉罕如何。換句話說，神永遠的旨意和計畫，
是與神所揀選的人連在一起的；神所揀選的人站住或者失
敗，就影響到神的旨意和計畫的成功。
因此，亞伯拉罕自己必須經過那麼多的事情，必須從神
那裏得著那麼多的東西，然後才能分給別人。怪不得亞伯
拉罕經過那麼多的難處，遭遇那麼多的事情；惟獨這樣，
人才能從他身上得著幫助，得著益處。亞伯拉罕認識神，
所以他能作信的人的祖宗。那以信爲本的人，就是亞伯拉
罕的子孫，（加三 7，）就是從亞伯拉罕生的。我們要知道，
所有屬靈的工作，都是根據於生的原則，不是根據於傳的
原則。兒子是生出來的，不是傳出來的。神恢復的路，是
要人信，信了才能稱義。神怎麼作呢？神先把一個人帶到
能信的地步，使他成了一個信的人，再由這個人生出許多
信的人。
我們要記得，光會傳道而不會生，那沒有用。這樣的傳
道至多不過叫人明白道理，至多不過經過一個人的口，傳
到另一個人的口，把地球繞了一個圈子，回到自己那裏，
還不過是一個道理而已。如果有一個人，他不認識神，
2062 亞伯拉罕以撒雅各的神 - 第 17 頁
of God; but he who denies Me before men will be denied before the angels of God”
(Luke 12:8-9). The Lord wants to gain men who will confess His name. Many times,
confessing Christ is not just preaching the gospel, but declaring, “I belong to the Lord. I
belong to God!” This is God’s testimony. In this way God will gain something. God wants
to gain a group of people, who will confess, “I belong to God, and I am for Him.”
“In Thee Shall All Families of the Earth Be Blessed”
God also said to Abraham, “In thee shall all families of the earth be blessed” (Gen.
12:3). This shows that God has not forgotten the nations. God does not bless the nations
of the earth directly. Rather, He blesses them through Abraham. God chose one man,
and this one man became a vessel. From this man there was a family, and from that
family a nation, and from that nation all the families of the earth are blessed. God does
not bless the nations directly. Rather, He worked on one man first, and through this one
man all the nations of the earth are blessed. God fully deposited His grace, power, and
authority into this one man, and then through this one man dispensed all these things
to all men. This is the principle of Abraham’s selection. This principle continues until
today. Hence, the most important issue for God is the choosing of His vessel. Indeed,
those who are chosen as vessels should know Him! Whether or not the families of the
earth would be blessed depended fully on Abraham. In other words, God’s eternal
purpose and His plan are joined to the men He has chosen. The standing or failure of
God’s chosen men determines the success or failure of God’s purpose and plan.
This is why Abraham had to go through so many experiences and had to receive
so much from God before he could dispense what he had received to others. It is
no wonder that Abraham had to go through so many trials and encounter so many
problems. This was the only way that others could receive help and benefit from him.
Abraham knew God; therefore, he is the father of those who believe. Those who are
of faith are the sons of Abraham (Gal. 3:7); they are begotten of Abraham. We know
that all spiritual works are based on the principle of begetting, not on the principle of
preaching. Sons are begotten; they do not come about through preaching. God’s way
of recovery requires man to believe. Only those who believe will be justified. What
did God do? First He brought one man to the point of believing so that he would be a
believer; from this believer many more believers were begotten.
We have to remember that it is useless to preach without begetting. That kind of
preaching will only make men understand doctrines, and the doctrines will pass from
one mouth to another. After they circle the earth and come back to the speaker, they
will still be nothing more than doctrines. What good will it do for a man to zealously
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 17
不是神生的，而在那裏熱心講得救的道理，那有甚麼用處
呢？如果有一個人，不是僅僅用口傳得救的道理，而是見
證他怎樣得救，他怎樣遇見了神，他就叫你摸著實際的東
西。這樣的人才會生。神工作的原則，就是先在一個人身
上作了工，然後讓他去生。因爲神所作的工是活的，神把
活的種子撒在他身上，那個種子是會生的。保羅對哥林多
人說，『…乃是警戒你們，好像我所親愛的兒女一樣。…
因 我 在 基 督 耶 穌 裏 用 福 音 生 了 你 們。』（ 林 前 四 14 ～
15。）生，是屬靈工作的原則。屬靈工作的原則是生，不
是傳授。
我們要求神開我們的眼睛，真是看見傳授的虛空。我們
如果自己沒有那件東西，而對人去講，就一點也沒有用處。
有那一個種子，就會生；沒有那一個種子，就不能生。神
的工作是與生命發生關係的，不是空空的道理。你在神面
前走過那條路，與神發生了關係，你才能生；不然，一點
用處都沒有。神要萬族得福，神就要先在亞伯拉罕身上作
工；神要得著一班信的人，神就要先得著一個信的人。亞
伯拉罕是頭一個信的人，然後從他生出許多信的人。地上
萬族的得福，不是因爲他們聽了一篇道理，乃是因爲他們
得了一個生命；神先在亞伯拉罕身上作工，然後藉著亞伯
拉罕擴充到許多人身上去。有一天，亞伯拉罕所仰望的城，
就是神所經營、所建造的那一座城（來十一 10）降臨的時
候，地上的萬族就要完全得福，神永遠的計畫就要完全成
功。但是，神救贖的工作是在亞伯拉罕那一天就已經起頭
了。神在亞伯拉罕身上的工作，是爲著叫亞伯拉罕作器皿，
並非只爲著亞伯拉罕個人。神是要藉著他達到別人身上去。
神兩次呼召亞伯拉罕
現在我們要來看亞伯拉罕如何蒙召，如何跟從神。
我們讀約書亞二十四章，知道亞伯拉罕的出身是一個拜
偶像的家庭。但是希奇，神恢復的工作，是從亞伯拉罕起
頭的，神就是揀選這樣的人。這就叫人看見：『這不在乎
那定意的，也不在乎那奔跑的，只在乎發憐憫的神。』（羅
九 16。）亞伯拉罕能被神揀選，這是他連想也想不到的。
亞伯拉罕自己沒有甚麼可誇的。他是一個平常的人，與別
人沒有兩樣。使亞伯拉罕與人有所不同的，不是亞伯拉罕
2062 亞伯拉罕以撒雅各的神 - 第 18 頁
preach the doctrine of salvation if he himself does not know God and is not begotten of
God? But if a man is not merely preaching the doctrine of salvation with his mouth, but
is testifying of his salvation and how he has met God, others will touch something real.
Only this kind of person will beget others. God’s principle of work is to do something
in one person first and then beget others through him. God’s work is living, and when
He sows the living seed into a person, the seed will grow. Paul told the Corinthians,
“It is not to shame you that I write these things but to admonish you as my beloved
children...for in Christ Jesus I have begotten you through the gospel” (1 Cor. 4:14-15).
Begetting is a great principle in spiritual work. The principle of spiritual work is one of
begetting, not of preaching.
May God open our eyes to see the vanity of preaching. It is useless to preach
something to others without having that thing ourselves. If we have the seed, we
have the growth. Without the seed there cannot be growth. God’s work is related to
life; it is not an empty doctrine. Once you pass through a certain pathway ordained
by God, you will have the ability to beget. Otherwise, nothing will avail. In order
to bless all the families of the earth, God first had to work on Abraham. In order to
have a group of believers, God first had to gain one believer. Abraham was the first
one who believed. Then many more believers were begotten through him. All the
families of the earth are blessed not through a sermon they hear, but through a life
they receive. God worked on Abraham first, and then through him expanded His
work to many people. One day when the city which Abraham eagerly waited for
descends, the city whose Architect and Builder is God (Heb. 11:10), all the families
of the earth will be fully blessed, and God’s eternal plan will be fully consummated.
God’s work of redemption began at the time of Abraham. God worked in Abraham in
order to make him a vessel, and this was not for Abraham alone. Through Abraham
God reached others.
GOD’S TWO CALLINGS OF ABRAHAM
Now we will consider how Abraham was called to follow God.
In reading Joshua 24, we find that Abraham was born into a family that served
idols. Therefore, it is interesting to note that God’s work of recovery began from
Abraham. God purposely chose such a person. This shows us that “it is not of
him who wills, nor of him who runs, but of God who shows mercy” (Rom. 9:16).
Abraham could never have thought that God would call him. He had nothing to
boast of in himself. He was an ordinary man who was no different from anyone
else. It was not Abraham who made himself different from others; it was God who
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 18
自己，乃是神。是神呼召了他，他才與別人有所不同。所以，
有一件事我們要學習，就是要認識神的主權。神樂意這樣
作，就這樣作。亞伯拉罕與別人是一樣一式的，他沒有理
由叫神揀選他，但是，神揀選了他。亞伯拉罕的第一個功
課，就是學習認識是神起頭，不是他起頭。
神對於亞伯拉罕的呼召有兩次。我們先來看第一次神如
何呼召他，他如何答應神的呼召。
第一次呼召－在吾珥
第一次的呼召，是在米所波大米，迦勒底的吾珥。司提反說，
『…當日我們的祖宗亞伯拉罕在米所波大米還未住哈蘭的時
候，榮耀的神向他顯現。』（徒七 2。）由此可見在亞伯拉罕
沒有離開吾珥的時候，神就呼召他。神，榮耀的神，向亞伯拉
罕顯現，呼召他，叫他離開他的本地、本族、父家，往神所要
指示他的地方去。亞伯拉罕信麼？希伯來十一章告訴我們說，
亞伯拉罕信。是的，人看見神的榮耀，就沒有法子不信。亞伯
拉罕是一個平常的人，是和我們一樣的人，只因爲榮耀的神向
他顯現，所以他能相信。神是他作信徒的理由，神是他作信徒
的原因，是神在那裏起頭，是榮耀的神叫他相信。
亞伯拉罕的信心一起頭就有那麼大麼？不。他聽見了神的
呼召以後怎麼作？『他拉帶著他兒子亞伯蘭，和他孫子哈蘭
的兒子羅得，並他兒婦亞伯蘭的妻子撒萊，出了迦勒底的吾
珥，要往迦南地去，他們走到哈蘭就住在那裏。』（創十一
31。）亞伯拉罕在米所波大米就聽見呼召了，這是行傳七章
二節告訴我們的；亞伯拉罕也信了，這是希伯來十一章八
節告訴我們的。我們要知道，創世記十一章三十一節的事是
在行傳七章二節的事和希伯來十一章八節的事之後的。我們
要特別注意這一句話：『他拉帶著他兒子亞伯蘭，和他孫子
哈蘭的兒子羅得，並他兒婦亞伯蘭的妻子撒萊，出了迦勒底
的吾珥。』這是亞伯拉罕的信心頭一次的表現，他不比我們
高多少。神對他說，你要離開本地。他離開麼？是離開了。
神說，你要離開本族。他離開麼？離開了一半，羅得還跟
著。神說，你要離開父家。他不只沒有離開，並且把父家帶
著走。亞伯拉罕的走，不是他自己定規的，是他的父親定規
的－『他拉帶著他兒子亞伯蘭。』我們不知道他拉怎麼肯起
來走。也許是亞伯拉罕告訴他的父親說，『神呼召我，要我
2062 亞伯拉罕以撒雅各的神 - 第 19 頁
made him different. God called him and made him different. Hence, we have to
know God’s sovereignty. If God wants to do something, He will do it. Abraham was
the same as anyone else. There was no reason for God to choose him, yet God chose
him. The first lesson Abraham had to learn was to know that God is the One who
initiates everything.
God called Abraham twice. Let us consider how God called Abraham the first time,
and how he answered God’s calling.
The First Calling in Ur
The first calling was in Mesopotamia, in Ur of Chaldea. Stephen said, “The God of
glory appeared to our father Abraham while he was in Mesopotamia, before he dwelt
in Haran” (Acts 7:2). From this we see that God called Abraham before he left Ur. The
very God of glory appeared to Abraham and called him out of his country, his kindred,
and his father’s house, unto the land that God would show him. Did Abraham believe?
Hebrews 11 tells us that Abraham believed. Indeed, once a man sees God’s glory, there
is no way for him not to believe. Abraham was an ordinary man, the same as we. He
believed because the God of glory appeared to him. God was the reason and the cause
of him becoming a believer. It was God who initiated, and it was God who caused him
to believe.
Was Abraham’s faith great from the beginning? No. What did he do after he heard
God’s call? “And Terah took Abram his son, and Lot the son of Haran his son’s son,
and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them
from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and
dwelt there” (Gen. 11:31). Acts 7:2 says that Abraham heard the call in Mesopotamia.
Hebrews 11:8 says that Abraham had also believed. The incident in Genesis 11:31
came after the one in Acts 7:2 and Hebrews 11:8. We should take note of the word
here: “And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai
his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur
of the Chaldees.” This was the first expression of Abraham’s faith. He was not much
better than we. God told him to leave his country. Did he leave? Yes, he left, but God
said that he should also leave his kindred. Did he do this? He only did half of it; Lot
still followed him. God said that he should leave his father’s house, but he took his
father’s house with him. Abraham’s leaving was not his own decision, but the decision
of his father—”And Terah took Abram his son.” We do not know why Terah was willing
to go. Perhaps Abraham told his father, “God called me. I have to go.” Perhaps Terah
went along because of his love for his son. We cannot say with certainty that this
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 19
走，』父親因爲愛兒子的緣故，所以起來一同走？這個我們
不能肯定，但是我們能這樣說，一個沒有得著呼召的人，反
而作主動的人；一個有呼召的人，反而作了跟從的人！也許
有人要說，如果能得著全家歸主，豈不是好麼？我們承認全
家歸主是好事。但是，亞伯拉罕的蒙召，不是得救的問題，
乃是作執事的問題。挪亞進方舟的呼召，是得救的問題；亞
伯拉罕進迦南地的呼召，是職事的問題，是成就神計畫的問
題。這是亞伯拉罕與挪亞的不同之處。挪亞把全家帶進方舟
是對的，亞伯拉罕要把父家帶進迦南地是錯的。如果我們家
裏有人沒有得救，我們帶他得救是對的；但是，如果神呼召
我們作神的執事，作神的器皿，我們就不能把沒有得著呼召
的人帶著一同走。
所以，亞伯拉罕的起頭是很平常的。他蒙召，就信；但是，
他不是怎樣特別信的人，他不過是信而已。他自己想要順
服，但是他沒有就完全順服。他要順服，不順服裏面覺得
不對；他要離開，但是又沒有完全離開。他與我們並沒有
多少差別。所以我們沒有一個人可以灰心，以爲我們自己
不行，就沒有盼望；要知道，我們的盼望是在神身上。
亞伯拉罕跟著父親出來之後，結果怎樣？結果停在半路
上。神是要他到迦南地去，但是，他們停在哈蘭，在那裏住
下了。他沒有看見神要在他身上作徹底的工作，他才能作合
乎神用的器皿；他還不知道神所給他的使命，神所派他的職
事；他還不知道爲甚麼要出這麼多的代價。我們也是這樣，
我們因爲不知道神的心意，有時會想：『神爲甚麼這樣待我！
神爲甚麼待我不像待挪亞那樣！挪亞是一家團圓，我卻要離
開父家！』我們要記得，便宜的器皿，只要出便宜的代價就
能得著；貴重的器皿，要出貴重的代價才能得著。神要他作
貴重的器皿，神對於他的要求就必定比別人多。所以，我們
千萬不要誤會神對付我們的方法。你不知道神要怎麼用你。
我們一切的遭遇，都是爲著將來的事奉。你千萬不要以爲別
人能作這個，別人能作那個，爲甚麼我不能。我們要記得，
神如果對於一個人有特別的訓練，那是因爲神要他有特別的
用處；特別的用處，是從特別的訓練來的。所以你不要不滿，
不要不服。最愚昧的事，就是不服神的手，一直在那裏問爲
甚麼神這樣，爲甚麼神那樣。
2062 亞伯拉罕以撒雅各的神 - 第 20 頁
was the case. But we can say that the one who did not receive the calling became the
initiating party, while the one who received the calling became the follower! Perhaps
some would say, “Isn’t it better that the whole household was saved?” We admit that
it was a good thing for the whole household to be saved. However, Abraham’s calling
was not a matter of salvation but a matter of ministry. The calling of Noah to enter the
ark was a matter of salvation, but the calling of Abraham to enter Canaan was a matter
of ministry. It was a matter of the accomplishment of God’s plan. This is the difference
between Abraham and Noah. It was right for Noah to bring his whole family into the
ark, but it was wrong for Abraham to bring his father’s house into Canaan. If there are
some in our household who are not saved, it is right to bring them to salvation. But if
God has called us to be His minister and His vessel, we cannot bring along those who
do not have the calling.
Abraham’s beginning was very ordinary. He was called, and he believed. But he did
not believe in an exceptional way; he merely believed. He wanted to go along, but he did
not fully oblige. He wanted to obey, and he felt uneasy not obeying. He wanted to leave,
but he did not leave in a clear way. He was not much different from us. Therefore, none
of us should be discouraged, and no one should think that he is through or hopeless.
We have to know that our hope rests in God.
What happened after Abraham followed his father and left? They stopped halfway.
God wanted him to go to Canaan, but he stopped in Haran and dwelt there. He did
not realize that God had to do a thorough work in him before he could become His
vessel. He was not clear about God’s commission and ministry for him. He still did not
understand why he had to pay such a great price. This is also true of us. Because we do
not know God’s mind, we ask, “Why does God treat me this way? Why doesn’t He treat
me like He treated Noah? Noah could be together with his whole family, yet I have to
leave my father’s house!” We have to remember that a cheap vessel comes with a cheap
price, while an expensive vessel comes with an expensive price. God wanted Abraham
to be a vessel of honor, so His demands on him were greater than on others. We must
never misunderstand God’s way in dealing with us. We do not know how God will
use us. All of our experiences are for our future service. We should never say, “Others
can do this and that. Why can’t I do the same?” We have to remember that God trains
every person in a special way because He wants to use that person in a special way.
Our special usefulness comes from our special training. Therefore, we should not be
discontent or disobedient. It is most foolish to resist God’s hand or to ask why God does
this and that.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 20
 神對於亞伯拉罕的工作，就是神對於亞伯拉罕的心意，但
是，亞伯拉罕不知道。他不知道神爲甚麼要他離開本地，離
開本族，離開父家。所以，雖然他本地是離開了，但是離開
得不大遠；本族是要離開，但是仍把姪兒一同帶去；父家是
要離開，但又覺得未免太難了，不如一起帶走。他沒有看見
他的職事，他不知道神要他怎麼作。結果，他住在哈蘭的日
子，成了他空過的日子，耽擱的日子，無用的日子。
後來他父親死了，但是他還捨不得他的姪兒，他又把羅
得帶走了。他拉不過在活著的時候使亞伯拉罕受耽擱，羅
得則在死了之後還叫神的子民一直受他的累。因爲羅得所
有的工作，就是生了兩個兒子：一個名叫摩押，就是摩押
人的始祖；一個名叫便亞米，就是亞捫人的始祖。摩押人
和亞捫人都是以色列人的難處。
第二次呼召－在哈蘭
到了創世記十二章，是神對亞伯拉罕第二次的呼召。第
一次的呼召是在吾珥，第二次的呼召是在哈蘭。神說，『你
要離開本地、本族、父家，往我所要指示你的地去。我必
叫你成爲大國；…地上的萬族都要因你得福。』（1 ～ 3。）
這是老的呼召。從前的那個呼召，現在又聽見了。第一次
的呼召，只把他帶到半路，第二次的呼召，才把他帶到迦
南地。我們要常常感謝神，因爲神不放手！神的堅持不放
是最寶貴的事！我們能作基督徒，是因爲神的堅持不放，
不是我們自己去抓住神。如果憑著我們自己去作基督徒，
我們早就失去了。亞伯拉罕所以能到迦南，是因神的堅持
不放；我們今天所以能作基督徒，是因神抓住了我們。感
謝神，祂是堅持不放的神。
在神向亞伯拉罕的顯現裏，在神對亞伯拉罕的呼召裏，
我們看見神是不失敗的神，神是榮耀的神！自從亞當犯罪
之後，一直到神向亞伯拉罕顯現，聖經裏曾多次記載神對
人說話，但是沒有記載神向人顯現。在人墮落之後，聖經
所記神向人頭一次的顯現，是在米所波大米向亞伯拉罕的
顯現。所以我們相信，神恢復的工作是從亞伯拉罕起頭的。
在許多年中，神沒有向人顯現，可是這一次，神向亞伯拉
罕顯現了。神的顯現給我們看見，雖然人墮落的歷史已經
有二千年之久，按著人看，好像神已經失敗了；但是神並
2062 亞伯拉罕以撒雅各的神 - 第 21 頁
God’s work on Abraham shows His intention with Abraham, yet Abraham did not
understand. He did not know why God wanted him to leave his country, his kindred,
and his father’s house. He only went a short distance from his country. He wanted to
leave his kindred, but still brought Lot with him. He wanted to leave his father’s house,
but it was too difficult for him, and he ended up taking it along with him. He did not see
his ministry and did not know what God was doing. As a result, his days in Haran were
wasted days, delayed days, and useless days.
Later his father died. But he was still unwilling to give up his nephew; he brought
Lot with him. Terah was only a hindrance to Abraham while he was alive, but Lot
became a burden to God’s people even after his death. Because of Lot’s actions, two
sons were produced. One was Moab, the father of the Moabites; the other was Ben-
ammi, the father of the Ammonites. Both the Moabites and the Ammonites eventually
became problems to the Israelites.
The Second Calling in Haran
In Genesis 12, God called Abraham the second time. The first time was in Ur, while
the second time was in Haran. God said, “Get thee out of thy country, and from thy
kindred, and from thy father’s house, unto a land that I will show thee: and I will make
of thee a great nation,...and in thee shall all families of the earth be blessed” (vv. 1-3).
This was the same calling as the original calling. He heard this calling once again in
Haran. The first calling only brought him halfway. The second calling brought him
all the way into Canaan. We have to thank the Lord unceasingly because He never
gives up! God’s persistence is most precious! We become Christians because of God’s
persistence, not because of our holding on to God. If it were up to us, we would have
let go long ago. Abraham was able to reach Canaan because God was persistent. We
can be Christians because God holds us fast. Thank the Lord that He is a God who will
not let go.
In appearing to and calling Abraham, we see that God is a God who is never
defeated. God is the God of glory! From the fall of Adam until the time of God’s
appearance to Abraham, the Bible records many of God’s speakings to man, but it
does not say that God appeared to man. The first time that the Bible records God’s
appearance to man was in Mesopotamia when He appeared to Abraham. This is why
we say that God’s work of recovery began with Abraham. Prior to this, God never
appeared to man. But on this occasion, God appeared to Abraham. Although two
thousand years of human history had elapsed since the fall, and although humanly
speaking, God had apparently failed, His appearance tells us that He really had not
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 21
沒有失敗，神的目的並非達不到，因爲現在榮耀的神向亞
伯拉罕顯現了！神是榮耀的神！祂是阿拉法，祂也是俄梅
戛，到底祂還是榮耀的神！沒有一件事比神的榮耀更堅固，
沒有一件事比神的榮耀更長久。從亞當到亞伯拉罕，不是
二十年，不是二百年，乃是二千年之久；時間雖過了這麼久，
但是神沒有失敗，因爲祂是榮耀的神。
榮耀的神向亞伯拉罕顯現，並且給亞伯拉罕知道祂要作甚麼
事。亞伯拉罕不只得著神的顯現，並且得著神將祂自己的旨意交
託給他，他知道神要怎麼作。神對亞伯拉罕說，『你要…往我所
要指示你的地去。我必叫你成爲大國；…地上的萬族都要因你得
福。』神對亞伯拉罕說這些話，就是要給他看見：二千年之久，
人雖然有這麼多的失敗，人雖然有這麼多的罪惡，但是現在神要
來挽回他們了，神要藉著亞伯拉罕來作挽回的工作了。
神第一次的呼召，亞伯拉罕聽見了，也相信了，也離開了
迦勒底的吾珥；不過，他跟著父親停在哈蘭，只走了一半的
路而已。我們對於得救蒙恩的事，是難得忘記的；但是，我
們對於蒙召作執事的異象，是很容易忘記的，是很容易落掉
的。不必說別的，只要我們在事奉神的事情上忙亂一點，就
很容易忘記了我們的職事，就很容易忘記了神的目的到底是
甚麼。亞伯拉罕忘記了神對他的呼召，所以需要神再對他說
話，所以神在哈蘭又對他說了同樣的話。我們感謝神，因祂
對我們再說話，叫我們再一次知道祂要作甚麼。
亞伯拉罕又聽見了，第一次的呼召在他裏面所引起的信
心，現在又起來了。亞伯拉罕的信心又恢復了，所以他能
再走前面的道路。
2062 亞伯拉罕以撒雅各的神 - 第 22 頁
failed. His goal was not lost, because the God of glory appeared to Abraham! God is
the God of glory! He is the Alpha and the Omega. He is still the God of glory! Nothing
can be more sure than the God of glory, and nothing can last longer than His glory.
From Adam to Abraham, two thousand years passed, not twenty years or two hundred
years. Although God did not appear to man for a long time, He had not failed, for He
was the God of glory.
The God of glory appeared to Abraham and told him what he should do. Abraham
not only received God’s appearance but was entrusted with God’s will. He knew what
God wanted him to do. God told him, “Get thee...unto a land that I will show thee: and I
will make of thee a great nation,...and in thee shall all families of the earth be blessed.”
God said this to show Abraham that in spite of two thousand years of man’s failure and
in spite of the multiplicity of man’s sin, God was coming in now to recover him. God was
bringing in a recovery work through Abraham.
Abraham heard and believed in God’s first calling, and he left Ur of Chaldea. But he
followed his father to stay in Haran; he only went halfway. It is hard for us to forget our
salvation story, but it is easy for us to forget the vision of our calling to the ministry. It
is easy for us to drop our calling. The minute we become slightly busy with our service
to God, we easily forget our ministry and God’s purpose. Abraham forgot God’s calling
of him. Therefore, he needed God to speak to him again, and God spoke the same thing
to him in Haran. Thank the Lord that He speaks to us again and again to ensure that we
know what He wants to do.
Abraham heard the calling. The faith that was invoked in him the first time
when he was called came back. His faith was recovered, and he was able to journey
onward again.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 22
 第三章
亞伯拉罕與迦南地
讀經：
使徒行傳七章二節：『司提反說，諸位父兄請聽：當日
我們的祖宗亞伯拉罕在米所波大米還未住哈蘭的時候，榮
耀的神向他顯現。』
創世記十二章四節至十三章十八節：『亞伯蘭就照著耶
和華的吩咐去了；羅得也和他同去；亞伯蘭出哈蘭的時候，
年七十五歲。亞伯蘭將他妻子撒萊，和姪兒羅得，連他們
在哈蘭所積蓄的財物、所得的人口，都帶往迦南地去；他
們就到了迦南地。亞伯蘭經過那地，到了示劍地方摩利橡
樹那裏；那時迦南人住在那地。耶和華向亞伯蘭顯現，說，
我要把這地賜給你的後裔；亞伯蘭就在那裏爲向他顯現的
耶和華築了一座壇。從那裏他又遷到伯特利東邊的山，支
搭帳棚；西邊是伯特利，東邊是艾；他在那裏又爲耶和華
築了一座壇，求告耶和華的名。後來亞伯蘭又漸漸遷往南
地去。那地遭遇饑荒，因饑荒甚大，亞伯蘭就下埃及去，
要在那裏暫居。將近埃及就對他妻子撒萊說，我知道你是
容貌俊美的婦人；埃及人看見你必說，這是他的妻子，他
們就要殺我，卻叫你存活。求你說，你是我的妹子，使我
因你得平安，我的命也因你存活。及至亞伯蘭到了埃及，
埃及人看見那婦人極其美貌。法老的臣宰看見了她，就在
法老面前誇獎她；那婦人就被帶進法老的宮去。法老因這
婦人就厚待亞伯蘭，亞伯蘭得了許多牛羊、駱駝、公驢、
母驢、僕婢。耶和華因亞伯蘭妻子撒萊的緣故，降大災與
法老和他的全家。法老就召了亞伯蘭來，說，你這向我作
的是甚麼事呢？爲甚麼沒有告訴我她是你的妻子？爲甚麼
說，她是你的妹子，以致我把她取來要作我的妻子？現在
你的妻子在這裏，可以帶她走吧。於是法老吩咐人將亞伯
蘭和他妻子，並他所有的都送走了。亞伯蘭帶著他的妻子
與羅得，並一切所有的，都從埃及上南地去。亞伯蘭的金、
銀、牲畜極多。他從南地漸漸往伯特利去，到了伯特利和
艾的中間，就是從前支搭帳棚的地方，也是他起先築壇的
地方；他又在那裏求告耶和華的名。與亞伯蘭同行的羅得，
2062 亞伯拉罕以撒雅各的神 - 第 23 頁
CHAPTER THREE
ABRAHAM AND THE LAND OF CANAAN
Scripture Reading:
Acts 7:2 And he said, Men, brothers and fathers, listen. The God of glory appeared to
our father Abraham while he was in Mesopotamia, before he dwelt in Haran,
Gen. 12:4—13:18 So Abram went as Jehovah had spoken to him, and Lot went with him.
Now Abram was seventy-five years old when he went out of Haran. And Abram took Sarai his wife
and Lot his brother's son and all their possessions that they had gathered and the souls that they
had acquired in Haran, and they went out to go to the land of Canaan. And they came to the land
of Canaan. And Abram passed through the land to the place of Shechem, to the oak of Moreh. And
at that time the Canaanites were in the land. And Jehovah appeared to Abram and said, To your
seed I will give this land. And there he built an altar to Jehovah who had appeared to him. And he
proceeded from there to the mountain on the east of Bethel and pitched his tent, with Bethel on
the west and Ai on the east; and there he built an altar to Jehovah and called upon the name of
Jehovah. And Abram journeyed onward, journeying toward the Negev. And there was a famine in
the land; and Abram went down to Egypt to sojourn there, for the famine was severe in the land.
And when he was about to enter into Egypt, he said to Sarai his wife, I know indeed that you are
a beautiful woman to look at; And when the Egyptians see you, they will say, This is his wife, and
they will kill me; but they will keep you alive. Now say you are my sister, that it may be well with
me on account of you and I may live because of you. And it came about that when Abram came to
Egypt, the Egyptians saw that the woman was very beautiful. And Pharaoh's officials saw her and
praised her before Pharaoh, and the woman was taken into Pharaoh's house. And he treated Abram
well on account of her, and there were to him sheep and oxen and donkeys and male servants and
female servants and female donkeys and camels. And Jehovah struck Pharaoh and his house with
great plagues because of Sarai, Abram's wife. And Pharaoh called Abram and said, What is this
you have done to me? Why did you not tell me that she was your wife? Why did you say, She is my
sister, so that I took her to be my wife? Now then here is your wife; take her and go. And Pharaoh
commanded his men concerning him, and they sent him away with his wife and all that he had. And
Abram went up out of Egypt, he and his wife and all that he had, and Lot with him, into the Negev.
And Abram was very rich in livestock, in silver and in gold. And he continued on his journey from
the Negev as far as Bethel, to the place where his tent had been at the beginning, between Bethel
and Ai, To the place of the altar, which he had made there formerly; and there Abram called on the
name of Jehovah. And Lot, who went with Abram, also had flocks and herds and tents. And the land
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 23
也有牛羣、羊羣、帳棚。那地容不下他們，因爲他們的財
物甚多，使他們不能同居。當時迦南人，與比利洗人，在
那地居住；亞伯蘭的牧人，和羅得的牧人相爭。亞伯蘭就
對羅得說，你我不可相爭，你的牧人和我的牧人也不可相
爭，因爲我們是骨肉。徧地不都在你眼前麼？請你離開我，
你向左，我就向右，你向右，我就向左。羅得舉目看見約
但河的全平原，直到瑣珥，都是滋潤的，那地在耶和華未
滅所多瑪、蛾摩拉以先，如同耶和華的園子，也像埃及地。
於是羅得選擇約但河的全平原，往東遷移；他們就彼此分
離了。亞伯蘭住在迦南地，羅得住在平原的城邑，漸漸挪
移帳棚，直到所多瑪。所多瑪人在耶和華面前罪大惡極。
羅得離別亞伯蘭以後，耶和華對亞伯蘭說，從你所在的地
方，你舉目向東西南北觀看；凡你所看見的一切地，我都
要賜給你和你的後裔，直到永遠；我也要使你的後裔如同
地上的塵沙那樣多，人若能數算地上的塵沙，才能數算你
的後裔。你起來，縱橫走遍這地，因爲我必把這地賜給你。
亞伯蘭就搬了帳棚，來到希伯崙幔利的橡樹那裏居住，在
那裏爲耶和華築了一座壇。』
十四章十一至二十三節：『四王就把所多瑪和蛾摩拉所
有的財物，並一切的糧食，都擄掠去了。又把亞伯蘭的姪
兒羅得，和羅得的財物擄掠去了；當時，羅得正住在所多
瑪。有一個逃出來的人，告訴希伯來人亞伯蘭；亞伯蘭正
住在亞摩利人幔利的橡樹那裏；幔利和以實各，並亞乃，
都是弟兄，曾與亞伯蘭聯盟。亞伯蘭聽見他姪兒被擄去，
就率領他家裏生養的精練壯丁三百一十八人，直追到但；
便在夜間，自己同僕人分隊殺敗敵人，又追到大馬色左邊
的何把；將被擄掠的一切財物奪回來，連他姪兒羅得和他
的財物，以及婦女人民，也都奪回來。亞伯蘭殺敗基大老
瑪，和與他同盟的王回來的時候，所多瑪王出來，在沙微
谷迎接他，沙微谷就是王谷。又有撒冷王麥基洗德，帶著
餅和酒，出來迎接；他是至高神的祭司。他爲亞伯蘭祝福，
說，願天地的主，至高的神，賜福與亞伯蘭；至高的神把
敵人交在你手裏，是應當稱頌的。亞伯蘭就把所得的，拿
出十分之一來，給麥基洗德。所多瑪王對亞伯蘭說，你把
人口給我，財物你自己拿去吧。亞伯蘭對所多瑪王說，我
已經向天地的主，至高的神耶和華起誓；凡是你的東西，
就是一根線、一根鞋帶，我都不拿，免得你說，我使亞伯
蘭富足。』
2062 亞伯拉罕以撒雅各的神 - 第 24 頁
could not support them that they might dwell together, for their possessions were so great that
they could not dwell together. And there was strife between the herdsmen of Abram's livestock
and the herdsmen of Lot's livestock. And at that time the Canaanites and the Perizzites dwelt in
the land. And Abram said to Lot, Let there please be no strife between me and you and between
my herdsmen and your herdsmen, for we are brothers. Is not the whole land before you? Please
separate yourself from me. If you go to the left, then I will go to the right. Or if you go to the right,
then I will go to the left. And Lot lifted up his eyes and saw the entire plain of the Jordan, that it was
well watered everywhere-this was before Jehovah had destroyed Sodom and Gomorrah-like the
garden of Jehovah, like the land of Egypt, as you go to Zoar. So Lot chose for himself the entire plain
of the Jordan, and Lot journeyed east; and they separated themselves from each other. Abram dwelt
in the land of Canaan, and Lot dwelt in the cities of the plain and moved his tent as far as Sodom.
Now the men of Sodom were very wicked and sinful toward Jehovah. And Jehovah said to Abram
after Lot had separated from him, Now lift up your eyes, and look from the place where you are,
northward and southward and eastward and westward; For all the land that you see I will give to
you and to your seed forever. And I will make your seed as the dust of the earth, so that if a man can
number the dust of the earth, then your seed can also be numbered. Rise up; walk through the land
according to its length and its breadth, for I will give it to you. And Abram moved his tent and came
and dwelt by the oaks of Mamre, which are in Hebron, and there he built an altar to Jehovah.
14:11-23 And they took all the possessions of Sodom and Gomorrah and all their
food and went away. And they took Lot, Abram's brother's son, and his possessions
and departed, for he was dwelling in Sodom. And one who had escaped came and told
Abram the Hebrew. Now he was dwelling by the oaks of Mamre the Amorite, the brother
of Eshcol and the brother of Aner; and these were allies of Abram. And when Abram
heard that his brother had been taken captive, he led out his trained men, born in his
house, three hundred eighteen of them, and pursued as far as Dan. And he divided his
forces against them by night, he and his servants, and struck them and pursued them to
Hobah, which is north of Damascus. And he brought back all the possessions and also
brought back Lot his brother and his possessions as well as the women and the people.
And after his return from the slaughter of Chedorlaomer and the kings who were with
him, the king of Sodom went out to meet him at the valley of Shaveh (that is, the King's
Valley). And Melchizedek the king of Salem brought out bread and wine. Now he was
priest of God the Most High. And he blessed him and said, Blessed be Abram of God the
Most High, / Possessor of heaven and earth; And blessed be God the Most High, / Who
has delivered your enemies into your hand. And Abram gave him a tenth of all. And the
king of Sodom said to Abram, Give me the people, and take the possessions for yourself.
But Abram said to the king of Sodom, I have lifted up my hand to Jehovah, God the Most
High, Possessor of heaven and earth, That I will not take a thread or a sandal thong or
anything that is yours, lest you say, I have made Abram rich;
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 24
 亞伯拉罕一生的歷史，可分爲三段：創世記十二章到
十四章是第一段，這一段特別注重迦南地的問題；十五章
到二十二章是第二段，這一段特別注重關於他的兒子的問
題；二十三章到二十五章是第三段，那是關於亞伯拉罕晚
年的事。現在我們先來看第一段。
創世記十二章四至五節：『亞伯蘭就照著耶和華的吩咐
去了；羅得也和他同去；亞伯蘭出哈蘭的時候，年七十五
歲。亞伯蘭將他妻子撒萊，和姪兒羅得，連他們在哈蘭所
積蓄的財物、所得的人口，都帶往迦南地去；他們就到了
迦南地。』亞伯拉罕在哈蘭聽見了神第二次的呼召之後，
就離開哈蘭，來到迦南，他現在已經到了迦南地，可是，
我們要知道，人就是到了迦南地，還會忘記到迦南地去是
爲著甚麼。我們不要以爲看見異象就行了。看見從天上來
的異象是一件事，一直不違背從天上來的異象又是一件事。
所以，當亞伯拉罕到了迦南地之後，十二章七節說，『耶
和華向亞伯蘭顯現，說，我要把這地賜給你的後裔。』這
是神向亞伯拉罕第二次的顯現，第三次的說話。神又一次
顯現說話，是要亞伯拉罕一直清楚的、新鮮的記得神所託
付的事。
神呼召我們的異象，是很容易被我們失去的。卽使你天
天注意作基督徒，你還會把那個異象失去；卽使你天天殷勤
作工，你還會把那個異象失去。你不要以爲作通常的事會把
那個異象失去，要知道就是作屬靈的事，也會把那個異象失
去。我們若不是一直活在神的顯現裏，就很容易失去呼召的
異象。教會所得的呼召，與亞伯拉罕所得的呼召是相同的，
但是，難處就在許多人沒有看見這個恩召有何等的指望。所
以保羅要禱告說，『…使你們知道祂的恩召有何等指望。』
（弗一 18。）指望，就是這一個恩召的內容到底是甚麼，
神呼召我們的內容到底是甚麼。但願神拯救我們脫離那自私
自利的思想。我們要知道，神呼召我們是有一定的目的的。
我們得救是爲要達到神的目的。你若沒有看見亞伯拉罕蒙召
的實質，你就不能看見你自己蒙召的意義。你若沒有看見亞
伯拉罕蒙召的關鍵到底是在那裏，你就不能看見你的職事。
你若沒有看見這個，你就像蓋房子沒有根基一樣。哦，我們
是何等容易忘記神所要作的！我們往往事情多一點，工作多
一點，那一個屬靈的呼召就遺失了。我們需要多次來到神面
2062 亞伯拉罕以撒雅各的神 - 第 25 頁
Abraham’s history can be divided into three sections. Genesis 12 through 14 form
the first section. The emphasis in this section is the land of Canaan. Chapters fifteen
through twenty-two form the second section. The emphasis in this section is his son.
Chapters twenty-three to twenty-five form the third section. It covers the events which
happened in Abraham’s old age. Let us first come to the first section.
Genesis 12:4-5 says, “So Abram departed, as the Lord had spoken unto him; and
Lot went with him: and Abram was seventy and five years old when he departed out of
Haran. And Abram took Sarai his wife, and Lot his brother’s son, and all their substance
that they had gathered, and the souls that they had gotten in Haran; and they went forth
to go into the land of Canaan; and into the land of Canaan they came.” After Abraham
heard God’s second calling in Haran, he left Haran and came to Canaan. But we have
to realize that it is possible for a person to reach Canaan without knowing why he is
there. Do not think that once we see the vision, everything will follow. It is one thing to
see the heavenly vision, but it is another thing to not disobey the heavenly vision. After
Abraham arrived in Canaan, verse 7 says, “And the Lord appeared unto Abram, and said,
Unto thy seed will I give this land: and there builded he an altar unto the Lord, who
appeared unto him.” This is the second time God appeared to Abraham and the third
time He spoke to him. God appeared and spoke once more so that Abraham would have
a clear and fresh impression of the things God had committed to him.
It is easy for us to lose the vision of God’s calling. Even if we are consciously
trying to be a proper Christian, it is still possible for us to lose our vision. We can
lose our vision even while we are working diligently day after day. Do not think
that only mundane things can blur our vision; even spiritual things can blur our
vision. If we do not live continuously in God’s appearing, it will be easy for us to
lose the vision of our calling. The calling that the church has received is the same
as the calling that Abraham received. But many people have not seen the hope
of this calling. Therefore, Paul prayed, “That you may know what is the hope of
His calling” (Eph. 1:18). “Hope” indicates the content of this calling, the things
included in God’s calling. May God deliver us from selfish thoughts. We know that
God calls us with a definite goal. Our salvation is to fulfill this goal. If we have not
seen the substance of Abraham’s calling, we will not see the meaning of our own
calling. If we have not seen the key to Abraham’s calling, we will not see our own
ministry. If we do not see this, we will be like those who build a house without
a foundation. How easy it is for us to forget what God wants to do! Many times,
when we have too much to do and the work becomes a little more hectic, we lose
sight of our spiritual calling. We need to come again and again to the Lord and
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 25
前說，『求你繼續向我顯現，求你繼續對我說話！』我們需
要一直繼續的看見，我們需要有一個永遠的看見，看見神的
那一個目的，看見神到底要作甚麼。
亞伯拉罕現在已經到了迦南地。他在迦南地的時候，有
幾件事發生：第一，他在迦南地築了三座壇；第二，他在
迦南地受了三次試煉。
亞伯拉罕築壇
亞伯拉罕到了迦南地之後，聖經記載他所到的第一個地方，
就是示劍；他在示劍築了一座壇。他所到的第二個地方，就是
伯特利；他在伯特利也築了一座壇。後來他離開伯特利，到了
埃及。後來他又從埃及上南地，又從南地回到伯特利，到了伯
特利和艾的中間，就是起先築壇的地方。後來他又到一個地
方，就是希伯崙，他在那裏又築了一座壇。亞伯拉罕在這三個
地方築了三座壇。這三個地方都有壇，這三個地方都是分別爲
聖的。聖經的記載給我們看見，神就是用這三個地方－示劍、
伯特利和希伯崙－來代表迦南地的。憑著神的眼光看迦南地，
有示劍的特點，有伯特利的特點，也有希伯崙的特點。這三個
地方的特點就是迦南地的特點。你看見這三個地方，你就知道
迦南地是甚麼地方。現在我們仔細來看這三個地方的特點。
一 示劍（肩膀）－有能力之地
『亞伯蘭…到了示劍地方摩利橡樹那裏；…耶和華向
亞伯蘭顯現，說，我要把這地賜給你的後裔；亞伯蘭就
在那裏爲向他顯現的耶和華築了一座壇。』（創十二 6 ～
7。）亞伯拉罕到了示劍。『示劍』在原文的意思是『肩
膀』。肩膀是人全身力量最大的地方，手所拿不起來的
東西，肩膀能承擔得起，所以示劍也就是有力量的意思。
迦南地的第一個特點，就是有能力。就是說，神把祂自
己的能力擺進迦南地去。迦南地不只是流奶與蜜之地，
並且是有能力之地。
我們從聖經中看到，神的能力不只是神奇的能力，並且
是生命的能力，是使人得著滿足的能力。主說，『人若喝
我所賜的水就永遠不渴；我所賜的水，要在他裏頭成爲泉
源，直湧到永生。』（約四 14。）哦，這是多麼有能力！
這是生命的能力！主的生命是使人得著滿足的能力！人有
2062 亞伯拉罕以撒雅各的神 - 第 26 頁
beseech Him: “Appear to me again and again, and speak to me again and again!”
We need to have a continuous seeing, an eternal seeing; we need to see God’s
goal and what God is doing.
Abraham had reached Canaan. After he arrived in Canaan, several things happened.
First, he built three altars in Canaan. Second, he was tested three times in Canaan.
ABRAHAM BUILDING AN ALTAR
After Abraham arrived in Canaan, the Bible tells us that the first place he went to
was Sichem (or Shechem). In Shechem he built an altar. The second place he went to
was Bethel, and there he also built an altar. Later he left Bethel and went to Egypt. Then
he went from Egypt to the south, and from the south he went back to Bethel, staying
in between Bethel and Hai (or Ai), the place where he first built an altar. Later he
went to another place, Hebron, and built another altar. In these three places, Abraham
built three altars. All three places have an altar, and all three places are sanctified. The
Bible shows us that God used these three places—Shechem, Bethel, and Hebron—to
represent Canaan. In God’s eyes, Canaan carries the characteristics of Shechem, Bethel,
and Hebron. The characteristics of these places are the characteristics of Canaan.
Once we see these three places, we will see what Canaan is like. Let us consider the
characteristics of these three places.
Shechem (Shoulder)—the Place of Strength
“And Abram passed through the land unto the place of Sichem, unto the plain of
Moreh...And the Lord appeared unto Abram, and said, Unto thy seed will I give this
land: and there builded he an altar unto the Lord, who appeared unto him” (Gen. 12:6-
7). Abraham arrived in Shechem. The meaning of the word Shechem in the original
language is “shoulder.” In the human body the shoulder is the place with the most
strength. The shoulder can lift what the hand cannot pick up. Therefore Shechem can
also mean “strength.” The first characteristic of Canaan is strength. This means that
God’s strength is in Canaan. Canaan is not just a place flowing with milk and honey; it is
also a place of strength.
The Bible shows us that God’s power is not only a miraculous power, but the power
of life; it is a power which satisfies man. The Lord said, “Whoever drinks of the water
that I will give him shall by no means thirst forever; but the water that I will give him
will become in him a spring of water gushing up into eternal life” (John 4:14). How
powerful this is! This is the power of life! The Lord’s life has a power that satisfies! Once
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了主的生命，就能永遠不渴，因爲他裏面已經得著滿足。
裏面得著滿足的人，裏面得著生命的人，是最有能力的人。
這樣的人，是示劍，是肩膀，是有能力的，是能彀負重的。
我們感謝神，讚美神，迦南地的特點就是有生命的能力。
在示劍有摩利的橡樹。『摩利』在原文的意思是『教師』
或『教訓』，這是有關於知識方面的。摩利的橡樹是在示
劍的地方，意思就是說，知識是從能力來的，知識是能力
的結果。換句話說，真實的屬靈的知識，都是從得著基督
的能力而來的。我們若沒有得著基督生命滿足的能力，我
們就沒有真實屬靈的知識，那就不能給人甚麼屬靈的東西。
神如果要得著一個器皿來恢復祂在地上的見證，那個器皿
就必須是一個特別的器皿；不是給他聽一些道理，乃是先
給了他滿足，先給了他生命的能力，然後他才有真實的知
識。這裏面的分別不知道有多麼大：一個是道理，一個是
生命；一個是從外面聽來的，一個是在裏面看見的；一個
是聽過了會忘記的，一個是住在裏面忘記不了的。如果有
人說，『我忘記了十字架，因爲這幾個月沒有人傳十字架，』
那是說明他所有的十字架，不過是道理，不過是在記憶裏
的，並不是在生命裏的。我們要記得，所有真實的知識都
是在生命的能力裏的。基督的能力，就是我們的能力。因
爲在我們裏面有這一個東西，所以我們能把這一個東西分
給別人。主所給我們的是裏面有能力，是裏面知道。那一
個『摩利』，是從能力來的。
我們在神面前要防備一件事，就是僅僅將我們所聽見的道
理去告訴人。我們必須自己有這一個屬靈的東西，才能把這
個東西分給別人。在屬靈的事情上，『聰明』的人恐怕反而
要多走一些彎路，因爲他們倚靠自己的聰明，就使他們離開
屬靈的道路更遠一些。但願主拯救我們脫離傳授的工作。
二 伯特利（神的家）－基督的身體
『從那裏他又遷到伯特利東邊的山，支搭帳棚；西邊是
伯特利，東邊是艾；他在那裏又爲耶和華築了一座壇，求
告耶和華的名。』（創十二 8。）神帶領亞伯拉罕，不只把
他帶到示劍，並且把他帶到伯特利。『伯特利』在原文的
意思是『神的家』。神不是要有幾千幾百個像參孫那樣有
能力，而又都是散漫的人，神也不是要把祂的活石堆成一
2062 亞伯拉罕以撒雅各的神 - 第 27 頁
a man possesses the Lord’s life, he will never thirst again, because he will be inwardly
satisfied. Those who are inwardly satisfied and who have received life within are the
most powerful ones. They are Shechem, the shoulder, and are powerful to bear much
burden. Thank and praise the Lord that one characteristic of Canaan is the power of life.
In Shechem there was the oak of Moreh (Gen. 12:6, ASV). The name Moreh means
“teacher” or “teaching” in the original language. It has something to do with knowledge.
The oak of Moreh was in Shechem. This means that knowledge comes from power and
that knowledge is the result of power. In other words, genuine spiritual knowledge
comes from the power of Christ. If we do not have the satisfying power of the life of
Christ, we will not have genuine spiritual knowledge and will not be able to convey
anything spiritual to others. If God is to have a vessel to recover His testimony on earth,
such a vessel must be a particular vessel. With such a vessel, the first need is not to be
taught doctrines; the first need is to be satisfied and to acquire the power of life. Then
there will be real knowledge. There is a tremendous difference here. One is a matter
of doctrine, while the other is a matter of life. One is the result of hearing something
outward, and the other is seeing something inward. One results in forgetting what one
hears, and the other results in receiving something unforgettable. If anyone says, “I no
longer remember the cross, because no one has preached about the cross during the
past few months,” this proves that the cross he has is only in doctrine and memory; it
is not in life. We have to remember that all genuine knowledge is found in the power of
life. Christ’s power is our power. Because we have something within us, we can share
the same thing with others. The Lord gives us inward power and inward knowledge.
Moreh comes from power.
We have to be careful not to give to others just the doctrines that we have heard.
We must have the spiritual thing itself before we can give it to others. In spiritual
matters the clever ones end up taking the circuitous way. They trust too much in their
cleverness, and as a result they wander farther away from the spiritual path. May the
Lord deliver us from objective teachings.
Bethel (the House of God)—the Body of Christ
“And he removed from thence unto a mountain on the east of Bethel, and pitched
his tent, having Bethel on the west, and Hai on the east: and there he builded an
altar unto the Lord, and called upon the name of the Lord” (Gen. 12:8). God brought
Abraham not only to Shechem, but to Bethel as well. The name Bethel in the original
language means “the house of God.” God is not after hundreds and thousands of strong,
but uncoordinated, men like Samson, and He is not after a pile of unorganized, living
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 27
個雜亂無章的石堆，神乃是要建造一個殿－神的家。迦南
地有一個特點，就是說，神的子民是神的殿，是神的家。
那一個家不是摩西在那裏管，而是神的兒子在那裏管，這
是希伯來三章六節告訴我們的。
神要興起一個器皿來達到祂的目的，這一個器皿必須就
是祂的家。不是光有幾個特別會傳福音的人就能達到祂的
目的，不是光有幾個會領復興會的人就能達到祂的目的。
光有示劍－能力－是不彀的，還得有伯特利才行。所有有
能力的人，必須成爲神的家，成爲基督的身體，才有用處。
神必須拯救我們脫離一切的個人主義。神救我們，不只要
我們作一個好的基督徒，並且要我們和祂的眾兒女在一起
成爲神的家，成爲一個身體。所以我們不應該有個人的『自
由』。可惜許多基督徒就是喜歡個人的『自由』，也真是
會保全他們個人的『自由』！弟兄姊妹，我們如果真知道
神的家的見證，真知道神的器皿是一個家，不是一塊一塊
散開的石頭，我們就必須學習彼此順服，除去個人單獨的
行動，學習與神的眾兒女一同走前面的路。
神的家不光是一個原則，神的家乃是一個生命。難處
就是在這裏：不少的基督徒，不過把基督的身體當作一
個原則，而沒有看見基督身體的生命。我們想想看，只
憑著一個原則去作而沒有生命，那有甚麼用處？我們以
爲甚麼事情都得大家合作，所以也只得與大家合作，而
心裏卻並不是那樣，那有甚麼用處？我們必須記得，身
體是一個生命，不只是一個原則。你如果不知道身體是
一個生命，而光是憑著一個原則去作，那你不過是外面
傚法而已。許多基督徒在神面前沒有受過對付，只是因
爲聽見弟兄們說不要單獨行動，要大家合作，所以他們
也學著作，豈知這不是學得來的。你和基督的關係，如
何不是學得來的，照樣，你和基督的身體的關係，也不
是學得來的。
怎麼能認識身體的生命呢？根本的條件是你的帳棚要搭
在伯特利和艾的中間；要西邊是伯特利，東邊是艾。不只
是伯特利的問題，艾的問題也在這裏。『艾』在原文的意
思是『堆』。伯特利是一個家，是神的家；艾是一個堆，
荒涼的堆。荒涼的堆，就是指舊造。艾所代表的，就是舊
造。我們如果要面向著神的家，那就必須背朝著荒涼的堆。
2062 亞伯拉罕以撒雅各的神 - 第 28 頁
stones. God’s intention is to build a temple—the house of God. One characteristic of
Canaan is that God’s people are the temple of God and the house of God. Hebrews 3:6
tells us that it was not Moses who was over this house, but the Son of God who is over
this house.
God wants to raise up a vessel to fulfill His purpose. Such a vessel must be His
house. A few particularly gifted gospel preachers will not fulfill such a purpose,
nor will a few capable revivalists do the job. It is not enough to have Shechem
(power) only. There must also be Bethel. All the powerful ones must become God’s
house and the Body of Christ before they can become useful. God has to deliver us
from all forms of individualism. God has not saved us only to be proper Christians,
but to be God’s house and one Body together with all His children. Therefore, we
should not have our personal “liberty.” Unfortunately, many Christians love their
personal liberty and are very good at preserving their personal liberty! Brothers
and sisters, if we are truly clear about the testimony of God’s house, and if we
know that God’s vessel is a house, not individual, scattered stones, we will learn to
submit to one another, reject any individual move, and take the same way as all of
God’s children.
God’s house is not only a principle, but a life. The problem is that many Christians
consider the Body of Christ merely as a principle; they have not seen the life of the
Body of Christ. What good is it if we try to do something according to a principle
without having the life to do it? We think that we should cooperate with one another in
everything, and we often reluctantly agree to cooperate, but our heart has no taste for
it. What is the use of doing such a thing? We have to remember that the Body is a life
and not merely a principle. If we do not know that the Body is a life, and if we merely
act according to a principle, we are only imitating in an outward way. Many Christians
have never been dealt with by the Lord. They have heard that they should not act
independently and that they should cooperate with others, and they try to practice
cooperation. However, they do not realize that this is something that one cannot learn
to do. Just as our relationship with Christ is not something we acquire by learning, our
relationship with the Body of Christ is not something that we acquire by learning.
How can we know the life of the Body? The basic condition for knowing the life
of the Body is that our tent must be pitched between Bethel and Ai. To our west
there should be Bethel, and to our east there should be Ai. It is not merely a matter
of Bethel, but a matter of Ai as well. The name Ai means “a heap” in the original
language. Bethel is a house, the house of God, while Ai is a heap, a desolate heap. The
desolate heap signifies the old creation; Ai symbolizes the old creation. If we are to
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 28
換句話說，一個基督徒如果肉體的生命沒有受過對付，他
就不能知道基督身體的生命。只有你東邊是艾的時候，你
西邊才是伯特利；你的東邊如果不是艾，你的西邊就不可
能是伯特利。進入基督的身體，享受身體的生命，活出身
體的生命，是從對付肉體的生命起的，是從對付天然的生
命起的。你如果要看見甚麼叫作神的家，你就必須在消極
方面拒絕荒涼的堆。只有神對付了你天然的生命，神使你
變成了一個輭的人，使你認識了天然的生命是該受審判的
東西，而不是可讚美的東西，這樣，你才能自然而然與其
他的弟兄姊妹合得起來，你才能活出基督身體的生命來。
叫我們和弟兄姊妹合不起來的，只有一個原因，就是我們
舊造的生命太強。我們的舊造一受對付，我們就自然而然
活出基督身體的生命來，就自然而然看見我們是基督身體
的一部分，我們是在身體裏面的。所以，舊造的生命必須
受對付，必須完全拒絕。在這一堆裏的，無論怎樣，只是
一個荒涼的堆，不是神的家。
對於舊造沒有審判過的基督徒，舊造乃是他所誇口
的，他還覺得他的那一個自己是好的。儘管他在口頭上
天天說自己輭弱，說自己敗壞，但是在實際上，他從來
沒有審判過。他沒有把敗壞當作是敗壞，他還把敗壞當
作是可愛的，他還以爲他和別人合不起來的地方是可寶
貴的。甚麼時候我們是這樣的話，就是我們最需要神的
憐憫的時候。
所以，總得有一天，神把我們帶到一個地步，使我們看
見我們自己沒有用處，我們自己沒有把握，然後，自然而
然的，我們就活在神的家裏。肉體沒有受過對付，而要活
出一個身體的生活，那是不可能的事。我們要求神給我們
看見，基督的身體不光是一個原則，更是一個生命。
三 希伯崙（交通）－交通的原則
『亞伯蘭就搬了帳棚，來到希伯崙幔利的橡樹那裏居住，
在那裏爲耶和華築了一座壇。』（創十三 18。） in Hebron, and built there an altar unto the Lord” (Gen. 13:18).
『希伯崙』在原文的意思是『交通』。神的家是一個
生命，交通是一個生活。沒有經過伯特利，就想住在希伯
崙，那是辦不到的事。我們要記得，希伯崙是在伯特利之
後的。有了神的家，然後才有交通。交通並不是若干人組
2062 亞伯拉罕以撒雅各的神 - 第 29 頁
turn our face towards God’s house, we must turn our back towards the desolate heap.
In other words, unless a Christian is dealt with in his fleshly life, he cannot possibly
know the Body of Christ. Only when we have Ai on the east will we have Bethel on
the west. If we do not have Ai on our east, we will not have Bethel on our west. One
begins his experience of the Body of Christ and enjoys and lives out the Body life by
dealing with the life of the flesh. If we want to find out what the house of God is, we
must deny the desolate heap on the negative side. Only after our natural life has been
dealt with by God, and only after we have been subdued to realize that the natural life
should be judged rather than praised, will we be joined spontaneously to the other
brothers and sisters. Only then will we be able to live out the life of the Body of Christ.
The only reason we cannot be joined to the other brothers and sisters is that the life
of our old creation is too strong. Once the old creation within us is dealt with, we will
spontaneously live out the life of the Body of Christ; we will see that we are a part of
the Body of Christ and that we are in the Body. Hence, the life of the old creation must
be dealt with and thoroughly denied. No matter what is in the heap, it is a desolate
heap and not the house of God.
For those Christians who have not passed through the judgment of the old creation,
the old creation is a boast to them. They still think that what they have in themselves is
good. Although they admit with their mouth that they are weak and corrupt, they have
never been judged in reality. They do not consider corruption to be corruption. Instead
they consider corruption to be something lovable. They consider the part in them
which cannot get along with others to be something noble. Whenever we find ourselves
in this state, that is the time we need God’s mercy the most.
One day God will bring us to the point where we realize our uselessness. We will
lose our self-confidence. Only then will we come into God’s house spontaneously. It is
impossible to live the Body life without having the flesh dealt with. We must ask the
Lord to show us that the Body of Christ is not just a principle, but a life.
Hebron (Fellowship)—the Principle of Fellowship
“Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is
The name Hebron means “fellowship” in the original language. God’s house is a
matter of life, while fellowship is a matter of living. It is impossible for one to live
in Hebron without first passing through Bethel. We have to remember that Hebron
comes after Bethel. Where there is God’s house, there is fellowship. Fellowship is not
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成一個團體，交通乃是在神的家裏面。沒有神的家，就沒
有交通。你的天然的生命如果沒有受對付，你就不能有交
通。乃是你天然的生命受了對付之後，你才活在身體裏
面，你才有交通。
伯特利好像是迦南地的中心。神把亞伯拉罕帶到伯特利
去住，亞伯拉罕一離開那裏，他就失敗。他從埃及回來的
時候，神帶他再回到伯特利，就是他從前築壇的地方。等
他在那裏穩定以後，神才讓他搬到希伯崙去。這是特別有
意思的。你看見了神的家－基督身體的生命－之後，你才
被引到交通裏。
這一個身體是事實，是實實在在的事實，你在這一個身
體裏面，你就自然而然與神其他的兒女有來往，有交通。你
把背朝著艾，審判了天然的生命，你就自然而然進入基督身
體的生命，也自然而然引到交通。凡真正認識甚麼是基督的
身體的人，自然而然不會與眾寡合，自然而然覺得自己靠不
住，自然而然覺得自己輭弱得很，自然而然與神的眾兒女有
交通。總得有一天，神把我們帶到一個地步，叫我們看見，
沒有交通就沒有法子走前面的路。神要給我們看見，一個人
不能的，在交通裏就能。這是希伯崙的意思。
在示劍那裏有橡樹，叫作摩利的橡樹；在希伯崙也有橡
樹，叫作幔利的橡樹。『幔利』在原文的意思是『肥美』、 oaks called the oaks of Mamre (Gen. 13:18, ASV). The name Mamre means “fatness” or
『剛強』。交通的結果就是肥美、剛強。所有的肥美，所 “strength” in the original language. The result of fellowship is fatness and strength. All
有的豐富，所有的剛強，都是從交通來的。 fatness, riches, and strength come from fellowship.
總起來說，示劍、伯特利、和希伯崙這三個地方，就是
代表迦南地的特點，也就是說，雖然全地的人都不認識神，
但是，在迦南地，神的子民認識神的能力，神的子民認識
基督的身體，神的子民認識交通。神的子民因著看見這些
的緣故，就能爲神作見證。必須站在這一種情形中，才能
維持神的見證。也就是在這三個特點上，才能彀獻燔祭，
神才肯接受。祭的問題不只是我們奉獻不奉獻，並且是神
接受不接受。有許多東西，我們要給神，但是神根本不要
那些東西。這三個地方都有祭壇，就是說，這是神所要的
地方，是神所接受的地方。
所以，基督徒在地上若要維持神的見證，他所有的屬靈的
知識就必須是從能力來的，不然，就沒有用處。只有一種知
a community organized by a number of people. Fellowship can only be found in the
house of God. Without God’s house it is impossible to have fellowship. If our natural
life is not dealt with, we cannot have any fellowship. We live in the Body and have
fellowship only when the natural life is dealt with.
Bethel appears to be the center of Canaan. God brought Abraham to Bethel to
dwell there. As soon as Abraham left Bethel, he failed. When he came back from
Egypt, God brought him back to Bethel, the place where he had built an altar. Only
after he settled down in Bethel did God gradually move him to Hebron. This is very
meaningful. One will be led into the fellowship only after he sees the house of God—
the life of the Body of Christ.
The Body is a fact; it is a real, definite fact. In this Body we spontaneously
communicate and fellowship with other children of the Lord. Once we turn our back
towards Ai and judge the natural life, we will enter into the life of the Body of Christ and
be brought into the fellowship spontaneously. Those who truly know the Body of Christ
are freed from individualism spontaneously. They do not trust in themselves, and they
realize that they are very weak. They fellowship with all the children of God. God must
bring us to the point where we cannot go on without fellowship. God will show us that
what is impossible with individuals is possible when it is done in fellowship. This is the
meaning of Hebron.
In Shechem there was an oak called the oak of Moreh. In Hebron there were also
In summary, Shechem, Bethel, and Hebron signify the characteristics of Canaan.
Although no one on the whole earth knows God, His people in Canaan know His
power, His Body, and fellowship. As a result of seeing this, God’s people become His
testimony. They must maintain themselves in such a condition before they can bear
God’s testimony. Only when they bear these three characteristics will they be able
to offer up burnt offerings, and only then will God accept the sacrifice. A sacrifice
is not only an offering, but there is also the element of God’s acceptance. We may
want to offer many things to God which He absolutely does not want. All three
places have altars. This means that these are the places that God wants and that
God accepts.
If a Christian wants to maintain God’s testimony on earth, his spiritual knowledge
must come from power. Otherwise, it is of no avail. The only kind of knowledge that

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識是有屬靈的價值的，就是那一個知識是從基督作我們的能
力所生出來的。我們很容易把聽來的知識當作我們自己的，
轉講給別人聽，這是沒有屬靈的價值的。願神憐憫我們這樣
的人！另一面，基督徒在主面前知道了甚麼叫作能力，有了
一些屬靈的經歷，就很容易作一個不順服的人，很容易以爲
只有他知道，別人不知道，所以他要作，所以他能作，他的
自己立刻顯出來了。因此神在這裏要我們注意祂的家。神的
家對於我們的要求是順服。你沒有法子活在神的家裏，如果
你憑著個人的意思去作。你看見身體生命的時候，就看見你
的地位，你不能越過你那個地位。一個蒙神啓示看見基督身
體的人，他就不能單獨行動。我們如果真看見身體的生命，
我們也就看見在神的家裏有約束，我們在那裏不能隨便活
動。同時，我們如果有了那一個身體的生命，我們就自然而
然與神的兒女有交通，就寶貴交通，就不覺得交通是一個重
擔。神的兒女如果不知道甚麼叫作神的家，也就不能與神的
兒女有交通。所有不會重看別的弟兄的人，不會把人當有的
尊敬、當有的稱讚、當有的地位給人的人，都因爲沒有看見
神的家。如果我們自己天然的生命受過對付，真知道甚麼叫
作身體的生命，就會學習寶貴別的弟兄，就會在聚會裏摸著
生命，得著幫助。許多時候我們來到一個聚會裏，你坐在那
裏，你覺得有生命，你覺得有幫助。你出去，碰著一個弟兄，
他卻說，今天的聚會不行，不行。但是，你覺得最不行的不
是別人，正是他。因爲他沒有站在神的家的地位上，他就不
能與人交通，他就得不著生命的供應。如果他的肉體受過對
付，看見了基督的身體，他就自然而然與人有交通，他就覺
得頂輭弱的弟兄姊妹都能給他幫助。
這就是迦南地的特點。在亞伯拉罕的經歷中，神特別揀
選這三個地方作他築壇的地方，這就是說，神的接受、神
的悅納、神的盼望、神的垂看，就是在這三個地方。
亞伯拉罕受試煉
亞伯拉罕到了迦南地之後，聖經給我們看見，他因爲迦南地
的問題，遭遇了三次試煉。現在我們把這三次試煉來看一下。
第一次試煉－遭遇饑荒
2062 亞伯拉罕以撒雅各的神 - 第 31 頁
has spiritual value is the knowledge that comes from Christ as our power. It is easy
for us to take the knowledge we have heard as our own and convey it to others, but
this has no spiritual value. May the Lord be merciful to us! However, when we find
out what power is before the Lord and acquire some spiritual experience, it is easy
for us to become disobedient. It is easy for us to think that we know what others do
not know, and that we can do many things. Immediately our self is exposed. At this
point, God turns our attention to His house. God’s house demands our obedience.
If we act according to our own will, we cannot live in God’s house. When we see
the life of the Body, we see our place in it, and we will not overstep. A person who
has received God’s revelation of the Body of Christ will not act independently. If
we truly see the life of the Body, we will see that there is restriction in the house of
God, and we will not move freely. At the same time, if we have the life of the Body,
we will spontaneously fellowship with other children of God, and we will treasure
this fellowship and not feel that it is a burden to us. If God’s children do not know
the meaning of God’s house, they will not be able to fellowship with God’s other
children. Whoever cannot honor the other brothers and cannot render them their
due respect, praise, and position has not seen the house of God. If our natural life
has been dealt with, and if we know what the life of the Body means, we will learn
to treasure the other brothers and to touch life and receive help in the meetings. We
often receive help and touch life when we come to the meetings. Yet when we leave
the meeting, another brother may come and tell us that the meeting was terrible and
wrong. Actually, what was terrible and wrong was not the meeting but the brother;
he did not take his stand in the house of God. As a result, he could not fellowship with
others and could not receive the supply of life from others. If his flesh is dealt with,
he will see the Body of Christ and spontaneously fellowship with others. He will find
that even the weakest brother or sister can render him some help.
These are the characteristics of Canaan. Among all of Abraham’s experiences, God
chose these three places for him to build altars. This means that God’s acceptance,
approval, hope, and countenance are upon these three places.
ABRAHAM BEING TRIED
After Abraham arrived in Canaan, the Bible shows us that he was tested three times
concerning the land of Canaan. Let us consider these three tests one by one.
The First Test—Famine
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 31
 亞伯拉罕到了伯特利之後，不久就顯出失敗。我們可以
說，這是神對付他，要他認識他的蒙召是出於神的憐憫，
不是因他自己好。亞伯拉罕不是生下來就好的，所以他與
別人一樣有失敗。十二章九節說，『亞伯蘭又漸漸遷往南
地去。』他的失敗就在這裏：神帶領他到神的家，但是他
不能長住在那裏，卻漸漸往南遷移；雖然他沒有立刻下到
埃及去，可是他已經到了南地。就是與埃及交界的地方。
他到了南地，結果就遭遇饑荒。十節：『那地遭遇饑荒，
因饑荒甚大，亞伯蘭就下埃及去，要在那裏暫居。』亞伯
拉罕已經到了與埃及交界的地方，所以很容易下到埃及去。
他到了埃及之後，在那裏撒了謊，在那裏受了法老的責備，
在那裏受了頂大的羞辱，（11 ～ 20，）然後他回到迦南來。
這是他第一次受的試煉。
這一個試煉是怎麼起頭的呢？以前神在示劍曾向亞伯拉
罕顯現，對他說，『我要把這地賜給你的後裔。』神是要
把這迦南地賜給他，他要不要這迦南地呢？亞伯拉罕並不
是一個很剛強的人，並沒有因爲神說要把這地給他，他就
把這地位守住。他怎樣呢？他一直往南走，至終他下埃及
去了。這就是第一個試煉的根源。第一個試煉就是要看亞
伯拉罕要不要這地。亞伯拉罕並沒有看見這地多麼寶貴，
所以，神要亞伯拉罕被建立在這地上，就不能不試煉他。
亞伯拉罕在埃及失敗以後，學了一個功課，就是知道了
迦南地的重要，也知道了撒謊是不對的，欺騙是不對的，
作神子民的人被埃及人責備是可恥的。所以，他怎麼作？
十三章一至三節：『亞伯蘭帶著他的妻子與羅得，並一切
所有的，都從埃及上南地去。亞伯蘭的金、銀、牲畜極多。
他從南地漸漸往伯特利去，到了伯特利和艾的中間，就是
從前支搭帳棚的地方。』他回到當初的地位來了。這一次
亞伯拉罕寶貴這地了。在這塊地上用不著撒謊，也就不會
受埃及人的責備。在這一塊地上，是能彀榮耀神的。
第二次試煉－羅得選擇地
亞伯拉罕回到迦南地之後，又受第二個試煉。第一個試煉，
是看亞伯拉罕對於這地的價值的認識如何，看他對於這地到底
寶貴不寶貴。等到他在埃及受到了失敗的教訓，認識了只有迦
南地是有價值的地方，於是他回到迦南地；在他回來以後，他
很容易伸出肉體的手來抓住迦南地，所以第二個試煉就來了。
2062 亞伯拉罕以撒雅各的神 - 第 32 頁
Soon after Abraham reached Bethel, failure set in. This was God’s dealing to show
him that his calling was of God’s mercy and was not due to his own goodness. Abraham
was not born good; he failed just as everyone else does. Genesis 12:9 says, “And Abram
journeyed, going on still toward the south.” This was his failure: God had brought him
to the house of God, but he did not stay there for long. Instead he moved gradually to
the south. Although he did not move immediately into Egypt, he was in the south at the
border of Egypt.
When he moved to the south, he encountered a famine. Verse 10 says, “And there
was a famine in the land: and Abram went down into Egypt to sojourn there; for the
famine was grievous in the land.” Abraham had reached the border of Egypt, and it was
very easy for him to go into Egypt. After he arrived in Egypt, he began to lie and was
rebuked by Pharaoh. There he suffered great shame (vv. 11-20). After this he returned
to Canaan. This was his first test.
How did this test start? God appeared to Abraham in Shechem and said to him,
“Unto thy seed will I give this land.” God intended to give Canaan to him. Did he want it?
Abraham was not a strong man. Although God promised to give him this land, Abraham
did not maintain his stand. What did he do? He kept moving to the south until he
reached Egypt. This was the cause of the first test. The first trial tested Abraham to see
if he wanted this land. Abraham did not see the preciousness of the land. In order to
establish him in the land, God had to test Abraham.
After his failure in Egypt, Abraham learned one lesson: He realized the importance
of Canaan and knew that it was wrong to lie or deceive. It was a shame for God’s people
to be rebuked by the Egyptians. What did he do? Genesis 13:1-3 says, “And Abram went
up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.
And Abram was very rich in cattle, in silver, and in gold. And he went on his journeys
from the south even to Bethel, unto the place where his tent had been at the beginning,
between Bethel and Hai.” He returned to his former position. Now Abraham knew how
to treasure the land. In this land there was no need to lie, and he did not need to bear
the reproach of the Egyptians. In this land he could glorify God.
The Second Test—Lot’s Choice of the Land
After Abraham returned to Canaan, he encountered the second test. The first test
was to see how much Abraham valued and treasured the land. After he learned the
lesson of defeat in Egypt, he realized that Canaan was the only place of value, and he
returned. After his return it was easy for him to exercise his fleshly hands to hold on to
Canaan. Therefore, there was a second test.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 32
 十三章五至七節：『與亞伯蘭同行的羅得，也有牛羣、
羊羣、帳棚。那地容不下他們，因爲他們的財物甚多，使
他們不能同居。當時迦南人，與比利洗人，在那地居住；
亞伯蘭的牧人，和羅得的牧人相爭。』到這時候，神要給
亞伯拉罕看見，神呼召他離開本地、本族、父家，他一半
已經順服了，可是還有一半沒有順服，就是他還沒有與羅
得分離。所以，神就藉著羅得來管教他。
十三章八至九節：『亞伯蘭就對羅得說，你我不可相
爭，你的牧人和我的牧人也不可相爭，因爲我們是骨肉。
徧地不都在你眼前麼？請你離開我，你向左，我就向右，
你向右，我就向左。』亞伯拉罕現在知道了－神的呼召
只在他身上，不在羅得身上。弟兄姊妹，我們必須看見，
得著神呼召作執事的人，不能帶著沒有神呼召的人一同
去作執事。亞伯拉罕現在看見神對於他作執事的呼召了，
所以他對羅得說，『請你離開我，你向左，我就向右，
你向右，我就向左。』他不用肉體的手來抓住這許多地，
他讓羅得去揀選。
我們要看見，在這裏一面是亞伯拉罕完成神所給他的呼召，
另一面是神給亞伯拉罕學一個功課，就是：神應許給他的迦
南地，用不著他用肉體的方法去維持。這是我們特別要學的
功課。神是把這地賜給亞伯拉罕，但是，用不著他用肉體的
方法去維持。神是把這地賜給亞伯拉罕，但這並不是說，亞
伯拉罕就得用肉體去抓住這地。我們要學一個功課，就是對
於神所應許給我們的東西，我們要相信神會保守，用不著我
們用屬地的方法來保守，用不著我們用血氣的能力來保守。
這是亞伯拉罕所受的第二次試煉，結果亞伯拉罕得勝了，
他能對羅得說，『你向左，我就向右，你向右，我就向左。』 Lot, “If thou wilt take the left hand, then I will go to the right; or if thou depart to the right
他不用自己的力量來保守。 hand, then I will go to the left.” He did not try to preserve anything with his own strength.
十三章十至十二節：『羅得舉目看見約但河的全平原，
直到瑣珥，都是滋潤的，…於是羅得選擇約但河的全平原，
往東遷移；他們就彼此分離了。亞伯蘭住在迦南地…。』
好的都被羅得選擇去了，亞伯拉罕還是住在迦南地。一切
認識神的人，都不是自己保護自己的人。如果你真認識神，
你就不用自己保護自己。如果神將迦南地給你，你就用不
著用你肉體的手來抓住。所以我們要學習相信神，要學習
2062 亞伯拉罕以撒雅各的神 - 第 33 頁
Genesis 13:5-7 says, “And Lot also, which went with Abram, had flocks, and herds, and
tents. And the land was not able to bear them, that they might dwell together: for their
substance was great, so that they could not dwell together. And there was a strife between the
herdmen of Abram’s cattle and the herdmen of Lot’s cattle: and the Canaanite and the Perizzite
dwelt then in the land.” God showed Abraham that although he had obeyed half of God’s
commandment to leave his country, his kindred, and his father’s house, he had not yet obeyed
the other half; he had not parted with Lot. Hence, God needed to discipline him through Lot.
Verses 8 and 9 say, “And Abram said unto Lot, Let there be no strife, I pray thee, between
me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the
whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand,
then I will go to the right; or if thou depart to the right hand, then I will go to the left.” Now
Abraham knew that God’s calling was only for him and not for Lot. Brothers and sisters, we
must realize that those who have been called to be the ministers cannot bring along those
who have not been called by God. Abraham saw God’s calling for him to be a minister, and
he said to Lot, “Separate thyself, I pray thee, from me: if thou wilt take the left hand, then I
will go to the right; or if thou depart to the right hand, then I will go to the left.” He would
not hold on to the land with fleshly hands; he was willing to let Lot make the choice.
On the one hand, Abraham had to fulfill God’s calling. On the other hand, God
had to teach him the lesson that there is no need to use fleshly methods to hold on
to God’s promised land of Canaan. We should take care to learn this lesson well. God
gave the land to Abraham, but this does not mean that Abraham could hold on to it
with his flesh. We must learn the lesson of trusting in God to preserve that which He
has promised us. There is no need for us to try to preserve it with earthly means or
fleshly energy.
This was the second test of Abraham. In the end he overcame, and he was able to say to
Genesis 13:10-12 says, “And Lot lifted up his eyes, and beheld all the plain of Jordan,
that it was well watered everywhere...Then Lot chose him all the plain of Jordan; and
Lot journeyed east: and they separated themselves the one from the other. Abram
dwelt in the land of Canaan...” The best portions were chosen by Lot, while Abraham
remained in Canaan. All those who know God do not vindicate themselves. If we truly
know God, we do not need to vindicate ourselves. If God has given Canaan to us, there
is no need for us to hold on to it with our fleshly hands. We have to learn to believe in
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 33
交託給神，要學習背十字架。亞伯拉罕信託神的結果，雖
然是居住在山地，但他還是在迦南地。羅得揀選了那些平
原，但他結果是往所多瑪去。
在這裏，我們看見亞伯拉罕進步了，他現在開始發亮了！
十四至十七節：
『羅得離別亞伯蘭以後，耶和華對亞伯蘭說，
從你所在的地方，你舉目向東西南北觀看；凡你所看見的
一切地，我都要賜給你和你的後裔，直到永遠；我也要使
你的後裔如同地上的塵沙那樣多，人若能數算地上的塵沙，
才能數算你的後裔。你起來，縱橫走遍這地，因爲我必把
這地賜給你。』在這裏，神再一次要把亞伯拉罕建立在那
地上。按人看，好像有一部分的地已經給羅得拿去了。但
就是在這一個時候，神來對亞伯拉罕說話，不必亞伯拉罕
伸出自己的手來作甚麼事。迦南地是主所賜給的，用不著
肉體的方法來保守。我們的保守是在乎相信神，不是在乎
我們用肉體的方法來抓住。但願主憐憫我們，拯救我們脫
離自己的手、自己的方法。
十三章十八節：『亞伯蘭就搬了帳棚，來到希伯崙幔利
的橡樹那裏居住…。』他經過了第二次的試煉，實在是進
步了，他搬到希伯崙來居住了。我們要知道，神所要的得
勝，是完全的得勝。當羅得選擇約但河全平原的時候，亞
伯拉罕可能外面得勝而裏面不得勝，可能外面說，『你向
左，我就向右，你向右，我就向左，』而裏面還盼望羅得
有一點良心，不至於那麼狠，把一切好的都選擇去。但是，
神把亞伯拉罕帶到一個地步，不只在外面得勝，並且在裏
面也得勝了。亞伯拉罕搬了帳棚，到希伯崙來住了。他真
是得勝了。
第三次試煉－
援救羅得並拒絕所多瑪的財物
第二個試煉過去了，第三個試煉又來了。十四章十一至
十二節：『四王就把所多瑪和蛾摩拉所有的財物，並一切
的糧食，都擄掠去了。又把亞伯蘭的姪兒羅得，和羅得的
財物擄掠去了；當時，羅得正住在所多瑪。』這是亞伯拉
罕爲了迦南地所受的最末了一次的試煉。
亞伯拉罕聽見了羅得被擄的消息，他並沒有說，『我早
2062 亞伯拉罕以撒雅各的神 - 第 34 頁
God, trust in Him, and bear the cross. Although the result of Abraham’s faith in God put
him on the hilly terrain, he was nevertheless in the land of Canaan. Lot chose the plain
but ended up in Sodom.
Here we see that Abraham had made some progress. From this time on, he began to
shine! Verses 14 through 17 say, “And the Lord said unto Abram, after that Lot was separated
from him, Lift up now thine eyes, and look from the place where thou art northward, and
southward, and eastward, and westward: for all the land which thou seest, to thee will I give
it, and to thy seed forever. And I will make thy seed as the dust of the earth: so that if a man
can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through
the land in the length of it and in the breadth of it; for I will give it unto thee.” Once more
God established Abraham in the land. Humanly speaking, a portion of it seemed to have
been taken by Lot. But at this juncture, God came and spoke to Abraham. There was no need
for Abraham to stretch out his hands to do anything. Canaan was given to him by the Lord,
and there was no need to preserve it with fleshly ways. Our vindication comes from our
trust in God; it does not depend on our holding on to anything with fleshly means. May the
Lord be merciful to us and deliver us from our own hands and our own ways.
Verse 18 says, “Then Abram removed his tent, and came and dwelt in the plain of
Mamre, which is in Hebron, and built there an altar unto the Lord.” Having passed the
second test, Abraham made some progress. He moved to Hebron. We have to realize that
God is after a total victory. While Lot was choosing the plain of Jordan, Abraham might
have overcome outwardly, but might not have overcome inwardly. Perhaps outwardly
he said, “If thou wilt take the left hand, then I will go to the right; or if thou depart to
the right hand, then I will go to the left.” But inwardly he might have hoped that Lot
would act according to his conscience and would not be so shrewd as to take the best
portions. Yet God brought Abraham through; he did not just overcome outwardly, but
also inwardly. He moved his tent and dwelt in Hebron. He had indeed overcome.
The Third Test—
Rescuing Lot and Rejecting the Riches of Sodom
The second test had passed, and the third test came. Genesis 14:11-12 says, “And
they took all the goods of Sodom and Gomorrah, and all their victuals, and went their
way. And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and
departed.” This was the last test Abraham experienced for the sake of the land.
When Abraham heard the news about his nephew’s captivity, he did not say, “I
knew that he should not have gone to such a place. When he did, surely God’s hand was
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 34
知道那個地是他不該去的，他如果去，神的手就要壓在他
身上。』他怎麼作呢？十四章十四節說，『亞伯蘭聽見他
弟兄被擄去，就率領他家裏生養的精練壯丁三百一十八人，
直追到但。』這給我們看見，亞伯拉罕真是一個得勝者。
他是勝過自己的，他被神帶到一個地步，沒有他個人的感
覺。不管羅得怎樣對待他，他還是認羅得是他的弟兄。雖
然羅得是一個從來沒有得勝的人，但羅得還是他的弟兄。
羅得這個人，在米所波大米是一個平常的人，到了哈蘭仍
是一個平常的人，到了迦南地還是一個平常的人，甚至於
爲自己選擇好地，往所多瑪去。羅得除了常爲惡人的淫行
憂傷（彼後二 7 ～ 8）以外，沒有別的長處，沒有其他的見
證。但是亞伯拉罕還是認羅得是他的弟兄。只有這樣站在
希伯崙－交通－的地位上的人，才能有屬靈的爭戰。爭戰
要有能力，就得裏面沒有不平。卽使弟兄對我們不起，我
們還得看他是一個弟兄，還得爲他禱告，還得甘心樂意的
幫助他。這樣的人，才有屬靈爭戰的能力。亞伯拉罕就是
站在這樣的地位上去爭戰，所以能戰勝敵人。
亞伯拉罕打敗了敵人，把被擄掠的羅得從敵人手裏奪回
來的時候，是他最容易驕傲的時候。這時候他很容易對羅
得說，『我早就對你說了，你不聽！』這時候他臉上很容
易顯出得意的樣子，好像虧得他救了羅得。但是，亞伯拉
罕並沒有這樣。
亞伯拉罕將被擄的一切財物奪回來，連他姪兒羅得和他
的財物，以及婦女、人民也都奪回來之後，有所多瑪王出
來在沙微谷迎接他。又有撒冷王麥基洗德帶著餅和酒出來
迎接他。『所多瑪王對亞伯蘭說，你把人口給我，財物你
自己拿去吧。』（創十四 21。）這時，亞伯拉罕已經學會
了功課，他並沒有覺得這些財物是他辛苦打仗得來的，是
他該得的；相反的，『亞伯蘭對所多瑪王說，我已經向天
地的主，至高的神耶和華起誓；凡是你的東西，就是一根
線、一根鞋帶，我都不拿，免得你說，我使亞伯蘭富足。』
（22 ～ 23。）他在這裏站在一個地位上，給人看見，除了
耶和華之外，誰也不能給他甚麼。
亞伯拉罕稱神爲『天地的主』！我們不要輕看這句話。
這是說明因爲在地上有亞伯拉罕爲神站住的緣故，所以不
只天是祂的，地也是祂的了。神不只是天上的主，並且是
2062 亞伯拉罕以撒雅各的神 - 第 35 頁
heavy upon him.” What did Abraham do? Verse 14 says, “And when Abram heard that
his brother was taken captive, he armed his trained servants, born in his own house,
three hundred and eighteen, and pursued them unto Dan.” This shows that Abraham
was truly an overcomer. He overcame his self and was brought to the point where he
no longer had any personal feelings. It did not matter how Lot had treated him; he still
recognized Lot as his brother. Although Lot had never overcome, he was still Abraham’s
nephew. Lot was an ordinary man in Mesopotamia, he was an ordinary man when he
reached Haran, and he was an ordinary man after he reached Canaan. He even chose
the good land for himself and moved to Sodom. Lot had no virtue except his sorrow
over the licentious manner of life of the lawless (2 Pet. 2:7-8); he had no testimony
other than this one. Yet Abraham still recognized him as his nephew. Only those who
stand on the ground of Hebron, that is, the ground of fellowship, can engage in spiritual
warfare. In order to have the strength for warfare, we must not harbor any complaint
within us. Even if our brother has wronged us, we should still consider him our brother,
and we should still pray for him and help him unreservedly. Only this kind of person
can have the power to fight the spiritual battle. Abraham fought by standing on this
ground. Therefore, he was able to overcome the enemy.
When Abraham defeated the enemy and took back Lot from the hand of the enemy,
it would have been very easy for him to become proud. It would have been very easy
for him to say to Lot, “I told you so, but you would not listen!” It would have been very
easy for him to have had an expression of contempt on his face, as if Lot owed him
something for such a deliverance. Yet Abraham did not show any such expression.
After Abraham brought back all the goods, including his nephew Lot and his goods
and the women and the people, the king of Sodom went out to meet him at the valley
of Shaveh. Melchizedek king of Salem also brought forth bread and wine to meet him.
“And the king of Sodom said unto Abram, Give me the persons, and take the goods to
thyself” (Gen. 14:21). Abraham had learned the lesson. He did not consider the goods
as trophies of his hard-fought battle and that he deserved them. On the contrary, “Abram
said to the king of Sodom, I have lifted up mine hand unto the Lord, the most high God,
the possessor of heaven and earth, that I will not take from a thread even to a shoe-
latchet, and that I will not take any thing that is thine, lest thou shouldest say, I have
made Abram rich” (vv. 22-23). He took a certain stand and showed others that, other
than Jehovah, no one could give him anything.
Abraham called God “the possessor of heaven and earth”! We should not think
lightly of this title. This means that because of Abraham’s stand for the Lord, heaven
became the Lord’s, and the earth became the Lord’s. God was no longer the Lord of
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 35
天地的主了！亞伯拉罕稱神爲天地的主，並不是他自己發
明的，乃是從麥基洗德那裏學來的。當他殺敗基大老瑪和
與他同盟的王回來的時候，在沙微谷，就是王谷，遇見了
麥基洗德。他打了勝仗之後，並不是在高大的城牆上遇見
人，而是在卑微的山谷裏遇見人。在那裏，麥基洗德帶著
餅和酒出來迎接他，爲他祝福說，『願天地的主，至高的
神，賜福與亞伯蘭；至高的神把敵人交在你手裏，是應當
稱頌的。』（19 ～ 20。）在這裏，因爲有一個人在地上爲
神站住了，所以麥基洗德說，神是天地的主。這是全部聖
經第一次說神是天地的主。因爲有亞伯拉罕在地上得了勝，
神開始被稱爲天地的主了！
亞伯拉罕受了各種各樣的試煉，終於他得勝了！這是神
在亞伯拉罕身上所作的工作。天地的主，至高的神，是應
當稱頌的！
2062 亞伯拉罕以撒雅各的神 - 第 36 頁
heaven only, but the possessor of heaven and earth! Abraham did not invent the title “the
possessor of heaven and earth”; he learned this from Melchizedek. After he slaughtered
Chedorlaomer and the other kings, he met Melchizedek at the valley of Shaveh, which
was the king’s dale. After he won the victory, he did not meet others at the height of
the city wall, but at the bottom of a humble valley. Melchizedek came to him with bread
and wine and blessed him, saying, “Blessed be Abram of the most high God, possessor
of heaven and earth: and blessed be the most high God, which hath delivered thine
enemies into thy hand” (vv. 19-20). Because a man stood on earth for God, Melchizedek
was able to proclaim God as the possessor of heaven and earth. This is the first time in
the Bible that God was called the possessor of heaven and earth. After Abraham won
the victory on earth, God was called the possessor of heaven and earth!
Abraham had passed through all the tests. In the end he overcame! This was God’s
work on Abraham. Blessed be the most high God, the possessor of heaven and earth!
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 36
 第四章
亞伯拉罕與兒子（上）－
神的應許與亞伯拉罕的信心－
讀經：
羅馬書四章三節：『經上說甚麼呢？說，『亞伯拉罕信神， Rom. 4:3 For what does the Scripture say? "And Abraham believed God, and it was
這就算爲他的義。』』 accounted to him as righteousness."
十七至二十二節：『亞伯拉罕所信的，是那叫死人復活
使無變爲有的神，他在主面前作我們世人的父；如經上所記：
『我已經立你作多國的父。』他在無可指望的時候，因信
仍有指望，就得以作多國的父，正如先前所說，『你的後
裔將要如此。』他將近百歲的時候，雖然想到自己的身體
如同已死，撒拉的生育已經斷絕，他的信心還是不輭弱；
並且仰望神的應許，總沒有因不信，心裏起疑惑；反倒因信，
心裏得堅固，將榮耀歸給神。且滿心相信，神所應許的必
能作成；所以這就算爲他的義。』
加拉太書四章二十三至二十六節：『然而那使女所生的，
是按著血氣生的；那自主之婦人所生的，是憑著應許生的，
這都是比方；那兩個婦人，就是兩約；一約是出於西乃山，
生子爲奴，乃是夏甲。這夏甲二字是指著亞拉伯的西乃山，
與現在的耶路撒冷同類；因耶路撒冷和她的兒女都是爲奴
的。但那在上的耶路撒冷是自主的，她是我們的母。』
二十八節：『弟兄們，我們是憑著應許作兒女，如同以撒一樣。』
創世記十五章：『這事以後，耶和華在異象中有話對亞
伯蘭說，亞伯蘭你不要懼怕，我是你的盾牌，必大大的
賞賜你。亞伯蘭說，主耶和華阿，我旣無子，你還賜我
甚麼呢？並且要承受我家業的，是大馬色人以利以謝。
亞伯蘭又說，你沒有給我兒子，那生在我家中的人，就
是我的後嗣。耶和華又有話對他說，這人必不成爲你的
後嗣，你本身所生的，才成爲你的後嗣。於是領他走到
外邊，說，你向天觀看，數算眾星，能數得過來麼？又
對他說，你的後裔將要如此。亞伯蘭信耶和華，耶和華
2062 亞伯拉罕以撒雅各的神 - 第 37 頁
CHAPTER FOUR
ABRAHAM AND HIS SON (1)
GOD’S PROMISE AND ABRAHAM’S FAITH
Scripture Reading:
17-22 (As it is written, "I have appointed you a father of many nations") in the sight
of God whom he believed, who gives life to the dead and calls the things not being as
being. He beyond hope believed in hope in order that he might become the father of
many nations, according to that which was spoken, "So shall your seed be." And not
weakening in his faith, he considered his own body as already dead, being about a
hundred years old, as well as the deadening of Sarah's womb; But with regard to the
promise of God, he did not doubt in unbelief, but was empowered by faith, giving glory
to God And being fully persuaded that what He had promised He was able also to do.
Therefore also it was accounted to him as righteousness.
Gal. 4:23-26 However the one of the maidservant was born according to the flesh,
but the one of the free woman was born through promise. These things are spoken
allegorically, for these women are two covenants, one from Mount Sinai, bringing forth
children unto slavery, which is Hagar. Now this Hagar is Sinai the mountain in Arabia
and corresponds to the Jerusalem which now is, for she is in slavery with her children.
But the Jerusalem above is free, which is our mother;
28 But you, brothers, in the way Isaac was, are children of promise.
Gen. 15 After these things the word of Jehovah came to Abram in a vision, saying, Do
not be afraid, Abram; I am your shield and your exceedingly great reward. And Abram
said, O Lord Jehovah, what will You give me, for I go childless, and the heir of my house
is Eliezer of Damascus? And Abram said, Since You have given me no seed, therefore,
a servant in my house is my heir. But then the word of Jehovah came to him, saying,
This man shall not be your heir, but he who will come out from your own body shall
be your heir. And He brought him outside and said, Look now toward the heavens, and
count the stars, if you are able to count them. And He said to him, So shall your seed be.
And he believed Jehovah, and He accounted it to him as righteousness. Then He said
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 37
就以此爲他的義。耶和華又對他說，我是耶和華，曾領
你出了迦勒底的吾珥，爲要將這地賜你爲業。亞伯蘭說，
主耶和華阿，我怎能知道必得這地爲業呢？祂說，你爲
我取一隻三年的母牛，一隻三年的母山羊，一隻三年的
公綿羊，一隻斑鳩，一隻雛鴿。亞伯蘭就取了這些來，
每樣劈開分成兩半，一半對著一半的擺列，只有鳥沒有
劈開。有鷙鳥下來落在那死畜的肉上，亞伯蘭就把牠嚇
飛了。日頭正落的時候，亞伯蘭沉沉的睡了；忽然有驚
人的大黑暗落在他身上。耶和華對亞伯蘭說，你要的確
知道，你的後裔必寄居別人的地，又服事那地的人，那
地的人要苦待他們四百年；並且他們所要服事的那國，
我要懲罰，後來他們必帶著許多財物，從那裏出來。但
你要享大壽數，平平安安的歸到你列祖那裏，被人埋葬。
到了第四代，他們必回到此地，因爲亞摩利人的罪孽，還
沒有滿盈。日落天黑，不料有冒煙的爐，並燒著的火把，
從那些肉塊中經過。當那日，耶和華與亞伯蘭立約，說，
我已賜給你的後裔，從埃及河直到伯拉大河之地；就是
基尼人、基尼洗人、甲摩尼人、赫人、比利洗人、利乏
音人、亞摩利人、迦南人、革迦撒人、耶布斯人之地。』
十六章一至四節上：『亞伯蘭的妻子撒萊不給他生兒
女；撒萊有一個使女名叫夏甲，是埃及人。撒萊對亞伯
蘭說，耶和華使我不能生育，求你和我的使女同房，或
者我可以因她得孩子。亞伯蘭聽從了撒萊的話；於是亞
伯蘭的妻子撒萊，將使女埃及人夏甲給了丈夫爲妾；那
時亞伯蘭在迦南已經住了十年。亞伯蘭與夏甲同房，夏
甲就懷了孕。』
十五至十六節：『後來夏甲給亞伯蘭生了一個兒子；亞
伯蘭給他起名叫以實瑪利。夏甲給亞伯蘭生以實瑪利的時
候，亞伯蘭年八十六歲。』
關於迦南地的問題，亞伯拉罕已經解決了。從創世記十五章
起，我們就看見另外有一個問題發生。那就是關於兒子的問題。 matter of his son. This does not mean that Canaan is no longer an issue after chapter
當然這並不是說，從十五章起再也不題到迦南地了，這乃是說， fifteen. It only means that the focus is no longer on Canaan, but on the seed.
中心點已經不是關於迦南地的問題，而是關於後裔的問題了。
神的應許
2062 亞伯拉罕以撒雅各的神 - 第 38 頁
to him, I am Jehovah who brought you out of Ur of the Chaldeans to give you this land
to inherit it. And he said, O Lord Jehovah, how will I know that I will inherit it? And He
said to him, Bring Me a three-year-old heifer and a three-year-old female goat and a
three-year-old ram and a turtledove and a young pigeon. And he brought Him all these
and cut them in two in the middle and laid the half of each opposite the other, but the
birds he did not cut in two. And the birds of prey came down upon the carcasses, and
Abram drove them away. And when the sun was going down, a deep sleep fell upon
Abram; and, behold, a terror and great darkness fell upon him. And He said to Abram,
Know assuredly that your seed will be sojourners in a land that is not theirs, and they
will serve them; and they will afflict them four hundred years. But I will also judge that
nation, whom they will serve, and afterward they will come out with great possessions.
But as for you, you will go to your fathers in peace; you will be buried in a good old age.
And in the fourth generation they will come here again, for the iniquity of the Amorites
is not yet complete. And when the sun went down and it was dark, there came a
smoking furnace and a torch of fire which passed between these pieces. On that day
Jehovah made a covenant with Abram, saying, To your seed do I give this land, / From
the river of Egypt to the great river, the river Euphrates: The land of the Kenites and
the Kenizzites and the Kadmonites And the Hittites and the Perizzites and the Rephaim
And the Amorites and the Canaanites and the Girgashites and the Jebusites.
16:4a Now Sarai, Abram's wife, bore him no children; and she had an Egyptian
female servant, whose name was Hagar. And Sarai said to Abram, Because Jehovah
has prevented me from bearing, please go in to my female servant; perhaps I will have
children through her. And Abram listened to the voice of Sarai. So after Abram had
dwelt ten years in the land of Canaan, Sarai, Abram's wife, took Hagar the Egyptian,
her female servant, and gave her to Abram her husband to be a wife. And he went in to
Hagar, and she conceived;
15-16 And Hagar bore Abram a son, and Abram called the name of his son, whom
Hagar bore, Ishmael. And Abram was eighty-six years old when Hagar bore Ishmael
to Abram.
The matter of Canaan was settled for Abraham, but from Genesis 15, we see the
God’s Promise
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 38
 創世記十五章一節：『這事以後，耶和華在異象中有話
對亞伯蘭說，亞伯蘭你不要懼怕，我是你的盾牌，必大大
的賞賜你。』最後一句話也可譯作：『我是你的盾牌，你
的極大的賞賜。』『賞賜』是名詞，不是動詞。
就在亞伯拉罕打了勝仗之後，神說這樣的話，這是特別有意
思的。我們要知道，亞伯拉罕不過是一個人，他的得勝是人的
得勝，並不是超人的得勝。雖然神給他一個得勝，但是神並沒
有使他超越過人。因此，當他從麥基洗德那裏有餅有酒可以享
受的時候，他很容易拒絕所多瑪王的財物，很容易甚麼都不要；
但是，在他得勝以後，興奮過了以後，熱鬧過了以後，只有他
一個人在帳棚裏思前想後的時候，他就不免想到因援救羅得而
開罪於四王，因拒絕財物而又失歡於所多瑪王，於是，他不免
畏懼起來了。這從神對亞伯拉罕所說的話裏可以看得出來。神
說話都是有原因的，因爲亞伯拉罕懼怕，所以神對他說，『你
不要懼怕。』爲甚麼可以不懼怕呢？神告訴他有兩個原因：
（一）『我是你的盾牌，』再也沒有人能攻擊你；（二）我是
『你的極大的賞賜』，所以你所失去的一切，在我身上都能得
著。神在這裏對亞伯拉罕說了安慰的話。
二節：『亞伯蘭說，主耶和華阿，我旣無子，你還賜我甚
麼呢？並且要承受我家業的，是大馬色人以利以謝。』亞伯
拉罕對神這樣說，意思是說他的問題沒有這麼簡單。他好像
是在反問主說，『主，你還不知道麼？』真的，主也喜歡聽
我們對祂說話。一面主要我們敬畏祂，另一面祂也喜歡聽我
們說話。神說話，我們聽；我們說話，神也聽。亞伯拉罕在
這裏對神表示說，他的問題並不是財物的問題，乃是兒子的
問題。迦南地的問題是解決了。現在兒子的問題來了。亞伯
拉罕說，『我旣無子，你還賜我甚麼呢？並且要承受我家業
的，是大馬色人以利以謝。』大馬色人不是他生的，不是他
的兒子，他雖然曾聽見神的話說，『我必叫你成爲大國，』
『我也要使你的後裔如同地上的塵沙那樣多，』可是，迦南
地的問題是解決了，兒子還沒有生哪！
神在這裏要我們學一個功課，就是：難道神不知道麼？難
道神不知道亞伯拉罕需要一個兒子麼？神知道。但是，神喜
歡我們作祂的朋友，神喜歡我們進入祂的心，神喜歡我們進
入祂的思想，神喜歡我們對祂這樣說。亞伯拉罕就是這樣進
入了神的心意。神應許他有兒子，但神把他帶到一個地步，
2062 亞伯拉罕以撒雅各的神 - 第 39 頁
Genesis 15:1 says, “After these things the word of the Lord came unto Abram in a
vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.”
It was very meaningful for God to reassure Abraham with such a word even though
he had just come back from a victory. We have to realize that Abraham was only a man,
and his victory was the victory of a man; it was not a superhuman victory. Although
God granted him a victory, He did not make him superhuman. It was easy for Abraham
to refuse the riches of Sodom when he had the enjoyment of the bread and the wine
from Melchizedek; it was easy for him to deny everything then. But after the moment of
victory, when the excitement and uproar were over, and when he began to contemplate
in his tent, he would undoubtedly worry about how he had offended the four kings by
saving Lot, and how he had offended the king of Sodom by declining his goods. It was
unavoidable for him to have some fear. We can detect this from God’s word to Abraham.
God always has a reason when He speaks. God said, “Fear not,” because Abraham was
afraid. God gave him two reasons to not fear: (1) “I am thy shield;” no one could attack
him anymore. (2) “I am...thy exceeding great reward”; therefore, whatever Abraham
lost he could find in Him. God was comforting Abraham.
Verse 2 says, “And Abram said, Lord God, what wilt thou give me, seeing I go
childless, and the steward of my house is this Eliezer of Damascus?” Abraham
told the Lord that his problem was not that simple. It seemed as if he turned the
question back to the Lord: “Lord, don’t You know?” The Lord likes to hear us speak.
On the one hand, the Lord wants us to fear Him. On the other hand, He likes to
hear us speak. When God speaks, we listen. When we speak, God listens. Abraham
was telling God that his problem was not one of goods, but of a son. The matter
of Canaan had been settled. Now there was the problem of a son. He said, “What
wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer
of Damascus?” This man from Damascus was not begotten of him; he was not
Abraham’s son. Although Abraham had heard God say, “I will make of thee a great
nation” and “I will make thy seed as the dust of the earth,” and although the matter
of Canaan was settled, he still had no son!
God is teaching us a lesson here. Does He not know everything? Did He not know
Abraham’s need for a son? Yes, God knows, but He likes to see us being His friends. He
wants us to enter into His heart and His mind, and He wants us to speak to Him this
way. Abraham entered into God’s mind in this way. God had promised him a son, but He
wanted Abraham to ask for it himself. Abraham was saying that if God wanted a nation,
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 39
要他自己向神要。亞伯拉罕的意思是說，神如果要在地上有
一個國，就必須使他有兒子，並且必須是自己生的，不是買
來的。這一個國必須是他生出來的人成功的，不是買來的人
成功的；這一個國應該是兒子，不是僕人。亞伯拉罕看見，
無論是那三百一十八個精練的壯丁也罷，無論是大馬色人
以利以謝也罷，都不能解決他的問題；必須是他生的，才能
解決他的問題，這是亞伯拉罕對神說話的意思。亞伯拉罕真
是神的朋友！他進入了神的心意！在亞伯拉罕看來，沒有兒
子，那就地是空的，應許也是空的！沒有兒子，就永遠得不
著祝福。這一個看見，也是神在亞伯拉罕身上工作的結果。
亞伯拉罕說了這些話以後，神並不馬上說話，神讓他再
說下去。神是很會聽話的神。三節：『亞伯蘭又說，你沒
有給我兒子，那生在我家中的人，就是我的後嗣。』
亞伯拉罕因信稱義
四至六節：『耶和華又有話對他說，這人必不成爲你的
後嗣，你本身所生的，才成爲你的後嗣。於是領他走到外
邊，說，你向天觀看，數算眾星，能數得過來麼？又對他說，
你的後裔將要如此。亞伯蘭信耶和華，耶和華就以此爲他
的義。』這是全部聖經第一次題起信心的地方。亞伯拉罕
是信心的祖宗，他在這裏的的確確信神的話，神就以此爲
他的義。
神對亞伯拉罕說，『你本身所生的，才成爲你的後嗣。』
這給我們看見，神要達到祂的目的，並不是藉著招聚來
的人，乃是藉著神所生的人。不是神所生的，就不能算
數，不能達到神的目的。神永遠的旨意，是藉著神所生
的人成功的。
神又對亞伯拉罕說，天上的星你能數得過來麼？你的後
裔要像天上的星那樣多。亞伯拉罕信神，神就以此爲他的
義。這就是我們在前面所說的，神如果要在許多人身上有
所得著，神就必須先在一個人身上作工，先在一個人身上
有所得著。神需要許多信的人，就需要一個人先信。現在
亞伯拉罕信了神，神就以此爲他的義。
十字架的道路
2062 亞伯拉罕以撒雅各的神 - 第 40 頁
He had to give him a son, and the son had to be born of his own house, rather than from
somewhere else. The nation had to be brought in through one begotten of him, not
through one bought by him. The nation should belong to his sons, not to his servants.
Abraham realized that none of his three hundred eighteen trained servants nor Eliezer
of Damascus could solve this problem. He needed someone begotten of him. Only
someone begotten of him could solve the problem. This was what he meant when he
spoke with God. Abraham was indeed a friend of God! He had entered into God’s heart!
Without a son, the land would have been vain and the promise would have been useless
to Abraham! Without a son he could have never received the blessings. This realization
was a result of God’s work in Abraham.
After Abraham spoke, God did not immediately answer. He allowed Abraham to go
on speaking. God is a God who is very good at listening. Verse 3 says, “And Abram said,
Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.”
Abraham Justified by Faith
Verses 4 through 6 say, “And, behold, the word of the Lord came unto him, saying,
This shall not be thine heir; but he that shall come forth out of thine own bowels shall
be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and
tell the stars, if thou be able to number them: and he said unto him, So shall thy seed
be. And he believed in the Lord; and he counted it to him for righteousness.” This is the
first time the Bible speaks of faith. Abraham is the father of faith. He believed God’s
word in a definite way, and God counted it to him for righteousness.
God told Abraham, “He that shall come forth out of thine own bowels shall be thine
heir.” This shows us that God’s goal is not achieved through the many people He has
gathered, but through those whom He has begotten. Those who are not begotten of
God do not count; they cannot fulfill God’s purpose. God’s eternal purpose is fulfilled
through those whom He has begotten.
God asked Abraham if he could count the stars in heaven and told him that his
descendants would be as numerous as the stars. Abraham believed in God, and God
counted it to him for righteousness. As we have mentioned previously, God first had
to work on one person and gain something in him before He could gain something
through many others. In order for God to have many believers, He first had to gain one
believer. Abraham believed in God, and God counted it to him for righteousness.
THE WAY OF THE CROSS
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 40
 我們要特別注意下面幾句話：『耶和華又對他說，我是
耶和華，曾領你出了迦勒底的吾珥，爲要將這地賜你爲業。
亞伯蘭說，主耶和華阿，我怎能知道必得這地爲業呢？』
（創十五 7 ～ 8。）神起頭就對他說，『我是你的盾牌，你
的極大的賞賜；』但是他說，『我沒有兒子。』神又對他說，
你本身所生的，才成爲你的後嗣，你的後嗣要像天上的星
那樣多；而他在這裏卻又要神給他第二個憑據。他的意思
是要知道怎樣能彀必得這地爲業。對於神的應許，亞伯拉
罕是信的，神也說他信；他這樣問神。並不是不信的表示，
乃是爲著信而要有一個憑據。神對於他這一個問題的答覆，
也使我們這些信的人明白怎樣能達到神的目的。
神怎樣答覆他呢？九至十節：『祂說，你爲我取一隻三
年的母牛，一隻三年的母山羊，一隻三年的公綿羊，一隻
斑鳩，一隻雛鴿。亞伯蘭就取了這些來，每樣劈開分成兩
半，一半對著一半的擺列，只有鳥沒有劈開。』又十二節：
『日頭正落的時候，亞伯蘭沉沉的睡了；忽然有驚人的大
黑暗落在他身上。』又十七至十八節：『日落天黑，不料
有冒煙的爐，並燒著的火把，從那些肉塊中經過。當那日，
耶和華與亞伯蘭立約，說，我已賜給你的後裔，從埃及河
直到伯拉大河之地。』這就是神的答應。
『每樣劈開分成兩半，一半對著一半的擺列…有冒煙的
爐，並燒著的火把，從那些肉塊中經過。』這是憑據，這
也就是十字架的道路。甚麼叫作『劈開分成兩半』？『劈
開分成兩半』就是死，就是十字架。甚麼叫作『從那些肉
塊中經過』？『從那些肉塊中經過』就是經過死，就是經
過十字架。在這裏，神就是要給亞伯拉罕看見，他能『得
這地爲業』，是在乎十字架的工作；他的後裔將來能站在
這地上，是因爲有十字架的死。
我們必須看見十字架是一切屬靈生活的根基。沒有經過
十字架，就沒有法子爲神活在地上。卽使我們能講一篇十
字架的道理，但是，如果我們這個人不是經過十字架對付
的人，那也沒有屬靈的用處。主給我們看見，只有從十字
架經過的，才有冒煙的爐，才有燒著的火把。換句話說，
只有從死裏經過的，才有試煉的潔淨，才有真實的亮光。
2062 亞伯拉罕以撒雅各的神 - 第 41 頁
We have to pay attention to the following words: “And he said unto him, I am the
Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
And he said, Lord God, whereby shall I know that I shall inherit it?” (Gen. 15:7-8). In
the beginning God said to him, “I am thy shield, and thy exceeding great reward.” But
Abraham said to the Lord, “I go childless.” God then told him that only he who came
forth out of his own bowels would be his heir, and that his seed would be as the stars
in heaven. Then he asked God for more proof. He wanted to know how he could be
assured that the land would be his inheritance. Abraham believed God’s promise,
and God acknowledged his faith. His question was not an indication of unbelief, but a
request for a sign for his faith. In answering this question, God shows the believers His
way of reaching His goal.
How did God answer him? Verses 9 and 10 say, “And he said unto him, Take me a
heifer of three years old, and a she goat of three years old, and a ram of three years
old, and a turtledove, and a young pigeon. And he took unto him all these, and divided
them in the midst, and laid each piece one against another: but the birds divided he
not.” Verse 12 says, “And when the sun was going down, a deep sleep fell upon Abram;
and, lo, a horror of great darkness fell upon him.” Verses 17 and 18 say, “And it came to
pass, that, when the sun went down, and it was dark, behold a smoking furnace, and
a burning lamp that passed between those pieces. In that same day the Lord made a
covenant with Abram, saying, Unto thy seed have I given this land, from the river of
Egypt unto the great river, the river Euphrates.” This was God’s answer.
Abraham “divided them in the midst, and laid each piece one against
another...behold a smoking furnace, and a burning lamp that passed between those
pieces.” This is the proof. It is a picture of the way of the cross. What does it mean to
divide “in the midst”? To divide in the midst is to die; it is the cross. What does it mean
to pass “between the pieces”? To pass “between the pieces” is to die, which also means
to pass through the cross. God showed Abraham that his inheritance of the land was
based on the work of the cross, and that his seed was able to stand in this land through
the death of the cross.
We have to realize that the cross is the foundation of all spiritual living. Without
passing through the cross, we cannot live for God on this earth. Even if we can give a
message on the cross, it will not produce any spiritual effect unless we are first dealt
with by the cross. Only those who have passed through the cross will have the smoking
furnace and the burning lamp. In other words, only those who have passed through
death will have the purging, cleansing, and genuine light.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 41
 許多人的難處就在這裏：能力大一點，工作多一點，
就以爲自己在主手裏有用處。其實，沒有這件事。所有
的問題，是你把甚麼東西帶進到主的工作裏來。只要你
把自己的東西帶進來，你就已經失敗了。你的失敗不是
因爲你不會說話，你能力不大，你聖經不熟，乃是因爲
你這個人不對，十字架在你身上沒有作過工。我們必須
清楚，只有經過死的，才能『得這地爲業』；沒有經過
死的，就得不著。所以，我們所需要的，是潔淨的工作。
唉，爲主作工，是何等的難以潔淨！甚麼叫作潔淨？潔
淨就是沒有攙雜。在我們爲主作工的時候，何等容易，
上一句話是出於靈的，下一句話就出於肉體；上一句話
是憑著主說的，下一句話是憑著自己說的。這就是攙雜，
這就是不潔淨。所以我們需要主帶著冒煙的爐，從肉塊
中經過，作潔淨的工作。基督死的效力，能使我們變成
潔淨的人，主不要我們作一個攙雜的人，主要煉我們，
叫我們得以潔淨。
從那些肉塊中經過的，不只有冒煙的爐，並且有燒著的
火把。在冒煙的爐之前，必須有死，必須有十字架；在燒
著的火把之前，也必須有死，必須有十字架。所以，要得
著真實的亮光，就必須先經過死。一個沒有經過十字架對
付的人，他可能有聰明、有知識，使人覺得他講的話很有
道理，但是，他沒有刺透人的亮光。那一個燒著的火把，
那一個真實的亮光，是從十字架來的，是從肉塊中經過的，
是從死經過的。所以，爲主作工的這一個職事，不是憑著
人的聰明、人的知識能作的，這是需要人自己在主面前有
十字架的經歷的。傳十字架的道是容易的事，但是神在這
裏給我們看見，必須是認識十字架的人，必須是經歷十字
架的人，才能爲神站住。
當亞伯拉罕把每樣劈開分成兩半，一半對著一半擺列之
後，他就沉睡了。忽然有驚人的大黑暗落在他身上。一個
沒有看見甚麼叫作十字架的人，總以爲像他那樣的人爲主
作工，是綽綽有餘的，是沒有甚麼可怕的；但是，一個看
見甚麼叫作十字架的人，就有驚人的大黑暗落在他身上，
使他認識自己一點也沒有辦法，自己一點也不行。當一個
人被主帶到輭弱的地步，覺得自己不能也不配作甚麼的時
候，才是他真正開始爲主作工的時候。當你真的看見這工
2062 亞伯拉罕以撒雅各的神 - 第 42 頁
The problem with many people is that whenever they find themselves with a little
power or a little achievement in the work, they think that they are useful in God’s hand.
Actually, there is not such a thing. The whole matter depends on the kind of substance
you bring into the Lord’s work. If you bring something of yourself into the work, you
have failed already. You have not failed because you cannot speak, you are not powerful
enough, or you are not familiar enough with the Scripture. You have failed because you
are the wrong person. The cross has not done its work in you. We have to be clear that
only those who have passed through the cross will inherit the land. Those who have not
passed through death will not inherit the land. We need the purifying work. How difficult
it is to be pure in the Lord’s work! What does it mean to be pure? To be pure means to be
without any mixture. In our work for the Lord, how easy it is to say one word in the spirit
and the next word in the flesh. How easy it is to say one word by the Lord and the next
word by ourselves. This is mixture, and this is impurity. Consequently, we need the Lord
to bring a smoking furnace to pass through the pieces in order to conduct a purifying
work in us. The efficacy of the death of Christ will make us a pure person. The Lord does
not want us to be a mixed person. He wants to purge us so that we may be pure.
What passed through the pieces was not only a smoking furnace but also a burning
lamp. Before there is the smoking furnace, there must first be the cross, and before
there is the burning lamp, there must also be the cross. Hence, in order to have real
light, one must first pass through death. A person who has not passed through death
may be very clever and knowledgeable; others may think that his words are very
intelligent. But such a person does not possess any piercing light. The burning lamp,
the genuine light, comes from the cross. It comes from the act of passing through the
pieces, that is, from passing through death. No one can fulfill the ministry of God’s work
based on his human wisdom or knowledge. In order to fulfill such a ministry, one must
have the experience of the cross before the Lord. It is easy to preach the doctrine of the
cross, but these verses show us that only those who know and experience the cross can
stand for God.
After Abraham divided everything in the midst and laid each piece one against
another, he fell asleep. Suddenly a great darkness fell upon him. A person who does
not know the cross will think that he is more than qualified to work for the Lord and
that there is nothing to be fearful of, but a person who knows the cross will see great
darkness falling upon him. He will realize that he can do nothing and that he is totally
incapable of doing anything by himself. When a person is brought by the Lord to the
place of weakness and when he feels that he cannot do anything and is not worthy of
doing anything, he can begin to work for the Lord. When we truly see that this work is
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 42
作是主的工作，你自己沒有用處，你也真的看見主的聖潔
和你自己的污穢的時候，你才開始能爲神用！
亞伯拉罕怎麼能得這地爲業呢？神給他看見，要經過死，
要經過十字架。惟有經過十字架這條路，才能『得這地爲 he had to pass through the cross. Only by going through the way of the cross will we inherit
業』，才能一直在這地上爲神活著。 the land, and only then will we be able to live for God continuously on this earth.
『那一個子孫』
十五章五節：『於是領他走到外邊，說，你向天觀看，數
算眾星，能數得過來麼？又對他說，你的後裔將要如此。』
『後裔』就是子孫，照原文也可譯作『種』，是單數，不是
多數。這的確很希奇，如果是人說的話，旣然說，你的子孫
要像天上的星那樣多，那麼，這一個『子孫』，應該是多數
的；但是，在這裏，神告訴亞伯拉罕有那麼多子孫的時候，
神所用的那個『種』字是單數的。爲甚麼要用單數呢？如果
是單數，那麼那一個『種』－子孫－究竟是指誰呢？保羅在
加拉太三章十六節告訴我們說，『神並不是說眾子孫，指著
許多人，乃是說你那一個子孫，指著一個人，就是基督。』
所以，神所說的子孫，不是指著許多人，乃是指著一個人，
那一個人不是指著以撒說的，乃是指著基督說的。
神在這裏給我們看見一件事：能得著地的，是『那一個
子孫』。按著亞伯拉罕當時來說，那一個子孫是以撒；看
得遠一點，那一個子孫乃是基督。以撒不過是影像，實際
乃是基督。換句話說，能承受這地、使全地得著祝福的，
是基督。是基督，才有能力；是基督，才有權柄。神恢復
的工作，是基督作的，不是以撒作的。
這一個兒子的問題是十分緊要的。因爲兒子的問題如果
沒有解決，『種』的問題如果沒有解決，就沒有誰能彀爲
神作挽回的工作。亞伯拉罕這一個人，如果沒有被神帶到
一個完全的地步，就無法把以撒帶進來；必須亞伯拉罕成
爲一個器皿了，才能把以撒帶進來。這就是說，必須有一
班人－和亞伯拉罕一樣相信的人－成爲一個器皿了，才能
把榮耀的基督帶進來，才能使神的工作完全成功。以撒不
過是影像，實際乃是基督；亞伯拉罕也不過是影像，實際
乃是教會。亞伯拉罕怎樣才能成爲器皿，把以撒帶進來，
就是說明教會怎樣才能成爲器皿，把榮耀的基督帶進來。
2062 亞伯拉罕以撒雅各的神 - 第 43 頁
the Lord’s work and that we are useless and when we truly see the Lord’s holiness and
our filthiness, the Lord will begin to use us.
How did Abraham inherit the land? God showed him that he had to pass through death;
“THY SEED”
Genesis 15:5 says, “And he brought him forth abroad, and said, Look now toward
heaven, and tell the stars, if thou be able to number them: and he said unto him, So
shall thy seed be.” The word “seed” refers to his descendant. It is singular, not plural,
in number. This is very strange because humanly speaking, if his descendants were
to be as numerous as the stars in heaven, “seed” should have been plural. But when
God was telling Abraham of the multiplicity of his descendants, He used the word
“seed” in the singular. Why does He use the singular form of the word? Who was
the one seed? In Galatians 3:16, Paul said, “He does not say, ‘And to the seeds,’ as
concerning many, but as concerning one: ‘And to your seed,’ who is Christ.” Hence,
the seed that God referred to was not many people, but one person. This person was
not Isaac, but Christ.
This shows us that the One who inherits the land is the one seed. As far as Abraham
was concerned, the seed was Isaac. But in a wider context, the seed is Christ. Isaac was
just a shadow; the substance is Christ. In other words, Christ will inherit the land and
bless the earth. Both power and authority are with Christ. God’s work of recovery is
carried out by Christ, not by Isaac.
The matter of sonship is very important. If this matter of sonship and the seed is not
settled, no one can carry out God’s recovery work. If Abraham was not brought to the
point of perfection, he could not have brought in Isaac. Abraham first had to become
a vessel before Isaac could be brought in. This means that the glorious Christ will be
brought in only when a group of people believe as Abraham believed; only then will
God’s work be accomplished. Isaac was merely a shadow; the reality is Christ. In the
same way, Abraham was a shadow; the reality is the church. Just as Abraham became a
vessel to bring in Isaac, so the church is a vessel to bring in the glorious Christ.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 43
 神要亞伯拉罕作一個器皿，把以撒帶進來。是亞伯拉罕
的後裔來達到神的目的，並不是他自己來達到神的目的。
所以，教會本身算不得甚麼，乃是教會把基督帶進來，教
會把基督彰顯在地上，以恢復神在地上所有的工作，這樣
才算得數。亞伯拉罕在當初是作一個帶進以撒的器皿，教
會在今天是作一個帶進基督的器皿。
第一次受試驗－生以實瑪利
亞伯拉罕要把以撒帶進來，並不是一件簡單的事，他還得
受試驗。我們要成爲神的器皿，把基督帶進來，使基督能彰
顯祂的權柄，也必須多經試驗。所以，從創世記十五章以後，
聖經給我們看見，亞伯拉罕爲著兒子也受了三次試驗，像爲
著迦南地受了三次試煉一樣。這三次試驗，兩次是在兒子未
生以前，一次是在兒子旣生之後。這三次試驗都是爲把亞伯
拉罕豫備好，使他能把以撒帶進來。換句話說，教會也必須
受試驗，豫備好，才能把榮耀的基督帶到地上來。
十五章告訴我們，亞伯拉罕曾對神說過一句話：『主耶
和華阿，我旣無子，你還賜我甚麼呢？並且要承受我家業
的，是大馬色人以利以謝。』神對他怎麼說呢？神說，『你
本身所生的，才成爲你的後嗣。』亞伯拉罕信神，神就以
此爲他的義。要生兒子的應許是有了，信心也有了，但是，
一天過一天，還是沒有兒子；一月過一月，還是沒有兒子；
一年過一年，還是沒有兒子。這就給我們看見，信心是要
經過試驗的，亞伯拉罕的信心是一步一步長進的。
十六章一節：『亞伯蘭的妻子撒萊不給他生兒女…。』他
現在已經八十五歲了，他的妻子撒萊還不給他生兒子，這怎
麼辦？就在這一個時候，他的妻子對他說，『耶和華使我不
能生育，求你和我的使女同房，或者我可以因她得孩子。』
亞伯拉罕聽了怎樣作呢？『…亞伯蘭聽從了撒萊的話；於是
亞伯蘭的妻子撒萊，將使女埃及人夏甲給了丈夫爲妾。』
接下去，聖經特意題起說，『那時亞伯蘭在迦南已經住了十
年。』（2 ～ 3。）當亞伯拉罕初到迦南地住的時候，神老
早就應許他說，『我要把這地賜給你的後裔。』（十二 7。）
不久以前，神又曾應許他說，『你本身所生的，才成爲你的
後嗣。』到了現在，他已經八十五歲了，可是還沒有兒子。
他著急了，他爲了要生兒子，就納夏甲爲妾了。夏甲就懷孕，
2062 亞伯拉罕以撒雅各的神 - 第 44 頁
God wanted Abraham to become a vessel to bring in Isaac. The descendants of
Abraham will fulfill God’s purpose; Abraham himself did not fulfill God’s purpose.
Hence, the church is nothing in itself. What is important is that the church brings
in Christ and expresses Christ on earth for the recovery of all God’s work on
earth. Abraham was a vessel to bring in Isaac. Today the church is a vessel to
bring in Christ.
THE FIRST TEST—THE BIRTH OF ISHMAEL
It is not a simple thing to usher in Isaac. Abraham had to be tested. In order for
us to be God’s vessel, bring in Christ, and express His authority, there must be many
tests. After Genesis 15, the Bible shows us that Abraham was tested three times
concerning his son just as he was tested three times concerning the land of Canaan.
Two of these tests occurred before the birth of his son, and one occurred after his
birth. All three tests prepared Abraham for the ushering in of Isaac. In other words,
the church must be tested and prepared before it can bring back the glorious Christ
to the earth.
Chapter fifteen tells us that Abraham said to the Lord, “God, what wilt thou give me,
seeing I go childless, and the steward of my house is this Eliezer of Damascus?” God
said, “He that shall come forth out of thine own bowels shall be thine heir.” Abraham
believed in God, and God counted it to him for righteousness. The promise of begetting
a son was there, and the faith was there. However, day after day, there was no son.
Month after month, there was no son, and year after year, there was no son. This shows
us that faith has to be tested. Abraham’s faith grew step by step.
Genesis 16:1 says, “Now Sarai, Abram’s wife, bare him no children.” He was now
eighty-five years old. His wife Sarah could not bear him a son. What should he do? At
that juncture, his wife said to him, “Behold now, the Lord hath restrained me from
bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her” (v.
2). What did Abraham do? “Abram hearkened to the voice of Sarai. And Sarai, Abram’s
wife, took Hagar her maid the Egyptian…and gave her to her husband” (vv. 2-3). The
Bible specifically says that “Abram had dwelt ten years in the land of Canaan” (v. 3).
When Abraham first arrived in Canaan, God promised, “Unto thy seed will I give this
land” (12:7). Just before these events God promised him again, “He that shall come
forth out of thine own bowels shall be thine heir.” By the time he was eighty-five years
old, however, he still had no son. He became anxious. In order to have a son, he went in
unto Hagar as his concubine. Hagar became pregnant and brought forth Ishmael. The
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 44
生了以實瑪利。聖經特意記載說，『夏甲給亞伯蘭生以實瑪
利的時候，亞伯蘭年八十六歲。』（十六 16。）
在這裏有一個極大的問題發生。神所定規的，是亞伯拉罕
要生兒子；神所定規的，是亞伯拉罕要藉著撒拉生兒子；神
所定規的，是要等到亞伯拉罕一百歲的時候生兒子。可是亞
伯拉罕呢，他憑著自己提早了十四年的時間。並且是藉著夏
甲生兒子。這就是亞伯拉罕因兒子的事所受的第一個試驗。
他信神的話，他信神要給他一個兒子。但是他沒有看見
信就是停止自己的活動，等候神來作！我們甚麼時候能信，
我們甚麼時候就不自己作。希伯來四章十節說，『那進入
安息的，乃是歇了自己的工。』甚麼時候能信，甚麼時候
就不著急；甚麼時候能信，甚麼時候就能安息。亞伯拉罕
信神，但是亞伯拉罕沒有學會這一個功課，他沒有看見：
我如果信，我就應當等候，我就不應當自己作；他卻以爲：
我如果信，我應當幫助神，我應當自己作。所以，他就聽
了妻子的話，納夏甲爲妾，生了以實瑪利。亞伯拉罕幫神
的忙！他以爲神旣然應許他有一個兒子，他這樣作，豈不
是成全神的旨意！他沒有作其他的事，乃是神所應許的那
一點，他自己作了。也就是這一作，他失敗了！
應許的原則
和以實瑪利的原則
問題不是在於亞伯拉罕生不生兒子，問題乃是在於他藉
著誰生這一個兒子；不是亞伯拉罕有了兒子就能滿足神的
心，乃是亞伯拉罕的這一個兒子必須是從撒拉生的才能滿
足神的心。神與亞伯拉罕爭執的點，就在這裏。
今天許多基督徒所一直不明白的，也是這一點。許多人
說，『難道像我這樣傳道也錯麼？』當然神的話是說，我
們應當作見證，我們應當傳福音，這些事都是對的；但是，
神所爭執的，乃是問由誰來作，由誰來傳。生兒子是對的，
但要問是誰生的。神所注重的問題還不是在於事情的有無，
而是在於事情的來源。我們所注意的問題，往往只是事情
的現象好不好，事情的形式對不對；我們自己以爲對就算
對，自己以爲好就算好。但神所注意的問題是這件事是從
那裏來的，這件事是誰作的。光說是神的旨意還不彀，還
2062 亞伯拉罕以撒雅各的神 - 第 45 頁
Bible specifically says, “And Abram was fourscore and six years old, when Hagar bare
Ishmael to Abram” (16:16).
This is a great matter. God ordained that Abraham would beget a son, but His
ordination was for Abraham to beget a son through Sarah and that he would beget him
at the age of one hundred. However, Abraham shortened the time by fourteen years
with his own effort. Moreover, the son was begotten through Hagar. This was the first
test that Abraham faced concerning his son.
He believed in God’s word. He believed that God would give him a son. Yet he did not
realize that believing meant to stop his own activities and wait on God’s work! As soon as
we believe, we should stop our own work. Hebrews 4:10 says, “For he who has entered
into His rest has himself also rested from his works, as God did from His own.” When we
believe, we should not make haste. Whenever we believe, we should be at rest. Abraham
believed in God, yet he did not learn his lesson. He did not see that if he had believed,
he should have waited and should not have done anything by himself. He thought that
in order to believe, he should help God and do something by himself. Consequently, he
accepted his wife’s word, took Hagar to be his concubine, and bore Ishmael. Abraham
gave God a hand! He thought that since God had promised a son, he would fulfill God’s
will by doing this! He did not do anything else. All he did was act on his own concerning
something that God had promised him. But this one act brought about his failure!
The Principle of Promise
and the Principle of Ishmael
It was not a question of whether Abraham should have a son. It was a question
of through whom the son should be begotten. God’s heart could not be satisfied with
Abraham just having a son. The son of Abraham had to be begotten through Sarah before
God’s heart could be satisfied. This was the point of contention between God and Abraham.
This is also a point that confuses many Christians today. Many people ask, “Is it
wrong for me to preach the truth?” God’s Word says that we should testify and preach
the gospel. These things are good. But God is concerned with who is doing the work.
Who is doing the preaching? It is right to beget sons, but the real question is who is
begetting them. God’s emphasis is not on whether something has happened, but on
what the source is. Often our attention is just on the correctness of the results and the
forms. Whatever we think is correct is taken to be correct, and whatever we think is
right is taken to be right. However, God is concerned with where something comes from
and who is doing it. It is not enough to say that something is the will of God. One must
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 45
要看是誰去作成這一個旨意才彀。有兒子是神的旨意，但 still ask who is fulfilling this will. It is God’s will to have a son, but who is going to give
是，是誰生兒子來成功這一個旨意？如果是憑著自己生的， birth to this son in order to fulfill His will? If the begetting is done through one’s self-
那就是以實瑪利。 effort, the result is Ishmael.
神是要立亞伯拉罕爲父，所以神在亞伯拉罕身上特別
作工，要他認識甚麼叫作神是父。神是父，意思就是所
有的一切都應該是出於神的。亞伯拉罕如果沒有看見甚
麼都應該是出於神的，如果不知道神是父，他也就不配
作多國的父。可是，亞伯拉罕生以實瑪利是出於他自己，
並不是出於神。
在神的兒女中，最大的試驗就是他們作事的來源的問題。
許多神的兒女往往說，這件事『是好的』，『是不錯的』，『是
神的旨意』；但是在這些『好的』、『不錯的』、『神的旨
意』背後，他們可能完全憑著他們自己在那裏作，一點不知
道十字架，一點不知道讓血氣的生命受神的對付。他們是在
這樣的情形之下來作那些好的事、不錯的事，來遵行神的旨
意，結果他們生出來的不是以撒，而是以實瑪利。所以，我
們需要求神對我們說話，使我們認識到底是誰作的，這是緊
要的問題。我們在一個地方作了工，也許作得很辛苦，也許
蒙恩的人也不少；但是，最末後的問題，不是有多少人蒙恩，
不是工作的現象好不好，乃是要問到底是神藉著我們作的，
或者是我們憑著自己作的。我們最可慚愧的事，就是我們講
的道理是神的，我們傳的真理是神的，我們有的恩賜是神的，
但是，事情卻是我們憑著自己作的。如果我們這樣，我們在
神面前就不能不低下頭來認罪。神必須把我們帶到一個地步，
使我們看見凡不是出於祂的，凡不是祂作父的，那一個所謂
『爲著主』的工作，就一點屬靈的價值都沒有。屬靈的工作
能不能乾淨，就看有多少是出乎神的，有多少是出乎自己的。
亞伯拉罕要有兒子，就應當認識神是父，讓神作父，而
把他自己擺在一邊。亞伯拉罕要得著以撒，他就不應當憑著
自己來生。換句話說，如果我們要得著基督來承受產業，來
爲神站在地上，那我們就不能把自己帶進來，我們自己不能
動，我們自己不能作，我們自己不能發起，我們自己必須放
在一邊。這是最大的試驗，也是最難受的試驗。這是神的僕
人們最容易失敗的一點。我們必須記得，在神的工作上，不
只不可以犯罪，並且憑著自己去作好也是不可以的。神的問
題不只是作得怎麼樣，神的問題更是誰在那裏作。可惜我們
2062 亞伯拉罕以撒雅各的神 - 第 46 頁
God intended that Abraham be the father. Therefore, He did a special work on him
in order to show him what it means for God to be the Father. For God to be the Father
means that everything should issue from God. If Abraham did not see that everything
issued from God and that He is the Father, he would not have been qualified to be the
father of many nations. Yet the begetting of Ishmael issued from Abraham himself and
was not from God.
The greatest test to God’s children is in the choosing of the source for their
work. Many of God’s children often say that such and such a thing is “good,” “right,”
or “according to God’s will.” But behind these “good” and “right” things that are
“according to God’s will,” the self is doing all the work, and there is no realization
of the cross and no ground given to God to deal with the fleshly life. Under these
conditions they do God’s will by performing many so-called good and right things.
The result is not Isaac, but Ishmael. We have to ask God to speak to us and show us
who is actually doing these things. This is the critical issue. We may work in a certain
place, labor diligently, and save many souls, but in the final analysis, the number of
souls that are saved and the appearance of the work are not important. Whether
we have done something by God or by ourselves is what is important. The most
regrettable thing that we can do is to teach God’s Word, preach God’s truth, and
exercise God’s gift by ourselves. If we have done this, we should bow down our head
and confess our sins. We have to realize that the works done “for His sake,” which
are not of Him, and which are done without recognizing Him as the Father, have no
spiritual value at all. God must bring us to such a point. Whether or not our spiritual
work is pure depends on how much of the work comes out of God and how much of
it comes out of the self.
Since Abraham wanted a son, he should have realized that God is the Father and
should have allowed Him to be the Father, laying himself aside. Abraham wanted
Isaac, but he should not have tried to beget him by himself. In other words, if we want
Christ to inherit the land and if we want to stand for God, we should not try to bring
Him in by ourselves. We should not act or do anything by ourselves. We have to put
ourselves aside. This is the greatest and hardest test. This is where God’s servants
most frequently fail. We must remember that God’s work must not only be free from
sin, it must be free from our own efforts as well. God is not only asking how well a
work is done, but who is doing the work. Unfortunately, it is easy to exhort men to
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 46
勸人不犯罪還容易，但是勸人不應當憑著自己去作，那就不
容易。但願我們被神帶到一個地步，能對主說，『主，我要
遵行你的旨意！是你自己在我裏面使我遵行你的旨意，不是
我自己在這裏遵行你的旨意！是你，不是我！』
我們必須記得：『耶和華說，我的意念，非同你們的意
念，我的道路，非同你們的道路。天怎樣高過地，照樣我的
道路，高過你們的道路，我的意念，高過你們的意念。』（賽
五五 8 ～ 9。）因此，憑著我們自己所作的，卽使從我們看
來是不錯的，也不能滿足祂的心。憑著我們自己去遵行祂的
旨意，也不能滿足祂的心。只有祂自己作的，才能滿足祂的
心。雖然祂降卑祂自己，竟然肯使用我們，但是我們要記得，
我們不過是被使用的僕人，我們不過是祂手裏的器皿，我們
不能代替祂去作甚麼。我們只能讓神藉著我們去作，我們不
能憑著我們自己去作。不錯。後來以撒還是亞伯拉罕生的，
但是以撒是神應許的兒子，是神使亞伯拉罕生的兒子，是神
藉著他生的兒子。應許的原則和以實瑪利的原則是完全不同
的。但願神憐憫我們，拯救我們脫離以實瑪利的原則。
恩典與律法
亞伯拉罕娶了夏甲，生了以實瑪利。加拉太四章告訴我
們：『然而，那使女所生的，是按著血氣生的；…一約是
出於西乃山，生子爲奴，乃是夏甲。這夏甲二字是指著亞
拉伯的西乃山…。』（23 ～ 25。）換句話說，夏甲就是指
律法。那麼，律法是甚麼呢？律法是代表神的要求。十條
誡命就是代表神對於人的十樣要求，就是神要這個，神要
那個。所以，甚麼叫作遵行神的律法呢？遵行神的律法，
意思就是我要給神，我要討神的喜歡。
但是，加拉太三章十節說，『凡以行律法爲本的，都是
被咒詛的。』換句話說，以『我要』討神喜歡爲本的人，是
被咒詛的人。爲甚麼呢？因爲人憑著自己不能討神的喜歡，
不配得神的喜歡。（羅八 7 ～ 8。）在神的話語中，題起律
法的時候，常把律法和肉體連在一起。羅馬七章特別題起律
法，羅馬七章也特別題起肉體。甚麼是肉體呢？簡單的說，
肉體就是自己的力量，肉體就是自己。甚麼時候要行律法，
甚麼時候就有肉體；甚麼時候人用他自己的力量討神的喜
歡，甚麼時候律法就來了。一個用肉體的力量去討神喜歡的
2062 亞伯拉罕以撒雅各的神 - 第 47 頁
forsake sin, but it is not easy to exhort men to forsake self-effort. May God bring us
to the point where we can say to the Lord, “I want to do Your will! You are within me
and You must enable me to do Your will. I am not here to do Your will by myself! It
must be You, not I!”
We must remember that “My thoughts are not your thoughts,/And your ways are
not My ways, declares Jehovah. /For as the heavens are higher than the earth,/So are
My ways higher than your ways,/And My thoughts higher than your thoughts” (Isa.
55:8-9). Therefore, anything we do by ourselves, even though it may be good in our
eyes, cannot satisfy God’s heart. Even carrying out His will by ourselves will not satisfy
His heart. The only thing that will satisfy His heart is that which is done by Himself
alone. Although He has lowered Himself and is willing to use us, we have to remember
that we are merely servants whom He uses as vessels in His hand. We cannot replace
Him in anything. We can only allow God to work through us; we cannot do anything by
ourselves. Eventually, Isaac was born of Abraham, but Isaac was the son born according
to God’s promise. It was God who caused Isaac to be born. God begot this son through
Abraham. The principle of promise is totally different from the principle of Ishmael.
May the Lord be merciful to us and deliver us from the principle of Ishmael.
Grace and the Law
Abraham married Hagar and begot Ishmael. Galatians 4 says that “the one of the
maidservant was born according to the flesh…from Mount Sinai, bringing forth children
unto slavery, which is Hagar. Now this Hagar is Sinai the mountain in Arabia..” (vv. 23-
25). In other words, Hagar represents the law. What is the law? The law represents
God’s demand. The Ten Commandments represent God’s demands on man. God wants
this and He wants that. What does it mean to keep the law? Keeping the law means
giving something to God and pleasing God.
But Galatians 3:10 says, “Cursed is everyone who does not continue in all the things
written in the book of the law to do them.” In other words, those who say, “I will please
God,” are cursed. Why are they cursed? It is because man cannot please God by himself,
and he is not qualified to please God (Rom. 8:7-8). In the Bible the law is frequently
mentioned in conjunction with the flesh. Romans 7 is a chapter particularly on the law.
It is also a chapter particularly on the flesh. What is the flesh? Simply put, the flesh is
self-effort; the flesh is the self. Whenever we try to keep the law, we are in the flesh.
Whenever man tries to please God by his own effort, the law comes. A person who tries
to please God with the fleshly strength is one with whom God is not pleased. This is
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人，就是神所不喜歡的人。夏甲和以實瑪利就是代表這一
個。夏甲就是代表律法，以實瑪利就是代表肉體的結果。
亞伯拉罕是一個信徒，他打算尋求神的喜歡，他打算達到
神的目的。神要他生兒子，他就想方法生兒子，這豈不是遵
行神的旨意、討神的喜歡麼？這一個難道還錯麼？但是，保
羅說，『那使女所生的，是按著血氣生的。』我們是應當遵
行神的旨意，但是，問題是誰來遵行神的旨意。如果是憑我
們自己遵行神的旨意，結果就生出以實瑪利來。亞伯拉罕所
以錯，不是他的目的錯，乃是他的源頭錯了。他的目的是要
神的應許得著成功，但是，錯在他用自己的力量去作這件事。
所以，我們要看準了：不只我們去作一件神所不喜歡的
事，是要被神棄絕的，並且我們憑著自己去作一件神所喜歡
的事，也是要被神棄絕的；不只我們犯罪會使神不喜歡，並
且我們憑著自己的血氣去作好，也會使神不喜歡。我們能不
能討神的喜歡，關鍵是在於十字架有沒有在我們身上作工，
對付我們的肉體，對付我們天然的生命；我們是不是真對神
說，『神，我甚麼都不能，甚麼都不配，只有仰望你！』真
信神的人就不憑著自己的血氣動。神是工作的主，所以，神
的兒女最得罪神的事，就是奪去神作工的地位。許多時候，
我們的錯就在這裏：我們不能信，我們不能托，我們不能等，
我們不能把事情交在神手裏。這是我們得罪神的根源。
神所定規的是亞伯拉罕要藉著撒拉生兒子。加拉太四章
二十三節告訴我們說，『那自主之婦人所生的，是憑著應許
生的。』那自主的婦人就是指撒拉。夏甲旣代表律法，撒拉
就代表恩典。律法與恩典有甚麼分別呢？我們自己作，這叫
律法；神替我們作，這叫恩典。簡單的說，恩典就是神替我
們作。我們自己作不算恩典，神替我們作才是恩典。聖經裏
所說的恩典，並不是寬大放任，也不是甚麼都讓我們去作，
乃是神有專一的事作在我們身上。神在亞伯拉罕身上所要作
的事，是要他藉著撒拉生以撒。不錯，以撒是要亞伯拉罕生
的，但是，是神的恩典叫他生的，是憑著神的應許生的。
不死就不能生
創世記十六章說亞伯拉罕生以實瑪利的時候年八十六
歲，那是他血氣的力量、天然的力量還存在的時候，所以
2062 亞伯拉罕以撒雅各的神 - 第 48 頁
what Hagar and Ishmael represent. Hagar represents the law, while Ishmael represents
the resulting flesh.
Abraham was a believer. He tried to please God and fulfill God’s goal. God wanted
him to have a son, and he tried to have a son by himself. Was this not according to God’s
will, and did he not do it to please God? Could it be wrong? However, Paul said, “The
one of the maidservant was born according to the flesh.” It is true that God’s will should
be done. But the question is who should be the one to do His will. If we try to do His
will by ourselves, the result is Ishmael. Abraham was wrong, not in his goal but in his
source. His goal was to see God’s promise being fulfilled, but he was wrong to fulfill it
by his own strength.
Now we are clear. Not only will God reject those who do things that are not pleasing
to Him. He will reject even those who do things that are pleasing to Him, but who do
them according to themselves. We will not please God if we sin, and neither will we
please God if we try to do good by our flesh. Whether or not we please God depends on
whether the cross has done its work in dealing with our flesh and the natural life. Are
we saying, “God, I cannot do anything, and I am not qualified to do anything; I can only
look to You”? A person who truly believes in God is one who does not act according to
his flesh. God is the Master of the work. The thing that offends God the most is usurping
His place in the work. This is often where our mistake lies. We cannot believe, we
cannot trust, and we cannot wait. We cannot commit everything to God. This is the root
of our offense against God.
God ordained that Abraham would beget a son through Sarah. Galatians 4:23 tells
us that “the one of the free woman was born through promise.” The free woman was
Sarah. Hagar represents the law, while Sarah represents grace. What is the difference
between law and grace? Doing things by ourselves is law, while grace is God doing
things for us. Simply put, grace is God doing everything for us. If we are doing it, it is not
grace. Only when God is doing it for us is it grace. Grace, as defined in the Bible, is not
forbearance or tolerance, nor is it doing anything by ourselves. It is something specific
that God does in us. The specific work God wanted to do in Abraham was begetting
Isaac through Sarah. Isaac was to be begotten of Abraham, but he was to be begotten
through grace and through God’s promise.
No Life without Death
Genesis 16 says that Abraham begot Ishmael when he was eighty-six years old. At
that time his fleshly energy and natural strength still existed. This is why Galatians 4
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加拉太四章說以實瑪利是憑著血氣生的。至於亞伯拉罕生
以撒的時候，創世記二十一章說是在亞伯拉罕年一百歲的
時候。（5。）在他將近百歲的時候，羅馬四章告訴我們，
亞伯拉罕的身體如同已死，撒拉的生育已經斷絕了。（19。）
換句話說，他血氣的力量、天然的力量已經沒有了。亞伯
拉罕沒有力量生兒子，撒拉也沒有力量生兒子，神就揀這
個時候，使他們生以撒。這就是說，神要亞伯拉罕自己斷
定自己是必死的人，是已死的人，好使他能信那叫死人復
活、使無變爲有的神。神的目的是要亞伯拉罕看見他自己
不是父。這是很奇妙的事，神要他作父，神又要他看見他
不是父。神要等到亞伯拉罕所有天然的力量都衰敗的時候，
才使他生以撒。
神在我們身上所要作的工作，就在這裏。神一直等著，
卽使需要等十四年，神還是等著。神要等到有一天，你知
道你不能，你看見自己像死了一樣，那一天才能使你生以
撒。今天神所以不能用我們，就是因爲我們的時候還沒有
到。因爲神所要的不只是成功祂的旨意，並且是要這一個
成功也是出於祂的。如果我們只懂得許多道理，只有很多
知識，卻沒有被神帶到一個地步能對主說，『我完了，我
死了，我沒有法子了，』這樣，神就還不能用我們，我們
就還不能生以撒，我們就還不能達到神的目的。
生以撒有一個很重要的條件，就是時間問題。我們真正
能被神用的時候，真正能把基督彰顯出來、在地上維持神
的見證的時候，就是當我們是一百歲的時候，就是我們自
己甚麼都完了的時候。在這一天沒有來到之先，我們憑著
自己所作的工作都是以實瑪利。
所以，在這裏有一個問題：我們到底要以實瑪利呢，或者
是要以撒？要生以實瑪利，那是很容易的，你在任何時候，
只要你有夏甲，你就能生以實瑪利。靠夏甲，是很容易的事，
並不像靠撒拉那樣需要等候。要生以實瑪利，是用不著等候
的；要生以撒，就需要等候，要等候神的應許，要等候神的
時候，要等候神自己來作。凡不能等候神作工的人，凡不能
讓神作工的人，凡不能得著神作工的人，他們只會伸出自己
的手去得著以實瑪利。凡要得著以撒的，就必須等候神。要
等候到有一天，你自己沒有辦法了，你自己不會了，你自己
不能了，你自己完了，到那一天，基督才能完全彰顯在你身
2062 亞伯拉罕以撒雅各的神 - 第 49 頁
says that Ishmael was born of the flesh. Genesis 21 tells us that by the time Abraham
begot Isaac, he was already a hundred years old (v. 5). Romans 4 tells us that when he
was about a hundred years old, Abraham considered his own body as already dead
and Sarah’s womb as being deadened (v. 19). In other words, his fleshly energy and
natural strength were gone. Abraham did not have any more strength to beget a son,
and neither did Sarah. God chose this time for Isaac to be born. This means that God
wanted Abraham to consider himself as a dying, and even dead, person so that he could
trust in the God who gives life to the dead and calls the things not being as being. God’s
intention was for Abraham to realize that he was not the Father. It is very interesting
that God wanted him to be a father, yet at the same time, He wanted him to see that he
was not the Father. He waited until all the natural energy of Abraham was gone before
He gave him Isaac.
This is the kind of work that God wants to perform in us. He is always waiting. Even
if it means waiting for fourteen years, He will still wait. He is waiting for the day when
we realize that we cannot make it, and when we see ourselves as good as dead. Then
we will beget Isaac. He cannot use us today because our time has not come. God is after
not only the accomplishment of His will, but an accomplishment that issues from Him.
If we only have doctrines and knowledge and have never been brought to the point
where we tell Him, “I am through, I am dead, and I cannot make it,” He cannot use us,
and we cannot beget Isaac or fulfill His goal.
One very important condition for begetting Isaac is the matter of time. The
Lord cannot really use us and we cannot really manifest Christ or uphold God’s
testimony on earth until we are a hundred years old. This is the time when
everything about us is finished. Before that day arrives, every work that we do by
ourselves is Ishmael.
The question now is whether we want Ishmael or Isaac. It is easy to beget Ishmael;
if we are like Hagar, we can beget Ishmael at any time. It is easy to do things through
Hagar. If we are like Hagar, there is no need for us to wait, but if we would be like Sarah,
there is a need for us to wait. In begetting Ishmael, one does not need to wait. But in
order to beget Isaac, there is the need of waiting. One has to wait for God’s promise, for
His timing, and for Him to do the work. Those who cannot wait for God to work, who
will not allow God to work, and who do not have God working for them will stretch out
their own hands to seize Ishmael. Those who want to have Isaac must wait on God. The
day will come when we cannot do anything by ourselves, when we are not able to do
anything, are not capable of anything, and are completely through in ourselves. That
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上，神的目的才能達到。在那個時候以前，你憑著自己所作
的一切，都是沒有屬靈的價值的，都是反而有害處的。所以，
在屬靈的工作上，並不是我們作多少的問題，乃是我們得著
主作多少的問題。在屬靈的事上，神的工作與人的工作是絕
對不同的，神的工作的價值與人的工作的價值也是絕對不同
的。只有出於祂的，才有屬靈的用處；凡不是出於祂的，就
一點屬靈的價值都沒有。
所以，甚麼叫作以實瑪利？以實瑪利就是不及時而生的，
又是出乎自己的。我們可以說，以實瑪利包括兩個特點：
一個是源頭不對，一個是時間太早。在屬靈的事上，沒有
一個東西試驗我們自己比時間更厲害。有時候。時間不必
多，只要神把我們擺在旁邊三個月，我們的肉體就受不住。
但是，神絕不喜歡在祂的時候沒有到之先，我們就生一個
以實瑪利。用肉體的力量說幾句話，作幾件事，卽使在表
面上看來好像屬乎神的，神都不要這一個。神的目的，是
要在神所定規的時候達到的，也是要靠神的力量達到的，
這是以撒的原則－神的時候和神的能力。
亞伯拉罕又一次因信稱義
羅馬四章十九至二十二節：『他將近百歲的時候，雖然
想到自己的身體如同已死，撒拉的生育已經斷絕，他的信
心還是不輭弱；並且仰望神的應許，總沒有因不信，心裏
起疑惑；反倒因信，心裏得堅固，將榮耀歸給神。且滿心
相信，神所應許的必能作成；所以這就算爲他的義。』
我們要注意，這裏所說的亞伯拉罕因信稱義，和羅馬四
章三節所說的，是有時間上的不同的。三節說，『亞伯拉
罕信神，這就算爲他的義。』那是保羅引創世記十五章六
節的話，是指亞伯拉罕八十五歲以前的事。那時，神在異
象中對亞伯拉罕說，『你本身所生的，才成爲你的後嗣；』
神又領他到外邊，叫他向天觀看，數算眾星，對他說，『你
的後裔將要如此；』亞伯拉罕信神，神就以此爲他的義。
這是第一次。那一次，亞伯拉罕雖然信了，但是他的信心
並不是完全的，後來他仍憑著自己的血氣生了以實瑪利。
羅馬四章二十二節所說的『這就算爲他的義』，那是指創
世記十七章的事，那時他已經九十九歲了，他雖然想到自
己的身體如同已死，他的妻子也不能生育了，但是他的信
2062 亞伯拉罕以撒雅各的神 - 第 50 頁
will be the day when Christ will be fully manifested in us and God’s goal will be fulfilled.
Before that time, everything that we do by ourselves will have no spiritual value; rather,
it will be harmful. In spiritual work it is not a matter of how much we do, but a matter
of how much we have gained of the Lord’s work. In spiritual matters, God’s work and
man’s work are two entirely different things. There is a vast difference between the
value of God’s work and the value of man’s work. Only that which comes out of Him has
any spiritual value. Anything that does not come out of Him has no spiritual value.
What then is Ishmael? Ishmael is anything born prematurely. It is doing things
by oneself. We can say that Ishmael includes two characteristics: the first is a wrong
source, and the second is a premature timing. In spiritual things nothing tests us
more than the matter of time. It often does not take much for our flesh to be exposed.
All that God needs to do is put us aside for three months, and our flesh will not be
able to stand it. But God will never be pleased to see an Ishmael before His time.
Even if we can say a few words or do a few things, and even if these things appear to
be of God, He will not be pleased with them. God’s goal must be achieved according
to God’s time and through God’s power. This is the principle of Isaac—a principle of
God’s time and God’s power.
Abraham Being Justified Once Again
Romans 4:19-22 says, “And not weakening in his faith, he considered his own body as
already dead, being about a hundred years old, as well as the deadening of Sarah’s womb;
but with regard to the promise of God, he did not doubt in unbelief, but was empowered
by faith, giving glory to God and being fully persuaded that what He had promised He was
able also to do. Therefore also it was accounted to him as righteousness.”
We should note that Abraham’s justification by faith in these verses is different in
time from that spoken of in Romans 4:3, which says, “Abraham believed God, and it was
accounted to him as righteousness.” This is Paul’s quotation of Genesis 15:6. It refers to
the time before Abraham was eighty-five years old. At that time God spoke to Abraham
in a vision: “He that shall come forth out of thine own bowels shall be thine heir.” God
also brought Abraham forth abroad and asked him to look toward heaven and number
the stars and said to him, “So shall thy seed be.” Abraham believed in God, and God
counted it to him for righteousness. This was the first justification. Although Abraham
believed, his faith was not perfect, and later he begot Ishmael by his own flesh. The
words “it was accounted to him as righteousness” in Romans 4:22 refer to the incident
in Genesis 17. At that time he was ninety-nine years old. Although he considered his
own body as being already dead and his wife’s womb as being deadened, he did not
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心還是不輭弱，他滿心相信神所應許的必能作成，這就算
爲他的義。所以，這是他又一次的因信稱義。時間至少已
隔了十幾年。神還是教亞伯拉罕學同樣的功課－信心的功
課。在他起頭的時候，他的信心還有自己的成分在裏面；
過了許多年，等到有一天，他自己一點沒有盼望的時候，
他還是信，神就又一次以他的信心算爲他的義。這是神把
他帶到了一個真能信的地步，這是神在他身上工作的結果。
這叫我們看見，真的『不在乎那定意的，也不在乎那奔跑
的，只在乎發憐憫的神』。（羅九 16。）起頭的是祂，工
作的也是祂。但願神憐憫我們，也帶領我們學習信心的功
課，使我們能單單的仰望祂！
2062 亞伯拉罕以撒雅各的神 - 第 51 頁
doubt in unbelief. He fully believed that God would fulfill what He had promised. This
was accounted to him as righteousness. Hence, this was a further justification by faith.
There was a time lapse of over ten years, but God was still teaching Abraham the same
lesson—the lesson of faith. At the beginning, there was Abraham’s own element in
his faith. After many years he had entirely lost hope in himself, but he was still able to
believe. God counted him as righteous based on his faith. God had brought him to the
point where he truly believed. This was the result of God’s work in him. This shows us
that it is not of him who wills, nor of him who runs, but of God who shows mercy (Rom.
9:16). He is the One who initiates the work, and He is the One who carries out the work.
May the Lord be merciful to us. May He help us learn the lesson of faith, and may we
look to Him alone!
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 第五章 CHAPTER FIVE
亞伯拉罕與兒子（中）－ ABRAHAM AND HIS SON (2)
亞伯拉罕受割禮 Abraham’s Circumcision
讀經： Scripture Reading:
創世記十六章十六節：『夏甲給亞伯蘭生以實瑪利的時 Gen. 16:16 And Abram was eighty-six years old when Hagar bore Ishmael to Abram.
候，亞伯蘭年八十六歲。』
十七至十八章：從畧。 17—18 (OMITTED)
二十章一至二節：『亞伯拉罕從那裏向南地遷去，寄居 20:1-2 And Abraham journeyed from there toward the region of the Negev and
在加低斯和書珥中間的基拉耳。亞伯拉罕稱他的妻撒拉爲 dwelt between Kadesh and Shur; then he sojourned in Gerar. And Abraham said of
妹子，基拉耳王亞比米勒差人把撒拉取了去。』 Sarah his wife, She is my sister. And Abimelech the king of Gerar sent and took Sarah.
十至十三節：『亞比米勒又對亞伯拉罕說，你見了甚麼 10-13 And Abimelech said to Abraham, What were you thinking, that you have done
才作這事呢？亞伯拉罕說，我以爲這地方的人總不懼怕神， this thing? And Abraham said, Because I thought, Surely there is no fear of God in this
必爲我妻子的緣故殺我。況且她也實在是我的妹子，她與 place, and they will slay me because of my wife. But she is also truly my sister, the
我是同父異母，後來作了我的妻子。當神叫我離開父家飄 daughter of my father, but not the daughter of my mother; and she became my wife. And
流在外的時候，我對她說，我們無論走到甚麼地方，你可 when God caused me to wander from my father's house, I said to her, This is your kindness
以對人說，他是我的哥哥；這就是你待我的恩典了。』 which you must do to me: At every place where we go, say of me, He is my brother.
十七至十八節：『亞伯拉罕禱告神，神就醫好了亞比米 17-18 And Abraham prayed to God; and God healed Abimelech and his wife and his
勒和他的妻子，並他的眾女僕，她們便能生育。因耶和華 female servants, so that they bore children. For Jehovah had completely shut up all the
爲亞伯拉罕的妻子撒拉的緣故，已經使亞比米勒家中的婦 wombs of the house of Abimelech because of Sarah, Abraham's wife.
人，不能生育。』
二十一章一至三節：『耶和華按著先前的話，眷顧撒拉， 21:1-3 And Jehovah visited Sarah as He had said, and Jehovah did to Sarah as He
便照祂所說的給撒拉成就。當亞伯拉罕年老的時候，撒拉 had promised. And Sarah conceived and bore Abraham a son in his old age, at the
懷了孕；到神所說的日期，就給亞伯拉罕生了一個兒子。 appointed time of which God had spoken to him. And Abraham called the name of his
亞伯拉罕給撒拉所生的兒子起名叫以撒。』 son who was born to him, whom Sarah bore to him, Isaac.
十節：『就對亞伯拉罕說，你把這使女，和她兒子趕出去， 10 So she said to Abraham, Cast out this maidservant and her son, for the son of this
因爲這使女的兒子，不可與我的兒子以撒，一同承受產業。』 maidservant shall not inherit with my son Isaac.
歌羅西書二章十一節：『你們在祂裏面，也受了不是人 Col. 2:11 In Him also you were circumcised with a circumcision not made with
手所行的割禮，乃是基督使你們脫去肉體情慾的割禮。』 hands, in the putting off of the body of the flesh, in the circumcision of Christ,
腓立比書三章三節：『因爲真受割禮的，乃是我們這以 Phil. 3:3 For we are the circumcision, the ones who serve by the Spirit of God and
神的靈敬拜，在基督耶穌裏誇口，不靠著肉體的。』 boast in Christ Jesus and have no confidence in the flesh,

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 神應許亞伯拉罕要生一個兒子，但是亞伯拉罕沒有等候神給
他一個兒子，他就自己娶妾生了一個兒子－以實瑪利。當他生
了以實瑪利之後，有十三年之久，神沒有對亞伯拉罕說話。（創
十六 16，十七 1。）雖然他生了一個兒子，但是他虛度了十三年。
這也是許多基督徒所經歷的，就是甚麼時候我們憑著肉體作事，
甚麼時候神就把我們擺在一邊，讓我們去喫我們肉體所結的果
子。我們在這一段期間所過的日子，在神看來，完全是虛度的。
亞伯拉罕生了以實瑪利，在這長長的十三年中，雖然他
的家庭沒有平安，但是，聖經並沒有記載他懊悔，他反而
很寶貴以實瑪利，這從他對神說，『但願以實瑪利活在你
面前』（十七 18）這句話，可以看得出來。雖然十五章
已經記載他信了，但是，他並沒有多大的追求。一天過一
天，他還是以以實瑪利爲他的滿足。一個人憑血氣作事過
了十三年之久，還沒有感覺自己錯了；按我們的眼光看來，
這樣的人是沒有多大盼望的。但是我們要記得，亞伯拉罕
是神所呼召的人，神在他身上有一個目的必須達到，神不
能放鬆他。他落下去有十三年之久，神雖然沒有說話，卻
已經作了工。神在這裏給我們看見一件事，就是祂不放鬆
祂所揀選的人。祂如果要得著人，人就沒有法子逃出祂的
手。雖然亞伯拉罕是失敗了，但是神要來找他。我們應當
知道，所有出於我們血氣的追求、掙扎、煩躁、不安，都
不能使我們進步；我們要學習將自己交在全能者的手中，
祂要按照祂所看爲最好的來帶領我們。
神與亞伯拉罕立約
過了十三年，亞伯拉罕年九十九歲了，已經衰老了，他
的身體如同已死了。他就是自己要生兒子也不能了。到了
這個時候，神就向他顯現，對他說，『我是全能的神！』
（十七 1。）這是神第一次啓示祂這一個名－『我是全能的
神。』『全能的神』照原文也可譯作『全足的神』。神向
他啓示了這個名之後，就向他有這個要求－『你當在我面
前作完全人。』亞伯拉罕雖然曾相信神是有能力的神，但
也許還沒有相信神是全足的神，所以他要憑自己去作事。
神在這裏給他看見，他如果相信神是全足的神，他就得在
神面前作完全人。完全的人就是純潔的人，神所要求於亞
伯拉罕的是純潔沒有攙雜。
2062 亞伯拉罕以撒雅各的神 - 第 53 頁
God promised Abraham a son, but Abraham did not wait on God for his
son; he married a concubine and gave birth to a son—Ishmael. After he begot
Ishmael, there was a thirteen-year period in which God did not speak to him
(Gen. 16:16—17:1). Although he begot a son, he wasted thirteen years. This is
the experience of many Christians. Whenever we act according to the flesh, God
puts us aside and allows us to eat the fruit of our flesh. In God’s eyes that period
of time is a total waste.
After Abraham begot Ishmael, during the long period of thirteen years, there was
no peace in his family. However, the Bible does not show us that Abraham had any
regret. On the contrary, he treasured Ishmael very much. We can see this from his
word to the Lord: “O that Ishmael might live before thee!” (17:18). Although chapter
fifteen tells us that he believed, there does not seem to have been too much pursuing
on his part. Day after day, he still took satisfaction in Ishmael. According to our
thought, if a man has been walking according to the flesh for thirteen years and still
has no feeling of guilt, there must not be much hope for him. But we must remember
that Abraham was called by God. God had a purpose in him which He had to fulfill;
He could not give him up. Although he backslid for thirteen years and although God
did not speak to him during all that time, He was working all the time. God does not
give up those whom He has chosen. If He wants to gain a person, that person cannot
escape His hand. Even though Abraham had failed, God still came and looked for him.
We have to realize that no fleshly pursuit, struggle, fretting, or unrest will bring us
forward. We should learn to commit ourselves to the hand of the Almighty. He will
lead us as He sees fit.
God Making a Covenant with Abraham
After thirteen years, Abraham was ninety-nine years of age and was becoming old.
He considered his own body as being already dead. Even if he wanted to have a son,
he could no longer do it. Then God appeared to him and said, “I am the Almighty God”
(17:1). This was the first time that God revealed His name as “the Almighty God.” The
name Almighty God in the original language can be translated as “all-sufficient God.”
After God revealed this name to him, He put a demand on him. “Walk before me, and be
thou perfect.” Although Abraham had believed that God is powerful, he might not have
believed that God is all-sufficient. This was why he tried to do things by himself. God
showed him that if he believed in God as the all-sufficient One, he had to walk before
Him as a perfect man. Being perfect is being pure. God required Abraham to be pure
and without any mixture.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 53
 神給亞伯拉罕認識了這件事，就對他說，『我就與你立
約，使你的後裔極其繁多。…我與你立約，你要作多國的
父。從此以後，你的名不再叫亞伯蘭，要叫亞伯拉罕，因
爲我已立你作多國的父。我必使你的後裔極其繁多，國度
從你而立，君王從你而出。我要與你並你世世代代的後裔
堅立我的約，作永遠的約，是要作你和你後裔的神。我要
將你現在寄居的地，就是迦南全地，賜給你和你的後裔，
永遠爲業；我也必作他們的神。』（2 ～ 8。）神要從亞伯
拉罕身上得著一班子民，神要作他們的神。
亞伯拉罕自己和神的子民該站在甚麼地位上才能作神
的子民呢？神說，『你們所有的男子，都要受割禮，這就
是我與你，並你的後裔所立的約，是你們所當遵守的。』
（10。）換句話說，神要得著一班子民，這一班子民應當
是沒有肉體的活動的，沒有肉體的能力的，沒有血氣的力
量的。所以，誰是神的子民呢？就是受過割禮的人。割禮
就是神子民的記號。無論是家裏生的，無論是用銀子從外
人買的，生下來第八日都要受割禮。（12。）生還不彀，
買還不彀，要受了割禮才彀。我們這些人都是神所生的，
也都是神所買的。以救贖來說，我們是神所買的；以生命
來說，我們是神所生的。但是，如果我們沒有受割禮，我
們就在神的子民的見證上沒有分。神對亞伯拉罕說，『但
不受割禮的男子，必從民中剪除。』（14。）凡不受割禮
的人，必從神的子民中剪除。這是見證的問題。這就是說，
沒有受割禮的人，是不能作神見證的器皿的。所以，一個
人雖然得著了救贖，雖然得著了生命，但是如果他沒有受
割禮，如果他不認識對付肉體的十字架，他還是不能作神
的子民，他還是一個從民中被剪除的人。
割禮的意義
歌羅西二章十一節：『你們在祂裏面，也受了不是人手
所行的割禮，乃是基督使你們脫去肉體情慾的割禮。』（在
原文中，『情慾』這個辭是沒有的。）
腓立比三章三節：『因爲真受割禮的，乃是我們這以神
的靈敬拜，在基督耶穌裏誇口，不靠著肉體的。』
2062 亞伯拉罕以撒雅各的神 - 第 54 頁
After God showed this to Abraham, He said, “I will make my covenant between
me and thee, and will multiply thee exceedingly...My covenant is with thee, and thou
shalt be a father of many nations. Neither shall thy name any more be called Abram,
but thy name shall be Abraham; for a father of many nations have I made thee...And
I will establish my covenant between me and thee and thy seed after thee in their
generations, for an everlasting covenant, to be a God unto thee and to thy seed after
thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a
stranger, all the land of Canaan, for an everlasting possession; and I will be their God” (vv.
2-8). God wanted to gain a people through Abraham, and God wanted to be their God.
What kind of a standing should Abraham and God’s people take before they can
become His people? God said, “This is my covenant, which ye shall keep, between me
and you and thy seed after thee; Every man child among you shall be circumcised” (v.
10). In other words, God wants a people, yet they must not have any fleshly activity,
power, or strength. Who then are the people of God? They are those who have been
circumcised. Circumcision is the mark of God’s people. Those who were eight days old,
whether they were born in the house or bought with money of any stranger had to be
circumcised (v. 12). It was not enough to be born, and it was not enough to be bought.
One had to be circumcised as well. We are all born of God and bought by God. As far
as redemption is concerned, we were bought by God. As far as life is concerned, we
were born of God. But if we are not circumcised, we will have no part in the testimony
of the people of God. God told Abraham, “The uncircumcised man child whose flesh of
his foreskin is not circumcised, that soul shall be cut off from his people” (v. 14). Those
who were not circumcised were to be cut off from among God’s people. This has to do
with the testimony. It means that those who are not circumcised cannot be vessels for
God’s testimony. A man may be redeemed and have life, but if he is not circumcised, and
if he does not know the flesh-dealing cross, he cannot be of God’s people; he still has to
be cut off from the people.
The Meaning of Circumcision
Colossians 2:11 says, “In Him also you were circumcised with a circumcision not
made with hands, in the putting off of the body of the flesh, in the circumcision of
Christ.”
Philippians 3:3 says, “For we are the circumcision, the ones who serve by the Spirit
of God and boast in Christ Jesus and have no confidence in the flesh.”
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 54
 這兩處聖經節給我們看見甚麼叫作割禮。簡單的說，割
禮就是除去肉體。甚麼是受割禮的人的態度呢？就是不靠
著肉體，不相信肉體。（『靠』按原文也可譯作『信』。）
真受割禮的人是誰呢？是以神的靈敬拜而不相信肉體的人。
所以，割禮的意思沒有別的，就是對付人本來的力量，對
付人天然的能力。
神對亞伯拉罕說這句話，是何等的合式！神給亞伯拉罕
看見，憑著自己所能作的，憑著自己所能生的，不過是以
實瑪利。肉體如果沒有受對付，就與神的約沒有分。肉體
如果沒有受對付，就不能作神的子民，就不能維持神的見
證，就不能在神恢復的工作中有分。
神的兒女們最大的難處就是不知道甚麼叫作肉體！許多基督徒
所知道的肉體，以爲不過是犯罪而已。不錯，肉體的確會叫人犯
罪，但是，肉體不僅是叫人犯罪而已。羅馬八章八節說，『屬肉
體的人，不能得神的喜歡。』這裏說肉體不能得神的喜歡，意思
就是說肉體曾打算要得神的喜歡。許多時候，肉體的目的不一定
是要得罪神，肉體的目的也可能是要討神的喜歡。羅馬七章給我
們看見，肉體曾在那裏花許多力量要守律法，要作好，要遵行神
的旨意，要討神的喜歡，但是結果不能。經歷告訴我們，犯罪的
肉體還容易對付，惟有要得神喜歡的肉體是最難對付的。就是這
個肉體，要跑到神的工作裏面去；就是這個肉體，要跑到敬拜神
的裏面去；就是這個肉體，要跑到神的事情裏面去。
有的人誤會了，他沒有看見人不能憑著自己來得神的喜歡，
所以他就在那裏想：從前我這個人是那樣作的，現在我信主了，
我的目標改換了，我就這樣作好了。這樣的人，不知道神所注意
的問題還不是他的目標有沒有改換，而是他的肉體有沒有受過對
付。他如果想在那裏靠肉體得神的喜歡，神要告訴他說，肉體不
能得神的喜歡。我們必須看見，割禮就是對付肉體，並且是對付
那一個生以實瑪利的肉體，是對付那一個要得神喜歡的肉體，是
對付那一個要遵行神旨意的肉體，是對付那一個要用自己的力量
來成就神應許的肉體。神在這裏給亞伯拉罕認識的就是這一個。
神的兒女在神面前最大的難處就是他的肉體沒有受對付，
相信肉體，倚靠肉體。肉體沒有受對付的最顯著的現象，就 the Lord. They believe in the flesh and put their trust in the flesh. The most obvious sign
是覺得自己『有把握』。肉體的特點就是自己『有把握』。 of unchecked flesh is self-confidence. Self-confidence is the characteristic of the flesh.
腓立比三章三節說，『真受割禮的，乃是…不相信肉體的。』 Philippians 3:3 says, “We are the circumcision, the ones who…have no confidence in
These two verses show what circumcision is. Simply put, circumcision is the removal of
the flesh. What should be the attitude of those who are circumcised? They should have no
confidence in the flesh and should not put their trust in the flesh. (The word “confidence”
in Philippians 3:3 can be translated “trust” according to the original language.) Who are
the circumcision? They are the ones who serve by the Spirit of God and who put no trust in
the flesh. Therefore, circumcision deals with man’s inherent energy, his natural strength.
How appropriate it was for God to say such a word to Abraham! God showed
Abraham that whatever he did and begot by himself was just Ishmael. If the flesh is
not dealt with, one will have no part in God’s covenant. If the flesh is not dealt with,
one cannot be of God’s people and cannot maintain His testimony or participate in His
recovery work.
The greatest problem among God’s children is that they do not know what the flesh
is! The flesh that many Christians know is merely related to the matter of sin. It is true
that the flesh causes us to sin. But the flesh does not cause man to just sin. Romans
8:8 says that “those who are in the flesh cannot please God.” This means that the flesh
has tried to please God. Many times, the goal of the flesh may not be to try to offend
God; its goal may be to try to please God. Romans 7 shows us that the flesh exerts
great effort to keep the law, to do good, to do God’s will, and to please God. However,
it cannot make it. Our experience tells us that it is comparatively easy to deal with the
sinning flesh, but it is very difficult to deal with the flesh that tries to please God. This
is the flesh that tries to creep into God’s work and service. This is the flesh that creeps
into all the things of God.
Some people do not realize that man cannot please God by himself. They think that
even though they were once a certain kind of person, now they can do good because
their goal has changed since they have believed in the Lord. Such people do not realize
that God is concerned not merely with changing their goals, but with terminating their
flesh. If they want to please God with their flesh, God will tell them that the flesh cannot
please Him. We must see that circumcision is the cutting off of the flesh, the very flesh
that begets Ishmael, the flesh that tries to please God. Circumcision deals with the flesh
that tries to do God’s will and to fulfill His promise by itself. This was what God wanted
Abraham to understand.
The greatest problem with God’s children is that their flesh is not dealt with before

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不相信肉體，也就是對於肉體沒有把握。凡被十字架擊打過
的人，他那個人雖然還存在著，可是他已經破碎了，他已變
成戰戰兢兢的人了，他已變成不敢相信自己的人了，他已變
成沒有把握的人了。在你沒有受神對付以先，每逢一件事情
臨到你身上，你很容易下斷案，一開口就有斷案；可是，在
你受了神對付之後，你就不敢輕易下斷案了，你會覺得你沒
有把握了。所以，沒有一個快出主張、相信自己有力量的人
是認識十字架的。這樣的人，十字架從來沒有在他身上作過
工。你的肉體一受割禮，你就不能相信自己，你就不會那麼
有把握，你就不敢輕易發表意見。我們必須看見，我們在神
面前所有的，是輭弱，不是剛強，是無依無靠，不是有把握。
神在這裏要把亞伯拉罕帶到一個地步，特別給他看見，
他的肉體必須受對付，他在前十四年所作的事不行；神
的應許，用不著他來作，用不著他來成全，只要他相信
就彀了。同時神也給他看見，他世世代代的後裔都要受
割禮，這是作神的子民的基本條件。我們能不能作神的
子民，在實行方面的條件，就是看在我們的肉體上有沒
有十字架的記號。割禮是作神子民的記號，是作神子民
的證據。記號是甚麼？記號就是特點。神的子民有一個
記號，有一個特點，就是棄絕肉體，不相信肉體。神的
子民，就是肉體的把握被神割掉了的人；神的子民，就
是失去肉體把握的人。
最可惜的事，就是有許多基督徒覺得自己很有把握。
他知道怎樣信主耶穌，他知道怎樣被聖靈充滿，他知道
怎樣得勝，他知道甚麼是基督徒該有的生活…差不多他
是一個無所不知的人！許多時候，他會告訴你，其月某
日他有甚麼經歷，某月某日他又有甚麼經歷，幾乎他甚
麼都不缺少！許多時候，他也會告訴你，他與神如何有
交通，他與神如何有來往，他知道某一次神對他怎麼說，
某一次神的旨意是如何，某一次神叫他到某處去說話，
某一次神又叫他到某處去禱告…。可以說，他知道神的
旨意好像比知道世界上最容易的事還容易些！可是，他
缺少一個記號－『沒有肉體的把握。』這樣的基督徒，
真需要神的憐憫！
割禮的意思，就是割去那一個肉體的把握，就是割去那
一個天然的能力，使你在神的面前不敢隨便說話行事，使
你變作一個戰兢恐懼的人。
2062 亞伯拉罕以撒雅各的神 - 第 56 頁
the flesh.” To put no trust in the flesh is to have no confidence in the flesh. All those who
have been smitten by the cross are broken. Although their person may remain, they
have learned to fear God and no longer put their trust and confidence in themselves.
Before a person is dealt with by the Lord, he quickly judges anything that comes his
way. He opens his mouth and makes judgments quickly. But after a person has been
dealt with by the Lord, he does not judge lightly; he no longer has any confidence. No
one who makes quick proposals and believes in his own strength knows the cross. Such
a person has never experienced the work of the cross. Once our flesh is circumcised,
we will not believe in ourselves any longer. We will not be that full of confidence, and
we will not express our opinions easily. Before the Lord, we must see that we are weak,
powerless, helpless, and faltering.
God brought Abraham to the point where he realized that his flesh needed to be
dealt with, and that the things he did during the past thirteen years were wrong. There
was no room in God’s promise for him to do or accomplish anything; all he needed to
do was believe. At the same time, God showed him that his descendants for generations
to come must be circumcised. This is the basic requirement to be God’s people. The
condition for us to be God’s people in practicality is to have the mark of the cross upon
our flesh. Circumcision is the mark of God’s people. It is the proof of God’s people.
What is a mark? A mark is a characteristic. God’s people have a characteristic, a mark,
which is the denial of the flesh, the rejection of confidence in the flesh. God’s people are
those whose confidence in the flesh has been cut off. They are the ones who have lost
confidence in the flesh.
It is a pity that so many Christians are so confident about themselves. They know
how to believe in the Lord Jesus, and they know how to be filled with the Holy Spirit.
They know how to overcome, and they know how to live the Christian life. It seems that
there is nothing that they do not know! They brag again and again about this and that
kind of experience that they had on certain days of certain months. It seems that they
are lacking in nothing! They may talk about how they fellowship with God and how
they communicate with Him. They think that they know what God is saying concerning
certain matters. They think that they know God’s will concerning many things. They
can talk about what God has told them to speak or pray at such and such a place and at
such and such a time. To them, it seems as if knowing God’s will is the easiest thing on
earth! Yet they lack the mark of having “no confidence in the flesh.” Such Christians are
indeed in need of God’s mercy!
The meaning of circumcision is to cut off the confidence of the flesh. It is to cut off
the natural strength so that one no longer speaks and walks in a loose way, but instead
becomes a fearful and trembling person.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 56
 亞伯拉罕受割禮
亞伯拉罕受了神十幾年的對付，他到現在成了一個怎樣
的人呢？他成了一個對於自己無所憑藉的人了。這時候神
對他說，『你的妻子撒萊，…她的名要叫撒拉。我…要使
你從她得一個兒子。』（十七 15 ～ 16。）在這以前十幾
年，神已經應許亞伯拉罕：『你本身所生的，才成爲你的
後嗣，』那時亞伯拉罕已經信了；現在過了十幾年，神又
來對他說，要使他從妻子撒拉生一個兒子。這時候亞伯拉
罕怎樣呢？亞伯拉罕沒有從前那樣的勇氣了，他沒有從前
那樣的信心了。他聽見了神的應許，『就俯伏在地喜笑，
心裏說，一百歲的人，還能得孩子麼？撒拉已經九十歲了，
還能生養麼？』他並且對神說，『但願以實瑪利活在你面
前！』（17 ～ 18。）這就是說明他對自己完全絕望了，他
看自己的身體如同已死了，看撒拉的生育已經斷絕了。回
想當初，也不知道對神怎麼會信的。從前真是年輕，所以
能信，現在那裏信得來！按人看，亞伯拉罕不知道退後到
甚麼地步了，他退到一個地步，好像連信心都沒有了。
其實，亞伯拉罕在十幾年前的那一點信心，是有肉體攙雜
的信心，是用肉體生以實瑪利的信心。十三年之久，神把他擺
在一邊，同時，神也帶領他到了盡頭，帶領他到了乾淨的地
步。好像亞伯拉罕是失敗了，可是神仍在他身上工作。我們要
記得，我們得勝的時候，不一定都是神的工作；我們失敗的時
候，不一定神都沒有工作。所以，我們應當將自己無依無靠的
交在永活的神手裏。祂如果呼召了你，祂如果在你身上動了祂
的工，祂就不放手。卽使在我們輭弱、失敗的時候，祂還是作
祂自己的工作，祂的手還是在那裏一步一步的引領我們。
現在神來向亞伯拉罕重新題起說，你妻子撒拉要給你生
一個兒子。亞伯拉罕聽了這話，就俯伏在地喜笑。亞伯拉罕
的笑是笑神麼？不是，他實在是在那裏笑自己。他自己在這
一種情形之下太沒有辦法了，但是，就是在這一種的情形之
下，他相信神。這是很奇妙的，環境容易的時候，很不容易
相信神；環境艱難的時候，反而容易相信神。環境容易，不
會幫助人相信神。人到了環境絕望的時候，是真相信神的時
候。所以，神常是從兩方面帶領我們的：若不是把環境帶到
絕路，叫我們來相信祂；就是把我們的肉體帶到盡頭，叫我
2062 亞伯拉罕以撒雅各的神 - 第 57 頁
Abraham’s Circumcision
After being dealt with by God for so many years, what kind of person did Abraham
become? He became a person who had no trust in himself. Then God said to him, “As for
Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will
bless her, and give thee a son also of her” (Gen. 17:15-16). God had promised Abraham
earlier that “he that shall come forth out of thine own bowels shall be thine heir.” At
that time Abraham had believed. After more than ten years, God came again and told
him that he would have a son through his wife Sarah. What did Abraham do? He was
not as bold as before. He did not have the faith that he had before. When he heard God’s
promise, he “fell upon his face, and laughed, and said in his heart, Shall a child be born
unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?”
And he said to God, “O that Ishmael might live before thee!” (vv. 17-18). This means that
he had given up hope entirely in himself. He considered his own body as being already
dead and Sarah’s womb as being deadened. He could not recall how he had believed at
the beginning. He might have said, “Perhaps I was young and could believe then. But
now, how can I believe anymore?” In man’s eyes Abraham had backslidden all the way.
He had backslidden so much that even his faith was seemingly gone.
Actually, the little faith that Abraham had years ago was a faith that was mixed up
with the flesh. It was a faith which begot Ishmael with the flesh. For thirteen years God
put Abraham aside and brought him to his end so that he would be purified. It seemed
as if Abraham had failed. Yet God was still working on him. We have to remember that
God’s work may not be with us when we are victorious, and God’s work may not be
altogether absent from us when we fail. We should commit ourselves to the hand of
the ever-living Lord. As long as He has called us and has started His work in us, He will
never give up. Even when we are weak and failing, He still carries on His work, and He
is still leading us on step by step.
When God repeated to Abraham that his wife Sarah would bring forth a son, he
fell upon his face and laughed. Was he laughing at God? No, he was really laughing
at himself. It was too impossible of a situation for him. Yet in the midst of such a
situation, he believed in God. It is strange that in easy situations, it is hard to believe
in God, while in hard situations, it is easy to believe in God. Easy situations do not
help a person believe in God. When a man reaches a desperate situation, he truly
believes in God. Hence, God always guides us in two ways: He causes us to trust in
Him by bringing us to the end in our environment and by bringing our flesh to its
end. The lesson from the environment is outward, while the lesson from circumcision
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 57
們來相信祂。環境所給我們的教訓是外面的，割禮所給我們
的教訓是裏面的。撒拉的生育斷了，這是環境到了絕路，這
是外面的；亞伯拉罕受割禮，這是肉體到了盡頭，這是裏面
的。我們必須被帶到絕路盡頭來相信神。我們的肉體如果受
了對付，那就無論環境順利或者艱難，我們總是能相信神。
我們要知道，神所要的不是攙雜的信心，而是純潔的信
心。不能因爲你看事情還有可能，你看自己還有把握，所
以你信；只能因爲神這樣說了，所以你信。十三年前，亞
伯拉罕還不能這樣的信，可是現在他到了這個地步，就是
自己的身體如同已死，撒拉的生育已經斷絕了，這個時候
的信，那必定是純粹的信了，那必定是單單信神了。從前
的信，是信神和亞伯拉罕自己，現在的信，是單單信神，
因爲亞伯拉罕已經甚麼能力都沒有了，已經沒有甚麼用處
了，已經完了。亞伯拉罕的笑一笑，就說明他甚麼都完了。
但是神對他說，『你妻子撒拉要給你生一個兒子，你要給
他起名叫以撒。』（十七 19。）
我們在神面前要注意這一個：神要亞伯拉罕生的是以撒， We should take note of this fact: God wanted Abraham to beget Isaac, not
不是以實瑪利！神永遠不肯接受我們人把甚麼東西拿來代 Ishmael! God will never accept any replacement of His work. After He waited for
替祂的工作。等了十三年之久，祂還是要亞伯拉罕生以撒， thirteen years, He still wanted Abraham to beget Isaac. Ishmael can never satisfy
以實瑪利不能滿足神的心！ God’s heart!
十七章二十三至二十四節：『正當那日，亞伯拉罕遵著
神的命，給他的兒子以實瑪利和家裏的一切男子，無論是
在家裏生的，是用銀子買的，都行了割禮。亞伯拉罕受割
禮的時候，年九十九歲。』亞伯拉罕的受割禮，就是他承
認自己是完了，他的肉體是毫無辦法了。憑著他自己的情
形來說，他對於神的應許，好像連信也信不來了。可是，
等他自己信不來的時候，真的信心就來了！就是在他自己
信不來的時候，就是在他沒有辦法的時候，他就真的要倚
靠神了。這個時候，他好像信，又好像信不來，在他裏面
只有一點點的信心，但就是這一點點的信心，才是純粹
的信心。亞伯拉罕在這時候的情形，就是羅馬四章十九至
二十節所說的那一種情形，他『雖然想到自己的身體如同
已死，撒拉的生育已經斷絕，他的信心還是不輭弱；並且
仰望神的應許，總沒有因不信，心裏起疑惑；反倒因信，
心裏得堅固，將榮耀歸給神』。
2062 亞伯拉罕以撒雅各的神 - 第 58 頁
is inward. For Sarah’s womb to be deadened was an end in the environment; this
was something outward. For Abraham to be circumcised was for his flesh to be
brought to its end; this was something inward. We must be brought to our end before
we can believe in God. If our flesh is dealt with, we will believe in God whether the
environment is smooth or difficult.
God does not want a mixed faith, but a pure faith. We should not believe only
when things look bright and we have confidence in ourselves. We should believe
simply because God has spoken. Abraham could not believe in this way thirteen
years previously. But now he was brought to the point where he considered his body
as being already dead and his wife’s womb as being deadened. The faith which he
now had was a pure faith; it was one that believed in God alone. His previous faith
was based on God and on himself. His faith now was based on God alone because all
his strength was gone, and there was nothing left in him; everything was finished.
Abraham’s laugh confirms this: To him everything in him was finished. Yet God said
to him, “Sarah thy wife shall bear thee a son indeed; and thou shalt call his name
Isaac” (17:19).
Genesis 17:23-24 says, “And Abraham took Ishmael his son, and all that were
born in his house, and all that were bought with his money, every male among the
men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame
day, as God had said unto him. And Abraham was ninety years old and nine, when
he was circumcised in the flesh of his foreskin.” Abraham’s circumcision was his
acknowledgment that he was through, that his flesh absolutely could not make it. As far
as his own condition was concerned, he could not even believe in God’s promise. But
just when he could not believe anymore, the real faith came in! When he could believe
no longer and when he could do nothing anymore, he truly trusted in God. It seemed
as if he believed and, at the same time, was unable to believe. There was only a flicker
of faith in him. Yet this flicker of faith was the pure faith. Abraham’s condition at this
time is described in Romans 4:19-20: “And not weakening in his faith, he considered his
own body as already dead, being about a hundred years old, as well as the deadening of
Sarah’s womb; but with regard to the promise of God, he did not doubt in unbelief, but
was empowered by faith, giving glory to God.”
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 58
 神的朋友
亞伯拉罕這樣一信，一受割禮，到了十八章，他與神的
交通就更加親密，顯出他真是神的朋友了。創世記十八章
是很特別的一章聖經。在這一章裏面說到三件事：（一）
交通，（二）知識，（三）代禱。這三件事是特別連起來的，
也是每一個基督徒跟隨主多年之後所該特別享受的。在這
裏我們只能簡單的題一下。
先說到交通：『耶和華在幔利橡樹那裏，向亞伯拉罕顯
現出來。』（創十八 1。）我們在創世記十三章末了已看見
過，亞伯拉罕是在希伯崙幔利橡樹那裏居住的。希伯崙是
交通的意思，神在這裏向亞伯拉罕顯現，就是說亞伯拉罕
是在交通的地位上的。『那時正熱，亞伯拉罕坐在帳棚門
口。舉目觀看，見有三個人在對面站著。』（十八 1 ～ 2。）
這是舊約裏最特別的一個地方。神來探望亞伯拉罕，不像
從前那樣是榮耀的神向他顯現，而是取了人的樣式向他顯
現，並且好像是輕裝便服走路來的。這一次神的顯現完全
是站在人的地位上來的，所以亞伯拉罕一點不覺得是神向
他顯現。『他一見，就從帳棚門口跑去迎接他們，俯伏在地，
說，我主，我若在你眼前蒙恩，求你不要離開僕人往前去。
容我拿點水來，你們洗洗腳，在樹下歇息歇息；我再拿一
點餅來，你們可以加添心力，然後往前去，你們旣到僕人
這裏來，理當如此。他們說，就照你說的行吧。亞伯拉罕
急忙進帳棚見撒拉說，你速速拿三細亞細麵調和作餅。亞
伯拉罕又跑到牛羣裏，牽了一隻又嫩又好的牛犢來，交給
僕人，僕人急忙豫備好了。亞伯拉罕又取了奶油、和奶、
並豫備好的牛犢來，擺在他們面前，自己在樹下站在旁邊，
他們就喫了。』（2 ～ 8。）這是亞伯拉罕與神交通。亞伯
拉罕被神帶到一個地步，能像朋友一樣的與神來往了！
就在這裏，又談到兒子的問題。在十七章是記載亞伯拉
罕笑，在十八章是記載撒拉笑。現在，亞伯拉罕已經豫備
好了，可以這樣的與神來往了。他們在帳棚外面談，撒拉
在帳棚門口聽。他們在那裏說話，撒拉在那裏暗笑，神就
指出撒拉的暗笑來。（12 ～ 15。）這一個是交通。神作人，
神與人來往，這就是神與祂子民的交通。
2062 亞伯拉罕以撒雅各的神 - 第 59 頁
God’s Friend
In chapter eighteen, after Abraham believed and was circumcised, his fellowship
with God became more intimate. This shows that he was indeed a friend of God.
Genesis 18 is a special chapter. This chapter speaks of three things: (1) fellowship, (2)
knowledge, and (3) intercession. These three things are intimately related, and they are
the special enjoyment of a Christian who has been following the Lord for many years.
We can only cover them briefly.
“And the Lord appeared unto him in the plains of Mamre” (Gen. 18:1). At the end of
chapter thirteen, Abraham was dwelling by the oaks of Mamre, which was in Hebron.
Hebron means fellowship. For God to appear to Abraham meant that Abraham was
standing on the ground of fellowship. “And he sat in the tent door in the heat of the day;
and he lifted up his eyes and looked, and, lo, three men stood by him” (18:1-2). This is
a very peculiar portion of the Old Testament. God visited Abraham, not as the God of
glory, but in the form of a man. It was as if He came to Abraham in plain clothes. God’s
appearance was fully in the position of a man. Therefore, Abraham did not feel that it
was God who appeared to him. “And when he saw them, he ran to meet them from the
tent door, and bowed himself toward the ground, and said, My Lord, if now I have found
favor in thy sight, pass not away, I pray thee, from thy servant: let a little water, I pray
you, be fetched, and wash your feet, and rest yourselves under the tree: and I will fetch
a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore
are ye come to your servant. And they said, So do, as thou hast said. And Abraham
hastened into the tent unto Sarah, and said, Make ready quickly three measures of
fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd,
and fetched a calf, tender and good, and gave it unto a young man; and he hastened
to dress it. And he took butter, and milk, and the calf which he had dressed, and set it
before them; and he stood by them under the tree, and they did eat” (vv. 2-8). This was
Abraham’s fellowship with God. Abraham was led by God to the point where he could
communicate with God as a friend!
Then the subject of the son was brought up once more. Chapter seventeen speaks
of Abraham laughing. Chapter eighteen speaks of Sarah laughing. Abraham was ready;
he could communicate with God. While they were conversing outside the tent, Sarah
was listening in the tent door, and while they were speaking to one another, Sarah
was laughing within herself. God pointed out Sarah’s laughing (vv. 12-15). This was
fellowship. God became a man and communicated with a man. This is the fellowship
between God and His people.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 59
 『三人就從那裏起行，…亞伯拉罕也與他們同行，要送
他們一程。』（16。）這是交通，這是神的朋友。這一個
交通一有，立刻就生出知識來。這一種知識並不是聖經的
知識，這一種知識是認識神。亞伯拉罕與神有了交通，亞
伯拉罕就有了認識神的知識。『耶和華說，我所要作的事，
豈可瞞著亞伯拉罕呢？』（17。）這是何等親切的一句話！
這是神以對待朋友的態度對待亞伯拉罕。接下去神說，『所
多瑪和蛾摩拉的罪惡甚重，聲聞於我。我現在要下去，察
看他們所行的，果然盡像那達到我耳中的聲音一樣麼？若
是不然，我也必知道。』（20 ～ 21。）這是神把祕密透露
給亞伯拉罕了。亞伯拉罕在神面前知道了人所不能知道的
旨意。神的旨意只給與神同行的人知道。所以，與神同行
的寶貴，就是能認識神。
當神把這一個祕密告訴了亞伯拉罕之後，亞伯拉罕就立
刻作代禱的工作。代禱是受交通支配的，代禱也是受知識
支配的。有了交通就產生知識，有了知識就有代禱的負擔。
亞伯拉罕在這裏的禱告，乃是認識神、與神表同情的禱告。
亞伯拉罕近前來，對神說，『無論善惡，你都要剿滅麼？…
審判全地的主，豈不行公義麼？』（23 ～ 25。）亞伯拉罕
的禱告是站在神一邊的，是完全爲神的公義著想的。換句
話說，亞伯拉罕的代禱並不是爲著感動神的心，而是爲著
表明神的心。所以，認識神的心的禱告，並不是要改變神
的旨意，而是要顯明神的旨意。亞伯拉罕這一種的禱告，
是認識神的心意的禱告，是顯明神的旨意的禱告。亞伯拉
罕真是神的朋友！
“And the men rose up from thence...and Abraham went with them to bring them
on the way” (v. 16). This is fellowship. This is being God’s friend. Once there is
fellowship, there is knowledge. This kind of knowledge is not just the knowledge
of the Bible but the knowledge of God. When Abraham fellowshipped with God, he
acquired a knowledge of God. “And the Lord said, Shall I hide from Abraham that
thing which I do?” (v. 17). What a word of intimacy! God was treating Abraham like a
friend. Then God said, “Because the cry of Sodom and Gomorrah is great, and because
their sin is very grievous, I will go down now, and see whether they have done
altogether according to the cry of it, which is come unto me; and if not, I will know”
(vv. 20-21). This means that God revealed His secret to Abraham. Before the Lord,
Abraham was able to know what other men could not know. God’s will is revealed
only to those who walk with Him. The preciousness of walking with God lies in the
fact that we can know God.
After God told Abraham of this secret, Abraham immediately entered into a
work of intercession. Intercession is governed by fellowship; it is also governed by
knowledge. With fellowship there is knowledge, and with knowledge there is the
burden for intercession. The prayer that Abraham offered was a prayer that issued
from his knowledge of God and his sympathy for God. Abraham drew near and said
to the Lord, “Wilt thou also destroy the righteous with the wicked?...Shall not the
Judge of all the earth do right?” (vv. 23-25). Abraham stood on God’s side to pray; his
prayer was fully on behalf of God’s righteousness. In other words, his prayer was not
to move God’s heart but to express it. Hence, a prayer that knows God’s heart is not
a prayer that changes His will, but one that expresses His will. Abraham’s prayer was
a prayer that knew God’s will; it was a prayer that expressed God’s will. He was truly
God’s friend!

第二次受試驗－ THE SECOND TEST—

爲亞比米勒家禱告 PRAYING FOR THE HOUSE OF ABIMELECH
這以後，亞伯拉罕第一個試驗已經過去了，用肉體的手 Abraham passed his first test. The bringing forth of Ishmael with his fleshly strength
生以實瑪利的事已經過去了。按人看，好像他甚麼事情都 was over. Humanly speaking, he had done everything, and Isaac should have been born.
成功了，應當就生以撒了。豈知道這件事剛剛過去，他又 But before the incident in chapter seventeen was barely completed, another came
碰著了一件事，就是他爲著兒子的問題受到第二次的試驗。 along, and he was tested a second time concerning the matter of his son.
二十章一節：『亞伯拉罕從那裏向南地遷去，寄居在加低 Genesis 20:1 says, “And Abraham journeyed from thence toward the south
斯和書珥中間的基拉耳。』亞伯拉罕在那裏又犯了和在埃及 country, and dwelt between Kadesh and Shur, and sojourned in Gerar.” Abraham
所犯的同樣的罪，就是稱撒拉爲他的妹子。他那一次在埃及 committed the same mistake as he did in Egypt when he called Sarah his sister. After

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受了法老的責備，蒙神帶領他回來。這次他到了基拉耳亞比
米勒那裏，又犯了同樣的罪。唉，這是我們實在難以領會的。
他已經到了十八章所說的那樣交通的高點，之後，怎麼還會
落到這樣的地步呢？我們要看見，二十章告訴我們一件事，
是十二章所沒有告訴我們的。亞比米勒責備亞伯拉罕說，
『你怎麼向我這樣行呢？…你見了甚麼才作這事呢？』（9 ～
10。）亞伯拉罕就把他所以這樣說的理由說出來：『我以爲
這地方的人總不懼怕神，必爲我妻子的緣故殺我。況且她也
實在是我的妹子，她與我是同父異母，後來作了我的妻子。
當神叫我離開父家飄流在外的時候，我對她說，我們無論走
到甚麼地方，你可以對人說，他是我的哥哥；這就是你待我
的恩典了。』（11 ～ 13。）所以，這件事的根不是生在埃及，
而是生在米所波大米。他在埃及的失敗，不過是根的顯露，
而失敗的根是在米所波大米就已經有了。因此，他到了基拉
耳，這件事又顯露出來了。
神所以這樣對付亞伯拉罕，是要給他看見，他和撒拉是分不
開的。在米所波大米的時候，亞伯拉罕以爲他和撒拉是可以分
開的，以爲碰著危險的時候，他們夫妻也可以分開變作兄妹。
可是我們要記得，亞伯拉罕所站的地位是信，撒拉所站的地位
是恩典，從人一方面來說是信，從神一方面來說是恩典，信和
恩典是不能分開的，是必須在一起的。如果把恩典拿掉，就沒
有信，就沒有神的子民，就不能把基督帶進來。但是，亞伯拉
罕以爲他可以和撒拉分開；這一個根，在米所波大米的時候就
已經種下了，所以在埃及顯出來，到現在又顯出來了。在這裏，
神要作一件事，神要把亞伯拉罕在米所波大米時所有的那一個
根拔出來。這一個如果不對付好，以撒就不能來。神要得著子
民來維持神的見證，就是藉著信心和恩典。光有信不成，光有
恩典也不成。所以神必須把亞伯拉罕帶到一個地步，給他看見
撒拉犧牲不得，撒拉是不可分開的。
有一件事很希奇，就是神『爲亞伯拉罕的妻子撒拉的緣
故，已經使亞比米勒家中的婦人，不能生育』。（18。）
等到亞比米勒把撒拉歸還給亞伯拉罕以後，『亞伯拉罕禱
告神，神就醫好了亞比米勒和他的妻子，並他的眾女僕，
她們便能生育。』（17。）這件事以後，到下面二十一章，
就看見撒拉生以撒了。這真是希奇得很。
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he was rebuked by Pharaoh of Egypt, God brought him back. But in chapter twenty
he went to Abimelech of Gerar and committed the same mistake. It is difficult for us
to understand this. How could he fall to such a low state after he had reached the
peak of fellowship in chapter eighteen? Chapter twenty relates something that was
not mentioned in chapter twelve. Abimelech rebuked Abraham, saying, “What hast
thou done unto us?...What sawest thou, that thou hast done this thing?” (vv. 9-10).
Abraham said, “Because I thought, Surely the fear of God is not in this place; and they
will slay me for my wife’s sake. And yet indeed she is my sister; she is the daughter of
my father, but not the daughter of my mother; and she became my wife. And it came
to pass, when God caused me to wander from my father’s house, that I said unto her,
This is thy kindness which thou shalt show unto me; at every place whither we shall
come, say of me, He is my brother” (vv. 11-13). Hence, the root of this matter was not
in Egypt, but in Mesopotamia. His failure in Egypt only exposed the root. The root
of failure was in Mesopotamia. Therefore, when he went to Gerar, the same thing
happened again.
God dealt with Abraham in order to show him that he and Sarah could not be
separated. In Mesopotamia he thought that he and Sarah could be separated, and
that during times of peril the couple could become brother and sister. Abraham was
standing on the ground of faith, while Sarah was standing on the ground of grace.
On man’s side, it is faith, and on God’s side, it is grace. Faith and grace can never be
separated from each other; they must always be together. If grace is taken away, there
is no faith, there is no people of God, and Christ cannot be brought forth. But Abraham
thought that he could be separated from Sarah. The root was planted in Mesopotamia
and exposed in Egypt. Now it was exposed again. God was removing the root that had
been planted in Mesopotamia. If this matter had not been taken care of, Isaac could not
have been brought forth. In order for God’s people to maintain His testimony, there is
the need for faith and grace. It is not enough to have faith alone, and it is not enough to
have grace alone. God showed Abraham that he could not sacrifice Sarah and could not
be separated from her.
It is interesting that “the Lord had fast closed up all the wombs of the house of
Abimelech, because of Sarah, Abraham’s wife” (v. 18). After Abimelech returned Sarah
to Abraham, “Abraham prayed unto God: and God healed Abimelech, and his wife, and
his maidservants; and they bore children” (v. 17). After this incident, Sarah begot Isaac
in chapter twenty-one. This is amazing.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 61
 亞比米勒家中的婦人都不能生育，怎麼亞伯拉罕禱告神，
神就醫好了她們，她們便能生育呢？別人也許能爲這一件事禱
告，但是亞伯拉罕自己的妻子還從來沒有生育過，他怎麼能替
亞比米勒家中的婦人禱告呢？這的確是一件太難的事，可是，
就在這件事上，亞伯拉罕在米所波大米所種下的錯誤的根被神
拔出來了。現在他知道他的妻子能不能生育完全是神的事了。
他替亞比米勒家中的人禱告的時候，也許他自己一點把握都沒
有，但是，他的把握是在乎神，不是在乎他自己。現在，亞伯
拉罕被拯救完全脫離了他自己。他自己還沒有得著兒子，但是，
他能爲別人的生育禱告神。他的肉體，的的確確已經受了對付。
這是亞伯拉罕爲兒子的問題所受的第二個試驗。他從這
一次試驗中學了一個功課，就是認識了神是父。雖然亞伯
拉罕自己的妻子和亞比米勒家中的婦人是一樣的不能生育，
但是他爲亞比米勒家中的婦人禱告，這是他認識了神是父，
他認識了能力是出乎神，不是出乎他自己。神如果要作，
神就能作，在神並沒有不能的事。當亞伯拉罕替亞比米勒
家中的婦人禱告的時候，真是出了代價，那一個代價就是
他自己。他在那裏代求的這件事，就是他自己所追求的。
神叫他代求的這件事，就是他自己一生所沒有的。神就是
摸著這一件事。所以，亞伯拉罕爲亞比米勒家中的婦人禱
告這件事，叫他完全停止了他自己。只有不想自己、不看
自己的人，才能在那一天爲亞比米勒家中的婦人禱告。讚
美神，祂帶領亞伯拉罕到一個地步，真能不看自己。亞伯
拉罕爲甚麼能不看自己？因爲他認識了神是父。
我們要記得，『父親』的『父』和『父神』的『父』是有不
同的意思的。神是父親，神和信徒的關係是父子的關係，是很
親熱的關係，這是許多基督徒在重生的時候就已經看見了的。
但是還有一個功課我們應當學習的，就是神不只是父親，神並
且是父神，就是三而一神中的父神，所有的一切都出乎神，這
就是父神的意思。祂是一切的父，祂是萬有的父，這就叫作父
神。亞伯拉罕現在已學會了這一個功課。不是因爲他家裏兒女
成行，所以他能替亞比米勒家中的婦人禱告，乃是因爲他看見
神是父，所以他能替亞比米勒家中的婦人禱告，亞伯拉罕因著
生以實瑪利的事學了功課，認識了神是父；現在他在亞比米勒
的事情上，又學了功課，又認識了神是父。所以，這一件事過
了以後，神給亞伯拉罕生以撒的應許就實現了。
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The women in the house of Abimelech could not bear children. Why did they bear
children again when Abraham prayed and God healed them? Others could have prayed
for this, but Abraham’s own wife had never borne a child. How could he pray for the
women in the house of Abimelech? This was indeed a difficult thing to do. But in this
matter, the root which Abraham had planted in Mesopotamia was dug out by God. He
realized that for his wife to bear children was something entirely up to God. While he
was praying for the house of Abimelech, probably he did not have any confidence at
all in himself. His confidence was in God and not in himself. Now Abraham was fully
delivered from himself. He did not have a son, yet he could pray for others to bear
children. His flesh had truly been dealt with.
This is the second test Abraham went through concerning his son. He learned
the lesson from this test that God is the Father. Although his wife and the women
in Abimelech’s house were the same and could not bear children, he prayed for the
women of Abimelech’s house. He did it because he knew that God is the Father. He
knew that power comes from God and not from himself. If God wants to do something,
He can do it. With Him nothing is impossible. Abraham had to pay a price to pray for
the women of Abimelech’s house. The price was himself. What he prayed for was what
he himself sought after. God was asking him to pray for something that he had not
had for his whole life. God was touching him on this matter. Hence, in praying for the
women of Abimelech’s house, Abraham ceased all activities of his self. Only one who
did not think about himself and did not consider himself could have prayed for the
women of Abimelech’s house on that day. Thank the Lord that God brought Abraham
to the point where he could truly look away from himself. He could do this because he
knew God as the Father.
We have to remember that there are two meanings to the name Father. God is
our Father, and His relationship with the believers is a father-son relationship; this
is very intimate. This is something which many Christians realize at the time of their
regeneration. But there is still another lesson we have to learn. God is the Father in
the persons of the Trinity; everything is of Him. This is the meaning of God the Father.
He is the Father of everything, the Father of all things. This is the other meaning
of God the Father. Abraham learned this lesson. He could pray for the women of
Abimelech’s house, not because he had clusters of children in his house, but because
he saw that God is the Father. Through the begetting of Ishmael, Abraham learned
to know God as the Father. In this incident with Abimelech, he learned to know God
as the Father once again. Therefore, after this incident, God fulfilled His promise to
Abraham and brought forth Isaac.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 62
 第六章 CHAPTER SIX
亞伯拉罕與兒子（下）－ ABRAHAM AND HIS SON (3)
亞伯拉罕獻以撒 Abraham Offering Isaac
讀經： Scripture Reading:
加拉太書四章二十九至三十一節：『當時那按著血氣生 Gal. 4:29-31 But just as at that time he who was born according to the flesh
的，逼迫了那按著聖靈生的；現在也是這樣。然而經上是怎 persecuted him who was born according to the Spirit, so also it is now. But what
麼說的呢？是說，『把使女和她兒子趕出去；因爲使女的兒 does the Scripture say? "Cast out the maidservant and her son, for the son of the
子，不可與自主婦人的兒子一同承受產業。』弟兄們，這樣 maidservant shall by no means inherit with the son of the free woman." So then,
看來，我們不是使女的兒女，乃是自主婦人的兒女了。』 brothers, we are not children of the maidservant but of the free woman.
五章一節：『基督釋放了我們，叫我們得以自由，所以 5:1 It is for freedom that Christ has set us free; stand fast therefore, and do not be
要站立得穩，不要再被奴僕的軛挾制。』 entangled with a yoke of slavery again.
希伯來書十一章十七至十九節：『亞伯拉罕因著信，被 Heb. 11:17-19 By faith Abraham, being tested, offered up Isaac; indeed he who gladly
試驗的時候，就把以撒獻上；這便是那歡喜領受應許的， received the promises was offering up his only begotten, Of whom it was said, "In Isaac
將自己獨生的兒子獻上。論到這兒子，曾有話說，『從以 shall your seed be called"; Counting that God was able to raise men even from the dead,
撒生的才要稱爲你的後裔；』他以爲神還能叫人從死裏復活； from which he also received him back in figure.
他也彷彿從死中得回他的兒子來。』
雅各書二章二十至二十四節：『虛浮的人哪，你願意知道 James 2:20-24 But are you willing to know, O vain man, that faith without its works
沒有行爲的信心是死的麼？我們的祖宗亞伯拉罕，把他兒子 is useless? Was not Abraham our father justified by works in that he offered up Isaac
以撒獻在壇上，豈不是因行爲稱義麼？可見信心是與他的行 his son upon the altar? You see that faith worked together with his works, and by these
爲並行，而且信心因著行爲才得成全；這就應驗經上所說： works faith was perfected. And the Scripture was fulfilled which says, "And Abraham
『亞伯拉罕信神，這就算爲他的義。』他又得稱爲神的朋友。 believed God, and it was accounted to him as righteousness"; and he was called the
這樣看來，人稱義是因著行爲，不是單因著信。』 friend of God. You see that a man is justified by works and not by faith only.
創世記二十一章八至十節：『孩子漸長，就斷了奶；以 Gen. 21:8-10 And the child grew and was weaned. And Abraham made a great feast
撒斷奶的日子，亞伯拉罕設擺豐盛的筵席。當時，撒拉看 on the day that Isaac was weaned. And Sarah saw the son of Hagar the Egyptian, whom
見埃及人夏甲給亞伯拉罕所生的兒子戲笑，就對亞伯拉罕 she had borne to Abraham, mocking. So she said to Abraham, Cast out this maidservant
說，你把這使女，和她兒子趕出去，因爲這使女的兒子， and her son, for the son of this maidservant shall not inherit with my son Isaac.
不可與我的兒子以撒，一同承受產業。』
二十二章一至五節：『這些事以後，神要試驗亞伯拉罕， 22:1-5 Now after these things God tested Abraham and said to him, Abraham. And
就呼叫他說，亞伯拉罕，他說，我在這裏。神說，你帶著 he said, Here I am. And He said, Take now your son, your only son, whom you love,
你的兒子，就是你獨生的兒子，你所愛的以撒，往摩利亞 Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the
地去，在我所要指示你的山上，把他獻爲燔祭。亞伯拉罕 mountains of which I will tell you. And Abraham rose early in the morning and saddled

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清早起來，備上驢，帶著兩個僕人和他兒子以撒，也劈好
了燔祭的柴，就起身往神所指示他的地方去了。到了第三
日，亞伯拉罕舉目遠遠的看見那地方。亞伯拉罕對他的僕
人說，你們和驢在此等候，我與童子往那裏去拜一拜，就
回到你們這裏來。』
十六至十八節：『耶和華說，你旣行了這事，不留下你
的兒子，就是你獨生的兒子，我便指著自己起誓說，論福，
我必賜大福給你，論子孫，我必叫你的子孫多起來，如同
天上的星，海邊的沙，你子孫必得著仇敵的城門。並且地
上萬國都必因你的後裔得福，因爲你聽從了我的話。』
自從亞伯拉罕在替亞比米勒家中的婦人禱告這件事上認
識了神是父以後，到了神所說的日期，撒拉就給亞伯拉罕
生了一個兒子，亞伯拉罕給兒子起名叫以撒。他兒子以撒
生的時候，亞伯拉罕年一百歲。（創二一 5。）
趕出以實瑪利的日子
在以撒斷奶的日子，神藉著撒拉說一句話：『你把這使
女，和她兒子趕出去，因爲這使女的兒子，不可與我的兒
子以撒，一同承受產業。』（10。）這不是撒拉嫉妒。加
拉太四章三十節給我們看見，這是神藉撒拉的口所說的話：
『因爲使女的兒子，不可與自主婦人的兒子一同承受產
業。』這就是說，只有一個是能達到神的目的的，那一個
是以撒，不是以實瑪利。因爲以實瑪利是第一個，不是第
二個，所以他所代表的是亞當，不是基督。『屬血氣的在先；
以後才有屬靈的。』（林前十五 46。）屬血氣的不能承受
屬靈的產業，不能達到神的目的。第二個是以撒，所以以
撒是代表屬靈的，是能承受神的產業、維持神的見證的。
這很希奇，以實瑪利不是一生下來就被趕出去的，乃是到了
以撒斷奶的日子，他才被趕出去。沒有以撒，就沒有法子把以
實瑪利趕出去。有的弟兄姊妹本來是充滿了血氣的工作和血氣
的行爲的，等到有一天，他聽見了甚麼叫作血氣，甚麼叫作肉
體，他就甚麼都不敢作了，他就把甚麼工作都停止下來了。這
就是因爲他沒有以撒，所以把他的以實瑪利一趕出去，他就甚
麼都不能作了。許多基督徒從來都是憑著自己的意思作事，都
是憑著肉體的能力作事，等到有一天，他把屬肉體的工作一停，
2062 亞伯拉罕以撒雅各的神 - 第 64 頁
his donkey and took two of his young men with him and Isaac his son. And he split
the wood for the burnt offering and rose up and went to the place of which God had
told him. On the third day Abraham lifted up his eyes and saw the place from afar. And
Abraham said to his young men, Stay here with the donkey; and I and the boy will go
over there, and we will worship; and then we will return to you.
16-18 And said, By Myself I have sworn, declares Jehovah: Because you have done
this thing and have not withheld your son, your only son, I will surely bless you and
will greatly multiply your seed like the stars of the heavens and like the sand which is
on the seashore; and your seed shall possess the gate of his enemies. And in your seed
all the nations of the earth shall be blessed, because you have obeyed My voice.
After Abraham realized that God is the Father through his intercession for
the women in Abimelech’s house, Sarah bore him a son at God’s appointed time.
Abraham called his son Isaac. When his son was born, he was a hundred years old
(Gen. 21:5).
The Day Ishmael Was Cast Out
The day Isaac was weaned, God spoke a word through Sarah: “Cast out this
bondwoman and her son: for the son of this bondwoman shall not be heir with my son,
even with Isaac” (v. 10). This was not Sarah’s jealousy. Galatians 4:30 shows us that
this was God’s word through the mouth of Sarah: “For the son of the maidservant shall
by no means inherit with the son of the free woman.” This means that only one person
could fulfill God’s goal. This one was Isaac, not Ishmael. Ishmael was the first, not the
second. Therefore, he represented Adam, not Christ. “But the spiritual is not first but
the soulish, then the spiritual” (1 Cor. 15:46). Those who are of the flesh cannot inherit
the kingdom of God; they cannot fulfill God’s goal. The second one was Isaac. Therefore,
Isaac represented that which is spiritual, he who can inherit God’s inheritance and
maintain God’s testimony.
It is interesting to see that Ishmael was not cast out the day Isaac was born. He
was cast out only after Isaac was weaned. Without Isaac, it was impossible to cast
out Ishmael. Some brothers and sisters are full of fleshly works and a fleshly walk.
When they hear about the flesh and what it means, they dare not do anything any
longer, and they cease their work altogether. They do not have Isaac yet. Therefore,
when they cast out Ishmael, they cannot do anything. Many Christians have been
used to doing things by themselves and according to their fleshly strength. When
they stop their fleshly work, they are left with no spiritual work. They did not have
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 64
他屬靈的工作也就沒有了。因爲他本來沒有屬靈的，只有屬肉
體的，所以把血氣的一停，屬靈的也就沒有了。可是，這裏的
原則是說，要到了以撒斷奶的日子，就是以撒剛強起來作兒子
的時候，也就是以撒得著地位的時候，以實瑪利才被趕出去。
甚麼叫作趕？我們讀加拉太五章一節：『基督釋放了我們，叫
我們得以自由，所以要站立得穩，不要再被奴僕的軛挾制。』這
意思就是說，主耶穌已經釋放了我們，主耶穌已經活在我們裏面，
我們所得的生命是自由的生命，我們是有自由的人，所以，我們
不要再打算去『作』甚麼來討神的喜歡。你甚麼時候一『作』，
你就成了以實瑪利；你甚麼時候不『作』，你就活在兒子的自由
裏。我們要知道，基督徒的生活，都在乎這一件事－你『作』，
或者你不『作』。甚麼時候你打算『作』一件事來討神的喜歡，
你的自己來了，罪和死的律也就來了，你就立刻落到以實瑪利的
地位上去，成了使女的兒子。如果是自主婦人的兒子，就不需要
憑著自己去『作』，因爲在我們裏面有一個生命，那一個生命是
自然而然會那樣作的。我們『是』基督徒，我們不是『作』基督徒；
我們『是』神的兒女，我們不是『作』神的兒女。我們是活在『是』
裏面，我們不是活在『作』裏面。我們甚麼時候打算『作』，我
們就『被奴僕的軛挾制』，就成了使女的兒子。我們如果活在以
撒的地位上，那個生命就自然而然的彰顯在我們身上。
等到亞伯拉罕把以實瑪利趕出之後，那個時候，連責備亞
伯拉罕的亞比米勒都要來對他說，『凡你所行的事，都有神
的保佑！』（創二一 22。）現在，亞伯拉罕那一個失敗的
根已經完全除去了。神藉著以撒完全彰顯了祂自己的工作。
anything spiritual before; all they had were fleshly things. When the flesh is stopped,
nothing spiritual remains. The principle is that Isaac must be weaned. This means
that Ishmael can only be cast out when Isaac is strong enough to be the son and has
gained the proper ground.
What does it mean to be cast out? Let us read Galatians 5:1. “It is for freedom that
Christ has set us free; stand fast therefore, and do not be entangled with a yoke of
slavery again.” This means that the Lord Jesus has freed us; He is already living within
us. The life we have received is a life of freedom; we have been freed. Therefore, we
should not try to do anything to please God. Whenever we try to do anything, we
become Ishmael. Whenever we stop trying, we are living in the freedom of the Son. The
Christian life hinges on whether or not something has been done by us. Whenever we
try to do something to please God, the self and the law of sin and of death come, and we
fall back to Ishmael’s position and become the sons of a maidservant. As a son of the
free woman, there is no need for us to do anything by ourselves. We have a life within
us, and this life will do everything in a spontaneous way. We are Christians; we do not
need to act out our Christian life. We are children; we do not need to act like God’s
children. We live in what we are, not in what we do. Whenever we try to do something,
we are “entangled with a yoke of slavery again” and become sons of the maidservant.
If we stand on the ground of Isaac, the life we have will spontaneously be manifested
through us.
After Abraham cast out Ishmael, even Abimelech, who had rebuked him once, came
to him and said, “God is with thee in all that thou doest” (Gen. 21:22). The root of
failure was removed from Abraham, and God was able to fully manifest His own work
through Isaac.

第三次受試驗－獻上以撒 THE THIRD TEST—THE OFFERING OF ISAAC

亞伯拉罕爲兒子的問題已經受了兩次試驗：第一次試驗 Abraham had been tested twice concerning his son. The first test was in the
是生以實瑪利，第二次試驗是爲亞比米勒家中的婦人禱告。 begetting of Ishmael. The second test was in praying for the women of Abimelech’s
現在亞伯拉罕爲兒子的問題又受了第三次試驗。這第三次 house. Now he was tested for the third time concerning his son. This third test was the
試驗就是在摩利亞山上獻上他的兒子以撒。 offering up of his son Isaac on Mount Moriah.
現在亞伯拉罕已經達到了他所該達到的地位，可以說他 Abraham had reached the proper ground. One can say that he had reached the peak,
已達到絕頂了，已達到最高點了。過了二十二章以後，那 the pinnacle. After chapter twenty-two, the record turns to the story of his old age.
是記載他晚年的事了。所以，二十二章所記的事，是亞伯 Hence, chapter twenty-two marks the peak of Abraham’s life. One can say that this was
拉罕所達到的最高點，可以說是他一生的正午。 the high noon of his life.
二十二章一至二節：『這些事以後，神要試驗亞伯拉罕，就呼 Genesis 22:1-2 says, “And it came to pass after these things, that God did tempt

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叫他說，亞伯拉罕，他說，我在這裏。神說，你帶著你的兒子，
就是你獨生的兒子，你所愛的以撒，往摩利亞地去，在我所要指
示你的山上，把他獻爲燔祭。』這一個要求，關係到神的應許
的成全。不錯，以撒是亞伯拉罕的獨生子，是亞伯拉罕所愛的，
如果亞伯拉罕要獻上以撒的話，對於亞伯拉罕的代價是太大，但
這還不是這裏的要點。希伯來十一章所給我們看見的，是創世記
二十二章所沒有記載的。希伯來十一章十八節說，『從以撒生的
才要稱爲你的後裔。』所以，現在的問題不僅是犧牲一個亞伯拉
罕所愛的兒子的問題，並且是有關於神自己的應許、神自己的目
的、和神自己的工作的問題。神所給亞伯拉罕的這一個兒子，不
只是給亞伯拉罕一個人的，並且要藉著這一個兒子來達到神的目
的；如果這一個兒子死了，那怎麼辦？這是亞伯拉罕所受的試驗。
所以，亞伯拉罕受試驗，以個人來說是一個問題，以器
皿來說又是一個問題。希伯來十一章十八節給我們看出，
這一個試驗有器皿的問題在裏面。這是肉體所受不住的。
神說要給亞伯拉罕一個兒子，神又說要把以撒獻爲燔祭！
獻燔祭是必須用火燒掉的，神所有的應許是在以撒身上，
把以撒燒了，豈不是把神的應許燒了！神的目的、神的工
作都在以撒身上，把以撒燒了，豈不是把神的目的、神的
工作也燒了！以實瑪利是憑著血氣生的，把他趕出去，這
有道理，這是對的；但是，以撒是憑著神的應許生的，怎
麼又要把他獻爲燔祭呢？亞伯拉罕本來有以實瑪利就已經
滿足了，是神自己說『不然』，是神自己一再說撒拉要生
一個兒子；亞伯拉罕並沒有強求這一個兒子，是神自己給
他的。今天，神又要把這個兒子拿回去，並且不是普通的
拿回去，而是要把他燒了拿回去，這真是莫名其妙的事。
如果以撒不該生，神應當早就告訴亞伯拉罕；如果以撒該
生，就應當留給亞伯拉罕。不給他，那起頭就不必叫他生；
要給他，那就不該要他把以撒獻爲燔祭。又要生，又要獻，
這怎麼說呢？這沒有別的，這就是要亞伯拉罕更深的認識
神是父！
神是父
亞伯拉罕還得學他最末了的一個功課，這一個功課也就是
他起初所學的功課。如果神要稱爲亞伯拉罕的神，亞伯拉罕
就必須認識神是父。不錯，以撒是沒有問題了，以撒的確是
2062 亞伯拉罕以撒雅各的神 - 第 66 頁
Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said,
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.” This demand had to do with the fulfillment of God’s promise. Isaac
was Abraham’s only son, and he was his beloved. It was a great price for Abraham to
offer up Isaac. But this is still not the main point. Hebrews 11 shows us something that
Genesis 22 does not record. Hebrews 11:18 says, “In Isaac shall your seed be called.”
Hence, it was not just a matter of sacrificing Abraham’s beloved son, but a matter of
God’s own promise, goal, and work. God did not give Abraham’s son to him alone. His
intention was to achieve His goal through Isaac. If Isaac died, what would happen? This
was Abraham’s test.
This test involved himself as an individual and himself as a vessel. Hebrews 11:18
shows us the aspect of the vessel. God promised to give Abraham a son. Yet He wanted
this son to be offered up as a burnt offering! This is something that the flesh cannot
stand. A burnt offering must be burned by fire. All of God’s promises hinged on Isaac.
If Isaac was burned up, would not God’s promises be burned up? God’s goal and His
work were with Isaac. If he was burned up, would not God’s promise, goal, and work
be burned up as well? It was reasonable and right to cast out Ishmael because he was
born of the flesh. But Isaac was born according to God’s promise. Why should he be
offered up as a burnt offering? Abraham had sought for satisfaction with Ishmael. But
God Himself said, “No.” It was God who repeatedly said that Sarah would have a son.
Abraham did not insist on having this son; it was God who gave this son to him. Now
God wanted him back, and not in an ordinary way, but as a burnt offering. This was
beyond his comprehension. If Isaac should not have been born, God should have told
him sooner. If it was right for Isaac to be born, Abraham should have been able to keep
him. If God did not want Abraham to keep Isaac, He should not have given Isaac to him
in the first place. If He did want Abraham to have Isaac, He should not have demanded
that he be offered up as a burnt offering. What was the purpose of begetting a son and
then offering him up? It was solely to bring Abraham into a deeper realization of God as
the Father!
God Being the Father
Abraham still had to learn one last lesson. This lesson was actually the lesson he
had already learned. In order for God to be the God of Abraham, he had to know God
as the Father. There was no question about Isaac; he was indeed given by God and
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神所賜的，的確是神應許的兒子，但是，問題是在亞伯拉罕 indeed a son according to His promise. But what was Abraham’s relationship with
與以撒發生了怎樣的關係。我們在神面前有一個最深的功課 Isaac? The deep lesson that we have to learn before the Lord is that we cannot get
需要學的，就是：所有神所賜給我們的，我們都不可與它發 ourselves directly involved with any of the things that God has given to us. God does
生直接的關係，神不許我們與它發生直接的關係。不只憑著 not allow us to have a direct relationship with them. It is wrong to acquire something
血氣所得著的是不對的，就是憑著應許所得著的，如果用屬 by the flesh, but it is equally wrong to hold on to what is acquired through the
血氣的手來抓住它，也是不對的。不錯，以撒是神所賜的， promise with fleshly hands. Indeed, Isaac was given by God, but what was Abraham’s
但是，問題是在亞伯拉罕與以撒所發生的關係是甚麼。 relationship with Isaac?
亞伯拉罕在生以撒的事情上，已經認識了神是父；但是， In begetting Isaac, Abraham learned that God is the Father. But he still had to learn
亞伯拉罕還得知道一件事，就是在以撒未生之先，神是父， one more thing. God was the Father before Isaac was born, but was He still the Father
現在生了以撒，神是不是還是父呢？許多基督徒的情形是這 after Isaac was born? This is the condition that many Christians face today. Before
樣：在以撒沒有生以先，他們看神是父；在以撒生了之後， their “Isaacs” are born, they realize that God is the Father. But after their “Isaacs” are
他們的眼睛是看以撒，就不再看神是父了。他們的盼望，他 born, their eyes turn to their “Isaacs.” They think that their “Isaacs” will fulfill God’s
們的眼睛，他們的心意，都寄託在以撒身上了。他們想，這 promises, accomplish God’s goal, and bring in God’s work. They think that they have
一個以撒要達到神的目的，這一個以撒要成功神的應許，這 to treasure their “Isaacs,” care for their “Isaacs,” and raise up their “Isaacs”! God is
一個以撒要將神的子民帶進來，所以現在要寶貴這一個以撒， put aside after their “Isaacs” are born. All of their thoughts are on their “Isaacs,” and
要顧念這一個以撒，要栽培這一個以撒！而對於神呢，自從 God becomes nothing to them. However, we have to see that God is the Father. He will
生了以撒以後，就把神擺在一邊了。現在，把所有的心意都 not allow our thoughts to be centered on our “Isaacs.” God is the Father. He cannot be
放在以撒身上了，對於神卻沒有甚麼了。但是，我們必須看 limited by time. Before Isaac was born, God was the Father. After Isaac was born, God
見，神是父，祂不能讓我們停在以撒身上。神是父，不能有 was still the Father. Whether or not God’s promises would be fulfilled depended on
時間的限制，以撒沒有生之先神是父，以撒生了之後神還是 God, not on Isaac.
父。神的應許能不能成功，不是在以撒身上，還是在神身上。 Isaac was a gift from God. Here lies our greatest danger before the Lord. Our hands
以撒是神所給的恩賜。我們在神面前最大的危險，就是 are empty before we receive any gift; thus, we can fellowship and communicate with
在沒有得著恩賜以先，我們的手是空的，我們會與神交通， God. But after we receive the gift, our hands become full, and we do not fellowship or
與神來往；等到得著恩賜之後，我們的手是滿的，就不與 communicate with Him anymore. When our hands are empty, we fellowship with God
神交通，不與神來往了。當我們是空手的時候，我們是用 with empty hands. But when our hands pick up the gift, we become satisfied with the
空手與神交通；當我們的手接受了恩賜，就因爲手裏有了 gift in our hands, and we stop fellowshipping with God. God must teach us a lesson:
恩賜，我們就以此爲滿足，我們就不與神交通了。神要在 We should put the gifts aside and live totally in God. Before man’s flesh is dealt with,
這裏教訓我們一個功課，就是恩賜要擺在一邊，我們要完 he always lives according to God’s gift and neglects God Himself. However, this is
全住在神裏面。人的肉體沒有徹底受對付的時候，人總是 something that God never endorses.
在神的恩賜裏，而忽畧了神自己。但這是神所不許可的。
生以撒是亞伯拉罕的一個經歷。可以說，這是亞伯拉 The begetting of Isaac was one experience that Abraham had. We can say that this
罕極寶貴的一個經歷。但是，神給我們一個經歷，並不 was a very precious experience for Abraham. But God does not give us an experience so
是給我們一生一世用的。我們要知道，我們的根源是神， that we may sit on it for the rest of our lives. We have to realize that our source is God,
不是經歷。生以撒是一個經歷，但這不是父；生以撒是 not experiences. The begetting of Isaac was indeed an experience, but the experience
一個經歷，但這不是根源。難處就在這裏：我們得著了 itself was not the Father. It was an experience, but it was not the source. The problem
一個關於基督的經歷，我們就抓住這個經歷，一天到晚 is that once we acquire an experience concerning Christ, we hold on to that experience
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寶貴的都是這個經歷，卻忘記了神是父。但是神不容許
這樣的情形。神必須給我們看見，我們的經歷是可以擺
下的，神是不可以擺下的。以撒是可有可無的，父是不
可一時一刻分離的。
不過，這還沒有摸著這裏的中心點。以撒是代表恩賜也
罷，以撒是代表一個經歷也罷，這不過摸著我們血氣的生命
而已。在這裏還有一件更緊要的，就是以撒是代表神那一
次對亞伯拉罕說的旨意。如果以撒一死，神那一次對他說的
旨意豈不是不能成全了麼？因爲要重視神那一次對他說的旨
意，就不得不用所有的力量把以撒抓住，許多基督徒的情形
都是如此。可是我們要知道，我們是與神發生關係，我們不
是與神所要作的那一件事情發生關係，我們不是與神那一次
所說的旨意發生關係。我們在神面前要被帶到一個地步，沒
有一時一刻有自己的存在。神要拯救我們到一個地步，就是
我們所要的是神自己，而不是神所要我們作的事。我們往往
用肉體的手來維持神要我們作的事，以爲旣然神要我們作這
件事，那麼我們無論如何都要用力把這件事作好。可是，神
要我們學的功課，乃是要我們不堅持己意，甚麼時候神要我
們作，我們就作，甚麼時候神不要我們作，我們就不作。
以撒也代表屬靈的工作。有一次神呼召我們，叫我們去
作某一個屬靈的工作，但是我們心裏實在不舒服，因爲我
們要以實瑪利，我們有自己的工作要作。等到有一天，神
說話，神再說話，神說話到一個地步使我們不能逃了，我
們就說，『好，我肯把自己的工作放下，來作這一個工作。』
但是第二個危險又來了，就是我們把那一個放下了，又把
這一個抓住了。沒有以撒之前，要以實瑪利；有了以撒之後，
又非以撒不可了。我們不是與神發生直接的關係，而是與
工作發生直接的關係了。我們一直要作，非作不可，我們
以屬靈的工作代替了神的地位。就是爲這個緣故，神要讓
這個工作死掉。也許你會對神講道理說，『是你要我作的，
怎麼事情會失敗到這個地步呢？』你要知道，神所以讓你
的工作失敗到這個地步，就是要你看見你與這工作不該發
生直接的關係。你看見了這一點，你的自己就出去了。
我們從前生以實瑪利而不生以撒，這是肉體；我們現在用自
己的手去抓住以撒，這也是肉體，同樣都是肉體。神要試驗亞
伯拉罕，要他知道他今天是與以撒發生直接的關係呢，還是只
2062 亞伯拉罕以撒雅各的神 - 第 68 頁
and treasure the experience, while at the same time, we forget that God is the Father.
God will not allow this to happen. He has to show us that our experience can be
dropped but He cannot be dropped. Isaac is dispensable, but we cannot be separated
from the Father even for a moment.
This still has not touched the crux of the matter. Whether Isaac represents a gift
or an experience, this application merely touches our fleshly life. There is another
important thing: Isaac represents God’s will, which God had spoken to Abraham. If
Isaac died, would that not mean that the will of God that was spoken to Abraham would
be unfulfilled? Because Abraham cared so much about God’s will, he had to use all
his energy to hold on to Isaac. This is the situation with many Christians. We have to
realize that we are related to God Himself; we are not related to the things which God is
about to do. We are not related to the will which He has spoken. We have to be brought
to the point where our self no longer exists. We have to be delivered to the point where
we want God only, not the things that He wants us to do. We often use fleshly hands to
uphold the things that God wants us to do. We think that because God wants us to do a
certain thing, we have to try our best to accomplish it. But the lesson that God is really
teaching us is to give up our own will so that we will do what God wants us to do and
not do what He does not want us to do.
Isaac also represents our spiritual work. God may call us to participate in some
kind of spiritual work. However, we may not want to do it. We want our Ishmael,
and we have our own work. One day God will speak to us, and after He speaks again
and again, we will find that we can no longer escape, and we will say, “All right. I am
willing to drop my work to take up Your work.” But a second danger follows: We may
drop one work only to find ourselves caught up by another. Before we have Isaac, we
hold on to Ishmael. After Isaac comes, we hold on to Isaac. We are no longer directly
related to God, but related to the work instead. We insist on working and do not give
up. We replace God with spiritual works. Therefore, God allows our works to die. We
may argue with God, saying, “You asked me to do this. Why have I ended up with such
failure?” We have to realize that God allows our work to fail miserably because He
does not want us to have any direct relationship with the work. If we see this, our self
will go away.
Formerly, the flesh begot Ishmael and not Isaac. Now the flesh holds on to Isaac.
Both are the flesh. God was testing Abraham. He wanted to see if Abraham was directly
related to Isaac or directly related to God. This is the test which Abraham faced on
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 68
與神發生直接的關係。這就是亞伯拉罕在摩利亞山所受的試驗。
我們今天要問自己同樣的問題：神呼召我，叫我作工，
叫我事奉祂，我起頭的時候不願意，後來我願意了，就作
神的工；到了今天，是不是我愛那一個工作，我放不下那
一個工作，我用自己的手抓住那一個工作呢？如果是這樣，
神就要來對付我們。神是要我們看見：以撒可失，神不可失，
因爲只有神是父！但是，有許多基督徒只知道要屬靈的工
作，不知道要神。我們要求神賜恩給我們，叫我們看見我
們與屬靈的工作不發生直接的關係，我們是與神發生直接
的關係，因爲只有神是我們的父！
神是叫死人復活的神
現在亞伯拉罕達到了成熟的地步。當他聽見神叫他獻上
以撒的時候，他不覺得是一件難事。他對他的僕人說，『你
們和驢在此等候，我與童子往那裏去拜一拜，就回到你們這
裏來。』（創二二 5。）他對於『祭』這個字連題都不題，
因爲從他的眼光看來，這是敬拜！除了神的自己以外，連神
所安排的最要緊的工作，都算不得寶貴。神甚麼時候要他放
下，他就放得下。所有的都爲著神，他一點都不與神爭執。
希伯來十一章十九節給我們看見，亞伯拉罕把以撒獻上的時
候，他也認識了神是叫死人復活的神。他遵從神的吩咐把以撒
獻上，他也『彷彿從死中得回他的兒子來』。不錯，在實際上
他沒有殺以撒，以撒沒有死；但希伯來十一章十九節說，亞伯
拉罕『彷彿從死中得回他的兒子來』。他看見神不只是創造的
神，神並且也是叫死人復活的神。他相信他的兒子以撒就是死
了，神也要叫他復活。他認識神是父，神是一切的起頭，是神
使無變爲有，是神叫死人復活。他知道神是父，所以他相信神，
他仰望神。創世記十五章記載他因信稱義，到了這裏，神因亞
伯拉罕信心的行爲又稱他爲義。雅各書二章二十一至二十三節
就是指這裏的事說的。現在，亞伯拉罕所有的事，都是與神直
接發生關係，而不是與以撒直接發生關係了。
神的器皿的成功
所以我們要學習在神面前看見這一個：連我們所得著的
使命，連我們所作的工作，連從前我們所知道的神的旨意， the work we are doing, and the will of God that we know, must be dropped. There
2062 亞伯拉罕以撒雅各的神 - 第 69 頁
Mount Moriah.
Today we have to ask ourselves the same question. God has called us to the work
and to serve Him. In the beginning we were unwilling, but later we became willing, and
we engaged ourselves in His work. Do we love this work? Are we reluctant to let go of
it? Are we holding on to this work with our own hands? If we are, God will come in to
deal with us. God wants us to realize that we can sacrifice Isaac but we cannot sacrifice
God, because only God is the Father! Yet many Christians only know that they need
spiritual works. They do not know that they need God. May the Lord be gracious to us
so that we would not be directly related to spiritual works, but directly related to God,
because only God is our Father!
God Being the God of Resurrection
By this time Abraham had reached maturity. When he heard that God wanted him
to offer up Isaac, he did not feel that this was a difficult thing to do. He told his servant,
“Abide ye here with the ass; and I and the lad will go yonder and worship, and come
again to you” (Gen. 22:5). He did not even mention the word sacrifice. To him this was
a worship! Nothing was more precious than God Himself, not even the most important
work that He had assigned. Whenever God wanted him to drop something, he willingly
dropped it. Everything was for God, and he did not argue with God.
Hebrews 11:19 shows us that at the time Abraham offered up Isaac, he knew that
God is the God of resurrection. He obeyed God’s command to offer up Isaac, “from
which he also received him back in figure.” It is true that he did not kill Isaac and that
Isaac did not die, but Hebrews 11:19 says that “from which [that is, death] he also
received him back in figure.” He considered God not only to be the God of creation, but
also the God of resurrection. He believed that even if his son died, God would resurrect
him. He knew God as the Father, the Initiator of everything, who calls things not being
as being and gives life to the dead. He knew that God is the Father, and he believed in
God and looked to Him. In Genesis 15 Abraham was justified by faith. God justified him
once more because of this act of faith in Genesis 22. James 2:21-23 speaks about this
matter. At this point everything with Abraham was directly related to God; he was not
related to Isaac in any direct way.
THE COMPLETION OF GOD’S VESSEL
Before the Lord, we have to realize that even the commission we have received,
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 69
都得放下。天然的與復活的是大有分別的。一切天然的，
都是我們所不願放手的；一切從死裏復活的，都是神所保
守的，不是我們自己用肉體的手所能抓住的。我們要學習
到達這樣的地步：神叫我們爲祂作工，我們感謝神；神不
叫我們爲祂作工，我們也感謝神。我們不是與神的工作發
生關係，而是與神自己發生關係。一切都應當是死而復活
的。甚麼叫作一切都是死而復活的呢？就是一切都是我們
自己所抓不住的。我們自己抓不住的，這就叫作復活。天
然的，是我們能抓住的；復活的，是我們不能抓住的。我
們必須看見，我們所有的，都得出乎神；並且所有出乎神的，
也不能由我們佔爲己有，還得放在神手裏。神把以撒給了
亞伯拉罕，並不是亞伯拉罕的，還是神的。亞伯拉罕達到
這一個地步，這一個器皿就成功了。
亞伯拉罕到了這一個地步的時候，神說甚麼？神說，
『你旣行了這事，不留下你的兒子，就是你獨生的兒子，
我便指著自己起誓說，論福，我必賜大福給你，論子孫，
我必叫你的子孫多起來，如同天上的星、海邊的沙，你子
孫必得著仇敵的城門。並且地上萬國都必因你的後裔得
福，因爲你聽從了我的話。』（創二二 16 ～ 18。）我們
在起頭所說的神呼召亞伯拉罕最後的目的，現在達到了。
神呼召亞伯拉罕有三個目的：一是要把迦南地賜給他和他
的後裔，二是要他和他的後裔作神的子民，三是要地上的
萬族因他得福。亞伯拉罕爲著迦南地受了試煉，也爲著後
裔受了試驗，現在亞伯拉罕已經成功了神的器皿，所以神
能說，『地上萬國都必因你的後裔得福』了。現在神的目
的達到了。
所以，神的器皿不是恩賜構成的，神的執事也不是恩賜構成
的。神的器皿，神的執事，是在神的面前經過神的對付的，是
有相當的經歷的。人在事奉神的事情上，往往有一個最大的誤
會，就是以爲神的工人們的根基是建造在知識和恩賜上的，甚
至是建造在天然的聰明上的。如果有一個人天然聰明一點，記
性好一點，就說這個人不錯，認爲他在事奉神的事情上有盼望，
有屬靈的用處。人常以爲只要在天然方面聰明、敏捷、有口才，
再多聽一點道理，多讀一點神學，多得一點聖經知識，並且有
一點屬靈的恩賜、屬靈的口才，這一個人就是一個『合乎主用』
的器皿了。可是我們在這裏要說直話，神第一個恩召的器皿，並
2062 亞伯拉罕以撒雅各的神 - 第 70 頁
is a big difference between what is natural and what is of resurrection. Everything
that we do not want to let go of is natural. Everything that comes from resurrection
is preserved by God, and we cannot hold on to it with our fleshly hands. We have
to learn to thank the Lord for calling us to His work and also learn to thank Him for
calling us to not work. We are not directly related to God’s work, but to God Himself.
Everything should pass through death and resurrection. What is resurrection?
Resurrection is anything that we cannot put our hands on, that we cannot hold on
to. This is resurrection. Natural things are the things that we can grasp hold of, while
we cannot grasp hold of the things in resurrection. We have to see that everything
we have is of God and that anything that is of God cannot become our own private
possession. We must put it in God’s hand. God gave Isaac to Abraham, but Isaac still
belonged to God. He did not belong to Abraham. When Abraham reached this point,
he became a completed vessel.
When Abraham reached this point, God said, “By myself have I sworn, saith the
Lord, for because thou hast done this thing, and hast not withheld thy son, thine only
son, that 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; and thy seed shall
possess the gate of his enemies; and in thy seed shall all the nations of the earth be
blessed; because thou hast obeyed my voice” (Gen. 22:16-18). The ultimate goal for
which Abraham was called at the beginning was fulfilled. God had called Abraham
for three purposes. First, He wanted to give the land of Canaan to Abraham and his
descendants. Second, He wanted to make him and his descendants a people of God.
Third, He wanted to bless all the nations of the earth through him. Abraham was tested
concerning Canaan and concerning his descendant. He became God’s vessel, and God
was able to say, “In thy seed shall all the nations of the earth be blessed.” God’s goal was
now fulfilled.
Gifts do not constitute God’s vessels and ministers. God’s vessels and ministers
must be those who are before the Lord, who have passed through His dealings, and
who have much experience. The greatest misunderstanding we have in our service
to God is to think that God’s workers are built upon the foundation of knowledge
and gifts or even natural cleverness. If a man is naturally clever and has a good
memory, others will say that he is quite good and promising in God’s service. They
will say that he is useful in spiritual matters. Man thinks a vessel is “useful to the
Master” as long as he is clever, quick, and eloquent in his natural constitution, as
long as he acquires more teachings, theologies, and Bible knowledge, and as long as
he has some amount of spiritual gift and eloquence. But we have to say an honest
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 70
不是這樣造成的。亞伯拉罕是神第一個恩召的器皿，來成就神
永遠的計畫的，但是他並不是這樣成功的。他是被神從一條路
上帶出來，一直給他看見他自己的輭弱，他自己的無用，他肉
體的能力在神面前是何等不蒙神的悅納；神一步一步的對付他，
對付他到一個地步，叫他真認識了神，知道了甚麼叫作神是父；
最後，還把以撒獻上給神，到了這一個時候，他才成功爲神的
器皿，神才能對他說，『地上萬國都必因你的後裔得福。』
不錯，我們事奉神有許多層的情形，無論在那一層都可
以事奉神；可是，今天的問題是，我們在那一層事奉神才能
滿足神的心？真能滿足神的心的，就是在消極方面認識十字
架，在積極方面認識神是父的人。缺少這一個，就缺少屬靈
的價值。但願神賜恩給我們，使我們看見，神在亞伯拉罕身
上所作的一切事，就是要顯出祂是父，祂是一切的起頭。因
著亞伯拉罕認識神是父的緣故，所以在全部聖經中，也只有
亞伯拉罕是父。（新約裏的『祖宗』這個辭，按原文都可譯
作『父』。）必須是一個認識神是父的人，才能作父。你在
神的面前認識神是甚麼，你就作甚麼器皿。你所認識的神，
就斷定你作甚麼器皿。但願神拯救我們脫離死的道理、死的
知識。因爲只有我們認識神的那一點，才能使我們作神的器
皿，作神的執事。神的器皿，神的執事，是認識神的人。
2062 亞伯拉罕以撒雅各的神 - 第 71 頁
word. The first vessel that God called did not become one because of these things.
He was brought through one way. God repeatedly showed him his weaknesses and
uselessness and that his fleshly energy was not pleasing to Him. God dealt with him
step by step until he truly knew God as the Father. Finally, he offered Isaac to God.
By that time, he had become a vessel, and God was able to say, “In thy seed shall all
the nations of the earth be blessed.”
It is true that there are different levels in our service to God, and we can serve
Him wherever we are. But the real question is, “What kind of service should
we have in order to satisfy Him?” Those who satisfy God know the cross on the
negative side and know God as the Father on the positive side. If our service does
not have this knowledge, it lacks spiritual value. May the Lord be gracious to us to
show us that everything God did with Abraham was to reveal Himself as the Father
and the Initiator of everything. Because Abraham knew God as the Father, he is
the only one in the whole Bible who is called “father.” Only those who know God as
the Father can be a father. What we know of God determines what kind of vessel
we are before Him. The God that we know determines the kind of vessel that we
are. May the Lord deliver us from dead doctrines and knowledge. We can only be
God’s vessels and ministers according to our knowledge of Him. God’s vessels and
ministers are those who know God.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 71
 第七章
以撒的特點
讀經：
創世記二十五章五至六節：『亞伯拉罕將一切所有的都
給了以撒。亞伯拉罕把財物分給他庶出的眾子，趁著自己
還在世的時候，打發他們離開他的兒子以撒往東方去。』
十一節上：『亞伯拉罕死了以後，神賜福給他的兒子以撒。』
二十六章一至五節：『在亞伯拉罕的日子，那地有一次
饑荒；這時又有饑荒，以撒就往基拉耳去，到非利士人的
王亞比米勒那裏。耶和華向以撒顯現，說，你不要下埃及
去，要住在我所指示你的地。你寄居在這地，我必與你同
在，賜福給你，因爲我要將這些地都賜給你和你的後裔，
我必堅定我向你父亞伯拉罕所起的誓。我要加增你的後裔，
像天上的星那樣多；又要將這些地都賜給你的後裔；並且
地上萬國必因你的後裔得福；都因亞伯拉罕聽從我的話，
遵守我的吩咐，和我的命令、律例、法度。』
二十三至二十四節：『以撒從那裏上別是巴去。當夜耶
和華向他顯現說，我是你父親亞伯拉罕的神，不要懼怕，
因爲我與你同在，要賜福給你，並要爲我僕人亞伯拉罕的
緣故，使你的後裔繁多。』
神不只要得著亞伯拉罕一個人，神並且要得著一個團體
的器皿，要得著亞伯拉罕的子孫，就是教會，以達到祂自己
的目的。所以，亞伯拉罕的歷史，一方面是亞伯拉罕個人的
經歷，另一方面又是神的每一個器皿所應當有的經歷。亞伯
拉罕不只是一個個人，並且是信的人的父；（加三 7；）不
只他一個人需要有這些經歷，並且所有信的人都需要有這些
經歷。因此，我們讀亞伯拉罕的歷史的時候，一方面要看見
這是亞伯拉罕受神對付的經歷，另一方面也要看見亞伯拉罕
就是神對付祂子民的標準。這樣，亞伯拉罕的歷史，就成了
神對於我們每一個信的人的要求。如果我們搆不上這一個要
求，就不能滿足神的心，就不能達到祂的目的。
2062 亞伯拉罕以撒雅各的神 - 第 72 頁
CHAPTER SEVEN
THE CHARACTERISTICS OF ISAAC
Scripture Reading:
Gen. 25:5-6 And Abraham gave all that he had to Isaac. But to the sons of the
concubines that Abraham had, Abraham gave gifts. And he sent them away from Isaac
his son, while he was still living, eastward to the east country.
11a And after the death of Abraham, God blessed Isaac his son.
26:1-5 And there was a famine in the land, besides the former famine that had
occurred in the days of Abraham. So Isaac went to Abimelech the king of the Philistines
at Gerar. And Jehovah appeared to him and said, Do not go down to Egypt; dwell in the
land of which I will tell you. Sojourn in this land, and I will be with you and will bless
you; for to you and to your seed I will give all these lands, and I will establish the oath
which I swore to Abraham your father. And I will multiply your seed as the stars of
heaven and will give to your seed all these lands; and in your seed all the nations of
the earth will be blessed, Because Abraham obeyed My voice and kept My charge, My
commandments, My statutes, and My laws.
23-24 And he went up from there to Beer-sheba. And Jehovah appeared to him
the same night and said, I am the God of Abraham your father. Do not be afraid,
for I am with you, and I will bless you and multiply your seed for My servant
Abraham's sake.
God is not after just Abraham. He is after a corporate vessel. He is after the
descendants of Abraham, the church, who will fulfill His purpose. Abraham’s history
includes both his own experience and the necessary experience of every vessel of
God. Abraham was not just an individual; he was the father of those who are of faith
(Gal. 3:7). Just as he had to go through these experiences, all those who are of faith
must go through the same experiences. In reading the history of Abraham, we have
to realize that it is not only a description of Abraham’s experience in being dealt
with by the Lord, but it is also a description of the standard by which God deals with
all of His people. Abraham’s experience is God’s requirement on every believer. If we
do not meet this requirement, we cannot satisfy God’s heart, and we cannot reach
His goal.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 72
 神爲著祂自己的計畫，祂要我們作祂的器皿，使我們在祂
恢復的工作中有分。這樣，就自然而然有一個問題會發生，就
是，亞伯拉罕的經歷真是好，亞伯拉罕所受的對付真是寶貴；
亞伯拉罕本來不過是一個平平常常的人，神竟把他帶到這樣的
地步，到創世記二十二章，他發亮了，他發光了。但是，像我
們這些人，作基督徒作了多少年，怎麼一直都不發亮呢？亞伯
拉罕是神的子民的標準，那麼，我們怎麼能達到亞伯拉罕所達
到的地步呢？我們怎麼能讓神在我們身上作成功，像祂在亞伯
拉罕身上所作成的呢？神在亞伯拉罕身上得著一個器皿，神在
我們身上能不能得著一個器皿呢？這是我們所發生的問題。
在神的話語中，神不只稱祂自己是亞伯拉罕的神，神也接下
去稱祂自己是以撒的神，神也再接下去稱祂自己是雅各的神。
按著神的目的來說，亞伯拉罕是完全的；可是按著神的工作來
說，亞伯拉罕不彀完全，還需要加上以撒，加上雅各，才得完
全。這是聖經中最重要的原則之一。換句話說，神要得著的這
一個人，必須像亞伯拉罕那樣認識神是父，像亞伯拉罕那樣脫
離肉體的工作，也必須認識神怎樣作以撒的神，認識神怎樣作
雅各的神。必須認識了以撒的神，認識了雅各的神，人才能得
到亞伯拉罕所得到的。不錯，神所有的目的都在亞伯拉罕身
上，神給以撒的，都是神給亞伯拉罕的；以撒所走的路，沒有
比亞伯拉罕走得更遠；雅各所走的路，也沒有比亞伯拉罕走得
更遠；可以說亞伯拉罕已經走到絕頂了；可是，爲甚麼亞伯拉
罕還不能立刻得著一個國呢？這就因爲在經歷上還需要補充，
要把以撒加在亞伯拉罕裏，再把雅各加在亞伯拉罕裏，然後才
能達到神在亞伯拉罕身上所要達到的。換句話說，我們需要有
亞伯拉罕的經歷，我們也需要有以撒的經歷，也需要有雅各的
經歷。亞伯拉罕是一個標準擺在那裏，但是在亞伯拉罕和以色
列國之間，還有一個以撒和一個雅各。神不能越過以撒、雅各，
就跳到以色列國去。需要有以撒所認識的神，需要有雅各所認
識的神，然後才能有以色列國，然後才能有團體的經歷。神所
要的是一個團體的器皿。要成爲團體的器皿，就必須認識亞伯
拉罕的神、以撒的神和雅各的神。我們要一直記得神說的這一
句話，祂說，『我…是亞伯拉罕的神，以撒的神，雅各的神。』
（出三 6。）等到神稱爲亞伯拉罕的神、以撒的神和雅各的神，
以色列國就來到了。出埃及記就是說到這一個。這一個地步一
到，神的器皿就來，神的團體的器皿就來了。
2062 亞伯拉罕以撒雅各的神 - 第 73 頁
God wants us to be His vessels for the fulfillment of His own plan; He wants us to
have a part in His recovery work. Abraham’s experiences were wonderful, and the
dealings he received were precious. In the beginning he was an ordinary person, but
God brought him through many experiences until one day he became a shining and
glowing person in Genesis 22. Here a question arises. Why do some of us still not shine
even though we have been Christians for many years? If Abraham is the standard of
God’s people, how can we reach that standard? How can we allow God to accomplish in
us what He accomplished in Abraham? God gained a vessel in Abraham. Will He gain a
vessel in us? This is the question before us.
The Bible tells us that God is not only called the God of Abraham, but also the God
of Isaac. After this, He is also called the God of Jacob. As far as God’s goal is concerned,
Abraham was complete in himself. But as far as God’s work is concerned, he was not
complete. God needed Isaac and Jacob before there could be the completion. This is a
very important principle in the Bible. In order for God to gain a person, he must know
God as the Father, even as Abraham knew Him as the Father. He must be delivered from
the work of the flesh like Abraham was delivered. He must also know God as the God of
Isaac and the God of Jacob. A person must know the God of Isaac and the God of Jacob
before he can gain what Abraham gained. God’s purpose rested entirely on Abraham,
and whatever was given to Isaac had been given to Abraham already. Isaac did not go
beyond Abraham, and Jacob did not travel further than Abraham. If Abraham touched
the peak, why was he not able to inherit a kingdom immediately? He could not because
there was still the need of supplementary experiences. There was still the need of
Isaac and Jacob to be added to Abraham before God could gain what He intended to
gain in Abraham. In other words, we need the experience of Abraham, and we need
the experience of Isaac and the experience of Jacob as well. Abraham is a standard for
us. But between Abraham and the nation of Israel, there was still Isaac and Jacob. God
could not jump over Isaac and Jacob and go directly to the nation of Israel. There first
had to be the experiences of the God that Isaac knew and the God that Jacob knew,
before there could be the nation of Israel and before there could be the corporate
experience. God is after a corporate vessel. In order to be a corporate vessel, one has
to know God as the God of Abraham, the God of Isaac, and the God of Jacob. We have to
remember God’s word continually: “I am...the God of Abraham, the God of Isaac, and
the God of Jacob” (Exo. 3:6). As soon as God was called the God of Abraham, the God of
Isaac, and the God of Jacob, the nation of Israel appeared. This is revealed in the book of
Exodus. Once this point is reached, God has His corporate vessel.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 73
 現在我們要來看甚麼叫作以撒的神。
以撒是子
甚麼叫作亞伯拉罕的神，我們已經知道了。亞伯拉罕
自己就是父。一方面神帶領亞伯拉罕認識神是父，另一
方面神又叫亞伯拉罕作父。他的名字起頭叫亞伯蘭，裏
面有父的意思；後來叫亞伯拉罕，裏面也有父的意思，
不過比從前大一點，是作多國的父。亞伯拉罕認識神是
父，所以他自己也是父。從各方面來看，亞伯拉罕都是父：
以神恢復的工作來說，是從亞伯拉罕起頭的，所以他是
父；以神的揀選來說，他是頭一個被揀選作神的子民的，
所以他是父；以亞伯拉罕所作的事來說，他是頭一個過
河的，所以他是父。從亞當以後二千年之久，你那裏聽
見有一個希伯來人，神叫他離開本地、本族、父家，到
迦南地去？亞伯拉罕是第一個人。你那裏聽見有一個人
與神來往，親密得像朋友一樣？亞伯拉罕是第一個人。
你那裏聽見有一個人過了生育的年齡還生兒子？亞伯拉
罕是第一個人。你那裏聽見有一個人在一百歲生了一個
兒子，後來又把這個兒子獻上爲祭？亞伯拉罕是第一個
人。我們在聖經中看到有許多事，都是亞伯拉罕第一個
作的。亞伯拉罕真是父。
我們旣然看見亞伯拉罕是父，我們也就看見以撒是子。全
部聖經中，沒有第二個人的歷史能顯出主耶穌作子，像以撒
的歷史一樣。以撒生下來的時候，就不是憑著血氣生的，而
是憑著神的應許生的。新約的馬太一至二章，相當於舊約的
創世記。新約裏只有一個不是憑著血氣生的，舊約裏也有一
個不是憑著血氣生的。這一個子，不只不是憑著血氣生的，
並且是一個獨生子，是一個父所愛的獨生子。這一個獨生
子，曾擺在祭壇上，後來，又從祭壇上收回來，彷彿從死中
得回來。（來十一 19。）我們看見這裏有一個神所愛的兒子，
是死過的兒子，也是復活的兒子。我們還看見，他的父親差
遣僕人到他的本族、本家去，娶一個女子來作他的妻子。仔
細讀聖經的人都知道，這就是豫表聖靈爲著基督去尋找教
會。這教會乃是神旨意中的教會，是神生的，是與主一家的
人。以撒與利百加是一家的人，神的兒女成爲神的教會，也
是神生的，像主耶穌是神生的一樣。
2062 亞伯拉罕以撒雅各的神 - 第 74 頁
Now let us consider the meaning of the God of Isaac.
ISAAC BEING THE SON
We have seen the meaning of the God of Abraham. Abraham himself was a father. On
the one hand, God led him to realize that He is the Father. On the other hand, He made
Abraham a father. Abraham’s original name was Abram, which means “father.” Later
he was called Abraham, which also means “father,” but in a more superlative form; it
means the father of many nations. Abraham knew God as the Father, and as a result,
he also became a father. He was a father in every sense of the word. As far as God’s
recovery work is concerned, Abraham was the initiator, and as such he was the father.
As far as God’s selection is concerned, he was the first to be chosen as one of God’s
people, and therefore, he was also the father. As far as his acts were concerned, he was
the first one to cross the river, and therefore, he was also a father. For two thousand
years after Adam, who among all men was a Hebrew? Who did God call to leave his
country, kindred, and father’s house to go into Canaan? Abraham was the first. Have we
heard of anyone who communicated with God and who was so intimate with God that
he was called a friend of God? Abraham was the first. Have we heard of anyone who
begot a child after passing the age of child begetting? Abraham was the first. Have we
heard of anyone who had a son when he was a hundred years old, and who later offered
the son as a sacrifice? Abraham was the first. We see from the Bible that many things
were first done by Abraham. Indeed, Abraham is the father.
Now that we have seen Abraham as the father, we have to go on to see Isaac as the son.
No one’s history depicts the Lord Jesus as the Son as much as Isaac’s history. Isaac’s birth
was not according to the flesh but according to God’s promise. The first two chapters of
Matthew in the New Testament correspond with Genesis in the Old Testament. There was
only one person in the New Testament who was not born according to the flesh, and there
was only one person in the Old Testament who was not born according to the flesh. Not
only was the Lord Jesus born apart from the flesh, but He was an only begotten Son, One
who was the beloved of His Father. He was placed on the altar and received back from the
altar as the One who had come back from the dead (Heb. 11:19). He is the Son whom God
loves, who died and resurrected. His Father also sent a servant to His own country and
own kindred to find a wife for Him. Those who study the Bible carefully know that this
is the Holy Spirit seeking out the church for Christ. The church is according to the Lord’s
will; it is begotten of God and belongs to the same household of the Lord Jesus. Isaac and
Rebekah were of the same household. God’s children, the church, are begotten of God in
the same way that the Lord Jesus was begotten of God.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 74
 有一件事是特別希奇的，就是亞伯拉罕曾離開過迦南地到埃
及去，雅各在晚年的時候是住在埃及，可是以撒是生在迦南地，
也死在迦南地，從來沒有離開過迦南地。生在迦南地，長在迦
南地，從來沒有離開迦南地，這就是子。子是『從天降下仍舊
在天的人子』，（約三 13，）子是『在父懷裏的獨生子』。（一
18。）祂在地上的時候，是把父表明出來，但是祂從來沒有離
開父的懷。所以在豫表方面，以撒的確是子的最好的代表。
以豫表來說，以撒的確是豫表子。以個人的經歷來說，以
撒所有的經歷是甚麼樣的經歷呢？可以說，以撒的經歷是很平
凡的經歷。以撒與亞伯拉罕大不相同；亞伯拉罕作了許多從來
沒有人作過的事，而以撒只是作了些已經有人作過的事。亞伯
拉罕的確是父，以撒的確是子。我們在創世記二十一章看見，
以實瑪利曾在以撒斷奶的日子戲笑過，但是我們沒有看見以撒
年幼的時候到底怎麼樣。當亞伯拉罕把燔祭的柴放在他身上的
時候，他沒有話說。等一等，亞伯拉罕把他捆綁了放在壇的柴
上，他也沒有話說。父親叫他到甚麼地方，他就到甚麼地方，
他沒有話說。他在這麼大的事情中，只發了一個問題，就是：
『燔祭的羊羔在那裏呢？』（二二 7。）到創世記二十三章，
他母親死了；到二十四章，他父親替他娶了一個妻子。他不憑
自己定規甚麼，他不憑自己作甚麼，他自己甚麼都沒有。在他
六十歲的時候，他生了兩個兒子，這也沒有甚麼特別，因爲亞
伯拉罕也有兩個兒子。神要亞伯拉罕把第一個兒子趕出去，把
第二個兒子擺在祭壇上，可是神並沒有要以撒這樣作。雖然神
愛雅各，惡以掃，（瑪一 2 ～ 3，）但是神並沒有要以撒作甚
麼。亞伯拉罕在迦南地遭遇饑荒，以撒在迦南地也遭遇饑荒。
（創十二 10，二六 1。）亞伯拉罕遭遇了饑荒就下埃及去，在
埃及說他的妻子是妹子，結果受到了法老的責備；（十二 18 ～
19；）以撒遭遇了饑荒，雖然沒有下埃及去，但是他往基拉耳去，
也說他的妻子是妹子，結果受到了亞比米勒的責備。（二六 9 ～
10。）後來，我們看見以撒曾挖井，但是有些井還是他父親亞
伯拉罕在世之日所挖的，他父親死後，被非利士人塞住了，以
撒就重新挖出來，仍照他父親所叫的，叫那些井的名字。（18。）
他死了以後是葬在他父親的墳墓裏，連他的墳墓也是他父親豫
備的。（四九 30 ～ 31。）這是以撒一生的歷史。
我們要從這裏學一個功課，就是認識子神。我們不只要
認識神是父神，我們也要認識基督是子神。甚麼叫作子神？
2062 亞伯拉罕以撒雅各的神 - 第 75 頁
Abraham left Canaan once to go into Egypt, and Jacob spent his entire old age in
Egypt. But Isaac was born in Canaan and died in Canaan; he never left Canaan. This is
the Son, who was born in Canaan, raised up in Canaan, and died in Canaan. The Son is
the One who “descended out of heaven, the Son of Man, who is in heaven” (John 3:13).
He is “the only begotten Son, who is in the bosom of the Father” (1:18). When He was
on earth, He expressed the Father, yet He never left the bosom of the Father. Hence, in
typology, Isaac is the best figure of the Son.
According to typology, Isaac indeed typified the Son. But what kind of experiences
did Isaac have? We can say that Isaac’s experiences were all very common. Unlike
Abraham, who did many things which had never been done before, Isaac only did
what others had already accomplished. Abraham was truly the father, while Isaac
was truly the son. In Genesis 21 Ishmael was mocking on the day Isaac was weaned,
but we do not see any record of what Isaac did when he was young. When Abraham
put the wood for the burnt offering on him, he did not say a word. When Abraham
bound him and laid him on the altar upon the wood, he did not say anything either.
He went wherever his father told him to go and did not say anything. At such a
critical moment, he only said, “Where is the lamb for a burnt offering?” (22:7). In
Genesis 23 his mother died, and in chapter twenty-four his father found a wife for
him. He did not make any decisions, and he did not do anything for himself. He had
nothing of his own. When he was sixty years old, he had two sons, which was not
unusual, because Abraham also had two sons. God commanded Abraham to cast out
the first son and put the second son on the altar, but He did not command Isaac to do
this. Although God loved Jacob and hated Esau (Mal. 1:2-3), He did not ask Isaac to
do anything. Abraham experienced a famine in Canaan, and Isaac also experienced
a famine in Canaan (Gen. 12:10; 26:1). When the famine came, Abraham went down
to Egypt. While he was there he told others that his wife was his sister. In the end he
was rebuked by Pharaoh (12:18-19). Although Isaac did not go down to Egypt when
the famine came, he went down to Gerar. He also said that his wife was his sister. In
the end he was rebuked by Abimelech (26:9-10). Later, Isaac dug some wells, but
the wells that he dug were those that his father had dug when he was alive. After his
father died, the Philistines covered up the wells, and Isaac opened them up again. He
called them by the same name that his father had called them (v. 18). After he died,
he was buried in his father’s grave. Even his grave was prepared by his father (49:30-
31). This is the history of Isaac.
We have to learn the lesson of knowing God as the Son from these experiences.
Not only do we have to know God as the Father, but we have to know Christ as the
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子神的意思，就是所有的一切都是接受的，沒有一點是自
己發起的。在亞伯拉罕身上，給我們看見神的目的；在以
撒身上，給我們看見神的能力。在亞伯拉罕身上，給我們
看見神對於祂子民所要求的標準是甚麼；在以撒身上，給
我們看見神的子民達到那一個標準的生命是甚麼。許多基
督徒有一個極大的難處，就是看見了神的目的，而沒有看
見神的供給；看見了神的標準，而沒有看見神的生命；看
見了神的要求，而沒有看見有一個能力是可以來答應那一
個要求的。所以我們需要看見亞伯拉罕，也需要看見以撒。
在以撒生命中的兩件事
在以撒的生命中，我們要特別注意兩件事：第一件事就
是以撒與亞伯拉罕的關係，第二件事就是以撒與神的關係。 with Abraham, and the second is Isaac’s relationship with God.
以撒與亞伯拉罕的關係
創世記二十四章三十六節：『我主人的妻子撒拉年老的
時候，給我主人生了一個兒子；我主人也將一切所有的都
給了這個兒子。』這個兒子就是以撒。所以，甚麼叫作以
撒呢？以撒不是自己要去作，不是自己要去得，以撒乃是
享受亞伯拉罕所得著的，一切都是他父親給他的－『我主
人也將一切所有的都給了這個兒子。』
再看二十五章五節：『亞伯拉罕將一切所有的都給了以
撒。』以撒所有的，以撒所得著的，沒有一件是以撒自己
去作的。後來他發達起來，是神給他的，那是另一件事。
在聖經中給我們看見，以撒的特點就是承受。一切都是父
親給他的，不是他自己去作成的。他父親是到迦南地去的，
他是生在迦南地的，甚麼事情都不必他自己操心。
以撒與神的關係
以撒與亞伯拉罕的關係是承受，以撒與神的關係是甚麼呢？
創世記二十六章二至三節：『耶和華向以撒顯現，說，你不要
下埃及去，要住在我所指示你的地。你寄居在這地，我必與你
同在，賜福給你，因爲我要將這些地都賜給你和你的後裔，…』
如果我們只讀到這裏，也許要以爲神直接與以撒發生關係，與
以撒立約了。可是接下去神明顯的告訴他說，『我必堅定我向
你父亞伯拉罕所起的誓。』神所以賜福給以撒，並不是因爲以
2062 亞伯拉罕以撒雅各的神 - 第 76 頁
Son. What is the meaning of God as the Son? It means that everything is received and
nothing is initiated by Him. In Abraham we see God’s purpose. In Isaac we see God’s
power. In Abraham we see the standard which God requires of His people. In Isaac we
see the life which enables God’s people to reach that standard. Many Christians have
one basic problem: They only see God’s purpose but do not see God’s provisions.
They see God’s standard but do not see God’s life. They see God’s demands, but do
not see the power that meets these demands. This is why we have to consider Isaac
as well as Abraham.
TWO THINGS IN ISAAC’S LIFE
We have to pay attention to two things in Isaac’s life. The first is Isaac’s relationship
Isaac’s Relationship with Abraham
Genesis 24:36 says, “And Sarah my master’s wife bare a son to my master when
she was old: and unto him hath he given all that he hath.” This son was Isaac. Isaac
means that we do not do anything ourselves or seek for anything ourselves. Isaac is the
enjoyment of everything of Abraham. Everything is from the father. “Unto him hath he
given all that he hath.”
Read 25:5 again. “And Abraham gave all that he had unto Isaac.” Isaac received
nothing and acquired nothing through his own efforts. His prosperity had nothing
to do with himself; it was from God. The Bible shows us that Isaac’s characteristic
was to inherit. Everything he had was from his father. He did not have to do
anything. His father came to Canaan; he was born in Canaan. He did not have to
worry about anything.
Isaac’s Relationship with God
Isaac’s relationship with Abraham was one of receiving. What was Isaac’s
relationship with God? Genesis 26:2-3 says, “And the Lord appeared unto him, and said,
Go not down into Egypt; dwell in the land which I shall tell thee of. Sojourn in this land,
and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give
all these countries.” If we stopped here, we would think that God had established a
direct relationship with Isaac and had made a covenant with him. But then God clearly
said, “And I will perform the oath which I swore unto Abraham thy father.” God did
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 76
撒的緣故，乃是因爲以撒的父親的緣故。神的應許是給以撒的
父親的，現在神賜福給以撒，是因爲要堅立那一個約。四節：
『我要加增你的後裔，像天上的星那樣多；又要將這些地都賜
給你的後裔；並且地上萬國必因你的後裔得福。』這些話也是
神已經對亞伯拉罕說過的。（二二 17 ～ 18。）神沒有給以撒
新的東西，神給以撒的，不過就是神給亞伯拉罕的。萬族怎樣
能彀得福呢？二十六章五節說，『都因亞伯拉罕…，』不是因
以撒，乃是『都因亞伯拉罕』。所以神不是先說祂自己是以撒
的神，而是先說祂自己是亞伯拉罕的神。
二十四節：『當夜耶和華向他顯現說，我是你父親亞伯拉
罕的神！…』這是神與以撒的關係－『我是你父親亞伯拉罕
的神！』神接下去說，『不要懼怕，因爲我與你同在，要賜
福給你，並要爲我僕人亞伯拉罕的緣故，使你的後裔繁多。』
神的話彀清楚的給我們看見，以撒與神的關係，是根據於亞
伯拉罕與神的關係。因爲以撒是亞伯拉罕的兒子，所以神賜
福給他。神是他父親亞伯拉罕的神，所以神賜福給他。
以撒的一切都是接受
從以上兩個關係看來，可見以撒的特點，就是他一生一
世所有的一切，都是享受，都是接受。所以，甚麼叫作認
識以撒的神？認識以撒的神祇有一個意思，就是認識神是
供給者，認識甚麼都是從神來的。你要認識父神，你就得
認識子神；你要認識亞伯拉罕的神，你就得認識以撒的神。
光有亞伯拉罕的神，我們還沒有辦法，因爲祂住在人所不
能靠近的光裏；（提前六 16；）但是感謝神，祂也作以撒
的神。這就是說，亞伯拉罕把他的一切都給了以撒。這也
就是說，我們甚麼都是接受的。
所以，一個基督徒如果不認識以撒的神，他就不能走前
面的路；一個基督徒如果不認識甚麼是以撒，他就不能達到
神的目的。換句話說，你如果不知道作一個接受的人，你就
永遠不能達到神的目的。所有不知道作以撒的人，都是住在
西乃山下面的人。所有在生命中不認識以撒的，所有在生活
中沒有顯出以撒的，他所有的都不過是律法。神有要求，他
就憑自己去『作』；神要得著，他就憑自己去『奉獻』：這
就不是以撒。這樣的人，到最後只能歎一口氣說，『我肉體
之中，沒有良善；因爲立志爲善由得我，只是行出來由不得
2062 亞伯拉罕以撒雅各的神 - 第 77 頁
not bless Isaac because of himself, but because of his father Abraham. God’s oath was
given to Isaac’s father. Now God was blessing Isaac as a confirmation of the covenant.
Verse 4 says, “And I will make thy seed to multiply as the stars of heaven, and will give
unto thy seed all these countries; and in thy seed shall all the nations of the earth be
blessed.” God had spoken these words to Abraham (22:17-18). He did not give anything
new to Isaac. He gave to Isaac what He had already given to Abraham. How could all the
nations of the earth be blessed? Genesis 26:5 says “Because that Abraham”; it was not
because of Isaac but because of Abraham. God says that He is first the God of Abraham
and then the God of Isaac.
Genesis 26:24 says, “And the Lord appeared unto him the same night, and said, I
am the God of Abraham thy father.” This is the relationship between God and Isaac.
Then God said, “Fear not, for I am with thee, and will bless thee, and multiply thy seed
for my servant Abraham’s sake.” God’s Word shows us clearly that Isaac’s relationship
with God was based on Abraham’s relationship with God. God blessed Isaac because
he was the son of Abraham. God was the God of Abraham his father. Therefore, He
blessed Isaac.
EVERYTHING WITH ISAAC BEING RECEIVED
From these two relationships, we can see Isaac’s characteristics. Throughout his
entire life, everything he had was a matter of enjoyment and receiving. What does
it mean to know the God of Isaac? Knowing the God of Isaac means only one thing:
knowing God as the Supplier and that everything comes from Him. If we want to know
the Father, we have to know the Son. In order to know the God of Abraham, we have to
know the God of Isaac. We are helpless if we only know the God of Abraham because He
dwells in unapproachable light (1 Tim. 6:16). But thank the Lord that He is also the God
of Isaac. This means that everything that Abraham had was Isaac’s. It also means that
everything comes by receiving.
If a Christian does not know the God of Isaac, he cannot go on. If a Christian does
not know the meaning of Isaac, he cannot reach God’s goal. In other words, if we do not
know how to receive, we will never reach God’s goal. Those who do not know Isaac can
live only under Mount Sinai. Those who do not know Isaac in life and do not express
Isaac in living possess nothing but the law. When God has a demand, they try to do it
according to themselves. When God wants something, they try to offer it according to
themselves. This is not Isaac. This kind of Christian eventually can only sigh and say, “For
I know that in me, that is, in my flesh, nothing good dwells; for to will is present with
me, but to work out the good is not” (Rom. 7:18). The person in Romans 7 was willing
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 77
我！』（羅七 18。）羅馬七章的那一個人，並沒有不要好，
他是要好的，但是，是『他』在那裏作。他沒有看見是神來
拯救他，他沒有看見一切都是在基督裏，他沒有看見神在基
督裏所豫備的是何等豐富，他沒有看見在以撒裏我們能承受
多少。他不知道得勝的祕訣是在乎接受。他沒有看見我們
『是』基督徒，而不是去『作』基督徒。他沒有看見神拯救
我們是用生命的律，所以他還在那裏要用他意志的力量。
『達到』與『得到』
難處就在於神的兒女們知道神向亞伯拉罕的要求，而沒
有看見應當怎樣得到這一個。神的兒女們看見神的目的之
後，他們就以爲應當去『作』，應當去『達到』。他們不
知道，基督徒的生命，得勝的生命，釋放的生命，聖潔的
生命，是『得』到的，不是『達』到的。以撒的原則，就
是一切都是得著的。像得救這件事，乃是主耶穌已經作好
了，我們一接受就得救了。得救不是爬天梯，要很辛苦的
爬到最高一步才得著；得救不是我們到高天去得著的，乃
是神從天上降下來賜給我們的。得勝也是這樣，並不是要
我們一天一天的去『作』。不是我們意志的力量比別人強，
所以我們能彀勝過罪。得救如何是接受的，得勝也如何是
接受的。用不著憑自己去『作』，只要接受就好了。只要
你看見了，你接受了，你就能說，『主，我感謝你，讚美你，
在基督裏我得著了！』
在彼得後書，有一節聖經是非常寶貴的：『因此祂已將又
寶貴又極大的應許賜給我們，叫我們旣脫離世上從情慾來的
敗壞，就得與神的性情有分。』（一 4。）我們不知道有多
少基督徒真注意這個『旣』字。這個『旣』字真是何等的好！
許多基督徒都在那裏說，『我們巴不得脫離，』但神是說，
『旣脫離。』不是說，我們『去』脫離，也不是說，神作工
作到一個地步使我們『能』脫離，乃是說，『旣』脫離！旣
脫離就是已經脫離，我們只要接受就得著了。這就叫作以撒。
以撒的意思，是神作事，我們接受。我們不是在那裏作
一個一直『要』、一直『追求』、一直『盼望』的人。我
們乃是坐享其成。你用不著罣慮，因爲你是兒子，你已經
住在裏面了。旣是兒子，就是後嗣，就可承受家裏的產業。
旣是以撒，就可享受。這是神的恩典。
2062 亞伯拉罕以撒雅各的神 - 第 78 頁
to do good; he was very desirous of being good. But he himself was doing the work; he
did not see that God must deliver him. He did not see that everything is in Christ, and
he did not see the riches God has prepared in Christ. He did not see the inheritance in
Isaac. He did not realize that the secret to victory is in receiving. He did not realize that
Christians are Christians by virtue of who they are; they do not act out the Christian
life. He did not see that God delivers a person by giving him the law of life. Therefore,
he could only exercise his will.
OBTAINING VERSUS ATTAINING
The problem with God’s children is that they realize God’s demand on Abraham,
but they do not see the way to meet this demand. After God’s children see His goal,
they think that they should do something to attain the goal. They do not realize
that the Christian life, the overcoming life of freedom and sanctification, is obtained
and not attained. The principle of Isaac is that everything is received. Salvation is
something that the Lord Jesus has accomplished. Once we receive it, we are saved.
Salvation does not involve a race to climb up the heavenly ladder, in which there
is no assurance until one has struggled tortuously to the top rung. Salvation is not
acquired in heaven; rather, God sends it to us from heaven. The same is true with
victory. We do not have to strive for victory day after day. We do not overcome our
sins by possessing an extraordinarily strong will. Just as salvation is received, victory
is received. There is no need to do anything by ourselves; all that we have to do is
receive. Once we see and receive, we can say, “Lord, I thank and praise You because I
have received all in Christ!”
Second Peter 1:4 is a very precious verse: “Through which He has granted to
us precious and exceedingly great promises that through these you might become
partakers of the divine nature, having escaped the corruption which is in the world by
lust.” We do not know how many Christians have noticed the words “having escaped.”
How wonderful these words are! Many Christians say, “I wish I could escape.” But God
says, “Having escaped.” He does not ask us to escape, nor did He say that He will work
to the extent that we can escape. He says, “Having escaped!” Having escaped means that
the escaping is done. All that we have to do is receive. This is Isaac.
The meaning of Isaac is that God does the work and we receive the work. We do
not crave, pursue, or hope over and over again. Rather, we sit down and reap the fruit.
There is no need for us to worry about anything, because we are the sons and we are
already “in.” Since we are the sons, we are also the heirs and are qualified to inherit the
possession of the family. Since we are Isaac, we can enjoy. This is all God’s grace.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 78
 『作』與『享受』
許多基督徒是怎麼作的呢？他們是勉強去作他們所不能
作的事，勉強去作他們所作不來的事。他們不要作這個，
但是神要他們作，所以他們就勉強去作。或者反過來，他
們要作這個，但是神不要他們作，所以他們就勉強不作。
這都是在那裏『作』基督徒！這完全錯了，這不像以撒，
這裏面沒有享受。
正常的情形應該是這樣：神在基督裏給我們一個生命，
那一個生命能自然而然的作神所要我們作的事，不是強
迫我們去作。另一面，那一個生命能不作神所不要的事，
所以不是我們勉強不作，而是自然而然的不作。無論作
與不作，都是自然的，不是勉強的，這就叫作以撒。神
有一個豫備，我們進到那一個豫備裏去，這就叫作以撒。
在亞伯拉罕要把以撒獻上給神的時候，以撒只問一個問
題，就是：『燔祭的羊羔在那裏呢？』這是他惟一的問題。
但是，就是在他問這一個問題的時候，他父親回答說，
『神必自己豫備。』這是以撒的特點。以撒的特點就是
享受神的豫備。
基督徒該追求
三個專一的經歷
所以，甚麼叫作以撒的神呢？以撒的神，意思就是神在
亞伯拉罕裏所有的要求、所有的盼望、所定規的標準，是
神自己來作成的。亞伯拉罕顯出神的目的，以撒顯出神生
命的工作。神的要求、神的標準，是在亞伯拉罕裏；神的
供給、神的倉庫，是在以撒裏。
亞伯拉罕的神，意思是說，神立了一個標準的器皿；以撒的
神，意思是說，要作神的器皿，要達到神的標準，那就所有的
生命、所有的能力，都得是從神的兒子來的。以撒是兒子，兒
子能承受父親的一切，一點用不著花自己的力量去作。所以，
如果我們只知道亞伯拉罕的神，我們還不能達到神的目的。如
果要達到神的目的，我們還得學習認識以撒的神。但是，我們
所該追求認識的，不能停在這裏，我們還需要認識雅各的神。
光有亞伯拉罕還不彀，光加上以撒也不彀，還得加上雅各才彀。
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WORKING AND ENJOYING
However, what do many Christians do? They try to force themselves to do what they
cannot do. There are things that they do not want to do, but they realize that God wants
them to do these things. Therefore, they force themselves to do these things. Or they
want to do something, and they know that God does not want them to do it. Therefore,
they force themselves not to do it. They are Christians by their “doings”! This is
absolutely wrong. This is not Isaac, because there is no enjoyment.
The proper way is to do things by the life that God has given us in Christ. This life
spontaneously does what God wants us to do; it does not force us to do anything. At the
same time, this life turns away from things that God does not want us to do. As a result,
we do not have to force ourselves to turn away from certain things. We can turn away
from them spontaneously. Whether we do certain things or do not do certain things,
everything is spontaneous. There is no need to force ourselves to do anything. This is
Isaac. God has a provision, and we should put ourselves under this provision. This is
being an Isaac. When Abraham was about to offer up Isaac to God, Isaac only asked one
question: “Where is the lamb for the burnt offering?” This was his only question. But
his father answered, “God will provide himself.” This is the characteristic of Isaac; his
characteristic is to enjoy God’s provision.
THREE SPECIFIC EXPERIENCES
A CHRISTIAN SHOULD PURSUE
What then is the meaning of the God of Isaac? The God of Isaac means that all of
God’s demands, expectations, and standards which He set forth in Abraham are fulfilled
by God alone. In Abraham we see God’s purpose, and in Isaac we see the operation of
God’s life. God’s demands and standards are seen in Abraham, while God’s provision
and storehouse are found in Isaac.
The God of Abraham speaks of God setting up a standard for the vessel. The God of
Isaac speaks of the fact that all the life and power one needs to become such a vessel
and reach such a standard come from the Son of God. Isaac is the son, and the son
inherits everything from the father. There is no need for a son to strive with his own
strength. We will not reach God’s goal just by knowing the God of Abraham. In order to
reach God’s goal, we have to learn to know the God of Isaac. But we cannot stop there.
We also should know the God of Jacob. It is not enough just to have Abraham, and it is
not enough just to add Isaac; Jacob must also be added.
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 雅各這一個人計謀多，詭詐多，但是雅各碰著了神。神在以
撒身上的工作，是供應的工作；神在雅各身上的工作，是擊打
的工作，懲治的工作。這兩個工作是根本不同的。神對以撒，
是一直供給；神對雅各，是一直剝奪。以撒在神面前一直蒙恩
典，雅各在神面前一直受責打。換句話說，神在以撒身上，是
把基督供應他；神在雅各身上，是用聖靈去管教他。以撒是叫
我們看見，甚麼叫作享受得勝的生命；雅各是叫我們看見，甚
麼叫作天然的生命受對付。以撒是叫我們看見，神已經把基督
復活的生命豐富的給了祂的兒女；雅各是給我們看見，神如何
一步一步的擊打天然的生命、魂的生命、人憑著肉體而有的能
力，一直要打到有一天，把那個根打斷了，把那個大腿窩扭了。
神要作工到這一個地步，叫我們看見，我們憑著自己的打算，
憑著自己的聰明，憑著自己的能力，都沒有屬靈的用處。神要
我們深深的學會一個功課，就是除去自己。換句話說，雅各的
神是成全以撒的神，雅各的神是爲著以撒的神。神所給我們的
生命，受我們天然生命的捆綁，不能自由，所以神要一步一步
的來對付這天然的生命。基督徒必須受神對付到一個地步，有
了一個致命的對付在他身上。可惜有的基督徒受神幾十次幾百
次的對付，還沒有得著這一個致命的對付。如果有一個致命的
對付，就叫雅各服下來了，就在那裏停止了雅各的計謀，停止
了雅各的打算，停止了雅各的力量，停止了雅各的活動。天然
的活動停止了，神所給我們的生命就得著自由了。所有在基督
裏的一切，如果要在我們身上得著完全，那就必須在我們身上
沒有一件東西是出於天然的，我們必須停止了所有天然的，基
督才能在我們身上完全彰顯。
所以，基督徒該追求甚麼經歷呢？我們可以這樣說，我們
在神面前要有一個異象，像亞伯拉罕所看見的；要有一個生
命，像以撒所得著的；也要受聖靈的管治，像雅各所受的；
這就是我們該追求的三個專一的經歷。我們千萬不要以爲
得著一個就彀了。我們必須有了這三個經歷，才能在主的面
前有價值。我們必須有一個異象，就是看見神所要求的是甚
麼，看見一切都得出乎神，認識祂是父。同時，我們也必須
認識基督的生命，認識祂的恩典就是我們的能力。我們如果
憑著肉體，就不能達到神的目的。我們要達到那一個器皿的
地步，乃是祂作，不是我們作。但是，我們很容易在看見基
督的生命之後，因爲沒有看見肉體，就把天然的能力拿來代
2062 亞伯拉罕以撒雅各的神 - 第 80 頁
Jacob was a crafty and deceitful person. Yet he met God. God’s work in Isaac was
a supplying work, while His work in Jacob was a smiting and disciplining work.
These two kinds of work are different. God was always supplying Isaac, while He
was always stripping Jacob. Isaac continually received grace before the Lord, while
Jacob was continually chastised by the Lord. In other words, in Isaac we see God
supplying Christ to us, while in Jacob we see the Holy Spirit disciplining us. Isaac
shows us the meaning of the enjoyment of the overcoming life, while Jacob shows
us the meaning of the dealing of the natural life. Isaac shows us the riches of the
resurrection life of Christ which God has given to His children, while Jacob shows
us how God deals with the natural life, the soulish life, and the fleshly energy until
one day the root is cut off, and the hollow of the thigh is touched. God will not stop
working on us until we realize that it is spiritually useless to do anything according
to our planning, our wisdom, and our strength. God wants to teach us one deep
lesson, which is to remove our self. In other words, the God of Jacob completes
the God of Isaac, and the God of Jacob is for the God of Isaac. The life that God has
given us is bound by our natural life and cannot be free. Therefore, God needs to
deal with the natural life step by step. A Christian must be dealt with by God to
the extent that others see a mortal blow in him. Unfortunately, some Christians
have been dealt with by God tens and even hundreds of times, yet they have not
received a mortal blow. Only a mortal blow will subdue Jacob and stop him from
his scheming, planning, energy, and activity. Once the activity of the natural life
ceases, the life that God gives us will be liberated. If we want to see everything that
is in Christ being perfected in us, we must make sure that nothing in us comes from
the natural life. We must cease from everything that is natural before Christ can be
fully manifested in us.
What kinds of experiences should we Christians seek? We need a vision before
God like Abraham had, we need a life like Isaac had, and we need the discipline of the
Holy Spirit like Jacob had. These are the three specific experiences that we should
pursue. We should never think that one of them is good enough. We must have all three
experiences before we can become valuable in the eyes of the Lord. We must have a
vision that sees what God is after. We must have a vision that sees that everything is
of Him and that He is the Father. At the same time, we must know the life of Christ and
know that His grace is our strength. If we live by the flesh, we will not reach God’s goal.
His work, not ours, will make us His vessel. After we have seen the life of Christ, we may
still be ignorant of our flesh. Consequently, it is easy for us to replace the life of Christ
with our natural strength and take the grace of the Lord to glorify ourselves and use
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 80
替基督的生命，或者把主的恩典拿來榮耀自己，拿來誇口，
拿來驕傲；所以我們還必須受管教，像雅各那樣受管教。
有異象，所以我們能看見神所要作的；有生命，有得勝
的生命，所以我們能讚美，我們能有得勝的把握；可是還
有一方面，就是神要對付我們。我們認識以撒的神，就能
叫我們有把握說，『感謝神，常帥領我們在基督裏誇勝！』
『誰能使我們與基督的愛隔絕呢！』（林後二 14，羅八
35。）但是我們還得認識雅各的神。神在雅各身上的對付，
就是對我們說，任何時候，我們還有失敗的可能。我們不
能擔保說，我們是靠得住的。如果不是主保守我們，就任
何時候我們都可能輭弱，我們都可能跌倒。我們在雅各這
一邊，是認識我們自己；我們在以撒這一邊，是認識基督。
因著認識基督，我們就有把握；因著認識我們自己，我們
就一點把握都沒有。這樣合起來，才能完全活出基督。
有的人知道了神是父，知道了神是一切，知道了甚麼都
得出於神，就憑著自己去對付自己，壓住自己，管束自己；
但是他裏面沒有那個積極的東西，結果喫了許多苦還是達
不到這一個地步。他這樣作，並不是屬靈的道路。有的人
看見了基督是生命，得著了基督，的確有了得勝的生命，
但是他忘記了有天然的生命的存在，或者他根本沒有看見
天然的生命也像罪那樣需要受對付，結果他就把天然生命
裏的東西，都當作所謂的得勝的生命；這樣作，也不是屬
靈的道路。所以，光看見基督是得勝的生命還不彀，還得
看見甚麼是天然的生命。
我們要作神的子民，要作祂的器皿，要維持祂的見證，要達
到祂的目的，就必須認識祂是亞伯拉罕的神，也必須認識祂是
以撒的神和雅各的神。這三個經歷是必須都有的，光有其中的
一個或兩個，都是不彀的。總得有一天，神開我們的眼睛，叫
我們看見異象，看見神的要求；總得有一天，神開我們的眼睛，
叫我們看見神在基督裏的工作，看見基督作生命；總得有一天，
神開我們的眼睛，叫我們看見神摸著我們天然的生命，把我們
天然生命的背脊骨打斷了。我們有了這三方面的看見，然後我
們才能一直的前進。我們再說，這三個都是專一的經歷。神怎
樣顯現給亞伯拉罕作亞伯拉罕的神，神也得照樣顯現給我們作
我們的神。神怎樣顯現給以撒作以撒的神，神也得照樣顯現給
2062 亞伯拉罕以撒雅各的神 - 第 81 頁
it as our boast and our pride. This is why we need the discipline, like that which Jacob
experienced.
When we have the vision, we see what God is doing. When we have the life, the
overcoming life, we can praise and have the confidence to overcome. But there is still
another aspect; God has to deal with us. If we know the God of Isaac, we will have the
confidence to say, “But thanks be to God, who always leads us in triumph in the Christ”
(2 Cor. 2:14). “Who shall separate us from the love of Christ?” (Rom. 8:35). However,
we still need to know the God of Jacob. God’s dealings with Jacob tell us that it is still
possible for us to fail. We cannot guarantee our trustworthiness. If the Lord does not
protect us, we can become weak and fallen at any time. In Isaac we know Christ. In
Jacob we know ourselves. Because we know Christ, we have confidence, and because
we know ourselves, we lose our own confidence. When these two combine together, we
will fully live Christ.
Some people have seen that God is the Father, that He is everything, and that
everything is of Him. Yet they still try to deal with themselves, suppress themselves,
and restrict themselves by their own effort. While they are doing these things, there
is nothing within them to positively support them. As a result, they go through much
suffering only to find that they have not yet attained. This is not the spiritual way. Other
people have seen that Christ is life. They have received Christ and the overcoming
life. But they forget that their natural life still exists. They have not seen that their
natural life needs to be dealt with just as their sins needed to be dealt with. As a result,
they mistakenly regard things that pertain to the natural life as manifestations of the
overcoming life. Again, this is not the spiritual way. It is not enough just to realize that
Christ is the overcoming life. We must also see the natural life.
In order for us to be God’s people, to be His vessel, to maintain His testimony, and to
reach His goal, we have to know God as the God of Abraham, the God of Isaac, and the
God of Jacob. All three experiences are necessary. Having just one or two is not enough.
The day will come when God opens our eyes to see the vision of His demands. The day
will come when God opens our eyes to see His work in Christ and that Christ is our life.
The day will come when God opens our eyes to see that He has to touch our natural life
and break its strength. If we see these three things, we will go forward. I repeat that
these three things are specific experiences. Just as God revealed Himself to Abraham
and became the God of Abraham, He has to reveal Himself to us to become our God. Just
as He revealed Himself to Isaac and became the God of Isaac, He has to reveal Himself
to us to become our God. Just as He revealed Himself to Jacob and became the God of
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 81
我們作我們的神。神怎樣顯現給雅各作雅各的神，神也得照樣
顯現給我們作我們的神。我們必須在這三方面認識這一位神。
我們必須認識，祂作亞伯拉罕的神是甚麼意思，祂作以撒的神
是甚麼意思，祂作雅各的神是甚麼意思。我們總得有這三個不
同的經歷，然後我們才能好好的走前面的路。
2062 亞伯拉罕以撒雅各的神 - 第 82 頁
Jacob, He has to reveal Himself to us to become our God. We must know God in these
three aspects. We have to know the meaning of God being the God of Abraham, the God
of Isaac, and the God of Jacob. We must have these three experiences before we can go
on in a proper way.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 82
 第八章 CHAPTER EIGHT
新約的以撒－ ISAAC IN THE NEW TESTAMENT—
神在基督裏所豫備的產業 GOD’S PROVISIONS IN CHRIST
讀經： Scripture Reading:
加拉太書三章二十六至二十九節：『所以你們因信基督 Gal. 3:26-29 For you are all sons of God through faith in Christ Jesus. For as many
耶穌，都是神的兒子。你們受浸歸入基督的，都是披戴基 as were baptized into Christ have put on Christ. There cannot be Jew nor Greek, there
督了。並不分猶太人、希利尼人，自主的、爲奴的，或男 cannot be slave nor free man, there cannot be male and female; for you are all one in
或女；因爲你們在基督耶穌裏都成爲一了。你們旣屬乎基 Christ Jesus. And if you are of Christ, then you are Abraham's seed, heirs according to
督，就是亞伯拉罕的後裔，是照著應許承受產業的了。』 promise.
四章六至七節：『你們旣爲兒子，神就差祂兒子的靈， 4:6-7 And because you are sons, God has sent forth the Spirit of His Son into our
進入你們的心，呼叫阿爸，父。可見，從此以後，你不是 hearts, crying, Abba, Father! So then you are no longer a slave but a son; and if a son, an
奴僕，乃是兒子了；旣是兒子，就靠著神爲後嗣。』 heir also through God.
二十八節：『弟兄們，我們是憑著應許作兒女，如同以 28 But you, brothers, in the way Isaac was, are children of promise.
撒一樣。』
三十一節：『弟兄們，這樣看來，我們不是使女的兒女， 31 So then, brothers, we are not children of the maidservant but of the free woman.
乃是自主婦人的兒女了。』
五章一節：『基督釋放了我們，叫我們得以自由，所以 5:1 It is for freedom that Christ has set us free; stand fast therefore, and do not be
要站立得穩，不要再被奴僕的軛挾制。』 entangled with a yoke of slavery again.
約翰福音十五章四節上：『你們要常在我裏面，我也常 John 15:4a Abide in Me and I in you.
在你們裏面。』
羅馬書六章五至七節：『我們若在祂死的形狀上與祂聯 Rom. 6:5-7 For if we have grown together with Him in the likeness of His death,
合，也要在祂復活的形狀上與祂聯合；因爲知道我們的舊 indeed we will also be in the likeness of His resurrection, Knowing this, that our old
人，和祂同釘十字架，使罪身滅絕，叫我們不再作罪的奴僕； man has been crucified with Him in order that the body of sin might be annulled, that
因爲已死的人，是脫離了罪。』（六節的『和祂同釘十字 we should no longer serve sin as slaves; For he who has died is justified from sin.
架』，照原文可譯作『已經和祂同釘十字架』。）
十一節：『這樣，你們向罪也當看自己是死的；向神在 11 So also you, reckon yourselves to be dead to sin, but living to God in Christ Jesus.
基督耶穌裏，卻當看自己是活的。』
以弗所書二章四至六節：『然而神旣有豐富的憐憫；因 Eph. 2:4-6 But God, being rich in mercy, because of His great love with which He
祂愛我們的大愛，當我們死在過犯中的時候，便叫我們與 loved us, Even when we were dead in offenses, made us alive together with Christ (by
基督一同活過來；（你們得救是本乎恩；）祂又叫我們與 grace you have been saved) And raised us up together with Him and seated us together

2062 亞伯拉罕以撒雅各的神 - 第 83 頁 THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 83

基督耶穌一同復活，一同坐在天上。』
加拉太書二章二十節：『我已經與基督同釘十字架；現在
活著的，不再是我，乃是基督在我裏面活著；並且我如今在
肉身活著，是因信神的兒子而活，祂是愛我，爲我捨己。』
腓立比書一章二十一節上：『因我活著就是基督。』
哥林多前書一章三十節：『但你們得在基督耶穌裏，是 1 Cor. 1:30 But of Him you are in Christ Jesus, who became wisdom to us from God:
本乎神，神又使祂成爲我們的智慧：公義、聖潔、救贖。』 both righteousness and sanctification and redemption,
我們都知道，人得救是因著恩典，不是因著律法。但是，
這並不是說，恩典僅僅是關於得救而已。一方面，羅馬書
說，一個罪人是憑著恩典得救的；另一方面，加拉太書說，
一個人憑著恩典得救以後，不能停在那裏，他還得憑著恩
典一直往前面去。羅馬書是說，基督徒的起點是憑著恩典；
加拉太書是說，基督徒一直都是憑著恩典。加拉太三章三
節說，『你們旣靠聖靈入門，如今還靠肉身成全麼？』所以，
基督徒不只起點是靠恩典，並且一直是靠恩典。
人得救的時候，不需要用自己的力量去作甚麼，只需要
仰望神的恩典；此後繼續往前進的時候，也不需要用自己
的力量去作甚麼，只需要仰望神的恩典。這就是以撒的特
點。以撒的特點就是繼續在神的恩典中，不只起頭是恩典，
並且繼續下去一直是恩典，一直是接受。在新約裏的以撒，
就是基督。祂是神的獨生子，替我們成了以撒，叫我們這
些在祂裏面的人，能享受神的產業。
恩典的兩方面
在聖經中給我們看見，神在基督裏所給我們的產業有兩
方面：一方面是我們在基督裏，一方面是基督在我們裏。
或者說，神把我們和基督連在一起是有兩方面的：一方面
是我們在基督裏，一方面是基督在我們裏。這兩個聯合的
先後，也是不能更換的；先是我們在基督裏，後是基督在
我們裏。所以主的話是說，『你們要常在我裏面，我也常
在你們裏面，』『常在我裏面的，我也常在他裏面。』（約
十五 4，5。）
2062 亞伯拉罕以撒雅各的神 - 第 84 頁
with Him in the heavenlies in Christ Jesus,
Gal. 2:20 I am crucified with Christ; and it is no longer I who live, but it is Christ who
lives in me; and the life which I now live in the flesh I live in faith, the faith in the Son of
God, who loved me and gave Himself up for me.
Phil. 1:21a For to me, to live is Christ and to die is gain.
THE INHERITANCE GOD HAS PREPARED IN CHRIST
We know that a man is saved by grace and not by the law. But this does not mean
that grace is limited to our salvation. On the one hand, the book of Romans tells
us that a sinner is saved by grace. On the other hand, the book of Galatians tells us
that after a man is saved by grace, he should go on in grace. Romans tells us that a
Christian begins by grace, while Galatians tells us that a Christian continues in grace.
Galatians 3:3 says, “Having begun by the Spirit, are you now being perfected by the
flesh?” Hence, a Christian should not depend on grace just for his beginning; he should
depend on grace continually.
When a man is saved, he does not need to do anything by his own strength. All
that he has to do is trust in God’s grace. As he progresses, he still does not need to do
anything by his own strength. Again, all that he has to do is trust in God’s grace. This is
the characteristic of Isaac. It is continuing in the grace of God. Not only is our beginning a
matter of grace, but our continuation is also a matter of grace. From the beginning to the
end, it is a matter of receiving. In the New Testament our Isaac is Christ. He is God’s only
begotten Son. He has become Isaac for us so that we can enjoy God’s inheritance in Him.
Two Aspects of Grace
The Bible shows us that there are two aspects of the inheritance which God has
given to us in Christ. On the one hand, we are in Christ. On the other hand, Christ is
in us. In other words, there are two aspects of God’s joining us to Christ. On the one
hand, we are in Christ, and on the other hand, Christ is in us. We cannot confuse the
order of these two unions. First we are in Christ, and then Christ is in us. This is why
the Lord’s Word says, “Abide in Me and I in you...He who abides in Me and I in him...”
(John 15:4-5).
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 84
 我們在基督裏，是指著基督的事實說的；基督在我們裏，
是指著基督的生命說的。換句話說，我們在基督裏，是摸
著基督的工作；基督在我們裏，是摸著基督的生命。我們
在基督裏，就叫所有屬乎基督的事實都變作我們的；基督
在我們裏，就叫基督所有的能力都變作我們的。我們在基
督裏，是叫基督所已經作的都變作我們的；基督在我們裏，
是叫基督所能作的都變作我們的。我們在基督裏，是叫我
們得著基督所已經成功的一切；基督在我們裏，是叫我們
得著基督今天所是的一切。我們在基督裏，是叫基督在過
去所已經成功的一切工作都變作我們的；基督在我們裏，
是叫基督今天所有的一切、所能的一切都變作我們的。
我們要知道，神在基督裏的豫備都是我們的產業。我們
如果要知道神所給我們的產業有多少，我們如果要知道我
們所能享受的產業有多少，我們就必須看見一方面我們在
基督裏，一方面基督在我們裏。每一個要認識主的人，也
都得從這兩方面來認識祂。如果你只知道我們在基督裏，
而不知道基督在我們裏，那你就輭弱得很，虛空得很，甚
麼都是理想的，你會失敗而又失敗。如果你只知道基督在
我們裏，而不知道我們在基督裏，那你就苦得很，你要去
作而沒有憑藉去作；怎麼作都不能完全。我們必須知道，
神在基督裏所給我們的產業是有兩方面的：一面是我們在
基督裏，一面是基督在我們裏。這兩方面的產業，讓我們
在神的面前好好的享受。一切關於生命和敬虔的問題，一
切關於聖潔和公義的問題，一切今世和來世的問題，都包
括在『我們在基督裏』和『基督在我們裏』這兩個裏面。
這兩方面的恩典，都是要叫基督徒享受的。我們如果享受
這兩方面的恩典，就不必我們自己費力。這兩方面的恩典，
要拯救我們脫離自己的工作，要給我們看見一切都是出於
神，沒有一點是出於我們自己。
我們本來是罪人，我們如果要往前走，就需要一個新的起頭，
需要一個新的地位。我們陷在淤泥的坑中，如果要憑自己去走
路，那就走來走去還是在淤泥之中。神必須把我們從淤泥中拉
出來，把我們的腳放在磐石上，我們才有一個新的地位。有了
一個新的地位，有了一個新的起頭，我們才能往前走。我們需要
脫離罪，需要從淤泥的坑中出來，站在一個新的地位上。這一
個新的地位是甚麼地位呢？是在神面前的地位。我們怎麼能從
2062 亞伯拉罕以撒雅各的神 - 第 85 頁
Our being in Christ has to do with the facts that are in Christ, while Christ being
in us has to do with the life of Christ. In other words, our being in Christ touches
Christ’s work, while Christ being in us touches Christ’s life. When we are in Christ, all
the facts that are in Christ become ours. When Christ is in us, all the power that is in
Christ becomes ours. When we are in Christ, everything that Christ has accomplished
becomes ours. When Christ is in us, everything that Christ can accomplish becomes
ours. When we are in Christ, we receive everything that Christ has accomplished. When
Christ is in us, we receive everything that Christ is today. When we are in Christ, all the
works that Christ accomplished in the past become ours. When Christ is in us, all that
Christ is and can do today becomes ours.
We have to realize that all of God’s provisions in Christ are our inheritance. If we
want to understand the extent of God’s inheritance for us and if we want to know the
extent of the enjoyment of our inheritance, we must see that we are in Christ and that
Christ is in us. Everyone who wants to know the Lord has to know Him in these two
aspects. If we only know that we are in Christ, but do not know that Christ is in us,
we will be weak and empty, and everything will be theoretical. We will fail again and
again. However, if we only know that Christ is in us, without knowing that we are in
Christ, we will suffer a great deal. We will find that we do not have the means to do
what we want to do. No matter how hard we try, we will be left with imperfections.
We have to realize that God’s inheritance for us in Christ contains these two aspects.
On the one hand, we are in Christ, and on the other hand, Christ is in us. These two
aspects of our inheritance provide us with a rich enjoyment in the Lord. All the
matters related to life and godliness, holiness and righteousness, and everything
pertaining to this age and the next are included in the two phrases: “we in Christ” and
“Christ in us.” Both of these aspects of grace are a Christian’s enjoyment. If we enjoy
these aspects of grace, we will not need any self-effort. These two aspects of grace will
deliver us from our own work. They will show us that everything is of God and that
nothing is of ourselves.
We were sinners, and in order to go on, there was the need for a new start and a
new stand. We were stuck in the mire. If we were left to ourselves, we would be in
the mire forever. In order to give us a new standing, God pulled us out of the mire and
set our feet on the rocks. Once we have a new standing, we have a new beginning,
and we can go forward from there. We need to be delivered from sin, the mire, and
we need to take a new standing. What kind of standing is this new standing? It is a
standing before God. How can we be delivered from the mire, and how can we take
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 85
淤泥的坑中出來站到新的地位上去呢？我們怎樣才能到神面前
去呢？我們有亞當的生命，我們不好；我們不是作得不好才不
好的，乃是生下來就不好。我們的行爲不對，是因爲我們生下
來就有了一個不對的生命。當我們才作基督徒的時候，我們只
看見我們這個人的行爲不好，事情作得不對而已。我們經過了
許多時候，十字架在我們身上作了工，神把我們摔到一個地步，
給我們看見：不只是我們的行爲不對，並且是我們這個人不對；
不只是我們的行爲不對，並且是我們裏面有一個亞當的生命出
了問題；是我們的生命不對，所以我們的行爲才不對。這就是
羅馬書所說的；羅馬書頭三章給我們看見行爲不對，五至八章
給我們看見人不對。我們這個人不對，怎樣辦呢？神的話是說，
應當死。神的要求是人的『罪』應當洗，犯罪的『人』應當死。
『因爲已死的人，是脫離了罪。』（六 7。）所以，要解決我們
這個犯罪的『人』，只有經過死。不但如此，除了死以外，我
們還有一個新的需要，就是需要新的生命。我們死了就完了，
我們在神的面前如果要有新的起頭，就需要有一個新的生命。
所以我們不只需要死，也需要復活。可是我們還不能停在這裏，
光是復活還不彀，光是有一個新的生命還不彀，我們還需要得
著一個新的地位。所以神又把我們擺在天上新的地位上，使我
們脫離老的地位，使我們活在神面前。從今以後，我們有一個
新的地位，和已往的地位脫離了關係。簡單的說，我們罪人有
三大需要，就是死、復活、升天。有了死、復活、升天，才能
了結我們在亞當裏所有的一切，才能有一個新的起頭。
我們在基督裏
在這裏馬上有一個問題發生，就是：我們怎麼能彀死呢？我們
怎麼能彀復活呢？我們怎麼能彀升天呢？這是一個最大的問題，這
是一個最大的難處。我們沒有法子死，我們沒有法子復活，我們也
沒有法子升天。但是感謝神，神有一個作法，就是神把我們聯合在
基督裏。感謝神，讚美神，『你們得在基督耶穌裏，是本乎神。』（林
前一 30。）是神把我們聯合在基督耶穌裏。我們要記住這一節聖
經：『你們得在基督耶穌裏，是本乎神。』這就是說，我們得以在
基督裏，是神作的，是神把我們這信祂的人都擺在基督耶穌裏。神
把我們擺在基督耶穌裏，基督耶穌的經歷就成了我們的經歷。好比
我們把一張照片夾在一本書裏面，如果有人把這本書拿去燒，那就
連這一張照片也一同燒掉了。照樣，神把我們擺在基督耶穌裏，所
以基督死了，我們也死了，基督復活了，我們也復活了，基督升天
2062 亞伯拉罕以撒雅各的神 - 第 86 頁
this new standing? How can we come before God? We have the Adamic life in us, and
we are wicked. We did not become wicked after we did something wrong; we were
wicked as soon as we were born. Our conduct is wrong because we inherited a wrong
life. When we first became Christians, we only saw that our conduct was wrong. After
a long time, the cross did some work in us, and under God’s dismantling work, we
saw that not only was our conduct wrong, but our person was wrong as well. Not
only is our conduct wrong, but the Adamic life within us is wrong. Our life is wrong;
therefore, our conduct is wrong. This is what the book of Romans tells us. The first
three chapters of Romans show us that our conduct is wrong, while chapters five
through eight show us that our person is wrong. Since our person is wrong, what
should we do? God’s Word says that we should die. God requires that man’s sins be
washed away and the man who sins be put to death. “For he who has died is justified
from sin” (6:7). Therefore, the only way to deal with the sinning man is to put him
to death. But this is not all. In addition to death, we need a new life. When we die,
everything is finished. If we want to have a new start before God, we need a new life.
Therefore, we not only need to die, but we also need to resurrect. But we cannot stop
at this point either. Resurrection is not enough, and a new life is not enough. We still
need a new position. Therefore, God transfers us out of the old position and puts us
in a new position in heaven so that we can live before God. From this point on, we
have a new position and have nothing more to do with the old position. Simply put,
as sinners we have three great needs: death, resurrection, and ascension. With death,
resurrection, and ascension, everything we have in Adam is terminated and we can
have a new beginning.
We in Christ
How can we die, resurrect, and ascend? This is a big question, and it is a
big problem. We cannot die, resurrect, or ascend. But praise the Lord that He
has the way. He has joined us to Christ. Thank and praise Him. “But of Him you
are in Christ Jesus” (1 Cor. 1:30). God has joined us to Christ Jesus. We have to
remember this verse: “But of Him you are in Christ Jesus.” This means that God’s
work has put us in Christ. God has put the believers into Christ Jesus. When God
puts us into Christ Jesus, Christ’s experiences become our experiences. This is
like putting a photograph in a book. If someone takes this book and burns it,
the photograph is burned as well. In the same way, God has put us into Christ.
When Christ died, we also died. When Christ resurrected, we also resurrected.
When Christ ascended, we also ascended. Our co-death, co-resurrection, and co-
ascension with Christ are not something that we worked out, but something that
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 86
了，我們也升天了。與主同死、同復活、同升天，不是我們去作出
來的，乃是神在基督裏作成的。神把基督帶到十字架上去，神使基
督復活，又把祂帶到天上去。感謝神，讚美神，因爲神把我們擺在
基督裏的緣故，我們就有分於基督的經歷：祂死了，我們也死了；
祂復活了，我們也復活了；祂升天了，我們也升天了。所以，如果
你看你是在基督之外，你就看見你沒有死，你沒有復活，你沒有升
天；如果你看你是在基督裏，你就要說，『阿利路亞，我已經死了，
我已經復活了，我已經升天了！』你如果在基督裏看你自己，相信
神在林前一章三十節所說的，你就必定說，『感謝神，讚美神，我
不只死了、復活了，我也升天了！』因爲我們在基督裏，所以基督
的經歷都是我們的。這是神在基督裏所給我們的第一部分的產業。
從前有一位弟兄作見證說，『我在十幾年前，有這樣一段經歷：
那時我知道十字架的道理，也會傳十字架的道理；如果說我一點
不知道這裏面的道理，我不承認；如果說我一點經歷都沒有，我
也不承認。但是，我在神面前看見我是有毛病的，有許多東西在
我這個人身上，我不能說是經過對付的，我沒有把握說我已經死
了。在道理上，我知道甚麼叫復活，也知道甚麼叫升天，但是在
經歷上我不知道。所以我有四個多月之久在神面前一直追求，求
神給我看見甚麼叫作與基督同死；無論如何，求神把我帶到與基
督同死的地步；無論如何，我要與基督同死。在那四個多月之中，
神給我一點光，使我找到一件事－神的話從來沒有一次說我應當
釘十字架。每一次神的話都是說，你已經釘十字架。但是我信不
來。我如果把自己看一看，就覺得我不像已經釘了十字架。除非
我不老實，才能說我已經釘了十字架；我如果老實一點，我就不
能說我已經釘了十字架。我花了四個多月的工夫，一直在神面前
讀祂的話，要求根本的解決這個難題。有一天早晨，我禱告的時
候，忽然我看見了我是在基督裏，我是與基督合而爲一的，我與
基督是一個。於是我就看見，怎麼可能基督死了而我沒有死呢？
這是在半分鐘、一分鐘之內所發生的問題。我就是問：『基督死
了沒有？』我只能承認基督已經死了。除非我瘋了，才會說基督
沒有死。我底下一個問題就是：『我呢？』我立刻跳起來說，『阿
利路亞，我也死了！』我立刻看見基督是死了，我也是死了。我
的問題解決了。我與主是合而爲一的，神在祂身上所作的，就是
神在我身上所作的。祂死了，我也死了；祂復活了，我也復活了；
祂升天了，我也升天了。從那一天起，一直到今天，我不能推翻
這一個，因爲這是我的產業。』弟兄姊妹，這位弟兄所講的，是
講神在基督裏給我們的產業，這個產業是我們應當接受的。
2062 亞伯拉罕以撒雅各的神 - 第 87 頁
God accomplished in Christ. God has taken Christ to the cross, resurrected Him,
and brought Him to the heavens. Thank and praise the Lord. By putting us into
Christ, God has made us partakers of the experiences of Christ. Since He died,
we have died. Since He resurrected, we have resurrected. Since He ascended,
we have ascended. If we look at ourselves apart from Christ, we have not died,
resurrected, or ascended. But if we look at ourselves in Christ, we will say,
“Hallelujah. I have died, I have resurrected, and I have ascended!” If we look at
ourselves in Christ and believe in the word of 1 Corinthians 1:30, we will surely
say, “Thank and praise the Lord. I have died, resurrected, and ascended!” Because
we are in Christ, all of His experiences have become ours. This is the first item of
God’s inheritance to us in Christ.
A brother once testified, “Over ten years ago, I had the following experience: I
knew the doctrine of the cross, and I was able to preach this doctrine. I would not
admit that I had absolutely no experience of the cross. Yet I realized that I had a
problem before the Lord. There were many things in me that I could not say that I
had dealt with. I did not have the assurance that I was dead to them. I knew about
resurrection and ascension doctrinally. But I did not know these things experientially.
For a period of four months, I sought the Lord and asked Him to show me the
meaning of dying with Christ. I asked God to help me die with Him at any cost. I
wanted to die with Christ at any cost. During those four months, the Lord showed
me a little light, and I discovered one thing: God’s Word does not say that I should be
crucified. God’s Word says I have been crucified. However, I could not believe this.
When I looked at myself, I did not feel like I was crucified. I could only say that I was
crucified if I was not honest with myself. If I was honest with myself, I could not say
that I was crucified. I spent four months studying His Word and hoping to find the
solution to my problem. One morning while I was praying, I suddenly saw that I was
in Christ and that Christ and I were joined together. We two were one. I realized that
it was impossible for me not to die when Christ had already died. This was something
that happened within less than a minute’s time. I asked myself, ‘Has Christ died?’ I
could only say that Christ had died. I would be crazy to say that Christ had not died.
Next I asked, ‘What about me?’ Immediately I jumped up and said, ‘Hallelujah! I have
died also!’ I saw that since Christ had died, I had also died. My problem was solved.
I am one with the Lord. Whatever God has done in Him, He has done in me. When
He died, I died. When He resurrected, I resurrected. When He ascended, I ascended.
From that day until now, I cannot deny this fact. This has become my inheritance.”
Brothers and sisters, this brother was speaking about God’s inheritance to us in
Christ. We should accept this inheritance.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 87
 我們在基督裏，這是一個產業，只需要我們接受，只需要我
們享受，不需要自己去作。但是許多基督徒苦得很，他們沒有
看見這是產業，這是接受的，這是享受的，所以他們在那裏壓
制，在那裏用力，在那裏想辦法，結果花了許多工天，還是不
能死，不能成事。其實，你那一個一點沒有辦法的自己，你那
一個舊人，你在許多年來一直要擺脫而擺脫不掉的舊人，神已
經老早在十字架上把他釘死了！因爲我們是在基督耶穌裏，所
以我們已經與基督同釘十字架了。問題就在這裏：是你自己去
達到那一個經歷呢，或者是神在基督裏給了你呢？許多基督徒
的難處就在這裏，他們以爲釘十字架是要他自己去達到的一個
經歷。但是憑主的話來說，沒有這件事。事實上，是神在基督
裏已經作成了，所以我們只需要接受就彀了。
當然，這也在乎看見。有的人聽見同釘十字架是一個道
理，不過明白了一個道理，明白了一個教訓，那就沒有用
處。必須得著了啓示，裏面看見了我們是在基督裏，才能
享受這一個同釘十字架的事實。
神所作的，是作在基督身上；因爲你在基督裏的緣故，所以所
有作在基督身上的，也都作在你身上。所以我們越過越看見林前
一章三十節的寶貴－『你們得在基督耶穌裏，是本乎神。』阿利
路亞，是神把我們擺在基督裏！感謝神，祂不只把基督賜給我們，
祂不只把基督的能力賜給我們，祂也把基督的經歷賜給我們。我
們不只有分於神的性情，有分於神兒子的性情，我們並且也有分
於神兒子的經歷。當然，這是指祂死、復活、升天的經歷說的。
在祂死以前的經歷，我們沒有分。那個時候，一粒麥子還是一粒
麥子。但是一粒麥子死了以後，神的一切就都是我們的了。
基督在我們裏
事情並不停在這裏。我們在基督裏，是了結我們已往的
歷史，把我們引到今天。還有一部分的產業，也是神在基
督裏所給我們的產業，就是『基督在我們裏』。基督在我
們裏是爲著甚麼呢？基督在我們裏，乃是爲著今天，一直
到將來。基督在我們裏，乃是爲著今天作我們的生命。
我們常有一個問題，就是我怎樣能得勝？我怎樣能作一個
義人？我怎樣能作一個聖潔的人？在這裏，有一件事是我們
要特別注意的，就是神不是把基督賜給我們作榜樣，神也不
2062 亞伯拉罕以撒雅各的神 - 第 88 頁
Our being in Christ is an inheritance. All we have to do is receive and enjoy it. There
is no need for us to do anything. However, many Christians go through many sufferings.
They do not see that this is an inheritance and that this is something one receives and
enjoys. They continue to suppress themselves and struggle to find their own way. Yet in
spite of their repeated efforts, they find that they are still not dead and that their hopes
have still not come to pass. Actually, the self that we cannot change and the old man
that we have tried to shake off have been crucified on the cross by the Lord already!
Because we are in Christ, we are crucified with Christ. Can we attain to this experience
by ourselves, or is it something that God has given to us in Christ? This is the problem
many Christians face. They think that crucifixion is an experience they have to attain
to. But according to the Lord’s Word, there is not such a thing. God has accomplished
everything in Christ. All that we have to do is receive.
Of course, this depends on how much one has seen. Some have taken crucifixion as
a doctrine, and they only understand it as a doctrine and teaching. This is fruitless. We
need to have the revelation and the inward vision to see that we are in Christ before we
can enjoy the fact of our crucifixion with Christ.
God has done everything in Christ. When we are in Christ, everything that is done in
Christ is done in us. This is why 1 Corinthians 1:30 is so precious: “But of Him you are
in Christ Jesus.” Hallelujah. God has put us in Christ! Thank the Lord that He has given
us not only Christ and the power of Christ, but even more the experience of Christ. Not
only do we partake of the divine nature, but we partake of the nature of the Son of God,
and we share in the experience of the Son of God. Of course, we are talking about His
experience of death, resurrection, and ascension. We do not partake of His experiences
before His death. At that time, the one grain was still one grain. But after the one grain
died, His all became our all.
Christ in Us
However, the matter does not stop here. When we are in Christ, our past is
terminated and we are ushered into the present, in which God has given us another
part to our inheritance in Christ. This inheritance is “Christ in us.” What is the purpose
of Christ being in us? Christ in us is for the present and for the future. Christ is in us for
the purpose of becoming our life today.
Many times we ask, “How can we overcome? How can we be righteous? How can we
be holy?” We have to note carefully that God has not given us Christ as our pattern. He
has not given us Christ as our power. God has given us Christ for only one purpose: “I
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 88
是把基督賜給我們作能力，神把基督賜給我們，是爲著這一
個－『我已經與基督同釘十字架；現在活著的，不再是我，
乃是基督在我裏面活著；並且我如今在肉身活著，是因信神
的兒子而活，祂是愛我，爲我捨己。』（加二 20。）
是方法不是目標
許多人誤會，以爲神把加拉太二章二十節給我們作目標，
盼望我們作基督徒五年十年，直等到有一天，我們能說，我
已經與基督同釘十字架，現在活著的不再是我，乃是基督
了。他們以爲這是一個最高的目標，是要去達到的。許多人
想，我一直追求，追求到有一天達到那一個地步就好了。但
是我們要記得，加拉太二章二十節並沒有說，這是神要我們
去達到的目標；它所說的乃是神的方法，是神已經作成的。
神是要給我們看見，甚麼是基督徒的生命，基督徒應該怎樣
活出祂的生命來滿足神的心。感謝神，我們在基督裏面已經
釘死了，不是要我們追求與祂同活，乃是基督作我們的生命
在那裏活著。你如果要活出基督徒的生命來滿足神的心，那
個方法就是：『現在活著的，不再是我，乃是基督在我裏面
活著。』換句話說，是主耶穌爲我們活，是主耶穌替我們活。
所以我們能說，現在活著的不再是我，乃是基督。
是一個律
保羅說，『我活著就是基督。』（腓一 21。）這並不是
保羅作了多少年的基督徒，達到了一個地步，才說『我活
著就是基督』。保羅的意思乃是說，這是我的路。甚麼叫
作基督徒的生命？基督徒的生命，就是基督。甚麼叫作基
督住在我們裏面？基督住在我們裏面，意思就是基督作我
們的生命，代替我們活著。不是我們自己靠著主的能力活
著，乃是主在我們裏面代替我們活。這是一個產業，是我
們可以享受的。神是把基督給我們作生命。基督徒的生活，
用不著我們自己的力量，因爲基督徒的生命是一個律。神
把基督賜給我們作生命，這生命是一個律，是自然而然的，
不必我們去作的。是生命聖靈的律在我們裏面。（羅八 2。）
不是要我們立志怎樣作，乃是有一個律，自然而然是這樣
的。我們必須知道，這一個生命是一個律。如果不是一個
律，我們就要用力氣，就要花工夫；如果是一個律，我們
2062 亞伯拉罕以撒雅各的神 - 第 89 頁
am crucified with Christ; and it is no longer I who live, but it is Christ who lives in me;
and the life which I now live in the flesh I live in faith, the faith in the Son of God, who
loved me and gave Himself up for me” (Gal. 2:20).
The Means and Not the Goal
Many people are misled to think that God has made Galatians 2:20 our goal.
After being a Christian for five or ten years, they hope that they can one day say that
they are crucified with Christ and that it is no longer they who live, but Christ who
is living within them. They think that this is the high goal toward which they should
strive. Many people think, “I will keep pursuing, until the day I reach that goal. That
will be wonderful.” But Galatians 2:20 does not tell us that this is God’s goal for us
to achieve. It says that it is God’s means, something that God has accomplished. This
verse shows us the meaning of a Christian’s life, and how a Christian should live
out this life and satisfy God. Thank the Lord that we are crucified in Christ already.
We do not need to seek to live with Him. Rather, Christ lives within us as our life. If
we want to live out the Christian life and satisfy God’s heart, the way is for us to no
longer live, but for Christ to live in us. In other words, the Lord Jesus is living for us
and on our behalf. This is why we can say that it is no longer we who live, but Christ
who is living.
A Law
Paul said, “For to me, to live is Christ” (Phil. 1:21). This does not mean that Paul
would reach a certain stage after being a Christian for many years and could then say,
“For to me, to live is Christ.” He was telling us that this was the way he had lived all
along. What is the Christian life? The Christian life is just Christ. What does it mean
for Christ to live within us? Christ living within us means that Christ is our life and
that He is living instead of us. We do not live by the power of Christ. Rather, Christ
lives within us and on our behalf. This is an inheritance that we can enjoy. God has
given Christ to us to be our life. A Christian life is one which requires no self-effort,
because the Christian life is a law. God has given Christ to us to be our life. This life
is a law, and it is spontaneous. There is no need for us to do anything. The law of the
Spirit of life is in us (Rom. 8:2). We do not have to make up our mind to do anything.
When this law operates, it spontaneously does things for us. We need to realize that
this life is a law. If it were not a law, there would be the need for self-effort, and we
would have to do something. But since it is a law, there is no need for self-effort, and
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 89
就不必用力氣，就不必花工夫。比方你手裏拿一件東西，
你一放手，這一件東西必定落在地上。因爲地心吸力是一
個律，律能自然而然的顯出一種現象，是不必花力氣就有
的。感謝神，讚美神，基督徒的生命是一個律，不是要我
們去抓住的。感謝神，那一個律是自然而然能作主的。神
把基督擺在我們裏面，把祂賜給我們作產業，是祂自然而
然的去作，我們只要像以撒那樣接受就好了。
是一個人
我們現在再回頭讀林前一章三十節：『你們得在基督耶穌
裏，是本乎神。』這是上半節的話，是講到我們在基督耶穌
裏。下半節就說，『神又使祂成爲我們的智慧：公義、聖潔、
救贖。』神使基督成爲我們的義，神使基督成爲我們的聖潔，
神使基督成爲我們的救贖。義本來是一件東西，但是神所給
我們的義，不是一件東西，而是一個人，是主耶穌自己在我
們裏面作我們的義，祂就是我們的義。聖潔本來是一種情形，
但是神所給我們的聖潔，不是一種情形，而是一個人，是主
耶穌自己在我們裏面作我們的聖潔，祂就是我們的聖潔。救
贖本來是一個盼望，但是神所給我們的救贖，不是一個盼望，
而是一個人，是基督在我們裏面，成爲我們榮耀的盼望。
是基督自己
所以，基督徒每天的生活，就是享受基督，就是接受基督。
一面你站在基督裏，你看見基督所成功的一切，都是你的；
另一面，你一天過一天活在地上的時候，你看見基督成爲你
所需要的東西，基督就是那一件東西。我們的聖潔就是基督
自己，我們的義就是基督自己，我們的忍耐就是基督自己，
我們的謙卑就是基督自己，我們的溫柔就是基督自己，我們
的良善就是基督自己。不是我們自己喜樂了就叫作喜樂，
乃是基督住在我們裏面，祂所顯出來的就是喜樂。不是我們
在人面前裝作輭弱的樣子就叫作溫柔，乃是基督住在我們裏
面，祂所顯出來的就是溫柔。我們的喜樂，我們的溫柔…，
都是基督自己。基督所顯出來的，就是這些。
基督教的特點就在這裏：在我們裏面有一個生命，這一個生命
就是基督自己，用不著我們怎樣花力氣，這一個生命自然而然的顯
出來，就是溫柔，就是良善，就是謙卑，就是忍耐。基督在我們裏
2062 亞伯拉罕以撒雅各的神 - 第 90 頁
there is no need for us to do any work. Suppose we are holding something in our
hands. The minute we let go, the object will fall on the ground. The force of gravity is
a law, and this law will produce certain results automatically. Thank and praise the
Lord that the Christian life is a law and that we do not have to grasp onto such a life.
Thank the Lord that such a law operates in a spontaneous way. God has put Christ in
us and given Him to us for our inheritance. He is working spontaneously in us. All we
have to do is receive as Isaac did.
A Person
Let us read 1 Corinthians 1:30 again: “But of Him you are in Christ Jesus.” The
first part of the verse speaks of us being in Christ Jesus. The second part of the verse
says, “Who became wisdom to us from God: both righteousness and sanctification
and redemption.” God has made Christ our righteousness, our sanctification, and our
redemption. Righteousness was originally a thing, but the righteousness that God gives
us is not a thing but a person. It is the Lord Jesus within us becoming our righteousness.
He is our righteousness. Sanctification was originally a condition, but the sanctification
that God gives us is not a condition but a person. It is the Lord Jesus within us becoming
our sanctification; He is our sanctification. Redemption was originally a hope, but the
redemption that God gives us is not a hope but a person. It is Christ within us becoming
our hope of glory.
Christ Himself
The daily life of a Christian is one of enjoying Christ and receiving Christ. On
the one hand, we stand in Christ, realizing that all that Christ has accomplished
is ours. On the other hand, while we live on this earth day by day Christ becomes
everything that we need. Christ is the very things themselves. Our sanctification
is just Christ, our righteousness is just Christ, our patience is just Christ, and our
humility, meekness, and goodness are just Christ. Joy is not when we are happy.
Joy is Christ living within us and being expressed as joy. Meekness is not a feigned
appearance of weakness before others. It is Christ living within us and being
expressed as meekness. Our joy, our meekness, etc., are all Christ Himself. These are
the expressions of Christ.
This is what makes Christianity so special. We have a life within us, and this
life is just Christ Himself. There is no need for us to use our own strength. This life
will spontaneously express itself in meekness, goodness, humility, and patience.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 90
面成爲我們的溫柔，成爲我們的良善，成爲我們的謙卑，成爲我們
的忍耐。我們以爲溫柔是我們的一種美德，良善是我們的一種美
德，謙卑是我們的一種美德，忍耐是我們的一種美德，但是神的話
給我們看見，這些就是基督自己。神是把祂自己的兒子擺在我們裏
面，使我們在一切的環境中所自然而然顯出來的，就是基督自己。
碰著試探要你焦急的時候，這生命所顯出來的就是忍耐；碰著試探
要你驕傲的時候，這生命所顯出來的就是謙卑；碰著試探要你剛硬
的時候，這生命所顯出來的就是溫柔；碰著試探要你沾染污穢的時
候，這生命所顯出來的就是聖潔。是基督從我們裏面顯出忍耐來，
是基督從我們裏面顯出謙卑來，是基督從我們裏面顯出溫柔來，是
基督從我們裏面顯出聖潔來；是基督成爲我們的忍耐，是基督成爲
我們的謙卑，是基督成爲我們的溫柔，是基督成爲我們的聖潔。不
是我們作，乃是基督活。不是我們靠著主謙卑，乃是基督就是我們
的謙卑；不是我們靠著主聖潔，乃是基督就是我們的聖潔。不是我
們活著來達到神的目的，不是我們靠著主的能力來達到神的目的，
乃是基督自然而然顯出來達到神的目的。主在我們裏面顯出祂自己
來，我們自然而然就這樣。這一個才是基督教。
以撒的神和雅各的神
我們需要認識亞伯拉罕的神。我們如果要走前面的路，
就得把自己交給全能的神，讓祂在合式的時候給我們啓示，
叫我們認識祂是父，叫我們看見出於自己的都不能滿足祂
的心，一切都得出於神，因爲只有神是父。我們也需要認
識以撒的神。我們要看見甚麼都是基督作的，已往是祂作
的，將來還是祂作的。祂的事實是我們的，祂的生命是我
們的，祂的經歷是我們的，祂的能力也是我們的。我們在
基督裏是一方面，基督在我們裏又是一方面。這兩方面的
工作都用不著我們自己去作。總得神有一天開我們的眼睛，
叫我們看見一切都是出於基督。一切從神來的，都是基督
作成的。源頭是神，工作是基督。
我們認識了以撒的神，還需要認識雅各的神，以撒的神和
雅各的神在屬靈的意思上有甚麼不同呢？我們可以這樣說，
以撒的神，是說神怎樣把祂的兒子分給我們；雅各的神，是
說神怎樣藉著聖靈管教我們。以撒的神，是給我們看見神的
恩賜；雅各的神，是給我們看見神的雕刻。以撒的神，叫我
們敢作見證說，『神給我看見新的光，叫我認識基督是我的
2062 亞伯拉罕以撒雅各的神 - 第 91 頁
Christ in us becomes our meekness, our goodness, our humility, and our patience.
We may think that meekness, goodness, humility, and patience are virtues that we
possess, but God’s Word shows us that these things are just Christ Himself. God
has put His Son within us so that Christ Himself will live spontaneously out of us
in all circumstances. When we are tempted by anxiety, this life will manifest itself
as patience. When we are tempted by pride, this life will manifest itself as humility.
When we are tempted by stubbornness, this life will manifest itself as meekness.
When we are tempted by defilement, this life will manifest itself as holiness.
Christ will express His patience, His humility, His meekness, and His holiness
from within us. Christ becomes our patience, our humility, and our holiness. It
is not a matter of our doing, but a matter of Christ living. We do not need to try
to be humble by the power of the Lord; rather, Christ is our humility. We do not
need to try to be holy by the power of the Lord; rather, Christ is our holiness. We
do not need to fulfill God’s goal by living by ourselves or even by the power of the
Lord. The spontaneous manifestation of Christ Himself fulfills God’s goal. When
the Lord is expressed through us, we become what we are spontaneously. This is
Christianity.
THE GOD OF ISAAC AND THE GOD OF JACOB
We have to know the God of Abraham. If we want to go on, we have to commit
ourselves to the Almighty God and allow Him to reveal Himself to us as the Father at
the proper time. We have to see that nothing from ourselves will satisfy His heart and
that everything must be of Him, because only God is the Father. We must also know the
God of Isaac. We have to see that everything is accomplished by Christ. In the past, He
accomplished everything. In the future, He will still accomplish everything. His facts are
ours, His life is ours, and His experiences and power are ours. It is one thing for us to
be in Christ. It is another thing for Christ to be in us. Neither aspect requires any effort
on our part. One day the Lord will open our eyes to see that everything is of Christ and
from God and that everything has been accomplished by Christ. God is the source and
Christ is the One who is working.
After we know the God of Isaac, we still must know the God of Jacob. What is the
difference in spiritual significance between the God of Isaac and the God of Jacob? We
can say that the God of Isaac shows us how God has dispensed His Son to us, while the
God of Jacob shows us how God is disciplining us through the Holy Spirit. The God of
Isaac shows us God’s gift, while the God of Jacob shows us God’s workmanship. The God
of Isaac gives us the boldness to testify, “God has given me new light and shown me that
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 91
生命，我得勝了；』雅各的神，要叫我們謙卑的說，『神帶
領我認識我的自己，叫我永遠不敢說我是靠得住的，不敢說
我是有用處的。』以撒的神，是叫我們大膽的說，『罪已經
被踐踏在我腳底下了；』雅各的神，是叫我們戰兢的說，『我
在任何時候都有失敗的可能。』以撒的神，是把基督給我們
看；雅各的神，是把我們自己放出來給我們看。認識以撒的
神，就使我們有把握，因爲一切都是基督作的；不是我們作
的；認識雅各的神，就使我們認識自己，就不敢大膽。我們
仔細讀神的話，就會看見有這兩種不同的經歷在那裏。
可以說，雅各的神是要成全以撒的神的工作。雅各的神
在我們裏面工作，叫我們有地位爲著以撒的神，有地位爲
著基督，叫基督在我們身上越過越能多得著地位。就是這
一個，使我們變作『又輭弱，又懼怕，又甚戰兢』。（林
前二 3。）我們的生活好像是很矛盾的，一面我們在基督裏
頂有把握，另一面我們自己一點沒有把握。一面我們敢作
見證，敢說話；另一面我們甚麼話都不敢說，我們在祂面
前真是像灰塵一樣，如果沒有主的血，我們就不能見神。
我們認識了以撒的神，我們還需要認識雅各的神，把這兩
個經歷合起來，才是基督徒的生活。
2062 亞伯拉罕以撒雅各的神 - 第 92 頁
Christ is my life. I have overcome!” The God of Jacob causes us to confess humbly, “God
has shown me the self, and I can never trust in it again or boast of its usefulness.” The
God of Isaac causes us to proclaim boldly, “Sin is trampled under my feet!” The God of
Jacob causes us to fearfully confess, “I can still fail at any time.” The God of Isaac shows
us Christ, while the God of Jacob shows us ourselves. The knowledge of the God of Isaac
gives us the confidence to know that everything is done by Christ and not by ourselves.
The knowledge of the God of Jacob causes us to know ourselves and delivers us from
presumptuousness. If we study God’s Word carefully, we will see these two different
kinds of experiences.
We can say that the God of Jacob completes the work of the God of Isaac. The God
of Jacob works in us to make room for the God of Isaac so that Christ will gain a place
and occupy more and more ground in us. It is this very work that puts us “in weakness
and in fear and in much trembling” (1 Cor. 2:3). Our life is a paradox. We have much
assurance in Christ, and at the same time, we have no assurance in ourselves. On the
one hand, we are bold to testify and speak, but on the other hand, we are fearful of
speaking anything and feel like dust before Him. Without the blood of the Lord, we
cannot face God. After we know the God of Isaac, we still have to go on to know the
God of Jacob. When we combine these two experiences together, we have the proper
Christian life.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 92
 第九章
雅各的本性與所受的管教
讀經：
創世記二十五章十九至三十四節：『亞伯拉罕的兒子以
撒的後代，記在下面：亞伯拉罕生以撒，以撒娶利百加爲
妻的時候，正四十歲；利百加是巴旦亞蘭地的亞蘭人，彼
土利的女兒，是亞蘭人拉班的妹子。以撒因他妻子不生育，
就爲她祈求耶和華，耶和華應允他的祈求，他的妻子利百
加就懷了孕。孩子們在她腹中彼此相爭，她就說，若是這
樣，我爲甚麼活著呢？她就去求問耶和華。耶和華對她說，
兩國在你腹內，兩族要從你身上出來，這族必強於那族，
將來大的要服事小的。生產的日子到了，腹中果然是雙子。
先產的身體發紅，渾身有毛，如同皮衣；他們就給他起名
叫以掃。隨後又生了以掃的兄弟，手抓住以掃的腳跟，因
此給他起名叫雅各。利百加生下兩個兒子的時候，以撒年
正六十歲。兩個孩子漸漸長大，以掃善於打獵，常在田野；
雅各爲人安靜，常住在帳棚裏。以撒愛以掃，因爲常喫他
的野味；利百加卻愛雅各。有一天，雅各熬湯，以掃從田
野回來累昏了。以掃對雅各說，我累昏了，求你把這紅湯
給我喝；因此以掃又叫以東。雅各說，你今日把長子的名
分賣給我吧。以掃說，我將要死，這長子的名分於我有甚
麼益處呢？雅各說，你今日對我起誓罷；以掃就對他起了
誓，把長子的名分賣給雅各。於是雅各將餅和紅豆湯給了
以掃，以掃喫了喝了，便起來走了；這就是以掃輕看了他
長子的名分。』
二十七至三十章：從畧。
每一個仔細讀神話語的人，都不能不感覺到以撒的歷史
與雅各的歷史是何等的不同。以撒的歷史是平安無事的，
雅各的歷史卻是多難多事的；以撒的路途是平坦的，雅各
的路途卻是崎嶇的；以撒所遭遇的，都是順利的，卽使遭
遇別人反對，也都容易勝過，可是雅各所遭遇的，卻都是
痛苦的事。
2062 亞伯拉罕以撒雅各的神 - 第 93 頁
CHAPTER NINE
JACOB’S NATURE AND THE DISCIPLINE HE RECEIVED
Scripture Reading:
Gen. 25:19-34 And these are the generations of Isaac, Abraham's son. Abraham
begot Isaac. And Isaac was forty years old when he took Rebekah, the daughter of
Bethuel the Aramaean of Paddan-aram, the sister of Laban the Aramaean, to be his
wife. And Isaac entreated Jehovah for his wife because she was barren. And Jehovah
was entreated of him, and Rebekah his wife conceived. And the children struggled
with each other within her. And she said, If it is so, why am I like this? And she went to
inquire of Jehovah. And Jehovah said to her, Two nations are in your womb, / And two
peoples shall be separated from your bowels. / And the one people shall be stronger
than the other people. / And the older shall serve the younger. And when her days to
be delivered were fulfilled, behold, there were twins in her womb. And the first came
forth red, all over like a hairy garment; and they called his name Esau. And after that
his brother came forth, and his hand was holding on to Esau's heel, so his name was
called Jacob. And Isaac was sixty years old when she bore them. And when the boys
grew up, Esau became a skillful hunter, a man of the field; but Jacob was a quiet man,
dwelling in tents. Now Isaac loved Esau because he had a taste for game, but Rebekah
loved Jacob. And Jacob cooked a stew. And Esau came in from the field, and he was
faint. And Esau said to Jacob, Let me swallow down some of the red stew, that red
stew there, for I am faint. Therefore his name was called Edom. And Jacob said, First
sell me your birthright. And Esau said, I am now about to die. Of what use then is this
birthright to me? And Jacob said, First swear to me. And he swore to him and sold his
birthright to Jacob. And Jacob gave Esau bread and lentil stew, and he ate and drank
and rose up and went away. Thus Esau despised his birthright.
27—30 (OMITTED)
Every careful reader of the Word of God cannot fail to find a great difference
between the history of Isaac and the history of Jacob. Isaac’s history was uneventful
and peaceful, while Jacob’s history was full of trials and troubles. Isaac’s path was
smooth, while Jacob’s path was rugged. Everything that occurred in Isaac’s life worked
for him. Even when he encountered opposition, it was easily overcome. But most of
Jacob’s experiences were painful ones.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 93
 神是亞伯拉罕的神，以撒的神，雅各的神，因此，我們不
能把這三個人的歷史分開來看。在屬靈的意義上，這三個人
的歷史，乃是給我們看見一個人的三方面。神在一個人裏面
作工，是從這三方面來作的。所以，你千萬不要以爲有的人
絕對象雅各一樣，有的人絕對象以撒一樣。感謝神，我們是
以撒，同時也是雅各。一方面我們在主面前就是享受，一切
都是平安的、豐富的、勝利的，因此能繼續不斷的感謝讚美；
另一面因爲有天然生命的緣故，聖靈要繼續不斷的在我們身
上管教我們。神的話是說，『焉有兒子不被父親管教的呢？』
（來十二 7。）憑著兒子來說，一面是父親收納我們，一面是
父親管教我們。以撒是說出我們因著神的恩典被收納作兒子，
雅各是說出我們怎樣受神的管教作兒子。所以，神一面給我
們看見我們的生命像以撒，是滿足的、是順利的，在主裏一
切都給了我們，凡亞伯拉罕所有的都是以撒所有的，凡父所
有的都是我們所有的；另一面祂要帶領我們有分於祂的聖潔，
要叫基督成形在我們裏面，叫聖靈在我們身上結出果子來。
我們讀雅各的歷史的時候，如果我們自己沒有經過神的對
付，不認識肉體，那就頂容易站在高位上審判雅各，認爲雅各
這個人是不配爲神用的，這個人應該被定罪。我們讀亞伯拉罕
的歷史，我們覺得有意思；我們讀到雅各的歷史，就以爲沒有
多大意思。但是，我們如果被神稍微光照一下，看見甚麼叫作
天然的生命，甚麼叫作血氣能力的敗壞，我們就自然而然的看
見我們自己身上的雅各，看見雅各不只是一個雅各，並且也在
我們裏面。當我們讀雅各晚年的歷史的時候，就看見他在埃及
的那十七年，是他最豐富的十七年。在那裏，我們看見他所說
的話，看見他所作的事，看見他的態度，看見他的行動，我們
就不能不低下頭來說，『神阿，像雅各這樣的人，也達到這樣
的地步，這是你的恩典！』我們讀雅各的歷史到末了的時候，
不能不流淚說，『神阿，實在是你的恩典，把這樣一個沒有盼
望的人，帶到這樣的地步－能被你用，變成了你有用的器皿！』
我們現在要來看，神怎樣在雅各身上作成祂的工－神怎
樣管教他，神怎樣對付他天然的生命，使他輭弱，神怎樣
藉著聖靈的組織，使基督成形在他的裏面，結出聖靈的果
子來。
聖靈的管教和聖靈的組織，到底是怎麼一回事呢？聖靈
的管教和聖靈的組織是一個工作，不是兩個工作，就是在
2062 亞伯拉罕以撒雅各的神 - 第 94 頁
God is the God of Abraham, the God of Isaac, and the God of Jacob. Therefore, we
cannot separate their histories. Spiritually speaking, the histories of these three reveal
three aspects of a person’s experience. God works on man from these three angles.
Do not think that some people are absolutely like Jacob and that others are absolutely
like Isaac. Thank the Lord that we are Isaac, and at the same time we are Jacob. On the
one hand, we enjoy everything in the Lord. Everything is peaceful, rich, and victorious,
and we can thank and praise Him continuously. On the other hand, the Holy Spirit
continually works in us and disciplines us because of the presence of our natural life.
God’s Word says, “For what son is there whom the father does not discipline?” (Heb.
12:7). As sons, our Father receives us as well as disciplines us. Isaac shows that we
are received by God’s grace as sons, while Jacob shows that we are disciplined by
Him as sons. On the one hand, God shows us that our life is like Isaac’s; it is full and
smooth, and everything that is in the Lord becomes ours. Everything that Abraham had
belonged to Isaac. Everything that our Father has is ours. On the other hand, He leads
us to partake of His holiness so that Christ may be formed in us and the Holy Spirit may
bear fruit through us.
In reading the history of Jacob, it is very easy for us to stand aloof and judge
Jacob as being unqualified for God’s use and worthy of condemnation, especially
if we have never been dealt with by the Lord and do not know our flesh. We find
Abraham’s history interesting, but we find Jacob’s history irrelevant. However, if
we are enlightened by God and realize what the natural life is and what fleshly
energy is, we will spontaneously see that the aspect of Jacob is in us. We will
realize that there is more than one aspect of Jacob inside of us. When we read
the history of Jacob in his old age, we see that his seventeen years in Egypt were
his richest years. In reading of his words, his deeds, his attitudes, and his acts,
we cannot help but bow our heads and say, “God, Your grace can make a man like
Jacob reach such a state!” When we come to the end of Jacob’s history, we cannot
help but exclaim in tears, “God, Your grace truly has turned a hopeless person into
a useful vessel!”
Let us consider the way that God accomplished His work in Jacob—how God
disciplined him, dealt with his natural life, and weakened him, how God caused Christ
to be formed in him through the constitution of the Holy Spirit, and how he bore the
fruit of the Holy Spirit.
What is the discipline of the Holy Spirit, and what is the constitution of the Holy Spirit?
The discipline and constitution of the Holy Spirit are one work; they are not two separate
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聖靈的管教裏組織，就是在聖靈的雕刻裏製造，就是在對
付我們天然的生命的時候，把基督的性格組織在我們身上。
雅各這個人經過神的對付，就自然而然的結出平安的果子
來。在管教之中就結平安的果子，不是到了管教之後再結
平安的果子。神摸著他天然的生命，他就自然而然的結出
平安的果子來。這就是神在雅各身上所彰顯的原則。所以，
一面我們要看見神怎樣雕刻他，使他輭弱；另一面我們要
看見神怎樣藉著聖靈，把基督的性格組織在他身上，成了
他的性格。
從神給雅各的帶領來看雅各一生的歷史，很自然的可以
分爲四段：第一段－雅各的本性。（創二五～二七。）就
是從他的出生起，到他用詭計騙取父親的祝福爲止，說出
雅各到底是怎樣一個人。第二段－雅各的受管教。（二八～
三十。）就是從他離開家庭，到巴旦亞蘭，在那種環境裏
受試煉、受管教。第三段－雅各天然生命的脫節。（三一～
三五。）就是從雅各離開舅家，離開巴旦亞蘭，經過毘努
伊勒，經過示劍，經過伯特利，到住在希伯崙爲止。這一
段的時候，是雅各天然生命被神摸著的時候。第四段－雅
各的成熟。（三七～四九。）就是雅各晚年的時期，從約
瑟被賣起，一直到雅各離世爲止。
雅各的本性
我們先來看雅各第一段的歷史。雅各的本性如何呢？雅
各是甚麼樣的人呢？從創世記二十五章起，一直到二十七
章，我們能看見雅各的本性如何，看見他是甚麼樣的人。
在母腹中就爭爲大
雅各是怎樣出生的呢？『孩子們在她腹中彼此相爭。』
（二五 22。）這是雅各，這是雅各的天然。在神的話語中
給我們看見，雅各與以撒是完全不同的。以撒是一個平平
常常的人，甚麼都是享受的，甚麼都是承受的。而雅各呢，
他是一個詭計多端的人，是一個會打算、會用聰明的人。
他甚麼都會作，也甚麼都作得到。他有聰明，他也有才幹。
這就是雅各。就是這一個雅各，神把他帶到一個地步，能
作神的器皿，來達到神的目的。以撒是告訴我們怎樣享受
神的恩典，雅各是告訴我們怎樣經過神的雕刻。
2062 亞伯拉罕以撒雅各的神 - 第 95 頁
works. We are constituted by the discipline of the Holy Spirit. We are molded by the carving
work of the Holy Spirit. When our natural life is being dealt with, the nature of Christ is
being constituted into us. While Jacob was being dealt with by God, he began to bear the
fruit of peace. In the midst of discipline, the fruit of peace is borne. The fruit of peace does
not come after the disciplining work. While God was touching his natural life, the fruit of
peace was borne. This is the principle by which God manifested Himself through Jacob. On
the one hand, we have to observe the way that God carved him and weakened him. On the
other hand, we have to observe the way that God wrought the nature of Christ into him
through the Holy Spirit. This work makes Christ’s nature his nature.
The history of God’s leading in the life of Jacob can be divided into four sections. The
first section describes Jacob’s nature (Gen. 25—27). It began with his birth and lasted
until the time he received his father’s blessing by cheating. This section tells us the kind
of person Jacob was. The second section describes the discipline Jacob experienced
(Gen. 28—30). It began from the time he left his home and lasted until Padan-aram.
During this period, he suffered trials and discipline. The third section describes the
dismantling of the natural life of Jacob (Gen. 31—35). It began from the time he left his
father’s-in-law house in Padan-aram, journeying through Peniel, Shechem, and Bethel,
until he arrived in Hebron. During this period, Jacob’s natural life was being touched by
God. The fourth section describes Jacob’s maturity (Gen. 37—49), that is, the period of
his old age. It began from the time Joseph was sold to the time Jacob died.
JACOB’S NATURE
Let us begin with the first section of Jacob’s history. What was Jacob’s nature?
What kind of person was he? We can learn about Jacob’s nature from Genesis 25
through 27.
Struggling within His Mother’s Womb
How was Jacob born? “And the children struggled together within her” (Gen. 25:22).
This was Jacob. This was his nature. God’s Word shows us that Jacob was totally
different from Isaac. Isaac was an ordinary man. Everything with him came in the way
of enjoyment; he inherited everything. But Jacob was a wicked and crafty person. He
was calculating and clever; he could and would do anything. He had both shrewdness
and ability. This was Jacob. But God was able to make Jacob His vessel to fulfill His goal.
Isaac shows how one enjoys God’s grace, while Jacob shows how one suffers under
God’s carving work.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 95
 神的話給我們看見，不只雅各所作的事不對，並且他這
個人就是不對的；不只他所作的事不能榮耀神的名，並且
他這個人就不能榮耀神的名。因爲他在母腹裏就已經出了
問題，他還沒有見天日就已經出了問題。他的壞，在母腹
中就已經開始了。利百加禱告，問神這是怎麼一回事。神
對她說，『兩國在你腹內，兩族要從你身上出來，這族必
強於那族，將來大的要服事小的。』（23。）等到利百加
生產的時候，果然是雙子，先產的是以掃，隨後又生了以
掃的兄弟，手抓住以掃的腳跟，因此給他起名叫雅各。雅
各不讓以掃作大的，巴不得以掃停留一步，所以抓住以掃
的腳跟，他從起頭就是這樣的一個人。
從人的眼光來看，以掃好像還算是一個老實人，像雅各這
樣欺侮哥哥，實在太過，這樣的人有甚麼用處！這是從天然
方面來看他。但是，我們從羅馬九章來看，就看見以掃和雅
各的問題，有關於神的揀選。神說，『雅各是我所愛的，以
掃是我所惡的。』（13。）這是神揀選雅各來成爲祂的器皿。
所以我們要學習相信神的揀選，要學習相信神能把我們帶到
一個完全的地步。神作事不會半途而廢。祂是阿拉法，祂也是
俄梅戛；祂是始，祂也是終。祂旣然揀選了，已經起了頭，難
道祂只作一半麼？如果神是揀選了你，你就得學習相信，把你
自己交在神的手裏。在神看爲好的時候，祂要把你帶到一個完
全的地步。雅各就是這樣。神就是揀選一個這樣的雅各。
有不少弟兄姊妹說，『我這個人是何等難以對付的！』
說這樣的話的弟兄姊妹，需要雅各的神。雖然你有一點難
以對付，但是，神能對付雅各，神也能對付你。並且，還
不是雅各自己尋找神，乃是神尋找雅各。是雅各還在母腹
的時候，神就揀選了他。所以，你如果知道神的揀選，你
就能把你自己投在神的身上，扔在神的身上，你就能相信，
神要把你帶到一個地步來合乎祂的心意。
用紅豆湯換長子的名分
有一天，以掃從田野打獵回來，累昏了，就對雅各說，
『求你把這紅湯給我喝。』雅各說，『你今日把長子的名
分賣給我吧。』剛好以掃疲乏得很，就隨便答應說，『我
將要死，這長子的名分於我有甚麼益處呢？』結果，以掃
2062 亞伯拉罕以撒雅各的神 - 第 96 頁
God’s Word shows that Jacob was not only wrong in the things he did; he was wrong in
the kind of person he was. Not only did he dishonor God’s name in the things that he did, but
as a person he brought dishonor to God’s name. He was a problem even when he was still in
his mother’s womb. He became a problem before his eyes saw the first glimpse of daylight.
His wickedness began from his mother’s womb. Rebekah prayed and asked God what was
happening in her womb, and God said to her, “Two nations are in thy womb, and two manner
of people shall be separated from thy bowels; and the one people shall be stronger than
the other people; and the elder shall serve the younger” (v. 23). When Rebekah delivered,
she indeed had twins. The first one to come out was Esau, and his brother came after him,
holding Esau’s heel. His name was therefore called Jacob, which means supplanter. Jacob did
not want Esau to be great; he wished that Esau would have waited a little. Therefore, he took
hold of Esau’s heel. This was the kind of person Jacob was from the beginning.
In the eyes of man, Esau was an honest man. It was too much for Jacob to supplant
his brother the way that he did. What can such a man be good for? This is Jacob from
the natural point of view. However, from Romans 9, we find that the real issue between
Esau and Jacob was God’s selection. God said, “Jacob have I loved, but Esau have I
hated” (v. 13). God had chosen Jacob to be His vessel.
Therefore, we have to learn to trust in God’s selection. We have to learn to believe
that God can bring us to perfection. God never gives up on anything halfway through.
He is the Alpha, and He is the Omega; He is the beginning and the end. Since He has
chosen and initiated, will He not complete His work? If God has chosen us, we have to
learn to trust and commit ourselves into His hand. In God’s good time, He will bring us
to perfection. This was Jacob’s case. God chose such a one as Jacob.
Many brothers and sisters have said, “I am a hard person to deal with!” Those who
speak in this way need the God of Jacob. We may be hard to deal with, but if God could
deal with Jacob, He can deal with us. Moreover, we have to realize that Jacob did not
seek God; rather, God sought Jacob. While Jacob was still in his mother’s womb, God
selected him. Hence, if we know God’s selection, we can put ourselves in God’s bosom;
we can cast ourselves upon Him and trust that He will bring us to the point where we
will be pleasing to Him.
Exchanging the Birthright for a Pottage of Lentils
One day Esau came back from his hunting in the field and was fainting. He spoke to
Jacob, saying, “Feed me, I pray thee, with that same red pottage.” Jacob said, “Sell me
this day thy birthright.” At that time Esau was very tired and answered carelessly, “I am
at the point to die: and what profit shall this birthright do to me?” As a result, Esau sold
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 96
就把長子的名分賣給雅各了。（二五 29 ～ 34。）這件事顯
明了雅各的性格是何等詭詐。不錯，雅各看重長子的名分，
表明他看重神的應許，這是好的；但是他用這樣詭詐的方
法來取得長子的名分，這是不正當的。雅各這樣作，是用
自己的力量來取得神所要給他的。
用欺騙取得父親的祝福
雅各和他母親商量好了要欺騙他的父親。他父親原是對
以掃說，『往田野去爲我打獵；照我所愛的作成美味，拿
來給我喫，使我在未死之先，給你祝福。』結果，雅各在
母親的幫助之下，利用了他父親年老眼花的弱點，穿上了
以掃的衣服，拿了羊羔作成的美味，騙了他的父親，得著
了祝福。（二七 1 ～ 29。）這件事又一次顯明了雅各的性
格是何等詭詐，何等狡猾。也許有人要說，這個祝福如果
給以掃得著，那麼大的就不會服事小的了，這豈不是神的
應許要遇見難處了麼？神的應許是要祝福雅各，雅各這樣
作，正好成就了神的應許，這豈不是好麼？但是我們要知
道，神的應許是用不著人用肉體的方法去幫助成全的。難
道神的寶座會動搖，需要用我們人的手來把它撐住，來使
它鎮定麼？這是人的思想！
雅各在母腹裏就是一個爭先爭大的人，他在年幼的時候 Jacob was a supplanter in his mother’s womb. When he was young, he deceived
欺騙了他的哥哥，現在他又用巧妙的方法欺騙了他的父親， his brother. Then he deceived his father with trickery. These incidents reveal Jacob’s
這些事都顯明了雅各的天然。聰明，的確很聰明；詭詐， nature. He was very clever and crafty! This was Jacob’s natural disposition. This was his
實在很詭詐！這是雅各的本性，這是雅各的天然。 natural life.
雅各所受的管教
神現在就是要對付雅各這一個人。所以，在雅各用欺騙
的方法得著了祝福之後，就不能再住在家裏。他知道哥哥
要殺他，他只好走，他只好逃難似的走出去。
離開父家
他這一次用欺騙的方法要得著祝福，結果卻是得著了神
的管教。他肉體的行動的結果是受管教。對於一個聰明的
人，對於一個有本事的人，對於一個有手段、有辦法的人，
神的管教特別多。但是，我們還是應當感謝神，因爲神就
是用管教叫他得著祝福。從現在起，神就一直管教他，叫
2062 亞伯拉罕以撒雅各的神 - 第 97 頁
his birthright to Jacob (Gen. 25:29-34). This incident reveals the craftiness of Jacob’s
nature. Jacob treasured the birthright, which shows that he treasured God’s promise.
This is good, but it was not good for him to acquire the birthright through such a
deception. This shows that Jacob was a person who used his own strength to gain what
God wanted to give to him.
Receiving His Father’s Blessing through Deception
Jacob plotted with his mother to deceive his father. His father told Esau, “Go out
to the field, and take me some venison; and make me savory meat, such as I love, and
bring it to me, that I may eat; that my soul may bless thee before I die” (27:3-4). But
Jacob, under his mother’s guidance, took advantage of the weakness of his father’s old
age and feeble eyesight. He put on Esau’s clothes, took skins of the kids of the goats,
made savory meat, and received the blessing, thus deceiving his father (vv. 6-29). Once
again this shows the craftiness and wickedness of Jacob’s character. Some may ask, “If
this blessing had gone to Esau, the elder would not have served the younger. Would
that not have put God’s promise in jeopardy? God’s promise was to bless Jacob. By
doing this, Jacob fulfilled God’s promise. Was this not very good?” However, we have
to know that God’s promise does not require man’s hand for its fulfillment. Will God’s
throne shake, and does it require man’s hand to uphold and stabilize it? These are
man’s thoughts!
JACOB’S DISCIPLINE
God had to deal with a person like Jacob. After he received his blessing through
deception, he could no longer remain at home. He knew that his brother would kill him,
and he could only escape. He ran away like a refugee.
Away from Home
He cheated his brother out of the blessing. Yet in the end he received God’s
disciplining hand. The result of his fleshly activity was discipline. God exercises more
discipline on those who are clever, capable, shrewd, and resourceful. However, we
must thank the Lord because through His discipline, Jacob received the blessing. From
this time on, God continued to discipline him so that he would be blessed through the
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 97
他因管教而得著祝福。現在他不能不離開父親的家了，他
只得離別了父母，孤孤單單的動身往巴旦亞蘭去。
露宿伯特利
創世記二十八章十至十一節：『雅各出了別是巴向哈蘭
走去。到了一個地方，因爲太陽落了，就在那裏住宿；便拾
起那地方的一塊石頭，枕在頭下，在那裏躺臥睡了。』現
在他是在曠野裏露宿，把石頭枕在頭下。他受管教的生活開
始了。十二至十四節：『夢見一個梯子立在地上，梯子的頭
頂著天，有神的使者在梯子上，上去下來。耶和華站在梯子
以上，說，我是耶和華你祖亞伯拉罕的神，也是以撒的神，
我要將你現在所躺臥之地賜給你，和你的後裔；你的後裔必
像地上的塵沙那樣多，必向東西南北開展；地上萬族必因你
和你的後裔得福。』這些話，就是我們在創世記十二章裏所
已經看見的話，神現在把祂給亞伯拉罕的應許都給了雅各。
神給雅各應許是在甚麼時候？是在雅各詭計多端的時候，是
在他肉體的生命、血氣的生命、天然的生命沒有受對付的時
候。神在這一個時候能對他說這些話，這是因爲神很有把
握。神知道雅各這個人逃不出祂的手。總有一天，神能把他
帶到一個地步，成爲神永遠計畫中的器皿。我們的神是有把
握的神，神能達到祂自己的目的。如果是人，那一定要顧
慮：像雅各這樣靠不住的人，等一等出了事情，闖了禍，怎
麼辦？但是，神有絕對的把握，祂能說，『地上萬族必因你
和你的後裔得福。』神就是這樣定規了。所以，我們的盼望
是在乎神的靠得住，不是在乎我們的靠得住；我們的用處是
在乎神的旨意，不是在乎我們意志的剛強。弟兄姊妹，我們
要學習認識神是永不失敗的神。
這一次雅各夢見神對他說話，是在伯特利。神並沒有對他
說一句責備的話。神並沒有說，『你這個人，你想想看，你
這些日子在家裏作了甚麼事！』如果是我們的話，我們必定
要責備他一頓。可是神認識雅各，神知道雅各是一個聰明、
狡猾、詭計多端的人，他的能力比別人大，他的個性比別人
強，對於這樣的人，責備和勸勉並沒有甚麼用處。神是把雅
各抓在祂自己的手裏。神能在環境中把雅各這裏削掉一點，
那裏削掉一點，這裏雕刻一點，那裏雕刻一點。如果一年作
不成，那麼兩年總能作得成；如果十年作不成，那麼二十年
2062 亞伯拉罕以撒雅各的神 - 第 98 頁
discipline. He was forced to leave his father’s house. He left his parents and set out on
his lonely journey to Padan-aram.
Camping at Bethel
Genesis 28:10-11 says, “And Jacob went out from Beersheba, and went toward
Haran. And he lighted upon a certain place, and tarried there all night, because the sun
was set; and he took of the stones of that place, and put them for his pillows, and lay
down in that place to sleep.” He camped in the wilderness with stones for his pillows.
His life of discipline had begun. Verses 12-14 say, “And he dreamed, and behold a
ladder set up on the earth, and the top of it reached to heaven: and behold the angels
of God ascending and descending on it. And, behold, the Lord stood above it, and said,
I am the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou
liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth;
and thou shalt spread abroad to the west, and to the east, and to the north, and to the
south: and in thee and in thy seed shall all the families of the earth be blessed.” These
were the words we read in Genesis 12. God now gave Jacob the promises He gave to
Abraham. When did God give these promises to Jacob? He gave them while he was
still supplanting and before his fleshly and natural life was dealt with. God was able to
say these words to him because He was confident. He knew that Jacob could not run
away from His hand. One day God would finish His work of making him a vessel for His
eternal plan. Our God is a confident God; He can reach His goal. If a man were doing
this, he surely would have worried. Jacob was such an unreliable person. What would
happen if he became involved in some kind of trouble? But God had absolute assurance.
He was able to say, “In thy seed shall all the families of the earth be blessed.” God
had decided. Our hope lies in God’s trustworthiness, not in our trustworthiness. Our
usefulness depends on God’s will, not on the strength of our will. Brothers and sisters,
we have to learn to know Him as the God who never fails.
At Bethel Jacob heard God speaking to him in a dream. God did not rebuke him.
He did not say, “Look at yourself. What have you done at home these days?” If it were
us, we would have rebuked Jacob. But God knew Jacob; He knew that Jacob was a
clever, crafty, and supplanting person. He knew that Jacob had more energy than
others and a stronger disposition than others. Toward such a person, rebuke and
exhortation do not work well. God took Jacob into His hand. Through operating in
Jacob’s environment, God chipped off a corner here and a corner there; He carved a
little here and a little there. If He cannot finish His work in one year, He will do it in
two years. If He cannot finish it in ten years, He will finish it in twenty years. God will
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 98
總能作得成。神必定能作成這件事。所以，二十年之後，神
把雅各再帶回伯特利來的時候，雅各已經改變了。
神給雅各的應許，還超過祂給亞伯拉罕的應許，也超過祂
給以撒的應許。亞伯拉罕和以撒在神面前所沒有得著的，雅
各也得著了－神接下去對雅各說，『我也與你同在，你無論
往那裏去，我必保佑你，領你歸回這地，總不離棄你，直到
我成全了向你所應許的。』（二八 15。）阿利路亞，讚美神！
神給雅各的這一個應許，是沒有條件的。祂沒有說，『你如
果把我當作神，我就把你當作子民；你如果遵守我的條件、
命令，你就能得著我所應許的。』這樣無條件的應許，意思
就是不論雅各長也罷，雅各短也罷，雅各老實也罷，雅各
狡猾也罷，神都有辦法對付他。神知道有一天要到－『我成
全了向你所應許的。』我們的神是不會失敗的神，我們不能
攔阻神，我們不能使神半途而廢。如果有一次神已經揀選你
了，神就必定要把祂的應許作成在你身上。
接下去，我們看雅各說甚麼：『雅各睡醒了，說，耶和
華真在這裏，我竟不知道。就懼怕說，這地方何等可畏，
這不是別的，乃是神的殿，也是天的門。』（16 ～ 17。）
神對他說的話，他都忘記了。他沒有想到亞伯拉罕的神、
以撒的神的應許，他只看見這是天的門，而感覺懼怕。伯
特利，在屬肉體的人看起來的確是可怕的。我們知道伯特
利是神的家。在肉體沒有受過對付的人看來，神的家是可
怕的。神的家裏有權柄，神的家裏有執事，神的家裏有神
的安排，有神的榮耀，有神的聖潔，有神的公義；人的肉
體如果沒有經過對付，神的家是可怕的地方。
『雅各清早起來，把所枕的石頭立作柱子，澆油在上
面。』（18。）這意思就是把那塊石頭分別出來。『他就
給那地方起名，叫伯特利；但那地方起先名叫路斯。』
（19。）接下去，雅各就對神許願說，『神若與我同在，
在我所行的路上保佑我，又給我食物喫、衣服穿，使我平
平安安的回到我父親的家，我就必以耶和華爲我的神，我
所立爲柱子的石頭，也必作神的殿；凡你所賜給我的，我
必將十分之一獻給你。』（20 ～ 22。）這是雅各對於神的
答應，這是雅各對於神的認識。
2062 亞伯拉罕以撒雅各的神 - 第 99 頁
always finish His work. When God brought Jacob back to Bethel after twenty years,
he was changed.
God’s promise to Jacob actually exceeded the promise He gave to Abraham. It also
exceeded the promise He gave to Isaac. Jacob received something from the Lord that
Abraham and Isaac did not receive. God went on to tell Jacob, “And, behold, I am with
thee, and will keep thee in all places whither thou goest, and will bring thee again
into this land; for I will not leave thee, until I have done that which I have spoken to
thee of” (28:15). Hallelujah, praise the Lord! The promise that God gave to Jacob was
unconditional. He did not say, “If you make Me your God, I will make you My people.
If you keep My conditions and commandments, you will receive My promise.” An
unconditional promise means that God would always have a way to deal with Jacob
whether he was good or bad, honest or cunning. God knew that one day He would fulfill
“that which I have spoken to thee of.” Our God is a God who cannot fail. We cannot stop
God, and we cannot cause Him to stop halfway. If God has chosen us, He will definitely
fulfill His promise in us.
Then Jacob said, “And Jacob awaked out of his sleep, and he said, Surely the Lord
is in this place; and I knew it not. And he was afraid, and said, How dreadful is this
place! this is none other but the house of God, and this is the gate of heaven” (vv. 16-
17). He forgot about God’s word to him. He did not think about the promise of the
God of Abraham and the God of Isaac. He only became fearful because it was the gate
of heaven. Bethel is indeed a dreadful place in the eyes of the fleshly man. We know
that Bethel is the house of God. The house of God is indeed a dreadful place for those
whose flesh has not been dealt with. In God’s house there is authority and there
is administration. In God’s house, there is God’s dispensation, glory, holiness, and
righteousness. If the flesh is not dealt with, God’s house is indeed a dreadful place.
“And Jacob rose up early in the morning, and took the stone that he had put for his
pillows, and set it up for a pillar, and poured oil upon the top of it” (v. 18). This means
that he sanctified the stone. “And he called the name of that place Bethel: but the name
of that city was called Luz at the first” (v. 19). Then Jacob vowed, “If God will be with
me, and will keep me in this way that I go, and will give me bread to eat, and raiment
to put on, so that I come again to my father’s house in peace; then shall the Lord be my
God: and this stone, which I have set for a pillar, shall be God’s house: and of all that
thou shalt give me I will surely give the tenth unto thee” (vv. 20-22). This was Jacob’s
answer to God. This was the extent of Jacob’s knowledge of God.
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 神對他說，『我也與你同在，』他對神說，『神若與我
同在；』神說，『你無論往那裏去，我必保佑你，』他說，『神
若…保佑我。』神說『同在』，他說『若…同在』；神說『必
保佑』，他說『若…保佑』。這是雅各對於神的認識。
再看他的要求是甚麼。我們看他所要求的，就能知道他
所注重的。他說，『又給我食物喫、衣服穿…。』他所顧
念的，就是衣食的問題，他沒有看見神的計畫。從雅各這
一句話，也給我們看見雅各所受的管教。他本來在家裏是
一個嬌兒，因著受管教的緣故，遠離了家庭。昨晚是第一
次露宿，用石頭當作枕頭。從今以後，不知道食物從那裏
來，也不知道衣服從那裏來，所以他現在所顧念的，是飲
食衣服的問題。他在衣食的問題上受管教。他現在看見，
用不正當的手段要得著祝福，結果反而連食物也沒有，衣
服也沒有，父親的家也沒有了。所以他對神說，『神若與
我同在，在我所行的路上保佑我，又給我食物喫、衣服穿，
使我平平安安的回到我父親的家…。』他所盼望的，就是
有喫、有穿、平平安安的回到父親的家。如果神是這樣待
他，他就要這樣作：『我所立爲柱子的石頭，也必作神的殿；
凡你所賜給我的，我必將十分之一獻給你。』這就是雅各，
這就是雅各起初認識神的程度。神給他多少，他必將十分
之一獻給神。他的思想，是買賣的思想；他與神的來往，
好像不過是作買賣。神與他同在，神保佑他，神給他食物
喫、衣服穿，神使他平平安安的回家去，然後他就用十分
之一來報答神。
這是雅各第一次遇見神。因爲伯特利是神第一次與雅各
說話的地方，所以，以後神對雅各說話的時候，就說『我
是伯特利的神』。（三一 13。）這一次雅各雖然還不大認
識神，但是神在伯特利所給他的印象，是很深的印象。這
一次是神第一次對付他。再過二十年，他因著受過管教，
就要變爲一個有用處的人了。
在哈蘭所受的管教
創世記二十九章告訴我們，雅各到了東方人之地，在井
旁看見了一班從哈蘭來的牧人。『雅各正和他們說話的時
候，拉結領著她父親的羊來了，因爲那些羊是她牧放的。
雅各看見母舅拉班的女兒拉結，和母舅拉班的羊羣，就上
2062 亞伯拉罕以撒雅各的神 - 第 100 頁
God said to him, “Behold, I am with thee,” and Jacob said to God, “If God will be with
me.” God said, “[I] will keep thee in all places wither thou goest,” and Jacob said, “If
God…will keep me in this way that I go.” This was Jacob’s knowledge of God.
Let us consider Jacob’s petition. His petition reveals the things he was after. He
said, “If God will…give me bread to eat, and raiment to put on...” He cared about things
related to his eating and clothing. He did not see God’s plan. This word also shows us
the type of discipline he had received from his parents. He was a spoiled child at home.
He left his home only because of God’s discipline. This was the first night that he had
ever camped out, and he made the stones his pillows. From this point on, he did not
know where his food and raiment would come from. Therefore, his mind was on food
and raiment. He was disciplined in the matter of food and raiment. He saw that in
trying to gain the blessing by guile, he ended up with no food and clothing, and he lost
his father’s house. Therefore, he said, “If God will be with me, and will keep me in this
way that I go, and will give me bread to eat, and raiment to put on, so that I come again
to my father’s house in peace...” His hope was to have food to eat and raiment to put on
and to be able to return to his father’s house. If God would do these things for him, he
would do the following: “This stone, which I have set for a pillar, shall be God’s house:
and of all that thou shalt give me I will surely give the tenth unto thee.” This was Jacob.
This was the degree of Jacob’s knowledge of God at the beginning. Whatever God would
give to him, he would give back a tenth to God. His thoughts were very commercial. His
communication with God was a kind of bargaining. If God would be with him, keep him,
give him food and raiment, and guide him safely back to his father’s house in peace, he
would reward God with one tenth of his possessions.
This was the first time Jacob met God. Bethel was the place where God spoke to
Jacob for the first time. Thereafter, when God spoke to Jacob, He always said, “I am the
God of Bethel” (31:13). Although Jacob did not know God that well at this time, God
left a deep impression in him at Bethel. This was the first time that God dealt with him.
Twenty years later, after much discipline, he became a useful man.
The Discipline Jacob Experienced in Haran
Genesis 29 tells us that Jacob went to the land of the people of the east and saw the
shepherds who came from Haran. “And while he yet spoke with them, Rachel came with
her father’s sheep: for she kept them. And it came to pass, when Jacob saw Rachel the
daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother,
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前把石頭轉離井口，飲他母舅拉班的羊羣。雅各與拉結親
嘴，就放聲而哭。』（9 ～ 11。）他在路上遇見神的時候，
已經罣慮喫甚麼、穿甚麼；現在到了東方，遇見了自己的
親戚，他第一件事就是放聲而哭。這一個哭，就說出他在
路上所經過的情形，以及豫料將來要遇到的情形。一個有
計謀、有打算的人是不大會哭的，除非到了沒有辦法的時
候才會哭。但是雅各現在哭了。
神在他身上又要作一個工作了，他到了舅父的家裏，他
舅父拉班對他說，『你實在是我的骨肉。』雅各就和他同
住了一個月。（14。）他作舅父的客人，作了一個月之後，
他舅父好像很有禮貌的對他說，『你雖是我的骨肉，豈可
白白的服事我？請告訴我你要甚麼爲工價。』（15。）從
這一句話裏面，可見拉班的頭腦也是一個作買賣的頭腦。
拉班和雅各竟是一樣一式的人！以掃碰著雅各的時候，以
掃沒有法子對付雅各；但是雅各碰著拉班的時候，雅各也
難以對付拉班。脾氣急的人碰著脾氣急的人，鄙吝的人碰
著鄙吝的人，驕傲的人碰著驕傲的人，喜歡佔便宜的人碰
著喜歡佔便宜的人，都是磨煉很多，難以對付的。現在雅
各所碰見的，就是如此。神的管教，把他擺在拉班這樣的
人那裏。『你雖是我的骨肉，豈可白白的服事我？請告訴
我你要甚麼爲工價。』這話表面好聽得很，其實拉班的意
思是說，你不應當白喫我的飯，應當爲我作一點事情，我
就給你一點錢。拉班不過用一句好聽的話來說出他的意思
而已。從前雅各在家裏是作兒子，今天在這裏竟作了雇工！
這是神在環境中給他的管教。
他服事拉班，他所要的工價是娶拉結。他爲拉結的緣故，
服事了拉班七年，結果他受拉班的欺騙，所娶的卻是利亞。
前些日子他欺騙別人，現在他被別人欺騙！好，他又爲拉
結的緣故，服事拉班七年。在這十四年之中，他就是爲著
舅父的兩個女兒而服事舅父。他服事舅父二十年之久，可
是他舅父欺哄他，十次改了他的工價。本來說好工作作了
就給多少錢，可是現在是工作作好之後又說不行，要改價
錢。拉班改了他十次工價，平均兩年改一次。雅各在這裏
真是受試煉。
但是，感謝神，這是神的手在他身上。在伯特利，神曾
說，我必領你歸回這地。神應許領他回去，但是神要他先
2062 亞伯拉罕以撒雅各的神 - 第 101 頁
that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock
of Laban his mother’s brother. And Jacob kissed Rachel, and lifted up his voice, and
wept” (vv. 9-11). When he met God on his way, he worried about food and raiment.
When he had reached the land of the east and met his relatives, the first thing he did
was weep. This weeping tells us what he experienced on his way and what he expected
to face in the future. A scheming and calculating man usually does not weep. He weeps
only when he finds that he cannot do anything anymore. Jacob wept at this point.
God was also ready to begin another work in him. When he arrived at his uncle Laban’s
house, his uncle said to him, “Surely thou art my bone and my flesh,” and Jacob abode with
him for a month (v. 14). After being a guest of his uncle for a month, his uncle said in a
seemingly polite way, “Because thou art my brother, shouldest thou therefore serve me
for nought? tell me, what shall thy wages be?” (v. 15). From this word we see that Laban’s
mind was also the mind of a businessman. He and Jacob turned out to be the same kind
of person! When Esau was with Jacob, he could not deal with Jacob. But when Jacob met
Laban, Jacob found it hard to deal with Laban. A quick-tempered person may often come
across another quick-tempered person. A stingy person may often come across another
stingy person. A proud person may often come across another proud person. A person
who likes to take advantage of others may often come across another person who equally
likes to take advantage of others. These are all thorny trials. This was what Jacob was faced
with at that time. God’s discipline put him before a man like Laban. “Because thou art my
brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?”
Apparently this word sounded nice. Actually, Laban was saying that Jacob should not eat
his food for free, that he should work a little, and that he would be given a little money.
Laban was only putting it in a nice way. In the past, Jacob was a son at home. Now he had
to be a hired worker! This was God’s discipline through the environment.
He served Laban, and the payment he wanted was Rachel. For Rachel’s sake, he served
Laban seven years. In the end he was cheated by Laban and was given Leah instead. Formerly
he deceived others; now he was deceived! So he served Laban seven more years for the
sake of Rachel. During those fourteen years, he served his uncle for the sake of Laban’s two
daughters. In all he served his uncle for twenty years. During this time, his uncle deceived
him and changed his wages ten times. Originally it was agreed that he would get a certain
sum of money after he finished his work. But after the work was finished, he was told that
something was wrong, and his wages were changed. Laban changed Jacob’s wages ten times.
On the average, this was one change every two years. Jacob was indeed being tried.
But thank the Lord that this was God’s hand upon him. In Bethel God said that He
would bring him back to the land. God promised that he would return. Before that,
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認識神的家。神在那裏抓住他。神把雅各放在與他一樣的
有計謀、有聰明、有手段的拉班的家裏，使雅各受對付。
雅各在這一段時期之內，開始學習服在神大能的手下。但
這並不是說，雅各這個人改變了。雅各在這一段時期之內，
還能想辦法使生下來的小羊都是有斑點的，歸他自己。雅
各還是那個舊雅各，連拉班也對他無可奈何。拉班十次改
雅各的工價，可是雅各還有辦法勝過拉班。
神在雅各身上所作的工作就是這樣：神對雅各有一個
目的，神要帶領他達到那一個目的，就在各方面用管教來
對付他太強的那一點。神就是這樣一步一步的對付雅各，
二十年之久，一直使雅各受傷，一直使雅各受虧。一面神
在他身上作工，使他受管教；一面他的肉體還是在那裏，
他還是那樣狡猾，還是那樣詭詐。但是神一直在他身上作
工，使他從這些不順利的環境中，不得不承認這是神的手
在那裏。
拉結生約瑟之後，雅各曾想回去過，但是他受管教的日
子還沒有滿足，還得服在拉班的手下，早一天走都不行。
我們應當相信神的手所作的事都是對的。我們的環境是
神所安排的，是爲著我們的好處的。環境每一點的安排，
都是爲著我們的好處；環境每一點的安排，都是爲著對付
我們天然特別剛強的那一部分。我們盼望神對付我們用不
著二十年，但是，可惜有的人過了二十年還沒有學好他的
功課。有的人雖然一直受試煉，一直受管教，但是他並沒
有進步，他的肉體並沒有被神摸著而變爲輭弱，所以他在
那裏還是會打算，還是詭計多端，這是十分可惜的。弟兄
姊妹，你不要怪神的手重重的壓在你身上。神知道祂所作
的是甚麼事。本來雅各這個人是一個無情的人，但是他受
了神的管教，到年老的時候，他變成一個慈愛的人了。但
願我們能看見，所有我們遭遇的一切，都是聖靈在環境裏
照著我們的需要，一件一件的量給我們的。沒有一個基督
徒的遭遇是偶然的。基督徒所有的遭遇，都是聖靈所安排
的；這些都是爲著造就我們的。我們在那裏經過管教、試
煉的時候，雖然當時並不覺得好，並不覺得快樂，但是，
這些都是神在我們身上作的工作。以後我們會看見，這些
遭遇對於我們都是有益處的。
2062 亞伯拉罕以撒雅各的神 - 第 102 頁
however, He first wanted him to know God’s house. God was holding Jacob. He put Jacob
in the house of Laban, a man who was as crafty, clever, and shrewd as he was, so that
Jacob would be dealt with. During this period, Jacob began to learn to submit under the
mighty hand of God. But this does not mean that Jacob as a person had changed. Jacob
still devised methods to make the lambs spotted and speckled so that they would become
his. Jacob was still the same old Jacob. Even Laban could not deal with him. Even though
Laban changed his wages ten times, Jacob still had the way to come out ahead of him.
God had a purpose in Jacob. In order to fulfill His purpose, God disciplined him
in many ways. He wanted to deal with his strong points. This was God’s work which
He wanted to accomplish in Jacob. He dealt with Jacob step by step. For twenty years
Jacob was repeatedly wounded and he repeatedly suffered. On the one hand, God
was working in him to discipline him. On the other hand, his flesh was still present,
and he was as cunning and crafty as before. However, God did not give up working on
him. Through all of his adverse circumstances, he eventually came to acknowledge
God’s hand.
After Rachel gave birth to Joseph, Jacob thought about returning home. But his days
of discipline were not yet fulfilled, and he still had to submit under the hand of Laban.
He could not leave one day too soon.
We should believe that everything that passes through God’s hand is good.
Our circumstances are arranged by God and are there for our benefit. Every
environmental arrangement is for our benefit; it deals with the strong points in
our natural life. We hope that God will not need to use twenty years to deal with
us. But unfortunately, some people do not learn the lesson even after twenty years.
Although some people have been tested and disciplined, they never advance; it is a
pity that their flesh is never touched or weakened, and they are still scheming and
supplanting. Brothers and sisters, we should not complain that God’s hand is too
heavy. God knows what He is doing. Originally, Jacob was a merciless person, but
after he was disciplined by God, he became a kind and loving person in his old age.
May we see that all our experiences in our environments are measured one by one by
the Holy Spirit according to our need. No experience comes to us by accident. All the
experiences we encounter are arranged by the Holy Spirit and are there to edify us.
While we are passing through these disciplines and trials, we may not feel joyful or
comfortable, but they are all part of God’s work in us. Afterwards, we will realize that
these experiences were all for our benefit.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 102
 第十章
雅各天然生命的脫節
讀經：
創世記三十一至三十五章：從畧。
『雅各』這一個名字，在原文中有好幾個意思：有一個意
思是抓住，還有一個意思是詭詐的排擠者。我們在前面已經說
過，雅各這一個人因爲詭計多端的緣故，所以他一直受神的管
教。神不讓他自由，神使他離開家。二十年之久，神讓他在
巴旦亞蘭受他舅父的欺，被他舅父十次改了他的工價，這日子
實在是不好過的。所以，雅各的經歷與以撒的經歷是完全不同
的。以撒的特點是接受，我們接受從神來的豐富，這是很快、
很容易的。一個基督徒如果要進入基督的豐富，看見基督的事
實是他的，看見基督的生命是他的，那快得很，只要一看見，
就立刻能進去，甚麼問題都解決了。但是，雅各的經歷不是這
樣，乃是一生一世的。天然的生命，是一生一世的。我們活在
地上有多久，我們這一個人的血氣的活動也跟著有多久，這就
需要神長久的、繼續不斷的對付，需要神一步一步的對付。我
們感謝神，這一個工作並不是永遠作不好的，並不是永遠作不
了的。神總有一天能作得好。總有一天，神摸著雅各天然能力
集中的地方，雅各就變爲輭弱。現在我們來看雅各的歷史的第
三段，就是他天然的生命怎樣因神的對付而脫了節。
雅各開始進步
神在拉班的家裏花了許多年的工夫，一直對付雅各這個
人，使他受管教，把他壓在那裏。但是雅各還是雅各，不
管拉班的手段多辣，雅各還是作一個上算的人。他雖然受
盡欺負，但他還是有辦法的，連羊羣都上了他的當。二十
年以後，時候到了，他已經在那裏生了十一個兒子了，這
時候，神對雅各說話了。自伯特利那一次神在夢中對他說
話以後，二十年來，這是神第一次對他說話。
神釋放雅各回迦南
2062 亞伯拉罕以撒雅各的神 - 第 103 頁
CHAPTER TEN
THE BREAKING OF JACOB’S NATURAL LIFE
Scripture Reading:
Gen. 31—35 (OMITTED)
There are a few meanings of the name Jacob in the original language. One meaning
is “to grasp,” and another is “to supplant.” We have said previously that Jacob was
constantly under God’s discipline because of his craftiness. God would not allow him
to be free. He made him leave his home. For twenty years, God allowed him to be
cheated by his uncle in Padan-aram; his wages were changed ten times. This was a
very difficult period for him. Jacob’s experience was totally different from that of Isaac.
Isaac’s characteristic was one of receiving. It is quick and easy for us to receive riches
from God. It takes only a short time for a Christian to enter into the riches of Christ
and to realize that the facts in Christ and the life of Christ are his. The moment he sees
this, he enters into it, and all problems are solved. But Jacob’s experience was different;
his experience lasted a lifetime. The natural life is something that lasts a lifetime. The
activity of our flesh lasts for as long as we live on this earth. This means that we need
God’s continuous, long-term dealings; He has to deal with us step by step. We thank the
Lord that this work will not be left unfinished; it will not be left undone. God will finish
this work. God put His hand on Jacob’s natural strength, and he became weak. Let us
consider the third section of Jacob’s history, which covers the way his natural life was
broken through God’s dealings.
PROGRESS
God used Jacob’s years in the house of Laban to deal with him, to discipline
him, and to subdue him. But Jacob was still Jacob. No matter how shrewd Laban
was, Jacob still came out on top. Although he was oppressed in many ways, he
was still very resourceful; even his flock fell for his schemes. After twenty years,
the time had come for God to speak to him. He had already had eleven sons, but
this was the first time that God spoke to him since the time He spoke to him in the
dream at Bethel.
God Releasing Jacob Back to Canaan
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 103
 創世記三十一章三節：『耶和華對雅各說，你要回你祖你
父之地，到你親族那裏去，我必與你同在。』又十三節：『我
是伯特利的神；你在那裏用油澆過柱子，向我許過願；現今
你起來離開這地，回你本地去吧。』神在這裏呼召雅各，叫
他回到本地去。於是，雅各就豫備回到他祖他父的地方去。
當然，我們知道拉班是不願意讓雅各走的。雖然拉班也喫雅
各的虧，但是究竟神還是因著雅各的緣故而祝福拉班，究竟
雅各服事拉班比拉班自己牧羊還好得多，所以，拉班是不會
讓雅各走的。當雅各對拉結和利亞說明了他的心意，也得了
她們的同意之後，就帶著妻子、兒女，以及他在巴旦亞蘭所
得的一切牲畜和財物，背著拉班，偷偷的走了。
到第三日，拉班知道了，就起來追趕他。在快追上的前
一夜，神在夢中對拉班說，『你要小心，不可與雅各說好
說歹。』（24。）神不許可拉班說甚麼，因爲神要帶領雅
各回去，神要雅各離開試煉之地。時候到了，神要釋放他。
所有的試煉，都有一定的期限，那一個試煉的目的一達到，
神就要釋放，連拉班也沒有辦法扣住。拉班聽了神對他所
說的話，等他追上雅各的時候，他就不敢多說甚麼。結果，
拉班就與雅各立約。這一個約是很有意思的。『拉班又說，
你看我在你我中間所立的這石堆、和柱子；這石堆作證據，
這柱子也作證據，我必不過這石堆去害你，你也不可過這
石堆和柱子，來害我；但願亞伯拉罕的神，和拿鶴的神…。』
（51 ～ 53。）拉班是拿鶴的孫子，拿鶴是亞伯拉罕的兄弟，
所以拉班說，『但願亞伯拉罕的神，和拿鶴的神…。』但是，
這是神所不承認的。『雅各就指著他父親以撒所敬畏的神
起誓。』（53 下。）拉班能很客氣的說，『亞伯拉罕的神，
和拿鶴的神，』但是雅各不能這樣說，雅各只能指著他父
親以撒的神起誓。這就說明了神應許的路線是從揀選起頭
的，神揀選雅各的父親以撒和雅各的祖父亞伯拉罕，這是
神自己作的，別人不能插進去，拿鶴不能插進去。
下面的事更寶貴，就是雅各『又在山上獻祭』。（54。）
拉班沒有獻祭，只有雅各獻祭。雅各聽見了神的聲音，就
開始親近神，他有進步了。從前他到巴旦亞蘭去，是他的
父母叫他去的，並不是因爲聽神的話去的；後來他在伯特
利遇見神，他向神也沒有作甚麼，不過向神許了一個願；
這一次是神叫他回去，他也聽從了神的話就動身回去，雅
2062 亞伯拉罕以撒雅各的神 - 第 104 頁
Genesis 31:3 says, “And the Lord said unto Jacob, Return unto the land of thy fathers,
and to thy kindred; and I will be with thee.” Verse 13 says, “I am the God of Bethel,
where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise,
get thee out from this land, and return unto the land of thy kindred.” God was calling
Jacob to return to his own land. Subsequently, Jacob prepared to return to his kindred’s
land. Laban, however, did not want to let Jacob go. Although Jacob had somewhat taken
advantage of Laban, God still blessed Laban for Jacob’s sake. It was still better for Jacob
to serve him than for him to shepherd the flock himself. Hence, Laban would not let
Jacob go. After Jacob told Rachel and Leah of his intention and had their consent, he
took his wives, children, and all the cattle and possessions he had acquired in Padan-
aram and secretly left without telling Laban.
On the third day, Laban learned of this and went after Jacob. The night before he
caught up with Jacob, God spoke to Laban in a dream: “Take heed that thou speak not to
Jacob either good or bad” (v. 24). God would not allow Laban to say anything, because
He was leading Jacob out of the place of trial and was taking him home. The time had
come, and God wanted to release him. Every trial will last for only a limited period of
time. When the goal of Jacob’s trial was reached, God released him and Laban could do
nothing to stop him. Laban heard God’s word, and dared not say much when he caught
up with Jacob. Eventually, they made a covenant. This covenant was very meaningful.
“And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast
betwixt me and thee; this heap be witness, and this pillar be witness, that I will not pass
over this heap to thee, and that thou shalt not pass over this heap and this pillar unto
me, for harm. The God of Abraham, and the God of Nahor...” (vv. 51-53a). Laban was the
grandson of Nahor, who was Abraham’s brother. Consequently, Laban said, “The God of
Abraham, and the God of Nahor...” But God would not recognize this, so “Jacob swore by
the fear of his father Isaac” (v. 53b). Laban could say politely, “The God of Abraham, and
the God of Nahor,” but Jacob could not say this. He could only swear by the God of his
father Isaac. This means that the line of God’s promise began from His choosing. God
had chosen Jacob’s father Isaac and his grandfather Abraham. God alone had done this,
and no one else could interfere. Even Nahor could not interfere.
The incident following this was even more precious. “Then Jacob offered sacrifice
upon the mount” (v. 54). Laban did not offer up any sacrifice; only Jacob offered up
sacrifice. Jacob heard God’s voice and began to draw near to God. He had made some
progress. He went to Padan-aram because his mother had persuaded him to go; he
did not go because of God’s word. When he met God at Bethel, he did not do anything
except make a vow to God. For his return God told him to go back, and he obeyed God’s
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 104
各與神的關係開始進步了。可以說這是他第一次聽神的話，
這是他第一次順服神，這也是他第一次獻祭給神。雖然神
二十年的管教並沒有把雅各改變爲另外一個人，但是雅各
已經顯出他要神的心，已經有進步了。雅各起初那樣抓住
哥哥的腳跟，那樣要長子的名分，那樣要祝福，那並不是
他要神，他不過是要從神那裏得著好處而已。換句話說，
他要神的恩賜，不是要賜恩者；他要神的東西，不是要神
的自己。可是現在，他經過了神二十年的管教，開始有一
點傾向神，有一點轉機了。所以當他與拉班立約之後，拉
班沒有獻祭，他卻獻祭與神。
雅各獻完了祭，第二天與拉班分別，就行路要回迦南地
去了。
經過瑪哈念
創世記三十二章一至二節：『雅各仍舊行路，神的使者遇
見他。雅各看見他們就說，這是神的軍兵；於是給那地方起
名叫瑪哈念。』『瑪哈念』在原文的意思就是『兩營軍兵』。
這一句話很寶貴，這是神開雅各的眼睛，給他看見，因爲他
順服神，離開巴旦亞蘭回家去，所以神要拯救他脫離拉班的
手，今後還要拯救他脫離其他人的手。神開他的眼睛，給他
看見他在地上一大批的人是一營，神的軍兵也是一營，所以
說是『兩營』。神開雅各的眼睛，給他看見神的使者與他一
路走。起先，神自己來找他，對他說，『你要回你祖你父之
地，到你親族那裏去，我必與你同在；』等他走在路上，拉
班帶著一班人追上來了，神就給他保護，用事實來證明有神
與他同在；等到拉班走了之後，神還給他這個異象，叫他看
見不只有地上的一營在這裏，並且還有一營天上的軍兵跟著
他。這一切，使他不能不學習相信神。
一面打算一面禱告
但是，在這一種境遇之中，雅各還是雅各。肉體總是
肉體，肉體永遠不能受神恩典的感化。雖然雅各看見了
這異象，但是可憐得很，他在底下還是照常用他的手腕。
我們看三至五節：『雅各打發人先往西珥地去，就是以
東地，見他哥哥以掃。吩咐他們說，你們對我主以掃說，
你的僕人雅各這樣說，我在拉班那裏寄居，直到如今。
2062 亞伯拉罕以撒雅各的神 - 第 105 頁
word to return. His relationship with God had improved. This was the first time he
obeyed God’s word. This was the first time he submitted to God and the first time he
offered sacrifice to God. Although the twenty years of discipline did not make Jacob a
different man, he now showed some desire for God. There was some progress. When
Jacob took hold of his brother’s heel and coveted the birthright and blessing, he was not
after God, but after the goodness from God. In other words, he wanted God’s gift and
not the Giver. He wanted God’s things and not God Himself. But after twenty years of
discipline under God, there was some inclination toward God and some turn. Therefore,
at the time of their covenanting, only Jacob offered sacrifice to God; Laban did not offer
any sacrifice.
After Jacob offered his sacrifice, he parted with Laban the next day and set out on
his journey to Canaan.
Through Mahanaim
Genesis 32:1-2 says, “And Jacob went on his way, and the angels of God met him.
And when Jacob saw them, he said, This is God’s host: and he called the name of that
place Mahanaim.” The name Mahanaim means “two camps.” This is a precious word.
God was opening Jacob’s eyes to see that as a result of his obedience to God to leave
Padan-aram, God had delivered him from the hand of Laban and would deliver him
from the hands of others. God opened his eyes to see that his company of people
on earth was one camp, while God’s army was another camp; hence, there were the
“two camps.” God opened his eyes to see that the messenger of God was with them.
First, God came to him alone and said to him, “Return unto the land of thy fathers,
and to thy kindred; and I will be with thee.” While he was on his way, Laban came
with a company of men, but God protected him. This proved to Jacob that God was
with him. After Laban left, God gave him a vision and showed him that there was not
only a camp on earth, but another camp of heavenly hosts following him. All of these
incidents taught him to trust in God.
Scheming while Praying
Under such circumstances, however, Jacob was still Jacob. The flesh is still the flesh;
it will never be reformed by God’s grace. Although Jacob had seen the vision, it was a
pity that he still exercised his maneuvering. Let us read verses 3 through 5: “And Jacob
sent messengers before him to Esau his brother unto the land of Seir, the country of
Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy
servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 105
我有牛、驢、羊羣、僕婢，現在打發人來報告我主，爲
要在你眼前蒙恩。』我們讀了這一段話，就看出雅各這
個人甚麼手段都能用，甚麼卑鄙的話都能說。只要叫自
己不喫虧，他甚麼事都能作得出。他想他的話能改變他
哥哥的心，他忘記了神的呼召，他忘記了神的保護。他
忘記了神的使者！
六節：『所打發的人回到雅各那裏說，我們到了你哥
哥以掃那裏，他帶著四百人，正迎著你來。』雅各又糊塗
起來了，想想到底這是好意呢，還是惡意？現在以掃帶著
四百人來，到底爲著甚麼呢？七節：『雅各就甚懼怕，而
且愁煩。』可見越是會打算的人，就罣慮越多、憂愁越多、
懼怕越多。雅各只會思想，不會倚靠；只會打算，不會相
信。他一天到晚就是在懼怕和愁煩裏過日子，這就是雅各。
肉體沒有受對付的人，只會倚靠自己的打算、自己的計謀，
不會倚靠神、相信神，所以他只好懼怕、愁煩。
雅各的打算是無窮的，他的計謀是無盡的，他還要想
辦法。他知道神要他回去，如果他再住在米所波大米，
那是不行的，所以無論如何他總是要想辦法回去的。他
能順服神，但是他不能信靠神。他不能讓神承擔他順服
的結果。他想，如果因順服神而闖了禍，那怎麼辦？許
多基督徒也是這樣，往往前門順服神，後門豫備出路。
雅各真會想辦法，結果，辦法想出來了：『便把那與他
同在的人口，和羊羣、牛羣、駱駝，分作兩隊。』（7。）
這裏的『兩隊』，在原文中與前面的『瑪哈念』是同一
個辭。雅各把自己的人口和牲畜也分作『瑪哈念』，他
把這個『瑪哈念』來代替那個『瑪哈念』。本來是他在
地上有一隊，神在天上有一隊；現在他卻把地上的一隊
也分作兩隊，他說，『以掃若來擊殺這一隊，剩下的那
一隊還可以逃避。』（8。）雅各想辦法的結果，是豫
備逃避。
不過到底他還是有些認識神的，從前神來找過他，現
在他來找神了：『雅各說，耶和華，我祖亞伯拉罕的神，
我父親以撒的神阿，你曾對我說，回你本地本族去，我
要厚待你。你向僕人所施的一切慈愛和誠實，我一點也
不配得；我先前只拿著我的杖過這約但河，如今我卻成
2062 亞伯拉罕以撒雅各的神 - 第 106 頁
and I have oxen, and asses, flocks, and menservants, and womenservants: and I have
sent to tell my lord, that I may find grace in thy sight.” This passage shows us that
Jacob was a person who could resort to any amount of maneuvering and say any kind
of despicable word. He would do anything to save himself from any disadvantage. He
thought his words could change his brother’s heart, but he had forgotten God’s calling
and protection. He had forgotten God’s angels!
Verse 6 says, “And the messengers returned to Jacob, saying, We came to thy brother
Esau, and also he cometh to meet thee, and four hundred men with him.” Jacob was
confused once again. He wondered if this word was out of good intention or evil
intention. Esau was coming with four hundred men. What was his purpose? Verse 7
says, “Then Jacob was greatly afraid and distressed.” This shows that those who plan
the most also worry the most. The more anxiety a person has, the more fear he has.
Jacob could only think; he could not trust. He could only scheme; he could not believe.
He lived his days in fear and distress. This was Jacob. Those whose flesh is not dealt
with can only trust in their own planning and scheming; they cannot trust in God or
believe in Him. Therefore, they can only fear and worry.
Jacob’s considerations were endless and his schemes unlimited. He was still making
his own plans. He knew that God wanted him to return and that he could not stay in
Mesopotamia any longer. He had to find a way to return. He could obey God, but he
could not trust in God. He could not let God be responsible for the consequences of his
obedience. He wondered what would happen if he encountered troubles as a result of
obeying God. This is the experience of many Christians. They often obey God “at the
front door,” but at the same time prepare a way of escape “through the back door.” Jacob
was truly resourceful. He came up with an idea. “He divided the people that was with
him, and the flocks, and herds, and the camels, into two bands” (v. 7). The “two bands”
in this verse are the same as the name Mahanaim in the previous verse. Jacob divided
his people and cattle into Mahanaim. He used this Mahanaim to replace that other
Mahanaim. Originally, Jacob had one band on earth and God had one band in heaven,
but now Jacob divided his band into two. He said, “If Esau come to the one company,
and smite it, then the other company which is left shall escape” (v. 8). The goal of
Jacob’s scheme was to provide a way for escape.
Of course, he still knew something of God. Formerly, God had sought after him, now
he sought after God. “And Jacob said, O God of my father Abraham, and God of my father
Isaac, the Lord which saidst unto me, Return unto thy country, and to thy kindred, and
I will deal well with thee: I am not worthy of the least of all the mercies, and of all the
truth, which thou hast showed unto thy servant; for with my staff I passed over this
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 106
了兩隊了。求你救我脫離我哥哥以掃的手，因爲我怕他
來殺我，連妻子帶兒女一同殺了。你曾說，我必定厚待
你，使你的後裔如同海邊的沙，多得不可勝數。』（9 ～
12。）這是雅各的禱告。當然，我們還不能說雅各這一
個禱告是很高的，但是，我們不能不承認這已經比從前
好得多了。在已往，他只有打算，沒有禱告；到現在，
他也有打算，也有禱告。雅各在這裏，一面打算，一面
禱告；一面自己活動，一面仰望神。這樣的情形，難道
只有雅各一個人麼？許多基督徒的情形不也是這樣麼？
無論如何，雅各比從前進步了。在這裏，雅各禱告的話
語和所站的地位，都是不錯的。他稱呼神爲『我祖亞伯
拉罕的神，我父親以撒的神』，他也知道是神叫他回本
地本族去的，神要厚待他。同時，他也明明告訴神，他
怕他的哥哥來殺他，這是他的誠實。他對神說，『你曾
說，我必…使你的後裔如同海邊的沙，多得不可勝數，』
他記得神的應許，他在這裏題醒神。
但是另一面，他又不能相信神，他擔心如果神的話落
了空怎麼辦。叫他不倚靠神，那不行，因爲神已經對他說
話了；叫他完全倚靠神，他又怕太冒險。他盼望又倚靠
神，又不冒險，所以他不得不想許多方法：『就從他所有
的物中拿禮物，要送給他哥哥以掃：母山羊二百隻，公山
羊二十隻，母綿羊二百隻，公綿羊二十隻，奶崽子的駱駝
三十隻，各帶著崽子，母牛四十隻，公牛十隻，母驢二十
匹，驢駒十匹；每樣各分一羣，交在僕人手下，就對僕人
說，你們要在我前頭過去，使羣羣相離有空閒的地方。又
吩咐儘先走的說，我哥哥以掃遇見你的時候，問你說，你
是那家的人？要往那裏去？你前頭這些是誰的？你就說，
是你僕人雅各的，是送給我主以掃的禮物，他自己也在我
們後邊。又吩咐第二、第三、和一切趕羣畜的人說，你們
遇見以掃的時候，也要這樣對他說；並且你們要說，你僕
人雅各在我們後邊；因雅各心裏說，我藉著在我前頭去的
禮物解他的恨，然後再見他的面，或者他容納我。於是禮
物先過去了；那夜雅各在隊中住宿。』（13 ～ 21。）哦，
這是雅各的傑作！雅各現在碰到他一生一世所未曾碰到過
的危險，真是到了性命難保的關頭。雅各一生一世碰到許
多的事，但是沒有碰到像這樣絕路的事。他知道他哥哥的
2062 亞伯拉罕以撒雅各的神 - 第 107 頁
Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my
brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the
mother with the children. And thou saidst, I will surely do thee good, and make thy
seed as the sand of the sea, which cannot be numbered for multitude” (vv. 9-12). This
was Jacob’s prayer. This prayer was not a high prayer, but we must admit that it was
much better than before. In the past he only planned; there was no prayer. Now he both
planned and prayed. Jacob was planning on the one hand and praying on the other hand.
On the one hand, he was having his own activity, and on the other hand, he was looking
to God. Is Jacob the only person who has done this kind of thing? Is this not the condition
of many Christians? Yet, in spite of this, Jacob’s condition had improved. His prayer and
the position he took were quite proper. He called God the “God of my father Abraham,
and God of my father Isaac.” He knew that God wanted him to return to his own land
and to his kindred, and that He would bless him. He told God plainly that he was afraid
his brother would come and kill him. He was honest, and said to the Lord, “Thou saidst,
I will surely...make thy seed as the sand of the sea, which cannot be numbered for
multitude.” He remembered God’s promise and reminded God of the promise.
At the same time, however, he could not trust in God. He was afraid of what would
happen if God’s word failed. He could not cast away his trust in God, because God had
spoken to him, but he considered it very risky to trust in God completely. He wanted to
trust in God, yet without risk. Therefore, he came up with his own ways. “He lodged there
that same night; and took of that which came to his hand a present for Esau his brother;
two hundred she goats and twenty he goats, two hundred ewes and twenty rams, thirty
milch camels with their colts, forty kine and ten bulls, twenty she asses and ten foals.
And he delivered them into the hand of his servants, every drove by themselves; and
said unto his servants, Pass over before me, and put a space betwixt drove and drove.
And he commanded the foremost, saying, When Esau my brother meeteth thee, and
asketh thee, saying, Whose art thou? and whither goest thou? and whose are these
before thee? Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my
lord Esau: and, behold, also he is behind us. And so commanded he the second, and the
third, and all that followed the droves, saying, On this manner shall ye speak unto Esau,
when ye find him. And say ye moreover, Behold, thy servant Jacob is behind us. For he
said, I will appease him with the present that goeth before me, and afterward I will see
his face; peradventure he will accept of me. So went the present over before him; and
himself lodged that night in the company” (vv. 13-21). This was Jacob’s master plan! He
was facing the peril of his lifetime; it was a moment of life and death. Jacob had passed
through many things, but he had never encountered a situation as desperate as this one.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 107
脾氣，他知道他哥哥是個打獵的人，不憐恤野獸，或許也
不憐恤人。這是雅各最危險的時候。雅各從來沒有像這樣
禱告過，也從來沒有一天比這天更懼怕，比這天更憂愁。
在伯特利的那一次是神找他，現在是他呼求神。說他不敬
畏神麼，可是他也禱告；說他信靠神麼，可是他又想出了
許多計謀、許多方法！他對於神的應許，說忘記又像是記
得，說記得又像是忘記。神曾拯救他脫離拉班的手，神也
曾給他看見有一隊神的使者與他一路走；但他現在還是懼
怕，還是憂愁，還是打算，還是想辦法。二十年之久，神
把雅各壓在下面，使他受管教；但是，二十年之後，雅各
還是雅各，雅各的本領還是那麼大，雅各的口才還是那麼
好，雅各的方法還是那麼多。在這裏，他把最好的辦法都
拿出來了。
雅各在那一天晚上，先打發他的妻子、兒子、使女過河，
又打發所有的都過去，只剩下自己一人。 Then he sent everything else over the river. He alone was left on this side.
毘努伊勒的經歷
就在那天夜間，神遇見他－『只剩下雅各一人；有一個人來
和他摔跤，直到黎明。那人見自己勝不過他，就將他的大腿窩
摸了一把，雅各的大腿窩，正在摔跤的時候就扭了。』（24 ～
25。）這個地方叫作毘努伊勒。這一個地方，就是雅各血氣的
生命最用力的地方，也就是雅各血氣的生命受對付的地方。
神與雅各摔跤
在這一個地方，不是雅各在這裏作甚麼，也不是雅各禱
告，也不是雅各去與神摔跤，乃是神來與雅各摔跤，是神
來壓住雅各。
甚麼叫作摔跤？摔跤就是要把一個人壓在下面。神來與
雅各摔跤，就是神要叫雅各服在祂的下面，要叫雅各沒有
力量，要叫雅各不能再動，要叫雅各不能再掙扎。摔跤的
意思，就是叫你沒有力氣，叫你倒下去，叫你不能動。摔
跤的意思，就是把你摔倒了再有一個力量壓在你身上。聖
經告訴我們，神來與雅各摔跤，但是神不能勝過他。雅各
的力量真是最大的力量！
2062 亞伯拉罕以撒雅各的神 - 第 108 頁
He knew his brother’s temperament, and he knew that his brother was a hunter who did
not pity the animals. He was afraid that he would not have pity on men as well. This was
Jacob’s most perilous hour. He had never prayed as he then prayed, and he was never
as fearful and as anxious as he was on that day. In Bethel God sought him out. Now he
called on God. If you say that he did not fear God, you must remember that he prayed.
But if you say that he trusted in God, you must remember that he came up with all these
schemes and ways! He seemed to have forgotten God’s promises, and at the same time, it
appeared that he had not forgotten them completely. God delivered him out of the hand
of Laban and showed him that a host of God’s angels were going with him. However, he
was still afraid and worried, and he was still planning and scheming. For twenty years
God had subdued and disciplined Jacob, but twenty years later, Jacob was still Jacob. He
was still very capable in himself. His eloquence was still with him, and he still had all
kinds of schemes. Here he came up with his best plan.
That night Jacob took his wives, children, and womenservants over the river first.
THE EXPERIENCE OF PENIEL
God met him that night. “Jacob was left alone; and there wrestled a man with him
until the breaking of the day. And when he saw that he prevailed not against him, he
touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he
wrestled with him” (vv. 24-25). This place was called Peniel. It was the place where
Jacob’s fleshly life was exhausted and dealt with.
God Wrestling with Jacob
In this place Jacob was not doing something; he was not praying or wrestling with
God. Rather, God came and wrestled with Jacob; God came and subdued him.
What does it mean to wrestle? Wrestling means to press someone down. God
wrestled with Jacob in order to subdue him, strip him of his strength, and pin him
down so that he could not struggle any longer. The meaning of wrestling is to deplete
someone of his strength, bring him down, and pin him down. It means to subdue
someone and then to keep him down with power. The Bible shows us that God wrestled
with Jacob and did not prevail over him. Jacob was indeed strong!
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 108
 甚麼叫作神不能勝過他呢？當我們不倚靠神的時候，當我們自
己在那裏打算的時候，當我們自己在那裏覺得滿意的時候，我們
只得承認說，神不能勝過我們。當我們在那裏用自己的力量去遵
行神的旨意，用各種各樣出乎天然的方法去拯救自己的時候，我
們只得承認說，神不能勝過我們。有許多弟兄姊妹，信主已經多
年了，可是他們還只得承認說，神不能勝過他們。他們還是那樣
聰明，還是那樣剛強，還是那樣有本事，還是那樣有辦法，神不
能勝過他們。他們從來沒有被神摔倒過，從來沒有被神打敗過。
如果被神打敗了，他就會說，『我不能了！神，我服了！』何等
可惜，有許多弟兄姊妹在神面前一直受管教，一次受神的管教，
兩次受神的管教，三次受神的管教，結果還沒有被神打敗。他還
以爲前一次他打算得不彀好，所以第二次還要打算得周密些，第
三次更要打算得精密些，這樣的人從來沒有被神打敗過。
雅各這個人，是不打敗仗的，他知道他已經到了千鈞一
髮的時候，但是他的方法還多得很；在他想來，以掃這個
人我認識，我只要這樣作，這樣說，百分之九十九是會成
功的。雖然他心裏很懼怕，但是另一面他卻仍舊有辦法。
有的人多次受過神的管教，但是，因爲他天然的生命還
沒有在根本上被神對付過，所以他反而會把神的管教拿來
當作天然的誇口，以爲自己常受神的管教，是有屬靈的歷
史的。他如果從來沒有受過神的對付，他在神面前還沒有
話說，他除了有屬世的驕傲之外，不會有屬靈的驕傲。但
是，他已經與神有了一點交通，受了一點對付，他就會把
這些零碎的對付拿來裝飾他的肉體，作他屬靈驕傲的張本，
以爲他是一個認識神的人。
弟兄姊妹，也許你與神摔跤已經有五年、十年了，但是
神還沒有勝過你。你沒有一次被神帶到一個地步說，『我
完了，我爬不起來了，我沒有辦法了；』這就是神不能勝
過你。
神摸雅各的大腿窩
感謝神，神有辦法！不錯，雅各是最厲害的，他肉體的
生命，他天然的力量，是比甚麼人都強的，但是結果神還
是勝過了他。如果神按著普通的方法來與他摔跤，那恐怕
還有二十年好摔。但是神知道時候已經到了。當神看見雅
2062 亞伯拉罕以撒雅各的神 - 第 109 頁
What is the significance of God being unable to prevail over Jacob? When we do not
trust in God and when we contrive by ourselves and are satisfied with ourselves, we
have to admit that God cannot prevail over us. When we try to do God’s will by our own
strength and try to deliver ourselves by all kinds of natural means, we have to say that
God has not prevailed over us. Many brothers and sisters have believed in the Lord for
many years, but they have to admit that God has never prevailed over them. They are
still very clever, strong, capable, and resourceful. God is not able to prevail over them.
They have never been subdued by God and have never been defeated by Him. If they
had been defeated by God, they would have said, “I cannot make it! God, I surrender!”
It is unfortunate that many brothers and sisters have been under God’s discipline
repeatedly and still are not defeated. They think that they did not plan well enough the
first time, and that they have to design a better plan the second or third time. Such ones
have never been defeated by God.
Jacob was a person who would never suffer a defeat. He knew that this was a
critical moment for him, but he still had his own ways. He might have thought, “I know
Esau very well. If I do this, there is a ninety-nine percent chance that I will succeed.”
Although he was afraid in his heart, he was still very resourceful.
Many people have repeatedly experienced God’s discipline, but their natural life has
never been dealt with in a thorough way. As a result, they make God’s discipline their
boast in a natural way. They think that by experiencing God’s discipline frequently, they
are accumulating a rich spiritual history for themselves. If they had never been dealt
with by the Lord, they would have nothing to say. They would not be able to take pride
in any spiritual thing. The only thing they could take pride in would be the worldly
things. But when they have had a little experience of fellowshipping with God and
received some dealings, they adorn themselves with these fragmented dealings and use
them as the basis for their spiritual boast and claim that they know God.
Brothers and sisters, perhaps God has been wrestling with you for five or ten years
but has not yet prevailed over you. You have not yet been brought to the point where
you say, “I am finished. I cannot stand up any longer. I cannot make it.” This means that
God has not yet prevailed over you.
God Touching the Hollow of Jacob’s Thigh
Thank God that He has a way! It is true that Jacob was very capable and that his
fleshly life and natural energy were stronger than anyone else’s. But in the end God
prevailed over him. If God had wrestled with him according to the usual way, the
wrestling might have lasted for twenty years. But God knew that the time had come.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 109
各一直打不倒的時候，神就把他的大腿窩摸了一把。神一
摸他大腿窩的筋，他的大腿窩就扭了。
大腿窩的筋，是全身最堅強的筋，是代表人最有能力的
地方，是代表人天然能力的中心點。現在，雅各這一個天
然能力的中心點，被神摸著了。
神那一天摸雅各的大腿窩，是因爲那一天雅各大腿窩的
筋顯出來了，突出來了。那一天，他怕以掃來了要殺他，
他怕連妻子帶兒女一同被哥哥殺了，所以他把他一生一世
最好的本領都拿出來了。他把禮物豫備好，每樣各分一羣，
叫僕人帶著，在他前頭走，使羣羣相離，有空閒的地方，
又叫他們遇見以掃時都要說好話。他想出了這樣巧妙的方
法來解以掃的恨，使以掃看見了就沒有辦法。雅各在這裏，
把他最大的本領都用出來了，把他大腿窩的筋顯出來了。
神就在這一天，摸了他大腿窩的筋。
人天然的能力都是有特點的，總有一個地方是他天然
能力所寄託的地方，總有一點是他特別剛強的地方。神
就是要把他那一個特點顯露出來。可惜有的基督徒還不
知道自己天然能力所寄託的點在那裏。最可憐的人，不
是輭弱的人，而是不知道自己輭弱的人；最可憐的人，
不是錯誤的人，而是不知道自己錯誤的人。這樣的人不
只有錯誤，並且有黑暗。因爲他沒有活在光中，所以他
雖然錯了，自己還不知道。有的基督徒會說他自己這一
個不對，那一個不對。但是，也許他所說的不對還不是
中心，也許他裏面還有最深最深的東西沒有顯出來，神
還沒有給他機會把那一點顯出來。神讓雅各遇見以掃帶
著四百人迎面而來，才把雅各所有的力量都顯露出來，
才把雅各那個特點顯露出來。
基督徒必需的經歷
基督徒走神的道路，必須接受一切從基督來的。可是，
我們如果光是作以撒，那還是不彀的。我們是以撒，同時
我們也是雅各。我們需要神來摸著我們的大腿窩，把我們
弄輭弱了，叫我們扭筋了。總得有這一天，神摸著我們的
大腿窩。我們不能一直這樣慢慢的進步。如果我們就是這
樣慢而又慢的進步，那就是再過二十年，能不能走到伯特
利還是一個問題。神管教你已經有二十年了，現在需要神
2062 亞伯拉罕以撒雅各的神 - 第 110 頁
When He saw that Jacob could not be put down, He touched the hollow of his thigh.
Once God touched the hollow of his thigh, it came out of joint.
The sinew of the hollow of the thigh is the strongest sinew in the body. It represents
the strongest part of a person, the seat of man’s natural strength. God touched the seat
of Jacob’s natural strength.
God touched the hollow of Jacob’s thigh because on that day, the sinew of it was
revealed and exposed. On that day, he was afraid that Esau would come and kill him.
He was afraid that his wives and children would be killed by his brother, and therefore,
he put on the best performance of his life. He prepared his gifts, put some of each kind
in each company, and asked the servants to walk in front and separate the companies
by a distance. He also told them to speak good words when they met Esau. He came up
with this smart way of mitigating Esau’s animosity so that Esau would feel obliged to
forgive. Jacob was putting his best ability forward; the sinew of the hollow of his thigh
was exposed. But that day God touched the hollow of his thigh.
Man’s natural strength always exhibits certain characteristics. There are always
certain areas from which the natural strength manifests itself. There are always
certain spots which are particularly strong. God intends to expose these strong spots.
Unfortunately, many Christians do not know the vehicles upon which their natural
energy is lodged. The most pitiful people are not those who are weak, but those who
do not know that they are weak. The poorest people are not those who are wrong, but
those who do not know that they are wrong. They are not only in error but in darkness.
They do not live in the light. As a result they are not aware of their wrong. Some
Christians can say that they are wrong in this and that, but the wrongs they mention
are actually not the crux of the problem. There may be deeper problems which are not
yet manifested, and God has not yet been provided the opportunity to expose them.
God permitted Jacob to encounter Esau with the four hundred men so that all of Jacob’s
strength would be exposed and his characteristics revealed.
The Necessary Experience of a Christian
In order for a Christian to take God’s way, he must receive everything from Christ.
However, it is not enough for us to just be Isaacs. We are Isaacs, but at the same time
we are also Jacobs. We need God to touch the hollow of our thigh, to weaken us,
and to put us out of joint. The day will come when God will touch the hollow of our
thigh. Our advance cannot always be slow. If we advance as slowly as we are now, it
is questionable that we will reach Bethel in twenty years. God has been disciplining
us for twenty years, but now we need to have the hollow of our thigh put out of joint
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來把你的大腿窩弄脫節，使你在神面前再也強硬不起來。
這也是一個專一的經歷，像得救是一個專一的經歷一樣。
你怎樣需要有一次的得救，你怎樣需要有一次眼睛開起來
看見基督的豐富，你也照樣需要有一次被神摸著你能力的
中心，使你天然的生命脫節。
每一個基督徒都有他的大腿窩。有的基督徒的天然的能
力寄託在他的計謀裏，有的基督徒的天然的能力寄託在他
的才幹裏，有的基督徒的天然的能力寄託在他的情感裏，
有的基督徒的天然的能力寄託在他的自愛裏。每一個基督
徒都有他特別的那一點，他天然的能力就寄託在那一點裏。
那一點被神摸著了，也就是他天然的能力被神摸著了。我
們不能告訴你，你天然的能力寄託在那裏；但是我們能說，
每一個基督徒都有他特別的那一點；他生活的各方面，都
受他那一點的支配，那一點就是這裏所說的大腿窩。
有的基督徒的天然的生命最喜歡顯露，喜歡把屬靈的事
拿來顯露。他的所謂『作見證』，其實不是真的爲主作見證，
而是誇耀自己，而是顯露自己。在他所有的行動、生活、
工作中都能看見，他甚麼都是從顯露自己出發的。這樣的
基督徒，總需要有一天神摸著他的顯露。
有的基督徒的天然的能力寄託在他的自愛裏。他無論作
甚麼都是以自愛作出發點。有學習的人能看得出，他這樣作
是因爲愛自己，他那樣作也是因爲愛自己，他這樣說是因爲
愛自己，他那樣說也是因爲愛自己。你能從各種各樣的情形
中，找出他有一個大腿窩，就是自愛。我們的天然的生命，
總有一個中心，總有一個厲害的能力在那裏。總得主有一天
把那一個拆毀了，然後我們這一個人才能結出聖靈的果子
來。不然的話，那就甚麼都是從我們自己出來的。
有的基督徒的天然的生命寄託在他那一個很大的頭腦裏。
不論你和他說甚麼，他總是想：這個有道理或者沒有道理，
這個講得通或者講不通。不管甚麼事，一碰著他，他就完全
用頭腦去分析。他的頭腦太活潑了，他的頭腦太大了。他一
直活在頭腦裏，他不思想一下就不能活，他不分析一下就不
能活，他的頭腦變作他的生命了。結果，他能彀在外面對付
許多事情，但是他在神的手裏沒有用處。總得有一天，神來
摸著他這一個頭腦，神在他身上的目的才能達到。
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so that we can no longer stand tall before the Lord. This is a specific experience, one
that is as specific as our salvation. Just as we needed to be saved in a definite way,
and just as our eyes needed to be opened to see the riches of Christ in a definite way,
the seat of our strength also needs to be touched in a definite way so that our natural
life will be dislodged.
Every Christian has his own thigh hollow. With some, their natural strength is
lodged within their conniving. With others, their natural strength is lodged within their
talent. Some Christians have their natural strength lodged in their emotions, while
others have their natural strength lodged within their self-love. Every Christian has his
own particular strong spot. His natural strength is lodged in that spot. Once that spot
is touched, his natural strength is touched by God. I cannot tell you where your natural
strength is lodged, but I can say that every Christian has his own particular spot. Every
aspect of his life is under the influence of this spot, and this spot can be considered as
the hollow of his thigh.
The natural life of some Christians is manifested in their love for exhibition. They
love to exhibit what little spirituality they have. Their so-called “testimonies” are
actually not testimonies for the Lord, but a kind of self-boasting and self-manifestation.
All of their actions, life, and work issue from their desire to exhibit themselves.
Eventually, God will touch their love for exhibition.
Some Christians have their natural strength lodged in their self-love. Everything that
they do originates from their self-love. Those who are experienced can tell immediately
that they are doing this and that and are saying this and that only because they love
themselves. From all of their behavior, one can find a thigh hollow, which is their self-
love. There is always a nerve center for our natural life within which strong power is
hidden. Eventually, the Lord will have to destroy this before we can bear the fruit of the
Holy Spirit. Otherwise, everything will still come from our self.
Some Christians have their natural life hidden behind their strong mentality.
They always think and reason when others speak to them; they always judge
whether or not something is rational or justifiable. They analyze everything that
comes their way. Their minds are too active, and their heads are too big. They live
in their mentality. If they do not think and analyze, they cannot live. Their mind
becomes their life. They may be capable in doing many things, but they are useless
in God’s hand. Eventually, God will have to touch their mind before His purpose in
them can be fulfilled.
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 還有其他許多的地方，都能作我們天然生命寄託的地方。當
神來摸著你那一點的時候，神就有一個工作作成在你的身上。
當然，這不是說你就完全了，這不過是你的一個轉機而已。
有許多基督徒的錯，從外表看來好像是零零碎碎的，這
裏一點，那裏一點，有許許多多的現象，可是在根本上還
是一個東西。這一個根本的東西，就是這裏所說的大腿窩，
就是天然生命所寄託的地方。這一個，神不能放鬆，神必
須對付。神所注意的，還不是外面許多枝枝節節的現象；
神所注意的，乃是要摸著天然生命的集中點，叫人有一個
根本上的改變。
感謝神，神把雅各的大腿窩摸了一把，經過這一摸，雅
各這一個人就扭筋了，雅各這一個人就輭弱了，雅各這一
個人就失敗了，就不能再摔跤了。
毘努伊勒的意義
也許有人還要問，毘努伊勒到底有甚麼意義？雅各的毘努伊
勒，擺在我們身上是甚麼？我們可以這樣說，本來在你身上有
一個頑強的特點，這一個特點支配了你，這一個特點成了你行
事爲人的原則，這一個特點也就是你天然能力寄託的地方，但
是在通常的時候你不知道；神給你遇見許多機會，使這一個天
然的能力一次顯出來，兩次顯出來，十次顯出來，一百次顯出
來，但是你還不知道；等到有一天，在雅博渡口，你把你所有
的本事用盡了，你天然生命的集中點顯露出來了，神的手就在
那時候來摸你一把，給你看見這就是你天然的能力。這樣，你
就看見，這是你最醜陋的、最可惡的、最污穢的一個特點。你
一生一世所誇口的，所以爲榮耀的，所以爲了不得的，所以爲
比別人更好的，所以爲滿意的，現在忽然被神光照，你就看見
這些是血氣的生命，是污穢的生命，是敗壞的生命，是可恨惡
的生命，那一個光把你殺死了，這就叫作毘努伊勒。你本來以
爲可榮耀的，你本來以爲可佩服的，你本來以爲可誇口的，你
本來以爲別人是那樣而我不是那樣的，就是在那個地方，就是
在這一點上，神給你看見這是你血氣的生命，神來把這一個生
命摸一把，就叫你輭弱了，這就叫作毘努伊勒。
你在神面前有你天然的能力需要受對付，可是，當你還
沒有看見光的時候，你反而會把那一點當作可寶貴、可誇口
的。弟兄姊妹，你要小心你所誇口的地方。許多的基督徒，
2062 亞伯拉罕以撒雅各的神 - 第 112 頁
Other things can also be the lodging place of our natural life. When God touches
this spot, it means that He is working in us. This does not mean that we have become
perfect, but it does signify a turning point in our life.
Many Christians seem to have committed unrelated mistakes. They make small
mistakes here and there. The outward expressions of these mistakes may be different,
but the root is the same. This root is the hollow of the thigh we mentioned earlier; it
is the lodging ground of their natural life. God will not let this go; He will always come
back to deal with it. God’s attention is not on the many outward, minor expressions.
His intention is to touch the nerve center of the natural life and to bring about a basic
change in them.
Thank the Lord that He touched the hollow of Jacob’s thigh. After this touch, Jacob
became crippled. He became weak, was defeated, and could no longer wrestle.
The Meaning of Peniel
Some may ask, “What is the meaning of Peniel? How can Jacob’s Peniel be applied
to us?” We can answer this way: You may have a stubborn disposition which has
been dominating your life. This disposition has become the principle of your life and
the lodging ground of your natural life. At ordinary times, you do not notice it. But
God provides many opportunities in which this natural strength is exposed once,
twice, ten times, or even a hundred times. Yet you are still unaware of it. One day,
at the crossing at Jabbok, you will have exhausted your ability and the very seat of
your natural life will be exposed. At that time, God’s hand will touch you and show
you where your natural strength lies. You will realize your most ugly, evil, and filthy
disposition. What you have been boasting about, what you have gloried in and taken
satisfaction in, and what you have considered excellent and superior are now under
the shining of God’s light and found to be nothing but the fleshly life, which is filthy,
corrupted, and despicable. The light has killed you. This is the meaning of Peniel. God
shows you that the very things that you once boasted in, considered admirable, were
proud of, and that distinguished you from others are the very expressions of the
fleshly life. When God touches your life in this way, you become weakened. This is the
meaning of Peniel.
Your natural strength needs to be dealt with by the Lord. But before you see
the light, you consider this strength as something precious and worthy of boasting.
Brothers and sisters, you have to be careful with your boasting. The strength of the
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他天然生命的能力，都是在他所誇口的地方。很難得有一個
基督徒，他天然生命所寄託的地方不是他所誇口的地方。所
以在你誇口的地方要特別小心；許多時候，你誇口的地方，
就是神要對付的地方。恐怕就是那一點，是你的大腿窩，神
要光照你，神要摸著你這一個大腿窩。當神的手摸著你那一
點的時候，你會覺得羞恥到極點，你會說，『唉，我竟然把
最羞恥的當作榮耀！』凡稍微認識一點毘努伊勒的人，都要
作見證說，他被神摸著大腿窩的時候，他不只輭弱，他更是
羞愧。他會說，『我怎麼這麼笨！我以爲我這個是不錯的，
以爲我那個是不錯的，豈知道都是可羞恥的事！』他會覺得
他在神面前是一個極醜的人。弟兄姊妹，你一被神摸著，你
就看見你從前所作的都是極醜的。你會覺得希奇，你以前竟
然會把那些事當作榮耀，還以爲這是你的特長，還以爲別人
不如你！就在這裏，神摸著了你。
『毘努伊勒』在原文的意思是『神的面』。神的面也就
是神的光。神在當初是用手摸著雅各大腿窩的筋，神在今
天是用光摸著我們天然的生命。神的光給你照一下，你就
看見你從前所以爲好的，所以爲榮耀的，所以爲特長的，
原來是這麼可羞恥的，是這麼愚昧的。就是這個光照，叫
你受了致命傷，叫你渾身無力了。
弟兄姊妹，我們總得有一天經過毘努伊勒。必須神摸著
了我們的天然生命，我們才能在神手裏作一個有用處的人。
你總得有一天經過這一個。當然，你自己要急也急不來，
不過，你能把你自己交給那信實的造化之主，求祂在環境
中安排，讓祂帶領你到一個地步，看見你所有誇口的事都
是羞恥的事、愚昧的事。但願神憐憫我們，給我們光，叫
我們因著毘努伊勒－神的面－顯出光來照我們的緣故，使
神在我們身上的工作能以成功。
對付天然生命不可裝假
天然生命是必須對付的，但是我們不可裝假。裝假就不
是基督教。基督教絕對不叫我們作一個不自然的人。你如
果是一個大人，就自然而然是一個大人的樣子；你如果是
一個小孩，就自然而然是一個小孩的樣子。神的工作是這
樣的：是祂摸著你天然的生命，是祂除去你的能力，叫你
自己不能作甚麼。你要讓聖靈把基督顯在你身上。我們不
2062 亞伯拉罕以撒雅各的神 - 第 113 頁
natural life is hidden within the boasts of many Christians. It is hard to find one
Christian who does not have his natural life lurking behind his boasts. Therefore, you
have to be particularly careful about your boasts. The things that you boast in are
often the very things that God will deal with. Perhaps these very things are the hollow
of your thigh. God will shine on you and touch the hollow of your thigh. When He
touches this spot, you will become very ashamed and say, “How could I have made my
greatest shame my glory?” All those who know a little about the experience of Peniel
can testify that when God touches the hollow of their thigh, they are not only weakened
but ashamed. They exclaim, “How could I have been so foolish? I thought that this and
that were good. Actually they were all shameful things!” They feel that they are the
most ugly person before the Lord. Brothers and sisters, once God touches you, you
will see that everything you did before was ugly. You will wonder how you could have
considered them your glory and your virtues, and how you could have considered
others inferior to yourself! When this happens, God has touched you.
The name Peniel means “the face of God” in the original language. God’s face is
God’s light. In the past, God touched the hollow of Jacob’s thigh with His hand. Today
He is touching our natural life with His light. Once we are enlightened by God’s
light, we will realize that the things we once considered to be good, glorious, and
outstanding are but shameful and foolish things. This light will give us a mortal blow
and deplete us of all strength.
Brothers and sisters, one day we will have to pass through Peniel. God must touch
our natural life before we can become useful persons in His hand. The day will come
when we will pass through such an experience. Of course, we cannot hasten its coming
by being anxious. However, we can commit ourselves to the faithful Creator and pray
that He will work things out in the environment and lead us to the realization that our
boasts are just our shame and foolishness. May the Lord be merciful to us, and may He
give us light so that His work may be fulfilled in us through the enlightening of Peniel—
the face of God.
No Pretense in Dealing with the Natural Life
The natural life must be dealt with. Yet we cannot pretend. Pretension is not
Christianity. Christianity does not make us persons we are not. If we are adults, we will
spontaneously have the appearance of adults. If we are children, we will spontaneously
have the appearance of children. The same is true with God’s work. It is He who touches
our natural life and removes its strength. As a result we cannot do anything by ourselves
any longer. We have to allow the Holy Spirit to manifest Christ within us. We do not
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要天然，但是，我們要天真。神的兒女裝作屬靈的樣子，
不只是一件不好看的事，並且會攔阻他天然的生命得著對
付。許多基督徒裝作謙卑的樣子，他越謙卑，就越叫你難
受。許多基督徒在你面前多講一點世界上通常的事，你還
覺得好受些，你還覺得他天真；可是，他如果講屬靈的事，
你就不能不對神說，『神阿，憐憫他，他所談的是不實在
的。』許多基督徒好像溫柔得很，可是你只能對神說，『神，
求你赦免他的『溫柔』，因爲他的『溫柔』不知道是從那
裏來的。』真的，沒有一件事攔阻基督徒的生命更過於做
作。我們要自然，我們要天真。要說就說，要笑就笑，千
萬不要做作，千萬不要裝假。對付天然的生命，是主自己
來作的，是聖靈自己來作的。我們絕對不要勸人去作他所
不是的。人如果是謙卑的，就是謙卑的；如果是裝作謙卑，
那就沒有價值。基督徒如果裝作一個屬靈的人，他天然的
生命就更難對付。神用不著這樣的人，因爲這樣的裝假，
反而攔阻了神的工作。
在前一個世紀，有一位弟兄，是主所大用的人。有一天，
他到一個人家裏作客。有一位青年姊妹也在那一家作客。
那位姊妹看見他也來作客，覺得希奇得很。她想，不知道
他喫麵包用不用奶油。她以爲他旣是一個屬靈的人，總應
當與別人兩樣一點。但是希奇，他不像她理想中的一個屬
靈的人。他還是一個人！她失望了，因爲他是一個人！她
坐在那裏看，他喫麵包也用奶油，他也一邊喫一邊談話，
沒有甚麼特別。她在那裏想，爲甚麼屬靈的人也與一般人
一樣呢？她不知道他與一般人不同的地方，並不是在於喫
麵包用不用奶油，也不是在於用膳時說不說話，而是在於
他特別認識神，他特別認識神的生命。
所以，你千萬不要以爲對付天然的生命，是把自己裝作
一個地上沒有、天上也沒有的特別人。我們一點用不著自
己去裝假、做作。是神來摸我們天然的生命，是神來對付
我們，是神來把我們天然能力的中心點摸一下，使我們沒
有辦法，使我們活不了。毘努伊勒是神的工作。毘努伊勒
絕對不是我們自己去裝作。主要我們作一個天真的人；但
是，你也不要在那裏去『作』一個天真的人，去『裝』一
個天真的人。有一個姊妹，在人面前好像很天真，但是她
『天真』的時候，你能看出她心裏的意思：『你看，我多
2062 亞伯拉罕以撒雅各的神 - 第 114 頁
want to be natural, yet we do not want to be pretentious either. It is an uncomely sight
for a child of God to pretend to be spiritual; it frustrates his natural life from being dealt
with. Many Christians pretend to be humble. The more humble they appear, the more
uncomfortable they make others feel. With many Christians, it would be better for them
to speak of worldly things because they would at least be somewhat genuine. But the
minute they talk about spiritual things, others cannot help but pray, “Lord, be merciful
to him. He is talking about things that bear no reality at all.” Many Christians appear
very meek, but one cannot help but pray, “Lord, forgive this man’s meekness; we do not
know where this meekness comes from.” Indeed, nothing frustrates the Christian life
more than pretension. We have to be unpretentious and genuine. If we want to smile, we
should smile. If we want to laugh, we should laugh. We must never perform and never
pretend. The Lord deals with the natural life, and the Holy Spirit accomplishes this work.
We must never exhort others to be what they are not. If a man is humble, he is humble.
If he pretends to be humble, his pretension is worthless. If a Christian pretends to be
spiritual, his natural life will become even harder to deal with. God does not need this
kind of person, because his pretension is a frustration to God’s work.
In the last century, there was a brother who was greatly used by the Lord. One day he
was a guest at another person’s house. A young sister was also invited as a guest. The sister
was surprised to find that this brother was also a guest. She wondered if this brother would
put butter on his bread. She thought that a spiritual person would surely be different from
others. But to her disappointment, he did not fit her expectation of what a spiritual person
should be. He appeared to be just a normal man! She was disappointed that he was merely
a man! She observed that he buttered his bread just like everyone else and chatted while he
ate. She did not see much difference in him. She wondered why such a spiritual man would
be the same as others. She did not realize that his difference did not lie in eating unbuttered
bread or in restraining himself from conversation at mealtime, but in his special knowledge
of God. What was special about this man was his experience in the life of God.
We should never think that dealing with the natural life is pretending to be a
special kind of person, one who is found neither in heaven nor on earth. We do
not need to pretend or imitate. It is God who touches our natural life and God who
deals with us. God touches the seat of our natural energy. He strips us of our own
ways so that we can struggle no longer. Peniel is God’s work; it is not something
that we conjure up. The Lord wants us to be genuine. We should neither strive to
become genuine nor “act” genuine. One sister appeared very genuine before others.
But while she appeared to be “genuine,” her heart was saying, “See! How genuine
am I!” This kind of “genuineness” has no value before the Lord. She was faking her
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 114
天真！』這樣的『天真』在神面前一點價值都沒有，因爲
這是她在那裏裝天真，這是她在那裏自鳴得意的天真。我
們要記得，天然生命的被摸著，不是我們自己去裝作我們
所不是的。這乃是神來作，不是我們作。我們需要天真，
我們是怎樣，就是怎樣。對付天然的生命是神來作的。弟
兄姊妹，我們需要徹底看見出於自己與出於神的不同。出
於神的，就有價值；出於自己的，就沒有價值。出於自己的，
只能使你作一個『不是』的人；出於神的，才能把你帶到
一個地步，成爲以色列。
一個記號－腿瘸了
雅各在毘努伊勒，被神摸著了他的大腿窩，他的大腿就瘸
了。許多基督徒有這一個屬靈的經歷，不過當時並不知道，
也許是過了幾個月或者一年兩年之後，神才給他看見，神那
一次所對付的乃是他天然的生命。到那一個時候，他才知道
他有了那一個經歷。所以，你千萬不要以爲你在某一天禱告
的時候心裏快樂得很，就是你已經被神對付了天然生命。這
樣的想法是不對的。在經歷上，你不知道神甚麼時候摸著你
天然的生命；但是有一個你知道，就是自從你被主摸過之後，
你所有的舉動不方便了，你沒有像從前那樣便利了；在你身
上有一個很大的記號，就是你的大腿瘸了。腿瘸了，這就是
你天然的生命被神摸著的記號。不是有一次你在聚會中作見
證，說神在某年某月對付了你天然的生命；乃是你在某一次
屬靈的經歷中，你的腿瘸了。本來你在那裏打算的時候，是
越打算越有味道；可是現在只要你試著要去打算，裏面就好
像洩了氣似的，要打算也打算不來了，一打算裏面就覺得不
平安了。你本來會這樣說、那樣說，你有高言大智；可是現
在你還沒有說出口，你心裏就覺得厭煩起來了，你不能再像
從前那樣滔滔不絕了。你本來是有手段的、有辦法的，對於
這個人要這樣作，對於那個人要那樣作，你不必倚靠神；可
是，如果神摸著了你天然的生命，當你想要用巧妙的方法去
對付人的時候，你裏面就好像洩了氣一樣，你裏面就提不起
精神來了。當然，我們不是說，不要作智慧的事；有時候，
的確是神引導你作智慧的事；但如果是你自己在那裏用心計
的話，那卽使你還沒有行出來，你裏面就已經洩氣了，因爲
你的大腿已經瘸了。
2062 亞伯拉罕以撒雅各的神 - 第 115 頁
genuineness; it was a kind of self-boasting genuineness. We have to remember that
the natural life is not touched when we pretend to be what we are not. God alone
can deal with our natural life; we cannot do it. We need to be unpretentious. We
should be what we are. God will deal with our natural life. Brothers and sisters,
we have to be thoroughly clear that there is a big difference between anything that
comes from ourselves and anything that comes from God. Anything that comes from
God counts, while anything that comes from us is worthless. Anything that comes
from ourselves only makes us someone we are not. Only that which comes from God
will make us Israel.
A Sign—Lameness
Jacob was touched by God in the hollow of his thigh at Peniel, and his leg was
crippled. Many Christians have this experience. But when they experience it, they do
not know what it is. After a few months or a few years God may show them that He was
dealing with their natural life. Then they will realize that they have passed through
such an experience. Do not think that just because you are exuberant when you pray,
your natural life has been dealt with by the Lord. It is wrong to think this way. Our
experience tells us that we do not know when God deals with our natural life. But one
thing we do know: Whenever we are touched by the Lord, we are no longer free in our
walk; we are no longer as convenient as before. There is a big mark in us—lameness.
Lameness is a sign that our natural life has been touched by God. It is not a matter of
testifying in a certain meeting that God dealt with our natural life on a certain date. It
is a matter of our legs becoming crippled through some spiritual experience. Originally,
the more we contrived, the more we enjoyed our contriving. But once we have been
touched, something will vacillate within us when we contrive again. We can no longer
contrive. The minute we try, we lose our peace. Originally, we were so capable of
speaking about this and that kind of thing; we had lofty words and high sounding
phrases. But even before the words come out of our mouth now, we feel sick about
them. We can no longer be as glib as before. Originally we were shrewd and resourceful;
we knew what to do about this person and what to do about that person. There was
no need for us to trust in God. But after God has touched our natural life, we will feel
that something within is gone when we try to supplant others; something within us
wilts. We are not saying that we should not act wisely. God often will lead us to do wise
things. But if we try to exercise our own maneuvering, we will feel that something has
collapsed within us. We will feel this way before we even try to do anything. This means
that the hollow of our thigh has been touched.
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 經過神對付的人，能分別甚麼叫作天然的能力，甚麼叫
作屬靈的能力。當你天然的能力受對付之後，你爲主作工
的時候就怕用你天然的能力。你明知道一句話怎樣講就會
有怎樣的結果，但是你怕得著那樣能豫料的結果。你如果
再要憑著你天然的能力那樣作，你裏面會冷下去，你裏面
會不要作。這樣的情形就是腿瘸了。
被神摸著，也有程度上的差別。有的人不過被神稍微摸著一
點，不過良心覺得不平安；有的人是被神有了根本的摸著，被
神摸著了大腿窩的筋，這樣的人才真的瘸腿了。我們需要神作
一次基本的工作在我們身上，作到一個地步，叫我們一生一世
有一個記號，就是腿瘸了。腿瘸了以後，那麼每一次我們要動
的時候，每一次我們要作的時候，就有一件東西在那裏使我們
覺得痛，使我們覺得不方便。這就是被神摸著的記號。
雅各抓住神
雅各的大腿窩，正在摔跤的時候就扭了，雅各不行了。
但是，有一件事很希奇，我們看二十六節：『那人說，天
黎明了，容我去吧！雅各說，你不給我祝福，我就不容你
去。』按我們看，雅各大腿窩的筋已經扭了，他已經渾身
無力了，那人怎麼還走不了呢？可是那人說，『天黎明了，
容我去吧。』這是告訴我們，甚麼時候我們大腿窩的筋扭
了，也就是我們把神抓得最牢的時候。我們在沒有辦法的
時候，反而要抓住神。當我們輭弱的時候，我們就剛強了。
當我們大腿窩的筋扭了的時候，我們反而能對神說，我不
讓你去。按人看，這好像是不可能的，但是，這是事實。
你自己沒有力量的時候，你反而能抓住神。沒有力量時的
抓住，才是真的抓住。抓住神的人，永遠用不著自己的力
量。所有成功事情的信心，都是像芥菜種一樣的信心。芥
菜種那樣的信心，反而能移山。（太十七 20。）許多時候，
那些熱鬧的禱告，熱鬧的信心，只是熱鬧而已，不會發生
事情。可是有時候，你連要神都不會要，你連求神都不會
求，你連禱告都不會禱告，你連相信都不會相信，但是你
仍然信！希奇，就是那個輭弱的信，就是那個微細的信，
成功了事情。雅各太剛強的時候，在主手裏並沒有用處；
可是等到他大腿窩扭了的時候，反而神被他抓住了。
2062 亞伯拉罕以撒雅各的神 - 第 116 頁
Those who have passed through God’s dealings know the difference between natural
strength and spiritual power. After a person’s natural strength is fully stripped, he will be
afraid of the resurgence of his natural strength whenever he works for the Lord. We know
that we will obtain a certain kind of result if we say a certain word, but we are afraid of
reaping that result. If we go on according to our natural strength, we will feel cold inside,
and something within us will refuse to go along. This is the meaning of lameness.
There is also a difference in degree as to how much a person is touched by God.
Some are touched by God just to the extent that their conscience is bothered. Some are
touched by God in a thorough way; they are touched in the sinew of their thigh hollow.
These people are the truly crippled ones. God has to do a thorough work in us until a
life-long mark is left on us, a mark of lameness. After we become crippled, something
will hurt us and frustrate us whenever we try to move or do something. This is the
mark of being touched by God.
Jacob Laying Hold of God
Jacob’s thigh hollow was put out of joint when he wrestled with God. But we see
one amazing thing in verse 26: “And he said, Let me go, for the day breaketh. And he
said, I will not let thee go, except thou bless me.” According to our thought, Jacob’s
thigh hollow was already out of joint, and he was depleted of all strength. How could
he not let God go? Yet the man said, “Let me go, for the day breaketh.” This shows
that when the hollow of our thigh is touched, we hold on to God the strongest. When
we cannot make it, we turn and grasp hold of God. When we are weak, we become
strong, and when we are crippled, we turn back to God and say, “I will not let You
go.” To us, it seems impossible that we can do this, but this is a fact. When our
strength is gone, we find ourselves grasping hold of God. The grasping that happens
when our strength is gone is the real grasping. Those who grasp hold of God have
no need of their own strength. The faith that accomplishes things is the faith that is
as small as a mustard seed. A faith as small as a mustard seed can move mountains
(Matt. 17:20). Many times, fervent prayers and fervent faith are merely fervor;
they do not bring about any result. But often, when we do not have the strength in
ourselves to seek God, when we cannot even pray to Him or ask of Him, and when
we cannot even believe, we find ourselves believing! The amazing thing is that this
feeble faith, this little faith, brings in results. When Jacob was so strong, he was
useless in the hand of the Lord. But when the hollow of his thigh was touched, God
took hold of him.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 116
 那人就給他祝福：『那人說，你的名不要再叫雅各，要叫
以色列。』（創三二 28。）『以色列』在原文的意思是『與
神一同管理』，或『與神同爲君王』。這是雅各的轉機。毘
努伊勒的經歷是雅各敗在神手裏了，雅各大腿窩的筋扭了，
並且是一生一世的瘸了；但是接下去神說，『你與神與人較
力，都得了勝。』這一個才是得勝。我們真的得勝的時候，
就是敗在神手裏的時候，就是不能憑著自己的時候。甚麼時
候我們自己沒有辦法了，甚麼時候我們就得勝了。
雅各不知道神的名字
我們接下去看二十九節：『雅各問他說，請將你的名告
訴我；那人說，何必問我的名？』雅各要知道那人到底是
誰，要知道他的名字是甚麼。但是，那人不把自己的名字
告訴他，要等到將來他到了伯特利才告訴他。（三五 10 ～
11。）那人是雅各所不知道的人。那人來的時候，雅各不
知道；那人去的時候，雅各也不知道。雅各只知道他自己
的名字應當改作以色列，雅各卻不知道那人是誰。在經歷
上，凡被神摸著大腿窩的，當時都不是知道得很清楚的。
這是我們要特別注意的。
有一位弟兄，聽了雅各在毘努伊勒的故事之後，他說，『上
一個週五的晚上，神摸著了我的大腿窩，我天然的力量被神
對付了。』另有一位弟兄問他說，『你怎樣經過的？』他說，
『那一天，神給我看見，我就完了。我高興得很，我在那
裏大大的感謝神，我的大腿窩已經被神摸著了。』可是，自
己知道得這樣清楚的『經歷』是有問題的。雅各的故事告訴
我們，他天然的生命被摸著的時候，他還不清楚是怎麼一回
事。所以，如果神摸著你天然的生命，當時你自己並不知道；
也許要過了幾週你才知道，也許要過了幾個月你才知道。有
的弟兄天然的生命被摸著的時候，他不知道是怎麼一回事，
他只知道有的事他不敢作了，他不敢再像從前那樣自以爲有
本領、有力量、有聰明了。他本來作事很有把握，現在連一
點把握都沒有了。等到有一天他讀神的話，回頭去看，他才
知道這就是神摸著了他天然的生命。
所以，我們不可等候經歷。如果你的眼睛要看經歷，那
卽使再過幾年，你還是得不著的。神不讓我們的眼睛看經
歷，神祇讓我們的眼睛看祂。凡尋求經歷的人，反而得不
2062 亞伯拉罕以撒雅各的神 - 第 117 頁
He blessed Jacob saying, “Thy name shall be called no more Jacob, but Israel” (Gen.
32:28). The name Israel means “ruling with God” or “reigning with God.” This was the
turning point in Jacob’s life. The experience at Peniel shows us that Jacob was defeated
by God’s hand; the sinew of his thigh’s hollow was touched, and he became crippled for
the rest of his life. Following this, however, God said, “As a prince hast thou power with
God and with men, and hast prevailed.” This is true victory. When we are defeated by
God, we have truly prevailed and truly lost confidence in ourselves. Whenever we find
that we can no longer make it, that is the time when we have overcome.
Not Knowing God’s Name
Let us read verse 29: “And Jacob asked him, and said, Tell me, I pray thee, thy
name. And he said, Wherefore is it that thou dost ask after my name? And he blessed
him there.” Jacob wanted to know who the man was and what His name was. But the
man would not give Jacob His name; He would only tell Jacob after he reached Bethel
(35:10-11). Jacob did not know the man. He did not know when He came and when
He left. Jacob only knew that his own name was to be changed to Israel; he did not
know who that person was. All those whose thigh hollow has been touched by God
are not too clear about what they have experienced. This is something that we must
all realize.
After one brother heard the story of Jacob at Peniel, he said, “Last Friday night,
God touched the hollow of my thigh, and He dealt with my natural strength.”
Another brother asked, “What happened?” The first one answered, “When God
opened my eyes that day, I became finished. I was very happy and thanked the
Lord greatly because He had touched the hollow of my thigh.” It is questionable
whether one can be so clear about his own experience. The story of Jacob shows us
that when his natural life was touched, he was still not very clear about what had
happened. If God has touched our natural life, we probably did not know about it
at the time. We may only know about it after a few weeks or a few months. Some
brothers do not know what happened to them when their natural life was touched.
They only know that they dared not do something and were not as capable, strong,
and clever as before. Formerly they had much confidence, but now their confidence
is gone. Only when they turn to God’s Word one day, do they realize that God has
touched their natural life.
Therefore, we should not wait for such an experience to come. If our eyes are set on the
experience, we may wait for a few years and still not get it. God does not allow our eyes
to be set on our experience; He only allows us to set our eyes on Him. Those who seek for
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 117
著經歷；凡仰望神的人，就要得著經歷。許多人得救了還
不知道，照樣，許多基督徒天然的生命被神摸著了還不知
道。雅各的經歷就是這樣，他當時並不怎麼清楚，他只知
道那一天神遇見了他，他面對面見了神。
有毘努伊勒的經歷的人，他不能把道理講得那麼清楚，
他只知道遇見了神，只知道腿瘸了。他只能說，自從主那一
次遇見他之後，他沒有那麼大的力量了，他沒有那麼大的把
握了；每一次要用心計的時候不敢用心計了，每一次要打算
的時候不敢打算了，每一次要顯露自己有本事的時候不敢顯
露了。瘸腿，是大腿窩被摸過的憑據。不是用口作見證說，
『我瘸腿了，』就是真的瘸腿了；如果行事還是那樣有把
握，說話還是那樣有機巧，行動還是那樣單獨，遇事還是那
樣不等候神、不仰望神，自己的主張還是那樣非貫徹不可，
那就還沒有瘸腿，還沒有被神摸著過。雅各在這裏不知道神
的名字，只知道有一個記號留在他身上，就是腿瘸了。甚麼
叫作瘸腿呢？就是從此以後，你不敢憑著自己，你不敢倚靠
自己，你不敢相信自己，你不敢自作聰明，你不敢自以爲有
本事，你不敢再用計謀，你只能仰望神，你只能等候神，你
只能倚靠神，你戰兢恐懼，你輭弱了，這就叫作瘸腿，這就
叫作大腿窩的筋被摸著了。所以，你不要注意這件事將在那
一天發生，將要怎樣發生；你只要仰望神，相信神有一天要
在你不知道的時候，把你大腿窩的筋弄扭了。
但是，毘努伊勒的經歷還不是完全的。毘努伊勒是神的起
頭，毘努伊勒是神第一次對雅各說，『你的名…要叫以色列。』
在毘努伊勒之後，我們還很難馬上找到以色列，我們所碰著的
還是雅各。在毘努伊勒，雅各只知道自己的名字要叫以色列，
雅各還不知道神的名字。要到了創世記三十五章，雅各才知道
神是誰。所以毘努伊勒是一個轉機，要等到伯特利才有所成
功。還得過一段時候，才看見神的工作成全在雅各身上。
舊行爲的繼續
雅各經過毘努伊勒，他的大腿就瘸了。但是他還不知道
在毘努伊勒所經過的事是甚麼意思。到了天明，雅各起來， experienced. When the day broke, he still acted according to his original plan.
他還是照舊按著他的計畫而行。
2062 亞伯拉罕以撒雅各的神 - 第 118 頁
experience will not find it, but those who look to God will find the experience. Many people
are saved without being conscious of it. In the same way, many Christians have their natural
life touched without realizing it. This was the experience of Jacob. He was not very clear at the
beginning. He only knew that he met God that day. On that day, he came face to face with God.
Those who have passed through the experience of Peniel will not be able to tell
others very clearly about the doctrine of it. All they know is that they have met God and
that they have become crippled. They can only say that they are not as strong as they
once were, and that they are not as confident as they once were. Every time they try to
maneuver or contrive, they find themselves unable to do it any longer. Every time they
try to prove their ability, they are stopped. Lameness is the proof of the thigh hollow
being touched. One does not become crippled by shouting, “I am lame!” If a man still
acts confidently, speaks persuasively, moves independently, insists on his proposals,
and does not wait on God and look to Him when things happen, he is not crippled, and
God has not touched him yet. Jacob did not know God’s name; all he knew was that a
mark was left on him, the mark of lameness. What does it mean to become lame? It
means to no longer live by oneself, trust in oneself, or believe in oneself. One dares not
consider himself clever or capable, and he dares not exercise his schemes. All he can do
is look to God and trust in Him. He is in fear and trembling and remains in weakness.
This is being crippled, and this is having the sinew of the thigh hollow touched. There is
no need to spend time to consider when this will happen or how it will happen. All we
have to do is look to the Lord and believe that one day, subconsciously the sinew of our
thigh hollow will be touched.
However, the experience of Peniel alone is not complete. Peniel signifies God’s
beginning. It was there that God first told Jacob that he would be called Israel. After
Peniel it is hard for us to detect Israel in Jacob. We still see Jacob. In Peniel Jacob only
knew that his own name would be called Israel; he did not know God’s name. Jacob did
not know who God was until Genesis 35. Hence, Peniel was only a turning point. The
completion is not found until we come to Bethel. More time was needed before God’s
work could be completed in Jacob.
THE CONTINUATION OF THE OLD BEHAVIOR
Jacob became crippled after Peniel, but he still did not know what he had
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 118
 許多人在這裏要怪雅各，認爲雅各這個人真是不應該；
旣然你已經被神摸著了，就應該停止你的活動了；旣然你
已經被神摸著了，就應該甚麼都解決了。這是不認識自己
的人的想法。他以爲甚麼都是一刀兩斷的，甚麼都是一口
氣就能彀解決的。其實，絕沒有這麼簡單的事。要知道，
經歷不是理想，雅各不能一下子變爲以色列。他昨天旣然
已經一隊一隊的都安排好了，今天只好仍舊繼續這個計謀。
不過有一件事我們必須看見的，就是他被神摸著了大腿窩
之後，到第二天去見以掃的時候，他已經與素常不一樣了，
我們看見雅各這一個人已經在改變了。
我們看創世記三十三章一至三節：『雅各舉目觀看，見
以掃來了，後頭跟著四百人；他就把孩子們分開交給利亞、
拉結、和兩個使女；並且叫兩個使女和她們的孩子在前頭，
利亞和她的孩子在後頭，拉結和約瑟在盡後頭。他自己在
他們前頭過去，一連七次俯伏在地，才就近他哥哥。』他
還是那樣有計謀，甚至於一連七次拜他的哥哥。四節：『以
掃跑來迎接他，將他抱住，又摟著他的頸項與他親嘴，兩
個人就哭了。』真是料想不到，他所有的心計都是白費的，
他所有的安排都是白作的。神的保護是這樣實在，只要他
有一點信心，就能免去許多憂愁和懼怕！以掃並沒有要殺
他，反而跑來迎接他，將他抱住，又摟著他的頸項與他親
嘴。他的聰明，他的計謀，完全撲了一個空！當他從前離
開哥哥遇見拉結的時候，他哭；現在回來看見以掃的時候，
又哭了。有的人哭是天性好哭，但是雅各本來是充滿了辦
法的人，是不哭的人，現在看見他的哥哥，就哭了，這是
難得的事。這一個說明了毘努伊勒的經歷已經使雅各變成
一個柔輭的人了。
六至八節：『於是兩個使女和她們的孩子前來下拜。
利亞和她的孩子也前來下拜；隨後約瑟和拉結也前來下
拜。以掃說，我所遇見的這些羣畜是甚麼意思呢？雅各
說，是要在我主面前蒙恩的。』他在這裏還是說他昨天
所豫備好的話。昨天他豫備不稱以掃爲哥哥，而稱他爲
『我主』，現在他還是照著原定的計謀稱他爲『我主』。
所以，一個人的天然生命受對付，他的能力可能被神一
次對付掉，但是外面的行爲，也許需要經過幾週、幾個
月，才能逐漸脫去。
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Many people condemn Jacob and pass judgment on him. They think that Jacob
should have stopped his activities because he had been touched by God. Since he was
touched by God already, every problem should have been solved. This is the mentality
of those who do not know themselves. They think that everything is clear-cut and that
all of their problems can be solved in one breath. Actually, things are never that simple.
We have to realize that experience is not a whim of an idea. Jacob could not become
Israel in an instant. Since he had made all the arrangements the day before, he carried
out his scheme as planned. But we have to realize one thing: After God touched the
hollow of his thigh, he was different when he met Esau. We can see that Jacob was
beginning to change.
Let us read Genesis 33:1-3: “And Jacob lifted up his eyes, and looked, and, behold,
Esau came, and with him four hundred men. And he divided the children unto Leah,
and unto Rachel, and unto the two handmaids. And he put the handmaids and their
children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
And he passed over before them, and bowed himself to the ground seven times, until
he came near to his brother.” He was still as cunning as before. He even bowed down
seven times to the ground before his brother. Verse 4 says, “And Esau ran to meet him,
and embraced him, and fell on his neck, and kissed him: and they wept.” Jacob did not
expect that his schemes would not be needed and that all his plans were in vain. God’s
protection was real. All he needed was a little faith and he could have avoided much
vexation and fear! Esau did not try to kill him; rather, he was coming to welcome him.
He embraced Jacob, fell on his neck, and kissed him. All of Jacob’s cleverness and plans
came to nothing! When he left his brother and met Rachel, he wept. Now when he came
back and met Esau, he wept again. Some people weep because they like to weep by
nature. But Jacob was a resourceful person; he did not weep easily. However, when he
saw his brother, he wept. This was a rare occasion. This means that the experience of
Peniel had made Jacob a soft person.
Verses 6 through 8 say, “Then the handmaidens came near, they and their children,
and they bowed themselves. And Leah also with her children came near, and bowed
themselves: and after came Joseph near and Rachel, and they bowed themselves. And
he said, What meanest thou by all this drove which I met? And he said, These are to find
grace in the sight of my lord.” He was still delivering the speech he had prepared the
day before. The day before he had prepared to call Esau “my lord.” He went according
to the original plan and called him “my lord.” A man can be dealt with in his natural life,
and his power can be stripped by God, but his outward conduct may take a few weeks
or even a few months to change.
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 九至十節：『以掃說，兄弟阿，我的已經彀了，你的仍歸
你吧。雅各說，不然，我若在你眼前蒙恩，就求你從我手裏
收下這禮物，因爲我見了你的面，如同見了神的面，並且你
容納了我。』在這裏有一句話，我們千萬不要以爲這還是雅
各的計謀。他說，『我見了你的面，如同見了神的面，』這
話不是雅各在那裏裝作謙卑。雅各那樣的人，固然還是會做
作的，不過在這句話裏面，不都是他的計謀。這句話裏面有
意思。這句話等於說，我看見你的面，就如同看見毘努伊勒。
這是甚麼意思呢？意思就是：看見我所得罪的人的面，看見
我所虧欠的人的面，就好像看見神的面。你甚麼時候碰著你
所得罪的人，你甚麼時候就碰著神；你甚麼時候遇見你所虧
欠的人，你甚麼時候就遇見審判。你如果虧欠一個人，苦待
一個人，使一個人受過你的傷害，這件事如果沒有解決，你
每一次看見他，就如同看見神，就好像遇見神一樣的可怕。
你每一次看見他的臉，你就想到神；你每一次碰著他的時候，
就碰著神的審判。雅各說的是實在情形。在雅各，真是『我
見了你的面，如同見了神的面』。
回到迦南地
以掃動身回往西珥去了，雅各就動身往疏割去。『雅各
從巴旦亞蘭回來的時候，平平安安的到了迦南地的示劍城， city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and
在城東支搭帳棚。』（18。） pitched his tent before the city” (v. 18).
停在示劍
神要雅各到他父親的地方去，但是雅各停在示劍。示劍
不過是進入迦南地去的第一個地方，但是雅各住在示劍。
他先在疏割蓋造房屋，（17，）現在到了示劍，又買了一
塊地，支搭帳棚，還築了一座壇，起名叫『伊利伊羅伊以
色列』，意思就是『神，以色列的神』。（20。）他還沒
有到伯特利，還沒有到希伯崙，他現在只是到了示劍，就
住下了。他不只住在那裏，並且在那裏買了地。這些都顯
出雅各還不彀剛強，還沒有學會他該學的功課，還沒有到
達完全的地步。神對付雅各，是一步一步的。神的管教和
聖靈的組織，是一步一步的。
雖然雅各停在示劍是一個失敗，可是他在那裏築了一座
壇，求告神的名，稱神是以色列的神。這一點還是一個進
2062 亞伯拉罕以撒雅各的神 - 第 120 頁
Verses 9 and 10 say, “And Esau said, I have enough, my brother; keep that thou hast
unto thyself. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight,
then receive my present at my hand: for therefore I have seen thy face, as though I had
seen the face of God, and thou wast pleased with me.” We should not consider this
word as Jacob’s pretense. He said, “I have seen thy face, as though I had seen the face of
God.” Jacob was not trying to be humble in saying this. Of course Jacob was very good
at pretending, but this word was not his pretense. There was deep significance to his
word. This word means that for him to see Esau’s face was for him to face Peniel. What
does this mean? It means that when one sees the face of those he has offended and
sinned against, he sees the face of God. Whenever we meet those whom we have sinned
against, we meet God. Whenever we come across those whom we have offended, we
come across judgment. If we owe anyone anything, if we have ill-treated anyone, or if
we have done anyone harm, we will see God every time we see them if the matter is
not settled. They will become as fearful as God. Every time we see their face we will
be reminded of God, and every time we come across their way we will come across
judgment. Jacob was stating the real fact. For Jacob, seeing Esau’s face was indeed “as
though I had seen the face of God.”
BACK TO CANAAN
Esau returned to Seir, and Jacob set off to Succoth. “And Jacob came to Shalem, a
Remaining in Shechem
God wanted Jacob to go back to his father’s land, but he remained in Shechem.
Shechem was only the first stop on the way to Canaan, yet Jacob dwelt in Shechem.
First, he built a house in Succoth (v. 17). Then he bought a parcel of a field, spread his
tent, and erected an altar in Shechem, and called it “El-Elohe-Israel,” which means “God,
the God of Israel” (vv. 19-20). He had not reached Bethel nor Hebron yet; he was only
in Shechem, and he dwelt there. He not only dwelt there, but he bought a piece of land
there. This shows that Jacob was not strong enough and had not learned the lesson
properly. He had not reached the state of perfection. God’s dealing with Jacob was
gradual. The discipline of God and the constitution of the Holy Spirit were carried out
step by step.
Although it was a failure for Jacob to remain in Shechem, he nevertheless built an
altar there, called on the name of God, and proclaimed God to be the God of Israel. This
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步。現在神不只是亞伯拉罕、以撒的神，而且是『伊利伊
羅伊以色列』了。『伊利』是神，『伊羅伊』也是神，整
句的意思就是：以色列的神真是神，神真是以色列的神。
他現在能說這樣的話，他在神面前已經進一步了。
到創世記三十四章，雅各的女兒在那地受了玷污，雅
各的兩個兒子用計謀把示劍和那城的一切男丁都殺死了。
這件事使雅各爲難了。就在這時候，神叫他上伯特利去。
（三五 1。）神管教他，神引導他。他要住在示劍，但是神
不讓他在示劍久住下去。
我們在前面已經說過，亞伯拉罕一生在迦南地，就是在
這三個地方：示劍、伯特利和希伯崙。他曾在這三個地方
築了壇，這三個地方是迦南地的特點，這三個地方特別代
表迦南地。雅各經過毘努伊勒之後，神也要帶他走亞伯拉
罕的路：先在示劍，再上伯特利，然後到希伯崙。亞伯拉
罕到過這三個地方，神帶領雅各也要經過這三個地方。從
毘努伊勒以後，神要帶領他不停在示劍，上伯特利去。毘
努伊勒與伯特利是遙遙相對的：在毘努伊勒，神對他說，『你
的名不要再叫雅各，要叫以色列；』（三二 28；）在伯特
利，神也對他說，『不要再叫雅各，要叫以色列。』（三五
10。）換句話說，毘努伊勒是起頭，伯特利是成全。
上伯特利
創世記三十五章一節：『神對雅各說，起來，上伯特利去
住在那裏，要在那裏築一座壇給神，就是你逃避你哥哥以掃的
時候向你顯現的那位。』神叫他上伯特利去。伯特利特別能摸
著雅各的心，因爲雅各曾在那裏夢見神向他顯現。我們在前面
已經說過，伯特利的意思是神的殿，是神的家，是表明基督的
權柄，是表明基督管理那一個家，是表明團體的生命，是表明
基督的身體。在這一個家裏，是不能容讓污穢、不能容讓罪、
不能容讓任何不合神旨意的東西的。所以，當雅各聽見神要他
上伯特利去的時候，他就立刻對他家中的人，並一切與他同在
的人說，『你們要除掉你們中間的外邦神，也要自潔，更換衣
裳。』（2。）換句話說，要把所有與偶像有關的東西都扔在
示劍，才可以上伯特利去。雅各在示劍把外邦人的神像和耳環
都埋在橡樹底下。（4。）示劍的意思就是肩膀的能力，也就
是說，是基督對付我們的偶像，是基督對付我們的罪，是基督
2062 亞伯拉罕以撒雅各的神 - 第 121 頁
was a progression. God was now not only the God of Abraham and the God of Isaac, but
“El-Elohe-Israel.” “El” is God, and “Elohe” is also God. The meaning of the whole word is
“The God of Israel is indeed God,” or “God is indeed the God of Israel.” He could now say
such a word. He had indeed made some progress before the Lord.
In chapter thirty-four, Jacob’s daughter was defiled in that land, and two of his
sons plotted and killed Shechem and all the males of the city. This put Jacob in a very
difficult situation. It was then that God called him to Bethel (35:1). God disciplined him
and guided him. He wanted to live in Shechem, but God would not let him live there for
too long.
We have mentioned before that Abraham lived in three places in Canaan: Shechem,
Bethel, and Hebron. He built altars in all three places. These three places carry the
characteristics of Canaan; they are in fact a representation of the land of Canaan. After
Peniel, God intended to take Jacob on the path of Abraham, first to Shechem, then to
Bethel, and finally to Hebron. Abraham passed through these three places, and God led
Jacob through these three places as well. After Peniel, God led him on to Shechem and
then to Bethel. Peniel and Bethel match one another. At Peniel God said, “Thy name
shall be called no more Jacob, but Israel” (32:28), and at Bethel He also said, “Thy name
is Jacob: thy name shall not be called any more Jacob” (35:10). In other words, Peniel
was the beginning, while Bethel was the completion.
Going to Bethel
Genesis 35:1 says, “And God said unto Jacob, Arise, go up to Bethel, and dwell
there: and make there an altar unto God, that appeared unto thee when thou fleddest
from the face of Esau thy brother.” God told him to go up to Bethel. Bethel was a place
that particularly touched Jacob’s heart because he dreamed and God appeared to him
there. We have mentioned earlier that Bethel means the house of God; it signifies the
authority of Christ, that Christ is ruling over His house. It also signifies the corporate
life, which is the Body of Christ. In this house there should not be any defilement, sin,
or anything that is contrary to God’s will. This is why Jacob told his household and
those who were with him to “put away the strange gods that are among you, and be
clean, and change your garments” when they went up to Bethel (v. 2). In other words,
they had to leave behind everything that was related to the idols before they could go
up to Bethel. In Shechem Jacob buried the strange gods and all their earrings under
the oak (v. 4). The meaning of Shechem is “strength of the shoulder.” In other words,
Christ deals with our idols and our sins, and Christ deals with all the things which
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 121
對付我們所不能對付的。換句話說，示劍的橡樹，就是告訴我
們以撒的豐富，就是給我們看見一切與我們不相合的東西在這
裏都能對付。在示劍，基督有充足的能力能對付這一切，有彀
大的肩膀能承當這一個責任。伯特利是神的家，在神的家裏只
可有潔淨的行爲、潔淨的生活；一切不潔淨的東西，都應當對
付清楚，才能上伯特利去。神不只要我們個人有一個潔淨的生
活，神更要我們團體有一個潔淨的生活。伯特利是不能容納任
何不潔淨的東西。基督的身體就是基督，只有基督是在基督的
身體裏的，其餘的東西只好留在示劍。
五節：『他們便起行前往。』雅各靠著主的能力，除去
了一切不能榮耀主的東西以後，就起行前往伯特利去了。
六至七節：『於是雅各和一切與他同在的人，到了迦南
地的路斯，就是伯特利。他在那裏築了一座壇，就給那地
方起名叫伊勒伯特利。』到這裏，雅各又進步了。在示劍，
他說『伊利伊羅伊以色列』；在這裏，他說『伊勒伯特利』。
這就是說，他在示劍稱神是以色列的神，他在這裏稱神是
伯特利的神。現在他從個人進入到團體了。在示劍，他認
識神是以色列的神；到了伯特利，他認識神是『神的家』
的神了。他到了伯特利，才知道神所要得著的器皿是一個
家，是一個團體的器皿。神不只是他個人的神，神更是『神
的家』的神。他開始到了這寬廣之地。
感謝神，讚美神，神所造的不是一堆一堆的、零零碎碎
的石頭，神所造的乃是一個彰顯祂自己的家。必須有團體
的見證，才能達到神的目的。光是個人還不能滿足神的心，
卽使有很多個別的爲主作工的人，也不彀滿足神的心；需
要有團體的器皿來達到神的目的，才能滿足神的心。我們
的神，是伯特利的神，是教會的神。
在這裏，神又向雅各顯現了。神這一次在伯特利向他顯
現，與神上一次在伯特利向他顯現不同；上一次是神在夢中
向他顯現，這一次是神直接向他顯現。我們看九至十節：
『雅各從巴旦亞蘭回來，神又向他顯現賜福與他；且對他說，
你的名原是雅各，從今以後不要再叫雅各，要叫以色列，這
樣，他就改名叫以色列。』神要他把原名『雅各』改叫『以
色列』，是在毘努伊勒起頭的；現在他到了伯特利，就實行
改名了。在毘努伊勒所起頭的，到神的家就得著了。在毘努
2062 亞伯拉罕以撒雅各的神 - 第 122 頁
we cannot deal with. The oak of Shechem speaks of the riches of Isaac; it shows us
that everything contrary to us is dealt with there. In Shechem Christ has enough
power to deal with all these things. His shoulder is broad enough to bear all these
responsibilities. Bethel is the house of God. There should only be clean conduct and
clean living in the house of God, and all the unclean things should be dealt with before
one can go up to Bethel. God demands not only that we have a clean living individually,
but that we also have a clean living corporately. Bethel cannot tolerate any unclean
things. The Body of Christ is Christ, and only Christ can remain in His Body; everything
else must be left behind in Shechem.
Verse 5 says, “And they journeyed.” After Jacob trusted in the power of the Lord and
removed all the things that did not glorify Him, he set out on his journey.
Verses 6 and 7 say, “So Jacob came to Luz which is in the land of Canaan, that is,
Bethel, he and all the people that were with him. And he built there an altar, and called
the place El-bethel; because there God appeared unto him, when he fled from the face
of his brother.” At that time, Jacob took another step forward. In Shechem he called the
place “El-Elohe-Israel.” Here he called it “El-bethel.” In Shechem he called God the God
of Israel, while here he called God the God of Bethel. He advanced from the individual
experience to the corporate experience. In Shechem he knew God as the God of Israel.
When he reached Bethel, he knew God as the God of His house. When he reached
Bethel, he realized that the vessel God is after is a house, a corporate vessel. God was
not only his God, but the God of His house. He was brought to a broadened place.
Thank and praise the Lord that God is not heaping up piles of isolated stones;
He is building a house that expresses Him. There must be the corporate testimony
before God’s goal can be reached. Individuals cannot satisfy God’s heart. Even many
individuals working for the Lord will not satisfy God’s heart. There is the need of a
corporate vessel to fulfill God’s purpose and satisfy His heart. Our God is the God of
Bethel, the God of the church.
Here God appeared to Jacob once more. This appearance of God in Bethel was
different from His previous appearance in Bethel. The previous time God had appeared
in a dream. This time He appeared directly. Let us read verses 9 and 10: “And God
appeared unto Jacob again, when he came out of Padan-aram, and blessed him. And
God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob,
but Israel shall be thy name; and he called his name Israel.” At Peniel God began to
change his name from Jacob to Israel. At Bethel the changing of his name was actually
carried out. What began at Peniel was completed in the house of God. At Peniel God
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伊勒，神對付雅各的天然生命，神在他身上作工，使他受了
致命傷；毘努伊勒之後，在他身上所遺留的，不過是他天然
生命的尾巴，已經不厲害了。到了伯特利之後，他個人在毘
努伊勒得著光照的時候所起頭的，在神的家裏得著完全了。
所以，你個人被神摸著天然的生命，那是你作以色列的起
點；你到了神的家裏，認識基督的身體，那是你作以色列的
成全。得著光照，天然的生命受對付，是毘努伊勒經歷的起
點；到伯特利－神的家，是毘努伊勒經歷的成全。
然後神又對他說，『我是全能的神！』（11。）他在毘努伊
勒所沒有聽見的，現在他聽見了。在毘努伊勒，雅各問神的名
字叫甚麼，神不告訴他；在這裏，神把自己的名字告訴他了。
『我是全能的神！』這就是神向亞伯拉罕顯現時所說的那一
個名字。（十七 1。）神對雅各這樣說，意思就是：你不只要
認識你自己的無能，你也要認識我的全能；你不只要認識你自
己的貧窮，你也要認識我的豐富。『你要生養眾多，將來有一
族、和多國的民從你而生，又有君王從你而出。我所賜給亞伯
拉罕和以撒的地，我要賜給你，與你的後裔。』（三五 11 ～
12。）這告訴我們說，神在雅各身上，得著了一個新的器皿，
現在有一個子民在地上來達到神的目的了。神對雅各說了這些
話之後，神就升上去了。（13。）上一次雅各在伯特利遇見神
之後，曾把一塊石頭立作柱子，澆上油，給那地方起名叫神的
家，那時他很懼怕，覺得這地方何等可畏。這一次雅各在伯特
利遇見神之後，又在那裏立了一根石柱，他不只澆上油，並且
還奠酒。（14。）奠酒就是以酒獻上爲祭，在聖經裏是表明喜
樂。現在雅各不是懼怕，而是喜樂了。上一次遇見神覺得可畏，
這一次遇見神覺得喜樂，這給我們看見，蒙恩得救讚美神有一
種味道，肉體受了對付來讚美神另有一種味道。肉體受了對付
以後的讚美的味道，是以前所沒有的。
住在希伯崙
十六節：『他們從伯特利起行…，』又二十七節：『雅
各來到他父親以撒那裏，到了基列亞巴的幔利，乃是亞伯
拉罕和以撒寄居的地方；基列亞巴就是希伯崙。』雅各現
在到了希伯崙。他到了這裏，神在他身上的工作完成了。
此後，他就住在希伯崙，就是從前亞伯拉罕和以撒所住的
地方。希伯崙的意思就是一直在交通裏，不只與神交通，
並且與基督身體上別的肢體交通。
2062 亞伯拉罕以撒雅各的神 - 第 123 頁
dealt with Jacob’s natural life. God worked in him and gave him a mortal blow. After
Peniel only a mere vestige of his natural life remained; it was no longer as strong as it
once was. When he reached Bethel, that which began with his enlightening at Peniel
was perfected in the house of God. Having our natural life touched individually is the
starting point of Israel, while knowing the Body of Christ in the house of God is the
perfection of Israel. The beginning of the experience of Peniel is the enlightening and
the stripping of the natural life, while the completion of the experience of Peniel is
Bethel, the house of God.
God said to Jacob, “I am God Almighty” (v. 11). Jacob heard what he did not hear at
Peniel. At Peniel Jacob asked God for His name, and God would not tell him. God told
him His name here. “I am God Almighty!” This was one of the names God revealed to
Abraham when He appeared to him (17:1). God said this to Jacob to show him not only
his own impotence, but God’s omnipotence. Not only do we have to know our poverty,
but we have to know His riches. “Be fruitful and multiply; a nation and a company of
nations shall be of thee, and kings shall come out of thy loins; and the land which I gave
Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land”
(35:11-12). This shows that God had secured a new vessel in Jacob. Now there was a
people who could fulfill God’s purpose on earth. After God spoke this, He went up from
him (v. 13). When Jacob met God previously, he erected a stone to be a pillar, poured oil
on it, and called the name of the place the house of God. At that time, he was afraid and
felt that the place was very dreadful. After Jacob met God this time, he set up a pillar
of stone and poured oil as well as a drink offering on it (v. 14). A drink offering is an
offering of wine; in the Bible it signifies joy. Now Jacob was no longer fearful but joyful.
Previously, he felt dreadful when he met God. Now he was joyful when he met God. This
shows us that when we are saved, there is a certain taste in our praise of the Lord, and
when our flesh is dealt with, there is another taste in our praise of the Lord. The taste
of praise which comes after the flesh is dealt with is something which one can never
experience prior to being dealt with.
Dwelling in Hebron
Verse 16 says, “And they journeyed from Bethel.” Verse 27 says, “And Jacob came
unto Isaac his father unto Mamre, unto the city of Arba, which is Hebron, where
Abraham and Isaac sojourned.” Jacob had arrived in Hebron. Once he reached this
place, God’s work in him was completed. From this point on, he dwelt in Hebron, the
place where Abraham and Isaac once dwelt. The meaning of Hebron is to remain in the
fellowship. It was not only fellowship with God but fellowship with the other members
of the Body of Christ.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 123
 伯特利還不是雅各久住的地方，只有希伯崙才是亞伯拉
罕、以撒、雅各三個人所久住的地方。這意思就是說，我
們需要認識伯特利是神的家，正像我們需要認識示劍是神
的能力一樣；但是，我們不是活在對於神的家的知識裏，
而是活在交通裏，天天活在交通裏。
從那時候起，雅各就看見沒有一件事是他自己所能作的，
所有的事只有在交通裏才能作，沒有交通就不能作。肉體
如果沒有受過對付，就永遠看不見交通的緊要。有許多基
督徒，好像甚麼都用不著交通，用不著與神交通，也用不
著與神其他的兒女交通。他們所以這樣，有一個最大的原
因，就是因爲他們的肉體從來沒有受過對付。必須肉體受
了對付，認識了伯特利的生命，才會覺得不在希伯崙就不
能過日子，沒有交通就不能過日子。我們在這裏所說的交
通，是指著基督生命的供應，是從別的肢體身上得著基督
生命的供應。別的弟兄姊妹裏面的基督來供應我們，使我
們因著別的肢體的供應，能彀往前進，這就叫作希伯崙，
這就叫作交通。神的兒女需要這一個。
神的兒女如果肉體沒有經過對付，就不能知道基督身體
的生命。雖然對於基督的身體這一個道理，他能彀懂得，
他能彀解釋，他能彀講得清楚；但是他的肉體如果沒有經
過對付，他還是不能認識那一個生命。肉體一受對付，
你就能知道基督身體的生命是甚麼，你就能看見交通的緊
要，你沒有交通就沒有法子過生活，你沒有神其他的兒女
就不能作基督徒，你沒有神其他的兒女的幫助就得不著生
命的供應。弟兄姊妹，基督的身體是一個事實，不是一個
道理。我們沒有基督不能活，照樣，我們沒有別的基督徒
也不能活。
所以，我們要求神給我們看見，我們不能單獨的作基督徒，
我們必須活在與神的交通裏，也必須活在基督身體的交通裏。 to live in fellowship with God, and we have to live in fellowship with the Body of Christ.
我們要求神帶領我們，使我們真能榮耀神的名。但願神不只 May God lead us on so that we can truly glorify His name. May God gain not only a
在雅各身上得著一個器皿，也在我們身上得著一個器皿。 vessel in Jacob, but a vessel in us as well.
Bethel was not the permanent dwelling place for Jacob. Only Hebron was the
permanent dwelling place of Abraham, Isaac, and Jacob. This means that we need to
know Bethel as the house of God just as we need to know Shechem as the power of
God. However, we do not live in the knowledge of the house of God; we live daily in the
fellowship of it.
From that time on, Jacob realized that he could do nothing on his own. Everything
had to be done in fellowship, and nothing could be done outside of fellowship. If the
flesh is not dealt with, it will never see the importance of fellowship. Many Christians
do not seem to need fellowship. They do not need to fellowship with God, and they do
not need to fellowship with other children of God. They are this way mainly because
their flesh has never been dealt with. The flesh must be dealt with, and one must
know the life of Bethel before he realizes that he cannot live outside Hebron, and that
he cannot survive without fellowship. The fellowship we are speaking of refers to the
life supply of Christ which comes from the other members. When other brothers and
sisters supply us with the indwelling Christ and we go forward through the supply of
these other members, we have Hebron and fellowship. God’s children are very much in
need of this.
If God’s children have not been dealt with in their flesh, they cannot know the life
of the Body of Christ. They may understand the doctrine about the Body of Christ,
and they may even be able to expound it clearly. But if their flesh is not dealt with,
they will not know the life of the Body. Once the flesh is dealt with, they will know
the life of the Body of Christ. They will see the importance of fellowship, and they will
not be able to live apart from the fellowship. They will not be able to be a Christian at
all without the other children of God, and they will not be able to receive any supply
of life apart from the help of God’s children. Brothers and sisters, the Body of Christ is
a fact; it is not a doctrine. We cannot live without Christ, and we cannot live without
the other Christians.
We have to ask God to show us that we cannot be Christians by ourselves. We have

2062 亞伯拉罕以撒雅各的神 - 第 124 頁 THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 124
 第十一章
雅各的成熟
讀經：
創世記三十七章：從畧。
四十二至四十九章：從畧。
雅各在毘努伊勒經過了神的對付之後，他漸漸的認識了
自己的輭弱，也漸漸的改變，漸漸的看見了他前面的道路，
他就經過示劍到伯特利，至終住在希伯崙。但這並不是說，
從毘努伊勒之後，他就用不著神其他的管教了。聖經告訴
我們，從毘努伊勒之後，他所受的神的管教，似乎比以前
更多。可以說，雅各是一個多經苦難的雅各。在他從示劍
到伯特利、從伯特利到希伯崙這一段期間，曾遭遇了不少
傷心的事，就如：
雅各在示劍碰著一件十分爲難的事，就是他的女兒被那
地的主希未人哈抹的兒子示劍玷辱，他的兒子們就用計謀
把示劍和城中一切男丁都殺死了。這件事是雅各最擔心的
事。我們看創世記三十四章三十節：
『雅各對西緬和利未說，
你們連累我，使我在這地的居民中，就是在迦南人，和比
利洗人中，有了臭名，我的人丁旣然稀少，他們必聚集來
擊殺我，我和全家的人，都必滅絕。』雅各擔心示劍同族
的人要起來復仇，雅各和他全家的人就都要滅絕。這是雅
各在示劍遭遇的難處。
到了三十五章，他上伯特利去，又碰著一件事－『利百
加的奶母底波拉死了。』（8。）他看不見母親，如果有母
親的奶母，也可稍慰此心，想不到母親的奶母也死了！聖
經在此特意記載說，『就葬在伯特利下邊橡樹底下；那棵
樹名叫亞倫巴古。』『亞倫巴古』在原文的意思就是『哭
泣之橡』。於此可見雅各那時悲傷的心情。
他從伯特利起行，離以法他還有一段路程，他碰著更傷
心的事：『拉結臨產甚是艱難；…她將近於死，靈魂要走
的時候，就給她兒子起名叫便俄尼，他父親卻給他起名叫
2062 亞伯拉罕以撒雅各的神 - 第 125 頁
CHAPTER ELEVEN
THE MATURITY OF JACOB
Scripture Reading:
Gen. 37 (OMITTED)
42—49 (OMITTED)
After Jacob was dealt with by God at Peniel, he began to recognize his own
weakness and was gradually changed. He gradually saw the way he should take; he
passed through Shechem to Bethel and finally dwelt in Hebron. However, this does
not mean that Jacob needed no further dealings from God after Peniel. The Bible
shows us that after Peniel, he seemed to encounter even more dealings from God than
before. We may say that Jacob was a suffering-ridden person. From Shechem to Bethel
and from Bethel to Hebron, Jacob suffered many sorrows. We can take a look at the
following examples.
In Shechem Jacob met a very difficult situation. His daughter was defiled by
Shechem, the son of Hamor the Hivite, the prince of the country. Jacob’s sons then
conspired to slay Shechem and all the males in the city. This matter greatly troubled
Jacob. Let us read Genesis 34:30: “And Jacob said to Simeon and Levi, Ye have troubled
me to make me to stink among the inhabitants of the land, among the Canaanites and
the Perizzites: and I being few in number, they shall gather themselves together against
me, and slay me; and I shall be destroyed, I and my house.” Jacob was very worried that
Shechem’s countrymen might rise up in revenge to destroy him and his entire house.
This was the crisis that confronted Jacob in Shechem.
In chapter thirty-five Jacob went to Bethel and encountered another incident.
“Deborah Rebekah’s nurse died” (v. 8). He could not see his mother, but if his mother’s
nurse was there, he would have been somewhat comforted. He did not expect that
his mother’s nurse would die also. The Scripture purposely records that “she was
buried beneath Bethel under an oak: and the name of it was called Allon-bachuth.” The
meaning of Allon-bachuth in the original language is “the oak of weeping.” From this we
have a glimpse of Jacob’s sorrow and grief at that time.
He journeyed from Bethel, and when he was close to Ephrath, he was met with an
even more sorrowful event. “Rachel travailed, and she had hard labor...And it came to
pass, as her soul was in departing, (for she died,) that she called his name Benoni: but
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 125
便雅憫。拉結死了，葬在以法他的路旁；以法他就是伯利恆。
雅各在她的墳上立了一統碑，就是拉結的墓碑，到今日還
在。』（16 ～ 20。）他最愛的妻子，在半路上死了。他在
拉結的墳上所立的一統碑，說出了他傷心的故事。
他在以得臺的時候，又碰著一件最痛心的事，就是他的
兒子流便與他的妾辟拉同寢。（22。）這又是一件叫他難
受的事。
他經過了這麼多的事情之後，他到了希伯崙他父親以撒
那裏。聖經沒有題到他母親利百加，大概他母親已經死了。
這是神嚴嚴的對付雅各。他年輕的時候，母親寵愛他，教
他怎樣奪取他哥哥以掃可得的祝福；但是現在，愛他的母
親已經不在了。他所遭遇的傷心的事的確不少。
到這裏可以說，我們已經讀完了雅各歷史的第三段。在
他歷史的第一段中，我們看見他的性格；在他歷史的第二
段中，我們看見他所受的試煉，他所受的管教；在他歷史
的第三段中，我們看見神不只管教他，神並且對付他這個
人，對付他天然的生命；等到他天然的生命受了基本的對
付之後，我們看見在他身上仍舊有神的管教。神這樣對付
他，就是要在他身上造出一個他從前所沒有的性格來。
從三十七章起，到雅各的晚年，可以說是雅各歷史的第
四段，也可以說是雅各成熟的時期，是雅各一生中最光明
的時期。箴言四章十八節說，『義人的路，好像黎明的光，
越照越明，直到日午。』他是一天過一天的越照越亮，一
直到離世的日子。在這一個時期裏，差不多有四十年之久，
雖然雅各沒有作多少事，但是他在神面前真是變成一個滿
有恩惠、滿有愛心的人了。
我們在聖經裏能看見，基督徒到了晚年，不必有衰頹的
光景。新約裏最好的三個使徒，到臨終的時候都是十分明
亮的。彼得寫後書的時候，已快到他脫離帳棚的時候了，
可是他趁著還在帳棚的時候，還是題醒弟兄，激發弟兄，
特別題到他曾親眼見過主的威榮。（彼後一 13 ～ 18。）可
以說，在他身上的那個明亮的情形，一點沒有衰敗。至於
保羅，他說，『我現在被澆奠，我離世的時候到了。…從
此以後，有公義的冠冕爲我存留，就是按著公義審判的主
2062 亞伯拉罕以撒雅各的神 - 第 126 頁
his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath,
which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel’s
grave unto this day” (vv. 16-20). The wife whom Jacob loved so much died on the way.
The pillar that he set upon Rachel’s grave told of his sad story.
When Jacob was in Edar, he experienced another heartbreaking thing. His son
Reuben went to lay with Bilhah, Jacob’s concubine (v. 22). This was another matter that
caused Jacob to suffer.
After he passed through all these incidents, he arrived at Hebron where his father
Isaac sojourned. Here the Bible makes no mention of his mother Rebekah; perhaps his
mother had already died. This was God’s severe dealing with Jacob. In his youth his
mother had loved him. His mother had taught him how to steal the blessing that his
brother Esau should have received. But now the mother who had loved him so dearly
was no longer around. He truly experienced many sorrows.
At this point we have completed our study of the third stage of Jacob’s history. In
the first stage of his history, we saw his disposition. In the second stage of his history,
we saw the trials and disciplines that he suffered. In the third stage of his history, we
saw that God not only disciplined him, but also dealt with his being and his natural life.
Even after his natural life had been thoroughly dealt with, we see that the discipline of
God was still upon him. God dealt with him in this way for the purpose of creating in
him a character that he did not possess before.
The section from chapter thirty-seven to the end of Jacob’s old age may be
considered the fourth stage of Jacob’s history. We may also say that this was the period
of the maturing of Jacob, the brightest period in Jacob’s entire life. Proverbs 4:18 says,
“But the path of the just is as the shining light, that shineth more and more unto the
perfect day.” Jacob shone brighter day by day until his death. During this period of
almost forty years, Jacob did not do much, yet before God he was transformed fully into
a man of grace and love.
We can see from the Bible that a Christian need not regress and decline in his old
age. The three top apostles in the New Testament all shone brightly at the time of their
death. When Peter wrote his second Epistle, it was close to the time of his departure
from his tabernacle. But he still reminded and exhorted the brothers while he was yet
in his tabernacle. In particular he said that he was an eyewitness of the Lord’s glory
and power. There was absolutely no waning of the brightness of Peter’s shining. As for
Paul, he said, “For I am already being poured out, and the time of my departure is at
hand...Henceforth there is laid up for me the crown of righteousness, with which the
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到了那日要賜給我的…。』（提後四 6，8。）我們從這幾
句話中能看出，他對主的盼望還是那麼明亮。約翰是最明
顯的，他到了年老的時候才寫福音，才寫書信，才寫啓示錄；
而他所寫的福音是說，『太初有道，』（約一 1，）他所寫
的書信是說，『論到從起初原有的生命之道，』（約壹一
1，）他所寫的啓示錄是說到他『所看見的，和現在的事，
並將來必成的事』；（一 19；）可以說，他從『起初』一
直寫到『永永遠遠』，年老的約翰還是一點沒有衰敗。所以，
我們晚年的日子，不必是衰敗的日子。所羅門晚年的歷史，
（王上十一 1 ～ 8，）不是我們晚年所該有的歷史。神給我
們看見，晚年的日子，該是豐富的日子。卽使像大衞曾犯
過罪，他的結局還可以比起頭的日子好，他的結局就是豫
備在那裏造聖殿。彼得雖然曾有三次不認主，但是，他的
結局還是爲著主的。馬可雖然有一次畏難而退，（徒十三
13，十五 37 ～ 38，）但是，馬可福音還是他寫的，後來他
還是於保羅有益處的。（提後四 11。）這些人的歷史告訴
我們，他們在末了一段路上都是走得很好的。
我們回頭來看雅各這個人，在起初，可以說他真是詭詐
到了極點；但是他後來變成了一個可愛的人，變成了一個在
神手裏有用處的人。如果我們把雅各與亞伯拉罕、以撒來比
一比，可以說雅各的結局比亞伯拉罕的結局好，雅各的結局
比以撒的結局更好。雅各的晚年是發亮的，是我們所想不到
的。我們也許以爲像雅各這樣的人沒有多大的盼望，是不堪
造就的，卽使好也好不了多少，在神手裏不會有多大用處；
但是按個人來說，亞伯拉罕的結局和以撒的結局，還不如雅
各的結局。亞伯拉罕和以撒在晚年的時候，好像有一點生銹
似的；但是，晚年的雅各是在那裏發亮，是在那裏結果子。
在他晚年的時候，神在他身上所顯出來的，是他早年所沒有
的。現在我們來稍微看一點雅各晚年的事。
靜下來了的雅各
從創世記三十七章起，雅各退到後面去了，雅各這個人退
休了。從前雅各這個人，是一天到晚在那裏活動的，一件事
剛了，另一件事又來了。可以說，雅各是血氣力量的代表，
別人沒有法子叫雅各不活動，沒有法子叫雅各不說話。他在
毘努伊勒的時候，神摸著他；他到了伯特利，神成全了他；
2062 亞伯拉罕以撒雅各的神 - 第 127 頁
Lord, the righteous Judge, will recompense me in that day” (2 Tim. 4:6-8). We can see
from these sentences that the hope he had toward the Lord was brightly shining. With
the apostle John, who wrote his Gospel, his Epistles, and the book of Revelation during
his old age, this shining is most apparent. The Gospel he wrote says, “In the beginning
was the Word.” The first Epistle he wrote says, “That which was from the beginning...the
Word of life.” Revelation also says, “The things which you have seen...and the things
which are about to take place after these things.” John wrote “from the beginning” all
the way to “forever and ever.” There was no decline at all in the life of the aged John.
Therefore, our old age need not be days of deterioration. The history of Solomon’s old
age (1 Kings 11:1-8) should not be the history of our old age. God shows us that our
old age should be days of fullness. Even though David sinned, his ending was better
than his beginning; he ended by preparing for the building of the temple. Although
Peter denied the Lord three times, in the end he was for the Lord. Although Mark once
withdrew from the work because of difficulty (Acts 13:13; 15:37-38), he still wrote the
Gospel according to Mark, and eventually he was profitable to Paul for the ministry (2
Tim. 4:11). The histories of these men show us that they all did very well in the last
stretch of their journey.
Let us come back to Jacob. In the beginning he was crafty and deceitful to the
uttermost, yet in the end he was transformed into a lovely person, a useful person in
God’s hand. If we compare Jacob with Isaac and Abraham, we may say that Jacob’s
ending was better than that of Abraham and much better than that of Isaac. The
shining in Jacob’s later years comes almost as a surprise to us. We may think that
a person like Jacob is without much hope and not worthy of being perfected. Even
if he improved, we may think that he would not end up being of much use in God’s
hand. But individually speaking, Abraham’s and Isaac’s endings were not as good as
Jacob’s. Both Abraham’s and Isaac’s later years seem a little rusty. However, Jacob’s
later years were shining and fruitful. God was able to accomplish in him in his later
years all that was absent in his early years. Let us look at some of the events in
Jacob’s later years.
THE QUIET JACOB
Beginning from Genesis 37 Jacob withdrew; he retired. Before this time Jacob was
active from morning until evening. As soon as he was finished with one matter, he
would become involved in another matter. Jacob typified the strength of the flesh. No
one could stop Jacob from his activity or his speaking. At Peniel God touched him. At
Bethel God perfected him. At Hebron Jacob withdrew to the background. Beginning
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現在他到了希伯崙，他退到後邊去了。從三十七章起，有時
候他到前面來說幾句話，有時候他到前面來作一件事，但是
在平常的時候他退到後面去，他靜下來了。
我們如果認識雅各這一個人，就知道他本來有的那一股勁是不
能休息的。有的基督徒也是這樣，如果你叫他休息兩天，他是作
不到的，因爲他是不能停的。但是，晚年的雅各靜下來了。雅各
不再憑著天然活動了。這一個是聖靈在他身上所結的果子。當然，
這並不是說，雅各從今以後不作事了；這乃是說，雅各不再憑著
天然的生命作事了。這不是說，我們天然生命受了對付之後，可
以作一個懶惰的人；也不是說，事情作得少的人，就是住在希伯
崙的人。如果有人以爲要屬靈就得少作事情，甚至不作事情，這
是大錯。我們在這裏所說的雅各靜下來了，乃是說雅各天然的能
力停下來了。雅各一回到他父親的家裏，一住在希伯崙，他就靜
下來了，他就退到後面去了。聖靈的工作成功在雅各身上了。
肉體受神對付之後的一個最大的特點，就是肉體的活動
停止了。就是像雅各這樣有一股勁的人，也能靜下來不活
動了。如果懶惰的人退到後面去，那沒有甚麼希奇；主如
果要對付他的話，也許反而要拖他到前面去才行。但是雅
各是一直活動的人，一直憑自己擠在前面的人，現在卻退
到後面去了。這是神在他身上工作的結果。
我們知道雅各是一個詭詐狡猾的人，是一個工於心計的
人，這樣的人都是不顧別人的人。我們無法找到一個工於
心計的人是真愛別人的。一直想辦法對付別人的人，他所
有的目的不過是損人利己；自己上算的就作，自己不上算
的就不作；永遠不能與別人表同情，永遠不會愛人。這是
雅各。雅各的天性是只顧自己不顧別人的；雅各不會愛別
人，就是他對於拉結的愛，也是自私的愛。但是神管教雅
各。自從他離開父家以後，他受了許多痛苦，碰著許多難
處；當他回來的時候，他所親愛的人又相繼去世；女兒底
拿，旣受玷辱，長子流便，又污牀榻；雅各所遭遇的，可
以說彀傷心了！當他住在希伯崙的時候，可以說甚麼都沒
有了。但是，經過了這些難處，他漸漸的成熟了，現在他
不再像從前那樣憑著自己活動不休，他靜下來了，他退到
後面去了。
滿了愛心的雅各
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from chapter thirty-seven, he only occasionally came forward to speak a few words
or to take care of something. Most of the time he retreated to the background. He
became quiet.
If we know Jacob, we will realize that his natural energy would not allow him to
rest. Some Christians are like this. If you ask them to rest for a couple of days, they
simply cannot do it. They do not know how to stop. However, Jacob was quiet in his
later years. He was no longer active in his natural life. This was the fruit of the Spirit
in Jacob. This does not mean that after our natural life has been dealt with, we will
become a lazy person; nor does it mean that a person who seldom endeavors is
necessarily one that dwells in Hebron. If we think that being spiritual is doing very
little or even doing nothing, we are very wrong. When we say that Jacob was quiet,
we mean that Jacob’s natural energy stopped. After Jacob returned to his father’s
house to dwell in Hebron, he became quiet and retreated. The work of the Spirit
prevailed in Jacob.
The most outstanding characteristic of a person whose flesh has been dealt with
by God is the cessation of fleshly activities. Even an energetic person such as Jacob can
become quiet and inactive. There is nothing to marvel at when a lazy person retreats to
the background. The Lord may deal with such a person by pushing him to the foreground.
However, Jacob was a person who was always active, always asserting himself in the
forefront. His retreat to the background was truly the result of God’s work on him.
We know that Jacob was a crafty, cunning, and scheming person. This kind of person
does not usually have any concern for others. It is difficult to find a scheming person
who truly loves others. A person who always plots against others has only one goal—
to profit at the expense of others. He will do whatever profits him and not do anything
that does not profit him. He can never sympathize with others or be considerate of
others. He can never love others. This was Jacob. Jacob’s nature was one that only
cared for himself. He did not know how to love others. Even his love for Rachel was a
selfish love. Yet God disciplined him. After he left his father’s house, he endured much
suffering and encountered many difficulties. When he returned to his father’s house,
his loved ones passed away one by one. His daughter, Dinah, was defiled, and his eldest
son, Reuben, defiled his bed. Jacob’s sufferings were really great. By the time he settled
in Hebron he had lost everything. Yet through all these sufferings, he gradually became
mature. He was no longer active in himself; rather, he became quiet and retreated to
the background.
THE COMPASSIONATE JACOB
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 128
 現在雅各也開始作一個有愛心的人了。兒子們在外面放
羊，他就打發約瑟去看他們。（創三七 12 ～ 14。）他現
在所作的，顯明他是一個有愛心照顧少年的長者。他恐怕
兒子們在外面闖禍，所以要約瑟去看他們。想不到，約瑟
被賣了。雅各並不知道約瑟是被賣了，因爲他的兒子們把
約瑟的那件綵衣染了血騙他；『他認得，就說，這是我兒
子的外衣，有惡獸把他喫了，約瑟被撕碎了，撕碎了！』
（33。）一個年老的人重複的說，『約瑟被撕碎了，撕碎
了！』這是多麼傷心的事！接下去，『雅各便撕裂衣服，
腰間圍上麻布，爲他兒子悲哀了多日。他的兒女都起來安
慰他；他卻不肯受安慰，說，我必悲哀著下陰間到我兒子
那裏！約瑟的父親就爲他哀哭。』（34 ～ 35。）神在雅各
身上一步一步的減除，一步一步的剝奪；到現在，連約瑟
也去了。三十七章末了所記載的，實在是一件淒涼悲哀的
事。雅各又一次在神手裏受管教、受磨煉，神要使他變成
一個滿有愛心的人，作一個與人表同情的人。
溫柔的雅各
後來約瑟在埃及地作了法老全家的主，並埃及全地的宰相，
但是雅各在迦南地卻遭遇饑荒，雅各又碰著難處了。現在他
叫兒子們到埃及去糴糧，只是小兒子便雅憫沒有去。兒子們
到埃及糴糧的時候，被約瑟認了出來，約瑟故意把西緬留在
埃及，要他們把小兄弟便雅憫帶去，才把西緬釋放。兒子們
回到家裏，把這經過告訴雅各。雅各對他們說，『你們使我
喪失我的兒子；約瑟沒有了，西緬也沒有了，你們又要將便
雅憫帶去，這些事都歸到我身上了。』（四二 36。）在這裏，
我們看見一個溫柔的雅各，不是前些日子的雅各了。在這裏
有一個人，是在神手下過日子的人，是一天過一天失去他天
然生命的人；他在神面前，變成一個溫柔、有愛心的人。
由於那地的饑荒甚大，他們從埃及帶來的糧食已經喫盡了，
如果再要去糴糧，那就要按著埃及的那一位宰相所說的，非把
便雅憫帶去不可。雅各現在沒有辦法了，連最心愛的一個小兒
子也不得不讓他去了。到這裏，聖經記載說，『他們的父親以
色列說，若必須如此…。』（四三 11。）聖經稱他的名字爲以
色列了。『若必須如此，』這句話顯出他現在是一個溫柔的人
了，不再作一個堅持的人了。在前些日子，他要怎樣就怎樣，
2062 亞伯拉罕以撒雅各的神 - 第 129 頁
Jacob began to turn into a compassionate person. When his sons were feeding the
flock away from home, he sent Joseph to inquire after them. Here we see that he was
an elderly person who loved and cared for the young ones. He was afraid that his sons
might get into mischief, and he sent Joseph to inquire after their welfare. He never
expected that Joseph would be sold or that his sons would deceive him by showing
him Joseph’s many-colored coat dipped in blood. Genesis 37:33 says, “And he knew
it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without
doubt rent in pieces.” What a great sorrow this was for an old man to repeat, “Joseph
is without doubt rent in pieces.” The next verses say, “And Jacob rent his clothes, and
put sackcloth upon his loins, and mourned for his son many days. And all his sons and
all his daughters rose up to comfort him; but he refused to be comforted; and he said,
For I will go down into the grave unto my son mourning. Thus his father wept for him”
(vv. 34-35). Step by step God took everything away from Jacob; step by step Jacob was
stripped. Even Joseph was taken from him. The record in the latter part of Genesis 37 is
truly sad and sorrowful. Once again Jacob was disciplined and tried in God’s hand. God
was making Jacob a person full of compassion and sympathy for others.
THE TENDER JACOB
Later, Joseph was made lord over Pharaoh’s house and governor over all the land
of Egypt. Jacob, on the other hand, was facing famine in the land of Canaan. When
Jacob was faced with this calamity, he sent his sons to buy corn in Egypt. Benjamin, his
youngest son, did not go. While his sons were buying food in Egypt, Joseph recognized
them. Joseph purposely detained Simeon. He would release him on the condition that
they bring Benjamin to him. When the sons returned home, they told Jacob all that had
befallen them, and Jacob said to them, “Me have ye bereaved of my children: Joseph is
not, and Simeon is not, and ye will take Benjamin away: all these things are against me”
(Gen. 42:36). Here we see a tender Jacob, not the Jacob of his former days. Here was
a man who lived under God’s hand, whose natural life disappeared day by day. Before
God he was transformed into a tender and loving person.
When the corn that had been brought from Egypt was eaten, they could go and
buy food only according to the condition laid out by the governor in Egypt: They had
to bring Benjamin with them. Jacob had no other way but to let his most treasured,
youngest son go. At this point the Bible records, “And their father Israel said unto
them, If it must be so...” (Gen. 43:11). Here the Bible calls his name Israel. The phrase
“if it must be so” indicates that he was now a tender person; he was no longer a
stubborn person. Formerly, he did whatever he wished, but no longer. His words, “if it
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 129
但是現在不然了。『若必須如此，你們就當這樣行…，』雅各
現在輭了，能聽別人的話了。『可以將這地，土產中最好的乳
香、蜂蜜、香料、沒藥、榧子、杏仁，都取一點收在器具裏，
帶下去送給那人作禮物。』現在這一個老人有好心了。『又要
手裏加倍的帶銀子，並將歸還在你們口袋內的銀子，仍帶在手
裏；那或者是錯了。』（12。）他現在要把錯得來的銀子還給
人了，不像從前那樣，老是要把別人的東西拿來當作自己的了。
『也帶著你們的兄弟，起身去見那人。』（13。）他答應讓便
雅憫也去了。雅各接下去說，『但願全能的神使你們在那人面
前蒙憐憫，釋放你們的那弟兄和便雅憫回來；我若喪了兒子，
就喪了吧。』（14。）現在的雅各，與從前的雅各完全兩樣了。
到這裏，神把他最後所心愛的也要拿去了，連最末了的一個兒
子便雅憫也必須離開他去了。他一生辛苦，到現在甚麼都沒有
了；這是神的剝奪。他說，我若喪了兒子，就喪了吧！我只有
一個盼望，但願全能的神，就是我在伯特利所認識的神，叫你
們在那人面前蒙憐憫，釋放你們的那弟兄和便雅憫回來。弟兄
姊妹，你如果坐在雅各的旁邊讀他的歷史，你還不能明白他；
但你如果進入雅各的裏面讀他的歷史，你就會明白現在的雅各
是一個怎樣的雅各了。他本來是一個那樣有本領、那樣詭計多
端的人，到了現在，竟然變成一個這麼輭、這麼溫柔、這麼有
愛心的人！從這裏，你能領會神在他身上作了多少工。
發亮的雅各
以上這些，還不彀顯出雅各的光亮，再下去，可以說是雅各發
亮的時候了。當他兒子們第二次從埃及回來的時候，告訴他說，『約
瑟還在，並且作埃及全地的宰相。』當時雅各心裏冰涼，因爲不信
他們。（四五 26。）後來看見約瑟打發來接他的車輛，就心裏甦
醒了。以色列說，『罷了，罷了，我的兒子約瑟還在，趁我未死以
先，我要去見他一面。』（28。）在這裏我們要注意聖經的記載：
甚麼時候稱他爲雅各，甚麼時候稱他爲以色列。我們在這裏看出他
已經是一個溫柔的人了。如果是二十年或者四十年以前的雅各，遇
見了這樣的事，恐怕要重重的責備他的兒子們說，你們爲甚麼欺騙
我這麼久！但是，他現在說，『罷了，罷了，我的兒子約瑟還在，
趁我未死以先，我要去見他一面。』在這裏我們摸著溫柔，在這裏
我們摸著成熟，在這裏我們摸著一個經火煉過的性格。現在，已經
有聖靈的組織在雅各裏面，是從前的那個雅各所沒有的。
2062 亞伯拉罕以撒雅各的神 - 第 130 頁
must be so now, do this,” indicate that Jacob was now softened and was able to listen
to others. “Take of the best fruits in the land in your vessels, and carry down the man
a present, a little balm, and a little honey, spices and myrrh, nuts and almonds.” The
aged man was now full of kindness. “And take double money in your hand; and the
money that was brought again in the mouth of your sacks, carry it again in your hand;
peradventure it was an oversight” (v. 12). He wanted to return the money that was
taken before. This was unlike his past when he took the possessions of others as his
own. “Take also your brother, and arise, go again unto the man” (v. 13). He agreed to
let Benjamin go, saying, “And God Almighty give you mercy before the man, that he
may send away your other brother, and Benjamin. If I be bereaved of my children, I
am bereaved” (v. 14). This Jacob was entirely different from the former Jacob. God was
taking away his most treasured son; his youngest son, Benjamin, had to leave him! In
spite of all his life’s labor, he had nothing left. This was God’s stripping. He said, “If I
be bereaved of my children, I am bereaved.” He seemed to be saying, “I only have one
desire: May God Almighty, the God I knew at Bethel, give you mercy before that man,
and deliver your other brother and Benjamin home.” Brothers and sisters, if you read
Jacob’s history as an outsider, you may not understand him, but if you put yourself in
Jacob’s situation and read his history, you will realize what kind of person Jacob was
by this time. Formerly he was a capable, cunning, and supplanting person, but now
he had been transformed into a soft, tender, and loving person. How much work must
God have done on him!
THE SHINING JACOB
All the above is not enough to reveal Jacob’s shining brightness. From this point on,
Jacob became shining. When his sons returned from Egypt the second time and told
him, “Joseph is yet alive, and he is governor over all the land of Egypt,” Jacob’s heart
fainted because he did not believe them (Gen. 45:26). Later when he saw the wagons
which Joseph had sent to carry him, his spirit revived, and “Israel said, It is enough;
Joseph my son is yet alive: I will go and see him before I die” (v. 28). We need to note
when the Bible calls him Jacob and when it calls him Israel. He was already a tender
person. If he had been the Jacob of twenty or forty years earlier, he probably would
have severely scolded his sons under such circumstances. He might have said, “Why
have you cheated me for so long?” But he only said, “It is enough;...I will go and see
him before I die.” Here we touch gentleness, maturity, and a character refined by fire.
Within Jacob there was the constitution of the Holy Spirit which could not be found in
the former Jacob.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 130
 雖然雅各說，『我要去見他一面，』但是他在這裏發生
了一個問題：我真的可以下埃及去麼？我真的可以因約瑟
的緣故下埃及去麼？我的祖父亞伯拉罕到埃及去的時候犯
了罪，受了責備，然後回來；我的父親以撒遇見饑荒的時
候要下埃及去，神就顯現，警告他不可下埃及去，他聽從
神的吩咐，神就祝福他；我現在是繼續在亞伯拉罕、以撒
之後得著應許的，我能不能因著約瑟的緣故下埃及去呢？
不錯，約瑟是我所愛的，他在埃及作宰相，不能到我這裏
來，但是父子的天性能不能作我下埃及去的理由呢？我如
果到埃及去，神的命令要變作怎樣呢？神的應許要變作怎
樣呢？這一塊地－神的產業－要變作怎樣呢？我如果到埃
及去，會不會叫這一條線受攔阻呢？亞伯拉罕、以撒的那
一條線，怎麼能得著成功呢？這是問題。雅各怕自己會錯，
所以他來到別是巴，就停在那裏，向神獻祭。（四六 1。）
在這裏是雅各第一次大放光明的時候，是他從前所沒有
的。當他打發便雅憫往埃及去的時候，他說，『但願全能
的神使你們在那人面前蒙憐憫，釋放你們的那弟兄和便雅
憫回來，』那已經顯出他從前所沒有的情形了；現在他想
到神的應許、神的計畫、神的產業、神的約，他害怕，所
以他起身來到別是巴，『就獻祭給他父親以撒的神，』這
更顯出他與從前完全兩樣了。他獻祭，他的意思似乎對神
說，我是事奉你的，我所有的一切都在祭壇上，我去也可
以，不去也可以，我在你面前站在這一個地位上。我們看
下文神對他所說的話，就知道雅各那時候的感覺：『夜間
神在異象中對以色列說，雅各，雅各！他說，我在這裏。
神說，我是神，就是你父親的神，你下埃及去不要害怕。』
（2 ～ 3 上。）這就證明雅各在那時候是覺得懼怕的。感謝
神，這一個懼怕，顯出了神在他身上所已經作的工。雅各
擔心他可以不可以因約瑟的緣故而往埃及去。他在這裏所
達到的，是亞伯拉罕所沒有達到的，也是以撒所沒有達到
的。亞伯拉罕碰著饑荒的時候就自動往埃及去；以撒碰著
饑荒的時候也想要往埃及去，幸虧神攔阻了他；但是，在
這裏有一個人，神沒有攔阻他，是他自己停在半路，他自
己想到神的應許、神的約，就懼怕起來。他怎麼辦？他只
能作一件事，就是在神面前獻祭。祭壇是他應在的地方。
等到神對他說，『不要害怕，因爲我必使你在那裏成爲大
2062 亞伯拉罕以撒雅各的神 - 第 131 頁
Although Jacob said, “I will go and see him,” a question rose up within him. It seems
as if he was asking, “Can I really go down to Egypt? Can I truly go down to Egypt for
Joseph’s sake? My grandfather, Abraham, sinned while going down to Egypt. He was
reproached and he returned. My father Isaac wanted to go down to Egypt when he
met famine, but God appeared and warned him that he should not go down to Egypt.
He obeyed God’s commandment, and God blessed him. Now can I, who have inherited
the promises of Abraham and Isaac, go down to Egypt because of Joseph? Joseph is my
beloved, and he is governor over Egypt and cannot come to me, but is this natural tie of
father and son enough reason for me to go down to Egypt? If I go down to Egypt, what
will happen to God’s commandment? What will happen to God’s promises? What will
become of this land, God’s inheritance? Will this lineage be frustrated if I go down to
Egypt? How will the line of Abraham and Isaac be consummated?” This was a problem.
Jacob was afraid to be wrong in himself. Therefore, when he came to Beer-sheba, he
stopped and offered sacrifices to God (Gen. 46:1).
For the first time, Jacob shone more brightly than he ever did before. When he
sent Benjamin to Joseph, he said, “God Almighty give you mercy before the man,
that he may send away your other brother, and Benjamin.” This revealed a condition
in him that had not been present before. Now he thought of God’s promises, God’s
plan, God’s inheritance, and God’s covenant. He became fearful; therefore, he rose
up unto Beer-sheba “and offered sacrifices unto the God of his father Isaac.” This
shows that he was entirely different from before. He offered sacrifices and seemed
to say to God, “I am here to serve You; all that I have is on the altar. It is fine with
me whether I go or not. This is the position that I am standing on before You.” If we
look at what God said to him in the following passage, we can know Jacob’s feeling
at the time. “And God spoke unto Israel in the visions of the night, and said, Jacob,
Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not
to go down into Egypt” (vv. 2-3). This proves that Jacob was fearful. Thank God, this
fearfulness reveals what God had done in him. Jacob’s concern about whether or
not he could go down to Egypt for the sake of Joseph shows that he had attained
what Abraham and Isaac had not attained. Abraham went down to Egypt on his own
when he faced famine. Isaac also wanted to go down to Egypt when he met famine,
but fortunately God stopped him. But here was a man whom God did not stop. Jacob
stopped halfway by himself. He thought of God’s promises and God’s covenant and
became fearful. What should he do? He could do only one thing: offer up sacrifices
to God. The altar was the place for him. He waited until God said to him, “Fear not to
go down into Egypt; for I will there make of thee a great nation. I will go down with
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族。我要和你同下埃及去，也必定帶你上來，』（3 下～ 4，）
這樣，他才敢從別是巴起行。這就是聖靈的組織！他是另
外一個人了，與從前完全兩樣了。在這一個人裏面，已經
有聖靈的組織，已經有屬靈的站住，已經有屬靈的見證了。
站住地位的雅各
他到了埃及，見了約瑟的面，就住在歌珊地。後來約瑟就
引他去見法老。四十七章七節：『約瑟領他父親雅各進到法
老面前，雅各就給法老祝福。』這是一幅何等美麗的圖畫！
雅各雖然是宰相的父親，但是無論如何總比法老小一點。另
一面，雅各又是一個逃荒的人，一個逃難的人，他到法老的
地方來，還得靠法老得糧食，靠法老生活，他需要仰望於法
老的不知道有多少。如果是從前的雅各，他見了法老要怎麼
作呢？從前他碰著自己的哥哥的時候，尚且乞憐的稱哥哥爲
『我主』，稱自己爲『你僕人』；現在他去見一位埃及的國
王，那豈不是更要向法老恭維一番了麼？可是現在他與從前
完全兩樣了，他一進去，就替法老祝福。希伯來七章七節說，
『從來位分大的給位分小的祝福。』雅各一點不覺得自己現
在是一個逃難的，是一個逃荒的，他一點不覺得法老的地位
有多高多大。那個時候，雖然埃及是一個最強大的國家，法
老是這一個強國的國王，並且法老又是雅各的恩人，可是雅
各在法老面前並不失去他的地位。他看見，在屬世方面雖然
法老的位分是大的，但是在屬靈方面法老的位分卻是小的，
所以他能替法老祝福。這是他站住屬靈的地位。
『法老問雅各說，你平生的年日是多少呢？雅各對法老
說，我寄居在世的年日是一百三十歲，我平生的年日又少、
又苦，不及我列祖在世寄居的年日。』（創四七 8 ～ 9。）
雅各現在有感覺，他說，『我平生的年日又少、又苦，不
及我列祖，』他自己知道自己的光景，他一點不覺得自己
又大、又有本事。
『雅各又給法老祝福。』（10。）他臨走的時候，又給
法老祝福。我們讀到這裏，我們不能不說雅各是可愛的。
雅各這一個人的天性是好勝的、是自私的、是貪利的；現
在他在埃及，法老是他所祝福的，宰相是他的兒子，他很可以
2062 亞伯拉罕以撒雅各的神 - 第 132 頁
thee into Egypt; and I will also surely bring thee up again.” At that word he dared
to rise up from Beer-sheba. This was the constitution of the Holy Spirit! He was
another person, totally different from what he had been before. Inside this person
was the constitution, establishment, and testimony of the Spirit.
THE JACOB WHO KEPT HIS STANDING
He came to Egypt, saw Joseph, and settled in the land of Goshen. Then Joseph
presented him unto Pharaoh. Genesis 47:7 says, “And Joseph brought in Jacob his father,
and set him before Pharaoh: and Jacob blessed Pharaoh.” What a beautiful picture!
Although Jacob was the father of the governor, humanly speaking, he was still a little
lower than Pharaoh. Jacob was also a man fleeing from famine, a refugee. He came to
the land of Pharaoh to look to Pharaoh for his food and his living. How much he needed
to rely on Pharaoh! If this had been the former Jacob, what would he have done upon
meeting Pharaoh? When he met his own brother, he humbly addressed him as “my
lord” and referred to himself as “your servant.” When he came to the king of Egypt,
should he not have been even more flattering to Pharaoh? But he was totally different.
Upon entering, he blessed Pharaoh. Hebrews 7:7 says, “But without any dispute the
lesser is blessed by the greater.” Jacob did not have a sense that he was a refugee, a man
fleeing from famine. He was not affected by Pharaoh’s high and great position. Although
Egypt was the strongest country at that time and Pharaoh was the king of this great
country, as well as Jacob’s benefactor, Jacob did not lose his standing in the presence
of Pharaoh. Although to the world, Pharaoh’s position was high, Jacob knew that there
was nothing lofty about it spiritually. Therefore, Jacob could bless Pharaoh. Jacob kept
his spiritual standing.
“And Pharaoh said unto Jacob, How old art thou? And Jacob said unto Pharaoh, The
days of the years of my pilgrimage are a hundred and thirty years: few and evil have the
days of the years of my life been, and have not attained unto the days of the years of the
life of my fathers in the days of their pilgrimage” (Gen. 47:8-9). Jacob spoke with much
feeling: “Few and evil have the days of the years of my life been, and have not attained
unto the days of the years of the life of my fathers.” He knew his own condition. He did
not feel that he was great and capable at all.
“And Jacob blessed Pharaoh” (v. 10). Before he left he blessed Pharaoh again. When
we read this we can only say that Jacob was a lovable person.
By nature, Jacob was an emulous, selfish, and covetous person. Now in Egypt,
having blessed Pharaoh and having the governor as his son, he had a good opportunity
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從法老或者從兒子身上得著榮耀。但是他沒有這樣。晚年的雅
各，在迦南地如何是退到後面的，現在到了埃及也如何是退到
後面的。在這些年日之中，雅各還是簡簡單單的退到後面。如
果是從前的雅各，有了這樣一個好機會，不知道要作出甚麼事
來。從前他在沒有辦法的時候，還要想出辦法來；他遇見了那
樣吝嗇的拉班，還能設法搾出油來；但是，那樣的日子已經過
去了，雅各不再是雅各了，雅各已經是以色列了。
我們讀雅各晚年的歷史的時候，就要想到他早年的情形。
他早年是那樣忙碌，是那樣工於心計；可是他現在沒有多
少話說，沒有多少活動，他是退到後面去的以色列了。這
就是神的工作。許多時候，神最大的工作，就是作到我們
自己不活動，自己不說話，自己不出主張。神現在在雅各
裏面已經作成了祂的工作，所以我們看見雅各自己現在沒
有話說，沒有活動，甚麼都沒有了。
『越照越明，直到日午』
雅各在埃及住了十七年，他住在地上的日子快滿了。他
住在歌珊地十七年之久，沒有發生甚麼事情，就是簡簡單
單的過日子；但是他這十七年並不是在那裏生銹，而是在
那裏一直進步。他一天過一天更發亮，真是『越照越明，
直到日午』。他臨終時候的發亮，可以說是發亮到了頂點。
但願神給我們一個結局，也像他一樣。
『 雅 各 住 在 埃 及 地 十 七 年， 雅 各 平 生 的 年 日 是
一百四十七歲。以色列的死期臨近了，他就叫了他兒子約
瑟來，說，我若在你眼前蒙恩，請你把手放在我大腿底下，
用慈愛和誠實待我，請你不要將我葬在埃及；我與我祖我
父同睡的時候，你要將我帶出埃及，葬在他們所葬的地方。
約瑟說，我必遵著你的命而行。』（四七 28 ～ 30。）
這很希奇，雅各住在埃及地的時候，從來沒有對他的兒子
說，你應當給我怎樣住，你應當給我怎樣生活，可是現在他卻
對他兒子說，『我與我祖我父同睡的時候，你要將我帶出埃
及，葬在他們所葬的地方。』他在埃及地沒有注意喫甚麼、穿
甚麼，他對於這些都沒有問題；兒子給他甚麼，他就接受甚麼。
但是，他對於他死後該葬在甚麼地方這一個問題不能放鬆，因
爲這一個問題與神的應許發生關係，與神所應許的地發生關
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to gain recognition from Pharaoh and his son. But he did not do this. Just as the aged
Jacob retreated to the background in the land of Canaan, he stepped back in Egypt.
During those years, Jacob receded to the background in a simple way. If he had been the
former Jacob, we do not know what he would have done with such a good opportunity.
Previously, he looked for ways even when he had no way. When he met the miserly
Laban, he could still find ways to squeeze something out of him. However, those days
were gone. Jacob was not Jacob any longer. He had become Israel.
We must read the history of Jacob in his later years in the light of his condition in
his early years. In the early years he was busy and calculating. But in his later years
he did not speak much, and he was not active. He was the Israel who had receded to
the background. This was the work of God. Many times, God’s greatest work consists
of stopping us from our own activity, speaking, and proposals. God had completed His
work in Jacob. Therefore, we now find Jacob saying nothing, doing nothing, and being
stripped of everything.
“SHINETH MORE AND MORE UNTO THE PERFECT DAY”
Jacob lived in Egypt for seventeen years. His days on earth were coming to an end.
During the time he lived in the land of Goshen, not much happened to him; he just lived
a simple life. However, he did not become rusty during those seventeen years; he was
progressing all the time. Day by day he shone brighter and brighter. Indeed he shone
more and more unto the perfect day. His death marked the time of the zenith of his
shining. We pray that God would give us an ending similar to his.
Genesis 47:28-30 says, “And Jacob lived in the land of Egypt seventeen years: so the
whole age of Jacob was a hundred forty and seven years. And the time drew nigh that
Israel must die: and he called his son Joseph, and said unto him, If now I have found grace
in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me;
bury me not, I pray thee, in Egypt: but I will lie with my fathers, and thou shalt carry me
out of Egypt, and bury me in their burying place. And he said, I will do as thou hast said.”
It is interesting to note that while Jacob was in the land of Egypt, he never told
his son what kind of dwelling or living he wanted. But now he said to his son, “I
will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their
burying place.” He did not care about eating and clothing in the land of Egypt. He
was not bothered by these things. He accepted whatever his son gave him. However,
regarding his burial place after his death, he was very particular because this was
related to God’s promise, the land of God’s promise, and the kingdom God would
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 133
係，與神所要立的國發生關係。他注意他死後的問題。從前雅
各是一個只顧自己利益的人，但是現在他所注意的不是個人利
益的問題，而是關於神與他的家所立的約的問題，也就是亞伯
拉罕、以撒、和雅各在神的見證中所站的地位的問題。從前的
雅各，是一個很厲害的雅各，曾責備過兒子西緬和利未；（三四
30；）現在呢，他溫柔的叫了他的兒子約瑟來。從前約瑟把夢
見太陽、月亮、與十一個星向他下拜的事告訴雅各的時候，雅
各責備他說，『難道我和你母親、你弟兄，果然要來俯伏在地，
向你下拜麼？』（三七 10。）現在他叫他的兒子約瑟來，不
是用責備的口氣，而是溫柔的對他說，『我若在你眼前蒙恩，』
這個人真是成熟了。他說，『請你把手放在我大腿底下，用慈
愛和誠實待我，請你不要將我葬在埃及。』他用最溫柔的話，
說出最重要的事。他說，『我與我祖我父同睡的時候，你要將
我帶出埃及，葬在他們所葬的地方。』從這些話中，我們看見
神在雅各身上已經組織出一個新的性格來了。
下面一件事很寶貴：『於是以色列在牀頭上敬拜神。』
（四七 31。）『在牀頭上』或作『扶著杖頭』；希伯來書
也引這句話說，『扶著杖頭敬拜神。』（十一 21。）我們
相信，從他瘸腿以後，他就需要柺杖了。柺杖，一面說出
他是一個瘸腿的人，另一面也說出他是一個旅客。現在他
扶著杖頭敬拜神，他的意思就是對神說，你在我身上所作
的，沒有一件不是最好的，所以我要敬拜你。
到創世記四十八章，他生病了。約瑟帶著兩個兒子來看
他。雅各對約瑟說，『全能的神曾在迦南地的路斯向我顯
現，賜福與我。對我說，我必使你生養眾多，成爲多民，
又要把這地賜給你的後裔，永遠爲業。』（3 ～ 4。）他認
識神的名－『全能的神。』現在他所記得的，不是他怎樣
與他的哥哥相爭，怎樣得著長子的名分，怎樣得著他哥哥
的祝福等等；現在他所記得的，乃是他與神的關係。
接下去他說，『我未到埃及見你之先，你在埃及地所生
的以法蓮和瑪拿西，這兩個兒子是我的；正如流便和西緬
是我的一樣。你在他們以後所生的，就是你的，他們可以
歸於他們弟兄的名下得產業。至於我，我從巴旦來的時候，
拉結死在我眼前，在迦南地的路上，離以法他還有一段路
程，我就把她葬在以法他的路上；以法他就是伯利恆。』
（5 ～ 7。）這是他所記念的事。在這裏，我們摸著他這一
2062 亞伯拉罕以撒雅各的神 - 第 134 頁
establish. Previously, Jacob was a man who only cared for his own profit. However,
now he was not concerned about personal comfort, but about the covenant between
God and His house, that is, the position which Abraham, Isaac, and Jacob occupied
in God’s testimony. The former Jacob was a crafty person who upbraided his sons
Simeon and Levi. The present Jacob mildly called his son Joseph to come. Previously,
when Joseph told Jacob about his dream of the sun, moon, and eleven stars bowing
down to him, Jacob rebuked him and said to him, “Shall I and thy mother and thy
brethren indeed come to bow down ourselves to thee to the earth?” (Gen. 37:10).
Now he called his son and gently, not disapprovingly, said, “If now I have found
grace in thy sight...” This man was indeed mature. He said, “Put, I pray thee, thy
hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in
Egypt.” He uttered the most important things with the most tender words. He said,
“But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in
their burying place.” These words show us that God had constituted a new character
in Jacob.
The following words are very precious: “And Israel bowed himself upon the bed’s
head” (v. 31). “Upon the bed’s head” corresponds to “leaning on the top of his staff,”
which is quoted in the book of Hebrews (11:21). We believe that since the time he
became lame he carried a staff. On the one hand, the staff spoke of his lameness. On the
other hand, it indicated that he was a sojourner. Now he worshipped God while leaning
on the top of his staff. By this he was saying to God, “Everything that You have done
with me is the best that could be. Therefore, I worship You.”
In chapter forty-eight he became sick, and Joseph brought his two sons to visit him.
Jacob said to Joseph, “God Almighty appeared unto me at Luz in the land of Canaan, and
blessed me, and said unto me, Behold, I will make thee fruitful, and multiply thee, and I
will make of thee a multitude of people; and will give this land to thy seed after thee for
an everlasting possession” (vv. 3-4). He recognized God’s name as “God Almighty.” He did
not remember how he competed with his brother, how he gained the birthright, or how
he took his brother’s blessing, etc. All he remembered was his relationship with God.
He continued to say, “And now thy two sons, Ephraim and Manasseh, which were
born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; as
Reuben and Simeon, they shall be mine. And thy issue, which thou begettest after them,
shall be thine, and shall be called after the name of their brethren in their inheritance.
And as for me, when I came from Padan, Rachel died by me in the land of Canaan in
the way, when yet there was but a little way to come unto Ephrath: and I buried her
there in the way of Ephrath; the same is Bethlehem” (vv. 5-7). These were the things
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個人；我們摸著他如何對神，我們也摸著他如何作人。這
很清楚的顯出，他現在與從前不同了，他現在是一個有感
覺的人了，是一個溫柔的人了。
『以色列看見約瑟的兩個兒子，就說，這是誰？約瑟對他父
親說，這是神在這裏賜給我的兒子；以色列說，請你領他們到
我跟前，我要給他們祝福。』（8 ～ 9。）當他爲約瑟兩個兒
子祝福的時候，他把右手按在以法蓮頭上，左手按在瑪拿西頭
上。本來以法蓮是次子，瑪拿西是長子，現在以色列卻把右手
按在次子的頭上，把左手按在長子的頭上，剛好掉一個次序。
約瑟看見了，就說，『我父不是這樣。』（18。）以色列怎樣
說？他說，『我知道，我兒我知道。』（19。）這給我們看見，
以撒所不知道的，他知道，他比以撒清楚得多。以撒祝福小兒
子，是受了小兒子的騙而祝福的；以色列祝福約瑟的次子，是
他自己知道而祝福的。以撒年老眼睛花了，以色列年老眼睛也
花了；以撒外面的眼睛花了，裏面的眼睛也花了，但是以色列
外面的眼睛雖然花了，裏面的眼睛卻並沒有花。以色列說，『我
知道，我兒我知道。』他知道神要立以法蓮在瑪拿西以上，神
要大的服事小的。在這裏有一個人進到神的思想裏去了。在這
裏有一個人與神有交通到一個地步，認識神到一個地步，能彀
勝過身體的輭弱，外面的眼睛所不能看見的，裏面的眼睛卻能
看得見，以色列的發亮真是到極點了！
祝福完了的時候，雅各就給他們看見，埃及不是他們的家：
『以色列又對約瑟說，我要死了，但神必與你們同在，領你們
回到你們列祖之地。』（21。）他的意思就是說，雖然你們在
埃及很發達，但埃及不過是你們寄居的地方；我們有神的目的，
我們有神的應許，我們是神的子民，在我死了以後，神必與你
們同在，領你們回到迦南地去，你們要達到神的目的。
最後，雅各叫了他的兒子們來，把他們日後必遇的事，
一起都告訴他們。他把十二個兒子將來的事說出來的時候，
也題到他們已往的行爲。他這樣說是不容易的，因爲他說
兒子們已往的情形，就使他想到自己本來的面目。兒子們
總是多多少少像父親的，所以他說到他們的輭弱，說到他
們的乖僻，說到他們的污穢，好像都是說到他自己。他說
到兒子們已往的情形，實在就是說到他自己已往的情形。
他說到兒子們的前途，也不一定都是光明的。但是，他還
是很表同情的說，滿了慈愛的說。
2062 亞伯拉罕以撒雅各的神 - 第 135 頁
he remembered. Here we touch his person. We see his attitude toward God and his
attitude before men. This shows us clearly that he was now a different person, one with
feeling and tenderness.
“And Israel beheld Joseph’s sons, and said, Who are these? And Joseph said unto
his father, They are my sons, whom God hath given me in this place. And he said, Bring
them, I pray thee, unto me, and I will bless them” (vv. 8-9). When he blessed Joseph’s
two sons, he laid his right hand on Ephraim’s head and his left hand on Manasseh’s
head. Although Ephraim was the younger and Manasseh was the firstborn, Israel laid
his right hand on the head of the younger one and his left hand on the head of the
firstborn, reversing the order. When Joseph saw this, he said, “Not so, my father.” What
did Israel say? He said, “I know it, my son, I know it.” This shows us that Jacob knew
what Isaac did not know; he was clearer than Isaac. When Isaac blessed his younger
son, he was deceived into blessing him, but Israel was clear about what he was doing
when he blessed Joseph’s younger son. Both Isaac’s and Israel’s eyes were dim because
of age, but Israel’s inner eyes were not dim. Israel said, “I know it, my son, I know it.”
He knew that God wanted to set Ephraim before Manasseh, that God wanted the older
one to serve the younger. Here was a man who had entered into God’s thoughts. Here
was a man who had fellowshipped with God to such an extent and who had known
God to such an extent that he could overcome the weakness of his body. What his
physical eyes could not see, his inner eyes could see. The shining of Israel had indeed
reached the zenith!
After giving the blessing, he showed them that Egypt was not their home. “And
Israel said unto Joseph, Behold, I die; but God shall be with you, and bring you again
unto the land of your fathers” (v. 21). He was saying, “Although you are prospering
in Egypt, Egypt is only a place where you sojourn. We have God’s purpose and God’s
promise, and we are God’s people. After I die, God will be with you to lead you back to
Canaan. You must reach God’s purpose.”
At the end, Jacob gathered his sons together to tell them the things that would
happen to them in the future. In prophesying concerning his twelve sons, he touched
incidents of their past. It was not easy for him to speak this way because as he talked
about their past, it reminded him of his own past. A son more or less bears the
resemblance of his father. Therefore, when Jacob spoke of his sons’ weaknesses, evil,
and uncleanness, it was like speaking about himself. Jacob’s words concerning his
sons’ past were actually descriptions of his own past. What he said about his sons’
future was not all that positive. Nevertheless, his speaking was compassionate and
full of kindness.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 135
 在這裏，我們只要看一件事，就能看見現在的雅各怎樣
與從前的雅各不同。從前在示劍，因著底拿受辱的事，西
緬和利未把示劍和城中的男丁都殺死的時候，雅各對西緬
和利未說，『你們連累我，使我在這地的居民中，就是在
迦南人，和比利洗人中，有了臭名，我的人丁旣然稀少，
他們必聚集來擊殺我，我和全家的人，都必滅絕。』（三四
30。）這是他在示劍的時候所說的。但是現在他說到這件
事的時候，是這樣說，『西緬和利未是弟兄，他們的刀劍
是殘忍的器具。我的靈阿，不要與他們同謀，我的心哪，
不要與他們聯絡，因爲他們趁怒殺害人命，任意砍斷牛腿
大筋；他們的怒氣暴烈可咒；他們的忿恨殘忍可詛！』（四九
5 ～ 7。）他現在所看見的，不是他個人利害得失的問題，
而是罪惡的問題。從前他注意的是個人的利害得失，他想，
你們這樣作，如果示劍同族的人起來復仇，那怎麼辨？現
在呢，他說，『不要與他們同謀，』意思就是說，我不能
有分於這種殺人害命的事，這種殘忍的事是可咒詛的。我
們在這裏看見一個新的雅各，是洗過的、是乾淨的、是新
鮮的。他已經得著一個新的性格，是他從前所沒有的。
『但必判斷他的民，作以色列支派之一。但必作道上的
蛇，路中的虺，咬傷馬蹄，使騎馬的墜落於後。』（16 ～
17。）他說到但的將來是不好的，在各方面都是毒的，有
許多背叛的事要從但出來。說到這裏，他立刻說，『耶和
華阿，我向來等候你的救恩！』（18。）他的意思就是說，
這一種背叛的事，我沒有辦法，我只有等候神的救恩。這
些話顯出了他新的性格：他一面說豫言，一面說他等候神
的救恩。
創世記四十九章是雅各對於他十二個兒子的豫言，後來
這十二個支派的豫言都一一應驗。在這裏，雅各是作先知，
他進入了神的思想，明白神的思想，把神所要作的事告訴
他的兒子們。可見雅各比亞伯拉罕知道得更多，比以撒也
知道得更多。他能把以法蓮和瑪拿西，以及十二個支派將
來所要遭遇的事，都說出來。這一點證明他是一個與神有
交通的人，是一個與神有來往的人。
雅各在起頭是一個一點盼望都沒有的人，可是，神就在
那樣狡猾、那樣詭計多端、那樣憑著自己意思去行的雅各
的身上，竟然能彀造出一個器皿來。我們越讀雅各晚年的
2062 亞伯拉罕以撒雅各的神 - 第 136 頁
We only need to consider one thing to find out the great difference between this
person and the Jacob of the past. When Simeon and Levi slew all the males in the city
because of the incident with Dinah, Jacob said to Simeon and Levi, “Ye have troubled
me to make me to stink among the inhabitants of the land, among the Canaanites
and the Perizzites: and I being few in number, they shall gather themselves together
against me, and slay me; and I shall be destroyed, I and my house” (Gen. 34:30). This
was what he said at Shechem. But now he mentioned it in another way: “Simeon and
Levi are brethren; instruments of cruelty are in their habitations. O my soul, come
not thou into their secret; unto their assembly, mine honor, be not thou united: for
in their anger they slew a man, and in their self-will they digged down a wall. Cursed
be their anger, for it was fierce; and their wrath, for it was cruel” (49:5-7). What he
saw now was not related to his personal interests but to sin and evil. Previously, he
focused on self-profit, gains, and losses. He thought, “What shall we do if the race
of Shechem rises up and takes revenge on us for what you have done?” But now,
he said, “Come not thou into their secret.” This means that he could not take part
in such slaying and killing, that such cruelty was to be cursed. Here we see a new
Jacob, one who was washed, pure, and new. He possessed a new character which he
did not have before.
“Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent
by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall
backward” (vv. 16-17). His prophecy concerning Dan’s future was not that good; Dan
would be serpentine in every respect and much rebellion would come out of him. At
this point he immediately said, “I have waited for thy salvation, O Lord” (v. 18). He
meant, “I cannot do anything about this kind of rebellion; I can only wait for God’s
salvation.” These words reveal his new character. While he was prophesying, he was
waiting for God’s salvation.
Genesis 49 contains Jacob’s prophecies concerning his twelve sons. Eventually, all
the prophecies regarding these twelve tribes came true. Jacob was a prophet. He had
entered into and understood God’s mind, and he told his sons what God would do.
Jacob knew more than Abraham and Isaac. He was able to foretell the things that would
happen to Manasseh, Ephraim, and the twelve tribes. This proves that he was a man
who fellowshipped and communicated with God.
Jacob was a hopeless person in his early years, but God nevertheless made a vessel
out of him. He made a vessel out of the cunning, scheming, and self-willed Jacob. The
more we read about Jacob’s later years, the more we sense his loveliness. Here was a
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 136
歷史，就越覺得雅各可愛。在這裏有一個人被神打碎了。
這是聖靈的組織，這是神一步一步在他身上作了工。所以
到最末了的時候，我們只得承認說，神是有智慧的，神是
有恩典的，神是有忍耐的，神必要作成祂自己的工。
雅各說完豫言的時候，聖經記載說，『這一切是以色列
的十二支派。』（28。）可見雅各臨死的時候，十二個支
派已經擺在那裏了，神的子民已經擺在那裏了。弟兄姊妹，
神在今天也是要得著一班子民，作祂的器皿，成功祂自己
的目的，叫地上的萬族都因他們得福。神藉著以色列所作
的事，是豫表神藉著教會所要作的事。教會的使命，就是
要作神恢復的工作。教會是神在恢復的工作中所用的器皿。
教會要作神恢復工作的器皿，教會就得認識亞伯拉罕的神、
以撒的神、雅各的神。這並不是說我們中間需要有人作亞
伯拉罕，有人作以撒，有人作雅各；這乃是說，亞伯拉罕
的神、以撒的神、和雅各的神都是我們所必須認識的。當
我們都認識的時候，才能作神的器皿來達到神的目的。
所以，我們千萬不要以爲有了一點屬靈的經歷就可以滿
意了。從神的話語來看，神要我們有三方面的經歷－亞伯
拉罕的認識父，以撒的享受，雅各所受的管治。這三個都
是專一的經歷，都是專一的認識，不是字句的道理。神總
得給我們異象，神總得給我們啓示，神總得給我們聖靈的
管治，然後神才能把我們一步一步的帶領到作神的器皿，
達到祂所要達到的目的。但願神賜恩給我們，使我們能有
清楚的看見。
2062 亞伯拉罕以撒雅各的神 - 第 137 頁
man who was broken by God. Here was the constitution of the Holy Spirit. This was the
result of God’s work on him step by step. We can only say that our God is full of wisdom,
grace, and patience. He will always finish His work.
After Jacob finished his prophecies, the Bible records, “All these are the twelve tribes
of Israel” (v. 28). By the time Jacob was dying, the twelves tribes were formed; God’s
people was formed. Brothers and sisters, today God is also after a group of people to be
His vessel to accomplish His purpose. Through such a group of people, all the nations
on the earth will be blessed. What God did through Israel typifies what God wants to do
through the church. The commission of the church is to accomplish the work of God’s
recovery. The church is God’s vessel in His recovery work. To be the vessel in God’s
recovery work, the church needs to know the God of Abraham, the God of Isaac, and the
God of Jacob. This does not mean that we need someone to be an Abraham, an Isaac,
and a Jacob separately. It means that we must all know the God of Abraham, the God
of Isaac, and the God of Jacob. After we have known Him, we will become His vessel to
accomplish His purpose.
We must never be satisfied with a little spiritual experience. The Word of God
tells us that God wants us to be experienced in three aspects: in knowing the Father
as Abraham did, in enjoying God as Isaac did, and in being disciplined by God as
Jacob was. All these three are definite experiences and definite knowledge; they are
not doctrines or letters. God intends to give us the vision, the revelation, and the
discipline of the Holy Spirit so that He can lead us on step by step until we become
the vessel for the accomplishment of His purpose. May God give us the grace to have
such a clear vision.
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 137
 第十二章 CHAPTER TWELVE
聖靈的組織 THE CONSTITUTION OF THE SPIRIT
讀經： Scripture Reading:
希伯來書十二章五至七節：『你們又忘了那勸你們如同 Heb. 12:5-7 And you have completely forgotten the exhortation which reasons with
勸兒子的話，說，『我兒，你不可輕看主的管教，被祂責 you as with sons, "My son, do not regard lightly the discipline of the Lord, nor faint when
備的時候，也不可灰心；因爲主所愛的祂必管教，又鞭打 reproved by Him; For whom the Lord loves He disciplines, and He scourges every son
凡所收納的兒子。』你們所忍受的，是神管教你們，待你 whom He receives." It is for discipline that you endure; God deals with you as with sons.
們如同待兒子；焉有兒子不被父親管教的呢？』 For what son is there whom the father does not discipline?
九至十一節：『再者，我們曾有生身的父管教我們，我 9-11 Furthermore we have had the fathers of our flesh as discipliners and we
們尚且敬重他，何況萬靈的父，我們豈不更當順服祂得生 respected them; shall we not much more be in subjection to the Father of spirits and
麼？生身的父都是暫隨己意管教我們；惟有萬靈的父管教 live? For they disciplined for a few days as it seemed good to them; but He, for what is
我們，是要我們得益處，使我們在祂的聖潔上有分。凡管 profitable that we might partake of His holiness. Now no discipline at the present time
教的事，當時不覺得快樂，反覺得愁苦；後來卻爲那經練 seems to be a matter of joy, but of grief; but afterward it yields the peaceable fruit of
過的人，結出平安的果子，就是義。』 righteousness to those who have been exercised by it.
加拉太書五章二十二至二十三節：『聖靈所結的果子， Gal. 5:22-23 But the fruit of the Spirit is love, joy, peace, long-suffering, kindness,
就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、溫柔、 goodness, faithfulness, Meekness, self-control; against such things there is no law.
節制；這樣的事，沒有律法禁止。』
四章十九節：『我小子阿，我爲你們再受生產之苦，直 4:19 My children, with whom I travail again in birth until Christ is formed in you,
等到基督成形在你們裏面。』（原文。）
哥林多前書三章十二節：『若有人用金、銀、寶石，草、 1 Cor. 3:12 But if anyone builds upon the foundation gold, silver, precious stones,
木、禾稭，在這根基上建造。』 wood, grass, stubble,
十四節：『人在那根基上所建造的工程，若存得住，他 14 If anyone's work which he has built upon the foundation remains, he will receive
就要得賞賜。』 a reward;
創世記二章十二節：『並且那地的金子是好的；在那裏 Gen. 2:12 And he looked this way and that, and when he saw that there was no one
又有珍珠和紅瑪瑙。』 there, he struck the Egyptian down and hid him in the sand.
腓立比書四章十一至十二節：『我並不是因缺乏說這話， Phil. 4:11-12 Not that I speak according to lack, for I have learned, in whatever
我無論在甚麼景況，都可以知足，這是我已經學會了；我 circumstances I am, to be content. I know also how to be abased, and I know how to
知道怎樣處卑賤，也知道怎樣處豐富，或飽足、或飢餓， abound; in everything and in all things I have learned the secret both to be filled and to
或有餘、或缺乏，隨事隨在，我都得了祕訣。』 hunger, both to abound and to lack.
雅各的神，就是說到聖靈如何管治雅各，如何對付雅各 The title “the God of Jacob” implies how the Holy Spirit disciplined Jacob, how He
的天然生命，如何把基督組織在雅各裏面，如何在雅各身 dealt with Jacob’s natural life, how He constituted Christ into Jacob, and how He bore

2062 亞伯拉罕以撒雅各的神 - 第 138 頁 THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 138
上結出聖靈的果子來。我們要認識雅各的神，就是要認識
聖靈的組織，聖靈的果子。我們要認識雅各的神，就得讓
聖靈在我們身上作祂所要作的工，讓祂對付我們的天然生
命，把基督組織在我們裏面，在我們身上結出聖靈的果子
來，使我們也成爲神的見證的器皿。
神對付我們的天然生命，是要把我們領到聖靈的雕刻、
聖靈的製作、聖靈的組織裏去。甚麼叫作組織？組織的
意思就是經緯交貫，編製結合在一起。聖靈的組織，意
思就是聖靈把基督組織在我們裏面，使我們和基督成爲
一個。所以，聖靈的組織是比基督作我們的生命更進一
步的。基督作我們的生命，這是根基；聖靈把基督組織
在我們裏面，這是成熟。基督作我們的生命，這是基督
在我們裏面代替我們活；聖靈把基督組織在我們裏面，
這是基督的性格成了我們的性格。神對付我們天然生命
的目的，就是要我們得著聖靈的組織。認識以撒的神，
是神把基督分給我們享受；認識雅各的神，是聖靈把基
督組織在我們裏面，像刺繡那樣繡在我們裏面，組織在
我們裏面。
有分於神的聖潔
希伯來十二章十節說，『萬靈的父管教我們，是要我們
得益處，使我們在祂的聖潔上有分。』神對付我們，聖靈
在我們身上一步一步的作工，帶領我們經過許多艱難困苦
的事，目的就是要『使我們在祂的聖潔上有分』。這裏所
說的『祂的聖潔』，並不是林前一章三十節所說的聖潔。
林前一章所說的聖潔是說基督是我們的聖潔，基督成爲我
們的聖潔。希伯來十二章所說的，是萬靈的父使我們經過
管教、經過試煉，使我們有分於神的聖潔。這一個聖潔，
是我們在試煉中生出來的，是我們在管教中被雕刻出來的，
是我們在各種各樣艱苦、爲難的環境中被聖靈製造出來的。
『凡管教的事，當時不覺得快樂，反覺得愁苦；後來卻爲
那經練過的人，結出平安的果子，就是義。』（11。）這
是聖靈在我們裏面工作的結果。
有的基督徒天然的生命最喜歡顯露自己，正像希西家那
樣，喜歡把一切所有的都顯露給人看。（王下二十 12 ～
13。）神醫好了他某一種病，他就是老是『作見證』給別
2062 亞伯拉罕以撒雅各的神 - 第 139 頁
the fruit of the Spirit in Jacob. If we want to know the God of Jacob, we have to know
the constitution by the Spirit and the fruit of the Spirit. If we want to know the God of
Jacob, we need to allow the Spirit to perform His work in us, to deal with our natural
life, to constitute Christ into our inward being, and to bring forth the fruit of the Spirit
in us so that we can become the vessels of God’s testimony.
God deals with our natural life for the purpose of ushering us into the carving work
of the Spirit, the processing by the Spirit, and the constituting of the Spirit. What is the
meaning of constitution? The constitution referred to here is a vertical and horizontal
interweaving of knitwork. The constitution of the Spirit means that the Spirit constitutes
Christ into our being to the point that we and Christ become one. Therefore, the constitution
of the Spirit is one step more advanced than Christ being our life. Christ being our life is the
foundation; the Spirit constituting Christ into our being is maturity. Christ being our life is
Christ within us living for us. The constitution of the Spirit is the constituting of Christ into
us to the extent that Christ’s character becomes our character. God’s goal in dealing with
our natural life is that we would have the constitution of the Spirit. The knowledge of the
God of Isaac is a knowledge of the God who has given Christ to us for our enjoyment. The
knowledge of the God of Jacob is the knowledge of the Spirit who is constituting Christ into
our being. This condition is like the weaving and constituting of an embroidery work.
PARTAKING OF GOD’S HOLINESS
Hebrews 12:9-10 says, “The Father of spirits...disciplined...for what is profitable that
we might partake of His holiness.” God deals with us and the Spirit works in us step
by step, leading us through many hardships and distressing situations for the purpose
of making us partakers of “His holiness.” “His holiness” here is not the “sanctification”
spoken of in 1 Corinthians 1:30. The sanctification in 1 Corinthians 1 is a matter of
Christ being our sanctification; Christ is made sanctification to us. Hebrews 12 speaks
of the Father of spirits who takes us through disciplines and trials so that we may
partake of His holiness. Such a holiness is produced through our trials. It is wrought
out of discipline and produced by the Spirit through all the difficult and adverse
environments we encounter. “Now no discipline at the present time seems to be a
matter of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to
those who have been exercised by it” (Heb. 12:11). This is the result of the work of the
Holy Spirit in us.
The natural life of some Christians is inclined to exhibition. They are like Hezekiah,
who was fond of showing off all that he had to others (2 Kings 20:12-13). When God
heals them of a particular kind of sickness, they incessantly “testify” of this matter
THE GOD OF ABRAHAM, ISAAC, AND JACOB - Page 139
人聽，其實不是作見證，只是閒談而已。不久，他那個病
又回來了。這是因爲他自己喜歡顯露，所以神的管教立刻
來到。等到有一天，他自己不知不覺的不喜歡顯露自己了，
自然而然這一種顯露的『見證』也就不作了。不是他咬緊
牙關的立志說，從今以後不作了，乃是他被神對付到一個
地步，自然而然結出平安的果子來，自然而然的不作了。
這一個就是聖靈的組織。神不只把基督分給我們，作我們
的生命，神並且要把基督組織在我們裏面，作我們的性格。
基督作我們的生命，這是根基；到了有一天，基督的性情
變作我們的性情，這個叫作聖靈的組織。聖靈來對付我們
天然的生命，目的就是要在我們身上產生出一個新的性格
來。所以，神要藉著各種各樣的方法來管教我們，使我們
有分於神的聖潔，使我們結出平安的果子來。
這也就是雅各的歷史所告訴我們的。雅各不只認識神是
一切的起頭，是一切的能力，他並且有了一個新的性格。
神在他身上工作，把基督的性格組織在他身上，使基督的
性格成爲他的性格。所以雅各到晚年的時候，與從前完全
不同了，因爲基督的性格已經組織在他裏面了。
聖靈所結的果子
加拉太五章二十二至二十三節說，『聖靈所結的果子，
就是仁愛、喜樂、和平、忍耐、恩慈、良善、信實、溫柔、
節制。』這給我們看見，『仁愛、喜樂、和平、忍耐、恩慈、
良善、信實、溫柔、節制，』不是聖靈分給我們的美德，
乃是聖靈在我們身上結出來的果子。聖靈的果子的意思，
就是基督在我們身上，因著聖靈工作的緣故，被我們消化
吸收，變作我們自己的性格、自己的特點，這一個叫作聖
靈的果子。這也就是我們在前面所說的，聖靈把基督組織
在我們裏面。聖靈在我們身上要作一個工，對付我們的天
然生命，並且把基督組織在我們裏面，使基督的性格成爲
我們的性格，在我們身上自然而然活出『仁愛、喜樂、和平、
忍耐、恩慈、良善、信實、溫柔、節制』來，自然而然結
出聖靈的果子來。這是神要我們認識的。
基督成形在裏面
2062 亞伯拉罕以撒雅各的神 - 第 140 頁
to others. Actually this is not testifying, but idle talking, and the particular sickness
often returns because these people are prone to show themselves off; therefore, God
has to discipline them. When they eventually become tired of their exhibition, they
will spontaneously stop their bragging “testimonies.” They will not need to grit their
teeth and make up their minds to not brag anymore. They will have been dealt with by
God to such an extent that the peaceable fruit has been produced spontaneously, and
they no longer act the way they once did. This is the constitution of the Spirit. God has
not only given Christ to us to be our life, but He is constituting Christ into our being
to be our character. Christ being our life is the foundation, while the nature of Christ
becoming our nature is the constitution of the Spirit. The Spirit deals with our natural
life with the purpose of producing a new character in us. God uses all kinds of ways to
discipline us so that we may partake of His holiness and bring forth the peaceable fruit
of righteousness.
This is what the history of Jacob shows. Jacob not only knew that God is the
beginning of everything and the strength behind everything; he also acquired a new
character. God worked on him and constituted Christ’s character into him so that
Christ’s character became his character. In his later years, Jacob was entirely changed
because Christ’s character was constituted into him.
THE FRUIT OF THE SPIRIT
Galatians 5:22-23 says, “But the fruit of the Spirit is love, joy, peace, longsuffering,
kindness, goodness, faithfulness, meekness, self-control.” This shows us that “love,
joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control”
are not virtues given to us by the Holy Spirit, but are fruit borne by the Holy Spirit
in us. The fruit of the Holy Spirit means that something of Christ is assimilated by
us through the work of the Holy Spirit with the result that these things become our
character and our characteristics. This is the meaning of the fruit of the Spirit. This
is what we mean when we say that the Holy Spirit is constituting Christ into us.
The Holy Spirit is doing one work in us, which is to deal with our natural life and to
constitute Christ in us, making Christ’s character our character so that spontaneously
“love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-
control” will be lived out of us and we will bear the fruit of the Spirit. This is what
God is showing us today.
CHRIST BEING FORMED IN US
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 所以保羅對加拉太人說，『我爲你們再受生產之苦，直
等到基督成形在你們裏面。』（加四 19，按原文無『心』
字。）神把基督分給信徒，那是第一步；神還要作更深的
工作，就是使基督成形在我們裏面。神對付我們天然生命
的目的，就是要叫基督成形在我們裏面，就是要把基督作
成在我們裏面，把基督組織在我們裏面。
像彼得，他本來是一個很剛強的人，他的天然生命是一
直搶前走的，等到神摸著了他天然的生命，摸著了他頂剛
強的部分，他就輭弱了。可是，不是彼得輭弱了就完了，
神還要把基督組織在他裏面，叫人後來摸著他的時候，看
見這一個人改變了，他成了一個新的人了。所以，聖靈的
工作要作到甚麼地步呢？要作到把基督組織在我們裏面，
成形在我們裏面。
保羅在腓立比四章十一節說，『我已經學會了。』這是基督
成形在他裏面，是經過一步一步的學會的。他學會了『怎樣處
卑賤』，『怎樣處豐富』；他學會了『無論在甚麼景況，都可
以知足』；他『隨事隨在…都得了祕訣』。（12。）他這一個
人已經有了基本的改變。所以，我們不只要有基督在我們裏面
作生命，我們也得有基督成形在我們裏面。我們不只要有神分
給我們的基督，我們也得有經過我們吸收的、成形在我們裏面
的基督。這是神所要我們達到的，這個叫作認識雅各的神。
寶石的成功
有三處聖經，我們要特別加以注意。一處是創世記二
章，那裏題起有金子，也有寶石；一處是在林前三章，那
裏題起有金、銀、寶石建造在根基上；還有一處是在啓示
錄二十一章，那裏說到新耶路撒冷城是精金的，城牆的根
基是用各樣的寶石修飾的。神的目的不只要有金子、銀子，
也要有寶石。我們知道，金子是代表神，代表父，一切出
於神的都是金子。銀子是表明救贖，代表子，一切基督的
恩賜都是銀子。寶石呢？寶石不像金子是一種元素，也不
像銀子是一種元素，寶石是幾種元素化合而成的化合物。
寶石是在地裏經過燃燒，一直燒，一直燒，經過了化學變
化，然後才成功的。寶石被人拿來加上雕刻，加上琢磨，
才成爲美麗珍貴的寶石。所以，寶石是代表聖靈在人身上
的工作。聖靈一天過一天在我們身上作工，在我們身上雕
2062 亞伯拉罕以撒雅各的神 - 第 141 頁
Paul told the Galatians that he travailed “again in birth until Christ is formed in you”
(Gal. 4:19). God has given Christ to the believers; this is the first step. But He wants
to do a deeper work, which is to have Christ formed in us. God deals with our natural
life so that Christ may be formed in us, that is, that Christ may be wrought into us and
constituted in us.
Peter was originally a very strong person. His natural life always put him ahead
of others. After God touched his natural life, that is, after He touched his strongest
part, Peter became weak. However, Peter’s weakness was not the end. God went
on to constitute Christ into his being. As a result, when others touched Peter, they
realized that his being was changed and that he had become a new person. What is
the extent of the work of the Spirit? He works to the extent that Christ is constituted
and formed in us.
Paul said in Philippians 4:11, “I have learned.” This was Christ being formed in him,
which he learned step by step. He learned “how to be abased” and “how to abound;” he
learned “in whatever circumstances…to be content.” “In everything and in all things I
have learned the secret” (v. 12). Paul’s person had undergone a basic change. Therefore,
not only do we need Christ in us to be our life, but we also need Christ to be formed
in us. Not only do we have the Christ given to us by God, but we also need the Christ
assimilated by us and then formed in us. This is what God wants us to attain. This is to
know the God of Jacob.
THE FORMING OF PRECIOUS STONES
We need to pay special attention to three portions of the Scripture. One portion
is Genesis 2, where gold and precious stones are mentioned. Another portion is 1
Corinthians 3, where gold and precious stones are built upon a foundation. The third
portion is Revelation 21, which speaks of the New Jerusalem being composed of pure
gold, and the foundations of the wall of the city being adorned with every precious
stone. God’s purpose is not only with gold and silver, but also with precious stones.
We know that gold typifies God the Father. All that is of God is gold. Silver signifies
redemption, typifying the Son. All the gifts of Christ are silver. How about the precious
stones? The precious stones are not like gold and silver, which are elements. They
are compounds of several elements. Precious stones are formed through the process
of intense underground heat. Continuous heat brings about a chemical change, and
precious stones are formed. Only after the stones are carved, cut, and polished do they
become beautiful and valuable gems. Therefore, the precious stones typify the work of
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刻，在我們身上製作，在我們身上結構，使基督成形在我
們裏面。聖靈使我們經過許多艱難，經過各種各樣的環境，
目的是要把基督組織在我們身上。到有一天，基督在我們
身上不只是神分給我們的基督，並且是被我們消化了的基
督，被我們吸收了的基督，這就是寶石。
在創世記二章裏有金子，也有寶石，但是沒有銀子。這
是表明神在永遠的計畫裏，要一切都出於祂，也要我們有
聖靈把基督組織在我們裏面。銀子是指著神分給我們的基
督，但是這一個不彀；神要基督組織在我們裏面，就是要
經過我們的消化，經過我們的吸收，成形在我們裏面，變
作寶石才成。到新天新地的時候，神達到了祂的目的，就
只有金子、寶石，而沒有銀子，所有的銀子都變作寶石了。
所以，神最後的目的還是要寶石。也就是爲著這個緣故，
所以在創世記二章裏，神是用生命樹的果子來表明祂所要
賜給我們的生命。果子是需要喫下去加以消化的。神不只
給我們生命，祂並且要我們把生命消化。
我們要求神開我們的眼睛，叫我們看見，神在祂聖潔的道
路上，在祂的計畫中，要得著器皿來達到祂的目的。這一個
器皿，必須認識亞伯拉罕的神，就是認識一切都得出於神；
也必須認識以撒的神，就是認識甚麼都是享受的，甚麼都是
得著的，甚麼都是祂賜給我們的，甚麼都是我們在基督裏，
基督在我們裏；也必須認識雅各的神，就是看見神要來對付
我們天然的生命，藉著聖靈把基督組織在我們裏面。但願神
賜福給我們，帶領我們學習認識亞伯拉罕的神、以撒的神、
雅各的神，使我們能成爲神的見證的器皿。
2062 亞伯拉罕以撒雅各的神 - 第 142 頁
the Holy Spirit in man. Day by day the Spirit works on us, carves us, deals with us, and
constitutes us until Christ is formed in us. The Spirit leads us through many difficulties
and environments so that Christ may be constituted into our being. When Christ in us
becomes not only the Christ given by God, but the Christ digested and assimilated into
us, we become the precious stones.
In Genesis 2 there is gold and there are the precious stones, but there is no silver.
According to God’s eternal plan, this signifies that everything comes out of Him and
that the Holy Spirit constitutes Christ into us. Silver signifies the Christ that God
has given to us; yet this alone is not enough. God wants Christ to be constituted into
us, that is, to be digested and assimilated by us and formed in us until we become
precious stones. In the new heaven and new earth, God will reach His goal, and there
will be only gold and precious stones, but no silver. All the silver will have become
precious stones. Hence, God’s ultimate goal is to have precious stones. Consequently,
in Genesis 2 God used the fruit of the tree of life to signify the life that He gives to us.
Fruit is something that is eaten and digested. God not only wants to give us life; He
also wants us to digest life.
May God open our eyes to see that in His holy way and according to His plan, He
wants to gain some vessels to fulfill His goal. These vessels must know the God of
Abraham; they must know that all things are of God. They must also know the God of
Isaac; they must know that everything for our enjoyment and inheritance is given to
us by Him. They must know that everything depends on our being in Christ and Christ
being in us. They must also know the God of Jacob; they must know that God deals with
our natural life and constitutes Christ into our being through the Spirit. May God bless
us, and may He lead us to the knowledge of the God of Abraham, the God of Isaac, and
the God of Jacob so that we may become vessels for His testimony.
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