总题：神在信仰里的经纶
Walking in the Steps of That Faith of Our Father Abraham
读经：徒七2，来十一8~10，创十二1~3、7~8，十三3~4、18，十四1~24，加三6~7、14、16、29
壹 基督作为三一神人（西二9）乃是亚伯拉罕的后裔（后代或子孙）（创十二7，太一1，加三16）；因为信徒在基督里面（林后五17），基督也在他们里面（西一27），他们就与基督是一，属于基督，成为基督的一部分（弗五30）；所以我们凡信入基督的，也就是亚伯拉罕的后裔（加三7、29）：─引用经文
I. Christ as the Triune God-man (Col. 2:9) is the seed (descendant, or son) of Abraham (Gen. 12:7; Matt. 1:1; Gal. 3:16); because the believers are in Christ (2 Cor. 5:17) and Christ is in them (Col. 1:27), they are one with Christ and are of Christ as a part of Christ (Eph. 5:30); thus, we who have believed into Christ are also Abraham's seed (Gal. 3:7, 29):
一 在复活里，基督这位在肉体里的末后亚当，成了（改变形状─灵化─成为）赐生命的灵，就是生命的灵，要将祂自己分赐到我们里面（林前十五45下，罗八2），以建造召会作基督的身体。─引用经文
A. In resurrection Christ, as the last Adam in the flesh, became (was transfigured—pneumatized—into) the life-giving Spirit, the Spirit of life, to dispense Himself into us (1 Cor. 15:45b; Rom. 8:2) for the building up of the church as the Body of Christ.
二 复活的基督作为赐生命的灵，乃是那改变形状之亚伯拉罕的后裔（后代或子孙），分赐到我们里面，使我们成为亚伯拉罕的子孙，亚伯拉罕团体的后裔，能接受并承受终极完成的灵这亚伯拉罕的福─加三6~7、14、16、29：
B. The resurrected Christ as the life-giving Spirit is the transfigured seed (descendant, or son) of Abraham dispensed into us to make us the sons of Abraham, the corporate seed of Abraham, those who can receive and inherit the consummated Spirit as the blessing of Abraham—Gal. 3:6-7, 14, 16, 29:
1 神向亚伯拉罕所应许的福，物质的一面就是美地（创十二7，十三15，十七8），这美地预表包罗万有的基督作为包罗万有赐生命的灵（林前十五45下，林后三17）。─引用经文
1. The physical aspect of the blessing that God promised to Abraham was the good land (Gen. 12:7; 13:15; 17:8), which is a type of the all-inclusive Christ as the all-inclusive life-giving Spirit (1 Cor. 15:45b; 2 Cor. 3:17).
2 基督作为赐生命的灵，乃是亚伯拉罕的福（加三14），就是向亚伯拉罕所应许之亚伯拉罕的后裔和美地的实际；今天我们的福乃是神自己，祂具体化身在基督里并实化为那灵，好分赐到我们里面，作我们的享受。─引用经文
2. Christ as the life-giving Spirit is the blessing of Abraham (Gal. 3:14), the reality of both the seed of Abraham and the good land promised to Abraham; our blessing today is God Himself, who is embodied in Christ and realized as the Spirit to be dispensed into us for our enjoyment.
3 在福音里，我们接受了这最大的福分，就是三一神─父、子、灵─作为经过过程、包罗万有赐生命的灵，住在我们里面，以极其主观的方式作我们的享受；哦，这是何等的福分，我们能享受这样包罗万有的一位作我们每日的分！
3. In the gospel we have received the greatest blessing, which is the Triune God—the Father, Son, and Spirit—as the processed, all-inclusive, life-giving Spirit dwelling in us in a most subjective way for our enjoyment; oh, what a blessing that we can enjoy such an all-inclusive One as our daily portion!
三 作为在基督里的信徒，我们是亚伯拉罕团体的后裔，重复亚伯拉罕的历史；作为亚伯拉罕的子孙─亚伯拉罕团体的后裔─我们必须“照我们祖宗亚伯拉罕……之信的脚踪而行”─罗四12：
C. As believers in Christ, we are the corporate seed of Abraham, repeating the history of Abraham; as the sons of Abraham, the corporate seed of Abraham, we must "walk in the steps of that faith of our father Abraham"—Rom. 4:12:
1 亚伯拉罕成了信心之父（16，加三7~9、29）；他也是“我们众人的父”（罗四17）：─引用经文
1. Abraham became the father of faith (v. 16; Gal. 3:7-9, 29); he also is "the father of us all" (Rom. 4:16):
a 创世记告诉我们，亚伯拉罕有两种子孙，分别被比作地上的尘土（十三16）和天上的星（十五5）；他属地、肉身的子孙如同地上的尘土，我们这些在基督里的新约信徒，作为他属天、属灵的子孙，如同天上的星（二二17~18）。─引用经文
a. Genesis tells us that Abraham had two kinds of descendants, who are likened to the dust of the earth (13:16) and the stars of the heavens (15:5); his earthly, physical descendants are as the dust of the earth, and we, the New Testament believers in Christ as his heavenly, spiritual descendants, are as the stars of the heavens (22:17-18).
b 亚伯拉罕是所有蒙神呼召之人的父，是神所拣选新族类的头一位；我们原是生在堕落的亚当族类中，如今蒙了重生，进入蒙召的亚伯拉罕族类中；凡像亚伯拉罕以信为本的人，都是这新族类中的人，都是亚伯拉罕的子孙─罗四17，加三7。
b. As the father of all those called by God, Abraham was the first of a new race chosen by God; we were born into the fallen Adamic race, but we have been reborn into the called-out Abrahamic race; whoever is of faith, as Abraham was, is a member of this new race and a son of Abraham—Rom. 4:16; Gal. 3:7.
2 亚伯拉罕凭信的生活，现今正在我们中间重复；今天的基督徒生活和召会生活，就是亚伯拉罕生活和历史的收成─来十一8~19。
2. Abraham's living by faith is presently being repeated among us; the Christian life and the church life today are the harvest of the life and history of Abraham—Heb. 11:8-19.
贰 亚伯拉罕的信不是起源于他自己；反之，他所以相信神，乃是对神的荣耀向他显现，以及对神的元素传输并注入到他里面所起的一种反应─徒七2，参约十四21，可十一22：
II. Abraham's faith did not originate with himself; rather, his believing in God was a reaction to the God of glory appearing to him and to the transfusing and infusing of God's element into his being—Acts 7:2; cf. John 14:21; Mark 11:22:
一 信是我们借着神的传输、注入和浸透，所产生对神的反应─启五6，林后二10，来十二2，加二20，参可十一22。
A. Faith is our reaction to God, produced by His transfusion, infusion, and saturation—Rev. 5:6; 2 Cor. 2:10; Heb. 12:2; Gal. 2:20; cf. Mark 11:22.
二 我们也许认为亚伯拉罕是信心大汉，但是看看亚伯拉罕的历史，我们就会领悟，唯一的信心大汉是神自己；亚伯拉罕的信不是来自他天然的能力；借着神向亚伯拉罕的显现，亚伯拉罕就得着神作为相信的元素注入他里面而成为他的信，这信乃是他对神的珍赏，作为他被神吸引所起的反应。
B. We may have the concept that Abraham was a giant in faith, but if we consider Abraham's history, we will realize that the only giant of faith is God Himself; Abraham's faith did not come from his natural ability; by God's appearing to Abraham, he was transfused with God as his believing element to be his faith, which was his appreciation of God as a reaction to God's attraction.
三 神借着一再向亚伯拉罕显现，将祂自己传输到亚伯拉罕里面，使他经历一种属灵的注入，将神的素质属灵地渗透到他的所是里─创十二1~3、7~8，十三14~17，十五1~7，罗四3，创十八17~19，参徒二六16，二二14~15。
C. Through His repeated appearings to Abraham, God transfused Himself into him, causing him to experience a spiritual infusion with a spiritual infiltration of God's essence into his being—Gen. 12:1-3, 7-8; 13:14-17; 15:1-7; Rom. 4:3; Gen. 18:17-19; cf. Acts 26:16; 22:14-15.
四 主耶稣向亚伯拉罕显现为那伟大的我是─荣耀的神，将祂自己传输到亚伯拉罕里面─约八56~58，出三14~15，徒七2。
D. The Lord Jesus appeared to Abraham as the great I Am, the God of glory, to transfuse Himself into Abraham—John 8:56-58; Exo. 3:14-15; Acts 7:2.
五 我们需要一再地来到主面前，向祂祈求：“求你一再地向我显现，求你一再地对我说话！”我们需要继续不断地看见，我们需要有一个永远的看见，看见神的目的是什么─约十四21，徒二六16，提后四8。
E. We need to come again and again to the Lord and 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, of what the goal of God is—John 14:21; Acts 26:16; 2 Tim. 4:8.
六 神向我们显现并将祂自己传输到我们里面，结果乃是使我们为着祂纯全的旨意凭信而活，建造召会作基督的身体，终极完成于新耶路撒冷─创十二7~8，十三3~4、18，罗一17，四16~17，来十二1~2上，太十六18，罗十二1~2，启二一2。
F. God's appearing to us and His transfusing Himself into us issue in our living by faith for His perfect will to build up the church as the Body of Christ, consummating in the New Jerusalem—Gen. 12:7-8; 13:3-4, 18; Rom. 1:17; 4:16-17; Heb. 12:1-2a; Matt. 16:18; Rom. 12:1-2; Rev. 21:2.
七 “亚伯拉罕因着信，蒙召的时候，就遵命出去，往将来要得为业的地方去；他出去了，还不知道往哪里去”（来十一8）；这使亚伯拉罕经常有机会运用他的信，信靠神即时的引导，以神的同在为他旅行的地图（出三三14~16）。─引用经文
G. "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" (Heb. 11:8); this afforded Abraham constant opportunity to exercise his faith to trust in God for His instant leading, taking God's presence as the map for his traveling (Exo. 33:14-16).
叁 我们若要照亚伯拉罕之信的脚踪而行，就必须是那些过祭坛和帐棚生活的人─创十二7~8，十三3~4、18：
III. If we would walk in the steps of Abraham's faith, we must be those who live the life of the altar and the tent—Gen. 12:7-8; 13:3-4, 18:
一 神的显现和传输，产生我们的奉献，使我们筑坛并住在帐棚里，完全为神而活；神给我们看见了祂自己，我们就得着能力，舍去我们的自己；神给我们看见了祂自己，我们就不得不弃绝自己；没有人看见神而还能存活─出三三20，伯四二5，太五8，约壹三2~3。
A. God's appearing and transfusing issue in our consecration, causing us to build an altar, live in a tent, and live totally for God; when we meet God Himself, we have the power to deny ourselves; the denying of the self ceases to be optional when we have met God; no man can see God and live—Exo. 33:20; Job 42:5; Matt. 5:8; 1 John 3:2-3.
二 坛是为着敬拜神，将我们一切所是并所有，为着神的定旨献给神；筑坛的意义就是我们的生活是为着神，神是我们的生命，并且我们生活的意义就是神─创八20~21上，出二九18~22。
B. An altar is for worshipping God by offering all that we are and have to God for His purpose; building an altar means that our life is for God, that God is our life, and that the meaning of our life is God—Gen. 8:20-21a; Exo. 29:18-22.
三 亚伯拉罕住在帐棚里，见证他不属于世界，而是在地上过寄居的生活，因着信作寄居的，好像在异地─来十一9~10：
C. Abraham's dwelling in a tent testified that he did not belong to the world but lived the life of a sojourner on the earth, sojourning by faith, as in a foreign land—Heb. 11:9-10:
1 帐棚是祭坛的结局；祭坛和帐棚是彼此相连，无法分开的；我们所拥有的一切必须经过祭坛；主会为了我们在世界的需要，把这些东西还给我们。
1. The tent is the issue of the altar; the altar and the tent are interrelated and cannot be separated; all the things we possess must pass through the altar; they are given back to us by the Lord to meet our need in the world.
2 我们可以使用我们所拥有的东西，但不可受其支配；这些东西可以在我们手里，也可以不在我们手里；可以加添，也可以减少─这是帐棚生活的原则。
2. We may use the things that we possess, but they must not govern us; we can have them and let them go; they can be given, and they can be taken away—this is the principle of the tent life.
3 支搭帐棚是一种彰显，一个宣告：我们不属于这个世界，我们属于另一个家乡；我们真正的家乡是更美的家乡，属天的家乡─属天的新耶路撒冷─13~16、10节，十二22，启二一2。
3. Erecting a tent is an expression, a declaration, that we do not belong to this world, that we belong to another country; our real country is a better country, a heavenly one, the heavenly New Jerusalem—vv. 13-16, 10; 12:22; Rev. 21:2.
4 亚伯拉罕的帐棚是新耶路撒冷的小影；圣经结束于帐棚；新耶路撒冷乃是宇宙中终极的帐棚，终极的帐幕─2~3节。
4. Abraham's tent was a miniature of the New Jerusalem; the Bible ends with a tent; the New Jerusalem is the ultimate tent, the ultimate tabernacle, in the universe—vv. 2-3.
5 当我们过帐棚的召会生活作为会幕的实际时，我们乃是在等候其终极的完成─终极的会幕，新耶路撒冷─提前三15，利一1，来十一9~10，启二一2~3。
5. As we are living in the tent of the church life as the reality of the Tent of Meeting, we are waiting for its ultimate consummation—the ultimate Tent of Meeting, the New Jerusalem—1 Tim. 3:15; Lev. 1:1; Heb. 11:9-10; Rev. 21:2-3.
四 亚伯拉罕有他的失败，他曾离开了祭坛，离开了帐棚；可是，后来他恢复了，而恢复就是呼求着主的名回到帐棚和祭坛来─创十二9~10，十三3~4，罗十12~13，十二1~2：
D. Abraham had his failures, and there was the forsaking of the altar and the tent; however, with him there was a recovery, and recovery is a matter of returning to the altar and the tent with calling on the name of the Lord—Gen. 12:9-10; 13:3-4; Rom. 10:12-13; 12:1-2:
1 至终在希伯仑，亚伯拉罕的帐棚成了他与神交通的地方，也是神能与他交通的地方─创十三18。
1. Eventually, at Hebron Abraham's tent became a place where he had fellowship with God and where God could fellowship with him—Gen. 13:18.
2 在希伯仑，神向亚伯拉罕启示为具有属人友情的神，使祂能得着亚伯拉罕作祂的代求者，好拯救祂退后的信徒，为着生出基督，并为着在祂选民身上消除魔鬼的作为─雅二23，代下二十7，赛四一8，创十八，约壹五16上，加四19，约壹三8。
2. At Hebron God was revealed to Abraham as the God with His human friendship so that He might gain Abraham to be His intercessor for the rescue of His backslidden believer, for the bringing forth of Christ, and for the destruction of the works of the devil in His chosen people—James 2:23; 2 Chron. 20:7; Isa. 41:8; Gen. 18; 1 John 5:16a; Gal. 4:19; 1 John 3:8.
肆 和亚伯拉罕一样凭信而活，就是在基督天上的职事里与祂合作，不仅要过祭坛和帐棚的生活，也要为弟兄争战─创十二7~8，十四1~24，罗四12：
IV. To live by faith, as Abraham did, is to cooperate with Christ in His heavenly ministry, not only by living a life of the altar and the tent but also by fighting for the brother—Gen. 12:7-8; 14:1-24; Rom. 4:12:
一 罗得错误地和亚伯拉罕分离，并且渐渐挪移帐棚，直到所多玛（创十三5~12）；“所多玛人在耶和华面前罪大恶极。”（13）─引用经文
A. Lot made the mistake of separating himself from Abraham and moving his tent as far as Sodom (Gen. 13:5-12); "now the men of Sodom were very wicked and sinful toward Jehovah" (v. 13).
二 离开了亚伯拉罕，就是离开了神的目标和保护（腓三17，林前四16~17，来十三7）；我们要联于并跟随在神的经纶里正确的人，使我们得以蒙保守在生命线上，并在主行动的水流之中（林前十五33，箴十三20，提后一15~18，二22）。─引用经文
B. To leave Abraham was to leave God's goal and God's protection (Phil. 3:17; 1 Cor. 4:16-17; Heb. 13:7); we need to join ourselves to and follow the proper persons in God's economy so that we may be kept in the line of life and the flow of the Lord's move (1 Cor. 15:33; Prov. 13:20; 2 Tim. 1:15-18; 2:22).
三 因为所多玛周围的土地肥美，罗得就走向所多玛；最终，他迁入那城，住在那里，并且定居在那里；在神的主宰之下，所多玛被打败，罗得被掳了─创十四12，参耶二13。
C. Because the land around Sodom was rich, Lot journeyed toward Sodom; eventually, he moved into the city, lived there, and settled there; under God's sovereignty Sodom was conquered, and Lot was taken captive—Gen. 14:12; cf. Jer. 2:13.
四 亚伯拉罕不计算弟兄的弱点，也不对罗得幸灾乐祸；就亚伯拉罕说，看见弟兄被掳对他乃是羞耻─约壹五16上，箴十12，雅五19~20。
D. Abraham did not count the weak point of his brother and did not take pleasure in Lot's suffering and calamity; as far as Abraham was concerned, it was a shame for him to see that his brother had been captured—1 John 5:16a; Prov. 10:12; James 5:19-20.
五 当亚伯拉罕得知罗得被掳的消息，就坚决定意要为罗得争战；他又祷告，向天地的主、至高的神耶和华举手─创十四14、22，提前二8。
E. When Abraham received the information about Lot's capture, he made a strong decision to fight for Lot, and he prayed, lifting up his hand to Jehovah, God the Most High, Possessor of heaven and earth—Gen. 14:14, 22; 1 Tim. 2:8.
六 亚伯拉罕决定带着他的三百一十八名壮丁，与四王并他们的军队争战；这是由于麦基洗德（意，“公义王”）─撒冷（意，“平安”）王─在背后为罗得、亚伯拉罕并亚伯拉罕的争战代求─创十四18~20，来七1~4、25~26，四14~16，罗八26~29、34。
F. Abraham decided to take his three hundred eighteen men and fight against the four kings and their armies due to the fact that behind the scene, Melchizedek (meaning "king of righteousness"), king of Salem (meaning "peace"), was interceding for Lot, Abraham, and Abraham's fighting—Gen. 14:18-20; Heb. 7:1-4, 25-26; 4:14-16; Rom. 8:26-29, 34.
七 麦基洗德预表基督在祂天上的职事里是君尊的大祭司，祂不住地为我们和我们所照顾的人代求，拯救我们到底─来五6、10，七1~3、25。
G. Melchizedek is a type of Christ as the kingly High Priest in His heavenly ministry, who is continually interceding for us and for those under our care to save us to the uttermost—Heb. 5:6, 10; 7:1-3, 25.
八 使徒的职事与基督天上的职事合作，为弟兄争战，是借着为圣徒照着神和祂的经纶代求，并借着供应经过过程的神到圣徒里面，作他们得胜的供应和享受─25节，八2，路二二31~32，约二一15~17，徒六4，启一12~13，参出二八9~12、15~21、29~30：
H. The apostolic ministry in cooperation with Christ's heavenly ministry fights for the brother by interceding for the saints according to God and His economy and by ministering the processed God into the saints for their overcoming supply and enjoyment—v. 25; 8:2; Luke 22:31-32; John 21:15-17; Acts 6:4; Rev. 1:12-13; cf. Exo. 28:9-12, 15-21, 29-30:
1 我们必须是按着神牧养别人的人（彼前五1~2），也就是按着神在祂属性里的所是，诸如爱、光、圣、义，牧养别人。─引用经文
1. We must be those who shepherd others according to God (1 Pet. 5:1-2), that is, according to what God is in His attributes, such as love, light, holiness, and righteousness.
2 作长老的必须知道，他们在牧养时，必须遮盖别人的罪，不可计算别人的恶；凡揭露召会中肢体的缺点、短处和罪恶的，就没有资格作长老。
2. The elders need to realize that in their shepherding, they have to cover others' sins, to not take account of others' evils; whoever uncovers the defects, shortcomings, and sins of the members of the church is disqualified from the eldership.
3 如果同工和长老不爱那些不好的人，最终长老和同工就会无事可作；主耶稣说祂来是作医生，不是为着强健的人，乃是为着有病的人─太九12，约八7~11，太二七38，路二三42~43，十五1，太九10，十九13~15。
3. If the co-workers and elders do not love the bad ones, eventually they will have nothing to do; the Lord Jesus said that He came as a Physician, not for the healthy ones but for the sick ones—Matt. 9:12; John 8:7-11; Matt. 27:38; Luke 23:42-43; 15:1; Matt. 9:10; 19:13-15.
4 我们必须跟随经过过程之三一神寻找并得着堕落之人的脚踪─路十五2~10、17~18、20。
4. We must follow the footsteps of the processed Triune God in seeking and gaining the fallen people—Luke 15:2-10, 17-18, 20.
5 我们去探访人时，必须有主的同在，祂的同在是一个迷人的因素；我们若是一个在复活中钉十字架的人，无论我们往哪里去，三一神的同在都会随着我们，人也会受吸引而归向主。
5. When we visit people, we must have the Lord's presence, and His presence is the charming factor; if we are crucified persons in resurrection, the Triune God's presence goes with us wherever we go, and people will be attracted to the Lord.
6 我们要牧养人，就必须顾惜他们，顾惜人是使人快乐、愉快、舒适；我们接触人时，必须带着令人愉悦的面容，不可面带愁容─诗四二5、11。
6. To shepherd people, we must cherish them, which is to make them happy and to make them feel pleasant and comfortable; we must have a pleasant countenance when we contact people, not a cheerless countenance—Psa. 42:5, 11.
7 我们牧养人，也必须以那在祂成肉体、总括与加强这三个时期中尽其丰满职事之包罗万有的基督供应他们；要用基督喂养人，我们首先必须寻求基督、赢得基督、享受基督并有分于基督─约一14，林前十五45下，启四5，五6，腓三8~14。
7. In shepherding people, we must also feed them with the all-inclusive Christ in His full ministry of three stages—incarnation, inclusion, and intensification; in order to nourish people with Christ, we first have to seek Christ, gain Christ, enjoy Christ, and participate in Christ—John 1:14; 1 Cor. 15:45b; Rev. 4:5; 5:6; Phil. 3:8-14.
8 在永远里，宝座中的羔羊必牧养我们，领我们到生命水的泉；当我们与这位群羊的大牧人是一而牧养人时，我们就是在作永远的工─启七17。
8. For eternity the Lamb who is in the midst of the throne will shepherd us and guide us to springs of waters of life; when we are one with Him as the great Shepherd of the sheep to shepherd others, we are doing the work of eternity—Rev. 7:17.