读经：创十五1~6，十七5~6，17，19，21，24，十八14，二一1~3，罗四2~5，17
Scripture Reading: Gen. 15:1-6; 17:5-6, 17, 19, 21, 24; 18:14; 21:1-3; Rom. 4:2-5, 17
Scripture Reading: Gen. 15:1-6; 17:5-6, 17, 19, 21, 24; 18:14; 21:1-3; Rom. 4:2-5, 17
壹
亚伯拉罕“信耶和华，耶和华就以此算为他的义”─创十五6，参加三6，罗四2~3：
Abraham "believed Jehovah, and He accounted it to him as righteousness"—Gen. 15:6; cf. Gal. 3:6; Rom. 4:2-3:
Abraham "believed Jehovah, and He accounted it to him as righteousness"—Gen. 15:6; cf. Gal. 3:6; Rom. 4:2-3:
一
信神，是亚伯拉罕对神一再向他显现的自然反应；他的信就是神所传输到他里面的元素，在他里面的涌出─徒七2，创十二1~3，十三14~17。
Believing God was Abraham's spontaneous reaction to God's repeated appearing to him; his believing was the springing up within him of the element that God had transfused into him—Acts 7:2; Gen. 12:1-3; 13:14-17.
Believing God was Abraham's spontaneous reaction to God's repeated appearing to him; his believing was the springing up within him of the element that God had transfused into him—Acts 7:2; Gen. 12:1-3; 13:14-17.
二
神对亚伯拉罕信的反应，乃是称义他，就是算他为义─十五6：
God's reaction to Abraham's believing was to justify him, that is, to account him as righteous—15:6:
God's reaction to Abraham's believing was to justify him, that is, to account him as righteous—15:6:
１
亚伯拉罕确定的相信神的话，神就以此算为他的义─罗四2~5。
Abraham believed God's word in a definite way, and God counted it to him as righteousness—Rom. 4:2-5.
Abraham believed God's word in a definite way, and God counted it to him as righteousness—Rom. 4:2-5.
２
神称我们为义，不是对我们好行为（工作）的报酬（工价），乃是因基督的救赎所白白给我们的恩典─三24。
God's justification is not a reward (wages) for our good works (labor); it is grace freely given to us through Christ's redemption—3:24.
God's justification is not a reward (wages) for our good works (labor); it is grace freely given to us through Christ's redemption—3:24.
３
神称义亚伯拉罕，意思就是神对亚伯拉罕感到快乐，而亚伯拉罕与神和谐一致。
For God to justify Abraham meant that God was happy with Abraham and that Abraham was in harmony with God.
For God to justify Abraham meant that God was happy with Abraham and that Abraham was in harmony with God.
三
亚伯拉罕蒙神称义，与罪无关，乃是为得着后裔，产生国度，以承受世界─四3，13：
Abraham's being justified by God was not related to sin; rather, it was for the gaining of a seed to produce a kingdom that will inherit the world—4:3, 13:
Abraham's being justified by God was not related to sin; rather, it was for the gaining of a seed to produce a kingdom that will inherit the world—4:3, 13:
１
在创世记十五章六节，亚伯拉罕相信神能将一些东西作到他里面，使他从自己生出后裔，以完成神的定旨─4节。
In Genesis 15:6 Abraham believed that God was able to work something into him to bring forth a seed out of his own being for the fulfillment of God's purpose—v. 4.
In Genesis 15:6 Abraham believed that God was able to work something into him to bring forth a seed out of his own being for the fulfillment of God's purpose—v. 4.
２
罗马四章表明，称义不仅是为叫我们从神的定罪蒙拯救，更是为叫神得着许多的儿子，为基督构成一个身体，作神的国，以完成神的旨意─八29~30，十二4~5，十四17。
Romans 4 indicates that justification is not merely for us to be delivered out of God's condemnation but even more for God to gain many sons to constitute the Body of Christ as the kingdom of God for the fulfillment of His purpose—8:29-30; 12:4-5; 14:17.
Romans 4 indicates that justification is not merely for us to be delivered out of God's condemnation but even more for God to gain many sons to constitute the Body of Christ as the kingdom of God for the fulfillment of His purpose—8:29-30; 12:4-5; 14:17.
贰
“亚伯拉罕受割礼的时候年九十九岁”─创十七24：
"Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin"—Gen. 17:24:
"Abraham was ninety-nine years old when he was circumcised in the flesh of his foreskin"—Gen. 17:24:
一
在创世记十六章，亚伯拉罕运用他的肉体生了以实玛利；在创世记十七章，神要亚伯拉罕割除他的肉体，了结他天然的力量，使神可以进来借着祂的恩典产生以撒。
In Genesis 16 Abraham exercised his flesh to produce Ishmael; in Genesis 17 God charged Abraham to cut off his flesh, to terminate his natural strength, so that God could come in and bring forth Isaac by His grace.
In Genesis 16 Abraham exercised his flesh to produce Ishmael; in Genesis 17 God charged Abraham to cut off his flesh, to terminate his natural strength, so that God could come in and bring forth Isaac by His grace.
二
亚伯拉罕运用他天然的力量生了以实玛利，这严重的触犯了神和神的经纶─十六1~3，15~16。
Abraham's producing of Ishmael by the exercise of his natural strength was a serious offense against God and His economy—16:1-3, 15-16.
Abraham's producing of Ishmael by the exercise of his natural strength was a serious offense against God and His economy—16:1-3, 15-16.
三
亚伯拉罕借夏甲生以实玛利，象征人想用自己肉体的努力与律法配合，以完成神的定旨─加二16。
Abraham's producing of Ishmael through Hagar symbolizes man's attempt to fulfill God's purpose by the effort of the flesh in coordination with the law— Gal. 2:16.
Abraham's producing of Ishmael through Hagar symbolizes man's attempt to fulfill God's purpose by the effort of the flesh in coordination with the law— Gal. 2:16.
四
割礼的属灵意义乃是借着基督的钉十字架，脱去肉体，脱去己和旧人─西二11，13上，腓三3：
The spiritual meaning of circumcision is to put off the flesh, to put off the self and the old man, through the crucifixion of Christ—Col. 2:11, 13a; Phil. 3:3:
The spiritual meaning of circumcision is to put off the flesh, to put off the self and the old man, through the crucifixion of Christ—Col. 2:11, 13a; Phil. 3:3:
１
属灵的割礼乃是不断地将基督的死应用到我们的肉体─加五24，罗八13。
Spiritual circumcision is the constant application of Christ's death to our flesh—Gal. 5:24; Rom. 8:13.
Spiritual circumcision is the constant application of Christ's death to our flesh—Gal. 5:24; Rom. 8:13.
２
割礼对付凭着自己想要行旨意并完成神应许的肉体。
Circumcision deals with the flesh that tries to do God's will and to fulfill His promise by itself.
Circumcision deals with the flesh that tries to do God's will and to fulfill His promise by itself.
３
割礼的意思是割去肉体的自信─腓三3。
The meaning of circumcision is to cut off the confidence of the flesh—Phil. 3:3.
The meaning of circumcision is to cut off the confidence of the flesh—Phil. 3:3.
叁
亚伯拉罕信神是独一的源头，是“称无为有的神”─罗四17：
Abraham believed in God as the unique source, as the One who "calls the things not being as being"—Rom. 4:17:
Abraham believed in God as the unique source, as the One who "calls the things not being as being"—Rom. 4:17:
一
神是创造的神，不需要使用材料作出什么；祂只要说话，就能从无创造出有─诗三三9。
As the creating God, He needs no material to work with; He can create something out of nothing simply by speaking—Psa. 33:9.
As the creating God, He needs no material to work with; He can create something out of nothing simply by speaking—Psa. 33:9.
二
神的目标必须按着神的时候、借着神的能力作成；这是以撒的原则，就是神的时候和神的能力的原则─创十七17，19，21：
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—Gen. 17:17, 19, 21:
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—Gen. 17:17, 19, 21:
１
以撒的出生，表征基督这应许的后裔是在神约定的日期，借着神恩典的工作所产生的，以成就神的定旨─二一1~3。
The birth of Isaac signifies the bringing forth of Christ as the promised seed for the fulfillment of God's purpose through God's work of grace at God's appointed time—21:1-3.
The birth of Isaac signifies the bringing forth of Christ as the promised seed for the fulfillment of God's purpose through God's work of grace at God's appointed time—21:1-3.
２
以撒的出生是耶和华的来临，就是恩典的来临；以撒是凭神恩典的力量生的─十八14，约一17。
The birth of Isaac was the coming of Jehovah, which was the coming of grace; Isaac was born by the strength of God's grace—18:14; John 1:17.
The birth of Isaac was the coming of Jehovah, which was the coming of grace; Isaac was born by the strength of God's grace—18:14; John 1:17.
３
以撒的出生发生在亚伯拉罕受割礼之后；没有割礼，就不可能有以撒─创十七24，二一1~3。
The birth of Isaac took place after Abraham was circumcised; without circumcision, there could be no Isaac—Gen. 17:24; 21:1-3.
The birth of Isaac took place after Abraham was circumcised; without circumcision, there could be no Isaac—Gen. 17:24; 21:1-3.
三
神在亚伯拉罕身上作特别的工作，为要给他看见，神作为父的意义是什么─弗四6：
God did a special work on Abraham in order to show him what it means for God to be the Father—Eph. 4:6:
God did a special work on Abraham in order to show him what it means for God to be the Father—Eph. 4:6:
１
认识神是父，乃是认识祂是源头，就是独一的发起者，并且一切都是源于祂─太十五13。
To know God as the Father is to know that He is the source, the unique Initiator, and that everything originates from Him—Matt. 15:13.
To know God as the Father is to know that He is the source, the unique Initiator, and that everything originates from Him—Matt. 15:13.
２
我们都需要认识神是父，一切都是从祂而来─罗十一36，林前八6，弗三14~16。
We all need to know that God is the Father and that everything proceeds from Him—Rom. 11:36; 1 Cor. 8:6; Eph. 3:14-16.
We all need to know that God is the Father and that everything proceeds from Him—Rom. 11:36; 1 Cor. 8:6; Eph. 3:14-16.
３
神要亚伯拉罕作一位父亲，但同时神也要他看见，他不是那父─创十七5~6，弗四6。
God wanted Abraham to be a father, yet at the same time, He wanted him to see that he was not the Father—Gen. 17:5-6; Eph. 4:6.
God wanted Abraham to be a father, yet at the same time, He wanted him to see that he was not the Father—Gen. 17:5-6; Eph. 4:6.
肆
“你的名不要再叫亚伯兰，要叫亚伯拉罕，因为我已立你作多国的父”─创十七5：
"Your name shall no longer be called Abram, / But your name shall be Abraham; / For I have made you the father of a multitude of nations"— Gen. 17:5:
"Your name shall no longer be called Abram, / But your name shall be Abraham; / For I have made you the father of a multitude of nations"— Gen. 17:5:
一
亚伯兰，意崇高的父；亚伯拉罕，意众人的父。
Abram means "exalted father"; Abraham means "father of a multitude."
Abram means "exalted father"; Abraham means "father of a multitude."
二
亚伯拉罕改名，表征他的人位更换，乃是为着完成神的定旨─十七4：
The changing of Abraham's name, signifying the changing of his being, was for the fulfillment of God's purpose—17:4:
The changing of Abraham's name, signifying the changing of his being, was for the fulfillment of God's purpose—17:4:
１
神要完成祂永远的定旨，所需要的不是一个得高举的人，乃是一位众人的父─参一28，九1。
In order to fulfill His eternal purpose, God needs not one exalted person but the father of a great multitude—cf. 1:28; 9:1.
In order to fulfill His eternal purpose, God needs not one exalted person but the father of a great multitude—cf. 1:28; 9:1.
２
在属灵的经历里，真正的改名是从“我”改成基督，并从“我”改为神的恩典─加二20，林前十五10。
In spiritual experience, the real changing of a name is the change from "I" to Christ and from "I" to the grace of God—Gal. 2:20; 1 Cor. 15:10.
In spiritual experience, the real changing of a name is the change from "I" to Christ and from "I" to the grace of God—Gal. 2:20; 1 Cor. 15:10.