圣 经 探 险 者 第 九 课


Reading: Genesis 14-15
第九课 阅读创世纪14-15

promland.JPG (14666 bytes)We have seen from the promise that God made to Abraham (Genesis 13:14-17), that it held a glorious hope not only for him, but for all those who, through baptism into the Lord Jesus Christ, share that hope with him (Galatians 3:16, 26-29). After receiving this promise Abram moved to Hebron, which is in the south of the land of Canaan. 我们已经看到了神对亚伯拉罕所作的许诺(创世纪1314-17),这其中所含的荣耀不仅只对亚伯拉罕一人而言,也包括了那些通过受洗归与耶稣的人,他们可以分享这一希望(加拉太书31626-29)。接受了这一许诺之后,亚伯拉罕就迁往迦南地南边的希伯仑。

Abram Delivers Lot from Captivity (Genesis 14:1-16)

The events that led up to this most interesting meeting between Abram and Melchizedek are set out in this chapter. A northern confederacy of powers had placed Sodom and other cities under tribute. However after thirteen years they rebelled, causing these northern kings under the leadership of Chedorlaomer to sweep down to suppress this revolt. 导致亚伯兰与麦基洗德会晤的事件在这一章中记载。所多玛与其他几个城市事奉北方的联盟,这样过了十二年。第十三年,他们背叛了。北方众王就以基大老玛为首讨伐他们。

The ensuing battle took place "in the vale of Siddim, which is the salt sea" (v3). This area was an enticing fertile area in those days (Genesis 13:10) but we note that it is called "the salt sea" because of the catastrophe that occurred there later when Sodom was destroyed (Genesis 19:24-25). The northern kings were victorious in the battle and led off captives including Lot, Abrahams nephew (v12). We are told that Lot by this time was dwelling in Sodom (v12). 随之而来的战事发生在“西订谷,就是盐海”(第3节)。这地那时是肥沃的(创世纪1310),之所以称之为“盐海”是由于所多玛战败后那地上发生的灾难(创世纪1924-25)。北方众王胜利了,亚伯拉罕的侄儿罗得也成了俘虏(第12节。)罗得那时正住在所多玛(第12节)。

One who escaped came and told "Abram the Hebrew" (v13). This is the first time that the word "Hebrew" occurs in the Bible, being used of Abram, the father of the Hebrews. The word means "a crosser-over". It was a title given to him because he had crossed over the Euphrates, having left his country and kindred in obedience to God (Genesis 12:1-3). Abram, with a small group of servants and others with him, pursued and overtook this great army of the northern confederacy and overthrew them (v15). As he returned, bringing with him Lot and all the people and their goods, he was met by two kings. 有一个逃出来的人告诉“希伯来人亚伯兰”(第13节)。这是圣经中第一次出现“希伯来”这个词,这词在此用于亚伯兰—希伯来人的父。这词的意思是“穿越者”,因为亚伯兰穿越了幼发拉底河,使他的国与民遵循神的旨意(创世纪121-3)。亚伯兰只带了一小队仆人去追击北方联盟的大军,最后击败了他们(第15节)。他救回了罗得和他的财物,人民。凯旋时,两王出来迎他。

Abram Meets Melchizedek, the King Priest (Genesis 14:17-24)

The king of Sodom went out to meet Abram "at the valley of Shaveh, which is the kings dale" (v17). Now we know that the men of Sodom were exceedingly wicked (Genesis 13:13), and here this king of a morally degenerate city came to meet the God-fearing man Abram. 所多玛王出来迎接亚伯兰于“沙微谷,就是王谷”(第17节)。所多玛人罪大恶极(创世纪1313),在此有罪的所多马玛王见到了敬神的亚伯兰。又有撒冷王麦基洗德出来迎接 。

At precisely the same place Melchizedek the king of Salem also came forth to meet Abram. This king was a striking contrast to the king of Sodom and all that he stood for. Melchizedek was not only a king but was also the priest of the most high God (v18). Abram gave preference to Melchizedek who had come forth with bread and wine, intending to mediate for Abram as he worshipped God (v18-20). 这王与所多玛王不同,他不仅只是一个国王,也是至高神的祭司(第18节)。麦基洗德拿着饼与酒出来调停,亚伯兰优待他(第18-20节)。

The apostle Paul draws important lessons associated with the work of the Lord Jesus Christ from this incident with Melchizedek. In Hebrews chapters 5 to 7 he speaks of them as follows:使徒保罗从此事中联想到主耶稣的工作。在希伯来书第5与第7章中,他提到:

1 God had foretold that one was coming who would be "a priest for ever after the order of Melchizedek" (Psalm 110:4). Paul shows that this promised one was the Lord Jesus Christ (Hebrews 5:5-6; 6:20; 7:17,21). 神预示有一人“要照着麦基洗德的等次”来(诗篇1104)保罗说这个预示的人就是主耶稣基督(希伯来书55-66201721)。

2 He shows that the name Melchizedek has a symbolic meaning. The Hebrew "melchi" = "king" and "zedek" = "righteousness". Thus Melchizedek means "King of Righteousness" (Hebrews 7:1-2). 保罗指出“麦基洗德”这个词有象征性的意思。希伯来语是““麦基-”MELCHI 的意思是“王”,“-洗德”ZEDEK 的意思是“仁义”。所以麦基洗德这个名字的意思就是“仁义王”。

3 He also shows the significance of the word "salem" which means "peace". Thus he was not only King of Righteousness but also King of Peace (Hebrews 7:1-2). The reign of the Lord Jesus Christ will be renowned for its righteousness and peace (Psalm 72:7). 保罗也指出“撒冷”这个词的意思是“平安”。所以他不仅是“仁义王”,也是“平安王”(希伯来书71-2)。主耶稣基督的国也是重充满“仁义”与“平安”(诗篇727)。

4 The Lord Jesus Christ is now mediating at the right hand of God in heaven as High Priest for those who draw nigh to God through him (Hebrews 7:3; 10:21-22).主基督耶稣现坐于神的右手边,他是那些通过他近神的人们的至高祭司(希伯来书731021-22)。

5 This priesthood of Christ which is after the order of Melchizedek is superior to the priesthood that was given to Israel under the Law of Moses (Hebrews 7:7-10).基督耶稣照着麦基洗德的等次的祭司地位要高于摩西律法下赐于以色列的祭司地位(希伯来书77-10)。

From this incident in the life of Abram we see that a greater High Priest was being foreshadowed. Through him, those who develop a faith like Abram are able to approach to God in heaven. This High Priest is the Lord Jesus Christ who is now in heaven to mediate for those who are baptised into him.从这件事我们看到一位更大的至高祭司已经预言。通过他,人象亚伯兰一样因着信接近神。这个至高祭司就是主耶稣基督,他现时在天上协调着经过受洗归于他的人。

Abram Refuses the King of Sodoms Goods

After Abram had concluded his worship with Melchizedek, the king of Sodom interrupted Abram with this proposition: "Give me the persons, and take the goods to thyself" (v21). Here we see Abrams great faith. His reply was simple: "I have lift up my 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 shoelatchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich" (v22-23). 亚伯兰崇敬麦基洗德,所多玛王对亚伯兰说:“把人口给我,财物你自己拿去”(第21节)。在此我们见到了亚伯兰的信。他简单地回答:“我已经向天地的主—至高的神起誓,凡是你的东西,就是一根线,一根鞋带,我都不拿,免得你说,我使亚伯兰富足”(第22-23节)。

Abram did not want in his household the goods from one of the most wicked societies that the world has ever known. He believed that God would provide for him. Thus he was not tempted to seek goods or wealth for himself, but rather was content to trust in his God. If God was "the possessor of heaven and earth" as Abram acknowledged, then the King of Sodom could give him nothing that was not already Gods. 亚伯兰不想取这邪恶的国的东西。他坚信神会赐于他一切。所以他不给自己谋求私利,只愿意相信神。因为他坚信神是天地的主,既然如此,所多玛王给不了他什么,因为所有的一切都属于神。

Although Lot witnessed all this and heard these discussions, he went back to his home in Sodom. He should have realised that to remain with Abram would have given him and his family security and peace in the things of God. 罗得见证并听到了这些话,但他仍回到了所多玛的家。他应该意识到只有与亚伯兰在一起,神才会赐与他和他的家人平安。

Abram is Promised a Seed (Genesis 15:1-6)

Following this incident which shows Abrams faith in Gods over-shadowing care and protection for him, God appeared to him again saying: "Fear not, Abram: I am thy shield, and thy exceeding great reward" (v1). 亚伯兰因这信受到了神的赐福与保护。这事以后,神又一次在异象中对他说:“亚伯兰,你不用惧怕,我是你的盾牌,必大大赏赐你”(第1节)。

Because Abram had declared to the King of Sodom his complete dependence upon God, He now appeared and confirmed that He would protect him (be his shield), and provide for him (be his exceeding great reward). 因亚伯兰清楚地对所多玛王说他只知倚靠神,所以神也在此保护他(作他的盾牌),并给他一切(大大赏赐他)。

However Abram had a question that puzzled him greatly. God had promised the land to him and to his seed, but as yet he had no seed. He therefore said: "Behold, to me thou hast given no seed" (v3). 然而亚伯兰仍为一个问题所困惑。神许了这地给他与他的子孙,但他却没有后裔。他对神说:“你没有给我后嗣”。

In response God told him: "he that shall come forth out of thine own bowels shall be thine heir" (v4). He then brought Abram forth and told him to look toward the heavens and tell or number the stars if he could, declaring "So shall thy seed be" (v5). God not only promised him a seed but told him that this seed would become a great multitude. 神又说:“你本身所生的才成为你的后嗣”(第4节)。于是又领他到屋外看天上的众星,问他是否数算的过去。又说:“你的后裔将要如此”(第5节)。神不仅许了他一个子孙,而且说他的子孙必会很多。

This next statement is among the most wonderful in the Bible. It sets forth the basis upon which God will forgive sin. Let us look carefully at what is stated: 接下来的陈述是圣经中最美妙的一部分。它建立在神会宽恕罪衍的基础上。让我们仔细地看一下:

Verse 66

"he (Abram) believed in the Lord" What we are here told is that although Abram did not know how it would happen, he did not doubt that God would fulfil His word. Humanly speaking, it was impossible for Abram and Sarai to have children (Genesis 11:30; cp Romans 4:16-22), yet Abram believed the words of God. “亚伯兰信神”我们看到虽然亚伯兰不知会发生何事,但他毫不怀疑神会实现他的话。按常理说,亚伯兰与撒莱那时不可能再有孩子(创世纪1130;罗马书416-22),但亚伯兰仍相信神的话。

"believed" We need to understand a little about the interchangable use of "faith" and "belief" in our Bible. An example of this is seen in Romans 3:22: "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference". Here the words "faith" and "believe" are the same in the original and are used interchangeably by the translators. It will help if we bear this in mind as we consider this subject further.“信”我们必须了解一下圣经中关于“信仰”与“信”的混用。一个明显的例子是在罗马书322中:“就是神的义,因信耶稣基督加给一切相信的人,并没有分别”。在这儿,“信仰”与“信”用的是同一词。只不过翻译的时候用了不同的英文单词而已。认识到这一点,对我闪更深入地了解有很大帮助。

"And he (God) counted it to him (Abram) for righteousness" God counted or imputed Abrams faith for righteousness, thus declaring him righteous or justified in His sight. The apostle Paul, realising the importance of this, devotes a whole chapter in the epistle to the Romans (Romans 4), to explain the significance of this statement. “神就以此为他的义”神以亚伯拉罕的信为义,就说明了神认为亚伯拉罕是义人。使徒保罗,认识到这一点的重要性,在罗马书(第4章)中,用了一整章的篇幅来率述。

The Blessing of Righteousness (Romans 4:1-8)

What is the importance of being declared "righteous" by God? It means that God has forgiven our sins. If we read through Romans 4:1-8 we see this clearly set out. The Jews under the Law of Moses endeavoured to keep that law perfectly so as to establish their own righteousness, but their endeavours recoiled upon themselves for they could not keep it. The law actually highlighted their failings and sins. Paul wrote: "Therefore by the deeds of the Law there shall no flesh be justified (ie declared righteous) in his (Gods) sight: for by the law is the knowledge of sin" (Romans 3:20). Therefore because of sin there was no hope for man to be righteous before his God by obedience to law. 为什么神以为“义”很重要呢?这意味着神宽恕了我们的罪。如果我们阅读罗马书41-8,我们可以很清楚地认识到这一点。犹太人遵循摩西律法,以此建立他们的义,但是这律法也反作用于他们。实际上律法强调了过与罪。保罗写道:“所以凡有血气的,没有一个因行律法能在神面胶称义,因为律法本是教人知罪”(罗马书320)。所以由于罪,人无法凭借遵循律法在神面前称义。

Paul now shows that God in His grace will impute "righteousness" to man on the basis of "faith". He takes the expression in Genesis 15:6, and quotes it in Romans 4:3. He shows that Abram had righteousness imputed to him through the grace of God because of his faith. He then explains the benefit of righteousness, the forgiveness of sins, by quoting Psalm 32:1-2: "David describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin" (Romans 4:6-8). 保罗又道人可因“信”在神面前称“义”。他摘取了创世纪156里的话,在罗马书43中解释。由于神的仁慈,亚伯拉罕因着信成为义人。他接着论及“信”的福和罪的宽恕,这在诗篇321-2中说道:“正如大卫称那在行为以外蒙神算为义的人是有福的。他说,得赦免其过,遮盖其罪的,这人是有福的。主不算为有罪的,这人是有福的”(罗马书46-8)。

Here therefore we have the basis for forgiveness of sins clearly set forth. It is through faith that a man is justified (Romans 5:1). If we are justified or declared righteous in Gods sight, then by His grace He has forgiven our sins. 因此我们知道了被宽恕的基础。就是因着信成为义人(罗马书51)。假如我们在神胶称义,那么由于神的仁慈,他就赦免我们的罪。

Paul concludes this section with the comforting words: "Now it was not written for his sake alone, that it (righteousness) was imputed to him; but for us also, to whom it shall be imputed, if we believe (have faith) on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification" (Romans 4:23-25). 保罗这样安慰我们:“算为他义的这句话不是单为他写的,也是为我们将来得算为义的人写的,也就是我们这信神使我们的主耶稣从死里复活了”(罗马书423-25)。

Abram Receives a Covenant Regarding the Land (Genesis 15:7-21)

Having received the answer to the question regarding his seed, Abram now asked regarding the promise of the land. He said: "Whereby shall I know that I shall inherit the land?" (v8). In response God made a covenant with Abram. The method of establishing a covenant was to cut an animal in parts and the two making the covenant were to walk between the pieces (cp Jeremiah 34:18-19). Abram, in obedience to God, cut the required animals in pieces and then he protected them until evening when a deep sleep came upon him. 于他的后裔有了答案之后,亚伯兰又问及这地。他说:“主啊,我怎能知道必得这地为业呢?”神就与他立约。方法是把一动物劈开两半,从中间走过。(例耶利米书3418-19)。亚伯兰就遵循神的旨意做了,守着这动物直到惊人的大黑暗落在他身上。

abraham.JPG (8966 bytes)God then spoke to Abram, telling him that after his death his seed would go into Egypt and return after 400 years (v13-14). Thus God was showing him, among other lessons, that he would die and later be raised from the dead to receive the land. God confirmed His promise of the land with this covenant. His presence, symbolised by a lamp of fire, passed between the pieces, thus confirming that He Himself was bound to fulfil the covenant and the promise. Thus we read: "In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land" (v18). The boundaries of the land are described as being from the river of Egypt to the Euphrates River. 神然后就告诉他说他死后,他的后裔将到埃及,四百年之后才回(第13-14章)。这就是说他必复活拥有这地。神立约许了他这地,此时,有冒烟的炉并烧着的火从那些肉块中经过,说明了神会守他的约。我们读到:“当那日,神与亚伯兰立约,说,我已赐给你的后裔这地”(第18节)。这地从埃及河直到犹发拉底河。

In this Chapter we have Seen Two Important Principles:

  • Abram was justified by faith 亚伯兰因信称义
  • God, through a covenant, confirmed His promise of the land to Abraham and his seed. 神与亚伯兰立约,许了他和他的后裔这地。

Summary Points

  • In Genesis 15:6 we read that Abraham believed God and God counted his faith for righteousness. 在创世纪156中,我们知道亚伯拉罕信神,神就以此称他的义。

  • When God imputed righteousness to Abraham because of his faith it meant that God was forgiving his sins. (Romans 4:6-8). 亚伯拉罕因信称义,神就赦免了他的罪(罗马书46-8)。

  • Paul says this was written for us also. If we have faith in Gods redemptive work through Jesus Christ then we too can have our sins forgiven and be counted righteous before God (Romans 4:23-25). We show forth this faith that pleases God by baptism and thereafter by endeavouring to serve Him. 保罗说这同时是对大家说的。假如我们在神前称义,我们的罪同样会被赦免(罗马书423-25)。我们通过受洗和伺夺来愉悦神。

  • This good news by which we can be justified (or counted righteous by God, having our sins forgiven) through faith is called the "gospel" in Galatians 3:8. 我们能够因信称义的好消息在加拉太书38中被称之为“福音”。

第九课 问题



3. 亚伯拉罕有什么信?(创世纪156




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