圣 经 探 险 者 第 十 课 亚伯拉罕 —
多国之父 | ||
Reading:
Genesis 16-19
Abram has a
Son, Ishmael (Genesis
16) God had told Abram that "he that shall come forth out of thine own bowels shall be thine heir" (Genesis 15:4). Abram believed this implicitly as we have seen and this faith was counted to him for righteousness (Gen 15:6). However Sarai was barren and she realised that, humanly speaking, it was now impossible for her to bear a son to Abram. Yet God had promised the land to the seed of Abram. 神对亚伯兰说:“你本身所说的才成为你的后嗣”(创世纪15:4)。亚伯兰对此坚信不移,这信使他在神前称义(创世纪15:6)。撒莱无法生育,她也意识到这点。按常理说,她已经无法给亚伯兰生一个孩子。 The sorrow and disappointment of being barren finally caused her to seek a solution to this problem. She decided to give her Egyptian handmaid Hagar to Abram that she might bear a child for her. This she felt would console her, whilst also providing a seed to Abram "of his own bowels". This scheme, rather than bringing joy to Sarai, brought her bitterness and sorrow, for when Hagar saw that she had conceived she despised Sarai (v5-6). Sarai dealt severely with Hagar and this caused her to flee into the wilderness (v6).然而,神却许了他的后嗣这地。撒莱内疚,失望,最后想了个办法。她把她的埃及使女夏甲给了亚伯兰,想因她得子,同时也使亚伯兰“有自己的孩子”。但是这样做的后果,带给撒莱的痛苦远大欢乐。因为当夏甲怀孕后,就小看她(第5-6节)。撒莱苦待夏甲,她就逃到了旷野中。 In her distressed state the angel of the Lord appeared to Hagar telling her to return to her mistress and submit to her (v9). The angel also told Hagar that God would multiply her seed greatly (v10), and that she would have a son called Ishmael ("God shall hear", see mg), "because the Lord hath heard thy affliction" (v11). In obedience to the angel, Hagar returned to Abram and Sarai and in due time a son was born to her whom Abram called Ishmael (v15).神的使者显现给夏甲,让她回到她主母那里并服从她(第9节)。天使又告诉夏甲,社会使她的后嗣极其繁多(第10节),她要有一个孩子叫以实玛利(就是神听见的意思),“因为神听见了你的苦情”(第11节)。夏甲听从了天使的话,就回到了亚伯兰与撒莱那儿,不久生了一个儿子,亚伯兰给他起名叫以实玛利(第15节)。 God promised Abram that Ishmael would be blessed and that he would become a great nation (17:20), but that the seed spoken of in the promises would come from Abram and Sarai (17:21). Ishmael became the father of the Arabs. His twelve sons, who became the heads of the Arab tribes (Isaiah 60:6-7), are mentioned in Genesis 25:12-16. 神许诺赐福给以实玛利,并使他成为大国(17:20)。但是,在立约中提及的嗣却应出于亚伯兰与撒莱(17:210。以实玛利成为阿拉伯之父,他的十二个儿子成为阿拉伯部落里的酋长(以赛亚书60:6-7),这在创世纪25:12-16中已经提及。“你要叫亚伯拉罕”(创世纪17:1-8) "Thy name
shall be Abraham" (Genesis
17:1-8) Another 13 years passed and Abram was now 99 years of age when the Lord appeared to him again. This time He spoke further about the covenant that He had made with Abram (Genesis 15:18). Speaking of the far reaching aspects of this covenant God said: "I will multiply thee exceedingly" (v2), and therefore in accomplishing this, "thou shalt be a father of many nations" (v4). Because the fulfilment of this covenant would incorporate a multitude God said: "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" (v5). The name Abram means "lofty or high father" whereas Abraham means "father of a multitude" of nations (see margin). 又过了十三年,神又显现给亚伯兰,这时他已99岁了。这次神扩展了他与亚伯兰的立约(创世纪15:18)。神说:“我必使你的后裔极其繁多”(第2节),又为了达到这点,说:“你要作多国的父”(第4节)。因为这个立约中包含了许多人,神又说:“从此以后,你的名不再叫亚伯兰,要叫作亚伯拉罕,因为我已经立你作多国的父”(第5节)。亚伯兰这名字意味着“高尚与崇高的父”,而亚伯拉罕则意味着“许多人的父”。 The significance of the change of his name has a direct relationship to the promise and covenant that God made with Abraham. We see this explained in the following places in the New Testament:这名字的转换有重大的意义,它关系到神的话诺和神所立的约。在新约中有些地方对此作了解释:
Once we appreciate the reason for the change in Abram’s name to Abraham we can see how the promise can be shared by "many nations". Turning back to Genesis 17:7-8, we find that God reaffirms that His covenant is an "everlasting covenant". When the eternal God declares that His covenant is an "everlasting covenant", then we can be sure that it will be fulfilled. 一旦我们认识到这名字转换的意义,我们就能见到这许诺是如何让“许多国”分享的。回到创世纪17:7-8,我们看到神重申了他的约是“永久的约”。当永久的神宣布这是一个永久的立约时,毫无疑问它必会实现。 Circumcision - the Token of the Covenant (Genesis 17:9-14)割礼—立约的记号(创世纪17:9-14) God, wishing to make a perpetual reminder to the seed of Abraham that this covenant had been made with Abraham, introduced a "token" or "sign" to remind them of this glorious covenant of hope. Circumcision was to be "a token of the covenant betwixt Me and you" (v11). "Every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed," was to be circumcised (v12). Circumcision was a token of the covenant to Abraham’s literal seed as well as to those strangers who were joined to his family.神为了让亚伯拉罕的后裔记住这个立约,就给这约作了一个“记号”。“割礼是我与你之间让亚伯拉罕的后裔记住这个立约,就给这约作了一个记号”(第11节)。“你们世世代代的男子,无论是家里生的,是在你后裔之外用银子买的”,都要受割礼(第12节)。割礼是亚伯拉罕的后裔和那些加入到他家系中的外人的记号。 Circumcision - A Sign of
Baptism Paul shows that circumcision pointed forward to baptism into Jesus Christ (Colossians 2:11-13). We recall that through baptism into Christ a person becomes an heir of the promise made to Abraham (Galatians 3:27-29). Baptism now replaces the rite of circumcision. 保罗说割礼是领洗的前兆(歌罗西书2:11-13)。我们知道领洗归与基督就成为应许的后裔(加拉太书3:27-29)。所以割礼现已被受洗代替。 Sarai’s Name is Changed to Sarah
(Genesis
17:15-16) Not only was Abram’s name changed to Abraham to incorporate the idea of the great promises that God had made with him, but Sarai’s name was also changed to Sarah meaning "princess", thus elevating her role, for she was to be the mother of the nations of which Abraham was to be the father. 结合神与亚伯拉罕所立的约,不仅亚伯兰改名为亚伯拉罕,撒莱也改名为撒拉,意思是“公主”,这就提高了她的地位,因为亚伯拉罕要成为多国的父,而她要成为多国的母。 Angels
Visit Abraham and Sarah (Genesis
18) This chapter tells of the visit of three messengers from God. It should be observed that whereas "three men" (v2) came to Abraham, it is soon apparent that they were angels (Genesis 19:1; cp 18:17). We note the happy domestic scene as Abraham and Sarah show hospitality to their visitors. There is a lesson here for all who would follow their example (Hebrews 13:2). 这章告诉我们三位天使拜访亚伯拉罕。一开始是“三个人”来到亚伯拉罕这儿,接着很明显这三人是天使(创世纪19:1;18:17)。亚伯拉罕和撒拉非常恭敬地迎接天使。从这一幕中效仿亚伯拉罕的人都应以此为榜样(希伯来书13:2) These angels again told Abraham that he and Sarah would have a son. "Sarah laughed within herself saying, After I am waxed old shall I have pleasure, my lord being old also" (v12). To her it seemed impossible, and humanly speaking it was impossible (v 11). 这些天使再次告诉亚伯拉罕和撒拉他们会有一个儿子。“撒拉心里暗笑,说,我既已衰败,我主也已老迈,岂能有这喜事呢?”(第12节)。对她来说这是不可能的,按常理来说也是不可能的(第11节)。 Peter, in referring to this incident notes that Sarah called Abraham her "lord", and makes the point that all true daughters of Sarah will likewise acknowledge their husbands as their lords, being in submission to them (1 Peter 3:5-7). This God-given instruction is ridiculed by the world today (cp Ephesians 5:22-29). 彼得在此指出撒拉称呼她的丈夫为“我主”,我意味着所有撒拉的真正女儿都应视她们的丈夫为主并服从她们的丈夫(彼得前书3:5-7)。而这一看法却被现今的世人嘲笑(例以弗所书5:22-29)。 Although, for the moment Sarah doubted, the angel answered her saying: "Is anything too hard for the Lord?" (v14) In due time, according to the word of God, a son was born to Abraham and Sarah whom Abraham called Isaac (Genesis 21:1-7). Paul comments that "through faith Sarah received strength to conceive seed, and was delivered of a child when she was past age" (Hebrews 11:11-12). 撒拉怀疑时,那天使就回答她说:“岂有神难成的事?”(第14节)到了时候,就如神所说的,撒拉生了一个儿子,起名叫以撒。(创世纪21:1-7)。保罗指出“因着信,连撒拉自己,虽然过了生育的岁数,还能怀”(怀希伯来书11:11-12)。 The
Destruction of Sodom (Genesis
19) After delivering their message to Abraham and Sarah the angelic messengers continued their journey toward Sodom (v22). Whilst two of them journeyed (19:1), one remained and talked with Abraham, telling him of God’s impending judgement upon Sodom and Gomorrah. Abraham, who was concerned for Lot and his family, pleaded that He would not destroy the city, and so kill the righteous with the wicked. He agreed that if there were ten righteous in the city then He would not destroy it (v23-33). 传达了信息亚伯拉罕和撒拉之后,天使就朝所多玛(第22节)。两位天使走后,还有一位留下告诉亚伯拉罕神要审判所多玛和蛾摩拉。亚伯拉罕担心侄子罗得与他的家人,就乞求天使不要毁灭所多玛,将义人与坏人同时杀死。天使答应他只要所多玛有十个义人,他就不毁灭那城。 On their arrival at Sodom, Lot prevailed upon the two angelic visitors to take shelter and rest in his home. As we read through the account of the night’s activities we realise the utter wickedness of that city (v4-11), and understand why God’s judgements were to be poured out upon the inhabitants of Sodom and Gomorrah. The angels told Lot to take his family from the city immediately. Lot pleaded with his family but they would not listen (v12-14). 到了所多玛,罗得请他们到自己家中休息。那晚发生的事使我们看到了所多玛人的罪恶(第4-11节),也明白了为何神要将惩罚于所多玛与蛾摩拉。天使让罗得快带他的家人逃走。罗得告诉了家人,但他们却不信(第12-14节)。 Finally the angels urged Lot, his wife and two daughters to flee the city and told them not to look back. "Then the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven (v 24). Lot’s wife looked back as her heart was still in that wicked city and she became a pillar of salt (v26). The destruction of those cities was absolute. It is believed that the geophysical destruction caused the depression of the Dead Sea and its sterile surrounds, and that Sodom and Gomorrah are now beneath the southern end of the Dead Sea. 最后天使催促罗得并他的妻子与两个女儿逃离这城并让他们不准回头看。“接着神就从天上降硫磺与火将所多玛与蛾摩拉毁灭”(第24节)。罗得的妻子仍惦记着那城,向后看了一下,就变成了一根盐柱(第26节)。城市的毁灭是彻底的。现时认为死海及周围环境的形成是由于地壳的变动,所多玛与峨摩拉应在死海南端的底下。 The Lessons
of Sodom’s
Destruction The lessons from the destruction of that wicked generation have been referred to throughout the Bible. 这个邪恶的城市的毁灭给了我们很深刻的教训。
You may now go to the questions form. Once again fill in the questions and your e-mail address and "submit" the form. Again you will receive the password to lesson eleven. 第10课 问题 1.亚伯拉罕与夏甲的儿子叫什么名字? 2.为何神将亚伯兰改为亚伯拉罕? 3.福音中有这样的话:“万国将因你得福”(加拉太书3:8)。我们从中学到什么? 4.我们如何才能成为亚伯拉罕的:“后裔”? 5.割礼是神与亚伯拉罕约的记号,割礼预示了现时的什么? 6.所多玛的不义导致了毁灭。基督以此事教导我们什么? |