在亚伯拉罕的记载中，第一项是呼召。但按照新约的启示，对神的经历不是开始于神的呼召，乃是开始于神的拣选。首先，神拣选我们；其次，祂豫定我们；第三，祂呼召我们。在神呼召之后，有赦罪、救赎、称义、重生、以及神完全的救恩。在此我们能看见，在亚伯拉罕身上没有对神经历的开端。这开端是在雅各身上，因为在雅各身上我们看见神的拣选。然而，在雅各的记载里我们找不到神的呼召。所以我们再一次说，亚伯拉罕、以撒、雅各，加上约瑟，不是四个分开的人，乃是一个完整生命经历的四方面。亚伯拉罕、以撒、雅各连同约瑟，每人代表生命经历的一面。
按照新约的启示，信徒首先是在已过的永远里，在创立世界以前，蒙神拣选（弗一4）。其次，他们又按着神的拣选被豫定，这也是发生在已过的永远里。然后，在时间里，神呼召我们。在神豫定之后的呼召里，我们接受了赦罪、救赎、称义、重生、以及完全的救恩。除了这一切之外，我们必须变化。一天过一天，我们在神变化的过程中，不仅被带进完满的儿子名分里，并且有了君王职分。我们重生为神的儿子，君王的儿子；我们正在经历神变化的过程，将来要成为君王。在亚伯拉罕或以撒身上我们看不见君王职分，君王职分是在作为雅各一部分的约瑟身上。
所有的圣徒都在变化的过程中，好成为君王。因此，对神正确、恰当并完整的经历，乃是从神的拣选到我们的君王职分。拣选是在已过的永远里完成的，君王职分是为着将来的永远。君王职分是我们的定命。在已过的永远里，神拣选、豫定了我们，要我们在将来的永远里作王。在亚伯拉罕身上我们既看不见已过永远里的拣选，也看不见将来永远里的君王职分。在雅各的记载里，有非常美好的开端，也有很恰当的终结。雅各这个抓脚跟的人，抓夺的人，变化为神的王子。至终，他成了以色列，不再是雅各。我们若仔细读新约，会看见以色列这名字至终出现在新耶路撒冷（启二一12），但亚伯拉罕、以撒、雅各的名字却不在那里。
亚伯拉罕、以撒、雅各连同约瑟，在生命的经历上是完整的单位。我们不该把他们看作四个分开的个人，而该看作一个人完整经历的四方面。在亚伯拉罕身上有神的呼召，本于信得称义，凭着相信神而活，并活在与神的交通里。在以撒身上有恩典的承受、安息和享受。在以撒身上我们看不见本于信得称义，因为这一点是包括在亚伯拉罕的经历里。但在以撒身上，有恩典的承受和享受，这一点在亚伯拉罕的记载中看不到。在雅各身上，我们看到神的拣选和神的对付。因为雅各抓夺得太多，神的手就一直在他身上。这不是神的惩罚；这是神的对付，目的在使雅各变化。
每日一问：亚伯拉罕、以撒、雅各连同约瑟，每人代表生命经历的一面，请简述。
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Chosen (1) – Rom. 9:10-11
In the record of Abraham, the first item is the calling. But according to the revelation of the New Testament, the experience of God does not begin with God’s calling; it begins with God’s election. First, God chooses us; second, He predestinates us; third, He calls us. Following God’s calling, there is forgiveness, redemption, justification, regeneration, and God’s complete salvation. Here we can see that in Abraham, there is no beginning of the experience of God. This beginning is in Jacob, because in Jacob we see God’s election. However, in the record of Jacob, we cannot find God’s calling. Therefore, we say again: Abraham, Isaac and Jacob, together with Joseph, are not four separate individuals, but four aspects of one complete experience of life. Abraham, Isaac and Jacob, along with Joseph, each represent one side of the experience of life.
According to the New Testament, believers are first chosen by God in the past eternity, before the foundation of the world (Eph. 1:4). Secondly, they were predestinated according to God’s election, which also happened in the past eternity. Then, in time, God calls us. In the calling that follows predestination, we receive forgiveness, redemption, justification, regeneration and complete salvation. Beyond all this, we must be transformed. Day by day, we are in God’s process of transformation, not only brought into the full sonship but also possessing a kingly office. We are born as sons of God, sons of the King; we are currently experiencing God’s process of transformation and will eventually become kings. We do not see the kingly office in Abraham or Isaac; the kingly office is in Joseph, who is a part of Jacob.
All the saints are in the process of transformation to become kings. Therefore, the correct, proper and complete experience of God is from God’s election to our kingly office. Election was completed in the past eternity; the kingly office is for the coming eternity. The kingly office is our destiny. In the past eternity, God chose and predestinated us to reign in the coming eternity. In Abraham, we see neither the election from the past eternity nor the kingly office of the future eternity. In the record of Jacob, there is a very beautiful beginning and a very proper end. Jacob, the one who took by the heel, the supplanter, was transformed into a prince of God. Ultimately, he became Israel, no longer Jacob. If we read the New Testament carefully, we will see that the name Israel eventually appears in the New Jerusalem (Rev. 21:12), but the names Abraham, Isaac and Jacob are not there.
Abraham, Isaac and Jacob, together with Joseph, are a complete unit in the experience of life. We should not look at them as four separate individuals, but as four aspects of one person’s complete experience. In Abraham, there is the calling of God, justification by faith, living by faith in God, and living in fellowship with God. In Isaac, there is the receiving of grace, rest and enjoyment. We do not see justification by faith in Isaac, because that point is included in the experience of Abraham. But in Isaac, there is the receiving and enjoyment of grace, which is not seen in the record of Abraham. In Jacob, we see God’s election and God’s dealing. Because Jacob grabbed too much, God’s hand was always upon him. This is not God’s punishment; it is God’s dealing, with the purpose of transforming Jacob.
Daily Question: Abraham, Isaac and Jacob, together with Joseph, each represent one side of the experience of life; please briefly describe them.