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Thank you for visiting www.zhangdaderen.com We hope it causes good growth in your spiritual life so that you will go on to maturity in the Lord. The Solid Food section truths will help you to go on to maturity, but you can never forget the Milk section truths.

 

感谢您浏览“长大的人”网页:www.zhangdaderen.com 我们希望这些资料能够帮助你的属灵生命有更好的成长, 以致于你将会在主里达到成熟的地步. 这干粮类的真理将会帮助你迈向成熟, 并且你再也不会忘记奶类的真理。


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Please Note: Another Section Added  请注意: 另一部分加


Chapter 1 第一章

Introduction 介绍

No doubt there are millions who have professed the name of Christ and continue to live in a way which gives no evidence whatsoever that their profession is real. In fact, a widely reported opinion poll survey indicated that over fifty million people in the United States claim to be born again.1 Surely, if that many people were true "partakers of the divine nature," the impact on our country would be profound.

毫无疑问的,有数以百万计的人们,宣称自己承认基督的名字,并继续生活在一个没有任何证据能够支持他们的宣告的真实性的生活方式中。事实上,一项被广泛报道的\l "民意调查显示,美国有五千万之多的人宣称自己已经重生1。当然,如果真的有这么多

人是“与神的性情有份的”,那么,这个对我们国家的影响将是极为深远的。

In the clearest possible terms the New Testament writers presented the unconditional nature of the gospel offer:

新约圣经的作者们,用了所有可能性当中的最为清楚的术语,呈现了福音所提供的无条件的特性:

And let the one who is thirsty come; let the one who wishes, take the water of life without cost (Rev. 22:17 NASB). 口渴的人也当来。愿意的都可以白白取生命的水喝。(启 22:17

For God so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life (Jn. 3:16 NASB). 神爱世人,甚至将他的独生子赐给他们,叫一切信他的,不至灭亡,反得永生(约 3:16)。

Yet explicit statements such as these are sometimes difficult to accept. Could something as important as our eternal destiny really come to us only through believing and be "without cost"?One cannot profitably speculate on the eternal destiny of many who have acted in a way that brings shame to the gospel. But this type of behavior by people who claim to be Christians certainly makes one anxious that the clearest possible presentation of the gospel be made.

然而,这些明确坦诚的陈述,有时候却是让人难以接受。我们永恒的命运这般重要的东西,真的只是通过仅仅相信,就可以让我们得到的吗?真的是“无需代价”吗?对于那些给福音带来羞耻的举止行为,他们的行为人是否依然会在永恒当中有美好的结局,我们并不能过多的推测当中获益。但是,那些声称自己是基督徒的人,也会有这种的行为,肯定会让人对福音的最准确的可能的表述,表示顾虑和关心。

 

Grace under Fire 处于火焰之下的恩典

There are two powerful influences which have caused this hesitation to accept the unconditional freeness of saving grace.

人们之所以会犹豫不决,不敢贸然接受上帝那救赎恩典的无条件的、白白的本质,乃是因为有以下两个强有力的影响因素。

 

1 George Gallup, Jr. and David Poling, The Search For America's Faith (Nashville: Abingdon, 1980). p. 92.

George Gallup, Jr. and David Poling,《美国信仰追寻》(Nashville: Abingdon, 1980). p. 92.

 

The Abuse of Grace 恩典的滥用

The first is the deplorable state into which Western Christianity has fallen as we move to the end of the twentieth century. This has caused many to wonder, Is the teaching of free grace healthy?

第一个因素是,当我们走进二十世纪末期的时候,西方基督教已经坠入的凄惨的状态。这引起了许多人的疑虑,关于白白恩典的教导,到底是否健康呢?

There has always been sin in the church, but the presence of the media, television evangelists, and the news and information explosion has highlighted certain hypocrisy as never before.

教会里面一直都存在着罪恶,但是随着媒体,电视布道家和新闻信息大爆炸的来到,就更是突出传播了一些从未有过的假冒伪善的现象。

Furthermore, Western culture has become so thoroughly secularized and godless that simply living in it has resulted in many Christians getting mud on their feet. The church, instead of being a beacon of light, has often been penetrated by the very abuses which it speaks against.

此外,西方文化已经变得如此彻底的世俗化和无神化,只要生活在其中,就已然导致许多基督徒也是受到侵染,正所谓近朱者赤、近墨者黑。教会,不仅没有作为照亮周遭的灯塔,反而经常被它所反对的各种弊端恶习所侵蚀。

A lamentable situation such as this is bound to provoke thoughtful and even angry reactions from some within the church who are understandably upset about empty professions of faith which have not resulted in any change of life. One such reaction has recently come from the able pen of John MacArthur, pastor-teacher of Grace Community Church.

这样一种令人遗憾的境况,势必会引起教会内部的一些深刻反思甚至愤怒的回应,针对那些没有导致信徒任何生活方面之改变的空洞的认信,越来越多的人表现出反感。这都是完全可以理解的。恩典社区教会的牧师兼教师,约翰· 麦克阿瑟(John

MacArthur)就奋笔疾书,对这种现状作出强而有力的斥责。

Troubled by the prevalence of "cheap grace" in the church today, MacArthur has turned our attention to The Gospel According to Jesus, a book which he says is the product of four years of study on the subject of the definition of the gospel according to Christ.

受到今天在教会中流行的这种“廉价恩典”的困扰,麦克阿瑟就想要把我们的注意力转向《耶稣所传的福音》。据他所说,这本书用了四年的时间,所研究的课题是,到底耶稣本人所传的福音应该如何来定义。

Why does such a situation like this exist in the church today? In MacArthur's opinion it is due to the well- meaning but misinformed teaching that salvation is being offered without the necessity of accepting Christ as both Savior and Lord at the point of saving faith.

为什么今天在教会里会存在这样的情况呢?据麦克阿瑟认为,这是由于一个本意良好、但却误入歧途的教训,即教导人们说,那使人得救的信心,只需要接受耶稣作为拯救者,而没有必要与此同时接受基督作为生命的主人。

He feels that many leading Bible teachers are saying "the only criterion for salvation is

knowing and believing some basic facts about Christ."2 The fallout of this thinking, he says, is a deficient doctrine of salvation; justification is not necessarily and inevitably linked to sanctification. People feel they can pray a prayer, receive eternal life, and then go on sinning.

他觉得,许多出名的圣经教师都只是在说,“救恩的唯一标准就是认识和相信关于基督\l "的一些基本事实,那就够了”2。他说,这种思想的后果,就是一种有漏洞的救恩教义;

 

2 John MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), p. 17.

称义与成圣之间的这个连接,被人认为不是必须的并且是无关大局的。人们觉得他们可以做一个简单的祷告,就可以得到永生,然后可以继续去犯罪了。

The answer, MacArthur feels, is to include the notion of submission to the lordship of Christ as the antidote to a defective view of faith. This leads him into some views of the nature of saving faith and of the conditions for salvation which, to many, would seem to be an extreme reaction in the opposite direction from the "easy believism" he so vigorously attacks.

麦克阿瑟认为,这个问题的解药在于,要把对基督主权的降服这个概念,作为对这个有缺陷的信仰观念的补救方案。这就使得他认为,使人得救的信心的本质以及获得救恩的那些条件,是需要进一步深究的。在许多人看来,似乎他是站在那种“肤浅的信心”的对立面,所作出的过分强烈的极端反应。

The Theology of the Reformers 改教家的神学理论

The second major influence which has caused many to ask, Is free grace healthy? is a persistent theological tradition going back to John Calvin. Calvin and the Reformers who followed him told their readers and parishioners that faith alone saves, but true faith is a faith which results in a life of works.

第二大的影响,导致了许多人质疑免费的恩典是否健康,是由于约翰·加尔文一直延续

下来的神学传统。加尔文和追随他的改教者们告诉他们的读者和教区居民说,单单靠着信心就可以得救,但是真实的信心却是会产生出终生之久的行为的。

In fact, the final proof of the reality of faith is whether or not a man perseveres in good works to the end of life. Known as the doctrine of the perseverance of the saints, this

teaching emerged in its mature form3 during the Protestant Reformation.

事实上,对于信仰的实际存在与否,其最终的证据是一个人是否持守好行为直到生命\l "的终点。这就是被称为圣徒的坚忍的教义,该教导以一种成熟的形式3出现,乃是在新

教改革期间。

One has only to read Calvin's Institutes to see immediately that he labored under a great burden to defend the Reformation against the criticism that a faith alone, grace alone gospel would lead to moral laxity. When perusing these great volumes, the "atmosphere" is pungent with anxiety to demonstrate that the gospel of free grace will not lead to license but will, to the contrary, result in a life of holiness. However, in order to make his argument "air tight," Calvin went beyond the Scripture and taught that the gospel will necessarily and inevitably guarantee a life of holiness.

人们只要读一下加尔文的《基督教要义》,就能马上看到,他为了维护宗教改革,抵制人们所提出的批评,亦即一个只有信心、只有恩典的福音就会导致道德上的懒散,他付出了巨大的努力。当人们读这些伟大的要义时,其“气氛”中充满了想要证明白白的恩典的福音是不会导致信徒的松懈,倒是相反的,会引向一生的圣洁生活。然而,为了让他的论点“牢不可破”,加尔文甚至超出了经文的范围,教导说福音将必然的以及不可避免的会保证一生的圣洁。

This subtle change in the gospel was readily accepted by the Reformers because it completely negated the Catholic attack. When a person who claimed to be a Christian and yet was living a carnal life was set up by the Catholics as an example of the product of Reformation theology, the Reformers could now simply say he was not a Christian at all.

改教家们很容易地接受了这种福音的微妙变化,因为它能够彻底否定天主教的攻击。

 

John MacArthur 约翰·麦克阿瑟,《根据耶稣的福音》(Grand Rapids: Zondervan, 1988), p. 17.

3 Traces of this teaching can be found in 1 Clement and the Apostolic Fathers.

这种教导的痕迹,可以在《克莱门特一书》和《使徒教父们》中找到。

当天主教把一个声称是基督徒而生活在肉体中的人当成一个例子,作为改革宗神学的产物时,改革宗现在可以简单地说,那人根本就不是基督徒。

If he was, he would not live like that. When one was in the midst of a debate which was ripping apart the fabric of Western Europe, one needed powerful arguments like this in his arsenal.

如果他真是一个基督徒,他就不会像那样生活。当一个人处在一场正在撕裂西欧大格局的辩论之中时,人们实在是需要在他的武器库中有类似这样的强力论据。

Having successfully separated from Catholicism and established the Reformation churches, the next attack came from within. Pelagianism manifested itself in resistance by Protestants in Holland to the notion that a true Christian can never lose salvation.

在成功脱离了天主教,建立了改革出来的新教教会之后,下一次的袭击则是来自内部的。伯拉纠派主义在荷兰的新教徒中出现,认为一个真正的基督徒永远不会失去救恩的这种教义,是错误的。

Convinced that certain passages, such as Heb. 6, taught that falling away from salvation was a real danger, they argued against the Calvinist doctrine of unconditional security.

他们相信某些经文,如希伯来书6 章的教导,认为从救恩当中堕落是一个真正的危险,他们反对加尔文主义所倡导的“无条件的保障(unconditional security”

Once again the doctrine of perseverance in holiness was a powerful weapon to fend off this attack. Certainly the Reformers could not be accused of a doctrine which leads to license, if the doctrine guaranteed that true Christians will persevere in holiness to the end of life.

再一次地,“在圣洁中持守到底”的教义,是防止这次攻击的有力武器。当然,改教者们不能被指责说在在宣讲一个导致信徒懈怠的教义,既然他们的教义已经保证说,真正的基督徒会在圣洁中坚持到生命的尽头。

When the Arminians pointed to a man who had professed Christ and had never given evidence of a godly life, the Calvinists could simply reply that according to their doctrine he was not a Christian at all. "However much [they] avoided this teaching [their doctrine of temporary faith) in their sermons, it was always around, and they could readily raise it when they needed it to explain an apostasy."(4)This debate about eternal security has not been a brief affair.

当阿民念主义者指出一个宣称自己信了基督,却从未活出敬虔生命的人,加尔文主义者就可以简单地回答说,根据他们的教义,这个人根本就不是一个基督徒。“然而,许多人在他们的布道中避免了这种教导(他们关于暂时的信心的教义),但这种教导总\l "是时隐时现,他们就可以随时提这个办法,在他们需要它来解释一个叛教行为时。”4

个关于永恒的保障的辩论,一直都不是省油的灯。

In fact, it has gone on for several hundred years and continues to some extent today. When a discussion endures that long, issues are more precisely defined, and positions harden. The very length and intensity of the debate has contributed in no small way to the traditional acceptance of opposing positions.

事实上,这个辩论已经持续了几百年,今天仍然在一定程度上在继续着。当一个讨论持续了这么久,该问题会被更加精确地加以定义,而且双方的立场也会变得更加固执。辩论的长度和强度,对于对立双方的传统立场之接受状况,真的是有不小的贡献啊。

Lest the reader doubt this point, consider the typical seminary student. the future teacher of the sheep. When a position differing from his own background or perhaps from that of the

4 R. T. Kendall, Calvin and English Calvinism to 1649 (Oxford: Oxford University Press, 1979), p. 143.

R.T.Kendall,《加尔文和英语世界的加尔文主义,到 1649 年》(牛津:牛津大学出版社,1979年),p143

seminary which he attends is presented, he is likely to "check it out" by opening up the standard theology texts which support his view and learning the ancient arguments against his opponents.

以免读者怀疑这一点,让我们来看一下典型的神学生的例子,就是那些未来的羊群的教师们。当他们遇到一个与自己背景或者与他所参加的神学院不同的立场时,他可能会通过翻看支持他的观点的标准神学课本,并学习当中那些用来反驳他的对手的那些

古老论据来“一探究竟”

Thus, traditional arguments are passed on from book to student, from professor to pupil, and from pupil to the parishioner when he becomes a pastor. Pressed for time in the seminary, and without it in the church, he rarely has opportunity for original study which might challenge traditional interpretations.

就是这样,传统的观点就会从书籍传授给学生,从教授传给学生,当他成为牧师时,则是从讲台传授给教区的居民。在神学院紧迫的时间之下,加上教会服事中也没有足够的时间,他很少有机会能够自己进行原始的研究,也就没有机会挑战传统的解释。

 

The Answer to Carnality 对属肉体现象的回应

To prevent abuse of the gospel, two widely held solutions are offered. Some, harkening back to the Colossian error, insist that the cause of the problem is that man needs more than initial salvation in Christ--a "fullness" beyond our salvation experience, a second work of grace to finish the incomplete beginning. However, some of the most notable examples of the present hypocrisy have appeared within the groups which offer such a solution and by the very leaders who teach it. The other solution, and the one which this book addresses, is the tendency to "front-load" and "back-load" the gospel.

为了防止福音的滥用,他们提供了两个被广泛采纳的解决方案。有些人回想起了歌罗西人的错误,坚持认为这个问题的根源在于,人类不仅需要基督的最初的救恩,而且还需要超越我们救恩经历的某种“丰富体验”,即需要借助于第二次的恩典的工作,来完成那个不够完整的开端。然而,目前信徒当中出现的假冒伪善的一些最为显着的例子,却恰恰是出现在提供这种解决方案的团体和教导它的领导者中间的。那么,另一个解决的方案,即本书所针对的方案,是“从前端添加”“从后端添加”福音内容的趋势。

Front Loading the Gospel 从前端加诸于福音

Front loading the gospel means attaching various works of submission and obedience on the front end and including them in the conditions for salvation. These works are supposedly created in the heart by God. This is commonly done among those who maintain that submission to the lordship of Christ is a condition of salvation.

从前端加诸于福音,意味着在前端附上各种降服和顺从的行为表现,并将其包括在救恩的条件下。这些工作被认为是由神创造在人心里的。这通常是那些将“持续的降服于基督的主权”作为救恩的条件的人所倡导的。

Faith is redefined to include submission, and a man becomes a Christian not by "hearing" and "believing" but by believing and promising God he will submit his life to Christ. This is not to deny that true faith certainly involves a disposition of openness to God and cannot coexist with an attitude of determination to continue in sin.

于是,信心被重新定义为包括有顺服的成分,一个人要成为基督徒,不是通过“听到”“相信”,而是通过相信并承诺上帝他将自己的生命降服于基督。这并不是否认,真正的信心一定会涉及对上帝的开放态度,并且其不能与顽固的继续犯罪的态度共存。

But that is not what those who teach so-called "lordship salvation" mean. Rather, their view is that a man must resolve to turn from all known sin and follow Christ absolutely. It seems that works enter through the front door, and another gospel is taught. But surely this God-created submission to lordship is a work, and works in the human heart whether from God or man do not save!

但这并不是那些教导所谓“主权救恩”(或译,委身救恩, lordship salvation)的人的意

思。相反,他们的观点是,一个人必须下决心从所有已知的罪恶中转过来,绝对地跟从基督。看起来,行为似乎是通过了前门进来了,而变成了在教导另一个福音。但是,这个“被上帝创造的”对主权的降服,的确是一项行为,在人的心中的这种“行为”works),无论是从神还是从人来的,都不能带来拯救。

Back Loading the Gospel 从后端加诸于福音

A far more subtle change in the gospel, however, occurs when some backload the gospel. Back loading the gospel means attaching various works of submission as the means for achieving the final aim of our faith, final deliverance from hell and entrance into heaven.

然而,一种更加微妙的对福音加以修改的做法是,当一些人从后端加内容于福音的时候。从后端加诸于福音,意思是附加上各种顺服的行为,作为实现我们信仰的最终目的之手段,使得人最后能够脱离地狱而到进入天堂。

This is what has been done in the more extreme expressions of the Reformed doctrine of the perseverance of the saints. While it is often claimed that a life of works is the necessary and inevitable result of true faith, it is also maintained by some that works are the means of achieving our final destiny. Of course, it is not always stated as blatantly as that.

这就是改革宗教义对圣徒的坚忍的比较极端的表达。虽然经常声称一生的好行为是真正信仰的必要和不可避免的结果,但也有人认为,行为是实现我们最终命运的手段。当然,这种思想并不总是那么公开地表达出来。

These works, we are told, are different than the works which the unregenerate perform to obtain merit with God. These works are the gifts of Christ and the fruits of regeneration. Calvin resisted a similar theology during the Reformation:

我们被告知,这些行为与那些未获重生之人的想要从神那里获得功德的行为不同。这些行为是基督的礼物,也是重生的果子。加尔文在宗教改革期间就抵制了一个类似的神学:

The Sophists, who delight in sporting with Scripture and in empty cavils, think they have a subtle evasion when they expound works to mean, such as unregenerated men do literally, and by the effect of free will, without the grace of Christ, and deny that these have any reference to spiritual works. Thus, according to them, man is justified by faith as well as by work, provided these are not his own works, but gifts of Christ and fruits of regeneration.

5

那些喜欢在经文上玩文字游戏和空洞的吹毛求疵的聪明人,认为当他们阐明行为的意义时,他们可以找到一个微妙的逃避,正如没有重生的人从字面意思上去理解的,通过自己的自由意志,没有基督的恩典,并且否定这些与属灵的工作有任何关系。因此,根据他们的观点,一个人既是通过信心称义,也同样是通过行为称义,只要是,这些并不是他自己的行为,而是基督的礼物(恩赐)和重生的果\l "5

5 John Calvin, Institutes of the Cliristian Religion, trans. Henry Beveridge, 2 vols. (Grand Rapids: Eerdmans, 1964), 3.11.14.

约翰· 加尔文,《基督教要义》,Henry Beveridge 翻译,2 (Grand Rapids: Eerdmans, 1964), 3.11.14

Calvin would no doubt be appalled to learn that there are many in the church today and who bear his name who espouse this very sophistry! To the prosaic mind, the doctrine of perseverance in holiness sometimes seems to be expressed in a way that teaches that sanctification is a means of justification.

加尔文毫无疑问会非常吃惊,今天教会里那许多的继承了他的名字的人,居然会支持这种诡辩!对于平庸的头脑,在圣洁中坚忍这个教义,有时似乎表现为成圣是称义的一种手段的教导。

The English Puritans often came close to this, and at least one of their luminaries, William Bradshaw (1571-1618), explicitly taught what others only implied. 6 More recently, Arthur Pink has maintained that God requires that true Christians must "keep themselves" or risk eternal damnation.(7) Yet he unequivocally maintains the "absolute and eternal security of the saints."(8)

英国的清教徒们经常持一种非常类似的观点,至少他们中有一个杰出人物,威廉·布拉德肖(William Bradshaw 1571-1618)明确地教导了一些别人只是暗示到的东西6。最近,阿瑟·平克(Arthur Pink)主张说,上帝要求真正的基督徒必须“保守他们自己”否则\l "就会承受永恒诅咒的风险7。然而,他又明确地坚持“圣徒拥有绝对和永恒的安全保

\l "障。”8

He is attempting to show that God preserves His children through means- works. He quotes John Owen, that prince of the Puritan expositors, with approval, teaching that works are a means of salvation:

他试图表明,神通过“靠着行为”的方法来保留他的孩子。他引用约翰·欧文,清教徒释经者中的王子,来支持他,教导说,行为是得救的一个途径:

But yet our own diligent endeavor is such as indispensable means for that end, as that without it, it will not be brought about .... If we are in Christ, God hath given us the lives of our souls, and hath taken upon Himself, in His covenant, the preservation of them. But yet we may say, with reference unto the means that He hath appointed, when storms and trials arise, unless we use our diligent endeavors, we cannot be saved.9

但是,我们自己的勤奋努力就是为达到此结局而不可或缺的手段,因为若是没有这样做,就不会带来成功……如果我们在基督里,上帝已经给了我们的灵魂生命,

已经扛在他自己的肩膀,要在他的圣约当中,保守他们。但是,根据他所指定的\l "手段而言,当风暴和试炼出现时,除非我们用勤奋的努力,否则我们就不能得救9

It seems that Pink, Bradshaw, and Owen are simply being honest about their understanding of the Reformed doctrine of perseverance. In their preoccupation with means they have forgotten that God has already told us what the means of salvation are and what they are not.

如此看来,平克,布拉德肖和欧文他们都只是诚实地说出了他们对改革宗关于持守(坚忍)的教义的理解。在他们过分关心手段的时候,他们忘记了,上帝已经告诉我们救恩的手段是什么,以及不是什么。

Works are not a means, whether on the front end or on the back end. The only means necessary for obtaining salvation is faith, and faith alone:

6 see Kendall, p. 89. Kendall, p. 89.

7 Arthur Pink, An Exposition of Hebrews (Grand Rapids: Baker, 1968), p. 601. Arthur Pink,《希伯来书阐释》(Grand Rapids: Baker, 1968), p. 601.

8 8 Ibid., p. 599. 同上 p. 599.

9 9 John Owen, Hebrews, cited by Pink, p. 600. J 约翰·欧文,《希伯来书》,被平克引用, p. 600.

He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit (Ti. 3:5).

行为并不是一种手段,不论是把它放在前端还是放在后端。获得救恩所必需的唯一手段就是信心,且只有信心:他便救了我们,并不是因我们自己所行的义,乃是照他的怜悯,借着重生的洗,和圣灵的更新。(多 3:5

The "means" are the washing of rebirth and renewal by the Holy Spirit, and not our good works:

“手段”是重生的洗和圣灵的更新,而不是我们的好行为:

For it is by grace you have been saved through faith, and this is not from yourselves, it is the gift of God--not by works, so that no one can boast (Eph. 2:8-9).

你们得救是本乎恩,也因着信,这并不是出于自己,乃是神所赐的。也不是出于行为,免得有人自夸。(弗2:8-9

The means are one--faith. This faith is apart from any means involving works. How else can Paul say it? When Pink and his modem followers, reacting to the moral laxity in the church, back-load the gospel with means, they are flatly contradicting Paul, if words have any meaning at all. In so doing, they seem to be preaching "another gospel" (Gal. 1:9).

手段只有一个——那就是信心。这信心,与其他任何包含行为的手段无关。使徒保罗还能怎么说呢?当平克和他的那些现代追随者们,对教会的道德懒散作出反应时,用“手段(途径)”的方式,使福音被从后端添加了内容,他们很明显地是与保罗相矛盾的,如果语言有任何意义的话(也就是说,除非保罗所说的话没有意义——译者注)。如此做,他们似乎是在教导“另一个福音”啦(加 1:9

We might ask, "Has loading the gospel with additional means and conditions achieved any more notable moral results than those who add nothing to it?" The answer seems to be no. There is just as much moral laxity in the history of those confessions who have stressed perseverance as in those who have not.

我们当中有人也许会问,“用其他的手段和条件来加在福音之上,比那些没有加任何东西在福音上的人,取得了更显著的道德成果了吗?”答案似乎是否定的。在历史上,宣扬人们要把重点放在忍耐(持守)上的人,和那些没有这样做的,在道德懒散的表现方面是基本一样的。

One only has to read the works of the English Puritans to see the burden these godly men felt over these same issues in their churches. This approach has been tried before without success, and it is hardly the answer to our present dilemma. Robert Dabney, an articulate proponent of this very doctrine, laments the deplorable state of the Presbyterian Church in his day (1878).

只要稍微去阅读一下英国清教徒的作品,就能看到,这些敬虔的人在他们的教会中对这些同样的问题所感到的重担。这种方法在之前已经有人尝试过了,只是没有成功,这对我们目前的困境来说也很难说会是一个答案。罗伯特·达布内(Robert Dabney)是

这个教义的一个口齿伶俐的支持者,他哀叹于长老会在他当时的年代的可悲状态(1878)。

The New Testament saints, he says, "did not, like so many now, sit year after year in sinful indolence, complaining of the lack of assurance, and yet indifferent to its cultivation."10

那些新约圣经中的圣徒,他说“不会像现在的许多人一样,年复一年的停留在罪性的懒\l "惰当中,一边抱怨缺乏得救的保证,一边又对培育这种安全感表现得漠不关心”10

10 10 Robert L. Dabney, Lectures in Systematic Theology (1878; reprint ed., Grand Rapids: Zondervan,

The problems of spiritual lethargy and spiritual abuse are widespread. The various proposals for correcting them have been tried before, and there seems to be no useful purpose served in continuing with the old answers such as lordship salvation and perseverance in holiness.

属灵上的怠惰和灵性方面腐败的问题相当的普遍。为了纠正这些问题,有各种的建议人们以前都已经尝试过了,继续采用那些陈旧的答案,试图来解决这个老问题,比如,提倡主权救恩和圣洁中的忍耐,其实都是于事无补的。

It seems to me that these problems are rooted in some very fundamental biblical misunderstandings. Could it be that the Protestant Reformation was incomplete and that this lies at the core of a raging modern controversy concerning the freeness of God's grace?

在我看来,这些问题植根于一些更为基础性的对于圣经的误解。是否有可能的情况是,新教改革其实并没有进行彻底,关于上帝那白白恩典的现代人所激励争论的,其核心到底在哪里呢?

Perhaps this unfinished beginning is also a significant cause of the carnality found in many churches. Here is the key to our modern dilemma. The Reformers feared free grace and, as a result, did not take the Reformation far enough. That is, their doctrine of the saints' perseverance in holiness compromised the free grace of God.

也许这个未完成的开始,也正是导致许多教会中出现属肉体之状况的重要原因。这是我们当今这种困境的关键所在。改革宗人士们对于白白的恩典有些担心,因此,就没有把宗教改革进行的足够彻底。也就是说,他们的那个圣徒在圣洁中的持守之教义,正好就妥协了上帝的白白的恩典。

Because the doctrine of justification by faith alone was potentially vulnerable to the charge of promoting license, the Reformers simply could not let go of the notion that works played a necessary part in our final arrival in heaven.

因为单单靠着信心称义的这个教义,很容易受到攻击,声称其是在倡导懈怠的生活方式,于是改革宗人士就不愿意放弃行为在我们最终抵达天堂上所扮演的一个必要要角色这一概念。

Unable to accept that a regenerate man could live a life of sin and still be saved, they included works on the back end of the gospel as the means (result?) of salvation. If the saints must inevitably and necessarily persevere in godliness to the final hour, then the doctrine of rewards and chastisement at the judgment seat of Christ becomes murky.

因为他们无法接受重生的人可以仍然过着罪恶的生活而且依然可以得救,他们就把行为加在福音的末端,把行为当作救恩的手段(结果?)。如果圣徒无可避免的、必然的要在圣洁中持守到最后的时刻(才可以得救),那么,关于信徒在基督的审判台前的奖赏和惩罚的教义,也就变得模糊不清了。

How can a man who has persevered in holiness be chastised? Since all who are regenerate will be rewarded anyway, perhaps many settle into spiritual dullness thinking all is well with their souls and there are no negative consequences to pay. And if the doctrine of punishment for a carnal life is vague and if the doctrine of rewards is reduced to a promise of something that everyone will get anyway, then key motivators for living the Christian life are compromised.

一个在圣洁中坚持到底的人,又怎么还会受到惩罚呢?既然,所有重生的人,无论如何都会得到奖赏的,也难怪乎许多人就沉迷于属灵上的不思进取,认为自己的灵魂一切安好,以为将来也没有任何负面的后果需要去承担的。于是,因着对属肉体生活的惩罚的教义变得模糊,以及奖赏的教义被简化到每个人无论如何都会得到的那样一种承诺,那么,基督徒生活的关键动力自然就会受到削减。

Most important, however, is the fact that the motivation of gratitude for unconditional

1972), p. 707.

Robert L. Dabney 系统神学讲座 (1878; 重印版, Grand Rapids: Zondervan, 1972), p. 707

acceptance is lost. This is because in the Reformed system the most likely possibility for the continually sinning Christian is that he may not be a true Christian at all. While some advocates of this doctrine would not intend this, the practical result is often continual introspection and doubt as to whether or not one is really unconditionally loved and accepted in God's family, apart from any works at all!

还有,最重要的是,对于自己是无条件的被接受的那种感恩之情,以及以此而被激发出来的动力,已经消失了,这是不争的事实。这是因为,在改革宗系统中,一个持续犯罪的基督徒,最可能的解释就是他大概不是一个真正的基督徒。虽然这个教义的一些倡导者们不是这样的意图,但实际的结果往往就是,有些人不断地反思和怀疑,自己是否真的是无条件地被爱和被接受到上帝的家庭中了,是否救恩真的是不看人们自己的行为表现的!

Yet, paradoxically, those who advocate this view say our motivation should come from gratitude. But how can gratitude emerge from the heart of one who is continually re-examining whether or not he is truly accepted? A new Reformation may be needed in Western Christianity which sets forth the magnificent freeness of God's grace as the only sufficient motivation for godly living.

然而,有些自相矛盾的是,那些主张这种观点的人,说我们的动机应该是来自感激之情的。但是,从一个需要不断重新审视自己是否被真正接受的人的心中,感激之情如何得以出现呢?西方基督教可能需要一个新的宗教改革,以便将上帝那伟大的白白恩典作为虔诚生活的唯一的并充分的动力。

 

The Eternal Security of the Saints 圣徒的永恒保障(永恒安全)

It is obvious that the question of eternal security is inextricably involved with the question of free grace. If eternal life is truly offered "without cost" and salvation once received can never be lost, it might seem that some would take the grace of God for granted and live unfaithful lives.

很明显的,永恒安全的问题与白白的恩典的问题是密不可分的。如果永生真的是“无需代价”就提供给我们的,并且救恩是一旦收到就永远不会丢失的,似乎就会让有些人把上帝的恩典当作理所当然的保障,并且去过一个不忠心的生活。

All motivation is lost, it is feared, to persevere in the life of faith. For the man who claims he is a Christian and who lives a sinful life, the Arminian warns him that he is in danger of losing his salvation. The English Puritans, on the other hand, simply say he never had salvation to begin with and he had better re-examine his foundations; he is in danger of hell.

人们就会担心,所有在信心的生活中去持守的各样动机就都会失去了。对于一个宣称自己是一个基督徒并且继续过着罪恶生活的人,阿民念派会警告他说,他乃是处在有可能失去他的救恩的危险当中。而在另一方面,英国清教徒则是会简单的认为说,这个人从一开始就没有得到救赎,并且他最好重新检查一下自己的信仰根基;他乃是处在下地狱的危险当中。

Only the man who perseveres in a life of good works to the final hour, they said, is truly saved. The Reformed doctrine of the perseverance of the saints was an outgrowth of the accusations that the Reformation would logically result in moral laxity. It also provided a powerful means of refuting the Arminian teaching of conditional security.

他们说,只有当一个人坚持其一生的好行为到最后,这样的人才是真正得救的。改革宗关于圣徒的持守的教义,是对宗教改革在逻辑上会导致道德懒散的指责作出回应的产物。这同时也是为阿民念的那种有条件的安全的教导,提供了有力的驳斥。

The intent of this book is to demonstrate that this doctrine is not only absent from Scripture but could, if not carefully stated, compromise the freeness of the grace of God. This is a book

about the eternal security of the saints, a doctrine which the writer feels has good scriptural support.

这本书的目的,就是要来证明这种的教义不仅不符合圣经,而且如果没有仔细地说明,这个教义就会损害神的恩典是不需要代价的这一概念。这是一本关于圣徒永恒的安全的书,这个教义是作者觉得有很好的经文之支持的。

Yet this doctrine has labored under amazing exegetical contortions at the hands of its advocates. The seeming twisting of numerous Scriptures in order to get them to align with a particular view of perseverance can only be described (if politically inclined) as "voodoo" exegesis.

然而,这个教义在其倡导者的手中经受了惊人的扭曲与揉捏。这种为了符合某种特定的关于坚忍的观点,而把大量的经文强行曲解的做法,(如果按照政治上的用语)应该被称为是“巫术”的解经。

The history of interpretation must, of course, render the final verdict, but if one had to choose between Arminian and Calvinist interpretations of the relevant passages, the writer's opinion is that the Arminian view is eminently more successful and true to the text. Fortunately, one does not have to choose between either of those interpretations, and it will be the burden of this book to chart a third and mediating path.

当然,圣经解释的历史必须帮助我们作出最后的判决,但是如果人们不得不在阿民念主义和加尔文主义之间,对相关段落的解释做出一个选择的话,那么作者的观点是,阿民念主义的观点绝对是更加成功的并且对于经文更为忠实的。幸运的是,人们不必

非要在这两种解释之间进行选择,而且,这本书的责任就是要来绘制第三个中间路径。 This investigation will lead us into many related doctrines, such as the relationship between

justification and sanctification, assurance of salvation, and the relevance of the warning passages in the New Testament. Can a true Christian commit apostasy? Does the New Testament teach the existence of the carnal Christian? In addition, we will examine all of the passages commonly brought to bear on the question of eternal security and consider both Calvinist and Arminian exegesis.

这项调查将引导我们进入许多相关的教义,例如称义与成圣之间的关系,救恩的保证以及新约中那些警告经文的相关性。一个真正的基督徒可能会出现叛教吗?新约圣经有教导说属肉体的基督徒是存在的吗?另外,我们将会检查所有的那些通常被人引用来讨论永恒的安全问题的经文,并且逐个考虑加尔文主义者和阿民念主义者对这些经文的解释。

The Experimental Predestinarian 实验的预定论者

It is important at the outset of our discussion that we define our terms carefully. Some, for example, maintain that historically the doctrine of perseverance meant only that no true Christian would ever commit apostasy.

在我们的讨论开始之际,很重要的是,我们必须仔细地定义我们的术语。例如,一些人坚持认为,在历史上,坚持(坚忍)的教义只是意味着没有一个真正的基督徒会犯

叛教之罪。

While there may have been some who limited the doctrine to this mere continuation of belief, the vast majority of the Reformed confessions and the theological works definitely viewed perseverance as a perseverance in good works.

虽然可能有一些人会将这个教义仅仅限于这种的信仰方面的延续,但绝大多数的改革宗告白和相关的神学作品,一定都是把持守视为一种在好行为方面的坚持。

According to the Protestant creeds. From the earliest post-Reformation creeds, perseverance was always connected with a life of practical victory against sin as well as continuation of faith.11

根据新教的信条。从最早的宗教改革之后的信条开始,持守这个教义始终是与攻克罪\l "恶的在实际层面的得胜生活以及在信仰上的持续性相联系的11

The specific occasion of the discussion of perseverance in the Canons of Dort (1619) was the controversy with the Remonstrants who denied this doctrine. The Canons make it explicitly clear that, even though a believer may lapse into carnality for a time, he will always return to repentance: By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way by serious repentance, the light of God's fatherly countenance again shines upon them. 12

对于多特信经(1619)中关于持守的讨论,当时候的特定场合是,要与那些否认

这一教义的抗议者进行辩论。多特信经表达得非常清楚,即使一个信徒可能有一段时间会跌倒在肉欲中,他却总是会回转而悔改的:然而,由于这样巨大的罪,他们大大的冒犯了上帝,犯下了致命的罪疚,使圣灵担忧,中断了信仰的操练,严重地伤害了他们的良心,有时候会失去上帝的恩惠,长达一段时间,一直到他\l "们通过严肃的悔改回到正确的道路上,神的父亲般的面容才再次照耀他们12

A lapse is only an "interruption" and lasts only "for a time until." The doctrine of perseverance guarantees, not just that the believer will not apostatize but that, when he backslides,

一次的跌倒(道德败坏)可能只是一个“中断”,通常只会持续一段时间。持守的教义保证说,不只是信徒不会叛教,而且当他退步时,

[God] preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by his Word and Spirit, he certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.13

神会在他们里面存留着那不可朽坏的重生的种子,防止这棵种子灭亡或完全丢失 ;并且再一次地,通过他的话语和圣灵,他肯定地、并且是有效地,会使得他们重

11 The Heidelberg Catechism (1563), for example, says (Q. 127): "Since we are so weak in ourselves that we cannot stand a moment while our deadly enemies--the devil, the world, and our own flesh--assail us without ceasing, be pleased to preserve and strengthen us by the power of the Holy Spirit, that we may make firm stand against them, and not sink in this spiritual war, until we come off at last with complete victory" (The Heidelberg Catechism," in Schaff, 3:355). Perseverance is a complete victory in the spiritual war against sin and not just a refusal to commit apostasy. Furthermore, this perseverance is ultimately God's work, not ours. It is God who will "preserve and strengthen" us.

例如,海德堡教义问答(1563)说(第 127 问):“既然我们在自己是如此软弱,我们不能坚持

一刻,而我们的致命的仇敌—魔鬼,这世界和我们自己的肉体—不停地在攻击我们,神就很高兴地用圣灵的力量来维护和加强我们,使得我们可以坚定地反抗他们并且不沦陷于这场属灵的 争战, 直 到我们最 后 以 完全 的 胜利脱身 ” ( 海德 堡教义 问 答, 沙夫Schaff3:355)。持守,是在属灵战争中对抗罪的完全胜利,而不仅仅是拒绝犯叛教之罪。

此外,这种持守最终是上帝的工作,而不是我们的工作。正是上帝,他将会“维护和坚固”我们。

12 12 The Canons of the Synod of Dort," in Schaff, 3:593 (5.5). “多特信经”,沙夫,3:593 (5.5).

新悔改,对他们的罪表达真诚和敬虔的悲伤,以至于他们可以在中保的宝血中继续寻求和获得赦免,可以再次经历到一个和解的上帝,通过信心继续得以崇拜他\l "的怜悯,并且此后会更加勤奋地用恐惧和战兢来作成自己得救的工夫13

When the believer falls, God "certainly and effectually" renews him to repentance so that he will more diligently work out his own salvation with fear and trembling.

当信徒跌倒的时候,神“肯定地和有效地”会更新他,以致于悔改,使他更加努力地用恐惧和战兢来作成自己得救的工夫。

The assurance that God will always enable them to persevere in good works by providing a way of escape when they fall (5.11) stimulates believers to persevere in piety, patience, prayer, and in suffering (5.12) and makes them more careful to continue in the ways of the

Lord (5.11 ).14

当他们跌倒时(5.11)上帝将总是能够提供一条逃脱的出路,用这种方式来使他们在好的行为中持守——这一保证就激励了信徒们在虔诚、耐心、祷告和苦难(5.12)中坚持下去,并且使他们更加小心地继续行在主的道路上(5.1114

The Westminster Confession refers to the fact of perseverance in the following manner:

威斯敏斯特告白用下列方式提到了持守的事实:

They whom God hath accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. 15

那些被上帝归入他爱子之中的,即被有效的呼召和通过他的圣灵而成圣的人,即不会完全的、也不会最终的,从恩典的状态中脱离;反而是必将肯定地在其中坚\l "持到底,并且永远的得救15

What did the Westminster divines mean by "fall away from the state of grace"? What did it mean to persevere in the state of grace? When we see what they contrasted perseverance with, it is clear that they did not limit it to a mere continuation of believing but to a perseverance in good works:

威斯敏斯特的那些神学家们所谓的“从恩典的状态脱离”是指什么意思呢?在恩典的状态中坚持到底,又是指什么意思呢?当我们看到他们把什么与之进行对比时,就知道,很明显的,他们并没有把它限制在只是继续相信下去,而是指坚持不懈地做好的行为:

Nevertheless they may, through the temptations of Satan and of the world, the

13 Ibid., 3:593-94 (5.7). 同上,3:593-94 (5.7).

14 The French Confession of Faith (The Gallic Confession (1559) makes it clear that the perseverance of the saints is specifically a perseverance in the "right way" (Art. 21). "We believe also that faith is not given to the elect not only to introduce them into the right way, but also to make them continue in it to the end. For as it is God who hath begun the work, He will also perfect it" ('"The French Confession of Faith; in Schaff, 3:371).

法国信仰告白(高卢告白(1559)很清楚地宣称,圣徒的坚持特别的是指在“正确的道路”上的坚持(条款 Art. 21)。“我们也相信,信心不是被给予那些选中的人,不仅要介绍他们走上

正确的道路,而且是要使他们在这道路上继续走下去直到尽头。因为正是神开始的这个工作,他也会完成它”)(法国信仰告白,沙夫,3:371)。

15 "The Westminster Confession of Faith," in Schaff, 3:636 (17.1). 威斯敏斯特信仰告白,沙夫,3:636 (17.1).

prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened; and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves. 16

然而,他们有可能,因着撒但和这世界的诱惑,也因着堕落的影响残留在他们身上,以及忽视了使他们受到保护的那些手段,就导致他们陷入严重的过犯之中;甚至于在这种状态中继续存留一段时间:因此,他们引起神的不悦,使他的圣灵哀伤; 并被剥夺了一些他们的恩典和舒适感; 他们的心变得刚硬,他们的良心因而

受伤; 他们也会伤害和诽谤别人,并因此让自己遭受暂时的审判16

What is prevented by the Holy Spirit is "final" falling, and falling is clearly a falling into grievous sins, not just apostasy. Furthermore, perseverance guarantees that such falling is only temporary and, as stated in the Canons of Dort, can last only "for a time."

圣灵所预防的是“最后、最终”的跌倒,并且,“跌倒”在这里的意思,很清楚的是一种在严重的罪方面的跌倒,不只是指叛教。此外,坚持(坚忍)就保证了,这种跌倒只能够是暂时的,如多特信经所述,只会是持续一段时间而已。

According to the Reformed theologians. When we turn to the discussions of perseverance in the writings of Reformed theologians, it is likewise clear that a perseverance in fruit bearing is the meaning, and not just a perseverance in faith.17

根据改革宗的神学家们。当我们转向改革宗神学家在他们的著作中对于持守的讨论时,同样清楚的是,在结果子方面的持守是他们所指的意思,而不仅仅是指在信心方面的\l "持守17

For example, Calvin, in his discussion of perseverance and the good works which God works in us (Phil. 2:13), says that God "supplies the persevering effort until the effect is obtained." The effect is the willing and the working of His good pleasure. In fact, he says, in our

16 Jbid., 3:637 (17.3). 同上 3:637 (17.3).

17 Reformed Baptist theologian Augustus Strong says that the saints' perseverance is "the human side or aspect of that spiritual process which, as viewed from the divine side, we call sanctification." He speaks of it as 'the voluntary continuance, on the part of the Christian, in faith and well-doing." In this he is correct. The Reformed doctrine of perseverance is simply another way of saying that justification and sanctification are united and that perseverance is the gradual growth in grace which occurs in the life of all those who are truly regenerate. John H. Gerstner defines the doctrine of the saints' perseverance in this way: "Theologically speaking, it refers to the fifth point of the Calvinistic doctrinal system that true Christians will continue in faith and holiness forever. Thus Jonathan Edwards finds the very definition of a Christian to be, according to John 8:31, one who continues in the Word of Christ' (John H. Gerstner, "Perseverance; in Baker's Dictionary of Theology, ed. Everett F. Harrison (Grand Rapids: Baker, 1960], p. 403-4).

改革宗浸信会的神学家奥古斯都·斯特朗(Augustus Strong)说,圣徒的持守是“从人的角度或层

面来看那个属灵的进程,若是从神的角度来看,我们就会称之为成圣。”他把这称为“从作为基督徒的部分来看,在信心和好的行为方面的、自愿的继续下去”。在这点上他是对的。改革宗对于持守的教义,只是简单的用另一种方式来表述称义和成圣是联合在一起的,并且持守是指那些真正重生的人会在其生命中、在恩典里持续地成长。约翰·赫斯特纳(John H.

Gerstner)是这样定义“圣徒的持守”这一教义的:“从神学的角度说,它指的是加尔文主义教义系统中的第五点,即真正的基督徒将永远在信心和圣洁中继续下去。因此,乔纳森·爱德华兹(Jonathan Edwards)发现一个基督徒的准确定义是,根据约翰福音8:31,是那些继续

行在基督的话语里的人。(约翰·赫斯特纳,“坚忍;Baker 贝克神学字典”Everett F. Harrison (Grand Rapids: Baker, 1960], p. 403-4”

perseverance in good works "we go on without interruption, and persevere even to the end."18

例如,加尔文,在他讨论关于持守的教义以及神在我们里面的善工时(腓 213),说

上帝“提供了持守的努力直到达成持守所带来的果效”。这果效就是一份愿意之心,并且为着得蒙他的喜悦而做工。事实上,他说,在我们对于好行为的持守中,“我们会不断\l "地继续下去,并且会坚持到底。”18

For Calvin, the perseverance of the saints was much more than preventing their apostasy from faith; it was a positive sanctification in good works. In his chapter on perseverance in Redemption Accomplished and Applied, Reformed theologian John Murray similarly insists that the doctrine of the saints' perseverance is a doctrine of perseverance in good works. '

对于加尔文来说,圣徒的持守,不仅仅是防止他们从信仰中叛教;它是指在好的行为中的积极的成圣。在他关于《救赎的完成和应用》一书中,在那关于持守的章节中,改革宗神学家约翰·默里(John Murray)类似的坚持认为,圣徒的持守这个教义,就是

指持续地要有好行为的教义。

The crucial test of true faith," says Murray, "is endurance to the end, abiding in Christ, and continuance in his Word." 19 For Murray, the doctrine of perseverance is not just a teaching that the true Christian cannot commit apostasy but that he cannot "abandon himself to sin; he cannot come under the dominion of sin; he cannot be guilty of certain kinds of unfaithfulness."

默里说:“对于真正的信心的关键试验,是忍耐到底,一直住在基督里,继续行在他的\l "话语中。”19 对于默里来说,持守的教义不仅仅是说真正的基督徒不可以犯叛教的罪,

而是说,他不能“在罪里放弃自己;他不能来到罪的统治下;他也不能在某些种类的不忠心方面亏欠了神。”

His whole chapter is a sustained argument that perseverance cannot be separated from a life of works. He says, "Let us appreciate the doctrine of the perseverance of the saints and recognize that we may entertain the faith of our security in Christ only as we persevere in faith and holiness to the end.''20

他的整个章节都是关于“持守”不能与一生的好行为分离开来的持续不断的论证。他说:“让我们感谢圣徒的持守这个教义,承认说,只有当我们持守信心和圣洁到底,我们才\l "能好好享受我们在基督里有安全保障的这个信心。”20

For Murray, as for all the Calvinist creeds which preceded him, the doctrine of the saints' perseverance is the doctrine that those who are truly saints will persevere in faith and holiness to the final hour. He further argues against the Arminians that such a doctrine cannot lead to antinomianism "because, by definition, it means persevering in holiness and not in unholiness .... It not only promotes but consists in strenuous and persevering efforts after conformity to Christ.''21

对于默里来说,正如在他之前的所有那些加尔文主义的信条,圣徒的持守这个教义,乃是一个关于那些真正的圣徒会在信心和圣洁中坚持到最后一刻的教义。他进一步针对阿民念主义而辩论说,这样的一个教义,并不会导致反律法主义,“因为,根据其定义,这意味着持守圣洁,而不是持守不圣洁……它不仅是促进,而且其实是包含着要\l "人们(在信靠基督之后)继续付出艰辛与持久的努力。”21

 

18 Institutes, 2.3.9. 基督教要义 2.3.9.

19 John Murray, Redemption-Accomplislaed and Applied (Grand Rapids: Eerdmans, 1955), p. 152.

约翰·默里,《救赎的完成和应用》(Grand Rapids: Eerdmans, 1955), p. 152.

20 ibid., p. 155. 同上 p. 155.

21 21 Gerstner, p. 404. 赫斯特纳,404 页。

 

The outstanding Reformed theologian of the nineteenth century Charles Hodge clearly asserts the true definition of the Reformed doctrine of perseverance:

十九世纪杰出的改革宗神学家查尔斯·霍奇(Charles Hodge)清楚地说明了改革宗对于持守教义的真实定义:

It must be remembered that what the Apostle argues to prove is not merely the certainty of the salvation of those that believe; but their certain perseverance in holiness. Salvation in sin, according to Paul's system, is a contradiction in terms. This perseverance in holiness is secured partly by the inward secret influence of the Spirit, and partly by all the means adapted to secure that end--instructions, admonitions, exhortations, warnings, the means of grace, and the dispensations of his providence.

22

必须记住的是,使徒们所论证的,不仅仅是说那些相信之人的救恩是确定无疑的 ;而是包括他们必定会在圣洁中持守下去。可以容许人继续犯罪的那种救恩,按照保罗的神学系统,会是一个自相矛盾的术语。这种在圣洁中的持守,部分原因是通过圣灵内在的秘密的影响,部分的则是通过所有那些被用来确保最终结局的手\l "——教导,提醒,劝诫,警告,恩典的手段,以及他的主权的施行22

The various instructions, warnings, and exhortations in the New Testament have as their object continuance in good works and holy living, not just the prevention of apostasy. Robert Dabney, the well-known Reformed Presbyterian theologian who lectured at Union Theological Seminary in Virginia, was equally insistent that the Reformed doctrine of the saints' perseverance was not just a teaching that true saints will not commit apostasy but that they will persevere in a life of good works.

新约中的各种指示,警告和劝诫,它们的目的都是在鼓励信徒要在好的行为和圣洁的生活中持续前行,而不仅仅是用来防止背教的。罗伯特·达布尼(Robert Dabney),著

名的改革宗长老会神学家,曾在弗吉尼亚州的联合神学院授课,同样坚持说,改革宗关于圣徒的持守的教义不仅仅是一个关于真正的圣徒不会叛教的教导,而是也包含着要让他们以一生的好行为来持守信仰。

He begins his discussion with Phil. 1:6 and observes, "We have here the Apostle's plain expression of his belief in the perseverance of the truly regenerate, in a state of repentance,

unto the end."23 For Dabney, the perseverance of the saints is perseverance in holiness.

24 Similarly, Louis Berkhof defines perseverance as "that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is

continued and brought to completion."25

他通过腓1:6 的经文开始他的讨论并观察到:“在这里我们看到,使徒直白地表达了他\l "对真正重生之人的持守的信念,也就是说他们会持续处在悔改的状态,直到最后。”23\l "对于达布尼来说,圣徒的持守是在圣洁中的坚持24。相似的,路易斯·伯克霍夫(Louis Berkhof)把持守定义为“在信徒中圣灵持续的运行,借此把在信徒心里所开始的神圣恩

 

22 Charles Hodge, Systematic Theology, 3 vols. (London: James Clarke, n.d.; reprint ed., Grand

Rapids: Eerdmans, 1977), 3:112-13.

Charles Hodge 霍奇,《系统神学》,第三卷。(伦敦:James Clarke, n.d. ;重印版,Grand Rapids: Eerdmans, 1977), 3:112-13)。

23 Dabney, Lectures, p. 688. Dabney,演讲p. 688

24 24 Ibid., p. 692. 同上 p. 692

\l "典的工作,继续下去直至完成。”25

This, of course, closely approximates the Reformed definition of sanctification. It is not just the prevention of apostasy but the growth in holiness Berkhof intends to convey in his doctrine of the saints' perseverance. Like Hodge, he argues against the Arminians' charge of antinomianism by saying:

这样的说法,当然地,就是与改革宗对成圣的定义极为相似啦。伯克霍夫意图在他关于圣徒的持守的教义中所传达的,不仅仅是防止叛教,而且还包括在圣洁中的成长。像霍奇一样,他反对阿民念主义者有关反律法主义的指责:

It is hard to see how a doctrine which assures the believer of a perseverance in holiness can be an incentive for sin. It would seem that the certainty of success in the active striving for sanctification would be the best possible stimulus to ever greater exertion.

26

很难看到,这也一个保证信徒在圣洁中持守的教义,怎么会被说成是对罪的激励呢。看来,积极争取成圣,以及在这方面有成功的确定性,将是对作出更大的努\l "力的最好的激励啊26

Like the historic creeds, Berkhof is careful to emphasize that perseverance is God's work, not ours. "It is, strictly speaking, not man but God who perseveres." He gives a formal definition of perseverance as follows: 'That continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to

completion.''27

就像历史上的信条所说的那样,伯克霍夫也是很小心地强调说,持守是神的工作,而不是我们的。“严格来说,是神而不是人在持守。”他给出的对坚持(坚忍)的正式定义如下:“在信徒里面圣灵持续的运行,借此把在信徒心里所开始的神圣恩典的工作,继\l "续下去直至最终完成。”27

So the doctrine of the saints' perseverance is a guarantee of success in the active striving for sanctification. That is why William Shedd discusses perseverance under the topic of

sanctification in his Dogmatic Theology. 28 It is, in the final analysis, a perseverance in holiness and not just a preventer of apostasy.

所以圣徒的持守(坚忍)的教义,是积极主动地争取成圣的成功保证。这就是为什么威廉·萨德(William Shedd)在他的《教义神学》中,是把坚忍这个教义,放在成圣的

\l "主题下进行讨论的28。归根结底而言,这是指一个在圣洁中的持守,而不仅仅是对叛教的预防。

Conclusion. This brief survey of the various confessions and theologies of the Reformed faith leads to this definition of the Reformed doctrine of perseverance:

结论。对改革宗信仰的各种告白和神学的简短调查,导向了以下的改革宗立场对于持

守( 坚忍)这个 教义的定义:1. All who have been justified by God's grace will never lose their justification.

25 Louis Berkhof, Systematic 171eology (London: Banner of Truth, 1941), p. 546. Louis Berkhof 伯克霍夫,《系统神学》(伦敦:真理之旗,1941, p. 546

26 26 Ibid., p. 548. 同上 p. 548

27 27 Ibid., p. 546. 同上 p. 546

28 28 William G. T. Shedd, Dogmatic Theology, 3 vols. (New York: Charles Scribner's Sons, 1889;

reprint ed., Minneapolis: Klock and Klock, 1979), p. 557.

William G. T. Shedd 萨德,《教义神学》,三卷。(纽约:Charles Scribner 的儿子,1889;重印版,Minneapolis: Klock and Klock, 1979), p. 557

所有通过神的恩典而称义的人,永远不会失去他们的称义。

Instead, they will persevere in a life of good works and holiness to the final hour.

反而,他们会在好行为和圣洁中坚持一生,直到生命最后的时刻。

This perseverance is the work of God in which man co-operates.

这持守是神的工作,人只是作为合作者。

The amount of good works will vary, but the thrust and direction of the life will always be toward holiness.

好行为的数量将会有所不同,但是那种信靠和生命的方向,将永远是趋向圣洁的。

When they fall into sin, their fall will only be temporary, and they will always (if they are truly regenerate) come to repentance. As Thiessen put it, they will not "fail to return from

their backsliding in the end.''29

当他们坠入罪当中,他们的跌倒只是暂时的,并且他们总是(如果他们是真正重生之人)会再次悔改。正如泰森(Thiessen)所说的那样,他们不会“在最后都没有从跌

\l "倒中转回来。”29

In describing the adherents of the Reformed doctrine of perseverance, some ambiguity results. Historically, this doctrine grew up in the Puritan tradition, and they called themselves "experimentalists.'' This is because they felt that Christ must be experienced and that, in order to ascertain whether or not one was a Christian, one must perform an experiment.

在描述改革宗信仰的追随者,对于持守的教义的认识时,难免就会有一些模糊的结论。历史上,这个教义是在清教徒的传统中形成的,这些清教徒称自己为“实验家”。这是因为他们觉得基督是必须被经历到的,为了确定一个人是否是基督徒,这个人就必须进行一个实验。

He must ask, "Have I believed?" and "Are there evidences of works in my life?" If the answer to these questions was yes, he was justified in claiming that he was probably saved. Of course, the final verdict could only be rendered at the end of life when the evidence of final perseverance was compiled. They commonly employed what is called the practical syllogism:

他必须要问:“我已经信了吗?”“在我的生命中有行为的证据吗?”如果对这些问题的答案是,是的,他就有理由声称他可能是得救了。当然,最后的判断(审判),只有在他生命的终点,当那终极的持守之证据被汇编的时候,才会被给予。他们通常所使用的是所谓的实践三段论:

Major Premise: Those who have believed and give evidence of sanctification are saved. 主要的前提:那些已经相信的人,并且提供了成圣方面之证据的人,就是得救了的。

Minor Premise: I have believed and have some evidences.

次要的前提:我已经信了,并且也有一些证据

Conclusion: I am saved. 结论:我得救了。

This approach to assurance is "experimental." The hypothesis "I am saved" is being tested by an experiment. A second distinguishing mark of those within this tradition has been a strong emphasis upon eternal predestination. In addition, these Puritan divines placed unusual emphasis on the doctrines of particular grace and limited atonement, a logical (but not exegetical!) extension of predestination.

29 Jienry Clarence Thiessen, Lectures in Systematic Theology, rev. Vernon D. Doerksen (Grand Rapids: Eerdmans, 1979), p. 294.

Jienry Clarence Thiessen 泰森,《系统神学讲座》,rev. Vernon D. Doerksen (Grand Rapids:

Eerdmans, 1979), p. 294

这种对于得救确据的认识方法乃是“实验性的”“我得救了”的假设,正在通过一个实验而进行测试的。在这种传统中,往往有其第二个明显的标志,就是是强调永恒的预定。另外,这些清教徒的神学家们,通常也是非常强调特殊的恩典和有限的赎罪这些教义,这其实乃是一个对于预定论的合乎逻辑的(但不是解经上的!)延伸之结果。

A helpful label then would include the words "experimental" and "predestination." R. T. Kendall has suggested the label "Experimental Predestinarians," which will be used throughout this book.30

因此,一个比较有用的标签将会是包含“实验”“预定”这两个词。肯德尔(R. T. Kendall\l "提出了“实验预定论者”这个标签,这也正是本书将使用的标签30

The Partaker 参与者

This book will discuss three basic theological approaches to the questions of security and perseverance. While labels often import connotations not shared by those designated, they are nevertheless helpful in distinguishing between positions.

本书将讨论关乎安全保障与持守(坚忍)问题的三种基本神学方法。虽然说,标签通常会导入某些被指定对象所不见得具备的内容(亦即,标签容易产生某些不精确的误导——译者注),但它们也是有助于我们区分立场的。

In this book the term "Arminian" refers to those followers of Jacobus Arminius who have held that it is possible for a true Christian to lose his salvation. For them the warning passages (e.g., Heb. 6) refer to regenerate people. The term "Calvinist" will refer to those who feel that one who is born again cannot lose his salvation and will necessarily and inevitably continue in good works until the end of life (the "Experimental Predestinarian").

在这本书中,“阿民念主义者”这一术语指的是那些雅各布·阿民念(Jacobus Arminius

的追随者,他们认为真正的基督徒有可能会失去他的救恩。对他们来说,那些警告性的经文(例如,来 6)是指向已经重生得救的人。“加尔文主义者”这个术语指的是那些

认为一个已经重生的人是不可能失去他的救赎的,并且他们将必然的和不可避免的在好行为中坚持 到生命的最后一刻(“实验预定论者”)。

The warning passages, according to the Experimental Predestinarian, are addressed to unregenerate people who have professed faith in Christ but who do not possess Christ in the heart. The designation for the third position will similarly be derived from a person, although this person is not mentioned by name but by his distinguishing characteristic:

对于这些实验预定论者来说,这些警告性的经文,是向那些未重生的人发出的,他们虽然公开承认在基督里的信心,但是却没有在心中真正拥有基督。类似的,第三种立场的名称,同样是来自一个人,虽然这个人没有被提到名字,而是通过他突出的特征:

For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end (Heb. 3: 14 NASB).

我们若将起初确实的信心,坚持到底,就在基督里有分了(来 3:14)。

The word "Partaker" will designate the third theological approach to security. The Partaker is one who, like the Calvinist, holds to the eternal security of the Christian but, like the Arminian, believes the warning passages in the New Testament apply to true Christians. The Partaker is the Christian who perseveres in good works to the end of life.

“参与者”这个词将用来定义针对安全保障的第三种神学进路。“参与者”是一个有点像加尔文主义者的人,他坚持基督徒的永恒安全,但是又像是阿民念主义者,相信在新约圣经中的警告性经文完全适用于真正的基督徒。参与者,是那些在好的行为中坚持到

 

30 30 Kendall, English Calvinism, p. 9. Kendall 肯德尔,英国的加尔文主义,P9

生命最后一刻的基督徒。

He is the faithful Christian who will reign with Christ in the coming messianic kingdom. He will be one of the servant kings. What is in danger, according to the Partaker, is not a loss of salvation but spiritual impoverishment, severe discipline in time, and a forfeiture of reward, viz., disinheritance in the future.

他是那位忠心的基督徒,将会在即将来临的弥赛亚王国中与基督一起统治。他将成为仆人君王之一。对于参与者(该理论的倡导者)来说,危险所指的,并不是在失去救恩这个层面,而是指属灵层面上的枯竭,适时的严重管教,以及丧失的奖赏,亦即,在未来没有机会来继承产业。

For the Partaker the carnal Christian is not only a lamentable fact of Christian experience but is explicitly taught in the Bible as well. A comparison and contrast between these three theological positions--the Arminian, the Experimental Predestinarian, and the Partaker--will constitute a major portion of this book.

对于参与者来说,属肉体的基督教徒,不仅是基督徒经历当中的一个可悲事实,而且也在圣经中明确地教导过。在这三个神学立场之间作出比较和对比——阿民念主义,实验预定论者和参与者理论——将会构成本书的主要部分。

It will be helpful to state at the outset the precise distinctives of the Partaker doctrine. The Partaker view of eternal security may be summarized as follows:

在本书的开篇部分,首先来说明一下,参与者教义的确切特征,将会是很有帮助的。

参与者对于永恒的安全保障的观点,也许可以做出如下的总结:

Those who have been born again will always 31 give some evidence of growth in grace and spiritual interest and commitment. A man who claims he is a Christian and yet never manifests any change at all has no reason to believe he is justified (Mk. 4:5, 16-17).

\l "那些重生得救的人,总是会31表现出其在恩典中成长,属灵的兴趣和委身方面的一些

证据。一个声称自己是基督徒但从来没有表现出任何变化的人,没有理由相信他是已经称义了(可 4:516-17.

The assurance of salvation is found only by looking outward to Christ and not by looking inward to the evidences of regeneration in the life. As the gospel promise and the beauty of the Redeemer are held before the believer's gaze, assurance is the result of such contemplation. The fruits of faith are helpful as secondary confirmations of one's regenerate state, but their absence does not necessarily invalidate a man's salvation. If a believer is looking biblically and dependently to Christ, a lifestyle of sin will be psychologically, spiritually, and biblically impossible (Rom. 6:1, 11; 8:35-39; Heb. 11:1-2). "

救恩的保证只能是通过向外看,仰望基督,而不是向内看,到信徒的生命中去找重生的证据。由于福音的承诺和救赎主的荣美被摆放在信徒的眼前,所以安全保障就是

31 This is true because (1) at conversion a person has repented, changed his perspective about sin and Christ and is therefore predisposed to allow Christ to change him; (2) he has been flooded with the new motivations toward godliness accompanied by the indwelling of the Holy Spirit; and

(3) the parable of the soil says of the second man there was growth, a kind of fruit. But he may soon after quench the Spirit, walk by means of the flesh, and thus fail to give visible evidences of these initial inner workings. A life of sanctification will not inevitably and necessarily follow justification.

这是真的,因为(1)在信主的时刻,一个人已经悔改了,已经改变了他对罪和基督的看法,因此倾向于允许基督来改变他;(2)他受到圣灵的内住所引发的虔诚的新动机所推动,朝向圣洁生活的追求;并且(3)土壤的比喻中所说的第二个人,是有所成长的,也可以说是一

种果子。但是他可能稍后就消灭了圣灵的感动,很快就会按照肉体行事,因此无法继续给出这些初始的内在工作所带来的外在证据。生命的成圣,不是一定会不可避免的和必须伴随着称义的。

这种默想与仰望的结果。信心所带来的果子,有助于重生状态的二次确认,但是这些果子的缺席,并不一定表示一个人的救恩无效。如果一个信徒是按着圣经、带着依靠之心仰望基督的,那么,继续活出一种罪恶的生活方式,将会是在心理上,属灵上,圣经上都是不可能的事情。(罗6:1118:35-39;来 11:1-2

It is possible for true Christians to fail to persevere in faith and, in remote cases, even to deny the faith altogether (Heb. 10:26, 35). While initial growth is taught in the New Testament, it is possible for a true Christian to lapse into carnality and finish his course walking as a mere man. The automatic unity between justification and sanctification maintained by the Experimental Predestinarians is not taught in Scripture.

3 . 真正的基督徒有可能不持守信仰,在比较极端的情况下,甚至否认信仰(来

10:2635)。在新约圣经中,尽管有教导初期的成长,一个真正的基督徒还是有可能

会退后,变成属肉体的人,只是单单作为一个天然人的样子来完成他的信仰旅途。圣经中并没有教导那些由实验预定论者所维护的,称义与成圣之间的自动统一性。

The warning passages of the New Testament are intended by the New Testament writers to address regenerate people, not merely professing people, and to express real dangers to the regenerate. The danger, however, is not loss of salvation but severe divine discipline (physical death or worse) in the present time and loss of reward, and even rebuke, at the judgment seat of Christ.

新约圣经中的那些警告性经文,是由新约作者向重生的人所发出的,而不仅仅是针

对那些自称是基督徒的人,并且是在向重生的人表达真正的危险。然而,这危险,不是关于失去救恩的层面,而是指,现世所受到的神的严厉管教(身体上的死亡或更糟),以及将来在基督的审判台前会失去奖赏甚至是遭受责备。

A life of good works is the obligatory outcome of justification but is not the inevitable outcome (Rom. 8:12).

一生的好行为是称义的必须要有的(义务性的)结果,但不是那不可避免的必然的

结果(罗8:12

Those whom God has chosen before the foundations of the world and efficaciously called into saving faith and regenerated by His Holy Spirit can never fall away from salvation, but they shall be preserved in a state of salvation to the final hour and be eternally saved. This preservation is guaranteed regardless of the amount of works or lack thereof in the believer's life (Jn. 6:38-40).

那些在创造世界以前就被上帝所拣选的,并且被有效地呼召而进入使人得救的信心

之中的,并且藉着圣灵而重生的人,永远都不会失去救恩,而是应该直到生命的最后一刻都会蒙神保守,一直处在救恩的状态中并被永远的拯救。无论在信徒的生活中的行为之数量是多是少,这种的保守都是满有保证的。(约 6:38-40

The motive for godly living is not to be found in either fear of losing salvation (Arminian) or wondering if one is saved (Experimental Predestinarian). Rather, it is to be found, negatively, in the fear of disapproval, and, positively, in gratitude for a salvation already assured and in anticipation of hearing the Master say, "Well done!" The doctrine of eternal rewards usually has a more prominent place in spiritual inspiration toward a life of good works in the Partaker view than in that of the Arminian or Experimental Predestinarian (1 Cor. 9:24-27; 2

Cor. 5:10; Jn. 8).32

信徒之虔诚生活的动机,不是因为害怕失去救恩(阿民念主义),或是想知道自己

是否得救了(实验预定论者)。而是,从负面的角度来说,是在对被神不

认可的恐惧里,从正面的角度来说,是因着救恩已经确定而产生的感恩之态度,以及希望听到主人说:“做得好!”永恒的奖赏这个教义,在参与者的观点中,相较于阿民念

主义者或实验预定论者,通常会对信徒一生的好行为,带来更为明显的属灵的激励。

(林前 9:24-27;林后 5:10;约 832

A conversation recently held with an articulate exponent of the Experimental Predestinarian position revealed once again how difficult communication can sometimes be. Listening to this well-known theologian describe what he thought to be the position of those called Partakers, it was evident how thoroughly our biases and theological background can hinder our abilities to understand one another.

最近所遇到的一次跟一位实验预定论者的倡导者的对话,再次表明,沟通有时候有多么困难。听着这位著名的神学家,他所描述的他认为是那些称为参与者的人的立场,

很明显地表明,我们的偏见和神学背景是如何彻底地阻碍了我们彼此了解的能力。 We were discussing saving faith. In this scholar's frame of reference there were only two

possibilities regarding faith--it was either mere intellectual assent or personal commitment. That there was a third possibility, reliance and inner conviction, did not seem to occur to him.

我们在讨论令人得救的信心。在这个学者的参考框架中,关于信仰就只有两种的可能性——它要么是理智上的认同,要么是个人的委身。如果还有第三种的可能性,比如信靠(reliance)和内在的确信(conviction),他似乎完全想不到。

Furthermore, if you did not hold to his view that faith was commitment, this, in his thinking, meant that you believed all that was necessary for salvation was that you pray a prayer or intellectually accept some facts. In addition, this meant that you actively taught that there were two optional classes of Christians, carnal or spiritual, and that it was all right to be either one!

此外,如果你不能

认同他的观点,即信仰就是指全然的委身,那么,在他的想法中,这就意味着你所相信的救恩,其所必需的一切,仅仅就是做一个祷告或是在理智上接受一些的历史事实。此外,这也就意味着,你在积极地倡导说,其实有两个可供人选择的基督徒的阶级,属肉体的或属灵的,并且成为它们中的任何一个都是可行的!

For those who may assume that this is either the direct teaching or the logical implication of the Partaker position, please withhold judgment until you have finished these pages!

对于那些可能会认为,这就是持“参与者”立场的人所直接教导或者在逻辑上所暗示的理论,请你不要过早的作出论断,直等到你认真读完这些篇幅再说吧!

Like our Experimental Predestinarian friends, we would have serious doubts about the salvation of a man who claims he is a Christian and gives little or no evidence of it in his life. We would not give assurance of salvation to such an individual. We, too, are concerned about those who seem to think they can pray a prayer and live indifferently to Christ's claims and yet maintain the fiction that they will go to heaven anyway.

就像我们的那些实验预定论者朋友,我们应该会对一个自称是基督徒但是在他的生活中很少或没有给出他是基督徒的证据的人的救恩,持有严重的怀疑态度。我们也不会把救恩的保证给这样的一个个体。我们也要担心那些似乎认为他们只要做一个祷告就行,并且可以继续过一个对基督的宣称不闻不问的生活,而且还沉迷在自己无论如何都会去天堂的幻想之中的人。

There is no question that there seems to be a general lack of vitality in many parts of the Western church today. Whether or not many who profess Christ are truly regenerate, none

32 John MacArthur, for example, has only one sentence devoted to the subject in his entire book on discipleship, p. 145.

例如,John MacArthur 麦克阿瑟在他的关于门徒训练的整本书中,只有一句话是用于该主题的,

P145

can say with certainty. However, we can all agree that the problem of spiritual lethargy, lukewarm Christians, and even carnality is widespread and must be addressed.

毫无疑问的,今天西方教会的许多地方似乎普遍缺乏活力。无论那许多的宣称自己信奉基督的人是否真的是得到重生之人,没有人能够肯定地说明白。然而,我们大家都能够同意的是,属灵上的怠惰,不冷不热的基督徒,甚至是属肉体的现象,这些都是普遍存在的情况,这实在是我们必须想办法解决的。

It may be that a major cause of this difficulty is that we have not challenged our congregations with the sobering realities of our glorious future. It is mankind's destiny to "rule and have dominion," and that destiny has yet to be fulfilled. However, if the Partaker view of perseverance is right, only those Christians who persevere in a life of good works will have a share in this future glory.

这个困难之所以存在,其中的主要原因,很可能是我们没有对我们的会众提出挑战,也就是提醒大家关注我们荣耀之未来,那个令人灵里警醒之现实。人类的命运就是要去“管理和统治”,并且这命运尚未实现。然而,如果“参与者”关于持守的观点是正确的那么,只有那些坚持做好行为的基督徒,只有这些人,才能在未来的荣耀中占有一席之地。

For the unfaithful Christian there will be shame and profound regret when he stands before the Lord at the judgment seat of Christ. In the Experimental Predestinarian view, all who are Christians will be rewarded, and some more than others. Thus, they have created a version of Christianity where complete commitment is optional and not necessary.

对于那些不忠心的基督徒来说,当他站在基督的审判台前面对基督之时,将会蒙受羞辱和感到极深的懊悔。在实验预定论者的观点当中,所有的基督徒都会获得奖赏,并且有一些人会比另一些人得到更多。因此,他们就创造出了这样一个版本的基督教,亦即,完全的委身是可有可无的,并且也不是必要的。

All that can be lost is a higher degree of blessedness, but all will be blessed. Could it be that this happy ending has lulled many into thinking they can continue their lukewarmness with no eternal consequences to pay? To answer this question, we must consider some foundational thoughts. It appears that some interpretive principles are at the root of much of the controversy between the Calvinist and the Arminian.

所有可能会失去的,都不过是更高形式的祝福罢了,但总之,所有的人都是会得到祝福的。这种对幸福结局的期待,是否就诱导了许多人去相信说,他们可以继续不冷不热下去,也不用担心会有什么永久的后果需要去面对?要来回答这个问题,我们必须考虑一些基础性的思想。看起来,有一些在释经方面的原则,是导致了加尔文主义者和阿民念主义者之间的许多争议的根源所在。


THE REIGN OF THE SERVANT KINGS

 

仆人君王的统治

 

A Study of Eternal Security

and

the Final Significance

of Man

对于永恒的安全

人类的终极意义

 

的研究

 

by Joseph C. Dillow, Ph.D.

 

约瑟·迪楼博士

 

Paniym Group, Inc.

 

4670 Limestone Road

 

Monument, CO 80132

 

1


 

Copyright © 2011 版权 by

Joseph C. Dillow

 

Unless otherwise indicated, all Scripture quotations in this book are from The Holy Bible: The New International Version,© 1973, 1978, 1984 by the International Bible Society.

除除非有另作说明,否则在本书中的所有引用的经文均来自国际圣经协会的圣经译本:

新国际版,© 1973, 1978, 1984

Used by permission of Zondervan Publishing House. All rights reserved.

 

桑德凡(Zondervan)出版社批准使用。版权所有。

 

Additional Scriptural quotations are from The New King James Version. Copyright© 1979, 1980, 1982 by Thomas Nelson, Inc. and from the New American Standard Bible,© 1960, 1962, 1963, 1968, 1971, 1972, 1973, and 1977 by the Lockman Foundation, and are used by permission.

 

其他经文引用自 Thomas Nelson 公司版权所有的新英王钦定版© 1979, 1980, 1982。以及

 

Lockman 基金会版权所有的新美国标准版圣经,© 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1977,承蒙批准使用。

 

All emphases in quoted material are the writer's unless otherwise noted.

 

除非另作说明,否则所有引用材料中的重点标注均来自本书作者。

 

 

Library of Congress Cataloging in Publication Data Dillow, Joseph C.

 

The Reign of the Servant Kings Includes bibliography and indexes (scripture and subject)

 

《仆人君王的统治》在国会图书馆的编目中,包括参考书目和索引(经文和主题)。 I. Theology, doctrinal 神学,教义方面的

 

2. Eternal Security, Perseverance, Rewards 永恒的安全,忍耐,奖赏 I. Title. 标题

 

II. Title: A Study of Eternal Security and the Final Significance of Man

 

标题:有关永恒的安全和人类的终极意义的研究

 

First Edition: Schoettle Publishing Company, 1981

 

初版:Schoettle 舒阿拓出版公司,1981

 

This Edition: Paniym Group, Inc, 20 I I

 

此版: Paniym 集团公司,2011

 

国际标准书号 ISBN 978-0-615-41412-6


 

2


 

TABLE OF CONTENTS 目录

 

Foreword

 

Preface 前言

 

Abbreviations 缩写

 

Acknowledgment 致谢

 

PROLOGUE 序幕

 

1. INTRODUCTION 介绍

 

Grace under Fire 火焰之下的恩典

 

The Abuse of Grace 恩典的滥用

 

The Theology of the Reformers 改教家们的神学

 

The Answer to Carnality 对属肉体之情况的回答

 

Front Loading the Gospel 前端装载福音

 

Back Loading the Gospel 后端装载福音

 

The Eternal Security of the Saints 圣徒的永恒保障

 

The Experimental Predestinarian 实验性的预定论者

 

The Partaker 参与者

 

2. INTERPRETATION AND PERSEVERANCE 经文解释及忍耐

 

Theological Exegesis 神学释经

 

Illegitimate Totality Transfer 非法的全体转变

 

Theological Science 神学上的科学

 

3. THE INHERITANCE: OLD TESTAMENT 继承的产业:旧约圣经

 

The Old Testament Concept of Inheritance 旧约圣经当中有关继承产业的概念 An Inheritance Was a ''Possession" 继承的产业是一个“财产”

 

An Inheritance Could Be Merited and Lost 继承的产业可以是理所当得的也可能会失去 Two Kinds of Inheritance Are Promised 两种被应许的继业

 

God Is Our Inheritance 神是我们继承的产业

 

An Added Blessing to the Saved 得救者所获得的附加的祝福

 

The Inheritance and Heaven--New Testament Parallels? 继承的产业和天堂——新约圣经的

 

平行经文

The Inheritance--Promises and Conditions 继承的产业——应许与条件 Conclusion 总结

 

4. THE INHERITANCE: NEW TESTAMENT 继承的产业:新约圣经

 

3

 

An Inheritance Is a Possession 继承的产业是一份财产

 

The Inheritance Is Meritorious Ownership of the Kingdom 继承的产业是对于神国度的按照

 

功绩而得的所有权

 

An Inheritance Can Be Forfeited 继承的产业是可以被没收的 Inheriting the Kingdom 继承而得的神的国度

 

The Inheritance in Hebrews 希伯来书中继承的产业

 

The Inheritance The Rights of the Firstborn 继承的产业:头生者的权利 Two Kinds of Inheritance 两种继承的产业

 

The Inheritance and Canaan in Galatians 加拉太书中的继业和迦南 Conclusion 结论

 

5. THE INHERITANCE-REST OF HEBREWS 继承的产业——希伯来书当中的安息

 

The Rest of God 神的安息

 

The Rest Is the Land of Canaan 安息是指迦南地

 

The Rest Is Our Finished Work 安息是指我们已经完成的工作 The Partakers 参与者们

 

Entering into Rest (Heb. 4:1-11) 进入安息(来 4:1-11

 

The Warning (4:1-2) 警告(4:1-2)

 

The Present Existence of the Rest (4:3-7) 现存的安息(4:3-7)

 

No Final Rest under Joshua (4:6-9) 在约书亚时代并没有最终的安息(4:6-9)

 

How the Rest Is Obtained (4:10-11) 如何获得这个安息(4:10-11)

 

Conclusion 结论

 

6. SO GREAT A SALVATION 如此伟大的救赎

 

Usage outside the New Testament 在新约圣经之外的使用情况 Usage in Secular Greek 在世俗的希腊人中的使用情况 Usage in the Old Testament 在旧约圣经中的使用情况

 

Usage in the New Testament 在新约圣经中的使用情况 Salvation of the Troubled 陷入困境者的救赎 Salvation of a Life 一个生命的救赎

 

Salvation of a Wife 某位妻子的救赎

 

Salvation of a Christian Leader 某位基督教领袖的救赎

 

Reigning with Christ in the Kingdom 在神国度中与基督一起作王掌权 Salvation in the Book of Hebrews 在希伯来书中提到的救赎

 

Conclusion 结论

 

7. INHERITING ETERNAL LIFE 继承 那永恒的生命

 

4


 

Given Freely as a Gift 如礼物一般被白白的授予

 

Earned as a Reward 作为奖赏被人赚得

 

Conclusion 结论

 

8. JUSTIFICATION AND SANCTIFICATION 1 称义和成圣 1

 

The Greater Righteousness 那更伟大的义

 

Both Are Part of the New Covenant 两者都属于新的约(New Covenant)的一部分 A Disciple Does the Will of God 一位遵行神旨意的门徒 The Tests of 1 John 约翰一书的几个检验

 

The Readers of 1 John 约翰一书的读者

 

The Gnostic Heresy 诺斯底主义的异端

 

The Purpose of the Epistle 这封书信的目的

 

The Tests of Fellowship with God 与神的关系的几个检验 The Mark of the Beast 野兽的标记

 

9. JUSTIFICATION AND SANCTIFICATION 2 称义和成圣 2

 

The New Creation 新的创造

 

The Christian Cannot Live in Sin 基督徒不能继续活在罪中 Dead to Sin 向罪死

 

Sin Will Not Have Dominion 罪不能够掌权

 

Slaves of Righteousness 做义的奴仆

 

Faith without Works Is Dead 没有行为的信心是死的 What Is Dead Faith? 什么是死的信心?

 

Salvation Is NOT by "Faith Alone" 得救并不是“单靠信心”

 

By Their Fruits You Shall Know Them 通过他们所结的果子,你就可以认出他们 Only Believers Go to Heaven 只有信徒才可以去天堂 The Implied "All" 暗示的“所有人”

 

Christians Have Crucified the Flesh 基督徒已经把肉体钉了十字架 He Who Began a Good Work 那位开始这个善工的

 

A Note on "that faith" in James 2:14 雅各书 2:14 节中关于“那种信心”的注释

 

10. THE POSSIBILl1Y OF FAILURE 失败的可能性

 

The New Testament Warnings 新约圣经的一些警告

 

The Reformed View of the Warnings 对于这些警告的改革宗的观点

 

They Are a Means of Securing Perseverance 它们只是促成信徒坚忍的手段 They Apply Only to Professing Christians 它们只适用于挂名的基督徒

 

Conclusion: Why Are the Warnings Given? 结论:为什么我们被给予这些警告?


 

5


 

11. FROM CALVIN TO WESTMINSTER 从加尔文到威斯敏斯特

 

John Calvin (1509-1564) 约翰·加尔文(1509-1564)

 

Saving Faith 得救的信心

 

The Basis of Assurance 确据的基础

 

Calvin's Doctrine of Temporary Faith 加尔文关于暂时的信心的教义

 

Theodore Beza (1519-1605) 西奥多·比萨 (Theodore Beza 1519-1605)

 

William Perkins (1558-1602) 威廉·帕金斯 (William Perkins 1558-1602)

 

Jacobus Arminius (1559-1609) 雅各布·阿米纽斯 (Jacobus Arminius1559-1609)

 

The Westminster Assembly Theology 威斯敏斯特议会的神学

 

Conclusion 结论

 

12. F AITH AND ASSURANCE 信心与确据

 

Faith 信心

 

The Definition of Faith 信心的定义

 

The Role of the Will in Faith 在信心中意志的角色

 

Faith and Knowledge 信心与知识

 

Faith and Profession 信心与宣告(认信)

 

Faith and Assurance 信心与确据

 

Robert Dabney and the Assurance of Faith 罗伯特·达布尼(Robert Dabney)与信心的确据 Assurance Is of the Essence of Faith 确据是信心的本质内容

 

13. SELF-EXAMINATION AND ASSURANCE 自我检查与确据

 

The Scriptural Admonitions 圣经的告诫

 

Hebrews 6:11 6:11

 

2Peter1:10 彼后 1:10

 

2 Corinthians 13:5 林后 13:5

 

1 Corinthians 11:28-32 林前 11:28-32 Conclusion 结论

 

Obtaining Assurance 获得确据

 

14. THE CARNAL CHRISTIAN 属肉体的基督徒

 

Spiritual Dullness 灵里的迟钝

 

Biblical Illustrations Contradicting Perseverance 与信徒之坚忍相矛盾的圣经例证

 

Jacob's Sons 雅各的儿子们

 

Saul 扫罗

 

Solomon 所罗门

 

Lot 罗得

 

6


 

Amaziah 亚玛谢

 

Uzziah 乌西雅

 

Fall of a Righteous Man 义人的跌倒

 

1 Corinthians 5 林前 5

 

1 Corinthians 8 林前 8

 

Galatians 加拉太书

 

John 2:23 2:23

 

John 12:42 12:42

 

Christians Who Have No Part with Christ 与基督无份的基督徒们

 

Simon Magus 西蒙·马格斯

 

Christians Who Sleep 沉睡的基督徒

 

2Corinthians12:21-13:5 林后 12:21-13:5

 

Conclusion 结论

 

15. APOSTASY AND DIVINE DISCIPLINE 离经叛教与神的管教

 

New Testament Illustrations of Apostasy 新约圣经关于叛教的说明 Apostasy of Hymenaeus and Alexander 许米乃和亚历山大的叛教 Apostasy in Hebrews 希伯来书中的叛教

 

Apostasy in Galatians 加拉太书中的叛教

 

Apostasy in the Last Days 最后的日子中的叛教

 

Denial of the Faith 抛弃了信心

 

Apostasy of Widows 寡妇们的叛教

 

Apostasy Due to Gnostic Deception 由于诺斯底的欺骗而导致的叛教 Apostasy of Demas and Others 底马和其他人的叛教 Conclusion 结论

 

Spiritual Consequences 属灵的后果

 

Divine Discipline 神的管教

 

The Sin unto Death 致于死的罪

 

Millennial Disinheritance 千禧年国中的丧失产业 Confession 悔改

 

Conclusion 结论

 

16. LIFE IN THE SPIRIT 在圣灵中的生命

 

Freedom from Sin's Power (8:1-7) 从罪的力量下得自由(8:1-7)

 

The Two Walks (8:1-4) 两种行事(8:1-4)

 

The Two Minds (8:5-7) 两种思想(8:5-7)

 

Freedom from Sin's Sphere (8:8-11) 从罪的领域下得自由(8:8-11)

 

In the Flesh (8:8) 在血肉中(8:8)

 

7


 

In the Spirit (8:9-11) 在灵里面(8:9-11)

 

Freedom to Really Live (8:12-17) 真正地活着的自由(8:12-17)

 

The Two Obligations (8:12-13) 两个义务(8:12-13)

 

The Two Sons (8:14-15) 两个儿子(8:14-15)

 

The Two Heirships (8:16-17) 两个继承权(8:16-17)

 

Our Final Assurance (8:18-30)我们最终的确据(8:18-30)

 

Conclusion 结论

 

17. CONDITIONAL SECURITY: THE GOSPELS 有条件的安全保障:福音书

 

Matthew 5:13 5:13

 

Matthew 7:16-19 7:16-19

 

Matthew 18:21-35 18:21-35

 

Matthew 24:13 24:13

 

Matthew 24:45-51 24:45-51

 

Matthew 25:1-13 25:1-13

 

Luke 8: 11-15 8: 11-15

 

John 8:51 8:51

 

John 13:8 13:8

 

John 15 15

 

The Meaning of ''in Me" “在我里面”的意思

 

The Meaning of “Abide”“遵守,住在”的意思

 

The Analogy of the Vine and the Branches 葡萄树和枝子的比喻

 

Conclusion 结论

 

John 17:12 17:12

 

18. CONDITIONAL SECURITY: THE LETTERS OF PAUL 有条件的安全保障:保罗的书信

 

Romans 6:15-23 6:15-23

 

Romans 11:22 11:22

 

1Corinthians3:16-17 林前 3:16-17

 

1 Corinthians 8:11 林前 8:11

 

1 Corinthians 15:1-2 林前 15:1-2 Galatians 5:4 5:4 Colossians 1:23 西1:23

 

2 Timothy 2: 12 提后 2:12

 

19. CONDITIONAL SECURITY: HEBREWS 6 有条件的安全保障:希伯来书 6

 

Hebrews 6:4-12 6:4-12

 

8


 

The Exhortation (6:1-3)劝勉(6:1-3)

 

The Warning (6:4-6) 警告(6:4-6)

 

The Thorn-Infested Ground (6:7-8) 长满荆棘的地(6:7-8)

 

Consolation and Encouragement (6:9-12) 安慰与鼓励(6:9-12)

 

Conclusion 结论

 

20. HEBREWS, PETER, AND REVELATION 希伯来书,彼得书信和启示录

 

Hebrews 3:1-6 3:1-6

 

Hebrews 10 10

 

The Regenerate Nature of the Readers 读者们的重生属性

 

The Consequences of Willful Sin (10:26-27) 故意犯罪的后果(10:26-27) The More Severe Punishment (10:28-29) 更加严厉的惩罚(10:28-29) The Consequences of Willful Sin (10:30-31) 故意犯罪的后果(10:30-31) Exhortation to Persevere (10:32-39) 勉励人们要忍耐到底(10:32-39) Conclusion 结论

 

2 Peter 2:20-21 彼后 2:20-21 Revelation 3:5 3:5

 

The Overcomers 那些得胜者

 

The Identity of the Overcomers 得胜者的身份

 

Only Faithful Christians Are Overcomers 只有忠心的基督徒才是得胜者 The Overcomer in Revelation 3:5 3:5 中的得胜者

 

Revelation 22:18-19 22:18-19

 

21. ETERNAL SECURITY 永恒的安全保障

 

Depends upon God the Father 取决于天父上帝 Upon His Sovereign Purpose 取决于他主权的目的 Upon His Infinite Power 取决于他无限的权能

 

Upon His "Much More" Love 取决于他“多而有余”的爱

 

Upon His Answer to the Prayer of His Son 取决于他对他儿子的祷告的回应 Depends upon God the Son 取决于圣子神

 

Upon His Substitutionary Death 依靠他替代性的死亡 Upon His Substitutionary Life 依靠他替代性的生命

 

Upon His Present Session 依靠他现今的坐在天上Depends upon God the Holy Spirit 取决

 

于圣灵神

 

Upon His Ministry of Regeneration 依靠他使人重生的事工

 

Upon His Baptizing Ministry 依靠他施洗的事工

 

Upon His Sealing Ministry 依靠他给人印记的事工

 

Conclusion 结论

 

9

 

22. TRAGEDY OR TRIUMPH? 悲剧或是胜利?

 

The Judgment Seat 审判台

 

The Criteria of Judgment 审判的标准

 

Our Deeds 我们的行为

 

Our Faithfulness 我们的忠心程度

 

Our Words 我们的言语

 

Rewards and Merit 奖赏和功绩

 

Faithful Work Is Our Duty 忠心的工作是我们的责任

 

Rewards Are Dispensed on the Basis of Grace 奖赏是在恩典的基础上进行分配的 The Duration of the Remorse 悔恨所持续的时间

 

23. NEGATIVE JUDGMENT AND THE BELIEVER 负面的审判与信徒的情况

 

The Experimental Predestinarian Solution 实验性预定论的解决方案 The Dispensational Solution 时代论的解决方案 The Partaker Solution 参与者的解决方案

 

The Intent of the Atonement 赎罪的意图

 

Two Kinds of Relationship with God 与神的两种关系 Practical Concerns 实际层面的考虑

 

Conclusion 结论

 

24. THE FINAL SIGNIFICANCE OF MAN 人类的终极意义

 

Participation at the Wedding Banquet 出席那一场婚宴

 

The Prize to the Overcomer 得胜者的奖励

 

A Special Class of Resurrection 一个特殊级别的复活

 

Reigning with Christ 与基督一起施行统治

 

The Extent of the Kingdom 神国度的范围

 

Co-regency with the King 与大君王一同摄政

 

Conditions for Greatness 成为伟大人物的条件

 

Treasures in Heaven 天堂里的财宝

 

The Content of the Treasure 财宝的内容

 

Conditions for Obtaining Treasure 获得财宝的条件

 

Praise and Honor from Christ 从基督而来的夸奖和荣耀

 

General Honor: Verbal Praise 一般的荣耀:口头的夸奖

 

Specific Honors: Crowns 特殊的荣耀:冠冕

 

Conclusion 结论

25. THE PARTAKERS 参与者们


 

 

10

 

The Company of the Metochoi 梅托可衣(Metochoi)的同伴

 

Spiritual Motivation 属灵的动力

 

The Motivation of Joint-Rulership 与基督一同治理的动力

 

A Mercenary Motive? 一个雇佣兵的动机?

 

Performance and Unconditional Acceptance 行为表现和无条件的接受

 

The Purpose of the Messianic Kingdom 弥赛亚国度的目的

 

Security and Significance 安全保障和价值

 

Differences in Eternity Future 在永恒未来当中的区别对待

 

Final Accountability 最终的问责制

 

Conclusion 结论

 

EPILOGUE 结语

 

SCRIPTURE INDEX 经文索引

 

SUBJECT INDEX 主题索引

 

BIBLIOGRAPHY 参考书目

 

11


 

Foreword

 

It became apparent at the Synod of Dort in 1618 that the Calvinists and the Arminians had reached a stalemate concerning the doctrine of salvation which was destined to last for centuries.

 

1618 年的多特会议上趋于明显的是,加尔文主义者和阿民念主义者在有关救恩的教义上已经遇到了注定要持续数个世纪的僵局。

 

The Arminians, in their exegetical approach to certain problem passages, viewed the loss of a believer's salvation as a real possibility for those who fail in a consistent walk with Jesus Christ.

 

阿民念主义者,在他们对于某些比较棘手的经文的解释上,认为对于那些在与耶稣基督持续同行的过程中失败的信徒,他们失去救恩,是一个真实的可能性。

 

On the other hand, the Calvinist with a consistent biblical theology maintained that believers in Jesus Christ could never lose their eternal salvation.

 

而在另一方面,具有一贯圣经神学的加尔文主义者则是认为,在耶稣基督里的信徒是永远不会失去其永恒之救恩的。

 

For almost four centuries there has been a breech between these two major systems of theology.

几乎四个世纪以来,这两个主要的神学系统之间一直都存在着一个裂口。

 

It may very well be that in both systems, Calvinism and Arminianism, there has been a reductionistic error committed in understanding the meaning of salvation.

 

在这两个系统中,很有可能的情况是,加尔文主义和阿民念主义在理解救恩的意义方面,都犯了一个还原论者的(简单化)错误。

 

Each of these theological systems appears to have defined the term salvation narrower than God intended by emphasizing one aspect of salvation at the expense of another.

这两个神学系统中的每一个,都试图通过强调救恩的某一个方面而牺牲另一个方面的

做法,按照某个比上帝所期望的更为狭隘的方式来定义救恩这个术语。

 

The concept and meaning of salvation in the Scriptures is multidimensional.

 

在圣经中,救恩的概念和意义是有众多维度的。

For example, when we look at salvation with respect to deliverance from sin, there is a past aspect--justification, deliverance from the penalty of sin, and a present aspect--sanctification, deliverance from the power of sin, and a future aspect--glorification, deliverance from the presence of sin.

 

例如,当我们通过从罪中得以脱离的角度来看救恩的时候,就会看到一个过去的角度——称义,从罪的惩罚中脱离了,以及一个现在的角度——成圣,从罪的力量下脱离,以及一个未来的角度——得荣耀,从罪的同在中脱离。

 

There are many works today explaining in great detail the doctrine of justification salvation. 今天有很多作品,非常详细地解释了称义这个层面的救恩的教义。

There are a lesser number of works seeking satisfactory explanations of the doctrine of sanctification salvation.

有少量的作品,探讨对于圣化层面之救恩教义的令人满意的解释。

 

There are almost no works in our generation explaining the doctrine of glorification salvation.

 

而在我们这一时代,几乎没有任何的作品在解释得荣耀之层面的救恩的教义。

 

This area of study has remained a virtual vacuum. 这个领域的研究一直是处于真空状态。 Yet it seems that in expanding the implications of the doctrine of glorification salvation and

 

12


 

the judgment seat of Christ there is an accurate biblical solution for this four hundred-year debate between the Calvinist and the Arminian.

 

然而,很有可能的情况是,在探寻荣耀救恩之教义以及基督的审判台所隐含的意义之时,人们对于加尔文主义者和阿民念主义者之间的这个四百年的辩论,似乎找到了一个准确的符合圣经的解决方案。

 

Although a believer can never lose his justification salvation, there are dimensions of glorification salvation that may be lost or gained if we take seriously passages such as Romans 14:10, 1 Corinthians 3:15, 2 Corinthians 5:10, and 2 John 7-8.

 

虽然信徒永远不会失去称义层面的救恩,但如果我们重视某些经文,比如罗马书 14:10,哥林多前书 3:15,哥林多后书 5:10 和约翰二书 7-8 节,那么我们就会明白,在得荣耀的救恩层面,是可以丢失或获得某些东西的。

 

The danger of loss is real and to be taken with appropriate fear and reverence in light of the eternal implications.

 

在某些层面上失去救恩的那种危险,是真实存在的,加上其所具有的永恒影响性,我们应该对此事怀有适当的恐惧和敬畏。

 

The opportunity of reward, on the other hand, with its glories of ruling and reigning with Jesus Christ in His coming Kingdom, are presented in the Scriptures as a great motivation for holy living in the present.

 

另一方面,获得奖赏的机会,比如在耶稣基督将来的国度中与他一同统治和治理的荣耀,在圣经中常常被提出来,的确也是对信徒在现今努力活出圣洁生活的一个巨大动力。

 

It is precisely at this point that Joseph Dillow has performed a monumental service to the Body of Christ.

正是在这一点上,约瑟·迪楼为基督的身体做出了里程碑似的伟大服侍。

The Reign of the Servant Kings may just be the solution to the debate between the two major systems of theology which have dominated church history for four centuries.

《仆人君王的统治》可能正是用来解决四个世纪以来霸占教会历史的两个主要神学体系之间的辩论的方案所在。

 

I have personally studied through this manuscript several times and found myself most enthusiastic with Dr. Dillow's exegetical clarity and consistent biblical theology.

 

我亲自地认真研究了这本手稿好几次,发现自己非常热衷于迪楼博士那清晰的释经和前后一致的圣经神学。

 

His contribution to the disciplines of soteriology and eschatology are to be applauded. 他对于救恩论和末世论神学的贡献实在是值得赞扬。

I heartily commend this study to you for gaining growth in accurately understanding your position, practice, and place with Jesus Christ, both now and in His coming kingdom rule.

我衷心地向你推荐这项研究,期待本书对于你准确地理解自己与耶稣基督相关的地位,实践和等级,包括现今的生活中和在那即将到来的国度里的统治等诸多的方面,都能够带来成长。

 

God has spoken and He does not stutter. 上帝已经说话了,他并没有含糊其辞。 Therefore, we need to be diligent in our study to come to a clearer meaning of what God meant by what He has spoken in His Scriptures.

 

因此,我们需要在我们的研究中更加努力,以便更清楚地明白上帝在祂的经文中所说的话语的意思。

 

厄尔·拉德马可博士(Earl D. Radmacher, Th.D.

 

13


 

Western Seminary Phoenix 凤凰城西部神学院

 

Scottsdale, Arizona 亚利桑那州

 

January 1992 1992 1

 

Preface 前言

 

There are few issues which are as capable of raising the temperature of theological discussion as the issue of whether or not the saints will necessarily persevere in holiness.

 

很少有问题会如同以下这个问题那样,能够引起热烈的神学讨论的,那就是:圣徒们是否一定会在其圣洁生活当中坚忍到底?

 

The Westminster Confession ( 1647) has taught us that true faith inevitably results in a holy life and that justification and sanctification are always united.

 

威斯敏斯特信条(1647 年)告诉我们,真正的信仰不可避免地会导致圣洁的生活,并且,称义和成圣总是联合在一起的。

 

Indeed, the magnificent Reformed tradition, which has contributed in no small way to the growth and expansion of the church since the Reformation, has had perseverance in holiness as one of its central tenets.

 

事实上,自从宗教改革以来对教会的成长和扩张做出巨大贡献的宏大的改革宗的传统,已经把“在圣洁中的坚忍”作为它的中心信条之一。

 

It is also well known that the Remonstrants (1610) rejected that point of Calvinism and went to another extreme--conditional security.

 

同样众所周知的是,阿米念的信徒(荷兰抗辩派,Remonstrants 1610 年)拒绝

了加尔文主义的这个观点,并进入了另一个极端——有条件的安全保障。

 

Both were struggling with the relation between faith and works.

 

双方都在信心与行为两者间的关系上,颇有挣扎。

What do we make of a man who claims to have placed his trust in Jesus Christ but whose present life-style is a complete contradiction of the faith he once acknowledged?

我们如何看待一个声称自己是信靠耶稣基督的,但他现在的生活方式却与他曾经承认的信仰格格不入的人?

 

The Westminster divines had the ready answer that he was never a Christian to begin with, because the ultimate test of the reality of faith is the perseverance in the faith.

威斯敏斯特神学家们有一个标准的答案,那就是,他从一开始就不是真正重生的基督徒,因为对信心之真实性的最终的检验标准,就是在信心中的坚忍。

 

The Remonstrants, on the other hand, speaking from the Arrninian tradition, viewed the matter differently.

 

另一方面,荷兰抗辩派的信徒,从阿民念的传统来说话,就会以不同的角度来看待这个问题。

 

To them, while it was possible that the man was never truly born again to begin with, it was also possible that he was genuinely born again but, due to his falling into sin or unbelief, lost his justification.

 

对于他们来说,虽然有可能这个人从一开始就没有真正的重生,但也有可能是,他曾

经真正重生了,但由于后来陷入罪恶或转为不信,而失去了他的称义。 A large portion of Christendom has accepted variations of the Arminian view.

 

基督教界的很大一部分人,已经在某些程度上接受了阿民念的观点(或是某个变种)。


 

 

 

14


 

We may note that the Roman Catholic Church has long held to these ideas and so has the Wesleyan tradition, in some form or another.

 

我们可能会注意到,罗马天主教会已经在很长一段时间中坚持这类的想法,卫斯理的传统,也是以某种或其他形式保持同样的立场。

 

In view of the fact that God has given to the church the gift of teaching, we must not easily dismiss this vast body of exegetical literature simply because it disagrees with the Reformed tradition or with our own personal exegetical conclusions.

 

鉴于上帝已经把教导的恩赐交给了教会,我们决不能仅仅因为这与改革宗的传统不符或者与我们自己的个人的解经结果不符,而轻易的忽略那为数众多的解经著作。

 

To do so is to cut ourselves off from the expression of the gift of teaching in the church of Christ for the past two thousand years.

 

那种做法简直就是把我们自己从过去两千多年来基督的教会里所传达的教导恩赐中砍断了。

 

Part of the problem may be that the disputants on the question of perseverance in holiness perceived only two interpretive options when confronted with the many passages which seem to indicate that there is something conditional in the believer's ultimate destiny.

 

问题的一部分可能是在于,当争议者们所面对的许多的圣经段落,似乎是在表明

 

信徒的最终命运是有一些条件性的,他们在圣洁上的坚忍这个课题,人们往往只看到两个释经方面的选择。

 

The warning passages in Hebrews, for example, have entered prominently into the debate. 例如,希伯来书中的警告经文,已经很突出地参与到人们的辩论当中。

As might be expected, the exegetical literature, in general, has divided along two lines: either these warnings apply to those who merely professed faith and subsequently fell away from a profession, thus proving that they never "possessed" faith to begin with, or they apply to true Christians who, through the sin of unbelief, forfeited their justification.

 

正如我们可以预期的,这些解经著作通常可以分为两个阵营:这些警告要么是适用于那些只是宣称自己信主并随后从宣称中脱离出来的人,从而证实他们从来都没有真正“拥有”信仰,要么就是表面他们是真正的基督徒,但由于不信的罪,后来丧失了他们的称义。

 

Is there a third option?

 

在这里还会有第三种的选择吗?

ls there an interpretive stance which can be completely faithful to the text and at the same time draws upon the exegetical contributions which the Holy Spirit has made to the church through the able, scholarly work of men from both traditions?

 

还有没有一种释经的立场,既可以完全忠于经文,又与此同时,能够采用圣灵借着两个传统中那些有能力、饱有学识的人士的工作在教会中所做出的解经贡献呢?

 

Is there a view of these warnings and others in the New Testament which maintains, with the Calvinist tradition, that justification can never be forfeited and at the same time, allows, with the Wesleyans, that justification and sanctification are not inextricably united and that there is indeed something conditional in the believer's ultimate destiny?

 

在新约圣经中的这些警告或其他的经文,是否能够支持这样的一种观点,一方面既维持了加尔文主义的传统,认为称义是永远不可以丧失的,另一方面又同时允许卫斯理主义者的观点,认为称义和成圣并不是不可分割的整体,而且在信徒的最终命运中确实有一些条件性的东西存在?

 

The answer to that question is yes.

 

对于这个问题的答案是,有的。

In the pages to follow, I will attempt to chart a middle road between the traditional


 

 

15


 

Reformed approach and that of the Arminian.

 

在接下来的段落中,我将试图绘制一条在传统的改革宗的进路和阿民念的进路之间的

中间道路。

 

I accept the Reformed position that those who are truly born again can never lose their salvation.

我接受改革宗的立场,认为那些真正重生的人永远不会失去他们的救恩。

 

But I also accept the Arminian position that the warning passages of the New Testament ( e.

 

g., Heb. 6) are directed to true Christians, not merely professing Christians.

 

但是我也接受阿民念主义的立场,认为在新约圣经中的那些警告段落(例如,希伯来

6 章)是针对真正的基督徒的,而不是仅仅针对宣称自己是基督徒的人。

There is a real danger here.

 

在这里有一个真正的危险。

However, contrary to the Arminian, the danger is not loss of heaven but loss of our reward there and severe divine discipline in time.

 

然而,与阿民念主义相反,这危险并不是关乎失去天堂,而是关乎失去我们在那里的奖赏和到时候领受神严厉的管教。

 

The issue of whether or not the saints will necessarily persevere and whether or not true faith is indestructible is a complex interpretive issue involving numerous passages in the New Testament, indeed one's whole system of theology as well.

 

圣徒是否必然坚持到底,以及真实信仰是否坚不可摧的问题,是一个复杂的释经

 

问题,其将会涉及新约圣经中的许多段落,实际上,会涉及到人们整个的神学系统。 Because of this, the following discussion will take us into many different areas of biblical

 

theology. 因为如此,接下来的讨论将会带我们进入许多的不同领域的圣经神学当中。 An entire view of the Christian life is under consideration in the following chapters.

基督徒生活的全面的状况,都会在接下来的章节中考虑到。

One final note. Throughout this book I refer to the merit which the believer can obtain by means of his good works.

 

最后一个提醒是,在这本书中,我提到信徒的功绩(功德),指的是信徒可以通过他的好行为所获得的事物。

 

In the theology texts, merit is often used in two different senses.

 

在神学课本中,功德通常有两种不同的理解。

It is either construed as a strict legal relation in which the believer by his works places God in his debt or as a more general term for the notion that God rewards us according to our works but not because of them.

 

它要么被解释为一个严格的法律层面的关系,即信徒通过他的行为,就把上帝置于人的债务之下,或者是指,作为一个更一般性的术语,上帝按照我们的行为(而不是因为我们的行为)而奖励我们。

 

Unless stated otherwise, it is the latter sense which is always intended.

 

除非另作说明,后者才是本书中所指的意思。

God is not obligated to reward us at all. That He chooses to do this, and that in accordance with a general correspondence to our faithfulness, is an act of pure grace, not of debt.

 

上帝完全没有义务要报答我们。他之所以选择这样做,亦即根据我们的忠心程度给我们相应的回报,全然是出于神纯粹的恩典,而绝不是欠我们的债务。

 

约瑟·迪楼(Joseph C. Dillow

 

奥地利的维也纳,Vienna, Austria


 

 

 

16


 

1992 1 15 January 1992


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

17


 

ABBREVIATIONS 缩写

 

Scripture Versions 经文版本

 

LXX

 

The Septuagint Version, With Apocrypha - Greek and English. London: Samuel Bagster & Sons, 1851; reprint ed., Grand Rapids: Zondervan, 1978. (The Septuagint is the Greek translation of the Old Testament, completed around 200 B.C.)

 

七十士译本,包括次经- 希腊语和英语。 伦敦:塞缪尔·巴格斯特及其儿子,1851 ;

 

印版,大瀑布城:Zondervan1978 年(七十士译本是旧约的希腊语译文,完成于约公

 

元前 200 年)

NASB

 

New American Standard Bible. La Habra, Calif.: Lockman Foundation, 1971.

 

新美国标准版圣经。

NIV

 

New International Version. Grand Rapids: Zondervan, 1978.

 

新国际版圣经。

NKJV

 

Holy Bible, New King James Version. Nashville: Nelson, 1982.

 

新英王钦定版圣经。

 

Reference Works 参考作品

AG

 

Arndt, William F., and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.

 

ArndtWilliam F. GingrichF. Wilbur。 新约和其他早期基督教文学的希腊语 - 英语词

 

典。 芝加哥:芝加哥大学出版社,1957 年。

AS

 

Abbott-Smith, G. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark,

 

1937.

 

Abbott-Smith, G. A 新约圣经希腊词典手册。 爱丁堡:T.T. Clark1937 BOB

 

Brown, Francis; Driver, S. R.; and Briggs, Charles A. Hebrew and English Lexicon of the Old Testament. London: Oxford University Press, 1966.

 

Brown, Francis; Driver, S. R. ; and Briggs, Charles A.旧约圣经的希伯来语和英文词典。   

 

敦:牛津大学出版社,1966

OM

 

Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: MacMillan, 1955.

 

Dana, H. E., and Mantey, Julius R. 新约圣经的希腊语语法手册。           纽约:麦克米兰,1955

 

NIONTI

 

Dictionary of New Testament Theology. Edited by Colin Brown. 3 vols. Grand Rapids:

 

Zondervan, 1975-78.

 

新约圣经神学字典。由 Colin Brown 编辑。3 大急流城:Zondervan1975-78 ISBE


 

 

 

18


 

International Standard Bible Encyclopedia. Edited by James Orr. 5 vols. Grand Rapids:

 

Eerdmans, 1929.

 

国际标准圣经百科全书。 由 James Orr 编辑 5 大急流:Eerdmans1929 LS

 

Liddell, Henry George, and Scott, Robert. A Greek-English Lexicon. 1907; reprint ed., revised and augmented by Henry Stuart Jones and Robert McKenzie. Oxford: Clarendon Press, 1968.

Liddell, Henry George, and Scott, Robert. 希腊语 - 英语词典。 1907 年; 重印版,由

 

Henry Stuart Jones Robert McKenzie 修改和扩充。 牛津:克拉伦登出版社,1968

 

MM

 

Moulton. James Hope, and Milligan, George. The Vocabulary of the Greek Testament. One-vol. ed., 1930; reprint ed., Grand Rapids: Eerdmans, 1974.

 

Moulton. James Hope, and Milligan, George. 希腊语圣经词汇手册。一卷 1930 ;重印版

 

大急流城:Eerdmans1974

NISBE

 

International Standard Bible Encyclopedia. Rev. ed. Edited by Geoffrey W. Bromiley. 4 vols.

 

Grand Rapids: Eerdmans, 1980-88.

 

国际标准圣经百科全书。     修订版 由Geoffrey W.Bromiley 编辑。 4 卷 大急流城:

 

Eerdmans1980-88TDNT

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated by Geoffrey W. Bromiley. Index compiled by Ronald E. Pitkin. 10 vols. Grand Rapids: Zondervan, 1964-76.

 

新约神学词典。     Gerhard Kittel Gerhard Friedrich 编辑。 翻译者:Geoffrey W.

 

Bromiley 索引由罗纳德·皮特金汇编。 10 大急流城:Zondervan1964-76

TDNTA

 

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and abridged in one volume by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1985.

 

新约神学词典。 由 Gerhard Kittel Gerhard Friedrich 编辑。 由 Geoffrey W. Bromiley

 

译和删节。 大急流城:Eerdmans1985

TWOT

 

Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L Archer, Jr., and Bruce K. Waltke. 2 vols. Chicago: Moody Press, 1980.

 

旧约的神学词汇书。 由 R.Laird HarrisGleason L ArcherJr. Bruce K. Waltke 编辑。 2

 

芝加哥:穆迪出版社,1980 年。

ZPED

 

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. 5 vols. Grand Rapids: Zondervan, 1976.

 

桑德凡绘画百 科全书圣经。               Merrill C. Tenney 编辑 。 5 卷 大急流城 :

 

Zondervan1976

 

Commentaries 注释书

BKC

 

The Bible Knowledge Commentary. Edited by John F. Walvoord and Roy Zuck. 2 vols.

 

Wheaton, IL: Victor, 1983.

 

圣经知识注释系列。   John F. Walvoord Roy Zuck 编辑。 2 WheatonIL


 

 

19


 

Victor1983

EGT

 

Expositor's Greek Testament. Edited by W. Robertson Nicoll. 5 vols. Reprint ed., Grand Rapids: Eerdmans, 1967.

 

释经者的希腊语圣经。           编辑:W. Robertson Nicoll 5 卷 重印版,大急流城:

 

Eerdmans1967

Lange's

 

Lange, John Peter. Lange's Commentary on the Holy Scriptures. Translated and edited by Philip Schaff. 12 double vols. 1868-70; reprint ed., Grand Rapids: Zondervan, 1960.

Lange, John Peter. 朗格对圣经的评论。 Philip Schaff 翻译和编辑,双册的 12 1868-70;

 

印版,大急流城:Zondervan1960

NICNT

 

Bruce, F. F., gen. ed., The New International Commentary on the New Testament. 15 vols. to date. Grand Rapids: Eerdmans, 1959--.

 

Bruce, F. F., gen. ed. ,新约的新国际注释                15 卷 至今 。 大急流城 :

 

Eerdmans1959--

TNTC

 

Tasker, R. V. G., gen. ed. The Tyndale New Testament Commentaries. 20 vols. London:

 

Tyndale, 1957-65.

 

Tasker, R. V. G., gen. ed.丁道尔新约注释。 20 卷,伦敦:丁道尔,1957-65

 

Journals 期刊

 

BibSac Bibliotheca Sacra 《圣书馆》

 

GTJ Grace Theolcgical Journal 恩典神学杂志

 

JBL Journal of Biblical Literature 圣经文学杂志

 

JETS Journal of the Evangelical Theological Society 福音派神学学会杂志 JGES Journal of the Grace Evangelical Society 恩典福音派学会杂志

 

Other 其他

Schaff

 

The Creeds of Christendom. 6th ed. Edited by Philip Schaff. 3 vols. 1876; reprint ed. of Harper and Row 1931 ed., Grand Rapids: Baker, 1985.

 

基督教界的信条。 第六版 由 Philip Schaff 编辑,3 1876 年; Harper and Row 1931 编辑的重印版。大急流市:Baker1985


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

20


 

ACKNOWLEDGMENTS 致谢

 

In 1973 the writer was given a set of tapes by Zane Hodges on the book of Hebrews.

 

1973 年,赞恩·霍奇斯(Zane Hodges,前达拉斯神学院新约教授)给了作者一套有关希伯来书的录音。

 

Those lectures resulted in a change of perspective on that book and ultimately to a different way of looking at the New Testament.

 

这些演讲课程,导致了对希伯来书这卷书的看法的改变,最终导致了另一种的看待新约圣经的方式。

 

I would like to thank Professor Hodges for the profound impact he has had on my understanding of the doctrines of eternal security and rewards.

 

我要感谢霍奇斯教授对我的深远影响,尤其是在对永恒保障和奖赏的教义的理解方面。

 

I would like to express appreciation to Wendall Hollis for his faithful assistance in editing this manuscript.

我要感谢 Wendall Hollis 在编辑本书手稿方面的忠实帮助。

His contribution in helping me to think clearly and critically about the issues involved has been a significant aspect of this project.

 

他的贡献是帮助我对所涉及的问题进行更为清晰和批判性的思考,实在是这个项目的一个重要层面。

 

Also, special thanks to my secretary, Leslie Smith, for her many hours of proofreading and typing and her many helpful suggestions. Any errors which remain are, of course, my own responsibility.

 

此外,特别感谢我的秘书 Leslie Smith,她那许多个小时的校对和打字以及许多有用的建议。书中留下的任何的错误,当然都是我自己的责任。


 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

21


 

Prologue 序幕

 

Shrouded in darkness, the early earth lumbered silently through the heavens.

 

在黑暗的笼罩下,早期的地球默默无声地穿梭于太空之中。

Its aimless journey had already consumed aeons of cosmic time.

 

其无目的的旅程,已经消耗了极为漫长的宇宙时间。

 

It was before ... the Beginning1. No one could have guessed that this planet would one day become the moral center of the cosmic conflict of the ages.

 

这都是在那“起初”的开始之前1。没有人可以猜想到,这个星球有一天会成为延续诸多世纪的宇宙冲突的道德中心。

 

A universal tragedy had occurred.

 

一个宇宙性的悲剧已然发生了。

 

The Morning Star, known as Lucifer2 God's perfect one, full of wisdom and beauty3

 

the angelic being whom God had appointed as ruler over the ancient cosmos4 ... had fallen.

 

 

 

 

1      1 the writer is assuming a widely held view that Gen. 1:1 refers not to the absolute but to a relative beginning.

 

作者所设想的是,那个被广泛接受的观点,即创1:1 所指的不是绝对的,而是相对的开始。 The entire known universe, including the sun and stars and atmosphere, etc., came into existence out

of nothing in Gen. 1:1ff.

 

整个我们已知的宇宙,包括太阳,星星和大气等,都是从创 1:1 那里,按照接下来的经文之记录,从无到有的被创造出来的。

The earth itself, however, apparently already existed at this time.

 

然而,地球本身,显然在那时候是已经存在的。

The angels were created and some of them fell in the pre-Gen. 1:1 universe.

 

天使们被创造,而且其中一部分堕落了,都是发生在创1:1 之前的宇宙中。

When God begins His creative work, the earth is already in a judged condition.

 

当神开始他的创造工作时(正如创世记一章所记载的),地球已经处于一个被审判之后的状态。 This is not to be confused with the "gap theory" which teaches a gap between Gen. 1:1 and 1:2.

 

Rather, the gap is between the original creation in eternity past (Jn. 1:1-2) and the re-creation of Gen. 1:1 which occurred about six thousand to twelve thousand years ago.

 

这不能与“间隙说 gap theory ”的理论混为一谈,间隙说认为,在创1:1 与创 1:2 之间,有一段时间的间隔。相反的,这个时间间隔,是在整个过去的、原初的创造(约 1:1-2)和发生于大

 

约六千到一万两千年前的创1:1 的再创造之间的。

ln the pre-Gen. 1:1 universe an entirely different set of natural laws prevailed.

 

在创1:1 之前的宇宙中,是一套完全不同的自然法则在运作的。

It is not germane to the purpose of this book nor does the book's central thesis depend upon this view. For this reason the writer will not defend it here.

 

这个概念与本书的目的无关,本书的中心理论也并不依靠这一观点。因此,作者不会在这里辩

护它。

The interested reader is referred to Bruce Waltke, Creation and Chaos (Portland: Western Conservative Baptist Seminary Press, 1974). pp. 31-36.

 

有兴趣的读者可以参考 Bruce Waltke,《创造和混乱》(Creation and Chaos,波特兰:西方保守派浸信会神学院出版社,1974 年),pp. 31-36


 

 

22


 

那位晨星,即上帝完美的创造物,路西法2,充满了智慧和美丽的3,上帝所指定的古代宇宙4的统治者,这位天使...已经堕落了。

 

The prophet Ezekiel paints a picture of divine grief in his woeful description of this betrayal (Ezek. 28:11-19).

 

先知以西结在他对这种背叛的悲惨描述中,刻画了一幅神圣悲伤的场面(结28:11-19)。

 

Lucifer had been given everything. Yet he became proud5.路西法被赋予了所有的一切但他却开始变得骄傲5

 

He concluded that God's gifts were more important than the giver, that dependence upon God and obedience to His revealed will were not necessary.

 

他得出结论说,上帝的恩赐要比上帝本身更为重要,认为依靠上帝,顺从他所显露的意志,是没有必要的。

He became the Satan, God's adversary6.

 

他成为了撒旦,上帝的对手6

 

He was cast to the earth, and the earth was judged7.

 

他被抛在地上,地也遭受了审判7

 

At that time the earth, from which he ruled and upon which he lived8, became without form and void (Gen. 1:1-2).

 

As the angels looked on, the Lord declared:

 

在那个时候,他由此发出统治的、以及居住的地球8,就变得没有形状和空洞(空虚混沌,创 1:1-2)。

 

正当天使们观看之时,耶和华宣称:

 

We shall give this rebellion a thorough trial. We shall permit it to run full course.

 

我们应该给这个叛乱一个彻底的考验。我们应该允许它走完全程。

The universe shall see what a creature, even the greatest can do apart from God.

 

这个宇宙应该要看看,一个被造物,即使是最伟大的被造物,离开了神可以做什

么。

 

We shall set up an experiment, and permit the universe of creatures to watch it, during this brief interlude between eternity past and eternity future called “time”.

 

我们应该设计一个实验,并且允许这宇宙的被造物们观看,把这个位于无限过去

与无限未来之间的简短的插曲中,就是我们称为“时间”的这个阶段。

 

In it the spirit of independence shall be allowed to expand to the utmost.

 

在这当中,独立自主的精神,将被允许能够扩大到其最大的限度。

And the wreck and the ruin which shall result will demonstrate to the universe, and forever, that there is no life, no joy, no peace, apart from a complete dependence upon

 

2      2 Isa. 14:12-17. 14:12-17

 

3   3 Ezek. 28:12. 28:12

 

4   4 Ezek. 28:14. 28:14

 

5   5 Ezek. 28:17; 1Tim.3:6. 28:17;提前 3:6

 

6 6 The word "Satan" means "adversary." “撒旦”这个词的意思就是“对手”。 7 7 Ezek. 28:17. 28:17

 

8   8 Ezek. 28:13. 28:13


 

 

23


 

the Most High God, possessor of heaven and earth. 9

 

后续发展所造成的残骸和毁灭,将会永远向宇宙展示,除了完全依赖最高的神,那位天地的拥有者之外,在哪里都不会有生命,也不会有喜乐或是和平9

 

The Lord of Hosts could have destroyed this rebel immediately.

 

万军之耶和华本来可以立刻摧毁这场叛乱的。

 

He could have answered this challenge with raw power. 他本来可以用自己原始的力量来回

 

应这个挑战的。

The Satan has said that pride and independence were acceptable. But instead, Yahweh brought into existence a plan which would forever answer this satanic alternative--a plan which would involve God Himself° in a moral demonstration of His love and grace.

 

撒旦已经说了,骄傲和独立是可以接受的。但是,耶和华却带来了一个可以永远回复撒旦的这个选择的计划 —— 这个计划将使神自己被牵连进来,而且在道德层面展现出他的爱与恩典。

 

The King Himself would one day demonstrate the superiority of His ways--dependence and servanthood.

For millions of years mournful silence and darkness reigned in Satan's world.

 

有一天,这位君王他自己会阐释他的方法的优越性——依靠神以及仆人的心态。

在数百万年当中,惨痛的沉默与黑暗,在撒但的世界中占据着主导地位。

Had God forgotten? Had He decided to ignore this challenge to His sovereignty? Had He decided to look the other way? The silence of God was deafening. The darkness was universal.

 

神是忘记了吗?他已经决定要无视这个对他的主权的挑战了吗?他已经决定用另一种方式来看待了吗?上帝的沉默是彻底消声的。黑暗遍布了整个的宇宙。

The earth belonged to the Satan.10The angelic sons of God yearned for the darkness and silence to be broken.11

 

这世界属于撒旦10。神的众天使(众儿子)们渴望黑暗和沉默被打破11

Suddenly--it was!

 

突然——沉默被打破了!

 

And God said, "Let there be light," and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light "day”, and the darkness he called "night. " And there was evening, and there was moming--the first day (Gen. 1:3-5).

 

神说,“要有光”,就有了光。神看光是好的,就把光暗分开了。神称光为昼,称暗为夜。有晚上,有早晨,这是头一日。(创1:3-5

 

"At last!" thought Michael, God's archangel. "Our Lord will once again rule here!"

 

“终于等到这一天啦!”神的天使 长米迦勒就想,“我们的主将要再一次统治这里!”

 

Then God said, "Let us make man in our image, in our likeness, and let them rule over

 

9      9 Donald Barnhouse, The Invisible War (Grand Rapids: Zonderva.n, n.d.), p. 60.

 

Donald Barnhouse,《无形的战争》(大急流城:Zonderva.nn.d., p. 60

10   10 See Lk. 4:6· 7; 2 Cor. 4:4; Jn. 16:11; 12:31; Eph. 2:2. 参见 路4:6-7;林后 4:4;约 16:1112:31;弗2:2

 

11   11 And they shouted for joy when it was (Job 38:7)! 神的众子也都欢呼(伯 38:7


 

 

24


 

the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground (Gen. 1:26).

 

接下来,神说,我们要照着我们的形像,按着我们的样式造人,使他们管理海里的鱼,空中的鸟,地上的牲畜,和全地,并地上所爬的一切昆虫。(创1:26

 

"But," said Michael, "what is this? A man? This creature is so weak, so inferior to the Satan. Why has the King placed HIM in the Satan's world and told HIM to rule there? How can such

 

an insignificant creature, much lower than the angels,12possibly accomplish the divine purpose?

 

Surely a great mistake has been made!"

 

“但是”,米迦勒说,“这是什么?一个人?这个被造物与撒旦相比就太脆弱太低等

 

啦。为什么王要把他(亚当)放在撒旦的世界当中并且告诉他(亚当)去治理这地?这么一个不起眼的、比天使低得多12的被造物怎么可能完成神圣的目的?这一定是哪里

 

出了一个大错吧!”

 

What is the significance of man? That question has been on the lips of both poet and philosopher since man first began to think about these things.

 

人的价值是什么呢?当人从最开始的时候,思考这些事的时,这个问题就已经出现在诗人和哲学家的嘴唇上了。

 

Thousands of years later as the shepherd David gazed upward into the brilliantly star-covered sky, he was crushed to the ground with a sense of his own insignificance and exclaimed (Ps. 8:3-4): When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, WHAT IS MAN THAT YOU ARE MINDFUL OF HIM?

 

数千年以后,牧羊人大卫向天举目,凝视着璀璨星空时,他感受到自己是何等的渺小,他被这种认知击垮在地,并且宣告说(诗8:3-4):

 

我观看你指头所造的天,

并你所陈设的月亮星宿,

便说,人算什么,你竟顾念他。

世人算什么,你竟眷顾他?

 

David's mind, apparently reflecting on the divine commission in Genesis, received a flash of illumination (Ps. 8:6-9): You made him a little lower than the heavenly beings and crowned him with glory and honor. YOU MADE HIM RULER OVER THE WORKS OF YOUR HANDS; YOU PUT EVERYTHING UNDER HIS FEET Oh LoRD, our Lord, how majestic is your name in all the earth!

 

在大卫的脑海中,显然是想到了创世记中的神圣委任,并从其中感受到了一丝的亮光(诗8:6-9):

 

你派他管理你手所造的,使

万物,就是一切的牛羊,

田野的兽,空中的鸟,

海里的鱼,凡经行海道的,

都服在他的脚下。

 

12  12 Ps. 8:5; Heb. 2:7. 8:5;来 2:7


 

 

25


 

耶和华我们的主啊,

你的名在全地何其美!

 

Man was to rule! It was the lesser creature who would be crowned with glory and honor.

 

人被造是为要统治!这比天使弱小的被造物,是将要被冠以荣耀和尊贵的。 It was the inferior creature who would be placed in rulership over the Satan's world!

就是这些低等的被造物,是会被放在治理撒旦权下的世界之位子上的!

The glory, honor, and sovereignty which the Satan had stolen in independence and unbelief would be regained by the inferior creature living in servanthood and faith!

 

撒旦借着独立和不信所窃取的荣耀、尊贵和权能,将会被生活在仆人一般的心志和信心当中的低等被造物所重新获得!

 

In this way pride is rebuked. It was God's purpose that the lesser creature living in dependence upon God would obtain a higher position than the superior creature, who had stolen his by independence and unbelief.

 

如此一来,骄傲会被斥责。上帝的目的,就是使得那些生活在依靠上帝中的低等生物,

将会比那通过独立和不信而窃取地位的高级生物,获得更高的地位。

 

Years later the Savior would say, "he who is least among you all-he is the greatest" (Lk. 9:48). 许多年以后,救主耶稣会说:“你们中间最小的,他便为大”(路 9:48

 

God intends to humble the proud and independent in a unique way. He intends that the lower creature, man (created lower than the angels and hence lower than Satan), should achieve the highest position ("all things in subjection under His feet," Heb. 2:8).

 

神想要用一个独特的方法让那些骄傲和独立的得以谦卑下来。他想让这低等的被

 

造物——人类(比天使造得低等,因此比撒旦也要低等)得以达到最高的位置(“叫万物都服在他的脚下”来 2:8)。

 

Thus, the lower creature would achieve by dependence upon God a higher position than the higher creature, Satan, achieved through independence.

 

因此,较低等的被造物将通过依靠上帝,而获得比那通过闹独立来获取地位的高等被造物撒旦,更高的地位。

 

For "it is not to angels that He has subjected the world to come, about which we are

 

speaking" (Heb. 2:5). 因为“我们所说 将来的世界,神原没有交给天使管辖”(来 2:5)。 Out of the least, God will bring the greatest. It was as MAN that the Savior defeated the enemy.

从最低等的里面,神会带来最伟大的。就如同那作为人的救主,彻底打败了仇敌。

It was as MAN that He silenced the principalities and powers. It will be as MAN that He will reign over the future kingdom of God upon this earth.

 

作为人,他让那些执政的和掌权的沉默了。他也将继续作为人,在这个地上统治神的未来国度。

 

This future kingdom is the subject of hundreds of passages in the Old Testament. It is a glorious reign of servant kings which extends to "all the works of His hands." (This may suggest that one day mankind will rule the galaxies!)

 

这个未来的王国,是旧约经文中数百个段落的主题。 这些仆人国王们的光荣统治将会延伸到“他手中的一切工作”当中。(这可能表明,有一天人类将会治理诸多的星系

呢!)

The lion will lie down with the lamb, universal righteousness will reign, there will be no war. Disease will be abolished, and the world of Satan will be placed under the rule of the Servant King and His companions (Heb. 1:9).


 

 

 

26


 

狮子会与羔羊一同躺卧,宇宙性的公义将会统治天下,不会再有战争。疾病会被废除,撒旦的国度会由那位奴仆君王带着他的同伴们一起统治(来 1:9

 

Consistent with His divine purpose, God chose to establish His kingdom through the elevation of an obscure and insignificant Semitic tribe, Israel. It is not Greece, Rome, Egypt, Babylon, France, Germany, Russia, or the United States that will rule the earth.

 

与他的神圣目的相一致的是,上帝选择了要通过选拔一个不起眼和无关紧要的闪

 

族的支派,以色列,来建立他的国度。而不是选择希腊,罗马,埃及,巴比伦,法国,德国,俄罗斯或美国来统治世界。

 

That future glory falls to those followers of Christ both within Israel and within His church, who, like their Master, live in dependence and obedience.

The controlling principle of the biblical philosophy of history rests in the precept of the second before the first.

 

那未来的荣耀,会同时落在以色列国和他的教会中的那些基督的追随者的身上,他们跟随他们主人的脚踪,带着依靠和顺服来生活。

那合乎圣经的历史哲学,当中的概括性原则就是,着重于后者而不是前者。

God often chooses the "nothings" (1 Cor. 1:26- 27). Only in this way is the self praise of man destroyed. It is a pervading characteristic of the whole course of redemption that God chooses the younger before the elder, sets the smaller in priority to the greater, and chooses the second before the first.

 

神经常选择那些“一无所有的”(林前 1:26-27)。只有这样,人的自我推崇才会破灭。

 

神整个的救赎过程中的普遍特征就是,神选择一位年轻的而不是年长的,把小的安置

在大的前面,选择第二的让他优于第一的。

 

Not Cain but Abel and his substitute Seth; not Japheth but Shem; not Ishmael but Isaac; not Esau but Jacob; not Manasseh but Ephraim;13 not Aaron but Moses;14 not Eliab but David;15 not the Old Covenant but the New;16 not the first Adam but the last Adam.17 The first becomes last and the last becomes first.18 The great nations are

 

set aside, 19 and God elects to establish His purposes through two insignificant mediums, the Israel of God (the believing remnant of the last days) and the body of Christ (the invisible church).

 

不是该隐而是亚伯和他的替代者赛特;不是雅弗而是闪;不是以实玛利而是以撒;不是以扫而是雅各;不是玛拿西而是以法莲13;不是亚伦而是摩西14;不是以利押而是大

 

15;不是旧约而是新约16;不是第一个亚当而是第二个亚当17。在前的将要在后,在后的将要在前18。伟大的国家被放到一边19,神选择通过两个不起眼的媒介来建立他的

 

目的,也就是借着神的以色列(最后的日子所剩余的信靠神的选民)和基督的身体(无形的教会)。

 

But the first Adam, deceived by the serpent, chose the path of the father of lies, and acting

 

13   13 Gen. 48:14. 48:14

 

14   14 Ex. 7:1. 7:1

 

15   15 1 Sam. 16:6-13. 撒上 16:6-13

 

16   16 Heb. 8:13. 8:13

 

17   17 1 Cor. 15:45. 林前 15:45

 

18   18 Mt.19:30. 19:30

 

19   19 Dan. 2:7ff; Rom. 1:24, 26, 28. 2:7;罗1:242628


 

 

27


 

independently, contrary to His design, fell into sin.

 

但是第一个亚当,被蛇所欺骗,就选择了谎言之父的道路,行事独立,违背了神

对他的设计,坠入罪中。

 

As a result, the newly created universe was subjected to the universal bondage of decay, 20 and the sons of men were born in need of a redeemer.

 

结果就是,新造的宇宙受到了衰败的束缚,而且是宇宙性的20,于是人类的子孙一生下来,就都需要一位救赎者。

 

It is here that the beauty and symmetry of the divine plan became evident. Not only did God purpose to elevate the role of a servant and the disposition of trust, but He gave His Son, the

 

Second Man and the Last Adam,21 as a savior.

 

正是在这里,那个神圣计划的美丽和对称性就变得显而易见。上帝不仅是定意要

 

高抬仆人的角色和推崇信靠之价值,而且他给了我们他的儿子,第二个人和末后的亚当21,作为救主。

 

He who is of the essence of God became a servant. He "made Himself nothing, taking the very nature of a servant" (Phil. 2:7). He obeyed finally and completely; "He humbled Himself and became obedient to death, even death on a cross" (2:8).

 

他本有神的本质,却成为了一个仆人。他“反倒虚己,取了奴仆的形像,成为人的样式”(腓 2:7)。他采取完全的、终极的顺服;“既有人的样子,就自己卑微,存心顺服,

 

以至于死,且死在十字架上”(腓2:8)。

And in this way, living by exactly the opposite set of principles from the Satan, He achieved higher glory: Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:9-11 ). Those who would rule with Him must find their lives in the same way: "Your attitude should be the same as that of Christ Jesus" (Phil. 2:5).

 

通过这种方式,靠着与撒旦完全相反的一套原则来生活,他就获得了更高的荣耀:

 

所以神将他升为至高,又赐给他那超乎万名之上的名,叫一切在天上的,地上的,和地底下的,因耶稣的名,无不屈膝,无不口称耶稣基督为主,使荣耀归与父神。(腓2:9-11

 

那些与他一同统治的人,必须也用同样的方式来过他们的生活:“你们当以基督耶

 

稣的心为心”(腓2:5)。

The future rulers of God's creation must, like their King, be servants now.

 

神的创造界的那些未来的治理者们,也必须像他们的王一样,现在就成为仆人。 There will be no room for pride nor hubris, only a heartfelt desire to extend the blessing and

glory of God throughout the created order. Unlike the Satan and his modern day followers, they will have no desire to be lord over their subjects.

 

没有骄傲和自我吹嘘的空间,只是衷心地希望在创造的秩序中,去延展上帝的祝福和

 

20   20 Rom. 8:20-22. 8:20-22

21   21 1Cor.15:45. There are only two "Adams," i.e., two federally representative heads of humanity. Jesus is the last Adam but only the second man; there will be many other men as God intended men to be.

 

林前 15:45,只有两个“亚当”,即人类的两个联邦代表。耶稣是最后一个亚当但仅仅是第二个人 ;还会有很多的人成为神原初所设计的样子。


 

 

28


 

荣耀。与撒但和他的那些现代的追随者们不同,他们不会沉溺于高高在上地辖控他们的国民。

 

Instead, like their Lord, they will desire only to serve those over whom they rule: Jesus called them together and said, 'You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave--just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mt. 20:25-28).

 

取而代之的是,像他们的主一样,他们只会渴望来服侍他们所治理的人:

 

耶稣叫了他们来,说,你们知道外邦人有君王为主治理他们,有大臣操权管束他们。只是在你们中间不可这样。你们中间谁愿为大,就必作你们的用人。谁愿为首,就必作你们的仆人。正如人子来,不是要受人的服事,乃是要服事人。并且要舍命,作多人的赎价。(太 20:25-28

 

They will be greatly loved and valued by their subjects. Instead of disobedience there will be servanthood, to God and to others. The second Adam put it this way, "Blessed are the poor in spirit, for theirs is the kingdom of heaven .... Blessed are the meek, for they will inherit the earth" (Mt. 5:3-5).

 

他们会被他们的国民大大地爱戴和重视。取代不顺服的是仆人的心志,对神如此,

 

对其他人亦然。第二个亚当是这样说的:“虚心的人有福了,因为天国是他们的……温

柔的人有福了,因为他们必承受地土。”(太 5:3-5

 

 

We are to become the servant kings. That is our destiny. This destiny was often called

 

"salvation" by the prophets. 22 This was not a salvation from hell, but the glorious privilege of reigning with Messiah in the final destiny of man.

 

我们的目标是要成为仆人式的君王。这是我们的目的地。这个目标也常被先知们称作“救赎”22。这不是从地狱当中脱身的那个救赎,而是在人类的最终命运里,与弥赛亚一起统治的那种荣耀的特权。

 

In the eternal plan, only those who strive to be servants now can qualify for this great future privilege then. In order to be "great" in the kingdom of heaven, to rule there, we must first

 

become humble like a little child.23 ''The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Mt. 23:11-12).

 

按照神永恒的计划,只有那些在现今努力成为仆人的人,才有资格获得这个伟大的在未来的特权。为了那个在天国里成为“大”的,在那里得以作王掌权,我们就必须先成为像小孩子一样的谦卑之人23。“你们中间谁为大,谁就要作你们的用人。凡自高的必降

 

为卑,自卑的必升为高。”(太 23:11-12

If God's eternal plan revolves around demonstrating the moral superiority of humility and servanthood, it is of the utmost importance that we learn this lesson now.

 

如果上帝的永恒计划,乃是围绕着谦卑和仆人的心志,以及它们所展现的道德优

 

22   22 A discussion of the various meanings of "salvation" will be undertaken in chapter 6.

 

关于“救赎”的许多不同层面的含义,会在第六章进行讨论。

 

23   23 Mt.18:4. 18:4.


 

 

29


 

越性,那么我们现在就需要认真学习这个功课,这是至关重要的。

All Christians are not servants, and only those who are will be great in the kingdom.

 

并不是所有的基督徒都是仆人,只有那些愿意做仆人的,在天国里才会是“大的”。 Only those sons of God who are "sons indeed" will be co-heirs with their coming king in the

final destiny of man. Many who have been saved by the King are not presently living for Him.

 

只有那些“真正”的是神的儿子的人们,才会在人类的最终命运中与他们将来的君王一同继承产业。有许多被那位君王救赎的人,现在并不是在为他而活的。

 

Many who have begun lives of discipleship have not persevered. They risk forfeiture of this great future. But we are "partakers (Gk. metochoi) of Christ, [only] if we hold our confidence firmly to the end" (Heb. 3:14).

 

许多已经开始了门徒般生活的人,并没有坚持走下去。他们有可能失去这个伟大的未来。但是,我们却是基督的同伴,“我们若将起初确实的信心,坚持到底,就在基督里

有分了(partakers, Gk. metochoi)”(来 3:14)。

However, those who are obedient and dependent servants now and who persevere in discipleship to the final hour will be among Christ's metochoi, the servant kings, in the thousand-year kingdom of the Son of Man.

 

然而,那些现在有在顺服神,并且依靠神的仆人们,并且能够坚持门徒操练到最后一

刻的人,将成为基督的同伴(参与者),成为仆人君王,在人子的千年的国度里。 All Christians will be in the kingdom, but tragically not all will be co-heirs there.

 

It is by losing our lives that they find their ultimate significance. 24 Each act of service is not only an expression of God's eternal purpose but is preparation and training for our final destiny.

 

所有的基督徒都会在那个国度里,但可悲的是,并不是所有的基督徒都会在那里一同继承产业的。

只有借着失丧他们的生命,人们才找到他们的最终意义所在24。我们服侍的每一个

 

行为,不只是表达出上帝那永恒的目的,而且也是在为最后的命运做准备和训练。 Yes, the final answer to the Satan's rebellion, and the ultimate meaning of human existence,

is to be found in the future reign of the servant kings. But who are they, and how do we join their company? Let us begin ...

 

是的,对撒旦的反叛的最终回答,以及人类存在的最终意义,都可以在仆人君王的未来统治之中被找到。但是他们到底是谁呢,我们如何能够加入到他们的队伍当中?让我们开始仔细查考吧……

 

 

 

 

24  24 Mk. 8:35. 8:35


 

 

30


Click HERE to download the Chinese version


 

A STUDY OF THE TRANSLATION OF THE GREEK WORD “ψυχή” (“psuche”) (soul) 
 

         INTO THE CHINESE NEW TESTAMENT AND ITS IMPORTANCETANCETANCE 中文新约圣经

 

 

download PDF for article here

 


请推荐给你的10个朋友, 特别是(教会)领导。
传播真理的好消息,祝福大家!
Please tell 10 of your friends about this website, especially leadership.
Spread the good news of truth. Blessings to each of you!


请前往干粮部分阅读更多关于《管教的杖》的内容
Go To Solid Food 干 粮 To See More Regarding "The Rod"

有问题问我吧
heping@zhangdaderen.com 
力和平

只有两件事情是生命当中最为重要的
 
2 MOST IMPORTANT THINGS IN LIFE

也许您已经拥有,或者正在追求,这个世界所能够给您的最大的财富,使得您能够畅游世界,并且作任何的您想要做的事情,但是,朋友,您知道吗?只有两件事情是生命当中最为重要的:

You may have all the riches of the world and travel and do as you please, but only these two things are most important in life:

1)您需要信靠主耶稣基督,使你的罪得到赦免,并且获得永恒的救恩(这是一份免费的礼物)。您需要确实的知道,在将来的新天新地当中,您需要拥有那宝贵的永恒之生命,而不要因为自己的原罪和不信上帝,而到火湖当中去经受永远的痛苦。

1)  To believe on the Lord Jesus Christ to have your sins forgiven and for the free gift of eternal salvation.  You want to be sure you have eternal life in the new heaven and earth that is coming and not to suffer for all eternity in the Lake of Fire for your sins and unbelief.

God says,    耶稣说了 Acts 16:30f  使徒行传16:30f

What must I do to be saved?
And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

我当怎样行才能得救。他们说,当信主耶稣,你和你一家都必得救。

2)如果您已经是基督徒了,您必须努力追求,使自己能够在“天国”里面有份。天国就是指基督在地上做王的那一千年,亦即千禧年的统治。是否能够进入天国,则是取决于您所作的一切行为和工作,乃是要在基督的审判台前被审察的。只有那些忠心的信徒才有资格进入天国,而那些不忠心的信徒将会在千禧年期间遭受巨大的亏损。(具体情况,请参阅本网站的“干粮”部分的那些文章。)

2)  As a Christian, you want to enter the Kingdom of Heaven which is the Millennial reign of Christ on earth for 1000 years.  This entering into the Kingdom of Heaven is based on your works which will be judged at the Judgment Seat of Christ.  Only faithful believers will enter, unfaithful believers will suffer for the 1000 years. (Read the books on the "Solid Food" section of this website.)

God says, 耶稣说了2 Cor 5:10哥林多后书5:10

For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.
因为我们众人,必要在基督台前显露出来,叫各人按着本身所行的,或善或恶受报。

Matthew 7:21吗太福音7:21

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

凡称呼我主阿,主阿的人,不能都进天国。惟独遵行我天父旨意的人,才能进去。


直等到我们众人在真道上同归于一,认识神的儿子,
得以长大成人,满有基督长成的身量。   4:13

"Till we all come in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man , unto the measure of the stature of the fulness of Christ"
Ephesians 4:13    King James Version


惟独长大成人的,才能吃乾粮,他们的心窍,
习练得通达,就能分辨好歹了。希 5:14

"But strong meat belongs to them that are of full age (but solid food is for the mature), even those who by reason of use (by practice) have their senses exercised (trained) to discern both good and evil."
Hebrews 5:14    King James Version


本网站【长大的人】之目的:

The Purpose of www.zhangdaderen.com:

帮助基督徒成长以至成熟,正如以弗所书4:13所教导的。

To help Christians grow to maturity as Ephesians 4:13 teaches.

为此,我们提供下列的途径,来帮助基督徒之成长:

Method to help Christians grow to maturity:

1) 阐述基督教信仰的基要真理和原则,正如彼得前书2:2  所述,这些乃是"纯净的灵奶"

1) Presenting basic Christian truths & principles, 1 Peter 2:2, "pure milk of the Word."

2) 深入探讨"那个信心"(以弗所书4:13),以及"天国的道理"(马太福音13:19),并"干粮"(希伯来书5:14),若是没有 这些的真理和原则, 没有人能够进入成熟的地步#27493;。

2) Focusing on "the faith," Ephesians 4:13, and "the Word of the Kingdom," Matthew 13:19, and "solid food," Hebrews 5:14, that without these truths and principles, one will never grow to maturity.

Faith   Hope  Love


For questions or comments write to heping@zhangdaderen.com

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