成長沒有捷徑NoShortcuts to Growth

 作者: R.C. Sproul 譯者: Maria Marta

http://www.ligonier.org/learn/articles/no-shortcuts-growth/

https://plus.google.com/u/1/106695469993489516884/posts/cnMYCkaye4r

每當看到汽車的保險桿貼紙上寫著「想象世界和平的景象」，我仍會感到詫異，這句標語的理念是：如果我與足夠多的人創造出一幅和平的心理圖畫，那麽和平将很快實現。令人訝異的是，有些人真的認為，愚蠢的技巧能實現這樣一個理想目標。

有一張寫著「和平共處」的保險杠貼紙非常流行。也許你曾經見過，它由不同宗教的標志組拼而成-------包括伊斯蘭教的新月形標志C，基督教的十字架標志T等等。這貼紙標語的理念似乎是，如果我們這些有宗教信仰的人停止關注我們的分歧，那麽我們就能實現世界和諧的願景。假若我們明白我們的信仰終歸一樣，那麽所有涉及戰爭與沖突的問題都會迎刃而解。

有趣的是，我們會拒絕這些出現在保險杠貼紙上的想法，但當它們出現在其他地方，我們會樂於接受。有多少商貿研討會作出這樣承諾：如果我們只專注於積極的目標或目標的景象，我們就會獲得更高的利潤？大多數我們所談論的保險杠貼紙神學，找到它的最初起源，那就是東方神秘主義，它已被「更可接受的宗教實踐」粉飾一新。定期冥想，當你想象萬物合一的情景時，重複一個咒語，那麽，人類就會邁向統一。也有一個推銷給我們的說法，說它是基督徒勝利生活的關鍵，即是說出你的願望，以耶穌的名宣稱這願望是你的，想象它會出現，那麽它就會屬於你。只要你念出你的願望，聲稱它們是你的，或實踐積極思想的能力，那麽你的療愈、財富、成功的人脈關系、幸福的家庭，得到改善的婚姻等等全都會到來。

我們尋找正確技巧與秘訣，使我們的願望變成現實。我們蔑視世界的心靈魔法，不料竟會給這些魔法施洗，親自實踐這些魔法。我們閱讀聖經，希望找到屬靈成長的捷徑，但卻忽略了正確，不是捷徑的答案------捷徑的答案不在聖經裡; 答案是聖經本身。

我們尋找屬靈捷徑的其中一個原因與現今時代有關，关于捷徑和立桿見影的效果的例子多不勝數。我們可以用藥物迅速緩解疼痛，用智能手機找到去餐廳的路線，在線獲取我們的問題的答案。本質上，這些都不是壞東西，但它們往往會引起我們對虛假期望的憧憬。如果科技能減輕我們的疾病，使我們的工作變得更方便高效，那麽科技肯定能讓我們的靈魂安息，對不對？

我們假設答案是肯定的，並且有太多的「專家」從中鼓動。只需看看當地書店的自助區，甚至你當地的基督教書店。一本又一本書作出這樣的承諾：掌握我們幸福的十二個或更少的關鍵步驟。事實上，沒有一個承諾能脫現，但卻阻止不了人們購買那些書，或新作家以更華麗的裝飾重新包裝那陳舊無效的答案。

但歸根結底，我們不能把尋找捷徑的責任歸於現代科技。自從人墮落以來，我們與生俱來的自主欲望，成為我們命運的主人，驅使我們尋找能讓我們變得更好的靈魂建造的技巧。我們認為，我們的信心不是目的本身，而是取得更大成就的手段。佈道家慣常地懇求人們來到基督的面前，說基督會讓他們更加快樂，更加自信，更加屬靈。耶穌變成一種手段，在改善我們的婚姻、財政的同時，更能把我們從各式各樣的強迫、消極的性格特征中釋放出來。

基督能做所有這些事嗎？當然可以。但耶穌不是其他目的的手段------祂是目的，我們生命的目標。祂到來，不是進入我們的生活，賜給我們特別的技巧，讓我們的生活更美好；為了祂的榮耀，耶穌藉著我們，在我們身上工作，改變我們。祂沒有神秘的祕訣，提供給信徒，讓他們登上更高的靈性層面。只要我們掌握真理，就不存在只有少數人能找得到的隱藏的真理，就不存在能保證在基督裡快速成熟的方法。

我們唯獨依靠恩典得救，唯獨藉著信心稱義，得救後，我們不只是等待死亡。基督教也是關於屬靈成長的宗教，屬靈成長涉及努力，包括成聖方面的竭力邁進。顯然我們不能作成我們的「重生」或「稱義」。這兩種作為都是單方面的（monergistic），由上帝單獨完成。只有聖靈能改變我們的心。唯有基督的義-------上帝的兒子對父上帝完全順服所確保的義，才能保證我們在上帝面前站立得穩。然而，成聖包含我們的努力。我們說成聖是合作的（synergistic），因為上帝和我們都在工作。但是我們不是平等的合作夥伴。上帝為了成全自己的美意，在我們裡面動工，使我們可以立志和行事（腓二12–13）。但當上帝在我們身上動工時，我們也在努力，我們在禱告中追求祂，依靠恩典的管道-------聖道的傳講和聖禮-------尋求與那些我們所得罪的人和好。成聖沒有捷徑的。這是一個過程，這個過程常常似乎過於單調乏味，其進展要數年才能辨別。

上帝的工作對耶穌來說是容易的。耶穌不尋找捷徑，因為祂從不厭倦疲惫。然而，我們卻感到疲倦沮喪。我們受試探尋找簡單的路徑、快速的答案、不費吹灰力的前進方式。但沒有一個能讓我們成長。成聖需要殷勤地使用上帝賜給我們的管道。屬靈成長可能是緩慢的，有時幾乎難以覺察，但卻是肯定的。

沒有魔鬼的技倆能夠阻止基督使我們效法祂的形像。基督祂呼召我們，使我們全然成聖。

對主的事慢不經心，我們自然得不到培育。想像或尋求秘密的公式對我們沒有幫助。我們應當恐懼戰兢地作成自己的救恩，因為我們知道基督，藉著聖靈，在我們身上工作。

本文原刊於Tabletalk雜誌2016年十二月號 。

No Shortcuts to Growth

by R.C. Sproul

I’m still amazed whenever I see the bumper sticker that reads, “Visualize world peace.” The idea is that if I, and enough other people, create the right mental picture of peace, it will soon come to pass. It’s astounding that some people actually believe that silly technique will bring about such a desirable goal.

Then, there’s the popular “Coexist” bumper sticker. You may have seen it, the one spelled out with the symbols of different religions—the Islamic crescent forming the C, the Christian cross forming the T, and so on. The idea seems to be that if we religious people would just stop focusing on our differences, we could achieve world harmony. If we understood that our beliefs are all ultimately the same, all of the problems of war and strife would go away.

The funny thing is, we’ll reject such sentiments when they appear on a bumper sticker, but we’ll accept them elsewhere. How many business seminars promise increased profit if we only focus on the positive or visualize a goal? Eastern mysticism, where much of the bumper-sticker theology we’re talking about finds its ultimate origin, dresses it up with more acceptable religious practices. Meditate regularly, repeating a mantra as you visualize the oneness of all things, and the human race will move toward unity. But there’s also a version sold to us as the Christian key for victorious living. Speak your desire, claim it’s yours in Jesus’ name, visualize it will happen, and then it will be yours. Your healing, wealth, relationship success, happy family, improved marriage will come as soon as you name it and claim it or practice the power of positive thinking.

We’re looking for the right technique, the secret that will turn our wishes into reality. We laugh at the world’s spiritual magic, only to baptize it and practice it ourselves. We’ll read Scripture hoping to find the shortcut to spiritual growth while missing the true but non-shortcut answer—the key is not in the Bible; it is the Bible.

One reason we look for spiritual shortcuts is related to our modern age where shortcuts and rapid results abound. We can quickly relieve pain with medicine, find our way to restaurants with our smartphones, and get immediate answers to our questions online. These aren’t inherently bad things, but they tend to foster false expectations. If technology can relieve our illnesses and make our jobs easier, it surely can give rest to our souls, right?

We assume the answer is yes, and there are all too many “experts” out there who’ll encourage that assumption. Just look at the self-help section at your local bookstore, even at your local Christian bookstore. Book after book promises to hold the key to our happiness in twelve steps or less. The fact that none of the promises pan out doesn’t deter people from buying those books or new authors from repackaging old, ineffective answers in fancier dress.

But we can’t ultimately blame our search for shortcuts on modern technology. Our innate desire since the fall for autonomy, to be masters of our own fates, drives us to search out soul-building techniques that will improve us. We see our faith not as an end in itself but as a means to greater fulfillment. Evangelists routinely implore people to come to Christ, saying that He will make them happier, more confident in themselves, and more spiritual. Jesus becomes a means to improve our marriages and finances while releasing us from all manner of compulsions and negative character traits.

Can Christ do all those things? Of course He can. But Jesus is not a means to other ends—He is the end, the goal of our lives. He doesn’t come into our lives to give us special techniques to make our lives better; He works in and through us, changing us for the sake of His glory. He provides believers no mystic secrets to take them to a higher plane of spirituality. There’s no hidden truth available to only a few, no method that guarantees quick maturity in Him as long as we master it.

We’re saved by grace alone and justified by faith alone, but having been saved, we don’t just wait around to die. Christianity is about spiritual growth as well, and spiritual growth involves effort—the hard work of sanctification. We manifestly don’t work for our regeneration or our justification. Both acts are monergistic, accomplished by God alone. Only the Holy Spirit can change our hearts. Only the righteousness of Christ, the righteousness of the Son of God secured by His perfect obedience to the Father, can secure our right standing before God. Sanctification, however, includes our efforts. We say it is synergistic because both God and we are doing something. Yet, we aren’t equal partners. God wills and works in us according to His good pleasure so that we progress in holiness (Phil. 2:12–13). But as God works in us, we work as well, pursuing Him in prayer, relying on the means of grace—the preached Word and the sacraments—seeking to be reconciled to those we have offended. There’s no shortcut for sanctification. It’s a process, and one that all too often seems overly plodding, with progress taking years to discern.

God’s work is easy for Him. He doesn’t look for shortcuts because He never grows weary. We get tired and frustrated, however. We’re tempted to look for the simple path, the quick answer, the effortless way forward. But there is none. Sanctification requires diligently attending to the means God has given us. The growth may be slow, almost imperceptible at times, but it is sure.

No technique of the devil’s can stop the process of Christ making us into His image. Those whom He calls He sanctifies.

Casually attending to the things of the Lord will not result in our nurture. Visualizing or seeking a secret formula won’t help. We must work out our salvation with fear and trembling, knowing that Christ, by His Spirit, is working in us.

救贖歷史講道：以基督為中心Redemptive Historical Preaching: Christ at the Center

作者：Brian J. Lund   譯者:誠之

https://brianjlund.com/2011/08/27/redemptive-historical-preaching-christ-at-the-center/

http://www.crtsbooks.net/blog/post/2016/12/22/Redemptive_Historical_Preaching_Christ_at_the_Center.aspx

當我們考慮到如何用神的話來勸勉神的百姓時，有一個觀念是非常重要的，就是我們的講道必須要以基督為中心。聖經不只是一本有關永恒真理的書，也不是一本關於道德故事的劇本，或生活的指引。聖經是一個偉大的故事，展示出彌賽亞耶穌的應許，祂的降生，以及祂的治理。許多神學家寫了這方面的著作，例如：克勞尼（Preaching and Biblical Theology, Preaching Christ in All of Scripture）, Sidney Greidanus（Preaching Christ from the Old Testament），Dennis Johnson（Him We Proclaim）， Graeme Goldsworthy（Preaching the Whole Bible as Christian Scripture 和 Gospel-Centered Hermeneutics）等等。他們的文章和著作都是非常有幫助的。但是如果我們手頭有一個簡圖，可以幫助我們常常思考一些要點，就更好了。One concept that is so helpful to have when considering how to exhort God’s people from God’s Word is that our preaching must be Christ-centered. The idea that Scripture isn’t just a book of timeless truths, morality plays, or helpful advice for living, but is instead one grand narrative displaying the promise of, the coming of, and the rule of the Messiah Jesus, has been thoroughly covered by men much better than I, most notably Ed Clowney, Sidney Greidanus, Dennis Johnson, and Graeme Goldsworthy. Their articles and books are most helpful. But occasionally, just having a handy chart around can jog your mind in the specifics.

上圖是從Edmund Clowney的書中摘錄出來的，Dennis Johnson 做了一些修正。我會簡短說明這個圖，以及如何使用它。The above chart can be downloaded here. It is a rough adaption of what Dennis Johnson adapted from Ed Clowney. I’ll try to briefly explain what the chart says, as well as how to use it below.

如何閱讀這個圖表How to Read the Chart

讓我們從左下角起步：在舊約中要教導或講道的經文或特殊的制度（例如：聖殿）或事件（例如：出埃及）。你的目標是右下角：在21世紀的背景下作出應用。問題是如何從左下角到達右下角。如果你跟隨的是綠色箭頭，那就對了，這叫做以基督為中心的釋經法。如果跟隨紅色的箭頭，就不算是真正忠心地應用神的話。Begin in the bottom left corner: the Old Testament text you are preaching on, or the specific institution (e.g., the Temple) or event (e.g., the Exodus) that you are preaching or teaching on. You want to end up, of course, in the bottom right corner box: our preaching and teaching in 21st century contexts. The question is how to move from the first box to the latter. Following the green arrows is the correct, biblical path to go from text to application with a Christ-centered hermeneutic. Following any of the red arrows is a less than faithful approach to applying God’s Word.

遵循Clowney 和Johnson 的榜樣，一旦你從聖經的經文出發，你的第一個目的地應該是左上角，這是這節經文在其特定的舊約背景下所要教導的真理。為了要達到這個目的，你必須運用釋經學的規則，瞭解這段經文的文學體裁、前後文，以及人間作者的旨趣和所要教導的要點。這樣，你才能從左下角移動到左上角：舊約的真理（Old Testament Truth）。在完成釋經的功夫後，你就可以得出這段舊約經文或事件所代表的象徵真理（symbolic truth）。即使你明白了這個真理，還不能馬上把它應用到當代的會眾身上，因為它還不能完全適用於在基督裡的新約會眾。「救贖歷史」的這個箭頭，強迫我們不去把這段經文理解為是一個脫離現實的、諾斯主義式的真理，只在學術圈裏鑽牛角尖，而是神在聖約背景下所賜給我們的，有關祂在歷史中救贖祂子民的工作的具體真理。（這也是為什麼救贖歷史講道法不是[新]柏拉圖式的講道，因為它不是處理在本體界的抽象形式或理念，而是有歷史脈絡的真理——這個真理有其歷史的支柱，就是神在聖約裏如何對待百姓的歷史。）To follow Clowney’s and Johnson’s example, once you begin with your OT passage, you want to arrive at the top left box, the truth that is being taught in that particular OT context. In order to do so, you’ll need to apply rules of exegesis, literary genre, contextual understanding, and understand the human author’s thrust and didactic point. Having done so, you are ready to transition to the top left box, “Old Testament Truth.” Having accomplished your exegesis, etc., you arrive at the symbolic truth that your OT text or event represents. Even though you now understand what that truth happens to be, we are not yet ready to apply that to the congregation, because it is not fully congruent with a New Covenant audience apart from Christ. That is why the next arrow, the “History of Redemption,” forces us to understand the OT truth from our passage not as a disembodied, Gnostic truth hovering out in the stratosphere, but as a specific truth that God has given in a covenantal context of His work to save His people in history. (This is also why redemptive historical preaching is not (neo-)platonic, because it is not dealing with abstract Forms or ideals in the noumenal, but contextualized truths that have historical anchors within God’s covenantal dealings with His people.)

要明白舊約的真理如何鑲嵌到基督救贖工作的偉大故事中，不是一件容易的事，但是像路加福音廿四27，44-45和約翰福音五38這樣的經文說明，這的確是事實。這是舊約真理的應驗，它最終和基督的關係是什麼，也是我們追求基督為中心的過程的房角石。我們必須在每個主日向我們的會眾證明，聖經是在敘述那唯一的、前後統一的故事，即神在基督裡的救贖過程。Understanding how an OT truth fits into the grand story of Christ’s redeeming work is not always easy, but passages such as Luke 24:27, 44 – 45 and John 5:39 assure us that it is so. This is the fulfillment of the OT truth, how it ultimately relates to Christ, and this is the capstone of our process of being Christ-centered. We must demonstrate to our congregations week in and week out that Scripture is telling the one, unified story of God’s redemptive process in Christ.

不過，雖然認識基督在舊約的角色很重要，但是我們的工作還沒結束。很不幸，常有人批判救贖歷史講道法，說我們的講道總是以這種方式結束：「這就是耶穌如何應驗了這段經文，要相信祂。阿門。我們禱告。」我們靠著從帽子裏拉出一隻兔子的魔術——從一段隱晦的舊約經文中製造出耶穌——來讓聽衆感到驚奇，但是這招會變成老套，而我們的會眾也無法在他們的信心上增長。但是根據我們的圖表，一旦我們證明基督如何應驗這段經文後，我們仍然必須把基督的位格和工作——這是在舊約裡預示，在新約裡顯明的——的意義，應用到會眾的身上。這是每個禮拜都不同的，因為不同的舊約經文會顯明基督位格和工作獨特而多彩多姿的層面。However, as important as understanding Christ’s role in the OT is, we are not finished. Unfortunately, this is the critique of much of redemptive historical preaching: our sermons always end with “and here is how Jesus fulfills this passage, now believe in Him. Amen, let’s pray.” We amaze our congregations by pulling a rabbit out of the hat by producing Jesus from an obscure OT passage, but this eventually grows old and our congregation is not growing in their faith. But according to our diagram, once we’ve demonstrated how Christ fulfills our passage, we still need to apply the significance of Christ’s person and work – as foreshadowed from the OT and revealed in the NT – to our congregations. This will change from week to week, as a unique and variegated aspect of Christ’s person and work is demonstrated by different OT texts.

也許舉一個例子會更清楚。在詩篇七十三篇16-17節，亞薩對他所看到的邪惡和貪婪，以及他周圍悖逆的人的成功感到困擾，而他一旦進入聖所，就明白上帝的心意是要以公義來報復惡人（七十三18），並滿足那些相信的人（七十三24-26）。這就是我們講道用到的舊約經文，其中也講到一種制度，即聖所。它的意義是什麼呢？如果我們根據經文背景來應用釋經的原則，我們可以說這裡所教導的舊約真理是：在聖所裏（代表有神的同在：詩七十四7），我們知道不義的事會得到平反，而忠心跟隨神的人會在神裏面得著滿足。Perhaps giving an example will clarify things. In Psalm 73:16 – 17, Asaph was troubled by the wickedness and greed and success he saw in the unfaithful people around him, and it was only once he went into the sanctuary (miqeddash) that he understood God’s purpose to bring justice against the wicked (73:18) and to satisfy those who believe (73:24 – 26). So this is our OT text, and it also contains an institution, the Temple sanctuary. What is the significance? By employing exegetical principles in context, we could say that the OT truth being taught is that in the sanctuary, which is representative of being in God’s presence (Psalm 74:7), we understand that injustice will be righted and faithful followers of God will be satisfied in Him.

許多講道者會贊成以上的說法，並且會從這點講出一篇令人印象深刻的道。但是當我們在救贖歷史中追溯這個真理時，我們明白神與祂百姓在聖殿中同在，只是一段非常短暫而且有限的時光，而且一直要到耶穌基督住在我們當中（約一14）時才會完成，因為祂是真正的聖殿（約二19-21）。我們親身見證不公不義和惡人的昌盛，也渴望得到安慰，但是只有當我們藉著信心，在我們心中尊基督為聖時（彼前三14-15），這兩個問題的張力才有辦法得到解決。Many preachers might be tempted to run with this concept, and could build an impressive sermon from this. But by tracing this truth through the history of redemption, we see that God’s presence with His people in the Temple sanctuary was very temporary and limited, and wouldn’t come to completion until Jesus Christ tabernacled among us (John 1:14), that He is the true temple (John 2:19 – 21). We too witness injustice and the prosperity of the wicked, and we long to be comforted, but both of these only resolve their tensions when we set apart Christ in our hearts through faith (I Peter 3:14 – 15).

在耶穌死在十字架上並且復活的事情上面，我們看到罪的不義被處理了，也看到神要以永生來成全對祂百姓的應許，這是初熟的果子。我們可以把彼前第三章彼得的勸勉，用在我們的會眾身上；或者把保羅在羅馬書十二14-21所教導的相反的事，用在敵人身上。此外，我們也可以到啓示錄最後一章，指出在基督裏，惡人會遭遇神在詩篇七十三篇所應許的結局，而信神的人會得到亞薩所歌頌的滿足這個獎賞。In Jesus’ death on the cross and resurrection we see the injustice of sin dealt with and the first-fruits of God’s promise to satisfy His own with everlasting life. We could apply this passage to our congregation with Peter’s exhortations in I Peter 3, or by pointing to the reversal that Paul teaches for enemies in Romans 12:14 – 21. Further, we could go to the final chapters of Revelation to point out that in Christ, the wicked will meet the end that God promised in Psalm 73, while the believing community is rewarded with the satisfaction that Asaph sang about.

關於應用，還要提一點。注意，從基督如何應驗舊約，到如何把這個真理應用到我們的會衆之間，通常會有好幾條路。舊約經文也許會強調基督的位格（祂是神，或祂是無罪的，而舊約的人物不是），或祂工作的一個面向（祂順服神，而其他人失敗了；祂為我們的悖逆而死；祂為我們代求，等等）。這代表救贖歷史的講道，不會是千篇一律的八股，讓人動彈不得，反而提供了豐富的統一。一旦你證明所有的經文都在基督裡得著了應驗，你要如何在基督的亮光下應用這段經文，就會隨不同的會眾、不同的牧師，以及不同的處境有所差別。One further note on the application. Notice, there are often several routes to take from how Christ fulfills an OT passage to how we apply that truth for our congregation. An OT passage may lay the emphasis on Christ’s person (He was divine or sinless where the OT character was not) or an aspect of His work (He obeyed where others failed, He died for our rebellion, He intercedes for us, etc.). This means that redemptive historical preaching will not impose a strict uniformity on our preaching, forcing everyone into a straight jacket, but instead provides a generous unity. Once you demonstrate that every passage is fulfilled in Christ, how you apply the passage in light of Christ will vary from congregation to congregation, pastor to pastor, and unique situations across the spectrum.

不以基督為中心的講道How NOT to Preach Christ-centered

注意到紅色箭頭也是同樣重要的，因為這些方式會讓我們得不到好的講道。如果我們從一段舊約經文開始，就立刻要將它應用在21世紀的背景，結果就是常常會變成靈意解經（allegory；底下的紅箭頭）。我們會用試著用一種配合我們處境的方式來解釋聖殿或非利士人或約西亞王，但是為了要得到乾淨利落的應用，卻會犧牲了歷史和經文脈絡的具體細節，結果就是為了得到現代的理解，我們把一段經文加以靈意化。比如說，我們會把以色列和列國的爭戰，應用在當前的政治現象裡；另一個例子是把亞薩在詩篇七十三篇裡的掙扎，用來勸勉當代的讀者，當他們感到煩擾時，要他們去尋找神同在的地方，去找他們自己的「聖所」。It is equally important to note the red arrows which discourage us from poor preaching. If we start with an OT passage and immediately try to apply it immediately in our 21st century context, we’ll often end up in allegory (the bottom red arrow). We’ll try to explain the Temple or the Philistines or King Josiah in a way that makes sense to our context, but that will sacrifice the historical and contextual specifics for a neat and tidy application. We’ll end up allegorizing our passage for a modern understanding. An example would be taking Israel’s battles with their foreign nations and applying it to the modern political phenomena; another (to use our former example) would be to look at Asaph’s struggle in Psalm 73 and exhort modern hearers to find where they can go to find God’s presence when they’re troubled, to find their own “sanctuaries.”

如果我們想要了解講道經文中的舊約真理，然後立刻把這個真理應用到我們的會眾身上，要注意到的危險是道德主義（從左上到右下的紅色箭頭）。因此，即便問明白聖殿如何指向神的同在，我甚至也明白以色列對非利士人的勝利指向神勝過邪惡、罪和魔鬼，但是我沒有在基督的亮光下來講道，我會是宣講一個沒有以基督的位格和工作為樞紐的道德主義（或概念式）講道。認識Clowney的人知道他常常說，他會問一些剛出道的牧師，猶太人是否會欣賞他們的講章。他的意思是，如果你的信息沒有突出道成肉身的獨特性，基督的無罪，祂的釘十字架與復活，以及拿撒勒人耶穌作為神的彌賽亞而升天，那麼你的講章就不是基督教的講章（林前二2）。無論你對舊約真理的理解有多好，離開基督，它就不能應用在新約的信徒身上。這種錯誤的例子不勝枚舉。任何照顧營中的以色列同胞或寄居者，而沒有提耶穌的命令，都是道德主義式的講道。回到詩篇七十三篇，只是勸勉信徒，在面對不公義時，要在神裡面得到滿足，卻沒有解釋這點如何發生在基督身上，就是一個道德主義式的講道。If we try to understand the OT truth contained in our passage and then immediately apply this truth to our congregations, the danger to watch out for here is moralism (the red arrow from top left to bottom right). So even if I understand how the Temple points to God’s presence, or even if I understand how Israel’s victory over the Philistines points to God’s victory over evil, sin and the devil, but I don’t preach these in light of Christ, I’ll preach a moralistic (or conceptual) sermon that doesn’t hinge on Christ’s person and work. Those who knew him used to say of Clowney that he would ask budding preachers if their sermon could be appreciated by a Jew. His point was that if your message didn’t turn on the uniqueness of the Incarnation, the impeccability, the crucifixion and resurrection, and the ascension of Jesus of Nazareth as the Messiah of God, then your sermon may be many things but it wasn’t a Christian sermon (I Corinthians 2:2). No matter how well we may understand an OT truth, apart from Christ it cannot be applied to a New Covenant believer. Examples of this error abound. Any of the commands to care for a fellow Israelite or stranger/alien in the camp without Christ would be moralistic. Referring back to Psalm 73, a moralistic sermon would simply exhort the hearer to be satisfied in God when faced with injustice without explaining how this occurs in Christ.

最後一個需要避免的錯誤是不要太快跳到基督。這是對預表法（或象徵）的錯誤使用，忽視舊約經文的獨特性以及經文的背景（從左下角到右上角的紅色箭頭）。這個錯誤經常發生在當我們要在舊約細節中找到基督時。例如，想要解釋基督如何應驗了亞伯拉罕手中的仗，或者喇合的紅絲線為何像基督的血。回到詩篇七十三篇的例子，隨便把亞薩和基督，或神的同在和基督聯在一起，會錯過亞薩所作的豐富經歷。The last error to avoid is jumping to Christ too quickly. This inappropriate use of typology (or symbolism) ignores the uniqueness of the OT text and its textual context (the red arrow from bottom left to top right). This most often happens when we try to find Christ in the minutia of OT details. For example, an exegete attempts to describe how Christ fulfills the staff in Abraham’s hand, or how the scarlet cord from Rahab is like Christ’ blood. Looking back at Psalm 73, a facile connection between Asaph and Christ, or God’s presence and Christ, would miss the rich experiential thrust that Asaph makes.

盼望這個圖表和它所支持的觀念，可以幫助神的道的牧師和教師。別忘了更深入查考克勞尼和其他人的作品。也許Dennis Johnson 所寫的Him We Proclaim是最近，也是最全面的著作。他在230-231頁解釋了這個圖表。但願我們都立志和保羅一樣，只知道基督並祂釘十字架。Hopefully, this chart, and the ideas it espouses, will be helpful for preachers and teachers of God’s Word. Don’t forget to dig more deeply into works by Clowney and others, but perhaps most recent and most comprehensive is Dennis Johnson’s Him We Proclaim, a masterful look at Christ-centered preaching. He explains his chart on pp. 230 – 31. May we all resolve with Paul to know nothing but Christ and Him crucified.

聖經中的整全人觀

文/陳若愚院長

摘錄自《新譯本研讀版聖經》p. 2082環球聖經公會（2013）

https://plus.google.com/u/0/105106813742373627205/posts/JaZydwbQdxe

聖經中的人觀，強調人與神、人與人、人與世界的關系，是希伯來文化中的整全（holistic）的人觀，而現代科學和心理學往往著眼於分析人的生理結構和功能。二者的進路有別。

傳統神學有「三元論」（trichotomy）和「二元論」（dichotomy）的人觀。以下作簡單的評介。

三元論：人是「靈、魂、體」？

三元論者認為，人是由「靈」、「魂」、「體」三部分組成的。根據倪柝聲《屬靈人》的分析，身體與物質的世界有接觸，是「世界的知覺」；「魂」是人格的生命，是「自己的知覺」；而「靈」則是人與神產生關系的那部分，是「神的知覺」。亞當犯罪，是因為他的意志（魂）要求獨立自主，因此罪是魂借著身體犯罪的。人犯罪後，「靈」仍然存在，不過失去了其本能，因為被「魂」壓抑；「魂」不但自作主張，還受到肉體私欲的支配，成為一個屬肉體的人。倪氏認為，當人重生的時候，聖靈進入人的「靈」中，使「靈」再一次活過來，重新掌權，管理「魂」又管理「體」；這樣，靈、魂、體，原有的創造秩序就可以恢復過來。

三元論的人觀與聖經中的整全人觀有出入；它所提倡的靈、魂、體結構，假設了靈與體的對立，是希臘的二元論（dualism）影響下的人性觀；此外，它將「靈」與「魂」截然分開，也與聖經的教導有沖突。事實上，在聖經中「靈」與「魂」往往是可以互用的，例子如下：

--人是「身體與魂」（太10:28），也是「身體與靈」（林前7:34）。

--人憂傷，是在「魂裏」（撒上1:10；彼後2:8），也在「靈裏」（約13:21；賽54:6）。

--愛神，稱頌神是出於「魂」和「靈」（可12:30；路1:46-47）

--人的「魂」（雅1:21）或「靈」(林前5:5)可以得救。

--人死亡時，是「魂」的離開（創35:18；王上17:21），也是「靈」的離去（太27:50；路23:46；徒7:59）。

--被殺之人是「魂」（啟6:9）也是「靈」（來12:23；彼前3:19）。

至於提倡三元論者所用的經文（例：來4:12；帖前5:23），若細心思考，都不是很有力的支持。

希伯來書第四章12節的重點，是形容神話語的能力，而不是形容他能將人的「魂」與「靈」分開，正如這 經文並不是說人的「骨節」與「骨髓」可以分開一樣。這裏只是喻意式地描述神的話可以把人心中的隱秘照明，並非什麽人性結構的敘述。

而帖撒羅尼迦前書第五章23節的禱告，是願讀者整個完全成聖、得蒙保守，重點在「全人」，而非所提出的三部分，正如路加福音第十章27節中的「全心、全性、全力、全意」是指全人，而非說人的結構可以分為四部分。

二元論：人是「靈魂」與「身體」？

近代神學家柏路易（Louis Berkhof）、史特朗（A.H.Strong）等，皆主張人的結構是「靈魂」與「身體」。柏氏認為，聖經看人的行為是全人的行為，而「靈魂」（soul）在不同經文中也是指整個人（創2:7；伯32:8,33：4）等，他認為聖經支持二元論的人性結構，包括：一、人的物質部分，以「肉體」、「塵土」、「骨頭」、「肚腹」等來代表。二、人的非物質部分，以「靈」、「魂」、「心」、「意念」等作代表，而後者顯然是較高層次的部分，但兩者是並存的。

二元論的人觀也不是聖經的人觀。它仍然有希臘二元論的影子。其實，聖經中的「身體」、「魂」、「靈」等詞語，只不過是從不同的角度看整全的人，並非指人結構中不同的部分。「魂」與「靈」常是可以互通的詞。「心」（舊約中的希伯來文是levav，新約中的希臘文是kardia）往往是整全的個人的核心，包括思想、感情、意志、犯罪的源頭，但也是聖靈居住之所在。而「身體」（舊約中的希伯來文是basar，新約中的希臘文是soma）則是從外觀看整個人，特別是指那會犯罪，但也會侍奉神、將會被復活的人的生命。

使徒保羅曾說，我們「外面的人」雖然修壞，「裏面的人」卻一天似一天（林後4:16），這「外面的人」，就是從外觀看這個（整全的）人，而「裏面的人」是從內觀看，兩者相互交錯，而非分割或對立。

整全人觀與救恩歷史

使徒保羅除了承接希伯來傳統，持守整全的人觀之外，還透過救恩歷史來看人。依他看來：

一、 人被造時是「血氣的身體」（林前15:44-49），就是「屬魂」（psychical）的意思（創2:7；林前15:45），這是亞當的屬地、需要經過試驗和提升的生命。

二、 人犯罪後是「屬肉體」（sarxical）的（羅8：4-8），就是活在亞當的舊時代中，「屬肉體」的人有犯罪的傾向，是罪的奴仆（羅6:16-20）。

三、 人蒙恩後，是「屬靈」的（羅8：4-10），因為有聖靈的內住、聖靈的更新和能力，是可以得勝的（羅8:13），到主再來的時候，這「屬靈人」的身體會復活，成為「屬靈的身體」（林前15:44-49），就是有聖靈改變的身體（注意：不是靈體！），可以承受神永遠的國度。

可見，信徒在基督裏的救恩，最終目的是全人的得贖，包括身體的復活。至於在人死後，復活之前的「居間之境」（the intermediate state）中，信徒會與主同在樂園（腓1:22-23；路23:43），繼續生存，但是以「魂」（soul）或「靈」（spirit）的狀態生存（太10：28；啟12:22-23；来12：22-2；彼前3:18-20等）這是一個特別的階段，就是人的身體暫時與靈魂分開，直到復活之日。

整全人觀的實用意義

整全人觀提醒我們，我們傳福音不是單「搶救靈魂」，而是搶救人，就是那整全的人。在教會的見證侍奉中，宣講福音與全人的關懷是配合的，因為我們所關心的，是整全的人。

在教會中，我們應該經常教導信徒以全人來看神，侍奉神，這「全人」包括他的身體、理智、情感、意志等。當然，事奉是從「心裡」（人的核心）開始，但要遍及全人。我們需要建立整全的屬靈觀。

當然，整全的人觀也是表示基督教教育、醫療、牧養等工作，應當以全人的需要為目標，而不應局限於某一個範疇中，因我們所建立、醫療、牧養的，是整全的人，而不是單單人的靈魂。

整全的人觀也影響信徒對未來的盼望。在永恒中，我們將仍然有身體（正如基督一樣），只是這身體不再會朽壞，而未來的新天新地又將是一個可見、可摸的世界。從整全的人觀來看救恩，永生的福樂將顯得更為具體、更加全面。

編按：希臘二元論可能源自Zarathushtra.柏拉圖和亞裏士多德提出非物質靈魂（an incorporeal soul）的存在；它既是思想（intelligence）和智慧（wisdom）寄寓之所在。他們認為人的思想（intelligence），即理念（mind）或靈魂（soul）的功能不能以人的身體來解釋，也不能等同人的身體。

42. 聖靈作保惠師 The Holy Spirit as Comforter

作者: 史鮑爾 (R.C. Sproul) 譯者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P112 ,更新傳道會出版http://www.crmnj.org/

https://plus.google.com/u/0/105106813742373627205/posts/aMSQ9nUxWYC

耶穌在離世之前，曾花了很長的時間教導門徒有關聖靈的事，祂說：「我要求父，父就另外賜給你們一位保惠師。」（約14:16）保惠師的希臘文是paraclete，此名曾被分別譯為幫助者、安慰者和訓惠師。

第一件我們要注意的事，是耶穌在本段經文中應許要賜下另一位保惠師。耶穌既然說聖靈是另一位保惠師，那就表示，在聖靈之前已經有一位保惠師了。新約聖經很清楚地指明，這第一位保惠師就是耶穌自己。使徒約翰寫道：「小子們哪，我講這些話寫給你們，是要叫你們不犯罪。若有人犯罪，在父那裏我們有一位中保，就是那義者耶穌基督。」（約一2:1）

此處的中保一詞也是譯自希臘文的paraclete。這使我們看見，耶穌是第一位保惠師，因祂要離開，所以祈求父神在祂不在時，賜下另一位保惠師。聖靈就是基督的替代，祂在地上是耶穌的終極代表。

在古代，中保乃是法庭上幫助被告的人。聖靈要完成中保的任務，工作不止一項，而且其中一項就是幫助信徒向父神禱告。保羅對羅馬的教會說：「況且我們的軟弱有聖靈幫助；我們本不曉得當怎樣禱告，只是聖靈親自用說不出的嘆息替我們禱告。鑒察人心的曉得聖靈的意思，因為聖靈照著神的旨意替聖徒祈求。」（羅8:26-27）

聖靈也幫助信徒在世上的生活，當我們面對世上的沖突和矛盾時，祂替我們說話，正如耶穌在馬可福音十三章11節所應許的。聖靈藉著定這世界的罪來為我們辯護，聖靈也在義人受惡人攻擊時，為他們爭辯。

中保也扮演保惠師的角色，這包括兩方面：第一，祂是受傷者、挫敗者和哀傷者的慰藉之源；第二點也同樣重要，保惠師的英文Comforter 是從拉丁文而來的，原意是有力量。當我們需要力量時，聖靈便來到，賜給我們勇氣和膽量。作為保惠師，祂不但安慰，也壯膽，使我們在基督裏得勝有余（羅8:37）。

總結

1.耶穌是第一位保惠師，在父神面前擔當中保的角色。

2.聖靈是在耶穌升天之後，代替耶穌的另一位保惠師。

3.聖靈作我們現在的幫助者。

思考經文：

約14:16-18； 徒19:1-7 ；羅8:26-27 ；加4:6

42. The Holy Spirit as Comforter

In His teaching in the upper room on the eve of His death, Jesus spoke at length about the Holy Spirit. He said, "I will pray the Father, and He will give you another Helper" (John 14:16). The word Helper is sometimes translated "Comforter" or "Counselor" and comes from the Greek word paraclete.

The first thing we notice in this passage is that Jesus promises another "Paraclete" or "Helper." For Jesus to say that the Holy Spirit will be another Helper, there had to be a Helper before the Spirit. The New Testament clearly identifies the first Helper, or Paraclete, as Jesus Himself. John writes: "My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous" (1 John 2:1).

The title Advocate given here to Jesus is another translation of the Greek word paraclete. We see then that Jesus is the first Paraclete, and upon His departure from this world, Jesus prays that the Father will supply another Paraclete in Jesus' absence. The Spirit is sent to be Christ's substitute; He is the supreme vicar of Christ on earth.

In the ancient world, a paraclete was someone summoned to give assistance in a court of law. The Holy Spirit, in fulfilling this role, performs more than one task. One such task is the Spirit's aiding the believer in addressing the Father. Paul writes to the Roman church:

Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God. (Romans 8:26-27)

The Holy Spirit also aids the believer in addressing the world. He speaks on our behalf when we face conflict, as Jesus promises in Mark 13:11. The Spirit defends us against the world by convicting it of sin. The Holy Spirit works to vindicate the righteous against the attacks of the ungodly.

The concept of Paraclete also includes the role of Comforter. This has two aspects to it. He is a tender source of solace to the wounded, the defeated, and the grief-stricken. The second aspect is equally important. The word Comforter in its Latin derivation means "with strength." The Spirit comes to us when we are in need of strength. He empowers us with courage and boldness. As Comforter, He both consoles and emboldens that in Christ we may be more than conquerors (Romans 8:37).

1.         Jesus is our first Comforter in His role of Advocate before the Father.

2.         The Holy Spirit is another Comforter who is a substitute for Jesus after His ascension.

3.         The Spirit acts as our present Helper.

转载自:

https://www.biblegateway.com/devotionals/

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