作者：Sinclair
Ferguson 譯者：駱鴻銘
一段談話的餘波可能會改變我們之後對其意義的想法。
The
aftermath of a conversation can change the way we later think of its
significance.
我的友人——一位年輕牧師——在一場在他教會舉行的研討會後，和我坐在一塊兒，他說道，「幫助人治死罪需要哪幾個步驟？在我們今晚就寢之前，請帶領我走過這些步驟。」我們坐下來，多花了一些時間討論這點，然後我們才去就寢，盼望他也和我一樣，感到被我們的談話所祝福。我至今還在想，他問這個問題是以牧師的身份還是為他自己問答——或許兩者都有。My friend — a younger minister — sat down with me at the end of a conference in his
church and said: “Before we retire tonight, just take me through the steps that
are involved in helping someone mortify sin.” We sat talking about this for a
little longer and then went to bed, hopefully he was feeling as blessed as I
did by our conversation. I still wonder whether he was asking his question as a
pastor or simply for himself — or both.
對這個問題最佳的答案是什麼呢？首先要作的，是翻開聖經。是的，也請翻開約翰·歐文（從來不會是個餿主意！），或者翻開其他人的著作。但是請謹記，在這個領域裏，上帝不是只把我們遺留給一些佳美的人類資源。我們要受「上帝的口」的教導，好叫我們正在學習應用的原則能帶著上帝的權柄和上帝的應許，而能發揮果效。How would you best answer his question? The first thing to
do is: Turn to the Scriptures. Yes, turn to John Owen (never a bad idea!), or
to some other counselor dead or alive. But remember that we have not been left
only to good human resources in this area. We need to be taught from “the mouth
of God” so that the principles we are learning to apply carry with them both
the authority of God and the promise of God to make them work.
我想到幾段經文可以用來學習：羅八13，十三8～14（奧古斯丁的經文）；林後六14～七1；弗四17～五21；西三1～17；彼前四1～11；約壹二28～三11。重要的是，這些經文中只有兩段含有「治死」這個動詞。同等重要的是，這些經文的背景都比要治死罪這個單一的勸勉要來得廣闊。我們將會看到，這原來是個相當重要的觀察。
Several
passages come to mind for study: Romans 8:13; Romans 13:8–14 (Augustine’s
text); 2 Corinthians 6:14–7:1; Ephesians 4:17–5:21; Colossians 3:1–17; 1 Peter
4:1–11; 1 John 2:28–3:11. Significantly, only two of these passages contain the
verb “mortify” (“put to death”). Equally significantly, the context of each of
these passages is broader than the single exhortation to put sin to death. As
we shall see, this is an observation that turns out to be of considerable
importance.
在這些經文中，歌羅西書三章1～17節大概是最好的起點。
Of
these passages, Colossians 3:1–17 is probably the best place for us to begin.
這裏是一些相對年輕的基督徒。他們擁有從異教歸入基督的美好經驗，已經進入到一個滿有榮耀的、全新的、並使人得著釋放的恩典世界裏了。或許——我們若能讀出字裏行間的意思——他們感到得著釋放已經有一陣子了，不只是脫離了罪的刑罰，更是幾乎脫離了罪的影響——他們所得到的新自由實在太美妙了。然而，罪再次揚起它醜陋的面貌。既然經歷過恩典的「已然」，他們如今發現到在不斷成聖過程中的那種痛苦的「未然」。很熟悉吧！
Here
were relatively young Christians. They have had a wonderful experience of
conversion to Christ from paganism. They had entered a gloriously new and
liberating world of grace. Perhaps — if we may read between the lines — they
had felt for a while as if they had been delivered, not only from sin’s penalty
but almost from its influence — so marvelous was their new freedom. But then,
of course, sin reared its ugly head again. Having experienced the “already” of
grace they were now discovering the painful “not yet” of ongoing
sanctification. Sounds familiar!
在我們福音派裏，流行一種講求快速解決老問題的次文化。和這種文化一樣，除非歌羅西教會的人能牢牢掌握福音的原則，否則他們就會身處險境！因為在這個階段，年輕的基督徒相對容易成為假教師的獵物，這些假教師應許會給人更高的靈命。這正是保羅所擔心害怕的（西二8、16）。如今，「產生聖潔」的方法大行其道（西二21～22）——而且它們看似非常屬靈，正是最熱切的年輕基督徒所追求的。但是事實上，它們「在克制肉體的情慾上是毫無功效」的（西二23）。不是一些新方法，而是只有對福音如何發揮功效有清楚的認識，才能給我們足夠的基礎和模式來對付罪。這是歌羅西書三章1～17節的主題。
But
as in our evangelical sub-culture of quick fixes for long-term problems, unless
the Colossians had a firm grasp of Gospel principles, they were now at risk!
For just at this point young Christians can be relatively easy prey to false
teachers with new promises of a higher spiritual life. That was what Paul
feared (Col. 2:8, 16). Holiness-producing methods were now in vogue (Col.
2:21–22) — and they seemed to be deeply spiritual, just the thing for earnest
young believers. But, in fact, “they are of no value in stopping the indulgence
of the flesh” (Col. 2:23). Not new methods, but only an understanding of how
the Gospel works, can provide an adequate foundation and pattern for dealing
with sin. This is the theme of Colossians 3:1–17.
保羅給了我們所需要的模式和節奏。就像奧林匹克的跳遠選手，除非我們從起跳點往後，到一個我們能獲得奮力對付罪的能量的地方，否則我們便無法成功。如此，保羅教我們要怎麼作呢？
Paul
gives us the pattern and rhythm we need. Like Olympic long jumpers, we will not
succeed unless we go back from the point of action to a point from which we can
gain energy for the strenuous effort of dealing with sin. How, then, does Paul
teach us to do this?
首先，保羅強調我們要熟悉我們在基督裏的新身份是何等地重要（三1～4）。當我們在屬靈的事上失敗時，我們經常會感到哀傷，因為我們忘記了我們究竟是誰——是屬基督的。我們有一個新身份。我們不再是「在亞當裏」，而是「在基督裏」；不再是在肉體中，而是在聖靈中；不再被舊創造所統治，而是活在新造當中（羅五12～21，八8，林後五17）。保羅花了一點時間闡釋這點。我們已經與基督同死（西三3；我們已經與基督一同埋葬，二12）；我們已經與基督一同復活（三1），我們的生命藏在祂裏面（三3）；誠然，我們與基督的聯合到如此緊密的地步，以至於當基督在榮耀裏顯現時，不會沒有我們（三4）。
First
of all, Paul underlines how important it is for us to be familiar with our new
identity in Christ (3:1–4). How often when we fail spiritually we lament that
we forgot who we really are — Christ’s. We have a new identity. We are no
longer “in Adam,” but “in Christ”; no longer in the flesh, but in the Spirit;
no longer dominated by the old creation but living in the new (Rom. 5:12–21;
8:9; 2 Cor. 5:17). Paul takes time to expound this. We have died with Christ
(Col. 3:3; we have even been buried with Christ, 2:12); we have been raised
with Him (3:1), and our life is hidden with Him (3:3). Indeed, so united to
Christ are we that Christ will not appear in glory without us (3:4).
沒有能好好處理罪的同在，往往可以追溯到屬靈的健忘症，遺忘了我們新的、真實的身份。身為信徒，我是個從罪的權勢中被拯救出來的人，我因此是自由的，並且被鼓勵要對抗還殘留在我心中的罪惡大軍的殘兵敗將。
Failure
to deal with the presence of sin can often be traced back to spiritual amnesia,
forgetfulness of our new, true, real identity. As a believer I am someone who
has been delivered from the dominion of sin and who therefore is free and
motivated to fight against the remnants of sin’s army in my heart.
因此，首要的原則是：認識你的新身份——你已經在基督裏，安立在這個身份上，並照著這個新身份來行事為人。
Principle
number one, then, is: Know, rest in, think through, and act upon your new
identity — you are in Christ.
其次，保羅繼續暴露出罪如何運行在我們生命的所有範圍裏（三5～11）。如果我們要按照聖經來對付罪，我們絕不可犯這個錯誤，以為我們只需要對付我們生命中一小塊失敗的範圍。我們必須對付所有的罪。保羅因此整理出罪在這些範圍裏的表現：在我們私下的生活中（第5節），在日常的公眾生活裏（第8節），以及在教會生活中（9～11節；「彼此」，「在此」，也就是說，在教會團契裏）。治死罪的挑戰有點像節食的挑戰（它本身就是治死罪的一種形式！）：我們一旦開始這個過程，就會發現到我們體重過重的各種原因。我們要對付的其實是我們自己，不只是要控制卡路里。問題在我身上，不在洋芋片！治死罪是生命整體的轉變。
Second,
Paul goes on to expose the workings of sin in every area of our lives (Col.
3:5–11). If we are to deal with sin biblically, we must not make the mistake of
thinking that we can limit our attack to only one area of failure in our lives.
All sin must be dealt with. Thus Paul ranges through the manifestation of sin
in private life (v. 5), everyday public life (v. 8), and church life (vv. 9–11;
“one another,” “here,” that is, in the church fellowship). The challenge in
mortification is akin to the challenge in dieting (itself a form of
mortification!): once we begin we discover that there are all kinds of reasons
we are overweight. We are really dealing with ourselves, not simply with
calorie control. I am the problem, not the potato chips! Mortifying sin is a
whole-of-life change.
第三，保羅的闡釋為治死罪提供了實用的指引。保羅有時候看似是在給人勸勉（「治死……」，三5），卻沒有給人「實際」的幫助，來回答我們「該如何」的問題。今天的基督徒往往會去找保羅，要保羅告訴他們要做什麼，然後到附近的基督教書房去找該怎麼做的方法！為什麼要把它們拆開呢？可能是因為我們在保羅的話裏逗留的還不夠久。我們沒有把我們的思想沉浸在聖經裏，只停留在表面。因為，每當保羅發出一個勸勉時，他很典型地都會用我們該如何將它付諸實現的各種指引，圍繞在這個勸勉的周圍。
Third,
Paul’s exposition provides us with practical guidance for mortifying sin.
Sometimes it seems as if Paul gives exhortations (“Put to death…,” 3:5) without
giving “practical” help to answer our “how to?” questions. Often today,
Christians go to Paul to tell them what to do and then to the local Christian
bookstore to discover how to do it! Why this bifurcation? Probably because we
do not linger long enough over what Paul is saying. We do not sink our thinking
deeply into the Scriptures. For, characteristically, whenever Paul issues an
exhortation he surrounds it with hints as to how we are to put it into practice.
這裏確實就是如此。請注意這段經文如何幫助我們解答「如何作」的問題。This is certainly true here.
Notice how this passage helps to answer our “how to?” questions.
1. 學會承認罪的本相。要直言不諱——「淫亂」就是淫亂（sexual immorality），不要稱之為「我受到了一點誘惑」；「污穢」（impurity）就是污穢，而不是「我正在與我的思想生活作鬥爭」；「貪婪就與拜偶像一樣」，而不是「我認為我必須稍微調整我的優先順序」。這個模式出現在這整段經文裏。這種揭開自我欺騙的過程是非常有力的，會幫助我們揭發埋伏在我們內心隱蔽角落的罪。
1.
Learn to admit sin for what it really is. Call a spade a spade — call it
“sexual immorality,” not “I’m being tempted a little”; call it “impurity,” not
“I’m struggling with my thought life”; call it “evil desire, which is
idolatry,” not “I think I need to order my priorities a bit better.” This
pattern runs right through this whole section. How powerfully this unmasks
self-deceit — and helps us to unmask sin lurking in the hidden corners of our
hearts!
2.明白你的罪在上帝面前的實況。「因這些事，神的忿怒必臨到那悖逆之子。」（三6）許多屬靈生活的大師都說到要把我們的私慾硬拉到十字架面前（儘管它們會又踢又叫，死命抵抗），拽到替我們承擔神的震怒的基督面前。我的罪只會帶給上帝聖潔的憎惡，而不是永恆的喜悅。要根據罪的刑罰來看你的罪的真正本質。我們太輕易會以為，基督徒身上的罪並不如非信徒身上的罪那麼嚴重。「不是全都赦免了嗎？」如果我們還繼續犯罪，答案就是斬釘截鐵的「不是！」（約壹三9）要用屬天的眼光來看待罪，並且感受到那種羞辱，你過去曾行在其中（西三7；另參見羅六21）。
2.
See sin for what your sin really is in God’s presence. “On account of these the
wrath of God is coming” (3:6). The masters of the spiritual life spoke of
dragging our lusts (kicking and screaming, though they be) to the cross, to a
wrath-bearing Christ. My sin leads to — not lasting pleasure — but holy divine
displeasure. See the true nature of your sin in the light of its punishment.
Too easily do we think that sin is less serious in Christians than it is in
non-believers: “It’s forgiven, isn’t it?” Not if we continue in it (1 John
3:9)! Take a heaven’s-eye view of sin and feel the shame of that in which you
once walked (Col. 3:7; see also Rom. 6:21).
3. 認識到你的罪是反覆無常的。你脫去了「舊人」，已經穿上「新人」（三9～10）。你已經不再是那「舊人」了。你「在亞當裏」的身份已經消失了。舊人已經「和祂[基督]同釘十字架，使罪身[大概是指『被罪主宰的身體所過的生活』]滅絕，叫我們不再作罪的奴僕」（羅六6）。新人會過新的生活。低於這個標準，和我「在基督裏」的身份就是格格不入的。
3.
Recognize the inconsistency of your sin. You put off the “old man,” and have
put on the “new man” (3:9–10). You are no longer the “old man.” The identity
you had “in Adam” is gone. The old man was “crucified with him [Christ] in
order that the body of sin [probably “life in the body dominated by sin”] might
be brought to nothing, so that we would no longer be enslaved to sin” (Rom.
6:6). New men live new lives. Anything less than this is a contradiction of who
I am “in Christ.”
4. 要治死罪（三5）。就是這麼「簡單」。拒絕犯罪，把罪餓死，抵制犯罪。沒有感受到殺死的痛苦，就無法「治死」罪。別無他法！
4.
Put sin to death (Col. 3:5). It is as “simple” as that. Refuse it, starve it,
and reject it. You cannot “mortify” sin without the pain of the kill. There is
no other way!
但是請注意到保羅是把它放在一個非常重要的、更廣的背景裏。脫離了福音要我們「披戴」主耶穌基督的「正面」呼召（羅十三14），治死罪的「負面」任務就無法獨立完成。保羅在歌羅西書三章12～17節闡明這點。把房間打掃乾淨，會讓我們很容易受到罪的進一步侵擾。但是當我們明白恩典福音那「榮耀的交換」的原理，我們就會開始在聖潔上獲得真實的進步。當犯罪的私慾和習慣不只是被棄絕，而是被「像基督」（Christ-like）的各種恩典（三12）和行動（三13）所替換；當我們穿上基督的品格，而且用愛心將祂所有的恩典結合在一起（14節；和合本作『用愛心聯絡全德』），不只是在我們個人的生活裏，更是在教會的團契生活中（12～16節），基督的名和榮耀就會被彰顯出來，在我們裏面、在我們當中得到高舉（三17）。
But
notice that Paul sets this in a very important, broader context. The negative
task of putting sin to death will not be accomplished in isolation from the
positive call of the Gospel to “put on” the Lord Jesus Christ (Rom. 13:14).
Paul spells this out in Colossians 3:12–17. Sweeping the house clean simply
leaves us open to a further invasion of sin. But when we understand the
“glorious exchange” principle of the Gospel of grace, then we will begin to
make some real advance in holiness. As sinful desires and habits are not only
rejected, but exchanged for Christ-like graces (3:12) and actions (3:13); as we
are clothed in Christ’s character and His graces are held together by love (v.
14), not only in our private life but also in the church fellowship (vv.
12–16), Christ’s name and glory are manifested and exalted in and among us
(3:17).
這是我和我的友人在那個值得紀念的夜晚所談論到的一些事。我們後來沒有機會再次彼此問候，「你過得如何？」因為那是我們最後一次的談話。他在幾個月後就過世了。我經常會想要知道那幾個月在他生命裏所發生的事。但是在他的問題裏所表現出來的個人和教牧的關切，仍然迴盪在我的思緒裏。這些話和十八世紀的英國傳道人西緬（Charles Simeon）曾經說過的，他從他所鍾愛的偉大的亨利·馬丁（Henry Martyn）的畫像裏所感受到的：「不要虛度光陰」，具有類似的效果。These are some of
the things my friend and I talked about that memorable evening. We did not have
an opportunity later to ask each other, “How are you going?” for it was our
last conversation. He died some months later. I have often wondered how the
months in between went in his life. But the earnest personal and pastoral
concern in his question still echoes in my mind. They have a similar effect to
the one Charles Simeon said he felt from the eyes of his much-loved portrait of
the great Henry Martyn: “Don’t trifle!”
本文原刊於Tabletalk雜誌。
如何治死罪？
傅格森用歌羅西書三1～17節的經文舉出了幾個關鍵要點：
首先，保羅強調我們務必要熟悉我們在基督裏的新身份（三1～4）。
其次，保羅繼續暴露出罪如何運行在我們生命所有的範圍裏（三5～11）。
第三，保羅的闡釋，為治死罪提供了實用的指引。
1. 學會承認罪的本相。
2. 明白你的罪在上帝面前的實況。
3. 認識到你的罪是反覆無常的。（三9～10）。
4. 要治死罪（三5）。
31天纯洁之旅31 Days of Purity
作者: Tim Challies译者: Duncan Liang