一本聖經，兩個約OneBible, Two Testaments

作者：Danny Hyde 譯者：駱鴻銘

http://www.meetthepuritans.com/blog/one-bible-two-testaments

http://www.crtsbooks.net/blog/post/2017/05/30/One_Bible_Two_Testaments.aspx

對我們這些多年來活在其他宗派傳統裏，然後發現到改革宗對基督信仰的表達的人來說，「聖約神學」是最讓我們大開眼界的層面之一。不過，聖約神學不僅僅是神學的另一個分支而已，而是有如戴上一副新的眼鏡。我們以往看待聖經和舊約中的以色列，與新約中的教會的方法，就像一副老舊的、磨損的眼鏡，上面有很多的刮痕和磨損的痕跡。這副新眼鏡讓我們清楚看到我們這本聖經有兩個互補的「約」（testaments）。For many of us who have discovered the Reformed expression of the Christian faith after years in other traditions, “covenant theology” was one of the most eye-opening facets of it. It was more than just another part of theology, though. It was like getting a new pair of glasses. The old way we saw the Bible with Israel in the Old Testament and the Church in the New Testament was like an old, worn out pair of glasses with scratches and lots of scuff marks. This new pair allowed us to see clearly that our one Bible has two complementary testaments.

當然，有許多人會說，這是我們強加在聖經之上的一個神學框架。不過，我們可以滿懷信心，因為走在我們前面的古代教父，例如殉道者游斯丁（Justin Martyr）和巴拿巴書（Epistle of Barnabus），他們都認為在聖經的統一性中有它自己的多樣性。在宗教改革時期，如布靈格和加爾文，都是用這種方法來閱讀聖經，來解釋舊約聖徒是如何得救的，以及我們為什麼要為兒童施洗；他們都說到只有一個恩典之約，但是在不同的時期和地方，這個約會有不同的表達方式。Of course many will say that this is a theological grid that we’ve imposed upon the Bible. We can take heart, though, that our ancient forefathers such as Justin Martyr and the Epistle of Barnabus viewed the scriptural understanding of its own diversity within unity. During the Reformation men such as Heinrich Bullinger and John Calvin read the Bible in this way to explain how Old Testament saints were saved and why we baptize children, speaking of the one covenant of grace despite varied times and places in which that covenant was expressed.

威斯敏斯特大要理問答追隨這個古代基督徒和古典的抗議宗閱讀聖經的方法，在上帝各色各樣的行動中看到上帝完整的故事。他們的意思就是，我們所擁有的是一本聖經，卻有兩個約。The Westminster Larger Catechism follows this ancient Christian and classic Protestant way of reading the Bible, of seeing God’s one story with its various acts. What it says is that we have One Bible, Two Testaments.

聖經的統一性Its Unity

首先，當你讀聖經時，要認識其統一性。只有一個恩典之約，即一個計劃，一個故事，上帝這位造物主要成為充滿罪惡的人類的救贖主。

First, when you read your Bible, recognize its unity. There is one covenant of grace, that is, one plan and story of God the Creator becoming the Redeemer of sinful humanity.

其中一個例子是羅馬書十一章。它是企圖要解答這個難題，即因為大多數猶太人拒絕了耶穌，是否表明上帝的應許失敗了？保羅給了我們兩幅圖畫來描繪上帝古時對以色列人的應許，以及這些應許如何應驗在外邦人身上：「所獻的新麵若是聖潔，全團也就聖潔了；樹根若是聖潔，樹枝也就聖潔了。」（羅十一16）這兩幅圖畫都是為了讓我們在腦海裏留下深刻印象，看到上帝從古至今的工作所具有的統一性。One example of this is in Romans 11. In seeking to answer the conundrum that because most Jews rejected Jesus this meant God’s promises failed, Paul gives two images to describe God’s ancient promises to the Israelites and the fulfillment of them to the Gentiles: “If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches” (Rom. 11:16). These images both are meant to impress upon us the unity of God’s work from ancient times through the present.

第一幅圖畫是麵團的圖案。若第一團麵團是聖潔的，那麼這一整批麵包也是聖潔的。我們只有一個麵團。上帝就像麵包師傅，切下一部分來製作一條麵包；如果這條新麵包是可以被悅納的，那麼整批麵包就都是可悅納的。這是要說明上帝只有一個救恩計劃。祂所呼召要成為祂聖潔百姓的人，即從亞伯蘭開始，以及所有接下來的人，都分享同一個呼召，得到同一個救恩。The first image is that of bread. If the firstfruits of the dough is holy, then the entire batch of bread is holy. There is one batch of dough. Like a baker, God cuts off the first portion to make a loaf; if it is acceptable, then the entire batch will be acceptable. This is his way of saying that God has one plan of salvation. Those whom he called to be his holy people, beginning with Abram, and all those to follow partake of the same calling, the same salvation.

第二幅圖畫是樹的圖案。若一棵樹的樹根是聖潔的，那麼整個樹幹和樹枝就都是聖潔的。如果樹根是以色列的族長，樹枝就是一切從他們吸收營養的人。保羅接著在17～24節更詳細地解釋這幅圖畫。儘管有兩種樹枝，一種是天然的（猶太人），一種是野生的（外邦人），野生的枝子被嫁接到這棵樹上，取代了那些因為不信而被修剪下來、有分於相同樹根的天然枝子。The second image is that of a tree. If the roots of a tree are holy, then the entire trunk and branches are holy. The roots are the patriarchs; the branches are all who draw nourishment from them. Paul goes on to explain in more detail this image in verses 17–24. Despite the fact that there are two kinds of branches, natural (Jew) and wild (Gentile), the wild branches that are grafted onto the tree in place of those natural branches pruned off because of unbelief partake of the same roots.

這裏所呈現出來的神學真理是：當我們讀聖經，從舊約讀到新約，我們所讀到的是一神、一主、一信的得救之路，因此是同一群子民，儘管他們在時間順序上、地理上、種族上是有差異的。The theological truth of this is that when we read our Bibles from Old through the New Testaments, we are reading the story of one God, one Savior, one means of salvation through faith, and therefore one people despite their chronological, geographical, and racial differences.

聖經的多樣性Its Diversity

只有一個恩典之約不是為了要貶低聖經的多樣性。這個恩典之約是由上帝所施行的，也是由祂的子民在整個聖經故事裏以一種獨特的方式所活出的。如同威斯敏斯特大要理問答所說的，「恩典之約並非都是以相同方式來施行，它在舊約時代的施行方式，與在新約時代的施行方式，是不同的。」（問答33）Its Diversity

This is not to diminish diversity. This one covenant of grace is administered by God and lived by his people in distinct ways throughout the story of the Bible. As the Catechism says, “The covenant of grace was not always administered after the same manner, but the administrations of it under the Old Testament were different from those under the New” (Q&A 33).

在舊約裏In the Old Testament

當要理問答說到「舊約」時，是指發生在基督降生之前的故事裏的一切事，從創世記三章15節上帝的第一次應許，一直到宣講將要來的救主的眾先知為止。In the Old Testament

When the Catechism speaks of “the Old Testament” it is speaking of everything in the story prior to the coming of Christ, from God’s first promise in Genesis 3:15 through the prophets who preached of the coming Savior.

「恩典之約在舊約時代中是如何施行的？」（問答34）它是藉著「應許」施行的。譬如說，那將要來的女人的後裔（創三15）給我們恢復的盼望；萬國都要藉著亞伯拉罕的後裔得福的應許（創十二）給全世界帶來有份於救恩的盼望。它是藉著「先知的話」施行的。以賽亞預言一位將要來的救主，祂是以馬內利，神與我們同在（賽七14）；耶利米預言一位將要來的救主，祂會成為百姓的義（耶廿三6）；以西結預言一位將要來的救主，祂會成為百姓的君王和牧人（結卅七24）。它是藉著「獻祭」施行的，例如頭生子的祭（出十二），早晨和黃昏的祭（民廿八），百姓為他們的罪所獻的持續不斷的祭（利一～七），以及每年的贖罪祭（利十六）。它是藉著「割禮」施行的。這是上帝吩咐亞伯拉罕的儀式，也一直持續到以色列人所有的世代，作為他們從列國被分別出來的途徑（創十七）。它是藉由「逾越節」施行的。這是他們在離開埃及之前所獻的祭和筵席，是所有以色列人每年都要記念的（出十二）。“How was the covenant of grace administered under the Old Testament?” (Q&A 34) It was administered “by promises.” For example, the promise of the seed of the woman to come (Gen. 3:15) gave hope of restoration; the promise that all the nations would be blessed through Abram’s seed (Gen. 12) gave hope for all the world to partake of salvation. It was administered “by prophecies.” Isaiah prophesied a Savior to come who would be God with us (Isa. 7:14). Jeremiah prophesied a Savior to come who would be his people’s righteousness (Jer. 23:6). Ezekiel prophesied a Savior to come who would be his people’s king and shepherd (Ezek. 37:24). It was administered “by sacrifices,” such as the offering of the firstborn (Ex. 12), the daily morning and evening sacrifice (Num. 28), the ongoing sacrifices by the people for their sins (Lev. 1–7), and the annual Day of Atonement (Lev. 16). It was administered “by circumcision.” This was the ritual that the Lord prescribed to Abraham and continued throughout the generations of the Israelites as the means by which his people was distinguished from the nations (Gen. 17). It was administered “by the Passover.” This was the sacrifice and meal before the exodus from Egypt that was remembered yearly by all Israelites (Ex. 12).

主耶和華對祂古時的子民所施行的恩典之約的方式，「都是預先指明那將要來的基督」。而所有這些，「對於舊約當時來說，足以造就選民，信靠所應許的彌賽亞；使他們藉著祂能得著完全的赦罪，與永遠的救恩。」All of these means of the Lord administering his covenant of grace with his ancient people “fore-signif[ied] Christ . . . to come.” And all of these “were for that time sufficient to build up the elect in faith in the promised Messiah, by whom they then had full remission of sin, and eternal salvation.”

在新約裏In the New Testament

在新約當中，當「舊約預表的實體，即基督，已經展示出來」（問答35），我們就擁有一切關於彌賽亞的應許的實際。先知關於祂的降生的一切話都應驗了。一次而永遠的獻祭也成全了。割禮終止了。在耶穌基督裏我們擁有了那完美的逾越節羔羊。In the New Testament, “when Christ the substance was exhibited” (Q&A 35), we have the reality of all the promises concerning the Messiah. We have the fulfillment of the prophecies concerning his coming. We have the accomplishment of the once for all sacrifice. We have the end of circumcision. And we have the perfect Passover lamb in Jesus Christ.

恩典之約的內容在新舊兩約裏是相同的，但是這個統一的恩典之約現在是如何施行的呢？它是通過兩個基本的、普通的、簡單的、樸素的方式來施行的：聖道的宣講，以及洗禮和聖餐這兩個聖禮。The substance of the covenant of grace is the same in both Testaments, but how is the one covenant of grace now administered? It is administered in two basic, ordinary, simple, and unadorned ways: preaching of the Word and the sacraments of baptism and the Lord’s Supper.

這就涉及到基督徒會經歷到的掙扎的核心了。當我們閱讀舊約時，我們也許會問自己：「上帝今天為什麼不像在舊約時期一樣來顯明自己，讓人可以看見？祂為什麼不從天上發出祂閃電般的聲音？祂為什麼不再向我們彰顯極富戲劇性的神蹟奇事？」我們必須一再重覆、不斷學習的是這個反諷，即儘管聖道和聖禮是平凡、普通的管道（媒介），如同要理問答所說，但是在它們裏面，「恩典與拯救是以更加豐盛、更多證據、更加有效的方式，表明給萬國萬民。」（問答35）我們不再需要戲劇性的行動；這齣戲劇已經在我們救主耶穌基督的一生中完成了。當我們明白這點，我們就用上帝所賜給我們的這副新眼睛，藉著所有迂迴曲折的情節，看見這個完整的故事。我們為如今生活在這個應驗的世代而感謝祂。要善用你的處境。閱讀這個完整的故事，在其中默想救主的行動，並且以參與者的身份找到你在這個故事裏的位置。This gets to the heart of a struggle we may have as Christians. When we read our Old Testament, we may ask ourselves, “Why doesn’t God show himself visibly like he did then? Why doesn’t he just thunder his voice from heaven? Why doesn’t he show us dramatic signs and wonders anymore?” What we need to learn again and again is the irony that although the Word and sacraments are ordinary means, as the Catechism says, in them “grace and salvation are held forth in more fulness, evidence, and efficacy, to all nations” (Q&A 35). We no longer need the dramatic; the drama has been performed in the life of our Lord Jesus Christ. When we come to that realization, we use the new pair of glasses God has given us in seeing the one story through all the twists and turns. Thank him that you now live in this age of fulfillment. Take advantage of your situation. Read the one story, meditate upon the one Savior’s action in it, and find your place in the story as a participant.

如何閱讀聖經：聖經的主要內容是什麼？Howto Read Your Bible: What Is the Bible All About?

作者：Nicholas Davis  譯者： 駱鴻銘

https://cccdiscover.com/how-to-read-your-bible-what-is-the-bible-all-about/

http://www.crtsbooks.net/blog/post/2017/05/29/How_to_Read_Your_Bible_What_Is_the_Bible_All_About.aspx

https://plus.google.com/105106813742373627205/posts/3ETy8XGnNaj

為了能讀懂聖經，把握住聖經的整幅圖案（big picture）會很有幫助。當我那兩、三歲、剛剛學步的幼兒，想要用《林肯原木》（Lincoln Logs）的模型玩具蓋一棟小木屋時，看著盒子裏所提供的藍圖，會有很大的幫助。缺少圖解，要蓋這些小木屋是很折騰人的，對那些不嫻熟的人（譬如我兒子）來說，甚至是不可能的。要想使用所有的積木蓋一棟漂亮的木屋，最好是跟從這張藍圖的指示。同樣，當我們閱讀聖經時，也應該把聖經的整個故事牢記在心，好幫助我們穿行過所有的細節。這會幫助我們走在正確的方向上，並且幫助我們避免犯一些解經上的嚴重錯誤。因此，聖經的主要內容是什麼呢？對這麼一本跨越了千百年才寫成的書來說，這比你所想像的要簡單得多。

Seeing the Big Picture

In order to read the Bible, it helps to see the big picture. When my toddler is building a cabin out of Lincoln Logs, it helps to look at the blueprints provided inside the box. Without a diagram, building these cabins can be frustrating, and to the unskilled (like my son), even impossible. To make use of all of the pieces and to build a beautiful cabin, it’s best to follow directions.

In a similar way, when we are reading the Bible, we should keep in mind the overarching story to help us navigate through all of the details. This will help us go in the right direction and avoid making some serious blunders in interpretation. So, what is the Bible all about? For such a large book written across so many years, it’s a lot simpler than you may think.

從創世記到啟示錄，聖經是上帝救恩的故事。這個故事和耶穌基督的身份和工作有關。祂是神所應許的「女人的後裔」（創三15），被差來要用自己的血打破蛇的頭，為自己拯救一群墮落的子民。這看起來確實很矛盾，但這就是耶穌基督在十字架上說「成了」的真正意思。聖經用一個接一個的故事，概述了上帝拯救罪人的使命——用比喻、詩歌、先知的話，等等。

Seeing the Plan of Salvation

From Genesis to Revelation, the Bible is God’s story of salvation. It is about the person and work of Jesus Christ. He was the promised offspring of the woman (Gen. 3:15), the champion who was sent to save a fallen people for himself by crushing the serpent’s head with his own blood. It seems paradoxical to be sure, but that’s how “it is finished.” The Bible outlines God’s rescue mission of sinners in story after story—in parables, poems, and prophecies.

舊約到新約聖經的每一頁裏，都遍布著上帝拯救我們的故事。有時候不是那麼容易就看出來，但是每一段經文最終都是在耶穌基督的話和工作上，找到其最終的應驗和高潮。天父上帝差遣祂唯一的獨生子，完成了歷史上沒有一個人能完成的事，包括亞當、以色列，和我們所有的人。

每個人失敗的方式都不同，但是我們都沒有能完美地愛上帝、愛鄰舍。但是耶穌卻從來不曾失敗，祂愛上帝，也愛鄰舍。祂的所作所為，正是上帝差祂來的目的，而祂——為死亡而生的嬰孩——成就了這一切，好叫我們現在、並且永遠地與祂同住。簡言之，聖經都是關於耶穌的。

This story of God saving us is scattered across every page of the Old and New Testaments. Sometimes it’s not so easy to see, but every passage ultimately finds its fulfillment and climax in the words and work of Jesus Christ. God the Father sent his only begotten Son to do what everyone else in history has failed to do, including Adam, Israel, and all of us. We have each failed in our own way to love God and our neighbor perfectly. But Jesus never failed to love God and neighbor. He did exactly what God sent him to do, and he—the baby who was born to die—did all of that so that we would live with him now and forevermore. In short, the Bible is all about Jesus.

雖然發現耶穌基督是整本聖經的主角和高峰不是很困難，但是我們很容易就會分心，忘記什麼——應該說是「誰」——才是這個故事的主要內容。司空見慣地，甚至連受過訓練的牧師和好的聖經教師也會忘記聖經是關於耶穌的。許多教會偏離這個主題，去教導各種有趣的題目，來幫助我們過一個更好的人生，但是卻無法增進我們對耶穌的愛。任何教會如果沒有規律地從聖經宣講耶穌，那麼就不算是真的在讀聖經。這個聲明聽起來也許過於武斷強烈，但是聖經的每一頁都如此充滿著耶穌，以至於要忽略祂或避開祂，必須要十分努力才能辦到。

Getting Sidetracked By Other Stories

As easy as it is to discover that Jesus Christ is the main character and climax of the whole Bible, it’s also easy to get sidetracked and to forget what—or rather who—the story is really about. Often, even trained preachers and good teachers can forget that the Bible is all about Jesus. Churches can drift into teaching all sorts of interesting topics that help us live a better life but don’t increase our love for Jesus. If any church is not regularly proclaiming Jesus from the Bible, then it is not really reading the Bible anymore. That may sound like a strong statement, but the Bible’s pages are so full of Jesus that it takes serious effort to ignore him or avoid him.

這通常不是出於故意，但是因著我們的罪，把我們自己讀進祂的故事裏，而不是把基督讀進祂的故事裏，是相當容易的事。因著我們的罪，我們都想要讓聖經變成我們的故事。這不是難事。往往有人會叫我們用自己的名字來替換一句聖經經文裏的「以色列」或「保羅」。但是事實上，聖經最首要的是關於那位前來拯救我們的耶穌。聖經最要緊的，是關於耶穌的故事，然後才是我們的故事。如果我們首先讓這個故事變成我們的故事，我們就會同時失去耶穌，也失去我們自己。這有點像魯益士（C. S. Lewis）所說的，「把最重要的事情放在第一位，次要的事情就會按部就班；但是如果我們把次要的事情放在第一位，我們就會失去最重要和次要的事。」（摘自給Dom Bede Griffiths的一封信[April 23, 1951]）因此，當你下一次拿起聖經來讀的時候，務必要記得注目仰望耶穌，祂是我們信心的創始成終者（來十二2）。

This is usually not intentional; but because of our sin, it’s easy to read ourselves, instead of Christ, into his story. Because of our sin, we want to make the Bible all about us. It’s easy to do. Often we are told to replace the word “Israel” or “Paul” in a Bible verse for our own name. But in truth, the Bible is all about Jesus who came to save us.The Bible is first about the story of Jesus before it can ever become our story. If we make the story about us first, then we will lose both Jesus and ourselves. It’s sort of like what C. S. Lewis said, “Put first things first and we get second things thrown in: put second things first and we lose both first and second things” (excerpt from a letter to Dom Bede Griffiths [April 23, 1951]). So, the next time you pick up your Bible, be sure to fix your eyes on Jesus—“the author and finisher of our faith” (Heb. 12:2 KJV).

道成肉身解決的四道難題4 Problems the IncarnationSolves

作者：Timothy W. Massaro   譯者： 駱鴻銘

https://cccdiscover.com/4-problems-the-incarnation-solves/

http://www.crtsbooks.net/blog/post/2017/05/28/4_Problems_the_Incarnation_Solves.aspx

https://plus.google.com/u/2/105106813742373627205/posts/ZcXGe62Xdx8

主耶穌的「道成肉身」，是用來描述當三一真神的第二位格，即上帝永恆的愛子「變成肉身」，或「變成有形有體」，為了我們的救恩，變成「凡事與祂的弟兄相同」（來二17）時所發生的事的用語。耶穌是在馬利亞的腹中奇蹟似地成孕的，祂是萬國的盼望。這是一個極大的奧秘——聖子的神性完美地與祂的人性聯合在一個位格（Person）裏。這個位格，即耶穌基督，同時是「完全神與完全人」。

The Incarnation of Jesus is the terminology used to describe what happened when the second person of the Trinity, the eternal Son of God, “became flesh” or “became embodied,” to become completely like us for our salvation (Heb. 2:17). Jesus was miraculously conceived in the womb of Mary, the great hope of the nations. This is a great mystery—the divine nature of the Son was perfectly united with human nature in one Person. This person, Jesus Christ, was both “truly God and truly man.”

上帝通過基督的道成肉身解決的四道難題是：

Here are four problems God solves through the Incarnation of Christ:

 1.不完美的兒女1. Imperfect Children

在上帝的第一個孩子亞當裏，人類墮入罪中，死了。亞當沒有遵行他天父所吩咐的一切；但是在基督裏，我們有上帝完美的愛子帶來的生命和收養，解決了死亡以及與神隔絕的難題：In Adam, the first child of God, mankind fell into sin and death. Adam didn’t do all that his heavenly Father had commanded; and yet, in Christ we have the perfect Son bringing life and adoption where there was once death and alienation:

這就如罪是從一人入了世界，死又是從罪來的；於是死就臨到眾人，因為眾人都犯了罪。沒有律法之先，罪已經在世上；但沒有律法，罪也不算罪。然而從亞當到摩西，死就作了王，連那些不與亞當犯一樣罪過的，也在他的權下。亞當乃是那以後要來之人的預像。只是過犯不如恩賜，若因一人的過犯，眾人都死了，何況神的恩典，與那因耶穌基督一人恩典中的賞賜，豈不更加倍的臨到眾人嗎？因一人犯罪就定罪，也不如恩賜，原來審判是由一人而定罪，恩賜乃是由許多過犯而稱義。若因一人的過犯，死就因這一人作了王，何況那些受洪恩又蒙所賜之義的，豈不更要因耶穌基督一人在生命中作王嗎？（羅五12～17）Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned….But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. (Rom. 5:12–17)

 2.不完美的順服2. Imperfect Obedience

人類一直以來都想要靠不斷獻上不完美的順服來尋求上帝。基督成為人的樣式，順服祂的父神，以至於死：Mankind has sought to reach out to God by continually offering imperfect obedience. Yet, God reached down to humans because there was no other way they might be saved. Christ took on the likeness of men in humility, being obedient to his Father even to the point of death:

你們當以基督耶穌的心為心：祂本有神的形像，不以自己與神同等為強奪的；反倒虛己，取了奴僕的形像，成為人的樣式；既有人的樣子，就自己卑微，存心順服，以至於死，且死在十字架上。所以，神將祂升為至高，又賜給祂那超乎萬名之上的名，叫一切在天上的、地上的，和地底下的，因耶穌的名無不屈膝，無不口稱「耶穌基督為主」，使榮耀歸與父神。（腓二5～11）Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore, God has highly exalted him and bestowed on him the name that is above every name, so 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. 2:5–11)

 3. 不完美的人性3. Imperfect Humanity

在亞當的罪裏，人是必死的，沒有人可以得到上帝所應許的永生。隨著基督的道成肉身，人的本性不只是得到了恢復，而且更藉著祂的復活，被帶進到上帝所應許的永生當中。Man’s mortality was sealed in the sin of Adam, and none could reach the immortal life God promised. With the incarnation of Christ, man’s nature was not only restored but also brought to the immortality promised him by the resurrection:

因此經上記著說：「首先的人亞當成了賜有靈的活人，末後的亞當成了叫人活的靈；但屬靈的不在先，屬血氣的在先，以後才有屬靈的。頭一個人是出於地，乃屬土；第二個人是出於天。那屬土的怎樣，凡屬土的也就怎樣；屬天的怎樣，凡屬天的也就怎樣。我們既有屬土的形狀，將來也必有屬天的形狀。Thus it is written, “The first man Adam became a living being;” the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

弟兄們，我告訴你們說，血肉之體不能承受神的國，必朽壞的不能承受不朽壞的。我如今把一件奧秘的事告訴你們：我們不是都要睡覺，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候。因號筒要響，死人要復活成為不朽壞的，我們也要改變。這必朽壞的總要變成不朽壞的，這必死的總要變成不死的。這必朽壞的既變成不朽壞的，這必死的既變成不死的，那時經上所記「死被得勝吞滅」的話就應驗了。死啊！你得勝的權勢在那裡？死啊！你的毒鉤在那裡？死的毒鉤就是罪，罪的權勢就是律法。感謝神，使我們藉著我們的主耶穌基督得勝。（林前十五45～47）I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:“Death is swallowed up in victory.” “O death, where is your victory? O death, where is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. (1 Cor. 15:45–57)

4. 不完美的獻祭4. Imperfect Sacrifice

自從亞當墮落之後，人類就努力想要透過獻祭的宗教來平息上帝的震怒。在基督的道成肉身當中，我們找到了完全甘心樂意的祭，叫一切相信的人得到完全：Ever since the fall, mankind has endeavored to appease God through sacrificial religion. In the incarnation of Christ, we find the perfectly willing sacrifice that perfects all who believe in him:

因為公牛和山羊的血，斷不能除罪。所以基督到世上來的時候，就說：神啊，祭物和禮物是你不願意的；你曾給我預備了身體。燔祭和贖罪祭是你不喜歡的。那時我說：神啊，我來了，為要照你的旨意行；我的事在經卷上已經記載了。以上說：「祭物和禮物，燔祭和贖罪祭，是你不願意的，也是你不喜歡的（這都是按著律法獻的）」；後又說：「我來了為要照你的旨意行」；可見祂是除去在先的，為要立定在後的。我們憑這旨意，靠耶穌基督，只一次獻上祂的身體，就得以成聖。It is impossible for the blood of bulls and goats to take away sins. Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, ‘Behold, I have come to do your will, O God, as it is written of me in the scroll of the book. . .’” And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

凡祭司天天站著事奉神，屢次獻上一樣的祭物，這祭物永不能除罪。但基督獻了一次永遠的贖罪祭，就在神的右邊坐下了。從此，等候祂仇敵成了祂的腳凳。因為祂一次獻祭，便叫那得以成聖的人永遠完全。（來十4～14）And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified. (Heb. 10:4–14)

基督徒生活裏最重要的三個字
The 3 Most Important Words for the Christian Life
作者：Nicholas Davis 譯者： 駱鴻銘
https://cccdiscover.com/the-3-most-important-words-for-the-christian-life/http://www.crtsbooks.net/blog/post/2017/05/28/The_3_Most_Important_Words_for_the_Christian_-Life.aspx

https://plus.google.com/u/2/105106813742373627205/posts/daWEHTENHjR

基督徒生活最重要的三個字是：罪咎（guilt），恩典（grace）和感恩（gratitude），而這三個字的英文都是G開頭的。
The three most important words for the Christian life begin with a “g”: guilt, grace, and gratitude.

1. 罪咎1. Guilt

上帝的律法揭露出我們的罪咎，向我們顯明我們在何處違背了上帝的誡命（羅三20）。沒有律法，我們就會我行我素，自我感覺良好，而且無可避免地會創造出一些標準（即「律法」），並以此標準來生活，也要求別人按照這個標準來生活，但是我們所有的人都達不到這個標準。這是為了逃避這個現實，即我們所有的人都虧缺了上帝的榮耀。我們有必要聽見我們有罪的信息，好叫我們醒悟過來，認識恩典的信息。
The Law of God exposes our guilt, and it shows us where exactly we have broken God’s commandments (Rom. 3:20). Without hearing the Law, we will continue to go on in our lives thinking that we’re doing just fine. We will inevitably create standards (a.k.a. “laws”) by which we can live and others will never really measure up to—avoiding the reality that all of us have fallen short of the glory of God. We need to hear a message of guilt, so that we will wake up to the message of grace.

2. 恩典2. Grace

上帝的恩典全部的內容就是上帝對違背律法的人所施的恩典。上帝在祂的獨生愛子裏，已經承擔了我們違背律法所當得的審判和刑罰，祂也完美地代表我們遵行了一切的律法。耶穌基督達到了上帝律法的標準，所以我們不必靠遵行律法來得救。恩典的信息是上帝已經為我們完成了一切，而不是我們能為上帝做什麼。
The Gospel of God is all about God’s grace to lawbreakers (Rom. 3:21–25). In his Son, God has taken upon himself the judgment and punishment we deserved for breaking the law, and he has also perfectly obeyed all of the law for us. Jesus Christ measured up so we wouldn’t have to. The message of grace is what God has done for us—not what we can do for God.

3. 感恩3. Gratitude

當我們聽聞這個恩典的信息，我們唯一正當的回應是衷心感謝上帝，並以愛心來服事我們的鄰舍（弗二10；約十五5）。當別人給我們一件超過我們期望的禮物，我們正常的回應是感謝。福音對我們作的，更是超乎百倍，使我們歡喜快樂並讚美上帝（羅十一33）！我們心中充滿信、望、愛；因著上帝為我們所已經成就的、和正在我們心中所作的，我們的善行就會從我們感恩的心流溢出來，流到其他人身上。
Our only response to hearing this message of grace is heartfelt gratitude to God and loving service to our neighbors (Eph. 2:10; John 15:5). When someone gives us a gift that we weren’t expecting, our usual response is gratitude. The gospel does this to us a hundredfold and causes us to rejoice and praise God (Rom. 11:33)! We are filled with faith, hope, and love; and even good works spill over onto others because of this great work that God has done for us—and is doing in us.



牧师与长老： 简介新约中关于教会职分的教导THE PASTOR AND THE ELDER – ABrief Summary of New Testament Teaching on Offices in the Church

作者：林慈信  译者：诚之

http://www.crca.com.cn/Article/ShowArticle.asp?ArticleID=1211

  1．基督教不是个人主义式的信仰。我们是基督的身体。我们的主耶稣，为了教会的福祉与成熟，设下了一些原则，并在教会中设立了一些职分（职位）。我们发现这些原则和职分都是新约清楚教导的，其中有一部分乃是透过基督的众使徒（如保罗）而教导的。这些原则与旧约并没有抵触。耶稣基督自己拥有教会所有的职分：基督是我们的牧师（牧人），教师，长老，仆人（执事），元首（君王），大使，以及传福音者（宣教士）。祂是教会的头！

1. Christianity is not an individualistic faith. We are the Body of Christ. Our Lord Jesus Christ, for the welfare and maturity of the church, laid down principles and established offices (positions) in the church. We find these principles and offices clearly taught in the New Testament, partly through Christ’s apostles (e.g. Paul). These principles do not contradict principles in the OId Testament. Jesus Christ has, in himself, all the offices of the church. Christ is our pastor (shepherd), teacher, elder, servant (deacon), ruler (King), ambassador, and evangelist (missionary). He is the head of the church!

   

2. 我们发现保罗无论走到哪里，当他开始教会时，都会选立长老（使徒行传13-14章）。所以教会不必回避“长老”（elder）的观念。“长老”的意思不是说这个人年纪很大，满头白发。我们需要根据（旧约与）新约来定义什么是“长老”。

2. We find Paul ordaining elders everywhere he went, when he started churches (Acts 13-14). So churches should not shy away from the concept of “elder.” “Elder” does not mean someone who is old and white-haired. We need to define “elder” according to the (Old and) New Testament.

 

3. 长老，主教（bishops），监督（overseers）是同义词（提摩太前书第三章；特别见提多书1：5-9，长老和监督这两个字是可以交换使用的）。他们看顾教会，有保证教会属灵的健康与成熟的责任（以弗所书4：11-16）。所以，“长老”的职分含有权柄的成分；但是它的意思不是指年纪老。然而，一个刚信主的基督徒不该寻求这个职分，就像保罗所告诫的（提摩太前书3：6）。

3. Elders, bishops, and overseers are synonyms (I Tim. 3; see particularly Titus 1:5-9, two words are used interchangeably). They keep watch over the church. They have the responsibility of ensuring the church’s spiritual welfare and maturity (Eph. 4:11-16). So there is some measure of authority in the office of the elder; but it doesn’t imply old age. Now, a very young Christian should not seek this office, as Paul admonished.

 

4. 教会中的长老，不应该只有一个——有如罗马天主教与圣公会。长老们不应该“辖制神的子民”。长老们应该组成一个团队。新约所考虑的长老都是多数的。注：有些宗派有主教或教长（路德宗，神召会，宣道会，循道会等），但多数的宗派是用一些委员会和其他领袖来平衡主教的权力。

4. There should not be just one elder in a church – like in the Roman Catholic and Anglican churches. Elders should not “lord it over the people.” There should be a team of elders. The New Testament thinks of elders in the plural. Note”: Some denominations have bishops or superintendents (Lutheran, Assemblies of God, Christian and Missionary Alliance, Methodist); but most denominations try to balance the bishop’s power with committees and other leaders.

 

5. 长老有两种：“主要”负责教导与讲道的（提摩太前书5：17），以及其他的长老。我们称他们为“教导长老”与“治理长老”。

5. There are two kinds of elders: those who “major” in teaching and preaching (I Tim. 5:17), and all other elders. We call them “teaching elders” and “ruling elders.”

 

6. “教导长老”= 牧师/工人。因此，牧师是长老——他们也治理教会，但是他们的专职是教导与宣讲神的话。故此，牧师是长老，他们不只是教会的雇员。

6. “Teaching elders” = pastors/ministers. Thus, pastors are elders – they do rule over the church. But their special work is teaching and preaching God’s Word. Thus, pastors are elders. They are not just employees of the church.

 

7. 所有其他的长老称为“治理长老”（别忘了，牧师也负责治理）。他们应该磨练他们教导的能力与恩赐，但他们主要的呼召是看顾会众属灵的福祉，不让会众受损害，且能成长成熟（弗4：11-16）。在我所属的宗派中，有一个很美的词描述治理长老的工作：“找寻神的话被宣讲后的果子”（seek the fruit of the Word preached）。换句话说，他们鼓励会众成长、顺服与成熟。

7. All other elders are called “ruling elders” (for convenience – pastors rule also). They should improve their ability and gift of teaching, but their primary calling is to keep watch over the spiritual welfare of the congregation, so that the congregation is not injured in any way, but grows and matures (Eph. 4:11-16). In my denomination, there is a beautiful phrase which describes what ruling elders do: they “seek the fruit of the Word preached.” In other words, they encourage the congregation to grow, obey and mature.

 

8. 保罗呼召这些在以弗所的长老，牧养基督的羊群/神的教会（使徒行传20：20-31）。所以治理长老也是“牧人”。治理长老不只是“治理”，他们也关怀、监督、牧养、鼓励、安慰基督的羊群，正如牧师所作的。

8. Paul called the elders in Ephesians to shepherd Christ’s flock/God’s church (Acts 20:20-31). So ruling elders are “shepherds” also. Ruling elders don’t only “rule,” they care for, oversee, shepherd, encourage, and comfort Christ’s flock, just as pastors do.

9. 一般而言，所有的长老——牧师与治理长老——有责任看顾、治理，并关心神的教会。一般而言，所有的长老——牧师和治理长老——在教导神的子民神的话上，都有一些责任。换句话说，所有的长老都是牧师；而牧师与长老都是长老。

9. In general, all elders – pastors and ruling elders – have the responsibility to watch over, rule, and care for God’s church. In general, all elders – pastors and ruling elders – have some responsibility in teaching God’s people God’s Word. In other words, all elders are pastors; and pastors and elders are both elders.

10. 长老的资格是什么呢？请看提摩太前书第三章，提多书第一章。

10. What are the qualifications of elders? See I Tim. 3, Titus 1.

11. 牧师和长老的关系为何？依照我们的理解（在新教教会间居于中道，在长老制和会众制之间），牧师是“群伦之首”（first among equals），是长老会议的“召集人”（moderator）。牧师执行的有些工作不必与长老商量，如准备讲章，讲道，辅导，探访，教导等。还有些工作牧师需要谘询长老、形成团队互相搭配的，如为教会制定政策，决定谁应该接受洗礼，谁可以领圣餐，管教犯罪的会员，等等。我们说有些权力是“个别的”——牧师可以独立完成；其他的权力是“联合的”——所有的长老一起运用这个权柄。我们称这个团队是“小会”（the session）——由牧师（或众牧师，如果有一个以上的牧师）与所有的治理长老所组成。

11. What is the relationship between the pastor and the elders? In our understanding (the middle way in Protestantism, usually followed by Presbyterians and Congregationalists), the pastor is “first among equals;” he is the “moderator” of all the elders. There are some tasks which the pastor performs, without consulting elders (sermon preparation, delivering sermons, counseling, visitation, and teaching). Then there are other tasks which the pastor performs in consultation with the elders, as a team (setting policy for the church, determining who should receive baptism and the Lord’s Supper, disciplining members who sin, etc.). We say that some powers are “several” – the pastor does this as an individual; other powers are “joint” – all the elders exercise this authority together. We call this team “the session” – made up of the pastor (or pastors, if there is more than one) and all ruling elders.

12. 牧师或长老需要付给酬劳，还是志愿的事奉呢？新约敦促教会要善待牧师（提前5：17）。但保罗也设立了一个有时织帐棚的榜样。所以，牧师的工作可以不领薪资吗？圣经没有说不可以。会众该给牧师酬劳吗？新约是这样鼓励的。

12. Should pastors or elders be paid, or serve as a volunteer? The New Testament urges the church to pay the pastor well (I Tim. 5:17). But Paul also set an example of tent-making sometimes, when the need arises. So, can pastors work without salary? The Bible does not forbid it. Should the congregation pay the pastor? The Bible urges it.

13. 是否可以有支薪的治理长老呢？圣经并没有禁止。治理长老可以由教会付给酬劳吗？如果有需要，是可以的。总之，所有的圣徒（信徒）都可以在教会中事奉，而“薪资”是供应同工与其家庭的途径。

13. Can there be ruling elders who are paid salaries by the church? The Bible does not forbid it. Should a ruling elder be paid by the church? If the need arises, yes. After all, ALL saints (believers) can serve the Lord in the church, and “salaries” are means to feed a worker and his family.

14. 无论如何，假若牧师或长老是个志愿者，他仍然是教会的仆人领袖，并且有必要相互督责（见下，16条）。虽然他不是世俗意义上的“雇员”，但有关国家的各种法律，包括税法，管理教会的法律，以及医疗保险与退休的法律也应当遵守。

14. In either case, if a pastor or elder is volunteer, he remains a servant-leader of the church, and there needs to be accountability (see below, #16). But he is not an “employee” in the secular sense of the term. Laws of the nation should be obeyed, including tax laws, laws governing the church, and laws governing health care and retirement.

15. 牧师需要有神学学位吗？圣经并没有作如此的要求，但是在提摩太前书第三章和提多书第一章提出了一些资格条件。牧师应该要有能力作教导，并保护羊群远离错误的教导。每个教会与宗派，需要自行界定怎样才算是“有能力”。许多要求要有神学学位的宗派，也提供一些非传统的其它途径，让人可以被选立为牧师或教导长老。这是个合理与智慧的传统，虽然通常只有少数人知道另外还有这条路。

15. Must pastors have seminary degrees? The Bible does not require this, but instead gives qualifications in I Timothy 3 and Titus 1. Pastors should be competent to teach and guard the flock against wrong teaching. Each church, and each denomination, determines what constitutes “competent.” Most denominations which require a seminary degree, also provide a non-traditional alternative way to become ordained as a pastor/teaching elder. This is a reasonable and wise tradition, although often few people are aware of this alternative route.

16. 牧师/长老可以作为独立的地方教会来运作，而不需要受到监督吗？这不是新约的模式。（换句话说，完全独立的教会不是新约的模式。）如果一个独立教会只有一个牧师或一个长老，那么，在他之上，他的确没有必要向谁负责。使徒行传15章为我们提供了一个模式与榜样，看我们该如何运作——教会和牧师需要彼此托付，顺服于所有的教会和所有牧师的集体意志之下——至少是在一个城市或一个行政区，地区，或国家。传统上，这是以“宗派”（denomination）来加以表达的。

16. Should pastors/elders operate without supervision, as an independent local church? This is not the New Testament model. (In other words, the purely independent church is not a New Testament model.) If there is only 1 pastor or 1 elder in an independent church, then there is really no accountability above him. Acts chapter 15 provides us with a model, an example, how we should operate – churches and pastors should submit to one another, to the collective will of all the churches and all the pastors – at least, in a city, or district, region, or country. The traditional way to express this, is the “denomination.”

17. 这就是为什么会有宗派的原因——为一个地区所有的牧师和教会提供相互间的监督，与相互间的负责。如果一个教会是独立的，这个教会的“独立性”并没有什么值得夸耀的。这个教会应当以某种方式寻求相互间的督责。最方便的方法是设立一个由牧师和长老组成的顾问会议。

17. This is why there are denominations – to provide oversight and accountability to all pastors and all churches in a geographical area. If a church is independent, the “independence” of the church is nothing to boast about. The church should seek accountability in some way. The most convenient way is to establish a council of advisors, made up of pastors and elders.

18. 谁是“宣教士”？他们是以弗所书4：11-16所提到的“传福音的”。我们认为宣教士是一种类型的教导长老，宣教士就是牧师。当然，平信徒也可以作为宣教士来事奉，但是他们不是以具有教导长老的能力而事奉的。有一些宗派，“宣教士们”（传福音的）可以成立一个教会，接受基督徒作为会员而加入，并训练和按立第一批的治理长老。这个责任非常重大。植堂（开始一个教会，按立长老，接受会员）是遵行大使命（太28：18-20）最令人兴奋（也是最合乎圣经）的方式。

18. Who are “missionaries”? They are the “evangelists” mentioned in Eph. 4:11-16. We think of missionaries as one type of teaching elder. The missionary is a pastor. Of course, there can be laypeople who serve as missionaries, but they do not act in the capacity of a teaching elder. In some denominations, “missionaries” (evangelists) can establish a congregation, receive Christians as members of this new church, and train and ordain the first group of ruling elders. This is a heavy responsibility. Church-planting (starting a church, ordaining elders, receiving members) is the most exciting way (and a most biblical way) to obey the Great Commission (Matt. 28:18-20).

19. 谁是“执事”？他们和长老是不一样的！使徒行传6：1-7提供了按立长老的第一个例子，虽然那里并没有提到“执事”这个词。执事是仆人。他们在教会中服事神的子民的需要（例如，为寡妇管理饭食），并处理管账和类似的事务（例如为寡妇和有需要的基督徒捐助）。

19. Who are “deacons”? They are not the same as elders! Acts 6:1-7 provides the first example of ordaining deacons, though the word “deacon” is not mentioned there. Deacons are servants. They serve the needs of God’s people in the church (e.g. food for widows), and handles bookkeeping and similar issues (e.g. offerings for widows and needy Christians).

20. 执事不是长老的培训班。执事扮演的角色与长老是不同的。

20. Deacons are NOT elders-in-training. Deacons have a different role to play from the elder’s role.

21. 执事不是具有权柄的职分。教导和治理长老的职分是具有权柄的，此权柄是教会赋予的，不是赋予他们个人，而是赋予他们的职分（Office）。

21. Deacons’ office is not an office with authority. Teaching and ruling elders have an office with authority granted to them, NOT to them personally, but to their OFFICE.

22． 教会的预算反映教会的优先顺序。应该要由长老们（教导与治理长老）来决定预算。执事的角色是执行募捐、记录、保管与使用捐献的功能，但是他们不是政策的制定者。

22. The budget of the church reflects the church’s priority. It should be the work of the elders (Teaching and Ruling elders) to determine the budget. The Deacons’ role is to carry out the functions of collecting, recording, keeping and expending the offerings, but they are not policy-setters.

23. 牧师、长老和执事是怎样兴起的呢？我们相信教会中选立牧师、长老和执事的权力（权柄），是落在神的子民，也就是教会会员的身上。教会经由祷告，然后选立领袖（牧师，长老，执事）。大多数教会使用投票的方法，虽然这不是圣经要求的。有些教会把他们认为圣灵所兴起作长老/牧师的人的名字，张贴出来。然后由神的子民祷告一段时候。如果没有强烈的反对，这个人就被认为是已经选立的。而当牧师/领袖被选立时（藉由投票或祷告/没有反对的），教会就应该让牧师或长老以权柄执行他们的职分，并让执事来服事。

23. How do pastors, elders and deacons arise? We believe that the “power” (authority) to select pastors, elders and deacons in a church, rests with the people, the members of the church. The church prays and then selects her leaders (pastor, elders, and deacons). Most churches use the voting method, although this is not required by the Bible. Some churches post the names of those whom they think the Holy Spirit has raised up to be elder/pastor; then the people pray for a period of time. If no strong objection arises, the person is considered selected. Now, when a pastor/leader is selected (by vote or by prayer/no objection), the church should let the pastor or elders exercise their office with authority, and lets the deacons serve.

24. “按立”的意义是什么呢？这是承认有人具有这个恩赐，因此是神呼召的。教会将此人为此职分而捡选了出来。有些教会和宗派设立了一些方法，让被呼召要成为牧师（或长老）的人：(a)受到认可与祝福，(b)受考验，变得成熟（他要接受训练，无论是在神学院或透过非传统的另类方法）， 以及(c)正式被认可——他要借着按手的方法被分别出来（也就是被按立），并接受这个“职分”。

24. What is the meaning of ordination? It is to recognize that someone has the gift, and thus God’s call. The church sets this person apart for the office. Some churches and denominations have established methods where a man’s calling to the ministry of pastor (or elder) is (a) recognized and blessed, (b) tested and developed (he receives training, whether in a seminary or through some non-traditional alternative method), and (c) formally recognized – he is set apart by the laying of hands (i.e., ordained) and so receives the “office.”

25. 牧师/长老、执事与会众之间要有良好的沟通。这是很合理的，也是有智慧的，教会应该制造各种途径与管道，让人可以非正式与正式地沟通。就正式的沟通而言，当领袖犯了罪，影响教会公众的名誉时，应该有一条投诉和上诉的管道。（我们称这个过程是“谴责”或“管教”。）就非正式的沟通而言，教会最好能举行“沟通大会”（town hall meetings）或其他的聚会，让神的子民可以听见领袖们的异象、计划，与他们的“心声”，并作为神的子民与基督的群羊，也表达他们的“心声”。

25. There needs to be good communication between pastor/elders, deacons, and the congregation. This is reasonable and wise, and churches should create avenues and channels where people can communicate informally as well as formally. For formal communication, there should be a way of complaint and appeal when a leader commits a sin which affects the public reputation of the church. (We call this process “censure” or “discipline”.) For informal communication, it is wise for churches to conduct “town hall meetings” or other gatherings when the people can hear the leaders’ vision, plans, and their “heart,” and express their “heart” as the people of God and Christ’s sheep.

第二稿

1月31日，2009年。

2nd draft

January 31, 2009