2017-12-15


RememberingR.C. Sproul, 1939–2017

by  Stephen Nichols

R.C. Sproul, theologian, pastor, and founder of Ligonier Ministries, died on December 14, 2017, at the age of 78, after being hospitalized due to complications from emphysema. Dr. Sproul is survived by his childhood sweetheart and wife of fifty-seven years, Vesta Ann (Voorhis); their daughter, Sherrie Sproul Dorotiak, and her husband, Dennis; and their son, Dr. R.C. Sproul Jr., and his wife, Lisa. The Sprouls have eleven grandchildren, one granddaughter deceased, and seven great-grandchildren.

R.C. Sproul was a theologian who served the church. He admired the Reformers not only for the content of their message, but for the way they took that message to the people. They were “battlefield theologians,” as he called them. Many first heard of the five solas of the Reformation through R.C. Sproul’s teaching. When R.C. taught about Martin Luther, it was as if he had met the sixteenth-century Reformer. R.C.’s commitment to sola Scriptura led him to play a key role in drafting and advocating for the Chicago Statement on Biblical Inerrancy (1978). He also served as president of the International Council on Biblical Inerrancy. Because of his commitment to sola fide, justification by faith alone, R.C. took a bold stand of opposition to Evangelicals and Catholics Together (ECT) in 1994. He later opposed the New Perspective on Paul and also the Federal Vision view. Like the Reformers, R.C. was willing to take bold stands for the central and essential doctrines of historic orthodox Christianity. He was a defender of the authority of God’s Word and of the gospel.

As a trained philosopher and theologian, R.C. was a major advocate of classical apologetics. He was known for having a strong pro-life position, once remarking that abortion is perhaps the crucial ethical issue of our time. He was, above all, a theologian. He loved the doctrine of God. Through it, he found the gateway to knowing God, adoring God, and worshiping God. The doctrine of God may very well be the hub of the wheel of R.C. Sproul’s work and legacy, evidenced in his classic text, The Holiness of God (1985). As a father and grandfather in the faith, he helped an entire generation encounter the God of the Bible.

A son of Pittsburgh, Robert Charles Sproul was born on February 13, 1939, to Robert Cecil Sproul and Mayre Ann (Yardis) Sproul. On Christmas Eve of 1942, R.C.’s father, who had an accounting firm in downtown Pittsburgh, landed in Casablanca, Morocco, to begin his service in the Army during World War II. R.C. typed his first letters while sitting on his mother’s lap, striking two keys, x’s and o’s, “kisses and hugs,” across the bottom of letters to his father. From elementary school through his high school years, R.C. spent far more time on athletic fields than behind a typewriter. He received an athletic scholarship to Westminster College, north of Pittsburgh. R.C. went to college unconverted, but early in his freshman year he was led to Christ.

By the time R.C. left college, he was not only converted, he also had his “second conversion” to the doctrine of God. He would later write of this experience in the opening pages of The Holiness of God. On June 11, 1960, R.C. married Vesta, his childhood sweetheart. She had just graduated from college and R.C. still had a year to go. He fell in love with her the very first time he saw her, when she was in the second grade and he in the first. It’s nearly always been R.C. and Vesta.

After college, R.C. went to Pittsburgh Theological Seminary, where he came under the mentorship of John Gerstner. R.C. once said, “I would have been lost without Gerstner.” Before he graduated from seminary, R.C. took his first pastorate at a Presbyterian church in Lyndora, Pennsylvania, consisting of blue-collar Hungarian immigrants, nearly all of whom were employees of the Armco Steel Works. After seminary, he pursued doctoral studies under G.C. Berkouwer at the Free University in Amsterdam. He taught himself Dutch as he listened to lectures and read textbooks. In 2016, his daughter, Sherrie, got him a copy of a Perry Mason novel in Dutch, and he enjoyed picking up the language again.

R.C. returned to America after a year in the Netherlands. On July 18, 1965, he was ordained at Pleasant Hills United Presbyterian Church, into the United Presbyterian Church in the United States of America (UPCUSA). He would later transfer his ministerial credentials to the Presbyterian Church in America (PCA). He then took up a succession of three brief teaching posts at Westminster College (1965–66), Gordon College (1966–68), and Conwell Theological Seminary, located at that time on the campus of Temple University in Philadelphia. While at Conwell, he taught a Sunday school class at Oreland Presbyterian Church just outside of Philadelphia. Next, R.C. pastored for two years at College Hill Presbyterian Church in Cincinnati, Ohio.

In 1971, R.C. founded the Ligonier Valley Study Center, in Stahlstown in the hills of western Pennsylvania. The ministry moved to Orlando in 1984, from which it has served national and international audiences through publishing, broadcasting, and teaching. While still in the Ligonier Valley, the ministry produced the first edition of Tabletalk in 1977. The daily devotional magazine has a current distribution of 100,000, with an estimated readership of more than 250,000. Ligonier launched the radio program The R.C. Sproul Study Hour in 1982, then began airing the daily program Renewing Your Mind in 1994, which has reached millions.

From 1971 until 2017, R.C. Sproul was at the helm as Ligonier hosted annual national conferences, regional conferences across the country, international conferences, and study tours; produced teaching series, books, and other materials; and launched a website, blog, RefNet, and the Ligonier app. On any given week, the ministry reaches more than two million people around the globe. As part of its succession plan, the board of Ligonier Ministries announced the Ligonier Teaching Fellows, who now include Drs. Sinclair B. Ferguson, W. Robert Godfrey, Steven J. Lawson, R. Albert Mohler Jr., Stephen J. Nichols, Burk Parsons, and Derek W.H. Thomas. Chris Larson serves as president and CEO of Ligonier Ministries.

From his platform as a statesman, R.C. served on the boards of the International Council on Biblical Inerrancy, Evangelism Explosion, Prison Fellowship, and Serve International. In 1980, R.C. accepted a position as professor of theology and apologetics at Reformed Theological Seminary. He and Vesta traveled to Jackson, Mississippi, for a few months each year and he taught a full-time load in a concentrated period of time. In 1987, after he was living in Central Florida, RTS opened its Orlando campus. R.C. served as the John Dyer Trimble Sr. Chair of Systematic Theology from 1987–1995. He then served as Distinguished Professor of Systematic Theology and Apologetics at Knox Theological Seminary, Fort Lauderdale, Florida, from 1995–2004.

R.C. also returned to the pastorate. As he recalled, “In 1997, God did something I never anticipated.” That thing was the founding of Saint Andrew’s Chapel in Sanford, Florida. At the time of his death, R.C. was copastor of Saint Andrew’s with Burk Parsons. He preached his last sermon on November 26, 2017, on Hebrews 2:1–4, “So Great Salvation.”

At the time of his death, R.C. Sproul was chancellor of the college he founded in 2011, Reformation Bible College. R.C. served as the first president, giving the college its name, its curriculum, and its mission to educate students in the knowledge of God and His holiness in the Reformed classical tradition. From his office window in the Ligonier Administration building, R.C. could look to the right and see the college and look to the left and see the church.

R.C. published his first book in 1973: The Symbol: An Exposition of the Apostles’ Creed. He offered the following dedication in it: “To Vesta: To the Romans, a pagan goddess; to me, a Godly wife.” His first book signifies his coming work as a theologian, and his first book’s dedication reveals his original style. By the time of his death, he had more than one hundred books to his credit. These include children’s books, a novel, a three-volume extended commentary on the Westminster Confession of Faith, commentaries on several biblical books, and books on nearly every topic of doctrine and the Christian life. He coauthored Classical Apologetics in 1984 and wrote Chosen by God in 1986. In 1985, he released one of the twentieth century’s classic texts The Holiness of God. R.C. served as the general editor of the Reformation Study Bible. He wrote more than two dozen hymns. His collaboration with his friend and composer Jeff Lippencott resulted in two CDs, Glory to the Holy One (2015) and Saints of Zion (2017).

R.C.’s writing of hymns was a natural extension of his lifelong love of music. Along with Vesta, he sang in the youth choir at Pleasant Hills United Presbyterian Church and in choirs at school. R.C. also sang bass in a school quartet. He was a pianist, and later in life, he picked up the violin, taking lessons at the newly founded Saint Andrew’s Conservatory of Music. R.C. also painted. He was an avid and rather accomplished golfer. He enjoyed hunting, puzzles, and reading, especially reading biographies.

A consummate teacher, R.C. Sproul loved and lived for teaching doctrine to the laity. He had a deep sense of humor, with a ready supply of one-liners. Conversations with R.C. pivoted effortlessly from deep theological engagement to sports to golf (more than a sport) to jokes. He longed to see minds renewed, hearts transformed, and lives changed by the gospel. He had a remarkable gift to make things clear. He neither intimidated his audiences with technical jargon nor patronized them. He taught deep issues, issues of substance and weight, with clarity and a compelling urgency. He taught his homiletics students to find the drama in the text and then to preach the drama.

R.C. often recalled his first encounter with the God of the Bible. As a new Christian and a freshman in college, he devoured the Bible. One thing stood out from his reading: God is a God who plays for keeps. The Psalms, the story of Uzzah, Genesis 15:17, Mary’s Magnificat, Luke 16:16–17, and, of course, Isaiah 6—the drama of these texts captivated R.C. from the moment he first read them.

R.C. taught us this: “God is holy, and we are not.” In between is the God-man Jesus Christ and His perfect work of obedience and His atoning death on the cross. That was the message and the legacy of R.C. Sproul (1939–2017).


教會是上帝的殿The Church as the Temple ofGod

作者:  Daniel R. Hyde   譯者:   Maria Marta

你曾作為邀請貴賓參加過一些活動嗎 也許是新娘聚會Bridal Shower),也許是寶寶派對baby shower),又或者是畢業典禮。所有人的眼睛都注視著你,大家對待你的態度,讓你感到很自豪。我們在整本彼得前書看到基督徒被描述為朝聖者,受到這世界詛咒,但是在第二章,彼得的描述峰回路轉,說上帝特別尊榮我們。

彼得在二章4節說我們「到他面前來」,「他」是指舊約的「主」(3節),彼得說「主」是耶穌基督。 他繼續說明到基督面前來「對你們信的人是寶貴的」(7節)。 我們再翻看彼得在一章7節的精辟言論:在今生我們的信心經過試驗……,但這裏他說當我們相信,上帝會尊榮我們。這是怎麽回事?   留意彼得前書二章論到三份尊榮。

成為一處地方的尊榮

藉著信心成為一處地方我們受到尊榮。這地方非任何地方,乃是聖地。 彼得前書二章4節將神的家的比喻轉為神的殿的比喻。 在新約New Covenant),還有一處聖地。 但其建築材料並非木材、石材、貴重金屬。 耶穌基督是新聖地的奠基石基督徒是它的墻。

如果你參觀家庭裝修展覽你會很奇妙地看到輕易拆除墻壁重新配置房屋內部徹底改變原有的樣貌原因是我們使用木材和石膏灰泥板。古代的建築物經久耐用-----它們是用石頭造成的。這裏彼得說,我們的尊榮是我們正被建造成永久的聖殿。

我們的主復活了,我們藉著信心來到主面前,就像「活石」,但祂繼續被許多人「棄絕」(二4,引用詩一一八22)。 為什麽? 聖經說,從一開始,人就因自己的驕傲和能力而拒絕主(創十2)。 雖然耶穌被人拒絕,但耶穌「卻是神所揀選所珍貴的」(彼前二4,引用以賽亞書廿八16)。

就像基督是上帝新聖殿的永活、揀選、珍貴的奠基石那樣,我們也「像活石,被建造成為靈宮」(二5)。 動詞「建造」是被動語態,意味著我們是動作的承受者,而非動作的執行者。 正如耶穌所說的:「我要在這磐石上建立我的教會」(太十六18)。祂正將我們建造為「屬靈的家」,意思是指「聖靈賦予我們生命,和內住在我們裡面」。我們再思想一下:我們------這些罪人不僅僅是個體的,而且也是集體的------是永生神的殿。 上帝住在我們中間 ------我們所有人當中。

成為祭司的尊榮

過去我打籃球的時候,我們常有頒獎禮,這裏嘉獎給這球員,那裏嘉獎給另一個球員,但總會有一個球員,他不僅是他所在球隊最有價值的球員,而且也是所有聯賽一線隊的年度進攻球員、得分冠軍、被列入榮譽榜。 同樣,在基督裡,我們不單單擁有一份尊榮,而是擁有很多份尊榮。 我們在基督裡得到天上各種屬靈的福分(弗一3)。

藉著信心成為聖殿,我們受到尊榮,但沒有祭司服事的聖殿是無用的。 所以,彼得告訴我們,基督建造我們成為聖殿的目的是「做聖潔的祭司,藉著耶穌基督奉獻神所悅納的靈祭。」(彼前二5  成為祭司,我們也受到尊榮。 在舊約,祭司單單來自利未支派。 現在所有信徒都受到上帝尊榮。 我們不僅是獻祭物的聖殿,我們更是獻祭物的人。 哪一種祭呢? 屬靈的祭,意思是指透過聖靈工作而供獻的祭。 我們的祭物是我們的身體(羅馬書十二章)、我們憂傷痛悔的靈(詩篇五十一)、與我們的讚美(希伯來十三章)。

在彼得前書二章9節特別清晰看「成為祭司」這一點,我們被譽為「君尊的祭司……為要叫你們宣揚那召你們出黑暗入奇妙光明者的美德」。讚美是如何借著聖靈的引導成為祭物,並蒙上帝悅納的呢? 首先,讚美上帝意味著你在謙卑的祭壇上供獻自尊和自我依靠。 其次,透過聖靈讚美上帝,意味著你獻給祂你內心的敬拜,而不僅僅是你的雙手。 彼得在彼得前書一章22節說,我們得了重生,「就應當從清潔的心裡彼此切實相愛」。我們獻給上帝讚美的祭,務必要以最真誠的態度,而非平常的態度,務必要發自內心,而非僅僅出於習慣。

成為聖潔國民的尊榮

彼得在這裏添加第三份尊榮:藉著信心成為聖潔的國民,我們受到尊榮。「然而你們是蒙揀選的族類,是君尊的祭司,是聖潔的國民……從前不是子民,現在卻是 神的子民;從前未蒙憐恤,現在卻蒙了憐恤。」(彼前二9-10)。 這曾經是以色列人的尊榮(出十九章,申七章),但現在它是所有相信的人,包括猶太人和外邦人的尊榮。

你對自己的罪感到沮喪嗎? 你對世上的鬥爭感到失落嗎? 你感到迷失在迷宮裏,無法找到自己的出路嗎? 默想彼得前書二章4-10節,注意每一小片語都像一顆鑲崁在主放在你頭上的榮耀冠冕上的寶石。 你們這些蒙恩得救的罪人受到上帝尊榮,上帝不但賜冠冕,還將聖地、祭司、國民這些珠寶鑲崁在這冠冕上。


本譯文的聖經經文皆引自《聖經新譯本》

本文原刊於Tabletalk雜誌2017年十二月號 


The Church as the Temple of God
by Daniel R. Hyde


ave you ever been at an event where you were the guest of honor? Maybe it was a bridal shower, a baby shower, or a graduation. Every eye was on you, and people treated you in a way that made you feel so privileged. Throughout 1 Peter, we see Christians described as pilgrims who are cursed by this world, but in chapter 2, Peter turns this on its head and says God has particularly honored us.

Peter says in 2:4 that we “come to him,” meaning the “Lord” (v. 3) of the Old Testament, who Peter says is Christ. He goes on to define what it means to come to Christ: “So the honor is for you who believe” (v. 7). What’s beautiful to see is that back in 1:7, he spoke of our faith going through trials in this life, but here he says when we believe, God honors us. How so? Note three honors in 1 Peter 2.

HONORED TO BE A PLACE
By faith, we are honored to be a place. And not just any place, but a Holy Place. First Peter 2:4 switches the metaphor from being the family of God to being the temple of God. In the new covenant, there still is a Holy Place. But its building materials are not wood, stone, or precious metals. Jesus Christ is the cornerstone and Christians are the walls of the new Holy Place.

If you watch home renovation shows, it’s amazing how easy it is to rip down walls, reconfigure the inside of a house, and totally change the look of what was once there. That’s because we use wood and drywall. In the ancient world, though, buildings were built to last—they were built of stone. Peter is saying here that our honor is that we are being built to be a permanent holy temple.

While we come to Christ by faith as “a living stone” because of His resurrection, He continues to be “rejected by” so many other “men” (2:4, citing Ps. 118:22). Why? Scripture says that since the beginning, men have rejected the Lord for their own pride and power (Gen. 10; Ps. 2). Though He was being rejected by men, Jesus is “in the sight of God chosen and precious” (1 Peter 2:4, citing Isa. 28:16).

As Christ is the living, chosen, and precious cornerstone of God’s new Holy Place, “you yourselves like living stones are being built up as a spiritual house” (2:5). The verb “being built up” is in the passive voice, which denotes that the action is done to us, not by us. As Jesus said, “I will build my church” (Matt. 16:18). He is building us into a “spiritual house,” meaning that we are “animated and indwelt by the Holy Spirit.” Think of this: we, sinners, not only individually, but corporately, are the temple of the living God. God lives among us—us of all people.

HONORED TO BE A PRIESTHOOD
When I played basketball, we had awards banquets where there was an award for one player here and one player there, but there was always one kid who was not only MVP of his team, but first team all-league, offensive player of the year, scoring champ, and on the dean’s list. Similarly, in Christ, we don’t have just one honor, but many. We have been blessed with every spiritual blessing in Christ (Eph. 1:3).

By faith, we’re honored to be a Holy Place, but a temple is useless without priests to serve in it. So, Peter tells us the purpose of Christ’s building us into a temple: “to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5). We’re also honored to be a priesthood. In the Old Testament, the priesthood came from just the tribe of Levi. Now all believers are so honored by God. We are not only the temple in which sacrifices are offered but we are the ones offering them. What kind of sacrifices? Spiritual sacrifices, meaning sacrifices that are offered by virtue of the work of the Holy Spirit. Our sacrifices are our bodies (Rom. 12), our broken and contrite spirits (Ps. 51), and our praise (Heb. 13).

This is seen in particular in 1 Peter 2:9: we are honored to be “a royal priesthood . . . that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” How is praise a sacrifice that is led by the Spirit and acceptable to God? First, to praise God means that you sacrifice your pride and self-reliance on the altar of humility. Second, to praise God by the Spirit acceptably means that you offer to Him the worship of your heart and not merely of your hands. Peter said in 1 Peter 1:22 that we have been born again to love one another “earnestly from a pure heart.” Our sacrifices of praise to God are to be earnest, not commonplace, and from the heart, not merely out of custom.

HONORED TO BE A PEOPLE
Peter adds a triple honor here: by faith, we are honored to be a people. “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession. . . . Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (1 Peter 2:9–10). This was once Israel’s honor (Ex. 19; Deut. 7), but now it’s the honor for all who believe, Jew and Gentile alike.

Are you feeling down about your sins? Are you beaten down by the struggles in the world? Do you feel lost in a maze out of which you cannot find your way? Meditate on 1 Peter 2:4–10 and notice that each little phrase is like a jewel in the crown of honor the Lord has placed on your head. You, sinner saved by grace, have been honored by God with a crown of salvation, and in that crown God has placed the jewels of being a place, a priesthood, and a people.

Rev. Daniel R. Hyde is senior minister of Oceanside Reformed Church in Oceanside, Calif. He is author of God in Our Midst and Welcome to a Reformed Church.



以馬內利Immanuel

作者:  Burk Parsons  翻譯: Maria Marta

我們被造與上帝在一起。上帝曾與亞當、夏娃在伊甸園中行走。上帝曾帶領祂的百姓以色列人過曠野,無論他們寄居何處,上帝都會住在會幕,聖殿,與祂的百姓同在。地上的會幕、以色列的聖殿,以及其內的所有陳設都為以色列提供服務,上帝要借著表記、預表、影兒來顯明祂的同在。而這些事物都指向那一天,即上帝-------是靈、掌管主權、三一真神、超越、無限、永恒、不變、自存、自足、無所不知、無所不能、無所不在、充滿憐憫、慈愛、真理------屈尊俯就來到我們中間,與我們同住,在我們𥚃面。 此真理濃縮在馬內利這個名字裏,這個名字是上帝向我們啟示關於祂自己最美麗、最安慰人的名字之一。 以賽亞曾向以色列人預言:「必有童女懷孕生子;她要給他起名叫『以馬內利』」(賽七14)。 永恒的道,上帝的兒子,成了肉身,住在我們中間。 上帝與我們同在,祂決不離開我們,也不拋棄我們。

會幕和聖殿不但表明上帝道成肉身,住在我們中間,而且還透過聖靈使祂的子民成為祂永遠居住的聖殿。藉著聖靈重生、內住、潔凈的工作,我們現在成為上帝的殿。 保羅寫道,在基督𥚃,「整座建築都靠著他連接配合,漸漸增長成為在主裡面的聖所。」(弗二21;《聖經新譯本》)  聖靈使我們成為我們聖潔的主的聖殿。 我們是上帝的家,由來自從各邦國、各支派的成員組成,建造在以基督為奠基石,使徒和先知的根基上。耶路撒冷的宏偉聖殿對彼得來說是一個熟悉的景象,因為他說過:「[我們]也就像活石,被建造成為靈宮,作聖潔的祭司,藉著耶穌基督獻上蒙 神悅納的靈祭。」(彼前二5;《聖經新譯本》)

上帝既非需要和我們同住,也非天生需要與我們同住,反而因著祂主權的愛,和為了祂的榮耀,祂選擇與我們同住,住在我們裡面。祂喜悅「 []的帳幕在人間,他要與人同住」(啟213------好叫我們能認識祂,愛祂,享受祂,在祂的面前榮耀祂,從現在直到永遠。


本文原刊於Tabletalk雜誌2017年十二月號 

Immanuel
by Burk Parsons
e were made to be with God. God walked with Adam and Eve in the garden of Eden. He led His people Israel through the wilderness and dwelt among them wherever they sojourned, and He dwelt with His people in the tabernacle and temple. The earthly tabernacle and temple of Israel and all of their furnishings served Israel by manifesting God’s presence through symbols, types, and shadows. They pointed to the day when God—who is a spirit, sovereign, triune, transcendent, infinite, eternal, immutable, self-existent, self-sufficient, omniscient, omnipotent, omnipresent, and full of mercy, love, and truth—would condescend to us to dwell with us, among us, and in us. This truth is encapsulated in the name Immanuel, one of the most beautiful and comforting names that God reveals to us about Himself. Isaiah prophesied to Israel that “the virgin shall conceive and bear a son, and shall call his name Immanuel” (Isa. 7:14). The eternal Word, the Son of God, became flesh and dwelt among us. God is with us, and He will never leave us nor forsake us.

The tabernacle and temple reveal not only that God would come in the flesh to dwell with us, but also that by His Spirit He would make His people the temple in whom He would dwell forever. We are now the temple of God by the regenerating, indwelling, cleansing work of the Holy Spirit. Paul writes that in Christ “the whole structure, being joined together, grows into a holy temple in the Lord” (Eph. 2:21). The Spirit has made us a holy dwelling place for our holy Lord. We are the household of God, comprised of members from every tribe and nation, built on the foundation of the Apostles and prophets with Christ as the chief cornerstone. Peter, for whom the great temple at Jerusalem was a familiar sight, says “like living stones [we] are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

God was not required to dwell with us, and God does not possess an inherent need to dwell with us, but because of His sovereign love and for His glory, He chose to dwell with us and in us. It is His pleasure that “the dwelling place of God is with man” (Rev. 21:3)—that we might know Him, love Him, enjoy Him, and glorify Him coram Deo, before His face, now and forever.

Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, copastor of Saint Andrew’s Chapel in Sanford, Fla., a visiting lecturer at Reformed Theological Seminary, and a Ligonier Ministries teaching fellow. He is editor of John Calvin: A Heart for Devotion, Doctrine, and Doxology.



 上帝總是為我們和我們的益處作工GodIs Always at Work for Us and for Our Good

作者:  W. Robert Godfrey   翻譯: Maria Marta

詩篇十八篇是大衛所寫的一首稱頌「耶和華救他脫離一切仇敵和掃羅之手的日子」的詩篇。這首詩篇是第一卷中最長的讚美上帝拯救的詩篇。 在撒母耳記下二十二章也記錄了這首詩篇,不過有細微的差異。這篇詩篇的中心是一句強有力的信仰表白:「慈愛的人,你以慈愛待他」(25節)。

這首詩篇的開始(1-6節)和結束(46-50節)都是獻給上帝的,充滿愛和感恩的讚美。詩人感謝上帝的保護,使他免受敵人的傷害和脫離死亡。詩人歡欣讚美上帝賜給祂的君王和祂的百姓的勝利,這勝利顯現在世人面前。

詩篇的中間部分(20 29節)是對上帝和大衛的信實的稱頌。大衛忠誠正直地事奉主耶和華(下面我們將看到圍繞這種主張的困難)。主耶和華這方面總是可依靠,和賜福給祂的君王的。在默想上帝信實的中間部分的上下文,都記錄了上帝對大衛的大能幫助(7-19; 30-45節)。這兩部分各有其特點。第7-19節強調上帝拯救大衛的工作。 30-45節強調大衛取得成功,因為上帝藉著他作工。

根據這首詩篇的結構概要,我們想更仔細地思考以下幾點。 首先,大衛怎能說自己是無可指責的呢?(20-24節) 無罪的宣告是詩篇反覆出現的主題。詩篇廿六篇特別強有力地聲明:「耶和華我的力量啊,我愛你!耶和華是我的巖石,我的山寨,我的救主,我的神,我的磐石,我所投靠的。他是我的盾牌,是拯救我的角,是我的高臺。我要求告當讚美的耶和華,這樣我必從仇敵手中被救出來。曾有死亡的繩索纏繞我,匪類的急流使我驚懼。」(1-4節) 但大衛是一個兇手,奸夫,而這裏只列舉了他的一些罪。 他怎麽能宣稱是無罪的呢?

我們需要認識到,大衛是一位虔誠而堅定的主耶和華的追隨者,盡管他陷入非常嚴重的罪中。當先知拿單去與大衛對質,指出他所犯的罪時,他悔改並為罪深深憂傷。在優美的懺悔詩中,如詩篇卅二篇、五十一篇,大衛表達了他的悔改。他整個人生的特點乃是在順服和悔改中忠心遵守上帝的盟約。

然而,大衛所懇求的不是絕對的完美道德。 他認識到,他永遠達不到這樣的標準:「求你不要審問僕人,因為在你面前,凡活著的人沒有一個是義的。」(詩一四三2    與那些仇恨上帝和祂的君王的人的邪惡相比,他懇求的是他的忠心。 他這樣比較,並非要求他配得或賺得上帝的恩寵,而是要表明上帝救贖的恩典確實使他在思考、信仰、生活這些方面有別於惡人。 大衛愛主耶和華和祂的律法,所以他為罪憂傷,願意悔改,尋求過敬虔的生活。惡人則相反,他們藐視上帝和祂聖潔的律法。 他們無視上帝,千方百計傷害他們的鄰舍。

再說一遍,大衛並非稱聲他完美的義可賺得上帝的恩寵。 相反,他說上帝已經把他帶入祂的盟約當中,並將祂擁有的正直賜給他。「唯有那以力量束我的腰,使我行為完全的,他是神。」(32節)  他屬於上帝,跟隨上帝,因此知道上帝會善待他。 主耶和華不是拯救自義的人,而是謙卑的人:「困苦的百姓,你必拯救;高傲的眼目,你必使他降卑。」(27節)   他所有的力量都來自主耶和華(第1節),詩人對主耶和華信心或信靠總使他求助於祂(2比較詩廿六1:「耶和華啊,求你為我申冤,因我向來行事純全,我又倚靠耶和華並不搖動」。) 上帝看顧大衛的依據,不是大衛應得的賞罰,而是上帝的揀選:「他又領我到寬闊之處;他救拔我,因他喜悅我。」(19節)

當大衛寫下這首詩篇,並完全有理由以的他忠心歌唱它時,我們再一次看到詩篇吸引我們的思想,提升至大衛之上,比大衛更寬廣,更純潔。 這篇詩篇更多屬於基督,祂在各方面都是完全沒有瑕疵的,而非屬於大衛。 保羅在羅馬書十五章8-9節引用這首詩篇時證明這一點。 他寫道:「我說,基督為了神的真理,成了受割禮的人的僕人,為的是要證實對祖先的應許,使外族人因著所蒙的憐憫榮耀 神;如經上所記:『因此我要在列邦中稱讚你,歌頌你的名。』」(《聖經新譯本》)保羅在引用詩篇十八49時表明,詩篇論及耶穌,至少和大衛所說的一樣。 甚至大衛也宣稱,只有在基督裡才有聖約的完整性。

這首詩篇的另一個特點是,它呈現一幅上帝來拯救大衛的生動圖畫(7-15節)。 大衛大聲呼喊求助(6節),主耶和華回應。「他又使天下垂,親自降臨,有黑雲在他腳下。他坐著基路伯飛行,他藉著風的翅膀快飛。」(9-10節) 耶和華的怒氣震動搖撼大地(7,15節),打雷閃電先行於祂(12-14節)。煙從祂的鼻孔冒出上騰,火從祂口中噴發焚燒(8,15節)。 這是一幅描繪上帝的拯救大能和決心的奇妙畫面。 但在大衛的一生中,會發生這種事嗎?當我們審視舊約歷史,我們不可能找到這樣的情節。主耶和華在西乃山與以色列人見面時,發生過這樣奇景,但大衛卻沒有經歷過類似的事件。

當然,對此的解釋是大衛在這裏用詩意表達。 他所記錄的,不是他用肉眼所看到的,而是他信心的眼睛所看到的。 盡管上帝這種可畏大能通常是隱藏的,但卻是絕對真實的,而且是為祂的子民的福祉施行的。盡管我們沒有看到,但上帝仍然大有能力,充滿熱情地為祂的子民工作。 大衛的詩意圖像向我們所展示的,遠遠超過眼睛所能看到的。

聖經再三教導這個真理。 我們也需要反覆教導,因為我們傾向於認為只有看見的才是真實的。 讓我們想想以利沙的經歷。 他坐在多坍城裏,對亞蘭王的軍隊顯然毫無防備。他的仆人驚慌失措,以利沙回答說:「不要懼怕,因為和我們在一起的比和他們在一起的更多。」(王上六16 然後,為了進一步安慰他的仆人,以利沙祈禱,上帝施行一件驚人的事。「以利沙禱告說:『耶和華啊!請你打開他的眼睛,使他能看見。』於是耶和華打開了僕人的眼睛,他就看見;看哪!那山上布滿了火馬火車,圍繞著以利沙」(17節;《聖經新譯本》)。 以利沙從未落入任何危險,因為主耶和華在他的身邊。

我們在猶太當局於客西馬尼園逮捕耶穌的事件中看到類似的情況。 耶穌顯得軟弱無力。 彼得驚慌失措,試圖用刀來保護耶穌。耶穌對他說:「收刀入鞘吧!凡動刀的,必死在刀下。你想我不能求我父現在為我差遣十二營多天使來嗎?」(太廿六52-53)。 耶穌服從逮捕不是因為祂無助,而是因為祂接受天父要求祂死和救贖我們的旨意。


這首詩篇提醒我們所有人,上帝總是為我們和我們益處作工。 在新約,使徒約翰表明相同的觀點:「那在你們裡面的,比那在世界上的更大。」(約壹四4 們不必害怕,因為上帝會在祂認為恰當的時侯拯救我們。 我們應當為上帝的的憐憫與幫助讚美祂,正如這首詩篇所作的那樣。


本文摘錄自W. Robert Godfrey所著的《Learning to Love the Psalms》一書。


God Is Always at Work for Us and for Our Good
FROM W. Robert Godfrey

Psalm 18 is a psalm of David, a song celebrating “the day when the LORD rescued him from the hand of all his enemies, and from the hand of Saul.” This psalm, the longest of Book One, praises God for His deliverance. It is also recorded, with slight differences, in 2 Samuel 22. At the center of this psalm is a strong confession of faith: “With the merciful you show yourself merciful” (v. 25).

 This psalm begins (vv. 1–6) and ends (vv. 46–50) with praise offered to God. It is praise filled with love and thanksgiving for God’s protection from enemies and from death. The praise rejoices in the victories God has given His king and His people—victories displayed before the world.

 The central section of the psalm (vv. 20–29) celebrates the faithfulness of David and of God. David served the Lord with integrity (we will look at the difficulties that seem to surround this kind of claim below). The Lord on His part had always been reliable and blessed His king. On each side of this central meditation on faithfulness we have the record of God’s powerful help for David (vv. 7–19; 30–45). Each of these two sections has its own character. Verses 7–19 emphasize the work of God to save David. Verses 30–45 highlight David’s success as God worked through him.

 In light of this overview of the psalm’s structure, we want to look more closely at several points. First, how can David claim to be blameless (vv. 20–24)? The claim of blamelessness is a recurring theme in the Psalms. It is stated with special force in Psalm 26: “Vindicate me, O LORD, for I have walked in my integrity, and I have trusted in the LORD without wavering. Prove me, O LORD, and try me; test my heart and my mind. For your steadfast love is before my eyes, and I walk in your faithfulness. I do not sit with men of falsehood, nor do I consort with hypocrites” (vv. 1–4). But David is a murderer and an adulterer, to name only some of his sins. How can he claim to be blameless?

We need to recognize that David was a devoted and persevering follower of the Lord even though he did fall into very serious sin. When Nathan confronted him with his sins, he repented and grieved deeply for them. He expressed his repentance in beautiful psalms of penitence such as Psalms 32 and 51. His life as a whole was characterized by his faithful keeping of God’s covenant in obedience and repentance.

 What David pleads, then, is not absolute moral perfection. He recognized that by such a standard he would never stand: “Enter not into judgment with your servant, for no one living is righteous before you” (Ps. 143:2). Rather, he pleads his faithfulness in comparison to the wickedness of those who hate God and His king. He makes this comparison not to claim that he deserves or has earned God’s favor, but to show that God’s saving grace has really made him different from the wicked in the ways in which he thinks, believes, and lives. David loves the Lord and His law, so his sin is grievous to him and he willingly repents and seeks to lead a godly life. In contrast, the wicked despise God and His holy law. They ignore God and seek in every way to harm their neighbor.

 Again, David is not claiming that his perfect righteousness earns him God’s favor. Rather, he says God has brought him into His covenant and given him the integrity that he has. It is “God who equipped me with strength and made my way blameless” (v. 32). He belongs to God and follows God and therefore knows that God will be kind to him. It is not the self-righteous whom the Lord saves, but the humble: “For you save a humble people, but the haughty eyes you bring down” (v. 27). All his strength comes from the Lord (v. 1) and the faith or trust of the psalmist always turns to the Lord for help (v. 2; cf. Ps. 26:1: “I have trusted in the LORD without wavering”). The foundation of God’s care for David is not David’s deserving, but the Lord’s election: “He rescued me, because he delighted in me” (v. 19).

 While David wrote this psalm and had every right to sing it in his faithfulness, once again we see the psalm drawing our minds beyond David to one greater and purer than David. This psalm belongs more to the Christ, who was fully blameless in every way, than to David. Paul demonstrates this in his use of this psalm in Romans 15:8–9. He writes: “For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written, ‘Therefore I will praise you among the Gentiles, and sing to your name.’” In citing Psalm 18:49, Paul shows that it speaks of Jesus at least as much as it does of David. Indeed, even David can claim covenantal integrity only as he is in Christ.

 Another feature of this psalm is the vivid picture of God’s coming to David’s rescue (vv. 7–15). David cried out for help (v. 6) and the Lord answered. “He bowed the heavens and came down; thick darkness was under his feet. He rode on a cherub and flew; he came swiftly on the wings of the wind” (vv. 9–10). The fury of the Lord shook the earth (vv. 7, 15) and thunder and lightning preceded him (vv. 12–14). Hot smoke poured forth from his nostrils and fire from his mouth (vv. 8, 15). Here is a marvelous picture of the power and determination of God to save. But when in David’s life did this happen? As we scan Old Testament history, we can find no such episode. Something like this happened when the Lord met with Israel at Mount Sinai, but nothing close to it happened in David’s experience.

 The explanation is, of course, that David is speaking poetically here. He records not what he saw with his physical eyes, but what his eyes of faith saw happen. Although this awesome power of God usually remains hidden from view, it is absolutely real, and it is exercised for the well-being of His people. God is always working powerfully and passionately for His people even when we do not see it. David’s poetic imagery shows us more than eyes can see.

 This truth is taught over and over again in the Bible. We need to have it taught repeatedly because we are so inclined to think that only the visible is real. Think of the experience of Elisha. He sat in Dothan apparently defenseless against the strength of the king of Aram. When his servant panicked, Elisha replied, “Do not be afraid, for those who are with us are more than those who are with them” (2 Kings 6:16). And then to comfort his servant further, Elisha prayed and God did an amazing thing. “Then Elisha prayed and said, ‘O LORD, please open his eyes that he may see.’ So the LORD opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha” (v. 17). Elisha had never been in any danger, for the Lord was on his side.

 We see something similar when the authorities came to arrest Jesus in the garden of Gethsemane. Jesus appeared weak and defenseless. Peter, in a panic, tried to protect Him with a sword. “Then Jesus said to him, ‘Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?’” (Matt. 26:52–53). Jesus submitted to arrest not because He was helpless, but because He accepted the Father’s will for His death and our redemption.

This psalm reminds all of us that God is always at work for us and for our good. In the New Testament, the Apostle John makes the same point: “He who is in you is greater than he who is in the world” (1 John 4:4). We do not need to fear, for God will save us in His good time. We should praise God for His mercy and help as this psalm does.


 This excerpt is adapted from Learning to Love the Psalms by W. Robert Godfrey.

指教我們數算自己的日子TeachUs to Number Our Days

作者:  W. Robert Godfrey  翻譯: Maria Marta

「求你指教我們怎樣數算自己的日子好叫我們得著智慧的心。」詩九十12

這句話似乎常常被視為一句格言意思是「生命短暫要活得明智。」根據整首詩的脈絡其意思遠不止於此如下面我們將會看到的。作為上帝的子民,這句話是默想上帝和靠此來生活的關鍵部分。

在希伯來語聖經中,第十二節以「數算自己的日子」片語開始。這片語繼續時間的主題這主題在詩篇中非常普遍。思考時間會讓我們看到自己是多麽的軟弱,生命是多麽短暫:「你使人歸於塵土,說:『你們世人要歸回』……你叫他們如水沖去,他們如睡一覺。早晨他們如生長的草,早晨發芽生長,晚上割下枯乾……我們一生的年日是七十歲,若是強壯可到八十歲,但其中所矜誇的不過是勞苦愁煩;轉眼成空,我們便如飛而去。」(35-610節) 在這裏,詩篇九十篇顯示它與詩篇八十九篇關於人的脆弱的關聯:「求你想念,我的時候是何等地短少!你創造世人,要使他們歸何等的虛空呢!誰能常活免死,救他的靈魂脫離陰間的權柄呢?」(詩八十九47-48)這種關於我們軟弱的現實主義是任何真智慧的必要基礎。「耶和華啊,求你叫我曉得我身之終,我的壽數幾何,叫我知道我的生命不長。」(詩卅九4)。

人生的短暫和軟弱是世上的罪和所受的審判的後果。 詩人坦白承認罪:「你將我們的罪孽擺在你面前,將我們的隱惡擺在你面光之中」(詩九十8)。 他知道他聖潔的上帝追討罪,審判罪人。「我們經過的日子都在你震怒之下,我們度盡的年歲好像一聲嘆息……誰曉得你怒氣的權勢?誰按著你該受的敬畏曉得你的憤怒呢?」(9,11節) 認為上帝的忿怒均等於所有因為祂而作出的順服,這種想法當然是可怕的。

盡管生命短暫,和上帝的忿怒令人恐懼,然而上帝對其子民的憐憫無限,保護有力。 上帝是祂的子民的居所:「主啊,你世世代代做我們的居所。」(1節)  上帝的子民代代相傳,綿延至今,但其源頭可以追溯至創造,上帝一向保存與保護祂的子民。甚至在伊甸園,祂也曾應許要贖回祂自己的子民(創三15)。 上帝仍然是祂子民的居所,因為祂是救贖的上帝。

摩西提醒我們,人生雖然脆弱而短暫,但上帝卻是永恒的。「諸山未曾生出,地與世界你未曾造成,從亙古到永遠,你是神。」(2節)摩西將我們帶回到上帝創世之前,提醒我們上帝在時間和世界之前,並超越它們。沒有我們上帝也是足夠的,而且一向如是。摩西在第4節以另一種方式指出這點:「在你看來,千年如已過的昨日,又如夜間的一更」。時間對上帝的意義與其對我們的意義迥然有別。對我們而言,一千年是如此的漫長,以致於我們無法想象經歷它。但對上帝而言,一千年與瞬間是沒有區別的。上帝是永恒的,祂在祂所創造的時間之上。

這位永恒的上帝以祂無限的大能指引歷史的進程。摩西曾見過上帝大能,這種大能在拯救以色列人出埃及的過程中常常顯現出來,他持續祈求上帝作工的威嚴顯現在人的眼前:「願你的作為向你僕人顯現,願你的榮耀向他們子孫顯明。」(16節)因為上帝以祂的大能降予苦難,所以摩西祈求上帝也賜下福份:「求你照著你使我們受苦的日子和我們遭難的年歲,叫我們喜樂。」(15節) 假若我們需要將自己的短暫與上帝的永恒作比較,藉此來數算我們的日子,那麽我們應該祈求上帝教導我們:「指教我們怎樣數算自己的日子」。我們從來不能憑自己的力量獲得教訓。假若任由我們自己,我們不但無知,而且還以不義壓制真理(羅一18)。我們使自己信服,我們活得很長,只要健康,我們就真的相信我們的身體會永遠活著。我們需要一位教師,唯獨能拯我們脫離自我的教師就是上帝。


本文摘錄自W. Robert Godfrey所著的《Learning to Love the Psalms》一書。


Teach Us to Number Our Days
FROM W. Robert Godfrey

“Teach us to number our days that we may get a heart of wisdom” (Psalm 90: 12).

This verse is often treated as if it were a proverb that means, “Life is short, so live wisely.” But in the context of the whole psalm, it means much more than that, as we will see. It is a key part of a meditation on God and on living as the people of God.

 In Hebrew, verse 12 begins with the words “to number our days.” This phrase picks up the theme of time that is so pervasive in this psalm. A reflection on time leads us to see how weak we are and how short our lives are: “You return man to dust and say, ‘Return, O children of man!’ … You sweep them away as with a flood; they are like a dream, like grass that is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers… The years of our life are seventy, or even by reason of strength eighty; yet their span is but toil and trouble; they are soon gone, and we fly away” (vv. 3, 5–6, 10). Here, Psalm 90 shows its connection to the concerns of Psalm 89 about man’s frailty: “Remember how short my time is! For what vanity you have created all the children of man! What man can live and never see death? Who can deliver his soul from the power of Sheol?” (Ps. 89:47–48). Such realism about our weakness is the necessary foundation of any true wisdom. “O Lord, make me know my end and what is the measure of my days; let me know how fleeting I am” (Ps. 39:4).

 The shortness and weakness of human life are the fruit of sin and judgment in the world. The psalmist acknowledges that sin frankly, saying, “You have set our iniquities before you, our secret sins in the light of your presence” (Ps. 90:8). He knows that his holy God visits His judgment on sinners. “For all our days pass away under your wrath; we bring our years to an end like a sigh… . Who considers the power of your anger, and your wrath according to the fear of you?” (vv. 9, 11). It is surely frightening to think that God’s wrath will equal all the obedience that is due to Him.

 Although life is short and the wrath of God terrifying, the mercy and protection of God for His people are great. God is the home of His people: “Lord, you have been our dwelling place in all generations” (v. 1). Through all the generations of His people’s existence, reaching back all the way to creation, God has always preserved and protected His people. Even in the garden of Eden, He promised that He would redeem His own (Gen. 3:15). God remains the home of His people because He is the redeeming God.

 Moses reminds us that while the life of man is frail and short, God is eternal. “Before the mountains were brought forth or ever you had formed the earth and the world, from everlasting to everlasting you are God” (v. 2). Moses takes us back before God created the earth to remind us that our God is before and beyond time and this world. He has always been, and He is sufficient to Himself without us. Moses makes this point in another way in verse 4: “For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night.” Time does not have the same meaning for God that it has for us. For us, a thousand years is a time so long that we cannot really imagine experiencing it. For God, it is no different from a very short period of time. He is eternal, above the time that He created.

 This eternal God directs the course of history by His infinite power. Moses, who had seen the power of God often displayed in the deliverance of Israel from Egypt, continues to pray that the majesty of God’s works would remain before the eyes of the people: “Let your work be shown to your servants, and your glorious power to their children” (v. 16). As God had brought suffering by His power, so Moses prays that God will send blessing: “Make us glad for as many days as you have afflicted us, and for as many years as we have seen evil” (v. 15). If our need is to number our days by contrasting their shortness with the eternal nature of God, then our prayer to God is that He would teach us: “Teach us to number our days.” We will never learn that lesson in our own strength. We are not only ignorant if left to ourselves, but we suppress the truth in unrighteousness (Rom 1:18). We convince ourselves that we have a long time to live, and as long as we are healthy, we really believe that we will live forever in this body. We need a teacher, and the only teacher who can rescue us from ourselves is God.


 This excerpt is adapted from Learning to Love the Psalms by W. Robert Godfrey.