感謝讚美上帝護理的大能与豐盛的供應。 本網誌內的所有資源純屬學習交流之用。

2018-03-24


一個基督徒有兩種本性嗎?Doesa Christian have two natures?


回答: 這個問題帶來的第一個問題是語義問題。 例如,許多人喜歡"罪惡本性",而另一些人則更喜歡模棱兩可的"肉體" 不管交戰雙方使用的具體名稱是什麼, 相關的東西 是在基督徒中持續不斷的戰鬥。

第二個問題是" 本性 " 真正 定義。 這個意義重大的詞是如何定義的決定了一個人如何區分" 舊我 "" ",以及它在基督徒生活中的相關 表現 看待" 本性 "的一種 方式 是將其理解為信徒的 一種 "能力" 因此, 舊我 被解釋為 非信徒 以前的生活方式。 從這個意義上講,基督徒在他身上有兩種 相互 競爭 能力—— 犯罪的舊 能力 抵抗罪惡的新能力。 非信徒裡面沒有這樣的競爭; 他沒有敬虔的能力,因為他只有罪惡的本性。 這並不是說他不能做 " 行為 ",但他 這些行為 的動機總是被他的罪惡所玷污。 此外,他無法 拒絕 犯罪,因為他沒有不犯罪 能力。

另一方面,信徒有敬虔的能力,因為神的靈住在他或她裡面。 他仍然有 罪的能力,但 他現在有能力去抵抗罪 ,更重要的是,他有 抵抗(罪惡) 和敬虔 生活 望。 當基督被釘在十字架上時, 這個舊我也隨他 被釘在十字架上, 使得 基督徒不再是罪惡的奴隸 ( 羅馬書 6:6) 我們"已經 從罪裡得了釋放 了義的奴僕" ( 羅馬書 6:18)

轉變 的那一刻,基督徒接受了一種新的 本性 它是瞬時的。 另一方面來說, 神聖化則是上帝 培養 我們新本性的過程,使我們能在 漫漫時光 裡變得更加聖潔。 這是一個連續不斷的過程,有許多的勝利和失敗,因為新 本性 它的居所 —— 舊我 的本性,肉體 —— 爭戰

在羅馬書 7 中,保羅解釋了即使 屬靈上 最成熟的人身上 也有 持續不斷的 爭戰 他哀嘆他做了自己不想做的事,事實上,他做了 他所憎恨的 壞事。 他說這是" 在我裡面 " 帶來 的結果 ( 羅馬書 7:20) 根據他的內心, 他以上帝的 為樂,但他 看到另一個律 作工 "肢體中另有個律和我心中的律交戰 把我擄去叫我附從那肢體中犯罪的律" ( 23 ) 這是 兩種 實體的典型例子,無論它們 具有 什麼術語。 問題是,這場 爭戰 是真實的,而且是基督徒在他們的一生中都要進行的 爭戰

這就是為什麼信徒們被鼓勵 把肉體的行為 釘死 ( 羅馬書 8:13) 把使基督徒犯罪的東西釘死 ( 歌羅西書 3:5) 棄絕諸 惱恨、忿怒、惡毒等 其他的罪惡 ( 歌羅西書 3:8) 所有這一切都說明基督徒有兩種本性——舊的和新的,但新的 本性 需要不斷 更新 ( 歌羅西書 3:10) 當然,這種更新對基督徒來說是一個終生的過程。 即使與罪 爭戰 不斷 的, 我們也不再受罪的控制 ( 羅馬書 6:6) 信徒在基督裡確實是一個" 造的人 " ( 哥林多 5:17) 正是 基督最終將"拯救 ( 我們 ) 脫離肉體的死亡。 感謝 歸於 上帝 —— 靠著 我們的主耶穌基督 就能脫離 " ( 羅馬書 7:24-25)

Question: "Does a Christian have two natures?"

Answer: The first problem that comes up with this question is one of semantics. For example, many prefer "sin nature," others prefer "sinful nature," and still others prefer the ambiguous "flesh." Whatever the specific names used for the warring parties, what is relevant is that an ongoing battle rages within the Christian.

The second problem is the actual definition of "nature." How this significant word is defined determines how one sees the distinction between the “old man” and the “new man” and its relevant outworking in the life of the Christian. One way to view "nature" is to understand it as a "capacity" within a believer. Thus, the old man is interpreted as the former way of life, that of an unbeliever. In this sense, the Christian has two competing capacities within him—the old capacity to sin and the new capacity to resist sinning. The unbeliever has no such competition within; he does not have the capacity for godliness because he has only the sin nature. That’s not to say he cannot do “good works,” but his motivation for those works is always tainted by his sinfulness. In addition, he cannot resist sinning because he doesn’t have the capacity to not sin.

The believer, on the other hand, has the capacity for godliness because the Spirit of God lives within him or her. He still has the capacity for sin as well, but he now has the ability to resist sin and, more importantly, the desire to resist and to live godly. When Christ was crucified, the old man was crucified with Him, resulting in the Christian's no longer being a slave to sin (Romans 6:6). We “have been set free from sin and have become slaves to righteousness” (Romans 6:18).

At the moment of conversion, the Christian receives a new nature. It is instantaneous. Sanctification, on the other hand, is the process by which God develops our new nature, enabling us to grow into more holiness through time. This is a continuous process with many victories and defeats as the new nature battles with the “tent” in which it resides—the old man, old nature, flesh.

In Romans 7, Paul explains the battle that rages continually in even the most spiritually mature people. He laments that he does what he doesn’t want to do and, in fact, does the evil he detests. He says that is the result of “sin living in me” (Romans 7:20). He delights in God’s law according to his “inner being,” but he sees another law at work in “the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members” (v. 23). Here is the classic example of the two entities, whatever terms they may carry. The point is that the battle is real, and it is one Christians will wage throughout their lives.

This is why believers are encouraged to put to death the deeds of the body (Romans 8:13), to put to death that which makes a Christian sin (Colossians 3:5), and to put aside other sins such as anger, wrath, malice, etc. (Colossians 3:8). All this to say that the Christian has two natures—the old and the new—but the new nature needs continual renewing (Colossians 3:10). This renewing, of course, is a lifetime process for the Christian. Even though the battle against sin is constant, we are no longer under the control of sin (Romans 6:6). The believer is truly a “new creation” in Christ (2 Corinthians 5:17), and it is Christ who will ultimately “rescue [us] from this body of death. Thanks be to God—through Jesus Christ our Lord!” (Romans 7:24–25).