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。

2018-04-22


悔改的強烈動機Powerful Motives to Repentance

摘编者:Shane Lems/Maria Marta

湯姆·華森(Thomas Watson)所著的小册子《悔改真義》(The Doctrine of Repentance)是忏悔罪的绝佳资源。他在第七章列举了一份「悔改的强烈动机」的清单。我根据篇幅和可读性,编辑如下一些动机。 悔改和谦卑有什么益处呢? 我们为什么需要真实悔改我们的罪呢?

一、憂傷及熔化的心使我們成為聖潔,合乎主用
一個鉛快沒有什麼用途,但熔化了就可以倒進任何模型內,作成各種不同的合用器皿。同樣地,心若在罪中剛硬,不會有什麼用途,若心悔改熔化了,就變成有用的。一顆熔化的心最適合禱告(徒九11);一顆熔化的心能聽上帝的話(代下卅四19);一顆熔化的心易於順服(徒廿二10)。

二、上帝非常喜悅人的悔改
上帝唯獨喜悅破碎的心靈(詩五十一17)。奧古斯丁說,馬利亞的眼淚比她給耶穌的膏油更可貴(路七38)。淚水是懇求憐憫最有力的呼求,它雖靜默無聲,卻在說:「耶和華聽了我哀哭的聲音」(詩六8)。

三、悔改能將我們的一切事奉獻給上帝
破碎的心在祭壇前的禱告是蒙上帝悅納的(路十八14)。禱告若沒有觸動悔罪的心靈,就無法觸動上帝的耳朵。我們知道當我們悔改时,上帝垂聽我們的禱告;這是何等的福分!

四、悔改既是苦澀,又是甘甜
悔改雖然苦澀,卻有甜蜜的果效,也帶來內心的安寧。奧古斯丁說:「人因罪而憂愁,卻因憂愁而喜樂」。婦人臨盆生子的時候痛不欲生,一旦孩子出生她就歡喜快樂(約十六21)。悔改的憂愁與源自上帝的喜樂相遇。

五、在重罪𥚃的悔改必蒙憐憫
「你們的罪雖像硃紅,必變成雪白」(賽一18)。喔,我的罪惡何等深重!千萬要悔改,不要使罪加重;悔改會把罪完全消去,像從未發生過一樣。

六、悔改使天上歡樂
「一個罪人悔改,在上帝的使者面前也是這樣為他歡喜」(路十五10)。人若忽略救恩,執迷在罪中,只會使魔鬼竊喜;但一個靈魂悔改歸回基督,這將使天使歡欣。

七、不悔改意味著心剛硬
剛硬的心是最壞的,我們稱之為石心(結卅六26)。不悔改是個罪,令基督傷心(可三5)。剛硬的心無法領受教導,它使人無法善盡自己的責任。與彼得一同哭泣悔改吧,因為剛硬的心就如鐵砧,承受上帝公義的鐵錘無止盡的敲打。

八、悔改使哀傷的日子很快地結束
眼睛在經歷幾場淚水的洗滌後,必享受無盡的陽光。基督會預備手帕擦乾祂兒女的眼淚(啓七17)。信徒們啊,你們很快便要穿上讚美的衣裳,以白袍代替麻衣,以凱歌代替嘆息,以頌讚代替呻吟,以生命泉代替流淚泉。這樣的日子即將來臨,上帝要審判不虔敬的人,這豈不激動人快快悔改嗎!悔改的人到那日必要安慰地仰起臉來,蒙審判者的親自赦免。

摘編自《悔改真義》(The Doctrine of Repentance),第七章  悔改的強烈動機,95-106頁,湯姆·華森(Thomas Watson)著/ 蔣黃心湄譯,改革宗出版有限公司,2016四版。http://www.crtsbooks.net/product/thedoctrineofrepentance.aspx


Powerful Motives to Repentance
by Reformed Reader

Thomas Watson’s little booklet on repentance is an excellent resource on confessing sin.  In chapter seven he gives a list of “powerful motives to repentance.”  Here are some of them, edited a bit for length and readability.  What are the benefits of a repentance and humility?  Why should we truly repent of our sins?

1) Sorrow and melting of heart fits us for every duty.  A piece of lead, while it is in the lump, is of no use; but melt it, and you can form it into any shape, and it is made useful.  So a heart that is hardened by sin is good for nothing, but a heart softened by repentance is useful.  A melting heart is fit to pray (Acts 9:11).  A melting heart is fit to hear the word (2 Chr. 34:19).  A melting heart is fit to obey (Acts 9:6).

2) Repentance is acceptable to God.  The Lord will not despise a contrite and broken heart (Ps. 51:17).  Augustine said Mary’s tears were better than the ointment she brought Jesus (Luke 7:38).  Tears are loud cries for mercy.  They are silent, but they have a voice: ‘The Lord has heard the voice of my weeping’ (Ps. 6:8).

3) Repentance commends all our services to God.  Prayer is delightful to God when it ascends from the altar of a broken heart.  No prayer touches God’s ear but what comes from a heart touched with the sense of sin; consider the publican for example (Luke 18:14).  We know God hears us when we repent; this is a great blessing.

4) Repentance is bitter and sweet.  Repentance, though bitter in itself, yet it is sweet in the effects.  It brings inward peace.  Augustine said, ‘Let a man grieve for his sin and rejoice for his grief.’  A woman in childbirth has sorrow, but once the child is born there is joy (John 16:21).  The sorrow of repentance is met with joy from God.

5) Great sins repented of shall find great mercy.  Though our sins are of a scarlet color, God’s mercy can wash them away (Is. 1:18).  You say, ‘Oh, but my sins are too many to number!’  Do not make them greater by not repenting.  Repentance unravels sin and makes it as if it had never been.  With the Lord is plentiful forgiveness.  We sinned, Christ bled.

6) Repentance makes joy in heaven.  The angels rejoice when a sinner repents (Luke 15:10).  When men neglect the offer of salvation and freeze in sin, this delights the devils, but when a soul is brought home to Christ by repentance this makes joy among angels.

7) Lack of repentance means a hard heart – and a hard heart is the worst heart.  It is called a heart of stone (Ezek. 36:26).  Hard-heartedness is a sin that grieves Christ (Mark 3:5).  A hard heart is not malleable; it is untuned for every duty.  Weep with Peter in repentance, for a hard heart is the anvil on which the hammer of God’s justice will be striking to all eternity.

8) The days of our mourning will soon be over.  After a few showers fall from our eyes we will have perpetual sunshine.  Christ will provide a handkerchief to wipe off his people’s tears (Rev. 7:17).  You who repent will shortly put on garments of praise; you’ll exchange your sackcloth for white robes, and instead of your sighs you will have shouts of triumph.  This will happen when Christ returns and makes all things new.  The repentant soul shall at the last day lift up his head with comfort and be acquitted by the Judge himself.

The entire section can be found in Thomas Watson, The Doctrine of Repentance, chapter 7.

rev shane lems
covenant presbyterian church (OPC)
hammond, wi





福音派的五個標志5 MARKS OF AN EVANGELICAL

作者: Silverio Gonzalez  譯者:  Maria Marta

1.唯獨聖經
我們從聖經學習如何與上帝建立得救的關系。我們信仰與實踐的權威唯獨在聖經裡找到。教會的權威僅限於聖經所教導的內容,教會的權威必須受到聖經的其他經文和明白的理由檢驗。

2.唯獨恩典
救恩自始至終是上帝恩典的工作。人類只能為這種關系帶來抵抗和罪惡。上帝藉著祂的聖言將信心運行在我們身上,使我們願意和能夠愛祂。

3.唯獨信心
我們藉著信靠上帝在耶穌基督裏賜下的應許領受救恩。當上帝拯救我們脫離罪惡、死亡、地獄的時候,祂不考慮我們的行為或功德。

4.唯獨基督
基督是天父與我們中間的唯一中保。唯獨基督的工作配得救恩。

5. 唯獨上帝得榮耀
我們無權自誇我們的行為或品格。我們擁有的一切都是上帝恩典的恩賜。我們無權要求任何榮耀,或認為我們的行為能添加上帝的榮耀。

5 MARKS OF AN EVANGELICAL
Silverio Gonzalez

1. Scripture Alone
In Scripture we learn how to have a saving relationship with God. Our authority for faith and practice is found only in the Bible. The church’s authority is limited to what Scripture teaches, which is to be tested by other passages in the Bible and plain reason.

2. Grace Alone
From beginning to end, salvation is a work of God’s grace. The only thing humans bring to the relationship is resistance and sin. God works faith into us by his Word and makes us willing and able to love him.

3. Faith Alone
Salvation is received by trusting in God’s promise given in Jesus Christ. God takes no consideration of our works or merits when saving us from sin, death, and hell.

4. Christ Alone
Christ is the one mediator between the Father and us. The work of Christ alone merits salvation.

5. God’s Glory Alone
We have no right to boast either in our works or character. All that we have is a gift of God’s grace. We have no right to claim any glory or think that our works add to God’s glory.




活在上帝面前的現實TheReality of Living Before God

作者: Burk Parsons   譯者:  Maria Marta

我有一個好朋友,他認為我太守舊。我們相識這麽多年來,他從未停止過提醒我他的觀察所得。雖然我努力保持一種與時俱進的人生觀,但我必須承認,守舊的性情往往能讓我的潛能得到最有效的發揮。我仍舊認為,當男士向女士求婚,適當的做法是男士首先要和被求婚女士的父親交談,然後再和求婚對象交談。這種想法對我來說一點也不守舊。

我還記得那次與我岳父交談,表示要向他女兒求婚的情景。 雖然我們兩個人在交談時都感到有些尷尬-----之前我從未有過這類的交談,而且他首先提到的是他五個女兒中最年長的一個 -----我們將所知道的一切都說給對方聽。 我告訴他,我會竭盡全力在所不辭的支持和愛他的女兒。 他問了很多問題,顯然我正確回答了所有的問題。談話結束時,他深深注視著我的眼睛,並問了一個簡單問題:「你愛她嗎?」 我回答:「是的。」

雖然他的問題直接說到點子上,但當他目不轉睛地看著我的時候,他無疑努力地傳達著某種信息-----遠超於那簡單問題的答案範圍。 實質上,他在傳達我們剛剛達成的,他同意把女兒嫁給我的重要性。

當我回憶那次談話,和從此以後與岳父和岳母建立起來的美妙關系時,我想到的不僅是我和他們之間存在的盟約,而且我和上帝之間也存在的盟約。就好像我岳父對我所說的:「 年輕人,你最好信守諾言,否則你就得對付我。雖然我不能隨時隨地和你在一起,但上帝會注意你,確保你像你所說的那樣愛護和關心我的女兒。」

盡管記錄在創世記卅一章的拉班和雅各之間的對話,有別於我和岳父之間的對話,但這兩次談話都有一個共同點。 這共同點就是承認一個事實:上帝在婚姻聖約中的主權指引和問責。

雅各與他的岳父拉班立約,雅各拿一塊石頭立做柱子,標記他們之間立約的所在地。拉班認識到石頭的重要性,說:「今日這石堆做你我中間的證據」(48節)。接著拉班向雅各宣告:「我們彼此離別以後,願耶和華在你我中間鑒察。你若苦待我的女兒,又在我的女兒以外另娶妻,雖沒有人知道,卻有神在你我中間做見證。」(49-50節) 拉班的聲明讀起來很有趣,雖然「守舊」,但它不但顯示出他的權利,他對婚姻的正確理解,而且也顯示了他對上帝屬性的正確理解。拉班的神學至少在這些方面是正確無誤的:上帝是無所不知(全知)和無所不在(超越時間和空間的實存;在所有時間和所有空間中都豐滿的存在)。他也明白上帝不輕視聖約 -----尤其是婚姻盟約,在我們當今這個時代,許多夫妻視婚姻盟約為隨時可以拆毀的合約。

拉班要雅各向上帝交賬,藉此要他對自己的說話負責。 拉班清楚表明,上帝是雅各信守自己說話的最高執法官。約翰·加爾文在他的創世記註釋書中,解釋卅一章時說道:「拉班將審判交託給上帝,因為報復,對任何一方的所有冒犯,都是侵犯不在場的另一方的犯罪行為;   拉班似乎在說『雖然因為我身處遙遠他方,傷害的情況不會傳到我的耳中,然而上帝無處不在,祂的眼看顧鑒察。』 後來當他說『雖沒有人知道,卻有神在你我中間做見證』時更清楚地表達出這種感受。他的意思是說,雖然世上沒有審判官來判斷因由,但上帝將嚴厲的懲治萬惡。

加爾文用自己的話複述雅各和拉班之間的對話,直截了當地表達:「雖然我身處遙遠他方,然而上帝無處不在,祂的眼看顧鑒察。」盡管拉班不能隨雅各到任何地方,但拉班知道上帝無所不在,所以雅各要對這至高者交帳。

因為我們明白關於上帝的教義真理,所以我們明白我們活在無所不在、無所不知的上帝面前的現實。不管我們是否透切理解上帝是如何無所不在和無所不知,不管我們身在何方,我們都要面對祂的臨在和全知。 我們不能躲避祂的臨在,也不能用我們的謊言愚弄祂。 因此上帝讓我們遵守我們所立的盟約。上帝讓我們恪守我們的說話,  祂的目的是讓我們要負責任,祂不單單讓我們恪守我們的說話,祂自己也恪守祂的說話。祂總是信實於我們,只要我們活著,無論疾病還是健康,祂都會珍愛我們,看顧我們,直到永永遠遠。

本文原刊於Tabletalk雜誌。


The Reality of Living Before God
FROM Burk Parsons

I have a good friend who thinks I am too old-fashioned. Through all the years we’ve known each other, he has never ceased to remind me of his observation. And while I certainly try to maintain an age-appropriate outlook on life, I must admit that my old-fashioned tendencies too often get the best of me. Although it does not seem old-fashioned to me in the least, when asking for a woman’s hand in marriage, I still think it is appropriate for a man first to speak with the father of the woman he hopes to marry prior to speaking with the woman.

I recall the occasion on which I spoke with my father-in-law about having his daughter’s hand in marriage. Although the conversation was somewhat awkward for both of us — I never having had such a conversation before, and he having the first conversation regarding his oldest of five daughters — we said all that we knew to say to one another. I told him I would do everything it takes to support and love his daughter, no matter how much I had to work. He asked many questions, and I apparently responded with all the right answers. Then, at the end of our conversation he looked deep into my eyes and asked the simple question: “Do you love her?” To which I responded, “Yes.”

Though his question was straight forward and to the point, as he looked at me intensely he was certainly trying to communicate something far beyond the scope of his simple question. In essence, he was communicating the weight of the agreement we had just reached regarding his daughter’s hand in marriage.

As I reflect on that conversation and the wonderful relationship I have had with my father and mother-in-law ever since, I am reminded of the covenant that exists not only between myself and them but the covenant that exists between myself and the Lord. It was as if my father-in-law had said to me, “Young man, you better keep your word, or else you’re going to have to deal with me. Although I am not able to be with you everywhere you go, the Lord will keep His eye on you to make sure you love and care for my daughter as you said you would.”

Although the conversation that took place between Laban and Jacob, recorded in Genesis 31, was different than the conversation I had with my father-in-law, there is one thing the two conversations have in common. They both recognized the reality of the Lord’s sovereign direction and accountability in the covenant of marriage.

In the covenant Jacob made with his father-in-law, Laban, Jacob took a stone and established it as a pillar, marking the place where the covenant was made between them. Laban recognized the importance of the stone, saying, it is “a witness between you and me today” (v. 48). Laban then proclaimed to Jacob these words: “The Lord watch between you and me, when we are out of one another’s sight. If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me” (vv. 49–50). Laban’s statement is fascinating. It reveals not only his right, albeit “old-fashioned,” understanding of marriage but his right understanding of the character of God. Laban’s theology was accurate insofar as he understood that God was omniscient (all-knowing) and omnipresent (everywhere present). He also understood that God does not take covenants lightly — especially the covenant of marriage, which so many couples in our day and age treat like a contract that can be torn up at any given time.

Laban held Jacob to his word by holding him accountable to God. Laban made it absolutely clear that God would be the supreme agent in holding Jacob to his word. In his commentary on Genesis 31, John Calvin comments, “Laban commits to the judgment of God, for vengeance, whatever offense either of them should be guilty of against the other in his absence; as if he would say, ‘Though the knowledge of the injury should not reach me, because I shall be far distant, yet the Lord, who is everywhere present, will behold it.’ Which sentiment he more clearly expresses afterwards, when he says, ‘No one is with us; God will be witness between me and thee.’ By which words he means, that God will be a severe avenger of every wickedness, though there should be no judge upon earth to decide the cause.”

Calvin’s explanation is right to the point as he retells the conversation between Jacob and Laban in his own words, saying, “I shall be far distant, yet the Lord, who is everywhere present, will behold it.” Even though Laban would not be with Jacob everywhere he went, Laban knew that the Lord is omnipresent and therefore the ultimate one to whom Jacob would be accountable.

Inasmuch as we understand doctrinal truths about God, we understand the practical realities of living before an omnipresent and omniscient God. For whether or not we fully understand how God is omnipresent and omniscient, we are faced with the reality of His presence and knowledge wherever we go. We cannot escape His presence, nor can we fool Him with our lies. Therefore, the Lord holds us to the covenants we have made. He holds us accountable as He holds us to our word, and not only does He hold us to our word but He holds Himself to His own word. He is always faithful to us, loving and cherishing us even in our sickness and health, as long as we shall live and through eternity.

This post was originally published in Tabletalk magazine.




你現在需要聽到的五件事5THINGS YOU NEED TO HEAR RIGHT NOW

作者: Nicholas Davis   譯者:  Maria Marta

赦罪-----也就是說,宣告你的罪在耶穌基督裡得到赦免 -----已陷入艱難處境。 你在許多教會從未聽過這樣的話:「你的罪赦免了。平安地去吧!」

這是一個可悲的事實,因為藉著祂兒子耶穌的工作,上帝在祂兒子基督裡向我們顯明的恩典,是教會提供給破碎、叛逆、罪惡的世界的最好消息。為了恢復我們教會赦免的聖經真理,你需要聽到關於赦免的五件事。

你們所有唯獨信靠耶穌基督得蒙拯救的人,以下是上帝所應許和現在就對你們說的五件事。

1. 不再記念你們的罪惡。(耶卅一34; 來八12

2. 你們若認自己的罪,我是信實的,是公義的,必要赦免你們的罪,洗淨你們一切的不義。(約壹一9

3. 我的恩典是一份禮物; 它不是你能夠賺取或應得到的。所以,拿著它!你不需要付出任何代價,代價由我的兒來子付。(羅三2426

4.  你們的罪雖像硃紅,必變成雪白;雖紅如丹顏,必白如羊毛。我赦免你們。(賽一18

5. 如果你們在基督裡,你們就是新造的人,舊事已經過去,你們不再是原來的你們。定義你們的標準不是根據你們曾做過的所有那些事,而是根據基督為你們所成就的事。因此,新造的人在此!

5 THINGS YOU NEED TO HEAR RIGHT NOW
Nicholas Davis

Absolution—that is, the declaration that your sins are forgiven in Jesus Christ—has fallen on hard times. In many churches, you will never hear the words: “Your sins are forgiven. Go in peace!”

This is a sad fact, because the grace that God has shown us in and through the work of his son, Jesus, is the best news the church has to offer a broken, rebellious, and sinful world. In an effort to recover forgiveness in our churches, here are five things you need to hear about forgiveness.

For all of you who trust in Jesus Christ alone for your salvation, here are five things that God promises and says to you right now.

1. I will remember your sin no more. (Jeremiah 31:34; Hebrews 8:12)

2. If you confess your sins, I am faithful and just to forgive you of them and will cleanse you from all unrighteousness. (1 John 1:9)

3. My grace is a gift; this is not something you can earn or have earned. So, take it! There is no cost to you; the cost was to my son. (Romans 3:24–26)

4. Although your sins are like scarlet, they are now as white as snow; though they were red as crimson, they are now like wool to me. I forgive you. (Isaiah 1:18)

5. If you are in Christ, the new creation has come. The old is gone. You are no longer who you were. You are not defined by all of those things you once did. You are now defined by what Christ has done for you. The new is here! (2 Corinthians 5:17)





在拒絕談論死亡的文化中思考關於死亡的3件事3THINGS TO THINK ABOUT DEATH IN A CULTURE THAT REFUSES TO TALK ABOUT IT

作者: Nicholas Davis   譯者:  Maria Marta

在我們的文化-----時期,我們忌諱思考死亡。我記不起上次開車路過墓地是什麽時候。這就很能說明問題了。

環顧四周,商場、劇院、商業、星巴克------所有這些人生路上的指示牌無處不在,什麽?死亡?不,讓我們不要談論。

我們甚至決定將死亡一詞從日常會話中剔除出去。如弗雷過世了,他不是「死亡」。我們害怕說出「死亡」。但死亡正在迫近,隨時降臨於我們所有人。

關於死亡有三件事要思考。

1. 死亡糟透了

我們在慶祝生日時完全忽略了死亡,但人會死是事實。 死亡糟透了,沒有什麽可談論的。 拉撒路死時,耶穌也哭了(約十一35)。 死亡是我們最大的敵人 ------是我們今生要面對的最後一個敵人。 但我們既不應設法擡舉死亡(藉著慶祝),也不應將死亡從頭腦中去除(好像它不存在似的)。

跨越死亡的唯一途徑是勝過死亡,我們能夠戰勝死亡的唯一途徑是藉著信靠耶穌復活的事實。 耶穌被釘死在十架上,第三天從死裏復活,戰勝了死亡,有一天祂會再來,死亡將完全永遠的被摧毀。 死亡將會消亡。

2. 你會死去。

你和所有你所認識的人都將死去。 這不是假如,而是什麽時候。這是一個必須接受的殘酷事實,一個悲哀的現實。你死亡的現實應該影響你如何度過你現在的時光,而不是屈服、絕望,或對生命無休止的悲觀失望。

我不是說我們應該「吃喝玩樂,因為明天我們會死去!」 相反,因為時間稍縱即逝,我們應該好好把握每一刻 ------享受和感恩。知道事實應有助於我們分清我們的優先順序,從而明智善用我們的時間-------因為「要愛惜光陰,因為現今的世代邪惡」。(弗五16)。

3. 因此,好好地死去。

現在作好準備是好好地死去的良方。即使身處在和平時期,我們的軍隊也在為戰鬥作準備;因此,無論「D日」何時到來,我們也必須訓練和作好準備。

我們不知道死亡何時發生,但我們知道一定會發生。所以為了好好地死去,我們必須好好地活著。要作一個定期和忠心傳講福音的教會的成員,因為我們死時得著的唯一安慰,能够藉著耶穌基督的工作,在耶穌基督裏找到。

唯獨藉著信心,唯獨在基督裏,我們知道死亡將會消亡,因此每一天我們都當為榮耀上帝而活。

3 THINGS TO THINK ABOUT DEATH IN A CULTURE THAT REFUSES TO TALK ABOUT IT
Nicholas Davis

We don’t like to think about death in our culture—period. I can’t remember the last time I drove by a graveyard. That’s pretty telling.

Shopping malls, theaters, businesses, Starbucks—check. All of these signposts of life are present everywhere—but death? Nah, let’s not talk about that.

We’ve even decided to do away with death in our everyday speech. Fred passed away. He didn’t die. We’re even afraid of uttering the word death. But death is coming to us all.

So here are three things to think about death.

1. Death sucks.
This is completely overlooked in our celebration of life ceremonies, but it’s the truth. Death sucks. There is nothing pretty about it. When Lazarus died, even Jesus wept (John 11:35). Death is our greatest enemy—it is the last enemy that we will face in this life. So we should not try to dignify death (by celebrating it), and we should not dismiss death (by acting like it doesn’t exist).

The only way to move beyond death is to defeat death—and the only way to do that is through the resurrection of Jesus. Jesus crushed death on the cross, and will one day destroy death forever. Death will die, too.

2. You are going to die.
You, and everyone that you know, will die. It’s not if, but when. This is a tough pill to swallow, but it is a sad reality. Instead of giving in to despair or endless pessimism about life, the reality of your own death should affect how you spend your time now.

I don’t mean that we should “eat, drink, and be merry, for tomorrow we die!” Rather, we should spend each moment well—with enjoyment and thanksgiving—because time is fleeting. Knowing this fact should help us get our priorities straight and spend our time wisely—for “the days are evil” (Eph. 5:16).

3. So, die well.
The best way to die well is to prepare for it now. Our military prepares for battle even when we are at peace; so also do we need to train and get ready for whenever “D-Day” comes.

We don’t know when it will happen—but we know it will happen. So in order to die well, we need to live well. Become a member of a church where the gospel is preached regularly and faithfully—because our only comfort at the time of death is found in and through the work of Jesus Christ.

Live each day to the glory of God, knowing that through faith alone in Christ alone death will die.






提摩太前書1:15-17 蒙恩的罪魁

04/22/2018呂沛淵牧師主日證道

前言: 使徒保羅說明自己得救的見證,從前是如此的罪人,蒙了憐憫,主的恩格外豐盛(林前15:107:25;林後4:1)。福音的大能在他這罪魁身上彰顯出來。對照假教師,他們自稱是信徒領袖,所傳的是異教(律法主義,靠行為遵行律法得救),不是福音。保羅宣告福音不是召義人(自以為義的人),乃是召罪人,「基督耶穌降世,為要拯救罪人」這話是可信的,是十分可佩服的。

1. 這話是可信的Faithful is the saying

(1) 保羅自己的得救經歷,與當時眾所周知的信仰告白「基督耶穌降世,為要拯救罪人」完全符合,這是根據福音書中主親自宣告的(9:13;路19:10) 。「這話是可信的trustworthy is the saying」在教牧書信出現5(1:153:14:9;多3:8;提後2:11),「是十分可佩服的worthy of all acceptance2(1:154:9)

(2) 這話是可信的、可靠的、真實的,因為神是信實的(林前1:910:13;林後1:18;約壹1:9)。「十分可佩服的」是指配得完全的接納(6:1),配受所有人接納,我們應當毫無保留、毫不猶豫、毫不懷疑的領受。

(3) 「基督耶穌降世,為要使罪人得救sinners to save」,見太1:21;路2:11;約3:13-1611:2712:4617:1818:37。腓立比書2:5-11仔細敘述主降世的目的,是死在十字架上。「道成肉身」的目的是「十架救贖」,拯救罪人。

2. 在罪人中我是個罪魁

(1) 「在罪人中」猶太人與外邦人都是罪人,世人都犯了罪(3:19-2023),「我是個罪魁I am a chief sinner」保羅知道自己是罪孽深重的罪人,仍然未得完全(3:12),正如那稅吏深知自己的不配,捶胸說「神啊,開恩可憐我這個罪人」(18:13)

(2) 保羅用現在式am表明他一直都是蒙恩的罪人,「然而我蒙了憐憫,因這緣故……」見1:13,除了他是罪魁需要救恩,還加上另一個原因: 給後來信主之人作榜樣。他表明: 向我這樣的罪魁都蒙了憐憫,所以別人也可以蒙恩得救(2:3-7)。保羅承認自己的卑微本相,說「本來比眾聖徒中最小的還小」(3:8),然而「我今日成了何等的人,都是蒙神的恩才成的」(林前15:10)

(3) 「是因主耶穌基督在我這罪魁身上顯明他一切的忍耐the all (perfect) longsuffering」,主對待罪人的寬容忍耐是何等的長闊高深(2:43:25-269:22-23;彼後3:915)

(4) 「給後來信他得永生的人作榜樣for a pattern of the ones coming to believe on Him to life eternal信主的人不僅是過去的罪得到赦免現在已經有永生因為主賜給我們永生(3:16365:2410:1028)。永生並非只是長遠活著everlasting,乃是活在永世裡in eternity, life in the coming age (4:86:1219;提後1:110;多1:23:7),我們已經得著,當主在來時就完全實現 (6:12-15;提後4:6-8;多2:11-14)

3. 頌讚從心中湧流

(1) 保羅從感恩起始,以頌讚終結;想到神的格外豐盛恩典,必定帶來頌讚(1:5;弗3:21;腓4:20;羅11:33-36)。在提前1:176:15-16都是頌讚,前後呼應。提摩太前書是感恩頌讚為架構。

(2) 神是「那永世的君王the King of the ages(承接前面所說的永生,啟15:3),「不能朽壞」(1:23),不能看見(提前 6:16;約1:18;約壹4:12;羅1:20;西1:15;來11:27),獨一的(16:27;林前8:45;賽45:18) 神。

(3) 「尊貴榮耀歸與他,直到永永遠遠」(4:9115:12137:12)。主的榮耀已經彰顯於受造萬物(19:1;羅1:20),在主基督裡的彰顯是最高峰,顯明在罪人蒙恩得救贖的恩典中,在我們這些蒙恩的罪魁身上(1:1418;來1:2;林後4:6)。「阿們」見羅16:27;加1:5

結論:
1. 福音五要點: (1) 福音是確實可信的,每一罪人都應當完全接受的;(2) 主基督是罪人的救主,赦免我們的罪惡;(3) 我們信靠主,已經得永生;(4) 福音是為萬民眾人預備的,每一人都需要;(5) 福音是為我這個罪魁,我要親自悔改相信。

2. 奇異恩典,格外豐盛,何等甘甜,我罪已得赦免;一生感恩,永遠感恩,頌讚不盡,榮耀唯獨歸神。

問題討論:
1. 「基督耶穌降世,為要拯救罪人」這信仰告白,是根據福音書中那些經文? 福音的要點有哪些?
2.「這話是可信的」是甚麼意思? 這句話在提摩太前書中出現在哪些地方? 「是十分可佩服的」是甚麼意思?
3. 保羅說「在罪人中我是個罪魁」是甚麼意思? 原因何在? 「我是個罪魁」動詞是現在式,這顯示甚麼?
4. 「然而我蒙了憐憫」原因為何? 在保羅身上顯明了什麼? 給誰作榜樣? 你是否也是蒙恩的罪魁? 請解釋
5. 「永生」是指甚麼? 誰得到永生? 如何得永生? 什麼時候得到的? 請舉出經文根據。你有得永生的確據麼? 你的根據何在?
6. 保羅在1:17說出頌讚,其內容有哪些? 你能舉出其他經文來說明麼? 「尊貴榮耀」在哪裡彰顯出來? 最高的彰顯在哪裡? 你的生命與生活有沒有彰顯神的榮耀? 請說明。