嬰兒洗禮InfantBaptism

譯自Ligonier Ministries Devotionals

譯者/校對者: Maria Marta/誠之

https://www.ligonier.org/learn/devotionals/infant-baptism/

https://www.facebook.com/peddrluo/posts/10158921360174653

「這應許原是給你們和你們的兒女，以及所有在遠方的人，就是給凡是我們主　神召來歸祂的人。」（徒2:39，新譯本）

——徒二38-39

對於洗禮引發的爭議，在論到誰可以領受聖禮這個議題時，其分歧會變得最為明顯。大多數美國福音派只給那些口頭上認信的人施洗。然而，許多基督徒遵循教會歷史上大多數人的慣例，給成年人和他們的嬰孩施行這個儀式。

新約聖經中找不到任何一條命令, 吩咐我們要為嬰兒施洗，但也找不到任何禁令。認識到這一事實，我們會提供一個嬰兒洗禮的簡短證明，希望大家能明白為什麽許多基督徒會為嬰兒施洗。

首先，在舊約聖經中, 信心和割禮之間沒有一定的時間順序。亞伯拉罕受割禮是在宣認信仰之後（創十七22-27），但以撒受割禮是在認信之前（創廿一4）。在這兩個例子中，受割禮者都必需信靠上帝，才能領受割禮所應許的一切好處，但（恩約）記號和印記（割禮）的施行與他們歸信的時間並沒有任何關聯。割禮和洗禮是連在一起的（西二8–15），所以洗禮也和割禮一樣, 與認信的時刻沒有關聯。

其次，舊約的應許是給成年人和他們兒女的，割禮描述了這點。因此，很難想像新約更大的應許和記號不應該給成年信徒的嬰幼兒。在今天的經文中，彼得實際上告訴我們，新約的應許也是給信徒兒女的禮物（徒二38-39）。在新約中找到的洗禮，百分之二十五是全家受洗，這些家庭大有可能包括兒童。

最後，保羅說，基督徒父母的孩子是分別出來歸給上帝的（林前七12-14）。在舊約，割禮明顯地把信徒的兒女分別出來，因此，猶太歸信者很難相信，上帝不會把恩約記號施行在新約孩童身上， 將他們分別出來，成為聖約有形群體的一分子。和割禮一樣，沒有個人信心的洗禮就沒有任何價值。但洗禮標誌著孩童成為有形教會的一分子，如果接受洗禮者從來不信靠上帝, 將來必要承受更嚴厲的審判（路十二41-48）。

無論我們是否給嬰兒施洗，哥林多前書第七章12至14節都揭示了信徒兒女與上帝的關係, 這是不信主父母的後代所無法享有的。信徒的兒女在有形教會裏, 歡喜聆聽上帝話語的宣講。儘管教會確實參與教導孩童們認識基督的工作，但教會的工作不應該無所不包。我們作為父母、家人、朋友，必須把耶稣的教訓刻印在我們所認識的孩子們身上。

延伸閱讀：

詩八2 ；箴十四26；路十八15-17 ；徒十六11-15、25-34

Infant Baptism

“For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:39).

- Acts 2:38-39

The divisions over baptism become most evident when discussing the proper recipients of the sacrament. Most American evangelicals only baptize those who have verbally professed faith. Yet many Christians follow the majority practice of church history and administer the ordinance to adults and their infant children.

The New Testament nowhere commands us to baptize infants, but neither does it anywhere forbid it. Recognizing this fact, we will offer a brief case for infant baptism in the hopes of understanding why it is practiced by many Christians.

First, in the Old Testament, there is no standard chronology for faith and circumcision. Abraham was circumcised after professing faith (Gen. 17:22–27), but Isaac was circumcised before his confession (21:4). Faith in the Lord was necessary in both cases to appropriate all the benefits that circumcision promises, but the administration of the sign and seal was not tied to the timing of their faith. Circumcision and baptism are linked (Col. 2:8–15), and so baptism, like circumcision, need not be tied to the moment of profession.

Second, the old covenant promises were given to adults and their children, and this was depicted in circumcision. Thus, it is hard to imagine that the greater new covenant promises and signs should not also be given to the infant children of believing adults. In today’s passage, Peter actually tells us the new covenant promises are gifts for the children of believers (Acts 2:38–39). Twenty-five percent of the baptisms found in the New Testament are of entire households, and these homes likely included children.

Finally, Paul says the children of a Christian parent are set apart to God (1 Cor. 7:12–14). Circumcision visibly set a child of believers apart under the old covenant, and so it would be hard for Jewish converts to believe the Lord would not include new covenant children in the seal that sets people apart as part of the visible community. Like circumcision, baptism without personal faith avails nothing. But baptism does mark the child as part of the visible church and liable to stricter judgment if the recipient never trusts God (Luke 12:41–48).

Coram Deo

Whether or not we baptize infants, 1 Corinthians 7:12–14 reveals that children of believers have a relationship to the Lord that the offspring of non-believers do not share. They are in the visible church where they enjoy hearing the preached Word of God. But while the church does play a part in teaching children about Christ, the church is not to do all the work. We as parents, family, and friends must impress the teachings of Jesus upon the children we know.

Passages for Further Study

Ps. 8:2

Prov. 14:26

Luke 18:15–17

Acts 16:11–15, 25–34

改革宗教會為什麼會給嬰兒施洗？

Why does our church baptizebabies?

誠之譯自：

https://www.facebook.com/WinchesterRpcna/photos/a.677701572256712/3656036941089812/?type=1&theater

https://www.facebook.com/peddrluo/posts/10158917236164653?__xts__[0]=68.ARCIhhOYHRM3wrD0nZeOTFneVscRdACw27z2QTIv5Pw3iM3oyCxvltKZwV9l0JUTeFWdx0ZWz67ktS9DC7z4ioAaAZMNej1WqakKm7n0MOq40fjV-rCupCo8ACBV_mT6PcFAqza6nfEkSmHNIc9tfui2ePQi0tg-o8RHLgOknbeQgtl1xsz_gfAXM4EfzDuBx4hjYVZ0-0L5_mlBsyvL3WXpF1x4u89Eu9aV4pd9OAgODJddcz651RgZRNS9znB8Cvk8OUMcOzupYBnJx483Owvm9GG4poSMIzVNlHddZrihHzYf_MQ0PbUUUgEe4ZQjGvufljcfDHphAn_mFqM&__tn__=-R

改革宗教會為什麼會給嬰兒施洗？因為：

1. 這是上帝的應許

我要與你並你世世代代的後裔堅立我的約，作永遠的約，是要作你和你後裔的神。（創十七7）

2. 這個應許有一個記號

你們所有的男子都要受割禮；這就是我與你並你的後裔所立的約，是你們所當遵守的。（創十七10）

3. 耶穌證實了這個應許

我說，基督是為神真理作了受割禮人的執事，要證實所應許列祖的話，並叫外邦人因祂的憐憫榮耀神。（羅十五8-9）

4. 這個記號就是新的洗禮

你們在祂裡面也受了不是人手所行的割禮，乃是基督使你們脫去肉體情慾的割禮。你們既受洗與祂一同埋葬，也就在此與祂一同復活，都因信那叫祂從死裡復活神的功用。（西二11-12）

信徒的兒女是……

1. 被包括在聖約裏的

因為這應許是給你們和你們的兒女，並一切在遠方的人，就是主我們神所召來的。（徒二39）

2. 聖約共同體的成員

奉神旨意，作基督耶穌使徒的保羅，寫信給在以弗所的聖徒……

你們作兒女的，要在主裡聽從父母，這是理所當然的。（弗一1，六1）

3. 獨特的個體

不然，你們的兒女就不潔淨，但如今他們是聖潔的了。（林前七14）

4. 蒙福的

有人抱著自己的嬰孩來見耶穌，要祂摸他們；門徒看見就責備那些人。（路十八15）

我們教會給嬰兒施洗，不是因為我們認為洗禮會使人得救，不是的。救恩唯獨是靠著恩典，唯獨藉著信心，唯獨在基督裏；而是因為上帝作了應許：我要作你和你後裔的上帝。

「萬人」是指世上每一個人嗎？

誠之摘自：《加爾文主義五要點》（改革宗出版社，1999年）, pp. 71-73

作者： D. N. Steele & C. C. Thomas

https://www.facebook.com/notes/%E9%A7%B1%E9%B4%BB%E9%8A%98/%E8%90%AC%E4%BA%BA%E6%98%AF%E6%8C%87%E4%B8%96%E4%B8%8A%E6%AF%8F%E4%B8%80%E5%80%8B%E4%BA%BA%E5%97%8E/3133744156663404/

https://www.crtsbooks.net/pages/product.aspx?productSku=fivepointsofcalvinism&productSku=fivepointsofcalvinism

3. 聖經有些地方說基督是為「萬人」死，又說祂的死是要拯救「世人」，但其他章節卻說祂的死在神的計畫裏是有特定對象的，並說祂是為某些特定的人而死，使他們得救。這兩種說法是否互相衝突呢？

(1) 有些經文以一般性用語講論基督救贖之工，這些經文可再分為兩類：

A. 提到「世人」或「世界」：約一9、29，三16-17，四42（譯註：「救世主」直譯作「世人的救主」）；林後五19；約壹二1-2，四14。

B. 提到「人人」或「萬人」：羅五18；林後五14-15；提前二4-6；來二9；彼後三9。

「祂願意萬人得救，明白真道……祂捨自己作萬人的贖價……」（提前二4、6）

「主所應許的尚未成就，有人以為他是耽延，其實不是耽延，乃是寬容你們，不願有一人沉淪，乃願人人都悔改。」（彼後三9）

聖經用這種方式表達，有一個理由是為了更正「救恩單為猶太人」的錯誤觀念。聖經用「世人」、「萬人」、「人人」、「列國」、「萬民」等詞，都是要以強調語氣更正這種錯誤。基督的死是為所有的人，沒有分別（為猶太人死，也為外邦人死），但這並不是說基督一個不漏地為普天下每個人死，也就是說祂受死不是為了拯救每一個失喪的罪人。

(2) 有些經文以特定的用語記載基督的救贖之工是為了要確實地拯救那些父所特别揀選要賜給基督的人。

「......祂要將自己的百姓從罪惡裏救出來。」（太一21）

「......人子來不是要受人的服事，乃是要服事人，並且要捨命，作多人的喊價。」（太廿28）

「......因為這是我立約的血，為多人流出來，使罪得赦。」（太廿六28）

「我是好牧人，好牧人為羊捨命。」（約十11）

「......獨不想一個人替百姓死，免得通國滅亡，就是你們的益處。他這話不是出於自己，是因他本年作大祭司，所以預言耶穌將要替這一國死，也不但替這一國死，並要將神四散的子民都聚集歸一。從那日起他們就商議要殺耶稣。」（約十一50-53）

「聖靈立你們作全群的监督，你們就當為自己謹慎，也為全群謹慎，牧養神的教會，就是祂用自己血所買來的。」（徒廿28）

「你作丈夫的，要愛你們的妻子，正如基督愛教會，為教會捨己。要用水藉著道把教會洗淨，成為聖潔，可以獻給自己，作個榮耀的教會，毫無玷污、皺紋等類的病，乃是聖潔沒有瑕疵的。」（弗五25-27）

「神既不愛惜自己的兒子為我們眾人捨了，豈不也把萬物和祂一同白白地賜給我們麼？誰能控告神所選的人呢？有神稱他們為義了。誰能定他們的罪呢？有基督耶穌已經死了，而且從死裏復活，現今在神的右邊，也替我們祈求。」（羅八32-34）

「所以祂凡事該與祂的弟兄相同，為要在神的事上成為慈悲忠信的大祭司，為百姓的罪献上挽回祭。.........同蒙天召的聖潔弟兄啊，你們應當思想我們所認為使者、為大祭司的耶穌。」（來二17，三1）

「為此，祂作了新約的中保。既然受死贖了人在前約之時所犯的罪過，便叫蒙召之人得著所應許永遠的產業。」（來九15）

「......基督一次被感，擔當了多人的罪......」（來九28）

「......他們唱新歌說：『你配拿書卷，配揭開七印。因為你曾被殺，用自己的血從各族、各方、各民、各國中買了人來，叫他們歸於神.........。』」（啟五9）

加爾文主義五要點The Five Points of Calvinism

by Robert L. Reymond:   A New   Systematic Theology of the Christian Faith

誠之譯

https://www.facebook.com/notes/%E9%A7%B1%E9%B4%BB%E9%8A%98/the-five-points-of-calvinism/3133763749994778/

加爾文主義可以濃縮為下面五要點，由TULIP（鬱金香）來代表：

1. Total Depravity. 全然敗壞（或譯為全然墮落）

由於人的原罪和他們自己的罪行，所有的人，除了基督以外，在他們的天然狀態下，都徹底敗壞，而且是完全的邪惡，雖然他們因著神普遍恩典之手段的限制，並沒有將他們的敗壞完全表現出來。因此，他們完全無法拯救自己。

（譯按：全然敗壞的意思是我們整個人的心思、意志、情感、良心、身體都受到罪的影響。我們的理智昏暗、意志被捆綁、心思反對神、良心靠不住、身體會衰老死亡……等等）

2. Unconditional   Election無條件的揀選

在創世以前，上帝出於祂自由的恩典和愛，在不配的罪人中揀選了許多人，賜給他們完全並最終的救贖，不是因為預先見到他們的信心或好行為，作為條件或原因，使上帝被感動而拯救他們。也就是說，他們被揀選的理由，不在他們身上，而在於上帝自己。

3. Limited Atonement有限的救贖（特殊救贖）

基督只為選民「有效地」（efficaciously）死了，也就是說，真的救了他們——雖然祂的救贖（atonement）是無限充分的，上帝也呼召所有的人悔改信基督，這兩者都為福音向世人發出的普遍宣告提供了保證（warrant）。我個人比較喜歡「確定的救贖」（definite atonement），「特殊救贖」（particular atonement）或「有效救贖」（efficacious atonement），而不是「有限救贖」（limited atonement）。因為「有限」這個詞可能被誤解，也因為所有的福音派都對贖罪作出了「限定」（譯按：意思是，福音派都反對「普救論」），要麼是在其設計上（加爾文主義者），要麼就是在達成目標的能力上（亞米念）。

4. Irresistible grace不可抗拒的恩典

這個教義不是指未被揀選的人會發現上帝的恩典是無法抗拒的。確實，上帝拯救的恩典甚至沒有臨到他們身上。這也不是指選民會發現，當上帝的恩典第一次臨到他們時，他們是無法抗拒的，因為即使選民也可能暫時抗拒祂恩典的序奏。它的意思是選民無法永遠抗拒上帝向他發出的恩典的序曲。當祂所預定的時間到了，上帝會一個接一個地吸引選民到祂身邊，除去他們的敵意以及對祂和對基督的反抗，使他們願意接受祂的兒子。

5. Perseverance of the saints. 聖徒的堅忍

選民在基督裏是永恆穩妥的，基督會保守祂自己的羊，使他們在祂裏面能堅忍到底。那些口裏說相信卻離棄信仰的背道者（提前四1），如同約翰說的，「他們從我們中間出去，卻不是屬我們的；若是屬我們的，就必仍舊與我們同在；他們出去，顯明都不是屬我們的。」（約壹二19）

藉主寶血我蒙救贖

為約翰•歐文的著作《基督之死帶來死亡之死》所作的序言，巴刻著

摘自 《祂替我受刑罰》第四章

https://www.crtsbooks.net/pr…/inmyplacecondemnedhestood.aspx

毫無疑問地，今日的福音派正處於疑惑與混亂的光景中。在一些議題上，例如傳福音的行動、對聖潔的教導、地方教會生活的建造、牧師對靈魂的看待，以及教會懲戒的執行等，都可明顯看出人們普遍對目前的情況感到不滿，並且對前方的道路充滿不確定性。這是個複雜的現象，且是由許多因素所促成的；但是，若我們回到問題的根源，就會發現這些讓人困惑的事情，歸根究柢是出於我們已經失去對聖經福音的理解。由於不明白福音的緣故，我們在過去一個世紀就用一種替代品來取代福音，儘管這替代品在一些細節上看起來與福音很像，但它整體看來明顯是不同的東西。這就是麻煩所在，因為真正的福音在過去已證明自己大有能力，而這替代品卻不能達到這個目標。為何會如此呢﹖

我們認為原因在於這替代品本身的性質和內容。它無法使人擁有以神為中心的思想，也無法使他們有敬畏神的心，因為這本來就不是這替代品想做的事。有一個說法可以表明這替代品與古老福音的不同，那就是這替代品太專注於「對人有幫助」——給人帶來平安、安慰、幸福和滿足——而太少關心如何榮耀神。古老的福音也「對人有幫助」——事實上，它比這新的替代品更能幫助人——但我們可以說這只是附帶的作用，因為它首要的關切永遠都是歸榮耀給神。它在本質上一直都是宣告神在憐憫與審判上的主權，並呼召人來俯伏敬拜這位偉大的主，人類一切的好處都是從祂而來（包括自然的好處和屬靈的好處）。它的中心參照點毫無疑問是神。但在新的福音裡，中心參照點卻是人。這也就是說，古老福音是關乎敬虔的，而新福音卻不是如此。古老福音的主要目標是教導人去敬拜神，而新福音似乎只關心如何讓人感覺好一點。古老福音的主題是神和祂如何對待人類；新福音的主題則是人，以及神如何幫助他。這裡有天差地遠的不同。傳講福音的整個角度和重點已經改變了。

這種關切對象的改變也衍生出內容的改變，因為新福音太關心要「對人有幫助」，結果就改編了聖經的信息。因此，新福音不再傳講一些主題，例如人天生就沒有能力信主，神無條件的揀選是救恩的終極原因，以及基督只為祂的羊而死。人們會說，這些教義對人沒有「幫助」；它們只會迫使罪人感到絕望，因為這等於是在告訴他們，他們不是靠自己的能力來透過基督得救。（人們沒有考慮這種絕望可能帶來益處；他們理所當然地認為這種絕望不可能帶來任何益處，因為它粉碎了人的自尊心）。無論這種說法有沒有道理（我們稍後會更詳細討論這一點），省略這些主題的結果是：現今所宣講的只是福音的一部分，但卻被當成福音的全部；而一半的真理裝扮成全部的真理，就會變成徹頭徹尾的謊言。例如，當我們呼籲人悔改信主時，就好像他們隨時都有能力接受基督一樣；當我們提到基督的救贖大工時，就好像祂透過死所成就的事，只不過是要使我們可能藉著相信來拯救自己；當我們說到神的愛時，就好像這愛只不過是一種普通的意願，表示神會接納任何願意回轉相信的人；而且我們不再把聖父和聖子描述成擁有至高主權的神，主動吸引罪人歸向祂們，而是把祂們描述得相當無能，只能「在我們心門外」安靜等候，看看我們是否開門讓祂們進來。

無可否認地，這正是我們傳講的方式；或許這也是我們實際上相信的「福音」。但我們必須強調，這套被扭曲的部分真理並不是聖經中的福音。聖經反對這種傳講方式，而這種傳講方式在我們當中幾乎成了標準的模式，這個事實正表明我們應該迫切地重新檢討這件事。我們當前最迫切的需要，或許就是恢復那古老的、真正的、合乎聖經的福音，以及使我們的傳講和實踐符合這古老的福音。這一點正是歐文這部討論救贖的著作能夠帶給我們的幫助。

五旬节如何反转巴别塔的失败The Undoing of Babel

作者： Derek Thomas   译者/校对者：蔡璐/骆鸿铭

https://www.ligonier.org/learn/articles/undoing-babel/?fbclid=IwAR2dA0mdlc7NyMqZYYdKVnmwxIlbXlUlFZmHhE0hNSu0MeqOunP87UYGJW4

http://www.reformedbeginner.net/%e4%ba%94%e6%97%ac%e8%8a%82%e5%a6%82%e4%bd%95%e5%8f%8d%e8%bd%ac%e5%b7%b4%e5%88%ab%e5%a1%94%e7%9a%84%e5%a4%b1%e8%b4%a5/

加尔文在《基督教要义》中写道：“人的本性是一个源源不断制造偶像的工厂”（1.11.8）。巴别塔事件最清楚地显明了这个道理（创11:1-9）。到了一定的时候，巴比伦就成为美索不达米亚最重要的城市，在圣经历史上也成了世俗与神对立的代名词。因此，在仇敌的势力被相继摧毁后，圣经的结尾就是巴比伦的覆灭。“巴比伦大城倾倒了！倾倒了！”（启18: 2）。蛇的后裔（创3:15）充斥着圣经历史，他们常常一同聚集在城市里，发出仇视上帝旨意的声响。如此说来，巴别就是上帝之城耶路撒冷的反面。奥古斯丁的 《上帝之城》就是基于对这“两座城”（twin cities）的对比描述。

“Man’s nature,” Calvin wrote in the Institutes of the Christian Religion, “is a perpetual factory of idols” (1.11.8). Nowhere is this seen more clearly than in the Babel episode (Gen. 11:1–9). Babylon becomes in time the most important city in Mesopotamia, and in Bible history a synonym for worldly opposition to God. Thus, at the close of the Scriptures, in the successive destruction of the enemy’s powers, is the downfall of Babylon: “Fallen, fallen is Babylon the great!” (Rev. 18:2). The progeny of the serpent (Gen. 3:15) populate history, often gathering collectively in cities to sound the notes of implacable hostility against the purposes of God. Babel, then, is the converse of Jerusalem, the city of God. Augustine’s City of God is based on the contrasting description of the “twin cities.”

在流行的词源学中，巴别的意思是 “上帝之门”，但摆在我们面前的经文却驳斥了这种说法。巴别代表了人类齐心合力地想要通到天上却徒劳无果，但它成了神降下审判、混乱（分裂）他们语言的裂缝（巴别是希伯来文的 “混乱”的意思[创11:7；和合本作：“变乱”]）。巴别塔是一个城市摩天大楼般的地标（它在示拿平原上的可识别度如巴黎的埃菲尔铁塔、西雅图的太空针塔，或者是伦敦的大本钟一样）。

Babel, in popular etymology, came to mean “Gate of God.” But the passage before us refutes this claim. Babel represents man’s unified futile attempt to reach up to heaven, but it became a fissure through which the judgment of God came down and confused (disunited) their language into babbling (Hebrew for “confusion” is babel [Gen. 11:7]). The ziggurat of Babel was a city’s skyscraper mark of identity (as recognizable in the plain of Shinar as the Eiffel Tower in Paris, the Space Needle in Seattle, or Big Ben in London).

当摩西在《创世记》中插入巴别的故事时，就产生了一个有趣而惊人的对比。城市、自主（“让我们…… ” 创11:3）、凝聚力、藉着自我标榜来传扬自己的名（创11:4），以及高塔的模式，在下一章对亚伯兰的呼召中也得到了模仿：帐篷、神圣主权（上帝说：“我要…… ” 创12:2-3）、离开父家、赐名、敬拜的祭坛。这一整套通过人的努力自我称义的神学，与通过信心蒙神称义，形成了鲜明的对比！

An interesting and alarming contrast develops as Moses inserts this story here in Genesis. The pattern: city, autonomy (“Let us…,”11:3), cohesion, making a name by self aggrandizement (11:4), and tower is mimicked in the very next chapter with the call of Abram: tent, sovereignty (God says, “I will…” 12:2–3), separation, given a name, altar of worship. An entire theology of self-justification by human effort in contrast to divine justification through faith is apparent in this contrast!

巴别塔代表了“家得宝”（“Home Depot”，译者注：北美一家大型连锁家居建材店）式的宗教——自己动手获取属灵祝福的方式：对权力的渴望，对顺服的厌恶，骄傲地追逐知名度，随时可以妥协道德标准，不惜一切代价冒险的愚蠢，对一切后果视而不见（用次等的材料来盖造这样的工程，创11:3）。特别是，堕落人性的核心是病态和充满焦虑的不知满足，这促使了金融大亨洛克菲勒在被问及他还想从生活中得到什么时，如此回答说：“只要比现在再多一点就好了”。

The Tower of Babel represents “Home Depot” religion — the do-it-yourself approach to spirituality: the passion for power, the distaste for submission and obedience, the prideful drive for popularity, the readiness to compromise ethical standards, the stupidity that takes risks “come hell or high water,” blind to all consequences (using inadequate materials for such a project, 11:3). And more especially, the disease and angst-ridden discontentment that lies at the heart of fallen humanity, which drove Rockefeller, the financial tycoon, when asked what else he wanted from life, to reply, “Just a little bit more.”

当你登上巴别塔时，你会发现什么？孤独、绝望和不满——这是一种凶残忍的存在方式，只要求忠诚，却毫无怜悯。这正是《传道书》中传来的钟声：“日光之下 ”没有任何什么能带来真正持久的满足；一切都是 “虚空”，是 “捕风”（传1:2-3，17）。

When you ascend the Babel ziggurat, what is it that you find? Loneliness, despair, and dissatisfaction — a cut-throat existence that demands loyalty without pity. It is the tolling bell of Ecclesiastes that nothing brings true and lasting satisfaction “under the sun”; all is “vanity” and a “a striving after wind” (Eccl. 1:2–3, 17).

对于人心的这种弊病，上帝宣布了审判——这审判只有末后亚当的顺服才能消除。在五旬节（Pentecost），门徒们开始说起别国的话来，使来到耶路撒冷的人能听懂用他们母语所传达的和解信息。值得注意的是，正如《创世记》第十章包括了“万国列表”（table of nations；1-32节），在五旬节路加也包含了这样的列表（徒2:8-11），标志着通过对中保的信心，巴别的咒诅得到了反转。彼得稍后写作的第一封书信反映了这一点，他记录神救赎的目的是在耶稣基督里创造一个 “圣洁的国度”（2：9）。在五旬节，末世性的逆转发生了，使巴别的影响暂时停止，门徒们能够向 “万国万民”作基督的见证，期待有一天必要出现的现实。

To this malady of the human heart God pronounces a judgment — one that is only undone in the obedience of the last Adam. At Pentecost, the disciples began to speak in foreign human languages so that visitors to Jerusalem could hear the message of reconciliation in their own tongue. It is noteworthy that just as Genesis 10 includes a “table of nations” (vv. 1–32), Luke also includes one at Pentecost (Acts 2:8–11), signaling a reversal of the Babel curse through faith in the Mediator. Peter will reflect on this later when he writes his first epistle, recording that God’s redemptive purpose is created in Jesus Christ one “holy nation” (2:9). At Pentecost, an eschatological reversal takes place, arresting the effects of Babel for a season, enabling the disciples to be witnesses to Christ to the “nations” in anticipation of a reality that will one day emerge.

期待着那个新的现实的来临，教会蒙召去爱，在基督里实现人性的恢复，表明上帝在圣约里的祝福。早期教会的生活，反映出顺服上帝的护理和彼此相交的生命。很遗憾，我们经常遇到控制欲强、追求自我、贪恋权力的 “教会 ”，与之相比，基督的身体应该反映出巴别的影响已失去效用：一个从世界里被呼召出来的团契，蒙召与基督联合，也蒙召进入团契，彼此相交。

The church is called to love in anticipation of that new existence, demonstrating God’s covenantal blessing of a restored humanity in Christ. What arises in the early church is a reflection of life lived in submission to God’s providence and in fellowship with one another. In contrast to the manipulative, self-seeking, power-hungry parody of “church” as we often so sadly encounter it, the body of Christ should reflect the undoing of Babel: a fellowship called out of the world, called into union with Christ and into fellowship with one another.

这两种爱——爱自己和爱别人——之间的对比，是理解巴别和其对立面的关键。奥古斯丁在评论《诗篇》第65篇时总结道：“这两种爱创造了这两座城，即爱自己，到了轻视上帝的程度，这是地上的城；以及爱上帝，到了轻视自己的程度，这是天上的城。前者以自己为荣耀，后者以神为荣耀。前者追求的是人的荣耀，而对后者来说，以神作为结果的见证是最大的荣耀……一个是圣洁的，另一个是玷污的；一个是群体的，另一个是自私的……因此，各人要问自己所爱的是什么，他就会发现自己是属于哪一座城的公民。如果他发现自己是巴比伦的公民， 就让他根除贪婪，植入仁爱。但如果他发现自己是耶路撒冷的公民，就让他忍受这奴役并盼望获得自由。”

The contrast between these two loves — love of self and love of others is the key to understanding both Babel and its reverse. Commenting on Psalm 65, Augustine concludes: “The two loves which have created these two cities, namely, self-love to the extent of despising God, the earthly; love of God to the extent of despising one’s self, the heavenly city. The former glories in itself, the latter in God. The former seeks the glory of men while to the latter God as the testimony of the consequence is the greatest glory. …the one is holy, the other impure; the one is social, the other is selfish…. Wherefore let each one question himself as to what he loveth; and he shall find of which he is a citizen. And if he shall have found himself a citizen of Babylon, let him root out cupidity and implant charity. But if he shall have found himself a citizen of Jerusalem, let him endure captivity and hope for liberty.”

“耶路撒冷的公民……” 这是耶稣来要赐予人的——一条离开巴别进入新城的道路，在那里可以找到平安和真正的团契相交。 这不是幻想，而是现实，要给予凡因信来到耶稣面前，承认祂既是主、又是救主的人。

“A citizen of Jerusalem….” This is what Jesus Christ came to provide — a way out of Babel and into the new city where peace and safety and true communion is found. It is no chimera but a reality offered to all who come to Jesus by faith and confess him to be both Lord and Savior.


巴别塔与五旬节经文对比

基督徒的祷告Christian Prayer

作者： Hywel R. Jones  译者/校对者：Joshua Jin/ 骆鸿铭

https://www.whitehorseinn.org/article/christian-prayer/

http://www.reformedbeginner.net/%e5%9f%ba%e7%9d%a3%e5%be%92%e7%9a%84%e7%a5%b7%e5%91%8a/

祷告是世上一切宗教的特征，也是那些比较朴实的宗教的特征。因为人是按照上帝的形象被造的，并且多少意识到自己欠了那些更高存在或能力的债。旧约记载了异教徒祈求帮助，或者为得到了帮助而谢恩的例子。比如非利士人（士 16:23-24），巴力的先知（王上 18:25-26）和约拿船上的水手（拿 1:5）。我们这个社会的宗教多元化并不意味着所有的祷告都是大同小异的和正确的。并非如此！基督徒的祷告是独一无二的，基督徒应当通过他们祷告的方式阐明这点。

Prayer is a feature of all world religions and also those of a more homespun variety. This is because human beings are made in the image of God and have some awareness of being indebted and accountable to some higher being or power. Pagan petitions for aid and thanksgiving for help are recorded in the Old Testament; for example, the Philistines (Judg. 16:23-24), the prophets of Baal (1 Kings 18:25-26), and the sailors on Jonah’s ship (Jon. 1:5). But this does not mean that our religiously pluralistic society is correct in regarding all prayer as being much the same. It is not! Christian prayer is unique, and Christians should make that clear by the manner in which they pray.

主耶稣以一种具有鉴别力和权威的方式谈到了祷告。祂劝阻跟随者不要像犹太领袖和外邦人那样祷告（太 6:5-7），因为上帝既不会被面具所蒙骗，也不会受咒语所压迫。相反，祂告诉门徒，祷告是“奉 [祂]  的名向天父祈求”，并补充说，他们当时还没有这样祈求（约 15:16，16:23-24）。这是很惊人的，因为门徒在某种程度上很熟悉旧约圣经和犹太会堂的敬拜；基督又教导他们，祷告时该说什么，以及如何说（路 11:1-13，18:1-14）。“奉[祂]  的名向天父祈求”，既和当时的宗教习俗不同，也和敬虔犹太人的祷告方式不同，比如施洗约翰的父亲和其他人那样（路 1:67-79）。祷告显然也不是向耶稣问问题而已（约 14-16章）。

The Lord Jesus spoke about prayer in a discriminating and authoritative way. He discouraged followers from praying as the Jewish leaders and the Gentiles did (see Matt. 6:5-7), because God is neither deceived by masks nor pressured by mantras. Instead, he told them that prayer was “asking the Father in [his] name” and added that this was something they had not yet done (John 15:16; 16:23, 24). This is striking because they were to some extent familiar with the Old Testament and synagogue worship, and he had also taught them what to say in prayer and how to say it (Luke 11:1-13; 18:1-14). “Asking the Father in [his] name” was neither the same as the religious practices of the day nor the prayers of godly Jews like the father of John the Baptist and others (Luke 1:67-79). It was certainly not the same as asking him questions (John 14-16).

耶稣在马可楼（Upper Room，译者注：最后的晚餐所使用的地点）解释了祷告的特殊之处，祂用了“直到如今”，“等不多时”，“时候将到”这样的表达。这些提法指向那不可重复的时刻，就是耶稣的死和复活将标志旧约的结束和新约的开始，以及圣灵要浇灌在所有信徒的身上。“那一日”追溯到旧约先知所预言的“耶和华的日子”，祂亲自介入，审判仇敌，拯救祂的百姓。耶稣也称此为“时候将到”（约 16:25），指向祂在十字架上的死和祂的升高（约 7:30，8:20，12:23、27，13:1，17:1），或由此产生的结果（约 5:28-29）。上帝的时钟最后一刻要敲响，“末了”要开始，并且它要更新我们的祷告。

Jesus explained what was special about it in the Upper Room, using the expressions “until now,” “a little while,” and “that day or hour.” These references point to that unrepeatable occasion when the death and resurrection of Jesus would mark the end of the old covenant and the beginning of the new, and the outpouring of the Holy Spirit upon all believers. “In that day” harkens back to the Old Testament prophets’ predictions of the “Day of the Lord,” of his personal intervention to judge his foes and save his people. Jesus also described this as “the hour” (v. 25), which refers to his death on the cross and the exaltation as bound up with it (7:30; 8:20; 12:23, 27; 13:1; and 17:1;), or the consequences deriving from it (5:28-29). The last hour on God’s clock would shortly strike. The “end” would begin’and it would renovate prayer.

新时期的祷告

A New Day of Prayer

这个新时期不仅与圣子救赎的完成紧密相连，也由圣灵带来更大启示的新纪元。耶稣对门徒这样保证，说道：“到那日，你们要奉我的名祈求”，那时候祂不再用比喻对他们说话，而是“将父明明地告诉他们”（26节）。五旬节有大光照亮门徒，使他们明白耶稣过去的教导（14:26），以及之前祂没有教导他们的（16:13-15）。上帝作为父亲这一更为清楚和全面的启示，要带领他们思想在圣子耶稣里所启示出来的上帝，并在此光照下向祂祷告。圣灵会让他们悟性得以增强，忧伤得以除去，经历更深处的平安和更高的喜乐。

This new day was not only bound up with the accomplishment of redemption by the Son, but it also brought in an era of greater revelation by the Spirit. Jesus guaranteed this to his disciples with the words, “You will ask in my name” on “that day,” when he would no longer speak to them in parables but “tell them plainly about the Father” (v. 26). At Pentecost a greater light began to shine for the disciples on Jesus’ past teaching (see 14:26) and what he had not been able to teach them before (see 16:13-15). This clearer and fuller revelation of God as Father would lead them to think of God as revealed in his Son Jesus, and to pray to him in that light. The Holy Spirit would enlarge their understanding, remove their sadness, deepen their peace, and heighten their joy.

因此，基督徒的祷告是奉耶稣的名向天父祈祷。“名字”(Name)等同于主上帝的同在和随时地施行拯救。父差遣耶稣，祂的基督，因为耶稣来到世上是奉父的名而不是奉自己的名（见约 5:43）。所以奉耶稣的名向天父祈求，就是在尊祂为先知、祭司、君王，且是通过尊崇（adoration）、宣信（confession）、感恩（thanksgiving）、祈求（supplication）（编按：按照头韵可缩写为ACTS）来服侍主。约翰·加尔文把祷告和在基督中保里的信心联系起来，也和在福音里应许的圣灵的帮助联系起来：

Christian prayer is therefore praying to God as Father in the name of Jesus. “Name” is equivalent to the Lord God being present and active to save. Jesus is the sent one of the Father, his Christ, because he came in his Father’s name and not his own (see John 5:43). So to pray to the Father in his name is to crown him as Prophet, Priest, and King, and to serve him by way of adoration, confession, thanksgiving, and supplication. John Calvin connects prayer with faith in Christ the mediator and also the aid of the Holy Spirit as promised in the gospel:

我们一切的需要和缺乏都在上帝里面，在主耶稣基督里，上帝乐意的一切丰盛都在我们的主耶稣基督里面（西 1:19， 约 1:16）以至于我们所有人都可以汲取，就如同泉水满溢，并且就如信心是从福音而生的，我们的心被训练呼叫主名（罗 10:14-17）。圣灵证明我们被收养作儿女，作我们心中福音的见证（罗 8:16），又举起我们的灵，敢于向上帝呼求需要，激动我们心里说不出来的叹息（罗 8:26），并且出于信心呼叫，“阿爸，父”（罗 8:15）。

Whatever we need and whatever we lack is in God, and in our Lord Jesus Christ in whom the Father willed all the fullness of his bounty to abide (Col. 1:19; John 1:16) so that we may all draw from it as from an overflowing spring ‘¦[and] just as faith is born from the gospel, so through it our hearts are trained to call upon God’s name (Rom.10:14-17). And’¦ the Spirit of adoption, who seals the witness of the gospel in our hearts (Rom. 8:16) raises up our spirits to dare to show forth to God their desires, to stir up unspeakable groaning (Rom. 8:26) and confidently cry, “Abba! Father!” (Rom. 8:15).

圣灵的叹息

Groaning in the Spirit

所以，基督徒的祷告，是“从基督汲取满溢的泉水”，“（我们的）灵被圣灵举起”，因为我们来到上帝面前以祂作我们的天父。这就是基督徒祷告的特点。这是两位职分迥异却互补的辩护者的职事，一位在上帝宝座前确保信徒可以达到天父面前（见约壹 2:1，2），另一位住在基督徒内里，确保他是上帝的孩子和继承产业的（罗 8:15-28）。基督的中保职分和圣灵的工作在旧约圣经中还是有幔子遮住的，但现在却是新约的标志，使门徒有勇气，使他可以藉着言语和叹息向上帝诉说万事。

Christian prayer, then, is “draw[ing] from [Christ] an overflowing spring” and having our “spirit raised” by the Holy Spirit as we come to God as our heavenly Father. This is what marks out Christian prayer. It is the consequence of the distinct but complementary ministries of two advocates, one before the throne of God in heaven for the believer guaranteeing access to God as Father (see 1 John 2:1, 2), and the other in the believer assuring him that he is a child and heir of God (Rom. 8:15-28). The mediation of the Son and the ministry of the Spirit were under a veil in the Old Testament, but they are the hallmark of the new covenant that emboldens the believer as he tells his heavenly Father everything with words and sighs.

许多时候那些深藏心底难以言表的想法只能藉着叹息，甚至有时候是眼泪来表达，这是由当下的痛苦引起的，这些痛苦影响了信徒、教会和世界。圣灵明白这种无法言说的语言，透过子向父翻译出来。加尔文说，圣灵“唤起我们内心的确信、渴望和叹息，去思考靠着我们自己的力量很难做到的”。根据英国清教徒约翰·欧文所言，这就是新约所说“在圣灵里祷告”的意思（弗 6:18）。

There are times when such thoughts will lie too deep for words and will only find vent in sighs and even tears occasioned by the sufferings of this present time as they affect the believer, the church, and the world. The Spirit understands this nonverbal language, and he translates it to the Father through the Son. Calvin says that the Spirit “arouses in us assurance, desires and sighs, to conceive which our natural powers would scarcely suffice.” According to the English Puritan John Owen, this is what is meant in the New Testament by “praying in the Spirit” (Eph. 6:18).

像上帝教导的那样祷告

Praying as He Taught Us

主祷文可被视为旧约圣经所有祷文的精华，也是新约圣经甚至主来之前所有祷文的模型。所以，谈一下该如何看待和使用主祷文是合适的。主祷文理所当然在基督教思想中占有重要地位，海德堡要理问答和威斯敏斯特信仰告白里对它的阐释也有着巨大的价值，正如改革宗作家赫尔曼·韦修斯（Herman Witsius）和汤姆·华森（Thomas Watson）所做的研究那样。关于公共崇拜中如何合适地使用主祷文的讨论无疑会继续下去，但毫无疑问的是，它应当被基督徒用来作为所有祷告的指南。加尔文的评论值得铭记：

The Lord’s Prayer can be regarded as a distillation of all prayers in the Old Testament and the mold for New Testament prayers’and all prayers until Christ returns. A word, then, about how the Lord’s Prayer should be regarded and used is appropriate. Rightfully, it has an important place in Christian thinking, and the exposition of it in the Heidelberg and Westminster Catechisms is of immense value, as are the studies of Reformed writers such as Herman Witsius and Thomas Watson. Discussion about the propriety of its use in public worship will doubtless continue, but there can be no doubt it should be used by Christians as a guide to all their praying. Calvin’s comment is well worth remembering:

这个祷文从各方面来看都如此完美，以至于添加任何外在或外来的、与它不相干东西，都是亵渎的，也不配得到上帝的认可。因为在这个总结中，上帝已经阐述了对于祂而言，什么是有价值和可悦纳的，对于我们而言什么是必要的（实际上是祂乐意赐给我们的）。

This prayer is in all respects so perfect that any extraneous or alien thing added to it, which cannot be related to it, is impious and unworthy to be approved by God. For in this summary he has set forth what is worthy of him, acceptable to him, necessary for us’in effect, what he would willingly grant.

然而不该忘记的是，加尔文并没有把真实可悦纳的祷文局限在主祷文的形式之内。他承认圣经里还有许多其他的祷告词，“与主祷文大不相同”，但却是由同一位圣灵所写的，使用它们对我们非常有益。”加尔文还补充说，“许多祷告词是被同一位圣灵所启发的，它们在措词上和主祷文几乎没有相似之处”。最重要的因素是，尽管“措词完全不同”，但“精意并无二致”。

It should not be forgotten, however, that Calvin does not restrict true and acceptable prayer to its words as a form. He acknowledges that there are many other prayers in the Bible whose words are “far different from it ‘¦ yet composed by the same Spirit, the use of which is very profitable to us.” What is more, Calvin adds, “many prayers are suggested to believers by the same Spirit, which bear little similarity [to it] in wording.” The all-important factor is that the “sense does not vary” though “the words are utterly different.”

在圣灵里祷告

Praying in the Spirit

最后，必须提到这个“在圣灵里的祷告”包括三个方面。很重要的是要指出，基督徒的祷告：（1）形式上体现三位一体；（2）范围上的宽广；（3）灵里像孩童般信任。尽管旧约圣经对以上几点并非完全沉默，但在新约圣经中，从《使徒行传》到《启示录》，能看得更清楚。它们在《使徒行传》4:22-30所记载的耶路撒冷教会的祷告中初现端倪，表明基督徒的祷告看起来就像旧约的祷告，只是被新约的事物和语言所过滤和填充了。

Three areas of this “praying in the Spirit” must be mentioned in conclusion. It is important to note that Christian prayer is: (1) Trinitarian in shape; (2) universal in scope; and (3) childlike in spirit. While the Old Testament is not silent on any of these, they can be seen to better advantage in the New Testament Scriptures from Acts to Revelation. They are incipiently present in the prayer of the church at Jerusalem recorded in Acts 4:22-30, which shows that Christian prayer looks just like Old Testament prayer, filtered, and filled out by new covenant realities and language.

1. 形式上体现三位一体

1. Trinitarian in Shape

当我们说我们的祷告在形式上体现三位一体的教义，我们的意思是：新约中的颂词、祝祷、祝愿和被记载下来的祷告词都是以这种方式为结构的，也形成了后来信条的表述。在这些祷告词中，首位的是我们透过圣子所祈祷的圣父，也会提到圣灵的工作，因我们乃是藉着圣灵才有能力祷告。在使徒们，彼得、约翰尤其是保罗的著作中，这都是标准的格式。保罗一般是靠着圣灵对圣父、圣子说话，他这样表述：“我们两下（犹太人和外邦人）藉着祂（耶稣基督）被一个圣灵所感，得以进到父面前”（弗 2:18）；他也如此祝福：“愿主耶稣基督的恩惠，上帝的慈爱，圣灵的感动”（林后 13:14）。这是对“主”这个圣名的解释（祂在天上垂听祷告，祂降临世上拯救祂的子民，并带领他们挣脱捆绑到达流奶与蜜之地），但是它必须等候“那日子、那时辰”到来之后，一切才会变得清晰。

When we say that our prayers are “Trinitarian in shape,” we mean that the doxologies, benedictions, wishes, and recorded prayers of the New Testament are structured in such a way as to lead to later creedal formulation. In these prayers, primacy is given to the Father to whom we pray, through the Son, and with mention of the Spirit’s work, because it is by him that we are empowered to pray. This is standard in the writings of the apostles Peter, John, and especially Paul. The latter generally addresses the Father and the Son and does so by the Spirit, even laying down the declaration, “Through him [Jesus Christ] we both [Jew and Gentile] have access in one Spirit to the Father” (Eph. 2: 18); and it announces the benediction, “The grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit” (2 Cor. 13:14). This is an explanation of the divine name “Lord” (the one who hears in heaven, comes down to save his people, and leads out of bondage into a land flowing with milk and honey), but it had to await the “hour and the day” before it could be made explicit.

2. 范围上的宽广

2. Universal in Scope

基督徒要为教会和其他基督徒祷告，这是毋庸置疑的。新约书信所记载的祷告就是明证。就连使徒约翰的话：“我不说当为这罪祈求”（约壹 5:16），也是在为犯罪的门徒祷告、激励他们的语境下出现的。但在这类的代祷中，世人也应该包括在内。旧约中并没有将上帝的良善和恩典仅仅局限在以色列人的范围之内：“耶和华善待万民，祂的慈悲覆庇祂一切所造的”（诗 145:9）。所有人都当向祂祈祷，尽管他们没有如此作，祂仍然“恩待那忘恩的和作恶的”（路 6:35）；约伯、喇合、撒勒法的寡妇和尼尼微人都是这样的例子。但是在耶稣之后的年代，就更清楚了。上帝爱祂的仇敌（太 5:44-45）。祂差遣祂的儿子，为充满了将要灭亡的罪人的邪恶世界而死（约 3:16）。祂仁慈的关切和活动并不限于教会以内。因此，保罗敦促要为各式各样的人做更多种类的祷告，这与他想要把福音传给万国的愿望是一致的。福音应当白白地传给所有的人，无远弗届，为邻舍代祷的事工就支持这样的宣称。”这是好的，在上帝我们的救主面前可蒙悦纳。祂愿意万人得救，明白真道。“（提前 2:1-7）

It goes without saying that Christians pray for churches and fellow believers. The prayers recorded in the New Testament Epistles are proof of this. Even John’s words, “I do not say that one should pray for that” (see 1 John 5:16), occur in the context of encouraging prayer for fellow Christians who sin. But the world is also to be included in such intercession. The Old Testament does not confine God’s goodness and grace to Israel alone: “The Lord is good to all and his mercy is over all that he has made” (Ps. 145:9). All people should pray to him, but even when they do not “he is kind to the unthankful and the evil” (Luke 6:35); Job and Rahab, the widow of Zarephath, and the Ninevites are all examples of this. But in Anno Domini, this is even plainer. God loves his enemies (Matt. 5:44-45). He sent his son to die for a bad world of perishing human beings (John 3:16). His benevolent concern and activity are not limited to the church. Paul therefore urges a great diversity of prayers for all sorts of people in keeping with his desire that the gospel should be made known to all the nations. The gospel is to be freely preached to all, far and wide, and a ministry of “neighborly” intercession supports such proclamation. “This is good and it is pleasing in the sight of God our Savior [benefactor] who desires all people to be saved and to come to a knowledge of the truth” (see 1 Tim. 2:1-7).

3. 灵里像孩童一般信任

3. Childlike in Spirit

基督徒的祷告有一个与众不同的特点，就是他们称上帝为“父”。旧约信徒有一颗谦卑、信靠的心，但上帝只是君王和国家的父（出 4:22；赛 63:16）。相比之下，耶稣赐给每个门徒称上帝为他们的父的权利（路 11:2；约 20:17），祂的灵也赐他们能力得以这样做（罗 8:15；加 4:6）。祂也给他们确实的应许，即上帝永远会垂听并回应他们的祷告！祂不会对儿女闭起耳朵，就像祂不会对那在天上坐在祂右边的、他们的长兄如此那样。圣父差遣圣子去招聚疏远的孩子们，带他们回家。因此祂会乐意听他们凭着信心和爱心呼求祂的名（无论他们用的是什么词汇、何种语言），并且积极地回应他们。

One feature of Christian prayer that distinguishes it from all others is that God is addressed as “Father.” Old Testament believers were humble and trusting, but God was only “Father” to the king and to the nation (Exod. 4:22 and Isa. 63:16). By contrast Jesus gives each believer the right to call his Father theirs (Luke 11:2 and John 20:17), and his Spirit enables them to do so (Rom. 8:15 and Gal. 4: 6). He also gives them the sure promise that God will hear and answer their prayers’always! He can no more turn a deaf ear to his children than he can to their Elder Brother who is at his right hand in heaven. The Father sent his Son to gather his estranged children and bring them home. He therefore delights to hear them call on his name in faith and love (whatever words they use and in whatever language) and to respond positively to them.

他们按照祂的圣言祈祷；祂则是照着自己的旨意回应。这二者没有太大的不同，因为上帝已经在祂的圣言里表达了祂的旨意，所以祂的儿女可以知道什么是祂所喜悦的。因此，他们在许多景况下可以确信，他们向上帝祈求的是祂愿意给的，且上帝也会这样做。他们知道天父已经为他们的一切需要做了充足的供应，而且祂也最知道什么时候该给什么。他们可以信靠祂，因为他们知道自己永远不会被丢弃成为孤儿，并且有一天他们要惊讶于自己不配得的祷告竟然得到了回应。

They pray according to his Word; he replies according to his will. These two are not diverse because he has expressed his will in his Word so his children may know what pleases him. They can therefore in so many cases be sure that they are asking the Father for what he wants to give them and that he will do so. They know that he has made abundant provision for all their needs and that he knows best what to give and when. They can trust because they know they will never be orphaned and one day they will be amazed at how their unworthy prayers have been answered.