在敬畏上帝的事上成長的八種方法8 Ways to Grow in the Fear ofGod

 作者：Tim Challies      駱鴻銘譯自：

 http://www.challies.com/articles/8-ways-to-grow-in-the-fear-of-god

http://www.crtsbooks.net/blog/post/2016/01/22/8_Ways_to_Grow_in_the_Fear_of_God.aspx

Albert Martin在他的新書《被人遺忘的敬畏》（The Forgotten Fear）中，列出八項具體的指示，以維持並加增我們心中對上帝的敬畏。以下是這八條指示，以及每一點的總結。請思考以下的策略，幫助自己越來越像基督：

In his book The Forgotten Fear, Albert Martin lists eight “specific directives for maintaining and increasing the fear of God in our hearts.” What follows are his eight directives along with summaries of each point in his own words (lightly tweaked). Consider following these strategies for your own growth in Christlikeness.

1.      要確定自己對「新約」有興趣。1) Be certain that you have an interest in the new covenant.

耶穌基督已經以新約中保的身份而死，而新約所應許其中的一個祝福就是上帝會使百姓有敬畏祂的心（譯按：參耶三十二40）。要這樣禱告：「主耶穌，因為祢已經捨身流血，我懇求祢加添我對祢的敬畏，讓我對祢的敬畏與日俱增。這是新約的血所保證的，也是已經為我確保的。」The argument you ought to press before God should be that Jesus Christ has died as the Mediator of the new covenant, and that one of the blessings promised in that covenant is that God would put His fear into your heart. Pray, “Lord Jesus, on the basis of Thy shed blood I plead for an increase of Thy fear. Give me as much of Thy fear as the blood of the covenant warrants and has secured for me.”

2.      用聖經來餵養我們的心思意念。2) Feed your mind on the Scriptures in general.

在敬畏上帝與上帝在聖經中所作的特殊啟示之間，有一個無法分割的關連。這個關係的結果是，就其意圖和目的來說，敬畏上帝可以被當作敬畏上帝的話的同義詞。聖經所有的真理，其總體效果是培養對上帝的敬畏。無論如何，那些消化了最多經文、把經文屬靈地整合到他心裡、生活、整個存有的人，是最能明白什麼是敬畏上帝的人。

There is an inseparable relationship between the special revelation God has made in Scripture and the fear of God. And this relationship is such that, for all intents and purposes, the fear of God can be used as a synonym for the Word of God. The overall effect of every truth of Scripture is to feed the fear of God. In one way or another, the individual who absorbs the most Scripture, spiritually assimilating it into his heart, life, and very being, is the one who will know most of the fear of God.

3.      用上帝赦免的事實來餵養我們的靈魂。3) Feed your soul with the reality of the forgiveness of God.

當我們認識到這位偉大、聖潔、公正、無所不知的上帝真的會赦免罪，而祂所有榮耀的屬性已經完全用來賜給我公正的赦免與完全的接納，我們除了敬畏祂之外，還能做什麼呢？赦罪之恩的事實和奇妙深入到你的靈魂有多深，你對上帝的敬畏就會有多深。因此，假若你想要維持你心裡對上帝的敬畏，就用上帝的赦免來餵養你的靈魂吧。

When we discover that this great God, holy and just and omniscient as He is, actually forgives sins, and that all of His glorious attributes have been fully engaged to grant me a just pardon and full acceptance, how can we help but fear Him? The measure to which the fact and wonder of forgiving grace sinks into your soul will be the measure of your fear of God. Therefore, if you would have the fear of God sustained in your heart, feed your soul on God’s forgiveness.

4.      學會用上帝的威嚴偉大來餵養你的靈魂。4) Learn to feed your soul on the majestic greatness of God.

我是指祂的性情和屬性的一些方面，例如祂絕對的主權、聖潔、權能、無所不能、廣大無邊。當我們默想祂的威嚴偉大，任何有理性的被造物卻不會敬畏這樣的上帝是無法想像的。倘若一個被造物能照著上帝所啟示的來認識祂，他就無法不敬畏祂。上帝的百姓務要遵守的原則是：倘若你想要在敬畏上帝的事上成長，你就必須用上帝的威嚴偉大來餵養你的靈魂。

By that, I mean those aspects of His character and attributes such as His absolute sovereignty, holiness, power, omnipotence, and immensity. As we contemplate His majestic greatness, it is unthinkable that any rational creature would not fear such a God. If a creature knows God as He is revealed, he cannot help but fear Him. The principle for us as God’s people is this: If you would grow in the fear of God, then you must feed your soul on the majestic greatness of God.

5.   努力培養上帝的同在感。5) Seek to cultivate an awareness of God’s presence.

行在敬畏上帝當中，必須培養對祂的同在感。你無法敬畏一位遙遠又被遺忘的上帝。我們若要敬畏上帝，祂就必須是一位臨近我們、被我們記念的上帝。上帝就在那裡。大衛在詩篇一三九不是把上帝放在那個場景，而是祂已經在那個場景裡。不過，那是承認祂在那裡，這會成為轉化我們生命的經驗。因此，願上帝幫助我們培養對祂的同在感。

To walk in God’s fear is to cultivate this awareness of His presence. You cannot fear a distant and a forgotten God. If God is feared, it is as a God who is near and who is remembered. God is there. David’s setting Him there [in Psalm 139] did not put Him there; He was already there. But it is the recognition that He is there that becomes the transforming experience in our lives. May God therefore help us to cultivate this awareness of His presence.

6.      試著去培養對上帝的義務的意識。6) Seek to cultivate the consciousness of your obligations to God.

敬畏上帝的一個必不可少的元素是，在所有的處境當中，基督徒都明白，祂與上帝的關係是他所擁有的最重要的關係。我們每天早上的第一個禱告應該是：「主啊，幫助我行在對祢的敬畏之中。」耶穌來是要把新約的祝福栽種在人心中，好叫他們可以敬畏祂，到一個程度，即使他們必須斬斷與地上最深的牽連，他們也願意為了祂的緣故這樣做。

One indispensable element of the fear of God is that in each situation the Christian realizes that his relationship to God is the most important relationship he has. Our first prayer every morning should be, “Lord, help me this day to walk in Thy fear.” Jesus came to implant the blessings of the new covenant in the hearts of men so that they will fear Him to the extent that, even if they must sever the deepest of earthly ties, they will be willing to do it for His sake.

7.      與那些敬畏上帝的人作好友。7) Associate closely with those who walk in the fear of God.

在你有機會和權利去選擇你的摯友時，要選擇那些敬畏上帝的人作你的好友。人與人之間的效法、吸收和感染是大有威力的，以至於你會變得像你最親密的朋友一樣。這就是為何上帝警告我們不要與惡人建立親密的關係的原因——好叫我們不會變成和他們一樣。你想要在敬畏上帝的事情上成長嗎？若這是你要的，就和那些行在敬畏上帝的道路中、有聖約教會會友身份的人同行，和他們交友——成為摯友，而不是泛泛之交。

Where you have the opportunity and privilege to select your intimate friends, they ought to be God-fearing people. There is a power of imitation, absorption, and contagion between individuals such that you will become like your most intimate associates. That is why God warns us against forming intimate associations with evil men—so that we don’t become like them. Do you desire to grow in the fear of God? If you do, then associate yourself—intimately, not loosely—with those who walk together in His fear in covenantal church membership.

8.      熱切禱告，求上帝加添你對祂的敬畏。8) Fervently pray for an increase of the fear of God.

上帝國度一個恆久不變的規律是：「你們祈求，就給你們；尋找，就尋見；叩門，就給你們開門。」（太七7）或者用反面來說，「你們得不著，是因為你們不求。」（雅四2） 當我們為加添對上帝的敬畏而禱告，我們必須以無可動搖的信心來禱告，即我們的確是照著上帝的旨意而求。有了這個信心，我們可以滿心期待，上帝的確會聽這個加添敬畏的禱告，並回應這個禱告。

One of the unalterable laws of God’s kingdom is, “Ask, and it will be given to you” (Matt. 7:7). Or to put it negatively, “You do not have because you do not ask” (James 4:2). When we pray for an increase of the fear of God, we ought to pray with unshakable confidence that we are indeed asking for something that is in accord with God’s will. Having this confidence, we can pray for this increase in the firm expectation that God will indeed hear and answer such prayer.

Again, for those interested, I have reviewed Martin’s book, The Forgotten Fear.

 有興趣的人，可以讀我對這本書的書評：《被人遺忘的敬畏》（ The Forgotten Fear）。

律法和基督徒生活 The Law and the Christian Life

摘錄自邁克何頓（Michael Horton）著，《基督徒的信仰》（麥種，2016年九月），第20章

Chapter 20: The Way Forward in Grace: Sanctification and Perseverance

5) The Law and the Christian Life

https://akowcm.wordpress.com/2016/06/26/%E5%BE%8B%E6%B3%95%E5%92%8C%E5%9F%BA%E7%9D%A3%E5%BE%92%E7%94%9F%E6%B4%BB/

https://plus.google.com/u/3/105106813742373627205/posts/CFnxuwPkn68?

V. THE LAW AND THE CHRISTIAN LIFE

律法在舊約和新約中的差別主要是在末世論的層面。統管舊約神治國度的禮儀和民事法典，只是十誡的臨時附錄，可以總結為愛神和愛鄰舍。因此，它們在基督裏得著成全和隨後的廢棄，絕對不會威脅到這兩塊石版的永恆有效性。使徒約翰勸信徒彼此相愛，這是總結律法的第二塊石版：「親愛的弟兄啊，我寫給你們的，不是一條新命令，乃是你們從起初所受的舊命令。……再者，我寫給你們的，是一條新命令，在主是真的，在你們也是真的；因為黑暗漸漸過去，真光已經照耀」（約壹二7～8）。就其內容而言，這命令是神從起初就有的永恆、不變的道德旨意。但就如神不能震動的國的一切一樣，沒有東西是不和基督一起被帶進墳墓、然後進入祂新造的生命而得到保存的。愛的命令對我們這些墮落的受造物而言是個威脅，因為我們不愛。但那在舊造中、在罪和死的權勢之下不可能的事情，在新造裏、在基督復活之後卻是可能的。愛的誡命「在主是真的」，因此「在你們也是真的」，因為黑夜漸漸過去，白晝已經來臨。它不是基督帶著榮耀再來的大白天，但已經是黎明。

The difference between the law in the old and new covenants is primarily eschatological. The ceremonies and civil codes governing the old covenant theocracy were merely temporary appendices to the Ten Commandments, summarized as love of God and neighbor. Thus, their fulfillment in Christ and subsequent obsolescence in no way threatens the eternal validity of these two tables. The apostle John enjoins believers to love one another, which is the summary of the second table of the law: “Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning…. At the same time, it is a new commandment that I am writing to you, which is true in him [Christ] and in you, because the darkness is passing away and the true light is already shining” (1Jn 2:7 – 8). In terms of its content, this command is God’s eternal, unchanging moral will from the beginning. Yet like everything of God’s kingdom that cannot be shaken, nothing is preserved without being taken with Christ into the grave and brought out into his new-creation life. The command to love is a threat to us as fallen creatures, because we do not love. Yet that which is impossible in the old creation, lying under the power of sin and death, is possible in the new creation, on this side of Christ’s resurrection. The commandment to love is “true in Christ” and therefore “in you,” because the night is passing away and the day is already dawning. It is not the bright noon of Christ’s return in glory, but it is daybreak.

正因為這樣，加爾文才稱律法的第三重功用（也就是引導信徒）為「主要的功用」。 [86] 信徒總需要聆聽律法定所有在基督以外的義為罪；但他認為，用律法來驚嚇信徒的良心，則是嚴重誤用傳道人的職分。這是將他們放回律法——那是死的職事——之下，彷彿光明仍未在基督裏來到。加爾文在討論「神那為父的縱容」時，解釋保羅在羅馬書八章15節提到的，「奴僕的心」相對於「兒子的心」：

This is why Calvin called the third use of the law (i.e., guiding believers) “the principal use.”86 Believers always need to hear the law’s condemnation of all righteousness apart from Christ’s, but he regarded it as a gross miscarriage of the preachers’ office when they used the law to terrify the conscience of believers. This is to put them back under the law as a ministry of death, as if the light had not yet dawned in Christ. When discussing the “fatherly indulgence of God,” Calvin explains Paul’s reference to “the spirit of bondage” versus “the spirit of adoption,” in Romans 8:15:

一個他稱為奴僕的心，我們可以從律法得到；另一個是兒子的心，源自福音。他說前者是以前賜下的，為要製造恐懼；後者是如今賜下的，為要提供確據。如同我們所見，他想要肯定的——我們救恩的確實性——從這種對立的比較中顯得更加清晰。……從這副詞〔編按：「仍舊」〕我們再次知道，保羅在這裏比較律法和福音。……他指定律法本身的性質，藉此與福音有所不同。[87]

One he calls the spirit of bondage, which we are able to derive from the Law; and the other, the spirit of adoption, which proceeds from the Gospel. The first, he states, was formerly given to produce fear; the other is given now to afford assurance. The certainty of our salvation, which he wishes to confirm, appears, as we see, with greater clarity from such a comparison of opposites From the adverb again we learn that Paul is here comparing the Law with the Gospel…. He assigns to the Law its own quality, by which it differs from the Gospel.87

因此，律法本身沒有恩慈。它發出命令，但沒有任何能力幫助我們順服。在很多地方，加爾文似乎都將律法的第一重功用（也就是驅使罪人對自己的行為感到絕望）視為主要的功用。[88] 他基本上呼應路德的格言：「律法總是在指控」：

Therefore, there is no graciousness in the law itself. It commands, but does not have any power to move us to obedience. In many places Calvin appears to treat the first use of the law (i.e., driving sinners to despair of their own works) as the primary use.88 He basically echoes Luther’s maxim, “The law always accuses":

律法只會產生死亡；它加重我們的定罪，燃起神的忿怒。……神的律法說話，但它沒有改革我們的心。神可能向我們顯明：「這是我對你的要求，」但如果我們的欲望、我們的傾向與思想全和祂所命令的相反，我們不單被定罪，正如我說過的，律法也令我們在神面前更有罪。……因為在福音中神沒有說：「你必須做這或做那，」而是說：「你要相信我唯一的兒子是你的救贖主，接受祂的死和受苦作你疾病的良藥；把你自己投身到祂的寶血之下，它就使你得潔淨。」[89]

The Law only begets death; it increases our condemnation and inflames the wrath of God…. The Law of God speaks, but it does not reform our hearts. God may show us: “This is what I demand of you,” but if all our desires, our dispositions and thoughts are contrary to what he commands, not only are we condemned, but, as I have said, the Law makes us more culpable before God…. For in the Gospel God does not say, “You must do this or that,” but “believe that my only Son is your Redeemer; embrace his death and passion as the remedy for your ills; plunge yourself beneath his blood and it will be your cleansing.”89

律法好像一面鏡子，只能夠揭露我們污穢的面孔；它不能帶來潔淨。[90] 「保羅使用律法一詞，常常指聖潔生活的法則，此法則是神正當的要求，除非我們完全遵從，否則它便沒有給我們永生的盼望；另一方面，如果我們有絲毫的不遵從，它就對我們宣告咒詛。」[91] 簡言之，「律法的生命是人的死亡。」[92]「福音的應許是白白的，唯獨建立在神的憐憫的基礎之上，而律法的應許則完全基於行為的光景。」[93]

Like a mirror, the law can only expose our dirty faces; it cannot cleanse.90 “Paul often means by the term ‘law” the rule of righteous living by which God requires of us what is his own, giving us no hope of life unless we completely obey him, and adding on the other hand a curse if we deviate even in the slightest decree.”91 In short, “the life of the Law is man’s death.”92 “The gospel promises are free and dependent solely on God’s mercy, while the promises of the law depend solely upon the condition of works.”93

因此，信徒和不信的人一樣，必須「每天在教會重複」福音。[94] 加爾文寫道，成聖就跟稱義一樣，「必須理解律法和福音的對比，我們從這區分得出，正如律法要求行為，福音只要求人帶著信心，來接受神的恩典。」[95]

Therefore, the believer no less than the unbeliever must have the Gospel “daily repeated in the Church.”94 No less in sanctification than in justification, Calvin writes, “The contrast between the Law and the Gospel is to be understood, and from this distinction we deduce that, just as the Law demands work, the Gospel requires only that men should bring faith in order to receive the grace of God.”95

那麼，加爾文怎能說第三重功用是律法給信徒的主要功用呢？在這裏，加爾文同樣看到聖徒在新約之下的新末世景況。在加爾文的思想中，首先和首要的是，律法在定罪這點上對信徒沒有司法管轄權：「現在，律法之於我們，不再是一個苛刻的工頭，必須要我們完全遵行每一條命令才滿意」而是指出「我們整個人生的目標」。以前，律法只指控，但現在它有不同的目的：「律法對信徒有勸戒的力量，不是用咒詛捆綁他們的良心，」而是指出走向神認可的服事之路。[96] 信徒聆聽律法的指示，而不是聆聽它的威脅。事實上，華腓德引述一位信義宗神學家的話，後者主張，加爾文和路德都相信，對神的「懼怕和愛」要連在一起，但加爾文甚至比路德更強調「父親的善意」多於「懼怕」。因此，華腓德自己總結說：「總而言之，雖然加爾文強調神至高無上的主權，但他更強調神的愛，」以致熱心也不是由恐懼懲罰激發的，而是因為兒子要為父親的榮耀辯護。[97]

So how can Calvin then say that the third use is the main function of the law for believers? Here again Calvin recognizes the new eschatological situation of saints under the new covenant. First and foremost in Calvin’s mind, the Law has no jurisdiction over the believer in the point of condemnation: “For the law is not now acting toward us as a rigorous enforcement officer who is not satisfied unless the requirements are met,” but is rather pointing out “the goal toward which throughout life we are to strive.” Before, the law only accused, but now it has a different purpose: “Now, the law has power to exhort believers. This is not a power to bind their consciences with a curse,” but to point the way toward divinely-approved service.96 The believer gives ear to the law’s directives, but not to its threats. In fact, Warfield cites a Lutheran theologian who argues that while Calvin shared Luther’s belief that “fear and love” of God are to be held together, Calvin emphasized the “fatherly benevolence” over “fear” even more than Luther. Thus, Warfield himself concludes, “In a word, with all his emphasis on the sovereignty of God, Calvin throws an even stronger emphasis on His love,” so that even zeal was inspired not by fear of punishment, but by the sense of a son defending the honor of his father.97

更加諷刺的是，加爾文有時比路德更強調信徒信心的軟弱，因此更強調同時是義人與罪人。路德宣告：「因此，〔信心〕也是很有力、積極、活躍、忙碌的事情，同時更新一個人，給他第二次出生，介紹他進入新的生活方式，使他不可能停止行善。因為正如樹結果子那樣自然，好行為也跟在信心之後。」[98] 加爾文當然不會不同意信心和行為之間必然有連繫，但他對新造之人自動自發的順服沒有那麼有信心。加爾文往往強調信徒仍然有持續的疑惑和懶惰，甚至真信徒在重生的狀態中也是如此。順服源自信心，但思想、內心和身體並非總是自動回應主人的命令。信心必須產生善行所需要的感恩，但律法提醒我們這些信徒有甚麼責任，藉此攪擾我們的懶惰。我們尋求義時，責任是法理的前設，但一旦律法的雷鳴被消音，神往往使用律法管教祂的孩子，召喚他們回到以前的路。

In a further irony, Calvin emphasized more than Luther at times the weakness of the believer’s faith and therefore the simul iustus et peccator. Luther declared, “Therefore, [faith] is also a very mighty, active, restless, busy thing, which at once renews a man, gives him a second birth, and introduces him to a new manner and way of life, so that it is impossible for him not to do good without ceasing. For as naturally as a tree bears fruit good works follow upon faith.”98 Calvin certainly would not have disagreed concerning the necessary link between faith and works, but he was somewhat less confident about the spontaneous obedience of the new creature. Calvin often emphasizes the abiding doubt and laziness of the believer, and this condition is true even for the genuine believer in his or her regenerated state. Obedience flows from faith, but there is not always an automatic answer of mind, heart, and body to the master’s command. Faith must generate the gratitude state. Obedience flows from faith, but there is not always an automatic answer of mind, heart, and body to the master’s command. Faith must generate the gratitude necessary for good works, but the law disturbs our believer’s laziness by reminding him of his duty. When we are seeking righteousness, duty is a legal preoccupation, but once the law’s thunder is silenced, God often uses the law to discipline his children and to recall them to their former course.

不過，律法只能夠提醒我們有甚麼責任。只有福音的應許才能感動我們感恩地順服：

Nevertheless, the law cannot do anything more than remind us of our duty. Only the gospel promises can move us to grateful obedience:

他〔大衛〕不僅提到訓誡，還提到訓誡所附帶的應許，只有這應許才能使使苦楚變甘甜。因為如果律法只有要求和威脅，使靈魂畏縮恐懼，那麼還有什麼比它更沒有吸引力呢？大衛特別指明，他在律法中看到了中保，若沒有這位中保，律法就無法給人喜樂和甘甜。[99]

He lays hold not only of the precepts, but the accompanying promise of grace, which alone sweetens what is bitter. For what would be less lovable than the Law if, with importuning and threatening alone, it troubled souls through fear, and distressed them through fright? David especially shows that in the Law he apprehended the Mediator, without whom there is no delight or sweetness.99

[86] John Calvin, Commentary on the Epistle of Paul to the Romans (trans. and John Owen; Edinburgh: Calvin Translation Society, 1843-1855; repr. Grand Rapids: Baker, 1996), 296。編按：此語應該是出自加爾文的《基督教要義》，2.7.5。

[87] 同上＝加爾文著，趙中輝、宋華忠譯，《羅馬人書註釋》（台北：基督教改革宗翻譯社，1971），149頁。

[88] 「律法的特定職分〔是〕召喚良心到神的審判台前」（Calvin, Commentary on John, 2:140＝加爾文著，《約翰福音註釋》，509頁）。事實上，「除了邀請所有人直接到基督那裏，摩西就沒有別的意圖了」（同上，1:217＝加爾文著，《約翰福音註釋》，174頁）。「律法的特別功用不是令人的心傾向順服義。確切地說，律法的職分是帶領人們一步一步走向基督，讓他們可以從祂和重生的聖靈那裏尋求赦免」（論述出二十四5，我認為是如此）。

[89] 加爾文的以賽亞書五十三章11節講章，引於I. John Hesselink, Calvin’s Concept of the Law (Allison Park, Pa.: Pickwick, 1992), 212 n 188；參：加爾文，《基督教要義》，2.7.7。

[90] 加爾文，《基督教要義》，2.7.7。

[91] 同上，2.9.4。

[92] John Calvin, Four Last Books of Moses (Grand Rapids: Baker, repr. 2005), 1:316。同樣地，關於加拉太書三章10節：「因此，從律法尋求祝福是沒有用的。他稱那些信靠行為得救的人為行律法的。這種表達方式必須總是根據問題的狀況來詮釋。我們知道這裏的爭議與義的原因有關。……律法稱完全履行它的命令的人為義，而信心稱那些缺乏行為功德、且唯獨倚靠基督的人為義。靠我們自己的功德稱義，和靠另一位的恩典稱義，是不能調和的；其中一方被另一方推翻。」

[93] 加爾文，《基督教要義》，3.11.17。

[94] Calvin, Commentary on Roman, 136＝加爾文著，《羅馬人書註釋》，61頁。

[95] 同上，391＝加爾文著，《羅馬人書註釋》，204頁。

[96] 加爾文，《基督教要義》，2.7.13-14（編按：原著誤植為2.7.12-13）。

[97] B. B. Warfield, Calvin and Augustine (Philadelphia: Presbyterian & Reformed, 1980), 175-76。葛里實也寫道：「特別驚人的是，加爾文往往只是將相信神等同於認識神為父親的身分」（B. A. Gerrish, Grace & Gratitude: The Eucharistic Theology of John Calvin; Edinburgh: T&T Clark, 1993）, 66。

[98] Martin Luther, “Preface to Romans,” in Luther’s Works, 35:370。編按：正確的出處應該是 Ewald M. Plass. Ed., What Luther Says (Saint Luis, Concordai, 1959), p. 475。

[99] 加爾文，《基督教要義》，2.7.12。

如何靠圣经成长

作者:林慈信牧师

http://www.jidunet.cn/html/2014/hermeneutic_0711/15189.html

今天，基督徒的生命要成长，要为作主精兵，就得先利其器。你要钻研圣经，因为上帝的能力就在那里。首先，你需要有一本好圣经。其次，你需要有忠实可靠的启导书籍和导师，更需要养成有规律的个人查经习惯 (不但要读经，更要查经)。

一本好的圣经译本

这个简略的指引首先鼓励你去找一本好圣经。许多基督徒会问：我应该选择哪个英文圣经译本呢？

有些英语圣经只是「意译」而已，并非「翻译」。例如：

Good News Bible《佳音圣经》

Good News Bible, Chinese version: 《给现代人的福音》（现代中文译本）

New Living Translation (旧称：The Living Bible) 《活泼真道》

The Message

上述的几本圣经意译本不应该用来查经，它只适合 平常闲阅。

有些英语圣经虽然翻译贴切，但从教义立场来说则不够准确：例如：

New International Version (NIV新国际译本)——International Bible Society (IBS国际圣经协会)

New Revised Standard Version (NRSV新标准修订译本)——National Council of Churches of Christ USA (NCCC美国基督教协进会)

New English Bible (NEB) – Oxford and Cambridge University Presses (剑桥及牛津大学出版社)

以下是目前最忠于原文的两个英文译本：

1. New American Standard Bible [NASB] (新美国标准圣经)

由Lockman Foundation (乐可门基金会) (La Habra, California) 出版。译者致力忠于原文，读者几乎可以从英语译文中“尝到”希腊文的语法！此译本向来深受许多比较保守的基督徒欢迎，例如美国南部浸信会及学园传道会的同工。你可到 EFC Christian Bookstore购买这本优秀的译本，目前中英对照版售价$30美元 (地址：9358 Telstar Ave., El Monte, CA 91731. (626) 307-0030)；或可在Alleluia Chinese Christian Bookstore (荣主书房) 找到，售价$40美元 (联络资料www.ccbookstore.com: 603 N. New Ave., Monterey Park, CA 91745 (626) 571-6769)。

2. English Standard Version [ESA] (英文标准版)

此译本比NASB新，风格亦更为文雅。「ESV研读本」圣经是近期的畅销书！

感谢上帝! 有许多基督徒已经懂得欣赏并且渴慕准确地去认识神的话语。

另有两个英文译本向来也很可靠，但所用的英语则比较古老：

1. King James Version (英皇钦定本) (1611)

2. The New King James Version (新英皇钦定本)

圣经的两大中文译本都很优秀，不相伯仲：

1. 传统的「和合本」圣经，于1919年出版——大部分华人基督徒因为习惯就只看此译本；

2. 较新的译本称为「新译本」圣经 (你要肯定名字正确！)，不但参考了近期研究，更顾及像我这样只读了九年中文的读者，删除了一些艰涩难念的中文字。

上述两本中译本的出版社之间有热烈的辩论 (及竞争)。我个人认为两者都好，所以随身「二合一」圣经——和合本及新译本对照版圣经！你可在本地华人基督教书室找到。

一本好的研读本圣经

今时要查考圣经并且真正从中获益，多数基督徒都还需要一本好的研读本圣经。给华人读者的好消息是，现在我们终于有一本真正扎实的研读本圣经：《新译本：研读版》（环球圣经公会出版 http://www.thirdmill.org/store/shopexd.asp?id=92

可在Third Millenlium Ministries eStore找到)

这本刚出炉的研读本圣经还结合了新译本及翻译自The Spirit of the Reformation Study Bible的查经笔记。当中收编了十多位华人作者的文章，同时纳入了新教信仰告白中的精选。(这些都由我亲自校对及修订过，并且校对了所有中文文章和66卷经书中7卷经书的脚注。)

 The Spirit of the Reformation Bible (由Richard Pratt博士编)延续了「日内瓦圣经」的传统，根据圣经教导的教义总原则来解释圣经——这是研读本圣经中罕见的。

我自己用了相当的另一本圣经：The Reformation Study Bible – English Standard Version，由R.C.Sproul编 (www.prpbooks.com或www.ligonier.org)。

这两本圣经都是The New Geneva Study Bible (New King James Version) (《新日内瓦研读版圣经》新英皇钦定本)的修订本。

换言之，以下四本是非常好的英语版圣经：

1. The Reformation Study Bible (我所选用的版本)

2. The Spirit of the Reformation Study Bible

3. ESV Study Bible (最普遍、也最昂贵)

4. New Geneva Study Bible (已绝版)

查经指引

最有效的查经方法就是使用查经指引，它会强迫你深究所读的经文。这方法叫

“归纳式查经”，它的好处是，正如刚才说，会逼使我们去读经文、再细读，再更深入的去读圣经经文，而不是以个人的感受、理解和喜好来定夺经文的意思。我读大学时，这类查经指引给我很大帮助，其英文版至今仍继续出版，并给人不折不扣的灵命操练，是市面上最好的查经工具：

Search the Scriptures (IVP)

http://www.christianbook.com/Christian/Books/product?item_no=811201#curr

虽然中文译本已经断版，但我有一位好友正一步一步把它翻译出来。请浏览：

守诚斋《研经日课》http://peddrluo.blogspot.com/2007_12_30_archive.html

Search the Scriptures是最富挑战性的查经指引之一，它的确是不折不扣的灵命“操练”。它对每一节经文都备有两条问题，而这两条问题又再细分为一些子问题。若你真正深究那节经文，同时也完整回答那两条问题，就等于写了一篇好文章，并且完成了一篇简短的讲道！这本书教你用三年时间去读完整本圣经。

若你不打算参加这类查经奥运会，你或许需要一位私人教练，先教你做一些伸展运动！以下这一本就教你用四年时间读完整本圣经：

This Morning with God (IVP)

http://www.amazon.com/This-morning-God-daily-devotional/dp/0877846758

中文译本：《清晨静思主话》（香港：种籽出版社）差不多绝版！我会尝试尽力去找，但恐怕找不到整套书。

另一套查经指引系列是Navpress’LIFECHANGE SERIES。我自己已用了当中两本。正如Search the Scriptures一样，你要回答书中的问题，这逼使你必需深究经文。书中预留了较多的空白位置给你填写答案，方便了我们这班要求书中附带活页纸的现代和后现代读者！

予小组或主日学使用的录像课程

在今天的时代，教会、主日学、团契和小组都倾向“纵容”基督徒，给信徒想要的，而不是给他们所需要的。幸好我们不是活在40年前，而是活在21世纪——市面上有许多现成而且踏实的主日学/小组录像课程，又附有讨论指引，方便我们随时使用。

以下两个机构推出的资源内容既丰富又精彩：

 Ligonier Ministries – www.ligonier.org

Third Millennium Ministries – www.thirdmill.org

Ligonier是R.C.Sproul博士 (基督徒哲学家和神学家) 的教导事工，他的录像优点在于：他把艰深的教义解释得明白易懂，深入浅出，例如：他最喜欢探讨上帝的圣洁，有人也认为他把豫定论解释得非常清楚。此外，他按照圣经书卷写了几本查经系列的书。

Third Mill是Richard Pratt博士的教导事工 (Pratt和Sproul二人同样定居于美国佛罗里达州奥兰多市)。Pratt于哈佛大学取得旧约博士学位，并是威斯敏特神学院的毕业生，于归正神学院 (奥兰多) 任教了数年，现受呼召为第三世界提供神学院的教学资源。Third Mill的录像课堂约25分钟 (适合主日学或小组使用！)，跟Ligonier的课程时间大致相同。你可从以下网址下载Third Mill的课程：

http://thirdmill.org/seminary/download.asp/site/iiim/category/download

从Pratt博士的著作Designed for Dignity (中文版现于Third Mill书店有售)，你可看出他的精彩教导。他从圣经角度讨论“自我形象”的问题，按历史时序带你游走旧约人物的故事当中！既是查考圣经，又是查考教义主题，而且环环相扣，互相呼应！http://www.thirdmill.org/store/shopexd.asp?id=83

还有好消息：Third Mill课程现提供中文旁述及中文译本，你眼看到的是Pratt博士的面孔，听的却是国语 (普通话)！华语事工部的总干事是陈彪牧师，他于奥兰多华人福音教会牧会。他教会有一位长老更开始了华人 (归正) 福音神学院 (Chinese (Reformed) Evangelical Seminary) 网上课程。

我个人所教导的课程可用作深入研经的资料，以普通话(有些以广东话)教授。当中有不少课程可于以下网址找到：www.ccntv.org (请浏览“教育窗口”)。想使用我的课程数据，请浏览麦城华人基督教会 (www.madisonccc.org) 的网上图书馆，可找到神学导论的59个课堂–虽然只是导论，但这是我到目前为止最完整的课程。不妨当它是一碟巨型头盘！一定会让你欲罢不能。

祝你学习愉快！愿上帝使你长久有用并且长久用你。

我深信我们应以“永久有用”为目标，不是吗？

勿將靈修與義行混淆

Don’tConfuse Spirituality with Righteousness

作者: R.C. Sproul   譯者: Maria Marta

http://www.ligonier.org/blog/dont-confuse-spirituality-righteousness/

https://plus.google.com/u/0/106695469993489516884/posts/c4PPfxWATcE

在我剛信主成為基督徒時，我首次體驗到基督教團體的優先考慮事項。我很快了解到，我每天應該有靈修時間，即一段留給讀經和祈禱的時間。大家認為我應該返教會，我應該擁有一種虔誠，不詛咒、不喝酒、不抽煙等行為是明顯的證據。我完全不知道合乎聖經的義遠遠超越這些行為。然而，和大多數剛信主的基督徒一樣，我學會強調這種虔誠。我的私人信件采用一種新的語言表達形式，讀起來像讀新約書信的書頁。我也很快學會在日常會話中使用基督教行話。我不是「告訴」人某事，而是與他們「分享」。每一次碰到的好運都是「神所賜的福」，我發覺不以屬靈腔調作點綴，我幾乎不能說話。

然而，不久我便發現基督徒的生活遠不止每天靈修和讀聖言。我意識到上帝所希望的更多。祂希望我們在信心和順服中成長；我們不只能渴奶，也能吃乾糧。我還發現，基督教行話不管對非基督徒還是對基督徒來說，幾乎都是一種毫無意義的交流方式。與尋找真敬虔相比，我對模仿亞文化術語更感興趣。 

我的錯誤是將靈修與義行混淆。我也發現我並非惟一一個犯這樣錯誤的人。我讓那些將方法與目標相混淆的人給迷住了。靈修可能是義行的便宜替代品。

多年來一直有許多年輕的基督徒問我如何更屬靈或更虔誠。難得有認真的學生問：「請指教我如何成為義。」 我想知道，為什麼人人都想屬靈？靈修的目的是什麼？虔誠有何用處呢？

靈修和虔誠本身並非目標。事實上，除非它們是更高目標的媒界方法，否則它們是毫無價值的。這個更高的目標必須超越靈修而達到義。

屬靈操煉對成全義至關重要。聖經學習、禱告、參加教會聚會、傳福音等對基督徒的成長是必要的，但這些都不能作為最終目標。沒有靈修，我們無法成全義。更「屬靈」是有可能的，至少表面上如此，但不能實現義。

耶穌是一個禱告的人。祂的禱告生活穩定而強有力。祂是一個擁有豐富聖經知識的人。祂顯然精通上帝的話語。祂很屬靈。然而祂的屬靈不僅僅是表面的。祂自身的內在生命在外在的順服、順服至死中表露出來。

那麼，什麼是義呢？最簡單答案是：義乃是行上帝眼中看為正確的事。這是個簡單的定義，其背後的意義無疑要複雜得多。成為義就是做上帝呼召我們做的事。要達到真正的義的要求是如此之大，如此之多，以致在這世上從來沒有人完美地成全上帝的義，它包括遵行上帝全備的旨意。

Don’t Confuse Spirituality with Righteousness

FROM R.C. Sproul

When I first became a Christian I was introduced to the priorities of the Christian community. I learned quickly that it was expected of me that I have a daily devotion time, a time reserved for Bible reading and prayer. I was expected to go to church. I was expected to have a kind of piety that was evident by not cursing, not drinking, not smoking, and the like. I had no idea that biblical righteousness went far beyond these things. However, like most new Christians, I learned to emphasize such things. My personal letters took on a new pattern of language. They began to sound like pages from New Testament epistles. I soon learned to use Christian jargon in my everyday speech. I didn’t “tell” anybody anything, I “shared” it with them. Every good fortune was a “blessing,” and I found I could hardly speak without sprinkling my sentences with spiritual platitudes.

Soon, however, I found that there was more to the Christian life than daily devotions and sanctified words. I realized that God wanted more. He wanted me to grow in my faith and obedience, to go beyond milk to the meat. I also discovered that Christian jargon was an almost meaningless form of communication, both to non-Christians and Christians alike. I found myself more interested in echoing a subculture’s lingo than in finding true godliness.

My error was this: I was confusing spirituality with righteousness. I also discovered that I was not alone in this. I was caught up with a crowd who confused the means with the end. Spirituality can be a cheap substitute for righteousness.

Over the years I’ve had many young Christians ask me how to be more spiritual or more pious. Rare has been the earnest student who said, “Teach me how to be righteous.” Why, I wondered, does anybody want to be spiritual? What is the purpose of spirituality? What use is there in piety?

Spirituality and piety are not ends in themselves. In fact they are worthless unless they are means to a higher goal. The goal must go beyond spirituality to righteousness.

Spiritual disciplines are vitally necessary to achieve righteousness. Bible study, prayer, church attendance, evangelism, are necessary for Christian growth, but they cannot be the final goal. I cannot achieve righteousness without spirituality. But it is possible to be “spiritual,” at least on the surface, without attaining righteousness.

Jesus was a man of prayer. His prayer life was intense and powerful. He was a man of vast knowledge of the Scriptures. He obviously mastered the Word of God. He was spiritual. But His spirituality was not merely a surface thing. His inner life displayed itself in outward obedience, obedience even unto death.

What is righteousness? The simplest answer to that question is this: Righteousness is doing what is right in the sight of God. This is a simple definition that is far more complex under the surface. To be righteous is to do everything that God calls us to do. The demands of true righteousness are so great and so many that none of us ever in this world achieves it perfectly. It involves following the whole counsel of God.