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2020-04-11


對教義漠不關心Indifferenceto Doctrine

作者:Burk Parsons  譯者: Maria Marta

恰當學習教義,是一件非常不容易的事。學習教義需要時間,肯下苦功,還要恒切禱告。由於這些原因,許多人不學習教義。有些人不學習教義,因為他們認為這是專業人士的事,甚至有些牧師不學習教義,因為他們認為這只是學者的事。還有另一些人不學習教義,因為他們對教義漠不關心。他們滿足於靈奶的喂養,僅知道基本信仰,在很大程度上他們對追求信仰教義性的幹糧無動於衷。

我很難容忍自己和其他基督徒對待教義的冷漠態度。對關乎我們所信之事漠不關心,那是很可悲的,我們怎能對那些能夠拯救或譴責我們靈魂的重要真理無動於衷呢?   一位清教徒牧師說的好: 「冷漠是異端之母」。倘若我們對教義變得不感興趣,我們很快就會對聖經變得無所謂,最終也會對上帝冷漠疏離。

1929年,梅晨 (J. Gresham Machen) 離開一度持守純正教義的普林斯頓神學院,並在費城建立威斯敏斯特神學院。梅晨和和其他一些人之所以離開,原因不僅是普林斯頓存在自由主義神學的傾向,也不僅是教職人員否認某些歷史上公認的教義。從根本上說他們離開是因為普林斯頓神學院越來越忽視教義本身。梅晨曾寫道:「對教義無所謂,就不會有信仰英雄了」。

若教義無關緊要,就沒有什麽事是重要的了。我們生活在一種經常提倡冷漠的文化環境當中,許多教會支持這種冷漠,因為她們認為,教義難明,不吸引人,使人分裂。不錯,教義的確實區分真基督徒和假基督徒。但教義也使人合一,因為藉著上帝的聖靈,只有合乎聖經的正統的認信教義才能夠一群可憐的罪人合一,以致於我們有一位主,一個信仰,一種洗禮 (弗四5)

在許多情況下,人們對教義漠不關心是因為他們沒有受到如何學習聖經的教導,或者他們受到那些誤解重要教義的人教導。但是許多教會人不明白符合聖經的教義,僅僅是因為他們從未真正去學習。倘若教會必須明白和認信純正的教義,拒絕不符合聖經的教義,消除不符合聖經的預設和教義上的誤解,首先我們務必要為我們漠視教義的態度悔改。沒有純正的教義,我們注定要失敗。


Indifference to Doctrine
by Burk Parsons

The proper study of doctrine is not easy. It takes time, a lot of hard work, and much prayer. For those reasons, many people don’t study doctrine. Others don’t study doctrine because they think it is just for professionals, and even some pastors don’t study doctrine because they think it is just for scholars. Still, there are others who don’t study doctrine because they are indifferent to it. They are content with being fed milk and knowing only the basics of the faith, but they are largely apathetic to pursuing the doctrinal meat of the faith.

I find it hard to tolerate this kind of indifference in myself and in other Christians. Indifference when it comes to what we believe is deplorable, for how can we be indifferent to those vital truths that can save or damn our souls? As one Puritan pastor said, “Indifference is the mother of heresy.” If we become indifferent about doctrine, we will soon become indifferent about Scripture and eventually indifferent about God.

In 1929, J. Gresham Machen left the once doctrinally sound Princeton Theological Seminary to help establish Westminster Theological Seminary in Philadelphia. Machen and the men who left with him departed not simply because of Princeton’s liberal theological drift and not simply because its faculty denied certain historic confessional doctrines. They left Princeton, fundamentally, because of the growing lack of regard for doctrine itself. “Indifferentism about doctrine makes no heroes of the faith,” Machen wrote.

If knowing doctrine doesn’t matter, then nothing really matters. We live in a culture that often promotes indifference, and many churches have subscribed to this indifference because, they argue, doctrine is difficult, doctrine isn’t attractional, and doctrine divides. It’s true—doctrine does divide true Christians from false Christians. But doctrine also unites because by the Spirit of God, the orthodox confessional doctrines of Scripture alone can unite a bunch of wretched sinners so that we might have one Lord, one faith, one baptism (Eph. 4:5).

In many cases, people are indifferent to doctrine because they have not been taught how to study the Bible or because they have been taught by those who have misunderstood important doctrines. But many in the church do not understand biblical doctrines simply because they have never really studied them. If the church is to understand and confess sound doctrine, reject unbiblical doctrines, and dispose of unbiblical presuppositions and doctrinal misunderstandings, we must begin by repenting of our indifference to doctrine. Without sound doctrine, we are doomed.

Dr. Burk Parsons is editor of Tabletalk magazine and serves as senior pastor of Saint Andrew’s Chapel in Sanford, Fla. He is editor of Assured by God: Living in the Fullness of God’s Grace. He is on Twitter at @BurkParsons.



2020-03-31


免於恐懼Freedomfrom Fear

作者: Burk Parsons  譯者:  Maria Marta  

世界是个危险的地方,充满危机和凶险的人。危难、艰辛、陷阱潜伏在每个角落。身为基督徒,我们明白这一点,因为我们知道罪及其后果是如何进入世界的。

許多沒有宗教信仰的人或無神論者都不願意承認邪惡的存在,或人有罪。然而,當遭到恐怖分子襲擊或發生災難時,他們都會脫口而出:「邪惡的行為」或「邪惡的人」。他們沒有用自己的語言解釋這個世界的不幸和悲劇;  因此,他們必然借鑒聖經的世界觀。只有聖經對邪惡作出條理清楚的解釋,只有上帝的說話告訴我們,我們為何天生懼怕。

我們生來就有恐懼,一進入這世界就哭喊著尋求幫助。即使未出生的嬰兒,被墮胎者在安全、受保護的母親子宮裏撕裂時,他們也會經歷強烈的恐懼。小孩子怕黑,會想要一盞夜燈來安慰他們自己。我們不僅害怕最嚴重的災難降臨到我們和我們周圍的人,而且我們也害怕我們可能會經歷所有相對較小的悲劇和苦難。

恐懼是一種原始情緒,它的感染力是如此的強大,以致可以對我們的心靈造成巨大的創傷。問題是,我們該如何應對恐懼? 我們設法隱藏我們的恐懼,在恐懼的泥沼中打滾,表現得我們好像沒有恐懼,抑或竭力以頑強的意志來面對我們的恐懼?  又或者我們轉向上帝?  惟有轉向上帝,我們才聽見祂說: 「不要懼怕」。然而,上帝命令我們不要害怕,不是讓我們忽視我們的恐懼,也不是讓我們以頑強的意志戰勝恐懼,而是因為祂已經應許: 「我與你同在。」 因為耶和華與我們同在,祂教導我們唯獨敬畏祂。只有當我們敬畏上帝時,其他的恐懼才開始消失。

我們清楚知道我們唯獨藉著信心與基督聯合,和依靠聖靈住在基督裏面,這就是懼怕上帝與敬畏上帝的區別。這就是懼怕每一種可能的危險和信靠掌管主權的上帝之間的區別,上帝永遠不會離開我們或拋棄我們。聖靈是我們的安慰者,祂使我們從恐懼中得釋放,因為將我們握在掌心的那一位拯救了我們。因此我們能與約翰牛頓頌唱:「浩瀚大恩典教導我心敬畏,  解除我心恐懼」;與馬丁·路德高歌:「群魔雖然環繞我身,向我盡量施侵淩, 我不懼怕,因神有旨,真理必使我得勝。」


Freedom from Fear
by Burk Parsons

The world is a dangerous place, full of perilous things and unsafe people. Dangers, toils, and snares lurk around every corner because evil is real. As Christians, we understand this because we know how sin and its consequences entered the world.

Many nonreligious or atheistic people do not want to admit that evil exists or that men are sinful. Yet, when terrorists strike or calamity happens, they are quick to speak of “acts of evil” or “evil people.” They have no words of their own to account for the miseries and tragedies in this world; therefore, they must borrow from our biblical worldview. Only Scripture provides a coherent explanation for evil, and God’s Word alone tells us why we are naturally afraid.

We are born with fear, coming into this world crying out for help. Even unborn babies experience intense fear when abortionists tear them apart in the once safe, protected wombs of their mothers. Young children are afraid of the dark and want a nightlight to comfort them. We are afraid not only of the worst catastrophes befalling us and those around us, but we are also afraid of all the comparatively smaller tragedies and hardships that we might experience.

Fear is a primal emotion so powerful that it can wreak havoc on our hearts. The question is, What do we do with our fears? Do we wallow in the mire of fear, act as if we have no fear, attempt to hide our fear, or try to face our fears with sheer tenacity? Or do we turn to the Lord? Only when we turn to the Lord do we hear Him say, “Do not fear.” However, the Lord commands us not to fear not so that we might ignore our fears or overcome them by sheer willpower but because He has promised, “I am with you.” Because the Lord is with us, He has taught us to fear Him alone. All other fears begin to fade away only when we fear the Lord.

Knowing that we are united to Christ by faith alone and indwelt by the Spirit is the difference between being afraid of God and fearing God. It is the difference between being afraid of every possible danger and trusting our sovereign God who will never leave us or forsake us. The Holy Spirit, our Comforter, liberates us to walk in freedom from fear because we have been rescued by the One who holds us in the palm of His hand. That is why we can sing with John Newton, “’Twas grace that taught my heart to fear, and grace my fears relieved,” and with Martin Luther, “And though this world, with devils filled, should threaten to undo us, we will not fear, for God hath willed His truth to triumph through us.”


2019-01-31


古老異端的五個新要點FiveNew Points of Old Heresy

作者: Burk Parsons  譯者: Maria Marta

每個人都有自己的信條。即使那些聲稱他們「唯一的信條是基督」的基督徒也有一條信條,因為就在他們開始解釋他們對基督的信仰的那一刻,他們實際上在背誦他們關於基督的信條。事實上,沒有信條是不可能的。因此,問題是:  我們的信條是否經過謹慎制定並記錄下來,是否合乎聖經和正統教義,並得到教會先輩們的確認?  或者我們的信條是建立在我們自己的權威和聰明的發明之上,總是按照我們讀到的最新互聯網帖文,或按照我們自己對教義的突發奇想而改變。

如果我們確實是基督徒,我們就會關心我們所相信的,因此,我們會關心信條中所認信的,因為我們所相信的是一種依據,以此判斷我們是否合乎聖經正統,是否是異教徒。歷史上的改革宗信經和信條總結並系統地闡明上帝話語對我們的教導,其最終的目的是使我們能榮耀上帝,以祂為樂,直到永遠。如果我們關心我們所相信的,我們就會關心教會歷史上的信經和信條,我們就會關心四百年前荷蘭發生的事,以及改革宗教會是如何作出回應的。

雅各布斯•阿米念(Jacobus Arminius)教授於1609年去世後,他的學生們采納了他的一些觀點,並加上許多他們自己的觀點,以抗議改革宗教會長期以來確立的教義。這些抗議者或抗辯派(Remonstrants)起草了與改革宗教會在教義上存在分歧的五點意見。他們的五要點其實並不新鮮。它們同樣是一些穿著十七世紀裝束的老伯拉糾異端。為了回應抗辯派的非正統的教義陳述,多特會議於1618-1619年在德雷赫特 (簡稱多特) 召開,目的是打擊他們的錯誤教導。會議擬定出多特信經,它與比利時信條(1561)、海德堡要理問答(1563) 的信仰準則一致。這些文獻稱為三項聯合信條,改革教會在幾個世紀以來一直由衷地肯定這些文獻,為的是讓教會能夠繼續認識和敬拜那一位按照祂的形象創造我們的獨一真神,而非我們在我們的心中制造出來的神。

Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, senior pastor of Saint Andrew’s Chapel in Sanford, Fla., and a Ligonier Ministries teaching fellow. He is cotranslator and coeditor of A Little Book on the Christian Life by John Calvin.

Five New Points of Old Heresy
by Burk Parsons

Everyone has a creed. Even those Christians who claim that their “only creed is Christ” have a creed, because the very moment they begin to explain what they believe about Christ, they are in fact reciting their creed about Christ. In truth, it’s impossible not to have a creed. So, the question is this: Is our creed carefully formulated and written down, biblically and doctrinally orthodox, and attested to by faithful forefathers of the church? Or is it based on our own authority and clever invention, always changing according to the last internet post we read or according to our own doctrinal whims?

If indeed we are Christians, we will care what we believe and, therefore, what we confess in our creed, for what we believe is the very basis of whether we are biblically orthodox or whether we’re heretics. The historic Reformed creeds and confessions summarize and systematically articulate what the Word of God teaches us, to the end that we might glorify God and enjoy Him forever. If we care about what we believe, we will care about the historic creeds and confessions of the church, and we will care about what happened in the Netherlands four hundred years ago and how the Reformed church responded.

After the death of professor Jacobus Arminius in 1609, his students took some of his thoughts and many of their own and protested the long-established doctrines of the Reformed church. These protesters, or Remonstrants, drafted five points of doctrinal disagreement with the Reformed church. Their five points were nothing new. They were some of the same old Pelagian heresies dressed in seventeenth-century garb. In response to their unorthodox doctrinal formulations, a synod was held in Dordrecht in 1618–19 to combat their false teaching. The synod produced the Canons of Dort, which are consistent with the Belgic Confession (1561) and the Heidelberg Catechism (1563). These documents are known as the Three Forms of Unity, and the Reformed church has heartily affirmed them through the centuries to the end that the church might continue to know and worship the one, true God who made us in His image, and not the god we made in ours.

2018-11-15


福音是什麼?Whatis the Gospel?

作者: Burk Parsons   譯者/校對者: Maria Marta/誠之  

十九世紀偉大的普林斯頓神學家賀治(Charles Hodge)說,「福音是如此簡單,連小孩子都能明白,福音是如此深奧,即使是最聰明的神學家,他的研究永遠也論述不完福音的豐盛。」福音是我們所信之事的絕對根本。福音是我們作為基督徒的核心。然而,許多認信的基督徒卻難以回答這個問題:「福音是什麼?」 在我授課的時候,我非常驚訝,有如此之多的學生對這個問題竟然無法提供合乎聖經的準確解釋,更重要的是,他們不能解釋「福音不是什麼。」 如果我們不知道「福音是什麼?」,我們就是所有人之中最可憐的一個-----因為我們不僅不能在傳福音中宣講福音,以致罪人得救,而且,實際上可能連我們自己都未曾得救。

在我們這時代,在教會內外有無數的假福音存在。大多數基督教電視台所播放的,和基督教書店裏所寫的,完全混淆了福音的信息,因此他们是在變造另一個福音,也就是根本不是福音。英國牧師雷歷(J. C. Ryle)寫道,「既然撒但不能破壞福音,牠索性就通過加添、刪除、替代等慣用技倆來中和福音的果效。」重要的是我們要明白,不能僅僅因為牧師在談論耶穌、十字架、和天堂,就意味著他在傳講福音。不能僅僅因為每個拐角處有間教會,就意味著福音在每個拐角處被傳講。

從根本上說,福音是消息。福音是一個好消息-----關於我們三位一體的上帝為祂的子民完成救贖的好消息:父上帝差遣祂的兒子耶稣,道成肉身來到世間,活出完美的生命,成全了律法,獻上犧牲的祭,滿足上帝對我們的忿怒,使我們不需面對地獄的永刑,因此耶穌代贖了我們的罪;父上帝又透過聖靈的大能,使耶稣從死裏復活。這是上帝拯救罪人的勝利宣告。儘管耶穌基督的這些呼召:「背起他的十字架,來跟從我」;「當悔改,信福音」;「否定自己」;「遵守我的命令」,是直接跟隨著福音宣告的必要命令,但是這些命令本身並不包含在耶穌完成救贖這好消息之內。福音不是一種要人更努力去接近上帝的召喚;福音是最重要的消息,是關於上帝為了我們的益處,如何使萬事都一同效力。福音是好消息,不是好建議或好指南,正如梅晨(J. Gresham Machen)所寫的:「我首先需要的不是勸勉,而是福音,不是拯救我自己的指示,而是知道上帝如何拯救我。你有沒有什麼好消息?這是我問你的問題。」

本文原刊於TableTalk 雜誌 20151月號


What is the Gospel?
by Burk Parsons

The great nineteenth-century Princeton theologian Charles Hodge said, “The gospel is so simple that small children can understand it, and it is so profound that studies by the wisest theologians will never exhaust its riches.” The gospel is absolutely fundamental to everything we believe. It is at the very core of who we are as Christians. However, many professing Christians struggle to answer the question: What is the gospel? When I teach, I am astounded by how many of my students are unable to provide a biblically accurate explanation of what the gospel is, and, what’s more, what the gospel is not. If we don’t know what the gospel is, we are of all people the most to be pitied—for we not only can’t proclaim the gospel in evangelism so that sinners might be saved, but we in fact may not be saved ourselves.

In our day, there are countless counterfeit gospels, both inside and outside the church. Much of what is on Christian television and on the shelves of Christian bookstores completely obscures the gospel, thereby making it another gospel, which is no gospel whatsoever. English pastor J.C. Ryle wrote, “Since Satan cannot destroy the gospel, he has too often neutralized its usefulness by addition, subtraction, or substitution.” It is vital we understand that just because a preacher talks about Jesus, the cross, and heaven, does not mean he is preaching the gospel. And just because there is a church on every corner does not mean the gospel is preached on every corner.

Fundamentally, the gospel is news. It’s good news—the good news about what our triune God has accomplished for His people: the Father’s sending His Son, the incarnate Jesus Christ, to live perfectly, fulfill the law, and die sacrificially, satisfying God’s wrath against us that we might not face hell, thereby atoning for our sins; and raising Him from the dead by the power of the Holy Spirit. It is the victorious announcement that God saves sinners. And even though the call of Jesus to “take up your cross and follow me,” “repent and believe,” “deny yourself,” and “keep my commandments” are necessary commands that directly follow the proclamation of the gospel, they are not in themselves the good news of what Jesus has accomplished. The gospel is not a summons to work harder to reach God; it’s the grand message of how God worked all things together for good to reach us. The gospel is good news, not good advice or good instructions, just as J. Gresham Machen wrote: “What I need first of all is not exhortation, but a gospel, not directions for saving myself but knowledge of how God has saved me. Have you any good news? That is the question that I ask of you.”


¿Qué es el Evangelio?
Por Burk Parsons

El teólogo de Princeton gran siglo XIX Charles Hodge dijo: "El evangelio es tan simple que los niños pequeños pueden entender, y es tan profundo que los estudios realizados por los teólogos más sabios nunca agotan sus riquezas." El evangelio es absolutamente fundamental para todo lo que creemos. Está en el corazón mismo de lo que somos como cristianos. Sin embargo, muchos cristianos profesantes se esfuerzan por responder a la pregunta: ¿Qué es el evangelio? Cuando enseño, estoy sorprendido por cómo muchos de mis alumnos son capaces de dar una explicación bíblicamente exacta de lo que es el evangelio, y, lo que es más, lo que el evangelio no lo es. Si no sabemos lo que es el evangelio, somos de todos los hombres los más dignos de lástima, ya que no sólo no podemos proclamar el evangelio en la evangelización para que los pecadores puedan ser salvos, sino que en realidad no podemos ser salvos nosotros mismos .

En nuestros días, hay un sinnúmero de evangelios falsificados, tanto dentro como fuera de la iglesia. Gran parte de lo que está en la televisión cristiana y en los estantes de las librerías cristianas oscurece completamente el evangelio, por lo tanto haciéndolo otro evangelio, que no es evangelio de ninguna manera. El Pastor Inglés JC Ryle escribió: "Puesto que Satanás no puede destruir el evangelio, que con demasiada frecuencia ha neutralizado su utilidad mediante la adición, sustracción o sustitución." Es vital que entendemos que sólo porque un predicador habla de Jesús, la cruz, y el cielo, no significa que él está predicando el evangelio. Y sólo porque hay una iglesia en cada esquina no significa que el evangelio es predicado en cada esquina.

Fundamentalmente, el evangelio es noticia. Son buenas noticias – las buenas nuevas de lo que nuestro Dios trino ha logrado para Su pueblo: el Padre enviando a Su Hijo, Jesucristo encarnado, para vivir perfectamente, cumplir la ley, y morir con sacrificio, satisfaciendo la ira de Dios contra nosotros para que no enfrentemos el infierno, por tanto expiando de ese modo nuestros pecados; y resucitándole de los muertos por el poder del Espíritu Santo. Es el anuncio victorioso de que Dios salva a los pecadores. Y a pesar de que el llamado de Jesús a "tomar tu cruz y sígueme", “arrepentíos y creed,” “negarse a sí mismo,” y “guardan mis mandamientos” son mandamientos necesarios que siguen directamente de la proclamación del Evangelio, no son en sí mismos la buena noticia de lo que Jesús ha logrado. El evangelio no es una citación que trabajar más para llegar a Dios; es el gran mensaje de cómo Dios obró todas las cosas para ayudar a bien, para llegar a nosotros. El evangelio es una buena noticia, no un buen consejo o buenas instrucciones, tal como J. Gresham Machen escribió: “Lo que necesito en primer lugar no es la exhortación, sino un evangelio, no instrucciones para salvarme a mí mismo, sino el conocimiento de cómo Dios me ha salvado. ¿Tienes alguna buena noticia? Esa es la pregunta que te hago.”

2018-09-05


已然未然TheAlready and the Not Yet

作者: Burk Parsons  译者: Duncan Liang

这世界不是我们的家,但将来是。我们在这悲惨世界上过日子,迫切等候新天新地,天天紧紧抓住这应许:“看哪,神的帐幕在人间。祂要与人同住,他们要作祂的子民;神要亲自与他们同在,作他们的神。神要擦去他们一切的眼泪,不再有死亡,也不再有悲哀、哭号、疼痛,因为以前的事都过去了。”(启21:3-4)我们是天路客,走在回家的路上,为着一个我们从未去过的地方思乡心切。我们是外人、客旅、寄居的,住在异乡,那在我们前面去了的那一位,为我们得着了天上国民的身份,祂现在坐在父的右边,要再来审判、征服、让万有完满。

在这世界上我们有苦难,但耶稣说,“你们可以放心,”——不是因为我们要最终胜过这世界,完全改变这世界,适应这世界,或变得爱上这世界——而是因为耶稣宣告说:“我已经胜了世界。”(约16:33)因此,我们在已然和未然之间,在我们的主已经宣告那已经成就的和那尚未显明的之间等候。但我们的等候不会徒然,这也不是一种被动或孤立的等候。我们而是等候我们的新郎为祂的荣耀,从各族各方各民招聚祂的新妇。我们等候,带着盼望,积极投身神的使命,在耶稣基督的教会里过共同体的生活。因基督是世界的光,我们这些因信,唯独因信与祂联合的人是在祂里面。这样,基督呼召我们出黑暗,入祂奇妙的光明,然后马上就差派我们重新进入这黑暗,在众目睽睽的世人面前,用我们的言行发光。当世人看见我们的好行为,当世人听见我们宣告这荣耀的福音,全世界的选民,基督的新妇就要荣耀我们在天上的父。

虽然全然撤退,离开这世界,有时看起来是一件吸引人的事,主却从未给我们这种选择(林前5:910)。而是当我们在这罪的世界上生活,活在罪身之内,我们却是基督的使者,走在前往应许之地的路上。当我们这些天路客回到家,耶稣要擦去我们眼中一切的眼泪——不仅我们哀伤的眼泪,还有我们喜乐的眼泪——因为若不是这样,我们在祂面前永远敬拜祂的时候就绝不能看见祂了。


The Already and the Not Yet
by Burk Parsons

This world is not our home, but it will be. We live out our days in this sad world eagerly awaiting the new heaven and new earth, clinging daily to this promise: “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Rev. 21:3–4). We are pilgrims on our journey home, and we are homesick for a place we have never been. We are foreigners, aliens, and strangers in a strange land whose citizenship in heaven is secure in the One who has gone before us, who is seated at the right hand of the Father, and who is returning to judge, to conquer, and consummate.

In this world we will have tribulation, but “take heart,” Jesus said—not because we will eventually overcome the world, completely change the world, get used to this world, or come to love the world—but because Jesus declared, “I have overcome the world” (John 16:33). And so, we wait between the already and not yet, between what our Lord has declared is already true and what has not yet been revealed. However, our waiting is not in vain, nor is it a passive waiting or an isolated waiting. Rather, we wait for our Groom so that He might gather His bride from every tribe, tongue, and nation for His glory. We wait with hopeful expectation, with active participation in the mission of God, and in community with the church of Jesus Christ. For Christ is the light of the world, and we who are united to Him by faith—and by faith alone—are in Him. As such, as soon as Christ calls us out of darkness and into His marvelous light, He sends us back into the darkness to shine in both word and deed before the watching world. As the world sees our good works and as the world hears our proclamation of the glorious gospel, the elect bride of Christ from around the world will glorify our Father in heaven.

Although withdrawing entirely from the world often seems attractive, the Lord never gives us that option (1 Cor. 5:9–10). Rather, as we live in this world of sin and in these bodies of sin, we are ambassadors of Christ on our journey to the promised land. When we pilgrims arrive home, Jesus will wipe away every tear from our eyes—not just our tears of sadness, but our tears of joy—for otherwise we would never be able to see Him face-to-face as we worship Him forever coram Deo.

2018-06-22


基督徒乃是門徒Christians Are Disciples

作者:  Burk Parsons    譯者: Maria Marta

世界各地有許多人聲稱自己是基督徒。 事實上,如果我們要問我們團體裏的人是否是基督徒,他們當中的許多人都會迅速用力地回答「是」。然而,如果我們同樣問這些人他們是否是耶穌基督的門徒,他們中的許多人可能不會快速回答,而那些誠實的人不得不承認他們實際上不是耶穌基督的門徒。

區別基督徒與門徒的二分法是有問題的。 盡管許多人不願意聽,許多牧師也未能傳講,但基督徒和耶穌基督的門徒是沒有區別的。 基督徒乃是門徒。門徒是一個信靠基督,並按著這種信靠生活,在耶穌基督的恩典和知識上長進的人(彼後三18)。耶穌基督的呼召清楚明確:「若有人要跟從我,就當捨己,背起他的十字架來跟從我」(太十六24)。如果我們真的信靠基督,我們就會跟從祂,如果我們不跟從祂,我們就不是信靠祂。 同樣,如果我們知道福音,我們就會力求行事為人與基督的福音相稱(腓一27;  如果聖靈住在我們裏面,我們就會順著聖靈行事(加五25;  如果我們與基督聯合,我們就會在基督裏結果子(約十五1-11;  如果我們愛基督,我們就會遵守基督的命令(約十四15; 如果我們因信,唯獨藉著信心得稱為義,我們的信心就不會孤單無伴,就會活出信心、悔改、善行的生活,這種生活是基督預先安排要我們過的(弗二8-10;  雅二14-26)。

耶穌在大使命中呼召我們要去使萬民作祂的門徒。使人作門徒的呼召不僅包括傳福音,看見失喪的人被聖靈重生,並唯獨依靠恩典,唯獨藉著信心與基督聯合,而且還包括要努力確保這些與基督聯合的人在基督裏作門徒。 從許多方面說來,這是教會------包括我們這些當地教會和世界各地的宣教領域-------的不忠心之處。 我們(透過聖靈的工作)使許多人歸正,使許多人成為忙碌的教會工人,但我們卻沒有忠心於使人作門徒的偉大任務。 我們這些蒙上帝主權恩典成為門徒的人,蒙呼召要依靠上帝的恩典,透過上帝福音的大能,到我們的家、我們的教會、我們的社區、世界各地使人作門徒。願一切榮耀歸給上帝。

本文原刊於Tabletalk雜誌2018年六月號 

Christians Are Disciples
by Burk Parsons

Throughout the world, there are many people who claim to be Christians. In fact, if we were to ask people in our communities if they are Christians, many of them would respond quickly with an emphatic yes. However, if we were to ask those same people if they are disciples of Jesus Christ, many of them would likely not be as quick to answer, and those who are honest would have to admit that they are in truth not disciples of Jesus Christ.

This dichotomy is problematic. Although many people don’t want to hear it, and while many pastors fail to preach it, there is no distinction between a Christian and a disciple of Jesus Christ. Christians are disciples. A disciple is someone who trusts Christ and who lives his life according to that trust, following Christ and growing in the grace and knowledge of Christ (2 Peter 3:18). His call is clear: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me” (Matt. 16:24). If we are genuinely trusting Christ, we will follow Him, but if we’re not following Him, it means that we don’t trust Him. Similarly, if we know the gospel, we will strive to walk in a way that is worthy of the gospel (Phil 1:27); if the Holy Spirit dwells within us, we will walk in the Spirit (Gal. 5:25); if we are united to Christ, we will bear fruit in Christ (John 15:1–11); if we love Christ, we will obey Christ (John 14:15); if we are justified by faith, and faith alone, our faith will not remain alone but will result in a life of faith, repentance, and good works, which Christ prepared beforehand that we should walk in them (Eph. 2:8–10; James 2:14–26).

In the Great Commission, Jesus calls us to make disciples of all nations. His call to make disciples includes not only evangelism and seeing the lost born again by the Holy Spirit and united to Christ by grace alone through faith alone, but it also includes working to ensure that those who are united to Christ are discipled in Christ. In many ways, this is where the church has not been faithful, both in our local churches and on the mission field around the world. We have made many converts, and we have made many busy church workers, but we have not been as faithful in the great task of disciple-making. We who have been made disciples by the sovereign grace of God are called to go and make disciples in our homes, our churches, our communities, and the nations by the grace of God through the power of the gospel of God and all for the glory of God.



不要害怕做好準備Ready and Not Afraid

作者:  Burk Parsons   譯者: Maria Marta

每當有人問我是做什麽工作的,我都會告訴他們我是一個牧師。當我告訴他們我是牧師時,他們似乎立刻表現出豐富的情感,因為他們試圖決定如何回應。他們的回應各有不同,從恐懼到安慰,從焦慮到歡樂,全取決於他們的屬靈狀態以及他們與基督和教會的關系。有些人試圖盡可能快束改變這個話題,有些人想告訴我關於他們屬靈旅程的一切事,有些人想卸下所有的負擔,有些人談論他們為何離開教會?另一些人則因我們信靠基督的共同信仰而歡喜。但在更多的情況下,當我告訴人們我是牧師時,他們有許多問題-------關於我們的教會、我信什麽、聖經、上帝、人死後等等問題。所有人都有問題。我們本性上是好奇的。在這個多元主義、無神論、懷疑論充斥的時代,許多人都在尋找真理,和人生終極問題的答案。

在某些方面,牧師比其他基督徒有更多的機會宣講、解釋福音,以及做傳福音者、護教者的工作。這是牧師的喜樂之一。就我們所做之工作的本質而言,牧師既是神學家又是護教者。事實上,每一個基督徒都是神學家與護教者。對我們所有人來說,問題在於我們是否是出色的神學家和護教者,和我們是否是嚴肅的學生,認真研讀聖經、神學,和來自聖經的答案。每一個基督徒都被吩咐要常常作好準備,去回答那些問你們為甚麼懷有盼望的人,如彼得命令我們那樣,並且我們決不能忘記我們一定要用「溫柔敬畏」的心作回答(彼前三15)。

當我們在觀看我們的世界的面前做善事 -----不是為了自己得榮耀而讓人看到,而是為了讓世界看到我們的好行為而歸榮耀於我們在天上的父----- 人們自然會問我們為何做我們所做的;為何相信我們所相信的;為何我們懷有盼望。當他們這樣問的時候,我們不必害怕,因為基督已應許聖靈與我們同在,祂會賜給我們勇氣和同情心,使我們在愛中說真理。因為這是我們在世界的黑暗中發光的主要方式之一,並且我們知道,只有聖靈打開人的眼睛,驅逐黑暗,重生他們,人才能看見光,並活在耶穌基督的榮耀之光中。

Ready and Not Afraid
FROM Burk Parsons

Whenever people ask me what I do for a living, I respond by telling them I am a pastor. When I tell them I am a pastor, people appear to be instantly filled with a range of emotions as they try to figure out how to respond. Depending on their spiritual state and their relationship to Christ and the church, their responses range from fear to comfort, from anxiety to delight. Some people attempt to change the subject as quickly as possible, some want to tell me all about their spiritual journey, some want to unload all their burdens, some talk about why they leftˆ the church, and others rejoice in our common faith in Christ. But more oftˆen than not, when I tell people Im a pastor, they have questionsquestions about our church, about what I believe, about the Bible, God, and the aftˆerlife. All people have questions. We are inquisitive by nature. And in this age of pluralism, atheism, and skepticism, many people are searching for truth and the answers to lifes ultimate questions.

In some ways, pastors have more opportunities than other Christians to proclaim and explain the gospel and do the work of an evangelist and apologist. It is one of the joys of being a pastor. By the very nature of what we do, pastors are theologians and apologists. But in truth, every Christian is a theologian and an apologist. The question for all of us is whether we are good theologians and apologists and whether we are serious students of Scripture and the theology and answers that come from Scripture. Every Christian is called to be ready to give an answer for the hope that’s within us, as Peter commands us, and never to forget that we are to give our answers with “gentleness and respect” (1 Peter 3:15).

As we do our good works before the watching world—not to be seen by men in order to get glory for ourselves, but so that the world might see our good works and glorify our Father in heaven—people will naturally ask us why we do all that we do, why we believe what we believe, and why we hold to the hope that is within us. And when they do, we must not be afraid, for Christ has promised that the Holy Spirit is with us to give us the courage and compassion to speak the truth in love. For this is one of the chief ways we shine as lights in the darkness of the world, knowing that people can only see the light if the Holy Spirit opens their eyes, expels the darkness, regenerates their hearts, and makes them alive to the light of the glory of Jesus Christ.

This post was originally published in Tabletalk magazine.


2018-06-04


盼望不再存在時When Hope Is No More

作者:  Burk Parsons 譯者: Maria Marta

人生充滿了失望。 在這墮落的罪惡世界,人令我們失望,我們也讓人失望。 我們讓我們的朋友、我們所愛的人,甚至我們自己失望。我們不僅要面對自己人生中的失望,而且也不由得同情起那些面對失望的我們的朋友和我們所愛的人来。令我們失望的不單單是人。 事也同樣令我們失望。 我們認為會令我們開心的事總讓我們沮喪,我們試圖在人身上找到我們最終的幸福,但總令我們失望。 當我們試圖在自己身上找到最終的幸福和盼望時,情況尤其如此。

那些認為「生命的真諦就是從自己身上挖掘內心的幸福快樂」的人,總會失望。這正是上帝對我們的設計。因為只有當我們對自己切底絕望時,我們才真正盼望在上帝裏面,上帝不會讓人失望,因為祂不能讓人失望。人變得對自己無望是上帝主權的行動,唯獨祂能使我們從對自己存有盼望轉向盼望在祂裏面。盼望是上帝的恩賜禮物。上帝按著自己旨意所喜悅的,在創世之前,選擇將永恒的盼望賜給從各邦國、各支派、各民族、各方言揀選出來的人。全為了上帝的榮耀,以及為了我們永恒和地上的好處,因著上帝的恩典,我們蒙賜盼望,因著上帝聖靈的大能,盼望在我們內面支撐著我們。

上帝所賜給我們的盼望不是一種妄想。它不僅僅是我們人生一切如意順利時所擁有的一種感覺。盼望不是一種性格氣質,也不是一種簡單的自助策略。盼望是一種堅定不移的信念,根植於我們的信仰,充滿我們的內心和一生。盼望不是失望不存在了,而是聖靈的臨在。因此保羅寫道:「盼望是不會令人蒙羞的,因為 神藉著所賜給我們的聖靈,把他的愛澆灌在我們的心裡。」(羅五5;《聖經新譯本》) 然而,盼望是這世上的事。在新天新地,盼望将不存在。在那裏,我們將不再需要任何盼望,我們將擁有我們曾經盼望的一切,因為我們與我們的救主同住和敬拜祂,祂永遠都不會再讓我們面對失望。因此,讓我們不要將最終的盼望寄予在今生的事上,因為我們總會失望,而是將我們每日的盼望寄予在耶穌基督身上,和我們與祂同在的永恒的家園上,在那裏,沒有任何人、任何事會讓我們再次失望。


本文原刊于Tabletalk雜誌2018年五月號  

When Hope Is No More
by Burk Parsons

ife is full of disappointment. In this fallen world of sin, people disappoint us, and we disappoint them. We disappoint our friends, our loved ones, and we even disappoint ourselves. Not only do we ourselves face disappointment in life, we also cannot help but sympathize with our friends and loved ones over the disappointments they face. However, it is not just people that disappoint us. Things disappoint us too. Things we think will make us happy always let us down, and people in whom we try to find our ultimate happiness disappoint. This is particularly the case when we try to find ultimate happiness and hope in ourselves.

Those who think life is all about being happy in themselves by finding happiness within themselves will always be disappointed. That’s precisely how God designed us. For it is only when we become utterly hopeless about ourselves that we really hope in God, and God does not disappoint, because He cannot disappoint. Becoming hopeless about ourselves takes a sovereign act of God, who alone enables us to turn from hoping in ourselves to hoping in Him alone. Hope is a gift from God. Out of the good pleasure of His will, before the foundation of the earth, He has chosen to give eternal hope to those whom He elected from every tribe, tongue, and nation. Hope is given to us by God’s grace, and it is sustained in us by God’s Spirit for our earthly and eternal good and all for God’s glory.

The hope that God gives us is not wishful thinking. It’s not merely a feeling we have when everything is going well in life. It’s not a personality temperament, nor is it simply a self-help strategy. Hope is a steadfast, unwavering conviction rooted in our faith and overflowing into our hearts and minds and all of life. Hope is not the absence of disappointment, it is the presence of the Holy Spirit. For Paul writes, “. . . Hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us” (Rom. 5:5 NASB). However, hope is a thing of this world. It will be nonexistent in the new heaven and new earth. We will no longer have any need for hope there, because we will have everything we ever could have hoped for as we dwell with and worship our Savior, who will never again allow us to face disappointment. Therefore, let us not set our ultimate hope on the things of this life, for we will always be disappointed, but let us fix our daily hope on Jesus Christ and our eternal home with Him where no one and nothing will ever disappoint us again.

Dr. Burk Parsons (@BurkParsons) is editor of Tabletalk magazine, senior pastor 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.



2018-04-22


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.