地球上最危險的地方The Most Dangerous Place OnEarth

作者: Steven Lawson  譯者: Maria Marta 

https://www.ligonier.org/blog/most-dangerous-place-earth/

https://plus.google.com/u/1/106695469993489516884/posts/Ho21uhhnyrg

沒有比直接、簡單易懂地教導「上帝的聖言與死的宗教對抗」的場所更危險的地方了。只要讓死的宗教沈睡在死亡的睡眠之中，一切就會平靜、和平地繼續下去。但當聖經的真理挑戰空洞的宗教時，一場災難性的沖突必然發生。這是因為每當上帝的聖言在敬拜場所（殿）被教導時，地獄就惱火了。聖潔與真理之光一照進黑暗的國度，罪就暴露出來，不潔的靈魂就怒氣沖沖，撒但就暴跳如雷。沒有比真理受到壓制的敬拜場所更大的撒旦據點了。沒有一個地方比那些敬虔但沒有超自然的聖潔與真理之光的人的生活，更能讓撒但深入的挖防護壕溝。但對撒旦王國而言，沒有比穿透性的聖潔與真理之光更具威脅，因為它入侵這些惡魔的堡壘。

「到了迦百農，耶穌就在安息日進了會堂教訓人。 眾人很稀奇他的教訓，因為他教訓他們正像有權柄的人，不像文士。在會堂裡有一個人被汙鬼附著，他喊叫說：  『拿撒勒人耶穌，我們與你有什麼相干？你來滅我們嗎？我知道你是誰，乃是神的聖者！』」（可一21-24）

在迦百農，有一天耶穌正處於這樣一個危險的地方。那裏的猶太教堂是撒旦的立足點。此處有宗教卻沒有悔改;  有儀式卻沒有重生;  有規條卻沒有藉著聖子，主耶穌基督與永活的上帝建立關系。毫無疑問，最反對基督的是一群無情的宗教信徒。他們認為祂的行為是魔鬼所為，指責祂是私生子，誹謗祂，中傷祂，最後把祂釘在十字架上。耶穌迎戰魔鬼，毫不畏懼地將真理推進這個惡魔般的宗教堡壘。隨之而來的是光明與黑暗、真理與謬誤、天堂與地獄、聖潔與非聖潔之間的沖突。

本文摘自Steven Lawson博士的著作《Holy, Holy, Holy: Proclaiming the Perfections of God》。

The Most Dangerous Place On Earth

FROM Steven Lawson

There is no more dangerous place to be than where the direct, straightforward teaching of the Word of God confronts dead religion. As long as dead religion is allowed to sleep the sleep of death, all continues placidly and peaceably. But when the truth of Scripture challenges empty religion, a cataclysmic collision is sure to result. This is because whenever the Word is taught in houses of worship that are devoid of gospel truth, hell is aggravated. As soon as the light of holiness and truth shines into the kingdom of darkness, sin is exposed, unclean spirits are angered, and Satan is provoked. Satan has no greater strongholds than houses of worship where the truth is suppressed. Nowhere is he more deeply entrenched in the lives of people than among those who are religious but who have no supernatural light of holiness and truth. But there is no greater threat to Satan’s kingdom than the penetrating light of holiness and truth as it invades these fortresses of demons.

And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and was teaching. And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. And immediately there was in their synagogue a man with an unclean spirit. And he cried out, saying, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” (Mark 1:21-24)

It was in such a dangerous place that Jesus found Himself one day in Capernaum. The synagogue there was a place where Satan had gained a foothold. It was a place that had religion but no repentance; ritual but no regeneration; rules but no relationship with the living God through His holy Son, the Lord Jesus Christ. Make no mistake, it was a ruthlessly religious crowd that most opposed Christ. They attributed His works to the Devil, accused Him of being born out of wedlock, maligned Him, slandered Him, and ultimately nailed Him to a cross. When Jesus fearlessly advanced with the truth into this bastion of demonic religion, He met the Devil head on. What followed was a clash between light and darkness, truth and error, heaven and hell, and holiness and un-holiness.

This excerpt is taken from Steven Lawson’s contribution in Holy, Holy, Holy: Proclaiming the Perfections of God.

作傳福音者的工作Dothe Work of an Evangelist

作者: Steven Lawson  譯者: Maria Marta

http://www.ligonier.org/blog/do-work-evangelist/

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

保羅在最後一封書信中，指示他親愛有忠心的兒子提摩太：「作傳福音者的工作」（提後四5）。年邁的使徒保羅藉著這些說話，不僅為年輕的提摩太，而且為每一個地方的每一代人，確立了教牧事工的永恒準則。

帶有使徒權柄，這種吩咐的命令就具有約束力了。所有牧者務必作傳福音者的工作。他們務必熱切地宣傳福音的信息，敦促人們唯獨信靠耶穌基督以致得救。那麽，這種牧職性的傳福音（pastoral evangelism）應從哪裏開始呢？

首先，每一個牧者必需對自己傳福音。任何牧者在呼籲人悔改之前，他必須信靠耶穌基督。使徒保羅勉勵提摩太說，「你要謹慎自己，留心自己的教訓。在這些事上要有恆心，因為你這樣作，不但能救自己，也能救那些聽你的人」（提前四16）。也就是說，每個牧師首先必須審察自己的靈魂。一個人傳福音的成效，首先最重要的是，取決於他在恩典中的正確地位。

在改革宗的牧師當中，清教徒巴克斯特（Richard Baxter）對當天其中還有許多未歸正的牧者演說：「要看到恩典的工作在你自己的靈魂裏徹底產生效果。你們要自己謹慎，唯恐你缺乏你所傳給別人的上帝的救恩。」簡單說來，那就是牧師必須擁抱他們所傳講的信息。

司布真（Charles Spurgeon）曾寫道：

「一位沒有神恩賜的牧師，就好比一位被推選去教授光學的盲人，他對光和視力作哲理性的講論，向別人論述，解釋精緻的光影，以及五光十色光線的精妙組合，而他自己卻絕對落在黑暗裡！這種牧師又好比一位啞巴，被高舉登上管理音樂的職位；也好比一個對交響樂和音樂和諧作滔滔講論的聾子！」（摘自《註意！牧師們》，甘霖譯，略有修改）

可悲的是，未歸正的牧師確實存在。馬丁·路德在重生前是神學博士和聖經教授。約翰·衛斯理在歸正前是一個海外傳教士。每一個牧師在能有力地向其他人宣講福音之前，必須確信自己的救恩。

第二，每一個牧師務必向他的家庭宣講福音。在家中傳福音，以帶領他自己的妻子與耶穌基督建立關系為開始。我永遠記得那次長老會議，我們當中的一位牧師分享他妻子在前天晚上歸正的見證。她是教會中最友善的人之一，但我們不知道她還未歸正。這種情況出現過多少次？為此，每一個牧師務必注意他自己妻子的屬靈景況。

同樣，他也務必關注他的孩子。傳福音應及早開始，包括諸如閱讀聖經，要理問答，和家庭靈修等訓練。我信靠基督，是我父親在晚上讀聖經給我聽的結果。此外，在家中傳福音應該包括非正式交談、試探性提問，和在孩子面前有一個前後一致的敬虔生活楷模。

第三、每一個牧師務必傳福音給他的羊群。他必須有一個清醒的認識，不是所有教會成員都是重生的人。每一個牧師的傳福音工作必須以他的講台事工為中心，同時他要定期將福音呈現給會眾，並向他們發出清晰，決定性的呼籲。他務要懇求他的會眾回應福音以致得救。當他為羊群的歸正作出規勸，甚至懇求時，他的聲音應清晰，語氣當急迫。

當然，這種傳福音驅動力不能與濫用和操控的方法相混肴。我決不主張聽眾舉手，走向講台前，機械地重複禱告，然後被宣布得救------整個過程不到5分鐘。但我堅持認為我們所傳講的福音必須令人信服。這過程必須與十字架的大膽宣講；到基督面前的熱情呼籲；懇切的勸說，唯獨藉著信心來回應的敦促同時進行。牧師必須發出要求悔改的福音信息，和對不信之永恒後果的嚴重警告。

第四、每一個牧師務必在社區傳福音。這個策略有別於每單個人的傳福音，這取決於牧師的恩賜和機會。身為一個得人漁夫，他務要到魚的所在地。他必須離開幹旱的陸地，航行到深海，把網撒出。牧師必須冒險進入社區，分享福音，敦促人們相信耶穌基督。社區外展包括搭建與不信者溝通的橋梁。這也許包括在辦公室、餐廳、或住家主持聖經學習活動。它也可能包括在當地電台開播節目，發行報紙，或創建網絡博客。這意味著透過福音的呈現來顯示關懷行動。無論使用什麽策略，取得這樣的進展需要去到未歸正的人當中，坦然地分享基督。

可以恰當地說，最大的喜樂就是認識基督，其次是使人認識基督。願每一個牧師都喜樂地著手進行這份特許的傳福音者的工作。

本文原刊於Tabletalk雜誌。

Do the Work of an Evangelist

FROM Steven Lawson

In his final letter, Paul charges Timothy, his son in the faith, to “do the work of an evangelist” (2 Tim. 4:5). By these words, the aged Apostle establishes the timeless standard for pastoral ministry, not only for young Timothy but for all pastors in every generation and in every place.

With Apostolic authority, this imperative command comes with binding force. All pastors must do the work of an evangelist. They must earnestly proclaim the gospel message, urging people to trust in Jesus Christ alone for salvation. So, where should this pastoral evangelism begin?

First, every pastor must preach the gospel to himself. Before any pastor can call others to repent, he must believe in Jesus Christ. The Apostle Paul exhorts Timothy, saying, “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Tim. 4:16). That is, every preacher must examine his own soul first. The success of one’s evangelism is, first and foremost, dependent upon his right standing in grace.

In The Reformed Pastor, Puritan Richard Baxter addressed the ministers of his day, many of whom were unconverted: “See that the work of saving grace be thoroughly wrought in your own souls. Take heed to yourselves, lest you be void of that saving grace of God which you offer to others.” Simply put, pastors must embrace the very message they preach.

Charles Spurgeon writes:

A graceless pastor is a blind man elected to a professorship of optics, philosophizing upon light and vision, discoursing upon … the nice shades and delicate blendings of the prismatic colours, while he himself is absolutely in the dark! He is a dumb man elevated to the chair of music; a deaf man fluent upon symphonies and harmonies! He is a mole professing to educate eaglets

Sadly, unconverted pastors do exist. Martin Luther was a doctor of theology and professor of Bible before he was born again. John Wesley was an overseas missionary prior to his conversion. Every pastor must be certain of his own salvation before he can powerfully preach the gospel to others.

Second, every pastor must preach the gospel to his family. Evangelism in the home begins with shepherding one’s own wife in her relationship with Christ. I will never forget an elder’s meeting in which one of our pastors shared that his wife had been converted the previous night. She was one of the nicest people in the church, yet, unknown to us, she was unconverted. How often is this the reality? To this end, every pastor must give attention to the spiritual state of his wife.

Similarly, he must give the same attention to his children. This evangelism should begin early and involve disciplines such as Bible readings, catechizing, and family devotions. I came to faith in Christ as a result of my father reading the Bible to me in the evenings. Moreover, home evangelism should include informal conversations, probing questions, and a consistently godly life modeled before the children.

Third, every pastor must preach the gospel to his flock. There must be a sober realization that not every church member is regenerate. Every pastor’s evangelistic work must center in his pulpit ministry as he regularly presents the gospel with clear, decisive appeals. He must implore his congregation to respond to the gospel and be saved. There should be a distinct urgency in his voice as he exhorts, even pleads, for his flock to be converted.

Certainly, this evangelistic thrust is not to be confused with abuses and manipulative methods. I am not contending that people raise a hand, walk an aisle, parrot a prayer, and be declared saved—all within five minutes. But I am insisting that our gospel preaching must be compelling. It must come with bold proclamations of the cross, warm appeals to come to Christ, and passionate persuasions that urge people to respond by faith alone. Pastors must give gospel messages that call for repentance and issue severe warnings of eternal consequences for unbelief.

Fourth, every pastor should evangelize the community. The strategies will differ from one man to the next, depending upon his gifts and opportunities. As a fisher of men, he must go where the fish are. He must leave dry land, sail out into deep waters, and cast his net. Pastors must venture out into the community, share the gospel, and urge people to believe upon Christ. Community outreach involves building bridges to unbelievers. This may include hosting a Bible study in an office, a restaurant, or a home. It can involve a local radio program, a newspaper editorial, or an Internet blog. It means showing acts of mercy with a gospel presentation. Whatever the strategy, making such inroads requires going where unconverted people are and unashamedly sharing Christ.

It has been rightly said that the greatest joy is knowing Christ and the second greatest is making Him known. May every pastor enter joyfully into this privileged task of doing the work of an evangelist.

This post was originally published in Tabletalk magazine.

何為上帝揀選的教義？What Is the Doctrine of DivineElection?

作者: Steven Lawson   譯者: Maria Marta

 http://www.ligonier.org/blog/what-doctrine-divine-election/

https://plus.google.com/u/0/106695469993489516884/posts/G6ok46ccQgL

「上帝作祂想作的事,  和祂所作的事均真實及正確，因為祂這樣作了。」 這種觀念是我們理解聖經的所有內容的基礎，包括上帝揀選的教義。

廣義上，揀選是指這一事實：上帝選擇（或揀選）按著祂認為合適的方式而作萬事。當祂行動，祂這樣作只是因為祂願意而且獨立地選擇行動。上帝根據自己的性情、預定的計劃、與良善的美意，決定做任何祂渴望做的事，沒有壓力或受制於任何外部影響。

聖經一再強調這一點。在創造的行動中，上帝恰好按著祂想創造的方式來作成祂想要的創造（參創一31）。自創造以來，祂主權命令或容許人類歷史上所發生的一切事情，目的是為了完成祂事先設計好的救贖計劃（參賽廿五1；四十六10；五十五11；羅九17；弗三8–11）。

在舊約聖經，上帝為自己揀選一個民族。祂從地上的萬族中揀選了以色列民族（申七6；十四2；詩一0五43；一三五4）。祂揀選以色列民族不是因為他們比任何其他民族更好或更符合願望，而只是因為祂決定選擇他們。用理查德沃爾夫（Richard Wolf）的話來說，那就是「上帝揀選猶太人，那是多麽奇怪啊！」還是不押韻（choose和 Jews）的好，但上帝選擇任何其他的民族也同樣是奇怪的。上帝選擇祂所選擇的民族，完全是因為祂的緣故。

以色列民族並不是聖經中上帝揀選選定的唯一領受者。在新約聖經中，耶穌基督被稱為「我所揀選的」（路九35）。聖天使也被稱為「蒙揀選的天使」（提前五21）。新約信徒被稱為「神所揀選的人」（西三12；參林前一27；帖後二13； 提後二10；提一1；彼前一1；二9；五13；啟十七14），其意思是指教會是那些蒙揀選的人的團體，或「選民」（弗一4）。

當耶穌告訴祂的門徒：「不是你們揀選了我，而是我揀選了你們」（約十五16），祂在強調這一真理。新約聖經一段接一段地重申這一點。使徒行傳十三章48節這樣描述救恩：「凡指定得永生的都信了」。以弗所書一章4–6節指出：「就如創立世界以前，他在基督裡揀選了我們，使我們因著愛，在他面前成為聖潔，沒有瑕疵。 他又按著自己旨意所喜悅的，預定我們藉著耶穌基督得兒子的名分， 好使他恩典的榮耀得著頌讚。這恩典是他在愛子裡賜給我們的。」在寫信給帖撒羅尼迦人的信中，保羅提醒他的讀者，他知道他們是蒙揀選上帝的（帖前一4），他為他們感謝上帝，「因為他從起初就揀選了你們，藉著聖靈成聖的工作，和你們對真道的信心，使你們可以得救」（帖後二13）。上帝的說話非常清晰：信徒是那些上帝在創世前揀選拯救的人。

彼得所指的預知（foreknowledge）（彼前一2）不應與簡單的預見（foresight）相混淆。有些人教導這種觀點：認為上帝在永恒的過去，俯視歷史的長廊，看看誰會回應祂的呼召，然後在回應的基礎上選擇贖回他們。這種解釋使得上帝的決定受制於人的決定，給予人一種只屬於上帝的主權。這種解釋使得上帝變成被動選擇，而不是主動揀選的那一位。它誤解彼得使用預知一詞的方式。在彼得前書一章20節，使徒用預知這個詞的動詞形式，在希臘文中是預測/預言（prognosis），指的是基督。在這個例子中，「預知」的概念當然包括早有計劃的選擇的概念。因此，我們有理由得出結論，當彼得在其他地方將預知應用於信徒時也有同樣情況（參看彼前一2）。

羅馬書第九章亦重申上帝揀選的目的。這裡，上帝揀選的特權清楚顯示在上帝以拯救之愛愛雅各（和雅各的後裔），卻惡以掃（和以掃的家系）的相關論述中。上帝選擇雅各，越過以掃，並非根據雅各或以掃所作的任何事，而是根據祂自己的自由和未受影響的主權目的。對那些可能會抗議的人來說「這是不公平的！」，保羅簡單地問道：「你是誰，竟敢跟　神頂嘴呢？」（第20節）。

更多的聖經段落可以添加到這概觀當中。然而，與上帝聖言一樣清楚的是，人們總是難以接受揀選的教義。原因同樣是，他們允許他們先入為主的觀念，即上帝將會如何行動（乃根據人類的公平定義），來推翻聖經所闡述的上帝主權的真理。

 坦白說，相信揀選的唯一理由，是因為在上帝的話語中清楚發現這項教義。沒有人和沒有人組成的委員會原創這項教義。它如永恒的懲罰的教義，與屬肉體的思维相沖突。未重生之心的情感對它深惡痛絕。因為揀選的真理，如聖三位一體教義和我們的救主神跡性誕生的事實，都是上帝所啟示的，因此我們必須以簡單、無疑的信心擁抱它。倘若你擁有一本聖經，相信它，除了接受它所教導的，你別無選擇。

上帝的聖言描述上帝為：一切受造物的支配者和處置者（但四35；賽四十五7；哀三38）；至高者（詩四十七2；八十三18）；天與地的統治者（創十四19；賽卅七16）；沒有人在祂面前站立得住的那一位（歷下廿6；伯四十一10；賽四十三13）；憑著祂自己的旨意所計劃而行萬事的大能者（弗一11；參看賽十四27；啟十九6）；根據祂自己的喜悅來塑造人的天上的陶匠（羅九18–22）。總而言之，祂是所有人的命運的決定者、斷定者；每個人生命中的每一個細節的支配者（箴十六9；十九21；廿一1；參看：出三21–22；十四8；拉一1；但一9；雅四15）-------另一種真實的表達方式為：「祂是上帝」。

本譯文的聖經經文皆引自《聖經新譯本》。

本文摘錄自《Foundations of Grace》，Steven Lawson著。

What Is the Doctrine of Divine Election?

FROM Steven Lawson

The idea that God does what He wants, and that what He does is true and right because He does it, is foundational to our understanding of everything in Scripture, including the doctrine of election.

In the broad sense, election refers to the fact that God chooses (or elects) to do everything that He does in whatever way He sees fit. When He acts, He does so only because He willfully and independently chooses to act. According to His own nature, predetermined plan, and good pleasure, He decides to do whatever He desires, without pressure or constraint from any outside influence.

The Bible makes this point repeatedly. In the act of Creation, God made precisely what He wanted to create in the way He wanted to create it (cf. Gen. 1:31). And ever since Creation, He has sovereignly prescribed or permitted everything in human history, in order that He might accomplish the redemptive plan that He previously had designed (cf. Isa. 25:1; 46:10; 55:11; Rom. 9:17; Eph. 3:8–11).

In the Old Testament, He chose a nation for Himself. Out of all the nations in the world, He selected Israel (Deut. 7:6; 14:2; Pss. 105:43; 135:4). He chose the Israelites not because they were better or more desirable than any other people, but simply because He decided to choose them. In the words of Richard Wolf, “How odd of God to choose the Jews.” It might not have rhymed as well, but the same would have been true of any other people God might have selected. God chooses whomever He chooses for reasons that are wholly His.

The nation of Israel was not the only recipient in Scripture of God’s electing choice. In the New Testament, Jesus Christ is called “‘My Chosen One’” (Luke 9:35). The holy angels also are referred to as “elect angels” (1 Tim. 5:21). And New Testament believers are called “God’s chosen ones” (Col. 3:12; cf. 1 Cor. 1:27; 2 Thess. 2:13; 2 Tim. 2:10; Titus 1:1; 1 Peter 1:1; 2:9; 5:13; Rev. 17:14), meaning that the church is a community of those who were chosen, or “elect” (Eph. 1:4).

When Jesus told His disciples, “‘You did not choose me, but I chose you’” (John 15:16), He was underscoring this truth. And the New Testament reiterates it in passage after passage. Acts 13:48b describes salvation in these words: “As many as were appointed to eternal life believed.” Ephesians 1:4–6 notes that God “chose us in [Christ] before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved.” In his letters to the Thessalonians, Paul reminds his readers that he knew God’s choice of them (1 Thess. 1:4) and that he was thankful for them “because God chose you as the firstfruits to be saved” (2 Thess. 2:13). The Word of God is clear: believers are those whom God chose for salvation from before the beginning.

The foreknowledge to which Peter refers (1 Peter 1:2) should not be confused with simple foresight. Some teach this view, contending that God, in eternity past, looked down the halls of history to see who would respond to His call and then elected the redeemed on the basis of their response. Such an explanation makes God’s decision subject to man’s decision, and gives man a level of sovereignty that belongs only to God. It makes God the One who is passively chosen rather than the One who actively chooses. And it misunderstands the way in which Peter uses the term foreknowledge. In 1 Peter 1:20, the apostle uses the verb form of that word, prognosis in the Greek, to refer to Christ. In that case, the concept of “foreknowledge” certainly includes the idea of a deliberate choice. It is reasonable, then, to conclude that the same is true when Peter applies prognosis to believers in other places (cf. 1 Peter 1:2).

The ninth chapter of Romans also reiterates the elective purposes of God. There, God’s electing prerogative is clearly displayed in reference to His saving love for Jacob (and Jacob’s descendants) as opposed to Esau (and Esau’s lineage). God chose Jacob over Esau, not on the basis of anything Jacob or Esau had done, but according to His own free and uninfluenced sovereign purpose. To those who might protest, “That is unfair!” Paul simply asks, “Who are you, O man, to answer back to God?” (v. 20).

Many more Scripture passages could be added to this survey. Yet as straightforward as the Word of God is, people continually have difficulty accepting the doctrine of election. The reason, again, is that they allow their preconceived notions of how God should act (based on a human definition of fairness) to override the truth of His sovereignty as laid out in the Scriptures.

Frankly, the only reason to believe in election is because it is found explicitly in God’s Word. No man and no committee of men originated this doctrine. It is like the doctrine of eternal punishment in that it conflicts with the dictates of the carnal mind. It is repugnant to the sentiments of the unregenerate heart. Like the doctrine of the Holy Trinity and the miraculous birth of our Savior, the truth of election, because it has been revealed by God, must be embraced with simple and unquestioning faith. If you have a Bible and you believe it, you have no option but to accept what it teaches.

The Word of God presents God as the controller and disposer of all creatures (Dan. 4:35; Isa. 45:7; Lam. 3:38), the Most High (Pss. 47:2; 83:18), the ruler of heaven and earth (Gen. 14:19; Isa. 37:16), and the One against whom none can stand (2 Chron. 20:6; Job 41:10; Isa. 43:13). He is the Almighty who works all things after the counsel of His will (Eph. 1:11; cf. Isa. 14:27; Rev. 19:6) and the heavenly Potter who shapes men according to His own good pleasure (Rom. 9:18–22). In short, He is the decider and determiner of every man’s destiny, and the controller of every detail in each individual’s life (Prov. 16:9; 19:21; 21:1; cf. Ex. 3:21–22; 14:8; Ezra 1:1; Dan. 1:9; James 4:15)—which is really just another way of saying, “He is God.”

This excerpt is adapted from Foundations of Grace by Steven Lawson.

 上帝為何創造？Why Did God Create?

作者: Steven Lawson 譯者: Maria Marta

http://www.ligonier.org/blog/why-did-god-create/

https://plus.google.com/u/0/106695469993489516884/posts/aZm2sRaDNGj

 上帝為何創造？當然不是因為祂需要（找）人去愛。縱貫永恒的過去，上帝享受祂自己存有內部的完美的愛和親密的交通。神格裏的三個位格-----聖父、聖子、聖靈-----享受完美的關系，彼此完全滿足。因此，上帝既不內心孤獨，也不獨自虛空；祂完全自我補贖（self-satifaction）、自滿自足（self-content）、自我內含（self-contained）。因此，上帝不是因為祂裏面有某些局限而需要創造。相反，祂從無創造一切，目的是彰顯祂的榮耀給祂所喜悅的受造物，好讓他們宣告祂的偉大。創世記記載了上帝的主權以非凡的方式，在祂用說話創造的存有上-----和拯救他們的過程中彰顯出來。

在創世記，摩西首先記載上帝的主權在創造上的驚人表現。上帝不是俯視著時間隧道，觀看宇宙從無中進化出來。祂沒有預見到一個大爆炸，然後采納混沌這一結果作為祂的永恒計劃。相反，上帝有目的地藉其說話從無中創造一切。祂不在任何的威壓之下創造。祂沒有受到任何外部的壓力。相反，祂創造的行動彰顯出祂偉大的帝國主權。沒有外部束縛能置于上帝至高無上的權威之上，撒旦不能，牠的墮落天使也不能，當然世人更不用說了。

平克（A. W. Pink）以引起思考的驚異來描述上帝在創造前的非凡主權：

「在創世記一章1節之前，永恒浩瀚無垠，伸展無涯，那時宇宙還未生出，創造僅存於偉大的造物主的意念之中。上帝以祂至高主權的威嚴獨自存在。我們指的是天地被造之前那段悠悠遠久的時期，那時沒有天使讚美上帝，沒有受造物占據祂的注意力，沒有叛逆者被征服。偉大的上帝單獨處於祂那浩瀚宇宙的萬籟俱寂之中。但即便在那時，倘若可以稱為那時，上帝亦是至高無上的。祂可以按著祂自己的美意創造或不創造。祂可以用這種或那種方式創造；祂可以創造一個或一百萬個世界，誰能抵擋祂的旨意呢？祂可以創造一百萬個不同的受造物，將他們放在絕對平等的位置上，賦予他們相同的才能，將他們安放在同樣的環境當中; 或者，祂可以創造一百萬個互不相同的受造物，不具保留其身份的任何共同之處，又有誰能挑戰祂的權力呢？同樣，倘若祂喜悅，祂就能創造一個無比龐大的世界，以致它的維度完全超出有限的計算範圍; 同樣，倘若祂願意，祂就能創造異常微小的有機體，以致只有用最強大的顯微鏡才能顯示出它的存在，讓肉眼能觀察得到。祂擁有至高無上的主權，一方面，創造出撒拉弗，燃燒著圍繞在祂的寶座，不停且特別地讚美祂；另一方面，微小的昆蟲在出生的同時就死去了。倘若大能的上帝選擇在祂的宇宙有一個巨大的等級，從高貴的天使到爬行的爬蟲，從旋轉的世界到流動的原子，從宏觀領域到微觀領域，而不是使萬物千篇一律，有誰能質疑祂主權的喜悅呢？」

上帝在創造上的主權的輝煌彰顯，是祂主權掌管救恩計劃的啟蒙書。上帝, 在創造的第一天命令有光，很快就命令福音之光照進靈性盲目的罪人的黑暗心中。上帝，在第二天將水分開，亦會促成一道使自己與罪人分隔的無邊鴻溝。上帝，在第三天使天下的水都聚在一處，將會把罪人聚在一起歸給自己。上帝，在第四天創造了太陽、月亮、星星，將會無所不能地創造得救的信心。上帝，在第五天了創造動物王國，將會恩慈地差遣祂的兒子去作上帝的羔羊，除去世人的罪孽。上帝，在第六天創造了亞當和夏娃，很快會在罪人裡面重新塑造祂的形象。在對失喪之人（包括男女）的拯救中，上帝白白的恩典將完成第二部創世記。

本文摘錄自《Foundations of Grace》，Steven Lawson著。

Why Did God Create?

FROM Steven Lawson

Why did God create? Certainly not because He needed someone to love. Throughout all eternity past, God enjoyed perfect love and intimate communion within His own being. The three persons of the Godhead—Father, Son, and Spirit—enjoyed perfect relationships and completely fulfilled one another. Thus, God was not inwardly lonely or personally empty; He was entirely self-satisfied, self-content, and self-contained. So God did not create because of some limitation within Himself. Instead, He created everything out of nothing in order to put His glory on display for the delight of His created beings and that they might declare His greatness. The book of Genesis records God’s extraordinary display of sovereignty in speaking creation into being—and in saving it.

In Genesis, Moses first recorded the stunning demonstration of God’s sovereignty in creation. God did not look down the tunnel of time and see the universe evolve out of nothing. He did not foresee a big bang and then adopt the chaotic results as His eternal plan. To the contrary, God intentionally spoke into being everything out of nothing. He was under no coercion to create. There was no external pressure upon Him. Rather, His act of creation magnificently displayed His imperial sovereignty. No outside restraints can be placed upon God’s supreme authority, not by Satan and his fallen angels, and certainly not by mere men.

A. W. Pink writes with thought-provoking wonder of the extraordinary sovereignty of God before creation:

In the great expanse of eternity, which stretches behind Genesis 1:1, the universe was unborn and creation existed only in the mind of the great Creator. In His sovereign majesty God dwelt all alone. We refer to that far distant period before the heavens and the earth were created. There were then no angels to hymn God’s praises, no creatures to occupy His notice, no rebels to be brought into subjection. The great God was all alone amid the awful silence of His own vast universe. But even at that time, if time it could be called, God was sovereign. He might create or not create according to His own good pleasure. He might create this way or that way; He might create one world or one million worlds, and who was there to resist His will? He might call into existence a million different creatures and place them on absolute equality, endowing them with the same faculties and placing them in the same environment; or, He might create a million creatures each differing from the others, and possessing nothing in common save their creaturehood, and who was there to challenge His right? If He so pleased, He might call into existence a world so immense that its dimensions were utterly beyond finite computation; and were He so disposed, He might create an organism so small that nothing but the most powerful microscope could reveal its existence to human eyes. It was His sovereign right to create, on the one hand, the exalted seraphim to burn around His throne, and on the other hand, the tiny insect which dies the same hour that it is born. If the mighty God chose to have one vast graduation in His universe, from loftiest seraph to creeping reptile, from revolving worlds to floating atoms, from macrocosm to microcosm, instead of making everything uniform, who was there to question His sovereign pleasure?

God’s dazzling display of sovereignty in creation was a primer on His right to rule in matters of salvation. God, who commanded the light to appear on day one of creation, soon would order gospel light to shine into the darkened hearts of spiritually blind sinners. God, who separated the waters on day two, would cause an infinite chasm to separate Himself from sinners. God, who gathered the waters together on day three, would gather sinners to Himself. God, who created the sun, moon, and stars on day four, would omnipotently create saving faith. God, who began to create the animal kingdom on day five, would graciously send His Son to be the Lamb of God to take away sin. God, who created Adam and Eve on day six, would soon re-create sinners into His image. His free grace would perform the second Genesis in the salvation of lost men and women.

This excerpt is taken from Foundations of Grace by Steven Lawson.

上帝在宇宙中的救贖計劃的重頭戲The Centerpiece of God’s Saving Purpose in the Universe

作者: Steven Lawson     翻译: Maria Marta 

http://www.ligonier.org/blog/centerpiece-gods-saving-purpose-universe/

https://plus.google.com/u/1/106695469993489516884/posts/T9NfvptL1bm

「恩典教義」（doctrine of grace）是神學中一個有凝聚力的系統，在恩典的教義裡，上帝的主權在蒙揀選的罪人的救恩中清晰展現地出來。恩典教義不僅從微觀和宏觀這兩個角度承認，上帝掌管所有的人類歷史，而且它亦顯示上帝主權性地施行祂的救贖恩典。從創世記到啟示錄，聖經都在著重描寫，上帝絕對決定性地施予祂的憐憫。聖經亦顯示，在創立世界以前，上帝揀選那些祂將要拯救的人，並按時成就祂的拯救計劃。

使徒保羅清晰地宣告在人類的救恩中的上帝的主權恩典。保羅寫道，上帝從永恒揀選、定旨、決定、計劃拯救一些罪人。揀選就是選擇，上帝選擇那些將拯救的人。他寫道：「因為他對摩西說：『我要憐憫誰，就憐憫誰；我要恩待誰，就恩待誰。』這樣看來，既不是出於人意，也不是由於人為（『人為』原文作『奔走』或『奔跑』），只在於那憐憫人的　神」（羅九15–16）。也就是說，為了章顯祂的榮耀，上帝決定那些祂將會拯救的人：「就如創立世界以前，他在基督裡揀選了我們，使我們因著愛，在他面前成為聖潔，沒有瑕疵。 他又按著自己旨意所喜悅的，預定我們藉著耶穌基督得兒子的名分」（弗一4–5）；「神所愛的弟兄們，我們知道你們是蒙揀選的」（帖前一4）；「上帝從起初就揀選了你們，藉著聖靈成聖的工作，和你們對真道的信心，使你們可以得救」（帖前二13）；「神救了我們，以聖召呼召我們，不是按照我們的行為，卻是按照他自己的計劃和恩典；這恩典是在萬世以前，在基督耶穌裡賜給了我們的」（提後一9）；和「神的僕人、耶穌基督的使徒保羅（這是為著　神選民的信心，和那合乎敬虔真理的知識；」（多一1）。

使徒彼得和使徒約翰明確地教導，上帝在其選民的救恩中擁有同樣的至高主權。彼得寫道：「耶穌基督的使徒彼得，寫信給那分散在本都、加拉太、加帕多家、亞西亞、庇推尼寄居的人」（彼前一1）；「所以弟兄們，要更加努力，使你們所蒙的呼召和揀選堅定不移」（彼後一10）。使徒約翰也寫道：「你看見的那獸，先前在、現今不在、將來要從無底坑上來，然後走向滅亡。住在世上的人，凡是名字在創世以來沒有記在生命冊上的，看見了那先前在、現今不在、將來還要出現的獸，就都要驚奇。」（啟十七8）。

在這一神學系統中，上帝的榮耀是中心。象每一顆行星圍繞著熾熱的太陽旋轉那樣，每一項主權恩典的真理都圍繞著這個定點-------上帝的榮耀。無與倫比、擁有支配地位的上帝位於這個神學宇宙的中心點。上帝在顯示其恩典時，要成為讚美的主要對象，是真理這一太陽系的能量。就象指南針總是指向北方那樣，恩典的教義總是向上指向上帝榮耀的崇高之處。

什麽是上帝的榮耀？聖經以兩個主要方式講述上帝的榮耀。首先，上帝本身的固有榮耀是上帝所有的美善與屬性的總和。這就是上帝-------祂無限偉大。榮耀（kabod, 希伯來文）在舊約聖經裡的原意是「重量」、「重要」、「重要意義」，它表示某物體令人震驚的威嚴壯麗，如熾熱的太陽，或一個國王所顯示的皇家威嚴。因此，榮耀是用來描繪上帝親自向人啟示的威嚴榮美與令人敬畏的榮光。

在新約聖經裡，表示「榮耀」的詞是Doxa（希臘語）,   其意思是對某事物的「意見」或「估量」。在用於某人的聲譽時，其意思是「重要」、「偉大」、「名譽」、或「重要」等。上帝的固有榮耀是對受造物所啟示的，祂的偉大的神聖屬性。它包括上帝的偉大,   和向罪人,  特別是把人從罪中拯救出來時所彰顯的威嚴。沒有人能在上帝的固有榮耀上增添什麽。上帝是這樣一位神：從不減少、從不增加、始終如一、主權掌管、無所不知、無所不能、無所不在、全然真實、無限智慧、滿有慈愛、滿有恩典、滿有憐憫、公義與憤怒。上帝喜悅讓祂的受造物知道祂的固有榮耀。

其次，聖經也說到將榮耀歸給上帝，或給予上帝應得的榮耀。榮耀（Doxa）亦與讚美上帝的表達有關,   發出頌讚是以上帝至高威嚴的啟示為基楚的。對上帝所彰顯的完美的唯一正確回應是,   必須歸榮耀歸給上帝。人必須把上帝的名應得的榮耀歸給祂。人必須把完全屬於上帝的敬拜歸給祂。上帝彰顯自身的固有榮耀,   為的是讓人將榮耀歸回給祂。人在救恩中越多看到上帝的固有榮耀,  人就越歸榮耀給上帝。

這就是上帝在宇宙中的救贖計劃的重頭戲:  啟示和彰顯自己的榮耀。這就是上帝存在的中心:  為了自己的榮耀，熱切追求彰顯自己的榮耀。這亦應是每個人生活的中心:   宣揚上帝的榮耀,   也就是說要注視和愛慕上帝的榮耀。這是救贖每個失落的罪人的首要任務:  啟示上帝的榮耀，以致罪人在上帝的榮耀中滿有喜樂。保羅這樣寫是不足為奇的：「因為萬有都是本於他，倚靠他，歸於他。願榮耀歸給他，直到永遠。阿們」（羅十一36）。

本譯文所引用的經文均出自聖經新譯本。

本文摘錄自《Foundations of Grace》, Steven Lawson著。

The Centerpiece of God’s Saving Purpose in the Universe

FROM Steven Lawson

The doctrines of grace are a cohesive system of theology in which the sovereignty of God is clearly displayed in the salvation of elect sinners. Not only is God acknowledged to reign over all of human history, both micro and macro, but He is also seen to be sovereign in the dispensing of His saving grace. From Genesis to Revelation, God is emphatically represented in Scripture as being absolutely determinative in bestowing His mercy. He is shown as choosing before the foundation of the world those whom He will save and then, within time, bringing it to pass.

The Apostle Paul clearly announced God’s sovereign grace in man’s salvation. He wrote that, from eternity, God chose, willed, decided, and planned to save some sinners. To elect is to choose, and God chose who would be saved. Paul wrote: “For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy” (Rom. 9:15–16). “This is to say, God decides whom He will save in order to display His glory: “He chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption through Jesus Christ, according to the purpose of his will” (Eph. 1:4–5); “For we know, brothers loved by God, that he has chosen you” (1 Thess. 1:4); “God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth” (2 Thess. 2:13); God “saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Tim. 1:9); and “Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect” (Titus 1:1).

The Apostle Peter and John taught precisely the same supreme authority of God in the salvation of His elect. Peter wrote: “Peter, an apostle of Jesus Christ, to those who are elect exiles of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1); and “Therefore, brothers, be all the more diligent to make your calling and election sure” (2 Peter 1:10). The Apostle John wrote: “The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on the earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come” (Rev. 17:8).

In this system of theology, the glory of God is central. As every planet revolves around the blazing sun, every truth of sovereign grace rotates around this one fixed point—the glory of God. The unrivaled pre-eminence of God stands at the focal point of this theological universe. That God is to be the chief object of praise in the display of His grace is what energizes this solar system of truth. As the compass always points north, so the doctrines of grace constantly point upward toward the lofty heights of the glory of God.

What is God’s glory? The Bible speaks of God’s glory in two primary ways. First, there is the intrinsic glory of God, which is the sum total of all His divine perfections and attributes. It is who God is—His infinitely vast greatness. Glory in the Old Testament kabod originally meant “heaviness,” “importance,” or “significance.” It came to represent the stunning magnificence of certain objects, such as the blazing sun or the regal majesty displayed by a king. Hence, glory came to be used to describe the magnificent splendor and awesome radiance of God Himself revealed to man. In the New Testament, the word for “glory” is doxa, which means “an opinion” or “an estimate” of something. When used of someone’s reputation, it means “importance,” “greatness,” “renown,” or “significance.” God’s intrinsic glory is the revelation of the greatness of His divine attributes to His creatures. It involves God’s greatness and grandeur being manifested to sinners, especially in the salvation of man from sin. No one can add anything to God’s intrinsic glory. God is who He is, never diminishing, never increasing, forever the same, the sovereign Ruler, all-knowing, all-powerful, all-present, all-true, allwise, loving, grace-giving, merciful, righteous, and wrathful. It is this intrinsic glory that God delights in making known to His creatures.

Second, the Bible also speaks of the ascribed glory of God, or the glory that is given to Him. Doxa also has to do with expressing praise to God based upon the revelation of His supreme majesty. The only rightful response to the display of God’s perfections must be to give Him glory. Man must bring the praise due His name. Man must give the worship that belongs exclusively to Him. The display of God’s intrinsic glory causes man to give ascribed glory to God. The more man beholds God’s intrinsic glory in salvation, the more man ascribes glory to God.

This, then, is the centerpiece of God’s saving purpose in the universe—the revelation and magnification of His own glory. This is what is at the very center of God’s being—the passionate pursuit of displaying His own glory for His own glory. This is what should be at the center of every human life—the promotion of the glory of God, that is, beholding and adoring His glory. This is what is primary in the salvation of every lost sinner—the revealing of the glory of God so that sinners might rejoice in the glory of God. No wonder Paul writes: “For from him and through him and to him are all things. To him be glory forever. Amen” (Rom. 11:36).

This excerpt is taken from Foundations of Grace by Steven Lawson