圣经教义 – 救赎论

OUTLINE FOR CHAPTER VI  第六章 救赎论的大纲

SOTERIOLOGY 救赎论

I. Repentance.  壹.悔改
A. Citation. 引文
B. Explanation. 解释-悔改
C. Manifestation. 悔改的显现
D. Condition. 导致悔改的条件
E. Definition. 定义

II. Faith.  贰. 信
A. Citation. 引文
B. Explanation. 解释-信是什麽。
C. Donation. 馈赠-信是神所赐的
D. Centralization 信的中心焦点
E. Production. 信的结果

III. Regeneration. 叁. 重生
A. Citation. 引言
B. Explanation. 解释重生
C. Compulsion. 重生的必要
D. Condition. 重生的条件

IV. Justification. 肆. 称义
A. Citation. 引文
B. Explanation. 解释称义
C. Condition. 称义的条件
D. Illustration. 称义的例证
E. Manifestation. 称义的彰显

V. Sanctification. 伍. 成圣
A. Citation. 引文
B. Explanation. 解释成圣
C. Condition. 成圣的条件
D. Definition. 成圣的定义

VI. Adoption. 陆. 得儿女的名份
A. Citation. 引文
B. Explanation. 解释
C. Origination. 起源
D. Consummation. 实现完成
E. Manifestation. 得儿女名份的表现

VII. Redemption.  柒. 赎回/买赎
A. Citation. 引言
B. Explanation. 解释

VIII. Prayer.  捌. 祷告
A. Affirmation. 一些确认
B. Delineation. 祷告的写照
C. Explanation. 什麽是祷告
D. Stimulation. 为什麽要祷告
E. Illustration. 祷告的例证示范
F. Regulation. 祷告有何规定
G. Condition.  如何蒙应允
H. Limitation. 祷告受限的原因
I. Mediation.  双方之间的中介

Chapter VI 

SOTERIOLOGY

Soteriology is the doctrine of salvation.

I. REPENTANCE

A. Citation.

“In those days came John the Baptist, preaching in the wilderness of Judaea, and saying, Repent ye: for the kingdom of heaven is at hand” (Matt. 3:1, 2). “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matt. 4: 17). Paul testified “both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21). “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Rev. 3:19). See also Mark 6:12; Luke 24:47; Acts 2:38; 11:18; 26:20; II Peter 3:9.

To those who say that repentance is not to be preached today, and that it is not essential for salvation, we point out that repentance was preached by John the Baptist, the Lord Jesus Christ, and the Apostle Paul. Repentance was proclaimed before Pentecost, at Pentecost, and afterPentecost. “Except ye repent, ye shall all likewise perish” (Luke 13:5).

第六章

救赎论

救赎论是论到关于救赎的教义。

壹。悔改。

A.引文。
（马太福音3:1-2）“在那些日子裡，有施洗的约翰出来、在犹太的旷野传道、说：天国近了、你们应当悔改”。…（马太福音4:17） “从那时候耶稣就传起道来、说、天国近了、你们应当悔改”。…（使徒行传20:21）“保罗对犹太人和希腊人都作过见证，要他们悔改归向　神，信靠我们的主耶稣”。 （启示录3:19）“凡我所疼爱的、我就责备管教他．所以你要发热心、也要悔改”。又见马可福音6:12; 路加福音24:47; 使徒行传2:38; 11:18; 26:20; 彼得后书3:9。

对于那些说现在不要再传讲悔改的人，对那些说悔改在救恩上不重要的人而言，我们要指出事实，施洗约翰`主耶稣基督和使徒保罗都传讲要悔改。悔改的教导在五旬节之前，在五旬节期间，和在五旬节之后都被宣告出来。 “你们若不悔改，都要如此灭亡”（路加福音13:5）。

B. Explanation.

B。 解释悔改是什麽？

1. It Is Not Reformation. Repentance is wholly an inward act of the mind. To many people it means to turn away from their sins, but if that were so, this would be reformation. Repentance is not doing something, as an act, for no man is saved because he gives up something. A man can turn away from his sins and still not be a Christian.

1.悔改不是改革。悔改完全是一个心意的内在行为。很多人以为悔改是指转离他们的罪行，但如果是这样的话，这将会是一种改革。悔改不是做某件事，好像一个行为那样，因为没有任何人是因为放弃什麽而得救的。一个人可能离弃他的罪行，但仍然不是基督徒。

2. It Is Not Contrition. By this we mean that repentance is not agony of the soul for sin. Many folk in jail are sorry. Are they sorry for their crime? No. They are sorry because they were caught. We believe, however, that in a genuine case of repentance, the sinner will be sorry for his sin. Just being sorry for sin is not repentance, but it can lead to repentance. “Godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death” (II Cor. 7:10).

2.悔改不是悔不当初。这个意思是说悔改不是灵魂为罪懊恼。许多被关在监狱裡的人为他们所犯的罪感到难过。他们为自己的罪行忧伤吗？不，他们是感到遗憾，遗憾他们被抓到了。我们相信在真实的悔改裡，人是会为他的罪而忧伤懊悔的。若只是为罪而忧伤懊悔，那不是悔改，但那可能导致悔改。 “因为依着神的意思忧愁，就生出没有后悔的懊悔来，以致得救；但世俗的忧愁是叫人死。”（哥林多后书7:10）。

3. It Is Not Penance. Penance is an expression of sorrow (by some act) that is done to pay for sin; it is something like a punishment.

3.悔改不是懊悔苦行。懊悔苦行是悲伤的一种表达（藉着某种行为）去为罪赔偿；那像是一种自我惩罚。

4. It Is a Change of Mind. The literal meaning of repentance is “after-thought” or “reconsideration.” By “change of mind” we do not mean a “change of opinion”; a “change of mind” is the substitution of a new mind for the old. It is new in character. True repentance is a change of mind which will lead to a change of action, but let us be warned that it is possible to have a change of action without a change of mind. A good example of repentance is found in Mathew 21:28, 29:
“But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went.”

Before anyone can be saved there must be repentance. There must be a change of mind about many things: sin, self, God and Jesus Christ. “The servant of the Lord” must instruct “in meekness . . . those that oppose themselves; if God peradventure will give repentance to the acknowledging of the truth” (II Tim. 2:25).

Making it a little stronger, repentance means not only a change of mind; it is the taking of one’s stand against himself and the placing of himself on the side of God. Thus, repentance is self-judgment.

4. 悔改是一个心意的改变。悔改的字面意思是“后来想”或“重新考虑”。…“心意的改变”并不是指“看法改变”;…. “心意改变”是用新心灵代替旧心灵。它是换上新人。真正的悔改是一种心意的改变，那心意的改变会导致行为的改变；但我们要注意，人可能有行为的改变却没有心意的改变。在马太福音21:28-29中可以看到一个悔改的好例子：
“有一个人，他有两个儿子、他对大儿子说：我儿、你今天到葡萄园裡去作工。大儿子回答说:我不去。但后来自己懊悔，就去了。”

任何人在他能得救之前，一定先要有悔改。对许多的事情一定有心意的改变：对罪，对自己，对神和对耶稣基督。 （提摩太后书2:25）“然而主的僕人… 要温温和和的.. 善于教导、存心忍耐、用温柔劝戒那抵挡的人．或者　神给他们悔改的心、可以明白真道。”

说得更重一些，悔改不仅意味着心意的改变; 更是站在与自己对立的一边，将自己放到与神同一边的位置上。因此，悔改是‘自我审判’。

C. Manifestation.

1. Change in the Intellect.

2. Change of Feeling.

3. Change of Will.

4. Change of Action.

C.悔改的显现。

1.在智识上改变。

2.感觉的改变。

3.心意的改变。

4.行动的改变。

D. Condition.

1. Through the Goodness of God. “Despisest thou the riches of his goodness and forbearance and long suffering; not knowing that the goodness of God leadeth thee to repentance?” (Rom. 2:4). See also II Peter 3:9.

2. Through the Gospel of God. “Now when they heard this, they were pricked in their hearts, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for [because of] the remission of sins, and ye shall receive the gift of the Holy Ghost. . . . Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:37, 38, 41).

3. Through the Scriptural Teaching. “The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth” (II Tim. 2:24, 25).

4. Through the Chastisements of God. “Repent; or else I will come unto thee quickly and will fight against them with the sword of my mouth” (Rev. 2:16). See also Revelation 2:5; 3:3; Hebrews 12:6-11.

D.导致悔改的条件。

1.透过神的恩慈。（罗马书2:4） “还是你藐视他丰富的恩慈、宽容、忍耐、不晓得他的恩慈是领你悔改呢．“。另见彼得后书3:9。

2.透过神的福音信息。（使徒行传2:37-38,41） “众人听见这话、觉得扎心、就对彼得和其馀的使徒说、弟兄们、我们当怎样行呢？。彼彼得说、你们各人要悔改、奉耶稣基督的名受洗、叫你们的罪得赦、就必领受所赐的圣灵．。 。 。 。于是领受他话的人、就受了洗．那一天、门徒约添了三千人。”。

3.透过圣经的教导。（提摩太后书2:24,25）。 “然而主的僕人不可争论、只要温温和和的待众人、善于教导、存心忍耐、用温柔劝戒那抵挡的人。或者　神给他们悔改的心、可以明白真理．“

4.透过神的惩罚。 “你当悔改、若不悔改、我就快临到你那裡、用我口中的剑、攻击他们。“（启示录2:16）。参见启示录2:5; 3:3; 希伯来书12:6-11。

E. Definition.

Repentance is the work of God which results in a change of mind in respect to man’s relationship to God. It is neither sorrow nor penance, though penitent sorrow may lead to a change of mind.Repentance is always an element of saving faith.

E.悔改的定义。

人能悔改是神做的工，导致人对于自己与神的关係上有一个心灵的改变。悔改既不是悲伤也不是懊悔/忏悔，虽然悔悟的悲伤可能引导到心灵的改变。 悔改一直是得救信仰上的一个成份元素。

II. FAITH

A. Citation.

“The gospel of Christ … is the power of God unto salvation to every one that believe. . . . For therein is the righteousness of God revealed from faith to faith: as it is written, the just shall live by faith” (Rom. 1:17). “We conclude that a man is justified by faith without the deeds of the law” (Rom. 3:28). See also Matthew 9:22; Acts 26:18; Romans 4:5; II Corinthians 5:7; Ephesians 2:8; Hebrews 11:6; James 5:15; I Peter 1:5.

贰。信 （信心/相信）

A.引文。

（罗马书1:16-17）“基督的福音本是　神的大能、要救一切相信的 ……因为　神的义就是藉着这福音显明出来，本于信而归于信，正如经上所记：“义人必因信得生。“。“因此我们认定（所以我们得出结论）、人称义是因着信、不在乎遵行律法”（罗马书3:28）。又见马太福音9:22; 使徒行传26:18; 罗马书4:5; 哥林多后书5:7; 以弗所书2:8; 希伯来书11:6; 雅各书5:15; 彼得前书1:5。

B. Explanation.

B.解释- 信是什麽。

A good definition of faith is: confidence in others; reliance upon testimony. True faith is composed of the following:

信的一个很好的定义是：对别人的信心; 依赖见证。真实的信包括以下这些：

1. Knowledge. One must be informed before he can have faith. This is true in the things of man, as it is in Christ. It is impossible to have faith in Christ without the Word. “Faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Sometimes we may ask for more faith, but this is out of order. To increase one’s faith, one has only to read more of the Word of God. Before a person can have faith, he must know it exists.

2. Belief. The second element of faith is belief. Everyone knows what belief means, that is, to accept it as the truth. People can know that there is a Saviour by the name of Jesus, and believe that He can save. Yet, this is not saving faith. To have faith in a chair, one must know that it exists, and believe that it can hold him up. Still this is not complete faith in the chair, until the third element is involved, and that is:

3. Trust. Trust is essential to faith in anything. It is most essential in saving faith. It is one thing to know that Christ died, and believe it; it is quite another thing to trust Him, the dying and resurrected Saviour, for salvation. Let us take the chair again for example: One can know that a chair exists, and believe that it can hold him up, but faith in that chair is not exercised until he sits in it. Are you completely trusting Christ for your salvation?

4. Recumbency. This means to wholly rely upon Christ. When one lies upon the bed, he fully relaxes upon it and rests. When we put our trust in Him, we should rely upon Him and rest.

1.知识。在一个人能信之前，他必须先有所听闻。在人的事上真是这样，在基督裡的信也是如此。若没有神的话语（道），人是不可能在基督裡有信心的。 “信道是从听道来的、听道是从基督的话来的”（罗马书10:17）。有时我们可能会求更大的信心，但这顺序不大对。若想要增加自己的信心，人必须要先多去了解神的话语（圣经）。在一个人能有信心之前，他必需要先知道所信的确实存在。

2.相信。信的第二个要素是相信。每个人都知道相信是什麽意思，那就是，接受它如你接受真理那样。人们能知道有一位救主名叫耶稣，并且相信祂能救人。然而，这个知道并不是得救的信。比如，想要对一把椅子有信心，你必需知道这椅子存在，并且相信它能够支撑住你。然而，在第三个要素还没有加进来之前，你对这椅子的信还仍然不完全。而这第3个元素是：

3.信任。要在任何东西/任何事有信心的话，信任是必须要有的。在得救的信心上这是最不可缺的。知道基督死了是一回事，而相信基督的为你死是另一回事;  信靠这位死了又复活的救主来得到救恩，又是另一回事。让我们再用那椅子来做例子吧：你可以知道有一把椅子存在，并且相信它可以完全撑住你，但在那椅子上的信心并没有被运用，要直到你坐在这椅子里才算。… 你是完全的信任耶稣基督`让祂担负你的救赎吗？

4.依靠。这意味着完全的依靠基督。当一个人躺靠在床时，他能在床上完全放鬆并且休息。当我们将信任放在主基督身上时，我们应该依靠祂而安歇。

C. Donation.

1. By God the Father. “I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Rom. 12:3).

2. By God the Son. Jesus is “the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Heb. 12:2).

3. By God the Holy Spirit. “To one is given by the Spirit the word of wisdom . . . to another faith by the same Spirit; to another the gifts of healing by the same Spirit” (I Cor. 12:8, 9).

C.馈赠- 信心是神所赐的。

1.是圣父所赐的。 “我凭着所赐我的恩、对你们各人说、不要看自己过于所当看的．要照着　神所分给各人信心的大小、看得合乎中道。”（罗马书12:3）。

2.是圣子所赐的。耶稣是“为我们信心创始成终的主，祂因那摆在前面的喜乐、就轻看羞辱、忍受了十字架的苦难、便坐在　神宝座的右边。“（希伯来书12:2）。

3.是圣灵所赐的。“这人蒙圣灵赐他智慧的言语. . .那人蒙这位圣灵赐他信心．还有一人蒙这位圣灵赐他医病的恩赐。 ”（哥林多前书12:8-9）。

D. Centralization.

The object of faith is Christ, and He alone.

D.信的中心焦点。

信的对像是基督，单单信祂。

E. Production.

The end of faith is salvation. “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Eph. 2:8, 9).

E.信的结果。

信的结果是得救。 “你们得救是本乎恩、也因着信、这并不是出于自己、乃是　神所赐的。也不是出于行为、免得有人自夸。”（以弗所书2:8-9）。

III. REGENERATION

A. Citation.

“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. . . . Jesus answered, Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God” (John 3:3, 5). We are “born again, not of corruptible seed, but of incorruptible, by the word of God, which live and abide forever” (I Peter 1:23). “Whosoever is born of God doth not commit sin; for his seed remain in him: and he cannot sin, because he is born of God” (I John 3:9). See also I John 2:29; 5:4, 18.

叁。重生。

A.引文。

（约翰福音3:3,5）“耶稣回答说、我实实在在的告诉你、人若不重生、就不能见　神的国. . . . .耶稣说、我实实在在的告诉你、人若不是从水和圣灵生的、就不能进　神的国。”    （彼得前书1:23）“我们“蒙了重生、不是由于能坏的种子、乃是由于不能坏的种子、是藉着　神活泼常存的道。”。（约翰一书3:9） “凡从　神生的、就不犯罪、因　神的道存在他心裡。他也不能犯罪、因为他是由　神生的。”。另见约翰一书2:29; 5:4,18。

B. Explanation.

B. 解释 -什麽是重生

1. It Is Not Reformation. Some people think that by turning over a new leaf one becomes a child of God. Some men quit drinking because of a bad heart, not because they know it is sin against God. One could cease from all sin; yet this is not regeneration.

1.重生不是改革。有些人认为藉着改变行为，像把一片新叶子翻了面那样，他就成为神的儿女了。有些人戒酒是因为心脏不好而戒的，并不是因为他们知道醉酒是冒犯神的罪而戒酒的。一个人可能不再犯任何罪;但这不是重生。

2. It Is Not Conversion. Many times we speak of regeneration as conversion, but, in reality, “conversion” means to turn around. Saved people can be converted (turned around) even after they are saved, as was Peter. He was saved long before the Lord Jesus had declared: “Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted [turned around], strengthen thy brethren” (Luke 22:31, 32).

2.重生不是回转/回头。有很多次我们谈到重生如回转，但实际上，“回转”意味着转身回头。得救的人，甚至可能在他得救之后才回转，如彼得的例子。在主耶稣这样宣称之前，他早就就得救了，但他后来才回转。主耶稣说“… 西门、西门、撒但想要得着你们、好筛你们、像筛麦子一样．但我巳经为你祈求、叫你不至于失了信心．你回头以后、要坚固你的弟兄。”（路加福音22:31,32）。

3. It Is Not Confirmation. Some churches, as they administer a certain ritual of the church, claim that the participants (usually children of twelve or thirteen years of age) receive the Holy Spirit with the anointing of oil. This is a false doctrine. One does not receive the Holy Spirit by any act of man, but upon receiving Christ as Saviour.

3.重生不是来自坚定礼。有些教会，按他们在教会所施行的某种仪式，声称参与者（通常是十二或十三岁的孩子）藉着油的膏抹而领受圣灵了。这是一个错误的教义。你并是不藉着人的任何仪式/行为而领受圣灵，你是因接受基督为救主而领受圣灵的。

4. It Is Not Water Baptism. There is no saving faith in all the water of the world. Someone may ask, then, “Why are we commanded to be baptized?” It is the answer of a good conscience toward God (I Peter 3:21b). It is an ordinance depicting the death, burial and resurrection of Christ, and nothing more.

4. 水的洗礼不是重生。即使用全世界所有的水来洗，都无法换来让人能得救的信。有人可能会问，“那为什麽我们被命令要受洗呢？….  信的人受洗，是 ”求在　神面前有无亏的良心”（彼得前书3:21下）。这是一个宣告，声明信的人有基督的死，被埋葬和复活，此外无它。

5. It Is Not Church Membership. We are told in Hebrews10:25 not to forsake “the assembling of ourselves together as the manner of some is.” However, this does not bring about change in a sinner’s heart. Remember, the word “church” means “a called-out company,” or “assembly.” Joining a human assembly cannot bring about salvation. Some people believe that the Churchsaves. Now translate this statement correctly: “The assembly saves.” Is there an assembly on earth which can give salvation? Is there a called-out company which can make a person a child of God? No! There is no assembly that we would trust with the saving of our soul.

5.教会的会员身份不能给人重生。希伯来书10:25告诉我们“不可停止聚会、好像那些停止惯了的人．” 。然而，参加教会并不代表罪人有内心的改变。请记住，“教会”这个词的意思是“ 被呼召出来的一群人”或“集结/聚会”。加入一个人群集团不能带给你救赎。有些人认为是教会拯救人。应该要正确的翻译“聚会拯救人” 这句子。在地上有任何聚会能给人救赎吗？在世上有任何一个被呼召出来的团群能使人成为上帝的儿女吗？ 并没有！在世上没有任和聚会（召会）让我们一信了，灵魂就得到拯救的。

6. It Is Not the Taking of the Lord’s Supper. There is no saving efficacy, or cleansing of sin, in partaking of the elements of the Lord’s Supper. The Lord’s Supper is taken only in remembrance of Christ and His work upon Calvary. We shall do this in remembrance of Him until He comes.

6.领圣餐不会让人重生。（参与圣餐）领主餐这件事并没有拯救人或清除罪恶的功效。领受主的晚餐只是为要纪念主基督`纪念主在各各他被钉十字架为我们所做的工。我们应当如此行来纪念祂，直到祂再来。

7. It Is the New Birth. “If any man is in Christ, there is a new creation: the old things are passed away; behold, they are become new” (II Cor. 5:17, R.V.). “If ye know that he is righteous, ye know that every one that doeth righteousness is born of him” (I John 2:29).

重生是新生。 “若有人在基督裡、他就是新造的人．旧事已过、都变成新的了”（哥林多后书5:17）。 “你们若知道他是公义的、就知道凡行公义之人都是他所生的。”（约翰一书2:29）。

C. Compulsion.

Ye must be born again. It is a necessity declared by the Lord Himself.

1. As Seen in the Depravity of Man. “That which is born of the flesh is flesh: and that which is born of the Spirit is spirit” (John 3:6). The words, “Ye must be born again,” are better translated, “Ye must be born from above.” Man must have a birth from above if he is to live some day in the heavens above.

2. As Seen in the Universality of Man. There is not a man anywhere but who has to be born again. “All have sinned, and come short of the glory of God” (Rom. 3:23).

3. As Seen in the Holiness of God. If one is to be received and made a child of God by a righteous and holy God, a great change must take place to make him holy. “It is written, Ye shall be holy; for I am holy” (I Peter 1:16, R.V.).

C.重生的必要。

你们要重生。这是主亲自宣布的一个必需。

1.在人类的败坏上看到這必需。 “从肉身生的、就是肉身．从灵生的、就是灵。”（约翰福音3:6）。 “你们要重生” 这句话的更好翻译是：“你们必须要从天上生”。人如果有一天要在天堂上生活的话，那麽他必须要在天堂上有一个出生。

2.从人的普遍光景上看到這必需。在任何地方没有人是不需要重生的。 “因为世人都犯了罪、亏缺了　神的荣耀。”（罗马书3:23）。

3.在神的圣洁裡看到這必需。人如果要被这位公义圣洁的神接受成为祂的孩子，一个大改变必须要发生，使他成为圣洁。（彼得前书1:16） “神在圣经裡说，你们要圣洁; 因为我是圣洁的”。

D. Condition.

1. The Divine Work. The process of becoming a child of God is not by natural generation. Man cannot regenerate himself. It is not a matter of the human will, but of God. “As many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:12, 13). Practically speaking, we had nothing to do with our first birth, and we can have nothing to do with the second birth.

2. The Human Element. While it is God who regenerates the believing sinner, yet there is one part that man plays; he must believe! “By grace are ye saved”; yes, but “through faith.” “No man cometh unto the Father but by me.” Yes, Jesus is the way, but the sinner must come! The sinner must receive Christ by his own faith. This is the human part. God does the rest.

D.重生的条件。

1.神的工作。成为上帝儿女的过程不是藉着自然的诞生。人无法重生他自己。这不是决定在于人的意志，而是决定在于上帝。 “凡接待祂（耶稣）的、就是信祂名的人、祂就赐他们权柄、作　神的儿女。这等人不是从血气生的、不是从情慾生的、也不是从人意生的、乃是从　神生的。“（约翰福音1:12-13）。实际上，我们在自己的头一个诞生（肉生）没有做任何的工，我们与在自己的第二个诞生（灵生）也无法做任何的工。

2.人的回应。虽然是神使相信的罪人重生的，但人在重生这件事上担负有一个责任; 他必须要信！ 没错，“你们得救是本乎恩” ，但也是 “因着信”。(约翰福音14:6)“若不藉着我，没有人能到父那裡去”。是的，耶稣是那道路，但罪人必须要来！有罪的人必须亲自藉着自己的信接受耶稣基督。这是人的部分。而上帝做其馀剩下的。

IV. JUSTIFICATION

A. Citation.

We are “justified by his grace through the redemption that is in Christ Jesus” (Rom. 3:24). “The righteousness of Christ shall be imputed to us, if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification” (Rom. 4:24,25). “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). “Such [thieves, covetous, drunkards, and the like] were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (I Cor. 6:11). See also Romans 3:26; 5:9; Galatians 2:16, 17; Titus 3:7.

肆。称义。

A. 引文。

我们是“…蒙神的恩典、因基督耶稣的救赎、而白白的称义。”（罗马书3:24）。 “我们…得算为义的人..．就是我们这信 神使我们的主耶稣从死裡复活的人。耶稣为我们的过犯被交去处死，为我们的称义而复活 ”（罗马书4:24-25）。 “我们既因信称义、就藉着我们的主耶稣基督、得与 神相和”（罗马书5:1）。 “ 你们中间也有人从前是这样(偷窃的、贪婪的、醉酒的): 但如今你们奉主耶稣基督的名、并藉着我们　神的灵、已经洗淨、成圣称义了”（哥林多前书6:11）。另见罗马书3:26; 5:9; 加拉太书2:16-17; 提多书3:7。

B. Explanation.

To justify is “to reckon, to declare, or to show righteous.” To justify does not mean to make righteous. God declares the believer to be righteous; He does not make him righteous. Justification is a legal term: a good standing.

In the human law courts, the law is over the judge. If the judge is an honest and just judge, he can show no mercy. He must declare the defendant guilty, or not guilty, according to the law. In God’s law court, the believer, a guilty man, is brought before the judgment bar of God and is declared not guilty. God is over His law.

In a human law court, a guilty person may be pardoned, the crime forgiven but not paid. In God’s law court this is not so. All sins must be paid for, and the sinner punished. Three things are incorporated in God’s justification.

B.解释 – 什麽是称义。

称义（To justify)这动词的意思是“估算，宣佈，或显出正义”。称义的行动并不意味着去製造义人。上帝宣佈信徒为义人; 上帝并没有让人成为义人。称义(Justification)是一个法律的术语：一个好的操守/信誉。

在人间的法院，法律在法官之上。如果法官是一个对法律诚实的公正法官，他无法对罪表现怜悯。他必须依法宣佈犯的罪人为有罪。而在上帝的法庭，信徒 – 一个有罪的人，被带到上帝的审判台前，神可以宣布他为无罪，因上帝高过祂的律法。

在人间的法庭，有罪的人可以被赦罪，罪行可以不需要付代价而被饶恕。但在上帝的法庭并非如此。所有的罪都必须付代价，罪人都要受到惩罚。在上帝的称义裡合共有三件事。

1. Forgiveness. “He, whom God raised again, saw no corruption. Be it known you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses” (Acts 13:37-39).

A Christian is not a pardoned criminal; he is a righteous man. God declares him so. He is one who has paid for his sins by another, his substitute, the Lord Jesus Christ. God never pardons apart from Christ.

1.赦罪。“惟独　神所复活的、他并未见朽坏。所以弟兄们、你们当晓得、赦罪的道是由这人传给你们的。你们靠摩西的律法`在一切不得称义的事上`信靠这人,就都得称义了”（使徒行传13:37-39）

基督徒不是被赦罪的罪犯; 而是个被上帝称义的人。上帝宣佈信徒为义（在公义的量称/天平上，从有罪的一方归到有义的一方）、因有另一个人-他的代罪替身 -主耶稣基督为他的罪偿还罪债了。若没有基督的代偿，上帝绝不会赦罪的。

2. Imputation. “Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile” (Ps. 32:2). “Blessed is the man to whom the Lord will not impute sin” (Rom. 4:8). “Until the law sin was in the world: but sin is no imputed when there is no law” (Rom. 5:13).

Imputation means to “put something against.” Therefore, the righteousness of Christ is put to the sinner’s account. All of the believer’s sins were put to Christ’s account — He paid them in full. In turn, His righteousness was put to the believer’s account, and he stands there, declared to be righteous.

2.归咎罪责。 “凡心裡没有诡诈、耶和华不算为有罪的、这人是有福的”（诗篇32:2）。 “主不算为有罪的、这人是有福的”（罗马书4:8）。 “没有律法之先、罪已经在世上．但没有律法、罪也不算罪。”（罗马书5:13）。

归罪责意味着“拿某物来抵欠”。因此，基督的义被用来付清罪人的罪帐。所有信徒的罪都被归到基督的帐上 – 主基督全都代替他们承担并且还清了。还清之后，祂的公义就加在信徒的帐上，并且在那裡站立称他们为义（而不是称他们为罪）。

3. Fellowship. “One God and Father of all, who is above all, and through all, and in you all” (Eph. 4:6). This is the fellowship of God and the believer as Father and Son. Remember, God is Father only of His children, not of unbelievers.

3.相交。（以弗所书4:6） “一　神、就是众人的父、超乎众人之上、贯乎众人之中、也住在众人之内。”。这是神和信徒的相交，如父与子之间的相交。请记住，神只做祂儿女的父，不是非信徒的父。

C. Condition.

1. Negative.
a. Not By Works. “Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness” (Rom. 4:4, 5). See also Romans 11:6.
b. Not By the Deeds of the Law. “That no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith” (Gal. 3:11). See also Romans 3:20; Galatians 2:16.

2. Positive.
a. By God. God set forth Christ Jesus “to declare… his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:26). See also Romans 8:33.
b. By Grace. “Being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:7). See also Romans 3:24.
c. By Blood. “Being now justified by his blood, we shall be saved from wrath through him” (Rom. 5:9). See also Romans 3:24, 25.
d. By Faith. “Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1).
e. By Resurrection. Faith shall be imputed to us for righteousness “if we believe on him that raised up Jesus our Lord from the dead; who was delivered for our offences, and was raised again for our justification” (Rom. 4:24, 25).

C.称义的条件。

1.不是。
a. 不是靠人的作工。 “作工的得工价、不算恩典、乃是该得的、惟有不作工的、只信称罪人为义的　神、他的信就算为义。“（罗马书4:4-5）。另见罗马书11:6。
b.不是靠遵行律法。 “没有一个人靠着律法在　神面前称义、这是明显的．因为经上说: 义人必因信得生。”（加拉太书3:11）。另见罗马书3:20; 加拉太书2:16。

2. 正是。
a. 靠神。神设立基督耶稣 “…显明祂的义、使人知道祂自己为义、也称信耶稣的人为义。”（罗马书3:26）。另见罗马书8:33。
b.靠恩典。 “好叫我们因他的恩得称为义、可以凭着永生的盼望成为后嗣。/可以凭着盼望承受永生”（提多书3:7）。另见罗马书3:24。
c.靠基督的血。 “现在我们既靠着祂的血称义、就更要藉着他免去　神的忿怒”（罗马书5:9）。另见罗马书3:24-25。
d.藉着信。 “我们既因信称义、就藉着我们的主耶稣基督、得与　神相和。”（罗马书5:1）。
e.靠基督的复活。。如果我们相信使我们的主耶稣从死裡复活的这一位（上帝），因这信，义就会被归到我们身上。主耶稣因我们的过犯被交付去受死，因祂的复活我们得以称义“（罗马书4:24-25）。

D. Illustration.

1. Abraham (Rom. 4:1-5).

2. David (Rom. 4:6-8).

3. Noah (Heb. 11:7).

D.因信而被称为义的例证。

1.亚伯拉罕（罗马书4:1-5）。

2.大卫（罗马书4:6-8）。

3.挪亚（希伯来书11:7）。

E. Manifestation.

1. In Works. “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God” (Jas. 2:21-23). The evidence of salvation is gratitude, which is good works. Many times the good works are very, very weak, but God accepts the will that is behind them.

2. In Experience. “Being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulation also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom. 5:1-5).

E.称义的彰显。

1.彰显在行为上。（雅各书2:21-23） “我们的祖宗亚伯拉罕、把他儿子以撒献在坛上、岂不是因行为称义麽。可见信心是与他的行为并行、而且信心因着行为才得成全．这就应验经上所说、『亚伯拉罕信　神、这就算为他的义。』他又得称为　神的朋友”。救赎的证据是感恩的回报善意，就是善工（好行为）。很多时候，善工是非常，非常软弱无力的，但神接受这些善工背后的心志。

2.彰显在经历上。 “我们既因信称义、就藉着我们的主耶稣基督、得与　神相和。我们又藉着他、因信得进入现在所站的这恩典中、并且欢欢喜喜盼望　神的荣耀。不但如此、就是在患难中、也是欢欢喜喜的．因为知道患难生忍耐．忍耐生老练．老练生盼望．盼望是不会令人蒙羞的．因为所赐给我们的圣灵、将神的爱浇灌在我们心裡”（罗马书5:1-5）。

V. SANCTIFICATION

This is one phase of salvation which is very much confused today. The Bible student will be surprised at what God has to say about sanctification. Much is said about experience, and we believe in experience; but let us be cautious and let the Word of God interpret our experience, rather than our experience interpret the Word of God.

伍。成圣。

这是现今信徒深感困惑的一个救赎阶段。神学生对于上帝所说关于成圣的意思会感到出乎意料。很多的说法都是谈到关于经验/经历，我们是相信经验/经历; 但，让我们保持谨慎，并且让神的道（上帝的话语-圣经）来解释我们所经历的，而不是用我们所经历的去解释神的道。

A. Citation.

“This is the will of God, even your sanctification, that ye should abstain from fornication. . . . For God hath not called us unto uncleanness, but unto holiness” (I Thess. 4:3, 7). “Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: Grace be unto you and peace” (I Cor. 1:2). “Both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren” (Heb. 2:11). “Follow peace with all men, and holiness, without which no man shall see the Lord” (Heb. 12:14). See also I Peter 1:2; John 17:17; Exodus 13:2; Jeremiah 2:3; Ephesians 1:1. The words “sanctification, holiness, and saints” all come from the same root.

A.引文。

“神的旨意就是要你们成为圣洁、远避淫行. . . . .神召我们、本不是要我们沾染污秽、乃是要我们成为圣洁”（帖撒罗尼迦前书4:3,7）。 “写信给哥林多　神的教会、就是在基督耶稣裡成圣、蒙召作圣徒的、以及所有在各处求告我主耶稣基督之名的人．基督是他们的主、也是我们的主．”（哥林多前书1:2）。 “那使人成圣的、和那些得以成圣的、都是出于一．所以他称他们为弟兄、也不以为耻”（希伯来书2:11）。 “你们要追求与众人和睦、并要追求圣洁．非圣洁没有人能见主。”（希伯来书12:14）。另见彼得前书1:2; 约翰福音17:17; 出埃及记13:2; 耶利米书2:3; 以弗所书1:1。 “成圣”，”圣洁”,和 “圣徒”这些词都来自同一个词根。

B. Explanation.

B.解释-成圣是什麽？

1. It Is Not a Betterment of the Flesh. Never does it say in Scripture that the work of the Holy Spirit is to improve the old nature. The natural man cannot understand the Holy Spirit. How could the natural man be improved by the Spirit? This is hard to say, but nevertheless, it is true, that the flesh of the believer is no better than the flesh of the sinner. The Scriptures say, “Mortify the deeds of the flesh.”

1.这不是肉体血气的改善。在圣经中从来没有说圣灵的工作是为了改善旧的本性。天然人无法理解圣灵。天然人如何被圣灵改善呢？这很难说，但至少能这麽说，信徒的肉体情慾没有好过不信之罪人的肉体情慾，并没有更高尚。圣经说了：“要靠着圣灵治死身体的恶行。”（罗马书8:13)

2. It Is Not the Eradication of the Sinful Nature. There are those who contend that a believer may have a purifying experience that will burn out all carnality, thus rendering him sinless, incapable of committing sin. We do not deny such an experience, but we caution the believer to prove his experience by the Word, rather than trying to prove the Word by his experience. Even though the Old Testament is written in the Hebrew, and the New Testament is written in the Greek, the words “sanctification,” “holy,” and “saint” all have the same root meaning.

To those who hold that sanctification is an experience by which the sinful nature is eradicated, let us turn to the Word and see how sanctification is used: “Thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy” (Ex. 40:10). Where is the eradication here? Did the altar have a sinful nature? Here is another example: “Moses said unto the LORD, The people cannot come up to Mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it” (Ex. 19:23). Did Mount Sinai have a sinful nature? “Let the priests also, which come near to the LORD, sanctify themselves, lest the LORDbreak forth upon them” (Ex. 19:22). How could priests eradicate their own sinful natures? “Say ye of him, whom the Father hath sanctified, and sent unto the world, Thou blasphemest; because I said, I am the Son of God” (John 10:36). Here Christ Himself is spoken of as being sanctified. There is no sinful nature here! “For their sakes I sanctify myself, that they also might be sanctified through the truth” (John 17:19). Does this mean eradication of the sinful nature? Of course not. “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy” (I Cor. 7:14). Is it possible that believing wives can eradicate the sinful nature from their unbelieving husbands? If sanctification means eradication from the sinful nature, explain the following: “Sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (I Peter 3:15). Carnal Christians are sanctified; this does not speak of the eradication of the sinful nature (I Cor. 1:1, 2 with 3:1, 3).

2.成圣不是罪性的消除。有些人声称说信徒可能要有一个淨化的经历去烧炼所有的血气情慾，才能达到全无罪性`没有能力犯罪的地步。我们不否认人可能会有这样的经历，但我们提醒信徒：要用神的话语去证实自己的经验是否正确，而不是试图用自己的经验为标准去考核神的话语。即使旧约圣经是用希伯来文写的，新约圣经用希腊文写的，这几个词“成圣-sanctification”，“圣洁-Holy”和“圣徒-saint”这些词语都带有相同的字根含义。

对于那些认为成圣是一个藉以用来消除罪性之经历的人，我们要请他翻开圣经，看神的话语是如何谈论成圣的：
（出埃及记40:10） “你要膏抹燔祭坛和它一切的器具，将祭坛分别为圣，祭坛就成为至圣。”。. . . 哪裡有说到消除呢？又，祭坛有罪性吗？
以下是另一个例子：（出埃及记19:23）“摩西对耶和华说、百姓不能上西乃山、因为你已经嘱咐我们说、要在山的四围定界限、叫山成圣。”。请问, 西乃山有罪性吗？
还有（出埃及记19:22） “又叫那些亲近耶和华的祭司自洁为圣，恐怕耶和华忽然击杀他们”。祭司怎麽能根除自己的罪的本性呢？
再看（约翰福音10:36）“父所分别为圣、又差到世间来的、他自称是　神的儿子、你们还向他说、你说僭妄的话麽。“。在这裡，神说基督是被分别为圣 。这裡没有罪恶的本性！还有（约翰福音17:19） “我为他们的缘故、自己分别为圣、叫他们也因真理成圣。”。这是否意味着消除罪性呢？当然不是！
又（哥林多前书7:14） “不信的丈夫、就因着妻子成了圣洁．并且不信的妻子、就因着丈夫成了圣洁．不然、你们的儿女就不洁淨．但如今他们是圣洁的了“。
信主的妻子是否有可能从他们不信的丈夫身上消除罪的本性呢？如果成圣意味着从人的身上消除罪性的话，请问你，该如何解释以下的经文呢？（彼得前书3:15） “只要心裡尊主基督为圣。有人问你们心中盼望的缘由、就要常作准备、以温柔敬畏的心回答各人” 。
由以上的经文可见，带有肉体情慾的基督徒是被分别为圣的（被圣别出来的）; 成圣并不是指犯罪本性的消除。另见（哥林多前书1:1-2 与3:1,3）。

3. It Is Not Sanctimoniousness. Sanctification is not an affected, or hypocritical devoutness; neither is it false saintliness. Sanctification is not marked by the wearing of a beard, or black stockings, and the like. You can tell whether saintliness is real or false.

3.这不是装扮圣洁的模样。成圣不是一个刻意的或虚伪的虔诚;也不是假冒圣洁，如留长鬍鬚或穿黑长袜的那些做法不能标志自己的成圣。你可以判断一个人的圣洁是真是假。

4. It Is Not a Second Blessing. In II Corinthians 1:15 Paul speaks of wanting to give the Church a second benefit, not a second blessing. This epistle was written to people who were already sanctified (I Cor. 1:2 and 6:11).

4.成圣不是一个再次的赐福。在哥林多后书1:15中，保罗是说要使教会再次得益处，而不是给教会第二个赐福。那封书信是信给已经成圣之人的（哥林多前书1:2和6:11）。

5. It Is “To Be Set Apart.” The root idea always means “to be set apart,” or “separation.” To sanctify always means to set apart for a purpose, whether in respect to saint or sinner. Unsaved men can separate, or sanctify themselves unto sin. “They that sanctify themselves, and purify themselves in the gardens behind the tree in the midst, eating swine’s flesh and the abomination, and the mouse, shall be consumed together, saith the LORD” (Is. 66:17). Jesus sanctified Himself; to say He made Himself sinless is blasphemous. The Sabbath was sanctified, and we know that the Sabbath had no sinful nature.

5.成圣是“被分别出来”。其根源的意思一直都是意味着“被分开来”或“分离出来”。成圣总是意味着为某个目的而分别出来，无论是对于圣还是罪人而言。未得救的人可以分离，或使自己成为罪。耶和华说：“那些分别为圣、洁淨自己的、进入园内跟在其中一个人的后头、喫猪肉和仓鼠并可憎之物、他们必一同灭绝。”（以赛亚书66:17）。耶稣使自己成圣;说他使自己无罪是亵渎神明的。安息日被圣化，我们知道安息日没有罪性。

Again we emphasize that the words “holiness,” “sanctification,” and “saint” all come from the same word meaning “set apart,” “separation.” The word “sanctify” in Exodus 13:2, and the word “holiness” in Psalm 29:2, and the word “saints” of Psalm 34:9 are the same word. The word “sanctify” of John 17:17, and the word “saint” of Philippians 1:1, and the word “holiness” of Hebrews 12:10 are all from the same word.

我们再次强调，“圣洁”，“成圣”和“圣徒”这几个名词都来自同一个根源，意思是“分别出来”，“分离”。在出埃及记13:2中的“分别为圣-sanctify”，以及在诗篇29:2中的“圣洁-holiness ”，诗篇34:9中的”圣民-saints“,有同一的词源。….  约翰福音17:17中的“成圣” 这词，与腓立比书1:1中的“圣徒”，以及希伯来书12:10中的“圣洁”都来自同一个词源。

Sanctification, being set apart, is spoken of in three ways:

a. Positional. “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (I Cor. 6:11). We are sanctified the very moment we believe. The above Scripture declares that we are sanctified before we are justified, thus ruling out the second and third works of grace. “We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (II Thess. 2:13). Sanctification is first in order, absolutely. See also I Peter 1:2. God never allows us to work up to a position; He first places us in a position set apart to Him, and tells us to be true to that position. A saint truly is God’s man.
b. Practical.  “Having therefore these promises, dearly beloved, let us cleanse ourself from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Cor. 7:1). “Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen” (II Peter 3:18).

This is our present state of sanctification. A saint never grows up to sanctification, but grows insanctification. Every believer is a saint; however, some believers do not act like saints. The living Christian still has the flesh in him and obeys it at times. Then God, by Jesus Christ, through the Holy Spirit, metes out chastisement. See John 17:17; I Thessalonians 4:3; Hebrews 12:10; II Corinthians 3:18.
c. Final. Perfect sanctification will occur in the future at Christ’s second coming. “The Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: to the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints” (I Thess. 3:12, 13).

成圣, 被圣别出来，是说到三个方面的：

a.在地位上的。 “你们中间也有人从前是这样．但如今你们奉主耶稣基督的名、并藉着我们　神的灵、已经洗淨、成圣称义了。”（哥林多前书6:11）。我们信主的那一刻，我们就被圣别出来了。上面的经文宣告我们在称义之前就已经被圣别出来了，从而排除了需要恩典的第二工作和第三工作。 “主所爱的弟兄们哪、我们本该常为你们感谢　神．因为他从起初拣选了你们、叫你们因信真道、又被圣灵感动成为圣洁、能以得救。”（帖后2:13）。分别为圣绝对是顺序上最首先的。另见彼得前书1:2。上帝从未让我们靠做工而得地位的;祂首先将我们分别出来，放在要归与他的位置裡，并告诉我们要忠实于这个地位。一个信主的人（圣徒）真的是属上帝的人。

b.在操练上的。（林后7:1） “亲爱的弟兄阿、我们既有这等应许、就当洁淨自己、除去身体灵魂一切的污秽、敬畏　神、得以成圣。”。（彼得后书3:18） “你们却要在我们主救主耶稣基督的恩典和知识上有长进。愿荣耀归给他、从今直到永远。阿们”。

这是我们成圣的目前状态。一个圣徒从来就不是成长然后被定圣洁淨，反而是在成圣的过程中成长的。每个信徒都是圣徒;然而，有些信徒的行事为人并不像圣徒。还活着的基督徒仍然有他的血气肉体，也经常顺从肉体。然后，上帝，藉着耶稣基督，透过圣灵，来发出责备/施行惩罚。见约翰福音17:17; 帖撒罗尼迦前书4:3;希伯来书12:10; 哥林多后书3:18。

c.在末后的。完美的成圣将会在基督的第二次降临时发生。 “又愿主叫你们彼此相爱的心、并爱众人的心、都能增长、充足、如同我们爱你们一样。好使你们、到最后当我们主耶稣同他众圣徒来的时候、在我们父　神面前、心裡坚固、成为圣洁、无可责备。”（帖撒罗尼迦前书3:12-13）。

C. Condition.

1. The Divine Side.
a. Through God the Father. “Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine” (Ex. 13:2).
b. Through Jesus Christ the Son. “Jesus also, that he might sanctify the people with his own blood, suffered without the gate” (Heb. 13:12).
c. Through the Holy  Spirit. “We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth” (II Thess. 2:13).

2. The Human Side.
a. Faith in the Redemptive Work of Christ. “Of him [God] are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (I Cor. 1:30).
b. Study of and Obedience to the Word of God. “Now ye are clean through the word which I have spoken unto you” (John 15:3).
c. Through Yieldedness. “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness” (Rom. 6:19).
d. Through Chastening. “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth…Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby” (Heb. 12:6, 11).

C.成圣/分别为圣的条件。

1.在神这边的。
a.出于圣父。 “以色列中凡头生的、无论是人是牲畜、都是我的、要分别为圣归我。”（出埃及记13:2）。
b.藉着圣子耶稣基督。 “那些祭牲的血，由大祭司带进圣所作赎罪祭，祭牲的身体却要在营外焚烧。 所以耶稣也是这样在城门外受苦，为的是要藉着自己的血使人民成圣。”（希伯来书13:11-12）。
c.藉着圣灵。 “主所爱的弟兄们，我们应该常常为你们感谢　神，因为他从起初就拣选了你们，藉着圣灵成圣的工作，和你们对真道的信心，使你们可以得救。”（帖后2:13）。

2.在人这边的。
a.藉着相信基督的救赎工作。 “但你们得以在基督耶稣裡、是本乎　神，神又使祂成为我们的智慧、公义、圣洁、救赎．”（哥林多前书1:30）。
b.藉着对神话语的学习与遵守。 “现在你们因我讲给你们的道、已经乾淨了。”（约翰福音15:3）。
c.藉着顺服于义。 “我因你们肉体的软弱、就照人的常话对你们说、你们从前怎样将肢体献给不洁不法作奴僕、以至于不法．现今也要照样将肢体献给义作奴僕、以至于成圣．“（罗马书6:19）。
d.藉着接受管教。 “因为主所爱的他必管教、又鞭打凡所收纳的儿子。……凡管教的事、当时不觉得快乐、反觉得愁苦．后来却为那经练过的人、结出平安的果子、就是义．”（希伯来书。 12：6,11）。

D. Definition.

1. Sanctification is the work of Christ for the believer, which sets him apart for God.

2. Sanctification is that work of God in the believer, through the Spirit and the Word, which changes him into the image of Christ progressively.

3. Sanctification is the work of God which perfects the believer in the likeness of Christ by His appearing in glory.

D. 成圣的定义。

1.成圣是基督为信徒所做的工，使信徒圣别出来归与神。

2.成圣是神在信徒身上做的工，藉着圣灵和神的话语（神的道），使信徒改变逐渐进入到基督的形象样式裡。

3.成圣是神的工作， 使信徒能于基督在荣耀中显现的时候，在基督面前完美圣洁，无可指摘。

VI. ADOPTION

A. Citation.

“Not only they [the whole creation], but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body (Rom. 8:23). There are four other places in the New Testament where the word “adoption” is mentioned: Romans 8:15; 9:4; Galatians 4:4, 5; Ephesians 1:5.

陆。得儿女的名份（成为神的儿女）。

A.引文。

“不但如此、就是我们这有圣灵初结果子的、也是自己心裡歎息、等候得着儿子的名分、乃是我们的身体得赎。”（罗马书8:23）。新约中还有四个地方提到“得儿子名份/嗣子”这个词：罗马书8:15; 9:4; 加拉太书4:4-5;以弗所书1:5。

B. Explanation.

The English word “adoption” has an entirely different meaning than the Greek word or the Oriental custom. The English word means to take a person from another family and make him legally one’s own son or daughter. The Greek word, however, means “placing as a son.”

In New Testament times, when the boy or girl was a minor, he or she differed little from a slave (Gal. 4:1). Upon the day appointed by the father, at the age from twelve to fourteen, a celebration was held declaring the child of age. Thus the boy or girl was made a son or daughter. A boy or girl was born into the family as a child; upon reaching majority, the boy or girl was declared a son or daughter. The same is true in the case of the believer.  He is not adopted into the family of God; he is born into the family of God. By birth, he is a child of God; by adoption he shall be a son of God.

B.解释 -得儿女的名份。

英语字“adoption-使成为儿女”与希腊字或东方习俗有着完全不同的含义。英语的这字意味着从另一个家庭收纳一个人，并使他合法的成为自己的儿子或女儿。然而，希腊语的意思是“放在儿子的地位上”。

在新约写成的时代，当男孩或女孩在未成年的年纪，他们的地位与奴僕的地位没多大的差别（加拉太书4:1）。到了十二岁至十四岁的时候，在父亲所指定的那天举行一次庆祝活动，宣布这个孩子的年龄。这样，这个男孩或女孩被宣立成为儿子，成为女儿。这些男孩或女孩以小孩子的身份生入这个家庭，而当他们长大到一定年龄时，被宣佈为：是儿子或是女儿。信主的人进入神的家庭，也是如此的情况。你并不是被收养进入神家庭的;你是被生进入神家裡的。藉着生入神的家，你是神的孩子; 藉着Adoption得儿女的名份，你就成为神的儿女。

C. Origination.

“He hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will” (Eph. 1:4, 5).

C.得儿女名份的起源。

(以弗所书1:4-5)“就如　神从创立世界以前、在基督裡拣选了我们、使我们在他面前成为圣洁、无有瑕疵。又因爱我们、就按着自己意旨所喜悦的、豫定我们、藉着耶稣基督得儿子的名分” 。

D. Consummation.

We are now only the children of God. “Ye are all sons of God, through faith, in Christ Jesus” (Gal. 3:26, R. V.). We will become sons of God at the day appointed by the Father. At that time He will openly present us as the sons of God. We do not look like sons of God now, but some day the world will be able to recognize us as the sons of God. This will take place at the second coming of Christ. “Not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption to wit, the redemption of our body” (Rom. 8:23).

D.得儿女名份的实现。

我们现在只是神的孩子。 “你们因着信，在基督耶稣里都作了　神的孩子。”（加拉太书3:26）。在父所指定的日子，我们将成为神的儿子。那时祂会公开地将我们当作上帝的儿女呈现在人前。我们现在看起来不像上帝的儿子，但，有一天这世界将能够认出我们是上帝的儿子。这将于基督再来时发生。（罗马书8:23） “不但如此、就是我们这有圣灵初结果子的、也是自己心裡歎息、等候得着儿子的名分、乃是我们的身体得赎”。

E. Manifestation.

1. Delivered From a Slavish Fear of God. “Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father” (Rom. 8:15).

2. Made Possessors of Sonship.

3. Made Subject to Both Privileges and Responsibility of Adult Sonship.

E.得儿女名份的表徵。

1.从害怕神的奴僕心态裡被释放出来。（罗马书8:15） “你们所受的不是奴僕的心、仍旧害怕．所受的乃是儿子心、因此我们呼叫阿爸、父”。

2.被赋予儿子的地位，持有儿子名份/身份。

3.被赋予成年儿子的既有特权又有责任的制约。

VII. REDEMPTION

The Bible is full of redemption. It is God’s character to save. He can destroy, but He loves to save. The theme of the Bible is Jesus Christ. The message of the Word is redemption.

A. Citation.

“If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold…And if a sojourner or stranger wax rich by thee, and thy brother that dwell by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger’s family: after that he is sold he may be redeemed again; one of his brethren may redeem him” (Lev. 25:25, 47, 48). “Zion shall be redeemed with judgment, and her converts with righteousness” (Is. 1:27). “In whom we have redemption through his blood, the forgiveness of sin, according to the riches of his grace” (Eph. 1:7). See also Nehemiah 5:8; Colossians 1:4; Galatians 3:13; I Corinthians 1:30; Romans 8:23.

柒。救赎 （买书/赎回）。

圣经裡充满了救赎。上帝的性情是要拯救。他可以摧毁消灭，但他喜爱拯救。圣经的主题是耶稣基督。神话语-道的信息是救赎。

A.引文。

(利未记25:25,47-48)“如果你的兄弟贫穷，卖了部分地业，他的至亲可以来，把兄弟所卖的赎回. . . .在你中间寄居的外人或是客旅若是富足起来，你的兄弟在他那里却渐渐穷乏，把自己卖给住在你那里寄居的外人或客旅的家族，卖了自己以后，他仍有赎回的权利；他兄弟中的任何一个都可以赎他”。…（以赛亚书1:27） “锡安必因公平得蒙救赎、其中归正的人、必因公义得蒙救赎”。…（以弗所书1:7） “我们藉这爱子的血、得蒙救赎、过犯得以赦免、乃是照他丰富的恩典”。另见尼希米记5:8; 歌罗西书1:4; 加拉太书3:13; 哥林多前书1:30; 罗马书8:23。

B. Explanation.

There are four Hebrew words in the Old Testament that pertain to redemption, and all mean “to set free.” The word “goel” is used two ways: first, the One who redeems; second, the act of redeeming. The “goel” was always a near kinsman. While the word “redemption” means “to set free,” it incorporates the meaning “to buy back, to purchase.”

The redemption of the child of God is by his Near Kinsman, the Lord Jesus Christ, who alone has the redemptive price — His own precious blood!

1. Redemption Declared.
a. Is Wholly of God (John 3:16).
b. Is Through a Person — Christ (I Peter 1:18, 19).
c. Is By Blood (Heb. 9:12).
d. Is By Power (I Cor. 1:30).

2. Redemption Perfected. The use of the word “redemption” is presented in the following three ways:
a. To Buy or Purchase in a Slave Market. The Lord Jesus Christ came down into this slave market of sin and bought us, who were upon the slave block.
b. To Purchase Out of the Market. After one purchased a slave, the master took him out of the market. We are looking for our Master to come and take us out of this slave market.
c. To Loose or Set Free. The Lord Jesus is not a slave trader; neither is He a slave holder. One day the Lord Jesus shall set us free from the bondage of corruption and sin, and we shall know the perfect liberty of being the sons of God.

In Israel a man could not be a slave forever against his will. After becoming a slave, he could be set free by redemption through a near kinsman, or by waiting for the Sabbatical year or the year of Jubilee, when all slaves were set free. Should he love his master, however, and not care to be set free under any circumstances, he could go to his master, who in turn would bore a hole in his ear and make him a bondslave for life (Ex. 21:6). Paul said that he was a bondslave of Jesus Christ – a bondslave for life. He was bought by blood, bound by love. The Christian should have his ear bored, figuratively speaking, yea, his hands, his all. He should recognize that he is crucified with Christ.

B.救赎的解释。

旧约中有四个希伯来词与救赎有关，所有的这几个词都意味着“释放”。原文“goel”这个词有两种用法：第一，是买赎者; 第二，是买赎的行为。 “goel（买赎者）” 总会是一个近亲亲属。虽然“救赎”这个词的意思是“使自由”，但它含有“去买回来”的意思。

神儿女的救赎是被他的近亲`即主耶稣基督所买赎的，祂亲自付了买赎的代价 – 祂自己的宝血！

1.救赎被宣布
a.是完全出于神（约翰福音3:16） “神爱世人、甚至将他的独生子赐给他们. . ”
b.是透过圣子 – 耶稣基督（彼得前书1:18-19）。 “你们得赎…乃是凭着基督的宝血. . .”
c.是藉着着血（希伯来书9:12）“不用山羊和牛犊的血、乃用自己的血、只一次进入圣所、成了永远赎罪的事。”
d.是靠神的大能（哥林多前书1:30）“你们得在基督耶稣裡,是本乎神，神又使他成为我们的智慧`公义`圣洁`救赎”

2. 救贖得到完全。 “贖回”這個詞表現在底下的三種方式：
a.在奴隸市場上買或購。主耶穌基督降臨到罪的奴隸市場，買贖了被放在奴隸拍賣盤口的我們。
b.從市場裡買出來。主人買了一個奴隸後就把他帶離開奴隸市場。被罪奴隸的我們正渴望主人來帶我們離開這個奴隸市場。
c.鬆綁或釋放使自由。主耶穌不是奴隸販子; 祂他也不是蓄奴者。有一天，主耶穌會讓我們從腐敗罪惡的捆綁中脫離，得到釋放，我們必將明白做上帝兒女的完美自由。

在以色列國，一個人不能永遠違背他的意願而一直做奴僕。在成為奴僕之後，他可以通過近親親屬的買贖而得自由，或者等待安息年或禧年，那時所有奴隸都會被釋放自由去。然而，如果他愛他的主人，並且在任何情況下都不想要被釋放自由的話，他可以到主人那裡去，主人會用錐子穿他的耳朵作為記號、要永遠服事主人（出埃及記21:6） 。保羅說他是耶穌基督的僕人- 一個一生都受束縛的奴僕。他被基督的血所買贖，被愛所束縛。是的，象徵性的說，一個基督徒的耳朵 – 他的手`他的全身都應該留記號。 基督徒應該認識到自己是與基督同被釘十字架的。

VIII. PRAYER

Prayer is the essential element of Christian character which is lacking in most believers today. One reason for this is that prayer is misunderstood. Prayer is mostly thought of as asking and receiving. It is that; however, it is much more. We fail to see the value of prayer as communion with our God (Is. 43:21, 22; 64:6,7 R.V.; Zeph. 1:4-6; Dan. 9:13,14 with Hos.7:13, 14; 8:13, 14).

A. Affirmation.

1. It Is Sin to Neglect Prayer. “As for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way” (I Sam. 12:23).

2. It Is Appointed by God. “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for everyone that ask receive; and he that seek find; and to him that knock it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” (Matt. 7:7-11).

3. It Is Commanded by God. “Pray without ceasing” (I Thess. 5:17). “Continue steadfastly in prayer, watching therein with thanksgiving” (Col. 4:2, R.V. ).

4. It Is Necessary to Ask. “Ye have not, because ye ask not” (Jas. 4:2c).

捌。祷告。

祷告是基督徒特质的基本元素，今天大多数信徒都缺乏祷告。缺乏祷告的原因之一是祷告被误解了。人常将祷告认为是祈求和领受。祷告是有求与得的那些，然而除此以外，其实还有更多。我们没有看出祷告的价值在于我们与神之间（感情分享思想交流）的相交啊。（见以赛亚书 43:21,22; 64:6,7; 西番雅书.1:4-6; 但以理书 9:13-14与何西阿书7:13-14; 8:13-14）

A.对于祷告的肯定。

1.忽视祷告是罪。（撒母耳记上12:23） “至于我、断不停止为你们祷告、以致得罪耶和华．我必以善道正路指教你们。”。

2.祷告是神指定人要做的。（马太福音7：7-11） “你们祈求、就给你们．寻找、就寻见．叩门、就给你们开门。因为凡祈求的、就得着．寻找的、就寻见．叩门的、就给他开门。你们中间、谁有儿子求饼、反给他石头呢．求鱼、反给他蛇呢。你们虽然不好、尚且知道拿好东西给儿女、何况你们在天上的父、岂不更把好东西给求他的人麽。“。

3.祷告是神所命令要做的。（帖撒罗尼迦前书5:17） “不住的祷告”。（歌罗西书4:2） “你们要恆切祷告、在此儆醒感恩．”。

4.求是需要的（人需要求）。（雅各书4:2c） “你们得不着，是因为你们不求”。

B. Delineation.

1. Abraham Prays for Sodom (Gen. 18).

2. Jacob Prays the First Personal Prayer (Gen. 32:9-12). See other personal prayers (Deut. 26:1-16; Ex. 5:22).

3. Joshua and Judges Cry Unto the Lord (Josh. 7:6-9; Judg. 10:14).

4. Samuel Prays As an Intercessor (I Sam 7:5, 12).

5. David Prays With Thanksgiving (II Sam. 7).

6. Believers Pour Out Their Hearts to God (Ps. 42:4; 62:8).

B.祷告的写照。

  1.亚伯拉罕为所多玛祈祷（创世纪 18）。

  2.雅各的个人直接的祷告(创32:9-12)。参见其他的个人祷告（申命记26:1-16; 出5:22）。

  3.约书亚与士师向主哀哭的祷告（约书亚记7:6-9; 士师记10:14）。

  4.撒母耳作为代求者而祷告（撒母耳记上7:5,12）。

  5.大卫带着感恩祷告（撒母耳记下 7）。

  6.信徒将内心对神倾诉（诗篇42:4;  62:8）。

C. Explanation.

1. Presbyterian Catechism. “Prayer is the offering up of our desires to God, for things agreeable to His will in the name of Christ with confession of our sins and thankful acknowledgment of his mercy.”

2. Scriptural Definition.
a. As a Child Going to the Father. “Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry Abba, Father” (Rom. 8:15).
b. As a Child Crying to the Father. “Lord. what wilt thou have me to do?” (Acts 9:6).
c. As a Child Desiring to Be With the Father. “Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou would keep me from evil, that it may not grieve me! And God granted him that which he requested” (I Chron. 4:10).
d. As a Child Petitioning the Father. “When heaven is shut up, and there is no rain, because they have sinned against thee; if they should pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: then hear thou in heaven” (I Kings 8:35, 36).
e. As a Child Asking Intercession of the Father. “When he had taken the book, the beast and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints” (Rev. 5:8). See also Revelation 8:3-4.
f. As a Child Waiting in Silence Before God. “LORD, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear” (Ps. 10:17).

3. Human Experience. By this we mean that the saints of God have found these truths through prayer.
a. It Is a Fervent Mind Settled On God.
b. It Is Laborious in Its Task (Col. 4:12).
c. It Is a Business.

C.解释-什麽是祷告。

1.长老会的教理问答说 “祷告是我们奉主基督的名，向神承认我们的罪，感谢祂的怜悯，向神献上我们所渴望的那些符合神的旨意`神愿意成就的事”。

2.圣经给祷告的定义。
a.如孩子那样到父面前。 “你们所受的不是奴僕的心、仍旧害怕．所受的乃是儿子心、因此我们呼叫阿爸、父“（罗马书8:15）。
b.如孩子对父亲那样的哭求。 “主啊，你要我做什麽？“（使徒行传9:6）。
c.如一个渴望与父在一起的孩子。 “雅比斯求告以色列的　神说、甚愿你赐福与我、扩张我的境界、常与我同在、保佑我不遭患难、不受艰苦。　神就应允他所求的。“（历代志上4:10）。
d.如孩子那样向父求情。 “你的民因得罪你、你惩罚他们、使天闭塞不下雨、他们若向此处祷告、承认你的名、离开他们的罪。求你在天上垂听、赦免你僕人以色列民的罪、将当行的善道指教他们、且降雨在你的地、就是你赐给你民为业之地。“（列王记上8:35-36）。
e.如孩子那样请父亲代求。 “他既拿了书卷、四活物和二十四位长老、就俯伏在羔羊面前、各拿着琴、和盛满了香的金炉。这香就是众圣徒的祈祷。”（启示录5:8） 。另见启示录8:3-4。
f.如孩子般在神面前静默。 “耶和华阿、谦卑人的心愿、你早已听见。你必预备他们的心、也必侧耳听他们的祈求”（诗篇10:17）。

3.人类的经验。我们这样说的意思是信神的人已经藉着祷告发现到这些真理。
a.祷告是将热切的心依靠在神的身上。
b.祷告在其施行上是要竭力的。（歌罗西书4:12）。
c.祷告是日常必须做的工。

D. Stimulation.

1. Abundant Testimony of Christians Proves That God Answers Prayer.

2. Universality of Phrases in Scripture: Whosoever, Whatsoever, Whensoever.

3. The Wealth of the Promises by God to Praying Believers.

4. The Confidence of Access Through Jesus Christ. “Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which he dedicated for us, a new and living way through the veil, that is to say, his flesh; and having a great priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our bodies washed with pure water” (Heb. 10:19-22, R.V.).

5. The Assurance of Help by the Holy Spirit. “The Spirit helpour infirmities: for we know not what we should pray for as we ought: but the Spirit itself make intercession for us with groaning which cannot be uttered” (Rom. 8:26).

6. The Revelation of God by Christ. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18).

7. The Limitless Supply of Grace in Christ. “My God shall supply all your need according to his riches in glory by Christ Jesus” (Phil. 4:19).

8. The Unlimited Possibility of Faith. “Jesus said unto him, If thou canst believe, all things are possible to him that believe” (Mark 9:23).

9. The Abundant Ability of God. “Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that work in us, unto him be glory” (Eph. 3:20).

D. 祷告的激励。

1.有很多基督徒的见证证实了上帝回应人的祷告。

2.圣经经文的普遍性：无论是谁都能都要，凡事祷告，随时随处祷告。

3.神给那祷告信徒所承诺的富足丰盛。

4.通过耶稣基督进到神面前的信心。“弟兄们、我们既因耶稣的血,得以坦然进入至圣所、是藉着他给我们开了一条又新又活的路从幔子经过,这幔子就是他的身体。又有一位大祭司治理　神的家。并我们心中天良的亏欠已经洒去,身体用清水洗淨了,就当存着诚心、和充足的信心、来到　神面前。”（希伯来书10:19-22）。

5.有圣灵帮助的那确信。 “况且我们的软弱有圣灵帮助、我们本不晓得当怎样祷告,但是圣灵亲自用说不出来的歎息,替我们祷告。”（罗马书8:26）。

6.神藉着基督所给的启示。 “从来没有人看见　神．只有在父怀裡的独生子将他表明出来。”（约翰福音1:18）。

7.基督裡恩典的无限供应。 “我的神必照他荣耀的丰富，在基督耶稣裡`使你们一切所需用的都充足。”（腓立比书4:19）。

8.在信裡一切都有可能。 “耶稣对他说：你若能信, 在信的人`一切都有可能。”（马可福音9:23）。

9.神丰富的能力。 “神能照着运行在我们心裡的大力、充充足足的成就一切超过我们所求所想的。”（以弗所书3:20）。

E. Illustration.

1. Abraham Interceding for Sodom (Gen. 18:22, 23; 19:29).

2. Prayer of Abraham’s Servant (Gen. 24:12).

3. Personal Prayer of Jacob (Gen. 32:9-12).

4. Moses’ Intercession for Israel (Ex. 32:11-14, 30-34; Num. 14:11-21).

5. Samuel Interceding for King and People (I Sam. 12:6-25).

6. Elijah Praying for Fire and Water (I Kings 18:25-41; James 5:17, 18).

7. Nehemiah’s Prayer for Jerusalem (Neh. 2:4).

8. Joshua’s Prayer for Discernment (Josh. 7:7-9).

9. Samson’s Prayer for Renewed Strength (Judg. 16:28).

10. Hannah’s Prayer for a Child (I Sam. 1:10, 11).

11. David’s Prayer of Penitence (Ps. 51).

12. Solomon’s Prayer for Wisdom (I Kings 3:5-9).

13. Solomon’s Prayer of Dedication (I Kings 8:25-53).

14, Jonah’s Prayer for Deliverance (Jonah 2).

15. Habakkuk’s Prayer of Praise (Hab. 3).

16. Paul’s Intercession for the Saints (Eph. 1:15-23; 3:14-21; Col. 1:9-14).

17. The Malefactor’s Prayer for Forgiveness (Luke 23: 42, 43).

18. Stephen’s Prayer of Submission (Acts 7:59, 60).

19. The Lord Jesus’ Prayer for Strength (Matt. 26:27-46).

20. The Bible’s Last Prayer (Rev. 22:20).

E.祷告的例证示范。

1.亚伯拉罕为所多玛代求（创18:22-23; 19:29）。

2.亚伯拉罕僕人的祷告（创世纪24:12）。

3.雅各个人（为自己）的祷告（创32:9-12）。

4.摩西对以色列的代祷（出埃及记32:11-14,30-34;民数记14:11-21）。

5.撒母耳为王和百姓代求（撒母耳记上12:6-25）。

6.以利亚求降火和下雨（列王纪下18:25-41; 雅各书5:17,18）。

7.尼希米为耶路撒冷祷告（尼希米记2:4）。

8.约书亚向神祷告求问该要怎样行（约书亚记7:7-9）。

9.参孙求神再赐一次力量的祷告（士师记16:28）。

10.哈拿祷告求神赐她一个孩子（撒母耳记上1:10,11）。

11.大卫认罪忏悔的祷告（诗篇51）。

12.所罗门求智慧的祷告（列王纪上3:5-9）。

13.所罗门献圣殿的祷告（列王记上8:25-53）。

14约拿在鱼肚裡求神拯救的祷告（约拿书2章）。

15.哈巴谷的讚美祷告（哈巴谷书3章）。

16.保罗为众信徒的代求（以弗所书1:15-23; 3:14-21; 歌罗西书1:9-14）。

17.与耶稣同钉十字架的其中一罪犯求赦免的祷告（路加福音23:42-43）。

18.司提反交付自己求主收纳的祷告（使徒行传7:59-60）。

19.主耶稣求力量的祷告（马太福音26:27-46）。

20.圣经的最后祷告（启示录22:20）。

F. Regulation.

1. As to the Posture of the Body. There is much supposition concerning the posture of the body while in prayer. Some contend that prayer is not prayer unless one is on his knees, believing it to be blasphemous to pray while walking, and the like. According to the following Scriptures there is no set rule as to the position of the body in prayer:
a. Christ on His Face. “He went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt” (Matt. 26:39).
b. Solomon on His Knees. “It was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven” (I Kings 8:54).
c. Peter on the Water. “Lord, save me” (Matt. 14:30c).
d. Thief on the Cross. “Lord, remember me when thou comest into thy kingdom” (Luke 23:42).
e. Elijah With Face Between His Knees. “So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees” (I Kings 18:42).
f. David on His Bed. “I am weary with my groaning; all the night make I my bed to swim; Iwater my couch with my tears” (Ps. 6:6).

2. As to Time. Many poems have been written suggesting the time to pray. We do know that the Christian should select a time when it is the most convenient for him to be alone with the Lord. Here again there is no regulation stipulated. Notice the following examples:
a. Daniel: Three Times a Day. “Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God as he did aforetime” (Dan. 6:10).
b. Christ: Early in the Morning. “In the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed” (Mark 1:35).
c. Peter and John: Hour of Prayer (3 P.M.). “Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour” (Acts 3:1).

3. As to Place. Where is the place God meets man today? The Lord Jesus said, “Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. . . . But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him” (John 4:21, 23). Here, too, we see that no definite place is commanded:
a. Christ in the Garden: “Then cometh Jesus with them unto a place called Gethsemane, and said unto the disciples, Sit ye here, while I go and pray yonder” (Matt. 26:36).
b. Christ on the Grass. “He commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude” (Matt. 14:19).
c. Christ on a Mountain. “It came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God” (Luke 6:12).
d. Paul in a Storm on Board Ship (Acts 27). Where is the place the Christian should pray? Christ said, “Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matt. 6:6). Where is the closet, and how may one close the door? The closet is any place where the believer may closet himself from the outside world. It may be on a bus, walking on the street, or it may be in a closed room. It is a place where he and God are alone together.

F.祷告有何规定。

1.关于身体的姿势。在祈祷时，有很多关于身体姿势的说法。有些人认为除非是跪着，否则就不算是祷告，他们认为在走路或其他姿势的祷告是亵渎神，诸如此类。根据以下的经文，没有特定的规则说人在祷告时身体姿势应该如何：
a.基督脸贴地面祷告。（马太福音26:39） “他就稍往前走、俯伏在地、祷告说、我父阿、倘若可行、求你叫这杯离开我．然而不要照我的意思、只要照你的意思。”。
b.所罗门屈膝跪着祷告。（列王纪上8章54) “所罗门在耶和华的坛前屈膝跪着、向天举手、在耶和华面前祷告祈求已毕、就起身来。”。
c.彼得在水上祷告。（马太福音14:30c） “主啊，救我”。
d.被钉在十字架上那犯人的祷告。（路加福音23:42） “主啊，你得国降临的时候、求你记念我”。
e.以利亚脸伏在两膝之间祷告。（列王纪上18:42） “亚哈就上去喫喝。以利亚上了迦密山顶、屈身在地、将脸伏在两膝之中．”。
f.大卫在床上祷告。（诗篇6:6） “我因唉哼而困乏．我每夜流泪、把床榻漂起、把褥子溼透。“。

2.关于祷告的时间。诗篇有很多诗的写成，隐含的显示出他们祷告的时辰。我们知道，基督徒应该选择一个让他单独与主同在的时间。再次的，这裡并没有明文规定。请注意以下的示例：
a.但以理：一天三次。 “但以理知道这禁令已经盖了玉玺、就到自巳家裡、他楼上的窗户、开向耶路撒冷，一日三次、双膝跪在　神面前、祷告感谢、与素常一样。“（但以理书6:10）。
b.主基督：在早晨祷告。 “次日早晨，天未亮的时候，耶稣起来`到旷野地方去,在那裡祷告。”（马可福音1:35）。
c.彼得和约翰：祷告的时辰（下午3点）。 “申初祷告的时候,彼得、约翰、上圣殿去”（使徒行传3:1）。在下午三点祷告的时辰，彼得和约翰上圣殿去。(新译本）

3.关于祷告的地点。现今，神在哪裡与人相会呢？（约翰福音4:21,23）主耶稣说：“妇人，你应当信我，时候将到，那时你们敬拜父，不在这山上，也不在耶路撒冷. . . 然而时候将到，现在就是了，那用心灵按真理敬拜父的，才是真正敬拜的人；因为父在寻找这样敬拜他的人。”。在这裡，我们也看到没有命令人要到一个特定的地方祷告。
a.基督在园子裡祷告：“耶稣同门徒来到一个地方、名叫客西马尼、就对他们说、你们坐在这裡、等我到那边去祷告。”（马太福音26:36）。
b.基督在草地上祷告。（马太福音14:19） 耶稣“..吩咐众人坐在草地上．就拿着这五个饼、两条鱼、望着天、祝福、擘开饼、递给门徒．门徒又递给众人。” 。
c.基督在山上祷告。 “在那些日子裡，耶稣出去上山祷告。整夜祷告　神。”（路加福音6:12）。
d.保罗遇风暴时在船上祷告（使徒行传第27章）。基督徒应该在哪裡祷告呢？基督说：“你祷告的时候、要进你的内屋、关上门、祷告你在暗中的父、你父在暗中察看、必然报答你。”（马太福音6:6）。内屋在哪裡，你怎麽可能关上内屋的门呢？内屋就是信徒可以将自己与外界隔绝起来的任何地方。它可能是在公交车上，可能是走在街上的任何地方走，也可能是在一个封闭的房间裡。内屋指的是一个地方- 他和神单独在一起的地方。

G. Conditions.

What will it take to get our prayers answered? The Christian is one who asks to receive. The following truths guarantee answers to prayer.

1. Confidence. “Without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Heb.11:6).

2. Earnestness. “I say unto you, Ask, and it shall be given you; seek, and ye shall find: knock, and it shall be opened unto you” (Luke 11:9). Ask: Matthew 7:7; seek: James 5:17; knock: Acts 12:5.

3. Definiteness. “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good gifts to them that ask him” (Matt. 7:11).

4. Persistence. “Continue in prayer, and watch in the same with thanksgiving” (Col. 4:2). See also Luke 18:1-8.

5. Faith. “I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (Mark 11:24).

6. Submission. “This is the confidence that we have in him, that, if we ask anything according to his will he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desire of him” (I John 5:14, 15). When we ask according to His will, then two have agreed, thus assuring that prayer will be answered. “Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven” (Matt. 18:19).

G. 祷告蒙应允的条件。

让我们的祷告获得回应，需要具备什麽条件呢？基督徒是个求想要得的人。以下的真理保证对于祷告的回应。

1.信心。（希伯来书11:6） “人非有信、就不能得　神的喜悦．因为到　神面前来的人、必须信有 神，且信祂赏赐那寻求祂的人”。

2.恳切。（路加福音11:9） “我又告诉你们、你们祈求就给你们．寻找就寻见．叩门就给你们开门。”。祈求：见马太福音7:7; 寻找: 见雅各书5:17; 叩门：见使徒行传12:5。

3.具体。（马太福音7:11） “你们虽然不好、尚且知道拿好东西给儿女、何况你们在天上的父、岂不更把好东西给求他的人麽。”。

4.恆切。（歌罗西书4:2） “你们要恒切祷告，在祷告的时候存着感恩的心警醒”。另见路加福音18：1-8。

5.信能得着。（马可福音11:24） “所以我告诉你们、凡你们祷告祈求的、无论是甚麽、只要信是得着的、就必得着。”。

6.服从旨意。（约翰一书5:14,15）“我们若照他的旨意求甚麽、他就听我们．这是我们向他所存坦然无惧的心。既然知道他听我们一切所求的、就知道我们所求于他的无不得着。”。当我们按照他的旨意请求时，这样，说的与听的双方已经同意了，就能料定祷告能得到回应。（马太福音18:19） “我又告诉你们、若是你们中间有两个人在地上,同心合意的求甚麽事、我在天上的父、必为他们成全”。

H. Limitation.

1. Through Spiritual Profanation. This is well illustrated in the life of Esau. Paul bids us to look diligently “lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance though he sought it carefully with tears” (Heb. 12:16, 17). Esau gave away the blessings that went with the birthright. That which he sold was gone forever. In the Christian life lost days and lost opportunities are gone. Yesterday is gone forever.

2. Through Judicial Penalties. “Speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that set up his idols in his heart, and put the stumbling block of his iniquity before his face, and come to the prophet; I the LORD will answer him that come according to the multitude of his idols” (Ezek. 14:4). See also Deuteronomy 3:25-27; Jeremiah 15:1.

3. Through Lack of Action. “The LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward” (Ex. 14:15). To be sure there is a time to “stand still and see the salvation of the LORD,” but there is also the time to go forward.

4. Through Insincerity. “When thou pray, thou shalt not be as the hypocrites are, for they love to pray standing in the synagogue and in the corner of the streets, that they may be seen of men. Verily I say unto you, They have their reward” (Matt. 6:5).

5. Through Carnal Motives. “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lust” (Jas. 4:3).

6. Through Unbelief. “Let him ask in faith, nothing wavering. For he that waver is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord” (Jas. 1:6, 7).

7. Through Cherished Sin. “If I regard iniquity in my heart, the Lord will not hear me” (Ps. 66:18).

8. Through Failure to Ask. “Ye have not, because ye ask not” (Jas. 4:2c). Some find a conflict with the above verse and Matthew 6:8: “Be not ye therefore like unto them: for your Father know what things ye have need of, before ye ask him.” They reason that if the Father knows what we have need of, why then should they pray? This has hurt the prayer life of many Christians. It should not. It is true that our Father knows everything we have need of; if He didn’t He would not be God. His knowledge, however, is not a guarantee that we shall have the needed things: “Ye have not, because ye ask not.” Yes, the Father knows what we need, but we have to pray for it. We are warned, nevertheless, that we cannot fool God and ask for things we do not need.

H. 祷告受限的原因。

1. 属灵上的亵渎（因为贪恋世俗）。以扫的生命就是过很贴切的例子。保罗吩咐我们要认真看，“免得有淫乱的、贪恋世俗如以扫的。他因一点食物把自己长子的名分卖了。后来想要承受父所祝的福、竟被弃绝、虽然号哭切求、却得不着门路、使他父亲的心意回转。“（希伯来书12:16-17）。以扫将自己与生俱来的福份拱手让出。他所卖掉的那长子的名份永远的离他而去了。在基督徒的生命中，消逝的日子和失去的机会也一样都流走消失了。昨天是一去不复返了。

2.因审判的处罚。（以西结书14:4） “你要告诉他们、主耶和华如此说、以色列家的人中、凡将他的假神接到心裡、把陷于罪的绊脚石放在面前、又就了先知来的、我耶和华在他所求的事上、必按他拜许多假神的罪报应他“。参见申命记3:25-27;耶利米书15:1。

3.因为没有行动。（出埃及记14:15） “耶和华对摩西说、你为甚麽向我哀求呢、你吩咐以色列人往前走。“。我们该确保有时候“要站住、看耶和华所要施行的救恩” ，但有时候也要向前走。

4.因为不是真心。（马太福音6:5） “你们祷告的时候、不可像那假冒为善的人、爱站在会堂裡、和十字路口上祷告、故意叫人看见．我实在告诉你们、他们已经得了他们的赏赐。”

5.出于肉体的私慾。（雅各书4:3） “你们求也得不着、是因为你们妄求、要浪费在你们的宴乐中。

6.因为不信。（雅各书1:6,7） “只要凭着信心求、一点不疑惑。因为那疑惑的人`就像海中的波浪`被风吹动翻腾。这样的人`不要想从主那裡得甚麽。”。

7.因为注重罪孽。（诗篇66:18） “我若心裡注重罪孽、主必不听我。”。

8.因为不求。（雅各书4:2c）说 “你们得不着、是因为你们不求”。有些人发现上述的经文与马太福音6:8 有矛盾：马太福音6:8 写到“你们不可效法他们．因为你们没有祈求以先、你们所需用的、你们的父早已知道了”。他们辩称，如果天父知道人需要什麽的话，为什麽他们应该要祈求呢？

这想法让许多基督徒的祷告生命受到了伤害。不应该如此的。我们的天父确实知道我们所需要的一切; 如果祂不知道的话，祂就不会是上帝了。然而，天父的知道并不保证我们就会得到所需的东西：“你们得不着，是因为你们不求。”… 是的，天父知道我们需要什麽，但我们必须祈求以便得着这些东西。即便如此，圣经也警告我们，不能欺骗上帝而求我们所不需要的东西。

I. Mediation.

“There is one God, and one mediator between God and men, the man Christ Jesus” (I Tim. 2:5). “In whom we have boldness and access with confidence by the faith of him” (Eph. 3:12). See also John 16:24-26, “Through him we both have access by one Spirit unto the Father” (Eph. 2:18). This is the Scriptural formula for the presentation of prayers: To the Father, through the Son, by the Spirit.

Prayers should contain the following:

1. Adoration.

2. Thanksgiving.

3. Confession.

4. Supplication.

5. Intercession.

I.双方之间的中介。

“在　神和人中间、只有一位中保、乃是降世为人的基督耶稣。”（提摩太前书2:5）。 “我们因信耶稣、就在他裡面放胆无惧、笃信不疑的来到　神面前”（以弗所书3:12）。参见约翰福音16:24-26，“因为我们两下藉着他被一个圣灵所感、得以进到父面前。”（以弗所书2:18）。这是从圣经里我们看出的献上祷告的公式：藉着圣灵，通过圣子耶稣，到圣父面前。

祷告应该含有以下这些：

1.倾慕讚美。

2.感谢感恩。

3.认错认罪。

4.为自己祈求。

5.为别人代求。