聖經教義 – 救贖論

OUTLINE FOR CHAPTER VI    第六章 救贖論的大綱

SOTERIOLOGY  救贖論

I. Repentance.  壹. 悔改
A. Citation. 引文
B. Explanation. 解釋-悔改
C. Manifestation. 悔改的顯現
D. Condition. 導致悔改的條件
E. Definition. 定義

II. Faith. 貳.信
A. Citation. 引文
B. Explanation. 解釋-信。
C. Donation. 饋贈-信是神所賜的
D. Centralization 信的中心焦點
E. Production. 信的結果

III. Regeneration.  叁.重生
A. Citation. 引言
B. Explanation. 解釋-重生
C. Compulsion. 重生的必要
D. Condition. 重生的條件

IV. Justification. 肆. 稱義
A. Citation. 引文
B. Explanation. 解釋稱義
C. Condition. 稱義的條件
D. Illustration. 稱義的例證
E. Manifestation. 稱義的彰顯

V. Sanctification. 伍. 成聖
A. Citation. 引文
B. Explanation. 解釋-成聖是什麼
C. Condition. 成聖的條件
D. Definition. 成聖的定義

VI. Adoption. 陸. 得兒女的名份
A. Citation. 引文
B. Explanation. 解釋-得兒女的名份
C. Origination. 起源
D. Consummation. 實現完成
E. Manifestation. 得兒女名份的表現

VII. Redemption. 柒. 救贖 （贖回/買贖）
A. Citation. 引言
B. Explanation. 解釋- 救贖

VIII. Prayer.  捌.禱告祈求
A. Affirmation. 一些確認
B. Delineation. 禱告的寫照
C. Explanation. 什麼是禱告
D. Stimulation. 為什麼要禱告
E. Illustration. 禱告的例證
F. Regulation. 禱告有何規定
G. Condition. 禱告蒙應允的條件
H. Limitation. 禱告受限的原因
I. Mediation. 雙方之間的中介

Chapter VI   第六章

SOTERIOLOGY 救贖論

Soteriology is the doctrine of salvation.  救贖論是關於救贖的教義。

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).

壹. 悔改

A.引文。
（馬太福音3:1,2）“在那些日子裡，有施洗的約翰出來、在猶太的曠野傳道、說：天國近了、你們應當悔改”。…（馬太福音4:17） “從那時候耶穌就傳起道來、說、天國近了、你們應當悔改”。…（使徒行傳20:21）“保羅對猶太人和希臘人都作過見證，要他們悔改歸向　神，信靠我們的主耶穌”。 （啟示錄3:19）“凡我所疼愛的、我就責備管教他．所以你要發熱心、也要悔改”。又見馬可福音6:12; 路加福音24:47; 使徒行傳2:38; 11:18; 26:20; 彼得後書3:9。

對於那些說現在不要再傳講悔改的人，對那些說悔改在救恩上不重要的人而言，我們要指出事實，施洗約翰`主耶穌基督和使徒保羅都傳講要悔改。悔改的教導在五旬節之前，在五旬節期間，和在五旬節之後都被宣告出來。 “你們若不悔改，都要如此滅亡”（路加福音13:5）。

B. Explanation.

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.

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).

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.

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.

B。 解釋-悔改是什麼？
1.悔改不是改革。悔改完全是一個心意的內在行為。很多人以為悔改是指轉離他們的罪行，但如果是這樣的話，這將會是一種改革。悔改不是做某件事，好像一個行為那樣，因為沒有任何人是因為放棄什麼而得救的。一個人可能離棄他的罪行，但仍然不是基督徒。

2.悔改不是悔不當初。這個意思是說悔改不是靈魂為罪懊惱。許多被關在監獄裡的人為他們所犯的罪感到難過。他們為自己的罪行憂傷嗎？不，他們是感到遺憾，遺憾他們被抓到了。我們相信在真實的悔改裡，人是會為他的罪而憂傷懊悔的。若只是為罪而憂傷懊悔，那不是悔改，但那可能導致悔改。 “因為依著神的意思憂愁，就生出沒有後悔的懊悔來，以致得救；但世俗的憂愁是叫人死。”（哥林多後書7:10）。

3.悔改不是懊悔苦行。懊悔苦行是悲傷的一種表達（藉著某種行為）去為罪賠償；那像是一種自我懲罰。

4. 悔改是一個心意的改變。悔改的字面意思是“後來想”或“重新考慮”。…“心意的改變”並不是指“看法改變”;…. “心意改變”是用新心靈代替舊心靈。它是換上新人。真正的悔改是一種心意的改變，那心意的改變會導致行為的改變；但我們要注意，人可能有行為的改變卻沒有心的改變。在馬太福音21:28-29中可以看到一個悔改的好例子：
“有一個人，他有兩個兒子、他對大兒子說：我兒、你今天到葡萄園裡去作工。大兒子回答說:我不去。但後來自己懊悔，就去了。”

任何人在他能得救之前，一定先要有悔改。對許多的事情一定有心意的改變：對罪，對自己，對神和對耶穌基督。 （提摩太后書2:25）說“然而主的僕人… 要溫溫和和的.. 善於教導、存心忍耐、用溫柔勸戒那抵擋的人．或者　神給他們悔改的心、可以明白真道。”

說得更重一些，悔改不僅意味著心意的改變; 更是站在與自己對立的一邊，將自己放到與神同一邊的位置上。因此，悔改是‘自我審判’。

C. Manifestation.

1. Change in the Intellect.

2. Change of Feeling.

3. Change of Will.

4. Change of Action.

C.悔改的顯現。

1.在智識上改變。

2.感覺的改變。

3.心意的改變。

4.行動的改變。

D. Condition.

1. Through the Goodness of God. “Despisest thou the riches of his goodness and forbearance and longsuffering; 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.導致悔改的條件。

1.藉著神的恩慈。（羅馬書2:4） “還是你藐視他豐富的恩慈、寬容、忍耐、不曉得他的恩慈是領你悔改呢”。另見彼得後書3:9。

2.透過神的福音信息。（使徒行傳2:37-38,41） “眾人聽見這話、覺得扎心、就對彼得和其餘的使徒說、弟兄們、我們當怎樣行呢？。彼彼得說、你們各人要悔改、奉耶穌基督的名受洗、叫你們的罪得赦、就必領受所賜的聖靈 . . . 於是領受他話的人、就受了洗．那一天、門徒約添了三千人。”。

3.藉着聖經的教導。。（提摩太後書2:24,25） “然而主的僕人不可爭論、只要溫溫和和的待眾人、善於教導、存心忍耐、用溫柔勸戒那抵擋的人。或者　神給他們悔改的心、可以明白真理．“。

4.透過神的懲罰。 “你當悔改、若不悔改、我就快臨到你那裡、用我口中的劍、攻擊他們。“（啟示錄2:16）。參見啟示錄2:5; 3:3; 希伯來書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.悔改的定義。

人能悔改是神做的工，導致人對於自己與神的關係上有一個心靈的改變。悔改既不是悲傷也不是懊悔/懺悔，雖然悔悟的悲傷可能引導到心靈的改變。 悔改一直是得救信仰上的一個成份元素。

II. FAITH

A. Citation.

“The gospel of Christ … is the power of God unto salvation to every one that believeth. . . . 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.

貳  信 （信心/ 相信）

A.引文。

（羅馬書1:16,17）“基督的福音本是　神的大能、要救一切相信的 ……因為　神的義就是藉著這福音顯明出來，本於信而歸於信，正如經上所記：“義人必因信得生。”。（羅馬書3:28）“因此我們認定（所以我們得出結論）、人稱義是因著信、不在乎遵行律法”。另見馬太福音9:22; 使徒行傳26:18; 羅馬書4:5; 哥林多後書5:7; 以弗所書2:8; 希伯來書11:6; 雅各書5:15; 彼得前書1:5。

B. Explanation.

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

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.

B.解釋- 信是什麼?

信的一個很好的定義是：對別人的信心; 依賴見證。真實的信包括以下這些：
1. 知識。在一個人能信之前，他必須先有所聽聞。在人的事上真是這樣，在基督裡的信也是如此。若沒有神的話語（道），人是不可能在基督裡有信心的。 “信道是從聽道來的、聽道是從基督的話來的”（羅馬書10:17）。有時我們可能會求更大的信心，但這順序不大對。若想要增加自己的信心，人必須要先多去了解神的話語（聖經）。在一個人能有信心之前，他必需要先知道所信的確實存在。

2. 相信。信的第二個要素是相信。每個人都知道相信是什麼意思，那就是，視為真理來接受它。人們能知道有一位救主名叫耶穌，並且相信祂能拯救。然而，這個知道並不是得救的信。比如，人對於一把椅子有信心，是相信這椅子存在，並且相信它能夠支撐住你。然而，在第三個要素還沒有加進來之前，這仍然不是對這椅子有完全的信。而這第3個元素是：

3. 信任。要在任何東西/任何事有信心的話，信任是必須要有的。在得救的信心上這是最不可缺的。知道基督死了是一回事，而相信基督的為你死是另一回事;  信靠這位死了又復活的救主來得到救恩，又是另一回事。讓我們再用那椅子來做例子吧：你可以知道有一把椅子存在，並且相信它可以完全撐住你，但在那椅子上的信心並沒有被運用，要直到你坐在這椅子裏才算。… 你是完全的信任耶穌基督`讓祂擔負你的救贖嗎？

4. 依靠。這意味著完全的依靠基督。這意味著完全的依靠基督。當一個人躺靠在床時，他能在床上完全放鬆並且休息。當我們將信任放在主基督身上時，我們應該依靠祂而安歇。

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.饋贈- 信心是神所賜的。

1.是聖父所賜的。 “我憑著所賜我的恩、對你們各人說、不要看自己過於所當看的．要照著　神所分給各人信心的大小、看得合乎中道。”（羅馬書12:3）。

2.是聖子所賜的。耶穌是“為我們信心創始成終的主，祂因那擺在前面的喜樂、就輕看羞辱、忍受了十字架的苦難、便坐在　神寶座的右邊。“（希伯來書12:2）。

3.是聖靈所賜的。“這人蒙聖靈賜他智慧的言語. . .那人蒙這位聖靈賜他信心．還有一人蒙這位聖靈賜他醫病的恩賜。 ”（哥林多前書12:8-9）。

D. Centralization.

The object of faith is Christ, and He alone.

D.信的中心焦點。

信的對像是基督，單單信祂。。

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.信的結果。

信的結果是得救。 “你們得救是本乎恩、也因著信、這並不是出於自己、乃是　神所賜的。也不是出於行為、免得有人自誇。”（以弗所書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 liveth and abideth forever” (I Peter 1:23). “Whosoever is born of God doth not commit sin; for his seed remaineth 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。
“耶穌回答說、我實實在在的告訴你、人若不重生、就不能見　神的國. . . . .耶穌說、我實實在在的告訴你、人若不是從水和聖靈生的、就不能進　神的國。”（約翰福音3:3,5）。我們“蒙了重生、不是由於能壞的種子、乃是由於不能壞的種子、是藉著　神活潑常存的道。”（彼得前書1:23）。 “凡從　神生的、就不犯罪、因　神的道存在他心裡。他也不能犯罪、因為他是由　神生的。”（約翰一書3:9）。另見約翰一書2:29; 5:4,18。

B. Explanation.

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.

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).

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.

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.

5. It Is Not Church Membership. We are told in Hebrews 10:25 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 Church saves. 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.

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.

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).

B. 解釋 -什麼是重生

1.重生不是改革。有些人認為藉著改變行為，像把一片新葉子翻了面那樣，他就成為神的兒女了。有些人戒酒是因為心臟不好而戒的，並不是因為他們知道醉酒是冒犯神的罪而戒酒的。一個人可能不再犯任何罪;但這不是重生。

2.重生不是回轉/回頭。有很多次我們談到重生如回轉，但實際上，“回轉”意味著轉身回頭。得救的人，甚至可能在他得救之後才回轉，如彼得的例子。在主耶穌這樣宣稱之前，他早就就得救了，但他後來才回轉。主耶穌說“… 西門、西門、撒但想要得著你們、好篩你們、像篩麥子一樣．但我巳經為你祈求、叫你不至於失了信心．你回頭以後、要堅固你的弟兄。”（路加福音22:31,32）。

3.重生不是來自堅定禮。有些教會，按他們在教會所施行的某種儀式，聲稱參與者（通常是十二或十三歲的孩子）藉著油的膏抹而領受聖靈了。這是一個錯誤的教義。你並是不藉著人的任何儀式/行為而領受聖靈，你是因接受基督為救主而領受聖靈的。

4.水的洗禮不是重生。即使用全世界所有的水來洗，都無法換來讓人能得救的信。有人可能會問，“那為什麼我們被命令要受洗呢？…. 信的人受洗，是 ”求在　神面前有無虧的良心”（彼得前書3:21下）。這是一個宣告，聲明信的人有基督的死，被埋葬和復活，此外無它。

5.教會的會員身份不能給人重生。希伯來書10:25告訴我們“不可停止聚會、好像那些停止慣了的人．” 。然而，參加教會並不代表罪人有內心的改變。請記住，“教會”這個詞的意思是“ 被呼召出來的一群人”或“集結/聚會”。加入一個人群集團不能帶給你救贖。有些人認為是教會拯救人。應該要正確的翻譯“聚會拯救人” 這句子。在地上有任何聚會能給人救贖嗎？在世上有任何一個被呼召出來的團群能使人成為上帝的兒女嗎？ 並沒有！在世上沒有任和聚會（召會）讓我們一信了，靈魂就得到拯救的。

6.領聖餐不會讓人重生。（參與聖餐）領主餐這件事並沒有拯救人或清除罪惡的功效。領受主的晚餐只是為要紀念主基督`紀念主在各各他被釘十字架為我們所做的工。我們應當如此行來紀念祂，直到祂再來。

7.重生是新生。（哥林多後書5:17） “若有人在基督裡、他就是新造的人．舊事已過、都變成新的了”。（約翰一書2:29） “你們若知道他是公義的、就知道凡行公義之人都是他所生的。”。

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。

你們要重生。這是主親自宣布的一個必需。

1.在人類的敗壞上看到這必需。 “從肉身生的、就是肉身．從靈生的、就是靈。”（約翰福音3:6）。 “你們要重生” 這句話的更好翻譯是：“你們必須要從天上生”。人如果有一天要在天堂上生活的話，那麼他必須要在天堂上有一個出生。

2.從人的普遍光景上看到這必需。在任何地方沒有人是不需要重生的。 “因為世人都犯了罪、虧缺了　神的榮耀。”（羅馬書3:23）。

3.在神的聖潔裡看到這必需。人如果要被這位公義聖潔的神接受成為祂的孩子，一個大改變必須要發生，使他成為聖潔。（彼得前書1:16） “神在聖經裡說，你們要聖潔; 因為我是聖潔的”。

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 come 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.重生的條件。

1.神的工作。成為上帝兒女的過程不是藉著自然的誕生。人無法憑自己重生。這不是決定在於人的意志，而是決定在於上帝。 “凡接待祂（耶穌）的、就是信祂名的人、祂就賜他們權柄、作　神的兒女。這等人不是從血氣生的、不是從情慾生的、也不是從人意生的、乃是從　神生的。“（約翰福音1:12-13）。實際上，我們在自己的頭一個誕生（肉生）沒有做任何的工，我們在自己的第二個誕生（靈生）也無法做任何的工。

2.人的回應。雖然是神使相信的罪人重生的，但人在重生這件事上擔負有一個責任; 他必須要信！ 沒錯，“你們得救是本乎恩” ，但也是 “因著信”。(約翰福音14:6)“若不藉著我，沒有人能到父那裡去”。是的，耶穌是那道路，但罪人必須要來！有罪的人必須親自藉著自己的信接受耶穌基督。這是人的部分。而上帝做其餘剩下的。

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。稱義

A.引文。

我們是“…蒙神的恩典、因基督耶穌的救贖、而白白的稱義。”（羅馬書3:24）。 “我們…得算為義的人..．就是我們這信 神使我們的主耶穌從死裡復活的人。耶穌為我們的過犯被交去處死，為我們的稱義而復活 ”（羅馬書4:24-25）。 “我們既因信稱義、就藉著我們的主耶穌基督、得與 神相和”（羅馬書5:1）。 “ 你們中間也有人從前是這樣(偷竊的、貪婪的、醉酒的): 但如今你們奉主耶穌基督的名、並藉著我們　神的靈、已經洗淨、成聖稱義了”（哥林多前書6:11）。另見羅馬書3:26; 5:9; 加拉太書2:16-17; 提多書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.

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.

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.

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.

B.解釋 – 什麼是稱義。

稱義（To justify)這動詞的意思是“估算，宣佈，或顯出正義”。稱義的行動並不意味著去造義人。上帝宣佈信徒為義人; 上帝並沒有讓人成為義人。稱義(Justification)是一個法律的術語：一個好的操守/信譽。

在人間的法院，法律在法官之上。如果法官是一個對法律誠實的公正法官，他無法對罪表現憐憫。他必須依法宣佈犯的罪人為有罪。而在上帝的法庭，信徒 – 一個有罪的人，被帶到上帝的審判台前，神可以宣布他為無罪，因上帝高過祂的律法。

在人間的法庭，有罪的人可以被赦罪，罪行可以不需要付代價而被饒恕。但在上帝的法庭並非如此。所有的罪都必須付代價，罪人都要受到懲罰。在上帝的稱義裡合共有三件事。

1.赦罪。“惟獨　神所復活的、他並未見朽壞。所以弟兄們、你們當曉得、赦罪的道是由這人傳給你們的。你們靠摩西的律法`在一切不得稱義的事上`信靠這人,就都得稱義了”（使徒行傳13:37-39）

基督徒不是被赦罪的罪犯; 而是個被上帝稱義的人。上帝宣佈信徒為義（在公義的量稱/天平上，從有罪的一方歸到有義的一方）、因有另一個人-他的代罪替身 -主耶穌基督為他的罪償還罪債了。若沒有基督的代償，上帝絕不會赦罪的。

2.歸咎罪責。 “凡心裡沒有詭詐、耶和華不算為有罪的、這人是有福的”（詩篇32:2）。 “主不算為有罪的、這人是有福的”（羅馬書4:8）。 “沒有律法之先、罪已經在世上．但沒有律法、罪也不算罪。”（羅馬書5:13）。

3.相交。（以弗所書4:6） “一　神、就是眾人的父、超乎眾人之上、貫乎眾人之中、也住在眾人之內。”。這是神和信徒的相交，如父與子之間的相交。請記住，神只做祂兒女的父，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.稱義的條件。

1.不是。
a. 不是靠人的作工。 “作工的得工價、不算恩典、乃是該得的、惟有不作工的、只信稱罪人為義的　神、他的信就算為義。“（羅馬書4:4-5）。另見羅馬書11:6。
b.不是靠遵行律法。。 “沒有一個人靠著律法在　神面前稱義、這是明顯的．因為經上說: 義人必因信得生。”（加拉太書3:11）。另見羅馬書3:20; 加拉太書2:16。

2. 正是。
a. 靠神。神設立基督耶穌 “…顯明祂的義、使人知道祂自己為義、也稱信耶穌的人為義。”（羅馬書3:26）。另見羅馬書8:33。
b.靠恩典。 “好叫我們因他的恩得稱為義、可以憑著永生的盼望成為後嗣。/可以憑著盼望承受永生”（提多書3:7）。另見羅馬書3:24。
c.靠基督的血。 “現在我們既靠著祂的血稱義、就更要藉著他免去　神的忿怒”（羅馬書5:9）。另見羅馬書3:24-25。
d.藉著信。 “我們既因信稱義、就藉著我們的主耶穌基督、得與　神相和。”（羅馬書5:1）。
e.靠基督的復活。如果我們相信使我們的主耶穌從死裡復活的這一位（上帝），因這信，義就會被歸到我們身上。主耶穌因我們的過犯被交付去受死，因祂的復活我們得以稱義“（羅馬書4:24-25）。

D. Illustration.

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

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

3. Noah (Heb. 11:7).

D.因信而被稱為義的例證。

1.亞伯拉罕（羅馬書 4:1-5）。
2.大衛（羅馬書 4:6-8）。
3.挪亞（希伯來書 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.稱義的彰顯。

1.彰顯在行為上。（雅各書2:21-23） “我們的祖宗亞伯拉罕、把他兒子以撒獻在壇上、豈不是因行為稱義麼。可見信心是與他的行為並行、而且信心因著行為才得成全．這就應驗經上所說、『亞伯拉罕信　神、這就算為他的義。』他又得稱為　神的朋友”。救贖的證據是感恩的回報善意，就是善工（好行為）。很多時候，善工是非常，非常軟弱無力的，但神接受這些善工背後的心志。

2.彰顯在經歷上。 “我們既因信稱義、就藉著我們的主耶穌基督、得與　神相和。我們又藉著他、因信得進入現在所站的這恩典中、並且歡歡喜喜盼望　神的榮耀。不但如此、就是在患難中、也是歡歡喜喜的．因為知道患難生忍耐．忍耐生老練．老練生盼望．盼望是不會令人蒙羞的．因為所賜給我們的聖靈、將神的愛澆灌在我們心裡”（羅馬書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.

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.

伍。 成聖

這是現今信徒深感困惑的一個救贖階段。神學生對於上帝所說關於成聖的意思會感到出乎意料。很多的說法都是談到關於經驗/經歷，我們是相信經驗/經歷; 但，讓我們保持謹慎，並且讓神的道（上帝的話語-聖經）來解釋我們所經歷的，而不是用我們所經歷的去解釋神的道。

A.引文。
“神的旨意就是要你們成為聖潔、遠避淫行. . . . .神召我們、本不是要我們沾染污穢、乃是要我們成為聖潔。“（帖撒羅尼迦前書4:3,7）。 “寫信給哥林多　神的教會、就是在基督耶穌裡成聖、蒙召作聖徒的、以及所有在各處求告我主耶穌基督之名的人．基督是他們的主、也是我們的主．”（林前1:2）。 “那使人成聖的、和那些得以成聖的、都是出於一．所以他稱他們為弟兄、也不以為恥”（希伯來書2:11）。 “你們要追求與眾人和睦、並要追求聖潔．非聖潔沒有人能見主。”（希伯來書12:14）。又見彼得前書1:2; 約翰福音17:17; 出埃及記13:2; 耶利米書2:3; 以弗所書1:1。 “成聖”，”聖潔”,和 “聖徒”這些詞都來自同一個詞根。

B. Explanation.

B.解釋-成聖是什麼？

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. 成聖不是肉體血氣的改善。在聖經中從來沒有說聖靈的工作是為了改善舊的本性。天然人無法理解聖靈。天然人如何被聖靈改善呢？這很難說，但至少能這麼說，信徒的肉體情慾沒有好過不信之罪人的肉體情慾，並沒有更高尚。聖經說了：“要靠著聖靈治死身體的惡行。”（羅馬書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.成聖不是罪性的消除。有些人聲稱說信徒可能要有一個淨化的經歷去燒煉所有的血氣情慾，才能達到全無罪性`沒有能力犯罪的地步。我們不否認人可能會有這樣的經歷，但我們提醒信徒：要用神的話語去證實自己的經驗是否正確，而不是試圖用自己的經驗為標準去考核神的話語。即使舊約聖經是用希伯來文寫的，新約聖經用希臘文寫的，這幾個詞“成聖-sanctification”，“聖潔-Holy”和“聖徒-saint”這些詞語都帶有相同的字根含義。

對於那些認為成聖是一個藉以用來消除罪性之經歷的人，我們要請他翻開聖經，看神的話語是如何談論成聖的：
（出埃及記40:10） “你要膏抹燔祭壇和它一切的器具，將祭壇分別為聖，祭壇就成為至聖。”。. . . 哪裡有說到消除呢？又，祭壇有罪性嗎？
以下是另一個例子：（出埃及記19:23）“摩西對耶和華說、百姓不能上西乃山、因為你已經囑咐我們說、要在山的四圍定界限、叫山成聖。”。請問, 西乃山有罪性嗎？
還有（出埃及記19:22） “又叫那些親近耶和華的祭司自潔為聖，恐怕耶和華忽然擊殺他們”。祭司怎麼能根除自己的罪的本性呢？
再看（約翰福音10:36）“父所分別為聖、又差到世間來的、他自稱是　神的兒子、你們還向他說、你說僭妄的話麼。“。在這裡，神說基督是被分別為聖 。這裡沒有罪惡的本性！還有（約翰福音17:19） “我為他們的緣故、自己分別為聖、叫他們也因真理成聖”。這是否意味著消除罪性呢？當然不是！
又（哥林多前書7:14） “不信的丈夫、就因著妻子成了聖潔．並且不信的妻子、就因著丈夫成了聖潔．不然、你們的兒女就不潔淨．但如今他們是聖潔的了”。
信主的妻子是否有可能從他們不信的丈夫身上消除罪的本性呢？如果成聖意味著從人的身上消除罪性的話，請問你，該如何解釋以下的經文呢？（彼得前書3:15） “只要心裡尊主基督為聖。有人問你們心中盼望的緣由、就要常作準備、以溫柔敬畏的心回答各人” 。
由以上的經文可見，帶有肉體情慾的基督徒是被分別為聖的（被聖別出來的）; 成聖並不是指犯罪本性的消除。另見（哥林多前書1:1-2 與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.這不是裝扮聖潔的模樣。成聖不是一個刻意的或虛偽的虔誠;也不是假冒聖潔，如留長鬍鬚或穿黑長襪的那些做法不能標誌自己的成聖。你可以判斷一個人的聖潔是真是假。

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.成聖不是一個再次的賜福。在哥林多後書1:15中，保羅是說要使教會再次得益處，而不是給教會第二個賜福。那封書信是信給已經成聖之人的（哥林多前書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.
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.

5.成聖是“被分別出來”。其根源的意思一直都是意味著“被分開來”或“分離出來”。成聖總是意味著為某個目的而分別出來，無論是對於聖還是罪人而言。未得救的人可以分離，或使自己成為罪。耶和華說：“那些分別為聖、潔淨自己的、進入園內跟在其中一個人的後頭、喫豬肉和倉鼠並可憎之物、他們必一同滅絕。”（以賽亞書66:17）。耶穌使自己成聖;說他使自己無罪是褻瀆神明的。安息日被聖化，我們知道安息日沒有罪性。

我們再次強調，“聖潔”，“成聖”和“聖徒”這幾個名詞都來自同一個根源，意思是“分別出來”，“分離”。在出埃及記13:2中的“分別為聖-sanctify”，以及在詩篇29:2中的“聖潔-holiness ”，詩篇34:9中的”聖民-saints“,有同一的詞源。….  約翰福音17:17中的“成聖” 這詞，與腓立比書1:1中的“聖徒”，以及希伯來書12:10中的“聖潔”都來自同一個詞源。

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).

成聖, 被聖別出來，是说在三方面上的：

a.在地位上的。 “你們中間也有人從前是這樣．但如今你們奉主耶穌基督的名、並藉著我們　神的靈、已經洗淨、成聖稱義了。”（哥林多前書6:11）。我們信主的那一刻，我們就被聖別出來了。上面的經文宣告我們在稱義之前就已經被聖別出來了，從而排除了需要恩典的第二工作和第三工作。 “主所愛的弟兄們哪、我們本該常為你們感謝　神．因為他從起初揀選了你們、叫你們因信真道、又被聖靈感動成為聖潔、能以得救。”（帖後2:13）。分別為聖絕對是順序上最首先的。另見彼得前書1:2。上帝從未讓我們靠做工而得地位的;祂首先將我們分別出來，放在要歸與他的位置裡，並告訴我們要忠實於這個地位。一個信主的人（聖徒）真的是屬上帝的人。

b.在操練上的。（林後7:1） “親愛的弟兄阿、我們既有這等應許、就當潔淨自己、除去身體靈魂一切的污穢、敬畏　神、得以成聖。”。（彼得後書3:18） “你們卻要在我們主救主耶穌基督的恩典和知識上有長進。願榮耀歸給他、從今直到永遠。阿們”。

這是我們成聖的目前狀態。一個聖徒從來就不是成長然後被定聖潔淨，反而是在成聖的過程中成長的。每個信徒都是聖徒;然而，有些信徒的行事為人並不像聖徒。還活著的基督徒仍然有他的血氣肉體，也經常順從肉體。然後，上帝，藉著耶穌基督，透過聖靈，來發出責備/施行懲罰。見約翰福音17:17; 帖撒羅尼迦前書4:3;希伯來書12:10; 哥林多後書3:18。

c.在末後的。完美的成聖將會在基督的第二次降臨時發生。 “又願主叫你們彼此相愛的心、並愛眾人的心、都能增長、充足、如同我們愛你們一樣。好使你們、到最後當我們主耶穌同他眾聖徒來的時候、在我們父　神面前、心裡堅固、成為聖潔、無可責備。”（帖撒羅尼迦前書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.成聖/分別為聖的條件。

1.在神這邊的。
a.出於聖父。 “以色列中凡頭生的、無論是人是牲畜、都是我的、要分別為聖歸我。”（出埃及記13:2）。
b.藉著聖子耶穌基督。 “那些祭牲的血，由大祭司帶進聖所作贖罪祭，祭牲的身體卻要在營外焚燒。 所以耶穌也是這樣在城門外受苦，為的是要藉著自己的血使人民成聖。”（希伯來書13:11-12）。
c.藉著聖靈。 “主所愛的弟兄們，我們應該常常為你們感謝　神，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2:13）。

2.在人這邊的。
a.藉著相信基督的救贖工作。 “但你們得以在基督耶穌裡、是本乎　神，神又使祂成為我們的智慧、公義、聖潔、救贖．”（哥林多前書1:30）。
b.藉著對神話語的學習與遵守。 “現在你們因我講給你們的道、已經乾淨了。”（約翰福音15:3）。
c.藉著順服於義。 “我因你們肉體的軟弱、就照人的常話對你們說、你們從前怎樣將肢體獻給不潔不法作奴僕、以至於不法．現今也要照樣將肢體獻給義作奴僕、以至於成聖．“（羅馬書6:19）。
d.藉著接受管教。 “因為主所愛的他必管教、又鞭打凡所收納的兒子。……凡管教的事、當時不覺得快樂、反覺得愁苦．後來卻為那經練過的人、結出平安的果子、就是義．”（希伯來書。 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. 定義 – 成聖是什麼。

1.成聖是基督為信徒所做的工，使信徒聖別出來歸與神。

2.成聖是神在信徒身上做的工，藉著聖靈和神的話語（神的道），使信徒改變逐漸進入到基督的形象樣式裡。

3.成聖是神的工作， 使信徒能於基督在榮耀中顯現的時候，在基督面前完美聖潔，無可指摘。

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.

陸. 得兒子的名份（成为嗣子）

A.引文。

“不但如此、就是我們這有聖靈初結果子的、也是自己心裡歎息、等候得著兒子的名分、乃是我們的身體得贖。”（羅馬書8:23）。新約中還有四個地方提到“得兒子名份/收納為嗣子”這個詞：羅馬書8:15; 9:4; 加拉太書4:4-5;以弗所書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.解釋 -得兒女的名份。

英語字“adoption-使成為兒女”與希臘字或東方習俗有著完全不同的含義。英語的這字意味著從另一個家庭收納一個人，並使他合法的成為自己的兒子或女兒。然而，希臘語的意思是“放在兒子的地位上”。

在新約寫成的時代，當男孩或女孩在未成年的年紀，他們的地位與奴僕的地位沒多大的差別（加拉太書4:1）。到了十二歲至十四歲的時候，在父親所指定的那天舉行一次慶祝活動，宣布這個孩子的年齡。這樣，這個男孩或女孩被宣立成為兒子，成為女兒。這些男孩或女孩以小孩子的身份生入這個家庭，而當他們長大到一定年齡時，被宣佈為：是兒子或是女兒。信主的人進入神的家庭，也是如此的情況。你並不是被收養進入神家庭的;你是被生進入神家裡的。藉著生入神的家，你是神的孩子; 藉著Adoption得兒女的名份，你就成為神的兒女。

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.得兒女名份的起源。

(以弗所書1:4-5)“就如　神從創立世界以前、在基督裡揀選了我們、使我們在他面前成為聖潔、無有瑕疵。又因愛我們、就按著自己意旨所喜悅的、豫定我們、藉著耶穌基督得兒子的名分” 。

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 firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption to wit, the redemption of our body” (Rom. 8:23).

D.得兒女名份的實現完成。

我們現在只是神的孩子。 “你們因著信，在基督耶穌裏都作了　神的孩子。”（加拉太書3:26）。在父所指定的日子，我們將成為神的兒子。那時祂會公開地將我們當作上帝的兒女呈現在人前。我們現在看起來不像上帝的兒子，但，有一天這世界將能夠認出我們是上帝的兒子。這將於基督再來時發生。（羅馬書8:23） “不但如此、就是我們這有聖靈初結果子的、也是自己心裡歎息、等候得著兒子的名分、乃是我們的身體得贖”。

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.得兒女名份的表徵。

1.從害怕神的奴僕心態裡被釋放出來。（羅馬書8:15） “你們所受的不是奴僕的心、仍舊害怕．所受的乃是兒子心、因此我們呼叫阿爸、父”。
2.被賦予兒子的地位，持有兒子名份/身份。
3.被賦予成年兒子的既有特權又有責任的制約。

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 dwelleth 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。 救贖 （買贖/贖回）

聖經裡充滿了救贖。上帝的性情是要拯救。他可以摧毀消滅，但他喜愛拯救。聖經的主題是耶穌基督。神話語-道的信息是救贖。

A.引文。

(利未記25:25,47-48)“如果你的兄弟貧窮，賣了部分地業，他的至親可以來，把兄弟所賣的贖回. . . .在你中間寄居的外人或是客旅若是富足起來，你的兄弟在他那裏卻漸漸窮乏，把自己賣給住在你那裏寄居的外人或客旅的家族，賣了自己以後，他仍有贖回的權利；他兄弟中的任何一個都可以贖他”。…（以賽亞書1:27） “錫安必因公平得蒙救贖、其中歸正的人、必因公義得蒙救贖”。…（以弗所書1:7） “我們藉這愛子的血、得蒙救贖、過犯得以赦免、乃是照他豐富的恩典”。另見尼希米記5:8; 歌羅西書1:4; 加拉太書3:13; 哥林多前書1:30; 羅馬書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).

B. 解釋 – 救贖。

舊約中有四個希伯來詞與救贖有關，所有的這幾個詞都意味著“釋放”。原文“goel”這個詞有兩種用法：第一，是買贖者; 第二，是買贖的行為。 “goel（買贖者）” 總會是一個近親親屬。雖然“救贖”這個詞的意思是“使自由”，但它含有“去買回來”的意思。

神兒女的救贖是被他的近親`即主耶穌基督所買贖的，祂親自付了買贖的代價 – 祂自己的寶血！

1.救贖被宣布。
a.是完全出於神（約翰福音3:16） “神愛世人、甚至將他的獨生子賜給他們. . ”
b.是透過聖子 – 耶穌基督（彼得前書1:18-19）。 “你們得贖…乃是憑著基督的寶血. . .”
c.是藉著著血（希伯來書9:12）“不用山羊和牛犢的血、乃用自己的血、只一次進入聖所、成了永遠贖罪的事。”
d.是靠神的大能（哥林多前書1:30）“你們得在基督耶穌裡,是本乎神，神又使他成為我們的智慧`公義`聖潔`救贖”

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 bond slave for life (Ex. 21:6). Paul said that he was a bond slave of Jesus Christ – a bond slave 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.

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).

捌。 禱告

禱告是基督徒特質的基本元素，今天大多數信徒都缺乏禱告。缺乏禱告的原因之一是禱告被誤解了。人常將禱告認為是祈求和領受。禱告是有求與得的那些，然而除此以外，其實還有更多。我們沒有看出禱告的價值在於我們與神之間（感情分享思想交流）的相交啊。（見以賽亞書 43:21,22; 64:6,7; 西番雅書.1:4-6; 但以理書 9:13-14與何西阿書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 asketh receiveth; and he that seeketh findeth; and to him that knocketh 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).

A.對於禱告的肯定。

1.忽視禱告是罪。（撒母耳記上12:23） “至於我、斷不停止為你們禱告、以致得罪耶和華．我必以善道正路指教你們。”。

2.禱告是神指定人要做的。（馬太福音7：7-11） “你們祈求、就給你們．尋找、就尋見．叩門、就給你們開門。因為凡祈求的、就得著．尋找的、就尋見．叩門的、就給他開門。你們中間、誰有兒子求餅、反給他石頭呢．求魚、反給他蛇呢。你們雖然不好、尚且知道拿好東西給兒女、何況你們在天上的父、豈不更把好東西給求他的人麼。“。

3.禱告是神所命令要做的。（帖撒羅尼迦前書5:17） “不住的禱告”。（歌羅西書4:2） “你們要恆切禱告、在此儆醒感恩．”。

4.求是需要的（人需要求）。（雅各書4:2c） “你們得不著，是因為你們不求”。

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.禱告的寫照。

1.亞伯拉罕為所多瑪祈禱（創世紀 18）。

2.雅各的個人直接的禱告(創世紀32:9-12)。參見其他的個人禱告（申命記26:1-16; 出埃及記5:22）。

3.約書亞與士師向主哀哭的禱告（約書亞記7:6-9; 士師記10:14）。

4.撒母耳作為代求者而禱告（撒母耳記上7:5,12）。

5.大衛帶著感恩禱告（撒母耳記下 7）。

6.信徒將內心對神傾訴（詩篇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 wouldest 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.解釋-什麼是禱告。

1.長老會的教理問答說 “禱告是我們奉主基督的名，向神承認我們的罪，感謝祂的憐憫，向神獻上我們的渴望 – 那些符合神的旨意`神願意成就的事”。

2.聖經的定義。
a.如孩子那樣到父面前。 “你們所受的不是奴僕的心、仍舊害怕．所受的乃是兒子心、因此我們呼叫阿爸、父“（羅馬書8:15）。
b.如孩子那樣向父那樣的哭求。 “主啊，你要我做什麼？“（使徒行傳9:6）。
c.如渴望與父在一起的孩子。 “雅比斯求告以色列的　神說、甚願你賜福與我、擴張我的境界、常與我同在、保佑我不遭患難、不受艱苦。　神就應允他所求的。“（歷代誌上4:10）。
d.如孩子那樣向父求情。 “你的民因得罪你、你懲罰他們、使天閉塞不下雨、他們若向此處禱告、承認你的名、離開他們的罪。求你在天上垂聽、赦免你僕人以色列民的罪、將當行的善道指教他們、且降雨在你的地、就是你賜給你民為業之地。“（列王記上8:35-36）。
e.如孩子那樣請父親代求。 “他既拿了書卷、四活物和二十四位長老、就俯伏在羔羊面前、各拿著琴、和盛滿了香的金爐。這香就是眾聖徒的祈禱。”（啟示錄5:8） 。另見啟示錄8:3-4。
f.如孩子那樣在神面前靜默。 “耶和華阿、謙卑人的心願、你早已聽見。你必預備他們的心、也必側耳聽他們的祈求”（詩篇10:17）。

3.人類的經驗。我們這樣說的意思是信神的人已經藉著禱告發現了這些真理。
a.禱告是將熱切的心依靠在神的身上。
b.禱告在其施行上是要竭力的。（歌羅西書4:12）。。
c.禱告是個工作（需要努力與用心的）。

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 helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings 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 believeth” (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 worketh in us, unto him be glory” (Eph. 3:20).

D. 禱告的激勵。

1.有很多基督徒的見證證實了上帝回應人的禱告。
2.聖經經文的普遍性：無論是誰都能都要，凡事禱告，隨時隨處禱告。
3.神給那禱告信徒承諾的豐盛。
4.通過耶穌基督進到神面前的信心。“弟兄們、我們既因耶穌的血,得以坦然進入至聖所、是藉著他給我們開了一條又新又活的路從幔子經過,這幔子就是他的身體。又有一位大祭司治理　神的家。並我們心中天良的虧欠已經灑去,身體用清水洗淨了,就當存著誠心、和充足的信心、來到　神面前。”（希伯來書10:19-22）。
5.有聖靈幫助的確信。 “況且我們的軟弱有聖靈幫助、我們本不曉得當怎樣禱告,但是聖靈親自用說不出來的歎息,替我們禱告。”（羅馬書8:26）。
6.神藉著基督所給的啟示。 “從來沒有人看見　神．只有在父懷裡的獨生子將他表明出來。”（約翰福音1:18）。
7..基督裡恩典的無限供應。 “我的神必照他榮耀的豐富，在基督耶穌裡`使你們一切所需用的都充足。”（腓立比書4:19）。
8.在信裡一切都有可能。 “耶穌對他說：你若能信, 在信的人`一切都有可能。”（馬可福音9:23）。
9.神豐富的能力。 “神能照著運行在我們心裡的大力、充充足足的成就一切超過我們所求所想的。”（以弗所書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.禱告的例證示範。

1.亞伯拉罕為所多瑪代求（創18:22-23; 19:29）。
2.亞伯拉罕僕人的禱告（創世紀24:12）。
3.雅各個人（為自己）的禱告（創32:9-12）。
4.摩西為以色列的代禱（出埃及記32:11-14,30-34;民數記14:11-21）。
5.撒母耳為王和百姓代求（撒母耳記上12:6-25）。
6.以利亞求降火和下雨（列王紀下18:25-41; 雅各書5:17-18）。
7.尼希米為耶路撒冷向神禱告（尼希米記2:4）。
8.約書亞向神禱告求問該要怎樣行（約書亞記7:7-9）。
9.參孫求神再賜一次力量給他（士師記16:28）。
10.哈拿禱告求神賜她一個孩子（撒母耳記上1:10,11）。
11.大衛認罪懺悔的禱告（詩篇51）。
12.所羅門求智慧的禱告（列王紀上3:5-9）。
13.所羅門獻聖殿的禱告（列王記上8:25-53）。
14約拿在魚肚裡求神拯救的禱告（約拿書2章）。
15.哈巴谷的讚美禱告（哈巴谷書3章）。
16.保羅為眾信徒的代求（以弗所書1:15-23; 3:14-21; 歌羅西書1:9-14）。
17.與耶穌同釘十字架的其中一罪犯求赦免的禱告（路加福音23:42-43）。
18.司提反交付自己求主收納的禱告（使徒行傳7:59-60）。
19.主耶穌求力量的禱告（馬太福音26:27-46）。
20.聖經裡的最後禱告（啟示錄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).

F.禱告有何規定。

1.關於身體的姿勢。在祈禱時，有很多關於身體姿勢的說法。有些人認為除非是跪著，否則就不算是禱告，他們認為在走路或其他姿勢的禱告是褻瀆神，諸如此類。根據以下的經文，沒有特定的規則說人在禱告時身體姿勢應該如何：
a.基督臉貼地面禱告。（馬太福音26:39） “他就稍往前走、俯伏在地、禱告說、我父阿、倘若可行、求你叫這杯離開我．然而不要照我的意思、只要照你的意思。”。
b.所羅門屈膝跪著禱告。（列王紀上8章54) “所羅門在耶和華的壇前屈膝跪著、向天舉手、在耶和華面前禱告祈求已畢、就起身來。”。
c.彼得在水上禱告。（馬太福音14:30c） “主啊，救我”。
d.被釘在十字架上那罪犯的禱告。（路加福音23:42） “主啊，你得國降臨的時候、求你記念我”。
e.以利亞臉伏在兩膝之間禱告。（列王紀上18:42） “亞哈就上去喫喝。以利亞上了迦密山頂、屈身在地、將臉伏在兩膝之中．”。
f.大衛在床上禱告。（詩篇6:6） “我因唉哼而困乏．我每夜流淚、把床榻漂起、把褥子溼透。“。

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).

2.關於禱告的時間。詩篇有很多詩的寫成，隱含的顯示出他們禱告的時辰。我們知道，基督徒應該選擇一個讓他單獨與主同在的時間。再次的，這裡並沒有明文規定。請注意以下的示例：
a.但以理：一天三次。 “但以理知道這禁令已經蓋了玉璽、就到自巳家裡、他樓上的窗戶、開向耶路撒冷，一日三次、雙膝跪在　神面前、禱告感謝、與素常一樣。“（但以理書6:10）。
b.主耶穌基督：在早晨禱告。 “次日早晨，天未亮的時候，耶穌起來`到曠野地方去,在那裡禱告。”（馬可福音1:35）。
c.彼得和約翰：禱告的時辰（下午3點）。 “申初禱告的時候,彼得、約翰、上聖殿去”（使徒行傳3:1）。在下午三點禱告的時辰，彼得和約翰上聖殿去。(新譯本）

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.

3.關於禱告的地點。現今，神在哪裡與人相會呢？（約翰福音4:21,23）主耶穌說：“婦人，你應當信我，時候將到，那時你們敬拜父，不在這山上，也不在耶路撒冷. . . 然而時候將到，現在就是了，那用心靈按真理敬拜父的，才是真正敬拜的人；因為父在尋找這樣敬拜他的人。”。在這裡，我們也看到沒有命令人要到一個特定的地方禱告。
a.基督在園子裡禱告.（馬太福音26:36）“耶穌同門徒來到一個地方、名叫客西馬尼、就對他們說、你們坐在這裡、等我到那邊去禱告。”。
b基督在草地上禱告。（馬太福音14:19） 耶穌“..吩咐眾人坐在草地上．就拿著這五個餅、兩條魚、望著天、祝福、擘開餅、遞給門徒．門徒又遞給眾人” 。
c.基督在山上禱告。 （路加福音6:12）“在那些日子裡，耶穌出去上山禱告。整夜禱告　神。”。
d.保羅遇風暴時在船上禱告.（使徒行傳第27章）。基督徒應該在哪裡禱告呢？基督說：“你禱告的時候、要進你的內屋、關上門、禱告你在暗中的父、你父在暗中察看、必然報答你。”（馬太福音6:6）。內屋在哪裡，你怎麼可能關上內屋的門呢？內屋就是信徒可以將自己與外界隔絕起來的任何地方。它可能是在公交車上，可能是走在街上的任何地方走，也可能是在一個封閉的房間裡。內屋指的是一個地方- 他和神單獨在一起的地方。

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 come 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 hear 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. 禱告蒙應允的條件。

讓我們的禱告獲得回應，需要具備什麼條件呢？基督徒是個求想要得的人。以下的真理保證對於禱告的回應。

1.信心。（希伯來書11:6） “人非有信、就不能得　神的喜悅．因為到　神面前來的人、必須信有 神，且信祂賞賜那尋求祂的人”。（注：這信心不是自信）

2.懇切真誠。（路加福音11:9） “我又告訴你們、你們祈求就給你們．尋找就尋見．叩門就給你們開門。”。祈求：見馬太福音7:7; 尋找: 見雅各書5:17; 叩門：見使徒行傳12:5。

3.具體。（馬太福音7:11） “你們雖然不好、尚且知道拿好東西給兒女、何況你們在天上的父、豈不更把好東西給求他的人麼。”。

4.恆切。（歌羅西書4:2） “你们要恒切祷告，在祷告的时候存着感恩的心警醒”。另見路加福音18：1-8。

5.信能得著。（馬可福音11:24） “所以我告訴你們、凡你們禱告祈求的、無論是甚麼、只要信是得著的、就必得著。”。

6.服從旨意。（約翰一書5:14,15） “我們若照他的旨意求甚麼、他就聽我們．這是我們向他所存坦然無懼的心。既然知道他聽我們一切所求的、就知道我們所求於他的無不得著。”。當我們按照他的旨意請求時，這樣，說的與聽的雙方已經同意了，就能料定禱告能得到回應。（馬太福音18:19） “我又告訴你們、若是你們中間有兩個人在地上,同心合意的求甚麼事、我在天上的父、必為他們成全”。

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 wavers 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 knoweth 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. 禱告受限的原因。

1.  屬靈上的褻瀆（因為貪戀世俗）。以掃的生命就是過很貼切的例子。保羅吩咐我們要認真看，“免得有淫亂的、貪戀世俗如以掃的。他因一點食物把自己長子的名分賣了。後來想要承受父所祝的福、竟被棄絕、雖然號哭切求、卻得不著門路、使他父親的心意回轉。“（希伯來書12:16-17）。以掃將自己與生俱來的福份拱手讓出。他所賣掉的那長子的名份永遠的離他而去了。在基督徒的生命中，消逝的日子和失去的機會也一樣都流走消失了。昨天是一去不復返了。

2.因審判的處罰。（以西結書14:4） “你要告訴他們、主耶和華如此說、以色列家的人中、凡將他的假神接到心裡、把陷於罪的絆腳石放在面前、又就了先知來的、我耶和華在他所求的事上、必按他拜許多假神的罪報應他”。參見申命記3:25-27;耶利米書15:1。

3.因為没有行動。（出埃及記14:15） “耶和華對摩西說、你為甚麼向我哀求呢、你吩咐以色列人往前走。“。我們該確保有時候“要站住、看耶和華所要施行的救恩” ，但有時候也要向前走。

4.因為不是真心。（馬太福音6:5） “你們禱告的時候、不可像那假冒為善的人、愛站在會堂裡、和十字路口上禱告、故意叫人看見．我實在告訴你們、他們已經得了他們的賞賜。”

5.出於肉體的私慾。（雅各書4:3） “你們求也得不著、是因為你們妄求、要浪費在你們的宴樂中。”。

6.因為不信。 “只要憑著信心求、一點不疑惑。因為那疑惑的人`就像海中的波浪`被風吹動翻騰。這樣的人`不要想從主那裡得甚麼。”（雅各書1:6,7）。

7.因為注重罪孽。（詩篇66:18） “我若心裡注重罪孽、主必不聽我。”。

8.因為不求。（雅各書4:2c） “你們得不著、是因為你們不求。”。有些人發現上述的經文與馬太福音6:8 有矛盾：馬太福音6:8 說“你們不可效法他們．因為你們沒有祈求以先、你們所需用的、你們的父早已知道了”。他們辯稱，如果天父知道人需要什麼的話，為什麼他們應該要祈求呢？

這想法讓許多基督徒的禱告生命受到了傷害。不應該如此的。我們的天父確實知道我們所需要的一切; 如果祂不知道的話，祂就不會是上帝了。然而，天父的知道並不保證我們就會得到所需的東西：“你們得不著，是因為你們不求。”… 是的，天父知道我們需要什麼，但我們必須祈求以便得着這些東西。即便如此，聖經也警告我們，不能欺騙上帝而求我們所不需要的東西。

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.雙方之間的中介。

“在　神和人中間、只有一位中保、乃是降世為人的基督耶穌。”（提摩太前書2:5）。 “我們因信耶穌、就在他裡面放膽無懼、篤信不疑的來到　神面前”（以弗所書3:12）。參見約翰福音16:24-26，“因為我們兩下藉著他被一個聖靈所感、得以進到父面前。”（以弗所書2:18）。這是從聖經裏我們看出的獻上禱告的公式：藉著聖靈，通過聖子耶稣，到聖父面前。

禱告應該含有以下的內容：

1.倾慕讚美。

2.感謝感恩。

3.認错認罪。

4.為自己祈求。

5.為别人代求。