聖經教義 – 神論

OUTLINE FOR CHAPTER I  第一章 神論的綱要

THEOLOGY 神論

I. The Names and Titles of God.  壹. 神的名與頭銜/稱呼
A. Elohim. 以羅欣
B. Jehovah. 耶和華
C. Adonai 阿多奈
D. Jehovistic Combinations. 耶和華的一些複合名
E. Eloistic Combinations. 以羅欣的幾個複合名

II. The Existence of God.    貳. 神的存在
A. False and True Systems of Theology. 神學系統的真偽
B. Evidence of the Existence of God.  神存在的證據

III. The nature of God.  叁. 神的本質
A. Definitions of God.    神的定義
B. Spirituality of God.    神的靈
C. Personality of God.    神的位格
D. The Trinity of God.    三一神性
E. The Self-existence of God. 神的自存性
F. The Infinity of God.神的無限

IV. The Attributes of God  肆. 神的屬性
A. Omnipotence. 全能
B. Omniscience. 全知
C. Omni-sapience. 全智
D. Omnipresence. 無所不在
E. Eternity 神的永恆
F. Immutability. 永不改變
G. Love. 神是愛
H. Mercy. 神有憐憫
I. Grace.神有恩典
J. Faithfulness. 神的信實
K. Holiness 全然聖潔

V. The Fatherhood of God.  伍. 神為父的天性
A. Old Testament Teaching. 舊約教導
B. New Testament Teaching. 新約教導

Chapter I 第一章

THEOLOGY 神論

The word “theology” comes from the Greek word theos, meaning God. Thus, theology is the doctrine of God. To begin the study of the many Bible doctrines we must begin with the Source of all things – God! We must begin with God — there is no one, nothing, before Him. Before anything came into being, He was: “in the beginning God…”  (Gen. 1:1); “God, who at sundry times and in divers manners (Heb.1:1); “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).
The first things we shall study are:

“Theology”這個字源出於希臘文的這個字“theos”- 意思為“神”。 因此，“theology（神論）”就是論到神的教義。在開始學習聖經的這許多教義前，我們必需從萬物之本源- 神 開始！ 沒有任何人，沒有任何物在祂之前。在萬有以先，祂已經存在了。(創世紀1:1)“ 起初，神創造天地….” ;（希伯來書1:1) “神在古時，多次多方… 曉諭列祖“ ; (約翰福音1:1）“太初有道，道與神同在，道就是神”
我們首先要學的是：

I. THE NAMES AND TITLES OF GOD
The name of a person, place, or thing is that by which it is known. The names of God are those by which He is known. They denote His character. Yes, the names of the Lord are those by which He is known to His people; “Save me, 0 God, by thy name” (Ps. 54: la); “They that know thy name will put their trust in thee” (Ps: 9: 10).

The King James Version distinguishes the names of God by the use of printer’s type. Thus, when you read in the Bible the word “God,” you know that it is translated from the Hebrew word Elohim; the words “LORD,” “GOD,” “LORD GOD,” “LORD God” are from the Hebrew word Jehovah; and the word “lord” is from the word Adonai. Each of these words, Elohim, Jehovah and Adonai, describes the character of God and of His actions toward mankind, distinguishing between the saint and the sinner.

壹. 神的名字與頭銜/稱呼

人`地或物的名字是根據其被人所認識/所知道的來稱呼。神的名字是祂被人所認知的那些稱呼。神的這些名字標示出來祂的性質。沒錯，神的這些名字是根據祂子民所知道的祂而來的。如(詩篇54:1a) “神啊、求你以你的名救我…”; (詩篇9:10)“耶和華阿、認識你名的人要倚靠你．”。

英文欽定版聖經（King James Version）通過使用印刷體的字體大小來區分神的名字。因此，當你在英文欽定版讀到“God”這個詞時，你知道那是從希伯來文的Elohim翻譯出來的;而 “LORD(耶和華)”，“GOD(神)”，“LORD GOD（耶和華神）”，“LORD God （主耶和華）”等字詞是從希伯來文的Jehovah（耶和華）翻譯出來的。而“lord(主)”這個詞是來自於Adonai這詞。這些名詞，Elohim，Jehovah 與 Adonai 每一個都描述到神的性格和祂對人類作為的性質，區別出聖徒和罪人。

A. Elohim. （發音 E-LO-HIM)
The word Elohim, which is translated as “God,” is found more than twenty-three hundred times in Scripture. Yet this is not a personal name of God, but it is God’s official title — what He is, God!— Elohim! The word Elohim is not only used for God, but for men (“I have said, Ye are gods;and all of you are children of the most High” — Ps. 82:6 with John 10:34, 35) and for idols (“Thou shalt make thee no molten gods” — Ex. 34:17). It is the title of God just as the word “president” is the title of an office. The President is the official title of the chief executive of the United States. It is not his name, but his title. And likewise, there are many kinds of presidents: of companies, missionary societies, etc. God’s official name is Elohim — His office.

Elohim is a plural noun. At once we say plural means two or more. This is true in English, but not so in the Hebrew language. We have two numbers in English: singular, meaning one; plural, two or more. In the Hebrew, however, we have three numbers: singular, meaning one; dual, equaling two; plural, denoting three or more. Thus, Elohim is a plural noun — three or more. Genesis 1:1 states: “In the beginning God [three or more] created the heaven and the earth.” Another suggestion of the Trinity is found in Genesis 1:26, 27: “And God [Elohim] said, “Let us make man in our image.”

The literal meaning of Elohim is The Putter-forth of Power, The Strong One. And in the first chapter of Genesis, Elohim is described as putting forth His power in these ten words: created, made (fashioned), moved, said, saw, called, divided, set, ended and blessed.

No creature has power but that which God has given him. Power belongeth unto God. Man has to work for his power in all phases of life; God only has to speak, and it is done. God not only creates, but keeps what He brings forth out of nothing.

Elohim (God) has power in government. Daniel pointed this out, and Nebuchadnezzar had to experience it “that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men” (Dan. 4:17). With pride filling his heart, Nebuchadnezzar was struck with madness until he acknowledged that the Most High did rule. Then only did his reason return unto him, and he became a firm believer in this truth.

Elohim (God) has power in judgment, whether upon man or nation. When He smites, none can resist Him.
El is the singular form of Elohim. It is found two hundred and fifty times in Scripture. It is used in the proper names of men, such as Samuel (asked of God) and Elijah (Jehovah is my God).

A. Elohim. （發音 E-LO-HIM)

被翻譯為“神”的這個字- Elohim，在聖經出現共超過二千三百次。然而，這不是神的名字，而是神的職稱頭銜 – 指出祂的所是， 神！ – 而 Elohim以羅欣，這個詞不僅用於神，而且也被用在人的身上（如詩篇82:6 -“我曾說:你們是神、都是至高者的兒子” ，與約翰福音10:34-35）；Elohim 也被用來稱呼偶像，(如,出埃及記34:17：“不可為自己鑄造神像” 的原文都是使用Elohim這詞)。Elohim是神的頭銜，如同“總統/總裁”這詞是個職位的頭銜那樣。‘總統’是一個國家最高元首的職稱頭銜。這不是他的名字，而是他的頭銜。同樣的，在民間的各公司機構裡有許多不同的總裁。神的頭銜是Elohim以羅欣 – 這是他的職稱。

以羅欣是個複數名詞。我們說過,複數表示是二或更多。在英文的表達上是如此，但在希伯來文卻不是。在英文的文法我們有兩種說法： 單，表示一；而雙，等於二；複詞通常表示三或更多。因此， 以羅欣是個複名詞是: 三或更多。 在創世紀1:1 記載：“ 起初神God[三或更多]創造天地”。另一處顯示出神是三位一體的能在創世紀1:26,27 看到： “神[Elohim]說：我們要照著我們的形像、按著我們的樣式造人 ”

以羅欣（Elohim)的字面意思是權力的強者，大有能力的的那一位。在創世記的第一章中，有十個詞描述出神（Elohim）發出祂的能力，這十個詞是：創造，造出，運行，說，看，稱，分開，擺列，完成和賜福。

無論什麼生物，其能力權柄都是神所給他的。能力屬於神。人必須在生命活的各個階段為自己的能力/權柄努力;但神只需要開口說，事就完成了。神不僅創造而已，祂更是維繫那些祂從無到有所造出來的一切。

以羅欣（神）在治理上有權柄。先知但以理指出了這一點，而尼布甲尼撒必須經歷這權柄，“…好叫世人知道、至高者在人的國中掌權、要將國賜與誰、就賜與誰．或立極卑微的人執掌國權．”（但以理書4: 17）。驕傲充滿了尼布甲尼撒的心，他癲瘋了（離開人群，如牛一樣吃草），直到他承認這位至高者在世人中掌權為止。當他的理智恢復之後，他成為一個堅定相信這真理的人。

以羅欣Elohim有審判的權柄，無論是對於個人還是國家。當祂擊打時，沒有人能夠抗拒。

Elohim的單數形態是EL。這詞（EL）在英文的聖經中出現了二百五十次。它被用在人稱的專有名詞上，如撒母耳（求告神）和以利亞（耶和華是我的神）。

B. Jehovah.
Remember, the words GOD and LORD (all capital letters) in the King James version are best translated Jehovah. Jehovah is the personal name of God. It is that Name which is above every other name. The meaning of the word is Redeemer. Every time it is used in the Scriptures it is connected with deliverance by God: “And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out and the LORD [Jehovah] helped him; and God moved them to depart from him” (II Chron. 18:31).

While the personal name of God, Jehovah, was written, it was never pronounced. The Jews considered that name too sacred to be spoken by human lips. It is a possibility that this pronunciation is not correct even today, for the Hebrew language is written without any vowels. The name Jehovah, in the Hebrew, is spelled JHVH. We trust that we are pronouncing it correctly: It could be pronounced Jeheveh, or Jihivih, or Jahavah, or many other different ways. When the scribes came to this name Jehovah to copy, they washed their bodies, and the pens with which they spelled this name were cleansed. Even in public, when readers of sacred Scriptures came to this word they would not pronounce it, fearing they would take it in vain, but would substitute the word Elohim or Adonai in its place. One reason why the word Jehovah was suppressed was to impress its sacredness upon the minds of the people.

B.耶和華

請記住，欽定版本中的GOD和LORD（全大寫字母）都是翻譯為耶和華。耶和華是上帝的神格名字。這是高乎萬名的名字。這字的意思為救贖主。每次在聖經中的使用都是與神的拯救聯結在一起。（歷代誌下18:31）：“車兵長看見約沙法便說、這必是以色列王、就轉過去與他爭戰。約沙法一呼喊、LORD[耶和華]就幫助他．神又感動他們離開他。”

雖然神的位格名字-耶和華，被寫了出來，但從來沒有被發音出來過。猶太人認為這個名字太神聖了，不能用人的嘴唇說出來。這個發音即使在今天也可能不正確，因為這字在希伯來語裡是在沒有任何母音而寫下來的。希伯來文裡耶和華這名字的拼寫為JHVH。我相信我們現在的發音是正確的：它可以被發音為Jeheveh，或Jihivih，或Jahavah，或許多其他不同的方式。當時猶太人的文士在抄寫經文時，每當遇見這個名字-耶和華，他們都要先沐浴，洗滌身體，所用來寫這名字的筆也要被清洗乾淨。即使是在公眾場合，那宣讀聖言的人臨到這個字的時候，他們也都不敢發音出來的，因為擔心他們會妄稱神的名，於是就用Elohim（以羅欣）或Adonai（阿多奈）這個詞來代替。耶和華這名被抑制不說出來的一個原因是，要銘刻這名的神聖在人們的內心。

When the LORD [Jehovah] appeared unto Moses in the burning bush, and commissioned him to lead the children of Israel out of Egypt into the Promised Land, Moses asked, “When I come unto the children of Israel, and say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?” God said unto him, “I AM THAT I AM … I AM hath sent me unto you” (Ex. 3:13, 14). Jehovah is the eternal I AM. There is no past nor future with Jehovah; He is the Eternal Present, the self-existent One — One that made Himself known.

In Exodus 20:2 we read: “I am the LORD thy God…” “I am Jehovah thy Elohim.” There were many different Elohims, but there was only one Jehovah. You read in the Word, the “Elohim of Israel”; but never, the “Jehovah of Israel”; for there were no more Jehovahs. When Elijah and the prophets of Baal had a contest, it was to determine which was Elohim (God), Jehovah or Baal.

當LORD[耶和華]在燃燒的荊棘中向摩西顯現，並交託他帶領以色列人出埃及進入應許之地時，“摩西問　神說：我到以色列人那裡、對他們說，你們祖宗的　神打發我到你們這裡來．他們若問我說，他叫甚麼名字？我要對他們說甚麼呢？”。“神對摩西說：我是自有永有的．又說，你要對以色列人這樣說、那自有的打發我到你們這裡來。”（出埃及記3：13,14）。耶和華是永恆的自有永有者。在耶和華本身是沒有過去也沒有未來的;祂是永恆的現在，是自存永存的那一位 – 啟示自己給人認識的至高者。

在出埃及記20:2，我們讀到：“我是耶和華你的神….”“我是耶和華你的以羅欣”。是有許多不同的以羅欣，但只有一位耶和華(Jehovah)。在聖經中你有讀到“以色列的神（以色列的以羅欣）”;但從未讀到“以色列的耶和華”; 因耶和華只有一位，沒有其他的耶和華。當以利亞和巴力的先知進行比賽時（列王記上18章），那是要讓眾人決定到底哪一位是以羅欣？是耶和華呢？還是巴力？

Yes, Jehovah was always related in a redemptive way with his own people, but His relationship to His creatures (this includes unregenerate men) was always as Elohim. The same today. God is God of all the unsaved, but He is Jehovah, the Father, of all who are saved. The Book of Jonah illustrates this. In chapters three and four the people called upon Elohim, but Jonah called upon Jehovah! They were lost; he was saved. They became saved, and could, after their salvation, call God Jehovah. See other Scriptures: Judges 7:14, 15; II Chronicles 19:6-9; Genesis 7:16; I Samuel 17:46.

We have another name for God, and that is JAH. It is found only once in the King James version, but it occurs forty-eight other times in the corrected translations. Some Bible scholars believe that JAH is an abbreviation of Jehovah. The meaning is the same. “Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him” (Ps. 68:4). The name JAH is always connected with praise, and is first found in Exodus 15:2.

是的，耶和華這稱呼與祂的子民之間總是有一種救贖的關連，但在神與所造之物（包括尚未得救者）之間的關係上總是使用以羅欣。這在今天也是一樣。神是所有未得救之人的神；但在所有得救的人中，祂是耶和華，祂是聖父。約拿書就說明了這一點。在約拿書的第三章和第四章中，城裡的人是求告以羅欣（Elohim），但約拿是求告耶和華（Jehovah）！他們是失喪的; 約拿是得救的。後來他們得救了，在他們得救恩之後，他們於是便能求告耶和華了。參見其他經文：士師記7:14, 15;歷代誌下19:6-9; 創世記7:16; 撒母耳記上17:46。

原文聖經裡神還有另一個名字，那就是JAH。它只在欽定版中出現過一次，但在更正後的新欽定版翻譯中又出現過48次。一些聖經學者認為JAH是耶和華（Jahovah的縮寫。意思是一樣的。 （詩篇68:4） “你們要歌頌神，唱揚他的名，向那乘駕密雲者高獻贊歌，奉耶和華他的名，在他面前歡躍。”。 JAH這個名字首次在出埃及記15:2中首次出現, 並且總是與讚美聯在一起。

We believe that the word “God” (Elohim), being plural in Genesis 1:1, definitely suggests that the Trinity created the heavens and the earth. Yet we find that modern thought interprets this differently. Modern thought says that this portion of the Word should read, “In the beginning Gods created the heavens and the earth.” And the reason for this, they say, is that Israel, to begin with, believed in many gods, but that their religion evolved into monotheism. This form of reasoning has proved difficult to many college students. Is there any Scripture which will refute this?
Absolutely. Turn to Deuteronomy 6:4 — “Hear, 0 Israel: the Lord our God is one Lord.” Now, put the correct words of Elohim and Jehovah in this passage and you will see that the Word plainly reveals the Trinity of Genesis 1:1: “Hear, 0 Israel, JEHOVAH our ELOHIM [three or more persons] is one JEHOVAH.’ Therefore, man began with a belief in one God and later degenerated into the depths “and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things” (Rom. 1:23).

我們相信創世紀1:1中“神”（Elohim）一詞的複數形態明確無誤的表明了三一神創造了天地。然而，我們也發現當代的思維在這方面所做的解釋有所不同。現代思維說，聖經的這一部分應該這麼寫：“起初，幾位神創造了天地。”。這樣解釋的原因，他們說，是因為以色列人在開始時相信許多的神，但他們的宗教後來演變成一神教。這種推理的形式對於很多神學生來說，證明很困難。但是，到底有沒任何經文可以反駁這一點呢？
絕對是有的。請看申命記6:4 – “以色列阿、你要聽．耶和華我們　神是獨一的主。” . . .好，在這段經文中將以羅欣和耶和華放在這經文的正確位置裡，你會看到神的話語很直白的啟示這位在創世紀1:1裡的三一神 （三位一體神）。申命記6:4 “以色列啊，你要聽，，耶和華(JEHOVAH)，我們的神ELOHIM（三或三位以上）是獨一的耶和華JEHOVAH”。 由此，你能看出，人從開始是信仰一個神，後來墮落沉淪了，於是“將不能朽壞之　神的榮耀、變為偶像、彷彿必朽壞的人、和飛禽走獸昆蟲的樣式了”（羅馬書1:23）。

C. Adonai. 阿多奈
The term Adonai really means master, or owner; one who owns, one who rules, one who blessed his own. It is found first in Genesis 15:1, 2: “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?”

Adonai can always be known by the word “Lord,” or “lord” in the Old Testament of the King James Version. There are two different forms of this word: Adon, which is singular, and Adonai,which is plural.
Adonai is used two ways in the Scriptures when related to man and his earthly relationships: As a master of his slaves — “And the servant put his hand under the thigh of Abraham his master, and swear to him concerning that matter. And the servant took ten camels of the camels of his master,and departed; for all the goods of his master…” (Gen. 24:9, l0a); and as a husband to his wife —“Even as Sarah obeyed Abraham, calling him lord [Adonai]…” (I Peter 3:6a). See also Genesis 18:12.

A Hebrew could sell himself to another Hebrew, who became his master. But he could not sell himself forever; for at the Sabbatical Year, or the Year of Jubilee, all slaves were freed. Yet, there was a way by which a slave could become a slave forever, and that was by choice: “And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free: then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever” (Ex. 21:5, 6). Paul said that he was a bond slave (servant) of Jesus Christ, bought by blood and bound by Love! Every time you use the name Lord Jesus Christ, you say, “He is my Master.” “Ye call me Master and Lord: and ye say well; for so I am” (John 13:13).

C. Adonai. 阿多奈

阿多奈這名稱的真正含義是主人或擁有者的意思；是一位擁有者，是一個治理者，是一位賞賜他所擁有的給人的。這稱呼最先是在創世紀的15:1-2 出現：“這事以後、耶和華在異象中有話對亞伯蘭說、亞伯蘭你不要懼怕、我是你的盾牌、必大大的賞賜你。
亞伯蘭說、(Lord GOD) 主耶和華啊、我既無子、你還賜我甚麼呢．並且要承受我家業的、是大馬色人以利以謝。”

在欽定版（KJV)的舊約翻譯，阿多奈（Adonai）一直被認為是“主”（Lord或是lord）。這個詞有兩種不同的形式：單數的形式-Adon，與複數的Adonai。阿多奈這詞在聖經裡面論到到人和這人在世上的關係時，有兩種用法：1- 如主人對僕人的關係，是他僕人的主 -（創世紀24:9，l0a） “僕人就把手放在他主人亞伯拉罕的大腿底下、為這事向他起誓。那僕人從他主人的駱駝裡取了十匹駱駝、並帶些他主人各樣的財物、起身往米所波大米去……“;  2- 如丈夫對於妻子的關係，是妻子的主 – （彼得前書3:6）說，“就如撒拉聽從亞伯拉罕、稱他為主[，稱他為 阿多奈] ……”。也參見創世記18:12。

一個希伯來人可以將自己賣給另一個希伯來人，那買的就成為他的主人。但賣者不能永遠賣掉自己;因為在安息年或禧年時，所有的奴僕都會被釋放。然而，有一種方式可以讓一個奴僕永遠成為奴僕，那就是藉著選擇：（出埃及記21:5,6）“倘或奴僕明說，我愛我的主人,和我的妻子兒女,不願意自由出去．他的主人就要帶他到審判官那裡,又要帶他到門前,靠近門框、用錐子穿他的耳朵、他就永遠服事主人。”。保羅說他是耶穌基督的奴僕（僕人），被基督的血所買，被愛所束縛！每一次當你使用‘主耶穌基督’這個名字時，你說：“他是我的主”。在（約翰福音13:13）耶穌說，“你們稱呼我夫子,稱呼我主,你們說的不錯，我本來就是。”

D. Jehovistic Combinations.
1. Jehovah-jireh — “the Lord will provide.” “Abraham called the name of that place Jehovah-jireh: as it is said to this day, “In the mount of the LORD it shall be seen” (Gen. 22:14). This was the occasion when Abraham led his son, his only begotten son, Isaac, to the mount. Isaac carried the wood; Abraham carried the knife and the fire. His son asked the whereabouts of the sacrifice. To this Father Abraham replied, “God will provide himself a lamb for a burnt-offering.” And God did! Before Abraham could kill his son as a sacrifice demanded by God, the angel of the LORD stayed his hand; his eyes looked upon the thicket and saw the ram which the LORD had provided. Two thousand some years ago the Son of God carried, Himself, a wooden burden, the Cross; and the Father held the fire (which speaks of judgment), and the knife (which speaks of death), and God did provide Himself a Sacrifice for our sins — His Son, our Lord and Saviour, Jesus Christ. Have you found Him to be your Jehovah jireh? Whatever may come, remember, He is Jehovah-jireh — “the LORD will provide.”

D. 耶和華的複合名字

1.耶和華 – 以勒 – “耶和華必預備” 。（創22: 14）“亞伯拉罕給那地方起名叫耶和華以勒〔意思就是耶和華必預備〕直到今日人還說、在耶和華的山上必有預備”。那是亞伯拉罕帶著他兒子`他的獨生子以撒,來到山上時的事件。以撒帶著燔祭的木頭;亞伯拉罕拿著刀和火。他的兒子以撒問：獻燔祭的羊羔在那裡呢？父親亞伯拉罕回答說：“神必自己預備作燔祭的羊羔”。神確實那樣做了！當亞伯拉罕伸手拿刀、要殺他的兒子作為神的犧牲祭物時，耶和華的使者止住了他的手; 亞伯拉罕舉目觀看、見到耶和華所賜的公羊、兩角扣在稠密的小樹中。
在約兩千多年前，神的兒子帶上，他自己，背著一個木頭重擔 ，十字架; 而天父止住了火（審判）和刀（死亡）的臨到人類，神確實為我們的罪預備了被殺獻祭的犧牲 -就是祂的兒子- 我們的主和救主，耶穌基督 – 祂獻自己被殺作為祭物。你已經找到他作為你的耶和華以勒了嗎？請記住，無論發生什麼，祂是耶和華 – 以勒 – “耶和華必預備。”

2. Jehovah-Rapha — “the Lord that healeth.” [“The LORD] said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD [Jehovah Rapha] that healeth thee” (Ex. 15:26). He is LORD, The Physician. The way this is used is not, “I will cure your diseases”; but, “I won’t put sickness upon you.”
The world is called the “sick world”; Livingstone called Africa the “open sore”; and the reason for this is the deep wound of sin! The word “heal” is an interesting word and means to repair, mend, cure. And there is perfect cure in Jehovah-Rapha, for “by his stripes we are healed” (I Peter 2:24). See also Psalm 41:4.
2.耶和華 – 拉法 – 意思為 “耶和華-那醫治你的”。（出埃及記15:26）[耶和華]說，你若留意聽耶和華你　神的話、又行我眼中看為正的事、留心聽我的誡命、守我一切的律例、我就不將所加與埃及人的疾病加在你身上、因為我耶和華是醫治你的。（原文為： 因為我是耶和華-拉法）”（出埃及記15:26）。祂是耶和華，是醫生。這裡所採用的方式不是“我會治好你的疾病”;而是，“我不會讓疾病沾染到你身上。”

這世界現被稱為“病了的世界”;利文斯通（Livingstone)稱非洲為“敞開的濃瘡”; 造成這的原因是罪的深深傷口！ “醫治”這字是個引人關注的詞，意思是修復，彌補，治愈。在耶和華 – 拉法 里面有完美的醫治，“因他受鞭傷我們得醫治”（彼得前書2:24）。也參見詩篇41:4。

3. Jehovah-nissi — “the Lord our Banner.” “Moses built an altar, and called the name of it Jehovah-nissi” (Ex. 17:15). The LORD is our Victory. Christ crucified is our Banner of Victory!
3.耶和華-尼西-意思為“耶和華是我的旌旗”。（出埃及記17:15) “摩西築了一座壇、起名叫耶和華尼西。〔就是耶和華是我旌旗的意思〕。耶和華是我們的得勝。基督的受刑罰作為我們得勝的旌旗。

4. Jehovah-Qadash — “the LORD that doth sanctify.” “Ye shall keep my statutes, and do them: I am the LORD [Jehovah-Qadash] which sanctify you” (Lev. 20:8). And God is the same LORD of the Christian as of the Hebrew: “Then said he, Lo, I come to do thy will, 0 God. . . . By the which will we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:9, 10). See also Hebrews 10:14, and Exodus 31:13.
4.耶和華 – 可達許–“使人成聖的耶和華。”（利未記20:8） “你們要謹守遵行我的律例．我是叫你們成聖的耶和華。我是[耶和華 – 可達許]。基督徒的耶和華神與希伯來人的耶和華是一樣的。（希伯來書10:9,10 ）： “看哪！我來了，是要遵行你的旨意。… 我們憑著這旨意，藉著耶穌基督一次獻上他的身體，就得以成聖” 。另見希伯來書10:14，出埃及記31:13。

5. Jehovah-shalom — “the LORD our Peace.” “Then Gideon built an altar there unto the LORD,and called it Jehovah- shalom: unto this day it is yet in Ophrah of the Abiezrites” (Judg. 6:24). There is only one way to secure peace today, and that is through the Lord Jesus Christ. He is our Peace: “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Eph. 2:14). See also Romans 5:1.
5.耶和華 – 沙龍 – “耶和華賜平安。” （士師記6:24）“於是基甸在那裡為耶和華築了一座壇、起名叫耶和華沙龍〔就是耶和華賜平安的意思〕，這壇在亞比以謝族的俄弗拉直到如今。”。在今天只有一種方法可以保障平安，那就是透過主耶穌基督。他是我們的平安：“ 因他使我們和睦，將兩下合而為一，拆毀了中間隔斷的牆。”（以弗所書2:14）。另見羅馬書5:1。

6. Jehovah-Tsidkenu — “the LORD our Righteousness.” “In his days Judah shall he saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS” (Jer. 23:6). Israel shall be restored to the Land of Promise once again, and during the Millennium Jehovah shall be called Jehovah-Tsidkenu — “the LORD our Righteousness.” The LORD did come, the only righteous one, yet they crucified Him. But one day He shall come the second time, and Israel shall claim the Lord Jesus Christ as their own Righteousness. Christ Jesus is the only Righteousness that any can claim.
6.耶和華 – 齊懇努 – “耶和華我們的義。” （耶利米書23:6) “在他的日子，猶大必得救，以色列也安然居住。他的名必稱為耶和華我們的義。” 。以色列將再次於所應許之地被建立，在千禧年期間，耶和華將被稱為耶和華 – 齊懇努- 主耶和華我們的義。”。主已經來了，他是唯一的義人，世人卻將祂釘在十字架上。但有一天祂將第二次再來，以色列要稱主耶穌基督為他們自己的義，基督耶穌是唯一可以被稱為義的那一位。

7. Jehovah-Shammah — “the LORD is There.” “It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD [Jehovah-Shammah] is there” (Ezek. 48:35). When Israel is restored to the land, and the earth shall be full of knowledge of the LORD,Jerusalem shall be called Jehovah-Shammah — “the LORD is There.’
7.耶和華 – 沙瑪 – “耶和華的所在”。（以西結書48:35） “城四圍共一萬八千肘．從此以後、這城的名字、必稱為[耶和華 – 沙瑪] -耶和華的所在 ”。當以色列人從這片土地被重新建立以後，地上的人都認識耶和華的時候，耶路撒冷就會被稱為耶和華 – 沙瑪 – “耶和華的所在”。

8. Jehovah-Sabaoth — the LORD of Host.” “This man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts [Jehovah-Sabaoth] in Shiloh” (I Sam. 1: 3a). Israel is the Host; the LORD is the LORD of Hosts. See also Exodus 12:41; II Kings 6:14-23; Romans 9:29; James 5:4.
8.耶和華 – 薩巴斯 – （ 萬軍之耶和華）。（撒母而記上.1:3a）“ 這人每年都要從本城上到示羅，敬拜祭祀萬軍之耶和華（耶和華 – 薩巴斯 ） ” 。以色列是那城的主持人; 耶和華是萬軍之主宰者。另見出埃及記12:41; 列王紀下6:14-23; 羅馬書9:29; 雅各書5：4。

9. Jehovah Ra-ah — “the LORD my Shepherd.” “The LORD [Jehovah Ra-ah] is my shepherd; I shall not want.” (Ps. 23:1). One time a little girl was quoting this verse, and this is the way she said it: “The LORD is my Shepherd, why should I worry?” Have you found that Source of Strength? Have you found perfect peace by following the Saviour wherever He leads? Fears will not annoy; darkness cannot distress; poverty is not able to destroy you if Jesus is your Jehovah Ra-ah— your Shepherd.
9.耶和華 Ra-ah – “耶和華我的牧者。” （詩篇23:1）“耶和華[耶和華-Ra-ah]是我的牧者，我必不至缺乏”。。。有一次，一個小女孩引用這節經文時，她是這樣說的：“耶和華是我的牧者啊，我為什麼還需要憂慮呢？” …. 你有沒有找到那力量的源頭呢？無論祂會帶領你到哪裡，你有沒有藉著跟隨救主的帶領而找到無比的平安呢？ 恐懼將不會攪擾你; 黑暗也無法折磨你; 如果耶穌是你的耶和華-Ra-ah – 是你的牧者的話，貧窮是無法摧毀你的。

E. Eloistic Combinations.
As there are the Jehovistic combinations, so are there the Eloistic combinations.
1. El Elyon — “Most High God.” “Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God [El Elyon]” (Gen. 14:18). Here in the King James Version the name is translated “most high God.” Elyon means highest; with El it means the most high God. See also Deuteronomy 32:8; Daniel 4:34, 35. Jesus Christ is our El Elyon — “All power[authority] is given unto me in heaven and in earth” (Matt. 28:18b).

2. El Olam —“Everlasting God.” “Abraham planted a grove in Beer-sheba, and called there on the name of the LORD, the everlasting [El Olam] God” (Gen. 21:33). Yes, God is the “Everlasting God” — “the God of All Ages.”

3. El Shaddai — “Almighty God.” This is first found in Genesis 17:1: “When Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God [El Shaddai]; walk before me, and be thou perfect.” “El” means the Strong One. Shaddai comes from the word shad, meaning a breast. This is illustrated by that portion found in Isaiah 28:9. El Shaddai, therefore, means the Breast of God, the Nourisher, Strength-giver, the Satisfier.  One of the most cherished names of God held by Bible students everywhere is this one — the Strength-giver, the All-Sufficient God, the All-Bountiful God, the God Who is Enough! the God Who is Able. “He is able also to save them to the uttermost” (Heb. 7:25).  Why? Because Jesus Christ our Lord is our El Shaddai — “The God Who is Able.”

E. 以羅欣的複合名
就如先前所看到有耶和華的各種名稱組合，也有以羅欣神的幾個複合名。

1. El Elyon – “至高神”。 （創世記14:18）“ 又有撒冷王麥基洗德、帶著餅和酒、出來迎接．他是至高神[El Elyon]的祭司。”。在英文欽定版裡，這個名字被翻譯為“至高神。” Elyon 的意思為至高; 與El在一起，意思為至高的神。參見申命記32:8;但以理書4:34,35。耶穌基督是我們的El Elyon（至高神） – “天上地下所有的權柄都賜給我了”（馬太福音28:18b）。

2. El Olam – “永生神。” （創21:33）“ 亞伯拉罕在別是巴栽上一棵垂絲柳樹、又在那裡求告耶和華永生　神的名。” 。是的，上帝是‘永生神”,是“永恆的上帝” – “萬世萬代的神”。

3. El Shaddai – “全能的神。” 這詞在創世記17:1中首次出現：“亞伯蘭年九十九歲的時候、耶和華向他顯現、對他說：我是 [El Shaddai]（即：我是全能的神），你當在我面前作完全人” … “El”意味著強者。 Shaddai來自shad這個詞，意思是餵乳者，滋養者。出現在以賽亞書28:9 的那部分就說明了這一點， （以賽亞書28:9) “譏誚先知的說、他要將知識指教誰呢、要使誰明白傳言呢．是那剛斷奶離懷的麼？” 因此，El Shaddai意味著神是滋養者，力量的賜予者，是滿足人的那一位。

世界各地的學習聖經的人所持有的最珍貴的神的名字之一就是這一個 – 賜力量的，滿足一一切的神，全然豐盛的神，完全足夠的神！凡事都能的神。 “他也是能拯救到底的神”（希伯來書7:25）。。。為什麼？因為主耶穌基督是我們的El Shaddai–是“全能的神”。

II. THE EXISTENCE OF GOD

A. False and True Systems of Theology.

1. Deism. This system acknowledges that there is a God, but denies that God sustains the creation. “God is the Maker, but not the Keeper.”

2. Atheism. Those who hold to this belief — so called — exclude God altogether.

3. Skepticism. Skeptics are full of doubt and disbelief with regard to God, especially the God of Revelation.

4. Agnosticism. This school of thought does not deny God, but denies that God can be known.

5. Pantheism. Everything is God, and God is everything. Everything you see is God. God is in everything. God and creation are synonymous.

6. Polytheism. This is belief in many Gods. There are various gods over us; these in turn have gods over them; and these have gods over them, and so on.

7. Tritheism. This is the doctrine of three Gods.

8. Dualism. This is the belief in two Gods; a God that is Good, and a God that is Bad. They are both equal in power and persuasion.

9. Theism. The belief in the existence of a personal God is known as theism. Should one boast in this, his boasting is vain, for one must know who God is, what His name is, in order to trust Him.

10. Monotheism. This is the doctrine of one God. We are monotheists. Jews and Mohammedans are monotheists. If that is true, are they saved? No! “Thou believest that there is one God; thou doest well; the devils also believe, and tremble” (Jas. 2:19) Believing in one God is not sufficient, but “if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved” (Rom. 10:9).

貳. 神的存在

A. 神學系統的真偽 （一些錯誤論與正確論）

1.自然神論。這個系統承認有一位神，但否認神維繫着所創造的。他們說 “神是創造者，但不是維繫者。”

2.無神論。持有這種信仰的人 – 是所謂的 – 完全排除了有神。

3.懷疑論。懷疑者對於神充滿懷疑和不信，特別是對於啟示的神。

4.不可知論。持這種思想的人並不否認神，但否認神是可以為人所知，可以被人認識。

5.泛神論。說萬物都是神，神就是萬物。說你看到的一切都是神，神在萬物裡面。說神和創造是同樣的意思。

6.多神論。相信許多神。說有各樣的神在我們之上; 這些神之上又有眾神; 眾神之上還有神，等等。

7.三神論。這是三位神的教義。

8.二神論。這是兩個神的信仰;一個善的神，一個惡的神。他們在能力和權柄上都相等。 9.有神論。相信有一位神存在的信仰被稱為有神論。如果人以此誇自己是有神論者，他的自誇是枉然的，除非他知道神是誰，神的名字是什麼，以便信靠祂。

10.獨一神論。信神是一位的教義。我們是獨一神論者。猶太人-猶太教和穆罕默德的回教是一神論。如果是這樣的話，他們也是得救的嗎？… 不！（雅各書2:19） “你信　神只有一位、你信的不錯。鬼魔也信、卻是戰驚。”。。。相信有一位神，這是不夠的，但 “你若口裡認耶穌為主、心裡信　神叫他從死裡復活、就必得救．”（羅馬書10:9）。

B. Evidence of the Existence of God.

May you realize that the Bible never tries to prove there is a God. It assumes that man knows that there is a God, and states, “The fool hath said in his heart, There is no God” (Ps. 14:1).

There are many evidences of the existence of God, the first being:

1. From Reason. (The Intellectual).
a. The Intuitional Argument: That which is in man, sometimes called the “first-truths”; that belief that knows that there is a God without anyone revealing that fact. A child knows there is a God. Who has told him? All races of the world know there is a God, though they are not worshiping the One and Only and True God. There is no such thing as a true atheist. The evidence of the existence of God is in man — born in him.
b. The Cosmological Argument: This is the argument from cause and effect. Here is the world — how did it come to be? There is a Cause or Power behind everything. There must be a Maker or Creator. It is easy to think that back of the Creation is God, but it is impossible to think back of God.
c. The Teleological Argument: By this we mean design. There is perfect design and order in the universe. The snowflake is a beautiful pattern that man could never duplicate. Why does ice rise to the top of the water and not to the bottom when it freezes? Should this not be so, then all water would eventually freeze, and the fish would perish. How is it possible that spring, summer, fall and winter all come in order, and have been doing so for millenniums? Why is it that the sun comes no closer to the earth (melting it) nor goes further away from it(freezing it)? There must be a Designer behind all creation — and that Designer is God!
d. The Anthropological Argument: This argument is based upon the moral and intellectual qualities of man. Man is a direct result of the creation of God, as other creatures are, yet these creatures do not possess the moral and intellectual qualities of man. Why? If man could create them, so could animals. But man has the capacity to know, to reason. If man did not get these qualities from some One, where did he get them?

2. From History. Truly, history is His story! History verifies the fact that there is a God. History has proved the fact of God against those who have repudiated His law. Thus, Christians should never worry over world conditions. God is on His throne. Nothing can happen, but by His will. Someone has said, “Prophecy is the mould of history.” God speaks, and years later what He spoke is fulfilled to the letter, History only fulfills what God has said would happen. History proves there is a God!

3. From Experience. This is one of the greatest proofs yet for the existence of God. Men have been transformed by the power of God. There is no explanation other than God! Prayers which have been answered attest to the existence of God.

4. From Scripture.
a.Biblical Assumption. The Bible is the only Book that is God-inspired. The Bible is the standard for all right conduct in the world. If the Bible is not the Word of God, then we have no God; we can never know God.
b. Christological Revelation. In Jesus Christ, God came down to man to tell us what God is like. If Jesus is not God, then there is no God. God can never be known. “No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). But Jesus Christ is the Son of God, and He and His life prove the existence of God!
c. Prophetical Declaration. God forecast the future. Anyone who can do this is more than man. Man cannot always tell the past, much less the future. It is said that when Christ was crucified there were twenty-five distinct prophecies fulfilled — prophecies written centuries before.

B.  神存在的證據

我願你知道，聖經從未試圖要證明有一位神。聖經認為人是知道有一位神的，因此聖經指出來：“愚頑人的心裡說、沒有　神”（詩篇14:1）。

有很多證據證明神的存在，首先是：

1.從論證得到的。（知性方面的）。
a.直覺論證：這在人身上，有時被稱為“第一真理”; ，就是在沒有人透露出那事實的情況下，就知道有一位神的那信念/那認知。小孩子知道有一位神，是誰告訴過他的？世上所有種族的人都知道有一位神，儘管他們並不敬拜獨一的真神。這世上並沒有真正的無神論者。神存在的證據是在人裡面 – 與生俱來的。
b.宇宙論證：這是根據因果的論證。說，你看世界 – 它是怎麼來的？每件事物的背後都有個因或力量。必須有製造者或造物主。很容易去想在創造的背後是神，但是不可能思想神的背後是什麼。
c. 目的論證： 這裡的意思是設計的目的。在整個宇宙中有完美的設計和秩序。雪花的圖案很美，但人累永遠無法複製出兩片一樣圖案的雪花。為什麼水凍結成冰後是浮在到水面而不是凍結後沉到底部呢？因為如果不是這樣的話，那麼所有的水最終都會凍結，所有的魚就會全部死亡的。春夏秋冬是怎麼可能如此有序的交替，這樣持續了幾千年呢？為什麼太陽不再靠近地球一點（會融化）也不離地球太遠（會凍結）呢？所有這些創造的背後都一定有位設計者 -而 那位設計者就是神，是上帝！
d.人類學的論證：這個論點是基於人的道德和智慧品質。人類是神的創造的一個直接結果，就像其他生物是神所造的一樣，但這些生物並不具備人類的道德和智慧品質。為什麼？如果人類可以創造它們，動物也會擁有道德和智慧品質的。但是人有能力去求知，去推理。如果人沒有從某位創造者身上獲得這些品質的話，那麼人是從哪裡獲得了這些品質的呢？

2.從歷史的證明。真的，歷史的英文history 是His -story 祂的故事！歷史驗證出有一位神的事實。歷史證明了神反對那些拒絕祂律法之人的事實。因此，基督徒們永遠不應該擔心世界的狀況。神正坐在祂的寶座上。若不是在祂的旨意下的話，什麼事都不會發生的。有人曾說過，“預言是歷史的模子。”。神說話，多年後他所說的話就會全部成就，不多也不少，歷史只能實現神所曾說過的將要發生的事。歷史證明了有一位神！

3.從經驗的證明。這是神存在的最好證據之一。人被神的大能改變。除了神之外沒有其他能解釋的了！蒙應允的的禱告證明了神的存在。

4.從聖經的證明
a. 聖經的推論。聖經是由神所默示啟示的唯一一本書。聖經是世界上一切對的行為的標準。如果聖經不是神的話語，那麼我們就沒有神;我們永遠不可能認識神。
b.基督的啟示。神在耶穌基督裡，來到人間告訴我們神是什麼樣的。如果耶穌不是神的話，那麼就沒有神。神永遠不會為人所知道。（約翰福音1:18） “從來沒有人看見　神．只有在父懷裡的獨生子將他表明出來”。但耶穌基督是神的兒子，耶穌和祂的生命證明出神的存在！
c. 預言的宣布。神預告未來。任何能做到這一點的人都超乎人以上。人連過去都無法都能說的對，更不用說預告未來了。當基督被釘十字架上時，有二十五個明顯的預言都應驗了 – 而那些預言都是在 幾個世紀以前就寫下來的預言。

III. THE NATURE OF GOD.

A. Definitions of God.

1. Scriptural Definitions.
a. God is Spirit — “God is a spirit: and they that worship him must worship him in spirit and in truth” (John 4:24).
b. God is Light — “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all” (I John 1:5).
c. God is Love — “He that loveth not knoweth not God; for God is love” (I John 4:8).
d. God is a Consuming Fire — “For our God is a consuming fire” (Heb. 12:29).

叁. 神的本質

A.  神的定義

1.聖經上的定義

a. 神是靈 – （約翰福音4:24)“神是靈．所以拜他的、必須用心靈和誠實拜他。”
b. 神是光 – (約翰一書1:5)
“神就是光,在他亳無黑暗.這是我們從主所聽見,又報給你們的信息”
c. 神是愛 -（約翰一書4:8) “沒有愛心的、就不認識　神。因為　神就是愛”
d. 神是烈火 – （希伯來書12:29) “因為我們的　神乃是烈火。”

2. Theological Definitions.
a. Westminster Catechism: — “God is a Spirit, Infinite, Eternal, and Unchangeable in His Being, Wisdom, Power, Holiness, Justice, Goodness and Truth.”
b. Dr. Strong: — “God is the Infinite and Perfect Spirit. The Source of all things, the Support of all things, the End of all things.”
c. Andrew Fuller; — “God is the First Cause and Last End of all things.”
d. Ebrards: — “God is the Eternal Source of all that is temporal.”

2. 神學的定義

a.西敏寺教理問答：“神是一個靈神，無限，永恆，在祂的所是，智慧，大能，聖潔，正義，良善和真理上是絕不改變的。”
b. 斯特隆博士（Strong）： – “神是無限的和完美的靈。是萬物的源頭，是萬物的維繫，萬物的終結。”
c.富勒 （Andrew Fuller）： – “神是萬物的第一因和最後的結局。”
d. 埃布拉德（ Ebrards）： – “神是一切短暫間隙的永恆根源。”

B. Spirituality of God. 神的靈性
1. His Essence. He is a Spiritual Being (“God is a Spirit” — John 4:24), invisible (“Who is the image of the invisible God” — Col. 1:15a). What is a spirit? A spirit is a being without flesh and bones. “Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have” (Luke 24:39). A spirit has a body, a spirit-body; but it has no natural body, no material body. God cannot be seen by human eye; God, in His pure essence, has never been seen. “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).

B. 神的靈性
1.他的本質。他是一個屬靈的存在（“神是個靈” – 約翰福音4:24），人是看不見的（“愛子是那不能看見之　神的像” – 歌羅西書1：15a）。靈是什麼？靈是無骨無肉的一種存在。（路加福音24:39） “你們看我的手、我的腳、就知道實在是我了．摸我看看．魂無骨無肉、你們看我是有的。 ”。靈有一個體，一個靈體; 但它沒有自然界的身體，沒有物質的身體。人眼看不到神;從來沒有看到過神純全的本體。 “從來沒有人看見　神。只有在父懷裡的獨生子將祂表明出來。”（約翰福音1:18）。

2. His Manifestations. While God, in His true essence, has never been seen, yet He hath shown Himself, revealed His Person to man in different forms. The Scriptures ask, “To whom then will ye liken me, or shall I be equal? saith the Holy One” (Is. 40:25). Man cannot know God but in the way He has revealed Himself. Are we not glad that God has revealed Himself in His Son? Where Christ is the image of God, the Anti-christ shall be an imitation. There seems to be some contradictions in the Word; in some places it says that people saw God: “The LORD spake unto Moses face to face” (Ex. 33:11); “Then went up Moses, and Aaron,Nadab, and Abihu, and seventy of the elders of Israel: and they saw the God of Israel…” (Ex. 24:9, 10). In other places the Word says that it is impossible to see God: “He said, Thou canst not see my face: for there shall no man see me, and live” (Ex. 33:20). The truth is, man has never looked upon the face of God in His true essence, but has looked upon His face and spoken mouth to mouth with God when God manifested Himself in some form other than his true essence. “With him will I speak mouth to mouth…” (Num. 12:8a). We do know this, that the Spirit (Holy Spirit) can manifest Himself in a visible form. “John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him” (John 1:32). It was at the Lord Jesus’ baptism that John saw the form, but not the Spirit; yet the Spirit was manifested.
2.祂的顯現。雖然神在祂的真實本體從來沒有人看見過，但神卻顯示出自己，以不同的形式向人顯示祂的位格。聖經經文裡，神問到：“那聖者說、你們將誰比我、叫他與我相等呢？”（以賽亞書40:25）。人無法知道神，只能以他所揭示自己的方式來認識祂。難道我們不因神透過祂的兒子來啟示自己而感到高興嗎？如果基督是神的形象，那麼敵基督就是一個假冒。
在聖經裡似乎有一些矛盾之處;比如在某些地方，說有人們看見神：（出埃及記33:11）“耶和華與摩西面對面說話、好像人與朋友說話一般” ; “然後摩西、亞倫、拿答、亞比戶、並以色列長老中的七十人、都上了山。他們看見以色列的　神……”（出埃及記24：9,10）。… 而在其他地方，聖經說人不可能看見神：（出埃及記33:20）“耶和華說：你不能看見我的面、因為人見我的面不能存活。”。事實上，人類從來沒有看見過神真實本體的面，而是當神以某種形式顯現自己時，人看到神，並且與神面對面說話。（民數記12：8a）耶和華論到摩西時，說 “我要與他面對面說話…並且他必見我的形像…”。
我們確實知道，靈（聖靈）是可以用可見的形式顯現自己的。 “約翰作見證說：我曾看見聖靈彷彿鴿子、從天降下、住在他的身上。”（約翰福音1:32）。在主耶穌的洗禮中，施洗約翰看到了聖靈所顯現的形式，卻不是看到聖靈的實體; 然而聖靈是顯現了。

God has manifested Himself in many forms; among them are the following:
a. In Creature Forms. By this we do not mean that the LORD appeared in the form of animals, but rather in the form of human beings. Genesis 3:8 and 12:7 illustrate this fully: “They heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden” (Gen. 3:8); “The LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him” (Gen. 12:7). See also Genesis 16:7, 10, 13; Exodus 24:9-11; Genesis 18:1-16; Judges 13:22, 23; Genesis 32:24-30.

God also manifested Himself as the Angel of the LORD — “The angel of the LORD encampeth round about them that fear him, and delivereth them” (Ps. 34:7); “The angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shall call his name Ishmael; because the LORD hath heard thy affliction” (Gen. 16:11). It is agreed among most Bible scholars that the Angel of the LORD is no other than the Lord Jesus Himself.

b. In Material Forms. Man could not see God; therefore, God manifested Himself in forms from which He spoke to and led him. One such form was the Burning Bush: “When the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I” (Ex. 3:4); Another form was the Pillar of a Cloud and a Pillar of Fire: “The LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night” (Ex. 13:21).

c. In The Person of Christ Jesus. Again we state that we are rejoicing that God does not choose today to reveal Himself other than in His Son, Jesus Christ! God does not choose to manifest Himself in a vapor, but rather in human form: “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:1, 14). See also I Timothy 3:16; Hebrews 1:3.

神以許多種不同的形式顯現自己; 這些顯現包括以下的這些：
a. 以活物的形像顯現。我們並不是說耶和華以動物的形式出現，而是以人的形像出現。創世紀3:8和12:7充分地說明了這一點：“天起了涼風、耶和華　神在園中行走。那人和他妻子聽見　神的聲音、就藏在園裡的樹木中、躲避耶和華　神的面”；…（創世記12:7）“耶和華向亞伯蘭顯現、說、我要把這地賜給你的後裔．亞伯蘭就在那裡為向他顯現的耶和華築了一座壇”。參見創世紀16:7,10,13; 出埃及記24:9-11; 創世紀18:1-16; 士師記13:22,23; 創世紀32:24-30。
神也以耶和華的使者的身份顯現 – （詩篇34：7“耶和華的使者、在敬畏他的人四圍安營、搭救他們。”（詩篇34：7）; （創世紀16:9-11）“耶和華的使者對他說、你回到你主母那裡、服在他手下。又說、我必使你的後裔極其繁多、甚至不可勝數。並說、你如今懷孕要生一個兒子、可以給他起名叫以實瑪利、因為耶和華聽見了你的苦情。”。大多數聖經學者都同意，耶和華的使者不是別人，正是主耶穌祂自己。

b.以物質的形式上顯現。人無法看見神;因此，神以祂與之交談並帶領的對象的形式顯現自己。其中一個形式就是燃燒的樹叢：“耶和華　神見他過去要看、就從荊棘裡呼叫說、摩西、摩西．他說、我在這裡“”（出埃及記3:4）;另一種形式是“雲柱”和“火柱”：“日間耶和華在雲柱中領他們的路、夜間在火柱中光照他們、使他們日夜都可以行走．”（出埃及記13:21）。

c.在基督耶穌裡顯現。我們再次說，我們歡喜，神選擇在祂的兒子耶穌基督的形式顯現自己！神並沒有選擇以煙氣來顯現自己，而是以人的形式顯現出來：“太初有道、道與　神同在、道就是　神。 。 。道成了肉身、住在我們中間、充充滿滿的有恩典有真理。我們也見過他的榮光、正是父獨生子的榮光 。”（約翰福音1:1,14）。另見提摩太前書3:16; 希伯來書1：3。

C. Personality of God.

God is a Person, One possessing Self-consciousness, Self-determination, and Power.

People have many vague ideas of God as a force, a power, an influence. But it is impossible to have fellowship with a force or an influence. The Words of our Lord as He was in the Garden suggest fellowship with God: “Now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves” (John 17:13). See also Exodus 3:14; I Corinthians 2:11.
Never confuse personality with visibility. Substance has nothing to do with personality. The personality of God can be seen:

C.神的位格

神是一位格，擁有自我意識，自主自決和有權柄的那一位。人們對於神有許多模糊的觀念，認為神是一種力量，一種大能，一種影響。但是，人不可能與力量能力或影響相交往。從主耶穌在克西馬尼園所說的話我們知道神與人交通：（約翰福音17:13）“現在我往你那裡去．我還在世上說這話、是叫他們心裡充滿我的喜樂。”。另見出埃及記3:14; 哥林多前書2:11。

永遠不要將位格與可見與否相混淆。實質與位格是兩碼子事。神的位格能從底下的幾點看出：
1. In Names. “God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you” (Ex. 3:14). The words “I AM THAT I AM” suggest personality.
1.從名字上。（出埃及記3:14） “神對摩西說、我是自有永有的．又說、你要對以色列人這樣說、那自有的打發我到你們這裡來。”。 “我是自有永有者”這個詞暗示著位格。

2. In Contrasts. By this we mean that the Scriptures contrast the only wise God with the gods of the pagans: “Ye turned to God from idols to serve the living and true God” (I Thess. 1:9). See also Jeremiah 10:16; Acts 14:15.
2.在對比上。藉此我們的意思是，聖經將全智慧的獨一真神與異教徒的諸神做了對比：（帖撒羅尼迦前書1:9）“你們是怎樣離棄偶像歸向　神，要服事那又真又活的　神”。參見耶利米書10:16; 使徒行傳14:15。

3. In Attributes. That which is characteristic of God is called an attribute. That which He does,denotes personality, such as:

a. God Grieves. Only a person can grieve: “It repented the LORD that he had made man on the earth, and it grieved him at his heart” (Gen. 6:6).
b. God Repents. In the above Scripture (Gen. 6:6) we note that God repents. I Samuel 15:29 says: “The Strength of Israel will not lie nor repent: for he is not a man, that he should repent.” Here one portion of the Scriptures states that God repents, another declares that He does not repent. What is the answer?
When man repents, he repents of some moral deed; when God repents, He repents of some judicial act. God’s attitude toward sin never changes. Take the case of Jonah and Nineveh. Nineveh repented; it changed its mind; it changed its character. God, however, did not change His mind; He did not change His attitude toward sin. But inasmuch as Nineveh had repented, there was no need of judgment against sin. Its sin had been confessed and forgiven.
c. God Loves. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “As many as I love, I rebuke and chasten: be zealous therefore, and repent” (Rev. 3:19). Only a personality can love.
d. God Hates. “These six things doth the LORD hate: yea, seven are an abomination unto him” (Prov. 6:16).
e. God Hears. “He that planted the ear, shall he not hear? he that formed the eye, shall he not see? He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know” (Ps. 94:9, 10)?

3.在屬性上。這是我們稱之為屬性的神的特質。是祂所做的，表示其位格的，例如：

a. 神會傷心。 唯那有位格的才可能會悲傷：（創世記6:6）“耶和華就後悔造人在地上、心中憂傷。”
b.神後悔。在上面的經文中（創世記6:6），我們看到上帝後悔了。撒母耳記上15:29說：“以色列的大能者、必不至說謊、也不至後悔．因為他並非世人、決不後悔。” …..這裡聖經有些地方說神後悔，又在別處說祂不後悔。究竟答案是什麼呢？…
當人後悔時，人所後悔的是一些道德行為;當神後悔時，神後悔某些審判的行為。神對罪的態度永遠是不會變的。以約拿和尼尼微為例來看，當尼尼微悔改了;這悔改轉變了人的心意;改變了人的性格。然而，神沒有改變祂的意念;神沒有改變祂對罪的態度。但是，由於尼尼微已經悔改，所以沒有必要對罪進行審判了。尼尼微的罪，人已經認罪了並且得到到赦免了。
c.神會愛。 “神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生”（約翰福音3:16）。…. “凡我所疼愛的、我就責備管教他．所以你要發熱心、也要悔改。”（啟示錄3:19）。只有有位格的才可能會愛。
d. 神會恨。“耶和華所恨惡的有六樣，連他心所憎惡的共有七樣。” (箴言6:16)
e.神會聽。“ 造耳朵的、難道自己不聽見麼．造眼睛的、難道自己不看見麼．管教列邦的、就是叫人得知識的、難道自己不懲治人麼？” (詩篇94:9,10)

4. In Acts.

a. God Creates. “In the beginning God created the heaven and the earth” (Gen. 1:1). See also Isaiah 45:18.
b. God Provides. “These wait all upon thee; that thou mayest give them their meat in due season. That thou givest them they gather: thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth” (Ps. 104:27-30). The material needs of this entire world are met and supplied by God.
c. God Promotes. Some people seemingly are pushed ahead of others. The world has a name for this — luck. But the correct answer is the LORD! Kings receive their power from Him; pastors receive their charges from Him; husbands receive their wives from Him. All promotions are from the Lord. “Promotion cometh neither from the east nor from the west, nor from the south. But God is the judge: he putteth down one, and setteth up another” (Ps. 75:6, 7).
d. God Cares. God has a heart; only a person has a heart. God has concern: “Humble yourselves . . . casting all your care upon him; for he careth for you” (I Peter 5:6, 7).

4. 在施行上

a.神創造。 “起初，神創造天地”（創1:1）。參見以賽亞書45:18。
b.神供應。（詩篇104:27-30） “這都仰望你按時給他食物。你給他們、他們便拾起來。你張手、他們飽得美食。你掩面、他們便驚惶．你收回他們的氣、他們就死亡歸於塵土。你發出你的靈、他們便受造．你使地面更換為新。” 整個世界的物質需求都是靠神供應而滿足的。
c.神使人高升。有些人似乎超越在其他人之前。這世上有一個說法，叫 – 幸運。但更確切的答案，是耶和華使人高升的！王從耶和華那裡得到權柄;牧師們從祂那裡得到充電; 丈夫們從神那裡領受他們的妻子。所有的高升都是來自於主。 “因為高舉非從東、非從西、也非從南而來。惟有　神斷定．祂使這人降卑、使那人升高。”（詩篇75:6,7）。
d.神看顧。神有愛心; 只有有位格的才有心。神顧念：“ 你們要自卑、… 要將一切的憂慮卸給　神、因為他顧念你們。”（彼得前書5：6,7）。

D. The Trinity of God.
1. Trinity in Personality. By this, of course, we mean that God is Three in One. There are some errors concerning the Trinity; some have been proposed ignorantly, and others deliberately.

We know that the Bible is the Word of God, if for no other reason than that we have the Trinity in it. If man had written the Bible, he would have left the Trinity out of it; for the Trinity is too hard to understand — the mind of man cannot comprehend it. The only thing that the Child of God can do is to accept it by faith and stand upon what God says about it. Just because we cannot seem to understand all about it is no sign that it is not true.

There is one error which proposes that there are three Individuals in the Godhead. But remember, God is not a Triad.

Another error is that the Trinity is just one Person, manifesting Himself in three. That is. there are three essences in one Person, Jesus Christ. The Father and the Holy Spirit are only manifestations.

Still another, and damnable, denies the Trinity altogether, and consequently makes the Son and Holy Spirit creatures of God, those who came into existence after God. In other words, they who hold to this erroneous theory declare that there was a time when the Son was not; that there was a time when the Son of God never existed. They use this sort of reasoning: “A son cannot be as old as his father — a father always has to exist before his son in order to beget him; God is the Father of the Son of God; therefore, the Father had to exist before the Son in order to beget Him.” ……… To this we reply: “If a person should declare that he is a father, and has been one for ten years, then we know that he has had a child for ten years. A man cannot be a father without having a child. Yes, a man who has been a father for ten years has had a child for ten years. Even so in the Godhead — if God is the Eternal Father, then He must have had an Eternal Son!”

The doctrine of the Trinity is a doctrine of pure revelation from God. And remember, we worship not three Gods, but One — God: the Father, Son and Holy Ghost.

It is practically impossible to give examples of the Trinity. Some have offered the three-leaved clover as an example; others have suggested water: in its natural state, liquid; when heated, vapor; when frozen, solid. Still, this is not clear. For God is Three in One! Therefore, we propose that the best illustration is man himself: body, soul and spirit. He is not three persons, but a three-in-one person. And there are three things which pertain to each separately: food to the body, music to the soul, and worship to the spirit — yet all three of these things appeal to the one man.

Rays from the sun may be used as a further type. When the sunshine breaks upon the earth it is composed of three elements: heat rays, which can be felt but not seen; light rays, which can be seen, but not felt; chemical rays, which cannot be seen, nor felt, but do have effects. All together make sunshine. We cannot understand light — three rays and yet one light. Without one of these elements there would be no light; without one part of man, man would cease to be; and without one Person of the Godhead, God would not be God!

D. 神的三合一

1.在位格裡的三位一體。當然，這個意思即神是三合一（三位一體）的。有一些謬誤談到神的三位一體;其中有些說法是出於無知，有些則是故意的。
我們知道聖經是神的話語，這就是為什麼我們有三位一體的啟示，沒有其他的原因。如果聖經是出於人而不是出於神的啟示默示，那麼寫的人是不會在聖經裡寫到三位一體的;因為三位一體太難理解了 – 人的思想無法理解這奧秘。神的兒女唯一能做的就是憑著信心接受三位一體的這啟示，並且在神在這啟示上所說的持守。僅只因為我們似乎無法全面的理解三位一體，並不足以表明它並不是真的。

有一個錯誤的論點，說在神格中有三個各別體。但請記住，神不是一個（如音樂）三和弦的概念。

另一個錯誤的論點，說三位一體是只有一位格 ，而在三個位格上顯現祂自己。即，在一個人身上有三個本質，耶穌基督，聖父和聖靈只是祂的顯現而已。

還有另一個該受譴責的說法，不但完全否認了三位一體，更是讓神子耶穌和聖靈成為受造物，成為先有神的存在之後再產生的那些生命。換句話說，堅持這謬論的人們宣稱有一段時間沒有神子耶穌; 說有一段時期，神的兒子從未存在過。他們的推理說：“一個兒子不可能像他父親一樣的年長 – 父親必須在兒子之前先存在才能生下他;父神是子神的的爸爸; 因此，父必須在兒子之前存在才能生下他。”。。。。。。對於這推理，我們的回答是：”如果一個人宣布說他是個父親，並且已經當了十年的父親了，那麼我們知道他已經有一個孩子十年了。若是沒有孩子，這人不可能當父親啊。沒錯，一個已經做了十年父親的人是已經有了兒子十年了。即便如此，在神性中 – 如果神是永恆的父，那麼他一定有一個永恆的兒子！”

三位一體的教義是純粹由神所啟示的教義。請記住，我們不是敬拜三個神，而是敬拜一神 – 聖父，聖子和聖靈。

實際上我們不可能舉例子說明三位一體。有些人以三葉草作為例子; 有些人用水的三態為例：在自然狀態下，是液體; 被加熱後，是氣體; 被冷凍時，是固體。仍然，這樣的解釋還是不清楚。 因為神是三合一的！因此，我們提出最好的例證是人自己：身體，魂和靈；並不是三個人，而是一個三合一的人。而有三件事物分別與這三樣有關：食物之對於身體，音樂之對於魂，敬拜之對於靈 – 但這三件東西在這個人身上同時具備。

來自太陽的光線可以用來作另一個例子。當陽光照在地球上時，它由三個元素所組成：1-熱射線，可以感覺到但卻看不見; 2- 光線，可以看到，卻感覺不到; 3-化學射線（紫外線），看不見，也感覺不到，但確實會對人有影響。這些在一起造成了陽光。我們無法理解光 – 三種射線但卻是一道光。缺少這些元素的其中之一就不會有光; 而靈`魂`體只要缺了一樣，人就不再是人; 同樣的，缺少神格的其中一個位格，上帝就不會是上帝了！

a. Old Testament Names 舊約的名字
(1) Plural Nouns “In the beginning [Elohim] created the heaven and earth” (Gen. 1:1). Elohim is the plural noun, meaning three or more. This, of course, suggests the Trinity in creation. See also Genesis 3:5; Exodus 20:3; Deuteronomy 13:2, 3. Many times Elohim is translated (in English) in the singular and the plural.

(2) Plural Pronouns. “The LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever…” (Gen. 3:22). See also Genesis 1:26; Isaiah 6:8. This is God speaking to God— thus the Trinity.

(3) Scriptural Statements. The Scriptures state that God anointed God, and how could this be if God be not a Trinity? “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Ps. 45:6,7). See also Hebrews 1:8-12; Psalm 110:1.

(4) Scriptural Designations. That is, in Genesis 1:1 God declares that He created the heavens and the earth, and in verse 2, the Holy Spirit, the Third Person of the Trinity, is singled out: “The Spirit of God moved upon the face of the waters.” (See also Job 24:13). And elements of personality are accounted for by reference to the Holy Spirit: “There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD (Is. 11:1, 2).
The Son, the Second Person of the Trinity is singled out also: “I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee. . . . Kiss the Son, lest he be angry, and ye perish from the way…” (Ps. 2:7, 12a). The Angel of the LORD of the Old Testament is no other than Jesus Christ Himself, and in the following portion of Scriptures He is declared as being separate from God the Father and Holy Spirit: “The angel of the LORD found her by a fountain of water . . . in the way to Shur” (Gen. 16:7).
The following Scriptures plainly reveal the Trinity of the Godhead: Genesis 18:1,2,33; Isaiah 48:16; 63:8-10.

(5) Triple Expressions. Whenever the Scriptures express praise or benediction of the Godhead, a triple exclamation is declared which points to the fact that as God is the Three-In-One God these expressions must also be three: “The Lord bless thee, and keep thee: the Lord make his face shine upon thee, and be gracious unto thee: the Lord lift up his countenance upon thee, and give thee peace” (Num. 6:24-26). “And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come” (Rev. 4:8).

a.  舊約的名字

（1）複数的名词。（创世记1:1）“起初[Elohim]创造了天地” “起初[神]创造了天地”。 Elohim是複数名词，意思是三个或更多。当然，这表明在创造时是三位一体。参见创世记3:5; 出埃及记20:3; 申命记13：2,3。很多时候Elohim在英文被翻译出来是以单数和复数来呈现。

（2）複數的人稱代名詞。（創世記3:22） “耶和華　神說、那人已經與我們相似、能知道善惡．現在恐怕他伸手又摘生命樹的果子喫、就永遠活著．……” 。另參見創世記1:26; 以賽亞書6:8。這是神在對神說話 – 因此是三位一體。

（3）聖經的陳述。聖經說神膏抹了神，如果神不是三位一體，這怎麼可能呢？（詩篇45:6,7） “神阿、你的寶座是永永遠遠的．你的國權是正直的。你喜愛公義、恨惡罪惡。所以　神、就是你的　神,用喜樂油膏你,勝過膏你的同伴”。另見希伯來書1:8-12;詩篇110:1。

（4）聖經的指定。也就是說，在創世紀1:1中，上帝宣布他創造了天地，並且在第2節中，聖靈，即三位一體的第三位格，單獨的被指出來：“神的靈運行在水面上。”（也參見約伯記24:13）。位格的幾個元件藉著論到聖靈就有交代了：“從耶西的樹幹必生出一根嫩芽，從他的根而出的枝條必結果子。。耶和華的靈必住在他身上、就是使他有智慧和聰明的靈、謀略和能力的靈、知識和敬畏耶和華的靈。”（以賽亞書11:1,2）。

聖子，三位一體的第二位格也被單獨指出來：（詩篇2:7,12a“受膏者說：“我要宣告耶和華的諭旨：耶和華對我說：‘你是我的兒子，我今日生了你。。 。 。 。當以嘴親子、恐怕他發怒、你們便在道中滅亡……”。舊約聖經中的神的使者就是耶穌基督自己，在聖經裡，底下的部分經文，宣告祂與父神以及聖靈是分開的：（創16：7）“耶和華的使者在曠野、書珥路上的水泉旁遇見她（夏甲）“。

以下的經文清楚地揭示了神格的三位一體：創世紀18:1,2,33; 以賽亞書48:16; 63:8-10。

（5）三重表達。任何時候當聖經表達對神的讚美或祝福時，都會宣告三次，指出這一個事實，即神是三位一體的神，這些讚美或祝福的表達也必須是三個：（民數記6:24-26) “願耶和華賜福給你,保護你。願耶和華使他的臉光照你,賜恩給你。願耶和華向你仰臉,賜你平安”…; 還有在（啟示錄4:8） “四個活物各有六個翅膀，裏外布滿了眼睛。他們晝夜不停地說：“聖哉！聖哉！聖哉！主、全能的　神，是昔在`今在`以後永在的。”。

b. New Testament Disclosures. 。

(1) Baptism of Christ. The baptism of Christ is one of the best illustrations which prove the Trinity: “Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:16, 17). Here there is presented the Father in heaven, the Son in the water, and the Holy Spirit descending as a dove.

(2) Baptismal Formula. The Church of God in Christ Jesus has always used that formula laid down by its Founder Himself, Jesus Christ: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost…” (Matt. 28:19, 20). Note that the Scriptures do not say, “in the names of”; but, “in the name of.” One in Three; one name,but three Persons: Father, Son and Holy Spirit.

(3) Apostolic Benediction. The Church has used this benediction (which was first used by the Apostle Paul by inspiration of the Holy Spirit) for the last two thousand some years: “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen” (II Cor. 13:14).

(4) Other Scripture. The following verse plainly reveals the fact of the Trinity: “The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26).

b.  新約的啟示。

（1）基督的洗禮。基督的洗禮是證明三位一體的最好的例證之一：（馬太福音3:16,17）“耶穌受了洗、隨即從水裡上來．天忽然為他開了、他就看見　神的靈、彷彿鴿子降下、落在他身上。從天上有聲音說、這是我的愛子、我所喜悅的。”。這裡顯示出來有：天父，水中的聖子，與如鴿子降下來的聖靈。

（2）洗禮的程式。在基督耶穌裡的神的教會一直使用其建立者耶穌基督所立下了的的那個公式：“所以你們要去、使萬民作我的門徒、奉父`子`聖靈的名、給他們施洗．…..“（馬太福音28:19,20）。請注意，聖經裡並不是用複數名稱說“奉…的名”;而是用單數名詞說，“奉…的名。” 是三合一;一個神，但三個位格：聖父，聖子和聖靈。

（3）使徒的祝福。在過去的兩千多裡，教會使用了這種祝福（這是使徒保羅首次使用聖靈的啟示）：“願主耶穌基督的恩惠、　神的慈愛、聖靈的感動、常與你們眾人同在。阿們”（林後13:14）。

（4）其他經文。下面的經文清楚地揭示了三位一體的事實：(約翰福音14:26) “ 但保惠師、就是父因我的名所要差來的聖靈、他要將一切的事、指教你們、並且要叫你們想起我對你們所說的一切話。”。

2. Unity of Being: Undivided and Invisible. There is one God; He is the one and only God: “Thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears” (II Sam. 7:22); “Who hath wrought and done it, calling the generations from the beginning? I the LORD, the first, and with the last; I am he” (Is. 41:4). See also Isaiah 43:10, 11; 44:6; Deuteronomy 6:4.

God — Elohim — is a compound unity; that is, the noun, God (which is plural), is used always with a singular verb: “In the beginning God [plural] created [singular] the heaven and the earth” (Gen. 1:1); “The LORD [singular] God [plural] of gods, the LORD [singular] God [plural] of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD [singular], (save us not this day,)…” (Josh. 22:22). See also Genesis 1:5, 8, 13; 33:20.
2.存在的合一：不可分割和無法見到的。有一位神;他是獨一無二的神：“主耶和華阿、你本為大．照我們耳中聽見沒有可比你的．除你以外再無　神。”（撒母耳記下7:22） ; “誰行作成就這事、從起初宣召歷代呢、就是我耶和華、我是首先的、也與末後的同在。”（賽41：4）。參見以賽亞書43:10,11; 44:6; 申命記6:4。
神 – 伊羅興（Elohim） – 是一個複合/融合的合一;也就是說，這個名詞，神（複名詞），總是與單動詞一起被使用：（創1:1）“起初，神[複名詞]創造了[單動詞]天地”; （約書亞記22:22）“大能者　神耶和華。大能者　神耶和華、他是知道的。以色列人也必知道。我們若有悖逆的意思、或是干犯耶和華．（願你今日不保佑我們）”。這一節經文在原文裡是“耶和華（單詞），眾神之神（複詞）。耶和華（單詞），眾神之神（複詞）、他是知道的。以色列人也必知道。我們若有悖逆的意思、或是干犯耶和華（單詞），（願你今日不保佑我們）”。另見創世紀1:5,8,13; 33:20。

3. A Scriptural Summary.
a. Three Are Recognized as God.
(1) The Father is Recognized as God. “To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ” (Rom. 1:7). See also John 6:27; I Peter 1:2.
(2) The Son is Recognized as God. “Unto the Son he saith, Thy Throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom” (Heb. 1:8); “We should live soberly, righteously, and godly . . . looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:12, 13).
(3) The Holy Spirit is Recognized as God. “Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God” (Acts 5:3, 4).

3.  經文的總結
a.  三位被認定是神
(1) 聖父被認定是神。（羅馬書1:7） “我寫信給你們在羅馬為　神所愛、奉召作聖徒的眾人。願恩惠平安、從我們的父　神、並主耶穌基督、歸與你們。”。另見約翰福音6:27;彼得前書1:2。
(2) 聖子被認定是神。（希伯來書1:8） “論到子卻說：神阿、你的寶座是永永遠遠的、你的國權是正直的。”; （提多書2:12,13）“教訓我們… 在今世自守、公義、敬虔度日．等候所盼望的福、並等候至大的　神、我們救主耶穌基督的榮耀顯現。”。
(3) 聖靈被認定是神。 （使徒行傳5:3,4）“ 彼得說、亞拿尼亞,為甚麼撒但充滿了你的心、叫你欺哄聖靈、把田地的價銀私自留下幾分呢? 田地還沒有賣、不是你自己的麼．既賣了、價銀不是你作主麼．你怎麼心裡起這意念呢．你不是欺哄人、是欺哄　神了。。

b. Three Are Described as Distinct Persons. 三位是以不同位格的區分被描述出來
(1) Father and Son Are Persons Distinct From Each Other.
(a) Christ Distinguishes the Father From Himself. “As the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man” (John 5:26, 27). See also John 5:32.
(b) Father and Son are Distinguished as the Begetter and the Begotten. See John 3:16.
(c) Father and Son are Distinguished as the Sender and the Sent. “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal. 4:4). See also John 10:36.

b. 三位是以不同位格的區分被描述出來
(1)聖父與聖子在位格上彼此有别
（a）基督將自己與聖父區分出來。（約翰福音5:26,27） “因為父怎樣在自己有生命、就賜給他兒子也照樣在自己有生命．並且因為他是人子、就賜給他行審判的權柄。“。另見約翰福音5:32。
（b）聖父和聖子分別被區分為 Begetter(生的）（和Begotten（被生的）。見約翰福音3:16 “神愛世人、甚至將他的獨生子賜給他們、叫一切信他的、不至滅亡、反得永生。”。
（c）聖父與聖子被區分為差遣的和奉差遣的。 （加拉太書4：4）“及至時候滿足，　神就差遣他的兒子、為女子所生、且生在律法以下”。另見約翰福音10:36。

(2) Father and Son Are Persons Distinguished from the Holy Spirit.
（a) The Son Distinguishes the Holy Spirit From Himself and the Father. “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you” (John 14:16, 17).
（b) The Spirit Proceeds From the Father. “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).
（c) The Spirit Is Sent by the Father and the Son. “The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26); “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me” (John 15:26).

(2) 聖父與聖子与圣灵在位格上彼此有别
（a) 聖子將聖靈與自己及聖父區分出來。 （約翰福音14:16-17）: “我要求父、父就另外賜給你們一位保惠師、叫他永遠與你們同在、就是真理的聖靈、乃世人不能接受的．因為不見他、也不認識他．你們卻認識他．因他常與你們同在、也要在你們裡面。”
（b) 聖靈是從聖父那裡而來。 （約翰福音15:26）：“但我要從父那裡差保惠師來、就是從父出來真理的聖靈．他來了、就要為我作見證”。
（c) 聖靈是由聖父與聖子差來的。（約翰福音15:26） “保惠師、就是父因我的名所要差來的聖靈、他要將一切的事、指教你們、並且要叫你們想起我對你們所說的一切話。”

c. These Three Persons Are Equal.
（1) The Father is not God as such, for God is Father, Son and Holy Spirit.
（2) The Son is not God as such, for God is Father, Son and Holy Spirit.
（3) The Holy Spirit is not God as such, for God is Father, Son and Holy Spirit.

c. 這三位格都相等
（1）聖父不是神的全部，因為神是聖父，聖子和聖靈。
（2）聖子不是神的全部，因為神是聖父，聖子和聖靈。
（3）聖靈不是神的全部，因為神是聖父，聖子和聖靈。

E. The Self-existence of God.神的自我存在
Existence of God is within Himself. We are dependent upon Him; He is not dependent upon anything. Something caused us to be; nothing caused Him to be; He always was; God does not exist because He brought Himself into existence. God exists because it is his nature to be.
神的存在是在語祂自己。我們是靠著祂而存在;祂卻不依靠任何東西。有些事物導致我們存在;但沒有任何事物有導致他的存在; 祂一直都是自存永存的;神的存在並不是因為他造自己而存在。神存在，是因為他的本性所然。
Our lives come from an external source; there was a time when we began. “I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me” (John 5:36). We cannot say this.
我們的生命來自於一個外在的源頭; 在某個時間點，我們人開始有了生命。（約翰福音5:36）耶穌說 “我有比約翰更大的見證．因為父交給我要我成就的事、就是我所作的事、這便見證我是父所差來的。”。我們人卻不能這樣說。

F. The Infinity of God. 神的無限
Divine nature has no limit or bound. “Great is our Lord, and of great power: his understanding is infinite” (Ps. 147:5); “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea” (Job 11:7-9); “Will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? (I Kings 8:27); “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Rom. 11:33). See also Isaiah 66:1; Psalm 113:5, 6.

F. 神的無限
神性的本質無窮又無盡。（詩篇147:5） “我們的主為大、最有能力．他的智慧、無法測度。”; （約伯記11:7-9） “你考察、就能測透　神麼．你豈能盡情測透全能者麼。 他的智慧高於天、你還能作甚麼．深於陰間、你還能知道甚麼？其量,比地長、比海寬。”;（列王記上8:27） “神果真住在地上麼? 看哪!天和天上的天、尚且不足你居住的、何況我所建的這殿呢？” ; （羅馬書11:33）“深哉!　神豐富的智慧和知識。他的判斷、何其難測、他的蹤跡何其難尋！”。另外參見以賽亞書66:1;詩篇113:5,6。
(以賽亞書66:1) “耶和華如此說、天是我的座位、地是我的腳凳．你們要為我造何等的殿宇．那裡是我安息的地方呢。”
(詩篇113:5,6) “誰像耶和華我們的　神呢．他坐在至高之處、自己謙卑、觀看天上地下的事。”

IV. THE ATTRIBUTES OF GOD
The attributes of God are the essential qualities of a perfect Being — the property of God.

A. The Omnipotence of God.
This means that God is all-powerful, all-mighty: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth” (Rev. 19:6); “Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible” (Matt. 19:26); “Is anything too hard for the LORD?” (Gen. 18:14a).

There is only one thing which can limit God, and that is His own holy will. Some foolish person may propose II Timothy 2:13: “If we believe not, yet he abideth faithful: he cannot deny himself.” This person says, “Here is something God cannot do.” But this is not a question of what God can do, but what God will do.

1. God Has Power Over Nature. “By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. He gather the waters of the sea together as anheap: he layeth up the depth in storehouses. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast” (Ps. 33:6-9); “Thus saith the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land” (Hag. 2:6). See also Genesis 1:1-3; Nahum 1:3-6. Man has to have tools to make things — God only has to speak, and it is done.

2. God Has Power Over Men. “There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For what ye ought to say, If the Lord will, we shall live, and do this, or that” (Jas. 4:12-15). See also Exodus 4:11.

3. God Has Power Over Angels. “All the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?” (Dan. 4:35).

4. God Has Power Over Satan. In Job 1:12; 2:6 we notice that Satan is subjected to God; “The LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. . . . And the LORD said unto Satan, Behold, he is in thine hand; but save his life.” And we know of the end of Satan from the following Scriptures: “The God of peace shall bruise Satan under your feet shortly…” (Rom.16:20a); “He laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years…And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever” (Rev. 20:2, 10). See also Luke 22:31, 32.

5. God Has Power Over Death. Paul prays that the Ephesians may know “what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph. 1:19-21). Ultimately, death shall be destroyed: “Death and hell [hades] were cast into the lake of fire. This is the second death” (Rev. 20:14).

肆. 神的屬性

神的屬性是一種完美存在的基本品質 – 屬於神的。
A. 神的全能。（無所不能）
這意味著神是全能的，無所不能的：“我聽見好像群眾的聲音、眾水的聲音、大雷的聲音、說、哈利路亞．因為主我們的　神、全能者、作王了。”（啟示錄19:6）; “耶穌看著他們說、在人這是不能的．在　神凡事都能。“（馬太福音19:26）; “耶和華豈有難成的事麼？”（創18：14a）。
只有一件事可以限制神，那就是祂自己的聖潔的旨意。有些愚蠢的人可能會以提摩太后書2:13 來抗議：“我們縱然失信、祂仍是可信的．因為祂不能背乎自己。”。這人說，“這是神不能做的事。”….. 但,這不是能不能做的問題。這是神要不要做的問題。

1.上帝擁有超乎自然的大能。（詩篇33:6-9） “諸天藉耶和華的命而造、萬象藉他口中的氣而成。他聚集海水如壘、收藏深洋在庫房。願全地都敬畏耶和華．願世上的居民、都懼怕他。”; (哈該書2:6) “萬軍之耶和華如此說、過不多時我必再一次震動天地、滄海、與旱地．“。另見創世記1:1-3; 那鴻書 1:3-6。人必需有工具來造物 – 但是神需要開口說，事就完成了。

2.神有掌管人的權柄。（雅各書4：12-15） “設立律法和判斷人的、只有一位、就是那能救人也能滅人的。你是誰、竟敢論斷別人呢。嗐！你們有話說、今天明天我們要往某城裡去, 在那裡住一年,作買賣得利。其實明天如何,你們還不知道。你們的生命是甚麼呢？你們原來是一片雲霧、出現少時就不見了。你們只當說、主若願意、我們就可以活著，也可以作這事、或作那事。”。另見出埃及記4:11。

3.神有管轄天使的權力。 “地上所有的居民，在祂來說都是虛無；在天上的萬軍中，祂憑自己的意旨行事；在地上的居民中，也是這樣；沒有人能攔住他的手，或問祂說：‘你作什麽？’。？” （但以理4:35）。

4.神有管轄撒旦的權柄。在約伯記1:12; 2:6我們注意到撒但是服在上帝之下的;（ 約伯記1:12） “耶和華對撒但說、凡他所有的、都在你手中．只是不可伸手加害於他。於是撒但從耶和華面前退去. . . . .（約伯記 2:6）耶和華對撒但說、他在你手中．只要存留他的性命。。 “我們從下面的經文中知道撒但的終結:（羅馬書16:20a）“賜平安的　神、快要將撒但踐踏在你們腳下。……”; （啟示錄20:2,10） “他捉住那龍、就是古蛇、又叫魔鬼、也叫撒但、把他捆綁一千年……那迷惑他們的魔鬼、被扔在硫磺的火湖裡、就是獸和假先知所在的地方．他們必晝夜受痛苦、直到永永遠遠。”。另見路加福音22:31,32。5.神有權柄勝過死亡。保羅祈禱，以弗所人能知道“ 神向我們這信的人所顯的能力、是何等浩大、就是照他在基督身上、所運行的大能大力、使他從死裡復活、叫他在天上坐在自己的右邊、遠超過一切執政的、掌權的、有能的、主治的、和一切有名的。不但是今世的、連來世的也都超過了。”（以弗所書1:19-21））。最終，死亡將會被毀滅：“ 死亡和陰間也被扔在火湖裡．這是第二次的死。 ”（啟示錄20:14）。

B. The Omniscience of God.
Omniscience means “all knowing.” God is the “All-Knowing God” — He knows everything! “For if our heart condemn us, God is greater than our heart, and knoweth all things” (I John 3:20).

1. Includes All Nature. God, the Creator, knows everything concerning His creatures.

a. Of His Inanimate Creatures. “He telleth the number of the stars; he calleth them all by their names” (Ps. 147:4); “Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding” (Is. 40:28).
b. Of His Brute Creatures. “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father” (Matt. 10:29).
c. Of His Human Creatures. God has full knowledge of man: “Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matt. 6:8). He knows man’s need; he has knowledge of the need of man. He knows the very thoughts of man: “Thou knowest my downsitting and mine uprising, thou understandest my thought afar off” (Ps. 139:2). “The LORD knoweth the thoughts of man, that they are vanity” (Ps. 94:11). See also I Chronicles 28:9 and Hebrews 4:13.
God knows the heart of man: “Hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even though only, knowest the hearts of all the children of men;)” (I Kings 8:39). See also Psalm 44:21 and Acts 1:24. God knows the experiences we have gone through: “The LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows” (Ex. 3:7). How absurd for man to try to deceive God!

2. Covers All Time. “Known unto God are all his works from the beginning of the world” (Acts 15:18). And this covers the past, the present and the future. The past can God see, for He has given to us those things which have happened millenniums ago (Book of Genesis); the Present is an open book to Him: “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Heb. 4:13); and the future is known as the past and present is known.
He knows the end from the beginning: “Who verily was foreordained before the foundation of the world, but was manifest in these last times for you” (I Peter 1:20). I Kings 13:2 is also a marvelous illustration of God knowing the future: a baby was named three hundred years before it was born, its name given, from what family it was to come and the things it was to do in later life: “And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD: Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” See also Isaiah 44:28; Jeremiah 1:5; Galatians 1:15-16; Exodus 3:19; Daniel 2:8.
With God knowing the future, we must put ourselves in His hands.

3. Includes All Possibilities. Only God knows what would have happened if something had happened which did not happen. “Thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day” (Matt. 11:23). See also I Samuel 23:12; Isaiah 48:18.

B. 神的全知 （無所不知）。

無所不知意味著“全都知道。” 神是“知曉萬事萬物的神” – 祂知道一切！（約翰一書3:20） “我們的心若責備我們，　神比我們的心大、一切事沒有不知道的。”。

1. 包括一切大自然。神，這位造物主，知道有關於祂所造之萬物的一切。
a.祂所造的無生命物。 “他數點星宿的數目、一一稱它的名。“（詩篇147:4）; “你豈不曾知道麼？你豈不曾聽見麼？永在的　神耶和華、創造地極的主、並不疲乏、也不困倦．他的智慧無法測度。”（以賽亞書40:28）。
b.祂所造的野生動物。 “兩個麻雀、不是賣一分銀子麼？ 若是你們的父不許、一個也不能掉在地上。”（馬太福音10:29）。
c.祂所造的人。 神完全了解人：（馬太福音6：8）“你們不要喜歡他們，因為在你們問他之前，你們的父知道你們需要什麼你們不可效法他們．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。”。他知道人的需要;他了解人需要什麼。他知道人的各種意念：（詩篇139:2 ） “我坐下、我起來、你都曉得．你從遠處知道我的意念”。（詩篇94:11） “耶和華知道人的意念是虛妄的”。另見歷代誌上28:9和希伯來書4:13。
神知道人的心意：（列王記上8:39）“求你在天上你的居所垂聽赦免．你是知道人心的、要照各人所行的待他們、（惟有你知道世人的心）”。另見詩篇44:21和使徒行傳1:24。神知道我們所經過的經歷：（出埃及記3:7）“耶和華說、我的百姓在埃及所受的困苦、我實在看見了．他們因受督工的轄制所發的哀聲、我也聽見了．我原知道他們的痛苦。”。人若想要欺騙神，那真是愚蠢至極！

2. 涵蓋所有的世代 。（使徒行傳15:18）“這是自古以來就顯明了這些事的主所說的”。這涵蓋了過去，現在和未來。上帝可以看到過去，因為他已經告訴了我們幾千年前發生的事（創世記）;現今的當前，對神而言是一本赤露敞開的書：希伯來書4:13）“被造的在　神面前沒有一樣不是顯明的，萬有在他的眼前都是赤露敞開的”（; 而未來，如過去和現在一樣的被知曉。
神從一開始就知道結局會如何了。（彼得前書1:20）：“基督在創世以前、是預先被　神知道的，卻在這末世、才為你們顯現。”。列王紀上13:2也是神知道未來的一個奇妙的例證：一個嬰兒在其出生前的三百年就被命名，它的名字來自於它將來的家庭和以後生活中要做的事情： （列王記上13:2)“神人奉耶和華的命令，向那祭壇喊叫，說：“祭壇哪，祭壇哪，耶和華這樣說：‘看哪，大衛家要生一個兒子，名叫約西亞；他要把邱壇的祭司，就是在你上面燒香的，作祭物獻在你上面。人的骨頭也要在你上面焚燒。’” 另見以賽亞書44:28; 耶利米書1:5; 加拉太書1:15-16; 出埃及記3:19; 但以理書2:8。
一旦明白了神知道未來的一切，我們必須將自己放在神的手中。

3.包括一切的可能性。只有神知道如果某些已經發生的事沒有發生的話，結果會是如何 。（馬太福音11:23） “迦百農啊！你會被高舉到天上嗎？你必降到陰間。在你那裏行過的神跡，如果行在所多瑪，那城還會存留到今天嗎？”。又見撒母耳記上23:12; 以賽亞書48:18。

C. The Omni-sapience of God.

By this we mean the “All-Wisdom of God”; that is, God has all wisdom. There is a vast difference in wisdom and knowledge. Knowledge is what one knows; wisdom is the perfect display of that knowledge. Wisdom includes discernment and judgment.

1. Choice of The Highest End. All things are chosen which will bring about the highest end for God’s glory.
2. Best Way of Securing That End. Here wisdom asserts itself, not only choosing that which will bring about the highest end, but devising the best ways of securing that end. “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out” (Rom. 11:33). See also Romans 16:27; I Corinthians 2:7; Ephesians 1:8; 3:10; I Timothy 1:17.

C. 神的全智
這意思是“神完全的智慧”;也就是說，神擁有一切的智慧。智慧和知識有極大的不同。人所知道的是知識; 而智慧是出於那知識的完美展示。智慧包括有辨別和判斷。
1. .至高目的的選擇。所有的事物的被選擇，是為神的帶來至高的榮耀。
2. 保障這一目的的最好方式。在這裡，智慧堅固其本身，不僅選擇能帶榮耀給至高者的事物，並且也定出了保障最終結果的最好方法。 （羅馬書11:33）“深哉！神豐富的智慧和知識。他的判斷、何其難測、他的蹤跡何其難尋”。另見羅馬書16:27; 哥林多前書2:7; 以弗所書1:8; 3:10; 提摩太前書1:17。

D. The Omnipresence of God.
There are many vague ideas concerning the omnipresence of God. “Omnipresent” simply means everywhere present. God is everywhere present. God is everywhere, but He is not in everything. The belief that He is in everything is Pantheism. If God were in everything, then all man would have to do would be to bow down to a stone, a tree, a desk, a table, or any object, and he would be worshiping God.
God is not in everything, but He is everywhere! He is everywhere present. The best illustration of this is of a teacher before his class. The teacher is omnipresent to every student in that classroom; but he is not omnipresent to those on the outside, nor to those in the basement, nor even to those who are in the next room. Why? Because the walls, floors and space are barriers between him and those in other parts of the building. But God transcends all barriers— space, materials, all things.

We believe, however, that there is a certain place where He manifests Himself, where He is located — and from that locality He is present to everything of the universe. “Hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive” (I Kings 8:30). See also Jeremiah 23:24; Ephesians 1:20; Revelation 21:2.

While God’s dwelling place is in heaven, yet we do know that He has manifested Himself in other places: on earth, as when He dwelt in the burning bush (Ex. 3:4): “When the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I”; and in the flesh, in the incarnation of Jesus Christ: “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross” (Phil. 2:5-8).

The Holy Spirit is everywhere. He is in believers: “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwell with you, and shall be in you” (John 14:16, 17). … “Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (John 16:7, 8).

God is with us no matter where we are; He is omnipresent; He is everywhere present!

D. 神的無所不在

關於神的無所不在，人有許多模糊的想法。 “無所不在”明白的意味著是無處不在。神無處不在。神是無處不在的，但他並不在任何東西裡面。認為神在萬物裡面的信仰是泛神論。如果神在萬物之中的話，那麼所有人都必須要敬拜石頭`樹木`桌子，椅子或任何的物件了，因為那樣做他就是在敬拜神。
可是，神並不在任何的物件裡面啊。 神不在 每一個物件裡，但祂無所不在！祂無處不在的例證是，好比在課堂裡的老師對於那教室裡的每個學生而言，他是無所不在的; 但這位老師對於教室外面的人並不是無處不在，對那些在隔壁房間裡的人，他也不是無處不在的。為什麼呢？因為牆壁，地板和空間在這位老師和在同一棟建築物裡別處房間的人造成了障礙。但是，神超越了所有的障礙 – 空間，物質和一切的東西。

然而，我們相信，在某個地方，神顯現自己，神在祂所在之處顯現自己 – 並且從那個地方對於宇宙一切萬物顯現出祂的無所不在。 （列王紀上8:30） “ 你僕人和你民以色列向此處祈禱的時候、求你在天上你的居所垂聽、垂聽而赦免。”。另見耶利米書23:24; 以弗所書1:20;啟示錄21：2。

雖然神的居所在天上，但我們確實知道祂在其他地方顯現了自己：1-在地上顯現，如祂住在燃燒的木叢中一樣，（出埃及記3:4）：“耶和華　神見他（摩西）過去要看， 就從荊棘裡呼叫說：摩西、摩西．他說、我在這裡。”; ….. 2-在肉體中顯現，在耶穌基督的道成肉身中：（腓利比書 2:5-8）“你們當以基督耶穌的心為心。他本有　神的形像、不以自己與　神同等為強奪的。反倒虛己、取了奴僕的形像、成為人的樣式．既有人的樣子、就自己卑微、存心順服、以至於死、且死在十字架上。”

聖靈無處不在。祂在信的人裡面：（約翰福音14:16,17）“我要求父、父就另外賜給你們一位保惠師,叫他永遠與你們同在,就是真理的聖靈,乃世人不能接受的．因為不見他、也不認識他．你們卻認識他。因他常與你們同在,也要在你們裡面。”。…（約翰福音16:7,8）：“然而我將真情告訴你們．我去是與你們有益的．我若不去、保惠師就不到你們這裡來。我若去,就差他來。他既來了,就要叫世人為罪、為義、為審判、自己責備自己。”。

無論我們身在何處，神都與我們同在; 他是無所不在的; 祂顯在每一個地方！

E. The Eternity of God.

This is one thing which has never been grasped by the human mind: God is without beginning and without ending. He is the Eternal Now. He is the only One who is. There is no past, and there is no future in eternity. God is eternal; therefore, there is no past nor future with God. “I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end” (Ps. 102:24-27). See also Psalm 90:4.

Some one may ask, “What is the difference between Genesis 1:1 and John 1:1?” Genesis 1:1 says: “In the beginning God created the heaven and the earth.” John 1:1 says: “In the beginning was the Word, and the Word was with God, and the Word was God.” Are both “beginnings” the same? If so, then the Word, Jesus Christ, had a beginning! Both passages start at the same point — the beginning; Genesis 1:1 begins with the beginning and looks forward into eternity; while John 1:1 begins with the beginning and looks backward into eternity. Therefore, the Word, the Lord Jesus Christ, had no beginning.

E.  神的永恆

這是人類頭腦從從未理解的一件事：神是無始又無終的,沒有開始也沒有結束。祂是永恆的現在。他是唯一的那一位。在永恆裡並沒有過去沒有未來。神是永恆的;因此，在神`是沒有過去或未來的。 （詩篇102：24-27） “我說：我的　神阿、不要使我中年去世。你的年數、世世無窮。你起初立了地的根基．天也是你手所造的。天地都要滅沒、你卻要長存．天地都要如外衣漸漸舊了。你要將天地如裡衣更換、天地就改變了。”。也另見詩篇90:4。

有人可能會問：“創世記1:1 和約翰福音1:1之間有什麼不同呢？” 創世記1:1說：“起初，神創造了天地。”。約翰福音1:1說：“太初有道，道與神同在，道就是神。” 。這兩個”初” 是一樣的嗎？如果是這樣，那麼，道- 耶穌基督，就有一個開始了！ 在這問題的回答，我們說： 兩個經文都從同一個點開始 ;創世紀1:1從起初開始，往前看永恆 ;而約翰福音1:1 的太初也是從這點開始，往後看永恆。因此，這道 -主耶穌基督，是無始又無終的。

F. The Immutability of God.
In other words, this means the “unchangeableness of God.” His Being, attitude and acts are without change; “I am the LORD, I change not; therefore ye sons of Jacob are not consumed” (Mal. 3:6); “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (Jas. 1:17); “God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath” (Heb. 6:17).

For a discussion of the repentance of God see Chapter I, III, C, 3, b,.

F.  神的永不改變。
換句話說，這意味著“神的不變。”。神的所是，祂的態度和施行是不改變的; （瑪拉基書 3:6 “因我耶和華是不改變的、所以你們雅各之子沒有滅亡。”; （雅各書1:17）“各樣美善的恩賜、和各樣全備的賞賜、都是從上頭來的．從眾光之父那裡降下來的．在他並沒有改變、也沒有轉動的影兒。”; （希伯來書6:17）“照樣，神願意為那承受應許的人、格外顯明他的旨意是不更改的、就起誓為證．”

關於神的後悔,請看 第叁章的C, 3,b

G. The Love of God. 神的愛
1. Its Citation. “He that loveth not knoweth not God; for God is love. . . . And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him” (I John 4:8-16).
This is the one definition of God. There are many adjectives defining God, but a noun needs a noun. The love of God comes from revelation. It does not come by one’s own knowledge. It cannot be seen in nature. Only from God’s Word comes that knowledge that God is love. There are those who deny the inspiration of the Scriptures, but who still say that God is love. If the Scriptures are not the Word of God, how do we know that God is love? You can search the world over and never find a “God is love” among the heathen. They have their gods and idols, but a God that is “God is love” is unknown to them. The Bible is the Word of God — it, and it only, tells us that “God is love.”

2. Its Objects. If God is love, then that love must be directed to someone. And it is, for we learn from the Scriptures that the objects of His love are:
a. His Son. God loves His Son more than man could ever love his own offspring. “Lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased” (Matt. 3:17). See also Matthew 17:5. God’s love is a perfect love and transcends all bounds: “Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world” (John 17:24).

b. Believers. All who believe in the Lord Jesus Christ are the objects of God’s divine love. He manifests that love day by day. “The Father himself loveth you, because ye have loved me, and have believed that I came out from God” (John 16:27). “I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me” (John 17:23).

c. Israel. Be careful how you speak of the “lowly” Jew. He is the object of God’s love, the same as we Christians: “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with lovingkindness have I drawn thee” (Jer. 31:3).

d. Sinners. God never changes concerning His attitude toward sin. God hates sin, but loves the sinner! “God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved; )” (Eph. 2:4, 5). “When we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Rom.5:6-8).

G. 神的愛

1.愛的經節引用。 （約翰一書4:8,16）“沒有愛心的、就不認識　神．因為　神就是愛. . . .神愛我們的心、我們也知道也信。　神就是愛．住在愛裡面的、就是住在　神裡面、　神也住在他裡面” 這是神的一個定義之一。有許多形容詞被用來定義神，但名詞需要名詞來定義。神的愛來自於啟示。它不是靠人自己的知識而來的。這定義在自然界中看不到。只有從神的話語中得知 神就是愛。有些人否認聖經的默示啟示，但仍然會說神就是愛。如果聖經不是神的話語，我們怎麼知道神就是愛呢？你可以搜索世界各地，一遍又一遍，絕對不會在異教徒的信仰中找到“神就是愛”的。他們有他們的諸神和偶像，但他們不認識“神就是愛”的耶和華 。聖經是神的話語 – 唯有聖經告訴我們 “神就是愛”。

2.愛的對象。如果神是愛，那麼這種愛必須指向某人。我們從聖經中學到，神所愛的對像是：
a.祂的兒子。神愛祂的兒子的程度，更甚於人愛自己的子孫。（馬太福音3:17） “從天上有聲音說、這是我的愛子、我所喜悅的。”另外參考馬太福音17:5。神的愛是一種完美的愛，超越了所有的界限：（約翰福音17:24）“父阿、我在哪裡、願你所賜給我的人、也同我在哪裡、叫他們看見你所賜給我的榮耀．因為創立世界以前、你已經愛我了。”。
b.信徒。所有相信主耶穌基督的人都是上帝神聖之愛的對象。祂日日都顯現出那愛。 （約翰福音16:27）“父自己愛你們、因為你們已經愛我、又信我是從父出來的。”。 …（約翰福音17:23）“ 我在他們裡面、你在我裡面、使他們完完全全的合而為一．叫世人知道你差了我來、也知道你愛他們如同愛我一樣。”。
c.以色列人。因此你要小心不要輕易的說他們是“低賤”的猶太人。他們是神所愛的對象，如同我們基督徒是神所愛的一樣：（耶利米書31:3）“耶和華曾在古時 向以色列顯現，說：我以永遠的愛 愛你、因此我以慈愛吸引你。”。
d.罪人。神對於罪的態度永遠不會改變。神恨惡罪，但祂卻愛罪人！（以弗所書2:4,5） ） “然而　神既有豐富的憐憫．因他愛我們的大愛、當我們死在過犯中的時候、便叫我們與基督一同活過來．（你們得救是本乎恩））” 。….（羅馬書5：6-8） “因我們還軟弱的時候、基督就按所定的日期為罪人死。為義人死、是少有的、為仁人死、或者有敢作的。惟有基督在我們還作罪人的時候為我們死、　神的愛就在此向我們顯明了。”

3. Its Manifestations. 愛的彰顯
a. In the Gift of His Son for Sinful Man. “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (I John 4:9). See also John 3:16; Romans 5:6-8.

Man cannot look upon Calvary and say, “God doesn’t love me.” One dear man told of the time when his own son was in the pangs of death. The hardest thing he ever had to do was to say, “Thy will be done. If thou wantest my son, thou canst have him.” Oh, to give up an only son! But mankind gives up its sons to God, who takes care of them better than man ever could. But God gave His Only Son to sin — to pay for sin, to pay for the sins of sinners!
Yes, we may see our children in the throes of death, but God saw His Son suffer as no man ever did. The dearest child on earth is only a stranger compared with the love of God toward His Son. God points toward Calvary and says, “See my Son! See Him mocked, smitten and bruised?”
God saw Him. God saw sinners as they crucified His Son. God could have wiped them off the face of the earth, but He did not. The nails that pierced His Son pierced the heart of the Father. We can never understand it. “For God so loved the world, that He gave…” The Father gave him up to the hands of justice, to pay for our sins.
Many a murderer has had to pay with his life for his crime. Jesus was delivered up to pay for our crimes of sin.

b. In Giving Life and Position In Christ. To believers only is given that sacred position — in Christ; there is where we are — saved, and uncondemned. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is” (I John 3:2): “Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:5,6).

c. In Granting That We Should Be Called the Children of God. “Behold, what manner of love the Father hath bestowed upon us, that we should be called children of God; and such we are. For this cause the world knoweth us not, because it knew him not” (I John 3:1, R. V.).

d. In Chastening of His Loved Ones. “Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 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). Remember, the chastening of the Lord is for our benefit — for our profit. We need chastisement; it is a must in the life of the Christian; and we receive it from our Father in Heaven.

e. In Remembering His Children in All Circumstances of Life. The question is asked and answered in the Word concerning the care of parents. Is there a love greater than mother love? Listen to what God says: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb?” Is it possible that a mother could ever leave her child? The answer is, “Yea, they may forget.” In our own lifetime we have witnessed the desertion of children by their parents. It is a shame that the United States and the separate States have to have laws which compel parents to take care of their children. However, this is the nature of the flesh; this is the Adamic nature, the sinful nature, that parents desert their offspring. You may know someone who has. You, yourself, may have been deserted by some one. But listen to the rest of God’s Word: “Yet will I not forget thee” (Is. 49:15). There is One who will never desert His children!

f. In Rejoicing Over the Return of the Prodigal Son. This great story is found in Luke 15:11-24. It is the story of a Son, not a sinner. A sinner is not a son. Only a son is a son, and you cannot un-son a son. A son is born a son forever. But here was a son who sank so low that the testimony he might have had was lost. Remember, he was still a son, and as much so while feeding swine as he was in his Father’s house. Relationship was still there, but fellowship was broken. You can lose fellowship, but you cannot lose sonship. He made up his mind what he would say to his father upon his return, but he did not get the chance. He did say, “I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son”; but before he could add, “Make me as one of thy hired servants,” the Father, holding his son in his arms, cried to the servants, “Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found” (Luke 15:21-24).

Let the prodigal know that if he has been once born from above he is still God’s child. Only let him resolve to “arise and go” to his Father. The Father stands with open arms ready to plant His kiss upon the penitent lips of His wayward child. “Arise and go!”

3. 愛的彰顯

a.在他兒子裡給罪人的恩典。（約翰一書4:9） “神差他獨生子到世間來、使我們藉著他得生、　神愛我們的心、在此就顯明了”。另見約翰福音3:16; 羅馬書5:6-8。人無法看著各各他（耶穌被釘之處）而說：“神並不愛我。”。一位親人談到看著他兒子處於死亡痛苦的當時。他所曾做過最難的事就是對神說：“願你的心意成就。如果你要取走我的兒子，你可以帶他走。“ … 哦！何等不捨放棄一個獨生子啊！但人類是放手自己的兒子交給神啊，神會比人更好的照顧他們。但是，神是舍了祂唯一的兒子交到審判的手裡 – 為償還罪，為我們的罪而償還啊！….
是的，我們可能會看到自己的孩子處於死亡的痛苦折磨，但神看祂兒子所受的苦是無人曾遭受過的苦。與神對祂獨子的愛相比，世人最親的孩子對神而言僅是一個陌生人而已。神指著各各他（骷髏地）說：“看我兒子！看他被譏笑，看他被嘲弄，被擊打，被凌遲嗎？”。
神看到他了。神看到罪人將祂的兒子釘在十字架上。 刺祂兒子耶穌的那些罪人`他們的手刺痛父神的心。 神本可以將他們從地球上消滅的，但祂沒有。我們永遠無法理解為什麼祂不那樣做…。 “因為神愛世人，所以賜下祂的獨生子給了他們……”。 聖父舍了祂的兒子交給審判的手，為我們的罪還債。
許多殺人的兇手必須用自己的生命來抵償所犯的罪。但耶穌被送上十字架是代替我們抵償償罪債的。

b. 在基督裡賜予人生命和地位。那神聖的地位 – 在基督裡的地位只賜給相信主耶穌的人;我們在基督裡 – 得救，並且不受審判。（約翰一書3:2） “親愛的弟兄阿、我們現在是　神的兒女、將來如何、還未顯明．但我們知道主若顯現、我們必要像他．因為必得見他的真體“ 。。。 （以弗所書2:5,6）“當我們死在過犯中的時候、便叫我們與基督一同活過來．（你們得救是本乎恩）他又叫我們與基督耶穌一同復活、一同坐在天上” 。

c.賜我們權柄讓我們得以被稱為神的兒女。 “你看父賜給我們是何等的慈愛、使我們得稱為　神的兒女．我們也真是他的兒女．世人所以不認識我們、是因未曾認識他。“（約翰一書3:1）。

d.在管教所愛的人這事上 （希伯來書12:6-11）“因為主所愛的他必管教、又鞭打凡所收納的兒子。 你們所忍受的、是　神管教你們、待你們如同待兒子．焉有兒子不被父親管教的呢？管教原是眾子所共受的、你們若不受管教、就是私子、不是兒子了。 再者、我們曾有生身的父管教我們、我們尚且敬重他、何況萬靈的父、我們豈不更當順服他得生麼? 生身的父都是暫隨己意管教我們, 惟有萬靈的父管教我們、是要我們得益處、使我們在他的聖潔上有分。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。 ”….. 請記住，主的管教是為我們好 – 為了我們的得益處。我們需要被管教;這是基督徒的生命中的一個必需;我們從天父那裡領受祂的管教。

e.在生命裡無論在任何光景都記念祂的兒女。這個問題關於父母的照顧上被提出來問也給出了回答。有比母愛更偉大的愛嗎？… 來聽一下神是怎樣說的：（以賽亞書49:15）“婦人焉能忘記他喫奶的嬰孩、不憐恤他所生的兒子？”….. 母親有可能離棄她的孩子嗎？ 答案為“ 是的，他們可能會忘記”。… 在我們的一生中，曾目睹有父母拋棄了他們的小孩。很令人羞愧，美國和世上美個國家必須要制定法律強制裁父母必須照顧養育子女，才能避免這種事情發生。然而，這種（遺棄）是肉體血氣的本性; 這是屬亞當的本性，罪的本性 – 父母拋棄所生的兒女。你可能知道某些那樣做的人 。你，你自己也可能是被人遺棄的孩了。但是，請聽神所說的：“我必不忘記你”（以賽亞書49:15）。有位永遠不會拋棄祂兒女的神！

f.為浪子回歸而歡喜。這個偉大的故事可以在路加福音15:11-24中看到。這是一個兒子的故事，而不是一個罪人的故事。一個罪人不等於一個兒子。只有兒子才是兒子，並且你無法消除兒子是兒子的事實。所生的兒子永遠是自己的兒子。但在這裡有一個淪落到如此低下的人，連他能證實是兒子的證明也失去了。但請記住，他仍然是兒子，當他在吃豬食時也是如此，父子關係仍然存在，但父子的親密關係是破裂了。
親密關係可能會失去，但父子的關係不會失去。這兒子決心要回到父親那裡親自對父親說些話，只是還沒機會。他確實曾告訴自己：“我要起來、到我父親那裡去、向他說、父親、我得罪了天、又得罪了你,…我不配稱為你的兒子” 。當他回家見到父親就這樣對父親懺悔，還沒說完‘把我當作一個雇工罷 ’之前，父親 就動了慈心、抱著他的頸項、連連與他親嘴。向僕人們喊道：“把那上好的袍子快拿出來給他穿．把戒指戴在他指頭上．把鞋穿在他腳上。把那肥牛犢牽來宰了、我們可以吃喝快樂。因為我這個兒子、是死而復活、失而又得的。”（路加福音15:21-24）。

讓浪子知道，如果他曾經從天上出生，他仍然是上帝的孩子。就讓他決心“起來，到”父親那裡。父親就張開雙臂迎接，用嘴吻在他這個任性孩子懺悔的臉頰上。 如果你像這個浪子的話， “起來吧，到父親那裡去！”

4. The Forms of God’s Love.

a. In the Goodness of God.
(1) As Manifested in Creation. “God saw . . . that it was good.” This is characteristic of the first chapter of Genesis. God is good, and all things that He creates and makes are for the good of man.
(2) As Manifested In His Care of Brute Creation. “The eyes of all wait upon thee; and thou givest them their meat in due season. Thou openest thine hand, and satisfies the desire of every living thing” (Ps. 145:15, 16).
(3) As Manifested In the Variety of Pleasure for His Creatures. Why all the beauty of nature, if not to be enjoyed by the eye of man?
(4) As Manifested in the Gift of His Son. This proves the goodness of God — that God is good.
(5) As Manifested In Allowing Sinners to Repent. “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).

b. In the Loving-kindness of God. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32). Since God has given us the Greatest Gift — His Son — we can be assured that we shall be given “the wrappings” with it. The Son is the Gift, and the wrappings are “things” of His supply which make our souls happy.

c. In the Long-suffering of God. “The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (II Peter 3:9). “The LORD passed by before him, and proclaimed, The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth” (Ex. 34:6). See also Numbers 14:18.
How many of us praise the Lord that the Saviour gave us “time” in trusting Him for our salvation? Oh, the long-suffering of God which is manifested toward us, in that we were able to hear the Gospel twice, when there are millions who have never heard it once!

d. In the Patience of God. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus” (Rom. 15:5). Here we note that the patience of God is a divine title, for He is the God of patience! This is clearly manifested in:

(1) His Dealings With Sinners: Those Before the Flood. “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (I Peter 3:20). The Lord demonstrated His patience for at least a hundred years. As long as the ark was a preparing, the Gospel was preached — the people warned. His patience was exhausted, finally, and the flood carried the unbelievers away. It will be the same with the coming of the Son of Man at His revelation, at the end of the Tribulation. All those who are found not to be in the Ark, Jesus Christ, shall be destroyed.
(2) His Dealings With Israel. “And yet for all that [Israel’s sin], when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD” (Lev. 26:44, 45).
Israel today is Godless, and by this we do not mean that Israel is worse than any other nation, but simply that it is without God. Jehovah has sent prophets unto her, but she has stoned them. He sent even His Son, and Him they crucified. They have been driven unto the uttermost parts of the earth because of it. Yet, for all of this, God has shown His patience, and that patience shall be rewarded, for that nation shall be born anew in a day, and all Israel (those alive at the time of the Revelation of Jesus Christ) shall be saved!
(3) His Dealings With the World Today. Why does not God strike today? Why are men allowed to blaspheme the God of heaven and His Son Jesus Christ? The answer is found in the patience of God.

4.  神的愛的表現形式

a. 在神的恩慈上
(1) 表現在創造中。 “神看著….一切所造的都甚好。“這是創世紀第一章的特徵。神是良善的，祂所創的和所造的一切事物都是為了人類的益處。
(2) 表現在祂對一切所造之萬物的看顧。 “萬民都舉目仰望你．你隨時給他們食物。你張手、使有生氣的都隨願飽足。”（詩篇145：15,16）
(3)  表現在對他的所造生物的各種喜悅上。如果不是為要讓人的眼睛享受，為什麼所要有這些大自然的美麗呢？
(4) 表現在他兒子的恩賜中。這證明了神的良善 – 上帝是美善的。
(5) 表達在允許罪人的悔改上。 （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？”。

b. 表現在神的慈愛中。（羅馬書8:32） “神既不愛惜自己的兒子為我們眾人捨了、豈不也把萬物和他一同白白的賜給我們麼。？”。既然神已經賜給我們最大的禮物 – 祂的兒子了 – 我們可以放心，我們將會得到伴隨著禮物來的“包裝紙”。兒子是禮物，包裝紙是神供應的“事物”，使我們的靈魂歡暢。

c. 表現在神的恆久忍耐中。（彼得後書3:9） “主所應許的尚未成就、有人以為他是耽延．其實不是耽延、乃是寬容你們、不願有一人沉淪、乃願人人都悔改”。。。（出埃及記34:6） “耶和華在他面前宣告說、耶和華`耶和華`是有憐憫,有恩典的　神,不輕易發怒,並有豐盛的慈愛和誠實。”（出埃及記34:6）。另參見民數記14:18。
我們當中有多少人讚美耶和華，感謝救主賜給我們“時間”來信靠祂以致得就呢？哦，神向我們顯出祂的恆久忍耐，在神的耐心寬容下，當數百萬人從未聽過一次福音時，我們卻能夠聽到福音兩次！

d. 表現在神的忍耐中。（羅馬書15:5） “但願賜忍耐安慰的　神、叫你們彼此同心、效法基督耶穌”。在這裡我們注意到神的忍耐是神的一個稱號，因為祂是忍耐的神！這清楚地體現在以下幾點：
（1)他對待罪人的處理上：洪水前的人。（彼得前書3:20） “就是那從前在挪亞豫備方舟，　神容忍等待的時候、不信從的人．當時進入方舟、藉著水得救的不多、只有八個。”。 主在那至少一百年的期間裡表現了祂的耐心。只要方舟還在被建造，福音就繼續被傳講 – 世人繼續被警告。最後，神的耐心等待到了一個限度，洪水一來就將不信的人沖走了。 在末世大災難時，在祂的啟示裡人子的來到也是如此。一切沒有進入耶穌基督這方舟裡的人都將會被毀滅。
（2) 在祂對待以色列。 “雖是這樣、他們在仇敵之地、我卻不厭棄他們、也不厭惡他們、將他們盡行滅絕、也不背棄我與他們所立的約、因為我是耶和華他們的　神。我卻要為他們的緣故、記念我與他們先祖所立的約、他們的先祖是我在列邦人眼前、從埃及地領出來的、為要作他們的　神。”（利未記26:44-45)
今天的以色列是無神的，我們並不是說以色列比任何其他國家還更糟，而只是說以色列沒有神。耶和華曾差遣先知到以色列人那裏去，但他們用石頭打死先知。神甚至差派祂的兒子到他們那裡，他們卻將祂釘在十字架上。為此，他們被驅散到地球的艱苦地方去。然而，儘管如此，神已顯示了祂的忍耐對待人，而忍耐到底的人就有賞賜，因為有一天 那國家將會被重生，所有的以色列人（在耶穌基督顯現時還活著的）都將要得救！
（3）表現在祂處裡當今世界的做法上。神為什麼不在今天就擊打這個世界？為什麼允許人們褻瀆天上的神和祂的兒子耶穌基督呢？答案是出於神的忍耐。

H. The Mercy of God.

1. As To Its Citation. “(For the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them” (Deut. 4:31). “The LORD is merciful and gracious, slow to anger, and plenteous in mercy. . . . But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children’s children” (Ps. 103:8, 17). “God, who is rich in mercy, for his great love wherewith he loved us . . . hath quickened us together with Christ” (Eph. 2: 4-5). See also Psalms 130:7; 145:8; 136:1.
2. As To Its Explanation. There is very little difference in the meaning of mercy and grace.Mercy, generally speaking, is used in the Old Testament, and grace in the New Testament. Old Testament mercy and loving-kindness go together. Someone has said that mercy is negative, and loving-kindness is positive. Mercy is shown to the disobedient, and loving-kindness is showered upon the obedient — both together mean grace.
3. As To Its Manifestation.
a. In Pardoning the Sinner. “Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief” (I Tim. 1:13).
b. In Removing the Guilt and Penalty. “He hath not dealt with us after our sins; nor rewarded us according to our iniquities. For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us” (Ps. 103:10-12).
c. In Delivering the Periled.  “Return, O Lord, deliver my soul: oh save me for thy mercies’ sake” (Ps. 6:4).
d. In Saving Its Object. Luke 10:33-37 records the parable of the Good Samaritan. After He has told the parable Jesus asks, “Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?” And the answer comes: “He that shewed mercy on him.”  There can be no doubt but that Jesus Christ is typified by the good Samaritan, and it is He who saves, through His mercy, the objects of His concern.

H.  神的慈悲憐憫

1.有關神憐憫的引用。 “（申命記4:31）（因為耶和華你的神是有憐憫的神;）他總不撇下你、不滅絕你、也不忘記他起誓與你列祖所立的約。”… （詩篇103：8,17。 “耶和華有憐憫、有恩典、不輕易發怒、且有豐盛的慈愛。。 。 。 。但耶和華的慈愛、歸於敬畏他的人、從亙古到永遠．他的公義、也歸於子子孫孫。”…（以弗所書2：4-5））。 “然而　神既有豐富的憐憫．因他愛我們的大愛、當我們死在過犯中的時候、便叫我們與基督一同活過來.”。另參見詩篇130:7; 145:8; 136:1。
2.關於憐憫的解釋。憐憫和恩典的含義幾乎沒有什麼區別。一般來說，憐憫在舊約中被使用，而恩典在新約聖經中被使用。在舊約中，憐憫和慈愛常一起出現。… 有人解釋說：憐憫是消極的，而慈愛恩惠是積極的。憐憫是向不聽話/不順服的人顯示，慈愛則澆灌在順服的人身上 – 兩者（憐憫&慈愛）在一起則代表恩典。
3.關於神憐憫的彰顯
a.在赦免罪人。 （提摩太前書1:13）“ 我從前是褻瀆　神的、逼迫人的、侮慢人的．然而我還蒙了憐憫、因我是不信不明白的時候而作的。”。
b.在除去過犯和懲罰。 “他沒有按我們的罪過待我們、也沒有照我們的罪孽報應我們。天離地何等的高、他的慈愛向敬畏他的人、也是何等的大。東離西有多遠、他叫我們的過犯、離我們也有多遠。”（詩篇103 :10-12）。
c.在搭救孤苦的人。 “耶和華阿、求你轉回、搭救我．因你的慈愛（憐憫）拯救我。”（詩篇6:4）。
d.在拯救所憐憫的對象上。路加福音10:33-37 記載了好撒瑪利人的比喻。耶穌告訴他三個比喻之後，問 “你想這三個人、哪一個是落在強盜手中者的鄰舍呢？”。。。答案來了：“是那顯示憐憫他的人。” 毋庸置疑，那良善的撒瑪利亞人所代表的耶穌基督，是透過憐憫來拯救祂所關心之對象的。

I. The Grace of God.

1. As To Its Citation. “According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ ourSaviour; that being justified by his grace, we should be made heirs according to the hope of eternal life” (Titus 3:5-7). “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Eph. 1:7). “The God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect,stablish, strengthen, settle you” (I Peter 5:10). See also I Corinthians 6:1.

2. As To Its Explanation. Grace is said to be undefinable. Grace always flows down. We might be able to love our equal, or one above our equal, or sometimes one below our equal, but look at the vast difference between God and us; there can be no comparison. The grace of God toward us is unmerited favor.

3. As to Its Manifestation.
a. In That Grace Justifies. Rather, grace declares the saint to be righteous: “All have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus” (Rom. 3:23, 24).
b. In That Grace Imputes Righteousness. This means, that by the act of God’s grace, the righteousness of God is put to the account of the believing sinner, “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).
c. In That Grace Imparts a New Nature. “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.  For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Eph. 2:8-10).
d. In That Grace Saves. Why should God save us? The only answer is grace! “By grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8).
e. In That Grace Instructs. “The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Titus 2: 11, 12).

I.  神的恩典

1.關於恩典的引用/摘錄。（提多書3:5-7）“ 他便救了我們,並不是因我們自己所行的義,乃是照他的憐憫、藉著重生的洗、和聖靈的更新。聖靈就是　神藉著耶穌基督我們救主、厚厚澆灌在我們身上的。好叫我們因他的恩得稱為義、可以憑著盼望承受永”。 (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．”。。。（彼得前書5:10 ）“那賜諸般恩典的　神、曾在基督裡召你們、得享他永遠的榮耀、等你們暫受苦難之後、必要親自成全你們、堅固你們、賜力量給你們。”。另見哥林多前書6:1。

2.關於恩典的解釋。恩典，常話說是無法定義的。恩典總從上而流到下方來的。我們或許可以愛與我們同等級的人，或是愛比我們更上一層水平的，或者愛比我們更下一層水平的人，但看看神和我們之間的巨大差異;那是無法比較的。神對我們的恩典是不我們不配的恩惠。

3.  關於恩典的顯明
a.在恩典裡稱義。（不但不稱為有罪）相反的，恩典宣稱信徒為有義：“世人都犯了罪、虧缺了　神的榮耀。如今卻蒙　神的恩典、因基督耶穌的救贖、就白白的稱義。“（羅馬書3:23,24）。
b.在那恩典裡歸算為義。這個意思即，藉著神恩典的行為，神的公義被算在那些相信主之罪人的帳上，“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:4,5）。
c.在那恩典裡賦予人新的本性。 “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。我們原是他的工作、在基督耶穌裡造成的、為要叫我們行善、就是　神所預備叫我們行的。”（以弗所書2:8-10）。
d.在那恩典裡拯救。神為什麼要拯救我們？唯一的答案是出於恩典！ “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。”（以弗所書2:8）。
e.在那恩典裡教導。 “因為　神救眾人的恩典、已經顯明出來、教訓我們除去不敬虔的心、和世俗的情慾、在今世自守、公義、敬虔度日．” (提多書2:11-12)

J. The Faithfulness of God.

Unfaithfulness is the greatest sin of today. This is true in every walk of life, whether in business, church, or state. But we have a God who is faithful at all times, under every circumstance. The Word bears out the faithfulness of God by the following:
1. Citation. Many Scriptures point out the faithfulness of God: “Know therefore that theLORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations” (Deut. 7:9); “God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord” (I Cor. 1:9); “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer
you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (I Cor. 10:13). See also Deuteronomy 32:4 (R.V.); I Thessalonians 5:24; II Thessalonians 3:3; I John 1:9.

2. Explanation. The meaning of “faithfulness” is stay, lean, prop, support. God is our support;He it is upon whom we can lean; when we are faltering, He is our Prop — at all times!

3. Manifestation. How does God prove faithful?
a. In Keeping His Promise. “Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)… For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry” (Heb. 10: 23, 36, 37). The promise of the virgin-born son in Isaiah 7:9 is fulfilled in Luke 1:26-38; 2:7; the promise of God to Abraham in Genesis 15:13, that his seed would go toEgypt and stay there for four hundred years, is fulfilled in Exodus 12:41. See also these other Scriptures: Deuteronomy 7:9; I Kings 8:23, 24, 56.
b. In Preserving his People. Take Lamentations 3:22, 23 with Jeremiah 51:5 and you can see that once a people becomes God’s people, they are His forever. That is because God is faithful: “It is of the LORD’S mercies that we are not consumed, because his compassions fail not. They are new every morning:
great is thy faithfulness” (Lam. 3:22, 23); “Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel” (Jer. 51:5). Other Scripture bears out the faithfulness of God in preserving His people: “Let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator” (I Peter 4:19). See also Psalm 89:20-26; II Timothy 2:13 (R.V.).
c. In Chastening His Children. God is faithful in carrying out the “spankings” He has promised to His wayward children: “I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me” (Ps. 119:75). Correction is needed when we disobey our Lord, and verily we can always count on the faithfulness of God to render the expression in this respect.“Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth” (Heb. 12:6).
d. In Forgiving Our Sins. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (I John 1:9).
e. In Answering Our Prayers.  How do we know that our prayers will be answered? God commands us to pray to Him without ceasing. How do we know that it will do any good? We know that God answers our prayers, because the faithfulness of God guarantees that His ears will always be opened to the cries of His children: “Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and in thy righteousness” (Ps. 143:1).

4. Applications.
a. It will preserve us from worry.
b. It will check our murmuring.
c. It will increase confidence in God.

J.  神的信實
不忠心不信實是當今最大的罪。無論是在商業上，在教會裡還是在國與國之間，都是如此。但是，我們都有一位忠心信實的神，無論在任何環境中。聖經有以下的幾個記載證實神的信實：
1.信實的引用/摘錄。許多經文指出了神的信實：“所以你要知道耶和華你的　神、他是　神、是信實的　神、向愛他守他誡命的人、守約施慈愛、直到千代．”（申命記7: 9）; “神是信實的、你們原是被他所召、好與他兒子、我們的主耶穌基督、一同得分”（哥林多前書1:9）; “你們所遇見的試探、無非是人所能受的、　神是信實的、必不叫你們受試探過於所能受的．在受試探的時候、總要給你們開一條出路、叫你們能忍受得住”（林前10:13）。參見申命記32:4; 帖撒羅尼迦前書5:24; 帖撒羅尼迦後書3:3; 約翰一書1:9。

2.信實的解釋。 “忠心信實”的意思是留下，依靠，撐著，支持。神是我們的支柱; 他是我們可以依靠的;當我們步履蹣跚時，他就是我們的支撐 – 在任何時候都是！

3. 顯現。 神如何證實祂是信實的？
a.在履行祂的諾言上。（希伯來書10：23,36,37） “讓我們也要堅守我們所承認的指望、不至搖動．（因為那應許我們的是信實的）……你們必須忍耐、使你們行完了　神的旨意、就可以得著所應許的。因為還有一點點時候、那要來的就來、並不遲”。在以賽亞書7:9的應允由童女生子，在路加福音1:26-38 與 2章7節 中得以實現;…在創世記15:13，神給亞伯拉罕的應許，即他的後裔將會下到埃及去並在那裡待四百年的應許，在出埃及記的12:41實現了。另見以下的這些其他經文：申命記7:9; 列王記上8:23,24,56。
b.在保守護他的人民上。在耶利米哀歌3:22-23 與耶利米書51:5中，你可以看到，一旦人成為神的子民之後，他們就永遠屬於神的了。那是因為神是信實的：(耶利米哀歌3:22-23)“我們不至消滅、是出於耶和華諸般的慈愛、是因他的憐憫、不至斷絕。每早晨這都是新的．你的誠實、極其廣大。”
(耶利米書51:5）“以色列和猶大、雖然境內充滿違背以色列聖者的罪、卻沒有被他的　神萬軍之耶和華丟棄。”。其他的經文證明了神在保守祂得到子民是忠心信實的：（彼得前書4:19）“所以那照　神旨意受苦的人、要一心為善、將自己靈魂交與那信實的造化之主”（彼得前書4:19）。參見詩篇89:20-26; 提摩太后書2:13。
c.在管教祂的兒女方面。神忠心信實的懲罰祂任性的兒女應得的“管教”：(詩篇119:75)“耶和華阿、我知道你的判語是公義的．你使我受苦、是以誠實待我。”。當我們違背我們的主時，是需要被糾正的，而我們永遠能信靠神的信實在管教方面的表達。“因為主所愛的他必管教、又鞭打凡所收納的兒子。”（希伯來書12:6）
d.在饒恕我們的罪。“我們若認自己的罪、　神是信實的、是公義的、必要赦免我們的罪、洗淨我們一切的不義。” （約翰一書1:9)
e. 在回答我們的禱告上。我們怎麼知道我們的禱告會得到回應呢？神命令我們要不住的禱告。我們怎麼知道禱告會有什麼好處呢？ 因為我們知道神會回應我們的祈禱，因為神的忠心信實保證祂的耳朵永遠敞開聆聽祂兒女的呼喊：(詩篇143:1)“耶和華阿、求你聽我的禱告、留心聽我的懇求、憑你的信實和公義應允我”。

4.  神的信實之應用
a. 保守我們免於憂慮
b. 鑑察我們的怨言
c. 增進我們對神的信賴

K. The Holiness of God.

While we mention the holiness of God as the last of God’s attributes, let us never forget that it is not the least at all. Consider first:

1. Natural holiness. This is called the fundamental attribute, and is one attribute by which God wants His people to remember Him. Some Bible scholars declare that this is the most important of all of God’s attributes. We know why they make such a statement. It is because holiness is named most often in the Scriptures. God is called holy more times in the Scriptures, and His holiness is mentioned more, than His might. Holiness is indeed the “attribute of attributes.” When we think not of God’s holiness, we think light of sin. We are living in the day of compromise, when people hold “light views.” It is hard to get people to consider their lost condition and the peril of hell ahead. They think lightly of salvation, because they have a light view of God’s holiness: “Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?” (Ex. 15:11); “I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the LORD that bringethyou up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy” (Lev. 11: 44, 45); “Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory” (Is. 6:2, 3); “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Is. 57:15); “I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (John 17:11); “Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph. 4:30). See also Leviticus 19:1, 2; Joshua 24:19; Psalms 22:1-3; 99:5,9; I Peter 1:15, 16.

K. 神的聖潔

雖然，神的聖潔是我們最後提到的神的屬性，但我們絕對不要認為這所有屬性中最不重要的一個。首先，來思想：

1.本質的聖潔。這被稱為基本屬性，是神所希望祂的子民記住祂的一個屬性。有些聖經學者宣稱這是神的所有屬性中最重要的一個屬性。我們知道為什麼這些學者會這樣說。這是因為聖潔是在聖經中最常被提到的屬性。在聖經中，神被稱為聖潔；聖經裡提到祂的聖潔比提到祂的大能的次數還更多。聖潔的確是“屬性中的屬性”。當我們沒想到神的聖潔時，我們會看罪是輕微的。當人們對聖潔持著“輕忽不重視”時，我們是活在與罪妥協的日子裡的。很難讓人們去思考他們是處在迷失的境地，而地獄的危險就在前頭啊。
他們輕看救贖，因為他們輕忽神的聖潔：（出埃及記15:11）“耶和華阿、眾神之中誰能像你、誰能像你至聖至榮、可頌可畏、施行奇事。”; … （利未記11:44,45）“我是耶和華你們的　神、所以你們要成為聖潔、因為我是聖潔的．你們也不可在地上的爬物污穢自己．我是把你們從埃及地領出來的耶和華、要作你們的　神、所以你們要聖潔、因為我是聖潔的。”; … （以賽亞書6:2,3）“其上有撒拉弗侍立．各有六個翅膀．用兩個翅膀遮臉、兩個翅膀遮腳、兩個翅膀飛翔．彼此呼喊說、聖哉、聖哉、聖哉、萬軍之耶和華．他的榮光充滿全地。”;… （以賽亞書57:15) “因為那至高至上、永遠長存、名為聖者的如此說、我住在至高至聖的所在、也與心靈痛悔謙卑的人同居、要使謙卑人的靈甦醒、也使痛悔人的心甦醒。”;… （約翰福音17:11）“從今以後、我不在世上、他們卻在世上、我往你那裡去。聖父阿、求你因你所賜給我的名保守他們、叫他們合而為一像我們一樣。”;…. (以弗所書4:30)“不要叫　神的聖靈擔憂．你們原是受了他的印記、等候得贖的日子來到。”。另見利未記19:1,2;約書亞記24:19;詩篇22:1-3; 99:5,9;彼得前書1:15,16：

2. Aspects of holiness. By this we mean the mien of holiness that of which holiness is composed.
a. Purity.
(1) Its Citation. “This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all” (I John 1:5).
(2) Its Explanation.  In Him is light. In Him is no darkness ever. Light is always pure. There is no such thing as dirty light, nor can anyone make dirty light. God is Light — pure, free from defilement. There are two phases of purity:  negative, free from all that defiles; positive,pure. God in His holiness is pure: free from all that defiles, and pure in essence.
b. Righteousness. This is another element of holiness.
(1) Its Citation. “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he” (Deut. 32:4). “Righteous art thou, O LORD,when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?” (Jer. 12:1); “O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou has sent me” (John 17:25).
(2) Its Explanation.  The formula for righteousness is found in Ezekiel 18:5, 9: “If a man be just, and do that which is lawful and right…”  that is, do things right, in a right way, “he is just, he shall surely live, saith the Lord God.” God is always right. He possesses character that makes Him do everything right. Righteousness always requires that which is right in character. God never asks anything that is not right. God never commands that which will make us do wrong.
c. Justice.
(1) Its Citation. “The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame” (Zeph. 3:5). See also Deuteronomy 32:4.
(2) Its Explanation. The Greek and Hebrew words for justice mean the same. Righteousness is the legislative demand of God — the demand for holiness. Justice is judicial holiness — that judicial act of God which demands the penalty for those who have not measured up to the righteous commands of God. Justice, judicial holiness, governs those who are judged, and that brings about the execution of those who carry not out God’s laws. Justice is the Executor of those who wrong God’s holy commands. Man’s justice is sometimes wrong, but God’s justice is always right — thus holiness!
d. Truth of God.
(1) Its Citation. “Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day. . . . All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies” (Ps. 25:5, 10); “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Num. 23:19); “In hope of eternal life, which God, that cannot lie, promised before the world began” (Titus 1:2). See also the following Scriptures: Deuteronomy 32:4; Psalm 31:5; 86:15.
(2) Its Explanation. That which God has revealed to man in His Word is Eternal Truth. God never contradicts Himself. One portion of His Word never contradicts another. Are we not glad that the Word of God has not agreed with all the dead theories of the past? Certainly! Be not dismayed should the Bible not agree with any modern day theory concerning creation, man, etc. Man does not know apart from the Word of God. Anything apart from the revelation of God is mere supposition.

2.聖潔的方面。在這裡，我們指的是聖潔的模樣，其中組成聖潔的內容
a. 純全
（1）引用。（約翰一書1：5） “神就是光、在祂裡面亳無黑暗．這是我們從主所聽見、又報給你們的信息。”。
（2）解釋。在祂裡面是光明的。在祂裡面毫無黑暗。光永遠是純淨的。沒有骯髒的光這種東西，也沒有人能製造骯髒的光。神就是光 – 純淨，沒有污穢。關於純淨，可以從兩個層面理解：從負面的說，純淨是沒有任何的玷污; 從正面的說，就是純全。神在祂的聖潔中是純全的：沒有任何的污穢，在本質上是純潔的。
b.正直。這是聖潔的另一個必須具備的元素。
（1）其引用。（申命記32:4） “他是磐石、他的作為完全、他所行的無不公平．是誠實無偽的　神、又公義、又正直。”。…（耶利米書12:1） “耶和華阿、我與你爭辯的時候、你顯為義．但有一件、我還要與你理論．惡人的道路為何亨通呢．大行詭詐的為何得安逸呢．”;…（約翰福音17:25）“公義的父阿、世人未曾認識你、我卻認識你．這些人也知道你差了我來。”（約翰福音17:25）。
（2）其解釋。公義的公式可以在以西結書18:5,9中找到：“人若是公義、且行正直與合理的事．…..”也就是說，以正確的方式做正確的事，“這人是公義的、必定存活．這是主耶和華說的。”….神永遠是對的。祂擁有使祂做正確事情的品格。公義一定要求在品格上是zh正義。神永遠不會想做任何不正確的事。神永遠不會命令我們做那些會讓我們做惡的事。
c.公義。
(1)經節引用。（西番雅書3:5) “耶和華在他中間是公義的、斷不作非義的事、每早晨顯明他的公義、無日不然．只是不義的人不知羞恥。” 另見 申命記 32:4.
(2)其解釋。希臘語和希伯來語中的正義，這詞的意思為相同。正義是神的立法要求 – 對聖潔的要求。正義是司法的聖潔 – 神的司法行為要求那些沒有達到上帝正義命令的人s受懲罰。公義，司法的聖潔，管理那些受到審判的人，導致那些不遵守神律法的人遭受刑罰。公義是用在悖逆神的聖潔命令的人的審判者。人的正義有時是錯誤的，但神的公義永遠是正確的 – 因此聖潔！
d.神的真理
(1)其引用。（詩篇25:5,10） “求你以你的真理引導我、教訓我．因為你是救我的　神, 我終日等候你. . . . 凡遵守他的約和他法度的人、耶和華都以慈愛誠實待他。”（民數記23:19; “神非人、必不致說謊、也非人子、必不致後悔．他說話豈不照著行呢、他發言豈不要成就呢？”; ..（提多書1:2） “這都是根據永生的盼望，這永生就是沒有謊言的　神在萬世以前所應許的。”。另見以下經文：申命記32:4;詩篇31:5; 86:15。
(2) 其解釋。神在他的話語里向人启示的是永恆的真理。神永遠不會與自己相矛盾的。祂聖言裡的其中一部分絕對不會與其他的另一部互相矛盾。我們豈能不因此而高興呢？神的話語與人過去所持的死理論不一致，我們感到欣慰。當然高興！如果聖經不認同任何關於創造，關於人的現代理論，請你不要感到沮喪。畢竟，一旦偏離了神的話語，人是不會知道真理的。任何背離了神所啟示的東西都只是推理/只是假設而已。

3. Manifestation of God’s holiness.
a. By His Works.  Everything that God has created and made is perfect, holy. God did not create sin. God did not create a sinful nature which is in the unsaved man. God created man, who, has sinned. Man, by sinning, has passed on to man that perverted nature, that Adamic nature, or as we have called it, that “sinful” nature. Yes, God created man who was capable of sinning. If God had created man so that man could not have sinned, then He would have made a machine rather than a being with a free will. And if God had created man so that man could not sin and yet was not a machine, man would not only have been like God, but he would have been God Himself. God does not make God. Man is inferior to God. God cannot sin; that is His nature. Man would be God if he could not have sinned.
b. By His Laws. All the laws are right — they are truth. There is not a single untruth in the whole of God’s laws. Thus God’s laws manifest God’s holiness.
c. By His Hatred of Sin.  Do you know one reason why fellow Christians are tolerant toward the sins of another, or toward the sins of the unbelievers? It is because they do not hate sin as God hates it. Often we say that God hates sin, but He doesn’t hate the sinner. That is not true. Goddoes hate the sinner; “The foolish shall not stand in thy sight: thou hatest all workers of iniquity” (Ps. 5:5). This may be a revelation to some of us. God hates the sinner because of his sin, and not because of himself. God hates the sinner, but He loves him, too, because He knows that man is capable of holiness, although ruined by sin. Why does God punish the sinner? Because of the sinner’s sins! God thus hates sin, no matter where it may be found, whether in the life of an unregenerated sinner, or in the life of His own believer! God’s attitude and conduct toward sin reveal the holiness of God.
d. By His Love of Righteousness. God loves righteousness as much as He hates sin: “Hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness” (I Kings 8:32);“Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows… For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister” (Heb. 1:9; 6:10).
e. By His Justification of the Believing Sinner. If man had his “rights,” he would be in hell; but it is the mercy and grace of God which offers him the plan of salvation, which if he receives declares the believing sinner to be righteous:  “God hath set [Christ Jesus] forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus” (Rom. 3:25, 26).
f. By His Care of His Saints, “The LORD executeth righteousness and judgment for all that are oppressed” (Ps. 103:6). “Many a time have they afflicted me from my youth, may Israel now say: many a time have they afflicted me from my youth: yet they have not prevailed against me. The plowers plowed upon my back: they made long their furrows. The LORD is righteous: he hath cut asunder the cords of the wicked” (Ps. 129:1-4). See also the following Scriptures: Psalm 98:1-3; 145:15-19; II Timothy 1:6-9.
g. By His Cross.  “My God, my God, why hast thou forsaken me?” (Ps. 22:1). We can catch a glimpse of the Cross by reading the quoted verse and the remaining verses of Psalm 22.  This Psalm is, of course, prophetical, spoken or written some nine hundred years before Christ actually died upon the Cross of Calvary. And Christ’s death is a perfect manifestation of God’s holiness. Some, no doubt, will ask how this could be. We know that God hates sin; therefore, when His Son was made “sin for us, who knew no sin,” yea, when even God’s Son became sin, God’s attitude toward sin did not vary. God hated sin as much as ever, even when He made His Son sin. His Son did not change His view at all. Jesus, therefore, became hated of the Father because of sin. Jesus never became a sinner, but He became sin. And as God hated sin (“It pleased the LORD to bruise him” — Is. 53: l0 a), God forsook His Son, for God will always forsake sin. God’s holiness did not change.

3. 神的聖潔的彰顯
a.通過祂的作品彰顯出來。神所創的和所造的一切都是完美的，都是聖潔的。神沒有創造罪。神沒有創造一個在未得救的人身上的罪性。神創造了人，而人犯了罪。而人，藉著犯罪，已經傳遞了那種墮落扭曲的本性- 即亞當的罪性給下一代了，亞當的罪性如我們所說的那樣，是“會犯罪”的本性。是的，神是創造了能夠犯罪的人。如果神造人，讓人不能犯罪的話，那麼神所造的就是一個機器而不是一個有自由意志的人。又，如果神所造的人能犯罪，同時又不是機器，那麼，人不僅僅就如同神一樣而已，這人就會是神本身了。但是，上帝並不製造上帝。人比神還次。神不可能犯罪;這是祂的本性。如果人不可能犯罪的話，人就會是神自己了。
b.藉著祂的律法。所有的律法都是對的 – 它們是真理。在神的的整個律法中，沒有一條律法是不真實的。因此，神的律法彰顯了上帝的聖潔。
c.透過祂恨惡罪而彰顯出來。你知道為什麼基督徒同伴間容忍另一個人的罪，或者對於不信者的罪願意容忍嗎？這是因為他們不像神那樣厭惡罪。我們經常說神恨惡罪，但祂並不恨罪人。事實並非如此！上帝確實恨惡罪人; （詩篇5:5-6） “狂傲人不能站在你眼前．凡作孽的、都是你所恨惡的。說謊言的、你必滅絕．好流人血弄詭詐的、都為耶和華所憎惡”（詩篇5:5）。這可以作為對我們某些人的啟示。神因為人的罪而恨惡這罪人，並不是因為他是人所以神恨惡他。神恨惡罪人，但神也愛他，因為神知道人雖然被罪所毀，但人有能力聖潔。神為什麼要懲罰罪人呢？因為罪人的過犯因此神懲罰！因此，無論在何處發現罪了，無論是在一個還未重生的罪人身上，還是信徒的生命中犯了罪，神都恨惡！神對於罪的態度和行動揭示出來神的聖潔。
d. 藉著祂正直公義的愛顯示。神喜愛公義，就像祂恨惡罪一樣：（列王記上8:32“求你在天上垂聽、判斷你的僕人、定惡人有罪、照他所行的報應在他頭上．定義人有理、照他的義賞賜他。”）;. . . . （希伯來書1:9; 6:10） “ 你喜愛公義、恨惡罪惡．所以　神、就是你的　神、用喜樂油膏你、勝過膏你的同伴。……因為　神並非不公義、竟忘記你們所作的工、和你們為他名所顯的愛心、就是先前伺候聖徒、如今還是伺候。”。
e.通過他對相信之罪人的稱義。如果人“按他所該得的”，他是會落到地獄去的; 但是如果他接受那位宣告相信的罪人為有義的神，便能得救；那是神的憐憫和恩典提供了救恩的計劃給人：（羅馬書3:25,26）“神設立耶穌作挽回祭、是憑著耶穌的血、藉著人的信、要顯明　神的義．因為他用忍耐的心、寬容人先時所犯的罪。好在今時顯明他的義、使人知道他自己為義、也稱信耶穌的人為義。”
f.透過祂對與聖徒的看顧，（詩篇103:6）“耶和華施行公義、為一切受屈的人伸冤。”。 （詩篇129:1-4）“從我幼年以來、敵人屢次苦害我. 以色列當說:從我幼年以來、敵人屢次苦害我、卻沒有勝了我。如同扶犁的、在我背上扶犁而耕．耕的犁溝甚長。耶和華是公義的．他砍斷了惡人的繩索。”。另見以下經文：詩篇98:1-3; 145:15-19;提摩太后書1：6-9。
g.透過祂的十字架而顯明。（詩篇22:1） “我的神，我的神，你為什麼離棄我？”。我們可以通過詩篇22篇 和其餘經文的引用,得以預先暼見十字架。這詩篇的確是在基督被釘死在十字架之前九百多年前的預言，無論是口頭的或是寫下來的。而基督的死，是神聖潔的完美彰顯。…. 有些人，肯定會問:怎麼會是神祂聖潔的完美彰顯呢？！…
我們知道神恨惡罪;因此，當“神使那無罪的兒子耶穌,替我們成為罪”時….，是啊，當耶穌代替世人成為罪的時候，神對罪的態度並沒有變。即使當祂的兒子成為罪了，神的恨惡罪並沒有因而減少 。祂的兒子一點也沒有改變祂對於罪的觀點，於是，成為被聖父所憎恨的，因為罪。
‘耶穌從未成為罪人，但他成為罪’。而因為神恨惡罪（“耶和華定意將他壓傷、使他受痛苦．” – 以賽亞書 53:l0上），神在那時離棄祂的兒子，因為神一直都離棄罪。神的聖潔並沒有改變。

V. THE FATHERHOOD OF GOD

God is called the Father because of the association with Him. Popularity of the term “Father” is due to Christianity. There is no such thing as God being a Father in heathenism — this can be found only in Christianity. Today there are many fancies concerning the Fatherhood of God. The teaching of the Fatherhood of God and the Brotherhood of Man is nothing but Universalism: that which teaches that no one will ever be sent to hell. The Universalists reason that God will never send any of His children to hell — and that is true: He will not send any of His children to hell —but not all men are the children of God. The Scripture which the Universalists use to preach that God is the Father of all mankind is Ephesians 4:6: “One God and Father of all, who is above all, and through all, and in you all.” But this means all Christians, all believers, not the unbelievers nor the unregenerated.

A. Old Testament Teaching.

“Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our father, our redeemer; thy name is from everlasting… Now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.”  (Is. 63:16; 64:8).

God is mentioned in the Old Testament as a Father, but not the Father of the individual. Rather He is considered to be the Father of the nation Israel. You cannot find in the Old Testament where God is spoken of as a Father of a born-again sinner.

B. New Testament Teaching.

The Lord Jesus is the One who introduced God as the Father of the individual. He is the first to recognize that God is the Father of each separate Christian. The following Scriptures bear this out: “The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14); “Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God” (John 5:17, 18); “My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God” (John 10:29-33); “They took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me” (John 11:41).

1. In That God is the Father of Our Lord Jesus Christ.  The expression, as we use it, “the Fatherhood of God,” does not mean that God lived for a long time and then begat His Son. God, remember, is the eternal Father — and to be an eternal Father, He must have an eternal Son. The term “son” in Scripture does not always mean a son by generation; it may also mean a son byrelationship. Take the Old Testament Scriptures: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Is. 7:14); and: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The Everlasting Father, The Prince of Peace” (Is. 9:6). Notice the child and the son. The child is born;the Son is not born, but given. Yes, that Babe in Bethlehem was born, but that Life was the Son who has been forever. The Babe had a beginning; the Son had no beginning. He has existed always, from eternity, with the Father. Thus, Christ is the Son, not by generation (by birth), but by relation. He is related to the Father and the Holy Spirit; all together are related to each other, and thus compose the Godhead, God could never be God without all members of the Godhead being present from eternity throughout eternity.

In order for God to become flesh, He had to be born as any other man; thus, He manifested Himself in His Son, who was conceived by the power of the Holy Spirit: “The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35); “When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law” (Gal. 4:4).
a. And the Father Recognizes Jesus as His Own Son. “Lo a voice from heaven, saying, Thisis my beloved Son, in whom I am well pleased” (Matt. 3:17); There came a voice out of the cloud, saying, This is my beloved Son: hear him” (Luke 9:35).
b. And the Son Recognizes God as His Own Father. “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him” (Matt. 11:27); “I appoint unto you a kingdom, as my Father hath appointed unto me” (Luke 22:29); “These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee” (John 17:1).
c. And Men Recognize Jesus as God’s Own Son. “Simon Peter answered and said, Thou art the Christ, the Son of the living God” (Matt. 16:16); “I saw, and bare record that this is the Son of God ….Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel” (John 1:34, 49).
d. And Demons Recognize Jesus as God’s Own Son. “Behold, they cried out, saying,  Whathave we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Matt. 8:29).

2. In That God is the Father of Believers On the Lord Jesus Christ. “There is . . . one God and Father of all, who is above all, and through all, and in you all” (Eph. 4:6).

伍. 神的被稱為父

神被稱為父，是因為人與祂之間的相互關係，。 “天父”一詞的普及化是由於基督教而來。在異教當中，沒有人稱上帝為父的情事 – 這稱呼只能在基督教裡面找到。在今天有許多關於上帝是天父的幻想。天父教和兄弟會的教導只不過是普遍主義而已：它的教義說沒有人會被送到地獄去。普遍主義者認為上帝永遠不會將祂的任何一個孩子送到地獄去。的確如此：神不會讓自己的兒女送進地獄裡去 – 但並非所有人都是神的兒女。普世主義者用來傳講上帝是全人類之父的經文是以弗所書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。”。但這經文所指的是所有信主的基督徒，而不是那些不信的人，也不是那些沒有重生的人。

A. 舊約聖經的教導
(以賽亞書 63:16; 64:8)“亞伯拉罕雖然不認識我們、以色列也不承認我們、你卻是我們的父．耶和華阿、你是我們的父．從萬古以來、你名稱為我們的救贖主。……現在，主啊，你是我們的父親;我們是泥土，你是我的陶工;我們都是你手中的工作耶和華阿、現在你仍是我們的父．我們是泥、你是窑匠．我們都是你手的工作。”（以賽亞書 63:16; 64:8）。
舊約中提到神是天父，但不是個人的父。相反的，神被認為是以色列民的父。在舊約中，你找不到神被稱為是重生罪人之父的經文。

B.  新約聖經的教導
主耶穌是那位介紹神是個人之聖父的那一位。祂是第一位承認神是每個基督徒之天父的那一位。以下經文證實這一點：（約翰福音1:14）“道成了肉身、住在我們中間、充充滿滿的有恩典有真理。我們也見過他的榮光、正是父獨生子的榮光。” ;….（約翰福音5：17,18）“耶穌回答他們說：我父作事直到如今、我也作事。所以猶太人越發想要殺他．因他不但犯了安息日,並且稱　神為他的父、將自己和　神當作平等。”;… (約翰福音10：29-33）“我父把羊賜給我、他比萬有都大．誰也不能從我父手裡把他們奪去。我與父原為一。猶太人又拿起石頭來要打他。耶穌對他們說、我從父顯出許多善事給你們看、你們是為那一件拿石頭打我呢。猶太人回答說、我們不是為善事拿石頭打你、是為你說僭妄的話．又為你是個人、反將自己當作　神。”….（約翰福音11:41） “他們就把石頭挪開．耶穌舉目望天說:父阿、我感謝你、因為你已經聽我。”（約翰福音11:41）。
1. 在那‘神是我們主耶穌基督的父’ 的教導上。這一個表達，如我們所常稱呼的，“神的父性”這個表達並不意味著神在活了很長的時間之後生了祂的兒子。記住，神是永恆的父 – 而要成為一個永恆的父，祂必須要有一個永恆的兒子。聖經中的“兒子”這個詞並不總是意味著藉著生產/繁衍而來的兒子; 它也可能意味著一個因關係而有的兒子。拿舊約聖經來說好了：（以賽亞書7:14） “因此、主自己要給你們一個兆頭、必有童女懷孕生子、給他起名叫以馬內利。”… 還有（以賽亞書9:6）：“因有一嬰孩為我們而生、有一子賜給我們．政權必擔在他的肩頭上．他名稱為奇妙`策士`全能的　神`永在的父`和平的君。” 。請注意嬰孩和兒子。嬰孩是被出生出來的;兒子不是被生的，而是被賜予的。是的，伯利恆的嬰孩是出生的，但那生命一直都是永恆的聖子。嬰孩有一個生命的開始; 聖子沒有生命的開始。聖子永遠存在於永恆之中，與聖父同在。因此，基督是聖子，不是靠着繁衍（藉著生產），而是靠著關係而成為聖子的。祂與聖父和聖靈有關係; 全部在一起都是彼此相關的，因而構成了神格，如果沒有神格裡的所有成員在永恆中永遠存在的話，那麼神就絕不可能是神。

為了使神成為肉身，祂必須如任何其他人一樣的出生;因此，祂在自己的兒子的肉身裡顯現，靠著聖靈的能力感孕而生：（路加福音1:35） “天使回答說、聖靈要臨到你身上、至高者的能力要蔭庇你．因此所要生的聖者、必稱為　神的兒子。”（路加福音1:35）;… （加拉太書4:4）“及至時候滿足、　神就差遣他的兒子、為女子所生、且生在律法以、”。
a.父認耶穌是祂自己的兒子。（馬太福音3:17 “從天上有聲音說、這是我的愛子、我所喜悅的。”（馬太福音3:17）; ….（路加福音9:35）“有聲音從雲彩裡出來、說、這是我的愛子、我所揀選的、你們要聽他”
b.子認神是祂的父。（馬太福音11:27 “一切所有的、都是我父交付我的．除了父、沒有人知道子．除了子和子所願意指示的、沒有人知道父。”….（路加福音22:29）“我將國賜給你們、正如我父賜給我一樣。”（路加福音22:29）;…（約翰福音17:1）. “耶穌說了這話、就舉目望天說、父阿、時候到了．願你榮耀你的兒子、使兒子也榮耀你．”（約翰福音17:1）。
c.世人認耶穌是神的兒子。（馬太福音16:16） “西門彼得回答說、你是基督、是永生　神的兒子。”（馬太福音16:16）;…. （約翰福音1:34,49）“我看見了、就證明這是　神的兒子。…….拿但業說、拉比、你是　神的兒子、你是以色列的王。“。
d.污鬼/邪靈認耶穌是神的兒子。（馬太福音8:29） “他們喊著說：神的兒子、我們與你有甚麼相干？時候還沒有到、你就上這裡來叫我們受苦麼？“。

2.神是信主耶穌基督之信徒的父，（以弗所書4:6） “ 有一位　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。“ 。

We cannot emphasize too strongly the fact that God is not the Father of all mankind. He is only the Father of born-again children of God. All men are the creatures of God, but not all are children of God. Man is a creature of God by creation; he becomes a child by re-creation: “Grace and peace be multiplied unto you through the knowledge of God, and of  Jesus our Lord . . .whereby are given unto us exceeding great and precious promises: that by these ye might be par- takers of the divine nature, having escaped the corruption that is in the world through lust” (II Peter 1:2, 4).

There can be no sonship apart from the spiritual re-birth. A child has, always, the nature of his father. Man, who is born of Adam, has Adam’s nature, which is corrupt, which is perverted, which is sinful. And the father of Adam’s sinful nature is Satan. Thus, the nature of our father (Adam) is the same nature as Adam’s father’s (Satan); therefore, our nature is the same as Satan’s. All unregenerated sinners have Satan as their father: “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is aliar, and the father of it” (John 8:44). Summing it all up, if Satan is the father of the unsaved by the natural birth, we must have a supernatural birth in order for God to be our Father!

God does not have any fellowship with anything which is of Adam, for Adam is all that is of a sinful condition and nature. God only has to do with His Son. The world is divided into two divisions; in fact, there are only two men whom God recognizes: Adam and Christ; thus, sinners are divided as to their identity with these two men. The unsaved are identified with Adam; the saved are identified with Christ. All men are identified by the natural birth in Adam; born-again men are identified by the supernatural birth in Christ.

The unsaved man can only call God “God.” The unsaved man cannot call God “Father.” Only the child of God can call God “Father.” When the Lord Jesus was hanging on the tree, He called out, “My God, my God, why hast thou forsaken me?” Notice that Christ did not cry, “My Father, my Father.” but “My God, my God.” Why? Why did He not call God “Father”? Because He was taking the sinner’s place there in death, dying — the Just for the unjust. And as He was taking the sinner’s place (a sinner can not call God “Father,” but only “God”), He could only call God “God.”
Where are we? In Adam or in Christ? “As in Adam all die, even so in Christ shall all be made alive” (I Cor. 15:22).

我們無論如何強調這個事實也不為過 – 神不是全人類的父。祂是已經重生之兒女才有的父。所有人都是神的創造物，但不是所有人都是神的兒女。一個人是藉著創造而成為受造物; 而這個人需要藉著再造才成為神的兒女。 （彼得後書1:2,4）: “願恩惠平安、因你們認識　神和我們主耶穌、多多的加給你們．…因此他已將又寶貴又極大的應許賜給我們、叫我們既脫離世上從情慾來的敗壞、就得與　神的性情有分。”

若沒有屬靈的重生，便不可能有兒子的名份。一個孩子一定會帶有其父親之本性的。人，從亞當而生，就有亞當的本性，那本性是腐敗的`是墮落的`是有罪的。而亞當罪的本性，其父就是撒但。這樣，我們的祖先（亞當）的本性與亞當之父（撒旦）的本性，是相同的本性; 因此，我們的本性與撒旦的本性相同。一切沒有重生的罪人都讓撒但作為他們的父。（約翰福音8:44）：“你們是出於你們的父`魔鬼,你們父親的私慾就是這樣、他從起初就是殺人的、不守真理．因他心裡沒有真理、他說謊是出於自己、因他本來是說謊的、也是說謊之人的父”。總而言之下，如果撒旦是所有藉著肉體天然生`而尚未得救者的父，我們必須要藉著有一個超自然的生，才能夠讓神做我們的父！

神與任何屬亞當的人沒有任何相交，因為亞當是一切處在有罪的光景和本性裡所有人的代表。神只要與自己的聖子有相關。這世界分為兩個陣營;事實上，全世界上，神只承認兩類的人：屬亞當的人和屬基督的人; 就這樣，罪人的身份根據其所認定的這兩人而被分開來。未得救的人被歸於屬亞當的人;得救的人被認定是屬基督的人。所有人都是因自然的出生被定為是書亞當的;在基督裡，重生的人被定為是屬基督的，在基督裡超自然而重生。

沒有得救的人只能稱呼神為“神”。沒有得救的人不能稱呼神為“父”。只有神的兒女才能呼喚神為“父”。當主耶穌被釘在十字架木頭上時，他大聲呼叫：“我的神 ，我的神，你為什麼離棄我？” 。 請注意，耶穌基督那時並不是呼叫，“我的父，我的父…. ” 而是“我的神，我的神…”。…. 為什麼？為什麼他那時不喊神“父親”呢？因為他在那裡快要死時 -是代替罪人的位置受死 – 義的代替不義的而死。當祂接下罪人的位置，處在罪身裡時（罪人是不能稱神為“父”的，只能稱呼“神”），他只能對神呼叫“我的神”

我們是在哪裡呢？在亞當裡嗎？還是在基督裡呢？ “在亞當裡眾人都死了。照樣、在基督裡眾人也都要復活。”（哥林多前書15:22）。