作者： 微仆

问题38：什么是祷告？
答：祷告就是用赞美、祈求、认罪和感恩向神倾心吐意。
儿童版：祷告就是向神倾心吐意。

Question 38: What is Prayer?
Answer: Prayer is pouring out our hearts to God in praise, petition, confession of sin, and thanksgiving.
For Kids: Prayer is pouring out our hearts to God.

歌谱 Lead Sheet

经文

《诗篇》62 篇8 节：

你们众民当时时倚靠祂，
在祂面前倾心吐意。
神是我们的避难所。

注解

亚伯拉罕·布斯

　　你灵魂的敌人是顽固、狡猾、强有力的，而你灵命的基础是不稳固的，你需要一直记住这一点，以时刻保持清醒。为了谨慎行事，警醒祷告是更可取也是很有必要的，免得你入了迷惑。你应当永远记住自己是软弱的和不足的，这些都会在我们的行为上体现出来。只要你还在地上活着，你本性中的败坏就是永远伴随着你的敌人，它强烈地倾向于每一个来自外界的新的诱惑，所以你要「保守你的心，胜过保守一切。」省察，竭力地省察它所有的想象、动机和倾向。在你执行你内心的任何意图之前，先思考这个意图从哪里来，又倾向于哪里。因为「心中自是的，便是愚昧人」，这是人心最高形式的欺骗。他不知道自己很危险，也不关心自己最大的福祉。活着，并且要活在施恩的宝座前，别离开，直到危险远离；为此，每一个神的孩子都应尽可能多地带着谦卑与热忱来到施恩宝座前屈膝恳求。可以肯定的是，我们越看到对手的强大和自己处境的危险，我们就越应该在迫切的祈祷中操练自己。基督徒啊，当世界、肉体和魔鬼都在毫不留情、不知疲倦地与你为敌时，你还能冷静，无动于衷吗？还会傻傻的，漠不关心吗？

默想

约翰·派博

　　祷告是顺着圣灵而行，是凭着信心行事为人的方式。换句话说，这是基督徒生命的呼吸。一整天吸气进去，呼气出来，这是你生活的方式。

　　所以我要以要理问答中的四个元素向你说明，告诉你我如何使用祷告来面对生命中的所有挑战。我向你保证，在你生命中的任何时刻、面对任何情景，只要你感受到我现在需要帮助，你就可以用这四个元素来祷告。

　　我用这次对要理问答的影片拍摄为例。几分钟以前，我不确定我能不能做到，我能不能记住我要说的，我会不会不停地拍打自己的脚结果破坏了音效。然后我在那个时刻，向神承认我的需要。我说：「主啊，我是个罪人，我不配得你的帮助，但我需要祢的帮助。没有祢，我不能做任何事情。」这就是认罪的部分。

　　认罪后我接着祈求，「主啊，请帮助我，我需要好记性，我需要好的表达能力，我需要好的精神，我需要更谦卑，我需要看镜头，我需要这一切。我想帮助我的听众，但我自己没有办法做到这一切，请帮助我。」我呼求帮助，这就是祈求。

　　然后，我抓住与我所祈求的有关的应许，这些应许值得赞美和信靠。比如神说：「我会帮助你，我会加添你力量，我会用我胜利的右手托住你。」（赛41:10）我抓住这些大能、爱、怜悯的应许；我信靠这些应许，并且赞美神：「主，唯有祢能够帮助我，我相信祢会帮助我，感谢祢愿意帮助我！」这就是赞美。

　　然后我把我的拍摄过程都交托给祂，相信祂。拍完影片之后我会感谢祂。这就是感恩。
这就是要理问答中关于祷告的四个关键词。

　　我建议你在人生中持续不断向主坦承你的所需：「我需要祢，我做不到应该要做的事。」

　　呼喊并请求：「帮助我！」

　　相信和赞美神的应许，因为祂有恩典，有能力，有智慧。

　　当神帮助了你，就像这段视频拍完了。匍匐在地对主说：谢谢！

　　这就是基督徒生命属灵呼吸的旋律。

祷告

　　我们伟大的避难所，谢谢祢叫我们祷告。祢离我们并不远，祢就在我们身边，当我们祷告时，祢垂听我们的祈祷。求祢让我们不住地向祢倾心吐意。让我们的祷告没有诡诈，让我们带着真实的自己来到祢的施恩宝座前。阿们。

Scripture

PSALM 62:8

Trust in him at all times, O people; pour out your heart before him; God is a refuge for us.

Commentary

ABRAHAM BOOTH

As the enemies of your soul are inveterate, subtle, and powerful, and your spiritual frames inconstant, it is highly necessary you should live under a continual remembrance of those awakening considerations. What more advisable, what so necessary for you, as to walk circumspectly; to watch and pray, lest you enter into temptation? A sense of your own weakness and insufficiency, should ever abide on your mind and appear in your conduct. As the corruption of nature is an enemy that is always near you, and always in you, while on earth; and as it is very strongly disposed to second every temptation from without; you should “keep your heart with all diligence.” Watch, diligently watch, over all its imaginations, motions, and tendencies. Consider whence they arise and to what they incline, before you execute any of the purposes formed in it. For such is the superlative deceitfulness of the human heart, “that he who trusteth in it is a fool,” ignorant of his danger, and unmindful of his best interests. This consideration should cause every child of God to bend the suppliant knee, with the utmost frequency, humility, and fervour: to live, as it were, at the throne of grace; nor depart thence till far from the reach of danger. Certain it is, that the more we see of the strength of our adversaries and of the danger we are in from them, the more shall we exercise ourselves in fervent prayer. Can you, O Christian, be cool and indifferent, be dull and careless, when the world, the flesh, and the devil are your implacable and unwearied opposers?

Devotional

JOHN PIPER

Prayer is the way you walk by the Spirit. Prayer is the way you walk by faith. In other words, it’s the breath of the Christian life all day long. Just breathe in, breathe out. It’s the way you live.

Let me illustrate for you with four elements from the catechism: confession, petition, praise, and thanks. I’m commending to you that any time you face any situation when you feel I need help here, you do it by prayer using these four elements.

Suppose I have to speak in front of a group, and I am nervous (you can pick your particular challenge). As the moment approaches, I wonder, “Am I going to be able to do this? Will I remember what I have to say? Will I make a fool of myself?” And at that moment I confess my need to God. I say, “Lord, I’m a sinner. I don’t deserve your help, but I need your help. I can’t do anything without you.” That’s the confession step of prayer.

And then I turn my confession to petition. “Lord, please help me. I need memory. I need articulation. I need the right spirit. I need humility. I need to look the people in the eye. I need all these things. I want to be helpful to my listeners. But I don’t have it in me to be all that they need. Help me.” That’s the petition step of prayer. A cry for help.

And then I need to reach out and take hold of something about God that will be worthy of my praise and worthy of my trust. Like God says, “I’ll strengthen you. I’ll help you. I’ll hold you up with my victorious right hand” (see Isa. 41:10). I take hold of that promise, that power, that love, that mercy, and I hold onto it. And I trust him and praise him. “You, oh Lord, can help me. I trust you to help me. I praise you for being the kind of God who is willing and able to help me!” That’s the trust and praise step of prayer.

Then I give my talk, trusting him. And when I am done, no matter what, I thank him. Since I trusted him for his help, I believe that he is going to use my effort, no matter how well I think I did. “Thank you, Lord!” That is the thanks step of prayer.

There they are—four key words from the catechism.

First, continually confess your need to the Lord. “I need you.”

Second, cry out in petition. “Help me.”

Third, lay hold of God’s promises with trust and praise for his
ability to fulfill them.

And then when he helps you, go on your face and say, “Thank you.”

That’s the rhythm and the breath of the Christian life.

Prayer

Our Great Refuge, thank you for calling us to prayer. You are not far away; you are near, and you hear us when we pray. Let us pour out our hearts to you without ceasing. Let us pray without guile, bringing our true selves before your throne of grace. Amen.

问题37：圣灵怎样帮助我们？
答：圣灵使我们知罪，安慰我们，引导我们，赐给我们属灵的恩赐和顺服神的愿望；祂使我们能够祷告，并理解神的话语。
儿童版：圣灵使我们知罪，祂使我们能够祷告，并明白神的话语。

Question 37: How Does the Holy Spirit Help Us?
Answer: The Holy Spirit convicts us of our sin, comforts us, guides us, gives us spiritual gifts and the desire to obey God; and he enables us to pray and to understand God’s Word.
For Kids: The Holy Spirit convicts us of our sin, and he enables us to pray and to understand God’s Word.

歌谱 Lead Sheet

经文

《以弗所书》6 章17 节至18 节：

　　并戴上救恩的头盔，拿着圣灵的宝剑，就是神的道。靠着圣灵，随时多方祷告祈求，并要在此警醒不倦，为众圣徒祈求。

注解

约翰·欧文

　　圣灵住在我们里面，为我们指引方向。从根本和习惯上来说，祂教导我们，给我们灵里的看见和亮光，祂光照我们，使我们出黑暗入奇妙光明，看清和知道自己的道路，并且晓得神的事……祂给予我们新的亮光和理解，因此，我们也能够「分辨、明白和领受属灵的事。」……圣灵浇灌在我们身上，力量和光明就来了；使我们能够领受祂施恩启示我们的一切，并且有能力行出来……内住的圣灵会扶持我们。我们的心极容易在试炼面前败下阵来。事实上，只要遭遇一个小小的试炼，我们的肉体和心肠，和一切在我们里面的都立刻会失败……圣灵扶持、担当我们的软弱，帮助我们努力前行。

默想

里奥·舒斯特

　　我总是震撼于耶稣所说的：「离了我，你们就不能做什么。」（约15:5）这提醒使我们自卑，同时也激励我们，自始至终，并非部分，而是全部借着赐予我们圣灵，从生命的起初到最后，耶稣赐给我们的过于我们的所需。圣灵赐给我们生命，充满我们的生命，把我们指向那位真正的生命之主。祂赐给我们生命，不单是因为我们属灵上缺乏，而是因为我们死在了罪中。属灵生命的起点是圣灵重生了我们，祂将我们的石心变为肉心，赐给我们新生命，祂使神的话语在我们身上成为真实，也使我们听了福音之后得以接受基督。这提醒我们，成为基督徒不是成为一个更好的人，而是唯独靠着神的恩典，唯独借着信心成为一个新造的人。

　　祂不只赐给我们生命，祂使我们的生命变得更丰富。当我们成为基督徒，天父使我们成为祂名下的儿女，并且给予我们祂的灵，作为祂儿女的凭证。祂与我们同住，充满我们。祂像保惠师一样指引我们，支持我们，使我们知罪，在基督里增添我们力量，引导我们应当如何生活；圣灵会帮助我们祷告，甚至当我们软弱不祷告时为我们祷告。在这一切上，祂使我们越来越有基督的形像，使我们能行神预定要我们所行的善。祂赐给我们特定属灵的恩赐，建造基督的身体，使我们能爱主，服侍并顺服神。

　　所以，祂赐给我们生命，祂充满我们的生命。祂指示我们谁才是真正的生命之主。耶稣说：「圣灵要荣耀我，因为祂要将受于我的告诉你们。」（约16:14）圣灵是基督的灵，祂不吸引人注意祂自己，而是荣耀耶稣，并且赐给我们恩典做一样的事，使祂——生命的本体——成为我们的生命和爱。因此，是阿拉法也是俄梅嘎，是起始也是末了的那一位，赐给我们祂的灵，供应我们一切的所需，从起初直到末了。祂赐给我们生命，充满我们的生命，并且指出谁才是生命的本身。

祷告

　　圣灵神，使我们行在祢的道中，照亮我们心中隐秘的罪，在我们力所不能及的事上成全我们。求祢让我们做祢所喜悦的事。为我们代求，开我们的眼，让我们正确认识真理的道。阿们。

Scripture

EPHESIANS 6:17–18

And take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints.

Commentary

JOHN OWEN

The Holy Spirit dwelling in us gives guidance and direction. Fundamentally, habitually, he enlightens our minds, give us eyes, understandings, shines into us, translates us from darkness into marvelous light, whereby we are able to see our way, to know our paths, and to discern the things of God. . . . He gives a new light and understanding, whereby, in general, we are enabled to “discern, comprehend, and receive spiritual things.” . . . Strength comes as well as light, by the pouring out of the Spirit on us; strength for the receiving and practice of all his gracious discoveries to us. . . . From this indwelling of the Spirit we have supportment. Our hearts are very ready to sink and fail under our trials; indeed, a little thing will cause us so to do: flesh, and heart, and all that is within us, are soon ready to fail. . . . The Spirit helpeth, bears up that infirmity which is ready to make us go double.

Devotional

LEO SCHUSTER

I’ve always been struck by Jesus’s words: “Apart from me you can do nothing.” They are a humbling and refreshing reminder that our need, from first to last, isn’t partial, but total. By giving us the Holy Spirit, Christ has given us all we need and more, from first to last. The Holy Spirit gives us life. He fills our life and points us to the One who is life. He gives us life in that our starting point is not simply that we’re spiritually needy, but that we are dead in sin. Our spiritual life begins when the Holy Spirit regenerates us, giving us new life. When he turns our heart of stone into a heart of flesh, he makes the truth of God’s Word real to us, and we freely embrace Christ as he’s offered to us in the gospel. This reminds us that being a Christian isn’t about being a better person but about being a new person, by God’s grace alone, through faith alone.

Not only does he give us life, but he also fills our life. When we become Christians, God the Father adopts us as his children and gives to us his Spirit of adoption. He comes to live in us and fill us, and in doing so he guides us as a counselor would—supporting, convicting us of our sin, strengthening us in Christ, encouraging us in the way we should live, helping us to pray, and even praying for us when we’re too weak to do so ourselves. In all this, he grows us in Christlikeness, enabling us to do good works, which God has prepared in advance for us to do. And he gives us specific gifts to use to contribute to the building up of the body of Christ, and to love, serve, and obey God.

So he gives us life. He fills our life. And finally, he points us to the One who is life. Jesus said, “[The Spirit] will glorify me, for he will take what is mine and declare it to you” (John 16:14). The Holy Spirit is the Spirit of Christ. He doesn’t draw attention to himself but glorifies Jesus and gives us the grace to do the same, making him who is life our life and love. So the One who is the Alpha and Omega, the First and the Last, has given us his Spirit to supply all we need from first to last. He gives us life, fills our life, and points us to the One who is life.

Prayer

God the Spirit, have your way in us. Shine your light on the secret sins of our hearts. Equip us for tasks that are too large for us. Make us glad in what delights you. Intercede for us and open our eyes to rightly understand the Word of truth. Amen.

问题36：关于圣灵，我们相信什么？
答：祂是神，与父和子永远同在，并且神将祂不可撤销地赐给一切相信的人。
儿童版：祂是神，与父和子永远同在。

Question 36: What Do We Believe About the Holy Spirit?
Answer: That he is God, coeternal with the Father and the Son, and that God grants him irrevocably to all who believe.
For Kids: That he is God, coeternal with the Father and the Son.

歌谱 Lead Sheet

经文

《约翰福音》14 章16 节至17 节：

　　我要求父，父就另外赐给你们一位保惠师，叫祂永远与你们同在，就是真理的圣灵，乃世人不能接受的。因为不见祂，也不认识祂；你们却认识祂，因祂常与你们同在，也要在你们里面。

注解

奥古斯丁

　　当我们的主向祂的门徒吹一口气，说：「你们受圣灵」时，祂当然希望人们明白，圣灵不仅是父的灵，也是父独生子的灵。因为这同一个灵确实是父和子的灵，父、子、圣灵是三位一体的创造主，而非受造物。

默想

萨姆·斯托姆斯

　　基督徒把神当作父很容易。将神想象为子，对许多人来说也不是问题。这些名称我们都很容易接受，因为我们在地上的生活和关系中不可避免地要与父子们打交道。但作为圣灵的神往往却是另一回事。戈登·菲（Gordon Fee）说到他的一个学生讲过这样一段话，「父神对我来说非常好明白，子神我也很能理解，但圣灵却是灰蒙蒙的一团。」

　　这与我们实际从圣经上读到的是如此不同。圣经里所描写的圣灵不是在神的位格中排列第三，而是与父和子同等，一样存到永远，与他们共享三一真神的荣耀与尊贵。圣灵不是一种非位格性的力量，也不是一种超凡抽象的能量。圣灵在任何意义上都是有位格的。祂有头脑能够思考（参见赛11:2 ；罗8:27）；祂能够体验深情和感觉（参见罗8:26，15:30）；圣灵有意志，会做选择，目的是让神的百姓得着最大的益处，也最荣耀子。（参见徒16:7 ；林前2:11）

　　当圣经描写圣灵因我们犯罪而忧伤（参见弗4:30），我们就看到了祂更具位格性的一面。圣灵不亚于父和子，祂与有圣灵内住的人之间，是一种充满活力的亲密关系（参见林后13:14）。圣灵会说话（参见可13:11 ；启2:7），会作见证（参见约15:26，16:13），会安慰人（参见徒9:31），会使人刚强（参见弗3:16），会指教我们，尤其是在我们灵性软弱的情况下（参见路12:12）。圣灵的位格性还体现在人可以对祂撒谎（参见徒5:3）, 亵慢祂（参见来10:29），甚至亵渎祂（参见太12:31-32）。

　　不过，最重要的，圣灵是「基督的灵」（罗8:9）。圣灵居住在我们里面，我们是主的圣殿（参见弗2:21-22）。祂的主要职责是将我们的注意力转向基督的位格，并唤醒我们对这位救主由衷的爱和忠诚（参见约14:26，16:12-15）。圣灵最喜悦的莫过于像聚光灯一样站在我们身后（当然祂是住在我们里面的），使我们的心思和意念聚焦于基督的美，以及在基督里向我们显明的神。

　　当我们在祷告中默想圣灵的位格和祂的工作，并为祂在我们生命中大能的运行而献上感恩的时候，可别忘了思考陶然士（Thomas Torrance）的话，他提醒我们：「圣灵不仅是神，还是从神而来，祂不是某种远处的作用力或来自神的某种恩赐，因为神在圣灵里亲自直接作用于我们，神赐给我们祂的圣灵，其实就是赐下祂自己。」

祷告

　　帮助我们的神，感谢祢差遣祢的灵住在我们里面。祂惩戒、管教我们，也坚固、安慰我们。求祢让我们靠着祂的大能来过信心的生活，而不是出于我们自己的能力；使我们满有从圣灵而来的喜乐，走顺服的道路。阿们。

Scripture

JOHN 14:16–17

And I will ask the Father, and he will give you another Helper, to be with you forever, even the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, for he dwells with you and will be in you.

Commentary

AUGUSTINE OF HIPPO

Wherefore, when our Lord breathed on His disciples, and said, “Receive ye the Holy Ghost,” He certainly wished it to be understood that the Holy Ghost was not only the Spirit of the Father, but of the only begotten Son Himself. For the same Spirit is, indeed, the Spirit of the Father and of the Son, making with them the trinity of Father, Son, and Spirit, not a creature, but the Creator.

Devotional

SAM STORMS

Rarely does a Christian struggle to think of God as Father. And to envision God as Son is not a problem for many. These personal names come easily to us because our lives and relationships are inescapably intertwined with fathers and sons here on earth. But God as Holy Spirit is often a different matter. Gordon Fee tells of one of his students who remarked, “God the Father makes perfectly good sense to me, and God the Son I can quite understand; but the Holy Spirit is a gray, oblong blur.”

How different this is from what we actually read in Scripture. There we see that the Spirit is not third in rank in the Godhead but is coequal and coeternal with the Father and Son, sharing with them all the glory and honor due unto our triune God. The Holy Spirit is not an impersonal power or an ethereal, abstract energy. The Spirit is personal in every sense of the term. He has a mind and thinks (Isa. 11:2; Rom. 8:27). He is capable of experiencing deep affections and feelings (Rom. 8:26; 15:30). The Spirit has a will and makes choices regarding what is best for God’s people and what will most glorify the Son (Acts 16:7; 1 Cor. 2:11).

We see even more of the Spirit’s personality when he is described as being grieved when we sin (Eph. 4:30). The Spirit, no less so than the Father and the Son, enters into a vibrant and intimate relationship with all whom he indwells (2 Cor. 13:14). The Spirit talks (Mark 13:11; Rev. 2:7), testifies (John 15:26; 16:13) encourages (Acts 9:31), strengthens (Eph. 3:16), and teaches us, especially in times of spiritual emergency (Luke 12:12). That the Spirit is personal is seen in that he can be lied to (Acts 5:3), insulted (Heb. 10:29), and even blasphemed (Matt. 12:31–32).

Above all else, though, the Holy Spirit is the “Spirit of Christ” (Rom. 8:9). His primary role in us, the temple of God in whom he dwells (Eph. 2:21–22), is other-directed or other-oriented as he ministers to direct our attention to the person of Christ and to awaken in us heartfelt affection for and devotion to the Savior (John 14:26; 16:12–15). The Holy Spirit delights above all else in serving as a spotlight, standing behind us (although certainly dwelling within us) to focus our thoughts and meditation on the beauty of Christ and all that God is for us in and through him.

As we prayerfully meditate on the person and work of the Spirit and give thanks for his powerful presence in our lives, we would do well to consider the words of Thomas Torrance, who reminds us that “the Spirit is not just something divine or something akin to God emanating from him, not some sort of action at a distance or some kind of gift detachable from himself, for in the Holy Spirit God acts directly upon us himself, and in giving us his Holy Spirit God gives us nothing less than himself.”

Prayer

God Our Help, we thank you for sending your Spirit to live in us. Thank you that he chastens and disciplines, strengthens and comforts us. Let us live the life of faith in his power, not our own. Let us walk the path of obedience, filled with his joy. Amen.

问题35：既然我们是单单靠着恩典、凭着信心得救，那么这种信心是从何而来呢？
答：我们从基督那里领受的一切恩赐，都是通过圣灵得到的，包括信心本身。
儿童版：从圣灵而来。

Question 35: Since We Are Redeemed by Grace Alone, Through Faith Alone, Where Does This Faith Come From?
Answer: All the gifts we receive from Christ we receive through the Holy Spirit, including faith itself.
For Kids: From the Holy Spirit.

歌谱 Lead Sheet

经文

《提多书》3 章4 节至6 节：

　　但到了神我们救主的恩慈和祂向人所施的慈爱显明的时候，祂便救了我们，并不是因我们自己所行的义，乃是照祂的怜悯，藉着重生的洗和圣灵的更新。圣灵就是神藉着耶稣基督我们救主厚厚浇灌在我们身上的。

注解

薛华

　　我们必须认识到，基督教是世界上最简单的宗教，因为只有它相信，父神、基督耶稣和圣灵做一切的工。神是造物主，我们得以存在和其他事物得以存在与我们毫无关系。我们可以塑造其他事物，但不能改变事物存在的事实。我们没有为自己的救恩做任何事，因为基督都做了，我们就不必做任何事。在所有其他宗教里，人都必须做点什么……但在基督教，我们什么都不必做，神已经做完了：祂造了我们，祂差遣祂的儿子；祂儿子死了，又因子是无限的，因此祂担当了我们所有的罪。我们不需要承担自己的罪，甚至也不需要配得上基督的救恩，因为祂主动做了这一切。所以在某种程度上，这是世界上最简单的宗教。

默想

米卡·埃德蒙森

　　「信心是怎么来的？」这个问题涉及信徒如何接受信仰，并因此得着基督赎买的救恩。最好是在我们回顾自己人生的时候问：「我，一个堕落的罪人，怎么就爱上耶稣，并相信了祂的福音呢？要知道，还有那么多人没有信呢。」

　　要了解这个问题的重要性，你必须明白，「十字架的道理，在那灭亡的人为愚拙」（林前1:18）。如果没有神施恩介入，就算我们能够从理性上认识福音中的事实，我们也还是会把它当作愚拙而拒绝接受。但要理问答提醒我们，神确实介入了。圣灵赐新生命给罪人，不然我们就会「死在过犯罪恶之中」（弗2:1）。当福音被传讲，圣灵就使我们生发出信心，让我们能够拥抱复活掌权的基督，正如祂在福音里所启示的那样。就连信心（使我们能以听从福音）都是神的恩典。这个惊人的事实对于我们如何看待救恩、基督徒生活和敬拜都有着巨大的影响。

　　首先，它证实我们的救恩是真正的恩典。没有人能自夸说，自己得救是因为充分利用了所临到的救恩。我们得救当然不是因为我们里面有足够的道德和灵性意识，使我们能相信福音，也不是因为我们被教导得多么好（虽然这很重要）。不，我们得救仅仅是因为复活的基督出于祂的怜悯给了我们属灵的看见，使我们得以相信福音。耶稣用祂的圣灵犁耕了我们心灵的石头地，以至当福音的种子撒下去之后，能够结出信心和悔改的果子。如果我们相信福音，我们就应该赞美神，因为是祂赐下恩典，使我们能够相信福音，唯有祂使我们变得不再一样。因此，基督徒的生活必须以感恩和谦卑为标记。就自身而言，我们并不比非基督徒更好。唯一的不同是，有个非常奇妙的东西（更确切地说，某人）进入了我们的生命，祂改变了我们的一切。

　　最后，知道我们的信心是神的恩赐，将改变我们对公开敬拜，特别是传福音的看法。借着福音的宣告，复活的基督向人彰显了祂拯救的大能，祂也借此使人们得永生。永远的生命并不是从基督再来的时刻开始的。借着福音，神救赎的大能，圣灵今天就已经将永生赐给了我们。当我们坐在教堂的长椅上听福音的时候，我们不只是在听一场宗教讲座。全世界最伟大的力量正在将新生命带给罪人。天堂降落在人间，荣耀的神的国临到了现在的世界。公开敬拜是神救赎行动的中心，直等到基督再来，全世界都要看见祂。在那以先，我们是用信心的眼睛看见祂。每周，我们奉祂的名聚会，一起敬拜祂，聆听祂的话语。并且，借着圣灵，我们都在逐渐地改变，直到最终进入永恒。

祷告

　　圣灵，当我们死在过犯罪恶之中不能寻见祢的时候，是祢找到了我们，是祢给予我们信心。若不是祢将我们的石心变为肉心，没有人会相信祢的重生之恩。求祢让我们在祢的怜悯中放下一切的自夸。阿们。

Scripture

TITUS 3:4–6

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteous- ness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.

Commentary

FRANCIS SCHAEFFER

We must realize that Christianity is the easiest religion in the world, because it is the only religion in which God the Father and Christ and the Holy Spirit do everything. God is the Creator; we have nothing to do with our existence, or the existence of other things. We can shape other things, but we cannot change the fact of existence. We do nothing for our salvation because Christ did it all. We do not have to do anything. In every other religion we have to do something . . . but with Christianity we do not do anything; God has done it all: He has created us and He has sent His Son; His Son died and because the Son is infinite, therefore he bears our total guilt. We do not need to bear our guilt, nor do we even have to merit the merit of Christ. He does it all. So in one way it is the easiest religion in the world.

Devotional

MIKA EDMONDSON

This question deals with how believers come to faith and so receive the salvation purchased by Christ. It’s a question best asked in retrospect, as we look back over our lives and ask, “How did I, a fallen sinner, come to love Jesus and believe his gospel where so many others have not?”

In order to understand the magnitude of this, you have to under- stand that “the word of the cross is folly to those who are perishing” (1 Cor. 1:18). Although we can intellectually comprehend the facts of the gospel, apart from the gracious intervention of God, we would reject it as folly. But the catechism reminds us that God does intervene. The Holy Spirit gives new life to sinners who were otherwise “dead in trespasses and sins” (Eph. 2:1). As the gospel is preached, the Holy Spirit creates faith in our hearts so that we embrace the risen and reigning Christ as he presents himself through the gospel. Even faith (our obedient response to the gospel) is a gracious gift of God. This amazing truth has huge implications for how we view our salvation, the Christian life, and worship.

First, it confirms that our salvation is truly all of grace. None of us can boast that we’re saved because we made the most of the salvation offered to us. We certainly aren’t saved because we had enough moral and spiritual sense in and of ourselves to believe the gospel or because we were catechized so well (although that is important). No, we are saved only because, in his divine compassion, the risen Christ gave us the spiritual sight to believe the gospel. By his Holy Spirit, Jesus tilled the rocky soil of our hearts so that as the seed of the gospel was sown, it would bring forth the fruit of faith and repentance. If we believe the gospel, we should praise God for giving us the grace to believe it, for he is the only One who made the difference for us. Therefore, the Christian life must be marked by gratitude and humility. In and of ourselves, we are no better than our non-Christian neighbors. The only difference is that something (or, rather, someone) absolutely wonderful has come into our lives and changed everything.

Finally, knowing that our faith is a gift of God changes how we view public worship, particularly the preaching of the gospel. Through gospel proclamation, the risen Christ presents himself in saving power and transforms people for eternity. Eternal life does not begin when Christ returns; eternal life begins today as the Holy Spirit brings that life to us through the gospel, the power of God unto salvation. As we sit in our pews hearing the gospel, we are not just listening to a religious lecture. The greatest power in all the world is at work bringing new life to sinners. Heaven is coming to earth, a glorious “not yet” is breaking into the “here and now.” Public worship is the center of God’s redemptive action until Christ’s return when the world will behold him. Until that time, we behold him by faith, week by week, as we gather together in his name to worship him and hear his Word. And by the Holy Spirit, we are progressively being transformed in a way that will last for eternity.

Prayer

Holy Spirit, you sought us when we could not seek you because we were dead in our trespasses and sins. You are the giver of our faith; none of us would believe apart from your regenerating grace, by which you make hearts of stone into hearts of flesh. Let us put aside all boasting in light of your undeserved mercy. Amen.

问题34：既然我们是单单靠着恩典、借着基督得救，那么我们还必须行善、遵守神的话吗？
答：是的，因为基督用祂的宝血救赎了我们，也用祂的灵更新了我们，这样我们的生活才能表明对神的爱和感恩，以便我们透过果子得着信心的确据；而且这样，我们就能通过敬虔的行为赢得别人归向基督。
儿童版：是的，这样我们的生活才能表明对神的爱和感恩；而且这样，我们就能通过敬虔的行为赢得别人归向基督。

Question 34: Since We Are Redeemed by Grace Alone, Through Christ Alone, Must We Still Do Good Works and Obey God’s Word?
Answer: Yes, because Christ, having redeemed us by his blood, also renews us by his Spirit; so that our lives may show love and gratitude to God; so that we may be assured of our faith by the fruits; and so that by our godly behavior others may be won to Christ.
For Kids: Yes, so that our lives may show love and gratitude to God; and so that by our godly behavior others may be won to Christ.

歌谱 Lead Sheet

经文

《彼得前书》2 章9 节至12 节：

　　惟有你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民，要叫你们宣扬那召你们出黑暗、入奇妙光明者的美德。

你们从前算不得子民，
现在却作了神的子民；
从前未曾蒙怜恤，
现在却蒙了怜恤。

　　亲爱的弟兄啊，你们是客旅，是寄居的。我劝你们要禁戒肉体的私欲，这私欲是与灵魂争战的。你们在外邦人中，应当品行端正，叫那些毁谤你们是作恶的，因看见你们的好行为，便在鉴察的日子归荣耀给神。

注解

司布真

　　亲爱的朋友们，基督徒必定有好行为，但这不是救恩的根，而是果实。好行为不是信徒的得救之路，而是表明他已经走在了得救的路上。好树会结好果子。所以，如果神使我们的本性变好了，我们所结的果子也会是好的；但如果果子不好，那是因为这棵树本来就不好。在基督里新造的人会想要脱离一切的罪。我们会犯罪，但我们不爱罪。令人悲伤的是，罪有时会胜过我们，而且自己犯罪后的那种感觉就像死了一般；尽管如此，罪却不能辖制我们，因我们不在律法之下，乃在恩典之下；所以我们要攻克它，并且得胜。

默想

里根·邓肯

　　如果救恩是唯靠恩典，唯借信心，唯在基督里的；如果我们得救、被赦免、蒙神接纳，不是基于我们的善行，也不是我们应得的，而是单单凭借耶稣为我们所成就的得到的。那么，基督徒生命中还需要顺服与行善吗？圣经给了我们明确的答案：是的。

　　首先，救恩使我们不只是免于罪的惩罚，还脱离了罪的权势。借着耶稣基督所成就的救恩，我们不只是已被赦免，我们也被改变，在耶稣基督里成为新造的人。祂在我们的生命中，将我们从罪的捆绑中释放了。但因恩典得到救恩并不意味着基督徒就不需要再改变了。因着神使圣灵在我们里面工作，所以，基督徒的生命不断地成长和改变就成了可能。

　　在基督徒的生命中要顺服神的话语，那么律法在其中的角色是什么呢？就是感恩、确据与见证。
在基督徒的生命中，我们所有的顺服，都是以感恩回应上帝在耶稣基督里对我们的施恩。还记得保罗在《以弗所书》2章说了些什么吗？祂说：「你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的，也不是出于行为，免得有人自夸。我们原是祂的工作，在基督耶稣里造成的，为要叫我们行善，就是神所预备叫我们行的。」（弗2:8-10）听清保罗说的了吗？祂并没有说，通过善行得救。事实上，祂特别排除了这一点。但祂说我们得救，是为了叫我们行善。是为了善行。所以基督徒生命中的善工，并不是为了拯救我们，或者让神爱我们，而是为了把我们的感谢呈给神，回应祂在耶稣基督里对我们的爱，以及在耶稣基督里白白赐给我们的救恩。我们对神话语一切的顺服都是为了表达对祂的感恩。

　　顺服同时也是救恩的确据。在保罗给帖撒罗尼迦的第一封书信，1 章3 节至5 节中，保罗向他们说，我知道你们是蒙神拣选的。这样说是很大胆的。你如何知道这人是神所拣选的？保罗在第三节对帖撒罗尼迦人说：「你们因信心所作的工夫，因爱心所受的劳苦，因盼望我们主耶稣基督所存的忍耐。」他其实是在说，「我看见了你们因信，圣灵在你们生命中工作，我由此而知，你们是神的孩子。」而在第五节，他解释了他们的确据是什么。看到神在我们里面工作，改变我们，我们就有了得救的确据，这体现在我们顺服神的命令上。

　　但主在基督徒生命中的工作，除了善行与顺服外，还有第三种方式，那就是个人的见证。我们遵守神的话，我们行善，我们就荣耀了我们的天父。而那些看到我们如此行的人，他们也会归荣耀给天父。彼得在他的书信中解释道，神要我们活出敬虔的生命，静静地展示在世人面前，所以当世人看到我们的好行为，就归荣耀给爱我们、施恩拯救我们的天父。（参彼前2:12）

　　因此，我们蒙恩得救，我们得以活在喜乐地行善与顺服神的生活中。行善不是为了让神爱我们，而是因为神已经爱了我们。我们要像祂的儿子一样说：「我的食物就是遵行差我来者的旨意。」（约4:34）

祷告

　　天父，祢已经救我们脱离罪恶。求祢不要让我们继续陷在罪里，仿佛我们仍是它的奴隶。祢给我们的命令就是生命之道。让我们珍爱这些命令。愿所有认识我们的人，因看到我们的好行为就归荣耀给祢。阿们。

Scripture

1 PETER 2:9–12

But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation.

Commentary

CHARLES HADDON SPURGEON

So, then, dear friends, these good works must be in the Christian. They are not the root, but the fruit of his salvation. They are not the way of the believer’s salvation; they are his walk in the way of salvation. Where there is healthy life in a tree, the tree will bear fruit according to its kind; so, if God has made our nature good, the fruit will be good. But if the fruit be evil, it is because the tree is what it always was—an evil tree. The desire of men created anew in Christ is to be rid of every sin. We do sin, but we do not love sin. Sin gets power over us sometimes to our sorrow, but it is a kind of death to us to feel that we have gone into sin; yet it shall not have dominion over us, for we are not under the law, but under grace; and therefore we shall conquer it, and get the victory.

Devotional

LIGON DUNCAN

If salvation is by grace alone, through faith alone, in Christ alone—if we are saved and forgiven and accepted based not on our good works, not on our deserving, but on what Jesus has done for us—is there still a place for good works and obedience in the Christian life? The Bible gives an emphatic answer: yes.

First, there’s a place for good works because, in salvation, we’re saved not only from the penalty of sin, but also the power of sin. In salvation, through the work of Jesus Christ, we not only find forgive- ness, but we also find transformation. We are made new creations in Jesus Christ. He liberates us from the dominion of sin in our life. And so, salvation by grace does not mean that change or growth is unnecessary in the Christian life. It means that change and growth are now possible by God through his Holy Spirit working in us.

So what is the role of obedience to God’s Word, of God’s law in the Christian life? Gratitude, assurance, and witness.

In the Christian life all of our obedience is an act of gratitude to God for the grace that he has shown us in Jesus Christ. Remember what Paul says in Ephesians 2: “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works” (vv. 8–10). Now, did you hear what Paul said there? He didn’t say that we were saved by good works. In fact, he explicitly excluded that. But he did say that we were saved to good works, for good works. So the role of works in the Christian life is not to save us. It’s not to get God to love us. It’s to express our gratitude to God for the prior love that he’s shown us in Jesus Christ and for the salvation that he’s freely given us in Jesus Christ. And so all of our obedience to God’s Word in the Christian life is an act of gratitude.

Second, good works done in faith also serve to assure us. In his first letter to the Thessalonians, Paul explains that he knows that they are the chosen of God (1 Thess. 1:3–5). Now that’s a striking thing to say. How would you know people are chosen of God? In verse 3, Paul speaks of the Thessalonians’ works of faith, their labor of love, and their patience of hope. He’s essentially saying, “I see the work of the Holy Spirit in your life, and that lets me know that you are the children of God.” And then he explains how that serves their own assurance (v. 5). We are given assurance in the Christian life when we see God at work in us to change us, and that’s expressed in our obeying God’s commands.

A third way that the law works in the Christian life and that good works and obedience work in the Christian life, is in the area of witness. When we obey the Word of God, when we do good works, we glorify our heavenly Father. And those who see us are given reason to glorify our heavenly Father. Peter explains that when he says that he wants us to live godly lives quietly before the world so that the world will look at us and glorify our loving heavenly Father who saved us by grace (1 Pet. 2:12).

So, though we’re saved by grace, we’re saved to a life of joyful good works and obedience. Not to get God to love us, but because God does love us, and we want to be like his Son, who said, “My food is to do the will of him who sent me” (John 4:34).

Prayer

Heavenly Father, you have saved us from sin. Let us not continue in it as if we were still enslaved to it. You have given us commands that are the path of life. Let us treasure those commands. May all who know us see our good works and glorify you because of them. Amen.

问题33：信基督的人需要通过自己的行为或其他途径来寻求拯救吗？
答：不，他们不应该这样做，因为得救所需的一切都在基督里。借着善行来寻求救恩，就等于否认基督是唯一的救赎主和救主。
儿童版：不，因为得救所需的一切都在基督里。

Question 33: Should Those Who Have Faith in Christ Seek Their Salvation Through Their Own Works, or Anywhere Else?
Answer: No, they should not, as everything necessary to salvation is found in Christ. To seek salvation through good works is a denial that Christ is the only Redeemer and Savior.
For Kids: No, everything necessary to salvation is found in Christ.

歌谱 Lead Sheet

经文

《加拉太书》2 章16 节：

　　既知道人称义不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义，因为凡有血气的，没有一人因行律法称义。

注解

约翰·加尔文

　　我们坚持认为，无论一个人做什么样的工，祂在神面前得称为义都单单是基于神无偿的怜悯；神不看人自己的功劳，而是将基督的义加在人身上，仿佛这义是这个人自己的一般。神在基督里无偿地接纳祂，这就是我们所说的因信称义，也就是一个人失去了所有对自己功劳的信心，转而相信祂得以被神接纳，是单单基于祂里面从基督而来的义。几乎在每个时代，这一点都令当时的世界误入歧途：人虽有一定的缺点，但借着善工，仍可在某种程度上配得神的恩惠……不！神使我们与祂和好不是基于我们的功劳，而单单是因着基督才无偿地接纳我们做祂的孩子，我们就不再是忿怒之子了。如果神看我们的行为，祂就找不到爱我们的理由。所以祂必须除去我们的罪，将唯一可以通过祂审查的基督的顺服加在我们身上，并因着基督的美德称我们为义。这是圣经中明确的、一致的教义，就如保罗所说：「有律法和先知为证」（罗3:21）。

默想

提摩太·凯勒

　　你若把信心和行为混为一谈，你这样说：「我信耶稣为我所成就的大工，但还要再添加些什么，不然我就没有得救。」那么，其实你所要表达的是，真正有效的、真正关键的、真正拯救你的，不是耶稣所成就的工，而是你加上去的那些，那你就成了自己的救主。

　　这个比喻可以帮助我们理解：A 先生和B 先生是好朋友，A 先生问B 先生愿不愿意帮祂做个柜子，因为B 先生是个好木匠。因此B 先生心想，我要做个好的、完美的柜子。因此祂很努力做工，不断修饰细节，抛光到极致完美。然后祂带A先生到工作室来看，A 先生拿起砂纸说：「这里我想再帮忙打磨一下。」B 先生说，「不可以，这已经完工了，这是完美的。你加上什么都是一种破坏。」
耶稣基督的工也是这样，祂死的时候说：「成了！」没有什么可以添加了，已经是完美了。你添加什么都是在毁坏，祂已经做好了，但如果你还要加上其他的，你加的这个东西，就变成了你得救的基础。这样，你就成了自己的救主。

　　新教改革宗人士基于圣经，强烈反对在信心中掺杂行为；他们认为称义、成圣和救赎必须唯独借着信心。这些教义我不必再提。对我个人来讲，若不是唯独靠着信心我就无法生活。靠自己，没有盼望，除非我每天起来，心中有坚如磐石般的确据。

「我心所望别无根基，
唯主宝血并主公义。
除此之外虚空无凭，
我独靠主耶稣圣名。」

　　这就是我唯一的盼望。

祷告

　　独一的神，求祢不要让我们信靠善工或让我们觉得善工是我们得救的根基。让我们以全心信靠来荣耀祢的恩典，祢是我们救恩的创始成终者，让我们将生命系于祢恩典的应许之上。阿们。

Scripture

GALATIANS 2:16

Yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.

Commentary

JOHN CALVIN

We maintain that of whatever kind a man’s work may be, he is regarded as righteous before God simply on the ground of gratuitous mercy; because God, without any respect to works, freely adopts him in Christ, by imputing the righteousness of Christ to him as if it were his own. This we call the righteousness of faith, that is when a man, empty and drained of all confidence in works, feels convinced that the only ground of his acceptance with God is a righteousness which is wanting in himself, and is borrowed from Christ. The point on which the world goes astray (for this error has prevailed in almost every age), is in imagining that man, however partially defective he may be, still in some degree merits the favour of God by works. . . . God reconciles us to himself, from regard not to our works but to Christ alone, and by gratuitous adoption makes us his own children instead of children of wrath. So long as God regards our works, he finds no reason why he ought to love us. Wherefore it is necessary that he should bury our sins, impute to us the obedience of Christ which alone can stand his scrutiny, and adopt us as righteous through his merits. This is the clear and uniform doctrine of Scripture, “witnessed,” as Paul says, “by the law and the prophets” (Rom. 3:21).

Devotional

TIMOTHY KELLER

If you mix faith and works, if you say, “Yes, I have to have faith in what Jesus has done for me, but I also have to add this or this or this, or I’m not saved,” then you’re saying that what actually saves you is not what Jesus has done, but what you add. It makes you your own savior.

This illustration might help. Mr. A asked Mr. B to make him a wooden cabinet because Mr. B was a great cabinetmaker. Mr. B and Mr. A were friends, and therefore Mr. B said, “Well, I better make this really good . . . perfect.” So he worked and worked and worked on the cabinet till he got it to the place where it had been buffed and polished to perfection. He brought Mr. A into the workshop to see it, and Mr. A picked up a piece of sandpaper and said, “Let me just add one little stroke.” Mr. B said, “No! It is finished. It’s perfect. And there’s no way to add to it without subtracting from it.”

It’s the same with Jesus Christ’s work. Because when Jesus died, he said, “It is finished.” There is nothing else to add to it. It’s perfect. And if you add to it, you subtract from it. If you say, “He did this but I have to add this,” anything you add becomes the real basis of your salvation and makes you your own savior.

The Protestant Reformers made strong biblical arguments that you cannot mix faith and works, that justification and righteousness and salvation must be through faith alone. I won’t make any more of those arguments; I’ll just say this: Personally, I couldn’t live if that wasn’t the case. I don’t have any hope unless I can get up every day and stand on the bedrock knowledge that

My hope is built on nothing less
than Jesus’ blood and righteousness.
I dare not trust the sweetest frame
but wholly lean on Jesus’ name.

That’s my only hope.

Prayer

One and Only God, keep us from trusting in good works or living in such a way that we imply they are the grounds of our salvation. Let us glorify your grace by leaning our whole weight upon it, staking our lives on the promise that you are the beginning and the end of our salvation. Amen.

问题32：称义和成圣是什么意思？
答：称义是指借着基督为我们死和复活，使我们在神面前被称为义；成圣是指借着圣灵在我们里面的工作，使我们的义逐渐成长。
儿童版：称义是指我们在神面前被称为义；成圣是指我们的义得以逐渐成长。

Question 32: What Do Justification and Sanctification Mean?
Answer: Justification means our declared righteousness before God, made possible by Christ’s death and resurrection for us. Sanctification means our gradual, growing righteousness, made possible by the Spirit’s work in us.
For Kids: Justification means our declared righteousness before God. Sanctification means our gradual, growing righteousness.

歌谱 Lead Sheet

经文

《彼得前书》1 章1 节至2 节：

　　耶稣基督的使徒彼得写信给那分散在……就是照父神的先见被拣选，藉着圣灵得成圣洁，以致顺服耶稣基督，又蒙祂血所洒的人。愿恩惠、平安多多地加给你们！

注解

亚伯拉罕·布斯

　　虽然称义和成圣都是恩典的祝福，是不可分割的，但神在其中的作为却截然不同，两者在各方面都有很大的差异。或许可以这样解释：称义代表法律意义上的人，是恩典一次性的工作，终止于本质的改变，即免受刑罚和享有生命权；成圣代表肉体意义上的人，是恩典持续性的工作，终止于真实的改变，即习惯和行为的改变。称义是因着我们所没有的公义，成圣则是借着我们里面从基督而来的圣洁。一个是因，一个是果。称义是以基督为祭司，注重罪的问题；成圣是以祂为君王，被祂所支配。前者剥夺的是咒诅的权势，后者剥夺了罪的支配权。称义是即时完成的，而成圣是逐步完善的。

默想

约翰·派博

　　「称义」是神的主动之工，借此称我们为义、完全或完美。因为，唯独借着信心我们与耶稣基督联合了，而祂是完全的、公义的。所以，「称义」是在神面前的合法地位，唯独借着信心在灵里与耶稣联合。你不能靠着行为或努力得着这地位，神宣告你是完全的，是因为你与基督的联合，这是唯独借着信心才会发生的事。

　　「成圣」也是神的主动之工，借着祂的圣灵和道一点一滴地改变你。有时是大幅度的改变，使你成为祂独生爱子的样式。所以我们在行为上会越来越公义，真实的在成圣过程中胜过自己的不完全。
「称义」与「成圣」的关系是什么？这是一个关键性的问题。关键的经文是——我爱这节经文——《希伯来书》10 章的14节：「因为祂一次献祭，（基督）便叫那得以成圣的人永远完全。」想一下这是什么意思，永远完全的是谁？已经完全，已经做成了，已经永远完全了，就是那得以成圣的人。被认可，成为圣洁，祂使你成为完全圣洁。是谁？这个「你」是谁？就是那得以成圣的人。也就是说，你在神面前成为圣洁、完美、公义的确据，就是你借着信，已经得以成圣了。我知道听起来有点矛盾，但这就是基督徒生命的关键所在。

　　或者这样说，你每天有能力和自己的罪、软弱争战，就是你已经完全的确据。你若把它反过来这样想：「神要我成为完全，我要在行为上完全，神看了说我做得不错，然后视我为完全。」不，实际上正好完全相反！我们得以完全是因为基督，我们信祂在十字架上所成就的，祂是一生完全的人。我们信祂，借着这信心，神使我们与基督联合。祂的完全现在成为我们的完全，因此我们在基督里已经是完全的了。而我们已经完全的证据，就是我们恨恶自己的罪。我们每天借着信，借着祂的应许，为要胜过自己的不完全而争战。

　　所以我要强调的是：请不要弄反了。因为全世界都弄反了，其他宗教也都弄反了，想要借着我们所行的、我们的努力，去胜过不完全，来取悦神，你做不到的。神认我们为可被接纳的，接纳我们成为祂的儿女，算我们为义。因这样的义，我们要用一辈子来成为我们已经成为的样子。这个名下，那么我们都需要去了解三位一体的实质。三位一体之所以很重要，是因为上帝很重要。

祷告

　　我们的救主和生命的主，祢已经做成使我们称义的工。祢也开始了使我们成圣的工，我们深信祢会带领我们完成。求祢日日更新我们，让我们能有祢的样式，遵行祢的道。阿们。

Scripture

1 PETER 1:1–2

To those who are elect exiles . . . according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.

Commentary

ABRAHAM BOOTH

Though justification and sanctification are both blessings of grace, and though they are inseparable, yet they are distinct acts of God; and there is, in various respects, a wide difference between them. The distinction may be thus expressed—justification respects the person in a legal sense, is a single act of grace, and terminates in a relative change; that is, a freedom from punishment, and a right to life; sanctification regards him in a physical sense, is a continual work of grace, and terminates in a real change, as to the quality both of habits and actions. The former is by a righteousness without us; the latter is by holiness wrought in us. That precedes as a cause; this follows as an effect. Justification is by Christ as a priest, and has regard to the guilt of sin; sanctification is by him as a king, and refers to its dominion. The former deprives of its damning power, the latter of its reigning power. Justification is instantaneous and complete in all its subjects; sanctification is progressive and perfecting by degrees.

Devotional

JOHN PIPER

Justification is the act of God by which he declares us to be just or righteous or perfect because by faith alone we have been united to Jesus Christ, who is perfect, who is just, who is righteous. So, justification is a legal standing before God, owing to a spiritual union with Jesus, which is owing to faith alone. You don’t work yourself into or perform your way into this standing with God. He declares you to be perfect because of your union with Christ, and that happens by faith alone.

Sanctification is the act of God by which he, through his Spirit and his Word, is conforming you little by little—or in big steps—into the image of his Son. So we are really becoming in our behavior righteous, really overcoming imperfections in our sanctification.

Now here’s the key question: How do these two relate to each other? The key verse is Hebrews 10:14: “By a single offering, [Christ] has perfected for all time those who are being sanctified.” Think of what that says. Who has been perfected for all time? Has been. It’s done. Has been perfected for all time. Those who are being perfected. Being sanctified. Being made holy. He has made you perfectly holy. Who? The ones who are becoming holy. Which means that the evidence that you stand holy or perfect or just before God is that you are by faith becoming holy. Sounds kind of paradoxical, I know. But it’s the key to the Christian life.

Another way to say it is like this: The power by which you daily strive to overcome the imperfections in your life is the confidence that you’re already perfect. If you get these switched around, if you think, “Okay, God demands perfection; I’ve got to become in my behavior perfect, and then God will look at me and say, ‘He’s doing pretty good; we’ll let him be perfect or count him to be perfect.’” It’s just the opposite. Because of Christ, we believe in him and what he did on the cross and his perfect life. We believe in him, and by that faith, God unites us to Christ. His perfection is counted as ours. And the evidence that we stand perfected in Christ is that we hate our sin, and we daily, by faith in his promises, strive to overcome the imperfections that exist.

So my exhortation would simply be, please don’t get these backward. The whole world gets it all backward. Other religions get it all backward, where our works and our efforts to overcome imperfections might make us pleasing to God. You never can get there that way. God reckons us as acceptable, makes us his children, counts us as righteous; and because of that righteousness we then spend a lifetime becoming what we already are.

Prayer

Our Savior and Lord, you have completed the work of our justification. You have begun the work of our sanctification, and we trust that you will carry us through to its completion. Transform us day by day into your likeness, conforming us to your ways. Amen.

问题31：真信心是相信什么？
答：福音中教导我们的一切。《使徒信经》对我们信仰的告白如下：我信上帝，全能的父，创造天地的主；我信我主耶稣基督，上帝独生的儿子；因圣灵感孕，由童贞女马利亚所生；在本丢彼拉多手下受难；被钉于十字架，受死，埋葬；降在阴间，第三天从死人中复活；升天，坐在全能父上帝的右边；将来必从那里降临，审判活人死人；我信圣灵；我信圣而公的教会；我信圣徒相通；我信罪得赦免；我信身体复活；我信永生。
儿童版：我信上帝，全能的父，创造天地的主；我信我主耶稣基督，上帝独生的儿子；因圣灵感孕，由童贞女马利亚所生；在本丢彼拉多手下受难；被钉于十字架，受死，埋葬；降在阴间，第三天从死人中复活；升天，坐在全能父上帝的右边；将来必从那里降临，审判活人死人；我信圣灵；我信圣而公的教会；我信圣徒相通；我信罪得赦免；我信身体复活；我信永生。

Question 31: What Do We Believe by True Faith?
Answer: Everything taught to us in the gospel. The Apostles’ Creed expresses what we believe in these words: We believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ his only Son our Lord, who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day he rose again from the dead. He ascended into heaven, and is seated at the right hand of God the Father Almighty; from there he will come to judge the living and the dead. We believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.
For Kids: We believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ his only Son our Lord, who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day he rose again from the dead. He ascended into heaven, and is seated at the right hand of God the Father Almighty; from there he will come to judge the living and the dead. We believe in the Holy Spirit, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting.

歌谱 Lead Sheet

经文

《犹大书》1 章3 节：

　　亲爱的弟兄啊，我想尽心写信给你们，论我们同得救恩的时候，就不得不写信劝你们，要为从前一次交付圣徒的真道竭力的争辩。

注解

约翰·卫斯理

　　什么是信仰？信仰不是一个观点，也不是一种表述形式；信仰不是若干观点的集合，无论它们多么的正确。一连串的观点并不是基督教信仰，就像一串珠子也不能代表基督徒的圣洁。信仰不是认同某个或某些观点。一个人可以认同三个，或二十三个信条：他可以认同全部新旧约（至少照他所理解的），却根本没有基督教信仰。

　　「基督教信仰」是存在于心里的有关神的确据或信念，即相信神已经借着祂的儿子与我和好；与此密不可分的是对神的信心：在一切事上，尤其在那些无形、永恒的美好事物上相信这位满有恩典，已经与我们和好的父。因此，从基督徒的角度来说，相信就是在永恒的光中行走，就是对至高者已经借着祂的爱子与我和好有清楚的看见和信心。

默想

唐·卡森

　　「我信上帝，全能的父，创造天地的主」，这就是公认的《使徒信经》的开头。严格来讲，这并不是使徒们写的，这是在二世纪才出现的。「使徒信经」的意思，不是使徒亲口陈述，但总结了使徒的教义，以归纳的方式反映新约的教义，是早期的基督教信仰告白。因为它在很早就被广泛地使用，并且跨越了全世界基督教各宗各派，成了少有的、联合基督徒的共同信念。

　　你若细心看、慢慢读，你会发现其中提到了圣父、圣子、圣灵、创造、童贞女的感孕、基督降临、死里复活、基督徒是什么样的人、什么是圣灵在我们心中运行，等等。语言非常精简，成千上万的基督徒都会背诵，或在主日背诵，或在个人灵修时使用。

　　我们必须记住一件重要的事，信条，从某种程度上来讲，是在那个时代中所形成的。不是因为圣经改变了，而是随着时间的推移，我们对圣经所问的问题会改变。比如在十六世纪宗教改革时期，也形成了其他的信经，所问所答也略有不同，但全世界基督徒都接受《使徒信经》，这是因为它在很多重要教义产生分歧之前就已经形成了。在这个框架下，它用很精简的几句话浓缩了福音。这是在二世纪的一种尝试，试图总结我们所读到的内容，比如在《哥林多前书》15 章开头的经文，那也是极其简洁的信条。保罗问福音是什么？第一，就是基督照圣经所说，为我们的罪死了，再加上其他部分不断地增补，就成了好消息，就是福音的内容。在这个框架中，神在日期满足之时，差遣爱子，死在十架上，并从死里复活，使一些人成为属祂的人。保罗称这些人是新造的人。

　　当你在主日参加公共崇拜，背诵《使徒信经》时，你要记得在这背后，是两千年的基督教历史。这信经跨文化、空间、时间，将基督徒连结在一起，所以基督徒能够在一起宣告：「我信上帝，全能的父，创造天地的主。」

祷告

　　造天地的主，求祢让这惊人的信仰告白成为我们鲜活的生命。不要让我们将神学真理与祢在时间、空间上的救赎历史割裂开来。不要让我们选择放弃，而是让我们的生命安息在祢使死人复活的真理之上。阿们。

Scripture

JUDE 3

I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints.

Commentary

JOHN WESLEY

But what is faith? Not an opinion, no more than it is a form of words; not any number of opinions put together, be they ever so true. A string of opinions is no more Christian faith, than a string of beads is Christian holiness. It is not an assent to any opinion, or any number of opinions. A man may assent to three, or three-and-twenty creeds: he may assent to all the Old and New Testament (at least, as far as he understands them) and yet have no Christian faith at all.

. . . Christian faith . . . is a divine evidence or conviction wrought in the heart, that God is reconciled to me through his Son; inseparably joined with a confidence in him, as a gracious reconciled Father, as for all things, so especially for all those good things which are invisible and eternal. To believe (in the Christian sense) is, then, to walk in the light of eternity; and to have a clear sight of, and confidence in, the Most High, reconciled to me through the Son of his love.

Devotional

D. A. CARSON

“We believe in God the Father Almighty, Maker of heaven and earth.” So begins what is universally called the Apostles’ Creed. Strictly speaking, it was not formulated by the apostles. It emerged in the second century. But it is called the Apostles’ Creed because the summary of what is given in the creed reflects the doctrine of the apostles, the doctrine of the New Testament in summary form. It’s an early Christian confession. But it is so early, and has been used so widely across Christian denominations all around the world, that it is one of the rare things that unites all Christians in common belief.

If you read it through carefully and slowly, you’ll see there’s explicit mention of the Father and of the Son and of the Holy Spirit, of creation, the virgin birth, the coming of Christ, his rising from the dead, who Christians are, what it means to have the Holy Spirit working within us, and so forth, all in very brief compass in words that millions and millions of Christians have either memorized or recite every Sunday or sometimes use as part of their private devotions.

It’s important to remember that creeds are shaped, at least in part, by the era in which they are formulated, not because the Bible changes, but because the questions that we ask of the Bible change just a wee bit from time to time. Other creedal statements, for example, that were made at the time of the Reformation in the sixteenth century ask and answer slightly different questions. But the Apostles’ Creed is regularly said by Christians all around the world because it was written so early that it was used before a lot of the later important doctrinal divisions set in. And within this framework, it very ably summarizes the gospel in just a few sentences. In some ways it is a kind of second-century attempt to recapitulate what we read, for example, in the opening verses of 1 Corinthians 15, which itself is a very simple creed. What is the gospel? Paul asks. Well, first, Christ died for our sins according to the Scriptures, and then various things are added and added and added until we have a summary of the great good news and its content—that God in the fullness of time sent forth his Son to die on the cross, rise from the dead, and bring to himself a vast number of the people that Paul calls the new humanity.

So when you gather for public worship on the Lord’s Day and recite the creed, remember that behind the mere words on the page are two thousand years of Christian history. The creed serves to link Christians across cultures and languages and space and time as together we say we believe in God the Father Almighty, Maker of heaven and earth.

Prayer

Maker of Heaven and Earth, make the startling claims of our faith come alive to us. Let us not divorce theological truth from the history of your salvation, which occurred in time and space. Let us not waiver in unbelief, but rest our lives upon the truth that you raise the dead. Amen.

问题30：什么是对基督耶稣的信心？
答：对耶稣基督的信心，就是承认神在祂的话中所启示的一切真理，相信祂，接受并单单倚靠祂在福音里赐给我们的救恩。
儿童版：接受并单单倚靠祂在福音里赐给我们的救恩。

Question 30: What is Faith in Jesus Christ?
Answer: Faith in Jesus Christ is acknowledging the truth of everything that God has revealed in his Word, trusting in him, and also receiving and resting on him alone for salvation as he is offered to us in the gospel.
For Kids: Receiving and resting on him alone for salvation as he is offered to us in the gospel.

歌谱 Lead Sheet

经文

《加拉太书》2 章20 节：

　　我已经与基督同钉十字架，现在活着的不再是我，乃是基督在我里面活着；并且我如今在肉身活着，是因信神的儿子而活，祂是爱我，为我舍己。

注解

约拿单·爱德华兹

　　总的来说，我能想到的使人称义的「信心」，最好、最清晰、最完美，也最贴合圣经的定义就是：灵魂完全拥抱耶稣基督是救主的启示。拥抱是一个比喻，但我觉得它比任何正确的表达都清晰得多；它也叫相信，因为相信是灵魂拥抱一个宣告或启示的首要动作：当谈到一个启示或宣告时，我们就可以称「相信」为「拥抱」，这比爱或选择都更加贴切。如果只是谈到人，用爱就更合适。如果是谈到礼物、遗产或奖赏，则用收到或接受更为合适。

　　信心的定义可以有以下几种表达：灵魂全然接受耶稣基督是我们的救主；灵魂拥抱神启示的真理：耶稣基督是我们的救主；灵魂全然接受和仰赖神启示的真理：基督是我们的救主。

　　信心就是整个灵魂仰赖和认同这个真理，并拥抱它。要借着信心、意志和情感，使你的头脑和心灵全然臣服在这个启示之下，拥抱并持守它到底。

默想

约翰·叶慈

　　我们是否真的理解「救赎」这个词的含义，得救到底是什么意思，救赎到底在讲什么？

　　一方面，它代表得拯救，也代表被治愈、被饶恕、被接纳、被重塑而成为完整，是包含很多意思的一个重要的词。「得救」表示与神的关系恢复。神今生赐给我们生命，也赐给我们在天国中永恒的生命、永远的生命，所以救恩也有多重的意义。救恩是神的礼物，不是我们可以赚取的，很多人都误以为可以赚取救恩。不，这是神的礼物，我们无法赚取，但却是我们可以接受的。刚开始的时候，我们就要弄清楚这一点。

　　救恩可能是瞬间就临到的，就像撒该，耶稣去了祂家。耶稣说：「今天救恩到了这家」（路19:9），所以有可能就在那一刻，认出耶稣的信心带来了救恩。但救恩也必须自内而外地活出来。有一天，有一位老主教走在伦敦街上，有一位路边传道者对他说：「先生，请问你得救了吗？」他的回答值得我们深思。这位老人停下来，想了想，然后满怀感激地回答说：「是的，我已蒙拯救。我现在是得救的，我将来也会得救。」这是什么意思？他回想起他以前信靠耶稣的那一刻，在信心盼望中回转归向祂，他经历了救恩，同样，他也在表达，救恩是他活在其中的状态。这也意味着救恩是他每天都能在生活中经历到、学到的，救恩也会在我们与主同在的那天完全彰显出来。

　　当神打开我们的心眼，就是救恩的开端。我们开始意识到我们是多么的需要基督，我们误以为自己能够拯救自己，但这条路是行不通的。蒙拯救就像快溺水了一样，你知道你无法救自己，必须有人来救你，你必须放松，等待救援，如果你不会游泳，一直挣扎反而会被淹死。我们唯一对救恩的贡献就是我生来的罪性。承认自己生来就是罪人，这使我们意识到要谦卑地来到神面前，借着信心悔改自己的罪，把罪孽摆在祂面前，承认我们需要祂。这就是救恩的开始。

　　保罗在《罗马书》10 章说，凡求告主名的就必得救。信心必须是在基督里，唯有如此才能成为神的儿女，才能承受永恒的生命。这世代很多人拒绝接受这个。但耶稣说：「我就是道路、真理、生命，若不藉着我，没有人能到父那里去。」（约14:6）祂就是我们蒙拯救的道路。

　　这也是使徒们的信息。彼得在《使徒行传》4 章中说：「没有赐下别的名，我们可以靠着得救。」救恩唯有来自耶稣基督。我们是否真的理解「救赎」这个词的含义，得救到底是什么意思，救赎到底在讲什么？

　　一方面，它代表得拯救，也代表被治愈、被饶恕、被接纳、被重塑而成为完整，是包含很多意思的一个重要的词。「得救」表示与神的关系恢复。神今生赐给我们生命，也赐给我们在天国中永恒的生命、永远的生命，所以救恩也有多重的意义。救恩是神的礼物，不是我们可以赚取的，很多人都误以为可以赚取救恩。不，这是神的礼物，我们无法赚取，但却是我们可以接受的。刚开始的时候，我们就要弄清楚这一点。

　　救恩可能是瞬间就临到的，就像撒该，耶稣去了祂家。耶稣说：「今天救恩到了这家」（路19:9），所以有可能就在那一刻，认出耶稣的信心带来了救恩。但救恩也必须自内而外地活出来。有一天，有一位老主教走在伦敦街上，有一位路边传道者对他说：「先生，请问你得救了吗？」他的回答值得我们深思。这位老人停下来，想了想，然后满怀感激地回答说：「是的，我已蒙拯救。我现在是得救的，我将来也会得救。」这是什么意思？他回想起他以前信靠耶稣的那一刻，在信心盼望中回转归向祂，他经历了救恩，同样，他也在表达，救恩是他活在其中的状态。这也意味着救恩是他每天都能在生活中经历到、学到的，救恩也会在我们与主同在的那天完全彰显出来。

　　当神打开我们的心眼，就是救恩的开端。我们开始意识到我们是多么的需要基督，我们误以为自己能够拯救自己，但这条路是行不通的。蒙拯救就像快溺水了一样，你知道你无法救自己，必须有人来救你，你必须放松，等待救援，如果你不会游泳，一直挣扎反而会被淹死。我们唯一对救恩的贡献就是我生来的罪性。承认自己生来就是罪人，这使我们意识到要谦卑地来到神面前，借着信心悔改自己的罪，把罪孽摆在祂面前，承认我们需要祂。这就是救恩的开始。

　　保罗在《罗马书》10 章说，凡求告主名的就必得救。信心必须是在基督里，唯有如此才能成为神的儿女，才能承受永恒的生命。这世代很多人拒绝接受这个。但耶稣说：「我就是道路、真理、生命，若不藉着我，没有人能到父那里去。」（约14:6）祂就是我们蒙拯救的道路。

　　这也是使徒们的信息。彼得在《使徒行传》4 章中说：「没有赐下别的名，我们可以靠着得救。」救恩唯有来自耶稣基督。

祷告

　　使我们生发信心的主，我们相信祢就是祢所说的那一位。祢的话就是真理，它启示祢是我们得蒙救赎的唯一盼望。我们信祢的应许，是凭着信心，不是凭着眼见。阿们。

Scripture

GALATIANS 2:20

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Commentary

JONATHAN EDWARDS

Upon the whole, the best, and clearest, and most perfect definition of justifying faith, and most according to the Scripture, that I can think of, is this, faith is the soul’s entirely embracing the revelation of Jesus Christ as our Saviour. The word embrace is a metaphorical expression; but I think it is much clearer than any proper expression whatsoever; it is called believing, because believing is the first act of the soul in embracing a narration or revelation: and embracing, when conversant about a revelation or thing declared, is more properly called believing, than loving or choosing. If it were conversant about a person only, it would be more properly called loving. If it were conversant about a gift, an inheritance, or reward, it would more properly be called receiving or accepting.

The definition might have been expressed in these words: faith is the soul’s entirely adhering and acquiescing in the revelation of Jesus Christ as our Saviour—Or thus: faith is the soul’s embracing that truth of God, that reveals Jesus Christ as our Saviour—Or thus: faith is the soul’s entirely acquiescing in, and depending upon, the truth of God, revealing Christ as our Saviour.

It is the whole soul according and assenting to the truth, and embracing of it. There is an entire yielding of the mind and heart to the revelation, and a closing with it, and adhering to it, with the belief, and with the inclination and affection.

Devotional

JOHN YATES

Sometimes I wonder if we realize what a really big word salvation is. What does it mean to be saved? What’s the meaning of salvation?

It means safe. But it also mean healed. It means forgiven. It means adopted. It means having been made whole. It’s a big word. It means that we are restored in our relationship with God. We’ve been given life with God now, and we’ve also been given the gift of eternal life with God in heaven forever. So salvation is big. Salvation is a gift of God. It’s not something that we can earn, even though that’s the way many people feel about it. It is not something we can achieve, but something that has to be received. And we need to have that straight from the very beginning.

Salvation can come instantaneously, as it did for Zacchaeus when Jesus entered into his house. Jesus said, “Today salvation has come to this house” (Luke 19:9). It can come in a moment of realization and faith. But it is something that is lived out over the course of a lifetime. There’s a story about an old English bishop who was walking down a London street when a sidewalk evangelist said to him, “Sir, have you been saved?” The old man’s answer is significant. According to the story, he stopped and thought and then in a very gracious way said, “Yes, I have been saved. I am being saved, and I shall be saved.” What did he mean? He meant he could look back on a moment in time when he put faith in Christ and turned to him in faith and hope, and he experienced salvation. But he also meant that salvation was something he was living and experiencing more of every day. And salvation was something he was going to enter into more fully when he went to be with the Lord in the next life.

Salvation begins when God opens our eyes to begin to grasp how much we need Christ. As long as we think we can save ourselves, the way is closed off. Being saved is like being in the midst of drowning and realizing you can’t save yourself and someone has to come along and rescue you, and you just have to relax and be rescued because you’re over your head and you can’t swim and you’re going to drown otherwise. The only thing I can contribute to my salvation is my own sinful nature. It’s about coming to God with an awareness of our humble need—coming in faith, repenting of my sins, and laying out before God my sense that I need him. That’s the beginning of salvation.

Paul says in Romans 10 that everyone who calls upon the name of the Lord will be saved. We live in a time when many people reject the idea that faith in Christ is necessary in order to become a child of God and an inheritor of eternal life. And yet Jesus said, “I am the way and the truth and the life. No one comes to the Father but by me.” He is our pathway to salvation.

This was the message of the apostles. As Peter preached in Acts 4: “There is no other name by which we may be saved.” Salvation comes through Jesus Christ.

Prayer

Author of Our Faith, we believe that you are who you say you are. Your Word is truth, and it reveals you as our only hope of salvation. We believe your promises, walking by faith, not by sight. Amen.

问题29：我们怎样才能得救？
答：只能借着相信耶稣基督和祂在十字架上的代赎之死。这样，尽管我们犯了悖逆神的罪，并且仍然倾向于行恶，然而，当我们悔改并相信基督时，神就不因我们自己的任何功德，只是出于纯粹的恩典，将基督完全的义归给我们。
儿童版：只能借着相信耶稣基督和祂在十字架上的代赎之死。

Question 29: How Can We Be Saved?
Answer: Only by faith in Jesus Christ and in his substitutionary atoning death on the cross; so even though we are guilty of having disobeyed God and are still inclined to all evil, nevertheless, God, without any merit of our own but only by pure grace, imputes to us the perfect righteousness of Christ when we repent and believe in him.
For Kids: Only by faith in Jesus Christ and in his substitutionary atoning death on the cross.

歌谱 Lead Sheet

经文

《以弗所书》2 章8 节至9 节：

　　你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的；也不是出于行为，免得有人自夸。

注解

司布真

　　我们既因信称义，就得以与神和好。良心就停止了控告。如今审判是要判罪人无罪，而非控告祂。回首从前所犯下的罪，我们的心带着深深的忧伤，然而却不再惧怕有刑罚来到；因为基督已经偿清祂百姓所有的罪债，且收到了神的收据；除非神不公义，一笔债务要人偿还两次，否则，由耶稣代为受死的灵魂没有一个会下地狱。我们被开启了的心性似乎告诉我们，神一定是公义的；我们觉得一定是这样，这最初让我们感到恐惧；但奇妙的是，同样的信念，到后来竟成为我们信心与平安的支柱！如果神是公义的，我，一个罪人，若无人替代，就必要受刑罚，但耶稣替我受了刑罚；现在，如果神是公义的，我，一个在基督里的罪人，就绝不会受刑罚。一个被耶稣代赎了的灵魂绝不可能遭受律法的刑罚，除非神先改变祂自己的本性。耶稣已经等价地承受了祂百姓因为罪所当受的神的忿怒，如今信祂的人可以因着荣耀的胜利而欢呼，「谁能控告神的选民呢？」（参见罗8:33）神不能，因为祂已经算他们为义了；基督也不能，因为祂已经为他们死，又复活了。我的盼望不在于我不是一个罪人，而在于基督为了我这个罪人死；我的依靠不在于我是圣洁的，而在于我虽不洁，但祂是我的义；我的信仰不取决于我是，或将是什么，也不依赖于我的感觉或认知，而在于基督的所是，以及祂已经为我做的和正在为我做的。美丽的盼望女仆骑在正义的雄狮上，仿佛女王一般。

默想

凯文·德扬

　　《使徒行传》16 章记载说，保罗和西拉在监狱中，地大大震动，囚犯都要逃走了。那里的一个狱卒醒来后，以为囚犯都逃走了，祂就拿刀要自杀，保罗却阻止了祂。接下来这个狱卒问了一个很著名的问题：「先生，我当怎样行才可以得救？」（徒16:30）保罗给了祂最简洁、最有爱心、符合圣经、绝对是最美的答案：「当信主耶稣，你和你一家都必得救。」（徒16:31）

　　「我当怎样行才可以得救？」无论今生还是来世，再也没有比这更重要的问题了。保罗的回答为我们的要理问答做了一个精彩的总结。我们在这里看到，保罗讲到信耶稣是什么意思，哪种信心才能使人得救，神如何借着信拯救人。这里有两个关键词，第一个词是「唯独」，「唯独」在耶稣基督里的信心。说到信仰或信心的时候，人们都有自己不同的看法和见解，但「唯独」信心的意思，不是在信心之外再加上什么，不是基于我们背景的信心，不是信心加上你的出身，不是信心加上你能做的好事，不是信心加上社会公义，不是信心加上你持续的祷告，是「唯独」借着信心，而且是在耶稣基督里的信心。这信心是有对象的。

　　有很多人会自称「我是有信心、有信仰的人」，「你也要有信心啊」，但信心本身毫无价值。信心的对象才能拯救我们。一个人拥有很强烈的信心，或表现得很敬虔是没有用的，拥有神秘属灵体验也没用，而是唯独对耶稣有信心，祂是信心的对象。拯救我们的是信心的对象，信心只是工具。信心不是某种善行，然后神看见，就说：「你虽然做得不多，但你有信心，我真的很喜欢。」不是这样的。我们借着信心与基督联合，基督借以拯救我们，信心的对象才是重要的。

　　我在比较寒冷的地带长大，我们经常会去溜冰，打冰球。当你小心翼翼走到今年初结的冰上面，你会想：「这冰够不够厚？」有人会在冰面上自由地溜来溜去，他们对冰层充满了信心；也有人很害怕，小心翼翼，他们对冰层信心不足，不敢上冰。但什么能保证我们的安全呢？使人安全的不是信心的程度，当然你信心满满，就可以溜来溜去，但关键的是冰的厚度。

　　也就是你所站之地使你免于危险，而这所站之地就是耶稣基督，这就是唯独信靠基督的意思。

　　另外一个关键词在这里异常重要，这个词是「归算」，也许对你来说是新词，但这对福音和基督教信仰来说，是非常基要的。就是耶稣一生所活出来的公义，全都「归算」给我们，都算作是我们的，就好像汇款一样被划给我们了。我们所继承的义和我们自己的义是不同的。「我本身就是义人，我行公义」，这不是这里所讲的义。这里是在讲基督的义，是在我们之外的义，是因为我们借着信心与基督联合，祂的义「归算」成为我们的义。所以神能同时以公义追讨恶人的罪，并通过赦罪让恶人称义。

　　这就是《罗马书》3 章的目的，也是福音中的好消息。虽然我们依然是罪人，神却使我们称义，又能合乎公义地践行此事。不是因为祂会变魔术，好像罪不是什么大问题，把它变不见了，而是因为我们属基督，祂的义成为了我们的义。神依然公义，而我们又能被称义。

祷告

　　怜悯的主，我们放下自己的骄傲和一切的自义，以悔改和信心来到祢的面前。我们相信借着祢的死，我们已经得着生命。我们为这白白的救恩而赞美祢。阿们。

Scripture

EPHESIANS 2:8–9

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

Commentary

CHARLES HADDON SPURGEON

Being justified by faith, we have peace with God. Conscience accuses no longer. Judgment now decides for the sinner instead of against him. Memory looks back upon past sins, with deep sorrow for the sin, but yet with no dread of any penalty to come; for Christ has paid the debt of his people to the last jot and tittle, and received the divine receipt; and unless God can be so unjust as to demand double payment for one debt, no soul for whom Jesus died as a substitute can ever be cast into hell. It seems to be one of the very principles of our enlightened nature to believe that God is just; we feel that it must be so, and this gives us our terror at first; but is it not marvelous that this very same belief that God is just, becomes afterwards the pillar of our confidence and peace! If God is just, I, a sinner, alone and without a substitute, must be punished; but Jesus stands in my place and is punished for me; and now, if God is just, I, a sinner, standing in Christ, can never be punished. God must change his nature before one soul for whom Jesus was a substitute can ever by any possibility suffer the lash of the law. Therefore, Jesus having taken the place of the believer—having rendered a full equivalent to divine wrath for all that his people ought to have suffered as the result of sin, the be- liever can shout with glorious triumph, “Who shall lay anything to the charge of God’s elect?” Not God, for he has justified; not Christ, for he has died, “yes rather has risen again.” My hope does not live because I am not a sinner, but because I am a sinner for whom Christ died; my trust is not that I am holy, but that being unholy, he is my righteousness. My faith does not rest upon what I am, or shall be, or feel, or know, but in what Christ is, in what he has done, and in what he is now doing for me. On the lion of justice the fair maid of hope rides like a queen.

Devotional

KEVIN DEYOUNG

In Acts 16, Paul and Silas are in prison when a violent earthquake occurs. Prisoners are escaping, and the jailer wakes up and is abso- lutely dismayed that everyone is running off. The jailer is about to kill himself, and Paul stops him. And the jailer asks this very famous question: “Sirs, what must I do to be saved?” (v. 30). Paul gives him the short, biblical, absolutely beautiful answer: “Believe in the Lord Jesus and you will be saved, you and your household” (v. 31).

“What must I do to be saved?” There’s no more important question in this life or for the next life. The answer to our catechism question provides a wonderful summary of what it means to have faith in Christ—the sort of faith that saves—and how God saves through faith. This summary contains two key words. First is the very first word: only. Only faith in Jesus Christ. You see, it wouldn’t be terribly controversial to talk about faith. People are into faith and believing something. But it’s only faith, not faith plus something else. It’s not faith in addition to your background, faith plus your family of origin, faith plus how many good things you can do for social justice, or faith plus how often you pray. It’s only faith, and it’s faith in Jesus Christ—there is an object to it.

Many people will wax on and on about faith and belief and say, “I’m a person of faith” or “You’ve got to have faith.” But faith by itself doesn’t mean anything. It is the object of faith that saves us. It’s not being a person who has strong beliefs, who is sincere, or who has a mystical belief in spiritual things that saves us. It’s faith in Jesus Christ. He’s the object. It’s the object of our faith that saves us. Faith is only an instrument. It’s not the one good deed that God sees and says, “Well, you don’t have much going for you, but you have faith, and I really like that.” No. Faith is what joins us to Christ, and then he saves us. It’s the object that matters.

Growing up in a cold part of the country, I often went ice skating and played hockey. I might tiptoe out onto that first freeze of the year, and sort of wonder, “Is this ice thick enough?” Someone else might be on the ice zipping around skating with great freedom and having a lot of faith in the ice, while I’m gingerly tiptoeing and have just enough faith to get out on the ice. But what makes both of us secure? It’s not the level of faith, though you’d like to have the strong faith that’s zipping around there, but it’s the thickness of the ice.

It’s the object on which you’re standing that saves you. And that’s Jesus Christ. So it’s only faith in him.

The other word that is so crucial here is imputes. It is essential to the gospel and to the Christian faith that the righteous life that Christ lived is imputed to us. That means it’s reckoned to us. It’s counted to us. It’s sort of a wire transfer of funds. And there’s a difference between a righteousness that is inherent in us, infused in us, a kind of righteousness that says, “Well, look at me, I’m righteous. I do righteous things.” That’s not what this is talking about. This is talking about the righteousness of Christ that is outside of us, but because we’re joined to Jesus by faith, it gets counted as our righteousness, so that God can be both the just and the justifier of the wicked.

That’s the problem in Romans 3, and that’s the good news of the gospel—that though we are still sinners, God justifies us. And he is just to do so not because he waves a magic wand or says sin’s not a big deal (wink-wink); it’s because we belong to Christ and his righteousness is our righteousness that God can be just and we can be justified.

Prayer

Merciful One, we renounce our pride and all pretensions of self- righteousness, and we come to you in repentance and faith. We trust your death to give us life. We praise you for the gift of salvation. Amen.