作者： 微仆

问题18：神会允许我们的悖逆和拜偶像不受惩罚吗？
答：不会，每一种罪都违背了神的主权、圣洁和良善，也违背了祂公义的律法；神对我们的罪怀有公义的忿怒，并且会在今生和来世以公正的审判来惩罚这些罪。
儿童版：不，神对我们的罪怀有公义的忿怒，并将在今生和来世惩罚这些罪。

Question 18: Will God Allow Our Disobedience and Idolatry To Go Unpunished?
Answer: No, every sin is against the sovereignty, holiness, and goodness of God, and against his righteous law, and God is righteously angry with our sins and will punish them in his just judgment both in this life, and in the life to come.
For Kids: No, God is righteously angry with our sins and will punish them both in this life, and in the life to come.

歌谱 Lead Sheet

经文

《以弗所书》5 章5 节至6 节：

　　因为你们确实的知道，无论是淫乱的，是污秽的，是有贪心的，在基督和神的国里都是无分的。有贪心的，就与拜偶像的一样。不要被人虚浮的话欺哄，因这些事，神的忿怒必临到那悖逆之子。

注解

司布真

　　以有罪的为无罪是对无辜者的惩罚。想想如果盗贼做了坏事却不受罚，那么所有在伦敦的诚实人将要承受怎样的伤害和不公。如果以有罪的为无罪，那将使无辜的人受苦。因此，不是出于主观，而是出于公义的要求，神必须刑罚做了错事的我们。

默想

阿利斯泰·贝格

　　当保罗在腓力斯与土西拉的面前讲道时，祂实际上讲了三点：公义、节制、将来的审判。（参见徒24）腓力斯和土西拉的奸情并没有阻止保罗清楚地传讲神的公义，这可以说是祂传道的标志。在雅典，祂用类似的内容结束在雅典的讲道：「因为祂已经定了日子，要藉着祂所设立的人按公义审判天下」（徒17:31）。其实罪恶的事每天都在上演，大家都以为可以逍遥法外。但圣经说得很清楚，将会有审查、定罪和永远的刑罚，会有清算的日子。

　　那种认为神很仁慈，不会定罪，到最后每个人都会升天，皆大欢喜的想法，我们在圣经中找不到依据。反而保罗在《以弗所书》5 章警戒我们，警戒那些表面对耶稣有信心的人：不可以听从在保罗/ 圣经之外的其他教导，那一天会来，日期已定，那天会显明一切的公平正义，那日的判决将是终极性的审判。

祷告

　　公义的主，我们若认为自己是良善的，便是自欺。祢的忿怒是我们应得的。我们违背了祢的命令，没有全心、全意、全力地爱祢。我们只能恳求基督的义，祂担当了我们的刑罚。阿们。

Scripture

EPHESIANS 5:5–6

For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous (that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

Commentary

CHARLES HADDON SPURGEON

Not to punish the guilty were to exact the penalty of suffering from the innocent. Think what an injury and injustice would be inflicted upon all the honest men in London if the thieves were never punished for their roguery. It would be making the innocent suffer if you al- lowed the guilty to escape. God, therefore, not out of arbitrary choice, but from very necessity of rightness, must punish us for having done wrong.

Devotional

ALISTAIR BEGG

When Paul preached before Felix and Drusilla, he essentially had three points—righteousness, self-control, and the judgment to come (Acts 24). The fact that Felix and Drusilla were in an adulterous relationship did not prevent Paul from speaking very clearly about the justice of God. It was, if you like, almost a hallmark of his preaching. At the end of his address in Athens he says the same thing: “[God] has fixed a day on which he will judge the world” (Acts 17:31). The Bible makes it clear that we won’t escape detection or conviction or sentence forever. There is going to be a payday.

The idea that God is too kind ever to condemn sin and that everyone in the end will go to heaven does not actually find a basis in the Bible itself. Paul’s warning in Ephesians 5 is to those who have professed faith in Jesus, so that they will not pay attention to those who suggest other than what he’s teaching them, namely, that this day will come—a day that is fixed, a day that will be absolutely fair, and a day when the judgment rendered will be absolutely final.

Prayer

Righteous Lord, if we think that we are good, we deceive ourselves. We deserve your wrath. We have broken your commands, and we have not loved you with our whole hearts, minds, and strength. We can only plead the righteousness of Christ and ask you to let our punishment fall on him. Amen.

问题17：什么是偶像崇拜？
答：偶像崇拜就是为了我们的希望、幸福、意义和安全而信靠受造之物，而不是造物主。
儿童版：偶像崇拜就是信靠受造之物，而不是造物主。

Question 17: What is Idolatry?
Answer: Idolatry is trusting in created things rather than the Creator for our hope and happiness, significance and security.
For Kids: Idolatry is trusting in created things rather than the Creator.

歌谱 Lead Sheet

经文

《罗马书》1 章21 节、25 节：

　　因为，他们虽然知道神，却不当作神荣耀祂，也不感谢祂。他们的思念变为虚妄，无知的心就昏暗了……他们将神的真实变为虚谎，去敬拜侍奉受造之物，不敬奉那造物的主……

注解

马丁·路德

　　什么是偶像崇拜？或者，什么是人的偶像？在每次有需要的时候，我们指望从中得到好处或者庇护，这就是「偶像」的含义……许多人认为，只要有钱、资产……，他就拥有了神和他一切所需的。人有了这些就变得自大、有安全感和骄傲，一旦缺乏或者失去就感到绝望，这就是拜偶像的证据。我再说，偶像崇拜就是心完全依赖于某些东西。

　　彻底地质问并探究你的内心，你就会发现它是不是单单只属于神。你的心是否除了神的恩惠以外别无所求，尤其当你遇到麻烦或有需要时？你的心能否放下不是从神而来的一切呢？如果是，那么你拥有了这位独一的真神。另一方面，你的心是否还另有所系？还有别的依靠？你是否希望从那里得到比神给你的更多的好处和帮助呢？当遇到问题时，你是逃向神，还是逃离祂？如果是逃离祂，那么你就有别神、有假神、有偶像。

默想

提摩太·凯勒

　　上一个要理问答提到，罪就是拒绝、忽略、悖逆神，不把神当作神，不把祂所当得的荣耀归给祂。在圣经里，对人们犯罪着墨最多的方式是偶像崇拜。偶像崇拜就是爱其他事物胜过爱耶稣基督。偶像崇拜就是为了自己的私欲，看重其他事物更胜耶稣基督，把这些事物当成你的盼望与喜乐、生命的意义与保障。除掉偶像崇拜的罪之所以如此重要，是因为它会在你的生命中，长期而且非常深入的滋长，但并非马上就能让你意识到，自己是在很明显地干犯神的律法。

　　比如说，如果财富和事业是你最重要的，成为了你的偶像，这会促使你过度工作，使你筋疲力尽，使你变得残酷，辖制你的爱心，不结圣灵的果子，破坏你的人际关系，甚至伤害你与家人的关系、和朋友的关系。所有这些事可能持续很长一段时间最终才会导致问题的发生，如撒谎、欺骗、犯奸淫。以财富为偶像崇拜确实会导致这些后果。

　　所以，你要理解的重点是：罪不只是做坏事，而且是把好的东西当作我们最终极的目标，这会败坏你的灵魂、毁坏社会，亏缺神的荣耀。

祷告

　　造我们的神，赦免我们敬拜祢所造的。我们不该盼望或信靠任何人或事物。唯有祢是自有永有、一无所缺的。愿祢成为我们的一切。阿们。

Scripture

ROMANS 1:21 AND 25

For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. . . . They exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator. . . .

Commentary

MARTIN LUTHER

What is it to have a god? Or, what is one’s god? Answer: To whatever we look for any good thing and for refuge in every need, that is what is meant by “god.” . . . Many a person imagines that he has God and everything he needs, provided he has money and property. . . . The evidence for this appears when people are arrogant, secure, and proud because of such possessions, but desperate when they lack them or lose them. I repeat, to have a god means to have something on which one’s heart depends entirely.

Question and explore your own heart thoroughly, and you will find out if it embraces God alone or not. Do you have it in your heart to expect nothing but good things from God, especially when you are in trouble and in need? And does your heart in addition give up and forsake everything that is not God? Then you have the one true God. On the other hand, is your heart attached to and does it rely on something else, from which you hope to receive more good and more help than from God? And when things go wrong, do you, instead of fleeing to Him, flee from Him? Then you have another god, a false god, an idol.

Devotional

TIMOTHY KELLER

The last catechism answer showed us that sin is rejecting, ignoring, and rebelling against God, not treating God as God, and not giving him the honor that is his due. In the Bible, the most frequently described way that human beings do that is through the sin of idolatry. Idolatry is loving anything more than Jesus Christ. Idolatry is treating anything as more important than Jesus Christ for your meaning in life, for your happiness, for your security and hope, or for your self-regard. The reason why it’s so important to understand the sin of idolatry is that it can be growing in a part of your life for a long time and get very deep without it right away leading to clear, visible, and easily seen violations of God’s law.

So, for example, if affluence and your career have become too important to you, they’ve become idols, and that can lead you to working too hard and exhaustion. It can lead you to becoming ruthless. It can block the development of a loving heart and the fruit of the Spirit. It can thin out your relationships. It can hurt your family relationships. It can hurt your friendships. And all these things can be going on for a long time before it leads to a real overt example of lying or cheating or adultery, because idolatry can lead to those things.

So what’s important to grasp is this: sin is not just doing bad things. It’s turning good things into ultimate things, because it ruins your soul, destroys community, and dishonors God.

Prayer

Creator God, forgive us for worshiping the things you have made. No person or thing should be our hope or our trust. You alone are self-existent and all sufficient. May you be our all in all. Amen.

问题16：什么是罪？
答：罪是在神所创造的世界中拒绝或忽视神，通过把神排除在生活之外来背叛祂，不活出或执行祂在律法中的要求，从而导致我们的死亡和一切受造物的崩溃。
儿童版：罪是在神所创造的世界中拒绝或忽视神，不活出或执行祂在律法中的要求。

Question 16: What is Sin?
Answer: Sin is rejecting or ignoring God in the world he created, rebelling against him by living without reference to him, not being or doing what he requires in his law—resulting in our death and the disintegration of all creation.
For Kids: Sin is rejecting or ignoring God in the world he created, not being or doing what he requires in his law.

歌谱 Lead Sheet

经文

《约翰一书》3 章4 节：

　　凡犯罪的，就是违背律法；违背律法，就是罪。

注解

章伯斯

　　罪是一种基本关系。罪不是你做错了什么，而是一种非法的存在，是故意、决然地独立于神之外。基督教的一切都以罪的活跃性和根本性为基础。其他宗教对付许多罪行，唯有圣经对付罪性。耶稣最先挑战的就是人身上罪的遗传；因为我们在传讲福音的时候常常忽视了这一点，所以福音的信息现在已经变得不再扎心，也失去了突破力。

默想

约翰·林

　　什么是罪？罪就是违背神的律法，就是没有达到祂的要求，不按照祂要求我们的方式生活，或者说，没有完全活出神造我们的目的。罪是把神排除在我们的生活之外，不以祂的心意为我们的生活准则，不把祂作为我们生命的中心。我们的生活若忽略神的本性，我们就违背了祂的律法。律法就是他对我们施恩爱护、保守我们生命最好最完善的准则。

　　我们这样想好了：如果我从悬崖跳下，我说：「我不需要地心引力，我要按着自己的规则来。」一方面你会违反特定的规则，叫做「不可从悬崖跳下」；另一方面你忽视了地心引力。在你生命中，你觉得地心引力没有任何意义和影响，也不认为它对你来说有多重要。你不会说地心引力太专制了，顺服这律是不可理喻的。你不会这样讲，因为你知道万有引力是我们生活中必须考虑的因素。当然有我们需要尊重的规则，也会有我们必须要承认的界限。你知道你若挑战地心引力，跳下悬崖会发生什么事：摔个粉身碎骨。

　　当我们不把神当作神，不理会神慈爱的律例，不荣耀祂，或者用行动表达祂在我们的生命中各方面都不重要、没影响。我们就辜负了我们被造的目的。这将会导致我们摔个粉身碎骨。

　　也许这个例子对我们会有帮助：当各星球绕一个叫太阳的中心公转时，我们的太阳系会一片祥和，但如果有些行星自行决定自己的轨道，或者有行星决定不环绕任何东西自行运转，会发生什么？死亡并解体。太阳系会分崩离析，因为行星不围绕正确的中心运行。它们没有以太阳为中心，所以带来的结果就是分崩离析，彻底地毁灭。

　　不以神为中心的生命，不仅仅带来我们的死亡并解体，也带来整个宇宙面临灭亡和瓦解。神造亚当和夏娃，成为了创造的最高峰。当他们犯罪悖逆神慈爱的律例，不只是对他们的生命有影响，也影响了整个宇宙。

　　保罗写下了「罪的工价乃是死」（罗6:23）。罪导致灭亡，但福音是耶稣基督在十架上亲尝死味，好叫我们得生命。在某个意义上，祂在十架上被击打苦待，灵魂被撕裂，使我们得以重塑为完全。祂为我们的罪而死，使我们可以活着。是祂遭受死亡和破碎，祂为我们的罪付上了代价，使我们免于死亡。

祷告

　　宇宙的主，祢所行的尽都美好。我们若偏行己路，就是在走死亡的道路。帮助我们看到罪就是毒药。求祢让祢的律法，而不是邪灵来塑造我们的思想和人生。阿们。

Scripture

1 JOHN 3:4

Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.

Commentary

OSWALD CHAMBERS

Sin is a fundamental relationship; it is not wrong doing, it is wrong being, deliberate and emphatic independence of God. The Christian religion bases everything on the positive, radical nature of sin. Other religions deal with sins; the Bible alone deals with sin. The first thing Jesus Christ faced in men was the heredity of sin, and it is because we have ignored this in our presentation of the Gospel that the message of the Gospel has lost its sting and its blasting power.

Devotional

JOHN LIN

One very important way of understanding sin is that sin is rebellion against God’s law. It’s not doing what he requires of us, not living as he has called us to live, and, therefore, never fully being who God created us to be. Sin is living without reference to God, not viewing him to be the defining reality of our lives around which our entire lives need to be centered. And when we don’t live as if God is who he is, we violate his law and all the good, loving, protecting guidelines that he’s provided to us for how to best and most fully live.

Think about it this way. If you were to walk off a cliff saying, “I don’t have to live by the law of gravity; I can live by my own rules,” you would, on the one hand, be disobeying a very specific rule and commandment—namely, “Don’t walk off a cliff.” But on the other hand, you would also not be living in reference to gravity. You would be living as if gravity were of no consequence or importance in your life. You would never say the law of gravity is arbitrary, or that it is unreasonable that you have to obey it. You would never say that, because you understand that gravity is something that we must live in reference to. Of course there are guidelines to honor and boundaries to acknowledge. You know the result of walking off a cliff and trying to break the law of gravity: death and disintegration.

When we don’t live as if God is God, when we break God’s loving law, when we fail to honor who he is, when we say or imply by our actions that he’s of no consequence or importance in this or that part of our lives, we fail to fully be the people God created us to be. And it leads to death and disintegration.

This illustration might help. Our solar system exists harmoniously when all the planets orbit the same center: the sun. If, however, the planets all decided on their own what to orbit, or if some of the planets chose not to orbit anything, what would happen? Death and disintegration. The solar system as we know it would unravel and fall apart because the planets would not be orbiting the correct center. They wouldn’t be living in reference to the sun. And therefore everything would fall apart and be destroyed.

Not living in reference to God not only leads to our personal death and disintegration; it’s the reason why the entire cosmos is subject to death and disintegration. God created Adam and Eve to be the centerpiece and the pinnacle of creation. When they sinned, their disobedience of God’s loving law not only had implications on their lives, it also had implications on the entire cosmos.

Paul writes that “the wages of sin is death” (Rom. 6:23). Sin leads to death. And yet the gospel is that Jesus Christ experienced death so that we could live. In some ways he was disintegrated on the cross, spiritually torn apart, so that we could be made whole. He died for our sin, so that we could be made alive. He experienced death and disintegration. He paid the penalty for our sin, so that we would not have to.

Prayer

Lord of the Universe, all your ways are good. We pursue the way of death when we go our own way. Help us to see sin as the poison it is. Let your law, rather than the spirit of lawlessness, shape our minds and our lives. Amen.

问题15：既然没有人能够遵行，那么律法的目的是什么？
答：使我们认识神的圣洁本性和旨意，以及我们内心的罪性和悖逆；并意识到我们需要一位救主。律法还教导并劝勉我们活出与我们救主相称的生活。
儿童版：使我们认识神的圣洁本性，以及我们内心的罪性，并意识到我们需要一位救主。

Question 15: Since No One Can Keep the Law, What Is Its Purpose?
Answer: That we may know the holy nature and will of God, and the sinful nature and disobedience of our hearts; and thus our need of a Savior. The law also teaches and exhorts us to live a life worthy of our Savior.
For Kids: That we may know the holy nature of God, and the sinful nature of our hearts; and thus our need of a Savior.

歌谱 Lead Sheet

经文

《罗马书》3 章20 节：

所以凡有血气的，没有一个因行律法能在神面前称义，因为律法本是叫人知罪。

注解

查尔斯·西缅

　　这些可怜的人以为可以单讲福音而不提律法。但我说，他们必须传讲律法，除非他们不传福音。加入了律法，过犯就会显多：正因为如此，你们要在不敬虔的会众当中宣讲律法；像喇叭一样抬高你的嗓门，告诉人们他们的过犯，借着传扬神伟大救恩中无尽的财宝和丰富，你就愈加荣耀了你尊贵的主。向那些相信因着救恩，律法已经被成全、被废弃，不再有效的人传讲律法；将他们指向名为「以马内利」的那一位，就像主耶稣自己用滴血的手握着律法，告诉他们说：「你们若爱我，就必遵守我的命令。」（约14:15）

默想

里根·邓肯

　　神的律法帮助我们认识神、认识自己、认识自己的需求，以及平安蒙福的生命样式。律法帮助我们认识神，因为律法清楚地显明了神的性情和属性，揭示了祂圣洁的旨意和祂是怎样的神。

　　保罗在《罗马书》1 章告诉我们，每个人都能分辨善恶，但律法向我们非常具体地显明了神的性情和祂自己的道德标准。道德标准不是专横武断的。神并非不讲理地让我们遵守祂的标准，祂给我们的要求也是祂自己将会做的。所有的道德都根源于神的性情。研读律法使我们看见神各种性情的彰显。神的律法也显出我们是怎样的人。我们的本性就是罪人，我们有悖逆、犯罪的倾向。比如耶稣与富有的少年人谈话，耶稣对他说：「去变卖你所有的，分给穷人」（太19:21），那少年人说，「我做不到」，就忧忧愁愁地走了。这段话是在讲什么？耶稣要所有人变卖一切吗？不。但这个例子，耶稣借着神的律法显明了这个人特定的罪。第一诫是什么？神说，除我以外，不可有别神。道成肉身的神，对这富有的少年人说，「你到底要什么？你的钱财，还是我，你的神？」富有的少年人看待钱财超过了神。所以在此，耶稣用第一条诫命来显明这个人的罪。

　　这也引到律法的第三功用：律法帮助我们明白所需要的是什么。当我们明白神是谁，我们知道我们达不到祂的道德与性情标准；当我们明白自己是什么样的人，我们知道自己内心对罪的倾向。这一切把我们推向耶稣，因为我们明白我们需要一位救主，而这位救主已成全这律法。祂全然顺服，为我们应受的刑罚付上代价，所以律法把我们推向这位救主，指向这位救主，带我们来到这位救主面前。

　　当然，律法也使我们看见，平安蒙福的生命是怎样的。很多人一想到顺服，就会立刻想到说，「我们真得这样吗？一定要行善、要顺服吗？」但耶稣对神的吩咐和旨意的态度不是这样的。耶稣常对门徒说：「我的食物就是遵行差我来者的旨意，做成祂的工。」（约4:34）祂的意思是，遵行神的律法和旨意就像在祂面前摆设丰盛的宴席。当我们借着福音信靠耶稣，我们就被拯救，律法不只指向基督，更使我们明白如何平安蒙福地生活。

　　当神在伊甸园赐给亚当和夏娃祂的命令时，祂所赐下的这些诫命是福分，显明祂对他们的爱。在伊甸园中祂爱他们，又赐福给他们，他们只要对诫命顺服就能蒙福。当我们因耶稣得拯救，与基督联合，我们行事为人就能与这福音相称，并且满有主耶稣基督的样式。因为耶稣乐意顺服神，所以神的律法显明平安蒙福的生命是怎样的，显明当我们信靠耶稣基督时，我们就能活出与福音相称的生活。

祷告

　　赐各样美善恩赐的神，祢的律法向我们显明了何为公义。虽然律法定我们有罪，但藉着律法我们能从中看到祢是何等的圣洁，祢的爱子是何等的完美。虽然我们达不到祢律法的要求，但我们愿意常常为祢的律法献上感谢和赞美，为我们拥有一位救主而欢呼。阿们。

Scripture

ROMANS 3:20

For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

Commentary

CHARLES SIMEON

These poor men think they can preach the Gospel without preaching the Law. I say, they must preach the Law, unless they do not mean to preach the Gospel. The Law entered that the offence might abound: proclaim it, I say, for this purpose among your ungodly congregations; lift up your voices like trumpets, and tell the people their transgressions, that you may glorify the more your honoured Master, in proclaiming the infinite riches and fulness of His great salvation. Preach the Law to those who believe, as finished, cancelled, dead for their salvation: point them to Immanuel as holding it in His bleeding hand, and saying to them, “If ye love me, keep my Commandments.”

Devotional

LIGON DUNCAN

The law of God helps us to know God, know ourselves, know our need, and know the life of peace and blessedness. It helps us to know God because it specifically reveals his character and his attributes, his holy will, what he’s like.

Paul tells us in Romans 1 that everyone knows right and wrong. But the law of God very specifically reveals to us God’s character and his own moral qualities. Morality is not arbitrary. God doesn’t tell us to do arbitrary things. God does not require us to do things that he is not prepared to do himself. So all morality is rooted in God’s character. And when we study the law, we see a display of God’s character.

God’s law also reveals to us ourselves, especially our sinful nature and our disobedience, our inclination to sin. For instance, when Jesus is talking to the rich young ruler, he says, “Go, sell what you possess, and give to the poor” (Matt. 19:21). And the rich young ruler essentially says to Jesus, “I can’t.” And he walks away sadly. Now what’s going on in that story? Is Jesus saying that we all have to give away all of our possessions? No. But in the case of the rich young ruler, Jesus is revealing to him by the law of God the specific nature of his own sin. What’s the first commandment? To have no other gods before me. And there, God in the flesh is saying to the rich young ruler, “What’s it going to be? Your money, your possessions, or me, God?” And the rich young ruler chooses something over God, before God.

That leads to the third thing that the law helps us with. It helps us to understand our need. When we know who God is, and we know that we don’t measure up to his morality and character, when we know who we are, and we know the sinful inclinations of our hearts, it presses us to Jesus, because we know that we have need of a Savior. And the Savior has fulfilled that law. He’s obeyed it perfectly, and he’s paid the penalty that is due to us for it. The law presses us to the Savior. It points us to the Savior. It takes us to the Savior.

Of course, the law also shows us the life of peace and blessedness. When we think about obedience, many of us immediately think, “Oh, do I have to? Do I have to do good works? Do I have to obey?” That wasn’t Jesus’s attitude toward God’s commands and God’s will. In fact, he frequently said to his disciples, “My food is to do the will of him who sent me” (John 4:34). In other words, he was saying that it was like spreading a seven-course banquet in front of him to be able to obey the law of God, the will of God. And once we’re redeemed, once we’ve trusted in Jesus Christ alone for salvation as he has offered in the gospel, the law not only is something that points us to Christ, but it also shows us how to live the life of peace and blessedness.

When God originally gave his commands to Adam and Eve in the garden, he gave those commands to them as blessings. They weren’t things upon which his love was contingent. He loved them and blessed them in the garden. And their obedience to the commands was the very sphere in which they enjoyed that blessedness. And when we are saved by Christ, when we are united to Christ, we are able to walk in a manner that is worthy of the gospel. We are to live in a manner that is like the Lord Jesus Christ. And he delighted in obeying God. And so the law of God shows us what that life of peace and blessedness is like. It shows us what it’s like to live a life worthy of the gospel once we’ve trusted in Jesus Christ.

Prayer

Giver of All Good Gifts, your law reveals to us what is just. Though it condemns us, through it we know how great is your holiness and how perfect is your Son. Though we fall short, may we always give you thanks and praise for your law and rejoice that we have a Savior. Amen.

问题14：我们原本就没有能力遵行神的律法吗？
答：不，是因为我们的始祖亚当和夏娃的悖逆，一切的受造物都堕落了；我们都生在罪和罪债之中，本性败坏，无法遵行神的律法。
儿童版：不，是因为亚当和夏娃的悖逆，我们都生在罪和罪债之中，本性败坏，无法遵行神的律法。

Question 14: Did God Create Us Unable to Keep His Law?
Answer: No, but because of the disobedience of our first parents, Adam and Eve, all of creation is fallen; we are all born in sin and guilt, corrupt in our nature and unable to keep God’s law.
For Kids: No, but because of the disobedience of Adam and Eve, we are all born in sin and guilt, and unable to keep God’s law.

歌谱 Lead Sheet

经文

《罗马书》5 章12节：

　　这就如罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪。

注解

亚伯拉罕·布斯

　　我相信，起初，神造了天地和其间数不清的一切。最后，祂造了人，使人明显高过其他受造物，并命人治理祂用大能和巧力创造的诸世界。祂按照自己的形像和样式造男造女，使他们正直、无罪、圣洁，并有能力侍奉和荣耀他们慷慨的创造主。我同样相信，这种圣洁、幸福的情形没过多久，人就在自由意志的驱使下违背了他的创造主给他的律法，并由此落入罪、沉沦和毁灭的境地。并且，因为他既是第一个自然人，也是第一个与神立约的人，是他尚未出生的后代的代表，所以他的犯
罪，使他所有的后代在他里面也都犯了罪，与他一同堕落了。他所犯的人类的头一宗罪，在他子子孙孙身上延伸，产生出败坏的本性。因此，所有人在本性上都是可怒之子，反对一切灵性的美好，倾向罪恶；所有人都死在罪中，在公义律法的咒诅之下，应受永远的刑罚。在如此复杂的苦境中，除了耶稣基督（第二个亚当）以外，别无拯救。

默想

大卫·毕思固

　　为人父母，是观察人性光景的最佳位置。比如说，我必须常常提醒鼓励我的孩子说「请」、「谢谢」，教他们与人分享，但从来不需要教导他们说「这是我的！」或拿别人的东西，互相抢玩具，这些也都不需要教。

　　这自私的冲动从何而来呢？这就是圣经能特别帮助我们的地方，因为它清楚地解释了我们与生俱来的自私。一方面，圣经说神造亚当夏娃，祂按自己的样式造他们，这意味着，他们要在受造界中反映神的良善。神造万物说「这是好的」，指着亚当夏娃说「甚好」。亚当夏娃与神有着完美的关系。他们可以爱祂，并全然的顺服。但我们知道撒但试探他们，撒谎说神并不良善、不可信，说自由在神的律法之外才能找到。当亚当夏娃相信这谎言并且付诸行动时，保罗在《罗马书》5 章中告诉我们，就像病毒进入你的身体，罪也进入了这个世界，从那一刻起，全人类都被感染了。这就是为何在我小时候，我孩子们的小时候，和他们未来的孩子们的小时候，我们都会说「这是我的」。

　　这不是说人失去了所有的良善，我们仍有神的形像，因此仍能行出一些很好很美的事情。但罪毁坏我们，使我们再也无法尽心、尽力、尽意爱并顺服神。罪感染我们的方方面面，所以我们完全生在罪孽和过犯之中，本性就是败坏的，并且无力遵守神的律法。

　　给你们举一个这些年我常用的例子。想象一头饥饿的狮子，在它面前放两个有食物的盘子。一盘是新鲜的生肉，另外一盘是煮熟的四季豆，两盘食物让狮子随便挑。因着它的本性，它总是会选择新鲜的生肉。

　　当身为人类代表的亚当犯了罪，我们也变成了罪的奴隶，所以再也没有一个人需要或者寻求神。但基督来了，祂就是第二个亚当。第一个亚当失败，第二个却得胜。第一个亚当，因他的自私和悖逆带来了死亡；第二个亚当，耶稣基督，因祂的顺服和在十架上的舍己带来了生命。

祷告

　　满有怜悯的主，我们的本性是败坏的。作为第一个亚当的儿女，你禁止什么，我们就想要什么。求你在基督（第二个亚当）里使我们重生，让我们成为一个新造的人，使我们靠着圣灵的能力遵行你的律法。阿们。

Scripture

ROMANS 5:12

Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.

Commentary

ABRAHAM BOOTH

I believe, that in the beginning God created the heavens and the earth, with all their numerous inhabitants. Last of all, and nobly conspicuous amongst the amazingly diversified productions of his almighty power and infinite skill . . . he created man, and constituted him lord of this lower world. Male and female created he them, after his own image and in his own likeness: upright, innocent, and holy; capable of serving and glorifying their bountiful Creator.

On the same warrant, I believe, that man did not long continue in these holy and happy circumstances; but, being left to the freedom of his own will, he transgressed the law which his Maker and Sovereign had given him; in consequence of which he fell into a state of guilt, depravity, and ruin. And as he was not only the natural but federal head and representative of his unborn posterity, he sinning, all his offspring sinned in him and fell with him, the guilt of his first sin being imputed, and a corrupt nature derived, to all who descend from him by natural generation. Hence it is that all men are by nature the children of wrath; averse to all that is spiritually good, and prone to evil; dead in sin, under the curse of the righteous law and obnoxious to eternal vengeance. From which state of complicated misery there is no deliverance but by Jesus Christ, the second Adam.

Devotional

DAVID BISGROVE

Being a parent is a wide-open window into the human condition. For example, I’m constantly having to remind and encourage and cajole my young children to say “please” and “thank you” and to share. But I never have to encourage them to say “mine!” or to grab things that don’t belong to them or to hoard toys from one another.

Now where does this self-centered impulse come from? The Bible is helpful here because it gives us a vocabulary to talk about why we seem to be born with this self-centered disposition. You see, we’re told that when God created Adam and Eve, he created them in his image. That means, among other things, that they reflected his goodness. God affirmed their goodness when he looked at his creation, including Adam and Eve, and said, “It is very good.” So Adam and Eve had a perfect relationship with God. They were able to love and obey him perfectly. But then we’re told that Satan tempted them with a lie that God isn’t good, that he can’t be trusted, that real freedom is found apart from God and his law. And so when Adam believed and acted on that lie, Paul tells us in Romans 5, sin entered the world the way a virus enters the body, infecting all mankind from that time on. This is why from my earliest days, and my children’s earliest days, and, in the future, their children’s earliest days, we all say, “Mine.”

Now this doesn’t mean that people are devoid of all goodness. We’re made in God’s image and therefore we’re still capable of doing good and beautiful things. But sin has corrupted our ability to love and obey God with our whole hearts, strength, and minds. Sin has infected every part of us, so that we’re all born in sin and guilt, corrupt in our nature, and unable to keep God’s law.
Consider one example. Imagine a hungry lion, and imagine putting two plates of food in front of him—one a plate of raw red meat, the other a plate of perfectly cooked string beans. The lion can choose either one, but because of his nature he’s always going to choose the red meat.

See, when Adam sinned as our representative, our nature became enslaved to sin so that we no longer want or seek God. But when Christ came, he was the second Adam, and where the first Adam failed, the second Adam succeeded. Where the first Adam brought death through his disobedience and selfishness, the second Adam, Jesus Christ, brought life through his obedience and sacrifice on the cross.

Prayer

Merciful Lord, we are corrupt in our very natures. We are sons and daughters of the first Adam who desire what you forbid. Give us a new nature through new birth in Christ, the second Adam, that we might be able to keep your law in the power of the Holy Spirit. Amen.

问题13：有人能完全地遵行神的律法吗？
答：自从堕落以来，没有任何人能够完全地遵行神的律法，反而在思想、言语和行为上一直在违背它。
儿童版：自从堕落以来，没有任何人能够完全地遵行神的律法。

Question 13: Can Anyone Keep the Law of God Perfectly?
Answer: Since the fall, no mere human has been able to keep the law of God perfectly, but consistently breaks it in thought, word, and deed.
For Kids: Since the fall, no human has been able to keep the law of God perfectly.

歌谱 Lead Sheet

经文

《罗马书》3 章10节至12节：

……没有义人，连一个也没有；
没有明白的，
没有寻求神的；
都是偏离正路，一同变为无用。
没有行善的，连一个也没有。

注解

约翰·欧文

　　正如一位旅人，在路上遇见一场猛烈的暴风雨，就立即转身躲到房子或树下避雨，但这并不会令他放弃他的旅程。所以，一旦风歇雨住，他就又回到原路，继续再往前行。人陷在罪中也是如此：律法在雷电交加的风暴中与人相遇，使他们惊慌，并阻碍他们前进；这使他们暂时偏离了原来的路线，他们会转向祈祷或改良自己的生活，以寻求庇护，逃避可能降临到他们良心上的愤怒风暴的侵袭。但他们的旅程就此停止了吗？他们的准则改变了吗？完全没有，只要风暴一结束……他们就会回到原来的道路，再次为罪效力。

　　永远不要以为与罪恶争战，将罪钉十字架，克制和征服罪会有结束的一天。罪是隐秘的。当我们以为已经彻底得胜的时候，仍有一些罪潜伏在我们看不见，也不知晓的地方。许多征服者就毁在了得胜后的粗心大意，还有很多人在大大胜过仇敌后灵里却受了伤……我们绝不可能一劳永逸地找到罪的藏身之所并将其清除净尽，我们只能无止境地追击它。

默想

里奥·舒斯特

　　神造我们是为了爱他，以他为乐，荣耀他并顺服他。人们如此行，就能繁荣兴盛。但我们这么做时为什么会很挣扎？因为堕落，我们无法如受造时那样运转，就像是一台已经受损的精密仪器。堕落是什么？神造人使他们能完全地遵守诫命，但这种能力在人类的代表，第一个亚当那里失去了，因为他选择悖逆、违抗神。他陷入罪的状态中，把我们所有人带入罪中。圣经用不同方式来描述这堕落的状态：灵性上的悖逆、瞎眼、病痛、捆绑与死亡。

　　这对我们今天有什么影响？因堕落，我们不只是在灵性上软弱，我们更是丧失了能力。我们不只是软弱，而是完全没有能力顺从神的律法并且荣耀他。我们与造物者隔离、与彼此疏远、与万物分离。在这灵性无能的状况下，我们不但无法在行为或言语上遵行神的律法，就连我们的思想、态度、动机也一样无能。就像先知耶利米说的：「人心比万物都诡诈，坏到极处，谁能识透呢？」（耶17:9）所以我们因罪，与天地的主、圣洁的神隔绝了。

　　当我们思想这一切，当然会沮丧，但这不是结局，而是开始。也正因为这个坏消息而带来了福音这个好消息，带来了生命和盼望。就算我们无法完全遵守神的诫命，却有一位代替我们完全遵守了神的诫命。耶稣存心顺服他的父以至于死，且死在十字架上。我们唯独借着信靠他就不再被定罪，不再在罪的权势和捆绑之下，而是被释放得自由了。耶稣说：「所以天父的儿子若叫你们自由，你们就真自由了。」（约8:36）我们在亚当中堕落，却借着耶稣被拯救。我们可以信靠那叫耶稣从死里复活的神，对我们施恩、动工，不会让我们失丧，直到那日，我们在荣耀中永远与主同在。我们再也不需要挣扎，在那里，我们最终会完全地、自由地顺服造我们又救赎我们的那一位。

祷告

　　圣洁的神，我们若任凭自己，我们就时刻都在干犯你的律法。我们对此无能为力，唯有在你审判的宝座前认罪。你的律法定了我们的罪，戳穿了我们的自以为义，让我们知道我们迫切需要一位救主。阿们。

Scripture

ROMANS 3:10–12

None is righteous, no, not one;
no one understands;
no one seeks for God.
All have turned aside;
together they have become worthless;
no one does good,
not even one.

Commentary

JOHN OWEN

As a traveler, in his way meeting with a violent storm of thunder and rain, immediately turns out of his way to some house or tree for his shelter; but yet this causeth him not to give over his journey; so soon as the storm is over he returns to his way and progress again. So it is with men in bondage to sin: the law meets with them in a storm of thunder and lightning from heaven, terrifies and hinders them in their way; this turns them for a season out of their course; they will run to prayer or amendment of life, for some shelter from the storm of wrath which is feared coming upon their consciences. But is their course stopped? Are their principles altered? Not at all; so soon as the storm is over . . . they return to their former course, in the service of sin again.

Never let us reckon that our work in contending against sin, in crucifying, mortifying, and subduing of it, is at an end. The place of its habitation is unsearchable; and when we may think that we have thoroughly won the field, there is still some reserve remaining that we saw not, that we knew not of. Many conquerors have been ruined by their carelessness after a victory; and many have been spiritually wounded after great successes against this enemy. . . . There is no way for us to pursue sin in its unsearchable habitation but by being endless in our pursuit.

Devotional

LEO SCHUSTER

God created us to love, enjoy, glorify, and obey him, and in so doing, flourish as human beings. Why then do we struggle so much to do that? Like an incredibly sophisticated piece of machinery that’s bro- ken, we don’t operate the way we were designed to because of the fall. What’s the fall? God created humans with the capacity to keep his law perfectly, but that was lost when the first human and representative of the human race, Adam, chose to rebel and disobey God. He fell into a condition of sin and dragged all of us with him. The Bible describes that condition in a variety of ways—spiritual rebellion, blindness, illness, bondage, and death.

How does it affect us today? As a result of the fall we’re not just spiritually impaired but incapacitated. We’re not just weak; we have no innate power to obey God’s law and glorify him. We’re estranged from our Creator, from one another, and from the rest of creation. In this spiritually disabled condition, we’re unable to obey God’s law not only in our actions and words, but even in our thoughts, attitudes, and motivations. As the prophet Jeremiah put it, “The heart is deceitful above all things, and desperately sick; who can understand it?” (17:19). And so we stand alienated and guilty before the holy God of heaven and earth.

That’s very discouraging, of course, to contemplate, but it’s not the end of the story; it’s just the beginning. It’s the bad news that stands as the backdrop for the spectacularly good news of the gospel, which brings life and hope. Though we’re unable to keep the law of God perfectly, there is One who kept the law perfectly for us. Jesus faithfully obeyed his Father, even to the point of death on the cross, so that we who trust alone in him might no longer live under the guilt, power, and bondage of sin but be set free. Jesus said, “So if the Son sets you free, you will be free indeed” (John 8:36). And though we fell in Adam, we have been raised with Christ. We’re confident that the God who raised Jesus from the dead is lovingly at work in us and won’t let us go until the day when he will bring us into his everlasting presence in glory where we will no longer struggle. There we will finally, fully, and freely obey the One who made us and redeemed us.

Prayer

Holy God, left to our own devices, we transgress your law at every turn. We have no defense, but must plead guilty before your throne of judgment. Your law condemns us and cuts through our pretensions to righteousness, convincing us that we desperately need a Savior. Amen.

问题12：上帝在第九条和第十条诫命中的要求是什么？
答：第九，我们不可撒谎或欺骗，只用爱心说诚实话。第十，我们要知足，不嫉妒任何人，不因神给别人的和给自己的有差异而心生不满。
儿童版：第九，我们不可撒谎或欺骗。第十，我们要知足，不嫉妒任何人。

Question 12: What Does God Require in the Ninth and Tenth Commandments?
Answer: Ninth, that we do not lie or deceive, but speak the truth in love. Tenth, that we are content, not envying anyone or resenting what God has given them or us.
For Kids: Ninth, that we do not lie or deceive. Tenth, that we are content, not envying anyone.

歌谱 Lead Sheet

经文

《雅各书》2 章8 节：

经上记着说：「要爱人如己。」你们若全守这至尊的律法，才是好的。

注解

约翰·布拉德福德

　　不可作假见证陷害人。最有恩慈的主，请现在就指教我这条诫命，指教我当如何用舌头向我的邻舍说话，如何谨言慎行，不要让我做虚假的见证；禁止我一切的诽谤、谎言、假意和不实。为什么？因为祢希望「互为肢体」的我们能够「各人与邻舍说实话」，并遮掩他人的软弱，用我们的口为他人的名辩护，正如我们也愿意别人维护我们的名声一样。所以，正如祢在这条诫命里禁止我口出一切的恶毒、险恶、诽谤和不实一样，也请让我的口充满各样敬虔、诚实与真实的话语……哦！这对我来说是何等美好！想想谎言所带来的伤害，想想有太多人因此而被骗，我们就不难看出这条诫命对我们的益处和你对我们的看顾了。

　　不可贪恋……哦，最有恩慈的耶和华神，祢已经教导我，为了不冒犯甚至伤害我的邻舍，我应该避免杀人、奸淫、偷盗和作假见证等行为；如今，祢又指教我们的心，要我们因着从祢话语而来的丰盛，不去贪恋邻舍的任何东西。如今我知道，如果他的房子比我的房子好，我不可以想要占为己有；如果他的妻子比我的妻子漂亮，我不可以想要得到她……我不可以想要他的牛或他的驴、他的狗，或属于他的哪怕最微小的一样东西，我都不可以想要从他那里拿走。所以，祢在前面的诫命里禁止我一切邪恶的、伤害邻舍的做法，现在祢又要我谨防对他人有任何坏的念头……使徒彼得的一段教导说得好，他说：「你们要将一切的忧虑卸给上帝，因为祂顾念你们。」（彼前5:7）这是真的，我发现它是真的：祢如此地「顾念我们」，祢也要我们「彼此相顾」。

默想

安泰博

　　《雅各书》3 章告诉我们：舌头是不止息的恶物，能如火点着我们全身。所以第九条诫命被赐给我们，就是要约束我们的舌头，用真理约束舌头，教导我们不可说谎。「谎言」这字眼在我们的文化中是不礼貌的。当你说对方在说谎，这是一个严重的侮辱，所以很多人会尽量避免使用这个字眼。有意思的是，我认为这正体现了人堕落的本性：人们既想避开这条诫命，却又需要这条诫命。

　　「不可说谎」是什么意思？为什么我们会认为「说谎」这字眼不礼貌？这很可能证明了我们正在回避真理。我们正在背离完全的美善，远离绝对的正确和彻底的美善，当这条诫命摆在我们面前时，定了我们的罪。它借着我们如何使用舌头以及舌头所带来的毁坏，暴露出人性的堕落。

　　同样，第十诫，你不可贪恋。这样很有意思，想象一下，你的心若有双手，贪婪就像心，想抓住东西、渴望东西，抱住那些不属于他的东西。圣经中的第十诫令人惊叹也很美妙，尽管这诫命讲的是内心（内心的占有欲），却也指出了这占有欲对社会所造成的影响。所以第十诫告诫我们：「不可贪恋邻舍的东西，不可贪恋人的妻子、仆婢、牛驴，并他一切所有的。」

　　第十诫为我们设下界限，帮助我们防止内心的贪念越界。我们想要越过这界限，渴望我们想要拥有的东西。我们贪恋别人所拥有的东西，贪恋邻舍的牛驴、别人的妻子，贪恋别人的财物，事实上我们的贪心危及了邻舍。我们还会越过另一条线，当我们贪恋时，实际上就是在说，上帝没有在受造界中合理地进行分配，上帝没有满足我们一切的渴望。所以我们的心堕落在罪中，企图抓住不属于他的东西，想要拥有自己所有权之外属于邻舍或上帝的东西。

　　所以这诫命对我们说话，要求我们说诚实话。不只是说诚实话，也要在爱中说诚实话，用特定的方式说诚实话。并召我们约束、束缚、管制欲望，以上帝赐给我们的事物为喜乐，以上帝在创造中所分配给我们的为满足和祝福。不在那之外寻求，不用掠夺的方式毁坏社会、毁坏文化、毁坏邻舍，不去掠夺不属于我们的东西。而这一切是从我们的心开始的。

祷告

　　真理的主，帮助我们，使我们的言行反映出祢的良善。万事祢都晓得，没有什么在祢面前是隐藏的。祢赏赐美好的礼物，祢将所有的好处都给了祢的孩子。愿我们的口诉说祢的真理，愿我们的心得满足。阿们。

Scripture

JAMES 2:8

If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well.

Commentary

JOHN BRADFORD

Thou Shalt Not Bear False Witness Against Thy Neighbour. Now dost thou, most gracious Lord, instruct me in this commandment, how I should use my tongue towards my neighbour, and behave myself concerning his name, forbidding me to bear false witness; in the which thou forbiddest me all kinds of slandering, lying, hypocrisy, and untruth. And why? Because, as “members of one body,” thou wouldest we should “speak truth one to another,” and be careful every one to cover others’ infirmity, and with our tongue defend the names of others, even as we would that others should defend ours: so that in this commandment, as thou forbiddest me all kind of evil, perilous, calumnious and untrue speaking, so dost thou command to me all kind of godly, honest, and true report and talk. . . . O how great a good thing is this unto me! If we consider the hurt that cometh by untruth, and by words wherethrough many are deceived, easily may we see a wonderful benefit and care of thee for us in this commandment.

Thou Shalt Not Covet. . . . Here, O most gracious Lord God, thou givest me the last commandment of thy law who having taught me what outward actions I shall avoid, that I do not thereby offend or undo my neighbour, as murder, adultery, theft, and false witness, now thou teachest me a rule for my heart, to order that well, from the abundance whereof all our works and words proceed, that I shall not covet any thing that is my neighbour’s. I know hereby that, if he have a fairer house than I, I may not wish for it; if he have a more beautiful wife than I, I may not desire her. . . . I may not desire to take from him his ox, nor his ass, no, not his dog, no, not the meanest thing he hath in his possession. So that, in the other commandments as thou hast forbidden all injuries and evil practice against my neighbour, so now thou chargest me to beware of thinking any evil thought against him. . . . The apostle said well, when he taught us, saying, “Cast all your care upon God, for he careth for you.” It is true, I find it true: thus thou “carest for us,” and wouldest have us to “care one for another.”

Devotional

THABITI ANYABWILE

The tongue is a restless evil. It sets the whole person on fire, James 3 tells us. And so the ninth commandment is aimed in part at bridling the tongue. It’s aimed at bridling the tongue with truth, teaching us to put off falsehood, to put off lying. In our culture, to accuse someone of telling a lie is a serious insult, so many people hesitate to even use the term. I think that this hesitancy reveals fallen man’s heart to shy away from this commandment—as well as his need of this commandment.

What does it mean that we think the command “thou shalt not lie” or the word lie is impolite? It probably indicates that in some ways we’re already shading the truth. We’re already pulling back from a full expression of what’s good, what’s right, and what’s true. And the ninth commandment convicts us of that. It points out our fallenness when it comes to our use of the tongue and the destruction that the tongue represents.

And, likewise, the tenth commandment: “Thou shalt not covet.” If you can imagine the heart having hands, coveting is like the heart grasping for things, desiring things, laying hold of things that don’t properly belong to it. What’s remarkable and beautiful about this commandment—about all of Scripture, in fact—is that even though the commandment addresses something inward (that inward grasp- ing of the heart), it also points out the social implications of that interior grasping. So we have “thou shalt not covet anything that is thy neighbor’s.” Not our neighbor’s spouse, not our neighbor’s cattle, not anything that belongs to our neighbor.

The tenth commandment sets for us a kind of boundary that protects against the way covetousness tends to cross lines. We are tempted to cross the line of desires, longing for things that aren’t properly in our possession. We cross the line of property, grasping for things that belong to another person (your neighbor’s cattle, your neighbor’s spouse). So our coveting actually, socially, does injury to our neighbor. And there’s another line that we cross. When we covet, what we’re actually saying is that God has not apportioned his creation properly because he hasn’t given us everything we desire. And so the heart, in its fallen, sinful way, grasps for things that don’t belong to it and seeks for things that actually belong on the other side of ownership—to the neighbor or to God.

These commandments speak to us, and they call us forth to truth- telling. And not just to truth-telling, but to the truth spoken in love. They call forth a bridling, a restraining, and a channeling of desire to things that are good and right. They call us to things that God has legitimately given to us for our enjoyment, and to be content in how God has distributed his blessing, how he rules his creation. They call us not to go outside of that contentment by taking things, for if we do, we destroy society, culture, and our neighbors. This is true even if the taking of what doesn’t belong to us is only a taking in heart.

Prayer

Lord of All Truth, help us to reflect your goodness in word and deed. You know all things. Nothing is hidden from you. You give good gifts and withhold no good thing from your children. May your truth be on our lips and contentment be in our hearts. Amen.

问题11：神在第六条、第七条和第八条诫命中有什么要求？
答：第六，我们不可伤害、仇恨或敌视我们的邻舍，而要忍耐、和平，甚至爱我们的仇敌。第七，无论已婚还是单身，都要杜绝不道德的性行为，纯洁、忠诚地生活，避免一切不纯洁的行为、外表、言语、思想和欲望，或任何可能导致它们的东西。第八，未经允许不拿别人的东西，也不扣留我们可能给别人的任何好处。
儿童版：第六，我们不伤害、不仇恨我们的邻舍。第七，我们的生活要纯洁、忠诚。第八，未经许多，不拿别人的东西。

Question 11: What Does God Require in the Sixth, Seventh, and Eighth Commandments?
Answer: Sixth, that we do not hurt, or hate, or be hostile to our neighbor, but be patient and peaceful, pursuing even our enemies with love. Seventh, that we abstain from sexual immorality and live purely and faithfully, whether in marriage or in single life, avoiding all impure actions, looks, words, thoughts, or desires, and whatever might lead to them. Eighth, that we do not take without permission that which belongs to someone else, nor withhold any good from someone we might benefit.
For Kids: Sixth, that we do not hurt or hate our neighbor. Seventh, that we live purely and faithfully. Eighth, that we do not take without permission that which belongs to someone else.

歌谱 Lead Sheet

经文

《罗马书》13 章9 节：

　　像那不可奸淫，不可杀人，不可偷盗，不可贪婪，或有别的诫命，都包在「爱人如己」这一句话之内了。

注解

钟马田

　　人连十诫都守不了，却大谈要遵行「登山宝训」和效法基督……如果人尚且不能守自己所理解的十诫，又如何能守得了经主耶稣诠释过的十诫呢？这就是法利赛人全部问题的所在，他们如此恨祂，并最终把祂钉死在十字架上。他们以为自己遵行了十诫和道德律，但我们的主使他们明白，并证明他们事实上并没有做到。他们称自己从未杀过人。等一下，我们的主说，那你有没有骂过弟兄是「魔利」（傻瓜的意思）？如果有，你就犯了杀人的罪。杀人不只是指实际上杀死某人，更是指你心里的苦毒和仇恨……我们记得，主对奸淫的教导也是一样。法利赛人称自己是无罪的。但等一下，我们的主说，你说你从未犯过奸淫？「只是我告诉你们：凡看见妇女就动淫念的，这人心里已经与她犯奸淫了」（太5:28）。法利赛人是有罪的，他们觊觎，他们渴望得到。你看，我们的主透过对律法的讲解让我们看到，邪恶的欲望和行为一样的可恶。在神的眼中，邪情私欲和恶行一样都应受到谴责。

默想

司提反·严

　　基督徒都必须遵守十诫，在十诫中我们看到神的律法。我们通过耶稣的登山宝训明白祂对十诫的诠释，律法的基准远远高过我们的预想。不只是不犯奸淫、不谋杀、不偷窃就行了。耶稣对第六诫解释说，你的心若怀怨，无法原谅别人，骂弟兄是拉加（非人的意思），你就是在心中谋杀了那个人。祂还说，你若在心中动了淫念，未必涉及淫乱的行为，只要在心里动淫念，就干犯了第七诫，又或者你心中贪婪，是个物质主义者，或毫不慷慨，都是干犯了诫命。耶稣把对十诫的认知提到了最高的水准。

　　在马丁·路德的写作中，他提到，你一定是先干犯了第一条诫命，才会干犯余下的诫命。你把其他的事物视为你终极的价值，这些成为你的神，而把神排除在外。

　　他也提到十诫中所有禁止性的诫命都设想了正面的应用。「不可谋杀」同样意味着你必须要完全地爱他人，既爱邻舍也爱仇敌。「不可犯奸淫」意味着你必须要对你的妻子或丈夫忠诚，并承认性关系是神赐与我们的美好礼物。你若已婚，那就是一男一女之间的圣约关系。对「不可偷窃」正确的理解就是你对人必须慷慨大度。

　　这些是基督徒在面对十诫时需要承担的责任。但问题是，我们没有能力彻底守住这十诫。我们如何才能解决此间的张力？

　　耶稣基督是第二亚当，是真以色列人，是具有神人二性的人类代表，祂完全满足了律法的要求。祂的顺服与公义现在归算在我们身上，因此我们得到了遵守律法和诫命的能力。即使我们无法完全守住这律法，我们也明白，自己不会被律法压垮，我们在渴望顺服神的律法时，会充满信心。因为知道耶稣基督已经为我们完全满足了律法的要求。所以当我们悖逆或无法守全律法时，我们不会惧怕被神抛弃。因为我们知道耶稣基督已成就了这一切，祂为我们完全满足了律法的一切要求。

祷告

　　我们灵魂信实的牧者，祢造了我们，让我们在地上以爱相交，但我们却一再地失败。愿祢的爱在我们中间掌权，让我们行事纯洁，因祢名的缘故，使我们放下情欲和贪恋。阿们。

Scripture

ROMANS 13:9

For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.”

Commentary

MARTYN LLOYD-JONES

Man cannot even keep the Ten Commandments. And yet he talks glibly about keeping the Sermon on the Mount, and of imitating Christ. . . . And if a man cannot keep the Ten Commandments, as they understand them, what hope have they of keeping the Ten Commandments as they have been interpreted by the Lord Jesus Christ? That was the whole trouble with the Pharisees, who so hated him and who finally crucified him. They thought they were keeping the Ten Commandments and the moral law. Our Lord convinced them and convicted them of the fact that they were not doing so. They claimed that they had never committed murder. Wait a minute, said our Lord. Have you ever said to your brother, “Thou fool”? If you have, you are guilty of murder. Murder does not only mean actually, physically, killing a man, it means that bitterness and hatred in your heart. . . . And he taught the same, you remember, with regard to adultery. They claimed that they were guiltless. But wait a minute, says our Lord, you say you have never committed adultery? “But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart” (Matt. 5:28). He is guilty; he has coveted, he has desired. You see, as our Lord comes to interpret the law, he shows that an evil desire is as damnable as a deed. A thought and an imagination are as reprehensible in the sight of God as the act committed.

Devotional

STEPHEN UM

Christians are obligated to obey the Ten Commandments, because what we find in the Ten Commandments are the laws of God. What we find in Jesus’s interpretation in the Sermon on the Mount is that the standards of the law are much higher than we had assumed. It’s not just not committing adultery and not murdering and not stealing. Jesus says, in interpreting the sixth commandment, that if you harbor bitterness, if you’re unable to forgive someone, if you call a person raca (that is, to consider him a nonperson), then you’ve murdered that person in your heart. He also says that if you lust in your heart, you’re breaking the seventh commandment and committing adultery. And you are being greedy if you’re materialistic and you’re not radically generous. So Jesus raises the bar of the commandments to the highest level.

Martin Luther wrote that you cannot break the rest of the commandments without first breaking the first one. That is, if you break the commandments, you are looking at other things as your ultimate value and your god rather than God himself.

Luther also said that when there is a negative prohibition in the Ten Commandments, a positive implication is assumed. Therefore, when it says that you ought not to murder, it also means that you ought to radically love others, even neighbors and enemies. And when it says you ought not to commit adultery, the assumption is that you’re supposed to be faithful to your wife or to your husband and to recognize sexuality as a beautiful gift from God. And therefore if you’re in a marriage relationship, you ought to recognize that it is a covenantal commitment between a man and a woman. When it says that you ought not to steal, the understanding is that you ought to be radically generous.

These are the responsibilities that Christians have in responding to the Ten Commandments. But the problem is that we’re unable to obey them perfectly. So how are we going to resolve that tension?

Jesus Christ is the second Adam, the true Israel, the individual divine corporate head and representative who has come to fulfill the obligations of the law perfectly in himself. His obedience and righteousness now gets imputed into our lives, thereby giving us the ability to obey the obligations and the demands of the law. Even when we don’t obey them perfectly, we know that we are not going to be crushed by the law, and we will have confidence as we seek to obey the law of God because we know that Jesus Christ has fulfilled those requirements perfectly for us. Therefore, we can live without fear of rejection from God for our disobedience or lack of perfect obedience. But we know that Jesus Christ has accomplished all these things, fulfilling the requirements of the law perfectly for us.

Prayer

Faithful Shepherd of Our Souls, you created us to live in love and fellowship on the earth, but we fail in that again and again. May your love rule every relationship so that we walk in purity, putting away lust, covetousness, and greed, for your name’s sake. Amen.

问题10：神在第四条和第五条诫命中有什么要求？
答：第四，在安息日这一天，我们要在公共或私下的场合敬拜神，放下日常的工作，服侍主和他人，为永恒的安息日做准备。第五，我们要爱和孝敬父母，顺服他们敬虔的管教和指导。
儿童版：第四，在安息日这一天，我们当敬拜神。第五，我们当爱和孝敬我们的父母。

Question 10: What Does God Require in the Fourth and Fifth Commandments?
Answer: Fourth, that on the Sabbath day we spend time in public and private worship of God, rest from routine employment, serve the Lord and others, and so anticipate the eternal Sabbath. Fifth, that we love and honor our father and our mother, submitting to their godly discipline and direction.
For Kids: Fourth, that on the Sabbath day we spend time in worship of God. Fifth, that we love and honor our father and our mother.

歌谱 Lead Sheet

经文

《利未记》19 章3 节：

　　你们各人都当孝敬父母，也要守我的安息日。我是耶和华你们的神。

注解

约翰·加尔文

　　现在很容易理解律法的原则了，即：神创造了我们，祂有权被尊为「父」，被尊为「主」，我们理应将敬畏、爱和荣耀归给祂；我们不属于自己，我们不要去放纵私欲，而是要毫无保留地顺服祂，全然领受祂的美意。律法重申，公义和正直为神所喜悦，不义为祂所憎恶。因此，我们不要以不虔不敬、忘恩负义背离造我们的主，所以我们要用一生来培养我们的公义。如果我们必须将神的旨意置于我们自己的意志之上时才能显出敬畏的话，那么，唯有践行公义、纯粹和圣洁才是真正的服侍祂。我们也不能以自己没有能力为做不到的借口，仿佛手段已用尽的欠债人，无法偿还债务一般。我们不能以自己的能力测度神的荣耀；无论我们是怎样的人，祂以公义为友、与不义为敌的属性永不改变，无论祂要求我们做什么，我们都必须自然地顺服，因为祂只会要求我们做正确的事。

默想

提摩太·凯勒

　　如果我们阅读整本圣经，旧约和新约，我们就知道可以从两个方面来看安息日的诫命。

　　首先，这是非常重要的实践。在我们的生活中，神要求我们保持工作和休息的节奏，神禁止我们过度地工作。

　　神也命令我们要照顾好自己的身体与灵魂。我们不应只注重我们的身体，也要借着每周的团契、祷告和敬拜来复苏灵魂。

　　但实际上，新约也告诉我们安息日指向更深的休息。《希伯来书》4 章特别说到，当我们相信基督和福音时，就歇了自己的工。也就是说，我们已经摆脱「必须证明自己，倚靠自己得救」的重担了。在此生，我们可以进入这更深的安息，但在将来的新天新地中才能完全实现。这是我们的盼望，尤其是在软弱困苦的时刻。

　　第五条诫命，孝顺父母，也应该以福音的眼光来看待。这条诫命说，作为儿女应当顺服父母，也应当尊重并且听从他们。同时，福音也提醒我们，神是我们的父亲，因着恩典我们被带领进入祂的家中，祂是我们爱的源头。若我们的「爱」源于我们与神的关系，那么，我们就能真正地爱并尊荣我们的父母：一方面，不过度倚靠他们；另一方面，也不向他们奢求唯独在神里才能找到的东西。

祷告

　　赐生命的父，唯有行在祢的道中，我们才会兴旺。祢造了我们，祢告诉我们需要休息。请保守我们不要试图通过无休止的工作来证明自己。赐给我们谦卑，使我们孝敬父母。愿我们行事为人永远是照祢的命令，而非自己的直觉。阿们。

Scripture

LEVITICUS 19:3

Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the Lord your God.

Commentary

JOHN CALVIN

It is now easy to understand the doctrine of the law—viz. that God, as our Creator, is entitled to be regarded by us as a Father and Master, and should, accordingly, receive from us fear, love, reverence, and glory; nay, that we are not our own, to follow whatever course passion dictates, but are bound to obey him implicitly, and to acquiesce entirely in his good pleasure. Again, the Law teaches, that justice and rectitude are a delight, injustice an abomination to him, and, therefore, as we would not with impious ingratitude revolt from our Maker, our whole life must be spent in the cultivation of righteousness. For if we manifest becoming reverence only when we prefer his will to our own, it follows, that the only legitimate service to him is the practice of justice, purity, and holiness. Nor can we plead as an excuse, that we want the power, and, like debtors, whose means are exhausted, are unable to pay. We cannot be permitted to measure the glory of God by our ability; whatever we may be, he ever remains like himself, the friend of righteousness, the enemy of unrighteousness, and whatever his demands from us may be, as he can only require what is right, we are necessarily under a natural obligation to obey.

Devotional

TIMOTHY KELLER

If we read the entire Bible, Old and New Testaments, we come to see that the command to remember the Sabbath day has two aspects to it.

First, it’s a crucial practice. In our lives we’re commanded to have a rhythm of work and rest, and we are forbidden to overwork.

We’re also commanded to nurture our bodies and our souls. We’re not supposed to nurture only our bodies. We’re to rejuvenate our souls through fellowship and through prayer and devotion and worship every week.

It’s also true, however, that the New Testament shows us that the
Sabbath day points to a deeper kind of rest. Hebrews 4 in particular says that when we believe in Christ and the gospel, we rest from our works. Which means the great burden of having to prove ourselves and having to earn our salvation is lifted from us. In this life we get much of that deeper rest, and yet it’s only completely realized in the future in the new heavens and new earth. And we look for that and we long for that. It’s deeply consoling especially at times in which we’re very weary.

The fifth commandment to honor our parents should also be read in light of the gospel. The command says that as children, we should obey our parents. As adults, we should respect and listen to our parents. And yet the gospel also reminds us that God is our Father, by grace we’re brought into his family, and he is our primary source of love. And if our primary phileo relationship is with him, then we are able to love and honor our parents well, not looking to them to provide what can be found in God alone.

Prayer

Life-Giving Father, we will flourish only when we walk in your ways. You have made us, and you tell us we need rest. Keep us from justifying ourselves through ceaseless work. Give us humility to honor our parents. May we always live by your commands rather than by our own instincts. Amen.

问题9：神在第一条、第二条和第三条诫命中有什么要求？
答：第一，认识并信靠神，这位独一永活的真神。第二，避免一切的偶像崇拜，不以不当的方式敬拜神。第三，敬畏神的名，尊荣祂的话语和作为。第一，我们要认识并信靠神是又真又活的独一神。 第二，我们要避免一切偶像崇拜，不以不当方式敬拜神。 第三，我们要敬畏神的名，尊荣祂的话语和作为。
儿童版：第一，我们要认识神是独一的真神。 第二，我们要避免一切偶像崇拜。 第三，我们要敬畏神的名。

Question 9: What Does God Require in the First, Second, and Third Commandments?
Answer: First, that we know and trust God as the only true and living God. Second, that we avoid all idolatry and do not worship God improperly. Third, that we treat God’s name with fear and reverence, honoring also his Word and works.
For Kids: First, that we know God as the only true God. Second, that we avoid all idolatry. Third, that we treat God’s name with fear and reverence.

歌谱 Lead Sheet

经文

《申命记》6 章13 节：

　　你要敬畏耶和华你的神，事奉祂，指着祂的名起誓。

注解

司布真

　　神引导人看见，圣经中所启示的和主耶稣所表明的那位神，是创造天地的神。人们往往照着自己的喜好造神，不是用木头或石头，就是用他们所谓的自我意识，或带着文化印记的思想来造一个合他们心意的神，这位神不会过于严厉地责罚他们的罪或对不悔改的人执行严格公义的审判。他们拒绝接纳神的本相，而详述其他的神，并按着自己的想象造神，还指着所造的神说：「以色列啊，这就是你们的神！」

　　然而，当圣灵光照我们的心，我们就会明白，耶和华是神，除祂以外，再无别神。圣灵会教导他的百姓，让他们知道天地之神就是圣经中的神，祂的各属性之间有着完美的平衡，怜悯而公义，慈爱而圣洁，有恩典、有真理，力量中有柔情。神不像异教的神那样对罪睁一只眼闭一只眼，祂恨恶罪，不能容忍罪，也绝不会以有罪为无罪。这是当今哲学家和基督徒之间的大争论。哲学家说：「如果你认为有神，那就有吧，但祂的品性一定会像我所认为的那样。」基督徒这样回复：「我们不是要造神，而是要顺服圣经中所启示的这位独一的主。」

默想

约翰·林

　　前三条诫命告诉我们基于那位独一的、又真又活的神当如何生活。

　　第一条诫命说，除祂以外不可有其他的神，祂是我们独一敬拜的对象，是我们终极的至爱并渴慕的对象。第二条诫命也相仿，告诉我们说，不可按着自己的想法来敬拜神，圣经称之为拜偶像。我们必须按神的本相来敬拜祂，而不是我们的喜好。也就是说，不可敬拜假神，也不可用错误的方式来敬拜神。

　　第三条诫命其实也很类似，不可滥用或妄称神的名。我们知道神的名代表着祂的性格与本质，这也是为什么祂告诉摩西自己的名字是：「我是」。换句话说，神在说，「我是自有永有的。」不滥用神的名并不是纯粹指我们只能使用哪些词，哪些不能用，而是在说，当我们用一言一行论及神的时候，我们就必须全然荣耀尊崇祂。

　　就前两条诫命，让我再多说两句。比如说，也许你心中追寻着一些目标，名声、某种工作、与梦想中的大人物交往，这能使你得着终极的安慰或满足你生命的意义。在日常生活中，你如果从这些梦想中寻求满足，而不是从神那得满足，你就干犯了第一条诫命。假如你把你的目标当作神，无论是声望、工作，或者是一个人，这些都会成为你敬拜的对象。

　　但反过来讲，假如你敬拜神，认为祂应该通过赐你名声、工作和你所渴望的人际关系带给你安慰，假如你只想要这些，这也是在干犯诫命。当你把自己的想象强加给神时，你就制造了一个满足客户需求的神，这就是偶像。前两条诫命让我们唯独敬拜神，把祂当做真的神去敬拜，不是敬拜一个我们定制出来的神或偶像。

　　为何这些诫命强调要唯独敬拜神，要按照祂的本相敬拜祂，而不是按我们自己的喜好？为何第三条诫命特别强调要荣耀祂的名？因为神造我们，让我们渴慕祂，并且只有祂才能满足这种渴慕，只有祂才是问题的答案。如果我们总是想要改变神，或找其他的东西来替代神，我们就永远无法经历平安，永远得不到真安慰、真意义、真喜乐，我们永远会觉得缺乏。但假如神真是我们生命的中心，不是其他的偶像，或是改造过的神，而是又真又活的神，我们就会有真平安。

　　这就是为什么奥古斯丁（Augustine of Hippo）写道：「主啊，祢为你自己造了我们，若不安息在祢怀中，我们便不得安宁。」

祷告

　　独一的神，祢的名超乎万名之上，我们怀着敬畏来到祢的面前。保守我们忠于祢的诫命，戳穿我们生命中一切的假神。让我们用心灵和诚实单单敬拜祢。阿们。

Scripture

DEUTERONOMY 6:13–14

It is the Lord your God you shall fear. Him you shall serve and by his name you shall swear.

Commentary

CHARLES HADDON SPURGEON

God leads men to see that the God revealed in Scripture, and manifested in the person of the Lord Jesus, is the God who made heaven and earth. Man fashions for himself a god after his own liking; he makes to himself if not out of wood or stone, yet out of what he calls his own consciousness, or his cultured thought, a deity to his taste, who will not be too severe with his iniquities or deal out strict justice to the impenitent. He rejects God as he is, and elaborates other gods, such as he thinks the Divine One ought to be, and he says concerning these works of his own imagination, “These be thy gods, O Israel!”

The Holy Spirit, however, when he illuminates their minds, leads us to see that Jehovah is God, and beside him there is none else. He teaches his people to know that the God of heaven and earth is the God of the Bible, a God whose attributes are completely balanced, mercy attended by justice, love accompanied by holiness, grace arrayed in truth, and power linked with tenderness. He is not a God who winks at sin, much less is pleased with it, as the gods of the heathen are supposed to be, but a God who cannot look upon iniquity, and will by no means spare the guilty. This is the great quarrel of the present day between the philosopher and the Christian. The philosopher says, “Yes, a god if you will, but he must be of such a character as I now dogmatically set before you”; but the Christian replies, “Our business is not to invent a god, but to obey the one Lord who is revealed in the Scriptures of truth.”

Devotional

JOHN LIN

The first three commandments show how we are to live in reference to and in light of the only true and living God.

The first commandment tells us that we are to have no other gods but God. He is to be the exclusive object of our worship, the ultimate object of our love and desire. The second commandment is similar and tells us that we are not to worship God according to our own conception of God, what the Bible calls idolatry. We must worship God according to who he is and not according to what we want him to be. In other words, do not worship false gods, and do not worship God falsely.

The third commandment is actually similar to the first two. We are not to misuse or mistreat the name of God. We know God’s name describes his character, the essence of his being, which is why he told Moses that his name is “I am.” In other words, God is saying, “My name is that I’m self-existent and eternal.” To not misuse the name of God doesn’t merely mean that there are certain words we can or cannot say. It means that when we speak of God, whether through words or lifestyle, we are to fully honor and respect who he is.

Let’s consider the first two commandments a bit more. Say, for instance, you believe in your heart that attaining some goal in your life—prestige, a certain kind of job, a relationship with the person of your dreams—will provide you with ultimate comfort and will answer your heart’s desire for significance. In a daily functional way, you look to that goal to provide you with deeper comfort than God. That’s breaking the first commandment. You’ve turned your goal into God. Prestige, a certain job, or a person has become the object of your worship.

The flip side is that if you worship God because you believe that he should provide you with comfort by providing the prestige, the job, or the relationship that you desire and are looking for, you are also violating the commandments. You’ve imposed your conception of who God is on God. You’ve created a custom designer god, an idol. These first two commandments are that we worship God alone, that we worship God as a true God, and that we not worship a designer god or an idol.

So why do these commandments insist on us worshiping God alone and worshiping God as he is and not as we want him to be? Why is the third commandment so insistent on honoring and respect- ing his name and his character? It is because God created us with a desire that only he can fulfill—a desire for him. If we are always trying to change who God is or replace him with something else, we’ll never be at peace. We’ll never experience true comfort, true significance, or true joy. We’ll never be whole. But if God is at the center of our lives, not another god or a revised version of God, but the true and living God, we’ll truly be at peace.

This is precisely why Augustine wrote, “You’ve made us for yourself, and our heart is restless until it rests in you.”

Prayer

One and Only God, your name is above all names, and we come before you in reverence and fear. Keep us true to your commandments. Reveal to us any false gods in our lives. Let us worship you alone in spirit and truth. Amen.