tag:blogger.com,1999:blog-68492772763805612252024-03-13T11:40:41.673+08:00述說祢奇妙的作為:宣揚雅偉的美德@基督門徒福音會神的名字在希伯來原文是 יהוה (YHWH),讀作Yahweh,中文譯為雅偉。目前大部份聖經均譯作耶和華,但雅偉應是最接近原文的讀法。
筆者希望透過博客,述說雅偉神的作為,並把神的愛與大家分享,用生命影響生命!Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.comBlogger85125tag:blogger.com,1999:blog-6849277276380561225.post-56557162290412844902018-02-12T17:36:00.000+08:002018-02-12T17:36:56.127+08:00公義和憐憫是互相矛盾嗎?<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><i>「世 人 哪 、 耶 和 華 已 指 示 你 何 為 善 。 他 向 你 所 要 的 是 甚 麼 呢 。 只 要 你 <b><span style="color: red;">行 公 義</span></b> 、 <b><span style="color: orange;">好 憐 憫</span></b> 、 <span style="color: blue;"><b>存 謙 卑 的 心</b></span> 、 <span style="color: magenta;"><b>與 你 的 神 同 行</b></span> 。」彌 迦 書 6:8</i></span><br />
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<span style="font-size: large;">經文提到神希望我們做些什麼事情呢?就是(1) 行公義; (2) 好憐憫; (3) 存謙卑的心; 和(4) 與神同行 。</span><br />
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<span style="font-size: large;">提到公義時,很多人誤以為是「公平」的意思,以為是神讓我們遇到不公平對待時要立刻發聲,要挺身而出。</span><br />
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<span style="font-size: large;">若我們看看英文版聖經(BBE),「公義」這個字的英文翻譯是"doing what is right" ,即是做正確的事。</span><br />
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<span style="font-size: large;"><i>"He has made clear to you, O man, what is good; and what is desired from you by the Lord; only <b><span style="color: red;">doing what is right</span></b>, and loving mercy, and walking without pride before your God." Micah 6:8</i></span><br />
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<span style="font-size: large;">試想想,主耶穌受了這麼多不公平的對待,如果</span><span style="font-size: large;">「行公義」是指</span><span style="font-size: large;">遇到不公平對待時要立刻發聲,要挺身而出,那麼耶穌要發多少次聲才行!</span><br />
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<span style="font-size: large;">不難理解的是,今天大部份人都想著如何為自己發聲。坦白說,甚至連認識神的自己也有如此想過。感恩的是,雅偉透過祂的話語提醒了我們。</span><br />
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<span style="font-size: large;">前陣子工作上遇上同事不合理的對待。在幾次溝通下,同事認為我交給他的工作並不屬於他的工作範圍,最後惡言相向,更做出近乎恐嚇的動作!</span><br />
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<span style="font-size: large;">我認為很明顯是這位同事做錯,於我來說更是一個「不公平」的對待。自己心裡也有一份情緒,也想著是否需要尋求一個交代。但神透過一個查經提醒了自己,我只是想著誰對誰錯,心裡其實是否缺乏了憐憫別人的心呢?</span><br />
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<span style="font-size: large;">「</span><span style="font-size: large;">行公義」是指行神的公</span><span style="font-size: large;">義、做神看為正確的事。而</span><span style="font-size: large;">在雅偉的心意下,愛和</span><span style="font-size: large;">憐憫是一些非常重要的素質。所以經文說要</span><span style="font-size: large;">好憐憫、存謙卑的心,這些才是神認為重要的事情。<br /></span><br />
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<span style="font-size: large;"><br /></span>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-41496389665597460552017-11-22T12:44:00.000+08:002017-11-22T12:45:55.270+08:00《獨一的完全人》第十二章(三)<span style="font-size: large;"><br /></span>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpqRgd8Xf_y3v7OwJ5YDdyQxeAmPlOB2oP8DdE2qPpCmaMMUgH5snmbye3J-Z_SxtX6nq11-85_FGQuXmp8VNXx48kkgQxQUMCdNoNKyodNMru8e9DFqKozMhaKzT3Zdloc0IPOXBy5Xs/s1600/20171119_Malachi+3-17_chi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-size: large;"><img border="0" data-original-height="1000" data-original-width="1600" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgpqRgd8Xf_y3v7OwJ5YDdyQxeAmPlOB2oP8DdE2qPpCmaMMUgH5snmbye3J-Z_SxtX6nq11-85_FGQuXmp8VNXx48kkgQxQUMCdNoNKyodNMru8e9DFqKozMhaKzT3Zdloc0IPOXBy5Xs/s640/20171119_Malachi+3-17_chi.jpg" width="640" /></span></a></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">獨一的完全人耶穌</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">耶穌的軟弱暴露出了三位一體論的錯謬</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經所描述的人是天生軟弱的。將耶穌高抬為神,就是否定了耶穌作為人的這個根本特點。如果耶穌是神,則怎能軟弱呢?但我們怎能形容作為神的耶穌是軟弱的呢?如果他是神,則是強壯的,無所不能。如果他軟弱,就不是神。因為神不可能隨意廢掉自己的屬性,這些屬性是神本身固有的。缺乏了一樣屬性,他就不是神了。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經沒有說耶穌是不同於人類的異類人。他出生於一個普通的猶太家庭。有些學者認為,耶穌的家庭可能是猶太人中最貧窮的,因為木匠這種手藝人通常沒有土地,經濟條件比地主差多了。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">如果耶穌真的是完全人,正如聖經所表明的那樣,那麼除了透過完全軟弱,他怎能達到完全呢?<b><span style="color: orange;">耶穌說「子憑著自己不能作甚麼」(約5:19),現在我們就能夠深入明白這句話的意思了。這並非客氣話,而是個確鑿的事實。沒有雅偉的能力,耶穌甚麼都做不了。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌在客西馬尼園的圖畫,徹頭徹尾展現出了他的完全軟弱。當時他依稀看見了近在咫尺的十字架死刑,內心極其痛苦。保羅有一句話高深莫測,他說耶穌「因軟弱被釘在十字架上,卻因神的大能仍然活著」(林後 13:4)。耶穌在客西馬尼園的形象,與三位一體的具有大能又是無所不能的子神耶穌不一致。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">「我的神,我的神!為甚麼離棄我?」(太 27:46, 可15:34)這句是讓三位一體論者百思不解的話。神不可能丟棄神,為甚麼耶穌喊出了詩篇 22 篇 1 節這句撕心裂肺的話呢?詩篇 22 篇 1 節(我的神,我的神!為甚麼離棄我?)不能適用於作為神的耶穌,這明顯是耶穌這個人在十字架上軟弱至極而說出的話。<b><span style="color: magenta;">惟有是因為雅偉的能力支持、扶助耶穌的靈,讓他度過這個危機時刻,直到得勝,所以耶穌才能夠宣告自己的工作「成了」,即圓滿完成了。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神的標誌:辨認神的行事方式、神所成就的工作的原則</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">哥林多前書 1 章 27 節道出了雅偉行事的一個原則:「神卻揀選了世上愚拙的,叫有智慧的羞愧;又揀選了世上軟弱的,叫那強壯的羞愧」。他揀選了一個微不足道、受人奴役的民族,又從中揀選了摩西作首領。<b><span style="color: blue;">神選擇世上軟弱的來挫敗強壯的。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">「耶穌基督的信心」?</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">在加拉太書2章16節以及其它幾節經文中,聖經說到了“耶穌基督的信心”(pistis Iēsou Christou),但這一重要真理在大多數譯本中都變得模糊不清。據說 1970 年以前,普遍上對 pistis Iēsou Christou 結構的理解是“Faith in Jesus Christ”(“在耶穌基督裡的信心”,賓語所有格)。但最近幾十年,很多學者主張應該譯作“faith (faithful-ness) of Jesus Christ”(「耶穌基督的信心[忠心]」,主語所有格)。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">這裡的爭議之處並非耶穌是不是得救信心的對象(這一點無可否認),而是<b><span style="color: red;">耶穌本人是否也運用了這種信心,在救恩工作的過程中信靠父。如果答案是肯定的,那麼信徒運用信心就是最重要的效法耶穌之舉了,因為耶穌本人也得運用信心。</span></b>關鍵就是,<b><span style="color: red;">信心並非單單相信耶穌,更是與耶穌一同相信</span></b>。在我們與神之間的關係方面以及追求完全方面,這是我們與耶穌認同的關鍵一步。作為跟從耶穌的門徒,我們若如此運用信心,就能夠與耶穌深入相交。救恩並非只是信一套相信基督的教義,而是與基督認同,包括了他的信心和受苦。因為我們蒙召不是單單相信基督,更是要「為他受苦」(腓 1:29),「在他所受的苦上有分」(腓 3:10,新譯本)。受苦具有屬靈含意,在基督裏的人肉身受了苦,「就已經與罪斷絕了」(彼前4:1)耶穌呼召人背起十字架跟從他(太16:24,可8:34,路9:23),就是在呼召人為了神的國的緣故而受苦。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">探討信心,包括探討耶穌的信心,關鍵是要明白信心與順服的內在聯繫。這一點在亞當犯罪的記載中尤為突出。如果死亡是違背雅偉的命令(不可吃禁果)的結果,那麼為甚麼亞當、夏娃知道了結果(創3:3,「惟有園當中那棵樹上的果子,神曾說:‘你們不可吃,也不可摸,免得你們死’」),還是違背了神呢?可見他們是不相信神的話。除此之外,還有甚麼其它原因能夠解釋他們的行動呢?如果他們相信神,就不會摘禁果。他們無視神的明確警告,這就表明他們藐視神,認為神在撒謊,是懦夫。他們不瘋不傻的,怎會不相信神呢?顯然有人很聰明,能夠說服他們相信,神的話其實是似是而非的。他們自以為不但不會死,還會像神那樣知道善惡(創3:4-5)。亞當、夏娃相信了蛇(魔鬼),違背了神。由此可見順服與相信的內在聯繫,以及與之相應的不順服和不信之間的聯繫。亞當不相信神告訴他的話,卻相信了魔鬼,結果是致命的(他的死並非即刻、明顯的,因為肉身的死不是最主要的)。耶穌對神的順服是絕對的,是以信心為基礎的。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神榮耀的光 顯在基督耶穌的面上</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌登山變像是個重要事件,馬太、馬可、路加三本福音書都記載了下來,但並未解釋這件事的重要意義。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">登山變像是以色列歷史上前所未有的事情。當然的確有一些類似的情形,比如摩西上西奈山見神後,下了山臉面發光,眾人都不敢看他,他只好用一塊帕子蒙上臉(出34:29-35)。但登山變像彰顯出了更大的榮光,耶穌臉面明亮如日頭,衣裳潔白如光。毫無疑問,是雅偉的榮光透過耶穌、摩西彰顯了出來,但耶穌遠比西奈山上的摩西更有榮光。 </span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">約翰並非僅在這次登山變像中,看見了耶穌的臉面發光如日頭;後來在啟示錄,耶穌也是以類似的形像向約翰顯現的:「他右手拿著七星,從他口中出來一把兩刃的利劍,面貌如同烈日放光。」(啟1:16)但啟示錄接下來又記載說,約翰看見了一位大能的天使也有類似的形像,臉上發光如同太陽。「我又看見另有一位大力的天使從天降下,披著雲彩,頭上有虹,臉面像日頭,兩腳像火柱。」(啟 10:1)</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: #351c75;">登山變像時,耶穌只帶了三個門徒。為甚麼另外九個門徒沒有見證這個重要的啟示呢?</span></b>福音書沒有提供任何線索,但我們也能夠思考一、兩個可能性,當然不是定論。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: #351c75;">一個可能原因是,猶大很快就要出賣主了,但他也是十二使徒之一。如果讓其他十一個使徒都來看登山變像,則不可能不讓猶大來,他肯定會知道的。</span></b>登山變像是秘密,耶穌囑咐三個門徒不要跟其他人講。而即將出賣主的猶大,顯然不該得到這個秘密啟示。但彼得、雅各和約翰是主耶穌的核心門徒,所以在登山變像這個重大事件上,他們獲准見證這個關乎耶穌的非同尋常的啟示。 <b><span style="color: #351c75;">另一個可能是,神的應許是給予那些有誠摯之心的人的,而這樣的人在「選民」中也寥寥無幾。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">到底登山變像有甚麼「秘密」,以至於這三個人需要保密呢?耶穌重點提到他的死和復活:「人子還沒有從死裡復活,你們不要將所看見的告訴人」(太17:9),「人子也將要這樣受他們的害”(12 節)。在路加福音9章31節,摩西和以利亞也談論耶穌「去世的事」。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">很多年以後,啟示錄中耶穌向約翰顯現時,說:「我曾死過,現在又活了,直活到永永遠遠」(啟1:18)。這番話顯然是在解釋他在登山變像中所說的話。<span style="color: #0b5394;"><b>耶穌的死亡與耶穌的復活,這個雙重主題構成了「神的福音」</b></span>(可 1:14; 羅 1:1, 15:16; 帖前 2:2,8,9; 彼前 4:17)<span style="color: #0b5394;"><b>的基本信息,</b></span><b><span style="color: #0b5394;">因為雅偉是藉著耶穌的死與復活,讓世人與自己和好了</span></b>(林後5:19-20)。<b><span style="color: #0b5394;">耶穌之所以是「榮耀的主」(林前2:8),並不是因為他有所謂的先存性,而是因為他在十架上流血,為神救贖了人類。他順服至死,且死在十字架上,所以神就將他高舉,讓他得到神的榮耀:</span></b>「所以神將他升為至高,又賜給他那超乎萬名之上的名,叫一切在天上的、地上的和地底下的,因耶穌的名無不屈膝,無不口稱耶穌基督為主,使榮耀歸與父神。」 (腓 2:9-11)</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><i style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; font-weight: bold;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-70812750685835278702017-11-15T14:21:00.001+08:002017-11-15T14:21:40.522+08:00 《獨一的完全人》第十二章(二)<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_rUwDDTrd6e0dZtUu84BoLa4emY_vNnO7EnyTVNG73ZAZmjFoP3UATSYlKUgXPJ2OhUsjaIOP8oXfjdgXcJCOZnibkml4qUCibV3G0mPWIXlXqMg0l7N9fCOQoMsB1EbsNjfE9ww86Vs/s1600/Ephesians3_10-11_chi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1600" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_rUwDDTrd6e0dZtUu84BoLa4emY_vNnO7EnyTVNG73ZAZmjFoP3UATSYlKUgXPJ2OhUsjaIOP8oXfjdgXcJCOZnibkml4qUCibV3G0mPWIXlXqMg0l7N9fCOQoMsB1EbsNjfE9ww86Vs/s640/Ephesians3_10-11_chi.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">獨一的完全人耶穌</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><span style="color: orange;"><b>耶穌藉雅偉的內住而達到了無罪,這是非常了不起的,因為連大能的天使都犯了罪。</b></span>天使最驚天動地的反叛是在啟示錄12章,神的宿敵「大龍」或者撒但,那個「迷惑普天下的」(9 節),慫恿天上三分之一的天使敵擋至高者雅偉(啟 12:4,7-9)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">令人困惑不解的是,有人即便知道了可怕後果,竟然還會選擇犯罪。為甚麼他要這樣做呢?聖經說到「被罪迷惑」(來3:13),任何人若不小心,都會落入罪的圈套。即便滿有知識、能力的大能天使,也免不了受罪迷惑。因此保羅才寫道:就當恐懼戰兢,作成你們得救的工夫。(腓2:12)罪是有欺騙性的,因此這場對抗罪的戰爭需要智慧和分辨力。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">保羅教導說,罪的根源是人的「肉體」,即我們的固有思想是受慾望支配,從而受「肉體的私慾」控制。<b><span style="color: red;">耶穌是如何克服「肉體的私慾」?</span></b></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: red;">耶穌的完全並非來自所謂的子神的神性,他是透過受苦達到了完全。</span></b></span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">希伯來書4章15節「因我們的大祭司並非不能體恤我們的軟弱,他也曾凡事受過試探,與我們一樣,只是他沒有犯罪。」罪和試探是我們每天都要面對的現實,希伯來書作者就此用了一句驚人之語來描繪耶穌:他是體恤我們軟弱的大祭司,因為他也跟我們一樣,凡事受過試探,只是沒有犯罪。</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">我們是罪人,所以很難明白無罪是甚麼情形。要是能夠嘗試過一天無罪的生活,也許會有所幫助,繼而可以想像一下二十多年的無罪生命會是怎樣的(耶穌從十三歲至三十三歲)。難怪耶穌三十歲時,看上去像五十歲(約8:57)。儘管每一天、每時每刻都與神相交,然而想到稍有差池,世人就會失去救恩,耶穌一定會有背負千金重擔之感。這就是耶穌為了我們救恩的緣故,每時每刻所承受的苦難,而十字架上已經是短暫之苦了。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: blue; font-size: large;"><b>耶穌成為完全是雅偉所行的最偉大的神蹟。耶穌是雅偉新的創造,是雅偉自永恆以來最榮耀的工作,在永恆世界空前絕後。正因如此,神讓耶穌「高過諸天」(來7:26),位於自己的右邊。</b></span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: magenta;">耶穌這位完全人完全履行了律法,尤其是愛的律法,</span></b>因為“愛就完全了律法”(羅 13:10)。耶穌沒有廢除律法,也沒有教導人要廢除律法,事實上耶穌說:“律法的一點一畫也不能廢去,都要成全”(太 5:18)。耶穌來成全了律法,而且作為完全人,他捨命“作了多人的贖價”(可 10:45)。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: magenta;">耶穌的完全也包括了他對神的敬畏和敬虔。</span></b>因為耶穌的敬畏和敬虔,所以神聽了他的禱告。甚麼是怕神呢?“敬畏雅偉,在乎恨惡邪惡”(箴 8:13)。意思並不是說我們恨惡惡人,耶穌這位完全人恨惡邪惡,卻捨了自己的性命,好拯救所有悔改、信靠他的惡人。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">完全的特徵</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: #3d85c6;">「完全」與「聖潔」有相同的意思。</span></b>BDAG給hagios(聖潔)下的定義是「歸給神為聖的人,聖潔、純潔、敬虔」。BDAG 解釋說,「歸給神為聖」意思是「獻身於神,聖潔、神聖,即預留給神和神的工作的。」</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">馬太福音 5 章 48 節(“你們要完全,像你們的天父完全一樣”) 與路加福音 6 章 36 節(你們要慈悲,像你們的父慈悲一樣)是平行經文,可見<b><span style="color: #6aa84f;">完全包含了慈悲和憐憫</span></b>(參看出34:6,雅偉是“有憐憫、 有恩典的”)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">除此以外,完全的其他特徵有:</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">忍耐:</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">但忍耐也當成功,使你們成全完備,毫無缺欠。 (雅 1:4) </span></span></div>
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<li dir="ltr" style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">屬靈洞察力:</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">惟獨長大成人(完全)的才能吃乾糧,他們的心竅習練得通達,就能分辨好歹了。(來 5:14) </span></span></div>
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<li dir="ltr" style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">有節制,能控制住舌頭:</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">原來我們在許多事上都有過失;若有人在話語上沒有過失,他就是完全人,也能勒住 自己的全身。(雅 3:2) </span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">心裡柔和謙卑:</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">我心裡柔和謙卑,你們當負我的軛,學我的樣式,這樣,你們心裡就必得享安息。(太 11:29) </span></span></div>
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<i style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; font-weight: bold; white-space: pre-wrap;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-33023833477990803532017-11-08T15:36:00.000+08:002017-11-08T15:36:50.093+08:00《獨一的完全人》第十二章(一)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxuxP3zOpkEJB75gQszG8KsyMxKajrODTQdb3asyS3Sw-_w9qevcQNe_4zYX-slt85heUDPHnJ33W-7pzFJax9u6B1njhTk0ef07zjR-916WNcDpWS-SqKz6sFY6zh-FZPQCrrHrN2aVY/s1600/%25E8%25A9%25A9%25E7%25AF%258790_C.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="894" data-original-width="1600" height="356" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxuxP3zOpkEJB75gQszG8KsyMxKajrODTQdb3asyS3Sw-_w9qevcQNe_4zYX-slt85heUDPHnJ33W-7pzFJax9u6B1njhTk0ef07zjR-916WNcDpWS-SqKz6sFY6zh-FZPQCrrHrN2aVY/s640/%25E8%25A9%25A9%25E7%25AF%258790_C.jpg" width="640" /></a></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">獨一的完全人耶穌</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">為什麼我們稱耶穌為「獨一的完全人」? <b><span style="color: red;">因為除了耶穌,沒有人達到了絕對完全。</span></b></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">舊約聖經也有說到了一些「完全」人。此處「完全」一詞,希伯來文更準確的翻譯是「無可指責」。舊約的確稱極少數人「無可指責」、「向雅偉存誠實的心」(例如挪亞【創 6:9】;亞撒【王上 15:14】),但比之於神的絕對標準,他們的所謂「完全」還相差甚遠。然而與一般人相比,舊約這些「無可指責」的人的確達到了相對完全或者相對無可指責。可是,聖經中提到的幾位傑出神人,如摩西、以賽亞等,也有「不義」的地方。聖經說「沒有義人,連一個也沒有」(羅 3:10)。保羅不是說所有人都是惡人(按照我們所理解的惡人的定義),而是說沒有人達到了絕對公義,從未違背過神。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: orange;">耶穌這位獨一的完全人,他是絕對無罪、公義的,他的愛也是絕對的愛,總之他達到了不折不扣的絕對完全。</span></b>人能否憑藉自己的力量、意志達到完全公義呢?從聖經所記載的人類慘淡歷史來看,這是不可能的。所以耶穌成為完全人是最驚人、空前的奇迹。<b><span style="color: orange;">這一驚人的成就是雅偉所行的最大神蹟,若不是雅偉每時每刻扶持,則沒有人能夠達到絕對完全。</span></b>與此同時,耶穌在地上的一生,每時每刻都完全順服他的父雅偉。</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">完全順服有多困難呢?我們看看聖經的歷史就發現從來沒有人達到完全。在伊甸園裡,神對亞當、夏娃只有一個要求,就是不可吃伊甸園裡分別善惡樹上的果子(創2:8-9, 17)。如此廣袤的森林,容得下成千上萬的樹木、動物,只有一棵是禁樹,相對來說應該不會有太大的試探吧?關鍵就是,神盡可能降低了這種「順服考驗」的難度,讓亞當、夏娃遠離試探。但他們也必須面對順服的考驗,好學會順服神。另外,神揀選以色列,一個在埃及為奴、身處水火中的的民族,讓他們成為自己的子民,屬他的產業(例如出 19:5, 申 7:6)。雅偉跟他們立了約,並賜下十誡作為道德規範。這些命令大部分都是否定句式,都是以「不可」二字作為開始的。雅偉已經盡可能讓以色列人容易成聖,所以並未要求他們達到高超的道德水準,而是只要不做某些事就行了。但即便如此,他們也像亞當一樣失敗了,連消極的律法都遵守不了,忍不住要做不可做的事情。明顯的是,由於「人性」的問題,讓人不可能成為完全。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">除了耶穌以外,環顧人類歷史許許多多代的人,包括一些偉大的神的僕人,都沒有完全人,如亞伯拉罕、摩西。因此,若問「完全有多困難呢」?這是問錯了問題,因為今生根本不可能達到完全。但耶穌因為與雅偉的相互內住,就達到了這種完全:「我在父裡面,父在我裡面」(約 14:10)。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌言傳身教,他就是完全的楷模和典範。<b><span style="color: blue;">耶穌有沒有講過他是如何達到完全的呢?當然有,而且非常詳細!耶穌已經告訴了我們他如何靠父而活,以至於我們能夠效法他的腳蹤,像他那樣生活。</span></b></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌說過很多話,表明了他所經歷的一切,跟從他的人也會經歷到。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌<b><span style="color: blue;">從雅偉的靈而生</span></b>(路 1:35, 徒 10:38),人人也必須從靈(約 3:5,6,8)、從神(約一 3:9; 4:7; 5:1,4,18)而生。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">耶穌凡事</span><span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: blue;">不憑自己的意思行</span></b></span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(約 4:34; 5:30; 6:38; 8:28),每個信徒也要行神的旨意</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(太 7:21; 約 8:51; 14:21; 約一 5:3)。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">所有信徒都要<span style="color: blue;"><b>住在耶穌裡面、住在父裡面</b></span>,正如耶穌住在父裡面、住在信徒裡面(約 15:1-10; 約一 2:24,27; 4:13)。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><span style="color: blue;"><b>世人恨惡、拒絕</b></span>耶穌,也會恨惡、拒絕他的門徒(約 15:18-19)。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">耶穌要</span><span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: blue;">得榮耀</span></b></span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">,凡在基督裡的人都要與他一同得榮耀(約 17:1,5,10; 羅 8:17)。</span><span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">按照新約,嚮往一個無罪的、「完全的」國家並非白日夢,而是耶穌所傳講的神的國的現實。</span></span><span style="font-family: "Trebuchet MS"; font-size: large; white-space: pre-wrap;">建立一個無罪的社會不只是抑制、根除消極的東西,還需要許許多多、各式各樣的素質,好確保不犯罪。這些素質包括了面對是非,有智慧分辨;面對不公,有勇氣行善;面對不義的誘惑,能夠堅持公義。在雅偉裡,而且最終惟獨在雅偉裡,才找得到這一切的素質。<b><span style="color: magenta;">完美的國度——尤其是神的國,惟有每個國民都是完全的,才能建立起來。</span></b></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">慷慨的雅偉也讓所有順服、跟從他的人都可以得到這些素質。這個應許在耶穌基督身上完全實現了,目前為止也僅他一人而已。不過,<b><span style="color: #38761d;">按照神的計劃,耶穌成為完全人並非終極目標,而是目標的開始,因為聖經說神「使他兒子在許多弟兄中作長子」(羅 8:29)。隨之而來的弟兄們也要成為完全,正如耶穌成為完全一樣。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><i style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; font-weight: bold;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-26139162820309533632017-10-31T15:45:00.000+08:002017-10-31T15:45:29.991+08:00《獨一的完全人》第十一章(二)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlpXlr9v7KS4GcZ5wyk8Yk5nnjDWV-L6ELxH_x6GH5sjsOm12iNpNK-VMlhLdaQEEzxizTXG1JIw8KhMKCLMnqL2AGmaOFmMR3l0xU-GFabPktAa6l6gI1TWyfLpEV6Csdkb8weaNLsvM/s1600/%25E4%25BE%258612%25EF%25BC%259A1%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="768" data-original-width="1024" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlpXlr9v7KS4GcZ5wyk8Yk5nnjDWV-L6ELxH_x6GH5sjsOm12iNpNK-VMlhLdaQEEzxizTXG1JIw8KhMKCLMnqL2AGmaOFmMR3l0xU-GFabPktAa6l6gI1TWyfLpEV6Csdkb8weaNLsvM/s640/%25E4%25BE%258612%25EF%25BC%259A1%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" width="640" /></a></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">第二部分的重點 -耶穌的職分</span></span></div>
<b id="docs-internal-guid-d15408ca-7160-2a1a-b60d-42707e064769" style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">舊約的先知們有一個特點,就是不憑自己的意思說話,惟獨講雅偉要他們說的話,因此,每當宣講前,他們總說"雅偉如此說"。但耶穌卻沒有說"雅偉如此說",因為雅偉就住在他裏面。</span></b>除了先知,假先知也會說"雅偉如此說",所以耶穌才提醒我們"要防備假先知"。<span style="color: orange;"><b>那我們要如何分辨真假先知?就是看他們的生命是否聖潔,因為聖潔是完全的一個要素。</b></span></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">約翰福音的顯著教導是,耶穌是神所差來的。單是約翰福音就提了43次耶穌是父所差來,而"差我來的父"其實成了約翰福音父的頭銜。受差遣者的主要任務就是遵行差遣者的旨意,耶穌是父的代表,以父的名義全權代表父而行事。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">可惜三位一體的耶穌卻令神所設立的職分變得毫無意義。在舊約中,並沒有預示彌賽亞是神。約翰福音的主旨並非要讀者相信耶穌是神,而是相信他是彌賽亞,而猶太民族亦從未期盼一位是神的彌賽亞。約翰福音中的耶穌的職能可以理解為先知的職能,在那時的猶太人一眼就看出,耶穌跟舊約時的先知有很多相似之處,尤其像以利亞。基本上,除了贖罪,耶穌在世上的職分跟舊約先知們毫無二致,但耶穌與先知們的主要不同在於耶穌與雅偉父的相交是前所未有的,這是因為耶穌一生保持自己無罪。耶穌就是"在父懷裏的"(約1:18),才能時時刻刻與父親密交流,但三位一體論卻讓這些成為畫蛇添足。耶穌若是子神,就會與"父神"同屬一個神性本質,也就會"自動"與"父神"親密無間了。事實是,神愛人,將人升為至高,以致人可以與神有親密無間的關係。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">現在耶穌已經升到天上,坐在了父的右邊,那他現今在地上的工作是什麼呢?他的首要工作就是為雅偉子民代求。救會是"神的教會",這教會有神的靈的內住、能力和引導。如果耶穌必須全心致力於為教會代求,這意味著世上教會的生死正命懸一線。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: red;">如果耶穌現在的主要工作是代求,那兩千多年前他的使命又是什麼?</span></b>緃觀三本對觀福音所記載的耶穌,<span style="color: red;"><b>他的使命有兩個核心:</b></span></span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">首先是<b><span style="color: red;">教導雅偉的話,並以神的國為焦點</span></b></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">希臘字"王國"的主要意思是支配、統治、作王。神的國最首要的意思是,神在他子民的生命中作王。</span></span></div>
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<li dir="ltr" style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">另一核心就是<span style="color: red;"><b>為贖罪而死</b></span></span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-left: 36pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌說他來"並不是要受人的服侍,乃是要服侍人,並且要捨命,作多人的贖價"。著重強調耶穌的死的是約翰福音,一開篇施洗約翰就宣告說,耶穌是"神的羔羊,除去世人罪孽的"(約1:29)。而耶穌受難的記載,更佔了約翰福音三分之一的篇幅。</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌的工作在雅偉救恩計劃中是有期限的。十字架上,耶穌說"成了"的那一刻,就完成了作為神的羔羊的工作,已經完成了父交托給他的贖罪工作。耶穌的使命是引領我們到神面前,一旦引領我們到了神面前,他的工作目標就已經完成了。但三位一體卻描繪耶穌並非是一次成就了神與人之間和好的工作,而是讓人與他和好﹐結果耶穌成了一切的中心,甚至擋在神與人的中間。保羅說"只有一位神",又說耶穌是人:"為人的基督耶穌",顯然,保羅是恪守聖經一神論的。耶穌在大功告成之後,就會將王權交還給父,永遠臣服在父的權下(林前15:24-28)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><i style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; font-weight: bold;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></span></div>
Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-46235613294561526062017-10-27T14:23:00.000+08:002017-10-27T14:23:23.405+08:00《獨一的完全人》第十一章(一)<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQJ8cEzmSurgaCiFWnz2ODYlXtHSfqEX7wdzdcINU141KzusTz4_Xo8OQ_UGAA5rdDqBuvQxrdR0fYK78aqBTfFBai88Ec6epBBHnbZbyMLakEnPYi3UbTz-RvU1QF1cVWPwRJmmr5gq8/s1600/Malachi_3_10.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="1600" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQJ8cEzmSurgaCiFWnz2ODYlXtHSfqEX7wdzdcINU141KzusTz4_Xo8OQ_UGAA5rdDqBuvQxrdR0fYK78aqBTfFBai88Ec6epBBHnbZbyMLakEnPYi3UbTz-RvU1QF1cVWPwRJmmr5gq8/s640/Malachi_3_10.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">第一部分的重點 - 雅偉與耶穌的關係</span></span></div>
<b id="docs-internal-guid-d15408ca-5c7a-0bcb-b1c4-41b687134865" style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">非信徒不理會神,因為看不見神。但所有信徒曾經都是非信徒,是什麼改變了他們對看不見的神的看法呢?<span style="color: red;"><b>真信徒是經歷到了神的改變,心思意念改變了,</b></span>那種脫胎換骨正如以弗所書5:8說"從前你們是暗昧的,但如今在主裏面是光明的。"雅偉的改變大能給予了我們生命,也改變了我們周圍的世界。</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">救恩就像真理及光,是雅偉的體現。雅偉之所以拯救我們,因為祂是救恩、祂是愛,惟獨雅偉是我們的救主。詩篇稱雅偉為磐石30次之多。磐石代表了穩定、不變,所以聖經形容神為我們的磐石、我們的救主,而靠在磐石上就是尋求庇護。雅偉拯救了那些倚靠祂的人,因他是"拯救我的磐石"(詩89:26,95:1)</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">雅偉的福音(好消息)是聚焦在耶穌彌賽亞(基督)身上的,因為神在基督裏叫世人與自己和好了(林後5:19)。所以新約也傳講這位獨一的完全人耶穌基督的福音,因為神是借著這個完全人,叫世人與自己和好了(林後5:19)。帖後2:14"神藉我們所傳的福音、召你們到這地步、好得著我們主耶穌基督的榮光。"從這經文可以看到神的心意是借著福音,信徒也可以分享耶穌的榮耀。<b><span style="color: orange;">神並非僅僅為了耶穌的緣故而榮耀耶穌,更是為了我們的緣故</span></b>。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: magenta;">雅偉與耶穌在屬靈上是合一的,這就意味著我們不能將二者分而視之,特別是在神的永恒的救恩計劃方面。在救恩工程上,耶穌所擔當的神的羔羊的角色至關重要,正因為是神的羔羊,他才能夠成為人的贖罪祭</span></b>:"神設立耶穌作挽回祭,是憑著耶穌的血"(羅3:25)基督的獻祭,消除了亞當犯罪所帶來的死亡,讓所有相信的人得到生命。但凡有信心的人,基督就是叫他們"活的靈",讓他們成為他身體(即教會)的肢體,而基督是身體的頭。他們便"得與神的性情有份"(林後1:4),成為神的子民,成為神特殊的產業。這就是雅偉借著基督賜予信徒的豐豐富富的祝福。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">新約經常稱雅偉為"父",亞蘭語為"Abba",因祂是我們的創造主。與雅偉父神的這種親密關係,是信徒在基督裏的生命動力,而且這種關係是借著相互內住而建立起來的。要想領悟這一屬靈現實,我們就必須經歷它,而不是僅僅頭腦上分析。福音之所以稱作好消息,正是因為它能夠讓我們與雅偉這位"永生神"建立這種關係。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論者認為約翰福音14:6證明了耶穌是神,其實這是耶穌道出了自己的三重工作職能:道理、真理、生命。我們的最終目的地和目標並非耶穌,而是父雅偉,並且我們是借著耶穌來到神面前。耶穌是"道路",我們要通過他;是"真理",我們領受神的知識;是"生命",在他裏面,我們現在就有了永生。因此這節經文是要強調來到父面前。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">跟神的內在交流是與生命、與屬靈生命、與永生相關的。</span></b><span style="color: blue;"><b>生命是要活出來,並非談論、解析的。無論是神與耶穌、還是神與祂的子民,最終都是神與人之間的相互內住,並非神與神之間。耶穌與父的這種內在溝通,我們也可以擁有,</b></span>而聖經談及耶穌的很多話,與談及信徒的話是平行的。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌每時每刻都靠住在他裏面的雅偉行事,這應是耶穌門徒的生命原則。因為父若行一切事都是借著耶穌,則那些回應耶穌的呼召、跟從耶穌的人,父豈不也會借著他們行同樣的事嗎?約翰福音中耶穌教導的一個重要原則是,信徒要做更大的事(除了贖罪),因為雅偉的大能賜給了凡相信耶穌的人。但三位一體論卻摧毀了這個重要真理。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><i style="color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; font-weight: bold;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43;" target="_blank">《獨一的完全人》</a>。</i></span></div>
<br />Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-62312559304519835112017-10-16T23:42:00.001+08:002017-10-16T23:42:52.154+08:00《獨一的完全人》第十章(四)<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">腓立比書二章</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">超乎萬名之上的名,耶穌被高舉</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">奉耶穌的名禱告</span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: orange;">有些基督徒堅持稱不奉耶穌的名就不能向神禱告是毫無聖經根據。</span></b>「奉耶穌的名禱告,阿們」這句基督教世界流行用語,在聖經裡根本找不到!聖經沒有說不奉「耶穌的名」就不能達到父面前。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">詩篇彙集了150 首獻給雅偉的禱告和頌讚。詩篇隻字未提需要耶穌或者中介的幫助,才能向雅偉禱告,傾心吐意。舊約人人能夠直接向雅偉這位至高神禱告,甚至不屬於以色列民的外族人的禱告,雅偉神也願意垂聽。回到新約,我們看見神並未廢除單對單地直接與他溝通。「為人的基督耶穌」(提前2:5)的確是我們的中保,但他說「成了」(約19:30)的時候,他的中保任務就完成了,聖殿的幔子也裂為兩半(太 27:51, 可 15:38, 路 23:45)。耶穌藉著肉身受死,叫我們與神和好了(西1:22),因為是神在基督裡叫世人與自己和好了(林後5:19)。既與父和好,我們就能夠直接向他禱告!</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">當門徒問耶穌如何禱告時:「求主教導我們禱告,像約翰教導他的門徒」(路11:1)。耶穌的答案是甚麼呢? 我們看到馬太福音6章9-13節的主禱文中,耶穌教導向「我們的父」禱告。我們是直接向父禱告,並非耶穌。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">有些三位一體論者會引用約翰福音 15 章 16 節,那裡耶穌說:「你們奉我的名,無論向父求甚麼,他就賜給你們。」,似乎暗示說惟有徵得耶穌的同意,父才會聽我們的請求。但這跟耶穌的教導完全不符,耶穌是這樣講論父如何待他的兒女的:「你們雖然不好,尚且知道拿好東西給兒女,何況你們在天上的父,豈不更把好東西給求他的人嗎?」(太 7:11,參看路11:13)留意這幾個強而有力的字眼:「你們的父」,「求他」,「豈不更」。天父比生身父親更樂意將好東西賜給我們!但按照三位一體論的說法,基督徒到天父面前,遠非世上孩子到達父親面前那麼直接。 </span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">只要細讀這節經文的上下文,就會看見約翰福音14章至16章這一整段說的是賜聖靈(約14:17,26; 15:26; 16:13)。當時還沒有賜下聖靈來。門徒們必須等到五旬節,耶穌復活五十天後,聖靈才降下來。五旬節的時候,教會聚在一起同心合意禱告,求父賜下聖靈,於是就得到了雅偉的靈(徒2:1-21)。然而五旬節聖靈賜給了教會後,教會整體是不是日後還要繼續不斷地求聖靈呢?聖經的教導顯然是否定的。如果一個信徒已經祈求並且得到了聖靈,那麼他還需要繼續不斷地「奉耶穌的名」求聖靈嗎?顯然不是的。聖靈已經賜了下來,為甚麼我們還要繼續不斷地奉耶穌的名求聖靈,仿佛禱告未蒙應允呢?事實上,聖靈會永遠跟這個信徒同在(約 14:16)。 </span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">當耶穌說「你們奉我的名,無論向父求甚麼」,並非指汽車、房子,好像傳講成功福音的人所說的那一套。必須「奉他的名」,才有資格「無論求甚麼」。他的名字是甚麼呢?耶穌的名字不是「神」。「神」並非一個名字,而是一個描述。他的名字是「耶穌」,意思是「雅偉拯救」或者「雅偉是救恩」。而「基督」是指雅偉所膏立的彌賽亞王,世界的救主。可見這裡的主題是救恩,「無論求甚麼」是與救恩相關的。<b><span style="color: blue;">耶穌是在告訴門徒們,奉他的名和權柄向父求聖靈,他們就能得到屬靈上所需要的一切。</span></b></span></span></div>
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<span style="font-size: large;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43;" target="_blank">《獨一的完全人》</a>。</i></b></span><br />
<span style="font-size: large;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i><br /></i></b></span>
<span style="font-size: large;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i><br /></i></b></span>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-59033830353014430122017-09-21T00:03:00.001+08:002017-09-21T00:03:21.237+08:00《獨一的完全人》第十章(三)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4_PLLU58tqxIXg4zDEuXkJNgzKOCz1uXf6eMA-zbFsdS43bNWqhO9O6kcIJc3HTT0tiDGYrgIIkCs2FQuay1Ghk_VqZ-qf4Z_8adnZuy-5cMMCFjwHxE-aB3yPZylePUdKJTg5eSkGUE/s1600/Malachi3_3-4_chi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1000" data-original-width="1600" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4_PLLU58tqxIXg4zDEuXkJNgzKOCz1uXf6eMA-zbFsdS43bNWqhO9O6kcIJc3HTT0tiDGYrgIIkCs2FQuay1Ghk_VqZ-qf4Z_8adnZuy-5cMMCFjwHxE-aB3yPZylePUdKJTg5eSkGUE/s640/Malachi3_3-4_chi.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">超乎萬名之上的名,耶穌被高舉</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">如果耶穌真的是神,則他已經有了一切的尊貴和榮耀。既然耶穌已經是神,已經有了神所具備的一切榮耀,父還能賜予他甚麼榮耀呢?為什麼還要給他「超乎萬名之上的名」呢?</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">「主」字有兩種含義:一是平常用法,二是尊崇的意思。腓立比書 2 章 6-11 節說的是,耶穌死而復活後,才得到了超乎萬名之上的名。難怪在死而復活之前,聖經並沒有稱耶穌為「主」,除了以下三種含義:</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">尊耶穌為老師或拉比的稱呼</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">新約引用舊約經文時,間接指耶穌是主</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌死而復活之前也被稱作「主」,但這個稱呼沒有被高舉的含義,這是之後才有的。腓立比書 2 章 9 節這個具有高舉含義的「主」字,約翰福音從未用於耶穌身上,其實整個約翰著作用於耶穌的僅有一次(啟 17:14)。但 kyrios(主)的平常意思「先生」,則很多次都用於稱呼耶穌。</span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">希伯來書10章12節說「但基督獻了一次永遠的贖罪祭,就在神的右邊坐下了。」(關於耶穌坐在神的右邊,可參考 太 22:44, 26:64; 可 12:36, 14:62; 路 20:42, 22:69; 徒 2:33,34; 5:31; 7:55,56; 羅 8:34; 弗 1:20; 西 3:1; 來 1:3,13; 8:1; 10:12; 12:2; 彼前 3:22) <b><span style="color: red;">作為人的基督耶穌並沒有被擢升至與雅偉同等,而是坐在雅偉的右手邊,在全宇宙中僅次於雅偉。</span></b>從三位一體角度而言,耶穌已經與父同等,所以獲賜坐在神右邊無疑是降職了。王的右邊是最榮耀的位置,通常是屬於王后的,但並非與王平等。左邊不如右邊尊貴,但依然是個榮耀的位置,因為靠近王。 </span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: orange;">耶穌被升為至高,超乎所有人,甚至超乎萬主萬王,雅偉神已經讓他成為「萬主之主」。神沒有讓萬物服天使,而是服「人」,也稱作「人子」。雅偉已經立耶穌基督為自己的全權代表,將自己統管宇宙的至高權柄賜給了耶穌,讓一切都服在耶穌之下。</span></b>在約翰福音,耶穌一再聲明他是父所差來的(約8:42)。他是奉雅偉的名而來的,並非自己的名。<b><span style="color: blue;">他行事並非靠自己的權柄,而是作為雅偉的代表行一切事。</span></b>耶穌作為雅偉的代表,現在身負雅偉的名字。就好像舊約中,雅偉指定了一位使者引領以色列民穿越曠野,邁向應許地。雅偉說這位使者是「奉我名來的」(出 23:20-21)。又好像法老和約瑟的故事。法老將帶有他自己名字和徽章的戒指戴在約瑟手上,讓約瑟身負他的名字和權柄。這並不是說約瑟現在可以被稱作「法老」了(他依舊叫 約瑟),但他能夠憑法老的權柄行事(創 41:38-44)。 </span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: magenta;">順服耶穌就是順服雅偉,並不是因為耶穌(或者出 23:20 的那位使者)是神,而是因為耶穌身負雅偉的名字。同樣,愛耶穌就是愛雅偉。</span></b>我們越愛耶穌(並非三位一體論的耶穌,而是雅偉的基督,那位受他膏抹的人),就越會愛雅偉。為身負雅偉名字的基督而活,就是為雅偉而活。接納耶穌,就是接納差他來的(太10:40, 約 13:20) 雅偉。拒絕耶穌就是拒絕雅偉(路 10:16)。</span></span></div>
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<b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; white-space: pre-wrap;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43;" target="_blank">《獨一的完全人》</a>。
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-81531345569767648462017-05-19T14:51:00.000+08:002017-05-19T14:51:09.924+08:00《獨一的完全人》第十章(二)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrM_dl4o_ScLO7YocM-Uz6P367xG7IfxbkxabLQYgwyUAGJXgQiteMFkQKxUYyhRZ8J6Vo9qEJ-HitL8Pk1vIRCSUQgoQ3m_yhZTbRyuXLuK7l5zQLgNys6B3zRDH_Cm8biVolWeaVMA4/s1600/1+Thessalonians+2_7-8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrM_dl4o_ScLO7YocM-Uz6P367xG7IfxbkxabLQYgwyUAGJXgQiteMFkQKxUYyhRZ8J6Vo9qEJ-HitL8Pk1vIRCSUQgoQ3m_yhZTbRyuXLuK7l5zQLgNys6B3zRDH_Cm8biVolWeaVMA4/s640/1+Thessalonians+2_7-8.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">腓立比書二章</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">超乎萬名之上的名,耶穌被高舉</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">基督沒有爭取與神同等 </span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">保羅將擁有「神的形像」與不爭取與神同等聯繫了起來:「他本有神的形像,不以自己與神同等為強奪的」(腓 2:6)。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">三位一體論者闡釋腓立比書 2 章 6 節(以下)的意思是,基督已經是「子神」了,但他拒絕爭取與神同等。<b><span style="color: red;">然而按照三位一體論,耶穌已經是神,方方面面都與神同等了,為甚麼還需要爭取與神同等呢?爭辯說他甘願放棄與神同等,則於事無補,因為人不可能放棄自己的本質。</span></b>例如,沒有人能夠成為狗,神不可能停止做神。 </span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">腓立比書 2 章與創世記 1 至 3 章息息相關。《聖經意象辭典》(Dictionary of Biblical Imagery)「腓立比書」詞目下說:「基督耶穌不以與神同等為強奪的這句話(腓2:6),很可能是在暗指亞當的過犯,亞當的確強奪了與神同等(創 3:4-6)。」亞當與耶穌之間既有相似之處,也有反差:一個是第一個人,另一個是第二個人;一個是首先的亞當,另一個是末後的亞當(林前 15:47,45)。他們在人類歷史上的獨特之處是,兩者都面臨了爭取與神同等的這一終極試探。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">腓立比書 2 章 6-9 節是耶穌基督的一幅肖像畫,勾勒出了這位完全人不爭取與神同等。<b><span style="color: blue;">他順服神就是堅決拒絕罪,因為罪其實就是拒絕神的主權,自視與神同等。不像亞當,耶穌「自己卑微,存心順服,以至於死,且死在十字架上」(腓 2:8)。他的完全是體現於他一生都堅定不移地順服父,忠心至死,直到屈辱地慘死在十字架上。</span></b>拒絕爭取與神同等,這並不是耶穌一次性的爭鬥,而是他一生要面對的。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">人,特別是地上的權貴渴望像神,這也是亞當及夏娃的野心。惟獨人才想要與神同等,而將腓立比書2章6節用於「子神」,一切就變得毫無意義。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">取了奴僕的形像</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">耶穌跟亞當一樣,有神的形狀或者形像;這是每個人誕生時都有的。腓立比書2章7節說耶穌「取了奴僕的形像,成為人的樣式。」<b><span style="color: orange;">耶穌自己選擇做個卑微的僕人,這是他整個傳道生涯的關鍵。 定意做卑微的僕人,就是定意順服。</span></b>耶穌順服的最高體現,就將這首詩歌推向了高潮:「存心順服,以至於死,且死在十字架上」。耶穌甘願受苦,並且死得像普通罪犯那樣,一點都不光彩。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">耶穌的謙卑是雅偉神甘願服侍他子民的寫照。我們多少人能夠想像雅偉神做僕人或者工人才做的粗活呢?神在伊甸為人種植了一個花園;亞當、夏娃犯罪後,神用動物皮為他們做衣服;在毗斯迦山上,神埋葬了摩西的屍體!耶穌復活後在加利利為門徒生火做早餐(約21:9-13),豈不是彰顯出了這種美麗的僕人態度嗎?保羅那句話何等真實:耶穌讓看不見的神成為看得見的了。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">因此,「主」的頭銜已經特別賜予了耶穌這位彌賽亞:「你們釘在十字架上的這位耶穌,神已經立他為主、為基督了」(徒2:36)。耶穌「主」的稱號並非神性稱號,而是個受尊崇的稱號,是父特別賜予耶穌的。耶穌也被稱作「榮耀的主」(林前2:8,雅2:1),因為他被父高舉。舊約沒有稱雅偉為「榮耀的主」,其實舊約根本沒有出現這個稱號。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">腓立比書 2 章 9 節說,神(雅偉)已經賜給耶穌「那超乎萬名之上的名」。<b><span style="color: magenta;">耶穌得到了高舉,這當然必須包括他的名也得到了高舉。耶穌的名超乎萬名,意思是耶穌這個人被高舉至一切創造物之上,萬物「無不口稱耶穌基督為主」</span></b>(參看徒10:36,耶穌基督是“萬有的主”)。「那超乎萬名之上的名」不是指雅偉賜給耶穌祂自己的名字,因為「雅偉」不只是個頭銜,更是個私有名字,這是神獨有的名字,否則就會有兩個「雅偉」,但申命記6章4節說雅偉只有一位。保羅寫這首詩歌只是想強調,神已經讓耶穌超乎一切,所以耶穌的名也超乎了一切的名。</span></span></div>
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<b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43;" target="_blank">《獨一的完全人》</a>。
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<b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i><br /></i></b>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-44569028937808505742017-05-11T13:07:00.001+08:002017-05-11T13:07:49.831+08:00《獨一的完全人》第十章(一)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6AAGW19teETQw-N9enMk9bpIOjOGX5M3cMdYWw1pMuzZ3GFLeWJfvIdpCeiAUD6NBrpjb5_5FnCdK1F8IFhYYXdBxJ0AQPPkGoN7LKdXDadivd4IsmWMttVlRDo_Rs2vu2o530Zd4yFw/s1600/numbers14_24.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg6AAGW19teETQw-N9enMk9bpIOjOGX5M3cMdYWw1pMuzZ3GFLeWJfvIdpCeiAUD6NBrpjb5_5FnCdK1F8IFhYYXdBxJ0AQPPkGoN7LKdXDadivd4IsmWMttVlRDo_Rs2vu2o530Zd4yFw/s640/numbers14_24.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">腓立比書二章</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">超乎萬名之上的名,耶穌被高舉</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論者所仰賴的其中一段經文是腓立比書 2 章 6-11 節。他們抓住耶穌是神的「形像」(「形像」的希臘原文是「形狀」)這句詩化表達,來證明耶穌是神。</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">很多英文譯本都將morphē 翻譯成了“form”(形狀),而不是“image”(形像)。結果很多人就假設“form of God”(神的形狀)跟“image of God”(神的形像)意思全然不同,於是用腓立比書2章6節的“form of God”證明基督是神。所以,明白morphē 的正確意思是明白腓立比書2章6節的關鍵。</span></span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">事實上,保羅說基督「本有神的形像」是甚麼意思呢?我們簡略思考四點。其它細節請看《獨一的真神》第三章(簡體版 214-223 頁,繁體版217-225)。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(一) 神是看不見的</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">新約自始至終都說神是看不見的。但這句話不能用於基督,因為基督明顯是看得見的,他是「那不能看見之神的像」(西1:15)。基督實現了神造人的目標,就是讓看不見的神成了看得見的。約翰某個程度上也表示了神是看不見的,他說「從來沒有人看得見神」,但耶穌「將他表明出來」了(約1:18)(屬靈上洞見到)。</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: orange;">雖然雅偉神是肉眼看不見的,但舊約有些神顯現的場合,神也顯明了自己,讓人看得見他,或者是向人顯明出他的榮耀。</span></b></span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: orange;"><br /></span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">(二) 腓 2:6 的「形像」意思是外在的、看得見的形狀</span></span></div>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">腓立比書 2 章 6 節「形像」(原文是「形狀」)一詞,希臘文是 morphē。各種希臘文英文辭典給出的定義是一致的:外表,外在,看得見的形狀或樣式。儘管BDAG蘊含著先入為主的三位一體論觀念,解釋morphē的用法是:「這是在與具有先存性的基督的神性做對比。」但它正確解釋了「神的形狀」morphē的意思,即不是神性,也不是三位一體含義,而是指人!</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(三) 「神的形狀」(form of God) 意思是「神的形像」(image of God)</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">既然神是不能看見的(提前 1:17),是個靈(約4:24),所以神不可能有樣式或形狀。「神的形狀」意思就是「神的形像」,聖經以及辭典都可以證實兩者的意思是相同的。例如,申命記 4 章 16 節用了三個近義詞「雕像」“image”、「形像」“form”、「模形」“likeness”,可見三者是同等的。另外,首屈一指的《舊約希伯來文及亞蘭文辭典》(HALOT),也視「神的形狀」與「神的形像」等同。</span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">我們是按照「神的形像」被造的,意思並不是說神是看得見的。同樣,耶穌有「神的形狀」,意思也不是說神是看得見的。</span></b>神造人時說:「我們要照著我們的形像(image),按著我們的樣式(likeness)造人」(創 1:26)。<span style="color: blue;"><b>正因為我們是按照神的「樣式」被造的,所以現在我們有神的形像,正如基督是神的形像一樣。</b></span>創世記 1 章 26 節一句話之內用了「形像」、「樣式」兩個詞,是著重強調這一事實:神讓人成了看不見之神的看得見的形像,是神的「樣式、外形、代表」(HALOT)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">創世記 1 章 26 節是明白腓立比書 2 章 6 節「神的形狀」的依據。腓立比書2章6-11節是普遍公認的早期教會的一首詩歌或者詩歌摘選,詩歌語言富於象徵和引喻,所以詩歌用「神的形狀(form)」(腓 2:6)指「神的形像(image)」(創 1:26-27),不足為奇。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">(四) 敬拜一個像就是拜偶像</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">基督是「神的像」(林後 4:4, 西 1:15; 參看來 1:3)。聖經明文規定不可拜像,但三位一體論者毫不猶豫地敬拜「為人的基督耶穌」(提前 2:5 這樣稱呼耶穌),他是看得見的,並且是活生生的神的像。</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: red;">我們也是神的形像,但基督是最卓越的神的像,因為他是自古及今獨一的完全人。每當看見耶穌這個神的完美的像,也就看見了雅偉一切的榮美和尊貴。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論憑空捏造出了一位神性耶穌,並且加以敬拜,這跟以色列人鑄造並且拜金牛犢有兩點相同之處: (1) 都是受外邦多神信仰影響的產物,一個是埃及,一個是希臘。(2)一個設立於摩西上西奈山見雅偉之後,一個設立於耶穌升天見父之後。正如金牛犢取代雅偉而成了敬拜對象,三位一體的「子神」也取代了雅偉。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43;" target="_blank">《獨一的完全人》</a>。</i></b></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-13836663968199298282017-04-12T14:22:00.000+08:002017-04-12T14:22:55.128+08:00《獨一的完全人》第九章 (五)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSC4vhLa8559sWBsxUBtiUy0kCZLg2hmKHcwgZyI3MgqsnDbzPykiGOT2nLFXikNqoTN7r7RpCht374iNLFJ1llJTrUcEbsv4Yv_OcPVRaZEDAFX9l2yIkqzLqBWjoz9Ei_mj0b9a0UyE/s1600/Isaiah55_11_chi-01.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSC4vhLa8559sWBsxUBtiUy0kCZLg2hmKHcwgZyI3MgqsnDbzPykiGOT2nLFXikNqoTN7r7RpCht374iNLFJ1llJTrUcEbsv4Yv_OcPVRaZEDAFX9l2yIkqzLqBWjoz9Ei_mj0b9a0UyE/s640/Isaiah55_11_chi-01.jpg" width="640" /></a></div>
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<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">以下是第</span><span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">九</span><span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">章第五部分的重點 - 能行神迹不代表是神</span></span></div>
<b id="docs-internal-guid-17b69fd8-60cd-fc0f-119d-50a68a7ed99b" style="font-weight: normal;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /></span></b>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">普遍人的觀念是,一個人要是能行神迹,他就是個神明,所以很多基督徒會以耶穌的神迹來證明耶穌是神。事實上,先知以利亞和以利沙所行的神迹跟耶穌所行的也相似,而這一切都是靠雅偉的大能成就的。彼得在使徒行傳2:22也說過"神藉著拿撒勒人耶穌、在你們中間施行異能奇事神蹟、將他證明出來、這是你們自己知道的。"不過,耶穌也曾說過,假基督假先知也能行神迹,所以我們要小心不要被迷惑。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">撒旦的神迹往往是彷效雅偉的,所以<b><span style="color: red;">必須有屬靈分辨力,才能知道哪一個是出自雅偉,哪一個是出自撒旦。</span></b>雅偉藉著聖經的耶穌行了奇妙的神迹,這些神迹往往是憐憫之舉,並非只是在彰顯神的大能。憐憫是雅偉的根本性情,透過耶穌這個人完美地彰顯了出來。但法利賽人執意與耶穌為敵,斷言耶穌行神迹是靠撒旦的能力(太12:22-28)而從這件事,可以留意到:</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">神迹是個記號,傳遞出屬靈信息:雅偉差了耶穌來,釋放那些受黑暗權勢奴役的人</span></span></div>
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<li dir="ltr" style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">眾人親眼見到耶穌所行的事,沒有高呼耶穌是神或子神,因為猶太人從來都是一神論,三位一體論是外邦思維方式</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">耶穌工作的重心是在世上建立雅偉的國度,而神迹是要顯明"神的國臨到你們了"</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">信奉三位一體的認為,耶穌說自己比某人或某物"更大",就等於宣稱自己是神。如馬太福音12:6說"但我告訴你們:在這裏有一人比殿更大"。聖殿是雅偉所預備的贖罪之所,但地上的聖殿是人手所造的,本身起不到贖罪功用,這只是屬靈聖殿的預表----耶穌基督這個神的殿(約2:21),這個聖殿才能為人贖罪。所以這些談及耶穌"更大"的話,都是與救恩有關。以色列人拒絕了耶穌和他的教導,就是拒絕了能夠賜予人生命的智慧,因而棄絕了永生之路。所以耶穌為耶路撒冷痛心疾首。耶穌必須比所有人都大,甚至達到絕對的完全,才能完成其他人無法完成的人類救恩工作。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;">聖經中,惟有但以理書7章稱神為"亘古常在者",而且更頻繁稱呼神為"至高者"。亘古常在者與人子在本質上迥然不同:人子是必死,是人,不是神。但以理是一位重要的先知,所以他的異像是個關乎人子耶穌彌賽亞的預言,預言這位人子有一天要被引到雅偉這位亘古常在者面前。人子"被領到亘古常在者面前"的理解應是人子是真正、完全的人,因為他得勝了,就被引領到了"他的神和父"面前。他是以謙卑、感恩的態度,在天上眾天使伴隨下,被引到了神面前的。人子沒有高舉自己,是父高舉了他。人子與聖民都是從同一個源頭得了權柄、國度,所以顯然人子是聖民的代表和頭。</span></span></div>
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: large;"><br /><span style="vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: orange;">猶太公會判處耶穌死刑的罪名是褻瀆神,因此三位一體論者主張耶穌自稱是神。事實上耶穌並沒有自稱是神,公會也沒有指控他自稱是神。</span></b>耶穌向大祭司承認自己是基督(彌賽亞),並且以但以理書7:13所預言的"人子"自稱。審訊過程中,耶穌並沒有自稱是神,但公會為何指控耶穌犯了褻瀆罪呢?因為耶穌不僅承認自己是基督,還自稱為"人子",要坐在權能者的右邊,駕著天上的雲降臨。這番話被理解為宣稱自己是雅偉神所膏立的王,是彌賽亞,這就是他被控"褻瀆"罪的真正原因。耶穌這番話觸怒了大祭司及公會,因為如果是真的,他們就得服從耶穌了(因猶太人明白彌賽亞是雅偉的先知,摩西曾預言說,"雅偉你的 神要從你們弟兄中間、給你興起一位先知像我、你們要聽從他。"-申18:15)。</span></span><br />
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<span style="font-family: SimSun; font-size: 11pt; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></b></span><br />
<span style="font-family: SimSun; font-size: 11pt; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify;"><i><br /></i></b></span>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com1tag:blogger.com,1999:blog-6849277276380561225.post-16613114895524339562017-04-06T14:48:00.001+08:002017-04-06T14:48:02.988+08:00《獨一的完全人》第九章 (四)<span style="font-size: large;"><br /></span>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWjBq5CYjAB5VGCWpdEP_4RVo7Z9WqUuYW_AZzUwmlefckgATnSpE-JnTsaNZG5gG2vay5cijHgMwsL-36Y79KKQpCXlIaDIwzFwR9d4N8FViCkHVSo-gOLG2NNPbNiEVaGge67GrmLCQ/s1600/%25E7%25B4%258420%25EF%25BC%259A29%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWjBq5CYjAB5VGCWpdEP_4RVo7Z9WqUuYW_AZzUwmlefckgATnSpE-JnTsaNZG5gG2vay5cijHgMwsL-36Y79KKQpCXlIaDIwzFwR9d4N8FViCkHVSo-gOLG2NNPbNiEVaGge67GrmLCQ/s640/%25E7%25B4%258420%25EF%25BC%259A29%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" width="640" /></a></div>
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<span style="font-size: large;"><span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">以下是第</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">九</span><span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">章第</span><span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">四</span><span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">部分的重點 - 耶穌由童女而生的重要</span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">童女生子非同尋常,但福音書似乎都沒有解釋這是什麼意思。但路加福音1:35有一句話很特別:"聖靈要臨到你身上,至高者的能力要蔭庇你。"這跟創世記1:2是平行的:"神的靈運行在水面上”。很多舊約學者都注意到,"運行"一詞也是"孵化"的意思。聖靈蔭庇馬利亞是帶有神在創造一個新創造的意思,與神的靈運行在未成形的"舊"(肉身或者物質)創造相平行。雅偉的靈蔭庇馬利亞表明,<b><span style="color: orange;">新的創造主要是屬靈的創造,創造出"從靈生的"人。</span></b>耶穌是透過馬利亞而成為亞當的後裔,也透過雅偉的靈創造大能而成為新創造的開始。</span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: red;">耶穌一出生就是從靈而生了,所以每個人也必須從靈而生。</span></b>正如耶穌曾對尼哥底母說,你們必須重生(約3:7),還說,人若不重生,就不能見神的國(約3:3)。<b><span style="color: red;">按照新約,做基督徒的關鍵是要成為新人,即生活、思想好像耶穌那樣,這才是真正相信耶穌的意思,</span></b>保羅稱之為"信服真道",真正的信心是包括順服神的。在現階段,跟從耶穌就是跟父建立關係,效法耶穌和父的關係。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">馬利亞是"從"聖靈懷了孕的,在馬太福音1:18其實是有"子宫"一詞,只是大多數英文及中文譯本都沒譯出來。希臘文1:18其中一句為ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου﹐當中γαστρὶ就解作子宫,而整句直譯就是"她的子宫裏因為聖靈而有了孕"。所以正如其他女人一樣,馬利亞也是子宫懷孕,開始了生育的過程,而懷孕的源頭就是聖靈。聖靈臨到神的子民,是神賜人能力的方法,好讓他們完成神委托的使命。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">路加福音1章記錄了馬利亞著名的"頌歌"。從這首頌歌的名字看得出馬利亞真是以神為中心的女人。神注意到了世上的無名小卒,注意到了當中的馬利亞,這就是馬利亞對神是無所不知的理解。在頌歌中,馬利亞的中心是雅偉,這應讓三位一體的基督徒驚訝,因他們與馬利亞的頌歌背道而馳。今天"以基督為中心"的基督徒,與馬利亞並非同屬一個屬靈家庭,因為馬利亞的屬靈家庭是完全以雅偉為中心的﹐也會給予耶穌當得的榮耀。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">按照猶太教,母親負責教養兒女。而猶太教最看重對兒女的信仰培育,所以母親是猶太人,兒女才被視為猶太人。因此,馬利亞的優秀屬靈素質對於耶穌的成長至關重要。但三位一體論令這一因素毫無意義,因為耶穌如果真的是"神人聯合體",那麼無需馬利亞來教導。</span></span></div>
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<span style="background-color: transparent; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">大多的書籍都沒提及耶穌的其中一個稱號:弟兄。因為信奉三位一體的不敢想像神人聯合體耶穌是我們的弟兄。他們看不見有這麼好的福分,就是能與耶穌為伍,稱他為弟兄。按照聖經教導,耶穌是我們的弟兄,</span></b>在希伯來書2:11耶穌"稱他們為弟兄,也不以為恥",信徒們是不完全的,但耶穌接納我們為弟兄,不以為恥,可見他非常寬宏大量,是他為完全的一個要素。耶穌經常稱門徒、遵行神旨意的人為"弟兄",即使復活後得了新的屬靈身體,依然稱門徒為"弟兄"。耶穌也稱年長女人為"母親",年輕女人為"姐妹"(馬太福音12:48-50)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌是從靈而生,即是說他一出生就被聖靈充滿,是否因這優勢,他可輕易地成為無罪呢?但施洗約翰也是一出生就被聖靈充滿的。可是施洗約翰在獄中曾質疑耶穌是不是彌賽亞,似乎一出世被聖靈充滿,沒讓他佔什麼優勢。事實上,被雅偉的靈充滿並非一勞永逸,而是要不斷追求被聖靈充滿的。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">有些人會想以"聖靈"等同"耶穌的靈"來證明耶穌是神,但我們可有留意,"雅偉的靈"也等於"以利亞的靈",難道這也證明了以利亞是神?以利亞在世時,雅偉的靈借著他行大事,門徒以利沙深知這是雅偉的靈所行的事,並非以利亞自己的靈,所以以利亞離開後,以利沙呼叫"雅偉,以利亞的神"的名字,仿效以利亞。在列王記下2:8-10以利沙向以利亞求的是,他能在"先知門徒"中繼承長子的位分,成為以利亞的接班人。所以當以利沙對以利亞說"你的靈"時,他指的是雅偉的靈,因為以利亞的生命滿有雅偉的能力,非同尋常。</span></span></div>
<span style="font-size: large;"><br /><span style="font-family: Arial; vertical-align: baseline; white-space: pre-wrap;">當保羅說,如果我們是神的兒女,就是神的後嗣,和基督同作後嗣,他很可能是想到了以利亞及以利沙這件事。<b><span style="color: magenta;">基督是首生的,在一切被造的以先,承受雙倍的產業。我們作為神的兒女,也有一份產業。</span></b>耶穌有雙倍的榮耀和尊貴,意思不是說我們只有一半的聖靈豐盛。因為住在基督裏的神的靈,就是住在我們裏面的神的靈,這靈賜給我們能力,讓我們活出得勝的生命</span><span style="font-family: Arial; white-space: pre-wrap;">。</span></span><br />
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<b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify; white-space: pre-wrap;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration-line: none;" target="_blank">《獨一的完全人》</a>。</i></b><br />
<span style="font-family: Arial; font-size: 14.6667px; white-space: pre-wrap;"><br /></span>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-43676232876467559262017-03-27T12:59:00.001+08:002017-03-27T12:59:16.990+08:00《獨一的完全人》第九章 (三)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGLru5XQ1dUdrf9lTEGrtLq5z8Cngk7tnN-Xna_s-smi76ze5dUagy7lseBEiAIaz5U6o9MMwutn3K6SqI67FFG-0YUCsGPvUeVmdlTz3RxpSQSUoydWSHuHBg5HvWRFUD5iOuI6yLmDU/s1600/Wallpaper+20-3-2017.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgGLru5XQ1dUdrf9lTEGrtLq5z8Cngk7tnN-Xna_s-smi76ze5dUagy7lseBEiAIaz5U6o9MMwutn3K6SqI67FFG-0YUCsGPvUeVmdlTz3RxpSQSUoydWSHuHBg5HvWRFUD5iOuI6yLmDU/s640/Wallpaper+20-3-2017.jpg" width="640" /></a></div>
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<span style="font-family: "simsun"; font-size: large; vertical-align: baseline; white-space: pre-wrap;">以下是第</span><span style="font-family: "arial"; font-size: large; vertical-align: baseline; white-space: pre-wrap;">九</span><span style="font-family: "simsun"; font-size: large; vertical-align: baseline; white-space: pre-wrap;">章第三部分的重點 - 耶穌是人子</span><br />
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<span style="background-color: transparent; font-family: "simsun"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">人子(ben Adam),是人的意思,在現代希伯來語更是可以互換的。<span style="color: red;"><b>在對觀福音書(馬太、馬可、路加)中,耶穌最常用的自稱就是"人子",可見他承認自己是人,也看自己為"末後的亞當"。</b></span></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "simsun"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">馬太福音9:6-8記載了耶穌打算醫治一個癱瘓病人的時候說過「但要叫你們知道,人子在地上有赦罪的權柄」,而當中癱子起來回家後,「眾人看見都驚奇,就歸榮耀與神,因為他將這樣的權柄賜給人」。從眾人的反應可得知,他們對"人子"的理解是,耶穌以人的身份從神領受了醫治人的權柄。他們把"榮耀與神,因為他將這樣的權柄賜給人"。</span></span></div>
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<span style="background-color: transparent; font-family: "simsun"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">保羅在哥林多前書15章說亞當是第一個人,耶穌是第二個人,這就將亞當與基督之間的其他人排除於外,其他人都與人類救恩無關。第一個人因悖逆而帶來了死亡,第二個人因順服而帶來了生命。</span></b>信奉三位一體的都想用"屬天的"一詞證明耶穌具有先存性,是從天上降下來的,但這又如何解釋保羅說所有信徒都是"屬天的"呢?其實保羅是想對比地上的(屬土的)和屬靈的(屬天的)。耶穌不屬世界,所以他的門徒們也不屬世界,而是"屬天的"。</span></span></div>
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<span style="background-color: transparent; font-family: "simsun"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: magenta;">復活後,耶穌告訴門徒他不是靈,他是有肉有骨的(路24:37-39)。即便現在坐在了天父的右邊,耶穌也並非一個靈體,而是有骨有肉之身的人。</span></b>"肉與血"是必杇壞的、暫時的,而神的國是不杇壞的、永恒的,所以"血肉之體不能承受神的國"(林前15:50)。那麼,耶穌是怎能是肉身出現在天上呢?可見他的身體已經某種程度被"屬靈化"或"榮耀"了,成了"榮耀的身體"(腓3:21),但並非成了"靈"。在升天見父前,耶穌認為必須讓門徒牢記他是人。基督現在坐在神的右邊,有一個"榮耀的身體",耶穌也會以這個身體再來到地上,正如他離開地上的情形一樣。</span></span></div>
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<span style="background-color: transparent; font-family: "simsun"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">若說耶穌不是神,人通常的反應是,耶穌"只是"人?這種想法表明我們(包括基督徒)把人看得一文不值,完全不明白人在神眼中的價值。神看人價值的視角跟我們的迥然不同,看一看這耳熟能詳的經文便知:"神愛世人,甚至將他的獨生子賜給他們。"但我們卻不像神那樣看人。耶穌是人沒什麼問題,惟有信奉三位一體的才覺得有問題。雅偉與耶穌聯合,成為"一靈"(林前6:17),這是新約中真神與真人合一的圖畫。在三位一體論者看來,基督的價值就在於他是神或者神人聯合體,"只是"人,就沒什麼價值了,但事實並非如此。耶穌就是一個透明玻璃窗:"人看見了我,就是看見了父"(約14:9)耶穌是說看見了父,而非看見了神,若是這樣說,人會視耶穌與神同等。<b><span style="color: purple;">我們看見耶穌時,並非真的看見父站在了眼前,而是看見父本性一切的豐盛,都有形有體地居住在基督裏面,因此耶穌成了神的形象。</span></b></span></span><br />
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<span style="background-color: transparent; font-family: "simsun"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></div>
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<br />Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-90327114629606548672017-03-16T12:06:00.000+08:002017-03-16T12:06:05.377+08:00《獨一的完全人》第九章 (二)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFSEutoh2TDGkOmnaH5TP6cf-F7SZSBQVqBDI-9oqXeAHxIBmtlJe8LXBKEhDU7kr860gumIdRbzXNtelfBBmOh2fPN-8yE-A2GmsGxSD24PRUlLIjLpsoNM7BKVg7zfajeHaOVL2KNyQ/s1600/Philippians+4_12-13.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFSEutoh2TDGkOmnaH5TP6cf-F7SZSBQVqBDI-9oqXeAHxIBmtlJe8LXBKEhDU7kr860gumIdRbzXNtelfBBmOh2fPN-8yE-A2GmsGxSD24PRUlLIjLpsoNM7BKVg7zfajeHaOVL2KNyQ/s640/Philippians+4_12-13.jpg" width="640" /></a></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">以下是第</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">九</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">章第二部分的重點 - 不能朽壞的神是不能死的</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神是不能朽壞的(immortal),即不能死,但英語immortal未必有"不能死"或"不死"的意思,immortal往往是"值得永遠銘記"的意思。而mortal有時也用作"人"的統稱。Immortality希臘原文是athanasia,是一個合成詞,第一個字母a屬於前綴否定的字母,加上thanatos(死),就成了"不死"。</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: red;">信奉三位一體的,忽略了一個事實,神是不死的,若耶穌是神,耶穌是不可能死的。</span></b>所以要麼耶穌不是神,能為罪人死;要麼耶穌是神,不能死。死而復活的神是外邦教會身處的異教世界所熟識的概念,但聖經的神是不死的,讀聖經的人都佷清楚。只有異教神被說成是死而復活的,因為這些神是自然界事物的化身。所以可以說外邦教會並未將耶穌高抬至聖經不死的神,而是異教能死的神。</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">人並非天生不死,但將來死人復活的時候,這必死的要變成不死的(林前15:53-54)。</span></b>即使將來不死,也不代表是固有本能,而是神所賜予的,因為永生是神所賜予的。像所有人一樣,基督是可以死的,但他沒有犯罪,按照律法不必死,難怪他能夠自願為人類的救恩捨命。<b><span style="color: blue;">不能朽壞的神只能用一種方法拯救我們,就是借著耶穌基督這個完全人的死</span></b>,雅偉神從創立世界以前,就已制定了奇妙的救恩計劃(弗1:4,彼前1:20)</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體也意識到這"不能死"的問題,於是便說應理解為靈魂永恒不變,而不是肉身不能死。因此這死了的人依然能說是不能死。不過我們變成不死,並不代表我們變成神,因為這不死是我們得到的禮物,惟有神才具有不死的本質。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神除了不能死,也是肉眼看不見的。提前6:16「就是那獨一不死,住在人不能靠近的光裏,是人未曾看見,也是不能看見的…」這就否定了耶穌是神,因為耶穌是肉眼看得見的,而"獨一"就排除了其他人,也排除了耶穌。復活後的耶穌是以肉眼看得見的方式向磯法、十二使徒、五百多個弟兄顯現的。(林前15:5-6)</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經形容必死的人為"血肉之體",但神是個靈,本是看不見的。不過舊約也曾記載了神顯現的例子,例如神曾在伊甸園向亞當夏娃顯現,神也曾以人的樣式向人顯現,有時候就透過主的使者顯現,以至於有人誤以為他是人。當中的關鍵在於雅偉神本是看不見,也可選擇刻意讓人看得見,但人卻沒有這種選擇,人無法讓人看不見,更不能讓神看不見。正因為耶穌是看得見的,所以聖經說他是"那不能看見之神的像"(西1:15)<span style="color: orange;"><b>如果神本是看得見的,就不需要透過耶穌使世人看見自己,也無需將他的榮耀"顯在耶穌基督的面上"了</b></span>。父使耶穌死裏復活後,耶穌的身體變成了"靈性的"身體,他能夠選擇讓人看見或者看不見。</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; font-size: 12px; line-height: 16.8px; text-align: justify;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-65825403642082340602017-03-08T14:11:00.000+08:002017-03-08T14:11:26.765+08:00《獨一的完全人》第九章 (一)<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">以下是第</span><span style="background-color: transparent; color: black; font-family: Arial; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">九</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">章第一部分的重點 - 作為人的耶穌基督的重要性</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><span style="color: red;"><b>聖經稱耶穌為"人子"或"神的兒子"或"為人的耶穌基督",卻從未稱他為"子神"。</b></span>神不可能成為人,因為神與人之間的鴻溝是不可逾越的 - 神是不朽,但人是必朽的。若神要成為必朽壞,就得改變自己的本質,那這樣神就不再是神,這是不可能的。聖經中有關神的一個基本真理是,神是不改變的,也是不可改變的,他是"永生神","從亘古到永遠"是神。聖經是這樣描述神的:"惟有你永不改變,你的年數沒有窮盡"(詩102:27,來1:12),"神非人"(民23:19),"我雅偉是不改變的"(瑪3:6)</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">至於耶穌,聖經裏說他是真正的人,像所有人一樣,"為女子所生"(加4:4)但大部份人情願相信:有一位神性創造主成了肉身,他就是耶穌,"若是這樣,那十字架討厭的地方就沒有了"(加5:11)一旦耶穌被高舉為神,就完全改變了福音的基本特性。相信三位一體的人,宣稱"子"是出於神而為神的概念,卻沒有聖經依據,他們竟然是相信一個不存在的人物為自己的救主。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">相反,詩人卻看得見,人是神的精美創造,是神親手所造的,他因自己受造的奇妙而讚美神(詩139:13-17)</span></span></div>
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<span style="background-color: transparent; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">"因一人的悖逆,眾人成為罪人;照樣,因一人的順從,眾人也成為義了。"(羅5:19)保羅明顯的是在說一人(耶穌)的順從,而非神的順從。<b><span style="color: orange;">我們得救的關鍵不是神順從神或第二位格順從第一位格,因為這樣無關乎人類的救恩大事。</span></b>三位一體的基督論主張,基督道成肉身時有了"人的本質",不過人的本質不等於整個人,若說子神與一個人聯合了,那耶穌就不再是一位而是兩位了。三位一體論者不承認神人聯合體的概念所得出的合理結倫,而是尋求另一方案,說耶穌是具有人本質的神。若是這樣,耶穌又怎能是跟其他人一樣是真人呢?我們的救恩需要的是一個完全人,這個人是完全順服神的。耶穌是人與否,不是神學問題,而是關乎我們的救恩。因為第一個人亞當(希伯來文是人的意思)犯罪,死進入了世界,所以按照雅偉的救贖計劃,要以末後的亞當的血救贖,拯救人類。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">新約的關注點是救恩,當中有關耶穌這個人物的教導,也都是置於神救恩計劃的框架之內的(耶穌的名字意思就是雅偉拯救)。這個計劃分為三個階段:</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第一階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">從耶穌誕生到死、復活、升天。耶穌完成了地上的使命後,便"坐在神的右邊"。耶穌說"成了"(約19:30),"我在地上已經榮耀你,你所托付我的事,我已成全了"(約17:4),宣告救恩的第一個階段完成了。這階段所成就的是讓世人在基督裏與雅偉和好。神的羔羊耶穌救贖的血灑在了十字架的祭壇上,所以人現在能夠與神和好。聖經是這樣形容的:那將至聖所和耶路撒冷聖殿其餘地方隔開的幔子(幔子象徵著人的罪竪起的屏障),裂開了。(太27:51,可15:38,路23:45)若要成就這項和好的工作,神就必須在基督裏來到我們當中,然後我們才能到他那裏去。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第二階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">現在就是救恩的第二階段,耶穌已經坐在父的右邊。雅偉的靈(聖靈)在"神的教會"動工,吸引人去相信耶穌而得救。這項工重要的工作是借著我們,即他的子民、他的教會、基督的身體去成就的。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第三階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">耶穌再來到世上做王、做彌賽亞,正如天使告知門徒的話:這離開你們被接升天的耶穌,你們見他怎樣往天上去,他還要怎樣來。(徒1:11)</span></span></div>
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<span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">若從雅偉的角度而言,這三階段可以這樣表達:</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第一階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">雅偉住在基督裏,他的豐盛有形有體地借著基督彰顯了出來,他在基督裏叫世人與自己和好。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第二階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">現在雅偉在世上,住在"基督的身體"(即他的教會,神的殿)裏,並透過基督的身體繼續做他的和好工作。從使徒行傳到猶大書主要記載的都是這階段。所以信徒們必須準確明白這些書卷,出現任何錯謬都會帶來最嚴重的屬靈後果。教會要向世人傳揚"與神和好"的信息,正如基督來"為要引我們到神面前"。</span></span></div>
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<span style="font-size: large;"><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">第三階段:</span><span style="background-color: transparent; color: black; font-family: SimSun; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">雅偉會在基督裏再來。雅偉的基督和雅偉的教會會統治世界,那些不願與神和好的就得面臨審判。啟示錄要關注的是這第三個階段。基督要"叫萬有歸服自己",這是神救恩工作第三個階段的主要目標。死亡和朽壞會被擊敗,"叫萬有歸服"就包括了死亡,得蒙救贖的受造物不再死亡。歸服的,還有敵對神的靈界勢力。雅偉創造萬物的永恒旨意是要萬物服在人的腳下。亞當失敗後,雅偉透過在基督裏的救贖,繼續他永恒計劃。</span></span></div>
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<b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; line-height: 16.8px; white-space: pre-wrap;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-3514014790211419722017-03-01T15:24:00.001+08:002017-03-01T15:25:57.414+08:00《獨一的完全人》第八章 (四)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0FI8Q74qTnWASlUctdyQ4Jqiwx-g-qeEAekJKnChSRG__uBq8eqQu7xj44lJmGuaZ8V7u08EwjZKKBW6K3UmFFMGyYAWVuNYItbmgqg5Aa7lrdlUmW6vWT4vnhNZ1-8AvfQV3zN5HSdE/s1600/Haggai2_7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh0FI8Q74qTnWASlUctdyQ4Jqiwx-g-qeEAekJKnChSRG__uBq8eqQu7xj44lJmGuaZ8V7u08EwjZKKBW6K3UmFFMGyYAWVuNYItbmgqg5Aa7lrdlUmW6vWT4vnhNZ1-8AvfQV3zN5HSdE/s640/Haggai2_7.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論的再思</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">為什麼得救的人這麼少呢?</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">當今世界大約有二十億的基督徒,佔了世界總人口的三份之一。但為什麼耶穌說得救的人極少(路13:23-24)呢?我們該如何理解這翻話呢? </span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經中從來沒有出現過「三位一體」這個詞,我們根本不能從聖經中證明「子神」的存在。世上絕大多數的信徒已經慘受蒙騙。<b><span style="color: magenta;">相信三位一體的耶穌基督,就根本沒有救恩的希望。三位一體其實就是異端,完全背離了聖經真理。從這個角度看,難怪耶穌說得救的人極少。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神本性一切的豐盛</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">歌羅西書2:9說「神本性一切的豐盛,都有形有體地居住在基督裡面。」,保羅意思是「雅偉有形有體的住在基督裡面」。這與三位一體的基督兩種本質(神性、人性)合一的古怪概念截然不同。有人嘗試用約翰福音1章14節證明這個概念,但這種證明是錯的。<b><span style="color: blue;">三位一體論者假設「道」(logos)是指創世前就存在的耶穌,但這是毫無聖經根據的。事實上,無論約翰福音還是新約,logos從未指耶穌。</span></b></span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: blue; font-size: large;"><b>三位一體論者總以「奧秘」來迴避這些矛盾。然而新約的奧秘並非無法理解的意思,而是指有些事情曾經隱藏的,現在神卻啟示了出來。</b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經只提到兩種類型的聯合:男人和女人透過婚姻聯合成為「一體」,人與神在屬靈上聯合成為「一靈」(林前6:17)。聖經給了我們一個美好的異像,就是神住在他子民裡面,他子民的身體成為他在地上的殿,所以人們可以在他的子民中找到神。正如保羅的一貫教導,凡耶穌所經歷的,神的兒女也能經歷到。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">「我是」(I AM)</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">約翰福音中耶穌說了幾次「我是」,三位一體論者見到這個詞,就立刻假定耶穌自稱是神。但這種結論實在可笑。<span style="color: red;"><b>因為「我是」不是神的通稱,而是雅偉的特殊名字(出3:14,“I AM has sent me to you”, “I AM”即「我是」。和合本翻譯為「那自有的」)。如果耶穌宣稱自己是I AM(他並沒有這樣宣稱),那麼他就是宣稱自己是雅偉!</b></span>那麼他所稱的父是誰呢?</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">如果將約翰福音8章58節的「我是」看作雅偉,那麼惟有一種解釋才符合聖經,即雅偉在透過耶穌說話。事實證明,耶穌從來不以自己的權柄說話,而是惟獨說父讓他說的話(約12:49-50、14:24)。出埃及記3:14,雅偉透過摩西將自己的名字I AM啟示給了以色列,同樣,約翰福音8:58 "before Abraham was, I am”,雅偉是借著耶穌彌賽亞這個人說出了自己的名字。</span></span></div>
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<span style="background-color: transparent; font-family: "trebuchet ms"; font-style: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><span style="color: red;"><b>若我們看希臘原文,就會發現約翰福音8章58節的「我是」與出埃及記3章14節的「我是自有永有的」根本沒有相似之處。</b></span>約翰福音8章58節的「我是」是ego eimi,而「我是自有永有的」(I am who I am)這句話,第一個“I am”是ego eimi,第二個“I am”是ho on。在歷史上,講希臘話的猶太人是視第二個“I am”(ho on)為神的代名詞,並非第一個“I am”(ego eimi)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "trebuchet ms"; font-style: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "trebuchet ms", sans-serif; line-height: 16.8px;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></div>
<br />Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-7940451361329647802017-02-22T17:09:00.001+08:002017-02-22T17:09:40.496+08:00《獨一的完全人》第八章 (三)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8HxqRUP3LltFfDVlDI06ngO3nqcWirF_qZGOCLktZ1Qr2Bvqh26hM4vB2QfERpIBNF5pnGukkeWn331Q4WWejO25jaVfMe2crMfxIzzWLsLmH7nqtlFA0KSWImsOjk1889D6P3D7v1R8/s1600/%25E7%2591%25AA4%25EF%25BC%259A2%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8HxqRUP3LltFfDVlDI06ngO3nqcWirF_qZGOCLktZ1Qr2Bvqh26hM4vB2QfERpIBNF5pnGukkeWn331Q4WWejO25jaVfMe2crMfxIzzWLsLmH7nqtlFA0KSWImsOjk1889D6P3D7v1R8/s640/%25E7%2591%25AA4%25EF%25BC%259A2%25EF%25BC%2588%25E4%25B8%25AD%25EF%25BC%2589.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論的再思</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌的試探</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: red;">試探是個重要的題目,但三位一體卻讓試探毫無意義。因為耶穌是神,根本不能被試探(雅1:13)。</span></b>三位一體論者對耶穌受試探的理解跟希伯來書4:15所說的事實相矛盾。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: orange;">試探是一場抵抗罪的生死較量,在信徒日常生活中無可避免。當我們靠著住在我們裡面的雅偉聖靈的能力而勝過罪,就會向給予我們的呼召——成為完全——邁向一步。耶穌之所以是完全人,恰恰因為他完全勝過了罪。</span></b>但這一大能的真理被三位一體論弄得面目全非。如果問基督徒為什麼耶穌是完全的,答案往往是「因為他是神,神是完全的」。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">但新約聖經的耶穌截然不同,他與罪爭戰什至到了哀哭、流淚的地步。他是怕死嗎?不是,他是怕有犯罪的危險以致辜負了使命。耶穌肩負救贖人類的重擔,雖然雅偉住在他裡面,他自己依然有失敗的危險。所以我們讚嘆耶穌戰勝了罪。正是經年累月飽受試探、試煉之苦,他才達到了完全,成了完全人。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">子不知道他何時來</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: blue;">耶穌是否無所不知?馬太福音24:36說:「那日子,那時辰,沒有人知道,連天上的使者也不知道,子也不知道,惟獨父知道。」這一節經文對三位一體論來說是一大矛盾。如果耶穌不知道,那麼他就不是無所不知,就不是神。</span></b>三位一體論者的解釋是耶穌這個人裡面,他的人性不知道一切事,但他的神性知道一切事。可惜,這樣的解釋也是不通。耶穌具體說了「惟有父知道」,並非在說他自己的所謂神性與他的人性部分。此外,耶穌這句「子」不知道他何日何時再來的話,適用於耶穌的神性和人性,因為「惟有」父知道。這就剩下兩種可能,要麼耶穌不是神,要麼神並非無所不知。前者按聖經是正確的,但三位一體論者不接受;而後者則褻瀆了神。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">屬性交流(Communicatio idiomatum):三位一體論者嘗試解釋神人聯合體</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">Communicatio idiomatum是早期教會領導提出的概念,是一句拉丁語,意思是屬性交流。在神人聯合體耶穌基督裡,神與人是如何相處呢?一個是神,一個是人,兩者的「實體」、「本性」、「本質」上又截然不同,那麼兩者是如何彼此認同呢?有人主張說,一位的特性轉給或是「傳遞」給了另一位。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">這是什麼意思?古書中找不到解釋,只有這種含糊建議:子神的神性特質傳遞給了他用作肉身的耶穌這個人,反之亦然。這屬性包括了神的能力、智慧、公義等。如按這說法,神有一關鍵的屬性--永恆不朽也應該傳遞給耶穌這個人。可是,這種概念顯然引起了更多問題。比如說,如果耶穌因著「子神」而成了不死的,那麼他不能為人的罪而死,那麼神的救贖計劃就化為泡影了。再舉一個例子,既然神是「全能者」,是無所不能,說他「軟弱」豈不是褻瀆嗎?如果「子神」與父神是同樣的「實體」,那麼子神也會是無所不能的,無論如何都不能將他描述為軟弱的。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">按照屬性交流的說法,到底人的那種屬性能轉移加給神呢?人有什麼屬性可以加添到神的屬性中呢?比如說,人的軟弱怎能轉給一個無所不能的神呢?他的全能本性豈不會覆蓋了軟弱嗎?可見,「屬性交流」的教義純粹是無稽之談。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體裡面的不同意志</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">聖經耶穌甘心樂意的捨己之愛是清晰明確、毫無疑問的;但三位一體的耶穌是否有自由意志卻不得而知了。舉個例子,如果三位一體的耶穌在客西馬尼園說「不要照我的意思,只要照你的意思」,那麼是誰在說這句話呢?是子神對父神說嗎?如果是這樣,表示一位(第二位格)要服從另一位(第一位格)的意志,三位一體裡面的意志各不相同,并非永遠立場一致。如果是「子神」的肉身耶穌說話,那麼他是跟誰說「只要照你意思」呢?是子神還是父神?這表示耶穌裡面存在兩種意志,一個是人的意志,一個是神的意志。可是按三位一體的解釋,神人聯合體內存在兩種意志是不可能的。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">早期三位一體論者解決不了這個難題,因此又頒布法令說,神人聯合體的中心是子神(并非耶穌這個人),所以在客西馬尼園說話的是子神的意志。但這意味耶穌裡的人沒有自由意志,但人都有自由意志,可見他不是一個真正的人。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">可見三位一體論進退維谷,由此顯明是假教導。三位一體論者構建了一個神學偶像加以敬拜,也要求其他基督徒去敬拜。如果我們仍然堅持三位一體論,那麼就是活在罪中,沒有得救希望。因為神的關鍵屬性是,他不能死,他是不死的。如果神能夠死,他就不是神。至於三位一體的耶穌,他不可能是完全的人,因為三位一體論者堅稱耶穌是神。因為他沒有人的靈,所以他的死不能為我們贖罪。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant-caps: normal; font-variant-ligatures: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "Trebuchet MS", sans-serif; line-height: 16.8px; text-align: start;"><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://www.fuyindiantai.org/sites/default/files/book/ebooks/TOPM_tc.pdf" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-71985848499660824272016-07-18T10:58:00.000+08:002016-07-18T10:58:37.890+08:00《獨一的完全人》第八章 (二)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEZDlbRP6AEMRKk-QBlFmbSAW_47GG6eCc_pd9KmwCS10RspmrNiijEzLhBH5Ylf-qQd9k8T-fQnvqmaDe402l2yWA9FCZ-szLGbCmNyHwAxqHB6eFXYA8y_9FPy1RzeWFs3mbFORE-oA/s1600/%25E5%25B8%258C%25E4%25BC%25AF%25E4%25BE%2586%25E6%259B%25B8+10_24-25+%255B310322%255D.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiEZDlbRP6AEMRKk-QBlFmbSAW_47GG6eCc_pd9KmwCS10RspmrNiijEzLhBH5Ylf-qQd9k8T-fQnvqmaDe402l2yWA9FCZ-szLGbCmNyHwAxqHB6eFXYA8y_9FPy1RzeWFs3mbFORE-oA/s640/%25E5%25B8%258C%25E4%25BC%25AF%25E4%25BE%2586%25E6%259B%25B8+10_24-25+%255B310322%255D.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論的再思</span></span></div>
<b id="docs-internal-guid-206a129c-fbec-a7ee-1368-182f17af47e6" style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">與耶穌同受審的巴拉巴</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">保羅提醒加拉太人,他們已經「離棄」了神,不是說他們不再信神,而是他們跟隨了一個不同的耶穌,相信了「假使徒」所傳講的「不同的福音」。<b><span style="color: red;">背道往往不是完全棄絕信仰與宗教,而是棄絕了聖經的耶穌。</span></b></span></span></div>
<b style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">這樣的事在耶穌受審時已經發生過了。當時彼拉多查不出耶穌有罪,民眾在宗教領導的煽動下,寧可釋放巴拉巴一名臭名昭著的罪犯,也要將耶穌釘在十字架。值得注意的是,巴拉巴在古文本傳統也稱作「耶穌」,幾個聖經譯本也採用了這個名字”Jesus Barabbas”(NIV 2011, NRSV, NET), “Yeshua Bar-Abba” (CJB), 「耶穌巴拉巴」(現代中譯本)、「巴拉巴耶穌」(呂振中)、「耶數巴拉巴」(新譯本)。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><b><span style="color: red;">無論是猶太人還是外邦人,都想要一個不是雅偉預備的耶穌。</span></b>希臘文聖經的「巴拉巴」是來自亞蘭語Bar-abba,意思是「父親的兒子」。「父親的兒子」與「神的兒子」顯然是平行的。正是透過這件事,雅偉預言了教會將來會選擇另一個耶穌,不是他所揀選的基督、世界的救世主和君王。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">約翰書信裡的敵基督</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">約翰也要面對另類的基督——「敵基督」。聖經用「敵基督」形容那些傳講敵基督及其不同的福音的人(可參看約一2:18,2:22,4:2-3,約二1:7)。</span></span></div>
<b style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">在哥林多,有些「最大的使徒」(林後11:5,12:11)挑戰使徒保羅的權柄,顯然贏取了教會很多人的支持。有些上一代的學者認為「迷惑人的」是諾斯底派。三位一體釋經家典型的解釋是這些人是「幻影說派」。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">諾斯底主義與三位一體論有兩點相關之處。首先,諾斯底首創的詞“homoousios”(同一實體),成了尼西亞會議的關鍵詞。其次,諾斯底主義否定了耶穌是「成了肉身」來的真正的人。諾斯底主義教導,基督的肉身是個幻影,並非肉體。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">諾斯底主義在早期教會之所以有吸引力,部分原因是,盡管諾斯底教導與新約教導無法協調,但它卻采用了聖經的詞匯,包括知識(gnosis 林前8:1,7)、智慧(sophia 林前2:7)、充滿(pleroma 弗1:23)、理學(philosophia 即哲學,西2:8)。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體耶穌不像聖經的耶穌</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">尼西亞會議是外邦人多神論的最大勝利,是完全離棄新約精義與特性的里程碑,最終以神化耶穌落幕。恰恰相反,新約的耶穌不追求與神同等。耶穌說「父是比我大的」(約14:28)。他什至不願意接受人稱他為良善的。耶穌告訴少年財主,惟獨雅偉配得稱為「良善」(可10:18),其他人只能是相對的良善,不是絕對的良善。由此可見,耶穌從不將屬於神的屬性據為己有。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">信奉三位一體的不否認耶穌是人,但他們認為耶穌「不止」是人,也是「子神」。按照三位一體論,在耶穌裡主導一切的是「子神」,而作為人的耶穌只是人的「本質」,是「子神」成為肉身的身體。但關鍵的一點是:一位能死的神並非聖誕所啟示的神,因為雅偉是不朽壞的,是不可能死的。這意味三位一體的神不可能是聖經的神雅偉。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">基督臣服於神</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">耶穌說,「我父把羊賜給我,他比萬有都大」(約10:29)。這意味父大過耶穌,因為「萬有」也包括耶穌。耶穌說「父是比我大的」(約14:28)是什麼意思呢?按照三位一體論,這句話就不可能是真的了,因為信奉三位一體的說「子神」方方面面都是與「父神」同等的。但根據「父是比我大的」這句話,父子同等的教義明顯是錯誤的。新約哥林多前書11:3節證實了神是復活後基督的頭。保羅并沒有說三位一體的「父神」是基督的頭,他說神是基督的頭。說基督服從神,我們不是否定了基督權高位重、統管萬有。基督的權柄是神賜給他,並非他自有的。</span></span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: blue; font-size: large;"><b>從哥林多前書15:27可以觀察到三點。第一,基督的權柄并非與生俱來,而是授予他的。第二,神與基督被清楚地分開了,可見神與基督是不同的。第三,「萬物」一詞出現了兩次,將馬太福音28:18的言外之音詳盡地闡釋出來:基督是臣服於父的,因為基督的權柄是神賜給他的。</b></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">最後,從哥林多前書15:24節可以得出一個明顯的結論:未期來的時候,基督就會將國交予他的父神,開啟一個永久的局面,包括子都要服於父之下,而且會持續到永恆!</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">三位一體論的興起</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">新約時代,巴勒斯坦地區大多數人講亞蘭語和希伯來語。在以色列地區,有些猶太人主要或只會講希臘語。希伯來聖經希臘文譯本(即七十士譯本),就是這些講希臘語的猶太人使用的聖經。避諱「雅偉」的名字是從七十士譯本開始,經年累月,最終導致雅偉的名字消失了。</span></span></div>
<b style="font-weight: normal;"><span style="font-size: large;"><br /></span></b>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">雖然七十士譯本用「主」替代了「雅偉」,但使徒時代并沒有引起嚴重的問題,因為當時教會堅守聖經的一神論。所以講亞蘭語和講希臘語的信徒都知道,新約書信中的「主」有時候是指「雅偉」,尤其是引用舊約之處,當然也包括了新約很多經文出現「主」之處。但到了二世紀中業就出了嚴重的問題。當時神化耶穌的思潮開始在外邦教會扎根。耶穌被神化之後,一些外邦信徒就開始相信兩位神(二神論)或者一位神裡有兩個神性位格(兩位一體論)。這就導致「主」字用法混淆,分不清是主耶穌還是主雅偉。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">鑒於教會亂用「主」字,所以當提到神時,最好用「雅偉」而不是單單說「主」。新約稱雅偉為信徒的主、神和父。耶穌也是這樣稱呼雅偉的(約20:17),耶穌有一位父,這本身就排除了耶穌是神的可能性。因為保羅說「一神,就是眾人的父」(弗4:6),即是說只有一位神,這位神是眾人之父。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">神化耶穌的一個可怕結果是,猶太人成了眾矢之的,更被指責謀殺了神。這一指控,日後在歐洲煽動了仇恨猶太人的情緒。神化耶穌,彻底脫離猶太人的一神論,結果就滋生出反猶太主義。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: x-small;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-family: "Trebuchet MS"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: "Trebuchet MS", sans-serif; line-height: 16.8px; text-align: start;"><i><span style="font-size: x-small;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</span></i></b></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-11261509003139335442016-06-17T14:02:00.000+08:002016-06-17T14:02:54.038+08:00《獨一的完全人》第八章 (一)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV7JaeP-wDQgNZBuXdtX0aAfbHyJiduMTX8Wpx0qYy3BJcqjWxJH3qkKoIZb3NvZw512NUXu4Jeqr7M6mrbzFW-rsrT5NPSQsD9jpRj8EkT3pZ8QnCLEcoWPrLEIqRLbSQxIVC1KchShw/s1600/John15_7_chi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjV7JaeP-wDQgNZBuXdtX0aAfbHyJiduMTX8Wpx0qYy3BJcqjWxJH3qkKoIZb3NvZw512NUXu4Jeqr7M6mrbzFW-rsrT5NPSQsD9jpRj8EkT3pZ8QnCLEcoWPrLEIqRLbSQxIVC1KchShw/s640/John15_7_chi.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">三位一體論的再思</span></div>
<b id="docs-internal-guid-3975d45e-5cf1-bb42-83e9-d3b90dc2c810" style="font-weight: normal;"><br /></b>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">教會用了多長時間從真正的一神信仰轉向了異教的多神信仰?</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">學者所說的教會與猶太人「分道揚鑣」是在公元135年左右,大概是巴庫巴(Bar Kochba)起義失敗的年代。教會很快丟棄了猶太的根本,尤其是丟棄了猶太人對一神論的委身。</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">在分道揚鑣之前,異教多神信仰已經開始影響福音信息了。從使徒行傳14、15章可見,這一進程已經初露端倪。保羅醫好了一個生來瘸腳的人,並引起了轟動(使14:10)。路司得的人蜂擁而至,奉他們為神明,稱巴拿巴為丟斯(即宙斯),稱保羅為希耳米(使14:12)。關鍵是外邦人非常願意奉巴拿巴和保羅為神明,並且敬拜他們。我們就能明白為什麼外邦人後來那麼樂意神化耶穌。</span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">直到四世紀初,耶穌才正式被奉為神。教會中猶太人本來佔大多數,後來不斷減少,成了少數。結果325年和381年相繼頒佈了尼西亞信經和君士坦丁堡信經,這信經完全是基督教化了的異教徒多神信仰的大膽宣言。</span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">從此以後,人開始稱耶穌為「子神」——將聖經中「神的兒子」顛倒過來。三位一體的基督在耶穌時代、新約時代是聞所未聞的,所以將聖經的基督與三位一體的基督比較研究是荒唐的時間錯位。一個在新約時代幾百年之後才塑造出來的基督,怎能與新約所啟示的奇妙、獨特的基督同日而語呢?</span><span style="background-color: transparent; font-family: "Trebuchet MS"; font-size: 14.6667px; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: blue;">三位一體的教導不單遮蓋了聖經基督的榮耀,更危害了我們的救恩,亦令基督徒不知道父神是雅偉。</span></b></span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">為何需要一個三個位格的神?</span></div>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">教會在第四世紀才有了神的第二位格、第三位格,引起了很多質疑的聲音。如果一直以來沒有神的第二、第三位格的意識,為什麼後來要加上他們呢?如果教會可以隨意頒佈法令,將一些新的位格加入「神體」中,則將來再加一位又有何不可?</span></div>
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<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">三位一體論者的「一神論」,其實是「一神三位」。</span><span style="background-color: transparent; font-family: "Trebuchet MS"; font-size: 14.6667px; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="color: orange;">以三位神錯誤代替聖經獨一真神,使他們有關永生神——萬物的創造主的教導變成謊言。更糟糕的是對人類救恩的影響。</b>作</span><span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">為三位一體的耶穌不是真正的人,而是「子神」- 有子神的靈及人的身體。一個沒有人的靈的身體是不能為人贖罪,要知道亞當及夏娃是心思意念犯了罪。況且三位一體的耶穌作為神,他是不死的,所以怎能為人的罪而死呢?如此一來,三位一體的教導讓人沒有了救恩,沒有了赦罪,沒有了永生的盼望。這不是教義之爭,而是永恒生命的生死存亡。</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">三位一體論改變了聖經描述神的主要詞匯的意思</span></div>
<div dir="ltr" style="line-height: 1.3800000000000001; margin-bottom: 0pt; margin-top: 0pt; text-align: justify;">
<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">三位一體論搜羅基督具有神性的證據,但他們真正需要找的是一、兩節無可置辦、毫不含糊的經文,比如「耶穌是亙古常存的神」、「耶穌是獨一的真神」等,這樣就可以一錘定音,無需辯論。但事實是,聖經沒有這樣描述耶穌,卻有數之不盡的經文談論雅偉是神。耶穌在約翰福音17章3節稱他的父為「獨一的真神」,這就排除了其他所謂的神,他們都不是真神。</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">約翰‧麥肯齊神父本身是信奉三位一體的,他說三位一體論用以描述神的是希臘哲學詞匯,并非聖經詞匯。按照三位一體論,「父神」是三位一體的第一位格。但按照聖經,父是獨一的神,他的名字是雅偉。按照三位一體論,三位當中惟有第二位格有名字,叫耶穌基督,也稱「子神」。他們執意宣告耶穌是「子神」,硬將神的兒子顛倒過來。希伯來文「耶穌」的意思是「雅偉拯救」或者「雅偉是救恩」,但三位一體論却遺棄了聖經的雅偉。三位一體論甚至曲解了「靈」字。按照三位一體論,神的第三位格是聖靈。但耶穌已經說「神是個靈」(約4:24)。神自己的靈與神的關係正如人自己的靈與人本身的關係。</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">三位一體的耶穌其實是「另一位耶穌」</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">哥林多後書11:4「</span><span style="background-color: white; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">假如有人來、另傳一個耶穌、不是我們所傳過的.或者你們另受一個靈、不是你們所受過的.或者另得一個福音、不是你們所得過的.你們容讓他也就罷了.</span><span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">」</span></div>
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<span style="background-color: white; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">加拉太書1:6「我希奇你們這麼快離開那藉著基督之恩召你們的、去從別的福音.」</span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">哥林多教會和加拉太教會的信徒為什麼欣然接受不同的基督、不同的福音、不同的靈(即不同於雅偉的聖靈)呢?豈不是因為好像夏娃一樣,被蛇(撒旦)用詭詐誘惑了,「心偏於邪」了嗎?</span></div>
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<span style="background-color: transparent; font-family: "Trebuchet MS"; font-size: 14.6667px; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: magenta;">大多數人以為「離棄神」就是背棄基督徒信仰,成為無神論者或者不可知論者。但從上述經文可見離棄神的人通常會保持宗教信仰,不會成為無神論者或者不可知論者。相信一個「不同的耶穌」,就意味著我們背棄了對神的委身和忠誠。</span></b></span></div>
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<span style="background-color: transparent; color: black; font-family: 'Trebuchet MS'; font-size: 14.666666666666666px; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">正如創世記關於蛇試探人的記載中,夏娃選擇相信撒旦表示「你們便如神」的屬靈誘餌。她的選擇意味著相信神保留了好東西不給她,而撒旦希望她能夠得到。夏娃想「奪取」更大的--與神同等,與耶穌「不以自己與神同等為強奪的」恰恰相反。但亞當沒有像夏娃那樣受騙意味著什麼呢?豈不是意味著亞當故意奪取與神同等的機會,選擇吃禁果嗎?因為當夏娃把果子給他,他毫無疑問便吃了。 亞當夏娃想擁有知識,有了知識就可以更上一層樓地「像神」了。無論如何,亞當夏娃因為悖逆,邁出了神化自己的重要的一步。</span></div>
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<b style="background-color: white; color: #444444; font-family: "Trebuchet MS", sans-serif; font-size: 12px; line-height: 16.8px; text-align: start; white-space: pre-wrap;"><i><span style="font-size: xx-small;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</span></i></b></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-14879965893123517842016-06-01T15:23:00.000+08:002016-06-01T15:24:12.345+08:00《獨一的完全人》第七章 (五)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4eLOVHu6MMdrMDiTPDQz4yYiRsSz1O80m-oYV-VQlHdVnljwhROWXEn9n_Y_nHeHpsislmMn5CVmAacjrP-FwCTtisEsgSGMzX9DEPEXLryGL1aL0VVS9WjvT7qaxHhzjSlvo0Zm6f0c/s1600/john14_27_chi.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4eLOVHu6MMdrMDiTPDQz4yYiRsSz1O80m-oYV-VQlHdVnljwhROWXEn9n_Y_nHeHpsislmMn5CVmAacjrP-FwCTtisEsgSGMzX9DEPEXLryGL1aL0VVS9WjvT7qaxHhzjSlvo0Zm6f0c/s640/john14_27_chi.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">以下是第七章第五部分的重點 - 禱告對象是神而非基督</span></span></div>
<b id="docs-internal-guid-8deb2382-0ad5-3a38-b6aa-684d8d227b35" style="font-weight: normal;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><br /></span></b>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">動詞erotao解作問或求,在新約出現了63次,其中七次具有禱告懇求神的意思,都是在約翰著作中出現。另一字aiteo(求)在新約出現了70次,其中29次具有禱告懇求神的意思。另一字是deomai(求,懇求,請求,哀求),出現了22次,在路加福音和使徒行傳出現頻率最高,共15次。惟有羅馬書1:10,帖撒羅尼迦前書3:10與禱告相關。名詞deesis(懇求,禱告)是保羅談論禱告時最常用的字,新約出現18次,12次在保羅書信。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">新約每當deomai和deesis用作禱告的意思時,永遠是向父禱告,無一例外。很多例子都是耶穌向父禱告。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">與禱告相關的字</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Parakaleo(懇求,催促,勸誡,安慰),在新約出現了109次,只有2次是禱告的意思。這個字並非表達禱告的常用字,而是”呼求幫助”的意思,如太26:53,耶穌在客西馬尼園被捕時反問門徒,”你想我不能求我父現在為我差遣十二營多天使來嗎?” 還有林後12:8,保羅身上有一根刺,他三次求主叫這刺離開他。Parakaleo雖在新約常出現,卻不是禱告的常用字。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">那麼新約中禱告最主要的字是什麼?就是動詞proseuchomai和名詞proseuche,分別出現了85次及36次。當中沒有一例是向基督禱告的,反而是經常用來形容耶穌在世時向父禱告。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">耶穌復活、五旬節之後,惟有一個向耶穌請求的例子,就是司提反將自己的靈交給耶穌,也懇請耶穌饒恕那些逼迫他的人。但這不算為禱告,因為這是一個門徒臨死前將自己的靈魂交托給他的主,並效法主,為那些逼迫他的人求寬恕。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">另一例子是啟示錄22:20的一句歡呼邀請:”阿們!主耶穌呀,我願你來!”這是在回應基督那句宣告”是了,我必快來”,因此無法歸類為禱告。稱這兩個例子為向耶穌呼叫就更為恰當。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: red; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>總括來說,新約根本沒有明確教導要向基督禱告。</b></span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">那麼,要如何理解”求告耶穌的名”?可看看林前1:2。<b><span style="color: blue;">第一,保羅看教會為”神的教會”而非”耶穌基督的教會” 。</span></b>保羅每每談及教會整體都是用”神的教會”(單數) 。<span style="color: orange;"><b>第二,”主”並非三位一體中的”子神”,這裏是耶穌從死裏復活後才得到的。是雅偉立了耶穌”為主,為基督”。</b></span>希臘文中的”主”(kyrios)是日常生活中一個禮貌用語,類似於”先生”、”閣下”、”主人”,沒有神的意思。七十士譯本的猶太譯者亦絲毫不介意將kyrios用於人身上。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">耶穌是主並非因為他是神,保羅此處是在說神高舉了耶穌,好讓榮耀歸於神。稱”耶穌為主”就是承認雅偉榮耀了他。</span></span></div>
<span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b><span style="color: magenta;"><br /></span></b><span style="vertical-align: baseline; white-space: pre-wrap;"><b><span style="color: magenta;">耶穌是雅偉神的形像,是奉雅偉的名來的雅偉的全權代表,所以求告這位被雅偉高舉的耶穌的名,就等於是求告雅偉的名。</span></b>同樣,羅10:13”求告主名”可以是求告耶穌,藉此求告雅偉。</span></span><br />
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<b style="background-color: white; color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px; white-space: pre-wrap;"><i><span style="font-size: x-small;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</span></i></b><br />
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<b style="background-color: white; color: #444444; font-family: 'Trebuchet MS', sans-serif; font-size: 12px; line-height: 16.8px; white-space: pre-wrap;"><i><span style="font-size: xx-small;"><br /></span></i></b>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-51380368210541158602016-05-13T11:27:00.001+08:002016-05-13T11:28:14.595+08:00《獨一的完全人》第七章 (四)<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>以下是第七章第四部分的重點 - 基督不是感恩對象</b></span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">保羅這麼多書信中,只有一次在提前1:12中感謝耶穌基督。雖然保羅承認基督對我們的大愛,甚至死在十字架上,成為神為人類預備的獻祭羔羊,<b><span style="color: red;">但他僅一次感謝耶穌,卻多次感謝神。</span></b>由此可見,我們最終是感謝神這位造物主,正如耶穌在世時也經常感謝父,所作所為也為了榮耀父。接下來可看一些表達”感恩”或”感謝”的希臘字,來證明新約的感恩都是直接獻給父的。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">這希臘字解作恩典,恩惠,感激。這字在新約中出現多次。Charis在”感謝...”這短語中出現了6次,都是惟獨與神相關,如羅6:17,7:25,林前15:57,林後2:14,8:16,9;15</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Eucharisteo</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">這是動詞,解作感恩,感謝。主要在保羅書信中出現,共24次。新約其他地方出現14次,其中只一次向耶穌感恩(路17:16),其他經文都是感謝父神。保羅書信中,除了羅馬書16:4用來感謝百基拉和亞居拉外(保羅書信中惟有這裏用於人),其餘都是向神感恩的,沒有一句是指向耶穌基督。以下是一些保羅書信中出現這字的經文,羅1:21,14:6,林前1:4,1:14,林後1:11,弗1:16,腓1:3,西1:3,1:12,帖前1:2,2:13,帖後1:3,門1:4等。Eucharisteo在福音書出現了11次,還有3次是徒27:35,28:15及啟示錄11:17。讚美及感恩都是敬拜的基本內涵,都是惟獨獻給父。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Eucharistia</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">解作感謝、感恩、致謝,在新約出現了15次,除了使徒行傳24章3節外,全都是向神獻上感恩,其中7次明確的提到了神: 林後4:15,9:11,9:12,腓4:6,帖前3:9,啟4:9及7:12。還有7次是暗指神,1次是帖土羅感謝腓力斯。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">Eucharistos</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: "trebuchet ms" , sans-serif; font-size: large;">解作感謝的,在新約只1次出現在歌羅西書3:15,這裏保羅並沒有明確說感謝誰,但最大可能是感謝神,原因是保羅自始至終都用同字系的字指向父神(除了一次例外)。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: blue; font-family: "trebuchet ms" , sans-serif; font-size: large;"><b>雖然神是惟一的感謝對象,但感謝是藉著基督而獻給神的,因神是藉著耶穌讓一切都與自己和好了。</b></span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><b style="background-color: white; color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px;"><i><span style="font-size: x-small;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</span></i></b></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-28164111549673171222016-04-22T18:06:00.000+08:002016-04-22T18:07:11.008+08:00《獨一的完全人》 第七章 (三)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4RhfHKpUdlZ8sJI9lU1DE0KyvLqblL5CYpSA0xIoyl855WwlA7ZENF6nH7jHoIZNapFcEKFqCKPuSH_Kh1Ap8iKJT8x_2XNiAW50H8BBAF9Zc690nAOgCgb2oT6plVYM7dSD6_5CgulM/s1600/John+14_6.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="480" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4RhfHKpUdlZ8sJI9lU1DE0KyvLqblL5CYpSA0xIoyl855WwlA7ZENF6nH7jHoIZNapFcEKFqCKPuSH_Kh1Ap8iKJT8x_2XNiAW50H8BBAF9Zc690nAOgCgb2oT6plVYM7dSD6_5CgulM/s640/John+14_6.jpg" width="640" /></a></div>
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<span style="font-family: "simsun"; font-size: large; line-height: 1.38; text-align: justify; white-space: pre-wrap;">以下是第七章第三部分的重點 - 保羅從未視基督為神</span><br />
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">“基督也是從他們出來的、他是在萬有之上、永遠可稱頌的神” - 羅馬書9:5b。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">這一句的經文,在不同的翻譯本有著很多不同的版本及意思,當中可以分為兩大主要陣營:一方視基督為神(ESV, NIV, NJB),另一方不視基督為神(NAB, RSV, MIT, CJB),還有一些是暗示基督神(KJV, NASB, NRSV)。</span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">原始的希臘文本是沒有標點符號的,而譯文之所以出現差異,是因為譯者都會按自己的理解給希臘文本劃分標點符號,令這經文的意思顯得截然不同。事實上,<b><span style="color: red;">"他是在萬有之上"這句話不可能適用於基督,因為保羅說過末了的時候,基督也要服在神之下(林前15:27-28)</span></b></span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">NRSV似乎最接近NA27希臘文文本的句法:... the Messiah, who is over all, God blessed forever. (... 彌賽亞在萬有之上,神是永遠可稱頌的)。NRSV在羅馬書9:5沒有用「基督」,而是用了「彌賽亞」,甚至根本沒有出現「耶穌」的名字。<b><span style="color: blue;">彌賽亞等同於神,或神等同於彌賽亞並不是新舊約的概念。是神親自膏立了彌賽亞,任命他做以色列民的救主。</span></b></span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">在<<羅馬書評注和解經手冊>>中,邁耶說到:「<b><span style="color: orange;">使徒們惟獨稱父為神,而子自始至終都是臣服在父之下的。若說基督為theos(神),甚至是"萬有之上的神",耶穌就會成了全能神,這跟整個新約的觀念格格不入,因為新約說子是完全倚靠父的。因此這節文不可能是指基督,必須是指神。</span></b>」</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;"><<聖經字詞注釋>>的作者,詹姆斯•丹也作結論說,基督不是羅馬書9章5節的”萬有之上的神”,主要原因是,這會”突然偏離了以色列的一神論”。邁耶及詹姆斯•丹的結論都是根據保羅的整體教導而得出的,並非局限於羅馬書9章5節。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">羅馬書1:25(主乃是可稱頌的,直到永遠。阿們)及林後11:31(那永遠可稱頌)的頌詞所用的希臘文跟羅9:5是很相似的。羅馬書1:25及林後11:31都很明顯的是獻給神,因為主格ho on是對應主格的”神”,並非屬格的”主耶穌”。既然這三節經文相似,就更能證明羅9:5頌詞的對象是神,而非基督。同樣,羅馬書9:5保羅所用的eulogetos(稱頌,讚美),新約共出現了八次,對象都是父神。</span></span></div>
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<span style="background-color: transparent; color: black; font-family: "arial"; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">總括來說,縱然從句法來看,羅9:5可以是指父也可以是指基督,但若考慮到以上所提的,便看到這頌詞是獻給神的。若解經惟獨取決於標點,實在不能作準,因標點如何劃分是譯者和注釋者決定的。</span></span></div>
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<span style="background-color: transparent; font-family: "arial"; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: large;">保羅談及禱告時,說道:我在父面前屈膝(弗3:14)。<b><span style="color: magenta;">耶穌從未受到像神那樣的祟拜。啟示錄5章中,羔羊之所以得到了尊崇,是因他就坐在那受敬拜的”坐寶座”者的右邊。新約從未逾越這條有限與無限之間的界限。</span></b></span></span></div>
<span style="font-size: large;"><br /><span style="font-family: "arial"; vertical-align: baseline; white-space: pre-wrap;">把耶穌高舉至與雅偉同等的地步,即是將第一條誡命拋諸九霄雲外,而犯了十誡中任何一誡也是死罪。願神憐憫及饒恕我們在不明白時所造的。</span></span><br />
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<b style="color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px; white-space: pre-wrap;"><i><span style="font-size: x-small;">以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</span></i></b><br />
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<b style="color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px; white-space: pre-wrap;"><i><span style="font-size: x-small;"><br /></span></i></b>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-25475725700719414652016-04-06T16:51:00.000+08:002016-04-06T16:51:50.712+08:00《獨一的完全人》第七章 (二)<div class="separator" style="clear: both; text-align: center;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrtANEEj1uwmJZfEZHTNCz_Zx3VFqui0j5ahHrzmdcFM4y_m6NFLvzVAgweIA8u0OFtLMI7Wlfyru2xMeAbz1u2z168v7lanZ8WMzR1413pAmTcIJWMrLX7wQe64ldGLsCO0m09MnASdU/s1600/Psalms119_9%252634.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="360" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrtANEEj1uwmJZfEZHTNCz_Zx3VFqui0j5ahHrzmdcFM4y_m6NFLvzVAgweIA8u0OFtLMI7Wlfyru2xMeAbz1u2z168v7lanZ8WMzR1413pAmTcIJWMrLX7wQe64ldGLsCO0m09MnASdU/s640/Psalms119_9%252634.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">以下是第七章第二部分的重點 - 新約提及敬拜耶穌嗎?</span></span></div>
<b id="docs-internal-guid-f0bed42e-eac1-45ec-d80f-0fefe56e2321" style="font-weight: normal;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></b>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b><span style="color: red;">聖靈若真是神體的第三位格,為何聖經會沒有敬拜聖靈的教導呢?</span></b>在三位一體論者的參考書《國際標準聖經百科》中提到,聖靈最多僅一次被稱作”神”(徒5:3)。在舊約關乎雅偉的經文亦從不用在聖靈身上。<span style="color: red;"><b>在新約,聖靈從來不是敬拜和禱告的對象。</b></span></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">約4:24”神是個靈,所以拜他的,必須用心靈和誠實拜他。”這節經文可能暗示了敬拜聖靈,不過連三位一體論者,如約翰•加爾文也不贊同把這節的”靈”解釋為聖靈。因為此處”靈”是要表達神的靈的本質,所以大部分英譯本都用了小寫spirit。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">至於耶穌,他是人,跟我們一樣,卻被擢升至所有創造物之上,僅次於神的地位,這遠比三位一體論中的耶穌奇妙多了。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">事實上聖經中有些稱讚耶穌的話給三位一體論帶來了麻煩,因為這些經文都讓耶穌低於神。如尊稱基督為”首生的,在一切被造的以先”,無論怎樣理解,這稱號都是指長子,長子即是兒子,怎樣都不能與父同等,因兒子是源自父親。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b><span style="color: blue;">如果耶穌是”為人的基督耶穌”,那麼新約中對耶穌的贊譽詞就很重要了,因為那些話顯明了雅偉給予為人的基督耶穌,並且藉著耶穌給予所有”在基督裏”的人的奇妙大愛與恩慈。</span></b>按三位一體看法,耶穌作為神是當得贊美;而按一神論,贊美詞都是展現了雅偉對人的無限恩典,所以新約對耶穌的贊美詞都是”使榮耀歸於父神”(腓2:11)。不過這句”使榮耀歸於父神”卻在三一論中顯得格格不入,因為這就是把子的成就歸給了父。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">在《早期基督徒敬拜耶穌嗎?新約證據》(Did the First Christians Worship Jesus? The New Testament Evidence) 一書中,作者就提到,<span style="color: orange;"><b>耶穌是頌贊及詩歌的主題,是早期基督徒敬拜的內容,而非敬拜及頌贊對象。</b></span><b><span style="color: orange;">在早期基督徒看來,他們不但借著耶穌去親近神,而且神也借著耶穌來親近他們,耶穌讓人經歷到了前所未有的神的同在。</span></b>作者繼續說到,基督徒相信獨一的神借著耶穌完全地彰顯了自己,也借著耶穌與人如此親近,所以他們怎能不尊崇耶穌呢?基督教是靠耶穌才能敬拜神,是在耶穌裡并且借著耶穌而敬拜神。基督教依然是一神論信仰,惟獨敬拜那獨一的神。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">寶座中的羔羊</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">啟7:17的”中”是在翻譯希臘文ana meson,是en meso寬泛意義上的同義詞。ana meson另外還出現了3次(太13:25,可7:31及林前6:5),但卻對理解啟7:17沒幫助。至於en mesos這短語則出現了26次,其中7次在啟示錄。特別在啟5:6中便已出現了兩次,新譯本翻譯為: 在寶座和四個活物中間,並且在眾長老中間。兩次用到了中間,會否是四活物與羔羊一樣,某程度上是在寶座中間,而眾長老則在寶座周圍?</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">若寶座被視為神權柄的象徵,那麼耶穌就是執掌神國政權的核心人物,四活物則輔助羔羊。這是神賜予羔羊最為重要的位置,所以這寶座稱為”神和羔羊的寶座”(啟22:1) 。<b><span style="color: magenta;">而按照猶太人的觀念,彌賽亞雖然坐在神的寶座上,但受敬拜的仍是神,而非彌賽亞。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: x-small;"><br style="background-color: white; color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px; white-space: normal;" /><span style="background-color: white; color: #444444; font-family: 'Trebuchet MS', sans-serif; line-height: 16.8px; vertical-align: baseline;"><b><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-57657867610743094382016-01-20T14:20:00.000+08:002016-01-20T14:20:07.543+08:00《獨一的完全人》第七章 (一)<div class="separator" style="clear: both; text-align: center;">
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<span style="font-family: 'Trebuchet MS', sans-serif; font-size: large; line-height: 1.38; text-align: justify; white-space: pre-wrap;">以下是第七章第一部分的重點 - 新約頌詞的對象是神</span></div>
<b id="docs-internal-guid-5fc0d47e-5daa-9fff-4b56-d90dc0e64f39" style="font-weight: normal;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></b>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">希臘字doxa意思是”榮耀”,”Doxologies”就是頌讚神、榮耀神,<b><span style="color: red;">新約中有很多都是獻給神的頌詞,給耶穌基督的卻寥寥無幾,明顯地新約不是以基督為中心。</span></b>而當中更重要的是,很多頌詞都是因耶穌倚靠雅偉的內住大能所成就的奇事,而大大頌讚神。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">“願榮耀歸給他,直到永遠”</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">這句頌詞在新約出現了13次,總是以”阿們”作結束。<b><span style="color: orange;">除了啟示錄5:13,其他地方隻字未提耶穌也在父神旁邊接受這句頌讚。即使提及了基督,說的也是神因著基督或在基督裏得了榮耀。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">這13處經文分別是: 羅馬書11:36,16:27,加拉太書1:5,以弗所書3:21,腓立比書4:20,提摩太前書1:17,提摩太後書4:18,希伯來書13:21,彼得前書4:11,猶大書1:25,啟示錄1:6,5:13及7:12。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">有些評註主張提摩太後書4:18說的是基督,不過留意看第四章,會發現除了第一節(這節屬於另一段落)外,並沒提及耶穌基督,所以很難定論這裏的”主”是否指基督。只是若這裏指的是基督,便會與保羅書信中其他的頌詞相悖了。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">彼得後書3:18的頌詞並不在上述所列出的經文,因為這節經文是指向基督的,而且跟上述系列頌詞並非同一層次,因為:</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">(一) 其他頌詞的”永遠”,在彼後3:18以”從今直到永遠”代替。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">(二) 上述13個頌詞,除啟示錄5:13外,都出現了”阿們”,而彼後3:18的頌詞卻不能確定是否有”阿們”。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">新約的其他頌詞</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b><span style="color: blue;">提前1:15-16這段頌詞的對象是神。</span></b>雖然提前1:14曾提及過基督,但15節的"獨有權能的"不可能是基督,因為1:17節的頌詞是稱神為"獨一的神"及"不能朽壞",跟6:16節的"獨一不死"互相呼應。6:16說到"人未曾看見,也是不能看見的",這句話也肯定不是描述耶穌。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">林後1:3、弗1:3及彼前1:3都是"頌讚"雅偉,而這是不包括基督,因為是雅偉"在基督裏"方方面面祝福了信徒。雅偉首先被稱為我們主耶穌基督的"父神",正是"在基督裏",神也成為我們的父神。<b><span style="color: magenta;">這些頌詞的一個特點是只有一位神,就是耶穌的神。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">啟示錄尊崇、敬拜的焦點永遠是神,而且特別稱神為“主神”、“全能者”(啟4:8-11)。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">初步結論</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b><span style="color: #6aa84f;">新約的頌詞顯明,雅偉是惟一的敬拜對象。</span></b>早期教會沒有敬拜耶穌,信徒也沒有向耶穌禱告。耶穌反而看自己是敬拜神的人。至於禱告,耶穌向父禱告,什至為我們代求。而聖經亦從未教導說神要向誰禱告。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: x-small;"><br style="background-color: white; color: #444444; line-height: 16.8px; white-space: normal;" /><span style="background-color: white; color: #444444; line-height: 16.8px; vertical-align: baseline;"><b><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" style="color: #906e43; text-decoration: none;" target="_blank">《獨一的完全人》</a>。</i></b></span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0tag:blogger.com,1999:blog-6849277276380561225.post-50753848984092552682016-01-04T12:20:00.001+08:002016-01-04T12:20:52.872+08:00《獨一的完全人》第六章(三)<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBkGZAuyfWqRDIwAr0vmODjJS-q8dLOUmhr-sUdarmCyjhOk7qKP2GTPO-jn-KTbfi1fwlobgDvSPXSDShq-NYBdJQv20VmSasIkR0EMM_CnCpg86yX0obV_ZEgd3dyKUt9lZ0qsGcxzk/s1600/Psalm.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="452" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiBkGZAuyfWqRDIwAr0vmODjJS-q8dLOUmhr-sUdarmCyjhOk7qKP2GTPO-jn-KTbfi1fwlobgDvSPXSDShq-NYBdJQv20VmSasIkR0EMM_CnCpg86yX0obV_ZEgd3dyKUt9lZ0qsGcxzk/s640/Psalm.jpg" width="640" /></a></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">三位一體第四大支柱:啟示錄1章</span></span></div>
<b id="docs-internal-guid-c6fdefe8-0ad8-6c76-e7d4-b77e188beb6c" style="font-weight: normal;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><br /></span></b>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">被殺的羔羊</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">啟示錄中耶穌最重要的稱號是「羔羊」,在啟示錄出現了28次(數字7的4倍,具有屬靈含意的數字4和7貫穿了啟示錄)。啟示錄13章11節還有一個「羔羊」,他仿效神的羔羊而現身,為的是欺騙世人,這個盜用了「羔羊」稱號的另一個「羔羊」,象徵了「另一個基督」。基督為了救贖人而死,這是新約自始至終的焦點,但在啟示錄尤為突出。在啟示錄,耶穌突出的形像是神的羔羊(雅偉的羔羊),被殺的羔羊,獻祭的羔羊。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">啟示錄這一關鍵稱號「神的羔羊」在約翰福音一開篇已經出現了(約1:29,36)。所以神的羔羊的教導貫穿了新約,彷彿一個軸心,其他教導就像輻條一般與它相連,形成一個圓,涵蓋了新約教導。反過來說,新約每一個教導都與這軸心息息相關,因為都是由軸心而發,所以也能追溯到軸心。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: red; font-family: Trebuchet MS, sans-serif; font-size: large;"><b>沒有神的羔羊,信徒的生命就不會經歷重生、更新和完全。一旦深入明白神的羔羊,就會深入明白新約。神的羔羊是一切的泉源,是新約的中心,其他教導都是對神的羔羊的闡釋和應用。</b></span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: red; font-family: Trebuchet MS, sans-serif; font-size: large;"><b>羔羊必須是完全的,「無暇疵、無玷污」。因而惟有耶穌這個完全人才能做「救世主」(約4:42,約一4:14)。</b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">耶穌不是啟示錄裡的敬拜對象</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">敬拜的希臘字是proskuneo,在新約出現了60次,其中24次(40%)出現在啟示錄,而且沒有一次是指耶穌。啟示錄敬拜的對像惟獨是雅偉,從來不是耶穌。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="color: orange; font-family: Trebuchet MS, sans-serif; font-size: large;"><b>不論「耶穌」還是「基督」這兩個詞語,在啟示錄出現的次數只是寥寥無幾,這表明了耶穌并非啟示錄的中心人物。</b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">proskuneo一字的基本意思是「跪下」,可以是平淡用法(跪下,但不是敬拜),也可以是強烈用法(敬拜)。啟示錄中的proskuneo,無論是平淡用法還是強烈用法,從未指向基督。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">在啟示錄1章17節,約翰因為害怕,仆倒在耶穌腳前,但這次不是用proskuneo,而是用 了pipto(倒下)。幾章之後啟示錄5章8節再次用了pipto,并且與耶穌相關。此處的pipto,所有中文譯本都翻譯成「俯伏」,而不是敬拜。此外,啟5:13-14也有類似的用法,這次羔羊并非獨自一人,而是坐在寶座的神的右邊。這次提到了敬拜,因為主要是敬拜「坐寶座的」那位,即神。</span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">歷代志上29:20中的「低頭拜」是proskuneo,可見七十士譯本的譯者不介意把proskuneo用於人。如果留意經文,就知道眾人敬拜(proskuneo)的對像是雅偉,不是大衛。因為大衛說:「你們應當稱頌雅偉你們的神」,但眾人還是一併俯伏跪拜(proskuneo)雅偉與大衛。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">三位一體論者視耶穌為啟示錄受敬拜的中心人物。然而啟示錄只有一節(5:14)經文有可能支持這種說法,可惜力度不足,因為羔羊并非獨自一人,而是跟坐寶座的神一起。<b><span style="color: blue;">啟示錄惟一一處單獨尊崇耶穌的經文是5章8節,但所用的字是pipto(不是proskuneo),英文及中文譯本也沒有譯作「敬拜」(中文譯本譯為「俯伏」)。</span></b>此外,5章8節是夾在啟示錄4章和6章中間,這兩章所關注的都是敬拜雅偉。</span></span></div>
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<span style="background-color: transparent; font-style: normal; font-variant: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><b><span style="color: magenta;">啟示錄的一神立場一覽無遺,受敬拜的中心是坐寶座的那位,并非羔羊。耶穌有自己的寶座,與雅偉的寶座不同,而且就在雅偉右手邊,非常顯赫。</span></b>啟示錄3章21節提到兩個寶座,一個是耶穌的,一個是他的父的。<b><span style="color: magenta;">這節經文還說,我們獲准與耶穌一同坐在他的寶座上,就如耶穌獲准與他的父一同坐在寶座上一樣。</span></b></span></span></div>
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<span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-family: Trebuchet MS, sans-serif; font-size: large;">啟示錄的確說耶穌會再來,但啟示錄以外還有其他經文也在不同場景下說到雅偉再來。啟示錄22章7節宣告說:"看哪,我必快來",而前兩節經文是在說"主神",毫無疑問,7節是雅偉在說話,他會與羔羊同來。</span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: x-small;"><b><i>以上為《獨一的完全人》的節錄和撮要,若要詳細明白當中的查考,請參看<a href="http://issuu.com/totg/docs/topm-cns-v1" rel="nofollow" target="_blank">《獨一的完全人》</a>。</i></b></span></span></span><br />
<span style="font-family: Trebuchet MS, sans-serif; font-size: large;"><span style="vertical-align: baseline; white-space: pre-wrap;"><br /></span></span>Anonymoushttp://www.blogger.com/profile/03644180709076519720noreply@blogger.com0