Is God's forgiveness just conditional, or total? I hope your belief is the latter.

神的赦免只是有條件的？還是完全的？我希望您的答案是後者。

So then, what is total forgiveness? Is it only of some sins or all sins? Is it only for some people or all people? And is it only for a while or for all eternity?

那麼，什麼是完全的赦免呢？是只有一些罪，還是所有的罪？是只有一些人，還是所有的人？又是只有一段時間，還是永永遠遠？

If we doubt God's forgiveness we don't believe how good He really is. 

如果我們懷疑神的赦免，我們就是不信祂竟然是這麼的好。

Adam and Eve sinned because they doubted God's goodness; the Israelite wandered in the wilderness for forty years because they didn't believe in the promise of God.

亞當與夏娃的犯罪是因為他們懷疑了神的善意; 以色列人在曠野流浪四十年就是因為他們不信神美好的應許。 

If we don't believe God is so good even to forgive those who deny Him, who betray Him, even those who mock, torture and kill Him, the promise of grace is not ours to have and we continue to sin in unbelief.

如果我們不相信神有好到願意原諒那些否決祂，背叛祂，甚至取笑祂，拷打祂，和謀殺祂，那祂從恩典給予的應許並不屬我們，而繼續犯罪在不信。

And the doctrine of hell is prime indictment of man's unbelief in that God's forgiveness extends to all -- even the worst of the worst and the hardest of hearts.

而地獄的教條就是最大證明人的不相信神會赦免每一個人 -- 甚至那最惡劣的惡者和最剛硬的心腸。

But God's love is long-suffering, and His patience endures. Some are warmed by His holy fire, others burned, but to all the door of forgiveness remains unlocked; knock and it shall be opened for you (Matthew 7:7).

但是神的愛是長期等待著，祂的耐心是永恆持久的。有些人從神的聖火得溫暖，有些被燒著，但是赦免的門永不會鎖住 ; 每一位敲門的，就會為他而開 (馬太福音 7:7)。

This is the goodness of our God unmeasurable, His heart unsearchable and mercy unfathomable. Who are we to pass judgment on how He shall judge the damned?

這是我們神量不出的善，祂尋不著的心，和測不到的憐憫。我們是誰，還要論斷神應該如何審判那些該死的?

He will save who He wants to save, and He wants to save all. He is merciful, He is El-Rachuwm: "For the LORD thy God is a merciful God; He will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which He sware unto them." (Deuteronomy 4:31)

祂會拯救祂要拯救的，而神就是要拯救每一個人。祂是憐憫的，祂是 El-Rachuwm: "耶和華你的神原是有憐憫的神，祂總不撇下你，不滅絕你，也不會忘記祂啟示與你列祖鎖力約的 (申命記: 4:31)。

To hold on to the justice of casting fellow brothers and sisters to hell is unbelief in God's total forgiveness and His unsurpassing goodness.

在繼續的堅持把自己的弟兄姊妹丟進地獄，那是不相信神完全的赦免，與祂不能超越的善好。

But living in grace we come to understand the heart of God who denies salvation to no one...for it is in the shedding of His blood we were purchased, and not by choice, repentance, obedience or even faith of man.

但是當我們活在恩典，就將漸漸體會到，祂的心不會拒絕救贖給任何人...因我們全然是從祂的流血被買回的，而不是由人的選擇，順服，甚至不是從信而得到的。

Amen

報復比恩典更甜蜜 / Vengeance sweeter than grace

I suspect many who hold without doubt to the doctrine of hell and eternal torment of unspeakable pain and agony is not that they believe God can't forgive even the sin of unbelief, but they themselves won't.

我猜想那些堅決強調地獄的教條，

讓還未信主的人永遠遭受到不能形容的痛苦，求生不得，求死不能，他們不是不相信神不能原諒不信的罪，而是他們自己心中不願意。

They cannot forgive the hard of hearts because they have not tasted of themselves (by the revelation of grace) the sacrificial death Christ had made in overlooking every trespass. In their minds justice still needs to be served, and in their hearts punishment is still deserved.

他們不能原諒鋼硬頑固的人，因為他們本身還未嚐到 (由恩典的啟示) 耶穌為了赦免一切的過犯，那般自我犧牲的願意。在他們的理念中，公義還是必須要爭取的，和在他們的心裏，罪的懲罰還是應得的。

But the clear message on the cross is this: No sin escapes the wrath of God, yet no sin is imputed to the sinner, for the lamb of God has taken all the fiery judgment of His wrath.

但是在十字架上，清清楚楚的信息是這樣: 沒有一項罪可以逃過神的憤怒，然而沒有一項罪將會估算在罪人身上，因為神的羔羊已經替受了一切神的烈火審判。

In God's love, grace has already swallowed up the justice that still rages in man's mind and and burns in his heart -- against his own brothers.

在神的愛，恩典已經吞滅了那還狂奔在人的意念與燃燒在他心中的公義 -- 敵對著他自己的弟兄。

But God says, "Forgive, for I have forgiven you; love, because I first loved you."

神卻說，"原諒，因為我已經原諒了你; 愛，因為我先愛了你。"

I have heard a minister admit that "Sometimes in a believer's sinfulness vengeance is sweeter than grace." I ask, what is more vengeful than the doctrine of hell?

我聽過牧師感嘆的說，"有時在信徒的罪性，報復還比恩典更為甜蜜。" 我問，有什麼還比地獄的教義更懷報復的心?

Only those who still do not accept the total forgiveness of grace find vengeance sweet, and project such sense of self-righteous justice upon the hands of God to carry out the measure of man's own wrath.

只有那些還沒有接受在恩典裏那完全的赦免，才會感覺復仇是甜蜜的，而把這自我的正義投射在神的手上，為了判刑出那份屬於人心的憤怒。

When we were nailed to the cross with Christ in repentance of sins, it was not just that our old nature of flesh that died but -- ever more important -- the new nature of spirit that lives in the rebirth of soul. And that spirit is of God's total love and forgiveness -- grace.

當我們悔改而與基督同釘十字架的時候，並不是只有我們的肉體老我死了，更重要的是，我們已經重新誕生在新的屬靈生命。在這新生命裡，這靈就是有了神完全的愛與赦免 -- 恩典。

Therefore in moments of our righteous yet unforgivng anger we live no more under grace that gave us new life in Christ. When we forget how loved and forgiven by not being under the constant washing of grace the flesh once again takes over the soul; and in living by the law of obedience we become blinded by the veil of justice against man.

所以，如果還處在雖然有正義，但不願原諒的憤怒時候，我們就不是活在耶穌生命裡的恩典。當我們因沒有活在恩典時時的灌溉而忘了神有多麼的愛著和原諒了我們，肉體將會再一次霸佔靈魂，而被遵守律法的公義心態遮住眼睛，對人不放棄審判。

For truly, unforgiveness and punishment is often justified and fair for the offense committed against man and God, but a heart of law cannot rise above justice to forgive. Only a heart of grace can and will. Mercy and grace is patently unfair for the giver -- just look upon the cross and be reminded what a spirit of love looks like and lives for.

說實在的，正義的不赦免與懲罰常是公平的，而且對人和對神所犯的罪多半也不是無辜的; 神的公義不會判錯人。只是，一個懷抱律法的心，流不出誠懇的原諒。而只有一顆屬恩典的心會願意做也做的到。憐憫與恩典本來就是對那付出的人不公平 -- 我們只需望著十字架就會看到愛的形象，和祂是為了什麼而活。

So when justice is on the mind, forgiveness lives not in the heart. God already satisfied the bloody vengeance of His justice upon the body of His only begotten son; justice now lives inside grace who took all our punishment.

所以，只要公義還在一人的信仰上，他的心中就沒有原諒。神已經將公義的報復燒燼在祂的獨生子的身上; 如今，公義只是活在接受了我們所有應得懲罰的恩典。 

By one sacrifice of Christ God is righteous in making sinners righteous, for justice is no more in searching out man's every last sin, but evermore in forgiving man from the depth of His heart. Justice now lives inside grace to guarantee our being forgiven, and never the executioner of punishment!

由耶穌一次的犧牲，神的正義就是將罪人提為正義的，因燃燒過的公義已經不再追尋人的一切罪惡，而是永久在神心中賜予人的赦免。公義現今活在恩典裡，作為原諒我們的保證，永遠不作懲罰罪的劊子手。

God now extends to us His nail-scarred hands of that very grace and asks, "Won't you join me, and be as one?"

神的恩典伸出祂留著釘痕的雙手，問我們，“要不要跟我來，合而為一？”

Amen

祂的慈愛永遠長存 / His loving mercy endures forever

Does God love His children only in this life time, or forever? The Bible says, "...for His loving mercy [endures] forever" (Psalm 136, 118), (1 Corinthians 13:13)

神對祂子女的愛只有在今生呢，還是永遠? 聖經說，"...祂的慈愛永遠長存。(詩篇 136, 118), (歌林多前書 13:31)

If His love is forever, it endures beyond man's death -- even if he still had not turned back to Him.

如果他的愛是永久的，那這愛不會因人的死而停止...甚至這人還未轉回歸祂。

So then while suffering the torment of "hell" God still loves each one the same as those in heaven.

這樣，就算是在地獄裡遭受懲罰，神對他的愛與那些在天堂的是一樣的。

And if His mercy endures forever, how is the mercy shown to the ones He loves still? Abandonment or salvation?

而且如果祂的憐憫是永久的，這憐憫是會如何對待祂還所愛的人? 拋棄，還是拯救?

Some insist it comes down to free will of man that sends him to hell, so don't fault God.

有些人會堅持，被打下地獄是因為人的自由選擇，所以不要責怪神。

But is it really free will that saves man or God's grace that offers faith? And is it really free will if it can be taken away? Left in our own flesh, will anyone choose God?

但是，人的得救是因為他自我的選擇，還是神由恩典給的信呢? 而如果是真實的選擇自由，那這權力可以就被拿走嗎? 留在自我的肉體裏，我們有誰會選擇神?

No, it is the mercy of God that chooses and saves man by allowing him to see mercy and freely choose grace.

不是的，是神的憐憫選擇了要救人，讓他從看到神的憐憫而自由選擇恩典。

For what is mercy but an open heart and open arms waiting for the lost son either in life or in death; however long forever is, however long the father awaits.

什麼是憐憫? 那不就是神打開他的心門，張開祂的手臂，等待著祂的兒子，在生或在死; 永遠有多麼的長，多麼長父親就會等待著。

And if it is pride that keeps man from choosing grace, how is it man keeps his pride when suffering in hell, knowing what he didn't know, seeing what he didn't see?

那如果是人的驕傲讓他不選擇恩典，這驕傲還會在地獄中的受苦存在嗎，特別是那時知道他以前不知道的，和看到以前沒有看到的?

The first thing that burns away in hell is pride, like the lost son who came to himself while feeding swine.

在地獄的火焰，第一被燃燒掉的就是驕傲，就像浪子在餵豬的時候，從心裡先跪下。

Will we ever be outside God's mercy or live beyond forever? If not, then repentance is not rejected even if there is a hell.

我們有可能活在神的憐憫之外，或是不在永遠的時間內嗎? 如果不可能，那誠心的懺悔，也不會因是從地獄中發出的哭泣而被否決。

God is ever patience, and make His face shine upon one and all whom He created.

神的耐心無限，祂使祂的臉光照在每一個祂所造的。(Deuteronomy 6:25)

The love of Christ is for all, and He draws all to Him when He is lifted up (John 12:32).

耶穌基督的愛是捨給所有的人，祂從地上被舉起來，就要吸引萬人 (每一個人) 來歸祂。(約翰 12:32)。

To man salvation is for himself, but to a sovereign and loving God His work of Salvation is incomplete if one remains in hell.

在人，拯救是他一人的事，但在全愛全權的神祂所開始的救贖工作，只要一個還留在地獄，就還是不完全。

Amen

應該常問自己 / We should often ask of ourselves

The question every believer must ask often of him or herself is not "What have I been doing for Christ?" but "Do I truly believe I am completely forgiven of all sins?"

每一位信徒應該常常問自己，"我是不是真正相信，

所有的罪都完全得赦免了?" 而不是，"我為耶穌做了什麼?"


If the answer is "No," then one is still under bondage of law, trying to earn forgiveness.

如果答案是 "還沒有，" 那這人還是處在律法的綑綁，而繼續的為了得赦免努力。


But if it is "Yes," then one is free from law and now in the spirit of grace.

但如果是 "有，" 那祂已經從律法得釋放，而現今活在恩典的靈。


Law is of no use to this believer anymore because it is the obedience to the spirit that leads not into sin.

這人已經無須依靠律法了，因為他的遵守是由聖靈的領導而不入罪。


Knowing you are totally forgiven as a child of God will not cause you to sin more, just as we won't steal even without a security guard present.

已經是神子的我們，雖然知道被赦免了，並不會導致更多的犯罪，就如在沒有警衛的監視，我們也不會因這機會而偷竊。


It is not the presence of safeguard that restrains us but the inner voice of God who keeps.

我們並不是從防守的存在抑制著，而是神在裡面的聲音維護的。


But if it takes the presence of law to keep from sin, then one is not yet of the spirit of grace.

但如是因必須由律法的限制才不犯罪，那這人還未完全活在恩典的靈。


The faith of a Christian is not being saved only to be put under the yoke of law again, but in that he is empowered by the complete forgiveness of grace.

基督徒的信不是由被拯救而再次被放進律法的軛，乃是從活在恩典中的完全赦免得力。


Being saved is being completely forgiven by God. If one does not believe in having received total forgiveness he has no faith in the salvation of Christ.

得救本是被神完全的原諒。如果一個人不能真心相信他已經得到了一切的赦免，他的信就不在基督的拯救。


Amen

展翅飛向藍天 / soar to the deep blue sky

God has already placed the spirit of the law in our hearts and our minds (Jeremiah 31:33). These are the spiritual muscles God wants us to rely on in our walk of holiness.

神已經將律法的精神放在我們裡面，寫在我們心上 (耶利米 31:33)。這些是屬靈的肌肉讓我們走在聖潔裏。


It was a promise He made to man of a new covenant to come -- the grace and truth that came through Jesus Christ　(John 1:17). And we have received it by being born again under the baptism of His blood.

這是神要給人新約的應許 -- 由耶穌而來的恩典與真理 (約翰福音 1:17)。我們已經以寶血受洗的重生得到了。


Now live by the spirit (grace) and not flesh (law) lest our faith grow weak. For like muscles of the flesh a spirit unused wastes away. If we rely on others to help us go about we lose the ability to do it ourselves.

所以就活在靈裏 (恩典)，不在肉體 (律法)，要不我們的信會漸漸軟弱。因為就像我們的肌肉，

不用的靈將會消瘦。如果我們靠別人的幫助行走，就有一天會失去自己的能力。


A crutch or training wheels have their purpose, but we are meant to walk in the health and maturity of spirit. A constant reliance on these aids to reach the goal of holiness ultimately fails because the path is steep and rugged.

柺杖和訓練輪子有它們的用處與時期，但是我們是指定要從靈魂上的建朗與成熟而行。不斷的依靠這些援助品總之還是不能幫我們達到聖潔的目的，因為那條路是險峻與崎嶇的。


The law is only such aid to help and guide us, but cannot be the strength to forge ahead and carry us to victory. It is only in the letting go of law can we fully depend on the God-given spirit inside to take flight.

而律法只是這樣的援助品而已，它不能成為讓我們往前致聖的力量。只有把律法放下，我們才可以完全依靠著神給我們住內的靈起飛。


We naturally fear lawlessness, equating it as abandonment to sin. But let us trust that God will not forsake and have equipped us with the wings of every spiritual blessings (Ephesians 1:3) to overcome. In holding desperately to law we remain lame and grounded.

我們自然的會懼怕無律法的情形，以為那是罪的放縱。但是讓我們信任神不會遺棄，因祂已經賜給了我們所有克服罪的屬靈翅膀 (以弗所書 1:3)。如果拼命的抓住律法，我們就還是跛著與無力起飛。


Only when the mother eagle pushes her chicks out of the nest falling to the ground, will the babies extend their wings to reach that deep blue sky. So it is God who wants us to take that leap of faith and trust in His loving grace.

小鷹本不能飛，只有當母鷹將牠們推出鳥巢，往地墜落，才會展翅飛向藍天。神也是一樣，要鼓勵我們以信任祂的愛與恩典跳出。

Amen

天使的監視 / watched by angels

有一次聽到牧師說，要常常提醒自己，天使就在旁邊看著我門，所以想做壞事前要三思。我想不少人有聽過類似的忠言。

I once heard a pastor say,"Think of an angel always watching you and what you do, then you will think twice before committing sin." I am sure many have heard of a similar advice.


嗯。。。很好! 這會讓我們少犯罪。但是，這樣子的遵守是神所喜悅的嗎?

Very well, this will make us sin less. But, is this kind of obedience pleasing to God?


如果我們需要以被人監視的心理 (就是律法的原則) 才不犯罪，那我們是真的無罪嗎? 就算不做出來，心理的邪念不算罪嗎?

If we need being watched over and monitored (the principle of law) to not sin, are we really sinless? Even if we don't commit sin, doesn't the sinful thought within count as sin?


人的心, 律法管的著嗎? 保羅說，"...誡命來到、罪又活了..." (羅馬書 7:9) 罪行是從罪念，罪念是從罪性，罪性是從律法引出。停止了罪行還有罪念和罪性，如律法不廢去。

Can law guard the heart of man? Paul said, "...commandment came, sin sprang to life..." (Romans 7:9) Sin act is from sin thought, sin thought from sin nature, sin nature is aroused by the presence of law. Even if there is no sinful behaviors there still rages sinful thoughts and the nature of sin in us -- if law is not removed from the conscience.


亞當與夏娃本無罪念，直到誡命說出。我們都有經驗過，小孩本無事，但一被說不要做什麼事，他就有好奇心與衝動要做。他不是特意要違背，但就是會有這念由誡命而生。

Adam and Eve had no thought to sin until the commandment was spoken. We all have witnessed a child minding his business, but when told not to do something the curiosity and impulse gets the best of him. He isn't intending on disobeying, but the rebellion wells up inside from the command.


有這原性並不表示我們不願意遵守神的話語，而是我們在律法的約束裏做不到 (羅馬書 7:19)。 這是我們的自由意識不成熟。

Yet it is not that we want to disobey God in this nature, but have no ability to while under the restrictions of law (Romans 7:19). This is so because our sense of free will is immature. 


唯有將我們屬肉體的本性改換改造掉，而得有耶穌聖潔的靈魂，才會活出在試探中罪念不生的境界。

And only by receiving the spirit of Christ to completely transform and remake the flesh nature can we live in the realm where sin is not stirred by the temptations about us.


這絕不可能由努力的遵守律法得來，而更是會有反效果。只有完全信任和活在主耶穌的恩典啟示，我們就會從聖靈的灌溉成為真正討神喜悅的聖潔。

This is impossible by our effort to obey law, and may even have a reverse effect. Only trusting Jesus and living in constant grace revelation is it possible to be holy from the living waters of the holy spirit that truly pleases God.


有如此的信，天使就不再監視著我們，而是欣賞我們由主純潔的榮耀!

With such faith the angels no more monitors, but look with approval the glory of our purity in Christ!

Amen

寂寞在天國 / lonely in heaven?

"我 告 訴 你 們 、 你 們 的 義 、 若 不 勝 於 文 士 和 法 利 賽 人 的 義 、 斷 不 能 進 天 國 。"　馬太福音 5:20

如果要遵守律法，就必須完全以律法實行與判決，而不是做不到還可以回到恩典求救。既然以耶穌說不廢去律法作繼續教導必須遵守的道理，那就以祂所說出的一切為律法，控告每一個人都是殺人與姦淫的罪人，不只是要切手挖眼，更不能進天國。如果還在清楚的黑白文字上揣摩耶穌的意思而模擬兩可，自作解釋，那是對他的誡言不敬，挑選哪一項才是必要的。不是的。神說，只要一項沒有做到完美，就全部一比勾銷。如此才是尊重神意，遵守律法。

當然的，有些人覺得他們辦的到。但是，天國一定很寂寞。


Summary: "For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. " Matthew 5:20. A few verses prior, Jesus told the people that He had not come to destroy the law but to fulfill it. Many believers today take that as Him saying not to do away with law but follow His example to fulfill it on their own. I say it is fine to interpret in such a way, but let's be consistent and include verse 20 as literal truth in denying anyone whose righteousness does not exceed that of the Pharisees and Scribes. By comparing to these law experts Jesus was referring to obedient behavior, not intent. It is the literal knowledge and adherence of the law we need to excel at beyond the gatekeepers of law.

Keep the law; but do it perfectly or entry to heaven will not be granted you. Good news? If it is not so that heaven will be denied for falling short of perfection, then neither do you believe in keeping the law as commanded by God -- even though your mouth speaks of the contrary. This is double-speak. By grace or by law? Make a stand and not be ashamed. But never place faith in wishy-washy commingling of covenants.

If God says the only way for us to enter heaven is beating Michael Jordan at basketball, is that good new to us?

What if we need to score higher on a science test than Albert Einstein in order to be saved? What are our chances of that?

If one believes unequivocally that just because a command is found in the Bible it must be followed no matter what, this often clouds from the real intent of a scripture, having been taken out of its context.

For those who insist on teaching the Ten Commandments as still an integral part of new covenant faith, the sole reason for -- even in light of contrary scriptures -- is because it is God-spoken and cannot be done away, there is often found irreconcilable contradictions of doctrines.

They will cite Bibilical references such as Jesus from His sermon on the mount. In Matthew 5:17 & 18 He said, "Think not that I have come to destroy the law..., I am not come to destroy but to fulfill..., til the heavens and earth pass, not one jot or one tittle shall in no way pass from the law until all be fulfilled."

They point to these passages and proclaim that law must be even more so prominent in a believer's faith; and as Jesus Himself fulfilled the law we must follow the same -- even redoubling effort to fulfill the law of ourselves.

They forget that when these words were spoken Jesus had not yet gone to the cross, and that the work of salvation by grace is still to come. Jesus was simply preparing the way for the new covenant of grace to replace the impossibility of law-keeping as the only way to the kingdom of heaven.

If verses 17 & 18 is to be considered justification for keeping law as part of the new covenant, then verses 19 and 20 (and indeed the remainder of chapter) must also be followed to the letter as commanded. No exception. Jesus did not say that only certain teachings need literal obedience, but others are just for illustration purposes.

If we are to obey law and commandments of God, we do exactly that or else the purpose is disingenuous. These are not Ten Suggestions and more options, and if we fail there is still grace. And by the word of Jesus the new standard of law is as described in Matthew 5. Follow all perfectly or forget about heaven.

Verse 19 says that only perfect obedience and teaching such can we be great in heaven, but even allowing one tiny infraction he is considered the least -- that is, if one can even enter heaven. For verse 20 requires a believer to exceed the righteousness of Pharisees and Scribes to have any chance for heaven.

These people were law experts, most skilled in the art of boundary seeking and obedient following by the letter of the law. They were the Jordans and Einsteins of keeping the commandments. And Jesus said we have to beat them in order to qualify for heaven?

But Jesus was dead serious: if we intent on keeping law, we have to keep the entire law. Trying our best is simply not good enough. 

Some believers agree. They take the word of Christ literally...,well maybe not. I haven't seen anyone in church missing an arm or eyeball for offending and lusting, yet there is plenty of sin among even the greatest of law-keepers.

Being required to obey law we no more have any part of grace, for then it can only be by our obedience we are judged, not His. Good news? For some, maybe. It is a chance for them to shine and show God how capable and holy they are. 

In that case congratulations is in order for having righteousness exceeding that of the Pharisees and Scribes, and even equaling that of Chris in fulfilling the law. The rest of us fail miserably for regularly committing murder, adultery and not loving enemies, and having no hope of salvation.

But then, heaven must be a very lonely place.

Ignoring Paul

Summary: Many justify teaching of law by applying "Legalism" only to salvation, and ignore Paul's teachings of forbidding self-righteousness of obeying law as only for an unbeliever. Ironically, they take the teaching of Christ before His death as wholly applicable to a believer's walk after being saved. It should be reversed.

The time line is this: Jesus, cross, Paul. The gospel of grace was not birthed until the resurrection of Christ. Jesus taught the unbelievers and Paul taught the believers. Jesus taught repentance by elevating the impossibility of law (self-righteousness) so one may come to grace. But Paul has already repented from law (his previous identity) and into the light of grace. What he teaches is for ones already saved on how to live out the victorious identity Christ has already given them by grace. Every bit of Paul's teaching is applicable to our lives as believers -- and he spends an extraordinary amount of time and writing to expound on the danger of law for a Christian.

No, according to Paul, legalism is not only unacceptable before salvation, it continues to be unacceptable after, and actually voids faith and frustrates grace. Let's not ignore the central message of this great man of God.

Paul's teaching is plain and clear on the ineffectiveness -- even detriment of obeying law to be justified. This is indisputable, and in agreement by those who say that obeying law is necessary (required) for a believer.

How can such apparent contradiction exist in the minds of these believers as non-conflicting, and embraced as the complete gospel to teach obedience to law?

It is because they define "Legalism" as a no-no only in term of salvation, but not for personal sanctification. They proclaim correctly that salvation is only the work of God, and nothing of man's work can earn Him a place in heaven. The righteousness Isaiah counted as "filthy rag" and Paul as "dung" are rightfully applied when it comes to trying to be saved.

However, once saved this is no longer the case, they say, and that it is then a believer needs to walk even closer to the Lord by obedience to the law and personal holiness. Grace then becomes the justification for ever more stringent requirement of law (discovering boundaries), making it a favor we need to pay back with effort, and the support that "helps" one's walk toward holiness. (These are not found anywhere in the writing of Paul or New Testament.)

When one thinks about this a little more it becomes evident that, by turning back to obedience of law as central to one's "practical" Christian walk, grace is no longer pillar of one's faith but man's work, and that Jesus living inside is not the end goal of rest for us, but still a mean to help us get better and sin less. 

The focus then (both long term and daily) is not anymore on the finished work of Christ, but by the constant reminder and teachings of sin and obedience it shifts ever so imperceptibly toward overcoming sin and achieving holiness on our part -- essentially "finishing" the work for Christ.

For those who see no problem with this "balancing" of law and grace, they conveniently justifies the inconsistency with Paul's teaching by shoveling the illegality of legalism to pre-salvation times that applies only to those needing repentance from sin and good works to be redeemed.

Although there is not one shred of Biblical support for balancing law and grace or adding man's effort to God's finished work under the new covenant, they continue to teach such by ignoring Paul's warning as no longer applicable after salvation, and only glean those scriptures that paint a holy picture of what God had already accomplished in man as a standard to live up to.

Yet they often go back to Jesus in quoting scriptures that justifies keeping the law. It is a bit ironic, that the words used to dilute grace is taken from the One who shed blood and died a most horrible death to birth it.

Nevertheless, let me point out the irony: Paul came after the death of Jesus Christ. All the warnings of law and judgment were spoken by Jesus to bring one to the end of himself for having no ability to live up to such high standards, and repent of self-reliance in an exchange for receiving grace. It was all law and no grace in His direct teachings (although grace is implied richly), for Christ had not yet gone to the cross.

It is true then that legalism has no part in our salvation, and we must repent not from sin (Jews have been doing that for thousands of years) but from trying to justify salvation with our own righteousness so that grace can be received by the mind and heart. This part we are all in agreement.

And if the majority of of Jesus' teachings were to bring an unbeliever (of grace, the Messiah) to repent from law -- not to continue living by his own righteousness, how then can these be used to justify a believer's walk now that grace is given? It only brings confusion when the teachings of Jesus is not put into the context of bringing one to grace, but once we are under grace these cannot be applied any longer.

Jesus said He didn't come to bring peace (agreeing with the law) but division (grace overtaking law), and caused such division among the Jews that it drove them to persecute Him on the cross. He did not destroy the law but fulfilled (died for our transgression of law, not just obeyed fully) it on behalf of man so that we might not taste death.

Christ fulfilled the requirement and terms of the law, and by it He tore up the contract (veil) on our behalf, so we must not go back under it again!

Remember Paul came after Christ? He is now a leader for believers, and his teachings have direct application to anyone who have already received the gift of grace. And by such one cannot say that the legalism Paul refers to is only for pre-salvation unbelievers. Paul is a dramatic example of repenting from law and into grace. Repentance is to turn away completely and not just partially. For someone like Paul to come to grace it is not a balancing act but total transformation into the light of grace.

And what Paul tries to say over and over again is to not come under the bondage once again under law. He is referring to the Christian walk of pure grace, no law. And one cannot conveniently shove his teachings to before accepting Christ as savior; but by the gospel of grace be not ashamed of living solely the life of Christ, no longer under the ministry of condemnation and death in constantly monitoring oneself of sin.

This is the essence of kingdom living -- no more bondage by the freedom in Christ. Let us throw away the crutches of reliance on law, and be lame no more, but stand up and walk the grace walk!

Amen

骨 中 的 骨 、 肉 中 的 肉 / bone of my bones, flesh of my flesh

"And Adam said: "This [is] now bone of my bones And flesh of my flesh." Genesis 2:23
" 那 人 ( 亞 當 ) 說 、 這 是 我 骨 中 的 骨 、 肉 中 的 肉 、"  創世紀 2:23


We, the church, is part of the body of Christ, He is the head. Jesus Christ is holy and blameless, so then His body should　be of the same holiness, not being separated -- having no spot, nor wrinkle. (Ephesians 5:27)

教會是耶穌的肢體,祂是頭,我門是身體。耶穌是聖潔的，所以與祂連接的身體也必須是聖潔的 ─ 毫無玷污與皺紋。 (以弗所書 5:27)


Many interpret this as another opportunity to teach obedience to law to deserve or qualify being the body of Christ. But is this Biblical or even logical?

很多人會指向這經節，作為必須繼續遵守律法的理由，才可以值得或有資格成為耶穌的一體。　但這是符合經文的嗎?　甚至有沒有邏輯?


How does one qualify to be body of Christ, new bride of the beloved, the holy one? Only also herself being holy and without blemish, by which the blood of the groom had already made her.

一個人如何才有資格作為耶穌的肢體，而成為聖潔的良人之婦? 只有她本人也是聖潔沒有瑕疵的，而這她已經由新郎的流血達到了。


And are we already His body, or only becoming so one day in a future when we achieved our own holiness? Since the death, burial and resurrection of Jesus on the cross He had cleansed us with His blood, and we are at once His body by being made a new creation.

那我們已經是祂的肢體了呢，或是還得繼續等待著我們哪一天成聖的將來?　至從耶穌的死，埋葬與復活，祂的血潔淨了我們, 從那時我們已經是新造的人，祂的肢體了。


We then have been presented to Him and accepted as a perfect bride, clean and virginal. How can we be part of the body of Christ if we are not so sanctified?

我們就交給了祂，也被接納為祂完美的新婦，潔淨又如處女般的無辜。如果還未潔淨，我們怎麼能夠作為基督身體的一部分呢?


Therefore if we are already part of His body, we are now spotless and without wrinkle as well; but so long as a believer still sees himself sinful he must then honestly not be qualified to be a part of Him, and never will because Christ is not to shed His blood again.

所以既然我們已經是祂身體的一部分，我們就也是聖潔沒有瑕疵的; 但只要信徒還認為自己是罪惡的，那他必須坦白承認，他不配當耶穌肢體的一部分，而且永遠不可能，因基督不會再次流血了。


Christ has already made us clean. Now it is up to us to believe His words of promise made true, or not believe because our eyes still see imperfection in the "real"?

耶穌基督已經潔淨了我們了。現在只看我們有沒有相信，因聽到祂話語(道)的承諾是真實的，或是不信，因為肉體的眼看到的還是不完美的現實。


So, be assured that we are holy by the acceptance into His body, being once and for all time cleansed by His blood, and remaining forever clean by the washing of His loving words (Ephesians 5:26).

讓我們有確據，從他接受我們成為一體的時候，我們就是聖潔的，由祂一次與永久的以血潔淨了罪惡，和祂的靈以愛的嘆息不停著清洗我們。(以弗所書 5:26)


This is the continuous hearing of grace that strengthens a believer's faith in the spirit. If so believed we remain perfect (having no spot) and beautiful (having no wrinkle)!

而這就是繼續的聆聽恩典，讓信徒在靈裏的信漸漸茁壯。如此，這信仰就會維持我們的完美(無玷污) 和美麗 (無皺紋)!


And in such faith we draw strength as a church, from holiness by grace not works we are transformed as one body with Christ in marriage, receiving His spirit in the perfect union of love.

同時，我們的教會也將以此堅定的信得力，而由恩典給予的聖潔與耶穌基督成為一體，得到真實的改造，和與愛的完美連結融贯在祂的靈裏。

Christ cannot marry an imperfect bride for He is perfect; but for love, He first made perfect the bride to be married. How joyful the good news!

耶穌基督不能與一個不完美的婦人結婚; 但是為了愛，祂先造為完美了祂將要娶來的新婦。這是多麼喜樂的信息!

Amen.

How was Abraham righteous without obeying the Ten Commandments?

Many insist that we still "need" to keep the Ten Commandments because it is by law we know right from wrong, and that we can only be righteous by continuing to obey the law even while living in grace.

If so, many great men in the Bible had no chance to be righteous because the Ten Commandments were given after their time.

Enoch wasn't righteous, Noah wasn't righteous, Abraham wasn't righteous, Isaac wasn't righteous, Jacob wasn't righteous, and even Joseph couldn't have been righteous. They didn't have the Ten Commandments to follow!

But is that so? Certainly not! God counted them righteous by their faith and in His grace (Hebrews 11). Were they perfect? No. But did they have a heart to obey God? Yes! Their true obedience is not in any set of laws, but by only their faith in the goodness of God. 

And in such intimate connection they knew in their hearts and minds right from wrong even without the written law. (Genesis 39:9)

They did not obey because they felt they had to (law), but because their faith brought them to an union with God (spirit).

This is the essence of grace, pure grace. And it was only possible because they didn't have "the law" on their minds. Today, God also wants us not to be under the bondage of law in order to live fully in grace.

Before the law the Israelite complained in the wilderness but still were blessed, and not one died. After the Ten Commandments were given each time they murmured they died. 

This is the fate of man's bondage to law. If we are under law we suffer the consequences of not keeping it; and in breaking just one we break them all, the Bible tells us.

But by the grace of Christ we no longer are under the curse of the law (Galatians 3:10,13) -- yet it is only up to us to believe or not. 

If we have a mind for righteousness by both grace and law we become double-minded and confused as to how we stand with God, and always have a fearful expectation of judgment. Otherwise we become like the pharisees being so self-righteous and full of pride in their own works of "obedience."

No. The law was given to show man up as to how inadequate he is to achieve holiness on his own (by obeying law). Once we come to that realization (repentance) law has already done its job, for it brought us back to the grace of God.

We then must return fully to only faith in grace and God's goodness evidenced by the cross that we are made eternally righteous in the blood of Christ. And for our faith to grow the law (believing we must obey or else) must be lifted, never again to judge and condemn a believer that he is not good enough.

The world will be judged, not for sins but the singular sin of their unbelief (John 16:8 & 9). If we still hold on to law as having anything to do with our righteous standing with God we still do not believe that grace has fully restored us back to the glory of His righteousness.

Therefore we have forfeited the gift of righteousness by such lack of faith..., even if we keep perfectly the law.

叛逆的馬利亞 / rebellious Mary

Jesus is the son of Mary, but Mary is not a nice name.

耶穌是馬利亞的兒子。但是馬利亞不是個討人喜歡的名字。

According to Strong's Concordance, Mary (Maria or Miriam) in Hebrew means "Their rebellion," or a rebel.

Strong's concordance 解說，這個名字的意思是“叛逆”，或“叛逆者。”

Names have significance for God, and His choosing Mary as the mother of Christ was no accident. We can have a deeper understanding of God's will by meditating on it.

神很注重名字的意義。馬利亞被神撿選為基督的母親也不是隨意的。我們如果沈思這名字的用意，應該會得到對神意有更深一層的理解。

Mary symbolizes man's rebellious nature needing the indwelling of God's holy presence in order to give birth to a new and perfect being.

馬利亞象徵著人叛逆的本性，而需要神的聖潔活在他裡面才能誕生出全新的完美生命。

Of the flesh we are rebellious even in our obedience, for by it the work is not of the spirit.

在肉體裡，我們的遵守也是叛逆的，因在那裡的作為不屬於靈。

Unlike Abraham and Sarah whose names were changed by God to reflect their new identity in grace, Mary remained the same name even after giving birth to Jesus Christ.

不像亞伯拉罕與撒拉，他們因在恩典裡的生命被神改名，馬利亞的名字在生下耶穌之後沒有被改。

She remained a rebel, but this time for the gospel and not just representing man in his sinful state.

她還是一個叛逆者，但是這時並不是象徵人的罪態，而是為了福音的爭取。

Jesus is the son of a rebel, He came not to uphold or enforce the law, but to overthrow the requirement and bondage of law toward man by fulfilling it Himself on the cross.

耶穌是叛逆者的兒子。祂的來臨不是為了維續或執行律法的權威，而是要從十字架上的成全，將要求人遵守律法的束縛推翻掉。

His was a divine rebellion!

祂的是一個神聖革命。

There are several Marys of importance in the Bible: Mary the mother of Jesus, Mary Magdalene, and Mary the sister of Martha.

聖經裡有幾個重要的馬利亞: 耶穌的媽媽馬利亞，抹大拉的馬利亞，與馬大的妹妹馬利亞。

According to Scripture these three women went against the moral code or common convention of the time.

經節上說，這三位女人都在當時的道德或禮節上有犯之責。

Mary the mother of Jesus had a child before wedlock. Mary Magdalene was a prostitute. Mary the sister of Martha did not serve Jesus as guest but sat at His feet listening to Him.

耶穌的媽媽馬利亞未婚生兒。抹大拉的馬利亞是一個妓女。與馬大的妹妹馬利亞不服事客人耶穌，反而懶惰的坐在祂的腳前聆聽。

All were subject to condemnation for not following moral and proper conducts by supposed God-loving and fearing people of high value and service to the Lord.

她們每一個的行為都會在那時被愛神畏神的人批判。

Yet the Marys were touched by grace, and their seeming "rebellion" was then not of the flesh but the spirit.

然而，這幾位馬利亞都有得到恩典的感動，所以她們所謂的"叛逆”並不是屬肉體的，而是屬於靈的。

And they all pleased Christ more than the sincerely pretentious pharisees and even Martha busy and angry in the kitchen.

而且她們都比那些自以為聖潔的法利賽人，和又忙又氣的馬大都討耶穌的喜悅。

In the spirit we are obedient even when rebellious, for today it is against the flesh we wage war.

在神靈裡，我們的叛逆其實是遵守，因為今天這戰爭是敵對著肉體。

The spirit of grace is rebellion against law that enforces dead works and exultation of man's pride.

恩典的靈是與那些在律法裡，維持無生命的作為，高舉人遵守的驕傲，和這類的肉體理念作交戰。

In Christ we are now rebels fighting against the old flesh nature that wants to obey, work and serve for glory instead of allowing grace to transform us from glory to glory.

在基督裡，我們現在是叛逆著的敵對肉體的老我，想要以順服，作為，與服事得榮耀，而不是由聖靈裡的恩典將我們改造從榮耀到榮耀。

Mary was the first church. Let us also be Marys in a church of one and many that first rebelled against sin in repentance, and now rebel against flesh by living purely in the freedom of grace, to overthrowing the tyranny of law.

馬利亞是第一個教會。讓我們也是作馬利亞在單人或多人的教會，先以悔改與罪作革命，而現在叛逆我們的肉體，活在純恩典裡的自由，推翻在律法裡的獨裁。

Amen!

鉛筆罐的身分 / Identity of a pencils can

Zig Ziglar is a famous motivational speaker and sales guru. He once mentioned about a downtrodden man with an empty can in one hand, and in the other a can of pencils to sell. 

Zig Ziglar 是一位有名的生意專家與顧問。他有次說到一個故事: 有一個落破的男人在街上，一手拿著空罐頭，另一手一罐鉛筆，想要以筆換錢。

Many people came by and dropped a dollar in the empty can, having compassion for him, and just walked on.

很多人走過，有些因為同情，會丟一塊錢到空罐裡，然後離去。

A businessman also walked by, saw him, and dropped a dollar into the can, then continued on his way.

有一個生意人也走過，看到這人的樣子，也掏錢丟進，繼續往前走。

After a few steps, the businessman stopped, turned around, can came back to the downtrodden man and picked up a couple of pencils.

但是沒走幾步，他突然停住，轉過頭又回到這流浪漢前，然後從鉛筆罐裡拿了幾枝。

He then apologized to the man saying, "I took you for a beggar, but you are a businessman like me. That is why I need to get my pencils for the money I paid."

接下他向賣筆的人道歉，說到，"我把你當為一個乞丐，但是你與我一樣，是一個生意人。所以我回來拿我附了錢的鉛筆。”

After some time went by, the businessman was at a social function. A neatly dressed man went up to greet him and said, "I am the one you gave back my self-respect with a few words, and reminded me of my true identity."

過了一段時間，生意人在一個會議中，有一人走來找他，與他說，“我是你有一次以幾句話找回我的自尊心，提醒了我的身分。”

The beggar is now a successful businessman.

這個乞丐現在是一個成功的生意人。

This is the power of identity. It can bring one down, and also lift one up. How man is told who he is becomes his identity. This is especially when the person telling so is one of authority and respect.

這是身分的力量。它可以把一個人拖下，也可以將他扶起。人被稱為如何，如何就成為他的身分，特別是說出的人是有權威或被尊重的。

This is true of parents with their children; and this is even more true with God and His own creation.

這種關係，在父母與子女是如此，那神與祂的子民更是這般。

In the gospel, God tells us we are not sinful, but holy by His blood. Like the beggar with a can of pencils He drops into one can His grace, and takes from the other can our faith.

在福音，神要跟我們說，不再是罪人，而是因祂的寶血聖潔了。就如那位乞丐的罐子，在一個丟進祂的恩典，從另一個拿出我們的信。

We no longer beg for mercy, we receive righteousness by our faith. We are no longer slaves to sin but sons of glory.

我們不需要再乞求神的憐憫，我們只要以信領受祂賜的義。我們不再是罪的奴僕，而是榮耀的子女。

Therefore do not fall for messages that continue to tells us how sinful we are to God, how unworthy in His eyes, and need to continue groveling by confession His forgiveness from sin to sin.

所以讓我們不要聽那些指控人還是多麼的罪惡，在神眼中有多麼虧欠的信息，而還必須一直由認罪，在一次一次的過失上懇求原諒。

Therefore know now the gospel is God telling us to stand tall in His spirit that we are forever righteous, holy and worthy in His sight, for we receive by faith His forgiveness from grace to grace.

所以讓我們現在知道，福音是神告訴我們要以永久的稱義站穩在祂的靈，在祂的眼裡有多麼的聖潔與寶貴，因為我們以經因信得到了不停的赦免在恩典中。

God says, "Live not in an identity of a sinner, but live in my identity of a saint,"

神說，“不要活在一個罪人的自卑，而活在我稱你聖潔的身分，“

"And wander no longer by the poverty of obedience to law, but flourish in the riches of faithfulness by grace." 

“不再自己徘徊在遵守律法的貧乏，而是盛開在我信實恩典裡的富裕。”

Amen!

崇聖的翅膀 / wings to godliness

Grace is not a path to holiness of our walk, it is the wings of our souls to godliness.

恩典不是我們走向聖潔的道路，祂是攜帶我們靈魂崇聖的翅膀。


Love is not a call to Christ in our response, it is the song of our hearts to His voice.

愛不只是我們回應基督的招手，愛是我們聽到祂的聲音之心歌。

Christian boundary and WWJD

Many say that law is still necessary to learn the boundary of Christianity, so as not to cross it. It is as if without the law we are deaf, dumb and blind to what is righteous living.

But is that so? Does grace not also teach us and in fact is the Teacher Himself, Jesus Christ, and not just a set of commands?

In Titus 2:11-12 it says, "For the grace of God that brings salvation has appeared to all men. It teaches us to say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age,..." 

Grace is not just a blessing from God, it is even more the knowledge and power to lead a holy life, for it is Holiness Himself living in us when we completely yield to grace.

The popular acronym WWJD (What Would Jesus Do), from a book written by Charles Sheldon in the 1890s, is eagerly embraced by many Christian as a model for Christian living. But that is the essence of legalism to imitate Jesus instead of Him living through us by our faith in pure grace.

In the attached video, Mr. Len Baker of Growing in Grace Ministries suggested that we change it to "Watch What Jesus Does." So true! We don't need to learn more about ourselves in what we do, but just see Christ in the work He accomplished on the cross, and continues to work in us.

Only then can our faith grow for it is grace we entrust our lives in, and from grace our faith yields true fruits of the spirit.

Amen!

-----------------------------------------------------

Hope you enjoy this video and let the revelation of grace come into your heart. This is the last of a five-part sermon on "law and grace."

什麼是愛 / What is love

God is love.

神是愛。

What is love? God's spirit.

什麼是愛? 神的靈。


What is at the heart of God's spirit? Redemptive forgiveness.

什麼是神靈的心意? 救贖的赦免。

What is there to forgive? Disobedience to God's spirit.

什麼是需要被赦免的? 違背神的靈。

What is disobedience to God's spirit? Sin.

什麼是違背神的靈? 罪。

What is sin? Evil desires.

什麼是罪? 邪念。

What is the cause of evil desires? man's pride and shame.

什麼是邪念的來源? 人的驕傲與羞恥。

What is the source of man's pride and shame? Man's work.

什麼是人驕傲與羞恥的源頭? 人的行為。

What is man's work? Obedience to law.

什麼是人的行為? 律法的遵守。

What is wrong with obedience to law? It voids faith.

什麼是遵守律法的錯誤? 廢除信。

What is faith? Belief in redemption of righteousness only by His blood.

什麼是信? 相信耶穌寶血贖來的義。

What is righteousness? Seed of true spiritual fruit.

什麼是義? 屬靈之果的種子。

What is true spiritual fruit? Work of the spirit.

什麼是真正的屬靈之果? 靈的行為。

What is the work of the spirit? Grace.

什麼是靈的行為? 恩典。

What is the fruit of grace to us? A gift.

什麼是給予我們的恩典之果? 禮物。

What is the gift of grace? Unearned, unmerited favor.

什麼是恩典之禮? 沒有賺取，沒有值得的恩惠。

What is ours to do with this favor of grace? Receive by faith.

什麼是我們與恩典的份? 由信取得。

What is the receiving of grace? Living by grace and only in grace.

什麼是由信取得? 完全信靠與活在恩典。

What is living in grace? Believing we are righteous by the eternal forgiveness of His blood.

什麼是活在恩典? 相信我們已經由血的永久赦免稱義了。

What is believing we are eternally forgiven? Obedience to God's spirit.

什麼是相信我們已得永久的赦免? 遵守神的靈。

What is God's spirit? Love.

什麼是神的靈? 愛。

What is love? Love is God living in us; love is our living Godly, .

什麼是愛? 愛是神的靈活在我們裡面, 愛是我們活出神的心意。


Love is God.

愛是神。

Amen!

你們要聖潔、因為我是聖潔的 / Be holy, for I am holy

1 Peter chapter 1 spells out the gospel clearly. It speaks of the prophecy of salvation, suffering and perseverance, good work and judgment, grace, faith, and lastly -- holiness.

彼得前書第一章很清楚的形容福音. 在這裡有提到先知的預言, 人類的救贖, 苦難與毅力, 善事與審判, 恩典, 信, 和最後 -- 聖潔.

Particularly, verse 16 is often quoted to encourage believers to "lead a holy life." It quotes, "Be holy, for I am holy." from Leviticus 11:44.

尤其第十六節, 是常常被用來提醒信徒要 "活出一個聖潔的生命". 這一節說, "你們要聖潔, 因為我是聖潔的."

What is holiness? The Biblical definition is "Set apart to God." But what does this mean? That holiness is only counted when it is a walk in (and not like) God's spirit, which is all grace. We are not set apart when we obey out of the flesh, which is only law.

什麼是聖潔? 聖經的定義是 "分別給神的". 但這又是什麼意思呢? 聖潔是只有我們走在 (不是走的像) 神的靈, 就是完全的恩典. 如果我們是靠遵守, 那是屬肉體的 "分別給神," 就是在於律法.

Even in verse 2 it says, "God the Father knew you and chose you from long ago, and His spirit has (already) made you holy,..." Therefore, holiness is not of any work of ours but only of the work of the spirit -- grace.

在第二節有說, "就是照父神的先見被揀選, 藉著聖靈 (已經) 得成聖潔 ,..." 因此, 聖潔不是從我們任何的行為, 而只有聖靈的工作 -- 恩典.

Verse 16 does not mean "you have to be holy like me." For holiness is the essence of God, it is who He is and how He is.

第一十六節的意思不是 "你要如我一樣的聖潔." 因為聖潔本是神的實質, 是祂的體, 也是祂的行.

There is only one definition and standard for holiness -- God. Can we really be holy like God is holy, even with the best of intentions and greatest of effort? 

只有一個聖潔的定義與標準 -- 神. 那我們真的能夠與神同樣的聖潔, 就算我們盡心盡力?

The answer is a definitive "No!" And that is the way God intended, for He is not interested in our becoming holy through our effort, but only by the grace of His son's sacrifice redeeming our holiness in Him.

這答案當然是一個鐵定的 "不能!" 而這也本是祂的旨意, 因為神不在意我們由自己的努力得聖潔, 乃是只有從祂獨生子的犧牲, 以恩典贖回在主裡面的聖潔.

He made us this way, and planned our salvation accordingly.

神造我們如此, 也是由此計劃著我們的拯救.

We are holy not because we make ourselves holy (not even with the "help" of grace!) We are already made holy only because of grace and entirely the great work of Christ.

我們聖潔, 全然不是由我們的竭力遵守誡律 (甚至不是靠恩典的 "幫助"!) 我們已經是聖潔了只是完全因為恩典和耶穌的偉大工作.

Therefore it is from holiness we live out our remaining days, and not in using the rest of our lives to become holy.

所以, 我們是從聖潔活在還有的日子, 而不是要用剩下的歲月活出聖潔.

By the blood of Christ, we are holy, for He is holy.

由耶穌基督的寶血, 我們是聖潔的, 因為祂是聖潔的.

Amen

從時間的開始, 神就已經原諒我們了 / Forgiveness was already given since the beginning of time

Forgiveness is not given only when we believe in Christ, and neither just for confessing of our sins. Forgiveness was already given since the beginning of time.

從時間的開始, 神就已經原諒我們了. 赦免不是從我們相信基督是救主開始, 更不是只有當我們認罪.

God didn't change His mind from unforgiveness to forgiveness even with the death, burial and resurrection of Christ. Forgiveness is always in His heart.

神從未改變主意, 原先不赦免, 後來才願意, 由耶穌的死亡, 埋葬, 與復活. 赦免一直在神的心中.

All man -- believing and unbelieving -- are forgiven, but it is only in believing that the grace by which we are forgiven produce faith, hope and love.

所有的人 -- 相信的與不信的 -- 都已被原諒了. 但是只有相信這赦免的恩典我們才得有信, 有望, 有愛.

Christ planned to die for man because He forgave us already. It was not the sacrifice that forgave, but in the sacrifice is the foundation of forgiveness and washing away of sins. 

耶穌已經原諒了人, 才有以死救人的計劃. 赦免不是因祂的犧牲, 但是祂的犧牲就是赦免的磐石與洗罪的基礎.

The cross is divine evidence and our assurance that we are completely forgiven -- even for sins we have not yet committed. 

十字架是我們的罪已被赦免的證據與確保 -- 包括還未犯的罪.

Therefore it is not with our repentance as an unbeliever that we are forgiven, nor our confession of sins as a believer, but by the revelation and acceptance of grace; realizing the kind of love that forgives all sins we come to true repentance and sincere confessions. Such are not the conditions required to be forgiven.

所以, 還未信的人不是因為他的悔改才得赦免, 而已信的人也不是因他的認罪才得原諒. 我們是先由理解, 與接受恩典所體會到神那般完全赦免的愛, 才真心的願意悔改與認罪, 而這些不是得赦免的必須條件.

We never need again to ask for forgiveness, for our faith is in grace, the foundation of having been eternally forgiven of all sins, no matter how short of His holiness we fall; and not believing in this truth takes away our faith.

我們永遠不必要求神的原諒, 因為我們的信是建立在恩典, 就是已經, 也是永久被赦免了的磐石與基礎, 無論我們的敗壞; 如不相信就是將信從真理離開.

聖潔 -- 恩典與律法的共同指標 / Holiness -- the common goal of grace and law

As the debate goes on between those for the necessity of law even in having divine grace, and those who believe that in grace we already have the spirit of law toward holiness, a misunderstanding remains by those who deem proponents of pure grace as promoting a license to sin.

在律法與恩典的討論，認為律法還是必須作平衡的人，

他們對主張在恩典中信徒已經有了至聖潔的律法精神的，常懷有一個誤解，以為注重恩典的就是想要放縱罪。


If such is the view unchanged, there can never be found a common ground, let alone any possibility for conciliation between the dissenters under one truth.

如果這種想法不改變的話，那很可惜，我們將無法找到這個重要討論上的共同點，而減少讓兩方的爭議，在一個真理上，得到調解的可能性。


Let's underline the primary motive of either view, and the fear each camp holds of one another in consequence: those upholding the boundaries set by law fear rampant disregard of holiness and condolence of sin. Those promoting grace fear believers not resting in the eternal righteousness brought about by His divine forgiveness.

在觀念上，讓我們列出兩方的動機，和更重要的，在他們的憂慮, 如果沒有堅持所認為的想法會造成的後果: 相信律法是必須的平衡與界線認知, 他們怕的是罪的擴散，與容忍罪的信仰心態。而覺得恩典需要完全的被彰顯的人, 不想看到的是信徒得不到在完全赦免所賜的永久稱義，與感受不到神的寶血所建立的不變安息。


The assumption from the other side is that those under the grace camp do not want holiness, wants very much to sin, and are only using grace as an excuse to sin by doing away with God's justice (law). We see no such accusation from this side toward those of the law. We believe they are sincere in wanting to be holy for God.

強調律法的人對注重恩典的信者，有一個根深蒂固的想法，但是很少被質問。那就是，"喜歡" 恩典的人不想要聖潔，仍是愛好罪的生活，只是想要利用恩典廢去神的公義，而繼續犯罪。但是從純恩典說講的角度，並無對強調律法的信者有任何懷疑他們有沒有真心想要克服罪，向聖潔，遵從神的旨意。


But is this fair? The only way for two sides to come to an agreement is if there be a common goal. If the objective is different, then there is no way -- and no need, really -- to talk. If one side thinks the other side doesn't want the same thing in living a holy and Christ-like life, then there is no understanding possible for the grace perspective.

但這樣講公平嗎? 只有在一個共同指標的存在，兩方面的討論才有可能得到協議。如果目的不合，那再多的討論都是無用，也是無謂的。在一方面的先定性結論上認為，只要是要求完全的恩典信息, 就是不與他們同樣的想要活出如耶穌生命的聖潔. 這樣他們也就不可能會理解到 (也不會給機會) 從恩典的觀點看如何克服罪，與達聖潔。


Can we accept that all sincere Christians of all beliefs want very much to lead a righteous and holy life as our natural and loving response to the Lord?

我們可不可以接受，只要是虔誠的基督徒，每一個人都希望活出神的義，與聖潔的生命，作為信徒對神愛最為自然的回應?


Let us not forget that one can be holy without the law. The law was given to show those who think they are holy (and those who are not aware) how sinful they are. Holiness is a law unto itself, and needs not the law to remain holy. We love our children and obey our parents even not knowing the law, and so it is that by our willing invitation of Christ into our hearts we also live out the love and not just the perfunctory requirement of the law.

讓我們不要忘記，不是只有在律法裏才可能有聖潔。律法的目的是指出那些自以為聖潔的信徒 (與還未有認知罪的人) 他們有多麼的罪惡。聖潔本身就是一律，並不需要律法才能維持。我們雖無律法的規定，但還是愛子女和遵守父母，所以並不是從一個必須遵守律法的才能夠近聖潔，而是由信的邀請耶穌在我們心中，讓祂的愛 (律法的最高境界) 活出神的生命。


We are holy not because of the law but the spirit of Christ living inside. When we love we don't need the law, for the love of Christ constrains us to obey (law) and compels us to serve (command). (2 Corinthians 5:14)

我們的聖潔不是因為遵守律法，而是耶穌的靈魂活在裡面。我們只要有愛就不需要律法的督促，因為耶穌的愛是我們的拘束 (遵守律法)，也促使我們服事(祂的使命)。 (哥林多後書 5:14)


If so, the argument for necessity of law to curb sin falls by the wayside. Those who desire not to sin will not sin more for the gift of grace, and the ones not concerned with the gravity of sin will not, by the teaching of law, come to repentance of the heart, nor continue in obedience. Such faith is based on the threat of punishment, and not from receiving of forgiveness a love that moves the heart.

如果是這樣, 那主張必須要教導律法才能克服犯罪的問題就不成立. 本來就不願犯罪的人不會因為得到恩典而變為喜愛犯罪. 再來, 本來就不覺得罪是有多大關係的, 也不會因為律法的限制而得由心的悔改, 或會有持續的遵守. 這種信仰是從懲罰的威脅, 而不是感受到赦免的愛那時的真心感動.


Only in our constant inspiration by, and response to grace, can the obedience truly come from the transformation by the holy spirit, so that the flesh cannot boast. The teaching of law does not eliminate sin, but will only increase sinful desires and behaviors. (Romans 5:20, Romans 7:8)

唯有建立在恩典, 和繼續在恩典的感動與回應裏, 我們的遵守才是屬聖靈的改造, 讓肉體不得自誇. 但是如繼續在律法的教導中, 這只會增加罪的慾望與/或行為. (羅馬書 5:20, 羅馬書 7:8)


Not fearing the punishment of disobeying law will not lead to more sin, but to have the true rest in the grace of total forgiveness that is His divine purpose.

當我們沒有了畏懼違背律法的懲罰, 這不單不會導致更多罪, 而是會給予信徒真正的安息在恩典, 活出耶穌的榮耀 -- 神賜給我們完全赦免的神聖宗旨.


And this is the truth of the gospel -- all grace, no law.

這是福音的真理 -- 完全恩典, 沒有律法.