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Chapter 1 第一章

Introduction 介绍

No doubt there are millions who have professed the name of Christ and continue to live in a way which gives no evidence whatsoever that their profession is real. In fact, a widely reported opinion poll survey indicated that over fifty million people in the United States claim to be born again.1 Surely, if that many people were true "partakers of the divine nature," the impact on our country would be profound.

毫无疑问的,有数以百万计的人们,宣称自己承认基督的名字,并继续生活在一个没有任何证据能够支持他们的宣告的真实性的生活方式中。事实上,一项被广泛报道的\l "民意调查显示,美国有五千万之多的人宣称自己已经重生1。当然,如果真的有这么多


In the clearest possible terms the New Testament writers presented the unconditional nature of the gospel offer:


And let the one who is thirsty come; let the one who wishes, take the water of life without cost (Rev. 22:17 NASB). 口渴的人也当来。愿意的都可以白白取生命的水喝。(启 22:17

For God so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life (Jn. 3:16 NASB). 神爱世人,甚至将他的独生子赐给他们,叫一切信他的,不至灭亡,反得永生(约 3:16)。

Yet explicit statements such as these are sometimes difficult to accept. Could something as important as our eternal destiny really come to us only through believing and be "without cost"?One cannot profitably speculate on the eternal destiny of many who have acted in a way that brings shame to the gospel. But this type of behavior by people who claim to be Christians certainly makes one anxious that the clearest possible presentation of the gospel be made.



Grace under Fire 处于火焰之下的恩典

There are two powerful influences which have caused this hesitation to accept the unconditional freeness of saving grace.



1 George Gallup, Jr. and David Poling, The Search For America's Faith (Nashville: Abingdon, 1980). p. 92.

George Gallup, Jr. and David Poling,《美国信仰追寻》(Nashville: Abingdon, 1980). p. 92.


The Abuse of Grace 恩典的滥用

The first is the deplorable state into which Western Christianity has fallen as we move to the end of the twentieth century. This has caused many to wonder, Is the teaching of free grace healthy?


There has always been sin in the church, but the presence of the media, television evangelists, and the news and information explosion has highlighted certain hypocrisy as never before.


Furthermore, Western culture has become so thoroughly secularized and godless that simply living in it has resulted in many Christians getting mud on their feet. The church, instead of being a beacon of light, has often been penetrated by the very abuses which it speaks against.


A lamentable situation such as this is bound to provoke thoughtful and even angry reactions from some within the church who are understandably upset about empty professions of faith which have not resulted in any change of life. One such reaction has recently come from the able pen of John MacArthur, pastor-teacher of Grace Community Church.

这样一种令人遗憾的境况,势必会引起教会内部的一些深刻反思甚至愤怒的回应,针对那些没有导致信徒任何生活方面之改变的空洞的认信,越来越多的人表现出反感。这都是完全可以理解的。恩典社区教会的牧师兼教师,约翰· 麦克阿瑟(John


Troubled by the prevalence of "cheap grace" in the church today, MacArthur has turned our attention to The Gospel According to Jesus, a book which he says is the product of four years of study on the subject of the definition of the gospel according to Christ.


Why does such a situation like this exist in the church today? In MacArthur's opinion it is due to the well- meaning but misinformed teaching that salvation is being offered without the necessity of accepting Christ as both Savior and Lord at the point of saving faith.


He feels that many leading Bible teachers are saying "the only criterion for salvation is

knowing and believing some basic facts about Christ."2 The fallout of this thinking, he says, is a deficient doctrine of salvation; justification is not necessarily and inevitably linked to sanctification. People feel they can pray a prayer, receive eternal life, and then go on sinning.

他觉得,许多出名的圣经教师都只是在说,“救恩的唯一标准就是认识和相信关于基督\l "的一些基本事实,那就够了”2。他说,这种思想的后果,就是一种有漏洞的救恩教义;


2 John MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), p. 17.


The answer, MacArthur feels, is to include the notion of submission to the lordship of Christ as the antidote to a defective view of faith. This leads him into some views of the nature of saving faith and of the conditions for salvation which, to many, would seem to be an extreme reaction in the opposite direction from the "easy believism" he so vigorously attacks.


The Theology of the Reformers 改教家的神学理论

The second major influence which has caused many to ask, Is free grace healthy? is a persistent theological tradition going back to John Calvin. Calvin and the Reformers who followed him told their readers and parishioners that faith alone saves, but true faith is a faith which results in a life of works.



In fact, the final proof of the reality of faith is whether or not a man perseveres in good works to the end of life. Known as the doctrine of the perseverance of the saints, this

teaching emerged in its mature form3 during the Protestant Reformation.

事实上,对于信仰的实际存在与否,其最终的证据是一个人是否持守好行为直到生命\l "的终点。这就是被称为圣徒的坚忍的教义,该教导以一种成熟的形式3出现,乃是在新


One has only to read Calvin's Institutes to see immediately that he labored under a great burden to defend the Reformation against the criticism that a faith alone, grace alone gospel would lead to moral laxity. When perusing these great volumes, the "atmosphere" is pungent with anxiety to demonstrate that the gospel of free grace will not lead to license but will, to the contrary, result in a life of holiness. However, in order to make his argument "air tight," Calvin went beyond the Scripture and taught that the gospel will necessarily and inevitably guarantee a life of holiness.


This subtle change in the gospel was readily accepted by the Reformers because it completely negated the Catholic attack. When a person who claimed to be a Christian and yet was living a carnal life was set up by the Catholics as an example of the product of Reformation theology, the Reformers could now simply say he was not a Christian at all.



John MacArthur 约翰·麦克阿瑟,《根据耶稣的福音》(Grand Rapids: Zondervan, 1988), p. 17.

3 Traces of this teaching can be found in 1 Clement and the Apostolic Fathers.



If he was, he would not live like that. When one was in the midst of a debate which was ripping apart the fabric of Western Europe, one needed powerful arguments like this in his arsenal.


Having successfully separated from Catholicism and established the Reformation churches, the next attack came from within. Pelagianism manifested itself in resistance by Protestants in Holland to the notion that a true Christian can never lose salvation.


Convinced that certain passages, such as Heb. 6, taught that falling away from salvation was a real danger, they argued against the Calvinist doctrine of unconditional security.

他们相信某些经文,如希伯来书6 章的教导,认为从救恩当中堕落是一个真正的危险,他们反对加尔文主义所倡导的“无条件的保障(unconditional security”

Once again the doctrine of perseverance in holiness was a powerful weapon to fend off this attack. Certainly the Reformers could not be accused of a doctrine which leads to license, if the doctrine guaranteed that true Christians will persevere in holiness to the end of life.


When the Arminians pointed to a man who had professed Christ and had never given evidence of a godly life, the Calvinists could simply reply that according to their doctrine he was not a Christian at all. "However much [they] avoided this teaching [their doctrine of temporary faith) in their sermons, it was always around, and they could readily raise it when they needed it to explain an apostasy."(4)This debate about eternal security has not been a brief affair.

当阿民念主义者指出一个宣称自己信了基督,却从未活出敬虔生命的人,加尔文主义者就可以简单地回答说,根据他们的教义,这个人根本就不是一个基督徒。“然而,许多人在他们的布道中避免了这种教导(他们关于暂时的信心的教义),但这种教导总\l "是时隐时现,他们就可以随时提这个办法,在他们需要它来解释一个叛教行为时。”4


In fact, it has gone on for several hundred years and continues to some extent today. When a discussion endures that long, issues are more precisely defined, and positions harden. The very length and intensity of the debate has contributed in no small way to the traditional acceptance of opposing positions.


Lest the reader doubt this point, consider the typical seminary student. the future teacher of the sheep. When a position differing from his own background or perhaps from that of the

4 R. T. Kendall, Calvin and English Calvinism to 1649 (Oxford: Oxford University Press, 1979), p. 143.

R.T.Kendall,《加尔文和英语世界的加尔文主义,到 1649 年》(牛津:牛津大学出版社,1979年),p143

seminary which he attends is presented, he is likely to "check it out" by opening up the standard theology texts which support his view and learning the ancient arguments against his opponents.



Thus, traditional arguments are passed on from book to student, from professor to pupil, and from pupil to the parishioner when he becomes a pastor. Pressed for time in the seminary, and without it in the church, he rarely has opportunity for original study which might challenge traditional interpretations.



The Answer to Carnality 对属肉体现象的回应

To prevent abuse of the gospel, two widely held solutions are offered. Some, harkening back to the Colossian error, insist that the cause of the problem is that man needs more than initial salvation in Christ--a "fullness" beyond our salvation experience, a second work of grace to finish the incomplete beginning. However, some of the most notable examples of the present hypocrisy have appeared within the groups which offer such a solution and by the very leaders who teach it. The other solution, and the one which this book addresses, is the tendency to "front-load" and "back-load" the gospel.


Front Loading the Gospel 从前端加诸于福音

Front loading the gospel means attaching various works of submission and obedience on the front end and including them in the conditions for salvation. These works are supposedly created in the heart by God. This is commonly done among those who maintain that submission to the lordship of Christ is a condition of salvation.


Faith is redefined to include submission, and a man becomes a Christian not by "hearing" and "believing" but by believing and promising God he will submit his life to Christ. This is not to deny that true faith certainly involves a disposition of openness to God and cannot coexist with an attitude of determination to continue in sin.


But that is not what those who teach so-called "lordship salvation" mean. Rather, their view is that a man must resolve to turn from all known sin and follow Christ absolutely. It seems that works enter through the front door, and another gospel is taught. But surely this God-created submission to lordship is a work, and works in the human heart whether from God or man do not save!

但这并不是那些教导所谓“主权救恩”(或译,委身救恩, lordship salvation)的人的意


Back Loading the Gospel 从后端加诸于福音

A far more subtle change in the gospel, however, occurs when some backload the gospel. Back loading the gospel means attaching various works of submission as the means for achieving the final aim of our faith, final deliverance from hell and entrance into heaven.


This is what has been done in the more extreme expressions of the Reformed doctrine of the perseverance of the saints. While it is often claimed that a life of works is the necessary and inevitable result of true faith, it is also maintained by some that works are the means of achieving our final destiny. Of course, it is not always stated as blatantly as that.


These works, we are told, are different than the works which the unregenerate perform to obtain merit with God. These works are the gifts of Christ and the fruits of regeneration. Calvin resisted a similar theology during the Reformation:


The Sophists, who delight in sporting with Scripture and in empty cavils, think they have a subtle evasion when they expound works to mean, such as unregenerated men do literally, and by the effect of free will, without the grace of Christ, and deny that these have any reference to spiritual works. Thus, according to them, man is justified by faith as well as by work, provided these are not his own works, but gifts of Christ and fruits of regeneration.


那些喜欢在经文上玩文字游戏和空洞的吹毛求疵的聪明人,认为当他们阐明行为的意义时,他们可以找到一个微妙的逃避,正如没有重生的人从字面意思上去理解的,通过自己的自由意志,没有基督的恩典,并且否定这些与属灵的工作有任何关系。因此,根据他们的观点,一个人既是通过信心称义,也同样是通过行为称义,只要是,这些并不是他自己的行为,而是基督的礼物(恩赐)和重生的果\l "5

5 John Calvin, Institutes of the Cliristian Religion, trans. Henry Beveridge, 2 vols. (Grand Rapids: Eerdmans, 1964), 3.11.14.

约翰· 加尔文,《基督教要义》,Henry Beveridge 翻译,2 (Grand Rapids: Eerdmans, 1964), 3.11.14

Calvin would no doubt be appalled to learn that there are many in the church today and who bear his name who espouse this very sophistry! To the prosaic mind, the doctrine of perseverance in holiness sometimes seems to be expressed in a way that teaches that sanctification is a means of justification.


The English Puritans often came close to this, and at least one of their luminaries, William Bradshaw (1571-1618), explicitly taught what others only implied. 6 More recently, Arthur Pink has maintained that God requires that true Christians must "keep themselves" or risk eternal damnation.(7) Yet he unequivocally maintains the "absolute and eternal security of the saints."(8)

英国的清教徒们经常持一种非常类似的观点,至少他们中有一个杰出人物,威廉·布拉德肖(William Bradshaw 1571-1618)明确地教导了一些别人只是暗示到的东西6。最近,阿瑟·平克(Arthur Pink)主张说,上帝要求真正的基督徒必须“保守他们自己”否则\l "就会承受永恒诅咒的风险7。然而,他又明确地坚持“圣徒拥有绝对和永恒的安全保

\l "障。”8

He is attempting to show that God preserves His children through means- works. He quotes John Owen, that prince of the Puritan expositors, with approval, teaching that works are a means of salvation:


But yet our own diligent endeavor is such as indispensable means for that end, as that without it, it will not be brought about .... If we are in Christ, God hath given us the lives of our souls, and hath taken upon Himself, in His covenant, the preservation of them. But yet we may say, with reference unto the means that He hath appointed, when storms and trials arise, unless we use our diligent endeavors, we cannot be saved.9


已经扛在他自己的肩膀,要在他的圣约当中,保守他们。但是,根据他所指定的\l "手段而言,当风暴和试炼出现时,除非我们用勤奋的努力,否则我们就不能得救9

It seems that Pink, Bradshaw, and Owen are simply being honest about their understanding of the Reformed doctrine of perseverance. In their preoccupation with means they have forgotten that God has already told us what the means of salvation are and what they are not.


Works are not a means, whether on the front end or on the back end. The only means necessary for obtaining salvation is faith, and faith alone:

6 see Kendall, p. 89. Kendall, p. 89.

7 Arthur Pink, An Exposition of Hebrews (Grand Rapids: Baker, 1968), p. 601. Arthur Pink,《希伯来书阐释》(Grand Rapids: Baker, 1968), p. 601.

8 8 Ibid., p. 599. 同上 p. 599.

9 9 John Owen, Hebrews, cited by Pink, p. 600. J 约翰·欧文,《希伯来书》,被平克引用, p. 600.

He saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit (Ti. 3:5).

行为并不是一种手段,不论是把它放在前端还是放在后端。获得救恩所必需的唯一手段就是信心,且只有信心:他便救了我们,并不是因我们自己所行的义,乃是照他的怜悯,借着重生的洗,和圣灵的更新。(多 3:5

The "means" are the washing of rebirth and renewal by the Holy Spirit, and not our good works:


For it is by grace you have been saved through faith, and this is not from yourselves, it is the gift of God--not by works, so that no one can boast (Eph. 2:8-9).


The means are one--faith. This faith is apart from any means involving works. How else can Paul say it? When Pink and his modem followers, reacting to the moral laxity in the church, back-load the gospel with means, they are flatly contradicting Paul, if words have any meaning at all. In so doing, they seem to be preaching "another gospel" (Gal. 1:9).

手段只有一个——那就是信心。这信心,与其他任何包含行为的手段无关。使徒保罗还能怎么说呢?当平克和他的那些现代追随者们,对教会的道德懒散作出反应时,用“手段(途径)”的方式,使福音被从后端添加了内容,他们很明显地是与保罗相矛盾的,如果语言有任何意义的话(也就是说,除非保罗所说的话没有意义——译者注)。如此做,他们似乎是在教导“另一个福音”啦(加 1:9

We might ask, "Has loading the gospel with additional means and conditions achieved any more notable moral results than those who add nothing to it?" The answer seems to be no. There is just as much moral laxity in the history of those confessions who have stressed perseverance as in those who have not.


One only has to read the works of the English Puritans to see the burden these godly men felt over these same issues in their churches. This approach has been tried before without success, and it is hardly the answer to our present dilemma. Robert Dabney, an articulate proponent of this very doctrine, laments the deplorable state of the Presbyterian Church in his day (1878).

只要稍微去阅读一下英国清教徒的作品,就能看到,这些敬虔的人在他们的教会中对这些同样的问题所感到的重担。这种方法在之前已经有人尝试过了,只是没有成功,这对我们目前的困境来说也很难说会是一个答案。罗伯特·达布内(Robert Dabney)是


The New Testament saints, he says, "did not, like so many now, sit year after year in sinful indolence, complaining of the lack of assurance, and yet indifferent to its cultivation."10

那些新约圣经中的圣徒,他说“不会像现在的许多人一样,年复一年的停留在罪性的懒\l "惰当中,一边抱怨缺乏得救的保证,一边又对培育这种安全感表现得漠不关心”10

10 10 Robert L. Dabney, Lectures in Systematic Theology (1878; reprint ed., Grand Rapids: Zondervan,

The problems of spiritual lethargy and spiritual abuse are widespread. The various proposals for correcting them have been tried before, and there seems to be no useful purpose served in continuing with the old answers such as lordship salvation and perseverance in holiness.


It seems to me that these problems are rooted in some very fundamental biblical misunderstandings. Could it be that the Protestant Reformation was incomplete and that this lies at the core of a raging modern controversy concerning the freeness of God's grace?


Perhaps this unfinished beginning is also a significant cause of the carnality found in many churches. Here is the key to our modern dilemma. The Reformers feared free grace and, as a result, did not take the Reformation far enough. That is, their doctrine of the saints' perseverance in holiness compromised the free grace of God.


Because the doctrine of justification by faith alone was potentially vulnerable to the charge of promoting license, the Reformers simply could not let go of the notion that works played a necessary part in our final arrival in heaven.


Unable to accept that a regenerate man could live a life of sin and still be saved, they included works on the back end of the gospel as the means (result?) of salvation. If the saints must inevitably and necessarily persevere in godliness to the final hour, then the doctrine of rewards and chastisement at the judgment seat of Christ becomes murky.


How can a man who has persevered in holiness be chastised? Since all who are regenerate will be rewarded anyway, perhaps many settle into spiritual dullness thinking all is well with their souls and there are no negative consequences to pay. And if the doctrine of punishment for a carnal life is vague and if the doctrine of rewards is reduced to a promise of something that everyone will get anyway, then key motivators for living the Christian life are compromised.


Most important, however, is the fact that the motivation of gratitude for unconditional

1972), p. 707.

Robert L. Dabney 系统神学讲座 (1878; 重印版, Grand Rapids: Zondervan, 1972), p. 707

acceptance is lost. This is because in the Reformed system the most likely possibility for the continually sinning Christian is that he may not be a true Christian at all. While some advocates of this doctrine would not intend this, the practical result is often continual introspection and doubt as to whether or not one is really unconditionally loved and accepted in God's family, apart from any works at all!


Yet, paradoxically, those who advocate this view say our motivation should come from gratitude. But how can gratitude emerge from the heart of one who is continually re-examining whether or not he is truly accepted? A new Reformation may be needed in Western Christianity which sets forth the magnificent freeness of God's grace as the only sufficient motivation for godly living.



The Eternal Security of the Saints 圣徒的永恒保障(永恒安全)

It is obvious that the question of eternal security is inextricably involved with the question of free grace. If eternal life is truly offered "without cost" and salvation once received can never be lost, it might seem that some would take the grace of God for granted and live unfaithful lives.


All motivation is lost, it is feared, to persevere in the life of faith. For the man who claims he is a Christian and who lives a sinful life, the Arminian warns him that he is in danger of losing his salvation. The English Puritans, on the other hand, simply say he never had salvation to begin with and he had better re-examine his foundations; he is in danger of hell.


Only the man who perseveres in a life of good works to the final hour, they said, is truly saved. The Reformed doctrine of the perseverance of the saints was an outgrowth of the accusations that the Reformation would logically result in moral laxity. It also provided a powerful means of refuting the Arminian teaching of conditional security.


The intent of this book is to demonstrate that this doctrine is not only absent from Scripture but could, if not carefully stated, compromise the freeness of the grace of God. This is a book

about the eternal security of the saints, a doctrine which the writer feels has good scriptural support.


Yet this doctrine has labored under amazing exegetical contortions at the hands of its advocates. The seeming twisting of numerous Scriptures in order to get them to align with a particular view of perseverance can only be described (if politically inclined) as "voodoo" exegesis.


The history of interpretation must, of course, render the final verdict, but if one had to choose between Arminian and Calvinist interpretations of the relevant passages, the writer's opinion is that the Arminian view is eminently more successful and true to the text. Fortunately, one does not have to choose between either of those interpretations, and it will be the burden of this book to chart a third and mediating path.


非要在这两种解释之间进行选择,而且,这本书的责任就是要来绘制第三个中间路径。 This investigation will lead us into many related doctrines, such as the relationship between

justification and sanctification, assurance of salvation, and the relevance of the warning passages in the New Testament. Can a true Christian commit apostasy? Does the New Testament teach the existence of the carnal Christian? In addition, we will examine all of the passages commonly brought to bear on the question of eternal security and consider both Calvinist and Arminian exegesis.


The Experimental Predestinarian 实验的预定论者

It is important at the outset of our discussion that we define our terms carefully. Some, for example, maintain that historically the doctrine of perseverance meant only that no true Christian would ever commit apostasy.



While there may have been some who limited the doctrine to this mere continuation of belief, the vast majority of the Reformed confessions and the theological works definitely viewed perseverance as a perseverance in good works.


According to the Protestant creeds. From the earliest post-Reformation creeds, perseverance was always connected with a life of practical victory against sin as well as continuation of faith.11

根据新教的信条。从最早的宗教改革之后的信条开始,持守这个教义始终是与攻克罪\l "恶的在实际层面的得胜生活以及在信仰上的持续性相联系的11

The specific occasion of the discussion of perseverance in the Canons of Dort (1619) was the controversy with the Remonstrants who denied this doctrine. The Canons make it explicitly clear that, even though a believer may lapse into carnality for a time, he will always return to repentance: By such enormous sins, however, they very highly offend God, incur a deadly guilt, grieve the Holy Spirit, interrupt the exercise of faith, very grievously wound their consciences, and sometimes lose the sense of God's favor, for a time, until on their returning into the right way by serious repentance, the light of God's fatherly countenance again shines upon them. 12


这一教义的抗议者进行辩论。多特信经表达得非常清楚,即使一个信徒可能有一段时间会跌倒在肉欲中,他却总是会回转而悔改的:然而,由于这样巨大的罪,他们大大的冒犯了上帝,犯下了致命的罪疚,使圣灵担忧,中断了信仰的操练,严重地伤害了他们的良心,有时候会失去上帝的恩惠,长达一段时间,一直到他\l "们通过严肃的悔改回到正确的道路上,神的父亲般的面容才再次照耀他们12

A lapse is only an "interruption" and lasts only "for a time until." The doctrine of perseverance guarantees, not just that the believer will not apostatize but that, when he backslides,


[God] preserves in them the incorruptible seed of regeneration from perishing or being totally lost; and again, by his Word and Spirit, he certainly and effectually renews them to repentance, to a sincere and godly sorrow for their sins, that they may seek and obtain remission in the blood of the Mediator, may again experience the favor of a reconciled God, through faith adore his mercies, and henceforward more diligently work out their own salvation with fear and trembling.13

神会在他们里面存留着那不可朽坏的重生的种子,防止这棵种子灭亡或完全丢失 ;并且再一次地,通过他的话语和圣灵,他肯定地、并且是有效地,会使得他们重

11 The Heidelberg Catechism (1563), for example, says (Q. 127): "Since we are so weak in ourselves that we cannot stand a moment while our deadly enemies--the devil, the world, and our own flesh--assail us without ceasing, be pleased to preserve and strengthen us by the power of the Holy Spirit, that we may make firm stand against them, and not sink in this spiritual war, until we come off at last with complete victory" (The Heidelberg Catechism," in Schaff, 3:355). Perseverance is a complete victory in the spiritual war against sin and not just a refusal to commit apostasy. Furthermore, this perseverance is ultimately God's work, not ours. It is God who will "preserve and strengthen" us.

例如,海德堡教义问答(1563)说(第 127 问):“既然我们在自己是如此软弱,我们不能坚持

一刻,而我们的致命的仇敌—魔鬼,这世界和我们自己的肉体—不停地在攻击我们,神就很高兴地用圣灵的力量来维护和加强我们,使得我们可以坚定地反抗他们并且不沦陷于这场属灵的 争战, 直 到我们最 后 以 完全 的 胜利脱身 ” ( 海德 堡教义 问 答, 沙夫Schaff3:355)。持守,是在属灵战争中对抗罪的完全胜利,而不仅仅是拒绝犯叛教之罪。


12 12 The Canons of the Synod of Dort," in Schaff, 3:593 (5.5). “多特信经”,沙夫,3:593 (5.5).

新悔改,对他们的罪表达真诚和敬虔的悲伤,以至于他们可以在中保的宝血中继续寻求和获得赦免,可以再次经历到一个和解的上帝,通过信心继续得以崇拜他\l "的怜悯,并且此后会更加勤奋地用恐惧和战兢来作成自己得救的工夫13

When the believer falls, God "certainly and effectually" renews him to repentance so that he will more diligently work out his own salvation with fear and trembling.


The assurance that God will always enable them to persevere in good works by providing a way of escape when they fall (5.11) stimulates believers to persevere in piety, patience, prayer, and in suffering (5.12) and makes them more careful to continue in the ways of the

Lord (5.11 ).14


The Westminster Confession refers to the fact of perseverance in the following manner:


They whom God hath accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved. 15

那些被上帝归入他爱子之中的,即被有效的呼召和通过他的圣灵而成圣的人,即不会完全的、也不会最终的,从恩典的状态中脱离;反而是必将肯定地在其中坚\l "持到底,并且永远的得救15

What did the Westminster divines mean by "fall away from the state of grace"? What did it mean to persevere in the state of grace? When we see what they contrasted perseverance with, it is clear that they did not limit it to a mere continuation of believing but to a perseverance in good works:


Nevertheless they may, through the temptations of Satan and of the world, the

13 Ibid., 3:593-94 (5.7). 同上,3:593-94 (5.7).

14 The French Confession of Faith (The Gallic Confession (1559) makes it clear that the perseverance of the saints is specifically a perseverance in the "right way" (Art. 21). "We believe also that faith is not given to the elect not only to introduce them into the right way, but also to make them continue in it to the end. For as it is God who hath begun the work, He will also perfect it" ('"The French Confession of Faith; in Schaff, 3:371).

法国信仰告白(高卢告白(1559)很清楚地宣称,圣徒的坚持特别的是指在“正确的道路”上的坚持(条款 Art. 21)。“我们也相信,信心不是被给予那些选中的人,不仅要介绍他们走上


15 "The Westminster Confession of Faith," in Schaff, 3:636 (17.1). 威斯敏斯特信仰告白,沙夫,3:636 (17.1).

prevalency of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and for a time continue therein: whereby they incur God's displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened; and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves. 16

然而,他们有可能,因着撒但和这世界的诱惑,也因着堕落的影响残留在他们身上,以及忽视了使他们受到保护的那些手段,就导致他们陷入严重的过犯之中;甚至于在这种状态中继续存留一段时间:因此,他们引起神的不悦,使他的圣灵哀伤; 并被剥夺了一些他们的恩典和舒适感; 他们的心变得刚硬,他们的良心因而

受伤; 他们也会伤害和诽谤别人,并因此让自己遭受暂时的审判16

What is prevented by the Holy Spirit is "final" falling, and falling is clearly a falling into grievous sins, not just apostasy. Furthermore, perseverance guarantees that such falling is only temporary and, as stated in the Canons of Dort, can last only "for a time."


According to the Reformed theologians. When we turn to the discussions of perseverance in the writings of Reformed theologians, it is likewise clear that a perseverance in fruit bearing is the meaning, and not just a perseverance in faith.17

根据改革宗的神学家们。当我们转向改革宗神学家在他们的著作中对于持守的讨论时,同样清楚的是,在结果子方面的持守是他们所指的意思,而不仅仅是指在信心方面的\l "持守17

For example, Calvin, in his discussion of perseverance and the good works which God works in us (Phil. 2:13), says that God "supplies the persevering effort until the effect is obtained." The effect is the willing and the working of His good pleasure. In fact, he says, in our

16 Jbid., 3:637 (17.3). 同上 3:637 (17.3).

17 Reformed Baptist theologian Augustus Strong says that the saints' perseverance is "the human side or aspect of that spiritual process which, as viewed from the divine side, we call sanctification." He speaks of it as 'the voluntary continuance, on the part of the Christian, in faith and well-doing." In this he is correct. The Reformed doctrine of perseverance is simply another way of saying that justification and sanctification are united and that perseverance is the gradual growth in grace which occurs in the life of all those who are truly regenerate. John H. Gerstner defines the doctrine of the saints' perseverance in this way: "Theologically speaking, it refers to the fifth point of the Calvinistic doctrinal system that true Christians will continue in faith and holiness forever. Thus Jonathan Edwards finds the very definition of a Christian to be, according to John 8:31, one who continues in the Word of Christ' (John H. Gerstner, "Perseverance; in Baker's Dictionary of Theology, ed. Everett F. Harrison (Grand Rapids: Baker, 1960], p. 403-4).

改革宗浸信会的神学家奥古斯都·斯特朗(Augustus Strong)说,圣徒的持守是“从人的角度或层

面来看那个属灵的进程,若是从神的角度来看,我们就会称之为成圣。”他把这称为“从作为基督徒的部分来看,在信心和好的行为方面的、自愿的继续下去”。在这点上他是对的。改革宗对于持守的教义,只是简单的用另一种方式来表述称义和成圣是联合在一起的,并且持守是指那些真正重生的人会在其生命中、在恩典里持续地成长。约翰·赫斯特纳(John H.

Gerstner)是这样定义“圣徒的持守”这一教义的:“从神学的角度说,它指的是加尔文主义教义系统中的第五点,即真正的基督徒将永远在信心和圣洁中继续下去。因此,乔纳森·爱德华兹(Jonathan Edwards)发现一个基督徒的准确定义是,根据约翰福音8:31,是那些继续

行在基督的话语里的人。(约翰·赫斯特纳,“坚忍;Baker 贝克神学字典”Everett F. Harrison (Grand Rapids: Baker, 1960], p. 403-4”

perseverance in good works "we go on without interruption, and persevere even to the end."18

例如,加尔文,在他讨论关于持守的教义以及神在我们里面的善工时(腓 213),说

上帝“提供了持守的努力直到达成持守所带来的果效”。这果效就是一份愿意之心,并且为着得蒙他的喜悦而做工。事实上,他说,在我们对于好行为的持守中,“我们会不断\l "地继续下去,并且会坚持到底。”18

For Calvin, the perseverance of the saints was much more than preventing their apostasy from faith; it was a positive sanctification in good works. In his chapter on perseverance in Redemption Accomplished and Applied, Reformed theologian John Murray similarly insists that the doctrine of the saints' perseverance is a doctrine of perseverance in good works. '

对于加尔文来说,圣徒的持守,不仅仅是防止他们从信仰中叛教;它是指在好的行为中的积极的成圣。在他关于《救赎的完成和应用》一书中,在那关于持守的章节中,改革宗神学家约翰·默里(John Murray)类似的坚持认为,圣徒的持守这个教义,就是


The crucial test of true faith," says Murray, "is endurance to the end, abiding in Christ, and continuance in his Word." 19 For Murray, the doctrine of perseverance is not just a teaching that the true Christian cannot commit apostasy but that he cannot "abandon himself to sin; he cannot come under the dominion of sin; he cannot be guilty of certain kinds of unfaithfulness."

默里说:“对于真正的信心的关键试验,是忍耐到底,一直住在基督里,继续行在他的\l "话语中。”19 对于默里来说,持守的教义不仅仅是说真正的基督徒不可以犯叛教的罪,


His whole chapter is a sustained argument that perseverance cannot be separated from a life of works. He says, "Let us appreciate the doctrine of the perseverance of the saints and recognize that we may entertain the faith of our security in Christ only as we persevere in faith and holiness to the end.''20

他的整个章节都是关于“持守”不能与一生的好行为分离开来的持续不断的论证。他说:“让我们感谢圣徒的持守这个教义,承认说,只有当我们持守信心和圣洁到底,我们才\l "能好好享受我们在基督里有安全保障的这个信心。”20

For Murray, as for all the Calvinist creeds which preceded him, the doctrine of the saints' perseverance is the doctrine that those who are truly saints will persevere in faith and holiness to the final hour. He further argues against the Arminians that such a doctrine cannot lead to antinomianism "because, by definition, it means persevering in holiness and not in unholiness .... It not only promotes but consists in strenuous and persevering efforts after conformity to Christ.''21

对于默里来说,正如在他之前的所有那些加尔文主义的信条,圣徒的持守这个教义,乃是一个关于那些真正的圣徒会在信心和圣洁中坚持到最后一刻的教义。他进一步针对阿民念主义而辩论说,这样的一个教义,并不会导致反律法主义,“因为,根据其定义,这意味着持守圣洁,而不是持守不圣洁……它不仅是促进,而且其实是包含着要\l "人们(在信靠基督之后)继续付出艰辛与持久的努力。”21


18 Institutes, 2.3.9. 基督教要义 2.3.9.

19 John Murray, Redemption-Accomplislaed and Applied (Grand Rapids: Eerdmans, 1955), p. 152.

约翰·默里,《救赎的完成和应用》(Grand Rapids: Eerdmans, 1955), p. 152.

20 ibid., p. 155. 同上 p. 155.

21 21 Gerstner, p. 404. 赫斯特纳,404 页。


The outstanding Reformed theologian of the nineteenth century Charles Hodge clearly asserts the true definition of the Reformed doctrine of perseverance:

十九世纪杰出的改革宗神学家查尔斯·霍奇(Charles Hodge)清楚地说明了改革宗对于持守教义的真实定义:

It must be remembered that what the Apostle argues to prove is not merely the certainty of the salvation of those that believe; but their certain perseverance in holiness. Salvation in sin, according to Paul's system, is a contradiction in terms. This perseverance in holiness is secured partly by the inward secret influence of the Spirit, and partly by all the means adapted to secure that end--instructions, admonitions, exhortations, warnings, the means of grace, and the dispensations of his providence.


必须记住的是,使徒们所论证的,不仅仅是说那些相信之人的救恩是确定无疑的 ;而是包括他们必定会在圣洁中持守下去。可以容许人继续犯罪的那种救恩,按照保罗的神学系统,会是一个自相矛盾的术语。这种在圣洁中的持守,部分原因是通过圣灵内在的秘密的影响,部分的则是通过所有那些被用来确保最终结局的手\l "——教导,提醒,劝诫,警告,恩典的手段,以及他的主权的施行22

The various instructions, warnings, and exhortations in the New Testament have as their object continuance in good works and holy living, not just the prevention of apostasy. Robert Dabney, the well-known Reformed Presbyterian theologian who lectured at Union Theological Seminary in Virginia, was equally insistent that the Reformed doctrine of the saints' perseverance was not just a teaching that true saints will not commit apostasy but that they will persevere in a life of good works.

新约中的各种指示,警告和劝诫,它们的目的都是在鼓励信徒要在好的行为和圣洁的生活中持续前行,而不仅仅是用来防止背教的。罗伯特·达布尼(Robert Dabney),著


He begins his discussion with Phil. 1:6 and observes, "We have here the Apostle's plain expression of his belief in the perseverance of the truly regenerate, in a state of repentance,

unto the end."23 For Dabney, the perseverance of the saints is perseverance in holiness.

24 Similarly, Louis Berkhof defines perseverance as "that continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is

continued and brought to completion."25

他通过腓1:6 的经文开始他的讨论并观察到:“在这里我们看到,使徒直白地表达了他\l "对真正重生之人的持守的信念,也就是说他们会持续处在悔改的状态,直到最后。”23\l "对于达布尼来说,圣徒的持守是在圣洁中的坚持24。相似的,路易斯·伯克霍夫(Louis Berkhof)把持守定义为“在信徒中圣灵持续的运行,借此把在信徒心里所开始的神圣恩


22 Charles Hodge, Systematic Theology, 3 vols. (London: James Clarke, n.d.; reprint ed., Grand

Rapids: Eerdmans, 1977), 3:112-13.

Charles Hodge 霍奇,《系统神学》,第三卷。(伦敦:James Clarke, n.d. ;重印版,Grand Rapids: Eerdmans, 1977), 3:112-13)。

23 Dabney, Lectures, p. 688. Dabney,演讲p. 688

24 24 Ibid., p. 692. 同上 p. 692

\l "典的工作,继续下去直至完成。”25

This, of course, closely approximates the Reformed definition of sanctification. It is not just the prevention of apostasy but the growth in holiness Berkhof intends to convey in his doctrine of the saints' perseverance. Like Hodge, he argues against the Arminians' charge of antinomianism by saying:


It is hard to see how a doctrine which assures the believer of a perseverance in holiness can be an incentive for sin. It would seem that the certainty of success in the active striving for sanctification would be the best possible stimulus to ever greater exertion.


很难看到,这也一个保证信徒在圣洁中持守的教义,怎么会被说成是对罪的激励呢。看来,积极争取成圣,以及在这方面有成功的确定性,将是对作出更大的努\l "力的最好的激励啊26

Like the historic creeds, Berkhof is careful to emphasize that perseverance is God's work, not ours. "It is, strictly speaking, not man but God who perseveres." He gives a formal definition of perseverance as follows: 'That continuous operation of the Holy Spirit in the believer, by which the work of divine grace that is begun in the heart, is continued and brought to


就像历史上的信条所说的那样,伯克霍夫也是很小心地强调说,持守是神的工作,而不是我们的。“严格来说,是神而不是人在持守。”他给出的对坚持(坚忍)的正式定义如下:“在信徒里面圣灵持续的运行,借此把在信徒心里所开始的神圣恩典的工作,继\l "续下去直至最终完成。”27

So the doctrine of the saints' perseverance is a guarantee of success in the active striving for sanctification. That is why William Shedd discusses perseverance under the topic of

sanctification in his Dogmatic Theology. 28 It is, in the final analysis, a perseverance in holiness and not just a preventer of apostasy.

所以圣徒的持守(坚忍)的教义,是积极主动地争取成圣的成功保证。这就是为什么威廉·萨德(William Shedd)在他的《教义神学》中,是把坚忍这个教义,放在成圣的

\l "主题下进行讨论的28。归根结底而言,这是指一个在圣洁中的持守,而不仅仅是对叛教的预防。

Conclusion. This brief survey of the various confessions and theologies of the Reformed faith leads to this definition of the Reformed doctrine of perseverance:


守( 坚忍)这个 教义的定义:1. All who have been justified by God's grace will never lose their justification.

25 Louis Berkhof, Systematic 171eology (London: Banner of Truth, 1941), p. 546. Louis Berkhof 伯克霍夫,《系统神学》(伦敦:真理之旗,1941, p. 546

26 26 Ibid., p. 548. 同上 p. 548

27 27 Ibid., p. 546. 同上 p. 546

28 28 William G. T. Shedd, Dogmatic Theology, 3 vols. (New York: Charles Scribner's Sons, 1889;

reprint ed., Minneapolis: Klock and Klock, 1979), p. 557.

William G. T. Shedd 萨德,《教义神学》,三卷。(纽约:Charles Scribner 的儿子,1889;重印版,Minneapolis: Klock and Klock, 1979), p. 557


Instead, they will persevere in a life of good works and holiness to the final hour.


This perseverance is the work of God in which man co-operates.


The amount of good works will vary, but the thrust and direction of the life will always be toward holiness.


When they fall into sin, their fall will only be temporary, and they will always (if they are truly regenerate) come to repentance. As Thiessen put it, they will not "fail to return from

their backsliding in the end.''29


\l "倒中转回来。”29

In describing the adherents of the Reformed doctrine of perseverance, some ambiguity results. Historically, this doctrine grew up in the Puritan tradition, and they called themselves "experimentalists.'' This is because they felt that Christ must be experienced and that, in order to ascertain whether or not one was a Christian, one must perform an experiment.


He must ask, "Have I believed?" and "Are there evidences of works in my life?" If the answer to these questions was yes, he was justified in claiming that he was probably saved. Of course, the final verdict could only be rendered at the end of life when the evidence of final perseverance was compiled. They commonly employed what is called the practical syllogism:


Major Premise: Those who have believed and give evidence of sanctification are saved. 主要的前提:那些已经相信的人,并且提供了成圣方面之证据的人,就是得救了的。

Minor Premise: I have believed and have some evidences.


Conclusion: I am saved. 结论:我得救了。

This approach to assurance is "experimental." The hypothesis "I am saved" is being tested by an experiment. A second distinguishing mark of those within this tradition has been a strong emphasis upon eternal predestination. In addition, these Puritan divines placed unusual emphasis on the doctrines of particular grace and limited atonement, a logical (but not exegetical!) extension of predestination.

29 Jienry Clarence Thiessen, Lectures in Systematic Theology, rev. Vernon D. Doerksen (Grand Rapids: Eerdmans, 1979), p. 294.

Jienry Clarence Thiessen 泰森,《系统神学讲座》,rev. Vernon D. Doerksen (Grand Rapids:

Eerdmans, 1979), p. 294


A helpful label then would include the words "experimental" and "predestination." R. T. Kendall has suggested the label "Experimental Predestinarians," which will be used throughout this book.30

因此,一个比较有用的标签将会是包含“实验”“预定”这两个词。肯德尔(R. T. Kendall\l "提出了“实验预定论者”这个标签,这也正是本书将使用的标签30

The Partaker 参与者

This book will discuss three basic theological approaches to the questions of security and perseverance. While labels often import connotations not shared by those designated, they are nevertheless helpful in distinguishing between positions.


In this book the term "Arminian" refers to those followers of Jacobus Arminius who have held that it is possible for a true Christian to lose his salvation. For them the warning passages (e.g., Heb. 6) refer to regenerate people. The term "Calvinist" will refer to those who feel that one who is born again cannot lose his salvation and will necessarily and inevitably continue in good works until the end of life (the "Experimental Predestinarian").

在这本书中,“阿民念主义者”这一术语指的是那些雅各布·阿民念(Jacobus Arminius

的追随者,他们认为真正的基督徒有可能会失去他的救恩。对他们来说,那些警告性的经文(例如,来 6)是指向已经重生得救的人。“加尔文主义者”这个术语指的是那些

认为一个已经重生的人是不可能失去他的救赎的,并且他们将必然的和不可避免的在好行为中坚持 到生命的最后一刻(“实验预定论者”)。

The warning passages, according to the Experimental Predestinarian, are addressed to unregenerate people who have professed faith in Christ but who do not possess Christ in the heart. The designation for the third position will similarly be derived from a person, although this person is not mentioned by name but by his distinguishing characteristic:


For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end (Heb. 3: 14 NASB).

我们若将起初确实的信心,坚持到底,就在基督里有分了(来 3:14)。

The word "Partaker" will designate the third theological approach to security. The Partaker is one who, like the Calvinist, holds to the eternal security of the Christian but, like the Arminian, believes the warning passages in the New Testament apply to true Christians. The Partaker is the Christian who perseveres in good works to the end of life.



30 30 Kendall, English Calvinism, p. 9. Kendall 肯德尔,英国的加尔文主义,P9


He is the faithful Christian who will reign with Christ in the coming messianic kingdom. He will be one of the servant kings. What is in danger, according to the Partaker, is not a loss of salvation but spiritual impoverishment, severe discipline in time, and a forfeiture of reward, viz., disinheritance in the future.


For the Partaker the carnal Christian is not only a lamentable fact of Christian experience but is explicitly taught in the Bible as well. A comparison and contrast between these three theological positions--the Arminian, the Experimental Predestinarian, and the Partaker--will constitute a major portion of this book.


It will be helpful to state at the outset the precise distinctives of the Partaker doctrine. The Partaker view of eternal security may be summarized as follows:



Those who have been born again will always 31 give some evidence of growth in grace and spiritual interest and commitment. A man who claims he is a Christian and yet never manifests any change at all has no reason to believe he is justified (Mk. 4:5, 16-17).

\l "那些重生得救的人,总是会31表现出其在恩典中成长,属灵的兴趣和委身方面的一些

证据。一个声称自己是基督徒但从来没有表现出任何变化的人,没有理由相信他是已经称义了(可 4:516-17.

The assurance of salvation is found only by looking outward to Christ and not by looking inward to the evidences of regeneration in the life. As the gospel promise and the beauty of the Redeemer are held before the believer's gaze, assurance is the result of such contemplation. The fruits of faith are helpful as secondary confirmations of one's regenerate state, but their absence does not necessarily invalidate a man's salvation. If a believer is looking biblically and dependently to Christ, a lifestyle of sin will be psychologically, spiritually, and biblically impossible (Rom. 6:1, 11; 8:35-39; Heb. 11:1-2). "


31 This is true because (1) at conversion a person has repented, changed his perspective about sin and Christ and is therefore predisposed to allow Christ to change him; (2) he has been flooded with the new motivations toward godliness accompanied by the indwelling of the Holy Spirit; and

(3) the parable of the soil says of the second man there was growth, a kind of fruit. But he may soon after quench the Spirit, walk by means of the flesh, and thus fail to give visible evidences of these initial inner workings. A life of sanctification will not inevitably and necessarily follow justification.



这种默想与仰望的结果。信心所带来的果子,有助于重生状态的二次确认,但是这些果子的缺席,并不一定表示一个人的救恩无效。如果一个信徒是按着圣经、带着依靠之心仰望基督的,那么,继续活出一种罪恶的生活方式,将会是在心理上,属灵上,圣经上都是不可能的事情。(罗6:1118:35-39;来 11:1-2

It is possible for true Christians to fail to persevere in faith and, in remote cases, even to deny the faith altogether (Heb. 10:26, 35). While initial growth is taught in the New Testament, it is possible for a true Christian to lapse into carnality and finish his course walking as a mere man. The automatic unity between justification and sanctification maintained by the Experimental Predestinarians is not taught in Scripture.

3 . 真正的基督徒有可能不持守信仰,在比较极端的情况下,甚至否认信仰(来



The warning passages of the New Testament are intended by the New Testament writers to address regenerate people, not merely professing people, and to express real dangers to the regenerate. The danger, however, is not loss of salvation but severe divine discipline (physical death or worse) in the present time and loss of reward, and even rebuke, at the judgment seat of Christ.



A life of good works is the obligatory outcome of justification but is not the inevitable outcome (Rom. 8:12).



Those whom God has chosen before the foundations of the world and efficaciously called into saving faith and regenerated by His Holy Spirit can never fall away from salvation, but they shall be preserved in a state of salvation to the final hour and be eternally saved. This preservation is guaranteed regardless of the amount of works or lack thereof in the believer's life (Jn. 6:38-40).


之中的,并且藉着圣灵而重生的人,永远都不会失去救恩,而是应该直到生命的最后一刻都会蒙神保守,一直处在救恩的状态中并被永远的拯救。无论在信徒的生活中的行为之数量是多是少,这种的保守都是满有保证的。(约 6:38-40

The motive for godly living is not to be found in either fear of losing salvation (Arminian) or wondering if one is saved (Experimental Predestinarian). Rather, it is to be found, negatively, in the fear of disapproval, and, positively, in gratitude for a salvation already assured and in anticipation of hearing the Master say, "Well done!" The doctrine of eternal rewards usually has a more prominent place in spiritual inspiration toward a life of good works in the Partaker view than in that of the Arminian or Experimental Predestinarian (1 Cor. 9:24-27; 2

Cor. 5:10; Jn. 8).32





(林前 9:24-27;林后 5:10;约 832

A conversation recently held with an articulate exponent of the Experimental Predestinarian position revealed once again how difficult communication can sometimes be. Listening to this well-known theologian describe what he thought to be the position of those called Partakers, it was evident how thoroughly our biases and theological background can hinder our abilities to understand one another.


很明显地表明,我们的偏见和神学背景是如何彻底地阻碍了我们彼此了解的能力。 We were discussing saving faith. In this scholar's frame of reference there were only two

possibilities regarding faith--it was either mere intellectual assent or personal commitment. That there was a third possibility, reliance and inner conviction, did not seem to occur to him.


Furthermore, if you did not hold to his view that faith was commitment, this, in his thinking, meant that you believed all that was necessary for salvation was that you pray a prayer or intellectually accept some facts. In addition, this meant that you actively taught that there were two optional classes of Christians, carnal or spiritual, and that it was all right to be either one!



For those who may assume that this is either the direct teaching or the logical implication of the Partaker position, please withhold judgment until you have finished these pages!


Like our Experimental Predestinarian friends, we would have serious doubts about the salvation of a man who claims he is a Christian and gives little or no evidence of it in his life. We would not give assurance of salvation to such an individual. We, too, are concerned about those who seem to think they can pray a prayer and live indifferently to Christ's claims and yet maintain the fiction that they will go to heaven anyway.


There is no question that there seems to be a general lack of vitality in many parts of the Western church today. Whether or not many who profess Christ are truly regenerate, none

32 John MacArthur, for example, has only one sentence devoted to the subject in his entire book on discipleship, p. 145.

例如,John MacArthur 麦克阿瑟在他的关于门徒训练的整本书中,只有一句话是用于该主题的,


can say with certainty. However, we can all agree that the problem of spiritual lethargy, lukewarm Christians, and even carnality is widespread and must be addressed.


It may be that a major cause of this difficulty is that we have not challenged our congregations with the sobering realities of our glorious future. It is mankind's destiny to "rule and have dominion," and that destiny has yet to be fulfilled. However, if the Partaker view of perseverance is right, only those Christians who persevere in a life of good works will have a share in this future glory.


For the unfaithful Christian there will be shame and profound regret when he stands before the Lord at the judgment seat of Christ. In the Experimental Predestinarian view, all who are Christians will be rewarded, and some more than others. Thus, they have created a version of Christianity where complete commitment is optional and not necessary.


All that can be lost is a higher degree of blessedness, but all will be blessed. Could it be that this happy ending has lulled many into thinking they can continue their lukewarmness with no eternal consequences to pay? To answer this question, we must consider some foundational thoughts. It appears that some interpretive principles are at the root of much of the controversy between the Calvinist and the Arminian.






A Study of Eternal Security


the Final Significance

of Man






by Joseph C. Dillow, Ph.D.




Paniym Group, Inc.


4670 Limestone Road


Monument, CO 80132




Copyright © 2011 版权 by

Joseph C. Dillow


Unless otherwise indicated, all Scripture quotations in this book are from The Holy Bible: The New International Version,© 1973, 1978, 1984 by the International Bible Society.


新国际版,© 1973, 1978, 1984

Used by permission of Zondervan Publishing House. All rights reserved.




Additional Scriptural quotations are from The New King James Version. Copyright© 1979, 1980, 1982 by Thomas Nelson, Inc. and from the New American Standard Bible,© 1960, 1962, 1963, 1968, 1971, 1972, 1973, and 1977 by the Lockman Foundation, and are used by permission.


其他经文引用自 Thomas Nelson 公司版权所有的新英王钦定版© 1979, 1980, 1982。以及


Lockman 基金会版权所有的新美国标准版圣经,© 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1977,承蒙批准使用。


All emphases in quoted material are the writer's unless otherwise noted.





Library of Congress Cataloging in Publication Data Dillow, Joseph C.


The Reign of the Servant Kings Includes bibliography and indexes (scripture and subject)


《仆人君王的统治》在国会图书馆的编目中,包括参考书目和索引(经文和主题)。 I. Theology, doctrinal 神学,教义方面的


2. Eternal Security, Perseverance, Rewards 永恒的安全,忍耐,奖赏 I. Title. 标题


II. Title: A Study of Eternal Security and the Final Significance of Man




First Edition: Schoettle Publishing Company, 1981


初版:Schoettle 舒阿拓出版公司,1981


This Edition: Paniym Group, Inc, 20 I I


此版: Paniym 集团公司,2011


国际标准书号 ISBN 978-0-615-41412-6








Preface 前言


Abbreviations 缩写


Acknowledgment 致谢






Grace under Fire 火焰之下的恩典


The Abuse of Grace 恩典的滥用


The Theology of the Reformers 改教家们的神学


The Answer to Carnality 对属肉体之情况的回答


Front Loading the Gospel 前端装载福音


Back Loading the Gospel 后端装载福音


The Eternal Security of the Saints 圣徒的永恒保障


The Experimental Predestinarian 实验性的预定论者


The Partaker 参与者




Theological Exegesis 神学释经


Illegitimate Totality Transfer 非法的全体转变


Theological Science 神学上的科学




The Old Testament Concept of Inheritance 旧约圣经当中有关继承产业的概念 An Inheritance Was a ''Possession" 继承的产业是一个“财产”


An Inheritance Could Be Merited and Lost 继承的产业可以是理所当得的也可能会失去 Two Kinds of Inheritance Are Promised 两种被应许的继业


God Is Our Inheritance 神是我们继承的产业


An Added Blessing to the Saved 得救者所获得的附加的祝福


The Inheritance and Heaven--New Testament Parallels? 继承的产业和天堂——新约圣经的



The Inheritance--Promises and Conditions 继承的产业——应许与条件 Conclusion 总结






An Inheritance Is a Possession 继承的产业是一份财产


The Inheritance Is Meritorious Ownership of the Kingdom 继承的产业是对于神国度的按照




An Inheritance Can Be Forfeited 继承的产业是可以被没收的 Inheriting the Kingdom 继承而得的神的国度


The Inheritance in Hebrews 希伯来书中继承的产业


The Inheritance The Rights of the Firstborn 继承的产业:头生者的权利 Two Kinds of Inheritance 两种继承的产业


The Inheritance and Canaan in Galatians 加拉太书中的继业和迦南 Conclusion 结论




The Rest of God 神的安息


The Rest Is the Land of Canaan 安息是指迦南地


The Rest Is Our Finished Work 安息是指我们已经完成的工作 The Partakers 参与者们


Entering into Rest (Heb. 4:1-11) 进入安息(来 4:1-11


The Warning (4:1-2) 警告(4:1-2)


The Present Existence of the Rest (4:3-7) 现存的安息(4:3-7)


No Final Rest under Joshua (4:6-9) 在约书亚时代并没有最终的安息(4:6-9)


How the Rest Is Obtained (4:10-11) 如何获得这个安息(4:10-11)


Conclusion 结论




Usage outside the New Testament 在新约圣经之外的使用情况 Usage in Secular Greek 在世俗的希腊人中的使用情况 Usage in the Old Testament 在旧约圣经中的使用情况


Usage in the New Testament 在新约圣经中的使用情况 Salvation of the Troubled 陷入困境者的救赎 Salvation of a Life 一个生命的救赎


Salvation of a Wife 某位妻子的救赎


Salvation of a Christian Leader 某位基督教领袖的救赎


Reigning with Christ in the Kingdom 在神国度中与基督一起作王掌权 Salvation in the Book of Hebrews 在希伯来书中提到的救赎


Conclusion 结论






Given Freely as a Gift 如礼物一般被白白的授予


Earned as a Reward 作为奖赏被人赚得


Conclusion 结论




The Greater Righteousness 那更伟大的义


Both Are Part of the New Covenant 两者都属于新的约(New Covenant)的一部分 A Disciple Does the Will of God 一位遵行神旨意的门徒 The Tests of 1 John 约翰一书的几个检验


The Readers of 1 John 约翰一书的读者


The Gnostic Heresy 诺斯底主义的异端


The Purpose of the Epistle 这封书信的目的


The Tests of Fellowship with God 与神的关系的几个检验 The Mark of the Beast 野兽的标记




The New Creation 新的创造


The Christian Cannot Live in Sin 基督徒不能继续活在罪中 Dead to Sin 向罪死


Sin Will Not Have Dominion 罪不能够掌权


Slaves of Righteousness 做义的奴仆


Faith without Works Is Dead 没有行为的信心是死的 What Is Dead Faith? 什么是死的信心?


Salvation Is NOT by "Faith Alone" 得救并不是“单靠信心”


By Their Fruits You Shall Know Them 通过他们所结的果子,你就可以认出他们 Only Believers Go to Heaven 只有信徒才可以去天堂 The Implied "All" 暗示的“所有人”


Christians Have Crucified the Flesh 基督徒已经把肉体钉了十字架 He Who Began a Good Work 那位开始这个善工的


A Note on "that faith" in James 2:14 雅各书 2:14 节中关于“那种信心”的注释




The New Testament Warnings 新约圣经的一些警告


The Reformed View of the Warnings 对于这些警告的改革宗的观点


They Are a Means of Securing Perseverance 它们只是促成信徒坚忍的手段 They Apply Only to Professing Christians 它们只适用于挂名的基督徒


Conclusion: Why Are the Warnings Given? 结论:为什么我们被给予这些警告?






John Calvin (1509-1564) 约翰·加尔文(1509-1564)


Saving Faith 得救的信心


The Basis of Assurance 确据的基础


Calvin's Doctrine of Temporary Faith 加尔文关于暂时的信心的教义


Theodore Beza (1519-1605) 西奥多·比萨 (Theodore Beza 1519-1605)


William Perkins (1558-1602) 威廉·帕金斯 (William Perkins 1558-1602)


Jacobus Arminius (1559-1609) 雅各布·阿米纽斯 (Jacobus Arminius1559-1609)


The Westminster Assembly Theology 威斯敏斯特议会的神学


Conclusion 结论




Faith 信心


The Definition of Faith 信心的定义


The Role of the Will in Faith 在信心中意志的角色


Faith and Knowledge 信心与知识


Faith and Profession 信心与宣告(认信)


Faith and Assurance 信心与确据


Robert Dabney and the Assurance of Faith 罗伯特·达布尼(Robert Dabney)与信心的确据 Assurance Is of the Essence of Faith 确据是信心的本质内容




The Scriptural Admonitions 圣经的告诫


Hebrews 6:11 6:11


2Peter1:10 彼后 1:10


2 Corinthians 13:5 林后 13:5


1 Corinthians 11:28-32 林前 11:28-32 Conclusion 结论


Obtaining Assurance 获得确据




Spiritual Dullness 灵里的迟钝


Biblical Illustrations Contradicting Perseverance 与信徒之坚忍相矛盾的圣经例证


Jacob's Sons 雅各的儿子们


Saul 扫罗


Solomon 所罗门


Lot 罗得




Amaziah 亚玛谢


Uzziah 乌西雅


Fall of a Righteous Man 义人的跌倒


1 Corinthians 5 林前 5


1 Corinthians 8 林前 8


Galatians 加拉太书


John 2:23 2:23


John 12:42 12:42


Christians Who Have No Part with Christ 与基督无份的基督徒们


Simon Magus 西蒙·马格斯


Christians Who Sleep 沉睡的基督徒


2Corinthians12:21-13:5 林后 12:21-13:5


Conclusion 结论




New Testament Illustrations of Apostasy 新约圣经关于叛教的说明 Apostasy of Hymenaeus and Alexander 许米乃和亚历山大的叛教 Apostasy in Hebrews 希伯来书中的叛教


Apostasy in Galatians 加拉太书中的叛教


Apostasy in the Last Days 最后的日子中的叛教


Denial of the Faith 抛弃了信心


Apostasy of Widows 寡妇们的叛教


Apostasy Due to Gnostic Deception 由于诺斯底的欺骗而导致的叛教 Apostasy of Demas and Others 底马和其他人的叛教 Conclusion 结论


Spiritual Consequences 属灵的后果


Divine Discipline 神的管教


The Sin unto Death 致于死的罪


Millennial Disinheritance 千禧年国中的丧失产业 Confession 悔改


Conclusion 结论


16. LIFE IN THE SPIRIT 在圣灵中的生命


Freedom from Sin's Power (8:1-7) 从罪的力量下得自由(8:1-7)


The Two Walks (8:1-4) 两种行事(8:1-4)


The Two Minds (8:5-7) 两种思想(8:5-7)


Freedom from Sin's Sphere (8:8-11) 从罪的领域下得自由(8:8-11)


In the Flesh (8:8) 在血肉中(8:8)




In the Spirit (8:9-11) 在灵里面(8:9-11)


Freedom to Really Live (8:12-17) 真正地活着的自由(8:12-17)


The Two Obligations (8:12-13) 两个义务(8:12-13)


The Two Sons (8:14-15) 两个儿子(8:14-15)


The Two Heirships (8:16-17) 两个继承权(8:16-17)


Our Final Assurance (8:18-30)我们最终的确据(8:18-30)


Conclusion 结论




Matthew 5:13 5:13


Matthew 7:16-19 7:16-19


Matthew 18:21-35 18:21-35


Matthew 24:13 24:13


Matthew 24:45-51 24:45-51


Matthew 25:1-13 25:1-13


Luke 8: 11-15 8: 11-15


John 8:51 8:51


John 13:8 13:8


John 15 15


The Meaning of ''in Me" “在我里面”的意思


The Meaning of “Abide”“遵守,住在”的意思


The Analogy of the Vine and the Branches 葡萄树和枝子的比喻


Conclusion 结论


John 17:12 17:12




Romans 6:15-23 6:15-23


Romans 11:22 11:22


1Corinthians3:16-17 林前 3:16-17


1 Corinthians 8:11 林前 8:11


1 Corinthians 15:1-2 林前 15:1-2 Galatians 5:4 5:4 Colossians 1:23 西1:23


2 Timothy 2: 12 提后 2:12




Hebrews 6:4-12 6:4-12




The Exhortation (6:1-3)劝勉(6:1-3)


The Warning (6:4-6) 警告(6:4-6)


The Thorn-Infested Ground (6:7-8) 长满荆棘的地(6:7-8)


Consolation and Encouragement (6:9-12) 安慰与鼓励(6:9-12)


Conclusion 结论




Hebrews 3:1-6 3:1-6


Hebrews 10 10


The Regenerate Nature of the Readers 读者们的重生属性


The Consequences of Willful Sin (10:26-27) 故意犯罪的后果(10:26-27) The More Severe Punishment (10:28-29) 更加严厉的惩罚(10:28-29) The Consequences of Willful Sin (10:30-31) 故意犯罪的后果(10:30-31) Exhortation to Persevere (10:32-39) 勉励人们要忍耐到底(10:32-39) Conclusion 结论


2 Peter 2:20-21 彼后 2:20-21 Revelation 3:5 3:5


The Overcomers 那些得胜者


The Identity of the Overcomers 得胜者的身份


Only Faithful Christians Are Overcomers 只有忠心的基督徒才是得胜者 The Overcomer in Revelation 3:5 3:5 中的得胜者


Revelation 22:18-19 22:18-19




Depends upon God the Father 取决于天父上帝 Upon His Sovereign Purpose 取决于他主权的目的 Upon His Infinite Power 取决于他无限的权能


Upon His "Much More" Love 取决于他“多而有余”的爱


Upon His Answer to the Prayer of His Son 取决于他对他儿子的祷告的回应 Depends upon God the Son 取决于圣子神


Upon His Substitutionary Death 依靠他替代性的死亡 Upon His Substitutionary Life 依靠他替代性的生命


Upon His Present Session 依靠他现今的坐在天上Depends upon God the Holy Spirit 取决




Upon His Ministry of Regeneration 依靠他使人重生的事工


Upon His Baptizing Ministry 依靠他施洗的事工


Upon His Sealing Ministry 依靠他给人印记的事工


Conclusion 结论






The Judgment Seat 审判台


The Criteria of Judgment 审判的标准


Our Deeds 我们的行为


Our Faithfulness 我们的忠心程度


Our Words 我们的言语


Rewards and Merit 奖赏和功绩


Faithful Work Is Our Duty 忠心的工作是我们的责任


Rewards Are Dispensed on the Basis of Grace 奖赏是在恩典的基础上进行分配的 The Duration of the Remorse 悔恨所持续的时间




The Experimental Predestinarian Solution 实验性预定论的解决方案 The Dispensational Solution 时代论的解决方案 The Partaker Solution 参与者的解决方案


The Intent of the Atonement 赎罪的意图


Two Kinds of Relationship with God 与神的两种关系 Practical Concerns 实际层面的考虑


Conclusion 结论




Participation at the Wedding Banquet 出席那一场婚宴


The Prize to the Overcomer 得胜者的奖励


A Special Class of Resurrection 一个特殊级别的复活


Reigning with Christ 与基督一起施行统治


The Extent of the Kingdom 神国度的范围


Co-regency with the King 与大君王一同摄政


Conditions for Greatness 成为伟大人物的条件


Treasures in Heaven 天堂里的财宝


The Content of the Treasure 财宝的内容


Conditions for Obtaining Treasure 获得财宝的条件


Praise and Honor from Christ 从基督而来的夸奖和荣耀


General Honor: Verbal Praise 一般的荣耀:口头的夸奖


Specific Honors: Crowns 特殊的荣耀:冠冕


Conclusion 结论






The Company of the Metochoi 梅托可衣(Metochoi)的同伴


Spiritual Motivation 属灵的动力


The Motivation of Joint-Rulership 与基督一同治理的动力


A Mercenary Motive? 一个雇佣兵的动机?


Performance and Unconditional Acceptance 行为表现和无条件的接受


The Purpose of the Messianic Kingdom 弥赛亚国度的目的


Security and Significance 安全保障和价值


Differences in Eternity Future 在永恒未来当中的区别对待


Final Accountability 最终的问责制


Conclusion 结论














It became apparent at the Synod of Dort in 1618 that the Calvinists and the Arminians had reached a stalemate concerning the doctrine of salvation which was destined to last for centuries.


1618 年的多特会议上趋于明显的是,加尔文主义者和阿民念主义者在有关救恩的教义上已经遇到了注定要持续数个世纪的僵局。


The Arminians, in their exegetical approach to certain problem passages, viewed the loss of a believer's salvation as a real possibility for those who fail in a consistent walk with Jesus Christ.




On the other hand, the Calvinist with a consistent biblical theology maintained that believers in Jesus Christ could never lose their eternal salvation.




For almost four centuries there has been a breech between these two major systems of theology.



It may very well be that in both systems, Calvinism and Arminianism, there has been a reductionistic error committed in understanding the meaning of salvation.




Each of these theological systems appears to have defined the term salvation narrower than God intended by emphasizing one aspect of salvation at the expense of another.




The concept and meaning of salvation in the Scriptures is multidimensional.



For example, when we look at salvation with respect to deliverance from sin, there is a past aspect--justification, deliverance from the penalty of sin, and a present aspect--sanctification, deliverance from the power of sin, and a future aspect--glorification, deliverance from the presence of sin.




There are many works today explaining in great detail the doctrine of justification salvation. 今天有很多作品,非常详细地解释了称义这个层面的救恩的教义。

There are a lesser number of works seeking satisfactory explanations of the doctrine of sanctification salvation.



There are almost no works in our generation explaining the doctrine of glorification salvation.




This area of study has remained a virtual vacuum. 这个领域的研究一直是处于真空状态。 Yet it seems that in expanding the implications of the doctrine of glorification salvation and




the judgment seat of Christ there is an accurate biblical solution for this four hundred-year debate between the Calvinist and the Arminian.




Although a believer can never lose his justification salvation, there are dimensions of glorification salvation that may be lost or gained if we take seriously passages such as Romans 14:10, 1 Corinthians 3:15, 2 Corinthians 5:10, and 2 John 7-8.


虽然信徒永远不会失去称义层面的救恩,但如果我们重视某些经文,比如罗马书 14:10,哥林多前书 3:15,哥林多后书 5:10 和约翰二书 7-8 节,那么我们就会明白,在得荣耀的救恩层面,是可以丢失或获得某些东西的。


The danger of loss is real and to be taken with appropriate fear and reverence in light of the eternal implications.




The opportunity of reward, on the other hand, with its glories of ruling and reigning with Jesus Christ in His coming Kingdom, are presented in the Scriptures as a great motivation for holy living in the present.




It is precisely at this point that Joseph Dillow has performed a monumental service to the Body of Christ.


The Reign of the Servant Kings may just be the solution to the debate between the two major systems of theology which have dominated church history for four centuries.



I have personally studied through this manuscript several times and found myself most enthusiastic with Dr. Dillow's exegetical clarity and consistent biblical theology.




His contribution to the disciplines of soteriology and eschatology are to be applauded. 他对于救恩论和末世论神学的贡献实在是值得赞扬。

I heartily commend this study to you for gaining growth in accurately understanding your position, practice, and place with Jesus Christ, both now and in His coming kingdom rule.



God has spoken and He does not stutter. 上帝已经说话了,他并没有含糊其辞。 Therefore, we need to be diligent in our study to come to a clearer meaning of what God meant by what He has spoken in His Scriptures.




厄尔·拉德马可博士(Earl D. Radmacher, Th.D.




Western Seminary Phoenix 凤凰城西部神学院


Scottsdale, Arizona 亚利桑那州


January 1992 1992 1


Preface 前言


There are few issues which are as capable of raising the temperature of theological discussion as the issue of whether or not the saints will necessarily persevere in holiness.




The Westminster Confession ( 1647) has taught us that true faith inevitably results in a holy life and that justification and sanctification are always united.


威斯敏斯特信条(1647 年)告诉我们,真正的信仰不可避免地会导致圣洁的生活,并且,称义和成圣总是联合在一起的。


Indeed, the magnificent Reformed tradition, which has contributed in no small way to the growth and expansion of the church since the Reformation, has had perseverance in holiness as one of its central tenets.




It is also well known that the Remonstrants (1610) rejected that point of Calvinism and went to another extreme--conditional security.


同样众所周知的是,阿米念的信徒(荷兰抗辩派,Remonstrants 1610 年)拒绝



Both were struggling with the relation between faith and works.



What do we make of a man who claims to have placed his trust in Jesus Christ but whose present life-style is a complete contradiction of the faith he once acknowledged?



The Westminster divines had the ready answer that he was never a Christian to begin with, because the ultimate test of the reality of faith is the perseverance in the faith.



The Remonstrants, on the other hand, speaking from the Arrninian tradition, viewed the matter differently.




To them, while it was possible that the man was never truly born again to begin with, it was also possible that he was genuinely born again but, due to his falling into sin or unbelief, lost his justification.



经真正重生了,但由于后来陷入罪恶或转为不信,而失去了他的称义。 A large portion of Christendom has accepted variations of the Arminian view.








We may note that the Roman Catholic Church has long held to these ideas and so has the Wesleyan tradition, in some form or another.




In view of the fact that God has given to the church the gift of teaching, we must not easily dismiss this vast body of exegetical literature simply because it disagrees with the Reformed tradition or with our own personal exegetical conclusions.




To do so is to cut ourselves off from the expression of the gift of teaching in the church of Christ for the past two thousand years.




Part of the problem may be that the disputants on the question of perseverance in holiness perceived only two interpretive options when confronted with the many passages which seem to indicate that there is something conditional in the believer's ultimate destiny.






The warning passages in Hebrews, for example, have entered prominently into the debate. 例如,希伯来书中的警告经文,已经很突出地参与到人们的辩论当中。

As might be expected, the exegetical literature, in general, has divided along two lines: either these warnings apply to those who merely professed faith and subsequently fell away from a profession, thus proving that they never "possessed" faith to begin with, or they apply to true Christians who, through the sin of unbelief, forfeited their justification.




Is there a third option?



ls there an interpretive stance which can be completely faithful to the text and at the same time draws upon the exegetical contributions which the Holy Spirit has made to the church through the able, scholarly work of men from both traditions?




Is there a view of these warnings and others in the New Testament which maintains, with the Calvinist tradition, that justification can never be forfeited and at the same time, allows, with the Wesleyans, that justification and sanctification are not inextricably united and that there is indeed something conditional in the believer's ultimate destiny?




The answer to that question is yes.



In the pages to follow, I will attempt to chart a middle road between the traditional





Reformed approach and that of the Arminian.





I accept the Reformed position that those who are truly born again can never lose their salvation.



But I also accept the Arminian position that the warning passages of the New Testament ( e.


g., Heb. 6) are directed to true Christians, not merely professing Christians.



6 章)是针对真正的基督徒的,而不是仅仅针对宣称自己是基督徒的人。

There is a real danger here.



However, contrary to the Arminian, the danger is not loss of heaven but loss of our reward there and severe divine discipline in time.




The issue of whether or not the saints will necessarily persevere and whether or not true faith is indestructible is a complex interpretive issue involving numerous passages in the New Testament, indeed one's whole system of theology as well.




问题,其将会涉及新约圣经中的许多段落,实际上,会涉及到人们整个的神学系统。 Because of this, the following discussion will take us into many different areas of biblical


theology. 因为如此,接下来的讨论将会带我们进入许多的不同领域的圣经神学当中。 An entire view of the Christian life is under consideration in the following chapters.


One final note. Throughout this book I refer to the merit which the believer can obtain by means of his good works.




In the theology texts, merit is often used in two different senses.



It is either construed as a strict legal relation in which the believer by his works places God in his debt or as a more general term for the notion that God rewards us according to our works but not because of them.




Unless stated otherwise, it is the latter sense which is always intended.



God is not obligated to reward us at all. That He chooses to do this, and that in accordance with a general correspondence to our faithfulness, is an act of pure grace, not of debt.




约瑟·迪楼(Joseph C. Dillow


奥地利的维也纳,Vienna, Austria






1992 1 15 January 1992








































































Scripture Versions 经文版本




The Septuagint Version, With Apocrypha - Greek and English. London: Samuel Bagster & Sons, 1851; reprint ed., Grand Rapids: Zondervan, 1978. (The Septuagint is the Greek translation of the Old Testament, completed around 200 B.C.)


七十士译本,包括次经- 希腊语和英语。 伦敦:塞缪尔·巴格斯特及其儿子,1851 ;


印版,大瀑布城:Zondervan1978 年(七十士译本是旧约的希腊语译文,完成于约公


元前 200 年)



New American Standard Bible. La Habra, Calif.: Lockman Foundation, 1971.





New International Version. Grand Rapids: Zondervan, 1978.





Holy Bible, New King James Version. Nashville: Nelson, 1982.




Reference Works 参考作品



Arndt, William F., and Gingrich, F. Wilbur. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 1957.


ArndtWilliam F. GingrichF. Wilbur。 新约和其他早期基督教文学的希腊语 - 英语词


典。 芝加哥:芝加哥大学出版社,1957 年。



Abbott-Smith, G. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark,




Abbott-Smith, G. A 新约圣经希腊词典手册。 爱丁堡:T.T. Clark1937 BOB


Brown, Francis; Driver, S. R.; and Briggs, Charles A. Hebrew and English Lexicon of the Old Testament. London: Oxford University Press, 1966.


Brown, Francis; Driver, S. R. ; and Briggs, Charles A.旧约圣经的希伯来语和英文词典。   





Dana, H. E., and Mantey, Julius R. A Manual Grammar of the Greek New Testament. New York: MacMillan, 1955.


Dana, H. E., and Mantey, Julius R. 新约圣经的希腊语语法手册。           纽约:麦克米兰,1955




Dictionary of New Testament Theology. Edited by Colin Brown. 3 vols. Grand Rapids:


Zondervan, 1975-78.


新约圣经神学字典。由 Colin Brown 编辑。3 大急流城:Zondervan1975-78 ISBE






International Standard Bible Encyclopedia. Edited by James Orr. 5 vols. Grand Rapids:


Eerdmans, 1929.


国际标准圣经百科全书。 由 James Orr 编辑 5 大急流:Eerdmans1929 LS


Liddell, Henry George, and Scott, Robert. A Greek-English Lexicon. 1907; reprint ed., revised and augmented by Henry Stuart Jones and Robert McKenzie. Oxford: Clarendon Press, 1968.

Liddell, Henry George, and Scott, Robert. 希腊语 - 英语词典。 1907 年; 重印版,由


Henry Stuart Jones Robert McKenzie 修改和扩充。 牛津:克拉伦登出版社,1968




Moulton. James Hope, and Milligan, George. The Vocabulary of the Greek Testament. One-vol. ed., 1930; reprint ed., Grand Rapids: Eerdmans, 1974.


Moulton. James Hope, and Milligan, George. 希腊语圣经词汇手册。一卷 1930 ;重印版





International Standard Bible Encyclopedia. Rev. ed. Edited by Geoffrey W. Bromiley. 4 vols.


Grand Rapids: Eerdmans, 1980-88.


国际标准圣经百科全书。     修订版 由Geoffrey W.Bromiley 编辑。 4 卷 大急流城:



Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated by Geoffrey W. Bromiley. Index compiled by Ronald E. Pitkin. 10 vols. Grand Rapids: Zondervan, 1964-76.


新约神学词典。     Gerhard Kittel Gerhard Friedrich 编辑。 翻译者:Geoffrey W.


Bromiley 索引由罗纳德·皮特金汇编。 10 大急流城:Zondervan1964-76



Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Friedrich. Translated and abridged in one volume by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1985.


新约神学词典。 由 Gerhard Kittel Gerhard Friedrich 编辑。 由 Geoffrey W. Bromiley


译和删节。 大急流城:Eerdmans1985



Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L Archer, Jr., and Bruce K. Waltke. 2 vols. Chicago: Moody Press, 1980.


旧约的神学词汇书。 由 R.Laird HarrisGleason L ArcherJr. Bruce K. Waltke 编辑。 2


芝加哥:穆迪出版社,1980 年。



Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. 5 vols. Grand Rapids: Zondervan, 1976.


桑德凡绘画百 科全书圣经。               Merrill C. Tenney 编辑 。 5 卷 大急流城 :




Commentaries 注释书



The Bible Knowledge Commentary. Edited by John F. Walvoord and Roy Zuck. 2 vols.


Wheaton, IL: Victor, 1983.


圣经知识注释系列。   John F. Walvoord Roy Zuck 编辑。 2 WheatonIL








Expositor's Greek Testament. Edited by W. Robertson Nicoll. 5 vols. Reprint ed., Grand Rapids: Eerdmans, 1967.


释经者的希腊语圣经。           编辑:W. Robertson Nicoll 5 卷 重印版,大急流城:





Lange, John Peter. Lange's Commentary on the Holy Scriptures. Translated and edited by Philip Schaff. 12 double vols. 1868-70; reprint ed., Grand Rapids: Zondervan, 1960.

Lange, John Peter. 朗格对圣经的评论。 Philip Schaff 翻译和编辑,双册的 12 1868-70;





Bruce, F. F., gen. ed., The New International Commentary on the New Testament. 15 vols. to date. Grand Rapids: Eerdmans, 1959--.


Bruce, F. F., gen. ed. ,新约的新国际注释                15 卷 至今 。 大急流城 :





Tasker, R. V. G., gen. ed. The Tyndale New Testament Commentaries. 20 vols. London:


Tyndale, 1957-65.


Tasker, R. V. G., gen. ed.丁道尔新约注释。 20 卷,伦敦:丁道尔,1957-65


Journals 期刊


BibSac Bibliotheca Sacra 《圣书馆》


GTJ Grace Theolcgical Journal 恩典神学杂志


JBL Journal of Biblical Literature 圣经文学杂志


JETS Journal of the Evangelical Theological Society 福音派神学学会杂志 JGES Journal of the Grace Evangelical Society 恩典福音派学会杂志


Other 其他



The Creeds of Christendom. 6th ed. Edited by Philip Schaff. 3 vols. 1876; reprint ed. of Harper and Row 1931 ed., Grand Rapids: Baker, 1985.


基督教界的信条。 第六版 由 Philip Schaff 编辑,3 1876 年; Harper and Row 1931 编辑的重印版。大急流市:Baker1985






















In 1973 the writer was given a set of tapes by Zane Hodges on the book of Hebrews.


1973 年,赞恩·霍奇斯(Zane Hodges,前达拉斯神学院新约教授)给了作者一套有关希伯来书的录音。


Those lectures resulted in a change of perspective on that book and ultimately to a different way of looking at the New Testament.




I would like to thank Professor Hodges for the profound impact he has had on my understanding of the doctrines of eternal security and rewards.




I would like to express appreciation to Wendall Hollis for his faithful assistance in editing this manuscript.

我要感谢 Wendall Hollis 在编辑本书手稿方面的忠实帮助。

His contribution in helping me to think clearly and critically about the issues involved has been a significant aspect of this project.




Also, special thanks to my secretary, Leslie Smith, for her many hours of proofreading and typing and her many helpful suggestions. Any errors which remain are, of course, my own responsibility.


此外,特别感谢我的秘书 Leslie Smith,她那许多个小时的校对和打字以及许多有用的建议。书中留下的任何的错误,当然都是我自己的责任。



































Prologue 序幕


Shrouded in darkness, the early earth lumbered silently through the heavens.



Its aimless journey had already consumed aeons of cosmic time.




It was before ... the Beginning1. No one could have guessed that this planet would one day become the moral center of the cosmic conflict of the ages.




A universal tragedy had occurred.




The Morning Star, known as Lucifer2 God's perfect one, full of wisdom and beauty3


the angelic being whom God had appointed as ruler over the ancient cosmos4 ... had fallen.





1      1 the writer is assuming a widely held view that Gen. 1:1 refers not to the absolute but to a relative beginning.


作者所设想的是,那个被广泛接受的观点,即创1:1 所指的不是绝对的,而是相对的开始。 The entire known universe, including the sun and stars and atmosphere, etc., came into existence out

of nothing in Gen. 1:1ff.


整个我们已知的宇宙,包括太阳,星星和大气等,都是从创 1:1 那里,按照接下来的经文之记录,从无到有的被创造出来的。

The earth itself, however, apparently already existed at this time.



The angels were created and some of them fell in the pre-Gen. 1:1 universe.


天使们被创造,而且其中一部分堕落了,都是发生在创1:1 之前的宇宙中。

When God begins His creative work, the earth is already in a judged condition.


当神开始他的创造工作时(正如创世记一章所记载的),地球已经处于一个被审判之后的状态。 This is not to be confused with the "gap theory" which teaches a gap between Gen. 1:1 and 1:2.


Rather, the gap is between the original creation in eternity past (Jn. 1:1-2) and the re-creation of Gen. 1:1 which occurred about six thousand to twelve thousand years ago.


这不能与“间隙说 gap theory ”的理论混为一谈,间隙说认为,在创1:1 与创 1:2 之间,有一段时间的间隔。相反的,这个时间间隔,是在整个过去的、原初的创造(约 1:1-2)和发生于大


约六千到一万两千年前的创1:1 的再创造之间的。

ln the pre-Gen. 1:1 universe an entirely different set of natural laws prevailed.


在创1:1 之前的宇宙中,是一套完全不同的自然法则在运作的。

It is not germane to the purpose of this book nor does the book's central thesis depend upon this view. For this reason the writer will not defend it here.




The interested reader is referred to Bruce Waltke, Creation and Chaos (Portland: Western Conservative Baptist Seminary Press, 1974). pp. 31-36.


有兴趣的读者可以参考 Bruce Waltke,《创造和混乱》(Creation and Chaos,波特兰:西方保守派浸信会神学院出版社,1974 年),pp. 31-36







The prophet Ezekiel paints a picture of divine grief in his woeful description of this betrayal (Ezek. 28:11-19).




Lucifer had been given everything. Yet he became proud5.路西法被赋予了所有的一切但他却开始变得骄傲5


He concluded that God's gifts were more important than the giver, that dependence upon God and obedience to His revealed will were not necessary.



He became the Satan, God's adversary6.




He was cast to the earth, and the earth was judged7.




At that time the earth, from which he ruled and upon which he lived8, became without form and void (Gen. 1:1-2).


As the angels looked on, the Lord declared:


在那个时候,他由此发出统治的、以及居住的地球8,就变得没有形状和空洞(空虚混沌,创 1:1-2)。




We shall give this rebellion a thorough trial. We shall permit it to run full course.



The universe shall see what a creature, even the greatest can do apart from God.





We shall set up an experiment, and permit the universe of creatures to watch it, during this brief interlude between eternity past and eternity future called “time”.





In it the spirit of independence shall be allowed to expand to the utmost.



And the wreck and the ruin which shall result will demonstrate to the universe, and forever, that there is no life, no joy, no peace, apart from a complete dependence upon


2      2 Isa. 14:12-17. 14:12-17


3   3 Ezek. 28:12. 28:12


4   4 Ezek. 28:14. 28:14


5   5 Ezek. 28:17; 1Tim.3:6. 28:17;提前 3:6


6 6 The word "Satan" means "adversary." “撒旦”这个词的意思就是“对手”。 7 7 Ezek. 28:17. 28:17


8   8 Ezek. 28:13. 28:13





the Most High God, possessor of heaven and earth. 9




The Lord of Hosts could have destroyed this rebel immediately.




He could have answered this challenge with raw power. 他本来可以用自己原始的力量来回



The Satan has said that pride and independence were acceptable. But instead, Yahweh brought into existence a plan which would forever answer this satanic alternative--a plan which would involve God Himself° in a moral demonstration of His love and grace.


撒旦已经说了,骄傲和独立是可以接受的。但是,耶和华却带来了一个可以永远回复撒旦的这个选择的计划 —— 这个计划将使神自己被牵连进来,而且在道德层面展现出他的爱与恩典。


The King Himself would one day demonstrate the superiority of His ways--dependence and servanthood.

For millions of years mournful silence and darkness reigned in Satan's world.




Had God forgotten? Had He decided to ignore this challenge to His sovereignty? Had He decided to look the other way? The silence of God was deafening. The darkness was universal.



The earth belonged to the Satan.10The angelic sons of God yearned for the darkness and silence to be broken.11



Suddenly--it was!




And God said, "Let there be light," and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light "day”, and the darkness he called "night. " And there was evening, and there was moming--the first day (Gen. 1:3-5).




"At last!" thought Michael, God's archangel. "Our Lord will once again rule here!"


“终于等到这一天啦!”神的天使 长米迦勒就想,“我们的主将要再一次统治这里!”


Then God said, "Let us make man in our image, in our likeness, and let them rule over


9      9 Donald Barnhouse, The Invisible War (Grand Rapids: Zonderva.n, n.d.), p. 60.


Donald Barnhouse,《无形的战争》(大急流城:Zonderva.nn.d., p. 60

10   10 See Lk. 4:6· 7; 2 Cor. 4:4; Jn. 16:11; 12:31; Eph. 2:2. 参见 路4:6-7;林后 4:4;约 16:1112:31;弗2:2


11   11 And they shouted for joy when it was (Job 38:7)! 神的众子也都欢呼(伯 38:7





the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground (Gen. 1:26).




"But," said Michael, "what is this? A man? This creature is so weak, so inferior to the Satan. Why has the King placed HIM in the Satan's world and told HIM to rule there? How can such


an insignificant creature, much lower than the angels,12possibly accomplish the divine purpose?


Surely a great mistake has been made!"








What is the significance of man? That question has been on the lips of both poet and philosopher since man first began to think about these things.




Thousands of years later as the shepherd David gazed upward into the brilliantly star-covered sky, he was crushed to the ground with a sense of his own insignificance and exclaimed (Ps. 8:3-4): When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, WHAT IS MAN THAT YOU ARE MINDFUL OF HIM?









David's mind, apparently reflecting on the divine commission in Genesis, received a flash of illumination (Ps. 8:6-9): You made him a little lower than the heavenly beings and crowned him with glory and honor. YOU MADE HIM RULER OVER THE WORKS OF YOUR HANDS; YOU PUT EVERYTHING UNDER HIS FEET Oh LoRD, our Lord, how majestic is your name in all the earth!










12  12 Ps. 8:5; Heb. 2:7. 8:5;来 2:7








Man was to rule! It was the lesser creature who would be crowned with glory and honor.


人被造是为要统治!这比天使弱小的被造物,是将要被冠以荣耀和尊贵的。 It was the inferior creature who would be placed in rulership over the Satan's world!


The glory, honor, and sovereignty which the Satan had stolen in independence and unbelief would be regained by the inferior creature living in servanthood and faith!




In this way pride is rebuked. It was God's purpose that the lesser creature living in dependence upon God would obtain a higher position than the superior creature, who had stolen his by independence and unbelief.





Years later the Savior would say, "he who is least among you all-he is the greatest" (Lk. 9:48). 许多年以后,救主耶稣会说:“你们中间最小的,他便为大”(路 9:48


God intends to humble the proud and independent in a unique way. He intends that the lower creature, man (created lower than the angels and hence lower than Satan), should achieve the highest position ("all things in subjection under His feet," Heb. 2:8).




造物——人类(比天使造得低等,因此比撒旦也要低等)得以达到最高的位置(“叫万物都服在他的脚下”来 2:8)。


Thus, the lower creature would achieve by dependence upon God a higher position than the higher creature, Satan, achieved through independence.




For "it is not to angels that He has subjected the world to come, about which we are


speaking" (Heb. 2:5). 因为“我们所说 将来的世界,神原没有交给天使管辖”(来 2:5)。 Out of the least, God will bring the greatest. It was as MAN that the Savior defeated the enemy.


It was as MAN that He silenced the principalities and powers. It will be as MAN that He will reign over the future kingdom of God upon this earth.




This future kingdom is the subject of hundreds of passages in the Old Testament. It is a glorious reign of servant kings which extends to "all the works of His hands." (This may suggest that one day mankind will rule the galaxies!)


这个未来的王国,是旧约经文中数百个段落的主题。 这些仆人国王们的光荣统治将会延伸到“他手中的一切工作”当中。(这可能表明,有一天人类将会治理诸多的星系


The lion will lie down with the lamb, universal righteousness will reign, there will be no war. Disease will be abolished, and the world of Satan will be placed under the rule of the Servant King and His companions (Heb. 1:9).






狮子会与羔羊一同躺卧,宇宙性的公义将会统治天下,不会再有战争。疾病会被废除,撒旦的国度会由那位奴仆君王带着他的同伴们一起统治(来 1:9


Consistent with His divine purpose, God chose to establish His kingdom through the elevation of an obscure and insignificant Semitic tribe, Israel. It is not Greece, Rome, Egypt, Babylon, France, Germany, Russia, or the United States that will rule the earth.






That future glory falls to those followers of Christ both within Israel and within His church, who, like their Master, live in dependence and obedience.

The controlling principle of the biblical philosophy of history rests in the precept of the second before the first.




God often chooses the "nothings" (1 Cor. 1:26- 27). Only in this way is the self praise of man destroyed. It is a pervading characteristic of the whole course of redemption that God chooses the younger before the elder, sets the smaller in priority to the greater, and chooses the second before the first.


神经常选择那些“一无所有的”(林前 1:26-27)。只有这样,人的自我推崇才会破灭。





Not Cain but Abel and his substitute Seth; not Japheth but Shem; not Ishmael but Isaac; not Esau but Jacob; not Manasseh but Ephraim;13 not Aaron but Moses;14 not Eliab but David;15 not the Old Covenant but the New;16 not the first Adam but the last Adam.17 The first becomes last and the last becomes first.18 The great nations are


set aside, 19 and God elects to establish His purposes through two insignificant mediums, the Israel of God (the believing remnant of the last days) and the body of Christ (the invisible church).








But the first Adam, deceived by the serpent, chose the path of the father of lies, and acting


13   13 Gen. 48:14. 48:14


14   14 Ex. 7:1. 7:1


15   15 1 Sam. 16:6-13. 撒上 16:6-13


16   16 Heb. 8:13. 8:13


17   17 1 Cor. 15:45. 林前 15:45


18   18 Mt.19:30. 19:30


19   19 Dan. 2:7ff; Rom. 1:24, 26, 28. 2:7;罗1:242628





independently, contrary to His design, fell into sin.





As a result, the newly created universe was subjected to the universal bondage of decay, 20 and the sons of men were born in need of a redeemer.




It is here that the beauty and symmetry of the divine plan became evident. Not only did God purpose to elevate the role of a servant and the disposition of trust, but He gave His Son, the


Second Man and the Last Adam,21 as a savior.






He who is of the essence of God became a servant. He "made Himself nothing, taking the very nature of a servant" (Phil. 2:7). He obeyed finally and completely; "He humbled Himself and became obedient to death, even death on a cross" (2:8).


他本有神的本质,却成为了一个仆人。他“反倒虚己,取了奴仆的形像,成为人的样式”(腓 2:7)。他采取完全的、终极的顺服;“既有人的样子,就自己卑微,存心顺服,



And in this way, living by exactly the opposite set of principles from the Satan, He achieved higher glory: Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:9-11 ). Those who would rule with Him must find their lives in the same way: "Your attitude should be the same as that of Christ Jesus" (Phil. 2:5).









The future rulers of God's creation must, like their King, be servants now.


神的创造界的那些未来的治理者们,也必须像他们的王一样,现在就成为仆人。 There will be no room for pride nor hubris, only a heartfelt desire to extend the blessing and

glory of God throughout the created order. Unlike the Satan and his modern day followers, they will have no desire to be lord over their subjects.




20   20 Rom. 8:20-22. 8:20-22

21   21 1Cor.15:45. There are only two "Adams," i.e., two federally representative heads of humanity. Jesus is the last Adam but only the second man; there will be many other men as God intended men to be.


林前 15:45,只有两个“亚当”,即人类的两个联邦代表。耶稣是最后一个亚当但仅仅是第二个人 ;还会有很多的人成为神原初所设计的样子。







Instead, like their Lord, they will desire only to serve those over whom they rule: Jesus called them together and said, 'You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave--just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mt. 20:25-28).




耶稣叫了他们来,说,你们知道外邦人有君王为主治理他们,有大臣操权管束他们。只是在你们中间不可这样。你们中间谁愿为大,就必作你们的用人。谁愿为首,就必作你们的仆人。正如人子来,不是要受人的服事,乃是要服事人。并且要舍命,作多人的赎价。(太 20:25-28


They will be greatly loved and valued by their subjects. Instead of disobedience there will be servanthood, to God and to others. The second Adam put it this way, "Blessed are the poor in spirit, for theirs is the kingdom of heaven .... Blessed are the meek, for they will inherit the earth" (Mt. 5:3-5).





柔的人有福了,因为他们必承受地土。”(太 5:3-5



We are to become the servant kings. That is our destiny. This destiny was often called


"salvation" by the prophets. 22 This was not a salvation from hell, but the glorious privilege of reigning with Messiah in the final destiny of man.




In the eternal plan, only those who strive to be servants now can qualify for this great future privilege then. In order to be "great" in the kingdom of heaven, to rule there, we must first


become humble like a little child.23 ''The greatest among you will be your servant. For whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Mt. 23:11-12).




为卑,自卑的必升为高。”(太 23:11-12

If God's eternal plan revolves around demonstrating the moral superiority of humility and servanthood, it is of the utmost importance that we learn this lesson now.




22   22 A discussion of the various meanings of "salvation" will be undertaken in chapter 6.




23   23 Mt.18:4. 18:4.






All Christians are not servants, and only those who are will be great in the kingdom.


并不是所有的基督徒都是仆人,只有那些愿意做仆人的,在天国里才会是“大的”。 Only those sons of God who are "sons indeed" will be co-heirs with their coming king in the

final destiny of man. Many who have been saved by the King are not presently living for Him.




Many who have begun lives of discipleship have not persevered. They risk forfeiture of this great future. But we are "partakers (Gk. metochoi) of Christ, [only] if we hold our confidence firmly to the end" (Heb. 3:14).



有分了(partakers, Gk. metochoi)”(来 3:14)。

However, those who are obedient and dependent servants now and who persevere in discipleship to the final hour will be among Christ's metochoi, the servant kings, in the thousand-year kingdom of the Son of Man.



刻的人,将成为基督的同伴(参与者),成为仆人君王,在人子的千年的国度里。 All Christians will be in the kingdom, but tragically not all will be co-heirs there.


It is by losing our lives that they find their ultimate significance. 24 Each act of service is not only an expression of God's eternal purpose but is preparation and training for our final destiny.





行为,不只是表达出上帝那永恒的目的,而且也是在为最后的命运做准备和训练。 Yes, the final answer to the Satan's rebellion, and the ultimate meaning of human existence,

is to be found in the future reign of the servant kings. But who are they, and how do we join their company? Let us begin ...







24  24 Mk. 8:35. 8:35




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Please tell 10 of your friends about this website, especially leadership.
Spread the good news of truth. Blessings to each of you!

Go To Solid Food 干 粮 To See More Regarding "The Rod"




You may have all the riches of the world and travel and do as you please, but only these two things are most important in life:


1)  To believe on the Lord Jesus Christ to have your sins forgiven and for the free gift of eternal salvation.  You want to be sure you have eternal life in the new heaven and earth that is coming and not to suffer for all eternity in the Lake of Fire for your sins and unbelief.

God says,    耶稣说了 Acts 16:30f  使徒行传16:30f

What must I do to be saved?
And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.



2)  As a Christian, you want to enter the Kingdom of Heaven which is the Millennial reign of Christ on earth for 1000 years.  This entering into the Kingdom of Heaven is based on your works which will be judged at the Judgment Seat of Christ.  Only faithful believers will enter, unfaithful believers will suffer for the 1000 years. (Read the books on the "Solid Food" section of this website.)

God says, 耶稣说了2 Cor 5:10哥林多后书5:10

For we must all appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.

Matthew 7:21吗太福音7:21

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.


得以长大成人,满有基督长成的身量。   4:13

"Till we all come in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man , unto the measure of the stature of the fulness of Christ"
Ephesians 4:13    King James Version

习练得通达,就能分辨好歹了。希 5:14

"But strong meat belongs to them that are of full age (but solid food is for the mature), even those who by reason of use (by practice) have their senses exercised (trained) to discern both good and evil."
Hebrews 5:14    King James Version


The Purpose of www.zhangdaderen.com:


To help Christians grow to maturity as Ephesians 4:13 teaches.


Method to help Christians grow to maturity:

1) 阐述基督教信仰的基要真理和原则,正如彼得前书2:2  所述,这些乃是"纯净的灵奶"

1) Presenting basic Christian truths & principles, 1 Peter 2:2, "pure milk of the Word."

2) 深入探讨"那个信心"(以弗所书4:13),以及"天国的道理"(马太福音13:19),并"干粮"(希伯来书5:14),若是没有 这些的真理和原则, 没有人能够进入成熟的地步#27493;。

2) Focusing on "the faith," Ephesians 4:13, and "the Word of the Kingdom," Matthew 13:19, and "solid food," Hebrews 5:14, that without these truths and principles, one will never grow to maturity.

Faith   Hope  Love

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