Manna issue 67 - Sacraments and Salvation 聖禮與救贖
Sacraments are vital means of salvation.
聖禮是帶著救贖的重大意義
Jason Hsu—Baldwin Park, California, USA
美國加州聖博恩教會 Jason Hsu 弟兄
For I am not ashamed of the gospel
of Christ, for it is the power of God to
salvation for everyone who believes, for the
Jew first and also for the Greek.
(Rom 1:16)
16我不以福音為恥；這福音本是神的大能，要救一切相信的，先是猶太人，後是希利尼人。
(羅 1：16)
No topic is more relevant or important
for Christians than the gospel of salvation.
The gospel impacts our life of faith, our
ministry, and ultimately, our salvation.
So a clear understanding of the gospel
is very important for True Jesus Church
(TJC) believers.
對基督徒而言，沒有比得救的福音與自身更加相關和重要的議題了。
福音影響我們的信仰生活，我們的事奉，
以及最終極的事情，我們會不會得救。
所以，真耶穌教會的信徒(TJC)對福音有清楚的了解是非常重要的。
When TJC believers share the gospel
with Christian friends, the role of
sacraments in salvation may become a
point of divergence. In many areas in life,
differences should be embraced. God’s
church is vibrant because of diversity.
But gospel fundamentals cannot be
compromised or else the gospel’s entire
foundation disappears.
當真耶穌教會和基督徒的朋友分享福音的時候
聖禮在得救裡所扮演的角色，或許會變成一個分岐點。
生活中有很多情況，要接納彼此的不同。
神的教會受到動搖，因為各種差異。
但是福音的根基是不能有所妥協的，
要不然福音整個根基會消失。
A gospel that teaches the administration
of new covenant sacraments1 for salvation
is not opposed to “justification by faith”
or “salvation by grace”. Instead, the
sacraments that Christ commanded and
instituted should and do play a vital role
in our salvation. Rather than undermining
a relationship with Christ, sacraments
establish it. This is the very reason Christ
instituted the sacraments under the new
covenant in His blood.
對於得救來說，教導新約聖禮1執行的福音，
並沒有反對"因信稱義"，或是"救贖恩典"。
相反地，基督留下命令，所設立的聖禮，
在我們的得救的事上，應該，且真的扮演很重要的角色。
而不是去破壞與基督的關係，聖禮會成就與神的關係。
這就是為什麼，耶穌用祂的寶血，在新約之下，設立聖禮。
For instance, when Jesus says, “Most
assuredly, I say to you, unless one is born
of water and the Spirit, he cannot enter
the kingdom of God,”2 He is pointing
out a fundamental means of salvation.
The essence speaks of regeneration but
historically, “born of water” in John 3:5
follows the pattern of Christ (baptized
and then receiving the Spirit) and refers
to water baptism3; this interpretation
has been delivered from the time of
the apostolic church and hundreds of
years thereafter. Understood rightly,
sacraments are not mere religious rites,
but essential means of regeneration and
salvation in Christ.
例如，
5耶穌說：「我實實在在的告訴你，人若不是從水和聖靈生的，就不能進神的國。
(約 3：5)2
祂指出得救最基本的方法 。
本質的意思是說要重生，
但在歷史上，約翰福音三章5節說到的，
而基督也隨著實行的模式(接受浸禮，並且得到聖靈)，
這"從水裡重生"指的就是"浸禮的洗禮"3；
這個解釋早在使徒教會和其後幾百年的時代，
很清楚的定義下來了。
能夠正確的了解這一點，
聖禮就不只是宗教儀式而言，
而是重生及在基督裡得救，重要的方法。
DEFINING THE SACRAMENTS 聖禮的定義
Jesus answered him, “If I do not wash you,
you have no part with Me…For I have
given you an example, that you should do
as I have done to you.”
(Jn 13: 8, 15)
8耶穌說：我若不洗你，你就與我無分了。
15我給你們做了榜樣，叫你們照著我向你們所做的去做。
(約 13：8，15)
Throughout history, “sacrament” has
been defined in many different ways.
The fact that “sacrament” is not exactly
a biblical term makes it difficult to define.
Tertullian, an early church father, first
used the Latin sacramentum, meaning
“mystery”4, to refer to baptism, the
Lord’s Supper, etc.
縱觀整個歷史，"聖禮"已經被定義成好幾個不同的方式。
"sacrament 聖禮"並不完全是聖經的詞彙的這種情況，才讓聖禮難以定義。
早期教會神父，特土良，首先用拉丁字 sacramentum，
意思是"奧秘"4，
來指洗禮，聖餐等等的事情。
In the Bible, however, “mystery” is
not used to refer to what we now call
sacraments. Yet the fact that the church
continues to use the word “sacrament”
for various procedures to initiate and
establish a person’s relationship with
Christ only confirms the deep sense of
“mystery” in sacraments. Just as we
cannot rationally explain how the blood
of animals atoned for God’s people under
the old covenant except by faith in God’s
word, we are hard pressed to rationally
explain how common physical elements,
used in new covenant sacraments, affect
our spiritual life in Christ.
然而在聖經裡面，"奧秘"這個字，
並沒有用來指我們現在所稱的聖禮。
然而，教會一直用"聖禮"這個字，來指各種儀式，
而儀式是用來起始及建立一個人和基督的關係，
這樣的事實，只會証實聖禮之中，有其"奧秘"深度的感覺。
就如我們不能理性的解釋，除了靠著對神話語的信心之外，
動物的血是如何為舊約之下神百姓贖罪是一樣的道理，
我們面臨了很大的困難，要去理性解釋，
使用在新約的聖經之中，
那些普通物質上的元素，是如何影響到我們在基督裡屬靈的生命。
But if we believe in the authority
and effect of new covenant sacraments
according to Christ’s promises, we do it on
the basis of faith—faith not only in Christ,
but also in His word and the promised
effect of the sacraments founded upon
that word.
但若我們根據基督的應許，相信神的權柄和新約聖禮的功效，
我們實行聖禮，就是以信心為基礎 -
不只是在基督裡有信心，而且也相信祂的話語，
及依照神話語所產生聖禮的功效。
Traditionally, TJC uses a three-part
definition to define sacrament:
傳統上，真耶穌教會用三個解釋來定義聖禮：
1. Jesus instituted and commanded
the practice.5
1. 耶穌指示我們，並且命令我們實行
2. Jesus set an example for the
institution by administering/undergoing
the institution Himself.6
2. 耶穌親自為這個聖禮的設立，立下的範例，親自執行這個聖禮。6
3. The institution is related to our
salvation in Christ.7
3. 這個聖禮的設定，是有關我們在基督裡得救。7
Using these criteria, TJC administers
three sacraments: water baptism,
footwashing, and Holy Communion.
Marriage, considered a sacrament by
some, is not a sacrament under these
criteria, for Christ neither commanded
marriage nor entered into it. Moreover,
marriage is not related to salvation.
用這些原則，真耶穌教會實行三大聖禮：
洗禮，洗腳禮，聖餐禮。
有一些人也認為婚姻是聖禮，
但在這些原則之下，就不是聖禮了，
因為基督即沒有下命令說婚姻是聖禮，
也沒有進入婚姻的生活。
不僅如此，婚姻和得救並沒有關係。
WHY SOME CHRISTIANS
DISCOUNT NEW COVENANT
SACRAMENTS
為什麼有一些基督徒無視於新約的聖禮呢？
“And in vain they worship Me, teaching as
doctrines the commandments of men.”
(Mt 15:9)
9他們將人的吩咐當作道理教導人，所以拜我也是枉然。
(太 15：9)
“[H]aving a form of godliness but denying
its power. And from such people turn
away!” (2 Tim 3:5)
5有敬虔的外貌，卻背了敬虔的實意；這等人你要躲開。
(提後 3：5)
Some discount sacraments as part
of the gospel because they take this as
preaching unnecessary “religion” (manmade
forms, rituals, and formulae) in
opposition to true “relationship” (a
heart-felt, transformative connection
with Christ).
有些人不把這些聖禮當成是福音的一部份，
因為他們認為這是，宣揚一種沒有必要的"宗教"，
(人為的樣式，儀式，慣例)
而不是認為去建立真正的"關係"。
(是一種衷心，轉變與基督的連結)
Viewed as mutually exclusive,
“religion” seems to inevitably lead to
legalism, while “relationship” inevitably
leads to a regenerated life in Christ.
Sacraments, if seen as human religious
institutions, are largely discounted since
we are saved by faith, not religion. As
a result, new covenant sacraments,
although commanded by Christ, are
largely viewed as optional symbolic
rituals. These rituals merely confirm that
God has already transformed us inwardly.
Of necessity, sacraments become
mere signposts of a prior redemption,
essentially devoid of Christ’s promise and
spiritual effect, i.e., “ritual”.
把聖禮和宗教當成是豈斥沒有交集的，
"宗教"看起來似乎無法避免會變成一種律法術語，
而"關係"就會變成在基督裡得到新生命。
聖禮，若被認為是由人類所設立的宗教儀式，
則因為我們是因信稱義，而不是信了宗教，
就會被人所忽略。
結果，新約的聖禮，雖然是由基督所命令成立的，
就被大部份的人認為是一種可有可無，象徵式的儀式。
這些儀式只被用來証實，神已經改變了我們的內在。
不可避免地，聖禮被當成只是一種救贖之前的指示牌，
本質上和基督的應許完全沒有關係，
在靈性上也沒有什麼功效，也就是說，變成純"儀式"。
Truly God must transform our
heart inwardly before we accept any
sacrament by faith outwardly; yet this
does not negate the fact that sacraments
themselves are important historical
means8 by which God effects His promise
of salvation.9
是的，在我們外在接受任何信仰的聖禮之前，
神一定要改變我們內心；
然而，這並不能否定，聖禮本身是歷史上很重要的方法，的這個事實，
是神用來讓祂救贖應許能夠應驗的方式。
Throughout history, terrible things
have been done in the name of religion.
10 But, for the Christian, religion and
relationship are not mutually exclusive.
On the contrary, religion is just another
way to say “belief” must be realized in
“practice.” If practiced in truth, religion
establishes and even strengthens our
relationship with God and others. When
faith finds real form, it will truly function
for our salvation. But to put all faith
practices and relationship in conflict
suggests Christianity has no visible form,
which is simply untrue.
縱觀整個歷史，有許多可怕的事情以宗教之名為之。10
但是，對基督徒而言，宗教和關係並不是沒有交集的。
相反地，宗教只是另一個方式來說明"信仰"，
一定要"實行"才能有所了解。
若是按照真理而言，當有了宗教的時候，
甚至會加強我們與神和其他人的關係。
當信心找到實際的方式實行出來，
它就能發揮功效，讓我們得救。
但是若認為全部信仰儀式和建立關係的關聯性，是互有矛盾的時候，
就是暗示基督教裡沒有外在可見的形式，
而這樣的論述完全不是真實的。
True faith always manifests in some
visible form, pattern, or behavior. In this
sense, every faith has “religion.” The
most important question is not whether
our faith has some practice attached to
it; rather it is whether our forms and
practices are approved by God or by man.
真正的信仰，總是會以某種看得到的方式，模式和行為來展現。
同樣的道理，每一種信仰，都有其"宗教"儀式。
最重要的問題，不是我們的信仰是否有那些作法可以和信仰作連；
反而是，是不是我們的方式和作法，有沒有被神和人所贊同呢？
The old covenant had regulations and
forms for atonement by blood, including
the scapegoat as a picture of the transfer
of sins.11 Truly, God provided these forms
of atonement; but the Israelites could
only receive God’s promise of atonement
if they did so by faith12.
舊約有用血贖罪的律例和儀式，
其中包括了用代罪羔羊成為是罪轉移的一種方式。11
是的，神預備了這些贖罪的方式；
但是以色列人只有若他們靠著信心這麼作之後，
才會得到神贖罪的應許。
Although animal sacrifices under the
Mosaic covenant could not perfectly
atone for sin13, this does not mean God’s
promise of atonement was without effect.
In other words, God was not joking when
He commanded His people to make
certain sacrifices to atone for sin. In reality,
the source of atonement is God Himself,
and the animal sacrifices were just the
means God used. In the new covenant,
atonement finds its ultimate fulfillment in
the sacrificial offer of Christ’s body and
blood on the cross, once for all.14
雖然摩西律法之下，用動物來獻祭，不能完全的贖罪，13
這並不代表神贖罪的應許是沒有功效的。
換句話說，當神命令百姓作某些獻祭來贖罪的時候，
神並沒有開玩笑。
事實是，贖罪功效的來源是神自已，
用動物獻祭只不過是神用的方法而已。
在新約的時候，贖罪有最終完成的方式，
就是用十字架上，基督的身體和寶血，作為祭物，
為眾人一次獻上。
Sadly, some fear if we attach any faith
practice, such as performing sacraments,
to the foundational work of Jesus Christ,
we diminish Christ’s work and turn
salvation into a works-righteousness
salvation. As a popular evangelical
catchphrase says: “Religion says, ‘Do!’
Christ says, ‘Done!’” For this reason,
even (human) faith itself is explained as a
divine gift and work.
可悲的是，有些人害怕，
若我們連結到任何信仰的儀式到耶穌基督的基本工作
例如執行聖禮，我們就看輕了基督的工作，
把救贖變成一種要有工作實行出來，才能稱義的一種救贖。
就如同一句很受歡迎的口號：
"宗教說，'你去作'！而基督說，'已經完成了！'"
因為這個原因，甚至信仰(人類)本身，
就被認為是一種來上天上的恩賜及聖工。
Dead religion is real. Faith easily
becomes formulaic. For instance, some
Christians may claim, “I confessed Jesus
with my mouth, therefore, I am saved.
I was baptized, therefore, I’m saved. I
partook of Communion, so I’m saved.
I obey all the commandments to the
letter, so I’m saved.” An overly legalistic
mindset is dangerous, and it sets the
wrong foundation for our salvation and
relationship with Christ.
宗教會死去是真實的。
信仰很容易就會變成公式化。
例如，有些基督徒或許會說，
"我口裡承認耶穌，所以我會得救。
我受洗了，所以我會得救。
我同領了聖餐，所以我會得救。
我一字一句的遵守全部的十誡，所以我會得救。
過度律法主義的態度是危險的，
因為這會把我們得救和與基督的關係，放在錯誤的根基上。
Christians should never think that they
are absolutely saved because they were
baptized, had footwashing, or partook
of the Holy Communion. Judas Iscariot’s
example proves that sacramental
participation is not the absolute guarantee
of salvation. Although not biblically
explicit, Judas was obviously baptized,
had footwashing, and partook of the last
supper with Christ.15 If Judas’ story tells
us anything, it tells us ritually undergoing
sacraments is not sufficient to ensure our
salvation.
基督應該不要認為，他們自已絕對會得救，
只因為他們有受洗，受過洗腳禮，領了聖餐。
加略人猶大的例子証實了，
參與了聖禮不能絕對保証得救。
雖然聖經裡面沒有很清楚的記載，
猶大很明顯有受洗，接受了洗腳禮，與基督同領了最後的晚餐。15
若猶大的故事能給我們有任何啟示，
最少說明了，即使有實行聖禮的儀式，
還是不足以確保得救。
In response to dead religion, some
Christians only allow for faith itself or
“bare faith” to be the basis of salvation.
Now many evangelicals understand
“justification” as synonymous with
“salvation”, so “justification by
faith” means “salvation by faith.”
The very act of asserting faith in
Christ itself puts a person into a
“saved” relationship with Christ.
This is dangerously formulaic—an
“instantaneous salvation event” saving
a person once and for all. But faith
apart from true practice is a dead faith.
If a proclamation of faith in Christ itself, at
one moment in time, is all that is required
to be justified, anything on top of that
moment is “extra” ritual or religion and
has nothing to do with our salvation.
要回應宗教死去的問題，
有些基督徒只認為信仰本身，或是"純信仰"才是得救的基礎。
現今，許多福音教派的人都知道，
"稱義"就是"得救"的同義詞，
所以"因信稱義"意思是"因信就得救"。
正是這個"宣稱基督信仰主張"的舉動本身，
就讓一個人與基督"有得救"的關係。
這是很危險的公式 - 一個"即時救贖的事件"，
一次就拯救了人，而且也救了眾人。
但是信仰若沒有真正的實行出來，就是死的信仰。
若一次宣稱相信基督信仰這個動作本身，
就只是時間上的那個時刻，就是稱義這個動作全部所達成的事，
任何事情若比那個時刻更重要的，都變成了"多餘的"儀式，或宗教崇拜，
而且也和我們會不會得救沒有關係。
THE FOUNDATION OF OUR
SALVATION
我們得救的基礎
For by grace you have been saved through
faith, and that not of yourselves; it is the
gift of God, not of works, lest anyone
should boast.
(Eph 2:8–9)
8你們得救是本乎恩，也因著信；這並不是出於自己，乃是神所賜的；
9也不是出於行為，免得有人自誇。
(弗 2：8-9)
What is salvation by faith? Christians
often forget that our salvation consists of
two different, yet important aspects: (a)
the point of acceptance by faith in Christ;
and (b) the process of salvation in Christ.
Both are necessary.
那底什麼是因信得救呢？
基督徒時常忘了，我們的得救是由兩個重要不同的面向所組成的：
(a)接受基督教信仰的那個時間點
(b)接受基督拯救的過程
兩者都很重要。
The Bible does indeed say, “…if you
confess with your mouth the Lord Jesus
and believe in your heart that God has
raised Him from the dead, you will be
saved” (Rom 10:9). But we must take the
whole counsel of God’s word.
聖經真的有這麼說，
9你若口裡認耶穌為主，心裡信神叫他從死裡復活，就必得救。
(羅 10：9)
但是我們一定要全部把神話語的勸勉加以接受。
James 2:24 speaks of being “justified
by works, and not by faith alone.” Just as
faith without works is a dead faith, faith
itself does not justify us. Just as the body
has no vitality without the spirit, faith has
no life apart from the works that manifest
it.16
雅各書二章24節，談到"因著善工而被"稱義"，而不是只有"因信稱義"。
就好像信仰葭沒有行動，就是死的信仰，
但信仰本身並不能為我們稱義。
就好像身體若沒有靈魂，就沒有生命力，
信仰若沒有展現出來的善工，也沒有生命力。
The Bible speaks of salvation in all
tenses, i.e., past,17 present,18 and future.19
We should not deny the assurance of
our salvation.20 But it’s important to
understand that redemption plays out
in history. For this reason, the Bible
often speaks of our spiritual growth
and the process of continuing in what
we believe.21 Apostle Paul preached
“faith working through love,” being a
“new creation” in Christ, and “keeping
the commandments of God” as what
matters beyond physical circumcision.22
Yet neither our outward works nor our
faith alone forms the foundation of our
salvation, for salvation is not founded
upon man.
聖經說到得救的時候，用了所有的時態，
有過去式17，現在式18，和未來式19。
我們不應否認自已得救的確信。20
但是要從頭到尾了解得救在歷史上如何運作是重要的。
因為這個理由，聖經常常說到，
我們的靈性成長，以及繼續持守我們所相信的過程。21
使徒保羅傳道，"唯獨有愛的信仰才發生功效"，
在基督裡成為"新造的人"，和遵守"神的誡命"，
認為這些才是比肉體上割禮更重要的事。22
然而，即不是我們外在的善行，也不是只有我們的信仰，
才形成我們得救的基礎，因為能不能得救並不在乎於人。
The foundation of our salvation is
God’s grace—pure and simple. And the
source of divine grace is God Himself. In
John’s gospel, God is called the Word;
this Word became flesh and dwelt among
us.23 And we know that this Word that
became flesh is Jesus Christ. He is God
Himself, who came to save His people
from their sins and take away the sin of
the world.24
我們得救的基礎是神的恩典 - 純粹及簡單。
而且天上恩典的來源就是神本身。
約翰福音提到，神就是道；道成肉身，住在我們中間。23
而我們知道，那成為肉身的道就是耶穌基督。
祂是神本身，祂來是要拯救百姓脫離他們的罪惡，
從世上把罪除去。24
“For the law was given through Moses, but
grace and truth came through Jesus Christ.”
(Jn 1:17)
17律法本是藉著摩西傳的；恩典和真理都是由耶穌基督來的。
(約 1：17)
Once we’ve established the foundation
of our salvation: (a) God’s grace, (b) God
Himself, and (c) Jesus Christ and His
work, we are ready to understand the
means of our salvation.
一旦我們已經建立自已得救的根基：
(a)神的恩典
(b)神自已本身
(c)耶穌基督和祂的聖工
我們就準備好要了解自已得救的方法。
SALVATION WITH OR WITHOUT
HUMAN MEANS?
救贖到底是用人的方法，還是不用人的方法？
But when the kindness and the love of
God our Savior toward man appeared, not
by works of righteousness which we have
done, but according to His mercy He saved
us, through the washing of regeneration
and renewing of the Holy Spirit…
(Tit 3:4–6)
4但到了神─我們救主的恩慈和他向人所施的慈愛顯明的時候，
5他便救了我們；並不是因我們自己所行的義，乃是照他的憐憫，藉著重生的洗和聖靈的更新。
(多 3：4-6)
Christians understand that a divide
separates humanity from God; this divide
is called sin. By God’s grace, however,
Christ came to mediate our alienation
and reconcile us back to God.
基督知道，人與神是分開的，而分開的原因就是罪。
然而，因著神的恩典，
基督來調解我們與神疏離的關係，
並且讓我們重新與神和好。
We speak of salvation as something
God accomplishes through His mercy.
This naturally leads us to the question:
If salvation is totally God’s doing, what
role, if any, do I have in this? Practically
speaking, Christians believe both in
God’s sovereignty (control) and human
responsibility; both are biblical.
我們說，得救就像是神因著祂的恩典，所完成的事情。
自然而然，這會讓我們想到一個問題：
若得救完全是神的作為，是用什麼角色完成的呢？
若有這個角色，我在這件事上也有份嗎？
實際上來說，基督徒同時相信神的主權(控制)，和人的責任；
兩者都是有聖經根據的。
So we may ask another question: Is
salvation accomplished with or without
human means? For the Christian, the
answer must be: “With human means.”
Christ Himself, the Word that became
flesh, must be acknowledged as a
historical, fully human, means of our
salvation.25 This allows us to establish
that there is not only a divine but also a
human means of grace in our salvation.
我們或許可以問另一個問題：
要完成得救，是否需要，或不需要人的方法？
對基督而言，答案一定是："用人的方法"。
基督自已，道成了肉身，一定要被認為是，
在時間歷史上，成為完完全全的人，最後我們可以透過祂得救的方法。25
這讓我們可以建立系統，
不只有屬天的方法，而且也有屬人的方法，
讓我們得到這個恩典，並且得救。
If we want to understand justification
and salvation correctly, we need to
understand the concept of imputation
or accounting of Christ’s righteousness
to our account. Just as a bankrupt
person can never legally pay off his
debts without someone either putting
money into his account or forgiving him
his debts, a sinner can only meet God’s
righteous requirements through Christ’s
intervention. As we begin to recognize
the reality of sin and evil, we begin to
understand humanity’s desperate need
for both a mediator and Savior.
若我們想要正確地了解稱義和得救，
就要了解罪是如何歸到人身上的概念，
或是把基督的義結算到我們人類最後的好壞。
就如破產的人，
若是沒有人把錢存在他的帳戶來幫他，或是沒人免了他的債務，
在法律上永不能清償他的債物，
而罪人只能透過基督的介入，才會達到神公義的要求。
當我們開始認知到罪和邪惡的事實之時，
就開始了解人類是迫切需要，有來幫忙的調解人，及救我們可以脫離的救主。
The bridge to making peace between
God and man is Christ’s blood. Most
Christians accept that Christ’s blood
justifies us26 and that salvation does not
automatically rain down on all humanity.
So, if redemption is not universal but
is historical, there must be some human
action by which we accept and receive
God’s grace of salvation. This historical
act may serve as a fundamental means
(not a foundation) for receiving Christ’s
righteousness to our account.
讓神和人和好的橋樑，就是基督的寶血。
大部份的基督都可以接受，基督的寶血使我們稱義26，
而且教贖並不會自已就從天降下給所有的人類。
所以，若是得救並不能全部普遍，而是有其歷史，
就一定有一些人為的行動，藉著我們接受實行，才得到神救贖的恩典。
這個歷史的行為，或許就可以是一種我們的人生最後交帳的時候，
得到基督公義的重要方法。(但不是最根本的原因)
The basic human means to obtain
salvation is faith in Christ, a commonly
accepted concept among evangelicals.
Therefore, sacraments are “of faith” in
Christ not human works. The “human”
or “historical” act of receiving salvation
(i.e., sacrament) has no merit in itself;
only God’s grace, not human virtue,
determines whether or not a person’s
heart can be opened to the gospel of
salvation.27
得到拯救，人類最基督的方式，就是要相信基督，
在福音教派之中，通常為人所接受。
所以，聖禮是對基督"有信仰之心"，
而不是靠著人為的善工。
這得到拯救，所謂"人為的"或"歷史因素的"行動，
(也就是，聖禮)，本身並沒有什麼益處和功效；
只有神的恩典，而不是人類的美德，
才會決定一個人的心，是否可以被打開，來接受救贖的福音。27
So Titus 3:4–6 tells us salvation is not
of our own works of righteousness. At
the same time, it tells us we are saved
“through” the washing of regeneration
and renewing of the Holy Spirit. This
speaks to both the divine grace and the
historical means of salvation by which we
may be saved.
所以，提多書三章4-6節告訴我們，
得救並不是我們自已有義行為的結果。
同時也告訴我們，我們會得救，
是"透過"重生的洗禮，和聖靈的更新。
這都是指著天上來的恩典和得救歷史上所用的方法，
而我們是藉著這麼作，才會得救。
FAITH IS A MEANS OF GRACE IN
SALVATION
信仰是救贖恩典的一種方式
Now when [Jesus] was in Jerusalem at the
Passover, during the feast, many believed
in His name when they saw the signs which
He did. But Jesus did not commit Himself
to them, because He knew all men, and had
no need that anyone should testify of man,
for He knew what was in man.
(Jn 2:23–25)
23當耶穌在耶路撒冷過逾越節的時候，有許多人看見他所行的神蹟，就信了他的名。
24耶穌卻不將自己交託他們；因為他知道萬人，
25也用不著誰見證人怎樣，因他知道人心裡所存的。
(約 2：23-25)
Faith, trust, or reliance is an important
foundation for human action. But faith is
not something we can easily quantify. If
someone says, “I have 50% faith it will
rain tomorrow,” that statement itself
may be harder to verify than “There is a
50% chance of rain.” We can measure
conditions for rain, but can we similarly
measure conditions for faith? Like
love, faith is generally intangible and
immeasurable. We look at certain actions
and say, “This person has great faith.
That person has deep love.” But even
actions cannot tell the whole story.
信仰，信任，依賴，是人類行為的重要基礎。
但是信仰並不是我們很容易，就可以量化的東西。
若是某個人說，
"我有50%的信心，明天會下雨"，
這樣的言論本身，或許比"有50%的機會會下雨"，更難去証實
我們可以測量下雨的條件，
但是我們可以同樣來衡量人信心的情況嗎？
就好像"愛"一樣，信仰一般而言，是無法觸摸，並且無法衡量的。
我們看到某些行為，並且說，
"這個人有很大的信心。
那個人有很深的愛"。
但是即使是有了行為，也不能完整展現出整個情況。
People act for many reasons. A man
courting a woman may give her a lavish
diamond ring. The act alone cannot tell
the whole story. We may assume the man
is acting out of pure love and devotion.
But maybe the man acted out of greed
(the woman was wealthy). Maybe he
acted out of pressure (his parents told him
he had to marry this woman for status).
Or maybe he did act out of pure love (the
woman could offer him nothing, but he
fully devoted himself to her).
人行為的原因有很多種。
當一個男人在向女人求愛時，
可能會給她很奢華的鑽戒。
這個行為本身，不能表白整個故事的情況。
但我們可能會假設，這個男人有這個行為，是因為純粹的愛慕和無私的奉獻。
但或許這個人會這麼作是因為很貪心(因為這個女人很有錢)。
或許他這麼作是因為壓力，
(他的父母告訴他，為了地位要娶這個女人)。
或者他的行為真的出於純粹的愛，
(這個女人不能給他任何好處，但他還是完全熱愛她)。
Our actions cannot always fully reveal
our motives, but they may be evidence
of them. In the same way, acts of “faith”
(or even religion) in themselves cannot
tell the whole story. God alone knows
the human heart, for He knows what is
in man.
我們的行為不能每一次都完全展現出自已的動機，
但是或許卻是動機所留下來的証據。
同樣的道理，"信仰"(或甚至是宗教)的行為，
本身不能顯明所有的情況。
只有神可以知道人的內心，
因為祂知道人的內心裡面有什麼。
It is not enough to only understand
that faith is the means of our salvation,
we must take it a step further. What
type of faith can save? Faith in a fairy
godmother? Faith that says, “Jesus paid
it. I believe it. That’s the end of it.” Or is
there something deeper? Hopefully, there
is something deeper.
只了解到信仰是我們得救的方法，是不夠的，一定要更進一步。
有什麼樣的信心才能得救呢？
對神仙教母有信心嗎？
信仰說的是，"耶穌付出代價。我相信這件事。事情就這樣結束了。"
或者有一些更深入的東西嗎？
我希望的是，有一些更深入的東西。
Understanding the means of salvation
(i.e., faith in Christ) is just as important as
understanding salvation’s foundation. At
its core, faith in Christ must be grounded
upon God’s word—the bedrock of God’s
promises. If we cannot trust God’s word,
what good are His promises? So the
absolute standard for the Christian faith
is God’s word, divinely revealed to those
whom He loved throughout history;
found in the sacred pages of the Bible.
By that word, we are born again28 and
receive the gospel.29
了解得救的方式，(也就是相信基督)
就和了解得救的基礎，是同樣的重要。
其核心，相信基督一定要札根有神的話語之上 -
神應許的基本原理。
若我們不能相信神鬥話，祂的應許有什麼好處呢？
所以，基督信仰的絕對標準，就是神的話，
透過整個歷史中，和那些祂所愛的人，從天上向他們顯明；
讓人可以聖經的神聖的篇幅中可以找到。
藉著那話語，我們再度重生28，得到了福音。29
SACRAMENTS ARE NECESSARY
MEANS OF THE GRACE OF
SALVATION
聖禮是救贖恩典中，所必要的方式
“But God be thanked that though you were
slaves of sin, yet you obeyed from the heart
that form of doctrine to which you were
delivered.” (Rom 6:17)
17感謝神！因為你們從前雖然作罪的奴僕，現今卻從心裡順服了所傳給你們道理的模範。
(羅 6：17)
The sacraments that the church
administers today are founded upon
God’s promises.
今日教會所實行的聖禮，是起源於神的應許
According to the promise of the
Scriptures:
根據聖經的應許
1. Water baptism effects the
forgiveness of sins and imparts newness
of life.30
1 洗禮影響到赦罪的功效及賜給人們生命的更新 30
2. Footwashing, by those sent by
Christ, allows us to have a part with the
Lord.31
2 洗腳禮，因為基督所差派而來的人，
讓我們與主有份。31
3. Holy Communion allows us to have
Christ’s life and a share in the resurrection
on the last day.32
3.聖餐禮讓我們有基督的生命，
在末日與祂一同復活。32
On the surface, when a person publicly
accepts Christ by getting baptized or
participates in any sacrament, we may
think this is mere religious ritual. Can
common water effect forgiveness of sins?
How could footwashing allow us to have
a part with Christ? How does partaking
the body and blood of Jesus allow us
to partake of Christ’s life or receive the
promise of resurrection on the last day?33
表面上，當一個人公開接受基督，受洗，或參考各種聖禮，
我們或許會想這只是宗教儀式而已。
難道一般的水，可以影響到赦罪的功效？
洗腳禮到底是如何讓我們與基督有份？
到底同領耶穌的身體和寶血，
是如何讓我們同享基督的生命，
或得到末日復活的應許呢？33
But then we realize that sacraments
rest on the authority, command, and
promise of God. If God’s word is not
trustworthy, His promises have no effect
or power. On the other hand, if God’s
word is trustworthy, His promises have
tremendous effect and power.
但是接著我們了解到，聖禮是基於主權，命令和神的應許。
若神的話語不值得相信，祂的應許就沒有功效或力量。
另一方面，若神的話語值得相信，
祂的應許就有巨大的功效和力量。
So we return to a fundamental
question: Are new covenant sacraments
done on the basis of God’s or man’s
promise? Put simply, “Are the new
covenant sacraments from heaven or
from men?”34
所以我們就回到一個最基本的問題：
新約的聖禮是基於神或人的應許而完成的呢？
簡單地說，
"新約的聖禮是來自天上，或是從人而來的呢？"
If sacraments are merely man-made
institutions of religion, let’s do away with
them. But if God has commanded and
authorized the church to administer and
perform the sacraments in His name as
necessary means of grace, let’s perform
them for the sake of the gospel of
salvation.
若聖禮只是人手宗教所設立的，那麼我們就廢掉聖禮吧。
但是若神早已經命令教會，也授權用祂的名，
作為一種恩典必要的方法，來執行並完成聖經，
讓我們因為得救福音的原故，來加以施行。
It’s easy to confuse the foundation
of our salvation with its means. But
whether it is hearing or preaching the
gospel, confessing Christ, being baptized,
accepting footwashing, receiving Holy
Communion, or living a sanctified life,
there is absolutely no conflict between
these historical acts and salvation by
grace through faith.
要用得救的方法，來混亂得救根基是容易的。
但是無論是聽到福音，傳揚福音，
承認基督，接受洗禮，接受洗腳禮，領聖餐禮，過著聖潔的生活，
在歷史上的行動，及因著信心而來的恩典，
兩者之間並沒有絕對的衝突。
Following Christ’s commands and
teachings do not undermine the gospel
but establish it. Salvation “by grace
through faith” doesn’t mean our faith
exists in a vacuum that can only claim
Christ but is devoid of His righteousness,
boundaries (forms), moral law, or any
means of salvation.
遵守基督的命令和教導，
並不會危害到福音，而是加立鞏固。
"因著恩典透過信仰"的救贖，
不代表我們的信仰是存在真空之中，
就只能宣稱相信基督，
但卻是沒有神的公義，沒有神的界限(形式)，
道德要求，或任何得救的方法。
Yes, religion says “Do!” and Christ
says, “Done!” Yet Christ’s “Done!” does
not mean that we don’t do anything to
receive His promise. Instead, what we do,
we do by faith through Christ’s strength
and for His glory.
是的，"宗教說，'你去作'！而基督說，'已經完成了！'"
然而基督的"已經完成了"，
不代表，我們不作任何事情，就可以得到祂的應許。
相反地，我們所要作的，
訝門透過基督的力量，並且為了榮耀祂，靠著信心而行。
Therefore, my beloved, as you have always
obeyed, not as in my presence only, but
now much more in my absence, work out
your own salvation with fear and trembling;
for it is God who works in you both to will
and to do for His good pleasure.
(Phil 2:12–13)
12這樣看來，我親愛的弟兄，你們既是常順服的，不但我在你們那裡，
就是我如今不在你們那裡，更是順服的，就當恐懼戰兢做成你們得救的工夫。
13因為你們立志行事都是神在你們心裡運行，為要成就他的美意。
(腓 2：12-13)
Footnotes: 注解：
1 Christ Himself instituted these sacraments under
His promise and His blood, as opposed to signs, seals,
or rituals (like circumcision, unleavened bread, or
redemption of the firstborn) under prior covenants (cf.
Gen 9:12–17; 17:10–14; Ex 13:6–16; 31:13–17).
基督因著祂的應許和寶血的原故，
親自設立這些聖禮，
而不是只有神蹟，封印的奧秘和儀式
(例如割禮，無酵餅，或頭生的救贖)是根據以前的舊約
(參考，創 9：12-17；17：10-14；出 13：6-16；31：13-17)
2 Jn 3:5 約 3：5
3 Cf. Jn 1:12–13; 31–34; 3:22–26; 4:1–2; Mt 3:13–17
參考，約 1：12-13；31-34；3：22-26；4：1-2；太 3：13-17
4 Cf. Eph 5:32; 1 Tim 3:16; Rev 1:20
參考，弗 5：32；提前 3：16；啟 1：20
5 Mt 28:19; Mk 16:16; Jn 13:15, 17; 1 Cor 11:23–26
太 28：19；可 16：16；約 13：15，17；林前 11：23-26
6 Mt 3:13–17; Mk 1:9–11; Lk 3:21–22; Jn 3:26; 4:1–2;
13:12, 15; Mt 26:26–28
太 3：13-17;可 1：9-10；路 3：21-22；約 3：26；4：1-2；13：12，15；太 26：26-28
7 Mk 16:16; Jn 3:5; Acts 2:38; 22:16; Rom 6:5; Col
2:11–13; 1 Pet 3:21; Jn 13:8; Jn 6:53–54
可 16：16；約 3：5；徒 2：38；22：16；羅 6：5
西 2：11-13；彼前 3：21；約 13：8；約 6：53-54
8 An actual/recordable means of salvation, realized
under time and space, as opposed to a mere spiritualized
reality.
一種真正記載下來的救贖方式，
在時間和空間的推移之下才明白過來，
與只是一種屬靈的事實相比。
9 Acts 2:37–38; 10:44–48; 16:14–15
徒 2：37-38；10：44-48；16：14-15
10 Religion can be broadly defined as a system of
cultural, spiritual, and/or ethical beliefs that is publicly
practiced.
廣義宗教可定義為文化上，屬靈上，及大眾實行道德認知上的一種系統。
11 Cf. Lev 16:1–34; 1 Chr 6:49
參考，利 16：1-34；代上 6：49
12 Cf. Lev 9:7; 16:34
參考 利 9：7；16：34
13 Heb 10:1–4
來 10：1-4
14 Cf. Deut 32:43; Ps 65:3; Heb 10:10, 14, 18
參依，申 32：43；詩 65：3；來 10：10，14，18
15 Jn 4:1; 13:2, 5, 18
約 4：1；13：2，5，18
16 Jas 2:17, 26
雅 2：17，26
17 Acts 2:40 (Greek text uses the verb save in aorist
tense, which does not have an English equivalent but is
often rendered as past simple in English because it refers
to something as complete); cf. Rom 8:24, 28-30; Eph 2:5, 8
徒 2：40 (希臘文用的拯救動詞，是不定過去式的時態，
但英語中卻沒有相同的用法，但在英語中常被轉為過去簡單式，
因為它指某事是完成的)；
參考，羅 8：24，28-30；弗 2：5，8
18 Acts 2:47; 1 Cor 15:1-2
徒 2：47；林前 15：1-2
19 Mk 16:16; Acts 11:14; 16:31; Rom 5:10; 10:9, 13
可 16：16；徒 11：14；16：31；羅 5：10；10：9，13
20 Isa 32:17; Acts 17:31; 1 Thess 1:5; Heb 6:11; 10:22; cf.
Rom 9:11; 2 Pet 1:10
賽 32：17；徒 17：31；帖前 1：5；來 6：11；10：22；
參考，羅 9：11；彼後 1：10
21 Acts 14:22; Rom 1:17; 11:22; 1 Cor 15:2; 2 Cor 5:7; 1
Tim 4:16; 2 Tim 3:14; Heb 3:6, 14; 10:35
徒 14：22；羅 1：17；11：22；林前 15：2；林後 5：7；
提前 4：16；提後 3：14；來 3：6，14；10：35
22 Gal 5:6; 6:15, cf. 2 Cor 5:17; 1 Cor 7:19
加 5：6；6：15，參考，林後 5：17；林前 7：19
23 Jn 1:1, 14
約 1：1，14
24 Mt 1:21; Jn 1:29
太 1：21；約 1：29
25 1 Jn 4:2–3
約壹 4：2-3
26 Rom 5:9
羅 5：9
27 Acts 16:14; Mt 13:10–13; 16:17; Jn 6:44, 65
徒 16：14；太 13：10-13；16：17；約 6：44，65
28 1 Pet 1:23 (“regeneration” by the “word”); cf. Eph 5:26
(“washing of water by the word”); cf. also 1 Pet 1:3 and
3:21, where Peter links “regeneration” to “water baptism”
by the exact same phrase: “through the resurrection of
Jesus Christ”.
彼前 1：23 (藉"道/基督耶穌"來"重生")；
參考，弗 5：26 ("用水藉著道")；
也參考，彼前 1：3 和 3：21，
在這裡的經節，彼得用同樣的句子，來連結"重生"和"浸禮"：
"藉耶穌基督從死裡復活"。
29 1 Pet 1:25
彼前 1：25
30 Acts 2:38; 22:16; Tit 3:5; Col 2:11–12; Rom 6:1–6; 1
Pet 1:3; 3:21
徒 2：38；22：16；多 3：5；西 2：11-12；羅 6：1-6；彼前 1：3；3：21
31 Jn 13:8, 10, 20
約 13：8，10，20
32 1 Cor 10:16; Jn 6:53–56
林前 10：16；約 6：53-56
33 Similar questions could equally apply to confessing
faith in Christ with our mouth, which many evangelicals
take to effect forgiveness, a part with Christ, new life, and
salvation.
同樣的問題，可同樣適用於以用我們的口來承認基督的信仰，
這種方式是許多福音教派的人，用於赦罪的問題，基督身體一部份的問題，
新生命的問題，和救贖的問題。
34 Cf. Mk 11:30
參考，可 11：30
小頁 markvmax@hotmail.com
歡迎主內同靈來信加入翻譯
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