He will glorify Me . . . —John 16:14
The holiness movements of today have none of the rugged reality of the New Testament about them. There is nothing about them that needs the death of Jesus Christ. All that is required is a pious atmosphere, prayer, and devotion. This type of experience is not supernatural nor miraculous. It did not cost the sufferings of God, nor is it stained with “the blood of the Lamb” (Revelation 12:11). It is not marked or sealed by the Holy Spirit as being genuine, and it has no visual sign that causes people to exclaim with awe and wonder, “That is the work of God Almighty!” Yet the New Testament is about the work of God and nothing else.
The New Testament example of the Christian experience is that of a personal, passionate devotion to the Person of Jesus Christ. Every other kind of so-called Christian experience is detached from the Person of Jesus. There is no regeneration— no being born again into the kingdom in which Christ lives and reigns supreme. There is only the idea that He is our pattern. In the New Testament Jesus Christ is the Savior long before He is the pattern. Today He is being portrayed as the figurehead of a religion— a mere example. He is that, but He is infinitely more. He is salvation itself; He is the gospel of God!
Jesus said, “. . . when He, the Spirit of truth, has come, . . . He will glorify Me . . .” (John 16:13-14). When I commit myself to the revealed truth of the New Testament, I receive from God the gift of the Holy Spirit, who then begins interpreting to me what Jesus did. The Spirit of God does in me internally all that Jesus Christ did for me externally.
耶穌基督的絕對性
他要榮耀我。 （約十六14）
今日的宗教敬虔運動，完全沒有新約的艱苦實況，不需要耶穌基督的死，要的只是虔誠的氣氛、禱告和熱心。這一類經驗不是超然的，也並不神奇，不需要神的愛情，沒有羔羊鮮紅的血，沒有聖靈的印記，也沒有任何記號，叫人看見了驚異說：[這是神大能的作為。 ]惟有[神大能的作為]才是新約的要義。
新約的信徒經歷，是個人對主耶穌基督熱切的愛慕。至於其他所謂信徒經歷，都與耶穌本身脫節，並不是新生命的活出，只是一個以耶穌為模範的意念而已。今日他被當作一個有名無實的宗教首領，被視作一個楷模罷了。當然他是楷模，但他遠超乎此。他是救恩，他就是神的福音。
耶穌說：[真理的聖靈來了……他要榮耀我。 ]當我接受了新約的啟示，就是接受了神所賜的聖靈；聖靈會向我解明耶穌的作為，把耶穌基督為我所作的客觀事實，變作我的主觀經歷。
祈禱◆噢，主啊，喚醒我、激勵我，以致我那必死的身體，能真正順服祢的靈。
Showing posts with label Savior. Show all posts
Showing posts with label Savior. Show all posts
November 29, 2014
October 29, 2014
Substitution
He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him —2 Corinthians 5:21
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
October 15, 2014
The Key to the Missionary’s Work (2)
He Himself is the propitiation for our sins, and not for ours only but also for the whole world —1 John 2:2
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
April 06, 2014
The Collision of God and Sin
. . . who Himself bore our sins in His own body on the tree . . . —1 Peter 2:24
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
November 29, 2013
The Supremacy of Jesus Christ
He will glorify Me . . . —John 16:14
The holiness movements of today have none of the rugged reality of the New Testament about them. There is nothing about them that needs the death of Jesus Christ. All that is required is a pious atmosphere, prayer, and devotion. This type of experience is not supernatural nor miraculous. It did not cost the sufferings of God, nor is it stained with “the blood of the Lamb” (Revelation 12:11). It is not marked or sealed by the Holy Spirit as being genuine, and it has no visual sign that causes people to exclaim with awe and wonder, “That is the work of God Almighty!” Yet the New Testament is about the work of God and nothing else.
The New Testament example of the Christian experience is that of a personal, passionate devotion to the Person of Jesus Christ. Every other kind of so-called Christian experience is detached from the Person of Jesus. There is no regeneration— no being born again into the kingdom in which Christ lives and reigns supreme. There is only the idea that He is our pattern. In the New Testament Jesus Christ is the Savior long before He is the pattern. Today He is being portrayed as the figurehead of a religion— a mere example. He is that, but He is infinitely more. He is salvation itself; He is the gospel of God!
Jesus said, “. . . when He, the Spirit of truth, has come, . . . He will glorify Me . . .” (John 16:13-14). When I commit myself to the revealed truth of the New Testament, I receive from God the gift of the Holy Spirit, who then begins interpreting to me what Jesus did. The Spirit of God does in me internally all that Jesus Christ did for me externally.
耶穌基督的絕對性
他要榮耀我。 （約十六14）
今日的宗教敬虔運動，完全沒有新約的艱苦實況，不需要耶穌基督的死，要的只是虔誠的氣氛、禱告和熱心。這一類經驗不是超然的，也並不神奇，不需要神的愛情，沒有羔羊鮮紅的血，沒有聖靈的印記，也沒有任何記號，叫人看見了驚異說：[這是神大能的作為。 ]惟有[神大能的作為]才是新約的要義。
新約的信徒經歷，是個人對主耶穌基督熱切的愛慕。至於其他所謂信徒經歷，都與耶穌本身脫節，並不是新生命的活出，只是一個以耶穌為模範的意念而已。今日他被當作一個有名無實的宗教首領，被視作一個楷模罷了。當然他是楷模，但他遠超乎此。他是救恩，他就是神的福音。
耶穌說：[真理的聖靈來了……他要榮耀我。 ]當我接受了新約的啟示，就是接受了神所賜的聖靈；聖靈會向我解明耶穌的作為，把耶穌基督為我所作的客觀事實，變作我的主觀經歷。
祈禱◆噢，主啊，喚醒我、激勵我，以致我那必死的身體，能真正順服祢的靈。
The holiness movements of today have none of the rugged reality of the New Testament about them. There is nothing about them that needs the death of Jesus Christ. All that is required is a pious atmosphere, prayer, and devotion. This type of experience is not supernatural nor miraculous. It did not cost the sufferings of God, nor is it stained with “the blood of the Lamb” (Revelation 12:11). It is not marked or sealed by the Holy Spirit as being genuine, and it has no visual sign that causes people to exclaim with awe and wonder, “That is the work of God Almighty!” Yet the New Testament is about the work of God and nothing else.
The New Testament example of the Christian experience is that of a personal, passionate devotion to the Person of Jesus Christ. Every other kind of so-called Christian experience is detached from the Person of Jesus. There is no regeneration— no being born again into the kingdom in which Christ lives and reigns supreme. There is only the idea that He is our pattern. In the New Testament Jesus Christ is the Savior long before He is the pattern. Today He is being portrayed as the figurehead of a religion— a mere example. He is that, but He is infinitely more. He is salvation itself; He is the gospel of God!
Jesus said, “. . . when He, the Spirit of truth, has come, . . . He will glorify Me . . .” (John 16:13-14). When I commit myself to the revealed truth of the New Testament, I receive from God the gift of the Holy Spirit, who then begins interpreting to me what Jesus did. The Spirit of God does in me internally all that Jesus Christ did for me externally.
耶穌基督的絕對性
他要榮耀我。 （約十六14）
今日的宗教敬虔運動，完全沒有新約的艱苦實況，不需要耶穌基督的死，要的只是虔誠的氣氛、禱告和熱心。這一類經驗不是超然的，也並不神奇，不需要神的愛情，沒有羔羊鮮紅的血，沒有聖靈的印記，也沒有任何記號，叫人看見了驚異說：[這是神大能的作為。 ]惟有[神大能的作為]才是新約的要義。
新約的信徒經歷，是個人對主耶穌基督熱切的愛慕。至於其他所謂信徒經歷，都與耶穌本身脫節，並不是新生命的活出，只是一個以耶穌為模範的意念而已。今日他被當作一個有名無實的宗教首領，被視作一個楷模罷了。當然他是楷模，但他遠超乎此。他是救恩，他就是神的福音。
耶穌說：[真理的聖靈來了……他要榮耀我。 ]當我接受了新約的啟示，就是接受了神所賜的聖靈；聖靈會向我解明耶穌的作為，把耶穌基督為我所作的客觀事實，變作我的主觀經歷。
祈禱◆噢，主啊，喚醒我、激勵我，以致我那必死的身體，能真正順服祢的靈。
October 29, 2013
Substitution
He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him —2 Corinthians 5:21
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
October 15, 2013
The Key to the Missionary’s Work (2)
He Himself is the propitiation for our sins, and not for ours only but also for the whole world —1 John 2:2
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
April 06, 2013
The Collision of God and Sin
. . . who Himself bore our sins in His own body on the tree . . . —1 Peter 2:24
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
November 29, 2012
The Supremacy of Jesus Christ
He will glorify Me . . . —John 16:14
The holiness movements of today have none of the rugged reality of the New Testament about them. There is nothing about them that needs the death of Jesus Christ. All that is required is a pious atmosphere, prayer, and devotion. This type of experience is not supernatural nor miraculous. It did not cost the sufferings of God, nor is it stained with “the blood of the Lamb” (Revelation 12:11). It is not marked or sealed by the Holy Spirit as being genuine, and it has no visual sign that causes people to exclaim with awe and wonder, “That is the work of God Almighty!” Yet the New Testament is about the work of God and nothing else.
The New Testament example of the Christian experience is that of a personal, passionate devotion to the Person of Jesus Christ. Every other kind of so-called Christian experience is detached from the Person of Jesus. There is no regeneration— no being born again into the kingdom in which Christ lives and reigns supreme. There is only the idea that He is our pattern. In the New Testament Jesus Christ is the Savior long before He is the pattern. Today He is being portrayed as the figurehead of a religion— a mere example. He is that, but He is infinitely more. He is salvation itself; He is the gospel of God!
Jesus said, “. . . when He, the Spirit of truth, has come, . . . He will glorify Me . . .” (John 16:13-14). When I commit myself to the revealed truth of the New Testament, I receive from God the gift of the Holy Spirit, who then begins interpreting to me what Jesus did. The Spirit of God does in me internally all that Jesus Christ did for me externally.
The holiness movements of today have none of the rugged reality of the New Testament about them. There is nothing about them that needs the death of Jesus Christ. All that is required is a pious atmosphere, prayer, and devotion. This type of experience is not supernatural nor miraculous. It did not cost the sufferings of God, nor is it stained with “the blood of the Lamb” (Revelation 12:11). It is not marked or sealed by the Holy Spirit as being genuine, and it has no visual sign that causes people to exclaim with awe and wonder, “That is the work of God Almighty!” Yet the New Testament is about the work of God and nothing else.
The New Testament example of the Christian experience is that of a personal, passionate devotion to the Person of Jesus Christ. Every other kind of so-called Christian experience is detached from the Person of Jesus. There is no regeneration— no being born again into the kingdom in which Christ lives and reigns supreme. There is only the idea that He is our pattern. In the New Testament Jesus Christ is the Savior long before He is the pattern. Today He is being portrayed as the figurehead of a religion— a mere example. He is that, but He is infinitely more. He is salvation itself; He is the gospel of God!
Jesus said, “. . . when He, the Spirit of truth, has come, . . . He will glorify Me . . .” (John 16:13-14). When I commit myself to the revealed truth of the New Testament, I receive from God the gift of the Holy Spirit, who then begins interpreting to me what Jesus did. The Spirit of God does in me internally all that Jesus Christ did for me externally.
October 29, 2012
Substitution
He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him —2 Corinthians 5:21
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
The modern view of the death of Jesus is that He died for our sins out of sympathy for us. Yet the New Testament view is that He took our sin on Himself not because of sympathy, but because of His identification with us. He was “made . . . to be sin . . .” Our sins are removed because of the death of Jesus, and the only explanation for His death is His obedience to His Father, not His sympathy for us. We are acceptable to God not because we have obeyed, nor because we have promised to give up things, but because of the death of Christ, and for no other reason. We say that Jesus Christ came to reveal the fatherhood and the lovingkindness of God, but the New Testament says that He came to take “away the sin of the world!” (John 1:29). And the revealing of the fatherhood of God is only to those to whom Jesus has been introduced as Savior. In speaking to the world, Jesus Christ never referred to Himself as One who revealed the Father, but He spoke instead of being a stumbling block (see John 15:22-24). John 14:9, where Jesus said, “He who has seen Me has seen the Father,” was spoken to His disciples.
That Christ died for me, and therefore I am completely free from penalty, is never taught in the New Testament. What is taught in the New Testament is that “He died for all” (2 Corinthians 5:15)— not, “He died my death”— and that through identification with His death I can be freed from sin, and have His very righteousness imparted as a gift to me. The substitution which is taught in the New Testament is twofold— “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” The teaching is not Christ for me unless I am determined to have Christ formed in me (see Galatians 4:19).
替代
神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 （林後五21）
現代人以為耶穌為我們的罪死，是因為他同情我們。但新約的觀點卻不然，他並非因同情而背負我們的罪，他乃是因為於我們認同。神使他成為罪。他的死，叫我們得以除罪；而他的死，是順服他父的旨意，而不是出於對我們的同情。我們蒙神悅納，不是因為順服，或答應放棄什麼東西，乃是因為基督的死，除此別無他法。我們說耶穌基督來，是彰顯神為父的地位，和他的恩慈；但新約卻說：他來是擔當世人的罪。他彰顯父神，只是向那些人他為救主的人。主從來沒有向世人說他自己就是彰顯父神的那一位，他只說自己是絆腳石（約十五22-24）。約翰福音十四章第9節是對門徒說的。
新約從沒有說基督為我死，所以我就免罰了。新約的教訓是[他為萬人死]（不是代替了我死），而我在他的死上與他合一，就從罪中得著釋放，並承受了他的義。新約所教導的代替是有雙重的意義：[神使那無罪的，替我們成為罪，好叫我們在他裡面成為神的義。 ]除非我決意讓基督成形在我裡面，否則，基督就不是[替]我死了。
祈禱◆主啊，為著再次感受到與你之間有著喜樂的相交，我讚美你。願你將平靜的思想和堅定的決心賜給我。讓我毫無懷疑和毫不偏斜地屬於你。
October 15, 2012
The Key to the Missionary’s Work (2)
He Himself is the propitiation for our sins, and not for ours only but also for the whole world —1 John 2:2
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
The key to the missionary’s message is the propitiation of Christ Jesus— His sacrifice for us that completely satisfied the wrath of God. Look at any other aspect of Christ’s work, whether it is healing, saving, or sanctifying, and you will see that there is nothing limitless about those. But— “The Lamb of God who takes away the sin of the world!”— that is limitless (John 1:29). The missionary’s message is the limitless importance of Jesus Christ as the propitiation for our sins, and a missionary is someone who is immersed in the truth of that revelation.
The real key to the missionary’s message is the “remissionary” aspect of Christ’s life, not His kindness, His goodness, or even His revealing of the fatherhood of God to us. “. . . repentance and remission of sins should be preached . . . to all nations . . .” (Luke 24:47). The greatest message of limitless importance is that “He Himself is the propitiation for our sins . . . .” The missionary’s message is not nationalistic, favoring nations or individuals; it is “for the whole world.” When the Holy Spirit comes into me, He does not consider my partialities or preferences; He simply brings me into oneness with the Lord Jesus.
A missionary is someone who is bound by marriage to the stated mission and purpose of his Lord and Master. He is not to proclaim his own point of view, but is only to proclaim “the Lamb of God.” It is easier to belong to a faction that simply tells what Jesus Christ has done for me, and easier to become a devotee of divine healing, or of a special type of sanctification, or of the baptism of the Holy Spirit. But Paul did not say, “Woe is me if I do not preach what Christ has done for me,” but, “. . . woe is me if I do not preach the gospel!” (1 Corinthians 9:16). And this is the gospel— “the Lamb of God who takes away the sin of the world!”
宣教信息之鑰
祂為我們的罪作了挽回祭，不是單為我們的罪，也是為普天下人的罪。 （約翰一書2：2）
宣道信息的中心，就是耶穌基督作了挽回祭。試拿基督任何其他方面的工作看——醫治、拯救、成聖；這些都不是無限的。 「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」才是無限的。宣道的信息就是耶穌基督為普天下人的罪作了挽回祭，宣道士也就是被這一個啟示充滿的。
宣道信心的中心，不是耶穌基督的仁慈和良善，也不是祂彰顯了父神；而是基督把我們從罪中釋放，那是最無限的重點，就是祂為我們的嘴作了挽回祭。宣道信息不是愛國主義，不是單為某國或某人，乃是為整個世界的。聖靈進到我裡面，並不投我的喜好，祂來是要帶我與主耶穌聯合。
宣道士是與他的主聯合，他傳揚的不是自己的觀點，而是神的羔羊。要歸屬於一個宣傳“主為我們作過什麼”的集團、要成為一個熱衷於神蹟治病或成聖或靈洗的份子較容易。可是，保羅並不是說：“我若不傳主為我所作的，我就有禍了。”他乃是說：「若不傳福音，我便有禍了。（哥林多前書9： 16） 」，「神的羔羊，除去世人罪孽的。（約翰福音1：29） 」這就是福音。
April 06, 2012
The Collision of God and Sin
. . . who Himself bore our sins in His own body on the tree . . . —1 Peter 2:24
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
The Cross of Christ is the revealed truth of God’s judgment on sin. Never associate the idea of martyrdom with the Cross of Christ. It was the supreme triumph, and it shook the very foundations of hell. There is nothing in time or eternity more absolutely certain and irrefutable than what Jesus Christ accomplished on the Cross— He made it possible for the entire human race to be brought back into a right-standing relationship with God. He made redemption the foundation of human life; that is, He made a way for every person to have fellowship with God.
The Cross was not something that happened to Jesus— He came to die; the Cross was His purpose in coming. He is “the Lamb slain from the foundation of the world” (Revelation 13:8). The incarnation of Christ would have no meaning without the Cross. Beware of separating “God was manifested in the flesh. . .” from “. . . He made Him. . . to be sin for us. . .” (1 Timothy 3:16 ; 2 Corinthians 5:21). The purpose of the incarnation was redemption. God came in the flesh to take sin away, not to accomplish something for Himself. The Cross is the central event in time and eternity, and the answer to all the problems of both.
The Cross is not the cross of a man, but the Cross of God, and it can never be fully comprehended through human experience. The Cross is God exhibiting His nature. It is the gate through which any and every individual can enter into oneness with God. But it is not a gate we pass right through; it is one where we abide in the life that is found there.
The heart of salvation is the Cross of Christ. The reason salvation is so easy to obtain is that it cost God so much. The Cross was the place where God and sinful man merged with a tremendous collision and where the way to life was opened. But all the cost and pain of the collision was absorbed by the heart of God.
神與罪的衝突
他被掛在木頭上親身擔當了我們的罪。 （彼前二24）
耶穌的十字架，說明神對罪惡的審判。但千萬別以為耶穌的十字架是一種殉道精神；十字架是至高無上的勝利，連地獄的根基也震動了。不論今生或是來世，再沒有比耶穌基督在十字架上所成就的，更加確實。他挽回了全人類，使他們與神恢復正常的關係。他使救贖成為人類生命的根基，也就是說，他為人開了一道通往神的途徑。
十字架並非偶然臨到耶穌的，他是為此目的而來。他是[那創世以先被殺的羔羊]。道成肉身的整個意義，就是十字架。當心別把神在肉身顯現，與人子成為罪分開來看。道成肉身的目的，正是為了顯露自己。十字架是今生與永世的中心，是兩者的謎底。
十字架不是人的十字架，是神的十字架，神的十字架永遠不能以人的經歷去體驗。十字架是神本性的顯露，是任何人得以達致與神合一的通道。我們是來到十字架面前，不是越過去；我們住在十字架所帶進來的生命裡。
救恩的中心，就是耶穌的十字架；救恩所以如此易得，是因為神付出了重大得代價。十字架是神與罪人碰頭得地方，這猛然的撞擊，開拓了生命的路；可是，這撞擊是發生在神心裡的。
祈禱◆噢，主啊，為著你在我們最核心的問題上施行大能的救贖，我讚美你。願藉著你的大能，使我複活，進入新的生命。
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