分类： 《新城要理问答》

1. 安泰博是华盛顿特区安纳科斯塔河教会的牧师。在此之前，他在大开曼岛第一浸信会担任牧师长达七年。他是福音联盟的理事会成员。他的著作有：《复活的黑人教会》，《健康的教会成员》。
   Thabiti Anyabwile is pastor of Anacostia River Church in Washington, DC. Prior to that, he served as the pastor of First Baptist Church of Grand Cayman for seven years. He is a council member of The Gospel Coalition (TGC). Among his other books, he has written Reviving the Black Church and What Is a Healthy Church Member?
2. 阿利斯泰·贝格是位于俄亥俄州克利夫兰附近的帕克赛德教会的主任牧师，并且是福音联盟的理事会成员。他写了几本书，最近的作品是：《持续的爱：如何避免婚姻失败》。每天和每周都能听到他的广播节目「真理生活」。
   Alistair Begg is senior pastor of Parkside Church near Cleveland, Ohio, and a TGC council member. He has written several books, most recently Lasting Love: How to Avoid Marital Failure. Begg can be heard daily and weekly on the radio program Truth for Life. 
3. 大卫·毕思固是曼哈顿救赎主长老会西区堂点的主任牧师。在成为牧师之前，他曾从事医疗财务和行政管理的工作。
   David Bisgrove is lead pastor for the Westside congregation of Redeemer Presbyterian Church in Manhattan. Before becoming a pastor, he worked in healthcare finance and administration.
4. 唐·卡森是位于伊利诺伊州迪尔菲尔德的三一福音神学院的新约教授。他也是福音联盟的主席。他写了很多书，包括：《宽容的不宽容》，《再思解经错谬》，《尼布尔文化观再思》。
   D. A. Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois. He is also president of The Gospel Coalition. He has written numerous books, including The Intolerance of Tolerance, Exegetical Fallacies, and Christ and Culture Revisited.
5. 布莱恩·柴培尔是伊利诺伊州皮奥里亚的恩典长老会的主任牧师。他曾担任圣约神学院院长达十六年。柴培尔写了许多书，包括：《以基督为中心的讲道》和《以基督为中心的崇拜》。他是福音联盟的理事会成员。
   Bryan Chapell is senior pastor of Grace Presbyterian Church in Peoria, Illinois. He previously served as president of Covenant Theological Seminary for sixteen years. Chapell has written numerous books including Christ-Centered Preaching and Christ-Centered Worship. He is a TGC council member.
6. 狄马可是华盛顿国会山浸信会教会的主任牧师，九标志事工的主席以及福音联盟的理事会成员。狄马可著有许多书籍，包括《健康教会九标志》。
   Mark Dever is senior pastor of Capitol Hill Baptist Church in Washington, DC, and president of 9Marks, as well as a TGC council member. Dever is the author of many books, including Nine Marks of a Healthy Church.
7. 凯文·德扬是北卡罗来纳州马修斯基督圣约教会的主任牧师，福音联盟的董事会主席。他著有许多书，包括：《我们圣洁的空穴》和《按神的话来对待祂》。
   Kevin DeYoung is senior pastor of University Reformed Church in East Lansing, Michigan, and a TGC council member. His many books include The Hole in Our Holiness and Taking God at His Word.
8. 里根·邓肯是改革宗神学院的校长兼首席执行官，并且是认信福音派联盟的主席和福音联盟的理事会成员。他撰写或参与了许多书的撰写，其中包括《不随之改变的福音》。
   Ligon Duncan is chancellor and CEO of Reformed Theological Seminary, president of the Alliance of Confessing Evangelicals, and a TGC council member. He has written or contributed to many books, including The Unadjusted Gospel.
9. 米卡·埃德蒙森是位于密歇根州大急流城的新城市团契的创办牧师。他以一篇关于马丁·路德·金的苦难神学论文获得了系统神学的博士学位。
   Mika Edmondson is founding pastor of New City Fellowship in Southeast Grand Rapids. He completed a doctorate in systematic theology with a dissertation on Martin Luther King Jr.’s theology of suffering.
10. 柯林·汉森是福音联盟的主编，他此前是《今日基督教》的副主编。他最近写的一本书是《盲点：成为一个勇敢、仁慈和受托的教会》。
    Collin Hansen is editorial director for The Gospel Coalition and was previously an associate editor for Christianity Today. His most recent book is Blind Spots: Becoming a Courageous, Compassionate, and Commissioned Church.
11. 肯特·修斯是费城威斯敏斯特神学院的实践神学教授，并且是福音联盟的理事会成员。二十七年来，他在伊利诺斯州惠顿市担任大学教会的主任牧师。他撰写了三十多本书，其中包括：《属灵人的操练》和《走出成功的阴影》，他还是《讲道注释》系列的资深编辑。
    R. Kent Hughes is professor of practical theology at Westminster Theological Seminary in Philadelphia and a TGC council member. For twenty-seven years he served as senior pastor of College Church in Wheaton, Illinois. He has written more than thirty books, including Disciplines of a Godly Man and Liberating Ministry from the Success Syndrome, and is senior editor of the Preaching the Word commentary series.
12. 提摩太·凯勒是曼哈顿救赎主长老会的主任牧师，并且是福音联盟的副主席。他写了很多书，包括：《为何是祂》和《婚姻的意义》。
    Timothy Keller is senior pastor of Redeemer Presbyterian Church in Manhattan and vice president of The Gospel Coalition. He has written numerous books, including The Reason for God and The Meaning of Marriage.
13. 约翰·林是曼哈顿救赎主长老会城区堂的主任牧师。在来到救赎主教会之前，他在韩裔美国教会担任英文事工的牧师。
    John Lin is lead pastor for the Downtown congregation of Redeemer Presbyterian Church in Manhattan. Before coming to Redeemer, he served as the English-ministry pastor at a Korean-American church.
14. 佛蒙·皮尔是在亚利桑那州凤凰城的罗斯福社区教会担任讲道和布道的牧师，并且是福音联盟理事会成员。他是《福音塑造的生活》的作者，这本书的内容也是《福音塑造教会》课程的一部分。
    Vermon Pierre is lead pastor for preaching and mission at Roosevelt Community Church in Phoenix, Arizona, and a TGC council member. He is the author of Gospel Shaped Living, part of the Gospel Shaped Church curriculum.
15. 约翰· 派博是渴慕神网站（desiringGod.org）的创建者和教师，并且是明尼苏达州明尼亚波利市伯利恒学院和神学院的院长。他担任伯利恒浸信会的牧师长达三十三年。他是福音联盟的理事会成员，著有五十多本书，其中包括《十点十分的盛宴》。
    John Piper is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary in Minneapolis, Minnesota. He served as pastor of Bethlehem Baptist Church for thirty-three years. He is a TGC council member and the author of more than fifty books, including Desiring God.
16. 胡安·桑切斯是得克萨斯州奥斯汀市的高点浸信会的主任牧师，也是福音联盟的理事会成员。他是《你的彼得前书》的作者。
    Juan Sanchez is the senior pastor of High Pointe Baptist Church in Austin, Texas, and a TGC council member. He is the author of 1 Peter for You.
17. 里奥·舒斯特是休斯敦城市教会的主任牧师。他之前曾担任曼哈顿救赎主长老会的教牧同工。
    Leo Schuster is lead pastor of City Church Houston. He previously served on the pastoral staff of Redeemer Presbyterian Church in Manhattan.
18. 萨姆· 斯托姆斯是俄克拉荷马州的Bridgeway 教会的负责讲道和异象的主任牧师，并且是福音派神学学会的会长。他是福音联盟的理事会成员，并著有许多书籍，其中包括《巴刻谈基督徒生活》和《永恒的喜乐》。
    Sam Storms is lead pastor for preaching and vision at Bridgeway Church in Oklahoma City and president of the Evangelical Theological Society. He is a TGC council member and the author of many books, including Packer on the Christian Life and Pleasures Evermore.
19. 司提反·严是波士顿城市生命长老会的主任牧师，并且是救赎主城市到城市机构的培训总监。他是福音联盟的理事会成员，并著有《为什么城市很重要》，以及在Crossway 讲道系列中的《哥林多前书》。
    Stephen Um is senior minister of City Life Presbyterian Church in Boston and associate training director for Redeemer City to City. He is a TGC council member and the author of Why Cities Matter, as well as 1 Corinthians in Crossway’s Preaching the Word series.
20. 约翰·叶慈是北弗吉尼亚州圣公会瀑布教会的校长。他是福音联盟的理事会成员，并一直活跃在美国的圣公会更新运动中。
    John Yates is rector of The Falls Church Anglican in Northern Virginia. He is a TGC council member and has been active in the Anglican renewal movement in the United States.

1. 亚历山大的亚他那修（296-373）是一位早期教会主教，由于他领导了对抗阿里乌斯派（亚流派）异端，故被称为「正统信仰之父」。他参加了第一次尼西亚会议（325），并且由于政治和神学上的争议，五次遭到流放而离开了家乡和牧职。
   Athanasius of Alexandria (296–373) was an early church bishop who has been called the “Father of Orthodoxy” because he led the fight against the Arian heresy. He took part in the First Council of Nicaea (325) and was exiled from his home and ministry five different times because of political and theological controversies.
2. 希波的奥古斯丁（354-430）曾任罗马时期北非城市希波的主教，是一名哲学家和神学家。他在自己最著名的作品《忏悔录》中描述了他归信的过程。而且，他还是存留作品最丰富的拉丁作家之一，其中有许多独立的著作（包括护教作品，基督教教义和注释）以及存留的350 多篇讲道。
   Augustine of Hippo (354–430) was bishop of Hippo in Roman North Africa, a philosopher, and a theologian. He wrote an account of his conversion in his Confessions, his best-known work. But he was also one of the most prolific Latin authors in terms of surviving works, with hundreds of separate titles (including apologetic works, texts on Christian doctrine, and commentaries) and more than 350 preserved sermons.
3. 理查德·巴克斯特（1615-1691）是一位英国清教徒，曾担任奥利弗·克伦威尔的随军牧师，也是基德明斯特的牧师。詹姆士二世被推翻时，巴克斯特遭到迫害，并被监禁十八个月。之后他继续讲道，后来他写道：「我讲道时就像我没有机会再讲了一样，就像一个将死之人讲给将死之人一样」。除了神学作品之外，他还写了诗、赞美诗和他自己的《家庭要理问答》手册。
   Richard Baxter (1615–1691), an English Puritan, served as a chaplain in the army of Oliver Cromwell and as a pastor in Kidderminster. When James II was overthrown, Baxter was persecuted and imprisoned for eighteen months. He continued to preach, later writing, “I preached as never sure to preach again, and as a dying man to dying men.” In addition to his theological works, he wrote poems, hymns, and his own Family Catechism.
4. 亚伯拉罕·布斯（1734-1806）是一位英国浸信会牧师，在伦敦怀特查佩尔担任普雷斯科特街教会牧师三十五年。他还在牛津创建了现在的摄政公园学院，以用于牧师培训。他最著名的作品是《恩典作王》。
   Abraham Booth (1734–1806), an English Baptist minister, served as pastor of Prescot Street Church in Whitechapel, London, for thirty-five years. He also founded what is now Regents Park College for ministerial training in Oxford. He is most known for his work The Reign of Grace.
5. 约翰·布拉德福德（1510-1555）是一名英国改教者，曾在剑桥大学学习，并被设立为国王爱德华六世的皇家牧师。当天主教玛丽·都铎女王继位时，布拉德福德与主教拉蒂默和雷德理以及大主教克兰麦一起被捕。布拉德福德是一个享有盛名的传道人，很多人来到他死刑的现场。他最为人铭记的是他的一句话：「布拉德福德在此，只为神的恩典」。他的一些作品是在监狱里完成的，包括信件、劝勉、颂词、冥想、讲道和散文。
   John Bradford (1510–1555) was an English Protestant Reformer who studied at Cambridge University and was made royal chapHistorical lain to King Edward VI. When Catholic Mary Tudor came to the throne, Bradford was arrested along with Bishops Latimer and Ridley and Archbishop Cranmer. Bradford had a great reputation as a preacher, and a vast crowd came to his execution. He is most remembered for his statement “There but for the grace of God goes John Bradford.” His works, some of which were written from prison, include letters, exhortations, eulogies, meditations, sermons, and essays.
6. 约翰·班扬（1628-1688）被称为爱尔斯多的补锅匠，他经历了戏剧性的归信，成为了一名重要的清教徒牧师。随着他知名度的增长，班扬成为了诽谤和诬蔑的目标，最终被监禁。在监狱里，他开始写作他最著名的作品《天路历程》，于1678 年首次印刷。
   John Bunyan (1628–1688), known as the tinker of Elstow, underwent a dramatic conversion and became a leading Puritan preacher. As his popularity grew, Bunyan became a target for slander and libel and was eventually imprisoned. While in prison he commenced his bestknown work, The Pilgrim’s Progress, first printed in 1678.
7. 约翰·加尔文（1509-1564）是一位神学家、行政官和牧师。他出生于法国一个严格的罗马天主教家庭。加尔文一生大部分时间都在日内瓦工作，并组织了改革宗教会。他写了《基督教要义》、《日内瓦要理问答》以及大量的圣经注释。
   John Calvin (1509–1564), a theologian, administrator, and pastor, was born in France into a strict Roman Catholic family. Calvin worked most of his life in Geneva and organized the Reformed church. He wrote the Institutes of the Christian Religion, the Geneva Catechism, and numerous commentaries on Scripture.
8. 奥斯瓦尔德·章伯斯（1874-1917）是一名苏格兰牧师，以灵修经典《竭诚为主》而闻名。他在伦敦创立了一所圣经学院，并在第一次世界大战期间担任了基督教青年会的牧师。他在开罗执行任务中死亡后，他的遗孀通过整理他的讲道录音文字，编辑并出版了《竭诚为主》。
   Oswald Chambers (1874–1917) was a Scottish minister, best known for the devotional classic My Utmost for His Highest. He founded a Bible college in London and served as a YMCA chaplain during World War I. After he died on assignment in Cairo, his widow compiled and published My Utmost for His Highest based on her transcriptions of his sermons.
9. 约翰·屈梭多模（347-407）是君士坦丁堡的大主教。他出生于安提阿，由于非凡的讲道才能，被称为「金口」。他被东正教会和天主教会认定为教会的圣徒。屈梭多模以《圣约翰·屈梭多模的圣餐仪式》和他大量的讲章作品而闻名，其中包括六十七篇创世记讲章、九十篇马太福音讲章和八十八篇约翰福音讲章。
   John Chrysostom (347–407) was archbishop of Constantinople. Born in Antioch, he was given the title Chrysostom, which means “golden mouth,” because of his eloquent preaching. He is recognized by the Eastern Orthodox Church and the Catholic Church as a saint and doctor of the church. Chrysostom is known for his Divine Liturgy of St. John Chrysostom and his vast homiletical works, including sixtyseven homilies on Genesis, ninety on the Gospel of Matthew, and eighty-eight on the Gospel of John.
10. 托马斯·克兰麦（1489-1556）是英国改教家和坎特伯雷大主教，当时的英国教会在亨利八世的带领下脱离了罗马天主教。他在改革教会礼拜仪式时，写了《公祷书》，如今仍作为圣公会崇拜的根据。
    Thomas Cranmer (1489–1556) was an English Reformer and the archbishop of Canterbury when the Church of England, under Henry VIII, broke away from Roman Catholicism. In his work to reform the liturgy of the church, he wrote The Book of Common Prayer, which still serves as the foundation for Anglican worship today.
11. 约拿单·爱德华兹（1703-1758）是美洲殖民地的牧师、神学家和哲学家。爱德华兹于1726 年成为马萨诸塞州北安普敦教会的牧师。他被众人所知的是他的讲道「落在忿怒之神手中的罪人」，以及许多的书籍，包括《神创造世界的结局》和《宗教情感》。爱德华兹在新泽西州立大学（后来的普林斯顿大学）担任校长不久之后，因接种天花而身亡。
    Jonathan Edwards (1703–1758) was a colonial American preacher, theologian, and philosopher. Edwards became pastor of the church in Northampton, Massachusetts, in 1726. He is widely known for his sermon “Sinners in the Hands of an Angry God,” as well as his many books, including The End for Which God Created the World and A Treatise concerning Religious Affections. Edwards died from a smallpox inoculation shortly after beginning the presidency at the College of New Jersey (later Princeton University).
12. 乔治·赫伯特（1593-1633）是威尔士出生的英国圣公会牧师，后来成为十七世纪最受欢迎的诗人之一。他放弃了杰出的职业生涯，成为了一名小礼拜堂的乡村牧师。在牧会期间，他创作了大量的宗教诗歌，在他死后，这些诗歌以题为《圣殿》的诗集出版。
    George Herbert (1593–1633) was a Welsh-born Anglican priest who posthumously became one of the most beloved poets of the seventeenth century. He gave up a prominent career in oratory to become a rural pastor. Throughout his ministry, he wrote devotional poetry, which was published in a collection titled The Temple after his death.
13. 钟马田（1899-1981）是一名威尔士医生和更正教牧师。钟马田以在伦敦威斯敏斯特教堂讲道和教学三十年之久而闻名。他通常要花好几个月甚至几年来逐节解释圣经中的一章经文。他最著名的书是《灵性低潮》以及十四卷罗马书注释。
    Martyn Lloyd-Jones (1899–1981) was a Welsh medical doctor and Protestant minister. Lloyd-Jones is best known for preaching and teaching at Westminster Chapel in London for thirty years. He would take many months, even years, to expound a chapter of the Bible verse by verse. He is best known for the book Spiritual Depression, as well as a fourteen-volume set of commentaries on Romans.
14. 马丁·路德（1483-1546）是一位德国牧师和神学教授。他的家人打算让他成为一名律师，但是他却做了修道院的修士。1517 年10 月31 日，路德将《九十五条论纲》钉在德国维滕堡教堂的大门上，引发了宗教改革。他因拒绝教皇利奥十世和皇帝查理五世令其撤回的要求而被逐出教会。路德写了许多作品，包括他的大小要理问答，并在教会和大学里讲了上百篇讲道。
    Martin Luther (1483–1546) was a German pastor and professor of theology. His family intended for him to become a lawyer, but he took monastic orders. On October 31, 1517, Luther nailed The Ninety-Five Theses to the door of a church in Wittenberg, sparking the Protestant Reformation. His refusal to retract his writings at the demand of Pope Leo X and Emperor Charles V resulted in his excommunication. Luther wrote many works, including his small and large catechisms, and preached hundreds of sermons in churches and universities.
15. 约翰·欧文（1616-1683）是一名英国清教徒神学家。他十二岁去牛津大学，十九岁获得硕士学位，并在二十一岁成为牧师。几年后，他被任命为大学副校长。在国王查理一世被处决后的第二天，他向国会讲道，没有直接提及此事就完成了任务。他撰写了大量的长篇巨作，包括关于宗教的历史论文以及关于圣灵的研究。
    John Owen (1616–1683) was an English Puritan theologian. He went to Oxford University at age twelve, gained an MA at nineteen, and became a pastor at twenty-one. Years later he was appointed vice chancellor of the University. He preached to Parliament the day after the execution of King Charles I, fulfilling the task without directly mentioning that event. He wrote numerous and voluminous works, including historical treatises on religion and several studies on the Holy Spirit.
16. 莱尔（1816-1900）是利物浦的第一位圣公会主教。他是在本杰明·迪斯雷利首相的推荐下被任命的。除了是一名作家和牧师，莱尔还是一名牛津大学划船和打板球的运动员。他负责建立了四十多个教会。
    J. C. Ryle (1816–1900) was the first Anglican bishop of Liverpool. Ryle’s appointment was at the recommendation of Prime Minister Benjamin Disraeli. As well as being a writer and pastor, Ryle was an athlete who rowed and played cricket for Oxford University. He was responsible for building more than forty churches.
17. 弗朗西斯·薛华（1912-1984）是美国长老会牧师和哲学家，他最著名的是他的作品和他在瑞士建立的（「庇护所」）社区。他写了二十二本书，最著名的是三部曲《永在的神》,《理性的规避》,《前车可鉴》，另外还有《基督教宣言》。
    Francis Schaeffer (1912–1984) was an American Presbyterian pastor and philosopher and is most famous for his writing and his establishment of L’Abri (“The Shelter”) community in Switzerland. He wrote twenty-two books, the best known being the trilogy The God Who Is There, Escape from Reason, and He Is There and He Is Not Silent, as well as A Christian Manifesto.
18. 理查德·薛伯斯（1577-1635）是一位英国清教徒神学家，被称为「天上的医生」。他是伦敦格雷律师学院的牧师，剑桥凯瑟琳会堂的主人，著有一些宗教书籍，最著名的是《压伤的芦苇》。
    Richard Sibbes (1577–1635), an English Puritan theologian, was known as “the Heavenly Doctor Sibbes.” A preacher at Gray’s Inn, London, and master of Catherine Hall, Cambridge, he was the author of several devotional works, most famously The Bruised Reed and Smoking Flax.
19. 查尔斯·西缅（1759-1836）四十九年来担任剑桥三一教会的校长。在他准备大学毕业时被赋予教会领袖的职任。刚开始，会众频繁地打断他并锁上长椅上的小门，使得没人能就坐，以此来表达对他讲道的不满。西缅以他二十一卷的《解经讲道大纲》而闻名，这是圣经全部六十六卷书展开的讲道大纲集。
    Charles Simeon (1759–1836) was rector of Trinity Church, Cambridge, for forty-nine years. Simeon was offered the leadership of the church as he was preparing to graduate from the university. At first, the congregants showed their displeasure at his preaching by frequent interruptions and by locking the small doors of their pews so that no one could sit down. Simeon is best known for his twenty-one-volume Horae Homilecticae, a collection of expanded sermon outlines from all sixty-six books of the Bible.
20. 司布真（1834-1892）是一位英国浸信会牧师，二十岁时成为伦敦新公园街教会（后来的大都会会堂）的牧师。他经常在没有电子扩音器的情况下对一万多人讲道。司布真是一位多产的作家，他的作品都是长篇巨作。他宣讲了近三百六十次，发表了四十九卷注释、名言、赞美诗和祈祷文集。
    Charles Haddon Spurgeon (1834–1892), an English Baptist preacher, became pastor of London’s New Park Street Church (later Metropolitan Tabernacle) at twenty years old. He frequently preached to more than ten thousand people with no electronic amplification. Spurgeon was a prolific writer, and his printed works are voluminous. He preached nearly thirty-six hundred sermons and published forty-nine volumes of commentaries, sayings, hymns, and devotions.
21. 查理·卫斯理（1707-1788）是英国教会的牧师和许多受欢迎的圣诗的作者，这些圣诗包括《基督今复活》，《奇异的爱》和《新生王歌》。他与他的兄弟约翰·卫斯理都是循道运动的早期领袖。
    Charles Wesley (1707–1788) was a pastor in the Church of England and the writer of many beloved hymns, including “Christ the Lord Is Risen Today,” “And Can It Be That I Should Gain?” and “Hark! the Herald Angels Sing.” With his brother John, he was an early leader in the Methodist movement.
22. 约翰·卫斯理（1703-1791）是一位英国牧师和神学家，很大程度上建立了英国循道运动。他骑马去讲道，每天讲道两到三次，据说已经传讲了四万多次。他也是一位著名的赞美诗作家。
    John Wesley (1703–1791), an English preacher and theologian, is largely credited with founding the English Methodist movement. He traveled on horseback, preaching two or three times each day, and is said to have preached more than forty thousand sermons. He was also a noted hymn writer.

问题52：永生给我们带来什么盼望？
答：它提醒我们，目前这个堕落的世界并不是事实的全部；很快，我们将在新城、新天新地里与神同住，以祂为乐，直到永远。在那里，我们将完全、永远地脱离一切罪恶，带着更新、复活的身体，住在一个更新、恢复的创造中。
儿童版：我们将在新天新地与神同住，以祂为乐，直到永远。在那里，我们将永远脱离一切罪恶，住在更新、恢复的创造中。

Question 52: What Hope Does Everlasting Life Hold for Us?
Answer: It reminds us that this present fallen world is not all there is; soon we will live with and enjoy God forever in the new city, in the new heaven and the new earth, where we will be fully and forever freed from all sin and will inhabit renewed, resurrection bodies in a renewed, restored creation.
For Kids: That we will live with and enjoy God forever in the new heaven and the new earth, where we will be forever freed from all sin in a renewed, restored creation.

歌谱 Lead Sheet

经文

《启示录》21 章1 节至4 节：

　　我又看见一个新天新地，因为先前的天地已经过去了，海也不再有了。我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。我听见有大声音从宝座出来说：「看哪，神的帐幕在人间。祂要与人同住，他们要作祂的子民；神要亲自与他们同在，作他们的神。神要擦去他们一切的眼泪，不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了。」

注解

莱尔

　　让我们首先明确一件事，就是得救的人将来会拥有永恒的幸福。尽管我们对此了解得不多，但这是没有尽头的：它永远不会结束，不会变旧，不会衰残，不会死亡。在神的「右手中有永远的福乐」（诗16:11）。一旦进入天堂，神的圣徒就不再离开。这基业是「不能朽坏，不能玷污，不能衰残的」，他们将要「得那永不衰残的荣耀冠冕」（彼前1:4，5:4）。他们的仗已打完，赛也比完，工也做成了。他们将不再饥渴。他们正走向一份「极重无比永远的荣耀」，一处永不会破碎的家园，一次不说再见的会面，一场没有离别的家宴，一个没有黑夜的白天。信心要成为眼见，盼望要归为确据。他们要看见和认识主，如同主已经看见和认识他们一样，并要「和主永远同在」。当使徒保罗补充说「你们当用这些话彼此劝慰」（帖前4:17-18）时，我并不感到奇怪。

默想

提摩太·凯勒

　　要理问答的答案告诉我们即将到来的荣耀未来的两件事，这是福音向我们保证的。

　　首先，我们将永远以神为乐，因为神是三位一体的，在祂里面，圣父、圣子、圣灵荣耀彼此，喜悦彼此，尊崇彼此，深爱彼此，因此，神自身拥有无限的喜乐，而我们被造是为了分享这些喜乐。我们被造是为了荣耀祂，并且参与到这荣耀与喜乐之中。但我们之中没有人，就算是今日最刚强的基督徒，也未曾经历过完美的、浩瀚的、无限的、永不停歇增长的喜乐，因为我们所有人都崇拜与喜爱其他的事情。但总有一天，我们将从罪中得释放，我们将会明了并经历那样的荣耀与喜乐，我们将以祂为乐，直到永远。

　　第二，我们将在一个新城中永远以祂为乐，就是新耶路撒冷城，就是新天新地。我们绝非纯粹的在精神层面经历那浩瀚无边的喜乐，而是在重新受造的身体上经历那喜乐，我们将会有像耶稣一样复活的身体。我的意思是，正如基督教所认为的，身体与灵魂、物质与属灵的部分会在完美的和谐中永远联合在一起。没有其他的宗教是这样认为的。我们不会是漂浮不定的游魂，我们可以在神的国中舞蹈、跑跳、拥抱、饮食，这意味着我们最深的渴望都会被满足，最大的哀伤都会被吞没。
还有什么比这更好呢？这是我们去往的地方，绝不落空。

祷告

　　永活的神，我们急切期待祢国度的降临，我们盼望祢擦干我们一切的眼泪，我们渴望不再与肉体交战的那一天。求祢赐予我们对永生确实的盼望，给我们面对今生试炼的勇气。阿们。主耶稣啊，我愿祢来！

Scripture

REVELATION 21:1–4

Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

Commentary

J. C. RYLE

Let us settle it then in our minds, for one thing, that the future happiness of those who are saved is eternal. However little we may understand it, it is something which will have no end: it will never cease, never grow old, never decay, never die. At God’s “right hand are pleasures for evermore” (Ps. 16:11). Once landed in paradise, the saints of God shall go out no more. The inheritance is “incorruptible, undefiled, and fadeth not away.” They shall “receive a crown of glory that fadeth not away” (1 Pet. 1:4; 5:4). Their warfare is accomplished; their fight is over; their work is done. They shall hunger no more, neither thirst any more. They are travelling on towards an “eternal weight of glory,” towards a home which shall never be broken up, a meeting without a parting, a family gathering without a separation, a day without night. Faith shall be swallowed up in sight, and hope in certainty. They shall see as they have been seen, and know as they have been known, and “be for ever with the Lord.” I do not wonder that the apostle Paul adds, “Comfort one another with these words” (1 Thess. 4:17–18).

Devotional

TIMOTHY KELLER

The catechism answer tells us two things about the glorious future that the gospel assures us is coming.

First, we are going to enjoy God forever. Because God is triune within himself, Father, Son, and Holy Spirit have been glorifying each other, delighting in each other, adoring each other, loving each other. Therefore, God within himself has infinite joy. And we were created to share in that joy. We were created to glorify him and to participate in that glory and joy. But none of us, even the strongest Christians today, have ever experienced what that joy is—perfect, cosmic, infinite, endlessly growing—because all of us worship and adore other things. Someday we will be freed from sin, and then we will know and experience that glory and joy. We will enjoy him forever.

Second, we will enjoy him forever in the new city, in the New Jerusalem, in the new heavens and new earth. We will experience this cosmic joy not in a purely immaterial condition. But, rather, we will be in a restored material creation. We will have resurrection bodies like Jesus’s body—physical bodies. And what that means is, as Christianity envisions, the body and the soul, the physical and the spiritual, are together in perfect harmony forever. No other religion envisions that. We will not float about as disembodied spirits, but we will dance. We will march. We will hug. We will be embraced. We will eat, and we will drink in the kingdom of God. It means all of our deepest longings will be fulfilled. All of our greatest sorrows will be swallowed up.

What could be better than that? And that’s what we’re in for. Nothing less.

Prayer

Eternal God, we eagerly await the fullness of your kingdom. We long for every tear to be dried. We groan for the day when we no longer struggle against the flesh. Let the sure hope of everlasting life give us courage to face the trials of this life. Amen. Come, Lord Jesus!

问题51：基督的升天对我们有什么益处？
答：基督为了我们而以肉身升天，正如祂为了我们而以肉身来到地上。祂如今在祂父的面前为我们代求，为我们预备地方，并差遣祂的灵到我们这里来。
儿童版：基督如今在祂父的面前为我们代求，并差遣祂的灵到我们这里来。

Question 51: Of What Advantage to Us is Christ’s Ascension?
Answer: Christ physically ascended on our behalf, just as he came down to earth physically on our account, and he is now advocating for us in the presence of his Father, preparing a place for us, and also sends us his Spirit.
For Kids: Christ is now advocating for us in the presence of his Father and also sends us his Spirit.

歌谱 Lead Sheet

经文

《罗马书》8 章34 节：

　　谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在神的右边，也替我们祈求。

注解

查理·卫斯理

我灵，奋起！奋起！摆脱定罪恐惧，
恩主流血舍命，献祭将我救赎，
作我中保神前代求，
我名刻记在祂圣手。

我主永活在天，代我向父祈求，
完全救赎大爱，宝血为我淌流，
宝血洒遍施恩座前，
为赎神百姓众罪愆。

救主在各各祂，创伤为我忍受，
钉痕仿佛发声，迫切为我祈求，
大声呼喊赦免他们，
救赎罪人脱离死荫。

上主与人和好，赦罪慈声呼召，
接纳我为儿女，今我不再畏惧，
充满信心与主相近，
欢欣呼求「阿爸，父亲」。

默想

布莱恩·柴培尔

　　基督升天就是做王了，统管万有。升天表明，死亡服在了祂的权下，祂继续主宰全地。创造了世界的这一位仍在用祂权能的命令统管这个世界。

　　今天，我们说基督掌权，意思是，祂升天后承接了祂来到地上以前的王权。在地上的时候，祂仍在维系万物，成就祂的一切旨意，直到死而复活。但如今祂升到天上，就成了万有的主。祂掌管万有，使万事都互相效力，叫爱祂的人得益处。

　　但祂不只是君王。祂升天以后，就在神的右边做我们的中保。祂继续履行祭司的职责，在父的面前为我们代祷。当我们认罪悔改，向神祷告时，祂的儿子，我们的祭司，就赦免我们的罪，又为我们代求，使神听我们的祷告，并帮助我们。

　　耶稣不仅是君王和祭司，祂还持续地透过圣灵的工作使祂的话进入到我们的心里。要记得，圣灵是为基督作见证的。我们之所以能从逻辑上和重要性上明白神的话，都是因为基督亲自差派的圣灵打开了我们的心。既然神的话是基督借着圣灵赐给我们的，那么耶稣也是我们的先知，祂赐下神的话语，使我们能与神同行，认识神和神的恩典。

　　这就是说，基督升天是为了我们现在的福祉。祂掌管我们今天所处的环境，祂为在其中的我们代求，祂使祂的话进入我们的心，帮助我们应对我们眼前的环境。但祂的工作还不止于此。

　　作为先知、祭司和君王，祂也在预备我们的将来。基督统管万有，照着祂的旨意运作万事，都是为了最大限度地彰显神的荣耀。作为君王，祂在为我们预备一个蒙神极大祝福的地方。作为祭司，祂要确保我们借着祂宝血的清洁，在神的审判座前得称为义。当我们跪拜在神的羔羊面前，耶稣作为祭司的本质将再次被凸显，祂用自己的血从各族、各方、各民、各国中买了人来，叫他们归于神。基督为我们预备将来也是在履行祂祭司的职责。最后，祂要借着祂的灵保守一切属祂的人。所以，神借着祂的灵成就祂的旨意，不仅是在现今的世界，也是在永恒里。神借着圣灵成全祂一切的旨意，这灵是耶稣基督凭着祂的旨意、权能和终极之爱所差来的。

　　这位升天的主，是我们的先知、祭司和君王，祂治理我们的当下，也预备我们的将来。

祷告

　　为我们代求的救主，祢从未停止怜悯祢的百姓。祢和我们一样凡事受过试探，当我们遇到试探时，祢就为我们代求。求祢为我们恳求祢的父，因为在审判全地的主面前，祢是我们的中保。阿们。

Scripture

ROMANS 8:34

Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.

Commentary

CHARLES WESLEY

Arise, my soul, arise! Shake off thy guilty fears;
The bleeding Sacrifice in my behalf appears.
Before the throne my Surety stands;
My name is written on his hands.

He ever lives above, for me to intercede,
His all-redeeming love, his precious blood to plead.
His blood atoned for all our race,
And sprinkles now the throne of grace.

Five bleeding wounds he bears, received on Calvary;
They pour effectual prayers, they strongly plead for me:
“Forgive him, oh, forgive!” they cry,
“Nor let that ransomed sinner die.”

My God is reconciled; his pardoning voice I hear.
He owns me for his child; I can no longer fear.
With confidence I now draw nigh,
And “Father, Abba Father!” cry.

Devotional

BRYAN CHAPELL

The ascension is Christ’s enthronement as King over all. When he ascended, he showed that he ruled over death and that he continues to assume his place of authority over all the world. The very One who created the world is the One who continues to rule it by the word of his power.

Now when we say that Christ rules, we mean that in his ascension he assumed the office of King that he had before he came to earth. While on this earth, he continued to maintain all things and accomplish all his purposes, even to his death and resurrection. But as now the ascended Lord, he is Lord over all. He is the One who controls all things so that they are working for the good of those who love him.

But he’s not simply King. He, in his ascension, is interceding for us at the right hand of God. He continues to fulfill the office of a priest as well, providing what is needed as advocacy and intercession before the Father. As we repent of our sins, as we pray to God, our sins are taken by the Son of God, acting as a priest on our behalf, as the One who now intercedes for us, so that God will listen and act in our behalf.

Not only is Jesus acting as that King and as Priest in our behalf, he continues to send his Word into our hearts by the work of his Spirit. The Holy Spirit, remember, was to testify of Christ. The very reason that we can understand God’s Word—not just its logic but its significance—is that the Holy Spirit sent by Christ himself is opening our hearts to it. This means that as that Word comes from Christ and is given to us by his Spirit, Jesus continues to operate as a prophet on our behalf, giving us the Word of God so that we can walk with him, understand him, and understand his grace.

All this means that Christ in his ascension is operating for our present good. He’s ruling our present circumstances. He’s advocating for us in our present circumstances. He’s sending his Word into our hearts so that we can handle our present circumstances. But that’s not the end of his job.

As Prophet, Priest, and King, he’s also preparing for our future. All things are being worked toward a divine end, a culmination, a consummation of the glory of God by the One who rules over all for the purposes that he has designed. He, as King, is preparing a place for us of God’s great blessing. As Priest he is going to ensure that when we stand before the throne of judgment, we will be made right before God by the cleansing work of his blood. Jesus’s priestly nature will again come to the fore as we bow before the Lamb of God, who by his blood purchased men and women for God from every tribe and language and people and nation. That priestly role Christ will also fulfill as he prepares a future for us. And, ultimately by his Spirit, he will secure all who are his own. So that God by his Spirit is accomplishing his will not only in the present world but also in eternity. He is securing by the power of the Spirit all that God intends, sent by the purposes, power, and ultimate love of Jesus Christ.

That ascended Lord is the One who, by being Prophet, Priest, and King, is ruling over our present and preparing for our future.

Prayer

Interceding Savior, you have not stopped showing compassion for your people. You were tempted in every way as we are, and you now intercede for us when we are tempted. Plead for us to your Father, for you are our advocate before the judge of all the earth. Amen.

问题50：基督的复活对我们意味着什么？
答：基督借着身体的复活，战胜了罪和死亡，使一切信靠祂的人都在今世获得新生命，并在来世获得永生。正如我们有一天要复活，这个世界有一天也会被复兴。但那些不信靠基督的人将被复活进入永死。
儿童版：基督战胜了罪和死亡，使一切信靠祂的人都在今世获得新生命，并在来世获得永生。

Question 50: What Does Christ’s Resurrection Mean for Us?
Answer: Christ triumphed over sin and death by being physically resurrected, so that all who trust in him are raised to new life in this world and to everlasting life in the world to come. Just as we will one day be resurrected, so this world will one day be restored. But those who do not trust in Christ will be raised to everlasting death.
For Kids: Christ triumphed over sin and death so that all who trust in him are raised to new life in this world and to everlasting life in the world to come.

歌谱 Lead Sheet

经文

《帖撒罗尼迦前书》4 章13 节至14 节：

　　论到睡了的人，我们不愿意弟兄们不知道，恐怕你们忧伤，像那些没有指望的人一样。我们若信耶稣死而复活了，那已经在耶稣里睡了的人，神也必将他们与耶稣一同带来。

注解

钟马田

　　到末日审判时，受造之物都将脱离败坏的辖制，得享「神儿女自由的荣耀」（罗8:21）。一切都将得着荣耀，包括自然界本身。在我看来，圣经所讲的永恒的样子似乎就是：人类活在这个被更新了的完美的世界中，这是神原本就计划好了的。我们称之为天堂。祂最初将亚当放在「天堂」里，随后亚当犯罪堕落，一切受造之物也一同堕落了。但在这个完美的世界中，男人和女人都要活在身体里，并且是以一个荣耀的身体活在一个荣耀的世界里，有神与他们同在。

默想

唐·卡森

　　耶稣基督的复活带来许多美妙的结果：首先，证明了耶稣是无罪的。有些人认为耶稣死在十字架上一定是罪有应得。罗马法庭判祂有罪，旧约本身主张凡挂在木头上的都在神的咒诅之下。但事实证明，祂不是一个因为自己的罪而死的人。相反，祂背负他人的罪孽，神如此喜悦这牺牲，所以神使祂从死里复活。因此，祂的复活是祂无罪的证明。耶稣临死前说「成了」的时候，铁证如山。神认定了，天父认定救赎之工完成了。天父通过使耶稣复活来证明祂无罪。

　　复活也体现出福音对于人实实在在的关怀。有些人认为人死后就成了虚无缥缈的灵魂，与肉体无关了。但基督教基要的真理包括新天新地，就是我们最终的归宿，是义人的居所。不会只有属天的存在，也有属世的存在。有新天，也会有新地，我们会有像基督一样复活的身体，这是《哥林多前书》15 章一个重大的论点。保罗认为，如果基督从死里带着复活的身体复活，有些地方很奇特、引人注目：复活的身体能够被触摸、与之握手、交谈、肉眼可见，祂也吃人的食物。而当我们在末后的日子复活时，我们也会有像祂一样复活的身体，这是我们最终的归宿。因此，在这世代的末了，祂的复活被称为全体复活中初熟的果子。所有人都将复活，或进入永生，或被定罪，因为我们本质上都是有血有肉的人。

　　而与这一同来到的是超越于今生的进入永生的异象。我们不应当认为基督教仅仅只是解决我们今生的问题，基督教终极的目的是超越今生的生命。当我们日渐衰老，头发一根根地掉光，得了关节炎和老年痴呆，我们都将面对衰老年岁的软弱，突然，复活对于我们来说实在是好得无比的事情。因为我们的指望不是活到七八十岁，甚至是九十岁，我们最终指望的是一个如同基督复活后的身体。祂是初熟的果子，我们已经蒙祂保守，我们也将跟随祂一起复活。我们在复活中与祂连结，住在新天新地中，那里是义人的居所。这就是为何《帖撒罗尼迦前书》4 章，这个关于复活的伟大章节，要用这样的话来作结：「你们当用这些话彼此劝慰。」

祷告

　　使人复活的神，求祢让我们牢记，死亡并不是我们的终点。救我们脱离应得的审判，使我们忠心，恳切劝人逃避祢将来的忿怒。我们在盼望中等候那将来的喜乐，就是我们借着基督的功劳得脱离忿怒，并要穿上复活的身体，治理一个更新的天地。阿们。

Scripture

1 THESSALONIANS 4:13–14

But we do not want you to be uninformed, brothers, about those who are asleep, that you may not grieve as others do who have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.

Commentary

MARTYN LLOYD-JONES

The whole creation will have been delivered from the bondage of corruption and will be enjoying “the glorious liberty of the children of God” (Rom. 8:21). Everything will be glorified, even nature itself. And that seems to me to be the biblical teaching about the eternal state: that what we call heaven is life in this perfect world as God intended humanity to live it. When He put Adam in Paradise at the beginning Adam fell, and all fell with him, but men and women are meant to live in the body, and will live in a glorified body in a glorified world, and God will be with them.

Devotional

D.A. CARSON

The resurrection of Jesus Christ carries with it many, many wonderful implications. The first is that it vindicates Jesus. In other words, some people thought that if Jesus died on the cross, it could only be because he deserved it. He was declared guilty by a Roman court. And the Old Testament itself insists that anyone who hangs on a tree is under the curse of God. But as it turns out, he did not die as a damned man because of his own sin. Rather, he was bearing the sin of others, and that sacrifice so pleased God that God raised him from the dead. Thus, his resurrection is a form of vindication. It is proof positive that when Jesus said with his dying words, “It is finished,” God agreed. His Father agreed. The work of redemption had been accomplished, and the Father vindicates Jesus through the resurrection.

The resurrection also demonstrates the gospel’s concern for human beings embodied. In other words, some people think of our ultimate state as kind of ethereal spirit beings without any connection with bodies. But part of elementary, fundamental Christian truth is that in the new heaven and the new earth, the ultimate goal, the home of righteousness, there will not be just heavenly existence. It’s earthly existence. It’s a new heaven and a new earth, and we will have resurrection bodies like Christ’s. That’s one of the great arguments of 1 Corinthians 15. Paul argues that if Christ rose from the dead in a resurrection body—which, however strange in some ways and remarkable it was, could be touched and handled, could be spoken to, could be seen, and could actually eat human food—then when we, who are finally resurrected on the last day, come into that final state, we will have resurrection bodies like his resurrection body. That is our destination. So his resurrection is the firstfruit of what is often called a general resurrection at the end of the age. All human beings will be resurrected, whether to life or to condemnation, because we are essentially embodied people.

And with this comes also a vision of life and existence beyond this life. We should not think that Christianity merely sorts out some problems in our lives here. Rather, the ultimate goal is beyond this life. When we get older and more hairs fall out and arthritis kicks in, or we slink away into dementia, suddenly resurrection existence begins to look very good indeed because our hope is not to survive to seventy or eighty or even ninety. Our hope finally is a body like Christ’s resurrection body. And his is the firstfruit; ours has been secured by him, and we are coming along behind him to join him in resurrection existence: full-bodied resurrection existence in the new heaven and the new earth, the home of righteousness. That’s why 1 Thessalonians 4, the great resurrection chapter, ends with the words “Therefore encourage one another with these words.”

Prayer

Resurrecting God, make us mindful that death is not the end for us. Save us from the judgment we deserve, and make us faithful to implore others to flee from the wrath to come. We look in hope to the joy that will be ours when, saved from that wrath through the merits of Christ, we will be clothed with resurrected bodies to reign on a renewed earth. Amen.