分类： 《新城要理问答》

问题29：我们怎样才能得救？
答：只能借着相信耶稣基督和祂在十字架上的代赎之死。这样，尽管我们犯了悖逆神的罪，并且仍然倾向于行恶，然而，当我们悔改并相信基督时，神就不因我们自己的任何功德，只是出于纯粹的恩典，将基督完全的义归给我们。
儿童版：只能借着相信耶稣基督和祂在十字架上的代赎之死。

Question 29: How Can We Be Saved?
Answer: Only by faith in Jesus Christ and in his substitutionary atoning death on the cross; so even though we are guilty of having disobeyed God and are still inclined to all evil, nevertheless, God, without any merit of our own but only by pure grace, imputes to us the perfect righteousness of Christ when we repent and believe in him.
For Kids: Only by faith in Jesus Christ and in his substitutionary atoning death on the cross.

歌谱 Lead Sheet

经文

《以弗所书》2 章8 节至9 节：

　　你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的；也不是出于行为，免得有人自夸。

注解

司布真

　　我们既因信称义，就得以与神和好。良心就停止了控告。如今审判是要判罪人无罪，而非控告祂。回首从前所犯下的罪，我们的心带着深深的忧伤，然而却不再惧怕有刑罚来到；因为基督已经偿清祂百姓所有的罪债，且收到了神的收据；除非神不公义，一笔债务要人偿还两次，否则，由耶稣代为受死的灵魂没有一个会下地狱。我们被开启了的心性似乎告诉我们，神一定是公义的；我们觉得一定是这样，这最初让我们感到恐惧；但奇妙的是，同样的信念，到后来竟成为我们信心与平安的支柱！如果神是公义的，我，一个罪人，若无人替代，就必要受刑罚，但耶稣替我受了刑罚；现在，如果神是公义的，我，一个在基督里的罪人，就绝不会受刑罚。一个被耶稣代赎了的灵魂绝不可能遭受律法的刑罚，除非神先改变祂自己的本性。耶稣已经等价地承受了祂百姓因为罪所当受的神的忿怒，如今信祂的人可以因着荣耀的胜利而欢呼，「谁能控告神的选民呢？」（参见罗8:33）神不能，因为祂已经算他们为义了；基督也不能，因为祂已经为他们死，又复活了。我的盼望不在于我不是一个罪人，而在于基督为了我这个罪人死；我的依靠不在于我是圣洁的，而在于我虽不洁，但祂是我的义；我的信仰不取决于我是，或将是什么，也不依赖于我的感觉或认知，而在于基督的所是，以及祂已经为我做的和正在为我做的。美丽的盼望女仆骑在正义的雄狮上，仿佛女王一般。

默想

凯文·德扬

　　《使徒行传》16 章记载说，保罗和西拉在监狱中，地大大震动，囚犯都要逃走了。那里的一个狱卒醒来后，以为囚犯都逃走了，祂就拿刀要自杀，保罗却阻止了祂。接下来这个狱卒问了一个很著名的问题：「先生，我当怎样行才可以得救？」（徒16:30）保罗给了祂最简洁、最有爱心、符合圣经、绝对是最美的答案：「当信主耶稣，你和你一家都必得救。」（徒16:31）

　　「我当怎样行才可以得救？」无论今生还是来世，再也没有比这更重要的问题了。保罗的回答为我们的要理问答做了一个精彩的总结。我们在这里看到，保罗讲到信耶稣是什么意思，哪种信心才能使人得救，神如何借着信拯救人。这里有两个关键词，第一个词是「唯独」，「唯独」在耶稣基督里的信心。说到信仰或信心的时候，人们都有自己不同的看法和见解，但「唯独」信心的意思，不是在信心之外再加上什么，不是基于我们背景的信心，不是信心加上你的出身，不是信心加上你能做的好事，不是信心加上社会公义，不是信心加上你持续的祷告，是「唯独」借着信心，而且是在耶稣基督里的信心。这信心是有对象的。

　　有很多人会自称「我是有信心、有信仰的人」，「你也要有信心啊」，但信心本身毫无价值。信心的对象才能拯救我们。一个人拥有很强烈的信心，或表现得很敬虔是没有用的，拥有神秘属灵体验也没用，而是唯独对耶稣有信心，祂是信心的对象。拯救我们的是信心的对象，信心只是工具。信心不是某种善行，然后神看见，就说：「你虽然做得不多，但你有信心，我真的很喜欢。」不是这样的。我们借着信心与基督联合，基督借以拯救我们，信心的对象才是重要的。

　　我在比较寒冷的地带长大，我们经常会去溜冰，打冰球。当你小心翼翼走到今年初结的冰上面，你会想：「这冰够不够厚？」有人会在冰面上自由地溜来溜去，他们对冰层充满了信心；也有人很害怕，小心翼翼，他们对冰层信心不足，不敢上冰。但什么能保证我们的安全呢？使人安全的不是信心的程度，当然你信心满满，就可以溜来溜去，但关键的是冰的厚度。

　　也就是你所站之地使你免于危险，而这所站之地就是耶稣基督，这就是唯独信靠基督的意思。

　　另外一个关键词在这里异常重要，这个词是「归算」，也许对你来说是新词，但这对福音和基督教信仰来说，是非常基要的。就是耶稣一生所活出来的公义，全都「归算」给我们，都算作是我们的，就好像汇款一样被划给我们了。我们所继承的义和我们自己的义是不同的。「我本身就是义人，我行公义」，这不是这里所讲的义。这里是在讲基督的义，是在我们之外的义，是因为我们借着信心与基督联合，祂的义「归算」成为我们的义。所以神能同时以公义追讨恶人的罪，并通过赦罪让恶人称义。

　　这就是《罗马书》3 章的目的，也是福音中的好消息。虽然我们依然是罪人，神却使我们称义，又能合乎公义地践行此事。不是因为祂会变魔术，好像罪不是什么大问题，把它变不见了，而是因为我们属基督，祂的义成为了我们的义。神依然公义，而我们又能被称义。

祷告

　　怜悯的主，我们放下自己的骄傲和一切的自义，以悔改和信心来到祢的面前。我们相信借着祢的死，我们已经得着生命。我们为这白白的救恩而赞美祢。阿们。

Scripture

EPHESIANS 2:8–9

For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.

Commentary

CHARLES HADDON SPURGEON

Being justified by faith, we have peace with God. Conscience accuses no longer. Judgment now decides for the sinner instead of against him. Memory looks back upon past sins, with deep sorrow for the sin, but yet with no dread of any penalty to come; for Christ has paid the debt of his people to the last jot and tittle, and received the divine receipt; and unless God can be so unjust as to demand double payment for one debt, no soul for whom Jesus died as a substitute can ever be cast into hell. It seems to be one of the very principles of our enlightened nature to believe that God is just; we feel that it must be so, and this gives us our terror at first; but is it not marvelous that this very same belief that God is just, becomes afterwards the pillar of our confidence and peace! If God is just, I, a sinner, alone and without a substitute, must be punished; but Jesus stands in my place and is punished for me; and now, if God is just, I, a sinner, standing in Christ, can never be punished. God must change his nature before one soul for whom Jesus was a substitute can ever by any possibility suffer the lash of the law. Therefore, Jesus having taken the place of the believer—having rendered a full equivalent to divine wrath for all that his people ought to have suffered as the result of sin, the be- liever can shout with glorious triumph, “Who shall lay anything to the charge of God’s elect?” Not God, for he has justified; not Christ, for he has died, “yes rather has risen again.” My hope does not live because I am not a sinner, but because I am a sinner for whom Christ died; my trust is not that I am holy, but that being unholy, he is my righteousness. My faith does not rest upon what I am, or shall be, or feel, or know, but in what Christ is, in what he has done, and in what he is now doing for me. On the lion of justice the fair maid of hope rides like a queen.

Devotional

KEVIN DEYOUNG

In Acts 16, Paul and Silas are in prison when a violent earthquake occurs. Prisoners are escaping, and the jailer wakes up and is abso- lutely dismayed that everyone is running off. The jailer is about to kill himself, and Paul stops him. And the jailer asks this very famous question: “Sirs, what must I do to be saved?” (v. 30). Paul gives him the short, biblical, absolutely beautiful answer: “Believe in the Lord Jesus and you will be saved, you and your household” (v. 31).

“What must I do to be saved?” There’s no more important question in this life or for the next life. The answer to our catechism question provides a wonderful summary of what it means to have faith in Christ—the sort of faith that saves—and how God saves through faith. This summary contains two key words. First is the very first word: only. Only faith in Jesus Christ. You see, it wouldn’t be terribly controversial to talk about faith. People are into faith and believing something. But it’s only faith, not faith plus something else. It’s not faith in addition to your background, faith plus your family of origin, faith plus how many good things you can do for social justice, or faith plus how often you pray. It’s only faith, and it’s faith in Jesus Christ—there is an object to it.

Many people will wax on and on about faith and belief and say, “I’m a person of faith” or “You’ve got to have faith.” But faith by itself doesn’t mean anything. It is the object of faith that saves us. It’s not being a person who has strong beliefs, who is sincere, or who has a mystical belief in spiritual things that saves us. It’s faith in Jesus Christ. He’s the object. It’s the object of our faith that saves us. Faith is only an instrument. It’s not the one good deed that God sees and says, “Well, you don’t have much going for you, but you have faith, and I really like that.” No. Faith is what joins us to Christ, and then he saves us. It’s the object that matters.

Growing up in a cold part of the country, I often went ice skating and played hockey. I might tiptoe out onto that first freeze of the year, and sort of wonder, “Is this ice thick enough?” Someone else might be on the ice zipping around skating with great freedom and having a lot of faith in the ice, while I’m gingerly tiptoeing and have just enough faith to get out on the ice. But what makes both of us secure? It’s not the level of faith, though you’d like to have the strong faith that’s zipping around there, but it’s the thickness of the ice.

It’s the object on which you’re standing that saves you. And that’s Jesus Christ. So it’s only faith in him.

The other word that is so crucial here is imputes. It is essential to the gospel and to the Christian faith that the righteous life that Christ lived is imputed to us. That means it’s reckoned to us. It’s counted to us. It’s sort of a wire transfer of funds. And there’s a difference between a righteousness that is inherent in us, infused in us, a kind of righteousness that says, “Well, look at me, I’m righteous. I do righteous things.” That’s not what this is talking about. This is talking about the righteousness of Christ that is outside of us, but because we’re joined to Jesus by faith, it gets counted as our righteousness, so that God can be both the just and the justifier of the wicked.

That’s the problem in Romans 3, and that’s the good news of the gospel—that though we are still sinners, God justifies us. And he is just to do so not because he waves a magic wand or says sin’s not a big deal (wink-wink); it’s because we belong to Christ and his righteousness is our righteousness that God can be just and we can be justified.

Prayer

Merciful One, we renounce our pride and all pretensions of self- righteousness, and we come to you in repentance and faith. We trust your death to give us life. We praise you for the gift of salvation. Amen.

问题28：那些没有因信与基督联合的人死后会发生什么？
答：在审判的日子，他们将接受对他们可怕但公正的定罪判决。他们将被赶出神悦纳的同在，投入地狱，承受公正而严厉的永恒惩罚。
儿童版：他们将被赶出神悦纳的同在，投入地狱，承受公正而严厉的永恒惩罚。

Question 28: What Happens After Death to Those Not United to Christ by Faith?
Answer: At the day of judgment they will receive the fearful but just sentence of condemnation pronounced against them. They will be cast out from the favorable presence of God, into hell, to be justly and grievously punished, forever.
For Kids: They will be cast out from the presence of God, into hell, to be justly punished, forever.

歌谱 Lead Sheet

经文

《约翰福音》3 章16 节至18 节、36 节：

　　神爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生。因为神差祂的儿子降世，不是要定世人的罪，乃是要叫世人因祂得救。信祂的人，不被定罪；不信的人，罪已经定了，因为祂不信神独生子的名……信子的人有永生；不信子的人得不着永生，神的震怒常在祂身上。

注解

莱尔

　　地狱是个令人痛苦的主题，但我却不敢、也不能保持沉默。若不是神亲口提到，谁会想谈论地狱之火呢？当神如此直白地谈到地狱时，谁还能保持安稳，闭口不言呢？

　　……我知道有些人根本不相信有地狱。他们认为不可能有这样一个地方。他们称这不符合神的慈爱。他们说这种想法太可怕，不可能是真的。魔鬼当然喜欢这些人的观点，他们对它的国大有帮助。他们鼓吹的正是魔鬼最喜欢的老套路，「你们不一定死」……

　　要解决的问题只有一个：「神是怎么说的」。你相信圣经吗？那就按照祂说的，地狱是真实的。它就和天堂一样真实，和因信称义一样真实，和基督死在十字架上一样真实，和死海一样真实。假如你怀疑地狱，就相当于你怀疑所有的事实或教义。不相信地狱，圣经中的一切也就变得七零八落了，你就可以立刻把圣经丢在一边了。从「没有地狱」到「没有神」只不过是一步之遥。

默想

约翰·林

　　在圣经中最困难并被误解的教导之一，就是地狱是真实的，在地狱里人是有知觉的，经历永恒的刑罚。我们可以理解，我们身边都有不认识基督的人，朋友、亲人、邻居、同事。我们很少会去想，地狱将是他们最终的归宿。从古至今，人们对地狱总感到不安。表面上看来，这和圣经中所讲的神的恩典慈爱不相符，但问题是我们无法避开圣经对人在地狱里有知觉和永远痛苦的教导。甚至地狱若不存在，我们就无法来谈起神的慈爱。

　　首先，要从耶稣讲起，祂是最有爱心的人，但祂提到地狱的次数和对地狱的形容比所有圣经作者加起来还多。祂形容地狱像欣嫩子谷，是终年焚烧垃圾的地方，或是黑暗无光悲惨之地。在财主与拉撒路的故事中，我们看到地狱是人有意识真受苦的地方。耶稣持续不断地警戒我们关于地狱的事。（参见太13:41-42 ；可9:42-48 ；路16:19-31）

　　第二，地狱的存在，能帮助我们理解罪的后果。从某方面来讲，地狱就是我们罪人一直期望的结局：人彻底独立，离开神。所以在地狱里，我们就被剪除，离开神。在地狱里没有爱，没有友谊，没有喜乐，没有安息，因为这些事情只存在于有神的地方。

　　最重要的是，若我们不理解地狱，我们就无法真正理解十字架的意义。我们若不了解神真实的烈怒，就无法了解神的慈爱。神的愤怒就是：对毁坏祂所爱事物之人的愤恨是确定的、受控的。神因祂对受造界的爱，显出愤怒，因为祂是公义的。祂愤恨贪婪、骄傲、自私和不公义，因为这样的邪恶是具有毁灭性的。神不允许任何人破坏受造界，毁坏祂所爱的百姓。

　　我们可以这样想，你若说「我知道神爱我，因为祂『将会』把一切都给我」，与「我知道神爱我，因为祂『已经』把一切都给了我」，这两者是非常不同的。一个是爱的感受，另一个是爱的行动。若我们试图降低地狱的痛苦与神的愤怒，好像这样的神会比较有爱心，但这其实是在弱化神的爱。若地狱不是真的，我们就无从理解基督为我们的罪所付出的真正的代价。若没有真实的代价，那也就没有真正的爱，没有真正的恩典，也就无从赞美祂为我们所成就的。

　　除非你相信有地狱，不然你永远不会懂耶稣多么爱你，祂多么珍惜你。耶稣在十字架上亲尝地狱的滋味，耶稣被祂的父弃绝，在十字架上祂呼喊：「我的神，我的神，为什么离弃我？」（太27:46）当耶稣失去父亲永恒中的慈爱，祂亲尝哀伤，被撕裂、被孤立，远远超过我们任何人在地狱中所要承受的痛苦。祂为我们而被弃绝孤立，担当我们当受的刑罚。除非你相信地狱，明白耶稣为你所做的，否则你永远不会明白耶稣有多么爱你。

　　所以问题的重点不在于慈爱的神怎么会容许地狱的存在，重点是，耶稣若为我亲尝地狱，那祂一定真的就是慈爱的神。所以问题不是「神为何容许地狱存在？」问题是「神为何为我亲尝地狱？」而且祂真的这样做了！

祷告

　　审判全地的主，一想到那些在祢约之外的人所要面临的审判，我们就恐惧战兢。愿我们所爱的人都能及时地与祢和好，以使他们能免受应得的刑罚。若没有祢，我们也该如此受罚。阿们。

Scripture

JOHN 3:16–18, 36

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. . . . Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.

Commentary

J. C. RYLE

Painful as the subject of hell is, it is one about which I dare not, cannot, must not be silent. Who would desire to speak of hell-fire if God had not spoken of it? When God has spoken of it so plainly, who can safely hold his peace?

. . . I know that some do not believe there is any hell at all. They think it impossible there can be such a place. They call it inconsistent with the mercy of God. They say it is too awful an idea to be really true. The devil of course rejoices in the views of such people. They help his kingdom mightily. They are preaching up his old favourite doctrine, “ye shall not surely die.” . . .

There is but one point to be settled, “what says the word of God.” Do you believe the Bible? Then depend upon it, hell is real and true. It is as true as heaven—as true as justification by faith—as true as the fact that Christ died upon the cross—as true as the Dead Sea. There is not a fact or doctrine which you may not lawfully doubt if you doubt hell. Disbelieve hell, and you unscrew, unsettle, and unpin everything in Scripture. You may as well throw your Bible aside at once. From “no hell” to “no God” there is but a series of steps.

Devotional

JOHN LIN

One of the Bible’s more difficult and often misunderstood teachings is that of hell being a real, conscious, eternal punishment. And this is understandable. All of us have people in our midst who don’t know Christ—friends, family members, neighbors, colleagues—about whom we would rather not think that hell could be their future. In fact, people have had discomfort about the idea of hell throughout history, because on the surface it seems inconsistent with everything we read in the Bible about God’s mercy and love. And yet the Bible’s teaching on hell as conscious and eternal suffering is unavoidable. Actually, without the existence of hell, much of what we know about God’s love comes into question.

First, Jesus, the most loving man who ever lived, spoke about hell more frequently and vividly than all other biblical authors combined. He described it as Gehenna, which was a garbage heap where fires burned constantly, or as the outer darkness, where there’s no illumination but only misery. In the story he tells of the rich man and Lazarus, hell is a place of conscious and real suffering. Jesus warns us about hell again and again (Matt. 13:41–42; Mark 9:42–48; Luke 16:19–31).

Second, the existence of hell helps us to understand the consequences of sin. In some ways hell is the outworking of what we as sinful people have always wanted: autonomy and independence from God. In hell we are therefore cut off from God and from everything that God is. So in hell there’s no love, there’s no friendship, there’s no joy, there’s no rest, because those are all things that exist only where God is present.

But most importantly, until we acknowledge the reality of hell, we cannot truly understand the meaning of the cross. Put another way, we cannot understand God’s love until we understand the reality of his wrath. God’s wrath is a settled, controlled opposition and hatred of anything that is destroying what he loves. God’s wrath flows from his love for creation. It flows from his justice. He’s angry at greed, self-centeredness, injustice, and evil because they’re destructive. And God will not tolerate anything or anyone responsible for destroying the creation and the people that he loves.

Think of it this way. Saying, “I know God loves me because he would give up everything for me” is much different from saying, “I know God loves me because he did give up everything for me.” One is a loving sentiment; the other is a loving act. And while we may try to make God more loving by diminishing the reality of hell and God’s wrath, all we’ve really done is diminish the love of God. Without a real hell we can’t understand the real price that Jesus paid for our sin. And without a real price that was paid, there’s no real love, there’s no real grace, and there’s no real praise for what he has done.

Unless you believe in hell, you’ll never know how much Jesus loves you and how much he values you. Jesus experienced hell himself on the cross. Jesus was separated from his Father. On the cross Jesus cried, “My God, My God, why have you forsaken me?” (Matt. 27:46). When Jesus lost the eternal love of the Father, he experienced an agony, a disintegration, an isolation greater than anything anyone of us would have experienced in eternity in hell. He took the isolation and disintegration that we deserve upon himself. Unless you believe in hell and see what Jesus took for you, you will never know how much he loves you.

The real issue is not how a loving God would allow there to be a hell. The issue is, if Jesus Christ would experience hell for me, then, truly, he must be a loving God. It’s not “Why would God allow hell?” It’s “Why would God experience hell for me?” And yet he did.

Prayer

Judge of All the Earth, we tremble to think of the judgment that awaits all outside your covenant. Before it is too late, may those we love be reconciled to you so that they do not suffer the punishment that is theirs, and would have been ours, apart from you. Amen.

问题27：是不是所有人都因着基督得救了，正如他们都因亚当失落了一样？
答：不，只有那些蒙神拣选、并因信与基督联合的人。然而，神出于祂的怜悯，仍向那些非选民显出了普遍恩典，如限制罪恶的影响，使文化行为能造福于人类。
儿童版：不，只有那些蒙神拣选，并因信与基督联合的人。

Question 27: Are All People, Just as They Were Lost Through Adam, Saved Through Christ?
Answer: No, only those who are elected by God and united to Christ by faith. Nevertheless God in his mercy demonstrates common grace even to those who are not elect, by restraining the effects of sin and enabling works of culture for human well-being.
For Kids: No, only those who are elected by God and united to Christ by faith.

歌谱 Lead Sheet

经文

《罗马书》5 章17 节：

　　若因一人的过犯，死就因这一人作了王；何况那些受洪恩又蒙所赐之义的，岂不更要因耶稣基督一人在生命中作王吗？

注解

钟马田

　　「普遍恩典」是指神按着自己的意志和喜好施予的普遍祝福，面向所有的人，并不仅限于祂自己的百姓。普遍恩典也指圣灵的普遍运行，这并非心意的更新，而是一种道德的影响力，使得罪恶得到抑制，社会生活的秩序得以维系，民间的正义获得提升。这是一般性的定义。圣灵从最开始就在这个世界上运行，祂对那些没有被拯救和已经走向灭亡的人也有着影响力和功效。虽然他们生活在这个世界上的时候，受到了圣灵的影响，但这种影响是一般性的，而非救赎性的，这是出于神的旨意……若没有圣灵普遍地运行在人心里，人类应该早就因为堕落和罪恶而消亡了……其次，普遍恩典也通常被描述为文化，我指的是艺术与科学，包括哲学、文学、建筑、雕塑、绘画和音乐等方面。毫无疑问，艺术修养是好的。它虽没有救赎性，但能使人变好，使人生活得更加美好。那么，所有这些文化艺术是从哪里来的呢？你如何解释像莎士比亚和米开朗基罗这样的人？圣经的答案是，这些人能够在圣灵的一般性影响下，也就是普遍恩典的影响下，将所得的恩赐发挥出来。

默想

提摩太·凯勒

　　在这个要理问答中，我们提及了一个重要的平衡。一方面我们学习到，不是所有的人都会得救。这点圣经在很多处都清楚地提及，多到我们无法列出所有的经文。但让我为你指出其中的两处。
在《约翰福音》6 章，耶稣说：「差我来者的意思就是：祂所赐给我的，叫我一个也不失落，在末日却叫他复活。」（约6:39）耶稣是在说，神赐给祂特定数目的人，在末日会叫他们复活，不是每个人在末日都会复活。

　　同样的，在《罗马书》8 章28 节至30 节，有类似的教导。保罗在30 节说：「预先所定下的人又召他们来，所召来的人又称他们为义，所称为义的人又叫他们得荣耀。」请注意，自始至终都是同一批人，祂不是说「其中一些」所召来的人又称他们为义。仿佛某些人被召，部分人被称义。不，只有那些被祂所召的才被称义，只有被称义的，才使他们得荣耀。是特定的数目，不是所有的人都得救。

　　另一方面，这个要理问答论到普遍恩典。毛瑞琪（Richard Mouw）在他的书中对这个命题给了一个定义：「有一种不属于拯救的恩惠，广泛存在于人类文化的互动中，是神对全人类的恩惠。无论是否被拣选，都能享受，这是基督徒与非基督徒互助的基础，甚至基督徒需要向非基督徒学习。」

　　圣经的答案是，《罗马书》1 章和2 章的答复是：是的。虽然不是所有的人都会得救，但神依然赐下从祂而来的智慧和洞见给了全人类，这智慧在艺术中、在科学中、在良好的政府中被呈现出来，以此建立一个更好的世界。这是基督徒独享的恩赐所无法企及的，所以我们必须有一个良好的平衡：一方面，不是所有人都得救，不是每个人都会得着耶稣基督的救赎之恩；但另一方面，我们必须珍惜普遍恩典，就是神赐给全人类的。我们必须知道，神借着很多不信的人帮助我们及世界，我们必须珍惜、感恩、尊重他们。这就是我们所必须取得的平衡。

祷告

　　至高的救赎主，除祢以外，别无拯救，求祢搭救一切求告祢名的人。若不是祢使我们从死里复活，我们就不可能呼求祢。虽然我们还不完全明白祢拣选的爱，但我们承认这是我们和其他任何人所不配得的。阿们。

Scripture

ROMANS 5:17

For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

Commentary

MARTYN LLOYD-JONES

Common grace is the term applied to those general blessings which God imparts to all men and women indiscriminately as He pleases, not only to His own people, but to all men and women, according to His own will. Or, again, common grace means those general operations of the Holy Spirit in which, without renewing the heart, He exercises a moral influence whereby sin is restrained, order is maintained in social life, and civil righteousness is promoted. That is the general definition. The Holy Spirit has been operative in this world from the very beginning and He has had His influence and His effect upon men and women who are not saved and who have gone to perdition. While they were in this life and world they came under these general, non-saving operations of the Holy Spirit. . . . It is not a saving influence, nor is it a redemptive influence, but it is a part of God’s purpose. . . . If the Holy Spirit were not operative in men and women in this general way, human beings, as a result of the Fall and of sin, would have festered away into oblivion long ago. . . . Next to that is what is generally described as culture. By that I mean arts and science, an interest in the things of the mind, literature, architecture, sculpture, painting, and music. Now, there can be no question at all but that cultivation of the arts is good. It is not redemptive, but it improves people, it makes them live better lives. Now, where do all these things come from? How do you explain men like Shakespeare or Michelangelo? The answer from the Scripture is that all these people had their gifts and were able to exercise them as the result of the operation of common grace, this general influence of the Holy Spirit.

Devotional

TIMOTHY KELLER

This particular catechism answer strikes a very helpful balance. On the one hand, we learn that not all human beings will be saved. This is taught so clearly in the Bible in so many places that it’s impossible to list all the texts. But let me call your attention to two.

In John 6, Jesus says, “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day” (v. 39). Jesus is talking about coming for a very specific number of people that he’s been given, and he’s going to raise them up on the last day. Not everyone will be raised up on the last day.

Romans 8:28–30 teaches a similar thing. Paul says in verse 30: “Those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glori- fied.” Notice, it’s the same number all through. He doesn’t say some of those he called, he justified, as if there were this many called and this many justified. No. All—and only—those he called, he justified. All—and only—those he justified he glorified. It’s a definite number. Not all people will be saved.

On the other hand, this catechism answer talks about common grace. Richard Mouw defines that in his book on this subject: “Is there a non-saving grace that is at work in the broader reaches of human cultural interaction, a grace that expedites a desire on God’s part to bestow certain blessings on all human beings—elect and non- elect alike, blessings that provide the basis for Christians to cooperate with and learn from non-Christians?”

And the Bible’s answer, in places like Romans 1 and 2, is yes. Though not all people are going to be saved, God still gives his gifts of wisdom and insight across the face of the whole human race. Through art and through science and through good government and in other ways, God is making this world a far better place than it would be if only Christians had those gifts. And so, again, here’s that very helpful balance that we should strike. On the one hand, no, not everyone is to be saved. No, not everyone has the saving grace of Jesus Christ in their lives. But on the other hand, we must appreciate the common grace that God gives across the whole human race. We must see that God is helping us and helping in the world through many people who do not believe. We need to appreciate those. We must be grateful for them, and we must respect them. That’s the balance that we must strike.

Prayer

Sovereign Savior, there is salvation in no one but you, and you save everyone who calls upon your name. We would never have called upon you if you had not brought us from death to life. We do not fully understand your electing love, but we confess that neither we nor anyone else deserves it. Amen.

问题26：基督的死还救赎了什么？
答：基督的死是整个堕落的受造界救赎和更新的开始，祂要透过祂的大能，叫万物为祂自己的荣耀和受造界的益处效力。
儿童版：整个堕落的受造界。

Question 26: What Else Does Christ’s Death Redeem?
Answer: Christ’s death is the beginning of the redemption and renewal of every part of fallen creation, as he powerfully directs all things for his own glory and creation’s good.
For Kids: Every part of fallen creation.

歌谱 Lead Sheet

经文

《歌罗西书》1 章19 节至20 节：

　　因为父喜欢叫一切的丰盛在祂里面居住。既然藉着祂在十字架上所流的血成就了和平，便藉着祂叫万有，无论是地上的、天上的，都与自己和好了。

注解

约翰·班扬

　　耶稣是救赎主，那就是祂的名字。祂来到这个世界就是为了救赎祂的百姓，救他们脱离一切的罪恶（参见多2:14），脱离现今这个邪恶的世界和我们的空谈。祂流出宝血买赎了我们，我们是祂用重价买来的（参见林前6:20）。我们都不属于自己，而是属于祂，是祂的血所买来的；我们相信祂深爱我们，因为祂用重价买赎了我们；如果祂不是深爱我们，祂就不会为了我们将自己献上（参见加2:20）。这是祂爱我们的最好证明。祂爱我们，用祂的血洗净了我们的罪（参见启1:5）。祂要救我们脱离将来的忿怒。

默想

佛蒙·皮尔

　　科罗拉多大峡谷的照片虽然有很多，但却没有一张能真实反映出它的原貌。最好你能亲身去体验一下科罗拉多大峡谷。看到人们第一次俯瞰大峡谷时的表情你就会知道，他们不禁立即会被它的广袤和独特的美所打动。那种景象真是让人顿生敬畏。

　　即使你站在大峡谷的边缘俯瞰大峡谷，却仍无法得到完整的体验。只有当你真的下去进到峡谷里面，你才会开始意识到它比你起初看到的更大、更深，也更壮美。大峡谷边缘的一瞥只是一个开篇而已，你一旦进到峡谷里面，就会看见更美的景象。

　　福音也是如此。当我们第一次走近福音的时候，我们看到一幅极美的、令人敬畏的景象，那就是罪人得蒙救赎。更具体来说，就是神借着耶稣基督白白地拯救罪人，将他们归于自己。神将这些人从罪中拯救出来，使他们成为一个新造的人，并使他们成为自己名下的儿女。

　　这是一个美得令人难以置信的好消息。但这仅仅只是神救赎和更新工作的开始。当我们深入了解福音之后，一幅更完整，也更壮丽的画面出现了。我们看到，神拯救罪人是祂更深入、更广泛，全面拯救整个受造界的开始。

　　拯救罪人是福音的核心，它是一个源头。从这个源头流出一条大河，满有能力救赎和医治宇宙的每个角落。

　　这怎么可能？是借着「祂在十字架上所流的血」（西1:20）成就的。由于人的堕落，受造之物被捆锁在地狱的门后。但神随后向我们走来，用耶稣基督的十字架砸开了这些门！借着神白白的恩典，一群人，甚至一切受造之物都被释放了。他们如今在子的国里，那里有完全的救赎和全面的更新。
所有的这一切带给了我们两个方面的益处。

　　第一，它给我们对未来的盼望。在我们周围，不公正的社会制度，衰落的道德文化，以及可怕的痛苦和死亡都是这个世界堕落的证据。最完整的福音告诉我们不要绝望，而要持定一个盼望，就是有一天所有这些都会过去，并被和平、和睦所取代，伴随着神「医治万民」（参见启22:2）。
不过，盼望中也有危险。因为堕落的受造之物包括许多仍在抵挡神的人，他们拒绝接受祂和祂所差来的耶稣的治理。福音的救赎工作意味着，万物，包括那些抵挡主的人最终都要来到主的脚前。现在每个人面临的问题是：神的救赎工作给你带来的是欢喜敬畏还是哀哭切齿。

　　第二，它在今天给我们动力。受造之物并没有被神抛弃，反而借着耶稣被改变，并且最终将会被完全更新。将来的受造界将是和睦的、和平的，与神、与人都有着适当的关系。今天的教会是这个新世界的前哨，也是实现这个新世界的主要途径。

　　这就意味着，教会不是这个世界的消极旁观者。教会也不是在这个世界上处境危险的过客，只等着被救离这艘沉船。相反，教会是神所差派的一群人，他们在这个世界上忠实宣扬并展现出福音救赎与更新的力量，这种力量即使在今天也非常重要。

祷告

　　一切受造之物的救主，这个世界不会总是像现在这样，我们只能在败坏中呼求祢国度的丰盛。谢谢祢最终将会使一切都更新。我们为祢的救赎延伸到祢所造的这个世界而欢呼。阿们。

Scripture

COLOSSIANS 1:19–20

For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.

Commentary

JOHN BUNYAN

Jesus is a Redeemer, that is his name; he came into the world on this very business, to redeem his people, to redeem them from all iniquity (Titus 2:14), from this present evil world, from our vain conversations. He hath shed his precious blood to purchase us, we are bought with a price (1 Cor. 6:20). We are none of our own, we are his, the purchase of his blood; and we may be confident that he dearly loves us, for he dearly bought us; and if he had not dearly loved us, he would never have given himself for us (Gal. 2:20). That was the highest testimony of his love; he loved us, and washed us from our sins in his blood (Rev. 1:5). He will redeem us from the wrath to come.

Devotional

VERMON PIERRE

Many pictures have been taken of the Grand Canyon. But none of them can really do it justice. The Grand Canyon is just one of those things best experienced in person. You can see it on people’s faces as they walk up to the rim and look out over the Canyon for the first time. They can’t help but be immediately struck by its immensity and unique beauty. It is a truly awe-inspiring sight.

Yet even there, standing at the rim, looking out over the Canyon, you won’t get a full experience of the place. It’s when you actually go down into the Canyon that you begin to see that it is bigger and deeper, more glorious in fact, than you initially saw. The view of the Grand Canyon at the rim is just the beginning of the even grander view that you will experience once you travel into the Canyon.

So it is with the gospel. As we first step up to the gospel, we see a most beautiful and awe-inspiring sight—the salvation of sinners. More specifically, that God through Jesus Christ has graciously acted to save a sinful people unto himself. These people are redeemed from sin and made a new creation and are adopted forever into the family of God.

It’s an amazing, beautiful, incredible message. And, at the same time, it is just the beginning of God’s saving, redeeming, and renewing work. As we head deeper into the gospel, a fuller and even more glorious picture emerges. We see that God’s saving of sinners was always intended to open up into a deeper, wider, all-encompassing saving of the whole creation.

The saving of sinners is at the heart of the gospel. It is the fountainhead. And from this fountainhead flows a mighty river, one full of redemptive, healing power for every square inch of the cosmos.

How is this possible? Through “his blood, shed on the cross” (Col. 1:20). Creation was in bondage due to the fall of man, locked behind the gates of hell. But then God moves toward us and, using the cross of Jesus Christ, smashes down those gates! Through God’s gracious efforts, a people and indeed a whole creation are freed. They are now in the kingdom of the Son, a place of complete redemption and total renewal.

All of this does two things for us.

1. It gives us hope about the future. All around us we see evidence of the fall in things like unjust social systems and moral cultural decline and terrible suffering and death. The gospel message in its fullest form tells us not to despair but to have a sure and certain hope that one day all such things will be wiped away and replaced with peace and harmony, with the “healing of the nations” (Rev. 22:2).

This hope, however, is mixed with a warning. For the fallen creation includes many who are still opposed to God, who continue to reject his rule and the One he sent to rule, Jesus. The redeeming work of the gospel means that all things, including those who oppose the Lord, will eventually be brought to heel. The question every person faces now is whether that redeeming work will be experienced with joyful awe or with the painful gnashing of teeth.

2. It gives us motivation in the present. The creation has not been abandoned by God. Instead, through Jesus, it has been reclaimed by him and will eventually be made brand new. It will be a creation characterized by harmony and peace, rightly related to God and humanity. The church today is an early outpost of this new creation and a primary means toward bringing about this new creation.

This means then that the church is not a passive bystander to the world. Nor is it an imperiled passenger in the world, only biding its time until it is rescued off of the sinking creation. Instead, the church is a divinely commissioned community of people whose faithful efforts in the world even now matter, insofar as they proclaim and embody the redeeming and renewing power of the gospel.

Prayer

Creation’s Redeemer, the world will not always be as it is now, fallen and groaning for the fullness of your kingdom. Thank you that, ultimately, you will make all things new. We rejoice that your redemption extends to the world you have made. Amen.

问题25：基督的死是否意味着我们所有的罪都可以得到赦免？
答：是的，因为基督在十字架上的死，完全偿清了我们罪债，神白白地将基督的义归给我们，就好像它是我们自己的义一样，并且不再记念我们的罪。
儿童版：是的，因为基督在十字架上的死，完全偿清了我们罪债，神将不再记念我们的罪。

Question 25: Does Christ’s Death Mean All Our Sins Can Be Forgiven?
Answer: Yes, because Christ’s death on the cross fully paid the penalty for our sin, God graciously imputes Christ’s righteousness to us as if it were our own and will remember our sins no more.
For Kids: Yes, because Christ’s death on the cross fully paid the penalty for our sin, God will remember our sins no more.

歌谱 Lead Sheet

经文

《哥林多后书》5 章21 节：

　　神使那无罪的，替我们成为罪，好叫我们在祂里面成为神的义。

注解

理查·薛伯斯

　　虽然一次过犯就足以定罪，但借着基督的恩典，许多的过犯被白白地称义。我们对此有确据，因为基督的义就是神的义，神会因此而荣耀它。对那些凭着信心领受的人来说，即使他们每天都在犯罪，甚至直到死去的那一刻，这份义仍然是有效的。正因为此，神之子甘愿成为罪人，以使我们脱离罪。既然将我们一切的罪归在基督的身上都不能挪去神对祂的爱，那么当我们的灵魂借着基督的血已经洗净时，难道神的爱还会因为这些罪而离开我们吗？恩慈之主要俯就我们，以一种连天上的天使也猜不到的方式使我们归祂；就是祂的儿子不仅成为可怜的人，祂还除去了我们的罪，使我们借着属我们的基督在神面前坦然无惧，祂如今在天上为我们代求，直到将我们带回到自己身边，并将我们永远献给祂的父！

默想

阿利斯泰·贝格

　　几年前，当我被诊断出身患癌症时，我最大的希望，是能借着手术完全切除病灶。我不要那种只管一部分的治疗方案。我思想基督担当了我们一切的罪，福音的奥秘与大能，就在于祂除去了所有的罪。祂无瑕无疵，却为罪人死，背负我们的罪孽，为我们承受了刑罚。保罗写信给哥林多教会，对他们说，神不将他们的过犯归到他们身上，原因是神已经把过犯归算在基督身上。耶稣的死不是殉道，而是替代我们而死。福音是对所有人的邀请，但是赦免的确据，只赐给那些在基督里的人，他们的罪孽已经归算在了耶稣身上。

　　奥古斯都·托普雷迪（Augustus Toplady）清楚地呈现了这一点：

万古磐石为我开，
容我藏身在主怀；
愿因主流水和血，
洗我一生诸罪孽；
洗我内外全清洁，
罪恶污秽尽除灭。

　　彼得告诉我们，天使也愿意详细察看这些事。（参见彼前1:12）他们从远处观察到的是，信徒清楚地知道，祂为我们担当了羞辱和讥笑，祂被定罪是因为我们。最令人惊讶的就是，我们的不顺服，被主耶稣的顺服完全遮盖，我们所有罪债已被永远的偿清。

祷告

　　慈爱的天父，当基督的公义遮盖我们，祢便不再记念我们的罪愆。东离西有多远，祢叫我们的过犯离我们也有多远。求祢帮助我们不要怀疑祢的赦免、祢的怜悯和祢的爱，而是像祢心爱的孩子那样，坦然无惧地来到祢的面前。阿们。

Scripture

2 CORINTHIANS 5:21

For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Commentary

RICHARD SIBBES

Though one sin was enough to bring condemnation, yet the free gift of grace in Christ is of many offences unto justification. And we have a sure ground for this, for the righteousness of Christ is God’s righteousness, and God will thus glorify it, that it shall stand good to those that by faith apply it against their daily sins, even till at once we cease both to live and sin. For this very end was the Son of God willingly made sin, that we might be freed from the same. And if all our sins laid upon Christ could not take away God’s love from him, shall they take away God’s love from us, when by Christ’s blood our souls are purged from them? O mercy of all mercies, that . . . he would vouchsafe to . . . make us his by such a way, as all the angels in heaven stand wondering at; even his Son not only taking our nature and miserable condition, but our sin upon him, that that being done away, we might through Christ have boldness with God as ours, who is now in heaven appearing there for us, until he bring us home to himself, and presents us to his Father for his for ever!

Devotional

ALISTAIR BEGG

Some years ago when I was diagnosed with cancer, my great concern was that the surgeon would get it all. I wasn’t really interested in a cure that was only partial. And when we think about Jesus bearing our sins, the mystery and the wonder of the gospel is that he deals with all of them. He who was absolutely perfect died in the place of sinners, identifying with us in our guilt and becoming liable to our punishment. When Paul writes to the Corinthians, he tells them that God was not counting their sins against them. And the reason for that is because he was counting them against him. Jesus died not as a martyr, but as a substitute. The invitation of the gospel is given to all, but the assurance of forgiveness is only for those who are in Christ, whose sins have been counted to him.

Augustus Toplady captured the security of this when he wrote:

Rock of ages cleft for me,
let me hide myself in Thee;
let the water and the blood,
from thy riven side which flowed,
be of sin the double cure;
cleanse me from its guilt and power.

Peter tells us that the angels, actually, long to look into this (1 Pet. 1:12). And what they have observed from a distance, the believer knows perfectly.

The wonder of it all is that our disobedience is completely covered by the obedience of the Lord Jesus—all of our sins dealt with forever.

Prayer

Forgiving Father, when we are covered in the righteousness of Christ, you remember our sins no more. You have put them as far as the east is from the west. Help us not to doubt your forgiveness, your mercy, or your love, but come to you boldly as your beloved children. Amen.