Month: December 2019

2019年12月26日下午1:23。有全日蚀，在永约教会门口可以看见 。感谢主因为有乌云经过所以手机拍的到。

主再降临时，天上会有更大的异象。【太 24:29 「那些日子的灾难一过去，日头就变黑了，月亮也不放光，众星要从天上坠落，天势都要震动。30 那时，人子的兆头要显在天上，地上的万族都要哀哭。他们要看见人子，有能力，有大荣耀，驾著天上的云降临。】

落到主的手里总比落到人的手里要好,因为上帝的慈爱是浩大的。当上帝咒诅我们的时候,祂亦同时为我们预备了在基督里赦免的爱,但当人咒诅人的时候,他们通常不但把人弃绝,还要使他们成为受嘲弄的对象。

当上帝咒诅我们的时候, 祂会差遣人把这审判告诉我们。祂所差遣的有先知、使徒和传道人。他们不会把自己高抬到我们之上,而是认为自己不过是和我们一样是有罪的人。与此形成鲜明对照的,是当哲学家和道德主义者对人表示鄙视的时候,他们往住忘记了自己不过只是人。

当上帝谴责我们的时候, 祂说尽管人的罪和恶行是极大极重的,但是这些都是可以被除去的,因为这并不是人性的本质。但道德主义者却时常说,人是利己主义的动物，这性倾向从起初就属于人,是人类本质的一部分,因为人是从动物演变而来的。他们这样是把人贬低,没有把人抬高。如果我们本来就是动物,那么我们为什么要活得像上帝的儿女呢?

我们万万不能忘记,我们在上帝的标准下受审判、被定罪的同时,上帝也为我们预备了祂在基督里完全的爱、怜悯和赦免。我们的审判越轻,所需要的恩典也就越少,并从而减损了上帝对我们的爱。

巴文克 《改革宗教义学》第十二章

撒下24:14 大卫对迦得说：「我甚为难！我愿落在耶和华的手里，因为他有丰盛的怜悯。我不愿落在人的手里。」

It is always better to fall into the hands of the Lord than into those of people, for his mercy is great. For when God condemns us, he at the same time offers his forgiving love in Christ, but when people condemn people, they frequently cast them out and make them the object of scorn.

When God condemns us, he has this judgment brought to us by people—prophets and apostles and ministers—who do not elevate themselves to a level high above us but include themselves with us in a common confession of guilt. By contrast, philosophers and moralists, in despising people, usually forget that philosophers and moralists, in despising people, usually forget that they themselves are human. When God condemns, he speaks of sin and guilt that, though great and heavy, can be removed because they do not belong to the essence of humanity. But moralists frequently speak of egoistic animal tendencies that belong to humans by virtue of their origin and are part of their essence. They put people down but do not lift them up. If by origin we are animals, why then should we live as children of God? We must never forget that as we are judged and condemned by God’s standard, he at the same time offers us his full love, mercy, and forgiveness in Christ. A lesser judgment on us would require a lesser grace and thus diminish the love of God to us.

Herman Bavinck Reformed Dogmatics

2Sa 24:14 Then David said to Gad, “I am in great distress. Let us fall into the hand of the LORD, for his mercy is great; but let me not fall into the hand of man.”

新旧约都预期了一段大灾难时期作为终结前的征兆。耶利米说“遭难的时候”，并补充说那天是，“无日可比”（耶30:7）。但以理讲到 “并且有大艰难，从有国以来直到此时，没有这样的”（但以理书12:1）。在橄榄山圣训中（太24:3-51），耶稣不仅预言了耶路撒冷在公元70年的毁灭（太24:2），并进一步确认教会的整个历史中都是要面对患难（太24:9-10），除此之外也警戒教会最后要面对的大灾难 – 耶路撒冷的毁灭预示了将来所要发生的：“因为那时必有大灾难，从世界的起头直到如今，没有这样的灾难，後来也必没有。”（太24:21）。此外，还有基督徒离经叛道标记着基督再临之前的时期（2帖2：1-3）并敌基督的出现（但11:36-45； 帖后2:4）。

作者：Thomas, D.

Both Old and New Testaments expect a period of tribulation to characterize the period prior to the end. Jeremiah speaks of a ‘time of trouble’, adding concerning the day, ‘None will be like it’ (Jer. 30:7). Daniel speaks of a ‘time of distress such as has not happened from the beginning’ (Dan. 12:1). And in the Olivet Discourse (Matt. 24:3–51), Jesus not only tells of the immediate destruction of Jerusalem in A.D. 70 (Matt. 24:2),

and further admits that the entire history of the church is to know tribulation (Matt 24:9–10), but also warns that the church can expect a final tribulation—one which is anticipated by the destruction of Jerusalem: ‘For then there will be great distress, unequalled from the beginning of the world until now—and never to be equalled again …’ (Matt. 24:21). In addition there are the signs of apostasy that mark the period before Christ’s coming (2 Thess. 2:1–3) and the appearance of Antichrist (Dan. 11:36–45; 2 Thess. 2:4).

Written By Thomas, D. (1993). God Strengthens: Ezekiel Simply Explained. Darlington, England: Evangelical Press

圣经经常比喻主耶稣再临那一日好像贼一样。“好像贼一样”不是指主再临的那一刻，信徒也无法得知，而是指信徒无法预知主哪一天再临。“好像贼一样”是要提醒门徒们要警醒等候而不要睡着。

主提醒门徒们 “要警醒，因为不知道你们的主是那一天来到”（太24:42）、“就必警醒” 、“也要预备”（太24:43）。主也警戒撒狄教会，“若不警醒，我必临到你那里，如同贼一样”（启3:3）。主也称那警醒看守的人是有福了！（启16:15）

使徒指出基督再来的日子像贼一样突然临到，但信主的人却不在黑暗里，在睡梦之中。因为我们是光明之子，不像不信的人睡着一样，而是不断警醒谨守等候主的再来。

【帖前 5:2 因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。3 人正说「平安稳妥」的时候，灾祸忽然临到他们，如同产难临到怀胎的妇人一样。他们绝不能逃脱。4 弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。5 你们都是光明之子，都是白昼之子。我们不是属黑夜的，也不是属幽暗的。6 所以我们不要睡觉像别人一样，总要警醒谨守。】

加尔文区分了上帝对不是祂儿女的罪恶的刑罚与对祂儿女罪恶的管教。神的儿女犯罪所受的不是判刑中的刑罚，而是父的严厉管教，为要儿女悔改在祂的圣洁上有份。前者出于审判者忿怒的刑罚，后者是出于父亲对儿女爱中的严厉责打。以下只是载录加尔文基督教要义 （卷三、4章）中的一小段。

加尔文基督教要义 （卷三、4章33段）麦种出版

第二个区别是，当被遗弃者在今生被神鞭打的时候，他们已经在某种意义上开始承受神报应性的刑罚；虽然他们拒绝留意神忿怒的这些证据必然要受到刑罚，但是神刑罚他们不是要他们悔改，而只是通过可怕的体验让他们知道神是审判者和报应者。

然而神的子女受到仗打，不是由于自己的过犯受刑罚，而是神要领他们悔改。因此，我们看到这些刑罚乃是关乎将来，甚于关乎过去。我更愿意用屈梭多模的话来说明这一点，他说：“神责罚我们的目的，不是刑罚我们的罪，而是为将来的缘故而告诫我们” 。奥古斯丁也这样说：“那使你哀叹的受苦，是石药而不是刑罚，是管教而不是定罪。如果你承受产业，就不要拒绝鞭打。弟兄们当知道，世界所哀叹的一切不幸。是一种医治人的痛苦，而不是判刑”。

。。。当神夺去大卫幼子的性命时，则是为要管教大卫，要他改变（参：撒下十二18）保罗下面的话也是这个意思，他说：“我们受审判的时候，乃是被主惩治，免得我们和世人一同定罪。”（林前十一32）这既是说，我们是神的儿女，所以天父的手责打我们并不是惩罚，为要毁灭我们，而只是管教，好训练我们。

Inst Vol 3:4:33. TRANSLATED BY HENRY BEVERIDGE

The second distinction is, that when the reprobate are brought under the lash of God, they begin in a manner to pay the punishment due to his justice; and though their refusal to listen to these proofs of the divine anger will not escape with impunity, still they are not punished with the view of bringing them to a better mind, but only to teach them by dire experience that God is a judge and avenger. The sons of God are beaten with rods, not that they may pay the punishment due to their faults, but that they may
thereby be led to repent.
Accordingly, we perceive that they have more respect to the future than to the past. I prefer giving this in the words of Chrysostom rather than my own: “His object in imposing a penalty upon us, is not to inflict punishment on our sins but to correct us for the future,” (Chrysost. Serm. de Poenit. et Confess.) So also Augustine, “The suffering at which you cry, is medicine, not punishment; chastisement, not condemnation. Do not drive away the rod, if you would not be driven away from the inheritance. Know, brethren, that the whole of that misery of the human race, under which the world groans, is a medicinal pain, not a
penal sentence,” (August. in Psalm 102, circa finem.)

。。。when he deprived David of his child, he chastised for amendment, (2 Samuel 12:18.) In this sense Paul is to be understood when he says, “When we are judged, we are chastened of the Lord, that we should not be condemned with the world,” (1 Corinthians11:32;) that is, while we as sons of God are afflicted by our heavenly Father’s hand, it is not punishment to confound, but only chastisement to train us.

• 敬拜神是把神当得的荣耀归给祂（赞美神）以圣洁为妆饰 （过圣洁生活）
  代上 16:29 要将耶和华的名所当得的荣耀归给他，拿供物来奉到他面前；当以圣洁的妆饰敬拜耶和华。

• 敬拜就是服事主、顺服主的真理
  太4:10 耶稣说：「撒但（撒但就是抵挡的意思，乃魔鬼的别名），退去吧！因为经上记著说：当拜主你的神，单要事奉他。」
  （和合本） 约 4:24 神是个灵，所以拜他的必须用心灵pneuma和诚实alētheia拜他。（新译本）  上帝是灵，敬拜他的必须用心灵按真理敬拜他。”NIV Joh 4:24 God is spirit, and his worshipers must worship in the Spirit and in truth.”

• 敬拜是把你的心、身体、全人都献给主，为主而活。
  太15:8 这百姓用嘴唇尊敬我，心却远离我；
  罗12:1 所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的；你们如此事奉乃是理所当然的。

大卫在打歌利亚之前，年轻时遇见许多的大患难（如：遇见狮子、熊）。我们遇见困难、试练、苦难时，要向大卫一样，以信心去面对克服，将来我们才有能力面对更大的挑战。不要遇见狮子 或 熊时 就埋怨上帝，要以信心依靠上帝克服。

撒上 17:34 大卫对扫罗说：「你仆人为父亲放羊，有时来了狮子，有时来了熊，从群中衔一只羊羔去。35 我就追赶他，击打他，将羊羔从他口中救出来。他起来要害我，我就揪著他的胡子，将他打死。36 你仆人曾打死狮子和熊，这未受割礼的非利士人向永生神的军队骂阵，也必像狮子和熊一般。」