First, it mentions that the Bible says we are all born with sin—that is, as slaves to Satan—and discusses how we are God’s adopted children, redeemed through Jesus Christ, with the indwelling Holy Spirit as a pledge, and that we are not to keep the Law. Second, it discusses how Paul endured the pains of spiritual childbirth until Christ was formed in their hearts, because some, led astray by zealous division, had strayed from the truth. It points out that the Old Testament clearly states we receive spiritual healing through faith. Third, we discussed in detail the spiritual interpretation of the two women as representing the two covenants; therefore, spiritual interpretation is sometimes necessary. Finally, we addressed not being tempted by a distorted gospel that claims salvation requires circumcision, and explained that, on the premise of loving God, the entire Law is encapsulated in the phrase “love your neighbor as yourself.”

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (7/5/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. God’s adopted sons through redemption 

“Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, but he is under guardians and managers until the date set by the father. So also we, while we were children, were held in bondage under the elemental things of the world. But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons. Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” Therefore you are no longer a slave, but a son; and if a son, then an heir through God. However at that time, when you did not know God, you were slaves to those which by nature are no gods. But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? You observe days and months and seasons and years. I fear for you, that perhaps I have labored over you in vain.”(Galatians 4:1-11)

        First, we note that Jesus Christ is the only Son of God, just as this passage says: “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”(John 3:16) Here, Jesus redeems us to become God’s sons—that is, adopted sons. This is made clear by the fact that “what God tells us through the Bible is consistent,” so we are merely adopted sons.

        Since adopted sons also inherit the estate, we once again see that Paul’s logic is very clear. He uses a human analogy: “…the Law has become our tutor to lead us to Christ, so that we may be justified by faith.”(Galatians 3:24) Before Jesus came—that is, while we were still children—we were under the care of tutors and guardians until the time appointed by God arrived, that it when “…the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.”(John 1:14) Please note that here it is stated once again that He is the Father’s only Son; we, of course, are merely redeemed adopted sons. We also see that this passage reiterates the same point: “By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him.”(1 John 4:9)

        We know that “by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.”(Romans 3:20) Therefore, redemption is absolutely necessary. And once we have been redeemed through faith, “Because you are sons, God has sent forth the Spirit of His Son (the Holy Spirit) into our hearts, crying, “Abba! Father!”“(Galatians 4:6) This clearly refers to the indwelling Holy Spirit crying out within us. “Now He who establishes us with you in Christ and anointed us is God, who also sealed us and gave us the Spirit in our hearts as a pledge.”(2 Corinthians 1:22) At the very beginning, the indwelling Holy Spirit is merely a pledge—much like a down payment when buying a house, with the remainder to be paid off in installments. This corresponds to walking the path of sanctification on our spiritual journey. We are heirs through God, not through the Law: “However at that time, when you did not know God, you were slaves to those which by nature are no gods.”(Galatians 4:8) In other words, from the moment we were born, we were slaves to Satan through sin, as we can see in the Old Testament.

        The Scripture says, “When Adam had lived one hundred and thirty years, he became the father of a son in his own likeness, according to his image, and named him Seth.”(Genesis 5:3). At that time, Adam was already a sinner because of his disobedience to God; therefore, as the Scripture states, Seth was born with sin, and so were his descendants. We are all descendants of Adam, so we too are born with sin. This is what Paul meant when he said, “for all have sinned and fall short of the glory of God.”(Romans 3:23) By the way we liked to mention, “To Seth, to him also a son was born; and he called his name Enosh. Then men began to call upon the name of the LORD.”(Genesis 4:26) Since “Seth lived one hundred and five years, and became the father of Enosh.”(Genesis 5:6), it follows that after Adam was expelled from the Garden of Eden, at least 235 years passed without anyone calling upon the name of the Lord. We see, then, that the human heart has been hardened from the very beginning. “Then the LORD said, “My Spirit shall not strive with man forever, because he also is flesh; nevertheless his days shall be one hundred and twenty years.”(Genesis 6:3) Moses lived exactly one hundred twenty years (see Deuteronomy 34:7). We do not live that long today, so we really must not let our hearts grow so hard that we miss our chance altogether!

        Now that we are known by God, we must move beyond the elementary stage; we truly must not go back to “…observe days and months and seasons and years.”(Galatians 4:10). No wonder Paul said, “I fear for you, that perhaps I have labored over you in vain.”

(Galatians 4:11).

2. Paul suffers again from spiritual labor

“I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong; but you know that it was because of a bodily illness that I preached the gospel to you the first time; and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself. Where then is that sense of blessing you had? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. So have I become your enemy by telling you the truth? They eagerly seek you, not commendably, but they wish to shut you out so that you will seek them. But it is good always to be eagerly sought in a commendable manner, and not only when I am present with you. My children, with whom I am again in labor until Christ is formed in you⁠— but I could wish to be present with you now and to change my tone, for I am perplexed about you.”(Galatians 4:12-20)

        Paul made it clear from the start that they had not wronged one another at that time; he had always been one who never wronged anyone. He also gave an example of how they had not wronged him at that time: even though he was ill then, the text clearly describes how they endured the trial, to the point that “…if possible, you would have plucked out your eyes and given them to me.”(Galatians 4:15). Please look at the passage for yourselves.

        Clearly, some people have now been led astray by zealous divisiveness and have strayed from the truth. That is why he says, “My children, with whom I am again in labor until Christ is formed in you⁠— but I could wish to be present with you now and to change my tone, for I am perplexed about you.”(Galatians 4:19-20) We see that although he wished to change his tone, his honesty told him he could not. Even so, he encouraged them to do good—not just when he was present, but to be consistent in word and deed, and not to do things merely for show, for that is useless.

        We note that physical illness is specifically mentioned here. The Bible does not say what this illness was, so I do not understand why some people would make unfounded speculations that show a lack of respect for God. When the Old Testament speaks of Jesus, it says, “But He was pierced through for our transgressions,

He was crushed for our iniquities;

The chastening for our well-being fell upon Him, And by His scourging we are healed.”(Isaiah 53:5) Some teach that since Jesus was indeed scourged for us, our physical bodies will be healed. In fact, we are not healed every time, so this must absolutely refer to spiritual healing. Are we not justified by faith?

        Regarding the point that this is spiritual healing, the Bible explicitly states about Timothy in this passage, “No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments.”(1 Timothy 5:23) Did Jesus not suffer the scourging for Timothy? He suffered it for everyone, yet God still allowed him to have physical ailments, and the Bible does not record that he was healed. Therefore, spiritual people are not necessarily free from illness; it is not as I once believed—that God would heal the physical ailments of spiritual people.

        In fact, God has absolute sovereignty; sometimes He deliberately chooses not to heal the illnesses of spiritual people. Paul is a case in point. The Scripture says, “Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me⁠—to keep me from exalting myself! Concerning this I implored the Lord three times that it might leave me. And He has said to me, “My grace is sufficient for you, for power is perfected in weakness.” Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.”(2 Corinthians 12:7-9) Did God not deliberately leave Paul’s thorn unhealed for Paul’s own good?

3. The two women as a spiritual lnterpretation of the two covenants

“Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise. This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free; she is our mother. For it is written, “Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more numerous are the children of the desolate Than of the one who has a husband.” And you brethren, like Isaac, are children of promise. But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. But what does the Scripture say? “Cast out the bondwoman and her son, For the son of the bondwoman shall not be an heir with the son of the free woman.” So then, brethren, we are not children of a bondwoman, but of the free woman.”(Galatians 4:21-31)      

        We see that Paul uses the story of Abraham’s two sons in the Old Testament here to illustrate spiritual interpretation; therefore, spiritual interpretation is sometimes necessary. But this does not mean we can interpret Scripture arbitrarily. The New Testament clearly provides examples of spiritual interpretation, and we must remember, “He made known His ways to Moses, His acts to the sons of Israel.”(Psalm 103:7). Spiritual interpretation must conform to the principles set forth in these examples.

        The two sons refer to the following: When Abram (Abraham) was eighty-six years old, his maid “…Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael. …”(Genesis 16:15-16) This was because “…Sarai, Abram’s wife had borne him no children, and she had an Egyptian maid whose name was Hagar. So Sarai said to Abram, “Now behold, the LORD has prevented me from bearing children. Please go in to my maid; perhaps I will obtain children through her.” And Abram listened to the voice of Sarai.”(Genesis 16:1-2) So he was born according to the flesh. But when Abraham was a hundred years old, “…Sarah conceived and bore a son (Isaac) to Abraham in his old age, at the appointed time of which God had spoken to him.”(Genesis 21:2) Isaac was born to Sarah, the free woman, and it is clearly stated that he was born through God’s promise. 

        Paul then interpreted this spiritually, saying that the two women represent the two covenants. “Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.”(Galatians 4:25) Sarah represents the free, heavenly Jerusalem, which is described in Scripture as follows: “And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband.”(Revelation 21:2) The passage then quotes Isaiah 54:1, which mentions one who has not been in labor; therefore, this does not refer to Sarah as a person, but to the New Jerusalem. This also explains why the present Jerusalem is in bondage. In the New Testament, this passage from the Old Testament is clearly interpreted spiritually.

        Indeed, “…you brethren, like Isaac, are children of promise.”(Galatians 4:28) When Abram “went in to Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her sight.”(Genesis 16:4) Although the Bible does not explicitly state it, Ishmael was likely on the same side as his mother at that time, which is why it is said, “But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.”(Galatians 4:29) In fact, from this passage, we can indeed see that Ishmael stood on the same side as his mother, which is why this statement is made. We also note that this was true not only in Paul’s day but remains true today; everywhere we see persecution of Christians who are in the minority. Therefore, we must remember, “…In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33)

        The text then essentially quotes this passage: “Therefore she said to Abraham, “Drive out this maid and her son, for the son of this maid shall not be an heir with my son Isaac.””(Genesis 21:10) We are “…all sons of God through faith in Christ Jesus” (Galatians 3:26). “So then, brethren, we are not children of a bondwoman, but of the free woman.”(Galatians 4:31)

4. Be not tempted by the altered gospel that teaches salvation must come through circumcision

“It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. For we through the Spirit, by faith, are waiting for the hope of righteousness. For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. 

You were running well; who hindered you from obeying the truth? This persuasion did not come from Him who calls you. A little leaven leavens the whole lump of dough. I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is. But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. I wish that those who are troubling you would even mutilate themselves. For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself.” But if you bite and devour one another, take care that you are not consumed by one another.”(Galatians 5:1-15)

        It was stated right from the beginning: “…if the Son makes you free, you will be free indeed.”(John 8:36) You have the freedom not to sin; you are no longer in the state of “For the good that I want, I do not do, but I practice the very evil that I do not want.”(Romans 7:19) Know this: “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.”(Galatians 5:13) This echoes the following passage: “For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.”(Jude 1:4) Those who insisted on circumcision must have been false brothers even then; truly, do not be led astray by the altered gospel that claims one must be circumcised to be saved.

        For Christians, “…in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love(G26, God’s love).”(Galatians 5:6) As for Timothy, Paul had him circumcised because of the needs of the gospel (cf. Acts 16:1–3). Titus’s situation was entirely different. His case was as follows: “But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.”(Galatians 2:3-4) Paul indeed acted in accordance with this Scripture.

        Paul repeatedly emphasized that those who insist on circumcision are under a debt to keep the entire Law, are separated from Christ, and have fallen from grace. We are “…through the Spirit, by faith, are waiting for the hope of righteousness.”(Galatians 5:5) As we just mentioned, “For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love (G26, God’s love, noun).”(Galatians 5:6) We must obey the truth to be in harmony with the Lord who called you. Paul is concerned that “A little leaven leavens the whole lump of dough.”

(Galatians 5:9) He wants people to know that salvation does not depend on circumcision, but on justification by faith. He then went on to condemn such people in different terms, speaking very clearly and condemning them a third time: “But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. I wish that those who are troubling you would even mutilate themselves.”(Galatians 5:11-12)

        Finally, he says, “For the whole Law is fulfilled in one word, in the statement, “You shall love (G25, God’s love, verb) your neighbor as yourself.”“(Galatians 5:14). This, of course, is on the premise of loving God, because Jesus made it very clear: “And He said to him (a lawyer), “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ This is the great and foremost commandment. The second is like it, ‘You shall love your neighbor as yourself.’ On these two commandments depend the whole Law and the Prophets.”“(Matthew 22:37-40) Truly, “…if you bite and devour one another, take care that you are not consumed by one another.”(Galatians 5:15)

    首先我们说到新约时代的因信称义使人有内住的圣灵。第二是在说明旧约是影子，而新约是应许的基督到来之实体，并讨论相关的话题。我们看到了保罗一步一步的用逻辑推导得出了他的结论，因此我们就来看一下逻辑，看到了圣经起初在创世记中就说得很清楚，逻辑推导是从神而来，阐述了经文是在那里说的。最后谈到律法只是我们训蒙的师傅，因信称义带领我们入了门，必须走上圣灵带领的成圣之路而得生命，所以在查经时，一定要「让圣灵带领查经」。                            

    请注意，这文章是基于周日(6/28/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。                        

1. 新约时代的因信称义使人有内住的圣灵          

    「凡以行律法为本的，都是被咒诅的，因为经上记著：「凡不常照律法书上所记一切之事去行的，就被咒诅。」没有一个人靠著律法在神面前称义，这是明显的，因为经上说：「义人必因信得生。」律法原不本乎信，只说：「行这些事的，就必因此活著。」基督既为我们受了咒诅，就赎出我们脱离律法的咒诅，因为经上记著：「凡挂在木头上都是被咒诅的。」这便叫亚伯拉罕的福，因基督耶稣可以临到外邦人，使我们因信得著所应许的圣灵。弟兄们，我且照著人的常话说：虽然是人的文约，若已经立定了，就没有能废弃或加增的。」(加拉太书 3:10-15)          

    开始所讲的和这经文是一致的，「因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。」(雅各书 2:10) 如果一个人真能全受律法，最多也只是「…行这些事的，就必因此活著。」(加拉太书 3:12) 现在没有圣殿，根本就不可能全受律法。在新约时代，本来就是因信称义而有内住的圣灵，后者经文说得很清楚，「岂不知你们的身子就是圣灵的殿吗？这圣灵是从神而来，住在你们里头的；…」(哥林多前书 6:19) 基督被钉在十字架上，挂在木头上被咒诅，因此取代了我们要受的咒诅，「这便叫亚伯拉罕的福，因基督耶稣可以临到外邦人，使我们因信得著所应许的圣灵。」(加拉太书 3:14) 我们只需要信耶稣就可以称义，是因信称义，不只是为外邦人，犹太人也是一样的原则，虽然现在信主的以色列人并不是很多。          

    的确从人的角度来看，订了约后就不能改变了，要不就要负法律上的责任。我们首先来看说谎根本不在神里面，因为「…魔鬼(撒但)…说谎是出于自己，因他本来是说谎的，也是说谎之人的父。」(约翰福音 8:44) 说谎是由撒但而来的。我们再看，「当初神应许亚伯拉罕的时候，因为没有比自己更大可以指著起誓的，就指著自己起誓，说：「论福，我必赐大福给你；论子孙，我必叫你的子孙多起来。」(希伯来书 6:13-14) 「照样，神愿意为那承受应许的人，格外显明他的旨意是不更改的，就起誓为证。」(希伯来书 6:17) 神的应许和不能说谎的起誓是两件不更改的事，因此能「…叫我们这逃往避难所、持定摆在我们前头指望的人可以大得勉励。我们有这指望，如同(灵)魂的锚，又坚固、又牢靠，且通入幔内。」(希伯来书 6:18-19)    

 2. 旧约是影子而新约是应许的基督到来之实体          

    「所应许的原是向亚伯拉罕和他子孙(G4690, 单数)说的；神并不是说「众子孙(G4690, 复数)」，指著许多人，乃是说「你那一个子孙(G4690, 单数)」，指著一个人，就是基督。我是这么说：神预先所立的约，不能被那四百三十年以后的律法废掉，叫应许归于虚空。因为承受产业，若本乎律法，就不本乎应许；但神是凭著应许，把产业赐给亚伯拉罕。这样说来，律法是为甚么有的呢？原是为过犯添上的，等候那蒙应许的子孙来到，并且是借天使经中保之手设立的。但中保本不是为一面作的，神却是一位。这样，律法是与神的应许反对吗？断乎不是！若曾传一个能叫人得生的律法，义就诚然本乎律法了。但圣经把众人都圈在罪里，使所应许的福因信耶稣基督归给那信的人。」(加拉太书 3:16-22)        

    开始讲的应许是指这段经文，「耶和华的使者第二次从天上呼叫亚伯拉罕说：「耶和华说：『你既行了这事，不留下你的儿子，就是你独生的儿子，我便指著自己起誓说：论福，我必赐大福给你；论子孙，我必叫你的子孙多起来，如同天上的星，海边的沙。你子孙(H2233, 单数)必得著仇敌的城门，并且地上万国都必因你的后裔(H2233, 单数)得福，因为你听从了我的话。』」」(创世记 22:15-18) 这是献上以撒后说的 (参创世记 22:1-14)。          

    我们先来看旧约这字后裔(H2233)的用法，它常用为单数，一个典型的经文就是，「我又要叫你和女人彼此为仇；你的后裔(H2233, 单数)和女人的后裔(H2233, 单数)也彼此为仇。女人的后裔要伤你的头；你要伤他的脚跟。」(创世记 3:15) 它也可以用为复数，如这经文所示，「如今我将这地摆在你们面前，你们要进去得这地，就是耶和华向你们列祖亚伯拉罕、以撒、雅各起誓应许赐给他们和他们后裔(H2233, 复数)为业之地。」(申命记 1:8)           

    在新约中是用子孙(G4690)这字，也可以是单数或复数，如开始的经文所示，所以我们不能用文法看到是单数或复数，但保罗很清楚的说明应许中用的是单数，这是因为他的领受从启示而来，就如他自己所说的，「因为我不是从人领受的，也不是人教导我的，乃是从耶稣基督启示来的。」(加拉太书 1:12) 又说，「…恐怕我因所得的启示甚大，就过于自高，所以有一根刺加在我肉体上，就是撒但的差役要攻击我，免得我过于自高。」(哥林多后书 12:7)        

    然后他用清晰的逻辑推导，说明了应许绝不会被在后的律法取代，接著是很自然的推导出的自问自答，「这样说来，律法是为甚么有的呢？原是为过犯添上的，等候那蒙应许的子孙(G4690, 单数)来到，并且是借天使经中保之手设立的。」(加拉太书 3:19) 他知道，「但中保本不是为一面作的，神却是一位。」(加拉太书 3:20) 就自然的问出了，「这样，律法是与神的应许反对吗？…」(加拉太书 3:21) 然后自答，「…断乎不是！若曾传一个能叫人得生的律法，义就诚然本乎律法了。但圣经把众人都圈在罪里，使所应许的福因信耶稣基督归给那信的人。」(加拉太书 3:21-22) 就是因信称义。          

    在这里，我们看到了保罗一步一步的用逻辑推导得出了他的结论，当然这不是惟一的一次，这是他写书信的常态，到处都可看见。因此我们就来看一下逻辑，逻辑细分起来有两个部份，公理和逻辑推导，保罗的公理是，「圣经(旧约)都是神所默示的，…」(提摩太后书 3:16) 在这里要提到基督徒的公理是，「圣经(新约和旧约)都是神所默示的」，所以基督徒一开始就必须在信心里面，要相信新约也是神所默示的，这样才会有可能「…本于信，以至于信。…」(罗马书 1:17) 除了一些逻辑推导不能决定而非要从启示而来的事情，譬如上述所提的子孙这个字是因圣经不能得到惟一的结论，其余的部份当读对圣经(新约和旧约)时，都可从逻辑推导中得到。          

    为什么会是这样呢？因为圣经起初在创世记中就说得很清楚，逻辑推导是从神而来。我们来看创世记的经文怎么说？「耶和华神说：「那人已经与我们相似，能知道善恶。…」」(创世记 3:22) 当我们说到两者相似时，一定有相同的地方和不同之处，要不就是完全相同或是完全不同。祂是说现在那人与我们相似，那么以前是相同的，因为是「神就照著自己的形像造人，乃是照著他的形像造男造女。」(创世记 1:27) 在起初创造时，他们的眼睛未开，和神的形像相同，神的标准就是他们的标准，因此相同。          

    我们现在来看改变在那里？当他们不顺服神而犯罪时，「他们二人的眼睛就明亮了，…」(创世记 3:7) 于是他们就和神相似了。相似点在那里，就是「…能知道善恶。…」(创世记 3:22) 除去这一点，其余的部份还是相同的。我们刚才说过逻辑有两个部份，就是逻辑推导和作为输入的公理，逻辑推导是客观的，不会因为他们的眼睛明亮而改变，所以说逻辑推导是由神而来的。惟一因眼睛明亮而有的改变，就是他们自己能知道善恶，也就是说他们有了自己的标准来判断善恶， 不再有和神的一致标准，在逻辑上那一致标准，就是在神形像中的神的公理。          

    当眼睛明亮后，各人就有了自己的标准(看见)，我们称之为个人可变的公理(或简称个人公理)，作为他们在逻辑上的决定如何做事的输入点，因个人可变的公理不同，虽然逻辑推导是相同的，还是会因有个人不同的可变的公理的输入，而对同一件事产生不同的决定，这是逻辑。我们就先从一个简单而没有别的因素介入的例子开始，就是简单的问杀人是不是恶的？一般人在个人的公理中认为杀人是恶的，就因此而不杀人。但对食人族而言，杀不同族的人是善的，他们的逻辑推导要他们做善的事，就因此个人可变的公理而杀不同族的人。所以个人的公理是可变的，一个精神有病的人， 他个人的公理会瞬息万变， 虽然逻辑推导是相同的，但因输入的不同，而在不同的时候就会有不同的决定。当神开我们的眼睛时，我们能看见更多的事情，个人的公理会因此而改变，譬如，当「以利沙祷告说：「耶和华啊，求你开这少年人的眼目，使他能看见。」耶和华开他的眼目，他就看见满山有火车火马围绕以利沙。」(列王纪下 6:17) 那少年人原来的公理中没有满山的火车火马围绕以利沙，现在他知道的确有了，他个人的公理就更新改变了，新的个人公理就包括了满山有火车火马围绕以利沙。          

    我们在查经中常常看到有不同的看法，不就是因为个人的公理(看见)和圣经讲的不同吗？只是常常是公说公有理，婆说婆有理，不是常常听见有人说圣经是怎么说的，而是说出我对圣经有不同的看见。愿神开我们的眼睛，真正的愿意「让圣灵带领查经」，不只是引导(guide)而已，而是带领(lead)，像保罗一样。举个例子来说，当保罗在第二次宣道时，「圣灵既然禁止他们在亚西亚讲道，他们就经过弗吕家、加拉太一带地方，到了每西亚的边界，他们想要往庇推尼去，耶稣的灵却不许。他们就越过每西亚下到特罗亚去。在夜间有异象现与保罗：有一个马其顿人站著求他说：「请你过到马其顿来帮助我们！」」(使徒行传 16:6-9) 是圣灵在带领(lead)他们行走的路线。        

    其实这就是保罗说的，「所以，在基督里若有甚么劝勉，爱心有甚么安慰，圣灵有甚么交通，心中有甚么慈悲怜悯，你们就要意念相同，爱心相同，有一样的心思，有一样的意念，使我的喜乐可以满足。」(腓立比书 2:1-2) 以前我以为这是不可能的，但当我们和基督联合时，就有了和祂所有的一样，怎么会不是这样呢？          

    我们再回到保罗的情况，因为逻辑推导是由神而来，保罗不就是这样吗？当他的个人公理认为圣经是神所默示的，也就是对时，他会和神得到同样的神所默示的结论，而因此写在圣经的新约里面。简言之，就是因为逻辑推导的部份是和神是相同的，所以看到了保罗一步一步的逻辑推导而得出他的结论。          

    最后我们来看一下一个基督徒常常听到的叙述，就是旧约是影子而新约是实体。但如果你遍查圣经，你会找不到这句子，但圣经绝对有这概念，就如同三位一体这词，你在圣经找不到，但有这概念。我们以前提过旧约中有基督的预表例子，在这里新约的实体是耶稣基督来到了，所以我们非要信主耶稣不可，也就是这里说的，「但圣经把众人都圈在罪里，使所应许的福因信耶稣基督归给那信的人。」(加拉太书 3:22)    

3. 律法是我们训蒙的师傅          

    「但这因信得救的理还未来以先，我们被看守在律法之下，直圈到那将来的真道显明出来。这样，律法是我们训蒙的师傅，引我们到基督那里，使我们因信称义。但这因信得救的理既然来到，我们从此就不在师傅的手下了。所以，你们因信基督耶稣，都是神的儿子。你们受洗归入基督的，都是披戴基督了。并不分犹太人、希腊人、自主的、为奴的，或男或女，因为你们在基督耶稣里，都成为一了。你们既属乎基督，就是亚伯拉罕的后裔，是照著应许承受产业的了。」(加拉太书 3:23-29)        

    没有福音之先，旧约早已存在，「这样，律法是我们训蒙的师傅，引我们到基督那里，使我们因信称义。」(加拉太书 3:24) 这因信称义的福音既已来到，只要因信就可以称义，门槛不是很高的，就带领我们入了门。这是因为「神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。」(约翰福音 3:16) 而且「他愿意万人得救，明白真道。」(提摩太前书 2:4)      

    这就是大使命所说的，「所以，你们要去，使万民作我的门徒，…」(马太福音 28:19) 但是大使命不是要我们停止在那里，而是要「凡我所吩咐你们的，都教训他们遵守，…」(马太福音 28:20) 是要有相应的遵守行动的。就是要靠著圣灵走上成圣之路，也只有三位一体的圣灵能使我们成圣。因为经文说得很清楚，「我栽种了，亚波罗浇灌了，惟有神叫他生长。可见栽种的算不得甚么，浇灌的也算不得甚么，只在那叫他生长的神。」(哥林多前书 3:6-7) 所以是只有神能让我们得著生命。          

    圣灵是三位一体的神中的一位，而这「圣灵就是神借著耶稣基督我们救主厚厚浇灌在我们身上的，好叫我们因他的恩得称为义，可以凭著永生的盼望成为后嗣。」(提多书 3:6-7) 所以现今我们必须非靠著内住的圣灵不可。虽然「…培植我们的就是神，他又赐给我们圣灵作凭据(G728, 质)。」(哥林多后书 5:5) 要知道这只是质而已。当我们初信主时，我们所有的只是质，我们必须走上成圣之路，才有可能「…本于信，以至于信。…」(罗马书 1:17) 关于质这个字最近似的解释是，犹如买房子时付的订金，剩下的可以分期付款完成。换句话说，虽然这是一个缓慢的过程，但「你们若顺从肉体活著，必要死；若靠著圣灵治死身体的恶行，必要活著。」(罗马书 8:13) 在查经时，一定要「让圣灵带领查经」。

       首先我們說到新約時代的因信稱義使人有內住的聖靈。第二是在說明舊約是影子，而新約是應許的基督到來之實體，並討論相關的話題。我們看到了保羅一步一步的用邏輯推導得出了他的結論，因此我們就來看一下邏輯，看到了聖經起初在創世記中就說得很清楚，邏輯推導是從神而來，闡述了經文是在那裏說的。最後談到律法只是我們訓蒙的師傅，因信稱義帶領我們入了門，必須走上聖靈帶領的成聖之路而得生命，所以在查經時，一定要「讓聖靈帶領查經」。

                          請注意，這文章是基於週日(6/28/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

1. 新約時代的因信稱義使人有內住的聖靈

       「凡以行律法為本的，都是被咒詛的，因為經上記着：「凡不常照律法書上所記一切之事去行的，就被咒詛。」沒有一個人靠着律法在神面前稱義，這是明顯的，因為經上說：「義人必因信得生。」律法原不本乎信，只說：「行這些事的，就必因此活着。」基督既為我們受了咒詛，就贖出我們脫離律法的咒詛，因為經上記着：「凡掛在木頭上都是被咒詛的。」這便叫亞伯拉罕的福，因基督耶穌可以臨到外邦人，使我們因信得着所應許的聖靈。弟兄們，我且照着人的常話說：雖然是人的文約，若已經立定了，就沒有能廢棄或加增的。」(加拉太書 3:10-15)

        開始所講的和這經文是一致的，「因為凡遵守全律法的，只在一條上跌倒，他就是犯了眾條。」(雅各書 2:10) 如果一個人真能全受律法，最多也只是「…行這些事的，就必因此活着。」(加拉太書 3:12) 現在沒有聖殿，根本就不可能全受律法。在新約時代，本來就是因信稱義而有內住的聖靈，後者經文說得很清楚，「豈不知你們的身子就是聖靈的殿嗎？這聖靈是從神而來，住在你們裏頭的；…」(哥林多前書 6:19) 基督被釘在十字架上，掛在木頭上被咒詛，因此取代了我們要受的咒詛，「這便叫亞伯拉罕的福，因基督耶穌可以臨到外邦人，使我們因信得着所應許的聖靈。」(加拉太書 3:14) 我們只需要信耶穌就可以稱義，是因信稱義，不只是為外邦人，猶太人也是一樣的原則，雖然現在信主的以色列人並不是很多。

        的確從人的角度來看，訂了約後就不能改變了，要不就要負法律上的責任。我們首先來看說謊根本不在神裏面，因為「…魔鬼(撒但)…說謊是出於自己，因他本來是說謊的，也是說謊之人的父。」(約翰福音 8:44) 說謊是由撒但而來的。我們再看，「當初神應許亞伯拉罕的時候，因為沒有比自己更大可以指着起誓的，就指着自己起誓，說：「論福，我必賜大福給你；論子孫，我必叫你的子孫多起來。」(希伯來書 6:13-14) 「照樣，神願意為那承受應許的人，格外顯明他的旨意是不更改的，就起誓為證。」(希伯來書 6:17) 神的應許和不能說謊的起誓是兩件不更改的事，因此能「…叫我們這逃往避難所、持定擺在我們前頭指望的人可以大得勉勵。我們有這指望，如同(靈)魂的錨，又堅固、又牢靠，且通入幔內。」(希伯來書 6:18-19)

 2. 舊約是影子而新約是應許的基督到來之實體

        「所應許的原是向亞伯拉罕和他子孫(G4690, 單數)說的；神並不是說「眾子孫(G4690, 複數)」，指着許多人，乃是說「你那一個子孫(G4690, 單數)」，指着一個人，就是基督。我是這麼說：神預先所立的約，不能被那四百三十年以後的律法廢掉，叫應許歸於虛空。因為承受產業，若本乎律法，就不本乎應許；但神是憑着應許，把產業賜給亞伯拉罕。這樣說來，律法是為甚麼有的呢？原是為過犯添上的，等候那蒙應許的子孫來到，並且是藉天使經中保之手設立的。但中保本不是為一面作的，神卻是一位。這樣，律法是與神的應許反對嗎？斷乎不是！若曾傳一個能叫人得生的律法，義就誠然本乎律法了。但聖經把眾人都圈在罪裏，使所應許的福因信耶穌基督歸給那信的人。」(加拉太書 3:16-22)

        開始講的應許是指這段經文，「耶和華的使者第二次從天上呼叫亞伯拉罕說：「耶和華說：『你既行了這事，不留下你的兒子，就是你獨生的兒子，我便指着自己起誓說：論福，我必賜大福給你；論子孫，我必叫你的子孫多起來，如同天上的星，海邊的沙。你子孫(H2233, 單數)必得着仇敵的城門，並且地上萬國都必因你的後裔(H2233, 單數)得福，因為你聽從了我的話。』」」(創世記 22:15-18) 這是獻上以撒後說的 (參創世記 22:1-14)。

        我們先來看舊約這字後裔(H2233)的用法，它常用為單數，一個典型的經文就是，「我又要叫你和女人彼此為仇；你的後裔(H2233, 單數)和女人的後裔(H2233, 單數)也彼此為仇。女人的後裔要傷你的頭；你要傷他的腳跟。」(創世記 3:15) 它也可以用為複數，如這經文所示，「如今我將這地擺在你們面前，你們要進去得這地，就是耶和華向你們列祖亞伯拉罕、以撒、雅各起誓應許賜給他們和他們後裔(H2233, 複數)為業之地。」(申命記 1:8) 

        在新約中是用子孫(G4690)這字，也可以是單數或複數，如開始的經文所示，所以我們不能用文法看到是單數或複數，但保羅很清楚的說明應許中用的是單數，這是因為他的領受從啓示而來，就如他自己所說的，「因為我不是從人領受的，也不是人教導我的，乃是從耶穌基督啓示來的。」(加拉太書 1:12) 又說，「…恐怕我因所得的啓示甚大，就過於自高，所以有一根刺加在我肉體上，就是撒但的差役要攻擊我，免得我過於自高。」(哥林多後書 12:7)

        然後他用清晰的邏輯推導，說明了應許絕不會被在後的律法取代，接著是很自然的推導出的自問自答，「這樣說來，律法是為甚麼有的呢？原是為過犯添上的，等候那蒙應許的子孫(G4690, 單數)來到，並且是藉天使經中保之手設立的。」(加拉太書 3:19) 他知道，「但中保本不是為一面作的，神卻是一位。」(加拉太書 3:20) 就自然的問出了，「這樣，律法是與神的應許反對嗎？…」(加拉太書 3:21) 然後自答，「…斷乎不是！若曾傳一個能叫人得生的律法，義就誠然本乎律法了。但聖經把眾人都圈在罪裏，使所應許的福因信耶穌基督歸給那信的人。」(加拉太書 3:21-22) 就是因信稱義。

        在這裏，我們看到了保羅一步一步的用邏輯推導得出了他的結論，當然這不是惟一的一次，這是他寫書信的常態，到處都可看見。因此我們就來看一下邏輯，邏輯細分起來有兩個部份，公理和邏輯推導，保羅的公理是，「聖經(舊約)都是神所默示的，…」(提摩太後書 3:16) 在這裏要提到基督徒的公理是，「聖經(新約和舊約)都是神所默示的」，所以基督徒一開始就必須在信心裏面，要相信新約也是神所默示的，這樣才會有可能「…本於信，以至於信。…」(羅馬書 1:17) 除了一些邏輯推導不能決定而非要從啓示而來的事情，譬如上述所提的子孫這個字是因聖經不能得到惟一的結論，其餘的部份當讀對聖經(新約和舊約)時，都可從邏輯推導中得到。

        為什麼會是這樣呢？因為聖經起初在創世記中就說得很清楚，邏輯推導是從神而來。我們來看創世記的經文怎麼說？「耶和華神說：「那人已經與我們相似，能知道善惡。…」」(創世記 3:22) 當我們說到兩者相似時，一定有相同的地方和不同之處，要不就是完全相同或是完全不同。祂是說現在那人與我們相似，那麼以前是相同的，因為是「神就照着自己的形像造人，乃是照着他的形像造男造女。」(創世記 1:27) 在起初創造時，他們的眼睛未開，和神的形像相同，神的標準就是他們的標準，因此相同。

        我們現在來看改變在那裏？當他們不順服神而犯罪時，「他們二人的眼睛就明亮了，…」(創世記 3:7) 於是他們就和神相似了。相似點在那裏，就是「…能知道善惡。…」(創世記 3:22) 除去這一點，其餘的部份還是相同的。我們剛才說過邏輯有兩個部份，就是邏輯推導和作為輸入的公理，邏輯推導是客觀的，不會因為他們的眼睛明亮而改變，所以說邏輯推導是由神而來的。惟一因眼睛明亮而有的改變，就是他們自己能知道善惡，也就是說他們有了自己的標準來判斷善惡， 不再有和神的一致標準，在邏輯上那一致標準，就是在神形像中的神的公理。

        當眼睛明亮後，各人就有了自己的標準(看見)，我們稱之為個人可變的公理(或簡稱個人公理)，作為他們在邏輯上的決定如何做事的輸入點，因個人可變的公理不同，雖然邏輯推導是相同的，還是會因有個人不同的可變的公理的輸入，而對同一件事產生不同的決定，這是邏輯。我們就先從一個簡單而沒有別的因素介入的例子開始，就是簡單的問殺人是不是惡的？一般人在個人的公理中認為殺人是惡的，就因此而不殺人。但對食人族而言，殺不同族的人是善的，他們的邏輯推導要他們做善的事，就因此個人可變的公理而殺不同族的人。所以個人的公理是可變的，一個精神有病的人， 他個人的公理會瞬息萬變， 雖然邏輯推導是相同的，但因輸入的不同，而在不同的時候就會有不同的決定。當神開我們的眼睛時，我們能看見更多的事情，個人的公理會因此而改變，譬如，當「以利沙禱告說：「耶和華啊，求你開這少年人的眼目，使他能看見。」耶和華開他的眼目，他就看見滿山有火車火馬圍繞以利沙。」(列王紀下 6:17) 那少年人原來的公理中沒有滿山的火車火馬圍繞以利沙，現在他知道的確有了，他個人的公理就更新改變了，新的個人公理就包括了滿山有火車火馬圍繞以利沙。

        我們在查經中常常看到有不同的看法，不就是因為個人的公理(看見)和聖經講的不同嗎？只是常常是公說公有理，婆說婆有理，不是常常聽見有人說聖經是怎麼說的，而是說出我對聖經有不同的看見。願神開我們的眼睛，真正的願意「讓聖靈帶領查經」，不只是引導(guide)而已，而是帶領(lead)，像保羅一樣。舉個例子來說，當保羅在第二次宣道時，「聖靈既然禁止他們在亞西亞講道，他們就經過弗呂家、加拉太一帶地方，到了每西亞的邊界，他們想要往庇推尼去，耶穌的靈卻不許。他們就越過每西亞下到特羅亞去。在夜間有異象現與保羅：有一個馬其頓人站着求他說：「請你過到馬其頓來幫助我們！」」(使徒行傳 16:6-9) 是聖靈在帶領(lead)他們行走的路線。

     其實這就是保羅說的，「所以，在基督裏若有甚麼勸勉，愛心有甚麼安慰，聖靈有甚麼交通，心中有甚麼慈悲憐憫，你們就要意念相同，愛心相同，有一樣的心思，有一樣的意念，使我的喜樂可以滿足。」(腓立比書 2:1-2) 以前我以為這是不可能的，但當我們和基督聯合時，就有了和祂所有的一樣，怎麼會不是這樣呢？

        我們再回到保羅的情況，因為邏輯推導是由神而來，保羅不就是這樣嗎？當他的個人公理認為聖經是神所默示的，也就是對時，他會和神得到同樣的神所默示的結論，而因此寫在聖經的新約裏面。簡言之，就是因為邏輯推導的部份是和神是相同的，所以看到了保羅一步一步的邏輯推導而得出他的結論。

        最後我們來看一下一個基督徒常常聽到的敘述，就是舊約是影子而新約是實體。但如果你遍查聖經，你會找不到這句子，但聖經絕對有這概念，就如同三位一體這詞，你在聖經找不到，但有這概念。我們以前提過舊約中有基督的預表例子，在這裏新約的實體是耶穌基督來到了，所以我們非要信主耶穌不可，也就是這裏說的，「但聖經把眾人都圈在罪裏，使所應許的福因信耶穌基督歸給那信的人。」(加拉太書 3:22)

3. 律法是我們訓蒙的師傅

       「但這因信得救的理還未來以先，我們被看守在律法之下，直圈到那將來的真道顯明出來。這樣，律法是我們訓蒙的師傅，引我們到基督那裏，使我們因信稱義。但這因信得救的理既然來到，我們從此就不在師傅的手下了。所以，你們因信基督耶穌，都是神的兒子。你們受洗歸入基督的，都是披戴基督了。並不分猶太人、希臘人、自主的、為奴的，或男或女，因為你們在基督耶穌裏，都成為一了。你們既屬乎基督，就是亞伯拉罕的後裔，是照着應許承受產業的了。」(加拉太書 3:23-29)

      沒有福音之先，舊約早已存在，「這樣，律法是我們訓蒙的師傅，引我們到基督那裏，使我們因信稱義。」(加拉太書 3:24) 這因信稱義的福音既已來到，只要因信就可以稱義，門檻不是很高的，就帶領我們入了門。這是因為「神愛世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。」(約翰福音 3:16) 而且「他願意萬人得救，明白真道。」(提摩太前書 2:4)

     這就是大使命所說的，「所以，你們要去，使萬民作我的門徒，…」(馬太福音 28:19) 但是大使命不是要我們停止在那裏，而是要「凡我所吩咐你們的，都教訓他們遵守，…」(馬太福音 28:20) 是要有相應的遵守行動的。就是要靠著聖靈走上成聖之路，也只有三位一體的聖靈能使我們成聖。因為經文說得很清楚，「我栽種了，亞波羅澆灌了，惟有神叫他生長。可見栽種的算不得甚麼，澆灌的也算不得甚麼，只在那叫他生長的神。」(哥林多前書 3:6-7) 所以是只有神能讓我們得著生命。

        聖靈是三位一體的神中的一位，而這「聖靈就是神藉着耶穌基督我們救主厚厚澆灌在我們身上的，好叫我們因他的恩得稱為義，可以憑着永生的盼望成為後嗣。」(提多書 3:6-7) 所以現今我們必須非靠著內住的聖靈不可。雖然「…培植我們的就是神，他又賜給我們聖靈作憑據(G728, 質)。」(哥林多後書 5:5) 要知道這只是質而已。當我們初信主時，我們所有的只是質，我們必須走上成聖之路，才有可能「…本於信，以至於信。…」(羅馬書 1:17) 關於質這個字最近似的解釋是，猶如買房子時付的訂金，剩下的可以分期付款完成。換句話說，雖然這是一個緩慢的過程，但「你們若順從肉體活着，必要死；若靠着聖靈治死身體的惡行，必要活着。」(羅馬書 8:13) 在查經時，一定要「讓聖靈帶領查經」。

First, we discussed how justification by faith in the New Testament era results in the indwelling of the Holy Spirit. Second, we explained that the Old Testament is a shadow, while the New Testament is the reality of the coming of Christ, the fulfillment of the promise, and we discussed related topics. We saw how Paul arrived at his conclusion through a step-by-step logical deduction; therefore, let us examine this logic. We observed that the Bible makes it very clear from the very beginning in the Book of Genesis that this logical deduction comes from God, and it explains where in the Scriptures this is stated. Finally, it is discussed that the Law is merely our tutor to lead us to Christ; justification by faith brings us through the gate, and we must walk the path of sanctification led by the Holy Spirit to obtain eternal life. Therefore, when studying the Bible, we must “let the Holy Spirit to lead our Bible study.”

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/28/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Justification by faith in the New Testament era brings the indwelling Holy Spirit

“For as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.” Now that no one is justified by the Law before God is evident; for, “The righteous man shall live by faith.” However, the Law is not of faith; on the contrary, “He who practices them shall live by them.” Christ redeemed us from the curse of the Law, having become a curse for us⁠—for it is written, “Cursed is everyone who hangs on a tree”⁠— in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith. Brethren, I speak in terms of human relations: even though it is only a man’s covenant, yet when it has been ratified, no one sets it aside or adds conditions to it.”(Galatians 3:10-15)

        What the verses said at the beginning is consistent with this Scripture: “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all.”(James 2:10) If a person could truly keep the entire law, at most he would merely “…He who practices them shall live by them.”(Galatians 3:12) Since there is no temple now, it is simply impossible to keep the entire Law. In the New Testament era, justification by faith is accompanied by the indwelling Holy Spirit, as the latter passage makes very clear: “Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own?”(1 Corinthians 6:19) Christ was crucified and hung on a tree, where He was cursed, thereby taking upon Himself the curse that we should have borne: “in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.”(Galatians 3:14) We need only believe in Jesus to be justified—justification by faith—and this principle applies not only to Gentiles but also to Jews, even though there are not many Israelis who believe in the Lord at present.

        Indeed, from a human perspective, once a covenant is made, it cannot be changed; otherwise, one must bear legal responsibility. First, let us consider that lying is fundamentally foreign to God, for “…the devil (Satan) …Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.”(John 8:44) Lying originates from Satan and was definitely not created by God. Let us look further: “For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, saying, “I will surely bless you and I will surely multiply you.””(Hebrews 6:13-14) “In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath.”(Hebrews 6:17) God’s promise and His oath—which cannot lie—are two unchangeable realities; therefore, “…we who have taken refuge would have strong encouragement to take hold of the hope set before us. This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil.”(Hebrews 6:18-19)

2. The Old Testament is a shadow, while the New Testament is the reality of Christ’s coming, as promised

“Now the promises were spoken to Abraham and to his seed (G4690, singular). He does not say, “And to seeds(G4690, plural),” as referring to many, but rather to one, “And to your seed (G4690, singular),” that is, Christ. What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made. Now a mediator is not for one party only; whereas God is only one. Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”(Galatians 3:16-22)

        The promise mentioned at the beginning refers to this passage: “Then the angel of the LORD called to Abraham a second time from heaven, and said, “By Myself I have sworn, declares the LORD, because you have done this thing and have not withheld your son, your only son, indeed I will greatly bless you, and I will greatly multiply your seed as the stars of the heavens and as the sand which is on the seashore; and your seed (H2233, singular) shall possess the gate of their enemies. In your seed (H2233, singular) all the nations of the earth shall be blessed, because you have obeyed My voice.””(Genesis 22:15-18) This was said after the offering of Isaac (cf. Genesis 22:1-14).

        Let us first examine the usage of the Old Testament term “seed (H2233). It is often used in the singular; a typical example is: “And I will put enmity Between you and the woman, And between your seed (H2233, singular) and her seed (H2233, singular); He shall bruise you on the head, And you shall bruise him on the heel.”(Genesis 3:15) It can also be used in the plural, as shown in this passage: “See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants (H2233, plural) after them.’”(Deuteronomy 1:8) 

        In the New Testament, the word “seed” (G4690) is used, and it can be either singular or plural, as shown in the opening verses. Therefore, we cannot determine whether it is singular or plural based on grammar alone. However, Paul clearly states that the promise uses the singular form, because his understanding came from revelation, as he himself said, “For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ.”(Galatians 1:12) He also says, “Because of the surpassing greatness of the revelations, for this reason, to keep me from exalting myself, there was given me a thorn in the flesh, a messenger of Satan to torment me⁠—to keep me from exalting myself!”(2 Corinthians 12:7)

        He then used clear logic to demonstrate that the promise could never be superseded by the later Law, followed by a naturally derived self-questioning and self-answer: “Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed (G4690, singular) would come to whom the promise had been made.”(Galatians 3:19) He knew that “…a mediator is not for one party only; whereas God is only one.”(Galatians 3:20) So he naturally asked, “Is the Law then contrary to the promises of God? …”(Galatians 3:21) Then he answered himself, “…May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”(Galatians 3:21-22) This is justification by faith.

        Here, we see Paul using logical reasoning step by step to reach his conclusion. Of course, this is not the only instance; it is a common pattern in his epistles, evident throughout. Therefore, let us examine this logic. When broken down, logic consists of two parts: axioms and logical deduction. Paul’s axiom is, “All Scripture (the Old Testament) is inspired by God …”(2 Timothy 3:16). Here, it is important to note that the Christian axiom is, “All Scripture (both the New and Old Testament) is inspired by God.” Therefore, Christians must begin by having faith—believing that the New Testament is also inspired by God—so that it becomes possible to “…from faith to faith…”(Romans 1:17) Aside from certain matters that cannot be determined by logical deduction alone but must come from revelation—such as the aforementioned term “seed,” for which the Bible does not provide a definitive conclusion—the rest can be deduced logically when the Scriptures (both the New and Old Testaments) are read correctly.

        Why is this so? Because the Bible makes it very clear right from the beginning in the Book of Genesis that logical reasoning comes from God. Let’s look at what the passage in the Book of Genesis says: “Then the LORD God said, “Behold, the man has become like one of Us, knowing good and evil; …”(Genesis 3:22). When we speak of two things being similar, there must be both similarities and differences; otherwise, they would be either completely the same or completely different. He is saying that now man is like us; therefore, in the past, they were the same, because “God created man in His own image, in the image of God He created him; male and female He created them.”(Genesis 1:27). At the time of creation, their eyes were not yet open, and they were in the image of God; God’s standards were their standards, and thus they were the same.

        Now let’s look at where the change occurred. When they disobeyed God and sinned, “Then the eyes of both of them were opened, …”(Genesis 3:7). Thus, they became like God. The similarity lies in this: “…knowing good and evil; …”

(Genesis 3:22). Apart from this point, the rest remained the same. As we mentioned earlier, logic consists of two parts: logical deduction and the axioms serving as input. Logical deduction is objective; it does not change simply because their eyes were opened. Therefore, logical deduction comes from God. The only change resulting from their eyes being opened was that they themselves could know good and evil—that is, they developed their own standard for judging good and evil and no longer shared a standard in harmony with God’s. Logically speaking, that harmonious standard is God’s axiom as reflected in the image of God.

        Once their eyes are opened, each person has their own standard (perception); we call this a personally variable axiom (or simply a personal axiom), which serves as the input for their logical decisions on how to act. Because personally variable axioms differ, even though the logical deduction is the same, different decisions regarding the same matter will arise due to the input of different personally variable axioms—this is logic. Let’s start with a simple example free of other intervening factors: the straightforward question of whether murder is evil. Most people, based on their personal axioms, believe that murder is evil and therefore refrain from killing. However, for a cannibalistic tribe, killing members of other tribes is considered good; their logical deductions lead them to do what is good, and thus, based on their personal variable axioms, they kill members of other tribes. Therefore, personal axioms are variable. For a mentally ill person, their personal axioms can change in the blink of an eye. Although the logical reasoning remains the same, due to different inputs, different decisions will be made at different times. 

        When God opens our eyes, we are able to see more, and our personal axioms change as a result. For example, when “…Elisha prayed and said, “O LORD, I pray, open his eyes that he may see.” And the LORD opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha.”(2 Kings 6:17) The young man’s original set of principles did not include a mountain full of chariots of fire and horses of fire surrounding Elisha; now that he knows they were indeed there, his personal axiom have been updated and changed, and his new personal axiom now include a mountain full of chariots of fire and horses of fire surrounding Elisha.

        Don’t we often encounter differing viewpoints during Bible study precisely because our personal axiom (our “perspective”) differs from what the Bible teaches? It’s often a case of “everyone has their own opinion”—we don’t often hear people say, “This is what the Bible says,” but rather, “I have a different perspective on the Bible.” May God open our eyes so that we are truly willing to “let the Holy Spirit lead our Bible study”—not merely guide it, but lead it, just as Paul did. To give an example, during Paul’s second missionary journey, “They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; and passing by Mysia, they came down to Troas. A vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, “Come over to Macedonia and help us.””(Acts 16:6-9) It was the Holy Spirit who was leading them along their route.

        In fact, this is what Paul meant when he said, “Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose.”(Philippians 2:1-2) I used to think this was impossible, but when we are united with Christ, we share in all that He has—so how could it be otherwise?

        Let’s return to Paul’s situation: since logical reasoning comes from God, wasn’t this exactly the case for Paul? When his personal axiom—that the Bible is divinely inspired—was correct, he would arrive at the same divinely inspired conclusions as God, which were then recorded in the New Testament. In short, because the process of logical reasoning is the same as God’s, we can see how Paul arrived at his conclusions through a step-by-step logical process.

        Finally, let’s consider a statement Christians often hear: that the Old Testament is a shadow and the New Testament is the reality. But if you search the entire Bible, you won’t find this exact phrase; yet the Bible certainly contains this concept—just as with the term “Trinity,” which you won’t find in the Bible, but the concept itself is there. We’ve previously mentioned examples of Christ’s types in the Old Testament; here, the reality of the New Testament—Jesus Christ—has come. Therefore, we must believe in the Lord Jesus. As it says here: “But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.”(Galatians 3:22).

3. The Law is our tutor

“But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. But now that faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise.”(Galatians 3:23-29)

        The Old Testament existed long before the Gospel came: “Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith.”(Galatians 3:24) Now that the Gospel of justification by faith has come—and since we can be justified simply by faith, a threshold that is not very high—it leads us into the faith. This is because “…God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”(John 3:16) Moreover, “…God our Savior, who desires all men to be saved and to come to the knowledge of the truth.”(1 Timothy 2:3-4)

        This is what the Great Commission refers to: “Go therefore and make disciples of all the nations, …”(Matthew 28:19). However, the Great Commission does not call us to stop there; rather, it calls us “teaching them to observe all that I commanded you; …”(Matthew 28:20)—it requires corresponding action in obedience. It means walking the path of sanctification by the power of the Holy Spirit, and only the Holy Spirit of the Trinity can sanctify us. For the Scripture makes it very clear: “I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth.”(1 Corinthians 3:6-7) Therefore, only God can grant us life.

        The Holy Spirit is one Person of the Triune God, and “…the Holy Spirit, whom He poured out upon us richly through Jesus Christ our Savior, so that being justified by His grace we would be made heirs according to the hope of eternal life.”(Titus 3:5-7) Therefore, we must now rely entirely on the indwelling Holy Spirit. Although “…He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge (G728),”(2 Corinthians 5:5) we must realize that this is merely a pledge. When we first come to faith in the Lord, all we have is this pledge; we must walk the path of sanctification before it is possible to “…from faith to faith; …”(Romans 1:17). The closest analogy for the word “pledge” is the down payment made when buying a house, with the remainder to be paid in installments. In other words, although this is a slow process, “…if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live.”(Romans 8:13) When studying the Bible, be sure to “let the Holy Spirit lead your Bible study.”

    首先我们说到了问安及为什么加拉太书是保罗的第三封书信，引用了以前的文章。第二提到基督传的是福音而不是祸音。第三是讲到保罗所传的福音是由启示来，及他第一次上耶路撒冷，引用了以前的文章，也简短的讨论了一个可能引起争议性的问题。第四是叙述了耶路撒冷的大会确定了保罗为外邦人的使徒，引用了以前的两篇文章。第五是谈到保罗不能不责备彼得是因与福音的真理不合，并看到了彼得最后的成熟的生命。第六讲到保罗和基督同死同活，这也是每一个基督徒要做的。最后简短的说到要靠圣灵去成全救恩。                          

    请注意，这文章是基于周日(6/21/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

1. 问安及为什么加拉太书是保罗的第三封书信          

    「作使徒的保罗（不是由于人，也不是借著人，乃是借著耶稣基督，与叫他从死里复活的父神），和一切与我同在的众弟兄，写信给加拉太的各教会：愿恩惠、平安从父神与我们的主耶稣基督归与你们。基督照我们父神的旨意为我们的罪舍己，要救我们脱离这罪恶的世代。但愿荣耀归于神，直到永永远远。阿们！」(加拉太书 1:1-5)          

    首先我们看到受信者是加拉太的各教会，然后保罗说了一个他为使徒的事实，他的确是主拣选的，看主对亚拿尼亚说的就知道了，「…你只管去。他(保罗)是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。」(使徒行传 9:15) 保罗是使徒这件事也可从这经文看到，「巴拿巴、保罗二使徒听见，就撕开衣裳，跳进众人中间，…」(使徒行传 14:14) 巴拿巴不是主耶稣亲自拣选的，但他仍是使徒。保罗的问安语和以前比较，基本上没有什么大不同，只加上一个事实，就是「基督照我们父神的旨意为我们的罪舍己，要救我们脱离这罪恶的世代。」(加拉太书 1:4) 以及他的看见，「但愿荣耀归于神，直到永永远远。阿们！」(加拉太书 1:5)          

    至于为什么加拉太书是保罗的第三封书信，我们以前已在「2192 保罗第一本书和帖撒罗尼迦教会的一些情况 – 帖前(1)1-(2)20」中的「1. 帖撒罗尼迦前书是保罗写的第一本书」讨论过，保罗在宣教时是根本没有时间写书信的，直到「…保罗离了雅典，来到哥林多。」(使徒行传 18:1) 所以加拉太书和帖撒罗尼迦前后书一样，都是在哥林多写的。          

    我再看他那时写信的习惯，是照著他去的地方顺序写的，他是先到帖撒罗尼迦，然后到了加拉太的地方，才到哥林多去。圣经是这样讲的，先是「圣灵既然禁止他们在亚西亚讲道，他们就经过弗吕家、加拉太一带地方，到了每西亚的边界，他们想要往庇推尼去，耶稣的灵却不许。他们就越过每西亚下到特罗亚去。」(使徒行传 16:6-8) 那时他们的确到了加拉太一带地方，只是没有停留。后来则是「住了(安提阿)些日子，又离开那里，挨次经过加拉太和弗吕家地方，坚固众门徒。」(使徒行传18:23) 保罗的确是先到了加拉太的地方才到哥林多，所以加拉太书是保罗的第三封书信。  

2. 基督传的是福音而不是祸音          

    「我希奇你们这么快离开那借著基督之恩召你们的，去从别的福音。那并不是福音，不过有些人搅扰你们，要把基督的福音更改了。但无论是我们，是天上来的使者，若传福音给你们，与我们所传给你们的不同，他就应当被咒诅。我们已经说了，现在又说：若有人传福音给你们，与你们所领受的不同，他就应当被咒诅！我现在是要得人的心呢？还是要得神的心呢？我岂是讨人的喜欢吗？若仍旧讨人的喜欢，我就不是基督的仆人了。」(加拉太书 1:6-10)          

    一开始就说，基督的恩造成了惟一的福音，而不是更改后的祸音，传讲祸音的人是应当被咒诅的，今日也是如此，真的不要去传更改后的祸音，要照著圣经的教导去真实的传。今天有许多称为教会的，明摆著不照著圣经的教导去传，怎么能避免这里说的咒诅呢！      

    但人会软弱，会强解圣经，就像彼得说的，「…我们所亲爱的兄弟保罗，照著所赐给他的智慧写了信给你们。他一切的信上也都是讲论这事。信中有些难明白的，那无学问、不坚固的人强解(曲解)，如强解别的经书一样，就自取沉沦。」(彼得后书 3:15-16) 虽然神很公平，「惟有那不知道的，做了当受责打的事，必少受责打。因为多给谁，就向谁多取；多托谁，就向谁多要。」(路加福音 12:48) 但不是不罚，就像经文所说，「耶和华在他(摩西)面前宣告说：「耶和华，耶和华，是有怜悯、有恩典的神，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽、过犯和罪恶，万不以有罪的为无罪，必追讨他的罪，自父及子，直到三四代。」」(出埃及记 34:6-7) 所以一但知道自己在曲解圣经 ，就要悔改，在圣经中有这样的应许，「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 如果坚持不肯悔改，就会走到被诅咒的地步，创造出一个不是圣经所说的神。        

    接著就是换了一个说法讲以前提到过的讯息，就是「但神既然验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。」(帖撒罗尼迦前书 2:4) 讨神的喜欢才是基督的仆人。  

3. 保罗所传的福音是由启示来及他第一次上耶路撒冷          

    「弟兄们，我告诉你们，我素来所传的福音，不是出于人的意思，因为我不是从人领受的，也不是人教导我的，乃是从耶稣基督启示来的。你们听见我从前在犹太教中所行的事，怎样极力逼迫、残害神的教会；我又在犹太教中，比我本国许多同岁的人更有长进，为我祖宗的遗传更加热心。然而那把我从母腹里分别出来、又施恩召我的神，既然乐意将他儿子启示在我心里，叫我把他传在外邦人中，我就没有与属血气的人商量，也没有上耶路撒冷去见那些比我先作使徒的，惟独往阿拉伯去，后又回到大马士革。过了三年，才上耶路撒冷去见矶法，和他同住了十五天。至于别的使徒，除了主的兄弟雅各，我都没有看见。我写给你们的不是谎话，这是我在神面前说的。以后我到了叙利亚和基利家境内。那时，犹太信基督的各教会都没有见过我的面，不过听说：「那从前逼迫我们的，现在传扬他原先所残害的真道。」他们就为我的缘故，归荣耀给神。」(加拉太书 1:11-24)        

    保罗是一位真基督徒，「凡从神生的，就不犯罪，因神的道存在他心里；他也不能犯罪，因为他是由神生的。」(约翰一书 3:9) 说谎是犯罪，他不可能明知故犯的说谎，在这里他明说了他所传的福音是由启示来。作为一个佐证， 他说出了他第一次上耶路撒冷的时间，在这之前，他是没有机会从使徒和耶路撒冷的教会那儿得到福音的。他也特别的提到主的兄弟雅各，显然他那时是基督徒，否则他就不会在那里，但在耶稣受难前，他是不相信主的，如经文所说，「耶稣的弟兄就对他说：「你离开这里上犹太去吧！叫你的门徒也看见你所行的事。人要显扬名声，没有在暗处行事的，你如果行这些事，就当将自己显明给世人看。」因为连他的弟兄说这话，是因为不信他。」(约翰福音 7:3-5) 我们看到了他因耶稣的受难带来的的转变。          

    我们再看看在这之前发生的事，我们知道他在得救前，是为犹太教大发热心，以致于如这里的经文所说的迫害教会。经文的最后一段的部份就是在说这件事，但结果是，「他们就为我的缘故，归荣耀给神。」(加拉太书 1:24)          

    神是全知的，在其中的一个经文就说，「我未成形的体质(H1564, 只出现这一次)，你的眼早已看见了。你所定的日子，我尚未度一日，你都写在你的册上了。」(诗篇 139:16) 祂就把保罗从母腹里分别出来，又施恩召他，召他是指在大光中呼召了他，我们以前在「3177 扫罗见大光, 亚拿尼亚, 和彼得复活多加 – 徒(9)1-43」中的「1. 主基督向扫罗显现的三次记载」，相当详细的讨论过这事件，就请看那篇文章。          

    我们知道保罗是外邦人的使徒，就像这经文所说的，「（那感动彼得叫他为受割礼之人作使徒的，也感动我，叫我为外邦人作使徒。）」(加拉太书 2:8) 对于这一点，我们知道神的旨意是这样的，「主对亚拿尼亚说：「你只管去。他是我所拣选的器皿，要在外邦人和君王并以色列人面前宣扬我的名。」(使徒行传 9:15) 所以保罗的确也是在君王并在以色列人面前宣扬主的名，只是他们基本上都没有接受，所以保罗和巴拿巴会放胆说：「…神的道先讲给你们，原是应当的；只因你们弃绝这道，断定自己不配得永生，我们就转向外邦人去。」(使徒行传 13:46)          

    最后要说到关于他的启示，有人可能以为这里说的三年，就是他去了阿拉伯的旷野三年得到启示，但这里是说回到大马士革后又过了三年，尊重神，实在是没有必要去猜，而且这点也不是这么重要，对与否和救恩根本没有关系。  

4. 耶路撒冷的大会确定了保罗为外邦人的使徒          

    「过了十四年，我同巴拿巴又上耶路撒冷去，并带著提多同去。我是奉启示上去的，把我在外邦人中所传的福音对弟兄们陈说，却是背地里对那有名望之人说的，惟恐我现在或是从前徒然奔跑。但与我同去的提多虽是希腊人，也没有勉强他受割礼，因为有偷著引进来的假弟兄，私下窥探我们在基督耶稣里的自由，要叫我们作奴仆。我们就是一刻的工夫也没有容让顺服他们，为要叫福音的真理仍存在你们中间。至于那些有名望的，不论他是何等人，都与我无干。神不以外貌取人。那些有名望的，并没有加增我甚么，反倒看见了主托我传福音给那未受割礼的人，正如托彼得传福音给那受割礼的人。（那感动彼得叫他为受割礼之人作使徒的，也感动我，叫我为外邦人作使徒。）又知道所赐给我的恩典，那称为教会柱石的雅各、矶法、约翰，就向我和巴拿巴用右手行相交之礼，叫我们往外邦人那里去，他们往受割礼的人那里去。只是愿意我们记念穷人，这也是我本来热心去行的。」(加拉太书 2:1-10)          

    过了十四年是指耶路撒冷的大会，是为讨论割礼的而去的， 因为「有几个人从犹太下来，教训弟兄们说：「你们若不按摩西的规条受割礼，不能得救。」保罗、巴拿巴与他们大大地纷争辩论，众门徒就定规，叫保罗、巴拿巴和本会中几个人，为所辩论的上耶路撒冷去见使徒和长老。」(使徒行传 15:1-2) 当他们到了耶路撒冷，就有了「众人都默默无声，听巴拿巴和保罗述说神借他们在外邦人中所行的神迹奇事。」(使徒行传 15:12) 这是和这里所讲的是一致的，「…把我在外邦人中所传的福音对弟兄们陈说，…」(加拉太书 2:2) 只是多讲了他们是奉启示和带著提多同去。        

    最后有彼得和雅各的交通 (参使徒行传 15:7-21)，其中说到，「他们住了声，雅各就说：诸位弟兄，请听我的话。」(使徒行传 15:13) 加拉太书特别提到了，「至于别的使徒，除了主的兄弟雅各，我都没有看见。」(加拉太书 1:19) 但圣经并没有明说这位雅各就是主的兄弟，我们不会得到惟一的结论的。        

    他虽明知从启示来的福音绝对没错，但他仍然告诉了应该要告诉的人，所以是「…却是背地里对那有名望之人说的，惟恐我现在或是从前徒然奔跑。」(加拉太书 2:2) 从和他们的交通中，他们「反倒看见了主托我传福音给那未受割礼的人，正如托彼得传福音给那受割礼的人。」(加拉太书 2:7) 最后他提到了，「只是愿意我们记念穷人，这也是我本来热心去行的。」(加拉太书 2:10)          

    他在加拉太书中没有引用耶路撒冷的决定，因为他知道这决定不是由圣灵而来的。关于这点，我们以前在「3182 雅各的看法, 非圣灵的错误决定, 及西拉和马可 – 徒(15)13-41」中的「2. 使徒和长老并全教会的错误决定」，讨论过这问题，基本上是因为圣灵的意思，绝对不会和耶稣所说的互相矛盾。也在「3192 保罗第一本书和帖撒罗尼迦教会的一些情况 – 帖前(1)1-(2)20」中的「1. 帖撒罗尼迦前书是保罗写的第一本书」，从另外一个角度看同样的问题，请去看这些文章。        

    我们注意到，他以前虽给提摩太行了割礼 (参使徒行传 16:3)，但没有要求是希腊人的提多行割礼，因为他知道行割礼本就是可有可无的事，就像这经文所说，「…割礼也是心里的，在乎灵，不在乎仪文。这人的称赞不是从人来的，乃是从神来的。」(罗马书 2:29) 那些一定要人行割礼的人是假弟兄，不让人有耶稣给的自由，就是这经文说的，「所以天父的儿子若叫你们自由(G1659,  两次)，你们就(真)自由(G1658)了。」(约翰福音 8:36) 假弟兄是不会照著主说的去做的。请注意，原文中没有真这个字，希腊文中没有比较级，是用重复两次来表示比较级。  

5. 保罗不能不责备彼得是因与福音的真理不合          

    「后来矶法到了安提阿，因他有可责之处，我就当面抵挡他。从雅各那里来的人未到以先，他和外邦人一同吃饭；及至他们来到，他因怕奉割礼的人，就退去与外邦人隔开了。其余的犹太人也都随著他装假，甚至连巴拿巴也随伙装假。但我一看见他们行得不正，与福音的真理不合，就在众人面前对矶法说：「你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？「我们这生来的犹太人，不是外邦的罪人，既知道人称义不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义，因为凡有血气的，没有一人因行律法称义。「我们若求在基督里称义，却仍旧是罪人，难道基督是叫人犯罪的吗？断乎不是！我素来所拆毁的，若重新建造，这就证明自己是犯罪的人。」」(加拉太书 2:11-18)          

    经文说到保罗不能不责备彼得，即使知道他是使徒中领头的，也必须当面抵挡，这是因为与福音的真理不合，也就是说，这和之前说的相呼应，就是「我们就是一刻的工夫也没有容让顺服他们，为要叫福音的真理仍存在你们中间。」(加拉太书 2:5) 其中说到了因信基督称义，更说到了基督是不会叫人犯罪的，其内容如何在经文中说得很清楚，也可以看到保罗的逻辑是非常清楚的，就请看一下经文。      

    我们也看到了彼得最后成熟的生命，因为即使那时保罗当面抵挡他，他其后仍说，「…我们所亲爱的兄弟保罗，照著所赐给他的智慧写了信给你们。他一切的信上也都是讲论这事。信中有些难明白的，那无学问、不坚固的人强解(曲解)，如强解别的经书一样，就自取沉沦。」(彼得后书 3:15-16) 现在也是一样的曲解圣经，所以他这话也是对我们说的。  

6. 保罗和基督同死同活          

    「我因律法，就向律法死了，叫我可以向神活著。我已经与基督同钉十字架，现在活著的不再是我，乃是基督在我里面活著；并且我如今在肉身活著，是因信神的儿子而活，他是爱我，为我舍己。我不废掉神的恩，义若是借著律法得的，基督就是徒然死了。」(加拉太书 2:19-21)          

    他很清楚的知道是因信称义，「…我们看定了：人称义是因著信，不在乎遵行律法。」(罗马书 3:28) 他当然知道要有信心的行为，如这经文所说，「…信心若没有行为就是死的。」(雅各书 2:17) 但要知道称义只需要信心，有了真信心，自然会有信心的行为。          

    我以前以为，只有保罗这样的人才能和基督同死同活，但是每一个基督徒都是要模成基督的形像，如这经文所说，「因为他预先所知道的人，就预先定下效法(模成)他儿子的模样(形像)，使他儿子在许多弟兄中作长子。」(罗马书 8:29) 不是说表面的效法，而是从内到外的改变，就是要如原文中说的模成那样。所以是每一个基督徒都要靠著圣灵，最终要能模成基督的形像，和基督同死同活。他讲得很清楚，这样我们才能不废掉神的恩，否则基督为我舍己就是徒然了。  

7. 要靠圣灵去成全救恩          

    「无知的加拉太人哪，耶稣基督钉十字架，已经活画在你们眼前，谁又迷惑了你们呢？我只要问你们这一件：你们受了圣灵，是因行律法呢？是因听信福音呢？你们既靠圣灵入门，如今还靠肉身成全吗？你们是这样的无知吗？你们受苦如此之多，都是徒然的吗？难道果真是徒然的吗？那赐给你们圣灵，又在你们中间行异能的，是因你们行律法呢？是因你们听信福音呢？正如「亚伯拉罕信神，这就算为他的义」。所以你们要知道，那以信为本的人，就是亚伯拉罕的子孙。并且圣经既然预先看明，神要叫外邦人因信称义，就早已传福音给亚伯拉罕，说：「万国都必因你得福。」可见那以信为本的人和有信心的亚伯拉罕一同得福。」(加拉太书 3:1-9)        

    保罗在这里说到要靠圣灵去成全救恩的理由非常清楚，既靠了圣灵入门，就不可能靠肉身成全，我们在这里又可以看到，保罗的逻辑一贯是非常清楚的。我们知道，因信主而带来的苦难是为著生命的成长，要不受苦难就会成为徒然的。当然，这里的苦难不是说苦难自讨苦吃，自讨苦吃是完全无义意的。        

    但要他们知道神迹奇事的主要目的，是要使一个人最多入门，相信主的恩道才是最重要的，就像当保罗和巴拿巴在以哥念时说的一样，「二人在那里住了多日，倚靠主放胆讲道，主借他们的手施行神迹奇事，证明他的恩道。」(使徒行传 14:3) 这里也说的很清楚，「所以你们要知道，那以信为本的人，就是亚伯拉罕的子孙。」(加拉太书 3:7) 圣经早就传福音给亚伯拉罕，说：「万国都必因你得福。」，使「…那以信为本的人和有信心的亚伯拉罕一同得福。」(加拉太书 3:9)

       首先我們說到了問安及為什麼加拉太書是保羅的第三封書信，引用了以前的文章。第二提到基督傳的是福音而不是禍音。第三是講到保羅所傳的福音是由啓示來，及他第一次上耶路撒冷，引用了以前的文章，也簡短的討論了一個可能引起爭議性的問題。第四是敘述了耶路撒冷的大會確定了保羅為外邦人的使徒，引用了以前的兩篇文章。第五是談到保羅不能不責備彼得是因與福音的真理不合，並看到了彼得最後的成熟的生命。第六講到保羅和基督同死同活，這也是每一個基督徒要做的。最後簡短的說到要靠聖靈去成全救恩。

                          請注意，這文章是基於週日(6/21/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

1. 問安及為什麼加拉太書是保羅的第三封書信

       「作使徒的保羅（不是由於人，也不是藉着人，乃是藉着耶穌基督，與叫他從死裏復活的父神），和一切與我同在的眾弟兄，寫信給加拉太的各教會：願恩惠、平安從父神與我們的主耶穌基督歸與你們。基督照我們父神的旨意為我們的罪捨己，要救我們脫離這罪惡的世代。但願榮耀歸於神，直到永永遠遠。阿們！」(加拉太書 1:1-5)

        首先我們看到受信者是加拉太的各教會，然後保羅說了一個他為使徒的事實，他的確是主揀選的，看主對亞拿尼亞說的就知道了，「…你只管去。他(保羅)是我所揀選的器皿，要在外邦人和君王並以色列人面前宣揚我的名。」(使徒行傳 9:15) 保羅是使徒這件事也可從這經文看到，「巴拿巴、保羅二使徒聽見，就撕開衣裳，跳進眾人中間，…」(使徒行傳 14:14) 巴拿巴不是主耶穌親自揀選的，但他仍是使徒。保羅的問安語和以前比較，基本上沒有什麼大不同，只加上一個事實，就是「基督照我們父神的旨意為我們的罪捨己，要救我們脫離這罪惡的世代。」(加拉太書 1:4) 以及他的看見，「但願榮耀歸於神，直到永永遠遠。阿們！」(加拉太書 1:5)

        至於為什麼加拉太書是保羅的第三封書信，我們以前已在「2192 保羅第一本書和帖撒羅尼迦教會的一些情況 – 帖前(1)1-(2)20」中的「1. 帖撒羅尼迦前書是保羅寫的第一本書」討論過，保羅在宣教時是根本沒有時間寫書信的，直到「…保羅離了雅典，來到哥林多。」(使徒行傳 18:1) 所以加拉太書和帖撒羅尼迦前後書一樣，都是在哥林多寫的。

        我再看他那時寫信的習慣，是照著他去的地方順序寫的，他是先到帖撒羅尼迦，然後到了加拉太的地方，才到哥林多去。聖經是這樣講的，先是「聖靈既然禁止他們在亞西亞講道，他們就經過弗呂家、加拉太一帶地方，到了每西亞的邊界，他們想要往庇推尼去，耶穌的靈卻不許。他們就越過每西亞下到特羅亞去。」(使徒行傳 16:6-8) 那時他們的確到了加拉太一帶地方，只是沒有停留。後來則是「住了(安提阿)些日子，又離開那裏，挨次經過加拉太和弗呂家地方，堅固眾門徒。」(使徒行傳 18:23) 保羅的確是先到了加拉太的地方才到哥林多，所以加拉太書是保羅的第三封書信。

2. 基督傳的是福音而不是禍音

       「我希奇你們這麼快離開那藉着基督之恩召你們的，去從別的福音。那並不是福音，不過有些人攪擾你們，要把基督的福音更改了。但無論是我們，是天上來的使者，若傳福音給你們，與我們所傳給你們的不同，他就應當被咒詛。我們已經說了，現在又說：若有人傳福音給你們，與你們所領受的不同，他就應當被咒詛！我現在是要得人的心呢？還是要得神的心呢？我豈是討人的喜歡嗎？若仍舊討人的喜歡，我就不是基督的僕人了。」(加拉太書 1:6-10)

        一開始就說，基督的恩造成了惟一的福音，而不是更改後的禍音，傳講禍音的人是應當被咒詛的，今日也是如此，真的不要去傳更改後的禍音，要照著聖經的教導去真實的傳。今天有許多稱為教會的，明擺著不照著聖經的教導去傳，怎麼能避免這裏說的咒詛呢！

     但人會軟弱，會強解聖經，就像彼得說的，「…我們所親愛的兄弟保羅，照着所賜給他的智慧寫了信給你們。他一切的信上也都是講論這事。信中有些難明白的，那無學問、不堅固的人強解(曲解)，如強解別的經書一樣，就自取沉淪。」(彼得後書 3:15-16) 雖然神很公平，「惟有那不知道的，做了當受責打的事，必少受責打。因為多給誰，就向誰多取；多託誰，就向誰多要。」(路加福音 12:48) 但不是不罰，就像經文所說，「耶和華在他(摩西)面前宣告說：「耶和華，耶和華，是有憐憫、有恩典的神，不輕易發怒，並有豐盛的慈愛和誠實。為千萬人存留慈愛，赦免罪孽、過犯和罪惡，萬不以有罪的為無罪，必追討他的罪，自父及子，直到三四代。」」(出埃及記 34:6-7) 所以一但知道自己在曲解聖經 ，就要悔改，在聖經中有這樣的應許，「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 如果堅持不肯悔改，就會走到被詛咒的地步，創造出一個不是聖經所說的神。

     接著就是換了一個說法講以前提到過的訊息，就是「但神既然驗中了我們，把福音託付我們，我們就照樣講，不是要討人喜歡，乃是要討那察驗我們心的神喜歡。」(帖撒羅尼迦前書 2:4) 討神的喜歡才是基督的僕人。

3. 保羅所傳的福音是由啓示來及他第一次上耶路撒冷

       「弟兄們，我告訴你們，我素來所傳的福音，不是出於人的意思，因為我不是從人領受的，也不是人教導我的，乃是從耶穌基督啓示來的。你們聽見我從前在猶太教中所行的事，怎樣極力逼迫、殘害神的教會；我又在猶太教中，比我本國許多同歲的人更有長進，為我祖宗的遺傳更加熱心。然而那把我從母腹裏分別出來、又施恩召我的神，既然樂意將他兒子啓示在我心裏，叫我把他傳在外邦人中，我就沒有與屬血氣的人商量，也沒有上耶路撒冷去見那些比我先作使徒的，惟獨往阿拉伯去，後又回到大馬士革。過了三年，才上耶路撒冷去見磯法，和他同住了十五天。至於別的使徒，除了主的兄弟雅各，我都沒有看見。我寫給你們的不是謊話，這是我在神面前說的。以後我到了敍利亞和基利家境內。那時，猶太信基督的各教會都沒有見過我的面，不過聽說：「那從前逼迫我們的，現在傳揚他原先所殘害的真道。」他們就為我的緣故，歸榮耀給神。」(加拉太書 1:11-24)

        保羅是一位真基督徒，「凡從神生的，就不犯罪，因神的道存在他心裏；他也不能犯罪，因為他是由神生的。」(約翰一書 3:9) 說謊是犯罪，他不可能明知故犯的說謊，在這裏他明說了他所傳的福音是由啓示來。作為一個佐證， 他說出了他第一次上耶路撒冷的時間，在這之前，他是沒有機會從使徒和耶路撒冷的教會那兒得到福音的。他也特別的提到主的兄弟雅各，顯然他那時是基督徒，否則他就不會在那裏，但在耶穌受難前，他是不相信主的，如經文所說，「耶穌的弟兄就對他說：「你離開這裏上猶太去吧！叫你的門徒也看見你所行的事。人要顯揚名聲，沒有在暗處行事的，你如果行這些事，就當將自己顯明給世人看。」因為連他的弟兄說這話，是因為不信他。」(約翰福音 7:3-5) 我們看到了他因耶穌的受難帶來的的轉變。

        我們再看看在這之前發生的事，我們知道他在得救前，是為猶太教大發熱心，以致於如這裏的經文所說的迫害教會。經文的最後一段的部份就是在說這件事，但結果是，「他們就為我的緣故，歸榮耀給神。」(加拉太書 1:24)

        神是全知的，在其中的一個經文就說，「我未成形的體質(H1564, 只出現這一次)，你的眼早已看見了。你所定的日子，我尚未度一日，你都寫在你的冊上了。」(詩篇 139:16) 祂就把保羅從母腹裏分別出來，又施恩召他，召他是指在大光中呼召了他，我們以前在「2177 掃羅見大光, 亞拿尼亞, 和彼得復活多加 – 徒(9)1-43」中的「1. 主基督向掃羅顯現的三次記載」，相當詳細的討論過這事件，就請看那篇文章。

        我們知道保羅是外邦人的使徒，就像這經文所說的，「（那感動彼得叫他為受割禮之人作使徒的，也感動我，叫我為外邦人作使徒。）」(加拉太書 2:8) 對於這一點，我們知道神的旨意是這樣的，「主對亞拿尼亞說：「你只管去。他是我所揀選的器皿，要在外邦人和君王並以色列人面前宣揚我的名。」(使徒行傳 9:15) 所以保羅的確也是在君王並在以色列人面前宣揚主的名，只是他們基本上都沒有接受，所以保羅和巴拿巴會放膽說：「…神的道先講給你們，原是應當的；只因你們棄絕這道，斷定自己不配得永生，我們就轉向外邦人去。」(使徒行傳 13:46)

        最後要說到關於他的啓示，有人可能以為這裏說的三年，就是他去了阿拉伯的曠野三年得到啓示，但這裏是說回到大馬士革後又過了三年，尊重神，實在是沒有必要去猜，而且這點也不是這麼重要，對與否和救恩根本沒有關係。

4. 耶路撒冷的大會確定了保羅為外邦人的使徒

       「過了十四年，我同巴拿巴又上耶路撒冷去，並帶着提多同去。我是奉啓示上去的，把我在外邦人中所傳的福音對弟兄們陳說，卻是背地裏對那有名望之人說的，惟恐我現在或是從前徒然奔跑。但與我同去的提多雖是希臘人，也沒有勉強他受割禮，因為有偷着引進來的假弟兄，私下窺探我們在基督耶穌裏的自由，要叫我們作奴僕。我們就是一刻的工夫也沒有容讓順服他們，為要叫福音的真理仍存在你們中間。至於那些有名望的，不論他是何等人，都與我無干。神不以外貌取人。那些有名望的，並沒有加增我甚麼，反倒看見了主託我傳福音給那未受割禮的人，正如託彼得傳福音給那受割禮的人。（那感動彼得叫他為受割禮之人作使徒的，也感動我，叫我為外邦人作使徒。）又知道所賜給我的恩典，那稱為教會柱石的雅各、磯法、約翰，就向我和巴拿巴用右手行相交之禮，叫我們往外邦人那裏去，他們往受割禮的人那裏去。只是願意我們記念窮人，這也是我本來熱心去行的。」(加拉太書 2:1-10)

        過了十四年是指耶路撒冷的大會，是為討論割禮的而去的， 因為「有幾個人從猶太下來，教訓弟兄們說：「你們若不按摩西的規條受割禮，不能得救。」保羅、巴拿巴與他們大大地紛爭辯論，眾門徒就定規，叫保羅、巴拿巴和本會中幾個人，為所辯論的上耶路撒冷去見使徒和長老。」(使徒行傳 15:1-2) 當他們到了耶路撒冷，就有了「眾人都默默無聲，聽巴拿巴和保羅述說神藉他們在外邦人中所行的神蹟奇事。」(使徒行傳 15:12) 這是和這裏所講的是一致的，「…把我在外邦人中所傳的福音對弟兄們陳說，…」(加拉太書 2:2) 只是多講了他們是奉啓示和帶着提多同去。

     最後有彼得和雅各的交通 (參使徒行傳 15:7-21)，其中說到，「他們住了聲，雅各就說：諸位弟兄，請聽我的話。」(使徒行傳 15:13) 加拉太書特別提到了，「至於別的使徒，除了主的兄弟雅各，我都沒有看見。」(加拉太書 1:19) 但聖經並沒有明說這位雅各就是主的兄弟，我們不會得到惟一的結論的。

        他雖明知從啓示來的福音絕對沒錯，但他仍然告訴了應該要告訴的人，所以是「…卻是背地裏對那有名望之人說的，惟恐我現在或是從前徒然奔跑。」(加拉太書 2:2) 從和他們的交通中，他們「反倒看見了主託我傳福音給那未受割禮的人，正如託彼得傳福音給那受割禮的人。」(加拉太書 2:7) 最後他提到了，「只是願意我們記念窮人，這也是我本來熱心去行的。」(加拉太書 2:10)

        他在加拉太書中沒有引用耶路撒冷的決定，因為他知道這決定不是由聖靈而來的。關於這點，我們以前在「2182 雅各的看法, 非聖靈的錯誤決定, 及西拉和馬可 – 徒(15)13-41」中的「2. 使徒和長老並全教會的錯誤決定」，討論過這問題，基本上是因為聖靈的意思，絕對不會和耶穌所說的互相矛盾。也在「2192 保羅第一本書和帖撒羅尼迦教會的一些情況 – 帖前(1)1-(2)20」中的「1. 帖撒羅尼迦前書是保羅寫的第一本書」，從另外一個角度看同樣的問題，請去看這些文章。

      我們注意到，他以前雖給提摩太行了割禮 (參使徒行傳 16:3)，但沒有要求是希臘人的提多行割禮，因為他知道行割禮本就是可有可無的事，就像這經文所說，「…割禮也是心裏的，在乎靈，不在乎儀文。這人的稱讚不是從人來的，乃是從神來的。」(羅馬書 2:29) 那些一定要人行割禮的人是假弟兄，不讓人有耶穌給的自由，就是這經文說的，「所以天父的兒子若叫你們自由(G1659,  兩次)，你們就(真)自由(G1658)了。」(約翰福音 8:36) 假弟兄是不會照著主說的去做的。請注意，原文中沒有真這個字，希臘文中沒有比較級，是用重復兩次來表示比較級。

5. 保羅不能不責備彼得是因與福音的真理不合

       「後來磯法到了安提阿，因他有可責之處，我就當面抵擋他。從雅各那裏來的人未到以先，他和外邦人一同吃飯；及至他們來到，他因怕奉割禮的人，就退去與外邦人隔開了。其餘的猶太人也都隨着他裝假，甚至連巴拿巴也隨夥裝假。但我一看見他們行得不正，與福音的真理不合，就在眾人面前對磯法說：「你既是猶太人，若隨外邦人行事，不隨猶太人行事，怎麼還勉強外邦人隨猶太人呢？「我們這生來的猶太人，不是外邦的罪人，既知道人稱義不是因行律法，乃是因信耶穌基督，連我們也信了基督耶穌，使我們因信基督稱義，不因行律法稱義，因為凡有血氣的，沒有一人因行律法稱義。「我們若求在基督裏稱義，卻仍舊是罪人，難道基督是叫人犯罪的嗎？斷乎不是！我素來所拆毀的，若重新建造，這就證明自己是犯罪的人。」」(加拉太書 2:11-18)

        經文說到保羅不能不責備彼得，即使知道他是使徒中領頭的，也必須當面抵擋，這是因為與福音的真理不合，也就是說，這和之前說的相呼應，就是「我們就是一刻的工夫也沒有容讓順服他們，為要叫福音的真理仍存在你們中間。」(加拉太書 2:5) 其中說到了因信基督稱義，更說到了基督是不會叫人犯罪的，其內容如何在經文中說得很清楚，也可以看到保羅的邏輯是非常清楚的，就請看一下經文。

     我們也看到了彼得最後成熟的生命，因為即使那時保羅當面抵擋他，他其後仍說，「…我們所親愛的兄弟保羅，照着所賜給他的智慧寫了信給你們。他一切的信上也都是講論這事。信中有些難明白的，那無學問、不堅固的人強解(曲解)，如強解別的經書一樣，就自取沉淪。」(彼得後書 3:15-16) 現在也是一樣的曲解聖經，所以他這話也是對我們說的。

6. 保羅和基督同死同活

       「我因律法，就向律法死了，叫我可以向神活着。我已經與基督同釘十字架，現在活着的不再是我，乃是基督在我裏面活着；並且我如今在肉身活着，是因信神的兒子而活，他是愛我，為我捨己。我不廢掉神的恩，義若是藉着律法得的，基督就是徒然死了。」(加拉太書 2:19-21)

       他很清楚的知道是因信稱義，「…我們看定了：人稱義是因着信，不在乎遵行律法。」(羅馬書 3:28) 他當然知道要有信心的行為，如這經文所說，「…信心若沒有行為就是死的。」(雅各書 2:17) 但要知道稱義只需要信心，有了真信心，自然會有信心的行為。

        我以前以為，只有保羅這樣的人才能和基督同死同活，但是每一個基督徒都是要模成基督的形像，如這經文所說，「因為他預先所知道的人，就預先定下效法(模成)他兒子的模樣(形像)，使他兒子在許多弟兄中作長子。」(羅馬書 8:29) 不是說表面的效法，而是從內到外的改變，就是要如原文中說的模成那樣。所以是每一個基督徒都要靠著聖靈，最終要能模成基督的形像，和基督同死同活。他講得很清楚，這樣我們才能不廢掉神的恩，否則基督為我捨己就是徒然了。

7. 要靠聖靈去成全救恩

       「無知的加拉太人哪，耶穌基督釘十字架，已經活畫在你們眼前，誰又迷惑了你們呢？我只要問你們這一件：你們受了聖靈，是因行律法呢？是因聽信福音呢？你們既靠聖靈入門，如今還靠肉身成全嗎？你們是這樣的無知嗎？你們受苦如此之多，都是徒然的嗎？難道果真是徒然的嗎？那賜給你們聖靈，又在你們中間行異能的，是因你們行律法呢？是因你們聽信福音呢？正如「亞伯拉罕信神，這就算為他的義」。所以你們要知道，那以信為本的人，就是亞伯拉罕的子孫。並且聖經既然預先看明，神要叫外邦人因信稱義，就早已傳福音給亞伯拉罕，說：「萬國都必因你得福。」可見那以信為本的人和有信心的亞伯拉罕一同得福。」(加拉太書 3:1-9)

       保羅在這裏說到要靠聖靈去成全救恩的理由非常清楚，既靠了聖靈入門，就不可能靠肉身成全，我們在這裏又可以看到，保羅的邏輯一貫是非常清楚的。我們知道，因信主而帶來的苦難是為著生命的成長，要不受苦難就會成為徒然的。當然，這裏的苦難不是說苦難自討苦吃，自討苦吃是完全無義意的。

     但要他們知道神蹟奇事的主要目的，是要使一個人最多入門，相信主的恩道才是最重要的，就像當保羅和巴拿巴在以哥念時說的一樣，「二人在那裏住了多日，倚靠主放膽講道，主藉他們的手施行神蹟奇事，證明他的恩道。」(使徒行傳 14:3) 這裏也說的很清楚，「所以你們要知道，那以信為本的人，就是亞伯拉罕的子孫。」(加拉太書 3:7) 聖經早就傳福音給亞伯拉罕，說：「萬國都必因你得福。」，使「…那以信為本的人和有信心的亞伯拉罕一同得福。」(加拉太書 3:9)

First, we discussed the greeting and why the Book of Galatians is Paul’s third epistle, citing previous articles. Second, we mentioned that Christ preached the gospel, not bad news. Third, we discussed how the gospel Paul preached came from revelation and his first trip to Jerusalem, citing previous articles and briefly addressing a potentially controversial issue. Fourth, we described how the Jerusalem Council confirmed Paul as the apostle to the Gentiles, citing two previous articles. Fifth, we discussed how Paul had no choice but to rebuke Peter because Peter’s actions were inconsistent with the truth of the gospel, and we observed the maturity of Peter’s life in the end. Sixth, we addressed how Paul died and lived with Christ—something every Christian is called to do. Finally, we briefly mentioned the need to rely on the Holy Spirit to bring salvation to completion.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/21/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Greetings and why the Book of Galatians is Paul’s third epistle

“Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), and all the brethren who are with me, To the churches of Galatia: Grace to you and peace from God our Father and the Lord Jesus Christ, who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, to whom be the glory forevermore. Amen.”(Galatians 1:1-5)

        First, we see that the recipients are the churches in Galatia. Then Paul states the fact of his apostleship—that he was indeed chosen by the Lord, as is evident from what the Lord said to Ananias: “…Go, for he (Paul) is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel.”(Acts 9:15) The fact that Paul was an apostle can also be seen in this passage: “But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, …”(Acts 14:14) Barnabas was not personally chosen by the Lord Jesus, yet he was still an apostle. Compared to his earlier greetings, Paul’s greeting here is essentially the same, with the addition of one fact: “…the Lord Jesus Christ, who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father.”(Galatians 1:3-4)

And his vision: “to whom be the glory forevermore. Amen.”(Galatians 1:5)

        As for why the Book of Galatians is Paul’s third epistle, we have previously discussed in “1192 Paul’s first book and some situations of the Thessalonian church – 1 Thess.(1)1–(2)20″ under “1. The Book of 1 Thessalonians is the first book Paul wrote,” Paul simply had no time to write epistles while he was on his missionary journeys, not until “…he left Athens and went to Corinth.”(Acts 18:1) Therefore, the Book of Galatians, like the Books of 1 and 2 Thessalonians, was written in Corinth.

        Looking further at his writing habits at that time, he wrote his letters in the order of the places he visited: he first went to Thessalonica, then to the region of Galatia, and only then to Corinth. The Bible states it this way: “They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; and passing by Mysia, they came down to Troas.”(Acts 16:6-8) At that time, they did indeed pass through the region of Galatia, though they did not stay there. Later, “And having spent some time there (in Antioch), he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.”(Acts 18:23) Paul did indeed reach the region of Galatia before going to Corinth, so the Epistle to the Galatians is Paul’s third epistle.

2. Christ preached the Gospel, not bad news

“I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you received, he is to be accursed! For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.”(Galatians 1:6-10) 

        It was stated from the very beginning that Christ’s grace produced the one and only Gospel, not an altered “gospel of doom.” Those who preach this “gospel of doom” are to be cursed, and this remains true today. Truly, do not preach an altered “gospel of doom”; instead, preach the truth according to the teachings of Scripture. Today, there are many so-called churches that blatantly fail to preach according to the teachings of Scripture—how can they avoid the curse spoken of here!

        But people are weak and tend to twist Scripture, just as Peter said: “…our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.”(2 Peter 3:15-16) Although God is just, “…the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.”(Luke 12:48) Yet this does not mean there is no punishment, just as the Scripture says, “Then the LORD passed by in front of him (Moses) and proclaimed, “The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.””(Exodus 34:6-7) Therefore, once you realize you have been misinterpreting the Bible, you must repent. The Bible contains this promise: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) If you persist in refusing to repent, you will end up under a curse, creating a god that is not the God described in the Bible.

        Next, the verses rephrase a message mentioned earlier: “but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts.”(1 Thessalonians 2:4) It is by seeking to please God that one becomes a bond-servant of Christ.

3. The Gospel Paul preached came from revelation and his first journey to Jerusalem

“For I would have you know, brethren, that the gospel which was preached by me is not according to man. For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. But when God, who had set me apart even from my mother’s womb and called me through His grace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. But I did not see any other of the apostles except James, the Lord’s brother. (Now in what I am writing to you, I assure you before God that I am not lying.) Then I went into the regions of Syria and Cilicia. I was still unknown by sight to the churches of Judea which were in Christ; but only, they kept hearing, “He who once persecuted us is now preaching the faith which he once tried to destroy.” And they were glorifying God because of me.”(Galatians 1:11-24)

        Paul was a true Christian: “No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God.”(1 John 3:9) Lying is a sin, and it is impossible for him to have knowingly and willfully lied. Here, he clearly states that the gospel he preached came from revelation. As further evidence, he specifies the time of his first visit to Jerusalem; prior to that, he had no opportunity to receive the gospel from the apostles or the church in Jerusalem. He also specifically mentions James, the Lord’s brother, who was clearly a Christian at that time—otherwise he would not have been there—but before, he did not believe in the Lord, as the Scripture says: “Therefore His brothers said to Him, “Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world.” For not even His brothers were believing in Him.”(John 7:3-5) We see the transformation that came about because of Jesus’ suffering.

        Let’s look at what happened before that. We know that before Paul was saved, he was so zealous for Judaism that, as this passage says, he persecuted the church. The final part of this passage refers to this very event, but the result was, “And they were glorifying God because of me.”(Galatians 1:24)

        God is all-knowing. One of the scriptures says, “Your eyes have seen my unformed substance (H1564, appearing only once here); And in Your book were all written The days that were ordained for me, When as yet there was not one of them.”(Psalm 139:16) He set Paul apart from his mother’s womb and graciously called him—calling him in the sense of summoning him into the great light. We previously discussed this event in considerable detail in “1177 Saul saw great light, Ananias, and Peter raised Tabitha – Acts(9)1-43” under “1. The three accounts of Christ appearing to Saul,” so please refer to that article.

        We know that Paul was the apostle to the Gentiles, just as this Scripture says, “(for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles).”(Galatians 2:8) Regarding this, we know that God’s will is as follows: “But the Lord said to him (Ananias), “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel.””(Acts 9:15) So Paul did indeed proclaim the Lord’s name before kings and the people of Israel, but since they largely rejected it, Paul and Barnabas boldly declared: “…It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.”(Acts 13:46)

        Finally, regarding his revelation, some might think that the “three years” mentioned here refers to the three years he spent in the wilderness of Arabia receiving his revelation. However, this passage refers to the three years that passed after his return to Damascus. Out of respect for God, there is really no need to speculate, and this point is not that important anyway; whether it is correct or not has absolutely no bearing on salvation.

4. The Council in Jerusalem confirmed Paul as the apostle to the gentiles

“Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. But not even Titus, who was with me, though he was a Greek, was compelled to be circumcised. But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you. But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)⁠—well, those who were of reputation contributed nothing to me. But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. They only asked us to remember the poor⁠—the very thing I also was eager to do.”(Galatians 2:1-10)

        “Fourteen years” refers to the Council of Jerusalem, which was convened to discuss the issue of circumcision, because “Some men came down from Judea and began teaching the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.”(Acts 15:1-2) When they arrived in Jerusalem, “All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.”(Acts 15:12) This is consistent with what is stated here: “…I submitted to them the gospel which I preach among the Gentiles, …”(Galatians 2:2), though it adds that they went by revelation and with Titus.

        Finally, there is the account of Peter and James’s discussion (see Acts 15:7-21), in which it is stated, “After they had stopped speaking, James answered, saying, “Brethren, listen to me.””(Acts 15:13) The Book of Galatians specifically mentions, “But I did not see any other of the apostles except James, the Lord’s brother.”(Galatians 1:19) However, the Bible does not explicitly state that this James in Acts 15:13 was the Lord’s brother, so we cannot draw a definitive conclusion.

        Although Paul knew full well that the Gospel derived from revelation was absolutely correct, he still shared it with those he felt he ought to tell, so he “…did so in private to those who were of reputation, for fear that I might be running, or had run, in vain.”(Galatians 2:2) From his fellowship with them, they had been “…seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised.”(Galatians 2:7) Finally, he mentioned, “They only asked us to remember the poor⁠—the very thing I also was eager to do.”(Galatians 2:10) 

         He did not cite the decision made in Jerusalem in Galatians because he knew that decision did not come from the Holy Spirit. Regarding this point, we previously discussed this issue in “1182 James’s view, decision not by Holy Spirit, and Silas and Mark – Acts(15)13–41” under “2. The erroneous decision of the apostles, the elders, and the whole church.” Essentially, this is because the will of the Holy Spirit would never contradict what Jesus said. We also examined the same issue from a different perspective in “1192 Paul’s first book and some situations of the Thessalonian church – 1 Thess.(1)1–(2)20” under “1. The Book of 1 Thessalonians is the first book Paul wrote.” Please refer to these articles.

        We note that although he had previously circumcised Timothy (cf. Acts 16:3), he did not require Titus—who was a Greek—to be circumcised, because he knew that circumcision was essentially optional, just as this Scripture says: “…circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.”(Romans 2:29) Those who insist that people be circumcised are false brothers; they do not allow others to have the freedom given by Jesus, as this scripture says: “So if the Son makes you free (G1659, twice),, you will be free (G1658) indeed.”

(John 8:36) False brothers will not act according to what the Lord has said. The Greek language has no a comparative tense, so repeating twice is used to indicate the comparative tense.

5. Paul had no choice but to rebuke Peter because his actions were inconsistent with the truth of the Gospel

“But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, “If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews?  

“We are Jews by nature and not sinners from among the Gentiles; nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! For if I rebuild what I have once destroyed, I prove myself to be a transgressor.”(Galatians 2:11-18)    

        The passage states that Paul had no choice but to rebuke Peter; even though he knew Peter was the foremost among the apostles, he had to oppose him face-to-face. This was because Peter’s actions were inconsistent with the truth of the gospel. In other words, this echoes what was said earlier: “But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you.”(Galatians 2:5) This passage speaks of justification by faith in Christ and further states that Christ does not lead anyone into sin. The content is clearly explained in the text, and we can see that Paul’s logic is very clear. Please take a look at the passage.

        We also see the maturity of Peter’s life in the end, for even though Paul confronted him face-to-face at that time, Peter later said, “…our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction.”(2 Peter 3:15-16) The same kind of misinterpretation of the Bible occurs today, so these words are also addressed to us.

6. Paul dies and lives with Christ

“For through the Law I died to the Law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.”(Galatians 2:19-21) 

        He understood very clearly that justification comes through faith: “For we maintain that a man is justified by faith apart from works of the Law.”(Romans 3:28) Of course, he knew that works of faith are necessary, as this verse states: “Even so faith, if it has no works, is dead, being by itself.”(James 2:17) But it is important to understand that justification requires faith alone; when one has true faith, works of faith will naturally follow.

        I used to think that only someone like Paul could die and live with Christ, but every Christian is to be conformed to the image of Christ, as this passage says: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.”(Romans 8:29) This does not refer to superficial imitation, but to a transformation from the inside out—that is, to be conformed to His image, as the original text states. Therefore, every Christian must rely on the Holy Spirit to ultimately be conformed to the image of Christ and to die and live with Christ. He makes it very clear that only in this way can we not nullify God’s grace; otherwise, Christ’s self-sacrifice for us would have been in vain.

7. We must rely on the Holy Spirit to bring salvation to fullness

“You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain⁠—if indeed it was in vain? So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith? Even so Abraham believed God, and it was reckoned to him as righteousness. Therefore, be sure that it is those who are of faith who are sons of Abraham. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “All the nations will be blessed in you.” So then those who are of faith are blessed with Abraham, the believer.”(Galatians 3:1-9) 

        Paul’s reasoning here regarding the necessity of the Holy Spirit to bring salvation to completion is very clear: since we have entered by the Spirit, it is impossible to be perfected by the flesh. Here again, we can see that Paul’s logic is consistently very clear. We know that the suffering that comes from believing in the Lord is for the growth of our life; to avoid suffering would render it all in vain. Of course, the suffering mentioned here does not refer to self-inflicted suffering, for self-inflicted suffering is completely meaningless.

        However, the primary purpose of miracles (signs) and wonders is to help a person, at most, take the first step—believing in the Lord’s message of grace is what matters most. Just as Paul and Barnabas said when they were in Iconium: “Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands.”(Acts 14:3) It is also made very clear here: “Therefore, be sure that it is those who are of faith who are sons of Abraham.”(Galatians 3:7) The Bible long ago proclaimed the gospel to Abraham, saying, “…All the nations will be blessed in you. …”(Galatians 3:8) “So then those who are of faith are blessed with Abraham, the believer.”(Galatians 3:9)

    首先我们说到了问安及为门徒信望爱的生活感谢，引用了以前的文章。第二是谈到主会再来及其时的审判，保罗也为他们祷告，希望他们在生命册上有份。第三提到主再来的征兆与时间，并在其中说明了一个关于任凭的，好像是有争议性的问题。第四是讲到要信徒坚守保罗因启示而口传及信上写的讯息。第五是请信徒为他在宣道的事宜上祷告。第六是说到当按规矩而行，并且鼓励他们行善不可丧志。最后是祝福及说到保罗的笔迹。                            

    请注意，这文章是基于周日(6/14/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

1. 问安及为门徒信望爱的生活感谢神    

    「保罗、西拉、提摩太，写信给帖撒罗尼迦在神我们的父与主耶稣基督里的教会：愿恩惠、平安从父神和主耶稣基督归与你们！弟兄们，我们该为你们常常感谢神，这本是合宜的，因你们的信心格外增长，并且你们众人彼此相爱的心也都充足。甚至我们在神的各教会里为你们夸口，都因你们在所受的一切逼迫患难中，仍旧存忍耐和信心。」(帖撒罗尼迦后书 1:1-4)          

    我们已在「3192 保罗第一本书和帖撒罗尼迦教会的一些情况 – 帖前(1)1-(2)20」中的「1. 帖撒罗尼迦前书是保罗写的第一本书」，讨论了为什么帖撒罗尼迦前书是保罗写的第一本书，很自然的，他随后写了第二本书，就是帖撒罗尼迦后书。问安语和帖撒罗尼迦前书基本上是相同的，只是明说了恩惠、平安是从父神和主耶稣基督而来的。信和爱是明说的，望是在忍耐里面，就是「…你们在所受的一切逼迫患难中，仍旧存忍耐和信心。」(帖撒罗尼迦后书 1:4) 也就是说，「…你们要为我的名被众人恨恶，惟有忍耐到底的必然得救。」(马太福音 10:22)    

2. 主会再来及其时的审判    

    「这正是神公义判断的明证，叫你们可算配得神的国，你们就是为这国受苦。神既是公义的，就必将患难报应那加患难给你们的人；也必使你们这受患难的人与我们同得平安。那时，主耶稣同他有能力的天使从天上在火焰中显现，要报应那不认识神和那不听从我主耶稣福音的人。他们要受刑罚，就是永远沉沦，离开主的面和他权能的荣光。这正是主降临，要在他圣徒的身上得荣耀，又在一切信的人身上显为希奇的那日子。（我们对你们作的见证，你们也信了。）因此，我们常为你们祷告，愿我们的神看你们配得过所蒙的召，又用大能成就你们一切所羡慕的良善和一切因信心所做的工夫，叫我们主耶稣的名在你们身上得荣耀，你们也在他身上得荣耀，都照著我们的神并主耶稣基督的恩。」(帖撒罗尼迦后书 1:5-12)        

    他开始基本上是说明了「公义和公平，是你宝座的根基；慈爱和诚实，行在你前面。」(诗篇 89:14) 他没有说今生一定会报应加患难给你们的人，可能是在今生，或最多是在那时会有，「…主耶稣同他有能力的天使从天上在火焰中显现。」(帖撒罗尼迦后书 1:7) 就是耶稣再来时最后审判的时候。        

    接著就说了主再来的日子会发生的事，在其他经文是说，「我又看见一个白色的大宝座与坐在上面的，从他面前天地都逃避，再无可见之处了。我又看见死了的人，无论大小，都站在宝座前。案卷展开了，并且另有一卷展开，就是生命册。死了的人都凭著这些案卷所记载的，照他们所行的受审判。于是海交出其中的死人，死亡和阴间也交出其中的死人。他们都照各人所行的受审判。死亡和阴间也被扔在火湖里，这火湖就是第二次的死。若有人名字没记在生命册上，他就被扔在火湖里。」(启示录 20:11-15) 也就是说至少有两本书卷，主要是要在生命册上， 其余的是说基督徒要有信心的行为，如这经文所说，「这样，信心若没有行为就是死的。」(雅各书 2:17)      

    请注意，保罗的祷告都是「…照著我们的神并主耶稣基督的恩。」(帖撒罗尼迦后书 1:12) 因为神有绝对的主权，祂决定要不要这样的听。他为他们祷告，希望他们在生命册上有份，「叫我们主耶稣的名在你们身上得荣耀，你们也在他身上得荣耀，都照著我们的神并主耶稣基督的恩。」(帖撒罗尼迦后书 1:12) 这里提的是主耶稣的名，也就是主耶稣自己，因为一个人的名就代表他自己。那些一直加患难给你们的人，绝对不会在生命册上，而是会被扔在火湖里，就是这里所说的，「他们要受刑罚，就是永远沉沦，离开主的面和他权能的荣光。」(帖撒罗尼迦后书 1:9)    

3. 主再来的征兆与时间          

    「弟兄们，论到我们主耶稣基督降临和我们到他那里聚集，我劝你们：无论有灵、有言语、有冒我名的书信，说主的日子现在到了，不要轻易动心，也不要惊慌。人不拘用甚么法子，你们总不要被他诱惑！因为那日子以前，必有离道反教的事，并有那大罪人，就是沉沦之子，显露出来。他是抵挡主，高抬自己，超过一切称为神的和一切受人敬拜的，甚至坐在神的殿里自称是神。我还在你们那里的时候，曾把这些事告诉你们，你们不记得吗？现在你们也知道那拦阻他的是甚么，是叫他到了的时候，才可以显露。因为那不法的隐意已经发动，只是现在有一个拦阻的，等到那拦阻的被除去，那时这不法的人必显露出来，主耶稣要用口中的气灭绝他，用降临的荣光废掉他。这不法的人来，是照撒但的运动，行各样的异能、神迹和一切虚假的奇事，并且在那沉沦的人身上，行各样出于不义的诡诈，因他们不领受爱真理的心，使他们得救。故此，神就给他们一个生发错误的心，叫他们信从虚谎，使一切不信真理、倒喜爱不义的人都被定罪。」(帖撒罗尼迦后书 2:1-12)        

    显然，在那时候已经有人冒了他的名写信。他在一开始基本上是在讲，主的日子来到如同贼一样，如果相信这点，怎么会动心和惊慌呢？一个祂来的征兆是有沉沦之子的显现，这里也很清楚的说明牠会做的事。其中之一就是会有自称是神的人出来，但不是有自称是神的人出现就代表祂会再来。现在不是有一个例子，就是称东方闪电的全能神教会的，其中的杨向彬不就自称为女基督吗？很清楚的就知道那是假的。        

    那拦住的究竟是指什么呢？有人说是教会，有人说是圣灵，这绝对都是错的，因为圣经说，「…只是现在有一个拦阻的，等到那拦阻的被除去。」(帖撒罗尼迦后书 2:7) 圣灵和教会都不会被除去的。我同意有人说的，这一段只是显明神有绝对的主权，一切在祂的掌控之中，时间到的时候那拦阻的自然会被除去。至于那拦阻的是什么， 圣经没有明说，猜也猜不到的，不如尊重神，不要乱猜。         

    然后的这一段，「这不法的人来，是照撒但的运动，行各样的异能、神迹和一切虚假的奇事。」(帖撒罗尼迦后书 2:9) 这应该翻译成魔迹才对，因为只有神的踪迹才是神迹。在这里是在讲启示录中的假先知和那兽，看他们行奇事的经文就可以知道了，「那兽被擒拿，那在兽面前曾行奇事、迷惑受兽印记和拜兽像之人的假先知，也与兽同被擒拿。他们两个就活活地被扔在烧著硫磺的火湖里。」(启示录 19:20)           

    主耶稣的确是「用口中的气灭绝他，用降临的荣光废掉他。」(帖撒罗尼迦后书 2:8) 就像这经文所说，「我观看，见天开了。有一匹白马，骑在马上的称为诚信真实，他审判、争战都按著公义。他的眼睛如火焰，他头上戴著许多冠冕，又有写著的名字，除了他自己没有人知道。他穿著溅了血的衣服，他的名称为神之道。在天上的众军骑著白马，穿著细麻衣，又白又洁，跟随他。有利剑从他口中出来，可以击杀列国。他必用铁杖辖管他们，并要踹全能神烈怒的酒醡。在他衣服和大腿上有名写著说：「万王之王，万主之主。」(启示录 19:11-16) 又是讲诚信真实，又是说「万王之王，万主之主」，很清楚的，这是指主耶稣基督。        

    关于这一段，「并且在那沉沦的人身上，行各样出于不义的诡诈，因他们不领受爱真理的心，使他们得救。故此(G2532, and)，神就给(G3992, send)他们一个生发错误的心，叫他们信从虚谎，使一切不信真理、倒喜爱不义的人都被定罪。」(帖撒罗尼迦后书 2:10-12) 一个人读这一段，他可能会看到「故此」和「给」两字，就会觉得是神要他们生发错误的心。其实不然， 那些人本就不信真理，神只是给了他们一个环境，「任凭」他们自己做决定，犹如亚当的不顺服神是他自己的选择，神没有干涉，任凭他做决定。        

    这也和在出埃及记的法老的决定一样，也是他自己做的，虽然有许多人认为在十灾中神使法老的心刚硬，但从「神借著圣经告诉我们是一致的」来看，就很清楚原文中是说任凭，神只是制造了十灾的环境而已 (参出埃及记 7:14-11:10)。当「有人告诉埃及王说：「百姓逃跑！」法老和他的臣仆就向百姓变心，说：「我们容以色列人去不再服事我们，这做的是甚么事呢？」法老就预备他的车辆，带领军兵同去，并带著六百辆特选的车和埃及所有的车，每辆都有车兵长。」(出埃及记 14:5-7) 你看法老不是又改变主意了吗？        

    如果你在这一点仍有疑问，那我们就来看以下的经文：「耶和华说：『谁去引诱亚哈上基列的拉末去阵亡呢？』 「这个就这样说，那个就那样说。随后有一个神灵出来，站在耶和华面前说：『我去引诱他。』「耶和华问他说：『你用何法呢？』他说：『我去要在他众先知口中作谎言的灵。』 「耶和华说：『这样，你必能引诱他，你去如此行吧！』「现在耶和华使谎言的灵入了你这些先知的口，并且耶和华已经命定降祸与你。」」(列王纪上 22:20-23) 有人读了这经文就想不通，以为这谎言的灵是耶和华派去的。其实耶和华知道谎言的灵引诱必能成功，所以就允许他去，就像这经文所说的一样，「有一天，神的众子来侍立在耶和华面前，撒但也来在其中。…耶和华对撒但说：「凡他所有的都在你手中，只是不可伸手加害于他。」 于是撒但从耶和华面前退去。」(约伯记 1:6-12) 所以耶和华只是允许撒但攻击约伯。从「神借著圣经告诉我们是一致的」来看，就很清楚了。    

4. 要信徒坚守保罗因启示而口传及信上写的讯息          

    「主爱的弟兄们哪，我们(本)该(G3784, are bound)常为你们感谢神，因为他从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救。神借我们所传的福音召你们到这地步，好得著我们主耶稣基督的荣光。所以弟兄们，你们要站立得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。但愿我们主耶稣基督和那爱我们、开恩将永远的安慰并美好的盼望赐给我们的父神，安慰你们的心，并且在一切善行善言上坚固你们。」(帖撒罗尼迦后书 2:13-17)        

    请注意，原文并没有本这个字。保罗也的确该为他们感谢神，他们知道保罗他们「…从前在腓立比被害受辱，…」(帖撒罗尼迦前书 2:2) 如果没有圣灵的工作，他们怎么可能成为圣洁，能以得救，所以他们是被召的。          

    当说到「所以弟兄们，你们要站立得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。」(帖撒罗尼迦后书 2:15) 这里是指他们口传的，并不是说所有口传的都是出于神，不要像有些人用这经文当作借口，而接受他们之后口传的，说是传统。其后说到保罗他们也只能愿而已，神有绝对的主权，还是要看人真正的选择。譬如在这经文说，「因我们听说，在你们中间有人不按规矩而行，甚么工都不做，反倒专管闲事。」(帖撒罗尼迦后书 3:11) 这样的人那时绝不是真基督徒，我们也只能说那时而已，也许那些人最终会回应神的呼召，神也让他们成为真基督徒也说不一定。    

5. 请信徒为保罗在宣道的事宜上祷告        

    「弟兄们，我还有话说：请你们为我们祷告，好叫主的道理快快行开(G5143, run)，得著荣耀，正如在你们中间一样；也叫我们脱离无理之恶人的手，因为人不都是有信心。但主是信实的，要坚固你们，保护你们脱离那恶者。我们靠主深信，你们现在是遵行我们所吩咐的，后来也必要遵行。愿主引导你们的心，叫你们爱神，并学基督的忍耐。」(帖撒罗尼迦后书 3:1-5)        

    这里和合本的翻译是「行开」，经文的后面又说要遵行，有人就使我想到要有信心的行为才行，这就是经文说的，「这样，信心若没有行为就是死的。」(雅各书 2:17) 耶稣不是这样说吗？「有了我的命令又遵守的，这人就是爱我的；…」(约翰福音 14:21) 所以不只是，「…信道是从听道来的，听道是从基督的话来的。」(罗马书 10:17) 大使命说，「凡我所吩咐你们的，都教训他们遵守，…」(马太福音 28:20) 所以这和大使命也是一致的。        

    在前书说到请弟兄们为我们祷告，现在又说了一次请信徒为他在宣道的事宜上祷告，也说到主的信实。的确，「我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。」(约翰一书 1:9) 这不就是脱离那恶者的一条路吗？这里又说到一次过信望爱的生活，信和爱是明说的，望在基督的忍耐里，就是说「…你们要为我的名被众人恨恶，惟有忍耐到底的必然得救。」(马太福音 10:22)    

6. 当按规矩而行且鼓励他们行善不可丧志    

    「弟兄们，我们奉主耶稣基督的名吩咐你们：凡有弟兄不按规矩而行，不遵守从我们所受的教训，就当远离他。你们自己原知道应当怎样效法(G3401, follow, 跟随)我们。因为我们在你们中间，未尝不按规矩而行，也未尝白吃人的饭，倒是辛苦劳碌，昼夜做工，免得叫你们一人受累。这并不是因我们没有权柄，乃是要给你们作榜样，叫你们效法(G3401)我们。我们在你们那里的时候，曾吩咐你们说：「若有人不肯做工，就不可吃饭。」因我们听说，在你们中间有人不按规矩而行，甚么工都不做，反倒专管闲事。我们靠主耶稣基督，吩咐、劝戒这样的人，要安静做工，吃自己的饭。弟兄们，你们行善不可丧志。若有人不听从我们这信上的话，要记下他，不和他交往，叫他自觉羞愧；但不要以他为仇人，要劝他如弟兄。」(帖撒罗尼迦后书 3:6-15)          

    当保罗不得已讲到他所受的劳苦时 (参哥林多后书 11:23-28)，其中说到有假弟兄的危险，这些不按规矩而行的弟兄就是在其中，他自己则是以身作则的昼夜做工，对于这点，他很清楚的说，「…若有人不肯做工，就不可吃饭。」(帖撒罗尼迦后书 3:10) 这里不是说没有能力做工的。      

    他鼓励他们行善不可丧志，真的是要行善不可丧志，「不要以恶报恶。众人以为美的事，要留心去做。若是能行，总要尽力与众人和睦。」(罗马书 12:17-18) 即使知道可能是假弟兄，也不要以他为仇人，远离他们的目的是要叫他们自觉羞愧。但这有一个限度，经文说得很清楚，「有些人你们要从火中抢出来，搭救他们；有些人你们要存惧怕的心怜悯他们，连那被情欲沾染的衣服也当厌恶。」(犹大书 1:23)    

7. 祝福及保罗的笔迹          

    「愿赐平安的主随时随事亲自给你们平安。愿主常与你们众人同在！我保罗亲笔问你们安。凡我的信都以此为记，我的笔迹就是这样。愿我们主耶稣基督的恩常与你们众人同在！」(帖撒罗尼迦后书 3:16-18)           #####能够一直有平安是出于主，在在苦难中还有平安是不容易的，但我们如果深信主的话，怎么会没有平安呢？祂说，「我将这些事告诉你们，是要叫你们在我里面有平安。在世上你们有苦难，但你们可以放心，我已经胜了世界。」(约翰福音 16:33) 保罗是真心希望他们有主的平安和同在。虽然祂通常是借著人的手去解决一些问题，但有需要时，祂会直接介入的。如「那时，耶和华从旋风中回答约伯…」(约伯记 38:1) 又如亚伯拉罕软弱时 (参创世记 20:1-18)。在新约更是「道(主耶稣基督)成了肉身，住在我们中间，充充满满地有恩典，有真理。我们也见过他的荣光，正是父独生子的荣光。」(约翰福音 1:14) 保罗是真心的希望，「愿我们主耶稣基督的恩常与你们众人同在！」(帖撒罗尼迦后书 3:18)          

    有人说，保罗说这句话，「…凡我的信都以此为记，我的笔迹就是这样。」(帖撒罗尼迦后书 3:17) 是因为当时有代书的习惯，保罗用了这习惯，请人代书，自己只签名，但这是不对的， 因为圣经不是这样说的。我们来看前一句，「我保罗亲笔问你们安。…」(帖撒罗尼迦后书 3:17) 他在一开始就问了他们的安，保罗不会明知故犯的说谎，他明明是说亲笔问安的，所以这整本书都是他自己写的。        

    最后我们看到，现在以笔迹即可鉴别是否是真迹，虽然不是百分之百的正确，但加入别的佐证，也可以为法律所接受。保罗那时还没有这项技术，他居然知道能用这样去分辩是否是他写的信，真是走在时代的前面了！ 

    首先我們說到了問安及為門徒信望愛的生活感謝，引用了以前的文章。第二是談到主會再來及其時的審判，保羅也為他們禱告，希望他們在生命冊上有份。第三提到主再來的徵兆與時間，並在其中說明了一個關於任憑的，好像是有爭議性的問題。第四是講到要信徒堅守保羅因啓示而口傳及信上寫的訊息。第五是請信徒為他在宣道的事宜上禱告。第六是說到當按規矩而行，並且鼓勵他們行善不可喪志。最後是祝福及說到保羅的筆跡。

                          請注意，這文章是基於週日(6/14/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

1. 問安及為門徒信望愛的生活感謝神

       「保羅、西拉、提摩太，寫信給帖撒羅尼迦在神我們的父與主耶穌基督裏的教會：願恩惠、平安從父神和主耶穌基督歸與你們！弟兄們，我們該為你們常常感謝神，這本是合宜的，因你們的信心格外增長，並且你們眾人彼此相愛的心也都充足。甚至我們在神的各教會裏為你們誇口，都因你們在所受的一切逼迫患難中，仍舊存忍耐和信心。」(帖撒羅尼迦後書 1:1-4)

        我們已在「2192 保羅第一本書和帖撒羅尼迦教會的一些情況 – 帖前(1)1-(2)20」中的「1. 帖撒羅尼迦前書是保羅寫的第一本書」，討論了為什麼帖撒羅尼迦前書是保羅寫的第一本書，很自然的，他隨後寫了第二本書，就是帖撒羅尼迦後書。問安語和帖撒羅尼迦前書基本上是相同的，只是明說了恩惠、平安是從父神和主耶穌基督而來的。信和愛是明說的，望是在忍耐裏面，就是「…你們在所受的一切逼迫患難中，仍舊存忍耐和信心。」(帖撒羅尼迦後書 1:4) 也就是說，「…你們要為我的名被眾人恨惡，惟有忍耐到底的必然得救。」(馬太福音 10:22)

2. 主會再來及其時的審判

       「這正是神公義判斷的明證，叫你們可算配得神的國，你們就是為這國受苦。神既是公義的，就必將患難報應那加患難給你們的人；也必使你們這受患難的人與我們同得平安。那時，主耶穌同他有能力的天使從天上在火焰中顯現，要報應那不認識神和那不聽從我主耶穌福音的人。他們要受刑罰，就是永遠沉淪，離開主的面和他權能的榮光。這正是主降臨，要在他聖徒的身上得榮耀，又在一切信的人身上顯為希奇的那日子。（我們對你們作的見證，你們也信了。）因此，我們常為你們禱告，願我們的神看你們配得過所蒙的召，又用大能成就你們一切所羨慕的良善和一切因信心所做的工夫，叫我們主耶穌的名在你們身上得榮耀，你們也在他身上得榮耀，都照着我們的神並主耶穌基督的恩。」(帖撒羅尼迦後書 1:5-12)

       他開始基本上是說明了「公義和公平，是你寶座的根基；慈愛和誠實，行在你前面。」(詩篇 89:14) 他沒有說今生一定會報應加患難給你們的人，可能是在今生，或最多是在那時會有，「…主耶穌同他有能力的天使從天上在火焰中顯現。」(帖撒羅尼迦後書 1:7) 就是耶穌再來時最後審判的時候。

       接著就說了主再來的日子會發生的事，在其他經文是說，「我又看見一個白色的大寶座與坐在上面的，從他面前天地都逃避，再無可見之處了。我又看見死了的人，無論大小，都站在寶座前。案卷展開了，並且另有一卷展開，就是生命冊。死了的人都憑着這些案卷所記載的，照他們所行的受審判。於是海交出其中的死人，死亡和陰間也交出其中的死人。他們都照各人所行的受審判。死亡和陰間也被扔在火湖裏，這火湖就是第二次的死。若有人名字沒記在生命冊上，他就被扔在火湖裏。」(啓示錄 20:11-15) 也就是說至少有兩本書卷，主要是要在生命冊上， 其餘的是說基督徒要有信心的行為，如這經文所說，「這樣，信心若沒有行為就是死的。」(雅各書 2:17)

     請注意，保羅的禱告都是「…照着我們的神並主耶穌基督的恩。」(帖撒羅尼迦後書 1:12)

因為神有絕對的主權，祂決定要不要這樣的聽。他為他們禱告，希望他們在生命冊上有份，「叫我們主耶穌的名在你們身上得榮耀，你們也在他身上得榮耀，都照着我們的神並主耶穌基督的恩。」(帖撒羅尼迦後書 1:12) 這裏提的是主耶穌的名，也就是主耶穌自己，因為一個人的名就代表他自己。那些一直加患難給你們的人，絕對不會在生命冊上，而是會被扔在火湖裏，就是這裏所說的，「他們要受刑罰，就是永遠沉淪，離開主的面和他權能的榮光。」(帖撒羅尼迦後書 1:9)

3. 主再來的徵兆與時間

       「弟兄們，論到我們主耶穌基督降臨和我們到他那裏聚集，我勸你們：無論有靈、有言語、有冒我名的書信，說主的日子現在到了，不要輕易動心，也不要驚慌。人不拘用甚麼法子，你們總不要被他誘惑！因為那日子以前，必有離道反教的事，並有那大罪人，就是沉淪之子，顯露出來。他是抵擋主，高抬自己，超過一切稱為神的和一切受人敬拜的，甚至坐在神的殿裏自稱是神。我還在你們那裏的時候，曾把這些事告訴你們，你們不記得嗎？現在你們也知道那攔阻他的是甚麼，是叫他到了的時候，才可以顯露。因為那不法的隱意已經發動，只是現在有一個攔阻的，等到那攔阻的被除去，那時這不法的人必顯露出來，主耶穌要用口中的氣滅絕他，用降臨的榮光廢掉他。這不法的人來，是照撒但的運動，行各樣的異能、神蹟和一切虛假的奇事，並且在那沉淪的人身上，行各樣出於不義的詭詐，因他們不領受愛真理的心，使他們得救。故此，神就給他們一個生發錯誤的心，叫他們信從虛謊，使一切不信真理、倒喜愛不義的人都被定罪。」(帖撒羅尼迦後書 2:1-12)

      顯然，在那時候已經有人冒了他的名寫信。他在一開始基本上是在講，主的日子來到如同賊一樣，如果相信這點，怎麼會動心和驚慌呢？一個祂來的徵兆是有沉淪之子的顯現，這裏也很清楚的說明牠會做的事。其中之一就是會有自稱是神的人出來，但不是有自稱是神的人出現就代表祂會再來。現在不是有一個例子，就是稱東方閃電的全能神教會的，其中的楊向彬不就自稱為女基督嗎？很清楚的就知道那是假的。

     那攔住的究竟是指什麼呢？有人說是教會，有人說是聖靈，這絕對都是錯的，因為聖經說，「…只是現在有一個攔阻的，等到那攔阻的被除去。」(帖撒羅尼迦後書 2:7) 聖靈和教會都不會被除去的。我同意有人說的，這一段只是顯明神有絕對的主權，一切在祂的掌控之中，時間到的時候那攔阻的自然會被除去。至於那攔阻的是什麼， 聖經沒有明說，猜也猜不到的，不如尊重神，不要亂猜。

     然後的這一段，「這不法的人來，是照撒但的運動，行各樣的異能、神蹟和一切虛假的奇事。」(帖撒羅尼迦後書 2:9) 這應該翻譯成魔跡才對，因為只有神的蹤跡才是神蹟。在這裏是在講啓示錄中的假先知和那獸，看他們行奇事的經文就可以知道了，「那獸被擒拿，那在獸面前曾行奇事、迷惑受獸印記和拜獸像之人的假先知，也與獸同被擒拿。他們兩個就活活地被扔在燒着硫磺的火湖裏。」(啓示錄 19:20) 

        主耶穌的確是「用口中的氣滅絕他，用降臨的榮光廢掉他。」(帖撒羅尼迦後書 2:8) 就像這經文所說，「我觀看，見天開了。有一匹白馬，騎在馬上的稱為誠信真實，他審判、爭戰都按着公義。他的眼睛如火焰，他頭上戴着許多冠冕，又有寫着的名字，除了他自己沒有人知道。他穿着濺了血的衣服，他的名稱為神之道。在天上的眾軍騎着白馬，穿着細麻衣，又白又潔，跟隨他。有利劍從他口中出來，可以擊殺列國。他必用鐵杖轄管他們，並要踹全能神烈怒的酒醡。在他衣服和大腿上有名寫着說：「萬王之王，萬主之主。」(啓示錄 19:11-16) 又是講誠信真實，又是說「萬王之王，萬主之主」，很清楚的，這是指主耶穌基督。

       關於這一段，「並且在那沉淪的人身上，行各樣出於不義的詭詐，因他們不領受愛真理的心，使他們得救。故此(G2532, and)，神就給(G3992, send)他們一個生發錯誤的心，叫他們信從虛謊，使一切不信真理、倒喜愛不義的人都被定罪。」(帖撒羅尼迦後書 2:10-12) 一個人讀這一段，他可能會看到「故此」和「給」兩字，就會覺得是神要他們生發錯誤的心。其實不然， 那些人本就不信真理，神只是給了他們一個環境，「任憑」他們自己做決定，猶如亞當的不順服神是他自己的選擇，神沒有干涉，任憑他做決定。

     這也和在出埃及記的法老的決定一樣，也是他自己做的，雖然有許多人認為在十災中神使法老的心剛硬，但從「神藉著聖經告訴我們是一致的」來看，就很清楚原文中是說任憑，神只是製造了十災的環境而已 (參出埃及記 7:14-11:10)。當「有人告訴埃及王說：「百姓逃跑！」法老和他的臣僕就向百姓變心，說：「我們容以色列人去不再服事我們，這做的是甚麼事呢？」法老就預備他的車輛，帶領軍兵同去，並帶着六百輛特選的車和埃及所有的車，每輛都有車兵長。」(出埃及記 14:5-7) 你看法老不是又改變主意了嗎？

      如果你在這一點仍有疑問，那我們就來看以下的經文：「耶和華說：『誰去引誘亞哈上基列的拉末去陣亡呢？』 「這個就這樣說，那個就那樣說。隨後有一個神靈出來，站在耶和華面前說：『我去引誘他。』「耶和華問他說：『你用何法呢？』他說：『我去要在他眾先知口中作謊言的靈。』 「耶和華說：『這樣，你必能引誘他，你去如此行吧！』「現在耶和華使謊言的靈入了你這些先知的口，並且耶和華已經命定降禍與你。」」(列王紀上 22:20-23) 有人讀了這經文就想不通，以為這謊言的靈是耶和華派去的。其實耶和華知道謊言的靈引誘必能成功，所以就允許他去，就像這經文所說的一樣，「有一天，神的眾子來侍立在耶和華面前，撒但也來在其中。…耶和華對撒但說：「凡他所有的都在你手中，只是不可伸手加害於他。」 於是撒但從耶和華面前退去。」(約伯記 1:6-12) 所以耶和華只是允許撒但攻擊約伯。從「神藉著聖經告訴我們是一致的」來看，就很清楚了。

4. 要信徒堅守保羅因啓示而口傳及信上寫的訊息

       「主愛的弟兄們哪，我們(本)該(G3784, are bound)常為你們感謝神，因為他從起初揀選了你們，叫你們因信真道，又被聖靈感動，成為聖潔，能以得救。神藉我們所傳的福音召你們到這地步，好得着我們主耶穌基督的榮光。所以弟兄們，你們要站立得穩，凡所領受的教訓，不拘是我們口傳的，是信上寫的，都要堅守。但願我們主耶穌基督和那愛我們、開恩將永遠的安慰並美好的盼望賜給我們的父神，安慰你們的心，並且在一切善行善言上堅固你們。」(帖撒羅尼迦後書 2:13-17)

       請注意，原文並沒有本這個字。保羅也的確該為他們感謝神，他們知道保羅他們「…從前在腓立比被害受辱，…」(帖撒羅尼迦前書 2:2) 如果沒有聖靈的工作，他們怎麼可能成為聖潔，能以得救，所以他們是被召的。

        當說到「所以弟兄們，你們要站立得穩，凡所領受的教訓，不拘是我們口傳的，是信上寫的，都要堅守。」(帖撒羅尼迦後書 2:15) 這裏是指他們口傳的，並不是說所有口傳的都是出於神，不要像有些人用這經文當作藉口，而接受他們之後口傳的，說是傳統。其後說到保羅他們也只能願而已，神有絕對的主權，還是要看人真正的選擇。譬如在這經文說，「因我們聽說，在你們中間有人不按規矩而行，甚麼工都不做，反倒專管閒事。」(帖撒羅尼迦後書 3:11) 這樣的人那時絕不是真基督徒，我們也只能說那時而已，也許那些人最終會回應神的呼召，神也讓他們成為真基督徒也說不一定。

5. 請信徒為保羅在宣道的事宜上禱告

       「弟兄們，我還有話說：請你們為我們禱告，好叫主的道理快快行開(G5143, run)，得着榮耀，正如在你們中間一樣；也叫我們脫離無理之惡人的手，因為人不都是有信心。但主是信實的，要堅固你們，保護你們脫離那惡者。我們靠主深信，你們現在是遵行我們所吩咐的，後來也必要遵行。願主引導你們的心，叫你們愛神，並學基督的忍耐。」(帖撒羅尼迦後書 3:1-5)

       這裏和合本的翻譯是「行開」，經文的後面又說要遵行，有人就使我想到要有信心的行為才行，這就是經文說的，「這樣，信心若沒有行為就是死的。」(雅各書 2:17) 耶穌不是這樣說嗎？「有了我的命令又遵守的，這人就是愛我的；…」(約翰福音 14:21) 所以不只是，「…信道是從聽道來的，聽道是從基督的話來的。」(羅馬書 10:17) 大使命說，「凡我所吩咐你們的，都教訓他們遵守，…」(馬太福音 28:20) 所以這和大使命也是一致的。

       在前書說到請弟兄們為我們禱告，現在又說了一次請信徒為他在宣道的事宜上禱告，也說到主的信實。的確，「我們若認自己的罪，神是信實的，是公義的，必要赦免我們的罪，洗淨我們一切的不義。」(約翰一書 1:9) 這不就是脫離那惡者的一條路嗎？這裏又說到一次過信望愛的生活，信和愛是明說的，望在基督的忍耐裏，就是說「…你們要為我的名被眾人恨惡，惟有忍耐到底的必然得救。」(馬太福音 10:22)

6. 當按規矩而行且鼓勵他們行善不可喪志

       「弟兄們，我們奉主耶穌基督的名吩咐你們：凡有弟兄不按規矩而行，不遵守從我們所受的教訓，就當遠離他。你們自己原知道應當怎樣效法(G3401, follow, 跟隨)我們。因為我們在你們中間，未嘗不按規矩而行，也未嘗白吃人的飯，倒是辛苦勞碌，晝夜做工，免得叫你們一人受累。這並不是因我們沒有權柄，乃是要給你們作榜樣，叫你們效法(G3401)我們。我們在你們那裏的時候，曾吩咐你們說：「若有人不肯做工，就不可吃飯。」因我們聽說，在你們中間有人不按規矩而行，甚麼工都不做，反倒專管閒事。我們靠主耶穌基督，吩咐、勸戒這樣的人，要安靜做工，吃自己的飯。弟兄們，你們行善不可喪志。若有人不聽從我們這信上的話，要記下他，不和他交往，叫他自覺羞愧；但不要以他為仇人，要勸他如弟兄。」(帖撒羅尼迦後書 3:6-15)

        當保羅不得已講到他所受的勞苦時 (參哥林多後書 11:23-28)，其中說到有假弟兄的危險，這些不按規矩而行的弟兄就是在其中，他自己則是以身作則的晝夜做工，對於這點，他很清楚的說，「…若有人不肯做工，就不可吃飯。」(帖撒羅尼迦後書 3:10) 這裏不是說沒有能力做工的。

     他鼓勵他們行善不可喪志，真的是要行善不可喪志，「不要以惡報惡。眾人以為美的事，要留心去做。若是能行，總要盡力與眾人和睦。」(羅馬書 12:17-18) 即使知道可能是假弟兄，也不要以他為仇人，遠離他們的目的是要叫他們自覺羞愧。但這有一個限度，經文說得很清楚，「有些人你們要從火中搶出來，搭救他們；有些人你們要存懼怕的心憐憫他們，連那被情慾沾染的衣服也當厭惡。」(猶大書 1:23)

7. 祝福及保羅的筆跡

       「願賜平安的主隨時隨事親自給你們平安。願主常與你們眾人同在！我保羅親筆問你們安。凡我的信都以此為記，我的筆跡就是這樣。願我們主耶穌基督的恩常與你們眾人同在！」(帖撒羅尼迦後書 3:16-18)

        能夠一直有平安是出於主，在在苦難中還有平安是不容易的，但我們如果深信主的話，怎麼會沒有平安呢？祂說，「我將這些事告訴你們，是要叫你們在我裏面有平安。在世上你們有苦難，但你們可以放心，我已經勝了世界。」(約翰福音 16:33) 保羅是真心希望他們有主的平安和同在。雖然祂通常是藉著人的手去解決一些問題，但有需要時，祂會直接介入的。如「那時，耶和華從旋風中回答約伯…」(約伯記 38:1) 又如亞伯拉罕軟弱時 (參創世記 20:1-18)。在新約更是「道(主耶穌基督)成了肉身，住在我們中間，充充滿滿地有恩典，有真理。我們也見過他的榮光，正是父獨生子的榮光。」(約翰福音 1:14) 保羅是真心的希望，「願我們主耶穌基督的恩常與你們眾人同在！」(帖撒羅尼迦後書 3:18)

       有人說，保羅說這句話，「…凡我的信都以此為記，我的筆跡就是這樣。」(帖撒羅尼迦後書 3:17) 是因為當時有代書的習慣，保羅用了這習慣，請人代書，自己只簽名，但這是不對的， 因為聖經不是這樣說的。我們來看前一句，「我保羅親筆問你們安。…」(帖撒羅尼迦後書 3:17) 他在一開始就問了他們的安，保羅不會明知故犯的說謊，他明明是說親筆問安的，所以這整本書都是他自己寫的。

        最後我們看到，現在以筆跡即可鑑別是否是真跡，雖然不是百分之百的正確，但加入別的佐證，也可以為法律所接受。保羅那時還沒有這項技術，他居然知道能用這樣去分辨是否是他寫的信，真是走在時代的前面了！

First, we discussed the greetings and gave thanks for the disciples’ life of faith, hope, and love, citing a previous article. Second, we addressed the Lord’s return and the judgment that will accompany it; Paul also prayed for them, hoping they would have a place in the Book of Life. Third, we mentioned the signs and timing of the Lord’s return, and in doing so, clarified a seemingly controversial issue regarding “let-it-be.” Fourth, he urged the believers to hold fast to the message Paul had passed on orally and written in his letters through divine revelation. Fifth, he asked the believers to pray for him in his ministry. Sixth, he spoke of the need to conduct themselves in an orderly manner and encouraged them not to grow weary in doing good. Finally, he offered a blessing and mentioned his own handwriting.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/14/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Greetings and thanks to God for the disciples’ lives of Faith, Hope, and Love

“Paul and Silvanus and Timothy,

To the church of the Thessalonians in God our Father and the Lord Jesus Christ: Grace to you and peace from God the Father and the Lord Jesus Christ. We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater; therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure.”(2 Thessalonians 1:1-4)

        In “1192 Paul’s first book and some situations of the Thessalonian church – 1 Thess.(1)1–(2)20″ under “1. The Book of 1 Thessalonians is the first book Paul wrote,” we discussed why 1 Thessalonians is the first book Paul wrote; naturally, he subsequently wrote a second book, which is 2 Thessalonians. The greeting is essentially the same as in 1 Thessalonians, except that it explicitly states that grace and peace come from God the Father and the Lord Jesus Christ. Faith and love are explicitly mentioned, while hope is found in endurance, as in “…for your perseverance and faith in the midst of all your persecutions and afflictions which you endure.”(2 Thessalonians 1:4) In other words, “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”(Matthew 10:22)

2. The Lord’s return and the judgment at that time

“This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. For after all it is only just for God to repay with affliction those who afflict you, and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed⁠—for our testimony to you was believed. To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:5-12) 

        He began by essentially explaining, “Righteousness and justice are the foundation of Your throne; Lovingkindness and truth go before You.”(Psalm 89:14) He did not say that retribution and tribulation would certainly be brought upon those who persecute you in this life; it may happen in this life, or at the very latest at that time, “when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire.”(2 Thessalonians 1:7) That is, at the time of the final judgment when Jesus returns.

        The passage then describes what will happen on the day of the Lord’s return. Other scriptures say, “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.”(Revelation 20:11-15) In other words, there are at least two scrolls; the primary focus is on the Book of Life, while the rest pertains to Christians having works of faith, as this scripture states: “Even so faith, if it has no works, is dead, being by itself.”(James 2:17)

        Please note that Paul’s prayers can only be 

“…according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:12) Because God has absolute sovereignty; He decides whether or not to answer them. He prays for them, hoping they will have a place in the Book of Life: “so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.”(2 Thessalonians 1:12) What is referred to here is the name of the Lord Jesus—that is, the Lord Jesus Himself—because a person’s name represents who he is. Those who have continually caused you suffering will certainly not be in the Book of Life, but will be cast into the lake of fire, as it says here: “These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power.”(2 Thessalonians 1:9)

3. Signs and timing of the Lord’s return

“Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. Do you not remember that while I was still with you, I was telling you these things? And you know what restrains him now, so that in his time he will be revealed. For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. Then that lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming; that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.”(2 Thessalonians 2:1-12)

        Clearly, there were already people’s letters claiming to be his ones at that time. Essentially, He was saying from the very beginning that the Day of the Lord would come like a thief in the night; if one believes this, why would they be moved to fear or panic? One of the signs of His coming is the appearance of the lawless one, and this passage also clearly describes what he will do. One of these is that the lawless one will arise claiming to be God, but the mere appearance of someone claiming to be God does not mean He is returning. Isn’t there an example right now—the Church of Almighty God, known as “Eastern Lightning”—where Yang Xiangbin claims to be the Female Christ? It is very clear that this is a falsehood.

        So what exactly does “he who now restrains” refer to? Some say it is the church; others say it is the Holy Spirit. Both of these interpretations are absolutely wrong, because the Bible says, “…only he who now restrains will do so until he is taken out of the way.”(2 Thessalonians 2:7). Neither the Holy Spirit nor the church will be taken out of the way. I agree with those who say that this passage simply reveals God’s absolute sovereignty—that everything is under His control, and when the time comes, the one who is holding it back will naturally be removed. As for what exactly “he who now restrains” is, the Bible does not explicitly state it, and it is impossible to guess. It is better to respect God and refrain from making wild speculations.   

        The following passage states, “that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders.”(2 Thessalonians 2:9) This passage refers to the false prophet and the beast in the Book of Revelation. This becomes clear from the verses describing their wonders: “And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone.”(Revelation 19:20)

        The Lord Jesus will indeed slay the lawless one “…with the breath of His mouth and bring to an end by the appearance of His coming.”(2 Thessalonians 2:8) Just as this scripture says, “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.””(Revelation 19:11-16) He is called Faithful and True, and is also called “KING OF KINGS, AND LORD OF LORDS.”—it is very clear that this refers to the Lord Jesus Christ.

        Regarding this passage: “and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason (G2532, and) God will send (G3992) upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.”(2 Thessalonians 2:10-12) When reading this passage, one might focus on these phrases, “For this reason” and “will send”, and conclude that God is the one causing them to have a mind that leads to error. In fact, this is not the case. Those people did not believe the truth to begin with; God merely provided them with a situation and left them to make their own decisions—just as Adam’s disobedience toward God was his own choice, and God did not interfere but left him to decide for himself, i.e. “let-it-be.”

        This is also similar to Pharaoh’s decision in the Book of Exodus; it was his own choice. Although many believe that God hardened Pharaoh’s heart during the ten plagues, when viewed in light of “what God tells us through the Bible is consistent,” it becomes clear that the original text speaks of “let-it-be” —God merely created the circumstances for the ten plagues (cf. Exodus 7:14-11:10). “When the king of Egypt was told that the people had fled, Pharaoh and his servants had a change of heart toward the people, and they said, “What is this we have done, that we have let Israel go from serving us?” So he made his chariot ready and took his people with him; and he took six hundred select chariots, and all the other chariots of Egypt with officers over all of them.”(Exodus 14:5-7) Don’t you see that Pharaoh changed his mind again?

        If you still have doubts about this, let’s look at the following passage: “The LORD said, ‘Who will entice Ahab to go up and fall at Ramoth-gilead?’ And one said this while another said that. Then a spirit came forward and stood before the LORD and said, ‘I will entice him.’ The LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you.””(1 Kings 22:20-23)

        Some people who read this passage find it hard to understand, thinking that the spirit of falsehood was sent by the LORD. In fact, the LORD knew that the spirit of falsehood would surely succeed in tempting them, so He permitted it to go, just as this passage states: “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them. …Then the LORD said to Satan, “Behold, all that he has is in your power, only do not put forth your hand on him.” So Satan departed from the presence of the LORD.”(Job 1:6-12) Therefore, the LORD merely permitted Satan to attack Job. This becomes very clear when viewed from the perspective that “what God tells us through the Bible is consistent.”

4. To urge believers to hold fast to the message Paul conveyed orally through revelation and wrote in his letters

“But we should always (G3784, are bound) give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us. 

Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word.”(2 Thessalonians 2:13-17) 

        Paul certainly had reason to thank God for them, for they knew that he and his companions “…had already suffered and been mistreated in Philippi, …”(1 Thessalonians 2:2). Without the work of the Holy Spirit, how could they have been sanctified and saved? Therefore, they were called.

        When it says, “So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.”(2 Thessalonians 2:15), this refers specifically to what was taught orally by them; it does not mean that everything taught orally is from God. Do not be like some who use this passage as an excuse to accept what was taught orally afterward, calling it “tradition.” Later, it is mentioned that even Paul and his companions could only hope; God has absolute sovereignty, and it ultimately depends on a person’s true choice. For example, this passage says, “For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies.”(2 Thessalonians 3:11) Such people were certainly not true Christians at that time—and we can only speak of that specific time. Perhaps those individuals would eventually respond to God’s call, and it is entirely possible that God would make them true Christians.

5. Asking believers to pray for Paul’s evangelistic work

“Finally, brethren, pray for us that the word of the Lord will spread rapidly (G5143, run) and be glorified, just as it did also with you; and that we will be rescued from perverse and evil men; for not all have faith. But the Lord is faithful, and He will strengthen and protect you from the evil one. We have confidence in the Lord concerning you, that you are doing and will continue to do what we command. May the Lord direct your hearts into the love of God and into the steadfastness of Christ.”(2 Thessalonians 3:1-5) 

        Since the text later mentions “are doing,” some have led me to think that faith must be accompanied by works. This is what the Scripture says: “Even so faith, if it has no works, is dead, being by itself.”(James 2:17) Didn’t Jesus say the same thing? “He who has My commandments and keeps them is the one who loves Me; …”(John 14:21) So it is not merely that, “…faith comes from hearing, and hearing by the word of Christ.”(Romans 10:17). The Great Commission states, “teaching them to observe all that I commanded you; …”(Matthew 28:20). Therefore, this is also consistent with the Great Commission.

        In the previous letter, he asked the brothers to pray for him; now he asks the believers once again to pray for him regarding his preaching ministry, and he also speaks of the Lord’s faithfulness. Indeed, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.”(1 John 1:9) Is this not the way to be delivered from the evil one? Here, too, there is another mention of living a life of faith, hope, and love; faith and love are explicitly stated, while hope is found in Christ’s endurance—that is, “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.”(Matthew 10:22)

6. Walk in an orderly manner and encourage them to do good without losing heart

“Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, nor did we eat anyone’s bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. But as for you, brethren, do not grow weary of doing good. If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame. Yet do not regard him as an enemy, but admonish him as a brother.”(2 Thessalonians 3:6-15)

        When Paul was compelled to speak of the hardships he had endured (see 2 Corinthians 11:23-28), he mentioned the danger of false brothers, among whom were those who did not follow the rules. He himself set an example by working day and night, and on this point he stated very clearly, “…if anyone is not willing to work, then he is not to eat, either.”(2 Thessalonians 3:10) This does not refer to those who are unable to work.

        He encouraged them not to lose heart in doing good—truly, they must not lose heart in doing good—”Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men.”(Romans 12:17-18) Even if you know someone might be a false brother, do not regard him as an enemy; the purpose of keeping your distance from them is to make them feel ashamed. But there is a limit to this, as the Scripture makes very clear: “save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.”(Jude 1:23)

7. Blessings and Paul’s handwriting

“Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all! I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. The grace of our Lord Jesus Christ be with you all.”(2 Thessalonians 3:16-18) 

        To have peace at all times comes from the Lord; it is not easy to have peace in the midst of suffering, but if we deeply believe the Lord’s words, how could we not have peace? He said, “These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33) Paul sincerely desired for them to have the Lord’s peace and presence. Although He usually works through people to resolve problems, He intervenes directly when necessary. For example, “Then the LORD answered Job out of the whirlwind…”(Job 38:1) and when Abraham was weak (see Genesis 20:1–18). In the New Testament, it is even more evident: “And the Word (the Lord Jesus Christ) became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.”(John 1:14) Paul sincerely hoped, “The grace of our Lord Jesus Christ be with you all.”(2 Thessalonians 3:18)

        Some say that when Paul wrote, “…this is a distinguishing mark in every letter; this is the way I write.”(2 Thessalonians 3:17), it was because it was customary at the time to have a scribe write letters on one’s behalf, and Paul followed this custom by having someone else write the letter while he merely signed his name. However, this is incorrect, because the Bible does not say this. Let’s look at the previous sentence: “I, Paul, write this greeting with my own hand, …”(2 Thessalonians 3:17). He greeted them right at the beginning. Paul would not have knowingly told a lie; he clearly stated that he wrote the greeting with his own hand, so the entire book was written by him.

        Finally, we see that today handwriting analysis can be used to determine whether a document is authentic. Although it is not 100% accurate, when combined with other supporting evidence, it is legally admissible. Paul did not have this technology at the time, yet he somehow knew that it could be used to determine whether a letter was written by him—he was truly ahead of his time!

    首先我们来谈谈，保罗打发提摩太去坚固帖撒罗尼迦教会信徒的信心，并为他们祷告。第二是提到保罗希望门徒能发挥神的爱。第三是说到要讨神的喜悦及弟兄们相爱。第四是讲到主耶稣的再来时的改变及基督徒的被提。第五是谈到基督徒要随时警醒谨守。最后是说到基督徒做事的准则之一是不要以恶报恶，以及谈到三分法，后者引用了过去的文章。                            

    请注意，这文章是基于周日(6/7/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

1. 保罗打发提摩太去坚固他们信心并为他们祷告          

    「我们既不能再忍，就愿意独自等在雅典，打发我们的兄弟在基督福音上作神执事的提摩太前去坚固你们，并在你们所信的道上劝慰你们，免得有人被诸般患难摇动，因为你们自己知道，我们受患难原是命定的。我们在你们那里的时候预先告诉你们，我们必受患难，以后果然应验了，你们也知道。为此，我既不能再忍，就打发人去，要晓得你们的信心如何，恐怕那诱惑人的到底诱惑了你们，叫我们的劳苦归于徒然。但提摩太刚才从你们那里回来，将你们信心和爱心的好消息报给我们，又说你们常常记念我们，切切地想见我们，如同我们想见你们一样。所以弟兄们，我们在一切困苦患难之中，因著你们的信心就得了安慰。你们若靠主站立得稳，我们就活了。我们在神面前，因著你们甚是喜乐，为这一切喜乐，可用何等的感谢为你们报答神呢？我们昼夜切切地祈求，要见你们的面，补满你们信心的不足。」(帖撒罗尼迦前书 3:1-10)          

    帖撒罗尼迦的教会那时才成立不久，保罗耽心他们信心不够坚固，怕他们为诸般患难摇动，怕那诱惑人的撒但差役诱惑了他们，就不能再忍的派遣提摩太前去那里帮忙他们。请注意，我们是不够资格如耶稣般被撒但直接攻击的，但会常常被牠的差役攻击，要知道，牠的差役不会挂在头上说我是撒但的差役，如果是这样就太简单了。正好相反，「…因为连撒但也装作光明的天使。所以，他的差役若装作仁义的差役，也不算希奇。…」(哥林多后书 11:14-15) 要分辩，不要以为超自然的事情都是神作的，牠们虽然不能随心所欲的作任何事情，但只要神允许如约伯记开始时，牠们也可以作一些自然的事情。      

    提摩太回来报了如经文所述的好消息，保罗就因此说，「你们若靠主站立得稳，我们就活了。」(帖撒罗尼迦前书 3:8) 所以他是在说信徒生命的成长使他们活了。保罗就因此感谢神，但从他的眼中，他们的信心仍不足，需要面对面的补满。这不是和保罗对罗马的教会说的类似吗？「因为我切切地想见你们，要把些属灵的恩赐分给你们，使你们可以坚固。这样，我在你们中间，因你与我彼此的信心，就可以同得安慰。」(罗马书 1:11-12) 他那时说， 「在祷告之间常常恳求，或者照神的旨意，终能得平坦的道路往你们那里去。」(罗马书 1:10) 他最后的确到了罗马，只是在捆绑之中，神没有完全照他所想的成就。所以，没有神的允许，他是不能把属灵的恩赐分给别人的。我们看到保罗是一个顺服神的人，在这里他说，「我们昼夜切切地祈求，要见你们的面，补满你们信心的不足。」(帖撒罗尼迦前书 3:10) 他只能祷告，要在其中得到神的允许后才能成行。          

    就像经文所说，基督徒「…受患难原是命定的。」(帖撒罗尼迦前书 3:3) 这患难是指神所允许的苦难，而不是自讨苦吃。这时一定要记得耶稣说的，「…在世上你们有苦难，但你们可以放心，我已经胜了世界。」(约翰福音 16:33) 问题是我们相不相信祂的话？祂又说，「 你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13) 在有需要的时候，祂会犹如介入约伯的事件一样，直接介入的 (参约伯记 38:1, 40:1-2)，另外旧约的例子是从亚伯拉罕的一生中可看到，在新约时，主耶稣基督就直接道成肉身去完成了救恩。最后我们要提到一点相关于患难的，就是如果一个自称是基督徒而一切都顺利的人，实在是应该反省，要想想，一个连撒但的差役都觉得没有必要攻击的人，会不会是真基督徒呢？     

2. 保罗希望门徒能发挥神的爱          

    「愿神我们的父和我们的主耶稣，一直引领我们到你们那里去；又愿主叫你们彼此相爱(G26, 神的爱, 名词)的心，并爱众人的心，都能增长、充足，如同我们爱你们一样；好使你们当我们主耶稣同他众圣徒来的时候，在我们父神面前心里坚固，成为圣洁，无可责备。」(帖撒罗尼迦前书 3:11-13)      

    这里说的爱是指神的爱，的确是给众人的，因为「神爱(G25, 神的爱, 动词)世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。」(约翰福音 3:16) 我们还是要信才行，要不，我们还是不能得到这爱。他这里的信是写给教会的，希望他们爱心成长到这样的地步，「…当我们主耶稣同他众圣徒来的时候，在我们父神面前心里坚固，成为圣洁，无可责备。」(帖撒罗尼迦前书 3:13) 这不是和前面所提的「补满」相呼应吗？如果他们已经圣洁了，就不需要保罗面对面的告诉他们一些事情，去补满了。    

3. 讨神的喜悦及弟兄们相爱        

    「弟兄们，我还有话说：我们靠著主耶稣求你们、劝你们，你们既然受了我们的教训，知道该怎样行，可以讨神的喜悦，就要照你们现在所行的，更加勉励。你们原晓得我们凭主耶稣传给你们甚么命令(G3582, command)。神的旨意就是要你们成为圣洁，远避淫行；要你们各人晓得怎样用圣洁、尊贵守著自己的身体，不放纵私欲的邪情，像那不认识神的外邦人。不要一个人在这事上越分，欺负他的弟兄，因为这一类的事，主必报应，正如我预先对你们说过，又切切嘱咐你们的。神召我们，本不是要我们沾染污秽，乃是要我们成为圣洁。所以，那弃绝的，不是弃绝人，乃是弃绝那赐圣灵给你们的神。论到弟兄们相爱(G5360)，不用人写信给你们，因为你们自己蒙了神的教训，叫你们彼此相爱(G25, 神的爱)。你们向马其顿全地的众弟兄固然是这样行，但我劝弟兄们要更加勉励。又要立志作安静人，办自己的事，亲手做工，正如我们从前所吩咐你们的，叫你们可以向外人行事端正，自己也就没有甚么缺乏了。」(帖撒罗尼迦前书 4:1-12)          

    这字命令(G3582, command)只出现五次，但意义很清楚，就不多讲了。所以一开始就说到，他们知道照著这命令该怎样行，也讲到了经文很清楚的说到神的旨意，其中包括了不要欺负弟兄，行事端正且没有甚么缺乏的亲手做工，「所以，那弃绝的，不是弃绝人，乃是弃绝那赐圣灵给你们的神。」(帖撒罗尼迦前书 4:8) 但人有自由意志，可以虽知道仍可随自己的意思选择，亚当不就是这样子堕落了吗？保罗也不是怕他们为诸般患难摇动吗？所以保罗会说，「不要消灭圣灵的感动。」(帖撒罗尼迦前书 5:19)        

    在这里我们要特别提到今天选的诗歌是用现有的曲调填词，不见得填得很好，但我们选了它，主要是要说明行事端正这件事。这曲调是现代人的作品，不可能在公有领域(public domain)，也没有说明有这曲调的使用权，这首歌不管别人的专利，怎么会是行事端正呢？只作了一个不为神所悦纳的坏榜样。          

    请注意，这字「弟兄们相爱(G5360)」只出现了六次，其中两次出现在这经文，「有了虔敬，又要加上爱弟兄(G5360)的心；有了爱弟兄(G5360)的心，又要加上爱(G26, 神的爱)众人的心。」(彼得后书 1:7) 所以爱弟兄只是第一步，因为用了加上这词。另外两次就是，「你们既因顺从真理，洁净了自己的心，以至爱弟兄(G5360)没有虚假，就当从心里彼此切实相爱(G26, 神的爱)。」(彼得前书 1:22) 和「爱弟兄(G5360)，要彼此亲热；恭敬人，要彼此推让。」(罗马书 12:10) 再看罗马书的上文，「爱(G26, 神的爱)人不可虚假，恶要厌恶，善要亲近。」(罗马书 12:9) 两者都是说弟兄相爱要基于神的爱，没有神的爱就不可能有真正的弟兄相爱。最后一次是在希伯来书 13:1，「你们务要常存弟兄相爱(G5360)的心。」下文是「不可忘记(用爱心)接待客旅，因为曾有接待客旅的，不知不觉就接待了天使。」(希伯来书 13:2) 原文中并没有「用爱心」这词，也就是没有明说是基于神的爱， 但「从神借著圣经告诉我们是一致的」来看，就会很清楚的知道，这也是基于神的爱。    

4. 主耶稣的再来及基督徒的被提          

    「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，神也必将他与耶稣一同带来。我们现在照主的话告诉你们一件事：我们这活著还存留到主降临的人，断不能在那已经睡了的人之先，因为主必亲自从天降临，有呼叫的声音和天使长的声音，又有神的号吹响；那在基督里死了的人必先复活。以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。所以，你们当用这些话彼此劝慰。」(帖撒罗尼迦前书 4:13-18)          

    那些睡了的人是指在世上已经死了的人，那些人中有些已在天上，如经文所说，「此后，我观看，见有许多的人，没有人能数过来，是从各国、各族、各民、各方来的，站在宝座和羔羊面前，身穿白衣，手拿棕树枝。」 (启示录 7:9) 请注意，那时宝座是在天上，所以那些人已在天上了。由于「因为我们众人必要在基督台前显露出来，叫各人按著本身所行的，或善或恶受报。」(哥林多后书 5:10) 他们已经在天上，显然已在基督台前审判过了，要不然就和以上所说的不一致。        

    为什么呢？因为在白色的大宝座前也的确是在基督台前，但白色大宝座的审判是出现在耶稣再来的时候，对那些已在天上的人是还没有发生过的事，所以他们不会在白色大宝座前被审判，是已在基督台审判过了。也就是说，基督台和白色大宝座是不同的，这和有些人的想法很不一样，那些人以为两者是相同的是不对的。        

    对于其他的人，「带来」应是指这经文所说的，「我又看见一个白色的大宝座与坐在上面的，从他面前天地都逃避，再无可见之处了。我又看见死了的人，无论大小，都站在宝座前。…」(启示录 20:11-12) 这样才会在经文上一致，因为我们「从神借著圣经告诉我们是一致的」来看事情，就会看到这的确是把那些包括非基督徒和基督徒的人，从死中带来。          

    关于「…那在基督里死了的人必先复活」(帖撒罗尼迦前书 4:16) 的这点，那时他们是在改变，就是经文说的，「弟兄们，我告诉你们说，血肉之体不能承受神的国，必朽坏的不能承受不朽坏的。我如今把一件奥秘的事告诉你们：我们不是都要睡觉，乃是都要改变，就在一霎时，眨眼之间，号筒末次吹响的时候。因号筒要响，死人要复活，成为不朽坏的，我们也要改变。这必朽坏的总要变成不朽坏的，这必死的总要变成不死的。这必朽坏的既变成不朽坏的，这必死的既变成不死的，那时经上所记「死被得胜吞灭」的话就应验了。」(哥林多前书 15:50-54)          

    「以后我们这活著还存留的人必和他们一同被提到云里，在空中与主相遇。这样，我们就要和主永远同在。」(帖撒罗尼迦前书 4:17) 所以被提是圣经的应许，因为这是主的话，但没有说是何时被提，既然神觉得我们不必知道，尊重神，就不必乱猜了。尤其是我们知道，神有些事会故意不说的，如「七雷发声之后，我正要写出来，就听见从天上有声音说：「七雷所说的你要封上，不可写出来。」」(启示录 10:4)     

5. 基督徒要随时警醒谨守          

    「弟兄们，论到时候、日期，不用写信给你们，因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。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。弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。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。所以，我们不要睡觉，像别人一样，总要警醒谨守。因为睡了的人是在夜间睡，醉了的人是在夜间醉。但我们既然属乎白昼，就应当谨守，把信和爱当作护心镜遮胸，把得救的盼望当作头盔戴上。因为神不是预定我们受刑，乃是预定我们借著我们主耶稣基督得救。他替我们死，叫我们无论醒著、睡著，都与他同活。所以，你们该彼此劝慰，互相建立，正如你们素常所行的。」(帖撒罗尼迦前书 5:1-11)        

    主的日子来到真是如贼来到一样，这也是彼得后书 3:10 和启示录 16:15 一致所说的，所以没有人会知道主是何时再来，必须要随时警醒。这不是说都不能睡觉，而是指要在属灵的警醒中，要在信和望和爱的生活里，「…把信和爱当作护心镜遮胸，把得救的盼望当作头盔戴上。」(帖撒罗尼迦前书 5:8) 记得，耶稣的再来是一定要有的，就犹如怀胎的妇人一样，时候到了就会生产，他们绝不能逃脱产难，只是基督徒的反应和非基督徒的完全不同。那时，「日、月、星辰要显出异兆，地上的邦国也有困苦，因海中波浪的响声，就慌慌不定。天势都要震动，人想起那将要临到世界的事，就都吓得魂不附体。」(路加福音 21:25-26) 而基督徒则是，「一有这些事，你们就当挺身昂首，因为你们得赎的日子近了。」(路加福音 21:28)          

    然后是换一种说法讲到，「…神差他的儿子降世，不是要定世人的罪，乃是要叫世人因他得救。」(约翰福音 3:17)  请自己看一下经文。说到具体的做法就是在这里所说的，与祂同死同活，是「…我们借著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借著父的荣耀从死里复活一样。」(罗马书 6:4) 就是「他因软弱被钉在十字架上，却因神的大能仍然活著。我们也是这样同他软弱，但因神向你们所显的大能，也必与他同活。」(哥林多后书 13:4) 也就是这经文说的，「有可信的话说：「我们若与基督同死，也必与他同活。」(提摩太后书 2:11) 「所以，你们该彼此劝慰，互相建立，正如你们素常所行的。」(帖撒罗尼迦前书 5:11)     

6. 不要以恶报恶及三分法          

    「弟兄们，我们劝你们敬重那在你们中间劳苦的人，就是在主里面治理你们、劝戒你们的。又因他们所做的工，用爱心格外尊重他们。你们也要彼此和睦。我们又劝弟兄们，要警戒不守规矩的人，勉励灰心的人，扶助软弱的人，也要向众人忍耐。你们要谨慎，无论是谁都不可以恶报恶；或是彼此相待，或是待众人，常要追求良善。要常常喜乐，不住地祷告，凡事谢恩，因为这是神在基督耶稣里向你们所定的旨意。不要消灭圣灵的感动，不要藐视先知的讲论；但要凡事察验，善美的要持守，各样的恶事要禁戒不做。愿赐平安的神亲自使你们全然成圣。又愿你们的灵与魂与身子得蒙保守，在我主耶稣基督降临的时候，完全无可指摘。那召你们的本是信实的，他必成就这事。请弟兄们为我们祷告。与众弟兄亲嘴问安，务要圣洁。我指著主嘱咐你们，要把这信念给众弟兄听。愿我主耶稣基督的恩常与你们同在！」(帖撒罗尼迦前书 5:12-28)          

    最开始基本上是在说，「那善于管理教会的长老，当以为配受加倍的敬奉；那劳苦传道教导人的，更当如此。」(提摩太前书 5:17) 真的是要「又因他们所做的工，用爱心格外尊重他们。…」(帖撒罗尼迦前书 5:13)          

    然后就说到了弟兄们做人的准则之一，不仅对弟兄们，也要对众人，常要追求良善，「若是能行，总要尽力与众人和睦。」(罗马书 12:18) 说到了神在基督耶稣里向你们所定的旨意为何，在这点上请自己看一下非常清楚的经文，然后说出来了自己的愿望，「愿赐平安的神亲自使你们全然成圣。又愿你们的灵与魂与身子得蒙保守，在我主耶稣基督降临的时候，完全无可指摘。那召你们的本是信实的，他必成就这事。」(帖撒罗尼迦前书 5:23-24) 是的，我们能做的就是一心仰望祂，像保罗所做的，「向著标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。」(腓立比书 3:14)        

    最后是「请弟兄们为我们祷告。」(帖撒罗尼迦前书 5:25) 在这里也可看到，非常属灵的人也是需要别人代祷的。真的不要以为自己只是为人祷告的，而不需要人代祷，等到有一天发觉这是不对时，只能希望不至于太迟。要谦卑，我们不会比保罗更属灵的。          

    这里的经文直说了三分法，就是人由灵魂体所构成，以「不把圣经的话打折扣」来看，三分法是对的。我不知为什么有人会说到二分法，就是人由灵魂和体两部份构成，这只能说这那些人的确是在把圣经的话打折扣。其实我们如果把新约和旧约一起看，就知道人死时是灵先离开，到魂离体时，人就死了，这也说明了三分法是对的。以前我们在「3089 耶稣基督的启示和对的三分法 – 启示录 (1)」中的「3. 耶稣的显现和三分法」，相当详细的讨论了为什么三分法是对的，请去看那篇文章。 

    首先我們來談談，保羅打發提摩太去堅固帖撒羅尼迦教會信徒的信心，並為他們禱告。第二是提到保羅希望門徒能發揮神的愛。第三是說到要討神的喜悅及弟兄們相愛。第四是講到主耶穌的再來時的改變及基督徒的被提。第五是談到基督徒要隨時警醒謹守。最後是說到基督徒做事的準則之一是不要以惡報惡，以及談到三分法，後者引用了過去的文章。

                          請注意，這文章是基於週日(6/7/26)的專題查經加以擴展而來，經文除了特別註明外，是基於和合本。如果文章中引用過去的文章，都在我們的網站上，『 https://a-christian-voice.com/ 』，要按『對屬靈生命的瞭解』。

1. 保羅打發提摩太去堅固他們信心並為他們禱告

       「我們既不能再忍，就願意獨自等在雅典，打發我們的兄弟在基督福音上作神執事的提摩太前去堅固你們，並在你們所信的道上勸慰你們，免得有人被諸般患難搖動，因為你們自己知道，我們受患難原是命定的。我們在你們那裏的時候預先告訴你們，我們必受患難，以後果然應驗了，你們也知道。為此，我既不能再忍，就打發人去，要曉得你們的信心如何，恐怕那誘惑人的到底誘惑了你們，叫我們的勞苦歸於徒然。但提摩太剛才從你們那裏回來，將你們信心和愛心的好消息報給我們，又說你們常常記念我們，切切地想見我們，如同我們想見你們一樣。所以弟兄們，我們在一切困苦患難之中，因着你們的信心就得了安慰。你們若靠主站立得穩，我們就活了。我們在神面前，因着你們甚是喜樂，為這一切喜樂，可用何等的感謝為你們報答神呢？我們晝夜切切地祈求，要見你們的面，補滿你們信心的不足。」(帖撒羅尼迦前書 3:1-10)

        帖撒羅尼迦的教會那時才成立不久，保羅耽心他們信心不夠堅固，怕他們為諸般患難搖動，怕那誘惑人的撒但差役誘惑了他們，就不能再忍的派遣提摩太前去那裏幫忙他們。請注意，我們是不够資格如耶穌般被撒但直接攻擊的，但會常常被牠的差役攻擊，要知道，牠的差役不會挂在頭上說我是撒但的差役，如果是這樣就太簡單了。正好相反，「…因為連撒但也裝作光明的天使。所以，他的差役若裝作仁義的差役，也不算希奇。…」(哥林多後書 11:14-15) 要分辨，不要以為超自然的事情都是神作的，牠們雖然不能隨心所欲的作任何事情，但只要神允許如約伯記開始時，牠們也可以作一些自然的事情。

     提摩太回來報了如經文所述的好消息，保羅就因此說，「你們若靠主站立得穩，我們就活了。」(帖撒羅尼迦前書 3:8) 所以他是在說信徒生命的成長使他們活了。保羅就因此感謝神，但從他的眼中，他們的信心仍不足，需要面對面的補滿。這不是和保羅對羅馬的教會說的類似嗎？「因為我切切地想見你們，要把些屬靈的恩賜分給你們，使你們可以堅固。這樣，我在你們中間，因你與我彼此的信心，就可以同得安慰。」(羅馬書 1:11-12) 他那時說， 「在禱告之間常常懇求，或者照神的旨意，終能得平坦的道路往你們那裏去。」(羅馬書 1:10) 他最後的確到了羅馬，只是在捆綁之中，神沒有完全照他所想的成就。所以，沒有神的允許，他是不能把屬靈的恩賜分給別人的。我們看到保羅是一個順服神的人，在這裏他說，「我們晝夜切切地祈求，要見你們的面，補滿你們信心的不足。」(帖撒羅尼迦前書 3:10) 他只能禱告，要在其中得到神的允許後才能成行。

        就像經文所說，基督徒「…受患難原是命定的。」(帖撒羅尼迦前書 3:3) 這患難是指神所允許的苦難，而不是自討苦吃。這時一定要記得耶穌說的，「…在世上你們有苦難，但你們可以放心，我已經勝了世界。」(約翰福音 16:33) 問題是我們相不相信祂的話？祂又說，「 你們所遇見的試探，無非是人所能受的。神是信實的，必不叫你們受試探過於所能受的。在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。」(哥林多前書 10:13) 在有需要的時候，祂會猶如介入約伯的事件一樣，直接介入的 (參約伯記 38:1, 40:1-2)，另外舊約的例子是從亞伯拉罕的一生中可看到，在新約時，主耶穌基督就直接道成肉身去完成了救恩。最後我們要提到一點相關於患難的，就是如果一個自稱是基督徒而一切都順利的人，實在是應該反省，要想想，一個連撒但的差役都覺得沒有必要攻擊的人，會不會是真基督徒呢？

2. 保羅希望門徒能發揮神的愛

       「願神我們的父和我們的主耶穌，一直引領我們到你們那裏去；又願主叫你們彼此相愛(G26, 神的愛, 名詞)的心，並愛眾人的心，都能增長、充足，如同我們愛你們一樣；好使你們當我們主耶穌同他眾聖徒來的時候，在我們父神面前心裏堅固，成為聖潔，無可責備。」(帖撒羅尼迦前書 3:11-13)

     這裏說的愛是指神的愛，的確是給眾人的，因為「神愛(G25, 神的愛, 動詞)世人，甚至將他的獨生子賜給他們，叫一切信他的，不至滅亡，反得永生。」(約翰福音 3:16) 我們還是要信才行，要不，我們還是不能得到這愛。他這裏的信是寫給教會的，希望他們愛心成長到這樣的地步，「…當我們主耶穌同他眾聖徒來的時候，在我們父神面前心裏堅固，成為聖潔，無可責備。」(帖撒羅尼迦前書 3:13) 這不是和前面所提的「補滿」相呼應嗎？如果他們已經聖潔了，就不需要保羅面對面的告訴他們一些事情，去補滿了。

3. 討神的喜悅及弟兄們相愛

        「弟兄們，我還有話說：我們靠着主耶穌求你們、勸你們，你們既然受了我們的教訓，知道該怎樣行，可以討神的喜悅，就要照你們現在所行的，更加勉勵。你們原曉得我們憑主耶穌傳給你們甚麼命令(G3582, command)。神的旨意就是要你們成為聖潔，遠避淫行；要你們各人曉得怎樣用聖潔、尊貴守着自己的身體，不放縱私慾的邪情，像那不認識神的外邦人。不要一個人在這事上越分，欺負他的弟兄，因為這一類的事，主必報應，正如我預先對你們說過，又切切囑咐你們的。神召我們，本不是要我們沾染污穢，乃是要我們成為聖潔。所以，那棄絕的，不是棄絕人，乃是棄絕那賜聖靈給你們的神。論到弟兄們相愛(G5360)，不用人寫信給你們，因為你們自己蒙了神的教訓，叫你們彼此相愛(G25, 神的愛)。你們向馬其頓全地的眾弟兄固然是這樣行，但我勸弟兄們要更加勉勵。又要立志作安靜人，辦自己的事，親手做工，正如我們從前所吩咐你們的，叫你們可以向外人行事端正，自己也就沒有甚麼缺乏了。」(帖撒羅尼迦前書 4:1-12)

        這字命令(G3582, command)只出現五次，但意義很清楚，就不多講了。所以一開始就說到，他們知道照著這命令該怎樣行，也講到了經文很清楚的說到神的旨意，其中包括了不要欺負弟兄，行事端正且沒有甚麼缺乏的親手做工，「所以，那棄絕的，不是棄絕人，乃是棄絕那賜聖靈給你們的神。」(帖撒羅尼迦前書 4:8) 但人有自由意志，可以雖知道仍可隨自己的意思選擇，亞當不就是這樣子墮落了嗎？保羅也不是怕他們為諸般患難搖動嗎？所以保羅會說，「不要消滅聖靈的感動。」(帖撒羅尼迦前書 5:19)

     在這裏我們要特別提到今天選的詩歌是用現有的曲調填詞，不見得填得很好，但我們選了它，主要是要說明行事端正這件事。這曲調是現代人的作品，不可能在公有領域(public domain)，也沒有說明有這曲調的使用權，這首歌不管別人的專利，怎麼會是行事端正呢？只作了一個不為神所悅納的壞榜樣。

        請注意，這字「弟兄們相愛(G5360)」只出現了六次，其中兩次出現在這經文，「有了虔敬，又要加上愛弟兄(G5360)的心；有了愛弟兄(G5360)的心，又要加上愛(G26, 神的愛)眾人的心。」(彼得後書 1:7) 所以愛弟兄只是第一步，因為用了加上這詞。另外兩次就是，「你們既因順從真理，潔淨了自己的心，以至愛弟兄(G5360)沒有虛假，就當從心裏彼此切實相愛(G26, 神的愛)。」(彼得前書 1:22) 和「愛弟兄(G5360)，要彼此親熱；恭敬人，要彼此推讓。」(羅馬書 12:10) 再看羅馬書的上文，「愛(G26, 神的愛)人不可虛假，惡要厭惡，善要親近。」(羅馬書 12:9) 兩者都是說弟兄相愛要基於神的愛，沒有神的愛就不可能有真正的弟兄相愛。最後一次是在希伯來書 13:1，「你們務要常存弟兄相愛(G5360)的心。」下文是「不可忘記(用愛心)接待客旅，因為曾有接待客旅的，不知不覺就接待了天使。」(希伯來書 13:2) 原文中並沒有「用愛心」這詞，也就是沒有明說是基於神的愛， 但「從神藉著聖經告訴我們是一致的」來看，就會很清楚的知道，這也是基於神的愛。

4. 主耶穌的再來及基督徒的被提

       「論到睡了的人，我們不願意弟兄們不知道，恐怕你們憂傷，像那些沒有指望的人一樣。我們若信耶穌死而復活了，那已經在耶穌裏睡了的人，神也必將他與耶穌一同帶來。我們現在照主的話告訴你們一件事：我們這活着還存留到主降臨的人，斷不能在那已經睡了的人之先，因為主必親自從天降臨，有呼叫的聲音和天使長的聲音，又有神的號吹響；那在基督裏死了的人必先復活。以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。所以，你們當用這些話彼此勸慰。」(帖撒羅尼迦前書 4:13-18)

        那些睡了的人是指在世上已經死了的人，那些人中有些已在天上，如經文所說，「此後，我觀看，見有許多的人，沒有人能數過來，是從各國、各族、各民、各方來的，站在寶座和羔羊面前，身穿白衣，手拿棕樹枝。」 (啓示錄 7:9) 請注意，那時寶座是在天上，所以那些人已在天上了。由於「因為我們眾人必要在基督台前顯露出來，叫各人按着本身所行的，或善或惡受報。」(哥林多後書 5:10) 他們已經在天上，顯然已在基督台前審判過了，要不然就和以上所說的不一致。

     為什麼呢？因為在白色的大寶座前也的確是在基督台前，但白色大寶座的審判是出現在耶穌再來的時候，對那些已在天上的人是還沒有發生過的事，所以他們不會在白色大寶座前被審判，是已在基督台審判過了。也就是說，基督台和白色大寶座是不同的，這和有些人的想法很不一樣，那些人以為兩者是相同的是不對的。

     對於其他的人，「帶來」應是指這經文所說的，「我又看見一個白色的大寶座與坐在上面的，從他面前天地都逃避，再無可見之處了。我又看見死了的人，無論大小，都站在寶座前。…」(啓示錄 20:11-12) 這樣才會在經文上一致，因為我們「從神藉著聖經告訴我們是一致的」來看事情，就會看到這的確是把那些包括非基督徒和基督徒的人，從死中帶來。

        關於「…那在基督裏死了的人必先復活」(帖撒羅尼迦前書 4:16) 的這點，那時他們是在改變，就是經文說的，「弟兄們，我告訴你們說，血肉之體不能承受神的國，必朽壞的不能承受不朽壞的。我如今把一件奧秘的事告訴你們：我們不是都要睡覺，乃是都要改變，就在一霎時，眨眼之間，號筒末次吹響的時候。因號筒要響，死人要復活，成為不朽壞的，我們也要改變。這必朽壞的總要變成不朽壞的，這必死的總要變成不死的。這必朽壞的既變成不朽壞的，這必死的既變成不死的，那時經上所記「死被得勝吞滅」的話就應驗了。」(哥林多前書 15:50-54)

        「以後我們這活着還存留的人必和他們一同被提到雲裏，在空中與主相遇。這樣，我們就要和主永遠同在。」(帖撒羅尼迦前書 4:17) 所以被提是聖經的應許，因為這是主的話，但沒有說是何時被提，既然神覺得我們不必知道，尊重神，就不必亂猜了。尤其是我們知道，神有些事會故意不說的，如「七雷發聲之後，我正要寫出來，就聽見從天上有聲音說：「七雷所說的你要封上，不可寫出來。」」(啓示錄 10:4)

5. 基督徒要隨時警醒謹守

       「弟兄們，論到時候、日期，不用寫信給你們，因為你們自己明明曉得，主的日子來到，好像夜間的賊一樣。人正說平安穩妥的時候，災禍忽然臨到他們，如同產難臨到懷胎的婦人一樣；他們絕不能逃脫。弟兄們，你們卻不在黑暗裏，叫那日子臨到你們像賊一樣。你們都是光明之子，都是白晝之子；我們不是屬黑夜的，也不是屬幽暗的。所以，我們不要睡覺，像別人一樣，總要警醒謹守。因為睡了的人是在夜間睡，醉了的人是在夜間醉。但我們既然屬乎白晝，就應當謹守，把信和愛當作護心鏡遮胸，把得救的盼望當作頭盔戴上。因為神不是預定我們受刑，乃是預定我們藉着我們主耶穌基督得救。他替我們死，叫我們無論醒着、睡着，都與他同活。所以，你們該彼此勸慰，互相建立，正如你們素常所行的。」(帖撒羅尼迦前書 5:1-11)

       主的日子來到真是如賊來到一樣，這也是彼得後書 3:10 和啓示錄 16:15 一致所說的，所以沒有人會知道主是何時再來，必須要隨時警醒。這不是說都不能睡覺，而是指要在屬靈的警醒中，要在信和望和愛的生活裏，「…把信和愛當作護心鏡遮胸，把得救的盼望當作頭盔戴上。」(帖撒羅尼迦前書 5:8) 記得，耶穌的再來是一定要有的，就猶如懷胎的婦人一樣，時候到了就會生產，他們絕不能逃脫產難，只是基督徒的反應和非基督徒的完全不同。那時，「日、月、星辰要顯出異兆，地上的邦國也有困苦，因海中波浪的響聲，就慌慌不定。天勢都要震動，人想起那將要臨到世界的事，就都嚇得魂不附體。」(路加福音 21:25-26) 而基督徒則是，「一有這些事，你們就當挺身昂首，因為你們得贖的日子近了。」(路加福音 21:28)

        然後是換一種說法講到，「…神差他的兒子降世，不是要定世人的罪，乃是要叫世人因他得救。」(約翰福音 3:17)  請自己看一下經文。說到具體的做法就是在這裏所說的，與祂同死同活，是「…我們藉着洗禮歸入死，和他一同埋葬，原是叫我們一舉一動有新生的樣式，像基督藉着父的榮耀從死裏復活一樣。」(羅馬書 6:4) 就是「他因軟弱被釘在十字架上，卻因神的大能仍然活着。我們也是這樣同他軟弱，但因神向你們所顯的大能，也必與他同活。」(哥林多後書 13:4) 也就是這經文說的，「有可信的話說：「我們若與基督同死，也必與他同活。」(提摩太後書 2:11) 「所以，你們該彼此勸慰，互相建立，正如你們素常所行的。」(帖撒羅尼迦前書 5:11)

6. 不要以惡報惡及三分法

       「弟兄們，我們勸你們敬重那在你們中間勞苦的人，就是在主裏面治理你們、勸戒你們的。又因他們所做的工，用愛心格外尊重他們。你們也要彼此和睦。我們又勸弟兄們，要警戒不守規矩的人，勉勵灰心的人，扶助軟弱的人，也要向眾人忍耐。你們要謹慎，無論是誰都不可以惡報惡；或是彼此相待，或是待眾人，常要追求良善。要常常喜樂，不住地禱告，凡事謝恩，因為這是神在基督耶穌裏向你們所定的旨意。不要消滅聖靈的感動，不要藐視先知的講論；但要凡事察驗，善美的要持守，各樣的惡事要禁戒不做。願賜平安的神親自使你們全然成聖。又願你們的靈與魂與身子得蒙保守，在我主耶穌基督降臨的時候，完全無可指摘。那召你們的本是信實的，他必成就這事。請弟兄們為我們禱告。與眾弟兄親嘴問安，務要聖潔。我指着主囑咐你們，要把這信念給眾弟兄聽。願我主耶穌基督的恩常與你們同在！」(帖撒羅尼迦前書 5:12-28)

        最開始基本上是在說，「那善於管理教會的長老，當以為配受加倍的敬奉；那勞苦傳道教導人的，更當如此。」(提摩太前書 5:17) 真的是要「又因他們所做的工，用愛心格外尊重他們。…」(帖撒羅尼迦前書 5:13)

        然後就說到了弟兄們做人的準則之一，不僅對弟兄們，也要對眾人，常要追求良善，「若是能行，總要盡力與眾人和睦。」(羅馬書 12:18) 說到了神在基督耶穌裏向你們所定的旨意為何，在這點上請自己看一下非常清楚的經文，然後說出來了自己的願望，「願賜平安的神親自使你們全然成聖。又願你們的靈與魂與身子得蒙保守，在我主耶穌基督降臨的時候，完全無可指摘。那召你們的本是信實的，他必成就這事。」(帖撒羅尼迦前書 5:23-24) 是的，我們能做的就是一心仰望祂，像保羅所做的，「向着標竿直跑，要得神在基督耶穌裏從上面召我來得的獎賞。」(腓立比書 3:14)

     最後是「請弟兄們為我們禱告。」(帖撒羅尼迦前書 5:25) 在這裏也可看到，非常屬靈的人也是需要別人代禱的。真的不要以為自己只是為人禱告的，而不需要人代禱，等到有一天發覺這是不對時，只能希望不至於太遲。要謙卑，我們不會比保羅更屬靈的。

       這裏的經文直說了三分法，就是人由靈魂體所構成，以「不把聖經的話打折扣」來看，三分法是對的。我不知為什麼有人會說到二分法，就是人由靈魂和體兩部份構成，這只能說這那些人的確是在把聖經的話打折扣。其實我們如果把新約和舊約一起看，就知道人死時是靈先離開，到魂離體時，人就死了，這也說明了三分法是對的。以前我們在「2089 耶穌基督的啓示和對的三分法 – 啓示錄 (1)」中的「3. 耶穌的顯現和三分法」，相當詳細的討論了為什麼三分法是對的，請去看那篇文章。

First, let us discuss how Paul sent Timothy to strengthen the faith of the believers in the Thessalonian church and also prayed for them. Second, it mentions Paul’s hope that the disciples would demonstrate God’s love. Third, it speaks of pleasing God and loving one another. Fourth, it addresses the transformation at the Lord Jesus’ return and the rapture of Christians. Fifth, it discusses the need for Christians to remain watchful and vigilant at all times. Finally, it addresses one of the principles for Christian conduct—not to repay evil with evil—and discusses the trichotomy, which references a previous article.

        Please note that this article is an expansion of the topicwise Bible study held on Sunday (6/7/26). Unless otherwise specified, verses refer to those in NASB95. If this article refers previous articles, they can all be found on our website, ‘https://a-christian-voice.com/’; click on ‘Understanding Spiritual Life’.

1. Paul sent Timothy to strengthen their faith and pray for them

“Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord. For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?”(1 Thessalonians 3:1-10)

        The church in Thessalonica had only recently been established. Paul was concerned that their faith was not yet firm enough, fearing they might be shaken by various trials and that Satan’s servants might tempt them. Unable to bear it any longer, he sent Timothy there to help them. Please note: we are not worthy to be directly attacked by Satan as Jesus was, but we are frequently attacked by his servants. You must understand that his servants do not walk around proclaiming, “I am a servant of Satan”—if that were the case, it would be far too simple. On the contrary, “…even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, …”(2 Corinthians 11:14-15) We must discern; do not assume that all supernatural events are the work of God. Although they cannot do whatever they please, as long as God permits it—as at the beginning of the Book of Job—they can also perform certain supernatural acts.

        When Timothy returned with the good news as described in the scripture, Paul said, “for now we really live, if you stand firm in the Lord.”(1 Thessalonians 3:8) So he was saying that the growth in the believers’ lives brought them to life. Paul therefore gave thanks to God, but in his view, their faith was still lacking and needed to be strengthened through face-to-face interaction. Isn’t this similar to what Paul said to the church in Rome? “For I long to see you so that I may impart some spiritual gift to you, that you may be established; that is, that I may be encouraged together with you while among you, each of us by the other’s faith, both yours and mine.”(Romans 1:11-12) At that time he said, “always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you.”(Romans 1:10) He did eventually arrive in Rome, but in chains; God did not fulfill his plans exactly as he had envisioned. Therefore, without God’s permission, he could not impart spiritual gifts to others. We see that Paul was a man who obeyed God; here he says, “as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?”(1 Thessalonians 3:10) He could only pray, and it was only after receiving God’s permission in prayer that he could proceed for such things.

        Just as the Scripture says, it is “…for you yourselves know that we have been destined for this (affliction).”(1 Thessalonians 3:3). These trials refer to the sufferings God permits, not those we bring upon ourselves. At such times, we must remember what Jesus said: “In the world you have tribulation, but take courage; I have overcome the world.”(John 16:33) The question is, do we really believe His words? He also said, “No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.”(1 Corinthians 10:13) When necessary, He intervenes directly, just as He did in the case of Job (see Job 38:1, 40:1-2). Another example from the Old Testament can be seen in the life of Abraham, and in the New Testament, the Lord Jesus Christ became incarnate to accomplish salvation. Finally, we must mention one point regarding trials: if someone claims to be a Christian yet experiences nothing but smooth sailing, they truly ought to reflect and ask themselves: could someone whom even Satan’s servants deem unworthy of attack really be a true Christian?

2. Paul hopes the disciples will manifest God’s love

“Now may our God and Father Himself and Jesus our Lord direct our way to you; and may the Lord cause you to increase and abound in love (G26, God’s love, noun) for one another, and for all people, just as we also do for you; so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”(1 Thessalonians 3:11-13)

        The love spoken of here is God’s love, which is indeed for all people, “For God so loved (G25, God’s love, verb) the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”(John 3:16) We must still believe; otherwise, we cannot receive this love. Here, Paul is writing to the church, hoping that their love will grow to such a degree “so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.”(1 Thessalonians 3:13) Doesn’t this echo the earlier mention of “may complete” in 1 Thessalonians 3:10y? If they were already holy, Paul would not have needed to tell them certain things face-to-face to make them complete.

3. Pleasing God and loving one another

“Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction (G3582, command) as to how you ought to walk and please God (just as you actually do walk), that you excel still more. For you know what commandments we gave you by the authority of the Lord Jesus. For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God; and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. For God has not called us for the purpose of impurity, but in sanctification. So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you. 

 Now as to the love of the brethren (G5360), you have no need for anyone to write to you, for you yourselves are taught by God to love (G25, God’s love) one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need.”(1 Thessalonians 4:1-12)

        The word “command” (G3582) appears only five times, but its meaning is clear, so I will not dwell on it further. As mentioned at the outset, they knew how to act in accordance with this command. The passage also clearly states God’s will, which includes not oppressing one’s brothers, conducting oneself properly, and working with one’s own hands so that one lacks nothing: “So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.”(1 Thessalonians 4:8) Yet people possess free will; even when they know the truth, they can still choose according to their own will. Was this not how Adam fell? Was Paul not also concerned that they might be shaken by various trials? That is why Paul says, “Do not quench the Spirit.”(1 Thessalonians 5:19)

        Here we should specifically mention that the hymn chosen today uses existing music to which new lyrics have been set. The lyrics may not be particularly well-written, but we selected it primarily to illustrate the principle of “behave properly.” Since this melody is a modern composition, it cannot be in the public domain, and there is no indication that they have the rights to use it. If this song disregards others’ intellectual property, how can it be considered “behave properly”? It has merely set a bad example to Gentiles as well as Christians that is not pleasing to God.

        Please note that the word “love of the brethren (G5360)” appears only six times, two of which are in this passage: “and in your godliness, brotherly kindness (G5360), and in your brotherly kindness (G5360), love (G26, God’s love).”(2 Peter 1:7) Therefore, loving one’s brothers is only the first step, as indicated by the use of the word “and.” The other two instances are: “Since you have in obedience to the truth purified your souls for a sincere love of the brethren (G5360), fervently love (G26, God’s love) one another from the heart.”(1 Peter 1:22) and “Be devoted to one another in brotherly love (G5360); give preference to one another in honor.”(Romans 12:10) Consider also the verse before it: “Let love (G26, God’s love) be without hypocrisy. Abhor what is evil; cling to what is good.”(Romans 12:9) Both passages teach that brotherly love must be grounded in God’s love; without God’s love, true brotherly love is impossible. The final instance is in Hebrews 13:1: 

Let love of the brethren (G5360) continue. The following verse reads, “Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.”(Hebrews 13:2) It does not explicitly state that it is based on God’s love; however, considering that “what God tells us through the Bible is consistent,” it becomes clear that this too is based on God’s love.       

4. The second coming of the Lord Jesus and the rapture of Christians

“But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.”(1 Thessalonians 4:13-18)

        Those who have fallen asleep refer to those who have died on earth; some of them are already in heaven, as the Scripture says, “After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands.”(Revelation 7:9) Note that at that time the throne was in heaven, so those people were already in heaven. “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.”(2 Corinthians 5:10) Since they are already in heaven, they have evidently already been judged at the judgment seat of Christ; otherwise, this would contradict what was stated above.

        Why is this? The judgment before the Great White Throne is indeed the judgment before Christ, but the judgment at the Great White Throne will occur at the time of Jesus’ return. For those who are already in heaven, this has not yet taken place; therefore, they will not be judged before the Great White Throne, as they have already been judged at the judgment seat of Christ. In other words, the judgment seat of Christ and the judgement before Great White Throne are distinct; this differs significantly from the views of some who mistakenly believe the two are the same.

        For others, “bring with Him” likely refers to what this passage states: “Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. And I saw the dead, the great and the small, standing before the throne, …”(Revelation 20:11-12). Only in this way is there consistency with the Scriptures, for when we view matters in light of ” what God tells us through the Bible is consistent,” we see that this indeed involves bringing those—including both non-Christians and Christians—out of the dead.

        Regarding the statement, “…the dead in Christ will rise first (1 Thessalonians 4:16), at that time they will be transformed, as the Scripture says, “Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. Behold, I tell you a mystery; we will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. For this perishable must put on the imperishable, and this mortal must put on immortality. But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory.””(1 Corinthians 15:50-54)

        “Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord.”(1 Thessalonians 4:17) Therefore, the Rapture is a biblical promise, “For this we say to you by the word of the Lord, …”(1 Thessalonians 4:15); yet it does not specify when it will occur. Since God deems it unnecessary for us to know, out of respect for God, we should refrain from making wild guesses. Especially since we know that there are some things God deliberately chooses not to reveal, as in: “When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.””(Revelation 10:4)

5. Christians must always be watchful and vigilant

“Now as to the times and the epochs, brethren, you have no need of anything to be written to you. For you yourselves know full well that the day of the Lord will come just like a thief in the night. While they are saying, “Peace and safety!” then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. But you, brethren, are not in darkness, that the day would overtake you like a thief; for you are all sons of light and sons of day. We are not of night nor of darkness; so then let us not sleep as others do, but let us be alert and sober. For those who sleep do their sleeping at night, and those who get drunk get drunk at night. But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we will live together with Him. Therefore encourage one another and build up one another, just as you also are doing.”(1 Thessalonians 5:1-11)

        The coming of the Lord’s day will be like a thief coming; this is consistent with what is said in 2 Peter 3:10 and Revelation 16:15. Therefore, no one knows when the Lord will return, and we must be watchful at all times. This does not mean we cannot sleep at all, but rather that we must remain spiritually alert, living a life of faith, hope, and love, and also “…put on the breastplate of faith and love, and as a helmet, the hope of salvation.”(1 Thessalonians 5:8) Remember, the return of Jesus is certain, just as a pregnant woman will give birth when the time comes; she cannot escape the pains of childbirth. However, the response of Christians is entirely different from that of non-Christians. For non-Christians, “There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken.”(Luke 21:25-26) But for Christians, “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near.”(Luke 21:28)

        Then, in different words, it says, “…God did not send the Son into the world to judge the world, but that the world might be saved through Him.”(John 3:17) Please look at the Scripture for yourself. As for the specific practice, it is what is described here: dying and living with Him. It is, “…we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life.”(Romans 6:4) That is, “For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.”(2 Corinthians 13:4) This is what the Scripture says: “It is a trustworthy statement: For if we died with Him, we will also live with Him.”(2 Timothy 2:11) “Therefore encourage one another and build up one another, just as you also are doing.”(1 Thessalonians 5:11)

6. Do not repay evil with evil, and the trichotomy

“But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work. Live in peace with one another. We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus. Do not quench the Spirit; do not despise prophetic utterances. But examine everything carefully; hold fast to that which is good; abstain from every form of evil. 

 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass. 

 Brethren, pray for us. Greet all the brethren with a holy kiss. I adjure you by the Lord to have this letter read to all the brethren. The grace of our Lord Jesus Christ be with you.”(1 Thessalonians 5:12-28)

        At the very beginning, it essentially says, “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching.”(1 Timothy 5:17) It truly calls for us to “…esteem them very highly in love because of their work. Live in peace with one another.”(1 Thessalonians 5:13)

        Then it addresses one of the principles for how brothers should conduct themselves—not only toward one another but toward everyone—always pursuing what is good: “If possible, so far as it depends on you, be at peace with all men.”(Romans 12:18) It speaks of what God’s will is for you in Christ Jesus; on this point, please look for yourself at the very clear Scripture, and then express his own desire: “Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. Faithful is He who calls you, and He also will bring it to pass.”(1 Thessalonians 5:23-24) Yes, all we can do is look to Him with all our hearts, just as Paul did: “I press on toward the goal for the prize of the upward call of God in Christ Jesus.”(Philippians 3:14) 

        Finally, Paul asked, “Brethren, pray for us.”(1 Thessalonians 5:25) Here we see that even very spiritual people need others to pray for them. Do not assume that you are merely someone who prays for others and do not need intercession yourself. When the day comes that you realize this is wrong, you can only hope it is not too late. Be humble; we are no more spiritual than Paul was.

        The passage here in 1 Thessalonians 5:23 directly addresses the trichotomy—that humans are composed of spirit, soul, and body. From the perspective of “not discounting the words of the Bible”, the trichotomy is correct. I do not understand why some people speak of the dichotomy—that is, that a person consists of only two parts, the spirit and soul together inseparable, and the body. This can only mean that those people are indeed compromising the Word of God. In fact, if we consider the New Testament and the Old Testament together, we see that when a person dies, the spirit departs first; when the soul leaves the body, the person dies. This also demonstrates that the trichotomy is correct. Previously, in “1089 Revelation of Jesus Christ and Right Trichotomy – Revelation (1),” under the section “3. The appearance of Jesus and the correct trichotomy,” we discussed in considerable detail why the trichotomy is correct. Please refer to that article.

    首先我们来谈谈帖撒罗尼迦前书为什么是保罗写的第一本书，看到了为什么认为加拉太书是写得更早是错误想法，引用了以前的文章。第二是说到他们问帖撒罗尼迦教会的安和相关话题。第三是称赞那里信徒的信望爱的生活。第四是讲到保罗在大争战中如何传福音给帖撒罗尼迦的人。第五是谈到一些保罗在基督里爱的态度和方式。第六提到了一个事实，就是门徒忍受了本地人的苦害。最后是他们希望一直能以门徒为荣耀和喜乐。                        

    请注意，这文章是基于周日(5/31/26)的专题查经加以扩展而来，经文除了特别注明外，是基于和合本。如果文章中引用过去的文章，都在我们的网站上，『 https://a-christian-voice.com/ 』，要按『对属灵生命的了解』。    

1. 帖撒罗尼迦前书是保罗写的第一本书        

    我们要强调的是，我们不知道每本书成书的确实时间，只能从新约中找一些资料，就如新约很清楚的说，这本书是保罗写的第一本书，至于有些其余的，我们必须尽可能猜测其次序和可能的原因，但要知道讯息比次序更重要，我们现在就要开始大致地看完一遍保罗书信所要传递的讯息。在这之前，我们就先从新约的话语来谈谈，为什么我们说帖撒罗尼迦前书是保罗写的第一本书。          

    我们首先复习一下，在马其顿的呼召后，保罗和西拉「…来到腓立比，就是马其顿这一方的头一个城，也是罗马的驻防城。我们在这城里住了几天。」(使徒行传 16:12) 接著是保罗第一次「…来到帖撒罗尼迦，在那里有犹太人的会堂。」(使徒行传 17:1) 「他们中间有些人听了劝，就附从保罗和西拉，并有许多虔敬的希腊人，尊贵的妇女也不少。」(使徒行传 17:4) 所以帖撒罗尼迦的教会是保罗建立的。          

    然后保罗因帖撒罗尼迦的扰乱，「弟兄们随即在夜间打发保罗和西拉往庇哩亚去。…」(使徒行传 17:10) 「当时弟兄们便打发保罗往海边去；西拉和提摩太仍住在庇哩亚。」(使徒行传 17:14) 所以这时提摩太是和他们在一起的。我们也看到保罗在这样宣教时是根本没有时间写书信的，直到「…保罗离了雅典，来到哥林多。」(使徒行传 18:1) 「保罗在那里住了一年零六个月，将神的道教训他们。」(使徒行传 18:11) 他那时才有机会写他的第一封书信，是在哥林多写给帖撒罗尼迦的教会的。      

    至于写信的大致时间，我们来看一看提摩太的动向就可以知道了。当保罗去雅典的时候，「…西拉和提摩太仍住在庇哩亚。送保罗的人带他到了雅典，既领了保罗的命，叫西拉和提摩太速速到他这里来，就回去了。」(使徒行传 17:14-16) 所以提摩太就来到了雅典，但「我们既不能再忍，就愿意独自等在雅典，打发我们的兄弟在基督福音上作神执事的提摩太前去坚固你们，并在你们所信的道上劝慰你们。」(帖撒罗尼迦前书 3:1-2) 然后是，「…提摩太刚才从你们(帖撒罗尼迦的教会)那里回来，将你们信心和爱心的好消息报给我们，又说你们常常记念我们，切切地想见我们，如同我们想见你们一样。」(帖撒罗尼迦前书 3:6) 我们再来看帖撒罗尼迦前书一开始的问安经文，「保罗、西拉、提摩太，写信给帖撒罗尼迦在父神和主耶稣基督里的教会： 愿恩惠、平安归与你们！」(帖撒罗尼迦前书 1:1) 提摩太在里面，所以是在这之后，保罗才写了帖撒罗尼迦前书。所以我们只知道大致的时间，因为新约没有说提摩太回来的确实时间，也可以看见，确实的时间不是这么重要，就像我们最开始所说的，讯息比较重要。          

    最后要谈的是有人以为加拉太书成书更早，他们最关键证据是说加拉太书完全没有提到耶路撒冷的大会(参使徒行传 15)，说是若保罗写信时大会已经召开，他必然会引用大会的决定来支持他的立场， 因此推论此信应写于大会之前。但读对圣经的人就会知道，他根本就知道大会的决定不是由圣灵而来的，怎么会引用大会的决定呢！关于这决定不是由圣灵而来，我们以前在「3182 雅各的看法, 非圣灵的错误决定, 及西拉和马可 – 徒(15)13-41」中的「2. 使徒和长老并全教会的错误决定」，讨论过这问题，基本上是因为圣灵的意思，绝对不会和耶稣所说的互相矛盾。        

    再从另外一个角度看，看看保罗一个作事的方法， 就是如果是对的，他一定会热心去行，这点我们可以从这经文看到，「又知道所赐给我的恩典，那称为教会柱石的雅各、矶法、约翰，就向我和巴拿巴用右手行相交之礼，叫我们往外邦人那里去，他们往受割礼的人那里去。只是愿意我们记念穷人，这也是我本来热心去行的。」(加拉太书 2:9-10) 保罗是在说，「…把耶路撒冷使徒和长老所定的条规交给门徒遵守。」(使徒行传 16:4) 他知道那只是条规而已，不是圣灵的意思，怎么会提到大会的决定呢！当然不会在加拉太书中提到，这反而证明了加拉太书是在耶路撒冷的大会后才写的。    

2. 问帖撒罗尼迦教会的安和相关话题          

    「保罗、西拉、提摩太，写信给帖撒罗尼迦在父神和主耶稣基督里的教会： 愿恩惠、平安归与你们！」(帖撒罗尼迦前书 1:1)        

    在保罗的第二次宣道中，「保罗和西拉经过暗妃坡里、亚波罗尼亚，来到帖撒罗尼迦，在那里有犹太人的会堂。」(使徒行传 17:1) 那时提摩太是和他们在一起的，经文很清楚的说，「当时弟兄们便打发保罗往海边去；西拉和提摩太仍住在庇哩亚。」(使徒行传 17:14) 所以是三个人一起问的安。「愿恩惠、平安归与你们」，常常是保罗的书信问安的用语，这里的恩惠、平安，指的是从父神和主耶稣基督而来的。这里也很清楚的明说，教会是在父神和主耶稣基督里的。我们看，即使像启示录说的老底嘉教会，是把耶稣关在门外，祂仍愿他们悔改，只要他们悔改，祂就会与他们一同坐席并作工 (参启示录 3:14-22)，因「他愿意万人得救，明白真道。」(提摩太前书 2:4) 神是有怜悯有恩典的神。          

3. 称赞信徒的信望爱的生活并为他们祷告          

    「我们为你们众人常常感谢神，祷告的时候提到你们。在神我们的父面前，不住地记念你们因信心所做的工夫，因爱心所受的劳苦，因盼望我们主耶稣基督所存的忍耐。被神所爱的弟兄啊，我知道你们是蒙拣选的，因为我们的福音传到你们那里，不独在乎言语，也在乎权能和圣灵，并充足的信心(G4136, full assurance)。正如你们知道我们在你们那里，为你们的缘故是怎样为人。并且你们在大难之中蒙了圣灵所赐的喜乐，领受真道，就效法(G3492, followers)我们，也效法了主，甚至你们作了马其顿和亚该亚所有信主之人的榜样。因为主的道从你们那里已经传扬出来，你们向神的信心不但在马其顿和亚该亚，就是在各处，也都传开了，所以不用我们说甚么话。因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向神，要服事那又真又活的神，等候他儿子从天降临，就是他从死里复活的、那位救我们脱离将来忿怒的耶稣。」(帖撒罗尼迦前书 1:2-10)        

    我们看到信心是要花工夫的，爱心会使人劳苦的，而盼望的事情还没有发生时，非要忍耐著等待不可。保罗说，「 如今常存的有信，有望，有爱；这三样，其中最大的是爱。」(哥林多前书 13:13) 基督徒是要过一个信望爱的生活，这里很清楚的说到撒罗尼迦的教会是这样过的。        

    他知道他们是蒙拣选的，原因说得很清楚，我们也看到了传福音是要在权能和圣灵里面，并充足的信心(G4136, full assurance)。但这字G4136不能翻译成充足的信心，因为看它只出现的四次就知道了。我们先来看以下的经文：「我们愿你们各人都显出这样的殷勤，使你们有满足的(G4136)指望(G1680, hope)，一直到底。」(希伯来书 6:11) 所以这里应该是指，「神的应许不论有多少，在基督都是是的，所以借著他也都是实在的，叫神因我们得荣耀。」(哥林多后书 1:20) 再看其他两处，第一个是，「并我们心中天良的亏欠已经洒去，身体用清水洗净了，就当存著诚心和充足的(G4136)信心(G4192)来到神面前。」(希伯来书 10:22) 这里虽然和信心一同提， 但这字很显然的不能翻译成充足的信心。最后一个是这经文，「要叫他们的心得安慰，因爱心互相联络，以至丰丰足足在悟性(G4907, understanding)中有充足的信心(G4136)，使他们真知神的奥秘就是基督。」(歌罗西书 2:2) 这是提到了悟性，不能翻译成充足的信心。    

    从人的角度看，他的为人是无可指责的，是因为他本来如此，不是特别为了他们的缘故，但也的确是为他们的缘故，做他们的榜样，让他们知道的确是可以这样做。我们看到，他们即使在大难之中，也可蒙圣灵所赐的喜乐，领受真道，这也是保罗说的，「要常常喜乐，不住地祷告，凡事谢恩，因为这是神在基督耶稣里向你们所定的旨意。不要消灭圣灵的感动，不要藐视先知的讲论。」(帖撒罗尼迦前书 5:16-20) 有人可能会说，我不会消灭圣灵的感动的。真是这样的吗？尤其是当圣灵常常借著别人的话告诉我们的时候，没有一个能听的耳是会消灭圣灵的感动的。难道在启示录的对所有的七个教会都说，要有一个能听的耳，是偶然的吗？耶稣有生命，但那时的犹太人没有一个能听的耳，还是把耶稣钉在十字架上了。即使如此，我们今日还是要模成耶稣的形像 (参罗马书 8:29)，没有一个能听的耳，怎么可能模成耶稣的形像呢？          

    最后经文解释了他们的信仰生活是如何在马其顿和亚该亚及各处传开了，是那些人自己报明了撒罗尼迦教会的以身作则，以身作则才是大使命中的，「…使万民作我的门徒…」(马太福音 28:19) 的最好的方法。请注意，效法这词在中文可能只是指出外表的效法，不一定是内在的，这里汇编的原文用的是追随这字，所以这里不是说要效法保罗这个人，而是要他们像他追随主一样的去追随主。      

4. 保罗在大争战中如何传福音给帖撒罗尼迦的人      

    「弟兄们，你们自己原晓得我们进到你们那里并不是徒然的。我们从前在腓立比被害受辱，这是你们知道的。然而还是靠我们的神放开胆量，在大争战中把神的福音传给你们。我们的劝勉，不是出于错误，不是出于污秽，也不是用诡诈。但神既然验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。因为我们从来没有用过谄媚的话，这是你们知道的；也没有藏著贪心，这是神可以作见证的。」(帖撒罗尼迦前书 2:1-5)          

    首先提到了保罗去帖撒罗尼迦是神安排的，神不是用马其顿的呼召介入去带领他吗？(参使徒行传 16:6-10) 他虽被赶到帖撒罗尼迦，但这成就了神的心意，神就不介入了。我们看到去帖撒罗尼迦的确不是徒然的，他在那里建立了教会。这里说的他在腓立比的受辱，是因为被巫鬼所附的使女这事 (参使徒行传 16:16-24)，也看到了他在大争战中传福音给帖撒罗尼迦的人。特别说到了「…不是要讨人喜欢，乃是要讨那察验我们心的神喜欢。」(帖撒罗尼迦前书 2:4) 「…这是神可以作见证的。」(帖撒罗尼迦前书 2:5) 这不就是「彼得、约翰说：「听从你们，不听从神，这在神面前合理不合理，你们自己酌量吧！」(使徒行传 4:19)    

5. 保罗在基督里爱的态度和方式          

    「我们作基督的使徒，虽然可以叫人尊重，却没有向你们或向别人求荣耀，只在你们中间存心温柔，如同母亲乳养自己的孩子。我们既是这样爱你们，不但愿意将神的福音给你们，连自己的性命也愿意给你们，因你们是我们所疼爱的。弟兄们，你们记念我们的辛苦劳碌，昼夜做工，传神的福音给你们，免得叫你们一人受累。我们向你们信主的人，是何等圣洁、公义，无可指摘，有你们作见证，也有神作见证。你们也晓得我们怎样劝勉你们，安慰你们，嘱咐你们各人，好像父亲待自己的儿女一样，要叫你们行事对得起那召你们进他国、得他荣耀的神。」(帖撒罗尼迦前书 2:6-12)          

    保罗不是求他自己的荣耀，他「…知道在我里头，就是我肉体之中，没有良善。因为立志为善由得我，只是行出来由不得我。」(罗马书 7:18) 也知道，「如今，那些在基督耶稣里的就不定罪了。因为赐生命圣灵的律在基督耶稣里释放了我，使我脱离罪和死的律了。」(罗马书 8:1-2) 他在基督里永远是用爱的态度，他即使是说到迫害他的以色列人也是在说，「为我弟兄、我骨肉之亲，就是自己被咒诅，与基督分离，我也愿意。」(罗马书 9:3)         

    他的方式是犹如父母般的，「…辛苦劳碌，昼夜做工，传神的福音给你们，免得叫你们一人受累。」(帖撒罗尼迦前书 2:9) 他是制造帐棚的 (参使徒行传 18:2-3)，能够的时候，主要是用制造帐棚来养活自己。他作为父亲更说，「要叫你们行事对得起那召你们进他国、得他荣耀的神。」(帖撒罗尼迦前书 2:12)        

    他的行为是，「我们向你们信主的人，是何等圣洁、公义，无可指摘，有你们作见证，也有神作见证。」（帖撒罗尼迦前书 2:10) 不过这是从人的角度来看，犹如在约伯记说，「乌斯地有一个人，名叫约伯。那人完全(perfect, H8535)正直(upright, H3477)，敬畏神，远离恶事。」(约伯记 1:1) 这是从人的角度看，要不就不会有约伯的悔改，说是「我从前风闻有你，现在亲眼看见你。因此我厌恶自己，在尘土和炉灰中懊悔。」(约伯记 42:5-6) 如果从神的角度来看，保罗如果是这样，他就不需要在年老时还说，「弟兄们，我不是以为自己已经得著了，我只有一件事，就是忘记背后，努力面前的，向著标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。」(腓立比书 3:13-14)    

6. 门徒忍受了本地人的苦害          

    「为此，我们也不住地感谢神，因你们听见我们所传神的道，就领受了；不以为是人的道，乃以为是神的道。这道实在是神的，并且运行在你们信主的人心中。弟兄们，你们曾效法犹太中在基督耶稣里神的各教会，因为你们也受了本地人的苦害，像他们受了犹太人的苦害一样。这犹太人杀了主耶稣和先知，又把我们赶出去；他们不得神的喜悦，且与众人为敌；不许我们传道给外邦人，使外邦人得救，常常充满自己的罪恶。神的忿怒临在他们身上已经到了极处。」(帖撒罗尼迦前书 2:13-16)        

    帖撒罗尼迦的教会接受了保罗所讲的，知道是神的道而信主，他们受了本地人的苦害， 犹如犹太人逼迫各地的教会一样。经文明说了神的忿怒临在犹太人身上已经到了极处的原因，就请自己看一下经文。    

7. 他们希望一直能以门徒为荣耀和喜乐        

    「弟兄们，我们暂时与你们离别，是面目离别，心里却不离别；我们极力地想法子，很愿意见你们的面，所以我们有意到你们那里。我保罗有一两次要去，只是撒但阻挡了我们。我们的盼望和喜乐并所夸的冠冕是甚么呢？岂不是我们主耶稣来的时候，你们在他面前站立得住吗？因为你们就是我们的荣耀，我们的喜乐。」(帖撒罗尼迦前书 2:17-20)          

    他说到他们只是暂时和他们面别心不别，对保罗来说，撒但在属灵的争战中赢了一两次，虽然他知道，一般来说，「要穿戴神所赐的全副军装，就能抵挡魔鬼的诡计。」(以弗所书 6:11) 但「…我们并不是与属血气的争战，乃是与那些执政的、掌权的、管辖这幽暗世界的，以及天空属灵气的恶魔争战。」(以弗所书 6:12) 我们虽然不值得被撒但直接攻击，但被牠的差役攻击是常有的事，「…因为连撒但也装作光明的天使。所以，他的差役若装作仁义的差役，也不算希奇。…」(哥林多后书 11:14-15) 要分辩。我们也因此看到了，为什么「务要谨守、警醒，因为你们的仇敌魔鬼(撒但)，如同吼叫的狮子，遍地游行，寻找可吞吃的人。」(彼得前书 5:8)         

    撒但并不是每次都会失败的，牠和牠的差役常用世界诱惑人，一个新约的例子就是底马，他本是保罗的同工 (参腓利门书 1:24)，「因为底马贪爱现今的世界，就离弃我往帖撒罗尼迦去了。…」(提摩太后书 4:10) 基督徒是「不要效法这个世界，只要心意更新而变化，叫你们察验何为神的善良、纯全、可喜悦的旨意。」(罗马书 12:2) 所以基督徒是要从这世界出来，底马是最后堕落了。      

    我们是「…要用坚固的信心抵挡他(撒但)，因为知道你们在世上的众弟兄也是经历这样的苦难。」(彼得前书 5:9) 但要记得耶稣说的，「…在世上你们有苦难，但你们可以放心，我已经胜了世界。」(约翰福音 16:33) 且「 你们所遇见的试探，无非是人所能受的。神是信实的，必不叫你们受试探过于所能受的。在受试探的时候，总要给你们开一条出路，叫你们能忍受得住。」(哥林多前书 10:13)