01.faith 总

启14：12，圣徒的忍耐就在此，他们是守上帝诫命和耶稣真道的。Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

上帝用真理来聚集他的子民，这里有唯一的旗帜，不是教派、组织、机构或任何人的称号，而是“上帝诫命和耶稣真道”——深入领会并忍耐持守其中的核心真理，是这个时代的基督徒不可丝毫偏离的唯一目标与正确路线。各种莫名其妙的反对、种种鱼目混珠的谬论、时常纠缠不休的传言、或者明枪暗箭的逼迫，都是针对这面属灵的旗帜。背离这个中心，“各人任意而行”（士21：25），必然出现混乱、分裂、纷争、不和的局面，所有表面的维持礼拜、讲道也会日渐缺乏敬虔的力量和活泼的感化。教会以真理的旗帜为中心，才能实现真正的聚集、团结和真实的进步和预备。

从心里遵守“上帝诫命”，和怎么理解“私欲”密切相关；什么是“耶稣真道”，和如何认识“耶稣的人性”密不可分；这两部分内容，归根结底，又紧密相连，如同一个硬币的正反面。所以，应该看出，究竟发生了什么、为什么发生这些、接下来又会怎样。闲杂人看的是热闹、说的是闲话，但“以萨迦支派有二百族长，都通达时务，知道以色列人所当行的，他们族弟兄都听从他们的命令。”（代上12：32）

“耶稣真道”，the faith of Jesus，是指“我们对耶稣的信心”、或者“耶稣本人那样的信心”吗？不能停留在这么简单或肤浅的理解上，因为将faith解释为“信心”很容易让人们只是理解为“相信”、“信任”、“信赖”这种层面的意思，而圣经里faith一词准确的含义至关重要。

Believe，相信，认定某人（或事物）的存在to feel certain that sb/sth exists，认为真实to feel certain that sth is true or that sb is telling you the truth。比如，我不相信你的话！I don’t believe you!人们一度认为地球是平的。People used to believe (that) the earth was flat.

相信，含认为、以为之义，感觉什么可以肯定、感到什么是确实的，是一种主观认定。小孩子往往都很相信父母的话。

从世界万物的奇妙，我们可以相信创物主上帝的存在。罗1：20，“自从造天地以来，上帝的永能和神性是明明可知的，虽是眼不能见，但藉着所造之物就可以晓得，叫人无可推诿。”雅2：19，“你信上帝只有一位，你信的不错；鬼魔也信，却是战惊。虚浮的人哪，你愿意知道没有行为的信心是死的吗？”Thou believest that there is one God; thou doest well: the devils also believe, and tremble.But wilt thou know, O vain man, that faith without works is dead?

这里说，相信（believe）上帝是存在的，这没有错，但仅仅如此是不够的，魔鬼也相信上帝的存在，“没有行为的信心faith without works”是死的，或者说，“faith”的含义不能只停留在“相信believe”这个层面。

Trust，相信、信任，the belief that sb/sth is good, sincere, honest, etc. and will not try to harm or trick you，相信某人或事是好的、诚实、真心的，不会伤害或欺骗你。在相信belief的基础上，产生一种信任trust，含义进了一步，带着一种价值取向。比如，It has taken years to earn their trust. 花了好多年才赢得他们的信任。He was appointed to a position of trust (= a job involving a lot of responsibility, because people trust him). 他被委以重任。

信赖，因为信任而依赖、依靠、指望，意义又进了一步，从认知到行为。Rely on，to need or depend on sb/sth 依赖、依靠。As babies, we rely entirely on others for food. 在婴儿时期，我们完全依赖别人喂食。He was the sort of person you could depend on. 他是你可以信赖的人。He can’t be relied on to tell the truth. 不能指望他说真话。If you put your trust in me, I will not let you down. 你要是信赖我，我就不会让你失望。

很多人相信上帝的存在，也信任他是良善、信实的一位，绝不会伤害或欺骗人，但似乎很少人真正信赖上帝、把自己的人生交托他的旨意和引导，像小孩子单纯地相信父母的话、信任父母的爱，并完全信赖父母、也离不开父母那样。但愿我们信上帝，就完全相信他的话语，全然信任他的品格，全心信赖他、指望他，他不会让我们失望！

以KJV英文圣经《罗马书》为例，用到believe或trust一词的经文如下：

Rom_3:3  For what if some did not believe? shall their unbelief make the faith of God without effect?即便有不信的，这有何妨呢？难道他们的不信（believe），就废掉上帝的信（the faith of God）吗？

Rom_3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:就是上帝的义，因信耶稣基督（faith of Jesus Christ）加给一切相信（believe）的人，并没有分别。

Rom_4:11  And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:并且他受了割礼的记号，作他未受割礼的时候因信称义（the righteousness of the faith）的印证，叫他作一切未受割礼而信（believe）之人的父，使他们也算为义；

Rom_4:24  But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;也是为我们将来得算为义之人写的，就是我们这信（believe on）上帝使我们的主耶稣从死里复活的人。

Rom_6:8  Now if we be dead with Christ, we believe that we shall also live with him:我们若是与基督同死，就信（believe）必与他同活。

Rom_10:9  That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.你若口里认耶稣为主，心里信（believe）上帝叫他从死里复活，就必得救。

Rom_10:14  How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?然而，人未曾信（believe in）他，怎能求他呢？未曾听见他，怎能信（believe in）他呢？没有传道的，怎能听见呢？

Rom_15:31  That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;叫我脱离在犹太不顺从（not believe）的人；也叫我为耶路撒冷所办的捐项可蒙圣徒悦纳，

Rom_15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.又有以赛亚说：将来有耶西的根，就是那兴起来要治理外邦的，外邦人要仰望（trust in）他。

Rom_15:24  Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.盼望（trust）从你们那里经过，得见你们，先与你们彼此交往，心里稍微满足，然后蒙你们送行。———

在以上经文当中，用到believe或trust的地方，就是这两个词基本的含义；但这里“因信称义”表达成了the righteousness of the faith，而且the faith说成是the faith of God或faith of Jesus Christ，同《启示录》14章12节。在用到faith的地方，并不能换成believe或trust（的名词）。

Faith一词的意义，第一，信任、相信、信心，trust in sb’s ability or knowledge; trust that sb/sth will do what has been promised 信心，信任某人的能力、知识，相信他会做所应许的。比如，We’ve lost faith in the government’s promises. 我们不再相信政府的承诺。Her friend’s kindness has restored her faith in human nature. 朋友的善意使她恢复了对人性的信心。第二，strong religious belief 宗教信仰。比如，Faith is stronger than reason. 信仰比理智更有力。Faith，信仰，包含了believe和trust的意义，但更进了一步，因为你可以信任某个人，但你只能信仰真神，你可以对人守信用，但你更要对真神忠心。然而，“信仰”，仍是一个宽泛的含义，因为有很多不同的信仰。比如，The children are learning to understand people of different faiths. 孩子们在学着理解不同宗教信仰的人。第三，a particular religion （某一）宗教，the Christian faith基督教。

显然，在圣经里，faith一词主要的意义是指特定的宗教信仰，所以表达成the faith of God或the faith of Jesus。看KJV英文圣经，faith一词最多出现在《罗马书》（39处）、其次是《希伯来书》（32处）、然后是《加拉太书》（22处），中文圣经翻译成“真道”、“信”、“信德”、“信心”等。要明白《启示录》14章12节所说the faith of Jesus，关于耶稣的特定宗教信仰，究竟包含怎样的意义，我们需要查考《罗马书》，《加拉太书》可以看成《罗马书》的缩本与补充说明。 ——————————————————————————————————————————————————————

1 耶稣基督的仆人保罗，奉召为使徒，特派传上帝的福音。

　 Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

2 这福音是上帝从前藉众先知在圣经上所应许的，

　 Which he had promised afore by his prophets in the holy scriptures,)  

3 论到他儿子我主耶稣基督。按肉体说，是从大卫后裔生的；

　 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;  

4 按圣善的灵说，因从死里复活，以大能显明是上帝的儿子。

　 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:  

5 我们从他受了恩惠并使徒的职分，在万国之中叫人为他的名信服真道；

　 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:  

第一章第1节开宗明义“上帝的福音the gospel of God”，3-4节说明上帝的福音有关“耶稣基督Jesus Christ”，第5节回应说“信服真道obedience to the faith”，这里第一次出现faith一词，并且前面加了定冠词“这the”，那么，the faith，正是上文“上帝的福音”，其内容同样有关耶稣基督。罗1：1“the gospel of God”、罗1：5“the faith”、罗3：3“the faith of God”、3：22“faith of Jesus Christ”，以及启14：12“the faith of Jesus”，都是同义、平行的表达。

罗1：5“信服真道obedience to the faith”，启14：12“守耶稣真道keep the faith of Jesus”，表达相同，“守keep”就是“相信、顺服到底”。faith不是指信心本身，而是指信服的内容或者福音的含义——就在罗1：3-4的表达当中，1：3-4是《罗马书》的主旨，启14：12的相关答案就在这里！

3 论到他儿子我主耶稣基督。按肉体说，是从大卫后裔生的；

　 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;  

4 按圣善的灵说，因从死里复活，以大能显明是上帝的儿子。

　 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:  

这里说：耶稣基督，取了“肉身flesh”，成为大卫的后裔，但经过“从死里复活the resurrection from the dead”，有着“圣善的灵the spirit of holiness”，称为带着能力的上帝之子。这是在描述耶稣基督“道成肉身”：

约1：14，道成了肉身，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。And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

这两处经文，表达相似，要点对应。需要进一步深入理解：

关于道成肉身，是什么样的肉身？神人结合的时候面临什么样的人性？神人结合产生了什么样的果效？耶稣的道成肉身又如何成为福音的根源或我们因信称义的说明？这里，我们必须十分强调只能“将属灵的话解释属灵的事”（林前2：13）。

（1）While Adam was created sinless, in the likeness of God, Seth, like Cain, inherited the fallen nature of his parents遗传了他父母堕落的本性。

亚当原是照着上帝的形象而造，是没有罪的；而塞特则象该隐一样，承受了他父母堕落之后的性质。

（2）Yet he was a son of Adam like sinful Cain, and inherited from the nature of Adam no more natural goodness than did Cain. He was born in sin;

然而他终究象犯罪的该隐一样，是亚当的儿子，而且从亚当的性格中，并没有继承较比该隐更善良的本性。他原是在罪中生养的，

（3）Adam disobeyed, and entailed sin upon his posterity. But God gave His only begotten Son for the redemption of the race. Christ took on Him the nature of man, and passed over the ground where Adam fell, to be tested and tried as all human beings are tested and tried.

亚当不顺从，把罪恶遗传给了后代。上帝却为救赎人类舍了祂的儿子。基督取了人的本性，经过亚当曾跌倒的境地，受了试验和考验，与所有的人一样。

（4）It would have been an almost infinite humiliation for the Son of God to take man’s nature人的本性, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin四千年来被罪削弱了的人类之人性. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.

上帝的儿子即使取了亚当在伊甸园尚未犯罪的人性，已是无限的屈辱。何况耶稣所接受的竟是经过四千年犯罪堕落之后的人性。像亚当的每个儿女一样，耶稣承受了普遍的遗传规律所造成的后果。这种后果可在他属世祖先的历史中窥见一斑。他带着这种遗传，来分担我们的忧患和试探，给我们留下一个无罪生活的榜样。

（5）The example He has left must be followed. He took upon His sinless nature our sinful nature我们有罪的本性, that He might know how to succor those that are tempted.

要效法祂所留下的榜样。祂曾在无罪的本性上披上我们有罪的性情，以便知道怎样搭救受试探的人。

（6）Clad in the vestments of humanity, the Son of God came down to the level of those He wished to save. In Him was no guile or sinfulness; He was ever pure and undefiled; yet He took upon Him our sinful nature. Clothing His divinity with humanity that He might associate with fallen humanity,

上帝的儿子披上人性，降格到祂想要拯救之人的水平。在祂里面没有诡诈或罪恶；祂是纯洁无瑕的；但祂披上了我们有罪的本性。用人性披覆了神性，以便与堕落的人类交往。

（7）the divine Son of God, who had, with unprecedented self-denial, and love for the creatures formed in his image, come from Heaven and assumed their fallen nature承担了他们堕落的本性,

上帝的圣子对按照自己的形像所造的生灵表现出空前的克己和仁爱，从天而来，取了人类堕落的本性。

（8）Jesus took upon Himself man’s nature, that He might leave a pattern for humanity, complete, perfect完全的、完美的人性的榜样. He proposes to make us like Himself, true in every purpose, feeling, and thought—true in heart, soul, and life. This is Christianity.Our fallen nature must be purified, ennobled, consecrated by obedience to the truth.

耶稣亲自取了人类的本性，以便为人留下一个完美的榜样。祂想使我们象祂自己，保持每一目的、感情和思想的真诚，保持心灵和生命的真诚。这就是基督教。我们堕落的本性必须藉着顺从真理而被净化、提高、成圣。

（9）God said in the beginning, “Let us make man in our image, after our likeness,” but sin has almost obliterated the moral image of God in humanity人性中上帝的道德形象. …. Through Christ we may possess the spirit of love and obedience to the commands of God. Through His merits it may be restored in our fallen natures; and when the judgment shall sit and the books be opened, we may be the recipients of God’s approval.

上帝在太初说：“我们要照着我们的形像、按着我们的样式造人”（创1：26）。但罪恶几乎完全抹去了人身上的上帝道德形象。……我们借着耶稣基督可以获得热爱和顺从上帝诫命的精神。靠着祂的功劳，使这种精神恢复在我们堕落的本性之中。当审判开始，案卷展开的时候，我们可以得到上帝的悦纳。

（10）Christ did in reality unite the offending nature of man人悖逆的本性 with His own sinless nature, because by this act of condescension, He would be enabled to pour out His blood in behalf of the fallen race.

基督确实以祂自己无罪的本性与人类讨厌的本性结合了，因为藉着这个屈尊的举动，祂就能够为堕落的人类倾出祂的血。

（11）Think of Christ’s humiliation. He took upon himself fallen, suffering human nature, degraded and defiled by sin. He took our sorrows, bearing our grief and shame. He endured all the temptations wherewith man is beset. He united humanity with divinity: a divine spirit dwelt in a temple of flesh. He united himself with the temple. “The Word was made flesh, and dwelt among us,” because by so doing he could associate with the sinful, sorrowing sons and daughters of Adam.

思想基督的谦卑。他亲自取了堕落的，受苦的，因罪退化的和被玷污的人性。他担当了我们的忧患，忍受我们的悲伤和羞辱。他经受了困扰人类的一切诱惑。他用神性联合人性：神圣的灵住在肉身的殿中。他亲自和这殿联合。“道成了肉身，住在我们中间，”因为如此行他才能和亚当有罪的、忧患的儿女联系。【直译】

（12）Parents have a more serious charge than they imagine. The inheritance of children is that of sin. Sin has separated them from God. Jesus gave His life that He might unite the broken links to God. As related to the first Adam, men receive from him nothing but guilt and the sentence of death. But Christ steps in and passes over the ground where Adam fell, enduring every test in man’s behalf. He redeems Adam’s disgraceful failure and fall by coming forth from the trial untarnished. This places man on vantage ground with God. It places him where through accepting Christ as His Saviour, he becomes a partaker of the divine nature分享神圣的本性. Thus he becomes connected with God and Christ. Christ’s perfect example and the grace of God are given him to enable him to train his sons and daughters to be sons and daughters of God.

父母们所负的责任，比他们所想象的更加严肃。儿女所继承的是罪恶。罪使他们与上帝隔绝。耶稣牺牲了自己的性命，把人与神之间的断链联接起来。人类既从始祖亚当而来，就传承了罪恶和死亡的判决。但是基督挺身而出，跨过亚当堕落之处，为人类忍受了一切试炼。祂经过试炼而未受沾染，从而挽回了亚当羞辱的失败和堕落。祂使人类在上帝面前处于有利的地位，可以藉着接受基督为个人的救主，而与上帝的性情有份。这样，他就与上帝和基督联系在一起了。基督的完全榜样和上帝的恩典能使人训练自己的儿女成为上帝的儿女。

（13）The souls that turn to Him for refuge, Jesus lifts above the accusing and the strife of tongues. No man or evil angel can impeach these souls. Christ unites them to His own divine-human nature. They stand beside the great Sin Bearer, in the light proceeding from the throne of God.

那些以耶稣为避难所的人，祂必使他们“免受口舌的争闹”和控告（见诗31:20）。没有任何人或恶天使能指摘这些人。基督把他们与祂自己兼有的神人二性联合起来。他们得以站在那背负罪孽的主旁边，并站在那从上帝宝座所发出的荣光之中。

归纳以上段落，亚当犯罪堕落之后，在显著的遗传法则the great law of heredity作用下，塞特也遗传了他父母堕落的本性inherited the fallen nature of his parents，是在罪里生的was born in sin。亚当让后代都承担了罪entailed sin upon his posterity，人类从亚当所接受的只不过罪和死的判决 guilt and the sentence of death。堕落的本性代代相传，被几千年的罪不断削弱。儿女从父母所继承的是罪inheritance of children is that of sin。

耶稣成为肉身flesh时，他所取的、或所接受的、所承担的人性humanity，man’s nature，就是这样的“堕落的本性fallen nature”——或者说，“有罪的本性sinful nature”，“悖逆的本性offending nature”，“堕落的，受苦的，因罪退化的和被玷污的人性fallen, suffering human nature, degraded and defiled by sin”。

耶稣成为肉身、取了人性，是神人联合，用神性divinity来联合人性humanity，以无罪的本性sinless nature来承担有罪的本性sinful nature，神圣的灵住在肉身的殿中a divine spirit dwelt in a temple of flesh。这种联合的结果和目的，正是成就无罪生活的榜样example of a sinless life，完全和完美的人性的模范a pattern for humanity, complete, perfect，一种神人结合的本性divine-human nature，是毫无罪恶no guile or sinfulness和纯洁无暇pure and undefiled的。

这是我们必须效法follow的榜样，我们堕落的本性必须藉着顺从真理而被净化、提高、成圣Our fallen nature must be purified, ennobled, consecrated by obedience to the truth，我们能分享他神圣的本性a partaker of the divine nature，恢复人性中上帝的道德形象the moral image of God in humanity，拥有爱和顺从上帝诫命的灵 the spirit of love and obedience to the commands of God，在每一意愿、感情和思想上in every purpose, feeling, and thought，在心、灵和生活上in heart, soul, and life都真实像他！

这就是基督教信仰This is Christianity——the faith of Jesus——“耶稣真道”（启14：12）！继续学习：

（14）In Christ, divinity and humanity were combined. Divinity was not degraded to humanity; divinity held its place, but humanity by being united to divinity withstood the fiercest test of temptation in the wilderness.

在基督身上，神性与人性是结合在一起的。没有把神性降格到人性；神性有它自己的地位，但是人性与神性联合起来，在旷野对付最猛烈的试探。

（15）Through being partakers of the divine nature we may stand pure and holy and undefiled. The Godhead was not made human, and the human was not deified 没有把神变成了人，也没有把人奉为了神by the blending together of the two natures. Christ did not possess the same sinful, corrupt, fallen disloyalty we possess, for then He could not be a perfect offering.

藉着与上帝的性情有分，我们可以保持纯净圣洁无玷污。两种本性结合在一起没有使神性变成人性，也没有把人性神化。基督并不具有我们所具有的同样有罪、败坏、堕落的不忠不信，因为那样祂就无法成为完全的祭物了。

（16）Never, in any way, leave the slightest impression upon human minds that a taint of, or inclination to corruption rested upon Christ, or that He in any way yielded to corruption. ….The exact time when humanity blended with divinity, it is not necessary for us to know. We are to keep our feet on the rock, Christ Jesus, as God revealed in humanity.

绝不要给人以任何印象，觉得基督有败坏的倾向或痕迹。……我们不必了解基督神性与人性结合的确切时间。我们只要坚立在磐石基督耶稣上。祂是上帝在人性中的显现。

（17）As the believer’s example, his sinless humanity supplicated support and strength from his Heavenly Father, as he was about to commence his public labors as the Messiah. Jesus poured out his soul in earnest prayer.

作为信徒的榜样，祂无罪的人性恳求从祂的天父得到扶持和力量，因为祂即将开始作为弥赛亚进行公开服务。耶稣在恳切的祈祷中倾心吐意。

（18）We should have no misgivings in regard to the perfect sinlessness of the human nature of Christ. Our faith must be an intelligent faith, looking unto Jesus in perfect confidence, in full and entire faith in the atoning Sacrifice. This is essential that the soul may not be enshrouded in darkness. This holy Substitute is able to save to the uttermost; for He presented to the wondering universe perfect and complete humility in His human character, and perfect obedience to all the requirements of God. Divine power is placed upon man, that he may become a partaker of the divine nature, having escaped the corruption that is in the world through lust. This is why repenting, believing man can be made the righteousness of God in Christ.

我们对于基督人性的完全无罪，不应有任何疑虑。我们的信心必须是一种理智的信，要以完全的信心仰望耶稣，充分信靠那赎罪的牺牲。这样，我们的心灵就不会被黑暗所包围。这位神圣的替身能拯救我们到底，因为祂向惊讶的宇宙展现了祂人性品格中完美的谦卑，以及祂完全顺服上帝的一切要求。上帝的能力加给人，使人可以变得与上帝的性情有分，脱离世上从情欲来的败坏。这就是悔改相信的人能在基督里成为上帝的义的原因。

（19）Though He had no taint of sin upon His character, yet He condescended to connect our fallen human nature with His divinity. By thus taking humanity, He honored humanity给人性以尊荣. Having taken our fallen nature, He showed what it might become, by accepting the ample provision He has made for it, and by becoming partaker of the divine nature.

虽然祂品格上没有任何罪污，祂却屈尊把祂的神性和我们堕落的人性联系起来。祂因取了人性而尊重了人性。祂既取了我们堕落的人性，就是要证明我们人性藉着遵循祂为我们所做的充分准备，藉以与上帝的性情有份而能达到的状况。

（20）When Adam and Eve were placed in the garden of Eden, they were innocent and sinless, in perfect harmony with God. Enmity had no natural existence in their hearts. But when they transgressed, their nature was no longer sinless. They became evil; for they had placed themselves on the side of the fallen foe, doing the very things that God specified they should not do. Had there been no interference on the part of God, man would have formed a firm alliance with Satan against heaven. But when the words were spoken, “I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel,” Satan knew that although he had succeeded in making human beings sin, although he had led them to believe his lie, and to question God, although he had succeeded in depraving human nature, some arrangement had been made whereby the beings who had fallen would be placed on vantage ground, their nature renewed in godliness. He saw that his action in tempting them would react upon himself, and that he would be placed where he could not become conqueror.

当亚当与夏娃被安置在伊甸园时，他们是纯洁无罪，与上帝完全和谐的。敌意并没有在他们心中自然存在。但他们犯罪以后，他们的本性不再无罪。他们变得邪恶了，因为他们曾站在堕落仇敌的一边，做了上帝特意吩咐他们不可做的事情。要不是上帝的干预，堕落的人类原会与撒但结为死党敌对天庭。当撒但听见上帝说：“我又要叫你和女人彼此为仇；你的后裔和女人的后裔也彼此为仇。女人的后裔要伤你的头；你要伤他的脚跟”时（创3:15），他知道虽然他能成功地令世人犯罪，令他们相信他的谎言质疑上帝，虽然他成功地败坏了人的本性，但上帝已作出安排，把堕落的世人安置在有利的地位，他们的本性要重新变为敬虔。他看到他试探人类的行为，将反弹到他自己身上，使他无法成为胜利者。

（21）The whole heart must be yielded to God, or the change can never be wrought in us by which we are to be restored to His likeness. By nature we are alienated from God. …. God desires to heal us, to set us free. But since this requires an entire transformation, a renewing of our whole nature, we must yield ourselves wholly to Him.

我们必须全心全意顺服上帝，否则，在我们身上就不会发生改变，恢复上帝的形像。就本性而论，我们是与上帝隔绝的。……上帝希望医治我们，释放我们。但这要求彻底的改变和本性的更新，所以我们必须完全顺服祂。

（22）The fountain of the heart must be purified before the streams can become pure. There is no safety for one who has merely a legal religion, a form of godliness. The Christian’s life is not a modification or improvement of the old life, but a transformation of the nature. There is a death to sin and self, and a new life altogether. This change can be brought about only by the effectual working of the Holy Spirit.

内心的泉源必须先被净化，然后流动的河水才会纯净。人仅有依靠律法的宗教和敬虔的外貌是不安全的。基督徒的人生不是旧生活的修正或改善，而是本性的改变。要向罪和自我死，并有一种全新的人生。这种改变只有在圣灵的有效运作下才能产生。

（23）in his sinful nature有罪的本性 he could not keep the law.

人在罪恶的本性中，不能遵守律法。

（24）Aside from Christ, man cannot in spirit and in truth keep one of the commandments of God, but in Christ Jesus the claims of the law are met, because He transforms the nature of man改变人的本性 by His grace, creates in the heart a new spiritual life, implants a holy nature, and men become Christlike in character.

离开基督，人无法以心灵和诚实遵守上帝的一条诫命，然而在基督耶稣里律法的要求得到了满足，因为祂用祂的恩典改变人性，在人内心造成一种新的属灵生命，栽培一种圣洁的本性，人在品格上就变得像基督了。

（25）The regenerating influence of the Holy Spirit renewed his heart更新了他的心. The power of the love of Christ wrought a transformation of character改变了他的品格. This is the sure result of union with Jesus. When Christ abides in the heart, the whole nature is transformed整个本性改变了. Christ’s Spirit, His love, softens the heart, subdues the soul, and raises the thoughts and desires toward God and heaven.

圣灵重生的能力更新了他的心。基督的爱改变了他的品格。这就是与耶稣联合的真实结果。当基督在人心里时，人的全部性情都改变了。基督的灵和祂的爱能软化人心，制服灵魂，使人的思想和愿望都倾向天国和上帝。

（26）Christ’s perfect humanity is the same that man may have through connection with Christ. As God, Christ could not be tempted any more than He was not  tempted from His allegiance in heaven. But as Christ humbled Himself to the nature of man, He could be tempted. He had not taken on Him even the nature of the angels, but humanity, perfectly identical with our own nature, except without the taint of sin. A human body, a human mind, with all the peculiar properties, He was bone, brain, and muscle. A man of our flesh, He was compassed with the weakness of humanity. The circumstances of His life were of that character that He was exposed to all the inconveniences that belong to men, not in wealth, not in ease, but in poverty and want and humiliation. He breathed the very air man must breathe. He trod our earth as man. He had reason, conscience, memory, will, and affections of the human soul which was united with His divine nature.

基督完全的人性和我们可以藉着与基督联合来拥有的人性是一样的。作为上帝，基督是不能被试探的，就像祂在天上的效忠没有被试探一样。但是当祂降卑自己取了人性之后，祂就能被试探了。祂所取的，甚至不是天使的本性，而是与我们完全相同的人性，只是祂丝毫没有罪污。祂拥有人的身体、人的心智和人的一切特性。祂有骨骼、大脑和肌肉。祂既有我们的血肉之躯，就被人性的软弱所困。祂的生活环境使祂经受人间的一切艰辛。祂不是在富贵和安逸之中，而是在贫困缺乏和屈辱之中。祂与人呼吸一样的空气，走一样的道路。祂有人的理性、良知、记忆、意志和情感。祂把人性与祂的神性结合起来。

归纳以上段落，神人的结合，并不意味着把神Godhead变成了人human，也没有把人human奉为了神deified。在基督里，神性divinity与人性humanity结合，无罪的本性来承担有罪的本性，并不意味着把神性降格到人性，也没有把无罪的本性降格到有罪的本性。当耶稣成为肉身时，他要接受或承担有罪的人性，这并不是说他会一直拥有有罪的人性，基督并不具有有罪的、败坏的、堕落的不信不义，他丝毫没有败坏的倾向或痕迹，他向我们显现的是无罪的人性sinless humanity，这是神性和人性结合的必然结果，但我们不必了解基督神性与人性结合的确切时间。基督人性的完全无罪the perfect sinlessness of the human nature of Christ，就是他所展现人的品格的完美，没有任何罪污。

他取了我们堕落的本性fallen nature，就是为了给人性以尊荣，证明我们堕落的本性可以变成become什么样——通过加给我们神圣的能力Divine power，使我们分享他神圣的本性become a partaker of the divine nature，脱离从私欲来的败坏，保持纯净、圣洁、无污stand pure and holy and undefiled，成为上帝的义be made the righteousness of God。

始祖犯罪以后，他们的本性不再无罪nature was no longer sinless，他们变得邪恶了became evil。撒但败坏了人的本性depraving human nature。就本性而言，我们是与上帝隔绝的By nature we are alienated from God。按照有罪的本性in his sinful nature，人也不可能遵守上帝的律法。上帝的安排是要堕落fallen世人整个本性彻底改变和更新an entire transformation, a renewing of our whole nature，栽培一种圣洁的本性implants a holy nature，恢复敬虔godliness。全心全意顺服上帝，向罪和自我死，内心的洁净，品格的更新，归根到底是本性的改变，这就是从圣灵重生。

耶稣成为人时，他接受的是有罪的人性，但罪没有了，人性保持了，因为人性与神性联合起来。除了丝毫没有罪污except without the taint of sin，他的人性与我们完全相同。他的人性会受试探，也有失败的可能，最后人性经历了死与复活。他的人性包括人的身体body或肉身flesh（骨骼、头脑和肌肉bone, brain, and muscle，呼吸空气，地上行走等），人的心智 mind或精神soul（理智reason, 良心conscience, 记忆memory, 意志will, 和感情affections），以及人性的软弱the weakness of humanity。

基督完全的人性perfect humanity，和我们通过与基督联合，可以拥有的人性是一样的。

可以引用这样一个比喻：一个黑暗的房屋，当在里面点着灯的时候，房屋立即变得光明了，黑暗彻底消除，房屋和灯光连为一体，因为有了灯光照亮，房屋的性质变了。

耶稣用神性来联合人性，不是神性的降格，而是人性的升华；我们的人性来联合神性，人并没有被神化，但人性得以恢复上帝的形像！

这样，我们基本理解了“耶稣真道”the faith of Jesus的意义，在继续查考怀著段落之前先回到《罗马书》一章：

16 我不以福音为耻；这福音本是上帝的大能，要救一切相信的，先是犹太人，后是希利尼人。

　 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.  

17 因为上帝的义正在这福音上显明出来；这义是本于信，以致于信。如经上所记：“义人必因信得生。”

　 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.  

一章1-5节说到上帝的福音，一方面有关耶稣基督，即耶稣真道the faith of Jesus，另一方面涉及我们，要信服真道obedience to the faith。16-17节，是和1-5节平行、对应的表达，进一步说到基督的福音，就是上帝拯救相信believe之人的大能，这种神能运行的结果使人显示上帝的义而得生，乃是“因信得生live by faith”，或者说，“本于信，以致于信from faith to faith”，注意这里的“信”都是faith一词，而不是“相信belief”。

Rom_3:22  Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 就是上帝的义，因信耶稣基督加给一切相信的人，并没有分别。

这里说上帝的义加给相信believe之人，是“by faith of Jesus Christ因耶稣基督的信”，同1章17节“义人必因信得生live by faith”。

“因信by faith”，是指因着耶稣的道成肉身或神人联合；而“从信到信from faith to faith”，是指从耶稣的神人联合、到我们的人神联合，从耶稣的“信”Jesus’ faith到我们的“信”our faith；faith一词表达的核心意义乃是神人结合的本性divine-human nature！请再次注意上文段落：“基督完全的人性perfect humanity，和我们通过与基督联合，可以拥有的人性是一样的。”

我们经常说因信称义，就是“从信到信from faith to faith”，其核心的意义就是本性的改变，乃是从有罪的本性到无罪的本性——难道是什么别的改变吗？

（27）Human nature is vile, and man’s character must be changed before it can harmonize with the pure and holy in God’s immortal kingdom. This transformation is the new birth.

人性是恶劣的，人的品格必须改变才能与上帝不朽国度中的纯净圣洁和谐一致。这种改变就是重生。

（28）If your nature is not transformed, if you are not refined and elevated by the sanctifying truth for these last days, you will be found unworthy of a place among the pure and holy angels.

你的本性若不改变，你若不被这些末后日子使人成圣的真理所精炼和提高，就不会在纯净圣洁的天使中有一席之地。

（29）Naturally we are self-centered and opinionated. But when we learn the lessons that Christ desires to teach us, we become partakers of His nature; henceforth we live His life.

我们在本性上是以自我为中心和固执己见的。但当我们学习基督希望教导我们的教训时，我们就会与祂的本性有份，从今以后过祂的生活。

在《罗马书》当中，“因信称义”的表达有：

Rom_3:28  “a man is justified by faith人称义是因着信”；Rom_4:5  “his faith is counted for righteousness他的信就算为义”；Rom_4:9  “faith was reckoned to Abraham for righteousness亚伯拉罕的信，就算为他的义”；Rom_4:11  “a seal of the righteousness of the faith因信称义的印证”；Rom_4:13  “through the righteousness of faith因信而得的义”；Rom_5:1  “being justified by faith因信称义”；Rom_9:30  “the righteousness which is of faith因信而得的义”。

“因信称义”的“称义justified、righteousness”，是指实质上成为义的（根源于本性的更新变化，表现在遵守上帝的诫命），不是指名义上一种虚饰；“因信称义”的“因信by faith”，不仅是对耶稣的一种相信，更是对耶稣道成肉身的正确认识、以及人性与神性联合的经历。

我们还需要继续深入理解：“有罪的本性”与“耶稣的本性”截然不同的表现，以及，人的“本性”到底是指什么呢？

（30）Christ unites in His person the fullness and perfection of the Godhead and the fullness and perfection of sinless  humanity. He met all the temptations by which Adam was assailed, and overcame these temptations, because in His humanity He relied upon divine power. This subject demands far more contemplation than it receives. ….Christ’s life is a revelation of what fallen human beings may become through union and fellowship with the divine nature.

在基督身上，上帝本性的丰盛和完备与无罪人性的丰盛和完备相结合。祂应付了曾袭击过亚当的一切试探，并战胜了这些试探，因为祂在人性中依靠上帝的大能。这个题目需要比以前更多地思考。……基督的生活表明堕落的人类藉着与神性的联合和交往所能达到的状况。

（31）Be careful, exceedingly careful as to how you dwell upon the human nature of Christ. Do not set Him before the people as a man with the propensities of sin. He is the second Adam. The first Adam was created a pure, sinless being, without a taint of sin upon him; he was in the image of God. He could fall, and he did fall through transgressing. Because of sin, his posterity was born with inherent propensities of disobedience. But Jesus Christ was the only begotten Son of God. He took upon Himself human nature, and was tempted in all points as human nature is tempted. He could have sinned; He could have fallen, but not for one moment was there in Him an evil propensity. He was assailed with temptations in the wilderness, as Adam was assailed with temptations in Eden.

在考虑基督人性的时候，你们要极其小心。不要在人前把祂说成是具有犯罪倾向的人。祂是第二个亚当。第一个亚当被造时，是纯洁无邪，没有丝毫罪的痕迹的。他拥有上帝的形像。他有堕落的可能性，他也确实因犯罪而堕落了。他的后代因罪而秉承了悖逆的倾向。但耶稣基督是上帝的独生子。祂取了人的秉性，在凡事上受到人性方面的试探。祂可能会犯罪，也可能会堕落，但是祂里面连片刻也没有犯罪的倾向。祂在旷野受试探的袭击，正如亚当在伊甸受试探袭击一样。

（32）But here we must not become in our ideas common and earthly, and in our perverted ideas we must not think that the liability of Christ to yield to Satan’s temptations degraded His humanity and He possessed the same sinful, corrupt propensities as man.

然而在此处我们切不可在思想上变得凡俗和属世，我们切不可怀着错误的观念，认为基督既可能屈服于撒但的试探，就降低了祂的人性，具有与人一样有罪败坏的倾向。

（33）We need not retain one sinful propensity…. As we partake of the divine nature, hereditary and cultivated tendencies to wrong are cut away from the character, and we are made a living power for good. Ever learning of the divine Teacher, daily partaking of His nature, we cooperate with God in overcoming Satan’s temptations.

我们不可保留任何罪恶的倾向。……当我们与上帝的性情有分时，遗传和后天养成的不良倾向都会从品格上清除，我们就成了行善的活泼力量。我们不断地向神圣的教师学习，日日接受祂的性情，就是与上帝合作战胜撒但的试探。

（34）Although there is a natural tendency to pursue a downward course, there is a power that will be brought to combine with man’s earnest effort. His willpower will have a counteracting tendency. If he will combine with this divine help, he may resist the voice of the tempter.

虽有本性的倾向要走下坡路，却有一种能力会与人恳切的努力结合起来。他的意志力会有一种抵制的倾向。他若愿意与这种神圣的帮助联合，就可抵制那试探者的声音。

（35）In the unregenerate heart there is love of sin and a disposition性情、倾向to cherish and excuse it. In the renewed heart there is hatred of sin and determined resistance against it.

未经重生的心是喜爱罪恶的，并且有保留罪恶和原谅罪恶的倾向。重生的心是恨恶而坚决反抗罪恶的。

（36）The whole current趋势of their thoughts may be changed, so that sin will not appear a thing to be enjoyed but to be hated and shunned….

他们整个思想倾向，都可发生变化，以致不再视罪恶为可爱，而是可憎可恶的了。

（37）Humanity has no power to regenerate itself. It does not tend upward, toward the divine, but downward, toward the satanic. Christ is our only hope.

人类并没有能力来更新自己。因为人类不是向上渐近于神的样式，乃是向下流于如撒但一样。基督是我们惟一的希望。

（38）The character is revealed, not by occasional good deeds and occasional misdeeds, but by the tendency of the habitual words and acts.

品格并不表现在偶然的善行和过错上，而是表现在日常言行的倾向上。

以上段落，理解耶稣“无罪人性sinless humanity的丰盛和完备”，他没有任何犯罪的倾向the propensities of sin、 邪恶的倾向an evil propensity、或有罪败坏的倾向sinful, corrupt propensities。他会受试探、也有跌倒的可能，和起初的亚当一样——但并不是有犯罪的倾向才会受试探。

基督的生活，是堕落之人通过与神性the divine nature联合也可以达到的——虽然带着与生俱来的悖逆的倾向with inherent propensities of disobedience，但当分享基督神圣的本性，我们不必保留任何罪恶的倾向sinful propensity，遗传的或养成的不良倾向hereditary and cultivated tendencies to wrong都要清除。

这里，“propensity倾向、习性”或“tendency倾向、趋势”，在上述段落同时使用，没有区别，也表达成“inclination倾向、趋向”，如“绝不要给人以任何印象，觉得基督有败坏的倾向或痕迹taint of, or inclination to corruption”。

倾向，是在品格上，是在本性中，是品格或本性的特征，是性情disposition的表现。向上upward、还是向下downward，是喜爱、还是恨恶，这就是倾向。不良的倾向，反复就成了习惯，上瘾就成了嗜好。

（39）But should they once yield to temptation, their nature would become so depraved that in themselves they would have no power and no disposition性情、倾向 to resist Satan.

如果他们一旦屈从撒但的引诱，则他们的本性就必败坏，以至再没有抵抗撒但的能力和意愿（X）了。

（40）It was the pride and ambition cherished in the heart of Satan that banished him from heaven. These evils are deeply rooted in our fallen nature, and if not removed they will overshadow every good and noble quality and bring forth envy and strife as their baleful fruits.

撒但之所以从天庭被驱逐，就是因为他心中存有骄傲及野心。这些罪恶在我们堕落的本性中，已是根深蒂固，若不予以清除，就必掩蔽一切善良高尚的品质，而结出其嫉妒纷争的恶果来。

（41）Vanity is one of the strongest traits of our depraved natures, and he knows that he can appeal to it successfully.

虚荣乃是我们业已败坏的本性最强烈的特质之一，撒但深知他能有效地加以利用。

（42）Selfishness is the great law of our degenerate nature. Selfishness occupies the place in the soul where Christ should sit enthroned.

自私是我们这堕落本性的重要法则。自私占据着心灵中基督应该为王作主的位置。

（43）Selfishness, the sin of the world, has become the prevailing sin of the church. In sacrificing Himself for the good of men, Christ strikes at the root of all selfishness.

这世界的罪——自私，已成了教会盛行的罪。基督为人类的益处牺牲了自己，摧毁了一切自私的根源。

（44）He takes away the destructive tendencies of the sinful nature and brings the human agency into His service.

祂除去人有罪本性的毁灭性倾向，使人从事祂的服务。

（45）His grace alone can enable us to resist and subdue the tendencies of our fallen nature.

惟有祂的恩典，才使我们能够抵抗及制服人类堕落本性的倾向。

（46）Never should we lower the standard of righteousness in order to accommodate inherited or cultivated tendencies to wrong-doing.

我们绝不可降低公义的标准，来迎合我与生俱来或后天养成的犯罪倾向。

（47）The thoughts and feelings of the mother will have a powerful influence upon the legacy she gives her child. If she allows her mind to dwell upon her own feelings, if she indulges in selfishness, if she is peevish and exacting, the disposition of her child will testify to the fact. Thus many have received as a birthright almost unconquerable tendencies to evil. The enemy of souls understands this matter much better than do many parents. He will bring his temptations to bear upon the mother, knowing that if she does not resist him, he can through her affect her child. The mother’s only hope is in God. She may flee to Him for strength and grace; and she will not seek in vain.

母亲的思想和情感，在很大的程度上会传给她的孩子。如果她专注于自己的情感，放纵私欲，苛求易怒，就会在孩子的性情上表现出来。许多孩子一生下来就继承了几乎难以克服的犯罪倾向。人类的仇敌比许多父母更清楚这一点。他要对母亲进行试探。他知道母亲如果不抵制他，他就能藉着她影响她的孩子。母亲唯一的希望在于上帝。她可以投奔祂，以获取能力与恩典；她不会徒然寻求。

（48）The old nature老的本性, born of blood and of the will of the flesh, cannot inherit the kingdom of God. The hereditary tendencies, the former habits, must be given up.

由血气和人意所生的旧性情，不能承受上帝的国。遗传的倾向和旧的习惯要一概放弃。

（49）There are hereditary tendencies and natural dispositions 遗传的倾向和本性的性情that will wrestle for exhibition, but self must be lost in Jesus. The truth must appear in its beautiful, solemn character, dignified, uplifting, and ennobling.

人都竭力想把遗传的倾向和天然的性情表现出来，但自我必须消失在耶稣里。要把真理美妙、严肃、庄重、积极、高尚的特性表达出来。

（50）To be pardoned in the way that Christ pardons, is not only to be forgiven, but to be renewed in the spirit of our mind. The Lord says, “A new heart will I give unto thee.” The image of Christ is to be stamped upon the very mind, heart, and soul. The apostle says, “But we have the mind of Christ” (1 Corinthians 2:16). Without the  transforming process which can come alone through divine power, the original propensities to sin are left in the heart in all their strength, to forge new chains, to impose a slavery that can never be broken by human power. But men can never enter heaven with their old tastes, inclinations, idols, ideas, and theories. Heaven would be no place of joy to them; for everything would be in collision with their tastes, appetites, and inclinations, and painfully opposed to their natural and cultivated traits of character.

按照基督赦免的方式得蒙赦罪，并非单单获得赦免，而是要将心志精神更换一新。主说：“我也要赐给你们一个新心”（结36:26）。基督的形像要铭刻在思想与心灵之上。使徒说：“我们是有基督的心了”（林前2:16）。如果没有只能通过神能而来的改变过程，原有犯罪的倾向就会全部留在人的心里，铸成新的锁链，捆绑罪奴，而这种捆绑是人力决不能挣脱的。但人绝不能带着自己旧有的品味、爱好、偶像、想法和理论进入天国。对他们来说，天国不会成为有任何喜乐的地方，因为那里的一切都会与他们的品味、欲望和爱好相冲突，显然与他们与生俱来和后天养成的品格特性相反。

（51）Every sinful tendency, every imperfection, that afflicts them here has been removed by the blood of Christ,

在今生搅扰着他们的每一罪恶倾向和缺陷都被基督的宝血涂抹了。

（52）Unsanctified human inclinations and desires must be cut away from the life as hindrances to Christian growth.

人不圣洁的倾向和欲望必须从生命中根除，因为它们阻碍基督徒的成长。

（53）The new birth consists in having new motives, new tastes, new tendencies. Those who are begotten unto a new life by the Holy Spirit have become partakers of the divine nature, and in all their habits and practices, they will give evidence of their relationship to Christ….

新生乃在于有新的动机、品位和倾向。圣灵所重生的人必与上帝的性情有分。他们的一切习惯和行为都会证明他们与基督的关系。

归纳以上段落，我们败坏、堕落、或有罪的本性，没有抵抗撒但的能力和倾向，骄傲、野心、虚荣、自私等罪恶根深蒂固，带着犯罪的、毁灭性倾向。性情、本性的倾向、或品格的特性，包括先天的遗传和后天的培养。说到“自我”，就是指我们老的本性，包括遗传的倾向、培养的习惯，本性的性情。原有犯罪的倾向，是捆绑的锁链；旧有的品味、爱好、欲望、偶像、想法和理论，与天国格格不入。有罪的、不圣洁的倾向和欲望，所有的不完美，必须根除、去掉，圣灵所重生的新生命在于有了新的动机、新的品味、新的倾向，然后，新的习惯和行为。

disposition性情、倾向，不能翻译成“意愿”。Position，位置，disposition，安排、布置、处置，那么，不同的安排与布置就会带来不同的性情、表现不同的倾向。比如，不倒翁，把重量往下方布置，就有了一种不倒的特性，动它一下，它倾向于稳在中心点上；如果把重量往上方安置，头重脚轻，就是另一种不稳的特性，动它一下，它倾向于向旁边倒下去。在人的道德机能当中，是高等机能来主导，还是低等机能占上风，这种不同的布局，决定了人不同的性情或倾向。所以，“disposition性情或倾向”，这个词与“nature本性”，意思是最接近的。说到人的本性，与人的道德机能有关。

Eph_2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature按着本性 the children of wrath, even as others.

弗2：3，我们从前也都在他们中间，放纵肉体的私欲，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。

Heb_2:16  For verily he took not on him the nature 本性of angels; but he took on him the seed of Abraham.

来2：16，他并不救拔天使，乃是救拔亚伯拉罕的后裔。（他并不是取了天使的本性；而是亚伯拉罕后裔的本性。）

Jas_3:6  And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

雅3：6，舌头就是火，在我们百体中，舌头是个罪恶的世界，能污秽全身，也能把生命的轮子点起来，并且是从地狱里点着的。

2Pe_1:4  Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature神圣的本性, having escaped the corruption that is in the world through lust私欲、贪欲.

彼后1：4，因此，他已将又宝贵又极大的应许赐给我们，叫我们既脱离世上从情欲来的败坏，就得与上帝的性情有分。

（54）In order to lead souls to Jesus, there must be a knowledge of human nature 必须有关于人的本性的知识and a study of the human mind.

为要引人归向耶稣，我们必须了解人性，研究人心。

（55）God would have His servants become acquainted with the moral machinery 道德机构of their own hearts.

上帝希望祂的仆人熟悉自己心中的道德机能。

（56）In the councils of heaven God said, “Let us make man in our image, after our likeness…. So God created man in his own image, in the image of God created he him” (Genesis 1:26, 27). The Lord created man’s moral faculties and his physical powers. All was a sinless transcript of Himself. God endowed man with holy attributes, and placed him in a garden made expressly for him. Sin alone could ruin the beings created by the hand of the Almighty.

上帝在天上的议会中说：“我们要照着我们的形像，按着我们的样式造人，……上帝就照着自己的形像造人”（创1:26, 27）。主造了人的道德和身体的机能。这一切都是祂自己无罪的副本。上帝赋予人圣洁的特性，将他安置在特意为他造的园子中。唯有罪能毁灭全能者的手所造的生灵。

（57）He was furnished with a holy nature, sinless, pure, undefiled; but he fell because  he listened to the suggestions of the enemy; and his posterity became depraved. By one man’s disobedience many were made sinners.

他原备有无罪、纯洁、无玷污的圣洁本性，却因听从仇敌的暗示而跌倒了；他的后裔也堕落了。因一人的悖逆，众人成为罪人（罗5:19）。

（58）Man was to bear God’s image, both in outward resemblance and in character. Christ alone is “the express image” (Hebrews 1:3) of the Father; but man was formed in the likeness of God. His nature本性、性质 was in harmony with the will of God. His mind 心智、精神was capable of comprehending divine things. His affections感情、喜爱 were pure; his appetites 食欲、欲望and passions激情、情绪 were under the control of reason理智、理性. He was holy and happy in bearing the image of God and in perfect obedience to His will意志、意图.

人类在外貌和品格上都赋有上帝的形象，惟有基督是天父“本体的真像；”（来1:3）但人类也是照着上帝的形象造的。他的性情是合乎上帝旨意的。他的心智能领会天上的事。他的爱情是纯洁的；他的食欲和情绪都受理智的支配。他既赋有上帝的形象，并完全顺从他的旨意，所以他是圣洁而幸福的。

（59）The will is the governing power in the nature of man. If the will is set right, all the rest of the being will come under its sway. The will is not the taste or the inclination, but it is the choice, the deciding power, the kingly power, which works in the children of men unto obedience to God or to disobedience.

意志是人本性中统治的力量。意志如果摆正了，人的其他各部分就会受它支配。意志不是品味，也不是倾向，而是选择权、决定权、统治权，运行在人类的心里，使人顺从或违背上帝。

（60）The brain nerves which communicate with the entire system are the only medium through which Heaven can communicate to man and affect his inmost life. Whatever disturbs the circulation of the electric currents in the nervous system lessens the strength of the vital powers, and the result is a deadening of the sensibilities of the mind.

贯通全身的脑神经是上天与人交流，影响人内在生活的唯一媒介。任何阻碍神经系统中电流流通的事物，都会削弱人体的活力，造成心智感官的麻木。

（61）But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties 机能given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations 意图、愿望和倾向into harmony with the will of God; but if we are “willing to be made willing,” the Saviour will accomplish this for us,

但他若不获得我们的同意与合作，就无法帮助我们。上帝的圣灵乃是藉着那赋予人类的良知良能而运行的。我们若依靠自己，就不能使意志、欲望，与倾向符合上帝的旨意；但如果我们甘心情愿，救主就必为我们成就这事，

（62）The natural inclinations are softened and subdued本性的倾向被软化和制服了. New thoughts, new feelings, new motives, are implanted.  A new standard of character is set up—the life of Christ. The mind is changed; the faculties机能 are roused to action in new lines按新的路线运行. Man is not endowed with new faculties, but the faculties he has are sanctified. The conscience is awakened. We are endowed with traits of character that enable us to do service for God.

本性的倾向软化了，新的思想，新的感情和新的动机孕育了，新的品格标准确立了——这就是基督的生活。人的心志改变了；人的才能也被激发起来，为新的目标而工作。主并没有赐给我们新的才能，而只是洁净了我们原有的才能。我们的良心觉醒了。我们就获得了事奉上帝所需要的品质。

（63）The body身体 is to be brought into subjection. The higher powers高等机能 of the being are to rule. The passions激情、情绪 are to be controlled by the will意志, which is itself to be under the control of God. The kingly power of reason理智的高贵能力, sanctified by divine grace, is to bear sway in our lives.

人的身体要受到约束。要让人的高级机能来作主。情欲要受意志的支配，而意志本身则要受上帝的支配。要由上帝的恩典所洁净的理智，来掌管我们的生活。

（64）The higher powers of the mind心智的较高的机能, designed for elevated purposes, are brought into slavery to the baser passions较低的情欲. If our physical habits are not right, our mental and moral powers cannot be strong; for great sympathy exists between the physical and the moral.

心智的更高机能，原是要帮助人提高的，却受制于卑贱的情欲。我们的身体若没有正确的习惯，我们的智力和道德力就无法强壮；因为身体和道德是休戚相关的。

（65）Those who would have clear minds to discern Satan’s devices must have their physical appetites under the control of reason and conscience. The moral and vigorous action of the higher powers of the mind are essential to the perfection of Christian character, and the strength or the weakness of the mind has very much to do with our usefulness in this world and with our final salvation.

凡希望有清醒的头脑看穿撒但诡计的人，必须让自己的食欲受理智和良心的控制。心智的高级机能所起道德与活力的作用，对于完善基督徒的品格是非常重要的。心智的强弱，对于我们在今世的用途和最后的得救有很大的关系。

（66）A close sympathy exists between the physical and the moral nature身体的和道德的本性. The standard of virtue is elevated or degraded by the physical habits. Excessive eating of the best of food will produce a morbid condition of the moral feelings. And if the food is not the most healthful, the effects will be still more injurious. Any habit which does not promote healthful action in the human system degrades the higher and nobler faculties. Wrong habits of eating and drinking lead to errors in thought and action. Indulgence of appetite strengthens the animal propensities, giving them the ascendancy over the mental and spiritual powers.

人类的身体与道德是密切相关的。道德的标准是随着身体的习惯提高或降低的。最好的食物若吃得过度也会产生一种病态的道德情绪。所吃的食物若不是十分有益健康的，结果就更有害了。任何习惯若不促进身体系统进行健康的活动，都会使更高的机能退化。错误的饮食习惯导致错误的思维和行动。放纵食欲会加强人的兽性倾向，使兽性凌驾于智力和灵力之上。

（67）The butter and meat stimulate. These have injured the stomach and perverted the taste. The sensitive nerves of the brain have been benumbed, and the animal appetite strengthened at the expense of the moral and intellectual faculties. These higher powers, which should control, have been growing weaker, so that eternal things have not been discerned.

黄油和肉类是具有刺激性的。这些东西会伤害人的胃，败坏人的口味。大脑敏感的神经变得麻木，兽性的食欲增强，其代价便是道德和理智机能的丧失。这些本应处于管理地位的高等机能逐渐衰弱，以致人无法辨别永恒之事。

（68）When the character is formed, the habits fixed, and the mental and moral faculties have become firm, it is most difficult to unlearn wrong habits, to be prompt in action.

当品格已经成形，习惯已然固定，精神和道德机能都已变得固定，想要改变这些错误的习惯，变得行动敏捷迅速，就极其困难了。

（69）But Christ has given us no assurance that to attain perfection of character is an easy matter. A noble, all-round character is not inherited. It does not come to us by accident. A noble character is earned by individual effort through the merits and grace of Christ. God gives the talents, the powers of the mind; we form the character. It is formed by hard, stern battles with self. Conflict after conflict must be waged against hereditary tendencies. We shall have to criticize ourselves closely, and allow not one unfavorable trait 特性to remain uncorrected.

但基督并没有向我们保证说，获得完美的品格是一件容易的事。高尚完美的品格不是与生俱来的。也不是偶然得到的。高尚的品格是靠着基督的功劳与恩典，通过个人的努力而获得的。上帝赐给我们才能和智力，让我们来塑造品格。这种品格必须通过与自己进行不懈而坚决的斗争才能形成。我们必须同遗传的倾向作一次又一次的搏斗，必须严于自我批评，不可让一个不良习惯留着而不予纠正。

要理解品格、本性、性情、倾向或习惯，都要归结到人身体和道德的机能。

按上帝形像所造的人，无罪的本性，表现在道德和身体机能的圣洁特性上，是与上帝的旨意和谐的。心智或精神mind，能领会属天的事；理智或理性reason，控制着纯洁的感情或喜好affections、食欲或欲望appetites、以及激情或情欲passions；意志或意图will，自主的选择权或决定权，完全顺服上帝的旨意。这里，心智或良心conscience、理智、意志，属于高级机能；感情、食欲、情欲，属于低级机能。Passions，翻译成“情欲”，指所谓七情六欲、喜怒哀乐。

《中庸》：“喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也。致中和，天地位焉，万物育焉。”意思是说：喜怒哀乐的情感没有发生，可以称之为“中”；喜怒哀乐的感情发生了，但都能适中且有节度，可以称之为“和”。中是天下最为根本的，和是天下共同遵循的法度。达到了中和，天地就会各安其位，万物便生长发育了。

这里，中庸之道，正是指人性或道德机能中对“情欲passions”的节制，乃修身养性之道。

道德与身体机能或机构的运行，在于应有的秩序，也在于贯通全身的神经系统的效能。脑神经是神人交通的唯一媒介；并且，圣灵是通过人天生的机能来运行，上帝并不越过人的自由选择权。使败坏的本性、或紊乱的机能，恢复上帝的形像，有赖于神人的合作。救赎要成就的是：良心要觉醒，心思要改变，本性的倾向要制服，意图、愿望、倾向都要符合上帝的旨意，种植新的思想、新的动机、新的感情，建立新的品格和生活，简而言之，原有的机能被圣化、被激发，按新的路线运行。

被神圣的恩典所圣化的理智和良心，在上帝支配之下的意志，这些心智的较高机能，要约束全身、掌管生活、尤其要控制较低的食欲和情欲。

身体和道德的本性是休戚相关的。食欲和情欲的放纵，养成身体错误的习惯，不能促进身体系统进行健康活动，使大脑神经变得麻木，败坏人的口味，同时，降低道德标准，产生病态的道德感觉，使较高的机能退化和衰弱，削弱心智，使智力和道德力无法强壮，导致错误的思想和行动，加强兽性的倾向而凌驾于智力和灵力之上。

并且，错误的习惯一旦固定，智力和道德的机能变得固化，品格就成形了、很难改变了。

获得品格的完美，需要基督的恩典和个人的努力相结合，上帝赐给心智的能力和才干，与自我、尤其是遗传的倾向作斗争，纠正所有不良的特性。

品格的塑造、本性的更新、倾向的改变、机能的重建，必然经历圣灵与私欲的争战。战胜私欲，这正是领受圣灵的不二法门。私欲的本质就是罪，对此不能有丝毫的含糊。Passions，激情、强烈的情绪，常被翻译成“情欲”，一般是一个中性词。但lusts，私欲、贪欲，即使被翻译成“情欲”，也绝对是一个贬义词。Flesh，指血肉之体，是一个中性词；又代指败坏的本性，有“肉欲”的意思，是一个贬义词，和“私欲”同义。Passions，（有罪本性中的）情欲，有时作为贬义，从上下文可以看出，意思和lusts相似。

Jas_5:17  Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

雅5：17，以利亚与我们是一样性情的人，他恳切祷告，求不要下雨，雨就三年零六个月不下在地上。

Eph_2:3  Among whom also we all had our conversation in times past in the lusts of our flesh在我们肉体的私欲中, fulfilling the desires of the flesh and of the mind; and were by nature按着本性 the children of wrath, even as others.

弗2：3，我们从前也都在他们中间，放纵肉体的私欲，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。

1Jn_2:16  For all that is in the world, the lust of the flesh肉体的私欲, and the lust of the eyes眼目的贪欲, and the pride of life, is not of the Father, but is of the world.

约一2：16，因为凡世界上的事，就象肉体的情欲，眼目的情欲，并今生的骄傲，都不是从父来的，乃是从世界来的。

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 

约8：44，你们是出于你们的父魔鬼，你们父的私欲你们偏要行。他从起初是杀人的，不守真理，因他心里没有真理。他说谎是出于自己；因他本来是说谎的，也是说谎之人的父。

Jas_1:15  Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.

雅1：15，私欲既怀了胎，就生出罪来；罪既长成，就生出死来。

1Pe_2:11  Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts属肉体的私欲, which war against the soul;

彼前2：11，亲爱的弟兄啊，你们是客旅，是寄居的。我劝你们要禁戒肉体的私欲；这私欲是与灵魂争战的。

Gal 5:5  For we through the Spirit wait for the hope of righteousness by faith. 

加5：5，我们靠着圣灵，凭着信心，等候所盼望的义。

Gal_5:16  This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh肉体的私欲.

加5：16，我说，你们当顺着圣灵而行，就不放纵肉体的情欲了。

Gal 5:17  For the flesh lusteth肉体私欲 against the Spirit, and the Spirit against the flesh肉体: and these are contrary the one to the other: so that ye cannot do the things that ye would. 

加5：17，因为情欲和圣灵相争，圣灵和情欲相争，这两个是彼此相敌，使你们不能做所愿意做的。

 [niv] For the sinful nature desires 有罪本性的欲望what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature有罪的本性. They are in conflict with each other, so that you do not do what you want.

Gal 5:19-21  Now the works of the flesh肉体 are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,  Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. 

加5：19-21 情欲的事都是显而易见的，就如奸淫、污秽、邪荡、拜偶像、邪术、仇恨、争竞、忌恨、恼怒、结党、纷争、异端、嫉妒（有古卷在此有：凶杀二字）、醉酒、荒宴等类。我从前告诉你们，现在又告诉你们，行这样事的人必不能承受上帝的国。

Gal_5:24  And they that are Christ’s have crucified the flesh with the affections and lusts.

加5：24，凡属基督耶稣的人，是已经把肉体连肉体的邪情私欲同钉在十字架上了。

2Pe_1:4  Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature神圣的本性, having escaped the corruption that is in the world through lust私欲、贪欲.

彼后1：4，因此，他已将又宝贵又极大的应许赐给我们，叫我们既脱离世上从情欲来的败坏，就得与上帝的性情有分。

Eph 4:22-24  That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;  And be renewed in the spirit of your mind;  And that ye put on the new man, which after God is created in righteousness and true holiness. 

弗4：22-24，就要脱去你们从前行为上的旧人，这旧人是因私欲的迷惑渐渐变坏的；又要将你们的心志改换一新，并且穿上新人；这新人是照着上帝的形像造的，有真理的仁义和圣洁。

以上经文告诉我们：

在肉体的私欲中，是可怒之子的本性；肉体的私欲，是属世界的；私欲出于魔鬼；私欲是魔鬼培植的罪根；属肉体的私欲是争战的势力；肉体的私欲、或肉体，与圣灵相争、相敌，随从圣灵的引导、还是随从肉体的私欲；肉体代指有罪的本性，私欲就是有罪本性的欲望；肉体的事显而易见；把肉体、邪情私欲钉死；脱离从私欲来的败坏，分享神圣的本性；按照迷惑人的私欲败坏的旧人，要更新心灵，按照上帝造成新人。

（70）Thus the word of God plainly warns us that unless we abstain from fleshly lusts, the physical nature will be brought into conflict with the spiritual. Lustful indulgence wars against health and peace. A warfare is instituted between the higher and the lower attributes of the man. The lower propensities, strong and active, oppress the soul. The highest interests of the being are imperiled by the indulgence of unsanctified appetite.

上帝的话就这样明确地警告我们，我们若不禁戒肉体的私欲，身体的本性就会与心灵争战，私欲的放纵就会与健康和平安争战。一场战争在人的高级属性和低级属性之间开始了。各种低级的习性，既强烈又活跃，压迫着心灵。人的最高利益因放纵不圣洁的食欲而受到危害。

（71）The word of God plainly presents this  truth before us; that our physical nature will be brought into warfare with the spiritual. The apostle charges us to abstain from fleshly lusts which war against the soul. Every perverted appetite becomes a warring lust. Appetite indulged to the injury of physical strength causes disease of the soul. The lust which the apostle mentions is not confined to the violation of the seventh commandment, but every indulgence of the taste which lessens physical vigor is a warring lust.

上帝的道清楚地把这个真理摆在我们面前：我们身体的本性会与属灵的争战。使徒告诫我们要禁戒肉体的私欲，这私欲是与灵魂争战的（彼前2:11）。每一种变态食欲都成了一种争战的私欲。食欲得到放纵以致伤害了体力，便引起心灵的疾病。使徒提到的私欲不仅指违背第七条诫命，也指对口味的每一次放纵，这削弱身体的活力，是一种争战的私欲。

（72）Man, through yielding to Satan’s temptations to indulge intemperance, brings the higher faculties in subjection to the animal appetites and passions, and when these gain the ascendancy, man, who was created a little lower than the angels, with faculties susceptible of the highest cultivation, surrenders to the control of Satan. And he gains easy access to those who are in bondage to appetite. Through intemperance, some sacrifice one half, and others two thirds, of their physical, mental, and moral powers, and become playthings for the enemy.

人在受造时比天使微小一点。他的机能可以得到最高的造就。但他如果屈从撒但的试探，纵容自己不节制的行为，使高级的机能受制于动物的食欲和情欲，让这些私欲既占了上风，他就会被撒但控制。撒但很容易接近受食欲所束缚的人。一些人因为不节制，竟牺牲了一半的体力，智力和道德力，还有一些人甚至牺牲了三分之二，成为仇敌的玩物。

（73）“Abstain from fleshly lusts, which war against the soul” (1 Peter 2:11), is the language of the apostle Peter. Many  regard this warning as applicable only to the licentious; but it has a broader meaning. It guards against every injurious gratification of appetite or passion. It is a most forcible warning against the use of such stimulants and narcotics as tea, coffee, tobacco, alcohol, and morphine. These indulgences may well be classed among the lusts that exert a pernicious influence upon moral character. The earlier these hurtful habits are formed, the more firmly will they hold their victims in slavery to lust, and the more certainly will they lower the standard of spirituality.

使徒彼得说：“要禁戒肉体的私欲，这私欲是与灵魂争战的”（彼前2:11）。许多人以为这个警告只适用于淫乱；但它有更广泛的意义。它要人防备食欲或情欲的每一种有害的放纵。它是一个最有力的警告，禁戒人服用茶，咖啡，烟，酒和吗啡等兴奋剂和麻醉剂。这些嗜好完全可以归入对道德品格产生有害影响的私欲。这些有害的习惯越早养成，就越会牢固地将受害者控制在私欲的奴役之中，其属灵的标准也一定越低落。

（74）Wherever they may be, those who are truly sanctified will elevate the moral standard by preserving correct physical habits, and, like Daniel, presenting to others an example of temperance and self-denial. Every depraved appetite becomes a warring lust. Everything that conflicts with natural law creates a diseased condition of the soul. The indulgence of appetite produces a dyspeptic stomach, a torpid liver, a clouded brain, and thus perverts the temper and the spirit of the man. And these enfeebled powers are offered to God, who refused to accept the victims for  sacrifice unless they were without a blemish. It is our duty to bring our appetite and our habits of life into conformity to natural law. If the bodies offered upon Christ’s altar were examined with the close scrutiny to which the Jewish sacrifices were subjected, who with our present habits would be accepted?

那些真正成圣的人无论在哪里，都会藉着保持正确的身体习惯来提高道德标准，并且象但以理一样，向他人呈现节制和克己的榜样。每一种堕落的食欲都成了一种争战的私欲。凡与自然律相冲突的事都引起心灵的一种病态。放纵食欲引起胃弱，肝脏麻木，头脑阴暗，从而使人的脾气和精神反常。而这些被削弱了的能力却被献给上帝，祂是不肯接受的，除非所献的牺牲没有瑕疵。我们的责任是使我们的食欲和生活习惯符合自然律。若是献在基督祭坛上的身体经受犹太人的祭牲所受的严格审查，我们有目前习惯的人谁能蒙悦纳呢？

（75）Every organ, every fiber of the being, is to be sacredly guarded from every harmful practice, if we would not be among the number that Christ represents as walking in the same  dishonorable path as did the inhabitants of the world before the flood. Those in this number will be appointed to destruction, because they have persisted in carrying lawful habits to extremes, and have created and indulged habits that have no foundation in nature and that become a warring lust.

我们如果不想列在基督所说像洪水前的居民那样行在耻辱之路上的人中，就要严加保护我们的每一个器官，每一根神经，不受任何有害行为的侵犯。列在那一等人中间，是注定要灭亡的，因为他们不但把合理的习惯推到极端，还发明和放纵了没有依据的习惯；这种习惯成为一种争战的私欲。

（76）Those who put their trust in Christ are not to be enslaved by any hereditary or cultivated habit or tendency. Instead of being held in bondage to the lower nature, they are to rule every appetite and passion. God has not left us to battle with  evil in our own finite strength. Whatever may be our inherited or cultivated tendencies to wrong, we can overcome through the power that He is ready to impart.

信靠基督的人，不要被先天或后天的习惯或倾向所奴役。他们不要被低级的本性所束缚，而要控制一切食欲和情欲。上帝并没有让我们凭自己有限的力量与罪恶作战。我们无论有什么遗传或养成的不良倾向，都可以靠着主乐意赐给我们的能力予以克服。

（77）While overcoming the selfish inclinations of the natural heart本心自私的倾向, they are placing their feet in the path where Christ leads the way. “The entrance of Thy words giveth light; it giveth understanding unto the simple.” [Psalm 119:130]. But those who have a high estimate of their own ability and acquisitions, are so full of self-importance that there is no opportunity for the entrance of the word of God to instruct and enlighten them.

当他们战胜本性的私欲时，就立足于基督所带领的道路上。“祢的言语一解开，就发出亮光，使愚人通达”（诗119:130）。但那些看重自己的能力和学问的人非常自满，没有机会让上帝的道进来指教和光照他们。

（78）Even one wrong trait of character, one sinful desire cherished, will eventually neutralize all the power of the gospel. The prevalence of a sinful desire shows the delusion of the soul. Every indulgence of that desire strengthens the soul’s aversion to God.

即使保留一个错误的品性，和一个有罪的欲望，最终也会抵消福音的一切能力。一个有罪的欲望取得了优势，都表明心灵受了欺骗。对那种欲望的每一次放纵，都强加人心对上帝的厌恶。

（79）What is it to sow to the flesh肉体? It is to follow the desires and inclinations of our own natural hearts. Whatever may be our profession, if we are serving self instead of God we are sowing to the flesh. The Christian life is a life of self-denial and cross bearing.

顺着情欲撒种是什么意思呢？就是依从我们自己本心的欲望与倾向。不论我们口头上的信仰表白是怎样讲的，只要我们是事奉自己而不事奉上帝，我们就是在顺从情欲撒种。基督徒的人生乃是舍己与背十字架的人生。

（80）The lower passions have their seat in the body and work through it. The words “flesh” or “fleshly” or “carnal lusts” embrace the lower, corrupt nature; the flesh of itself cannot act contrary to the will of God. We are commanded to crucify the flesh, with the affections and lusts. How shall we do it? Shall we inflict pain on the body? No; but put to death the temptation to sin. The corrupt thought is to be expelled. Every thought is to be brought into captivity to Jesus Christ. All animal propensities are to be subjected to the higher powers of the soul. The love of God must reign supreme; Christ must occupy an undivided throne. Our bodies are to be regarded as His purchased possession. The members of the body are to become the instruments of righteousness.

低级情欲在身体中有地位，并且藉着身体行事。“肉体”、“属肉体的”、或“肉体的私欲”等词，包含低级败坏的本性；肉体本身并不能行事与上帝的旨意相反。我们受命要钉死肉体和肉体的邪情私欲。我们要怎么做这事呢？我们要苦待己身吗？不是的；而是要治死犯罪的试探。败坏的思想要被根除净尽。要将所有的心意夺回，使之顺服耶稣基督。一切兽性倾向都要服从心灵更高的能力。爱上帝的心必须完全作主；基督必须独自占据完整的宝座。我们的身体当被视为祂所赎回的产业。全身百体都要成为义的器具献给上帝。

（81）“Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.” Once they were corrupt, degraded, enslaved by lustful passions; they were drugged by worldly opiates, blinded, bewildered, and betrayed by Satan’s devices. Now that they had been taught the truth as it is in Jesus, there must be a decided change in their life and character.

“就要脱去你们从前行为上的旧人，这旧人是因私欲的迷惑渐渐变坏的；又要将你们的心志改换一新，并且穿上新人；这新人是照着上帝的形像造的，有真理的仁义和圣洁”（弗4:22-24）。从前他们是败坏、堕落、被各种私欲所奴役的；他们曾中了世俗鸦片的毒，因撒但的诡计而盲目、迷惑、背信弃义。现在他们既受了那在耶稣里的真理的教导，就必须在生活和品格上有一番决定性的改变。

（82）Some feel their need of the atonement, and with the recognition of this need, and the desire for a change of heart, a struggle begins. To renounce their own will, perhaps their chosen objects of affection or pursuit, requires an effort, at which many hesitate and falter and turn back. Yet this battle must be fought by every heart that is truly converted. We must war against temptations without and within. We must gain the victory over self, crucify the affections and lusts; and then begins the union of the soul with Christ. As the dry and apparently lifeless branch is grafted into the living tree, so may we become living branches of the True Vine. And the fruit which was borne by Christ will be borne by all His followers. After this union is formed, it can be preserved only by continual, earnest, painstaking effort. Christ exercises His power to preserve and guard this sacred tie, and the dependent, helpless sinner must act his part with untiring energy, or Satan by his cruel, cunning power will separate him from Christ.

有些人感到自己需要赎罪，既认出这种需要，内心也愿望改变，就开始了一场挣扎。要放弃他们自己的意愿，或许是他们所选择的喜爱或追求的对象，是需要付出一定的努力的，许多人对此望而生畏，犹犹豫豫，却步不前。然而每一个真正悔改的人，都必须打这一仗。我们必须和里里外外的试探争战，我们必须战胜自我，将感情和私欲钉死在十字架上；然后心灵开始与基督的联合。正如外表上看起来已经没有生命的枯干的葡萄树枝子，嫁接到活的葡萄树上那样，我们也可以成为真葡萄树的活枝子。基督所结的果子，就会在一切跟随祂的人身上结出来。这样的联合一旦形成，就只能用继续不断的，诚恳实在的，辛勤艰苦的努力，来加以维持保守。基督运用祂的能力，来保守卫护这种神圣的连结。无助的罪人也必须以不倦的努力尽自己的本分，否则撒但就必用他残忍狡猾的势力，使他与基督隔绝。

（83）The heart is the citadel of the man, and until new affections, new moral tastes are created through the power of Christ, the enemy finds his stronghold in the heart. It is in the heart that man establishes his idols, and no power  on earth can dislodge the enemy, when men are satisfied to live in separation from God. When the heart is not in possession of an indwelling Saviour, the carnal lusts, the tastes, the mind of the great deceiver will be revealed in the life, and although men may make a profession of Christianity, their works will testify that they know not God; though they acknowledge the truth, its place in the heart is occupied by a deceptive spirit.

人的心就是人的城堡，若不靠着基督的能力产生新的感情，新的道德品味，仇敌就会在人心中找到自己的据点。人是在心中建立自己的偶像，当人满足于过着与上帝分离的生活时，地上没有任何力量能够驱逐这个仇敌。当人心没有救主居住时，肉体的情欲，癖好，那大骗子的思想就会显露在生活中；虽然人可以自称信仰基督教，但他们的行为却会证明他们不认识上帝；虽然他们承认真理，但它在心中的地位却被一种欺诈的精神占据了。

（84）The body is not kept under by many professed Sabbathkeepers. Some have embraced the Sabbath whose minds have ever been depraved. And when they embraced the truth they did not feel the necessity of turning square about and changing their whole course of action. They have been for years following the inclinations of an unregenerate heart, and have been swayed by the corrupt passions of their carnal natures, which had defaced the image of God in them and defiled everything they touched;

许多自称遵守安息日的信徒，并没有攻克己身。一些已经接受安息日的人思想向来是败坏的。而当他们接受真理时，他们没有觉得必须彻底悔改，完全改变自己的行径。他们已多年随从未重生之心的倾向，一直为属肉体本性的败坏情欲所左右，这已损毁了他们里面上帝的形像，玷污了他们所接触的一切事物；

归纳以上段落，低级机能属于身体的本性、低级属性，高级机能属于属灵的本性、高级属性，高级机能本应管理低级机能，控制一切食欲和情欲to rule every appetite and passion。通过节制，保持正确的身体的习惯，使食欲和生活习惯符合自然律，来提升道德标准。

但是，当食欲和情欲不受节制，一经放纵，变成兽性的食欲和情欲，不圣洁的食欲、变态的食欲、堕落的食欲、违背第七条诫命或淫乱的情欲，就是属肉体的私欲，一种强烈的低级倾向，有害的嗜好或习惯，一种争战的私欲，危害健康和平安、压制心灵或高级机能、牺牲体力智力和道德力。

食欲和情欲，本来是一种低级本性，但一旦败坏，就成了压制高级机能、对道德品格产生有害影响的争战的私欲、奴役人的罪恶的势力。所有放纵的、有害的习惯，伤害我们的器官和神经，都是一种争战的私欲。

私欲，就是自我或本性中，遗传或养成的自私的倾向、不良的习惯、有罪的欲望，必须靠着基督所赐的能力来战胜。

我们的身体the body或肉体本身the flesh of itself，并不能违逆上帝的旨意，全身百体members of the body 只是器具 instruments。“肉体flesh”、“属肉体的fleshly”、或“肉体的私欲carnal lusts”等词，是指败坏的低级本性the lower, corrupt nature、兽性的倾向animal propensities、败坏的思想corrupt thought。钉死肉体和肉体的邪情私欲，不是针对身体本身the body，而是魔鬼在其中培植的私欲要被根除，基督要来统治，心灵的高级机能要来支配全身成为义的器具。

欺骗人的私欲the deceitful lusts、lustful passions，就像毒瘾，使人败坏、堕落，并且奴役人，这就是旧人。新人，意味着心灵的更新、品格和生活彻底的改变，按着上帝被造。内心的改变，开始于放弃自我的挣扎，钉死邪情私欲，然后心灵开始与基督联合，并且不断努力保守这一神圣联合。

我们必须和里里外外的试探temptations without and within争战，人心的私欲，既是罪根，当私欲牵引诱惑人的时候，又是一种里面的试探（雅1：14），同时，还有外面的试探。将邪情私欲钉死，是铲除罪根，也是要治死犯罪的试探put to death the temptation to sin，这是里面的试探。人心就像城堡，先是魔鬼的据点，被一种欺诈的灵占有occupied by a deceptive spirit，建立着他的偶像，就是属肉体的私欲或嗜好、那大骗子的思想the carnal lusts, the tastes, the mind of the great deceiver，所以先要靠基督的能力驱逐仇敌，然后救主住在里面，新的感情、新的道德品味就产生了。与基督的联合形成后，攻城战就变成了守城战，外面的试探要来，撒但总想用他残忍狡猾的势力进行偷袭，使我们与基督隔绝。

攻克己身，就是败坏的思想、未重生之心的倾向inclinations of an unregenerate heart、属肉体本性的败坏情欲 corrupt passions of their carnal natures、整个的行为路径whole course of action，完全改变，恢复上帝的形像。但是，许多自称遵守安息日的信徒，竟然宣称私欲不是罪、有罪的本性不是罪、耶稣也有犯罪的倾向和我们一样……结果会怎么样呢？

关于私欲，继续学习以下段落：

（85）When the thought of evil is loved and cherished, however secretly, said Jesus, it shows that sin still reigns in the heart. The soul is still in the gall of bitterness and in the bond of iniquity. He who finds pleasure in dwelling upon scenes of impurity, who indulges the evil thought, the lustful look, may behold in the open sin, with its burden of shame and heart-breaking grief, the true nature of the evil which he has hidden in the chambers of the soul. The season of temptation, under which, it may be, one falls into grievous sin, does not create the evil that is revealed, but only develops or makes manifest that which was hidden and latent in the heart. As a man “thinketh in his heart, so is he;” for out of the heart “are the issues of life.” Proverbs 23:7; 4:23.

耶稣说：人如果喜爱和怀藏恶念，不论它是多么隐蔽，也足以证明罪恶仍统治着他的心。他的心仍在苦胆之中，被罪恶所捆绑。凡喜欢不洁的画面，放纵邪恶的意念与好色目光的人，可以从公然的犯罪，及其所带来的羞辱和伤心中，看到自己心中所怀罪恶的真面目。在受到试探的时候，一个人陷入可悲的罪恶中，不一定是犯下公开的罪行，而只是有邪恶的念头隐藏或潜伏在心灵深处。人“心怎样思量，他为人就是怎样。”“因为一生的果效，是由心发出”（箴23:7;4:23）。

（86）The tenth commandment strikes at the very root of all sins, prohibiting the selfish desire, from which springs the sinful act. He who in obedience to God’s law refrains from indulging even a sinful desire for that which belongs to another will not be guilty of an act of wrong toward his fellow creatures.

第十条诫命针对着万恶之根，禁止一切自私的欲望，因为一切犯罪的行为都是发端于此。那顺从上帝律法，不向他人所有物妄起贪欲的人，决不会对同胞有冒犯的行为。

（87）Satan is now more earnestly engaged in playing the game of life for souls than at any previous time; and unless we are constantly on our guard, he will establish in our hearts, pride, love of self, love of the world, and many other evil traits.

撒但正在空前努力地争夺人的心灵。如果我们不时刻警惕，他就会在我们心中培植骄傲、爱自己、爱世界、和其他许多不良的品性。

（88）Not by the decisions of courts or councils or legislative assemblies, not by the patronage of worldly great men, is the kingdom of Christ established, but by the implanting of Christ’s nature本性 in humanity through the work of the Holy Spirit.

建立基督的国，不靠法院、议会或立法机构的决定，不靠世上伟人的赞助，乃靠圣灵在人心里培植基督的性格。

（89）The tempter can never compel us to do evil. He cannot control minds unless they are yielded to his control. The will must consent, faith must let go its hold upon Christ, before Satan can exercise his power upon us. But every sinful desire we cherish affords him a foothold. Every point in which we fail of meeting the divine standard is an open door by which he can enter to tempt and destroy us. And every failure or defeat on our part gives occasion for him to reproach Christ.

试探者不能强迫我们行恶。除非人愿意，撒但是不能支配人心的。只有意志先予以赞同，握住基督能力的信心先行放松，撒但才能在我们身上施展他的魔力。但是，我们心中每一个犯罪的欲念，都给撒但提供了一个立足点；我们与神圣标准之间的每一分差距，都是一扇为他敞开的门，放他进来试探我们、毁灭我们。人类的每一个过失、每一次失败，都给撒但留下了毁谤基督的机会。

（90）The sin of evilspeaking begins with the cherishing of evil thoughts. Guile includes impurity in all its forms. An impure thought tolerated, an unholy desire cherished, and the soul is contaminated, its integrity compromised. “Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.” If we would not commit sin, we must shun its very beginnings. Every emotion and desire must be held in subjection to reason and conscience. Every unholy thought must be instantly repelled. To your closet, followers of Christ. Pray in faith and with all the heart. Satan is watching to ensnare your feet. You must have help from above if you would escape his devices.

说坏话的罪开始于怀藏罪恶的思想。诡诈包括所有形式的不洁。容存一个不洁的想法，怀有一个不圣洁的欲望，心灵就被玷污了，其正直完整就受到了危害。“私欲既怀了胎，就生出罪来；罪既长成，就生出死来”（雅1:15）。我们如果不愿意犯罪，就必须避免罪的开端。每一情绪和欲望都必须服从理智与良心。每一不圣洁的思想必须立即予以抵制。跟从基督的人哪，要进入你的密室，本着信心全心祈祷。撒但正在伺机网住你的脚步。你必须有来自上面的帮助才能逃脱他的诡计。

（91）“And the lusts of other things.” These are not necessarily things sinful in themselves, but something that is made first instead of the kingdom of God. Whatever attracts the mind from God, whatever draws the affections away from Christ, is an enemy to the soul.

“别样的私欲。”这些事本身不一定是罪恶。但人们却将之置于首位，排斥了天国的位置。凡引诱人心离开上帝，使人的感情离开基督的事，都是心灵的仇敌。

（92）As the human was upon Him, He felt His need of strength from His Father. He had select places of prayer. He loved to hold communion with His Father in the solitude of the mountain. In this exercise His holy, human soul was strengthened for the duties and trials of the day. Our Saviour identifies Himself with our needs and weaknesses, in that He became a suppliant, a nightly petitioner, seeking from His Father fresh supplies of strength, to come forth invigorated and refreshed, braced for duty and trial. He is our example in all things. He is a brother in our infirmities, but not in possessing like passions. As the sinless One, His nature recoiled from evil. He endured struggles and torture of soul in a world of sin.

祂既具有人性，就觉得自己需要从父来的力量。祂有特选的祷告之处。祂爱在寂静的山中单独与祂的父交通。祂这样做，圣洁的人性之心灵便坚强起来，以便应付日常的本分及试炼。我们的救主与我们休戚与共，亲自担负我们的需要及软弱。因为祂变成一位请求者，夜夜祈求，追求祂父增援新的力量，获得振作与鼓舞，毅然应付日常的本分与磨难。祂是我们凡事的榜样，是我们在忧患软弱中的弟兄，但祂却没有人的情欲。祂既是无罪的，祂的本性也远避邪恶的事。祂在罪恶的世界中，经受劳苦与折磨。

（93）Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing渐减 in physical strength, in mental power, and in moral worth体力智力和道德价值; and Christ took upon Him the infirmities软弱 of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

撒但曾以亚当夏娃的罪为例证，诈称上帝的律法是不公正的，是不可能守好的。基督要以我们的人性来挽回亚当的失败。在亚当被那诱惑者袭击时，罪恶的摧残根本还没临到他身上；他还是个健全无缺、身心元气十足的壮士；而且在他周围还有伊甸园的荣美，每日都能与天上的圣者交往。可是在耶稣到旷野与撒但交战之时，情形就大不相同了。那时人类的体力、智能和品格已经受过四千年的退化；而基督承受了堕落人类一切的软弱。惟有如此，他才能将人类从堕落的深渊中拯救出来。

（94）Through Satan’s devices, each generation was becoming more feeble衰弱 in physical, mental, and moral power体力、智力和道德力. This gave him courage to think that he might succeed in his warfare against Christ in person when he should be manifested.

撒但藉着他的诡计，使每一个世代在在智力、体力和道德能力上更加软弱无力。这助长了他的劲头，以为当基督显现时，他可以在亲自攻击祂的战争中取胜。

恶念the thought of evil，不是身外之物，只能在人心里，虽然不是公然的犯罪the open sin，但就是罪孽sin、就是邪恶iniquity、就是罪恶evil。这里三个词并列使用，并没有什么区别。受试探时陷入罪sin，不一定是公开作恶evil，也可能只是心里隐藏或潜伏了罪恶evil。

一切犯罪的行为the sinful act，都是发端于自私的欲望the selfish desire——万恶之根the very root of all sins。植物长在土壤上面的部分是可见，埋在土壤下面的根是不可见的，但根茎叶花果种，构成了植物整体、不可分割。没有了根，就没有了植物体，同样，没有贪欲sinful desire，就没有错行act of wrong。

“心怎样思量，他为人就是怎样。”“因为一生的果效，是由心发出”（箴23:7;4:23）。要得到基督的拯救，内心的泉源The fountain of the heart必须先被洁净，靠圣灵在人心里培植基督的本性implanting of Christ’s nature in humanity。同样，魔鬼争夺的是人的心灵，为要在人心中建立各种罪恶的特性。义与罪，都是发源于人心，因为人心的机能是义与罪发挥作用的媒介；上帝已经赐给我们选择权，需要我们去行使，上帝并不要强迫人的意志；撒但也不能强迫人犯罪。我们心中每一个犯罪的欲念，都给撒但提供了一个立足点。

“私欲既怀了胎，就生出罪来；罪既长成，就生出死来”（雅1:15）。私欲，包括心中罪恶的思想evil thoughts，所有形式的不洁、不洁的想法impure thought、不圣洁的欲望unholy desire，是玷污心灵的。犯罪 commit sin，比如说坏话的罪The sin of evilspeaking，开始于心里的罪恶思想。心中的私欲，是罪的开端；从私欲“生出罪来”，是指犯罪的行为commit或act。

所以，每一不圣洁的思想unholy thought必须立即予以抵制，以避免罪的开端。必须有基督的帮助，使每一情绪和欲望emotion and desire都必须服从理智与良心reason and conscience。

还要看一段，涉及到翻译和理解的问题：

“And the lusts of other things.” These are not necessarily things sinful in themselves, but something that is made first instead of the kingdom of God. Whatever attracts the mind from God, whatever draws the affections away from Christ, is an enemy to the soul. “别样的私欲。”这些事本身不一定是罪恶。但人们却将之置于首位，排斥了天国的位置。凡引诱人心离开上帝，使人的感情离开基督的事，都是心灵的仇敌。

这里说到“别样的私欲”，直译是“对其他一些事的贪欲 the lusts of other things”。本身不一定是有罪的“这些事These”对应上文提到的“其他一些事other things”。这些事未必是有罪的，但对这些事的贪欲the lusts of these  things，却把道挤住不能结实，是心灵的仇敌，“仇敌”对应的是“私欲”。食欲本身不是罪，但变态的食欲是罪；有些事本身不是罪，但对这些事的贪欲就是罪。这段文字绝对没有表达“有些私欲不是罪”的意思。

最后，让我们再次回到基督身上，他具有人性，是圣洁的，是无罪的，他的本性远避邪恶的事。但他时刻祈祷从父来的力量，这是他的需要，因为他的人性同样是软弱的with our weaknesses、in our infirmities——和起初的亚当相比，人的体力、智力和道德力不断减退、更加衰弱。祈祷也是我们的需要和特权。人性的软弱，并不是人性的有罪或犯罪的倾向。

说到“基督没有人的情欲 not in possessing like passions”，他不具有类似的情欲。上帝所造的亚当，他的食欲 appetites和情欲passions受到理智的控制，passions指激情、强烈的情绪，常常翻译成“情欲”，本来是一个中性词，正如“食欲”是一个中性词。但堕落的食欲、扭曲的情欲，就成了争战的私欲。人类堕落的本性中，往往具有遗传的或培养的变态的情欲、淫乱的情欲，所以passions有时作为一个贬义词出现。基督不具有类似的情欲，不是说基督没有人类的性情、也不是说基督没有身体的机能，是说基督没有任何私欲，他作为人的食欲、感情、愿望、情绪都是圣洁的，他的本性是无罪的，他丝毫没有犯罪的倾向。

《罗马书》第5章： 

12 这就如罪是从一人入了世界，死又是从罪来的；于是死就临到众人，因为众人都犯了罪。

　 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:  

13 没有律法之先，罪已经在世上；但没有律法，罪也不算罪。

　 For until the law sin was in the world: but sin is not imputed when there is no law.  

14 然而从亚当到摩西，死就作了王，连那些不与亚当犯一样罪过的，也在他的权下。亚当乃是那以后要来之人的预像。

　 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.  

15 只是过犯不如恩赐，若因一人的过犯，众人都死了，何况上帝的恩典，与那因耶稣基督一人恩典中的赏赐，岂不更加倍的临到众人吗？

　 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.  

16 因一人犯罪就定罪，也不如恩赐，原来审判是由一人而定罪，恩赐乃是由许多过犯而称义。

　 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.  

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

　 For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)  

18 如此说来，因一次的过犯，众人都被定罪；照样，因一次的义行，众人也就被称义得生命了。

　 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.  

19 因一人的悖逆，众人成为罪人；照样，因一人的顺从，众人也成为义了。

　 For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.  

20 律法本是外添的，叫过犯显多；只是罪在哪里显多，恩典就更显多了。

　 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:  

21 就如罪作王叫人死；照样，恩典也藉着义作王，叫人因我们的主耶稣基督得永生。

　 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.  

这里说，因一人罪就进入了世界 by one man sin entered into the world，因一人的过犯众人都死了through the offence of one many be dead，因一次的过犯众人都被定罪 by the offence of one judgment came upon all men to condemnation，因一人的悖逆众人成为罪人 by one man’s disobedience many were made sinners，这些表达当然不是说众人都与亚当犯一样罪过、众人都在亚当伊甸园的违命上有份，那么，亚当的堕落究竟给他的子子孙孙带来了什么？

我们已经查考了：“亚当不顺从，把罪恶遗传给了后代entailed sin upon his posterity”，亚当的子孙“遗传了他父母堕落的本性inherited the fallen nature of his parents”、“是在罪中生的was born in sin”，“他原备有无罪、纯洁、无玷污的圣洁本性，却因听从仇敌的暗示而跌倒了；他的后裔也堕落了became depraved。”

罪进入世界，是指堕落本性的遗传；众人成为罪人，是指本性的堕落；堕落的本性没有改变，就是还在罪中。耶稣成为人时，必然面对和必须解决的问题就是人类堕落的本性。“因一人的顺从，众人也成为义了by the obedience of one shall many be made righteous”，这是怎么实现的呢？正是“本于信，以至于信from faith to faith”（罗1：17）。

再看《罗马书》第8章： ——————————————————————————————————————————————————————

3 律法既因肉体软弱，有所不能行的，上帝就差遣自己的儿子，成为罪身的形状，作了赎罪祭，在肉体中定了罪案，

　 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:  

4 使律法的义成就在我们这不随从肉体、只随从圣灵的人身上。

　 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.  

这里说“律法既因肉体软弱，有所不能行的”，是什么意思呢？律法“不能使人称义，因为人在罪恶的本性中不能遵守律法，it could not justify man, because in his sinful nature he could not keep the law”。有罪的本性，是一个问题。

耶稣“成为罪身的形状”，当然是指耶稣取了人性。一方面，“作了赎罪祭”，“来担当我们的罪He came as the sin-bearer”，“祂用身体担当了罪的咒诅By bearing in His body the curse of sin”。“基督被钉时死去的是祂的人性，神性是不可能沉沦和死亡的it was His human nature that died. Deity did not sink and die”，“人性死了，但神性并没有死。基督在祂的神性里，拥有挣脱死亡束缚的能力Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death”。

另一方面，“在肉体中定了罪案condemned sin in the flesh”是什么意思呢？Condemn，定罪，谴责，声讨，有较强的司法意味，侧重从道义或原则上的谴责。我们看另一个英文版本的翻译：

 [bbe] For what the law was not able to do because it was feeble through the flesh, God, sending his Son in the image of the evil flesh, and as an offering for sin, gave his decision against sin in the flesh:

“在肉体中定了罪案”就是“gave his decision against sin in the flesh在肉体中作出了他反对罪的决定或决议”。

也就是说，耶稣承担了人类有罪的本性，神性和人性的联合必须战胜这个问题，同时，尽管人性的软弱，神性和人性的联合必须战胜所有试探，这样，耶稣带着肉身却成就了无罪的人性，这就是在肉身中给出了反对罪的决议、胜过罪的榜样。耶稣神人联合的榜样，成了我们得救的根源，只要我们“不随从肉体、只随从圣灵”。

（95）We are compassed with the infirmities of humanity. So also was Christ. That He might by His own example condemn sin in the flesh, He took upon Himself the likeness of sinful flesh.

我们被人性的软弱所困。基督也是这样。祂为了能用自己的榜样在肉身中定了罪案，便亲自取了罪身的形状。

（96）Jesus came in the likeness of sinful flesh, by a pure and holy life to condemn sin in the flesh. He came to our world to represent the character of God, and it is our work to represent the character of Christ. If we have lost His love out of our hearts, our work is to seek the Lord, that our hearts may be renewed by His Holy Spirit.

耶稣来成了罪身的形状，藉着纯洁圣善的生活在肉体中定了罪案。祂来到我们的世界要表现上帝的品格，而我们的工作是表现基督的品格。我们的心中若是丧失了祂的爱，我们的工作就是要寻求耶和华，好使我们的心被祂的圣灵更新。

（97）God has given to the world and to angels the evidence of the changeless character of His love. He would part with His only begotten Son, send Him into the world, clothed in the likeness of sinful flesh, to condemn sin and to die upon Calvary’s cross to make it manifest to men that there is provision in the counsels of heaven for those who believe in Christ, to keep the commandments of God. Aside from Christ, man cannot in spirit and in truth keep one of the commandments of God, but in Christ Jesus the claims of the law are met, because He transforms the nature of man by His grace, creates in the heart a new spiritual life, implants a holy nature, and men become Christlike in character.

上帝已赐给世人和天使证据，证明祂爱的不变性。祂宁愿舍弃祂的独生子，差祂进入世界，披上罪身的形状，定了罪案并且死在髑髅地的十字架上，好向人们显明在天上的议会中为那些信靠基督的人有准备，好使他们遵守上帝的诫命。离开基督，人无法以心灵和诚实遵守上帝的一条诫命，然而在基督耶稣里律法的要求得到了满足，因为祂用祂的恩典改变人性，在人内心造成一种新的属灵生命，栽培一种圣洁的本性，人在品格上就变得像基督了。

（98）The sinful nature of man was weak, and he was prone to the transgression of God’s commandments. Man had not the power to do the words of God; that is why Christ came to our world, that He might give him moral power. There was no power in heaven or in earth but the power of Christ that could  deliver from the [sentence illegible in original]. He came to meet the difficulty and to remove it. His own arm brought salvation. God sent forth His Son in the likeness of sinful flesh that He might condemn sin in the flesh and reveal the fact to heaven, to the worlds unfallen and also the fallen world, that through the power of divine grace, through partaking of the divine nature, man need no longer stand under the curse of the law or remain in transgression.

人类的有罪本性是软弱的，所以人容易违背上帝的诫命。人没有能力去遵行上帝的话语；那就是基督来到我们世界的原因，以便赐给人道德力。在天上地上惟有基督的能力才能救人脱离（原文字句难以辨认）。祂来对付和消除困难。祂自己的膀臂带来拯救。上帝打发祂的儿子以罪身的形状前来，以便在肉体中定了罪案，并向天堂、未堕落的诸世界和堕落的世界显明这个事实：藉着上帝恩典的能力，藉着与上帝的性情有分，人类无需再站在律法的咒诅之下或继续犯罪。

（99）Christ died that the life of man might be bound up with His life in the union of divinity and humanity. He came to our world and lived a divine-human life, in order that the lives of men and women might be as harmonious as God designs them to be. The Saviour calls upon you to deny self and take up the cross. Then nothing will prevent the development of the whole being. The daily experience will reveal healthy, harmonious action.

基督死了，是要使人的生命与祂的生命可以在神性及人性的结合中联系起来。祂降生到我们的世上，过了一种神人协体的生活，为使一般男女的生活也可以过得和谐，一如上帝所期望于他们的。救主呼请你们要克己背起十字架来。如此便没有什么可以阻碍全人的发展，而且在日常的经验中也将显出健全及和谐的行动来了。

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归纳以上段落：耶稣成为人，带着人性的软弱infirmities of humanity，过了一种神人协体的生活a divine-human life，以纯洁圣善的生活表现上帝的品格，为我们成就了一个“在肉身中定了罪案”的榜样。我们也能使我们的心被圣灵更新，来表现基督的品格。

虽然人类有罪的本性既堕落又软弱，但是他的恩典改变人的本性transforms the nature of man，栽培一种圣洁的本性implants a holy nature，造成一种新的属灵生命，赐给人道德力，人在品格上就变得像基督了。

基督在肉体中定了罪案，就是显明一个事实：通过神圣恩典的能力，分享神圣的本性，人类就可以遵守上帝的诫命。舍弃自我的本性，将属肉体的私欲钉死，将人性的软弱与基督的神性联合，这就是“不随从肉体、只随从圣灵”。

（100）Well, you say, it was Adam’s sin. You say, I am not guilty of that, and I am not responsible for his guilt and fall. Here all these natural tendencies are in me, and I am not to blame if I act out these natural tendencies. Who is to blame? Is God? Why did God let Satan have this power over human nature? These are accusations against the God of heaven, and He will give you an opportunity, if you want it, of finally bringing your accusations against Him.

你们说，那是亚当的罪。你们说，我没有犯那个罪，我对他的罪行和堕落没有责任。我里面有这一切本性的倾向，我若行出这些本性的倾向，就不该受责备。谁该受责备呢？是上帝吗？为什么上帝让撒但对人性有这种权柄呢？这些乃是对天上的上帝的控告，你若想要这么做，祂就会给你一个机会，最终提出你对祂的控告。

（101）Will you who read these words resolve that you will never again seek to excuse your defects of character by saying, “It is my way”? Let no one declare, “I cannot change my natural habits and tendencies.” The truth must be admitted into the soul, and it will work the sanctification of the character. It will refine and elevate the life, and fit you for an entrance into the mansions which Jesus has gone to prepare for those who love Him.

阅读这段话的人愿意决坚决不再以“这是我的作风”来原谅自己品格上的缺点吗？但愿没有人说：“我无法改变我生来的习惯和倾向。”必须将真理接到心里，就必实现品格的成圣。它纯炼和提升人的生命，预备你进来享受耶稣去为爱祂的人所预备的住处。

（102）The truth separates man from his sins, from his hereditary and cultivated tendencies to wrongdoing. The soul that cherishes the love of Christ is full of freedom, light, and joy. In such a soul there are no divided thoughts. The whole man yearns after God. He does not go to men to know his duty, but to Christ, the source of all wisdom. He searches the Word of God, that he may find out what standard he must reach.

真理使人与他的罪，与先天遗传和后天培养的犯错倾向分离。怀存基督之爱的人充满自由，光明与喜乐。这样的人不会三心二意。整个的人都仰慕上帝。他不向世人请教，以求明白何为本分，而是求问一切智慧之源主耶稣。他查考上帝的圣言，了解所树立的标准是什么。

（103）The change which must come to the natural, inherited, and cultivated tendencies of the human heart, is that change of which Jesus spoke when he said to Nicodemus, “Except a man be born again, he cannot see the kingdom of God.”

耶稣对尼哥底母所说：“人若不重生，就不能见上帝的国”（约3:3），指的是必须改变人心与生俱来的、遗传的和后天培养的倾向。

（104）Men and women, you will one day learn what is lust, and the result of its gratification. Passion of just as base a quality may be found in the marriage relation as outside of it.

男女世人啊，总有一天你们会明白什么是私欲，和满足私欲的后果。无论婚内婚外，都有人在放纵低级的情欲。

（105）Christ came from the courts of glory to this sin-polluted world and humbled Himself to humanity. He identified Himself with our weaknesses and was tempted in all points like as we are. Christ perfected a righteous character here upon the earth, not on His own account, for His character was pure and spotless, but for fallen man. His character He offers to man if he will accept it. The sinner, through repentance of his sins, faith in Christ, and obedience to the perfect law of God, has the righteousness of Christ imputed to him; it becomes  his righteousness, and his name is recorded in the Lamb’s book of life. He becomes a child of God, a member of the royal family.

基督舍弃了天庭的荣耀，来到这个被罪恶所污染的地球上，祂虚己取了人性。祂承受了我们的软弱，在凡事上受了试探与我们一样。基督在地上完善了公义的品格，不是为祂自己的利益，而是为了堕落的人类，因为祂的品格本是纯洁无瑕的。祂将自己的品格提供给凡愿意接受的人。罪人藉着悔改己罪、信靠基督、顺从上帝完美的律法，就可以拥有基督所归给他的义；基督的义就成了他的义，他的名字就被记在了羔羊的生命册上。他也成了上帝的儿女，王室的成员。

我们以“真道faith”“本性nature”“倾向tendency”“机能 powers and faculties ”“私欲lust”“软弱weakness”等关键词为线索，从怀著到《圣经》，系统查考了“上帝诫命和耶稣真道”的意义。这些内容的重要性不言而喻。除了一段（11）进行了重新翻译，所有怀著段落都从大家通用的工具软件、中英文同步检索而来，可以随时查证，所以省去了出处。惟愿都仰慕基督，查考圣言，了解标准，明白本分，不向世人请教，不会三心二意。以下话语，诚心所愿：

（106）God calls upon all to lift the standard bearing the inscription: “Here are they that keep the commandments of God, and the faith of Jesus.” He calls upon His people to work in perfect harmony. ….All need to be baptized with the Holy Spirit; all should refrain from censuring and disparaging remarks, and draw near to Christ, that they may appreciate the heavy responsibilities which the co-workers with Him are carrying. “Press together; press together,” are the words of our divine Instructor. Unity is strength; disunion is weakness and defeat.

上帝呼召大家高举那旗帜，上面印有：“他们是守上帝诫命和耶稣真道的”（启14:12）。祂呼召祂的子民完全和谐一致作工。……大家都需要圣灵的洗礼；大家都应当禁止批评诋毁的话，要亲近基督，以便能感激那与基督同工之人所负的重责。我们神圣的导师说的话是：“团结一致，团结一致。”团结就是力量，分散就是软弱及失败。

彼此从不同的路线，只要向着真理的核心、唯一的中心前进，就会越来越靠近；但如果偏离或背离了核心与中心，只会越来越分散。通过建立教派、组织、机构、团体，并不能促成属灵的合一；分门别类，一分再分，也不能产生真正的余数。偏离或背离中心，往往因坚持一点错误、强调某点枝节、理解出现偏差开始，但若不及时纠正，就会渐行渐远，迷失方向。保罗说“看你们学习的工夫，本该作师傅，谁知还得有人将上帝圣言小学的开端另教导你们，并且成了那必须吃奶、不能吃干粮的人。凡只能吃奶的，都不熟练仁义的道理，因为他是婴孩。惟独长大成人的才能吃干粮；他们的心窍习练得通达，就能分辨好歹了。”（来5：12-14）吃奶也好，吃干粮也好，只要肯查考、习练，就能通达、分辨。只要不是圣经所说“多人作师傅”“私意解说”（雅3：1，彼后1：20），或者孟子所称“人之患在好为人师”就好。下面有必要作些针对性的讨论，凡是以上已经出现的相关怀著，不再赘述。

讨论一：有人说“耶稣拥有有罪的本性，具有无罪的品格，有罪的本性不是罪”，他们不知道自己在说什么，除了请求他们认真阅读以上的怀著，只有圣灵才能开他们的心窍。以上学习了这么多，已经很充分了，对此不再重复。

（107）Man will rise no higher than his conceptions of truth, purity, and holiness. If the mind is never exalted above the level of humanity, if it is not uplifted by faith to contemplate infinite wisdom and love, the man will be constantly sinking lower and lower. The worshipers of false gods clothed their deities with human attributes and passions, and thus their standard of character was degraded to the likeness of sinful humanity. They were defiled in consequence.

人总不能高于他自己想象中的真理，纯洁和神圣。人的心若不超越人类的水准，若不借着信去思考上帝无限的智慧和慈爱，使自己超升起来，那么，他就必要渐渐低落下去。敬拜假神的人认为他们所崇奉之神明的品德和情感是与人类一样的，所以认为假神的品格标准也和犯罪的人类一样。因此这些人也就败坏了。

（108）Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

自从第一个救赎的应许在伊甸园中发出以来，基督的生活、品格和中保的工作一直是人类研究的课题。每一个有圣灵在心中运行的人都在这些题目上发挥了新鲜的亮光。救赎的真理得以不断地发展和扩充。这些真理虽然是古老的，却永远是新的，不断地向寻求它的人展示更大的荣耀和能力。

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这里说，人对真理、纯洁和圣善有着什么样的思想观念，这就决定了他所能达到的高度，不能更高了。假如人的心智从不超越人类的水准、也不借着信by faith去深思无限的智慧和慈爱而得到提高，那么人就会不断地越沉越低。假神崇拜的本质是什么呢？就是给他们的神明披上人的属性和情感human attributes and passions，将其品格标准降级到有罪的人性的样式the likeness of sinful humanity。

对耶稣人性的主题，惟愿我们以最谨慎、最严肃、最谦卑、最恳切、最深刻的态度进行祈祷和查考，直到天父“乐意将他儿子启示在我心里”（加1：16）。

讨论二：“人类的身体与道德是密切相关的。德行的标准是随着身体的习惯提高或降低的。”“任何不能增进健康的习惯，都会使更高的机能退化。”“如果身体的习惯不正确，智力和道德力就无法坚强；因为身体与道德之间存在着极大的感应。”

我们不能把耶稣身体的本性和道德的本性分开，耶稣的人性是无罪的，表明他身体的本性和道德的本性都是圣洁的。人性的软弱，是指体力、智力、道德力的衰退，和堕落之前的亚当相比，存在量的差异。耶稣的人性，和堕落之前的亚当相比，没有有罪和无罪这种质的差别。“他的性情是合乎上帝旨意的。他的心智能领会天上的事。他的爱情是纯洁的；他的食欲和情绪都受理智的支配。他既赋有上帝的形象，并完全顺从他的旨意，所以他是圣洁而幸福的。”这些描写当初亚当的话，包括了道德机能和身体机能，用在耶稣的人性上毫无二致。

犯罪的倾向，属于有罪的本性，不是单单肉体的软弱，耶稣的人性中没有任何犯罪的倾向。身体，不管在始祖堕落之前、还是之后，都只是个器具，体力退化的身体并不是固有有罪本性的身体；罪也好，义也好，都是从心发出的、也是从本性而来的，而不是由身体决定的。身体的退化，就像大自然的衰残，固然是罪的结果，但不是罪恶本身。

耶稣再来的时候，身体得以荣耀变化，前提是本性因恩典得到更新、内在上帝的形像已经恢复。亚当受造时的身体，还不是将来荣耀的身体，亚当在等到荣耀升天之前，就在试验面前失败了。

我们要认识到：与生俱来加上后天培养的堕落的本性，是根本的问题和困难，所以我们需要基督的救恩；退化的身体，并不是一个拖累或借口，亚当拥有尚未退化的身体时还是犯罪了，耶稣具有退化的身体照样得胜了。

让我们举例说明，吸烟不是身体自然的爱好，刚吸烟时身体会起反感，但人自主的意志决定继续学习吸烟，反复的行为终于培植了一种烟瘾，从此这种私欲占了上风，经常发作来牵引人去继续吸烟。烟瘾，是毒根，是问题的本质，但并不是身体固有的，它既是后天培养的，也是完全可以戒除的。

健康的身体，有合理的口味和食欲，遵循自然律来吃喝，“为要补力，不为酒醉”（传10：17）。自然界也带给人类丰富的出产。柿子开始结果子，还是青的，味道发涩，因为种子尚未完全成熟，它不让鸟儿们来吃；当种子成熟时，柿子红了，挂在树上美丽而醒目，味道也甜美，似乎在召唤“可以来吃我了，拜托你们把我的种子散播出去就行了！”辣椒也是一样，它很辣的时候，是在自我保护，当它成熟了，就变成了鲜艳的颜色，味道也会变甜，那时才适合被食用。苦瓜，熟透的时候，同样会颜色变美、味道变甜。自然界的动物或鸟儿，并不吃发涩、发苦、很辣、刺激性很强、或有毒的植物，正好适合植物生长的需要。而植物花枝招展，还提供美食，在招蜂引蝶，需要授粉了；植物的果实鲜艳夺目、气味芬芳、味道佳美，吸引人和动物来吃，为要把种子散播开来。但是，和谐不总是出现在人与自然之间，人偏偏喜欢上了苦瓜的苦味、辣椒的辣味、刺激性的芥末、发麻发涩的东西，甚至麻醉或兴奋神经的有毒的东西，这些堕落的、变态的食欲、口味或嗜好，都被列入争战的私欲当中。在人与人之间，淫乱的、扭曲的情欲更是比比皆是。

不管是遗传的还是培养的，私欲、罪恶的倾向与习惯，写在人有罪的本性当中，但不是身体固有的、除了死或等到耶稣再来而无法摆脱的。某些人错误的理解似乎是说：“为什么上帝让撒但对人性有这种权柄呢？我堕落的本性是与生俱来的，我改变不了生来的习惯，我行出这些本性的倾向，不应该受到责备！”思想或行为遵循本性的路线图（the course of nature，雅3：6），就像自然界不越常轨、按着秩序循环往复。所以，建立新的品格和生活，必须改变本性的倾向或习惯、属肉体的私欲或嗜好，改写本性的路线图。“上帝恩典提炼人的能力足以改变人的本性”，“这改变是一种超自然的工作，使人本性上有了超自然的成分”，但身体还是一样。

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（109）So the principles of God’s truth, hidden in the heart of an individual, change his entire nature, and influence his life. The natural feelings are transformed, the affections are consecrated, and the mind elevated. Physically, the man appears the same; but inwardly, he has become renewed by the heavenly principles that animate his life.

上帝真理的原则也是这样，既藏在一个人心中，就改变他整个的本性，影响他一生。本性的情感得以改变，爱情得以圣化，思想也提高了。从身体上来说，这个人还是一样，但他的内心却已被天上的原则更新而生气勃勃了。

（110）He who determines to enter the spiritual kingdom  will find that all the powers and passions of an unregenerate nature, backed by the forces of the kingdom of darkness, are arrayed against him. Selfishness and pride will make a stand against anything that would show them to be sinful. We cannot, of ourselves, conquer the evil desires and habits that strive for the mastery. We cannot overcome the mighty foe who holds us in his thrall. God alone can give us the victory. He desires us to have the mastery over ourselves, our own will and ways. But He cannot work in us without our consent and co-operation. The divine Spirit works through the faculties and powers given to man. Our energies are required to co-operate with God.

凡决心进入属灵国度的人必要发现，未经更新之本性中的一切力量与情感，以黑暗之国的势力作为后盾，是与他针锋相对的。自私和骄傲要起来反抗一切揭露其罪恶真相的事物。我们靠着自己不能克服那些力求统治我们的邪情恶念。我们无法战胜那奴役我们的强敌。只有上帝能使我们得胜。祂希望我们能控制自己，以及自己的意志和行动。但是如果不取得我们的同意与合作，祂就不能在我们心中作工。圣灵乃是藉着赐给人类的各种才能和力量而工作的。我们必须与上帝通力合作。

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当揭露“未经更新之本性中的一切力量与情感all the powers and passions of an unregenerate nature”、“邪情恶念the evil desires and habits（罪恶的欲望和习惯）”“其罪恶真相be sinful（是有罪的）”时，有人就会出于自私和骄傲起来反对，上帝无法和这样的人合作。

讨论三：亚当起初被造时，拥有圣洁的本性，毫无罪恶玷污的痕迹，但是魔鬼已经存在，势必从外面进行偷袭，而亚当具有自由选择权，他也必须面对考验和试验。他有自由选择善恶，他若决定选择恶，就必拥有恶。人滥用了其本性的这种高级特权。不相信上帝的话，导致了始祖的堕落。耶稣在地上遭受试探，就和亚当在伊甸园受到试探一样，都有跌倒的可能，但神人联合的耶稣，他的人性完全得胜了。

无罪的亚当，有跌倒的可能，也确实跌倒了；无罪的耶稣，也有跌倒的可能，他曾冒着丧亡的危险；本性重生的基督徒，只要魔鬼还存在，就一直有犯罪的可能。

“如今有两大势力，正在争夺世界的主权。我们势必受二者之一的管辖。”“人人都可自由选择愿受哪一种势力的管束。”

“没有我们的同意，上帝是不会控制我们思想的”；但“当你将自己的意志屈服于祂的旨意时，祂就立时控制了你，在你里头运行，使你立志行事成就祂的美意。”

“我们若不确实的让基督管理，就必被那恶者所控制。”“我们若要受黑暗之国的管辖，就无需故意如此选择，只要疏忽与光明之国携手就够了。我们若不与天庭合作，撒但就必又占据我们的心作他的住所。”

“我们也许可以除掉许多恶习，也可以暂时与撒但绝交。可是我们若不时刻献身与上帝，因而与祂有一种牢不可破的关系，就必被撒但所胜。”

“这样的联合一旦形成，就只能用继续不断的，诚恳实在的，辛勤艰苦的努力，来加以维持保守。基督运用祂的能力，来保守卫护这种神圣的连结。无助的罪人也必须以不倦的努力尽自己的本分，否则撒但就必用他残忍狡猾的势力，使他与基督隔绝。”

讨论四：耶稣的道成肉身，给出了天父对人类的最高理想乃是：无罪的一生！难道你不相信耶稣真实的人性吗？难道你不相信耶稣是人类可以跟从的榜样吗？“除了耶稣之外，世上再不可能出现一生都是无罪的人”，很多人持着这种似是而非、相互矛盾的见解。

罪是不可避免的，这样的陈词滥调应该抛弃了。犯罪并无必要，对起初的亚当是如此，对亚当堕落之后的子子孙孙也是如此。圣经从来没有说：“人只能先犯罪，然后再去悔改”；更没有说：“悔改只是表达一种意愿而已，但心有余力不足，在这地上带着肉体就难免犯罪，完全遵守诫命只有等耶稣接我们升天后才能做到。”

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（111）Men and women frame many excuses for their proneness to sin. Sin is represented as a necessity, an evil that cannot be overcome. But sin is not a necessity. Christ lived in this world from infancy to manhood, and during that time He met and resisted all the temptations by which man is beset. He is a perfect pattern of childhood, of youth, of manhood.

无论男女都会为自己的犯罪倾向辩护。有人说犯罪是不可避免，无法胜过的。其实犯罪并无必要。基督曾生活在世界上，自幼年至成年，在此其间，祂遭遇和抗拒了人类所遭遇的一切试探。祂是儿童、青年和成年人完美的榜样。

（112）The life of Christ has shown what humanity can do by being partaker of the divine nature. All that Christ received from God we too may have. Then ask and receive….

基督的生活显明了人与上帝的性情有分能成就何等的事。基督向上帝所领受的一切，我们也能领受。只要祈求就能得着。

（113）Even the babe in its mother’s arms may dwell as under the shadow of the Almighty through the faith of the praying mother. John the Baptist was filled with the Holy Spirit from his birth. If we will live in communion with God, we too may expect the divine Spirit to mold our little ones, even from their earliest moments.

即使是母亲怀里的婴儿，也能因时常祈祷的母亲的信心，而住在全能者的恩佑之下。施洗约翰从出生时就被圣灵充满。我们若在生活中常与上帝相交，也可指望圣灵很早就塑造我们的孩子。

（114）John the Baptist was a man filled with the Holy Ghost from his birth, and if there was anyone who could remain unaffected by the corrupting influences of the age in which he lived, it was surely he. 如果还有什么人能够保持不被他所生活时代的腐败影响所感染的话，那他确实是。

施洗约翰是一个生来就被圣灵充满的人，而且在他那个时代中，也只有他一个人实实在在地始终保持清白，未受当代腐化势力的影响。

（115）The mother who is a fit teacher for her children must, before their birth, form habits of self-denial and self-control; for she transmits to them her own qualities, her own strong or weak traits of character. The enemy of souls understands this matter much better than do many parents. He will bring temptation upon the mother, knowing that if she does not resist him, he can through her affect her child. The mother’s only hope is in God. She may flee to Him for grace and strength. She will not seek help in vain. He will enable her to transmit to her offspring qualities that will help them to gain success in this life and to win eternal life.

一个适合教育儿女的母亲，必须在生育以前养成克己自制的习惯，因为她会将自己的素质，包括品格的优点或弱点遗传给儿女。人类的仇敌比许多父母更清楚这一点。他要对母亲进行试探。他知道母亲如果不抵制他，他就能藉着她影响她的孩子。母亲唯一的希望在于上帝。她可以投奔祂，以获取能力与恩典；她不会徒然寻求。上帝会使她将优良的品质遗传给儿女，帮助他们获得今生的成功和永恒的生命。

（116）When the angel Gabriel appeared to Zacharias, foretelling the birth of John the Baptist, this was the message which he brought: “He shall be great in the sight of the Lord, and shall  drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.” God had an important work for the promised child of Zacharias to do; a work that required active thought and vigorous action. He must have a sound physical constitution, and mental and moral strength; and it was to secure for him these necessary qualifications that his habits were to be carefully regulated, even from infancy.

当天使加百列向撒迦利亚显现，预告施洗约翰的出生时，他带来的信息是：“他在主面前将要为大，淡酒浓酒都不喝，从母腹里就被圣灵充满了”（路1:15）。上帝有一项重要的工作要应许给撒迦利亚的儿子去做；这项工作需要积极的思维和精力充沛的行动。他必须有健全的体力，智力和道德力；要获得这些必要的资格，他的习惯从婴孩时期起就必须受到严格的管制。

（117）The Lord would have the wife of Manoah adhere to strict habits of temperance. “And the angel of the Lord appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing.” The angel who appeared to Zacharias and Elisabeth said, “Thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost.” Here we have the child taken before his birth and after. You mothers should place value on these things. The appetites of the mother are transmitted to the children.

上帝希望玛挪亚的妻子保持严格节制的习惯。“耶和华的使者向那妇人显现，对她说：‘向来你不怀孕，不生育，如今你必怀孕生一个儿子。所以你当谨慎，清酒浓酒都不可喝，一切不洁之物也不可吃。’”向撒迦利亚和伊利莎白显现的天使说：“你的祈祷已经被听见了。你的妻子伊利莎白要给你生一个儿子，你要给他起名叫约翰。你必欢喜快乐；有许多人因他出世，也必喜乐。他在主面前将要为大，淡酒浓酒都不喝，从母腹里就被圣灵充满了”（士13:3,4; 路1:13-15）。这是有关孩子出生前后的指示。你们作母亲的应该重视这些事。母亲的食欲会被遗传给儿女。

（118）And it was not enough that the promised child should receive a good legacy from the parents. This must be followed by careful  training and the formation of right habits. God directed that the future judge and deliverer of Israel should be trained to strict temperance from infancy. He was to be a Nazarite from his birth, thus being placed under a perpetual prohibition against the use of wine or strong drink. The lessons of temperance, self-denial, and self-control are to be taught to children even from babyhood.

这应许的孩子只从父母受到良好的遗传是不够的。他更需要受良好的训练，并养成正当的习惯。上帝曾指示这个将来作以色列士师和拯救者的孩子，必须从小领受严格节制的训练。他要从出生就归上帝作拿细耳人。这样，他就终身处在清酒浓酒都不可喝的禁令之下。父母应当从儿女作婴儿的年龄起，就把节制、克己和自治的教训教导他们。

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讨论五：首先，我们得承认“上帝究竟如何作成创造之工，他从来没有启示给人；人类的科学决不能查出至高者的秘密。他创造的能力和他的存在，同是人所不能明白的。”

“当我们默想基督道成肉身的时候，就会感到这是人心所无法领悟，深不可测的奥秘。……神性与人性Divinity and humanity神秘地结合起来，达到神人man and God合一。我们在这种联合中，看到堕落人类的希望。”

还有，“圣灵的本性原是一个奥秘。人无法加以解释，因为主未曾将这事启示与人。妙想天开的人或可拼凑一些经文而加上人的解释；但接受这些见解却并不足坚固教会。关于这些过于艰深而非人所能领悟的奥秘，仍以保持缄默为妙。”“人不能解释圣灵的行动，正如不能解释风的行动一样。”

“天上的三一真神有永活的三个位格three living persons；凡凭着活泼的信心接受基督的人，要奉这三位大能者——父、子、圣灵——的名受洗，这三位大能者必与天国顺命的子民合作，帮助他们在基督里过新的生活。”

“我们需要认识到圣灵有本体person正如上帝有本体一样，祂正在这些场所行走。”“圣灵是有位格的，因为祂与我们的心同证我们是上帝的儿女。”“只有上帝的第三个位格the third person of the Godhead，即圣灵的能力，才能遏制罪恶之君的势力。”“罪恶已累积了许多世纪，只有圣灵的大能才能抑制和抗拒。圣灵是上帝的第三个位格。祂要带着无限的活力、充足的神能divine power来到。另有一个灵必须应付；因为罪恶的本质正在各方面运行。人类服在撒但束缚之下的情形真是惊人。”

基督是圣子，上帝的第二个位格，“世界的救主是天使们所崇拜的，祂是天庭的君王；但祂撇下了自己的荣耀，以人性披覆了神性。祂成了柔和谦卑的耶稣。祂把自己的财富和荣耀留在了天上”。在地上的耶稣，他是完全的人，他也仍然是圣子，因为他圣子的身份和地位只是留在了天上、他随时可以回去，他也可以透过人性闪耀出圣子的神性；只不过他并不是以圣子的神性出现的、已经将此隐去了，因为圣子的神性是不可能死的、只有人性才能经历死。然而，他软弱的人性乃是与圣灵联合的，这种神性与人性的神秘结合，既是耶稣胜过魔鬼一切试探的秘诀，也是我们堕落人类得救的希望。

所以，无论说在什么时候圣灵从耶稣身上收回了，这种说法都是站不住脚的。关于圣灵收回的情况，下文会提到。

说到圣父圣子圣灵的位格，相反，“那以上帝是一种弥漫在自然界中的元素an essence（精华、精髓）之说，乃是撒但最狡猾的骗术之一。它误表了上帝，也亵渎了上帝的伟大与威严。”“因为如果上帝是一种弥漫在全自然界中的元素，则祂也住在一切人身之中；而人要达到圣洁，亦只须发展他内在的能力就行了。”

自然界带给人类丰富的恩赐，但不能敬拜自然界，代替自然界的上帝。“世人高举自然过于自然界的上帝。”“许多人说，物质本身具有能力，就是说物质赋有某种特性，能靠它内在的能力来活动；又说，自然界的一切作用是循着不变的定律，连上帝自己也不能加以干涉，其实，这是荒谬的科学，是《圣经》所不能支持的。原来大自然为创造大自然之主所役使。上帝决不废除自己的定律，也不违反定律行事；却常用定律作他的工具。大自然界证明有一位全智者，一位神，一种活的动力，凭着自然律在其中运行。在自然界中有圣父和圣子经常不断在工作着。”

“自然的生命虽时时刻刻蒙上帝能力divine power的保守；却不是由于直接的神迹，而是藉着充分运用我们所能获致的福惠来维持的。照样，属灵的生命也是藉着运用上帝所已经供应的那些方法来维持的。”要理解圣灵和圣经的关系。

“必须为圣灵打开心门，因圣灵使人成圣。真理则是媒介the medium。必须接受在耶稣里的真理。”“上帝虽已藉着圣经将祂的旨意启示给人，但这并不是说，人不再需要圣灵常与他们同在，引导他们了。况且我们的救主曾应许赐下圣灵，为要向祂的仆人解释圣经，发挥和应用其中的教训。”“圣灵的运行却常是与上帝的圣言相符的”，“圣经既是上帝的灵所默示的，圣灵的教训就不会与圣经的教训相抵触。”“圣经是改变品格的强大媒介”，但是“若无圣灵引导，我们必时常易于歪曲圣经或是误解它”，“若没有圣灵的帮助，谁也不能解释圣经”。

圣灵使用圣经这一媒介，还有，“圣灵要与活证人的见证联合起来警告世人。上帝的工人是传达天上信息的媒介，圣灵则给真理的话语带来神圣的权威。”

圣灵就是圣灵，有上帝的位格；圣经就是圣经，是上帝的道变成了人的话语的媒介；圣灵和圣经关系密切，但将圣经的话语等同于圣灵本身的说法，有一种泛神论的倾向，是不可取的。

圣灵，以及圣灵使用的种种媒介与方法，终究要与人的机能、人的信心合作。

“基督在凡事上都是我们的榜样。为回应祂向天父的祷告，天开了，圣灵仿佛鸽子从天降下，住在祂的身上。上帝的圣灵是要与人交流的，并要住在顺从与忠信之人的心里。亮光和力量会临到那些恳求寻求之为要有智慧抵挡撒但、随时战胜试探的人。我们要得胜，正如基督得了胜。”

“使徒保罗写道：“祂从起初就拣选了你们，叫你们因信真道，又被圣灵感动成为圣洁，能以得救。”（帖后2:13）这节经文指出得救的两个媒介agencies——圣灵的感动和基督徒坚强活泼的信心。……耶稣基督的宝血、圣灵、上帝的话，都是属于我们的。上天赐下这一切的目的，就是为了基督所代死的人得救；这有赖于我们握住上帝的应许，成为祂的同工。上帝与人要在工作中通力合作。”

“亚当在伊甸园犯罪之后，上帝赐给了我们基督，使我们不是在罪中得救，而是救我们脱离罪，重新效忠于上帝，成为顺命的儿女。当我们将自己的思想，心灵，身体以及我们的一切都屈服于上帝圣灵的管束时，真理的圣灵就与我们同在，我们的思想就能领悟这伟大的救赎计划。”

“每一位母亲都应注意让自己的儿女了解他们自己的身体bodies，以及如何照顾自己的身体。她应当说明我们仁慈的天父所赐给我们的肌肉的构造和用途。我们是上帝的手艺，祂的话宣布我们“受造奇妙可畏”（诗139:14）。祂已为人心the mind预备了这个活的居所；它“被联络”，成为主亲自装备的殿，供祂的圣灵居住。心智控制着整个人。我们一切的行动，或善或恶，都发源于心。使我们敬拜上帝且使我们与天上的生灵联盟的，乃是心智。”

“当我们的心minds被圣灵所控制的时候，我们就会明白面酵的比喻所教导的教训。面酵怎样对面团起作用，圣灵也怎样对人心human heart起作用，吸引其一切的才干与能力，使魂与灵与身子都与基督一致。人无法造成这种变化。这种变化只能靠圣灵而来。在接受圣灵控制的人身上，会激发新的思想、感情和意愿。心灵mind发生了变化，机能the faculties开始运作。”

“上帝的灵并不在悔改的人身上制造新的机能faculties，而是在那些机能的使用上引发明确的改变。人的心思意念和心灵得到改变的时候，人并没有蒙赐予一个新的良心conscience，而是他的意志顺从更新了的良心，就是一个因圣灵的运行，而唤醒潜在悟性的良心。”

“凡上帝的灵住在心里的人，将在基督的国里与他永远同在，凭着信心接受圣灵，就是永生的开始。”

对于救赎来说，圣灵与人的联合是不可或缺的。圣灵与人的结合也是一种有条件的合作，圣灵通过人的机能来运行，圣灵的控制以人的屈服与顺从为前提；圣灵赐生命的能力，激活人的最高机能the highest energies of the being，医治身心，赋予健康与平安，栽培圣爱与快乐。

如果强调说重生之后就再不可能犯罪了，那是倾向于把圣灵的控制绝对化、把具有高级机能与自由意志的人视为机器人；相反，如果强调说亚当受造时机能全备，或者救赎完成、恩门关闭之后得救之人机能恢复，这时都是没有圣灵的同在与控制的，那是倾向于把自身的机能绝对化、把圣灵的居住视为暂时之举，这是一种自然神论的倾向。说圣灵最终要从恶人、也要从义人身上收回，这种毫无根据的推论，是与救恩的原理相背的，也是与创造之工不符的。

“耶稣洁净圣殿的行动，宣布了他做弥赛亚的使命，并开始了他的工作。这为上帝居住the abode of the divine Presence而造的圣殿，本是给以色列人和全世界的一个实物教材。亘古以来，上帝的本意是要每个受造的生灵，从光明的撒拉弗（天使）到人类，都作创造主居住the indwelling of the Creator的圣殿。但因罪的缘故，人类不能再作上帝的居所a temple for God。人心被罪污染，已不能显出神圣之主the Divine One的荣耀。然而，上帝的儿子成了肉身，上帝God竟能住在人性之中，而人心因救恩就重新成了他的圣殿。上帝定意要耶路撒冷的圣殿成为每个人都能达到的无比崇高程度的永久象征。可惜犹太人虽以此建筑为自豪，但竟不明白其重要意义，没有献上自己作为圣灵the Divine Spirit的殿。耶路撒冷圣殿的院子中充满了龌龊交易的扰攘喧嚣，逼真地反映了人心中的殿被肉体的情欲和不洁的思想所玷污的情形。耶稣洁净圣殿，就是宣布他洁净人心中罪污的使命，洁净那些腐化心灵的属世企图、自私的欲望和邪恶的习惯。”

“人心被罪恶侵占，单靠自己决不能将其驱逐出去。只有基督能洁净人心的殿，但他决不会勉强闯进来。他现在到人心里来与从前到圣殿不同，因为他说：“看哪，我站在门外叩门，若有听见我声音就开门的，我要进到他那里去。”（启3:20）他来不只是住一天，因为说：“我要在他们中间居住，在他们中间来往……他们要作我的子民。”他必“将我们的罪孽踏在脚下，又将我们的一切罪投入深海。”（林后6:16；弥7:19） 他一来，就必使心灵洁净成圣，成为主的圣殿和“上帝藉着圣灵居住的所在”（弗2:22）。”

救恩乃是使上帝创造人类的旨意得以完成——成为圣灵居住的所在，彰显创造主的荣耀。

但上帝的旨意并不能在每个人身上实现，因为恶人拒绝圣灵到底。圣灵收回的情形，是什么呢？

“人常常被安置在上帝应有的位置；人受到赞美和尊崇，直到他看不出自己是依赖神能的；为了救他免于灭亡，上帝就被迫从他身上大量收回withdrawing圣灵，好让他看到自己的软弱。”

“有人在安息日作不必要的旅行，和许多本来可以不做的事。主说：要当心你一切的道路，免得我因你不严格遵行我的训言而收回remove我的圣灵。“当记念安息日，守为圣日。”要记住这条指示。不要疏忽遗忘。“六日你当劳碌作你一切的工”（出20:9）。在六日里要做好安息日的一切准备工作。”

“他们既然拒绝，上帝的灵就从犯罪作恶的人身上收回withdrawn。结果，他们便在洪水中灭亡了。”

“上帝没有发出超自然的能力使那个反叛之王的心刚硬，但法老既拒绝了真理，圣灵就被收回withdrawn了，他便被撇弃在他所选择的黑暗和不信中。人们因坚持拒绝圣灵的感化而使自己与上帝断绝。”

“上帝圣灵的管束已经从那轻视祂恩赐的人身上收回removed。他们已经恶贯满盈了。从此全世界都可以看到故意拒绝真光的结果了。”

“上帝要从那些坚持背离这些警告的人收回withdraws他的圣灵，任凭他们去受他们所喜爱的各种欺骗。”

“当上帝的灵最后离开withdrawn犹太国的时候，祭司和民众却不知道。虽然他们处于撒但的控制之下，并受最残酷而恶毒的情绪所支配，但他们还自以为是上帝的选民。圣殿里的礼节还是照旧奉行，祭牲照旧献在已被污秽的祭坛上，祭司们每日照旧祈求上帝赐福给那染了上帝爱子之血而同时还在设法杀害祂仆人和使徒的子民。照样，正当天上圣所中宣布那无法挽回的判决，而这世界的命运已经永远决定的时候，地上的居民也是不知道的。上帝的圣灵已经最后收回withdrawn了，但那些人还是照旧举行宗教礼拜，而且邪恶之君所用以鼓动恶人去完成他毒计的热忱，看上去倒象是为上帝发热心呢。”

“那约束恶人的灵已经收回removed，撒但就要完全控制那些始终不肯悔改的人。上帝的忍耐已经到了尽头。这世界已经拒绝祂的恩典，藐视祂的慈爱，并践踏祂的律法。恶人已经跨过了他们蒙恩时期的界线，上帝的灵既然被他们一味地拒绝，现在已经收回withdrawn了。”

可见，对每个世代的人，上帝都给以领受真光和特权的机会，都有个宽容的时期，可与上帝和好。但这恩典是有期限的。圣灵的感动长久被人藐视和拒绝，总有一天就要收回了。

全人类恩典时期结束时，圣灵就会从那些始终不肯悔改的恶人最后收回了，他们就要落在撒但的完全控制之下。耶稣在天上的中保结束了，恶人再也没有悔改得到赦免的机会了（他们也不可能悔改了），但这是意味着圣灵也要从义人收回吗？强调这种毫无根据的推论究竟有什么意义呢？这是要百姓为晚雨圣灵作准备呢、还是叫人放弃圣灵沛降呢？

“日子一天一天地永远消逝，使我们更接近宽容时期的结束。我们应当空前热心地祈求圣灵更丰盛地赐给我们，并仰望圣灵成圣的能力降在工人身上，使他们所帮助的人知道他们是跟过耶稣，并向祂学过的。”

“那时“晚雨”，即主面前“安舒的日子”将要来到，以加强第三位天使的大呼声，并预备圣徒在prepare the saints to stand in the period最后的七大灾倾降时站立得住。”

“当基督身体的各肢体来到最后斗争之时，也就是“雅各遭难的时候”，他们也要长成基督的身量，并大得祂的灵。在第三天使信息变成大声呼喊之时，在有大能力大荣耀结束圣工之时，上帝忠心的子民也要共享那荣耀。晚雨要奋兴及坚强他们，好经历那大艰难的时期It is the latter rain which revives and strengthens them to pass through the time of trouble。他们的面上要发出那随第三天使而来的荣光。”

奋兴和坚强我们通过七大灾的正是晚雨。现今“得胜了每一项缠绕他们（我们）的罪，以及骄傲、自私、爱世界和每一项错言错行”，“越来越亲近主，恳挚地致力于必需的准备”，是为了迎接晚雨的沛降，而不是为了等到圣灵的收回。圣灵的沛降和圣灵的收回，的确会同时发生，但发生的对象不同，以下的段落十分贴近当下：

“上帝领导祂的子民，一步一步前进。祂领他们到了预先算好的足能表明心迹的不同点上。有些人在这一点上能忍受得住，但在下一点上却跌倒了。在每逢进步一点时，他们的心意the heart都要经过更严格一点的试验和试炼。凡自命为上帝子民的人，如果觉得自己的心意反对这种整直修正的工作，就当说服他们，他们若不愿被主从口中吐出，还得下一番功夫去胜过才好。天使说：“上帝要愈加严格自己的工作，来试验证明祂的每个子民。”有些人愿意接受某一点；但当上帝领他们到另一试验之点时，他们就畏避退缩，因他们觉得这一点是直接打击到自己心中所隐藏的偶像。在这里他们有机会看出自己心中到底藏些什么东西，以至把耶稣关闭在外。他们重视某些事物something过于真理，他们的心也没有预备接受耶稣。每一个人都要经过一番长时期的试验及证明，好看出自己肯否牺牲心中的偶像及听从那“真实见证者”的劝勉。任何人若没有藉着顺从真理得以洁净，没有胜过自私，骄傲，及邪情恶欲 evil passions，上帝的天使就要指责：“他们是和自己的偶像联合的，任凭他们吧。”天使们就要去作自己的工作，而抛弃这些不肯制服罪恶性情sinful traits的人，让恶天使去管理之。至于那些来到了每一点，经过了每一试验而仍能坚立，并不顾一切代价而得胜的人，已听从了那“真实见证者”的劝勉，就必领受晚雨receive the latter rain，而预备好变化升天be fitted for translation。”

最后，让我们回到“基督的苦难”相关问题上来。登山变像之时，耶稣得到了力量，可以应付被卖及被钉；这件事可以和末后的信徒领受晚雨圣灵类比。在客西马尼园，天使长又来给这位神人二性的恳求者增加力量。耶稣作为赎罪祭，担负人类的罪而受刑，这是他完成了作为人类教师和圣洁榜样的任务后，另一个使命。他经受世人罪恶重压的痛苦时，受到了撒但最凶恶的试探和攻击，但他始终持守对上帝的信心和顺服。

“在登山变像之时，耶稣从祂的父得了荣耀。我们听到祂说：“如今人子得了荣耀，上帝在人子身上也得了荣耀”（约13:31）。这样，祂就在被卖及被钉之前，得到了力量，可以应付末后惨烈的苦难。当基督身体的各肢体来到最后斗争之时，也就是“雅各遭难的时候”，他们也要长成基督的身量，并大得祂的灵。”

“他感觉到，因着罪他与天父隔开了。这相隔的鸿沟是那么宽，那么黑，又是那么深，他的心灵不禁战栗不已。他绝不可运用他的神能来逃避这极大的痛苦。他既是人，就必须忍受人类犯罪的结果，必须忍受上帝对违背律法所有的愤怒。这时基督的处境，是他从来没有经受过的。”

“那在撒但堕落之后代替他侍立在上帝面前的大能的天使来到基督身边。他来，不是要从基督手中把苦杯拿去，而是要以天父慈爱的保证来加强他的力量，好喝下那苦杯。他来，要将能力带给这兼有神人二性的恳求者。”

“风暴虽然未曾减退，但它所袭击的目标基督，已经得了力量来应付其威势。他以镇定沉着的姿态出现。他血迹斑斑的脸上，有天上来的平安。他已忍受无人能受的痛苦，因他已为人人尝了死味。”

“救主临死之时所受的痛苦忧伤，真是古今所无！这种天父不悦的感觉the sense，使祂的苦杯格外难以下咽。基督在十字架上气断得这样快，并非因为肉身的痛苦，乃是因为世人罪恶的重压，及对于天父怒气的感觉a sense所致。天父的荣耀及支持已离开了祂，伤心绝望之情使乌云黑暗重重压迫着祂，从祂苍白颤动的口唇中，迫出了痛苦的呼喊：“我的上帝，我的上帝，为什么离弃我”（太27:46）？”

“祂受了试探，深恐罪恶在祂父的眼中是这样的可憎，以致祂再不能与其爱子和好。这种以为自己已被其父永远丢弃了的凶恶试探，使祂在十字架上发出了扎心的呼喊：“我的上帝，我的上帝，为什么离弃我”（太27:46）？”

“对于这个苦苦逼迫的仇敌，基督虽在极度痛苦之中，仍未分毫屈服。”“祂熟悉祂父的品性，及其公正，慈悲，和大爱”，“基督凭着信心，仰赖他向来所乐意顺从的父。因此，当他顺服地把自己交给上帝时，先前所有不蒙天父喜悦的感觉就消失了。基督因信而得了胜。”

诚然，耶稣担负人类罪的刑罚时，他痛苦忧伤的感受，和将来罪人结局时的感受一样。“基督所感受的，正像罪人将来在上帝大怒的碗向其倾倒之时所感受feel的一样。黑暗的绝望犹如死亡的柩衣，要笼罩他们犯罪的心，那时他们就要充分明了罪的邪恶了。”

但是，有所区别。圣灵已经收回了，拒不悔改的罪人最后要为自身的罪受罚，他们无法战胜可怕的绝望和罪疚，他们也不会向上帝回心转意，他们的心乃是在撒但的控制之下。而耶稣，他只是担负罪的结果、罪的刑罚，他自己并没有罪，他没有无法摆脱的罪疚感，他能够始终信赖并顺服天父，他战胜了不蒙天父喜悦的感觉，也丝毫没有屈服于撒但的试探。

我们能够推论说圣灵是从耶稣身上收回了吗？耶稣在客西马尼园挣扎时，他是单凭自己的人性来对付黑暗的权势吗？假如圣灵收回了，怎么天使长又来加强他的力量呢？耶稣在旷野禁食时，他是单凭人性在对抗撒但的试探吗？他在地上是凭着软弱的人性在忍受痛苦吗？

“基督以软弱的人性in the weakness of humanity去对付仇敌的试探。仇敌所拥有的是上帝所赐给天使家族更高本性the higher nature的能力。但基督的人性humanity是与神性divinity是相结合的。靠着这种力量，祂承受了撒但对祂的一切试探，同时保守自己的心不受罪恶所污染。祂要把这种得胜的力量赐每一个因信而接受祂公义品性的亚当儿女。”

“神性与人性divinity and humanity在基督身上结合，而世人得胜的唯一途径就是与上帝的性情the divine nature有分。……人若有基督的灵，神性和人性就在他里面结合了Divinity and humanity are blended in him who has the spirit of Christ。使徒保罗写道：“所以祂凡事该与祂的弟兄相同……成为慈悲的大祭司……因为我们的大祭司并非不能体恤我们的软弱，祂也曾凡事受过试探，与我们一样，只是祂没有犯罪”。”

多年以来，种种理解的偏差、那些奇怪的结论、相互矛盾的说法，竟然都滋生了出来，影响了那么多的羊群。一步一步地前进，一个一个试验点，“他们重视某些事物something过于真理，他们的心也没有预备接受耶稣”，“某些事物something”究竟是什么呢？似乎圣灵确实从某些人暂时收回了，“好让他看到自己的软弱”；因为他们好像查考怀著，却断章取义、得出与原意相反的结论；查考虽多，“实无益处，而且在好些情形下反有确实的伤害”，“仇敌控制了思想，他暗示了许多不正确的解释。”

“圣徒的忍耐就在此，他们是守上帝诫命和耶稣真道的。”

“这是真正的试验标准，但许多其它的试验标准却会在百姓中出现。它们会大量进来，从这一个那一个涌现出来。不断会有不相关的东西出现，要使人们不注意来自上帝的真试验。”

“这是一个明确而特别的信息，绝不发出无定的声音。它要引人离开那破裂不能盛水的池子，来到永不枯竭的活水泉源。”阿门！