2016年11月23日星期三
2016年11月14日星期一
2016年11月12日星期六
国峰弟兄，他是一位重度忧郁症患者，他为你分享
【寒风下的战士】国峰弟兄，他是一位重度忧郁症患者，他为你分享《创世纪》第二章只有在神里面，才有安息. http://www.miaopai.com/show/Nsc1ZcbDV2UTiHUSN2jEGw__.htm
圣经《新时代本》金句赏析系列-经节： 罗马书3章23节
英文[kjv]本：For all have sinned, and come short of the glory of God。
中文《新时代本》：因为所有人都有偏差，不能完全展现神的荣耀。
这句可这样理解：在英文[kjv]本中，此处用sin的动词形式。英文sin，希腊文harmatia(读音：阿玛提亚）,希伯来文Chata（读音：哈塔）,原意miss the mark,偏离靶心的意思，此处理解偏离神的标准，达不到神的标准，不完美，有缺陷的意思；自从亚当堕落以后，他的后裔所有人都达不到神所设立完美的人的至善的标准，比初创时的亚当衰败很多，神创人的目的是荣耀神，展现神的光辉，此时的人因有灵里缺陷，已无法完全展现神的荣耀；打个比方，人造了一盏灯，100支光，一通电，应有100支光亮度，现在这灯有缺陷了，没这么亮了，只有90支光亮度了，人设计这灯是为人服务的，人设计时是完好的，刚造时是完好的，100支光亮度，后来被人恶意破坏后，只有90支光了，不能完全展现设计者的能力了；这句理解为所有人都不完美，有缺陷，有偏差，不能完全展现神的荣耀.
参考文献：
《和合本》 ：因为世人都犯了罪，亏缺了神的荣耀。
《新译本》：因为人人都犯了罪，亏缺了 神的荣耀，
《现代中文译本》： 因为人人都犯罪，亏欠了上帝的荣耀。（这个翻译“亏欠”有错误）
2016年11月11日星期五
灵、魂、体：人在神形像中的蓝图
AN EXCURSUS TO SPIRIT, SOUL, BODY: THE BLUEPRINT OF MAN IN THE IMAGE OF GOD
附记灵、魂、体：人在神形像中的蓝图
作者： SAM MCVAY, JR., AND SPENCER STEWART
翻译：oldfish
URL：http://projectone28.com/two-part/Dichotomy.pdf
For the first three centuries of the Church, the leaders’ writings show belief in three-part Man, but then dichotomy became the predominate view through the psychology of Augustine.[1] Dichotomists believe Man is two-part: one physical (body) and one immaterial (soul/spirit). They believe Scripture uses soul and spirit synonymously for the same one part. They assert the different words exist because of the artistic license of authors who also use words such as heart and mind to describe the invisible part of us. Many, if not most or all, of the historical and modern dichotomists are sincere disciples, who love God and deserve respect. However, it is possible to be sincerely wrong, and we believe this error has contributed greatly to the soulishness of believers (as Paul called it, literally, in 1 Cor. 2:14-3:4, treated on page 9).
在教会历史的头三个世纪中，基督教领袖表现出三部分人（three-part Man）的信仰，然而随后二元论借着奥古斯丁的心理学而成为成为主要的观点。二元论者相信人有两个部分：一个物质的（身体）和一个非物质的（魂/灵）。他们相信圣经把魂和灵当作一个交替使用的部分。他们坚称这两个字的不同乃是基于作者艺术性的表达方式，他们也使用了心和心思来描述我们里面看不见的部分。许多，即便不是所有的，历史中和现代的二元论者都是真诚的信徒，他们爱神也值得我们尊敬。然而，他们也可能犯了严肃的错误，我们相信这个错误乃是源自于信徒的属魂性（soulishness）（就如同保罗在林前2：14-3：4直截了当所说的，将会在本文中被进一步处理。）
I will take great pains to present their arguments accurately, though abbreviating them is an unfair necessity. For the sake of educating without overwhelming, I have chosen to omit certain verses or considerations. If you are curious about some silence, please contact us through ProjectOne28.com.
我将会不厌其烦的尽可能正确的展现他们的论点，因为只简述这些论点是不公平的。为了教育的目的，我已经选择忽略某些经文或论点。若你对于某些忽略的论点有一位，请通过ProjectOne28.com跟我们联络。
DICHOTOMISTS SEE INTERCHANGEABLE TERMS
二元论者认为名词是可以交换的
The main reason dichotomists believe in two-part nature is they consider Scripture to use soul and spirit interchangeably.
二元论者相信人有两个部分的主要原因是他们认为圣经交替的使用魂和灵。
A. Renowned Reformed theologian Louis Berkhof led with the parallelism in Mary’s Magnificat in Luke 1:46-47,[2] which was popular style in the poetic Hebrew culture of Bible times: “And Mary said, ‘My soul magnifies the Lord, and my spirit has rejoiced in God, my Savior.’” Dichotomists claim this parallelism repeats the same idea with synonyms; both the spirit and the soul worship God because they are the same immaterial part. (They rightly stress that her body also worshiped, as evidenced by the vocal expression, because Man is whole.[3])
声誉卓著的改革宗神学家伯克富（Louis Berkhof）认为马里亚在路加1：46-47中的尊主为大乃是一种平行的语法，是一种圣经时期希伯来文化中写诗的常用风格：“马利亚说：我魂(Greek:psuchē，应做‘魂’，重译)尊主为大；我灵以神我的救主为乐。”二元论者宣称这种平行的语法重申了同义词的观念；灵和魂都敬拜神，因为它们是同一个非物质的部分。（他们正确的强调，作为一种口语化的说法，她的身体也在敬拜，因为人是整全的。）
B. Wayne Grudem, a respected contemporary theologian in the vein of Berkhof, leads with Scripture reporting Jesus’ soul was troubled (Jn. 12:27) and His spirit was troubled (13:21) by His impending crucifixion.[4]
Wayne Grudem，一位受尊重的、血液中流着伯克富血统的近代神学家，认为圣经记载，耶稣因为迫近的十字架，祂的魂受到搅扰（约翰12：27），祂的灵也受到搅扰（13：21）。
C. Scripture sometimes speaks of the combination of body and soul as the whole of Man (e.g. Mt. 6:25, 10:28), whereas it also considers the body and spirit as the whole (e.g. Eccl. 12:7, 1 Cor. 5:3-5).[5]
圣经经文有时候把身体和魂结合起来作为一个整全的人（例如马太6：25，10：28），有鉴于此，圣经认为身体和灵是整全的（例如传道书12：7，林前5：3-5）。
D. Berkhof wrote, “Death is sometimes described as the giving up of the soul, Gen. 35:18; 1 Kings 17:21; Acts 15:26; and then again as the giving up of the spirit, Ps. 31:5; Luke 23:46; Acts 7:59. Moreover both ‘soul’ and ‘spirit’ are used to designate the immaterial element of the dead, 1 Pet. 3:19; Heb. 12:23; Rev. 6:9; 20:4.”[6]
伯克富写到，“死有时候被描绘为放弃魂，创世纪35：18；王上17：21；行传15：26；有时候又被描绘为放弃灵，诗篇31：5；路加23：46；行传7：59。除此以外，‘魂’与‘灵’都被用来描述死者的非物质部分，彼前3：19；希伯来12：23；启示录6：9；20：4。”
E. Grudem (who I find very good at arguing from silence) points out that Scripture never says both soul and spirit leave the body at its death.[7]
Grudem（我发现在所忽略的部分中，他是非常善于辩论的）支持圣经从未说人在死亡的时候，魂与灵同时离开身体。
F. Berkhof sees two parts described in Genesis 2:7. The dust is obviously the body, and the breath of life is the spirit (which trichotomists also believe). Instead of counting the “living soul” a third part, Berkhof sees it as synonymous with the “breath or spirit of life.” He even says, “Thus it may be said that man has spirit, but is soul” (emphasis his).[8]
伯克富在创世纪2：7的描述中看见两个部分。尘土是身体（body），而生命之气就是灵（spirit）（三元论者也相信这点）。因着没有把‘活的魂（living soul）’当作第三个部分，伯克富认为它和‘生命之气或生命之灵（breath or spirit of life）’是同义词。他甚至说，‘故此可以说人有灵，但灵是魂’。
G. Berkhof also argued from experience: “While man is conscious of the fact that he consists of a material and a spiritual element, no one is conscious of possessing a soul in distinction from a spirit.”[9]
伯克富从“当人自知他是由一个物质和一个属灵的元素所构成的时候，他就不能从灵之外再发现拥有魂”的经历作为论点。
H. Grudem claims both the soul and the spirit sin, citing 2 Corinthians 7:1 and a horde of Old Testament verses.[10] This seems particularly rewarding to dichotomists, because many trichotomists believe the spirit (of a believer) is a purer element, untainted by sin.
Grudem引用林后7：1和一大群旧约的经文宣称魂和灵都能够犯罪。这看起来对于二元论者是特别有利的，因为许多三元论这相信（信徒的）灵是一个纯净的元素，罪无法触及。
I. Grudem lastly argues the spirit does the same things as the soul, and the soul does the same things as the spirit, because they are one, synonymous. Both feel; both think; both worship.[11]
Grudem最后论到灵和魂有同样的功用，魂也与灵有同样的功用，因为它们本来就是一个，是同义词。它们都能感觉；思考；敬拜。
THREE-PART RESPONSES
三部分之回应
Dichotomists should be able to admit that none of those verses explicitly state that the soul is the same as the spirit, nor that Man is two and only two parts. They may infer it. Perhaps it is a correct inference, but let us admit that it is not explicit and then consider the next three overarching points (followed by specific responses).
二元论者应当承认那些经文中，没有一处明确的声明魂和灵是一样的，也没有声明人是两个或只有两个部分。这些结论都是推断出来的。或许它是一个正确的推论，然而让我们仍承认，它仍不够明确，所以我们要进一步考量接下的三个论点（以及其相关的回应）。
First, an overlap in usage of terms does not necessarily negate distinction. Dichotomists negate the distinction between soul and spirit because of apparent overlaps in language. But they themselves do not negate the difference between body and soul, even though there is overlap there, too.[12] The word for “soul” is often used (alone, without “body”) for the whole person as an individual (e.g. Lev. 2:1, 7:20, 27:22; Jer. 52:28). Yet dichotomists still believe such usage of soul implies relationship with a body. Similarly, Scripture also uses nephesh (soul) to refer to a dead body without life or the departed soul (and spirit). Yet dichotomists do not therefore say the soul is the same as the body. Trichotomists are using the same kind of sensibility to still see the spirit as a distinct third part, even when not listed explicitly (as it is in places such as 1 Thess. 5:23 and Heb. 4:12, addressed below). Literature is not simple math.[13]
首先，这些词汇交叠的使用方式并不能抹灭其不同。二元论者因着语言表面上的重叠否定了魂和灵间的分别。但是他们却没有否定魂和身体间的不同，即便在它们之间也有重叠。‘魂’（不带着‘身体’）这个字常常被用来指作为独立个体的整全人（例如：利未记2：1，7：20，27：22；耶利米52：28）。然而二元论者仍然相信这种使用的方式含示一种与身体的关系。同样的，圣经也使用nephesh（魂）来指那些没有生命的尸体。三元论者在同样的意义之下，仍视灵为不同的第三个部分，即便它并没有被特别列出来（如同它在后面将提及的贴前5：23和希伯来4：12中的地位）。文章不能简单的被当作规范。
Secondly, less detail does not necessarily contradict more detail. To say that a Man has a body and a soul does not contradict having a body and a soul and a spirit. Woodward deftly draws correlation with other facets of Scripture: was there one angel at the tomb (Mt. 28:2) or two (Lk. 24:4)? Was there one demoniac in Gadara (Mk. 5:2) or two (Mt. 8:28)? Was there one blind man outside Jericho (Mk. 10:46) or two (Mt. 20:30)?[14] Because we believe God-breathed words cannot contradict themselves, we believe both are true; there were two. If there is two, then it is also true there is one, because one is included in two. Suppose there are three and only three cars in a parking lot. One is a Ford; another is a Toyota; another, a Chevy. One author could correctly write, “There are three cars in the parking lot.” Another author could write less specifically, but still correctly, “There is a Ford and a Toyota in the parking lot.” Still another author would be equally correct to write, “There is one Ford in the parking lot.” Yes, I am one person. Yes, I have a body and soul. Yes, I have body and spirit. Yes, I have a body and a soul and a spirit. Less detail does not necessarily contradict more detail.
其次，较不明细的细节不能推翻较为明细的细节。说人有身体和魂不能与说人有身体与魂和灵产生冲突。Woodward巧妙的将圣经不相干的经文联系起来：坟墓里面的是一位天使（马太28：2），亦或是两位天使（路加24：4）？在格拉森那里的是一个恶魔（马可5：2），还是两个（马太8：28）？在耶利哥外是一个瞎子（马可10：46）还是两个（马太20：30）？因为我们相信神所呼出的话不能自相矛盾，我们相信两者都是正确的；有两个。若有两个，那么也必然是一个，因为一被包括在二里面。假设在停车场中有三辆，也只有三辆车。一辆是福特；另一辆是丰田；另一辆是雪弗兰。一位作者可以正确的写到：‘在停车场里面有一辆福特和一辆丰田。’另一位作者也可以同样正确的写到：‘在停车场中有一辆福特。’是的，我是一个人。是的，我有身体和魂。是的，我有身体和灵。是的，我有身体与魂和灵。较不明细的细节不能推翻较为明细的细节。
Thirdly, importantly, soul and spirit may seem interchangeable at first blush, and in some contexts that may be true. But a closer examination reveals soul and spirit are not entirely interchangeable. Soul is used alone as the personhood or individuality of a living Man, but spirit is not used in that manner.[15] The spirit is not hated or persecuted as the soul can be.[16] The New Testament always uses pneuma (spirit) to contrast the physical or metaphorical sarx (flesh), but psuchē (soul) never contrasts sarx.[17] God is called the “Father of spirits” (Heb. 12:9, cf. Zech. 12:1), but never the Father of souls. The adjectival form of soul (psuchikos, soulish) is consistently negative and contrasted against the always “positive and Godward”[18] adjective for spirit (pneumatikos, spiritual). This contrast between soulish and spiritual is extremely vital in its theological precision and practical application (expounded below). And perhaps most convincingly, the Holy Spirit works in and through the human spirit with an intimate connection that is not said of the soul. Scripturally, spirit and soul are not interchangeable. Spirit and soul are not synonyms.
第三，更为重要的是，魂和灵可能乍看之下是可以互换的，在某些经文中可能也是如此。然而更为仔细的研读会揭示魂和灵并不是完全能够互换的。魂只被用来描述人格或作为一位活的人的独立性，然而灵的使用方式却不是如此。灵并不会如同魂一样的被恨，被逼迫。新约总使用pneuma（spirit）与物质或隐喻上的sarx（肉体）相对，然而psuche（魂）从不会与sarx（肉体）相对。神被成为“万灵之父（Father of spirits）”（希伯来12：9；参考撒迦利亚12：1），然而从未被称为万魂之父。魂的形容词态（psuchikos，属魂的）对应总是“正面和向着神的（Godward）”之灵的形容词态（pneumatiko，属灵的），一定是负面，和相对立的。这个在属魂的和属灵的间的对立，在神学的精确性和应用（接下来会进一步提及）中是极其有活力的。更为让人信服的方面是，圣灵以一种亲密的联结方式，在人的灵里面，也透过人的灵作工，魂却从未如此被提及过。从属灵的方面而言，灵和魂不是互换的。灵和魂也不是同义词。
Now for specific responses to the dichotomist views outlined above:
现在我要针对前述二元论者的论点提出回应：
A. Parallelism does not water down into simple redundancy. Mary, by the Spirit, still chose different nouns, verbs, and direct objects to more fully describe the nuances of her worship. Many translations do not maintain the change in tenses from Luke 1:46 to 1:47. Truly, the soul’s action is present tense, while the spirit’s is aorist (Greek past tense). The soul magnifies, whereas the spirit rejoiced. It places the spirit’s action logically before the soul’s. The spirit rejoiced; then the soul magnified. We do not suggest that the soul cannot participate in worship; the Scriptural point is an issue of source and order. Worship must begin in the spirit, for God is spirit (Jn. 4:24). Then the spirit communicates truth to the soul, and the soul magnifies it and expresses it through the body. It is ironic that Reformed dichotomists use this passage for proof, since this is where the great light[19] of the Reformation, Martin Luther, expounded on the three-part Image in his commentary (more on page X).
平行用法不能不能被简化为单纯的重复。马利亚借着圣灵，仍然选择了不同的名词，动词以及直接的受格以更完全的描述她敬拜的细节。许多翻译者并没有保留从路加1：46到1：47间发生的细微时态变化。确实，魂的动作是现在式，而灵是不定过去式（希腊文中的过去式）。魂现在尊主为大，然而灵已经以救主为乐了。它合理的把灵的行动放在魂的行动之前。灵已经喜乐了；然后魂尊主为大。我们并不是在说魂无法有份与敬拜；圣经的论点是顺序的问题。敬拜必须从灵开始，因为神就是灵（约翰4：24）。然后灵将真理交通给魂，魂再尊敬它，并透过身体表达出来。非常讽刺的是，改革宗的二元论者用这处经文作为证明，因改教运动的伟大导师马丁路得，就是在他的圣经注释中用这节来阐明三个部分的图画。
I. This leads to Grudem’s point about the spirit and soul doing the same things because they are the same. The soul/spirit thinks, feels, and worships. We affirm an amazingly mysterious interconnectedness of spirit, soul, and body. For example, how can we explain the difference and interaction between the body’s brain and the soul’s mind? The soul uses the body’s brain to think. Emotions are also connected to the brain’s control of the endocrine system and the release of hormones and endorphins. It is just as sensible to expect a similar interaction between the spirit and the soul. The spirit can transmit a thought to the soul, which the soul can receive or reject (e.g. Mk. 2:8, 1 Cor. 12:8). The spirit can transmit an emotion to the soul, and the soul can adopt it as its own.[20] When Grudem adds the point about the participation of the body in thinking, feeling, and worship,[21] he cuts the leg out from under his argument. Even though body and soul do the same things, they are not the same parts – neither are soul and spirit.
因为灵与魂是相同的，这就导致Grudem指出灵与魂在作同一件事情。魂/灵思考，感觉和敬拜。我们肯定灵、魂和体间有一种无法解释的、奥秘的相互关系。例如，我们怎么能够解释身体的大脑和魂的心思间的不同和互动？魂使用身体的大脑思考。情感也和大脑所控制的，释放荷尔蒙和内啡肽的内分泌系统有关。我们也可以预料灵和魂之间的关系也是如此。灵能够把一个想法传输给魂，魂也能够接受或拒绝它（例如马可2：8，林前12：8）。灵能够把一种情感传输给魂，魂在把它当作自己的情感。当Grudem进一步指出身体也有份于思考，感觉和敬拜的时候，他从根本推翻了他自己的理论。基本身体和魂能够做同一件事情，它们仍然不是同一个部分——魂与灵也是不能是同一个部分。
B. Jesus’ troubled soul and troubled spirit also fail to explicitly prove the sameness of soul and spirit. It still fits within the framework of trichotomy. (The response to Point I, above, applies here, too.) It is true that Jesus’ soul and spirit were both troubled by the same impending event: crucifixion. However, the contexts of the reports do differ. It makes sense that John would choose in 12:27 to emphasize the trouble of Jesus’ soul, because the will resides in the soul. This passage describes Jesus’ willingness to lay down His soul-life (psuchē), dying in order to bear fruit for the glory of God and for the Creation of the Church (12:23-28). Later, after the Passover meal and washing the disciples’ feet, Jesus was troubled in spirit and spoke of betrayal by one of His friends (13:21). The spiritual warfare was intensifying: Satan had already put it in Judas’ heart to betray Him (13:2), and then Satan entered Judas during Jesus’ interaction (13:27). Still later, His body was also troubled – to the point of sweating blood (Lk. 22:44). Section Four of the booklet and another excursus[22] honor Jesus in thankfulness by describing how all three parts of His Manhood endured the full punishment for our sins on the Cross.
耶稣的魂受搅扰，祂的灵也受搅扰也明白无误的证明魂和灵的同样性。这仍然符合三元论的架构（前面第一点中的回应，也可以同样的被应用在这里。）耶稣的魂和灵确实都被要来的事件所搅扰：十字架。然而，记述这件事的上下文却有不同的描述。事实上，约翰选择12：27来强调耶稣被的魂受搅扰是有道理的，因为意志（will）在魂的里面。那段描述耶稣定义（willingness）丧失自己的魂生命（soul-life，psuchē），为了结出神的荣耀和创造教会（12：23-28）的果子而死。之后，在复活节晚餐后，洗了门徒的脚。耶稣的灵被搅扰，并说出了祂会被朋友所出卖（13：21）。属灵的争战在激烈的进行中：撒旦已经把出卖的念头放在犹大心里（13：2），在与耶稣的互动中撒旦进入了犹大的心中（13：27）。接着，祂的身体也收到搅扰—到一个地步流汗如同流血一样（路加22：44）。小册子的第四段和其他的附录，以描述祂人性的三个部分如何在十字架上，为了我们的缘故，忍受了完全的审判，在感谢中尊荣了耶稣。
C. It is true that Scripture sometimes describes only two parts in order to represent the whole.[23] But Scripture also occasionally uses only one part to represent the whole, and Man remains more than one part (e.g. Lev. 2:1, 7:20, 27:22; Jer. 52:28). Furthermore, 1 Thessalonians 5:23 is the only verse explicitly defining the “completely” “whole” Man: spirit and soul and body (more on page 6). Man’s “one” immaterial part consists of two parts just as the tabernacle’s one closed-off section (Holy Place) hid an additional innermost room (Holy of Holies, more on page 5). Therefore, each inner element can represent the inner man as a whole (with two parts). Again, less detail does not contradict more detail. Speaking of two parts does not prohibit a third – just has speaking of the soul alone does not prohibit a body (or a spirit).
圣经确实有时候用两个部分来代表全人。但是圣经有时候也用一个部分来代表全人，而人仍然是好几个部分的（例如利未2:1, 7:20, 27:22；耶利米52:28）。除此以外，贴前5：23是唯一一处经文特别定义‘完全的’‘整全’之人的经文：灵和魂和身体（接下来会讨论）。人的‘一个’非物质的部分包括两个部分，就如同帐幕的一个封闭的部分（圣所）还隐藏着另一个最深处的房间（至圣所）。再者，较不明细的细节不能推翻较为明细的细节。论及两个部分不能否定第三个部分—就如同只论及魂的时候，不代表否定身体（或灵）。
D. True: death is described as giving up the soul or the spirit from the body, and the dead are called souls or spirits.[24] The response to Point C applies here. It also makes sense in many passages why the author, by the Spirit, chose to emphasize one of the two invisible parts. For example, the New Testament verses of the dead as “souls” are in the context of martyrdom (Rev. 6:9, 20:4). The will resides in the soul, and so calling them “souls” honors their willing sacrifice. On the other hand, “spirits in prison” flows naturally from the contextual setup that Jesus was made alive in the spirit (or Spirit) in which He preached to them (1 Pet. 3:18-19).
确实：死亡被描述为从身体中放弃魂或灵，死者也被称作魂（souls）或灵（spirits）。对于C点的回应在此同样适用。这也能够合理解释为什么在许多经文中，作者借着圣灵，选择了一个或两个看不见的部分。例如，新约经文论到殉道的时候，用‘魂（souls）’来描述死者（启示录6：9，20：4）。意志（will）在魂里面，所以称他们为‘魂（souls）’以尊崇他们‘定意（willing）’牺牲。在另一方面，“在监牢中的灵”很自然的根据上下文的境况，被解释为耶稣在向他们传道的时候，在灵（或圣灵）中被点活（彼前3：18-19）。
E. It is smart of Grudem to notice Scripture does not speak of both the soul and spirit departing the dead body simultaneously. I wish it did, but it does not have to. The silence does not overturn the affirmative three-part passages.
Grudem机警的指出圣经并没有说到魂和灵同时离开已经死亡的身体。我希望圣经真的这么说过，但是它没有。这样的静默也无法推翻那些肯定三部分的段落。
F. Trichotomists would simply say Berkhof is wrong about their experience. There is something beyond reason, beyond feelings, in the realm of faith that bubbles up to affect reason and feelings. An interesting application (from left field): Scripture describes the spirit praying, using the body’s tongue, but the mind being unfruitful (1 Cor. 14:14). With the gift of tongues, the spirit[25] bypasses the soul in order to employ the body.[26]
三元论者会直截了当的说伯克富误解了他们的经历。有些东西是远超理智，和感觉，在信仰的范畴中有些东西会影响理智和感觉。一个很有意思的应用：圣经描述灵用身体的舌头祷告，而心思是无益的（林前14：14）。因着方言的恩赐，灵绕过了魂以指挥身体。
G. Page 8 (affirmative point G) shows Berkhof is simply mistaken about Genesis 2:7, which indeed teaches three parts, not two.
第八页（肯定G点）表明伯克富对于创世纪2：7的理解根本就是错误的，它实际上教导三个部分，而不是两个。
H. Regarding Grudem’s claim the spirit can sin, the Old Testament verses do not apply because they refer to unbelievers whose spirits are still separated from the life of God. The only New Testament verse offered is 2 Corinthians 7:1. This verse does not say that the spirit sins, but that it can be “defiled.” In context, Paul advocates separation from external spiritual influences that could dangerously affect a believer’s spirit. But the truth remains that the believer’s spirit is one with the Holy Spirit (1 Cor. 6:17). When we sin, it is because we ignore or suppress the spirit (cf. 1 Thess. 5:19) and act out of the soul and body – together referred to metaphorically as flesh (cf. Gal. 5:16).
关于Grudem所宣称的灵能够犯罪，旧约的经文不支持，因为它们指的乃是那些不信的人，他们的灵与神的生命仍然是隔绝的。只有新约的经文提供了林后2：7。这节并不是说灵犯罪（sin），而是说灵可以被‘玷污（defiled）’。保罗在上下文中提倡若脱离外界属灵的影响中，将会危险的影响一个信徒的灵。然而真理仍然是，信徒的灵与圣灵是一（林前6：17）。当我们犯罪的时候，乃是因为我们忽略或压制了灵（参考贴前5：19）并从魂和身体行事为人—这在寓意上指的乃是肉体（参考加拉太5：16）。
SCRIPTURES TEACHING THREE PARTS
圣经教导三个部分
Dichotomists do not adequately respond to the Scriptures supporting three parts in Man.
二元论者无法充分的回应圣经对于人三个部分的支持。
A. For whatever reason, I have not yet seen a dichotomist scholar acknowledge the glaring reality that Man is made in the Image of the Triune God. This is the single greatest reason to believe in our tri-part nature: God is Three in One. Man in God’s Image is three in one. No other creature is three-part because no other creature is in God’s Image. Angels are spirits. Plants are just material.[1] Animals are body and soul.[27] Only Man is spirit and soul and body. We are the vessels to bridge the spiritual realms and the earthly realm - to issue forth the spiritual into the earthly for the glory of God.
因着某种的原因，我尚未看见任何一位二元论学者承认那个耀眼夺目的，人根据三一神之形像所造的事实。这个就是我们相信三部分本质的一个最重要的原因：神是三而一的。在神形像中的人也是三而一的。没有任何其他的被造之物有三个部分，因为没有别的被造之物有神的形像。天使是灵。植物只是物体。动物有身体和魂。这既有人是灵与魂和身体。我们都器皿，衔接属灵和属世界的领域—为着神的荣耀将属灵的带给属世界的。
B. I also have yet to see a dichotomist address the three parts of the tabernacle and temple, which are symbolic for the three parts of Man (see Section Three of the booklet). Jesus said He was the temple, and Paul said each of us is the temple of the Holy Spirit (Jn. 2:19-22, 1 Cor. 6:19). Martin Luther, in his commentary on Luke 1:46-47, wrote:
我也从未看见任何一位二元论者教导帐幕和圣殿的三个部分，它们代表了人的三个部分（参考小册的第三段）。耶稣说祂就是殿，保罗说我们每一个人都是圣灵的殿（约翰2：19-22，林前6：19）。马丁路德在他对路加1：46-47的注释中写到：
In the tabernacle fashioned by Moses there were three separate compartments. The first was called the holy of holies: here was God's dwelling place, and in it there was no light. The second was called the holy place; here stood a candlestick with seven arms and seven lamps. The third was called the outer court; this lay under the open sky and in the full light of the sun. In this tabernacle we have a figure of the Christian man. His spirit is the holy of holies, where God dwells in the darkness of faith, where no light is; for he believes that which he neither sees nor feels nor comprehends. His soul is the holy place, with its seven lamps, that is, all manner of reason, discrimination, knowledge, and understanding of visible and bodily things. His body is the forecourt, open to all, so that men may see his works and manner of life.[29]
在摩西所造的帐幕中有三个不同的部分。第一个部分被称作至圣所：这是神的居所，在其中没有光。第二个部分被称作圣所；在这里立有七个灯座的七个金灯台。第三个部分被称做外院子；这里有敞开的天，完全的日照。在这个帐幕中我们有一幅基督徒的图画。他的灵是至圣所，神住在信心的黑暗之中，在其中没有光；因为他相信他所看不见，感觉不到，也无法想像的那位。他的魂是圣所，有七个灯台，就是各种的理智，辨别力，知识和理解看得见的物质之能力。他的身体是外院子，向万有敞开，好叫人们能够看见他的工作和生活方式。
The architecture of the tabernacle/temple gives so much insight into sourcing and manifesting. We must start with and source from the spirit, for in the spirit we have communion with the Holy Spirit, who guides us into all truth. The soul is the middle part, which must humble its will to receive from the spirit. Then the soul can magnify the spirit’s life and express it through the body for all creation to experience the glory of God.
帐幕/圣殿的结构提供了一幅清楚明瞭的图画。我们必须从灵里面来观看这个图画，因为我们乃是在灵里与圣灵交通，祂将一切的真理赐给我们。魂是中间的部分，必须顺服于从灵来的意志。接着魂就能彰显灵的生命并透过身体，为着万有能够经历神的荣耀而将其彰显出来。
C. Progressive Sanctification. Scripture speaks of our salvation in three tenses:
逐步成圣。圣经说的我们的救赎有三个时态：
1. We have been saved (e.g. Eph. 2:8).
我们已经被拯救（例如以弗所2：8）。
2. We are being saved (e.g. 1 Cor. 15:2 ESV).
我们正在被拯救（例如林前15：2）。
3. We will be saved (e.g. 1 Cor. 3:15).
我们将会被拯救（例如林前3：15）。
All three are true. We have been saved in spirit. We receive a new spirit that is born again by the Holy Spirit (Ezek. 36:26-27, Jn. 3:5-8). Our spirit is one spirit with the Holy Spirit (1 Cor. 6:17) - sealed and fully saved (Eph. 1:13-14, 2:6; cf. Col. 2:10). We are being saved in soul. Our minds are being renewed in knowledge after the Image of our Creator (Rom. 12:2, Col. 3:10), and we are in the process of obtaining the salvation of our souls as the outcome (1 Pet. 3:9, cf. Jas. 1:21, 1 Cor. 15:2 ESV). Currently, we are outwardly wasting away, but we will be saved in body at the Resurrection when we will receive glorified, imperishable, spiritual bodies (Mt. 24:13, 1 Cor. 15:42-58). The progression begins in spirit, emanates to the soul, and culminates in the body. Such is the progression in our next verse.[30]
这三个时态都是正确的。我们在灵里被拯救。我们借由圣灵重生而领受了一个新灵（以西结36：26-27；约翰3：5-8）。我们的灵与圣灵成为一灵（林前6：17）—被印并完全得救（以弗所1：13-14，2：6；参考歌罗西2：10）。我们在魂里面得救。我们的心思在知识中根据我们创造主的形像被更新（罗马12：2，歌罗西3：10），我们也在获得我们魂的救赎作为结果的过程之中（彼前3:9，参考雅各1：21，林前15：2）。现今，我们外面的人正在逐渐被洗去，然而我们将会在复活领受被荣耀，不会朽坏，属灵的身体之时，而得到拯救（马太24：13，林前15：42-58）。这个过程从灵开始，散发到魂里面，并在身体中达到巅峰。这就是我们下一节所要提到的过程。
D. 1 Thessalonians 5:23 reads, “Now may the God of peace himself sanctify you completely, and may your whole [1] spirit and [2] soul and [3] body be kept blameless at the coming of our Lord Jesus Christ.” Dichotomists simply do not do justice to those words in italics. The complete whole of Man is spirit and soul and body.
贴前5：23记载，“愿赐平安的神亲自使你们完全成圣；又愿你们整个人的[1]灵、[2]魂、[3]体，都得蒙保守，在我们的主耶稣基督来临的时候无可指摘。（现代汉语译本——译者）”二元论者根本无法解释斜体字的部分。完全整个的人是灵和魂与身体。
1. Berkhof immediately appealed to analogia Scriptura, a Latin phrase instructing us to interpret each verse from within the consistency of all the Scriptures.[31] He claimed that because the rest of the Scriptures teach two-part, this verse should be interpreted as though two-part. This screams of the logical fallacy called begging the question, assuming the conclusion (Scripture says two-part) to make the argument (this verse must be two-part). He used his misinterpretation of inconclusive verses to sidestep a clear verse. The better counsel is to let clear verses mean what they say, helping to interpret the less clear verses.
伯克富立刻诉诸与analogia Scriptura（圣经的类比），这句告诉我们要在圣经的规范中诠释每一节经文的拉丁文。他宣称因为圣经其他的部分教导两个部分，这节也当被诠释为两个部分。这种逻辑性错误的叫嚣回避了问题，先假设了结论（圣经教导两个部分），再来进行辩论（这节必然是两个部分的）。他使用了对于有争议经文错误的诠释来回避一处明显不过的经文。更为妥当的做法乃是让更为明确的经文说出它本身的含义，以帮助诠释其他较为模糊的经文。
2. Berkhof and Grudem[32] brush away 1 Thessalonians 5:23 by comparing Matthew 22:37, “Love the Lord your God with all your heart, and with all your mind, and with all your soul” (Mk. 12:30 adds “and with all your strength”). Supposedly, all these verses simply pile on synonyms for emphasis. But first, we acknowledge Jesus was answering a question about the Law, quoting a glorious old covenant verse that was shadowed and veiled (2 Cor. 3:5-15, Col. 2:16-17, Heb. 8:5, 10:1). Even realities as essential as the Holy Trinity are veiled in the Old Testament (truly there, but not explicitly blunt, cf. Mt. 28:19). Secondly, this quote from Jesus does not define the triad as “you completely,” “whole.”
伯克富和Gruedm想要以与马太22：37做比较的方式来刷掉贴前5：23，“你要全心、全魂并全心思，爱主你的神（重译——译者）（马可福音还加上了“全力”），”并假设这些经文都强调一堆名词的同意性。而首先，我们承认耶稣在回答一个关于律法的问题，引用了被遮盖和被遮蔽的荣耀旧约经文（林后3：5-15，歌罗西2：16-17，希伯来8：5，10：1）。即便神圣三一如此重要的实际在旧约中都是隐藏的（在此也是一样，然而不是那么的明确，参考马太28：19）。其次，此处引用页数的化并没用将三部分定义为“你们完全”，和“整个人”。
Thirdly, heart is a different kind of word than spirit and soul. Heart is a metaphor, whereas soul and spirit are specific elements of Man. In reality, the heart is a physical organ in the body. Heart is used metaphorically to describe the invisible inner core of Man (1 Pet. 3:4), the two immaterial parts (soul and spirit) as a whole. On the other end of the spectrum, flesh is literally skin on the body. Yet it is used metaphorically to describe the essence or actions of Man apart from the Holy Spirit, which are dominated by soul and body together (e.g. Jn. 1:12-13, 3:4-6). Scripture also uses many other body members metaphorically, such as kidneys[33] (similar usage to heart, e.g. ESV fn. of lit. Heb. in Ps. 16:7, 26:2), bowels (for compassion, e.g. lit. Mt. 9:26), and hand (for power, e.g. lit. Dt. 32:36, Josh. 8:20). Hebrew language, carried over to Greek,[34] also used “belly” metaphorically for the inner man, and the belly was considered to have two parts, upper and lower abdomen (stomach and intestines).[35] For example, Proverbs 20:27 and 20:30 are translated as “innermost parts,” but the Hebrew is literally “the chambers of the belly.” Plural chambers: more than one immaterial part. The metaphorical heart, the inner man, is spirit and soul. See ProjectOne28.com/heart for Scriptures and diagrams to understand the heart encompasses both spirit and soul just as the tent to the Holy Place encompassed the Holy Place and the Holy of Holies.
第三，心是在灵和魂之外另一个字眼。心是个比喻，而魂与灵则是人里面特定的部分。在现实中，心是身体中的器官。心也被以比喻的方式用来描述人内部看不见的核心部分（彼前3：4），两个非物质的部分（魂和灵）作为一个整体。在光谱的另一端，肉身也被当作身体的外皮。然而它也被用来以比喻的方式描述人离开圣灵后的素质或行为，由魂和身体一同主导（例如约翰1：12-13，3：4-6）。圣经经文也使以比喻的方式用许多其他身体的肢体，例如肾脏（与心的用法类似，例如ESV对于诗篇16：7，26：2本文的注脚），内脏（心肠，作为同情恻隐之心，例如马太9：26的本文），和手（作为能力，例如申命记32：36，约书亚8：20）。被翻译成希腊文的希伯来文，也以比喻的方式使用“肚腹”作为里面的人，而肚腹则被认为有两个部分，上腹和下腹（胃和肠）。例如，箴言20：27和20：30都被翻译为“心腹，”然而希伯来问的愿意是“腹腔（复数）。”复数的腹腔：多过一个非物质的部分。比喻的心，里面的人，是灵和魂。参考ProjectOne28.com/heart其中的经文和图表以了解心如何由灵和魂所构成，作为帐幕中的圣所和至圣所。
F. Hebrews 4:12 reads, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” This verse plainly states that the soul and spirit can be divided. They can be divided because they are different. Thoughts and intentions are not the same. Joints and marrow are not the same; they are different elements within a physical body, but that could not be seen until the priest dissected the sacrifice. Likewise, the difference between our souls and our spirits cannot be perceived, in our fallen state, until the word of God divides. This verse punctuates a deadly serious and practical context (3:7-4:13) and establishes the necessity of this division in order to move from unbelief and disobedience to faith and obedience.
希伯来书4：12的经文是，“神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。”这节明确的宣告魂和灵因自身的不同而能够被分开。思念和主意是不同的。骨节和骨髓也是不同的；它们都是身体上不同的部分，然而在祭司献祭切开之前，都是看不见的。同样的，在我们堕落的情况中，除非神的话来分开，我们根本无法察觉到我们的魂和我们的灵之间的不同。这节直接击中了二元论的要害和他们使用的经文（3：7-4：13），并建立了这种分别的需要性，以从不相信和背叛转移到信仰和顺服中。
1. Grudem again chalks this up to redundancy of synonyms. Strangely, Grudem argues that “we do not divide joints from marrow, for joints are the places where bones meet, not the places where joints meet marrow.”[36] The point is joints and marrow are different! Marrow parallels spirit in Hebrews 4:12, which is genius because marrow, inside the sheath of bone, produces the life-supply of blood cells, just as the spirit gives life to the soul and body.
Grudem再次大笔一挥，用同义词勾销了这处经文。很奇怪的是，Grudem辩称“我们不会分割骨节和骨髓，因为骨节是骨头相连的地方，而不是骨节和骨髓相连的地方。”重点是骨节和骨髓根本就是不同的！在希伯来4：12中，骨髓就是灵，骨髓在骨头的覆盖之下，具有生产支持生命之血球的天赋，就如同灵将生命赋予魂和身体一样。
2. Berkhof provided a fun admission in the midst of doing gymnastics to avoid the clear reading: “Heb. 4:12 should not be taken to mean that the word of God, penetrating to the inner man, makes a separation between his soul and his spirit, which would naturally imply that these two are different substances; but simply as declaring that it brings about a separation in both between the thoughts and intents of the heart” (emphasis mine).[37] This verse does not say the word divides the soul into two parts and the spirit into two parts. Stick with the natural reading of the paralleled tandems: the word of God divides soul and spirit just as a sword divides joint and marrow. A second verb is employed for discerning the thoughts and intents of the heart (which are also two distinct elements).
伯克富为了模糊经文，在做体操的过程中（指批判三元论是合乎圣经的教训——译者）提供了一个非常有趣的入场卷，他说“希伯来4：12不能被当作是神的道剖开里面的人，而分开他的魂和他的灵，这自然就会引出它们是不同素质的结论；然而它不过是单单宣告它会分开心中的思念和主意。”这节并不是说道能够把魂分割成为两个部分，也不是说能够把灵分割成为两个部分。我们要将自己限制在这个前后串联的平行语法之中：神的道分割魂和灵，就像剑分割骨节和骨髓一样。第二个动词也被用来分辨心中的思念和主意（它们当然也是两个不同的元素）。
G. Genesis 2:7 describes three parts in the Creation of Man, just as that chapter illustrates three types of trees corresponding to three types of life. With the dust of the ground, the Potter shaped Man’s body. The breathing of the Creator’s sustaining life into the nostrils created spirit.[38] When spirit entered into body, the third part became a living soul (nephesh). Soul is the third part. Some scholars and translators treat nephesh as creature-like being (as in Gen. 1:20-21, 2:19, et al.), but the whole point of the Creation context is that we are different than other creatures, unique in the Image of the Triune God (see also fn. 27).
创世纪2：7描绘人被创造时的三个部分，就如同那一章描绘的三种树与三种生命相对应一样。陶匠用泥土塑造了人的身体。造物主维持生命之气吹入鼻孔中而造了灵。当灵进入了身体，第三个部分成为活的魂（nephesh）。魂是第三个部分。有些学者和翻译者将nephesh处理作为与被造之物相同（creature-like）的事物（如同创世纪1：20-21，2：19等节），然而整件事的重点乃是在于创造的背景乃是我们与其他的被造之物不同，只有我们拥有三一神的形像（请参考注脚27）。
Section One (pages 5-7) of the Spirit, Soul, Body booklet writes of the three trees and life: The trees are central characters in the story of Man – here [Gen. 2:8-9, 15-17] and continuing into Genesis 3. Regular trees do not give knowledge or spiritual life, so these trees were clearly both natural and supernatural. The very act of eating is a parable to teach us that we need to receive sustaining life from a source outside of our creaturehood. These trees offered food for the three types of life, corresponding to the three parts of Man. We know this because New Testament Greek employs three different words for life in consistent contexts.[39] Bios speaks of the body’s physical life. Psuchē means the soul or soul-life. Zōē is the spirit’s life given by God’s Spirit. The normally delightful and nutritious trees could be eaten by Adam and Eve’s bodies in the same way we now do for bios. But God drew special attention to two trees and placed them center stage in the Garden. The first is the Tree of Life, which the New Testament calls the Tree of Zōē (Rev. 2:7; 22:2, 14, 19). The Tree of Life was digested in the spirit and enlivened the spirit. The second special tree was named the Tree of the Knowledge of Good and Evil, which was eaten in the soul and grew the soul (through the mind).
灵、魂、体小册的第一个段落（5-7页）写到三种树木和三种生命：树木是人的故事中的核心特征，并一直延续到创世纪第三章。一般的树木并不能赐人知识或属灵的生命，所以这些树木很明显的是天然的，页数超自然的。吃是一个预表，教导我们我们需要从我们被造的源头之外，领受维持我们的生命。这些树木提供三种生命为食物，跟人的三个部分相对应。我们知道这乃是因为新约希腊文前后一致的用三个不同的、意思都为生命的字。Bios指的是身体物质的生命。Psuchē指的是魂或魂的生命。Zōē是神的灵所赐予我们的灵的生命。一般而言，亚当和夏娃的身体吃了悦目和有营养的树木，如同我们今日为了bios而吃一样。然而神特别把注意力集中到在园子中间的两颗树上面。第一棵是生命树，新约称这棵树为Zōē树（启示录2：7；2：22，14，19）。生命树乃是为了灵，并点活灵。第二棵特别的树叫做善恶知识树，被魂所吃，并让魂增长（透过心思）。
Such revelation makes sense of why, having eaten the Tree of Knowledge, Man became soulish as opposed to spiritual.
这种关系就使得人在吃了知识树之后成为属魂的，并与属灵的对抗成为有意义的启示。
H. 1 Corinthians 15:44-45 reads, “It is sown a soulish[40] body; it is raised a spiritual body. If there is a soulish body, there is also a spiritual body. Thus it is written, ‘The first man Adam became a living soul;[41] the last Adam [Jesus] became a life-giving spirit.” What is the point of contrasting a soulish body and a spiritual body, if there is no contrast between soul and spirit? Dichotomists would have us think those words could be swapped[42] without affecting meaning, because they are supposedly synonyms. Therefore, we might as well paraphrase, “It is sown a spiritual body; it is raised a soulish body. Adam became a living spirit; Jesus became a life-giving soul.” That would be foolish. The only reason this passage makes sense is because soul and spirit are two different parts inside one body. The first body is inappropriately dominated by and characterized by the soul. The soul has usurped the greatest influence. But thank God in Christ, we will receive a body that is led by, filled with, and wholly characterized by spirit. We will saturated with God, who is spirit, and He will be all in all (1 Cor. 15:28). Hallelujah!
林前14：44-45写到，“所种的是属魂的身体；复活的是属灵的身体。若有属魂的身体，也必有属灵的身体。经上也是这样记著说：「首先的人亚当成了活魂」；末後的亚当成了叫人活的灵（根据英文重译——译者）。”若魂和灵不是对立的，为什么要将属魂的身体和属灵的身体对立起来呢？二元论者想要我们认为那些字可以在不需要影响其意义的前提下被对换，因为它们本来就是同义词。若是这样，我们应当可以把那段经文重写为，“所种的是属灵的身体；复活的是属魂的身体。首先的人亚当成了活灵；耶稣成了叫人活的魂。”这是很愚蠢的。能够让这节经文有意义的关键就是在身体之外，还有魂和灵两个不同的部分。第一个身体被错误的由魂掌控并带有魂的特质。魂篡夺了主导的地位。然而在基督里我们感谢神，我们将会领受一个由灵所引导，被灵所充满，并完全带有灵之特质的身体。我们将会被是灵的神所浸透，祂也会成为我们一切的一切（林前15：28）。哈利路亚！
I. First Corinthians 2:8-3:3 highlights the glory and necessity of the Spirit’s ministry to our spirits. To quote for brevity only verses 12-15 (lit.):
林前15：44-45记载到，“所种的是属魂的身体；复活的是属灵的身体。若有属魂的身体，也必有属灵的身体。经上也是这样记著说：「首先的人亚当成了活魂」；末後的亚当成了叫人活的灵（根据英文重译——译者）”：
But we have received, not the spirit of the world, but the Spirit from God, in order that we might understand the things freely given us by God, which things we also are speaking, not in words taught by human wisdom, but taught by the Spirit, comparing spiritual things with spiritual things. But a soulish[43] man does not receive the things of the Spirit of God, for they are foolishness to him, and he is not able to know, because they are spiritually discerned. But the spiritual man discerns all things indeed.
我们所领受的，并不是世上的灵，乃是从神来的灵，叫我们能知道神开恩白白赐给我们的事。并且我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语，将属灵的事比较属灵的事。然而，属魂的人不领会神圣灵的事，反倒以为愚拙，并且不能知道，因为这些事惟有属灵的人才能看透。属灵的人能看透万事，却没有一人能看透了他。（根据英文调整——一种）
These verses serve as setup for Paul to explicitly declare in the following verses (3:1-4) that the believers in Corinth were soulish and fleshly instead of spiritual. This again proves a serious distinction between soul and spirit. It stresses our need to submit the soul to the spirit’s ability to receive from the Holy Spirit. Our spirits receive the Holy Spirit, and only our spirits can discern the Spirit’s ministry of teaching all that we have been freely given from God. Our spirits can help our souls understand, if our souls submit and quiet the mind to learn by faith.
这些经文为着保罗在接下来的经文（3：1-4）中的宣告打下了基础，就是哥林多的信徒是属魂的，是属肉体的，而不是属灵的。这再次证明了魂与灵之间的分别。它强调我们需要将魂顺服于灵的能力之下，好领受从圣灵来的事物。我们的灵接受圣灵，也只有我们的灵能够参透圣灵将那些从神白白赐予之事物教导我们的职事。我们的灵能够帮助我们的魂理解这一切，若我们的魂是顺服和安静的，心思就能够借信心学习属灵的事。
CONCLUSION
结论
Dichotomists sincerely mistake the parts of Man. The Scriptures do not use spirit and soul interchangeably. In fact, the Scriptures often contrast spirit and soul, imploring us to submit our souls and to become spiritual disciples that we may issue forth the Spirit’s life from the spiritual realm into the physical realm. Every facet of the Gospel story affects all three parts of Man: Creation, Fall, tabernacle, Incarnation, redemption, discipleship, and eternal salvation. We hope and pray you study these truths in the Spirit, Soul, Body booklet, and apply them to your spiritual discipleship.
二元论者对于人的部分犯了严重的错误。圣经并没有交替的使用灵和魂。事实上，圣经常常把灵与魂对立起来，恳求我们要将我们的魂顺服下来，并成为属灵的门徒，好叫我们能够从属灵的范畴中，把圣灵的生命传输到物质的范畴之中。福音书故事中的方方面面都影响这人的这三个部分：创造，堕落，帐幕，道成肉身，救赎，成为门徒，和永远的救恩。我们希望并祷告您能够研读在这本灵、魂、身体小册中的真理，并将它们应用在你属灵的信徒生活中。
“Oh, magnify the LORD with me, and let us exalt his name together!” (Ps. 34:3, cf. Lk. 1:46-47).
“哦，愿我尊主为大，让我们一同高举祂的名！”（诗篇34：3，参考路加1：46-47）。
[1] Early trichotomist leaders included Irenaeus, Justin Martyr, Clement of Alexandria, Origen, Gregory of Nyssa, Didymus of Alexandria, and Basil of Caesarea. For example, Justin Martyr wrote, “As the body is the house of the soul, so the soul is the house of the spirit.” But in the Fourth Century, a bishop of Laodicea, Apollinaris, though affirming the Nicene Creed’s orthodoxy of Christ’s Godhood and Manhood, blundered in his attempt to explain the humanity of Christ. He confused the distinctions of spirit and mind and asserted it was replaced in the Man Jesus by the Logos (“Word,” in Jn. 1:1, 14). His view was condemned at the Second Ecumenical Council in Constantinople in 381 A.D., and trichotomy began to be avoided. Well-cited in John B. Woodward, Jr., Man as Spirit, Soul, Body: A Study in Biblical Psychology (Pigeon Forge, TN: Grace Fellowship International, 2006) 73-75, quoting Heard, Berkhof, and others. Available at gracenotebook.com.
早期三元论的领袖包括爱任纽，殉道者游丝丁，亚历山大的革利免，俄列根，尼撒的贵格利，亚历山大的丢尼修和该撒利亚的巴西流。例如，游丝丁写到：‘如同身体是魂的家，同样的魂也是灵的家。’然而在四世界，一位老底嘉的主教，亚波里拿流，虽然肯定尼西亚信经关于基督神性和人性的正统性，但在尝试解释基督的人性时犯了错误。他混乱了灵和心思间的分别，并坚称为人基督的心思完全被道（Logos）所取代了（在约翰1：1，14中的‘道’）。他的观点被318年第二次康士坦丁堡大会所定罪，教会开始避免三元论。John B. Woodward, Jr.的具有灵、魂、体的人：圣经心理学的研究（Man as Spirit, Soul, Body: A Study in Biblical Psychology）73-75页中清楚的引用了Heard，伯克富（Berkhof）和其他人士的论点。可购于gracenotebook.com。
[2] Louis Berkhof, Systematic Theology: New Combined Edition (Grand Rapids, MI: Wm. B. Eerdmans, 1996) 194.
伯克富，系统神学：新合订版(Grand Rapids, MI: Wm. B. Eerdmans, 1996) 194页。
[3] Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994, 2000) 477.
Grudem，系统神学，(Grand Rapids, MI: Zondervan, 1994, 2000) 447页。（古氏新约神学的作者——译者。）
[4] Ibid., 473-474.
同书473-474页。
[5] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[6] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[7] Grudem, Systematic Theology, 474.
Grudem，系统神学，194页。
[8] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[9] Ibid., 194.
同书194页。
[10] Grudem, Systematic Theology, 475-476.
伯克富，系统神学，475-476页。
[11] Ibid., 476-477.
同书476-477页。
[12] Well argued by Woodward, op. cit., 94.
Woodward提供了非常好的论点。
[13] Especially not literature breathed by a transcendent, mysterious God through more than forty human writers spanning over 1,500 years in diverse geographies, languages, and cultures. Yet spiritual believers can discern spiritual truths by the Holy Spirit (1 Cor. 2:13).
它根本不是一个超自然源头发出的文学作品，奥秘的神借由1500年间身处于不同地点，使用不同语言，受不同文化影响的四十位不同的作者所写出的作品。然而属灵的信徒能够借由圣灵领会属灵的事（林前2：13）。
[14] Woodward, op. cit., 99.
[15] Gustav F. Oehler, Theology of the Old Testament (NY: Funk and Wagnalls, 1883), 150. Cited in Woodward, 97.
[16] Eduard Schweiser, “Psuche,” Theological Dictionary of the New Testament, Eds. Gerhard Kittel and Gerhard Friedrich (Grand Rapids, MI: Eerdmans, 1964) 6:649, 654-655. Cited in Woodward, 97.
[17] Ibid.
[18] Woodward, 100.
[19] Unbelievably, Berkhof states that only “a few lesser lights [of the Reformation] defended the trichotomic theory” (op. cit., 192). Luther is not a lesser light of the Reformation! His wonderful trichotomy is quoted on page 5.
令人难以置信的是，伯克富宣称只有‘[宗教改革]只有微弱的声音捍卫三元论’（ op. cit., 192）。路得不是宗教改革宗的微弱声音！他完美的三元论论也被本文所引用。
[20] See the Scriptural description of the spirit’s feelings on pages 4-5 of the Spirit, Soul, Body booklet.
请于灵，魂，体小册的第4-5页中参考圣经对于灵之感觉的描述。
[21] Grudem, Systematic Theology, 477.
[22] See ProjectOne28.com/cross for this author’s “The Fullness of Judgment Upon the Man Christ Jesus.”
请参考ProjectOne28.com/cross中作者关“对人基督页数完全的审判”一文。
[23] However, Berkhof lists 1 Cor. 5:3, 5, which I do not believe contextually represents the whole of Man.
不论如何，伯克富列出了林前5：3，5，我不相信上下文具有任何人之整全性的意义。
[24] Except that Acts 15:26, referenced by Berkhof, does not apply to souls departing from bodies. Barnabas and Paul were still alive, being sent to Antioch. The expression commended them for giving up their soul-lives for the sake of the Gospel. They considered their soul-lives nothing and traded them for lives of surrender to the Spirit of Christ.
伯克富所引用的经文，除了行传15：26，都无法用来说明魂离开身体。巴拿巴和保罗被差遣到安提阿的时候，仍然是活人。这个说法乃是要吩咐他们，为了福音的缘故放弃自己的魂生活（soul-lives）。他们认为他们的魂生活乃是毫无价值的，愿意以它们换得一个完全顺服基督之灵的生活。
[25] Definitely the human spirit, rather than the Holy Spirit, because Paul repeatedly says “my spirit.”
这当然是人的灵而不是神的灵，因为保罗不断重复的说‘我的灵（my spirit）’。
[26] This point stands whether someone is a cessationist or not. This verse is true of Paul’s gifted, trichotomist experience. But no one should be a cessationist. See “Until the Perfect Comes” at ProjectOne28.com/gifts.
不论某个人是不是静止主义（cessationist），这点都是成立的。这节根据保罗领受的恩赐，三元论的经历，是真实的。然而，没有人应当成为静止主义者。参考ProjectOne28.com/gifts中的“直到完美来临（Until the Perfect Comes）”。
[27] Plants are never described as having nephesh life in them. This is why Man and animals were commanded to be vegetarians (Gen. 1:29-30), and yet that did not introduce death into the world. Death did not come by eating plants or fruit. Death entered the world through the sin of Adam (Rom. 5:12), and the resultant sacrifice of an animal to clothe Adam and Eve’s nakedness (Gen. 3:21, cf. Heb. 9:22).
圣经从未讲过植物里面有nephesh的生命。这也就是为什么人和动物一开始都是素食的（创世纪1：29-30），而罪还未进入世界。死亡不是借由吃植物或果子而进入世界的。死亡那是借由亚当的罪（罗马5：12）而进入世界的，它所造成的动物的牺牲，好遮盖亚当和夏娃的赤身裸体（创3：21，参考希伯来9：22）。
[28] At least the higher animals have souls; nephesh is used of them in Gen. 1:20, 24; 2:19, et al. It should be obvious that a pet dog has mind, emotions, and will. Our souls are not just superior to animals; they are unique because of their ability to interact with a third part (a spirit) in communion with God. Man alone is in the Image of the Triune God (1:26-27).
最起码，较高等的动物有魂；nephesh在创1：20，24；2：19中都被用在动物身上。这很明显的指出狗有心思，情感和意志。我们的魂不单单比动物的魂要高等；它们因着能够在与神的交流中与第三个部分（灵）互动，而成为独一无二的。只有人拥有三一神的形像（1：26-27）。
[29] Martin Luther, Luther’s Works, Ed. Jaroslar Pelikan (St. Louis, MO: Concordia, 1956) 21:304. Qtd. in Woodward, 77.
[30] Luther saw intentional order in 1 Thess. 5:23, just as we stress it on page X of the booklet. Luther’s commentary on this verse included, “… it is necessary that God preserve, first our spirit, then our soul and body, not only from overt sins but more from false and apparent good works.” Ibid., 21:305-306. Qtd. in Woodward, 78.
路得视贴前5：23为一个刻意安排的顺序，就如同我们在小册X页中所强调的一样。路得对于这节的注释包括，“。。它需要神的保守，首先保守我们的灵，然后是我们的魂和身体，不单单是避免公开的罪行，更是要避免虚假和表明的善工。”同书，21：305-306。Woodward,引用，78页。
[31] Berkhof, Systematic Theology, 194-195.
[32] Berkhof, Systematic Theology, 194. Grudem, Systematic Theology, 478-479.
[33] The remaining nine references all use kidneys as a symbol of the innermost being. This is probably so since in dismembering an animal the kidneys are the last organ to be reached. In this usage it is frequently paralleled with heart….” John N. Oswalt, “kilya,” Theological Wordbook of the Old Testament, Eds. R. Laird Harris et al (Chicago, IL: Moody Publishers, 1980) 441.
“其他的九处经文都使用肾脏作为人类最深处之存有的预表。这可能是因为在解剖动物的时候，肾脏是最后一个能够触及的器官。在这个用法中，它常常被用来当作心。。。。”，John N. Oswalt, “kilya,” Theological Wordbook of the Old Testament, Eds. R. Laird Harris et al (Chicago, IL: Moody Publishers, 1980) 441.
[34] Interestingly, John 7:38 is usually mistranslated with “heart,” but it is literally, “Out of his belly will flow rivers of living water.”
很有意思的是，约翰7：38常常被错误的翻译为‘心’，然而它的原意是，‘从祂的肚腹中会流出活水的江河。’
[35] Thayer and Smith’s Bible Dictionary. “Greek Lexicon entry for Koilia.” The NAS New Testament Greek Lexicon at biblestudytools.com/lexicons/greek/nas/koilia.html.
[36] Grudem, Systematic Theology, 479.
[37] Berkhof, Systematic Theology, 195.
[38] ProjectOne28.com/spirit supports the relationship between physical air and spiritual spirit, as seen in Hebrew word ruach. Adam’s spirit is not to be confused with God’s Holy Spirit. Romans 8:16 distinguishes, “The Spirit himself bears witness with our spirit that we are children of God.”
ProjectOne28.com/spirit支持物质的空气和属灵的灵之间的关系，就如同希伯来文中的ruach所表现的一样。亚当的灵不能被当作神的圣灵。罗马8：16将他们分别开来，说，“圣灵与我们的灵一同见证我们是神的儿女。”
[39] ProjectOne28.com/life studies these facts in detail.
ProjectOne28.com/life仔细的研究过这些事实。
[40] The Greek word is psuchikos, which is the adjective form of the root noun, psuche (soul). Modern translators do so much damage to the Body of Christ by failing (with “natural”) to maintain the root word (soul) in the adjective soulish. Readers see “natural” and think physical, instead of what God communicated, soulish. And so the Body of Christ, at large, remains soulish and unaware.
希腊文中的psuchikos，是字根名词psuche (soul，魂)的形容词态。现代的翻译因着没有重视的根据字根（soul，魂）的形容词态翻译为soulish（属魂的）而极大的伤害了基督的身体。读者们在看见“natural（和合本译为血气）”时，就会认为是物质的，而不是神想要告诉我们的，属魂的（soulish）。也是因为这个缘故，基督的身体的绝大部分都仍然是属魂的，且未察觉到这个真理。
[41] The Greek word is psuche, which is most literally soul. Translators again muddy up the contrast: the soul in Adam propagated soulish bodies, but the spirit of Christ will propagate spiritual bodies.
希腊文是psuche，最直接的意思就是soul（魂）。翻译者再次模糊了这里的对比：在亚当里面的魂扩大为属魂的身体，然而基督的灵则扩大为属灵的身体。
[42] Grudem actually dares this elsewhere. 1 Cor. 14:14 reads, “My spirit prays but my mind is unfruitful.” Grudem wrote, “Paul probably could equally have said, ‘My soul prays but my mind is unfruitful’” (Systematic Theology, 480). That is quite wrong, as this example from 1 Cor. 15:44-45 exaggerates.
Grudem事实上用这处经文挑战其他的经文。林前14：14写到，“是我的灵祷告，但我的悟性没有果效。”Grudem写到，“保罗可能也能够说，‘我的魂祷告，然而我的悟性没有果效。’‘”（系统神学，480）。那个说法是错误的，就像对林前15：44-45的诠释一样。
[43] The Greek word is psuchikos, which is the adjective form of the root noun, psuchē (soul). Modern translators do so much damage to the Body of Christ by failing (with “natural”) to maintain the root word (soul) in the adjective soulish. Readers see “natural” and think physical, instead of what God communicated, soulish. NIV does even worse with “the man without the Spirit,” which not only mistranslates, but forces the interpretation that this soulish man must be an unbeliever. Paul’s point in context is that the Corinthian believers were soulish, not spiritual (cf. 1 Cor. 3:1-4).
希腊文中的psuchikos，是字根名词psuche (soul，魂)的形容词态。现代的翻译因着没有中神的感觉字根（soul，魂）的形容词态翻译为soulish（属魂的）而极大的伤害了基督的身体。读者们在看见“natural（和合本译为血气）”时，就会认为是物质的，而不是神想要告诉我们的，属魂的（soulish）。NIV版圣经的翻译更糟糟糕，译为“没有圣灵的人，”这不但是错误的翻译，还强制性将这个属魂的人诠释为不信的人。保罗在上下文中的重点乃是哥林多的信徒是属魂的，而不是属灵的（参考林前3：1-4）。
原文链接：http://m.jdjfx.com/redirect.php?tid=76921&goto=lastpost&from=fastpost&random=0.8251883634366095#lastpost
附记灵、魂、体：人在神形像中的蓝图
作者： SAM MCVAY, JR., AND SPENCER STEWART
翻译：oldfish
URL：http://projectone28.com/two-part/Dichotomy.pdf
For the first three centuries of the Church, the leaders’ writings show belief in three-part Man, but then dichotomy became the predominate view through the psychology of Augustine.[1] Dichotomists believe Man is two-part: one physical (body) and one immaterial (soul/spirit). They believe Scripture uses soul and spirit synonymously for the same one part. They assert the different words exist because of the artistic license of authors who also use words such as heart and mind to describe the invisible part of us. Many, if not most or all, of the historical and modern dichotomists are sincere disciples, who love God and deserve respect. However, it is possible to be sincerely wrong, and we believe this error has contributed greatly to the soulishness of believers (as Paul called it, literally, in 1 Cor. 2:14-3:4, treated on page 9).
在教会历史的头三个世纪中，基督教领袖表现出三部分人（three-part Man）的信仰，然而随后二元论借着奥古斯丁的心理学而成为成为主要的观点。二元论者相信人有两个部分：一个物质的（身体）和一个非物质的（魂/灵）。他们相信圣经把魂和灵当作一个交替使用的部分。他们坚称这两个字的不同乃是基于作者艺术性的表达方式，他们也使用了心和心思来描述我们里面看不见的部分。许多，即便不是所有的，历史中和现代的二元论者都是真诚的信徒，他们爱神也值得我们尊敬。然而，他们也可能犯了严肃的错误，我们相信这个错误乃是源自于信徒的属魂性（soulishness）（就如同保罗在林前2：14-3：4直截了当所说的，将会在本文中被进一步处理。）
I will take great pains to present their arguments accurately, though abbreviating them is an unfair necessity. For the sake of educating without overwhelming, I have chosen to omit certain verses or considerations. If you are curious about some silence, please contact us through ProjectOne28.com.
我将会不厌其烦的尽可能正确的展现他们的论点，因为只简述这些论点是不公平的。为了教育的目的，我已经选择忽略某些经文或论点。若你对于某些忽略的论点有一位，请通过ProjectOne28.com跟我们联络。
DICHOTOMISTS SEE INTERCHANGEABLE TERMS
二元论者认为名词是可以交换的
The main reason dichotomists believe in two-part nature is they consider Scripture to use soul and spirit interchangeably.
二元论者相信人有两个部分的主要原因是他们认为圣经交替的使用魂和灵。
A. Renowned Reformed theologian Louis Berkhof led with the parallelism in Mary’s Magnificat in Luke 1:46-47,[2] which was popular style in the poetic Hebrew culture of Bible times: “And Mary said, ‘My soul magnifies the Lord, and my spirit has rejoiced in God, my Savior.’” Dichotomists claim this parallelism repeats the same idea with synonyms; both the spirit and the soul worship God because they are the same immaterial part. (They rightly stress that her body also worshiped, as evidenced by the vocal expression, because Man is whole.[3])
声誉卓著的改革宗神学家伯克富（Louis Berkhof）认为马里亚在路加1：46-47中的尊主为大乃是一种平行的语法，是一种圣经时期希伯来文化中写诗的常用风格：“马利亚说：我魂(Greek:psuchē，应做‘魂’，重译)尊主为大；我灵以神我的救主为乐。”二元论者宣称这种平行的语法重申了同义词的观念；灵和魂都敬拜神，因为它们是同一个非物质的部分。（他们正确的强调，作为一种口语化的说法，她的身体也在敬拜，因为人是整全的。）
B. Wayne Grudem, a respected contemporary theologian in the vein of Berkhof, leads with Scripture reporting Jesus’ soul was troubled (Jn. 12:27) and His spirit was troubled (13:21) by His impending crucifixion.[4]
Wayne Grudem，一位受尊重的、血液中流着伯克富血统的近代神学家，认为圣经记载，耶稣因为迫近的十字架，祂的魂受到搅扰（约翰12：27），祂的灵也受到搅扰（13：21）。
C. Scripture sometimes speaks of the combination of body and soul as the whole of Man (e.g. Mt. 6:25, 10:28), whereas it also considers the body and spirit as the whole (e.g. Eccl. 12:7, 1 Cor. 5:3-5).[5]
圣经经文有时候把身体和魂结合起来作为一个整全的人（例如马太6：25，10：28），有鉴于此，圣经认为身体和灵是整全的（例如传道书12：7，林前5：3-5）。
D. Berkhof wrote, “Death is sometimes described as the giving up of the soul, Gen. 35:18; 1 Kings 17:21; Acts 15:26; and then again as the giving up of the spirit, Ps. 31:5; Luke 23:46; Acts 7:59. Moreover both ‘soul’ and ‘spirit’ are used to designate the immaterial element of the dead, 1 Pet. 3:19; Heb. 12:23; Rev. 6:9; 20:4.”[6]
伯克富写到，“死有时候被描绘为放弃魂，创世纪35：18；王上17：21；行传15：26；有时候又被描绘为放弃灵，诗篇31：5；路加23：46；行传7：59。除此以外，‘魂’与‘灵’都被用来描述死者的非物质部分，彼前3：19；希伯来12：23；启示录6：9；20：4。”
E. Grudem (who I find very good at arguing from silence) points out that Scripture never says both soul and spirit leave the body at its death.[7]
Grudem（我发现在所忽略的部分中，他是非常善于辩论的）支持圣经从未说人在死亡的时候，魂与灵同时离开身体。
F. Berkhof sees two parts described in Genesis 2:7. The dust is obviously the body, and the breath of life is the spirit (which trichotomists also believe). Instead of counting the “living soul” a third part, Berkhof sees it as synonymous with the “breath or spirit of life.” He even says, “Thus it may be said that man has spirit, but is soul” (emphasis his).[8]
伯克富在创世纪2：7的描述中看见两个部分。尘土是身体（body），而生命之气就是灵（spirit）（三元论者也相信这点）。因着没有把‘活的魂（living soul）’当作第三个部分，伯克富认为它和‘生命之气或生命之灵（breath or spirit of life）’是同义词。他甚至说，‘故此可以说人有灵，但灵是魂’。
G. Berkhof also argued from experience: “While man is conscious of the fact that he consists of a material and a spiritual element, no one is conscious of possessing a soul in distinction from a spirit.”[9]
伯克富从“当人自知他是由一个物质和一个属灵的元素所构成的时候，他就不能从灵之外再发现拥有魂”的经历作为论点。
H. Grudem claims both the soul and the spirit sin, citing 2 Corinthians 7:1 and a horde of Old Testament verses.[10] This seems particularly rewarding to dichotomists, because many trichotomists believe the spirit (of a believer) is a purer element, untainted by sin.
Grudem引用林后7：1和一大群旧约的经文宣称魂和灵都能够犯罪。这看起来对于二元论者是特别有利的，因为许多三元论这相信（信徒的）灵是一个纯净的元素，罪无法触及。
I. Grudem lastly argues the spirit does the same things as the soul, and the soul does the same things as the spirit, because they are one, synonymous. Both feel; both think; both worship.[11]
Grudem最后论到灵和魂有同样的功用，魂也与灵有同样的功用，因为它们本来就是一个，是同义词。它们都能感觉；思考；敬拜。
THREE-PART RESPONSES
三部分之回应
Dichotomists should be able to admit that none of those verses explicitly state that the soul is the same as the spirit, nor that Man is two and only two parts. They may infer it. Perhaps it is a correct inference, but let us admit that it is not explicit and then consider the next three overarching points (followed by specific responses).
二元论者应当承认那些经文中，没有一处明确的声明魂和灵是一样的，也没有声明人是两个或只有两个部分。这些结论都是推断出来的。或许它是一个正确的推论，然而让我们仍承认，它仍不够明确，所以我们要进一步考量接下的三个论点（以及其相关的回应）。
First, an overlap in usage of terms does not necessarily negate distinction. Dichotomists negate the distinction between soul and spirit because of apparent overlaps in language. But they themselves do not negate the difference between body and soul, even though there is overlap there, too.[12] The word for “soul” is often used (alone, without “body”) for the whole person as an individual (e.g. Lev. 2:1, 7:20, 27:22; Jer. 52:28). Yet dichotomists still believe such usage of soul implies relationship with a body. Similarly, Scripture also uses nephesh (soul) to refer to a dead body without life or the departed soul (and spirit). Yet dichotomists do not therefore say the soul is the same as the body. Trichotomists are using the same kind of sensibility to still see the spirit as a distinct third part, even when not listed explicitly (as it is in places such as 1 Thess. 5:23 and Heb. 4:12, addressed below). Literature is not simple math.[13]
首先，这些词汇交叠的使用方式并不能抹灭其不同。二元论者因着语言表面上的重叠否定了魂和灵间的分别。但是他们却没有否定魂和身体间的不同，即便在它们之间也有重叠。‘魂’（不带着‘身体’）这个字常常被用来指作为独立个体的整全人（例如：利未记2：1，7：20，27：22；耶利米52：28）。然而二元论者仍然相信这种使用的方式含示一种与身体的关系。同样的，圣经也使用nephesh（魂）来指那些没有生命的尸体。三元论者在同样的意义之下，仍视灵为不同的第三个部分，即便它并没有被特别列出来（如同它在后面将提及的贴前5：23和希伯来4：12中的地位）。文章不能简单的被当作规范。
Secondly, less detail does not necessarily contradict more detail. To say that a Man has a body and a soul does not contradict having a body and a soul and a spirit. Woodward deftly draws correlation with other facets of Scripture: was there one angel at the tomb (Mt. 28:2) or two (Lk. 24:4)? Was there one demoniac in Gadara (Mk. 5:2) or two (Mt. 8:28)? Was there one blind man outside Jericho (Mk. 10:46) or two (Mt. 20:30)?[14] Because we believe God-breathed words cannot contradict themselves, we believe both are true; there were two. If there is two, then it is also true there is one, because one is included in two. Suppose there are three and only three cars in a parking lot. One is a Ford; another is a Toyota; another, a Chevy. One author could correctly write, “There are three cars in the parking lot.” Another author could write less specifically, but still correctly, “There is a Ford and a Toyota in the parking lot.” Still another author would be equally correct to write, “There is one Ford in the parking lot.” Yes, I am one person. Yes, I have a body and soul. Yes, I have body and spirit. Yes, I have a body and a soul and a spirit. Less detail does not necessarily contradict more detail.
其次，较不明细的细节不能推翻较为明细的细节。说人有身体和魂不能与说人有身体与魂和灵产生冲突。Woodward巧妙的将圣经不相干的经文联系起来：坟墓里面的是一位天使（马太28：2），亦或是两位天使（路加24：4）？在格拉森那里的是一个恶魔（马可5：2），还是两个（马太8：28）？在耶利哥外是一个瞎子（马可10：46）还是两个（马太20：30）？因为我们相信神所呼出的话不能自相矛盾，我们相信两者都是正确的；有两个。若有两个，那么也必然是一个，因为一被包括在二里面。假设在停车场中有三辆，也只有三辆车。一辆是福特；另一辆是丰田；另一辆是雪弗兰。一位作者可以正确的写到：‘在停车场里面有一辆福特和一辆丰田。’另一位作者也可以同样正确的写到：‘在停车场中有一辆福特。’是的，我是一个人。是的，我有身体和魂。是的，我有身体和灵。是的，我有身体与魂和灵。较不明细的细节不能推翻较为明细的细节。
Thirdly, importantly, soul and spirit may seem interchangeable at first blush, and in some contexts that may be true. But a closer examination reveals soul and spirit are not entirely interchangeable. Soul is used alone as the personhood or individuality of a living Man, but spirit is not used in that manner.[15] The spirit is not hated or persecuted as the soul can be.[16] The New Testament always uses pneuma (spirit) to contrast the physical or metaphorical sarx (flesh), but psuchē (soul) never contrasts sarx.[17] God is called the “Father of spirits” (Heb. 12:9, cf. Zech. 12:1), but never the Father of souls. The adjectival form of soul (psuchikos, soulish) is consistently negative and contrasted against the always “positive and Godward”[18] adjective for spirit (pneumatikos, spiritual). This contrast between soulish and spiritual is extremely vital in its theological precision and practical application (expounded below). And perhaps most convincingly, the Holy Spirit works in and through the human spirit with an intimate connection that is not said of the soul. Scripturally, spirit and soul are not interchangeable. Spirit and soul are not synonyms.
第三，更为重要的是，魂和灵可能乍看之下是可以互换的，在某些经文中可能也是如此。然而更为仔细的研读会揭示魂和灵并不是完全能够互换的。魂只被用来描述人格或作为一位活的人的独立性，然而灵的使用方式却不是如此。灵并不会如同魂一样的被恨，被逼迫。新约总使用pneuma（spirit）与物质或隐喻上的sarx（肉体）相对，然而psuche（魂）从不会与sarx（肉体）相对。神被成为“万灵之父（Father of spirits）”（希伯来12：9；参考撒迦利亚12：1），然而从未被称为万魂之父。魂的形容词态（psuchikos，属魂的）对应总是“正面和向着神的（Godward）”之灵的形容词态（pneumatiko，属灵的），一定是负面，和相对立的。这个在属魂的和属灵的间的对立，在神学的精确性和应用（接下来会进一步提及）中是极其有活力的。更为让人信服的方面是，圣灵以一种亲密的联结方式，在人的灵里面，也透过人的灵作工，魂却从未如此被提及过。从属灵的方面而言，灵和魂不是互换的。灵和魂也不是同义词。
Now for specific responses to the dichotomist views outlined above:
现在我要针对前述二元论者的论点提出回应：
A. Parallelism does not water down into simple redundancy. Mary, by the Spirit, still chose different nouns, verbs, and direct objects to more fully describe the nuances of her worship. Many translations do not maintain the change in tenses from Luke 1:46 to 1:47. Truly, the soul’s action is present tense, while the spirit’s is aorist (Greek past tense). The soul magnifies, whereas the spirit rejoiced. It places the spirit’s action logically before the soul’s. The spirit rejoiced; then the soul magnified. We do not suggest that the soul cannot participate in worship; the Scriptural point is an issue of source and order. Worship must begin in the spirit, for God is spirit (Jn. 4:24). Then the spirit communicates truth to the soul, and the soul magnifies it and expresses it through the body. It is ironic that Reformed dichotomists use this passage for proof, since this is where the great light[19] of the Reformation, Martin Luther, expounded on the three-part Image in his commentary (more on page X).
平行用法不能不能被简化为单纯的重复。马利亚借着圣灵，仍然选择了不同的名词，动词以及直接的受格以更完全的描述她敬拜的细节。许多翻译者并没有保留从路加1：46到1：47间发生的细微时态变化。确实，魂的动作是现在式，而灵是不定过去式（希腊文中的过去式）。魂现在尊主为大，然而灵已经以救主为乐了。它合理的把灵的行动放在魂的行动之前。灵已经喜乐了；然后魂尊主为大。我们并不是在说魂无法有份与敬拜；圣经的论点是顺序的问题。敬拜必须从灵开始，因为神就是灵（约翰4：24）。然后灵将真理交通给魂，魂再尊敬它，并透过身体表达出来。非常讽刺的是，改革宗的二元论者用这处经文作为证明，因改教运动的伟大导师马丁路得，就是在他的圣经注释中用这节来阐明三个部分的图画。
I. This leads to Grudem’s point about the spirit and soul doing the same things because they are the same. The soul/spirit thinks, feels, and worships. We affirm an amazingly mysterious interconnectedness of spirit, soul, and body. For example, how can we explain the difference and interaction between the body’s brain and the soul’s mind? The soul uses the body’s brain to think. Emotions are also connected to the brain’s control of the endocrine system and the release of hormones and endorphins. It is just as sensible to expect a similar interaction between the spirit and the soul. The spirit can transmit a thought to the soul, which the soul can receive or reject (e.g. Mk. 2:8, 1 Cor. 12:8). The spirit can transmit an emotion to the soul, and the soul can adopt it as its own.[20] When Grudem adds the point about the participation of the body in thinking, feeling, and worship,[21] he cuts the leg out from under his argument. Even though body and soul do the same things, they are not the same parts – neither are soul and spirit.
因为灵与魂是相同的，这就导致Grudem指出灵与魂在作同一件事情。魂/灵思考，感觉和敬拜。我们肯定灵、魂和体间有一种无法解释的、奥秘的相互关系。例如，我们怎么能够解释身体的大脑和魂的心思间的不同和互动？魂使用身体的大脑思考。情感也和大脑所控制的，释放荷尔蒙和内啡肽的内分泌系统有关。我们也可以预料灵和魂之间的关系也是如此。灵能够把一个想法传输给魂，魂也能够接受或拒绝它（例如马可2：8，林前12：8）。灵能够把一种情感传输给魂，魂在把它当作自己的情感。当Grudem进一步指出身体也有份于思考，感觉和敬拜的时候，他从根本推翻了他自己的理论。基本身体和魂能够做同一件事情，它们仍然不是同一个部分——魂与灵也是不能是同一个部分。
B. Jesus’ troubled soul and troubled spirit also fail to explicitly prove the sameness of soul and spirit. It still fits within the framework of trichotomy. (The response to Point I, above, applies here, too.) It is true that Jesus’ soul and spirit were both troubled by the same impending event: crucifixion. However, the contexts of the reports do differ. It makes sense that John would choose in 12:27 to emphasize the trouble of Jesus’ soul, because the will resides in the soul. This passage describes Jesus’ willingness to lay down His soul-life (psuchē), dying in order to bear fruit for the glory of God and for the Creation of the Church (12:23-28). Later, after the Passover meal and washing the disciples’ feet, Jesus was troubled in spirit and spoke of betrayal by one of His friends (13:21). The spiritual warfare was intensifying: Satan had already put it in Judas’ heart to betray Him (13:2), and then Satan entered Judas during Jesus’ interaction (13:27). Still later, His body was also troubled – to the point of sweating blood (Lk. 22:44). Section Four of the booklet and another excursus[22] honor Jesus in thankfulness by describing how all three parts of His Manhood endured the full punishment for our sins on the Cross.
耶稣的魂受搅扰，祂的灵也受搅扰也明白无误的证明魂和灵的同样性。这仍然符合三元论的架构（前面第一点中的回应，也可以同样的被应用在这里。）耶稣的魂和灵确实都被要来的事件所搅扰：十字架。然而，记述这件事的上下文却有不同的描述。事实上，约翰选择12：27来强调耶稣被的魂受搅扰是有道理的，因为意志（will）在魂的里面。那段描述耶稣定义（willingness）丧失自己的魂生命（soul-life，psuchē），为了结出神的荣耀和创造教会（12：23-28）的果子而死。之后，在复活节晚餐后，洗了门徒的脚。耶稣的灵被搅扰，并说出了祂会被朋友所出卖（13：21）。属灵的争战在激烈的进行中：撒旦已经把出卖的念头放在犹大心里（13：2），在与耶稣的互动中撒旦进入了犹大的心中（13：27）。接着，祂的身体也收到搅扰—到一个地步流汗如同流血一样（路加22：44）。小册子的第四段和其他的附录，以描述祂人性的三个部分如何在十字架上，为了我们的缘故，忍受了完全的审判，在感谢中尊荣了耶稣。
C. It is true that Scripture sometimes describes only two parts in order to represent the whole.[23] But Scripture also occasionally uses only one part to represent the whole, and Man remains more than one part (e.g. Lev. 2:1, 7:20, 27:22; Jer. 52:28). Furthermore, 1 Thessalonians 5:23 is the only verse explicitly defining the “completely” “whole” Man: spirit and soul and body (more on page 6). Man’s “one” immaterial part consists of two parts just as the tabernacle’s one closed-off section (Holy Place) hid an additional innermost room (Holy of Holies, more on page 5). Therefore, each inner element can represent the inner man as a whole (with two parts). Again, less detail does not contradict more detail. Speaking of two parts does not prohibit a third – just has speaking of the soul alone does not prohibit a body (or a spirit).
圣经确实有时候用两个部分来代表全人。但是圣经有时候也用一个部分来代表全人，而人仍然是好几个部分的（例如利未2:1, 7:20, 27:22；耶利米52:28）。除此以外，贴前5：23是唯一一处经文特别定义‘完全的’‘整全’之人的经文：灵和魂和身体（接下来会讨论）。人的‘一个’非物质的部分包括两个部分，就如同帐幕的一个封闭的部分（圣所）还隐藏着另一个最深处的房间（至圣所）。再者，较不明细的细节不能推翻较为明细的细节。论及两个部分不能否定第三个部分—就如同只论及魂的时候，不代表否定身体（或灵）。
D. True: death is described as giving up the soul or the spirit from the body, and the dead are called souls or spirits.[24] The response to Point C applies here. It also makes sense in many passages why the author, by the Spirit, chose to emphasize one of the two invisible parts. For example, the New Testament verses of the dead as “souls” are in the context of martyrdom (Rev. 6:9, 20:4). The will resides in the soul, and so calling them “souls” honors their willing sacrifice. On the other hand, “spirits in prison” flows naturally from the contextual setup that Jesus was made alive in the spirit (or Spirit) in which He preached to them (1 Pet. 3:18-19).
确实：死亡被描述为从身体中放弃魂或灵，死者也被称作魂（souls）或灵（spirits）。对于C点的回应在此同样适用。这也能够合理解释为什么在许多经文中，作者借着圣灵，选择了一个或两个看不见的部分。例如，新约经文论到殉道的时候，用‘魂（souls）’来描述死者（启示录6：9，20：4）。意志（will）在魂里面，所以称他们为‘魂（souls）’以尊崇他们‘定意（willing）’牺牲。在另一方面，“在监牢中的灵”很自然的根据上下文的境况，被解释为耶稣在向他们传道的时候，在灵（或圣灵）中被点活（彼前3：18-19）。
E. It is smart of Grudem to notice Scripture does not speak of both the soul and spirit departing the dead body simultaneously. I wish it did, but it does not have to. The silence does not overturn the affirmative three-part passages.
Grudem机警的指出圣经并没有说到魂和灵同时离开已经死亡的身体。我希望圣经真的这么说过，但是它没有。这样的静默也无法推翻那些肯定三部分的段落。
F. Trichotomists would simply say Berkhof is wrong about their experience. There is something beyond reason, beyond feelings, in the realm of faith that bubbles up to affect reason and feelings. An interesting application (from left field): Scripture describes the spirit praying, using the body’s tongue, but the mind being unfruitful (1 Cor. 14:14). With the gift of tongues, the spirit[25] bypasses the soul in order to employ the body.[26]
三元论者会直截了当的说伯克富误解了他们的经历。有些东西是远超理智，和感觉，在信仰的范畴中有些东西会影响理智和感觉。一个很有意思的应用：圣经描述灵用身体的舌头祷告，而心思是无益的（林前14：14）。因着方言的恩赐，灵绕过了魂以指挥身体。
G. Page 8 (affirmative point G) shows Berkhof is simply mistaken about Genesis 2:7, which indeed teaches three parts, not two.
第八页（肯定G点）表明伯克富对于创世纪2：7的理解根本就是错误的，它实际上教导三个部分，而不是两个。
H. Regarding Grudem’s claim the spirit can sin, the Old Testament verses do not apply because they refer to unbelievers whose spirits are still separated from the life of God. The only New Testament verse offered is 2 Corinthians 7:1. This verse does not say that the spirit sins, but that it can be “defiled.” In context, Paul advocates separation from external spiritual influences that could dangerously affect a believer’s spirit. But the truth remains that the believer’s spirit is one with the Holy Spirit (1 Cor. 6:17). When we sin, it is because we ignore or suppress the spirit (cf. 1 Thess. 5:19) and act out of the soul and body – together referred to metaphorically as flesh (cf. Gal. 5:16).
关于Grudem所宣称的灵能够犯罪，旧约的经文不支持，因为它们指的乃是那些不信的人，他们的灵与神的生命仍然是隔绝的。只有新约的经文提供了林后2：7。这节并不是说灵犯罪（sin），而是说灵可以被‘玷污（defiled）’。保罗在上下文中提倡若脱离外界属灵的影响中，将会危险的影响一个信徒的灵。然而真理仍然是，信徒的灵与圣灵是一（林前6：17）。当我们犯罪的时候，乃是因为我们忽略或压制了灵（参考贴前5：19）并从魂和身体行事为人—这在寓意上指的乃是肉体（参考加拉太5：16）。
SCRIPTURES TEACHING THREE PARTS
圣经教导三个部分
Dichotomists do not adequately respond to the Scriptures supporting three parts in Man.
二元论者无法充分的回应圣经对于人三个部分的支持。
A. For whatever reason, I have not yet seen a dichotomist scholar acknowledge the glaring reality that Man is made in the Image of the Triune God. This is the single greatest reason to believe in our tri-part nature: God is Three in One. Man in God’s Image is three in one. No other creature is three-part because no other creature is in God’s Image. Angels are spirits. Plants are just material.[1] Animals are body and soul.[27] Only Man is spirit and soul and body. We are the vessels to bridge the spiritual realms and the earthly realm - to issue forth the spiritual into the earthly for the glory of God.
因着某种的原因，我尚未看见任何一位二元论学者承认那个耀眼夺目的，人根据三一神之形像所造的事实。这个就是我们相信三部分本质的一个最重要的原因：神是三而一的。在神形像中的人也是三而一的。没有任何其他的被造之物有三个部分，因为没有别的被造之物有神的形像。天使是灵。植物只是物体。动物有身体和魂。这既有人是灵与魂和身体。我们都器皿，衔接属灵和属世界的领域—为着神的荣耀将属灵的带给属世界的。
B. I also have yet to see a dichotomist address the three parts of the tabernacle and temple, which are symbolic for the three parts of Man (see Section Three of the booklet). Jesus said He was the temple, and Paul said each of us is the temple of the Holy Spirit (Jn. 2:19-22, 1 Cor. 6:19). Martin Luther, in his commentary on Luke 1:46-47, wrote:
我也从未看见任何一位二元论者教导帐幕和圣殿的三个部分，它们代表了人的三个部分（参考小册的第三段）。耶稣说祂就是殿，保罗说我们每一个人都是圣灵的殿（约翰2：19-22，林前6：19）。马丁路德在他对路加1：46-47的注释中写到：
In the tabernacle fashioned by Moses there were three separate compartments. The first was called the holy of holies: here was God's dwelling place, and in it there was no light. The second was called the holy place; here stood a candlestick with seven arms and seven lamps. The third was called the outer court; this lay under the open sky and in the full light of the sun. In this tabernacle we have a figure of the Christian man. His spirit is the holy of holies, where God dwells in the darkness of faith, where no light is; for he believes that which he neither sees nor feels nor comprehends. His soul is the holy place, with its seven lamps, that is, all manner of reason, discrimination, knowledge, and understanding of visible and bodily things. His body is the forecourt, open to all, so that men may see his works and manner of life.[29]
在摩西所造的帐幕中有三个不同的部分。第一个部分被称作至圣所：这是神的居所，在其中没有光。第二个部分被称作圣所；在这里立有七个灯座的七个金灯台。第三个部分被称做外院子；这里有敞开的天，完全的日照。在这个帐幕中我们有一幅基督徒的图画。他的灵是至圣所，神住在信心的黑暗之中，在其中没有光；因为他相信他所看不见，感觉不到，也无法想像的那位。他的魂是圣所，有七个灯台，就是各种的理智，辨别力，知识和理解看得见的物质之能力。他的身体是外院子，向万有敞开，好叫人们能够看见他的工作和生活方式。
The architecture of the tabernacle/temple gives so much insight into sourcing and manifesting. We must start with and source from the spirit, for in the spirit we have communion with the Holy Spirit, who guides us into all truth. The soul is the middle part, which must humble its will to receive from the spirit. Then the soul can magnify the spirit’s life and express it through the body for all creation to experience the glory of God.
帐幕/圣殿的结构提供了一幅清楚明瞭的图画。我们必须从灵里面来观看这个图画，因为我们乃是在灵里与圣灵交通，祂将一切的真理赐给我们。魂是中间的部分，必须顺服于从灵来的意志。接着魂就能彰显灵的生命并透过身体，为着万有能够经历神的荣耀而将其彰显出来。
C. Progressive Sanctification. Scripture speaks of our salvation in three tenses:
逐步成圣。圣经说的我们的救赎有三个时态：
1. We have been saved (e.g. Eph. 2:8).
我们已经被拯救（例如以弗所2：8）。
2. We are being saved (e.g. 1 Cor. 15:2 ESV).
我们正在被拯救（例如林前15：2）。
3. We will be saved (e.g. 1 Cor. 3:15).
我们将会被拯救（例如林前3：15）。
All three are true. We have been saved in spirit. We receive a new spirit that is born again by the Holy Spirit (Ezek. 36:26-27, Jn. 3:5-8). Our spirit is one spirit with the Holy Spirit (1 Cor. 6:17) - sealed and fully saved (Eph. 1:13-14, 2:6; cf. Col. 2:10). We are being saved in soul. Our minds are being renewed in knowledge after the Image of our Creator (Rom. 12:2, Col. 3:10), and we are in the process of obtaining the salvation of our souls as the outcome (1 Pet. 3:9, cf. Jas. 1:21, 1 Cor. 15:2 ESV). Currently, we are outwardly wasting away, but we will be saved in body at the Resurrection when we will receive glorified, imperishable, spiritual bodies (Mt. 24:13, 1 Cor. 15:42-58). The progression begins in spirit, emanates to the soul, and culminates in the body. Such is the progression in our next verse.[30]
这三个时态都是正确的。我们在灵里被拯救。我们借由圣灵重生而领受了一个新灵（以西结36：26-27；约翰3：5-8）。我们的灵与圣灵成为一灵（林前6：17）—被印并完全得救（以弗所1：13-14，2：6；参考歌罗西2：10）。我们在魂里面得救。我们的心思在知识中根据我们创造主的形像被更新（罗马12：2，歌罗西3：10），我们也在获得我们魂的救赎作为结果的过程之中（彼前3:9，参考雅各1：21，林前15：2）。现今，我们外面的人正在逐渐被洗去，然而我们将会在复活领受被荣耀，不会朽坏，属灵的身体之时，而得到拯救（马太24：13，林前15：42-58）。这个过程从灵开始，散发到魂里面，并在身体中达到巅峰。这就是我们下一节所要提到的过程。
D. 1 Thessalonians 5:23 reads, “Now may the God of peace himself sanctify you completely, and may your whole [1] spirit and [2] soul and [3] body be kept blameless at the coming of our Lord Jesus Christ.” Dichotomists simply do not do justice to those words in italics. The complete whole of Man is spirit and soul and body.
贴前5：23记载，“愿赐平安的神亲自使你们完全成圣；又愿你们整个人的[1]灵、[2]魂、[3]体，都得蒙保守，在我们的主耶稣基督来临的时候无可指摘。（现代汉语译本——译者）”二元论者根本无法解释斜体字的部分。完全整个的人是灵和魂与身体。
1. Berkhof immediately appealed to analogia Scriptura, a Latin phrase instructing us to interpret each verse from within the consistency of all the Scriptures.[31] He claimed that because the rest of the Scriptures teach two-part, this verse should be interpreted as though two-part. This screams of the logical fallacy called begging the question, assuming the conclusion (Scripture says two-part) to make the argument (this verse must be two-part). He used his misinterpretation of inconclusive verses to sidestep a clear verse. The better counsel is to let clear verses mean what they say, helping to interpret the less clear verses.
伯克富立刻诉诸与analogia Scriptura（圣经的类比），这句告诉我们要在圣经的规范中诠释每一节经文的拉丁文。他宣称因为圣经其他的部分教导两个部分，这节也当被诠释为两个部分。这种逻辑性错误的叫嚣回避了问题，先假设了结论（圣经教导两个部分），再来进行辩论（这节必然是两个部分的）。他使用了对于有争议经文错误的诠释来回避一处明显不过的经文。更为妥当的做法乃是让更为明确的经文说出它本身的含义，以帮助诠释其他较为模糊的经文。
2. Berkhof and Grudem[32] brush away 1 Thessalonians 5:23 by comparing Matthew 22:37, “Love the Lord your God with all your heart, and with all your mind, and with all your soul” (Mk. 12:30 adds “and with all your strength”). Supposedly, all these verses simply pile on synonyms for emphasis. But first, we acknowledge Jesus was answering a question about the Law, quoting a glorious old covenant verse that was shadowed and veiled (2 Cor. 3:5-15, Col. 2:16-17, Heb. 8:5, 10:1). Even realities as essential as the Holy Trinity are veiled in the Old Testament (truly there, but not explicitly blunt, cf. Mt. 28:19). Secondly, this quote from Jesus does not define the triad as “you completely,” “whole.”
伯克富和Gruedm想要以与马太22：37做比较的方式来刷掉贴前5：23，“你要全心、全魂并全心思，爱主你的神（重译——译者）（马可福音还加上了“全力”），”并假设这些经文都强调一堆名词的同意性。而首先，我们承认耶稣在回答一个关于律法的问题，引用了被遮盖和被遮蔽的荣耀旧约经文（林后3：5-15，歌罗西2：16-17，希伯来8：5，10：1）。即便神圣三一如此重要的实际在旧约中都是隐藏的（在此也是一样，然而不是那么的明确，参考马太28：19）。其次，此处引用页数的化并没用将三部分定义为“你们完全”，和“整个人”。
Thirdly, heart is a different kind of word than spirit and soul. Heart is a metaphor, whereas soul and spirit are specific elements of Man. In reality, the heart is a physical organ in the body. Heart is used metaphorically to describe the invisible inner core of Man (1 Pet. 3:4), the two immaterial parts (soul and spirit) as a whole. On the other end of the spectrum, flesh is literally skin on the body. Yet it is used metaphorically to describe the essence or actions of Man apart from the Holy Spirit, which are dominated by soul and body together (e.g. Jn. 1:12-13, 3:4-6). Scripture also uses many other body members metaphorically, such as kidneys[33] (similar usage to heart, e.g. ESV fn. of lit. Heb. in Ps. 16:7, 26:2), bowels (for compassion, e.g. lit. Mt. 9:26), and hand (for power, e.g. lit. Dt. 32:36, Josh. 8:20). Hebrew language, carried over to Greek,[34] also used “belly” metaphorically for the inner man, and the belly was considered to have two parts, upper and lower abdomen (stomach and intestines).[35] For example, Proverbs 20:27 and 20:30 are translated as “innermost parts,” but the Hebrew is literally “the chambers of the belly.” Plural chambers: more than one immaterial part. The metaphorical heart, the inner man, is spirit and soul. See ProjectOne28.com/heart for Scriptures and diagrams to understand the heart encompasses both spirit and soul just as the tent to the Holy Place encompassed the Holy Place and the Holy of Holies.
第三，心是在灵和魂之外另一个字眼。心是个比喻，而魂与灵则是人里面特定的部分。在现实中，心是身体中的器官。心也被以比喻的方式用来描述人内部看不见的核心部分（彼前3：4），两个非物质的部分（魂和灵）作为一个整体。在光谱的另一端，肉身也被当作身体的外皮。然而它也被用来以比喻的方式描述人离开圣灵后的素质或行为，由魂和身体一同主导（例如约翰1：12-13，3：4-6）。圣经经文也使以比喻的方式用许多其他身体的肢体，例如肾脏（与心的用法类似，例如ESV对于诗篇16：7，26：2本文的注脚），内脏（心肠，作为同情恻隐之心，例如马太9：26的本文），和手（作为能力，例如申命记32：36，约书亚8：20）。被翻译成希腊文的希伯来文，也以比喻的方式使用“肚腹”作为里面的人，而肚腹则被认为有两个部分，上腹和下腹（胃和肠）。例如，箴言20：27和20：30都被翻译为“心腹，”然而希伯来问的愿意是“腹腔（复数）。”复数的腹腔：多过一个非物质的部分。比喻的心，里面的人，是灵和魂。参考ProjectOne28.com/heart其中的经文和图表以了解心如何由灵和魂所构成，作为帐幕中的圣所和至圣所。
F. Hebrews 4:12 reads, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” This verse plainly states that the soul and spirit can be divided. They can be divided because they are different. Thoughts and intentions are not the same. Joints and marrow are not the same; they are different elements within a physical body, but that could not be seen until the priest dissected the sacrifice. Likewise, the difference between our souls and our spirits cannot be perceived, in our fallen state, until the word of God divides. This verse punctuates a deadly serious and practical context (3:7-4:13) and establishes the necessity of this division in order to move from unbelief and disobedience to faith and obedience.
希伯来书4：12的经文是，“神的道是活泼的，是有功效的，比一切两刃的剑更快，甚至魂与灵，骨节与骨髓，都能刺入、剖开，连心中的思念和主意都能辨明。”这节明确的宣告魂和灵因自身的不同而能够被分开。思念和主意是不同的。骨节和骨髓也是不同的；它们都是身体上不同的部分，然而在祭司献祭切开之前，都是看不见的。同样的，在我们堕落的情况中，除非神的话来分开，我们根本无法察觉到我们的魂和我们的灵之间的不同。这节直接击中了二元论的要害和他们使用的经文（3：7-4：13），并建立了这种分别的需要性，以从不相信和背叛转移到信仰和顺服中。
1. Grudem again chalks this up to redundancy of synonyms. Strangely, Grudem argues that “we do not divide joints from marrow, for joints are the places where bones meet, not the places where joints meet marrow.”[36] The point is joints and marrow are different! Marrow parallels spirit in Hebrews 4:12, which is genius because marrow, inside the sheath of bone, produces the life-supply of blood cells, just as the spirit gives life to the soul and body.
Grudem再次大笔一挥，用同义词勾销了这处经文。很奇怪的是，Grudem辩称“我们不会分割骨节和骨髓，因为骨节是骨头相连的地方，而不是骨节和骨髓相连的地方。”重点是骨节和骨髓根本就是不同的！在希伯来4：12中，骨髓就是灵，骨髓在骨头的覆盖之下，具有生产支持生命之血球的天赋，就如同灵将生命赋予魂和身体一样。
2. Berkhof provided a fun admission in the midst of doing gymnastics to avoid the clear reading: “Heb. 4:12 should not be taken to mean that the word of God, penetrating to the inner man, makes a separation between his soul and his spirit, which would naturally imply that these two are different substances; but simply as declaring that it brings about a separation in both between the thoughts and intents of the heart” (emphasis mine).[37] This verse does not say the word divides the soul into two parts and the spirit into two parts. Stick with the natural reading of the paralleled tandems: the word of God divides soul and spirit just as a sword divides joint and marrow. A second verb is employed for discerning the thoughts and intents of the heart (which are also two distinct elements).
伯克富为了模糊经文，在做体操的过程中（指批判三元论是合乎圣经的教训——译者）提供了一个非常有趣的入场卷，他说“希伯来4：12不能被当作是神的道剖开里面的人，而分开他的魂和他的灵，这自然就会引出它们是不同素质的结论；然而它不过是单单宣告它会分开心中的思念和主意。”这节并不是说道能够把魂分割成为两个部分，也不是说能够把灵分割成为两个部分。我们要将自己限制在这个前后串联的平行语法之中：神的道分割魂和灵，就像剑分割骨节和骨髓一样。第二个动词也被用来分辨心中的思念和主意（它们当然也是两个不同的元素）。
G. Genesis 2:7 describes three parts in the Creation of Man, just as that chapter illustrates three types of trees corresponding to three types of life. With the dust of the ground, the Potter shaped Man’s body. The breathing of the Creator’s sustaining life into the nostrils created spirit.[38] When spirit entered into body, the third part became a living soul (nephesh). Soul is the third part. Some scholars and translators treat nephesh as creature-like being (as in Gen. 1:20-21, 2:19, et al.), but the whole point of the Creation context is that we are different than other creatures, unique in the Image of the Triune God (see also fn. 27).
创世纪2：7描绘人被创造时的三个部分，就如同那一章描绘的三种树与三种生命相对应一样。陶匠用泥土塑造了人的身体。造物主维持生命之气吹入鼻孔中而造了灵。当灵进入了身体，第三个部分成为活的魂（nephesh）。魂是第三个部分。有些学者和翻译者将nephesh处理作为与被造之物相同（creature-like）的事物（如同创世纪1：20-21，2：19等节），然而整件事的重点乃是在于创造的背景乃是我们与其他的被造之物不同，只有我们拥有三一神的形像（请参考注脚27）。
Section One (pages 5-7) of the Spirit, Soul, Body booklet writes of the three trees and life: The trees are central characters in the story of Man – here [Gen. 2:8-9, 15-17] and continuing into Genesis 3. Regular trees do not give knowledge or spiritual life, so these trees were clearly both natural and supernatural. The very act of eating is a parable to teach us that we need to receive sustaining life from a source outside of our creaturehood. These trees offered food for the three types of life, corresponding to the three parts of Man. We know this because New Testament Greek employs three different words for life in consistent contexts.[39] Bios speaks of the body’s physical life. Psuchē means the soul or soul-life. Zōē is the spirit’s life given by God’s Spirit. The normally delightful and nutritious trees could be eaten by Adam and Eve’s bodies in the same way we now do for bios. But God drew special attention to two trees and placed them center stage in the Garden. The first is the Tree of Life, which the New Testament calls the Tree of Zōē (Rev. 2:7; 22:2, 14, 19). The Tree of Life was digested in the spirit and enlivened the spirit. The second special tree was named the Tree of the Knowledge of Good and Evil, which was eaten in the soul and grew the soul (through the mind).
灵、魂、体小册的第一个段落（5-7页）写到三种树木和三种生命：树木是人的故事中的核心特征，并一直延续到创世纪第三章。一般的树木并不能赐人知识或属灵的生命，所以这些树木很明显的是天然的，页数超自然的。吃是一个预表，教导我们我们需要从我们被造的源头之外，领受维持我们的生命。这些树木提供三种生命为食物，跟人的三个部分相对应。我们知道这乃是因为新约希腊文前后一致的用三个不同的、意思都为生命的字。Bios指的是身体物质的生命。Psuchē指的是魂或魂的生命。Zōē是神的灵所赐予我们的灵的生命。一般而言，亚当和夏娃的身体吃了悦目和有营养的树木，如同我们今日为了bios而吃一样。然而神特别把注意力集中到在园子中间的两颗树上面。第一棵是生命树，新约称这棵树为Zōē树（启示录2：7；2：22，14，19）。生命树乃是为了灵，并点活灵。第二棵特别的树叫做善恶知识树，被魂所吃，并让魂增长（透过心思）。
Such revelation makes sense of why, having eaten the Tree of Knowledge, Man became soulish as opposed to spiritual.
这种关系就使得人在吃了知识树之后成为属魂的，并与属灵的对抗成为有意义的启示。
H. 1 Corinthians 15:44-45 reads, “It is sown a soulish[40] body; it is raised a spiritual body. If there is a soulish body, there is also a spiritual body. Thus it is written, ‘The first man Adam became a living soul;[41] the last Adam [Jesus] became a life-giving spirit.” What is the point of contrasting a soulish body and a spiritual body, if there is no contrast between soul and spirit? Dichotomists would have us think those words could be swapped[42] without affecting meaning, because they are supposedly synonyms. Therefore, we might as well paraphrase, “It is sown a spiritual body; it is raised a soulish body. Adam became a living spirit; Jesus became a life-giving soul.” That would be foolish. The only reason this passage makes sense is because soul and spirit are two different parts inside one body. The first body is inappropriately dominated by and characterized by the soul. The soul has usurped the greatest influence. But thank God in Christ, we will receive a body that is led by, filled with, and wholly characterized by spirit. We will saturated with God, who is spirit, and He will be all in all (1 Cor. 15:28). Hallelujah!
林前14：44-45写到，“所种的是属魂的身体；复活的是属灵的身体。若有属魂的身体，也必有属灵的身体。经上也是这样记著说：「首先的人亚当成了活魂」；末後的亚当成了叫人活的灵（根据英文重译——译者）。”若魂和灵不是对立的，为什么要将属魂的身体和属灵的身体对立起来呢？二元论者想要我们认为那些字可以在不需要影响其意义的前提下被对换，因为它们本来就是同义词。若是这样，我们应当可以把那段经文重写为，“所种的是属灵的身体；复活的是属魂的身体。首先的人亚当成了活灵；耶稣成了叫人活的魂。”这是很愚蠢的。能够让这节经文有意义的关键就是在身体之外，还有魂和灵两个不同的部分。第一个身体被错误的由魂掌控并带有魂的特质。魂篡夺了主导的地位。然而在基督里我们感谢神，我们将会领受一个由灵所引导，被灵所充满，并完全带有灵之特质的身体。我们将会被是灵的神所浸透，祂也会成为我们一切的一切（林前15：28）。哈利路亚！
I. First Corinthians 2:8-3:3 highlights the glory and necessity of the Spirit’s ministry to our spirits. To quote for brevity only verses 12-15 (lit.):
林前15：44-45记载到，“所种的是属魂的身体；复活的是属灵的身体。若有属魂的身体，也必有属灵的身体。经上也是这样记著说：「首先的人亚当成了活魂」；末後的亚当成了叫人活的灵（根据英文重译——译者）”：
But we have received, not the spirit of the world, but the Spirit from God, in order that we might understand the things freely given us by God, which things we also are speaking, not in words taught by human wisdom, but taught by the Spirit, comparing spiritual things with spiritual things. But a soulish[43] man does not receive the things of the Spirit of God, for they are foolishness to him, and he is not able to know, because they are spiritually discerned. But the spiritual man discerns all things indeed.
我们所领受的，并不是世上的灵，乃是从神来的灵，叫我们能知道神开恩白白赐给我们的事。并且我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语，将属灵的事比较属灵的事。然而，属魂的人不领会神圣灵的事，反倒以为愚拙，并且不能知道，因为这些事惟有属灵的人才能看透。属灵的人能看透万事，却没有一人能看透了他。（根据英文调整——一种）
These verses serve as setup for Paul to explicitly declare in the following verses (3:1-4) that the believers in Corinth were soulish and fleshly instead of spiritual. This again proves a serious distinction between soul and spirit. It stresses our need to submit the soul to the spirit’s ability to receive from the Holy Spirit. Our spirits receive the Holy Spirit, and only our spirits can discern the Spirit’s ministry of teaching all that we have been freely given from God. Our spirits can help our souls understand, if our souls submit and quiet the mind to learn by faith.
这些经文为着保罗在接下来的经文（3：1-4）中的宣告打下了基础，就是哥林多的信徒是属魂的，是属肉体的，而不是属灵的。这再次证明了魂与灵之间的分别。它强调我们需要将魂顺服于灵的能力之下，好领受从圣灵来的事物。我们的灵接受圣灵，也只有我们的灵能够参透圣灵将那些从神白白赐予之事物教导我们的职事。我们的灵能够帮助我们的魂理解这一切，若我们的魂是顺服和安静的，心思就能够借信心学习属灵的事。
CONCLUSION
结论
Dichotomists sincerely mistake the parts of Man. The Scriptures do not use spirit and soul interchangeably. In fact, the Scriptures often contrast spirit and soul, imploring us to submit our souls and to become spiritual disciples that we may issue forth the Spirit’s life from the spiritual realm into the physical realm. Every facet of the Gospel story affects all three parts of Man: Creation, Fall, tabernacle, Incarnation, redemption, discipleship, and eternal salvation. We hope and pray you study these truths in the Spirit, Soul, Body booklet, and apply them to your spiritual discipleship.
二元论者对于人的部分犯了严重的错误。圣经并没有交替的使用灵和魂。事实上，圣经常常把灵与魂对立起来，恳求我们要将我们的魂顺服下来，并成为属灵的门徒，好叫我们能够从属灵的范畴中，把圣灵的生命传输到物质的范畴之中。福音书故事中的方方面面都影响这人的这三个部分：创造，堕落，帐幕，道成肉身，救赎，成为门徒，和永远的救恩。我们希望并祷告您能够研读在这本灵、魂、身体小册中的真理，并将它们应用在你属灵的信徒生活中。
“Oh, magnify the LORD with me, and let us exalt his name together!” (Ps. 34:3, cf. Lk. 1:46-47).
“哦，愿我尊主为大，让我们一同高举祂的名！”（诗篇34：3，参考路加1：46-47）。
[1] Early trichotomist leaders included Irenaeus, Justin Martyr, Clement of Alexandria, Origen, Gregory of Nyssa, Didymus of Alexandria, and Basil of Caesarea. For example, Justin Martyr wrote, “As the body is the house of the soul, so the soul is the house of the spirit.” But in the Fourth Century, a bishop of Laodicea, Apollinaris, though affirming the Nicene Creed’s orthodoxy of Christ’s Godhood and Manhood, blundered in his attempt to explain the humanity of Christ. He confused the distinctions of spirit and mind and asserted it was replaced in the Man Jesus by the Logos (“Word,” in Jn. 1:1, 14). His view was condemned at the Second Ecumenical Council in Constantinople in 381 A.D., and trichotomy began to be avoided. Well-cited in John B. Woodward, Jr., Man as Spirit, Soul, Body: A Study in Biblical Psychology (Pigeon Forge, TN: Grace Fellowship International, 2006) 73-75, quoting Heard, Berkhof, and others. Available at gracenotebook.com.
早期三元论的领袖包括爱任纽，殉道者游丝丁，亚历山大的革利免，俄列根，尼撒的贵格利，亚历山大的丢尼修和该撒利亚的巴西流。例如，游丝丁写到：‘如同身体是魂的家，同样的魂也是灵的家。’然而在四世界，一位老底嘉的主教，亚波里拿流，虽然肯定尼西亚信经关于基督神性和人性的正统性，但在尝试解释基督的人性时犯了错误。他混乱了灵和心思间的分别，并坚称为人基督的心思完全被道（Logos）所取代了（在约翰1：1，14中的‘道’）。他的观点被318年第二次康士坦丁堡大会所定罪，教会开始避免三元论。John B. Woodward, Jr.的具有灵、魂、体的人：圣经心理学的研究（Man as Spirit, Soul, Body: A Study in Biblical Psychology）73-75页中清楚的引用了Heard，伯克富（Berkhof）和其他人士的论点。可购于gracenotebook.com。
[2] Louis Berkhof, Systematic Theology: New Combined Edition (Grand Rapids, MI: Wm. B. Eerdmans, 1996) 194.
伯克富，系统神学：新合订版(Grand Rapids, MI: Wm. B. Eerdmans, 1996) 194页。
[3] Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994, 2000) 477.
Grudem，系统神学，(Grand Rapids, MI: Zondervan, 1994, 2000) 447页。（古氏新约神学的作者——译者。）
[4] Ibid., 473-474.
同书473-474页。
[5] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[6] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[7] Grudem, Systematic Theology, 474.
Grudem，系统神学，194页。
[8] Berkhof, Systematic Theology, 194.
伯克富，系统神学，194页。
[9] Ibid., 194.
同书194页。
[10] Grudem, Systematic Theology, 475-476.
伯克富，系统神学，475-476页。
[11] Ibid., 476-477.
同书476-477页。
[12] Well argued by Woodward, op. cit., 94.
Woodward提供了非常好的论点。
[13] Especially not literature breathed by a transcendent, mysterious God through more than forty human writers spanning over 1,500 years in diverse geographies, languages, and cultures. Yet spiritual believers can discern spiritual truths by the Holy Spirit (1 Cor. 2:13).
它根本不是一个超自然源头发出的文学作品，奥秘的神借由1500年间身处于不同地点，使用不同语言，受不同文化影响的四十位不同的作者所写出的作品。然而属灵的信徒能够借由圣灵领会属灵的事（林前2：13）。
[14] Woodward, op. cit., 99.
[15] Gustav F. Oehler, Theology of the Old Testament (NY: Funk and Wagnalls, 1883), 150. Cited in Woodward, 97.
[16] Eduard Schweiser, “Psuche,” Theological Dictionary of the New Testament, Eds. Gerhard Kittel and Gerhard Friedrich (Grand Rapids, MI: Eerdmans, 1964) 6:649, 654-655. Cited in Woodward, 97.
[17] Ibid.
[18] Woodward, 100.
[19] Unbelievably, Berkhof states that only “a few lesser lights [of the Reformation] defended the trichotomic theory” (op. cit., 192). Luther is not a lesser light of the Reformation! His wonderful trichotomy is quoted on page 5.
令人难以置信的是，伯克富宣称只有‘[宗教改革]只有微弱的声音捍卫三元论’（ op. cit., 192）。路得不是宗教改革宗的微弱声音！他完美的三元论论也被本文所引用。
[20] See the Scriptural description of the spirit’s feelings on pages 4-5 of the Spirit, Soul, Body booklet.
请于灵，魂，体小册的第4-5页中参考圣经对于灵之感觉的描述。
[21] Grudem, Systematic Theology, 477.
[22] See ProjectOne28.com/cross for this author’s “The Fullness of Judgment Upon the Man Christ Jesus.”
请参考ProjectOne28.com/cross中作者关“对人基督页数完全的审判”一文。
[23] However, Berkhof lists 1 Cor. 5:3, 5, which I do not believe contextually represents the whole of Man.
不论如何，伯克富列出了林前5：3，5，我不相信上下文具有任何人之整全性的意义。
[24] Except that Acts 15:26, referenced by Berkhof, does not apply to souls departing from bodies. Barnabas and Paul were still alive, being sent to Antioch. The expression commended them for giving up their soul-lives for the sake of the Gospel. They considered their soul-lives nothing and traded them for lives of surrender to the Spirit of Christ.
伯克富所引用的经文，除了行传15：26，都无法用来说明魂离开身体。巴拿巴和保罗被差遣到安提阿的时候，仍然是活人。这个说法乃是要吩咐他们，为了福音的缘故放弃自己的魂生活（soul-lives）。他们认为他们的魂生活乃是毫无价值的，愿意以它们换得一个完全顺服基督之灵的生活。
[25] Definitely the human spirit, rather than the Holy Spirit, because Paul repeatedly says “my spirit.”
这当然是人的灵而不是神的灵，因为保罗不断重复的说‘我的灵（my spirit）’。
[26] This point stands whether someone is a cessationist or not. This verse is true of Paul’s gifted, trichotomist experience. But no one should be a cessationist. See “Until the Perfect Comes” at ProjectOne28.com/gifts.
不论某个人是不是静止主义（cessationist），这点都是成立的。这节根据保罗领受的恩赐，三元论的经历，是真实的。然而，没有人应当成为静止主义者。参考ProjectOne28.com/gifts中的“直到完美来临（Until the Perfect Comes）”。
[27] Plants are never described as having nephesh life in them. This is why Man and animals were commanded to be vegetarians (Gen. 1:29-30), and yet that did not introduce death into the world. Death did not come by eating plants or fruit. Death entered the world through the sin of Adam (Rom. 5:12), and the resultant sacrifice of an animal to clothe Adam and Eve’s nakedness (Gen. 3:21, cf. Heb. 9:22).
圣经从未讲过植物里面有nephesh的生命。这也就是为什么人和动物一开始都是素食的（创世纪1：29-30），而罪还未进入世界。死亡不是借由吃植物或果子而进入世界的。死亡那是借由亚当的罪（罗马5：12）而进入世界的，它所造成的动物的牺牲，好遮盖亚当和夏娃的赤身裸体（创3：21，参考希伯来9：22）。
[28] At least the higher animals have souls; nephesh is used of them in Gen. 1:20, 24; 2:19, et al. It should be obvious that a pet dog has mind, emotions, and will. Our souls are not just superior to animals; they are unique because of their ability to interact with a third part (a spirit) in communion with God. Man alone is in the Image of the Triune God (1:26-27).
最起码，较高等的动物有魂；nephesh在创1：20，24；2：19中都被用在动物身上。这很明显的指出狗有心思，情感和意志。我们的魂不单单比动物的魂要高等；它们因着能够在与神的交流中与第三个部分（灵）互动，而成为独一无二的。只有人拥有三一神的形像（1：26-27）。
[29] Martin Luther, Luther’s Works, Ed. Jaroslar Pelikan (St. Louis, MO: Concordia, 1956) 21:304. Qtd. in Woodward, 77.
[30] Luther saw intentional order in 1 Thess. 5:23, just as we stress it on page X of the booklet. Luther’s commentary on this verse included, “… it is necessary that God preserve, first our spirit, then our soul and body, not only from overt sins but more from false and apparent good works.” Ibid., 21:305-306. Qtd. in Woodward, 78.
路得视贴前5：23为一个刻意安排的顺序，就如同我们在小册X页中所强调的一样。路得对于这节的注释包括，“。。它需要神的保守，首先保守我们的灵，然后是我们的魂和身体，不单单是避免公开的罪行，更是要避免虚假和表明的善工。”同书，21：305-306。Woodward,引用，78页。
[31] Berkhof, Systematic Theology, 194-195.
[32] Berkhof, Systematic Theology, 194. Grudem, Systematic Theology, 478-479.
[33] The remaining nine references all use kidneys as a symbol of the innermost being. This is probably so since in dismembering an animal the kidneys are the last organ to be reached. In this usage it is frequently paralleled with heart….” John N. Oswalt, “kilya,” Theological Wordbook of the Old Testament, Eds. R. Laird Harris et al (Chicago, IL: Moody Publishers, 1980) 441.
“其他的九处经文都使用肾脏作为人类最深处之存有的预表。这可能是因为在解剖动物的时候，肾脏是最后一个能够触及的器官。在这个用法中，它常常被用来当作心。。。。”，John N. Oswalt, “kilya,” Theological Wordbook of the Old Testament, Eds. R. Laird Harris et al (Chicago, IL: Moody Publishers, 1980) 441.
[34] Interestingly, John 7:38 is usually mistranslated with “heart,” but it is literally, “Out of his belly will flow rivers of living water.”
很有意思的是，约翰7：38常常被错误的翻译为‘心’，然而它的原意是，‘从祂的肚腹中会流出活水的江河。’
[35] Thayer and Smith’s Bible Dictionary. “Greek Lexicon entry for Koilia.” The NAS New Testament Greek Lexicon at biblestudytools.com/lexicons/greek/nas/koilia.html.
[36] Grudem, Systematic Theology, 479.
[37] Berkhof, Systematic Theology, 195.
[38] ProjectOne28.com/spirit supports the relationship between physical air and spiritual spirit, as seen in Hebrew word ruach. Adam’s spirit is not to be confused with God’s Holy Spirit. Romans 8:16 distinguishes, “The Spirit himself bears witness with our spirit that we are children of God.”
ProjectOne28.com/spirit支持物质的空气和属灵的灵之间的关系，就如同希伯来文中的ruach所表现的一样。亚当的灵不能被当作神的圣灵。罗马8：16将他们分别开来，说，“圣灵与我们的灵一同见证我们是神的儿女。”
[39] ProjectOne28.com/life studies these facts in detail.
ProjectOne28.com/life仔细的研究过这些事实。
[40] The Greek word is psuchikos, which is the adjective form of the root noun, psuche (soul). Modern translators do so much damage to the Body of Christ by failing (with “natural”) to maintain the root word (soul) in the adjective soulish. Readers see “natural” and think physical, instead of what God communicated, soulish. And so the Body of Christ, at large, remains soulish and unaware.
希腊文中的psuchikos，是字根名词psuche (soul，魂)的形容词态。现代的翻译因着没有重视的根据字根（soul，魂）的形容词态翻译为soulish（属魂的）而极大的伤害了基督的身体。读者们在看见“natural（和合本译为血气）”时，就会认为是物质的，而不是神想要告诉我们的，属魂的（soulish）。也是因为这个缘故，基督的身体的绝大部分都仍然是属魂的，且未察觉到这个真理。
[41] The Greek word is psuche, which is most literally soul. Translators again muddy up the contrast: the soul in Adam propagated soulish bodies, but the spirit of Christ will propagate spiritual bodies.
希腊文是psuche，最直接的意思就是soul（魂）。翻译者再次模糊了这里的对比：在亚当里面的魂扩大为属魂的身体，然而基督的灵则扩大为属灵的身体。
[42] Grudem actually dares this elsewhere. 1 Cor. 14:14 reads, “My spirit prays but my mind is unfruitful.” Grudem wrote, “Paul probably could equally have said, ‘My soul prays but my mind is unfruitful’” (Systematic Theology, 480). That is quite wrong, as this example from 1 Cor. 15:44-45 exaggerates.
Grudem事实上用这处经文挑战其他的经文。林前14：14写到，“是我的灵祷告，但我的悟性没有果效。”Grudem写到，“保罗可能也能够说，‘我的魂祷告，然而我的悟性没有果效。’‘”（系统神学，480）。那个说法是错误的，就像对林前15：44-45的诠释一样。
[43] The Greek word is psuchikos, which is the adjective form of the root noun, psuchē (soul). Modern translators do so much damage to the Body of Christ by failing (with “natural”) to maintain the root word (soul) in the adjective soulish. Readers see “natural” and think physical, instead of what God communicated, soulish. NIV does even worse with “the man without the Spirit,” which not only mistranslates, but forces the interpretation that this soulish man must be an unbeliever. Paul’s point in context is that the Corinthian believers were soulish, not spiritual (cf. 1 Cor. 3:1-4).
希腊文中的psuchikos，是字根名词psuche (soul，魂)的形容词态。现代的翻译因着没有中神的感觉字根（soul，魂）的形容词态翻译为soulish（属魂的）而极大的伤害了基督的身体。读者们在看见“natural（和合本译为血气）”时，就会认为是物质的，而不是神想要告诉我们的，属魂的（soulish）。NIV版圣经的翻译更糟糟糕，译为“没有圣灵的人，”这不但是错误的翻译，还强制性将这个属魂的人诠释为不信的人。保罗在上下文中的重点乃是哥林多的信徒是属魂的，而不是属灵的（参考林前3：1-4）。
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2016年11月6日星期日
领受圣灵之“恩上加恩”-张爱慧
——爱慧抑郁症2016年11月6日得痊愈的见证
经节：约翰福音1:16
“从他丰满的恩典里，我们领受了，而且是恩上加恩”。
以上这段经文是我昨天得着神的启示，就是新约时代我们靠着神的爱和恩典得胜。所以，我凭着信心领受神爱和恩典，录制了《罪改译为灵里缺失和灵里偏差更益于基督徒生命医治和重建的个人见证》，神带领我进入更深的医治层面就是灵里缺失的性格层面的改变，我当时凭着信心宣告神会带领我完全得医治痊愈！ 神告诉我：“不要怕，我给你的是恩上加恩”，昨晚睡得很好，我相信神的爱和恩典，凭着信心领受祂的应许哟，关键词“恩上加恩”，领悟神才是最大的爱，好有爱和盼望！
奇妙的是圣灵做工的是，今早去教会礼拜的路上，我的头痛得很厉害，坐在教会领完圣餐，还是头痛，我摸了好多风油精，想缓一缓。到我们牧师讲道《领受圣灵》，有一句经节深深感动我：加拉太书5:22-23，“圣灵所结的果子，就是仁爱、喜乐、和平、忍耐、恩慈、良善、信实、温柔、节制。这样的事，没有律法节制”。平日里也背诵过，但是，今天借着牧师一下点亮我的心，讲道“圣灵所结的果子”，请注意，圣灵所结的果子，为什么不是“知识所结的果子”呢？圣灵就是与神的亲密关系中，神的同在，我们生命与神爱的源头相连，葡萄和枝子的关系，自然结出新生命的九个果子。这个让我凭着自己的对于圣经知识和自己意志力就是很难做到悔改，我晓得今天神要告诉我，我们要领受“圣灵的带领”，不是指背诵圣经话语的知识层面。乃是扎根这个关系中。那么的性格层面的悔改可以很有信心，不费劲的,刻意的,就是常常在主里面,圣灵也在我的里面，关键词“圣灵所结的果子”，不是“知识所结的果子”好有信心。
神总是超乎我们想象，罗马书12章1-2，“所以弟兄们，我以神的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是神所喜悦的，你们如此侍奉，乃是理所当然的。不要效法这个世界，只要心意更新而变化，叫你们查验何为神的善良、纯全、可喜悦的旨意”。这些经文也是平日里耳熟能详的，但是今天我听见神对我说话：你摆上自己了吗，当做活祭？“主，我没有”，我还有一个最大的偶像：原生家庭父母的婚姻模式的极大创伤，特别是母亲的脾气太让我们痛苦了，我做了40年的噩梦就是街上没有一丝灯光，全是黑的，我和妈妈找回家的路，总是找不到；我穷其一生在找相爱的丈夫，期待不要像父母的婚姻模式，天天吵架，想有个自己温暖的小家。结果我根本没有摆上自己，信仰5年，这个最大的灵里缺失：把这个当做我的生命第一偶像。我得在主前认识自己最深处的灵里缺失，在这里悔改！我并没有尊主为大，出埃及记第二十章，第一诫：我，耶和华，你的神，你应当敬畏我，除我以外不可有别的神。在这里我就哭出来了，得到圣灵感动：“我给了你更大的天家”！神的医治和释放，得到自由了！此刻，空中有个声音，神说：“你得痊愈了”！昨天我视频才宣告我会得神医治痊愈，今天就得着，我马上做感恩祷告，找到组长抱着她哭得稀里哗啦的。头一下就不痛了，我晓得撒旦早上在阻拦我得医治.靠着耶稣我们得胜了！所以，我们不要贪恋世上的好处，唯一不可或缺的是我们的神，是天上的奖赏！今天是个特别的日子，我要永远记住神医治我痊愈的生命！
由此我联想到近期我一直在抗争的抑郁症病史，过去的经验是戒药后3-6个月，可是，今天的见证是我10月1日开始戒药，我昨天还给组长说我要再观察3-6个月，看来人自我设限，然而，圣灵就是超乎我们的自我意识和意志力的超自然能力。神的时间到了就到了！神说什么时候医治就什么时候医治！祂才是唯一的主宰！我不得不信服在主的脚下！我说到这里，不得不提到的，我从7月至今的心理纠结的是，也是更大见证就是，我的心理医生要我终身服药，我在邹弟兄药理分析师吓得半死坚持辅导我戒药，设立时间周期是明年3月,他也信心不足。只有我的两个组长，特别是牧师和加拿大的曹敏妹妹都是曾经得到神的医治的抑郁症痊愈方法,医学是神允许的，是人的智慧是有限的经验？！所以，只有真正经历和领受过圣灵带领和医治的弟兄姊妹才有切实的体会！
张爱慧姐妹联系方式：qq 2803464542
张爱慧姐妹联系方式：qq 2803464542
2016年10月29日星期六
重論中文聖經中「罪」字的翻譯問題-李湜源
—與謝扶雅先生商榷幾個修譯的提議－
李湜源
（邹光导读:李湜源牧师,旅美学者,教授,"罪"字学一代宗师,长年从事"罪"字改译的探索和研究工作.此篇为其重要代表作之一,是不可多得的"罪"字学好文章.）
(英文的「sin」字是個很特別的字，因為它幾乎完全是一個宗教性質的字，連希伯來文，希臘文也找不到一個字與「sin」字相當。它是從古英文的「syud」演變而來，它的原義是「真正」﹙real﹚，後來解作「真正犯罪」﹙real guilt﹚(邹光点评：这个real guilt 是有争议的，也是一切错误的根源，是天主教偏离圣经教导“偏离靶心”的起始点，把缺陷偏差变成罪，是无希腊文语言根据的，各位读者要小心这个历史偏差）。
年來筆者數度為文籲請修改中文聖經中的「罪」字，分別在港、臺物上發表。最近卻荷謝扶雅先生在香港「景風」﹙57期﹚上披露一文，予以反應。謝先生首先闡述「罪」與「過」意義的不同，並且說：「過」可以包括「罪」相反的，「罪」不能包括「過」。謝先生同意「罪」是相當於英文的「crime」但是，不同意「過」是相當於英文的「sin」。筆者與謝先生關於「罪」字的意見完全相同，在這篇文中希望補充一點「過」的思想， 並指出中文聖經的「過」字亦有修改的必要。
「過」字作名詞用解作錯失，人所盡知。但是，這種「錯失」在中國文化裡具有極濃厚的宗教和道德的觀念，因此，不能說僅是相當於英文的fault。在中文大辭典裡：「不合中庸之道曰過」。所以「過」的涵義並不能說是任何錯失，這裡的錯失是「不中﹙去聲﹚」，不中是與天道違反，不中﹙去聲﹚是與人道違反，因為天道是中庸，人道是中﹙去聲﹚節。孔子說：「王天下有三重焉，其寡過矣乎。」這裡的「寡過」不是說沒有「吹毛求疪」的錯失，而是「不勉而中﹙去聲﹚，不思而得，從容中﹙去聲﹚道聖人也。」
將「過」字與英文的「sin」字比較，我們不需要這樣做。因為謝先生和許多中國神學家都會提到這個問題，筆者願在此作個解釋。英文的「sin」字是個很特別的字，因為它幾乎完全是一個宗教性質的字，連希伯來文，希臘文也找不到一個字與「sin」字相當。它是從古英文的「syud」演變而來，它的原義是「真正」﹙real﹚，後來解作「真正犯罪」﹙real guilt﹚(邹光点评：这个real guilt 是有争议的，也是一切错误的根源，是天主教偏离圣经教导“偏离靶心”的起始点，把缺陷偏差变成罪，是无希腊文语言根据的，各位读者要小心这个历史偏差）。不過，「過」字不能相當於英文的「sin」字並不成為問題，拉丁文的「peccatum」﹙錯失﹚也不是從英文翻譯，最緊要的是「過」字與希伯來文的chata、希臘的hamartia意義相近。
中文聖經「罪」字的原文是希伯來文的「chata」與希臘文的「hamartia」、「hamartano」與「hamartema」，它們的本身都不是宗教性質的字，它們的原義是missing the mark 相當於不中﹙去聲﹚，就是中文的「過」字。在下面聖經的章節，「chata」就用作「過」字解：箴言十九2，八36，約伯記五24，士師記二十16等。希臘文的「hamartano」不是法律性的「犯罪」﹙中文譯作「犯罪」﹚和宗教性的「犯律法」，它的字義是「過」﹙not to hit, or to miss﹚，在「荷馬詩」裡用作intellectcal shortcoming 解作錯誤。柏拉圖解 hamartia 作 defective nature of man，人的不健全；亞理士多德解 hamartema 作 a missing of virtue, the desire goal, whether out of weakness, accident or defective knowledge ﹙見 Eth. Nic, II ,5, p. 11066, 25 ff﹚，中文將它譯作「過」並非不適當。
不過，「chata」與「hamartia」字面的「錯失」不僅是一般的錯失，而也是宗教性和法律性的「錯失」，因此，我們不能不檢討「過」字的宗教性與法律性的涵義。
說苑：「楚莊王見天不見妖，地不出孽，則禱于山川，曰：天其忘予與？此求過于天，必不逆諫矣。安不忘危，故能終成霸功焉。」這裡的「求過于天」的「過」字是用作宗教性，與「獲罪於天」的「罪」字相同，誰能說「認過」不能得救呢？
「過」字一個有責任性與個人性意義的字，因此，它就具有法律性的涵義。論語季氏：「求！無乃爾是過與？」，『「陳力就列，不能者止」。危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣！虎兕出於柙，龜玉毀於櫝中是誰之過與？』這裡三個「過」字的意義都不相同：第一個「過」字用在「求？無乃爾是過與？夫顓臾昔者先王以為東蒙主，且在邦域之中矣，是福稷之臣也！何以伐為？」這裡的「過」是一種罪過的行為，第二個「過」字用在「且爾言過矣！」是指錯誤，第三個「過」字用在「是誰之過與？」是指個人性、責任性的罪，子路在責任上有失職守，犯了失職的罪。
同樣的，在舊約聖經裡「chata」的字義是錯失，但是用在創世紀四十一章九節時「罪」字就應解作failing，就是指不能履行他應盡的職責，好像「是誰之過與」的「過」字意義相同。「chata」用作律法的意義很多，好像申命記十九章十五至廿一節的「chata」﹙中文聖經譯作「罪」﹚是法律性的「過」，中文裡法律性質的「過」也很多，好像書經：「五罰不服，正于五過」，周禮天官太宰：「以八柄詔王馭群臣八曰誅以馭其過。」這裡的「過」是指刑法的罪。
希臘文的「hamartano」在新約聖經裡中文譯作「得罪」與中文的「過」字意義相同。左傳：「介之推不言祿，祿亦忽及，遂隱而死。晉侯求之不獲，以縣上為之田，曰：以志吾過，且旌善人。」這裡的「過」就是「得罪」，就是「hamartano」。史記：「魯世家：定公與齊景公會于夾谷，孔子行相事，齊欲襲魯，孔子以禮歷階，誅淫樂，齊侯懼，乃止，歸魯侵地，而謝過。」這裡的「過」也就是「hamartano」。
我們暫時不談英文的「sin」字，希伯來文的「chata」與希臘文的「hamartema」與「hamartano」「hamartia」概括滔天的大罪與毫無傷損的錯失，正是相當于中文的「過」字。過是大罪，巨惡，過也是錯失、偏差。過是哲學的概念，道德的準繩，也是宗教名詞。中國的宗教思想最早的不過于十六字心傳：「人心惟危，道心惟微，惟精惟一，允執厥中。」這「中」字就是「過」字的相反。六韜：「武王問太公曰：論將之道奈何？太公曰：將有五材十過：勇而輕死，急而心速，貪而好利，仁而不忍，人智而心怯，信而信人，廉潔而不愛人，智而心緩，剛毅而自用，懦而喜任人也。」這就是道德的準繩。過是惡，見宋儒的思想：程明道說：「生之謂性，本無所謂不善，而世固有所謂惡者何故？天下之善惡皆天理，謂之惡者本非惡，實過或不及而言善惡乃發而中﹙去聲﹚與不中﹙去聲﹚節之形容詞。」因此，謝先生的「罪」、「過」圖解或者可以增訂成以下的「罪」、「惡」、「過」圖解。
謝先生常提到「中」、「道」是中國文化最重要的字。我們很幸運的得到「道」字用在聖經裡，不過，天主教的聖經還是用「聖言」，不用「道」字。現在基督教新教出版的「現代中文新約全書」在以弗所書五章廿六節已經將「道」字改作「聖言」，「中」字的宗教涵義更加沒有在中文聖經裡用過。筆者認為將「chata」與「hamartia」譯作「過」，它的重要性可以與「道」字的重要性相比。謝先生曾對筆者說：「將『sin』譯作『過』，一定引起許多人的反對。」但是，如果柏拉圖、亞理士多德可以將 hamartia 解作 missing 和 defective，筆者將譯作「過」，雖然是中國人反對，一定得到希臘學者的同情。不過，筆者並沒有這樣提議。最低限度，筆者在目前沒有這樣提議，因為目前的中文聖經將「過」字去翻譯原文的transgression。因此，我們不能同時又將「過」字去譯「sin」。倘若我們將「sin」譯作「過」，首先就要將目前中文聖經的「過」字翻譯修改。
中文聖經用「過」字去譯原文的「transgression」自馬禮遜始﹙請參閱拙作「中文聖經『罪』字翻譯沿革」，景風五十五期﹚。不過，馬氏同時又用「罪」、「犯罪」和「過犯」等字彙。馬氏以後，譯經者將「罪」與「犯罪」譯「sin」，將「過」與「過」字的字彙去譯「transgression」，這裡的歷史請參閱拙作「中文聖經翻譯簡史」，景風五十三期。兩百年來中文聖經翻譯者全體一致將「過」字翻譯原文的「transgression」，沒有例外。外國傳教士這樣做是情有可原，中國聖經翻譯者也是這樣翻譯，實在使我們汗顏。
在十九世紀末期中國傳教士 J. Dryer Ball 在宗教百科全書寫「中國人 sin 的觀念」，他說：有三個中國字「罪」、「過」、「惡」可以用來譯「sin」，不過，「過」字的意義是to transgress﹙闖過﹚。因此，「sin」應譯作「罪」。一百年來沒有中國學者反駁這個錯誤。中文的「過」字用作名詞時不能解作「闖過」「transgressor」不譯作「過路人」﹙箴言二六10﹚。「過」字用來翻譯「transgression」時，一定是用作名詞才是指錯失甚至犯罪。用「過」字去譯「transgression」就是費解不通。代表本聖經以弗所書四章二十六節說：「怒不可過，勿藏怒至日落。」這裡的「過」字是動詞，是指「過街」的「過」，這節聖經就是說：「發怒時不要過街」，或者是「不要太過發怒」均與原文意義相反。
這個錯誤不是偶然的、一時的、部份的。這個錯誤是由於兩百年來中國學者沒有查考聖經，我們的文化、文字被人顛倒歪曲了，也沒有人過問。最嚴重的，中文聖經翻譯錯了，中國的神學也錯了。「過」字用在聖經裡有四種字彙：
﹙一﹚過犯
「過犯」兩字用來翻譯希伯來文的「pesha」及希臘文的「paraptoma」有以下的章節：約伯記七21，十三23，十四17；詩篇五九3、八九32，一O七17；箴言十七19、二九16；以賽亞五八1，五九20；彌迦書三8；出埃及記二三21；利未記十六16，21；列王下八5，又約伯記二四19、31、33；三五6、9，又詩篇五11，二五7，三二5，三六1，三九8，五一1、3；六五3，一O三12，又以賽亞四三25，四四22，五十1，五三5，五九12；以西結廿一24。
「過犯」用在新約譯希臘文的「paratoma」有下列的章句：﹙和合本﹚「你們饒恕人的過犯」馬太六14、15；馬可十一25、26，羅馬四25，五15、16、17、18、20；十一12；林後五19，加拉太六1；以弗所二1；一7，二5，歌羅西二13。
﹙二）過
「過」字用來譯希伯來文的「pesha」有下面的章句：﹙和合本﹚「清潔無過」約伯記三三9，「我雖無過」三四6，「得赦免其過」詩篇三二1，「我雖無過」詩五九4，傳道書十4，「柔和能免大過﹙offence﹚」，箴言十七9，「遮掩人過﹙offence﹚」等。
﹙三﹚過錯
「過錯」用來譯「pesha」的有和合本箴言十二13，「惡人嘴中的過錯」，現代中文本馬太福音六14、15：「你若饒恕別人的過錯﹙paraptoma﹚，你們的天父也會饒恕你們；你們若不饒恕別人的過錯，你們的天父也不會饒恕你們的過錯」。馬可福音十一25：「你們站著禱告的時候，先要饒恕得罪你們的人，這樣，你們的天父也會饒恕你們的過錯﹙paraptoma﹚」。加拉太書六1：「如果有人偶然犯了過錯﹙paraptoma﹚」。
﹙四﹚罪過
和合本聖經用「罪過」去譯希伯來文的「pesha」有下列的章節：﹙和合本﹚詩篇三六1：「惡人的罪過」，箴言二八2；「邦國因有罪過」，以賽亞二四20：「罪過在其上沉重」、五三8：「百姓的罪過」，但以理八12：「因罪過的原故」，13：「施行毀壞的罪過」，九24；「止住罪過」；彌迦書一5：「雅各的罪過」，六7；「我可見自己的罪過」，七18；「餘民的罪過」，耶利米五6；「他們的罪過極多」，耶利米哀歌一章5：「許多罪過」，14：「我的罪過的軛」，22：「我的一切罪過」等。
聖經裡罪的觀念可分為三等：最的罪是希伯來文的「chata」，希臘文的「hamartia」，英文的「sin」，這三字的意義是錯過、偏差﹙missing the mark﹚。較重的罪是希伯來文的「avon」、希臘文的「anomia」、英文的「iniquity」：意義是違犯輕微的律法和誡命。最嚴重的罪在舊約聖經稱為「pesha」，新約聖稱為「paraptoma」，英文譯為「tranasgression」，是指故意或惡意違犯上帝的律法，相當於中文的犯罪；不過，中文的犯罪意指違犯國家刑法，將「transgression」漢譯時應作「犯罪」加上括弧，表示它是指違犯上帝的律法，不是違犯國家刑法的犯罪。在以上的章節裡將「transgression」譯作「過犯」、「過」、「過錯」、「罪過」均屬失當，它的原因是由於誤解中文的「過」字。中文的「過」並不是「闖過」式的過失，過就是過失，與闖過無關。相反的，「過」若解作「闖過」就不是過錯。同樣的，「過犯」不是「闖過」式的犯罪，中文辭典說：『「過犯」就是無意的犯罪』，「過錯」不是「闖過」式的錯，而是錯，若是「闖過」就不是錯。
因為譯經者誤解中文的「過」字，中國讀經者就誤解聖經「transgression」，以為「transgression」比纖毫細末的「sin」還要輕微，因為亞當的「transgression」是錯過、過失；反而「腳步急快，難免犯罪」。﹙箴言十九2﹚，亞當的transgression沒有比腳步急快的罪惡嚴重。
我們現在所討論「罪」與「過」的翻譯，完全是從文字的角度分析。中文的「罪」字是一個法律性的字，不僅是指犯法，而是違犯刑法；相反的，希伯來文的「chata」是一個哲學性的字，可以解作犯罪，但是字面上並不是犯罪，在舊約聖經應用時並不是都用作「犯罪」。中文的「過」字是一個哲學性的字，可以解作罪、犯罪。但是，在中文應用時並不是都作犯法，卻與原文「transgression」的意義相反，字彙也不相同，因為「transgression」是一個法律性的字。
在文字上說，希伯來文的「chata」與「Pesha」是相當於中文的「過」與「罪」，但是在現在的中文聖裡是譯作「罪」與「過」。在意義上說，「chata的意義是摡括的，包括「transgression」。但是，不是所有的「chata」都是「transgression」；好像中文的」「過」，它概括「罪」，但是，不是所有的「過」都是「罪」。我們現在將「chata」譯作「罪」，「pesha」譯作「過」，這個分類﹙category﹚的概念就被打破了。結果，對中國的道德、文化思想是有極大的損害。
關於中文聖經的「過」字與「罪」字誤譯作者有兩點意思不得不說：
﹙一﹚中國五千年的文化一向知道「過」與「罪」﹙sin與crime﹚的區別。中文聖經將「sin」與「crime」同譯作一個「罪」字或「犯罪」兩字，使中國基督徒失卻了「過」字的觀念，進一步使得sin就是crime，好像回教國家的教會法就是國家法，或者中世紀的歐洲神權政治sin就是crime，實在令人惶恐。尤其是這結果是因為幾位傳教士不明白中國文字的意義，就勉強我們將錯就錯，是損害到整個中國國家民族的前途。我們回憶一八六O年的北京條約被法國傳教士私自加添第六款「租買田地建造自便」等字，清廷忍氣吞聲，將錯就錯，造成五十年教案糾紛。八國聯軍佔領平津，中國淪為次殖民地。二十世紀的中國政府不再是清廷的無知、無能，現在的中國人也不再是十九世紀滿清統治下的奴才。我們再不會「將錯就錯，忍氣吞聲」。一個有文化、有尊嚴的大國怎能接受一本聖經，裡面「過」與「罪」、「sin」與「crime」都不分呢？
﹙二﹚將中文的「過」字譯聖經的違犯上帝律法的大罪，反而將毫無損害的過錯﹙好像「腳步急快」﹚譯作「有罪」、「犯罪」，中國基督徒讀了聖經，不但是不知道「過」與「罪」、「sin」與「crime」的分別，反而將它們的意義顛倒，怎樣能夠在二十世紀做一個有用的公民呢？
每一本中文聖經出版時，都說是「忠於原文」，現在聖經公會已經出版了不下四十餘本不同版本的中文聖經，那裡有關「罪」與「過」幾百節的聖經章句都與原文意相反，原文的「pesha」與「pasha」明明是犯罪，硬要譯作過錯；原文的「chata」、「hamartia」明明是過錯，硬要譯作犯罪，譯經諸公將作何解釋呢？
謝先生提議將「有些」中文聖經的「罪人」改譯作「妄人」或「迷失者」不僅是近情近理，也是符合「罪人」原文的意義。新約聖經「罪人」的原文是「hamartolos」，字義是「the person who misses something」一個不完全的人，一個有缺憾的人。這裡的「缺憾」是理智的、道德的、或教育的。「hamartolos」不是一個法律性的字，不是指犯律法的人，更不是犯刑法的人，中文聖經譯作「罪人」，依據周作人先生的分類就是胡譯「周作人先生將翻譯分作三類：直譯、意譯和胡譯」。耶穌說法利賽人是罪人，不是說他不守律法，法利賽人稱稅吏作罪人，也不是說他是犯律法的人。很少人知道中文聖經新約的「罪人」與舊約聖經的「罪人」並不同義。「hamartolos」的希伯來文同義是「rasha」，中文譯作「惡人」，因此可見中文聖經的「罪人」亦有修改的必要。﹙請閱拙著「罪人」，與「再論罪人」見基督教論壇與臺灣福音報﹚
附註
希伯來文 khaw-taw' ; a prim. root; prop. To miss, to lack, to sin. 過錯
', paw-shah’; a prim. root罪
pasha crime 罪
to commit a crime 犯罪
希臘文 hamartano, to miss the mark, to sin 偏差
hamartema, a sin 過失
hamartia, sin 過失
aitia, crime 罪，有罪，犯罪
網頁製作：聖神修院神哲學院
男人需要尊重，女人需要爱
1.有一种力量是完全可以改变、巩固和改善婚姻关系的，我们称之为：爱与尊重。
2.你也许是对的，但是错在你大声喊叫。
3.男人很多时候是不能理解妻子的大声喊叫，他们看上去很强大，但是在情感上往往是非常脆弱的，特别是对那些听起来有轻视、不敬意的话语非常敏感。
4.丈夫不会让妻子知道自己没有被尊重的，他不会抱怨、不会哭泣、不会喊叫，这不是他表达感情的方式。他只是咬紧牙关，把所有痛苦埋在内心；然后默默走开。从表面上看，妻子是胜利者；但在内心深处，丈夫离自己却越来越远了。
5.爱不是一种感觉，爱是一种责任，一种选择。
6.Couple:
C- Closeness 亲密：常常走到她的身边和她聊天？
O-Openness 坦诚：确信她听到我心里话时没有皱眉吗？
U-Understanding 理解：她能在我面前畅所欲言吗？
P-调解：尽量避免说：不用管它了，顺其自然吧
L-忠诚：不断告诉她你会对她忠诚的。
E-尊重：让她明白你很珍惜她，生活里不能没有她。
Chairs
C- 征服：是否总是站在他身后支持他？
H-等级制度： 他能感觉到我对他渴望保护我和家庭的意愿的尊重和理解吗？
A-权威： 他知道我理解他想保护、供养我的想法吗？
I-洞察力：相信他有分析和解决问题的能力吗？
R-联系： 无论何时我都愿意静静地陪在他的身边吗？
S-性：即使不是很想的时候也能满足他的性需求吗？
7.妻子会感觉到亲密，当你：握住她的手；拥抱她；没有性倾向的；单独在一起，相互关注，一起欢笑；一起散步…或任何让你们在一起的事情；晚上带她出去吃烛光晚餐；为她放弃一些自己的事情；总把与她在一起作为最优先考虑的事情。
8.婚姻关系中，女人是一条电路，一个严重的冲突，她所有的“灯泡”都会发生故障，因为她是一个人格的整体-她的思想、身体、灵魂连在一起。男人是那种2000个灯泡坏了，其他1000个仍可以继续运转的类型。男人的控制能力很强，虽然他的血压已经升到了顶点，却能把情绪埋藏起来。
9.如果丈夫能够谦卑地为所做的的事道歉，妻子的心就会软化。
10.所有的妻子在丈夫有难的时候，都愿守在丈夫身边；却很少有丈夫在妻子有病痛时，愿意守在妻子身边，这个具有普遍性但总是有例外。
11.她会肯定你对她的忠诚：你在其他人面前赞美他；你参与那些对她来说很重要的事情；你帮助她做决定，如关于孩子方面的决定；你不要在孩子面前纠正她；你不对别的女人垂涎三尺；你把她和你们的婚姻放在首位；你从不在外人面前对她和你们的孩子太苛刻；当别人把他的配偶留在家里，你却带她参加社交活动；你告诉孩子们：“不要这样和你妈妈说话”；告诉她你的计划，信守承若；无论何时总是肯定她和孩子们。
12.尊重妻子的方式就是珍惜她。
13.丈夫会感到受尊重，当你: 感激他为工作所做的努力；对他所选择的工作表示信任；听他讲述工作方面的事情；有机会就告诉他你是他的帮手；允许他有梦想；不要以批评他的工作来换取他对家庭的爱。
14.说话之前,自问：我要说的或要做的会使他感到被尊重或是不受尊重吗？
15.你的丈夫会领会你的感谢，当：你用言辞赞美他为保护你以及愿意为你牺牲生命；你赞扬他承诺要赡养和保护你和这个家；他告诉你他的思想倾向时，你要心领神会；你不用言语贬低他的工作或薪水；你乐意适时的保护丈夫的颜面；你平静而又尊敬地表达出你对财政的关心，并试图提供一些节省开支的方法。
16.你的丈夫会感受到你对他一家之主的认可，如果你告诉他谢谢他带给你的力量，并且有时候喜欢依靠他的感觉；你支持他的自我形象（一家之主）；他的决定很棒时，你表扬了他；他做了一个不怎么样的决定时，你也表示宽容；你只是私下和他吵吵嘴，在孩子面前还是给足他面子；平心气和有理有据的说出不同意见，但是不要侵犯他“一家之主”的地位；不逼她承认错误，而是做和事佬。
17.男人对性的渴求和对情感的沟通需要就像平行线；对男人而言，性爱就是获得了更深层次需要的标志（尊重）；作为一个妻子，你满足了他的性需求，就是表示对他的尊重。
18.在剥夺对方所需要的东西的同时，你也失去了自己所需要的东西。
19.他能感受到你理解他对性爱的渴望，当你比以往更愿意迎合他，并且有时候表示主动；你知道了他对性的需求就如同你需要倾诉情感一样；你让他知道他在受性诱惑的时候不用担心被误解、或被羞辱；你不会和他谈条件-不和我袒露心扉，就不满足你的性需求。
20.不管我的爱人是多么的让我失望或令人生气，满足爱人的需求是我的责任。
21.你的平静将会打动丈夫的心。你的温柔将会激发他的绅士风度。妻子的温婉、鼓励性的话语会感化任何一个好丈夫。
摘自网络
全然美丽
1、乐意我的丈夫说：“ 才德的妇人很多，唯独你超乎一切。”
2、一个男人如果有上帝看为美丽的妇人陪伴左右，他就拥有了未为人知的无价之宝。
3、如何才能美丽： （在精神、情绪、肉体、灵性上满有能力。）
A 加强实用技能
B 持家之道
C 金钱管理
D 时间管理
E 促进情绪稳定
F 增强你的耐力
G 控制你的脾气
H 控制你的舌头
4、我的一生当使丈夫有益无损
5、美善： 不断地为丈夫的灵性打气； 称许他的名，谈论他时用“仁慈的法则”管理你的言语； 支持他的梦想；跟从他的领导；给他一个开心的家；尽情地赞美他；同享性事的乐趣；保持灵命长进；满足于他为你提供的一切；以祷告作为服侍的一部分。
6、喜乐的心： 天天祈祷；背诵那些鼓励你喜乐工作的经文；为上帝工作；满有能量、创意及喜乐地处理你的事务；从你所做的以及经历的事情中找到益处；暂停及休息；留心你所吃的；珍惜每一天（每天都稍微有所改变，每天都要有新鲜东西的注入，房间里的布局一段时间要有所改变）
7、自律：晚上提前1个小时上床睡觉，而后早起。
早起： 与上帝相处的时间（独处），计划你的时间，预备食物，活泼地开始一天。
晚上： 善于利用晚上的时间。
8、敢于去梦想，敢于去创新（努力使生活变得更有趣）。
9、慷慨怜悯，从对待家庭开始。
10、为未来和意外提前做好准备。
11、放手，宣告：上帝，我的丈夫是属于你的，不属于我。
12、我的才德： 属灵生命，家庭生活，财务运作，肉身生命，心灵生命，社交生活，专业生活
13、 美丽的言语： 智慧的话；仁慈的话；清楚说话内容，满有说服力；三思而后行；学习等候。
摘自网络
预备成为帮助者
1、一切开始于祷告，我要恳切为自己的另一半祷告，乐意他在主内成长起来，认识神并且看神为重（vision）。
2、需要向主内的长者咨询。
3、我需要学习做饭，学习如何来表达，学习了解他，等候，学习，计划性的花钱。
4、我要努力成为一个鼓励者，而不是一个包办者。我要帮助他更好地做自己，而不是替他做好该由他自己做的事。
5、我需要学习，要不断的学习，不能让我的无知给家庭和自己带来伤害。（生活会突然把我扯到某个我都未想过的地方去，所以我要做好准备）
6、不要抱着改变丈夫的心理进入婚姻。
7、我要预备好自己，同时我的生命是要有目标的（成长、改变以至于荣耀神），决不能漫无目的地虚度。
8、不做隐藏的玫瑰，乐于助人、积极进取、充满快乐、给人带来喜乐、不抱怨，同时注意自己的外在形象。
9、学习知足，感恩，忍耐和等待，不要急躁。
10、在言语和文字的交流中，要保持贞洁。
11、开始为婚礼存款，同时注意婚礼之时不要排场，要庄重、圣洁、充满爱和温暖，我和我的丈夫是主角。不要让婚礼把自己整得疲惫不堪。
12、我的丈夫应该是我最好的朋友，是我心所爱。
13、在婚姻当中，我要努力做到： 遵从（丈夫要我怎么做，我就怎么做）； 顺服（我的心完全顺服我丈夫的意愿）；敬重（尊崇、尊重，相信我丈夫有着神圣的领导能力，对他有高度的敬畏）
14、祈求主的医治，让健康美丽的思想充满我的灵魂，带着一颗纯洁的心和健康的思想进入婚姻。
15、学会拥有一颗感恩的心，一颗愿意服侍的心，还有要能与丈夫一起辛苦劳作。
16、一个家庭要有共同的目标，一定要思考他与我是否是同路人？
摘自网络
2、需要向主内的长者咨询。
3、我需要学习做饭，学习如何来表达，学习了解他，等候，学习，计划性的花钱。
4、我要努力成为一个鼓励者，而不是一个包办者。我要帮助他更好地做自己，而不是替他做好该由他自己做的事。
5、我需要学习，要不断的学习，不能让我的无知给家庭和自己带来伤害。（生活会突然把我扯到某个我都未想过的地方去，所以我要做好准备）
6、不要抱着改变丈夫的心理进入婚姻。
7、我要预备好自己，同时我的生命是要有目标的（成长、改变以至于荣耀神），决不能漫无目的地虚度。
8、不做隐藏的玫瑰，乐于助人、积极进取、充满快乐、给人带来喜乐、不抱怨，同时注意自己的外在形象。
9、学习知足，感恩，忍耐和等待，不要急躁。
10、在言语和文字的交流中，要保持贞洁。
11、开始为婚礼存款，同时注意婚礼之时不要排场，要庄重、圣洁、充满爱和温暖，我和我的丈夫是主角。不要让婚礼把自己整得疲惫不堪。
12、我的丈夫应该是我最好的朋友，是我心所爱。
13、在婚姻当中，我要努力做到： 遵从（丈夫要我怎么做，我就怎么做）； 顺服（我的心完全顺服我丈夫的意愿）；敬重（尊崇、尊重，相信我丈夫有着神圣的领导能力，对他有高度的敬畏）
14、祈求主的医治，让健康美丽的思想充满我的灵魂，带着一颗纯洁的心和健康的思想进入婚姻。
15、学会拥有一颗感恩的心，一颗愿意服侍的心，还有要能与丈夫一起辛苦劳作。
16、一个家庭要有共同的目标，一定要思考他与我是否是同路人？
摘自网络
“罪”改“偏”心得书信
邹光弟兄：
你好！
首先很欣赏和惊讶您在13日发给我的文件里，您真的好智慧，一旦“点拨”不得了，用新的概念：新约和体育，用靶环的比喻，把您原来发给我的生涩的“罪”的翻译分解文章，这么短短一页，诠释是清清楚楚。我这么笨的人都看得懂。街上随便拉一个买菜的大妈，正在扫地的环卫大叔，我给他讲福音，关于“罪”他们定能明白，有机会我会尝试，并有感动和成功案例，马上视频见证录制成系列。
这次我的儿子发生的状况，我试着用“偏差、不完美、缺陷”给他父亲诠释，我们亲子关系中的“罪”，只是我没有提这个“罪”，今天我打电话过去，他很喜乐。但愿我给他们传福音几年。神带领我来收割。但愿成为我们“罪的改译探索”事工第一个成功见证。我正在祷告，也请您代祷。
圣灵会带领的！
主耶稣，感谢赞美主是独一全职全能的主，伟大巧妙的作为，求主爱运行在我们中间，让我们继续在圣灵带领下，与主同工服事主，求主赐予我们谦卑仆人的心，开启我们属灵的眼睛和开通我们的耳朵，让我们的事奉讨您喜悦！请求您加固邹光弟兄的信心，赐予他属天的智慧和能力，继续带领我们同心合一的服事。以上的祷告是奉主耶稣的名求，哈利路亚，阿门！
张爱惠
你好！
首先很欣赏和惊讶您在13日发给我的文件里，您真的好智慧，一旦“点拨”不得了，用新的概念：新约和体育，用靶环的比喻，把您原来发给我的生涩的“罪”的翻译分解文章，这么短短一页，诠释是清清楚楚。我这么笨的人都看得懂。街上随便拉一个买菜的大妈，正在扫地的环卫大叔，我给他讲福音，关于“罪”他们定能明白，有机会我会尝试，并有感动和成功案例，马上视频见证录制成系列。
这次我的儿子发生的状况，我试着用“偏差、不完美、缺陷”给他父亲诠释，我们亲子关系中的“罪”，只是我没有提这个“罪”，今天我打电话过去，他很喜乐。但愿我给他们传福音几年。神带领我来收割。但愿成为我们“罪的改译探索”事工第一个成功见证。我正在祷告，也请您代祷。
圣灵会带领的！
主耶稣，感谢赞美主是独一全职全能的主，伟大巧妙的作为，求主爱运行在我们中间，让我们继续在圣灵带领下，与主同工服事主，求主赐予我们谦卑仆人的心，开启我们属灵的眼睛和开通我们的耳朵，让我们的事奉讨您喜悦！请求您加固邹光弟兄的信心，赐予他属天的智慧和能力，继续带领我们同心合一的服事。以上的祷告是奉主耶稣的名求，哈利路亚，阿门！
张爱惠
"新约”与“体育”
新约时期，奥林匹克体育运动风靡世界，为了通俗易懂，许多深奥的圣经概念都用体育用词表达，Sin用偏差，射箭术语，众所周知。其实Transgression比较接近篮球比赛的球出界，或田径比赛的踩线，选手应该在自己的赛道（Lane）里跑，但踩在或越过自己的边线，也可以说为出界或越界。
圣经翻译的前辈们把sin，sins，guilt(guilty)都译成“罪”，可能会造成信众一些疑惑，模糊不清，或者说太囊括、太概括，现做一些梳理，如下：
打个比方，就以射箭为例，如下：
地点：运动场
人物：弓箭手、裁判
器材：弓、箭、环形靶
sin，sins 原意：偏离靶心。
单数sin 是偏离靶心的原因，这个场景是这个弓箭手的sin类似弓箭手眼睛有病，看不清裁判摆放的靶和靶心；（圣经里指人的灵里有偏差或缺陷，与神的连接处断裂，灵魂有了毛病）。
复数sins 弓箭手未打中靶心，打在靶心以外的位置，出现偏差的各种情况，比如说，未打中十环，可能打了9 环，8环，或脱靶等情况。（圣经里指人偏离神教导的种种状况，思想意念、语言表达方式、行为模式、情感模式等）
sin 和sins 有没有guilty呢？这guilty的意思是要不要负责和受到惩罚。有分歧，东正教认为sin不用被罚，象一个盲人，不会因看不见被罚；但若是有一个医生，以盲人能明白的话告诉他，让盲人紧跟医生，照着这个医生指的路走，若此盲人有意无意不走医生人指的路，造成损害sins；这盲人有guilty，应受罚；但这医生有怜悯，若盲人承认他有病，愿意悔改，再听医生的话，医生就原谅盲人的过错，若盲人不承认他有病，不愿意悔改，不再医生的话，医生就不原谅盲人的过错。
在此场景中，若此弓箭手承认自己未打中靶，是眼睛看不清，愿意按裁判的指令改正自己的问题，裁判也原谅他，让他再射，不惩罚他，让他仍然有晋级的机会。
望以上分享，可以助推还原圣经里指向“神的靶心”层层清晰的“罪”的原意，帮助更多的人在有关“罪”上认识真理，你定会觉得有收益。
2016年10月22日星期六
向企业家传福音的注意事项
告诉企业家要按圣经教导去工作生活做生意，箴言里有许多神有关做生意的教导，你自己先吃透，然后才能讲得精采。
既要传靠神的话语获属世成功的信息，更要传我们靠耶稣战胜死亡，得救，得永生的信息，这样就全面了。
属天属世成功缺一不可，不可偏废，既不可只谈属世成功，不谈属天福分，也不可只提属天福分，贬低属世成功，形成遁世逃避的离世修行歧路。
中国传统佛教强调离世修行，远离尘世。儒家的入世修行，修身齐家，治国，平天下，中国文化属天属世追求，分在不同的两个宗教，这与基督教属天属世一体不同，当仔细体会。
2016年10月21日星期五
从罪过之辩到克罪改过之道——以《七克》与《人谱》为中心
本书以《七克》与《人谱》为中心，对明清之际耶儒对话中关于“罪”与“过”以及克罪灵修与改过工夫的问题作了比较研究。本文从四个方面展开论述，首先，简单介绍了明清之际耶儒对话的基本情况和宗教文化背景。其次，在基督宗教的信仰传统中论述了《七克》中“七宗罪”思想以及克罪灵修的历史发展。再次，在儒家的文化传统中论述了《人谱》的过恶思想和改过工夫的发展线索。最后，在阐明《七克》与《人谱》各自的信仰文化和神哲学传统的基础上，分析研究耶儒双方在罪过思想和克罪改过修养上的差异，同时也在《七克》与《人谱》以及其各自所代表的传统中，寻找相似之处，以及可以相互理解、相互会通之处，得出如下的结论：虽然由于不同的信仰文化传统，“罪”与“过”以及“克罪灵修”与“改过工夫”之间存在着关键性的不同，但是也有许多的共同点，可以在会通中互相理解，甚至在互相启发、彼此借鉴中，通过相互学习来丰富发展各自的罪过理论和克罪改过的修养传统。
韩思艺，男，1995.8—2004.12，在中国政法大学任教，曾全程参与编辑整理出版郑安德主编的《明末清初耶稣会思想文献汇编》（5卷60册），北京大学宗教研究所（内部出版）。 2005.1—2009.6，在香港浸会大学宗教哲学系攻读博士学位，研究方向是基督教与中国文化。 2009年至今，兰州大学哲学社会学院副教授，宗教文化研究中心副主任，讲授《宗教学基础》、《基督教概论》。 最近5年内发表论文若干篇，其中“‘罪’与‘过’论述的会通——以《七克》与《人谱》为例”，收入《哲学与文化月刊》（2010年11期）。
韩思艺，男，1995.8—2004.12，在中国政法大学任教，曾全程参与编辑整理出版郑安德主编的《明末清初耶稣会思想文献汇编》（5卷60册），北京大学宗教研究所（内部出版）。 2005.1—2009.6，在香港浸会大学宗教哲学系攻读博士学位，研究方向是基督教与中国文化。 2009年至今，兰州大学哲学社会学院副教授，宗教文化研究中心副主任，讲授《宗教学基础》、《基督教概论》。 最近5年内发表论文若干篇，其中“‘罪’与‘过’论述的会通——以《七克》与《人谱》为例”，收入《哲学与文化月刊》（2010年11期）。
- 韩思艺导师简介 -
- 韩思艺导师简介 -
基本信息
姓名 韩思艺 姓名拼音 hansiyi
教师号 820090900171出生年月 1968-02
性别 男 所属院系 哲学社会学院
国籍 中国 民族 汉族
籍贯 山西交城 最高学位 博士
最高学位授予国别 香港 最高学位授予单位 香港浸会大学
最高学位授予专业 宗教哲学 最高学位授予时间 2009-06-19
最高学历 博士研究生 毕业学校 香港浸会大学
毕业时间 2009-06-19外语语种 英语
外语熟练程度 熟练 职称 副教授
职务 任职时间
办公电话 18919809511传 真
通信地址 兰州大学哲学社会学院邮政编码 730000
电子邮箱 hsiyi@hotmail.com
基本信息
姓名 韩思艺 姓名拼音 hansiyi
教师号 820090900171出生年月 1968-02
性别 男 所属院系 哲学社会学院
国籍 中国 民族 汉族
籍贯 山西交城 最高学位 博士
最高学位授予国别 香港 最高学位授予单位 香港浸会大学
最高学位授予专业 宗教哲学 最高学位授予时间 2009-06-19
最高学历 博士研究生 毕业学校 香港浸会大学
毕业时间 2009-06-19外语语种 英语
外语熟练程度 熟练 职称 副教授
职务 任职时间
办公电话 18919809511传 真
通信地址 兰州大学哲学社会学院邮政编码 730000
电子邮箱 hsiyi@hotmail.com
http://gms.lzu.edu.cn/graduate/portaltutor/tutorDetail.do?teacherId=88000
2016年10月8日星期六
10月9日为罪的翻译事工祷告
作者：张爱慧
亲爱的天父：我们要赞美👍你，唯有你配得这样的赞美，独一的真神，感谢你把邹光弟兄带到我身边，感动他爱主服侍主的火热🔥的心。因着他一直感动服侍‘罪的翻译几种可能‘’，求你来继续引领的这个探索！也来燃烧我火热的心，慧儿因为英文不是很好，对于相关文献考证资料没有深度研读和体会，对于同工服侍有些不知如何下手？今天请求你继续带领我们为‘罪的翻译事工’，在传福音中的使用果效，更加让未信和已经信主的人容易懂得关于‘罪‘或过犯或偏差或缺陷的含义，去引导他们1、如何认识神；
2、如何认识你们自己（不是人的眼光），乃是神的眼光（圣经里面的属灵原则），以耶稣为榜样；
3、因着‘’罪‘’的事工，从而可以与主同工服侍更多的人主内悔改，从而生命得以建造，得重生。
～～‘’天地即使废去，主的话语‘’也不会废去‘让我们的事工更加蒙你喜悦和悦纳！
～～我们赞美👍你的一路带领，你的大能和智慧，赐我们力量，看顾我们事工中的软弱。
以上祷告奉主耶稣的名求，哈利路亚，阿门！
2016年10月6日星期四
ghost-死人的鬼魂
It's important to understand the Bible's teaching on life after death. Scripture says when people die, their spirit and soul immediately go to heaven or hell. We do not wander about the earth.
理解圣经对人死后生命的教导很重要，圣经说，当人死的瞬间，他们的灵魂立刻去了天堂或地狱，而不是在地球上游荡。
5. Ecclesiastes 12:7 then man’s dust will go back to the earth, returning to what it was, and the spirit will return to the God who gave it.
传道书(Ecclesiastes)12:7 尘土（人死后的肉体）仍归于地，灵仍归于赐灵的神。
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
1. Job 7:9-10 As a cloud fades away and vanishes, so the one who goes down to Sheol will never rise again. He will never return to his house; his hometown will no longer remember him.
约伯记(Job)7:9 象云彩消散而过，人下阴间也不再上来。
As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.
7:10 他不再回自己的家，故土也不再认识他。
He shall return no more to his house, neither shall his place know him any more.
Demons are the fallen angels.
圣经提到的魔鬼是堕落的天使。（不是死人的鬼魂）
The Bible teaches very clearly that there are indeed spirit beings who can connect with and appear in our physical world. The Bible identifies these beings as angels and demons. Angels are spirit beings who are faithful in serving God. Angels are righteous, good, and holy. Demons are fallen angels, angels who rebelled against God. Demons are evil, deceptive, and destructive. According to 2 Corinthians 11:14-15, demons masquerade as “angels of light”。
圣经清楚提到有灵体可与物质世界联系。圣经称之为天使和魔鬼。天使是事奉神的灵体，是公义良善和圣洁的。魔鬼是堕落的天使，是邪恶欺骗和有破坏性的。跟据哥林多后书11章14-15节，魔鬼常打扮成光明的天使。
理解圣经对人死后生命的教导很重要，圣经说，当人死的瞬间，他们的灵魂立刻去了天堂或地狱，而不是在地球上游荡。
5. Ecclesiastes 12:7 then man’s dust will go back to the earth, returning to what it was, and the spirit will return to the God who gave it.
传道书(Ecclesiastes)12:7 尘土（人死后的肉体）仍归于地，灵仍归于赐灵的神。
Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
1. Job 7:9-10 As a cloud fades away and vanishes, so the one who goes down to Sheol will never rise again. He will never return to his house; his hometown will no longer remember him.
约伯记(Job)7:9 象云彩消散而过，人下阴间也不再上来。
As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more.
7:10 他不再回自己的家，故土也不再认识他。
He shall return no more to his house, neither shall his place know him any more.
Demons are the fallen angels.
圣经提到的魔鬼是堕落的天使。（不是死人的鬼魂）
The Bible teaches very clearly that there are indeed spirit beings who can connect with and appear in our physical world. The Bible identifies these beings as angels and demons. Angels are spirit beings who are faithful in serving God. Angels are righteous, good, and holy. Demons are fallen angels, angels who rebelled against God. Demons are evil, deceptive, and destructive. According to 2 Corinthians 11:14-15, demons masquerade as “angels of light”。
圣经清楚提到有灵体可与物质世界联系。圣经称之为天使和魔鬼。天使是事奉神的灵体，是公义良善和圣洁的。魔鬼是堕落的天使，是邪恶欺骗和有破坏性的。跟据哥林多后书11章14-15节，魔鬼常打扮成光明的天使。
2016年10月2日星期日
为《罪的几种翻译可能》的探索事工祷告-张爱惠
亲爱的天父：
（赞美主）我们要大声极力赞美你何等伟大、荣美和作为，为着你圣经话语的奇妙感恩赞美，即使天地废去，主的话语也不会废去！为主十字架的爱，向我们显明最伟大的爱，让更多迷失的生命灵魂回转到真道感谢称颂你；让更多的生命能够建造在圣经话语的坚固磐石上感恩赞美，圣经话语是生命重建的根基；要称颂主我们生命在基督里从认识主，认识自己生命的罪或偏差、或过犯、或缺陷……开始来赞美主，为这还原主在这个基督信仰根基里的‘’罪‘’的真正主的启示，几种翻译可能的探索？怀有极大敬畏主的心，荣耀主的名感谢赞美你……
1、（从敬畏神是智慧的开端祷告），主呀你从灰尘中拣选我们，我们什么都不是，本不配得，你白白的恩典爱我们至深，我们怀着极大敬畏的心来瞻仰你的荣美，来领受信仰基督从承认我们的‘’罪‘’的启航，我们像玛利亚跪在你的脚前，单单亲近你，领受关于‘’罪‘’你真正还原本相的启示……
2、（我们在与主深深的亲密爱里扎根去探索，恳求主的旨意），天父你摆上自己亲生儿子耶稣的生命代价为了我们这些迷失小羊回来……如此深深地爱我们，我们请求圣灵燃起熊熊烈火燃烧我们爱你的心，求圣灵带领我们进入与天父更深的亲密关系中，就像耶稣即将上十字架前，本来是有软弱，但祷告说：不按自己意思行，愿主的旨意成就！主，我和小光有时或许有软弱，可能这样的探索会遭受一些拒绝反对，我们本来有软弱的时候，可是因为全世界各种文字文化传播差异，翻译之艰难，之中的损耗……我们单单来亲近恳求你的旨意？
3、（祈求来自属天的智慧和能力，开启我们的眼和开通我们的耳朵），‘’惟有从上头来的智慧，先是清洁，后是和平，温良柔顺，满有怜悯，多结善果，没有偏见，没有假冒。并且使人和平的，是用和平所栽种的义果。‘’
4、（我们作为主忠实的仆人还原主在信仰基督根基里‘罪’真正的涵义，永不偏离靶心），我们请求主赐我们忠诚的心，与主同工在传福音宣导关于‘罪’或偏差或过犯或缺陷……如此探索，永远不偏离主的靶心！
5、（求圣灵带领让我们把自己当做活祭全然献上给主使用，成为合神心意的器皿）我们什么都不是，全然自发爱主的心，摆上谦卑和全部的爱来服事主和《罪的翻译几种可能性》事工
6、（求主复兴环境为我们事工开路开江河，兴起一批同工）主我们需要你的爱和力量源头，看顾我们的软弱，兴起环境来为我们事工开路开江河，兴起一些同工。
7、（赞美）天父，我们一起赞美你的全智全能，靠着我们什么都做不了，然而在你没有难成的事，因为你早已胜过世界。我们相信那靠着主加给我们力量的凡事都能做！我们相信我们在各种争战中必然靠着你得胜还得胜有余！以上的祷告是奉主耶稣的得胜的名求，哈利路亚，阿门！
2016年10月1日星期六
Lesson 4:The Burden of Guilt
As an eight-year-old child, I had my first memorable experience with a guilty conscience. My father had died a few months before, and Mom, my sister, and I were still adjusting to his loss. Dad had always worn a gold pocket watch, and now that he was gone, that watch was a treasured family memento. Somehow the glass had come off, and my mother had carefully placed the watch on a countertop so she could have it repaired. She told both my sister and me not to touch it at all.
I was consumed with curiosity. When no one was around, I picked up the watch and opened it, examining it and experimenting with it. Suddenly, to my horror, I broke off one of the hands! With shaking fingers, I tried to put the watch back so it would look as if it hadn't been touched.
From that moment on, I kept out of my mother's way, but it wasn't long till she called me. I can still see her gazing into my eyes. "Did you touch Daddy's watch?"
"No!" I answered quickly.
Oh, the guilt! Now it was worse than ever. Not only had I broken the watch, but I had lied as well! It felt like a big rock in the middle of my chest. I stayed out of my mother's sight all day long, but my misery was intolerable. Eventually I decided I would rather take my punishment than live with those awful guilt feelings.
I went to Mom and confessed.
That spanking is the only one I remember from my childhood, and its severity had far more to do with my lies than with the damaged watch. But once it was over, my guilt was gone too. I had received the punishment I deserved. And my mother had forgiven me.
A Guilty Human Pattern
Guilt is that awful feeling that hits us in the pit of the stomach when we know we have done wrong, and we'll do almost anything to get rid of it. Adam and Eve, our first parents, established a human pattern that continues to this day. First comes the cover-up. Then we play the blame game as we try to justify or rationalize our actions. We think that the more we can blame someone else, the less guilty we will feel.
Sometimes we try to escape from guilt through activities, alcohol, or drugs. Or we run to psychiatrists—but secular psychiatry has tried to solve the problem of guilt by saying there is no such thing as sin. Just ignore that guilty feeling, we're told, because it has no basis in reality. We try, but somehow we just can't pull it off. Why not?
We can't escape these feelings by ignoring them because God built into our natures a knowledge of right and wrong—a moral code. God's Word speaks of the moral conscience, which exists even within those who are not aware of His laws.
One example of this is described in Romans 2:14-15: "When Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them."
GOD GAVE US A CONSCIENCE TO MAKE US AWARE OF SIN
There has never been a civilization on earth that didn't have laws—rules about right and wrong. Even though humankind hasn't always worshiped the living God, the moral codes of every civilization prove that there is an objective authority who has set a standard. The human conscience is evidence of God's existence and His standards for behavior.
God is the One we offend when we sin, and only He can provide a remedy for our sin and guilt. From the third chapter of Genesis on, He required animals to be sacrificed for human beings who wanted to have their sins forgiven. And the New Testament reminds us again, "Without the shedding of blood, there is no forgiveness" (Heb. 9:22).
But the blood of these thousands of animals could not remove sin. It only covered it, until the one perfect Sacrifice was made that completely satisfied the holiness and justice of God. When John the Baptist pointed to Jesus, he said in one sentence the purpose for His coming to earth: "Look, the Lamb of God, who takes away the sin of the world" (John 1:29).
God's Only Remedy for Sin and Guilt Is Jesus
Jesus came to earth to die. He was the Substitute for us—He took our punishment in our place so we could be forgiven and made right with God. But what we don't always understand is that God also wants us to be free from guilt. We learn this from His Word.
GOD'S FORGIVENESS INCLUDES A CLEANSED CONSCIENCE
Through Christ, God has wiped our record clean. He wants us to know it, and to live in that freedom. We're told, "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Heb. 9:14).
When believers in biblical times put their faith in Christ, they acted like forgiven and cleansed people. Zaccheus, described in Luke 19, is a classic example. Everyone knew Zaccheus was a sinner—he worked for Israel's oppressor, the Roman government. In fact, Zaccheus was head of the equivalent to the Roman Internal Revenue Service. He levied the taxes Caesar required, and he was free to add whatever he wanted for himself.
When Jesus invited Himself to Zaccheus's house, He demonstrated publicly that He even accepted sinners as terrible as Zaccheus was perceived to be. Zaccheus responded by putting his faith in Christ as his Messiah. But notice how he gave evidence of it: "Zaccheus stood up and said to the Lord, 'Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount" (Luke 19:8).
Zaccheus repented—he changed his way of life. He promised to make generous restitution to those he had cheated. The change was dramatic. That's why Jesus could say in response, "Today, salvation has come to this house." Zaccheus's new conduct was evidence of his new faith.
THROUGH CHRIST, SIN IS GONE FOREVER
The death and resurrection of Jesus Christ is God's eternal remedy for human sin. When we trust Him, He not only forgives our sins, but He also cleanses our conscience of guilt. What happens to our sins? Once God has forgiven them, they are:
Out of sight: "You have put all my sins behind your back" (Isa. 38:17).
Out of mind: "For I will forgive their wickedness and will remember their sins no more" (Jer. 31:34).
Out of reach: "You will tread our sins underfoot and hurl all our iniquities into the depths of the sea" (Mic. 7:19).
Out of existence: "I, even I, am he who blots out your transgressions, for my own sake, and remembers your sins no more" (Isa. 43:25).
Our sins are gone, removed from existence as if they had never happened in the first place. We can start our new life with a clean slate. And God gives us His Holy Spirit to empower us with new strength.
Have you been trying to make it on your own? Perhaps you have done things that have filled you with guilt, and you think if you're sorry enough and if you do enough good things, you can make up for the bad. No way!
GOD FORGIVES US BY GRACE THROUGH FAITH IN CHRIST
Scripture tells us we are washed clean and given new life through faith in Jesus Christ: "But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior" (Titus 3:4-6).
What wonderful words—kindness, love, and mercy! Have you trusted our kind and loving and merciful God alone to save you? If you haven't, talk to Him in your heart and tell Him you're through trying to earn your salvation. Trust in the Lord Jesus Christ alone for forgiveness, eternal life, and a cleansed conscience. There is no other way.
SIN DAMAGES OUR FELLOWSHIP WITH GOD
So now we understand what happens to our sin when we ask God for forgiveness—it vanishes! But most of us have to ask another question: What happens when we sin after we have trusted Christ? Can a believer, a child of God, lose his or her salvation? Do we have to be saved all over again? If all our sins—past, present, and future—are forgiven because of Christ's death, why do we have to do anything at all?
The answer is this: When a believer sins, something happens that has to be dealt with. Our relationship with God cannot be broken, because we are His children by birth, but our fellowship with Him is damaged. Have you noticed that when you feel guilty because you've done something you know is wrong, you avoid praying or reading your Bible? You don't feel like coming to church, and you may not even enjoy being with your Christian friends as much as usual. These feelings are evidence that your fellowship with God is broken.
Because He loves us, God wants our fellowship with Him to be restored. And He has provided a way for us to continue being cleansed from guilt for sins we commit after our salvation. The apostle John tells us how it's done: "If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness" (1 John 1:8-9).
The trouble is, we often don't follow God's directions for our cure. Sometimes we wait a very long time before agreeing with God that we have sinned. All that time guilt eats its corrosive way into our conscience. David's story, in the Old Testament, is an excellent example of this process.
The Story of David and Bathsheba
God spoke of David as a man after His own heart; He chose David to be king over Israel. From his teen years, David was devoted to God in an extraordinary way. He followed God's ways. He listened to godly counsel. And when he was a fugitive from King Saul for at least ten years, he constantly found his refuge in God, who rescued him again and again. David was a deeply spiritual man with a well-developed emotional capacity. He was also a man with normal human passions.
He was about fifty years old when he committed the sins that affected him for the rest of his life. Today this is called "going through midlife crisis." David saw another man's wife and lusted for her. It didn't matter that her husband was one of his trusted soldiers who was out on the battlefield fighting for him. David sent for Bathsheba and slept with her. Then, when she let David know she was pregnant, he ordered her husband Uriah to come home so he could sleep with her and thus make it look like the child was his. That didn't work, so David instructed his commanding general to put Uriah on the front of the battle lines so he would be killed.
Uriah died in battle, and after Bathsheba had finished her mourning period, David married her. The cover-up was in place. But then we read these ominous words at the end of 2 Samuel 11: "But the thing David had done displeased the LORD."
God knew all about David's behavior, and He would not let His beloved servant get away with such a flagrant and heartless abuse of power. During the unfolding of the story, about a year went by from start to finish—a year during which David seemed to be without a conscience at all. Remember, David was a believer, a man after God's own heart, a man to whom God had promised a lasting dynasty. His would be the royal line from which the Messiah would come. Didn't he feel guilty for sins as wicked as adultery and murder? Yes, but he had stifled his conscience. He wouldn't listen to the voice of the Holy Spirit. But he paid the price for his actions. Here's how he described his experience: "When I kept silent, my bones wasted away through my groaning all day long. For day and night your hand was heavy upon me; my strength was sapped as in the heat of summer" (Ps. 32:3-4).
So God sent the prophet Nathan to waken David's conscience with a story that appealed to his emotions. Nathan told him about a poor man who had only one little pet lamb, which he loved like a child. A rich man, who had many flocks of his own, stole this little lamb and made it into shish-kebabs for a dinner guest. Here's how David reacted to Nathan's story:
"David burned with anger against the man and said to Nathan, 'As surely as the LORD lives, the man who did this deserves to die! He must pay for that lamb four times over, because he did such a thing" (2 Sam. 12:5-6).
Nathan looked into the face of his angry king who had just passed judgment on himself and said to David, "You are the man!"
How would David respond to the accusation and the punishment? He tells us his response inPsalm 32:5: "Then I acknowledged my sin to you and did not cover up my iniquity. I said, 'I will confess my transgressions to the LORD—and you forgave the guilt of my sin!"
CONFESSION IS REQUIRED FOR GUILT TO BE REMOVED
David made no excuses; he blamed no one else. He said, "I have sinned against the Lord."
You may be asking, What about his sin against Bathsheba and against Uriah? No, David saw his sin for what all sin is—an offense against the Lord. And he knew the punishment was just, because he knew the truth of this spiritual principle:
Forgiveness does not cancel out the natural consequences of our sins.
Nathan told David, "The LORD has taken away your sin. You are not going to die. But because by doing this you have made the enemies of the Loin show utter contempt, the son born to you will die" (2 Sam. 12:13).
The death of the child was just the beginning. David lived to see his son Amnon rape his half-sister, Tamar. Then David's son Absalom killed Amnon and later tried to seize David's throne, and he was also killed. In fact, from this time on, David's life deteriorated until the day he died. His one act of unbridled passion permanently marked his family and his kingdom. But his fellowship with God was restored. After Nathan came to him, David wrote Psalm 51, which eloquently describes his sin, his repentance, and his forgiveness.
"I Can't Forgive Myself!"
When Elena's husband Sam made a major change in his profession, it put their marriage under a great deal of pressure. He got home late, left early, and barely spoke to Elena when they were together. Sam's stress level was astronomical, and he was irritable and rather mean to his wife. He was so wrapped up in his problems that, for the first time in their marriage, Elena wanted to make love when Sam didn't. She felt rejected and unattractive.
During this time, a married friend named Steve began to call Elena "just to talk." She openly welcomed Steve's calls. She was feeling lonely and abandoned, and she had come to the conclusion that Sam simply didn't love her anymore. It was a great relief to know she was still attractive to someone, and Steve was very open about his admiration for her.
Calls became lunches, and the lunches lasted into the afternoon. Before long, Steve and Elena were making love at least once a week. Fortunately, it didn't take more than a month for Elena's conscience to convict her of her adultery. Even though in some ways she felt entitled to her little fling, her Christian faith was too strong to allow her to carry on with Steve any longer. She broke off the affair and confessed it to her husband.
Sam forgave Elena and begged her to forgive him for his negligence and selfishness. They went to work in an attempt to heal their marriage. But Elena just couldn't get over the guilt she felt. When she came into my office, she kept repeating "I never dreamed I would ever do anything like that! I just can't forgive myself. I've hurt my husband so much, I don't know how he can forgive me. I cry all the time. I'm very depressed. I read the Bible and pray for hours, but I just can't get over it."
We talked for a long time. I reminded her of the promise expressed in 1 John 1:9. Of course she had confessed her sin over and over. But then I read Hebrews 9:14 to her: "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (emphasis mine).
If God had forgiven Elena, yet she couldn't forgive herself, I suggested to her that she was setting herself up as a better judge than God. It's pride that tells us we would "never commit such a sin." We were each born with a sinful nature, and every one of us has the capacity to commit any sin in the book.
I instructed Elena to go back to 1 John 1:9 one last time and to agree with God that her actions were sin. Then I asked her to tell God she accepted His forgiveness and His cleansing of her guilt. "Elena," I explained, "we have to act with our wills to apply what God's Word says. Then He will eventually take care of our emotions."
Elena said she would do what I had suggested. She thanked me, and I didn't hear from her for about a month. Then she came to see me again.
She smiled, "I just want you to know that I'm doing much better. Oh, I have my moments, but I'm healing. You know, I listen to Christian radio for hours every day, and they talk about forgiveness, but I've never heard anyone mention Hebrews 9:14. That verse has changed my life!"
I've seen stories like Elena's happen many times. Some women carry a burden of guilt over a sin they committed years ago. They've confessed over and over, but they just don't think they deserve to be forgiven and have a cleansed conscience. The missing link is the act of the will to accept what God offers: We accept God's forgiveness with an act of the will.
We Need a Clean Conscience to Serve God
Hebrews 9:14 provides an interesting insight about the result of our cleansing and forgiveness. God does this, the writer of Hebrews explains, "that we may serve the living God."
Guilt keeps us from serving God. Yet God can even use the sins we have committed to make us more effective in our work for Him. Only when we refuse God's provision for forgiveness, for cleansing, and for a new beginning are we incapacitated by our past sins. That's why it is important for us to remember:
Satan wants us to be immobilized by guilt.
We have an enemy whose main purpose is to keep us from serving the Lord. In Scripture he is called the "accuser" of believers. If you continue to feel guilty for forgiven sins, you are hearing the voice of the enemy, not the Holy Spirit. Satan is a liar. Reject the fiery darts he shoots at your mind by holding up the shield of faith in the finished work of your Savior, and the devil will flee from you.
If guilt is the obstacle that has kept you from growing in your spiritual life, won't you lay down your burden at the cross? Accept God's forgiveness. Let Him cleanse your conscience. And commit yourself to living in obedience to God's Word and to the guidance of the Holy Spirit, who lives within you. Your burden of guilt will be lifted—once and for all.
Related Topics: Women's Articles
Overcoming Guilt
Overcoming Guilt – Understanding Guilt
Many of us struggling with overcoming guilt in our lives. It is an emotion that continually plagues us, even years after the incident. “This may sound strange to you,” the physician reluctantly explained, “but I often struggle with overcoming guilt.” Although a gifted surgeon for many years, his careless driving as a teenager resulted in a tragic accident. Perhaps a single err in judgment, an indiscretion, or thoughtless remark has burdened you with an overwhelming guilt that seems relentless. While there are different forms of guilt, how we respond to that guilt is often a matter of life or death.
Since guilt can make us feel so miserable, “Why does God allow me to experience guilt?” True guilt is caused when we do not agree with God about the wrong that we have done. “You know my folly, O God; my guilt is not hidden from you” (Psalm 69:5). In Chapter 5 of Hosea, the nations of Israel and Judah are accused of many sins, including persecution, (spiritual) prostitution, arrogance, and unfaithfulness to God. While God is displeased with their behavior, He suggests that they admit their guilt and pursue the right course of action (Hosea 5:15). When God wants to punish the guilty one (sinner), He comes out of His dwelling place (Isaiah 26:21), but when He wants to show us His compassion, He returns to His dwelling place where He waits to be gracious (Isaiah 30:18).
Many of us struggling with overcoming guilt in our lives. It is an emotion that continually plagues us, even years after the incident. “This may sound strange to you,” the physician reluctantly explained, “but I often struggle with overcoming guilt.” Although a gifted surgeon for many years, his careless driving as a teenager resulted in a tragic accident. Perhaps a single err in judgment, an indiscretion, or thoughtless remark has burdened you with an overwhelming guilt that seems relentless. While there are different forms of guilt, how we respond to that guilt is often a matter of life or death.
Since guilt can make us feel so miserable, “Why does God allow me to experience guilt?” True guilt is caused when we do not agree with God about the wrong that we have done. “You know my folly, O God; my guilt is not hidden from you” (Psalm 69:5). In Chapter 5 of Hosea, the nations of Israel and Judah are accused of many sins, including persecution, (spiritual) prostitution, arrogance, and unfaithfulness to God. While God is displeased with their behavior, He suggests that they admit their guilt and pursue the right course of action (Hosea 5:15). When God wants to punish the guilty one (sinner), He comes out of His dwelling place (Isaiah 26:21), but when He wants to show us His compassion, He returns to His dwelling place where He waits to be gracious (Isaiah 30:18).
Overcoming Guilt – Confronting Guilt
Perhaps your battle with overcoming guilt pertains to more practical issues. What are some ways that others confronted their guilty consciences?
Perhaps your battle with overcoming guilt pertains to more practical issues. What are some ways that others confronted their guilty consciences?
- Rebellion – After eating the forbidden fruit, Adam and Eve tried to hide from God (Genesis 3).
- Sibling rivalry and jealousy – Following a lengthy cover-up, Joseph’s brothers admitted their cruel actions (Genesis 42:21-22)
- Pride and disobedience – Knowing that God barred him from ever entering into the Promised Land, Moses humbly accepted God’s judgment. Unselfishly, Moses expressed concern for welfare of Israelites in their wilderness journey (Numbers 27:14-17).
- Lust and manipulation – Although he faced deadly consequences, King David confessed and repented of his sins to God (2 Samuel 12:13-14).
- Betrayal and greed – Although remorseful, Judas Iscariot attempted to absolve himself of guilt by returning the 30 pieces of silver and then committing suicide. Yet he never sought forgiveness and mercy from God (Matthew 27:3-5).
- Lying and disloyalty – Consumed by deep sorrow, Simon Peter, wept bitterly for repeatedly denying Christ (Matthew 26:75). Later Peter reaffirmed his devotion to Jesus (John 21:15-17).
- Persecution and self-righteousness – Instead of attacking Christians, Paul surrendered to God’s plan, dedicating the remainder of his life to sharing the Gospel in Asia Minor and across the continental boundary into Europe (Acts 13-20).
Overcoming Guilt – Overcoming Guilt
From a human perspective, overcoming guilt entirely is a formidable task. We may try to ignore our consciences so that our capacity for remorse becomes negligible. But the guilt still infects our hearts, robbing us of joy and peace. A ransom price must be paid to set us free from our guilt. “God made him [Jesus Christ] who had no sin to be sin for us, so that in him [Jesus Christ] we might become the righteousness of God” (2 Corinthians 5:21).
Since God desires to make us victorious over the consequences of our sin, there are practical steps that every individual can take when overcoming guilt.
From a human perspective, overcoming guilt entirely is a formidable task. We may try to ignore our consciences so that our capacity for remorse becomes negligible. But the guilt still infects our hearts, robbing us of joy and peace. A ransom price must be paid to set us free from our guilt. “God made him [Jesus Christ] who had no sin to be sin for us, so that in him [Jesus Christ] we might become the righteousness of God” (2 Corinthians 5:21).
Since God desires to make us victorious over the consequences of our sin, there are practical steps that every individual can take when overcoming guilt.
- Express genuine sorrow or grief (2 Corinthians 7:10). Guilt occurs when we violate God’s commands by disrespecting Him or others (Mark 12:30–31).
- Confess our wrongdoing (sin) to god (1 John 1:9).
- Repent or “change your mind,” thereby turning away from sin and evil (Acts 3:19).
- Be quick to forgive others. Whenever possible, make the effort to reconcile with others who injured you (Matthew 6:14-15).
- Give thanks for god’s grace and his forgiveness (Ephesians 2:4-8).
- If those thoughts of guilt return, take time to thank God for His forgiveness. Remind yourself that your sins are forgiven.
“...all who believe on the Lord Jesus Christ are brought into right relationship with God. This righteousness in unattainable...by any merit of man’s own, or any other condition than that of faith in Christ....The man who trusts in Christ becomes ‘the righteousness of God in Him,’ i.e. becomes in Christ all that God requires a man to be, all that he could never be in himself.”1
WHAT DO YOU THINK?
- We have all sinned and deserve God's judgment. God, the Father, sent His only Son to satisfy that judgment for those who believe in Him. Jesus, the creator and eternal Son of God, who lived a sinless life, loves us so much that He died for our sins, taking the punishment that we deserve, was buried, and rose from the dead according to theBible. If you truly believe and trust this in your heart, receiving Jesus alone as your Savior, declaring, "Jesus is Lord," you will be saved from judgment and spend eternity with God in heaven.
What is your response?
Yes, today I am deciding to follow Jesus
Yes, I am already a follower of Jesus
I still have questions
- We have all sinned and deserve God's judgment. God, the Father, sent His only Son to satisfy that judgment for those who believe in Him. Jesus, the creator and eternal Son of God, who lived a sinless life, loves us so much that He died for our sins, taking the punishment that we deserve, was buried, and rose from the dead according to theBible. If you truly believe and trust this in your heart, receiving Jesus alone as your Savior, declaring, "Jesus is Lord," you will be saved from judgment and spend eternity with God in heaven.What is your response?
Yes, today I am deciding to follow Jesus
Yes, I am already a follower of Jesus
I still have questions
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