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All trinity studies Previous Download 看中文 Next Father and Son Created Man and Woman in Their Divine Image FATHER AND SON CREATED MAN AND WOMAN IN THEIR DIVINE IMAGE (PP chapter 2) CHRIST ALONE IS THE EXPRESS IMAGE OF GOD [Quote] Man was to bear God's image, both in outward resemblance and in character. CHRIST ALONE is “the express image” (Hebrews 1:3) of the Father; but man was formed in the likeness of God. His nature was in harmony with the will of God. His mind was capable of comprehending divine things. His affections were pure; his appetites and passions were under the control of reason. He was holy and happy in bearing the image of God and in perfect obedience to His will. PP 45.2 [Analysis] This quote necessitates that only two divine beings are in the exact same image. If God was a trinity and all three persons created man in their own image, then how is it that ONLY the Son of God is the express image of the Father's person? Where is the other person who is supposed to be the other express image of the Father? [Analysis] Only Christ is the express image of the Father because He is the only begotten Son who inherited His Father's features, nature and attributes. If the Holy Spirit was another divine being that is also the express image of the Father, then the Father would have had two begotten Sons! Does God have two begotten Sons? No! Christ is the ONLY begotten Son (John 1:14; 3:16) of God. Or as some suggest, does Christ have two Fathers? Never! There is only one Father in heaven, who is both Christ's Father and our Father (Matt 23:9; John 20:17; 1 Cor 8:6; Eph 4:6)! ONLY ONE EQUAL TO GOD [Quote] Among all the creatures that God had made on the earth, there was not one equal to man. And God said, “It is not good that the man should be alone; I will make him an help meet for him.” Man was not made to dwell in solitude; he was to be a social being. Without companionship the beautiful scenes and delightful employments of Eden would have failed to yield perfect happiness. Even communion with angels could not have satisfied his desire for sympathy and companionship. There was none of the same nature to love and to be loved. PP 46.1 [Analysis] Before Eve was taken out of Adam, there was not one creature equal to man. Then God created a woman who had the same nature and was one equal to man. Now man and woman were made in the image of God and Christ (the express image of God). Just as Christ was begotten of the Father and was (and still is) equal to Him, so likewise Eve was begotten of Adam (or the express image of Adam) and was equal to him, because they were made in the image of God and His Son. [Analysis] If God was a trinity and the first human beings were made in the image of the Father, Son, and Holy Spirit, then God should have made two more human beings to make a threesome of equal beings in order to reflect the image of the Trinity. CHRIST IS GOD'S SECOND SELF [Quote] God Himself gave Adam a companion. He provided “an help meet for him” - a helper corresponding to him - one who was fitted to be his companion, and who could be one with him in love and sympathy. Eve was created from a rib taken from the side of Adam, signifying that she was not to control him as the head, nor to be trampled under his feet as an inferior, but to stand by his side as an equal, to be loved and protected by him. A part of man, bone of his bone, and flesh of his flesh, she was his second self, showing the close union and the affectionate attachment that should exist in this relation. “For no man ever yet hated his own flesh; but nourisheth and cherisheth it.” Ephesians 5:29. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one.” PP 46.2 [Analysis] The close union between Adam and Eve was a reflection of the close union between the Father and Son. The two divine beings are one in character and purpose. As the Son of God, Christ is not inferior to God, but He stands by God's side as an equal. Having come out of God, Christ is a part of God, He is God's second self, just as Eve was a part of Adam and was Adam's second self. That leaves no room for a third being. [Analysis] If God was a trinity and the first human beings were made in the image of the Father, Son, and Holy Spirit, then marriage should have been between three persons instead of two. Instead of "the two shall become one," it should have been "the three shall become one." The fact that God and Christ created two human beings that reflect their image and made the two humans one in love and sympathy, tells us that two divine beings did the creating, not three as per the Trinity doctrine. PRAISE TO THE CREATOR FATHER AND SON [Quote] While they remained true to God, Adam and his companion were to bear rule over the earth. Unlimited control was given them over every living thing. The lion and the lamb sported peacefully around them or lay down together at their feet. The happy birds flitted about them without fear; and as their glad songs ascended to the praise of their Creator, Adam and Eve united with them in thanksgiving to the FATHER and the SON. PP 50.2 Previous All trinity studies Next Back to top

All trinity studies Previous Download 看中文 Next Who does Salvation Belong to WHO DOES SALVATION BELONG TO ? Revelation 7:9-10 ... “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And cried with a loud voice, saying, Salvation to OUR GOD WHICH SITTETH UPON THE THRONE, AND UNTO THE LAMB.” To anyone who can count, this verse is very clear, and it tells us that salvation belongs to TWO beings. The One who “sits upon the throne” ... AND ... the “Lamb”, of which Zechariah confirmed regarding the “council of peace” (plan of salvation): Zechariah 6:12-13 ... “And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The Branch; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and THE COUNSEL OF PEACE SHALL BE BETWEEN THEM BOTH.” When Stephen was in vision, speaking to the council in Acts 7, he saw the following: Acts 7:55-56 ... “But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and JESUS STANDING ON THE RIGHT HAND OF GOD, and said, Behold, I see the heavens opened, and THE SON OF MAN STANDING ON THE RIGHT HAND OF GOD.” So we know that Jesus is the “Lamb”, the one at the right hand of God. But who is the God “on the throne” ? Ephesians 1:17-20 ... “That THE GOD OF OUR LORD JESUS CHRIST, THE FATHER of glory, may give unto you the spirit of wisdom and revelation in the knowledge of HIM: The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, WHICH HE WROUGHT IN CHRIST, WHEN HE RAISED HIM FROM THE DEAD, AND SET HIM AT HIS OWN RIGHT HAND IN THE HEAVENLY PLACES.” Jesus said ... Revelation 3:21 ... “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with MY FATHER in his throne.” So the God on the throne is GOD THE FATHER and Jesus Christ is “at the right hand” of God the Father. So who does salvation belong to ? THE FATHER AND THE SON ! Salvation does not belong to any “trinity god”. We will not be saved by a “trinity”. We will be saved by God the Father and His Son Jesus Christ. And that is why worship will be given to these TWO alone for ALL ETERNITY: Revelation 5:13 ... “And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be UNTO HIM THAT SITTETH UPON THE THRONE, AND UNTO THE LAMB FOR EVER AND EVER.” Therefore our fellowship right now should NOT be with a “trinity god”, it should be with God the Father and His Son: 1 John 1:3 ... “That which we have seen and heard declare we unto you, that ye also may have fellowship with us: AND TRULY OUR FELLOWSHIP IS WITH THE FATHER, AND WITH HIS SON JESUS CHRIST.” And because salvation is of God the Father and His Son, this is why Jesus confirmed that ETERNAL LIFE is based on KNOWING THEM BOTH: John 17:1-3 ... “FATHER ... this is life eternal, that they might know THEE THE ONLY TRUE GOD, AND JESUS CHRIST, whom thou hast sent.” Are you being saved by the Father and His Son ? Or are you being deceived into worshipping a false god (the trinity) ? The world needs to turn from its “idols” and “serve the LIVING AND TRUE GOD [the Father] and “wait for HIS SON from heaven” (1 Thess.1:9-10). Previous All trinity studies Next Back to top

All trinity studies Previous Download Next When Christians are Asked if They Believe in the Trinity When Christians are asked if they believe in the trinity, they often say yes without even knowing exactly what it is. And most also say that it does not really matter anyway as it is not a salvation issue. But that could not be further from the truth and if we truly love the Lord then we should want to know anyway. As seen earlier, John called those teaching that all three are one were antichrist. Are those John calls antichrist saved? Not likely! Many serious problems arise from not knowing as we have seen already, but the following is one of the worst. Seventh day Adventists are most easily misled here because when informed of the truth, they typically turn to the internet where they eventually find a handful of easily misunderstood quotes by Ellen White, which were compiled by LeRoy Froom with the deliberate intent to deceive. Without even checking what the Bible says, they put their trust in these misunderstood quotes and never look deeper, or examine her other writings to see what she really meant. Some have the mentality that their Church could never be wrong. What a tragic mistake. Reading Revelation chapters 13 and 14 we find that the mark of the beast is about who we worship. Isaiah 14:12-14 says that Satan desires to be worshipped as God. But if Satan asked you to worship him, would you do it? Of course not. And Satan of course knows this. So Satan gets himself a front man and props him up so when they are worshipped, he receives worship by proxy. This is called worship by representation. There are two ways Satan does this with Christians and both come from sun worship, which as you have already seen is really the worship of Satan. The first way is through Sunday worship. For those who are unaware, Scripture informs us that the Lord's Sabbath is a sign that it is God whom we worship and God who sanctifies us when we keep His Seventh day Holy. Revelation 13:2 says Satan gave his power, throne and great authority to the first beast which is the Papal Church system. So when this beast power is being worshipped, who is really being worshipped? Satan himself! So where does worship come into this? By Satan through the Catholic Church implementing his own day of worship being Sunday. That is, Sunday worship that evolved from sun worship. The second way is by worship of the Holy Spirit as a non-existent literal being, and so Satan steps in to receive this worship by representation once again. This was something he put in place a long time ago in 381 A.D. The Bible never teaches that the Holy Spirit is God or that the Holy Spirit should be prayed to or worshipped, and yet the Catholic Church does this. Today there are more and more from other denominations now doing the same. Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 Read in English 下一篇 Unmasked圣经研究 圣经研究 第一课 是否重要呢？我们可以知道吗？ 1。当上帝的子民不认识祂时，祂是否高兴呢？ 何西阿书 4:1 “以色列人哪，你们当听耶和华的话。耶和华与这地的居民争辩，因这地上无诚实、无良善、无人认识上帝。 （争辩：争论，纷争，争执，争吵，反对) 2。人所当尽的本分是什么？ 传道书 12:13 这些事都已听见了，总意就是敬畏上帝，谨守他的诫命，这是人所当尽的本分（或作“这是众人的本分”）。 3。敬畏上帝是什么意思呢？ 圣经作者经常使用一种称为排比的写作风格，他们会写一个思想，然后用不同的词重复它，但暗示相同的含义。 箴言1：7 “敬畏耶和华是知识的开端，愚妄人藐视智慧和训诲。” 箴言9：10 敬畏耶和华是智慧的开端，认识至圣者便是聪明。 箴言2：5 “你就明白敬畏耶和华，得以认识上帝”。 “敬畏耶和华” = “认识上帝” 4。在末世的日子里，我们要传扬的第一个信息是什么？ 启示录14：7 他大声说：“应当敬畏上帝，将荣耀归给他，因他施行审判的时候已经到了，应当敬拜那创造天、地、海和众水泉源的。” （第一位天使信息的一部分是把对上帝的认识带回给人们。） 5。认识上帝是否重要呢？ 何西阿书4：6 “我的民因无知识而灭亡。你弃掉知识，我也必弃掉你，使你不再给我作祭司。你既忘了你 神的律法，我也必忘记你的儿女。” 何西阿书6:6 “我喜爱良善（或作“怜恤”），不喜爱祭祀；喜爱认识上帝，胜于燔祭。” 6。为什么认识上帝这么重要？ 约翰福音17：3 “ 认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。” 彼得后书1:2 “愿恩惠、平安因你们认识上帝和我们主耶稣，多多地加给你们。” 7。对上帝的认识包括了什么呢？ a。知道上帝是谁 提摩太后书1：12 “为这缘故，我也受这些苦难，然而我不以为耻。因为我知道我所信的是谁，也深信他能保全我所交付他的（或作“他所交托我的”），直到那日。” （保罗知道上帝是谁，这就是为什么他能够向那些无知并不认识他们所崇拜的神之人宣告他的上帝：使徒行传17：23） b。知道祂的道路/荣耀/品格 出埃及记33:13 “我如今若在你眼前蒙恩，求你将你的道指示我，使我可以认识你，好在你眼前蒙恩，求你想到这民是你的民。” 出埃及记 33：18 摩西说：“求你显出你的荣耀给我看。” （道=荣耀） 出埃及记34:6,7 “耶和华在他面前宣告说：“耶和华，耶和华，是有怜悯、有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽、过犯和罪恶，万不以有罪的为无罪，必追讨他的罪，自父及子，直到三四代。” （上帝的品格在这里显示为祂的荣耀。） 约翰一书4:7-9 “ 7亲爱的弟兄啊，我们应当彼此相爱，因为爱是从上帝来的。凡有爱心的，都是由上帝而生，并且认识上帝。没有爱心的，就不认识上帝，因为上帝就是爱。上帝差他独生子到世间来，使我们藉着他得生，上帝爱我们的心在此就显明了。” （认识上帝 = 爱上帝和爱人，因为上帝就是爱） c。遵守祂的诫命 提多书1:16 “ 他们说是认识上帝，行事却和他相背；本是可憎恶的，是悖逆的，在各样善事上是可废弃的。” (认识上帝会使人顺服祂。教义不是终点；它是一个能使人更加认识上帝并更接近祂的管道。） 8。我必须做些什么来亲密地认识上帝？ 箴言2:3-5 “呼求明哲，扬声求聪明。寻找它，如寻找银子，搜求它，如搜求隐藏的珍宝，你就明白敬畏耶和华，得以认识上帝。” 9。我们能知道上帝是谁吗？上帝是否在祂话语中向我们揭示他自己呢？ 罗马书1：20 “自从造天地以来，上帝的永能和神性是明明可知的，虽是眼不能见，但藉着所造之物就可以晓得，叫人无可推诿。” 约翰一书5:20 “我们也知道上帝的儿子已经来到，且将智慧赐给我们，使我们认识那位真实的，我们也在那位真实的里面，就是在他儿子耶稣基督里面。这是真神，也是永生。” 10。我们只单单因什么而夸口呢？ 耶利米书9：23，24 “耶和华如此说：“智慧人不要因他的智慧夸口，勇士不要因他的勇力夸口，财主部要因他的财物夸口。夸口的却因他有聪明，认识我是耶和华，又知道我喜悦在世上施行慈爱公平和公义，以此夸口。这是耶和华说的。” 圣经研究 第二课 圣经里的上帝是谁？ 1。根据旧约圣经，我们有几位神呢？ 申命记 6：4 “以色列阿 ， 你要听。耶和华我们上帝是独一的主 。 申命记4：35 “这是显给你看，要使你知道，惟有耶和华他是上帝，除他以外，再无别神。” 耶利米书 10：10 “惟耶和华是真上帝，是活上帝，是永远的王。他一发怒，大地震动；他一恼恨，列国都担当不起。”(查阅第6题） 2。根据新约圣经，我们有几位神呢？ 哥林多前书8：4 “论到吃祭偶像之物，我们知道偶像在世上算不得什么；也知道上帝只有一位，再没有别的上帝。” 以弗所书4:6 “一上帝，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。” 提摩太前书 2：5 “ 因为只有一位上帝，在上帝和人中间，只有一位中保，乃是降世为人的基督耶稣。” 雅各书2：19 “你信上帝只有一位，你信的不错；鬼魔也信，却是战兢。” 3。 谁是最有资格告诉我们关于独一真神的？ 约翰福音1：18 “ 从来没有人看见上帝，只有在父怀里的独生子将他表明出来。 约翰福音3：11 “ 我实实在在地告诉你：我们所说的，是我们知道的；我们所见证的，是我们见过的；你们却不领受我们的见证。” 4。 根据耶稣 —— a。“独一的真神 ”是谁？ 约翰福音17：3 “ 认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。 b。耶稣说我们应该向谁祷告？ 马太福音6：9-13 “所以，你们祷告要这样说：‘我们在天上的父，愿人都尊你的名为圣。愿你的国降临。愿你的旨意行在地上，如同行在天上。我们日用的饮食，今日赐给我们。免我们的债，如同我们免了人的债。不叫我们遇见试探，救我们脱离凶恶（或作“脱离恶者”）。因为国度、权柄、荣耀，全是你的，直到永远。阿们。’” c。诫命中哪是第一要紧的呢？ 马可福音12：28-32 “有一个文士来，听见他们辩论，晓得耶稣回答的好，就问他说：“诫命中哪是第一要紧的呢？” 耶稣回答说：“第一要紧的，就是说：‘以色列啊，你要听，主我们上帝，是独一的主。你要尽心、尽性、尽意、尽力爱主你的上帝。’ 其次就是说：‘要爱人如己。’再没有比这两条诫命更大的了。” 那文士对耶稣说：“夫子说，上帝是一位，实在不错。除了他以外，再没有别的上帝。 在我们能够爱上帝之前，我们必须认识祂。对上帝正确的认识对我们与祂的关系至关重要。文士同意只有一个上帝，除了祂以外，再没有别的上帝 。 d。耶稣有没有纠正那文士呢？ 马可福音12：34 “ 耶稣见他回答得有智慧，就对他说：“你离上帝的国不远了。”从此以后，没有人敢再问他什么。(那文士的信心反映了整个犹太名族的信心。犹太人相信只有一位上帝。） 约翰福音8：41“你们是行你们父所行的事。”他们说：“我们不是从淫乱生的，我们只有一位父，就是上帝。” e。犹太人的上帝是谁？ 约翰福音8：54“ 耶稣回答说：“我若荣耀自己，我的荣耀就算不得什么；荣耀我的乃是我的父，就是你们所说是你们的上帝。” (注罗马书3：29） f。真正敬拜者敬拜的对象是谁？ 约翰福音4：21-23 “耶稣说：“妇人，你当信我。时候将到，你们拜父也不在这山上，也不在耶路撒冷。你们所拜的，你们不知道；我们所拜的，我们知道，因为救恩是从犹太人出来的。时候将到，如今就是了，那真正拜父的，要用心灵和诚实拜他，因为父要这样的人拜他。” 5。根据使徒们， 那位独一的一位上帝是谁？ 哥林多前书8：6 “然而我们只有一位上帝，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是藉着他有的，我们也是藉着他有的。 雅各书3：9 “我们用舌头颂赞那为主、为父的，又用舌头咒诅那照着上帝形像被造的人。” 罗马书15：6 一心一口荣耀上帝、我们主耶稣基督的父。 以弗所书4：6 一上帝，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。 哥林多后书 1:3 愿恩惠、平安从上帝我们的父并主耶稣基督归与你们！ 6。那又真又活的上帝是谁？ 帖撒罗尼迦前书1：9，10 “因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向上帝，要服侍那又真又活的上帝，等候他儿子从天降临，就是他从死里复活的、那位救我们脱离将来忿怒的耶稣。” 圣经研究 第三课父上帝的主权 圣经怎么说到关于父的主权呢？ 以下是关于父上帝的一些事实，希望能在这个课题上给我们一些启示。 1。 父是万物的本源。 哥林多前书8：6 “然而我们只有一位上帝，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是藉着他有的，我们也是藉着他有的。 哥林多后书 5：18 “一切都是出于上帝，他藉着基督使我们与他和好，又将劝人与他和好的职分赐给我们。” 罗马书11：36 “因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远。阿们！” 以弗所书3：14，15 “ 因此，我在父面前屈膝，（天上地上的各（或作“全”）家都是从他得名）” 2。父是基督的上帝 a。道成肉身之后 马太福音27：46 “约在申初，耶稣大声喊着说：“以利，以利！拉马撒巴各大尼？”就是说：“我的上帝，我的上帝！为什么离弃我？” b。在祂复活之后 约翰福音20：17 “耶稣说：“不要摸我，因为我还没有升上去见我的父。你往我弟兄那里去，告诉他们说：我要升上去见我的父，也是你们的父；见我的上帝，也是你们的上帝。” 以弗所书1：3 “愿颂赞归与我们主耶稣基督的父上帝，他在基督里曾赐给我们天上各样属灵的福气。” 启示录 3:12 “得胜的，我要叫他在我上帝殿中作柱子，他也必不再从那里出去。我又要将我上帝的名和我上帝城的名（这城就是从天上、从我上帝那里降下来的新耶路撒冷），并我的新名，都写在他上面。” （看希伯来书1：9，彼得前书1：3） 3。只有父被称为至高者 比较以下两个章节: 诗篇78：17 “他们却仍旧得罪他，在干燥之地悖逆至高者。” 以赛亚书63：8-10 他说：“他们诚然是我的百姓，不行虚假的子民。”这样，他就作了他们的救主。他们在一切苦难中，他也同受苦难，并且他面前的使者拯救他们。他以慈爱和怜悯救赎他们，在古时的日子常保抱他们、怀揣他们。他们竟悖逆，使主的圣灵担忧；他就转作他们的仇敌，亲自攻击他们。 父上帝是这些经文的主题。这里提到两个生物，父上帝（被称为“他们的救主”）和基督（被称为“ 他面前的使者 ”）。 ......耶稣也被称为“至高上帝的儿子”。 马可福音5：7 大声呼叫说：“至高上帝的儿子耶稣，我与你有什么相干？我指着上帝恳求你，不要叫我受苦！” 路加福音8:28 他见了耶稣，就俯伏在他面前，大声喊叫，说：“至高上帝的儿子耶稣，我与你有什么相干？求你不要叫我受苦。” 上述的章节清楚地区别了父和子。父被称为 “至高上帝”，而耶稣被称为“至高上帝的儿子”。 4。父的岁数比耶稣大 约翰福音14：28 “你们听见我对你们说了，我去还要到你们这里来。你们若爱我，因我到父那里去，就必喜乐，因为父是比我大的。” 上述经文中的“大”这个词来自（G3187“μείζων” meizon），意思是年龄比较大/比较年长，这与罗马书9：12翻译的“大”是相同的，“上帝就对利百加说：“将来大的要服侍小的。” 5。父比万有都大 约翰福音10:29 “我父把羊赐给我，他比万有都大，谁也不能从我父手里把他夺去。” 6。父是基督的头 哥林多前书11：3 “我愿意你们知道，基督是各人的头，男人是女人的头，上帝是基督的头。” 7。父是超乎众人之上的 以弗所书 4：4-6 4 身体只有一个，圣灵只有一个，正如你们蒙召，同有一个指望；5 一主，一信，一洗，6 一上帝，就是众人的父，超乎众人之上，贯乎众人之中，也住在众人之内。 8。父是天地的主 马太福音 11:25 “那时，耶稣说：“父啊，天地的主，我感谢你！因为你将这些事向聪明通达人就藏起来，向婴孩就显出来。” （看路加福音10：21） 9。耶稣从祂父领受了什么？ a。祂的生命 约翰福音 5:26 “因为父怎样在自己有生命，就赐给他儿子也照样在自己有生命；” b。祂的权柄 马太福音28:18 “耶稣进前来，对他们说：“天上地下所有的权柄都赐给我了。” （看马太福音11：27；约翰福音5：22-27；17：2） c。祂的国 但以理 7:14 “得了权柄、荣耀、国度，使各方、各国、各族的人都侍奉他。他的权柄是永远的，不能废去，他的国必不败坏。” 路加福音1：32 “他要为大，称为至高者的儿子，主上帝要把他祖大卫的位给他。” （也看哥林多前书15：24-28；以弗所书1：22） d。祂受人敬拜的权利 约翰福音5:22 “父不审判什么人，乃将审判的事全交与子，23 叫人都尊敬子如同尊敬父一样。不尊敬子的，就是不尊敬差子来的父。” （看使徒行传2：36；腓立比书2：9-10；希伯来书1：6） e。祂的名 腓立比书 2:9 “所以上帝将他升为至高，又赐给他那超乎万名之上的名，10 叫一切在天上的、地上的和地底下的，因耶稣的名无不屈膝，” 希伯来书1：4 “他所承受的名既比天使的名更尊贵，就远超过天使。” f。万有 约翰福音 3:35 “父爱子，已将万有交在他手里。” 约翰福音 13:3 耶稣知道父已将万有交在他手里，且知道自己是从上帝出来的，又要归到上帝那里去，。。。”（看希伯来书1：2） 上述经文为我们充分证明了父上帝至高的主权。但是，这么做，我们并没有贬低上帝儿子耶稣的地位，价值或神性。 （更多有关父和子同等的信息，请参阅第5课。) 圣经研究 第四课 耶稣是谁？ 1。耶稣说祂自己是谁？ 约翰福音10：36 “父所分别为圣，又差到世间来的，他自称是上帝的儿子，你们还向他说‘你说僭妄的话’吗？” 2。父上帝怎么说关于耶稣的身份？ 马太福音3：16，17 “耶稣受了洗，随既从水里上来。天忽然为他开了，就看见上帝的灵，彷佛鸽子降下，落在他身上。从天上有声音说：“这是我的爱子，我所喜悦的。” 马太福音17：5 “说话之间，忽然有一朵光明的云彩遮盖他们，且有声音从云彩里出来说：“这是我的爱子，我所喜悦的，你们要听他。” 3。门徒们对耶稣的身份有什么样的理解？ 马太福音16：15，16 “耶稣说：“你们说我是谁？” 西门彼得回答说：“你是基督，是永生上帝的儿子。” 约翰福音11：27 “马大说：“主啊，是的，我信你是基督，是上帝的儿子，就是那要临到世界的。” 马太福音14：33 “在船上的人都拜他，说：“你真是上帝的儿子了。” 使徒行传9：20 “就在各会堂里宣传耶稣，说他是上帝的儿子。” 4。堕落的天使知道耶稣是上帝的儿子吗？ 路加福音4：3 “魔鬼对他说：“你若是上帝的儿子，可以吩咐这块石头变成食物。” 路加福音8：28 “他见了耶稣，就俯伏在他面前，大声喊叫，说：“至高上帝的儿子耶稣，我与你有什么相干？求你不要叫我受苦。” 马可福音5：7 “大声呼叫说：“至高上帝的儿子耶稣，我与你有什么相干？我指着上帝恳求你，不要叫我受苦！” 5。在圣经里还有谁被称为“上帝的儿子”？ 路加福音3：38 “以挪士是塞特的儿子，塞特是亚当的儿子，亚当是上帝的儿子。” 亚当是被造的儿子（创世纪5是1），天使也是如此（约伯记38：7）。 约翰一书3：1 “你看父赐给我们是何等的慈爱，使我们得称为上帝的儿女；我们也真是他的儿女。世人所以不认识我们，是因未曾认识他。” 我们是被赎回来/领养的儿子（罗马书8：15）。 6。基督如何是上帝的儿子？ 约翰一书4：9 “上帝差他独生子到世间来，使我们藉着他得生，上帝爱我们的心在此就显明了。” 耶稣不是像亚当一样是被造的儿子，也不是和我们一样是被领养的儿子，耶稣是独生子；祂是儿子因为祂是为父所生的。 约翰福音3：16 “上帝爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。” 7。耶稣何时成为人子？ 加拉太书4：4 “及至时候满足， 上帝就差遣他的儿子，为女人所生，且生在律法以下，” 路加福音1：31 “你要怀孕生子，可以给他起名叫耶稣。” 在道成肉身时，耶稣为马利亚所生而成为人子。 8。基督是何时为父所生的？ 弥迦书5：2 “伯利恒以法他啊，你在犹大诸城中为小。将来必有一位从你那里出来，在以色列中为我作掌权的；他的根源从亘古、从太初就有。” “根源”也表示“起源”。耶稣是从亘古、从太初的日子里（永恒的日子）被生出的。 9。在永恒的日子里发生了什么事呢？ 箴言 8:22-30 “在耶和华造化的起头，在太初创造万物之先，就有了我。从亘古，从太初，未有世界以前，我已被立。没有深渊，没有大水的泉源，我已生出。大山未曾奠定，小山未有之先，我已生出。耶和华还没有创造大地和田野，并世上的土质，我已生出。他立高天，我在那里；他在渊面的周围划出圆圈，上使穹苍坚硬，下使渊源稳固，为沧海定出界限，使水不越过他的命令，立定大地的根基。那时，我在他那里为工师，日日为他所喜爱，常常在他面前踊跃，” 在以上的这段经文里，耶稣在智慧的称号之下（哥林多前书1：24,30;歌罗西书2：3）向读者指出在太初创造万物之先的某个时侯，祂“从父出来”或“为父所生”。 10。耶稣是否在伯利恒诞生之前被称为上帝的儿子？ 箴言30：4 “谁升天又降下来？谁聚风在掌中？谁包水在衣服里？谁立定地的四极？他名叫什么？他儿子叫名叫什么？你知道吗？” 但以理3：25 “王说：“看哪，我见有四个人，并没有捆绑，在火中游行，也没有受伤。那第四个的相貌好像神子。” 诗篇2：12 “当以嘴亲子，恐怕他发怒，你们便在道中灭亡，因为他的怒气快要发作。凡投靠他的，都是有福的。” 11。在道成肉身之后，耶稣是否教导人祂是从父出来的？ 约翰福音8：42 “耶稣说：“倘若上帝是你们的父，你们就必爱我；因为我本是出于上帝，也是从上帝而来，并不是由着自己来，乃是他差我来。” 约翰福音16：27 “父自己爱你们，因为你们已经爱我，又信我是从父出来的。” 12。相信耶稣是上帝真实的亲生儿子对我们来说是否重要呢？ 约翰一书2：22，23 “谁是说谎话的呢？不是那不认耶稣为基督的吗？不认父与子的，这就是敌基督的。凡不认子的，就没有父；认子的，连父也有了。” 约翰一书5：10，11 “信上帝儿子的，就有这见证在他心里；不信上帝的，就是将上帝当作说谎的，因不信上帝为他儿子作的见证。11 这见证就是上帝赐给我们永生，这永生也是在他儿子里面。” 约翰福音3：36 “信子的人有永生；不信子的人得不着永生（原文作“不得见永生”），上帝的震怒常在他身上。” 约翰福音20：31 “但记这些事，要叫你们信耶稣是基督，是上帝的儿子，并且叫你们信了他，就可以因他的名得生命。” 13。为什么犹太人要杀基督？ 马太福音26：63-65 “耶稣却不言语。大祭司对他说：“我指着永生上帝叫你起誓告诉我们，你是上帝的儿子基督不是？” 耶稣对他说：“你说的是。然而我告诉你们，后来你们要看见人子坐在那权能者的右边，驾着天上的云降临。” 大祭司就撕开衣服，说：“他说了僭妄的话，我们何必再用见证人呢？这僭妄的话，现在你们都听见了。” 约翰福音19：7 “犹太人回答说：“我们有律法，按那律法，他是该死的，因他以自己为上帝的儿子。” 耶稣宁可死也不愿意否认祂为上帝儿子的真实身份！身为凡人的我们是否更应该承认耶稣为上帝儿子的真实身份呢？ 14。那些相信和接受耶稣为上帝儿子的会得到什么应许呢？ 约翰福音1：12 “凡接待他的，就是信他名的人，他就赐他们权柄，作上帝的儿女。 圣经研究 第五课父和子的同等 我们已经确定了耶稣是上帝的儿子，因为祂是在永恒的日子里为父所生/从父出来。 1。父与子是不是同等的？ 腓立比书2：6 “他本有上帝的行像，不以自己与上帝同等为强夺的：” 在这一课里，我们会查考圣经来看看上帝是否向我们显明祂们同等的基础。父和子为什么同等呢？ 2。耶稣从祂神圣的出生承受了什么？ 希伯来书1:4 “ 他所承受的名既比天使的名更尊贵，就远超过天使。" 出埃及记 23:20,21 “看哪，我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。他是奉我名来的（或作我的名在他里面），你们要在他面前谨慎，听从他的话，不可惹（”惹“或作”违背“）他，因为他必不赦免你们的过犯。 耶稣身为上帝的儿子承受了祂父的名。我们也知道耶稣是当时以色列人面前的使者，并有着天父的名。因此，我们得出结论，耶稣在伯利恒之前承受了祂父亲的名，这表示耶稣在道成肉身之前早就是上帝的儿子了。 3。“名”代表什么？ 本质/本性：“并且造男造女。在他们被造的日子，上帝赐福给他们，称他们为人。” 创世记5：2 权柄： “我奉我父的名来。”约翰福音5：43 （看约翰福音10：25；马太福音21：23） 品格： “美名胜过大财；恩宠强如金银。” 箴言22：1 （看传道书7：1；箴言15：30） 藉着承受父的名，耶稣也承受了父的神性。 4。这证明了基督是什么呢？ 希伯来书1:1-3 上帝既在古时藉着众先知多次多方地晓谕列祖； 就在这末世藉着他儿子晓谕我们，又早已立他为承受万有的；也曾藉着他创造诸世界。他是上帝荣耀所发的光辉，是上帝本体的真像，常用他权能的命令托住万有。他洗净了人的罪，就坐在高天至大者的右边。” 基督是上帝本体的真像。祂与父上帝有着同样神圣的本性和生命。耶稣为儿子的身份和祂所承受的一切使祂成为： a。万有的主—“承受万有的” b。创造主—“藉着他创造诸世界” c。上帝的真像并与祂同等—“上帝荣耀所发的光辉，是上帝本体的真像” d。万有的维持者—“托住万有” e。救主—“他洗净了人的罪” f。中保—“坐在高天至大者的右边” 5。在道成肉身之前，圣经是否向我们显明基督是上帝的真像？ 启示录12：7 “在天上就有了争战。米迦勒同他的使者与龙争战，龙也同它的使者去争战，” “米迦勒”的意思是“像上帝的一位。”这再一次证实了耶稣在永恒的日子里承受了这个名字。 6。基督还承受了什么？ 约翰福音5:26 因为父怎样在自己有生命，就赐给他儿子也照样在自己有生命。” 父赐给祂儿子祂所拥有的生命，因此耶稣承受了这生命。这是耶稣能赐给凡相信祂的人之不朽并原有的生命。 7。这是否使耶稣成为一位配得我们赞美和敬拜的神性生物呢？ 希伯来书 1:8，6 论到子却说：“上帝啊，你的宝座是永永远远的，你的国权是正直的。再者，上帝使长子到世上来的时候（或作“上帝再使长子到世上来的时候”），就说：“上帝的使者都要拜他。” 歌罗西书2：9；1：19 “因为上帝本性一切的丰盛，都有形有体地居住在基督里面，因为父喜欢叫一切的丰盛在他里面居住。” 上帝本性一切的丰盛，或祂的神性，都居住在上帝的儿子里。祂是完全有神性的，因为祂父亲是神。 8. 我们是否应该尊敬子如同尊敬父一样？ 约翰福音 5:23 “叫人都尊敬子如同尊敬父一样。不尊敬子的，就是不尊敬差子来的父。” 我们尊敬和敬拜子如同父一样。祂们两都有着相同的本性。当我们尊敬并敬拜祂的儿子时，我们向上帝归与最高的荣耀 （腓立比书 2：11）。 9。犹太人是否明白耶稣声称与父平等？ 约翰福音 5:18 “所以犹太人越发想要杀他，因他不但犯了安息日，并且称上帝为他的父，将自己和上帝当作平等。” 10。犹太人为什么要拿石头打耶稣？ 约翰福音10:33-36 “犹太人回答说：“我们不是为善事拿石头打你，是为你说僭妄的话；又为你是个人，反将自己当作上帝。” 耶稣说：“你们的律法上岂不是写着‘我曾说你们是上帝’吗？经上的话是不能废的。若那些承受上帝道的人，尚且称为上帝；父所分别为圣，又差到世间来的，他自称是上帝的儿子，你们还向他说‘你说僭妄的话’吗？” 犹太人明白，耶稣自称是上帝的儿子，意思说祂将自己和上帝当作平等。耶稣本身也明白这一点。耶稣与上帝的同等是基于祂为上帝儿子的身份。 圣经研究 第六课 圣灵— 第一部分：上帝的灵/人的灵 1。人是按着什么形像造的？ 创世纪 1:26 “上帝说：“我们要照着我们的形像，按着我们的样式造人。。。” 2。上帝在对谁说话呢？是否有令一位有着上帝形像的神性生物呢？ 圣经形容基督为唯一一位有着上帝形像的神性生物。 哥林多后书 4:4 “此等不信之人被这世界的上帝弄瞎了心眼，不叫基督荣耀福音的光照着他们。基督本是上帝的像。” 腓立比书 2:6 “他本有上帝的行像，不以自己与上帝同等为强夺的，” 歌罗西书 1:15 “爱子是那不能看见之上帝的像，是首生的，在一切被造的以先。 希伯来书1：4 “他所承受的名既比天使的名更尊贵，就远超过天使。” 除非圣经有为我们揭示另一位有着上帝的形像或上帝样式的神性生物，否者最合理的结论就是在创世纪 1：26 里，父上帝是在对祂儿子说话。 3。“形像”和“样式”这两个词包括了什么？ 创世纪 5:3 “亚当活到一百三十岁，生了一个儿子，形像样式和自己相似，就给他起名叫塞特。” 我们在这里看到塞特有着亚当的形像和样式。这包括肉体和属灵两方面。 4。人（有灵的活人）是由什么构成的？ 创世纪 2:7 “耶和华上帝用地上的尘土造人，将生气吹在他鼻孔里，他就成了有灵的活人，名叫亚当。” 5。如果人是按照上帝的形像造的，那人包含了两个方面，一个灵和一个身体，这是否意味着上帝和基督也同样有一个灵和一个实体呢？ a。上帝有没有一个实体？ •先知们看见上帝: —耶利米 列王记上 22:19 “米该雅说：“你要听耶和华的话。我看见耶和华坐在宝座上，天上的万军侍立在他左右。” —以赛亚 以赛亚书 6:1 “当乌西雅王崩的那年，我见主坐在高高的宝座上。他的衣裳垂下，遮满圣殿。” （还有但以理[但以理7：9，13] 和约翰[启示录4：2，3] 看见上帝） •基督在道成肉身之前本有上帝的形像: 腓立比书 2:6 “他本有上帝的行像，不以自己与上帝同等为强夺的，” •耶稣说父有一个实体但是没人见过: 约翰福音6:46 “这不是说有人看见过父，惟独从上帝来的，他看见过父。”（参阅约翰福音 5：37） •我们必得看见上帝: 马太福音 5:8 “清心的人有福了，因为他们必得见上帝。” b。上帝是否有灵？ 上帝： 约翰福音4:24 “上帝是个灵（或无“个”字），所以拜他的，必须用心灵和诚实拜他。” 耶稣： 哥林多前书15:45 “经上也是这样记着说，“首先的人亚当成了有灵的活人（“灵”或作“血气”）”，末后的亚当成了叫人活的灵。” 神性实体 + 神圣的灵 = 神性生物 6。“人与他的灵”和“上帝与祂的灵”之间是否有任何相似之处？ 哥林多前书2:11 “除了在人里头的灵，谁知道人的事？像这样，除了上帝的灵，也没有人知道上帝的事。” （“像这样”也表示“同样的”） 以上的经文告诉我们“人的灵对人来说是什么”和“上帝的灵对上帝来说是什么”是一样的。然而，这经文指出了一个非常重要的区别。虽然人的灵是“在他里头”，但上帝的灵并不仅限制于上帝的实体里头。 7。人的灵指的是什么? 心/ 思想——但以理2:1 “尼布甲尼撒在位第二年，他作了梦，心里烦乱，不能睡觉。” （“心”原文作“灵”） 诗篇34：18 “耶和华靠近伤心的人，拯救灵性痛悔的人。” (请看诗篇51：10，17；77：6；78：8，以西结书36：26） 生命/气息—约伯记27：3 “我的生命尚在我里面，上帝所赐呼吸之气仍在我的鼻孔内。” (以赛亚书38：16；也看约伯记27：3；启示录11：11） 人的灵是他自己的性格，思想和生命。是他自己的位格。 8。圣经如何解释上帝的灵呢？ -心/思想—比较以赛亚书40：13和罗马书11：34。 以赛亚书40:13 “谁曾指示耶和华的灵，或作他的谋士指教他呢？” 罗马书 11：34 “谁知道主的心？谁作过他的谋士呢？”（也看哥林多前书2：16） -生命—约翰福音6:63 “叫人活着的乃是灵，肉体是无益的。我对你们所说的话就是灵，就是生命。” 罗马书8：10 “基督若在你们心里，身体就因罪而死，心灵却因义而活。” （也看创世纪2：7；约伯记27：3；33：4；启示录11：11） 9。如果人的灵正是他自己的存在/位格，那么我们可以说上帝的灵是祂自己的同在/临格吗？ 诗篇139：7 “我往哪里去，躲避你的灵？我往哪里逃，躲避你的面？” 诗篇51：11 “不要丢弃我，使我离开你的面；不要从我收回你的圣灵。” （圣灵 = 面 = 同在） 总结：上帝有一个实体的形式，也有一种属灵的同在。祂的灵不仅限于祂的身体里头。我们的灵是我们自己的位格，思想和存在，同样的，上帝的灵也是祂自己的位格，思想和同在。 圣经研究 第七课 圣灵— 第二部分：圣灵的身份 在上一课中，我们确认了上帝的灵是祂自己的思想，生命，同在和位格。在本课中，我们希望明白到到圣灵的起源和身份。 1。耶稣离开之前答应了什么？ 约翰福音14:16,17,26 “我要求父，父就另外赐给你们一位保惠师（或作“训慰师”。下同），叫他永远与你们同在，就是真理的圣灵，乃世人不能接受的。因为不见他，也不认识他；你们却认识他，因他常与你们同在，也要在你们里面。。。但保惠师，就是父因我的名所要差来的圣灵，他要将一切的事指教你们，并且要叫你们想起我对你们所说的一切话。” 2。根据圣经，圣灵是谁的灵呢？请比较以下两节经文： 马可福音13：11 “人把你们拉去交官的时候，不要预先思虑说什么；到那时候，赐给你们什么话，你们就说什么，因为说话的不是你们，乃是圣灵。” 马太福音10：19，20 “你们被交的时候，不要思虑怎样说话，或说什么话。到那时候，必赐给你们当说的话，因为不是你们自己说的，乃是你们父的灵在你们里头说的。” 圣灵=父的灵 再比较以下两节经文： 彼得后书1：21 “因为预言从来没有出于人意的，乃是人被圣灵感动，说出上帝的话来。” 彼得在他第一封书信里说到同样的事情，他说： 彼得前书1：10，11 “论到这救恩，那预先说你们要得恩典的众先知早已详细地寻求考察，就是考察在他们心里基督的灵，预先证明基督受苦难，后来得荣耀，是指着什么时候，并怎样的时候。” 圣灵=基督的灵 根据以上四节经文，我们可以很肯定地得出以下结论： 基督的灵=圣灵=父的灵 3。 一共有几个圣灵呢？ 以弗所书4：4 “身体只有一个，圣灵只有一个，正如你们蒙召，同有一个指望；” （参阅哥林多前书6：17；12：13；以弗所书2：18） 4。当我们领受圣灵时，我们会领受谁呢？ 约翰福音14:23 “耶稣回答说：“人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。” 根据耶稣，当我们领受圣灵时，我们是领受父和子。 5。父和子是否拥有同一个灵呢？ 罗马书8：9，10 “如果上帝的灵住在你们心里，你们就不属肉体，乃属圣灵了。人若没有基督的灵，就不是属基督的。基督若在你们心里，身体就因罪而死，心灵却因义而活。” 在这节经文里，保罗说到同一个灵时用了以下的词：上帝的灵，圣灵，基督的灵，基督。这告诉我们保罗相信圣灵是父和子所共同享有的灵。 6。圣灵是从哪里来的呢？ 约翰福音15：26 “但我要从父那里差保惠师来，就是从父出来真理的圣灵，他来了，就要为我作见证。” 7。为什么圣灵是从父出来的呢？ 哥林多前书8:6 “然而我们只有一位上帝，就是父，万物都本于他，我们也归于他；并有一位主，就是耶稣基督，万物都是藉着他有的，我们也是藉着他有的。” 罗马书11:36 “因为万有都是本于他，倚靠他，归于他。愿荣耀归给他，直到永远。阿们！” 圣灵是从父出来的，因为一切都本于祂，祂是一切的本源。（ 更多相关信息，请参阅第3课。） 8。圣灵藉着谁来到我们这里呢？ 以弗所书2:18 “因为我们两下藉着他【耶稣】被一个圣灵所感，得以进到父面前。” 约翰福音20:22 “说了这话，就向他们吹一口气，说：“你们受圣灵。” 父的灵藉着耶稣来到我们这里，也藉着祂回到父那里去。 9。到我们这里来成为我们保惠师的是谁？ 约翰福音14:18，19 “我不撇下你们为孤儿，我必到你们这里来。还有不多的时候，世人不再看见我，你们却看见我，因为我活着，你们也要活着。” 10。父要怎么把耶稣差到我们这里来呢？是耶稣的肉体还是祂的灵？ 加拉太书4:6 “你们既为儿子，上帝就差他儿子的灵进入你们（原文作“我们”）的心，呼叫：“阿爸，父！” 注：保罗在加拉太书里告诉我们，当我们领受耶稣的灵时，我们将呼叫：“阿爸，父！” 他同样在罗马书 8：15说到，当我们领受儿子的心时，我们将呼叫：“阿爸，父！” 这再一次证明了圣灵是耶稣的灵。也比较加拉太书4：6和使徒行传3：26. 11。当我们领受耶稣的灵时，我们是否领受耶稣以外的另一位呢？ 哥林多后书 3:17 “主就是那灵；主的灵在哪里，那里就得以自由。” 保罗在歌林多前书8：6告诉我们，有一位主，就是耶稣基督，接着在以弗所书告诉我们圣灵只有一个。然而，保罗在以上的经文里告诉我们“主就是那灵”。如果主就是耶稣而圣灵只有一位的话。那相信圣灵是主耶稣灵的形式是非常合理并符合圣经的。耶稣本身来到我们这里带当我们个人的保惠师。圣灵就是耶稣的位格。 12。圣经是否告诉我们耶稣成了灵呢？ 哥林多前书15:45 “经上也是这样记着说，“首先的人亚当成了有灵的活人（“灵”或作“血气”）”，末后的亚当成了叫人活的灵。” 13。为什么圣经偶尔说到当保惠师要来时，是父和子要来，但是其它经文却说耶稣是那灵呢？ 哥林多后书 5:19 “这就是上帝在基督里叫世人与自己和好，不将他们的过犯归到他们身上，并且将这和好的道理托付了我们。” 约翰福音14:10，20 “ 我在父里面，父在我里面，你不信吗？我对你们所说的话，不是凭着自己说的，乃是住在我里面的父作他自己的事。20 到那日你们就知道我在父里面，你们在我里面，我也在你们里面。” 14。在我们心门外叩门的是谁呢？ 启示录3：20 “看哪，我站在门外叩门，若有听见我声音就开门的，我要进到他那里去，我与他，他与我，一同坐席。” 15。什么是有荣耀的盼望呢？ 歌罗西书1：27 “上帝愿意叫他们知道，这奥秘在外邦人中有何等丰盛的荣耀，就是基督在你们心里成了有荣耀的盼望。” 圣经研究 第八课 圣所中的父子 1。我们在哪里可以学习更多关于上帝的事呢？ 圣经告诉我们说，上帝的道在圣所里。我们可以透过圣所来认识上帝。 诗篇 77:13 “神阿，你的作为是洁净的 [原文作: 你的道在圣所中]，有何神大如神呢？” 诗篇 63:2 “我在圣所中曾如此瞻仰你，为要见你的能力，和你的荣耀。” 关于上帝的事，圣所有什么要说的呢？圣所及其职务给我们启示了几位神性生物呢？ 2。圣所的职务包含了几个阶段呢？ 圣所的职务包含了三个阶段: 院子，圣所，和至圣所。我们会各别探讨这三个阶段，看看我们可以从中学到什么。 一，至圣所 a。我们可以从至圣所中学到什么关于神性生物的教训呢？ 上帝给了严格的指示，除祂以外，只有一个生灵获准进入至圣所。 1. 耶稣，我们的大祭司: 只有大祭司获准进入至圣所（希伯来书 9:6,7）。耶稣是我们天上的大祭司（希伯来书 4:14; 5:10; 6:20） 2. 父上帝坐在宝座上: 上帝的临格住在施恩宝座上--（出埃及记 25:21,22: 诗篇 80:1）。父上帝就是那坐在天上圣所中的宝座上的一位（启示录 4:2; 5:1-6） 3. 耶稣把我们的祷告带到父面前: 只有一位生物，即大祭司，能在赎罪日当天把香炉带入幔子内到上帝面前（利未记 16:11-13）。香炉代表众圣徒的祷告，掺杂了基督的公义（诗篇 141:2; 启示录 5:8; 8:3）基督接纳我们的祷告，再把它带到祂父亲面前，混杂着祂的功劳和公义。 b。至圣所给我们呈现了几位神性生物？祂们是谁呢？ 只要我们简单研究地上圣所中的至圣所，就会发现两位神性生物而已，即父与子，祂们是由地上的大祭司和坐在宝座上的上帝来代表的。 二，圣所 a。我们可以从地上圣所中学到什么关于神性生物的教训呢？ 1。耶稣是我们在天上的祭司/大祭司: 在圣所头一格供职的祭司或大祭司预表基督我们的大祭司。 2。上帝在圣所中的临格: 圣经也告诉我们说，在地上的圣所中，上帝曾在圣所和至圣所彰显祂的荣耀。 出埃及记 33:9-11 "摩西进会幕的时候，云柱降下来，立在会幕的门前，耶和华便与摩西说话。众百姓看见云柱立在会幕门前，就都起来各人在自己帐棚的门口下拜。耶和华与摩西面对面说话，好像人与朋友说话一般，摩西转到营里去，惟有他的帮手一个少年人嫩的儿子约书亚，不离开会幕。" （亦参阅出埃及记 29:42-44; 30:36; 40:34,35; 列王纪上 8:10,11; 历代志下 5:13,14; 7:1,2） 在出埃及记 33:9-11中，我们看到了圣所中有两位生物的例子---中保人摩西和上帝。当然我们知道摩西代表耶稣，即上帝与人类之间的唯一中保（提前 2:5）。所以，这个例子预表了在天上圣所中头一格的两位---就是我们的中保和大祭司耶稣基督，和父上帝两位。 3。陈设饼的桌子: 陈设饼的桌子上摆列了两行陈设饼，每行六个（利未记 24:5,6）。这两行代表父子俩，原因在于此: • 两个冠冕: 陈设饼的桌子上摆着两个冠冕或一个双冠冕（出埃及记 25:23-25译成”金牙边”）。为什么两个呢？ • 耶稣是饼/粮: 饼/粮代表耶稣（约翰福音 6:51）。但耶稣说: “我与父原为一” （约翰福音 10:30）。所以，饼也可以代表父。这就是为什么上帝指示祭司将陈设饼在桌子上摆列成两行（不是一行或三行），代表父子俩。而桌子上也设有两个金冠冕/金牙边（不是一个，也不是三个）。 • 耶稣同坐在父的宝座上: 启示录3:21告诉我们说，耶稣同坐在父的宝座上。所以，宝座上有两位神性生物。 • 陈设饼的桌子和上面所摆列的两叠饼恰当地代表了父和子在天上圣所的头一格内，就是耶稣履行祂职份的圣所内。 b。地上圣所给我们呈现了几位神性生物呢？ 他们是谁呢？ 地上圣所的研究证明只有两位神性生物，就是中保/大祭司耶稣，和父上帝。这再次印证了两位神性生物而已，不是三位。 c。圣灵又如何呢？祂在圣所中吗？ 在圣所中有些不具位格的和无生命的元素，代表圣灵，例如用来点燃灯台的油。但重点是，我们没有看见代表圣灵的第三位生物。圣灵的确有在，但没有形体，不像父子有形体那样。油是圣灵的一种象征，然而油也用在圣所中来产生光，而光则是耶稣的象征（约翰福音8:12; 9:5） 三，圣所的院子 a。我们可以从圣所的院子中学到什么关于神性生物的教训呢？ 院子中的职务涉及三位生物: 1。耶稣为祭牲: 祭牲不论是羊羔或牛犊（利未记 4:3）代表上帝的儿子耶稣（约翰福音 1:26,39） 2。我们是罪人: 那亲手杀祭牲的罪人（利未记 4:4）代表认罪并献上属灵祭物的罪人（彼得前书 2:5）。 3。耶稣是那受膏的祭司: 受膏的祭司将血带入圣所（利未记 4:5）。这也代表耶稣，我们的大祭司。（希伯来书 4:14; 5:10; 6:20） b。院子的职务给我们呈现了几位神性生物? 这些是院子职务所涉及的唯一生物。我们只看见一位神性生物。 c。其他的祭司代表什么? 当然不止一位祭司在院子里供职，在圣所也是如此。这些祭司可以代表这两个选项的其中一个: 1。基督的表号 2。所有圣徒（圣经称跟随基督的人为“有君尊的祭司”（彼得前书 2:9）。他们代表那些与神合作同工之人。 不论你相信哪一个是对的，其论点仍然成立，没有任何生物来代表圣灵。 d。圣灵又如何呢？它在院子里是否有代表？ 我们在院子中再次看见一些代表圣灵的东西，但这些东西都是不具位格和无生命的，不像代表耶稣的人物一般。例如: 1。燔祭坛上的火---在使徒行传2:3中，我们看见圣灵像火焰一般沛降下来。 2。洗濯盆的水---在新约圣经中，水曾被用来代表圣灵（参阅约翰福音 4:14; 7:38,39; 启示录 22:1） 但论点仍然成立，我们看不见任何地方有代表圣灵为一个生物的，就如同父与子一样。 e。大祭司在院子里有哪一个角色是与耶稣在地上的工作有关的呢？ 有一点很重要，我们必须注意的，大祭司的其中一个角色或任务是教导百姓（以西结书 44:23）。这当然是在圣幕的外面发生，因为除了祭司，没有人获准进去里边。换句话说，祭司不光要在圣所里上帝面前供职，他也要出去教导百姓。 有趣的是，祭司在出去教导百姓之前，必须先换衣服。他们必须穿上另一件衣服，而留下在上帝面前供职的圣衣。 以西结书 44:19 "他们出到外院的民那里，当脱下供职的衣服，放在圣屋内，穿上别的衣服，免得因圣衣使民成圣。" 就在这里，我相信这表号给了我们一个很有趣和富有启发的领悟。我们的大祭司基督的任务之一，就是在圣所外教导百姓。不光如此，但按着这个表号，祂必须换上别的衣服，或说祂必须以”另一种形式” 来显现自己，不同于祂在上帝面前时的形式。 而这恰好就是基督现今所作的事。耶稣以祂肉身形式在天上圣所中供职的同时，祂也依然藉着祂的灵在地上服侍教会（加拉太书 4:6）。耶稣已经应许要常与我们同在，永不离开或抛弃我们（马太福音 28:20; 希伯来书 13:5）。圣经告诉我们说，耶稣与祂门徒在一起，”和他们同工”（马可福音 16:20）。 由此可见，地上的圣所只给我们呈现了两位神性生物而已: 父与子。圣所中没有空间留给第三位生物。再者，圣所的职务教导我们说，耶稣若要应验表号，祂就必须行祭司所行的，即出去教导百姓。祂藉着他自己的灵，也就是圣灵，做到了这一点。使徒们也都明白这一点，所以保罗宣告说耶稣是圣灵（哥林多后书 3:17; 哥林多前书 8:6; 亦参考第七课以获得更多相关资讯）。 上一篇 返回研究目录 下一篇 到最頂

返回研究目录 上一篇 下载中文 下一篇 守安息日为圣 今天我们要简单地探讨安息日这个课题当中的一些要点。相信这教导对许多人来说是了如指掌的，也是多年以来最备受关注的课题，特别是安息日会复临信徒。 大多数人是因为安息日而认识了基督复临安息日会这个教派。事实上，上帝在过去兴起基督复临安息日会的主要目的之一，就是要恢复安息日的遵守。上帝已指定我们必须在这一天敬拜祂，这也是十条诫命当中的第四条。 在怀爱伦先知的著作里有一个预言清楚说到：“时候将到，安息日将会被世人轻视”。首先，让我们回到上帝的诫命，是记载在出埃及记，并详细地读完第四条诫命，然后再看看可以从中汲取什么教训。 出埃及记 20:8-11 “当记念安息日，守为圣日。六日要劳碌作你一切的工，但第七日是向耶和华你上帝当守的安息日。这一日你和你的儿女、仆婢、牲畜，并你城里寄居的客旅，无论何工都不可作，因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日。 这里说当记念安息日，并要做什么呢？守为圣日。这是第四条诫命中的核心点。我们不仅要纪念安息日，还要守这日为圣。那我们知道安息日的设立是为了纪念创世大工，纪念上帝在六日之内创造天地万物并在第七日安息了。 因此，安息日的设立是为了让我们纪念创造跟我们的创造主。但是它并没有停在那里，上帝不仅单单要我们纪念祂。这段经文接着说： 守为圣日。六日要劳碌作你一切的工，但第七日是向耶和华你上帝当守的安息日。这一日你和你的儿女、仆婢、牲畜，并你城里寄居的客旅，无论何工都不可作，因为六日之内，耶和华造天、地、海和其中的万物，第七日便安息，所以耶和华赐福与安息日，定为圣日。 我想花一点时间来探讨这个圣洁,或神圣的概念。因为这是第四条诫命的中心点。我们不光要纪念安息日，还要守它为圣日。现在就让我们翻开圣经的最后一本书，启示录 15:3-4。 启示录 15:3-4 唱上帝仆人摩西的歌和羔羊的歌，说：“主上帝，全能者啊，你的作为大哉，奇哉！万世之王啊（“世”或作“国”），你的道途义哉，诚哉！主啊，谁敢不敬畏你，不将荣耀归与你的名呢？因为独有你是圣的，万民都要来在你面前敬拜，因你公义的作为已经显出来了。” 在这里，我们读到唯独上帝是圣洁的。问题是，诫命要我们守安息日为圣。但是这里却说独有上帝才是圣的。换句话说，上帝是唯一圣洁的一位，那祂如何命令我们守这日为圣或使我们成圣呢？ 我们必须明白的是，上帝有一位独生子，从祂怀里出来的亲生儿子，希伯来书称耶稣为上帝本体的真像。那作为上帝真实的儿子并祂本体的真像，耶稣与父一样，同是圣洁的。不然的话，祂就不是真神的真像了。 这就是圣洁的泉源结束的地方，就是唯独上帝，那万有的本源，和祂儿子耶稣在本质上是圣洁的。因此，除了他们俩以外没有人是圣洁的。除非我们与圣洁的源头结合，或领受祂们的圣洁。 让我们来探讨圣经中几个有关圣洁的情景，几个与上帝和祂的圣洁有关联的例子。我们从启示录 4：8-11 开始。 启示录 4:8-11 四活物各有六个翅膀，遍体内外都满了眼睛。他们昼夜不住地说：“圣哉，圣哉，圣哉，主上帝是昔在、今在、以后永在的全能者！”每逢四活物将荣耀、尊贵、感谢归给那坐在宝座上、活到永永远远者的时候，那二十四位长老就俯伏在坐宝座的面前敬拜那活到永永远远的，又把他们的冠冕放在宝座前，说：“我们的主，我们的上帝，你是配得荣耀、尊贵、权柄的，因为你创造了万物，并且万物是因你的旨意被创造而有的。” 我们能够想象这幕场景吗？围绕着上帝宝座的所有生物都清楚理解圣洁是什么。我们都必须查考圣经以学习有关圣洁的课题，因为遵守第四条诫命是极为重要的。 在安息日休息不工作是不足够的，加上我们不但要纪念这一日，还要做到守安息日为圣。由此，今天我们每一个人都必须知道如何守安息日为圣。 我们必须明白的是，我个人对圣的定义和你对圣的定义也许会不一样，每个人或许有自己的看法和理解，所以我们必须从圣经中找出它最正确的定义。 我们先来看圣经里的一个故事，它特别为我们启示，一个人若没有跟从与圣洁攸关的指示，其所带来的后果会是怎样的，而且这后果必是非常严重的。我们来看 撒母耳记下 6:6-11 到了拿艮的禾场，因为牛失前蹄（或作“惊跳”），乌撒就伸手扶住上帝的约柜。上帝耶和华向乌撒发怒，因这错误击杀他，他就死在上帝的约柜旁。大卫因耶和华击杀（原文作“闯杀”）乌撒，心里愁烦，就称那地方为毗列斯乌撒，直到今日。那日，大卫惧怕耶和华，说：“耶和华的约柜怎可运到我这里来？”于是大卫不肯将耶和华的约柜运进大卫的城，却运到迦特人俄别以东的家中。耶和华的约柜在迦特人俄别以东家中三个月，耶和华赐福给俄别以东和他的全家。 当我们读到这个故事时，我们可能会想，等等，这是怎么回事呢，为什么会这样。这个人单纯地只想做一件好事。眼看牛失蹄了，这位男人就因为害怕约柜会倒在地上，而伸出援手去扶住它。 他是怀着善意的，他的出发点单单是想避免约柜倒在地上。到底他何错之有呢？如果我们只读完这段经文，我们可能心想我们所侍奉的上帝或许不太公平，甚至有些残忍。 为什么上帝要击杀这位好心人呢？让我们翻开民数记以找出答案。民数记 4:15 民数记 4:15 将要起营的时候，亚伦和他儿子把圣所和圣所的一切器具遮盖完了，哥辖的子孙就要来抬，只是不可摸圣物，免得他们死亡。会幕里这些物件是哥辖子孙所当抬的。 “将要起营的时候，亚伦和他儿子把圣所和圣所的一切器具遮盖完了，哥辖的子孙就要来抬”， 让我们在这里停顿一下。我们知道以色列人在旷野搭建了一个圣幕。我们也晓得这些以色列人不会长久呆在一处，他们在旷野中不断迁移。所以上帝在如何设立圣所并谁能在圣所里供职这些方面上给了他们清楚的指示，而且祂这样做是有原因的。让我们继续读完这节经文。 “只是不可摸圣物，免得他们死亡。会幕里这些物件是哥辖子孙所当抬的。” 上帝无比清楚地给了他们明确的指示，让他们知道要如何处理圣物。另外，我们从这里学到的教训就是，圣洁是比我们想象中还要大的，且更为要紧的。 话说回来，大卫在这件事情发生后心里非常矛盾和困惑。他无法理解上帝为什么要这么做。怀爱伦先知在先祖与先知这本书里 有稍微谈到大卫当时的反应。让我们来读一读，看看事情为什么会如此发生。 大卫与他的百姓会合，他们安排了这项神圣的任务，是以欢欣乐意的心情来从事的； 但由于他们没有遵照耶和华的指示而行，因此祂就不能悦纳他们的服务。非利士人不知道上帝的律例，所以当他们把约柜送回以色列之地时，虽然把它放在牛车上运走，但耶和华却认可他们如此行。可是以色列人的手中有上帝的圣旨，有关于搬运约柜之事的明确指示，所以当他们忽略了这些指示，就是侮辱了上帝。乌撒则犯了更大的擅专之罪。他曾违犯了上帝的律法，故对约柜的神圣性感觉麻木了，他身上还有未曾承认的罪，竟敢冒犯上帝的禁令，而擅自触摸那代表上帝临格的象征。上帝不能接受一部分的顺从，不容许人在遵守他诫命的事上疏忽大意。他要借着那降在乌撒身上的刑罚使全以色列人得到深刻的印象，知道严格注意上帝命令的重要性。这样，一个人的死亡可以令百姓悔改，免得上帝的刑罚降在千万人身上。（怀爱伦著，《先祖与先知》原文第705页，第3段） “大卫与他的百姓会合，他们安排了这项神圣的任务，是以欢欣乐意的心情来从事的； 但由于他们没有遵照耶和华的指示而行，因此祂就不能悦纳他们的服务。非利士人不知道上帝的律例，所以当他们把约柜送回以色列之地时，虽然把它放在牛车上运走，但耶和华却认可他们如此行。” 上帝对他们的无知睁一只眼闭一只眼。上帝根据每个人所得到的亮光来审判各人。 “可是以色列人的手中有上帝的圣旨，有关于搬运约柜之事的明确指示，所以当他们忽略了这些指示，就是侮辱了上帝。乌撒则犯了更大的擅专之罪。他曾违犯了上帝的律法，故对约柜的神圣性感觉麻木了，他身上还有未曾承认的罪，竟敢冒犯上帝的禁令，而擅自触摸那代表上帝临格的象征。上帝不能接受一部分的顺从，不容许人在遵守他诫命的事上疏忽大意。” 朋友们，是什么造成死亡呢？什么事必定会导致死亡呢？就是罪，因为经上记着说，罪的工价乃是死。 “他要借着那降在乌撒身上的刑罚使全以色列人得到深刻的印象，知道严格注意上帝命令的重要性。这样，一个人的死亡可以令百姓悔改，免得上帝的刑罚降在千万人身上。” 所以即使在这一个大卫认为不公平的举动之中，我们也看见了上帝大爱的彰显，因为这件事救了千万人免受刑罚。不过上帝并没有任意选了乌撒来罚他或牺牲他的，而是乌撒本身有罪，因此承受了罪的代价。接下来，在怀爱伦著作中的下一面，她提到了大卫，我们来看。 上帝的谴责在大卫身上已经生效。他因此空前地体会到上帝律法的神圣，以及严格顺从的必要。上帝施恩给俄别以东全家，使大卫再希望约柜会使他和他的百姓蒙福。（怀爱伦著，《先祖与先知》原文第706页，第2段） 当然这里的律法是概括性的，这包括祂所有的律法和话语。但是当我们回到第四条诫命时，显而易见的就是这与我们所谈到的都有相同的道理。这是关乎一个神圣的课题，是一个宇宙的上帝要求或指示我们守之为圣的日子。 圣经里有一个很好的故事，虽然它与安息日没有直接的关系，但是它对我们今天所要学习和理解的道理很有帮助。这故事记载在路加福音 10:38-42，在我们读的当儿，我要你们好好思考以下这个问题，安息日其实是为了什么而被设立的呢？是什么让这一日成为圣洁的呢，而我们在那日又如何成为圣洁呢？ 路加福音 10:38-42 他们走路的时候，耶稣进了一个村庄。有一个女人名叫马大，接他到自己家里。她有一个妹子名叫马利亚，在耶稣脚前坐着听他的道。马大伺候的事多，心里忙乱，就进前来说：“主啊，我的妹子留下我一个人伺候，你不在意吗？请吩咐她来帮助我。”耶稣回答说：“马大，马大！你为许多的事思虑烦扰，但是不可少的只有一件，马利亚已经选择那上好的福分，是不能夺去的。” 圣经在这儿为我们呈现了两种人。 马利亚清楚明白耶稣的身份并耶稣对她的重要性。只要有机会与耶稣同在，她就愿意把所有的一切都放下，不让其他事物来占据她的思想。她想要做的唯一事情就是花时间与耶稣共处并与祂交谈，向祂学习并享受祂的同在。 反之，我们看到她的姐姐马大依然在劳碌奔波，忙东忙西，继续忙着做她一贯所做的事情。她忙着打扫，忙着预备食物等等，希望能为她的主预备一切，使他得到最好的待遇。 尽管如此，主以为我们预备了一个特别的日子，使我们能得到所谓的充电，一个我们都应该把焦点完全放在祂身上的日子。为什么呢？因为祂赐给了我们六天的时间来忙碌，来完成自己的私事。 这就是我们每一天的生活，我们必须做工，读书，做饭，打扫家居，照顾家人等等。但是到了第七日，耶稣以一种特别的方式来到我们的生命中。我们都晓得上帝给安息日赐下了特别的祝福。而玛利亚也清楚明白了与主同在并与主联系意味着什么。我们来看历代愿望一书中的一段引言。 马大不应该缺少“一件事”，就是安详虔诚的精神，一种对关乎将来不朽之生命的知识，和灵程长进所必需的恩典更为深邃的思虑。她应该少为暂时的事操心，而多为永恒的事焦急。耶稣教导他的儿女们，务必抓紧每一个机会来获得真知识，使他们能有得救的智慧。基督的圣工固然需要审慎积极的工人；广大的工作园地，正需要像马大这样热心从事宗教活动的人；但是，他们务要先同马利亚一起坐在耶稣脚前；务要藉基督的恩典使他们的殷勤、敏捷和魄力成圣；然后他们的人生才能成为一股不可征服的向善的力量。（怀爱伦著，《历代愿望》原文第525页，第2段） 弟兄姐妹们，若要遵守一个日子为圣，我们就必须与圣洁的来源合而为一。 我们都像马利亚一样，需要坐在耶稣的脚前向他学习，选择那永远不能被夺去的上好福分。我们像马大一样也需要常常竭力多作主工。那较高超的基督徒成就，惟在乎多用双膝跪下作诚恳的祈祷。……若有一丝自私的根保留在心灵之内，当不防备之时或要发芽生长，因而有多人沾染污秽。（怀爱伦著，《使我们认识祂》原文第351页，第4段） 在以赛亚书第58章最后两节，上帝在安息日的课题上给了我们一些明确的指示和教导，并让我们晓得上帝在这一天对我们的要求是什么。 以赛亚书 58:13-14 “你若在安息日掉转（或作“谨慎”）你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重的，而且尊敬这日，不办自己的私事，不随自己的私意，不说自己的私话，你就以耶和华为乐。耶和华要使你乘驾地的高处，又以你祖雅各的产业养育你。”这是耶和华亲口说的。 “你若在安息日掉转你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重的，而且尊敬这日，不办自己的私事，不随自己的私意，不说自己的私话。” 那我们要是不说自己的私话，那我们应该说谁的话和听谁的话呢？ 自己的话吗？我们一周内的成就吗？我们生意上的成绩吗？不是的，是基督的话语才对。玛利亚就是知道基督的话语有多么的可贵。她明白这些话语是公义和圣洁的来源。让我们继续读下去。 “你就以耶和华为乐。耶和华要使你乘驾地的高处，又以你祖雅各的产业养育你。这是耶和华亲口说的。”上帝藉着安息日赐下特别的福气给那些愿意领受的人。 论到安息日，有一件我们必须注意的事，是不要论断别人，因为我们不能看透人心，也不理解别人的处境。也许他人还未得到亮光，未明白安息日的真理，或者缺乏知识，不晓得要如何守安息日。这就是为什么上帝根据个人所得的亮光来审判世人。 尽管如此，上帝给我们祂的话语，即圣经和预言之灵，是有其原因的。我们得到了这些亮光，就应该好好地去研究，明白真理并与他人分享。现在让我们翻开教会证言卷六，来看看上帝赐给怀爱伦先知的一些知识，使我们有一些概念，在安息日来临前该做什么准备，并在安息日当天有什么要特别注意的。 安息日开始 在星期五这一天，为安息日所作的一切准备都应当完成。所有的衣服都要预备妥当，一切的饭食也当作好。此外如擦鞋，沐浴等事，均应一一办妥。这是可能做到的，只要你肯定规把它做成，则自然不难办到。安息日这天并不是给人缝补衣裳，烹调食物，寻求欢乐，或从事其它俗务的。在日落之前当将一切世俗的工作放在一边，一切世俗的报章杂志，也当收藏起来。做父母的当向儿女说明其所以如此行的原因和目的，并让他们也在这准备遵照诫命守安息日的事上有份。（怀爱伦著，《教会证言卷六》原文第355页，第3段） 根据上帝的话语，要遵守一个日子为圣是有一些条件的。我们再来看一段引言，也是同一页的上一段。 许多人须受教知道如何整肃仪表，以参赴安息日崇拜聚会。他们来到上帝面前，不应还穿着平素的衣服。各人都当有一身特为安息日而制备的服装，作为到上帝殿中参赴聚会时穿着之用。我们固然不应效法世界的风尚，但也决不可不关心自己的仪表。我们虽应避免盛妆艳服，但仍须讲求清洁整齐，因为上帝的子民在外表和内心都当纯洁。（怀爱伦著，《教会证言卷六》原文第355页，第2段） 接下来，我们来翻开第360页的第1段。 当我们迫不得已而需要在安息日旅行之时，也当设法避免与那些会吸引我们去注意俗事的人同行。当保守我们的心意，专心思念上帝，与衪谈心。遇有机会，就当向人传讲真理。要时常准备，以便救济受难的人，帮助缺乏者，在这一类的事情上，上帝要我们将衪所给的智慧和知识，付诸实用。但我们却不应商谈业务，或作任何普通的、世俗的谈话。因为随时随在，上帝都要我们藉着尊敬安息日，证实我们对衪的忠诚。（怀爱伦著，《教会证言卷六》原文第360页，第1段） “当我们迫不得已而需要在安息日旅行之时，也当设法避免与那些会吸引我们去注意俗事的人同行。当保守我们的心意，专心思念上帝，与衪谈心。遇有机会，就当向人传讲真理。要时常准备，以便救济受难的人，帮助缺乏者，在这一类的事情上，上帝要我们将衪所给的智慧和知识，付诸实用。但我们却不应商谈业务，或作任何普通的、世俗的谈话。” 我们不应该做任何世俗的谈话。为什么呢？记得我们在以赛亚书上所读的吗？在上帝的安息日不可说自己的私话。 “因为随时随在，上帝都要我们藉着尊敬安息日，证实我们对衪的忠诚。” 这段话是特别写给上帝的传道人的，就是那些到各个地方去传福音的弟兄姐妹们，当然我们尽可能要避免在圣安息日旅行到别的地方去。 但是如果无可避免的话，那我们应该注意我们的心思意念和言行举止。因为上帝所看的，是我们的出发点和我们行为的动机。 很多时候，我们没有遵守安息日的行为只是一些症状，而我们没有守安息日为圣的原因，或问题的根源，是因为我们个人没有与基督建立美好的关系。 也许我们还不明白玛利亚所明白的道理。我们没有玛利亚所拥有的欲望，就是当基督在她身边的时候她所要得到的。因此，很多时候，我们不断地想把这些症状治好，但却不断失败，也许每一次都失败。 因为我们没有对症下药，或更准确地说，我们不知道这问题的根本所在。好，现在让我们再读一段引言。 “我们要命令所有人，如果可以避免的话，尽可能不要在安息日洗他们的碗碟。在上帝的圣日做任何不必要的工作会让上帝蒙羞。如果可以的话，碗碟应该留到安息日结束之后才洗，这样做不会显得不一致，反而更加妥当。” （怀爱伦著，《信函》第104号，1901年，原文第9段） 我们尽可能避免在安息日洗碗碟，除非逼不得已。我们是在家里进行家庭崇拜的，那比如说用餐时我们不够碗碟供大家使用的情况，那么先用完餐的弟兄姐妹可以先把碗碟洗干净，再把餐具传给其他人。因此，正如我刚才所说的，很多时候最重要的是我们的出发点。接下来我们看这一段： 关于上帝就祂的圣日对你的要求，你必须有更高的见解。凡在上帝已赐给你的那六天能做成的事，你都应在那六天完成。但是圣日的时间，你不应抢夺上帝一时一刻。（怀爱伦著，《教会证言—卷二》原文第701页，第3段） 安息日结束 当太阳西沉之时，要有祈祷之声和赞美的歌声表示神圣的时间的终止，邀请上帝在劳作周的种种忧虑中与我们同在。（怀爱伦著，《教会证言—卷六》原文359页，第1段） 朋友们，我们刚刚在旧约圣经中所看到的，就是上帝对于守安息日为圣这件事上所作的一些要求，而这些要求被详细地记载在这些证言中，是有它的目的的。除此之外，我们越发亲近上帝时，就会越发明白这些真理。 因为你与上帝越要好，你就会越不想在上帝的圣日中抢夺祂的一分一秒。因为我们会以耶和华为乐，我们会在这特别的日子与我们这位特别的神，并祂儿子享受在一起的美好时光。 难得我们可以在这一天完全撇下一切的工作，一切的劳苦重担，忧愁挂虑并世俗的任何事情而来到上帝的面前，全心全意地与父和子相交，享受从天而来的福份。 说到这里呢，我想分享一个对我们很重要但许多人却都忽略的道理，记载在雅各书2:8-10。 雅各书 2:8-10 经上记着说：“要爱人如己。”你们若全守这至尊的律法，才是好的；但你们若按外貌待人，便是犯罪，被律法定为犯法的。因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。 我们必须遵守全十条律法。那让我来问你，你能够守安息日为圣却不孝敬父母吗？根据这段经文，答案很明显是不能。我们不能在守安息日或任何一条诫命的当儿又同时干犯另一条诫命。我们若是拜其他神或拜偶像的话，试问能守得安息日为圣吗？当然不能。为什么呢？因为圣经说，凡遵守全律法的，只要在一条上跌倒，他就是犯了众条。 这就是为什么上帝末时的子民，也被称为余民或圣徒, 不仅是守安息日的，而且也是守上帝诫命和耶稣真道的，你可以在启示录14：12看到这一点。我们不可能只守一条，但在其他诫命上跌倒，却误以为自己遵守了诫命。 我们必须有基督住在我们里头，靠着祂的力量来遵守全十条诫命，并结出圣灵的果子。只有这样，我们才能有基督的品格并有能力去面对那要来临的兽印记的大艰难时期。 单单知道关于安息日是不足够的，只知道星期日和三位一体敬拜是兽的印记也是不足够的。因为当那时候来到时，我们很有可能会跌倒。唯有基督藉着祂的灵住在我们里面，为我们塑造祂的品格，我们才能遵守得住所有的诫命并忍耐到底，直等到基督复临。 朋友们，让我们继续寻求上帝的公义，并祈求祂藉着祂儿子赐给我们祂的义，也让我们能遵守祂的安息日为圣，作为一个能使我们分别为圣的印记并藉着这一日与父并祂儿子更亲近。愿我们每一位都能认识上帝，经历祂，并有坚定的信心来奔走天国的道路。愿上帝赐福每一位，阿门。 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download Next Christ and the Holy Spirit CHRIST AND THE HOLY SPIRIT (Full article) E. G. White General Conference Bulletin, vol. 1, December 27, 1895 Reading for Friday, December 27, 1895 CHRIST is the central thought of the gospel; for it is “the gospel of God ... concerning his Son Jesus Christ our Lord.” (Rom 1:1,3) An indwelling Christ is the power and life of the gospel. “I am not ashamed of the gospel of Christ, for it is the power of God unto salvation.” (Rom 1:16) “We preach Christ crucified: ... Christ the power of God.” (1 Cor 1:23,24) “And if Christ be in you, the body is dead because of sin, but the Spirit is life because of righteousness.” (Rom 8:10) And Christ said, “Abide in me and I in you; ... for without me ye can do nothing.” (John 15:4,5) And just as he was departing from his disciples in his bodily presence, he made this promise, “Lo, I am with you alway, even unto the end of the world.” (Matt 28:20) (GCB December 1895, p.631.1) It seems very important that we should understand God’s plan for us in this idea of an INDWELLING SAVIOR, that we may be able to cooperate more intelligently with God in his plan and work, and that we may be able to realize more fully the greatness of the blessing which is bestowed upon us in the gift of JESUS CHRIST. (GCB December 1895, p.631.2) “I will pray the Father, and he shall give you another Comforter, that he may abide with you forever.” (John 14:16) This was Christ’s word to his disciples just before he departed from the world. He was going away, but there would be another Comforter that would abide with them forever, “even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” (John 14:17) “Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” (John 14:22) In the preceding verse is recorded this promise: “I will love him, and will manifest myself to him.” (John 14:21) Not simply some power and life, NOT SOMETHING ELSE, but he would MANIFEST HIMSELF unto them. Then Judas made the inquiry, “How is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23) “These things I have spoken unto you, being yet present with you [or abiding with you]. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:25,26) (GCB December 1895, p. 631.3) The special thought to which attention is called in this reading is the idea that an INDWELLING CHRIST is the life and power of the gospel, and the life and power of our experience in the gospel. To many minds this is simply a theoretical idea, something that is talked about; but to have Jesus Christ abiding in us and dwelling in us as our life and power, as our wisdom, as our righteousness, as our all and in all, is an experience which many do not enter into; but the Scriptures teach distinctly that our hope is in this experience. The gospel is set forth as being CHRIST IN YOU, the hope of glory (see Col. 1:27). Paul’s experience in the gospel was this: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” (Gal. 2:20) There is no success in the Christian life outside of this experience; this is the secret of piety; this is the mystery of godliness, and this experience has been made possible for us by the life and work, the death and the resurrection of Jesus Christ in the flesh. Christ’s work for us was not completed when he was here. He lived his life in the flesh, was crucified, was raised from the dead, and ascended on high, in order that he may live that same life in us; in order that the example which he set before us in his own life might become an experience in our lives. But when he went away HE DID NOT LEAVE US, he did not give up his work for us. It was expedient that he should go away, “for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you,” (John 16:7) and the work which was wrought in Christ in the flesh during his earthly career, is the very work which he desires, by the power of the Holy Spirit, to work in us during our earthly career. Christ thus completely identified himself with our flesh when he was here, and thus connected himself with our humanity, that he might identify himself with each one of us, and might live in us and work in us to the glory of his name.” (GCB December 1895, p. 631.4) It may help us to understand this if we know something of Christ’s experience in the flesh, because he was our example, and what God wrought in him, he desires to work in us through Christ. He came, and submitted himself to God’s mind and will and working in the flesh, in order to set an example, and open the way to the possibility of the same thing in us. We do not live up to the privileges God has provided for us. We take too narrow a view of his plan concerning us. We have become so accustomed to the great power of sin, and to the conquest of sin over us, that we are not fully awake to the great power of Christ, and his conquest over sin. While we are made to realize the power of sin, we are to believe also in the power of Christ to give us the victory over sin. We should believe because of what God has done for us in Christ, and what he purposes to do for us in Christ; because the work of Christ was not simply to do something for us back there, but that he should be able to give himself to us here, and to live in us here, and to work in us here. (GCB December 1895, p.631.5) It is true that when Christ was here, he could have wrought works in his own power which we cannot do, but it is also true that he did not work his works in his own power, but became wholly an example unto us in allowing God’s power through the Spirit to rest upon him, and to work through him. (GCB December 1895, p.632.1) This is the testimony which Nicodemus bore to the work of Christ: “There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.” (John 3:1,2) Christ, referring to the works which he had wrought, presents it in this way: “Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father and the Father in me.” (John 14:10,11) Christ’s life was simply the life of the indwelling Father, not his own; the works that he wrought were not his own works, but the works of the Father that dwelt in him. “The Father that dwelleth in me, he doeth the works.” (John 14:10) (GCB December 1895, p.632.2) In Peter’s talk to Cornelius and his company, he told them “how God anointed Jesus of Nazareth with the Holy Ghost and with power; who went about doing good, and healing all that were oppressed with the devil; for God was with him.” (Acts 10:38) These are the works that he did; for God was with him. Nicodemus said, “We know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him;” (John 3:2) and Christ himself said, “The Father that dwelleth in me, he doeth the works.” (John 14:10) God was with him as his indwelling life and power. How this experience was accomplished is made plain by the scripture, “For he whom God has sent speaketh the words of God; for God giveth not the Spirit by measure unto him.” (John 3:34) The Spirit was not given by measure; it was the fulness of the indwelling Father. “For it pleased the Father that in him should all fulness dwell.” (Col 1:19) “For in him dwelleth all the fulness of the Godhead bodily." (Col 2:9) That is to say, God was in Christ, working in him, reconciling the world unto himself, and he dwelt in him in his fulness by giving the Spirit to him without measure. That was the FATHER dwelling in him, and the Father dwelling in him was the working power in him. Not that Christ had no power of himself, and could not have worked himself, but we must keep before our minds continually that Christ voluntarily took a position that his own character did not require him to take, in order to help us out of the position that we are in, where we cannot help ourselves. He consented to this experience of living wholly by the life of another, keeping his own self in abeyance, in order that another’s self might appear in him, to be an example for us, and further, in order that this experience might be possible for us. There is a wonderful mystery about the incarnation of Christ, that his experience in the flesh should be our experience in the flesh by his dwelling in us. And when he came to identify himself with flesh, and to dwell in flesh, it was not simply to dwell in flesh in Galilee, but everywhere where flesh would submit itself to his indwelling. This is why Christ identifies himself so closely with his followers, because it is HE HIMSELF in his followers. This is not to be regarded as a shadowy experience, beyond our daily life. This is to be our daily life, and we are to rise above the idea that the power to live is in ourselves, and that we have to depend upon our own might. To set forth the example of Christ without the power of Christ is of little avail. God has not left us simply with Christ’s life before us as an example, but Christ came in the flesh, came to live the life of righteousness, identifying himself with human flesh, in order that he might through all time identify himself completely with his followers, and that he might live in them, to be life and power and wisdom and righteousness to them. The life that Christ lived in Judea is the life which we are to lay hold of by faith in the promises of God. (GCB December 1895, p.632.3) Now the giving of the Holy Spirit is the giving of CHRIST, and the presence of the Holy Spirit is the presence of CHRIST in us, and the power of the Holy Spirit is the power of CHRIST in us, and the indwelling of the Holy Spirit is the indwelling of CHRIST in us, for the Holy Spirit is CHRIST'S ACTUAL REPRESENTATIVE. (GCB vol. 1, December 1895, p.632.4) Let us read of the promises of the giving of the Holy Spirit and their fulfillment, that we may see what it means to us. “And behold, I send the promise of my Father upon you: but tarry ye in Jerusalem until ye be endued with [or clothed with] power from on high.” (Luke 24:49) “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem and in Judea, and in Samaria, and unto the uttermost parts of the earth.” (Acts 1:7,8) They were to be endued with, or clothed with, power from on high, and the promise is, “Ye shall receive power, after that the Holy Ghost is come upon you.” (GCB December 1895, p.632.5) Now observe how this works out in experience, “But put ye on [or be clothed with] the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” (Rom 13:14) Be clothed with power from on high, and BE CLOTHED WITH JESUS CHRIST, who is the power of God. Paul in writing to the Ephesians, speaks of this power. “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places.” (Eph 1:19,20) What power was that? “For Christ hath also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1Pet 3:18) In Ephesians we read about the exceeding greatness of the power by which Christ was raised from the dead, and here we learn what that mighty power was. He was quickened by the Spirit. (GCB December 1895, p.633.1) So we read again in the Epistle to the Romans: “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal [death-doomed] bodies, by his Spirit that dwelleth in you.” (Rom 8:11) That is, Christ was made alive by the power of the Spirit; we are to be made alive by the power of the Spirit; and then that same Spirit by whose power Jesus Christ was raised from the dead, and by whose power we are made alive from the dead, dwells in us with the same life-giving power. That is God dwelling in us by his own representative, the Holy Spirit. That is, the INDWELLING SAVIOUR, and the measure of his mighty power, is shown by the power that raised him from the dead. (GCB December 1895, p.633.2) So Paul writes further in his Epistle to the Ephesians: “Now unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us.” (Eph 3:20) What was the power that worked in Christ? - God anointed him with the Holy Ghost, and the indwelling Father by his Holy Spirit was the power that wrought in him. What is the power that is to work in us? - It is the power of the same Spirit of Christ which works in us. But Christ is the power of God, and the indwelling Spirit is the representative of God dwelling in each one of us, not simply dwelling in flesh and being among us, but dwelling in flesh by being in us. If that power dwells in us, we have the victory over our enemies, for he that is for us is more than all they that can be against us. Let us grasp the thought that CHRIST does dwell in our hearts by the Holy Spirit; that the Holy Spirit, the other Comforter, is with us to abide with us. (GCB December 1895, p.633.3) Again we read: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.” (Phil 2:12,13) It was God who wrought in Christ by his Holy Spirit. By Christ’s work for us, he made it possible for that Spirit to be poured out on us, that God in Christ by the gift of the Holy Spirit should work in us by his own mighty power, exactly as he worked in Christ. Yet we are told that we are to work out our own salvation, because his mighty power is always with us with our consent. Not that we are to use the power. The power is to use us, but the power does not mold us contrary to our will. The power is God’s; the responsibility is ours. God continually exalts the man whom he has made in his own image, by never over-riding his will in this matter. (GCB December 1895, p.633.4) Read again in the Epistle to the Colossians: “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. Whereunto I also labor, according to his working, which worketh in me mightily.” (Col 1:27-29) That is CHRIST in you, the hope of glory. The Holy Spirit is given to us to continue the work which Christ began when he was on earth. The Holy Spirit is the actual representative of Christ on earth, and as the actual representative of Christ, it dwells in us, and is the power of God through Christ to work out God’s plan concerning us. (GCB December 1895, p.633.5) You will see how clear this is made by further Scripture: “I am come in my Father’s name, and ye receive me not;” (John 5:43) “I have manifested thy name to the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.” (John 17:6) “I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them.” (John 17:26) Christ came in his Father’s name to declare his name, and being one in whom was the name of God, was the complete representative of God in the world, and his work was to represent the character of God. “Behold I send an angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice ... for my name is in him.” (Ex 23:20,21) “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (John 14:26) (GCB December 1895, p.633.6) All that it meant to have Christ come in his Father’s name, to manifest his Father’s name as one in whom the Father’s name was, it means to have the Holy Ghost come in Christ’s name, to declare his name, to manifest his name, to represent him; and just as Christ was on the earth as the representative of the Father, so the Holy Spirit is in the earth to represent Christ. In representing Christ it is representing God, because it is God in Christ, and because it is Christ’s will to do his Father’s will continually. It is not a separate interest, but the Holy Spirit comes to represent Christ and to do continually his work, which was to represent his Father. So the work to be done now is the same as the work then, - to bring the character of God back to the earth, and to show the character of God in human flesh; and that work is to go on in us that the character of God may be represented to the world in us by HIS INDWELLING SPIRIT, just as it was represented in Christ Jesus. And Christ’s work of giving himself, the sacrifice of himself for us, is going forward now, and in giving us the Holy Spirit continually, he is giving HIMSELF, because he says, “I will love him and will manifest myself to him.” (John 14:21) “Yet a little while, and the world seeth me no more, but ye see me; because I live ye shall live also. In that day ye shall know that I am in the Father, and ye in me, and I in you.” (John 14:19,20) That complete union by which WE, and CHRIST, and the FATHER are brought into union of life is accomplished by the SPIRIT. The Spirit which is to be sent is the Spirit of truth, and it is the Spirit of life in Jesus Christ, and it is the Spirit of God. That is what binds God the Father and Christ his son and their followers together in one. It is more than can be done by that sort of persuasion which brings one mind into harmony with another; it is not merely agreement in sentiment, but union of life. And that union of life is by the power of the Holy Spirit. This was Christ’s prayer: “Neither pray I for these alone, but for them also, which shall believe on me through their word. That they may all be one, as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.” (John 17:20,21) And that is made possible by the interflow of life between them. So Christ was in the Father, and the Father in him by this interflow of life, and his desire is, “as thou, Father, art in me, and I in thee, that they also may be in us.” (GCB December 1895, p.634.1) The testimony to the divinity of the character of Christ, to the work of Jesus Christ on earth, is in the lives of his followers. The convincing power of the Christian life is what is done for the followers of Jesus Christ, is what Christ does in his followers. That is what makes real to the world the claims of Christianity. Christ is the one who mediates between God and us. By his taking our human flesh and standing between humanity and divinity as a union of humanity and divinity, he becomes the way, the channel through which God dwells in us by his Holy Spirit. God dwells in Christ by his Holy Spirit, and Christ by taking humanity, connected humanity with divinity in himself, so that when we become connected with Christ, we become connected with a humanity in which dwells divinity. With this connection between us and Christ, that divine power can dwell in us. Christ came in the flesh in order that there might be divine power for us. When man sinned, he cut himself off from this power, but Christ’s work was to make it possible that that divine power might come again to him. (GCB December 1895, p.634.2) Do not be afraid of believing that Christ means exactly what he says, and that everything set forth in the Scriptures is for each one of us personally. It does not avail for us to see that Christ intended it for us, but it is necessary for us to grasp it as ours by living faith. When we see that it is God’s plan, we are to believe that it is so, rejoice and be glad, and give thanks that it is so, and grasp that very power and life by faith in the promises of God; and we are to submit ourselves to the power and work of God. This experience will take out of our lives all cheapness and commonness, all lightness and trifling. It will bring a new dignity into our lives, when we really believe that JESUS CHRIST ACTUALLY LIVES IN US and that it is his power that works in us to work out the character of God. That life means something. If we constantly look to him, then we may believe that it is God that is working in us, and so our lives may be to his glory in representing the character of Christ, and representing the character of God in Christ in the daily experience of our lives. The words which we speak will not be our own words, the works which we work will not be our own works. Jesus Christ will work in us, glorifying his own name continually. That is the work of the Holy Spirit as shown in the life of Jesus Christ. (GCB December 1895, p.634.3) “What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?” (1 Cor 6:19) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) When the Spirit of God dwells in us, we are the temple of God, because it is God dwelling in us by his Spirit. “And ye are not your own.” (1 Cor 6:19) Our bodies are not our own with which to express our own character, but our bodies are for the Holy Spirit to use with which to work out and express God’s character. “Ye are not your own.” The body is not ours to use; it is God’s to use by the Holy Spirit. (GCB December 1895, p.635.1) “And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people.” (2 Cor 6:16) God wants to dwell in us. Shall we refuse him admittance, and set up idols in his place? “Thou shalt have no other gods before me.” (Ex 20:3) “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (1 Cor 3:16) This is the same thing which is set forth by the prophet Isaiah: “For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive [to give new life to] the spirit of the humble, and to revive [to give new life to] the heart of the contrite ones.” (Isa 57:15) It is God’s eternal purpose in Jesus Christ that this should be so. (GCB December 1895, p.635.2) But let us read the scripture further: “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin, but the spirit is life because of righteousness.” (Rom 8:9,10) By reading that verse carefully, it becomes evident that THE SPIRIT OF GOD, THE SPIRIT OF CHRIST, AND CHRIST ARE MADE IDENTICAL. When the Spirit of God dwells in us, that is the Spirit of Christ, it is CHRIST HIMSELF in us. “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal [death-doomed] bodies by his Spirit that dwelleth in you.” (Rom 8:11) As that Spirit gave life to Christ who was dead, so that Spirit coming upon us, will quicken us and give us new life, and raise us up to sit in heavenly places in Christ Jesus. “Therefore brethren [observe the conclusion], we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die, but if ye through the Spirit do mortify the deeds of the body, ye shall live.” (Rom 8:12,13) That is to say, THE HOLY SPIRIT, CHRIST DWELLING IN US, is to be the power that overcomes these evil traits, these evil habits in us, and puts to death these deeds of the body. (GCB December 1895, p.635.3) The same thought is brought out in another scripture: “And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.” (Gal 5:24,25) God has given us his Spirit, and the power of Christ is to work in us. If we live after the flesh we shall surely die, but if we live after the Spirit, we shall put to death the deeds of the flesh; we shall live, but it is Christ living in us. (GCB December 1895, p.635.4) We are now in the time of the latter rain, and we are told to pray for the Spirit of God, for the power of the Spirit. This means the FULNESS of the INDWELLING CHRIST. The image of God, as shown in Jesus Christ, is to be perfected in those that are prepared for translation just before the second coming of Christ to receive his own, who bear fully his image. There must be at that time the fulness of the indwelling Christ, and Christ must be all and in all. He must be all there is in every one. There must be none of self. It means the complete death of self, and the fulness of the indwelling Saviour. (GCB December 1895, p.635.5) We read this in another way: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” (Isa 60:1) “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up.” (Matt 4:16) “Arise, shine; for thy light is come.” Who is our light? - Christ is our light. The glory of the Lord is risen upon us in the giving of his Spirit. That makes us a light that we may shine. We cannot rise and give light unless we have light. Christ is our light, and wherever he is, the people who sit in darkness will see great light. (GCB December 1895, p.635.6) As the Spirit of Christ comes upon us in this time of the latter rain, the people will see great light, because we will have the light of the Spirit of Christ. The experience we need is the power of the INDWELLING CHRIST. The Lord is not seeking for those who are merely wealthy, talented, or educated. God is seeking for those who are willing to be instruments in his hands, to show forth the power and glory of his name. He can take each company of believers and make them a power, if they will every one submit wholly to him. God will give us a power in our assemblies; he will make even the synagogue of Satan acknowledge that God is with us. When we are willing to take the humble position that it is all of Christ and none of self, when we are fully submitted to Christ that he may work in us, then he will manifest his power, and that is what he desires to do. Shall we, who believe in the power of God, allow the enemy to triumph over us? The enemy is working to hinder God’s work, to counteract what God has accomplished. Shall we allow him to triumph over us? (GCB December 1895, p.635.7) Jesus Christ is not dead. He is a living Saviour, and he desires to be an INDWELLING SAVIOUR in every one of us, to show forth the praises and the glory of his name. God wants us to advance in the truth, that every one may see that there is something to this message besides simply a difference in theory; that it is the power of God that is working in truth; that this people are not simply a people who have a different theory, but that they are the people of God. That is what will win souls to the truth. Many people can see that the seventh day is the Sabbath, but there must be the power of God to win them to the truth. What we need is that same power, or we shall give up the truth. There is nothing but the power of God always working out the truth in us which is able to keep us. Having merely stepped out to obey the truth does not keep us in the love of God. Past experience will never answer for the present. We must continue day by day to have the experience of the power of God with us. That is the only thing which will keep us, but the power of Christ can do this, and that is the blessedness of the gospel. Let JESUS come into our hearts, by the INDWELLING of the HOLY SPIRIT, taking complete control, bringing every thought into captivity, and then we shall glorify him continually. (GCB December 1895, p.636.1) W. W. PRESCOTT. Previous All trinity studies Next Back to top