All trinity studies Previous Download Next Joseph Bates on the Trinity Joseph Bates on the Trinity “My parents were members of long standing in the Congregational church, with all of their converted children thus far, and anxiously hoped that we would also unite with them. But they embraced some points in their faith which I could not understand. I will name two only: their mode of baptism, and doctrine of the trinity. My father, who had been a deacon of long standing with them, labored to convince me that they were right in points of doctrine... Respecting the trinity, I concluded that it was an impossibility for me to believe that the Lord Jesus Christ, the Son of the Father, was also the Almighty God, the Father, one and the same being. I said to my father, “If you can convince me that we are one in this sense, that you are my father, and I your son; and also that I am your father, and you my son, then I can believe in the trinity.” — (Joseph Bates, The Autobiography Of Elder Joseph Bates, 1868, p. 204) “One thing more: Much derision is made about those of our company that have joined the Shakers. I say it is a shame to them first, to have preached so clearly and distinctly the speedy coming of our Lord Jesus Christ personally to gather his saints—and then to go and join the Shakers in their faith, that he (Jesus) came spiritually in their Mother, Ann Lee, more than seventy years ago. This, without doubt in my mind, is owing to their previous teaching and belief in a doctrine called the trinity. How can you find fault with their faith while you are teaching the very essence of that never—no never to be understood, doctrine? For their comfort and faith, and of course your own, you say “Christ is God, and God is love.” As you have given no explanation, we take it to come from you as a literal exposition of the word;... We believe that Peter and his master settled this question beyond controversy, Matt. 16:13-19; and I cannot see why Daniel and John has not fully confirmed that Christ is the Son, and, not God the Father. How could Daniel explain his vision of the 7th chapter, if “Christ was God.” Here he sees one “like the Son (and it cannot be proved that it was any other person) of man, and there was given him Dominion, and Glory, and a kingdom;” by the ancient of days. Then John describes one seated on a throne with a book in his right hand, and he distinctly saw Jesus come up to the throne and take the book out of the hand of him that sat thereon. Now if it is possible to make these two entirely different transactions appear in one person, then I could believe that God died and was buried instead of Jesus, and that Paul was mistaken when he said, “Now the God of peace that brought again from the dead out Lord Jesus that great shepherd of the sheep” &c., and that Jesus also did not mean what he said when he asserted that he came from God, and was going to God, &c.&c,; and much more, if necessary, to prove the utter absurdity of such a faith.” — (A letter written by Joseph Bates to William Miller, 1848, Past And Present Experience, p. 187) Previous All trinity studies Next Back to top

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

返回研究目录 上一篇 下载中文 Read in English 下一篇 使徒约翰是不是三位一体信徒 使徒约翰是不是三位一体信徒？ 三位一体神论是今天基督教界最核心的基本信仰之一。它声称有三位同等，同永恒的神性生物，它们各自都是三位一体神的一部分，并组成一位上帝。 三位一体论说，耶稣和父一样大，也没有一个开始。因此，圣经里“父亲”和“儿子”的术语被认为纯粹是比喻。对三位一体论者而言，耶稣不是上帝真实的儿子。 “其中一位神性生物接受并承担了父的角色，另一位则承担了儿子的角色。” （三位一体论者，安息日会牧师哥登剑森著，《复临信徒评论》，1996年10月31日刊，第12页） “神圣父子的关系应该是从隐喻的意义而非字面的意义来解读的。” （三位一体论者，安息日会牧师麦斯哈敦著，《了解三位一体》，原文第97页） “父子的一般形象不能以字面的理解来应用在三位一体中的神性父子关系上。子不是父的自然亲生儿子。自然的孩子是有开始的，但三位一体中的子是永恒的。‘子’这个术语当应用在三位一体上时，是一个隐喻性的术语。它表达了三位一体中有不同位格的概念，以及在永恒相爱的关系之语境中本性之间同等的概念。” （罗德里格斯著，“圣经说耶稣是上帝的儿子，这是什么意思？” 《复临信徒世界》2015年11月刊） 有一位作者亲自认识耶稣。他的名字叫约翰。这是他的见证。 约翰二书1:3 恩惠、怜悯、平安从父上帝和他儿子耶稣基督，在真理和爱心上必常与我们同在！ 约翰福音 1:14 道成了肉身，住在我们中间，充充满满地有恩典，有真理。我们也见过他的荣光，正是父独生子的荣光。 约翰一书 1:1 论到从起初原有的生命之道，就是我们所听见，所看见的，亲眼看过，亲手摸过的。 约翰一书 1:2 这生命已经显现出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传给你们。 约翰一书1:3 我们将所看见、所听见的传给你们，使你们与我们相交。我们乃是与父并他儿子耶稣基督相交的。 约翰一书2:21 我写信给你们，不是因你们不知道真理，正是因你们知道，并且知道没有虚谎是从真理出来的。 约翰一书 2:22 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。 约翰一书 2:23 凡不认子的，就没有父；认子的，连父也有了。 约翰一书2:24 论到你们，务要将那从起初所听见的常存在心里；若将从起初所听见的存在心里，你们就必住在子里面，也必住在父里面。 约翰一书 3:23 上帝的命令就是叫我们信他儿子耶稣基督的名，且照他所赐给我们的命令彼此相爱。 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。 约翰一书4:10 不是我们爱上帝，乃是上帝爱我们，差他的儿子，为我们的罪作了挽回祭，这就是爱了。 约翰一书4:14 父差子作世人的救主，这是我们所看见且作见证的。 约翰一书4:15 凡认耶稣为上帝儿子的，上帝就住在他里面， 约翰一书5:4 因为凡从上帝生的，就胜过世界；使我们胜了世界的，就是我们的信心。 约翰一书5:5 胜过世界的是谁呢？不是那信耶稣是上帝儿子的吗？ 约翰一书5:9 我们既领受人的见证，上帝的见证更大了，因上帝的见证是为他儿子作的。 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。 约翰福音3:17 因为上帝差他的儿子降世，不是要定世人的罪，乃是要叫世人因他得救。 约翰福音3:18 信他的人，不被定罪；不信的人，罪已经定了，因为他不信上帝独生子的名。 约翰一书 5:10 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。 约翰一书 5:11 这见证就是上帝赐给我们永生，这永生也是在他儿子里面。 约翰一书5:12 人有了上帝的儿子就有生命，没有上帝的儿子就没有生命。 约翰一书 5:13 我将这些话写给你们信奉上帝儿子之名的人，要叫你们知道自己有永生。 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。 为这些事作见证，并且记载这些事的，就是这门徒，我们也知道他的见证是真的。约翰福音21：24 上帝的儿子不是一个比喻或隐喻。 使徒约翰不是三位一体信徒。 你是否也愿意承认耶稣为上帝真实的独生子？ 欲了解更多关于父和子之间真实关系的真理，请浏览本事工以下网站，独一真神中文事工： onetruegodchimin.com 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 Read in English 下一篇 刻在石版上- 十条诫命 随着罪案和暴力事件在各国各城，甚至家庭中逐渐升级，为了确保人民生命财产的安全起见，每个人岂不应该遵守国家的法律吗？正所谓国有国法，家有家规。其实啊，上帝早在几千年前就已经把自己的律法写在石版上。而圣经说这律法是我们今时今日依然必须遵守的。 违背上帝律法的任何部分都必然招致负面的后果。更重要的是，遵守上帝律法的全部能给我们带来和平与安全。再说，我们作为基督徒，上帝把祂的律法赐给我们作为生活的指南，让我们能辨别是非对错。更何况顺从上帝的命令是爱祂的表现，也是对祂爱的回应。既然如此，我们今天就要来研究这个课题，详细地探讨一系列的问题，并认真思考上帝的十条诫命在我们生活中的定位。 1. 十条诫命真的是上帝亲自写的吗？ “耶和华在西奈山和摩西说完了话，就把两块见证的版交给他，是上帝用指头写的石版。这版是上帝的工作，字是上帝写的，刻在版上。” （出埃及记 31：18，32：16） 答：对！天上的上帝用自己的指头把十条诫命写在两块石板上。 2. 上帝对罪的定义是什么？ “凡犯罪的，就是违背律法；违背律法就是罪。” （约翰一书 3：4） 答：罪就是违背律法。耶和华的律法是全备的（诗篇 19：7），它的原则概括了人类所能犯的一切罪。诫命也涵盖了“人一切当尽的本分”（传道书 12：13）。没有任何一点是被遗漏的。 3. 上帝为什么要把十条诫命赐给我们？ “但遵守律法的，便为有福。” （箴言 29：18） 我儿，不要忘记我的法则；你心要谨守我的诫命；因为它们必将长久的日子，生命的年数与平安，加给你。（箴言 3：1，2） 答： （一）作为幸福，丰盛生活的指南。 上帝创造我们，让我们能体验喜乐、平安、长寿、满足、成就和我们内心所渴望的所有其他伟大的祝福。上帝的律法是我们生命地图的导航，引领我们走在正确的道路上，使我们找着真实又至高至上的幸福快乐。 “因为律法本是叫人知罪。” 罗马书 3：20。 “律法是罪吗？断乎不是！只是非因律法，我就不知何为罪。非律法说不可贪恋，我就不知何为情欲。” 罗马书 7：7 （二）向我们展示对与错之间的区别。上帝的律法就像一面镜子（雅各书1：23-25）。它指出了我们生活中不对的行为，就像镜子显出了我们脸上的污垢一样。唯一有可能让我们知道自己在犯罪的方法就是通过在上帝律法的镜子里仔细地检查自己的生活。活在混乱邪恶世界中的我们能在上帝的十诫中找到平安。它告诉我们该在哪里划清界线！ “耶和华又吩咐我们遵行这一切律例【诫命】。。。使我们常得好处，蒙他保全我们的生命” （申命记 6：24） “求你扶持我，我便得救，时常看重你的律例。凡偏离你律例的人，你都轻弃他们，因为他们的诡诈必归虚空。” （诗篇 119：117，118）。 （三）为了保护我们免受危险和悲剧的伤害。上帝的律法像动物园里牢固的笼子一般，保护我们免受凶猛和残暴的动物侵害。它保护我们免受谬论、杀人、崇拜偶像、偷盗以及许多其他毁灭生命、和平与幸福的罪恶之侵害。所有好的法律都是为了保护人的，而上帝的律法也不例外。 “我们若遵守他的诫命，就晓得是认识他。” （约翰一书 2：3） （四）它帮助我们认识上帝 上帝律法中永恒的原则是由创造我们的上帝在每个人本性的最深处写下的。字迹也许朦胧和不清晰，但确实存在于我们的骨子［gu3zi1] 里。上帝创造我们原是要我们的生活与这些原则一致相符。当我们无视它们时，结果必定是压力、动荡不安和悲剧。就好比无视安全驾驶的规则会导致重伤或死亡一样。 4. 上帝的律法为什么对您个人而言极为重要？ “你们既然要按这自由的律法受审判，就该照这律法说话行事。（雅各书 2：12）。 答： 因为律法的十条诫命是上帝在天上的审判标准。 5. 上帝的律法 (十条诫命）能被修改或废除吗？ “天地废去较比律法的一点一画落空还容易。” （路加福音 16：17） “我必不背弃我的约，也不改变我口中所出的。” （诗篇 89：34） “他的训词都是确实的，是永永远远坚定的 ” （诗篇 111：7，8） 答：不能。圣经无比清楚，上帝的律法是不能改变的。诫命是上帝神圣品格之原则的反映，也是祂国度的基础。只要上帝还活着，祂的律法就依然存在。 此表向我们展示了上帝和祂的律法具有完全相同的特质，揭示了十诫实际上是上帝品格的书面形式，藉着文字让我们可以更加理解上帝。若要改变上帝的律法，就得先把上帝从天国拉下来再改变祂，这当然是不可能的。耶稣以人类的形式来向我们显明律法（即圣洁生活的模式）。上帝的品格永不改变；因此，祂的律法也永远不会改变。 上帝是 律法是 良善 路加福音 18：19 提摩太前书 1：8 圣洁 以赛亚书 5：16 罗马书 7：12 完全 马太福音 5：48 诗篇 19：7 纯洁 约翰一书 3：2，3 诗篇 19：8 正直 申命记 32：4 罗马书 7：12 真实 约翰福音 3：33 诗篇 19：9 属灵 哥林多前书 10：4 罗马书 7：14 公义 耶利米书 23：6 诗篇 119：172 信实 哥林多前书 1：9 诗篇 119：86 爱 约翰一书 4：8 罗马书 13：10 永不改变 雅各书1：17 马太福音 5：18 永恒 创世纪 21：33 诗篇 111：7，8 6. 耶稣在世上时是否废除了上帝的律法？ “莫想我来要废掉律法。。。我来不是要废掉，乃是要成全。。。。就是到天地都废去了，律法的一点一画也不能废去，都要成全。” （马太福音 5：17，18） 答：确实没有！耶稣特别宣称自己不是来废掉律法，而是要成全（落实）。耶稣不但没有废除律法，反而将它放大（以赛亚书 42：21）为圣洁生活的完美指引。比如说，耶稣指出“不可杀人”也包括了不可无缘无故地向你的弟兄动怒（马太福音：21，22）或仇恨你的弟兄（约翰一书 3：15），并且对妇女动淫念也算是犯奸淫的一种（马太福音 5：27，28）。耶稣说：“你若爱我，就必遵守我的命令”（约翰福音 14：15）。 7. 有意持续违反上帝诫命的人是否能得救？ “因为罪的工价乃是死 ” （罗马书 6：23） “耶和华...除灭罪人” （以赛亚书 13：9） “因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。” (雅各书 2：10） 答：十诫引导我们过圣洁的生活。如果我们忽视其中一条诫命，就等于忽略上帝神圣蓝图中一个重要的部分。如果一条铁链中就算只有一个铁环断裂，则其整个功用将被破坏。圣经说，当我们有意违背上帝的命令时，我们就是在犯罪（雅各书4:17），因为我们拒绝了祂在我们身上的旨意。只有那些遵行祂旨意的人才能进入天国（马太福音 7：21）。当然，上帝会赦免任何真正悔改，接受基督并让祂的力量改变他们的人。 8. 遵守律法可以拯救任何人吗？ “你们得救是本乎恩，也因着信；这并不是出于自己，乃是上帝所赐的；也不是出于行为，免得有人自夸。”（以弗所书 2：8，9） 答： 不能！答案是易懂且不容错过的。 遵守律法是无法拯救任何人的。 我们得救是本乎恩典，是上帝藉着耶稣基督赐给我们的一份免费礼物，我们要凭着信心而不是行为来接收这份礼物。 律法是一面镜子，它指出了我们生活中的罪。 就好比镜子可以向你展示脸上的污垢但却无法洗净你的脸一样。我们唯有藉着耶稣基督才能从罪中得到洁净和宽恕。 9. 那为什么律法对于改善基督徒的品格至关重要呢？ “敬畏上帝，谨守他的诫命，这是人所当尽的本分” （传道书 12：13） “因为律法本是叫人知罪” （罗马书 3：20） 答：因为基督徒生活的整个模式或“所当尽的本分”都包含在上帝的律法中。例如，一个六岁的孩子自己做了一把尺，测量自己的身高，并告诉母亲他身高4米一样，我们自己的测量标准从来都是不安全可靠的。我们若不仔细监察那完美的标准，即上帝的律法的话，就无法晓得自己是不是罪人。许多人认为，即使他们不遵守律法，只要经常做好事，也能得到救恩的保障（马太福音7：21-23）。因此，他们认为自己是公义的，但事实上，他们是迷途的罪人。圣经说， “我们若遵守他的诫命，就晓得是认识他。”（约翰一书 2：3） 10. 是什么使真正悔改的基督徒能够遵循上帝的律法呢？ “我要将我的律法放在他们里面，写在他们心上” （希伯来书 8：10） “我靠着那加给我力量的” （腓立比书 4：13） 上帝就差遣自己的儿子。。。使律法的义成就在我们这不随从肉体” （罗马书 8：3，4） 答：基督不仅赦免了悔改的罪人，而且还叫他们恢复上帝的形像。祂藉着亲自同在的力量使他们与祂的律法和谐一致。 “不可”这句话成为基督徒不偷盗、不说谎、不杀人等等正面的承诺，因为耶稣住在我们里面并且做主，掌管着我们生命中的一切。上帝不能改变他的道德法则，但祂能藉着耶稣去改变罪人，使我们能达到祂律法的标准。 11. 但一个基督徒如果有信心，况且活在恩典之下，岂不是可以免于遵守律法吗？ “罪必不能作你们的主，因你们不在律法之下，乃在恩典之下。这却怎么样呢？我们在恩典之下，不在律法之下，就可以犯罪吗？断乎不可！”（罗马书 6：14，15） “这样，我们因信废了律法吗？断乎不是！更是坚固律法。” （罗马书 3：31） 答：不！圣经的教导恰恰相反。恩典就好比国王或国家元首对囚犯所施予的宽恕。这个犯法者获得宽恕，并不代表他获得继续犯法的自由。获得宽恕的人，就是活在恩典之下，他会自然而然地因为感激上帝的救恩而心甘情愿地遵守祂的律法。一个拒绝遵守上帝律法，却声称自己活在恩典之下的人，实际上已严重误解了上帝恩典的意义。 12. 上帝的十条诫命是否在新约里也受到了肯定呢？ 答：是的，且非常明显。请仔细观察以下的对照。 旧约中上帝的律法 新约中上帝的律法 1. “除了我以外，你不可有别的神。” （出埃及记 20：3） “当拜主你的上帝，单要侍奉他。” (马太福音 4：10） 2. “不可为自己雕刻偶像；也不可作什么形像仿佛上天、下地和地底下、水中的百物。不可跪拜那些像；也不可侍奉它，因为我耶和华你的上帝，是忌邪的上帝。恨我的，我必追讨他的罪，自父及子，直到三四代；爱我、守我诫命的，我必向他们发慈爱，直到千代。”（出埃及记 20：4-6） “小子们哪，你们要自守，远避偶像。” （约翰一书 5：21）。“我们既是上帝所生的，就不当以为上帝的神性像人用手艺、心思所雕刻的金、银、石。” （使徒行传 17：29） 3. “不可妄称耶和华你上帝的名；因为妄称耶和华名的，耶和华必不以他为无罪。” （出埃及记 20：7） “免得上帝的名和道理被人亵渎。” （提摩太前书 6：1） 4. “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。” （出埃及记 20：8-11） “论到第七日，有一处说：“到第七日，上帝就歇了他一切的工。”这样看来，必另有一安息日的安息，为上帝的子民存留。因为那进入安息的，乃是歇了自己的工，正如上帝歇了他的工一样。” (希伯来书 4：4，9，10） 5. “当孝敬父母，使你的日子在耶和华你上帝所赐你的地上得以长久。” （出埃及记 20：12） “当孝敬父母” （马太福音 19：19） 6. “不可杀人。” （出埃及记 20：13） “不可杀人” （罗马书 13：9） 7. “不可奸淫。” （出埃及记 20：14） “不可奸淫” （马太福音 19：18） 8. “不可偷盗。“ （出埃及记 20：15） “不可偷盗” （罗马书 13：9） 9. “不可作假见证陷害人。” （出埃及记 20：16） “不可作假见证” （罗马书 13：9） 10. “不可贪恋人的房屋；也不可贪恋人的妻子、仆婢、牛驴，并他一切所有的。” （出埃及记 20：17） “不可起贪心” （罗马书 7：7） 13. 上帝的律法和摩西的律法是否相同？ 答： 不。它们各不相同。请研究以下对比。 摩西的律法包括旧约里暂时性的律例、典章、条例、节期与一些具体的献祭方式和制度。这一切都为我们指向了基督在十字架上的牺牲。这些律例都是添上的，“等候那蒙应许的子孙来到”，也就是基督（加拉太书 3：18，19）。摩西律法中的献祭等都是指向基督的牺牲。耶稣的死终结了这些律法，但十条诫命（上帝的律法）却是永永远远坚定的（诗篇 111：8）。但以理书 9：10，11也清楚显示有两种不同的律法。 注：上帝的律法在发生罪恶之前就早已存在了。圣经说：“哪里没有律法，那里就没有过犯【罪】”（罗马书 4：15）。因此，上帝的十诫从起初就存在着。人类违背了上帝的律法（犯罪-约翰一书 3：4）。由于人类犯了罪（或违背上帝的律法），便有摩西的律法赐给了人（或“添上”-加拉太书3：16、19），直到基督降世而牺牲。当中涉及两套分开独立的律法，即上帝的律法和摩西的律法。 摩西的律法 上帝的律法 被称为“摩西律法” （路 2:22) 被称为“耶和华的律法” (以赛亚书 5：24） 被称为“那记在律法上的规条” （弗 2：15） 被称为“至尊的律法” （雅 2：8） 是摩西书上所写的 （代下 35：12） 是上帝用指头写在石版上的（出 31：18） 放在约柜旁（申 31：26） 放在约柜里（出 40：20） 在十架上废掉了（弗 2：15） 永远长存（路 16：17） 为了罪而添上的（加 3：19） 指出罪来（罗 7：7；3：20） 攻击我们，反对我们（西 2：14） 是不难守的（约一 5：3） 不论断任何人（西 2：14-16） 审判所有人（雅 2：10-12） 属肉体的（来 7：16） 属灵的（罗 7：14） 一无所成（来 7：19） 全备的（诗 19：7） 14. 魔鬼如何看待那些在生活中遵行上帝十条诫命的人呢？ “龙向妇人发怒，去与她其余的儿女争战，这儿女就是那守上帝诫命，为耶稣作见证的。那时龙就站在海边的沙上。” （启示录 12：17） “圣徒的忍耐就在此，他们是守上帝诫命和耶稣真道的。” （启示录 14：12） 答：魔鬼恨恶那些维护上帝律法的人，因为律法是正当生活的一种模式。因此，他对所有高举上帝律法的人深感憎恨，这一点也不稀奇。在反对上帝圣洁标准的争战中，他甚至利用宗教领袖来否定十诫，同时又鼓吹人的传统。难怪耶稣说：“你们为什么因着你们的遗传，犯上帝的诫命呢？ ...他们将人的吩咐当作道理教导人，所以拜我也是枉然”（马太福音 15：3，9）。大卫说：“这是耶和华做工的时候，因人废了你的律法。”（诗119：126）。基督徒必须醒过来，在自己心中和生活中恢复上帝律法应有的地位。 15. 你认为基督徒必须遵守十条诫命吗？ 希望每一位都能好好思考这一题，及以上所探讨的所有问题，并向上帝做出一个重要的决定。愿我们都能决志遵行上帝的律法，活出祂的旨意来，做祂眼中看为正的事。 现在我们将继续从圣经的角度来讨论并思考一系列极具争议的思考题，看看到底真相是什么，好让我们能在这课题上获得更多知识。 思考题 1. 圣经岂不是说过律法是有瑕疵的吗？ 答： 不对，圣经上说有瑕疵的是人。英文翻译是“finding fault with them”，中文译为“所以主指责他的百姓说……”（希伯来书8：8）这说明上帝所指责的，不是祂旧约中的律法，而是旧约中的以色列民。罗马书8：3说：“律法既因肉体软弱，有所不能行的。” 它说的是同一个意思：律法是全备的，但人是有问题的，或者说是软弱有瑕疵的。所以，上帝差祂的圣子住在世人中间，藉着内住的基督“使律法的义成就在我们...身上。”（罗马书8：4） 2. 加拉太书3章13节说我们被救赎脱离律法的咒诅，这是什么意思呢？ 答：律法的咒诅是死。（罗马书6：23）基督“为人人尝了死味。”（希伯来书2：9）所以，祂救赎我们脱离了律法的咒诅（死亡），而赐给我们永生。 3. 歌罗西书2章14至17节和以弗所书2章15节岂不都说上帝的律法在十字架上终止了吗？ 答：不是，这两段经文是指律法所包含的“规条”，或者说是指摩西的仪文律法，包括规划献祭的仪式与祭司制度的条文。所有这些预指十字架的仪文与礼仪都是按着上帝的旨意所定的，在基督死在十字架上的时候就终止了。摩西的律法是“为过犯添上”的，一直到“那蒙应许的子孙来到”，而那子孙，“就是基督”（加拉太书3：16，19）。这两处经文都不可能指上帝的律法，因为保罗在十字架之后多年，依然说上帝的律法是圣洁、公义、良善的。（罗马书7：8，12） 4. 圣经说：“爱就完全了律法。”（罗马书13：10）在马太福音22章37至40节中，上帝吩咐我们要爱祂和爱人如己，并以“这两条诫命是律法和先知一切道理的总纲”这段话为总结。这些命令是不是取代了十条诫命呢？ 答：不是！十条诫命是系于这两条诫命之上的，如同十根指头系于两只手掌之上的那样，是不可分割的。爱上帝能使遵守前四条诫命成为喜悦之事，而爱人如己的精神则使遵守后六条诫命成为一种快乐。“爱”使遵守诫命变得不再是一种苦役，而成为一种喜乐，这样就完全了律法。（诗篇40：8）若真正的爱上一个人，那么，尊重对方的要求就成了一种快乐的事。耶稣说：“你们若爱我，就必遵守我的命令。”（约翰福音14：15）一面说爱主，一面又不遵守主的命令，这是不可能的，因为圣经说：“我们遵守上帝的诫命，这就是爱他了，并且他的诫命不是难守的。”（约翰一书5：3）“人若说‘我认识他’，却不遵守他的诫命，便是说谎话的，真理也不在他心里了。”（约翰一书2：4） 5. 哥林多后书3章7节岂不是说刻在石头上的律法被“废掉”了吗？ 答：不是的！这段经文所说的是摩西在律法上的职事之“荣光”被废掉了，而不是律法本身被废掉了。请把哥林多后书3章3至9节再仔细地读一遍，经文所讨论的不是废除律法或是设立律法的问题，而是律法位置的变迁：从刻在石版上，迁到刻在“心版”上。在摩西的职事之下，律法写在石版上。但藉着基督在圣灵的职事下，律法便刻在人的心版上。（希伯来书8：10）学校的校规只有在进入学生的心中时，才会真正奏zou4效。基督在律法上的职事之所以有效，是因为律法转移到了基督徒的心里。这样，遵守律法便成为人生中一种喜乐和欢欣，因为基督徒对上帝与世人都付出了真爱。 6. 罗马书10章4节说“基督是律法的总结”。既作总结了，就结束了，对吗？ 答：“总结”的意思在此处是指目的或目标，它和雅各书5章11节中的“结局”一词的圣经原文相同，指的是目标。很多译本将此处译为“律法的终极是基督”或“基督乃是律法的终极”。意思是说，律法的目的是把人引向基督，使他们能因基督称义，这就是律法的终极目标或目的了。 7. 为什么会有那么多人否定上帝律法的有效性呢？ 答：“原来体贴肉体的，就是与上帝为仇，因为不服上帝的律法，也是不能服。而且属肉体的人不能得上帝的喜欢。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。” (罗马书 8：7-9） 8. 旧约时期的义人是因律法得救吗？ 答：没有任何人是靠律法得救的。历代以来凡得救的人，都是靠恩典得救。“这恩典是万古之先在基督耶稣里赐给我们的。”（提摩太后书1：9）律法只能指出罪，唯有基督才能救人。挪亚“蒙恩”；（创世记6：8）摩西“蒙恩”；（出埃及记33：17）以色列人在旷野“蒙恩”；（耶利米书33：17）亚伯、以诺、亚伯拉罕、雅各、约瑟以及旧约中许许多多其他的先贤，都是因信靠恩得救的。（希伯来书11章）他们得救是向前瞻望十字架上的基督；而我们得救是向后瞻望十字架上的基督，无论向前向后，都是靠基督得救。律法如同一面镜子，照出我们身上的“污垢”。若没有律法这面镜子，我们虽然“满身污垢”，也可能不知道自己是污秽的罪人。所以，律法是必要的。但是律法没有拯救之能力，只能指出罪来。唯有耶稣才能把人类从罪恶中拯救出来。这是永恒不变的真理，哪怕在旧约时代也是如此。（徒徒行传4：10，12；提摩太后书1：9） 9. 为什么要看重律法呢？良心不是最安全的指南吗？ 答：不是，绝对不是！圣经说，邪恶的良心、有亏的良心或污秽的良心，这些都是不安全的。“有一条路人以为正，至终成为死亡之路。”（箴言14：12）上帝说：“心中自是的，便是愚昧人。”（箴言书28：26） 在结束之前，让我们快速地过目一些测验题，测试自己是否真的明白这一课的内容和重点。 测验题 1. 十条诫命是谁写的？（1） _____ 上帝 _____ 摩西 _____ 无名氏 2. 根据圣经，罪是:（1） _____ 性格上的缺陷。 _____ 违背上帝的律法。 _____ 一切看上去不对的事。 3. 试指出下列有关上帝律法的正确说法：（4） _____ 幸福生活的完美指南。 _____ 像一面镜子指出罪来。 _____ 是个重担，压迫人。 _____ 能保护我远离邪恶。 _____ 与上帝的品格相同。 _____ 在新约中作废了。 _____ 乃是咒诅。 4. 上帝的十诫律法是:（1） _____ 仅仅为旧约时代而制定的。 _____ 被耶稣在十字架上废掉了。 _____ 绝对不变的。 5. 在审判日我要如何才能得救？（1） _____ 保持行善的记录。 _____ 我爱主，守不守十诫没有关系。 _____ 我与耶稣的爱的关系引导我顺服上帝全部的诫命。 6. 人得救是靠着:（1） _____ 遵守律法。 _____ 干犯律法。 _____ 单靠基督耶稣。 7. 真正悔改的基督徒:（1） _____ 藉着基督的能力遵守上帝的律法。 _____ 忽视上帝的律法，因为它已经被废除。 _____ 认为没有必要遵守诫命。 8. 生活在恩典之下的人:（1） _____ 就算违背十诫也不算犯罪。 _____ 无需遵守上帝的诫命。 _____ 愿意遵守上帝的诫命。 9. 爱就完全了律法，是因为:（1） _____ 爱把律法废掉了。 _____ 对上帝与世人的真爱使守律法成为一件乐事。 _____ 爱比听命更重要。 10. 摩西的律法:（1） _____ 与上帝律法相同。 _____ 是指向基督牺牲的仪文律法，在十字架上已被废掉了。 _____ 至今仍有效。 11. 遵守上帝诫命的人:（1） _____ 是律法主义者。 _____ 必为魔鬼所憎恨，因为魔鬼痛恨上帝和祂的圣诫。 _____ 可以靠守律法得救。 12. 指出下列有关基督与律法的正确说法:（4） _____ 耶稣违背了律法。 _____ 耶稣是遵守上帝律法的完美榜样。 _____ 耶稣废除了律法。 _____ 耶稣说：“你们若爱我，就必遵守我的命令。” _____ 耶稣使律法为大为尊，表明律法涵盖了一切罪。 _____ 耶稣说律法是不会改变的。 总结来说，上帝的律法是祂品格的书面形式，是永不改变的。上帝的律法和摩西的律法不同。摩西的律法是指向基督的牺牲，且在十字架上已经终结了，而上帝的律法则是永永远远坚定的。遵守律法不能叫我们得救，但是它像一面镜子，能让我们知道自己的污秽和罪，使我们晓得自己需要耶稣。因为唯有因着信，靠着上帝白白赐下在耶稣里的恩典，我们才能得救。活在恩典之下的我们，更应心甘情愿，靠着耶稣在我们里面的力量遵守上帝的律法。上帝把祂的律法赐给我们作为生活的指南，让我们能辨别是非对错，使我们避免罪恶的侵害。愿我们都能活在上帝的旨意中，做上帝喜悦的儿女。愿上帝赐福于每一位，阿门。 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download Next Father and Son Relationship and Divine Pattern Father and Son Relationship and Divine Pattern Father is the source of all things. Ephesian 4:6 – One God, and father of all, who is above all, and through all, and in you all. John 17:3 – And this is life eternal, that thee might know the only true God, and Jesus Christ, whom thou hast sent. 2 Corinthian 1:3 – Blessed be God, even the father our Lord Jesus Christ, the father of mercies , and the God of all comfort. 2 John 1:3 – Grace be with you, mercy and peace, from God the Father, and from the Lord Jesus Christ, the Son of the father, in truth and love. 1Timothy 6:16 – Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see, to whom be honoured and power everlasting. Amen. Son is the channel of all the father gives him. John 5.26 – For as the Father hath life in himself, so hath he given to the son to hath life in himself. The eternal, everlasting, immortal life. 1 John 5:11 – God has given us eternal life, and this life is in his son. God is the source of all life, because he has given this life to his son Jesus Christ, he can give life to others whenever he wants. John 5:21 – For as the father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. John 5: 25 –When the dead shall hear the voice of the son of God and they that hear shall live. Not only immortal life, but all things had given to Jesus Christ. Matthew 11:27 – All things are delivered unto me of my father. John 3:35 – The Father loveth his son, and hath given all things into his hands. Philippians 2:9 – Wherefore God also hath highly exalted him and given him a name which is above every name. 10 – That at the name of Jesus every knee should bow, of things in heaven, and things on earth and things under the earth. 11—That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Matthew 28:18 – All power is given unto me in heaven and in earth. 1 Corinthians 15:27 – For he hath put all things under his feet. Hebrews 1:2 – Hath in these last days spoken unto us by his son, whom he hath appointed heir of all things, by whom also he made the worlds. He is a channel by whom and through whom all things from the father flow to his creations. This is the patterns, from the beginning. Genesis 1:26 – God said, let us make man in our image and after our likeness. Ephesian 3:9 – God who created all things by Jesus Christ. Then God made man in his own image. 1 Timothy 2:13 -- Adam was first formed. Genesis 2:18 -- But God see that it is not good that the man should be alone. So the woman came forth out of man as part of his very own body. Eve was not created from nothing but was taken out from Adam’s side, his bosom, she was essentially existed in Adam, a part of him, before she was taken out. She became the express image of Adam. So also the word, Jesus is the unique son of God, begotten of the father, taken from his bosom. Genesis 3:20 – Adam named his wife, Eve because she was the mother of all living. Adam was the source, Eve was the channel, by whom, through whom Adam became the father of our race. Eve was the same substance as Adam, both equal in nature, she was just as human as he was, but Eve was begotten in a different manner than all other human births. So too the Son of God, begotten of this Father, they both have the same divine substance, both equal in nature, Christ is just as divine as his father. But the son was begotten in a different manner, back in eternity. Christ gave us his spirit, just as Adam gave Eve his rib, we are part of Christ, we partake of his divine nature, we are born again, Christ in us, we have his character. As Adam and Eve was one flesh, so also the Father and Son are one spirit. John 1:1 – In the beginning was the word, and the word was with God, and the word as God. Word = God? Word+ God? Pros ton theon, kai theos hen ho logos. With the God, and God was the Word John speaks the same way in his first epistle. 1 John 1:1—That which was from the beginning, the word of life, that eternal life which was with the father. (Pros ton Patera) The word was with the God, the only true God of whom are all things, John did not say, the word was the God. Now we use the same grammatical structure but with different subjects. In the beginning was the women, and the women was with the human, and the woman was human. Adam= Name Human= Adam and Eve # The woman Eve was human in nature, not the man in indentity, Eve was not Adam, they were 2 separate persons. 2 individual identities. The same divine, Godly nature are possessed by both the father and son. The son was not the God, but he has God’s divine nature by inheritance. Illustrations: 1. Father is the root, Jesus is the branch, we cannot see the root, but we can see the branch and the fruits beared the branch has the same nature, substance, quality as the root, the root is the source, the branch is the expression and channel from which comes more branches. 2. The mountain and the stone ( Zechariah 4:7) Zerubbabel and Joshua the Father is the mountain, Jesus is a stone from the mountain. The stone is just as old as the mountain, they have the same substance, nature, character. It is as hard and enduring as the mountain because it came out of the mountain. Previous All trinity studies Next Back to top

All trinity studies Previous Download 看中文 Next Jesus has a God- Jehovah, God the Father Jesus has a God – Jehovah, God the Father 1 Corinthians 8:6 - But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. Revelation 3:12 - Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. 1 Corinthians 15:28 - And when all things shall be subdued unto him (God), then shall the Son (Jesus) also himself be subject unto him (God) that put all things under him (Jesus), that God may be all in all. Ephesians 4:6 - One God and Father of all, who is above all, and through all, and in you all. John 20:17 - Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Ephesians 1:3 - Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 2 Corinthians 11:31 - The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. 1 Peter 1:3 - Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, John 17:3 - And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. Ephesians 1:17 - 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: 1 Corinthians 11:3 - But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God. Romans 15:6 - That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. John 12:44-45 - Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. John 20:31 - But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. John 20:21-22 - Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: John 14:10 - 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. John 14:24 - He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. Matthew 27:46 - And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Revelation 3:5 - He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. “The man Christ Jesus was not the Lord God Almighty,” — Ellen White, Manuscript 140, September 27, 1903 “He [Christ] was not the Father but in him dwelt all the fullness of the Godhead bodily,” — Ellen White, Letter 8a, July 7, 1890 “God is the Father of Christ; Christ is the Son of God. To Christ has been given an exalted position. He has been made equal with the Father. All the counsels of God are opened to His Son.” — Ellen White, Testimonies for the Church, vol. 8, p. 268.3 Previous All trinity studies Next Back to top

All trinity studies Previous Download Next Is Jesus a Real Son and God a Real Father Is Jesus a real Son and God a real Father? The trinity doctrine teaches 3 gods that are co-equal and co-eternal which are a 3 in 1 god. Does anyone stop to think and realize this means God cannot really be a Father and Jesus cannot really be His Son. If Jesus has always existed alongside the Father then He cannot be a Son, and if Jesus is not a Son, then God cannot be a Father. So it denies the Son of God which therefore denies the Father also. This denial of the Father and Son is what John called antichrist. 1 John 2:22-23. So those who teach the doctrine of the trinity make God and His Son and His Word one big lie. How many times does the Bible have to state that God is the Father of Christ and that Christ is the Son of God before one will believe it? Is there any other doctrine that discards so much Scripture? Hundreds of Scriptures suddenly become obsolete. Why would anyone in their right mind think this is acceptable? Trinitarians often claim that Jesus is only called the Son of God because of His birth in Bethlehem. But being born in human flesh, Christ became the “Son of man” at His incarnation, not the “Son of God” which He already was. Scripture reveals many times and in many ways that Jesus was God’s Son “before” God sent Him into the world, not after. The following two verses for instance say that God sent His Son into the world. Hence He was already God's Son before He sent Him. “because that God sent his only begotten Son into the world, that we might live through him.” 1 John 4:9 “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” John 3:17 Scripture also states that Jesus was the Son of God before all things were created. Paul wrote in regards to Christ that, “He is the image of the invisible God, the firstborn over all creation.” Colossians 1:15 NKJV Over and over and over and over again we are told they are a Father and Son. And yet the Trinitarian camps on a few verses that can be abused and misunderstood in favour of discarding hundreds of unmistakable verses. They have no trouble in destroying this beautiful Father and Son relationship in favour of a Satanic doctrine just as Satan planned. It is his counterfeit doctrine that he had put in place by the Catholic Church more than 200 years AFTER the Bible was written. It is Satan’s creation to have Christians deny that Jesus is a literal Son and hence that God is a literal Father to steal our souls. The Bible says if you deny Jesus is the literal Son of God that you cannot enter the kingdom. In the Bible we find that Christ is called the “Son of God” 48 times, “only begotten” 6 times, “firstborn” 4 times and “the firstbegotten” 1 time. Not once does the Bible even so much as hint that Jesus is only a Son in a metaphorical sense. The Bible means what it says and says what it means as does Ellen White. And she stated, “God is the Father of Christ; Christ is the Son of God.” — (E.G. White, 8T 268.3) “The man Christ Jesus was not the Lord God Almighty,” — (E.G. White, Ms140, Sept 27, 1903) John 5:26 also tells us that the Father gave life to His Son. “For as the Father has life in himself; so has he given to the Son to have life in himself.” John 5:26 If Jesus had always existed alongside the Father as the Trinity doctrine claims, then God could not have given life to His Son as He would have always had life. But Scripture reveals this is impossible. Is it really that hard to understand Satan’s goal here where this pagan 3 in 1 god idea means God is NOT really a Father, and Jesus is NOT really a Son, and the “Spirit OF God” is not really His Spirit at all but something called “god the spirit?” This is what the human mind cannot understand and they say it is a mystery and we must just accept it and not question it. We should all know what spirit tells us that lie. And compared to what? There is no mystery with the real truth that Scripture tells us over and over again. God the Father really is a Father, and the Son of God really is the Son of God, and the Spirit of God really is the Spirit of God. So simple and exactly what God's Word keeps telling us. I pray that your eyes can see and that you come to the understanding of what Satan has done in trying to obscure the truth that Jesus really is God's Son. SOP tells us that Satan hates God's Son and wants us to deny that Jesus really is the literal Son of God. If we do that, Scripture says we have no access to the Father. Thus there is a lot more to this then meets the eye that most do not stop to think about. Those who have studied this and found the truth are desperately reaching out to try and save souls. No one should object to that and it is a very sad day when people do. Previous All trinity studies Next Back to top

返回研究目录 上一篇 下载中文 下一篇 耶稣在世时是否全知全能 耶稣在世时是否全知全能？ 在约翰福音21:17中，彼得对基督说：“主啊，你是无所不知的。” 那么我们又该如何理解耶稣这句话：“但那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟有父知道。” （马可福音13:32）这里似乎有个矛盾，因为耶稣承认自己不知道一件事。《圣经》也说：“耶稣的智慧和身量（或作：年纪），并上帝和人喜爱他的心，都一齐增长。” （路加福音2:52）如果你已知道一切事，你又如何增长智慧呢？又说：“他虽然为儿子，还是因所受的苦难学了顺从。“ （希伯来书5:8）耶稣是否因那所为祂预备的身体而受到限制呢？祂是否像我们一样不得不学习各样事情呢？那彼得的话是什么意思呢？他说得对吗？因为耶稣并没有驳斥他。或许耶稣有一定的方法能有效的知道任何祂所需要知道的事？ 我们在许多《圣经》章节中找到了答案，例如约翰福音14:26，说：“...父因我的名所要差来的圣灵，他要将一切的事，指教你们，” 这句话是否意味着我们可以真的知道一切的事？人类的脑袋是否真的可以装得下上帝一切无限的智慧呢？这里所要申明的重点是，没有任何事是上帝的灵所无法向我们或向祂儿子指教或启示的。父知道一切的事，那么基督也可以透过圣灵的能力来知道祂所需要知道的任何事，不论是别人的想法，或者是按上帝的旨意所需的任何知识都好。 这不止涉及上帝圣灵的全知，也包含了祂的全能在内。在马太福音12:22-32中，耶稣赶走了魔鬼。法利赛人就告祂借着魔鬼的力量赶鬼。但耶稣由于是个百分百的人，就告诉他们说，祂是靠着上帝的灵赶鬼的。然后祂又告诉他们说，他们可以说话干犯人子而获得赦免，但亵渎圣灵总不得赦免。为什么呢？因为第28节说祂是靠着上帝的灵赶鬼的。别忘记，耶稣道成肉身，是百分百的人类。法利赛人所亵渎的不是人子，而是上帝的灵，因为那鬼是靠着上帝之灵的能力被赶走的。他们把圣灵的工作归因于撒但，因而亵渎了圣灵。无论如何，耶稣若不是暂时放下了祂的全能，就不会靠着圣灵的能力赶鬼了。耶稣说：“我凭着自己不能作什么。” （约翰福音5:30） 注意，马太福音12:22-32透露，那不得赦免的罪和亵渎圣灵，就是把圣灵的工作归因于撒但。有些三位一体论信徒不明白这一点，便结论说亵渎圣灵就是分享反三位一体论的课题。这是明显不对的。那主张三位一体论又如何呢？他们是否有可能实际上犯了亵渎圣灵的罪呢？如果“上帝的灵”是真的“上帝的灵”，就如《圣经》所说，而不是《圣经》从来没有用过的什么“圣灵上帝”呢？如果三位一体论是错的话，那么他们口中的圣灵就确实是撒但的创作，而不是父和子的灵。如果这是撒但的杰作，那么信三位一体论的人便是将圣灵的工作归因于谁呢？他们将无意间把上帝之灵的工作归因于撒但，这才是不得赦免的罪！你千万不能弄错这一点。 给复临信徒参考： “是什么构成干犯圣灵的罪？是将圣灵的工作刻意归因于撒但。” （怀爱伦著，《教会证言卷五》第634页，第1段，1889年） “干犯圣灵最常见的方式是执着不断的轻视上天请人悔改的邀请。拒绝基督的每一步骤，就是朝向拒绝救恩和干犯圣灵的一个步骤。” （怀爱伦著，《历代愿望》第324页，第2段） “犹太民族因拒绝基督而犯下了那不得赦免的罪。我们也可能因拒绝接受救恩的邀请而犯同样的错误。” （《历代愿望》第324页，第3段） 据《圣经》若干次披露，基督在世所行的神迹都是祂在天上的父行的。约翰福音11:40-41显示，拉撒路的复活是借着祂父亲所行的。耶稣所行过的每一件大神迹也都是由祂的门徒或旧约的众先知以类似的方式施行的，包括在水面上行走和叫死人复活。（太14:29 ；约14:12；徒20:9-10；王上17:22）这并非说明他们是万能的，而是说明上帝与他们同在，正如祂与祂儿子同在一样。耶稣医好了那瘫子后，“众人看见都惊奇，就归荣耀与神，因为他将这样的权柄赐给人。” （马太福音9:8）彼得解释说：“上帝怎样以圣灵和能力，膏拿撒勒人耶稣，这都是你们知道的，他周流四方行善事，医好凡被魔鬼压制的人，因为神与他同在。” （使徒行传10:38）耶稣也解释说：“...住在我里面的父作他自己的事。” （约翰福音14:10） 给复临信徒参考： “基督为有病和痛苦的人所行的所有神迹都是本着上帝的能力，因着众天使的服侍而行的。” （怀爱伦著，《评论与通讯》1873年1月21日） 据《圣经》透露，基督所知道的事，就只有祂成为人之后所学习的事，还有祂父亲借着祂的灵向祂启示的事。既然我们在天上的父知道万事，那么基督也可以有效的知道万事，“如果”上帝的灵向祂启示。这样说来，如果耶稣不知道祂复临的日子时辰，那只能是因为祂父亲没有向祂启示这一点，而我们没有被告知其背后的理由。 《圣经》显示耶稣知道别人心里所想的，但为了使这事与其他经文保持一致起见，耶稣这种洞察人心的能力必然是透过圣灵而得的。彼得、以利沙和但以理也都是借着上帝的启示而能知道别人心里所想的。（徒5:1-4；王下5:25-27；但2:28-30） 有些人会回应说，耶稣的人性不知道，但祂的神性知道，这是因为三位一体论教导说，耶稣一个人但祂以两种性质存活。耶稣不可能有两个心，一个知道，另一个不知道。当然，除非你要说身体与心灵是没有联系的荒唐论调。 为什么有些人难以接受和明白门徒还有其他先知都是本着圣灵的能力去行耶稣所行的所有相同神迹呢（罗15:9）？所以当耶稣成为人来到世间时，祂也以同样的方式行神迹。这也不明白吗？很多人似乎拒绝接受他们的主和救主成为人的时候放弃了许多事。他们似乎不能相信耶稣暂时放下了祂的全在、全知和全能。虽然很多人能接受耶稣放下了祂的全在功能，但那是因为他们没有办法避免这个事实。 然而，有多少人停下来想想他们救主那难以置信的爱，因祂暂时放下这些事而得以作出了远远更大的牺牲，还要冒着巨大失败的可能。耶稣甚至放下自己的尊严而经历了婴儿尿床的时期。只要我们接受《圣经》所记载的史实，就不需要到处去寻找策略来解释其他指出错误的经文。我们需要能够让所有经文和谐一致，并意识到当我们开始尝试把四方形的钉子或橛子硬塞进一个圆形的洞子里，那我们就会一事无成。 保罗在腓立比书2:5-9谈到基督的牺牲与谦卑时说，祂来世上时舍去了许多事，以至于死，而我们应当有祂这种心志和态度。希腊原文说祂本有上帝的形象或性情，但祂反倒虚己，意味着祂放下了那些使祂不能像我们一样活着和死亡的神性特性。如果祂保留着与上帝同样的形象和性情，那祂就不可能会感到困倦或遭受痛楚和人类所经历的各样事。耶稣本有一切包括不死的身体，但是祂却乐意为我们放弃一切，牺牲所有。可是到最后祂还做了一个更大的牺牲，祂放弃了不死的特性，以人类的身份而死，而且还死得异常痛苦且漫长。有些人不愿意承认基督所放弃的一切，那么他们也是不承认祂为了我们所付出的牺牲的程度与深度，及其如何彰显祂与祂父亲对我们那不可估量的爱。 那当耶稣回到天上祂父亲的身边时，祂得回了什么？事实上我们没有被告知具体的情况。但是我们知道祂得回了祂的全在特性，就是透过作我们的保惠师圣灵。比如耶稣说过：“我就常与你们同在，直到世界的末了。” （马太福音28:20）我们也知道，耶稣保留着祂手脚和肋旁上的伤痕（约20:25-27）。我们设想祂得回了一切，但我们还必须等到我们见到祂的时候才能知道祂与祂父亲为了我们究竟付出了多大的牺牲。 还有一个例子可供我们参考的，这也是很多人略过不看的地方。启示录1:1 说：“耶稣基督的启示，就是上帝赐给他，叫他将必要快成的事指示他的众仆人，他就差遣使者，晓谕他的仆人约翰。” 这启示是上帝赐给耶稣基督的。如果耶稣知道所有事的话，那祂怎么还需要祂父亲给祂启示这些事呢？ 这也说明耶稣不可能是那独一真神父上帝，或与父平行同等同永恒，如三位一体论所声称的那样。 上一篇 返回研究目录 下一篇 到最頂

All trinity studies Previous Download 看中文 Next How is Jesus One With the Father How is Jesus one with the Father? JOHN 5: “But Jesus answered them, My Father worketh hitherto, and I work.” (John 5:17) JOHN 10: “[37] If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, THAT THE FATHER IS IN ME, AND I IN HIM.” (John 10:37,38) “I and my Father are one.” (v. 30) By declaring that God was His Father, He made it clear that They are Two distinct Personalities. God was His Father and He was His Son, but although distinct from one another, there is oneness that exist between Them. Jesus gave the answer when He said, “the Father is in Me, and I in Him.” They are one by being in each other, but this in itself need clarification. How are They in each other? JOHN 12: Christ tried to explain this: “[44] Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. [45] AND HE THAT SEETH ME SEETH HIM THAT SENT ME.” (12:44,45) JOHN 13: “Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me [Jesus] and he that receiveth me receiveth him [Father] that sent me.” (13:20) [mine] JOHN 14: “[7] If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. [8] Philip saith unto him, Lord, shew us the Father, and it sufficeth us. [9] Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? [10] 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.” (14:7-10) In their dull of understanding, Christ said: “[16] And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; [17] 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. [18] I will not leave you comfortless: I WILL COME TO YOU.” (vss. 16-18) “AT THAT DAY ye shall know that ‘I AM IN MY FATHER,’ AND ‘YE IN ME,’ AND ‘I IN YOU.’” (v.20) So when the Comforter from the Father comes and dwells in them, they will know that Christ is in the Father, they are in Christ and Christ in them. “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.” (v.23) And what the disciples could not comprehend at that time, but when the Comforter comes, they will remember all these things and understand. “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.” (v. 26) JOHN 15: “[9] As the Father hath loved me, so have I loved you: continue ye in my love. [10] If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.” (John 15:9,10) “[12] This is my commandment, That ye love one another, as I have loved you. [13] Greater love hath no man than this, that a man lay down his life for his friends.” (vss. 12,13) When the Comforter comes and dwells in them, they will understand the love of God, and the close unity that exists in the Father and His Son. “But when the COMFORTER is come, whom I will send unto you FROM THE FATHER, even the Spirit of truth, WHICH ‘PROCEEDETH FROM THE FATHER,’ he shall testify of me.” (15:26) JOHN 16: “[2] They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. [3] And these things will they do unto you, BECAUSE THEY HAVE NOT KNOWN THE FATHER, NOR ME.” (16:2,3) “[12] I have yet many things to say unto you, but ye cannot bear them now. [13] Howbeit WHEN HE, THE SPIRIT OF TRUTH, IS COME, HE WILL GUIDE YOU INTO ALL TRUTH…” (vss. 12,13) “These things have I spoken unto you in proverbs: BUT THE TIME COMETH, when I shall no more speak unto you in proverbs, BUT I SHALL SHEW YOU PLAINLY OF THE FATHER.” (v. 25) JOHN 17 Prayer: “…Holy Father, keep through thine own name those whom thou hast given me, THAT ‘THEY MAY BE ONE,’ ‘AS WE ARE.’” (17:11) “[20] Neither pray I for these alone, but for them also which shall believe on me through their word; [21] THAT THEY ALL MAY BE ONE; AS THOU, FATHER, ART IN ME, AND I IN THEE, that they also may be ONE IN US…” (vss. 20,21) AT PENTECOST: “[1] And when the day of Pentecost was fully come, they were all with one accord in one place.” “[4] AND THEY WERE ALL FILLED WITH THE HOLY GHOST…” (Acts 2:1,4) As Christ promised them, He sent them the Comforter, and plainly reveal to them Father and also testify of Christ that they might comprehend better the “oneness” Christ spoke of. Then Peter spoke of Jesus: “[33] Therefore being by the right hand of God EXALTED, and HAVING RECEIVED OF THE FATHER THE PROMISE OF THE HOLY GHOST, he hath shed forth this, which ye now see and hear.” “[36] Therefore let all the house of Israel know assuredly, THAT GOD HATH MADE THAT SAME JESUS, WHOM YE HAVE CRUCIFIED, BOTH ‘LORD’ AND CHRIST.” (vss. 33,36) Remember Jesus said to the scribe… “[29] And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is ‘ONE LORD.’ [30] And thou shalt LOVE THE LORD THY GOD with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. [31] And the second is like, namely this, THOU SHALT LOVE THY NEIGHBOUR AS THYSELF. There is none other commandment greater than these.” (Mark 12:29-31) God the Father made His Son equal with Himself, as Lord of Heaven and earth. “[9] Wherefore God also hath highly exalted him, and given him a name which is above every name: [10] That at the name of Jesus every knee should bow, of things IN HEAVEN, and things IN EARTH, and things under the earth; [11] And that every tongue should confess that JESUS CHRIST IS ‘LORD,’ to the glory of God the Father.” (Phil. 2:9-11) “Who, being in the form of God, thought it not robbery to be equal with God.” (Phil. 2:6) Therefore Paul wrote that we belong to both the Father and the Son. “But to us there is but one God, the Father, ‘OF WHOM ARE ALL THINGS,’ and we in him; and ONE LORD Jesus Christ, ‘BY WHOM ARE ALL THINGS,’ and we by him.” (1 Cor. 8:6) “[9] I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. [10] AND ALL MINE ARE THINE, AND THINE ARE MINE; and I am glorified in them.” (John 17:9,10) “…Holy Father, keep through thine own name those whom thou hast given me, that THEY MAY BE ONE, AS WE ARE.” (v.11) How are we to be “one?” When we love one another as Christ and God love each other, and They will abide in us. “But the fruit of the Spirit is love…” (Gal. 5:22) “[4] There is ‘one body,’ and ONE SPIRIT, even as ye are called in one hope of your calling; [5] One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.” (Eph. 4:4,5) “[9] 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. [10] And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. [11] 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 bodies BY HIS SPIRIT THAT DWELLETH IN YOU.” (Rom. 8:9-11) By one Spirit, the Father and the Son dwell in the believers thus we are one body reconciled to God by His Son. “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) “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.” (1 John 1:3) God bless. Previous All trinity studies Next Back to top

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三位一体 相关研究 T rinity related studies 什么是三位一体？ 大多数教会所教导的三位一体论都有这样的阐述：有三位同等（各方面同等）、同为永恒（同年龄）、全知（知道一切）、全能（万事都能）的神；但他们不是三位神 ，而是一位神 。 用亚他那修信经(Athanasian Creed )的话来说，“父是上帝，子是上帝，圣灵是上帝，但他们不是三位上帝，而是一位上帝。” 亚他那修信经（罗马天主教信条）说，一位上帝是三个神圣的位格在一个不可分割的实体或本质中。 这个不可分割的特性 构成了一个问题，因为它构成了 1+1+1=1 的一位上帝！ 就是父是上帝，耶稣是上帝，圣灵是上帝，但不是三位上帝 ，而是一位上帝 ，这就是三位一体！ ​ 教导这项教义的人会把它添上奥秘的标签，声称你永远不会明白，所以只要接受即可。他们也可能说，只因为这是天主教的教导，不一定表示它不对。所以，撒但用尽方法来欺骗人，叫人相信这个谬道，而不自己私下进行考证。有些教会在某些教义上与众不同，但在这基本的概念上，就是上帝是三位一体，所有教会的说法都与《亚他拿修信经》一模一样。天主教的信仰就是建立在这个信经上。 ​ Trinity（三位一体）一词于公元200年左右来自特土良的著作，但他并没有论述我们今天所知道的三位一体。三位一体论于公元325年来自亚他拿修，而圣灵作为第三位灵体生物的概念是于公元381年从三位卡帕多西亚人而来的。三位一体论是个人造教义，它借用了浓厚的异教和希腊哲学概念，而且是在《圣经》著作完成很多世纪之后才发展出来的。一个从罗马教产生出来的异端，它等同于星期日的敬拜，是上帝面前的一个可憎之物。这个教义是直接从罗马皇帝污秽的命令下产生的。它不过是哲学、空谈和人造的传统。它否认耶稣，传另一个耶稣、另一个灵和另一个福音。 安息日会的先贤是信三位一体的吗？ “基督复临安息日会大部分的创办人，如果他们必须接受教会目前的基本信仰的话，那么他们今天就不能加入教会了。更具体来说，大部分将不能接受信仰第二条，关于三位一体的教导。” —乔治·奈特著，《传道者》月刊，1993年10月，第10页） “Most of the founders of Seventh-day Adventism would not be able to join the church today if they had to subscribe to the denomination’s Fundamental Beliefs. More specifically, most would not be able to agree to belief number 2, which deals with the doctrine of the Trinity.” —George Knight, Ministry, October 1993, p. 10. “复临信徒的信仰过去多年来在‘现代真理’的影响之下发生了变化。最为惊人的变化，就是关于我们救主耶稣基督身份的教导。... 我们现在所持守关于上帝是三位一体的基本信仰，不是早期复临信徒所普遍持守的。” —威廉·约翰逊著，《复临信徒评论》，1994年1月6日，第10页 “Adventist beliefs have changed over the years under the impact of ‘present truth’. Most startling is the teaching regarding Jesus Christ, our Saviour and Lord…the Trinitarian understanding of God, now part of our fundamental beliefs, was not generally held by the early Adventsists.” —William G. Johnsson, Adventist Review, Jan 6, 1994, p. 10. “基督复临安息日会大部分的首要先锋领袖在神学上不是三位一体论的信徒，这已经成为普遍受承认的复临信徒历史了。... 如一些人所推断的一般，要么早期的先贤都错了而目前的教会没有错，要么先贤没有错而是目前的基督复临安息日会已经背离了圣经的真理。” —伍德罗·惠登、杰里·穆恩、约翰·里夫联合著作，《三位一体》第190页，2002年出版 “That most of the leading SDA pioneers were non-Trinitarian in their theology has become accepted Adventist history, surprising as it sounded to most Adventists 40 years ago when Erwin R. Gane wrote an M.A. thesis on the topic.” “More recently, a further question has arisen with increasing urgency: was the pioneers' belief about the Godhead right or wrong? “As one line of reasoning goes, either the pioneers were wrong and the present church is right, or the pioneers were right and the present Seventh-day Adventist Church has apostatized from biblical truth.” — Jerry Moon, The Trinity, Chapter, Trinity and antitrinitarianism in Seventh-day Adventist history, p. 190 “作为基本谬道，我们可以把这个伪造安息日一同归类在其他改革教徒从天主教带出来的谬道之中，例如洒水礼和三位一体论。” —怀雅各著，《评论与通讯》1854年9月12日，原文第36页。 As fundamental errors, we might class with this Counterfeit Sabbath other errors which protestants have brought away from the Catholic Church, such as sprinkling for baptism, the TRINITY. —James White, Review and Herald, September 12, 1854, page 36 “这里我们可以提出三位一体论，它毁灭了上帝的位格和祂儿子耶稣基督的位格。”——怀雅各著，《评论与通讯》1855年12月11日，原文第85页。 Here we might mention the TRINITY, which does away with the PERSONALITY OF GOD, AND OF HIS SON JESUS CHRIST. —James White, Review and Herald, December 11, 1855, page 85 "灵化者抛弃或否认独一主神和我们的主耶稣基督的方法，是首先用那古老的违反圣经之三位一体信经，说耶稣基督是那永恒的上帝，虽然他们没有任何经文来支持这种说法，我们则有丰富的清楚明白之圣经见证，证明祂是那永恒上帝的儿子。" —怀雅各著，«晨星»，1846年1月24日 The way spiritualizers have disposed of or denied the only Lord God and our Lord Jesus Christ is first using the old UNSCRIPTURAL TRINITARIAN CREED, that Jesus Christ is the eternal God, though they have not one passage to support it, while we have plain scripture testimony in abundance that he is the Son of the eternal God. —J. S. White, The Day Star, January 24, 1846 “在公元325年于尼西亚会议成立于教会的三位一体论，摧毁了上帝的位格，和祂儿子我们主耶稣基督的位格。” —安德烈著，«评论与通讯»1855年3月6日，原文第185页 The doctrine of the TRINITY which was established in the church by the council of Nice, AD. 325. This doctrine destroys the PERSONALITY OF GOD, AND OF HIS SON JESUS CHRIST OUR LORD. —J.N. Andrews, Review and Herald, March 6, 1855, page 185 “那些试图挪去老地标的人并没有坚守，他们不记得他们是如何领受并听到道理的。那些试图引进关于上帝或基督的位格，会摧毁我们信仰根基之理论的人，都是盲目做事的人。他们试图引进不确定的因素，并使上帝的子民失去了锚而漂浮不定。” —怀爱伦著，«文稿汇编»第62号，1905年，第14段。 Those who seek to remove the old landmarks are not holding fast, they are not remembering how they have received and heard. Those who try to bring in theories that would remove the pillars of our faith concerning the PERSONALITY OF GOD OR OF CHRIST, are working as blind men. They are seeking to bring in uncertainties and to set the people of God adrift without an anchor. —EGW, Manuscript Release 62, 1905.14 “你的观念是如此神秘，以致它们对实在的物质造成破坏。而一些人的思想在我们信仰的根基方面变得混淆。如果你容自己的思想如此转移，你会使那塑造我们成为基督复临安息日信徒的工作套上一个错误的模型。” —怀爱伦著，«信函第52封»1903年4月5日 Your ideas are so mystical that they are destructive to the real substance, and the minds of some are becoming confused in regard to the foundation of our faith. If you allow your mind to become thus diverted, you will give a wrong mold to the work that has made us what we are--Seventh-day Adventists. —EGW, Letter 52, April 5, 1903 “上帝在祂的智慧中赐给余民教会的真理原则将被丢弃。我们的宗教将被窜改。那些在过去五十年里（1853-1903）维持了圣工的基本原理，将被视为谬论。一个新的组织将被成立。一种新秩序的书籍将被撰写。” —怀爱伦著，«预言之灵»卷一，原文第204页。«信函第242封»1903年10月 The principles of truth that God in His wisdom has given to the remnant church, would be discarded. Our religion would be changed. The fundamental principles that have sustained the work for the last fifty years (1853-1903) would be accounted as error. A new organization would be established. Books of a new order would be written. —Ellen G. White, 1SP, p. 204; Letter 242, October 1903 天主教 是怎么说的？ " 三位一体 的 奥秘 是天主教信仰的核心教义。天主教所有其他的教义，都是建立在 三位一体 的基础上的。" —《今日天主教徒手册》，第 11 页 “The mystery of the trinity is the central doctrine of the Catholic faith. Upon it are based all the other teachings of the church.” — Handbook for Today’s Cathol ic, p. 11 启示录 17:5 “在他额上有名写着说、 奥秘哉、大巴比伦、作世上的淫妇和一切可憎之物的母 。 ” Revelation 17:5 “And upon her forehead was a name written, MYSTERY, BAB YLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH .” 三位一体 和星期日崇拜 都有异教根源 “在巴比伦人唯一的神的"合一"里，有三个位格，而且 为了象征这个三位一体的教义 ，他们如莱亚德证明的发现那样，采用了 等边三角形 ，和众所周知的罗马教会在今天所做的一样。” —两个巴比伦； 亚历山大·希斯洛普，第二章, 第16页 “In the unity of that one Only God of the Babylonians, there were three persons , and to symbolise that doctrine of the Trinity , they employed, as the discoveries of Layard prove, the equilateral triangle , just as it is well known the Romish Church does at this day. ” — The Two Babylons; Alexander Hislo p, Chapter II, p. 16 研究资料和 下载 Studies and Download Download 三位一体论的真相 [trinitytruth.org] 1-13 (共42部份) The Truth of the Trinity [trinitytruth.org] 1-13 (total 42 parts) 站内看 下载中文 Read on site Download 三位一体论的真相 [trinitytruth.org] 14-26 (共42部份) The Truth of the Trinity [trinitytruth.org] 14-26 (total 42 parts) 站内看 下载中文 Read on site Download 三位一体论的真相 [trinitytruth.org] 27-42 (共42部份) The Truth of the Trinity [trinitytruth.org] 27-42 (total 42 parts) 站内看 下载中文 Read on site Download 启示录的警告 1-10 Revelation Warning 1-10 站内看 下载中文 Read on site Download Unmasked圣经研究 Unmasked Bible Study 站内看 下载中文 Read on site Download 使我们认识祂 That We Might Know Him 站内看 下载中文 Read on site Download 我们列祖的上帝 The God of Our Fathers 站内看 下载中文 Read on site Download 上帝不是三位一体 (三部分) God Is Not a Trinity (3 parts) 站内看 下载中文 Read on site Download 让我的子民思考 Let My People Think 站内看 下载中文 Read on site Download 应当敬拜谁 Whom to Worship 站内看 下载中文 Read on site Download 圣经里的上帝是谁 Who is the God of the Bible 站内看 下载中文 Read on site Download 圣经说保惠师是谁 Who is the Comforter According to the Bible 站内看 下载中文 Read on site Download 三位一体信徒能否受上帝的印记 Can Trinitarians Receive God's Seal 站内看 下载中文 Read on site Download 父，子和圣灵 Father, Son and Holy Spirit 站内看 下载中文 Read on site Download 一上帝和一主 One God and One Lord 站内看 下载中文 Read on site Download 耶稣如何与父原为一 How is Jesus One With the Father 站内看 下载中文 Read on site Download 救恩归与谁 Who does Salvation Belong to 站内看 下载中文 Read on site Download 叫耶稣从死里复活的是谁 Who Raised Jesus from the Dead 站内看 下载中文 Read on site Download 至高的上帝是谁 Who is the Most High God 站内看 下载中文 Read on site Download 独一真神是谁 Who is the One True God 站内看 下载中文 Read on site Download 使徒约翰是不是三位一体信徒 Was the Apostle John a Trinitarian 站内看 下载中文 Read on site Download 根据圣经只有两位实体生物而不是三位 Two Beings and Not Three According to the Bible 站内看 下载中文 Read on site Download 对上帝的认识 Transforming Knowledge of God 站内看 下载中文 Read on site Download 上帝和耶稣的区别 The Differentiation between God and Jesus 站内看 下载中文 Read on site Download 圣父和圣子按着祂们的形象造男造女 Father and Son Created Man and Woman in Their Divine Image 站内看 下载中文 Read on site Download 耶稣有一位上帝-耶和华，天父上帝 Jesus has a God- Jehovah, God the Father 站内看 下载中文 Read on site Download 耶稣有一位上帝 Jesus has a God 站内看 下载中文 Read on site 路锡甫想作神圣议会的第三位成员 站内看 下载中文 路德在公会前的辩护 站内看 下载中文 载入更多 Load more 返回页面顶部 跳到研究资料和下载