WHAT IS THE GOSPEL?
耶稣基督的福音是什么？
The gospel proper is best defined in I Co 15:3-4. Paul brings up the topic of the gospel and then clearly states what the actual gospel is, as in, the gospel is the death, burial, and resurrection of Jesus Christ. “(1) Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, (2) and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. (3) For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, (4) that he was buried, that he was raised on the third day in accordance with the Scriptures, (ESV, I Co 15:1-4).”
福音的真正定义在哥林多前书 15:3-4 中。保罗提出了福音的话题，然后清楚地说明了真正的福音是什么，例如，福音是耶稣基督的死亡、埋葬和复活。“（1）弟兄们，我如今把先前所传给你们的福音告诉你们知道；这福音你们也领受了，又靠著站立得住，（2）并且你们若不是徒然相信，能以持守我所传给你们的，就必因这福音得救。（3）我当日所领受又传给你们的：第一，就是基督照圣经所说，为我们的罪死了，（4）而且埋葬了；又照圣经所说，第三天复活了，”
Put succinctly, the gospel in the Bible is the death, burial and resurrection of Jesus Christ.
简而言之，圣经中的福音就是耶稣基督的死亡、埋葬和复活。
The difference between the real gospel and a fake gospel (Gal 1:6-8) is not the difference between one denomination and another one or even the difference between Christianity and the Messianic movement. The difference between the real gospel and a fake gospel is the difference between heaven and hell.
真福音与假福音之间的差别（加 1:6-8）不是一个教派与另一个教派之间的差别，甚至不是基督教与弥赛亚运动之间的差别。真福音与假福音之间的差别是天堂与地狱之间的差别。
In Luke 24:44, Jesus spoke himself being in the law, the prophets, and the Psalter and then went on to explain the important aspect of this, namely, his death and resurrection. See Luke 24:46-47. Then Jesus linked his own prophecies in the law, the prophets and in the Psalms to repentance and forgiveness of sins. While the word gospel is not in Luke 24, the content of the gospel, as displayed throughout the New Testament, is presented.
在路加福音 24:44 中，耶稣说自己是律法、先知和诗篇的信徒，然后继续解释其中的重要方面，即他的死亡和复活。参见路加福音 24:46-47。然后耶稣将自己在律法、先知和诗篇中的预言与悔改和赦罪联系起来。虽然路加福音 24 章中没有福音这个词，但福音的内容却贯穿了整个新约。
Also, see John 3:15-18, which conveys the gospel and salvation very clearly.
“(15) that whoever believes in him may have eternal life. (16) “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. (17) For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (18) Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God (ESV, John 3:15-18).”
Simple faith in Jesus grants us the salvation. You have to believe, and thereby you can escape the judgment of God on sin. You come to Christ with nothing with a simple faith in him.
另外，请参考约翰福音 3:15-18，其中非常清楚地传达了福音和救赎。“（15）叫一切信他的都得永生（或作：叫一切信的人在他里面得永生）。（16）「神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。（17）因为神差他的儿子降世，不是要定世人的罪（或作：审判世人；下同），乃是要叫世人因他得救。（18）信他的人，不被定罪；不信的人，罪已经定了，因为他不信神独生子的名（约 3:15-18）”。单纯地相信耶稣，我们就能得到救赎。你必须相信，这样你才能逃脱上帝对罪的审判。你只要单纯地相信耶稣，就可以一无所有地来到他面前。
HOW WAS THE BIBLE WRITTEN IN RESPECT OF THE GOSPEL?
圣经是如何记载福音的？
By design, the Bible was written like a very, detailed tapestry, with all sorts of necessary doctrines woven into the tapestry in various places. While the Bible is called life’s instruction manual, the Bible was not written like an instruction manual written by man or like a Systematic Theology book. What man needs is in the Bible, but it is not easy reading. You can read a newspaper article once, and you grasp it, but you have to read the Bible many times, and even then, it is not guaranteed that you will completely grasp the original message. Further, it’s common for one author to set out to prove a point, only to put one verse in the same section that seems to contradict the original argument.
圣经的设计就像一幅非常细致的挂毯，各种必要的教义交织在挂毯的各个地方。虽然圣经被称为人生的指导手册，但它并不是一本人写的指导手册或一本系统神学书。人类所需要的都在圣经里，但读起来并不容易。你可以读一篇报纸文章一次，就能理解它，但你必须读圣经很多次，即使这样，也不能保证你能完全理解原文的信息。此外，一个作者试图证明一个观点，结果却在同一部分放了一节似乎与原论点相矛盾的经文，这种情况很常见。
I’ve got an example below regarding the justification of man apart from works by two different authors in the New Testament. Paul clearly writes many times that justification takes place apart from works. (See Romans 4:5; Galatians 2:16 and Ephesians 2:8-9.) Then, he comes in with Romans 2:13: “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified (ESV, Romans 2:13).” Here, Paul is referring to the outward manifestation of a true faith, not that works actually had anything to do with the attaining of the forgiveness of sins. James seems to say that a man is justified by works. “You see that a person is justified by works and not by faith alone (ESV, James 2:24).” It seems as if he is hammering the message. Then he comes in with the well-known verse in Genesis regarding the attaining of salvation by faith. “And the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God (ESV, James 2:23).” So James, in the very passage where he is emphasizing works, he also acknowledges that we are saved by faith. It seems to be contradictory. You have to look at the verses as a whole and not just rip a verse out of context or twist a verse to make it say what you want it to say. Your overall message needs to line up with the main theme in the Bible.
下面我举一个例子，说明新约中两个不同的作者如何不依靠行为来称义。保罗多次明确写道，称义与行为无关。（参考罗马书4:5、加拉太书2:16和以弗所书2:8-9。）然后，他引用罗马书2:13：“（原来在神面前，不是听律法的为义，乃是行律法的称义。（罗马书2:13）”。这里，保罗指的是真实信仰的外在表现，而不是行为与获得罪孽的赦免有任何关系。雅各似乎在说，人是因着行为称义的。“这样看来，人称义是因著行为，不是单因著信（雅各书2:24）”。他似乎是在强调这个信息。然后他引用了创世纪中关于因信获得救赎的著名经文。 “这就应验经上所说：「亚伯拉罕信神，这就算为他的义。」他又得称为神的朋友。（ESV，雅各书 2:23）。因此，雅各在强调行为的经文中，也承认我们因信得救。这似乎是矛盾的。你必须把经文作为一个整体来看，而不是断章取义或扭曲经文，让它说出你想要的意思。你的整体信息需要与圣经中的主题一致。
WHAT IS THE GOSPEL ACCORDING TO THE LAW OF MOSES?
根据摩西律法，福音是什么？
“And he believed the LORD, and he counted it to him as righteousness (ESV, Genesis 15:6).” Genesis 15:6 is quoted in the New Testament by Paul and James. Faith in God is what saved Abraham even though the gospel as we understand it in the 21st century had not arrived yet.
“亚伯兰信耶和华，耶和华就以此为他的义（创 15:6）”。保罗和雅各在新约中引用了创世记 15:6。虽然 21 世纪我们所理解的福音尚未到来，但对上帝的信仰拯救了亚伯拉罕。
Paul speaks of the doctrine of circumcision, introduced in Genesis 17, in light of that day.
“(9) Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness. (10) How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. (11) He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, (12) and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised (ESV, Romans 4:9-12).”
In this passage, Paul clearly spells out that Abraham was saved and declared righteous before he was circumcised, which clearly was apart from works, and he argues it as such.
保罗根据那一天的情形，谈到了《创世记》第 17 章中引入的割礼教义。“（9）如此看来，这福是单加给那受割礼的人吗？不也是加给那未受割礼的人吗？因我们所说，亚伯拉罕的信，就算为他的义，（10）是怎麽算的呢？是在他受割礼的时候呢？是在他未受割礼的时候呢？不是在受割礼的时候，乃是在未受割礼的时候。（11）并且他受了割礼的记号，作他未受割礼的时候因信称义的印证，叫他作一切未受割礼而信之人的父，使他们也算为义；（12）又作受割礼之人的父，就是那些不但受割礼，并且按我们的祖宗亚伯拉罕未受割礼而信之踪迹去行的人（罗 4:9-12）”。
Looking at the bronze serpent took faith, not works.
“(5) And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” (6) Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died. (7) And the people came to Moses and said, “We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us.” So Moses prayed for the people. (8) And the LORD said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” (9) So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live (ESV, Numbers 21:5-9).”
In the days of the Old Testament, the law was emphasized, and they were under the law, but they were saved by the same means as today. Believing and faith was required in that day just as it is today, and it was free.
看着铜蛇需要的是信仰，而不是行动。“（5）就怨 神和摩西说：「你们为什麽把我们从埃及领出来、使我们死在旷野呢？这里没有粮，没有水，我们的心厌恶这淡薄的食物。」（6）於是耶和华使火蛇进入百姓中间，蛇就咬他们。以色列人中死了许多。（7）百姓到摩西那里，说：「我们怨 耶和华和你，有罪了。求你祷告耶和华，叫这些蛇离开我们。」於是摩西为百姓祷告。（8）耶和华对摩西说：「你制造一条火蛇，挂在杆子上；凡被咬的，一望这蛇，就必得活。」（9）摩西便制造一条铜蛇，挂在杆子上；凡被蛇咬的，一望这铜蛇就活了（民 21:5-9）”。在旧约时代，律法受到重视，人们虽然受律法约束，但得救的方法和今天一样。那时和今天一样，需要相信和信心，而且是免费的。
WHAT IS THE GOSPEL ACCORDING TO GALATIANS 2:14?
根据加拉太书 2:14，福音是什么？
“But when I saw that their conduct was not in step with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews (ESV, Galatians 2:14)?”
“但我一看见他们行的不正，与福音的真理不合，就在众人面前对矶法说：「你既是犹太人，若随外邦人行事，不随犹太人行事，怎麽还勉强外邦人随犹太人呢？」（加 2:14）”
In the first century, as the Jews were winning the Gentiles to Christ, in the process, they were actually leading them to live as Jews at the same time. This came out in this verse. That is not to say that living as a Jew will save you, but the end goal for men to be saved is just this, which will be brought out in the upcoming era. In this last era, the Gentiles, who have been taking the gospel to the nations, have been doing this without a Jewish flavor. (The Jew has been absent in God’s work in the earth during what has been called Christianity.) In the upcoming era, the Jews, with whom the covenants were made (Romans 9:4), will be taking the lead (Isa 49:6; Acts 13:47), and they’ll be putting the Jewish flavor back in God’s work in the earth. As it is, the pure, saving gospel, the death, burial and resurrection of Jesus Christ, can and does save, with or without the presence of the Jew, which was proved when the Gentiles were taking the gospel to the nations. Gentiles left to themselves do not carry a Jewish mindset, which is why the Jewish flavor, which was present in the first century, left the scene. The Jews had left the scene.
在公元一世纪，当犹太人在带领外邦人归向基督时，他们实际上也在引导外邦人过犹太人的生活。这在经文中得到了体现。这并不是说过犹太人的生活就能拯救你，但人们得救的最终目标就是这个，这将在即将到来的时代中实现。在这个最后的时代，外邦人一直在向各国传播福音，但他们这样做却没有犹太风味。（在所谓的基督教时代，犹太人一直没有参与上帝在地上的工作。）在即将到来的时代，与上帝立约的犹太人（罗马书 9:4）将发挥领导作用（以赛亚书 49:6；使徒行传 13:47），他们将把犹太风味带回上帝在地上的工作中。事实上，无论有没有犹太人在场，纯洁的、拯救性的福音，耶稣基督的死亡、埋葬和复活，都能拯救人类，而且确实能拯救人类，这一点在外邦人向各国传播福音时得到了证实。外邦人若放任自流，就不会有犹太人的心态，这就是为什么公元一世纪的犹太风味消失了。犹太人已经离开了。
It is important to see that in the same passage, two verses after the said verse to be exact, in Galatians 2:16, Paul reminds the reader that no one is justified by the works of the law. “yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified (ESV, Galatians 2:16).”
Living as a Jew will not get you to heaven.
重要的是，在同一段经文中，确切地说是上述经文之后的两节经文，即加拉太书 2:16，保罗提醒读者，没有人因行律法称义。 “既知道人称义不是因行律法，乃是因信耶稣基督，连我们也信了基督耶稣，使我们因信基督称义，不因行律法称义；因为凡有血气的，没有一人因行律法称义 (加 2:16)”。 作为一名犹太人生活不会让你上天堂。
The end goal is for God’s people to live as Jews, which will be brought out clearly in the upcoming era as Israel and the Jews gain more influence in the world. (See Isaiah 49:6; Acts 13:47; Ezekiel 36:25-27; Zechariah 14:16-19; Revelation 2:9; Revelation 3:9.)
最终目标是让上帝的子民过犹太人的生活，随着以色列和犹太人在世界上获得更大的影响力，这一目标将在即将到来的时代得到明确实现。（见以赛亚书49:6；使徒行传13:47；以西结书36:25-27；撒迦利亚书14:16-19；启示录2:9；启示录3:9。）
WHAT IS THE GOSPEL ACCORDING TO EPHESIANS 2:12?
根据以弗所书 2:12，福音是什么？
“(12) remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. (13) But now in Christ Jesus you who once were far off have been brought near by the blood of Christ (ESV, Ephesians 2:12-13)”
Israel, by default, is not part of the gospel. During the first era after the first coming of Jesus, Israel was not. This was by design. Not only was Israel not, but this first era lasted over 1900 years before Israel’s emergence onto the scene. Again, in the first era after the coming of the first advent of Jesus, the gospel went out to the nations without Israel’s presence to show that the gospel is not dependent upon Israel.
Israel is going to play a great role in history! A great role! However, the gospel comes from Jesus Christ, not from Israel.
In the first 2000 years, all saints, including Gentile believers in Christ, were added to the commonwealth of Israel, even without their knowing of it, but even in this passage, Paul makes it clear in 2:13, the verse following the verse on the commonwealth of Israel, that our hope is in Christ, not Israel.
If Israel is not part of the gospel, what is Israel’s role? People are enamored by the seen world. Israel is going to be in the seen world for a very, very, very long time as a light to the nations, but that light is Jesus, not Israel. (See John 8:12.)
（12）那时，你们与基督无关，在以色列国民以外，在所应许的诸约上是局外人，并且活在世上没有指望，没有神。（13）你们从前远离神的人，如今却在基督耶稣里，靠著他的血，已经得亲近了（弗 2:12-13）”。默认情况下，以色列不是福音的一部分。在耶稣第一次降临后的第一个时代，以色列不是福音的一部分。这是有意为之。以色列不仅不是，而且这个第一个时代持续了 1900 多年，直到以色列登上舞台。同样，在耶稣第一次降临后的第一个时代，福音在没有以色列存在的情况下传到了各国，表明福音并不依赖于以色列。 以色列将在历史上扮演重要角色！一个伟大的角色！然而，福音来自耶稣基督，而不是来自以色列。 在最初的 2000 年里，所有圣徒，包括外邦基督徒都被加入到以色列国，尽管他们对此并不知情，但即使在这段经文中，保罗在 2:13（以色列国后面的经文）中明确表示，我们的希望在基督身上，而不是以色列身上。 如果以色列不是福音的一部分，那么以色列的角色是什么？人们被所见的世界迷住了。以色列将会在可见的世界中存在很长很长一段时间，作为照亮各国的光明，但那光明是耶稣，而不是以色列。（参考约翰福音 8:12。）
WHAT IS THE PURPOSE OF THE GOSPEL?
福音的目的是什么？
“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (ESV, Romans 1:16).” The purpose of the gospel is save man from his sin. According to Romans 1:16, the gospel brings salvation to man. The gospel was established to save man.
“and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, (ESV, 2 Tim 1:10)” Death here means eternity in hell. Physical death is sure, but man has the opportunity to escape hell, fire and brimstone by receiving the gospel of Jesus Christ.
“我不以福音为耻；这福音本是神的大能，要救一切相信的，先是犹太人，後是希利尼人（罗 1:16）”。福音的目的是拯救人类脱离罪恶。根据罗马书1:16，福音给人类带来救恩。福音的设立是为了拯救人类。“但如今藉著我们救主基督耶稣的显现才表明出来了。他已经把死废去，藉著福音，将不能坏的生命彰显出来（提后 1:10）”。死亡在这里意味着永远在地狱里。肉体的死亡是肯定的，但人类有机会通过接受耶稣基督的福音逃离地狱、火与硫磺。
WHAT ARE THE RESULTS OF THE GOSPEL?
福音的结果是什么？
The results of the gospel include escaping everlasting damnation to the lake of fire, but not only can this be escaped, but man can go to heaven forever.
“Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him (ESV, John 3:36).”
福音的结果包括逃脱永远的火湖惩罚，但不仅可以逃脱，而且人类可以永远升入天堂。“信子的人有永生；不信子的人得不著永生（原文作不得见永生），神的震怒常在他身上。」（约 3:36）”
WHAT IS THE COST OF THE GOSPEL TO MAN?
福音对人类的代价是什么？
The cost is free.
“(6) That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (7) Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power (Ephesians 3:6-7).”
The gospel is presented as a gift. A gift is free.
“(8) For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (9) Not of works, lest any man should boast. (10) For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (ESV, Ephesians 2:8-10).”
The Ephesians 2:8-10 passage is an excellent passage when it comes to proving that the gospel is free. Salvation and works are put in the same passage, with the place of works mentioned thereafter. God wants man to serve him after salvation.
“The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price (ESV, Revelation 2:17).”
The water of life is free. Salvation is free.
On the Gentile side, it’s easy to add baptism, works, culture, or something else to the gospel, but nothing can be added to the gospel, which would give credit to the thing that was added to the gospel. On the Jewish side, the ongoing temptation is going to be to add Israel, the law of Moses, or something in the Jewish domain to the gospel. It was for this reason, before the time of the Jews surfaced, the gospel was separate from the Jewish domain in order to show what the gospel is and what the gospel can do. It’s easy for some denominations in Christianity to say that man has to go through them in order to get to heaven. The Jews are going to have the same temptation. You do not have to go through the Jews to get to heaven. You have to go through Jesus Christ and him alone. “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. (7) If you had known me, you would have known my Father also. From now on you do know him and have seen him.” (John 14:6-7.)” John 4:22, “for salvation is from the Jews,” refers to Jesus having been born in Jewry.
Israel, by default, is not part of the gospel. During the first era after the coming of Jesus, Israel was not. This was by design. Not only was Israel not, but this first era lasted over 1900 years before Israel’s emergence onto the scene. Again, in the first era after the coming of the first advent of Jesus, the gospel went out to the nations without Israel’s presence to show that the gospel is not dependent upon Israel.
费用免费。“（6）这奥秘就是外邦人在基督耶稣里，藉著福音，得以同为後嗣，同为一体，同蒙应许。（7）我作了这福音的执事，是照神的恩赐，这恩赐是照他运行的大能赐给我的（弗 3:6-7）”。
福音是一份礼物。礼物是免费的。
“（8）你们得救是本乎恩，也因著信；这并不是出於自己，乃是神所赐的；（9）也不是出於行为，免得有人自夸。（10）我们原是他的工作，在基督耶稣里造成的，为要叫我们行善，就是神所预备叫我们行的。（弗 2:8-10）”
以弗所书 2:8-10 是证明福音是白白的极好经文。救恩和工作放在同一段经文中，工作地点在后面。神希望人在得救之后侍奉他。
“圣灵向众教会所说的话，凡有耳的，就应当听！得胜的，我必将那隐藏的吗哪赐给他，并赐他一块白石，石上写著新名；除了那领受的以外，没有人能认识。』」（启 2:17）”
生命之水是免费的。救恩是免费的。 在外邦人方面，很容易将洗礼、工作、文化或其他东西添加到福音中，但福音中不能添加任何东西，这将使福音的添加物得到赞扬。在犹太人方面，持续的诱惑是将以色列、摩西律法或犹太领域的东西添加到福音中。正是出于这个原因，在犹太人时代出现之前，福音与犹太领域是分开的，以显示福音是什么以及福音能做什么。基督教的一些教派很容易说，人必须经过他们才能到达天堂。犹太人也会有同样的诱惑。你不必通过犹太人才能到达天堂。你必须通过耶稣基督，只有他。“（6）耶稣说「我就是道路、真理、生命；若不藉著我，没有人能到父那里去。（7）你们若认识我，也就认识我的父。从今以後，你们认识他，并且已经看见他。」（约 14:6-7）” 约翰福音 4:22 “因为救恩是从犹太人出来的”指的是耶稣出生在犹太人。
以色列默认不是福音的一部分。在耶稣降临后的第一个时代，以色列不是福音的一部分。这是有意为之。以色列不仅不是，而且这个第一个时代持续了 1900 多年，直到以色列出现。同样，在耶稣第一次降临后的第一个时代，福音在没有以色列存在的情况下传到了各国，以表明福音并不依赖于以色列。
WHAT IS THE GOSPEL IN RELATION TO RIGHTEOUSNESS?
福音与正义有何关系？
(2) For if Abraham was justified by works, he has something to boast about, but not before God. (3) For what does the Scripture say? “Abraham believed God, and it was counted to him as righteousness.” (4) Now to the one who works, his wages are not counted as a gift but as his due.
(5) And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness, (6) just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: (7) “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; (8) blessed is the man against whom the Lord will not count his sin (ESV, Romans 4:2-8).”
The word “gospel” is not in the said passage, but righteousness is dealt with clearly. The problem is sin. A man is justified not by works, but by faith. This man’s faith is counted as righteousness.
“（2）倘若亚伯拉罕是因行为称义，就有可夸的；只是在神面前并无可夸。（3）经上说什麽呢？说：「亚伯拉罕信神，这就算为他的义。」（4）做工的得工价，不算恩典，乃是该得的；（5）惟有不做工的，只信称罪人为义的神，他的信就算为义。（6）正如大卫称那在行为以外蒙神算为义的人是有福的。（7）他说：得赦免其过、遮盖其罪的，这人是有福的。（8）主不算为有罪的，这人是有福的（罗 4:2-8）”。
这段经文中没有“福音”这个词，但对公义的论述却很清晰。问题在于罪。人称义不是靠行为，而是靠信心。这个人的信心就被算为义。
ON THE BLOOD OF JESUS AND THE FORGIVENESS OF SINS
论耶稣的血和罪的赦免
“Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God (ESV, Romans 5:9).”
“In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, (ESV, Ephesians 1:7)”
“But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin (ESV, I John 1:7).”
“and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth. To him who loves us and has freed us from our sins by his blood (ESV, Revelation 1:5).”
“Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins (ESV, Hebrews 9:22).”
The shedding of the blood of Jesus was required for salvation to be made available to man.
“现在我们既靠著他的血称义，就更要藉著他免去神的忿怒（罗 5:9）”。
“我们藉这爱子的血得蒙救赎，过犯得以赦免，乃是照他丰富的恩典（弗 1:7）”。
“我们若在光明中行，如同神在光明中，就彼此相交，他儿子耶稣的血也洗净我们一切的罪（约一 1:7）”。
“并那诚实作见证的、从死里首先复活、为世上君王元首的耶稣基督，有恩惠、平安归与你们！他爱我们，用自己的血使我们脱离（有古卷：洗去）罪恶，（启 1:5）”
“按著律法，凡物差不多都是用血洁净的；若不流血，罪就不得赦免了（来 9:22）”。
耶稣必须流血才能拯救人类。
ON BAPTISM AND THE GOSPEL
论洗礼与福音
It’s very clear that baptism plays a big role in our faith. The main doctrine regarding baptism is in Romans 6:3-6. This said passage presents baptism as a picture of Christ’s death and resurrection, with believers conveying an outward sign and testimony of your salvation that is inward by getting baptized.
“(3) Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? (4) We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (5) For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. (6) We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin (ESV, Romans 6:3-6).”
Baptism is a visible testimony of what has happened to your soul. Baptism is a picture of what Christ has done for us, namely his death of the old body and then the resurrection of his new body.
“Whoever believes and is baptized will be saved, but whoever does not believe will be condemned (ESV, Mark 16:16).” This verse goes on to state that those who do not believe will be condemned.
“And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit (ESV, Acts 2:38).” First, you must repent. Baptism comes after repenting. Baptism is a visible sign of what has taken place on the inside of a man.
“Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, (ESV, I Peter 3:21)” In his commentary, Adam Clarke says: “There are many difficulties in this verse; but the simple meaning of the place may be easily apprehended. Noah believed in God; walked uprightly before him, and found grace in his sight; he obeyed him in building the ark, and God made it the means of his salvation from the waters of the deluge. Baptism implies a consecration and dedication of the soul and body to God, the Father, Son, and Holy Spirit. He who is faithful to his baptismal covenant, taking God through Christ, by the eternal Spirit, for his portion, is saved here from his sins; and through the resurrection of Christ from the dead, has the well-grounded hope of eternal glory. This is all plain; but was it the deluge, itself, or the ark, or the being saved by that ark from the deluge, that was the antitype of which St. Peter speaks? Noah and his family were saved by water; i.e. it was the instrument of their being saved through the good providence of God. So the water of baptism, typifying the regenerating influence of the Holy Spirit, is the means of salvation to all those who receive this Holy Spirit in its quickening, cleansing efficacy. Now as the waters of the flood could not have saved Noah and his family, had they not made use of the ark; so the water of baptism saves no man, but as it is the means of his getting his heart purified by the Holy Spirit, and typifying to him that purification. The ark was not immersed in the water; had it been so they must all have perished; but it was borne up on the water, and sprinkled with the rain that fell from heaven. This text, as far as I can see, says nothing in behalf of immersion in baptism; but is rather, from the circumstance mentioned above, in favor of sprinkling. In either case, it is not the sprinkling, washing, or cleansing the body, that can be of any avail to the salvation of the soul, but the answer of a good conscience towards God – the internal evidence and external proof that the soul is purified in the laver of regeneration, and the person enabled to walk in newness of life. We are therefore strongly cautioned here, not to rest in the letter, but to look for the substance.”
“For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power (ESV, I Co 1:17).” Paul, the premier author in the New Testament regarding the gospel and salvation, never once equated baptism with getting saved. In this said verse, he specifically distinguishes the gospel from the baptism.
很明显，洗礼在我们的信仰中扮演着重要的角色。关于洗礼的主要教义在罗马书 6:3-6 中。这段经文将洗礼描述为基督死亡和复活的写照，信徒通过洗礼传达出外在的标志和内在的救赎见证。
“（3）岂不知我们这受洗归入基督耶稣的人是受洗归入他的死吗？（4）所以，我们藉著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督藉著父的荣耀从死里复活一样。（5）我们若在他死的形状上与他联合，也要在他复活的形状上与他联合；（6）因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆；（罗 6:3-6）”
洗礼是见证你灵魂所经历的事情的可见见证。洗礼是基督为我们所做的事的写照，即祂旧身体的死亡和新身体的复活。
“信而受洗的，必然得救；不信的，必被定罪（可 16:16）”。这节经文继续说，那些不信的人将被定罪。
“彼得说：「你们各人要悔改，奉耶稣基督的名受洗，叫你们的罪得赦，就必领受所赐的圣灵；（徒 2:38）” 首先，你必须悔改。悔改之后才是洗礼。洗礼是人内心所发生之事的可见标志。
“这水所表明的洗礼，现在藉著耶稣基督复活也拯救你们；这洗礼本不在乎除掉肉体的污秽，只求在神面前有无亏的良心（彼前 3:21）”。亚当·克拉克在他的评论中说道：“这节经文中有很多难点，但是其简单的含义很容易理解。挪亚相信上帝，在上帝面前行事正直，在他眼前蒙恩，他听从上帝建造方舟，上帝以方舟拯救挪亚免遭洪水灾难。洗礼意味着将灵魂和身体奉献给上帝，即圣父、圣子、圣灵。忠于洗礼之约的人，通过基督，靠着永恒的灵接受上帝作为自己的福分，便能在此脱离罪恶，并且通过基督从死里复活，获得永恒荣耀的坚实盼望。这一切都很明显，但是圣彼得所说的原型是大洪水本身，还是方舟，或者是被方舟从大洪水中拯救出来的人？挪亚和他的家人被水救了出来；即，它是他们通过上帝的善意而得救的工具。因此，洗礼之水象征着圣灵的再生影响，是所有接受圣灵的激励和净化功效的人的救赎手段。现在，如果诺亚和他的家人没有使用方舟，洪水就无法拯救他们；因此，洗礼之水无法拯救任何人，但它是他的心灵被圣灵净化的手段，象征着净化。方舟没有浸入水中；如果是这样，他们一定都死了；但它被水托起，并被从天上降下的雨水洒落。据我所知，这段经文并没有提到浸入洗礼；而是从上述情况来看，赞成洒水。无论如何，洒水、洗涤或清洁身体都不能拯救灵魂，只有对上帝的良心才能拯救灵魂——灵魂在重生的洗礼中得到净化，人能够走上新的生活，这是内在证据和外在证据。因此，我们在此强烈告诫大家，不要拘泥于字面意思，而要寻找实质。”
“基督差遣我，原不是为施洗，乃是为传福音，并不用智慧的言语，免得基督的十字架落了空（林倩 1:17）”。保罗是新约中有关福音和救恩的首要作者，他从来没有把洗礼等同于得救。在这节经文中，他明确区分了福音和洗礼。
ON ISRAEL AND THE GOSPEL
论以色列与福音
To get to heaven, you have to go through the gospel of Jesus Christ and only through the gospel of Jesus Christ. With man being mesmerized by the seen world, it was necessary for the New Testament and Jesus’ ministry to be implemented while Israel was NOT enjoying nation status. Yes, Israel is going to be a light to the nations, a blessing in the midst of the Earth for a very, long time, but Israel is not the gospel. It was imperative that Israel was not going to be enjoying nation status when Ephesians 2:12 was written. This was to keep anyone from confusing the gospel and Israel. Solomon played a big role in Old Israel getting rent in two, but whether it was him or someone else, it was meant that Israel as a nation was going to be off the scene during Jesus’ ministry and during the time that the New Testament was written.
