“Life is not fair! Praise God!” (Matthew 20:1-16)
These are the words of an older gentleman who trusted Christ a few days before he died from cancer.
1 “For the kingdom of heaven is like a landowner who went out early in the morning to hire workers for his vineyard. 2 And after agreeing with the workers for the standard wage, he sent them into his vineyard. 3 He went out about nine o’clock in the morning and saw others standing in the marketplace without work. 4 And he said to them, ‘You go into the vineyard too, and whatever is right I will give you.’ 5 So they went. When he went out again about noon and three o’clock that afternoon, he did the same thing. 6 And about five o’clock that afternoon he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 8 When it was evening the owner of the vineyard said to his manager, ‘Call the workers and give the pay starting with the last hired until the first.’ 9 When those hired about five o’clock came, each received a full day’s pay. 10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 11 When they received it, they began to complain against the landowner, 12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 13 And the landowner replied to one of them, ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? 14 Take what is yours and go. I want to give to this last man the same as I gave to you. 15 Aren’t I permitted to do what I want with what belongs to me? Or are you envious because I am generous?’ 16 So the last will be first, and the first will be last” (Matthew 20:1-16).
As the conflict between Jesus and His adversaries began to intensify, and as the time for our Lord’s sacrificial death drew near, He said some very shocking things. Some of these are recorded in Matthew’s Gospel, just before the words of our text – which were also shocking. When some parents sought to bring their little children to Jesus, so that He could bless them, the disciples rebuked them for doing so. Jesus was too busy and too important to be interrupted by children. Jesus corrected His disciples, instructing them to allow the children to come to Him, because, He said, “the kingdom of heaven belongs to such as these” (Matthew 19:14). The scribes and Pharisees didn’t see it that way. They thought that heaven belonged to them, because of their religious efforts, and because of their positions.
Then, Jesus was approached by a man we know as “the rich young ruler” (Matthew 19:16-22). This man wanted to know what it was that he must do to inherit eternal life. Since this man felt that he had fully kept the law from his youth, Jesus had to show him how far he came from measuring up to God’s standards. Jesus told this “rich young ruler” to sell all that he owned and to give the proceeds to the poor. That was too high a price to pay, and so the rich young ruler went away sorrowful.
Jesus then turned to his disciples and pointed out how hard it is for the rich to enter heaven. Their love and their trust is in their wealth. When Jesus said that “it is easier for a camel to go through the eye of a needle than for a rich person to enter heaven” (Matthew 19:24), the disciples were shocked. In that day, many assumed that the rich all went to heaven, while the poor went to hell. They believed that wealth was God’s reward for being righteous, while poverty was God’s punishment for sin. Jesus told His disciples that the gospel turned the religion of that day upside-down. He said, “many who are first will be last, and the last first” (Matthew 19:30).
Jesus then went on to tell the parable that is our text for this funeral service. It is clear that it was meant to explain our Lord’s words, “many who are first will be last, and the last first,” because these same words are repeated at the end of the parable, in verse 16. The parable went like this. A landowner needed to hire day laborers to work in his fields, and so he went to the labor pool and hired a number of workers. He agreed to pay these workers the standard wage – a denarius a day. Needing more help, he made several more trips to the labor pool, hiring additional workers. But to these workers, he gave no specific commitment. He did not tell them what he would pay, only that he would do “whatever is right.” The last group of workers was hired one hour before the workday ended. The landowner made no specific commitment to them about how much they were to receive.
In those days, the workers were paid for their labors at the end of the workday. When it came time to pay, the landowner began with those workers who had labored for only an hour. Everyone was amazed when they saw that these workers were given a full day’s pay, for only one hour’s work. You can imagine how the rest of the workers began to reason to themselves. The ones who worked two hours must be getting paid twice the daily rate, and the ones who worked all day must be getting eight denarai.
The parable deals only with the “first” and the “last” groups, for rather obvious reasons (“the last will be first, and the first will be last”). It is those who are hired first who protest when they are paid their normal wage, even though this was the payment upon which they had agreed. It is not so much that they had been cheated, by being paid less than the rate agreed upon; it is that the last group of workers were paid more than they deserved. I think Joe would smile to hear me say, “Life isn’t fair.”
But by these words, I do not mean to suggest that this landowner has cheated anyone. He was “fair” with those who worked the entire day because he paid them the usual wage, and this was also the amount for which they had agreed to work. No one was cheated here. The protest had to do with the generosity of the landowner towards the late-comers, who worked a mere hour. They hardly broke a sweat, but they were paid a full day’s wage. The thing that angered the early workers was not the landowner’s greed, but his grace. They were angry that while they worked hard for what they got, the late workers received the same reward, but for very little labor.
Here is the point. Angry workers represented the legalists, who thought that salvation came to those who worked the hardest. Earlier in his life, Joe found a certain comfort in the fact that he was better than a lot of folks; he had worked harder than many. But when it comes to getting into heaven, the Bible makes it clear that no one can work hard enough or long enough to earn eternal life. The Apostle Paul wrote,
19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin (Romans 3:19-20, NKJV).
In this same chapter of Romans, Paul makes it very clear that all men are sinners, unworthy of heaven, and deserving of God’s eternal wrath:
9 What then? Are we better than they? Not at all. For we have previously charged both Jews and Greeks that they are all under sin. 10 As it is written: "There is none righteous, no, not one; 11 There is none who understands; There is none who seeks after God. 12 They have all turned aside; They have together become unprofitable; There is none who does good, no, not one." 13 "Their throat is an open tomb; With their tongues they have practiced deceit"; "The poison of asps is under their lips"; 14 "Whose mouth is full of cursing and bitterness." 15 "Their feet are swift to shed blood; 16 Destruction and misery are in their ways; 17 And the way of peace they have not known." 18 "There is no fear of God before their eyes" (Romans 3:9-18, NKJV).
It is only by grace that men can be saved, and this grace is available only in the sacrifice which Jesus Christ made on the cross of Calvary, where He took the sin, the guilt, and the punishment for lost sinners.
21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God (Romans 3:21-23, NKJV).
Eternal life is not fair; it is a gift of God’s grace. If eternal life were “fair” (that is, a payment to men, based upon the quality and quantity of their good works), no one would ever see heaven. Eternal life cannot be earned, but it can be received as a gift. That is what this parable was meant to convey.
It is not the “righteous” – that is, those who do the most good deeds – who get to heaven; it is sinners, who know that they deserve nothing but God’s wrath, but who gladly receive the gift of eternal life through Jesus Christ. It is not “the first” who get to heaven, but “the last” who get there, by grace through faith.
How blessed Joe is today. Joe was one of “the last,” in the sense that he came to faith literally in the last hours of his life. If salvation were the result of works, there would be a lot of very angry people in heaven, wondering why they worked so hard for so long to get there, when Joe arrived in his last hours. God did not save Joe so that He could benefit from years of service. God saved Joe by grace, through the work that Jesus Christ accomplished at Calvary. We can rejoice, with him, that eternal life is not fair, and that it is, instead, by grace.
What an encouraging truth, that God has made salvation and eternal life available to men, apart from works -- and by grace alone -- through faith. What a joy it is to celebrate Joe’s life, and death, in the light of the gospel of Jesus Christ.
But I must issue a final word of warning. It is an offer that is available only before death. Joe was graciously saved hours before his departure from this life. If you are one of those who has wrongly supposed that salvation is something you earn, something that God gives you in payment for your good deeds, let me urge you to recognize that the gospel of Jesus Christ does not work this way. No one will get to heaven because they tried to live a good life, or even because they seemingly lived a better life than others. The only people who will see heaven are those who realize that their works can only condemn them, and that it is the work of Christ alone that saves. I urge you to trust in Him, in what may be our final hours, so that you can rejoice forever in the grace of God.
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Lesson 89: The People God Uses (John 17:6-12)
Related MediaApril 12, 2015
Have you ever marveled at how the Lord launched the worldwide movement called “the church”? If He had only asked me, I would have advised Him to do things differently! I would have asked, “What were You thinking when You came up with these men to launch this movement?”
I would have said, “In the first place, if You want to launch a movement that is going to impact the world for centuries to come, You need to pick men with the proper education and experience. They should be graduates of the most prestigious theological institutions in the world. They need to have a track record of impressive results in the ministry. After all, their past performance indicates their future potential. But these guys have no degrees and no achievements!”
“Furthermore, You need men of influence who have connections with important wealthy, powerful people. They need to know how to network with the movers and shakers. No offense, but these men have accents that make them sound like hicks from the sticks. They’re Galileans! The religious elite in Jerusalem are going to laugh them out of town if they try to persuade them that You are the Messiah.”
“Also, You need to pick some men who know how to grow a business. They need to know how to recruit and manage a competent team. They need to know how to read a spread sheet. A Galilean fishing business doesn’t cut it! At least get someone with an M.B.A. on the team! Too bad about that guy, Judas! He would have been a real asset to the cause!”
But to launch the church the Lord chose a bunch of uneducated, unsophisticated Galilean fishermen, who would have been laughed out of the Sanhedrin in Jerusalem. To use Paul’s words (2 Cor. 4:7), He picked a bunch of earthen vessels in which to put His treasure, so that the surpassing greatness of the power would be of God and not from any man. The fact that He used such humanly unimpressive men should give us hope that perhaps He can use common people like us to help further His kingdom.
In John 17:1-5, Jesus prays for Himself, that He would be glorified through the cross so that in turn He would glorify the Father. In John 17:6-19, He prays for the disciples, that they would be kept and set apart from the world as they remain in the world. In John 17:20-26, He prays for future believers, that they would be unified so that the world may believe that the Father sent Jesus. And He prays that all whom the Father gave Him would be with Him to see His glory. Today we’re focusing on verses 6-12, where we learn:
To reach the world God uses people whom He has given to His Son, who know and obey Him, whom He keeps while they’re in this world.
As we work through these verses, note how God-centered they are. The church first and foremost belongs to God, not to any man. God planned it; He sent His Son to redeem it; He will keep it by His power.
Also, when Jesus excludes the world from His prayer (John 17:9), we would be mistaken to conclude that He doesn’t care about the world. It was because God loved the world that He sent His only Son (John 3:16). In John 17:18, Jesus says that He is sending these men into the world, just as He had been sent. His aim is (John 17:21, 23) that the world may believe in Him. But at this point, although Jesus had come into the world which He Himself made, the world did not know either Him or the Father (John 1:10; 17:25). But His way of reaching that hostile world was to call these men out of the world, share His life with them, and send them back into the world. That’s still His strategy. Note three things:
1. To reach the world, the Father uses people whom He has given to His Son for His glory (John 17:6, 9-10).
Jesus uses the verb, “gives,” 17 times in this prayer; 13 of those times refer to the Father giving to the Son. He has already (John 17:2) referred to believers as those whom the Father had given to Him. He mentions it again three times in our text:
John 17:6: “I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word.”
John 17:9-10: “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them.”
In verse 10 Jesus claims to share all things with the Father. The object of the first clause, “all things that are Mine are Yours,” “is to show that the Father assuredly will listen to him” (John Calvin, Calvin’s Commentaries [Baker], p. 173). Jesus is pleading for those whom the Father acknowledges to be His already. In the second clause, all things that are “Yours are mine,” Jesus shows that He has good reason for caring about these men, because they belong to Him since He purchased them with His own blood. This verse is similar to Jesus’ claim to deity in John 10:30, where He said, “I and the Father are one.”
When Jesus says that these men were the Father’s, He is referring to the fact that God had chosen them in Christ before the foundation of the world (Eph. 1:4). God chose not only the apostles, but also all whom Christ would die to save. The elect belong to the Father before they come to faith in Christ and His prior choice of them is the reason they eventually trust in Christ.
We see this truth in other Scriptures. When Paul was in Corinth and was afraid that if he kept preaching there, he would be persecuted by the resistant Jews, the Lord appeared to him and said (Acts 18:9-10), “Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city.” Paul didn’t know who these people who already belonged to God were, but God knew. Through Paul’s preaching, they would come to faith.
The same idea is in 2 Timothy 2:10: “For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory.” Paul knew that God had chosen many who had not yet believed. To bring them to salvation, Paul endured much suffering.
The biblical doctrine of election is not, as many believe, that God merely foreknew who would believe and chose them because He foresaw their faith. That would make God’s plan of salvation depend on the will of fallen people, who are incapable of believing the gospel apart from God’s grace (Rom. 8:7-8; 2 Cor. 4:4). And it would make grace no longer be grace, because it would be based on something good foreseen in sinful people. But grace is unmerited favor, shown to those who deserve God’s wrath.
Based on verses like John 17:9, some have taught that since Jesus excluded the world from His prayer, we should not pray for the salvation of lost people. But that is erroneous because Jesus’ focus here is on the divine plan for reaching the world. He is praying for these men whom He is leaving behind and sending into the hostile world so that many in the world would believe the gospel that these men would preach.
Also, in the context of telling us that God our Savior “desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4), Paul tells us to pray for all men (1 Tim. 2:1). The fact is, we don’t know in advance whom God has chosen. None of us would have expected a violent persecutor of the church like Paul ever to get saved, much less to become God’s apostle to the Gentiles. So we should pray for the salvation of all with the confidence that through our prayers and witness, God will save all whom He has given to His Son.
Before we leave this subject, we need to ask, “Why did the Lord emphasize God’s sovereignty so heavily in this prayer?” It’s in the repeated references to the disciples being given to Him by the Father. It’s in the prayer that the Father would keep the disciples in His name. It’s in the reference to Judas fulfilling Scripture by being the “son of perdition” (John 17:12). The answer is that Jesus is about to go to the cross. When you face difficult times—and there has never been a more difficult situation than that of Jesus facing the cross—it’s important to focus on the fact that the Father is in control of all things. Through prayer, Jesus gained peace and courage to face the cross because He knew that before the foundation of the world, the Father had given a chosen people to the Son, and that His mission to save them would not fail (John 6:37, 39).
There are also some practical applications of this teaching for us. First, the fact that we now believe in Christ gives us absolutely no grounds for boasting in ourselves, but only in God’s grace. We can’t boast in our intellect or our spiritual wisdom or in our religious heritage; we can only boast in the Lord (1 Cor. 1:26-31).
Second, the fact that the Father gave us who believe to His Son means that we are treasured by the Lord Jesus. If someone gives you a valuable gift, you protect it and keep it in a safe place, because you treasure it. The fact that the Father chose you and gave you to Jesus and He purchased your salvation with His blood means that He isn’t going to lose you. Christ didn’t die for you because you were valuable (as I’ve heard some teach); rather, you’re valuable because Christ died for you. You can be secure in your salvation because you are the Father’s gift to His Son.
Third, the fact that you belonged to the Father and He gave you to His Son means that you are not your own. Paul puts it like this (1 Cor. 6:19-20): “Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body.” In the context, he’s talking about sexual purity. Because you belong to God and His Holy Spirit dwells in you, you must keep yourself morally pure.
But it applies to every area of life. You don’t own your money, your time, or your thought life; God owns it all. He gave you to His Son and gave you certain gifts so that you will use them as part of His plan to reach the world with the good news of Jesus Christ.
Fourth, because God gave us to Christ, our aim should be to glorify Him. We see this both in 1 Corinthians 6:20 (above) and in John 17:10: Jesus prays, “And I have been glorified in them.” How was Christ glorified by His disciples and how can we glorify Him? (C. H. Spurgeon, Metropolitan Tabernacle Pulpit [Pilgrim Publications], 510-513, suggests many of these.) He is glorified by saving sinners such as the disciples and us. He didn’t save us because we deserved it. He saved us while we were yet sinners. He is glorified when we live holy lives and display the fruit of the Spirit in our lives. He is glorified when we trust Him, especially in our trials. He is glorified when we are full of His joy. He is glorified when we tell others about Him and see them trust in Him through our witness. To reach the world, God uses people whom He has given to His Son for His glory.
2. To reach the world, the Father uses people who know and obey Him through His Son (John 17:6-8).
John 17:6-8: “I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. Now they have come to know that everything You have given Me is from You; for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me.”
These verses are packed, but I can only skim the surface here. The question is, in light of Jesus’ prediction that the disciples would all desert Him and be scattered (John 16:32), and in light of their frequent misunderstandings, how can Jesus pray as He does in verses 6-8? Consider the following:
First, Jesus isn’t comparing the disciples’ weak faith and shallow understanding before the resurrection with what they would become after the resurrection. Rather, He is contrasting their current faith and understanding with the unbelief and spiritual darkness of the world that had rejected Jesus as their Messiah (D. A. Carson, The Gospel According to John [Eerdmans/Apollos], p. 559). Their faith was often weak and their understanding was often lacking. But at least they had not walked away when Jesus taught hard truths (John 6:68-69). They had expressed their commitment to die with Jesus, if need be (John 11:16; 13:37). The fact that Jesus goes on to pray for the Father to keep them (John 17:11, 15) shows that He is not oblivious to their many weaknesses.
Second, Jesus’ prayer gives us a glimpse of His intercession for us as our High Priest in heaven. As Paul exclaims (Rom. 8:33-34), “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us.” He goes on to affirm that nothing can separate us from God’s love for us in Christ. Marcus Rainsford wrote (Our Lord Prays for His Own [Moody Press], p. 129):
Let us evermore remember this most precious fact, that however in His wondrous grace our blessed Teacher may [show us] our deficiencies; however He may correct and rebuke us, [showing] us in our daily experience how needy, how feeble we are, and of how little faith—yet our standing before God is in the fullness of our Head and Representative; and He will never allow us to appear before His Father otherwise than as endued with all the completeness of His own righteousness.
That is our exalted position in Christ! Even now we are seated with Him in heavenly places (Eph. 2:6). We’re accepted in Christ (Rom. 15:7). But, should be in practice what we are in our position. Because we are in Christ (Ephesians 1-3), we are to walk in a manner worthy of Him (Ephesians 4-6). Jesus manifested the Father’s name to the disciples (John 17:6). His name refers to His attributes or all that God is. While we know God if we have believed in Christ (1 John 2:13-14), we also should be growing to know Him more deeply (Phil. 3:10; 2 Pet. 3:18). And as 1 John 2:3 reminds us, “By this we know that we have come to know Him, if we keep His commandments.” To reach this lost world, God uses people who know Him through Jesus Christ and who keep His Word.
3. To reach the world God uses people whom He keeps in holiness and unity while they’re in this world (John 17:11-12).
John 17:11-12: “I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled.”
These verses anticipate verses 13-26: in verses 13-19, Jesus prays that the disciples will be kept in holiness; and in verses 20-26, He asks that future disciples will be kept in unity. There is a textual variant here: the King James Version (and New KJV) in verses 11 & 12 refers to keeping “those whom You have given Me,” whereas other versions follow the more likely original reading, keep them in “the name which You have given Me.” This means, “Keep them in full adherence to your character” (Carson, ibid., p. 562).
Jesus calls special attention to God’s character or name when He addresses Him as “Holy Father.” It is blasphemy for the pope to accept that title for himself! Only God is the Holy Father! This is the only time that Jesus uses this title. “Holy” points to God’s separateness from His creation and from all sin. “Father” points to His nearness and approachability. We can come to Him as our loving Father. Peter combines both of these truths (1 Pet. 1:14-16), “As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “You shall be holy, for I am holy.” He goes on (verse 17) to mention that we address God, the judge, as Father.
To keep us in holiness is both God’s job and our job. God keeps us from stumbling and will make us stand blameless in His presence (Jude 24); but we are commanded to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). God can’t use us to reach the world if we wallow in the filth of the world.
Also, God uses people whom He keeps in unity. I’ll say more about this when we get to the final part of Jesus’ prayer. But for now, note that Jesus prays (John 17:11) that the Father will keep the disciples so that “they may be one even as We are.” This is not organizational unity, but rather intrinsic, organic unity that stems from sharing the same nature. All true believers possess it because through the new birth we all share the same Spirit (1 Cor. 12:13). Paul calls it, “the unity of the Spirit.” It is a fact, and yet He exhorts us to be diligent to preserve it (Eph. 4:3). Like holiness, unity is both something God does and something we must work for.
Conclusion
Thus to reach the world, God uses people whom He has given to His son, who know and obey Him, whom He keeps while they’re in this world. But the text ends on a somber note, as Jesus mentions Judas (John 17:12), “the son of perdition,” who perished “so that the Scripture would be fulfilled.” God does not reach the world through people like Judas, who never was given to Jesus, who didn’t know and obey the Father, and who wasn’t kept in holiness and unity.
“Son of perdition” is a Hebrew expression that points both to Judas’ character and his destiny. There is an inexplicable mystery here, in that Judas played a role in God’s sovereign plan to put His Son on the cross. (Judas fulfilled Ps. 41:9; see John 13:18.) And yet Judas was not a robot who had no choice in the matter. Although Satan entered Judas’ heart to cause him to betray Jesus (John 13:27), Judas did it willingly because of his greed. So God ordained it, but Judas was responsible for what he did (Acts 2:23).
Why does Jesus mention Judas here? He is assuring His own heart and the disciples’ hearts that God is in control of the awful events of that night. Evil people cannot thwart God’s sovereign purpose; in fact, they inadvertently fulfill it. Jesus knew when He chose Judas to be a disciple that he was a devil (John 6:70). But it was part of God’s sovereign plan of salvation.
The application is, if you want God to use you in His plan to reach this world, don’t be a hypocrite like Judas. You don’t have to have impressive qualifications for God to use you. Rather, truly believe in Jesus as your Savior and Lord. Grow to know God and obey His word. Put yourself under God’s protective keeping, walking in holiness and in unity with other believers.
Application Questions
- How can a person know if he or she is one whom the Father has given to the Son? In other words, how can you know whether you’re one of the elect?
- What are some implications of the fact that God owns you and everything that you have? How would your life change if you took this into account every day?
- Some argue that the doctrine of election discourages prayer and evangelism. How would you refute this?
- What are the proper boundaries for Christian unity? How can we work toward true unity?
Copyright, Steven J. Cole, 2015, All Rights Reserved.
Unless otherwise noted, all Scripture Quotations are from the New American Standard Bible, Updated Edition © The Lockman Foundation
Related Topics: Christian Life
For what purpose did God create the world?
In general, Scripture teaches us that God created the world and all that is in it for His own glory and because He desired to share His life with others. The creation of all these things demonstrates His glory, His love, grace, mercy, wisdom, power, goodness, etc. Compare Psalm 19:1; 8:1; 50:6; 89:5. Usually, people want to then know, why did God allow sin?
As a summary of some of the issues, the Bible teaches us God created both the angels and man with volition, or the freedom of choice. He created both as holy and without sin that they might not only serve Him as the Creator, but bring Him glory. In particular, man, being created in God’s image (Gen. 1:26f), was created to have fellowship with God through the exercise of that image. Man was created to glorify God through the exercise of his personality—mind, heart, and will. With his mind he was to know God, with his heart he was to love God, and with his will, in response to his understanding and love of God, he was to choose for God in obedience. But God did not create robots. That would have brought very little glory to God. Because His creatures were not robots, there was the risk of a negative choice. But God, by His sovereign will, purpose, and foreknowledge, determined to allow this, indeed, He ordained it by His own eternal wisdom without Himself being the cause.
Many struggle with this, but in the process of all that has occurred, God’s glory is supremely revealed in all His Holy attributes—His holiness, righteousness, justice, mercy, grace, and love, veracity, truth, etc. God did not cause the creature to sin. If the creature was to really have the freedom to know, love, and choose for God and respond in worship and obedience as a free and independent agent, he had to have true freedom of choice. Thus, compare the temptation of Eve by the devil. He attacked her knowledge and understanding of God to get her to doubt God’s love, etc. The race fell because of Adam and Eve’s negative response to the grace of God. But in the process, God’s character and glory is revealed in a more total or complete way. So, through the cross, man’s sin, like diamonds reflecting the light against the backdrop of black velvet, reflects God’s love, mercy, grace, holiness and justice in infinite ways.
Finally, the Bible clearly shows us that God has perfectly provided for us so that we can be reconciled to Him, walk with Him and even overcome sin’s power through the finished work of Christ on the cross and the many blessing we have in Him. In this regard, there are three aspects or phases to the salvation God offers us in Christ—the past—by faith in Christ, we are saved from the penalty of sin; the present—we are being delivered from the power of sin (if we will walk by faith and in fellowship in Him); and the future—saved once and for all from the presence of sin with the return of Christ. So we can’t blame God. He has made more than sufficient provision for us and our sin problem even to the point of giving us His Son.
For more information on this from the standpoint of why God allowed Satan and sin, see the study on our web site on Satanology: Our Invisible Adversary, the Devil.
Related Topics: Creation, Hamartiology (Sin), Theology Proper (God)
What Is Sin?
Sin is anything that is contrary to the law or will of God. For example: if you lie, you have sinned. Why? Because God has said not to lie (Ex. 20:16). If you do what God has forbidden, then you have sinned. In addition, if you do not do what God has commanded, you sin (James 4:17). Either way, the result is eternal separation from God (Is. 59:2). Sin is lawlessness (1 John 1:3) and unrighteousness (1 John 5:17). Sin leads to blindness (John 9:41) and death (Rom. 6:23).
Paul, in the book of Romans, discusses sin. He shows that everyone, both Jew and Greek, is under sin (Rom. 3:9). He shows that sin is not simply something that is done, but a condition of the heart (Rom. 3:3,10,11,12). In Ephesians Paul says that we are “by nature children of wrath” (Rom. 2:3). Yet, “while we were still helpless, at the right time Christ died for the ungodly” (Rom. 5:6).
The power of sin is centrifugal. When at work in a human life, it tends to push everything out toward the periphery. Bits and pieces go flying off until only the core is left. Eventually bits and pieces of the core itself go flying off until in the end nothing at all is left. “The wages of sin is death” is St. Paul’s way of saying the same thing.
Other people and (if you happen to believe in him) God or (if you happen not to) the World, Society, Nature—whatever you call the greater whole of which you’re part—sin is whatever you do, or fail to do, that pushes them away, that widens the gap between you and them and also the gaps within your self.
For example, the sin of the Pharisee is not just (a) his holier-than-thou attitude which pushes other people away, but (b) his secret suspicion that his own holiness is deficient too, which pushes part of himself away, and (c) his possibly not-so-subconscious feeling that anybody who expects him to be all that holy must be a cosmic SOB, which pushes Guess Who away.
Sex is sinful to the degree that, instead of drawing you closer to another human being in his humanness, it unites bodies but leaves the lives inside them hungrier and more alone than before.
Religion and unreligion are both sinful to the degree that they widen the gap between you and the people who don’t share your views.
The word charity illustrates the insidiousness of sin. From meaning a free and loving gift it has come to mean a demeaning handout.
“Original Sin” means we all originate out of a sinful world which taints us from the word go. We all tend to make ourselves the center of the universe, pushing away centrifugally from the center everything that seems to impede its freewheeling. More even than hunger, poverty, or disease, it is what Jesus said he came to save the world from.
第 49課：神的兒女 – 「真」與「偽」 (約翰福音 8:37-47)
Related Media23 – 3 – 2014
聖經裡最使人惶恐的經文，其中一篇是耶穌在馬太福音7:21-23的話。
「不是所有稱呼我『主啊！主啊』的人都能進天國，只有遵行我天父旨意的人才能進去。當那日，必有許多人對我說：『主啊！主啊！我們不是奉你的名說預言，奉你的名趕鬼，奉你的名行許多異能嗎？』我就對他們宣稱：『我從來不認識你們。你們這些不守法的人，離開我去吧！』
在這段經文裡，有些人稱耶穌為「主」，並且用一些讓人欽佩的形式服侍祂，例如：奉主的名說預言、趕鬼和行許多異能。然而他們卻在審判的日子被拒在天堂的門外，因為他們的生活方式無視律法，顯示他們是神虛假的兒女。你和我將會永永遠遠在天堂或地獄，你希望絕對肯定你是神真正的兒女，朝天堂前進，而不是神虛假的兒女，永遠在地獄裡度過。
接著約翰福音8:30-31的對話，讓我們看到很多人，他們雖然聲稱信主，卻沒有真的得救的信。首先，在8:33，那些「信徒」相信他們的猶太血統使他們能在神面前站立，情況便開始清晰。他們誤以為生為猶太人，他們便能自動得到靈性上的自由；不過耶穌卻說他們實際上是罪的奴隸，只有（常常）在祂的道裡，才是祂真正的門徒。在8:34-36，對於他們宣稱擁有靈性的自由，耶穌告訴他們只有被祂釋放的，才真正自由。至於他們宣稱是亞伯拉罕的後裔，耶穌卻指出他們的行為，顯示他們是虛假的，因為他們意圖謀殺耶穌，所以他們並非如他們所想是神的兒女，按他們的心思意念，他們屬魔鬼。
在這裡，正如耶穌在別處的教導，人的行為出於他們的本質；好樹結好果子，壞樹結壞果子；神的兒女結出好行為，魔鬼的兒女結出惡行。可是，有時難以分辨，因為壞樹結出的果子，在我們看來似是好果子。例如：有很多非信徒，他們是「好」人，他們很友善，並且關懷別人，他們慷慨捐款給慈善機構幫助有需要的人，你希望有這樣的鄰舍；有些人看來十分像神的兒女，但他們卻行一些可怖的事，有些惡行使他們坐牢。
只有神才知道人心裡是甚麼，故此，我們經常難以確定真偽，就是我們的心，我們也不知道呢！我們在愛神和愛世界之間搖擺不定（兩者並沒有共同點，約翰壹書2:15）。我們需要按這段經文進行測試，先檢視自己，然後謹慎考慮檢視我們希望在靈性上給予幫助的人。原則是：
追隨撒旦和他的惡行，因為他們並非從神而生，不是神的兒女 愛主耶穌和祂的道，因為他們從神而生，是神真正的兒女
這經文顯示真的和虛假的神的兒女一些特質：
1. 神虛假的兒女認為他們自己是追隨基督的，但實質上他們追隨撒旦和他的惡行，因為他們並非從神而生。
這話可怕的地方，是這群本是屬撒旦的猶太人，他們宣稱自己信耶穌，並且熱衷宗教。換句話說，他們並非未改正的非教徒、公開宣認是無神論者、回教恐怖主義者或偶像敬拜者。這些人外表上對信仰充滿熱忱，公開承認信亞伯拉罕的神。耶穌直接告訴他們自欺，他們屬撒旦的營壘。故此，我們宣稱是基督徒，甚而在信仰上是積極熱心的，必須仔細思量以下五個特點，確保我們並不是自己欺騙自己！
A. 神虛假的兒女，倚賴宗教與神建立關係。
為免我們錯過了這主題，故此在這裡重申：在8:33，猶太人告訴耶穌：「我們是亞伯拉罕的後裔，從來沒有作過誰的奴僕。」在8:37耶穌表示知悉他們按肉身是亞伯拉罕的後裔，但祂駁斥他們不是亞伯拉罕的屬靈子孫。可是他們仍重申(8:39)：「我們的父就是亞伯拉罕。」耶穌指出 (8:39b-41a) 因他們的行為有別於亞伯拉罕，顯示他們的父（祖先）另有其人，他們反駁(8:41b) ：「我們不是從淫亂生的，我們只有一位父，就是 神。」
這話背後可能有兩個意思。瑪利亞懷有耶穌的謠言流傳了數拾年，它可以是狡詐地中傷耶穌的出身，暗示祂的母親未婚便有身孕，因此他們故意低貶耶穌說：「你是私生子，你的母親是不道德的；但我們卻不一樣。」這話也可指他們只是肯定他們並非外邦的偶像敬拜者。舊約常稱拜偶像為靈性上犯姦淫，所以，猶太人的辯駁可指：「我們並非生於拜偶像的外邦，我們是猶太人，神是我們的父。」
不管你怎樣演繹也清楚表明猶太人倚賴他們的猶太傳統和宗教，使他們得以在神面前站立。當使徒保羅還是法利賽人時，也以此為榮，以他的猶太資歷誇口（腓立比書3:4-6）；但當他得救後，他卻把這些當作有損。他寫道（羅馬書2:28-29）：「因為外表作猶太人的不是真正的猶太人，外表肉身的割禮也不是真正的割禮。惟有裏面作的，才是真猶太人；真割禮也是心裏的割禮，藉聖靈，不藉儀文。這人得稱讚，不是從人來的，乃是從 神來的。」另外（加拉太書3:7）：「所以你們要明白，那相信的人，就是亞伯拉罕的子孫。」
在基督教家庭出生和在教會長大，是莫大的福份，我也有這福份。但福份增多，對真光作回應的責任也增多。如果你不回應福音，不從罪中悔改回轉，不信靠主耶穌，你的宗教成長背景不單沒有好處，在審判的日子，你更難辭其咎。
B. 神虛假的兒女被欺哄，他們認為自己是神的兒女，但他們的行為顯示他們屬那惡者。
這些猶太人宣稱亞伯拉罕和神是他們屬靈的父親（8:39, 41），不過，他們對他們真正的屬靈父親 – 那惡者，卻瞎了眼！耶穌回答他們宣稱亞伯拉罕是他們的父，說 (8:39, 40) ：「你們若是亞伯拉罕的兒子，就必行亞伯拉罕所行的事。我將在 神那裏所聽見的真理告訴了你們，現在你們卻想要殺我，亞伯拉罕不作這樣的事。」而回應神是他們的父，耶穌回答說(8:42)：「倘若 神是你們的父，你們就必愛我；因為我本是出於 神，現在已經來到，我來並不是出於自己的主意，乃是他差我來。」
在他們宣稱全心全意追隨他們的宗教，他們同時卻企圖殺害神差遣到世上來拯救他們的獨生子，他們的行動將他們的本質表露無遺，他們是那惡者的兒女。
耶穌繼續（8:44）解釋撒旦從起初便是殺人的，並且是說謊者之父。他透過說謊、曲解神的話，透過誤導夏娃把人類滅絕。由於伊甸園的悲劇，他是所有謀殺犯和說謊者的創始者。這群猶太人尋找機會殺耶穌（8:37, 40）和說謊（8:55），反映出惡魔兒女的本質，因「兒子酷肖父親」或「有其父必有其子」，這群猶太人還不知被騙，他們還以為自己是正義的，耶穌才是說謊者和騙子，真是令人悲歎。
為避免我們被欺騙，我們必須問自己這一條難題：「我的行為顯示我是誰的兒女？」在第44節的兩個測試以外，還有更多的測試，但讓我們先以這兩條題目作檢視：「你有謀殺他人的企圖嗎？」你說：「我不想殺任何人，這題沒有把我勾著。」但不要這麼快便以為脫身了！耶穌說（馬太福音5:21-22）：
「你們聽見有吩咐古人的話：『不可殺人』和『凡殺人的，必受審判』。只是我告訴你們，凡向弟兄動怒的，必受審判；凡侮辱弟兄的，必受公會的審斷；凡罵弟兄『蠢材』的，必受地獄的火。」
停！如果你易怒，你需要徹底把這罪從你生命中移除。憤怒顯示在你的生命中，你最少給魔鬼留地步（以弗所書. 4:26-27），最壞的情況是你並不是神真正的兒女。不論是那個情況，憤怒並非「小過錯」，而是嚴重的罪！
或許，你可進行第44節的另一測試 – 說謊。耶穌評論撒旦：「(他) 不守真理，因他心裏沒有真理。他說謊是出於自己，因他本來是說謊者，也是說謊者之父。」你是否決意作一個誠實的人，還是作一個為了利益扭曲真理的人？你是否披上「基督徒」的外衣，讓你在教會裡看起來很棒，但實際上，你在家裡和私下的生活，卻違反神的道？說謊是虛偽的，誠實是神真正兒女的標記，而說謊是那惡者的標記。
C.神虛假的兒女，會把基督和祂的道從生命中移除，因為他們不想知道他們所犯的罪的真相
這群猶太人企圖殺耶穌，因他們容不下耶穌的道（8:37）。耶穌繼續告訴他們：「我將在 神那裏所聽見的真理告訴了你們，現在你們卻想要殺我，亞伯拉罕不作這樣的事。」在8:45耶穌還說：「因為我將真理告訴你們，你們就不信我。」真理揭示這群猶太人心中的罪惡，威脅他們；他們不選擇相信真理和從罪中悔改回轉，卻選擇除掉將信息帶給他們的人。
在這裡我再次提醒，我們並不是談論無神論者或不可知論者，我們是談論外表敬虔的人。按現代的用語，他們是教會的活躍份子，其中有部份是教會的長執、甚至是牧師。因此，你會問：「決志信主的信徒，今天怎樣把基督和祂的道在生命中移除？」
一些自由派「基督徒」透過削弱聖經的權威和無誤，把基督和祂的道在生命中移除。最常見的是拒絕創世記最初幾章經文是歷史來遷就進化論；接著把神蹟說成是虛構故事；繼而以聖經和現代「已啟蒙」的認知事物方式並不相乎，而把自己從部份經文抽離，例如，他們會爭辯聖經的男女角色是過時的文化傳統，在今天沒有約束力；他們爭辯聖經的同性戀觀點為「討厭同性戀」；聖經中首要的美德是愛和容忍，卻被演繹成譴責任何人的行為或信仰是錯誤的，儘管那些行為極其背離聖經教導。
雖然攻擊自由派基督徒很容易，但我們不可忽略福音派因不願意聽見和我們的罪有關的真理，把基督和祂的道在生命中移除。我們使用的其中一個簡單方法就是不理會聖經，我們不讀經、不尋求服從它，我們不理會聖經說甚麼，因為我們不默想經文。
另一個從生命中把基督和祂的道移除的方法，最少能淡化的方法，是將世俗的思想混入其中，例如：現代的心裡療法。有關自尊心的教導，廣泛在教會內傳播，已到了泛濫的情況，這思想並非源於聖經，而是從世俗的心理學家而來，例如：卡爾羅傑斯（Carl Roger）。它騎劫了聖經謙遜的教導，它建立罪惡的根源 – 驕傲，並為它服役。
另一個使我們可以按己意而行，而不遵守神的誡命，移除或淡化神的道的方法，是沿著經文加入其它「啟示」，最終以加入的啟示取代聖經。我曾聽到有基督徒說神告訴他們可以和非信徒結婚；又有男信徒告訴我神告訴他可以和太太離婚；一名靈恩派的牧師和太太離異，而他教會的長老並沒有要求他離去。當我詢問他們是甚麼緣故時，長老們說：「主並沒有告訴我們要這樣做。」我堅持說：「主確實告訴你要這樣做。主給你的吩咐在提摩太前書第3章。」但他們仍說：「不，主並沒有吩咐我們這樣做。」不合聖經教導的「啟示」優於神的道，當神的命令使我們感到不便、又或不易執行時，它容讓我們愛做甚麼便做甚麼。
D. 神虛假的兒女攻擊或低貶那些指證他們罪行的人。
猶太人說（8:41）：「我們不是從淫亂生的，我們只有一位父，就是 神。」這話的背後，如前面所說，他們可用此話中傷耶穌，以便不用聽祂的話；又或許是侮辱外邦的偶像敬拜。不管是那一樣，他們旨在轉移視線，透過指摘他人而逃避面對自己的罪和錯誤，他們不讓神的道指證他們的罪（約翰福音3:19-21）。真信徒容讓神的道的亮光揭示他們的罪，讓他們能夠從罪中回轉和在聖潔上成長。
E. 神虛假的兒女不能明白和遵行耶穌的教導，因為他們並不是從神而生。
這到了問題的根源，這問題在經文出現了兩次，在8:43，耶穌問：「你們為甚麼不明白我的話呢？」耶穌自行回答說：「無非是因你們不能接受我的道。」祂不是說：「你們沒有聽見我所說的。」而是說：「你們不能接受我的道。」希臘文用語是指沒有能力；他們欠缺屬靈的能力去接受耶穌的道，基本意思是指遵行。接著在8:46，祂問：「你們中間誰能指證我有罪呢？我既然將真理告訴你們，你們為甚麼不信我呢？」耶穌再次回答自己的問題（8:47）：「屬 神的人必聽 神的話；你們不聽，因為你們不屬於 神。」換句話說，他們並非從神而生。
聖經清楚表明因為罪的緣故，非信徒無能力做蒙神喜悅的事情（羅馬書8:8），也不能夠明白福音和屬靈真理，（哥林多後書4:4，哥林多前書2:14），神要人為不信而承擔責任（使徒行傳2:23）。假如你說：「這不公平啊！」你是與那位擁有宇宙主權者爭辯！小心啊！與其與祂橫梗對抗，倒不如向祂呼求恩典！「凡求告主名的，就必得救。」（羅馬書10:13）。當你得救後，要記著（哥林多前書1:30）：「是 神使你們得在基督耶穌裏……」神虛假的兒女追隨撒旦和他的惡行，是因為他們並沒有從神而生。
2. 神真正的兒女愛基督和服從祂的道，因為他們從神而生。
簡略而言，神真正的兒女有四個標記：
A. 神真正的兒女以神的道為生命的基礎。
在交談中，耶穌論及虛假信徒（8:37）：「你們心裏容不下我的道。」那翻譯作「容不下」的字，亦可以解作「我的道在你裡面沒有進展」。又或許，如8:31所述，他們沒有繼續遵守耶穌的道，這是神真正兒女的標記。在過往，我曾提及，能夠時常勝過罪的要訣，就是恆常在基督的道裡。神真正的兒女會和詩人一起說（詩篇119:11）：「我將你的話藏在心裏，免得我得罪你。」
B. 神真正的兒女遵行神的道。
耶穌說 (8:47) ：「屬 神的人必聽 神的話……」「聽」並不是指聽見了，法利賽人也聽見了，而是「聽從」。在8:39，耶穌說如果他們是亞伯拉罕的真子孫，就必行亞伯拉罕所行的事。亞伯拉罕不單因他的信見稱，他因著信而被稱為義（創世記15:6，羅馬書4:3），還因他服從神證明他的信名副其實（創世記26:5，雅各書2:21-23）。如約翰說（約翰壹書2:3）：「我們若遵守 神的誡命，就曉得我們是認識他。」你的生命有順服神的道的標記嗎？
C. 神真正的兒女愛耶穌。
耶穌說（8:42）：「倘若 神是你們的父，你們就必愛我……」耶穌在彼得不認祂後，祂恢復彼得的身份時，重複問他（21:16）：「約翰的兒子西門，你愛我嗎？」保羅也表達它的重要性（哥林多前書16:22）：「若有人不愛主，這人可詛可咒。」愛是致力為所愛的人尋求最大的好處；愛基督就是透過自己所做的，致力尋求祂的榮耀。那當然包括我的感受，當看見主得榮耀時，也是我最快樂的時候。然而，合乎聖經的愛的基礎並非感受，而是委身去尋求祂崇高的善。你是否已作這委身？你愛基督的程度是否足夠使你放棄犯罪？
D. 神真正的兒女愛耶穌和遵行祂的道，因為他們從神而生。
如我們所見，神虛假的兒女不能明白和遵行耶穌的道的核心問題，是他們不屬神，反過來說（8:47）：「屬 神的人必聽 神的話……」「屬神」指重生時「從神而生」。我們現在愛耶穌和遵行祂的道，那是因為我們有了新的本質，神的靈住在我們裡面，替我們打開了神的道的寶庫（哥林多前書2:9-10）。重生的實況把神真的兒女和虛假的兒女分辨出來。
結語
在哥林多後書13:5，保羅這樣寫：「你們要自己省察有信心沒有，要測驗自己。豈不知你們有耶穌基督在你們心裏嗎，除非你通不過測驗。」假如檢測做得過份，會變成過度自省，我不希望你們如此；可是我們亦不可忽略，有外表上終身能說會道而被假定是神真正兒女的唇徒，但他們的心卻遠離神（馬可福音7:6）。若聽到主說（馬太福音7:23）：「我從來不認識你們。你們這些不守法的人，離開我去吧！」這絕對是悲劇。你必須要確定你是神真正的兒女！
應用問題：
- 一些傳福音的方法鼓勵你給一個只是剛祈禱接受耶穌基督的人得救的確據。按上文所述的測試，你認為這是明智的嗎？為什麼或為什麼不?
- 你的生命中有沒有一些你需要處理的虛假標記嗎？你計畫怎樣做?
- 還有那些沒有在這裡提及的重生標記嗎？請列出經文出處。
- 你如何敏於使用這些測試來幫助別人，又不會構成論斷他人呢?
Copyright, Steven J. Cole, 2014, All Rights Reserved.
譯者註：除標示的地方，譯文中的經文使用 CNET
Translated by: Jenny Pao 鮑婉玲譯
Related Topics: Faith, Hamartiology (Sin), Satanology, Soteriology (Salvation)
第 49 课：神的儿女 – 「真」与「伪」 (约翰福音 8:37-47)
Related Media23 – 3 – 2014
圣经里最使人惶恐的经文，其中一篇是耶稣在马太福音7:21-23的话。
「不是所有称呼我『主啊！主啊』的人都能进天国，只有遵行我天父旨意的人才能进去。当那日，必有许多人对我说：『主啊！主啊！我们不是奉你的名说预言，奉你的名赶鬼，奉你的名行许多异能吗？』我就对他们宣称：『我从来不认识你们。你们这些不守法的人，离开我去吧！』
在这段经文里，有些人称耶稣为「主」，并且用一些让人钦佩的形式服侍祂，例如： 奉主的名说预言、赶鬼和行许多异能。然而他们却在审判的日子被拒在天堂的门外，因为他们的生活方式无视律法，显示他们是神虚假的儿女。你和我将会永永远远在天堂或地狱，你希望绝对肯定你是神真正的儿女，朝天堂前进，而不是神虚假的儿女，永远在地狱里度过。
继约翰福音 8:30-31 的对话，让我们看到很多人，他们虽然声称信主，却没有真的得救的信。首先，在8:33，那些「信徒」相信他们的犹太血统使他们能在神面前站立，情况便开始清晰。他们误以为生为犹太人，他们便能自动得到灵性上的自由；不过耶稣却说他们实际上是罪的奴隶，只有（常常）在祂的道里，才是祂真正的门徒。 在8:34-36，对于他们宣称拥有灵性的自由，耶稣告诉他们只有被祂释放的，才真正自由。至于他们宣称是亚伯拉罕的后裔，耶稣却指出他们的行为，显示他们是虚假的，因为他们意图谋杀耶稣，所以他们并非如他们所想是神的儿女，按他们的心思意念，他们属魔鬼。
在这里，正如耶稣在别处的教导，人的行为出于他们的本质；好树结好果子，坏树结坏果子；神的儿女结出好行为，魔鬼的儿女结出恶行。可是，有时难以分辨，因为坏树结出的果子，在我们看来似是好果子。例如：有很多非信徒，他们是「好」人，他们很友善，并且关怀别人，他们慷慨捐款给慈善机构帮助有需要的人，你希望有这样的邻舍；有些人看来十分像神的儿女，但他们却行一些可怖的事，有些恶行使他们坐牢。
只有神才知道人心里是甚么，故此，我们经常难以确定真伪，就是我们的心，我们也不知道呢！我们在爱神和爱世界之间摇摆不定（两者并没有共同点，约翰壹书2:15）。我们需要按这段经文进行测试，先检视自己，然后谨慎考虑检视我们希望在灵性上给予帮助的人。原则是：
追随撒旦和他的恶行，因为他们并非从神而生，不是神的儿女。 爱主耶稣和祂的道，因为他们从神而生，是神真正的儿女。
这经文显示真的和虚假的神的儿女一些特质：
1. 神虚假的儿女认为他们自己是追随基督的，但实质上他们追随撒旦和他的恶行，因为他们并非从神而生。
这话可怕的地方，是这群本是属撒旦的犹太人，他们宣称自己信耶稣，并且热衷宗教。换句话说，他们并非未改正的非教徒、公开宣认是无神论者、回教恐怖主义者或偶像敬拜者。这些人外表上对信仰充满热忱，公开承认信亚伯拉罕的神。耶稣直接告诉他们自欺，他们属撒旦的营垒。故此，我们宣称是基督徒，甚而在信仰上是积极热心的，必须仔细思量以下五个特点，确保我们并不是自己欺骗自己！
A. 神虚假的儿女，倚赖宗教与神建立关系。
为免我们错过了这主题，故此在这里重申：在 8:33 ，犹太人告诉耶稣 ：「我们是亚伯拉罕的后裔，从来没有作过谁的奴仆。」在8:37耶稣表示知悉他们按肉身是亚伯拉罕的后裔，但祂驳斥他们不是亚伯拉罕的属灵子孙。可是他们仍重申(8:39)：「我们的父就是亚伯拉罕。」耶稣指出 (8:39b-41a) 因他们的行为有别于亚伯拉罕，显示他们的父（祖先）另有其人，他们反驳 (8:41b) ：「我们不是从淫乱生的，我们只有一位父，就是 神。」
这话背后可能有两个意思。玛利亚怀有耶稣的谣言流传了数十年，它可以是狡诈地中伤耶稣的出身，暗示祂的母亲未婚便有身孕，因此他们故意低贬耶稣说：「你是私生子，你的母亲是不道德的；但我们却不一样。」这话也可指他们只是肯定他们并非外邦的偶像敬拜者。旧约常称拜偶像为灵性上犯奸淫，所以，犹太人的辩驳可指：「我们并非生于拜偶像的外邦，我们是犹太人，神是我们的父。」
不管你怎样演绎也清楚表明犹太人倚赖他们的犹太传统和宗教，使他们得以在神面前站立。 当使徒保罗还是法利赛人时，也以此为荣，以他的犹太资历夸口（腓立比书3:4-6）；但当他得救后，他却把这些当作有损。 他写道（罗马书2:28-29）：「因为外表作犹太人的不是真正的犹太人，外表肉身的割礼也不是真正的割礼。惟有里面作的，才是真犹太人；真割礼也是心里的割礼，藉圣灵，不藉仪文。这人得称赞，不是从人来的，乃是从 神来的。」另外（加拉太书3:7）：「所以你们要明白，那相信的人，就是亚伯拉罕的子孙。」
在基督教家庭出生和在教会长大，是莫大的福份，我也有这福份。但福份增多，对真光作回应的责任也增多。如果你不回应福音，不从罪中悔改回转，不信靠主耶稣，你的宗教成长背景不单没有好处，在审判的日子，你更难辞其咎。
B. 神虚假的儿女被欺哄，他们认为自己是神的儿女，但他们的行为显示他们属那恶者。
这些犹太人宣称亚伯拉罕和神是他们属灵的父亲（8:39, 41），不过，他们对他们真正的属灵父亲 – 那恶者 – 却瞎了眼！耶稣回答他们宣称亚伯拉罕是他们的父，说 (8:39, 40)：「你们若是亚伯拉罕的儿子，就必行亚伯拉罕所行的事。我将在 神那里所听见的真理告诉了你们，现在你们却想要杀我，亚伯拉罕不作这样的事。」而回应神是他们的父，耶稣回答说 (8:42) ：「倘若 神是你们的父，你们就必爱我；因为我本是出于 神，现在已经来到，我来并不是出于自己的主意，乃是他差我来。」
在他们宣称全心全意追随他们的宗教，他们同时却企图杀害神差遣到世上来拯救他们的独生子，他们的行动将他们的本质表露无遗，他们是那恶者的儿女。
耶稣继续（ 8:44 ）解释撒旦从起初便是杀人的，并且是说谎者之父。他透过说谎、曲解神的话，透过误导夏娃把人类灭绝。由于伊甸园的悲剧，他是所有谋杀犯和说谎者的创始者。这群犹太人寻找机会杀耶稣（8:37, 40）和说谎（8:55），反映出恶魔儿女的本质，因「儿子酷肖父亲」或「有其父必有其子」，这群犹太人还不知被骗，他们还以为自己是正义的，耶稣才是说谎者和骗子，真是令人悲叹。
为避免我们被欺骗，我们必须问自己这一条难题：「我的行为显示我是谁的儿女？」在第44节的两个测试以外，还有更多的测试，但让我们先以这两条题目作检视：「你有谋杀他人的企图吗？」你说：「我不想杀任何人，这题没有把我勾着。」但不要这么快便以为脱身了！耶稣说（马太福音5:21-22）：
「你们听见有吩咐古人的话：『不可杀人』和『凡杀人的，必受审判』。只是我告诉你们，凡向弟兄动怒的，必受审判；凡侮辱弟兄的，必受公会的审断；凡骂弟兄『蠢材』的，必受地狱的火。」
停！如果你易怒，你需要彻底把这罪从你生命中移除。愤怒显示在你的生命中，你最少给魔鬼留地步（以弗所书4:26-27），最坏的情况是你并不是神真正的儿女。不论是那个情况，愤怒并非「小过错」，而是严重的罪！
或许，你可进行第 44 节的另一测试 – 说谎。耶稣评论撒旦：「(他)不守真理，因他心里没有真理。他说谎是出于自己，因他本来是说谎者，也是说谎者之父。」你是否决意作一个诚实的人，还是作一个为了利益扭曲真理的人？你是否披上「基督徒」的外衣，让你在教会里看起来很棒，但实际上，你在家里和私下的生活，却违反神的道？说谎是虚伪的，诚实是神真正儿女的标记，而说谎是那恶者的标记。
C. 神虚假的儿女 ，会把基督和祂的道从生命中移除，因为他们不想知道他们所犯的罪的真相
这群犹太人企图杀耶稣，因他们容不下耶稣的道（ 8:37 ）。 耶稣继续告诉他们：「我将在 神那里所听见的真理告诉了你们，现在你们却想要杀我，亚伯拉罕不作这样的事。」在8:45耶稣还说：「因为我将真理告诉你们，你们就不信我。」真理揭示这群犹太人心中的罪恶，威胁他们；他们不选择相信真理和从罪中悔改回转，却选择除掉将信息带给他们的人。
在这里我再次提醒，我们并不是谈论无神论者或不可知论者，我们是谈论外表敬虔的人。按现代的用语，他们是教会的活跃份子，其中有部份是教会的长执、甚至是牧师。因此，你会问：「决志信主的信徒，今天怎样把基督和祂的道在生命中移除？」
一些自由派「基督徒」透过削弱圣经的权威和无误，把基督和祂的道在生命中移除。最常见的是拒绝创世记最初几章经文是历史来迁就进化论；接着把神迹说成是虚构故事；继而以圣经和现代「已启蒙」的认知事物方式并不相乎，而把自己从部份经文抽离，例如，他们会争辩圣经的男女角色是过时的文化传统，在今天没有约束力；他们争辩圣经的同性恋观点为「讨厌同性恋」；圣经中首要的美德是爱和容忍，却被演绎成谴责任何人的行为或信仰是错误的，尽管那些行为极其背离圣经教导。
虽然攻击自由派基督徒很容易，但我们不可忽略福音派因不愿意听见和我们的罪有关的真理，把基督和祂的道在生命中移除。我们使用的其中一个简单方法就是不理会圣经，我们不读经、不寻求服从它，我们不理会圣经说甚么，因为我们不默想经文。
另一个从生命中把基督和祂的道移除的方法，最少能淡化的方法，是将世俗的思想混入其中，例如：现代的心里疗法。有关自尊心的教导，广泛在教会内传播，已到了泛滥的情况。这思想并非源于圣经，而是从世俗的心理学家而来，例如：卡尔罗杰斯（Carl Roger）。它骑劫了圣经谦逊的教导，它建立罪恶的根源 – 骄傲，并为它服役。
另一个使我们可以按己意而行，而不遵守神的诫命，移除或淡化神的道的方法，是沿着经文加入其它「启示」，最终以加入的启示取代圣经。我曾听到有基督徒说神告诉他们可以和非信徒结婚；又有男信徒告诉我神告诉他可以和太太离婚；一名灵恩派的牧师和太太离异，而他教会的长老并没有要求他离去。当我询问他们是甚么缘故时，长老们说：「主并没有告诉我们要这样做。」我坚持说：「主确实告诉你要这样做。主给你的吩咐在提摩太前书第3章。」但他们仍说：「不，主并没有吩咐我们这样做。」不合圣经教导的「启示」优于神的道，当神的命令使我们感到不便、又或不易执行时，它容让我们爱做甚么便做甚么。
D. 神虚假的儿女攻击或贬低那些指证他们罪行的人。
犹太人说（8:41）：「我们不是从淫乱生的，我们只有一位父，就是 神。」这话的背后，如前面所说，他们可用此话中伤耶稣，以便不用听祂的话；又或许是侮辱外邦的偶像敬拜。不管是那一样，他们旨在转移视线，透过指摘他人而逃避面对自己的罪和错误，他们不让神的道指证他们的罪（约翰福音3:19-21）。真信徒容让神的道的亮光揭示他们的罪，让他们能够从罪中回转和在圣洁上成长。
E. 神虚假的儿女不能明白和遵行耶稣的教导，因为他们并不是从神而生。
这到了问题的根源，这问题在经文出现了两次，在 8:43 ，耶稣问：「你们为甚么不明白我的话呢？」耶稣自行回答说：「无非是因你们不能接受我的道。」祂不是说：「你们没有听见我所说的。」而是说：「你们不能接受我的道。」希腊文用语是指没有能力；他们欠缺属灵的能力去接受耶稣的道，基本意思是指遵行。接着在8:46，祂问：「你们中间谁能指证我有罪呢？ 我既然将真理告诉你们，你们为甚么不信我呢？」耶稣再次回答自己的问题（8:47）：「属 神的人必听 神的话；你们不听，因为你们不属于 神。」换句话说，他们并非从神而生。
圣经清楚表明因为罪的缘故，非信徒无能力做蒙神喜悦的事情（罗马书 8:8 ），也不能够明白福音和属灵真理，（哥林多后书 4:4 ，哥林多前书 2:14 ），神要人为不信而承担责任（使徒行传 2:23 ）。假如你说：「这不公平啊！」你是与那位拥有宇宙主权者争辩！小心啊！与其与祂横梗对抗，倒不如向祂呼求恩典！「凡求告主名的，就必得救。」（罗马书10:13）。当你得救后，要记着（哥林多前书1:30）：「是 神使你们得在基督耶稣里......」神虚假的儿女追随撒旦和他的恶行，是因为他们并没有从神而生。
2. 神真正的儿女爱基督和服从祂的道，因为他们从神而生。
简略而言，神真正的儿女有四个标记：
A. 神真正的儿女以神的道为生命的基础。
在交谈中，耶稣论及虚假信徒（ 8:37 ）：「你们心里容不下我的道。」那翻译作「容不下」的字，亦可以解作「我的道在你里面没有进展」。又或许，如8:31所述，他们没有继续遵守耶稣的道，这是神真正儿女的标记。在过往，我曾提及，能够时常胜过罪的要诀，就是恒常在基督的道里。神真正的儿女会和诗人一起说（诗篇119:11）：「我将你的话藏在心里，免得我得罪你。」
B. 神真正的儿女遵行神的道。
耶稣说 (8:47) ：「属 神的人必听 神的话......」「听」并不是指听见了，法利赛人也听见了，而是「听从」。在8:39，耶稣说如果他们是亚伯拉罕的真子孙，就必行亚伯拉罕所行的事。亚伯拉罕不单因他的信见称，他因着信而被称为义（创世记15:6，罗马书4:3），还因他服从神证明他的信名副其实（创世记26:5，雅各书2:21-23）。如约翰说（约翰壹书2:3）：「我们若遵守 神的诫命，就晓得我们是认识他。」你的生命有顺服神的道的标记吗？
C. 神真正的儿女爱耶稣。
耶稣说（ 8:42 ）：「 倘若 神是你们的父，你们就必爱我......」耶稣在彼得不认祂后，祂恢复彼得的身份时，重复问他（ 21:16 ）：「 约翰的儿子西门，你爱我吗？」保罗也表达它的重要性（哥林多前书16:22）：「若有人不爱主，这人可诅可咒。」爱是致力为所爱的人寻求最大的好处；爱基督就是透过自己所做的，致力寻求祂的荣耀。那当然包括我的感受，当看见主得荣耀时，也是我最快乐的时候。然而，合乎圣经的爱的基础并非感受，而是委身去寻求祂崇高的善。你是否已作这委身？你爱基督的程度是否足够使你放弃犯罪？
D. 神真正的儿女爱耶稣和遵行祂的道，因为他们从神而生。
如我们所见，神虚假的儿女不能明白和遵行耶稣的道的核心问题，是他们不属神，反过来说（ 8:47 ）：「属 神的人必听 神的话......」「属神」指重生时「从神而生」。我们现在爱耶稣和遵行祂的道，那是因为我们有了新的本质，神的灵住在我们里面，替我们打开了神的道的宝库（哥林多前书2:9-10）。重生的实况把神真的儿女和虚假的儿女分辨出来。
结语
在哥林多后书 13:5 ，保罗这样写：「你们要自己省察有信心没有，要测验自己。岂不知你们有耶稣基督在你们心里吗，除非你通不过测验。」假如检测做得过份，会变成过度自省，我不希望你们如此；可是我们亦不可忽略，有外表上终身能说会道而被假定是神真正儿女的唇徒，但他们的心却远离神（马可福音7:6）。若听到主说（马太福音7:23）：「我从来不认识你们。你们这些不守法的人，离开我去吧！」这绝对是悲剧。你必须要确定你是神真正的儿女！
应用问题：
- 一些传福音的方法鼓励你给一个只是刚祈祷接受耶稣基督的人得救的确据。按上文所述的测试，你认为这是明智的吗？为什么或为什么不?
- 你的生命中有没有一些你需要处理的虚假标记吗？你计划怎样做?
- 还有那些没有在这里提及的重生标记吗？请列出经文出处。
- 你如何敏于使用这些测试来帮助别人，又不构成论断他人呢?
Copyright, Steven J. Cole, 2014, All Rights Reserved.
译者注：除标示的地方，译文中的经文使用 CNET。
Translated by: Jenny Pao 鲍婉玲译
Related Topics: Faith, Hamartiology (Sin), Satanology, Soteriology (Salvation)