教会中有一个奇怪的悖论，就是这个世界充满了受过洗礼的非基督徒。 Uh, one of the strange paradoxes in the church is that the world is full of baptized non-Christians.
全世界有数百万这样的人，都是受过洗礼的非基督徒。 Millions of them, all over the planet, baptized non-Christians.
与此同时，教会里又充满了未受洗的基督徒，就像你们当中的一些人。 While at the same time, the church is full of non-baptized Christians, like some of you.
这是多么奇怪的悖论。 What a strange paradox that is.
这就引出了关于洗礼的问题，它是什么，为什么人们对它如此困惑。 And it raises the issue of baptism and what it is and why people are so confused about it.
我们恩典社区教会对洗礼有合乎圣经的理解。 We here at Grace Community Church understand baptism biblically.
我们理解它的方式，我们理解它的意义。 We understand its method, we understand its meaning.
多年来，我们甚至在广播中播放洗礼仪式，这是我所知道的其他事工从未做过的。 We have even, through the years, put baptisms on the radio, which no other ministry that I know of has ever done.
多年来，在我们早期的牧者大会中，我们会用其中一个晚上来举行洗礼。 We have, through the years, in the early days of our Shepherd's Conferences, taken one of the nights of Shepherd's Conference to do baptisms.
上周在真理大会结束时我们举行了洗礼。 We had a baptism last week at the conclusion of the Truth Matters Conference.
基本上，在一年中的每个周日晚上，我们都会在这里听受洗之人的见证。 And essentially, just about every single Sunday night through the year, right here, we have testimonies of people being baptized.
我们从圣经中理解什么是信徒的洗礼。 We understand what believer's baptism is, from Scripture.
但是有很多人不明白，不理解它，有人不知道它的重要性， 也不认为洗礼的方式重要，甚至不在意一个人受洗的时间。 But there's a world of people who don't get it, who don't understand it, and there are people who don't know that it is important and d- don't think the methodology is important, or even the time when a person is baptized.
有些人对洗礼感到困惑，不知道它的方式是什么，意义是什么，特别是关于婴 儿洗礼的问题，这就是为什么世界上会有这么多在婴儿时期受洗的非基督徒。 There are folks who are just plain confused about baptism, what is its method, what is its meaning, and in particular, what about the baptizing of infants, which is how you get a world full of non-Christians who have been baptized as infants.
近年来，教会变得比较注重媒体。 The church, in recent years, has become, kind of, media oriented.
许多人是通过收听基督教广播、观看基督教电视、参加一 些大型活动、聚会或所谓的布道会而来到基督面前的。 Many people come to Christ by listening to Christian radio, Christian television, going to some kind of big event, some kind of meeting, some kind of, what is called a crusade or something like that.
在这样的情况下，他们既听不到关于真正信徒洗礼的教导，也没有机会接受洗礼。 In situations like that, they would hear nothing about nor have any opportunity for baptism, true believer's baptism.
这些人通常四处游荡，可能在不同的教会之间来 回，洗礼对他们来说从未成为一个重要问题。 These people typically float around and maybe go a little bit here and a little bit there from church to church and baptism never becomes an issue for them.
许多教会都注重实用性，而洗礼并不是一个很实用 的事情来引入人们的生活中，所以它就被搁置了。 Many churches are so designed to be pragmatic and baptism isn't really a very pragmatic thing to introduce into people's lives, and so it just gets left behind.
我们可以说，实用主义已经成为圣事的死敌。 Pragmatism has, uh, been the death of the sacraments, we might say.
但让我担心的是，我们需要理解洗礼，因为它在圣经中是一个命令。 But what concerns me is that we need to understand baptism because it is, in Scripture, a command.
一个命令。 A command.
在马太福音第28章末尾的大使命中非常清楚。 The Great Commission is very clear at the end of the Gospel of Matthew in chapter 28.
你们都知道这些话。 You know these words.
「所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们 施洗。」所有的民族都需要听到福音，而那些相信的人需要受洗。 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father, the Son, and the Holy Spirit." All nations need to hear the gospel, and those who believe need to be baptized.
彼得在使徒行传第2章五旬节的第一次讲道中说：「你们各人要悔改，受洗。」那一 天，有数千人，3000人受洗，在教会开始成长的早期，每天都有更多的人受洗。 Peter, in the first sermon on the Day of Pentecost in Acts 2 says, "Repent and be baptized." On that day, there were thousands of people, 3,000 baptized, thousands more day after day after day in, uh, the early days of the church as it began to grow.
圣经清楚表明，洗礼是一个要求，它既是对个别信徒的命令，也是对教会的命令。 It is clear in Scripture that baptism is a requirement, it is a command both to the individual believer and to the church.
然而，对它的困惑仍然普遍存在。 Still, its confusion is widespread.
因此，有数百万受过洗礼的非基督徒，可能还有数百万未受洗的基督徒。 Hence, millions of baptized non-Christians and perhaps millions of unbaptized Christians.
所以我想从圣经的角度来谈论洗礼。 So I wanna talk about baptism from the biblical viewpoint.
我不希望你们对这个问题一无所知，在我们今晚，也 许还有下周要讲的内容之后，你们就不会再无知了。 I don't want you to be ignorant of this issue, and you won't be after we have covered what we're gonna cover tonight and perhaps a little bit next week.
你们必须面对这个现实，这是一个命令，你们被呼召要顺服。 You're going to have to face the reality that this is a command and you are called to be obedient.
你们不能对它无动于衷，因为这是一个命令。 You cannot be indifferent to it, because it is a command.
你可能会反抗、不愿意，也很可能你完全不感兴趣，因为你根本不愿意公开地承认基督。 You could be defiant, unwilling, and it is very possible that you could be completely disinterested because you're not willing at all to confess Christ openly and publicly.
但对于那些真正相信主耶稣基督的人，我们需要理解圣经对洗礼的教导。 But for those who are genuinely believers in the Lord Jesus Christ, we need to understand what the Bible says about baptism.
关于洗礼的许多困惑来自于所谓的婴儿洗礼现象。 Much confusion over baptism has come from this phenomenon called paedo-baptism, or baby baptism.
这是从哪里来的？ Where did this come from?
为了正确地区分所有关于洗礼的错误认识，使你能够明 白它的真正含义并顺服它，我们需要谈一谈婴儿洗礼。 And to get a proper separation from all that is untrue about baptism, uh, to place yourself in the category of knowing what it really is so that you can be obedient to it, we need to talk a little bit about infant baptism.
对于你们这些前罗马公教徒，你们可能在婴儿时期就受过洗。 For those of you who are former Roman Catholics, you were probably baptized as a baby.
对于那些在长老会、路德会、圣公会、英国国教会或卫理公会家庭长大的人，我们可以 一直说到浸信会，你们可能在婴儿时期受过洗，或者你们的父母很可能相信这个做法。 Uh, for those of you who, uh, were raised by Presbyterian parents or Lutheran parents or Episcopalian parents or Anglican parents or Methodist parents, and we can go pretty much down the line until we get to the Baptists, you were probably baptized as a baby, or there's a good possibility that your parents believed in that.
我要说的是，这种做法很普遍。 What I'm saying is, this is widespread.
这是罗马公教会体系的一部分，也是东正教体系（即东方大公教会）的一部分。 It is part and parcel of the Roman Catholic system, as well as the Orthodox system, which was the Eastern Catholic Church.
这是改革宗新教神学的一部分，除了那些对洗礼有特别看法并以 浸信会自称的人，或那些认同我们所说的信徒洗礼观点的人。 It is part and parcel of Reformed Protestant theology, with the exception of those who, who have a view of baptism and identify themsel- as such by calling themselves Baptists or those who identify with that view of baptism that we call believer's baptism.
但从历史上看，基督教主要是以婴儿洗礼为特征的。 But for the most part, historically, Christianity has been marked by infant baptism.
事实上，从大约4世纪开始，婴儿洗礼就成为基督教会的常规做法。 In fact, from about the 4th century on, infant baptism has been the norm in the Christian church.
16世纪的改教运动并没有改变这一点。 The Reformation in the 1500s didn't change that.
从这个意义上说，这是一次不完整的改革。 So in that sense, it was an incomplete reformation.
几年前，我被邀请就这个主题发言，我很乐意这样做，因为改革 宗的人需要在这个问题上有清晰的认识。我确实说得很清楚。 It was a few years ago that I was asked to speak on this subject, uh, which I gladly did, because there needed to be clarity in the minds of Reformed people over this issue.Well, I was clear about it.
并且从圣经角度进行了论证。 And made a Biblical case for it.
然而，传统根深蒂固，以至于这个群体很少有改变。 And yet, the tradition is so steep and deep that little change comes from that community.
他们继续为婴儿洗礼辩护。 They continue to defend infant baptism.
你可能会说：「这是个大问题吗？」这确实是个大问题，我会告诉你为什么。 Now, you say, "Well, is it a big issue?" It's a huge issue and I'm gonna show you why.
我要给你们五个我们必须拒绝婴儿洗礼的理由。 I want to give you five reasons why we must reject infant baptism.
五个理由。 Five reasons.
这是第一个理由，而且这个理由就足够了，婴儿洗礼不在圣经中。 Here's the first one, and this would be enough, infant baptism is not in the Scripture.
婴儿洗礼不在圣经中。 Infant baptism is not in the Scripture.
圣经中没有任何地方提倡或记载婴儿洗礼这样的事。 Scripture nowhere advocates or records any such thing as the baptism of an infant.
因此，不可能从圣经中支持婴儿洗礼。 It is therefore impossible to support infant baptism from the Bible.
它不在圣经中。 It is not in the Bible.
没有一个事例，没有一个命令，没有一个呼召，没有一个描述。 There's not an incident of it, there's not a mandate, there's not a call for it, there's not a description of it.
它根本不存在。 It doesn't appear.
事实上，如果你回顾历史，我待会儿会和你们一起 回顾，你会发现历史学家已经确认了这个事实。 In fact, if you go back in history, and I'm gonna do that in a little bit with you, you will find that historians have affirmed this fact.
过去几代的神学领袖已经确认了这个真理。 Theological leaders in generations past have affirmed this truth.
例如，德国神学家施莱尔马赫写道：「所有声称在新约中找到 的婴儿洗礼的痕迹，都必须先被插入其中。」他来自路德会传 统，但承认你必须把它放进圣经里，因为它本来就不在那里。 For example, Friedrich Schleiermacher, the German theologian wrote, "All traces of infant baptism which are asserted to be found in the New Testament must first be inserted there." He would come from a Lutheran tradition but affirm you'd have to put it in the Bible because it isn't there.
许多德国和英国国教会的一流神学家和学者一致确认，婴儿洗礼 不仅在新约中找不到，在使徒和后使徒时期的作者中也找不到。 A host of German and front rank theologians and scholars of the Church of England have united to affirm not only the absence of infant baptism from the New Testament, but the absence from apostolic and post-apostolic writers.
这是实行婴儿洗礼的英国国教会。 This is the Anglican Church, the Church of England that does infant baptism.
这是实行并确认婴儿洗礼的路德会，说它不在圣经中。 This is the Lutheran Church that affirms and does infant baptism, saying it's not in the Bible.
它首先出现在二、三世纪，到了四世纪成为常规。 It arose, first of all, uh, started appearing in the second and third century, became normalized in the fourth century.
B.B. B.B.
华菲德是一位著名的长老会信徒，长老会实行婴 儿洗礼，他确认婴儿洗礼并不出现在圣经中。 Warfield, who was a noted Presbyterian, Presbyterians do infant baptism, affirmed that infant baptism does not appear in the Scripture.
我们可能会认为，如果这是真的，加尔文的规范原则应该适用。 We might think that if this is true, that the Calvinistic regulative principle might be applied.
改革宗的规范原则说，如果圣经没有命令的，就是被禁止的。 The regulative principle of the Reformation said if Scripture doesn't command it, it is forbidden.
如果圣经没有命令的，就是被禁止的。 If Scripture doesn't command it, it is forbidden.
这就是所谓的规范原则。 That was called the regulative principle.
当人们认识到它不在圣经中时，它是如何继续存在的呢？ How in the world did it stay when people recognized that it wasn't in the Bible?
但它确实存在了。 Well, it did.
这不是一个小问题。 And it was no small issue.
事实上，它不仅在改教之前的1200年间在组织化的教会（公教会）中成 为常规，而且在整个中世纪都继续存在，经过改教运动一直延续到今天。 In point of fact, not only for 1200 years until the Reformation was it in place, the norm in the organized church, the Catholic Church, but even through the whole of the Middle Ages, it continued through the Reformation and out the other side, even until today.
在中世纪期间，严格的教会法律被制定为民法典的一部分。 And during the Middle Ages, severe ecclesiastical laws were created as part of a civil code.
在欧洲，各国是分裂的。 In, um, Europe, nations were divided.
有公教国家和新教国家。 There were Catholic nations or countries and Protestant countries.
当时没有政教分离。 And there was no separation of church and state.
教会和国家是一个巨大的一体化权力。 The, the, the church and the state were one great sort of monolithic power.
有公教国家，也有新教国家。 There were Catholic states and there were Protestant states.
在公教国家，每个人都因婴儿洗礼而成为公教徒，在新 教国家，每个人都因新教的婴儿洗礼而成为新教徒。 And everybody in the Catholic state was a Catholic by virtue of infant baptism, and everybody in a Protestant state was a Protestant by virtue of Protestant infant baptism.
如果你在这个国家，你不仅要从社会角度遵守民法，还要从宗教角度遵守民法。 And so if you were in the country, you were not only under the civil code, uh, from a social standpoint, but you were under the civil code from a religious standpoint.
重洗礼者被称为再洗礼派。 And re-baptism, re-baptizers were called Anabaptists.
这就是「再」的意思，即重新施洗的人。 That's what ana means, again, re-baptizers.
如果你给一个在婴儿时期受过洗的人重新施洗，那就是死罪。 And if you were a re-baptizer of somebody who was baptized as an infant, that was a capital offense.
没错，是死罪。 That's right, a capital offense.
这被视为对国家、对国家教会的冒犯，你可能会因此付出生命的代价。 It was an act against the state, against the state church, and you could pay with your life.
这被认为是该死的异端。 It was considered a heresy worthy of death.
任何违反其国家规定的洗礼的人，无论是在公教 国家还是新教国家，都会受到这种民法的惩罚。 Anybody who violated baptism as ordained in their country, whether a Catholic or a Protestant country, came under the punishment of this civil code.
这种情况持续了很长时间。 This was around for a long time.
如果你回到391年，你会读到皇帝的如下命令：「任何人背弃神圣的信仰，通过异端的迷 信玷污神圣的洗礼，都将被排除在人类社会之外。」换句话说，如果你反对婴儿洗礼，你就 会被排除在人类社会之外，「不得作为司法证人，如之前规定的那样，不得立遗嘱」，你不 能立遗嘱，「不得接受任何遗产，也不得被任何人指定为继承人。」所以如果你出来说：「 信徒需要先相信基督然后才受洗」，这是新约的教导，你就会在社会中成为不受欢迎的人。 If you go back to the year 391, you read the following order from the emperors: "Whoever forsakes the holy faith and desecrates the holy baptism through heretical superstition shall be excluded from human society." In other words, if you go against infant baptism, you are excluded from human society, "may give no judicial evidence, can as has been before prescribed, make no will," you couldn't leave a will, "take possession of no inheritance, or be appointed heir by no one." So if you came along and said, "Believers need to, uh, to come to the place of faith in Christ and then be baptized," which is what the New Testament teaches, you were persona non grata in your society.
这份文件翻译成英文还说：「我们本应该将这样的人放逐到遥远的地方， 但我们认为让他生活在人群中却得不到交往的乐趣是更严厉的惩罚。」 The document also, this translated into English says, "We would also banish such person to far distant places if we did not deem it a more severe punishment to make him dwell among men without having the pleasure of fellowship with them.
「他永远不能恢复他以前的法律地位，也不能在任何时候通过悔改来弥补他 的罪行，也不能用编造的借口来掩盖，因为那些亵渎了他们对神的信仰，并 作为神圣奥秘的叛徒与不信者结交的人，不能用谎言来为自己辩护。」 But he shall never regain his former legal capacity nor can he at any time make amends for his crime by repentance, nor hide the same under invented evasions and excuses, because those who profane the faith which they placed in God and as traitors to divine mysteries associate with the unbelieving cannot be justified by tissues of lies.
「人们确实会帮助那些堕落和犯错的人，但对于那些亵渎了神圣洗礼的可耻之人，任何改 善都不能像其他罪行那样获得减轻。」如果你支持任何不是婴儿洗礼的洗礼，你就完了。 For one comes indeed to the help of the fallen and erring, but to the infamous who profaned the holy baptism, no amelioration can procure mitigation as in the case of other offenses." You're done if you affirm any other than an infant baptism.
在这个社会中你就完蛋了。 You are finished in this society.
413年，皇帝霍诺里乌斯和狄奥多西二世的法律说：「如果有 人被判定对公教会的成员进行重洗礼，那么犯下这种可耻罪行的 人，以及如果他已达到负责年龄而允许自己接受洗礼的人⋯⋯」 A law of the emperor's Honorius and Theodosius II in the year 413 says, "If any person is convicted of having undertaken the re-baptism of a member of the Catholic Church, the one who has committed this shameful crime together with the one, provided he is of accountable age, who has allowed himself to be baptized..."...
「将毫不留情地处以死刑。」他们处决施洗的人和接受洗礼的人。 "shall be punished with death without mercy." They executed the person who did the baptizing and the person who was baptized.
处决之后，还会没收所有财产。 As a result of the execution, something else would follow, the confiscation of all possessions.
进一步引用沃姆斯的话：「最初，这些严厉的民法并不是为了保护婴儿洗礼，而是 为了保护国家教会，防止任何基督教团体中的重洗礼。」在任何基督教团体中。 Further quoting from, uh, the writer, Worms, "Originally indeed, these severe laws of the civil code were not issued for the defense of infant baptism, but were to secure the existence of the state church against re-baptism in any Christian circles." In any Christian circles.
这些人的财产被没收。 And the property of such persons was confiscated.
他们被标记为民法的违反者，被处以死刑并失去所有财产。 They were branded violators of the civil law, punished by death and the loss of all property.
因此，婴儿洗礼占据统治地位，因为人们不想失去生命。 Consequently, infant baptism reigned supreme 'cause people didn't wanna lose their lives.
公教会在整个中世纪都憎恨再洗礼派。 The Catholic Church hated the Anabaptists, even through the Middle Ages.
改革宗教会在救恩论上是正确的，但他们憎恨再洗礼派 ，因为他们接受了罗马公教会关于婴儿洗礼的观点。 The Reformers, the Reformed Church who got their soteriology right, hated the Anabaptists, the re-baptizers, because they bought into the Roman Catholic view of infant baptism.
改教运动的一个悲哀现实是，相信唯独圣经、唯独恩典、唯独信心、唯 独基督，所有这些「唯独」的改教家，却溺死那些给信徒施洗的人。 And one of the sad realities of the Reformation is that Reformers, who believed in sola scriptura, sola gratia, sola fide, sola Christus, all the solas, drowned people who baptized believers.
你想受洗吗？ You wanna be baptized?
我们会把你按在水下，直到你死去才放你上来。 We'll put you down and won't bring you up until you're dead.
一直都有人相信新约所教导的洗礼，波希米亚弟兄会、瓦勒度派、前瓦勒 度派，以及被广泛称为再洗礼派的人，这个绰号的意思是重新施洗的人。 There were always those who believed in baptism as the New Testament teaches it, Bohemian Brethren, Waldensians, Pre-Waldensians, the broad name of Anabaptists, which is a nickname meaning re-baptizers.
正如我所说，改教运动并没有带来任何缓解。 And as I said, the Reformation didn't provide any respite for this.
我们读到：「但是改教时期对这些理想几乎没有理解。 We read, "But of these ideals, the Reformation period had little understanding.
即使在新成立的新教教会中，良心自由仍然是一个陌生的概念。 And even in the newly formed Protestant churches, freedom of conscience remained an unknown thing.
不仅严格规定了一个人必须相信什么以及如何相信，而 且用铁腕手段压制了所有其他关于信仰的观点和信念。 Not only was it again laid down exactly what and how one must believe, but all other opinions and convictions in matters of faith were suppressed with iron energy.
路德最初对基督徒自由的辩护仍然是一个未实现的要求。 Luther's original defense of the freedom of a Christian remained an unfulfilled demand.
自由的基督徒个性权利在当时仍是一个未实现的理想。」 这位作者说：「改教运动并没有结束血腥迫害的热情。 The right of free Christian individuality was an ideal that remained, at that time, unrealized." This writer says, "The Reformation did not bring to an end the zeal for bloody persecution.
相反，它开启了一个新的苦难、眼泪和鲜血的时代，在脱离罗马的教会地 区，这种情况并不比罗马教会继续统治的地方少。」换句话说，这些想要 按照圣经方式施行洗礼的人，在公教和新教地区都受到敌视和迫害。 On the contrary, it began a new era of tribulation, tears, and blood, and not less indeed in the regions of the churches that had separated from Rome than where the Roman Church continued to assert its way." In other words, the animosity and the persecution of these people who wanted to do baptism the way the scripture says were persecuted both in Catholic and Protestant places.
这种迫害的热情特别针对那些拒绝婴儿洗礼，要求回 到新约中所教导的原始基督教洗礼方式的再洗礼派。 This persecuting zeal was directed very specially against the re-baptizers who rejected infant baptism and demanded a return to the original Christian mode of baptism taught in the New Testament.
有时你会听到人说：「我们需要在很多事情上达成一致，但洗礼只是一个小 细节。」如果你因为相信它而面临被溺死的危险，那就不是一个小细节。 So sometimes you hear people say, "Well, you know, we need to agree on a lot of things, but baptism's a minor detail." It's not a minor detail if you're about to be drowned for believing it.
德国汉诺威市和其他德国城市的法律，在路德和墨兰 顿的特别批准下，要求所有再洗礼派都要被斩首。 The city law for Hanover, Germany, and other German cities, with the specific approval of Luther and Melanchthon, called for all re-baptizers to be beheaded.
慈运理派和浸信会信徒要被鞭打并永远驱逐出城。 Zwinglians and Baptists were to be flogged and banished from the city forever.
他们认为信徒的洗礼破坏了国家教会，对国家团结构成威胁 ，是一种亵渎的异端，会腐蚀他人并破坏国家教会的力量。 They saw believers' baptism as disrupting the national church, posing a threat to national solidarity, and being a blasphemous heresy that would corrupt others and break the power of the nationalized church.
在德国各地，再洗礼派被称为魔鬼的害虫并被处决。 All over Germany, re-baptizers were called devilish vermin and executed.
你知道，读到公教历史学家笔下的这些判决，作为一个新教徒，更不用说 像我这样坚信浸信会信仰的人，心里感到悲伤，但真相必须得到尊重。 You know, it saddens the heart of a Protestant, let alone a Baptist like me by conviction, to read such judgments from the pen of a Catholic historian, but truth must be honored.
所以我们所知道的16世纪教会，我们因其救恩 论而喜爱的改革宗教会，对再洗礼派毫无容忍。 So the 16th century church as w- we know it, the Reformed Church that we love for its soteriology, knew no tolerance for re-baptizers.
婴儿洗礼被要求作为唯一的洗礼，并用火、水和刀剑来捍卫。 Infant baptism was required as the only baptism and defended by fire, water, and the sword.
你会认为，如果改教运动的一个重要标志是唯独圣经，如果他们真的相信 一切都必须来自圣经，他们就会放弃在圣经中根本找不到的婴儿洗礼。 You would have thought that if one of the great hallmarks of the Reformation was sola scriptura, that if they really believed that everything had to come from the scripture, they would have set aside infant baptism since it wasn't anywhere in the Bible.
但尽管圣经中没有这种做法，他们仍然像它是合乎圣经一样捍卫和实行它， 压力来自于公教国家通过政治和军事力量统一，同时也通过宗教力量统一。 But in spite of its absence in scripture, they defended it and practiced it as if it was biblical, and the pressure was that the Catholics had these unified states that were unified both by political and military power, but also unified by religious power.
每个人都是公教徒，因为你出生就受洗成为公教徒，所以你处于教会的暴政之下。 And everybody was a Catholic because you were baptized a Catholic, and so you were under the tyranny of the Church.
这样，他们控制了他们的人口，使他们成为强大的力量。 And that way, they controlled their populations which made them powerful forces.
如果新教国家不这样做，就会因分歧和分裂而削弱，他们必须确保 所有人都参与其中，有绝对的团结，这样他们才能抵御公教国家。 And the Protestant states, if they didn't do that, would be weakened by disparity and diversion, and they had to make sure that all their people were also part of everything, and there was absolute solidarity so they could defend themselves against the Catholic nations.
所以他们坚持一些我确信连马丁·路德都知道不在圣经中也不真正正确的东西。 And so they held on to something that I am convinced that even Martin Luther knew wasn't in the Bible and wasn't really right.
我们预料到罗马公教会会采取这样的做法，因为 罗马公教会充满了圣经中没有的东西，对吧？ We expect the Roman Catholic Church to engage in such practices because the Roman Catholic Church is full of things that aren't in the Bible, right?
当然。 Of course.
我们都知道这一点。 We know that.
他们还相信圣经之外的一整套启示来源，他们称之 为传统或教会训导权、教会会议、教宗的训导。 And they also believe in a whole source of revelation outside the Bible, which they call tradition or the Magisterium, church councils, the Pope speaking ex- ex cathedra.
这些都与圣经具有同等的权威，当然，他们认为自己是圣经唯一的解释 者，所以他们可以扭曲和曲解圣经，使它说出明显不是它要说的话。 And it all carries equal weight with scripture, and of course, they are the only true interpreter of scripture so they can twist and pervert the scripture to make it say things that it obviously doesn't say.
我们预料到罗马公教会会这样做。 We expect that from the Roman Catholic Church.
我们预料到罗马公教会会提出一些不合圣经的东西。 We expect the Roman Catholic Church to come up with things that aren't biblical.
但令人悲伤的是，改革宗教会从未真正完成改革。 But what is sad is that the Reformed Church never really filled up the Reformation.
当你有时与他们辩论这个问题时，他们说：「历史告诉我们改教家 接受了这一点。」当我听到这个，我总是说：「历史不是解经法。 And when you debate this sometimes with them, they say, "Well, history tells us that the Reformers accepted that." And when I hear that, I always say, "History is not a hermeneutic.
历史不是解释的原则。」历史上发生什么并不重要。 History is not a principle of interpretation." Doesn't matter what happened in history.
历史上发生的许多事情都不能被视为神的启示。 A lot of things happened in history that can't be viewed as the revelation of God.
只有诚实的解经法，诚实的经文释义才能得出圣经的真正含义。 Only honest hermeneutics, honest exegesis in the scripture can yield the true meaning of scripture.
你不能把习惯读入圣经。 You can't read habits into scripture.
你不能把传统读入圣经。 You can't read traditions into scripture.
历史不是解经法。 History is no hermeneutic.
历史对圣经的真正解释没有贡献。 History does not contribute to the true interpretation of scripture.
他们会这样反驳。 They will come back with this.
「圣经并没有禁止婴儿洗礼。 "Well, the scripture doesn't forbid infant baptism.
圣经没有禁止它。」这真是一个非常脆弱的论点 。我们是否应该肯定所有圣经没有禁止的事情？ The scripture doesn't forbid it." That is really a very, very fragile argument.Are we supposed to affirm the reality of all kinds of things scripture doesn't forbid?
为婴儿洒水被称为基督教洗礼是因为圣经没有禁止它，并将它标准化并赋予它 神圣权威，尽管它是出于最糟糕的政治原因而发明的仪式，这就为任何仪式、 任何行为、任何礼仪、任何教导或其他圣经没有严格禁止的事情开了先例。 To justify that sprinkling babies is an act of Christian baptism is done because it's not forbidden in scripture, and to standardize it and imprint it with divine authority, though it's a ceremony invented by men for the worst of political reasons, is then to open the way to any ritual, any behavior, any ceremony, any teaching or anything else that isn't strictly forbidden by scripture.
我回到规范原则，如果不在圣经中，你就不能做。 I go back to the regulator principle, if it's not in the scripture, you can't do it.
路德最初反抗罗马公教会时，划出一条界线，他说：「教会需要摆脱所有将个人 观念插入圣经而折磨圣经的虚假荣耀。」「不，」他说，「圣经，圣经，圣经对 我来说才是重要的。」用神的话来约束我，压迫我，强迫我。」这是路德的话。 Luther started out w- with his revolt against the Roman Catholic Church, drawing a line in the sand, he said this, "The church needs to rid itself of all false glories that torture scripture by inserting personal conceits into the scripture." "No," he said, "Scripture, scripture, scripture for me." Constrain, press, compel me with God's word." That's a quote from Luther.
但是没有这样的经文。 But there are no scriptures.
哦，他们说：「马太福音18章不是说『若不变成小孩子的样式， 断不能进天国』吗？」但我在那里看不到任何关于洗礼的内容。 Oh, they say, "Well, what about Matthew 18, where it says, 'Except you become a little child, you can't enter the kingdom of heaven?'" Now, I don't read anything about baptism there.
这只是在说进入天国需要像小孩子一样的信心。 All that's saying is childlike faith is necessary to come into the kingdom.
那马太福音19:14、马可福音10:14、路加福音18:16中说「让小孩子到 我这里来，因为在天国的正是这样的人」呢？我在那里看不到任何关于洗礼的内容。 Well, what about Matthew 19:14, Mark 10:14, Luke 18:16, uh, "Let the little children come to me for of such is the kingdom of heaven?" I don't see any baptism there.
我们的主只是在说神对孩子有特别的关爱。 Our Lord is simply saying that God has a special care for children.
不是信徒父母的孩子，也不是受过洗的孩子。 Not the children of believing parents, and not baptized children.
耶稣从未给任何孩子施洗。 Jesus never baptized any children.
圣经中没有人给孩子施过洗。 Nobody in the Bible ever baptized any children.
从未有人被告知要给孩子施洗。 Nobody was ever told to baptize children.
所有的孩子都是宝贵的。 All children were precious.
他手中抱着并祝福的孩子们不一定是信徒父母的孩子。 The, the children that he held in his hand and blessed were not necessarily the children of believing parents.
而且无论如何都没有任何洗礼的内容。 And there is no baptism in any way, in any case anyway.
好吧，他们在寻找其他经文时，就来到使徒行传和哥林多前书。 Well, searching for another scripture, they come to Acts and 1 Corinthians.
他们说：「等一下。」在使徒行传和哥林多前书中有五次提到全家受洗，全家受洗。 They say, "Wait a minute." Five times in Acts and 1 Corinthians, it talks about households being baptized, households being baptized.
有些人说这是一种团结的行为，整个家庭都受洗。 Uh, some of them say that this is the act of solidarity in which a whole household is baptized.
父亲作为孩子信仰的代表，所以父亲受洗，然后是母亲和家里的其他人，小孩子们也 被带来，在父亲信仰的保护伞下受洗，因为父亲是他们的代表，所以他们也受洗。 The father, uh, serves as a surrogate for the faith of the children, and so the father is baptized, then the mother and the others in the household, and the little ones are brought in and they're baptized too under the, uh, rubric or the protective umbrella of the faith of the father who's the surrogate for them, and thus, they're baptized.
但是，在那五处谈到全家受洗的地方，从未提到过孩子。 Well, in those five places where it talks about households being baptized, it never mentions children ever.
第一处是在哥尼流家，经上说：「他全家都听了道，圣灵降在所有人身上， 所有人都受了洗。」所以受洗的人是那些因听道而信，并领受了圣灵的人。 First one is in the house of Cornelius and it says this, "All in his house heard the word, the spirit fell on all, and all were baptized." So the ones who were baptized were the ones who received the Holy Spirit because they heard the word and believed.
下一次提到全家是在使徒行传第十六章，在禁卒家，「所有人都听了 福音，所有人都受了洗。」受洗的人是那些听了福音并相信的人。 The next time you have a household is in the sixteenth chapter of Acts, in the jailer's house, "All heard the Gospel and all were baptized." The ones who were baptized were the ones who heard the Gospel and believed.
下一处是第十八章，在基利司布家，所有人都听了，所有人都信了，所有人都受了洗。 The next one, the eighteenth chapter, in the house of Crispus, all heard, all believed, all were baptized.
那些受洗的人是因为听了而相信的人。 Those who were baptized were those who believed because they heard.
在吕底亚和司提反家的记载中，也是和这些明确的经文一样。 In the account of Lydia and, uh, Stephanas, the same thing would be true as in those very explicit texts.
所有人都听福音，所有人都信福音，所有人都领受圣灵，所有人都受洗。 All hear the Gospel, all believe the Gospel, all receive the Holy Spirit, all are baptized.
这就是使徒行传中所发生的事。 That's what's going on in the book of Acts.
而且从未提到过孩子。 And there's never a mention of a child.
在哥林多前书中司提反的家，「所有受洗的人」，哥林多前书第一章说，「所有 受洗的人都专心服事圣徒。」对比哥林多前书第十五章，「他们都在教会的属灵 工作上帮助。」哥林多前书1:16，「他们受了洗，专心服事圣徒，在教会的 属灵工作上帮助，所以他们不是婴儿。」在使徒行传16章吕底亚的例子中，她 的心因听福音而开启，她相信了，和她一起在家里听道的人也相信了。 In the Stephanas household of 1 Corinthians, "All who were baptized," it says, 1 Corinthians, uh, 1, "All who were baptized were devoted to the ministry of the saints." Compare that in the fifteenth chapter of 1 Corinthians, "They were all helping in the spiritual work of the church." 1 Corinthians 1:16, "They were baptized, they were devoted to the ministry of the saints, they were helping in the spiritual work of the church, therefore they weren't infants." In the case of Lydia in Acts 16, her heart was opened in response to hearing the Gospel, and she believed and those who heard with her in her house believed.
没有提到任何孩子。 There are no children mentioned.
事实上，也没有提到丈夫。 In fact, there's no husband mentioned.
如果没有提到丈夫，很可能她没有孩子。 And if there's no husband mentioned, very possible that she didn't have any children.
在约翰福音4:53中还有另一个参考，「他自己 和全家都信了」，指的是耶稣医治其儿子的大臣。 You have another reference to this in John 4:53, "He himself believed, and his whole household," referring to the nobleman whose son Jesus healed.
「他自己和全家都信了。」没有说任何关于受洗的事，而是说到相信。 "He himself believed, and his whole household." Doesn't say anything about being baptized, it says about believing.
全家都信了。 The household believed.
这才是模式。 That's, that's the model.
你听道，你相信，你受洗。 You hear, you believe, you're baptized.
使徒行传2:38说：「你们各人要悔改，受洗，叫你们的罪得 赦。」然后人们指出下一节，就是第39节，他们可能在谈论婴 儿洗礼，「因为这应许是给你们和你们的儿女。」得了吧。 Acts 2:38 says, "Repent, be baptized for the remission of sins." And then people point out that in the next verse, which is verse 39, they might be talking about infant baptism, "'For the promise is for you and your children.'" Oh, come on.
你们的儿女指的是下一代犹太人，因为经文还说：「给你们和 你们的儿女，并一切在远方的人。」那些在远方的人是谁？ Your children is referring to the next generation of Jews, because it also says, "For your children and for all who are far off." Who, who are those that are far off?
外邦人。 Gentiles.
这里指的是应许是给你们和你们的儿女，就是一代又 一代的犹太人，以及外邦人，就是那些在远方的人。 The reference is to the promise is for you and your children, that is generation after generation of Jews, and to the Gentiles, the ones who are far off.
这不是关于洗礼的。 This isn't about baptism.
完全不是关于洗礼的。 Not about baptism at all.
这是关于救恩的应许，给未来世代的犹太人和外邦人。 It's about the promise of salvation to future generations of Jews and Gentiles.
所以这些就是人们用来为婴儿洗礼辩护的关键经文。 So those would be the touchstone texts that people would use to defend infant baptism.
你在其中任何一处都找不到婴儿，当然也找不到任何婴儿受洗的记载。 You can't find an infant in any of them, and you certainly can't find a baptism of any infant.
还有一处是哥林多前书第7章，我提到这些只是因为这显示了 人们如何试图为圣经中没有的东西辩护，好像它存在一样。 One other one is 1 Corinthians 7, and I'm just touching these because this is, uh, how people try to defend what isn't in the Bible as if it were.
「倘若某弟兄有不信的妻子」，哥林多前书7:12，「妻子也情愿和 他同住，他就不要离弃妻子。」不要仅仅因为你的妻子不信就离弃她。 "If a, a brother has a wife who is an unbeliever," 1 Corinthian 7:12, "she consents to live with him, he must not divorce her." Don't just divorce your unbelieving wife because she's not a believer.
第13节反过来说，「妻子有不信的丈夫，丈夫也情愿和她同住，她就不要离弃丈夫 。」这是早期教会的一个问题，人们信主后问：「我要抛弃我不信的配偶吗？」不。 And verse 13 turns it the other way, "A woman has an unbelieving husband and he is content or consents to live with her, she shouldn't send her husband away." That was a question in the early church, people coming to Christ, "Do I dump my unbelieving spouse?" No.
不。 No.
第14节，「因为不信的丈夫就因着妻子成了圣洁。 Verse 14, "For the unbelieving husband is sanctified through his wife.
不信的妻子就因着丈夫成了圣洁。 The unbelieving wife is sanctified through her believing husband.
不然，你们的儿女就不洁净，但如今他们是圣洁的。」这是什么意思？ Otherwise, your children are unclean and now they are holy or separated." What is that saying?
这并不是说你的丈夫和孩子应该受洗并归信，而是说如果你作为信徒 与不信的丈夫和孩子生活在一起，流向你的祝福会溢出到他们身上。 That is simply saying not that your husband should be baptized and your children should be baptized, though, and converted, but rather that if you as a believer are living with a husband and children that are non-believers, the blessings that flow to you will spill over to them.
这里完全没有提到洗礼。所以结论是，这些就是人们试图 用来为婴儿洗礼找圣经依据的经文，但它们根本不成立。 There is no mention of baptism whatsoever.So the bottom line is, those would be the passages people would go to try to defend the- the- the infant baptism biblically, and they just don't work.
完全不成立。 Just don't work at all.
神完全的旨意要么在圣经中明确表达，要么可以通过良好和 合理的逻辑推理必然地、令人信服地、有效地推导出来。 The full counsel of God is either expressly set forth in Scripture, explicitly set forth in Scripture, or the full counsel of God can be necessarily, compellingly, and validly deduced by good and logical consequence.
但它必须是必然的、令人信服的、不可避免的、良好的和合理的推论，就像虽 然圣经没有提到三位一体这个词，但这显然是圣经教导的，神是三位一体的。 But it has to be necessary, compelling, inescapable, good, and logical consequence like the fact that though the Bible doesn't mention the Trinity, that is clearly what the Bible teaches, that God is a Trinity.
圣经中没有明确支持婴儿洗礼的论据，也没有必 然的、不可避免的、清晰的和令人信服的论据。 There are no arguments for infant baptism explicitly, and there are no arguments that are necessary, inescapable, clear, and compelling from Scripture.
完全没有。 None whatsoever.
所以第一点要说的是，婴儿洗礼不在圣经中。 So the first point to make is that the infant baptism is not in the Bible.
它不在圣经中。 It's not in the Bible.
婴儿洗礼不合乎圣经。 Infant baptism is not biblical.
第二点，婴儿洗礼不是洗礼。 Point two, infant baptism is not baptism.
它不是新约的洗礼。 It's not New Testament baptism.
这可能会让你感到惊讶。 Um, this may surprise you.
它什么都不是。 It's nothing.
它完全没有意义。 It is totally meaningless.
好吧，当你带着你的小孩去的时候你可能很激动，因为你爱你的小孩，希望 给他或她最好的，但就那个孩子的属灵状况而言，它完全没有任何效果。 Well, you might've been emotional when you took your little child in there, 'cause you love your little child and you hope the best for him or her, but as far as the spiritual condition of that child, it had absolutely no effect whatsoever.
婴儿洗礼不在圣经中。 Infant baptism is not in the Bible.
它不是新约的洗礼。 It is not New Testament baptism.
这是一个无可争议的事实，因为当你查考圣经，特别是新 约，谈论洗礼并研究洗礼时，洗礼是什么是绝对清楚的。 And this is an uncontestable fact, because when you do go into the Bible, in the New Testament, and you talk about baptism and you study baptism, it is absolutely crystal clear what baptism is.
在新约中受洗的人只有那些已经信靠基督的人，而洗礼总是将他们浸入水中。 The only people who were ever baptized in the New Testament are people who have come to faith in Christ, and baptism is always immersing them in water.
从来不是用小喷泉往他们头上洒水。 It is never sprinkling water on their heads from a tiny little fountain.
有两个动词表达这个现实，bapto和baptidzo。 Two verbs express this reality, bapto and baptidzo.
当提到洗礼时使用这两个动词。 Those two verbs are used when baptism is referred to.
它们的意思是浸入，沉入。 They mean to immerse, to dip down.
名词baptisma在使徒行传中总是用来指信徒被浸入水中。 The noun, baptisma, is always used in Acts to refer to a believer being immersed into water.
洒水是一个完全不同的词，rhantidzo，是 完全不同的词，在新约中从未用来描述信徒的洗礼。 Sprinkling is a completely different word, rhantidzo, completely different word, never used to describe a believer's baptism in the New Testament.
从来没有。 Never.
即使是给婴儿施洗的加尔文也写道：「洗礼这个词的意思是浸入。 Even Calvin, who baptized babies, wrote, "The word baptize means to immerse.
可以确定浸入是早期教会的做法。」引文结束。 It is certain that immersion was the practice of the early Church." End quote.
这个圣事是神这样设计的，并通过正确的受感动 的词语来传达，以符合这个圣事的象征意义。 This ordinance was so designed by God and conveyed by the correct inspired words to fit the symbolism of the ordinance.
浸入是对每个信徒的命令，作为一幅图画，作为一个实 物教训，作为一个象征，作为属灵现实的视觉类比。 Immersion is commanded of every believer as a picture, as an object lesson, as a symbol, as a visual analogy of a spiritual reality.
这是神设计用来公开宣告个人得救真理的方式。 It is the way that God designed to publicly declare the truth of personal salvation.
当一个人被浸入水中时，这象征着什么？ What does it symbolize when a person is immersed, submerged?
在整个新约中，基督徒的洗礼清楚无误地表明了信徒与基督的死、埋葬和复活的联合。 Clearly, unmistakably throughout the New Testament, Christian baptism is a picture of the union of a believer in the death, burial, and resurrection of Christ.
这在罗马书第6章、加拉太书第2章、第3章、歌罗西书第2章中都很清楚。 That is clear from Romans 6, Galatians 2, Galatians 3, Colossians 2.
当你信靠基督时，你就被放在与基督的联合中。 When you come to faith in Christ, you are placed into union with Christ.
你被浸入他里面，因此，你在他的死、埋葬和复活中与他同在。 You are immersed into Him, and- and therefore, you are in him in His death, His burial, and His resurrection.
罗马书第6章把这一点说得很清楚。 Romans 6 makes that clear.
我们与他同钉十字架，与他同埋葬，也与他一同复活，要过新生的生活。 We were crucified with Him, buried with Him, and we've risen with Him to walk in newness of life.
这在水洗礼中得到属灵的象征。 This is spiritually symbolized in water baptism.
浸入水中过去是也现在是信徒与耶稣基督联合不可分割的外在标志。 Immersion into water was and is the inseparable outward sign of a believer's union with Jesus Christ.
这就是为什么你要往普天下去，向万人传福音，给他们施洗。 That's why you go into all the world, you preach the Gospel to everybody, baptizing them.
这是他们以美丽、戏剧性的方式公开承认与基督联合。 That's the public confession of their union with Christ in a beautiful, dramatic way.
给教会的唯一其他圣事就是主的圣餐。 The only other ordinance ever given to the Church is the Lord's table.
我们可以爱主，可以到十字架前，可以庆祝他的死，可以为他的死欢喜 ，可以寻求罪的赦免，悔改，认罪，这些都可以不用圣餐，但他告诉我 们要这样做，作为公开的宣告，公开的宣扬，对十字架的视觉纪念。 We can love the Lord, we can go to the cross, we can celebrate His death, we can rejoice in His death, we can seek forgiveness of sins, repent, confess without the Lord's table, but He's told us to do that as a public declaration, a public proclamation, a visual remembrance of the cross.
当我们领受那饼时，那是他的身体。 When we take that bread, it's His body.
当我们喝那杯时，那是他的血的象征。 When we drink that cup, it's the symbol of His blood.
我们理解这种象征意义。 We understand that symbolism.
洗礼也是如此。 That is true with baptism.
你可以承认基督，你可以是真信徒而没有受洗，但你在这一点上是 不顺服的，就像你不参加圣餐一样，因为这是主所命定的方式，让 你公开宣告你与他在他的死、埋葬和复活的伟大现实中的联合。 You can make a confession of Christ, you can be a true believer and not be baptized, but you are being disobedient at that point, just as you are if you absent yourself from the Lord's table, because that is a way that the Lord has ordained for you to openly declare the union between yourself and Him in the great reality of His death, burial, and resurrection.
洗礼和圣餐，这是主为他的教会所设立的两个庄严的行为，教 会有神圣的责任在其整个生命中坚持并执行这些宝贵的制度。 Baptism and the Lord's supper, the two solemn acts which the Lord has appointed for His Church, and the Church has the sacred duty to persevere and administer these precious institutions throughout its life.
想象那些相信真福音的人会因为人们按照圣经的命令受洗而处决他们，这是多么可怕啊？ How horrible is it to imagine that people who believe in the true Gospel would execute people for being baptized in the way they're commanded to be baptized in Scripture?
太可怕了。 Horrible.
洗礼的意义清晰无误。 The significance of baptism is unmistakably clear.
在我们这个时代，公开、庄严地承认被钉十字架并复活的主是必要的。 In our day, an open, solemn confession of the crucified risen Lord is necessary.
所有经历复活救主大能的人都应该通过这个公开的见证来荣耀他，作为顺服的行为。 All who experience the reality of the power of the risen Savior should give this public testimony to His glory as an act of obedience.
在合乎圣经的洗礼中，按照新约的方式，信徒不仅见证他们与基督的联合，听着，他们 还见证他们对圣经深思熟虑、谨慎、顺服的遵从，其中没有什么可以被视为不重要。 In biblical baptism, in the New Testament manner, believers not only give testimony to their union with Christ, listen to this, they give testimony to their thoughtful, careful, submissive obedience to the Holy Scripture in which nothing can be treated as unimportant.
此外，在合乎圣经的洗礼中，信徒见证一个得赎的教会。 Furthermore, in biblical baptism, believers testify to a redeemed Church.
我会详细说明这一点。 I'll say more about that.
我们见证一个得赎的教会，这教会只由那些已经 公开承认的人组成，因为他们真正与基督联合。 We testify to a redeemed Church, Church being made up only of those who have made that open and public confession, because they are truly in union with Christ.
通过合乎圣经的洗礼，信徒从根本上拒绝所有使清 晰的圣经教导被模糊、削减或取代的人为规条。 By biblical baptism, believers give fundamental rejection of all human regulations through which clear biblical teaching has been obscured or curtailed or supplanted.
通过合乎圣经的洗礼，教会表明公开否认这些大型机构的有名无实的群众基督教。 通过合乎圣经的洗礼，教会呼吁重新引入和实践合乎圣经的新约教会秩序和纪律。 By biblical baptism, the Church signifies a public renunciation of the nominal and mass Christianity of these massive institutions.By biblical baptism, the church calls for the reintroduction and practice of biblical New Testament church order and discipline.
这非常非常重要。 This is very, very important.
新约中关于洗礼的每一个表述都假定归信者接受基督，放弃 从前的生活，接受他为主，并愿意且渴望公开承认这一点。 Every expression in the New Testament concerning baptism assumes that the convert receives Christ, renounces former life, embraces Him as Lord, and is willing and eager to make that public confession.
这才是真信徒，这也引导我们理解真正的教会。 That's the true believer, and that leads to an understanding of the true Church.
在新约的每一个洗礼例子中，都预设了真实的得救信 心和个人的救恩，这在婴儿的情况下是不可能的。 In every case of New Testament baptism, true saving faith, personal salvation is presupposed, which can't function in the case of infants.
这只不过是一个奇怪的捏造。 It is nothing more than a bizarre fabrication.
第三，婴儿洗礼不在圣经中，它不是新约的洗礼，而 且请注意，它也不是亚伯拉罕割礼记号的替代标志。 Thirdly, infant baptism is not in the Scripture, it's not New Testament baptism, and it is not, please, a replacement sign for the Abrahamic mark of circumcision.
改革宗人士说的另一件事是婴儿洗礼取代了割礼。 One of the other things that Reformed people say is that infant baptism takes the place of circumcision.
我多年来一直听到这个论点。 I've heard that argument for years.
所以我的回应是：「哪一节经文说了这个？ So my response is, "Where's- what verse says that?
在哪里？ Where is it?
给我看看那节经文。 Show me the verse.
圣经在哪里说：『顺便说一下，洗礼是割礼的替代』？ Where in the Bible does it say, 'By the way, baptism is a replacement of circumcision'?
在哪里说了这个？ Where does it say that?
哪里都没有说。」这是一个相当大的假设。 It doesn't say that anywhere." That is a fairly large assumption.
没有婴儿洗礼的例子，没有婴儿洗礼的描述，没有对婴儿洗礼的呼吁，而现在你告诉我 我们必须这样做，这是命令，这就是它的意义，你告诉我它的意义是圣经没有说过的。 There are no cases of infant baptism, there is no description of infant baptism, there is no call for infant baptism, and now you're telling me we have to do it, it is mandated, and this is what it means, and you're telling me that it means something the Bible doesn't say it means.
当圣经根本没有说到这件事时，圣经怎么可能说它有什么意义呢？ How could the Bible say it means anything when the Bible doesn't say anything about it?
这些给婴儿施洗的人，或者通常被称为婴儿洗礼派的人，尽管没有 圣经支持，只能依靠一些基于假定的约的考虑而得出的推论证据。 These, uh, baby baptizers, or paedo-baptists as they're often called, uh, non- nonetheless, without Scriptural support, are left to some kind of inferential evidence based on supposed covenantal considerations.
他们说：「好吧，它取代了旧约中的割礼。」你知道，这几乎难以反驳，因为这太离谱了。 They say, "Well, it, it replaces circumcision in the Old Testament." The, you know, it's almost hard to argue against that because it's just so totally off the wall.
既然圣经中没有说这个，他们为什么会得出这个结论？ Since there's nothing in the Bible that says that, why would they even conclude that?
让我简单地帮你理解割礼。 Let me help you with circumcision for just a b- in a brief way.
我们没有时间详细讨论这个。 We don't have time to talk a lot about it.
每个犹太男婴都要受割礼。 Every Jewish baby boy was circumcised.
每一个都是。 Every one of them.
这是表明他们属于犹太人的记号。 It was a sign that they belonged to the, the people called the Jews.
这是表明他们属于以色列国的记号。 It was a sign that they belonged to the nation, Israel.
这不是得救的记号，对吧？ It was not a sign of salvation, right?
不是得救的记号。 Not a sign of salvation.
保罗在罗马书第9章说什么？ What did Paul say in Romans 9?
「从以色列生的不都是以色列人。」他在罗马书第9章甚至说：「雅各 是我所爱的，以扫是我所恶的。」大多数犹太人都在神的审判之下。 "Not all Israel is Israel." He even said, in Romans 9, "Jacob have I loved, Esau have I hated." M- most Jews are under divine judgment.
他们过去是这样。 They were in the past.
他们是一个叛逆、背道、拜偶像、不忠实、不忠诚的国家。 They were a rebellious, apostate, idolatrous, unfaithful, disloyal nation.
在这整个受割礼的民族中，只有一小群余民是相信的。 And among that entire nation of circumcised people, there was a small remnant that believed.
现在，跟着我的思路。 Now, follow me.
如果你把婴儿洗礼作为割礼的替代记号，那是否意味着我们现在 有一个虚假的教会，或叛逆的教会，或不信的教会，或背道的教 会，但它仍然是教会，而在其中某处有一群真信徒的余民？ If you make infant baptism the substitute sign for circumcision, does that mean then that we now have a church that is a, a false church or a rebellious church or an unbelieving church or an apostate church, but it's still a church, and somewhere in the middle there's a remnant of true believers?
你看，割礼只是表明人们属于一个族群，一个叫做 犹太人的群体，一个叫做以色列的国家的记号。 You see, circumcision was only a sign that people belonged to an ethnic group, a group called Jews, a nation called Israel.
它对他们的属灵状况没有任何说明。 It said nothing about their spiritual condition.
洗礼总是与救恩联系在一起。 Baptism is always tied to salvation.
这没有任何相似之处。 There is no parallel.
没有任何联系。 There's no connection.
割礼不适用于女孩。 Circumcision didn't apply to girls.
割礼实际上是神的恩赐，用来保护犹太妇女免受各种感染，保护和保存这个民族。 Circumcision was really a, a gift from God to protect Jewish women from forms of infection, to protect and preserve the nation.
对他们的属灵状况没有任何说明。 say anything at all about their spiritual condition.
如果洗礼是割礼的替代，为什么保罗不让自己的生活更轻松一点， 对那些到处要求人受割礼的犹太教徒说：「等等，等等，等等。 I- if it, if baptism was a substitute for that, w- why didn't Paul make his life so much easier by saying to all the Judaizers who were running all over everywhere demanding people be circumcised, "Whoa, whoa, whoa.
等一下。 Wait a minute.
你们不明白。 You guys don't get it.
呃，洗礼取代了那个」？ Uh, baptism replaces that"?
那就能结束争论了。 That would have ended the argument.
那样犹太教徒就会满意了。 Then the Judaizers would've been satisfied.
他从未这样说过。 He never says that.
但这正是给婴儿施洗的人所相信的，就像每个犹太男孩都受割礼一样（ 这并没有回答关于女孩的问题），每个婴儿都应该受洗，就像受割礼的 男孩进入以色列的约的群体一样，受洗的婴儿进入教会的约的群体。 But that is exactly what people believe who baptize babies, that in the same way every Jewish boy, and this doesn't answer the question of what about the girls, was circumcised, every baby should be baptized as circumcised boys were then in the, the covenant community of Israel, circumcised, uh, boys are in the covenant of Israel, baptized babies enter into the covenant community of the church.
当我问他们：「你们这样说是什么意思？」事情就变得很奇怪。 And when I ask them, "What do you mean by that?" it gets really strange.
他们不想说：「好吧，这只是意味着你获得外在的成员身份和权利特权， 就像在以色列一样，」因为这里没有这样的国家身份，没有种族身份。 They don't wanna say, "Well, it just means, uh, it just means you get external membership and rights and privileges like being in Israel," 'cause there is no such national identity, there's no ethnic identity.
新约所知道的唯一洗礼就是那些信靠基督之人的洗礼。 The only baptism that the New Testament knows anything about is the baptism of people who put their faith in Christ.
既然婴儿没有这样做，这意味着什么？ And since infants haven't done that, what does this mean?
好吧，有人相信它能救他们。 Well, there are people who believe that it saves them.
救他们。 Saves them.
所以他们给婴儿施行婴儿圣餐。 And so they serve their babies paedo-communion.
他们把饼和杯放在搅拌机里，喂给他们的婴儿。 They put the bread and the cup in a blender and feed it to their infant.
这被称为预设重生。 It's called presumptive regeneration.
这种观点认为，如果你的婴儿受了洗，你的婴儿就必须被认为是重生的。 That's the viewpoint that if your, uh, baby has been baptized, y- your, your baby must be presumed to be regenerate.
我是重生的。 I'm regenerate.
我的妻子帕特里夏是重生的。 My wife Patricia is regenerate.
我向你保证，对于我们的四个孩子，从一开始就很容易推断他们没有重生。 And I will promise you with our four children, it was easy to presume that they were not regenerate from the very beginning.
要假设我们的孩子已经重生并逃避带领他们真正认识基督的责任，这几乎是不可能的。 It would've been in- well nigh impossible to make the presumption that our children were regenerate and shirk the responsibility to bring them to the true knowledge of Christ.
在新约中，割礼作为一个⋯⋯与任何事物之间都没有任何形式的联系。 There is no connection in the New Testament whatsoever in any way, shape, or form between circumcision as a-...
身体的记号，识别一个族群，神为了保护他们繁衍而 做的仁慈之举，也是为了显明他们的败坏和罪性。 physical mark, identifying an ethnic people, a kind act on God's part to protect them for the sake of pro-generation, and also to demonstrate their depravity and their sinfulness.
这是一回事。 That is one thing.
而且它已经停止了。 And it ceased.
保罗甚至说：「你们若受割礼，恩典就不再是恩典。 Paul even went so far as to say, "If you're circumcised, grace is no more grace.
你们已经离弃了基督。」割礼从来就没有转变成洗礼。 You've abandoned Christ." Circumcision never transfers itself into baptism at all.
完全没有。 At all.
如果我们说所有这些受洗的婴儿形成一个约的群体 ，那么我们在教会中就有了一种奇怪的混合体。 And if we say that all these baptized babies form a covenant community, then we've got a strange kind of hybrid in the church.
跟着我的思路。 Follow this.
我们有某种由受洗却没有真正归信的人组成的教会，这 就是我一开始说的，世界上有数百万这样的受洗的人。 We've got some kind of a church made up of baptized people who aren't really converted, and that's what I said at the very beginning, the world is full of millions of these, of these baptized people.
他们属于哪里？ Wh- where do they belong?
好吧，让我告诉你一些事。 Well, let me tell you something.
这对英国国教会的人、圣公会的人、这些宗派的 人来说真的很困难，甚至新教宗派也这样做。 This gets really difficult for people in the Anglican Church, people in the Episcopalian Church, people in, in these denominations, even Protestant denominations do this.
这些人处于什么状态？ What, what, what state are these people in?
他们都会上天堂吗？ Are they all gonna go to heaven?
我和世界上最著名的改革宗神学家之一在一个房间里关了七个小时。 I was locked up in a room for seven hours with one of the most well-known Reformed theologians on the face of the earth.
七个小时结束时，我说：「好吧，要成为基督徒你必须相信什么？ At the end of seven hours, I said, "Okay, what do you have to believe to be a Christian?
你说如果你在教会里，你就在信仰群体中，你就没问题。 You say if you're in the church, you're in the th- the community of faith and you're okay.
要成为真正的基督徒你必须相信什么？」他回答说：「这是个好问题⋯⋯」却不给我答案。 What do you have to believe to be a true Christian?" To which he replied, "That's a good question..." and wouldn't give me an answer.
这正是来自那种概念。 That comes right out of that kind of concept.
有些人认为他们某种程度上是联邦性地被包括在内。 There are some, this idea that they're sort of federally included.
它发展到救恩成为一个集体的事情，你通过婴儿洗礼进入集体得救的群体。 Uh, it gets to the point where salvation is a collected thing and you get into the collective saved group by infant baptism.
这怎么能在一个坚持因信称义和所有唯独教义的改革宗群体中存在，这很难理解。 How this could survive in a, in a, in a Reformed community where, where people hold onto the doctrine of justification by faith and all the solas is, is a, is hard to understand.
但最终它会侵蚀称义的教义，现在那些大胆而强烈支持这种集体救恩的人，N.T. But eventually what it'll do, it'll eat away at the doctrine of justification, and the people who are now coming out bold and strong, uh, for this kind of collective salvation, N.T.
赖特和其他人，以及许多其他形式的人，他们认为有这样一个通过洗 礼带入的信仰群体，最终会抛弃因信称义和个人得救的真理教义。 Wright and others, all the way down to many others in many forms, uh, that, that there's sort of this collective community of believing people brought in by baptism, will eventually jettison the true doctrine of justification by faith and individual personal salvation.
你对这件事的信念确实很重要。 It does matter what you believe about this.
这非常重要。 It matters a lot.
因为它混淆了，这是我要说的第四点，它混淆了教会的本质。 Because it confounds, and this is the fourth thing I wanna say, it confounds the nature of the church.
婴儿洗礼不在圣经中，它不是新约的洗礼，它不是新约 中割礼的对应物，而且婴儿洗礼与教会的本质不符。 Infant baptism is not in the scripture, it is not New Testament baptism, it is not the New Testament equivalent to circumcision, and infant baptism is not consistent with the nature of the church.
婴儿洗礼无可救药地混淆了教会。 Infant baptism confuses, hopelessly, the church.
你无法区分信徒和非信徒。 You can't distinguish between believer and non-believer.
地方教会变成了真教会。 The local church becomes the true Church.
受洗的人成了教会。 The baptized become the Church.
换句话说，婴儿洗礼破坏了重生教会的现实。 Paedo-baptism, to say it another way, destroys the reality of a regenerate church.
你会惊讶地发现，有多少在称义教义上头脑清晰的人，却在教会论上完全混乱。 You'd be amazed how many people who are clear-minded on the doctrine of j- justification have an ecclesiology that's completely confused.
谁是基督徒？ Who's a Christian?
受洗的人吗？ A baptized person?
那是神的真儿女吗？ Is that a true child of God?
那是真教会，但是软弱的真教会吗？ Is that a true church, but a weak true church?
我们这些真信徒是否是不纯中的纯洁，但都是教会的一部分？ And are we who are true believers sort of the pure in the midst of the impure, but all a part of the church?
再说一次，这个世界充满了对基督教漠不关心、亵渎和仇恨的受洗之人。 Again, the world is full of baptized people who are indifferent, blasphemous, haters of Christianity.
根本不在教会里。 Not in the church at all.
对它毫无兴趣。 No interest in it.
我们该如何看待他们？ What are we to think of them?
他们是什么？ What are they?
要在教会里，你必须信靠基督。 To be in the church, you must put your trust in Christ.
在开始的时候，当路德带领改教运动时，一些作者说，他有崇高的理想主义。 At the beginning, when Luther sort of led the Reformation, um, he had a lofty idealism, some writers say.
他为一种拥抱自由、放弃强制、只靠神的道和神的灵而活的基督教而争辩。 He was contending for a Christianity that would embrace freedom and renounce force and live only by the Word of God and by the Spirit of God.
对他来说，在早期，就像对我们一样，圣经是个 人生活所有问题的唯一标准，包括洗礼的问题。 And to him, in, in the early days, as to us, the scripture was the only standard for all issues of personal life, including the issue of baptism.
让我引用路德的话。 Let me quote Luther.
「我说神不要强迫的服事。 "I say that God wants no compulsory service.
我说十万遍，神不要强迫的服事。 I say it 100,000 times, God wants no compulsory service.
没有人能或应该被强迫相信，因为人的灵魂是永恒的，超越一切短暂的事物，因此 只能由永恒的道来管理和把握，因为用人的法律和习俗在神面前管理是一种侮辱。 No one can or ought to be compelled to believe, for the soul of a man is an eternal thing above all that is temporal, therefore only by an e- eternal word must it be governed and grasped, for it is simply insulting to govern in God's presence with human law and custom.
无论是教宗、主教还是任何其他人，都无权在未经基督徒同意的情况下对他作出任何规定。 Neither the pope nor a bishop nor any other man has the right to decree a single syllable concerning a Christian apart from his consent.
否则所发生的一切都是出于暴政的精神。」引文结束。 All that comes to pass otherwise comes to pass in the spirit of tyranny." End quote.
你不能强迫任何人，把某些必须的宗教责任强加在他们身上。 You can't force anything on anyone, uh, superimpose on them some required religious duty.
这不在圣经中。 Not in scripture.
这就是路德开始的方式。 That's how Luther started.
然而，到了1527年，他转向国家教会，因为他担心需要 维持教义的统一，以维持团结和力量，政治和军事力量。 However, by 1527 he turned back to the state church because he was afraid he needed to maintain oneness of doctrine in order to maintain solidarity and power, political, military power.
所以就像从4世纪开始的黑暗时代一样，教会被埋没 在国家教会中，本质上，国家教会扑灭了真教会。 So as it had through the Dark Ages from the 4th century on, the church became buried in the state church and essentially, the state church extinguished the true Church.
欧洲的真教会很快就完全消失了。 Didn't take long for the true Church in Europe to just disappear altogether.
婴儿洗礼服务于国家权力，最终抹去了真教会。 Infant baptism served the state power and eventually obliterated the true Church.
你认识真教会的唯一方式，就是通过个人对基督的信心。 The only way you know what the true Church is, is by personal faith in Christ.
这在洗礼中得到见证。 Testimony to that is given in baptism.
我还可以说更多，但我们的时间到了，所以，我想我这里还有最后一点。 I could say more about that, but our time is gone, so, uh, I think I have one more here.
我会简短说明。 And I'll just make this brief.
婴儿洗礼与改教运动的救恩论不一致。 Infant baptism is not consistent with Reformation soteriology.
与改教运动的救恩论不一致。 Not consistent with Reformation soteriology.
我这样说是什么意思？ What do I mean by that?
改教家重新发现了唯独恩典、唯独信心、唯独基督的救恩教义，称义的教 义，归算的教义，就是我们的罪归到基督和他的死上，他的义归给我们。 The, the Reformers rediscovered the doctrine of salvation by grace alone through faith alone in Christ alone, the doctrine of justification, the doctrine of imputation, th- that our sins are placed on Christ and His death and His righteousness is given to us.
这就是归算。 This is imputation.
这是伟大的教义。 This is the great doctrine.
唯独信心是接受救恩的条件。 Faith alone is the condition by which salvation is received.
唯独信心。 Faith alone.
这是改革宗海德堡要理问答第74问。 Here's the, um, the Reformed Heidelberg Catechism, 74th question.
「是否也要给幼儿施洗？ "Shall one baptize young children also?
是的，因为他们和成年人一样属于神和他教会的约，在基督的血中，罪得赎和赐信心的圣灵 的应许，对他们和对年长的人是一样的。」给他们施洗，因为他们被应许得救恩和圣灵。 Yes, for they as well as the old people appertain to the covenant of God and His Church and in the blood of Christ, the redemption from sins and the Holy Spirit who works faith is promised not less than to the older."Baptize them, because they're promised salvation and the Holy Spirit.
「因此，他们也要通过洗礼，作为约的记号，被纳入基督教会，与不信者的儿女 区分开来，就像在旧约中通过割礼一样。」看到了吗，他们有这种令人困惑的与 割礼的联系，现在他们把他们放在基督教会中，带他们进入基督的血，罪的救赎 ，产生信心的圣灵的工作之下，这应许给他们，就像应许给年长的人一样。 "Therefore, shall they also, through baptism, as the sign of the covenant, be incorporated in the Christian church and be distinguished from the children of unbelievers, as in the Old Testament took place by circumcision." See there, they've got this confounding connection to circumcision, and now they're placing them in the Christian church, bringing them under the blood of Christ, the redemption from sin, the work of the Spirit who produces faith, and it's promised to them in the same way that it's promised to older people.
这是路德宗的观点。 That's Lutheran.
这来自路德的传统。 That's out of the heritage of Luther.
路德最终不得不为婴儿有信心这个事实辩护。 Luther finally wound up having to defend the fact that infants have faith.
他说：「再洗礼派说得对，没有信心的洗礼毫无益处，因此，事 实上，如果孩子没有信心就不应该受洗。」我们同意这一点。 He said, "The Anabaptists are right, that baptism without faith profits nothing, and that thus, in fact, children ought not to be baptized if they had no faith." We agree with that.
路德说：「主最明确地说：『不信的人要被定罪。』但是，再洗礼派的断言是错误的。 Luther said, "The Lord says most decidedly, 'He who believes not should be damned.' But, the assertion of the Anabaptists is false.
孩子不能相信。 The children cannot believe.
如果要给孩子施洗，他们必须能够相信。 If children are to be baptized, they must be able to believe.
他们必须有信心。」引文结束。 They must have faith." End quote.
一个孩子怎么能有信心？ How can a child have faith?
对路德来说，这是父母或教父母的代理信心。 With Luther, it was the vicarious faith of the parents or the godparents.
这就是教父母的由来，代理父母的信心会为孩子代求。 That's where godparents came from, surrogate parents whose faith would intercede on behalf of the child.
对路德来说，父母或教父母的代理信心还不够。 With Luther, the vicarious faith of the parents or the godparents wasn't enough.
他甚至进一步说：「孩子们自己必须相信。 He even went further and said, "The children themselves must believe.
如果有人问：『这怎么可能？』答案是：『圣灵帮助他们相信。 If one asks, 'How is that possible?' one receives the answer, 'The Holy Spirit helps them to believe.
圣灵在圣洗礼中来到孩子们那里，通过这重生的洗 ，他丰富地浇灌在他们身上。』」马丁·路德？ The Holy Spirit comes to the children in the holy baptism by this bath of regeneration he is richly poured out on them.'" Martin Luther?
谁发现了唯独恩典、唯独信心、唯独基督的救恩？ Who discovered salvation by grace alone through faith alone in Christ alone?
有些人甚至称之为无意识的信心。 Some even called it unconscious faith.
所以那些人，那些坚持父母和教父母代理信心的人。 So were those, there were those who were holding to surrogate faith on the part of parents and godparents.
这对路德来说还不够。 That wasn't enough for Luther.
改教运动的一个重要标志是称义，不是通过圣事的称义，不是通 过仪式的称义，不是通过象征的称义，而是通过恩典因信称义。 A great mark of the Reformation was justification, justification not by sacrament, not by ceremony, not by symbol, justification by faith through grace.
他们怎么能理解这个，却又提出婴儿洗礼这样的东西，通过对婴儿的仪式赐给那婴儿救恩？ How could they understand that and then come up with something like infant baptism, which by a rite on a baby confers to that baby salvation?
婴儿洗礼什么都不是，没有救恩的功效，不传递恩典，不赐予信心，不是任何事物的象征。 Infant baptism is nothing, has no saving efficacy, delivers no grace, confers no faith, is a symbol of nothing.
它完全毫无意义。 It is absolutely and totally pointless.
它导致仪式主义、混乱和虚假的安全感。 It leads to, uh, ritualism, confusion, and false security.
你知道，改教家的呼声不是「传统，传统，传统。」不是「教父，教父，教父。」是什么？ You know, the Reformers' cry wasn't, "Tradition, tradition, tradition." It wasn't, "The Fathers, the Fathers, the Fathers." What was it?
我们之前读过。 We read it earlier.
「圣经，圣经，圣经。 "Scripture, Scripture, Scripture.
我们相信我们所相信的，因为这是圣经所教导的。」好了，今晚就到这里，嗯？ We believe what we believe because that's what Scripture teaches." Well, that's enough for tonight, hmm?
让我们祷告。 Let's pray.
父啊，我们再次感谢你的道。 Father, we thank you for your Word again.
我们不是为了对抗而寻衅，但出于必要，我们需要说出 真理，使真理清晰明确，正如它在你的道中所启示的。 We don't try to pick a fight with people for the sake of, uh, antagonism, but of necessity, we need to speak the truth and make the truth clear, unmistakable as it's revealed in Your Word.
这种魔鬼般的婴儿洗礼行为在教会生活中存在了2000年 ，从很早期，大约三世纪开始，在四世纪扎根，至今仍在。 This, uh, devilish conduct of infant baptism has survived through 2,000 years, uh, of church life, from very early on, around the third century, embedded in the fourth and still here.
主啊，我们只能祈求改教运动能成为一个完全的改革，对真教会不会有任何混淆。 And we can only ask, Lord, that the Reformation would be a complete rever- reformation, there would be no confusion about the true Church.
知道谁是真教会是如此重要，使人不会混淆，不会因为在婴儿时期接受了 某种仪式就认为自己得救了，父母也不会因此认为他们的孩子得救了。 This is so important that we know who the true Church is, that people not be confused, people not think they're saved because they've received some rite as a infant, parents not think their children are saved because of that.
帮助我们忠于真理，宣扬福音。 Help us to be faithful to the truth, to proclaim the Gospel.
对于那些相信的人，愿我们忠心顺服，受洗并作出信仰的宣 告，在人面前承认你，使我们能在天上的父面前被你承认。 And those who believe, may we be faithful to be obedient and be baptized and make that profession of faith, confessing You before men that we might be confessed by You before Your Father who is in heaven.
感谢你赐给我们美好的一天和这个美好的教会，美好的团契。 Thank you for a wonderful day and this wonderful Church, great fellowship.
现在，当我们在一起度过时光时，愿这时光丰富，愿在基督里天 上各样属灵的福气祝福这里的每一个人，我们奉他的名祷告。 Now, as we, uh, spend some time together, enrich that time and bless every person who is here with all spiritual blessings in the heavenlies in Christ, we pray in His name.
大家说？ Everybody said?
阿们。 Amen.
阿们，阿们。 Amen, amen.