1. I am, however, equally certain that no one can be saved who is either unwilling to obey Christ or consciously, callously rebellious against His lordship. P15

然而，我也同样确信：任何不愿顺服基督，或有意识地、冷酷无情地反抗祂主权的人，都不可能得救。 P15

2. Doulos speaks of slavery, pure and simple. It is not at all a hazy or uncertain term. It describes someone lacking personal freedom and personal rights whose very existence is defined by his service to another. P28

Doulos 所表达的就是奴隶身份，纯粹而直接。这个词的含义绝不含糊，也毫不模棱两可。它描述的是一个没有人身自由和个人权利的人；他的整个存在都由他对另一个人的服事所界定。 P28

3. As if Christ could be someone’s intimate friend without being that person’s Lord. P30

仿佛基督可以成为某人的亲密朋友，却不是那个人的主。 P30

4. Friendship with one’s lord or master does not nullify the authority inherent in the relationship. P33

与自己的主或主人之间的友谊，并不会取消这种关系中所固有的权威。 P33

5. The gospel according to Jesus calls sinners to give up their independence, deny themselves, submit to an alien will, and abandon all rights in order to be owned and controlled by the Lord. P35

耶稣所传的福音呼召罪人放弃自己的独立自主，舍弃自己，顺服另一位的旨意，并放弃一切权利，为的是归属于主，并受主掌管。 P35

6. The prevailing view of what constitutes saving faith continues to grow broader and shallower, while the portrayal of Christ in preaching and witnessing becomes fuzzy. P37

对于什么才构成得救的信心，现今流行的观点变得越来越宽泛、越来越肤浅；与此同时，在讲道和见证中对基督的描绘也越来越模糊不清。 P37

7. I have attended evangelism training seminars where counselors were taught to tell “converts” that any doubt about their salvation is satanic and should be dismissed. P38–39

我曾参加过一些传福音训练研讨会，在那里，辅导员被教导要告诉那些“归信者”：任何对自己是否得救的怀疑都是出于撒但，应该予以摒弃。 P38–39

8. Grace is the power of God to fulfill our new covenant duties (cf. 1 Cor. 7:19), however inconsistently we obey at times. Clearly, grace does not grant permission to live in the flesh; it supplies power to live in the Spirit. P46

恩典是上帝赐下的能力，使我们履行新约中的责任（参林前7:19），尽管我们有时顺服得并不一致。显然，恩典并不是准许人随从肉体而活；恩典乃是赐下能力，使人靠圣灵而活。 P46

9. The truth is that unless people realize they have a sin problem, they will not come to Christ for a solution. P75

事实是，除非人意识到自己有罪的问题，否则他们不会到基督那里寻求解决。 P75

10. No matter what points of doctrine he might affirm, because he was unwilling to turn from what else he loved most, he could not be a disciple of Christ. Salvation is only for those who are willing to give Christ first place in their lives. P90

无论他可能认同哪些教义要点，因为他不愿离弃自己最爱的其他事物，他就不能成为基督的门徒。救恩只赐给那些愿意让基督在自己生命中居首位的人。 P90

11. That is why churches are full of people whose lives are essentially unchanged after their supposed conversion. Most of these people, I am convinced, are unregenerate and grievously misled. P95–96

这就是为什么教会里充满了这样的人：他们在所谓的归信之后，生命实质上仍毫无改变。我确信，这些人中的大多数并未重生，而且受到了严重的误导。 P95–96

12. Those who are not ashamed of their sin cannot receive salvation. P97

那些不以自己的罪为羞耻的人，不能领受救恩。 P97

13. As we have seen, saving faith is an exchange of all that we are for all that Christ is. … Nor is the gift of eternal life given in proportion to the quality of the life we yield. Everyone who surrenders to Christ gets all Christ has to give in return. P151–152

正如我们所看到的，得救的信心乃是以我们的全部来交换基督的全部。…… 永生的恩赐也不是按我们所献上生命的品质来赐下的。凡向基督降服的人，都得着基督所赐的一切。 P151–152

14. Fruit is the only possible validation that a branch is abiding in the True Vine. P169

果子是证明枝子常在真葡萄树上唯一可能的凭据。 P169

15. Note three elements of repentance: a turning to God, a turning from evil, and the intent to serve God. P178

请注意悔改的三个要素：归向上帝、离弃罪恶，以及立志事奉上帝。 P178

16. Repentance is not simply a mental activity; genuine repentance involves the intellect, emotions, and will. … Intellectually, repentance begins with a recognition of sin … Emotionally, genuine repentance often accompanies an overwhelming sense of sorrow. … Volitionally, repentance involves a change of direction, a transformation of the will. … surrender the will to Christ. P180

悔改不仅仅是一种心智上的活动；真正的悔改涉及理智、情感和意志。……在理智方面，悔改始于对罪的认知。……在情感方面，真正的悔改常常伴随着一种压倒性的悲伤。……在意志方面，悔改意味着方向的改变，是意志的转变。……将自己的意志降服于基督。 P180

17. Berkhof sees three elements to genuine faith: An intellectual element (notitia), which is “a positive recognition of the truth”; an emotional element (assensus), which includes “a deep conviction [and affirmation] of the truth”; and a volitional element (fiducia), which involves “a personal trust in Christ as Saviour and Lord, including a surrender . . . to Christ.” P189

伯克富认为，真正的信心包含三个要素：理智的要素（notitia），即“对真理的积极认知”；情感的要素（assensus），其中包括“对真理深切的确信［和确认］”；以及意志的要素（fiducia），其中包含“个人对基督作为救主和主的信靠，包括……向基督降服”。 P189

18. Because we retain the vestiges of sinful flesh, no one will obey perfectly (cf. 2 Cor. 7:1; 1 Thess. 3:10), but the desire to do the will of God will be ever present in true believers (cf. Rom. 7:18). That is why faith and obedience are so closely linked throughout Scripture. P190

因为我们仍残留着罪性肉体的痕迹，所以没有人能够完全顺服（参林后7:1；帖前3:10）；然而，遵行上帝旨意的愿望必会一直存在于真正的信徒里面（参罗7:18）。这就是为什么在整本圣经中，信心与顺服如此紧密相连。 P190

19. If your life does not reveal growth in grace and righteousness and holiness, you need to examine the reality of your faith—even if you believe you have done great things in the name of Christ. P215

如果你的生命没有显出在恩典、公义和圣洁上的成长，你就需要省察自己信心的真实性——即使你认为自己曾奉基督的名做过伟大的事。 P215

20. Although Luther fought intensely for the truth that we are saved by faith and not by good works, he never wavered from insisting that works are necessary to validate faith. In the preface to his famous commentary on Romans, he wrote: P256

尽管路德竭力捍卫我们是因信得救、而不是因善行得救这一真理，但他始终坚持：善行乃是验证信心所必需的。在他那部著名的《罗马书》注释的序言中，他写道： P256

21. Faith is not something dreamed, a human illusion, although this is what many people understand by the term. Whenever they see that it is not followed either by an improvement in morals or by good works, while much is still being said about faith, they fall into the error of declaring that faith is not enough, that we must do “works” if we are to become upright and attain salvation. The reason is that, when they hear the gospel, they miss the point; in their hearts, and out of their own resources, they conjure up an idea which they call “belief,” which they treat as genuine faith. All the same, it is but a human fabrication, an idea without a corresponding experience in the depths of the heart. It is therefore ineffective and not followed by a better kind of life. P256

信心并不是某种幻想出来的东西，也不是人的幻觉，尽管许多人对这个词的理解正是如此。当他们看到所谓的信心既没有带来道德上的改善，也没有产生善行，而人们却仍大谈信心时，他们便错误地断定：仅有信心是不够的；若要成为正直的人并获得救恩，我们还必须行“善工”。原因在于，他们听见福音时并没有领会其中的要点；他们在自己心里，凭着自身的资源，构想出一种观念，并称之为“相信”，又把它当作真正的信心。尽管如此，那不过是人的制造，是一种在内心深处没有相应经历的观念。因此，它毫无功效，也不会带来更美好的生活。 P256

22. We cannot be saved by or for our good works, neither can we be saved without good works. (Spurgeon) P266

我们不是因善行得救，也不是为了善行而得救；然而，没有善行，我们也不能得救。（司布真） P266

23. Those preachers who tell sinners they may be saved without forsaking their idols, without repenting, without surrendering to the Lordship of Christ, are as erroneous and dangerous as others who insist that salvation is by works and that heaven must be earned by our own efforts. (A. W. Pink) P270

那些告诉罪人：他们可以不离弃自己的偶像、不悔改、不降服于基督的主权而得救的传道人，与那些坚持救恩是靠行为、天堂必须靠人的努力赚取的人一样，同样是错误且危险的。（A. W. Pink） P270

24. Divine grace is not bestowed with the object of freeing men from their obligations but rather with that of supplying them with a powerful motive for more readily and gratefully discharging those obligations. (A. W. Pink) P270

神的恩典赐下，并不是为了使人脱离他们应尽的责任；相反，乃是为了赐给他们一个强有力的动力，使他们能够更甘心、更感恩地履行这些责任。（A. W. Pink） P270

25. [Years ago] no one would ever dare to rise in a meeting and say, “I am a Christian” if he had not surrendered his whole being to God and had taken Jesus Christ as his Lord as well as his Saviour, and had brought himself under obedience to the will of the Lord. It was only then that he could say, “I am saved!” Today, we let them say they are saved no matter how imperfect and incomplete the transaction, with the proviso that the deeper Christian life can be tacked on at some time in the future. (A. W. Tozer) P270

【多年以前】如果一个人没有将自己的全人降服于神，没有接受耶稣基督不仅是他的救主，也是他的主，并且没有使自己顺服于主的旨意，那么他绝不敢在聚会中站起来说：“我是一个基督徒。”只有到了那时，他才能说：“我得救了！” 然而今天，我们却容许人们宣称自己已经得救，不管他们所谓的“得救”是何等不完全、何等残缺，只要再附带说明：更深的基督徒生命以后再慢慢加上就可以了。（A. W. Tozer） P270

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来源：本文选自约翰·麦克阿瑟（John MacArthur）的《耶稣所传的福音》（The Gospel According to Jesus），由程弟兄阅读并摘录。
Source: These excerpts are from The Gospel According to Jesus by John MacArthur. Read and excerpted by Clark Cheng.