114. Watching, Waiting, Writing

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. (2) And the Lord answered me, and said, Write the vision, and make it plain upon the tables, that he may run that read-eth it. (3) For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. (4) Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1-4
THE promise of God tarried, and the ungodly triumphed.
Here was the old problem of David in another form.
"Wherefore lookest thou upon them that deal treacherously?" (Hab. 1:13) is but a repetition of "I was envious at the foolish, when I saw the prosperity of the wicked" (Ps. 73:3).
This same problem occurs to ourselves, and this text may help us. Observe with understanding—

I. THE SENSE IN WHICH THERE IS A DELAY IN THE PROMISE.

It is not every apparent delay which is real. Our time and God's time are not measured upon the same dial.

1. Each promise will bide its due season for fulfillment: "For the vision is yet for an appointed time."
2. Each promise in the end will prove true: "At the end it shall speak, and not lie."
3. Each promise will repay our waiting: "Though it tarry, wait for it."
4. Each promise will really be punctual to its hour: "It will surely come, it will not tarry)"

The word of the Lord is as true to the time as to the thing.
To him its time of ripening is short: only to us is it long.

II. THE ATTITUDE OF A BELIEVER WHILE THE PROMISE DELAYS.

We should watch for the appearing of the Lord in fulfillment of his promise, and should be prepared to receive reproof as well as blessing.
The prophet took up—

1. A determined and thoughtful attitude: "I will stand, and set me."
2. An attentive attitude: "and will watch to see what he will say unto me." He is engrossed in this one pursuit: he only desires to be taught of the Lord.
3. A patient attitude: "I will set me upon the tower." It is as if he had been set as a sentinel, and would remain at his post.
4. A solitary position if need be. He speaks of himself alone.
5. A humble and submissive frame of mind: "what I shall answer when I am reproved."

In all respects the man of God is ready for his Lord.
The delay is evidently a blessing to him.
The blessing will be the greater when it comes.

III. THE WORK OF THE LORD'S SERVANT WHILE THE PROMISE DELAYS.

1. By faith set the vision. Realize the fulfillment of the divine word in your own soul. "Watch to see what he will say."
2. Declare it as certain: record it in black and white, as a fact not to be questioned. "Write the vision upon tables."
3. Declare it plainly, so that the runner may read it.
4. Declare it practically, so that he that readeth may run in consequence of it.
5. Declare it permanently: write down the matter for a record to be referred to: engrave it on tablets for perpetuity.

Sham faith prudently declines to mention her expectations.
It is deemed presumptuous, fanatical, and imprudent to be positive that God will keep his promise; and still more to say so.
The real believer thinks not so, but acts with the Lord's promises as he would deal with engagements made in business by honest men: he treats them as real, and would have others do the like.

IV. THE DIFFERENCE SEEN IN MEN WHEN THE DELAY OF THE PROMISE TESTS THEM.

l. The graceless man is too proud to wait on God as the Lord's servant will do. "His soul is not upright in him."

• He is himself dishonest, and so suspects his God.
• This prevents his finding comfort in the promise.

2. The just man believes the word of a holy God.

• He waits serenely, in full assurance; and
• He lives in the highest sense by his faith.

"My soul, wait thou only upon God" (Ps. 62:5).
What can he do who has no faith in his Maker? (Heb. 11:6)

From Our Tablets

It was a custom among the Romans for the public affairs of every year to be committed to writing by the pontifex maximus, or high priest, and published on a table. They were thus exposed to public view, so that the people might have an opportunity of being acquainted with them. It was also usual to hang up laws approved and recorded on tables of brass in their market-places, and in their temples, that they might be seen and read (Tacitus). In like manner, the Jewish prophets used to write, and expose their prophecies publicly on tables, either in their own houses, or in the temple, that every one that passed by might go in and read them. — Burder

And though it linger till the night,
And round again till morn,
My heart shall ne'er mistrust thy might,
Nor count itself forlorn.
Do thus, O ye of Israel's seed.
' Ye of the Spirit born indeed;
Wait for your God's appearing!
— Martin Luther

Good old Spurstow says that some of the promises a like the almond tree — they blossom hastily in the very earliest spring; but," saith he, "there are others which resemble the mulberry tree — they are very slow in putting forth their leaves:' Then what is a man to do, if he has a mulberry-tree promise, which is late in blossoming? Why, he is to wait till it does blossom; since it is not in his power to hasten it. If the vision tarry, exercise the precious grace called patience, and the appointed time shall surely bring you a rich reward. — C. H. S.

God's promises are dated, but with a mysterious character; and, for want of skill in God's chronology, we are prone to think God forgets us; when, indeed, we forget ourselves in being so bold as to set God a time of our own, and in being angry that he comes not just then to us. — Gurnall

If we were more humble, we should be more patient. A beggar, who is worn with hunger, will wait at the rich man's gate for many an hour with the hope of getting broken victuals; but my lord, who is in no need, will soon be gone if the door does not open to his knock. We have kept the Lord waiting long enough, and we need not wonder if he tries our faith and patience by apparent delays. In any case, let us settle this in our hearts, that he must and will fulfill his promises. Our text shows us a punctual God, a patient waiter, and a published confidence; but it finishes up with a proud unbeliever. Or, if you will, it is man uttering a brave resolve, and the Lord answering to his faith; reasons presented to patient faith, and rebukes to impatient pride.

Charles Hadden Spurgeon

114．警醒、等候、書寫（Watching, Waiting, Writing）

「我要站在守望所，立在望樓上觀看，看耶和華對我說什麼話，我可用什麼話向他訴冤。（2）耶和華回答我說：『將這默示明明地寫在版上，使讀的人容易讀。（3）因為這默示有一定的日期，快要應驗，並不虛謊；雖然遲延，還要等候，因為必然臨到，不再遲延。（4）迦勒底人自高自大，心不正直；惟義人因信得生。』」
——哈巴谷書 2:1–4
神的應許似乎遲延，而惡人卻暫時得勝。
這正是大衛早年所面對的老問題，只是換了一種形式而已。
「你為何看著行詭詐的靜默不語呢？」（哈 1:13 13你眼目清潔，不看邪僻，不看奸惡；行詭詐的，你為何看着不理呢？惡人吞滅比自己公義的，你為何靜默不語呢？）不過是重述：「我見惡人和狂傲人享平安就心懷不平。」（詩 73:3 3我見惡人和狂傲人享平安就心懷不平。）
這同樣的問題也臨到我們，而本段經文正能幫助我們。請留心思想——

一、應許遲延的意義

並非一切看似遲延的情況都是真正的遲延。人的時間與神的時間，並不是用同一個刻度衡量的。

1. 每一個應許都有它成就的時候：「這默示有一定的日期。」
2. 每一個應許終必證實為真：「到了末後必定應驗，並不虛謊。」
3. 每一個應許都值得我們等候：「雖然遲延，還要等候。」
4. 每一個應許在真正的時刻上毫不誤時：「必然臨到，不再遲延。」

耶和華的話，在時間上與在內容上一樣真實。
在祂看來，成熟的時候是短暫的；在我們看來，卻顯得漫長。

二、應許遲延時信徒當有的態度

我們當警醒等候主成就祂的應許，並且預備好不但接受祝福，也接受責備。
先知所採取的是——

1. 堅定而深思的態度：「我要站立，立定自己。」
2. 專注留心的態度：「觀看他對我說什麼話。」
   他全心投入這一件事，只渴望受主教導。
3. 忍耐的態度：「立在望樓上。」好像被設立為守望者，決不離開崗位。
4. 必要時甘願獨處的姿態：他只提到自己一人。
5. 謙卑順服的心志：「我可用什麼話向他訴冤（被責備時如何回應）。」

在各方面，這位神的人都預備好迎見他的主。
這樣的遲延，顯然成了他的祝福。
而祝福臨到時，也必更加豐盛。

三、應許遲延時主僕人的工作

1. 憑信心領受默示：在自己心中先看見神話語的成就。「觀看他對我說什麼話。」
2. 確定無疑地宣告它：把它當作不容質疑的事實記錄下來。「將這默示寫在版上。」
3. 清楚明白地宣告它：使奔跑的人也能一讀就懂。
4. 實際行動地宣告它：使讀的人因著這信息而行動。
5. 長久保存地宣告它：將此事記錄下來，成為永久的見證。

虛假的信心，往往謹慎地避免提及自己的期待；
人們常認為，肯定神必守應許是冒失、狂熱、不智的，更遑論公開宣告。
真正的信徒卻不這樣想。他對待主的應許，就如同對待誠實之人在商業上所立的合約——
視之為真實可信，也希望別人同樣如此看待。

四、應許遲延時，人心顯出的分別

1. 沒有恩典的人：驕傲，不肯像主的僕人那樣等候神。
   

• 「他的心不正直。」因他自己不誠實，便懷疑他的神。
• 這使他無法從應許中得著安慰。

2. 義人：相信聖潔之神的話語。
   

• 他安靜等候，滿有確據；並且——
• 在最深的意義上，他因信而活。

「我的心哪，你當默默無聲，專等候神。」（詩 62:5 5我的心哪，你當默默無聲，專等候神，因為我的盼望是從他而來。）
那不信造物主的人，還能做什麼呢？（來 11:6 6人非有信，就不能得神的喜悅；因為到神面前來的人必須信有神，且信他賞賜那尋求他的人。）

取自「版上書寫」的背景

羅馬人有一項習俗：每一年的公共事務，由最高祭司（pontifex maximus）記錄下來，並公布在木版上，使百姓可以清楚知曉。他們也常將通過的法律刻在銅版上，懸掛於市集與廟宇中，供人觀看閱讀（塔西佗）。同樣地，猶太先知常將預言寫在版上，公開陳列在自家或聖殿中，使凡經過的人都可以進去閱讀。—— 伯德（Burder）

即使遲延至黑夜，
又延到清晨，
我心仍不疑你大能，
也不自憐孤單。
以色列的後裔啊，
真由聖靈所生的人哪，
等候你們神的顯現！
—— 馬丁．路德

老斯珀斯托（Spurstow）說，有些應許像杏樹——在最早的春天就迅速開花；但他說，也有一些應許像桑樹——
長久不肯發葉。若你所得的是一個「桑樹型」的應許，遲遲不開花，你該怎麼辦？答案是：等候它開花；因為你無法催促它。「默示若遲延，就當等候。」當操練那寶貴的恩典——忍耐，到了所定的時候，必帶來豐盛的報償。—— C. H. 司布真

神的應許都是有日期的，只是那日期帶著神秘性；因我們不懂神的年代表，便容易以為神忘記了我們。其實，是我們忘了自己的本分，竟膽敢替神定時間，又在祂不照我們的時刻臨到時心生不悅。—— 葛那爾（Gurnall）

若我們更謙卑，就會更有忍耐。一個飢餓的乞丐，會在富人門前等候許久，盼望得著些剩餘的食物；但一位不缺乏的貴族，若敲門無人回應，很快就會離去。我們曾讓主等候得夠久了，若祂藉著表面的遲延來試驗我們的信心與忍耐，也不足為奇。無論如何，讓我們在心中確立一件事：祂必定、也必然成就祂的應許。這段經文向我們呈現——一位準時的神，一個忍耐等候的人，一個被公開宣告的信心；最後，則以一個驕傲的不信者作結。或者說：這是人發出勇敢的宣告，神回應那信心；是為忍耐的信心陳明理由，也是對急躁驕傲的責備。

—— 查爾斯．海登．司布真

115. Pride the Destroyer

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4
DELAY of deliverance is a weighing of men. Suspense is very trying, and constitutes a searching test.
This divides men into two classes by bringing out their real character.
The proud and the just stand out in relief: the uplifted and the upright are far as the poles asunder; and the result of trial in the two cases is as different as death from life.
The tarrying of the promise—

I. REVEALS A GREAT FAULT. "his soul which is lifted up."

The man is impatient, and will not endure to wait. This is pride full-blown, for it quarrels with the Lord, and dares to dictate to him.

1. It is very natural to us to be proud. So fell our first father, and we inherit his fault.
2. Pride takes many shapes, and among the rest this vainglorious habit of thinking that we ought to be waited on at once.
3. In all cases pride is unreasonable. Who are we that God should make himself our servant, and take his time from our watch?
4. In every case pride is displeasing to God, and specially when it interferes with the sovereign liberty of his own grace. Shall he be dictated to in the matter of his own love? "Nay but, O man, who art thou that repliest against God?" (Rom. 9:20).

II. BETRAYS A SAD EVIL. "his soul is not upright in him."

1. He does not know the truth. His mind is out of the perpendicular, his knowledge is incorrect, and his judgment is mistaken. He puts "bitter for sweet, and sweet for bitter" (Isa. 5:20).
2. He does not seek the light. His heart is not upright: the affections are perverted. He has a bias towards conceited views of self, and does not wish to be set right (Obad. 1:3).
3. His whole religion is warped by his false mood of heart and mind. The very soul of the man is put out of order by his vanity.
4. He will not endure the test of waiting; he will sin in his haste to be delivered; he will rush from God to other confidences; he will show by his life that his real self is not right with God.

III. DISCOVERS A SERIOUS OPPOSITION.

He grows tired of the gospel, which is the sum of the promises, and he becomes averse to the exercise of the faith which it requires.
His pride makes him reject salvation by grace through faith in Jesus.

1. He is too great to consider it.
2. He is too wise to believe it.
3. He is too good to need it.
4. He is too advanced in "culture" to endure it.

Most of the objections to revealed truth arise from a mind thrown out of balance by pride of intellect, or pride of purse, or pride of heart.

IV. DIRECTS US TO A PLEASING CONTRAST.

1. The man who is really just is truly humble. The text implies a contrast in this respect between the proud and the just.
2. Being humble, he does not dare to doubt his God, but yields to his word an implicit faith.
3. His faith keeps him alive under trial, and conducts him into the joys and privileges of spiritual life.
4. His life conquers the trial, and develops into life eternal.

The Believer has the blessing promised, and truly lives while he lives. The Unbeliever misses the blessing, and is dead while he lives.
What folly to refuse faith because of pride, and so to miss eternal life and all its felicities!

Quotations

"I think it is decidedly unscriptural to fix any time with God for his doing anything. The times and seasons the Father hath put in his own hand. The Man Christ Jesus has asked for the heathen, and he will get them, but he has waited eighteen hundred years already, and has told us that as Man he knows nothing of the 'when.' Pray on, and believe; you shall reap." — From a letter of Brownlow North to a Christian worker.

Strange that the mortal, who cannot believe in the healing power of the sparkling Jordan, will often willingly go down to the muddiest creek of Abana and Pharpar! — Edward Garrett

As the first step heavenward is humility, so the first step hellward is pride. Pride counts the gospel foolishness, but the gospel always shows pride to be so. Shall the sinner be proud who is going to hell? Shall the saint be proud who is newly saved from it? God had rather his people fared poorly than live proudly. — Mason

Poverty of spirit is the bag into which Christ puts the riches of his grace. — Rowland Hill

We must be emptied of self before we can be filled with grace; we must be stripped of our rags before we can be clothed with righteousness; we must be unclothed that we may be clothed; wounded, that we may be healed; killed, that we may be made alive; buried in disgrace, that we may rise in holy glory. These words, "Sown in corruption, that we may be raised in in corruption; sown in dishonor, that we may be raised in glory; sown in weakness, that we may be raised in power," are as true of the soul as of the body. To borrow an illustration from the surgeon's art: the bone that is set wrong must be broken again, in order that it may be set aright. I press this truth on your attention. It is certain that a soul filled with self has no room for God; and like the inn at Bethlehem, crowded with meaner guests, a heart pre-occupied by pride and her godless train, has no chamber within which Christ may be born in us "the hope of glory." — Guthrie

A heart full of pride is but a vessel full of air; this self-opinion must be blown out of us before saving knowledge be poured into us. Humility is the knees of the soul, and to that posture the Lamb will open the book; but pride stands upon tip-toes, as if she would snatch the book, and unclasp it herself. The first lesson of a Christian is humility; and he that hath not learned the first lesson is not fit to take out a new. — Thomas Adams

But for pride, the angels, who are in hell, should be in heaven (Jude 6); but for pride, Nebuchadnezzar, who is in the forest, should be in his palace (Dan. 4); but for pride, Pharaoh, who lies with the fishes, should be with his nobles (Exod. 14); no sin hath pulled so many down as this, which promised to set them up. Of all the children of pride, the Pope is the father, which sitteth in the temple of God, and is worshipped as God (2 Thess. 2:4) .... But for pride, the Pharisees would have received Christ as gently as his disciples; but for pride, Herod would have worshipped Christ as humbly as the shepherds; but for pride, our men would go like Abraham, and our women like Sarah, as they would be called their children; but for pride, noblemen would come to church as well as the people; but for pride, gentles would abide reproof as well as servants; but for pride, thou wouldst forgive thy brother, and the lawyers should have no work. — Henry Smith

Charles Hadden Spurgeon

115．驕傲——毀滅者（Pride the Destroyer）

「迦勒底人自高自大，心不正直；惟義人因信得生。」——哈巴谷書 2:4
拯救的遲延，乃是對人的衡量。懸而未決的等待極其艱難，是一種嚴峻而深入的試驗。
這樣的試驗，將人分成兩類，顯明其真實的品格。
驕傲的人與義人形成鮮明對比：自高的，與正直的，如同南轅北轍；
而試煉的結果，也如死亡與生命一般截然不同。
應許的遲延——

一、顯露一個重大的缺陷

「他的心自高自大。」
這人缺乏忍耐，不能等候。這正是完全成熟的驕傲，因它與主爭辯，甚至膽敢向神發號施令。

1. 驕傲對我們而言極其自然。我們的始祖正是如此跌倒的，我們承繼了他的敗壞。
2. 驕傲有許多不同的形態，其中之一，就是虛榮地以為自己理當立刻被服事。
3. 驕傲在任何情況下都是不合理的。我們算什麼，竟要神作我們的僕人，按著我們的時間表行事？
4. 驕傲在任何時候都惹神不悅，尤其當它干涉神恩典的主權時。祂的愛，豈容人來指揮？
   「你這個人哪，你是誰，竟敢向神強嘴呢？」（羅 9:20 20你這個人哪，你是誰，竟敢向神強嘴呢？受造之物豈能對造他的說：「你為甚麼這樣造我呢？」 ）

二、暴露一個悲哀的惡況

「他的心不正直。」

1. 他不認識真理。他的心思偏離正軌，認知錯誤，判斷顛倒，「以苦為甜，以甜為苦。」（賽 5:20 20禍哉！那些稱惡為善，稱善為惡，以暗為光，以光為暗，以苦為甜，以甜為苦的人。）
2. 他不尋求光。他的心不正直，情感被扭曲，對自我的誇大存有偏見，也不願被糾正。（俄 1:3 3住在山穴中、居所在高處的啊，你因狂傲自欺，心裏說：誰能將我拉下地去呢？）
3. 他的整個宗教生命都被扭曲。這虛榮的心態，使他整個人的靈魂失序。
4. 他經不起等候的試驗。他急於得拯救，反而犯罪；他離開神，轉向其他依靠；他的生活顯明：他真正的內在，並未與神對齊。

三、顯明一種嚴重的對抗

他開始厭煩福音——那原是眾應許的總和；並且抗拒福音所要求的信心操練。
他的驕傲，使他拒絕藉著耶穌、因信稱義、出於恩典的救恩。

1. 他自以為太偉大，不屑理會。
2. 他自以為太聰明，不肯相信。
3. 他自以為太良善，不需要救恩。
4. 他自以為在「文化修養」上太進步，無法忍受這信息。

對啟示真理的大多數反對，都源自一顆因智識的驕傲、財富的驕傲、或內心的驕傲而失去平衡的心。

四、引導我們看見一個可喜的對照

1. 真正的義人，必然是真正謙卑的人。本節經文暗示了驕傲者與義人之間的對比。
2. 因著謙卑，他不敢懷疑他的神，反而全然信服神的話語。
3. 他的信心在試煉中保守他活著，並引領他進入屬靈生命的喜樂與特權。
4. 他的生命勝過試煉，並且發展成永恆的生命。

信的人得著所應許的祝福，活著的時候，是真正地活著；不信的人錯失祝福，活著的時候，卻是死的。
因驕傲拒絕信心，從而失去永生與一切福樂，何等愚昧！

引文（Quotations）

「我認為，替神規定祂何時行事，是極不合聖經的。時候與日期，父已放在自己權柄之下。人子基督已為外邦人祈求，祂必得著他們；但祂已等候了一千八百年，並且告訴我們，作為人子，祂並不知道那個『時候』。你只管禱告、相信；你必有收成。」—— 布朗洛．諾斯致一位基督工人的書信

奇怪的是，那不信約旦河清水醫治能力的凡人，卻甘心下到亞巴拿河與法珥法河那最混濁的溪流中！
—— 愛德華．蓋瑞特

如同上天堂的第一步是謙卑，下地獄的第一步就是驕傲。驕傲視福音為愚拙，而福音總是顯明驕傲才是真正的愚拙。將要下地獄的罪人，豈可驕傲？剛從地獄被救出的聖徒，豈可自高？神寧可祂的百姓境遇卑微，也不願他們活在驕傲之中。—— 梅森

虛心，是基督盛裝祂恩典的袋子。—— 羅蘭．希爾

在我們被恩典充滿之前，必須先被倒空自我；在披上義袍之前，必須先脫去破爛的舊衣；必須先赤裸，才能得穿戴；先受傷，才能得醫治；先被殺死，才能得生命；先被埋葬在羞辱中，才能在聖潔的榮耀中復活。「所種的是必朽壞的，復活的是不朽壞的；所種的是羞辱的，復活的是榮耀的；所種的是軟弱的，復活的是強壯的。」這些話，對靈魂與對身體一樣真實。借用外科手術的比喻：一根接錯的骨頭，必須重新打斷，才能正確復位。我要鄭重強調這個真理：一顆充滿自我的心，沒有空間容納神；就像伯利恆的客店，被低等的住客擠滿，一顆被驕傲與不敬虔充斥的心，就沒有房間讓基督——「榮耀的盼望」——生在我們裡面。—— 葛斯里（Guthrie）

一顆充滿驕傲的心，不過是一個裝滿空氣的器皿；這自我評價的空氣，必須先被吹出，救恩的知識才能倒入其中。謙卑是靈魂的膝蓋；羔羊只向跪下的姿態打開書卷。驕傲卻踮起腳尖，彷彿要自己奪書、自己開封。基督徒的第一課是謙卑；尚未學會第一課的人，不配再學第二課。—— 湯瑪斯．亞當斯

若非驕傲，那些如今在地獄裡的天使，本該在天上（猶 6 6又有不守本位、離開自己住處的天使，主用鎖鍊把他們永遠拘留在黑暗裏，等候大日的審判。）；
若非驕傲，住在曠野中的尼布甲尼撒，本該仍在王宮（但 4）；
若非驕傲，與魚同眠的法老，本該與貴族同坐（出 14）。
沒有任何罪，像驕傲這樣拉下如此多人；它應許高舉人，卻將人摔得最深。在驕傲的眾子之中，教皇乃其父，
坐在神的殿中，自稱為神（帖後 2:4  4他是抵擋主，高擡自己，超過一切稱為神的和一切受人敬拜的，甚至坐在神的殿裏，自稱是神。）……
若非驕傲，法利賽人會像門徒一樣溫柔地接待基督；
若非驕傲，希律會像牧羊人一樣謙卑敬拜基督；
若非驕傲，男子會如亞伯拉罕，女子會如撒拉，配稱為他們的兒女；
若非驕傲，貴族也會與百姓一同進入教會；
若非驕傲，尊貴的人也會像僕人一樣接受責備；
若非驕傲，你早已饒恕你的弟兄，律師們也就失業了。
—— 亨利．史密斯

—— 查爾斯．海登．司布真

116. Faith; Life

Behold, his soul which is lifted up is not upright in him: but he just shall live by his faith. Habakkuk 2:4
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. — Romans 1:17
But That no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. — Galatians 3:11
Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. — Hebrews 10:38
WHEN the Spirit of God frequently repeats himself, he thereby appeals for special attention.
A doctrine so often declared must be of the first importance. A doctrine, so often declared should be constantly preached.
A doctrine so often declared should be unhesitatingly received by each one of our hearers.

I. WE WILL TREAT THE FOUR TEXTS AS ONE. The teaching is clear. "The just shall live by his faith."

1. Life is received by the faith which makes a man just.

• A man begins to live by a full acquittal from condemnation, and from penal death, so soon as he believes in Jesus.
• A man begins to live as one raised out of spiritual death so soon as he has faith in the Lord Jesus Christ.

No form of works, or profession, or knowledge, or even of natural feelings, can prove him to be an absolved and quickened man; but faith does this.

2. Life is sustained by the faith which keeps a man just.

• He who is forgiven and quickened lives ever afterwards as he began to live — namely, by faith. Neither his feelings, nor devotions, nor acquirements ever become his trust: he still looks out of himself to Jesus. He is nothing except so far as he is a believer.
• He lives by faith as to all the forms of his life—
  .As a child, and as a servant;
  .As a pilgrim progressing, and as a warrior contending;
  .As a pensioner enjoying, and as an heir expecting.
• He lives by faith in every condition—
  .In joy and in sorrow; in wealth and in poverty;
  .In strength and in weakness; in laboring and in languishing; in life and in death."
  .He lives best when faith is at its best, even though in other respects he may be sorely put to it. He lives the life of Christ most blessedly when most intensely he believes in Christ.
  .Hearty belief in God, his Son, his promises, his grace, is the soul's life, neither can anything take its place. "Believe and live" is a standing precept both for saint and sinner. "Now abideth faith" (1 Cor. 13:13).

II. WE WILL TREAT THE FOUR TEXTS SEPARATELY.

If we read with precision, we shall see that Scripture contains no repetitions. The context gives freshness of meaning to each apparent repetition.

1. Our first text (Hab. 2:4) exhibits faith as enabling a man to live on in peace and humility, while as yet the promise has not come to its maturity. While waiting, we live by faith, and not by sight.

2. Our second text (Rom. 1:17) exhibits faith as working salvation from the evil which is in the world through lust. The chapter in which it stands presents an awful view of human nature, and implies that only faith in the gospel can bring us life in the form of—

• Mental enlightenment of life as to the true God (Rom. 1:19-23).
• Moral purity of life (Rom. 1:24 ff.).
• Spiritual life and communion with that which is divine and holy.
• Naturally men are dead and corrupt. The law reveals our death (Rom. 3:10-20); but the gospel imparts spiritual life to those who receive it by faith.

3. Our third text (Gal. 3:11) exhibits faith as bringing to us that justification which saves us from the sentence of death.

• Nothing can be plainer, more positive, more sweeping than this declaration that no man is justified before God except by faith. Both the negative and the positive are plain enough.

4. Our fourth text (Heb. 10:38) exhibits faith as the life of final perseverance.

• There is need of faith while waiting for heaven (verses 32-36).
• The absence of such faith would cause us to draw back (verse 38).
• That drawing back would be a fatal sign.
• That drawing back can never occur, for faith saves the soul from all hazards, keeping its face heavenwards even to the end.

What can you do who have no faith?
In what other way can you be accepted with God?
On what ground can you excuse your unbelief in your God?
Will you perish sooner than believe him?

Breviates

The Jews in the Talmud have the saying, "The whole law was given to Moses at Sinai, in six hundred and thirteen precepts." David, in the fifteenth Psalm, brings them all within the compass of eleven. Isaiah brings them to six (Isa. 33:15); Micah to three (Mic. 6:8); Isaiah, again, to two (Isa. 56); Habakkuk to this one, "The just shall live by his faith." — Lightfoot

The soul is the life of the body. Faith is the life of the soul. Christ is the life of faith. — Flavel

Inscribed upon the portal from afar
Conspicuous as the brightness of a star,
Legible only by the light they give
Stand the soul-quickening words —
BELIEVE AND LIVE. — Cowper

To believe God is not a little thing: it is the index of a heart reconciled to God, and the token of true spirituality of mind; it is the essence of true worship, and the root of sincere obedience. He who believes his God in spite of his sins, does him more honor than cherubim and seraphim in their continual adoration. A little thing faith! How is it then that unbelief is so great a crime that it is marked out for reprobation as the one damning evil which shuts men out of heaven? Despise not faith lest you despise God. Whatever else you put in the second place, give faith the lead; it is not a vain thing, for it is your life.

Charles Hadden Spurgeon

116．信心；生命（Faith; Life）

「迦勒底人自高自大，心不正直；惟義人因信得生。」——哈巴谷書 2:4
「因為神的義正在這福音上顯明出來，這義是本於信，以致於信；如經上所記：『義人必因信得生。』」
——羅馬書 1:17
「沒有一個人靠著律法在神面前稱義，這是明顯的，因為經上說：『義人必因信得生。』」——加拉太書 3:11
「只是義人必因信得生；他若退後，我心裡就不喜歡他。」——希伯來書 10:38
當神的靈一再重複同一真理時，祂是在呼籲我們給予特別的注意。
一個被如此反覆宣告的教義，必定是至關重要的。一個被如此反覆宣告的教義，理當被不斷地傳講。
一個被如此反覆宣告的教義，也理當被每一位聽眾毫不遲疑地領受。

一、我們先把這四處經文合起來看

其教導清楚明白：「義人必因信得生。」

1. 生命是藉著使人稱義的信心得著的

• 一個人一信靠耶穌，便立刻從定罪與刑罰之死中被完全赦免，從而開始真正地「活」。
• 一個人一信靠主耶穌基督，便從屬靈的死亡中被喚醒，開始新的生命。
  

任何形式的行為、宗教外表、知識，甚至天然的情感，都不能證明一個人已被稱義、得著新生命；惟有信心能做到這一點。

2. 生命也是藉著維持人稱義狀態的信心而得以持續

• 那被赦免、被甦醒的人，往後仍然如同起初一樣而活——就是憑信而活。他的感覺、靈修、屬靈成就，永遠不會成為他的倚靠；他仍然離開自己，仰望耶穌。若非作為信徒，他便一無是處。
• 他在一切生活樣態中，都是憑信而活——
  . 作為兒女，也作為僕人；
  . 作為前行的朝聖者，也作為爭戰的戰士；
  . 作為享受供應的人，也作為等候承受產業的人。
• 他在各樣處境中，都是憑信而活——
  .在喜樂中，也在憂傷中；在富足中，也在貧乏中；
  .在剛強中，也在軟弱中；在勞碌時，也在衰微時；在生時，也在死時。當信心最強盛時，他便活得最好，即使在其他方面承受極大壓力。
  .當他最深切地信靠基督時，他就最豐盛地活出基督的生命。
  .全心相信神、祂的兒子、祂的應許、祂的恩典，乃是靈魂的生命，沒有任何事物可以取代。「信而活」這命令，對聖徒與罪人同樣有效。「如今常存的有信……」（林前 13:13 13如今常存的有信，有望，有愛這三樣，其中最大的是愛。）

二、我們再分別看這四處經文

若我們細心研讀，就會發現：聖經沒有重複。上下文為每一次看似相同的話語，賦予了新的光彩與意義。

1. 第一處經文（哈巴谷書 2:4）

此處的信心，使人能在應許尚未成熟之時，仍然謙卑、平安地活下去。在等候中，我們是憑信而活，不是憑眼見。因此——

• 我們能承受惡人暫時的興盛（參哈巴谷書第一章）；
• 我們不致因遲延而驕傲急躁；
• 我們在確信未來美好之事時，心中充滿喜樂。

2. 第二處經文（羅馬書 1:17）

此處的信心，顯明它如何拯救人脫離世界中因私慾而來的敗壞。整章經文描繪了人性的可怕光景，並暗示：
唯有對福音的信心，才能帶來生命，表現在——

• 對真神的認識與心智的光照（羅 1:19–23 19神的事情，人所能知道的，原顯明在人心裏，因為神已經給他們顯明。 20自從造天地以來，神的永能和神性是明明可知的，雖是眼不能見，但藉着所造之物就可以曉得，叫人無可推諉。 21因為，他們雖然知道神，卻不當作神榮耀他，也不感謝他。他們的思念變為虛妄，無知的心就昏暗了。 22自稱為聰明，反成了愚拙， 23將不能朽壞之神的榮耀變為偶像，彷彿必朽壞的人和飛禽、走獸、昆蟲的樣式。）；
• 道德生命的潔淨（羅 1:24 以下 24所以，神任憑他們逞着心裏的情慾行污穢的事，以致彼此玷辱自己的身體。）；
• 屬靈生命，與聖潔、屬神之事的交通。
• 人在本性上是死的、敗壞的。律法揭露我們的死亡（羅 3:10–20  10就如經上所記：沒有義人，連一個也沒有。11沒有明白的；沒有尋求神的；12都是偏離正路，一同變為無用。沒有行善的，連一個也沒有。13他們的喉嚨是敞開的墳墓；他們用舌頭弄詭詐，嘴唇裏有虺蛇的毒氣，14滿口是咒罵苦毒。15殺人流血，他們的腳飛跑，16所經過的路便行殘害暴虐的事。17平安的路，他們未曾知道；18他們眼中不怕神。19我們曉得律法上的話都是對律法以下之人說的，好塞住各人的口，叫普世的人都伏在神審判之下。 20所以凡有血氣的，沒有一個因行律法能在神面前稱義，因為律法本是叫人知罪。）；但福音，將屬靈的生命賜給憑信心接受它的人。

3. 第三處經文（加拉太書 3:11）

此處的信心，帶來使我們脫離死亡判決的稱義。

• 沒有任何宣告，比這句話更清楚、更肯定、更全面——人在神面前稱義，惟獨因信。否定與肯定，
  同樣明白無誤。

4. 第四處經文（希伯來書 10:38）

此處的信心，被描繪為最終忍耐的生命原則。

• 在等候進入天家時，我們需要信心（32–36 節 32你們要追念往日，蒙了光照以後所忍受大爭戰的各樣苦難： 33一面被毀謗，遭患難，成了戲景，叫眾人觀看；一面陪伴那些受這樣苦難的人。 34因為你們體恤了那些被捆鎖的人，並且你們的家業被人搶去，也甘心忍受，知道自己有更美長存的家業。 35所以，你們不可丟棄勇敢的心；存這樣的心必得大賞賜。 36你們必須忍耐，使你們行完了神的旨意，就可以得着所應許的。）。
• 缺乏這樣的信心，人就會退後（38 節 38只是義人（有古卷：我的義人）必因信得生。他若退後，我心裏就不喜歡他。）。
• 而退後，乃是致命的記號。
• 然而，真正的信心必保守靈魂，避開一切危險，直到終點仍面向天上。
  

你若沒有信心，還能做什麼？
你還能用什麼方法被神悅納？
你能用什麼理由，為你對神的不信辯護？
你寧可滅亡，也不願相信祂嗎？

摘錄（Breviates）

猶太人在《塔木德》中說：「全律法在西奈山賜給摩西，共有六百一十三條誡命。」大衛在詩篇第十五篇，
把它們歸納為十一條；以賽亞將之縮為六條（賽 33:15）；彌迦縮為三條（彌 6:8）；以賽亞又縮為兩條（賽 56）；哈巴谷則歸結為一句：「義人必因信得生。」—— 萊特福（Lightfoot）

靈魂是身體的生命；信心是靈魂的生命；基督是信心的生命。—— 弗拉維爾（Flavel）

遙遙可見，刻在門楣之上，
如星光般明亮，
唯有藉它自身的光才能辨識——
那使靈魂甦醒的話語：
信而活。—— 考柏（Cowper）

相信神，絕非小事；這是與神和好的心之指標，是真正屬靈心思的標記；是敬拜的本質，也是順服的根源。一個在罪中仍相信神的人，所給予神的尊榮，勝過基路伯與撒拉弗不住的敬拜。信心是小事嗎？若是如此，為何不信竟成為使人被定罪、拒於天國之外的最大惡行？不要輕看信心，免得你輕看神。無論你把什麼放在第二位，務要讓信心居首。因為這不是虛空的事，這正是你的生命。

—— 查爾斯．海登．司布真