Books
帖撒罗尼迦前书生命读经 · 第21篇

我们的心得坚固，

Our Heart to be Established
读经：帖撒罗尼迦前书3:6上，10,12-13，箴言4:23，耶利米书17:9，诗篇73:1;78:8，以西结书36:26，马太福音5:8;15:8,18-19;12:34-35;22:37，使徒行传28:27，哥林多后书3:15-16，罗马书10:10，希伯来书4:12，提摩太前书1:5，提摩太后书2:22。
13，箴言4:23，耶利米书17:9，诗篇73:1;，以西结书36:26，马太福音5:8;15:8,，使徒行传28:27，哥林多后书3:15-16，罗马书10:10，希伯来书
Scripture Reading: 1 Thes. 3:6a, 10, 12-13; Prov. 4:23; Jer. 17:9; Psa. 73:1; 78:8; Ezek. 36:26; Matt. 5:8; 15:8, 18-19; 12:34-35; 22:37; Acts 28:27; 2 Cor. 3:15-16; Rom. 10:10; Heb. 4:12; 1 Tim. 1:5; 2 Tim. 2:22
14:12，提摩太前书1:5，提摩太后书2:22。
1Jer. 17:9; Psa. 73:1; 78:8; Ezek. 36:26; Matt. 5:8; 15:8, 18-19; 12:34-35; 22:37; Acts 28:27; 2 Cor. 3:15-16; 78:8 Rom. 10:10; Heb. 4:12; 1 Tim. 1:5; 2 Tim. 2:22 18-19; 12:34-35; 22:37
2圣经告诉我们，人除了外面物质身体的肢体以外，还有里面的各部分。我们里面的各部分就是我们里面之人的各部分。按照圣经，人是由灵、魂、体组成的。身体─我们物质的所是，是看得见的；这是我们外面的人。但灵与魂─我们里面的所是，是看不见的；魂包括心思、情感和意志。圣经不仅说到我们这个人里面的这几部分，也说到心和良心。我们可以说，圣经是一本论到真正心理学的书，因为圣经完全的论到人里面的七部分：灵、魂、心、心思、意志、情感和良心。我们里面的这些部分，乃是我们里面所是的组成成分。
2The Bible tells us that, as human beings, we have inward parts in addition to the outward members of our physical body. The inward parts are the parts of our inner being. According to the Bible, man is composed of spirit, soul, and body. The body, our physical being, is visible. This is our outer being. But the spirit and the soul, our inner being, are invisible. The soul includes the mind, the emotion, and the will. Along with all these inward parts of our being, the Bible also speaks of the heart and the conscience. We may say that the Bible is a book that deals with the genuine psychology, for it treats in a full way man’ss even inward parts: the spirit, the soul, the heart, the mind, the will, the emotion, and the conscience. These inward parts are the components of our inward being
3心的地位在此我要题出两个问题来。第一，心在我们里面的地位如何？第二，心的功用如何？我们研读帖撒罗尼迦前书的时候，极其重要的就是找出这两个问题的答案。在这卷给初信者基础的书里，保罗在三章告诉他们，他们的信心需要补足，他们的爱心需要增多洋溢，使主可以坚固他们的心。保罗在三章十三节论到心的话，必然指明了一件极重要的事。保罗为甚么不说主要坚固他们的良心，或说主要坚固他们的心思、意志或情感？保罗在这里说，主要坚固他们的心，这是非常重要的。
3THE POSITION OF THE HEART At this point I would like to raise two questions. First, what is the position of the heart in our inner being? Second, what is the function of the heart? In our study of 1 Thessalonians it is important that we find the answer to these questions. In this basic book to new believers Paul tells them in chapter three that they need to be perfected in their faith, and they need their love to increase and abound so that the Lord may establish their hearts. Surely Paul’sword concerning the heart in 3:13 indicates something crucial. Why does Paul not say that the Lord would establish their conscience, or that He would establish their mind, will, or emotion? It is very important that here Paul speaks of the Lord establishing the heart
4多年来，我们一再强调灵，一再强调回到我们灵里的重要性。我们虽然也释放了许多论到心的信息，但我们并没有像强调灵那样的强调心这件事。现在我们要问，保罗在三章十三节为甚么不说主要坚固我们的灵或我们的魂，却说主要坚固我们的心。
4Throughout the years we have emphasized the spirit, and we have stressed the importance of turning to our spirit. Although we have given a number of messages on the heart, we have not emphasized the matter of the heart as much as we have emphasized the spirit. Now we would ask why in 3:13 Paul does not say that the Lord would establish our spirit or our soul, but our heart.
5我们知道，我们这个人是由三个主要的部分─灵、魂、体─所组成的。但保罗在帖撒罗尼迦前书第一段落末了的三章十三节说，『好使你们的心，当我们主耶稣同祂众圣徒来临的时候，在我们的神与父面前，得以坚固，在圣别上无可指摘。』然而，在由四至五章组成的第二段末了，保罗却说，『且愿和平的神，亲自全然圣别你们，又愿你们的灵、与魂、与身子得蒙保守，在我们主耶稣基督来临的时候，得以完全，无可指摘。』（五23。）保罗在这封书信的末了，为甚么一点没有题到心？心怎么样了？心与我们这个人三个主要部分的关系又是如何？为了回答这个问题，我们来看几节指明心与灵、与魂有密切关系的经节。希伯来四章十二节说，『因为神的话是活的，是有功效的，比一切两刃的剑更锋利，能以刺入、甚至剖开魂与灵，骨节与骨髓，连心中的思念和主意都能辨明。』这一节经文说到灵、魂和心。灵与魂一旦分开，我们就能辨明心中的思念和主意。思念当然是属于心思，而主意是属于意志。照这节圣经来看，思念和主意既然是属于心的，所以心思和意志就都与心有关。因此，心包括有思考功能的心思，和作决定的意志。这节经文指明，心与魂、与灵的关系非常密切。诗篇七十八篇八节说，『不要像他们的祖宗，是顽梗悖逆、居心不正之辈，他们的灵向著神不诚实。』（另译。）这节经文给我们看见，当以色列人的祖宗顽梗悖逆的时候，他们居心不正，他们的灵不诚实。心一不正，灵就不诚实。这节经文指明，心与灵的关系何等密切。
5We know that our being is composed of three main parts—the spirit, the soul, and the body. But in 3:13, the end of the first section of 1 Thessalonians, Paul says, “That He may establish your hearts blameless in holiness before our God and Father at the coming of our Lord Jesus with all His saints.” However, at the end of the second section, composed of chapters four and five, Paul says, “And the God of peace Himself sanctify you wholly, and may your spirit and soul and body be preserved complete, without blame, at the coming of our Lord Jesus Christ” (5:23). Why at the end of this Epistle does Paul mention nothing concerning the heart? What has become of it? What, then, is the relationship of the heart to the three main parts of our being? In order to answer this question, let us consider some verses that indicate the close relationship of the heart to the spirit and the soul. Hebrews 4:12 says, “For the word of God is living and operative and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, both of joints and marrow, and able to discern the thoughts and intents of the heart.” This verse speaks of the spirit, the soul, and the heart. Once the soul is divided from the spirit, we are able to discern the thoughts and intents of the heart. The thoughts, of course, are of the mind, and the intents are of the will. According to this verse, the mind and the will are related to the heart, since the thoughts and intents are of the heart. The heart, therefore, includes the mind for thinking and the will for making decisions. This verse indicates that the heart is very close to the soul and the spirit. Psalm 78:8 says, “And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.” In this verse we see that when the forefathers of Israel were stubborn and rebellious, their heart was not set aright, and their spirit was not steadfast. The spirit is not steadfast whenever the heart is not set aright. This verse indicates how close the heart is to the spirit.
6马太五章三节说到灵，八节说到心。三节说，『灵里贫穷的人有福了，因为诸天的国是他们的。』八节说，『清心的人有福了，因为他们必看见神。』这两节经文给我们看见，我们必须灵里贫穷并心里纯净。这些经节都表明，我们的心非常接近我们的灵，也非常接近我们的魂。
6Matthew 5:3 speaks of the spirit, and 5:8, of the heart. Verse 3 says, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” Verse 8 says, “Blessed are the pure in heart, for they shall see God.” From these verses we see that we need to be poor in spirit and pure in heart. All these verses indicate that our heart is very close to our spirit and also to our soul
7已往我们曾多次指出，我们的心是我们魂的各部分─心思、情感、意志─加上我们灵的一部分─良心所组成。因此，心是由魂的各部分以及灵的
7We have pointed out a number of times in the past that our heart is a composition of all the parts of our soul — the mind, the emotion, and the will — plus one part of our spirit, the conscience. Hence, the heart is
8一部分组成的。我们的魂是我们的个格、我们的人位、我们的己。英文里（心理）一辞，是从psuche，朴宿克，希腊文里的『魂』转变来的。魂是所有心理事情的出发点。朴宿克（psuche）–魂，就是『我』，指我们这个人，也就是我们的个格。这就是为何圣经常常把多少人说成多少魂；例如圣经告诉我们，雅各家有七十个魂下埃及。（出一5。）这指明人就是魂，因为魂是人的人位。
8a composition of all the parts of the soul and one part of the spirit. Our soul is our personality, our person, our self. The English word psychology is derived from psychology psuche, the Greek word for soul. The soul is the base of all psychological matters. The psuche, the soul, is the “I”; it denotes our being as humans, that is, our personality. This is the reason that in the Bible the number of persons is often given as the number of souls. For example, we are told that seventy souls of the house of Jacob went down to Egypt (Exo. 1:5). This indicates that a person is a soul, for the soul is one’s person.
9我们人类有一个外面的器官─身体─来接触物质、看得见的世界。我们还有里面的器官─灵─来接触神和属灵的范围。介于这两种器官之间的魂，就是我们的人位，我们的己。心的功用
9As human beings, we have an outward organ, the body, to contact the physical, visible world. We also have an inward organ, the spirit, to contact God and the spiritual realm. The soul, located between these two organs, is our person, our self the function of the heart
10魂是人位的本身，而心是采取行动的人位。这意思是说，每当你行动的时候，是你藉著你的心行动。因此，可以说我们的心是我们行动的代表。我们里面的所是里有个代表我们的，就是我们的心。当一位弟兄对他的妻子说，『亲爱的，我爱你，』这意思是说，他的心爱他的妻子。照样，每当我们恨恶甚么，乃是我们的心在恨恶。我们喜欢或讨厌甚么，也是我们的心在喜欢或在讨厌。因此，我们的心是我们的代表，是我们里面之所是行动的代表、执行者或大使。因为心是我们的代表，所以所罗门在箴言四章二十三节说，『你要保守你心，胜过保守一切；因为一生的果效，是由心发出。』保守我们的心实际上就是护卫我们的心。保守的原文意思是护卫。我们应当护卫我们的心，胜过护卫一切，因为一生的果效，是由心发出。这里的『果效』含示源头、泉源和流出。因此，心与生命的源头、生命的泉源、以及生命的流出都有关联。我们首先有源头，其次有泉源，然后有流出。我们日常生活所有的果效都是由心发出的。我们人类都有生命，这生命是藉著我们的心行动的。我们用电和开关为例说明，我们可以说心是我们里面所是、我们属人生命的开关。电的流通怎样依赖开关；照样，我们的日常生活也依赖我们的心向甚么东西打开，向甚么东西关闭。我们的心是我们这个人的生命，我们日常生活和我们全人的开关。箴言四章二十三节的『一生』，含示生机的元素─生命的元素，也含示我们日常的生活行动，事实上就是我们整个人的生活。因此，这节经文里的『一生』是包罗一切的。我们人类都有人的一生，这人生有生机的元素，也有日常的生活。这生命的开关就是心。
10The soul is the person himself, but the heart is the person in action. This means that whenever you act, you act by your heart. Therefore, we may say that our heart is our representative in action. We have something in our inner being that represents us, and this representative is our heart. When a brother says to his wife, “Dear, I love you,” this means that his heart loves her. Likewise, whenever we hate something, it is our heart that does the hating. Whenever we enjoy something or dislike something, it is our heart that enjoys or dislikes. Thus, our heart is our representative, the acting commissioner or ambassador, of our inner being. Because the heart is our representative, Solomon says in Proverbs 4:23, “Keep thy heart with all diligence; for out of it are the issues of life.” To keep our heart is actually to guard it. The Hebrew word rendered “keep” means guard. We should guard our heart above all because out of it are the issues of life. “Issues” here implies sources and springs as well as issues. Thus, the heart is related to the sources of life, the springs of life, and the issues of life. First we have the source, then the spring, and then the issue. Out of the heart come all the issues of our daily life. As human beings, we have life, and this life acts through our heart. Using the illustration of electricity and a switch, we may say that the heart is the switch of our inner being, of our human life. As the flow of electricity depends on the switch, so our daily living is dependent on what our heart switches on and off. Our heart is the switch of our human life, of our daily life, of our being. The word “life” in Proverbs 4:23 implies an organic element, the element of life; it also implies our daily living and activities, in fact, our entire human life. Hence, the word life in this verse is inclusive. As human beings, we have a human life, and this human life has an organic element and also a daily living. The switch of this life is the heart.
11假如一位弟兄正在读经，旁边有一只狗不停吠叫，很搅扰他。他被狗叫声吵烦了，就向狗吆喝。向狗吆喝的念头和定意的源头是在他的心里，也是从他的心发出、涌流出来的。当这位弟兄读经受到狗叫的搅扰时，他的心里有个东西催使他对狗喝斥。这样喝斥是从心的源头所发出的结果。这个例证说出心是我们全人行动的代表。我们物质身体的活动和行动依赖我们物质的心，照样，我们的日常生活依赖我们心理的心。我们如何行事为人，乃在于我们有何种的心。
11Suppose as a brother is studying the Bible he is disturbed by the barking of a dog. Bothered by this sound, he shouts at the dog. The thought and intent of shouting at the dog has its source in his heart. It also springs from the heart and issues from it. As he is reading the Bible and is disturbed by the dog’s barking, something within this brother’she art motivates him to shout at the dog. This shouting is an issue that springs out from the source of the heart. This is an illustration of the heart as the acting representative of our entire being. The activities and movements of our physical body depend on our physical heart. In like manner, our daily living depends on our psychological heart. The way we act and behave depends on the kind of heart we have
12更新的心因著我们是堕落、罪恶的，所以我们心理的心是败坏且诡诈的。根据耶利米十七章九节所说，我们的心比万物都诡诈，坏到极处。『坏到极处』，按原文译为『无可救药』更好。我们的心败坏、腐化到一个地步，已经无可救药。这就是所有亚当子孙心理之心的光景。转向神但是神在祂的救恩里应许赐给我们一个新心。以西结三十六章二十六节说，『我也要赐给你们一个新心，将新灵放在你们里面；又从你们的肉体中除掉石心，赐给你们肉心。』这一节里的新心，不是指另外一个心，乃是指更新的心。这更新的心第一个特征，就是转向神。我们的心转向神，是一个非常健康的标记，表明神已经更新了我们的心。败坏的心总是远离神的。我们的心若远离神，就指明我们的心还是败坏的。有些人也许会问，他们怎么知道他们的心是否已经得著更新。更新的心，其标记是转向神；败坏的心，其标记是远离神。因此，我们看我们的心是转向神还是远离神，就能知道我们的心是否已经更新。
12A RENEWED HEART Because we are fallen and sinful, our psychological heart is corrupt and deceitful. According to Jeremiah 17:9, our heart is deceitful above all things and desperately wicked. A better translation of the Hebrew would say “incurable” instead of desperately wicked. Our heart is corrupt, rotten, to such an extent that it is incurable. This is the condition of the psychological heart of all descendants of Adam. Turning to God But God in His salvation promises to give us a new heart. Ezekiel 36:26 says, “A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.” The new heart in this verse does not refer to another heart; it refers to a renewed heart. The first characteristic of this renewed heart is that it turns to God. The turning of our heart to God is a very healthy sign that He has renewed it. A corrupt heart is always away from God. If our heart is away from Him, that is an indication that our heart is still corrupt. Some may ask how they can know if their heart has been renewed. The sign of a renewed heart is that it turns toward God. The sign of a corrupt heart is that it turns away from Him. Therefore, we can know if our heart has been renewed by whether it is turned to God or away from Him.
13在神的救恩里，心的更新是一次而永远的。但在我们的经历里，我们的心不断在更新，因为牠是善变的。也许你得救的时候，你的心转向神的光景非常强。但过一段时间以后，你的心也许有点离开神。你的心至少离开了一点。以后因著神的怜悯，你的心也许再次完全转向神。藉著与圣徒的交通，参加聚会，或是藉著一些其他恩典的凭藉，你的心可能再转向主。你的心远离主的时候，多多少少就败坏了。但是你的心一归向主，就得了更新。我们需要说，『主，我感谢你，因著你的怜悯，你眷临了我的心，叫我的心再转向你。』这样转向主，是更新的心第
13In God’ss alvation the renewing of the heart is once for all. However, in our experience our heart is renewed continually because it is changeable. Perhaps when you were saved, your heart turned to God in a very strong way. But after a period of time, your heart may turn away from Him somewhat. To a certain extent at least, your heart may turn away. Then by God’s mercy your heart may turn fully to Him once again. Through fellowship with a saint, through coming to the meetings, or by some other gracious means, your heart may turn to the Lord once again. When your heart was turned away from Him, it became somewhat corrupt. But when your heart came back to the Lord, it was renewed. We need to say, “Lord, I thank You that in Your mercy You have visited my heart and turned it back to You.” This turning to the Lord is the first
14一个特征。追求清洁
14characteristic of a renewed heart. Seeking Purity
15更新的心第二个特征是追求清洁。提前一章五节说，爱是出于清洁的心。保罗在提后二章二十二节勉励提摩太，要『同那清心呼求主的人，竭力追求』。心追求清洁是甚么意思？照圣经看，清洁的心就是动机单一的心。因此，清洁是动机的问题。我们行事若有双重动机，我们的心就不清洁。我们不论作甚么，目的必须是单一的，动机必须是单一的，就是单单为著神自己。我们不该有其他的目的。我们爱神，并且因著我们爱祂，就为祂作
15The second characteristic of a renewed heart is that it seeks purity. First Timothy 1:5 speaks of love out of a pure heart. In 2 Timothy 2:22 Paul encourages Timothy to be “with those who call on the Lord out of a pure heart.” What does it mean for the heart to seek purity? According to the Bible, to have a pure heart is to have a heart with a single motive. Purity, therefore, is a matter of motive. If we do something with a double motive, our heart is not pure. Whatever we do must be with a single purpose, a single motive, for God Himself. We should not have any other purpose. We love God, and because we love Him we do certain
16一些事，而没有其他的动机。如果这是我们的光景，我们的心就是清洁的。主耶稣在马太五章八节告诉我们：『清心的人有福了，因为他们必看见神。』清心是目的单一，只有一个目标，要完成神的定旨荣耀神。按照这节经文所说，清心的人必看见神。我们若要看清楚甚么东西，就需要集中视力，这是在看东西这件事上纯一。照样，清心乃是有单一的目标。我们的目标、目的应当是神自己，我们不应当有其他的动机。
16things for Him without any other motive. If this is our situation, then our heart is pure. In Matthew 5:8 the Lord Jesus tells us, “Blessed are the pure in heart, for they shall see God.” To be pure in heart is to be single in purpose, to have the single goal of accomplishing God’s will for God’s glory. According to this verse, those who are pure in heart shall see God. In order to see something clearly, we need to focus on it. This is to be pure in our seeing. In like manner, to be pure in heart is to have a single aim. Our goal, our aim, should be God Himself, and we should not have any other motive
17我们若读圣经里所有论到『心』的经节，就会看见更新的心这两个特征─转向主和清洁，这乃是圣经里论到心的基本事项。我们若转向神，并追求清洁，就会有一条正确的路，打开我们心的『开关』向著神。我们的心转向神，并且我们的动机向著祂是清洁的，我们心的开关就开了，神圣的电就会在我们里面流通。不然，心的开关会关掉，神会从我们日常生活中实际的被切断，然后邪恶的事就从我们心里发出来。心是一切邪恶事物的源头、泉源和流出。根据马太十二章三十四至三十五节，善与恶都会从我们的心流出来：『因为心里所充满的，口里就说出来。善人从他所存的善，发出善来；恶人从他所存的恶，发出恶来。』不仅如此，主在马太
17If you read all the verses in the Bible concerning the heart, you will see that these two characteristics of a renewed heart—turning to the Lord and being pure— are the basic matters in the Bible with respect to the heart. If we turn to God and seek purity, we shall have the proper way to “switch on” our heart toward God. By turning our heart to Him and by being pure in our motive toward Him, the switch of our heart will be turned on and the divine electricity will flow within us. Otherwise, the switch of the heart will be turned off, and God will be cut off in a practical way from our daily living. Then evil things will come out of our heart. It is the source, the spring, and the issue of all manner of evil things. According to Matthew 12:34 and 35, both good and evil things may flow out of our heart: “For out of the abundance of the heart the mouth speaks. The good man out of the good treasure brings forth good things, and the evil man out of the evil treasure brings forth evil things.” Furthermore, in Matthew 15:8 the
18十五章八节说到一班心远离神的人。主接著又在十八至十九节说，『惟独出口的，是从心里发出来的，那才污秽人。因为从心里发出恶念、凶杀、奸淫、淫乱、偷窃、假见证和谤讟。』这两节经文给我们看见，人生命的泉源是从心流出来的。转向神与向著神清洁，是管理我们心的两件事。诗篇七十三篇一节说到清心：『神实在恩待以色列那些清心的人。』我们已经指出，主耶稣和保罗怎样强调清洁的心的重要性。我们的心需要转向神，也需要向著神是清洁的。
18Lord speaks of those whose heart is far away from God. Then in verses 18 and 19 He goes on to say, “But the things which go out of the mouth come out of the heart, and those defile the man. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witnessings, blasphemies.” From these verses we see that out of the heart flow the springs of human life. Turning to God and being pure toward God are the two matters that govern our heart. Psalm 73:1 speaks of a clean heart: “Truly God is good to Israel, even to such as are of a clean heart.” We have already pointed out how both the Lord Jesus and Paul stressed the importance of a pure heart. We need a heart turned to God and a heart that is pure toward Him
19在圣别上无可指摘现在我们可以来看，我们的心得坚固，在圣别上无可指摘的意义。我们的心不仅应当转向神并且清洁，也需要加进圣别的元素。圣别就是分别归神，并完全被神占有，被神浸透。我们的心成为圣别，就是分别归神，被神占有，被神拥有，并被神浸透。
19IN HOLINESS Now we are ready to see what it means for our heart to be established blameless in holiness. Not only should our heart turn to God and be pure, but it also needs the element of holiness added to it. To be holy is to be separated unto God and fully occupied by Him and saturated with Him. For our heart to be holy means that it is separated unto Him, occupied by Him, possessed by Him, and saturated with Him
20我们可以再用泡茶为例说明。假如你有一杯白开水；这杯水不含有茶。但是当茶的元素加到水里，水就茶化了。这水就分别归茶，被茶拥有并占有，甚至被茶浸透。结果，这水就成了茶化的水。这水完全茶化以后，就在一种茶化的光景里。这说明我们的心得坚固，在圣别上无可指摘的意义。有一种英文译本在帖前三章十三节是说，『在圣别的光景里。』圣别一辞表明一种情形，并不表明一个过程。过程要用圣化这辞指明。因此，这里说圣别是在圣别的光景里并没有错。我们远离主的时候，我们的心也就离弃了祂。我们的心没有被主占有，却被别的许多事物霸占。不仅如此，我们的心必定没有被主浸透。因此，我们的心远离了主，没有被主占有，也没有被主浸透。但我们能赞美主，靠著祂的怜悯和恩典，我们现在已经上路，至终要完全分别归主，全然被主占有，彻底被祂浸透。当这过程完成时，我们的心就会在一种圣别的光景里。我们的心得坚固，在圣别上无可指摘，其中所包括的，远超过我们的心仅仅转向主并向著主是清洁的。这乃是将我们转向主并向著主清洁的心，分别归主，被主占有，并被主浸透。这样的心不仅转向主，更有清洁的动机。这心分别出来归给主，完全被主占有，也彻底被主浸透。我们乃是在这样的光景里，心得著坚固。我们的心一旦得著坚固，就会定下来，不再动摇，不再善变。不仅如此，当我们的心有了这种光景时，我们就无可指摘。
20Once again we may use the illustration of making tea. Suppose you have a cup of plain water. This water does not contain any tea. But when the element of tea is added to the water, the water is tea-ified. The water is separated unto the tea, it is possessed and occupied by the tea, and it is even saturated with the tea. As a result, it becomes tea - ified water. After the water has been fully tea-ified, it is in a state of tea-ification, a state of having been tea-ified. This illustrates what it means for our heart to be established blameless in holiness. One version of 3:13 says “in the state of being holy.” The word holiness indicates a state; it does not indicate a process. A process would be indicated by the word sanctification. Therefore, it is correct to speak of holiness here as the state of being made holy. When we were away from the Lord, our heart also was turned away from Him. Instead of being occupied by the Lord, our heart was occupied by many other things. Furthermore, our heart certainly was not saturated with the Lord. Thus, our heart was away from the Lord, it was not occupied by the Lord, and it was not saturated with the Lord. However, we can praise the Lord that, through His mercy and grace, we are now on the way to being separated fully unto the Lord, to being occupied wholly by Him, and to being saturated thoroughly with Him. When this process has been completed, our heart will be in the state of being holy, in the state of holiness. For our heart to be established blameless in holiness includes much more than simply for our heart to turn to the Lord and to be pure toward the Lord. This is to have our turned and pure heart separated unto the Lord, occupied by the Lord, and saturated with the Lord. Such a heart not only has turned to the Lord but it also has a pure motive. It is separated unto Him, fully occupied by Him, and thoroughly saturated with Him. It is here in such a state that our heart will be established. Once our heart has been established, it will be set, and it will be no longer movable or changeable. Furthermore, when our heart is in such a condition, it will become blameless.
21无可指摘与完美不同。完美的事物是没有瑕疵或缺点的，超过无可指摘。换句话说，无可指摘不如没有瑕疵那样好。保罗在三章十三节不是要求完美，乃是要求我们的心无可指摘。我们的心无可指摘的路，就是要被主坚固。我们的心若被主坚固，我们就是一班心分别出来归给主，被主占有，也被主浸透的人。这样，我们的心就在圣别上是笃定、坚固并被建造的。在这种圣别的光景里，圣化的情形里，我们的心就无可指摘了。
21To be blameless is not the same as to be perfect. When something is perfect, it is without blemish or defect. This goes beyond blamelessness. In other words, to be without blame is not as good as to be without blemish. In 3:13 Paul does not require perfection. Rather, he requires only that our heart be blameless. The way for our heart to be blameless is for it to be established by the Lord. If our heart is established by Him, we shall be those whose heart has been separated unto the Lord, occupied by Him, and saturated with Him. Then our heart will be set, established, built up, in holiness. Here, in this state of holiness, the state of being made holy, our heart will become blameless