REDEMPTION Accomplished and Applied part 2-session 33
《再思救赎奇恩》第二部分第33讲我们继续讲信徒的得荣耀。
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
2、第二点，The glorification of believers is associated and bound up with the renewal of creation.信徒们得荣耀是与整个塑造宇宙的更新是不可分割的。It is not only believers in who are to be delivered from the bondage of corruption but the creation itself also.不单单是信徒们从败坏的辖制要得救，整个受造宇宙也当如此。(Rom. 8:20罗马书8:20) “The creation was made subject to vanity， not willingly， but by reason of him who subjected it.” “受造之物伏在虚空之下不是自己愿意，乃是因那叫他如此的。”
But “the creation itself also will be delivered from the bondage of corruption in the liberty of the glory of the children of God” (Rom.8:21罗马书8:21）但受造之物，仍然指望脱离败坏的辖制，得享上帝儿女的荣耀。” And when will this glory of creation be accomplished? 那这个受造宇宙得荣耀会在什么时候成就呢? Paul leaves us in no doubt.保罗的答案是毫不含糊的。He tells us expressly that the terminus of the groaning and travailing of creation， groaning and travailing because of the bondage of corruption， is nothing other than “the adoption， the redemption of our body”(Rom. 8:23).保罗告知我们整个塑造宇宙的叹息的终点，就是因为败坏的辖制的叹息，那个终点呢就是（罗马书8:23）就是“得儿子的名分，我们的身体得赎的时候”（罗8:23）。
This is just saying that换言之not only do believers wait for the resurrection as that which will bring the liberty of their glory不单单是信徒们在等待，等待复活，因为复活会带来他们的荣耀的自由but the creation itself is also waiting for this same event.不但如此，受造宇宙本身也在等待这件事情的发生。And that for which it is waiting is that in which it will share，受造宇宙等待的是，就是他们将来要共享的是namely，是什么事呢？“the liberty of the glory of the children of God.”就是“上帝儿女们的荣耀的自由.”This is Paul’s way of expressing the same truth which is elsewhere described as the new heavens and the new earth.保罗所讲的在其他经文里面就被描述为是新天新地。In Peter’s words， 用彼得的话来说，(2Pet.3:13彼得后书3:13)“We according to his promise look for new heavens and a new earth， wherein dwelleth righteousness” “我们照他的应许，盼望新天新地，有义居在其中。”
And Peter associates that cosmic regeneration with that which believers look for and hasten，彼得把这个宇宙的更新与信徒们所等候的连接在一起，that which believers look for and hasten， “the coming of the day of God， on account of which the heavens being on fire shall be dissolved and the elements being burned up shall melt”（2Pet.3:12彼得后书第3:12节，） “切切仰望上帝的日子来到，在那日，天被火烧，就消化了，有形质的都要被烈火融化。”（彼得后书3:12）When we think of glorification then，那么当我们想到的荣耀的时候，it is no narrow perspective that we entertain.我们所想到的不是一个很狭窄的一个的观点，视角。It is a renewed cosmos，是整个宇宙成为新的，new heavens and new earth，新天和新地，that we must think of as the context of the believer’s glory，我们必须想到这个新天新地，这个才是信徒得荣耀的整个的处境，a cosmos delivered from all the consequences of son，这个被造宇宙从所有罪的后果都被搭救出来，in which there will be no more curse 这个新的宇宙里面再没有咒诅but in which righteousness will have complete possession and undisturbed habitation.到那时，有义居在其中，义拥有着整个宇宙。（Rev.21:27启示录21：27） “And there shall in no wise enter into it anything that defileth， neither whatsoever worketh abomination， or maketh a lie: but they which are written in the Lamb’s book of life”启示录21：27节，） “凡不洁净的，并那行可憎与虚谎之事的，总不得进那城。只有名字写在羔羊生命册上的才得进去.”
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“And there shall be normal curse: but the throne of God and of the Lamb shall be in it;and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads”(Rev.22:3-4启示录22：3-4，)“以后再没有咒诅，在城里有上帝和羔羊的宝座，他的仆人都要侍奉他，也要见他的面，他的名字必写在他们的额上。”
One of the heresies which has afflicted the Christian church has been successful in polluting the stream of Christian thought from the first century of our era to the present is the heresy of regarding matter，that is materials substance， as the source of evil.异端的其中的一种，就是影响着基督徒，就是在基督教会里面捣乱，就是从第一世纪到现在，玷污了基督教的思想的异端，就是认为物质的存在，是邪恶的来源。It has appeared in numerous forms.这异端有不同的形式出现过。The apostles had to combat it in their day and the evidence of this appears quite plainly in the New Testament， especially in the epistles.使徒们必须要与这种的异端驳斥，在他们的时代曾经驳斥过，证据很明显是新约，特别是使徒们的书信。John， for example，had to combat it in the peculiarly aggravated form of denying the reality of Christ’s body as one of flesh.使徒约翰在他的书信中，特别要驳斥这种不承认基督的身体是物质的身体这种的特别的严重的异端。And so he had to write:因此他要这样的写:（在约翰一书4:1-3）
“Many false prophets are gone out into the world. In this ye know the Spirit of God: every spirit that confesseth Jesus Christ as come in the flesh is of God， and every spirit that confesseth not of God”（约翰一书第四章）亲爱的弟兄啊，一切的灵你们不可都信，总要试验那些灵是出于上帝的不是。因为世上有许多假先知已经出来了，凡灵认耶稣基督是成了肉身来的，就是出于上帝的，从此你们可以认出上帝的灵来。凡灵不认耶稣，就是不出于上帝。”The meaning of this is that，这里的意思就是说，the confessing of Christ Jesus is confession to the effect that he came in flesh and the denial of this is flatly a denial of Jesus.意思就是说，如若承认相信耶稣，就是承认相信耶稣是成了肉身而来的，不承认耶稣成了肉身而来，简直就是不承认相信耶稣。In reference to that heresy the test of orthodoxy was to confess the flesh of Jesus，那么，与这个异端相对照的，正统信仰的考验就是：必须要承认耶稣基督是成了肉身的，that is to say that he came with a material， fleshly body.就是耶稣是穿着一个物质的肉体来到世界上。
Another form in which this heresy appeared is to regard salvation as consisting in the emancipation of the soul or spirit of man from the impediment and entanglements of association with the body.另外一种的异端就是认为什么是得救呢？就是我们的灵魂不再因为与身体发生关系，被身体缠绕，就被得救了，这个灵魂脱离身体，脱离身体的纠缠和障碍，这个就是灵魂的得救，这个异端。Salvation and sanctification progress to the extent to which the immaterial soul overcomes the degrading influences emanating from the material and fleshly.一个人在什么程度上得救，在什么程度上成圣呢？就是要看他的灵魂在什么程度上已经胜过从肉体而来的羞辱的影响。This conception can be made to be very beautiful and “spiritual，”这种概念听起来非常的美、非常的“虔诚”， but it is just “beautiful paganism.”这个只不过是个美丽的异教思想。It is a straight thrust at the biblical doctrine that God created man with body and soul and that he was very good.这个是直截了当的不承认，攻击圣经的教义；因为圣经告诉我们：上帝创造人是有灵魂，有身体，人是非常好的。It is aimed st the biblical doctrine of sin也是反对圣经的罪论，which teaches that sin has its origin and seat in the spirit of man，not in the material and fleshly.圣经的教导是，罪的来源，是来自人的灵魂，而不是来自肉体。
This heresy has appeared in a very subtle form in connection with the subject for glorification.而当我们想到得荣耀这个教义的时候，这种的异端有一种很狡猾的方式出现的。The direction it has taken in this case，在得荣耀这件事情上，这异端所取的方向乃是is to play on the chord of the immortality of the soul.乃是那靠拢着灵魂不灭这个真理。This seems a very innocent and proper emphasis 这种的强调，好像非常的天真无暇and，of course，there is some truth in the contention that the soul is immortal.那么灵魂是不灭的，是有某种意义上的真理的。But whenever the focus of interest and emphasis becomes the immortality of the soul，可是当我们完全专注于强调灵魂的不灭， then there is a great deflection from the biblical doctrine of immortal life and bliss.那么我们就很严重的扭曲了圣经所讲的永生，和永远的福乐的教义。The biblical doctrine of “immortality，” if we may use that term， is the doctrine of glorification.圣经所讲的所谓灵魂不灭，或者不朽这个真理的，假如我们用不朽这个词，圣经的真理是得荣耀的教义真理。And glorification is resurrection.得荣耀就是身体复活。
Without resurrection of the body from the grave and the restoration of human nature to its completeness after the pattern of Christ’s resurrection on the third day and according to the likeness of the glorified human nature in which he will appear on the clouds of heaven with great power and glory there is no glorification.信徒们的身体若不从坟墓中复活，人性若不恢复到他的完整的状态，就是人性若不按照基督复活的样式，就是基督在第三天复活，根据得荣耀的人性，就是说基督也是根据这个的荣耀人性，有一天从天在云中降临，充满着大能和荣耀，若没有这些，没有人的复活，没有基督的复活的身体，然后再来的身体，就没有得荣耀这码事。It is not the vague sentimentality and idealism so as characteristic of those whose interest is merely the immortality of the soul.得荣耀，复活，不仅仅是一种的含糊的情绪或者理想，这个是那些专注于灵魂不灭的人，他们典型的兴趣。Here we have the concreteness and realism of the Christian hope epitomized in the resurrection to life everlasting and signalized by the descent of Christ from heaven with the voice of the archangel and the trumpet of God.这里我们就看到，基督徒的盼望是那么的具体，那么的现实的，基督徒的盼望的高峰就是复活，进入到永生，这个记号就是基督从天降临，有天使长的声音，有上帝的号吹响的。
In like manner 同样的the Christian’s hope is not indifferent to the material universe around us， the cosmos of God’s creation.基督徒的盼望，对我们周围的物质宇宙，就是上帝所创造的宇宙，不是漠不关心的。It was subjected to vanity not willingly; 宇宙浮在虚空之下，不是自己愿意的;it was cursed for man’s sin;宇宙被咒诅，是因为人的罪;it was marred by human apostasy.因为人类的离经背道，宇宙被毁容。But it is going to be delivered from the bondage of corruption，可是宇宙有一天从败坏的辖制会被救赎出来，and its deliverance will be coincident with the consummation of God’s people’s redemption.而宇宙的救赎与上帝的子民的救赎的完结，是同时发生的。The two are not only coincident as events这两件事情不是恰巧、偶然的，这样子在一起，but they are correlative in hope.这两件事情的盼望是有相互的关系的。
Glorification has cosmic proportions.得荣耀，是有宇宙这么大的尺寸的。(2 Pet.3:13彼得后书3:13)“We according to his promise look for new heavens and a new earth，wherein dwelleth righteousness”.(彼得后书3:13)“我们照他的应许，盼望新天新地，有义居在其中.” “Then the end，when he delivers over the kingdom to God and the Father” and “God will be all in all”.(1 Cor.15:24，28) 那么(林后15:24，28告诉我们，)那么再后末期就到了，那时，基督既将一切执政的、掌权的、有能的都毁灭了，就把国交与父上帝，（28节）万物既服了他，那时子也要自己服那叫万物服他的，叫上帝在万物之上，为万物之主。”
全书结束，the end of the book。
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