REDEMPTION Accomplished and Applied part 2-session 24
主讲：林慈信牧师_校对：刘加立_文字：Cherry
《再思救赎奇恩》第二部分第24讲。Chapter 8: Perseverance.第八章：圣徒的坚忍。
慕理在这方面他处理的方法非常的精彩，他从一次得救或者一次信主得救这样子一直讲回到一个真的圣徒是会坚忍的。也就是说一个圣徒，他真正的信心的考验，就是在于他是否忍耐到底。所以从一次信就得救，到圣徒是会坚忍的，最后讲到圣徒的坚忍真正的意义，这个教义真正的意义是什么。上一讲他讲圣徒真正的信心的考验是会忍耐到底。现在我们继续。
This emphasis of Scripture，圣经这样子的强调should teach us two saints.要教导我们两件事。(1)第一件事，It provides us with the meaning of falling away， of apostacy. 这方面的强调，教导我们跌倒离经背道，apostacy离经背道的意义是什么。It is possible to give all the outward signs of faith in Christ有人有可能会表现出所有相信基督信心的外在的记号and obedience to him，所有顺服基督的外在的记号，to witness for a time a good confession一段时间，他可以向人见证出一个美好的信心，and show great zeal for Christ and his kingdom也可以为基督和祂的国度大发热心，and then lose all interest然后呢完全失去兴趣，and become indifferent，成为漠不关心，if not hostile， to the claims of Christ and of his kingdom.就是说，就完全对耶稣基督祂的主权跟祂的国度完全失去兴趣，漠不关心，甚至乎变成采取一种敌意的态度。It is the lesson of seed sown on rocky ground–这个就是撒种的比喻里面洒在石头上的那种的种子要教我的功课–the seed took root，种子有生根，it sprang up，也发芽，and when the sun arose但是当太阳出来的时候，it was scorched and brought forth no fruit to perfection.它就被烧干，没有结出果子，以至于完全。(cf， Mark 4:5，6，16，17，参考马可福音4:5-6，16-17:有落在土浅石头地上的，土既不深，发苗最快，日头出来一晒，因为没有根，就枯干了；【可4:16-17】那撒在石头地上的，就是人听了道，立刻欢喜领受，但他心里没有根，不过是暂时的，及至为道遭了患难，或是受了逼迫，立刻就跌倒了；）
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There is， of course， a great deal of variation within this class of people.当然这一类的人之中，又有很多不同的种类。Some appear to be converted，有些表面上看来是归正了，就是信了、悔改了，they boil over with enthusiasm for a little while，一段时间呢他们兴奋热心得不得了，and then suddenly cool off.然后突然之间就冷却了。They disappear from the fellowship of the saints.他们就从圣徒的团契，就从教会就消失了。Others do not show the same enthusiasm ，其他的没有表现出这种的兴奋热心，their attachment to the faith of Christ has never been one of pronounced character.他们与耶稣基督信仰的连接从来就不是很显著的。But in the course of time但是又经过一段的时间it becomes precariously tenuous这种的信心就变成非常的不稳定，非常的脆弱，and finally the tie is completely broken–最后呢，这方面的连接完全就破了–they walk no more in the path of the righteous.他们就不再在义人的道路上行。这是第一方面的功课。
(2)第二方面要学习的是We must appreciate the lengths and the heights to which a temporary faith may carry those who have it. 我们必须要体会到，一个有暂时的信心的人，会被这种暂时的信心带到怎么样的一种的地步，怎么样一种的高度。This is brought to our attention to a certain extent in the parable of the sower.撒种的比喻在这件事情上，在某一种程度上已经叫我们注意了。Those compared to seed sown on rocky soil那些撒在土浅的石头地上的种子呢，就是这种的种子所比喻那种人呢received the word with joy欢喜快乐地领受了上帝的道and continued in this joyful experience for a season.在人生某一个阶段上继续地在这种的喜乐的经验中。In terms of the similitude there was the blade and sometimes there may be the ear.从这个种子的比喻的角度来说，有的时候结出叶子、甚至乎一点的穗子。There is not only germination; 不单单是萌芽了，there is also growth.还是有某个程度上的生长。The only defect is唯一的缺钱乃是说there is never full of corn in the ear.那个穗子里面就没有长满着那个玉米的果实。To a greater extent it is brought to our attention in the language of the epistle to the Hebrews希伯来书所讲的字句就更加的让我们注意到这一点，（来6:5-6，就是希伯来书6:5-6）when it speaks of those “who were once enlightened and tasted of the heavenly gift and were made partakers of the Holy Spirit and tasted the good word of God and the powers of the age to come”（来6:4-5）这些人是已经蒙了光照，尝过天恩的滋味，又与圣灵有份，尝过上帝善道的滋味，觉悟到来世权能的。It staggers us to think of the terms of this description as applicable to those who may fall away.这种的描述是指那些将要跌倒，离经背道的人，这件事是难以至信的。They advise us， however， of forces that are operative in the kingdom of God这就告诉我们，在神的国度里面有一些的能力在运作and of the influence these forces may exert upon those who finally demonstrate that they had not been radically and savingly affected by them.这种的能力也在这些人的身上做出某一程度的影响的，但是这些人最后表现出他们事实上并没有彻底的得救，并没有彻底地受到这些影响所改变而得救。
It is this same fact of apostacy from faith and its corresponding experiences that Peter deals with in 2 Peter 2:20-22.在彼得前书2:20-22，彼得也是在处理同样一件的事，就是从信心、跌倒，离经背道，然后所带来的一些的经验。（彼得后书2:20-22【彼后2:20-22】倘若他们因认识主救主耶稣基督，得以脱离世上的污秽，后来又在其中被缠住、制伏，他们末后的景况就比先前更不好了。他们晓得义路，竟背弃了传给他们的圣命，倒不如不晓得为妙。俗语说得真不错：狗所吐的，它转过来又吃；猪洗净了，又回到泥里去滚。这话在他们身上正合适。) It cannot be doubted but Peter has in view persons who had the knowledge of the Lord and Savior Jesus Christ毫无疑问的是，彼得在这里所讲的，就是那些有对主耶稣基督，对我们的主，对我们的救主耶稣基督有所认识的人，who had known the way of righteousness， 他们是认识晓得义的道路的人，and who had thereby escaped the pollution of the world他们这些是已经脱离了这个世界上的污秽的人but who had again become entangled in these pollutions，但后来他们又进入到这些的污秽，被缠绕，and had turned from the holy commandment delivered unto them，他们也是转离那些传给他们的圣洁的神命令so that “it is happened onto them according to the truth proverb， The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.” “以至于狗所吐出来的东西，转过来又吃掉；猪洗干净了，又回到泥浆里面去滚。”
The Scripture itself， therefore， leads us to the conclusion that所以圣经本身就带领我们做出这个结论，it is possible to have very uplifting，ennobling，reforming，and exhilarating experience of the power and the truth of the gospel，人们大可能有一些的福音的大能和真理的经验，这些的经验是很令这些人鼓舞的，很使他们有高超的、高尚的思想的，是使他们的生命，或者是他们的道德革新的，是令他们兴奋的，to come into such close contact with the supernatural forces which are operative in God’s kingdom of grace他们会那么的密切的近距离接触到上帝的国度里面所运行的超自然的力量that these forces produce effects in us which to human observation are hardly distinguishable from those produced by God’s regenerating and sanctifying grace这些是上帝恩典的国度里面所运行的力量所做出的果效呢？从一般人的观察来看，与上帝的重生的恩典使人成圣的恩典所做出的果效是完全区分不了的，and yet be not partakers of Christ and heirs of eternal life.但是他们却不是与基督有份，他们却没有承受永生的。A doctrine of perseverance that fails to take account of such a possibility and of its actuality in certain cases 假如我们讲一种的圣徒坚忍的教义，而没有考虑到在某一些情况之下有这个可能而且事实上发生的话呢，is a distorted one那么我们的圣徒坚忍的教义是扭曲的，and ministers to a laxity which is quiet contrary to the interests of perseverance. 这种的扭曲的圣徒的坚忍的教义，是鼓励人放纵的；这完全是与圣徒的坚忍的教义所关注的是相反的。It is not the doctrine of perseverance at all.文件，诚然的，这个完全就不是圣徒的坚忍的教义。
This leads us to a better understanding of the aptness and expressiveness of the designation，“The Perseverance of the Saints.” 这就带我们进入到圣徒的坚忍这个名称是多么的恰当，也是多么地表达出事实的真相。It is not in the best interests of the doctrine involved to substitute the designation， “The Security of the Believer，”若把圣徒的坚忍用另外一个方法来表达，用信徒的安全来表达的话，来取代的话呢，这个对圣徒的坚忍的教义没有带来好处的，not because the latter is wrong in itself不是说信徒的安全本身错的，but because the other formula is much more carefully and inclusively framed.乃是因为另外一种的说法，就是圣徒的坚忍，他整个的用词是更加的谨慎，也更加的包含真理的全部。The very expression， “The Perseverance of the Saints” in itself圣徒的坚忍这几个字本身，guards against every notion or suggestion to the effect that believer is secure，完全维护着真理，提防我们，甚至乎想象一个信徒是安全的，就是一次信主永远得救， that is to say ，secure as to his eternal salvation，就是一个信徒呢，只要相信，他就完全有安全保证，永远得救，quite irrespective of the extent to which he may fall into sin and backslide from faith and holiness.完全不考虑到他究竟在什么程度上，在堕落、在罪里，在多么程度上他从信心从圣洁退后。圣徒的坚忍就给我们提防这种的不小心的看法，就是不论一个人犯罪多少，后退多少，只要一信就永远得救。圣徒的坚忍就提防这种的错误的看法。It guards against any such way of construing the status of the believer because that way of stating the doctrine is pernicious and perverse. 圣徒的坚忍就提防我们这样的错误的来说出一个人信了之后他的地位，因为那种的说法“一次相信永远得救”这种地表达圣经真理是有害的，是扭曲的。It is not true that the believer is secure however much he may fall into sin and unrighteousness (原文是unfaithfulness）.若说一个相信了的人，无论他在什么程度上堕在罪中，什么程度上不再向主忠诚，都是安全得救的话呢，完全不是如此，这个不是真理。Why is this not true？为什么不是真理？It is not true because it sets up an impossible combination。它不是真理因为它把两种事情不可能的结合在一起。It is true that a believer sins;没有错，一个信徒会犯罪; he may fall into grievous sin他可能都落在一个非常严重的罪，and backslide for lengthy periods.也可能在很长的时期退后了。But it is also true that a believer cannot abandon himself to sin；但是同样一个真理是：一个信徒不可能完全放纵堕落在罪中，这个也是事实；he cannot come under the dominion of sin;一个信徒不可能伏在罪的权势之下，he cannot be guilty for certain kinds of unfaithfulness.他不可能会对某一种的不信、不忠诚有罪的，他不可能犯一些某一个程度上的不忠诚、不信那种的罪，而承担那种的罪孽的。And therefore it is utterly wrong to say that a believer is secure quite irrespective of his subsequent life of sin and unfaithfulness.因此呢，若说一个信徒完全不考虑他后来的犯罪、不忠诚的生活都是安全得救的话呢，是绝对是错的。
The truth is that the faith of Jesus Christ is always respective of the life of holiness and fidelity.真理告诉我们，真理教导我们对耶稣基督的信心永远是考虑到圣洁和向主忠诚的生活的。And so it is never proper to think of a believer irrespective of the fruits in faith and holiness.所以呢，若想到一个信徒，而从来不考虑到在信心和圣洁上所接触的果子呢，不可能是正确。To say a believer is secure whatever may be the extent of his addiction to sin in his subsequent life is to abstract faith in Christ from its very definition and it ministers to that abuse which turns the grace of God into lasciviousness.若说一个信徒不论他在什么程度上，在犯罪中上瘾，在他后来生活是如何，无论如何他还是安全得救的，这样的说法，是把相信基督的信心抽象化，把信心从信心的真正的定义，把它抽离抽象化；而且是鼓励人滥用神的恩典，把神的恩典转化为犯罪放纵。The doctrine of perseverance is the doctrine that delivers persevere;圣徒的坚忍的教义就是“信徒是会坚忍的”的教义，it cannot be too strongly stressed that it is the perseverance of the saints.信徒的坚忍就是在讲信徒的坚忍，我们强调这方面，不可能再强的强调。And that means that the saints，意思就是说，圣徒们，those united to Christ by the effectual call of the Father and indwelt by the Holy Spirit，就是那些因为圣父的有效的恩召，因为圣灵的内住而与基督联合的人，这些的圣徒们，will perseverance unto the end.必然坚忍到底的。If they perseverance， they endure， they continue.他们若是坚忍的话，就是说他们会有毅力的坚持、持续到底的。It is not at all that they will be saved irrespective of their perseverance or their continuance，完全不是说不论他们有没有坚韧，有没有持续，都会得救的，完全不是这样子一码事，but that they will assuredly persevere.乃是说他们肯定会坚忍到底的。Consequently结果是，the security that is theirs is inseparable from their perseverance.因此，他们所拥有的安全是与他们的坚忍不能分开的。Is this not what Jesus said?耶稣岂不是就是这样说吗？“He that endureth to the end， the same shall be saved.” “唯有坚忍到底的，忍耐的，这些就必然得救。”
我们下一讲继续讲，用彼得前书1:4-5，还有腓立比3:13-14来讲。
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