REDEMPTION Accomplished and Applied part 2-session 21
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21讲。Sanctification ,Chapter 7:第七章:成圣的第二部分the concern of Sanctification .concern这个字可以翻译是成圣所关注的事情。所以我这样翻译好了:成圣其事,成圣这件事。事实上这段要讲的就是成圣的目标。
This delivers from the power of sin secured by union of with Christ and from the defilement of sin secured by regeneration does not eliminate all sin from the heart and life of the believer.是的,我们与基督联合,就从罪的权势被救出来了。我们又因为圣灵重生我们,就保证了我们从罪的玷污或者败坏救出来了;这两件事实并不排除信徒的心中和生命中一切的罪的,特别是一些的罪行。There is still indwelling sin内住的,住在信徒里面的罪是仍然存在的,(参考几段的经文,cf. Romans 6:20参考罗马书第六章第20节:【罗6:20】因为你们作罪之奴仆的时候,就不被义约束了。–就是以前的我们是罪的奴仆,现在不是了。
下面是罗马书第七章14-25节:我们是从罪的权势被释放出来,但是内住的罪还是会发作的。罗马书第七章14-25节,我读的时候请注意,“我”这个字所指的“我”一般来说都是好的。但是我里面有另外一个律,叫做罪,另一个律或者罪,在这个“我”的里面,在原意顺服神的“我”里面作怪。【罗7:14-25】我们原晓得律法是属乎灵的,但我是属乎肉体的,是已经卖给罪了。因为我所作的,我自己不明白。我所愿意的,我并不作;我所恨恶的,我倒去作。若我所作的,是我所不愿意的,我就应承律法是善的。既是这样,就不是我作的,乃是住在我里头的罪作的。我也知道在我里头,就是我肉体之中,没有良善。因为立志为善由得我,只是行出来由不得我。故此,我所愿意的善,我反不作;我所不愿意的恶,我倒去作。若我去作所不愿意作的,就不是我作的,乃是住在我里头的罪作的。我觉得有个律,就是我愿意为善的时候,便有恶与我同在。因为按着我里面的意思(原文作“人”),我是喜欢 神的律;但我觉得肢体中另有个律和我心中的律交战,把我掳去叫我附从那肢体中犯罪的律。我真是苦啊!谁能救我脱离这取死的身体呢?感谢 神!靠着我们的主耶稣基督就能脱离了。这样看来,我以内心顺服 神的律,我肉体却顺服罪的律了。–罗马书七章14-25节,但是很明显的没有排除罪,我们还是会犯罪的。
约翰一书第一章第八节:【约壹1:8】我们若说自己无罪,便是自欺,真理不在我们心里了;
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约翰一书第二章第一节:【约壹2:1】我小子们哪,我将这些话写给你们,是要叫你们不犯罪。若有人犯罪,在父那里我们有一位中保,就是那义者耶稣基督。–不排除我们还有内住的罪的。There is still indwelling sin.)The believer it is not yet so conformed to the image of Christ that he is holy, harmless, undefiled, and separate from sinners.信徒还没有那么的完全效法基督的形象,他还没有那么的完全是圣洁的、毫无玷污的、完全没有坏处的,与罪人完全分别出来的,还没有达到。Sanctification is concerned precisely with this fact,成圣的功夫关注的恰恰就是这个事实and it has as its aim成圣的目标就是the elimination of all sin,消除所有的罪,and complete conformation to the image of God on son完全效法上帝独生子的形象to be holy as the Lord is holy.就正如主是圣洁一样,做一个圣洁的人。If we take the concept of the entire sanctification seriously we are shut up to the conclusion that it will not be realized until the body of our humiliation will be transformed into the likeness of the body of Christ’s glory,假如我们很认真地正视全人圣洁这个真理的话呢,我们只有一个结论可以做的,就是我们整个人的成圣不会实现,直到我们这个卑贱的身体被改变成为一个好像基督荣耀身体的样式,when the corruptible will put on incorruption 当一个会损坏的穿上不朽坏的,and the mortal will put on immortality.必病死的就穿上了永远不会死的。(经文有腓立比书第三章第21节Phil.3:21:【腓3:21】他要按着那能叫万有归服自己的大能,将我们这卑贱的身体改变形状,和他自己荣耀的身体相似。另外一段就是1 Cor.15:54,哥林多前书第15章第54节:【林前15:54】这必朽坏的既变成不朽坏的,这必死的既变成不死的,那时经上所记“死被得胜吞灭”的话就应验了。【林前15:54】)
We must appreciate the gravity of that with which sanctification is concern.我们必须体会到成圣所关注的这件事情,这个问题是那么的严重。There are several respect in which this must be viewed.我们必须要从好几个不同的角度来看这个问题。(三个角度)
- 第一个角度,All sin in the believer is the contradiction of God’s holiness.所有信徒里面的罪都是与上帝的圣洁矛盾的。Sin does not change its character as sin because the person in whom it dwells and by whom it is committed is a believer.只因为罪住在一个信徒的生命中,只因为所犯罪者是信徒,并没有改变罪作为罪的这个本性。It is true that the believer sustains a new relation to God.不错,信徒现在与上帝维持着一个新的关系。There is no judicial condemnation for him现在对信徒来说再没有法律上的定罪,and the judicial wrath of God does not rest upon him.上帝这个司法的愤怒现在并没有倾倒在他的身上。(罗马书第八章第一节:【罗8:1】如今那些在基督耶稣里的,就不定罪了。)God is his Father上帝是他的父亲and he is God son.他是上帝的儿子。The Holy Spirit dwells in him圣灵住在他里面and is his advocate.圣灵是他的保惠师。Christ is the believers’ advocate with the Father.基督是信徒在上帝父上帝面前的保惠师。But the sin which resides in the believer and which he commits但是住在信徒里的罪和信徒所犯的罪行,is of such a character that it deserves the wrath of God这两种罪的本性乃说是配受上帝的愤怒的and the fatherly displeasure of God is evoked by this sin.这个罪就发动上帝我们天父的不悦,天父是不喜悦的。Remaining,indwelling sin is therefore the contradiction of all that he is as a regenerate person and son of God.因此存留的、内住的罪是信徒身为一个重生的人、身为神的儿子存留的罪,内住的罪是与他这个身份完全的是矛盾的。It is the contradiction of God himself,与上帝自己是谁是矛盾的,after whose image he has been recreated.而信徒是按照这位上帝的形象已经被再造了。We feel the tremor of the apostle’s solicitude when he says, “My little children, these things write I unto you in order that ye sin not”(1 John 2:1)(约翰一书第二章第1节)当使徒约翰说:小子们哪,我将这些话写给你们,是要叫你们不犯罪。当我们读到这里的时候,我们感受到约翰的激动、他的关切。Lest there should be any disposition to take sin for granted, to be content with the status quo, to indulge sin or turn the grace of God into lasciviousness,约翰就是不要任何人有这种把罪当作理所当然的心意,不要人满足于现状,不要人放纵犯罪,或者将上帝的恩典转为放纵情欲,为了免得这样子,John is jealous to summon believers to the remembrance that everyone who has hope in God,使徒约翰非常的慎重的呼吁信徒们要记得,每一个人,就是每一个以上帝为他盼望的人呢 “purifies himself even as he is pure”(1 John 3:3)每一个指望上帝的人呢(约翰一书第三章第3节)凡向他有这指望的,就洁净自己,像祂洁净一样,
and all that is in the world,“the lust of the flesh, the lust of the eyes,and pride of life,is not of the Father but is of the world”( 1 John 2:16).而所有存留在这个世界上的,就是凡世界上的事,就是肉体的情欲,眼目的情欲和今生的骄傲都不是从父来的,乃是从世界来的,(约翰一书第二章第16节)为了这个成圣的功夫是必须的,也是圣灵所做。
第二方面的考虑,The presence of sin in the believer involves conflict in his heart and life.因为罪存在在信徒的生命中,因此带来在他的心中、在他的生命中的征战。If there is remaining, indwelling sin, there must be the conflict which Paul describes in Roman 7:14ff.若仍然有存留的罪、内住的罪,那么在信徒心里面必定有保罗在罗马书第七章14到25节所描述的征战的。It is futile to agree that this conflict is not normal.我们若有这种的论点说:这个征战是不正常的,是不正常的基督徒,这样讲是毫无用处的。If there is still sin to any degree and in one who is indwelt by the Holy Spirit,假如一个被圣灵内住的人,仍然有任何程度上的罪存在,then there is tension,那么就必然有张力,yes contradiction ,必然有冲突或者矛盾,within the heart of that person.在这个人的心中。Indeed the more sanctified the person is , the more conformed he is to the image of his Saviour,the more he must recoil against every lack of conformity to the holiness of God.诚然,一个人若越是成圣,一个人越是效仿他的救主的形象,他就越会憎恶任何不效法上帝的圣洁的事。The deeper his apprehension of the majesty of God,他越是更深的体会理解上帝的威严的,the greater to the intensity of his love to God,他越是深深爱他的上帝,the more persistent his yearning for the attainment of the prize of the high calling of God in Christ Jesus,他越是坚决地渴慕得到从上头来上帝在基督耶稣里从上头来呼召他得的奖赏,the more conscious will he be of the gravity if the sin which remains他就更加的会意识到:存留在他生命中的罪是多么严重的一个的问题,and the more poignant will be his detestation of it.他就越加的强烈地憎恨它。The more closely he comes to the holiest of all,他越是亲近那个至圣者,the more he apprehends the sinfulness that is his 他就越会体会到他自己所有的罪性,sinfulness就是他越是体会到自己是多么的有罪,and he must cry out “O wretched man that I am”(Rom.7:24 ).他就越会呼叫“我真是可怜呐,”(罗马书第七章24节。)Was this not he effect in all the people of God as they came into closer proximity to the revelation of God’s holiness?所有上帝的子民,当他们靠近上帝的圣洁的彰显的时候,这就岂不是那个效果吗?(Isa.6:5以赛亚书第六章第5节) “Woe is me! for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts”(以赛亚书第六章第五节:【赛6:5】)“祸哉!我灭亡了!因为我是嘴唇不洁的人,又住在嘴唇不洁的民中;又因我眼见大君王万军之耶和华。”(Job 42:5-6约伯记42章5-6节:) “I have heard of thee by the hearing of the ear; but now mine eye seethe thee. Wherefore I abhor myself and repent in dust and ashes” (约伯记42章5-6节)我从前风闻有你,现在亲眼看见你。因此我厌恶自己,在尘土和炉灰中懊悔。”Truly biblical sanctification has no affinity with the self-complacency which ignores or fails to take into account the sinfulness of every lack of conformity to the image of him who was holy,harmless,and undefiled.是的,真正符合圣经的成圣与那种自我满足是完全没有关系的,这种的自我满足会忽略或者不考虑到在信徒生命中任何不符合、不效仿那位至圣者形象的方面的事情,这位至圣者是圣洁的毫无玷污的,所以有任何不符合祂的圣洁的事,一个真正成圣的人不会满足于现状的。“Ye shall be perfect therefore as your heavenly Father is perfect”(Matt. 5:48 耶稣在马太福音第五章第48节说:【太5:48】)所以你们要完全,像你们的天父完全一样。”这个是第二方面的考虑。
(3)第三方面的考虑,There must be a constant and increasing appreciation that though sin still remains it does not have the mastery.一个成圣的人必须不断地越来越体会到虽然罪仍然是存留的,但是罪必不做王,罪不再做王的了!
我们下一讲继续讲的第三方面的考虑。
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