REDEMPTION Accomplished and Applied part 2-session 18
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18讲。我们在讲立嗣，adoption，就是做神的儿女。上一讲我们开始讲上帝是我们的父亲，或者说圣父为父这个意思，第一方面是在三位一体里面圣父是圣子之父，连灵都不是，祂不是圣灵之父，是圣子之父，那个是没有别的关系可以与它等同或者比较的。
现在讲第二方面：神如何为父，（原著134页最下面）
In relationship to men there is what has sometimes been called the universal fatherhood of God.关于上帝与人类的关系，有的时候神学家称一个关系叫做上帝普世的为父，上帝是全人类的父亲，the universal fatherhood of God。It is true that there is a sense in which God may be said to be the Father of all men.不错，从某一种意义上，上帝可以说是全人类的父亲。
Creatively and providentially he gives to all men life and breath and all things.借着祂的创造，借着祂的护理，祂赐给全人类生命气息和万物。In him all live and move and have their being.我们的存留动作都在乎祂。It is this relation that is referred to in such passages就是下列的这些经文指出上帝的这些普世的福祉as Acts 17:25-29; Hebrews 12:9; James 1:18.经文有使徒行传17章25-29节；希伯来书12章第9节；雅各书第一章18节。(首先使徒行传17章25-29节，我们从第24节开始：【徒17:24-29】创造宇宙和其中万物的 神，既是天地的主，就不住人手所造的殿，也不用人手服侍，好像缺少什么；自己倒将生命、气息、万物，赐给万人。他从一本造出万族的人（“本”有古卷作“血脉”），住在全地上，并且预先定准他们的年限和所住的疆界，要叫他们寻求 神，或者可以揣摩而得，其实他离我们各人不远，我们生活、动作、存留，都在乎他。就如你们作诗的，有人说：‘我们也是他所生的。’我们既是 神所生的，就不当以为 神的神性像人用手艺、心思所雕刻的金、银、石。
希伯来书第12章第9节：【来12:9】再者，我们曾有生身的父管教我们，我们尚且敬重他；何况万灵的父，我们岂不更当顺服他得生吗？
雅各书第一章第18节：我们从第17节开始读：【雅1:17-18】各样美善的恩赐和各样全备的赏赐都是从上头来的，从众光之父那里降下来的，在他并没有改变，也没有转动的影儿。他按自己的旨意用真道生了我们，叫我们在他所造的万物中，好像初熟的果子。)Since we are the offspring of God我们既然是上帝所生的，since he is the Father of spirits既然上帝是万灵之父and the Father of lights既然祂是众光之父it may be scriptural to speak of this relation which God sustains to all men in creation and providence as one of fatherhood所以我们如果说上帝与全人类在祂的创造、在祂的护理中与人类建立的关系叫做父，父亲的关系是和服圣经的and therefore of universal fatherhood.因此呢我们如果说是上帝是普世万民之父，是符合圣经的。There are other passages in Scripture which might appear to speak even more explicitly of this relation in terms of fatherhood圣经有其他的经文表面上好像更明说这种上帝为父的关系。
but when examined carefully可是呢，我们做更仔细地研究这些的经文 some of them can clearly be shown not to refer to this fatherhood有些的经文很明显可以被显示不是指这种的父质and others more probably refer to a much more specific and restricted fatherhood.其他的经文大概是指一个比较特定的、有限制的父子的关系。In Malachi 2:10， for example，比如说在马拉基书第二章第10节， “Have we not all one father? hath not one God created us?”玛拉基书第二章第10节：我们岂不都是一位父吗？岂不是一位上帝所造的吗？It is not by any means certain that allusion is to original creation我们完全不能肯定说，这节经文所指的是上帝原来的创造and to God as Father of all men in virtue of creation.这里讲上帝为父，众人之父，也不能清楚的说是因为祂的创造的缘故。What needs in any case to be noted is不过无论如何，我们必须要注意的乃是that on the relatively few occasions in Scripture is the relation which God sustains to men in virtue of creation and general providence spoken of terms of God’s fatherhood.事实上圣经里面比较少的经文说到上帝因为祂的创造和护理，一般的护理而与人建立的关系，被称为上帝为父，这种经文比较少。The term “Father” as applied to God and title “son of God” as applied to men 圣经若称上帝为父，然后称人为上帝的儿子，有这个头衔的话呢，are all but uniformly in Scripture reserved for that particular relationship that is constituted by redemption and adoption.差不多完全是留给因为上帝的救赎大功、因为上帝的立嗣而建立这种的特定的、设立这种特定的关系。
This teaches us the lesson that the great message of Scripture respecting the fatherhood of God， the message epitomized in such a text as， “ ye have not received the spirit of bondage again to fear， but ye have received the Spirit of adoption，whereby er cry Abba Father”(Rom. 8:15)or in the prayer which Jesus taught his disciples to pray， “Our Father who art in heaven”(Mwtt.6:9)， is not that of the universal fatherhood of God but the message of that most specific and intimate relationship with God constitutes with those who believe in Jesus name.这里给我们要学的一个教训就是，圣经里关于上帝为父的伟大的信息，特别以下列两段经文是一个巅峰的，(经文有罗马书第八章第15节：【罗8:15-16】)你们所受的不是奴仆的心，仍旧害怕；所受的乃是儿子的心，因此我们呼叫：“阿爸，父！”圣灵与我们的心同证我们是 神的儿女；另外一段就是主耶稣基督教导祂的门徒的祷告里面，要他们这样祷告：我们在天上的父（马太六章第9节）这些经文是一个的巅峰，清楚告诉我们，这里不是指上帝是全人类的父，这里所指的就是那个伟大的信息，上帝与那些信主耶稣基督的名的人设立一个特别的、特定的、密切的关系。To substitute the message of God’s universal fatherhood for that which is constituted by redemption and adoption is to annul the gospel;若用上帝是全人类的父亲这个信息来取代上帝因为救赎和立嗣所设立的父子关系呢，这样做的话，等于废除了福音; it means the degradation of this highest and richest of relationships to the level of that relationship which all men sustain to God by creation.这种做法就等于贬低这个最高尚的、最丰富的关系，低到一个所有全人类因为上帝的创造与上帝所有的关系而已。
In a word，简言之，it is deprive the gospel of its redemptive meaning.的这样做就等于夺去福音救赎性的意义。And it encourages men in the delusion这样就是鼓励人自欺欺人的相信that our creaturehood is the guarantee of our adoption into God’s family.自欺欺人的相信，我们身为上帝所造的、作为受造者就保证了我们被收进上帝的家里，因为上帝造我们，我们就是上帝家里的儿子，这个是自欺欺人的。
未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。
ccnci.org中华展望圣约学院[email protected]（PayPal）
The great truth of God’s fatherhood and of the sonship which God bestows upon men上帝是父亲，上帝赐给人做祂的儿子的名分这个伟大的真理呢，is one that belongs to the application of redemption.是一个属于救赎的施行的圣经真理。It is true in respect of all men no more than are effectual calling， regeneration and justification. 做神的儿子是不是指全人类呢？就等于有效的恩召、重生和称义一样，立嗣不是给全人类的。God becomes the Father of his own people by the act of adoption.上帝是透过立嗣这个作为，成为祂自己的子民的父亲的。It is the marvel of such grace that constrained the apostle John to explain(1 John 3:1)，就是因为这种的恩典的奇妙，就激动使徒约翰这样子的来赞叹（约翰一书第三章第1节：【约壹3:1】“你看父赐给我们是何等的慈爱，使我们得称为上帝的儿女；” “Behold what manner of love the Father hath bestowed upon us that we should be called children of God”(1 John 3:1).
And to assure his readers of this privilege as a present possession and not simple a hope for the
future he adds immediately，再者，约翰要向他的读者们保证，这个的特权做上帝儿女的特权是一个现在就拥有了特权，而不仅仅是未来所盼望的，he adds immediately， “and we are.”在约一3:1他上面就多加一句： “我们也真是祂的儿女”。To indicate the cleavage which this status institutes among men 约翰也要指出这种的与神作为父子的关系这个地位，就设立了一个隔绝的一个事实，he continues，他继续说， “On this account the world does not know us， because it did not know him.”他继续说：世人所以不认识我们，是因未曾认识祂。”Lest there should be any doubt regarding the reality of the sonship bestowed约翰让他的读者一点怀疑都没有，这种做什的儿子的名分是真实的，上帝所赐的做祂的儿子的名分是真实的he insists，他的第二节坚持， “Beloved， now we are the children of God”(ver.2)第二节约翰说，【约壹3:2】 “亲爱的弟兄啊，我们现在是上帝的儿女”。John had pondered and learned well the words of the Lord himself约翰默想我们的主亲自所讲的话，他学的很好，when he said (in John 14:21，23–就是主耶稣在约翰福音第14章21和23节所说的）“He that loveth me shall be loved of my Father….If a man love me he will keep my words: and my Father will love him， and we will come unto him and make our abode with him ”约翰福音14章第21节：【约14:21】有了我的命令又遵守的，这人就是爱我的；23节：“人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。（约14:21，23）And now in writing his first epistle 现在当约翰写约翰一书的时候，his heart overflows with wonderment at this donation of the Father’s love，他的心充满着赞叹。他看到上帝，父上帝所赐的爱，(他就说，) “Behold what manner of love the Father hath bestowed on us.”(就直接翻译的话就是说：) “看那，父所赐给我们是何等的爱。”what manager of love。It is specifically the Father’s act of the grace.这里所指的特别就是指上帝恩典的作为。John could not get over it约翰情不自禁的被这个恩典占有了and he never will.他一生都会情不自禁的被这个恩典所占有的。Eternity will not exhaust its marvel.直到将来的永恒他都不会停止赞叹惊讶。
God becomes the Father of his own people by the act of adoption.上帝借着立嗣这个动作、这个作为成为祂自己的子民的父亲。It is specifically God the Father who is the agent of this act of grace.特别是父上帝是做成这个恩典的作为的。“Behold what manner of love the Father hath bestowed upon us that we should be called children of God， and we are”(1John 3:1).
(约翰一书，第三章第1节，我们再读：) “你看父赐给我们是何等的慈爱使我们得称为上帝的儿女，我们真是祂的儿女。” The question arises:这里有一个问题: who is to be regarded as the Father of those who are adopted into God’s family?那些被收养进上帝的家里的人，究竟谁是他们的父亲? Is it God viewed as the three persons of the trinity是不是三位一体神整个的神格呢？Or is it specifically God the Father?或者特别是指父上帝，特别是圣父呢？And when the people of God address God as Father，而当上帝的子民称上帝是父亲的时候
whom are they addressing?他们是向谁讲话的?Is it the Godhead， Father， Son， and Holy Spirit，是不是神格，圣父，圣子，圣灵，or is the Father，还是说圣父，first person of the Godhead?就是神格三位一体的第一个位格呢？It is to this question that we must now turn our attention.现在我们必须要注意这个问题。
在讲下去之前，我这里插一个注脚：我们华人基督徒祷告的时候会这样说：亲爱的天父啊，亲爱的主耶稣啊…我们会把圣父圣子两个同时讲，有两个同时讲的称呼，这个我感觉有点是错有错着；因为我们是借着耶稣基督的宝血而称圣父为父亲的，不过这两个毕竟是不同的位格。再者，一切圣父所是的圣子都是，所以这样的祷告没有错，不过不太清楚就是了。
There are several consideration drawn from the Scripture which indicate was that it is God the Father who is Father有一些从圣经推出来的考虑，指出作为我们的父的是圣父–父上帝and that by adoption the people of God become sons of the first person of the trinity.因为上帝立嗣的作为，上帝的子民成为三位一体第一个位格–圣父的儿子。At least the Scripture would indicate that when the Fatherhood of God in relation to men is contemplated it is the Father specifically who comes into this relation to them.至少圣经会这样地指出：当圣经要论到上帝与人之间的做父亲的关系的时候，所指的特别是指圣父，这个关系里面，与人的关系里面的父亲特别是圣父；有几方面解经而来的考虑，有四方面的考虑。
1.第一个考虑：The title “Father” is the distinguishing name of the first person of the trinity.父这个名字是特别指上面一点第一个位格的，是使它与其他位格区分出来的名字。This title belongs to him， first of all，这个头衔是属于圣父的，first of all，because in the relations of the persons of the Godhead to one another he alone is Father，首先是因为在三位一体之间的关系在神格里面的关系，唯有圣父是父，just as the second person alone is Son唯有圣子是子and the third person alone is Holy Spirit.唯有圣灵是圣灵，唯有第一个位格是父、唯有第二个位格是子、唯有第三个位格是圣灵。When our Lord spoke of the Father and addressed to the Father当我们的主耶稣论到天父、或者向天父讲话祷告的时候，it was always the first person of the trinity whom he had in view.耶稣所面向的每一次都是三位一体的第一个位格。It is the first person alone who is the God and Father of our Lord Jesus Christ.唯有三位一体第一个位格，唯有祂是我们的主耶稣基督的上帝和父God and Father of our Lord Jesus Christ。
2.第二方面的考虑，In John 20:17在约翰福音第20章第17节we have a very instructive word of our Lord.主耶稣基督讲了一句很重要的话，是有很重要的教训的。There Jesus is reported by John as having said to Mary Magdalene，那里约翰报导，说耶稣这样子跟抹大拉的马利亚说， “Touch me not， for I am not yet ascended unto the Father: but go to my brother and say unto them， I ascend unto my Father and your Father and my God and your God.”第17节耶稣说： “不要摸我，因我还没有升上去见我的父。你往我弟兄那里去告诉他们说，我要升上去见我的父，也是你们的父，见我的上帝，也是你们的上帝。”It is clear that when Jesus said， “ I am not yet ascended unto the Father”很明显的当耶稣说我还没有升上去我父那里的时候，he could mean none other than the first person of the trinity， the Father.耶稣所指的只可能是三位一体第一个位格，就是圣父。And again when he continued，再者当主耶稣继续说 “I ascend unto my Father” “我升上去我的父那里，”he meant none other than the first person祂当然是指三位一体第一的位格because only the Father could Jesus call “my father.”因为，唯有圣父耶稣可以称之为 “我的父”。But the important observation for our present purpose is但是对于我们现在讨论的范围里面，很重要需要观察到的是that the same person whom Jesus calls “my father” he also calls the Father of the disciples;主耶稣所称为我的父那一位，那个位格呢，祂也称之为祂的门徒们的父; the Father to whom Jesus was about to ascend 耶稣升上去，要去见的父，is not only his Father不单单是祂的父but also the Father of the disciples.也是祂的门徒们的父。It is the same person of the Father，同样是这个位格，圣父这个位格，though the distinctness of the relationship to the father is jealously guarded by our Lord.不过，我们的主耶稣基督很忌邪的、很特别的维护着祂与祂的父亲之间的关系的特殊性。He does not say “I ascend to our Father”耶稣并没有说：“我现在升上去见我们的父亲”.不是的！but rather “I ascend unto my Father and your Father and my God and your God.”主耶稣所说的是，我升上去，我的父也是你们的父，去我的上帝，也是你们的上帝。我多加一句的解释：就是主耶稣基督与圣父，圣子与圣父的关系是独特的，是三位一体里面的关系。我们与父上帝的关系是另外一个层面，我们是被收养来的，因为立嗣的缘故。
下面还有第三，还有第四方面的考虑，我们下一讲继续。
(P，138.3.)
提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。网络圣约ccnci.org中华展望圣约学院 [email protected]（PayPal）