REDEMPTION Accomplished and Applied part 2-session 14
《再思救赎奇恩》第二部分第14讲。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
我们继续讲justification–称义。我们已经看到慕理怎么样强调，称义是一个法律上的、司法的、法庭的用语，是judicial，juritical，forensic,我们继续。
The justification with which we are now concerned, however, is God’s justification of the ungodly.可是我们现在所关注的称义是上帝称不敬虔的人为义。It is not the justification of persons who are righteous不是称义人为义but of persons who are wicked 乃是称恶人为义，and, therefore, of persons who are under God’s condemnations and curse.也就是说呢，是那些在上帝的定罪和咒诅之下的人，上帝称他们为义。How can this be？怎能如此呢？God’s judgment is always according to truth; 上帝的判断和审判永远是根据真理的，it is not only one of equity上帝的审判不单单是公平，but one of perfect equity.乃是完全的公平。How then can he justify those who are unrighteous and totally unrighteous at that ?那么祂怎么可能称那些不义的人为义呢？而且是完全不义个人呢？
We are here face with something completely unique.我们这里所面对的是一个完全独特的一件事。It cannot be denied that God justifies the ungodly上帝称不敬虔的人为义，我们不能否认，（经文有罗马书第四章第5节：“惟有不做工的，只信称罪人为义的上帝，祂的信就算为义。”罗3:19-20，Rom.3:19-24） “【罗3:19-24】我们晓得律法上的话，都是对律法以下之人说的，好塞住各人的口，叫普世的人都伏在 上帝审判之下。所以凡有血气的，没有一个因行律法能在 上帝面前称义，因为律法本是叫人知罪。但如今， 上帝的义在律法以外已经显明出来，有律法和先知为证。就是 上帝的义，因信耶稣基督加给一切相信的人，并没有分别。因为世人都犯了罪，亏缺了 上帝的荣耀，如今却蒙 上帝的恩典，因基督耶稣的救赎，就白白地称义。Rom.4:5,3:19-24) If men were to do this it would be an abomination in God’s sight.人若如此做的话,在上帝的眼中是祂所憎恶的事。Man must condemn the wicked,人必须定恶人的罪，and he may justify only the righteous. 他只能称义人为义。
God justifies the wicked上帝称恶人为义and he does what no man may do.上帝做没有一个人可以去做的事。Yet God is not unrighteous.可是上帝并不是不义的。He is just when he justifies the ungodly.当上帝称不敬虔的人为义的时候，祂是公义的（罗3:26祂自己为义，也称信耶稣的人为义。”) What is it that enables him to be just when he justifies sinners?所以当上帝称罪人为义的时候，是什么使祂同时是公义的上帝呢？
It is here that the mere notion of declaring to be righteous is seem to be inadequate of itself to express the fulness of what is involved in God’s justification of the ungodly.在这里我们就看到了，只是有宣告某某人为义这个概念是不足够的，因为我们需要表达上帝称不敬虔的人为义这件事情的整个的意义。Much more is entailed than our English expression “declare to be righteous” denotes.所以我们中英文所说的 “宣告某某人为义”这个表达的方式是不足够的， 上帝称恶人为义的意义所包含的是更多。In god’s justification of sinners there is totally new factor上帝称罪人为义这件事里面有一个完全新的因素，which does not hold in any other case of justification.这个因素在任何其他称义的事情里面是不存在的。And this new factor arises from the totally different situation which God’s justification of sinners contemplates.有这个新的因素是因为上帝称罪人为义这件事情，是涉及了一个完全不同的处境。And from the marvellous provision of God’s grace and justice to meet that situation.也是因为上帝奇妙的提供了祂的恩典和公义来处理这个的处境。God does what none other could do上帝成就了没有其它人，或者天使可以做的and he does hear what he does no where else.上帝在这里所做的，祂在其他的处境也没有。What is this unique and incomparable thing?这个独特的、无可比拟的事情是什么呢？
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In God’s justification of sinners there is no deviation from the rule that what is declared to be is presupposed to be.当上帝称罪人为义的时候，祂没有偏离这个准则，这个准则就是祂所宣称的首先是事实。就是说在宣称的背后的前提是，所宣称的事是事实。God’s judgment is according to truth here as elsewhere.在这里上帝的审判是根据真理，就正如在所有其他的地方一样。The peculiarity God’s action consists in this上帝的作为的独特之处，就是在此That he causes to be the righteous state or relation which is declared to be.独特的地方就是说，上帝所宣告的这个宗教的状态，或者关系，就是人与上帝的关系,人在上帝面前的状态，祂所宣告的状态，是上帝使之存在的。上帝使这个状态、这个关系存在，祂宣告它存在。
We must remember that justification is always forensic or judicial.我们必须要记得称义都是法庭的用语，而且与法律、与司法有关的。Therefore what God does in this case is that he constitutes the new and righteous judicial relation as well as declares this new relation to be.所以上帝所做的是什么呢？就是说,祂首先设立了这个新的公义的法律上的关系，就是人与上帝的关系，这个新的人与上帝的关系，这个公义的关系，上帝与人这个法律上的关系，上帝首先设立的这个关系，祂同时也宣告这个新的关系是存在的。He constitutes the ungodly righteous, 祂设立这些不敬虔的人为义and consequently can declare them to be righteous.
所以结果祂可以宣告这些人为义。In the justification of sinners there is a constitutive act as well as a declarative.上帝称罪人为义这件事情里，有一个设立性的作为，也有一个宣告性的作为。Or if we will, we may say that或者换言之我们可以这样说the declarative act of God in the justification of the ungodly is constitutive.我们可以说上帝在称义这件事情、这个宣告的行动，上帝宣告不敬虔的人为义这个行动本身是设立性的。In this consists its incomparable character.在这个设立性的这个性质上，称义就带有这个无可比拟的性质。
This conclusion that justification is constitutive is not only an influence drawn from the considerations of God’s truth and equity; 我们所做的这个结论，上帝的称义是设立性的，不仅仅是考虑到上帝的真实性跟公平所作出的推论，不是的;it is expressly stated in the Scripture itself.圣经是明说这件事情的。It is with the subject of justification that Paul is dealing when he says，（Rom.5:19）当保罗在罗马书第五章第19节作教导的时候呢，祂所处理的是称义这个问题，（Rom.5:19）“For as through the disobedience of the one man the many were constituted sinners, even so through the obedience of the one that many will be constituted righteous”罗马书第五章第19节，【罗5:19】因一人的悖逆，众人成为(或者被设立为)罪人；照样，因一人的顺从，众人也成为（或者被设立为）义了。【罗5:19】。The parallel expressions which Paul uses in this chapter are to the same effect.在罗马书第五章保罗一些的平行经文上都有这个的效果的。In Romans 5:17,在罗马书第五章17节，he speaks of those who receive “the free gift of righteousness”他说到那些领受到义的白白的恩典的那些人，（【罗5:17】若因一人的过犯，死就因这一人作了王；何况那些受洪恩又蒙所赐之义的，受洪恩又蒙所赐之义的，岂不更要因耶稣基督一人在生命中作王吗？）“the free gift of righteousness”就是义的白白的恩典，and in verse 18 罗马书第五章18节of the judgment which passes upon man unto justification of life “through one righteousness.”透过一个义，上帝对众人的审判是使他们称义得生命的。(罗马书第五章第18节【罗5:18】如此说来，因一次的过犯，众人都被定罪；照样，因一次的义行one righteousness，众人也就被称义得生命了,through one righteousness因一次的义，或者一个的义行。It is clear that the justification which is unto eternal life Paul regards as consisting in our being constituted righteous, in our receiving righteousness as a free gift, and this righteousness is none other than the righteousness of the one man Jesus Christ;很清楚的,很明显的，保罗认为，使人得永生的称义就是包含了，第一我们被设立为义，就是我们成为义人；第二我们领受了义为白白的恩典，或者白白的礼物；三,而这个义就是那一个人–耶稣基督的义,这个义无他，就是一人耶稣基督的义。第一我们被设立我们成为义人；第二我们领受白白的恩典就是义；第三这个义就是耶稣基督的义。
It is the righteousness of his obedience. 这个义就是耶稣基督顺服的义，righteousness of his obedience 祂的顺服的义。Hence grace reigns through righteousness until eternal life through Jesus Christ our lord (Rom.5:21,)因此，恩典借着义作王，以至人得永生，都是因为耶稣基督–我们的主。（罗马书第五章21节：恩典也藉着义作王，叫人因我们的主耶稣基督得永生。罗马书五章21，）This is the truth which has been expressed as the imputation to us of the righteousness of Christ.这个真理所表达出的真理，就是上帝向我们归算，impute 归算基督的义，上帝归算基督的义给我们,the imputation to us of the righteousness of Christ。Justification is therefore a constitutive act 因此，称义是一个设立性的行动whereby the righteousness of Christ is imputed to our account 这个行动，上帝做这个行动就是祂把基督的义归算到我们的账上，归算在我们的账户里面，and we are accordingly accepted as righteous in God’s sight.如此上帝接纳我们，在祂的眼中为义。
When we think of such an act of grace on God’s part, 当我们想到上帝如此地做出这个恩典的行动,we have the answer to our question: how can God justify the ungodly?那么那个问题：上帝怎能称不敬虔的人为义这个问题呢?就有了答案了。The righteousness of Christ is the righteousness of his perfect obedience，基督的义乃是祂完全顺服的义，a righteousness undefiled and undefilable,这个顺服的义是没有玷污的，也不可能被玷污的, a justification which not only warrants the justification of the ungodly 这个义不单单是上帝称不敬虔的人为义的依据warrants ，but one that necessarily elicits and constrains such justification. 而且这个基督的义的归算是使上帝的称义必然会发生，它引发出祂推动上帝的称义的作为。God cannot but accept into his favour those who are invested with righteousness of his own Son.那些上帝授予祂自己的独生子的义的人呢，上帝怎能不接纳他们进入的到祂的恩宠里呢？While his wrath is revealed from heaven against all unrighteousness and ungodly of men，是的，上帝的愤怒从天上倾倒在所有的不虔不义的人的身上，his good pleasure is also revealed from heaven upon the righteousness of his well-beloved and only begotten. 但是呢，上帝的美意也是从天上显明在祂的独生爱子的义行上，上帝也倾倒祂的爱在祂的儿子身上，因为祂的独生子是公义的，是完全公义的。
Those justified may well exult in the words of the prophet,(Isa.45:24-25) “Surely, shall one say, in the Lord have I righteousness and strength….In the Lord shall all the seed of Israel be justified, and shall glory”被称义的人呢，可以用以赛亚先知的话来欢腾。（以赛亚书第45章24和25节：【赛45:24】“‘公义、能力，惟独在乎耶和华。人都必归向祂，凡向祂发怒的，必至蒙羞。以色列的后裔都必因耶和华得称为义，并要夸耀。’”(Isa.61:10,赛61:10) “I will greatly rejoice in the Lord, my soul shall be joyful in my God; he hath clothed me with garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels” 【赛61:10】我因耶和华大大欢喜，我的心靠 上帝快乐。因祂以拯救为衣给我穿上，以公义为袍给我披上。好像新郎戴上华冠，又像新妇佩戴妆饰。(赛61:10)(Isa.54:17,以赛亚书第54:17节) “No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord”【赛54:17】 “凡为攻击你造成的器械，必不利用；凡在审判时兴起用舌攻击你的，你必定祂为有罪。这是耶和华仆人的产业，是他们从我所得的义。这是耶和华说的。”
And the protestation of the apostle becomes more meaningful: 那么保罗所做出的反问就更加的有意义了，(Rom.8:33a,罗8:33) “Who shall lay anything to the charge of God’s elect? It is God that justifieth” .【罗8:33】谁能控告 上帝所拣选的人呢？有上帝称他们为义了。Justification is both a declarative and a constitutive act of God’s free grace.称义是上帝的白白的恩典的宣告性作为，同时也是设立性的。It is constitutive in order that it may be true declarative.称义是设立性的，好叫称义是真真实实地宣告性的。God must constitute the new relationship as well as declared it to be.上帝必须设立这个新的关系，同时上帝必须宣告它存在。The constitutive act consists in the imputation to us of the obedience and righteousness of Christ上帝设立性的作为就是祂把耶稣基督的顺服和义归算给我们，the obedience of Christ must therefore be recorded as the ground of justification; 因此，我们必须看基督的顺服乃是称义的根据，或者根基ground ;it is the righteousness which God not only takes into account，上帝不单单考虑到这个义，就是基督顺服的义，but reckons to our account when he justifies the ungodly.不但如此，当上帝称不义的人不敬虔的人为义的时候呢，祂把这个基督的意义归算在我们的账上。This doctrine, however, needs further examination if the biblical basis for it is to be made more apparent.可是我们要更加的明显看到，这个教义的圣经根据的话，就必须在仔细的参考圣经。
我们下一讲就继续来看创世记15:6,罗4:3,9,22;加3:6;和雅2:23这些的经文，我们看到不是我们的信，乃是基督的义，上帝把这个义归算给我们，信心的器皿，不是根据。(P.125-2)
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