REDEMPTION Accomplished and Applied part 2-session 13
《再思救赎奇恩》第二部分第13讲。我们继续讲称义，对于称义的概念的误解。
主讲：林慈信牧师_校对：刘加立弟兄_文字：Cherry姐妹
The truth of justification has suffered at the hands of human perversion as much as any doctrine of Scripture.称义这个教义如同圣经里其他的教义一样，都在人的手下被扭曲，备受损害。One of the ways in which it has been perverted is the failure to reckon with the meaning of the term.其中一种扭曲称义的方法乃是对这个字的定义、这个字的意义的误解。Justification does not mean to make righteous ，or good， or holy， or upright.称义的意思不是使人成为义、成为良善、成为圣洁、成为正直不是的.it is perfectly true that in the application of redemption God makes people holy and upright.完全不错，当上帝施行救赎的时候，祂是使人成为圣洁，正直的。He renews them after his own image.上帝按照，祂自己的形象，使人成为新人。He begins to do this in regeneration 在上帝重生一个人的时候，祂就开始做这个更新的工作，and he carries it on in the work of sanctification.而在上帝成圣的工作里，就继续更新一个人。
He will perfect it in glorification.在使人得荣耀的时候，上帝就完全，或者完结了这个更新的工作。But justification does not refer to this renewing and sanctifying grace of God. 可是称义不是指这个上帝使人更新、使人成圣的恩典。It is one of the primary errors of the Romish Church罗马天主教的一个最重要的错误就是在此， that is regards justification as the infusion of grace，天主教认为，称义是恩典或者救恩的注入，as renewal and sanctification whereby we are made holy.称义就是更新，使人成圣，透过称义，我们成为圣洁，这个是天主教的错误的概念。And the seriousness of the Romish error is而罗马天主教的错误之所以这么严重，is not so much that it has confused justification and renewal 还不仅仅是因为他们把称义和更新混为一谈，but that it has confused these two distinct acts of God’s grace and eliminated from the message of the gospel the great truth of free and full justification by Grace.他们的错误乃是在于，他们混淆了上帝恩典的作为的两个不同的动作，因此在福音的信息里面完全消除了上帝白白完全称人为义的恩典的伟大的真理。简单的说，凭着恩典引因信称义消失了。
That is Luther endured such travail of soul as long as he was governed by Romish distortion，就是因为这个缘故，马丁路德忍受了灵魂的煎熬，一旦他仍然在天主教的扭曲的教导之下，他一天就忍受着这种的灵魂的煎熬，and the reason why he came to enjoy such exultant joy and confident assurance was而为什么他后来享受这样子的极大的喜乐，跟充满着信心的确据呢？理由是was that he had been emancipated from the chains by which Rome had bounded him;因为他从天主教捆绑他的锁链中释放出来了，he found the great truth，他找到这个伟大的圣经真理
That justification is something entirely different from what Rome had taught.这个真理就是称义与罗马天主教所教导的是完全两码事。
That justification does not mean to make holy or upright should be apparent from common use.我们只要从这个字的一般的用法就应该很明显地看得出，称义的意思不是使人成为圣洁，或者正直。When we justify a person we do not mean that person good or upright.当我们称一个人为义的时候，我们并不使那个人成为良善正直。When a judge justifies an accused person当一个法官称一个被告者为义的时候，he does not make that person an upright person.法官并没有使这个人成为一个正直的人。He simply declared 法官只不过宣告that in his judgment按照他的判断the person is not guilty of the accusation这个人不在再有这个罪孽，或者罪名，他不再需要承担控告他的罪名，but is upright in terms of the law relevant to the case.所以按照这个案件所牵涉的律法或者法律呢，他是正直的。
In a word，简言之，justification is simply declaration or pronouncement respecting the relation of the person to the law，简言之：称义就是一种的宣告，宣告这个人与律法的关系which he， the judge， is required to administer.而他–法官–是必须要执行法律的。It might be， of course， that our common use would not be the same as the use of the term in Scripture.当然有可能我们一般的用法与圣经用称义这个词的用法可能不一样。Scripture must be its own interpreter.圣经必须作为它自己的解释者，我们必须以经解经。Any the question is:所以问题就是does Scripture usage accord with common use?问题就是说圣经的用法与一般的用法是否一样的呢?This question is very easily answered.这个问题答案非常简单。The answer is that Scripture uses the term in the same way.答案就是圣经里一般的用法用，就是称义这个词是同样的用法。There are several considerations which prove this conclusion.我们要考虑几方面，证明这个结论是对的。
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- 第一方面，第一个考虑。In both Testaments there are numerous passages where the term “justify” cannot mean anything else but declare to be righteous.不论是新约或者旧约圣经有多处的经文，称义这个词不可能不是指宣告一个人是义的。For example， we read， (Deut.25:1)
比如说我们在申命记第25章第一节读到， “It there be a controversy between men， and they come unto judgment， that the judges may judge them; then they shall justify the righteous， and condemn the wicked”. “人若有争讼来听审判，审判官就要定义人有理，定恶人有罪.”中文是用“定”这个字。It was not the function of judges to make people righteous.法官的功能不是要使人成为义人。The meaning is simply and only that the judges were to give a just judgment 这里的意思呢，简单的说就是唯独是法官要作出一个正直的判断，and therefore they were to declare the righteous to be righteous，因此他们必须要宣称义人是义人，just as they were to declare the wicked to be wicked.同样的，他们必须要宣告恶人是恶人。
Again we read(Prov.17:15)同样的我们在箴言17:15读到: “He that justifieth the wicked， and he that condemneth the just，even they both are an abomination to the Lord”. “定恶人为义，定义人为恶的，这都是耶和华所憎恶。”（箴言17：15）。Now it would not be an abomination to the Lord to make the wicked upright.但是，若使一个恶人成为义人，这不是耶和华所憎恶的。It will be a highly commendable thing if we could convert a wicked man and make him a righteous man.假如我们能够使一个恶人回转归正，使他成为一个义人呢，是非常值得赞许的。This is what God does when he regenerates a man.上帝重生一个人的时候，祂就是在做这件事。The meaning is more than obvious:这里的意思是更明显不过的:to justify a wicked is not to make him upright称一个恶人为义不是使他成为正直的人but simply to declare him to be righteous when he is not.这里的意思就是说，当一个人不是义人的时候，称他为义人是不对的，是耶和华所憎恶的。The abomination consists in giving a judgment contrary to truth and fact.耶和华所憎恶的事乃是违背真理、违背事实作出一种的判断。Hence justification in this case is concerned only with the judgment which we give.因此，在这里称义是关乎到我们所做的判断。It is declarative.称义是宣告性的。
In the New Testament likewise we have the same thought.在新约我们也读到同样的概念。(Luke7:29，路加福音第七章29节) “And all the people when they heard， and the publicans， justified God” “众百姓和税吏听见这话，就以上帝为义，(或者宣称、称赞上帝为义)（路7:29）。Did the people and publicans make God upright or righteous?众百姓跟税吏们是否使上帝成为正直公义呢? The thought would be blasphemous.那就是一种的亵渎。It means that they declared God to be righteous，这里的意思乃是说他们宣告上帝是义的，a perfectly proper action.而这个是非常正当的一个动作。They declared the righteousness of God 他们宣告上帝的公义，they vindicated him.他们证实上帝的公义。Many other passages in both Testaments are to the same effect.新旧约圣经里面有很多处的经文的意思都是一样的。But these are sufficient to show但是我们举出几段经文就足够了证明that to justify does not mean to make upright.证明称义的意思不是使人成为正直公义。
- 第二方面的考虑。Justification is contrasted with condemnation称义是与定罪对照的，(这里有几段的经文：第一段是回到申命记第25章第一节，25:1:【申25:1】“人若有争讼，来听审判，审判官就要定义人有理，定恶人有罪。又回到箴言第17章第15节，【箴17:15】定恶人为义的，定义人为恶的，这都为耶和华所憎恶。罗8:33-34【罗8:33】谁能控告上帝所拣选的人呢？有上帝称他们为义了。谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求。)Condemn never means to make wicked定罪从来就不是指使人成为邪恶的，and so justify can not mean to make good or upright.因此称义，不可能是指使人成为良善或者正直。
第三方面的考虑。There are passages in which the thought of giving judgment provides us with the sense in which we are to understand the word justification.有些经文呢，判断这个概念就给你们看到：称义这个字的意思是什么。（罗马书8:33，again Rom.8:33） “谁能控告上帝所拣选的人呢？有上帝称他们为义了。 “Who shall lay anything to the charge of God’s elect? It is God that justifieth”. The idea is not that of doing anything inwardly in the elect of God. 这里的意思并不是说上帝在选民的里面做了什么事。What is in view is the accusation which an adversary may bring against the elect of God，这里所考虑到的是一个选民的对手在上帝面前可能带来的控告，and what is protested is而这里，这句经文所抗议的是，is that God’s tribunal and judgment are ultimate.上帝的审判台和上帝的判断是至终的判断。It is God’s judgment that is in view when the text says， “It is God that justifieth.”当经文说：有上帝称他们为义，所指的是上帝的判断。
Romans 8:33-34 is significant in another respect.罗8:33-34从另一个角度来看也是非常重要的。Not only does it clearly show the meaning of the term “justify，” 这两节经文不单单是清楚地指出称义这个词的意义，namely， that it is judicial in its import，就是说，称义这个字的重要性是司法的，but this passage also shows that it is this judicial meaning that holds in God’s justification of the ungodly. 这段经文的重要性乃是说，这个司法的意义就是上帝称不虔诚的人为义的意义。Paul is certainly using the word “justify” here in the same sense as he does earlier in the epistle.保罗在这里（罗8:33-34）用称义的意思当然与他罗马书前面的经文的用法是一样的。The epistle to the Romans is concerned with this very subject， justification of sinners.罗马书所关注的就是这个题目，上帝称罪人为义这个主题。That is the grand theme of the first five chapters in particular.特别是罗马书第一章到第五章的伟大的主题就是这个。Romans 8:33，34 conclusively shows that the meaning is that which is contrasted with the word “condemn”罗8:33所做的结论就是指出，称义的意思就是与定罪对照的、相反的，and that which is related to the rebuttal of a judicial charge.称义的意思是与一个形式上的控诉举出反证有关的。The meaning of the word “justify”， therefore， in epistle of Romans，因此的罗马书里面，称义这个字的意思，and therefore in the epistle which more than any other book in Scripture unfolds the doctrine，也就是说，在圣经里面最明显的展示“称义”的意义的书卷罗马书is to declare to be righteous.称义的意思就是宣告是义的。Its meaning is entirely removed from the thought of making upright or holy or good or righteous.所以称义的意思是完全不是使人成为正直的、圣洁的、良善的、公义的，离开这些的意思非常的远。
This is what is meant when we insist that justification is for forensic.因此当我们坚持说称义是一个法庭用语的时候，我们的意思就是这个。It has to do with a judgment given，declared， pronounced; 称义就是关乎所作出的判断、所宣告的判断;it is judicial or juridical or forensic.称义是一个司法上的动作，是一个执行司法的动作，是属于法庭里的一个的宣告。The main point of such terms is to distinguish between the kind of action which justification involves and the kind of action involved in regeneration. 这些的名词的意思，就是要我们区分出称义和重生是两种不同的作为。Regeneration is an act of God in us;重生，是上帝在我们里面的作为; justification is a judgment of God with respect to us.称义是上帝对我们所做的判断。一个是在我们里面，一个是对我们或者向我们所做出的判断。The distinction is like that of the distinction between the act of a surgeon and the act of judge.这里的区分就好像一个外科医生的动作跟一个法官的动作。The surgeon，when he removes an inward cancer，does something in us.外科医生除去我们的毒瘤或者是癌症的时候，是在我们里面的做了一件事。That is not what a judge does–法官所做的并不是这个–he gives a verdict法官颁布一个裁判regarding our judicial status.关于我们在法律上的地位做出一个的裁判。If we are innocent he declares accordingly.我们若是无辜无罪的话，他就是这样子的宣告。
The purity of the gospel is bound up with the recognition of this distinction.我们认清称义和重生之间的不同，是与纯正的福音有密切的关系的。If justification is confused with regeneration or sanctification，假如我们把称义与重生或者成圣混淆的话，then the door is opened for the perversion of the gospel at its center.那么我们就打开一扇门，让福音的核心被曲解。
Justification is still the article of the standing or falling Church.到今天称义仍然是教会站立得稳，还是叫就会跌倒的关键的因素。Justification means to declare or pronounce to be righteous.称义的意思就是宣告为义。When equity is maintained such a declaration or pronouncement implies that the righteous state or standing declared to be is presupposed in the declaration.当一个社会或者人们维持公平的时候，这种的宣告的意思就是，就意味着这种的宣告背后有一个假设，就是他假设那个公义的状态，或者公义的地位，也就是说，当一个法官宣告无罪的时候，他假设有一个无罪公义的状态，或者法律上的地位。When a judge， for example， declares a person to be righteous in terms of the law which he is administering，譬如说当一个法官宣告一个人按照他所执行的法律是义人的话，the judge simply declares what he finds to be the case; 法官只不过是宣告事实是如何;he does not give to the person the righteous standing.法官并没有赐给这个人一个公义的地位。This is why the judges must justify the righteous and condemn the wicked(Deut.25:1).因此法官必须要宣告义人为义，定恶人的罪；宣告恶人为恶人（申25:1）。Justification in such a case merely takes account of the character and conduct of the person concerned 在这种情况，称义只不过是考虑到那个当事人的品格跟行为and the judge gives his verdict accordingly. 法官就按照这些的事实作出他的裁判。He justifies those who are righteous.法官称那些义人为义。The declaration of the fact presupposes the fact which is declared to be.宣告一件事实的背后的假设就是，所宣告的事实正是如此。
我们下面继续来讲，称义是一个法律上的法官所作的宣告。当然，问题是，为什么我们说上帝宣告一个罪人为义的时候，上帝是按照事实来做宣告了呢？我们下一讲就来看慕理在这方面的解释。
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