REDEMPTION Accomplished and Applied part 2-session 12
《再思救赎奇恩》第二部分第12讲。我们来到悔改这部分的最后的几段.
主讲：林慈信牧师_校对：刘加立_文字：Cherry
The gospel is not only that by grace are we saved through faith福音不单单是我们得救是本乎恩、借着信，不仅是这个but it also the gospel of repentance.福音也是悔改的福音。When Jesus, after his resurrection, opened the understanding of the disciples that they might understand the Scriptures,当主耶稣复活之后，祂开门徒们的心窍，使他们能够明白圣经的时候，he said unto them，祂这样子对他们说(Luke 24:46-47.“照经上所写的，基督必受害，第三日从死里复活，并且人要奉他的名传悔改、赦罪的道，从耶路撒冷起直传到万邦。”
When Peter had preach to the multitude on the occasion of Pentecost and they were constrained to say, “Men and brethren what shall we do?”,当彼得在五旬节在那天向众人讲道，而他们又扎心，问： “那么弟兄们我们该如何行的?”时候,peter replied,(Act 2:37-38) 彼得这样回答，（徒2:37-38）“众人听见这话，觉得扎心，就对彼得和其余的使徒说：“弟兄们，我们当怎样行？”彼得说：“你们各人要悔改，奉耶稣基督的名受洗，叫你们的罪得赦，就必领受所赐的圣灵；”。Later on， in like manner， Peter interpreted the exaltation of Christ as exaltation in the capacity of “Prince and Savior to give repentance to Israel and forgiveness of sins” (Act5:31)后来，彼得也同样的这样来解释基督的荣耀、基督的升高，耶稣基督升高是怎样一个的身份呢?（徒5:31）彼得说，“上帝且用右手将他高举，叫他作君王、作救主，将悔改的心和赦罪的恩赐给以色列人。就是上帝赐给以色列人悔改的心和赦罪的恩典（徒5:31）。
Could anything certified more clearly that the gospel is the gospel of repentance than the fact that Jesus’ is heavenly ministry as Savior is one of dispensing repentance unto the forgiveness of sins? 还有哪一段经文可以更明显的保证、证明福音是悔改的福音?因为在这里我们看到耶稣基督我们的救主在天上的工作就是将悔改赐给人，以致他们的罪得赦免。Hence Paul,when he give an account of his own ministry to the elders from Ephesus,said因此，当保罗向以弗所的长老们见证他的事工的时候，said that he testified “both to the Jews and also to the Greeks repentance towards God and faith to our Lord Jesus(Act 20:21)。保罗这样子说明（徒20:21）保罗说，“又对犹太人和希腊人证明当向 神悔改，信靠我主耶稣基督。”（徒20:21）And the writer of the epistle to the Hebrews indicates that 而希伯来书的作者指出， “repentance from dead works” is one of the first principles of the doctrine of Christ (Heb.6:1)祂说，我们应当离开基督道理的开端，竭力进到完全的地步，不必再立根基，就如那懊悔死行，信靠上帝， “repentance from dead works”从使人死的行为上悔改，这个是耶稣基督的道理的最基本的一个的道理。It could not be otherwise.事实必须是如此的。
The new life in Christ Jesus means that the bands which bind us to the dominion of sin are broken.因为在基督耶稣里的新生命的意义乃是说，使我们伏在罪的权势之下的那些的锁链现在破碎了。The believers is death to sin by the body of Christ,借着耶稣基督的身体，信徒向罪死了，the old man has been crucified旧人已经钉十字架了that the body of sin might be destroyed,好叫罪身灭绝,and henceforth he does not serve sin从今以后罪不作他的主人，他不再服侍罪了（罗6:2，6）。我们在罪上死了的人岂可仍在罪中活着呢？（第六节）因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆。This breach with the past registers itself in his consciousness这种与罪、与过去的隔绝在他的意识里面有一个的记号，就是从罪转移归向上帝turning from sin and unto God “with full purpose of, and endeavour after the new obedience.”(又回到小要理问答，)是这样说：离弃自己的罪，归向神，励志竭力重新的顺服，或者过一个重新顺服的生活，(威敏斯特小要理问答第87问。)
We see therefore the emphasis which the Scripture places upon faith as the condition of salvation is not to be construed as if faith were the only condition.当因此我们必须要看到，当圣经强调信心是得救的条件的时候，我们不可以这样理解,我们不可以理解为，信心是唯一的条件，only condition 。The various exercise or responses of our spirits have their own peculiar function.我们心灵里面各种不同的回应，各种不同的动作，有他们个别的功能的。Repentance is that which describes the response of turning from sin unto God.悔改这个动作，是描述罪人离弃罪，转向神这个的回应。
This is its specific character这个是悔改的特殊的本质Just as the specific character of faith正如信心的特殊的本质就是is to receive and rest upon Christ alone for salvation.信心的本质就是接受基督、完全投靠基督，以致得救。Repentance reminds us that悔改提醒我们if the faith we profess is a faith that allowed us to walk in the ways of this present evil world, in the lust of flesh, the lust of the eyes, and the pride of life, in the fellowship of the works of darkness, then our faith is but mockery and deception.悔改提醒我们，我们所宣认的信心，若是一种容许我们继续在现今的邪恶的世界的道路上继续的行走，也就是说继续沉迷于肉体的情欲、眼目的情欲和今生的骄傲，与黑暗的行为相交的话，那么我们的信心是一种自欺欺人的笑柄。True faith is suffused with penitence.真正的信心是充满着忏悔的。And just as faith is not only a momentary act 也正如信心不仅仅是一次的一个的动作，but an abiding attitude of trust and confidence directed to the Savior. 信心乃是持久性的一个态度，一种信靠救主，对祂有信心的持久性的态度，同样的,so repentance results in constant contrition.同样的悔改的结果就是持久的忏悔。
The broken spirit and the contrite heart are abiding marks of the believing soul.一个有信心的灵魂的持久的标志就是一个破碎的心灵，一个忏悔的灵魂。As long as sin remains因为只要有一天罪仍然残留，there are must be the consciousness of it我们必须意识到我们的罪，and this conviction of our own sinfulness will constrain self-abhorrence,这种对我们的罪的确信，就会催逼我们恨恶自己，confession,承认我们的罪, and the plea of forgiveness and cleansing.来神面前祈求祂的赦免跟洁净。Christ‘s blood is the laver of initial cleansing，耶稣基督的宝血是初步洗净我们的洗涤盆but it is also the fountain to which the believers must continuously repair.但是耶稣基督的宝血也是泉源，信靠祂的人必须不断地亲近这个泉源。It is at the cross of Christ that the repentance has its beginning;悔改在耶稣基督的十字架面前开始，it is at the cross of Christ that it must continue to pour out its heart in the tears of confession and contrition.悔改也必须在耶稣基督的十字架面前继续，来倾倒他的心意，来流他的认罪跟忏悔的眼泪。
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The way of the sanctification is the way of contrition for the sin of the past and of the present. 成圣的道路乃是为我们过去的罪的忏悔和为我们现今的罪恶忏悔的道路。The Lord forgive our sins主赦免我们的罪，and forgiveness is sealed by the light of his countenance,我们的主也用祂的笑容之光来印证祂的赦免but we do not forgive ourselves.但是我们不是饶恕自己的。这里对于我们今天心理学带到教会里的所谓饶恕自己是当头棒喝。我们不能够饶恕自己，主耶稣基督赦免我们的罪，祂继续的赦免我们的罪；然后像我们显出祂的笑容的光彩。
- 结束。
第五章：Justification 称义
The basic religious question is that of our relation to God.宗教的基本的问题是我们与神的关系的问题。How can man be just with God?人在上帝面前如何成为正直的义人呢?How can he be right with the Holy One?他怎么样能够与那位圣洁的神有一个正确的关系呢?In a situation, however, the question is much more aggravate.但是我们自己的处境就带来一个更加严重的问题。It is not simply, how fan man be just with God，问题不仅仅是人与神的关系怎么样正常化but how sinful men be just with God?问题是一个罪人，有罪的人如何与上帝有正常的关系，如何能够做一个义人呢?In the last analysis，归根究底sin is always against God，罪一定是与神为敌的and the essence of sin is to be against God.罪的本质就是与神为敌。
The person who is against God cannot be right with God.与神为敌的人不可能与上帝有正常的关系。For if we are against God，then God is against us.因为我们与神为敌的话，那么上帝也与我们为敌。It could not be otherwise.事情不可能不是这样子的。God cannot be indifferent to or complacent towards that which is the contradiction of himself.上帝不可能对那些与祂完全违背的事情置之不理，或者纵容歧视。He is very perfection requires the recoil of righteous indignation. 因为上帝是完全的，所以这个就要求着祂发义怒这种的恨恶罪。And that is God’s wrath.这个是上帝的愤怒。“The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men”(Rom.1:18)（罗1:18）说：上帝的忿怒，从天上显明在一切不虔不义的人身上，就是那些行不义阻挡真理的人。This is our situation and it is our relation to God;这个就是我们目前的出境，这个就是我们与神的关系;how can be right with him?我们如何与祂有正常的关系呢?
The answer, of course, is that we can not be right with him;当然，这个问题的答案是我们不可能与祂有正常的关系，we are all wrong with him.我们与祂的关系完全是糟糕的。And er all are all wrong with him我们每一个人都与祂完全不可能有正常的关系because we all have sinned and come short of the glory of God.因为我们都犯了罪，亏缺了上帝的荣耀。Far too frequently we fail to entertain the gravity of this fact.我们太多的时候忽略了，没有正视这个事实的严重性。Hence the reality of our sin and the reality of the wrath of God upon us for our sin do not come into our reckoning.因此，我们不考虑到我们罪的真实性，我们也不考虑到上帝因为我们的罪的缘故向我们倾倒的愤怒的真实性。This is the reason why the grand article justification does not ring the bells in the innermost depths of our spirit.这就是为什么在我们灵里的深处，称义这个伟大的教义没有带来回响。And this is the reason why the gospel of justification is to such an extent a meaningless sound in the world and in the church of the twentieth century. 也就是为了这个缘故，称义的福音在很大的程度上，在世界上，在20世纪的教会里是一个没有意义的一个的声音。
We are not imbued with the profound sense of the reality of God，我们的心并没有浸淫在，意识到上帝的真实的这个意识里面，of his majesty and holiness.我们的心没有浸淫在上帝的威严和祂的圣洁的事实中。And sin, if rejoined with at all, is little more than a misfortune or maladjustment.人若考虑到罪的话呢，他只不过是一个不幸的事情，或者是失调。或者用20世纪21世纪心理学的话，是自我形象的低落，一个心理的不适应。
If we are to appreciate that which is central in the gospel 我们若要体会到福音里面那个核心的事if the jubilee trumpet is to find its echo again in our hearts,假如在禧年吹起的号角的声音在我们心里面再次带来回响的话our thinking must be revolutionized 我们的思想必须有革命性的改变by the realism of the wrath of God,我们必须意识到上帝的愤怒的真实性，of the reality and gravity of our guilt,意识到我们的罪孽的真实和严重性，and of the divine condemnation.意识到上帝定我们的罪的真实性。It is then and only then that our thinking and feeling will be rehabilitated 唯有这样子，我们的思想，我们的感觉才能够康复，to an understanding of God’s grace in the justification of the ungodly.以至于了解到上帝使不义的人、不敬虔的人称义的恩典是多么的奇妙。
The question is really not so much: how can man be just with God?问题世事实上不是说，人如何与上帝有正常的关系，成为义人?But how can sinful men become just with God?问题是一个罪人怎么样在上帝面前成为一个义人?The question in this form假如用这个方法来问这个问题的话，points up the necessity of a complete reversal in our relation to God.就告诉我们，我们与上帝的关系就必须要有一个完全的翻转。 Justification is the answer and justification is the act of God’s free grace.答案是称义是上帝白白的恩典的作为。”It is God who justifies: who is he that condemns?” （Rom.8:33）【罗8:33】谁能控告上帝所拣选的人呢？有上帝称他们为义了。谁还定他们的罪呢?
This truth that God justifies needs to be underlined.上帝称人为义这个真理，必须一次再次的强调。We do not justify ourselves.我们不称自己为义。Justification is not our apology 称义不是我们的遗憾，或者是自我辩护，nor is it the effect in us of a process of self-excusation. 也不是我们里面为自己找借口的过程的一个的果效。It is not even our confession 称义甚至乎不是我们的认罪，nor the good feeling that may be induced in us by confession.称义也不是我们认罪的时候所激发出一种的好的感觉。Justification is not any religious exercise 称义不是任何的属灵的一个的动作的操练in which we engage,不是任何我们所从事的动作however noble and good that religious exercise may be.虽然那种的属灵的动作可能是很高贵的，很好的。
If we are to understand justification and appropriate its grace我们都要理解称义是什么，支配、领受祂的恩典的话we must turn our thought to the action of God in justifying the ungodly.我们必须转移我们的思想，想到上帝使不虔诚的人称义的动作。At no point is the free grace of God more manifest than in his justifying act–没有一件事好像上帝称人为义的作为是那么的明显的彰显出上帝白白的恩典的（Rom.3:24,罗3:24）“being justified freely by his grace through the redemption that is in Christ Jesus”.【罗3:24】如今却蒙 神的恩典，因基督耶稣的救赎，就白白地称义。(罗3:24）。
The truth of justification has suffered at the hands of human perversion as much as any doctrine of Scripture.上帝称义这个真理在人为的扭曲、曲解之下倍受损害，就好像很多的不同的圣经的教义都倍受损害一样。所以我们下面会来看对称义的误解和正确的理解。（p.118-L）
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