REDEMPTION Accomplished and Applied part 2-section 11
《再思救赎奇恩》第二部分第11讲:我们继续讲信心是投靠或者是信靠。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
在这里我顺便提一提改革宗传统里面讲到信心首先是知识，knowledge，传统所用的拉丁文字是notitia， knowledge；第二方面是信念，同意拉丁文的字是，知识assensus ；第三方面投靠、信靠，拉丁文是fiducia。
我们继续讲慕理对投靠、信靠，fiducia，trust的解释。The reformers laid special emphasis upon the element of faith.宗教改革领袖们特别强调，投靠、信靠这个信心的元素。They were opposing the Romish view that faith is assent. 他们反对天主教的观点，天主教说：信心就是同意assent。It is quite consistent with Romish religion to say that faith is assent.说信心就是同意是特别符合罗马天主教的信仰的。It is the genius of the Romish conception of the salvation to intrude the mediators between the soul and the Savior–罗马天主教的救恩观的智慧之所在，就是在人的灵魂跟救主之间掺插了不同的中保，the church教会，the virgin童贞女玛利亚，the sacraments.圣礼；意思就是说，在基督以外，增加了这三方面的中保。On the contrary，反过来说，it is the glory of the gospel of God’s grace that there is one mediator between God and man， the man Christ Jesus.上帝恩典的福音的荣耀之所在，就是神人之间只有一位中保–就是基督耶稣其人。And it was the glory of our Protestant Reformation to discover again the purity of the evangel.宗教改革的荣耀就是重新的发现福音的纯净性，就是重新发现纯洁的福音。The reformers recognized that the essence of saving faith is to bring the sinner lost and dead in trespasses and sins into direct personal contact with the Savior himself，宗教改革领袖们看到，使人得救的信心的核心乃是带领失丧的罪人，死在罪恶过犯中的罪人直接的、亲自的来接触到救主祂自己，contact which is nothing less than that of self-commitment to him，这种与基督的接触，完全就是把自己完全投靠委身于基督in all the glory of his person，因为耶稣基督祂的位格、自己是多么的荣耀，and perfection of his work，祂的工作是那么的完全，as he is freely and fully offered in the gospel.而上帝就把耶稣基督白白的、完全在福音里面提供给人，邀请人相信祂。信心就是把人带到这位完备的救主的面前。
It is to be remember that the efficacy of faith does not reside in itself.我们必须要记得，信心的有效性不在于信心本身。Faith is not something that merits the favor of God.信心本身并没有什么功劳能够赚取上帝的恩宠的。All the efficacy unto salvation resides in the Savior.信心使人得救的有效性，完全在于救主祂自己。简单的说，换言之，信心为什么有效、为什么灵光呢，是因为耶稣基督，而不是因为信心本身。As one has aptly and truly stated the case，有人很精辟的、很正确的这样解释，it is not faith that saves but faith in Jesus Christ;使我们得救的不是信心，使我们得救的是信靠耶稣基督;strictly speaking， it is not even faith in Christ that saves 严格来说，相信基督的信心本身，甚至乎信心本身也不是拯救我们的，乃是基督借着信心救罪人but Christ that saves through faith.信心使我们与基督联合。
Faith unite us to Christ 信心使我们联合int the bonds of abiding attachment and entrustment信心是与基督连接，是持久性的，亲近祂的连接，是信靠祂的连接，通过这些连接，基督透过这些的连接，信心使我们与基督联合，and it is this union which insures that the saving power，grace，and virtue of the Savior become operative in the believer.就是因为这个的联合保证主耶稣基督救主的拯救大能，基督拯救的恩典和能力，在信祂的人的身上生效。再来一次，就是因为罪人与基督的联合，与祂同死同复活的联合，所以就保证着耶稣基督的救恩，祂的大能、祂的恩祂的能力生效。
The specific character of faith is that it looks away from itself，信心特别的性质就是信心不是看自己的，and finds its whole interest and object in Christ.信心知道它自己所有的好处，信靠的对象唯独是基督。He is the absorbing preoccupation of faith.耶稣基督是信靠祂的人全人投入、全神贯注仰视的对象。
It is at the point of faith in Christ that our responsibility is engaged to the fullest extent，就是在信靠基督这点上，我们完全用上了我们的责任，我们完全使用我们的责任，just as it is in the exercise of faith that our hearts and minds and wills are active to the highest degree.就是因为我们相信的时候，我们运用我们的信心的时候，我们的心、我们的理智、我们的意志是完完全全的、活跃的在运作的。It is not our responsibility to regenerate ourselves.我们的责任不是使我们自己重生，或者说我们的责任不是重生我们自己。Regeneration is the act of God and God alone.重生是上帝的作为，唯独上帝的作为。It is our responsibility to be what regeneration effects.我们的责任是要做重生所生出的那个人，to be what regeneration effects，重生的果效就是什么：一个人改变了，所以他要信、要悔改。我们的责任就是要做一个相信的悔改的人。It is our responsibility to be holy.我们的责任是要作一个圣洁的人。
But the act of regeneration does not come within the sphere of our responsible action.可是重生这个动作，不在我们的所负责的行为的范围里面。faith does。但是信心是在我们要负责的行为的范围里面。And we are never relieved of the obligation to believe in Christ to the saving of our souls.上帝从来不会免除我们的责任，信靠基督，以致灵魂得救。The fact that regeneration is the prerequisite of faith是的重生在先，信心在后，重生是信心的先决条件，这个事实，in no way relieves us of the responsibility to believe但这个事实一点都没有免除我们相信基督这个责任，nor does it eliminate the priceless privilege that is ours as Christ and his claims are pressed upon us in full and free overtures of his grace.重生是信心的先决条件，也没有消除这个无价之宝，就是我们的特权。因为耶稣基督和祂在我们身上的拥有权的声称，在祂的恩典的邀请的时候，白白的、完全的达到我们。就是说一方面呢，我们自己有责任要相信，另外方面我们的特权就是，耶稣基督来将祂的恩典完全的要赐给我们，也完全地宣告祂有拥有我们生命的主权。
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Our inability is no excuse for our unbelief我们没有能力相信，不是一个借口，不是我们不信的借口，nor does it provide us with any reason for not believing.我们的无能也没有给我们任何理由不相信。As we are presented with Christ in the gospel 当上帝将耶稣基督在福音里面向我们呈现的时候，there is no reason for the rejection of unbelief没有理由拒绝祂，没有你有不信，and all reason demands the entrustment of faith.唯一合理的回应，或者动作就是信靠祂，唯一合理的回应就是信心。
这里我们讲完了信心的依据和信心的本质，三方面的本质。
本章的第二部分Repentance悔改。Repentance悔改.
The question has been discussed: which is the prior， faith or repentance?有人讨论过这个问题，信心和悔改哪个在先，哪个在后呢?It is an unnecessary question这个问题是不必问的and the insistence systems that one is prior to the other futile.若坚持某一者在先，另外一个在后是完全是徒劳，无效的。There is no priority.没有先后的次序。The faith that is unto salvation is a penitent faith一个使人得救的信心是一个忏悔的信心，and the repentance that is unto life is a believing repentance.而使人的生命的悔改是一个充满的信心和悔改。Repentance is admirably defined in the Shorter Catechism.在威敏斯特小要理问答里面，给我们一个非常优美的悔改的定义。(威敏斯特小要理问答，第87问：Westminster Shorter Catechism) “Repentance onto life is a saving grace， whereby a sinner out of a true sense of his sin， and apprehension of the mercy of God in Christ，doth，with grief and hatred of his sin， turn from it unto God， with full purpose of， and endeavour after the new obedience.” “悔改以致得生命，是上帝所赐的得救的恩典，或者使人得救的恩典，一个真实觉悟到自己有罪，而又确知上帝在基督里的怜悯的罪人会为罪忧伤痛悔，恨恶，并且离弃自己的罪，而归向上帝，立志竭力重新地过一个顺服的生活。” The interdependence of faith and repentance can be readily seen我们很清楚地看到信心和悔改是互为依靠的，when we remember that faith is faith in Christ for salvation from sin.因为我们必须记得，信心就是信靠基督以致从罪终得救。But if faith is directed to salvation from sin，但是假如信心是相信基督以至于脱离罪得救的话呢，there must be hatred of sin那么这个罪人必须要恨恶罪，and the desire to be saved from it.必须愿意从罪终得救。Such hatred of sin involves repentance 这种的对罪的恨恶就意味著悔改which essentially consists in turning from sin unto God.因为悔改的本质就是转离罪归向上帝。
Again， if we remember that repentance is turning from sin unto God，再者，我们若记得悔改就是转离罪归向神的话the turning to God implies faith in the mercy of God as revealed in Christ.归上神就意味着信心，相信上帝在基督里面所展示的怜悯。It is impossible to disentangle faith and repentance.信心和悔改是不可能分隔的。Saving faith is permeated with repentance使人得救的信心是充满着悔改的、and repentance is permeated with faith.悔改是充满着信心的。Regeneration becomes vocal in our minds in the exercise of faith and repentance. 当我们在我们的内心里面，做了信心和悔改这个动作的时候，重生在我们内心里面就展示出来了。becomes vocal ，就好像说重生透过信心跟悔改就发生了，就显示出来了。
Repentance consists essentially in the change of heart and mind and will.悔改本质上就包含了一个人的内心和理智和意志的改变。The change of heart and mind and will principally respect four things:这是在四方面的事情上，关乎四件事情的内心、理智和意志的改变:it is a change of mind respecting God，是改变我们对上帝的心志，respecting ourselves，是改变我们对我们自己的心志， respecting sin， 定性是改变我们对罪的心志，and respecting righteousness.是改变我们对上帝的公义的心志。Apart from regeneration，若不重生的话呢our thought of God，of ourselves， of sin， and of righteousness is radically perverted.我们对上帝，对自己、对罪、对义的看法，或者是感觉、是彻底的扭曲的。Regeneration changes our hearts and minds;重生改变我们的内心跟我们的理智，it radically renews them. 它彻底的完全使他们成为新的，就是我们的理智、我们的情感，我们的意志成为新的。
Hence there is a radical change in our thinking in feeling.因此，在我们的思想、在我们的感觉上有一个彻底的从内心彻底的改变。Old things are passed away and all things have become new.旧的已经过去，一切都变成新的了。It is very important to observe that the faith which is unto salvation is the faith which is accompanied by that change of thought and attitude.我们必须要观察到这件事是非常重要的。我们必须要观察到，使人得救的信心呢，是一种包含着思想跟态度的转变的信心。Too frequently in evangelical circles and particularly in popular evangelism 这种在福音派的教会圈子里面，特别是在大众的布道的圈子里面，太多时候有这种情况the momentousness of the change which faith signalizes is not understood or appreciated. 布道事工并没有了解也没有体会到信心就标志着这种的重大的惊人的改变。
There are two fallacies.普遍的布道事工有两个的错误。The one第一个错误，is to put faith out of the context是对信心的理解是断章取义的 which alone fives it significance 就是说一种断章取义的信心，是信心的重要性的全部，and the other is to think of faith in terms simply of decision第二个错误就是认为信心只是一个决志and rather cheap decision at that.特别是一种廉价的决志。These fallacies are closely related and condition each other.这两种的错误之间的关系是密切的，而且是相互的影响的。The emphasis upon repentance 我们若强调悔改and upon the deep-seated change of thought and feeling which it involved 我们如果强调悔改是牵涉到一个从心灵的深处里面思想跟感觉改变的话，is precisely what is necessary to correct this impoverished and soul-destroying conception of faith.我们就有了一个纠正这种的贫乏的使灵魂毁灭的信心观的良药。The nature of repentance serves to accentuate the urgency of the issues at stake in the demand to gospel，悔改的本质强调，当福音向人发出要求的时候，所处理的是多么的迫切的灵魂的问题，the cleavage with sin which the acceptance of the gospel entails，悔改就指出，接受福音是牵涉到与罪的隔绝，and the totally new outlook which the faith of the gospel imparts.还有，福音所给的信心是给人一种完全崭新的人生宇宙观。
Repentance we must not think of as consisting merely in a change of mind in general;我们不可以以为悔改只不过是一种的一般性的改变看法，it is very particularly and concrete.悔改是非常的仔细、具体的。And since it is a change of mind with reference to sin悔改既然是对罪一种的心智的改变，it is a change of mind with reference to particular sins，那么悔改乃是对我们具体的、个别的罪的一种的心志的改变，sins in all the particular and individuality which belong to our sins.也就是说，我们悔改的时候，对我们的罪，个别的罪、特别的罪都有一种彻底的改变。It is very easy for us to speak of sin，我们讲论自己的罪是很容易的to be very we speak to you soon我们也很容易地责备罪，to be very denunciatory respecting sin，and denunciatory the particular sins of other people对别人的个别的罪，也很懂得怎么责备，and yet not be penitent regarding our own particular sins.而对自己的个别的罪并没有忏悔，这个是很容易的。The test of repentance is 悔改的考验是，the genuineness and resoluteness of our repentance in respect of our own sins，悔改的考验乃是说，对我们自己的罪责那种真实的悔改、坚决的悔改，sins characterized by the aggravation which are peculiar to our own selves.这种的坚决的悔改是，看到我们自己的特殊的罪是多么的严重。
Repentance in the case of the Thessalonians manifested itself the the fact that they turned from idols to serve the living God.帖撒罗尼迦人他们的悔改是怎么样彰显出来的？乃是他们转离偶像，侍奉那又真又活的神。It was their idolatry which peculiarly evidenced their alienation from God 他们敬拜偶像这件事就特别地展示出他们如何地偏离神、与神隔绝，and it was repentance regarding that that proved the genuineness of their faith and of their hope.(1Thess.1:9-10)就是这种的悔改，就是转离偶像，就证明他们的信心是真实的，也证明了他们的盼望，（参考帖撒罗尼迦前书铁1:9-10）。
我们下一讲继续讲悔改的本质。(p.115-2)
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