REDEMPTION Accomplished and Applied part 2-section 9
《再思救赎奇恩》第二部分第9讲
主讲:林慈信牧师_校对:刘加立_文字:Cherry
We begin chapter 4: Faith and Repentance 我们来开始第四章:信心和悔改。Let me give you a note–faith plus repentance equal conversion.信心和悔改加起来,就是回转,或者是归正。
Regeneration is inseparable from its effects重生和重生产生的果效是不能够分开的and one of the effects is faith.重生其中一个的果效就是信心。Without regeneration it is morally and spiritually impossible for a person to believe in Christ,人若不重生,他的心思不可能、他的灵命是不可能相信基督的,but when a person is regenerated it is morally and spiritually impossible for that person not to believe.但是一个人若重生了,他的心、他的灵命就不可能不相信基督。Jesus said,(John 6:37)耶稣(在约翰福音第六章第37节)说: “All that the Father giveth me shall come to me”(第37节):“父所赐给我的人必到我这里来,and he was referring in this case surely to the giving of the Father in the efficacious drawing of the Father mentioned in the same context (John 6:44,65),约翰这里,或者耶稣这里所指的,当然就是在讲父上帝把这些人赐给基督,也意思就是说,父上帝大能有效地吸引这些人到基督这里来。这个是同一段的经文上下文里耶稣所提到的。(约翰6:44,65节)我们来读经文,(约6:44) “若不是差我来的父吸引人,就没有能到我这里来的”,(约6:65)“耶稣又说:所以我对你们说过,若不是蒙我父的恩赐,没有人能到我这里来”。Regeneration is the renewing of the heart and mind,重生,就是使一个人的思想、一个人的内心成为新的,and the renewed heart and mine must act according to their nature.而一个人的改变了的心、改变了的思想必须顺着他这个新的本性而有所作为。
FAITH信心
Section 1:Faith第四章第一部分:信心。Section 2 will be on repentance,第二部分就是悔改了。1.Faith第一段:信心。
Regeneration is the act of God and of God alone.重生是上帝的作为,唯独上帝的作为。But faith is not the act of God;信心却不是上帝的作为;it is not God who believes in Christ for salvation,不是上帝来相信耶稣基督以致得救,it is the sinner.相信基督以至得救是罪人所做的。It is by God’s grace that a person is able to believe是的,一个人能够相信完全是借着上帝的恩典,but faith is an activity on the part of the person and of him alone.但是,信心是这个人所做的,唯有他所做的。In faith we receive and rest upon Christ alone for salvation.我们信的时候,是我们接受耶稣基督,唯独接受他以致得救,是我们依靠耶稣基督,唯独依靠耶稣基督以至得救的。
It might be said: this is a strange mixture.有人或许这样说,这种的结合是很奇怪喽。God alone regenerates. We alone believe.唯独上帝做重生的工作。唯独我们相信。And we believe in Christ alone for salvation.而我们唯独信靠耶稣基督,以至得救。But this is precisely the way it is.但是事情就恰恰就是如此。It is well for us to appreciate all that is implied in the combination,这里所结合的我们需要体会到他背后一切的含义,for it is God’s way of salvation因为这个就是上帝救人的方法and it expresses his supreme wisdom and grace.表达出上帝至高的智慧和恩典。In salvation God does not deal with us as machines;上帝救我们的时候,不是把我们当做机器来对待的,he deals with us as persons祂对待我们是有生命的位格,活的人and therefore salvation brings the whole range of our activity within the scope.,因此,救恩就牵扯到我们身为人的各方面的动作。By grace we are saved through faith.我们得救是本乎恩,借着信。(cf.Eph.2:8,弗2:8)
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If we are to have a better understanding of what faith is但是假如我们若要对信心有更好的理解的话呢,we must examine it as to its warrant and as to its nature.我们就必须要探究有信心的依据和信心的本质。
- The warrant.信心的依据。Faith, as we shall see later, is a whole-souled movement我们下文会看到,信心是一个整个的灵魂的动作of self-commitment to Christ for salvation from sin and its consequences.这个动作,一个人委身自己给基督,以至能够从罪和罪一切的后果被救出来。It is not unnecessary to ask the question:因此,我们下面要问这个问题,是必须要问的,不是无所谓的:what warrant does a lost sinner have two commit himself to Christ?一个失丧的罪人来委身自己,交托给基督有什么依据呢?有什么根据呢?How may he know that he will be accepted?为何相信上帝会接纳他呢?How does he know that Christ is able to save?他根据什么制知道基督能够拯救呢?How does he know that this confidence is not misplaced?他怎么能够确定他的信心不是搞错了呢?How does he know that Christ is willing to save him?他怎么知道基督会愿意拯救他这个人呢?These are urgent questions,这些问题都是迫切的问题,perhaps not urgent for the person who has no true conception of the issues at stake 可能对一个人没有看到这里的生死关头的问题,对他来说可能不迫切or of the gravity of his lost condition,一个人没有意识到他失丧的这个情况是多么严重的问题的话,不觉得很迫切,but exceedingly urgent and pertinent for the person convicted of sin但是一个人若扎心知道自己是罪人的话,这些问题都是迫切的,都是最恰当的,and in whose heart burns the reality and realization the wrath of God against sin.因为在这个人的心里面,上帝向罪所倾倒出的愤怒是真实的、是实现的,他心里面被这些事实焚烧。There are the following facts which constitute the warrant of faith.下面的事实,就提供了信心的依据。
1.The Universal Offer of the Gospel.第一:福音普世性的邀请或者是呼吁。(我们也可以提一提,2. by the way, is the all sufficiency and suitability of the savior presented.就是福音里面所呈现的救主是完全、全备的,完全适合救罪人的。)
s1.The Universal Offer of the Gospel.信心的意志的第一方面:福音向全人类的邀请。This offer may be regarded from several viewpoints.福音的邀请可以从不同的观点角度来考虑。It may be regarded as invitation,我们可以说福音的这个offer,这个邀请是,邀请,as demand,是上帝的要求,as promise是上帝的应许,and as overture.这里也可以再说一次是邀请我,或者是呼吁。
But from whatever angle we may view it,但是我们不论从哪一个角度来看福音向全人类的邀请,it is full, free and unrestricted.这个邀请是完全的、白白的、没有限制的。The appeals of the gospel cover the whole range of divine prerogative and of human interest.福音的呼吁包含了上帝的权力和人的好处的全部。God entreats, he invites,上帝恳求,上帝邀请,he commands祂吩咐,he calls祂召唤,he presents the overture of mercy and grace,祂用祂的怜悯和恩典来呼吁,and he does this to all without distinction or discrimination.祂向全人类毫无偏见的呼吁,这样子的邀请。
It may surprise us that this universal offer should receive such prominence in the Old Testament. event我们可能会惊讶这个福音的向全人类的呼吁,在旧约里面是那么的显著的。Under the Old Testament the revelation of God’s saving grace was given to chosen people在旧约,上帝拯救人的恩典的启示呢,这个启示是赐给一群选民的,and to them were committed the oracles of God.上帝的圣言是交托给他们的。The psalmist could sing (in Psalm76:1,2)在诗篇第76篇第一节,第二节诗人是这样子颂唱, “In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, and his dwelling place in Zion”.在犹大,上帝为人所认知,在以色列祂的名为大,在撒冷有祂的帐幕,在锡安有祂的居所”。And Jesus could say of this Old Testament period, “Salvation is of the Jews”(John 4:22).耶稣在约翰福音第四章22节,可以这样子来说到旧约的时期,(约翰福音第四章第22节:)“救恩是从犹太人出来的”。There was a middle wall of partition between Jew and Gentile.因为犹太人还有外邦人之间有着一道隔墙。
But it is in the Old Testament we find such an appeal as this:但是我们就是在旧约里面读到这种的邀请,或者是这种的呼吁:(Isa.45:21,22以赛亚书第45章21到22节:“There is no God else beside me; a just God and a Savior; there is none beside me. Look unto me, and be ye saved, all the ends of the earth: for I am God and there is none else”以赛亚书45章21到22节::“除了我以外再没有上帝,我是公义的上帝,又是救主,除了我以外再没有别生神,地极的人都当仰望我,就必得救。因为我是上帝,再没有别神。” Again we read:我们再一次的读到,(in Ezek,33:11;以西结书第33章第十一节) “As I live saith the Lord God,I have no pleasure in the death of the wicked; but that wicked turn from his way and live:turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?”(以西结书第33章第十一节):“我指着我的永生起誓,我断不喜悦恶人死亡。惟喜悦恶人转离所行的道而活。以色列家啊,你们转回,转回吧!离开恶道,何必死亡呢?”(cf.Esek,18:23,32我们也可以看以西结书第8章23节,和32节)主耶和华说:恶人死亡岂是我喜悦的么?不是喜悦他回头离开所行的道,存活么?(以西结书第18章第32节)主耶和华说:我不喜悦那死人之死,所以你们当回头而存活。” Here is the most emphatic negation–这里是上帝极力的强调的一个反面的否定– “ I have no pleasure in the death of the wicked,”我不喜悦恶人死亡,affirmation– “but that the wicked turn from his way and live,”我喜悦恶人转离所行的道而存活,asseveration– “as I live saith the Lord God,”上帝的誓约,祂按照祂自己发誓,as I live,只要我是活着,我指着自己,耶和华自己说,exhortation–劝告 “turn ye, turn ye from your evil ways,” “你们转离,转离所行的恶道吧”,protestation–然后呢,再来一个的最后的问题 “why will you die?”你为什么要死亡呢?
If there is universality of exhortation and appeal when God’s covenant grace was concentrated in Israel ,当上帝的恩典集中在以色列民这段时期的时候,上帝的劝告,上帝的呼吁是向全人类,只要是这样子的话how much more apparent must this be when there is now no longer Jew nor Gentile and the middle wall of partition is broken down,在已经不再分犹太人跟外邦人,中间的隔墙已经破除,这段时期,岂不更加是如此吗?就是上帝向全人类的呼吁吗?“Go ye there and disciple all nations”when the gospel is proclaimed in terms of Jesus’ commission(Matt.28:19).现在这个时代,福音是根据耶稣基督的大使命,要传出去的:“你们要去,使万国万民做我的门徒。”所以上帝的邀请岂不是更加是向全人类吗?The words of Jesus are redolent of this in this indiscriminate invitation,耶稣基督的话,充满着这种没有分歧、没有区分这种的邀请,(Matt.11:28马太福音第十一章第28节) “Come unto me, all ye that labor and are heavy laden, and I will give you rest”“凡劳苦担重担的人,可以到我这里来,我就使你们得安息。” “him that cometh unto me I will in no wise cast out”(John6:37 约翰第六章第37节):“到我这里来的,我总不丢弃他。” And the words of the apostle are unmistakably clear:而使徒的话是不能再清楚了:(Acts 17:30-31使徒行传17章30到31节) “And the times of this ignorance God winked at, but now he commandeth man that they should all everywhere repent, inasmuch as he hath appointed a day in which he will judge the world in righteousness, by the man whom he hath ordained, having given assurance unto all men in that he has raised him from the dead”. (使徒行传第17章30节:)“世人蒙昧无知的时候,上帝并不监察,如今却吩咐各处的人都要悔改,因为他已经定了日子,要借着他所设立的人,按公义审判天下,并且叫他从死里复活,给万人做可信的凭据。” It is not simply that God entreats men everywhere that they should turn and repent;上帝不仅仅是劝勉各处的人必须回转悔改,he commands them to do so.祂吩咐他们必须如此做。It is a charge invested with the authority and majesty of his sovereignty as Lord of all.这个是一个的吩咐,有祂作为万有之主的主权,权威、威严陪伴着这个的吩咐的。The sovereign imperative of God is brought to bear upon the overture of grace.上帝的恩典的呼吁,这个邀请本身带着上帝主权的吩咐,或者命令的。And that is the end of all contention.这样子就止息了任何的争辩。From his command to all no one is excluded.c上帝吩咐全人类悔改,没有排除任何人。
1.The universal of the Lord’s gospel 这一点,信心的依据就是上帝的福音是向全人类邀请的。
第二The All-Sufficiency and Suitability of the Savior Presented.福音所提供的救主是多么的完备、多么的适合罪人。Christ presented himself in the glory of his person and in the sufficiency of his saviourhood when he said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest(Matt.11:28),当耶稣基督(在马太福音第十一章28节)说“凡劳苦担重担的人都可当我这里来,我就给你们安歇的时候呢,”耶稣基督所向人表现出的就是,祂是多么的荣耀的一个位格,祂身为救主是多么的全备,sufficiency, and again , “Him that cometh unto me I will in no wise cast out”同样的(在约翰福音第六章第37节)当耶稣说“到我这里来的,我总不丢弃他”也是一样的。祂给我们看到祂是多么荣耀的一个位置,祂作为救主是多么的足够、完备。It is this truth that enunciated when it is written, (Heb.7:25)希伯来书第七章第25节所清楚说出的就是这个的真理,“Wherefore he is able to save them to uttermost that come unto God by him, seeing he ever liveth to make intercession for them” “凡靠着祂进到上帝面前的人,祂都能拯救到底,因为祂是长远活着,替他们祈求。”The sufficiency of his saviourhood 耶稣基督作为救主这个身份,是完备,足够的,rests upon the work he accomplished once for all when he died upon the cross and rose again in triumphant power.这个完备性,是根据祂完全成就了的大工。因为祂在十字架上死了,也在得胜的大能中复活了,祂成就了这工作,因此祂作为救主是完备的、是足够的。But it resides in the efficacy and perfection of his continued activity at the right hand of God. 但是,这个更加是在于祂继续的坐在父神的右边,祂在父神的右边,大有功效,做一个完全的救主。It is because he continues ever因为祂永远活着,and has an unchange-able priesthood而祂作为祭祀的身份是不能改变的that he is able to save them that come unto him and to give them eternal life.因此,祂能够救那些来到祂面前的人,能够赐给他们永生。When Christ is presented to lost men in the proclamation of the gospel,当福音被传讲的时候,当传讲耶稣基督向失丧的人传讲的时候it is as Saviour he is presented,所传讲的是一位救主耶稣基督作为救主,as one who ever continues to be embodiment of the salvation he has once for all accomplished.所传讲的耶稣基督这位救主,就是一次过成就救恩,而不断地实现这个救恩的真实性的这位的救主。
It’s not the possibility of salvation that is offered to the lost men福音所要传给失丧的人的,福音要提供给失丧的人的不是你能够有可能得救,不是的but the Saviour himself 福音所传给罪人的就是救主祂自己啊,and therefore salvation full and perfect.所以要提供给人的是一个完整的、完美的救恩,不是救恩的可能性。There is no imperfection in the salvation offered 上帝所提供的救恩是没有瑕疵的and there is no restriction to its overture– 上帝的呼吁是没有限制的–it is full, free, and unrestricted.是完全的救恩、白白的救恩,没有限制的救恩。And this is the warrant of faith.信心就是根据这个的依据。我们能够相信,我们相信耶稣会接纳我们,因为祂是这样的一位完备的救主。(p.109-2)
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