REDEMPTION Accomplished and Applied part 2-section 6
《再思救赎奇恩》第二部分第6讲–Chapter 3: Regeneration.第三章:重生。
主讲：林慈信牧师_校对：刘加立_文字：cherry
We have found that the application of redemption begins with an effectual call我们已经学到，上帝施行救赎的第一步就是祂有效的呼召by which God the Father ushers men into the fellowship with his Son.父上帝借着这个的呼召，领人进入到与祂的儿子得分的相交、交通里面。An effectual call, however, must carry along with it the appropriate on the part of the person called.一个真正有效的恩召，这个恩召里面必须包含了蒙召的人的恰当的回应。It is God who calls呼召的乃是上帝but it is not God who answer the call;但是回应这个呼召的不是上帝祂自己，it is the person to whom the call is addressed.乃是上帝呼召谁，这个对象、这个人来回应。
And this response must enlist the exercise of the heart and mind and will of the person concerned.这个的回应就必须牵涉到，必须要用上当事人他的心、他的思想、他的意志。It is at this point that we are compelled to ask the question:来到这一点的时候，我不能不问下面这个问题，这个是改革宗很有智慧的问题，因为人是堕落的，很多时候我们没有想到，how can a person who is dead in trespasses and sins,一个死在过犯罪恶中的人怎么可能，whose mind is enmity of God，他的心中是与神为敌的and who cannot do that which is well-pleasing to God他不可能做讨神喜悦但事的，answer a call to the fellowship of Christ?怎么可能回应一个呼召，进入到与基督有份的团契里呢？Fellowship is never one-sided;相交、交通不可能是单方的;it is always mutual.交通一定是相互的、双向的。Hence the fellowship of Christ must involve the embrace of Christ in faith and love.因此，与基督有份的相交必须牵涉到人的信心和爱心，这样来领受、来接受，英文是拥抱，来接受基督。
And how can a person whose heart is depraved and whose mind is enmity against God 而一个人，他的心是堕落败坏的，他的思想是与神为敌的，这个人怎么可能embrace him who is the supreme manifestation of the glory of God?怎么可能去领受那位最能够彰显上帝荣耀的那一位耶稣基督呢？The answer to the question is that这个问题的答案乃是说，the believing and loving response which the calling requires呼召所要求人所作出的信靠和爱的回应is a moral and spiritual impossibility on the part of one who is dead in trespasses and sins.对一位死在罪恶过犯罪恶中的人，从他的心来说是不可能的，从他的灵命来看是不可能的。 “They that are in the flesh cannot please God ”(Rom.8:8罗马书第八章第8节)： “属肉体的人不能的上帝喜欢。”
And our Savior himself gives unequivocal expression to this impossibility 而我们的救主，祂自己也说明，毫无疑问的、毫不含糊地说明这个是不可能的，when he says:(John.6:44,65)
祂在约翰福音第六章第44条45节说： “No man can come unto me except the Father who hath sent me draw him”; “ No man can come unto me except it were given to him of the Father”(约翰福音第六章65节)：“若不是差我来的父吸引人，就没有能到我这里来的。”第65节：“若不是蒙我父的恩赐，没有人能到我这里来。”The fact is事实乃是说，there is a complete incongruity between the glory and virtue to which sinners are called, on the one hand, and the moral and spiritual condition of the called, on the other.事实乃是说,有两件事完全不相调和的，一方面，罪人被呼召要进入到那个的荣耀跟大能，另外方面就是蒙召的人，他的心中的和灵命的状态，这两个是完全不相符合的。
How is this incongruity to be resolved and the impossibility overcome?这个不调和如何解决呢？这个不可能，怎么能够克服呢？
It is the glory of the gospel of God’s grace that it provides for this incongruity.上帝恩惠的福音之所以那么的荣耀，是因为它为了这个不相符提供了解决的方法。God’s call, since it is effectual,上帝的呼召既然是大有功效的，carries with it the operative grace这个呼召本身就包含了上帝在人生命中所运作的恩典whereby the person called is enable to answer the call，这个在心中运作的恩典，使这个蒙召的人有能力回应呼召and to embrace Jesus Christ as he is freely offered in the gospel.就让这个蒙召的人，既然福音里面白白的邀请人来领受基督，使他有能力接受耶稣基督，as he is freely offered in the gospel.既然耶稣基督在福音里面白白的要提供给人上帝这样的邀请，as he is offered in the gospel.上帝在人生命中的恩典，就使人能够回应这个呼召。God’s grace reaches down to the lowest depth of our need 上帝的恩典伸展到、进到我们需要的最低的深处and meet all the exigencies of the moral and spiritual impossibility which inheres in our depravity and inability.我们是败坏的、是无能的，我们在心里面（就是道德上）和在我们灵命上是不可能回应的，上帝完全解决了这个的困难。
And that grace is the grace of regeneration.这个恩典就是重生的恩典。It is when we take into account God’s recreative power and grace就是因为我们考虑到上帝这种的再创造的大能和恩典，that the contradiction between the call of God and the sinful condition of the called is resolved.当我们考虑到上帝这种的再创造的大能恩典的时候，我们就看到上帝的呼召和蒙召的人的有罪的状态之间的矛盾就解决了。(Ezek.36:26以西结书第36章第26节) “A new heart also will I give you, and a new spirit will I put within you” “我也要赐给你们一个新心，将新灵放在你们里面。”(以西结书36章26节)。God effects a change which is radical and all-pervasive 上帝在人里面做成一个的改变，是彻底从根拔起的改变，是涵盖一切的人的生命的改变，a change which cannot be explained in terms of any combination, permutation, or accumulation of human resources，而这个改变不可能从人任何的资源的结合，或者累积可以解释的,a change nothing less than a new creation，这个改变就是上帝亲自来做一个新的创造的大工，by him who calls the things to be not as though they were,因为上帝是那位使无变成有的上帝，祂是这样的呼召无成为有的,who spake and it was done, who commanded and it stood fast.凡上帝说有，就有；命立，就立。This, in a word, is regeneration.简言之，这个就是重生。
There is no passage of Scripture more relevant than the words of our Lord himself to Nicodemus.我们的主耶稣基督和尼哥底母的谈话是最与这个真理有关的经文。They are familiar words,对我们来说是很熟悉的经文，but how frequently their most obviously meaning is ignored or distorted.但是很多时候，这段经文最明显的意义是被忽略，或者被扭曲的。The mode of regeneration is truly mysterious重生的方式诚然是奥秘and to this Jesus points in this passage 耶稣在这段经文就指出这个奥秘when he says(John3:8)当祂在约翰福音第三章第八节这样说的时候: “The wind bloweth where it listeth, and thou hearest the sound thereof, nut canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit，“风随著意思吹，你听见风的响声，却不晓得从哪里来，往哪里去。”(John3:8约翰福音三章第八集)。
But there are plain lessons respecting the necessity and the character of the new birth which lie on the face of Jesus’ teaching here.重生是必须的，还有重生的本质，在耶稣的教导，从字面上来看，就有一些很明显的教训是我们要学习的。
When our Lord says that the super natural birth spoken of is indipensable to seeing and entering the kingdom of God 当我们主耶稣说：这个祂所说到的超自然的重生是看到神的国，或者进入了神的国所必需的时候，he surely means by “seeing” 祂说看见、见到神的国的意思当然就是说的the spiritual discernment of which Paul speaks in 1 Cor.2:14见到神的国意思当然就是保罗在哥林多前书第二章14节所讲的整个属灵的看见，and by “entering into”当耶稣说到进入到神的国的时候呢，he refers that by which we become actual members of the kingdom of God就是在讲我们具体成为上帝的国的成员的那个的方法and therefore partakers of the blessing which membership entails.我们进入了神的国，与作神的国的成员所能够享受的福分有份。We may focus attention upon the verse 5:我们可以把我们的注意力放在约翰福音第三章第5节: “Except one be born of water and of the Spirit, he cannot enter into the kingdom of God.“人若不是从水和灵生的，就不能进上帝的国。”
A good deal of difference of judgment has turned on the question:很多神学上的辩论的分歧是在于这个问题，what did Jesus mean by “water” in this text?在这段经文耶稣讲到水是指什么呢？Some think Jesus referred to Christian baptism as the laver of regeneration,有些人认为耶稣在这里是讲到基督教的洗礼，洗礼就是重生的洗涤,and those who believe in baptismal regeneration like to appeal to this text in support of that doctrine.那些相信透过洗礼人重生的那些人就喜欢诉诸这段经文来支持他们的教义。我在这里顺便说一下，哪一些的教派是相信借着洗礼重生的：第一是罗马天主教，第二路得宗有这方面的嫌疑，但是不明确；第三是门徒会基督教会Disciple of Christ Christian church，第四就是基督的教会，Church of Christ.
At the outset it should be noted that我们一开始讨论重生的水的时候，我们必须要注意到Jesus does not say baptism;耶稣没有说受洗;he says water，祂说从水重生，we must not take it for granted that he means baptism 我们不可以认为耶稣是在讲洗礼，不能够当这个是理所当然的unless there is some compelling reason除非有一些我们不能不接受的理由，for thinking that in using the word “water” he must have been referring to the water of baptism.那些不能不接受的理由使我相信，当耶稣讲到水的时候，祂一定是指洗礼中的水。But there is no need to regard the word “water” this text is referring to the rite of baptism但是这里并没有任何的需要，让我们必须在这段经文的水，看为是指洗礼这个仪式的and there are good reasons for thinking that it has another import and reference. 有很好的理由，使我们认为水是有另外一个意义，指的是另外一件事。
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We should keep in view the situation in which Jesus spoke these words.我们必须注意耶稣在讲这些话的时候，是在怎么样一个情景。He was engaged in a dialogue with Nicodemus耶稣这里是与尼哥底母进行一段的对话on an intensely religious question.这里的对话的内容是一个极其宗教性的问题。In terms of this conversation nothing is more reasonable and natural than to suppose我们看这段的对话的时候，最自然的、最合理就是应该认为that Jesus wanted to the convey to Nicodemus and idea of religious import which would be directly relevant to the subject if interest.耶稣在这里要跟尼哥底母讲到一个对他的宗教有直接重要性的一个的概念，是直接与讨论的主题有关的。
Now what religious idea would we expect to be conveyed to the mind of Nicodemus by the word of “water”?当耶稣说”水”的时候，祂要在尼哥底母的思想中要想到怎么一个概念呢？Of course ,the idea associated with the religious use of water in that religious tradition and practice which provided the very context of Nicodemus’ life and profession.当然，就是尼哥底母的一生，他所承认的信仰里面，这个的宗教传统，这个宗教的实践里面，水是怎么样在宗教仪式上所使用的。And that is just saying that换言之，the religion is import of water in the Old Testament,换言之，这个题目就是旧约里面，在犹太人的宗教水的重要性,in the rites of Judaism,不单是旧约，还有旧约写完之后的犹太教里的仪式，and in contemporary practice.最后就是耶稣时期的犹太人的习惯。旧约、旧约之后犹太教、和耶稣的时代的信仰和实践。
When we say this there is one answer.当我们这样说的时候；这个问题只有一个答案。The religious use of water, that is to say, the religiously symbolic meaning of water, pointed in one direction,在宗教上使用水，就是说水在宗教上的象征的意义，只朝一个方向，and that direction is purification.而这个方向就是洁净purification，洁净。All the relevant considerations would conspire to convey to Nicodemus that message. 在这段对话里面所有的考虑都是指向这个方向，对尼哥底母说出这个的信息。And that message would be focused in his mind in one central thought,在他的思想里面只有一个人的思想，是让他集中的the indispensable necessity of purification for entrance into the kingdom of God.这个信息就是说，若要进入到神的国度，必须要被洗干净，要洁净。
it was characteristic of Jesus’ teaching to lay his finger directly upon the characteristic sin and need of those with whom he was dealing.耶稣基督，祂的教训的一个特征，就是祂常常的跟某某人在谈话，祂处理谁的时候，就特别指出这个人的最典型的罪和他最典型的需要。The characteristic sin pharisees 而法利赛人的最典型的罪was self-complacency 就是自鸣得意，and self-righteousness.还有自以为义。What they needed was to be convinced of their own pollution 他们需要被说服，被扎心知罪，看到自己的污秽，and the need of radical purification.他们看到他们彻底的从根拔起的需要洁净。It is this lesson that the expression “born of water” would have conveyed most effectively.当耶稣说从水重生，要表达的就是这样的一个教训。Entrance into the kingdom of God，人要进入到上帝的国，could only be secured by purification from the defilement of sin.唯有一条路，保证人进入到神的国，就是从罪的玷污被洁净。
The water of purification is as it were the womb out of which must emerge that new life洁净的水就孕育着这个新的生命的诞生，which gives entrance into and fits for membership in the kingdom of God.使人进入到上帝的国，使人有资格成为上帝的国度成员。This is the purificatory aspect of regeneration.这个就是重生的洁净的那个层面。Regeneration must negate the past as well as reconstitute for the future.重生必须使过去成为被否定了的，另外还要重建生命，建立未来。
It must cleanse from sin必须洁净人脱离罪， as well as recreate in righteousness.同时要再造新的生命，是充满公义的生命。
There can be no question but “born of the Spirit” refers to birth of the Holy Spirit而从灵重生，毫无疑问就是指从圣灵出生，(cf.verse8 请参考第八节and John 1:13;1 John 2:29;3:9;4:7;5:1,4,18还有约翰1:13；约翰一书2:29，3:9;4:7;5:1,4,18)。我来念这些的经文：
约1:13:“这等人不是从血气生的，不是从情欲生的，也不是从人意生的，乃是从上帝生的，”
1John2:29约翰一书第二章第29节：“你们如果知道祂是公义的，就知道凡行公义之人都是祂所生的，”公义。
1John3:9 约一3:9 :“凡从上帝生的就不犯罪，因上帝的道存在他心里，他也不能犯罪，因为它是由上帝生的。”
John4:7约一书4:7：“亲爱的弟兄啊，我们应当彼此相爱，因为爱是从上帝来的，凡有爱心的都是由上帝而生，并且认识上帝。”
John5:1约一5:1:“凡信耶稣是基督的，都是从上帝而生，凡爱生他之上帝的也必爱从上帝生的。”
John5:4约一5:4：“因为凡从上帝生的，就胜过世界。使我们胜了世界的就是我们的信心。”
John5:18约一5:18：“我们知道凡从上帝生的，必不犯罪，从上帝生的，必保守自己，那恶者也无法害他。“
It is birth therefore of divine and supernatural character.这里所讲的出生，乃是一个属神的性格的出生，一个超自然的性格的出生。And it is such because the Holy Spirit is the source and agent of it.这个是一个超自然的，属神的性格的出生，因为圣灵是这个出生的来源，圣灵就是重生一个人的那一位。
In the next section we will continue the consideration of regeneration in chapter 3.下一讲我们继续来讲重生的本质。
(p.98,3段)
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