REDEMPTION Accomplished and Applied part 2-section 5
《再思救赎奇恩》第二部分第5讲，
Chapter 2: Effectual Calling continued我们继续讲第二章有效的呼召，
主讲：林慈信牧师_校对：刘加立_文字：cherry
We are in the middle of the second section :the nature of the effectual call.我们在讲第二部分：有效的恩召的本质, a high,holy and heavenly calling上帝的呼召是从上头的、是圣洁的、是属天的。The called are “the called of Jesus Christ”( Rom. 1:6). 被呼召就是蒙召属耶稣基督(罗1:6)，called to be his property and peculiar possession，蒙召就是蒙召成为耶稣基督所赎的产业，特别由祂所赎的and therefore they are “called to be saints” (Rom.1:7)因此，他们是被呼召，奉召作圣徒saints。The called must exemplify in their conduct the calling by which they have been called蒙召的人必须在他们的行为表明出他们所蒙的呼召and have no fellowship with the unfruitful works of darkness.他们与黑暗中的行为、不能结出果子的行为应该完全没有相交。Here we have a series of considerations which presses home the obligations which are intrinsic to God’s call.这里我们看到，上帝的呼召本质上是带来一些的责任，就是义务的，有一系列的考虑，把这个责任、这个义务讲的非常的明显。
The sovereignty and efficacy os the call do not relax human responsibility.这个呼召是有神的主权而来的，是上帝大能有效的呼召，一点都没有减轻人的责任,but rather ground and confirm that responsibility.上帝在这个呼召中的主权和有效性，只不过是为人的责任提供了基础，更坚定、肯定人的责任。The magnitude of the grace enhances the obligation. 恩典是那么的大，责任就是那么的大。This is the effectual of Paul’s exhortation,(Eph.4:1)这就是保罗在以弗所书第四章第1节的劝告，: “I ,the prisoner in the Lord, beseech you therefore to walk worthily of the calling wherewith you have been called”.我为主被囚的劝你们，既然蒙召，行事为人就当与蒙召的恩相称，
The end of the second session of the Nature of Effectual Calling，这里第二段结束，有效恩召的本质。
- The Pattern。第三部分：有效的呼召的样式。When we do something with intelligence and wisdom we do it with the design and according to plan.当我们用聪明智慧去做一件事情的时候，我们是按照设计，根据计划去做的。We build a house according to the architectural blueprint.我们建造一栋的房子，是按照建筑师的蓝图建造的。We make a suit according to pattern. 我们缝一套的西装，按照那个模样去做。How pre-eminently true this is of God himself.上帝就更加更加是如此了。Execution with God is the perfect fulfilment of the designed plan.当上帝执行一件事情的时候，就是完完全全的、毫无瑕疵的实现祂所设计的计划。And that plan is his own purpose and grace而这个计划就是祂自己的旨意和祂的恩典，given in Christ Jesus before times eternal.就是在创世之前，永恒里，在基督耶稣里面，所定的旨意，所赐下的恩典。（2 Tim.1:9;cf.Rom.8:28)提摩太后书第一章第9节：“上帝救了我们以圣召召我们，不是按我们的行为，乃是按祂的旨意和恩典，这恩典是万古之先在基督耶稣里赐给我们的。（参考罗8:28）:”我们晓得万事都互相效力，叫爱上帝的人得益处，就是按祂旨意按祂旨意被召的人。The following features of this pattern need to be noted.这个上帝的旨意和恩典的这个样式有它自己的特点，我们需要注意下面的几点。一共有三点，
- 第一点。It is the pattern of determinate purpose.这样的模式乃是坚决的旨意的模式。When God calls men and women当上帝呼召人，男男女女，当上帝呼召人的时候，it is not on the moment of haphazard, arbitrary, sudden decision.不是随意的、任意的、即时的一个的决定的，不是的。God’s thought has been occupied with this event from times eternal.从万古之先，创世之先，上帝的思想就专注在这件事情上。Hence the moment and all the circumstances are fixed by his own counsel and will.因此，救赎所发生的事件是什么时刻、什么的环境，完全都是有祂的计划，由祂的旨意所定好的determined坚决的旨意。
2) 第二点。It is eternal.这个恩召是永恒的。Have we sufficiently entertained the marvel 我们有没有足够的去考虑到，这里的奇妙，that God’s thought and interest and purpose have been occupied from eternity with the grace which is actually bestowed in time?我们有没有看到基督的救赎是多么的奇妙，上帝的思想，上帝的关注，上帝的旨意，从永恒以来就是专注于实实在在，在时间上所赐下的这个的恩典呢？We can not think in terms of eternity;我们人不可能按照永恒来思考的; we have no eternal thought.我们的思想里面没有永恒的思想。Only God’s thought possesses that attribute，唯有上帝的思想有永恒这个属性，because he alone is eternal.因为唯独祂是永恒的。When we try to think of eternity当我们去思想到永恒性的时候we realize the limits of our understanding我们就意识到我们的理解是有限的，and we are reminded that eternity is incomprehensible to us.我们接受到提醒，永恒对我们来说是无法穷究的。But we must think of eternity但是我们却必须要思想永恒这个概念and think of it in such away但是要用特定的方法去想到永恒性that the more we are aware of the limits of our understanding我们越是意识到我们的理解的有限性the more and enhanced becomes our appreciation of the marvel of God’s eternal purpose and grace.越是看到自己理解是多么的有限，我们就越体会到上帝永恒的旨意和恩典是多么的奇妙。
3) 这个样式的第三点。It is in Christ the pattern is devised这个的模样是在基督里造成的–“according to his own purpose and grace which was given to us in Christ Jesus” (2 Tim.1:9)（提后1:9）“按祂的旨意和恩典，这恩典是万古之先在基督耶稣里赐给我们的。 Under an earlier caption 我们前面在另外一段emphasis was placed upon the truth that God the Father by way of eminence is the agent in the effectual call.我们强调这个真理，就是特别是父上帝是那位做有效呼召的那位。We must not think of the Father as removed from the people of God in the application of redemption当上帝施行救赎的时候，我们不可以认为父上帝是远离它的子民的–he is the specific agent in its inception.施行救赎第一步，特别是由父神来做的。
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But we must also remember that但是我们同时必须要记得，the call is never apart from Christ.上帝的呼召不会与基督无关的。Nothing advertises this more clearly than the fact that the counsel of the Father in the eternal ages with respect to the call, the conceiving and proposing of it, was not part from Christ.下面这个，事实就特别的让这个显明了–就是在永恒里万古万世父上帝所计划的呼召的，当父上帝计划、构思、完成这个计划的时候，都不是与基督无关的。The people of God are not contemplated even in the purpose of grace apart from Christ上帝的恩典的旨意里面，上帝的子民，上帝从来没有看他们是与基督无关的，在基督以外的.(Rom.8:29;Eph.1:4)罗马书第八章第29节，：“因为祂预先所知道的人，就预先定下，（就是预定，）效法祂儿子的模样，使得儿子在许多弟兄中作长子。”以弗所书第一章第4节：“就如上帝从创立世界以前在基督里拣选了我们。” We have here an index to the perfect harmony and conjunction of the persons of the Godhead in those operations which are embraced in the economy of salvation.这里我们看到一个的指数，一个的标志，就是在整个救赎的建构，economy of salvation在整个救赎的计划里面，所有的运作，所有上帝的作为，三位一体的三个位格是完全的和谐、完全地连接在一起的。It is co-ordination他们是彼此的配搭的，that goes back to the fountainhead of salvation.在救赎的源头的时候，就有这种的互相的配搭。
4）The Priority. 来到本章的第四部分最后的部分The Priority. 有效恩召排在前面的优先性。
As was stated already no great issue of theological or exegetical consequence would be at stake if regeneration were regarded as logically prior to calling.假如重生认为是比呼召更先的话呢，在神学上和解经上没有很大的影响。我们前面已经说过，假如重生是被认为在呼召之先，不论在神学或者在解经上没有太大的影响。But there are reasons for thinking that calling is the first step in the application of redemption.但是我们有足够的理由，认为呼召是救赎施行的第一步。
four points，四点。
- 第一点。It is calling that is represented in Scripture as that act of God by which we are actually united to Christ圣经所表达出的是，上帝是透过呼召这个作为，使我们具体的与基督联合的。(哥林多前书第一章第9节1Cor.1:9)使我们与基督有份。And surely union with Christ is that which unites us to the inwardly operative grace of God.而与基督联合，当然就是使我们与上帝在我们生命里面做工的恩典联合。就是说我们与基督的联合就是与上帝在我们里面所做的工作，成圣等等连在一起。Regeneration is the beginning of inwardly operative saving grace.而在我们里面有效地拯救的恩典，重生是第一步。所以呼召是在前边了。
- 第二个原因。Calling is a sovereign act of God alone呼召是唯独上帝主权的作为and we must not to define it in terms of the response which is elicited in the heart and mind and will of the person called.我们不能够根据呼召所引发出的在人的知、情、意里面的回应，不能按照这个来给呼召一个定义的。When this is taken into account, it is more reasonable to construe regeneration as that which is wrought inwardly by God’s grace in order that we may yield to God’s call the appropriate and necessary response.当我们考虑到这一点的时候，比较合理的解释乃是说：重生就是上帝的恩典在我们里面作成的工夫，好教我们可以对上帝的呼召做出恰当的、必须得回应。In that case the new birth would come after the call这样子呢，重生就是在呼召之后，and prior to the response on our part.而在我们回应神的呼召之前。It provides the link between the call and the response on the part of the person called.重生就是神的呼召和被呼召的人的回应之间连接这两方面的那一步。
- 第三个原因。It is not by any means likely that Paul in Romans 8:28-30, in setting forth the outlines of the order followed in the application of redemption, would begin that enumeration with an act of God which is other than the first in order.保罗在罗马书八章第28到30节，当他提出救赎施行的次序的一个的大纲的时候，很不可能不是用第一步开始来列举的，列举这些的上帝的作为的。In other word, it is altogether likely that he would begin with the first, just as he end with the last.换言之，最可能是保罗是从第一部开始，正如他以最后一步结束。就是得荣耀。This argument is strengthened by the consideration that我们还有另外一方面的考虑，使这个论点更加的有力，就是说，he traces salvation to its ultimate source in the election of God.保罗把救恩追溯到它至终的源头，就是上帝的拣选。
Surely he traces application of redemption to its beginning当然我们应该相信保罗是将救赎的施行追溯到事情的源头的when he says, “whom he did predestinate them he also called.” “当保罗说“祂所预定的，祂就呼召他们来。”And so calling would be the initial act of application.因此，呼召就是救赎施行的第一个上帝的作为。
- 第四个原因。All the aspect of the application of redemption find their explanation in God’s eternal purpose of grace救赎的施行各方面的层面的解释，它的理由都在上帝永恒的旨意和恩典–they are all in according in God’s eternal purpose.所有救赎施行的每一步都是按照上帝永恒的旨意的。But in the New Testament particularly emphasis is placed upon the fact that calling is in the accordance with this eternal purpose.但是在新约圣经，特别的强调上帝的呼召，是根据这个永恒的旨意的（参考罗马书第八章28到30，提后1:9）。It is proper to infer that因此，作出下列的推论是正确的，that this emphasis appears for the very reason that the dependence of the whole process of application upon the eternal purpose could not be more clearly exhibited than by showing that the initial act of application proceeds from the eternal purpose of grace.什么的推论呢？就是说救赎计划，整个的过程，都是依靠着，都是在乎上帝永恒的旨意，这件事情最彰显这件这个事实的就是说明了施行救赎的第一步，是来自上帝永恒的恩典的旨意。就是说整个的过程都是上帝的旨意，最好的方法，最好表面的方法就是说第一步是源自上帝的永恒的恩典的旨意。
For such reasons as these 为了这些的原因呢there is good warrant for the conclusion 我们有足够的理由做出下面的结论，that the application of redemption begin with the sovereign and efficacious summons上帝救赎的施行是以祂主权的、有效的召唤而开始，by which the people of God ushered into the fellowship of Christ and union with him上帝借着这个的呼召领人进入到与基督有份、与基督联合，to the end that they may become partakers of all the grace and virtue which reside in him as Redeemer, Saviour, and Lord.人与基督有份，与祂联合，最后的目的乃是，他在所有在基督里这位救赎主、救主的基督里，所有的恩典和能力，在一切的这些的恩典的能力上，这些人都有份，就是进入到与基督有份，与祂联合，就是分享在祂里面一切的恩典和一切的virtue， virtue这个词可以翻译成美德，也可以翻译成能力。
到这里呢我们就讲完了第二章：呼召。
We conclude with chapter 2: Effectual calling 我在这里加一句话：呼召，乃是上帝–父上帝以祂的话大能的召唤我们。下面第三章重生，是上帝的灵在我们里面大能的改变我们。Calling is what God does to us呼召乃是上帝大能的向我们所做的，regeneration is what god is in us powerfully而重生乃是上帝大能在我们里面所作的彻底的改变;to us\in us向我们所做的，在我们里面所做的。Grabbing hold of us and then changing our heart抓住我们的生命，然后呢，彻底改变我们的内心或者生命。
Our next section begins chapter 3: Regeneration我们下一讲就开始讲第三章：重生。
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