REDEMPTION Accomplished and Applied part 2-section 3
《再思救赎奇恩》第二部分第三讲
We continue and we will conclude chapter 1–the order of application.我们继续也会讲完第一章–施行救赎的次序。
主讲：林慈信牧师_校对：刘加立_文字：cherry
There is another reason why we should believe that faith is prior to justification. 还有另外一个理由，我们为什么需要相信信心是在称义之前。We found already that calling is prior to justification.我们已经看到呼召在先，然后有称义。And faith is connected with calling.而信心是与呼召关的。It does not constitute calling.信心不是呼召。But it is the inevitable response of our heart and mind and will to the divine call.但是，信心乃是说对上帝的呼召从我们的知、情、意所作出的必然的回应。In this matter call and response coincide.在这件事情上,呼召和回应可以说是同时发生的。For that reason we should expect that since calling is prior to justification so is faith.因为这个缘故，我们必须期待既然呼召是在称义之前，那么信心也是在称义之前。This inference is confirmed by the express statement that we are justified by faith.这个推论，由圣经明文所说的我们是因信称义，有这个事实可以再次的证明。
We are now in a position to give the following ,slightly enlarge of outline of the order in the application of redemption–现在，我们就可以在施行救赎的次序上，可以提出下列这个扩大的救赎次序的一个大纲，calling, faith, justification, glorification.呼召,信心,称义,得荣耀。
If we think in scripture terms it is not difficult to insert another step.假如我们按照圣经来思考的话，我们在这里再插入一个步骤是不难的。It is that of regeneration.就是重生这一步。It， in turn ，must be prior to faith.重生也必须在信心之前。Much controversy turns on this question这个问题有很多的争辩,and into all the angles of that controversy we need not enter.现在我们不必进入到这个神学争辩里面各种的细节。Still further，再者，it will not be possible in this chapter to give all the evidence establishing the priority of regeneration.在这章的篇幅里,不可能提出所有的证据证,明重生是在先,重生是在信心之先。
A good deal of that evidence will be presented later.我们会在本书的后文提出很多这方面的证据的。Suffice it at present to be reminded that现在我们只需要被提醒这件事就够了，that as sinners we are dead in trespasses and sins. 我们身为罪人是死在过犯罪恶中的人。Faith is a whole-souled act信心是我们整个灵魂的动作 of loving trust and self-commitment.就是在爱里面的信靠和委身自己。Of that we’re incapable我们是没有这个能力做这件事的，until renewed by the Holy Spirit.直到圣灵使我们成为新的人。It was to this our Lord testified，我们的主耶稣就是见证这件事，when he said that no one could come unto him except it were given unto him of the Father and except the Father draw him就是当主耶稣说;没有一个人能够来到他面前,除非是父赐给他这个人，也是除非父神吸引他到基督那里来，（John 6:44,65,约6:44，65“若不是差我来的父吸引人。就没有能到我这里来的。到我这里来的，在末日我要叫他复活。在先知书上写着说：他们都要蒙上帝的教训，凡听见父之教训又学习的，就到我这里来。”）
And again we must remember John 3:3:我们再次要记住约翰福音第三章第3节，“Except a man be born from above, he cannot see the kingdom of God.”人若不重生，就不能见上帝的国。Surely see the kingdom of God is the act of faith，诚然见神的国是一个信心的动作，and, if so, such faith is impossible without regeneration.这种的信心若没有先被重生是不可能的。Hence regeneration must be prior to faith.因此重生必定是在信心之前。We can affirm then on this ground 根据这些理由我们现在可以肯定的说，the order is regeneration, faith, justification.次序乃是重生、信心、称义。
This does not settle the question as to the order in connection with the calling and regeneration.但这里并没有解决一个问题,就是呼召和重生之间的先后关系。Is regeneration prior to effective calling or is the reverse the case?重生是在呼召有效的呼召之前呢，还是反过来呢?There are arguments which could be pleaded it favor of the priority of regeneration.有人会提出一些的理由，来支持重生是在呼召之前。No great issue would be at stake in adopting that order,若采取这个次序，没有很大的影响,that is to say, the order, regeneration, calling, faith, justification,glorification. 就是说，重生、呼召、信心、称义和得荣耀的次序。There is, however, one weighty consideration可是还是有一个很有分量的考虑的，(a consideration that will be developed later on),在本书的后文会发挥的，namely, that in the teaching of Scripture，乃是说在圣经的教导，it is calling that is given distinct emphasis and prominence 根据圣经的教导，圣经强调呼召,把呼召放在一个很显著的地位，as that act of God whereby sinners are translated from darkness to light and ushered into the fellowship of Christ.呼召乃是上帝那个作为,转移罪人从黑暗入光明,引导人进入到与基督相交的关系里面。
This feature of New Testament teaching creates the distinct impression that新约圣经的教导这方面的特点，就给我们一个强烈的印象，就是说，salvation in actual possession takes its start from an efficacious summons on part of God 一个人具体的拥有了救恩、具体的得救的开始，乃是从上帝那边而来的、有效的、大能有效的召唤， and that this summons, since it is God’s summons, caries in its bosom all of the operative efficacy by which it is made effective. 而这个的呼召就是因为是上帝的呼召，就在它里面包含了一切的有效性，以至于呼召是大能有效的呼召。It is calling and not regeneration that possesses that character. 有这个大能有效的特点的是呼召,而不是重生。Hence there is more to be said for the priority of calling.因此，还有很多的话可以讲来支持呼召是在重生之前的。
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If then we have the following 只要是如此的话，elements in the following order:我们就有这些的要素，有这样的排列的次序:calling呼召，regeneration重生,faith信心,justification称义，and glorification得荣耀， we have really settle all that is of basic importance to the question.我们都已经解决了问题里面最重要的那些的要素。The other steps can be readily filled in and put in the proper place.其他的步骤，把它填进去，放在正确的位置,就没有这么的困难。Repentance is the twin sister of faith–悔改是信心的双胞胎姐妹–we can not think of one without the other,你不能想到一个，不同时想到另外一个的，and so repentance would be conjoined with faith.因此，悔改和信心是连在一起的。
Conversion is simply another name for repentance and faith conjoined 回转,或者归正，只不过是信心和悔改连在一起的一个的同义词，and would therefore be inclosed in repentance and faith.因此，回转就是包含了悔改和信心。Adoption would obviously come after justification–做神的儿女被祂立为后嗣当然很明显的是在称义之后–we could not think of one being adopted into the family of God without first of all being accepted by God and made an heir of eternal life.一个人不可能被上帝收养进入到上帝的家，除非他首先被上帝接纳成为一个承受永生的后嗣。Sanctification is a process that begins, we might say, in regeneration, finds its basis in justification, and derives its energizing grace from the union with Christ which is effected in effectual calling.成圣是一个过程，我们可以说成圣是从重生开始的。成圣的根据是称义，成圣的能力和恩典是来自于基督联合。而这个与基督的联合又是由有效的呼召所做成的。
Being a continues process rather than the moment act成圣既然是一个持续下去的过程, 而不是一个一刻的作为， like calling, regeneration, justification, adoption,好像呼召、重生、称义、做神的儿女是一个一次过到行为，不是的， it is proper that it should be placed after adoption in the order of application.因此，成圣放在做神到儿女之后，在整个施行救赎的次序里面放在做神的儿女之后是正当的。Perseverance is the concomitant and complement of the sanctifying process 圣徒的坚忍，是与成圣的过程同时陪伴着的，也是相辅相成的，and might conveniently be placed either before or after sanctification.因此，信圣徒的坚忍放在成圣的前或者后面都是方便的。
With all these consideration in view, 我们考虑到这么多的考虑之后呢，the order in the application of redemption is found to be，上帝施行救赎的次序乃是calling呼召,regeneration重生，faith and repentance信心和悔改,justification 称义，adoption做神的儿女跟后嗣，sanctification成圣，perseverance 坚忍，glorification最后得荣耀。When this order is carefully weighed 我们慎重的考虑这个次序的时候呢，we find that there is a logic which evinces and brings into clear focus of God in its sovereignty and efficacy.我们会看到，这里有一种的逻辑是表明了救赎的这个主导的原则，也是这个主导的原则更明显。这个主导的、救赎的原则就是上帝的恩典是主权的，是大能有效的。Salvation is of the Lord救恩属乎耶和华in its application，施行救赎的时候，救恩是属乎耶和华，as well as in its conception and acomplishment.救恩的计划是属乎耶和华，救恩的成就是属乎耶和华，救恩的施行也是属乎耶和华的。
End of chapter1.第一章结束。Chapter 2 — Effectual Calling,第二章有效的呼召。
In the proceeding chapter it was stated that there are good reasons for believing that the application of redemption begins with God’s effectual call to sinners who are dead in trenpasses and sins.我们上一章我们说过,我们有很好的理由相信上帝施行救赎的第一步乃是上帝有效的呼召那些死在过犯罪恶中的罪人。It was admitted that considerations in favorite of placing regeneration first could be pleaded我们也承认，若说重生排在第一步,也有一些考虑是支持这种的想法的，and that no great issue would be at stake if that were done.假如重生排在第一步也没有很大的影响。The reason for placing God’s call first will become more apparent after we have set forth the biblical teaching on the subject of the effectual call.当我们提出圣经教导有效的呼召整个的教导之后呢,我们可能就很清楚地看到,为什么我们把上帝的呼召放在第一。
We may probably speak of a call which is not in itself effectual.我们也可以提到有一种的呼召本身不是有效的。This is often spoken of as the universal call of the gospel.很多时候，这种的非有效的呼召是被称为福音的普世性的呼召，或者呼吁。The overtures of grace in the gospel addressed to all men without distinction are very real，福音里面上帝的恩典，向全人类邀请，呼吁，不分国族等等，是一个很真的一个的邀请，或者呼吁，and we must maintain that doctrine with all its implications for God’s grace, on the one hand, and for man’s responsibility and privilege, on the order.这个福音里面恩典的邀请，我们必须坚信，它里面对上帝的恩典和人的责任和特权是有很重要的含义的。
It is not improper to refer to that universal overture as a universal call.若称这个的向全人类的邀请，称他为普适性的呼召是正确的。It is highly probably that it is this call that is referred to in Mathew 22:14: 在马太福音第22章第14节所提到的最有可能就是这种的呼召: “many are called, but few are chosen.”马太22章第14节:“因为被召的人多，选上的人少。”And there are several text in Old Testament which could be appealed to in support of this conclusion,我们也可以诉诸一些旧约的经文来支持这个的结论。就是有一种福音的普世性的呼召，那这个并不是有效的呼召。
But it is very striking that in the New Testament the terms for calling, when used specifically with reference to salvation，are almost uniformly applied, not to the universal call of the gospel, but to the call that ushers men into a state of salvation and is therefore effectual，但是一件很惊人的事乃是说，在新约圣经里讲到呼召所用的名词，特别是在救恩的事情上，讲到呼召所用的名字，差不多全部都不是指福音向全人类的呼吁，乃是指有效的呼召，领人进入到一个得救的状态，它是肯定是有效的。There is scarcely an instance where the terms are used to designate the indiscriminate overture of grace in the gospel of Christ.新约圣经里差不多没有一次用呼召这个词来指基督的福音里面向人所作出的呼吁邀请，不分国族男女老少。
Hence the all but uniform meaning is 差不多整本新约一致性的意义乃是说，that which is fixed by such well-known passages as Romans 8:30: 就是罗马书第八章30节这一类的有名的经文所设定的：“Whom he did predestinate, them he also called,”“所预先定下来的人，祂就呼召他们，招他们来，” 1 Corinthians 1:9,哥林多前书第一章第9节: “ God is faithful, by whom ye were called into the fellowship of his Son,” “上帝是信实的，你们原是被他所召,好与他儿子我们的主耶稣基督一同得份，” 2 Peter 1:10:彼得后书第一章第10节：“Wherefore the rather, brethren, give diligence to make your calling and election sure” “所以弟兄们应该更加的殷勤，使你们所蒙的恩召和拣选坚定不移。” （cf. Rom. 1:6,7; 1Cor. 1:26,参考罗马书第一章第6和第7节;哥林多前书第一章26节)。 This is the reason why we generally speak of this calling as effectual.就是因为这个理由,我们一般上称这个呼召是有效的呼召。With scarcely an exception the New Testament means by the word “call,” “called,” “calling” nothing less than the call which is efficacious unto salvation.差不多没有一次例外，当新约圣经讲到“呼召”“被呼召”这个呼召本身的时候，都是在讲一种有效的使人具体得救的大能有效的呼召。
这个第二章下面分几段：第一，呼召者The author. The rest of chapter 2 section 1 –The Author.第一段是讲这个呼召者。第二段：呼召的本质；第三：呼召的样式。这里，又分三大段，第四段：呼召是排在前面，它的优先性有四方面。在这里我们要学习的。We will continue in our next session with the author of the effectual call –God the Father calls the sinners.父上帝呼召罪人进入到在基督里,into the fellowship of the Son。
(p.89–The Author…)
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