REDEMPTION Accomplished and Applied part 2-section 2
《再思救赎奇恩》第二部分第二讲
We continue with chapter one:the order of application我们继续读第一章:施行救赎的次序。
主讲:林慈信牧师_校对:刘加立_文字:cherry
There is one passage of Scripture which affords us a great deal of light on this question.有一段经文在这个问题上是特别有启迪性的,it is Roman’s 8:30:就是罗马书第八章第30节,“Moreover whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” “预先所定下的人,就是预定的人,又召他们,所召来的人,又称他们为义,所称为义的人,又叫他们得荣耀。” Here we have three acts of the application of redemption–这里我们读到救赎施行的三个作为–calling 呼召,justification 称义,and glorification得荣耀。They appear in this text in that order.这段经文他们是按照这个次序出现。And the question rises:就产生一个问题了is this order intended to be the order of application and occurence?上帝的原意是不是这个次序就是施行救赎的次序,或者说是事情发生的次序呢?Or is the order in the text simply one of convenience 还是说这个只不过是个方便的讲法so that Paul could just as well have adopted another order? 意思就是说保罗也可能采用另外一个次序呢?
One thing must be said by way of preface;当我们进入到这个讨论的时候,我们首先要做一件事, it is that even if the order had been different, 就算次序是不同的,justification first and calling second就算是称义排在第一,呼召排在第二,the main thought of the passage would not be disturbed.这段经文的主要的思想还是没有改变的。
The main thought is 这段经文主要的思想是the invariable conjunction and sequence of these divine acts 这些上帝的作为是连在一起,这件事是不变的,是有它的先后次序的,这件事情是一个不变的,and their indissoluble connection with God’s eternal purpose of foreknowledge and predestination.还有这些的作为,就是呼召、称义和得荣耀,他们是与上帝永恒的计划,就是预知和预定是绝对不可分开,是绝对的连在一起的。For here we have a chain of unbreakable links这里有不同的环节,不能破开的连在一起,好像锁链一样 beginning with foreknowledge 从上帝的预知开始and ending with glorification.以得荣耀做结束。
But there are overwhelming reasons for thinking that the order Paul follows in verse 30–calling, justification, glorification–is the order of sequence according to the divine arrangement.但是这里有排山倒海的理由让我们相信,保罗在第30节所依循的次序,就是呼召、称义、得荣耀,就是事情发生的先后次序,都是按照上帝的安排。These reasons are not far to seek. 们不难看出这些的理由的。There are so many intimations of order in this passage as a whole 这整段的经文里面有各种的线索,让我们看到次序that we can not be included order of logic will seek one’s intended to out,我们不得不做出这个结论:就是这里有一个逻辑的先后次序、从头到尾都是这段经文的用意。什么理由呢?What are the reasons?
有五个理由,there are 5.
- 第一个理由,in verse 28 there is the intimation of order in the expression, “called according to purpose.”在罗马书八章第28节就暗示做有秩序的;保罗的说法是,“按祂旨意被召。”
This means that purpose provides the pattern of plan according to which calling takes place.这里的意思乃是说:呼召这件事情发生都是根据上帝的旨意。上帝的旨意提供的样式,提供了计划,呼召是依循这个样式和计划的。Therefore the purpose is prior to the calling,因此,上帝的计划是排在前面,在呼召之前, and in this case, of course, eternally prior.
而在这件事情上当然,上帝的旨意在永恒里的,是在永恒里比呼召更早。The purpose is none other than that which is unfolded in verse 29 这个的计划当然就是在第29节所展开的,as consisting in foreknowledge and predestination. 这个计划包括预知和预订。Hence we have a clear indication of order in verse 28.因此在28节我们很清楚地看到,经文是指出有持次序的。
- 第二个理由,在第29节也是同样的。It is not our interest now to expound the meaning of the word “foreknow”现在我们所关注的不是要解释“预知”这个字的意义,nor its relation to the word “predestination.”也不是要关注预知和预定这两个字之间的关系。All that is necessary to note now is我们现在只需要指出的是,there is progression of thought from foreknowledge to predestination.指出从预知神到预定在思想上只有他的渐进性的。Here again we have an indication of order这里我们又看到这段经文指出有次序which will not allow us to the reverse the elements involved. 所指出的次序不容许我们把这些的要素,把次序倒过来。
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第三个理由。In verses 29 and 30 在罗马书第八章29和30节,we have a chain of events我们看到是一系列的事情,which find their spring in foreknowledge这一系列的事件的源头是上帝的预知and their terminus in glorification.这一系列的事件的终点是得荣耀。We cannot possibly reverse these two. 预知、得荣耀这两件事的次序是不可能调过来的。There is not only priority and posteriority 不但是有先有后 but a particularly kind of such order,而且是特别某一种的次序,namely,是怎样一种的次序呢,foreknowledge as the ultimate fount 上帝的预知始至终的源头,and glorification as the ultimate end.得荣耀是最后最后的,至终的终点。
第四个理由。The same apply to both foreknowledge and predestination in reference to the three acts mentioned in verse 30. 同样的,预知和预定,和呼召、称义、得荣耀之间的关系也是同样的。For foreknowledge and predestination are prior to calling, justification,and glorification, and eternal prior at that.上帝的预知和预定是在呼召、称义和得荣耀之前,是在永恒里的,是无限度的,早过呼召、称义和得荣耀。Reversal is inconceivable.把这个次序倒过来是不可思议。
第五个理由。Even within the acts mentioned in verse 30, 就算是讲到第三十节里面所提到的范围,acts which fall within the sphere of the application pf redemption就算是在救赎的实行的范围里面,上帝的作为,and which are therefore temporal因此是在时间上所发生的事件,as distinguished from those of God’s eternal counsel mentioned in verse 29,有别于在29节上帝永恒里的计划,we are bound to discover an order of priority.我们必然会看见,有一个先后的次序的。Glorification could not be prior to calling and justification; it must be posterior to both.得荣耀不可能是在呼召和称义之先,它一定是在呼召和称义之后的。Hence因此,whatever may be true as regards the order of calling and justification in relation to each other ,不论我们认为呼召和称义之间的关系是什么,glorification must be after both.得荣耀一定是在呼召和称义之后的。The only question that remains, therefore,所以我们只剩下一个问题,是什么问题呢? it’s whether calling is prior to justification or the reverse.就是究竟呼召是在称义之前还是反过来呢。
We shall have to conclude that,我们必须要做出下面这个结论,就是since there are so many indications of intended order in this passage as a whole ,既然这段经文,整段的经文有这么多方面指出上帝的原意是有次序的the order which Paul follows in reference to calling and justification must be intended as the order of logical arrangement and progression.既然是如此,保罗在这里所依循的次序,就是他先指出呼召,然后指出称义,就是上帝的原意,就是上帝的逻辑上的安排和事情发生的进路,progression。It would violate every relevant to consideration to think otherwise.假如我们不是这样相信的话,就违背了所有相关的考虑。
Consequently结果是什么呢? we must infer that Romans 8:30 provides us with a broad outline of the order in the application of redemption. 我们要做出这个推理论:就是罗马书第八章第30节提供了一个上帝施行救赎的一个的次序的宽广的大纲,and that order is:这个秩序就是:calling呼召,justification 重生,glorification得荣耀。So we have the answer to one question,which has not so far been determined所以我们这里就回答了一个刚才还没有回答的问题,namely,什么问题呢?That calling precedes justification in the order of the application of redemption.就是说在上帝施行救赎的事情上,呼召是在先,称义是在呼召之后。And we might not have thought so if we were to rely upon our own logical reasons.假如我们是靠自己的逻辑的思维的话呢,可能不会认为是如此。
The next question we may discussed is下面我们要讨论一个问题乃是:the relation of faith to justification.就是信心和称义之间的关系。There is difference of judgment on this question among orthodox theologians在信仰正统的神学家之间,在这个问题上他们的判断是有所分歧的,some holding that justification is prior有些神学家坚持:称义是在信心之前,others are reverse.其他神学家是倒过来的。It must be understand that我们必须要了解一件事,就是what we are dealing with now is not at all God’s eternal decree to justify. 我们必须了解这里我们所处理的,不是上帝在永恒里要称人为义那个的预旨,那个预先的旨意,不是的。That certainly is prior to faith,那个上帝在永恒里定意要称人为义当然是在信心之前,and we were to call that “eternal justification”而假如我们称这个叫做永恒的称义(a misuse of terms)这个是一个误用,名称的误用,then such would be prior to faith 那么那个的所谓永恒的称义就是在信心之先,just as God’s purpose is always prior to every phase of application of redemption.正如上帝的旨意肯定是在施行救赎的每一个层面之先。
Furthermore,再者,if we use the term justification as the virtual synonym of reconciliation假如我们用称义这个名词,就等于作为上帝与人和好的同义词的话, (as it may be in Romans 5:9)(我们是可以这样做的,正如在罗马是第五章第九节,)then again with justification is prior to faith 这种的称义是在信心之先,just as the accomplishment of redemption is always prior to the application of it.正如耶稣基督成就救赎肯定是在圣灵施行救赎之先的。
But we are not dealing with the eternal decree to justify 但是我们在这里所处理的并不是上帝的永恒里要称人为义的这个永恒的旨意,不是的nor with the basis of justification in the work once for all accomplished by Christ我们也不是在处理耶稣基督一次过成就的大工,作为上帝称人为义的根据,不是的,but with actual justification, 我们这里处理的是上帝具体地称人为义,which falls within the orbit of application of redemption.而这个上帝具体的称人为义是在救赎施行的范围里面。With reference to such justification当我们是指这种的称义的时候, the Scripture undoubtedly states 毫无疑问的圣经是这样说的,that we are justified by faith, 我们是由信心称义的,from faith,借着信心称义的, through faith, and upon faith中文可能不能够翻译这么多的介词,by faith,from faith,through faith, and upon faith.(参考罗1:17,3:22,26,28,30节,5:1;加2:16,3:24;腓3:9)(see Romans 1:17;3:23,26,28,30;5:1;Gal.2:16;3:14;Phil.3:9)
我们来读一些的经文:Romans 1:17,罗1:17:“因为上帝的义正在这福音上显明出来,这义是本于信,以致于信,如经上所记,义人必因信得生。”Romans 3:23, 罗2:23:“就是上帝的义因信耶稣基督加给一切相信的人,并没有分别。”Romans 3:26,罗3:26:“好在今时显明他的义,使人知道他自己为义,也称信耶稣的人为义。“Romans 3:28,罗3:28:“所以我们肯定了人称义是因着信,不在乎遵行律法。”Romans 3:30,罗3:30:“上帝既是一位,他就要因信称那受割礼的为义,也要因信称那未受割礼的为义。”
Romans 5:1罗5:1:“我们既因信称义,就借着我们的主耶稣基督,得与上帝相和。”
Gal.2:16,加2:16:“既知道人称义不是因行律法,乃是因信耶稣基督,连我们也信了基督耶稣,使我们因信基督称义,不因行律法称义。因为凡有血气的,没有一个人因行律法称义。”
Gal.3:24加3:24:“这样律法是我们训蒙的师傅,引我们到基督那里使是我们因信称义。”
Phil.3:9,腓3:9:“并且得以在他里面,不是有自己因律法而得的义,乃是有信基督的义,就是因信上帝而来的义。” It would surely seem impossible to avoid the conclusion that ,因此,不能避免的结论乃是justification is upon the event of faith,称义是在信心这个事件上发生的,就是当有信心发生的时候,有称义,or through the instrumentality of faith.称义是借着信心这个器皿而赐下的。
God justifies the ungodly who believe in Jesus上帝称那些信耶稣的不义的人为义,in a word, believers.简单的说:上帝称信徒为义。And that is simply to say简单的说就是that faith is presupposed in justification, 在称义这件事情上信心是前提,is the precondition of justification,信心是称义的先决条件,not because we justified won the ground faith不是因为我们是凭着信心这个根据而被称为义的,or for the reason that we are justified because of faith也不是说我们因为我们信所以称义,but only for the reason that唯一的理由是faith is God’s appointed instrument,through which he dispenses this grace. 信心是上帝所指定的器皿,透过这器皿,上帝施行祂的恩典。我解释一下,这里的意思乃事说,信心是工具、是器皿,信心没有功劳的,而信心发生的时候,我们因为上帝的恩典,圣灵赐信心给我们时候,我们相信神看见我们的信心生发了,发生了,祂就称我们为义。
我们下一讲继续讲救赎的次序,we’ll continue our discussion on the order of application next session。
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