REDEMPTION Accomplished and Applied part 1-section 22
《再思救赎奇恩》第一部分第22 讲，我们继续看在保罗书信里面，慕理怎么找到经文的第二种的证据。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
Perhaps no text in scripture presents more plausible support to the doctrine of universe atonement than 1 John2:2:可能圣经里面没有一段经文好像约翰一书第二章第2节，那么的有可信性，所谓支持基督为全人类赎罪这个教义“And he is the propitiation for our sins, and not for ours only but also for the whole world.” “祂为我们的罪，作了挽回祭。不是单为我们的罪，也是普天下的人的罪（或者为了世界、全世界的罪）”。The extension of the propitiation to “the whole world” world appear to allow for no other construction than that the propitiation for sins embraces the sins of the whole world.这里讲到挽回祭是为整个的世界，就好像不容许我们用做别的解释，只容许我们说：为罪所作的挽回祭是包含了全世全人类的罪的。
It must be said that the language John uses here would fit in perfectly with the doctrine of universal atonement if Scripture elsewhere demonstrated that to be the biblical doctrine. 我们必须这样说，假如圣经在其祂经文里面显示，基督为全人类赎罪是圣经的教义，那么约翰在这里的用词就能够完全符合基督为全人类赎罪的教义了。And it must be said that this expression of itself would not offer any proof of or support to a doctrine of limited atonement.我们也要这样说：这段经文本身也没有提供什么证据，支持有限的救赎的教义的。
The question however is:但是我们要问的问题乃是说： does this text prove that the atonement if universal?这段的经文有没有说明基督的赎罪大工是为全人类的呢？ In other words, 换言之，is the case such that canons of interpretation are violated if we interpret it in a way that is compatible with the doctrine of limited atonement? 这个事情是否是这样子，假如我们解释这段经文是符合，基督有限的救赎的教义的话，有没有违反任何解经的规矩呢？Since there are so many biblical reasons for the doctrine of a limited extent of the atonement 既然基督赎罪的范围是有限的这个教义有这么多圣经而来的理由we are required to ask this question, 我们就必须问这个问题了，就是说，假如你解释约翰一书二章二节是从有限的救赎的角度来解释，有没有违反任何解经的原则？and when we seek to answer it 当我们尝试去回答这个问题的时候we can find several reasons why John should have said “for the whole world” without in the least implying that his intent was to teach what the proponents of universal atonement allege.我们会找到好几个理由，为什么约翰讲“为全世界”的罪的时候，一点都没有暗示说祂的用意乃是要教导那个普救论者所宣称的教义。 There is good reason why John should have said “for the whole world” quite apart from the assumption of universal atonement.有很好的理由为什么约翰说“为了全世界”的罪一点都没有暗示这种普救论的前提的。什么理由呢？这里慕理给我们两个理由。
It is necessary for John to set forth the scope of Jesus’ propitiation第一，约翰必须要提出、要讲出耶稣挽回祭的范围scope– it was not limited in its virtue and efficacy to the immediate circle of disciples基督赎罪挽回祭的大能和效果并不是限制于祂身边的那一小撮的门徒的 who had actually seen and heard and handle the Lord in the days of his sojourn upon earth这些门徒就是主耶稣在地上的时候听过祂、看见过祂、甚至抚摸过祂。（参考约翰一书1:1-3；cf.1John 1:1-3 ), nor to the circle of believers who came directly under the influence of the apostolic witness (cf.1John 3,4). 也不限制于那些在使徒门见证了影响之下成为信徒的那些（参考约一1:3-4）。
The propitiation which Jesus himself is extend in its virtue, efficacy, and intend to all in every nation 耶稣基督祂自己就是那个挽回祭，这个挽回祭的大能virtue,效果efficacy,用意（原意）intend 都是要延伸到世界每一个国族who through the apostolic witness came to have fellowship with the Father and the Son(cf.1John 1:5-7). 来自不同国家、不同民族的人，透过使徒们的见证就进入到与父神和圣子相交的生命中。（参考约翰一书1:5-7）Every nation and kindred and people and tongue is in this sense embrace in the propitiation.从这个意义上来看，基督的挽回祭就包含了每一个国家，每一个族类，每一个民族，每一种的语言。
It was highly necessary that John, like the other writers of the New Testament and like the Lord himself, should stress the ethnic universalism of the gospel 这件事情是必须的，就是约翰正如其他新约的作者，正如主耶稣自己一样，必须强调福音是不分种族的，福音的对象是全世界各国各族的and therefore of Jesus’ propitiation as the central message of that gospel. 福音既然如此，那福音里面核心的信息，也就是耶稣基督的挽回祭就必然也是如此。John needed to say, in order to proclaim this universalism of gospel grace, “not for ours only but also for the whole world.” 约翰需要将来讲，这不但是为我们的罪，也是为全世界的罪，好叫他能够宣扬福音里的恩典达到全世界各国，各族这个真理。
这里我们来读一读慕理所提到的经文：约翰一书一章：论道从起初原有的生命之道，就是我们所听见，所看见，亲眼看过，亲手摸过的。（这生命已经显现）出来，我们也看见过，现在又作见证，将原与父同在，且显现与我们那永远的生命传给你们。）我们将所看见、所听见的传给你们，使你们与我们相交。我们乃是与父并祂儿子耶稣基督相交的。我们将这些话写给你们，使你们的喜乐充足。上帝就是光，在祂毫无黑暗。这是我们从主所听见，有报给你们的信息。我们若说是与上帝相交，却仍在黑暗里行，就是说谎话，不行真理了。我们若在光明中行，如同上帝在光明中，就彼此相交，祂儿子耶稣的血也洗净我们一切的罪。
- 第二个理由。It was necessary for John to emphasize the exclusiveness of Jesus as the propitiation.约翰必须要强调，耶稣就是挽回祭这件事的排他性。 It is this propitiation that is the one and only specific for the remission of sin. 就是这个挽回祭，这个特定的，也只有这个挽回祭是能够洗净罪的。John in the context was underscoring the gravity of sin 在上下文，使徒约翰所强调的是罪的严重性，and the necessity of avoiding the snare of complacency with reference to it. 基督也必须要避免一个陷阱，就是对罪漫不经心。
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But in that connection it was imperative for him to remind believers 但是在这种的讨论里面呢，他必须提醒信徒们that there is no other no other laver for sin than Jesus’ propitiation没有其他洗净罪的方法，只有耶稣的挽回祭–there is not other sacrifice for sin.为了罪所献上的祭，没有其他的祭。The utmost bounds of human need and the utmost bounds of divine grace know no other propitiation不论人类的需要的范围多么的广，只有一个挽回祭，没有其他；上帝的恩典是那么的广阔，祂没有给另外一个的挽回祭。–it is for the whole world.是为全世界的。
第三个原因，It was necessary for John to remind his readers of the perpetuity of Jesus’ propitiation.约翰必须提醒他的读者们，耶稣的挽回祭是永远的。It is this propitiation that endures as such through all ages就是这个挽回祭作为挽回祭永远存留–its efficacy is never diminished, 这个挽回祭的效果永远不会减弱，it never loses any of its virtue. 它的大能也永远不会消减。And not only is it everlasting in its efficacy 耶稣的挽回祭不单单永远是大有功效but it is the perpetual propitiatory for the ever-recurring and ever-continuing sins of believers不但如此，耶稣的挽回祭永远是为信徒不断的所犯的罪，也重犯的罪永远的挽回祭–they do not plead another propitiation for the sins they continue to commit 信徒犯其他的罪的时候，就是信徒悔改之后犯的罪，他们不会诉诸于另外一个挽回祭any more than do they appeal to another advocate with the Father for the liabilities which their continuing sins entail. 就正如，那当他们继续犯罪带来的罪债这些债务，他们也不会去找另外一个保惠师一样。
Hence the scope, the exclusiveness, and the perpetuity of the propitiation provided sufficient reason for John to say, “not for ours only but also for the whole world.” 因此，挽回祭的范围,挽回祭的排他性，挽回祭的永恒性，永远性就提供足够的理由使约翰说，“不单只为我们的罪，也是为全世界。”And we need not suppose that John was here enunciating a doctrine of propitiation that is distributively universal in its extent.我们也不必在这里假设约翰所想的教义是说基督的挽回祭的范围是散布到每一个人类的成员，不必这样认为。
If it is not necessary to find a doctrine of universal atonement in 1John 2:2, 假如在约翰一书第二章第2节不必找到普救论的话呢，then this text does not establish universal atonement 这样子呢，这段经文本身并不能够建立普救论and the meaning and intent can be harmonized with what we find to be the doctrine required by other biblical consideration. 因此呢，约翰一书第二章第2节的意义和原意必须与其他的圣经经文带出来的考虑和教义要符合、要调和。
It is worthy to note that John in this text speaks of Jesus as the propitiation我们必须注意到的乃是,约翰在这段经文说到耶稣是挽回祭–“and he is the propitiation for our sins.” 祂为我们的罪作了挽回祭。It is highly probable that this form of statement points to “Jesus Christ the righteous” as not only the one who made propitiation once for all by his sacrifice on the cross 但这里最有可能的乃是说：这这句话是指像耶稣基督那位义者，不单单是一次过在十字架上献上自己为祭，作为挽回祭，一次过的，不但但是如此，but as the one who is the abiding embodiment of the propitiatory virtue accruing from his once-for-all accomplishment 不单如此，这有可能是，这段经文是指耶稣基督本身就有这个挽回祭–就是平息父神愤怒的能力，是因为祂一次过成就的赎罪而带来的能力，and also as the one who offers to those who trust in him an ever-availing propitiation. 再者，耶稣也是那位向那些信靠祂的人提供一个随时都有效地挽回的工作，就是耶稣基督为信靠祂的人随时为他们代求，平息父神段愤怒。
This threefold aspect from which propitiation may be viewed 挽回祭可以从这三个不同的角度来看is of the deepest significance for the consolation of the people if God 对上帝的百姓来说，这三方面的事实是有很深深层的意义的，为信主的人带来极大的安慰，as they consider what, above all else, is the liability created by their sin, namely, the displeasure of God.因为信徒们会考虑到他们的罪所带来的罪债，最重要的乃是上帝的不喜悦。 Christ is the abiding propitiatory 基督乃是那个永存段平息父神愤怒者，so that they may draw near in full assurance of faith好叫信徒们能够有充足的信心的确据来亲近上帝 knowing that the propitiation which Christ rendered 因为他们知道，耶稣基督所作成的挽回祭and the propitiatory which he ever continues 加上祂永远所做的平息父神愤怒的代求的事工to be constitute the guarantee that they will be saved from the wrath which their sins deserve.这些就成为他们的保证，他们的罪所配得的愤怒，他们从这个愤怒中得救了。
It it this complex of thought就是这一组的相关的思想，或者是真理等 that makes it difficult for us to place even this text in the framework of universal propitiation. 因为这一组的思想就让我们很难说，这段经文–约翰一书二章2节–可以放在耶稣基督为全人类做挽回祭这个架构来思考。There is here, as in so many other instances, a certain concatenation by which the efficacy that accrues from the atonement is conjoined with the atonement. 在这段经文呢，正如在很多的经文里面是有一系列相关的思想。就是说，耶稣的赎罪大工和赎罪大工所成就的有效性是连在一起的。And as we take into account the thought of the preceding verse 但我们也考虑到前面那一节经文的思想，就是约翰一书第二章第1节的精神，that Jesus Christ is our advocate with the Father, 就说：耶稣是我们在父神面前的保惠师，或者中保、辩护者，it is necessary to regard the advocacy which Jesus renders and the propitiation that he is as complementary.我们必须要看到有两件事是相辅相成的，就是耶稣基督在父神面前为我们做辩方的律师，为我们做保惠师，第二件事就是耶稣基督就是我们的挽回者，就是平息父神愤怒者。
It is because Jesus made propitiation and is the abiding propitiatory that he is the advocate with the Father.就是因为耶稣已经做成挽回祭，祂也是永远为我们平息父神愤怒者，所以祂在父神面前是我们的中保，或者保惠师。 If we give to the propitiation an extent far beyond that of his advocacy 假如我们说，基督的挽回祭的范围是广过祂做中保、做保惠师的范围的话，we inject something which is hardly compatible with this complementation.我们就在这段经文里面介入了一些的东西，是与这个相辅相成的这两件事情之间的关系是不符合的。
We can readily see, therefore,因此我们很明显地能够看到, that although universal terms are something used in connection with the atonement 虽然讲到赎罪的时候,圣经会用一些好像世界啊，世人啊，天下这些的普世性的名词these terms cannot be appealed to as establishing the doctrine of universal atonement. 我们不可以诉诸这些的名词来建立普救论。In some cases, as we have found, it can be shown that all-inclusive universalism is excluded by the considerations of immediate context.在有一些的经文我们已经看到，当我们考虑到上下文的时候，这个包含全人类这种普遍的救赎是完全要排除的。
In other cases 还有另外一些的经文呢there are adequate reasons why universal terms should be used without the implication of distributively universal extent. 其他经文我们提出足够的理由，看到这些世界、世人这些普世性的名词，圣经是用了这些名词，但是没有任何暗示说基督的赎罪为了全人类每一个成员的。Hence no conclusive support for the universalistic expressions. 因此，圣经里面用到全人类、世界这些的表达的方式的时候，我们找不到一些完全证明普救论的支持的论点。The question must be determined on the basis of other evidence. 所以说这个问题–就是普救的问题，必须要根据其他的证据来决定。This evidence we have tried to present.我们已经提出一些的证据。 It is easy for the proponents of universal atonement to make offhand appeal to a few texts.那些相信耶稣为全人类死的人，很容易的、随便的、漫不经心的抓几段经文诉诸那些的经文。
But this method it not worthy of the serious student of Scripture. 但是这种的解经的方法，配不上一个严谨研究圣经的人。It is necessary for us to discover what redemption or atonement really means. 们必须要发现赎罪或者救赎真正的意义是什么。And when we examine the Scripture而当我们研究圣经的时候 we find that the glory of the cross of Christ is bound up with the effectiveness of its accomplishment.我们发现经文把两件事连在一起的：就是耶稣基督的十字架的荣耀和祂所成就的就救赎大工的有效性。 Christ redeemed us to God by his blood,基督救赎我们，透过祂的血，救赎我们，把我们带到上帝的面前， he gave himself a ransom 祂献上自己作为赎金，that he might deliver us from all iniquity. 好叫祂救我们脱离所有的罪孽。The atonement is efficacious substidution.(end of p.75)基督赎罪的大工是大有功效的替罪，代罪的赎罪大工。
到这里第四章就结束了。Conclusion of chapter 4.下一讲我们讲第五章:就是这本书第一部分的结论。Next section we move on chapter 5 which is the conclusion of part one of this book。
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