REDEMPTION Accomplished and Applied part 1-section 21《再思救赎奇恩》第一部分第21 讲，上一讲我们讲完了罗马书8:31-39节，慕理说这是第一种从经文来的论点。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
我们来到第二个论点。2.第二，The second biblical argument that we may adduce in support of the doctrine of definite atonement 第二个从圣经我们可以提出支持有限的救赎这个教义的论点is that drawn from the fact that those for whom Christ died have themselves also died in Christ. 乃是从这个事实而来的，就是基督为哪些人死呢？那些人同样的也在基督里死了。In the New Testament the more common way of representing the relation of believers to the death of Christ is to say that Christ died for them. 新约圣经最普遍的讲信徒与基督的死之间的关系的讲法，是说耶稣为他们死。But there is also the strand of teaching to the effect that they died in Christ 但是另外有一类别的教导，是说他们在基督里死了。(cf. Rom. 6:3-11; 2Cor.5:14-15; Eph.2:4-7; Col.3:3).
慕理在这里引用一些经文，我们来读：在基督里已经死了，（罗6:3-11）岂不知我们这受洗归入基督耶稣的人，是受洗归入他的死么？所以我们借着洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀从死里复活一样。我们若在他死的形状上与他联合，也要在他复活的形状上与他联合。因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆。因为已死的人是脱离了罪。我们若是与基督同死，就信必与他同活。因为知道基督既从死里复活就不再死，死也不再作他的主了。他死是向罪死了，只有一次；祂活是向上帝活着。这样你们向罪也当看自己是死的，向上帝在基督耶稣里却当看自己是活的。
哥林多后书5:14-15节：“原来基督的爱激励我们，因我们想一人既替众人死，众人就都死了，并且他替众人死，这叫那些活着的人不再为自己活，乃为替他们死而复活的主活。” 以弗所书2:4-7节：“然而上帝既有丰富的怜悯，因他爱我们的大爱，当我们死在过犯中的时候，便叫我们以基督一同活过来，你们得救是本乎恩，他又叫我们与基督耶稣一同复活，一同坐在天上，要将他极丰富的恩典，就是他在基督耶稣里向我们所施的恩慈显明给后来的世代看。” 歌罗西书3:3:“因为你们已经死了，你们的生命与基督一同藏在上帝里面。”There can be no doubt respecting the proposition that all for whom Christ died also died in Christ.这个概念，这个命题，所有的人，就是基督为这些人死的人，都是在基督里已经死了。这个概念毫无疑问的。 For Paul says explicitly, “one died for all: therefore all died” (2Cor.5:14)因为保罗明说的：“因为一人为众人死，因此众人都死了”–there is denotative equation.这里所指的是等同的。
The significant feature of this teaching of the apostle for our present interest is, however, that all who died in Christ rose again with him. This also Paul states explicitly.保罗这个教导对我们目前的讨论的重要性，乃是说：所有在基督里已经死的人，也与基督一同复活。这一件事保罗也是明说的。(Rom. 6:8-9罗马书6:8-9) “But if we died with Christ, we believe that we shall also live with him, knowing that Christ being raised from the dead dieth no more, death hath no more dominion over him” (Rom. 6:8-9).罗马书6:8-9节：“我们若是与基督同死，就信必与他同活。因为知道基督既从死里复活就，不再死，死也不再作他的主了。”Just as Christ died and rose again, so all who died in him rose again in him. 如基督已经死，也已经复活。同样的，所有在他里面死的人，都在他里面复活。And when we ask the question what those rising again in Christ involved,而当我们问这个与基督一同复活是包含什么呢？ Paul leaves us in no doubt保罗的答案是毫无疑问的–it is a rising again to newness of life.这个就是活过来，进入到新的生命。
(Rom.6:4-5。罗6:4-5) “Therefore we were buried with him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, even so we should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of the resurrection” (Rom.6:4-5).罗6:4-5:“所以我们借着洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督借着父的荣耀从死里复活一样。我们若在他的死的形状上与他联合，也要在他复活的 形状上与他联合。”
(2 Cor.5:14-15，林后5:14-15) “For the love of Christ constraineth us, because we thus judge, that one died foe all, therefore all died: and hi died for all in order that those who live should no longer live to themselves but to him who doed for them and rose again”(2 Cor.5:14-15). 林后5:14-15:“原来基督的爱激励我们，因为我们想一人既替众人死，众人就都死了，并且他替众人死，是叫那些活着的人不再为自己活，乃为替他们死而复活的主活。”(Col.3:3，歌罗西书3:3)“For ye died, and your life is hid with Christ in God”(Col.3:3)
“因为你们已经死了，你们的生命与基督一同藏在上帝里面。”
We have, therefore, the following sequence of propositions, established by the explicit utterances of the apostle.因此，因为使徒保罗明说这些话，因此我们有下列这些的概念的次序。 All for whom Christ died also died in Christ.基督为谁死，那些的人全部都在基督里已经死了。 All who died in Christ rose again with Christ. 所有在基督里死的人都与基督同复活。This rising again with Christ is a rising to newness of life after the likeness of Christ’s resurrection. 这个与基督同复活，乃是复活进入到新的生命，就好像基督的复活的样式一样。
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To die with Christ is,therefore, to die to sin 因此，与基督同死意思，就是向罪死and to rise with him to the life of new obedience, 而与基督一同复活的意思就是复活进入到新的顺服的生命，to live not to ourselves现在的生命生活不是为自己活 but to him who died for us and rose again. 乃是向那位为我们死，为我们复活的那一位，向祂而活。The inference is inevitable 这里的推论是无可避免的，是什么呢？that those for whom Christ died are those and those only who died to sin and live to righteousness. 这里的推论乃是：所有那些基督代死的对象，就是而只有那些人，就是那些向罪死向义活的人，只有那些基督为他们死的人，罪死向义活的。
Now it is a plain fact that not all doe to sin and live in newness of life.这件事实是很明显的，不是全人类都像向罪死，都进入到新的生命里面活着的。 Hence we cannot say that all men distributively died with Christ. 以我们不可以说，与基督一同死的人就散布在全人类的每一个成员。And neither can we say that Christ died for all men,我们也不可以说，基督为全人类死， for the simple reason that all for whom Christ died also died in Christ.原因很简单，因为所有那些基督为他们死的人呢，同时也是在基督里死了。
If we cannot say that Christ died for all men, 假如我们不能说基督为全人类死，neither can we say that the atonement is universal那么我们也不可以说救赎是普世性的–it is the death of Christ for men that specifically constitutes the atonement. 因为什么叫救赎大工呢？就是基督为人死。The conclusion is apparent结论是很明显的–the death if Christ in its specific character as atonement was for those and those only who are in due time the partakers of that new life of which Christ’s resurrection is the pledge and pattern.结论就是：基督的死有这个特定的本质，就是是个赎罪的死，这个死只是为那些人，就是当时候到了的时候呢，他们就得到那个新的生命，而这个新的生命，新的生活，有基督复活作为保证、作为样式。 This is another reminder that the death and resurrection of Christ are inseparable. 这里再次的提醒我们，基督的死和基督的活是不可以分开的，或者不可以分开来理解的。Those for whom Christ died are those for whom he rose again 基督为谁死，他也是为他们复活，and his heavenly saving activity is of equal extent with his once-for-all redemptive accomplishments. 今天祂在天上的拯救的工作是与他一次过成就的救赎工作的范围是一样的。
In concluding our discussion of the extent of the atonement在我们还没有结束讨论救赎的范围之前 it may be well to reflect upon one or two passages which have frequently been appealed to as settling the debate in favour of universal atonement. 我们可能应该再思考一两段的经文，有不少的人用这些经文诉诸这些经文来坚持耶稣基督的救赎是为全人类的这个的立场。2 Corinthians 5:14-15 is one of these.哥林多后书第五章14到15节就是其中一段的经文。
On two occasions in this text Paul says that Christ “died for all”.在这段经文有两次保罗说过，基督为众人死，“died for all”。 But that this expression is not to be understood as distributively universal can be shown by the terms of the passage itself when interpreted in the light of Paul’s teaching. 但是为众人死这种的表达方式，不可以被理解为，他的死的好处是散布在全人类每一个成员；不可以这样解释的。何以见得呢？首先我们看这段经文本身的条件，所定下的条件，还有我们这段的经文要从保罗的整体的教训来解释。We have found already that according to Paul’s teaching all for whom Christ died also died in Christ.我们已经看见，按照保罗的教导，所有那些基督为他们死的人，同时也是在基督里已经死了。 He states that truth emphatically here在这段经文，他也很清楚的强调这个真理–“one died for all: therefore all died.”一个人为众人死了，因此众人都死了。 But elsewhere he makes perfectly plain that those who died in Christ rise again with him (Rom.6:8). 但是在其他的经文，例如罗马书第六章第八节，他很清楚的说：那些在基督里已经死的人，与基督一同复活的。
Although this latter truth is not stated in so many words in this passage, 虽然在哥林多后书五章这段经文里面并没有明说，这个后者就是与基督一同复活这个真理，it is surely implied in the words, “he(Christ) died for all in order that those who live should not henceforth live unto themselves but unto him who died for them and rose again.” 但是呢，很明显的，保罗暗示这个的真理的，因为他是这样说的：“不再为自己活，乃为替他们死而复活的主活”。
If we were to suppose that the expression,”those who live” is restrictive and does not have the same extent as the “all” for whom Christ died, this would bring us into conflict with the explicit affirmations of Paul in Romans 6:5,8 to the effect that those who have been planted in the likeness of Christ’s death will be also in the likeness of his resurrection and that those who died with him will also live with him. 假如我们认为，那些活着的人，在林后五章14到15节，那些活着的人这个范围是比较窄的。而基督为谁死呢？那个众人是全人类，所以它们的范围是不一样的，基督的死的范围比较广，而那些活着的人的范围比较窄的话，那个就与保罗在罗马书六章5和8那里明说的，明明肯定的这里就矛盾了。因为保罗在罗马书第六章要讲的乃是说：那些效法基督的样式死的人，也会效法他的复活的样式活过来。那些与基督同死的人，也必与他同活。
The analogy of Paul’s teaching in Romans 6:4-8 must be applied to 2 Corinthians 5:14,15.保罗在罗马书第六章4到8节所做的那个比较，同时必须要应用在哥林多后书五章14-15节。 Hence those referred to as “those who live” must have the same extent as those embraced in the preceding clause, “he died foe all.” 因此，当保罗说，“那些活着的人”的时候，那些活着的人的范围要跟前面所讲“他替众人死”那个范围应该是完全一样的。And since “those who live” do not embrace the whole human race 而“那些活着的人”并没有包含了全人类每一个人neither can the “all” referred to in the clause, “he died for all” embrace the entire human family. 因此，他替“众人”死那个“众人”那也不可能包含了全人类的。
Corroboration is derived from the concluding words of verse 15,第15节最后那句话，给我们进一步的证据 “but to him who died for them and rose again.” “替他们死也是替他们复活的主。”Here again the death and resurrection of Christ are conjoined 再一次我们看到，在这里基督的死和基督的复活是连接在一起的and the analogy of Paul’s teaching in similar contexts is to the effect that those who are the beneficiaries of Christ’s death are also of his resurrection and therefore of his resurrection life.保罗在其他的类似的经文的教导是讲同样的事。也就是说，那些作为基督的死的受惠者，同是耶稣基督的复活的受惠者。因此他们都是基督的复活生命的受惠者，因为他们领受的这个新的生命。
So when Paul says here “died for them and rose again” 因此保罗在哥林多后书五章15节说：“替他们死也为他们复活”的时候the implication is 这里的暗示、含义乃是说that those for whom he died are those for whom he rose,祂为谁死，同样的祂就为他们复活， and those for whom he rose are those live in newness of life. 基督为谁复活呢？那些人都在新的生命中活着的。
In terms of Paul’s teaching then and , specifically, in terms of the import of this passage 因此根据保罗教导，也特别根据这段经文的重要的意义，we cannot interpret the “for all” of 2 Corinthians 5:14,15 as destributively universal. 我们不可以解释哥林多后书5:14-15节的那个众人是散布在包含了全人类每一个人。So far from lending support to the doctrine of universal atonement this text does the opposite.这段经文完全没有支持基督为全人类赎罪的教义，刚好是相反的，这段经文所支持的是有限的救赎。
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