REDEMPTION Accomplished and Applied part 1-section 20
《再思救赎奇恩》第一部分第20 讲–Chapter IV continued 我们继续讲第四章, In the last section we said that Christ really redeemed, saved, accomplished salvation for the elect 上一讲我们看到慕理在讲基督的死是为了那些选民，祂真正的救了他们、保障保证这个救赎的。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
It is proper, however, that the inquirer should ask the question: is there not also more direct evidence provided by the Scripture to show the definite or limited extent of the atonement? 但是问问题的人呢，也可以很正确这样问，他说是否有更直接的经文的证据表明救赎，它是有肯定的、有限的范围呢？There are indeed many biblical arguments. 诚然有很多根据经文的论点。We shall content ourselves with setting forth two of these,我们只指出两点、两段的经文的论点，我们就觉得满足， not because there are only two 是因为只有两段经文，but because these are examples of the evidence which the Scripture itself provides to show the necessity of this doctrine.不是因为只有两段经文，乃是因为这两段经文是很好的例子，证明圣经本身就给我们这个依据–基督有限的救赎这个真理是必须相信的。
1第一段经文。 罗马书8:31-39，还有No.2，还有第二段。The first is drawn from Romans 8:31-39. 第一个从经文所提出的论点是来自罗马书8:31-39。There is no question but that on two occasions in this passage explicit reference is made to the death of Christ毫无疑问的，这段经文的两处直接是指向基督的死的(ver.32) 第32节–“he that spared not his own Son but delivered him up for us all” 第一处是第32节：“上帝既不爱惜自己的儿子，为我们众人死了”and (ver.34)还有第34节：“Christ Jesus is the one who died, yea rather is raised up”. 34节“有基督耶稣已经死了，而且从死里复活。Hence any indication given in this passage respecting extent would be pertinent to the question of the extent of the atonement.因此这段经文里面，任何地方指出是为哪些人而做的话呢，都跟我们这个有限的救赎的教义层面的问题是有关的。
In verse 31 在第31节，罗马书8:31节Paul asks the question:保罗问这个问题： “What shall we then to say to these things? If God is for us, who is against us?” “既是这样，还有什么说的呢？上帝若帮助我们，谁能抵挡我们呢？”We are compelled to ask the question: of whom is Paul speaking?我们感觉到必须要问这个问题：保罗在这里是讲谁呀？ In other words,换言之， what is the denotation of the expressions “for us” and “against us”?换言之，“帮助我们，抵挡我们”所指的我们是指谁呢？ The answer is 答案就是that the denotation cannot be other than that provided by the preceding context, namely, those spoken of in verse 28-30.就是说，所指的不可能是别人，就是上下文所指的，就是说的28-30节所指的那些人。 It would be impossible to universalize the denotation of verse 31 if we are to think biblically,假如，我们的思维是合乎圣经的思维的话，你就不可能把罗马书8:31解释为是指全人类的， and it would be exegetically monstrous to break the continuity of Paul’s thought and extend the reference of verse 31 beyond the scope of those spoken of in verse 30 .假如你把第31节的范围扩张到比第30节的范围更广的话，在解经方面是野蛮的、怪异的，也会把保罗的思路打断。 This means therefore that因此，这里的意思乃是说 the denotation in view in the words “for us” and “against us” in verse 31但第31节“帮助我们，抵挡我们”所指的 is restricted,是有限的， and restricted in terms of verse 30.就是按照第30节的范围来规定。
When we proceed to verse 32 我们到第32节的时候we find that Paul again uses this expression “for us” 我们发觉保罗又再次说“为我们”and adds the word “all”还要加“all”,为我们众人– “he that spared not his own Son but delivered him up for us all.”“祂既不爱惜自己的儿子,为我们众人舍了。” Here he is dealing expressly with those on whose behalf the Father delivered up the Son.这里保罗直接在处理的问题乃是说：上帝舍了祂的爱子，是为某一些的人。 And the question is 问题就是说: what is the scope of the expression, “for us all”? 问题就是说，为我们众人所表达的范围是什么范围呢？It would be absurd to insist that the presence of the word “all” has the effect of universalizing the scope. 假如说，众人吗，就是指全人类喽；范围是全人类。这样的坚持呢，是荒谬的。The “all is not broader than the “us.”“众人”不可能比这里所讲的“我们”更宽广。 Paul is saying 保罗这里所讲的乃是说，that the action of the Father in view was on behalf of “all of us” 父神所做的是为了我们这些人的“众人”，and the question is simply the scope of the “us.” 所以问题只是说“我们”是指谁呢。The only proper answer to this question is that个问题，唯一正确的答案就是说 the “us” in view in verse 32 is the “us” in view in verse 31.第32节所指的“我们”就是第31节所指的“我们”。
It would be doing violence to the most elementary rules of interpretation to suppose that at verse 32 Paul had broadened the scope of those to whom he is speaking and included many more than he included in the protestation of verse 31.如说，在第32节保罗把这个范围扩大了，他所讲的众人的范围扩大了，就包含了比第31界所宣称的更广的话呢，那就完全扭曲了最基本的解经的原则。 In fact Paul is continuing his protestation 事实上保罗在这里只不过是继续他在第31节所宣称的and saying that not only is God for us but will also freely five us all things. 他继续讲下去说，上帝不单单是帮助我们的，更加白白的要把一切的事都要赐给我们。And the guarantee of this resides in the fact that the Father gave up his Son on our behalf.为什么上帝这样的保证呢？就是因为父神已经为我们舍了祂的儿子这个事实。 Lest there should be any doubt as to the restricted denotation of the words, “for us all” in verse 32,假如还有人怀疑第32节这个为“我们众人”是有这个限制的所指的话呢， it is well to be reminded那么这些人需要被提醒 that the giving up of the Son is correlative with the free bestowal of all good gifts. 父神把祂的儿子舍了，是与赐下一切美好的恩赐有关的。
We may not extend the scope of the sacrifice of the Son beyond the scope of all the other free gifts我们不能把圣子献上自己的范围–为谁死这个范围扩大到比其他的白白的恩赐的范围更广，–every one on whose behalf the Father delivered up the Son becomes the beneficiary of all other gifts of grace.每一位父神为祂舍去祂的儿子的人呢，都是受惠者，领受到所有其他救恩的恩赐的。
To put it briefly, 简言之，those contemplated in the sacrifice of Christ 基督献上自己，祂的死所要买赎的、所想到的那些人are also the partakers of the other gifts of saving grace恰恰就是领受所有其他的救赎恩典的人– “how shall he not with him also freely give us all things?”“岂不也把万物和祂一同白白的赐给我们呢？”我解释一下这个慕理所讲的“万物”当然就是包含了呼召、重生，罪得赦免、称义做神的儿女、与基督联合、成圣、得荣耀等等。
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When we proceed to verse 33 当我们从第32节往前走，走到第33节的时候，the restrictive scope becomes unquestionably patent. 更加毫无疑问的明显的一件事就是那个范围是有限的。For Paul says: 因为保罗这样说：“who will bring a charge against the elect of God? God is the one who justifies: 谁能控告上帝所拣选的人呢？有上帝称他们为义了who is he who condemns?” 谁能控告上帝所拣选的人呢？有上帝称他们为义了。
The thought moves strictly within the orbit defined by election and justification, 这里保罗所想到的完全是很严格的是讲到上帝的拣选跟称义那个的范围，那个的轨迹，and the reference to election and justification harks back to verse 28-30 而保罗在第33届所指的拣选跟称义呢就让我们回到第28-30节，where predestination and justification are shown to be coextensive.第28-30节告诉我们：上帝预定哪些人，就是上帝称为义的人。
At verse 34当我们到第34节第时候， Paul again refers to the death of Christ.保罗再一次指向基督的死。 He does so in a way that is significant for our present interest in two respects. 保罗提到基督的死的时候，对我们目前的讨论有两方面是很重要的。His appeal to the death of Christ is co-ordinated with the fact that it is God who justifies.保罗诉诸于基督的死与称人为义的是上帝，这两件事实呢他是把它连接在一起的。
And he does this for the purpose of vindicating the elect of God against any charge that might be brought against them这样的连接是为了要支持证实上帝的选民，当他们面对任何控告的时候， and to support his challenge, “who shall lay a charge against the elect of God?”也是要支持这个问题，就是说，谁能定他们的罪呢？或者谁能控告上帝的选民呢？ It is the elect and the justified that Paul has in mind here in his appeal to the death of Christ这里保罗诉诸基督的死的时候，他所想到的就是上帝所拣选的人，上帝所称为义的人 and there is no reason for going outside the denotation provided by election and justification when we seek to discover the extent of Christ’s sacrificial death. 当我们要找到基督献自己为祭的死的范围的时候，我们没有任何理由要超越这个的限制、这个的范围的，就是上帝拣选的人，上帝称义的人。
The second respect in which his reference here to the death of Christ is significant is that 还有第二方面，为什么保罗在这里提到基督的死是很重要的，一个理由就是说he appeals to the death of Christ in the context if its sequel in the resurrection, the session at the right hand of God, and the intercession on our behalf.就是说，这里保罗提到基督的死，同时提到基督的死继续下来发生的事–就是基督的复活，基督坐在父神的右边，还有基督为我们的代求。 Again Paul uses this expression “for us” 保罗讲到基督复活升天，坐在父神右边代求的时候，也是用“为我们”，and he uses it now in connection with intercession 现在呢，保罗讲到“为我们”是指为我们代求– “who also makes intercession for us.” “替我们代求。”
Two observations bear directly upon our question.我们这里要做出两方面的观察，与我们的讨论直接有关系的。 First,第一个观察， the expression “for us” in this case must be given the restricted denotation which we found already in verse 31.“替我们”代求这个“替我们”所指的一定是与第31节的范围，有限的范围应该是一样的。 It is impossible to universalize it不可能把“替我们代求”，祈求那个“我们”指向全人类，不可能的 not only because of the restrictive scope of the whole context 不单单是因为上下文所指的“我们”都是很有限的范围but also because of the very nature of intercession as availing and efficacious.并且因为基督的代求，本质上就是必蒙应允的、大有功效的availing and efficacious。第二方面的观察Second, because of the way in which the death, resurrection, and intercession of Christ are co-ordinated in this passage, 因为这段经文里呢，基督的死、复活、代求，是这样子的联结在一起而调和的，it would be quite unwarranted to give to the death of Christ a more inclusive reference than is given to his intercession.因此呢，假如说基督的死是为全人类，但是这群人肯定就是比祂的代求的范围更广了。这样讲是非常的没有根据的。 When Paul says here, “it is Christ that died,” 这里当保罗说：“是基督死了”，he of course means that “Christ died for us,” 当然他讲的是基督为我们死，just as in verse 32 he says that the Father “delivered him up for us all.” 父神为我们舍祂的儿子一样的。We cannot give wider scope to the “for us” implied in the clause, 父神为“我们”舍去祂的儿子这个“我们”呢，一定不可能是有更广的意义“it is Christ that died” “有基督耶稣已经死了”这句话的范围一定不可能是更广的than we can give to the “for us” expressly stated in the clause, “who also makes intercession for us.” “有基督耶稣死了”这个范围肯定是不可以比基督“为我们代求”更广。Hence we see that 因此我们看到，we are led into impossible suppositions if we try to universalize the denotation of those referred to in these passages.假如我们在这段经文里面，把基督的死、复活或等等说成是为全人类的话，结论是不可能接受的。
Finally, we have the most cogent consideration of all.最后,有一个考虑是最有说服力的。（罗马书8:35-39节 ）“Who shall separate us from the love of Christ?… For I am persuaded that neither death nor life nor angels nor principalities nor things present nor thing to come nor powers nor height nor depth nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord”(Rom.8:35-39).（罗马书8:35-39）“谁能使我们与基督的爱隔绝呢？因为我深信无论是死，是生，是天使，是掌权的，有又能的，是现在的事，是将来的事，是高处的，是低处的，是别的受造之物都不能叫我们与上帝的爱隔绝，这爱是在我们的主基督耶稣里的。”
Paul is here affirming in the most emphatic way, in one of the most rhetorical conclusions of his epistles, the security of those of whom he has been speaking. 这里保罗很强的在强调他在论到这些的人，他们得救的保障。这里是他很多的书信里面，措辞最美的结论之一。The guarantee of this security 信徒得救这个保障，他的安全的保证is the love of God which is in Christ Jesus.就是上帝在基督耶稣里的爱。
And the love of God here spoken of 这里所讲到的上帝的爱is undoubtedly the love of God towards those who are embraced in it. 当然就是指上帝的爱，这个对象就是上帝的爱所包含的人。Now the inevitable inference is that 不可避免地、必然的推论是什么呢this love from which it is impossible to be separated 这个爱是不可能隔绝的，and which guarantees the bliss of those who are embraced这个爱是保证这些爱的对象的，这些人的平安的福乐的 in it is the same love that must be alluded to earlier in the passage when Paul says, “He that spared not his own Son but delivered him up for us all, how shall he not with him also freely give us all things?”(ver.32).这个上帝的爱，没有任何事情可以使我们与这个爱隔绝，保证这些被爱的人的福乐的就是前面经文所指的那个爱！第32节所讲的爱：上帝既不爱惜自己的儿子为我们众人舍了。岂不也把万物和祂一同白白的赐给我们吗？（第32节）
It is surely the same love, called in verse 39 “the love of God which is in Christ Jesus,” that constrained the Father to deliver up his own Son. 在第39节那里说到：在基督耶稣里的上帝的爱，肯定就是同一个爱，是催逼父神舍弃祂自己的爱子的。This means 意思就是说：that the love implied in verse 32, the love of giving the Son, cannot be given a wider reference 意思就是说在第32节所暗示的爱，就是父舍儿子的爱，不可能是更广的是指全人类的than the love which, according to verses 35-39, insures the eternal security of those who are its objects.因为在35-39节里面，上帝的爱是保证爱的对象永远的安全的。所以32节这里所讲的爱不可能是指全人类。 If not all men enjoy this security, 既然全人类，不是每个人都享受这个的安全，how can that which is the source of this security and the guarantee of its possession embrace those who enjoy no such security? 那么基督的死就是这个安全的源头，也是享受这个安全的保证，怎么可能包含那些不享受这个安全的人呢? We see,therefore, that the security of which Paul here speaks is a security restricted on Calvary’s accursed tree, 因此我们看到保罗，这里所讲到的安全是限制于那些上帝的爱的对象,也就是上帝在十字架上那个咒诅的十架上所彰显的爱的对象，and therefor the love exhibited on Calvary is itself a distinguishing love and not a love that is indiscriminately universal.因此，在十字架彰显的上帝的爱是一个有所分辨的爱，而不是毫无分辨的向全人类释放的爱。
It is a love that insures the eternal security of those who are its objects and 上帝这个爱是保证爱的对象的永恒的安全、永远的安全的Calvary itself is that which secures fir them the justifying righteousness through which eternal life reigns. 而十字架本身就是为这些人保证称义所带来的义，而称义乃是永恒做王的那个的根据。And this is just saying that 换言之，the atonement which Calvary accomplished is not itself universal. 十字架所成就的本身不是为全人类的。
下面我们继续会讲第二方面经文的考虑。We will move to the second consideration of the Scripture in the next section。
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