REDEMPTION Accomplished and Applied part 1-section 19
《再思救赎奇恩》第一部分第19 讲–continuation of Chapter IV: The Extent of Atonement我们继续讲第四章:救赎的范围。For whom that Christ died?耶稣为谁死？前一讲我们讲过，问题不是在问什么。然后问题是在问什么？What is the question and what it is not?
主讲：林慈信牧师_校对：刘加立_文字：Cherry
The question is not the relation of the death of Christ to the numerous blessings which those who finally parish may partake of in this life, however, important this question is in itself and in its proper place. 有一个问题就是问:基督的死与那些最后会灭亡的人在今生能够享受到的各种的福分之间的关系是什么?我们不是在问这个问题,虽然这个问题本身是很重要。在一个正确的位置的时候，我们是要问这个问题的。The question is precisely 们这里要问的问题恰恰就是the reference of the death of Christ when this death is viewed as vicarious death, 当我们说基督的死是代罪的死的时候，这个死是为谁死的？that is to say, as vicarious obedience,就是说基督的死是代罪的顺服，as substitutionary sacrifice, 是替代、代罪的献祭，and expiation,是赎罪， as effective propitiation, 是大有功效的挽回祭，reconciliation,是大有功效使上帝与人和好的死， and redemption. 是大有功效救赎罪人的死。这个死，基督是为谁死的？
In a word, it is the strict and proper connotation of the expression “died for” that must be kept in mind.换言之，我们必须要注意到，died for为谁死，这两个字的精准的、正确的含义是什么。 When Paul says that Christ “died for us” (1 Thess.5:10)当保罗在帖撒罗尼迦前书第五章第四节说：基督“为我们死”， or that “Christ died for our sins”(1 Cor.15:3),或者在哥林多前书15:3说：“基督为我们的罪死了”， he does not have in mind some blessing that may accrue from the death of Christ but of which we may be deprived in due time and which may thus be forfeited. 保罗所指的不是哪一些的福分呢？就是基督的死所带来的福分。我们可能至终是得不到的。最后我们还是弃权的，不是那些。He is thinking of the stupendous truth 保罗想到基督为我们死的时候，祂想到是那个惊人的奇异的真理，that Christ loved him and gave himself up for him (Gal.2:20), 就是加拉太书第二章第20节所讲的：基督爱祂，为祂舍己。that Christ died in his room and stead, 就是基督站在祂的位置，代替祂死，and that therefore we have redemption through the blood of Christ.(p.63.1)因此，我们通过基督的流血得到救赎，是这个基督为我们死的意义。
If we concentrate on the thought of redemption, 假如我们集中精神思想救赎这个概念的时候,we shall be able perhaps to sense more readily the impossibility of universalizing the atonement. 可能我们就更加的容易看到基督为全人类赎罪是不可能的。What does redemption mean? 救赎是什么意思呢？It does not mean redeemability, 救赎不是说有可能被救赎的意思，that we are placed in a redeemable position. 就是我们被放置在一个有可能被救赎的位置上，不是的。It means that Christ purchased and procured redemption.救赎的意思是基督买赎了、获得了救恩。 This is the triumphant note of the New Testament whenever of plays on the redemptive chord. 也就是说，圣经里面每一次歌唱赎罪的这个诗歌的时候，那个得胜的、凯旋的这个音调。Christ redeemed us to God by his blood (Rev, 5:9). （启示录第五章第九节，）“基督借着祂的血，在上帝面前救赎了我们，或者救赎了我们，把我们领到上帝面前。
He obtained eternal redemption. 祂得到了永远的救赎，祂获得了永远的救赎。 (Heb. 9:12，提多书2:14)“He gave himself for us in order that he might redeem us from all iniquity and purify to himself a people for his own possession, zealous of good works” (Tit. 2:14).（提多书第二章第14节）“祂为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们特作自己的子民，热心为善。”
It is to beggar the concept of redemption as an effective securement of release by price and by power to construe it as anything less than the effectual accomplishment which secures the salvation of those who are its objects.救赎的真正的意思是：有效的成就的救恩，使那些救赎的对象，为他们保证了保障了救赎，这个是救赎的意思。但是假如认为救赎不是那么伟大，救赎的定义是比较缩小的话呢，那就是使这个概念贫乏，就是把这个概念讲的太过的廉价了。因为这个救赎是一个是有效的保证了释放，透过付上代价，透过大能的拯救，所以不可以把救赎讲的比圣经启示的贫乏、软弱。 Christ did not come to put men in a redeemable position 基督来并不是死人站在一个可能被救赎的位置上，不是的，but to redeem to himself a people.基督来就是为祂自己救赎了一班的子民。 We have the same result when er properly analyze the meaning of expiation, propitiation, and reconciliation.假如我们正确的分析圣经所讲的expiation赎罪，propitiation挽回祭，上帝与人和好reconciliation这些的名次的时候，得到的结果也是一样的。 Christ did not come to make sins expiable .耶稣来并不是使人的罪有可能被救赎，不是的， he came to expiate sins祂来是要赎罪，–(Heb.1:3)“when he made purification of sins, he sat down on the right hand of the majesty on high”.（希伯来书1:3）“祂洗净了人的罪，就坐在高天至大者的右边。” Christ did not come to make God reconcilable.耶稣基督来不是使上帝有可能与人和好。 He reconciled us to God by his own blood.祂借着祂的血使上帝与人合好。
The very nature of Christ’s mission and accomplishment is involved in this question.这个问题,就是基督为谁死呢？就直接牵涉到基督的使命的本质是什么，和基督究竟成就了，什么？ Did Christ come to make the salvation of all men possible,基督来是不是使全人类有可能得救呢？ to remove obstacles that stood in the way of salvation, 基督是不是来挪走那些拦阻人得救的事呢？and merely to make provision for salvation? 只不过为人的得救提供了一些的条件呢？Or did he come to save his people? 还是说，基督来是拯救祂的子民呢？Did he put all men in a ,,,state? 祂来是不是使人都进入到一种有可能得救的状态呢？Or did he come to secure the salvation of all those who are ordained to eternal life? 乃是祂为了那些被预定要承受永生的人，祂来保证了这些人的救恩呢？Did he come to make men redeemable? 祂来是不是使每一个人都能够被买赎呢？Or did he come effectually and infallibly to redeem? 乃是说祂来着有效的、无谬的来救赎呢？The doctrine of the atonement must be radivally revised if, as atonement, it applies to those who finally as well as to those who are the heir of eternal life. 假如我们说基督的赎罪是救赎那些最后还是会沉沦的人，也是救赎那些承受永生的人；两者都适用的话，那么整个的救赎论就必须彻底的从头修改过才对。
In that event 假如是的话呢we should have to dilute the grand categories in terms of which the Scripture defines the atonement 我们就必须要冲淡那些圣经用来为赎罪做定义的那些的伟大的概念，都把它冲淡，and deprive them of their most precious import and glory.又抢夺了这些概念里的最宝贵的意义和荣耀。 This we cannot do. 我们不能、不可以这样做。The saving efficacy of expiation, propitiation, reconciliation, and redemption耶稣基督的赎罪，expiation, 挽回祭propitiation， 耶稣基督使上帝与人和好reconciliation，耶稣基督的买赎 redemption，这些都是大有功效的救人的。 is too deeply embedded in these concepts, 这些的概念：赎罪，挽回祭，上帝与人和好跟买赎里面都有这个大有功效的概念在里面，and we dare not eliminate this efficacy. 我们不敢把这个大有功效的有效性，把它除掉。
We do well to ponder the words of our Lord himself:我们若好好的听我们的主自己说讲的话是大有益处的（约翰6:38-39，） “I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that of everything which he hath given to me i should lose nothing, but should raise it up in the last day” (John 6:38-39).“因为我从天上降下来，不是要按自己的意思行，乃是要按那差我来者的意思行。差我来者的意思就是，祂所赐给我的，叫我一个也不失落，在末日却叫他复活。”
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Security inheres in Christ’s redemption accomplishment. 基督所成就的救赎，本质上就包含了这种的保障。And this means that, in respect of the persons contemplated, design and accomplishment and final realization have all the same extent. 意思就是说：上帝要救赎谁，不论是在讲上帝的计划，或者祂成就的救赎，或者最后的那个完成，那个救赎的对象的范围都是指同一批人。
This doctrine has been called the doctrine of limited atonement. 有时候这个教义被称为有限的救赎。This may or may not be a food or fair denomination.这个名称，可能是好的、公允的，可能是不好的、不公道的。
But it is not the term used that is important; 但是重要的不是用哪个名称；it is that which it denotes.重要的是这个名词所指的是什么意思。 It is very easy to raise prejudice against a doctrine by attaching to it an opprobrious and misunderstood epithet. 假如我们听到一个教义,就贴上一些骂人的、也很容易被误解这些的词语上去的话，这样做是很容易使人有所偏见的。Whether the expression “limited atonement” is good or not 不论“有限的救赎”这个名称是好的还是不好，we must reckon with the fact that我们必须面对一个事实，就是 unless we believe in the final restoration of all men 除非我们相信全人类最后都得救，不然的话we cannot have an unlimited atonement.我们就不可以不相信有限的救赎。
If we universalize the extent we limit the efficacy.假如我们说基督的救赎的范围是全人类普世性的话呢，我们就限制了基督救赎的有效性。什么意思呢，我们看下去哦。 If some of those for whom atonement was made and redemption wrought perish eternally,假如有些人，上帝的原意是基督为他们赎罪的，上帝是为他们成就救恩的；但是他们至终了在永恒里是沉沦的话， then the atonement is not itself efficacious. 那么这个救赎，赎罪大工本身就不是大有功效的咯，因为那些人还是会沉沦嘛。It is this alternative that the proponents if universal atonement must face.那些相信基督为全人类赎罪的人呢，就必须面对这个另类的结论。 They have a “limited” atonement 他们的观念才是有限的救赎and limited in respect of that which impinges upon its essential character.他们的救赎观是有限的，意思就是说呢，他们为救赎的本质上起到负面的作用，就是他们的那个救赎观本身是有限制性的、是有限的。
We shall have none of it. 我们完全不可能接受这种的想法任何的一部分。The doctrine of “limited atonement” which we maintain 我们所坚持称的“有限的救赎”的教义是什么呢？is the doctrine which limits the atonement to those who ate heirs of eternal life, to the elect. 乃是说我们把救赎限制于那些将要承受永生的人，也就是说限制于上帝的选民。That limitation insures its efficacy 这样的限制就保证，耶稣基督所作成的救赎是大有功效的and conserves its essential character as efficient and effective redemption.这种的有限就保证了救赎是有效的，也保存了救赎的本质。救赎的本质就是有效的救赎、真正的救赎人的救赎。
It is frequently objected that this doctrine is inconsistent with the full and free offer of Christ in the gospel. 很多时候有人反对这个教义,说这个教义与福音里面完全的、白白的邀请人来接受基督这个福音的邀请的是不符合的、是矛盾的，就是你假如说基督不是为众人死的话，你同时又向全人类传福音，说上帝邀请你来信耶稣基督，这两个岂不是矛盾吗？This is grave misunderstanding and misrepresentation. 若相信这两者是矛盾的话呢，是至大的误传跟误解的。
The truth really is 事情的真相是什么呢？that it is only on the basis of such a doctrine that we can have a free and full offer of Christ to lost men.我们必须要根据这样的一个有限的救赎–基督是为神的选民死，根据这个教义，我们才能够白白的、完全的代表神呼吁失丧的人来亲近基督a free and full offer of Christ，一个白白的、完整的福音的呼吁。 What is offered to men in the gospel? 当我们传福音的时候，这个福音要为人提供是什么呢？It is not the possibility if salvation,福音提供给人的不是得救的可能性， not simply the opportunity of salvation. 福音提供给人的不仅仅是得救的机会。What is offered is salvation. 福音所提供的是得救。
To be more specific, 讲得更细一点，it is Christ himself in all the glory of his person and in all the perfection of his finished work who is offered. 福音里面所提供的，呼吁人所接受的就是耶稣基督祂自己，祂的位格里一切的荣耀，祂已经完成了大工的一切的荣美。And he is offered as the one who made expiation for sin and wrought redemption. 福音所提供呼吁人接纳就是耶稣基督，就是为罪赎罪，成就救赎的那一位，。But he could not be offered in this capacity or character if he had not secured salvation and accomplished redemption. 但是假如基督不是具体的、保障了救赎、成就了救恩的话，福音就不可能提供这样的一个基督，不可能提供这个基督作为有效的救主了。
He could not be offered as Savior and as the one who embodies in himself salvation full and free if he had made provision for the salvation of all.假如耶稣基督只不过使众人都有得救的可能，或者祂只不过安排好众人、全人类得救的条件的话，我们就不可能这样子的传讲耶稣基督作为救主，就是我们不可能传讲一位在基督里面有完全的、白白出于恩典的救恩。就是，假如我们只不过是说，基督来钉十字架是为人提供得救的可能性的话呢，你就不可能说，祂来是救罪人的。
It is the very doctrine that Christ procured and secured redemption that invests the free offer of the glory with richness and power.是什么让这个福音的要请那么的丰满、那么达能有力的呢？就是基督买赎了、获得了、保障了救赎，因此我们传这个白白的福音的时候，这个福音本身是那么丰满、大有能力的。 It is the very doctrine that alone that allows for a presentation of Christ that will be worthy of the glory of his accomplishment and of his person. 这样子的一个教义，才能够让我们传讲一位基督是配受荣耀的基督，因为祂成就了救恩，因为祂是神人二性这个独特的位格，我们传讲的是一位那么的尊贵荣耀的基督。
It is because Christ procured and secured redemption that he is an all-sufficient and suitable Savior. It is as such he is offered, 我们所传讲是这样的一位基督，就是神人二性、具体的成就了、保障了救恩的这个基督，and the faith that this offer demands 而这个福音的邀请里面所要求人要拿出的信心、要做成的信心is the faith of self-commitment to him 我们要求人的信心是完全委身自己给基督的信心as the one who is the eternal embodiment of the efficacy accruing from obedience completed and redemption secured. 我们要求人委身给那位完全彰显有效的救恩的那位，就是因为祂做好了顺服的工作，保障了救赎的大工，保障了这个救赎和一切的福分，因此我们全然地把自己委身交托给祂。
好，这里要说的就是：就是因为耶稣基督这样子的成就了、保证保障了救恩，是这样的大能有效的救主，所以，我们传这样的救主，我们也邀请人全人地献上，交托给祂、信靠祂、唯独信靠祂！不然的话，我们只不过是邀请人去信一个基督，是把得救的可能性提出来的一个冲过水的、冲淡的基督；也是冲过水的、冲淡的十字架的救赎工作。
我们下一讲继续。
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