REDEMPTION Accomplished and Applied part1-section 18《再思救赎奇恩》第一部分第18 讲–Chapter IV: The Extent of Atonement第四章:救赎的范围。
主讲：林慈信牧师_校对：刘加立_文字：Cherry
简单的说：基督为谁死的。The question of the extent of the atonement is simply :for whom did Christ make atonement?救赎范围的问题，简言之就是基督为谁赎罪?In even simpler language it is:再讲得再简单一点，这个问题就是： for whom did Christ die? 基督是为谁死的？It might appear that the Bible gives as unambiguous answer to the effect that Christ died for all men.表面上看起来，圣经所给的答案是毫不含糊的，意思就是说基督是为所有的人死的。
For we read: 因为，我们在以赛亚书53章第六节读到：“All we like sheep have gone astray; we have turned away every one to his own way; and the Lord hath laid on him the iniquity if us all”(Isa.53:6). 以赛亚书第53章第六节，圣经是这样说的：“我们都如羊走迷，各人偏行己路。耶和华使我们众人的罪孽都归在祂身上。”It would be easy to argue that the denotation of the “all” in the last clause is just as extensive as the number of those who have gone astray and have turned every one to his own way.假如要将这样来解释“众人”所指的意思，在于赛亚书53章第六节最后那个短句，众人的意思就是如那些偏行己路的人一样这么多，这样的一个的论点是很容易得出的。就是很容易说众人就是那些偏行己路的众人。 If so, 若是如此的话，，the conclusion would be that the Lord laid on his Son the iniquity of all men结论就是，耶和华把众人的罪孽都放在祂的爱子的身上， and that the he was made an offering for the sin of all.那么上帝使祂做众人的罪的赎罪祭。
Again we read:另外，我们在希伯来书第二章第9节也这样读到：” But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man”(Heb.2:9). 希伯来书第二章第9节:“惟独见那成为比天使小一点的耶稣，因为受死的苦就得了尊贵荣耀为冠冕，叫祂因着上帝的恩为人人尝了死味。”And it might be said that John puts the question beyond all debate when he says:后呢我们可以说约翰在约翰一书第二章第2节所讲话就令我们就不必再争辩了：“And he is the propitiation for our sins: and not for our’s only, but also for the whole world”(I John 2:2) .约翰一书第二章第2节：”“祂为我们的罪作了挽回祭，不是单为我们的罪，也是为普天下人的罪。”
We are not to think, however, that the quotation of a few texts like these and several others that might be quoted determines the question.但是我们不可以这样想,不可以以为引用几段好像这些经文,还有其它的经文就可以决定这个问题的答案。 From beginning to end the Bible uses expressions that are universal in form but cannot be interpreted as meaning all men distributively and inclusively. 圣经从头到末了都用一些普世性的表达的方式，众人啦等等。它的用词是普世性的，但是不能够被解释为全人类，就是散布在各地各时的人，或者是包含了整个人类，不可以这样解释的。Such word as “world” and “all” 圣经里用的世界、世人、众人，and such expressions as “every one ” and “all men”或者是，每一个人、个人、众人，这些的写法 do not always in Scripture mean every member of the human race.在圣经里面不是每一次都是指全人类的每一个成员的。
For example, 比如说，when Paul says with reference to the unbelief of Israel, 当保罗在罗马书第十一章12节讲到以色列的不信的时候呢，“For if their trespass is the riches of the world…how much more their fulness” (Rom.11:12),罗马书十一章第12节，“若他们的过失为天下的富足，他们的缺乏为外邦人的富足，何况他们的丰满呢”， are we to suppose that he meant that the trespass of Israel brought the riches if which he is speaking to every person who had been, is now, and ever will be in the world?我们是不是要理解保罗的意思就是说：以色列的过犯就带来他所指的福分，临到每一个在人类每一段时期曾经生存过人呢？ Such an interpretation would make nonsense. 这种的解释呢，是荒谬的。
The word “world” would then have to include Israel which is here contrasted with the world.因为假如我们把世人、世界world这个字解释为全人类的话呢,那就必须要包含以色列在里面哦。但是在这段经文里面以色列刚好是与世界相对照的。 And it is not true that every member of the human race was enriched by the all of Israel. 并不是说人类的每一个成员都因为以色列的跌倒而得到丰满，这个并不是事实。When Paul used the word “world” here 在这里当保罗用world世界、世人的时候，he meant the Gentile world as contrasted with Israel.他所指的是外邦人的世界，就是与以色列有别的外邦人的世界。 The context makes this abundantly plain.下文就让我们看清楚了。 So we have an example of the word “world” used in a restricted sense这里有一个例子，我们看到世人、世界world这个词, 它的意思是有所限制的， and does not mean all men distributively.它的意思并不是散布在各地各时的全人类。
Again,when Paul says, 我们也可以看到在罗马书第五章第18节，当保罗这样说的时候，“As through one trespass judgment came upon all men unto condemnation, even so through one righteous act judgment came upon all men unto justification of life”(Rom.5:18), 罗马书第五章第18节：“如此说来，因一次的过犯众人都被定罪，照样一一次的义行，众人也就被称义得生命了”，are we to suppose that justification came upon the whole human race,们是否应该认为称义就临到全人类呢？ upon all men distributively and inclusively? 就是散布在各地各时的全人类，也是包含了全人类呢？This cannot be Paul’s meaning.这个不可能是保罗的意思的。 He is in Christ and unto eternal life .就是说在基督里的，就是因为与基督联合所带来的称义也是导致永生的称义。(cf.vers,1,16,17,21， 参考罗马书5:1，16，17，21）.
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And we cannot believe that such justification passed upon every member of the human race unless we believe that all men will ultmately be saved, something contrary to Paul’s teaching elsewhere and to the teaching of Scripture in general,. 除非我们相信全人类之中至终都得救，这个是与保罗其他经文里的教训是相矛盾的，也是与整本圣经的大原则是相矛盾的，consequently, 因此，though Paul uses the expression “all men” in the first part of the verse in the sense of all men universally,虽然保罗在前半节用“人人”，或者“众人”是指全人类， yet he must be using the same expression in the second part of the verse in a much more restricted sense, 但是在下半节，就是罗马书第五章18节的下半节，他讲到“众人”的时候是一个比较狭窄的范围，namely, of all those who will be actually justified.就是指所有具体会被称义的人。
To take another example, 我们再举一个例子，when Paul says that “all things were lawful” for him(1 Cor.6:12;10:23),当保罗在哥林多前书这样说的时候（有几段的经文，哥林多前书第六章第12节）“凡事我都可行，这个all things是凡事，都不是违背律法的office will offer凡事都合符律法，还有哥林多前书第六章12节，还有哥林多前书第十章第23节，“凡事都可行，但不都有益处，”all things are lawful凡事都符合律法的 he did not mean that every conceivable thing was lawful for him. 他的意思并不是说任何可以被想象出来的事对他来说都是可行的，都是符合律法的。It was not lawful for him to transgress the commandments of God.若是要干犯上帝的诫命这个是不可行的、不符合律法的。 The “all things” of which he speaks他所讲到的凡事， are defined and limited by the context. 这个凡事的定义在乎上下文，凡事也是有上下文来限制的。Numerous other examples might be quoted and cited我们可以引用，或者引述很多很多其祂的经文的例子 to show that expression like these, though universalistic in form, 可以证明凡事、众人等等这些词汇，虽然它有这个普世性的一个用词，frequently bear a restricted reference 很多时候它所指的是比较限制的范围，and do not mean every person of the human race.所指的并不是指全人类每一个成员的。
So it will not do to quote a few text from the Bible in which such words as “world” and “all” occur in connection with the death of Christ 所以呢，假如我们引用圣经一些的经文里面有“世界、世人、众人、人人，”特别是那些指基督的死那些经文里面用上“世界、人人”and forthwith conclude that the question is settled in favour of universal atonement.引用这些经文之后马上就做个结论说：基督的赎罪是为全人类的赎罪，这个问题就解决掉，这样做是不够，的是不能被接受的。
We can readily show the fallacy of this procedure in connection with a text like Hebrew 2:9. 假如我们读好像希伯来书第二章第9节这些的经文的时候，我们就看到这种的做法是错误的。What provides the denotation of the “every one” in the clause in question? 这段经文里所讲的人人指的是什么呢？Undoubtedly the context. 当然是要从上下文来看咯。Of whom is the writer speaking in the context? 而希伯来书的作者在上下文那里是在讲谁呢？He is speaking of the many sons to be brought in glory(ver.10)他在讲的就是许多的儿子进到荣耀里，就是指的进入荣耀里的许多的儿子（第10节）, of the sanctified who with the sanctifier are all of one（ver.11),就是指第11节，使人成圣的和那些得以成圣的都是出于一。就是讲那些得以成圣的人是与使人成圣的合二为一熟的那些众人， of those who are called the brethren of Christ(ver.12), 就是那些被称为基督的弟兄的那些人（第12节），and of the children which God had given to him(ver.13). 也就是指那些上帝赐给基督的儿女，（第13节）。It is this that supplies us with the scope and reference of the “every one” for whom Christ tasted death. 就是这些的经文给我们看到，基督是为哪一些的人人尝了死味呢？祂那个范围在哪里呢？所指的是谁呢？就是按照这些的经文的意义来决定咯。Christ did taste death for every son to be brought to glory 基督的确长地尝了死味，是为每一位将要进入到荣耀的神的儿子，and for all the children whom God had given to him.也就是为上帝所赐给祂的每一位的儿女。
But there is not the slightest warrant in this tet to extend the reference of the vicarious death of Christ beyond those who are most expressly referred to in the context. 但是我们没有任何的支持，认为这段经文里所讲的基督的代罪的死是比这段经文里面所指的，这段上下文所指的更广。This texts shows how plausible off-hand quotation may be and 这些的经文就证明了，漫不经心地引用经文，是很容易说服人的，yet how baseless is such an appeal in support of a doctrine of universal atonement.但是用这个方法，来去支持基督为全人类成就救恩是多么的没有理由的。
In continuing the analysis of this doctrine, 我们继续来分析基督为谁死这个教义，it is necessary to be clear what the question is not.我们必须要搞清楚我们要问的问题不是什么问题. The question is not whether many benefits short of justification and salvation accrue to men from the death of Christ. 我们不是在问，基督死所带来的好处,不是指称义得救那么大的好处，是否流出给了众人。The unbelieving and reprobate in this world enjoy numerous benefits that flow from the fact that Christ died and rose again. 那些不信的人，世界上上帝遗留的没有拣选的人，因为基督死了、复活了这个事实，享受了各种各样的好处的。The mediatorial dominion of Christ is universal.耶稣基督作为中保，祂的统治权，是统治全宇宙的权柄。 Christ is head over all things 基督是万物之首，and is given all authority in heaven and in earth.天上地下一切的权柄都已经交付给祂的。 It is within this mediatorial dominion that all the blessings which men enjoy are dispensed. 就是在这个耶稣基督作为中保，同时也是宇宙的主宰，在这个权柄之下，全人类都享受到福份。
But this dominion Christ exercises on the basis and as the reward of his finished work of redemption.但是耶稣基督所行使的这个统治权，是根据祂的已经完成了救赎大工，也是为了祂完成了救赎大工，上帝给祂的赏赐， “He humbled himself and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him and given him the name that is above every name”(Phil.2:8-9).（腓立比书第二章8到第9节）“既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上。所以上帝将祂升为至高，又赐给祂那超乎万名之上的名。”
Consequently,结果是， since all benefits and blessings are within the realm of Christ’s dominion 人类所得到所有的好处，既然都是在基督的统治权这个范围之内and since this dominion rests upon his finished work of atonement, 而基督管理全宇宙的统治权都是根据祂已经完成的救赎大工，简单的说是因为祂死了、祂复活了，所以祂做宇宙的主the benefits innumerable which are enjoyed by all men indiscriminately are related to the death of Christ 所以呢，全人类都能够享受，没有任何的分歧，没有任何的歧视的，所有的人类毫无区分所享受到的各种各样无数的好处，都是与基督的死有关的and may be said to accrue from it in one way or another.也可以说，总之不论是用什么方法，都是从祂的死这里所获得的。 If they thus to flow from the death of Christ 这些的福分假如是流自基督的死的话，they were intended thus to flow. 我们就可以说，这个就是上帝的美意。全人类所享受到的、基督主权所带来的福分都是因为祂的死、因为祂的赎罪。
It is proper, therefore, to say that the enjoyment of certain benefits, even by the non-elect and reprobate, falls within the design of the death of Christ.因此呢，我们可以很正确的说：那些上帝没有拣选的人，上帝离弃的、沉沦的人，他们所享受到的某一些的福分、好处呢，都可以说是在基督的死的整个的计划、上帝的旨意的范围之内。The denial of universal atonement does not carry with it the denial of any such relation that the benefits enjoyed by all men may sustain to Christ’s death and finished work. 我们不相信基督是救主的全人类的。但是我们不相信基督的普世性的救恩，救赎大工，并不表示我们不相信全人类所享受的一些的福分是与基督的是和成就的工作有关的。The real question is something very different.在这里真正的问题所在是非常不同的。
The question is: 问题是:on whose behalf did Christ offer himself a sacrifice? 基督是代表谁献上自己为祭的呢？On whose behalf did he propitiate the wrath of God?祂是代表谁献上挽回祭，平息父神的愤怒的呢？ Whom did he reconcile to God in the body of his flesh through death? 在祂的肉身透过死是为了谁与神和好的呢？Whom did he redeem from the curse of the law, from the guilt and power of sin, from the enthralling power and bondage of Satan?祂究竟是救赎了谁脱离律法的定罪，脱离罪的罪孽和权势，脱离撒但那种诱人的全能跟捆绑的呢？ In whose stead and on whose behalf was he obedient unto death, even the death of the cross? 祂是代表谁顺服以至于死十字架上的死呢？These are precisely the questions that have to be asked and frankly faced if the matter of the extent of the atonement is to be placed in proper focus. 我们假如要正确的面对基督赎罪的范围这个问题，把焦点放对的话，我们就是要面对这些的问题。
我们下一讲继续。
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