Redemption Accomplished and Applied part1-section 14
《再次救赎奇恩》第一部分第14讲
主讲：林慈信牧师_校对：刘加立弟兄_文字：cherry姐妹
我们在这里讲耶稣基督是把我们从罪的罪孽或者罪咎救赎出来，也是把我们从罪的权势救赎出来，慕理正在讲呢这个从罪咎跟其祂方面救赎出来是不可以分隔的。
This fact as it applies to redeem appears， for example， in Romans 3:24-26.耶稣基督使我们从罪不同的层面都救赎出来这个事实，在罗马书第三章24-26节就很明显了。 “Being justified freely，” Paul says，“by his grace through the redemption which is in Christ Jesus: whom God hath set forth a propitiation through faith in his blood…to show forth his righteousness at the present time， in order that he might be just and the justifier of him who is of the faith of Jesus.” 罗马书第三章第24-26节：“如今却蒙上帝的恩典，因基督耶稣的救赎就白白的称义。上帝设立耶稣作挽回祭，是凭着耶稣的血，借着人的信，要显明上帝的义（第26节），好在今时显明祂的义，使人知道祂自己为义，也称信耶稣的人为义。”Here not only are redemption and propitiation collocated 这里不单单是救赎跟挽回祭在同一个地方出现but there is a combination of concepts 这里有不同的概念都连接起来bearing upon the intent and effect of Christ’s work，都用来解释耶稣基督的大工的用意和果效， and this shows how closely interrelated these various concepts are.所以很明显的就指出，这些不同的概念是这么的密切的相互相连的。
This passage exemplifies and confirm what other considerations establish，这段经文就表明，也证明我们所提的其他的考虑所证明的，就是 namely， that redemption from the guilt of sin must be construed in juridical terms analogous to those which must be applied to expiation， propitiation， and reconciliation.就是说救赎，redemption 从罪的罪孽救赎出来的救赎要怎么去解释呢？一定要从法律的角度去解释，就好像我们去用法律的角度去解释，expiation赎罪，propitiation挽回祭，reconciliation和上帝与人和好。都是要从法律的角度去解释的。
好，第二方面，Redemption from the power of sin从罪的权势被救赎出来 may be called the triumphal aspect of redemption.这里可以说是救赎的得胜的那个层面。
In his finished work Christ did something once for all respecting the power of sin 借着基督完成的大工，祂一次过做了一件事，就是处理了罪的权势，and it in virtue of this victory which he secured that the power of sin is broken in all those who are united to him. 就是因为祂一次过的工作已经保证了、保障了这个的胜利，这个得胜，因此，罪的权势粉碎了，在所有与耶稣基督联合的人身上，罪的权势都已经破碎了。It is in this connection that a strand of New Testament teaching needs to be appreciated but which is frequently overlooked.就是当我们提到这件事情的时候呢，就有一系列的新约的教训我们是需要体会，但是常常的被忽略的。 It is that 是什么呢？not only is Christ regarded as having died for the believer 耶稣基督不单单是被认为是为信徒死的，but the believer is represented as having died in Christ 不但如此，信徒也是已经在基督里死了and as having been raised up with him to newness of life.已经与基督一同复活，进入到新的生命中。
This is the result of the union with Christ.这个就是与基督联合所带来的后果。 For by this union 因为借着信徒与基督联合Christ is not only united to those who have been given to him 不单单说耶稣基督是与那些父赐给祂的人联合but they are united with him. 这些人也与基督联合，双方面的。Hence not only did Christ die for them所以也耶稣基督不单单为他们死， but they died in him 而且他们在祂里面死and rose with him 与祂一同复活。(cf. Rom.6:1-10;2 Cor.e:14-15;Eph. 2:1-7;Col. 3:1-4; 1 Pet. 4:1-2).（经文有罗马书六章1-10节；哥林多后书五章14-15节；以弗所书2:1-7；歌罗西书3:1-4；彼得前书4:1-2节）
It is this fact of having died with Christ in the efficacy of his death 就是这个事实，就是我们已经与耶稣基督那个大有功效的死一同死了and of having risen with him in the power of his resurrection在基督大能的复活中，我们已经与祂一同复活了 that insures for all the people of God deliverance from the dominion of sin. 因为这两件事的缘故，上帝所有的子民都得到保障，已经从罪的权势搭救出来了。
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It supplies the ground for the exhortation.因此就提供了一个依据，保罗这样的劝勉，（罗6:11） Even so reckon ye yourselves to be dead indeed to sin but alive to God in Christ Jesus”(Rom.6:11)这样你们向罪也当看自己是死，向上帝在基督耶稣里却当看自己是活的， and gives force to the apodictic assurance，因此，保罗在罗马书第六章14节那个决然的确据，我们就明白为什么是这么强的。 “Sin shall not have dominion over you ”(Rom.6:14). 罗马书六章第14节：“罪必不能坐你们的王”。It is this fact of having died and risen with Christ， 就是这个事实，已经与基督同死，已经与基督同复活，viewed as an implication of the death and resurrection of Christ once for all accomplished， 这个是耶稣基督一次死、一次复活所带来的含义that provides the basis of the sanctifying process. 这个就是整个信徒成圣过程的根据。And it is constantly pleaded as the urge and incentive to sanctification in the practice of the believer.圣经里面常常的、不断的劝告呼吁信徒，催逼信徒要实践成圣，背后的根据就是已经与基督同死同复活了。
It is here also that we may properly reflect upon the bearing of redemption upon Satan.好了，讲完这方面，我们来看第三方面：究竟救赎与魔鬼有什么的关系？ It is to the triumphal aspect of redemption that is to be allocated.我们也应该从救赎的得胜这个角度来看对魔鬼的影响。 The early fathers of Christian church gave a prominent place to this phase of redemption教会早期的教父在这方面呢是非常的强调的，给它一个很显著的地位， and construed it in terms of ransom paid to the devil. 他们是这样解释的：说耶稣基督是向魔鬼付上赎价。我这里停一停，这个就是俄利根的说法。Such a construction became fanciful and ludicrous.这种的解释后来变成虚幻的，也是荒谬的。 Its falsity was effective exposed by Anselm in his epochal work， Cur Deus Homo.安瑟伦在他的划时代的著作里面，很有效的就暴露出这个的错误。
In reaction from this fanciful formulation we are， however， too liable to discount the great truth which these fathers were seeking to express.但是当我们从这种的虚幻的解释反弹的时候，我们有可能太过在早期教父要表达这个真理上大打折扣了。
That truth is 事实是the bearing which the redemptive work of Christ has upon the power and activity of Satan and upon the spiritual hosts of wickedness in the heavenlies (cf. Eph.6:12). 这个是事实就是耶稣基督救赎大工是影响到撒旦的权柄、撒旦的能力、撒旦的活动，也影响到所有在空中掌权的、属灵的那些掌权者（弗6:12）。It is surely significant in this connection 从这方面来看，肯定是有一件很重要的事情，that the first promise of redemption grace， the first beam of redemptive light that fell upon our fallen first parents， was in terms of the destruction of the temper. 很重要的一件事就是，上帝向我们的堕落的先祖亚当夏娃第一次发出救赎恩典的应许的时候，整个的救赎的大光就从蛇的毁灭性的能力救赎出来。就是说蛇–魔鬼必定被毁灭。And this same emphasis is embedded in the New Testament.新约圣经里面也有这方面的重点，深深植根在新约里面。
As our Lord was approaching Calvary 当我们耶稣基督走向十字架的时候，and as he had been reminded anew， by the request of the Greeks， of the world-wide significance of the work he was about to accomplish，当同时外邦人也提醒耶稣基督，祂来到世界上要成就的大工是有普世性的重要性的时候呢， it was then he took occasion to refer to the triumph over the archenemy 在这个情况，就是在约翰福音第12章时候呢，祂就指出：祂必定向这个最大的仇敌的得胜的and he said， “Now is the judgment of this world， now shall the prince of this world be cast out”(John 12:31). 在这个场合呢，耶稣基督就这样说的，（约12:31）“现在这世界受审判，这世界的王要被赶出去。”
And for the apostle Paul the glory irradiated by the fact that “he spoiled the principalities and the powers and made a show of them openly， triumphing over them in it”(Col.2:15). 对使徒保罗来说，十字架所发出的光辉，荣耀的光辉，是从这件事实来解释，从这件事实来阐明的，（西2:15）“又涂抹了在律例上所写攻击我们有碍于我们的字据，把它撤去，钉在十字架上，（15节）即将一切执政的掌权的掳来，明显给众人看，就仗着十字架夸胜。（歌罗西书二章15节）While we too often fail to reckon with the grim reality of death 我们一方面，常常没有重视死亡这个恐怖的事实，and are composed in its presence not because of faith but because of hardened insensitivity， 因为我们太过不敏感了，不是因为我们大有信心，所以面对死亡时候也是泰然处置的，it was not so in the fervour of New Testament faith.新约圣经里的信心呢，是大发热心地，面对死亡并不像我们这么冷淡。
It was with depth of meaning that the writer of the epistle to the Hebrews wrote that Jesus partook of flesh and blood “that through death he might bring to nought him that had the power of death， that is the devil， and might deliver all them who through fear of death were all their life-time subject to bondage”(Heb.2:14-15). 同样的，希伯来书的作者很有深度的说耶稣基督与我们同样的取了这个血肉之身，为了什么呢？（来2:14-15）作者是这样说：”儿女既同有血肉之体，祂也照样亲自成了血肉之体，特要借着死败坏那掌死权的，就是魔鬼，并要释放那些一生因怕死而为奴仆的人。
“It was that triumph alone that released believers from the bondage of fear and inspired the confidence and composure of faith.就是因为耶稣基督这方面的得胜，就是胜过魔鬼，因此，信徒们就从惧怕的捆绑中释放出来，他们就有了这种信心带来的确据和平稳。But this triumph had relevance for them 而这个得胜对信徒们是切切相关的，为什么呢？because their consciousness was one conditioned by the awareness of the role and activity if Satan，因为他们非常意识到魔鬼所扮演的角色，魔鬼的活动 and confidence and composure entered their breasts because they knew that Christ’s triumph terminated upon the sinister agent who had the power of death.” 而他们心里面充满着确据和平安，因为他们知道耶稣基督的得胜是胜过掌死权那位阴险的撒旦。
We thus see that 因此我们看到，redemption from sin cannot be adequately conceived or formulated except as it comprehends the victory which Christ secured once for all over him who is the god of this world， the prince of the power of the air， the spirit that now works in the children of disobedience. 我们看到，我们若要足够的，妥当的去解释从罪中救赎的话，就必须要看到这个救赎是包含了耶稣基督一次过保障了胜过魔鬼，这个世界的神，空中掌权者的这个王，就是今天在那个悖逆之子心中在运行的那个灵。We must view sin and evil in its larger proportions 我们必须从更大的尺度里面看罪和邪恶，as a kingdom that embraces the subtlety， craft， ingenuity， power and unremitting activity of Satan and his legions–“the principalities，and the powers，the world-rulers of this darkness， the spiritual hosts of wickedness in the heavenlies”(Eph.6:12). 就是说，这个罪跟邪恶是一个国度，就包含了撒旦跟它的军队的所有的诡诈、阴谋、聪明、权能和不放过那种的工作（弗6:12）“因为我们并不是与属血气的争战，乃是与那些执政的掌权的管辖这幽暗世界的以及天空属灵气的恶魔争战。”
And it impossible to speak in terms of redemption from the power of sin except as there comes within the range of this redemptive accomplishment the destruction of the power of darkness.我们若要谈到从罪的权势被救赎出来的话，必须要谈到这一个层面，这个范围–就是耶稣基督所成就的救赎大工是毁灭了黑暗的权势的。 It is thus that we may entertain a more intelligent understanding of what Christ encountered 这样子我们才能够更明白耶稣基督所面对的，当祂说，when he said，“This is your hour and the power of darkness”(Luke22:53) 当祂在路加福音第22章第53节那里所说的：“现在却是你们的时候，黑暗掌权了。”and of what the Lord of glory wrought when he cast out the prince of this world(John12:31)然后荣耀的主，当祂将这个世界上的王赶出去的时候，这个意义是什么。就是说，耶稣基督使我们脱离罪的权势，一定要包括从魔鬼跟黑暗的权势那里被搭救出来，释放出来；这个层面是不可以忽略的。
这里是第二章的结束。The end of chapter 2– the nature of the atonement。
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