Redemption Accomplished and Applied part 1-section 11
《再思救赎奇恩》第一部分第11讲,
我们继续讲Reconciliation上帝与人和好。罗马书第五章8到11节，这里有好几方面的考虑；我们来到（c）第三方面要考虑的。
（c）The reconciliation is something received上帝与我们的复合是我们领受的一件事–(ver.11)”. （罗马书第五章第11节）英文使用领受这个字的，复合是一个名词，中文就翻成，“我们借着我们主耶稣基督得与上帝和好，得与上帝和好，”英文的意思是，“我们就领受了上帝与我们的和好”，we have received the reconciliation。To say the least, it is most unreasonable to try to adjust or accommodate this notion to the idea of the removal or the laying aside of our enmity. 这个的概念，就是我们领受与神的复合呢，假如要去调整它、迁就它，变成把我们心里面的敌意拿走，或者挪开是最不合理的，我们至少要说是最不合理的。The concept here is one in which something is represented as made over to us as a free gift.这里第十一节的概念呢，是说有一件事要送给我们，是白白免费的礼物。
It is, of course, true that it is by the work of God’s grace in us that we are enable to turn from enmity against God to faith, repentance, and love. 那当然，不错，是因为上帝的恩典在我们里面的大工，因此我们能够从抵挡神转回，对神有信心、悔改和爱心。But in the language of Scripture this latter work of grace is not represented in such terms as are used here. 但是根据圣经的用词，后者，就是这个在我们里面的恩典的工作是我们从抵挡神转为信心、悔改、爱心这个内在的恩典工作，圣经不是用好像复合这些的词汇的。We can detect the inappropriateness of such a rendering if we try to paraphrase with such a conception in mind: 假如我们用这个概念，就是说我们在神面前向祂的敌意现在拿走了，假如用这个的概念来意译，重新再翻译这一节经文的话，我们就注意到这种的翻译是多么的不恰当，“we have now received the removal of our enmity”现在我们领受了我们的敌意的挪开， or “we have now received the laying aside of our enmity.” 现在我们领受了我们在神面前向祂敌意的拿开，或者是放开是不恰当的。It’s unreasonable， inappropriate. On the other hand,但是反过来说，if we regard the reconciliation as the free gift of God in the removal of alienation from God 但是，假如我们认为复合的意思是指上帝白白的恩典，在于上帝拿走了我们与神的隔离，and acceptance into his favour, 上帝的白白恩典的不单单是拿走上帝与我们的隔离，另外就是我们被祂接纳领受祂的恩宠。
then it all becomes coherent and meaningful. 这样子的话一切都成为贯通和有意义。What we have received is reinstatement in the favour of God. 我们所领受的乃是上帝恢复我们在祂面前恩宠的地位。How consistent with the terms of the passage and with the rejoicing of the apostle to say, “We joy in God through our Lord Jesus Christ through whom now we no longer suffer alienation from God but have been received into favour and peace with him.我们若与使徒保罗一样的很喜乐地说：“透过我们的主耶稣基督，我们在神里面喜乐，因为透过耶稣基督我们不再遭受与神隔离。上帝反过来接纳我们进入到祂的恩宠和他和睦的关系里面。这样的说法岂不是非常的与这段经文的内容概念非常的一致吗？
（d）Paul says that it was while we were enemies that we were reconciled to God through the death of his Son (ver.10).保罗说：就是当我们仍然是上帝的敌人，仇敌的时候，透过上帝的儿子的死，我们与神和好了，（第十节）。 It is altogether feasible to regard the word “enemies” here as reflecting not upon our enmity against God but as referring to the alienation from God to which we have been subjected.（这一句没有讲） The same word is used in this passive sense in Romans 11:28. 同一个字在罗马书11:28也是有这样子一种的被动的意思的，罗马书11:28是这样说的，“就这福音说，他们为你们的缘故是仇敌，就这拣选说他们为列祖的缘故是蒙爱的。If this sense is adopted the antithesis instituted between enmity and reconciliation is exactly that between alienation and reception into divine favour.假如我们采用这个意义，就是说，做神的敌人是上帝与我们隔离，不是我们对祂有什么敌意，只要我们采取这个意思的话呢，那么为敌和复合这个的对立呢就是指上帝与我们隔离，和上帝接纳我们进入到祂的恩宠里这个的对立， This would corroborate the foregoing argument 这里就进一步的证实上面我们的论点as to the meaning of reconciliation. 就是说复合的意义是什么。But even if the word “enemies” be understood in the active sense of our hostility to God, 但是就算仇敌、为敌这个字是被理解为我们主动地向上帝的敌意的话呢，the same sense of reconciliation would have to be maintained.我们仍然需要坚持复合的意义。
How could any other interpretation comport with the argument of the apostle? 还有其他任何的论点是复合使徒保罗的论点吗？It could scarcely be said,我们不可能这样说嘛， “If, being active enemies of God, our enmity was removed by the death of his Son, how much more having had our enmity removed, shall we be saved by his life.”这样说是不可能的，就是说假如我们既然是主动的做神的仇敌，我们的敌意就由祂的儿子的死挪去了。既然是如此，我们的敌意既然挪去了，我们更不是因为祂的生命而得救吗？这个是不可能的一个的理解，一种的解释。
现在我们来到第二段经文now the second passage –2 Corinthians 5:18-21. 哥林多后书5:18-21节，我先读一次，：I will read it in Chinese:“一切都是出于上帝，他借着基督使我们与他和好,又将劝人与他和好的职分赐给我们,这就是上帝在基督里叫世人与自己和好，不将他们的过犯归到他们身上。并且将这和好的道理托付了我们，（第二节）所以我们作基督的使者，就好像上帝借我们劝你们一般。我们替基督求你们与上帝和好，上帝使那无罪的（或者是不知罪的）替我们成为罪，好叫我们在他里面成为上帝的义。“ It will serve to confirm what we have found in Romans 5:8-11 to set forth the salient features of the teaching of this passage.我们要提出这段经文所教训的一些的最显而易见的一些的特点，这样子呢，就可以证实我们在罗马书第五章8-11节所发现的教训。这里有a ，b ，c ，d， e ，5方面的特点，5 features.
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（a）第一个特点。The reconciliation is represented as a work of God. 保罗在这里表示复合是上帝的工作。It begins with God and it is accomplished by him. 复合是由上帝开始的工作，是由上帝成就的工作“All things are of God who reconciled us to himself”(ver.18).” 一切都是出于上帝，祂借着基督使我们与祂和好（第18节）。God was in Christ reconciling the world to himself”(ver.19). 是上帝在基督里叫世人与自己和好（第19节）。This emphasis upon divine monergism这里所强调的是上帝单方面的工作 advises us that 就向我们指出，reconciliation is a work that dose not, as such, draw within its scope human action. 复合这件工作本身在它的范围里面，并不把人的动作，人的作为引进来的，就是没有人的工作的。As accomplishment it dose not enlist, nor is it dependent upon, the active of men.作为一件成就的作为，上帝并没有征募人的活动，也不依靠人的作为。所以第一点（a）The work of God.是上帝所做的。
（b）第二方面的特点Reconciliation is a finished work. 复合是已经完成的一个工作。The tenses in verses 18, 19, 21 put this beyond doubt. 我们看到第18节，第19节，第21节的时态就毫无疑问了。It is not a work being continuously wrought by God; 复合不是一件上帝不断地做成的，继续在做成的工作；it is something accomplished in the past.乃是一件在过去已经成就的工作。 God is not only the sole agent 上帝不单单是唯一那位作成者but also the agent of action already perfected.更是这件已经完成的工作的作成者。
（c）第三个特点That in which the reconciliation consisted is expounded for us in this passage. 复合是在于什么呢？就是它的内容是什么呢？在这段经文，为我们解释了。(ver.21，第21节）“Him who knew no sin he made to be sin for us, that we might become the righteousness of God in him”. 上帝使那无罪的（或者不治罪的，）”替我们成为罪，好叫我们在祂里面成为上帝的义。“This clearly point us to the vicarious sin-bearing of Christ as that which brought the reconciliation into being.这里很清楚地向我们指出，是基督代罪的，替代的那个担当罪的大工使复合成为事实。 This forensic character of the reconciliation 复合有一个法律上的特性is also borne out in verse 这个复合的法律的性质在第19节也是显著的where “not reckoning to them their trespasses” is related to the reconciling of the world as the explanation of that in which the reconciliation consists or as the consequence in which it issues.不向他们算他们的罪，上帝这个的工作呢，是与上帝与世界和好有关的。不算他们的罪就解释了，复合究竟是怎么一回事，复合在于上帝不算他们的罪。不算他们的罪也是复合所带来的后果。所以复合本身就是不算他们的罪，结果就是上帝不算我们的罪，简单的说：称义。
In either case 就是不论你是在看复合做成就的工作，还是那个后来的结果 In either case ，reconciliation has its affinities with the non-imputation of trespasses rather than with any subjective operation.不论你是看复合的工作还是复合的后果，复合是与上帝不归算罪有关，而不是与上帝在我们里面做成什么工作，怎么除去敌意，不是的。
（d）第四方面的特点This accomplished work of reconciliation is the message committed to the messengers of the gospel (ver. 19).这个上帝已经成就的复合大工，就是交托给福音使者的信息（第19节）。 It constitutes the content of the message. 这个成就了的复合工作是构成信息的内容的。But the message is that which is declared to be a fact. 但是所宣讲的信息是要宣讲一个事实。Conversion, 这里我要解释一下conversion这个词就是归正，就是回转，就是信心和悔改的总和，it ought to be remembered, is not the gospel.回转我们要记得不是福音本身。 It is the demand of the gospel message and proper response to it. 回转是福音信息向人的要求，也是人对福音信息的正确的回应。Any transformation which occurs in us 在我们生命里头所发生的任何的改变，is the effect in us of that which is proclaimed to have been accomplished by God. 我们里面的改变是什么呢，乃是圣经所宣称上帝所成就的大工在我们里面的效果。The change is our hearts and minds presupposes the reconciliation.(p.42.2)在我们里面，我们的心思意念的改变有一个前提，复合是我们心中改变的前提，就是先有了复合，我们才会有心思意念的改变，才会有信心跟悔改等等。
(e) 第五个特点The exhortation “be ye reconciled to God” (ver.21) （第21节的劝告，）”你们要与神和好”should be interpreted in terms of what we have found to be the ruling conception in reconciliation.如何解释你们要与神和好的劝告呢？要根据我们已经看到复合里面最重要的概念。 It means:它的意思就是说， be no longer in a state of alienation from God不要继续存在在一个与上帝隔离的状况里 but enter rather into the relation of favour and peace established by the reconciliatory work of Christ.你要进入到基督复合大给所建立的恩宠和平安这个关系里面，要进入到那个关系里面。 Take advantage of the grace of God要善用上帝的恩典， and enter into this status of peace with God through our Lord Jesus Christ.你要进入到透过我们的主耶稣基督所建立的与神和睦的这个的地位里面，要进入到这个地位里面。
结论：conclusion
The reconciliation of which the Scripture speaks, as accomplished by the death of Christ, contemplates, therefore, the relation of God to us.圣经所宣告的复合,就是基督的死所成就的复合所想到的乃是上帝与我们的关系。 It presupposes a relation of alienation复合的前提是有一个隔离的关系， and it effects a relation of favour and peace. 复合大工带来的果效就是恩宠和平安，或者和睦的一个关系。This new relation is constituted by the removal of the ground for the alienation. 这个新的关系这如何构成的呢？就是透过挪去隔离的理由。The ground is sin and guilt. 离的理由就是罪和罪孽。The removal is wrought in the vicarious work of Christ,隔离的挪走是由基督代罪大工所做成的， when he was made sin for us that we might become the righteousness of God in him. 就是当祂为我们成为罪，好叫我们在祂里面成为上帝的义，当祂在十架上成就这个的时候呢，就挪走了上帝与我们的隔离。
Christ took upon himself the sin and guilt, the condemnation and the curse of those on whose behalf he died. 基督为谁死呢？为这些人死，耶稣基督就为这些人在祂身上承担了这些人的罪，这些人的罪孽、定罪和咒诅。This is the epitome of divine grace and love. 这个是上帝的恩典跟爱的巅峰。It is God’s own provision这个是上帝所提供的 and it is his accomplishment.是上帝所成就的。 God himself in his Son has removed the ground of offence 上帝亲自透过祂的儿子已经挪走了触动祂愤怒的这个理由and we receive the reconciliation.我们领受祂与我们和好。
It is the message of this divine performance, perfected and complete, that is addressed to us in the gospel,福音向我们宣称的就是这个上帝所作的大工的信息，这个大工是已经完成了，是完整的一个大工and the demand of faith is crystallized in the plea that is uttered on behalf of Christ and as of God, “be ye reconciled to God.” 而这个福音信息所要求的是信心，就是在这个劝告里面，代表基督，代表神所发出的劝告：“你们要与神和好”。Believe that the message is one of fact 你要相信这个信息是事实，and enter into the joy and blessing of what God has wrought. 要进入到上帝所成就的喜乐和蒙福的状态的这个关系里面。Received the reconciliation.你们要领受这个复合。
我们下一讲就开始讲在顺服之下第四个特定的概念，就是救赎，the next section we will begin the forth specific category under obedience and that is redemption.
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