Redemption Accomplished and Applied part1-section 10《再思救赎奇恩》第一部分第10讲，
上面我们在讲马太福音第五章23-24节，那里呢，是那位怀怨的那位，另外那位弟兄，他抱怨她有不满，所以他要与这位献祭的人和好。我们继续：
This passage then provides us with a most instructive lesson regarding the meaning of “be reconciled”;这段经文呢，就给我们很重要的教训，告诉我们与别人和好，与对方和好”be reconciled”的意思是什么， it shows that this expression， in this instance at least， focus thought and consideration not upon the enmity of the person who is said to be reconciled but upon the alienation in mind of the person with whom the reconciliation is made.这段经文显示出，与对方和好这个词汇至少在这段经文的意思呢，他的思想，他的考虑的焦点不是在对方的敌意，乃是说我们与谁和好，他心里面所想的那个分离the alienation. And if the meaning which obtains in this passage is 假如这段经文里所存在的意义乃是说，that which holds in connection with our reconciliation to God through the death of Christ，假如这段经文对和好的意义就是我们与神和好，透过耶稣基督的死和好的意义是同一个意义的话呢，then那么呢what is thrust into the foreground when we are said to be reconciled to God 那么当我们说我们与神和好的时候，所凸现出的is the alienation of God from us， 所凸现出的乃是上帝与我们的分离，the holy enmity on the part of God上帝祂那方的圣洁的敌意 by which we are alienated from him.因为祂的敌意，我们与他分离。The reconciliation as action 复合这个行动would be the removal of the ground of God’s alienation from us 这个行动就是要除去上帝与我们分离的原因，the reconciliation as result would be the harmonious and peaceful relation established because the ground of God alienation from us had been removed. 结果就是:我们与神之间的关系再次是和睦的、是和平的，因为上帝与我们分离那个理由被挪去了。
At this stage we could not affirm that this is the precise force of the word “reconciliation” in reference to our reconciliation with God.到了目前我们还不能够肯定说复合reconciling 这个字，当我们讲到我们与神和好的时候，这个精准的意义就是这个。We shall have to derive our doctrine of reconciliation from the passages which deal specifically with that subject. 我们对复合的教义的解释还必须要从那些直接讨论到我们与神和好的经文，要讨论那些经文，But Mathew 5:23-24 dose show us that in the usage of the New Testament the word “reconcile” is used a sense very different from that which might readily be suggested by our English word.但是马太福音第五章23-24节，是向我显示出，在新约圣经的用词与对方和好，reconcile这个字的用法呢，跟我们一般英文的reconcile这个字的用法是非常不同的。 Hence 因此呢when the New Testament speaks of our being reconciled to God by the death of his Son 当新约圣经说到我们借着上帝的儿子的死，使我们与神和好的时候呢or of God’s reconciling us to himself 或者上帝我们和好的时候呢we are not to assume that the concept is to be construed in terms of the removal of our enmity against God.我们不可以假设说，这个概念，与神和好或者神与我们和好这个概念，是要透过讲我们与神的敌意挪走，不是用这个方法来解释的。 To say the least，至少我们可以这样说， Mathew 5:23-24 suggests a very different direction of thought.马太第五章23-24节呢，暗示整个的思路是另外一个方向的。
Another instance of the use of the word “reconcile” which evinces the same line of thought is I Corinthians 7:11. 另外一段经文，用了reconcile和好这个字，所显示出的是同样一种的思路，是什么经文呢，就是哥林多前书第七章第11节：“若是离开了，不可再嫁，或是仍同丈夫和好。丈夫也不可离弃妻子”。Referring to the woman separated from her husband Paul says， “Let her remain unmarried or be reconciled to her husband.” 当保罗指那个与她的丈夫分离的女人的时候，保罗说：“不可再嫁，或是仍同丈夫和好”。In this case， 在这个个案呢，to whatever extent subjective enmity on the part of the woman may have entered in to cause the separation that is envisaged， it is obvious that the command to “be reconciled to her husband” cannot consist in putting away her subjective enmity or hostility. 不论这个女的有怎么样的程度上的主观的敌意，进到这个整个的案例，以至于导致她与丈夫分离，很明显的是当保罗吩咐她与她的丈夫和好的时候呢，这个与她的丈夫和好，绝对不是在于除去她内在的主观的敌意。
That would not bring the exhortation into effect. 女人除去自己的敌意一点都没有实现到保罗的劝告。The reconciliation contemplates， rather，the termination of the separation 与丈夫和好，这里所讲到的意思乃就说要终止，要结束那个分离and re-entrance upon proper and harmonious matrimonial relations. 而重新进入到正当的、和谐的婚姻关系中。The reconciliation regarded as action 复合的动作行动is to cause to cease the separation 乃是要使婚姻的分离、结束、终止and as effect 而复合的效果呢，the resumption of peaceful marital relations.(p.37.last)results and peace will marry。是恢复和平的婚姻的关系。
Again in Romans 11:15 we have an instance of the substantive “reconciliation.” 再来，在罗马书第十一章第15节，这里有一个个案，就用reconciliation这个名词的。“For if the casting away of them is the reconciling of the world， what shall the receiving of them be but life from the dead?” “若他们被丢弃，天下就得与上帝和好，他们被收纳岂不是死而复生吗？”It is apparent that the reconciling is contrasted with casting away 很明显的，得与和好被丢弃，是相反的，是在对照的，and the casting away is contrasted with the receiving. 被丢弃本身也是与被收纳成为强烈的对比The receiving 被收纳is nothing else than the reception of Israel again into divine favour and the blessing of the gospel. 被收纳得意思就是以色列再一次的被收纳，受上帝的恩宠，蒙受福音的福分The casting away被丢弃 is the rejection of Israel from divine favour and gospel grace. 就是上帝拒绝以色列，以至他不蒙上帝的恩宠，也得不到福音的恩典。The reconciling of the Gentiles， 使外邦人和好，which is upon the occasion of rejection of Israel，就是当以色列被拒绝的时候，上帝使外邦人和好 is， in like manner， the receiving of the Gentiles into divine favour. 这个和好的意思就是，上帝收纳外邦人进入到祂的恩宠中。The reconciliation of Gentiles， therefore， cannot be construed in terms of putting away of enmity on the part of the Gentiles 因此呢，上帝与外邦人和好，就不可能，不可以这样解释，不可以被解释为挪去外邦人心中对上帝的敌意，but in terms of the change in God’s economy of grace 乃是说上帝整个的恩典的制度的改变，when the alienation of the Gentiles came to an end 外邦人被分离结束了and they were made fellow-citizens with the saints 他们就与圣徒们同为上帝国度的国民and of the household of God与众圣徒都是上帝家中的人。（参考以弗所书2:11-22节，cf.Eph.2:11-22).
To whatever extent the change from enmity to faith and love in the hearts of the Gentiles may be taken into account as the effect of the change in God’s economy of grace and of judgment， 不论在上帝的恩典和审判的整个安排里面，究竟有没有考虑到外邦人是从敌意被改变成为有信心的，心中有爱心的人呢，不论有没有考虑到上帝使外邦人心里面，挪去敌意，然后信靠基督、爱神，不论有没有grace to the Gentiles and judgment upon Israel， 就是说，上帝安排恩典临到外邦人，审判临到以色列人，不论他们心中有没有改变，从敌意到信心跟爱心，we must regard the “reconciliation of the world” 我们必须要这样来解释，与天下和好、与世界和好，as consisting in the change of relation 这个与世界和好呢，这在于关系的转变，which God sustained to the Gentile world，就是说上帝与外邦世界的关系现在转变了，the change from alienation to gospel favour and blessing.就是从隔绝转为福音的恩宠和福音的福气。 It is the relationship of God to the Gentiles that is brought into the forefront in this use of the word “reconciliation.”(p.38.2)在这里用reconciliation和好、复合这个词，所突出的乃是上帝与外邦人的关系。
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When we proceed to deal with the passages which directly concern the word of reconciliation wrought by Christ， 当我们直接进一步去处理那些经文，是直接讨论耶稣基督所作成的复合工作的时候呢，it is necessary for us to bear in mind 我们必须要记得的that reconciliation the these other instances dose not refer to the putting away of the subjective enmity in the heart of the person said to be reconciled 和好在这些其他的经文里面呢，不是指那个与神和好的那个人心里面的敌意，心里面主观的敌意，被除去，不是这个，but to the alienation on the part of the person to whom we are said to be reconciled.乃是我们跟谁和好？与上帝和好，他那方的分离，就是上帝与人的分离。 We shall see how is this notion that applies to the reconciliation accomplished by Christ. 我们会看到，耶稣基督所成就的复合是这种的概念。The reconciliation deals with the alienation of God from us on account of our sin; 耶稣基督复合大工所处理的是上帝因为我们的罪从我们分离；by taking away sin 当主耶稣挪去罪的时候，reconciliation removes the ground of this alienation， 复合当大工就除去这个上帝与我们的分离的理由了and peace with God is the effect. 与上帝和平就是那个后果。
The two passages which we shall consider are我们现在要考虑两段的经文，就是 Romans 5:8-11;2 Corinthians 5:18-21.就是罗马书第五章第8-11节，和哥林多后书第五章18-21节，首先罗马书第五章8-11节，Romans 5:8-11. At the very outset 我们一开始研究这段经文的时候呢the way in which the subject of reconciliation is introduced here points us to the direction in which we are to discover the meaning of reconciliation. 保罗怎么样引进和好这个主题，这方法呢本身就指出一个方向，我们该如何去发现reconciliation 复合的意义。第八节(ver，8) “But God commendeth his own love toward us， in that while we were yet sinners Christ died for us”(ver，8). 罗马书第五章第8节：“唯有基督在我们还作罪人的时候为我们死，上帝的爱就在此向我们显明了。”
The death of Christ as that which wrought reconciliation is set forth as the supreme manifestation of the love of God toward men. 保罗在这里呈现出耶稣基督的死就是成就了复合的死，乃是上帝向我们表达祂的爱的最高的显示。What is given the prominence 这里所突出的乃是is the love of God as it expresses itself 这里突出的是上帝的爱，上帝透过一个行动表达祂的爱in an action so well-defined as the death of Christ. 这个行动是很明显的，很精确的就是基督的死。Our attention is therefore drawn， not to the subject realm of man’s attitude to God，所以我们的注意力的并不是指向人主观的对上帝的态度这个层面，这个范围 ， but to the divine attitude as it is demonstrated in an historical event. 乃是指向上帝的态度，在上帝历史的作为里面显示的态度。
To interpret the reconciliation in terms of what occurs in our subjective disposition 假如把上帝跟我们和好，我们与上帝和好解释为在我们主观的心意里面所发生的事呢，would interfere with this orientation.就拦阻我们这个思路的方向，朝这个方向去思想。 But there are also more directly confirmatory reasons for thinking thus. 但是还有其他直接的理由，肯定我们应该朝着这个思路的方向的。
这里有几方面的考虑，a，b，c，d四个方面的考虑。
a,Paul tells us expressly保罗明确地告诉我们hat we were reconciled to God through the death of his Son. 我们是借着神的儿子的死与神和好的。The tense indicates 这里用什么实践呢，that it is an accomplished fact， 指出这个事已经成就的事实，wrought once for all when Christ died. 当基督死的时候，一次过成就的。We can see how impossible it is to interpret the reconciliation as God’s removal of our enmity 因此我们看到是不可能把复合解释为上帝除去我们的敌意，or as the laying aside of enmity on our part. 或者说我们自己挪开我们的敌意。It is true that God did something once for all to insure that our enmity would be removed 没有错，上帝一次过做了一件事，保证我们的敌意是挪去的，and that we would be induced to lay aside our enmity.上帝也会感动我们挪去我的敌意。 But then that which God did once for all would not consist in the removal of our enmity 但是，上帝一次过所做的并不在于挪去我们的敌意，or in the putting away of our enmity.或者说我们拿走我们敌意。 Furthermore，不但如此， the a fortiori argument which Paul uses in this passage 保罗这里加强他的论据，在这段经文里面呢，would supply us with an incongruous construction 就会让我们有一个不相称的一个的解释了，if we were to regard the reconciliation as the removal on God’s part or the laying aside on our part of our enmity. 假如我们这样认为复合就是上帝挪走，或者我们自己挪走我们的敌意。这样子的我们的解释就不符合这段经文的。
The argument would have to run in some such way as follows:假如是如此的话，那整个的保罗的论点了大概好像下面这样子喽，“For if when we were enemies we laid aside our enmity against God through the death of his Son， how much more， having laid aside our enmity， shall we be saved by his life”(cf.ver.10).这个是下面一个错误的一个的结论，好像我们就要这样来做一个解释（第十节）就是说当我们还是罪人的时候，假如我们就把我们向上帝的敌意挪走，透过他的儿子的死的话，那当我们拿走了我们的敌意时候，我们岂不更加的因为他的生而得救吗？” The incoherence is apparent这种是无条理的解释，是明显的 and can only be remedied by placing upon the word “reconcile” a very different meaning. 怎么补救这种的无条理的解释呢？必须要用不同的方法来解释reconcile和好这个字的意义。
b第二方面的考虑，The words， “reconciled to God through the death of his Son，”(ver.10) are parallel to the words “justified now in his blood”(ver.9). 第十节的字和第九节的字是平行的，第十节是说“得与上帝和好，借着上帝的儿子，得与上帝和好”，第九节是说，“靠着他的血称义”。Such parallelism is presupposed in the sequence of the argument.保罗在作出他的论据的时候，先后次序背后的前提就是有这个的平行的。 But justification is always forensic 但是称义一定是指法律性的，法律上的一个宣称，and dose not refer to any subjective change in man’s disposition. 称义绝对不是指人的心意里面有什么主观的改变。Since it is so，既然是如此， the expression that is parallel to it， namely， “reconciled to God”那与称义平行的那个的词汇，就是与神和好 must be given a similarly juridical force必须要从一个律法的这个角度去理解 and can only mean that which came to pass in the objective sphere of the divine action and judgment.与神和好一定是指在这个客观的、上帝的作为跟审判这个范围里面发生了什么事。
讲到这里呢，是第二个考虑。这里都在讲与上帝和好不是指心里面所存的敌意被拿走。乃是上帝与我们的关系，这客观的关系起了一个的改变。
下面还有（c）还有（d）两方面的考虑，最后就进入到另外一段得经文，就是哥林多后书第五章18-21节。We will stop here before we pick up at consideration at (c) and (d) as we consider Romans 5:8-11 and next section we will finish Romans 5:8-11， and move on 2 Col.5:18-21. (我们就停在这里，下次我们继续考虑经文（c）和（b），完成后进到林后5:18-21节。)
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