Redemption Accomplished and Applied part1-section 8
《再思救赎奇恩》第一部分第8讲,We continue with the specific concept of propitiation.
主讲:林慈信牧师_校对:刘加立_文字:cherry
我们继续看顺服下面的第二个特定的概念就是挽回祭。
2.Propitiation挽回祭。But what dose propitiation mean?可是挽回祭究竟是什么意思呢?
In the Hebrew of the Old Testament 在旧约的希伯来文呢it is expressed by a word which means to “cover.”挽回祭是用一个字,就是“遮盖”这个字来表达的In connection with the covering there are, in particular three things to be noted:关于这个“遮盖”这个概念呢,我们必须要注意三件事,第一件事,(1) It is in reference to sin that covering takes place; 这个遮盖这个行动呢,是与罪有关的,是因为罪的缘故,是指罪,遮盖罪;第二(2)the effect of this covering这个遮盖的效果是什么呢? is cleansing and forgiveness;这个效果就是洗净和赦免;第三 (3)it is before the Lord that both the covering and its effect take place这个遮盖的行动和它的效果都是在耶和华面前所发生的,(cf.Especially Lev.4:35;10:17;16:30参考利未记4:35,10:17;16:30). 第一段是利未记4:35又要把所有的自脂油都取下,正如取平安祭羊羔的脂油一样,祭司要按献给耶和华火祭的条例烧在坛上。至于所犯的罪,祭司要为他赎了,他必蒙赦免。赎罪,就是propitiation,效果就是蒙赦免,利未记10:17:这赎罪祭既然是至圣的,主又给了你们,为要你们担当会众的罪孽,在耶和华面前为他们赎罪,你们为何没有在圣所吃呢?
第三段的经文是利未记16:30–因在这日要为你们赎罪,使你们洁净。你们要在耶和华面前得以洁净,脱尽一切的罪愆。中文没有把挽回祭这个词翻译出来。The Chinese Bible dose not translate the word “propitiation”,but use the word “atonement.” This means that sin create a situation in relation to the Lord, 这个意思就是说,罪就是与耶和华的关系之间的,罪就产生一个的情况,a situation that makes the covering necessary.这个情况就是遮盖这个罪就成为必须了。 It is this Godward reference of both the sin and the covering that must be fully appreciated.我们必须充分的体会一件事就是,罪和罪的遮盖,都是与上帝有关的,是朝向神这个取向的面向神的一个取向。
It may be said that 我们可以这样说,the sin, or perhaps the person who has sinned, is covered before the sight of the Lord.我们可以这样说,是在耶和华的眼前,这个罪被遮盖,或者说这个人,犯罪的人被遮盖的。遮盖这个人这个罪呢是在耶和华面前遮盖的。 In the thought of the Old Testament there is but one construction that we can place upon this provision of the sacrificial ritual. 根据旧约圣经的思路我们,只能够用一种的方法来解释这里礼仪所提供的方法。It is 怎么样的唯一怎么解释呢the sin that evokes the holy displeasure or wrath of God. 就是罪引发了惹动了上帝圣洁的不悦和上帝的愤怒,这个是最关键性的。Vengeance is the reaction of the holiness of God to sin, 愤怒就是圣洁上帝对罪的回应,and the covering is that which provides of the removal of divine displeasure which the sin evokes. 而罪的遮盖呢,就是提供了这个方法,来除去罪所引发的上帝的不悦。就是说,罪的遮盖就是除去上帝的愤怒和不悦的意思。It is obvious 很明显的that we are brought to the threshold of that which is clearly denoted by the Greek rendering in both Old and New Testaments,namely, that of propitiation.很明显的这里呢,我们就很靠近很靠近,不论是旧约还是新约希腊文的那个的概念所用的这个这个词汇就是挽回祭propitiation,我们已经离开propitiation挽回祭很靠近了。
To propitiate means 献上挽回祭的意思乃是说,to “placate,” “pacify,””appease,””conciliate.” 就是要平息愤怒,使之和好等等,英文的字呢,这个意思都差不多。And it is this idea that is applied to the atonement accomplished by Christ,就是这个概念,就是平息愤怒就是用在基督所成就的救赎工作之上。
Propitiation presupposes the wrath and displeasure of God,挽回祭背后的前提就是上帝的愤怒和不喜悦, and the purpose of propitiation is the removal of this displeasure. 而挽回祭的目的就是除去这个不悦、这个愤怒。Very simply stated 简单的说就是the doctrine of propitiation means that Christ propitiated the wrath of God 挽回祭这个教义的意思就是说,基督就挽回了或者平息的上帝的愤怒and rendered God propitious to his people.而使上帝成为对祂的子民带来好处的上帝。就是说,使上帝现在以恩慈赐福来对待祂的子民。
Perhaps no tenet respecting the atonement has been more violently criticized than this one.可能呢,赎罪论里面没有任何一个信条好像这条一样是被学者们那么的强烈的批判的。 It has been assailed as involving a mythological conception of God,,学者们攻击这个挽回祭说:这个是牵扯到一种神话式的神观, as supposing internal conflict in the mind of God 这里就假设了上帝的心思意念里面有内在的自我矛盾,and between the persons of the head. 而三位一体,圣父圣子圣灵之间有所矛盾,这些都是自由派的学者对挽回祭的攻击。我这里附加一句:难怪呢在华人教会的神学的文章书籍里面的最近30年了很少提到挽回祭的,因为他们不喜欢提到上帝的愤怒。这个完全是抄了西方的学者的伎俩。It has been charged that this doctrine represents the Son as winning over the incensed Father to clemency and love,有人这样攻击挽回祭这个教义,这个教义所表达的就是圣子是赢得了这个发怒的圣父,以至于赦罪和爱人, a supposition wholly inconsistent with the fact that the love of God is the very fount from which the atonement springs.而我们都知道,上帝的爱乃是整个救赎的泉源,这种的挽回祭的概念,完全与上帝的爱,作为赎罪的泉源啊,是不相符的,是不一致的。
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When the doctrine of propitiation is presented in this light 当人们用这个角度来表达挽回祭的教义的时候呢,it can be very effectively criticized 学者们就可以很有效很容易的可以批评它,and can be exposed as a revolting caricature of the Christian gospel. 学者也很容易暴露这个教义,这个是扭曲了基督教的福音,这个是很讨厌的一件事。But the doctrine of propitiation dose not involve this caricature by which it has been misconceived and misrepresented.可是赎罪的挽回祭这个教义并没有包含了这种扭曲。就是学者们用这个扭曲,来错误的构思,错误的表达挽回祭,这个是学者们的错误,挽回祭本身并没有这些丑陋的特征的。 To say the least,this kind of criticism has failed to understand or appreciate some elementary and important distinctions.我们至少要说这种的批评呢,完全没有了解,或者体会到一些很基本的、很重要的一些的区分。
First of all,第一个重要的区分,to love and to propitious are not convertible terms. 爱和使别人得到好处,就是赐福,本身不能够彼此交换的,这两个动词不能够彼此交换的。It is false to suppose that 下面这种的假设是错的,什么是错的?the doctrine of propitiation regards propitiation as that which causes or constrains the divine love. 什么是错的呢?就是认为挽回祭这个教义,看挽回祭是使之上帝爱的,是上帝爱的成因。或者是constrains ,就是激动、感动上帝去爱的那个东西,不是的!挽回祭不是上帝的爱的成因,也不是感动上帝去爱的。
It is loose thinking of a deplorable sort 这种是非常松散的思维,是非常卑贱的,to claim that propitiation of the divine wrath dose prejudice to or is incompatible with the fullest recognition that the atonement is the provision of the divine love.怎么是卑贱的呢?就是宣称平息上帝的愤怒这种挽回祭呢,就影响到、或者不符合赎罪是上帝的爱所提供的这个的认知。再来哈,这种是非常差劲的思维,认为基督平息上帝的愤怒,献上挽回祭,就与爱是赎罪的泉源,赎罪就是上帝的爱所提供的办法,就与这个就不一致了;就彼此矛盾了。这段要讲的是爱和挽回愤怒以至于上帝赐福,这两个不是可以完全彼此交替的。
Secondly, 第二,第二个基本的区分,propitiation is not a turning of the wrath of God into love. 挽回祭并不是使上帝的愤怒转成爱。The propitiation of the divine wrath, effected in the expiatory work of Christ, is the provision of God’s eternal and unchangeable love, 基督挽回父神愤怒的挽回祭,就是透过祂的赎罪大工所做成的挽回祭,就是上帝永恒的不变的爱所安排、所提供的,so that through the propitiation of his own wrath that love may realize its purpose 以至于能透过基督平息上帝的愤怒这个挽回祭,上帝的爱就能够实现它的目标,in a way that is consonant with and to the glory of the dictates pf his holiness.而这个爱怎么实现它的目标呢?方法是符合上帝的圣洁所要求的,也是使上帝的圣洁的要求得荣耀。 It is one thing to say that the wrathful God is made loving. That would be entire false. 若说上帝的愤怒,那个发出愤怒上帝现在能成为一个爱人上帝这是一件事,这个是完全错的。It is another thing to say the wrathful God is loving. That is profoundly true. 但是若说发怒的上帝是爱人的上帝呢是另外一件事,这个是深深的真理,这个是奥秘的真理,But it is also true 还有另外一件事情也是真的that the wrath by which he is wrathful is propitiated through the cross. 这个另外一件事是真的是什么呢?就是上帝的愤怒,就是表达出它的愤怒、这个发出的愤怒呢,是透过十字架而平息的。This propitiation is the fruit of the divine love that provided it.这种的平息愤怒的挽回祭就是上帝的爱所提供的,是上帝的爱的安排所结出的果子,(I John 4:10) “Herein is love, not that we love God, but that he loved us and sent his Son to be the propitiation for our sins”(I John 4:10). 这就是爱的安排嘛,(约翰一书第四章第10节)“不是我们爱上帝,乃是上帝爱我们。差他的儿子为我们的罪作了挽回祭,这就是爱了。”
The propitiation is the ground挽回祭是上帝施行祂的爱的依据, upon which the divine love operates and channel through which it flows in achieving its end.上帝的爱也是透过挽回祭这个的管道来流出,成就祂的目的。再来,挽回祭是上帝的爱的依据,也是上帝的爱所用的管道,达成祂的目的。
第三个基本的区分the third important distinction .Thirdly, propitiation dose not detract from love and mercy of God; 挽回祭一点都没有让我们从上帝的爱和怜悯抽离出来,it rather enhances the marvel of his love. 挽回祭使上帝的爱的奇妙越发增强。For it shows the cost that redemptive love entails.因为它表明了救赎的爱是牵扯到要付上怎么样的一个代价。 God is love. 上帝是爱。But the supreme object of that love is himself. 但是上帝爱的最高的对象是祂爱祂自己。And because he loves himself supremely就是因为祂爱自己,以最高的爱爱自己,he cannot suffer what belongs to the integrity of his character and glory to be compromised or curtailed.所以祂不可能容忍任何人或者天使去妥协,或者减弱祂的本性和荣耀的本质。就是祂不可能让人或者天使妥协祂的圣洁。That is the reason for the propitiation.这个就是晚挽回祭的理由或者原因。
God appeases his own holy wrath上帝平息祂自己的圣洁的愤怒 in the cross of Christ上帝在基督的十字架上,平息祂自己的圣洁的愤怒 in order that the purpose of his love to lost men may be accomplished 好叫祂爱失丧的人这个计划能够成就,in accordance with and to the vindication of all the perfections that constitute his glory.而这种的成就目标的方法是符合祂一切的完美,就是祂在荣耀里面所包含的一切的完美,而这个方法也证实了祂的荣耀所牵扯到的所有的完美的。
(Rom.3:25-26). 罗马书第三章25-26节, “Whom God hath set forth to be a propitiation through faith in his blood to show his righteousness…that he might himself be just, and the justifier of him that hath faith in Jesus”(Rom.3:25-26). 罗马书第三章25到26节“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,(26节)好在今时显明他的义,使人知道他自己为义,也称信耶稣的人为义。”
The antipathy to the doctrine of propitiation as the propitiating of divine wrath rests, however, upon failure to appreciating what atonement is. 人们为什么那么的不喜欢挽回祭这个教义,就说不喜欢挽回祭就是平息上帝的愤怒呢?他背后的那个根据就是,人们并不体会到,并没有体会到赎罪atonement究竟是什么。The atonement is that which meets the exigencies of holiness and justice.赎罪大工是满足了上帝的圣洁和上帝的公义所迫切要求的。 The wrath of God is the inevitable reaction of the divine holiness against sin.赎罪大工是满足了上帝的圣洁和上帝的公义所迫切要求的,对罪的回应。 Sin is the contradiction of the perfection of God罪就是触犯了上帝的完美, and he cannot but recoil against that which is the contradiction of himself.当上帝面对这个触犯祂,违背祂的事情的时候,祂不可能不憎恨的。 Such recoil is his holy indignation.这种憎恨就是祂的圣洁的愤怒。
罗马书第一章18节 “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness (Rom.1:18). (罗马书第一章第18节)“原来上帝的愤怒从天上显明在一切不虔不义的人身上,就是那些行不义阻挡真理的人。”The judgment of God upon sin is essentially his wrath. 上帝对罪的审判基本上就是,本质上就是祂的愤怒。If we are to believe that the atonement is God’s vicarious dealing with the judgment upon sin,假如我们要相信赎罪大工就是上帝以一个代替者来处理上帝对罪的审判的话呢,it is absolutely necessary to hold 那么我们必须要坚称, that it is the vicarious endurance of that in which this judgment is epitomized. 那我们就必须要坚称,坚持相信这个atonement赎罪是什么呢?就是透过代罪的救主,忍受上帝的审判的巅峰那就是上帝的愤怒的意思。
To deny propitiation若不承认,不相信挽回祭平息上帝的愤怒, is to undermine the nature of the atonement 就是妥协掉赎罪的本质,as the vicarious endurance of the penalty of sin.因为赎罪的本质就是代替罪人忍受罪的惩罚。In a word, it is to deny substitutionary atonement. 不承认挽回祭就等于不承认、不相信代罪、赎罪,substitutionary atonement,替代的赎罪。To glory in the cross is to glory in Christ as the propitiatory sacrifice once offered, 十字架是我们的荣耀的意思就是说:耶稣基督作为挽回祭的献祭,一次献上,这是我们的荣耀,as the abiding propitiatory, 基督就是那位不断地为我们挽回父神的愤怒的那一位,and as the one who embodies in himself for ever all the propitiatory efficacy of the propitiation once for all accomplished. 而基督现在呢,就是不断地在祂身上彰显,永远的彰显一次献上的挽回祭,祂的挽回的有效性。
(I John2:1-2).约翰一书第二章第1节和第2节,“And if any one sin, we have an advocate with the Father,Jesus Christ the righteous. And he is the propitiation for our sins(and not for ours only but also for the whole world)”(I John2:1-2).(约翰一书第二章一到二节)“若有人犯罪,在父那里我们有一位中保,就是那义者耶稣基督,他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。”
The end of the section of propitiation. 这里就讲完了挽回祭。The next,the third concept of propitiation.第三个下面一个的概念是上帝与人和好。
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