Redemption Accomplished and Applied part1-section 6
《再思救赎奇恩》第一部分第6讲
主讲：林慈信牧师_校对：刘加立_文字：cherry
我们继续讲基督的顺服的最后一段，然后进入到“献上自己为祭”sacrifice那个层面。We will now finish up section on obedience，the all comprehensive category ，and then we go into the first aspect which is obedience.It is obedience learned through suffering(第24页)就是透过苦难所学习的顺服， perfected through suffering透过苦难成为完全的顺服，and consummated in the suffering of death upon the cross 就是透过在十字架上的受苦跟死所达到巅峰的那个顺服that defines his work and accomplishment as the author of salvation.就是这种的顺服为祂成就救恩，作为我们救赎的元帅这个大工的定义，这个定义就是在于对基督的作为，救恩的元帅这个意义就是在于祂透过受苦学习顺从一直到死。It was by obedience he secured our salvation 基督是透过顺服保住、担保、保障了我们的救恩because it was by obedience he wrought the work that secured it. 因为祂是透过顺服成就这个大工，就是成就那个保证我们得救的大工。
Obedience ，therefor，is not something that may be conceived of artificially or abstractedly.所以我们不可以很人为的，或者是抽离的来思考基督的顺服。It is obedience that enlisted all the resources of his perfect humanity这种的顺服是用上了祂的完全的人性的所有的资源，所有的能力，obedience that resided in his person，这个的顺服是就是在祂的位格里面的顺服 and obedience of which he is permanent efficacy and virtue in him.这种的顺服呢，耶稣基督这个神人二性的位格是最完美的化身。It is obedience that finds its permanent efficacy and virtue in him.在基督里我们看到这个顺服的永久的有效性，在基督里我们看到了这个顺服的能力，virtue 。
And we became the beneficiaries of it， 我们成为这个顺服的受惠者， indeed the partakers of it， by union with him.不但是受惠者，我们参与了，我们能够享受到祂的顺服，是因为我们与祂联合，透过我们与祂联合，by union with him.。It is this that serves to advertise the significance of that which is the central truth of all soteriology，这个顺服跟我们透过与祂联合，进入祂里面，享受到这些的恩典了。就是这个就宣扬救赎论的中心真理的重要性， namely， union and communion with Christ.整个的救赎的最重要的那个核心的意义就是与基督的联合union，还有相交communion ，union and communion与基督联合，与基督交通。
While the concept of obedience supplies us with an inclusive category 是的，顺服这个概念为我们提供了一个涵盖性的概括性的一个的范畴一个的概念in terms of which the atoning work of Christ may be viewed 我们通过这个概念能够理解基督赎罪的大工and which established at the outset the active agency of Christ in the accomplishment of redemption，而且建立一个原则，就是从头开始呢，基督成就救赎是积极的主动的 we must now proceed to analyse 现在我们读懂了这个顺服的概念了我们现在要进一步去分析，those specific category那些不同的特殊的分析或者概念 by means of which the Scripture sets forth the nature of the atonement.圣经用这些特定的，不同的概念来表达救赎的本质，nature，the nature of the atonement.赎罪的本质。这里有四个特定的概念：第一，Sacrifice.三献上自己为祭。第二，Propitiation挽回祭，第三，reconciliation上帝与我们和好，第四，redemption 赎罪。
1.Sacrifice，献祭。It lies on the face of the New Testament that Christ’s work is construed as sacrifice.从表面上，新约圣经就表明耶稣基督的大工是一个献祭的工作。 And the only question is:所以我们唯独要问的问题是： what notion of sacrifice governs this pervasive use of the term sacrifice as it is applied to the work of Christ? 新约圣经这么广泛的使用献祭这个名词来指基督的大工，是怎么样一个的献祭的概念呢？This question can be answered only by determining 若要回答这个问题，就必须要要决定what was the notion of sacrifice entertained by the New Testament speakers and writers.要决定新约圣经里的讲话的跟写下圣经的人，他们思想里面献祭的概念，是怎么样一个概念。
Steeped as these were in the language and ideas of the Old Testament，这些的作者们，是浸淫在旧约的用词和概念的世界里面的，there is but one direction in which to seek their interpretation of the meaning and effect if sacrifice.所以，假如我们要了解他们对献祭的意义和效果是什么意思的话呢，只有一条路可以走。What is the Old Testament idea of sacrifice? 这个路就是要问旧约的献祭的概念是什么呢？Much debate has revolved around this question. 问这个问题呢，有很多的争辩的。But we can be content to say with confidence 但是我们可以很满足的，很有信心地说that the Old Testament sacrifices were basically expiatory.旧约的献祭都是赎罪的expiatory，赎罪的。
This means that意思就是说呢 they had reference to sin and guilt.意思就是说旧约的献祭都是指向罪和罪孽。 Sin involves a certain liability，罪就带来罪的债务， a liability arising from the holiness of God， 这个债务是因为上帝的圣洁的缘故，on the other hand， 这是一方面，and the gravity of sin as the contradiction of that holiness， on the other.另外方面呢，是因为罪触犯了上帝的圣洁，这个严重性。 The sacrifice was the divinely instituted provision 另外一方面呢，是因为罪触犯了上帝的圣洁，这个严重性。whereby the sin might be covered 来遮盖这个罪，and liability to divine wrath and curse removed. 除去遭受上帝的愤怒和定罪的，除去这个的债务。The Old Testament worshipper when he brought his oblation to the altar 旧约时代的敬拜者，当他把他的祭物带到祭坛的面前的时候呢，substituted an animal victim in his place.就用这个动物的祭牲作为取代他的取代品。
In laying his hands upon the head of the offering 当他把手按在这个祭牲的头上的时候there was transferred symbolically to the offering the sin and liability of the offerer. 当他按手的时候呢，这个献祭者的罪和罪债就通过这个表征就转移到这个祭物的身上。This is the pivot on which the transaction turned. 整个的交换的轴心就在这里。The notion in essence was that 这个核心的意义、核心的概念就是说，the sin of the offerer was imputed to the offering 这个献祭者的罪就归算到这个祭物身上and the offering bore as a result the death-penalty.因此呢，结果就是说，这个祭物就承担了死刑、死的刑罚。 It was substitutive endurance of the penalty 就是说这里是一种取代性的忍受惩罚or liability due to sin.或取代性的承担罪所带来的罪债。
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Obviously there was a great disproportion between the offerer and the offering 当然，这个献祭者和这个祭物之间是不成比例的and corresponding disproportion between the liability of the offerer and that executed upon the offering.平衡的就是说，这个献祭者的罪债和施行在这个祭物身上的罪债之间也是不成比例的。These offerings were but shadows and patterns.这种的祭物只不过是影子、只不过是是样式而已。 Nevertheless the expiatory notion is apparent，但是这个赎罪的概念是明显的， and it is this expiatory significance that provides the background for the interpretation of Christ’s sacrifice. 就是这种的赎罪性的重要性，赎罪性的意义就提供了，解释基督的献祭的一个的背景。The work of Christ is expiatory，基督的大工是赎罪性的， expiatory indeed with a transcendent virtue， efficacy， and perfection 不单是赎罪性的，而且是有超越的能力virtue，有效efficacy，和完美性 perfection 的一种的赎罪的，that could not apply to bulls and goats， 这种的赎罪大工是牛羊的赎罪不可能达到的，yet expiatory in terms of the pattern provided by the Old Testament sacrificial ritual. 但是呢，旧约的献祭的礼仪却提供了这个样式。
This means that 意思就是说呢to him， as the great sacrifice offered without spot to God， were transferred the sins and liabilities of those whose behalf he offered himself as a sacrifice.就是说，耶稣基督当祂献上自己为祭的时候，祂是代表那些人的，这些罪人的罪和罪债都转移到祂的身上，祂就是那个毫无瑕疵的献上给上帝的伟大的祭物。By reason of this imputation 就是因为这种的归算这个的转移he suffered and died，祂受苦、受死，just for unjust，公义的为不义 that he might bring us night to God.好叫祂领我们来亲近上帝。 By one sacrifice，透过一次的献祭， he hath perfected for ever all them that are sanctified.祂就使所有被成圣的人呢，成为完全了。
While the New Testament writers do not find in Christ’s offering of himself a literal fulfilment of all the prescriptions of the Levitical laws as these applied to the animal offerings，是的，新约作者并没有说基督献上自己的时候呢，就字义上就实现了所有利未制度律法的要求，就是说在动物的献祭方面的要求，耶稣基督并不是字意上成全了这一切，yet it is very apparent that they have distinctly before their minds certain specific transactions of Mosaic ritual.但是很明显的就是说，新约作者呢，他们的思想里面很清楚的是想到摩西时期的礼仪的某一些特定的献祭的交换的。
For example，in Hebrew 9:6-15 譬如说，在希伯来书9:6-15，the transactions of the great day of atonement 赎罪日的那些的献祭里面的交换呢are specifically mentioned，是特别在希伯来书9:6-15提到的，and it is with these transactions clearly in mind and on the basis of the symbolical and typical import of this ritual that the writer sets forth the transcendent efficacy，perfection and finality of the sacrifice of Christ. 希伯来书的作者，提出耶稣基督的献祭的超越的有效性，完美性和最后至终性，很清楚的是根据旧约的这个礼仪的表征和预表。
希伯来书9:11-12节。“But Christ having come a high priest of the good things to come， through the greater and more perfect tabernacle， not made with hands， that is to say， not of this creation， nor yet through the blood of goats and calves， but through his own blood， he entered in once for all into the holy place，having obtained eternal redemption”(vers.11，12;cf.vers.23.24) 希伯来书第九章11到12节，“但现在基督已经来到，作了将来美事的大祭司。经过那更大，更全备的帐幕不是人手所造，也不是属乎这世界的，并且不用山羊和牛犊的血，乃用自己的血，只一次进入圣所，成了永远赎罪的事。”（参考希伯来书9:23-24）
Likewise in Hebrew 13:10-13 同样的，在希伯来书第13章10到13节we cannot fail to see that 我们不可能避免看到（看不到）the writer exhibits the work of Christ and his sacrifice under the form of those sin-offerings 作者透过这些的赎罪祭的形式来表达耶稣基督的大工和祂的献祭的，–the sin offering for the priest and the sin-offering for the whole congregation就是为了祭司的罪的赎罪祭和为了整个会众的罪的赎罪祭–whose blood was brought into the holy place 祭物的血是带进到圣所and whose flesh and skin and legs were burned without the camp.而祭物的皮、肉和腿是在营外烧的。
Since no part of the flesh of such sin-offerings was available for the priests，而这个祭物的肉，赎罪祭的肉没有任何一部分是要送给祭司的，the writer applies this to Christ，希伯来书的作者就把这个指向基督 not indeed with literal fulfilment of all details 不是说在每个细节上基督都字义的实现but with appreciation of the parapolic and typical significance.乃是说呢，这里要欣赏到，这里是一个比喻，一个的喻表，这里比喻和预表才是那个重要性之所在。
希伯来书13:12-13: “Wherefore Jesus also，in order that he might sanctify the people through his own blood， suffered without the gate. Let us go forth therefore， unto him without the camp， bearing his reproach”(vers.12，13) 希伯来书第13章12-13节，“所以耶稣要用自己的血叫百姓成圣，也就在城门外受苦。这样我们也当出到营外，就了他去，忍受他所受的凌辱。”
Jesus，therefore，offered himself a sacrifice and that most particularly under the form or pattern supplied by the sin-offering of the Levitical economy. 因此，耶稣基督献上自己为祭，特别是根据利未制度里面的赎罪祭所提供的样式。In thus offering himself 基督既然这样地献上自己he expiated guilt 祂就为罪咎做成了赎罪and purged away sin同时洁除了罪 so that we may draw near to God 好叫我们能够亲近神in full assurance of faith 借着信心有充分完全的确据这样亲近神and enter into the holiest by the blood of Jesus，透过耶稣基督的宝血，进入到至圣所， having our hearts sprinkled from evil conscience 我们的良心，有祂的宝血洒在我们的良心上，不再有一个邪恶的良心，and our bodies washed with pure water.我们的身体透过净水被洗净了，就是我们的身体心灵都完全洗净了。
In this connection we must also keep in view what we have reflected on already 在这里我们也必须要注意到我们前面已经思考过的事，乃是说that the Levitical sacrifices were patterned after the heavenly exemplar，利未制度里祭司所献上的祭物是根据天上的样式所做的after what the epistle to the Hebrews calls “the heavenly things”.就是根据希伯来书作者所称天上的事“the heavenly things”。
The bloody offerings of the Mosaic ritual 摩西时期，摩西制度礼仪的流血的献祭were patterns 是样式of the grand offerings of Christ himself by which the things in heaven were purified(Heb.9:23). 乃是耶稣基督要洁净天上的事的那个伟大的献祭一个的样式或者是影子，希伯来书9:23.This serves to confirm the thesis that 这里就再一次的要证明我们要讲的重点，乃是说what was constitutive in the Levitical sacrifices must also have been constitutive in the sacrifice of Christ.在利未制度里献祭的那个构成它核心意义的要点同时就是耶稣基督献上自己为祭那个构成核心意义的要点。 If the Levitical sacrifices were expiatory ， 假如利未制度里的献祭是赎罪性的how much more must the archetypal have been expiatory，那么天上的原本的那个的献祭更加是赎罪性的and expiatory ，be it remembered， not on the plane of the temporary， provisional， preparatory， and partial 还要记得不是在那个暂时的、暂定的、预备性的、部分的哪个层面的赎罪，不是的，but on the plane of the eternal， permanently real， the final， and the complete. 乃是在那个永恒的、永久性真实的、最后的、完整的那个层面上基督的献祭是赎罪性的。The archetypal offering， was therefore efficacious 因此那个原本的献祭是有效性的in a way that the ectypal could not be预表的献祭是不可能有这种的有效性的。
It is this thought that is in evidence when we read，（Heb.9:14）希伯来书9:14”How much more shall the blood of Christ， who through the eternal spirit offered himself without spot to God， purge our conscience from dead works to serve the living God.”(Heb.9:14). 我们读到希伯来书9:14，就是遇到这个考虑，这个的思想的，希伯来书9:14，“何况基督借着永远的灵，将自己无瑕无疵献给上帝，他的血岂不更能洗净你们的良心，除去你们的死行，使你们侍奉得永生上帝吗？”
我们下一讲再讲继续来讲基督的sacrifice献祭。
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