Redemption Accomplished and Applied part1-section 4
《再思救赎奇恩》第一部分第4讲
主讲：林慈信牧师_校对：刘加立_文字：cherry
我们在讲圣经里面有哪些经文，还有哪些要考虑的含义让我们坚持呢？救赎是后果性的，就是既然上帝决定了、预定了要拯救祂的选民，基督流血替罪的救赎是绝对必须的。
第五，The 5th consideration now Scriptural evidence and Scriptural considerations No.5 support the consequence absolute necessity of the atonement, in an other word, since God has determined to save his elect, therefor blood-shedding of Substitutional sacrifice Jesus Christ is necessary.
5.第五个考虑The cross of Christ is the supreme demonstration of the love of God 基督的十字架是上帝的爱的最高的形式，最高的彰显，(Rom. 5:8; 罗马书5:8，1 John 4:10约翰一书4:10).The supreme character of the demonstration resides in the extreme costliness of the sacrifice rendered. 为什么说十字架是上帝的爱最高最高的彰显？这个最高性是在于基督所成就的牺牲，是这么极度的付上极度的代价，extreme costliness。It is this costliness 就是这个付出的代价that Paul has in view when he writes: 保罗在罗马书第八章32节所说的，就是考虑到这个代价“He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom. 8:32). 罗马书第八章第32节，“上帝既不爱惜自己的儿子为我们众人舍了，岂不也把万物和祂一同白白的赐给我们吗？The costliness of the sacrifice assures us 基督的牺牲所付上这么的极度的代价向我们保证of the greatness of the love 保证上帝的爱是多么的大and guarantees the bestowal of all other free gifts. 也向我们保证，上帝必然赐下所有其他白白的恩赐的。
We must ask, however我们必须问一个问题: would the cross of Christ be a supreme exhibition of love if there were no necessity for such costliness? 假如耶稣基督付上那么重大的代价，costliness这个代价的沉重性不是必需的话，那么基督的十字架还是那个上帝的爱的最高的彰显吗？Is it not so that 事实上岂不是如此呢？就是说the only inference on the basis of which the cross of Christ can be commended to us as the supreme exhibition of divine love is that the exigencies provided for required nothing less than the sacrifice of the Son of God? 我们根据怎么样的一个推论，来看到上帝用十字架来彰显祂最高的爱，乃是说，这根据怎么样的推论呢？乃是根据事实上这个迫切的情况所要求的。就是要求上帝的儿子的牺牲，任何更低的赎罪是不足够的。所以十字架是上帝的爱最高的彰显。On that assumption we can understand John’s utterance, 根据这个的前提，我们就可以明白使徒约翰所讲的(1 John 4:10)约翰一书四章十节“Herein is love, not that we loved God, but that he loved us and sent his Son to be a propitiation for our sins” . 约翰一书第四章第10节，“不是我们爱上帝，乃是上帝爱我们，差祂的儿子为我们的罪作了挽回祭，这就是爱了。”Without it we are bereft of the elements necessary to make intelligible to us the meaning of Calvary若没有这个，就是没有这个罪的困境的迫切性呢，我们就没有那些必须要有的要素，让我们理解加略山的意义，to make intelligible to us the meaning of Calvary and the marvel of its supreme love to us men.若没有这些的话呢，我们就不能够理解十字架的意义和为什么十字架是上帝向我们罪人彰显祂的爱的最高的彰显，最奇妙的彰显，就是因为我们的罪是这么的严重。
第六个考虑，No.6: Finally, there is the argument from the vindicatory justice of God. 最后我们的论点是根据上帝这种的惩罚性的正义vindication,报复、惩罚，justice正义、公正，上帝是公正的，必须要惩罚的。Sin is the contradiction of God罪就是否认神触犯神 and he must react against it with holy indignation.上帝必须以祂的圣洁的愤怒来对罪有所回应。This is to say that sin must meet with divine judgment 换言之，罪就必然地遭受上帝的审判(cf. Deut. 27:26参考申命记27:26; Nah. 1:2拿鸿书1:2; Hab. 1:13哈巴谷书1:13; Rom. 1:17; 3:21-26罗马书1:17；3:21-26; Gal. 3:10, 13加拉太书3:10，13). It is this inviolable sanctity of God’s law就是这个上帝的律法的不可侵犯的圣洁性, the immutable dictate of holiness 上帝的圣洁，不改变的要求and the unflinching demand of justice上帝的公义的坚定的要求, that makes mandatory the conclusion 因此下列的结论是必须的结论that salvation from sin without expiation and propitiation is inconceivable. 若没有赎罪expiation ，若没有挽回祭propitiation ，从罪被拯救出来是不可思议的，是不可能的！
It is this principle 就是这个原则that explains the sacrifice of the Lord of glory来解释荣耀的主的牺牲, the agony of Gethsemane客西马尼园的痛苦, and the abandonment of the accursed tree. 上帝在这个咒诅的十字架上如何的弃绝祂的爱子。It is this principle 就是这个的原则that undergirds the great truth 支撑着这个伟大的真理that God is just and the justifier of him that believeth in Jesus. 上帝祂自己是公义的，也称那些信耶稣的人为义（罗马书第三章26-27节）For in the work of Christ the dictates of holiness and the demands of justice have been fully vindicated. 因为基督的救赎大工就完全的满足了，证实了上帝圣洁的要求和上帝公义的要求。God set him forth to be a propitiation 上帝显示基督作为挽回祭to declare his righteousness. 为了要宣告上帝是公义的上帝。
For these reasons we are constrained to conclude 因为上面这些理由，我们必须得要做出这个结论that the kind of necessity which the Scriptural considerations support 圣经的经文和圣经的考虑所支持的是怎么样的一种的救赎的必须性呢？乃是is that which may be described as absolute or indispensable. 就是一种绝对的必须，或者不可或缺的必需。The proponents of hypothetical necessity do not reckon sufficiently with the exigencies involved in salvation from sin unto eternal life那些相信假设性的必须性的那些的学者们呢，并没有充分的考虑到，从罪被拯救出来进入了永生，是怎么样一件的迫切的难题; they do not take proper account of the Godward aspects of Christ’s accomplishment. 他们并没有正确地考虑到基督所成就的大工，是面向上帝成就的。就是说满足上帝的愤怒、公义等等。
If we keep in view the gravity of sin 假如我们不忘记专注于罪的严重性and the exigencies arising from the holiness of God 还有，不光是罪的严重性，还有上帝的圣洁所带来这种都迫切的危机which must be met in salvation from it以至于从罪拯救出来，需要怎么样的一种的救赎呢, then the doctrine of indispensable necessity makes Calvary intelligible to us 这样子的话呢，这个绝对的、不可或缺的必须性就让我们能够正确地理解加略山的十字架and enhances the incomprehensible marvel of both Calvary itself and the sovereign purpose of love which Calvary fulfilled. 就让我们可以看到这个不可思议的荣耀，加烈山十字架本身的荣耀，还有加略山的十字架所成就的上帝的爱的主权的旨意的荣耀。The more we emphasize the inflexible demands of justice and holiness我们越是强调上帝的公义和圣洁的不可妥协的要求，越是强调上帝的公义圣洁的不可妥协的 the more marvelous become
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the love of God and its provisions. 那么我们就更诧异上帝的爱和祂的爱所提供的救赎是多么的荣耀。第一章结束，the end of chapter 1.The Necessity of atonement.
Chapter 2 第二章：The Nature of the Atonement救赎的本质，赎罪的本质.in this chapter 5 themes are explained这一章解释了五个重要的概念。Obedient 基督的顺服，Sacrifice献祭，Propitiation挽回祭，Reconciliation上帝与罪人和好，and finally redemption最后是救赎。The Necessity of atonement.救赎的本质。
Introduction 引言:
In dealing with the nature of the atonement 当我们要处理赎罪的本质的时候呢it is well to try to discover some comprehensive category 我们应该去发现一个比较涵盖性的，综合性的一个的范畴，就是一个概念under which the various aspects of Biblical teaching may be subsumed.用这个的涵盖性的概念来包含圣经所教导的赎罪不同的层面，这样做是很好的。就是说我们在没有讨论到献祭、挽回祭、上帝与人和好和赎罪之前呢，找一个涵盖性的概念是很好的。The more specific categories in terms of which the Scripture sets forth the atoning work of Christ are sacrifice, propitiation, reconciliation, and redemption.圣经是用哪些的特定的范畴或者概念来呈现基督的赎罪大工呢？乃是祂的献祭、挽回祭，上帝与人和好和赎罪，或者救赎Redemption。或者是救赎redemption。But we may properly ask if there is not some more inclusive rubric 但是我们可以很正确的去问，有没有一个更概括性的一个的题目rubric ，under which these more specific categories may be comprehended. 这个更概括性的主题呢，来comprehend，包含这些比较特定的，比较细的概念呢？
答案：The Scripture regards the work of Christ as one of obedience 圣经告诉我们基督的大工是顺服的大工and uses this term, or the concept that it designates, with sufficient frequency而圣经用顺服这个名词，或者顺服这个名词所指向的概念，圣经是多次的用这个圣经名词跟概念的 to warrant the conclusion因此支持我们做这个结论，就是that obedience is generic顺服，就是那个比较概括性的类别 and therefore embracive enough 因此呢，是有足够的包含性、涵盖性enough to be viewed as the unifying or integrating principle. 因此呢我们可以看,顺服乃是整个的救赎大工的那个原则，使所有其他的概念联合起来，整合起来。
We should readily appreciate the propriety of this conclusion我们应该很自然地看出这个结论是合宜的、正当的，when we remember that因为我们会记得 the one passage in the Old Testament that above all others delineates the pattern of Christ’s atonement is Isaiah 53.旧约里面特别是一段经文，超过所有其他旧约经文，是勾画出基督赎罪大功的样式的，这段经文是以赛亚书53章。
But we ask: 但是我们问in what capacity is the suffering personage of Isaiah 53 viewed?以赛亚书53章，这个受苦的这个位格、这个仆人呢，他是有怎么样的身份的呢？ It is none other than that of servant. 是受苦者的身份，就是他是仆人。It is by that designation he is introduced,是用仆人这个称谓来提出这个受苦者的 “Behold my servant shall deal prudently”(Isi52:13).以赛亚书第52章，以赛亚书第52章第13节，我的仆人行事必有智慧， And it is in that capacity that he reaps the justifying fruit,”受苦者是以仆人的身份来获得，称义收获这个果子的，(Isi53:11 以赛亚书53:11）by his knowledge shall my righteous servant justify many”.（以赛亚书53:11）有许多人因认识我的义仆得称为义。
Our Lord himself puts beyond all doubt the validity of such a construction我们的主耶稣的教导呢，让我们看到这种的建构、这个解释呢毫无疑问的是合理的，when he defines for us the purpose of his coming into the world 当耶稣基督为我们阐释祂来到世界的目的in terms that precisely convey such a connotation:” 耶稣基督所用的概念呢，或者名词呢，就恰恰就是要表达这种的含义的（约翰六章38节John 6:38) I came down from heaven not to do my own will but the will of him that sent me”(John6:38).(约翰福音6:38)”因为我从天上降下来，不是要按自己的意思行,乃是要按那差我来者的意思行“，And with reference even to the climactic event which is pivotal in the accomplishment of redemption, his death, he says.耶稣指向那个巅峰性的事件，就是要成就赎罪的那个的曲轴这个中枢的事件，就是耶稣指向祂的死的时候，祂是这样说的，”On this account the Father loves me because I lay down my life in order I may take it again. No one takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again. This commandment have I received from my Father”(John 10:17,18).主耶稣是这样说的，（约翰第十章17-18节）”我父爱我，因为我将命舍去，好再取回来，（18节）没有人夺我的命去，是我自己舍的，我有权柄舍了，也有权柄取回来。
这是我从我父所受的命令。“ And nothing to this effect could be more explicit than the words of the apostle.使徒保罗的话呢，就更加明确的直言，达到同样的效果（Rom.5:19罗马书第五章19节) “For as through the disobedience of the one man many were constituted sinners, even so through the obedience of the one many will be constituted righteous”(Rom.5:19).”(罗马书第五章第19节)因一人的悖逆disobedience众人成为罪人 many were constituted sinners,成为罪人，照样因一人的顺从obedience 众人也成为义了constituted righteous。（腓立比书2:7-8）He made himself of no reputation, taking the form of a servant, being made in the likeness of men. And being found in fashion as a man he humbled himself, becoming obedient unto death, even the death of the cross”(腓立比书2:7-8；Phil.2:7,8;)反倒虚己，取了奴仆的形象，成为人的样式，既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上（参考加拉太书4:4，cf.Gal.4:4).
And the epistle to the Hebrews also has its own peculiar turn of expression而希伯来书的作者也有他自己独特的表达的方式的 when it says that 希伯来书的作者是这样说的（希伯来书5:8-9，参考2:10）the Son“learned obedience from the things which he suffered, and being made perfect became the author of eternal salvation to all them that obey him”(希伯来书5:8,9;cf.2:10) 作者是这样说的，“祂虽然为儿子，还是因所受的苦难学了顺从。祂既得以完全，就为凡顺从祂的人成了永远的救的根源。”（参考希伯来书2:10）
This obedience has frequently been designated the active and passive obedience .基督这个的顺服呢，很多时候用这个名称被定名，就是基督积极的顺服和消极的顺服。或者主动的和被动的顺服the active obedience and passive obedience。基督主动的顺服和被动的顺服。
我们下一讲继续来讲基督的顺服，有好几方面的考虑的。In our next section, we will continue with Murry’s expression of the obedience of Christ and comprehensive category or concept in this chapter. 基督的顺服使这一章第一个概括性的概念。第二章的第一个概念，obedience 顺服。
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