Redemption Accomplished and Applied –part 1，section 2。
主讲：林慈信牧师_校对：刘加立_文字：cherry
《再思救赎奇恩》第一部分第二讲，我们继续讲“救赎的理由”或者是“必需性”the question as to the reason or necessity。What is the reason why the love of God should take such a way of realizing its end and fulfilling its purpose? 为了什么原因，或者理由上帝的爱要用这种的实现祂的目标，成全祂的旨意的方法呢？Why， we are compelled to ask， 我们感觉到有点催逼要问为什么the sacrifice of the Son of God， 为什么上帝的儿子要牺牲，why the blood of the Lord of glory? 荣耀的主要流出宝血呢？“For what necessity and for what reason，”asked Anselm of Canterbury， “did God， since he is omnipotent， take upon himself the humiliation and weakness of human nature in order to its restoration.”安瑟伦这样问：“为了怎么样一种的必须性，为了什么的原因上帝既然祂是全能的，要承担人性的卑微和软弱，好叫恢复人性呢？
安瑟伦的话，Why did not God realize the purpose of his love for mankind by the word of his power and the fiat of his will? 上帝为什么不就用祂的大能的话语和祂的神谕旨意the fiat of his will就能够实现祂的爱的目的呢？If we say that he could not， do we not impugn his power?如果我们说上帝不能这样做，我们是不是怀疑主宰祂的大能呢？If we say that he could but would not， 假如我们说祂能，但是不愿意这样做，do we not impugn his wisdom? 我们是否在指摘祂的智慧呢？Such questions are not scholastic subleties or vain curiosities. 这些的问题并不是经院主义的很微妙的诡辩，或者是一些虚妄的好奇。To evade them 若逃避这些问题，is to miss something that is central in the interpretation of the redeeming work of Christ 若逃避呢？我们就错过了解释基督赎罪大功的里面一些的很核心的要素and to miss the vision of some of its essential glory. 也错过了看到赎罪本质上荣耀的一部分。
Why did God become man? 上帝为什么成为人？或者取得人性？Why， having become man， did he die? 上帝取得人性之后为什么死？Why， having died， did he die the accursed death of the cross?上帝既然死，祂为什么承担十字架这个受咒诅的死呢？This is the question of the necessity of the atonement. 这个就是赎罪的必须性这个问题了。
Among the answers given to this question， two are most important. 在回答这个问题的众多的答复之间，有两个或者两个理论是最重要的。
They are， first， the view known as that of hypothetical necessity 首先第一个观点是被称为假设的必须性，hypothetical necessity and， second， 第二，第二个观点，the view which we may call that of consequent absolute necessity. 我们可以称第二个观点作为后果性的绝对必须性consequent absolute necessity。那忍耐。
下面会解释这两个不同的观点。The former was held by such notable men as Augustine and Thomas Aquinas.第一个观点就是假设的必需性，有奥古斯丁和阿奎那这些的著名的神学家所坚称的。The latter may be regarded as the more classic protestant position. 第二个观点可以说是经典基督新教的立场。
他现在来解释第一个观点。The view known as that of hypothetical necessity maintains被称为假设的必须性这个观点所坚持的是that God could have forgiven sin and saved his elect without atonement or satisfaction上帝可以不透过赎罪或者满足祂的公义来赦免罪，来拯救祂的选民的— other means were open to God to whom all things are possible.在上帝面前还有其他敞开的路可以走，因为对上帝来说没有什么是不可能的，凡事都能。
But the way of the vicarious sacrifice of the Son of God was the way which God in his grace and sovereign wisdom chose 但是神的儿子的代替性的牺牲是上帝出于祂的恩典和主权的智慧选择的方法because this is the way in which the greatest number of advantages concur因为这个方法有最多的好处汇集在它里面，and the way in which grace is more marvellously exhibited.而这个方法呢，是让恩典更奇妙的彰显出来。So， while God could save without an atonement， 因此上帝一方面可以不透过赎罪来拯救，你看到这里atonement是赎罪，save 是拯救，上帝可以不透过赎罪，就是十字架来拯救人，yet， in accordance with his sovereign decree， he actually does not. 但是呢，根据祂的主权的旨意，祂并没有这样做，祂并没有越过赎罪来拯救。
Without shedding of blood there is actually no remission or salvation. 若没有流血，就具体上没有赎罪，没有拯救。Yet nothing inheres in the nature of God or in the nature of remission of sin that makes blood-shedding indispensable. 但是在上帝的本性，或者是在赦免的本质上，没有什么固有的本质是让流血是不可或缺的。流血不是必须要有的，上帝的爱、上帝的本性，罪得赦免方面，并不让流血是不可或缺的。这个是第一个观点。
The other view we call consequent absolute necessity. 第二个观点呢，我们称它叫后果的绝对必须性。The word “consequent” in this designation points to the fact that后果性，“consequent”这个字，在名称里这个字是指向一个事实，就是God’s will or decree to save any is of free and sovereign grace.上帝的定意，或者旨意，decree or will，要拯救任何人这个定意和谕旨呢，是出于祂的自由的、主权的恩典。To save lost men was not of absolute necessity 拯救失丧的人并不是绝对必须的but of the sovereign good pleasure of God. 乃是出自上帝主权的美意。The terms “absolute necessity，” however， indicate that 但是后面说绝对的必须性这两个字，“absolute necessity，”呢，就指出that God， having elected some to everlasting life out of his mere good pleasure，上帝既然出于祂的美意，就已经拣选了某些人得到永生，was under the necessity of accomplishing this purpose through the sacrifice of his own Son，所以呢，祂既然拣选了，祂就有这个必须性透过祂的独生子的牺牲成就这个目的。
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a necessity arising from the perfections of his own nature. 这个必须性，是流自祂的本性的诸般的完美。意思是说不是祂的本质，乃是祂诸般的属性，本质是比较基本一点的，inherent nature， perfections of nature是比较具体的、道德的。In a word， while it was not inherently necessary for God to save，一方面上帝本质上并不是必须要拯救，yet，since salvation had been purposed， 但是救恩既然是祂的永恒的计划，已经purpose已经计划了，it was necessary to secure this salvation through a satisfaction that could be rendered only through substitutionary sacrifice and blood-bought redemption.既然祂已经定意，因此呢就必须透过一种的满足、一种的补罪satisfaction唯有透过替代性的牺牲，substitutionary sacrifice和流血买来的救赎，blood-bought redemption才能够做成的补罪。这样来保证保障这个救恩。
再来一次啊，既然上帝定意要拣选，要救赎一批人，所以祂就必须要用这种的流血的替代性的牺牲来补罪，来满足来保障祂所定意的救恩。It might appear to be vainly speculative and presumptuous to press such an inquiry and to try to determine what is inherently necessary for God. 有人会觉得这种是一种虚妄的猜测，很狂妄、冒失的一种的探讨来问上帝本质上有什么是必须的。
Furthermore， it might appear to lie on the face of such a text as， “without the shedding of blood there is no remission” that the extent of revelation to us is simply that there is de facto no remission without blood-shedding and that it would be beyond the warrant of Scripture for us to say what is “de jure ”indispensable for God. 不但如此，从表面上来看，若没有流血就没有赦罪。这种的尽管从表面上来看呢，我们就认为上帝的启示到什么程度呢？就是根据事实，de facto（拉丁语法学词汇，描述了现实中存在的实践，即使他们不被法律正式承认。它通常是在在实务上出现的事情）若不流血，就没有赦罪。所以呢我们就不没有圣经的批准，来再进一步来说，究竟对上帝的来说，不单是据实de facto，而是据理「de jure」（拉丁语的法律用语。它表示「法律上规定的情况」，尤其是虽有规定但实际上并非如此的情况。）对上帝来说什么是不可或缺的。他的意思是说，很多简单一点的基督徒头脑中说：圣经已经说了吗，若不流血，就没有赦罪。你还要再问上帝必须要做什么干嘛呢？岂不是很骄傲很狂妄吗？
But it is not presumptuous for us to say that certain things are inherently necessary or impossible for God. 但是我们若要说某些事情对上帝本质上来说是必须的，或者某些事情对上帝来说是不可能的，这样说呢，并不是冒失、并不是狂妄的。It belongs to our faith in God to avow 我们对上帝的信心的一部分，就是要声明，要承认，avow，that he cannot lie。我们要声称上帝是不撒谎的，and that he cannot deny himself.上帝也不会也不可能背乎自己的。Such divine “cannots” are his glory这些的不能不可能呢就是祂的上帝的荣耀and for us to refrain from reckoning with such “impossibles” would be to deny God’s glory and perfection. 假如我们若不去承认这些的不可能呢，就等于否认上帝的荣耀和上帝的完美。
The question really is:所以真正的问题是，does the Scripture provide us with evidence or considerations on the basis of which we may conclude圣经有没有提供给我们一些的证据，一些的考虑，我们可以根据这些证据，根据这些的考虑来做这个结论，说，that this is one of the things impossible or necessary for God， 这件事情对祂来说不可能的，或者是必须的，impossible for him to save sinners without vicarious sacrifice 不可能没有替代的牺牲来拯救罪人and inherently necessary， therefore， that salvation freely and sovereignly determined，should be accomplished by the blood-shedding of the Lord of glory. 因此呢什么是本质上必须的呢？就是上帝主权的、自由的决定，或者计划的救恩呢，就必须透过荣耀的主的流血来成就。所以我们要问的问题就是说，上帝不可能不这样做的，有没有圣经的根据呢？
The following Scriptural considerations appear to require an affirmative answer. 我们下面有一些的根据圣经的考虑，就好像是要求我们必须说：是的。祂不可能不透过十字架来拯救，祂必须得要透过荣耀的主的流血来成就祂所决定、祂所计划的救赎计划的。In adducing these considerations 当我们提出这些考虑的时候呢，it must be remembered 我们必须要记得，that they are to be viewed in co-ordination and in their cumulative effect.我们必须要把它们排列，联合起来，看祂们整体的一一同的效果。下面呢，他要提出一些不同的经文跟考虑，第一段经文是希伯来书2:10，17，第二个考虑是约翰福音第三章14-16节，第三套的经文是来自希伯来书第一章，第二章和第九章。
The first Scripture of consideration–1.There are those passages which create a very strong presumption in favor of this inference.有一些经文呢，给我们很重的理由支持这个推论的。就是上帝既然祂决定了要救赎，祂就必须透过流血。In Hebrews 2:10， 17，for example，例如在希伯来书第二章第十节和第17节it is estimated that it was divinely appropriate that the Father in bringing many sons unto glory should make the captain of their salvation perfect through sufferings and that it behooved the Savior himself to be made in all things like unto his brethren. 我们来读一读，希伯来书第二章第十节和第十七节We shall now read Hebrews 2:10 For it was fitting that he， for whom and by whom all things exist， in bringing many sons to glory， should make the founder of their salvation perfect through suffering。Hebrews 2:17 Therefore he had to be made like his brothers in every respect， so that he might become a merciful and faithful high priest in the service of God， to make propitiation for the sins of the people.希伯来书第二章第10节，然后呢第17节.第十节:原来那为万物所属，为万物所本的要领许多的儿子进荣耀里去，使救他们的元帅因受苦难得以完全，本是合宜的。17节：所以祂，就是基督，凡事该与祂的弟兄相同，为要在上帝的事上成为慈悲忠信的大祭司，为百姓的罪献上挽回祭。
我就不再读慕理自己所讲的，他就是在重复希伯来书第二章第十节和第十七节。The force of such expressions这种的表达这种的措辞的整个的势力呢is scarcely satisfied by the notion that it was merely consonant with the wisdom and love of God to accomplish salvation in this way. 完全不符合这种的想法，这种的概念，就是说呢，上帝用这个方法，就是祂的儿子的牺牲来成就救恩呢，只不过是符合祂的智慧和爱而已。This is true，of course， 当然这个是事实and is maintained on the view known as that of hypothetical necessity. 这个就是刚才所讲的一种的第一种的观点，就是假设的必须性这个观点所坚持的，当然是符合上帝的智慧跟爱了。
But more appears to be said in this passage.但是希伯来书第二章所讲的不止这么一点点。The case appears to be rather 这里的论点好像是如此that such were the exigencies of the purpose of grace 上帝恩典的计划的迫切性是如此that the dictates of divine propriety什么是上帝的正当的做法，就要求救恩 required that salvation should be accomplished through a captain of salvation who would be made perfect through sufferings就要求救恩的元帅怎么成就救恩呢？就是透过受苦得以完全 and that this entailed for the captain of salvation that he be made in all things like unto his brethren. 因此呢这个的含义就是，这个救恩的元帅就必须在凡事上都与祂的弟兄相同，或者相似。
In other words， 换言之we are carried beyond the thought of consonance with the divine character 换言之这段经文，让承带着我们越过，不仅仅是考虑到十字架是符合上帝的属性character，to the thought of divine properties 不但是属性性格，乃是祂的特性properties，which made it requisite that the many sons should be brought to glory in this particular way.因此呢，上帝的众子要通过这个特定的方法来进到荣耀是必须的。这里慕理说的不仅仅是上帝的爱，祂的智慧这种的性格，乃是上帝的正当性，祂必须要这样做。to prioty ??(22:42) 或者property这个字非常难翻译。If this is the case， 若是如此呢then we are led to the thought that 经文带领我们进入的思想乃是说呢exigencies of divine import are met by the sufferings of the captain of salvation. 我们就进入这个思想，就是我们的救恩的元帅，祂的受苦呢就是满足了上帝认为重要的那些事情的迫切性，满足这个迫切的需求。The agencies of define important.（23:25）满足了对上帝来说重要的那些事情的迫切性。
第二例经文：There are passages， such as John 3:14-16， 有一些好像约翰福音3:14-16接的经文which rather definitely suggest这些经文很确定的暗示，指示 that the alternative to the giving of God’s only-begotten Son and his being lifted up on the accursed tree is the eternal perdition of the lost.上帝的独生子，假如上帝不赐下，也不被举起在这个咒诅的十字架上呢，若不是如此的话，另外一个可能性就是，那些失丧的人就永远灭亡。The eternal peril to which the lost are exposed is remedied 这些失丧的人的永恒的危险，他们是面对这个危险的，是怎么样补救呢？by the giving of the Son. 是由父神赐下祂的儿子来挽回来补救。
But we can hardly escape the additional thought 但是我们不可以不面对另外一个思想就是that there is no other alternative.没有别的可能，没有别的选择的计划的。这个是两个的考虑，还有第三个的。
Next section we will look at the consideration of 3.下一讲我们看第三种考虑。
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