Redemption Accomplished and Applied –part one,section one。《再思救赎奇恩》第一部分,第一讲。
主讲:林慈信牧师_校对:刘加立_文字:cherry
各位我们这一次要介绍的是一本福音派改革宗神学的巨著,虽然是看起来很薄。但是呢,是一个20世纪福音派改革宗传统留给我们的一个宝藏。作者是John Murray约翰慕理,英文的书名是Redemption Accomplished and Applied, 书名直译的意思是《救赎的成就和救赎的施行》,就是耶稣基督他成就了救恩,圣灵将主耶稣所成就的救恩施行给上帝要救赎的子民的生命中。我手上的是英文原著的1955年出版,1961、65、68、70、73年,1973年重印的英文版,2015年出版社William Bernard Eerdmans终于呢再次的排版,出了一本2015年版本,中文由天道书楼在1993年翻译成中文了,中文的书名是《再思救赎奇恩》。中文的翻译,由一位姐妹完成是非常的卓越的。
慕理是谁?这本书为什么重要?我们这次的进行方式又是如何呢?让我逐一的介绍一下。
首先,我用这本英文的原著封底的介绍来介绍一下,John Murray (1898-1975) was born in Scotland and educated at the University of Glasgow, and Edinburgh,慕理呢是在苏格兰出生,在Glasgow格拉斯哥、爱丁堡。两所的大学受教育, John Murray went to America, where he completed his theological studies at Princeton Theological Seminary.读完大学之后呢,可能读完硕士,他去美国在普林斯顿神学院完成了他的神学的训练,In 1929, he was appointed Instructor in Systematic Theology at Princeton1929年由普林斯顿神学院委派他作系统神学的教师Instructor,and the following year took up similar duties at Westminster Theological Seminary where he served as Professor of Systematic Theology in 1937 till his retirement. 1930年,他就去了费城的威敏斯特神学院,在那里也是任教系统神学,1930。7年之后1937年那他就委任系统神学教授,一直到他退休。
我不太记得他是哪一年退休,但是呢,当我1971年进威敏斯特的时候,他已经退休了。他退休之后,第一次结婚,生儿养女才去世的。His classes began with whispered prayer;他上课呢,一般都由微声的祷告开始的,they often ended in ringing affirmation of praise,这个祷告呢,是以肯定的、宏亮的赞美之声结束的,aflame with the glory of Scripture.他的心被圣经的荣耀焚烧着。有人说,你光是听慕理的祷告就值回学费了。Some people say that if you just listen to Murray pray is worth attending his lectures. Regarded by many as the foremost conservative theologian in the English speaking world,很多人认为慕理是英语世界的、最重要的、保守派的神学家。Professor Murray’s treatment of theology is characterized by penetration , precision and deep devotion.慕理如何处理神学呢?特点是深入彻底penetration,精准precision ,用字逻辑精准,and deep devotion,出自一个深深爱主奉献的心。
现在我们来读中文的封底的介绍:救赎是基督徒信仰的核心,是敬虔的奥秘Redemption is the heart of the Christian faith. It is a mystery of godliness,连永恒也不能究其根底、诉尽其赞美,even eternity cannot penetrate or exhaust its depth nor complete his praise.但我们的任务是宣传这真理,but our duty is to proclaim this truth,不断尝试说明这真理,and continually attempt to expound this truth,并为这真理辩护,and also defend it。
自从使徒保罗以来,不断有基督徒研究讨论救赎,Since the apostle Paul , many Christians have started and discussed the doctrine of redemption ,著名解经神学家慕理教授在书中透过严谨的解经,与有心追求的读者一同探讨救赎这个主题,并且使某些被忽略的要点得到重视。The famous surgical theologian professor John Murray uses very precise rigorous exegesis in this book to explore this theme ,the doctrine of redemption with any serious reader and has clarified certain emphasize aspect which have been neglected up to this point.幕理教授于美国费城的威敏斯特神学院开系统神学课,Pro. Murray teaches Systematic theology at Westminster Theological Seminary in Philadelphia, Pennsylvania, in United State,是使用英语的杰出神学家,he is Preeminent theologian in the English speaking world。
现在呢,我们来看慕理他自己在第一版所写的序,Preface to first edition我的版本是第五页,最新的版本是罗马字的第十页,Preface to first edition第一版的作者序。The accomplishment of the redemption ,or as it has frequently been called the atonement is central in our Christian faith救赎的成就,或者一般被称为赎罪atonement,我在这本书呢,atonement我翻成赎罪,redemption 我翻成救赎,是我们基督教信仰的核心。
It is no wonder therefore that the Christian church should have in its possession a rich repertory of literature on this subject.所以并不惊奇的是,基督的教会拥有了多年累计下来的要一个很丰富的关于救赎的文献,It is with some misgiving that I have ventured to offer for publication the following attempt to deal with an aspect of the divine revelation that has been explored to such an extent. 所以呢我有点的迟疑,把这份的文稿拿出来出版,这本书要处理的是上帝的启示的一个层面,是在这么大的程度上已经探索过的。This present study cannot pretend to be in the same class as many of the superb contributions of both the more remote and the more recent past. 你们手上这本书呢,一点都没有意思要与在比较古老一点(他的意思是大概指宗教改革)和近年来(他的意思是19、20世纪的改革宗)他们这些作者们的贡献并列。他说很谦卑的说:我并不想那些宗教改革时期或者19世纪改革宗的神学家那么的伟大。
I can only claim that I am presenting what has passed through the crucible of my own reflection. 我只能够宣称我所呈现出来的,是经过我自己的思考的过程之后的成果。I am conscious of the profound debt I owe to numberless theologians and expositors.我很清楚的知道,我是欠这些无数这么多的神学家跟解经家的债的。Acknowledgment in details would be impossible.若要一一的鸣谢是不可能的。Other men have labored and we have entered into their labors. 这些的作者已经坐了他们的功夫,我们现在进入到他们的工作里。However, there are certain facets of this great truth which I have sought to bring into clearer focus. 但是这个伟大的真理,救赎,有某些的层面,我尽可能在这本书澄清,使它更加成为我们的焦点。Perhaps some neglected factors have received an emphasis which our resent-day theological situation demands. 可能这本书里面强调了一些比较忽略掉的因素,是我们目前,他的意思是说20世纪中叶的,神学的处境所要求的。意思就是说呢,到了20世纪中叶的时候还是有一些神学家忽略了一些的真理,或者扭曲一些的真理的层面。
On so great a theme as Christ’s redemptive accomplishment I am profoundly conscious of the limitations that encompass our attempts at exposition. 关于基督成就救赎这个伟大的主题呢,我非常深深地意识到我们要去解释、阐释它呢,是受很大的限制的。Thought and expression stagger in the presence of the spectacle that confronts us in the vicarious sin-bearing of the Lord of glory. 我们的思想、我们的表达站在荣耀之主担当我们的罪,代罪的这个是事实面前,在这个奇观的面前只能诧异。Here we must realize that we are dealing with the mystery of godliness, 这里我们必须要承认我们所处理的是敬虔的奥秘,and eternity will not reach the bottom of it nor exhaust its praise. 在中文的书籍里面是这样说:连永恒也不能究其根底,诉尽其赞美。Yet it is ours to proclaim it 但是这个真理是属于我们的,要我们去宣告它and continue the attempt to expound and defend its truth.这个真理是我们的,我们要继续的努力去解释它和为它的真实性作出辩护。这个是他对这本书第一部分的介绍。
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关于这本书第二部分的介绍,The material in Part II of this volume, 第二部分,dealing with the application of redemption, 是处理救赎的施行的,was written for The Presbyterian Guardian at the request of the editor, the Rev. Leslie W. Sloat, and was published in twenty-two articles from October 1952 to August 1954. 所以第二部分呢,本来是为了长老会,是正统长老会的《捍卫者》这份杂志的主编,为了他而写的。主编的名字是Leslie W. Sloat牧师,Sloat,顺便一提,他是教我新约圣经科希腊文部分的老师,从1952年10月份到1954年8月份,分了22期刊登的,这份杂志,就是The Orthodox Presbyterian Church正统长老会出版的杂志,威敏斯特神学院Westminster Theological Seminary是1929年成立的,the Orthodox Presbyterian Church正统长老会,是1936年成立的。下面呢,就是一些鸣谢,我就略过了。
慕理最后说:I can only hope that the reader will find these studies consonant with the witness of the Scripture as the only infallible truth 我只能盼望,读者在这本书所找到的是与圣经就是我们唯一的、无谬的信仰的准则,是与圣经的见证符合的and that by God’s grace what is accordant with Scripture will elicit the response of faith and conviction.而符合圣经的就会引发出我们的信心和坚信、信念这种的回应。John Murray约翰.慕理Philadelphia May 24,1955。1955年5月24号写于美国,费城。
PART I of the book Redemption Accomplished这本书的第一部分–救赎的成就,英文原本,English original page nine, 2015年版第六页。CHAPTER I The Necessity of the Atonement:救赎的必须性The accomplishment of redemption is concerned with what has been generally called the atonement. 救赎的成就所关注的,是一般被称为赎罪atonement. No treatment of the atonement can be properly oriented that does not trace its source to the free and sovereign love of God. 处理赎罪论,若要有正确的角度的话,就必须要追溯到上帝的自由的主权的爱这个源头,the free and sovereign love of God。上帝白白的自由的主权的爱是赎罪的源头。It is with this perspective that the best known text in the Bible provides us: 圣经最出名的一段经文,就是提供这个观点角度,约翰福音三章16节,“For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). “上帝爱世人,甚至将他的独生子赐给他们,叫一切信他的,不至灭亡,反得永生。”Here we have an ultimate of divine revelation 这里我们所领受的是上帝启示的巅峰ultimate,and therefore of human thought. 因此是人类思想的巅峰。Beyond this we cannot and dare not go. 我们不可能越过这个巅峰,也不敢越过。
That it is an ultimate of human thought does not exclude, however, any further characterization of this love of God. 约翰福音三章16节是人类思想巅峰,并没有排除我们再进一步来描述上帝的这个爱,The Scripture informs us 圣经告诉我们that this love of God from which the atonement flows这个神的爱 就是从这个爱,赎罪流出的,这个神的爱是救赎的源头and of which it is the expression 赎罪就是要表达这个爱的is a love that is distinguishing. 上帝这个爱呢,是做出区分的一种的爱distinguishing。No one gloried in this love of God more than the apostle Paul. 没有一个人比保罗更加的以上帝的这个爱为荣。(罗马书五章第8节)。“God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us” (Rom. 5:8). 罗马书第五章第八节:“惟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。”罗马书八章31-32节“What shall we then say to these things? If God be for us, who can be against us? 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. 8:31-32). 罗马书第八章31-32节:“既是这样还有什么说的呢?上帝若帮助我们,谁能抵挡我们呢?上帝既不爱惜自己的儿子,为我们众人舍了,岂不也把万物和他一同白白的赐给我们么?”
But it is the same apostle who delineates for us the eternal counsel of God但是同一位使徒保罗为我们勾画出上帝永恒的计划eternal counsel,which supplies the background of such protestation而这个上帝永恒的计划就为我们提供这种坚称的宣告的背景and which defines for us the orbit within which such statements have meaning and validity. 也提供了整个的轨迹,或者是范围,让这些的宣告有它的意义和合理性。He writes: “For whom he did foreknow,he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (Rom. 8:29). (罗马书第八章29节)保罗是这样写的:“因为他预先所知道的人,就预先定下效法他儿子的模样,使他儿子在许多弟兄中作长子。”And elsewhere he becomes perhaps even more explicit when he says: “He chose us in him before the foundation of the world, that we should be holy and without blame before him; in love having predestinated us unto the adoption of children through Jesus Christ to himself,according to the good pleasure of his will” (Eph. 1:4-5). 在经文其他的地方,他可能更加的、明文的说道(以弗所示1:4-5):“就如上帝从创立世界以前在基督里拣选了我们,使我们在他面前成为圣洁,无有瑕疵,又因爱我们,就按着自己意旨所喜悦的,预定我们借着耶稣基督得儿子的名分,”
The love of God from which the atonement springs is not a distinctionless love; 上帝的爱,也就是赎罪的泉源,并不是一种不作区分的含糊的爱,it is a love that elects and predestinates. 上帝的爱,是一个拣选的爱、一个预定的爱。God was pleased to set his invincible and everlasting love upon a countless multitude 上帝的美意是使祂的无底的、不能征服的永恒的爱临到无数这么多人and it is the determinate purpose of this love that the atonement secures. 而赎罪大功所保证的、所保障的,乃是这个爱的决定性的目标。
It is necessary to underline this concept of sovereign love. 我们必须强调这个主权的爱的概念。Truly God is love. 诚然,上帝是爱。Love is not something adventitious; 爱并不是一个偶然的、偶发的东西;it is not something that God may choose to be or choose not to be.并不是上帝可以选择说我是爱,或者我选择不是爱。He is love, and that necessarily, inherently, and eternally. 祂是爱,祂必然是爱,祂本性本质上就是爱,祂永远是爱。As God is spirit, as he is light, so he is love. 正如上帝是灵,上帝是光,同样的上帝是爱。
Yet it belongs to the very essence of electing love to recognize that但是我们必须承认一个事实,这个事实呢是属于拣选的爱的本质的it is not inherently necessary to that love which God necessarily and eternally is that he should set such love as issues in redemption and adoption upon utterly undesirable and hell-deserving objects. 我们必须承认一个事实,是什么呢?上帝愿意将祂的爱临到人,结果是使完全不可爱、配进到地狱的对象,这个结果,我们就成了这个爱,就是使不配的罪人得到救赎这个爱,使他们得到救赎而得儿子的名分,并不是属于上帝的必然的,必须的本质。就是说上帝不是因为祂本质上是爱,所以祂必须要拯救这些不配的罪人的。
我再读一次,it is not inherently necessary to that love which God necessarily and eternally is 上帝这个救赎的爱呢,并不是上帝是爱的那个祂的本性、本质必然的一个计划,不是必然的。It was of the free and sovereign good pleasure of his will,这个爱是属于祂的旨意的自由主权的美意,a good pleasure that emanated from the depths of his own goodness,这个美意是从他祂自己的良善的深渊所流出的,that he chose a people to be heirs of God and joint-heirs with Christ.祂竟然选择了一批的子民,作为神的后嗣,而且与基督一同同为后嗣。
我先解释一下,它的意思就是说呢,上帝拣选救赎罪人,这么多的罪人呢,不是因为祂的本质上,祂的本性必须要这样做,不是必然的,not necessary,而是主权的it’s sovereign ,不是祂非做这个不可,乃是祂竟然选择了,计划了要做,选择计划要做的。The reason resides wholly in himself 上帝拣选就是这个的原因,reason完全是在祂里面,在于祂本身and proceeds from determinations that are peculiarly his as the “I am that I am.”这个原因完全在祂本身,来自这位“我就是我所是的”,就是“我是自有永有的”那位的,祂独有的决定,determinations that are peculiarly his唯有祂所有的一些的决定,或者计划。
The atonement does not win or constrain the love of God. 赎罪,并没有赢得上帝的爱,赎罪,就是基督的赎罪,也不是强迫,或者是勉强,或者是催逼上帝来爱。The love of God constrains to the atonement 不是的,相反的上帝的爱是催逼,是催使基督的赎罪,as the means of accomplishing love’s determinate purpose.上帝的爱是催使基督的赎罪,基督的赎罪就是要成就爱的决定目标的方法。是因为上帝这种主权的爱,所以催使基督上十字架的。It must be regarded, therefore,因此呢,我们必须这样子认为,as a settled datum 而且是一个已经固定的一个论据,that the love of God is the cause or source of the atonement. 不必在辩论了,上帝的爱是基督赎罪的成因cause 和源头source 。
But this does not answer the question as to the reason or necessity.但是呢,我们这样讲还没有回答一个问题,就是赎罪的理由,a reason,或者必须性,necessity。What is the reason why the love of God should take such a way of realizing its end and fulfilling its purpose? 是为了什么原因,上帝的爱要用这种方法来实现祂的目标,来成就祂的旨意呢?
我们下一场继续讲这个救赎的原因的The reason for the atonement.
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