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The death of Christ, the incarnate Son of God, is the most remarkable event in all history.
基督的死，这位道成肉身的神子，是所有历史中最显著的事件。
Its uniqueness was demonstrated in various ways.
其独特性以各种方式被彰显出来。
Centuries before it occurred it was foretold with an amazing fullness of detail, by those men whom God raised up in the midst of Israel to direct their thoughts and expectations to a fuller and more glorious revelation of Himself.
在它发生前的几个世纪，它就被预言了，带着惊人的详尽细节，由那些神在以色列中兴起的人预言，以引导他们的思想和期望到对祂自己更完全和更荣耀的启示。
The prophets of Jehovah described the promised Messiah, not only as a person of high dignity and as one who should perform wondrous and blessed miracles, but also as one who should be ‘despised and rejected of men,’ and whose labors and sorrows should be terminated by a death of shame and violence.
耶和华的先知描述那应许的弥赛亚，不仅作为一位有高贵尊严的人，作为一位应当行出奇妙和蒙福神迹的人，而且也作为一位应当”被藐视，被人厌弃”的人，祂的劳苦和忧患应当以羞辱和暴力的死终结。
In addition, they affirmed that He should die not only under human sentence of execution, but that ‘it pleased the Lord to bruise Him; HE hath put Him to grief’ (Isa. 53:10), yea, that Jehovah should cry, ‘Awake, O sword, against My Shepherd, and against the man that is My Fellow, saith the Lord of hosts: smite the Shepherd’ (Zech. 13:7).
此外，他们宣告祂应当死不仅是在人的死刑判决之下，而且”耶和华却定意将祂压伤，使祂受痛苦”(以赛亚书53:10)，是的，耶和华应当呼喊，”万军之耶和华说：刀剑哪，应当兴起，攻击我的牧人和我的同伴。要击打牧人”(撒迦利亚书13:7)。
The supernatural phenomena which attended Christ’s death clearly distinguishes it from all other deaths.
伴随基督之死的超自然现象清楚地将它与所有其他的死区别开来。
The obscuration of the sun at midday without any natural cause, the earthquake which clove asunder the rocks and laid open the graves, and the rending of the veil of the temple from top to bottom, proclaimed that He who was hanging on the Cross was no ordinary sufferer.
正午时分太阳的晦暗而没有任何自然原因，地震使磐石崩裂并使坟墓敞开，以及殿里的幔子从上到下裂为两半，宣告那位挂在十字架上的不是寻常的受难者。
So too that which followed the death of Christ is equally noteworthy.
同样，基督死后所发生的事也同样值得注意。
Three days after His body had been placed in Joseph’s tomb and the sepulcher securely sealed, He, by His own power (John 2:19; 10:18), burst asunder the bonds of death and rose in triumph from the grave, and is now alive forevermore, holding the keys of death and hades in His hands.
在祂的身体被放在约瑟的坟墓中并且坟墓被牢固封印三天之后，祂凭着祂自己的能力(约翰福音2:19; 10:18)，冲破死亡的捆绑，从坟墓中得胜复活，现在永远活着，手中拿着死亡和阴间的钥匙。
Forty days later, after having appeared again and again, in tangible form before His friends, He ascended to heaven from the midst of His disciples.
四十天后，在以有形的形式一次又一次地向祂的朋友们显现之后，祂从祂门徒中间升到天上。
Ten days after, He poured out the Holy Spirit, by whom they were enabled to publish to men out of every nation in their respective languages, the wonders of His death and resurrection.
十天之后，祂浇灌下圣灵，藉着圣灵他们能够用各自的语言向来自各国的人宣扬祂死和复活的奇事。
As another has said, ‘The effect was not less surprising than the means employed to accomplish it.
正如另一位所说的，”其效果并不亚于用来成就它的方法令人惊讶。
The attention of Jews and Gentiles was excited; multitudes were prevailed upon to acknowledge Him as the Son of God, and the Messiah; and a church was formed, which, notwithstanding powerful opposition and cruel persecution, subsists at the present hour.
犹太人和外邦人的注意力被激起；众人被说服承认祂为神的儿子和弥赛亚；一个教会被建立，尽管遭受强大的反对和残酷的逼迫，直到今时仍然存在。
The death of Christ was the great subject on which the apostles were commanded to preach, although it was known beforehand that it would be offensive to all classes of men; and they actually made it the chosen theme of their discourses.
基督的死是使徒们被吩咐要传讲的伟大主题，尽管预先知道它会冒犯各阶层的人；他们实际上使它成为他们讲论的首选主题。
‘I determined,’ Paul said, ‘not to know anything among you, save Jesus Christ and Him crucified’ (1 Cor. 2:2). . .
“因为我曾定了主意，”保罗说，”在你们中间不知道别的，只知道耶稣基督并祂钉十字架”(哥林多前书2:2)。…
In the New Testament, His death is represented as an event of the greatest importance, as a fact on which Christianity rests, as the only ground of hope to the guilty, as the only source of peace and consolation, as, of all motives, the most powerful to excite us to mortify sin and devote ourselves to the service of God’ (Dr. John Dick).
在新约中，祂的死被表明为最重要的事件，作为基督教所立基的事实，作为有罪之人唯一的盼望根基，作为平安和安慰的唯一源泉，作为所有动机中最有力的，激励我们治死罪并献身于事奉神”(约翰·迪克博士[Dr. John Dick])。
Not only was the death and resurrection of Christ the central theme of apostolic preaching and the principal subject of their writings, but it is remembered and celebrated in heaven: the theme of the songs of the redeemed in glory is the person and blood of the Savior: ‘Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing’ (Rev. 5:12).
基督的死和复活不仅是使徒讲道的中心主题和他们著作的主要内容，而且在天上被纪念和颂赞：在荣耀中被赎之人歌唱的主题是救主的位格和宝血：”大声说：曾被杀的羔羊是配得权柄、丰富、智慧、能力、尊贵、荣耀、颂赞的”(启示录5:12)。
‘The Atonement made by the Son of God, is the beginning of the ransomed sinner’s hope, and will be the theme of his exultation, when he shall cast his crown before the throne, singing the song of Moses and of the Lamb’ (James Haldane).
“神子所成就的赎罪，是被赎罪人盼望的开端，并将是他欢欣的主题，当他将冠冕抛在宝座前，唱摩西和羔羊的歌”(詹姆斯·霍尔丹[James Haldane])。
Now it is evident from all these facts that there is something peculiar in the death of Christ, something which unmistakably separates it from all other deaths, and therefore renders it worthy of our most diligent, prayerful and reverent attention and study.
现在从所有这些事实显然可见，基督的死有某些特别之处，某些无误地将它与所有其他的死分别开来的东西，因此使它配得我们最殷勤、祷告和敬虔的关注和研究。
It behooves us by all that is serious, solemn and salutary, to have just and right conceptions of it; by which is meant not merely that we should know when it happened, and with what circumstances it was attended, but that we should most earnestly endeavor to ascertain what was the Savior’s design in submitting to die upon the Cross, why it was that Jehovah smote Him, and exactly what has been accomplished thereby.
按着一切严肃、庄严和有益的，我们理当对它有公正和正确的认识；这意味着不仅我们应该知道它何时发生，以及伴随着什么情况，而且我们应当最热切地努力查明救主顺服在十字架上受死的旨意是什么，为什么耶和华击打祂，以及藉此确切成就了什么。
But as we attempt to approach a subject so important, so wonderful, yet so unspeakably solemn, let us remember that it calls for a heart filled with awe, as well as a sense of our utter unworthiness.
但当我们试图接近一个如此重要、如此奇妙、然而又如此无法言说地庄严的主题时，让我们记住它需要一颗充满敬畏的心，以及对我们完全不配的意识。
To touch the very fringe of the holy things of God ought to inspire reverential fear, but to take up the innermost secrets of His covenant, to contemplate the eternal counsels of the blessed Trinity, to endeavor to enter into the meaning of that unique transaction at Calvary, which was veiled with darkness, calls for a special degree of grace, fear and humility, of heavenly teaching and the humble boldness of faith.
触摸神圣洁事物的边缘都应当激发敬畏的惧怕，但要拿起祂圣约最深处的奥秘，默想蒙福三一神的永恒计划，努力进入各各他那独特事件的意义，那被黑暗遮盖的事件，需要特别程度的恩典、惧怕和谦卑，需要属天的教导和信心的谦卑勇敢。
Our prayerful hope is that He who is pleased to use ciphers (1 Cor. 1:28) to promote His glory, may condescend to grant us now a special measure of the guidance of the Holy Spirit, and deign to bless this book to not a few of those whom God has loved with an everlasting love.
我们祷告的盼望是，那位乐意使用无有的(哥林多前书1:28)来促进祂荣耀的，可以屈尊现在赐给我们特别程度的圣灵引导，并垂允赐福这本书给不少那些神以永远的爱所爱的人。
What has Christ done in order to secure the salvation of sinners?
基督做了什么以确保罪人的救恩？
What is the import of that death of His on which salvation hinges?
祂那关乎救恩的死的含义是什么？
In the outset we may be fairly warned of what must be the consequences of submitting the question to human reason or of bringing the world’s wisdom into the inquiry.
在开始时我们可以公正地被警告，将这个问题交给人的理性或将世界的智慧带入探究会有什么后果。
‘The preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God’ (1 Cor. 1:18).
“因为十字架的道理，在那灭亡的人为愚拙；在我们得救的人，却为神的大能”(哥林多前书1:18)。
To which the apostle added, ‘But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.’
使徒又说，”我们却是传钉十字架的基督，在犹太人为绊脚石，在外邦人为愚拙；但在那蒙召的，无论是犹太人、希腊人，基督总为神的能力，神的智慧。”
In view of these statements, it was an easy matter for bygone generations of the saints to anticipate what would be the inevitable result when the wisdom of the world, which was fully arrayed against the Gospel which Paul preached, should be constituted its interpreter, or should presume to accommodate it to worldly principles.
鉴于这些陈述，对于过往世代的圣徒来说，预料当世界的智慧被建立为其解释者，或擅自将其调和于世俗原则时会有什么不可避免的结果，是一件容易的事，这世界的智慧完全列阵反对保罗所传的福音。
Sixty years ago Mr. James Inglis, writing in ‘The Waymarks of the Wilderness’ on ‘The Atonement,’ said, ‘There is one question which underlies all theological controversy: and as we approach the crisis, it is coming more and more to the surface.
六十年前詹姆斯·英格利斯先生(Mr. James Inglis)在《旷野的路标》(The Waymarks of the Wilderness)中论”赎罪”时说，”有一个问题潜藏在所有神学争论之下：当我们接近危机时，它越来越浮出水面。
The question in it all really is: whether God or man is to be the supreme; whether the glory of God or the supposed interest of man is the center around which all is to revolve; whether the will of God is to be supreme and unquestioned, or whether every expression of it is to be brought to the bar of human reason; and whether everything in theology, as in morals, is to be judged by its reasonableness and its apparent usefulness to man.
其中的问题实际上是：神还是人应当至高；神的荣耀还是人所设想的利益是一切旋转的中心；神的旨意应当至高和不被质疑，还是它的每一个表达都要被带到人类理性的审判台前；以及在神学中，如同在道德中一样，一切是否都要按其合理性和对人的表面用处来评判。
Those who claim to be the most advanced theologians and moralists, exalt human nature to the place of the sovereign arbitrator of truth and right, and seek to apply their favorite maxim regarding earthly governments to the Divine government also: that it exists only for the sake-as yet they would scarcely have the hardihood to say by the consent – of the governed.
那些声称是最先进的神学家和道德家的人，将人性高举到真理和正义的至高仲裁者的地位，并寻求将他们关于地上政府的最爱格言也应用于神圣的政府：即它只为被统治者的缘故而存在——他们还不至于有胆量说是经被统治者的同意。
‘This fundamental question of Divine or human supremacy underlies the views men adopt of the inspiration and authority of Scripture.
“这个关于神圣或人的至高性的根本问题潜藏在人们对圣经默示和权威所采纳的观点之下。
On one side the question is simply, What is written?
一方面，问题只是：写的是什么？
On the other side a right is claimed to decide what ought to be written-the very presumption which Satan taught our first parents regarding what God had said.
另一方面，声称有权决定应当写什么——正是撒但教导我们始祖关于神所说的话的那种僭越。
When this claimed right is exercised, little of revelation is left unmodified.
当这个声称的权利被行使时，启示几乎没有什么不被修改的。
One of the first points on which proud reason comes into conflict with what is written, is the natural condition of man.
骄傲的理性与所写的发生冲突的第一点之一，是人的自然状况。
Nor need we be surprised if it should revolt against the Divine estimate of fallen man, and against the sentence under which he lies as by nature a child of wrath, dead in trespasses and sins, vile, polluted, helpless and hopeless in himself.
我们也不必惊讶，如果它反抗对堕落之人的神圣评估，以及反抗他所处的判决，即本为可怒之子，在过犯罪恶中死了，卑劣、污秽、无助和在自己里面绝望。
It is only the Spirit of God that can convince a man of sin in the Scriptural sense; and so long as the appeal is to human reason, the Scriptural view of man’s condition must be rejected.
只有神的灵能使人在圣经意义上知罪；只要诉诸人的理性，圣经对人状况的观点就必被拒绝。
Though it cannot be denied that the facts in the case, whether in the history of an individual or of mankind, most painfully corroborate the Scriptural view, and though the most humbling descriptions of human depravity in the Word of God seem to be only history condensed, there is a wonderful facility in offsetting these sad realities by an ideal excellence, and in covering them up by glowing delineations of the possibilities of human progress.
虽然不能否认案件中的事实，无论在个人的历史还是人类的历史中，最痛苦地证实了圣经的观点，虽然神的话语中对人类堕落最令人谦卑的描述似乎只是浓缩的历史，但有一种奇妙的能力用理想的卓越来抵消这些悲哀的现实，并用对人类进步可能性的热情描绘来掩盖它们。
The power of self-deception and self-flattery in the human heart is amazing.
人心中自我欺骗和自我奉承的能力是惊人的。
The admirable sentiments which are elegantly expressed in the writings of men whose lives were very far from exemplifying them, serve to cover up the deep and general depravity of the age in which they lived.
在那些生活远非体现这些情操的人的著作中优雅表达的令人钦佩的情操，用来掩盖他们所生活时代深刻而普遍的堕落。
Their modern admirers estimate themselves rather by their admiration of these virtuous sentiments, than by what they know themselves to be in life and character.
他们的现代崇拜者更多地通过他们对这些美德情操的钦佩来评估自己，而不是通过他们所知道的自己在生活和品格中的样子。
Never is this power of self-deception and self-flattery more signally illustrated than when it comes into the sphere of Christianity, substituting the Sermon on the Mount for the discourses of heathen moralists, and reckoning all the graces of the renewed man, if not the living perfections of the Word made flesh, among the possibilities of human cultivation.
这种自我欺骗和自我奉承的能力从未如此显著地被例证，胜过当它进入基督教领域时，用登山宝训代替异教道德家的论述，并将更新之人的所有恩典，如果不是道成肉身之圣言的活的完全，都算在人类修养的可能性之中。
That man is fallen, may not be denied; but we are taught that the evil is incidental, not inherent, and may be traced to physical degeneracy, the influence of a disordered world, of bad example, and defective education.
人堕落了，这不可否认；但我们被教导邪恶是偶然的，不是固有的，可以追溯到身体的退化、混乱世界的影响、坏榜样和有缺陷的教育。
While undeveloped and dormant in the soul, there is inherent nobility, the germ of all excellence, which only needs to be aroused and cherished, until it expands into a perfection which renders it meet for inheritance of the saints in light.
虽然在灵魂中未发展和休眠，但有固有的高贵，一切卓越的萌芽，只需要被唤醒和培养，直到它扩展成完全，使它适合承受圣徒在光明中的基业。
‘Such views of the natural condition of man lead to a corresponding modification of the Scriptural doctrine of regeneration, which, according to our liberal theologians, is but the awakening of the dormant excellence of man, giving a new turn to misdirected affections and powers, and is the first step in the development of his inherent nobility.
“这种关于人自然状况的观点导致对圣经重生教义的相应修改，按照我们自由派神学家的观点，这不过是唤醒人休眠的卓越，给误导的情感和能力一个新的转向，是发展他固有高贵的第一步。
The testimony of Scripture as to the utter ruin of man, and the necessity of being born again, in the singularly emphatic terms used with reference to the one as well as the other, might seem to present an insuperable objection to the self-exalting scheme; but an evasion of the objection has already been provided for in a theory of inspiration which permits everything in the Scriptures which is irreconcilable with their theology, to be explained away as the exaggeration of enthusiasts or the daring imagery of Eastern poets.
圣经关于人完全败坏的见证，以及重生的必要性，用特别强调的措辞提及前者和后者，似乎对自我高举的计划提出了难以逾越的反对；但对这反对的规避已经在一个默示理论中被提供了，这理论允许圣经中与他们神学不可调和的一切都被解释掉，作为热心者的夸张或东方诗人的大胆意象。
‘In such a system of doctrine the mission of Christ can have no place, except as it provides for this moral development, or aids it.
“在这样一个教义体系中，基督的使命不能有任何位置，除非它为这种道德发展提供条件或帮助它。
For, first of all, in the daring exaltation of man, the revealed character of God is tampered with; His perfections are rendered tributary to the supposed interest of His creatures; His righteousness, holiness and truth are resolved into benevolence; so that there are no claims of justice to be satisfied, no holiness and truth to be vindicated, and sin is only to be taken cognizance of in so far as it may interfere with the well-being of the creature.
因为，首先，在大胆高举人的过程中，神所启示的性格被篡改；祂的完全被变为服从于祂受造物所设想的利益；祂的公义、圣洁和真理被化解为仁慈；以至于没有公义的要求需要被满足，没有圣洁和真理需要被辩护，罪只在它可能干扰受造物福祉的范围内被注意到。
The humiliation, suffering and death of the Son of God furnished but an impressive spectacle, by which the evil effects of an unconditional pardon of sin might be averted, and by which the heart of the sinner might be melted and conciliated.
神子的降卑、受苦和死亡只不过提供了一个令人印象深刻的景象，藉此无条件赦罪的恶果可能被避免，藉此罪人的心可能被融化和安抚。
The life and death of Christ, in short, are the moral influences by which the dormant excellence of the soul is aroused, love to God and man engendered, and by which the wanderer is to be won into the path of virtue.
简而言之，基督的生和死是道德影响，藉此灵魂休眠的卓越被唤醒，对神和人的爱被产生，藉此流浪者被赢回美德的道路。
The ‘influence’ of the Holy Spirit, rather than His personal agency, now comes in to give effect to the truth and to aid the moral development, just as in the natural world the influence of the sun’s rays change the desolation of winter into the verdure of spring.’
圣灵的’影响’，而不是祂位格性的作为，现在进来使真理生效并帮助道德发展，正如在自然界中太阳光线的影响将冬天的荒凉变为春天的翠绿。”
When we remember that the Atonement is the most important subject which can engage the minds of either men or angels: that it not only secures the eternal happiness of all God’s elect, but also gives to the universe the fullest view of the perfections of the Creator: that in it are hid all the treasures of wisdom and knowledge, while by it are revealed the unsearchable fiches of Christ: that through the very Church which has been purchased thereby is being made known to principalities and powers in the heavenlies the manifold wisdom of God (Eph. 3:10)-then of what supreme moment must it be to understand it aright!
当我们记得赎罪是能占据人或天使思想的最重要主题：它不仅确保神所有选民的永恒幸福，而且给宇宙提供对造物主完全的最完整视野：在它里面隐藏着智慧和知识的一切宝藏，藉着它显明了基督那测不透的丰富：藉着那被它所买赎的教会本身，神百般的智慧正被显明给天上执政的、掌权的(以弗所书3:10)——那么正确理解它该是何等至关重要！
But how is fallen man to apprehend these truths to which his depraved heart is so much opposed?
但堕落的人如何领会这些他堕落的心如此反对的真理？
All the force of intellect is less than nothing when it attempts, in its own strength, to comprehend the deep things of God.
当智力试图凭自己的力量理解神深奥的事时，智力的所有力量都不如虚无。
Since a man can receive nothing except it be given him from heaven (John 3:27), much more is a special enlightenment by the Holy Spirit needed if he is to enter at all into this highest mystery.
既然人若不是从天上赐的，就不能得什么(约翰福音3:27)，如果他要进入这最高奥秘，就更需要圣灵的特别光照。
‘Great is the mystery of godliness’ (1 Tim. 3:16).
“大哉，敬虔的奥秘”(提摩太前书3:16)。
Amazing beyond all finite conception is that transaction which was consummated at Golgotha.
在各各他所成就的那个事件令人惊奇，超越一切有限的概念。
There we behold the Prince of Life dying.
在那里我们看见生命的主死了。
There we gaze upon the Lord of Glory made a spectacle of unutterable shame.
在那里我们注视荣耀的主成为无法言说的羞辱景象。
There we see the Holy One of God made sin for His people.
在那里我们看见神的圣者为祂的百姓成为罪。
There we witness the Author of all blessing made a curse for worms of the earth.
在那里我们目睹一切祝福的创始者为地上的虫成为咒诅。
It is the mystery of mysteries that He who is none other than Immanuel, should stoop so low as to join together the infinite majesty of Deity with the lowest degree of abasement that was possible to descend into.
奥秘中的奥秘是祂，不是别的而是以马内利，竟屈尊如此之低，以至于将神性的无限威严与可能降到的最低程度的降卑结合在一起。
He could not have gone lower and be God.
祂不能降得更低而仍是神。
Well did the Puritan Sibbes say, ‘God, to show His love to us, showed Himself God in this: that He could be God and go so low as to die’ (Vol. 5, p. 327).
清教徒西布斯(Sibbes)说得好，”神为了向我们显明祂的爱，在这一点上显明自己是神：祂能是神并降到如此之低以至于死”(第5卷，第327页)。
To what source then can we appeal for light, for understanding, for an explanation and interpretation of the Cross?
那么我们能诉诸什么源头来获得光照、理解、对十字架的解释和阐释？
Human reasoning is futile, speculation is profane, the opinions of men are worthless.
人的推理是徒劳的，猜测是亵渎的，人的意见是毫无价值的。
Thus, we are absolutely shut up to what God has been pleased to make known to us in His Word.
因此，我们绝对被限定于神在祂的话语中乐意向我们显明的。
If it be true that we can know nothing about the origin of the old creation save what the Holy Scriptures reveal – the wild and conflicting guesses of science ‘falsely so called’ (1 Tim. 6:20) only serving to make this the more evident – then much more are we entirely dependent upon the teaching of Holy Writ concerning the foundation on which the new creation rests.
如果我们除了圣经所启示的之外不能知道关于旧创造起源的任何事情是真实的——”假冒的学问”(提摩太前书6:20)狂野和冲突的猜测只是使这更加明显——那么我们就更加完全依赖于圣经关于新创造所立基的根基的教导。
In his splendid work on ‘The Atonement’ (1867) Dr. A. A. Hodge rightly affirmed, ‘I insist that, as the Gospel is wholly a matter of Divine revelation, the answer to the question, What did Christ do on earth in order to reconcile us to God? be sought exclusively in a full and fair induction from all the Scriptures that teach upon the subject.
在他关于”赎罪”(1867)的卓越著作中，A. A. 霍奇博士(Dr. A. A. Hodge)正确地宣告，”我坚持，既然福音完全是神圣启示的事，对这个问题的答案，基督在地上做了什么以使我们与神和好？应当专门在对所有教导这主题的圣经的充分和公正归纳中寻求。
From a survey of all the matter revealed on the subject, what, in the judgment of a mind unprejudiced by theories, did the sacred writers intend us to believe?
从对这主题所启示的所有内容的考察，在不受理论偏见的心智的判断中，圣经作者意图让我们相信什么？
The result of such an examination, unmodified by philosophy or secular analogies, is alone, we insist, the true redemptive work of Christ.’
这样一种考察的结果，不被哲学或世俗类比所修改，我们坚持，单单是基督真正的救赎工作。”
Well did this deeply-taught servant of God say, ‘unmodified by secular analogies.’
这位受神深刻教导的仆人说得好，”不被世俗类比所修改。”
The truth of God has been grossly perverted, the honor of Christ grievously sullied, and the people of God (who were too lazy to diligently study the Scriptures for themselves) have often been misled by the superficial efforts of irreverent preachers, who sought ‘Illustrations’ from the imaginary analogies in human relations.
神的真理被严重歪曲，基督的尊荣被严重玷污，神的百姓(他们太懒惰而不殷勤地为自己研读圣经)常常被不敬虔传道人的肤浅努力所误导，他们从人际关系中想象的类比中寻求”例证”。
For example: the case of a criminal is cited, in whose character there is no redeeming trait, who is condemned to death for his aggravated crimes.
例如：引用一个罪犯的案例，在他的品格中没有可取之处，他因严重罪行被判死刑。
When he stands upon the scaffold, the Queen of England is supposed to send her son and heir to die in the villain’s stead, that he may again be turned loose upon society.
当他站在绞刑架上时，英格兰女王被设想派她的儿子和继承人代替这恶棍死，以便他可以再次被释放到社会上。
Yet this monstrous and revolting supposition was offered last century as an illustration of John 3:16 in the discourse of a popular preacher of wide reputation.
然而这个可怕和令人作呕的假设在上世纪被一位有广泛声誉的流行传道人在讲道中作为约翰福音3:16的例证。
‘The plan of redemption, the office of our Surety, and the satisfaction which He rendered to the claims of justice against us, have no parallel in the relations of men to one another.
“救赎的计划，我们中保的职分，以及祂对针对我们的公义要求所提供的满足，在人与人的关系中没有平行之处。
We are carried above the sphere of the highest relations of created beings into the august counsels of the eternal and independent God.
我们被提升到超越受造之物最高关系的领域，进入永恒和独立的神庄严的计划中。
Shall we bring our own line to measure them?
我们要带自己的线来衡量它们吗？
We are in the presence of Father, Son and Holy Spirit; one in perfection, will and purpose, If the righteousness of the Father demands a sacrifice, the love of the Father provides it.
我们在父、子和圣灵面前；在完全、意志和目的上合一，如果父的公义要求献祭，父的爱就提供它。
But the love of the Son runs parallel with that of the Father; and not only in the general undertaking, but in every act of it, we see the Son’s full and free consent.
但子的爱与父的爱平行；不仅在总体承担中，而且在其中的每一个行为中，我们看见子的完全和自由同意。
In the whole work we see the love of the Father as clearly displayed as the love of the Son: and again, we see the Son’s love of righteousness and hatred of iniquity as clearly displayed as the Father’s, in that work of which it were impossible to tell whether the manifestation of love or righteousness is most amazing.
在整个工作中我们看见父的爱如同子的爱一样清楚地显明：同样，我们看见子对公义的爱和对罪孽的恨如同父的一样清楚地显明，在那工作中无法说出爱还是公义的彰显最令人惊奇。
In setting out upon the undertaking we hear the Son say with loving delight, ‘Lo, I come to do Thy will’; as He contemplates its conclusion, we hear Him say, ‘Therefore doth My Father love Me, because I lay down My life, that I might take it again.’
在着手这承担时我们听见子带着爱的喜悦说，”看哪，我来了为要照你的旨意行”；当祂默想其结局时，我们听见祂说，”我父爱我；因我将命舍去，好再取回来。”
They are one in the glorious manifestation of common perfections, and in the joy of all the blessed results.
他们在共同完全的荣耀彰显中合一，在所有蒙福结果的喜乐中合一。
The Son is glorified by all that is for the glory of the Father.
子因一切归于父荣耀的而得荣耀。
And while, in the consummation of this plan, the wisdom of God-Father, Son and Holy Spirit-shall be displayed, as it could not otherwise have been, to the principalities and powers in heavenly places, ruined man will, in Christ, be exalted to heights of glory and bliss otherwise unattainable.’
当在这计划的成就中，神——父、子和圣灵——的智慧将被显明，如同它不可能以其他方式被显明一样，给天上执政的、掌权的，败坏的人将在基督里被高举到否则无法达到的荣耀和福乐的高度。”
But while no parallel to the great transaction of the Atonement, or to the relations of the Father, Son and Holy Spirit as to its accomplishment, can be found in any of the relations of mere creatures to one another, God has graciously adopted a series of types, historical and ceremonial, to the illumination of His great plan, and especially to the illustration of the various aspects of the offices and work of Christ.
但虽然在单纯受造物彼此的关系中找不到赎罪这伟大事件的平行之处，或找不到父、子和圣灵关于其成就的关系的平行之处，神已经恩慈地采用一系列预表，历史的和礼仪的，来光照祂伟大的计划，特别是来例证基督的职分和工作的各个方面。
In these, Divine wisdom is signally displayed.
在这些中，神圣的智慧被显著地彰显。
By means of the typical system God was educating men for the ‘good things to come,’ and preparing human language to be a fitting medium for the revelation of His grace in Christ.
藉着预表体系，神正在教育人为”将来美事”，并预备人类语言成为启示祂在基督里的恩典的合适媒介。
By introducing the Levitical system God has shown us the sense in which such words (in the New Testament) as sacrifice, priesthood, propitiation and redemption, are to be understood.
藉着引入利未体系，神已经向我们显明这些词(在新约中)如献祭、祭司职分、挽回祭和救赎应当在什么意义上被理解。
We cannot here give an exposition of these types, our purpose in referring to them here simply being to call attention to the fact that they supply the needed key to unlock this New Testament mystery.
我们不能在这里给出这些预表的阐述，我们在此提及它们的目的只是为了引起对这个事实的注意，即它们提供了打开这新约奥秘所需的钥匙。
That which is outstandingly prominent in the typical sacrifices of the Old Testament is, first, that they were offered to God, having Him for their object and end, instead of being pageants for making impressions on men.
在旧约预表性献祭中突出显著的是，第一，它们被献给神，以祂为其对象和目的，而不是为了给人留下印象的盛典。
Second, that they are expiatory, atoning for sin, blotting out iniquities.
第二，它们是赎罪的，为罪赎罪，涂抹罪孽。
Third, that just as the sins of the offerer were imputed to the victim, so the excellency of the victim was ascribed to the offerer.
第三，正如献祭者的罪被归算给祭牲，祭牲的卓越也被归给献祭者。
Fourth, that something more was effected by these offerings than an atonement being made for sins-a satisfaction was offered to God’s holiness and justice.
第四，这些献祭所成就的不仅仅是为罪赎罪——向神的圣洁和公义提供了满足。
This leads us to call attention to the title for this book, and here we cannot do better than give below a digest from Dr. Hodge’s able comments on this point: -During the latter part of the nineteenth century the word ‘Atonement’ became commonly employed to express that which Christ wrought for the salvation of His people.
这引导我们注意这本书的书名，在这里我们最好摘录霍奇博士对这一点的精辟评论：在十九世纪后半叶，”赎罪”(Atonement)一词被普遍用来表达基督为祂百姓的救恩所成就的。
But before then, the term used since the days of Anselm (1274), and habitually employed by all the Reformers, was ‘Satisfaction.’
但在那之前，自安瑟伦(Anselm)(1274)时代以来使用的术语，以及所有改教家习惯使用的，是”满足”(Satisfaction)。
The older term is much to be preferred, first, because the word ‘Atonement’ is ambiguous.
较旧的术语更值得偏好，首先，因为”赎罪”一词是模糊的。
In the Old Testament it is used for an Hebrew word which signifies ‘to cover by making expiation.’
在旧约中它用于一个希伯来词，意思是”藉着赎罪来遮盖。”
In the New Testament it occurs but once, Romans 5:11, and there it is given as the rendering for a Greek word meaning ‘reconciliation.’
在新约中它只出现一次，罗马书5:11，在那里它被给出作为一个希腊词的翻译，意思是”和好”。
But reconciliation is the effect of the sin-expiating and God-propitiating work of Christ.
但和好是基督赎罪和向神献挽回祭工作的果效。
On the other hand, the word ‘Satisfaction’ is not ambiguous.
另一方面，”满足”一词不是模糊的。
It always signifies that complete work which Christ did in order to secure the salvation of His people, as that work stands related to the will and nature of God.
它总是表示基督为确保祂百姓的救恩所做的完全工作，因为那工作关涉神的旨意和性情。
Again: the word ‘Atonement’ is too limited in its signification for the purpose assigned to it.
再者：”赎罪”一词在其分派给它的目的上意义太有限了。
It does not express all that Scripture declares Christ did in order to meet the complete demands of God’s law.
它不能表达圣经宣告基督为满足神律法的完全要求所做的一切。
It properly signifies the expiation of sin, and nothing more.
它恰当地表示赎罪，仅此而已。
It points to that which Christ rendered to the justice of God, in vicariously bearing the penalty due the sins of His people; but it does not include that vicarious obedience which Christ rendered to the precepts of the law, which obedience is imputed to all of the elect.
它指向基督向神的公义所提供的，即代替性地承担祂百姓的罪所应得的刑罚；但它不包括基督向律法的训诫所提供的代替性顺从，这顺从被归算给所有选民。
On the other hand, the term ‘Satisfaction’ naturally includes both of these.
另一方面，”满足”一词自然包括这两者。
‘As the demands of the law upon sinful men are both preceptive and penal-the condition of life being ‘do this and live,’ while the penalty denounced upon disobedience is, ‘the soul that sinneth it shall die’ – it follows that any work which shall fully satisfy the demands of the Divine law in behalf of men must include (1) that obedience which the law demands as the condition of life, and (2) that suffering which it demands as the penalty of sin.’
“因为律法对有罪之人的要求既是训诫性的又是刑罚性的——生命的条件是’你若这样行就必得活’，而对不顺从所宣告的刑罚是，’犯罪的，他必死亡’——因此任何要完全满足神圣律法对人的要求的工作必须包括(1)律法作为生命条件所要求的顺从，和(2)律法作为罪的刑罚所要求的受苦。”
May the Lord graciously fit both writer and reader to contemplate and apprehend this wondrous theme in such a way that much fruit may issue to His glory and praise.
愿主恩慈地装备作者和读者，以这样的方式默想和领会这奇妙的主题，以至于许多果子可以归于祂的荣耀和赞美。
Table of Contents
目录
- Introduction
- 引言
- Its Source
- 其源头
- Its Necessity
- 其必要性
- Its Pre-requisites
- 其前提条件
- Its Nature
- 其性质
- Its Nature-Continued
- 其性质——续
- Its Nature-Continued
- 其性质——续
- Its Nature-Concluded
- 其性质——结论
- Its Design
- 其旨意
- Its Efficacy
- 其功效
- Its Application
- 其应用
- Its Application-Concluded
- 其应用——结论
- Its Results
- 其结果
- Its Results-Continued
- 其结果——续
- Its Results-Continued
- 其结果——续
- Its Results-Continued
- 其结果——续
- Its Results-Righteousness Continued
- 其结果——公义续
- Its Effects
- 其果效
- Its Extent
- 其范围
- Its Extent-Concluded
- 其范围——结论
- Its Typification
- 其预表
- Its Proclamation
- 其宣告
- Its Reception
- 其接受
- Its Rejection
- 其拒绝
Additional Information
附加信息