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First , a desire to preserve the balance of Truth.
第一，出于一种要保持真理平衡的愿望。
In order to do this it is desirable that there should be an alternation between and a proportionate emphasis upon both the objective and the subjective sides of the Truth.
为此，有必要在真理的客观方面与主观方面之间交替进行，并对二者给予合乎比例的强调。
After we had completed our exposition of the doctrine of Justification we followed the same with a series on the doctrine of Sanctification:
在我们完成了对称义（Justification）教义的阐述之后，紧接着又展开了一系列关于成圣（Sanctification）教义的讲论：
the former treats entirely of the righteousness which Christ has wrought or procured for His people, being something wholly outside of themselves and independent of their own efforts;
前者完全论到基督为祂的百姓所成就或所赚得的义，这义完全在他们自身之外，并且与他们自己的努力毫无关系；
whereas the latter speaks not only of the perfect purity which the believer has in Christ, but also of the holiness which the Spirit actually communicates to the soul and which is influential on his conduct.
而后者不仅论到信徒在基督里所拥有的完全纯洁，也论到圣灵实际传递到灵魂中的圣洁，这圣洁对其行为产生影响。
Then we took up the doctrine of Predestination which is concerned entirely with the sovereignty of God,
随后我们又论及预定（Predestination）教义，该教义完全关乎上帝的主权，
and therefore we followed that with a series of man’s Impotency and the Saint’s Perseverance, where the principal emphasis was upon human responsibility.
因此，我们又接着讲论人的无能（Impotency）与圣徒的坚忍（Perseverance），在其中主要强调人的责任。
It will be well for us now to turn our attention back again to the Divine operations and the wondrous provisions of Divine grace for the recovery of rebels against God.
如今，我们再一次将注意力转向上帝的作为，以及神圣恩典为挽回悖逆上帝之人所作的奇妙预备，乃是十分合宜的。
Second , because of a felt need of again bringing conspicuously before our readers “the cross of our Lord Jesus Christ.”
第二，因为我们深感有必要再次将“我们主耶稣基督的十字架”明显地摆在读者面前。
It is His sacrificial work which is prominent, yea, dominant in the reconciling of God to His people.
在使上帝与祂百姓和好的事上，显著的，甚至是占主导地位的，乃是祂的献祭之工。
It was by the shedding of Christ’s precious blood that God was placated and His wrath averted.
正是藉着基督宝血的流出，上帝得以被平息，祂的忿怒得以转离。
It was by Christ’s being chastised that peace has been made for us.
正是藉着基督受管教（chastised），平安才为我们成就。
And it is by the preaching of the Cross that our awful enmity against God is slain and that we are moved to abandon our vile warfare against Him.
并且，正是藉着十字架的宣讲，我们对上帝那可怕的敌对被治死，我们也因此被感动，弃绝我们对祂那卑劣的争战。
As it is upwards of twelve years since we completed the rather lengthy series of articles we wrote upon the Atonement, under the title “The Satisfaction of Christ,”
鉴于我们完成那一系列相当长的、论及赎罪（Atonement）的文章——题为《基督的满足》（The Satisfaction of Christ）——已经超过十二年，
it seems high time that we once more contemplated the greatest marvel and miracle of all history, namely, the Lamb of God being slain for the redemption of sinners.
现在显然是时候再次默想（默想）历史上一切奇事与神迹中最伟大的那一件了，即：上帝的羔羊为救赎罪人而被杀。
The doctrine of reconciliation has much to do with what took place at Calvary,
和好的教义与在各各他（Calvary）所发生的事有极其密切的关系，
yea apart from that no reconciliation with God had been possible.
诚然，若离开那一事件，与上帝的任何和好都是不可能的。
It is therefore a subject which should warm the hearts of the saints and bow them in adoration at the feet of the Redeemer.
因此，这是一个理当温暖众圣徒之心、并使他们俯伏在救赎主脚前敬拜的主题。
Third , because it treats of an aspect of the Gospel which receives scant attention in the modern pulpit.
第三，因为它论及福音的一个方面，而这一方面在当今讲台上几乎未受重视。
Nor has it ever, so far as we have been able to ascertain, been made very prominent.
并且据我们所能查考的，它在任何时期都未曾被大大突出强调。
This doctrine has failed to command the notice which it merits even from God’s own servants and people.
即便在上帝自己的仆人与百姓中，这一教义也未能得到其应得的关注。
Far less appears to have been preached on it than on either justification or sanctification.
显然，关于它的讲道远少于关于称义或成圣的讲道。
For one book written on this subject probably fifty have been published on either of the others.
就这一主题写成的一本书，可能对应着关于另两者各有五十本著作问世。
Why this should be is not easy to explain:
为何会如此，并不容易解释：
it is not because it is more obscure or intricate.
这并不是因为它更晦涩或更复杂。
In our judgment, much to the contrary.
依我们看来，恰恰相反。
Certainly it is of equal importance and value,
毫无疑问，它在重要性与价值上与其他教义完全相等，
for it treats of an aspect of our relationship and recovery to God as essential as either of the others.
因为它论及我们与上帝关系及复归的一个方面，其必要性丝毫不亚于其他方面。
Our need of justification lies in our failure to keep the Law of God;
我们需要称义，是因为我们未能遵守上帝的律法；
of sanctification, because we are defiled and polluted by sin, and therefore unfit for the presence of the Holy One;
我们需要成圣，是因为我们被罪玷污、败坏，因此不配进入圣者的同在；
our reconciliation, because we are alienated from God, rebels against Him, with no heart for fellowship with Him.
我们需要和好，是因为我们与上帝隔绝，是悖逆祂的人，心中毫无与祂相交的渴慕。
Though the terms justify and sanctify occur more frequently in the New Testament than does “reconcile,”
尽管“称义”和“成圣”这两个词在新约中出现的频率高于“和好（reconcile）”，
yet the correlative “God of peace” and other expressions must also be duly noted.
然而，与之相关的“赐平安的上帝（God of peace）”及其他表达，也必须得到应有的注意。
Not only has this doctrine been more or less neglected, but it has been seriously perverted by some and considerably misunderstood by many others.
这一教义不仅在某种程度上被忽视，而且被一些人严重歪曲，又被许多人相当程度地误解。
Both Socinians (who repudiate the Tri-unity of the Godhead and the Atonement of Christ) and Arminians deny the twofoldness of reconciliation, declaring it to be only on one side.
无论是苏西尼派（Socinians，否认神性的三一合一与基督的赎罪），还是亚米念派（Arminians），都否认和好的双重性，宣称它只存在于单方面。
They insist that it is man who is alienated from God, and so in need of reconciliation,
他们坚持认为，是人疏离了上帝，因此才需要和好，
that God never entertained enmity toward His fallen creatures, but has ever sought their recovery.
而上帝从未对祂堕落的受造物怀有敌意，反倒一直寻求他们的复归。
They argue that since it was man who made the breach by departing from his Maker, he is the one who needs to be reconciled and restored to Him.
他们辩称，既然是人因离弃造物主而造成裂痕，那么需要和好并被恢复到祂面前的就只是人。
They refuse to allow that sin has produced any change in God’s relationship or attitude unto the guilty,
他们拒绝承认罪在上帝与罪人之间的关系或态度上造成了任何改变，
yea, so far from doing so that His own love moved Him to take the initiative and provide a Saviour for rebels,
甚至认为，恰恰相反，乃是祂自己的爱促使祂采取主动，为悖逆者预备一位救主，
and that He now beseeches them to throw down the weapons of their opposition, assuring them of a Father’s welcome when they return unto Him.
并且如今祂恳求他们放下敌对的武器，向他们保证，当他们归回时必蒙父亲般的接纳。
Such is the view of the Plymouth Brethren.
这正是普利茅斯弟兄会（Plymouth Brethren）的观点。
In his work “The Ministry of Reconciliation ” C. H. Machintosh (one of the most influential of their early men) declares:
在其著作《和好的职事》（The Ministry of Reconciliation）中，C. H. 马金托什（C. H. Mackintosh，他们早期最具影响力的人物之一）宣称：
“We often hear it said that ‘the death of Christ was necessary in order to reconcile God to man.’
“我们常常听人说：‘基督的死是为了使上帝与人和好所必需的。’
This is a pious mistake, arising from inattention to the language of the Holy Spirit and indeed to the plain meaning of the word ‘reconcile.’
这是一种虔诚却错误的看法，源于对圣灵语言的忽视，也源于对‘和好（reconcile）’一词明白含义的忽视。
God never changed, never stepped out of His normal and true position.
上帝从未改变，也从未偏离祂正常而真实的地位。
He abides faithful.
祂始终是信实的。
There was, and could be, no derangement, no confusion, no alienation, so far as He was concerned;
就祂而言，从未有、也不可能有任何紊乱、混乱或疏离；
and therefore there could be no need of reconciling Him to us.
因此，就不存在需要使祂与我们和好的问题。
In fact it was exactly the contrary.
事实上，情形恰恰相反。
Man had gone astray; he was the enemy, and needed to be reconciled…
人已经迷失；他才是仇敌，需要被和好……
Wherefore, then, as might be expected, Scripture never speaks of reconciling God to man.
因此，正如人们所能预料的，圣经从不谈到使上帝与人和好。
There is no such expression to be found within the covers of the New Testament.”
在整本新约之中，都找不到这样的说法。”
This is something he calls a “point of immense importance,”
这是他称之为“极其重要的一点”的内容，
and consequently all who have succeeded him in that strange system have echoed his teaching:
因此，凡是在那一奇特体系中继承他思想的人，都重复了他的教导：
how far it is removed from the Truth will be shown in the articles that follow.
这种观点与真理相距多远，将在随后各篇文章中加以揭示。
Some hyper-Calvinists are also much confused on this doctrine.
一些极端加尔文主义者（hyper-Calvinists）在这一教义上同样十分混乱。
Through failing to see that God’s being reconciled to sinners who believe concerns His official relationship and not His essential character,
由于未能看见：上帝与信而悔改的罪人和好，所涉及的是祂的职分性关系，而非祂的本质性品格，
they have demurred at the expression “a reconciled God,” supposing it connotes some change within Himself.
他们便对“一个已和好的上帝（a reconciled God）”这一说法表示异议，认为它暗示上帝内部发生了某种改变。
They argue that since God has loved His elect with an everlasting love ( Jeremiah 31:3)
他们辩称，既然上帝以永远的爱爱祂的选民（耶利米书31:3），
and that since He changes not ( Malachi 3:6),
又既然祂是不改变的（玛拉基书3:6），
it is wrong for us to suppose that reconciliation is anything more on our side only.
那么认为和好在任何意义上不只是发生在我们这一边，便是错误的。
They insist that to speak of God’s being reconciled unto us implies an alteration either in His affections or purpose,
他们坚持认为，说上帝与我们和好，意味着祂的情感或旨意发生了改变，
and that neither of these can stand with His immutability.
而这二者都无法与祂的不变性相容。
To speak of God’s first loving His people, then hating them, and then again loving them,
谈论上帝先爱祂的百姓，然后恨他们，再然后又爱他们，
appears to them as imputing fickleness to Him.
在他们看来，这等于将反复无常归给祂。
So it would be if these predictions of God were made of Him considered in the same character and relationship.
若这些对上帝的描述是在同一身份与关系中加以理解，那确实如此。
But they are not.
但事实并非如此。
As their Father God has loved His people with an unalterable love,
作为他们的父，上帝以不可改变的爱爱祂的百姓；
but as the Moral Governor of this world and the Judge of all the earth He has a legal enmity against those who trample His Law beneath their feet.
但作为这世界的道德治理者和全地的审判官，祂对践踏祂律法的人怀有一种法律性的敌对。
The following question was submitted to Mr. J. C. Philpot:—
以下这个问题曾提交给 J. C. 菲尔波特先生（Mr. J. C. Philpot）：
“What is meant by ‘a reconciled God,’ an expression which some of the Lord’s children, even great and good men, have made use of?
“‘一个已和好的上帝（a reconciled God）’是什么意思？这是一些主的儿女，甚至是伟大而敬虔的人所使用的一个说法。
I believe that the Lord Jehovah from all eternity foresaw the fall,
我相信，主耶和华从永恒里就预见了堕落，
and provided means to save those whom He had chosen in Christ, consistent with all His attributes, holiness, justice, etc.
并且按着祂一切的属性——圣洁、公义等等——预备了拯救那些在基督里所拣选之人的方式。
Now, as love was the moving cause, how can the word ‘reconcile’ be correctly used in respect of God?
既然爱是推动的原因，那么‘和好（reconcile）’一词又怎能正确地用在上帝身上呢？
Does it not imply a change?
它岂不是意味着改变吗？
If it does, how can it be correctly used in reference to God?”
若是如此，又怎能正确地用于上帝呢？”
His answer to this appears in the March 1856 issue of “The Gospel Standard,”
他对此的回答刊登在 1856 年 3 月号的《福音标准》（The Gospel Standard）中，
and though it will make a rather lengthy quotation, yet we might be doing him an injustice not to give it in full.
尽管这将是一段相当长的引文，但若不完整引用，恐怕对他不公。
“We do not consider the expression ‘A reconciled God’ strictly correct.
“我们并不认为‘一个已和好的上帝（A reconciled God）’这一表达在严格意义上是正确的。
The language of the New Testament is not that God is reconciled to us, but that we are reconciled to God.
新约的语言不是说上帝与我们和好，而是说我们与上帝和好。
‘And all things are of God, who has reconciled us unto Himself by Jesus Christ,
‘一切都是出于上帝；祂借着耶稣基督使我们与自己和好，
and has given to us the ministry of reconciliation—
并且将这和好的职分赐给我们——
that God was in Christ reconciling the world to Himself, not imputing their trespasses to them;
这就是上帝在基督里，使世人与自己和好，不将他们的过犯归算给他们；
and that He has committed to us the word of reconciliation.
并且将这和好的圣言（word of reconciliation）托付了我们。
Now we are ambassadors for Christ, as though God did beseech you by us.
所以，我们作基督的使者，就好像上帝藉着我们劝你们一样。
We beg you in Christ’s stead, be reconciled to God.’ ( 2 Corinthians 5:18-20).
我们替基督求你们：与上帝和好。’（哥林多后书5:18–20）
And again ‘And, having made peace through the blood of His cross,
又说：‘既然借着祂十字架的血成就了和平，
it pleased the Father to reconcile all things by Him unto Himself—by Him, whether things in earth or things in Heaven.
父便喜悦借着祂使万有，无论是地上的、天上的，都与自己和好；
And you, who were once alienated and enemies in your mind by wicked works,
你们从前因恶行，在心思上与祂为敌，
yet now He has reconciled in the body of His flesh through death
但如今祂借着基督肉身的死，使你们与自己和好，
to present you holy and unblameable and unreprovable in His sight,’ ( Colossians 1:20-22).
要把你们呈献为圣洁、没有瑕疵、无可指摘，站在祂面前。’（歌罗西书1:20–22）
See also Romans 5:10.”
另参罗马书5:10。”
“The very nature of God, His very being and essence, is to be unchanging and unchangeable,
“上帝的本性、祂的存在与本质，就是不改变、也不能改变的，
as James beautifully speaks: ‘With Him there is no variableness, neither shadow of turning.’
正如雅各优美地说：‘在祂并没有改变，也没有转动的影儿。’
But reconciliation on God’s part to us, would seem to imply a change of mind, an alteration of purpose in Him,
但若说上帝在祂那一方面与我们和好，似乎就意味着祂心意的改变、旨意的变更，
and is therefore, so far, inconsistent and incompatible with the unchangeableness of the Divine character.
因此，就这一点而言，这与神圣品格的不变性是不一致、不相容的。
It is also, strictly speaking, inconsistent, as our correspondent observes, with the eternal love of God,
并且，严格来说，正如来信者所指出的，这也与上帝永恒的爱不相一致，
and seems to represent the atonement as influencing His mind, and turning it from wrath to love, and from displeasure to mercy and grace.
并且似乎把赎罪描绘为影响了祂的心意，使其从忿怒转为爱，从不悦转为怜悯与恩典。
Now, the Scripture represents the gift of Christ, and consequently the sufferings and blood-shedding for which and unto which He was given,
然而，圣经所呈现的却是：基督的赐下，以及因此而来的受苦与流血，
not, as the procuring cause, but as the gracious effect of the love of God.
并非作为成就之因，而是作为上帝之爱的恩典果效。
‘Herein is love, not that we loved God, but that He loved us, and sent His Son to be a propitiation for our sins’ ( 1 John 4:10).
‘爱就在此：不是我们爱上帝，乃是祂爱我们，差祂的儿子为我们的罪作了挽回祭（propitiation）。’（约翰一书4:10）”
TABLE OF CONTENTS
目录
Introduction
引言
- Its Distinctions
一、其区分 - Its Need
二、其需要 - Its Need-Continued
三、其需要（续） - Its Need-Continued
四、其需要（续） - Its Need-Concluded
五、其需要（结） - Its Arrangement
六、其安排 - Its Arrangement-Continued
七、其安排（续） - Its Arrangement-Continued
八、其安排（续） - Its Arrangement-Concluded
九、其安排（结） - Its Effectuation
十、其成就 - Its Effectuation-Continued
十一、其成就（续） - Its Effectuation-Continued
十二、其成就（续） - Its Effectuation-Concluded
十三、其成就（结） - Its Meaning
十四、其意义 - Its Meaning-Continued
十五、其意义（续） - Its Meaning-Continued
十六、其意义（续） - Its Meaning-Concluded
十七、其意义（结） - Its Scope
十八、其范围 - Its Scope-Continued
十九、其范围（续） - Its Scope-Continued
二十、其范围（续） - Its Scope-Concluded
二十一、其范围（结） - Its Reception
二十二、其领受 - Its Reception-Continued
二十三、其领受（续） - Its Reception-Continued
二十四、其领受（续） - Its Reception-Concluded
二十五、其领受（结） - Its Need – Revisited
二十六、其需要——再论 - Its Need – Revisited Continued
二十七、其需要——再论（续） - Its Need – Revisited Continued
二十八、其需要——再论（续） - Its Need – Revisited Continued
二十九、其需要——再论（续） - Its Need – Revisited Continued
三十、其需要——再论（续） - Its Need – Revisited Concluded
三十一、其需要——再论（结）