中文下载

THIS volume, delayed by other engagements much beyond my anticipations, is the sequel of the volume which appeared in 1868 on the sayings of Jesus in reference to the atonement, and completes my undertaking; the object of which was to exhibit the entire New Testament teaching on the nature and fruits of Christ’s death.
本书因其他事务的牵绊，延误之久远超出我的预期，乃是1868年出版、论及耶稣关于赎罪之言论那一卷的续篇，并完成了我原先的计划；其目的在于呈现新约圣经中关于基督之死的本质与果效的全部教导。

I started with the conviction that we cannot attain a full view of the New Testament doctrine on the subject, except in a biblico-historical way; and have abstained from the artificial construction to which systematic theology has recourse, as well as from merely subjective combinations.
我起初便深信，若非采取圣经—历史（biblico-historical）的方法，我们无法获得对这一主题之新约教义的完整认识；因此，我避免了系统神学常用的人为建构，也避免了纯属主观的组合。

The work is rather biblical than formally dogmatic or polemical, and intended to embody positive truth according to the setting in which the doctrine is placed in the apostolic documents.
本书与其说是严格意义上的教义性或论战性著作，不如说更偏重于圣经本身，其旨在按照该教义在使徒文献中所处的语境，来体现积极而正面的真理。

The doctrine of the atonement being a matter of pure revelation, all our information as to its nature must be drawn simply from the Scriptures;
既然赎罪的教义乃是纯粹启示之事，那么我们关于其本质的一切知识，必须单单取自圣经；

and the sole inquiry for us is, in what, according to the Lord and His apostles, does the historic fact of the atonement objectively consist, and what are its constituent elements?
而我们唯一需要探究的便是：照着主及祂的使徒，赎罪这一历史事实在客观上究竟由什么构成，其要素又是什么？

The object steadily kept in view has been to determine what saith the Scripture—according to rigid principles of grammatico-historical interpretation—without dislocating or wresting, so far as I am aware, a single expression from its true significance, and thus to run up the matter to authority.
我始终坚持的目标，是要按照严格的语法—历史释经原则，确定“圣经怎么说”，并且在我所意识到的范围内，不歪曲、不强解任何一个词句，使其偏离真实意义，从而将一切问题诉诸权威。

Then only do we listen to the word of God, and not to the speculations or wisdom of men.
唯有如此，我们才是真正聆听上帝的圣言，而不是人的揣测或智慧。

Nor can I allow that, when we expound Scripture by the laws of language, and think over again apostolic thoughts expressed in intelligible terms, we have, after all, but our own individual conception of Christianity.
我也不能承认这样一种说法：即当我们按语言的法则解释圣经，并重新思考那些以清晰词语表达出来的使徒思想时，我们最终所得不过是自己个人对基督教的理解。

That modern evasion throws all loose, and makes everything uncertain.
这种现代的回避论调使一切都变得松散不定，并使所有事情陷入不确定之中。

To affirm that, after the most diligent efforts to interpret Scripture, with a psychology resting on Christian experience, we have but our individual conception of it, is either to call in question that inspired book, or to make its statements, given forth in precise terms according to the laws of language and the laws of thought, an insoluble enigma.
若断言说，即便在最勤勉地解释圣经之后，并辅以建立在基督徒经验之上的心理学，我们所得的仍只是个人理解，这不是质疑那本受默示的书，就是把其按语言法则与思想法则、以精确措辞所发表的陈述，变成一个无法破解的谜。

On the contrary, I hold that we can think the very thoughts of Christ and His apostles.
相反，我坚持认为，我们确实能够思想基督及祂使徒所思想的思想。

The design of this work is mainly to demonstrate, in the only way in which this is to be done, the pure biblical doctrine of the atonement.
本书的主要目的，是用唯一可行的方式，论证纯正的圣经赎罪教义。

But polemical references are by no means withheld;
然而，论战性的提及并未被完全搁置；

that is, applications, necessarily brief, of ascertained truth to germinant errors, especially to those subtle forms of error which, in an evangelical guise, and not seldom with exegetical appliances, tend wholly to subvert the elements of substitution and penal visitation, which constitute the very essence of the atonement.
也就是说，我会将已经确立的真理，简要地应用于正在滋生的错误之上，尤其是那些披着福音派外衣、并且不乏释经工具的微妙错误形式，它们企图彻底颠覆代替性与刑罚性担当（penal visitation）这两个构成赎罪本质的要素。

It is a remarkable fact that since the Reformation no article has been so much impugned in every variety of form.
一个显著的事实是，自宗教改革以来，没有哪一条教义像赎罪论这样，以各种形式不断遭到攻击。

Till recently this was uniformly done by a class of men who had forfeited all claim to be regarded as either evangelical in sentiment or biblical in doctrine.
直到近代，这类攻击一向出自一群人，他们早已失去了被视为福音派情感或圣经教义持守者的任何资格。

Within recent memory, however, a new phenomenon has presented itself to the attention of Christendom—
然而，在不久之前，一个新的现象出现在整个基督教世界的视野中——

a sort of spiritual religion or mystic piety, whose watchword is, spiritual life, divine love, and moral redemption, by a great teacher and ideal man, and absolute forgiveness, as contrasted with everything forensic.
一种属灵宗教或神秘敬虔，其口号是：属灵生命、神圣之爱、藉着一位伟大的教师和理想的人所成就的道德救赎，以及绝对的赦免，与一切司法性的（forensic，指法律/法庭性的）观念相对立。

It is a Christianity without an atonement;
这是一种没有赎罪的基督教；

avoiding, whether consciously or unconsciously, the offence of the cross,
无论有意或无意地回避十字架的冒犯；

and bearing plain marks of the Rationalistic soil from which it sprung;
并明显带着它所出自的理性主义土壤的印记；

and it has found a wide response in every Protestant land.
而且它在各个新教国家中都得到了广泛的回应。

The work here presented to the public was suggested by this new phenomenon, especially by the somewhat bold attempt which it has made to vindicate its claims by an exegetical appeal to Scripture.
本书呈现给公众，正是由这一新现象所促成，尤其是因其大胆地试图借助释经方式诉诸圣经，为自身立场辩护。

I refer to attempts in this direction by Menken, Stier,2 Klaiber, and above all by Hofmann4 of Erlangen,
我所指的是门肯（Menken）、施蒂尔（Stier）、克莱伯（Klaiber），尤其是埃尔朗根的霍夫曼（Hofmann）等人在这方面的尝试，

who, in the use of a peculiar exegesis, have arrived at results diametrically opposed to the views at which the entire Christian church in the east and west arrived, during eighteen centuries of her history.
他们运用一种特殊的释经方法，所得出的结论，却与东西方整个基督教会在其十八个世纪历史中所达成的共识完全相反。

Schleiermacher, the great champion and bulwark of this tendency, from reasons which may be easily inferred, did not attempt to base these views on exegetical investigation, but on Christian consciousness.
施莱尔马赫（Schleiermacher），这一倾向的伟大倡导者与堡垒，出于不难推知的原因，并未试图将这些观点建立在释经研究之上，而是建立在基督徒意识之上。

This phenomenon of a Christianity without an atonement, professedly based on an exegetical foundation, seemed to call for such a work as the present;
这种自称建立在释经基础之上的“无赎罪的基督教”现象，似乎正呼唤着像本书这样的著作；

and in the course of it I have thoroughly investigated the teaching of the Lord and His apostles.
因此，在本书写作过程中，我彻底考察了主及祂使徒的教导。

Much as I value the creeds of the church, I do not appeal to them but to Scripture testimony strictly interpreted.
尽管我十分看重教会的信经，但我并不诉诸它们，而是诉诸经过严格解释的圣经见证。

How was this object to be best accomplished?
这一目标应当如何最好地实现呢？

Two modes presented themselves, and between them a choice was to be made—
有两种方式摆在面前，必须在其中作出选择——

that of taking up in succession the passages as they occur in the apostolic writings,
一种是依次处理使徒著作中出现的经文，

and that of digesting them under a variety of topics—chapters, divisions, and sections.
另一种是将它们归纳在不同主题之下——章、分部与小节。

To avoid the repetitions which seemed certain to be entailed upon me by discussing the passages as they lie (in situ) in the several books,
为了避免逐卷按原处（in situ）讨论经文所必然带来的重复，

and giving them such an amount of expansion as would be necessary to make the expositions readable by the Christian public as well as by erudite men,
并且又要给予足够的展开，使解经既能为普通基督徒所读，也能为学者所接受，

the second method seemed absolutely necessary;
第二种方法似乎绝对必要；

and in point of fact I started on that principle.
事实上，我也正是按这一原则起步的。

But I soon found it necessary to alter my method, for the following reasons.
但不久之后，我发现必须改变方法，原因如下。

The quotations were necessarily truncated and fragmentary.
引文不可避免地变得零碎而残缺。

Different apostles must contribute a portion of thought out of every variety of connection,
不同的使徒必须在各种不同的语境中贡献其思想的一部分，

and it was impossible to refer to the occasion in which the words were originally used.
而又无法交代这些话语最初使用的具体场合。

The same passage or clause which contributed one quota must be recalled for another expression or thought not always well adapted to the artificial division for which it was assigned.
同一段经文或句子，既用于一种思想，又必须被重新引用以说明另一种表达或思想，而这些并不总是适合被分配到人为划定的分类之中。

Besides, it became all too evident that this must inevitably prove a new form of dogmatic theology;
此外，愈发明显的是，这种方式必然会成为另一种形式的教义神学；

and instead of avoiding repetitions, would, though in another way, make them tenfold greater.
并且它非但不能避免重复，反而会以另一种方式使重复加倍。

The other method, I was satisfied, was the only one to be adopted.
我确信，另一种方法才是唯一应当采用的。

Nor was the repetition so great as I anticipated;
而且重复的程度也并不像我原先所预期的那样严重；

for every text, even when there did arise a certain sameness, had so much peculiar to itself as to give it a freshness of its own.
因为每一段经文，即便在某种程度上显得相似，却都有其独特之处，使其保持自身的新鲜感。

I have appended in the notes a few references to the numerous works which I have perused on this great theme, and a historical outline at the end.
我在注释中附上了若干参考文献，涉及我在这一重大主题上所阅读的众多著作，并在末尾加上了一份历史纲要。

No one has hitherto traversed the whole field in this way,
迄今为止，还没有人以这种方式纵览整个领域，

though numerous specimen-texts are discussed in dogmatic compends, polemical treatises, biblical dogmatics, outlines of Pauline, Petrine, and Johannine theology, not to mention commentaries;
尽管在教义概要、论战著作、圣经教义学、保罗神学、彼得神学、约翰神学的纲要，以及各类注释书中，已有许多范例经文被讨论；

and in all these not much of value has escaped my notice.
而在这一切著作中，有价值的内容几乎都未曾逃过我的注意。

I have only to add, that personally it has been to me the source of the greatest pleasure to pursue these investigations, the result of which is now given to others.
我只需补充一点：就我个人而言，追求这些研究本身便给我带来了极大的喜乐，如今我将其成果呈献给他人。

To Him whose atoning death I have laboured to expound from His unerring word, I commit the work now finished.
我将这部已完成的著作交托给那一位——我正是从祂无误的圣言中，竭力阐明了祂赎罪之死的那一位。

May He be pleased to accept the offering, and use it for the glory of His name.
愿祂悦纳这份奉献，并使用它，使祂的名得着荣耀。

GEORGE SMEATON.
乔治·斯米顿（George Smeaton）。

EDINBURGH, Oct. 1870.
爱丁堡，1870年10月。

TABLE OF CONTENTS
目录

Table of Contents
目录

PREFACE
序言

CHAPTER I: THE PREPARATION OF THE APOSTLES, AND THE CIRCLE OF THEIR TESTIMONY
第一章：使徒的预备，以及他们见证的范围

SECTION I: The Apostles’ Teaching on the Atonement based on that of the Lord Jesus
第一节：使徒关于赎罪的教导乃建立在主耶稣的教导之上

SECTION II: General View of the Apostles’ Testimony to the Atonement
第二节：使徒关于赎罪之见证的总体概览

SECTION III: The Apostles’ Exposition of the Sacrifices and Temple Services, as Symbolical and Typical
第三节：使徒对祭祀与圣殿礼仪的阐释——其象征性与预表性

SECTION IV : The Apostles’ References to Prophecy on the Subject of the Atonement
第四节：使徒论及赎罪主题时对预言的引用

SECTION V: The Testimony to the Atonement in the Acts of the Apostles
第五节：使徒行传中关于赎罪的见证

SECTION VI: The Apostolic Epistles
第六节：使徒书信

———

CHAPTER II: THE TESTIMONY TO THE ATONEMENT IN THE PAULINE EPISTLES
第二章：保罗书信中关于赎罪的见证

SECTION VII: The Epistles of Paul on the Righteousness of God
第七节：保罗书信中关于上帝之义的教导

SECTION VIII: The Reconciliation set forth in the Pauline Epistles
第八节：保罗书信中所阐明的和好

SECTION IX: The Testimony in the Epistle to the Romans
第九节：罗马书中的见证

SECTION X: The Testimony in the First Epistle to the Corinthians
第十节：哥林多前书中的见证

SECTION XI: The Second Epistle to the Corinthians
第十一节：哥林多后书

SECTION XII: The Epistle to the Galatians
第十二节：加拉太书

SECTION XIII: The Epistle to the Ephesians
第十三节：以弗所书

SECTION XIV: The Epistle to the Philippians
第十四节：腓立比书

SECTION XV: The Epistle to the Colossians
第十五节：歌罗西书

SECTION XVI: The Epistles to the Thessalonians
第十六节：帖撒罗尼迦书信

SECTION XVII: The Epistles to Timothy
第十七节：提摩太书信

SECTION XVIII: The Epistle to Titus
第十八节：提多书

———

CHAPTER III: THE TESTIMONY TO THE ATONEMENT CONTAINED IN THE EPISTLE TO THE HEBREWS
第三章：希伯来书中关于赎罪的见证

SECTION XIX: The Epistle to the Hebrews
第十九节：希伯来书

———

CHAPTER IV: THE TESTIMONY OF THE APOSTLE PETER
第四章：使徒彼得的见证

SECTION XX: The Epistles of Peter
第二十节：彼得书信

———

CHAPTER V: THE TESTIMONY OF THE APOSTLE JOHN
第五章：使徒约翰的见证

SECTION XXI: The Epistles of John
第二十一节：约翰书信

SECTION XXII: The Testimony of John in the Apocalypse
第二十二节：约翰在启示录中的见证

———

APPENDIX: HISTORICAL SKETCH OF THE DOCTRINE OF THE ATONEMENT
附录：赎罪教义的历史概述