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by Stephen Charnock
论基督宝血的洁净功效
斯蒂芬·查诺克著
AI: 以下是英文原文和中文翻译的对照
用AI翻译，如有翻译不正确地方，请指出，谢谢。
论基督宝血的洁净功效
And the blood of Jesus Christ, his Son, cleanseth us from all sin. 1 John 1:7.
约翰一书1:7 耶稣基督他儿子的血也洗净我们一切的罪。
The apostle, in the beginning of the chapter, puts the saints to whom he writes in mind of the Gospel he had writ, wherein he had declared to them that Word of life which had been with the Father, and was manifested to the world, and which he now declares again, that they might have a fellowship with the apostles in the truth, and not with the false teachers in their errors; and for an incentive, assures them that the fellowship of those that kept the truth as it is in Jesus was with the Father and with the Son: ver. 3, ‘That which we have seen and heard declare we unto you, that you also may have fellowship with us; and truly our fellowship is with the Father, and with his Son, Jesus Christ:’ with the Father, as the source and spring of eternal life and happiness; with the Son, as mediator, who has opened the way to us, removed the bars, and given us an access to and a communion with the Father.
使徒在本章开头提醒他所写信的圣徒,记念他所写的福音,在其中他已经向他们宣告那生命的道,这道本与父同在,如今已经向世人显明。他现在再次宣告,好叫他们在真理上与使徒相交,不与假师傅的错谬相交。作为一种鼓励,他向他们保证,那些持守耶稣里的真理的人,是与父并与子有相交的。第3节说:”我们将所看见、所听见的传给你们,使你们与我们相交。我们乃是与父并他儿子耶稣基督相交的。”与父相交,因为父是永生和福乐的源头和泉源;与子相交,因为子是中保,为我们开了道路,除去障碍,使我们可以进到父面前,与父相交。
For by sin we were alienated from God, our sin had caused justice to lock up the gates of paradise, and forbid such guilty and polluted offenders to approach to the pure majesty of God. The apostle, to encourage them to cleave to the gospel, proposes to them a fellowship with God by the means of Jesus Christ, his Son and our Mediator, as the chief happiness and felicity of man, and that which can only afford them a full and complete joy.
因为我们因罪与神隔绝,我们的罪导致公义将乐园的门关闭,禁止有罪和污秽的罪人接近神纯洁的威严。使徒为了鼓励他们持守福音,向他们提出借着神的儿子、我们的中保耶稣基督与神相交,这是人最大的幸福和喜乐,也是唯一能带给他们完全喜乐的。
And afterwards, ver. 5, ‘This then is the message which we have heard of him, and declare unto you, that God is light, and in him there is no darkness at all;’ he prescribes to them the means whereby they may keep up a communion with God, which he infers from the transcendent excellency of the divine nature, who is light: light, in regard of the clearness of his knowledge; light, in regard of his unstained purity, not tainted with the least spot or dust of evil, not having anything unworthy in his nature, nor doing anything unbecoming in his actions.
接着在第5节说:”神就是光,在他毫无黑暗。这是我们从主所听见,又报给你们的信息。”他告诉他们借着什么途径可以保持与神相交,他是从神超越一切的本性的卓越推论出来的,神就是光:在知识的清晰上是光,在毫无玷污的纯洁上是光,没有丝毫的罪恶玷污,在本性上没有任何不配得的,在行为上也没有任何不相称的。
If, therefore, our conversations be in darkness., if we wallow in the mire of any untamed, unmortified lust, what soever our evangelical professions may be, or howsoever we may fancy ourselves entered into a fellowship with the Father by the means of the mediator, it is but a lying imagination; for how can there be a communion between two natures so different, between light and darkness, purity and impurity, heaven and hell, God and the devil?
因此,如果我们的生活在黑暗中,如果我们在任何未受约束、未治死的情欲的污秽中打滚,无论我们有什么福音的宣称,无论我们如何幻想自己借着中保进入了与父的相交,都不过是虚妄的想象。因为在两个如此不同的本性之间,光明与黑暗、纯洁与污秽、天堂与地狱、神与魔鬼之间,怎么可能有相交呢?
But if our conversation be agreeable to gospel precepts, we have then a fellowship with him: ver. 7, ‘if we walk in the light, as he is in the light, we have fellowship one with another,’ i.e. God has a fellowship with us in affection and delight, and we have a fellowship with God in salvation and happiness; God gives himself to us, and we give ourselves to God. He bestows grace and pardon on us, and we resign up our hearts and affections to him.
但是如果我们的行事为人符合福音的教导,我们就与他相交。第7节说:”我们若在光明中行,如同神在光明中,就彼此相交。”意思是,神在慈爱和喜悦中与我们相交,我们在救恩和幸福中与神相交。神将自己赐给我们,我们将自己献给神。他将恩典和赦免赐给我们,我们将心和爱献给他。
And this is a certain proof that we are interested in the expiatory virtue of the blood of Christ. Or else those latter words may be a prevention of an objection which might result from the apprehension of the relics of corruption in the best man in this life. Since God is infinitely pure light, without darkness, and we have so much darkness mixed with our best light, we must for ever despair of having any fellowship with God; the infinite distance, by reason of our indwelling corruption, will put us out of all hopes of ever attaining such a sovereign felicity.
这是我们在基督宝血的赎罪功效上有份的确据。或者后面这句话可能是为了防备一个反对意见,就是因为在今生最好的人里面仍有败坏的残余。既然神是无限纯洁的光,毫无黑暗,而我们即使在最好的光中仍掺杂着许多黑暗,我们就必须永远绝望,不可能与神相交。因为我们内住的败坏,在我们与神无限的距离间,使我们失去了一切达到这至高幸福的盼望。
But this reply is prevented by this clause of the apostle: ‘And the blood of Jesus Christ, his Son, cleanseth us from all sin.’ Let not the sense of your daily infirmities animate any desponding fears. If you square your hearts and lives in all sincerity according to the gospel rule, there is a provision made for your security in the blood of Christ. God will wipe off the guilt of your defects by the virtue of that precious blood which has been shed for your reparation.
但使徒的这句话防止了这个反驳:”耶稣基督他儿子的血,也洗净我们一切的罪。”不要让你每日软弱的感觉激发任何绝望的恐惧。如果你全然诚实地照着福音的法则调整你的心和生活,在基督的宝血里已经为你的安全做了预备。神必借着那为你的修复而流的宝血的功效,涂抹你缺陷的罪责。
The apostle here supposes remainders of sin in those that have the privilege of walking with God, and interest in the blessings of the covenant.
使徒在这里假设,那些有与神同行的特权,并在约的祝福上有份的人,仍有罪的残余。
The blood of Jesus Christ. By this is meant the last act in the tragedy of his life, his blood being the ransom of our souls, the price of our redemption, and the expiation of our sin. The shedding his blood was the highest and most excellent part of his obedience, Philip. ii. 8, His whole life was a continual suffering, but his death was the top and complement of his obedience, for in that he manifested the greatest love to God and the highest charity to man. The expiatory sacrifices under the law were always bloody, death was to be endured for sin, and blood was the life of the creature; the blood or death of Christ is the cause of our justification.
耶稣基督的血。这里指的是他生命悲剧的最后一幕,他的血是我们灵魂的赎价,是我们蒙救赎的代价,是我们罪的赎罪祭。流血是他顺服的最高、最卓越的部分(腓2:8)。他的一生都是不断的受苦,但他的死是他顺服的顶点和完成,因为在其中他向神表明了最大的爱,向人表明了最高的慈善。律法下的赎罪祭总是流血的,为罪受死,血就是生命。基督的血或死是我们称义的原因。
His Son. His sonship makes his blood valuable. It is blood, and so agreeable to the law in the penalty; it is the blood of the Son of God, and therefore acceptable to the lawgiver in its value. Though it was the blood of the humanity, yet the merit of it was derived from the divinity. It is not his blood as he was the son of the virgin, but his blood as he was the Son of God, which had this sovereign virtue. It is no wonder, therefore, that it should have such a mighty efficacy to cleanse the believers in it, in all ages of the world, from such vast heaps of guilt, since it is the blood of Christ, who was God; and valuable, not so much for the greatness of the punishment whereby it was shed, as the dignity of the person from whom it flowed. One Son of God weighs more than millions of worlds of angels.
他的儿子。他的儿子身份使他的血有价值。这是血,因此在刑罚上符合律法;这是神儿子的血,因此在价值上为律法颁布者所悦纳。虽然这是人性的血,但其功德是从神性而来。不是因他是童女的儿子,而是因他是神的儿子,他的血才有这至高的功效。因此,难怪他的血对所有时代凭信心的人,有如此大能的功效,能洗净如此巨大堆积的罪责。因为这是基督的血,他是神;其宝贵不在于流血时所受的刑罚有多大,而在于流血的那位的尊贵身份。一位神的儿子比千万世界的天使更有分量。
Cleanseth. Cleansing and purging are terms used in Scripture for justifying as well as sanctifying. The apostle interprets washing of both those acts: 1 Cor. vi. 11, ‘But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God.’ The latter words are exegetical of the former; they both are the fruits of the merit of the blood of Christ. The one is the act of the Father as a judge appeased by that blood, the other the act of the Spirit as a sanctifier purchased by that blood. And so the ‘washing of us in the blood of Christ,’ spoken of Rev. i. 5, is to be understood of justification. Sanctification is expressed, ver. 6, by ‘making us kings and priests to God,’ giving us royal and holy natures, to offer up spiritual sacrifices unto God; and several times the word “chafar”, which signifies to expiate, appease, is translated to sanctify, Exod. xxix. 33, 36, and to cleanse, ver. 37; and a word that signifies cleansing is sometimes put for justifying, as in the third commandment, Exod. xx. 7, ‘The Lord will not hold him guiltless that takes his name in vain,’ “lo yenakeh”, will not cleanse or purge them. But it must be understood of cleansing from guilt, because it refers to the penalty of the law. It is here used in this sense; it is spoken to them that are sanctified and have a fellowship with God, that if they walk in the light, God will impute to them the blood of his Son for their absolution from the guilt of all their infirmities.
洗净。洗净和涂抹在圣经中用于称义和成圣。使徒将洗濯解释为这两种行为:林前6:11″你们中间有人从前也是这样,但如今奉主耶稣基督的名,并借着我们神的灵,已经洗净了自己,成圣称义了。”后面的话是对前面的解释。两者都是基督之血功德的果子。一个是父作为被这血平息的审判者的行为,另一个是灵作为被这血买赎的圣化者的行为。所以启1:5所说的”耶稣基督的血洗净了我们”,要理解为称义。成圣在第6节表述为”使我们成为神的君尊祭司”,赐给我们君尊和圣洁的性情,好献上属灵的祭物给神。”遮盖”一词有赎罪、平息的意思,有时译为使之成圣(出29:33,36),有时译为洁净(出29:37)。有时表示洁净的词用于称义,如十诫中的第三诫(出20:7):”妄称耶和华名的,耶和华必不以他为无罪(lo yenakeh,不洁净或涂抹)。”但这里必须理解为从罪责得洁净,因为它指的是律法的刑罚。在这里是用这个意思的。这是对那些成圣、与神相交的人说的,如果他们行在光中,神就将他儿子的血归给他们,使他们脱离一切软弱的罪责。
The blood of Christ cleanseth.
基督的血洗净。
1.It has a virtue to cleanse. It does not actually cleanse all, but only those that believe. Nor does it cleanse them from new sins, but upon renewed acts of faith. There is a sufficiency in it to cleanse all, and there is an efficacy in it to cleanse those that have recourse to it. As when we say a medicine purges such a humour, we understand it of the virtue
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AI: and quality of the medicine, not that it purges unless it be taken in, or otherwise applied to the distempered person.
1.它有洗净的功效。它并非实际洗净所有人,而只洗净那些相信的人。它也不是洗净他们新犯的罪,而是在他们更新的信心行为上洗净。它足以洗净所有人,它确实能洗净那些求助于它的人。就像我们说一种药物能清除某种病毒,我们所指的是这药物的功效和特性,而不是说它能清除,除非病人服用或以其他方式使用。
2.The blood of Christ cleanseth, not has cleansed, or shall cleanse. This notes a continued act. There is a perpetual pleading of it for us, a continual flowing of it to us. It is a fountain set open for sin, Zech. xiii. 1. There is a constant streaming of virtue from this blood, as there is of corruption from our nature. It was shed but once, it is applied often, and the virtue of it is as durable as the person whose blood it is.
2.基督的血洗净,不是已经洗净,或将要洗净。这表明一个持续的行为。这血不断为我们代求,不断流向我们。它是为罪而开的泉源(亚13:1)。这血不断涌流出功效,就像我们的本性不断涌流出败坏一样。它只流了一次,却常常被应用,它的功效和这血所属之人一样长久。
3.The blood of Christ cleanseth. The apostle joins nothing with this blood. It has the sole and the sovereign virtue. There is no need of tainted merits, unbloody sacrifices, and terrifying purgatories. The whole of cleansing is ascribed to this blood, not anything to our own righteousness or works. It admits no partner with it, not the blood of martyrs nor the intercessions of saints.
3.基督的血洗净。使徒没有与这血连上任何东西。它拥有唯一和至高的功效。不需要污秽的功德、不流血的祭物和可怕的炼狱。洁净全归于这血,我们自己的义或行为一点也不算。它不容许任何同伴,不容许殉道者的血或圣徒的代祷。
4.The blood of Christ cleanseth us from all sin. It is an universal remedy. Whatsoever has the nature of sin, sins against the law and sins against the gospel. It absolves from the guilt of sin, and shelters from the wrath of God. The distinction of venial and mortal sins has no footing here; no sin but is mortal without it, no sin so venial but needs it. This blood purges not some sort of sins, and leaves the rest to be expiated by a purgatory fire. This expression of the apostle, of all sin, is water enough to quench all the flames of purgatory that Rome has kindled; what sins are not expiated by it are left not to a temporary, but an eternal death; not to a refining, but a consuming fire. So that we see these words are an antidote against fears arising by reason of our infirmities, a cordial against faintings, an encouragement to a holy walk with God. It is a short but a full panegyric of the virtue of the blood of Christ.
4.基督的血洗净我们一切的罪。它是一个普世的良方。凡有罪的性质,违反律法的罪和违反福音的罪,它都能洗净。它赦免罪责,遮蔽神的忿怒。宽恕的罪和致命的罪在这里没有立足之地。没有它,没有罪是可宽恕的;没有罪是微不足道的,都需要它。这血不是只洗净某些罪,其余的留给炼狱之火赎罪。使徒所说”一切的罪”,足以扑灭罗马所点燃的炼狱之火。没被它赎尽的罪,不是暂时的死,而是永远的死;不是炼净的火,而是焚烧的火。这些话是我们因软弱而生的恐惧的解药,是昏厥的兴奋剂,是与神同行的鼓励。这是一篇简短却充分的颂辞,歌颂基督之血的功效。
1.In regard of the effect, cleansing.
2.In regard of the cause of its efficacy. It is the blood of Jesus, a saviour; the blood of Christ, one appointed, anointed by God to be a Jesus; the blood of the Son of God, of one in a special relation to the Father, as his only begotten, beloved Son.
3.In regard of the extensiveness of it, all sin. No guilt so high but it can master, no stain so deep but it can purge; being the blood of the Son of God, and therefore of infinite virtue, it has as much force to demolish mountains of guilt as level mole-hills of iniquity.
1.就其果效而言,洁净。
2.就其功效的原因而言,它是耶稣的血,一位救主;是基督的血,一位被神所立所膏为耶稣的;是神儿子的血,一位与父有特殊关系的,是他的独生爱子。
3.就其广泛性而言,一切的罪。没有罪疚太深重它不能制服,没有罪污太深重它不能洗净。作为神儿子的血,有无限的功效,拆毁罪恶的高山,铲平罪孽的土丘,都不在话下。
The words are a plain doctrine in themselves:
这些话本身就是一个简明的教义:
Doct. The blood of Christ has a perpetual virtue, and does actually and perfectly cleanse believers from all guilt. This blood is the expiation of our sin and the unlocking our chains, the price of our liberty and of the purity of our souls. The redemption we have through it is expressly called the forgiveness of sin, Eph. i. 7, ‘In whom we have redemption through his blood, the forgiveness of sin,’ – by a metonymy of the effect for the cause; remission was an act of redemption. When the apostle, Heb. x. 14, tells, ‘That by one offering he has for ever perfected them that are sanctified,’ he places this perfection in the remission of sin, ver. 17, 18. He did in the offering himself so transact our affairs, and settle our concerns with God, that there was no need of any other offerings to eke it out or patch it up. As the blood of the typical sacrifices purified from ceremonial, so the blood of the anti-typical offering purifies from moral uncleanness. The Scripture places remission wholly in this blood of the Redeemer. When Christ makes his will and institutes his supper, he commends this as our righteousness: Mat. xxvi. 28, ‘This is my blood of the New Testament, which is shed for many for the remission of sins,’ according to the title and end given it in the prophet, Zech. ix. 11. ‘By this blood of the covenant the prisoners are delivered from the pit of corruption, wherein there was no water; no water to quench our thirst, no water to cleanse our souls, but mud and mire to defile them. This was the design of his death, as himself speaks: Luke xxiv. 46, 47, ‘That repentance and remission of sins should be preached in his name amongst all nations.’ And Peter, in his discourse at Cornelius his house, comprises in this the intent of the whole Scripture: ‘To him give all the prophets witness, that through his name whosoever believes in him shall receive remission of sins,’ Acts x. 43. As this was the justifying blood in the time of the prophets, so it will be the justifying blood to the end of the world. By this blood only the robes of any are made white, Rev. vii. 14; by this blood the accuser of the brethren is overcome and cast in his suit, Rev. xii. 10, 11. The maintaining of justification by this blood seems to be the great contest between the true church and the antiChristian state.
教义:基督的血有永久的功效,实际上完全洁净信徒一切的罪责。这血是我们罪的赎价,是我们锁链的钥匙,是我们自由的代价,是我们灵魂纯洁的代价。我们藉此得蒙的救赎,明确称为罪得赦免(弗1:7),”我们藉这爱子的血得蒙救赎,过犯得以赦免。”果效代替原因的转喻法,赦免是救赎的行为。使徒在来10:14说,”因为他一次献祭,便叫那得以成圣的人永远完全,”他将这完全放在赦罪上(17-18节)。他在献上自己时,如此处理我们的事务,安排我们与神的关系,以致不需要任何其他祭物来补充或修补。正如预表的祭物的血洁净礼仪的不洁,被预表的祭物的血洁净道德的污秽。圣经将赦罪完全归于救赎主的这血。基督立遗嘱设立晚餐时,称这血为我们的义(太26:28):”因为这是我立约的血,为多人流出来,使罪得赦。”正如先知所说的这血的名分和目的(亚9:11)。”因你(锡安)与我立约的血,我必释放你中间被掳而囚的人,使他们出离无水的坑。”没有水解我们的渴,没有水洗净我们的魂,只有污秽我们的污泥浊水。这是他受死的目的,如他自己所说(路24:46-47),”并且人要奉他的名传悔改、赦罪的道,从耶路撒冷起直传到万邦。”彼得在哥尼流家的讲论中,将全本圣经的意图概括在此:”众先知也为他作见证,说:凡信他的人,必因他的名得蒙赦罪。”(徒10:43)正如这血在先知时代称人为义,它也要称人为义直到世界的末了。只有靠这血,人的袍子才得洗白(启7:14);靠这血,控告弟兄的才被胜过,诉讼才被驳回(启12:10-11)。维护因这血称义,似乎是真教会与敌基督国之间的大争战。
(1.) The blood of Christ is to be considered morally in this act. The natural end of blood in the veins is a reparation of the substance of the body by a conversion of the blood into it. And the proper use of blood is not to cleanse, for it defiles and bespots anything whereon it is dropped; but morally considered, as the shedding of b1ood implies loss of life and punishment for a crime, so blood is an expiation of the crime, and a satisfaction to the law for the offence committed against it. As the shedding innocent blood does morally pollute a land, so the shedding the blood of the malefactor and murderer does morally cleanse a land: Numb. xxxv. 33, ‘Blood defiles the land, and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it’. Had not this blood of Christ been shed, our sins had not been pardoned, our souls had not been secured, our chains had continued, and our terrors had been increased; the strokes of justice had been felt, and the face of mercy had been veiled; we had wholly been the vassals of the one, and foreigners to the other.
(1)基督的血在这行为中要从道德层面来看。血在血管中的自然目的是修复身体的实质,将血转化成身体。血的正当用途不是洁净,因为无论滴在什么上面,都会玷污和弄脏它。但从道德层面看,流血意味着失去生命,为罪受刑罚,因此血就是赎罪,是为触犯律法的罪而向律法的偿还。正如流无辜人的血在道德上玷污土地,流恶人和杀人犯的血在道德上洁净土地(民35:33):”因为血是玷污地的,若有在地上流人血的,非流那杀人者的血,那地就不得洁净。”若不流基督的这血,我们的罪就不得赦免,我们的魂就无保障,我们的锁链就要持续,我们的惊恐就要加增。公义的责打必然临到,怜悯的脸必然隐藏。我们完全成了罪的奴仆,与恩典隔绝。
(2.) The cleansing is to be doubly considered. There is a cleansing from guilt, and a cleansing from filth, both are the fruits of this blood: the guilt is removed by remission, the filth by purification. Christ does both: he cleanses us from our guilt as he is our righteousness, from our spot as he is our sanctification; for he is both to us, 1 Cor. i. 30, the one upon the account of his merit, the other by his efficacy, which he exerts by his Spirit. The proper intendment of the blood of Christ was to take off the curse of the law, and free us from our guilt; the washing off our stains is the proper work of the Spirit, upon that account signified to us by water in the prophets. The blood and water flowing from the side of Christ upon the cross were distinct, John xix. 34, 35, as appears by the great seriousness wherewith John affirms the relation: ‘He that saw it bare record, and his record is true, and he knows that he saith true.’ These two liquors flowed from his side distinctly, and do not mingle in their streams; and this seems to be so disposed by the providence of God, to signify that from the death of Christ there flow two sorts of benefits of a different nature, and which ought to be differently considered; viz., sanctification, represented by water destined to washing; and justification, which arises from satisfaction, represented by the blood shed for remission of sin. These both spring up from the death of Christ, yet they belong to two distinct offices of Christ. He justifies us as a surety, a sacrifice by suffering, as a priest by merit; but he sanctifies us as a king, by sending his Spirit to work efficaciously in our hearts. When we consider the blood of Christ, we consider Christ as a sacrifice; and sacrifices were called purifications, , not in regard of washing away the filth, but expiating the guilt of sin; yet indeed the justifying virtue of this blood is never exerted without a sanctifying virtue accompanying it. As blood and water flowed out of the side of Christ together, so blood and water flow into the heart of a sinner together. The typical blood of the covenant, when sprinkled by Moses upon the book and people, was mixed with water, Heb. ix. 19, 20, to signify that holiness, signified by water, accompanies the application of propitiation, signified by blood. All the force of sin consisted in condemnation, to which it had subjected men as it was a transgression of the law, and in conjunction therewith it had defiled the soul
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AI: as it was loathsome, and filthy. Now Christ shed his blood to make an expiation of sin, and sent his Spirit to make a destruction of sin. By virtue of his death there is no condemnation for sin, Rom. viii. 1
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AI: , 3; by virtue of the grace of his Spirit there is no dominion of sin. Rom. vi. 4, 14.
(2)洁净要从两方面来看。有罪责的洁净,也有污秽的洁净,两者都是这血的果子:罪责藉着赦免除去,污秽藉着洁净除去。基督两者都成就:他洗净我们的罪责,因为他是我们的义;他洗净我们的玷污,因为他是我们的圣洁。他为我们成就这两者(林前1:30),一个是根据他的功德,另一个是根据他借着圣灵所施的功效。基督之血的本意是除去律法的咒诅,使我们脱离罪责;洗去我们的玷污是圣灵的工作,在先知书中用水来象征。从基督被钉十字架的肋旁流出的血和水是分开的(约19:34-35),约翰非常认真地确证这个记载:”看见这事的那人就作见证,他的见证也是真的,并且他知道自己所说的是真的,叫你们也可以信。”这两样液体是分别从他肋旁流出来的,在流动中并不混合。神的护理似乎特意这样安排,表明从基督的死里流出两种不同性质的益处,应当有所区别,即:成圣,用预备洗濯的水来代表;称义,源于藉流血赎罪所成就的满足,用流出的血来代表。两者都从基督的死而出,但属于基督的两种不同职分。他称我们为义,是作为保证人,是借着受苦作了祭物,是凭着功德作祭司。但他使我们成圣,是作为君王,差遣圣灵在我们心里大能作工。我们思想基督的血时,是将基督看作祭物。祭物被称为洁净,不是指洗去污秽,而是指赎去罪责。称义的功效若没有成圣的功效相伴,就永不能发挥作用。正如血和水一同从基督肋旁流出,血和水也一同流进罪人的心。立约的预表之血,摩西洒在书上和百姓身上时,是用水调和的(来9:19-20),表明由水象征的圣洁,伴随着由血象征的赎罪的应用。罪的力量完全在于定罪,因着违背律法,罪将人置于定罪之下,并与之相连的,罪也污秽了灵魂,
(3.) This cleansing from guilt may be considered as meritorious or applicative. As the blood of Christ was offered to God, this purification was meritoriously wrought; as particularly pleaded for a person, it is actually wrought; as sprinkled upon the conscience, it is sensibly wrought. The first merits the removal of guilt, the second solicits it, the third ensures it; the one was wrought upon the cross, the other is acted upon his throne, and the third pronounced in the conscience. The first is expressed, Rom. iii. 26, his blood rendered God propitious; the second, Heb. ix. 12, as he is entered into the holy of holies; the third, Heb. ix. 14, Christ justifies as a sacrifice in a way of merit; and when this is pleaded, God justifies as a judge in a way of authority. Christ laid the foundation of a discharge from all guilt upon the cross, and procures an actual discharge upon the first look of a sincere faith towards him; and when this blood is sprinkled upon the conscience, it ‘purgeth it from dead works,’ Heb, ix. 14, from the guilt of death we contracted by sinful works, and from the sentence of death which the law pronounced by reason of those works, that thereby we may have a liberty to appear before God, and be fit to serve him. The sprinkling the tabernacle and the vessels of the sanctuary, and the person officiating in it, was the applying of the propitiation made by the sacrifice to those things for the special consecration of them unto God. No blood was sprinkled but the blood of the victim, solemnly offered unto God upon the altar, according to his own appointment; no blood applied to the conscience can cleanse it but the blood of this great sacrifice, which is peculiarly called ‘the blood of sprinkling,’ as it is the blood of the covenant, Heb. xii. 24. The virtue of it conveyed as sprinkled is from the propitiation it made as shed. A not guilty is entered into the court of God when this blood is pleaded, and a not guilty inscribed upon the roll of conscience when this blood is sprinkled. It appeases God’s justice and quenches wrath. As it is pleaded before his tribunal, it silences the accusations of sin; and quells tumults in a wrangling conscience, as it is sprinkled upon the soul.
(3)从罪责得洁净,可从功德或施行两方面来看。当基督的血献给神时,洁净就功德性地成就了;当特别为一个人祈求时,洁净就实际性地成就了;当洒在良心上时,洁净就在感觉上成就了。第一种是罪责得赦免的功德,第二种是寻求罪责得赦免,第三种是确保罪责得赦免。第一种是在十字架上成就的,第二种是在宝座上施行的,第三种是在良心里宣告的。第一种在罗3:26表达,他的血使神慈悲;第二种在来9:12,当他进入至圣所时;第三种在来9:14,基督作为祭物,在功德上称人为义;当祈求这功德时,神作为审判者,在权柄上称人为义。基督在十字架上为一切罪责得赦免奠定根基,并在诚实的信心第一次仰望他时,施行实际的赦免。当这血洒在良心上时,就”洗净了我们的良心,除去我们的死行”(来9:14),洗净我们因犯罪的行为所蒙的死的罪责,和律法因这些行为所宣告的死刑,好叫我们可以坦然无惧来到神面前,预备事奉他。洒在会幕、圣所器皿和供职者身上的血,是将献祭所成就的赎罪,施行在这些物件上,为要将它们特别分别为圣归给神。所洒的血,惟独按神自己的吩咐郑重献在祭坛上祭牲的血,别无他血。除了这伟大祭物的血,就是特别称为”立约之血”(来12:24)的血,没有别的血洒在良心上能洁净良心。所洒之血的功效,是从所流之血的赎罪而来。当这血被祈求时,神的法庭就宣告无罪;当这血洒在良心上时,良心的记录上就盖上无罪。这血平息神的公义,熄灭烈怒。当这血在神的审判台前被祈求时,就止住罪的控告;当这血洒在魂上时,就平息纷争的良心中的骚动。
2. The evidence of this truth well appears;-
2.这真理的证据是显而易见的:
(1.) From the credit it had for the expiation and cleansing of guilt, before it was actually shed, and the reliance of believers in all ages on it. The blood of Christ was applied from the foundation of the world, though it was not shed till the fullness of time. They had the benefit of the promise of redemption before the accomplishment of the sacrifice for redemption. The cleansing we have now is upon the account of the blood of Christ already shed; the cleansing they had then was upon the account of the blood of Christ in time to be shed: the one respects it as past, the other as future. We must distinguish the virtue from the work of redemption. The work was appointed in a certain time, but the virtue was not restrained to a certain time, but was communicated to believers from the foundation of the world, as well as extended to the last ages of the world.
(1)从这血在实际流出之前,在赎罪和洗净罪责上所得的信任,以及历世历代信徒对它的倚靠。基督的血从创世以来就被应用,虽然直到时候满足才流出。在救赎的祭物成就之前,他们就得着了救赎应许的好处。我们现今所得的洁净,是根据基督已流的血;他们当时所得的洁净,是根据基督将要流的血:一个视之为已过,一个视之为将来。我们必须区分救赎的功效和救赎的工作。救赎的工作是在指定的时候,但救赎的功效不限于某个时候,而是从创世以来就赐给信徒,也延伸到世界的末了。
Several considerations will clear this.
几点考虑可以阐明这一点。
[1.] The Scripture speaks but of one person designed for this great work. John Baptist speaks of ‘the Lamb of God,’ pointing to one lamb appointed to ‘take away the sins of the world,’ John i. 29. The world is to be understood , for all ages, all times of the world; as the same is meant, I John ii. 2, ‘He is a propitiation for our sins: and not for ours only, but also for the sins, of the whole world;’ and he, and only he, is the propitiation, by once offering of himself. Not for the sins of us only that live in the dregs of time, and the declining age of the world, but of those that went before in all ages of the world, from its youth till his appearance in the flesh and expiring upon the cross. Christ is said to be the one mediator, in the same sense that God is said to be the one God: 1 Tim. ii. 5, ‘For there is one God, and one mediator between God and men, the man Christ Jesus.’ As there is but one creator of man, so there is but one mediator for men. As God is the God of all that died before Christ came, as well as of those that lived after, so Christ is the mediator of all that died before his coming, as well as of those that saw his day. They had Christ for their mediator, or some other; some other they could not have, because there is but one. They might as well have had another creator besides God, as another mediator besides the man Christ Jesus. In regard of the antiquity of his mediation from the foundation of the world, he is represented, when he walks as mediator in the midst of the seven golden candlesticks, with ‘hair as white as wool,’ a character of age, Rev. i. 14. As God is described so in regard of his eternity, Dan. vii. 9. There is but one God from eternity, but one mediator, whose mediation has the same date as the foundation of the world, and runs parallel with it; but one captain of salvation also for many sons, Heb. ii. 10, that were brought to glory. All that were brought to glory were brought into that happy state by this captain of salvation, as made perfect by sufferings; so that either none were brought to glory before the sufferings of Christ, which is not true, or they were brought to glory by virtue of the sufferings of that captain of salvation. If that one captain were not a perfect head of salvation but by shedding his blood, then those that were under his conduct from the beginning of the world could not be perfect, but upon the account of his passion. For they had no perfection but in and by their head; the same way that he was justified for them, they were justified by him.
[1.]圣经只说到一位被指定担当这伟大工作的人。施洗约翰说到”神的羔羊”,指向一只被立为”除去世人罪孽”的羔羊(约1:29)。”世人”要理解为所有世代,世界的所有时候。约壹2:2也是这个意思:”他为我们的罪作了挽回祭,不是单为我们的罪,也是为普天下人的罪。”惟独他一次将自己献上,成了挽回祭。不只是为我们这些生在世界末了衰残时代的人的罪,也是为从世界初期直到他道成肉身钉死十字架,前面所有世代的人的罪。基督被称为独一的中保,就像神被称为独一的神一样(提前2:5):”因为只有一位神,在神和人中间,只有一位中保,乃是降世为人的基督耶稣。”正如只有一位创造人的主,也只有一位为人作中保的主。正如神是在基督降世前死去的人的神,也是在基督降世后活着的人的神一样,基督是在他降世前死去之人的中保,也是亲眼见过他的人的中保。他们有基督作他们的中保,不能有别的中保,因为只有一位中保。除了神以外,他们不能另有创造主;除了降世为人的基督耶稣以外,他们也不能另有中保。从创世以来他中保职分的历史悠久来看,当他在七个金灯台中间行走尽中保的职责时,他的形象是”头与发皆白,如白羊毛”(启1:14),这是年纪老迈的特征。正如神在永恒里被如此描绘(但7:9)。从永恒到永恒只有一位神,只有一位中保,他的中保职分与世界的根基同寿,与世界平行;也只有一位拯救的元帅,为了那许多得荣耀的儿子(来2:10)。所有得荣耀的人,都是借这位借着受苦得以完全的拯救的元帅,进入那快乐的景况。因此,要么在基督受苦之前,没有人得荣耀,这是不对的;要么他们因着这位拯救的元帅的受苦而得荣耀。如果这一位元帅若不流血,就不能作完全拯救的元首,那么从世界起初就在他引导之下的人,若不是因着他的受难,就不能完全。因为他们的完全,只能在他们的元首里,借着他们的元首;他为他们称义的方式,也是他们靠他称义的方式。
[2.] This one mediator was set forth ever since the fall of man as the foundation of pardon and recovery. The covenant of grace commencing from the time of the fall of man, the virtue of this blood, which is the blood of the covenant, bore the same date; and, indeed, the blood of the Redeemer, as the way of procuring restoration, was signified in that first promise, which was the first dawning of the covenant of grace after that
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AI: black night of obscurity the revolt of man had drawn upon the world, Gen. iii. 15. The recovery of man from that gulf of misery the head or subtle brains of the serpent had cast them into, is promised there to be by a man (for that must be signified by the seed of the woman), and some great and worthy person able for so great an undertaking, and to be effected by suffering, intimated by bruising his heel, which could not be without something of blood in the case. Satan would not cease, but express his enmity against the dissolver of his works, and the deliverer of his captives. It must also signify a deliverance from that which he was reduced to by the subtilty of the serpent, and that was sin and destruction. It could not be meant of a freedom from a bodily death, because this promise being made before, the pronouncing the sentence of a bodily death, which was not till ver. 19, was a bar to any such thought, for it had been a mockery, a falsity in God to promise Adam a redemption for that, and afterward overturn his promise by threatening that which he had promised before to redeem him from. This bruise, therefore, that the seed of the woman was to receive from the devil, at what time soever it should be inflicted, was to extend in the virtue of it to Adam, and his believing posterity that should come upon and go off the stage of the world before the revolution of that time wherein it was to be transacted; otherwise, the making of this promise to him, which should not distil any gracious dews upon him, had been to feed him with mere smoke, a thing unbecoming the Creator of the world. Besides, it was declared in types and figures. As the ceremonial uncleanness, which the legal sacrifices were appointed to purge, was an image of the moral impurity which needed expiation, so the blood of beasts, shed for the cleansing of it, was a shadow of that blood which was designed in the fullness of time for the expiation of the other. Nay, there were not only types of it, but plain prophecies concerning it. The righteousness whereby all believers are justified is witnessed in the whole current of Scripture, both by the law and the prophets, to be without the works of the law: ‘Even that righteousness of God, which is by faith of Jesus Christ,’ Rom. iii. 21, 22. And therefore when there was a conference between Moses and Elias on the one part, and Christ on the other, the subject of it is not anything but that of his decease, Luke ix. 31: the declaration of that being the chief intent of the types of the law, instituted by the ministry of Moses; and of the prophets, whereof Elias was the chief, though not in the publishing of the mediator, yet in the peculiar mark of the favour of God in his translation to heaven. But Isaiah is the plainest and most illustrious in the proclamations of the coming, the design and methods of the Redeemer. And particularly the pardon of sin by virtue of his suffering is discovered: Isa. xliii. 24, 25, ‘Thou hast made me to serve with thy sins, then hast wearied me with thine iniquities.’ Then it follows, ‘I, even I, am he that blotteth out thy transgression for my own sake.’ Christ is said to serve with their sins; and Isa. liii. is a comment upon this, showing what kind of servitude it was that the Redeemer endured, and what that weariness was which he sustained for our iniquity, viz. that he was wounded, bruised, and offered up. The whole scope of the chapter proves this, for it is spent in numbering up the benefits of the Messiah, the calling of the Gentiles, and gathering a church from all parts of the world, vers. 5, 6, etc., and vers. 19, 20; and in the last part describes the chiefest benefit by the Messiah, viz. propitiation and remission of sin; and to show that pardon was wholly free, he removes all false causes of pardon, human merit, and legal sacrifices: ver. 22, 23, ‘Thou hast not called upon me, thou hast not filled me with the fat of thy sacrifices;’ and then publishes the merit of the Messiah, serving with, or in their sins, upon which account out of mere grace the sins of men are blotted out, ver. 24, 25; as much as to say, Not thou, O Jacob, by thy duties and offerings hast merited the blotting out of thy sins. That glory is only due to me, who served with thy sins in dying and suffering, and paid the price of redemption, that by this means, without thy merit, thy sins might be wiped out; and, ver. 27, 28, he declares the rejection of the Jewish church, the giving Jacob to a curse and Israel to reproach, for their refusal of this way of redemption.
[2.]这位独一的中保自从人堕落以来,就被立为赦免和恢复的根基。恩典之约从人堕落时就开始,这血(就是立约的血)的功效也始于同时。事实上,救赎主的血作为恢复的途径,在第一个应许中就有预表,那是人背叛给世界带来黑暗之夜后,恩典之约的第一线曙光(创3:15)。要将人从蛇头或蛇的狡诈所陷入的悲惨深渊中拯救出来,那里应许要藉着一个人(必是由女人的后裔所表征的),一位伟大尊贵、能担当这么大工作的人,并且要借着受苦完成,由他脚跟被伤预表,这里必定涉及流血。撒但必不止息,必向毁坏它作为和救它掳掠的人表达敌意。这也必表明要将人从蛇的狡诈所陷入的境地中拯救出来,就是从罪和毁灭中拯救出来。这不可能指从肉身的死亡得自由,因为这应许在宣判肉身死亡的审判之前就作了,死亡的审判直到19节才宣布,这就排除了这种想法。若应许亚当要救赎他脱离死亡,后来又藉着警告他先前应许要救赎他脱离的东西来推翻应许,这在神就成了戏弄人、说谎。因此,无论在什么时候,女人的后裔将从魔鬼受的这伤,其功效都要延伸到亚当和他那些在这事发生的时候转上转下的信心后裔身上,否则,这应许若不向他滴下恩典的甘露,向他作这应许就是用虚空喂养他,这不适合世界的创造主。此外,这也藉着预表和预像显明了。正如礼仪上的不洁,是道德上需要赎罪的不洁的像,为洁净礼仪不洁而流的兽血,也是为在将来某时为那道德不洁赎罪而预备的血的预表。不仅有预表,也有明显的预言。藉这预言,因信耶稣基督而称义的义,在圣经中,在律法和先知书中都有见证,是与律法的行为无关的(罗3:21-22)。所以摩西和以利亚与基督谈话时,内容只有他去世的事(路9:31),因为这是藉摩西颁布的律法的预表的主要目的,也是先知书的主要目的。以利亚虽然不是那位宣告中保的先知,却在被接升天时得了神特别的恩宠。但以赛亚在宣告救赎主的降临、旨意和方式上,是最明白、最有力的。特别是藉他受苦赦免罪孽的事,也启示出来(赛43:24-25):”你却使我因你的罪恶服劳,使我因你的罪孽厌烦。惟有我为自己的缘故涂抹你的过犯,我也不记念你的罪恶。”基督为他们的罪服劳,赛53对此作了注释,说明救赎主忍受的是怎样的服劳,为我们的罪孽担当的是怎样的厌烦,就是他被伤、受压伤、被献为祭。整章都在证明这点,因为它在数算弥赛亚的恩惠,呼召外邦人,从世界各地聚集教会(5-6节等,19-20节),最后描述弥赛亚最大的恩惠,就是挽回祭和赦罪。为表明赦免全然出于恩典,他除去赦免的一切假因,人的功德和律法的祭物(22-23节):”你并没有求告我,也没有用祭物使我享受;你没有用祭物使我满足。”然后宣告弥赛亚的功德,为他们的罪服劳,因此出于纯全的恩典,人的罪得以涂抹(24-25节),意思是:雅各啊,不是你,不是靠你的本分和供物,使你的罪得以涂抹。荣耀单单归于我,我为你的罪受死受苦,付上赎价,使你的罪不是靠你的功德,却可以得到涂抹。在27-28节,他宣告犹太教会被弃绝,雅各被咒诅,以色列被凌辱,因为他们拒绝了这救赎的道路。
[3.] Though these promises and prophecies of the expiation and cleansing of sin were something obscure to them, and though they did not exactly know the method how it would be accomplished, yet that sin should be pardoned was fully revealed, and something of the method of it might be known unto them.
[3.]虽然这些应许和预言,对于罪的赎清洗净,对他们来说有些模糊,虽然他们不完全知道这将如何成就,但罪得赦免已经完全启示出来,他们也可能知道一些方法。
First, That sin should be pardoned was fully revealed to them, and their faith had something clear for their support. It was sufficient that he had published a time wherein and a seed whereby Satan’s head should be bruised, and afterwards had proclaimed his name in text letters, to be ‘a God pardoning iniquities, transgressions, and sins,’ Exod. xxxiv. 6. How could Jacob without the knowledge of this say at his expiring hour that he had waited for God’s salvation? Gen. xlix. 18; how could David else so earnestly have begged for a purging hyssop? how could he be confident that there was a grace to make him as white as the unspotted snow, and his bloody soul as pure as unstained wool? Ps. li. 7; how could Manasseh have with so much confidence laid himself at the feet of God in his prison, had he looked upon him only as a revenging and not a pitying God? The promise of God’s being their God was often inculcated to them, assuring them thereby that the thing should be done, that nothing of pardon and the fruit of it should be wanting to them, though the manner was not declared in that promise; for the promise of God’s being their God included all spiritual blessings, particularly this of cleansing from sin, without which he could not be their God in a way of grace, but their judge in a way of wrath.
首先,罪得赦免已经向他们完全启示,他们的信心有一些清楚的支持。他已经宣布了一个时候和一个后裔,藉着这后裔蛇的头要受伤,并且后来以清楚的文字宣告他的名,是”赦免罪孽、过犯,和罪恶的神”(出34:6),这就足够了。若没有这知识,雅各在临终时怎能说他等候神的救恩(创49:18)?大卫怎能如此恳切地求洁净的牛膝草?他怎能相信有恩典使他像无斑点的雪那样洁白,使他血污的灵魂像未玷污的羊毛那样纯净(诗51:7)?玛拿西在监狱中若只将神看作报应的神,不是怜悯的神,怎能如此坦然俯伏在神脚前?神与他们立约作他们的神的应许,经常向他们反复申述,藉此向他们保证这事必成就,虽然方式没有在应许中说明,但赦免和赦免的果子,没有一样会向他们缺欠。因为神作他们的神的应许,包括一切属灵的福气,特别是洗净罪孽的福气,若没有这福气,他就不能在恩典中作他们的神,只能在忿怒中作他们的审判者。
Secondly, They might know something of the method and manner of it. The mercy of God was revealed, the pardon of sin assured, and sacrifices instituted among the Jews to keep up their faith in the expectation of this promised expiation; but the manner how, and the merit whereby, was not so clearly drawn out to their view, which is fully opened to us in the gospel, Eph. iii. 5. The types indeed were obscure; it is a hard matter to understand them now since the revelation of the gospel, much harder to spell them out by that moonlight before the sun was risen. Yet the believers then could not be ignorant, but there was some excellent thing wrapped up in them, that they were not appointed for any excellency they had in themselves, or any power to propitiate God and appease his anger, which God’s disdainful speaking of them many times, when they rested upon their external sacrifices, might inform them of. They might collect from thence that they all had reference to some richer blood, and were images of some nobler sacrifice, besides what the foundation promise would mind them of, that some great person in our nature was designed for the bruising the serpent’s head, by suffering the bruising of his heel by the force of the serpent. They could not read that glorious and comfortable name of God, Exod. xxxiv. 6, but that clause, ver. 7, that he would ‘by no means clear the guilty,’ (which belongs to his name as well as the other of pardoning, and is uttered in the same breath), might startle them, and would seem to be an exception to dash out the comfort of all the foregoing titles. How they could reconcile such distant terms of a God pardoning, and yet not clearing the guilty, without a reflection upon some grand expiatory sacrifice, which might render to justice what was due for their crimes, and draw forth from mercy what was necessary for their misery, I understand not. No doubt but some of them saw something of the Messiah’s work wrapped up in the typical sacrifices and ceremonies; for it is not likely that they should all be wholly ignorant of the intendment of them. It is very likely that Job, who was not a Jew, but an Edomite, and, as some think, died that year the Israelites came out of Egypt, had the knowledge of redemption by the Messiah, and why might not the Israelites also have some knowledge of it as early? No question but they had; the place in Job is remarkable: Job xix. 25, ‘I know that my Redeemer lives, and that he shall stand at the latter day upon the earth.’ Most, both of Protestants and papists, understand it of Christ. The word is “go
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AI: ‘el” a Redeemer by right of affinity, as Christ was, being our brother by the assumption of our nature; and he seems to speak not only of one that was a redeemer in act, but a redeemer by office, and his appearance to be in the latter day refers to his incarnation in the latter age of the world, whom himself also should behold with his eyes at the resurrection. It is some extraordinary and remarkable thing that he would have so noted, for ver. 23, 24, he speaks: ‘Oh that my words were now written! Oh that they were printed in a book, that they were graven with an iron pen, and lead in the rock for ever.’ He would have it perpetually preserved and marked; and the comfort he took in the consideration of this his Redeemer to be incarnate so possesses him that it is observed that he does not utter such heavy complaints to the end of the book as he had done before. Christ was as much Job’s Redeemer before his incarnation and passion as ours since; yet as to the manner how he was to redeem, the price he was to pay, there was a veil upon him, till it was cleared up by the prophets, upon a nearer approach of the dawning of the fullness of time; for though they had some revelation of the Messiah as a great person, a great priest after the order of Melchisedec, a great king, a special favourite of God, yet how was he to cleanse sin they were ignorant of. As they did not know what new doctrines he would reveal as a prophet, or what kind of kingdom he should have as a monarch, so they did not fully know what kind of sacrifice he should offer as a priest. They had some kind of knowledge, but not a distinct one.
其次,他们可能知道一些方法和方式。神的怜悯已经启示,罪得赦免已经确定,在犹太人中设立了祭祀,使他们凭信心期待所应许的赎罪。但如何赎罪,凭什么功德赎罪,没有向他们清楚说明,这在福音书中已经向我们完全揭示了(弗3:5)。预表确实是隐晦的,在福音启示之后现在要明白它们也很难,在太阳升起之前凭着月光拼读它们就更难了。但当时的信徒不可能不知道,其中隐藏着一些卓越的事,设立这些预表并非因它们本身有什么卓越之处,或有什么挽回神、平息他忿怒的能力。神多次藐视地谈到这些祭祀时,他们若单单倚靠外在的祭祀,就可能从中得知这一点。他们可能从中推断,这一切都指向一些更丰富的血,都是一些更尊贵祭物的像,此外根基的应许也会提醒他们,有一位我们本性中的伟人,被指定要伤蛇的头,自己的脚跟却要被蛇的力量所伤。他们读到神荣耀安慰的名号(出34:6),却不能不注意到第7节那句话:”万不以有罪的为无罪”,这句话和前面赦罪的话一样属于他的名号,是一口气说出来的,这可能使他们惊骇,在前面一切称号的安慰之后,这句话似乎是个例外,使安慰破灭。我不明白,没有对某个伟大赎罪祭的思想,他们怎能调和这样遥远的名号:一位赦罪的神,却不以有罪的为无罪;这祭物可以按他们罪所当得的交给公义,按他们困苦所需要的从怜悯支取。毫无疑问,他们中有些人在预表的祭祀和礼仪中,看见了弥赛亚工作的一些内容。因为不太可能他们全都完全不知道这些预表的意图。很可能约伯不是犹太人,而是以东人,有人认为他死于以色列人出埃及那年,他有弥赛亚救赎的知识,为什么以色列人不能很早就有一些这方面的知识呢?他们肯定有,约伯记中的话很突出(伯19:25):”我知道我的救赎主活着,末了必站立在地上。”新教徒和天主教徒大多将此解释为基督。”救赎主(go’el)”一词表示有亲属关系的权利,基督就是这样,因着取了我们的性情成为我们的弟兄。他似乎不只是说一位实际的救赎主,而是说一位有救赎职分的救赎主,他在末后显现是指他在世界的末了道成肉身,约伯自己也要在复活时亲眼看见他。这是一些非同寻常、值得注意的事,所以在23-24节他说:”惟愿我的言语现在写上,都记录在书上,用铁笔镌刻,用铅灌在磐石上,直存到永远。”他要这话永远保存,加上记号。他思想他这位要道成肉身的救赎主所得的安慰,如此占有他,以致人们观察到,在书的其余部分,他不像先前那样发出沉重的怨言。基督在道成肉身受难之前是约伯的救赎主,正如他在道成肉身受难之后是我们的救赎主一样。但在如何救赎,要付什么代价上,在他身上有帕子遮蔽,直到时候将近,黎明快要来临时,借着先知才揭开。因为虽然他们得了一些弥赛亚的启示,知道他是尊贵的人,是照麦基洗德的等次的大祭司,是大君王,是蒙神特别眷顾的,但他如何洁净罪,他们却不知道。正如他要显明什么新道理,他们不知道;他要建立怎样的国,他们也不知道;照样,他要献怎样的祭,他们也不完全知道。他们有一些知识,但不是清楚的知识。
[4.] The ancient patriarchs had faith, and were actually pardoned. They had the same spirit of faith as those had which lived in the times of the gospel, 2 Cor. iv. 13. Noah is said to be ‘a just man, and perfect in his generations,’ Gen. vi. 9, when he was young and when he was old; but how? ‘He found grace in the eyes of the Lord,’ ver. 8. He denied his own righteousness, and fled to the grace of God, which could not be exhibited to him but in Christ; for no grace without contented justice. The ground of all the comfort and joy Abraham had was the sight of the appearance of this bleeding Redeemer, though afar off, John viii. 56. To what purpose was that sight, without a benefit redounding to him from it? And that great patriarch was justified by faith in him; which the apostle discourses of, Rom. iv.; and hereupon he was called ‘the father of the faithful,’ as being the first express pattern of justification set down in Scripture. For he was not the father of the faithful by carnal procreation, but upon the account of religion; the father, as he was the teacher by his example, the name of fathers being given to instructors. If he were not therefore cleansed and counted righteous upon the account of his blood, he could not be set forth as a pattern of justification unto others, the pattern being written one way and the copies another. It was the sole promise of the blessed seed which was the cause of his justification, not sacrifices or circumcision. The same righteousness is imputed to the father as is to the children, and the same to the children that was to the father. He and we have the same faith, the same object of faith; and by what we are justified, by the same he was justified. It was the same blessedness he and we have, the same gospel he and we heard, Gal. iii. 8. The grace conferred upon David was from Christ: how could his sin else have been remitted, for which no sacrifice was appointed under the law? Ps. li. 16, 17, ‘Thou desiredst not sacrifice, else would I give it.’ Supposing the legal sacrifices were sufficient, without any relation to something else to expiate the sin for which they were appointed, how should those sins of presumption which David was guilty of be expiated, since there was no institution of any legal victim for them? Surely the Israelites were not left destitute of help in this case. And God, by providing no sacrifice for those sins, intimated that there was a nobler sacrifice yet behind. The Messiah as a priest was in David’s eye, whom he calls his Lord, though he was to proceed out of his loins, Ps. cx. 1, 4. David’s Lord by another right than as God, for he does distinguish him from the Father as Lord, and therefore David’s Lord by another right, a right of redemption. The Jews had a sufficient account that the sacrifices of the law could not purge sin, in the sacrifice of the red heifer, Num. xix. 2, which could not expiate their sins. If it had a virtue to this purpose, why should the priest who sacrificed her and sprinkled the blood before the tabernacle, and the person that burnt her, and the person that gathered up the ashes, wash their clothes afterwards, and be unclean till the evening, ver. 7, 8, 9, who were more likely than the rest to be expiated by it? Their sins were pardoned, but impossible to be so by the blood of bulls and goats, Heb. x. 4, yet not without the interposition of a bloody sacrifice; for ‘without blood there is no remission,’ Heb. ix. 22, whereby the apostle proves the necessity of the sacrifice of Christ. And could sin be pardoned without a sacrifice, the apostle’s argument to evince the unpardonableness of the sin against the Holy Ghost, or of those that refused the sacrifice of Christ, would be invalid, for his reason to prove it unpardonable is because there is no more sacrifice for it; all which supposes the necessity of a satisfaction to justice by blood, to open the way to the throne of grace, and put any man into the favour of God. It was this blood, therefore, shed upon the cross, whereby the transgressions under the first testament were purged, and upon the account of which the promised inheritance was received, Heb. ix. 15. Christ could not else have pronounced a blessedness upon faith without the vision of him, as he does, John xx. 29, ‘Blessed are they that have believed, and have not seen,’ meaning those that died in faith in the time of the law. And the apostle is express in it, that Christ ‘by that one offering perfected for ever them that are sanctified,’ Heb. x. 14, understanding those that were sanctified, or cleansed, or pardoned before the actual offering, as appears by the ground of this his inference, which was the insufficiency of all other sacrifices to take away sin. There was never but one God that justifies, never but one way of justification, and that by faith, as the apostle argues, Rom. iii. 30, and therefore but one cause of the justification of all them that went before, because but one object of faith, the blood of the Messiah, the Redeemer of the world. In him only all things were gathered and summed up into blessedness, Eph. i. 12, and men are blessed in him, Ps. lxxii. 17. In his merit, says the Chaldee paraphrase, understanding it of the Messiah.
[4.]古时的族长有信心,实际上也得了赦免。他们有同样的信心之灵,如同活在福音时代的人一样(林后4:13)。挪亚被称为”在当时的世代是个义人,在神面前是个完全人”(创6:9),年轻时如此,年老时也如此。但如何成为这样的人呢?”他在耶和华眼前蒙恩”(8节)。他否认自己的义,逃到神的恩典里,这恩典若不是在基督里就不能向他显明,因为若没有满足的公义就没有恩典。亚伯拉罕一切安慰和喜乐的根基,是看见这位流血的救赎主的显现,虽然是从远处看见的(约8:56)。若这异象不使他得益,看见这异象有什么用呢?这位伟大的族长因信他而称义,使徒在罗4讨论了这点。于是他被称为”信心之父”,因为他是圣经中记载的称义的第一个明确榜样。他不是因肉身的生育成为信心之父,而是因宗教的缘故成为信心之父。他是教师,是榜样,教师的名字就是父亲。所以若他不是因基督的血被洁净、被算为义,就不能被立为别人称义的榜样,因为榜样写的是一回事,复本写的又是另一回事。惟独那应许的福音是他称义的原因,不是祭物或割礼。算给父亲的义,也算给儿女;算给儿女的义,也曾算给父亲。他和我们有同一信心,同一信心的对象;我们因什么称义,他也因什么称义。他和我们有同样的福分,听见同样的福音(加3:8)。大卫所得的恩典来自基督,不然他的罪如何得赦免呢?律法下并没有为那罪设立祭物(诗51:16-17):”你本不喜爱祭物,若喜爱,我就献上。”假设律法的祭物足够赎它们所为之设立的罪,不需与别的事物有关联,那么像大卫那样擅自犯的罪如何赎呢?律法中并没有为那些罪设立祭牲。以色列人在这事上必定不是毫无帮助的。神没有为那些罪预备祭物,暗示还有更尊贵的祭物在后面。弥赛亚作为祭司在大卫眼中,大卫称他为主,虽然他要从大卫的后裔而出(诗110:1,4)。大卫的主不只因他是神,因为大卫将他与作主的父区别开来,所以大卫的主是因另一个身份,就是救赎的身份。犹太人有足够的理由知道,律法的祭物不能洁净罪,因为献红母牛的祭不能赎他们的罪(民19:2)。这祭若有赎罪的功效,为何献祭的祭司、在会幕前洒血的人、烧牛的人、收集灰尘的人,都要洗衣服,到晚上才洁净呢(7-9节)?他们比别人更有可能因这祭得赎罪。他们的罪得赦免,但绝不可能是
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AI: 靠公牛和山羊的血,来10:4,却不能没有流血的祭物参与,因为”若不流血,罪就不得赦免了”(来9:22),使徒由此证明基督献祭的必要性。若罪可以不藉祭物得赦免,使徒证明干犯圣灵的罪,或拒绝基督祭物之人的罪不得赦免的论证就站不住脚了。因为他证明这罪不得赦免的理由,是因为不再有赎罪的祭了。这一切都预先假定,要借着血来满足公义,才能开通到施恩座的道路,才能使人得神的喜悦。所以,就是这在十字架上所流的血,洁净了前约时代的过犯,也因着这血,才得着所应许的基业(来9:15)。不然基督不可能称那没有见过他却信他的人为有福,如他在约20:29所说:”那没有看见就信的有福了,”这是指那些在律法时代因信而死的人。使徒明确说,基督”一次献祭,便叫那得以成圣的人永远完全”(来10:14),这包括那些在实际献祭以前,就已经成圣、洁净或赦免的人,如从他推论的根据看出来的,这根据是一切别的祭物不足以除掉罪。从来只有一位称人为义的神,从来只有一条称义的路,就是因信称义,如使徒在罗3:30所论证的,所以从前所有人称义的原因只有一个,因为信心的对象只有一个,就是弥赛亚的血,世人的救赎主。惟独在他里面,万有才归于幸福(弗1:12),人也因他得福(诗72:17)。照迦勒底译本的解释,是在他的功德里,因为明白这是指着弥赛亚说的。
[5.] And this might well be, on account of the compact between the Father, the Judge, and the Son, the Redeemer. Had he not promised the shedding of his blood, justice had dislodged the sinner from the world. All hopes of regaining paradise had been lost, without it the authority of the law had not been preserved, the sacredness of divine truth had been violated, and the rectitude of his government laid in the dust by an easy indulgence, and passing over the sin. Christ therefore stood up, and promised his soul as a sacrifice for sin. He was before Abraham was: John viii. 58, Before Abraham was, I am;’ I am, I was what I am now, a Mediator; by promise, by constitution, by acceptation; and therefore ‘Abraham saw my day, and was glad,’ as it is before, ver. 56. I was a Lamb slain, accepted as a Lamb slain, as Mediator, upon credit. His office was of a more ancient date than his incarnation; and he was the same in the function of a Mediator before as he was after his taking our flesh, the same for them in his compact as he was for us in the performance. A man may be freed from prison upon the promise of a surety worthy of credit, though the debt be not actually paid till some time after, according to agreement; and the possession of a purchase may be delivered, though a time afterwards be set for the payment of the price. The payment of the ransom is not of absolute necessity before the deliverance of the captive. Many were delivered from their bonds by God before the payment made by Christ, but not before the payment promised by him. The blood of this sacrifice as shed reaches us though sixteen hundred years since it was poured out; but the blood of this sacrifice promised by the Redeemer, and receiving credit with God, reached Adam four thousand years before it was shed. God imparted the virtue before Christ actually merited, and freed the captive before the ransom was paid; yet upon the account of the promised merit and contracted ransom, natural causes must be before the effect, moral causes may be after the effect. The blood of Christ cleanses not as a natural, but as a moral cause. He was in this respect a ‘Lamb slain from the foundation of the world,’ Rev. xiii. 8: slain federally, though not actually; imputatively, though not really; sententially in the acceptation of the judge, though not executively in the enduring the passion; and therefore he was a Lamb slain from the foundation of the world efficaciously, by whose blood the ancient believers were sprinkled, as well as those of a later date.
[5.]这是很有可能的,因为在父作为审判者和子作为救赎主之间有约定。若他没有应许流他的血,公义就会将罪人从世上赶逐出去。重返乐园的一切指望都成了泡影,律法的权威就不能得到维护,神圣真理的神圣性就被违犯,他政权的公正就被轻率的放纵和对罪的姑息置于尘土中。所以基督站出来,应许将自己的生命作为赎罪祭。”还没有亚伯拉罕就有了我”(约8:58),我是,我原来是我现在所是的,就是中保;在应许上,在设立上,在悦纳上都是这样。所以”亚伯拉罕见了我的日子就欢喜”(56节)。我是被杀的羔羊,是被算为被杀的羔羊,是凭信用作中保的。他的职分比他道成肉身更早;他在取了我们的肉身以前,在中保的职分上,与他取了肉身以后是一样的;他在与父立约时为他们所是的,与他在实际履行时为我们所是的,也是一样的。一个人可以凭着一位配得信任的保证人的应许,从监狱里得释放,虽然债务要到一段时候后才实际还清;一宗买卖的产权可以交割,虽然付款的时间定在以后。人质得释放,并不绝对需要先付赎金。许多人在基督付清赎价以前,就从捆绑中得神释放,但不是在他应许付赎价以前。这祭物所流的血,虽然是一千六百年前流的,现在仍然可及我们;但这救赎主所应许的祭物的血,在神面前得了信任,在流出四千年前就可及亚当。基督还没有实际立功,神就将功效赐下;赎金还没有付清,他就释放人质。然而因着所应许的功德和所约定的赎价,自然原因必在果效之前,道德原因可能在果效之后。基督的血洁净,不是作为自然原因,而是作为道德原因。在这个意义上,他”从创世以来就被杀”(启13:8):在约上被杀,虽然不是实际被杀;在算计上被杀,虽然不是实在被杀;在审判者的悦纳上被判,虽然不是在受苦上被执行。所以他从创世以来就有功效地被杀,古时的信徒和近世的信徒一样,都被他的血所洒。
And though some refer those words, from the foundation of the world, not to the word slain, but to the writing of the names in the book of life of the Lamb, ‘whose names were written from the foundation of the world in the book of the Lamb slain,’ it will not much alter the thing. The slaying of the Lamb was agreed, as well as the writing the names in the book; and it will also follow, that no man had any place in the book, but had also an interest in the Lamb slain, and the benefits he enjoyed by virtue of the register were to flow to him through the blood of the covenanting Redeemer, and their names were writ there upon the credit of the Lamb to be slain; for in him was the choice made before the foundation of the world, Eph. i. 4, and through him were the blessings of pardon given out from the foundation of the world. Had not this Lamb offered himself to be slain, man had been cast into everlasting chains as well as the devils, who had no mediator, no lamb to be slain for them. Well, then, it follows from hence, that the blood of Christ is of a full credit with God. Christ was the same to the patriarchs as to the apostles: Heb. xiii. 8, ‘He was the same yesterday, today, and forever;’ yesterday, to Adam, four thousand years since. Yesterday, in the Hebrew phrase, often signifies all the time past; today, now in the time of his appearance forever, to the generations that follow, not only in regard of his person and deity, but in regard of his office and benefits. It is not meant of his deity, but of his mediation, as will appear by the following verse, where the apostle designs the alienating their judgments from too high an opinion of the ceremonial rites and sacrifices. They never purged sin, but Christ was the cause of the purgation of them under the law as well as under the gospel, though he were not so distinctly known by them as by us. The blood of Christ extended to believers in all ages; he was a seed for Abraham as well as Abraham’s seed: Gen. xxi. 12, ‘In Isaac shall thy seed be called;’ “zera’ lecha”, a seed for thee, it may be rendered, a seed for thy good, and eternal deliverance; not only a seed out of his loins, but a seed for his benefit. As a flash of lightning out of a cloud in the night enlightens all things both before and behind it, so the righteousness and blood of Christ is imputed not only to men that come after him, but to those that went before him. If the credit of it were so great then, the merit of it is as great now, since the actual effusion of the blood. It is therefore rightly a blood that cleanses from all sin.
虽然有人将”从创世以来”这句话不是与”被杀”连在一起,而是与”写在被杀之羔羊生命册上的名字”连在一起,说”他们的名字从创世以来写在被杀之羔羊的生命册上”,但这不会有太大改变。羔羊被杀和名字写在册上都是所约定的,并且也可以推论,凡有名字在册上的,也都在被杀的羔羊上有份,他们凭着被记录而享受的福分,都要借着立约的救赎主的血流到他们那里;他们的名字写在那里,是凭着将被杀之羔羊的信用。因为在创立世界以前,拣选是在他里面作的(弗1:4),赦罪的福分也是从创世以来借着他赐下的。这羔羊若没有舍己被杀,人就必像魔鬼一样被扔在永远的锁链里,因为魔鬼没有中保,没有可以为他们被杀的羔羊。这就可以推论,基督的血在神面前有充分的信用。基督之于列祖,与之于使徒,是一样的(来13:8):”昨日、今日、一直到永远是一样的。”昨日,对亚当来说,是四千年前。在希伯来的说法中,昨日常表示过去的一切时间;今日,是他显现的时候;一直到永远,是对后来的世代,不仅在他位格和神性上,也在他职分和恩惠上,都是一样的。这里不是指他的神性,而是指他的中保职分,从下一节就可以看出来,使徒的用意是要他们的心思从礼仪和祭物的过高看法中疏离出来。这些从不能洁净罪,但基督在律法之下也在福音之下,都是洁净罪的原因,虽然他们对他的认识不如我们清楚。基督的血临到各个时代的信徒身上;他是亚伯拉罕的后裔,也是亚伯拉罕的后裔(创21:12):”从以撒生的才要称为你的后裔,”希伯来文是”zera’ lecha”,为你的后裔,也可以译为为你益处的后裔,为你永远拯救的后裔;不仅是从他腰中生的后裔,也是为他利益的后裔。正如夜间云中的一道闪电,照亮它前后的万物,照样,基督的义和血,不仅算给跟从他的人,也算给在他以前的人。这血的信用当时若是那么大,现在既已实际流出,它的功德也一样大。所以它确实是一种洗净一切罪的血。
(2.) This was the true and sole end of his incarnation and death. All the ends mentioned by the angel Gabriel to Daniel centre in this and refer to it: chap. ix. 24, ‘To finish the transgression, make an end of sin, and make reconciliation for iniquity, and to bring in everlasting righteousness,’ and thereby should all the visions and prophecies concerning the Messiah and his work be fulfilled. And to this purpose would ‘the Most Holy’ be ‘anointed,’ as the cause and foundation of all that removal of sin mentioned before. All the words which signify sin, and contain in them all sorts of sin, are here expressed, to show the completeness of the design in regard of the subject the Messiah was to remove out of the way. The word translated to finish, “chala'”, signifies also to shut up or restrain; and the word translated to make an end, “chatam”, signifies to seal up. Sin was to be restrained from ravaging about at pleasure like a devouring monster, or shut up and stopped from being an accuser to condemnation; and sealed up, not for confirmation of sin, but for concealment of it, as things sealed are not to be looked into but by persons authorised thereunto. It is a breach of trust, and an invasion of another’s right, to do it. So God is said to cover sin, and Christ here to seal up sin by his blood, and for ever hide it from the face of God, and to make reconciliation for iniquity, or expiate it. Since it was sin only that was the cause of the enmity, and which separated us from communion with God, wherein the happiness of a creature is placed, there was a necessity, for our rescue from misery, to remove our guilt, that that which tore us might be muzzled, that that which accused us might be silenced, that that which was a bar to our happiness might be demolished, that so the misery we endured might fly from us, and the blessings we wanted might flow down to us. For this cause the Messiah was anointed, and for this end he undertook his employment on earth, to remove the obstacle which hindered our access to God. Hence we find that the covenant of grace, when spoken of in the Old Testament to be fully revealed in the latter days, contains chiefly those promises of ‘blotting out transgressions, and remembering sin no more.’
(2)这才是他道成肉身和受死的真正唯一目的。天使加百列向但以理提到的一切目的,都以此为中心
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AI: ,都指向这点:但9:24,”要止住罪过,除净罪恶,赎尽罪孽,引进永义”,藉此弥赛亚和他工作的一切异象和预言都要应验。为了这个缘故,”至圣者”要受膏,作前面所提除罪的原因和根基。这里用了一切表示罪的词,包含各样的罪,为要表明这位要除掉罪的弥赛亚的旨意是完全的。译为”止住”的希伯来词”chala'”也有关闭或约束的意思;译为”除净”的”chatam”也有封住的意思。罪要被约束,不能再像吞吃的怪物那样随意横行,要被关闭和阻止,不能再作控告使人定罪的罪状;要被封住,不是要确认罪,而是要隐藏罪,如同封住的东西除非得到授权,就不可查看。这是违背信托,侵犯他人权利的行为。所以神说要遮盖罪,基督在这里说要用他的血封住罪,永远将罪隐藏,不让神看见;并且要赎尽罪孽,或除掉罪孽。既然只有罪是仇恨的原因,使我们与神隔绝,与神相交是受造之物的幸福所在,我们要从困苦中得拯救,就必须除掉我们的罪,好叫折磨我们的罪被封住嘴巴,控告我们的罪被封住口,拦阻我们幸福的罪被拆毁,好叫我们所受的困苦可以从我们这里逃跑,我们缺少的福分可以临到我们。为了这个缘故,弥赛亚受膏,为了这个目的,他在地上担当他的职分,要除去拦阻我们到神面前的障碍。所以我们发现,恩典之约在旧约中提到要在末后的日子完全启示出来的时候,主要包括”涂抹过犯,不再记念罪恶”的应许。
[1.] This is the fundamental doctrine of the gospel. The apostle therefore, with a particular emphasis, tells them this is a thing to be known and acknowledged by all that own Christianity: I John iii. 5, ‘And you know that he was manifested to take away our sins.’ You know nothing of Christianity if you know not and believe not this, that Christ appeared to take away the guilt of sin by a non-imputation, and to quell the power of sin by a mortification of it; to remove the punishment it had merited, and the corruption it had established in the hearts of men. Sin therefore will perfectly be cleansed both by remission and sanctification, else Christ would fall short of the end of his manifestation. This was the doctrine the apostles were first charged to publish, both as the reason of Christ’s suffering and of his resurrection, that ‘remission of sins might be preached in his name among all nations,’ Luke xxiv. 46, 47; remission of sin, as purchased by his death, and assured by his resurrection. The foundation of pardon was in his passion, and the manifestation of the efficacy of his passion was by his resurrection; both of them therefore were to be declared in order to this end. And though Paul was not then present at this first commission (as being one born out of due time, and summoned into the office of apostleship afterward), yet his instructions were of the same nature, and observed by him in the same order: I Cor. xv. 3, ‘For I delivered unto you first of all that which I also received,’ viz. first, ‘How that Christ died for our sins according to the Scriptures.’ Set aside this end, what attractive can there be in a crucified man, one made the derision and reproach of his nation, to cause any to believe in him? Faith particularly pitches upon the death of Christ, and particularly eyes in that passion the intent both of the sender and of him that is sent. The first thing himself published when be exercised his office was this jubilee: Luke iv. 18, 19, ‘The acceptable year of the Lord,’ wherein captives were to be delivered, debts to be remitted, and bonds to be cancelled. That was the main end of his coming to die, which, when done, was the sole reason of his advancement; the purging sin, and our sin, was the ground of his glorious sitting at the right hand of God, Heb. i. 3.
[1.]这是福音最基本的教义。所以使徒特别强调,告诉他们这是凡承认基督教的人都当知道和承认的事:约壹3:5,”你们知道主曾显现,是要除掉人的罪。”你们若不知道也不信这一点,就是基督显现要除掉罪的罪疚,不将罪归咎我们,并且要除灭罪的权势,使罪死,要除掉罪所当受的刑罚,和罪在人心中所建立的败坏,你们就对基督教一无所知。所以罪无论是借着赦免或是成圣,都要完全得洁净,不然基督就达不到他显现的目的。这是使徒首先奉差遣要传扬的教义,作为基督受苦和复活的原因,好叫”人奉他的名传悔改赦罪的道,从耶路撒冷起直传到万邦”(路24:46-47);赦罪是凭着他的死所买赎的,是凭着他的复活所确证的。赦免的根基在于他的受难,他受难的功效藉着他的复活显明出来,所以两者都要为达到这目的而宣告。保罗虽然不在场听见这最初的差遣(因为他如同未到产期而生的人,后来才奉召作使徒),但他所领受的教训也是这性质的,他也是按这次序遵行的:林前15:3,”我当日所领受又传给你们的,第一,就是基督照圣经所说,为我们的罪死了。”除去这个目的,还有什么吸引人的地方,能使人相信一个被钉死、被本国人讥诮羞辱的人呢?信心特别信靠基督的死,在他受难时特别注视差遣者和受差遣者的用意。他自己开始尽职时首先宣告的就是这禧年(路4:18-19),就是被掳的得释放、欠债的得赦免、捆绑的得解脱的恩年。那是他受死的主要目的,成就了这事,就成了他升高的唯一原因;除掉罪,除掉我们的罪,是他在神右边得荣耀坐下的根据(来1:3)。
[2.] There could be no other end of his shedding his blood but this. Since his death is called a ‘sacrifice,’ Eph. v. 2; a ‘propitiation,’ 1 John ii. 2, Rom. iii. 25, it can be for no other end but the cleansing of sin; for this was the reason of the institution of sacrifices. Blood shed in a sacrifice way implied blood criminal, and deserving to be shed. Had he come upon the earth in a stately grandeur, to rout armies of men, batter down the walls of cities and demolish empires, the rooting out of tyranny and monsters might have been thought his design. But this was no way for the expiation of sin, but the destruction of the sinner. But coming to shed his blood, to be a sacrifice, to be the reproach of men, and to be God’s servant in this office, which he was not by nature, what end can be imagined but somewhat in relation to sin, and that both to the expiation and destruction of it? For dying and shedding his blood for it was not the way to maintain sin, but to abolish it; not a means to render iniquity lovely, but odious. If this were not the issue of his death, it would be useless, his blood would be shed in vain. His death, being a punishment and by way of sacrifice, must be for some end, it could not be for anything relating to himself, or to merit anything for himself; for, being God, there could be no accession of happiness to him; he needed not to merit anything, because he wanted nothing. All merit is a desert of something which is not at present possessed, but desired to be possessed. He had not, nor could, commit any sin for which he should become a sacrifice. The Deity is incapable of unrighteousness and crime. The punishment was not therefore upon any account of his own. No crime was committed by him in his humanity that might merit the infliction of such a punishment; this was impossible, for whatsoever crime had been committed in his humanity had been the crime of his person, and so had been a spot upon his deity, united in one person with his humanity. Besides, he took human nature to suffer in it; his incarnation had an ought to suffer linked to it, so that his shedding his blood was resolved on before any crime could be committed, if it were to be supposed that in his humanity he were capable of any error or miscarriage. His blood must be shed for some other, and the punishment inflicted upon him which was merited by some other persons. It could not be for the holy angels; they were innocent, and not criminally indebted, and therefore obnoxious to no penalty. It being for the taking away of sin, the word sin excludes the good angels, who never sinned, but always obeyed God, Ps. ciii. 21; nor could it be for the evil angels, for the Scripture excludes them from any redemption, and binds them for ever in chains of darkness, to bear the punishment in their own persons. Besides that, this punishment could not properly be borne in any other nature specifically distinct from their sinning nature, as it was. It must be for the sin of men, or for nothing. And consequently the death of Christ would be an insignificant thing; but it is utterly inconsistent with the wisdom and holiness of God to appoint, and the wisdom and honour of Christ to agree, to a task for nothing and to no purpose. Now since Christ offered his life to God (which he did not owe upon his own account), a reward was due to him upon the account of justice, which must consist in remitting something which he owed, or imparting something which he wanted. No debt for himself could he be charged with, no indigence could be in his humanity upon his own account, since all happiness was due to that by virtue of its union with the deity; nothing could be bestowed upon him for himself, because he wanted nothing; nothing could be remitted to him, because he owed nothing. Since therefore he so deeply humbled himself, not for himself but for others, and that there was a merit on his part, and consequently a just retribution on God’s part due, it was necessary it should be given to some others upon his account, that what they owed might be remitted, and what they wanted might be bestowed. These could be no other than men whom he came to justify, and to whom the debt owing to God might be discounted, upon the account of Christ’s payment.
[2.]他流血不可能有别的目的。既然他的死被称为”祭物”(弗5:2),”挽回祭”(约壹2:2;罗3:25),就只能是为了洁净罪,因为这是设立祭祀的原因。以献祭方式流的血,意味着那血有罪,是当流的。他若是以威严的尊荣降临世上,是为了击溃人的军队,攻破城墙,推翻帝国,那么人可能会以为,根除暴政和怪物是他的旨意。但这绝不是赎罪的方法,而是罪人灭亡的方法。但他来是要流血,要作祭物,要被人羞辱,要作神仆人的职分,这职分不是他本性上有的,除了与罪有关,要赎罪并除灭罪以外,还能想象有什么目的呢?因为为罪死并流血,不是维护罪的方法,而是废除罪的方法;不是使罪可爱的方法,而是使罪可憎的方法。他受死若不是为了这个目的,就是无用的,他的血就是徒然流的。他的死既然是刑罚,又是献祭的方式,就必定是为了某个目的,不可能是为了他自己的什么事,或是为他自己赚取什么,因为他是神,他的幸福不能再加增;他不需要赚取什么,因为他什么都不缺。一切功德都是指现在还没有,但渴望拥有的东西。他没有,也不可能犯任何罪,以致要为此成为祭物。神是不可能有不义和罪的。所以这刑罚决不是因为他自己的缘故。他的人性没有犯任何该受这样刑罚的罪,这是不可能的,因为他的人性若犯了罪,那就成了他这位格的罪,他的神性就要被玷污,因为神性与人性联合在一个位格里。再者,他取了人的本性,为要在其中受苦;他道成肉身与”应当受苦”有关,所以他流血的事在任何罪犯之前就已经决定了,即使假设他的人性犯错是有可能的。他的血必须为别人流,加在他身上的刑罚是别人该受的。这不可能是为圣洁的天使,因他们是无辜的,没有犯罪的债务,所以不会受刑罚。这血既是为除罪流的,”罪”这个词就排除了从不犯罪,常常顺服神的好天使(诗103:21);这血也不可能是为邪恶的天使流的,因为圣经将他们排除在救赎之外,将他们永远捆绑在黑暗的锁链中,在他们自己的位格里受刑罚。此外,这刑罚不可能在本质上与他们犯罪的本质完全不同的别的本质里承担,如同在他的本质里承担的一样。这必是为人的罪,不然就是徒然。这就推论出基督的死也是无意义的事;但神任命基督,基督也同意作一件徒然无目的的差事,与神的智慧和圣洁,与基督的智慧和尊荣,都完全不符。现在基督既将自己的生命献给神(这生命不是他自己所欠的),按公义他就当得赏赐,这赏赐必定包括免去他所欠的债,或赐给他所缺少的东西。他不可能欠自己的债,他的人性也不可能有自己的缺乏,因为凡有幸福的,都是因为人性与神性联合的缘故;不可能有什么东西是为他自己赐给他的,因为他什么都不缺;也没有什么可以免去,因为他什么
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AI: 都不欠。所以他既然如此深深降卑,不是为自己,而是为别人,他既然有功德,神这方面也当有公义的报答,这报答就必须加给别人,将他们所欠的免去,将他们所缺少的赐给他们。这些人不能是别人,只能是他来称他们为义的人,是那些欠神之债可以因基督的付上代价而免去的人。
3.This cleansing sin is wrought solely by his own worth, as he is the Son of God. It is therefore said in the text, the blood not only of Jesus Christ, but of the Son of God. The blood of Jesus received its value from his Sonship, the eternal relation he stood in to his Father. Since sin is an infinite evil, as being committed against an infinite God, no mere creature can satisfy for it, nor can all the holy works of all the creatures be a compensation for one act of sin, because the vastest heap of all the holy actions of men and angels would never amount to an infinite goodness, which is necessary for the satisfaction of an infinite wrong. One sin, containing in it an infinite malice, is greater in the rank of evils than all good works heaped together can be in the rank of goods. But this blood was not only the blood of Jesus, a man, but the blood of that person that was the Son of God; of him who was our surety as the Son of God before he was our surety as the Son of man; who interposed as a surety four thousand years before his incarnation and shedding his blood, though he could not act the part of a surety without his incarnation and shedding his blood. Either we had no surety before he was incarnate, or else the Son of God in his own person was our surety. The shedding his blood was pursuant to that interposition he made as the Son of God in our stead before he was the Son of man; and it was truly the blood of that person who had offered himself to be our surety, and been accepted in that relation, so many ages before a created nature was assumed by him; so that, though his humanity was a creature, and was necessary as a subject wherein the satisfaction was to be performed, yet it added no worth to the satisfaction of itself. The value which his blood had was from his deity, his being the Son of God, in which condition he entered into his relation of a mediator for us. It was the same person that was the brightness of God’s glory and the express image of his person; the same person that upheld all things by the word of his power, who did by himself, in that glorious person, ‘purge our sins,’ Heb. i. 3. The priests under the law purged the sins of the people by the sacrifices of beasts; this was an infinitely nobler victim, a beam of brightness streaming from the eternal Father while he was purging our sins in his eclipse; the express image of his person, while he was made a curse upon the cross, upholding all things by the word of his power; while he bowed his head under the weight of his sufferings, he was all this while making an atonement for our sins, whence redounded an inconceivable efficacy to his blood. The nature of man died, but he had another nature as immortal as the person whose brightness he was, that lived to add value to his sufferings. This divine person, by his own strength and in this glorious relation, wrestled with the flames of wrath, and took hold of the tribunal of justice, and by the value of his sufferings, smoothed the face of a frowning God, assuaged the tempests of a provoked justice, and placed before the tribunal of judgment a strong and everlasting righteousness of his own composure, as a veil between the piercing eye of divine holiness and the guilty and filthy state of a sinner. So great a person, one equal with God, was necessary for the restoring his honour and sanctifying his name; so great a person was necessary for the purging the fallen creature from his guilt and filth.
3.这洁净罪完全是凭他自己作为神的儿子的价值成就的。所以本文说,这血不仅是耶稣基督的血,也是神儿子的血。耶稣的血从他作儿子的身份,从他与父永恒的关系上得着价值。罪既然是无限的恶,因为是得罪无限的神,没有一个单纯的受造之物能为罪满足,所有受造之物一切圣洁的行为加起来,也不能补偿一次犯罪的行为,因为人和天使一切圣洁行为堆积起来的广大总和,也不能达到满足一次无限的过犯所必须的无限良善。一个包含无限恶意的罪,在罪恶等级上比一切良善的行为加在一起在良善等级上的总和还要大。但这血不仅是一个人耶稣的血,也是神的儿子这位格的血;在他作人子的保证以前,他就是作神儿子的保证;在道成肉身流血四千年前,他就作保证参与其中,虽然他若不道成肉身流血,就不能担当保证的角色。我们在他道成肉身以前,或者没有保证,或者是神的儿子亲自作我们的保证。他流血是继续他在道成肉身为人子以前,作神的儿子代替我们所参与的;这确实是那位在被造的性情被他取得许多世代以前,就已经将自己献上作我们的保证,并被悦纳在这种关系中的那一位的血。所以虽然他的人性是被造的,是完成救赎所必须有的主体,但人性本身并没有为救赎增添什么价值。他的血所具有的价值,是从他的神性,从他作神的儿子而来的,他正是在这种情形中,进入了作我们中保的关系。这位格就是神荣耀所发的光辉,是神本体的真像;就是用他权能的命令托住万有的那一位,他亲自在这荣耀的位格里”洗净了人的罪”(来1:3)。律法下的祭司藉着兽祭洁净百姓的罪;这是一个无比尊贵的祭物,当他在日蚀中洁净我们的罪时,有光辉从永恒的父发出;当他在十字架上成了咒诅时,他是神本体的真像;当他在受苦的重担下低头时,他用他权能的命令托住万有;他在这一切时候都在为我们的罪成就挽回祭,从这里他的血得着了不可思议的功效。人的性情死了,但他还有另一个与他所是其光辉的那一位一样不朽的性情,这性情活着,为他的受苦增添价值。这神圣的位格,凭着自己的力量,在这荣耀的关系中,与烈怒的火焰搏斗,抓住公义的审判台,用他受苦的价值,平息了皱眉的神的脸,消减了被惹动的公义的狂风暴雨,在审判台前设立了他自己所构成的坚固永存的义,作为神圣洁锐利眼目和有罪污秽罪人之间的帕子。这样一位伟大的人,一位与神同等的人,对于恢复神的尊荣,使他的名成圣,是必不可少的;这样一位伟大的人,对于将堕落的受造之物从罪责和污秽中洁净,也是必不可少的。
4.Hence it follows that sin is perfectly cleansed by this blood. Since it expiated the sins of former ages, since it was the end of his coming, since he did what he did by his own worth, sin must be perfectly cleansed, else the end of his coming is not attained, and his worth would appear to be but of a finite value. All cleansing is the fruit of this blood: the cleansing from guilt is wrought immediately by it; the purging from filth is mediately by his Spirit, but as it was the purchase of his blood.
4.从这里可以推论,罪藉这血得以完全洁净。这血既然赎了从前各世代的罪,这既是他来的目的,他所作的既是凭他自己的价值,罪就必定完全洁净了,否则他来的目的就没有达到,他的价值就显得是有限的了。一切洁净都是这血的果子:从罪责得洁净是这血直接作成的;从污秽得洁净是藉着他的灵作成的,但这也是他用血买赎的。
(1.) The blood of Christ does not perfectly cleanse us here from sin, in regard of the sense of it. Some sparks of the fiery law will sometimes flash in our consciences, and the peace of the gospel be put under a veil. The smiles of God’s countenance seem to be changed into frowns, and the blood of Christ appears as if it ran low. Evidences may be blurred and guilt revived. Satan may accuse, and conscience knows not how to answer him. The sore may run fresh in the night, and the soul have not only comfort hid from it, but refuse comfort when it stands at the door. There will be startlings of unbelief, distrusts of God, and misty steams from the miry lake of nature. But it has laid a perfect foundation, and the top stone of a full sense and comfort will be laid at last. Peace shall be as an illustrious sunshine without a cloud, a triumphant breaking out of love, without any arrows of wrath sticking fast in the conscience; a sweet calm, without any whisper of a blustering tempest; the guilt of sin shall be for ever wiped out of the conscience, as well as blotted out of God’s book. The accuser shall no more accuse us, either to God or ourselves; no new indictment shall be formed by him at the bar of conscience; nay, conscience itself shall be for ever purged, and sing an uninterrupted requiem, and hymn of peace, shall not hiss the least accusation of a crime. As God’s justice shall read nothing for condemnation, so conscience shall read nothing for accusation. The blood of Christ will be perfect in the effects of it. As it rent the veil between God and us, it will rend the veil between conscience and us; no more frowns from the one, nor any more janglings in the other. As Christ said, when he was giving up the ghost, ‘It is finished,’ viz., the sense and sufferings under a guilty state, it is then a believer may say his fears are finished, when he is breathing forth his soul into the arms of his sacrificed Saviour. Iniquities shall never more appear in their guilty charge to draw blood from the soul of a penitent believer. The soul shall be without fault before the throne of God, Rev. xiv. 5.
(1)就罪疚感而言,基督的血在今生没有完全洁净我们脱离罪。有时律法的火花会在我们良心里闪现,福音的平安会被遮蔽。神脸上的笑容似乎变成了怒容,基督的血似乎流得很少。确据可能模糊不清,罪疚可能死灰复燃。撒但可能控告,良心不知如何回答。伤口可能在夜间重新流脓,魂不仅被隐藏起来不得安慰,而且当安慰站在门口时,它也拒绝安慰。会有不信的惊跳、对神的不信任,以及从本性污秽的湖中冒出的雾气。但这血已经立下了完全的根基,完全的罪疚感和安慰的顶石最终必定安放。平安必像灿烂的阳光,没有云彩;爱必凯旋而出,良心中没有忿怒的箭紧紧钉住;必有甘甜的平静,没有狂风暴雨的低语;罪疚必从良心中永远涂抹,正如从神的册子中涂抹一样。控告者必不再控告我们,无论是在神面前,还是在我们自己面前;他必不在良心的审判台前起诉新的罪状;不仅如此,良心本身也必永远得洁净,唱出不间断的安魂曲和平安的诗歌,必没有丝毫罪行的控告。正如神的公义必不宣读定罪的判词,良心也必不宣读控告的判词。基督的血在果效上必是完全的。这血既然已经撕开了神与我们之间的幔子,也必撕开良心与我们之间的幔子;神必不再皱眉,良心也不再喧哗。正如基督将要断气时说:”成了,”就是在罪疚状态下的罪疚感和痛苦都成了,照样,一个信徒将魂交在被献为祭的救主手中时,也可以说他的惧怕都成了。罪孽必不再出现控告悔改相信的人,使他的魂流血。在神宝座前,魂必毫无瑕疵(启14:5)。
(2.) The blood of Christ does not perfectly cleanse us here from sin, in regard of the stirrings of it. The old serpent will be sometimes stinging us, and sometimes foiling us. The righteous soul will be vexed with corruptions within it, as well as the abominations of others without it. The Canaanite is in the land, and therefore the virtue of the blood of Christ is expressed in our power of wrestling, not yet in the glory of a triumph. It does not here perfectly free us from the remainders of sin, that we may be still sensible that we are fallen creatures, and have every day fresh notices and experiments of its powerful virtue; and that his love might meet with daily valuations in a daily sense of our misery. But this blood shall perfect what it has begun, and the troubled sea of corruption, that sends forth mire and dirt, shall be totally removed. Then shall the soul be as pure as unstained wool, as spotless as the dew from the womb of the morning; no wrinkles upon the face, no bubblings up of corruption in the soul. The blood of Christ shall still the waves, and expel the filth, and crown the soul with an everlasting victory. ‘The spirits of just men’ are then ‘made perfect,’ Heb. xii. 23.
(2)就罪的搅扰而言,基督的血在今生没有完全洁净我们脱离罪。古蛇有时会刺伤我们,有时会挫败我们。义人的魂必因里面的败坏而愁烦,正如因别人外面的可憎之事而愁烦一样。迦南人在这地上,因此基督之血的功效表现在我们争战的能力上,还没有表现在得胜的荣耀上。这血在今生并没有完全使我们脱离罪的残余,好叫我们仍然意识到我们是堕落的受造之物,每天都有它大能功效的新认识和新经历,他的爱也可能每天因着我们
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AI: 对自己困苦的每日感受而得到新的珍惜。但这血必成全它所开始的工作,那冒出污泥浊水的翻腾的败坏之海必全然除去。那时魂必像未染污的羊毛那样洁净,像晨间母腹中的甘露那样无斑。脸上没有皱纹,魂中没有败坏冒出。基督的血必平息波浪,除去污秽,赐给魂永恒的胜利。义人的灵魂到那时才”得以完全”(来12:23)。
(3.) But the blood of Christ perfectly cleanses us from sin here, in regard of condemnation and punishment. Thus it blots it out of the book of God’s justice; it is no more to be remembered in a way of legal and judicial sentence against the sinner. Though the nature of sin does not cease to be sinful, yet the power of sin ceases to be condemning. The sentence of the law is revoked, the right to condemn is removed, and sin is not imputed to them, 1 Cor. v. 19. Where the crime is not imputed, the punishment ought not to be inflicted. It is inconsistent with the righteousness of God to be an appeased, and yet a revenging, judge. When the cause of his anger is removed, the effects of his anger are extinguished. Where there is a cleansing from the guilt, there necessarily follows a removal of the punishment. What is the debt we owe upon sin? Is it not the debt of punishment, which is righteously exacted for the fault committed? When the blood of Christ therefore purifies any from their guilt, it rescues them from the punishment due to that guilt. Herein does the pardon of sin properly consist, in a remission of punishment. The crime cannot be remitted, but only in regard of punishment merited by it. If God should punish a man that is sprinkled with the blood of Christ, and pleaded for by the blood of Christ it would be contrary both to his justice and mercy: to his justice, because he has accepted of the satisfaction made by Christ, who paid the debt, and acquitted the criminal, when he bore his sin in his own body upon the tree; it would be contrary to his mercy, for it would be cruelty to adjudge a person to punishment, who is legally discharged, and put into the state of an innocent person, by the imputation of the righteousness of the Redeemer. Though the acts of sin are formally the same that they were, yet the state of a cleansed sinner is not legally the same that it was; for being free from the charge of the law, he is no longer obnoxious to the severity of the law. ‘There is no condemnation to them that are in Christ,’ Rom. viii. 1. No matter left that shall actually condemn, since Christ for sin, or as a sacrifice for sin, condemned sin in the flesh, ver. 3.
(3)但就定罪和刑罚而言,基督的血在今生就完全洁净了我们脱离罪。它将罪从神公义的册子里涂抹了,不再以合法和司法的判决记念罪人的罪。罪的性质虽然不会不再是罪,罪的权势却不再定罪。律法的判决被废除,定罪的权利被除去,罪不再算在他们头上(林后5:19)。罪名不算在头上,刑罚就不当加在身上。神既然是赦免的审判者,却又是报应的审判者,与他的公义不合。他发怒的原因既然除去,他发怒的后果也就消除。罪疚得洁净的地方,必然刑罚也除去。我们因罪所欠的债是什么?不就是刑罚的债,因所犯的过错而理所当然地索讨的吗?所以基督的血洁净人的罪疚时,就将他们从那罪疚当受的刑罚中解救出来。赦罪的本质就在于免去刑罚。罪行不能免去,只有罪所当得的刑罚才能免去。神若惩罚一个蒙了基督之血洒过、被基督之血为他辩护的人,这对神的公义和怜悯都是相违的:与他的公义相违,因为他已经悦纳了基督所作的赎罪祭,基督偿还了罪债,当他在树上亲身担当那人的罪时,就已经赦免了那个罪犯;这也与他的怜悯相违,因为将一个合法得释放、因救赎主的义归给他而被算为无罪之人的人定罪处刑,就成了残忍。虽然犯罪的行为在形式上仍与从前一样,但一个被洁净的罪人在法律上的地位已经不一样了,因为他既然脱离了律法的控告,就不再伏在律法的严厉之下。”如今那些在基督耶稣里的,就不定罪了”(罗8:1)。没有什么东西还能定他的罪,因为基督为罪,或作了赎罪祭,”在肉体中定了罪案”(3节)。
(4.) The effect of this blood shall appear perfect at the last, in the final sentence. It cleanses us initially here, completely hereafter. It cleanses us here in law. Its virtue shall be manifest by a final sentence. ‘He that believes not is condemned already,’ John iii. 18; condemned by the threatening, but not by the pronounced sentence. So he that believes is justified by the plea of this blood, justified in the promise of the gospel, but not yet by public sentence, which is reserved till the last day: ‘After death the judgment,’ Heb. ix. 27. As Christ was justified after he had presented his blood, was owned to be God’s righteous servant by a public declaration in his exaltation, 1 Tim. ii. 16, so those that have an interest in this blood have a sentential justification at their dissolution, by God as a judge, and fully complete, when their persons shall be pronounced just, at the reunion of the soul and body at the resurrection. Whence this time is called the ‘day of refreshment,’ Acts iii. 19, when sins shall be blotted out, when God shall no more correct, and conscience shall no more reproach for guilt. Sin is cleansed now, but said to be blotted out then, because then all the parts of salvation shall be complete. Election was an act of eternity, but then it shall be declared, in the separation of them for ever from the rest of the world, to be with him in glory. Redemption was purchased by the death of Christ, offered in the gospel, and conferred upon the believer, but then it will be complete in a deliverance from all enemies, and the last enemy, death. And therefore called the ‘day of redemption,’ Eph. iv. 30. There shall then be an endless repose from all sorrow within, and trouble without. Sanctification is begun to be wrought here by the Spirit, but sin is not abolished; all earthly affections are not completely put off. So it will be with our justification, as it consists in pardon of sin; sins are blotted out now, but then in a more excellent, full, and visible manner. We need a daily pardon upon daily sin, but then God will absolve us once for all, from all our faults committed in our whole lives, and no more will be committed to need a pardon. There is here a secret grant passed in our consciences; there, a solemn publication of it before men and angels. Here every one receives a pardon in particular, as they come to him. As those under the law had a particular expiation by the means of the sacrifices presented by them, but in the annual day of expiation there was a general propitiation for the sins of the people, and all their iniquities together were carried into the desert, so the pardon that was granted to particular believers shall then resolve into one entire absolution of the whole body; when Christ shall pronounce them all righteous, and present them unblameable, and without spot to his Father. Justification is complete in this world, in regard that the guilt of sin shall never return, and a person counted righteous shall never be counted unrighteous; but not so complete that the sense of sin shall never return. But then neither David’s murder shall rise up against him, nor Peter’s denial of his master ever stare him in the face. No need of fresh looks upon the brazen serpent for cure, because there shall be no bitings by the fiery ones to grieve and trouble.
(4)这血的果效在审判的最后宣判时必全然显明。它在今生初步洁净我们,在将来完全洁净我们。它今生在律法上洁净我们,它的功效必在最后的宣判中彰显。”信子的人不被定罪,不信的人罪已经定了”(约3:18),被警告定了罪,但还没有宣判。照样,信的人因这血的辩护而称义,在福音的应许中称义,但还没有公开宣判,那是留到末日的,”按着定命,人人都有一死,死后且有审判”(来9:27)。基督献上他的血后称义,在他升高时藉着公开的宣告,被承认是神公义的仆人(提前3:16);照样,在这血里有份的人,在离世时在神这审判者面前,也在判决上称义,到复活时魂与身体重新联合,他们的位格被宣告为义,称义就完全成就了。所以这时候被称为”复兴的日子”(徒3:19),罪被涂抹的时候,神必不再惩治,良心也不再因罪责责备。罪现今得了洁净,但那时才算涂抹干净,因为那时救恩的各部分都必完成。拣选是永恒里的作为,但那时必在他们永远从世人中分别出来、在荣耀里与神同在的事上彰显出来。救赎是基督受死所买的,在福音中所传的,加给信徒的,但那时必在脱离一切仇敌,脱离最后的仇敌死亡的事上完成,所以那日子称为”得赎的日子”(弗4:30)。那时必有无尽的安息,脱离里面的忧愁、外面的患难。成圣是圣灵在今生开始作的,但罪还没有除灭,属地的情欲还没有完全脱去。我们的称义在赦罪方面也是这样:罪现在得了涂抹,但将来要用更美好、更完全、更明显的方式涂抹。我们现在因每日的罪需要每日的赦免,但到那时神要一次过赦免我们一生所犯的一切过犯,再没有罪可犯、需要赦免。现在赦免是在我们良心里暗中颁布的,将来要在人和天使面前隆重公布。现在每个人是个别领受赦免的,如同在律法之下,人藉着所献的祭物得个别的赎罪;但在每年的赎罪日,众人的罪就得了普遍的赎罪,他们的一切罪孽都被带到旷野去了。照样,赐给个别信徒的赦免,将来都要归结为整个身体完全的赦免。那时基督要称他们众人为义,将他们作为无瑕疵、无玷污的献给他的父。称义在今世是完全的,因为罪疚必不再回来,被算为义的人必不再算为不义;但称义还不是那么完全,因为罪疚感还会回来。但到那时,大卫的谋杀必不再兴起控告他,彼得不认主的事也必不再出现在他面前。不需要再仰望铜蛇得医治,因为火蛇的
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AI: 咬伤必不再叫人忧伤和受苦。
(5.) Hence, it cleanses from all sin universally. For since it was the blood of so great a person as the Son of God, it is as powerful to cleanse us from the greatest as the least. Had it been the blood of a sinful creature, it had been so far from expiation, that it would rather have been for pollution. Had it been the blood of an angel, though holy (supposing they had any to shed), yet it had been the blood of a creature, and therefore incapable of mounting to an infinite value; but since it is the blood of the Son of God, it is both the blood of a holy and of an uncreated and infinite person. Is it not therefore able to exceed all the bulk of finite sins, and to equal in dignity the infiniteness of the injury in every transgressor? The particle all is but a rational consequent upon the mention of so rich a treasure of blood. The nature of the sins, and the blackness of them, is not regarded, when this blood is set in opposition to them. God only looks what the sinners are, whether they repent and believe. He was ‘delivered for our offences,’ Rom. iv. 25, not for some few offences, but for all; and as he was delivered for them, so he is accepted for them. The effect, therefore, of it is a cleansing of all, both the original and additional transgressions; the omissions of that good God has righteously commanded, and the commissions of that evil he has holily prohibited. Men have different sins, according to their various dispositions or constitutions. Every man has his ‘own way;’ and the iniquity of all those various sins of a different stamp and a contrary nature, in regard of the acts and objects, God has ‘made to meet’ at the cross of Christ, and ‘laid them all upon him,’ Isa. liii. 6. The sins of all believing persons, in all parts, in all ages of the world, from the first moment of man’s sinning, to the last sin committed on the earth. In regard of this extensive virtue, the scapegoat was a type of him; for though there were not particular sacrifices under the law, appointed for some sins, yet in that anniversary one, all the sins of the people were laid upon the head of that devoted goat, to be carried into the wilderness, Lev. xvi. 21, “‘awonot”, “pish’eyhem”, “chato’tam”. And the same several words, signifying all sorts of sins, are there used, as God uses, Exod. xxxiv. 7, when he proclaims himself a God forgiving iniquity, transgression, and sin. And the first sin we read of cleansed by this blood, after it was shed, was the most prodigious wickedness that ever was committed in the face of the sun, even the murder of the Son of God, Acts ii. 36, 38. So that, suppose a man were able to pull heaven and earth to pieces, murder all the rest of mankind, destroy the angels, those superlative parts of the creation, he would not contract so monstrous a guilt as those did in the crucifying the Son of God, whose person was infinitely superior to the whole creation. God then hereby gave an experiment of the inestimable value of Christ’s blood, and the inexhaustible virtue of it. Well might the apostle say, ‘The blood of Christ cleanseth us from all sin.’
(5)因此,它普世地洁净一切的罪。既然这是神儿子这么伟大的人物的血,它洁净最大的罪如同洁净最小的罪一样,都是有能力的。这血若是有罪受造之物的血,就非但不能赎罪,反而要受玷污。这血即使是天使的血,虽然是圣洁的(假设他们有血可流),也不过是受造之物的血,因此不能达到无限的价值。但既然这是神儿子的血,就既是圣洁的血,也是非受造无限位格的血。它岂不能胜过一切有限罪恶的总和,与每个罪人所犯的无限罪行在尊严上相等吗?在提到如此丰富的宝血之后,”一切”一词不过是合乎情理的结果。当这血与罪对立时,罪的性质和黑暗就不被考虑了。神只看罪人是谁,是否悔改相信。基督”为我们的过犯交付了”(罗4:25),不是为一些过犯,而是为所有过犯;他怎样为过犯交付,也怎样为过犯被悦纳。所以这血的果效是洁净一切,包括原罪和附加的罪,包括没有行神公义吩咐当行的善,也包括行了神圣洁禁止当行的恶。人有不同的罪,是照着他们不同的性情和体质;”各人偏行己路”,这些不同类型相反性质的罪孽,在行为和对象上虽有分别,神却使它们在基督的十字架上”彼此相会”,都”归在他身上”(赛53:6)。从人犯罪的第一刻,到地上犯的最后一个罪,普世各处、各世代一切信徒的罪,都包括在内。这广大的功效,乃是那代罪的山羊所预表的。律法下虽没有为某些罪设立特别的祭,但在每年的赎罪祭里,众人的罪都归在那只被献上山羊的头上,由它带到旷野里去(利未记16:21),那里用了”awonot”、”pish’eyhem”、”chato’tam”几个词,都是表示各样罪的,正如神在出34:7宣告自己是赦免罪孽、过犯、罪恶的神时所用的一样。这血流出后我们所读到借着它得洁净的第一宗罪,是在日光之下所犯最骇人听闻的恶事,就是杀害神的儿子(徒2:36,38)。所以,假设一个人能将天地揉碎,杀尽其余的人类,毁灭天使这受造之物中最超群的部分,他所犯的罪也达不到钉死神儿子的人所犯罪的程度,因为神儿子的位格远远超过整个受造界。神在此彰显了基督之血不可估量的价值和取之不尽的功效。使徒有理由说:”耶稣基督的血洗净我们一切的罪。”
III. Thing; How Christ’s blood cleanses from sin. God the Father does actually and efficiently justify; Christ’s blood does meritoriously justify. God the Father is considered as judge, Christ is considered as priest and sacrifice. He was a ‘Priest in things pertaining to God,’ Heb. ii. 17, ‘to make reconciliation for the sins of the people,’ He is the ‘fountain set open for sin and for uncleanness,’ Zech. xiii. 1. And ‘forgiveness of sin’ is a fruit of ‘redemption through his blood,’ Col. i. 14.
第三点:基督的血如何洁净罪。父神实际上、有效地称人为义;基督的血按功德称人为义。父神被视为审判者,基督被视为祭司和祭物。他在属神的事上作祭司(来2:17),为百姓的罪作挽回祭。他是为罪和污秽而开的泉源(亚13:1)。”赦免罪”是”藉他的血蒙救赎”的果子(西1:14)。
This is done,
1.By taking sin upon himself. God collected all the sins from all parts of the world, in all ages of the world, bound them up together, and ‘laid them upon’ Christ’s shoulders, Isa. liii. 6, alluding to the manner of transferring the sins of the people by Aaron’s laying his hands upon the head of the sacrifice; so that, as the scape-goat purged the people, Christ cleanses or justifies men by bearing their iniquities, Isa. liii. 11. Not by bearing the pollution of them inherently, but the guilt of them, or the curse which the sinner had merited; for our sins could no more be transmitted to him, in the filth and defilement of them, than the iniquities of the Israelites could be infused into the scape-goat, but only in their curse and guilt. A beast was not capable of spiritual pollution, because it wanted an intellectual nature; nor Christ, because of the excellency of his person. Christ took our sins upon him, not thereby to become sinful, but to become devoted in a judicial manner, as a curse; and, therefore, his being said to be ‘made sin’ in one place, ‘ that we might be made the righteousness of God in him,’ 2 Cor. v. 21, is to be interpreted by Gal. iii. 13, wherein he is said to be ‘made a curse to redeem us from the curse of the law,’ i. e. a person exposed to the vengeance of God, to procure impunity for the offenders, that they might be absolved, and treated as if they had never been criminal. He is ‘the Lamb of God, that takes away the sins of the world,’ John i. 29, : the word signifies to take up, as well as to take away. He took the guilt upon his shoulders, that he might for ever take it away from ours. As we are made righteousness in him, so he was made sin for us. Now we are not righteous before God by an inherent, but by an imputed righteousness, nor was Christ made sin by inherent, but imputed, guilt. The same way that his righteousness is communicated to us, our sin was communicated to him. Righteousness was inherent in him, but imputed to us; sin was inherent in us, but imputed to him. He received our evils to bestow his good, and submitted to our curse to impart to us his blessings; sustained the extremity of that wrath we had deserved, to confer upon us the grace he had purchased. The sin in us, which he was free from, was by divine estimation transferred upon him, as if he were guilty, that the righteousness he has, which we were destitute of, might be transferred upon us, as if we were innocent. He was made sin, as if he had sinned all the sins of men, and we are made righteousness, as if we had not sinned at all.
这是借着以下方式成就的:
1.借着他担当罪。神将世上各处、各世代的罪都集中起来,捆成一捆,放在基督的肩头上(赛53:6),这暗指亚伦按手在祭牲头上,将众人的罪转嫁的方式。代罪羊怎样洁净百姓,基督也照样担当他们的罪孽,洁净人或称人为义(赛53:11)。他担当的不是罪污秽玷染的本质,而是罪的刑罚,或罪人所当受的咒诅。我们的罪不能按其污秽玷染传给他,正如以色列人的罪孽不能灌输到代罪羊里面,只能按其咒诅和刑罚传给他。牲畜没有理性的本性,不能承受属灵的玷污;基督因他位格的超越,也不能承受属灵的玷污。基督担当我们的罪,不是要成为有罪的,而是要作为咒诅,在律法上献上自己。所以一处说他”为我们成为罪,好叫我们在他里面成为神的义”(林后5:21),应当按另一处解释:”基督既为我们受了咒诅,就赎出我们脱离律法的咒诅”(加3:13),就是他暴露在神的忿怒之下,为要使犯罪的人得赦免,可以被释放,被当作从未犯罪。他是”神的羔羊,除去世人的罪孽”(约1:29),这”除去”(希腊文)一词的意思是背负,也是除掉。他将罪孽背在肩头上,为要永远除掉我们身上的罪孽。我们怎样在他里面成为义,他也照样为我们成为罪。我们在神面前不是本于自己所有的义,而是本于归给我们的义;基督也不是成为有罪的,而是罪归给他。他的义怎样传给我们,我们的罪也照样传给他。义是他本有的,却归给我们;罪是我们本有的,却归给他。他取了我们的恶,将他的善赐给我们,忍受了我们的咒诅,将他的祝福分给我们;担当了我们该受的忿怒的极处,将他所买的恩典赐给我们。我们里面的罪,是他所没有的,却按神的估计转嫁到他身上,如同他是有罪的;他所有的义,是我们所缺乏的,却转嫁到我们身上,如同我们是无罪的。他成为罪,如同犯了人的一切罪;我们成为义,如同从未犯过罪。
2.By accounting the righteousness and sufficiency of his sufferings to us. If we stand upon our own bottom, we are lost; our own rags cannot cover us, nor our own imperfections relieve us. ‘The whole world lies in wickedness,’ 1 John v. 19. God is a consuming fire, and we are combustible matter; the holiness of God, and the soul of the most righteous fallen creature, cannot meet without abhorrence on the part of God, and terror on the part of man. Divine holiness cannot but hate us, divine justice cannot but consume us, if we have no other righteousness than our own imperfect one, to please the one, and be a bar to the other. There is no justification by the law, but upon a perfect righteousness, and we must be justified by the performance of the law, or we can never be justified; for the law of God was not abrogated upon the fall of man: it is the authority of the lawgiver, and not the offence of the malefactor, which does abolish a law; but we cannot perform the law ourselves. Alas! ‘All have sinned and come short of the glory of God,’ Rom. iii. 23, of that righteousness which glorifies God; and having once broken the law, we can never be said perfectly to keep it; for if we had grace given us to perform it for the future, it nulls not the breach of it for the time past. Since the law is not abrogated, it must be exactly obeyed, the honour of it must be preserved; it cannot be observed by us, it was Christ only who kept it, and never broke it, and endured the penalty of it for us, not for himself; for the law requires obedience of a creature, but demands not punishment but upon default of obedience. The punishment was not inflicted on him for himself, but for us; the virtue of that must be transferred to us, which cannot be any other way than by imputation, or reckoning it ours, as we are one body with him. Besides, justification cannot be by any thing inherent in us, for we are ungodly before the first instant of justification, Rom. v. 5, and sinners and enemies, Rom. v. 10. Since there is nothing but unrighteousness in us, a
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AI: righteousness must be fetched from something without us; if it be without us, it is not inherent in us. What righteousness is in us after justification, cannot be the cause of the justification which preceded that righteousness. The effect never precedes the cause. If the righteousness whereby we are justified be not inherent in us, but in another, how can it be our righteousness, but by some way of counting it to us? God intended Christ’s suffering as the way of bearing iniquity for us, and accepted him as one that bore our iniquities, and made this bearing iniquity the ground of the justification of many: Isa. liii. 11, ‘By his knowledge shall my righteous servant justify many, for he shall bear their iniquities.’ In his bearing our iniquities, there was the imputation of our sins; in our justification, there must be the imputation of his suffering. The counting another’s righteousness to us is as reasonable and easy to conceive as the counting our sins to another. Without this way of reckoning it to us, we cannot conceive of the intercession of Christ, or what pleas he can use. He is an advocate by virtue of his propitiation, and his righteousness in it, 1 John ii. 1, 2. The plea, then, must be of this nature: Father, I took flesh by thy order, and suffered death according to thy pleasure; I gave my soul a ransom for many, and the shedding of my blood was a sweet-smelling sacrifice. Thou wouldst have me made a curse to free others from the curse, and to receive wounds, that others might receive health. Let those, therefore, that plead the merit of my suffering, be absolved from their guilt. I have borne their sins, their iniquities thou didst cause to meet on me, condemn them not to bear those iniquities I have borne already. To what purpose did I bear them, if they must bear them too? And to what purpose should they believe in me, if they must sink under the same condemnation with those that refuse me? How this plea can be made without accepting those sufferings for us, and counting the righteousness of them to us, is not to be understood. Some compare this way of imputation to the sun shining upon the wall, through a green or blue glass, whereby the true colour of the wall is indiscernible while the colour communicated by the glass is upon it; yet this colour is not the colour of the wall, but the colour of the glass, and inherent in the glass, only reflected upon the wall; so the righteousness whereby we are justified, and which covers our iniquities from the sight of God, is inherent in Christ, but transferred to us. The ground of this imputation is community of nature. Because he ‘took not the nature of angels,’ it is not reckoned to them, Heb. ii. 16, 17. If he had taken the nature of angels, it could not have been reckoned to us, because he had not been akin to us. Had he taken the nature of angels, it could no more have been imputed to us than the fall of angels can be imputed to us; which cannot be, because we have not an agreement in the same nature with them; and, next to that, the ground of it is his resurrection from the grave. Had he lain in the grave, his righteousness could not have been imputed to us, because it had not been declared sufficient in itself; and the sufficiency of the price, and the accepting it for a ransom, must precede the accounting of it to another for his deliverance. That which is the evidence of the perfection, and agreeableness of it to the judgment of God, is the ground of the imputation of it to us; but his going to the Father, whereof his resurrection was the first step, and his ascension the next, is the convincing argument the Comforter makes use of to persuade men of the fullness and exactness of it, John xvi. 10.
2.借着将他受苦的义和充足算给我们。我们若站在自己的立场上,就灭亡了。我们自己的破衣不能遮盖我们,我们自己的不完全不能帮助我们。”全世界都卧在那恶者手下”(约壹5:19)。神是烈火,我们是可燃的材料。神的圣洁与堕落受造之物中最义的魂相遇,神这一方只能憎恶,人这一方只能惊恐。神的圣洁不能不恨我们,神的公义不能不吞灭我们,除非我们有别的义,不是我们自己不完全的义,能讨神喜悦,能拦阻神的公义。靠律法不能称义,除非有完全的义,我们必须靠遵行律法称义,不然就永不能称义。因为神的律法在人堕落后并没有废除,废除律法的是立法者的权柄,不是犯法者的过犯。但我们自己不能遵行律法。唉!世人都犯了罪,亏缺了神的荣耀(罗3:23),就是那使神得荣耀的义。我们既然违背了律法,就永不能说我们完全遵守律法。即使将来赐给我们恩典遵行律法,也不能抵消过去的违背。既然律法没有废除,就必须完全顺服,律法的尊严必须维护。我们不能遵守律法,只有基督遵守了律法,从不违背,并且为我们,不是为他自己,承担了律法的刑罚。因为律法要求受造之物顺服,只有在不顺服时才要求受刑罚。他受刑罚不是为他自己,而是为我们。他受刑罚的功效必须转嫁给我们,除了归算给我们,算作我们的,因为我们与他同为一体,别无他法。此外,称义不能靠我们里面固有的任何东西,因为在称义的第一时刻以前,我们是不敬虔的(罗5:5),是罪人,是仇敌(罗5:10)。我们里面既然只有不义,就必须从我们以外找义。这义若在我们以外,就不是我们里面固有的。称义以后我们里面所有的义,不能是在这义以前的称义的原因。果效永不能在原因以先。我们称义所凭的义若不是我们里面固有的,而是在别人里面,若不是用某种方法算作我们的,怎能成为我们的义呢?神预定基督的受苦,作为担当我们罪孽的方式,悦纳他作担当我们罪孽的人,并且以这担当罪孽作为称许多人为义的根据(赛53:11):”我的义仆因他的知识,使多人得称为义,并且他要担当他们的罪孽。”他担当我们的罪孽,就是将我们的罪归给他;我们得称义,就必须将他的受苦归给我们。将别人的义算给我们,与将我们的罪算给别人,在理解上是一样合情合理的。若不用这种算作我们的方法,我们就无法理解基督的代求,也无法理解他用什么辩词。他凭着他的挽回祭和他在其中的义,作我们的中保(约壹2:1-2)。那么,他的辩词必定是这样的:父啊,我遵照你的旨意取了肉身,按你的喜悦受了死。我将自己的生命作多人的赎价,我流血的祭是馨香的祭。你要我成为咒诅,使别人脱离咒诅,要我受伤,使别人得医治。所以,凡恳求我受苦功德的人,求你赦免他们的罪。我已经担当了他们的罪,你使他们的罪孽都归在我身上,求你不要定他们的罪,叫他们担当我已经担当的罪孽。我担当这些又有什么用呢,如果他们也要担当?他们若信我,却仍要与那些拒绝我的人同受定罪,那他们信我又有什么用呢?若不悦纳这些为我们所受的苦,不将这些苦所成就的义算给我们,这辩词如何能成立,实在无法理解。有人将这归算的方式比作阳光透过绿色或蓝色的玻璃照在墙上,墙的本色因玻璃传来的色彩笼罩其上而无法辨认,但这色彩不是墙的色彩,而是玻璃的色彩,是玻璃固有的,只是反射在墙上。照样,我们称义所凭的义,遮盖我们的罪不被神看见的义,是基督里面固有的,只是转嫁给我们。这归算的根据是性情的相通。因为基督并不拯救天使,这义就不算给他们(来2:16-17)。他若取了天使的性情,这义就不能算给我们,因为他不是我们的亲属。他若取了天使的性情,他的义也不能归给我们,正如天使的堕落不能归给我们一样。之所以不能,是因为我们与天使在性情上并无一致之处。其次,这归算的根据是他从坟墓里复活。他若留在坟墓里,他的义就不能归给我们,因为他的义还没有显明是自足的。赎价的充足和悦纳,必须在将这赎价算给那要得释放的人之先。那使他的义显明完全、显明合乎神心意的事实,就是将他的义归算给我们的根据。但他到父那里去,从复活作为第一步,到升天作为第二步,这是保惠师用来说服人他的义是完全无缺的令人信服的论据(约16:10)。
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User: 翻译为中文，英中逐句对照排版显示出来。不要加入自己的总结和介绍。就是按原文翻译就好
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• <宝血2(1) This cleansing of us by imputin.txt>
AI: Below is the translation of the text in Chinese, with the original English text and its Chinese translation displayed sentence by sentence:
(1) This cleansing of us by imputing this blood to us, is by virtue of union and commu- nion with him.
(1) 这个通过将这血归给我们来洁净我们的过程，是凭借与他联合和相交的功效。
The apostle before the text speaks of a fellowship with God and Christ, which implies union with Christ, and then the blood of Christ cleanses from all sin.
使徒在经文之前提到与神和基督相交，这意味着与基督联合，然后基督的血就洁净我们脱离一切的罪。
What Christ did as a common person, is accepted for us, but the actual imputation of it to us depends upon our becoming one body with him.
基督作为一个公众人物所做的，是为我们所接受的，但是实际上将其归给我们，取决于我们是否成为与他一体。
If we had not had a union with Adam in nature, and been seminally in him, his sin could no more have been imputed to us than the sin of the fallen angels could be counted ours; so if we have not a union with Christ, his righteous- ness can no more be reckoned to us than the righteousness of the standing angels can be imputed to us.
如果我们在本性上没有与亚当联合，并且在他里面有了种子，他的罪就不能归给我们，正如堕落天使的罪不能算作我们的一样；同样，如果我们与基督没有联合，他的义就不能算为我们的，正如站立天使的义不能归给我们一样。
We must therefore be in Christ as really as we were in Adam, though not in the same manner of reality.
因此，我们在基督里必须如同我们真实地在亚当里一样，尽管实际的方式不同。
We were in Adam seminally, we are in Christ legally; yet so that it is counted in the judgment of God as much as if there were a seminal union.
我们在亚当里是种子性的，我们在基督里是法律性的；但在神的审判中，这就像有一个种子的联合一样。
Believers are therefore called the seed of Christ, Isa. liii. 10, Ps. xxii. 30.
因此，信徒被称为基督的后裔，以赛亚书 53:10，诗篇 22:30。
And they are called Christ, 1 Cor. xii. 12; and ‘the body of Christ,’ ver. 27.
他们被称为基督，哥林多前书 12:12；和”基督的身体”，第27节。
It is, says one, not numerically, but legally such.
有人说，这不是数字上的，而是法律上的。
If we had been in him seminally, as we were in Adam, righteousness would have been commu- nicated to all descending from him; but God has appointed a higher way of communication by spiritual union.
如果我们在他里面有种子，就像我们在亚当里面一样，义就会传给所有从他而出的人；但是神已经指定了一个更高的交流方式，就是属灵的联合。
As those who were in Adam by natural propagation are made guilty by his transgression to condemnation, so all that are spiritually united to Christ are cleansed from their many offences to justification, Rom. v. 16.
正如那些通过自然繁殖在亚当里的人因他的过犯而被定罪，照样，所有属灵上与基督联合的人，也从他们许多的过犯中被洁净，得以称义，罗马书 5:16。
As there was a necessity of his union with us in our nature for our redemption, since he could not be the Redeemer of mankind by death, as he was the Son of God, unless he were also the Son of man, so there is a necessity of our union with him in his Spirit.
正如他与我们在本性上联合对我们的救赎是必要的，因为他作为神的儿子，若不是人的儿子，就不能借着死亡成为人类的救赎主，照样，我们与他在他的灵里联合也是必要的。
As there could be no expiation without a satisfaction, no satisfaction to be made by Christ, unless there were an imputation of our sins to him; and no imputation can be supposed, unless he were united to us in our nature; so there can be no imputation of anything in him to us, unless there be a strait union, whereby he becomes our head and we his members.
正如没有满足就不能有赎罪，基督若不将我们的罪归给他，就不能作出满足；除非他在我们的本性上与我们联合，否则就不能设想有任何归算；同样，除非有一个紧密的联合，使他成为我们的头，我们成为他的肢体，否则他里面的任何东西都不能归给我们。
What does the apostle mean in that wish of being ‘found in Christ,’ but this union, whereby he might have a share in his righteousness? Philip. iii. 9.
使徒在那个愿望中所说的”在基督里被发现”是什么意思，不就是这个联合吗，借此他可以分享他的义？腓立比书 3:9。
Not his own righteousness, but the righteousness of God communicated through or by faith.
不是他自己的义，而是神藉着信心所传递的义。
And where is our completeness, but in him? Col. ii. 10.
我们的完全不是在他里面吗？歌罗西书 2:10。
As we are reckoned one lump and mass with him, and being joined to him, are counted one spirit with him, 1 Cor. vi. 17.
正如我们被算为与他一块和一团，并且与他联合，就算为与他一灵，哥林多前书 6:17。
Union with him goes first in order of nature before justification; we are first united to him as our sponsor, and being in him we are counted righteous.
与他联合在本性的次序上先于称义；我们首先与他联合作为我们的保证人，在他里面我们才被算为义。
This is the apostle’s assertion: I Cor. i. 30, ‘But of him are ye in Christ Jesus, who of God is made unto us wisdom, right- eousness,’ etc.
这是使徒的断言：哥林多前书 1:30，”但你们得在基督耶稣里，是本乎神，神又使他成为我们的智慧、公义”等等。
And so ‘the righteousness of the law,’ Rom. viii. 4, δικαίωμα, or the just judgment of the law, ‘is fulfilled in us,’ saith Cocceius.
因此，”律法的义”，罗马书 8:4，δικαίωμα，或律法公义的判断，”在我们身上得以成全”，科克修斯说。
We are judged to have in him a perfect obedience, or we are judged not out of Christ as sinners, but in Christ as his members.
我们被判断在他里面有完全的顺服，或者我们不是在基督之外被判断为罪人，而是在基督里被判断为他的肢体。
(2.) This union is made by faith, and upon this account we are said to be justified by faith.
(2.) 这个联合是藉着信心建立的，在此基础上我们被称为因信称义。
This is our willingness to receive Christ upon the terms he is offered.
这是我们愿意按照他所提供的条件接受基督。
Since a mediator is not a mediator of one, but supposes in the notion of it two parties, there must be a consent on both sides.
既然中保不是一方的中保，而是在概念上假设有两方，那么双方都必须同意。
God’s consent is manifested by giving, our consent is by receiving, which is a title given to faith, John i. 12; God’s consent in appointing and accepting the atonement, and ours in receiving the atonement, which is all one with ‘receiving forgiveness of sin,’ Rom. v. 11.
神的同意藉着给予表明，我们的同意藉着接受表明，这是给信心的称号，约翰福音 1:12；神同意指定和接受赎罪祭，我们同意接受赎罪祭，这与”接受赦罪”是一回事，罗马书 5:11。
God’s consent in the typical administration was evident in appointing sacrifices, and the sending down fire from heaven for consuming them.
在预表的执行中，神的同意表现在指定祭物，并从天上降下火来烧尽它们。
The sinner’s consent was to be signified by laying his hands upon the head of the sacrifice, intimating his union with that sacrifice, and so by the sacrificing of it he was counted as quitted of that guilt for which the sacrifice was offered.
罪人的同意要藉着把手按在祭物的头上来表示，暗示他与那祭物联合，因此藉着献祭，他就算是脱离了为此而献祭的罪疚。
We must be as willing to accept of this sacrifice as Christ was to offer this sacrifice, with a willingness of the same kind; but, alas, what creature can mount to a willingness of the same degree!
我们必须愿意接受这祭物，正如基督愿意献上这祭物一样，有同样性质的愿望；但是，唉，什么受造之物能达到同样程度的愿望呢！
God might have required many sharp conditions of us, many years’ troubles and sorrows, but he requires only a willingness of us to receive and acknowledge the depths of his wisdom and grace, and conform to his will in the new coven- ant.
神本可以向我们提出许多严厉的条件，许多年的麻烦和悲伤，但他只要求我们愿意接受并承认他智慧和恩典的深处，并顺服他在新约中的旨意。
This makes up the marriage knot between the sinner and the Redeemer.
这就构成了罪人和救赎主之间的婚姻纽带。
By this the soul empties itself and clasps about a Saviour, and then Christ and the believer are counted as one person legally; therefore, Christ dwelling in us, and our having faith, are linked to- gether as if they were the same thing, Eph. iii. 17.
藉着这个，灵魂倒空自己，紧紧抓住救主，然后基督和信徒在法律上被算为一个人；因此，基督住在我们里面，我们有信心，这两者联系在一起，好像是同一件事，以弗所书 3:17。
By God’s acceptance of this blood we are rendered cleansable and justifiable.
藉着神接受这血，我们被使成为可洁净和可称义的。
By our acceptance of it, it is actually imputed to us, and we actually justified.
藉着我们接受它，它实际上归给了我们，我们实际上被称义了。
However, when it was shed by Christ, and received as a sweet-smelling sacrifice by God, it made us pardonable; yet actual pardon is not bestowed without believing.
然而，当基督流出这血，神接受它为馨香的祭物时，它使我们可以被赦免；但若没有相信，实际的赦免就不会赐下。
His blood avails none but those that he pleads it for, and he pleads it not for those that come to God, but that ‘come to God by him,’ Heb. vii. 25, those that plead in his name for the be- nefits which are the purchase of his blood.
他的血只对那些他为之辩护的人有效，他不为那些来到神面前的人辩护，而是为那些”藉着他来到神面前”的人辩护，希伯来书 7:25，那些奉他的名为他血所买的恩惠恳求的人。
Without him, we are combustible matter before a consuming fire, and cannot approach to the throne of God with any success.
离了他，我们在烈火面前如同可燃物，不能成功地接近神的宝座。
This faith must go in order before cleansing or justification.
这信心必须在洁净或称义之前有次序。
The righteousness of God is only ‘upon them that believe,’ Rom. iii. 22.
神的义只加在”相信的人身上”，罗马书 3:22。
‘We have believed that we might be justified,’ Gal. ii. 16.
“我们信，为要称义”，加拉太书 2:16。
This faith is not our righteousness, nor is it ever called so, but we have a righteousness by the means of faith.
这信心不是我们的义，也从未被称为义，但我们藉着信心的途径得着义。
By faith, or through faith, is the language of the apostle: Rom. iii. 22, 25, ‘Faith in his blood,’ faith reaching out to his blood, embracing his blood, sucking up his propitiating blood and pleading it.
“因信”或”藉着信”，是使徒的说法：罗马书 3:22，25，”因信他的血”，信心伸向他的血，拥抱他的血，吸取他挽回的血并为之辩护。
Though faith is the eye and hand of the soul, looking up and reaching out to whole Christ as offered in the promise, yet in this act of it to be freed from the guilt of sin, it grasps Christ as a sacrifice, it hangs upon him as paying a price, and takes this blood as a blood shed for the soul, and insists upon the sufficient value of it with God.
虽然信心是灵魂的眼睛和手，仰望并伸向应许中所献的整个基督，但在这个行为中要从罪疚中得自由，它抓住基督作为祭物，它倚靠他作为付出赎价的人，它接受这血作为为灵魂而流的血，并坚持它在神面前的足够价值。
Faith respects the subject wherein it is as guilty, for it is a grace divesting a man of his own righteousness, and emptying a man of his own strength and sufficiency, and accusing the soul of guilt, and therefore eyes that which stands in direct opposition to this guilt, the free grace of God accepting Christ as a propitiation.
信心尊重其所在的主体为有罪的，因为它是一种恩典，剥夺人自己的义，倒空人自己的力量和充足，并控告灵魂有罪，因此着眼于直接与这罪对立的，就是神接纳基督为挽回祭的白白恩典。
It eyes that in craving justification, which God eyes in bestowing it, which is the Redeemer’s bearing in
User: Continue
AI: iquity, Isa. liii. 11.
它渴求称义时所仰望的，正是神赐下称义时所仰望的，就是救赎主担当罪孽，以赛亚书 53:11。
It has no efficacy of itself, but as it is the band of our union with Christ.
它本身没有功效，只是作为我们与基督联合的纽带。
The whole virtue of cleansing proceeds from Christ the object.
整个洁净的功效都来自作为对象的基督。
We receive the water with our hands, but the cleansing virtue is not in our hands, but in the water, yet the water cannot cleanse us without our receiving it; our receiving it unites the water to us, and is a means whereby we are cleansed.
我们用手接受水，但洁净的功效不在我们手中，而在水中，然而水若没有我们的接受就不能洁净我们；我们接受水使水与我们联合，是我们被洁净的途径。
And therefore it is observed that our justification by faith is always expressed in the passive, not in the active; as we are justified by faith, not that faith justifies us.
因此可以看到，我们因信称义总是用被动语态表达，而不是主动语态；如我们因信称义，而不是信使我们称义。
The efficacy is in Christ’s blood, the reception of it in our faith.
功效在于基督的血，接受在于我们的信心。
Though we are justified by faith, yet all our peace, and all those blessings which are bundled up in peace with God, come in and through our Lord Jesus Christ, Rom. v. 1.
虽然我们因信称义，但我们所有的平安，和所有与神和好中所包含的祝福，都是藉着我们的主耶稣基督而来，罗马书 5:1。
‘Being justified by faith, we have peace with God, through our Lord Jesus Christ.’
“我们既因信称义，就藉着我们的主耶稣基督与神和好。”
IV. The use.
IV. 应用
If the blood of Christ has the only and perpetual virtue, and does actually and perfectly cleanse believers from all sin, then it affords us,
如果基督的血具有独一和永久的功效，并且实际上和完全地洁净信徒脱离一切罪，那么它为我们提供，
1.A use of instruction.
1. 教导的应用
(1) Every man, uninterested by faith in the blood of Christ, is hopeless of a freedom from guilt while he continues in that state.
(1) 每一个对基督的血没有信心兴趣的人，在那种状态下都没有希望脱离罪疚。
Without faith we are at a distance from God, by contracting in our natural state a guilt that subjected us to the curses of the law, and we re- main under that wrath the state of nature put us into, till we are interested by faith in the expiating blood of the Redeemer.
没有信心，我们就与神隔绝，在我们天然的状态中招致罪疚，使我们伏在律法的咒诅之下，我们一直留在天然状态所置我们于其中的忿怒之下，直到我们藉着信心在救赎主赎罪的血中有了份。
All the indictments that our own consciences, and, which is incomprehensibly more, the omniscience of God, can charge upon us, remain in their full force, are unanswerable by us, and we must inevitably sink under them, till the blood of Christ, apprehended by faith, cancel the bond and raze out the accusation.
我们自己的良心，以及更不可理解的是神的全知，所能控告我们的一切起诉状，都保持其完全的效力，我们无法回答，我们必然在其下沉沦，直到基督的血藉着信心被领受，取消罪债并涂抹控告。
The blood of Christ is so far from cleansing an unbeliever from all sin, that it rather binds his sins the faster on him.
基督的血非但不能洁净不信的人脱离一切罪，反而使他的罪更牢固地捆绑他。
Unbelief locks the sins on more strongly, so that the violations of the law stick closer to him, and the wrath of God hangs over him.
不信使罪更牢固地锁住，使违反律法的事更紧密地附着他，神的忿怒悬在他头上。
Those that have no communion with Christ, have no interest in the blood of Christ; for they are such as ‘have fellowship with the Father, and with his Son Jesus Christ,’ to whom John in the text appropriates this privilege of being cleansed from all sin by the blood of Christ.
那些与基督无相交的人，在基督的血中无份；因为他们是那些”与父并他儿子耶稣基督相交”的人，约翰在经文中将这洁净一切罪的特权归给了他们。
Those that slight the blood of Christ, render themselves incapable of cleansing, because no other sacrifice can be offered, no other blood can be presented to God of a value equal to it: ‘No more sacrifice remains for sin,’ Heb. x. 26.
那些轻看基督之血的人，使自己无法被洁净，因为再没有别的祭物可献，再没有别的血可呈现在神面前与之相等：’不再有赎罪的祭物了，’希伯来书 10:26。
There was but one bloody sacrifice appointed for expiation, and there can be no less required of us for the enjoying the benefit of it, than the receiving the atone- ment, Rom. v. 11.
只有一个流血的祭物被指定用于赎罪，我们要享受其益处，所需不能少于接受挽回祭，罗马书 5:11。
It is not consistent with the honour of God to discharge men upon the account of the sufferings of the surety, who will persist in that sin for which the surety suffered, and make use of a Saviour to be freed from suffering, but not freed from offending.
那些坚持犯保证人为之受苦的罪，并利用救主得免受苦，却不得免犯罪的人，神若因保证人的受苦而赦免他们，这与神的尊荣不相称。
It would be contrary to the end of our Saviour’s death to sprinkle that blood upon those that tread it under their feet, which was shed for the gathering together the sons of God, John xi. 52, to let the despisers of it have an equal share in the benefits of it with those that receive it.
把为聚集神的儿子而流的血，洒在那些践踏这血的人身上，使藐视这血的人与接受这血的人同样有份于其益处，这与我们救主受死的目的相悖，约翰福音 11:52。
It cannot be imagined that God will ever make it a savour of life, as much to them that will not value it, as to those that do.
无法想象神会使这血成为生命的香气，对那些不珍惜它的人和那些珍惜它的人一样。
(2.) No freedom from the guilt of sin is to be expected from mere mercy.
(2.) 不能指望单凭怜悯就能脱离罪疚。
The figure of this was notable in the legal economy.
这一点在律法的制度中有显著的预表。
The mercy-seat was not to be approached by the high priest without blood, Heb. ix. 7.
大祭司若不带着血，就不能接近施恩座，希伯来书 9:7。
Christ himself, typified by the high priest, expects no mercy for any of his followers, but by the merit of his blood.
基督自己，由大祭司所预表，也不指望他的任何跟随者得怜悯，除非凭借他血的功劳。
What reason have any then to expect remission upon the account of mere compassion, without pleading his blood?
那么，任何人有什么理由指望单凭怜悯就得赦免，而不为他的血辩护呢？
Mercy is brought to us only by the smoke of this sacrifice.
怜悯只藉着这祭物的烟气临到我们。
The very title of justification implies not only mercy, but justice, and more justice than mercy; for justification is not upon a bare petition, but a propitiation.
称义的称号本身不仅意味着怜悯，而且意味着公义，而且比怜悯更多的公义；因为称义不是基于单纯的恳求，而是基于挽回。
To be pardoned indeed implies mercy.
被赦免确实意味着怜悯。
Pardon is an act of favour, whereby the criminal is graced and gratified, but to be justified is to be discharged in a legal way, or by way of compensation.
赦免是恩惠的行为，藉此罪犯得恩典和喜悦，但称义是以法律的方式或藉着赔偿而被释放。
A man may be pardoned as a supplicant, but not pro- nounced righteous but upon the merits of his cause.
一个人可以作为恳求者被赦免，但只有根据他案件的功劳才能被宣告为义。
He that employs mercy, acknowledges guilt, but insists not upon a righteousness.
那寻求怜悯的人，承认有罪，但不坚持有义。
Justification or pardon is not the act of God as Creator, for then it had been mere mercy; nor as a lawgiver, according to the terms of the first covenant, for then no man after his revolted state could be justified; but as a judge, ac- cording to the laws of redemption, and that in a way of righteousness and justice, 2 Tim. iv.
8.
称义或赦免不是神作为创造者的行为，因为那样就完全是怜悯了；也不是作为律法颁布者按照第一个约的条件，因为那样，人在背叛的状态下就没有人能被称义；而是作为审判者，按照救赎的律法，以公义和公正的方式，提摩太后书 4:8。
God is not to be sought to for this concern, but in Christ; nor mere mercy implored without the Redeemer’s merit, because God does not forgive our sins, or reconcile our persons to himself, but for the propitiating blood of his Son.
在这件事上，不应当寻求神，而是在基督里；也不应当单单恳求怜悯，而不寻求救赎主的功劳，因为神赦免我们的罪，使我们与他和好，不是因为别的，而是因为他儿子挽回的血。
To expect pardon only upon the account of mercy, is to honour one attribute with the denial of, or overlooking the other.
只凭怜悯盼望赦免，就是尊重一个属性而否定或忽略另一个属性。
Though God be merciful, yet he is just; his mercy is made known in remission, his justice manifested in justification.
虽然神有怜悯，但他也是公义的；他的怜悯在赦免中彰显，他的公义在称义中显明。
Forget not the great demonstration of his justice when you come to plead for mercy.
当你来为怜悯恳求时，不要忘记他公义的大彰显。
Plead both in the blood of Christ, God is merciful to none out of Christ; he is merciful to none but to whom he is just: merciful to them in regard of themselves, and their own demerits; just and righteous to them in regard of the blood and merit of his Son.
在基督的血中为这两者辩护，神不怜悯在基督之外的人；他只怜悯那些他对他们公义的人：就他们自己和他们自己的过犯而言是怜悯他们；就他儿子的血和功劳而言是公义和公正待他们。
(3.) There is no ground for the merits of the saints, or a cleansing purgatory.
(3.) 没有根据支持圣徒的功德，或洁净的炼狱。
The apostle saith not you have a treasure of the merits of the departed saints; or you must expect a pur- gatory hereafter to cleanse you from all your sins.
使徒并没有说你们有已故圣徒功德的宝藏；或你们必须指望以后有一个炼狱洁净你们脱离一切罪。
He mentions only the blood of Christ as fully sufficient and efficacious for this end.
他只提到基督的血为这目的完全足够和有效。
To set up other mediations, atonements, satisfac- tions, is a contempt of the wisdom of God in his ordination of this only one of his Son; of the holiness and justice of God in accepting this, as if God had mistaken himself, when he cheerfully received this as completely satisfactory to him, and answering his ends; as if, notwithstanding his full pleasure with it, it needed some addition from creatures to eke it out to a completeness.
设立其他中保、赎罪祭、满足，就是藐视神在他儿子这独一的安排上的智慧；藐视神在悦纳这祭物时的圣洁和公义，仿佛神错看了自己，当他欢然接受这完全使他满意并达成他旨意的祭物时；仿佛尽管他完全喜悦这祭物，它还需要受造之物的一些补充才能达到完全。
It is a dishonour to Christ, accusing him of an imperfect satisfaction, of an insufficient and infirm blood, a stripping it of its infinite value.
这是羞辱基督，指责他的满足不完全，他的血不足和无力，剥夺它无限的价值。
How can that be infinite which needs a finite thing to strengthen it, and render it efficacious?
那需要有限的事物来加强它并使它有效的，怎能是无限的呢？
He that goes to a muddy stream to wash himself, disgraces the pure fountain he has in his own dwelling.
那到污浊的河流中洗涤自己的人，羞辱了自己家中的纯净泉源。
This the Romanists use in the form of absolution: ‘Let the passion of our Lord Jesus Christ, the merits of the blessed virgin, and of all the saints, and whatsoever good thou hast done, and whatsoever thou hast sustained, be to thee,’ i. e. accounted to thee, or accepted for thee, ‘for the remission of thy sins, the increase of thy grace, and the reward of eternal life.’ (Cajetan sum. p. 2. The first head, Absolution)
这是罗马天主教徒在赦罪形式中使用的：”愿我们主耶稣基
User: Continue
AI: 督的受难，蒙福童贞女和众圣徒的功德，以及你所行的一切善事，你所忍受的一切，都归于你，”即算为你的，或为你所接受，”为了赦免你的罪，增加你的恩典，和永生的赏赐。”（Cajetan sum.p.2. 第一点，赦罪）
Nor is purgatory a small disparagement to the extensive virtue of this cleansing blood.
炼狱也大大贬低了这洁净之血广大的功效。
If the blood of Christ cleanses, what interpretation can common reason and sense make of it, but that the person so cleansed is exempted from any punish- ment for his crime?
如果基督的血洁净人，常理和常识如何解释，岂不是被洁净的人就免除了因他罪行而受的任何刑罚吗？
Is the blood of the Son of God of so weak an efficacy, that it needs a cleansing fire in another world to purge out the relics of guilt left behind by it in this?
神儿子的血效力如此软弱，以致需要来世的炼狱之火清除它在今生留下的罪疚残余吗？
If there must be such a penal satisfaction, where is the uncontrollable virtue of this blood?
如果必须有这样刑罚性的赎罪，这血无可抗拒的功效在哪里？
If this blood, which is the blood of God, has not a sufficient virtue, what finite fire can lay claim to it?
如果这血，就是神的血，都没有足够的功效，什么有限的火能声称拥有呢？
What in reason can be supposed to have it?
按理什么可以被假定拥有呢？
And if it be perfectly purgative, what need of anything else, that can never deserve the name of satisfaction?
如果它是完全的洁净，还需要什么别的吗？别的都不配称为赎罪。
Shall that God, who is goodness and righteousness itself, punish a man for that crime which he has remitted upon so great a compensation?
那位本是良善和公义的神，会因他已根据如此大的赔偿赦免的罪而惩罚人吗？
If he be pardoned, with what justice can he be punished?
如果他被赦免，还有什么公义可以惩罚他？
If he be punished by the severity of fire, with what mercy, or by what merit, was he pardoned and justified?
如果他要受火的严厉惩罚，那他是凭什么怜悯，或什么功德被赦免和称义的？
It is no friendship to the perfection of God’s justice to allege that he will punish that which he has remitted, and as little right is done to the perfection of Christ’s meritorious blood, to make it of a half validity, a lame propitiation, which requires something to be done or suffered by the sinner to render it complete in the sight of God.
声称神要惩罚他已赦免的罪，这对神公义的完全算不得友善，而且使基督功劳之血的完全大打折扣，成为残缺的挽回祭，需要罪人做些什么或受些什么苦才能在神眼中补足，这也同样有悖公理。
With what face could Christ tell sinners that came believingly to him in the world, that their ‘faith had saved them,’ and they might ‘go in peace,’ if a purgatory satisfaction were to be exacted of them after this life, and his own passion had been unable to make their peace?
如果今生之后还要向他们索取炼狱的赎罪，而他自己的受难也不能使他们平安，基督还有什么面目告诉在世上信靠他的罪人说，他们的”信心救了他们”，他们可以”平平安安地去”？
(4.) No mere creature can cleanse from sin.
(4.) 单凭受造之物不能洁净罪。
No finite thing can satisfy an infinite justice; no finite thing can remit or purchase the remission of an injury against an infinite being.
有限的事物不能满足无限的公义；有限的事物不能赦免或买赎得对无限者的冒犯的赦免。
A finite compensation can bear no proportion to an infinite wrong.
有限的赔偿与无限的过犯不成比例。
If pardon as well as regen- eration be a work of omnipotence, as we have lately heard, no creature but is as unable to remove guilt from the soul as it had been unable to remove deformity from the first matter and chaos.
如果赦免和重生都是全能的工作，正如我们最近所听到的，除了受造之物以外，没有谁能从灵魂中除去罪疚，正如它无法从原初的物质和混沌中除去畸形一样。
A creature can no more cleanse a soul, than it can frame and govern a world, and redeem a captived sinner.
受造之物既不能塑造和管理世界，也不能救赎被掳的罪人，更不能洁净灵魂。
(5.) There is no righteousness of our own, no services we can do, sufficient for so great a concern.
(5.) 我们自己没有义，我们所能做的任何服事，都不足以应付如此大的事。
To depend upon any, or all of them, or anything in ourselves, is injurious to the value and worth of this blood; it is injurious also to ourselves; it is like the setting up a paper wall to keep off a dreadful fire, even that consuming one of God’s justice.
倚靠其中任何一项、所有这些或我们自己里面的任何事物，都有损这血的价值和尊严；这对我们自己也是有害的；这就像竖起一道纸墙来阻挡可怕的火，就是神公义的烈火。
The apostle does more than once complain of the seducers that crept into the Galatian church, and would sow the tares of justification by the law, and their own works, so that they made the death of Christ in vain, Gal. ii. 21, and his work of no effect, Gal. v. 4; and tells them there plainly, that the expectation of a justification upon such an account was a falling from grace.
使徒不止一次抱怨那些偷偷进入加拉太教会的迷惑人的人，他们要撒下律法称义和自己行为称义的稗子，以致使基督的死徒然，加拉太书 2:21，使他的工作无效，加拉太书 5:4；并且明明告诉他们，指望靠这种理由称义就是从恩典中坠落。
If we are justified from our guilt by works, they must be works before faith or after faith; not before faith, for the corruption of nature remaining in its full force, without any amendment, any alteration, or subduing by renewing grace, will check men that understand anything of the woeful and deplorable, the weak and impotent, condition of man by nature, from such a thought; and indeed those that hold justification by works make faith in Christ necessary to the acceptance of those works.
如果我们靠行为从罪疚中称义，这行为必须是信心之前或信心之后的行为；不是信心之前的行为，因为本性的败坏仍然完全有力，没有任何改善、任何改变或被更新的恩典制服，这将阻止那些明白人本性可悲、软弱无力光景的人产生这种想法；事实上，那些持称义在乎行为的人，也认为在基督里的信心是那些行为蒙悦纳所必需的。
Nor do works after faith justify, for then a believer is not justified upon his believing, but upon his working after his believing; so that faith then is not the justifying grace, but a preparation to those works which justify, which is quite contrary to the strain of the great apostle in his epistles, who ascribes justification to faith in the blood of Christ, and to faith without works.
信心之后的行为也不能称义，因为那样的话，信徒就不是在他相信的时候称义，而是在他相信之后行善的时候称义；这样，信心就不是称义的恩典，而是那些称义之工作的准备，这完全与伟大使徒在他书信中的思路相悖，他将称义归于在基督血里的信心，归于没有行为的信心。
It is by faith we are united to Christ as the great un- dertaker for us; by that we receive the atonement, and accept of the infinite satisfaction made by the Redeemer to the justice of God.
我们是藉着信与基督这位我们的大保证人联合的；藉着信我们领受赎罪祭，接受救赎主对神公义所作的无限满足。
The acceptance of this, and embracing this as done for us, and accepted by God for us, cannot be an act of our works, but of our faith.
接受这个，拥抱这个为我们所成就，为我们被神所接纳，不能是我们行为的行动，而是我们信心的行动。
All works are excluded by the apostle, Rom. iv. 5, 6, without restraining them to the works of the law, as he does sometimes in other places.
使徒将一切行为都排除在外，罗马书 4:5-6，而不像他在其他地方有时那样将它们限制在律法的行为上。
Faith alone is opposed to works in general, and therefore to all sorts of works; and works after grace he does plainly exclude: Eph. ii. 8, ‘By grace you are saved through faith; and that not of yourselves: not of works, lest any man should boast.’
只有信心与行为总的相对立，因此与各样的行为相对立；恩典之后的行为他也明确排除在外：以弗所书 2:8，”你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的：也不是出于行为，免得有人自夸。”
What works are those?
这些是什么行为？
Works after regeneration; for they are those works to which they were ‘created in Jesus Christ,’ which indeed, saith he, ‘God ordained that we should walk in them,’ not that we should be saved or justified by them.
重生之后的行为；因为这些行为是他们”在基督耶稣里造成的”，他说，”就是神所预备叫我们行的”，不是叫我们因此得救或称义。
And so, when he desires not to be ‘found in his own righteousness, which is of the law,’ Philip. iii. 8, 9, can he understand only those works and that righteousness which he had before his conversion to Christ?
同样，当他渴望”不是有自己因律法而得的义”，腓立比书 3:8-9，他所指的难道只是他归向基督之前的那些行为和义吗？
As though works after faith were not more conformable to the law than works before faith; but let them be works flowing from what principle soever, he renounces them all, accounts them loss for Christ, and places no confidence in them.
好像信心之后的行为不比信心之前的行为更符合律法似的；但无论这些行为出于什么原则，他都弃绝它们，看作是为基督所丢弃的，并且不倚靠它们。
He did not renounce the privileges of his birth, or strip himself of a love to holy works, but of the opinion of any value they had with God of themselves to justification.
他并没有放弃他出生的特权，或剥夺自己对圣洁行为的爱，而是放弃了任何认为它们本身在神面前对称义有价值的观点。
Whatsoever might come under the title of his own righteousness he does cast away, as to any dependence on it, or pleading of it before God.
凡是可归入他自己义的名下的，他都丢弃，不倚靠它，也不在神面前为它辩护。
And may not his works, after his giving up his name to Christ, be called his own righteousness, as well as those in a state of nature?
他在归向基督之后的行为，不能像他在本性状态中的行为一样被称为他自己的义吗？
Though the principle was altered, yet the acts from that principle were his own acts, and his own righteousness.
虽然原则改变了，但出于那原则的行为仍是他自己的行为，是他自己的义。
So Abraham was not justified by his works after believing, no more than by those before: Rom. iv. 3, ‘Abraham believed God, and it was accounted to him for righteousness.’
所以亚伯拉罕也不是因他信之后的行为称义，正如不是因他信之前的行为称义一样：罗马书 4:3，”亚伯拉罕信神，这就算为他的义。”
For those words, cited out of Gen. xv. 6, were spoken of Abraham, several years after his call and compliance with it by faith, and here singled out as the cause of his justification, without any concomit- ance of his own works flowing from that faith, or any mixture of them, or consideration of them by God in this justifying act.
因为这些话，引自创世记 15:6，是在亚伯拉罕蒙召并以信心顺服蒙召几年之后论到他的，在这里被特别挑选出来作为他称义的原因，没有任何出于那信心的自己行为的伴随，或与之混合，或在这称义的行动中被神考虑在内。
And David, though he was a great prophet, yet had not so distinct a knowledge of the gospel as those that live in the times of the gospel, yet under that legal administration wherein he was born, and bred, and lived all his days, had no confidence in his own works, not in those which he wrought as God’s servant, out of love to him, fear of him, trust in him; he refuses all venturing his soul upon them, before the tribunal of God, when he desires God not to enter into judgment with him: Ps. cxliii. 2, ‘Enter not into judgment with thy servant;’ ‘Answer me in thy righteousness,’ ver. 1, not ac- cording to my own.
大卫虽然是一位伟大的先知，但对福音的认识没有那些生活在福音时代的人清楚，然而在他出生、成长并终生生活的律法制度下，他对自己的行为没有信心，即使是他作为神的仆人，出于对神的爱、敬畏和信靠所行的；当他恳求神不要审判他时，他拒绝在神的审判台前冒险将自己的灵魂建立在这些行为上：
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AI: 诗篇 143:2，”求你不要审问仆人；”第1节，”凭你的公义应允我”，不是照我自己的义。
Enter not into judgment with thy servant; though I be thy servant, and mine own conscience tells me I have an upright heart towards thee, yet I dare not enter into a plea with thee upon my service, or stand before thy judgment-seat in the strength of my works; and the reason he renders shows that he understood it of justification, and is inclusive of all men that ever drew breath, for it is as generally expressed as anything can be: ‘For in thy sight shall no man living be justified.’
“不要审问你的仆人；虽然我是你的仆人，我自己的良心告诉我我向你有一颗正直的心，但我不敢凭我的服事与你争辩，或凭我行为的力量站在你的审判台前；”他给出的理由表明，他理解这是关乎称义的，并且包括了所有曾经活过的人，因为它的表述是如此普遍，简直不能再普遍了：”因为在你面前，凡活着的人没有一个是义的。”
Not an apostle, martyr, prophet, can stand before God when he compares his action with the rule.
使徒、殉道者、先知，当他将自己的行为与律法比较时，没有一个能在神面前站立得住。
David was far from any confident sentiment of his own works, or the strength of the blood of legal sacrifices.
大卫远离了对自己行为的任何自信，或对律法祭物之血功效的自信。
How often does he aggravate his crimes, and debase the value of his services, and speak of the sacrifices, as unable to render a satisfaction to God!
他多少次夸大自己的罪行，贬低自己服事的价值，说祭物不能使神满意！
We see the father of the faithful, the greatest type of Christ, and he that seems the most rational among the apostles, disclaiming any justification by their own works, even by those wrought by them after they were really listed in the service of God.
我们看到信心之父、基督最伟大的预表，以及使徒中似乎最理性的那位，都否认靠自己的行为称义，甚至否认靠他们真正加入神的服事之后所行的称义。
And there is good reason for it.
这是有充分理由的。
[1.] No righteousness of man is perfect, and therefore no righteousness of man is justi- fying.
[1.] 人没有完全的义，因此人没有称义的义。
Whatsoever works do justify, must be, in the extent of them, and all the circumstances, fully conformed unto that precept that enjoins them.
无论什么称义的行为，其范围和所有环节，都必须完全符合吩咐这些行为的诫命。
What man has a righteousness com- mensurate with the rule of the law, whereby his works are to be tried?
谁有一个与律法的标准相称的义，他的行为要靠这标准来衡量？
Again, every man, the moment before his justification, is ungodly, Rom. iv. 5.
再者，每个人在称义的一刻之前，都是不敬虔的，罗马书 4:5。
He is in that state just before his justification.
他在称义之前就处于那种状态。
If he be justified by his own works, he is then justified by ungodly works, and then a contradiction will follow, that a man is justified by his merit of condemnation, and pronounced righteous upon the account of his unrighteousness.
如果他靠自己的行为称义，那他就是靠不敬虔的行为称义，接着就会出现矛盾，就是人靠他该定罪的功劳称义，并且因他的不义而被宣告为义。
It is as much as to say, a man shall be justified by his sinfulness, and be judged an observer of the law by his trans- gressing it.
这就等于说，人要靠他的罪称义，靠他违背律法而被判断为遵守律法。
First, The mixture of one sinful act among a multitude of good works, renders a man imperfect, and consequently incapable of justification by them.
首先，在许多善行中混杂一个罪恶的行为，就使人成为不完全的，因而无法靠这些行为称义。
Suppose a man had only one sin, and all his other works clear without a flaw, the law could not pronounce him righteous, because he fell short of that universal and perpetual rectitude which the law re- quires in all things: Gal. iii. 10, ‘Cursed is he that continueth not in all things which are written in the book of the law, to do them.’
假设一个人只有一个罪，他所有其他的行为都是清白无瑕疵的，律法也不能宣告他为义，因为他没有达到律法在万事上所要求的普遍和永久的正直：加拉太书 3:10，”凡不常照律法书上所记一切之事去行的，就被咒诅。”
If he fails but in one thing, and that but once in his whole life, and that but in the omission of any one circumstance it requires, be sinks under the curse.
如果他只是在一件事上失败，在他一生中只有一次，只是在遗漏了律法所要求的任何一个细节，他就落在咒诅之下。
But since a man never performed in his whole life a duty entirely exact, with what face can he expect a justification from that law, which he never observed with that exactness due to it in any one action that ever he did?
但是，既然人从未在他整个一生中完全准确地履行过一项本分，他怎么还敢指望从那律法称义呢？那律法是他从未以应有的准确性在任何一个行为上遵守过的。
Works are debts; unless a debt be fully paid, a man cannot be said to be a righteous person.
行为是债务；除非债务完全还清，一个人就不能被称为义人。
If a man owes a thousand pound, and pays nine hundred ninety-nine pound nineteen shillings, and pays not that one shilling, which is as much due as the whole, he is unrighteous in withholding that, and the bond may be put in suit against him for that if the creditor please.
如果一个人欠一千镑，还了九百九十九镑十九先令，却没有还那一先令，而那一先令与全部一样都是欠的，他在扣留那一先令上是不义的，债权人若愿意，可以因那一先令起诉他。
What man ever paid the full debt of works he owed to God by virtue of the law?
有谁曾经完全偿还了他按律法亏欠神的行为之债？
How far is any man from paying all the parts of his debt but one only?
任何人离还清所有的债务，除了一项以外，有多远？
Suppose we had not only a perfect work, but many perfect works, all perfect works but one the works might justify themselves, but not justify the person that has a stain upon him in the account of the law.
假设我们不仅有一个完全的行为，而且有许多完全的行为，除了一个以外都是完全的行为，这些行为可以证明自己是正当的，但不能使那个在律法账上有污点的人称义。
But the case is more deplorable for if God will contend with man, he ‘cannot answer him one of a thousand,’ Job ix. 2, 3.
但情况更糟，因为神若与人争辩，人”虽一千次中不能回答一次”，约伯记 9:2-3。
Some of the Jews interpret it thus: that the arguments and pleas men can bring from their own works, for their defence before his tribunal, are so weak and trifling, that God in scorn would not vouchsafe to give a reply to one plea of theirs among a thousand.
犹太人中有人这样解释：人从自己的行为中可以为自己在他审判台前的辩护提出的论据和辩词，是如此软弱和微不足道，以致神藐视他们，不屑于在他们千百个辩词中回应一个。
But rather it is to be understood, that man cannot render one little reason among a thousand pleas for his own justification, on any one of a thousand of those charges God can bring against him.
但更应该理解为，在神可以对人提出的千百项指控中的任何一项，人都不能为自己的称义给出千百个辩词中的一个小理由。
Secondly, There is not one act a man does, but there is matter of condemnation in it.
其次，人所做的没有一个行为，其中没有定罪的材料。
As the Scripture excepts every man from doing good, as considered in his natural corruption, Rom. iii. 12, so it excepts every man from doing any one pure good action: Eccles. vii. 20, ‘There is not a just man upon earth, that doeth good, and sins not,’ i. e. he does not do any good work without a mixture of sin; and therefore the Scripture pronounces a man’s ‘own righteousness as filthy rags,’ Isa. lxiv. 6.
正如圣经将每个人都排除在行善之外，认为他们在天然的败坏中，罗马书 3:12，圣经也将每个人都排除在行任何一个纯洁的善行之外：传道书 7:20，”时常行善而不犯罪的义人，世上实在没有”，即他不做任何不掺杂罪的善行；因此圣经宣告人的”自己的义如同污秽的衣服”，以赛亚书 64:6。
Righteousness in the whole extent of it, whatsoever he does that is righteous in a way of eminency, is but a filthy rag, it is but a shred, and that filthy too.
义，在其整个范围内，无论他做什么杰出的义行，都不过是污秽的衣服，不过是一块破布，而且还是肮脏的。
And to think it is able to purge the soul from sin, is as much as to think to wash away one mud by another.
认为它能洁净灵魂脱离罪，就像认为能用一种污泥洗去另一种污泥一样。
That which is condemning cannot be justifying, that which falls short of the holiness of the law cannot free us from the condemning sentence of the law.
那定罪的不能称义，那达不到律法圣洁标准的不能使我们脱离律法的定罪判决。
But there is nothing that a man does but is defective, if compared with the law, which requires an exactness of obedience in every act, without any stain.
但人所做的每一件事，与要求每一行为都准确无瑕疵的律法相比，都是有缺陷的。
It requires perfection in the person, and perfection in every service; it allows no blemish, nor pronounces a man righteous, where it does not find a completeness both for parts and time.
律法要求人完全，要求每一项事奉完全；它不允许有瑕疵，除非找到各部分和各方面都完备，否则不会宣告一个人为义。
It is so far therefore from justifying, that it must needs condemn.
所以，律法非但不能称义，反而必定定罪。
‘For the righteousness of the law must be fulfilled in every one of us,’ Rom. viii. 4.
“因为律法的义必须在我们每个人身上成就”，罗马书 8:4。
Whatsoever plea we can raise from our own works, will represent us guilty, and that can never be the matter of our absolution, which has sufficient matter of condemnation in it.
我们无论从自己的行为中提出什么辩词，都会显明我们有罪，那其中有足够定罪的材料的，决不能成为我们赦免的材料。
Tainted work is never able to maintain its standing before the infinite holiness of God.
受玷污的工作在神无限圣洁面前永远站立不住。
Thirdly, All the works after grace fall short of the perfection required in them by the law.
第三，恩典之后的一切行为都达不到律法对它们所要求的完全。
I do not say they fall altogether short of the perfection required in them by the gospel, i. e. fall short of that integrity and sincerity which is our evangelical perfection; but they fall short of that perfection which is required by the law.
我不是说它们完全达不到福音对它们所要求的完全，即达不到作为我们福音完全的正直和诚实；而是说它们达不到律法所要求的完全。
There is no grace in any renewed man in this life in that perfect degree it ought to be.
在今生，任何一个更新的人都没有恩典达到应有的完全程度。
Corruption of nature remains in every man, with regeneration of nature.
本性的败坏仍存留在每一个人里面，与本性的重生并存。
It is true there is a new principle put in, but not so powerful as to abolish that principle which possessed us before, though it does overmaster it.
诚然，里面有了一个新原则，但不是强大到废除先前占有我们的那个原则，尽管它确实制伏了它。
There is a ‘flesh lusting against the spirit,’ as well as a ‘spirit lusting against the flesh,’ Gal. v. 17.
“肉体的情欲和圣灵相争”，”圣灵的情欲和肉体相争”，加拉太书 5:17。
And Paul, that was renewed as much as any man we ever knew renewed, had a flesh that served the law of sin, with a mind that served the law of God, Rom. vii. 25.
保罗，我们所知道的人中更新程度最高的，也有服侍罪律的肉体，和服侍神律法的心思，罗马书 7:25。
No grace is wrought to its full growth.
没有一种恩典达到完全成熟。
There is staggering in our faith, and coldness in our love, and hardness in our melting; and therefore it was a good speech of Luther’s, We can never be saved, if God does not turn his eyes from our virtues as well as our sins.
我们的信心动摇，我们的爱冷淡，我们的柔软刚硬；因此，路德说得好，如果神不从我们的美德和罪恶上转眼不看，我们就永远不能得救。
How can that, the unrighteousness whereof was our burden before the throne of God, be our righteousness before him?
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AI: How can that heal us, which stands in need of cure, and renders us sick?
那需要医治、使我们生病的，怎能医治我们呢？
Who can bring a clean thing out of an unclean?
谁能从污秽中生出洁净的呢？
Or the highest righteousness out of an unclean newness, and an imperfect regeneration?
或从不洁的新生命和不完全的重生中产生至高的义呢？
If our duties after grace be so corrupt that they need something to render them acceptable, and accepted in the sight of God, they can never be of that worth as to render our persons righteous; for that which needs something to make itself valid, can never make any other thing valid.
如果我们恩典后的本分如此败坏，以致需要某种东西使它们可以被神悦纳和接受，它们就永远不可能有那样的价值，可以使我们成为义人；因为那需要某物来使自己有效的，永远不能使任何其他事物有效。
If our duties want a pardon, and something to cover the defects, and wipe off the blemishes of them, they can never, upon any bottom of their own, plead themselves to be a sufficient righteousness for a guilty sinner, guilty in the acting that which is pleaded as a righteousness.
如果我们的本分需要赦免，需要某物遮盖缺陷，涂抹瑕疵，它们就永远不能凭自己的任何根基，声称自己是一个有罪罪人的充分义，因行那声称为义的事而有罪。
No flesh can be justified in the sight of God, and nothing that comes from flesh can be our righteousness.
凡有血气的，在神面前都不能称义，凡从血气而来的，都不能成为我们的义。
The best man being in part flesh, all his works are in part fleshly.
最好的人有一部分是肉体，他所有的工作也有一部分是属肉体的。
Where the nature is wholly corrupt, the fruit cannot be good; where the nature is in part corrupt, the fruit of the new nature must be tinctured by the steams of the old, and therefore is too defective to bottom our happiness upon.
本性完全败坏的地方，果子不可能是好的；本性部分败坏的地方，新性情的果子必定受到旧性情的熏染，因此太有缺陷，不能作为我们幸福的基础。
And consider but these two things:
只要考虑这两点：
First, Men’s own consciences cannot but accuse them of coming short of the glory of God, in everything they do.
第一，人的良心不能不控告他们在所做的每一件事上亏缺了神的荣耀。
Can any man upon earth say he ever did a perfect action, that he dares venture his soul upon it, in the presence of God?
地上有谁能说他曾经做过一个完全的行为，他敢在神面前拿自己的灵魂冒险吗？
There is no man’s conscience but must needs accuse him of sin: 1 John i. 8, ‘He that saith he has no sin, has nothing of the truth in him;’ and what man’s conscience ever bore that testimony to him, that he was perfect in all his works?
没有人的良心不控告他有罪：约翰一书 1:8，”我们若说自己无罪，便是自欺，真理不在我们心里了。”有谁的良心曾向他作见证，说他在所有的行为上都是完全的？
Does it not rather witness that be has numberless times violated the divine precepts?
良心岂不是见证他无数次违背神的诫命吗？
Who can say he did perfectly exert an act of faith, so entire, fixed, steady, as might suit the divine holiness, or that his love had such an intense flame in any service he presented to God?
谁能说他完全发挥了信心的行为，如此完整、坚定、稳固，可以与神的圣洁相称，或者他在献给神的任何服事中有如此强烈火焰的爱？
No man yet, upon serious consideration, did ever judge any one of big works perfect before God.
至今还没有人在认真思考后，曾断定自己在神面前的任何一个行为是完全的。
He must have very mean thoughts of the holiness of God, or be very inconsid- erate of his own actions, and not dive into all the matter and circumstances of them, if he so judged.
如果他这样判断，他必定对神的圣洁想得很低，或者对自己的行为考虑不周，没有深入到其中所有的事和环节。
Indeed, Paul says, he knew nothing by himself, i. e. of unfaithfulness in declaring the mysteries of God, as to the matter and substance of them, yet would he not venture his justification upon that bottom, 1 Cor. iv. 4.
诚然，保罗说，他不知道自己有什么，即在宣讲神的奥秘时没有不忠，就内容和实质而言，但他也不敢把自己的称义建立在那根基上，哥林多前书 4:4。
A self-justification in this would be a self-con- demnation: Job ix. 20, ‘If I justify myself, my own mouth shall condemn me: if I say, I am perfect, it shall also prove me perverse.’
在这事上自称为义就是自我定罪：约伯记 9:20，”我虽有义，自己的口要定我为有罪；我虽完全，我口必显我为弯曲。”
Secondly, But, suppose there be no accusations of conscience, durst we stand to God’s trial of our works?
第二，但是，假设没有良心的控告，我们敢站在神对我们行为的审判台前吗？
The omniscience of God pierces further than our knowledge; for ‘who can understand the errors of his ways?’ Ps. xix. 12.
神的全知比我们的知识看得更深；因为”谁能知道自己的错失呢？”诗篇 19:12。
If any action might be perfect in our ac- count, shall we therefore think it so in the account of God’s unspotted holiness, who is greater than our hearts, and knows more than our hearts?
如果任何行为在我们看来可能是完全的，我们就因此认为在神无瑕疵的圣洁看来也是如此吗？他比我们的心大，知道的比我们的心多。
‘Who can stand before so holy a God?’ 1 Sam. vi. 20.
“在这圣洁的神面前，谁能站立得住呢？”撒母耳记上 6:20。
Job, therefore, chap. ix. 21, would not know his own soul, though he were perfect, he would not approve or boast of himself in the presence of God; for he might be ignorant of something in his own spirit which never yet reached his notice, but was not unknown to God, that knew all things; he would despise his life, i. e. overlook all his upright course, and bury it in silence, when he comes to appear before God.
因此，约伯在第 9 章 21 节说，虽然他完全，也不认识自己的心，在神面前他不称许或夸耀自己；因为他自己的灵里可能有一些事是他从未注意到的，但在无所不知的神那里却是显明的；他要藐视自己的性命，即忽略自己所有正直的道路，在来到神面前时将其埋葬在沉默中。
Fourthly, Since, therefore, all our own righteousness is of this hue, it would be contrary to the justice and holiness of God to justify a man for imperfect works.
第四，因此，既然我们所有自己的义都是这种色调，神若因不完全的行为称人为义，就与他的公义和圣洁相悖。
His judgment is always according to truth, Rom. ii. 2.
他的判断总是照着真理，罗马书 2:2。
If he should judge and accept that for a perfect righteousness which is notoriously imperfect in itself, it would imply a defect in the understanding of the judge, whereby he is changed, and judges that to be exact holiness now which he judged not so before.
如果他判断和接受那明显不完全的为完全的义，这就意味着审判者的悟性有缺陷，从而改变了，现在判断那个过去不认为如此的为完全圣洁。
But certainly, if it be an imperfect righteousness, the infinite understanding of God can never imagine it perfect, and the holiness of God would never deceive itself in ac- cepting that as perfect which is not in its own nature so.
但可以肯定的是，如果那是不完全的义，神无限的悟性决不会想象它是完全的，神的圣洁也决不会在接受那本性上不完全的为完全时欺骗自己。
If imperfect works of grace can justify now, what reason can be rendered for the strictness God required of the first man in the first covenant, and his severe dealing with him upon the transgression of it?
如果不完全的恩典之工现在可以称义，那么神在第一个约中对首先的人要求的严格，以及他在人违背后对人的严厉对待，有什么理由呢？
The best reason, and most becoming the majesty of God, is the holiness of his nature, which is as infinite now as when he made the first covenant.
最好的、最适合神威严的理由，是他本性的圣洁，这圣洁现在和他立第一个约时一样是无限的。
If that holiness can now content itself with an imperfect righteousness, and pronounce us justified persons without a full conformity to the law, it might take a little further step, and pronounce us righteous without any con- formity at all to it.
如果那圣洁现在可以满足于不完全的义，并宣告我们为义人，而不需要完全遵守律法，它就可以更进一步，宣告我们为义人，而根本不需要遵守律法。
If it could deny its holiness and truth in one thing, it might upon the same account deny it in all, and so lay it aside by degrees till it came to nothing.
如果它可以在一件事上否认自己的圣洁和真理，也可能以同样的理由在所有事上否认，于是逐渐放弃，直到一无所有。
If we rightly understand the infiniteness of God’s holiness, we cannot conceive that anything imperfect can justify us before so exact and strict a tribunal, where sits the omniscience of God to see, the holiness of God to hate, and the justice of God to punish, every defect and deviation from his law.
如果我们正确理解神圣洁的无限性，我们就不能想象任何不完全的事物可以在如此精确和严格的法庭上称我们为义，在那里有神的全知鉴察，神的圣洁恨恶，神的公义惩罚每一个缺陷和偏离他律法的地方。
[2.] The design of God was to justify us in such a way as to strip us of all matter of glorying in ourselves, and therefore it is not by any righteousness of our own.
[2.] 神的旨意是以一种使我们没有任何可夸耀的事的方式称我们为义，因此不是靠我们自己的任何义。
This the apostle in many places asserts, Rom. iii. 26, 27.
使徒在许多地方断言这一点，罗马书 3:26-27。
He justifies by the law of faith, to exclude boasting, which would not have been excluded by the law of works; and Eph. ii. 9, ‘Not of works, lest any man should boast.’
他本着信心的律称人为义，好排除夸口，这是行为的律所不能排除的；以弗所书 2:9，”也不是出于行为，免得有人自夸。”
He had before spoken of salvation or justification by grace, ver. 5; and to strike men’s bands off from resting on anything in themselves, and put our own righteousness out of countenance, he repeats it again, ver. 8, ‘By grace ye are saved, and that not of yourselves; not of works,’ because God will have all boasting excluded.
他之前在第 5 节讲到本乎恩得救或称义；为要打消人倚靠自己里面任何事物的念头，使我们自己的义蒙羞，他在第 8 节又重复说，”你们得救是本乎恩，也因着信，这并不是出于自己，乃是神所赐的；也不是出于行为，免得有人自夸。”因为神要排除一切夸口。
The apostle’s argument holds as strong against the works of grace as those of nature, the works after the receiving of the gospel as those of the law; it would else be invalid, for if we were justified by our own works, wrought by us after the grace of redemption communicated to us, it would but little more exclude boasting than the works of Adam wrought by him in the rectitude of his nature, which was the gift of God to him.
使徒的论证对恩典的行为和本性的行为一样有力，对接受福音后的行为和律法的行为一样有力；否则就是无效的，因为如果我们是因我们自己所行的，在救赎的恩典传给我们之后所行的称义，那与亚当在他本性正直时所行的，就是神赐给他的，在排除夸口上没有多大区别。
The natural principle of his actions, as well as the gracious principle of a believer’s, were bestowed on them by God.
他行为的本性原则，和信徒行为的恩典原则一样，都是神赐给他们的。
That was an act of God’s goodness, this of his grace.
那是神良善的作为，这是他恩典的作为。
And they are our works by grace, as well as the acts of Adam in innocence would have been his works by nature.
它们因恩典成为我们的行为，正如亚当无罪时的行为因本性成为他的行为一样。
For though the works of grace are wrought from a principle implanted by the Spirit of God, yet they are not the works of that Spirit, no more than Adam’s works could be said to be the works of God, because they were from a principle implanted in him by God.
因为虽然恩典的行为是出于神的灵所植入的原则，但它们不是那灵的工作，正如亚当的行为不能说是神的工作，因为它们出于神植入他里面的原则一样。
The works would have been Adam’s, by the concurrence of God as Creator, and those works are a believer’s by
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AI: the concurrence of God as Redeemer.
这些行为本来是亚当的，藉着神作为创造者的同在，而那些行为是信徒的，藉着神作为救赎主的同在。
And if we were justified by them, there would be as well matter of boasting as there would have been in Adam had he stood and been efficiently justified or pronounced righteous upon his innocent works.
如果我们因这些行为称义，就会有夸口的理由，正如亚当若站立得住，因他无罪的行为有效地被称义或宣告为义，就会有夸口一样。
God hates any glorying before him.
神恨恶人在他面前有任何夸耀。
The Pharisee, therefore, that displayed his righteousness in the temple before God, with some kind of reflection upon his own worth, Luke xviii. 10-12, with some kind of exal- tation of himself and contempt of the publican, went away unjustified, though he did thankfully acknowledge his eminency in morality above the publican to stream to him from the goodness of God.
因此，那个在神面前在圣殿里陈明自己的义，对自己的价值有某种反思，路加福音 18:10-12，对自己有某种高举，藐视那税吏的法利赛人，虽然他感恩地承认他在道德上高过那税吏是从神的良善流露出来的，却仍然离开时未被称义。
And no good man in Scripture ever pleaded his own works in prayer to God for his justification, though sometimes they have appealed to God concerning their integrity in a particular action.
在圣经中，没有一个好人在祷告中向神为自己的称义辩护，尽管有时他们曾在某个特定行动上向神诉诸自己的正直。
Daniel disowns his own righteousness, Dan. ix. 18; and the famous cardinal and champion of the Romish church, upon his deathbed, would rely on the merits of Christ, though he had disputed for the merit of works.
但以理不承认自己的义，但以理书 9:18；罗马教会著名的红衣主教和捍卫者临终时，虽然曾为行为的功德争辩，却愿意依靠基督的功劳。
So sensible are men of the little matter they have to glory of in themselves, when they are ready to stand before the tribunal of God.
当人准备站在神的审判台前时，他们如此敏感地意识到自己没有什么可夸的。
God in justification will have the entire glory of his grace to himself; but if any work of ours, though never so gracious, were the cause but in part of our justification, we had whereof to glory.
神在称义上要独享他恩典的全部荣耀；但如果我们的任何行为，无论多么恩惠，哪怕只是部分原因，我们就有可夸的。
If we divided it between Christ and ourselves, Christ would have but half the glory, and the other half would be due to us.
如果我们在基督和自己之间分享，基督就只有一半的荣耀，另一半就归于我们了。
To conclude, no man can be justified but by a covenant of grace, and by the righteousness of God, not his own; since all men have been under the corruption of original sin, no man has arrived to happiness by any righteousness of his own.
总之，没有人能靠恩典之约以外的约称义，也没有人能靠神的义以外的义称义；因为所有人都在原罪的败坏之下，没有人凭自己的义达到幸福。
Every man being a sinner is under the curse of the law, and being accursed by it, cannot be justified by it.
每个人都是罪人，都在律法的咒诅之下，既被律法咒诅，就不能被律法称义。
The law does not frown and smile upon a man at one and the same time.
律法不会在同一时间对人皱眉和微笑。
It proposes no recompense but to those that entirely observe it, and denounces a curse upon those that in the least do violate it; it accuses, does not justify, and fills the conscience with darkness and despair, not with comfort and peace.
它只向那些完全遵守律法的人提出报偿，向那些稍有违犯的人宣告咒诅；它控告人，不称人为义，使人的良心充满黑暗和绝望，而不是安慰和平安。
6. We are therefore justified by a righteousness imputed to us.
6. 因此，我们是因着一个归算给我们的义而称义的。
‘The blood of Christ cleanseth us from all sin.’
“基督的血洗净我们一切的罪。”
It is not inherent in us, but in the veins of Christ; it is not physically or corporally applied to us, but juridical, in a judicial way, and therefore imputed to us, and that for justification.
这义不是我们里面固有的，而是在基督的血管里；它不是身体上或实质上应用在我们身上，而是法律上以司法方式应用的，因此归算给我们，为要称义。
Hence we are said to be justified by his blood, Rom. v. 9.
因此我们说，我们是因他的血称义，罗马书 5:9。
If justified by his blood, then meritoriously; the merit of that blood must then be imputed to us, and we upon the account of it pronounced righteous by God, since this blood was never inherent in us.
如果因他的血称义，那就是功德性的；那血的功德就必须归算给我们，我们就因着这功德被神宣告为义，因为这血从未内在于我们。
Hence forgiveness of sins and justification is often ascribed unto it, Rom. iii. 23-25, Col. i. 14.
因此，罪得赦免和称义常常归于这血，罗马书 3:23-25，歌罗西书 1:14。
As our iniquities were charged upon him, so his righteousness is derived to us.
正如我们的罪孽归在他身上，他的义也归给我们。
Our iniquities were never inherent in him, but imputed to him; so his blood never was in- herent in us, but imputed to us for the satisfaction of the law, and so for our justification from the penalty and curse of it.
我们的罪孽从未内在于他，却归给了他；同样，他的血从未内在于我们，却为了满足律法，为了我们脱离律法的刑罚和咒诅而归给了我们。
If it were our righteousness that were imputed to us, it would be an imputation of debt, not of grace, Rom. iv. 4.
如果归算给我们的是我们自己的义，那就是归算所欠的，而不是归算恩典，罗马书 4:4。
It cannot be inherent righteousness, because it is a righteousness imputed without works, ver. 6; but no inherent righteousness is without works.
它不能是内在的义，因为它是一个没有行为而归算的义，第6节；但没有内在的义是没有行为的。
Again, ver. 5, the object of justification is an ungodly person, one that has no righteousness of his own.
再者，第5节，称义的对象是不敬虔的人，一个没有自己的义的人。
But since there must be a complete righteousness to justify him, it must be the righteousness of another, for being ungodly, it cannot be his own.
但既然必须有一个完全的义来称他为义，它必须是另一个人的义，因为他既然不敬虔，就不能是他自己的。
It is therefore by the righteousness of one man, Christ: Rom. v. 19, ‘As we are made sinners by one man’s disobedience, so we are made righteous by one man’s obedience.’
因此，这义是藉着一个人基督的义：罗马书 5:19，”因一人的悖逆，众人成为罪人，照样，因一人的顺从，众人也成为义了。”
Our being made sinners by one man’s disobedience, was no personal act of our own, but a personal act of Adam’s; so we are made righteous, not by a personal obedience of our own, but by the per- petual obedience of Christ, which cannot be of advantage to us, unless some way or other counted to us.
我们因一人的悖逆成为罪人，不是我们自己的个人行为，而是亚当的个人行为；同样，我们成为义人，不是靠我们自己个人的顺从，而是靠基督永久的顺从，除非以某种方式归算给我们，否则对我们没有益处。
Use 2; of comfort.
用途2：安慰。
The comfort of a believer has a strong and lasting foundation in the blood of Christ.
信徒的安慰在基督的血中有一个坚强持久的根基。
All our sins met upon Christ as they did upon the scape-goat, and were carried away with the streams of his blood.
我们所有的罪都归到基督身上，如同归到赎罪羊身上一样，都被他血的洪流冲走了。
A cleansing blood was not the language of the first covenant.
洁净的血不是第一个约的言语。
It required blood to be poured out in a way of revenge, not to be poured out and applied for the pardon of others.
它要求流血是为了复仇，而不是为了流出来赦免别人而应用。
What can relieve us, if this blood, shed by a holy Saviour, and accepted by a righteous judge, cannot?
如果这位圣洁救主所流、公义审判者所悦纳的血不能救我们，还有什么能救我们呢？
This blood has removed the curse, purchased our liberty, and may therefore calm every believing conscience.
这血除去了咒诅，买赎了我们的自由，因此可以平息每一个相信的良心。
What expression can be more stored with comfort than this, ‘The blood of Jesus Christ his Son cleanseth us from all sin.’
还有什么话语比这句话更充满安慰：”神儿子耶稣基督的血洗净我们一切的罪。”
1.The title is cheering.
1. 这称号令人欢欣。
‘The blood of Jesus Christ his Son.’
“神儿子耶稣基督的血。”
The titles of the blood of God, and the righteousness of God, are enough to answer all objections, and testify a virtue in it as incomprehensible as that of his Godhead, which elevated it to an infinite value.
神的血和神的义这些称号足以回答所有的反对意见，并证明其中有一种与他神性同样不可理解的功效，使其达到无限的价值。
What wounds are so deep that they cannot be healed by the sovereign balsam of so rich a blood?
什么伤口如此深重，竟不能被如此丰富之血的大能香膏医治呢？
What sins are too great to be expiated, and what diseases too desperate to be cured, by the blood of him that created the world?
什么罪过太大不能被赎罪，什么疾病太严重不能被创造世界之人的血治愈呢？
How great is that blood, that must have more of value, since it is the blood of the Son of God, than all sins can have of guilt, since they are the sins of the sons of men!
这血该有多伟大，既然是神儿子的血，其价值必定超过一切罪所能有的罪疚，因为那些罪不过是人的儿子的罪！
The blood of Christ is as much above the guilt of our sins, as the excel- lency of his person is above the meanness of ours.
基督的血远超过我们罪的罪疚，正如他位格的尊贵远超过我们的卑微。
2.And who can fathom the comfort that is in the extensiveness of the object?
2. 谁能测透这对象广阔无边所带来的安慰？
All sin.
一切的罪。
As we are not limited in the Lord’s prayer to pray for the forgiveness of some debts only, and not for others, but pray for the forgiving of trespasses indefinitely, so there is no stint set to the virtue of this cleansing blood.
正如我们在主祷文中祈求赦免债务，不限于只赦免某些债务而不赦免其他债务，而是无限制地祈求赦免过犯，照样，这洁净之血的功效也没有限制。
All transgressions to it are like a grain of sand, or the drop of a bucket to the ocean, no more seen or distinguished when it is swallowed up by that mass of waters.
在这血面前，一切过犯就像一粒沙子，或一桶水滴落在海洋中，被那汪洋大水吞没时就再也看不见或分辨不出了。
It is a ‘plenteous redemption,’ since it redeems Israel, and all the Israel of God, from all their iniquities, Ps. cxxx. 7, 8.
这是”丰盛的救赎”，因为它救赎以色列，救赎神的全以色列脱离他们一切的罪孽，诗篇 130:7-8。
His blood can cleanse as many sins as his Godhead can create worlds, and those are numberless; since there is no limits to his power there can be none to his blood.
他的血能洁净的罪，与他神性能创造的世界一样多，而那是无数的；既然他的能力没有限制，他的血也就没有限制。
Though our sins have weakened the law, and made it unable to save us, yet they cannot weaken the omnipotent satisfaction of the Redeemer.
虽然我们的罪削弱了律法，使它不能拯救我们，但它们不能削弱救赎主全能的满足。
The multi- tude of sins in the sinner enhance the vastness of the payment made by the surety.
罪人罪的众多，更凸显了中保所付赎价的巨大。
Let not any believing soul be dejected, or any soul that would cordially believe and resign himself up to the conduct of Christ.
不要让任何相信的灵魂沮丧，或任何愿意诚心相信并将自己交托给基督引导的灵魂沮丧。
That blood that has cleansed so many from sin, and from such multitudes of sins, in their several capacities, can cleanse you from all your sins, were they as great as all those jointly that have been cleansed by it from the beginning of the world.
那血洗净了许多人脱离罪，洗净了他们
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AI: 在各自处境中的众多罪，也能洗净你一切的罪，即使你的罪大到相当于从世界起初以来所有藉这血得洁净之人的罪加起来那么多。
For what hindrance is there but that it can do the same in one person that it has done in many?
因为有什么拦阻，使它不能在一个人身上行它在许多人身上所行的呢？
When we look upon the multitude of our sins, our pride and vain imaginations, our omissions of service, our carelessness in the ways of God, there cannot but be a hanging down the head, till we lift up our eyes to the cross and see all balanced by the blood of the Son of God, which cannot be overtopped by the guilt of a believing person.
当我们看自己罪的众多，我们的骄傲和虚妄的想象，我们疏忽服事，我们在神的道上粗心大意，我们不能不低头，直到我们举目仰望十字架，看见一切都被神儿子的血所平衡，这血是一个相信之人的罪所不能压过的。
3.And does not the word cleanse deserve a particular consideration?
3.”洗净”一词岂不值得特别思想吗？
What does that note but,
它表明什么呢，不就是
(1.) Perfection.
(1.) 完全。
It cleanses their guilt so that it ‘shall not be found,’ Jer. l. 20.
它洗净他们的罪，以致”不被察觉”，耶利米书 50:20。
What can justice demand more of us, more of our Saviour, than what has been already paid?
公义还能向我们要求什么，向我们的救主要求什么，过于已经付上的呢？
The everlasting death of a believing sinner cannot be challenged by it, since the blood of a re- deeming Saviour has been shed for it.
一个相信的罪人的永死是公义所不能要求的，因为救赎的救主的血已经为此流出了。
It were injustice to put the creature upon an imperfect satisfaction, since the surety has given a complete one; and injustice to punish him that is no longer guilty of a crime in the judgment of the law of redemption, since by faith he relies upon the blood of the Redeemer.
要求受造之人作不完全的赎罪是不公平的，因为中保已经作了完全的赎罪；按救赎的律法，惩罚那因信靠赎主之血而不再有罪的人，也是不公平的。
Justice can no more condemn any that are objects of mercy by receiving the blood of the second covenant, than mere mercy can save any one that remains an object of revenging justice under the first covenant.
公义不能定那些因领受第二个约之血而成为怜悯对象的人的罪，正如单单的怜悯不能拯救那些仍在第一个约之下、作为报复公义对象的人一样。
By this means we do not stand before God only as innocent persons, but as those that have fulfilled the law, both as to precept and penalty, Rom. viii. 4.
藉此，我们站在神面前，不只是无罪的人，而且是遵行了律法的人，包括律例和刑罚，罗马书 8:4。
(2.) Continuance of justification; the present tense implies a continued act.
(2.) 称义的持续性；现在时暗示一个持续的行为。
Christ’s blood is never lost and congealed, as the blood of the legal sacrifices.
基督的血从未丧失和凝结，像律法祭物的血一样。
His blood is called a ‘new way,’ Heb. x. 19, 20, πρόσφατον; the word rendered new signifies a thing newly slain or sac- rificed.
他的血被称为”又新”的路，希伯来书 10:19-20，πρόσφατον；这个被译为”新”的词意味着一件新近被杀或献祭的东西。
His blood is as new and fresh for the work it was appointed to as when it was shed upon the cross, as full of vigour as if it had been shed but this moment; it is a blood that was not drunk up by the earth, but gathered up again into his body to be a living, pleading, cleansing blood in the presence of God for ever.
他的血对于它被指定的工作来说，如同被钉十字架时流出一样新鲜，如同刚刚流出一样充满活力；这血不是被地吸收，而是重新聚集到他的身体里，在神面前永远作为一个活的、代求的、洁净的血。
He did not leave his body and blood putre- fying in the grave, the sacrifice had then ceased and corrupted, it had not been of everlasting efficacy, as now it is.
他没有让他的身体和血在坟墓里腐烂，祭物就停止了，腐败了，就不会有永恒的功效，像现在这样。
The justification of a believer stands upon as certain terms as the justi- fication of Christ himself before God.
信徒的称义像基督自己在神面前的称义一样有确定的条件。
His was upon the account of shedding his blood, ours upon the account of embracing his blood.
他的称义是基于流血，我们的称义是基于接受他的血。
He was justified by God after his bleeding, Isa. l. 6, 8, and brought in triumph, and sending a challenge to any to condemn him, since God had justified him, ver. 9; which words the apostle alludes to, Rom. viii. 33, 34, to show the unrepeatableness of justification, and applies them to believers, though they were spoken by Christ in his own case.
他在流血后被神称义，以赛亚书 50:6,8，被凯旋地带进来，向任何人发出挑战，因为神已经称他为义，第9节；使徒在罗马书 8:33-34 中暗指这些话，表明称义的不可重复性，并将这些话应用在信徒身上，尽管这些话是基督在自己的事上说的。
Christ was justified by his resurrection: 1 Tim. iii. 16, ‘Justified in the Spirit,’ which is no other than what Peter expresses by being ‘quickened in the Spirit,’ 1 Peter iii. 18.
基督藉着他的复活称义：提摩太前书 3:16，”被圣灵称义”，这与彼得所说的”在灵里复活”是一回事，彼得前书 3:18。
As Christ was justified by his resurrection from all the sins which met upon him on the cross, and that for ever, so are believers cleansed from all their guilt, and that for ever, by virtue of this blood.
正如基督藉着他的复活，从十字架上归于他的一切罪中永远称义，照样，信徒也藉着这血的功效，从他们一切的罪疚中永远得洁净。
Hence will follow security at the last judgment.
由此必然产生在最后审判时的安全。
His blood cleanses from all sin here, and his voice shall absolve from all sin hereafter.
他的血在此洁净一切的罪，他的声音将来要赦免一切的罪。
He that has been a propitiation for your guilt, and an advocate against your accusers, shall never as a judge condemn you for your sins.
那为你的罪作了挽回祭、为你的控告者作了辩护者的，必永不会作审判者因你的罪定你的罪。
He does not indeed judge as a priest, but as a king; but his kingly power is but subser- vient to his priestly office, since he was more solemnly confirmed in that, viz. by an oath, than in the other; and therefore his royal authority shall never ruin any whom his priestly sacrifice has restored to their lost inheritance.
他确实不是作为祭司审判，而是作为君王；但他的君王权柄不过是服事他的祭司职分，因为他在那职分上（即藉着誓言）比在君王职分上更郑重地被确立；因此，他的王权必永不毁坏任何一个他祭司献祭所恢复其失去基业的人。
Let no believing soul therefore despond, let him draw this blood over his fears to stifle them, as God has done over his sins to cancel them, and drown them in this same ocean into which God has hurled his transgressions.
所以，不要让任何相信的灵魂沮丧，要让他用这血遮盖他的惧怕，使其窒息，正如神用这血遮盖他的罪，涂抹他的罪，将他的过犯投入神所投的同一片海洋中淹没一样。
Use 3; of exhortation.
用途3：劝勉。
Have recourse only to this blood upon all occasions, since it only is able to cleanse us from all our guilt.
在一切场合只诉诸这血，因为只有它能洁净我们脱离一切罪疚。
We have treasured up wrath, and wounded conscience; nothing can pacify a severe wrath, and calm a tempestuous conscience, but this blood.
我们积蓄忿怒，良心受伤；除了这血，没有什么能平息严厉的忿怒，安抚狂风骤雨般的良心。
Had we but the guilt of one sin upon us, we stood in need of an expiation by it as well as if we had ten thousand.
我们身上即使只有一个罪的罪疚，我们也需要它的赎罪，如同我们有一万个罪一样。
Every infinite wrong must have an infinite satisfaction.
每一个无限的过犯都必须有无限的满足。
Entertain no disparaging and little thoughts of this blood, which the Scripture pronounces of so plenteous, unsearchable, and great a virtue.
不要对这血有任何轻视和小觑的想法，圣经宣告这血有如此丰盛、不可测度和伟大的功效。
It was God’s intent to cleanse sin by it, when he agreed with the Redeemer about shedding his blood: Isa. liii. 11, ‘My righteous servant shall justify many, for he shall bear their iniquities.’
神的意图是要藉此洁净罪，当他与救赎主约定流血的事时：以赛亚书 53:11，”我的义仆必使多人称义，因他要担当他们的罪孽。”
It was set out by him to this end, when it was shed.
这血为此目的而流出，当它被流出的时候。
Zech. xiii. 1, ‘In that day a fountain shall be opened for the house of David,’ the stronger spirits, and men most according to God’s heart, ‘and for the inhabitants of Jerusalem,’ the weaker sort; for all a fountain to fill every private cistern.
撒迦利亚书 13:1，”那日，必给大卫家和耶路撒冷的居民开一个泉源”，给刚强的灵，给最合神心意的人，”给耶路撒冷的居民”，给软弱的人；给所有人开一个泉源，注入每一个私人的水池。
Make not the covenant of God with his Son in vain; slight not his grace by refusing to drink of his open fountain.
不要使神与他儿子所立的约落空；不要藐视他的恩典，拒绝喝他敞开的泉源。
The glory of purging iniquity was reserved by God for this blood, it is committed to no other; the blood of bulls and goats never had, never could, have the honour of so great a work.
洁净罪孽的荣耀是神为这血保留的，不交给别的；公牛和山羊的血从未有，也永不可能有如此大工作的尊荣。
It is the glorious title of his blood to cleanse from all sins, as it is the honourable signification of his name Jesus to save from all sins.
洁净一切罪是他血的荣耀称号，正如拯救脱离一切罪是他名字耶稣的尊荣意义。
We cannot please God more than by coming to him for the pardon of our sins, upon the account of this blood he has so delighted to honour.
我们不能比藉着这血来到他面前寻求我们罪的赦免，更讨神的喜悦，这血是他所喜悦尊荣的。
If we do not, we deny it the glory of its cleansing virtue; we undervalue the efficacy of it, and would have it without any subject to exercise its power on.
如果我们不这样做，我们就否认这血洁净的荣耀功效；我们低估它的功效，使它没有任何对象可以运行其大能。
We need not fear to approach to it, since God has manifested it highly acceptable to him, and available for us.
我们不需要害怕亲近这血，因为神已经表明它为他所大大悦纳，且对我们有益处。
The unsearchable riches of it should more encourage us than the greatness of our guilt discourage our address.
这血莫测的丰富，应当比我们罪的深重更加鼓励我们来就近它。
Have recourse to it by faith, resting on the power of this blood, as the means appointed by God, and intended by Christ, for the expiation of sin.
以信心诉诸这血，倚靠这血的大能，作为神所命定、基督所预备赎罪的途径。
Faith as accepting Christ as a king does not justify, but faith as accepting Christ as a priest and sacrifice, as shedding his blood, for we must accept him in that office wherein he made the atonement; and that was not as he was a prophet or a king, but as he was a priest and a sacrifice; and therefore it is called, ‘faith in his blood,’ Rom. iii. 25, though indeed a faith in his blood is not without receiving him as a king, and submitting to his precepts, as well as relying on his sacrifice.
接受基督为王的信心不能称义，但接受基督为祭司和祭物、流他的血的信心能称义，因为我们必须接受他在赎罪的职分上；而那不是作为先知或君王，而是作为祭司和祭物；因此这信心被称为”信他的血”，罗马书 3:25，尽管信他的血确实不能不接受他为王，顺服他的诫命，并倚靠他的献祭。
He that receives the blood of Christ, as well as he that names the name of Christ, must depart from iniquity, and avoid those things which break the covenant.
接受基督之血的人，正如
User: Continue
AI: 呼求基督之名的人一样，必须离开罪孽，避免那些破坏圣约的事。
Mingle not any thing with his satisfaction; let no muddy waters of your own be mixed with this gospel wine.
不要在他的赎罪祭上掺杂任何东西；不要让你自己污浊的水与这福音的酒混合。
If we look for a justification by anything else, we forfeit all right of justification by him: Gal. v. 2, ‘Behold, I Paul say unto you, that if you be circumcised, Christ shall profit you nothing;’ take it for a certain truth, for I as an apostle speak it, that if you have an opinion that you shall be justified by circum- cision, or anything of the law, or of your own works, or would make them partakers with Christ in this matter, Christ shall profit you nothing, you had as good never have had a Christ made known to you, for any virtue you are like to derive from him.
如果我们指望因别的什么称义，我们就丧失了因他称义的一切权利：加拉太书 5:2，”我保罗告诉你们，若受割礼，基督就与你们无益了。”要把这当作确定的真理，因为我作为使徒说这话，如果你们以为自己要因割礼，或律法的什么，或自己的行为称义，或在这事上要使它们与基督同享，基督就与你们毫无益处，你们不如从未认识基督，因为你们不可能从他得到什么益处。
As none died with him to expiate your guilt, so he will suffer none to be joined with him in justifying your persons.
正如没有人与他同死赎你们的罪，他也不容许任何人在称你们为义的事上与他联合。
Christ bears this blood only in his hand, when he pleads for us; we should carry this blood only in our hearts when we plead for ourselves.
基督只把这血拿在手中，为我们恳求；我们也当只把这血存在心里，为自己恳求。
It is not his blood only as shed does justify, but his blood pleaded in the court of heaven by himself, and pleaded before the throne of God by the believing sinner; without it we have no more plea than the apostate angels have, whom God has cast out of his favour for ever.
不单单他所流的血称我们为义，而是他自己在天上法庭所恳求的血，以及相信的罪人在神宝座前所恳求的血；没有这血，我们就没有比背道的天使更多的辩词，神已将他们永远逐出他的恩惠。
And since we contract guilt every day, let us daily apply the medicine.
既然我们每天都犯罪，就当每天使用这良药。
The pleas of this blood are renewed according to the necessity of our persons.
这血的恳求是根据我们个人的需要而更新的。
As often as an Israelite had been bitten by the fiery serpents, he must have looked up to the brazen one, if he would not have been destitute of a cure; and we, upon every sting of conscience, must look up to him who has been lifted up upon the cross for our remedy.
以色列人每逢被火蛇咬了，就必定仰望铜蛇，若不这样就得不到医治；我们每逢良心被蛰，就必须仰望那为我们的缘故被举在十字架上的人。
This blood is appointed for sins after conversion, for those, that walk in the light.
这血是为悔改后的罪而设的，为那些行在光中的人而设的。
Since the fountain is open every day, and we contract guilt every day, let not a day pass without fresh applications of this blood upon any defects in our walking with him; since, ‘if we walk in the light,’ and are industrious to observe the will of God, ‘the blood of Jesus Christ his Son cleanseth us from all sin.’
既然这泉源每天敞开，我们每天都犯罪，就不要让一天过去而不将这血新鲜地应用在我们与他同行中的任何缺点上；因为，”我们若在光明中行”，殷勤遵行神的旨意，”他儿子耶稣基督的血就洗净我们一切的罪。”