第833号 怀爱伦的救赎神学
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第833号 怀爱伦的救赎神学
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MR No. 833 - Ellen Whites Theology of Redemption
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《哥林多后书》第3章注释——保罗不得不应对的最大麻烦，来自犹太化教师激起的影响。这些人制造了许多麻烦，在哥林多教会引起了纷争。保罗写信给教会以便他们在基督的福音上安下心来。犹太化的老师们不断提说律法和仪文的功效，尊崇这些仪文过于基督的福音，他们因保罗没有迫切要求信徒遵守这些仪文而谴责他。这些仪文是预表基督的，因此在基督受死之后，就不再有价值了。{10MR328.1}[1]
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Comments on 2 Corinthians 3--The greatest difficulties Paul had to meet arose from the influence of Judaizing teachers. These had made much trouble and caused dissensions at Corinth. Paul is writing to the church in order to settle their minds in reference to the gospel of Christ. The Judaizing teachers were continually presenting the virtues of the law and the ceremonies, exalting these above the gospel of Christ, and bringing Paul under condemnation because he did not urge upon the people the ceremonies that typified Christ and were therefore of no value since Christs death. {10MR 328.1}[1]
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保罗用他们熟悉的事例对付他们，他说：“那用字刻在石头上属死的职事尚且有荣光，甚至以色列人因摩西面上的荣光，不能定睛看他的脸，这荣光原是渐渐退去的，何况那属灵的职事岂不更有荣光吗？若是定罪的职事有荣光，那称义的职事荣光就越发大了”（林后3:7-9）。上帝在西奈山的赫赫威严中所颁布的律法是对罪人的判决。违犯的人会无怜悯而死。律法的颁布和在圣山的重申的场面既神圣又荣耀，使摩西的脸上容光焕发，百姓看着他就会感到刺痛；摩西只好用帕子把脸蒙上。{10MR328.2}[2]
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Paul took them on their own ground. He says, If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory (2 Corinthians 3:7-9). The law of God given in awful grandeur from Sinai was the utterance of condemnation to the sinner. The transgressor died without mercy. The proclamation of that law and the repetition of it in the holy mount was so sacred and so glorious that upon the face of Moses was reflected a glory that the people could not look upon without pain, so that Moses covered his face with a veil. {10MR 328.2}[2]
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“那称义的职事，荣光就越发大了。那从前有荣光的，因这极大的荣光，就算不得有荣光了”（9,10节）。律法的职责是定罪，但没有赦罪的功能。照在摩西脸上的荣光是律法中基督的义。他看到了那将废者的结局，那时表号将在耶稣基督里遇见真体。由于违犯上帝的律法，死亡进入世界。被杀的羔羊象征除去世人罪孽的上帝羔羊。指向基督的预表性献祭的完整意义向摩西显示了。死亡是因着罪而来的。违背律法的就是罪。{10MR329.1}[3]
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Much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth (verses 9, 10). It is the province of the law to condemn, but there is no power in the law to pardon. The glory that shone upon the face of Moses was the righteousness of Christ in the law. He saw to the end of that which was to be abolished when type should meet antitype in Jesus Christ. In consequence of the transgression of the law of God, death was introduced into the world. The slain lamb typified the Lamb of God that was to take away the sin of the world. The full significance of the typical offerings pointing to Christ was unfolded to Moses. Death came in consequence of sin. Sin was the transgression of the law. {10MR 329.1}[3]
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福音中所显示的基督是人类犯罪、违犯律法的解救之方。祂完全的品格是为了人类而展示。基督把律法的诅咒揽在自己身上。摩西容光焕发，是因为他看到了那将废者、那揭示了在基督里的救恩计划的祭祀制度的结局。那将要废除的象征性牺牲，因为显示基督为赦罪的救主，尚且如此荣耀，那永存的岂不更加荣耀吗？{10MR329.2}[4]
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Christ revealed in the gospel was the propitiation for mans sins, the transgression of the law. His perfection of character was placed in mans behalf. The curse of the law Christ took upon Himself. It was the seeing to the end of that which was to be abolished, that which brought to light the plan of salvation in Christ--it was this that illuminated the face of Moses. If the typical sacrifices, which were to be done away, were glorious because Christ was revealed by them as the sin-pardoning Saviour, much more that which remains is glorious. {10MR 329.2}[4]
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道德律法对于那些处于定罪之下的人来说，乃是奴役和死亡。但律法命定那些顺从和遵行其要求的人得生。他们会得到忠诚的报酬，那就是永生。{10MR329.3}[5]
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The moral law was bondage and death to those who remained under its condemnation. The law was ordained to life, that those who were obedient, walking in harmony with its claims, should have the reward of the faithful-- eternal life. {10MR 329.3}[5]
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摩西看到，人只有靠着耶稣基督才能遵守上帝的律法。保罗说：“那本来叫人活的诫命，反倒叫我死”（罗7:10）——对罪人而言的死。表号和礼仪，再加上预言，使古代的信徒隐约看到了藉着耶稣基督的启示向我们世界显明的怜悯与恩典。若没有基督在律法中的体现，律法本身是没有荣光的。耶稣基督的启示把律法的荣耀投射到犹太人的时代。律法没有拯救的能力。它是没有光泽的，除非基督在律法中表现为充满公义和真理之主。及至基督第一次降世显现，作人类的牺牲而死亡时，预表遇见了真体。那不是预表而是真体的，其荣耀不是会消逝的，而是永存的。凡看到那将废者结局的人都必看明上帝十诫的律法、公义的标准是不可更改的。{10MR329.4}[6]
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Moses saw that only through Jesus Christ could man keep the law of God. Paul says, The commandment, which was ordained to life, I found to be unto death (Romans 7:10)--death to the sinner. The types and ceremonies, with the prophecies, gave ancient believers a veiled or indistinct discovery of the mercy and grace to be brought to light through the revelation of Jesus Christ to our world. The law itself would have no glory were it not that Christ is embodied in it. The revelation of Jesus Christ cast its glory back into the Jewish age. The law had no power to save. It was lusterless, except as Christ was represented in the law as the One full of righteousness and truth. And when Christ was revealed in His advent to our world, and died mans sacrifice, type met antitype. Then the glory of that which is not typical, not to be done away, but which remaineth, Gods law of ten commandments, the standard of righteousness was plainly discerned as immutable by all who saw to the end of that which was abolished. {10MR 329.4}[6]
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保罗希望他的弟兄们认识到，表号和影儿所指的基督已经来了。赦罪救主的更大荣耀赋予整个犹太制度以意义。若没有基督，律法本身对于犯法的人而言只是定罪和死亡。它没有拯救的性能——无力保护犯罪的人摆脱罪的惩罚。罪人如果不接受基督为他的赎罪牺牲和个人的救主，违背律法的全部惩罚就会执行在他身上。{10MR330.1}[7]
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Paul would have his brethren discern that Christ, pointed out in types and shadows, had come, and the greater glory of a sin-pardoning Saviour gave significance to the entire Jewish economy. Without Christ the law of itself was only condemnation and death to the transgressor. It has no saving quality--no power to shield the transgressor from its penalty. The full penalty of the law will be executed upon the transgressor if he does not receive Christ as his atoning sacrifice and his personal Saviour. {10MR 330.1}[7]
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在西奈山颁布律法是上帝威严和荣耀的奇妙显示。上帝大能的这种可畏的展示对百姓产生了什么效果呢？他们害怕了。“众百姓见雷轰，闪电，角声，山上冒烟，就都发颤，远远地站立。对摩西说：求你和我们说话，我们必听，不要上帝和我们说话，恐怕我们死亡”（出20:18,19）。他们要摩西作他们的中间人。他们不知道基督是指定给他们中间人。没有祂，他们一定会灭亡。{10MR330.2}[8]
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The proclamation of the law upon Mount Sinai was a wonderful exhibition of the glory and majesty of God. How did this awful exhibition of Gods power affect the people? They were afraid. And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die (Exodus 20:18, 19). They wanted Moses to be their mediator. They did not understand that Christ was their appointed Mediator, else they would certainly be consumed. {10MR 330.2}[8]
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“摩西对百姓说，不要惧怕，因为上帝降临是要试验你们，叫你们时常敬畏他，不致犯罪。于是百姓远远地站立，摩西就挨近上帝所在的幽暗之中”（20,21节）。{10MR331.1}[9]
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Moses said unto the people, Fear not: for God is come to prove you, and that His fear may be before your faces, that ye sin not. And the people stood afar off, and Moses drew near unto the thick darkness where God was (verses 20, 21). {10MR 331.1}[9]
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赦免罪孽，因信耶稣基督称义，由于人类堕落犯罪的状况，只能藉着一位中保接近上帝——人们对这些真理不大了解。他们大都不认识上帝和接近祂的唯一途径。他们几乎丧失了所有关于什么是罪，什么是义的真实观念。大家对藉着耶稣基督的赦罪，他们的祭牲所代表的要来的弥赛亚认识模糊；许多人对此已经完全不知道了。（《文稿》1900年58号4-7页。“律法与福音”，1900年8月14日）{10MR331.2}[10]
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The pardon of sin, justification by faith in Jesus Christ, access to God only through a Mediator because of their lost condition, their guilt and sin--of these truths the people had little conception. In a great measure they had lost the knowledge of God and of the only way to approach Him. They had lost nearly all genuine sense of what constitutes sin, and of what constitutes righteousness. The pardon of sins through Jesus Christ, the coming Messiah whom their sacrificial offerings represented, was dimly understood by all, and had become entirely extinct in the minds of many.-- Manuscript 58, 1900, pp. 4-7. (The Law and the Gospel, August 14, 1900.) {10MR 331.2}[10]
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信心与行为的关系——“看哪，上帝的羔羊，除去（或作背负）世人罪孽的”（约1:29）。我再说一次约翰的话“看哪，上帝的羔羊”，为使你们都思考耶稣。髑髅地的十字架，这就是道理，是全能的论据。这就是我们传给未悔改之人的信息，是传给倒退之人的警告——要仰望耶稣。{10MR331.3}[11]
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The Relationship of Faith and Works--Behold the Lamb of God, which taketh away the sin of the world (John 1:29). I repeat the words of John--Behold the Lamb of God--that you may all contemplate Jesus. This, the cross of Calvary, is doctrine, it is the all-powerful argument. This is our message to the impenitent, our warning to the backslider--Behold Jesus. {10MR 331.3}[11]
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已经传报信息的人，既始终注目于十字架，就会走到一边去，因为他的工作完成了。那时他才会学习他的功课，通过仰望，他会憎恨罪恶给耶稣基督带来这样的痛苦。藉着仰望，他思考并且会相信。“认识祢独一的真神，并且认识祢所差来的耶稣基督，这就是永生”（约17:3）。罪人看到基督满有同情和温柔之爱的真实状况；他因瞻仰这种受苦的展示而改变了；主受苦是因着祂对堕落背道人类的大爱。“当恐惧战兢做成你们得救的工夫。因为你们立志行事，都是上帝在你们心里运行，为要成就祂的美意”（腓2:12,13）。正如这节经文所显示的，人的工作不是撇开上帝而单独进行的。他完全依靠那位神圣工作者的能力和恩典。许多人败在这里，他们主张人必须摆脱上帝的能力而独自工作。这与经文不符。{10MR331.4}[12]
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Keeping his eye upon the cross, man, who has brought the message, may step to one side, for his work is done. It is then he will learn his lesson, and there by beholding, he will hate the sin that brought such suffering upon Jesus Christ. By beholding he contemplates and he will believe. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent (John 17:3). The sinner sees Jesus as He is, full of compassion and tender love, and he becomes transformed by beholding this exhibition of suffering, because of the great love wherewith He hath loved fallen apostate man. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of His good pleasure (Philippians 2:12, 13). Mans working, as brought out in the text, is not an independent work he performs without God. His whole dependence is upon the power and grace of the Divine Worker. Many miss the mark here, and claim that man must work his own individual self free from Divine Power. This is not in accordance with the text. {10MR 331.4}[12]
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另有人主张人没有任何责任，因为上帝已经做了一切，“立志”和“行事”都做了。其实这段经文的意思是人的得救需要使意志力顺从上帝的意志力，意志是不能强迫的，而是必须有神人之间的合作。{10MR332.1}[13]
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Another argues that man is free from all obligation because God does it all, both the willing and the doing. The text means that the salvation of the human soul requires the will power to be subject to the Divine Will power, which will cant be forced, but there must be cooperation of the human and divine agencies. {10MR 332.1}[13]
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离开所命定的神能，人就不可能做成自己得救的工夫，上帝不会为人做祂要求人通过真诚乐意的配合应该为自己做的事。……{10MR332.2}[14]
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Man cannot possibly work out his own salvation without the ordained divine power, and God will not do for man that which He requires man shall do for himself, through his own earnest willing cooperation. . . . {10MR 332.2}[14]
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主已在天上的议事会中阐明祂的恩典借以作工的方法和媒介，通过多方面的影响拯救罪人的灵魂。然而罪人若不同意被吸引并与神力合作，这一切的设施就会徒劳无益、无能为力。这是一项团结的工作。人力与神力要联合起来，依靠恩典，以甘心的顺从与恩典保持一致。（《信函》1898年135号，无日期，致斯塔尔弟兄）怀爱伦著作托管委员会1981年1月29日发布于华盛顿{10MR332.3}[15]
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The Lord has in His heavenly counsels set forth methods and agencies whereby His grace shall be at work through various influences for the saving of the soul of the sinner. But all these facilities will be ineffectual and powerless without the sinners consent to be drawn, and he cooperates with the divine agencies. It is a united work, a union of the divine and human, dependent upon grace, and concurring with grace in willing obedience.--Letter 135, 1898, undated, to Brother Starr. White Estate, Washington, D. C. January 29, 1981 {10MR 332.3}[15]