Redemption Accomplished and Applied part1-section 5
《再思救赎奇恩》第一部分第5讲。
主讲：林慈信牧师_校对：刘加立_文字：cherry
我们继续讲基督的顺服，Obedience of Christ ，active and passive obedience基督主动的顺服和被动的顺服。This obedience has frequently been designated the active and passive obedience.英文的原著第20页，基督的顺服呢，很多时候被定名为主动的顺服跟被动的顺服。
This formula when properly interpreted serves the good purpose of setting forth the tow distinct aspects of Christ’s work of obedience.基督的顺服大工是有两个不同的层面的。当我们正确地解释这个公式，就是主动被动的公式的时候呢，就达到很好的目的，就是呈现出基督顺服大工的两个不同的层面。But it is necessary at the outset to relieve to relieve the formula of some of the misapprehensions and misapplications to which it is subject.但是我们一开始的时候呢首先要排除一些对这个公式的错误的理解misapprehensions 和错误的应用，因为人很多的时候会这样误解跟无用的。
（a）第一方面The term “passive obedience” 被动的顺服这个名称does not mean that in anything Christ did was he passive并不意味着说，基督所做的任何事是被动的， the involuntary victim of obedience imposed upon him是有什么外在的，强加于祂身上的顺服。他是那个不情愿的一个受害者，不是这样子的. It is obvious that any such conception would contradict the very notion of obedience.很明显的是这种的，这一类的概念就与顺服本身的概念自相矛盾的。And it must be jealously maintained that even in his sufferings and death our lord was not the passive recipient of that to which he was subjected.我们必须得竭力的坚持，就算是在我们的主的受苦和死亡，祂并不是，服在什么外加的事情之下，祂只不过是个被动的领受者而已，不是的！
In his sufferings he was supremely active基督的受苦完全是至高无上的主动的， and death itself did not befall him as it befalls other men.死亡临到我们的主，不像死亡临到任何其他人一样。”No one takes it from me， but I lay it down of myself”are his own words. “没有人夺我的命，是我自己舍下的，”这是他亲自所讲的话. He was obedient unto death， Paul tells us. 保罗告诉我们基督是顺服以至于死的。And this does not meas that his obedience extended to the threshold of death but rather that he was obedient to the extent of yielding up his spirit in death and of laying down his life.他顺服以至于死呢，并不是说记基督的顺服到了死亡的门槛为止，不是这个意思。乃是说呢，祂的顺服到怎么样一个程度呢？就是到了死亡这一刻，祂放下祂的灵，祂舍下祂的性命。In the exercise of self-conscious sovereign volition，耶稣基督是用了祂的有自我意识的主权的意志，(volition，will， )knowing that all things had been accomplished 他也知道一切都已经成就了and that the very moment of time for the accomplishment if this event had arrived，祂也很清楚意识到，要成就这个这件事–祂的死这件事–的时刻已经来到，当祂知道这些的时候，he effected the separation of body and spirit祂就做成了祂的灵魂跟身体的分开and committed his spirit to his Father.把祂的灵魂呢就交托给祂的父。
He dismissed his spirit and laid down his life.祂告辞了祂的灵魂，祂舍下了祂的性命。 The word “passive” then 因此，“被动”这个字，should not be interpreted to mean pure passivity 不可以被解释为纯粹的被动性in anything that came within the scope of his obedience.在祂的顺服范围里面的任何的事，临到祂事，祂做的事都不是纯粹的被动的。The sufferings he endured祂所忍受的苦难，sufferings which reached their climax in his death upon the accursed tree也就是说，祂在十字架上的死这个作为巅峰的受苦， were an integral part of his obedience 祂的受苦，祂的死呢是祂顺服的不可或缺的部分and were endured in pursuance of the task given him to accomplish.祂忍受这些苦难是为了要做成父赐给祂要成就的工作，就是说不是被动的，祂知道祂在做什么，祂有意识的，祂知道时候到了要死，为了要成就计划的。这是（a）。
顺服不是什么（b）或者被动的顺服不是什么Neither are we to suppose that we can allocate certain phases or acts of our Lord’s life on earth to the active obedience and certain other phases and acts to the passive obedience.我们也不可以认为呢，我们可以把我们主耶稣在地上的一生的某一些的阶段，或者是作为是主动顺服的范围，其他的阶段或者作为呢，是属于被动的顺服的范围，不可以这样做。The distinction between the active and passive obedience is not a distinction of periods.主动的顺服跟被动的顺服之间的区分不是时间上、阶段上的区分，不是的。
It is our Lord’s whole work of obedience in every phase and period that is described as active and passive我们组主整个顺服大工的每一个阶段，是被称为又是主动又是被动的and we must avoid the mistake of thinking我们必须避免一种错误的想法就是，thinking that the active obedience applies to the obedience of his life and the passive to the obedience of his final sufferings and death. 我们也不可以认为呢，基督主动的顺服就是指祂在地上一生的顺服，被动的就是指祂最后的受难和死的顺服，不是这样子分的。
The real use and purpose of the formula 主动的跟被动的顺服这个的公成式的真正的用法跟目的呢，is to emphasize 是要强调the two distinct aspects of our Lord’s vicarious obedience.是要强调我们主的代罪的顺服的两个不同的层面，不是阶段，是层面。The true expressed rests upon the recognition that 这里所表达出的真理呢，是根据一个的考虑，就是认清楚，recognize 承认the law of God has both penal sanctions and positive demands.承认上帝的律法，有法律上的惩法的制裁和正面的要求的。It demands not only the full discharge of its precepts 上帝的律法不单单吩咐人要完全遵循祂的吩咐precepts，but also the infliction of penalty for all infractions and shortcomings.同时呢，上的律法会将惩罚施行在所有违反律法的事情上，而且所有亏欠上。It is this twofold demand of the law of God 就是这个上帝的律法的双重的要求which is taken into account when we speak of the active and passive obedience of Christ.就是当我们说到基督的主动顺服跟被动顺服所考虑到的。就是上帝的律法有正面的要求要我们做什么，还有负面的惩罚，当我们不做什么。Christ as the vicar of his people came under the curse and condemnation due to sin基督作为祂的子民的替代者vicar，就伏在因罪而临到的定罪和咒诅之下 and he also fulfilled the law of God in all its positive requirements. 而同时呢，基督也达成了上帝的律法正面一切的要求。
In other words换言之， he took care of the guilt of sin基督处理了罪带来的罪孽，或者是罪名、罪咎的问题 and perfectly fulfilled the demands of righteousness.同时呢也完全没有瑕疵的满足了公义的要求。He perfectly met both the penal and the preceptive requirements of God’s law.耶稣基督完完全全地满足了上帝律法的惩罚方面的要求和吩咐方面的要求。The passive obedience refers the former基督的被动的顺服是指向上帝的惩罚方面的要求 and the active obedience to the latter.基督主动的顺服呢就是处理掉上帝的律法的吩咐方面的要求。Christ’s obedience was vicarious基督的顺服是替代性的，就代替我们的 in the bearing of the full judgment of God upon sin，因为祂承担了上帝对罪的完全的审判and it was vicarious in the full discharge of the demands of righteousness. 基督的顺服是替代性的。第二方面呢，就是祂完全遵守了公义的要求。His obedience becomes the ground of the remission of sin and of actual justification.基督的顺服就成为罪得赦免和具体的称为义的缘由，the ground的理由。
We must not view this obedience in any artificial or mechanical sense. 我们不可以把这个，顺服看为是一种认为的、或者是机械性的顺服。When we speak of Christ’s obedience 当我们说到基督的顺服的时候呢we must not think of it as consisting simply in formal fulfillment of the commandments of God. 我们不可以以为这个只不过是在表面上、形式上遵循了上帝的诫命而已。What the obedience of Christ involved for him is perhaps nowhere more strikingly expressed than in Hebrews 2:10-18; 5:8-10 基督的顺服对基督来说是牵涉什么呢？可能是在希伯来书2:10-18，5:8-10最清楚的、令人惊讶的表达出来，where we are told that Jesus” learned obedience from the things that he suffered，”我们在希伯来书读到，基督在祂所受的苦难里面学习顺从，that he was made perfect through sufferings透过苦难成为完全，
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and that “being made perfect he became to all who obey him the author of eternal salvation. 祂竟然成为完全了，透过苦难成为完全了。而成为完全祂就是所有顺服祂的人呢，就成为他们的永远的救恩的做成者。When we examine these passages 当我们谨慎的查考这些经文的时候呢the following lessons become apparent.下面我们很清楚地学到下面这四方面的功课，或者教训。
（1）第一方面的教训It was not through mere incarnation that Christ wrought our salvation and secured our redemption. 耶稣基督做成我们的救赎，保障着我们的救赎，并不仅仅透过祂的道成肉身的。
(2) 第二It was not through mere death that salvation was accomplished.成就救恩不仅仅是透过死而已。
(3) 第三It was not simply through the death upon the cross that Jesus became the author of salvation. 耶稣基督成为我们的救赎的做成者不仅仅是透过十架上的死。
(4)第四 The death upon the cross，as the climatic requirement of the price of redemption在十字架上基督的死就是那个赎罪的，要附上代价的最巅峰的要求，was discharged
as the supreme act of obedience;基督做成这个的十架上的死呢，是祂的顺服的最高的一个的行动， it was not death resistlessly inflicted 基督的死不是不能抵抗的这样子的向祂施行的，向祂施压的，but death upon the cross willingly and obediently wrought.乃是什么呢？‘基督在十字架上的死，是祂甘心情愿地、顺服地做成的。
When we speak of obedience 当我们讲顺服的时候we are thinking not merely of formal acts of accomplishment 我们不仅仅是讲的一些形式上的，外表上的成就的一些的作为but also the disposition， will， determination， and volition which lie back of and are registered in this formal acts. 当我们讲到顺服的时候，我们在讲那些在这些外表的成就的大工背后的心情disposition、意志will，坚决determination，再来一个意志volition，这些都是在外表的顺服的工作背后，还有这些的外表的工作呢，就记录了，表明了指向的那里面的心情、意志跟坚决等等。所以主耶稣基督的顺服还有包含了祂的心情。
And when we speak of the death of our Lord on the cross as the supreme act of his obedience当我们说我们的主在十字架上的死是祂的顺服的最高的一个作为的时候 we are thinking not merely of the overt act of dying upon the tree我们所想到的不仅仅是基督外在的死在十字架上，这个行动but also of the disposition，will，and determination volition我们讲到的是在十字架上的死背后的心情、意志和坚决的意志 which lay back of the overt act.乃是在整个的十字架上的死的外表的行动背后的。
And，furthermore，不单单是如此，we are required to ask the question我们必须要问这个问题:whence did our Lord derive the disposition and holy determination to give up his life in death as the supreme act of self-sacrifice and obedience? 我们的主在十字架上舍弃祂的性命，作为自我牺牲，献上自己和顺服最高的表现。他这种的心情和圣洁的坚决的意志是从哪里来的呢？We are compelled to ask this question我们必须要问这个问题，我们感觉到被催逼必要问这个问题because it was in human nature that he rendered this obedience and give up his life in death.因为基督作成，献上祂的顺服，在此献上祂的生命呢，是在乎祂的人性，基督根据祂人性献上祂的顺服，跟死的。
And this texts in the epistle to the Hebrews这些在希伯来书这几段经文呢 confirm not only the propriety but the necessity of this question. 希伯来书这些经文就肯定告诉我们，问这个问题呢，就是耶稣基督的心情哪里来的？是正确的问题，而且是必须要问的问题，For in this texts we are distinctly informed that因为这些经文呢，很独特的、清楚的告诉我们，he learned obedience， 基督是学习顺从的and he learned this obedience from the things that he suffered.是透过祂所忍受的苦难，学习这个顺服的。 It was requisite that he should have been made perfect through sufferings 祂必须的透过受苦成为完全，and become the author of salvation through this perfecting.透过这个成为完全的过程呢，成为我们的救赎的来源，做成者。 It was not ， of course， a perfecting that required the sanctification from sin to holiness.当然，这个成为完全的过程并不是需要祂从罪进入到圣洁这种的成圣过程，不是的。
He was always holy，祂从来就是圣洁的， harmless毫无邪恶的，undefiled毫无瑕疵的，毫无玷污的，and separate from sinners.祂是从罪人完全分别出来的。But there was the perfecting of development and growth 但是，祂的人生的确有所发展有所成长，这种的成为完全in the course and path of his obedience在祂整个的顺服的过程，整条的路径上，祂有这种成长的一个的成为完全–he learned obedience. 祂是学习顺从的。The heart and mind and will of our Lord had been moulded–shall we not say forged?–in the furnace of temptation and suffering. 在试探和受苦的整个的火炉里面，塑造了，或者说锻造了我们主的心，祂的思想，祂的意志。
And it was in virtue of what he had learned in that experience of temptation and suffering就是因为祂在这种的试探和顺服的经验里面所学到的 that he was able，at the climatic point fixed by the arrangements of infallible wisdom and ever lasting love， to be obedient unto death， even the death of the cross. 所以祂当整个的上帝无谬的智慧和永恒的爱所定的安排，到了那个巅峰的那个时刻的时候，祂就能够顺服以至于死，甚至死在十字架上。It was only as having learned obedience in the path of inerrant and sinless discharge of the Father’s will 就是完全是因为祂走了这条毫无错误的、无罪的、尊敬祂父的旨意这条顺服的路，就是因为祂走的这条路，学了顺服，that his heart and mind and will were framed to the point of being able freely and voluntarily to yield up his life in death upon the accursed tree.因此呢，祂的心、祂的思想，祂的意志，就被塑造到了一个地步呢，完全能够很自由的，自愿的，来献上祂的性命，死在这个被咒诅的十字架上。
It was through this course of obedience and of learning obedience就是透过这条顺服的路，学习顺服的路 that he was made perfect as Saviour，that is to say， became fully equipped so as to be constituted a perfect Saviour. 祂就成为一个完全的、完美的救主。也就是说呢，祂就得到一个完全的装备，成为被上帝构成设立为完全的救主perfect Saviour。It was the equipment forged through all the experience of trial，temptation，and suffering 就是透过试炼、试探和受苦所有的经验啊，就锻成祂这种的装备，that provided the resources requisite for the climatic requirement of his commission.就提供了，所必须要有的资源、能力，使他能在最巅峰时候完成了他必须要完成的使命。It was that obedience， brought to its consummate fruition on the cross，就是这种的顺服，在十字架上到了祂这个完全实现的那个巅峰 that constituted him an all-sufficient and perfect Saviour.以至于上帝设立祂做一位完全完备的、完美的救主。
And this is just saying that换而言之，就是说 it was the obedience learned and rendered through the whole course of the humiliation that made him perfect as the captain of salvation.就是透过祂所学习的顺服，祂所做成的顺服，透过祂整个的卑微的过程所学习的顺服，使祂成为一个十全十美的我们救恩的元帅。
我们下次继续来讲，讲完这个顺服之后呢，就进入到救赎的大工的四个层面。