《再思救赎奇恩》第一部分第12讲, Now we come to the forth specific category or concept under obedience我们来到顺服下面的第四个特定的概念或范畴–Redemption.救赎。
主讲：林慈信牧师_校对：刘加立_文字：cherry姐妹
Redemption. The idea of redemption must not be reduced to the general notion of deliverance.救赎的概念不可以约化成为一个很模糊的搭救的一个概念，deliverance搭救，不是的。 The language of redemption is the language of purchase 救赎的词汇是购买的词汇and more specifically of ransom. 特别是赎金的这个概念。And ransom is the securing of a release by the payment of a price. 赎金的意思就是，透过付一笔钱，保障某某人释放。The evidence that establishes this concept of redemption is very copious, 圣经里面有丰富的、大量的证据，证明救赎，redemption 是这个概念，and no doubt need remain that the redemption secured by Christ is to be interpreted in such terms.所以，不必有任何的怀疑认为基督所保证的救赎，这要从赎金ransom这个角度去解释的。
The word of our Lord himself (Matt.20:28;Mark10:45) 我们的主耶稣祂自己说讲的话（马太20：28和马可10:45）should place beyond all doubt three facts: 应该让我们毫无疑问地接收三件的事实：(1) 第一件，that the work he came into the world to accomplish is a work of ransom,第一件事实就是，祂来到世界要成就的工作是一个买赎的ransom的工作， (2) that the giving of his life was the ransom price, 祂所舍的命就是这个买赎的赎金，ransom price ，第三件事实and (3) that this ransom was substitutionary in its nature.这个买赎它的本质上是替代性的，就是祂代替某人。
Ransom presupposes some kind of bondage or captivity,买赎背后的前提就是有某一种的束缚或者是捆绑，and redemption , therefore, implies that from which the ransom secures us.救赎是什么意思呢?就是买赎为我们所保障的。 Just as sacrifice is directed to the need created by our guilt,正如献祭是处理我们的罪孽所造成的需要，罪孽guilt， propitiation to the need arising from our alienation from God,挽回祭是处理因为上帝的愤怒所产生的需要，wrath of God上帝的愤怒,and reconciliation to the need arising from our alienation from God,复合是处理因为我们与上帝隔离所带来的需要，与上帝隔离alienation from God， so同样的 redemption is directed to the bandage in which our sin has consigned us. 救赎呢是处理因为我们的罪的缘故，我们处在这种的捆绑的情况中，是处理这个的需要This bondage is, of course, multiform.我们处于的捆绑是多方面的。
Consequence redemption as purchase or ransom receives a wide variety of reference and application. 所以呢，救赎作为是买赎或者是赎金呢，所指的是多方面的，所应用出来也是多方面的。Redemption applies to every respect in which we are bound, 上帝的买赎是处理我们受捆绑的每一个层面，and it releases us unto a liberty 而上帝的买赎释放我们进入到一种的自由that is nothing less than the liberty of the glory of the children of God.这个自由就是做神的儿女的荣耀的自由。是那么伟大的自由。
We must ，not of course， press the language of purchase or ransom unduly.当然，我们不能够牵强的去解释买赎这些的词汇. As T.J. Crawford remind us,,正如Crawford 提醒我们,we may not attempt “to trace in the work of Christ and exact conformity to everything that is done in human acts of redemption.” 我们不可以在基督的大工里面去勾画出，人买赎人这些事情里面每一种的细节，我们不能说基督的大工都与人的买赎完全在细节上完全一样。Our constructions would thus become artificial and fanciful.就要这样做的话呢,我们的解释就变成是人为的、牵强的、或者是虚妄的、虚幻的。But that “our salvation is accompanied by a process of commutation analogous to the payment of a ransom”(ibid.p.63) lies on the face of the New Testament.但是呢，在新约圣经里,很明显,从表面就看到，我们的救恩是透过一个交换的过程所成就的，这个交换的过程与付一笔赎金是可以做比较，是相似的。
From what aspects then dose the Scripture view the ransom wrought by Christ? 那么基督所做成的救赎，圣经告诉我们有哪几方面的层面呢？，从什么事救赎出来呢？The most of apparent of these may be comprehended under two follow divisions.最明显的两个层面，可以包含在我们下面的两个分题上。
（1）Law,第一是律法，（2）Sin.第二是罪。意思就是说我们是从律法中被救赎出来，我们从罪中被救赎出来，That means we are redeemed from law and redeemed from sin.而在Law这个分题里面又有几个小题，（a）The curse of the law 第一点就是律法的咒诅，（b）The ceremonial law.第二方面是礼仪律，（c）第三方面The law of works.就是行为之律。好，我们来看，（1）law，我们是从律法被救赎出来的。
When the Scripture relates redemption to the law of God, 当圣经将救赎和神的律法联结起来的时候呢，the terms if uses are to be carefully marked. 我们必须注意根据怎么样的条件上帝把救赎跟律法连起来。It dose not say that we are redeemed from the law. 圣经没有说我们是从律法中释放救赎出来的。That would not be an accurate description这样的描述是不正确的，不准确的 and the Scripture refrains from such an expression.圣经也没有用这个表达的方式。We are not redeemed from the obligation to love the Lord our God with all our heart and soul and strength and mind and our neighbor as ourselves.我们得赎不是脱离这个义务，去尽心、尽心、尽力、尽意爱我们的主、我们的神，同样的爱我们的邻居如同爱自己，不是的。我们被释放出来不需要再爱神爱人了，不是的。
The law is comprehended in these two commandments (Mett.22:40) and love is the fulfilling of the law（Rom.13:10）律法在这两个吩咐上，就是爱神爱人，就是包含了这两个的诫命：就是爱神爱人（马太福音22：40），爱就是成全，或者遵守律法（罗马书第13：10）。To suppose that we are from the law in the sense of such obligation would bring contradiction into the design of Christ’s work.假如我们以为我们从律法被搭救出来，就是我们从这种爱神爱人的义务救赎出来的话呢，就完全与耶稣基督大功的整个的计划矛盾了。 It would contradict the very nature of God to think that any person can ever be relieved of the necessity to love God with the whole heart and to obey his commandments. 假如认为有任何人可以不必在爱神，全心爱神，不必再尊敬祂的诫命的话呢，就完全与上帝的本性矛盾的。
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When Scripture relates redemption to the law of God it uses terms that are more specific.当圣经把救赎和神的律法连起来的时候呢，祂连接方法是特定的，（a）The curse of the law ，（b） The ceremonial law.c）The law of works。三方面（a）律法的咒诅，（b）礼仪律（c）行为之律。
The curse of the law 一方面，律法的咒诅，（加拉太书3:3；Gal.3:13），”Christ hath redeemed us from the curse of the law, being made a curse for us”. 基督既为我们受了咒诅,或成为咒诅，就赎出我们脱离律法的咒诅。the curs of the law is its penal sanction. 律法的咒诅就是它惩罚的制裁。This is essentially the wrath or curse of God, 本质上就是指上帝的愤怒和上帝的咒诅，the displeasure which rests upon every infraction of the law’s demand.是因为每一次人干犯律法所带来的神的不悦。
“Cursed is every one that continues not in all things written in the book of the law to do them”(Gal.3:10）. （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。“Without deliverance from this curse there could be no salvation.若不是从这个咒诅搭救出来，就不可能得救。It is from this curse that Christ has purchased his people 基督就是从这个咒诅把祂的子民买赎出来and the price of the purchase as that he himself became a curse.这个买熟的买价就是基督自己成为一个咒诅。 He became so identified with the curse resting upon his people 祂是那么的与祂的子民所承担的咒诅认同，祂是这么的认同这个咒诅that the whole of it in all its unrelieved intensity became his.以至于那整个的咒诅、强烈的、毫无被减轻的咒诅成为属祂的咒诅。
That curse he bore 祂承担了这个咒诅and that curse he exhausted. 祂彻底地承担了这个咒诅到底。That was the price paid for this redemption 这个就是为了这个救赎redemption所付的代价and the liberty secured for the beneficiaries is that there is no more curse.而对那些受惠者所保证的自由，就是怎么的自由呢？就是不再有咒诅。Curse of the law,律法的咒诅。
The ceremonial law. 礼仪律，（加拉太书4:4-5）“When the fulness of the time came, God sent forth his Son, made of a woman, made under law, in order that he might redeem them that were under the law, that we might receive that adoption if sons”（加拉太书4:4-5）极致时候满足，上帝就差遣祂的儿子，为女子所生，且生在律法以下，要把律法以下的人赎出来，叫我们得着儿子的名分。(Gal.4:4-5).What is in view here is redemption from the tutelary bondage of the Mosaic economy.保罗这里所处理的乃是从摩西的制度那种的监护性的捆绑或者束缚救赎出来。the tutelary bondage of the Mosaic economy.摩西的制度作为监护人所带来的捆绑。
The people of God under the Old Testament were children of God by the divine adoption of grace. 是的，旧约里上帝的子民是上帝的儿女，是因为上帝开恩收养他们，做祂的儿女.But they were as children of under age,但是他们是未成年的孩子，under tutors and governors 他们需要在老师和监护人监管之下until the time appointed of the father 直到父神所指定的日子，（参考加拉太书4:2）(cf.Gal.4:2). Of this tutelary, pedagogical discipline the Mosaic economy was the minister (cf.Gal.3:23-24).而摩西的制度，整个摩西律法的制度，就是为了这种的监护教导性的管教做仆人的，（参考加拉太书3:23-24）。
Paul is contrasting this period of tutelage under the Mosaic law with the full liberty bestowed upon all believers, whether Jews or Gentiles, under the Gospel. 保罗这里所作出的对照乃是摩西的律法之下，这一段的监护的时期，和在福音之下犹太人和外邦人的信徒们所领受的完全的自由,两方面。请注意这里是在讲救赎历史的两个阶段。This full liberty and privilege the calls the adoption of sons (Gal.4:5).这个完全的自由和特权呢，保罗称之为上帝收养他们做祂的儿子（加拉太书4:5）叫我们得着儿子的名分。 Christ came in order that this adoption might be secured. 耶稣基督来是为要保障这个上帝收养我们作为祂的儿子。
The consideration particularly relevant to the price paid for this redemption is the fact that Christ was made under law.在我们讨论到买赎救赎所付出的代价的时候呢，与这个最有关系的概念就是基督成为在律法之下，Christ was made under law。 He was born under the Mosaic law;基督是在摩西的律法之下出生的； he was subjected to its conditions and he fulfilled its terms. 基督服在律法的条件之下，基督也完全成全，就是遵守律法所有的条件. In him the Mosaic law realized its purpose, 在基督里,摩西的律法已经实现了它的目的了，and its meaning received in his its permanent validity and embodiment.律法的意义，在基督里就得到永久的合理性，耶稣基督就是律法的意义的化身，耶稣基督自己就是律法的意义。 Consequently因此结果是什么呢？ he redeemed from the relative and provisional bondage of which the Mosaic economy was the instrument.祂是将祂的子民呢，从这个相对的、暂时的捆绑救赎出来，而摩西的制度就是这个捆绑的器具。
This redemption has significance not only for Jews but also for Gentiles.这个的救赎不但对犹太人有重大的意义,对外邦人也是有重大的意义的。In the gospel economy 在福音的制度之下not even Gentiles are required to undergo the tutelary discipline to which Israel was subjected.连外邦人都不必服在，以色列人以前要承担的这个监护性的管教（加拉太书3:25-26，） “But now that faith is come we are no longer under a tutor. For we are all sons of God through faith in Christ Jesus”(Gal.3:25-26). （加拉太书3:25-26）但这信既然来到，我们从此就不在师傅的手下了，所以你们因信基督耶稣都是上帝的儿子。
This great grace,这个伟大的恩典，that all without distinction or discrimination are sons of God by the faith of Jesus Christ,就是说所有的人并没有什么分辨都是透过相信耶稣基督成为上帝的儿子is the fruit of a redemption secured by the fact that Christ was made under the Mosaic law and fulfilled its terms and purpose.这个伟大的恩典，是一个救赎大工所结出的果子，这个救赎是如何保障的呢？是因为耶稣基督服在摩西的律法之下，也成全了律法的条件，就是遵守了律法，也实现了成全了律法的目的；建立在这事实之上–耶稣基督成全了律法这个事实上呢，就保障了这个救赎。救赎带来的果子、果效就是不论犹太人或者外邦人透过相信基督耶稣就成为上帝的儿子。这段呢是在讲礼仪律，摩西时期的律法。
The law of works. 第三方面，基督是从哪方面救赎我们出来。the law of works. 行为之律。Christ has redeemed us from the necessity of keeping the law as the condition of our justification and acceptance with God.耶稣基督救赎了我们，所以不必再遵守律法作为我们称义和上帝接纳我们的条件。 Without such redemption there could be no justification and no salvation.若没有这种的救赎，就没有称义，没有救恩。 It is the obedience of Christ himself that has secured this release. 是因为耶稣基督祂自己的顺服保障了这个的释放。
For it is bu his obedience that many will be constituted righteous (Rom.5:19).难听是因为基督的顺服，多人就成为义，constituted righteous成为义，被建立、被指定为是义人（罗5:19），“因一人的顺从，众人也成为义了”。 In other words,换言之， it is the active and passive obedience of Christ that is the price of this redemption, active and passive obedience这个买赎的代价就是基督主动的顺服和基督被动的顺服，active and passive obedience主动的和被动， because he was made under law, 因为基督服在律法之下，fulfilled all the requirements of righteousness 基督成全了公义所要求的一切，and met all the sanctions of justice. and made all the science of justice也满足了上帝的正义一切的制裁，就是一切的惩罚。在我们这种这些的意义上来说，从律法中被赎出来的。
下面要讲的是我们是从罪中被救赎出来的。这是我们下一讲要讲的，We will look at the second aspect of redemption in the next section。