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《真实的基督教》 第114节

(一滴水译,2017)

救赎


  114. 在教会,众所周知,主在教会有两个职份,即祭司和国王。但由于很少有人知道这二者之间有什么区别,故有必要解释一下。就其祭司的职份而言,主被称为“耶稣”;就国王的职份而言,主被称为“基督”。在圣言中,就其祭司职份而言,祂还被称为“耶和华”和“主”;就国王的职份而言,祂被称为“神”和“以色列的圣者”,以及“王”。这两个职份之别犹如爱与智慧之别,或也可说,善与真之别。所以,凡主出于圣爱或圣善所行或所成就的,都是以其祭司职份来行或成就的。而凡主出于圣智或圣真所行或所成就的,都是以其国王的职份来行或成就的。此外,在圣言中,祭司和神职表神圣良善;而国王和王权表神圣真理。在以色列教会中,祭司和国王同样代表这二者。救赎涉及这两个职份,至于这个职份涉及哪一部分,那个职份又涉及哪一部分,这在下文将予以讨论。为了清楚明白这一主题的具体细节,现分为以下几节予以解读:
  (1)真正的救赎就是征服地狱,恢复天堂秩序,并藉此预备一个全新的属灵教会。
  (2)若没有这种救赎,无人能得救,天使也不可能平安无事。
  (3)因此,主不仅救赎了世人,还救赎了天使。
  (4)救赎纯粹是神性行为。
  (5)这种救赎只能通过神道成肉身来成就。
  (6)十字架受难是主作为最伟大的先知所经受的终极试探,也是荣耀其人性,即将其与父的神性融合的途径;但十字架受难并非救赎本身。
  (7)相信十字架受难是真正的救赎行为,这是教会的根本性错误;这个错误,连同有关来自永恒的三个神性位格的错误,已败坏了整个教会,甚至到了其中属灵之物荡然无存的地步。
  现逐一解读这些要点。

真实的基督教 #114 (火能翻译,2015)

114. 救贖

從所周知, 在教會中, 主有兩個職份:祭司和國王。但很少人知道, 各自包含什麼意義, 因此需要解釋一下。就其祭司的職份而言,主被稱為"耶穌"; 就國王的職份而言, 祂被稱為"基督"。在聖言中, 就其祭司職份而言, 祂被稱為"耶和華"和"主"; 就國王的職份而言, 祂被稱為"上帝"和"以色列的聖者", 還有"王"。

兩種職份有所分別, 其分別有如仁與智的分別; 或者類似的, 善與理的分別。因此主因著聖仁與聖善而行的, 是因祭司的職份而行。因著聖智和聖理而行的, 是由國王的職份而行。實際上, 在聖言中, "祭司"和"聖職"表示聖善, 而"國王"和"王權"表示聖理。以色列教會中的祭司和國王就代表這兩種職份。

至於救贖, 與兩個職份都有關。哪方面與哪個職份有什麼關係, 接下來會一一講述。為了讓細節能系統地說明, 需要拆分為幾個主題或觀點。它們記錄如下:

(1)真正的救贖是征服地獄,重建天國, 並藉此預備全新的屬靈教會。

(2)如果沒有這樣的救贖, 無人能被拯救, 且沒有天人能繼續安然地生存。

(3)因此, 主救贖的不僅是世人,還有天人。

(4)救贖完全是神性的作為。

(5)如果上帝沒有成為肉身, 這真實的救贖無法發生。

(6)十字架受難是主作為至大先知所承受的終級試探; 這是榮耀祂人性的途徑, 也就是與祂父的神性聯合; 因此, 十字架受難並非救贖。

(7)相信十字架受難是真實的救贖行為, 這是教會方面的根本錯誤。這個錯誤, 連同從永遠就有三個神性位格的錯誤, 已經將教會毀壞到毫無靈性存留的地步。


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True Christianity #114 (Rose, 2010)

114. Redemption

It is known in the church that the Lord has two roles, a priestly one and a royal one. Few know, however, what each role consists of; therefore they will be described. In his priestly role the Lord is called Jesus; in his royal role he is called Christ. In the Word, in his priestly role he is called Jehovah and the Lord; in his royal role he is called God and the Holy One of Israel, as well as King.

The two roles are differentiated from each other, just as love and wisdom are, or their equivalents, goodness and truth. Therefore whatever the Lord did from divine love or divine goodness, he did from his priestly position. On the other hand, whatever the Lord did from divine wisdom or divine truth, he did from his royal position. In fact, in the Word "priest" and "priesthood" mean divine goodness, and "king" and "royal" mean divine truth. The priests and kings in the Israelite church represented these two roles.

As for redemption, it relates to both roles. Which aspect of it relates to which role will be disclosed in what follows. In order that the details may be clearly perceived, the explanation will be broken up into topics or points. They will be the following:

1. Redemption was actually a matter of gaining control of the hells, restructuring the heavens, and by so doing preparing for a new spiritual church.

2. Without this redemption no human being could have been saved and no angels could have continued to exist in their state of integrity.

3. The Lord therefore redeemed not only people but also angels.

4. Redemption was something only the Divine could bring about.

5. This true redemption could not have happened if God had not come in the flesh.

6. Suffering on the cross was the final trial the Lord underwent as the greatest prophet. It was a means of glorifying his human nature, that is, of uniting that nature to his Father's divine nature. It was not redemption.

7. Believing that the Lord's suffering on the cross was redemption itself is a fundamental error on the part of the church. That error, along with the error about three divine Persons from eternity, has ruined the whole church to the point that there is nothing spiritual left in it anymore.

I will discuss these matters point by point.

True Christian Religion #114 (Chadwick, 1988)

114. REDEMPTION

It is well known in the church that the Lord has two functions, the priestly and the kingly; but since few are aware of what distinguishes either of them, this needs to be stated. The Lord in His priestly function is called Jesus, in His kingly function Christ; and in the Word He is also called in His priestly function Jehovah and Lord, and in His kingly function God and the Holy One of Israel, as well as King. The distinction between them is like that between love and wisdom, or, what is the same, between good and truth. Therefore whatever the Lord did or performed from Divine love or Divine good, He did in His priestly function; whatever He did from Divine wisdom or Divine truth, in His kingly function. In the Word too priest and priesthood mean Divine good, king and royalty Divine truth, and this same pair were represented by priests and kings in the Israelite church. Redemption concerns both functions, but in what respects it concerns one or the other will be revealed in what follows. For the sake of clarity of detail the discussion will be divided into separate topics or sections, as follows:

(i) The real redemption was the conquest of the hells and the ordering of the heavens, and preparation by this means for a new spiritual church.

(ii) But for that redemption no person could have been saved, nor could the angels have remained unharmed.

(iii) The Lord thus redeemed not only men, but also angels.

(iv) Redemption was an entirely Divine deed.

(v) This redemption could only be effected by an incarnate God.

(vi) The passion on the cross was the last temptation which the Lord underwent as the greatest Prophet; this was the means by which He glorified His Human, that is, united it with His Father's Divine; so this was not in itself the redemption.

(vii) It is a fundamental error on the part of the church to believe that the passion on the cross was the real act of redemption. That error, together with the erroneous belief in three Divine Persons existing from eternity, has so perverted the whole church that there is no remainder of spirituality left in it.

These points will be discussed one by one.

True Christian Religion #114 (Ager, 1970)

114. REDEMPTION

It is known in the church that there are two offices belonging to the Lord, that of priest and that of king; but as few know in what each office consists this shall be explained. From His priestly office the Lord is called Jesus, and from his kingly office, Christ; also from His priestly office He is called in the Word, Jehovah and Lord, and from His kingly office He is called God and the Holy One of Israel, as well as King. These two offices are distinguished from each other, like love and wisdom, or what is the same, like good and truth; consequently whatever the Lord did and effected from Divine love or Divine good was done and effected from His priestly office; but whatever He did and effected from Divine wisdom or Divine truth was done and effected from His kingly office. Moreover, in the Word priest and priesthood signify the Divine good; while king and royalty signify the Divine truth, and these two were represented by priests and kings in the Israelitish church. Redemption pertains to both offices; and what part of it to one and what to the other will be disclosed in what follows. And that the particulars of the subject may be clearly seen, the explanation shall be divided into the following heads or sections:

(1) Redemption itself was a subjugation of the hells, a restoration of order in the heavens, and by means of these a preparation for a new spiritual church.

(2) Without that redemption no man could have been saved, nor could the angels have continued in a state of integrity.

(3) In this wise not only men but the angels also were redeemed by the Lord.

(4) Redemption was a work purely Divine.

(5) This redemption itself could not have been accomplished except by God incarnated.

(6) The passion of the cross was the last temptation which the Lord, as the greatest Prophet, endured; also it was a means of glorifying His Human, that is, of uniting it with the Divine of the Father; but it was not redemption.

(7) The belief that the passion of the cross was redemption itself is the fundamental error of the church; and this error, together with the error respecting three Divine Persons from eternity, has perverted the whole church to such an extent that nothing spiritual is left in it.

These statements shall now be unfolded one by one.

True Christian Religion #114 (Dick, 1950)

114. REDEMPTION.

It is acknowledged throughout the Church that to the Lord there pertain two offices, that of priest and that of king; but as few persons know in what these offices consist it shall now be explained. The Lord, from the office of priest, is called Jesus, and Christ from the office of king. In the Word also, from the office of priest, He is called Jehovah and Lord, and from the office of king, God and the Holy One of Israel, as well as King. These two offices are distinct from each other like love and wisdom, or what is the same, like goodness and truth. Therefore whatever the Lord did, and whatever function He performed, from Divine Love or Divine Good, He did from His priestly office; but whatever He did from Divine Wisdom or Divine Truth, He did from His kingly office. In the Word also priest and priesthood signify Divine Good, and king and kingship signify Divine Truth; and these were represented by the priests and kings in the Israelitish Church. Redemption pertains to both offices; but in what respect to the one, and in what to the other, will be shown in what follows. That the subject in its details may be clearly understood, the exposition will be arranged under the following heads or articles:

(1) Redemption itself was the subjugation of the hells, the orderly arrangement of the heavens, and thus the preparation for a New Spiritual Church.

(2) Without that redemption no man could have been saved, nor could the angels have continued in a state of integrity.

(3) The Lord thus redeemed not only men but also angels.

(4) Redemption was a work purely Divine.

(5) This redemption itself could not have been effected but by God incarnate.

(6) The passion of the cross was not redemption, but the last temptation which the Lord endured as the Supreme Prophet; and it was the means of the glorification of His Human, that is, of union with the Divine of His Father.

(7) It is a fundamental error of the Church to believe that the passion of the cross was redemption itself; and this error, together with that concerning three Divine Persons from eternity, has perverted the whole Church so that nothing spiritual remains in it.

A detailed exposition of each article will now be given.

Vera Christiana Religio #114 (original Latin,1770)

114. DE REDEMPTIONE.

Quod in Domino sint Duo Munia, SACERDOTALE et REGIUM, notum est in Ecclesia, sed pauci sciunt, in quo unum et in quo alterum consistit, quare dicetur; Dominus ex Munere Sacerdotali dictus est JESUS, et ex Munere Regio CHRISTUS; et quoque ex Munere Sacerdotali in Verbo vocatur Jehovah et Dominus, et ex Munere Regio Deus et Sanctus Israelis, ut et Rex: haec duo distinguuntur inter se, sicut Amor et Sapientia, seu quod idem, sicut Bonum et Verum inter se; quamobrem quicquid Dominus egit et operatus est ex Divino Amore seu Divino Bono, ex Munere suo sacerdotali egit et operatus est, at quicquid ex Divina Sapientia seu Divino Vero, ex Munere suo Regio; in Verbo etiam Sacerdos et Sacerdotium significat Divinum Bonum, ac Rex et Regium Divinum Verum; illa duo repraesentabant Sacerdotes et Reges in Ecclesia Israelitica. Quod Redemptionem concernit, pertinet illa ad utrumque Munus; sed quid ejus ad unum, et quid ejus ad alterum, in sequentibus detegetur. Sed ut singula distincte percipiantur, expositio de illa dispescetur in Canones seu Articulos, qui erunt I. Quod ipsa Redemptio fuerit subjugatio Infernorum, et ordinatio Coelorum, et per illa praeparatio ad novam Ecclesiam spiritualem. II. Quod absque illa Redemptione nullus homo salvari potuerit, nec Angeli in statu integritatis subsistere. III. Quod Dominus sic non modo homines, sed etiam Angelos redemerit. IV. Quod Redemptio fuerit opus pure Divinum. V. Quod ipsa haec Redemptio non fieri potuerit quam per Deum incarnatum. VI. Quod Passio crucis fuerit ultima Tentatio quam Dominus ut 1 maximus Propheta sustinuit, et quod fuerit medium Glorificationis Humani Ipsius, hoc est, unionis cum Divino Patris sui, et non Redemptio. 2 VII. Quod Passio crucis credatur fuisse ipsa Redemptio, sit fundamentalis error Ecclesiae: et quod ille error, una cum errore 3 de tribus Personis Divinis ab aeterno, perverterit totam Ecclesiam, adeo ut non aliquid residuum spirituale in illa supersit. Haec nunc singulatim evolvenda sunt.

Footnotes:

1. Sic Vera Christiana Religio 126 et Index Generalis, sed prima editio: quam ut.
2. Prima editio: Redemptio (absque interpunctione).
3. Prima editio: errere.


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