基督之死的目的：总论The End of the Death of Christ in General
Chapter I.
In general of the end of the death of Christ, as it is in the Scripture proposed.
By the end of the death of Christ, we mean in general, both, -- first, that which his Father and himself intended in it; and, secondly, that which was effectually fulfilled and accomplished by it. Concerning either we may take a brief view of the expressions used by the Holy Ghost:--
I. For the first. Will you know the end wherefore, and the intention wherewith, Christ came into the world? Let us ask himself (who knew his own mind, as also all the secrets of his Father's bosom), and he will tell us that the "Son of man came to save that which was lost," Matt. xviii. 11, -- to recover and save poor lost sinners; that was his intent and design, as is again asserted, Luke xix. 10. Ask also his apostles, who know his mind, and they will tell you the same. So Paul, 1 Tim. i. 15, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Now, if you will ask who these sinners are towards whom he hath this gracious intent and purpose, himself tells you, Matt. xx. 28, that he came to "give his life a ransom for many;" in other places called us, believers, distinguished from the world: for he "gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father," Gal. i. 4. That was the will and intention of God, that he should give himself for us, that we might be saved, being separated from the world. They are his church: Eph. v. 25-27, "He loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish:" which last words express also the very aim and end of Christ in giving himself for any, even that they may be made fit for God, and brought nigh unto him; -- the like whereof is also asserted, Tit. ii. 14, "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, -- namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God; for through him "we have access into the grace wherein we stand" Rom. v. 2.
II. The effect, also, and actual product of the work itself, or what is accomplished and fulfilled by the death, blood-shedding, or oblation of Jesus Christ, is no less clearly manifested, but is as fully, and very often more distinctly, expressed; -- as, first, Reconciliation with God, by removing and slaying the enmity that was between him and us; for "when we were enemies we were reconciled to God by the death of his Son," Rom. v. 10. "God was in him reconciling the world unto himself, not imputing their trespasses unto them," 2 Cor. v. 19; yea, he hath "reconciled us to himself by Jesus Christ," verse 18. And if you would know how this reconciliation was effected, the apostle will tell you that "he abolished in his flesh the enmity, the law of commandments consisting in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby," Eph. ii. 15, 16: so that "he is our peace," verse 14. Secondly, Justification, by taking away the guilt of sins, procuring remission and pardon of them, redeeming us from their power, with the curse and wrath due unto us for them; for "by his own blood he entered into the holy place, having obtained eternal redemption for us" Heb. ix. 12. "He redeemed us from the curse, being made a curse for us," Gal. iii. 13; "his own self bearing our sins in his own body on the tree," 1 Pet. ii. 24. We have "all sinned, and come short of the glory of God;" but are "justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins" Rom. iii. 23-25: for "in him we have redemption through his blood, even the forgiveness of sins," Col. i. 14. Thirdly, Sanctification, by the purging away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness: for "the blood of Christ, who through the eternal Spirit offered himself to God, purgeth our consciences from dead works that we may serve the living God," Heb. ix. 14; yea, "the blood of Jesus Christ cleanseth us from all sin," 1 John i. 7. "By himself he purged our sins," Heb. i. 3. To "sanctify the people with his own blood, he suffered without the gate," chap. xiii. 12. "He gave himself for the church to sanctify and cleanse it, that it should be holy and without blemish," Eph. v. 25-27. Peculiarly amongst the graces of the Spirit, "it is given to us," huper Christou, "for Christ's sake, to believe on him," Phil. i. 29; God "blessing us in him with all spiritual blessings in heavenly places," Eph. i. 3. Fourthly, Adoption, with that evangelical liberty and all those glorious privileges which appertain to the sons of God; for "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons," Gal. iv. 4, 5. Fifthly, Neither do the effects of the death of Christ rest here; they leave us not until we are settled in heaven, in glory and immortality for ever. Our inheritance is a "purchased possession," Eph. i. 14: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance," Heb. ix. 15. The sum of all is, -- The death and blood-shedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter.
III. Thus full, clear, and evident are the expressions in the Scripture concerning the ends and effects of the death of Christ, that a man would think every one might run and read. But we must stay: among all things in Christian religion, there is scarce any thing more questioned than this, which seems to be a most fundamental principle. A spreading persuasion there is of a general ransom to be paid by Christ for all; that he died to redeem all and every one, -- not only for many, his church, the elect of God, but for every one also of the posterity of Adam. Now, the masters of this opinion do see full well and easily, that if that be the end of the death of Christ which we have from the Scripture asserted, if those before recounted be the immediate fruits and products thereof, then one of these two things will necessarily follow:-- that either, first, God and Christ failed of their end proposed, and did not accomplish that which they intended, the death of Christ being not a fitly-proportioned means for the attaining of that end (for any cause of failing cannot be assigned); which to assert seems to us blasphemously injurious to the wisdom, power, and perfection of God, as likewise derogatory to the worth and value of the death of Christ; -- or else, that all men, all the posterity of Adam, must be saved, purged, sanctified, and glorified; which surely they will not maintain, at least the Scripture and the woeful experience of millions will not allow. Wherefore, to cast a tolerable colour upon their persuasion, they must and do deny that God or his Son had any such absolute aim or end in the death or blood-shedding of Jesus Christ, or that any such thing was immediately procured and purchased by it, as we before recounted; but that God intended nothing, neither was any thing effected by Christ, -- that no benefit ariseth to any immediately by his death but what is common to all and every soul, though never so cursedly unbelieving here and eternally damned hereafter, until an act of some, not procured for them by Christ, (for if it were, why have they it not all alike?) to wit, faith, do distinguish them from others. Now, this seeming to me to enervate the virtue, value, fruits and effects of the satisfaction and death of Christ, -- serving, besides, for a basis and foundation to a dangerous, uncomfortable, erroneous persuasion -- I shall, by the Lord's assistance, declare what the Scripture holds out in both these things, both that assertion which is intended to be proved, and that which is brought for the proof thereof; desiring the Lord by his Spirit to lead us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveal that also unto him. __________________________________________________________________
# 第一章 基督之死的目的：总论
圣经所陈明的基督之死的目的，总论
我们所谓基督之死的目的，一般而言，既指第一，祂的父与祂自己在这死上所定的旨意；也指第二，这死实际成就并完成的事。关于这两方面，我们可以简要察看圣灵所用的说法。
一、父与子在基督之死上所定的旨意
你若要知道基督为何降世，带着什么旨意降世，就当问祂自己。祂既知道自己的心意，也知道父怀中一切隐秘的事，便会告诉我们：「人子来，为要拯救失丧的人」（太18:11）；也就是要挽回并拯救可怜、失丧的罪人。这正是祂的旨意和计划，路加福音19:10又如此宣告。你也可以问祂的使徒；他们知道祂的心意，也会告诉你同一件事。保罗在提摩太前书1:15说：「基督耶稣降世，为要拯救罪人。这话是可信的，是十分可佩服的。」那么，你若再问：祂这满有恩典的旨意和目的所临到的罪人究竟是谁？祂自己在马太福音20:28告诉你，祂来是要「舍命，作多人的赎价」。圣经在别处称这些人为「我们」，就是与世界分别出来的信徒；因为「基督照我们父神的旨意，为我们的罪舍己，要救我们脱离这罪恶的世代」（加1:4）。神的旨意和计划，就是要祂为我们舍己，使我们得救，从世界分别出来。他们就是祂的教会。以弗所书5:25–27说：「基督爱教会，为教会舍己。要用水借着道，把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污皱纹等类的病，乃是圣洁没有瑕疵的。」末后的话也表达了基督为任何人舍己的真正目标和目的：使他们成为适合归给神的人，被带到祂面前。提多书2:14也同样宣告：「他为我们舍了自己，要赎我们脱离一切罪恶，又洁净我们，特作自己的子民，热心为善。」因此，基督和祂的父在这大工中的旨意与计划，无论其内容还是所临到的对象，都清楚显明了：就是要拯救我们，救我们脱离这罪恶的世代；洗除、洁净我们，使我们成为圣洁，热心行善并在善工上多结果子；使我们蒙悦纳，把我们带到神面前。因为我们借着祂，「因信得进入现在所站的这恩典中」（罗5:2）。
二、基督之死实际成就的果效
这工作本身所产生的果效和实际结果，也就是耶稣基督的死、流血或献上所完成并成就的事，同样清楚地显明出来；圣经对此的表达不仅充分，而且往往更加明确。
第一，使我们与神和好。基督除去并杀灭了神与我们之间的仇恨；因为「我们作仇敌的时候，且借着神儿子的死，得与神和好」（罗5:10）。「神在基督里叫世人与自己和好，不将他们的过犯归到他们身上」（林后5:19）；祂确实「借着基督使我们与他和好」（18节）。你若要知道这和好是怎样成就的，使徒就会告诉你：「而且以自己的身体，废掉冤仇，就是那记在律法上的规条。为要将两下，借着自己造成一个新人，如此便成就了和睦。既在十字架上灭了冤仇，便借这十字架，使两下归为一体，与神和好了」（弗2:15–16）。所以，「因他使我们和睦」（14节）。
第二，使我们称义。基督除去罪责，为我们取得罪的赦免，把我们从罪的权势以及因罪当受的咒诅和忿怒中赎出。因为祂「用自己的血，只一次进入圣所，成了永远赎罪的事」（来9:12）；「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）；祂「被挂在木头上，亲身担当了我们的罪」（彼前2:24）。我们「都犯了罪，亏缺了神的荣耀」；「如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。神设立耶稣作挽回祭，是凭着耶稣的血，借着人的信，要显明神的义。因为他用忍耐的心，宽容人先时所犯的罪」（罗3:23–25）。因为「我们在爱子里得蒙救赎，罪过得以赦免」（西1:14）。
第三，使我们成圣。基督洗除我们罪中的污秽和玷污，在我们里面更新神的形像，并把圣灵所赐的各样恩典供应给我们。因为「基督借着永远的灵，将自己无瑕无疵献给神，他的血岂不更能洗净你们的心，除去你们的死行，使你们事奉那永生神吗？」（来9:14）；并且，「他儿子耶稣的血也洗净我们一切的罪」（约壹1:7）。祂「洗净了人的罪」（来1:3）。祂「要用自己的血叫百姓成圣，也就在城门外受苦」（来13:12）。祂为教会舍己，要使教会成圣、得洁净，成为圣洁、没有瑕疵（参弗5:25–27）。在圣灵所赐的各样恩典中，信心尤其如此：「因为你们蒙恩，不但得以信服基督，并要为他受苦」（腓1:29）；神也「在基督里，曾赐给我们天上各样属灵的福气」（弗1:3）。
第四，使我们得着儿子的名分，并得着福音所赐的自由，以及属于神众子的一切荣耀特权。因为「及至时候满足，神就差遣他的儿子，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」（加4:4–5）。
第五，基督之死的果效并不停在这里；这些果效绝不离开我们，直等到我们被安置在天上，永远处于荣耀和不朽之中。我们的基业是祂所买赎的产业（参弗1:14）。「为此，他作了新约的中保。既然受死赎了人在前约之时所犯的罪过，便叫蒙召之人得着所应许永远的产业」（来9:15）。这一切可以归结为一句话：耶稣基督的死与流血，已经成就、并且确实为一切与这死有分的人取得了永远的救赎；这救赎包括今生的恩典和来世的荣耀。
三、由这些目的与果效所引出的争论
圣经论到基督之死的目的和果效，表达得如此充分、清楚、明显，人似乎会以为人人都能一望便知。但我们必须停下来；因为在基督教信仰的一切教训中，几乎没有什么比这件事更受人质疑，尽管它看来是最根本的原则之一。如今有一种广为流传的主张，认为基督为所有人付了普世的赎价；祂死是为要救赎所有人和每一个人，不仅为许多人、祂的教会和神所拣选的人，也为亚当的每一个后裔。
持这种见解的教师十分清楚，也很容易看见：如果我们根据圣经所宣告的，真把以上所说的当作基督之死的目的；如果前面列举的那些果效和结果真是这死直接产生的，就必然得出以下两个结论之一。
第一，神和基督没有达到所定的目的，没有成就原要成就的事；而基督之死也不是与那目的相称、足以达到那目的的手段——因为他们无法指出任何别的失败原因。我们认为，这样的断言既是亵渎，也是对神的智慧、能力与完全的损害，同样也贬损了基督之死的尊贵和价值。
第二，所有人，就是亚当所有的后裔，都必得救、得洁净、成圣并得荣耀。他们肯定不会坚持这个结论；至少，圣经和千千万万人可悲的实际结局都不容许这样的说法。
因此，他们若要使自己的主张多少显得说得过去，就必须否认——并且确实也在否认——神或祂的儿子在耶稣基督的死与流血上有任何这样确定的目标或目的；也必须否认基督之死直接取得、买赎了我们前面列举的任何事。他们反而主张，神并没有定意成就什么，基督也没有实际成就什么；祂的死并未立即给任何人带来什么益处，只有一种人人共有的益处，甚至那些今生极其可憎地不信、死后永远被定罪的人也同样共有。照他们的说法，必须等到人作出某种行动，才使他与别人分别出来；而这个行动并不是基督替他们取得的——如果是祂取得的，为何不是人人同样都有呢？——这个行动就是信心。
在我看来，这种主张削弱了基督所献赎价与祂受死的功效、价值、果实和果效；此外，它还成了一种危险、不能安慰人心并且错谬之主张的根基。因此，我要靠着主的帮助，说明圣经在这两方面所陈明的真理：既说明我们所要证明的主张，也说明为证明这主张而提出的论据。我恳求主借着祂的灵引导我们进入一切真理，使我们在凡事上有聪明；并且，「若在什么事上存别样的心，神也必以此指示」他（参腓3:15）。