跟清教徒学英语(12)|翻译难度评估

阅读本文大约需要: 34 分钟

我要具体研究一下如何评估翻译难度的问题了,也许有时间会开一个工作坊来讨论。

这是《成圣的福音奥秘》第8章的译者稿和校对稿对照。如何客观的评估文本的翻译难度和翻译的质量,是一个值得充分研究的问题。有没有什么翻译学院愿意请我去做客座教授呢?还是最后只能像嵇康那样潇洒地说一句“广陵散从此而绝”,然后就没有然后了。

但无论如何,这本书的难度确实是目前我遇到最难的一本。这也是当初接下这个项目的理由之一:如果作为职业神学翻译,我(和我的团队)不能把翻译的门槛提到到17世纪的英语上,就不能说是一个有竞争力的神学翻译团队。但从结果来看,我的要求还是偏高了,需要更长的时间和更多的资源才能打磨出这样水准的团队来。

不过感谢译者,非常尽心地完成了译稿,希望这段痛苦翻译的经验不会被浪费掉,以后处理项目时会更轻松一点,把投入在这个项目上纠结的时间弥补回来。


一共2299个英文单词,50句话,中文校对稿3423个字,差不多1.5的汉英比。

校对和修改时间是140分钟,平均每句话用了差不多3分钟。

读者自应能看出修改的份量(quantity)与花费的脑力(mental workload)。


Be sure to seek for holiness of heart and life only in its due order, where God has placed it, after union with Christ, justification and the gift of the Holy Ghost and, in that order, seek it earnestly by faith as o very necessary part of your salvation.
人务要按神所安排的适当次序,在与基督联合、称义和圣灵的恩赐之后,再去寻求心灵和生命的圣洁,并以此次序、藉著信心,认真地寻求那使人得救的必要部分
人务要按照神所设定的正确秩序寻求心灵与生命的圣洁:与基督联合,称义,得到圣灵的恩赐,再凭着信心恳切地寻求我们救恩中必不可少的圣洁。(注:调整表述,更加清楚地说明寻求的必要部分是“圣洁”
I hope the reader will observe warily in all these directions, that the holiness aimed at as the great end in the whole discourse does not confide in the grace or act of faith required peculiarly by the gospel, which, though it be a saving gift of Christ, yet is here considered rather as a means precedent to the reception of Christ and all His salvation, than a part of His salvation received.
我们希望读者都能在所有这些进路上都能谨慎地注意到:圣洁是在整个进路中的伟大目的,而圣洁并不在于福音所特有的恩典(或信心的行为)。这福音原是基督所赐的救恩,如今在此处被看作是在接受基督和祂全部救恩之前的一种手段,而非所接受的祂救恩的一部分
在以上讨论的各个步骤中,我希望读者谨慎地注意到,圣洁作为本书的最终目标,并不依赖于信心之恩典或行动。信心尽管也是神在基督里赐给我们的拯救恩赐,但在本书中我们将其当作接受基督及其一切救恩的手段,而非祂拯救的一部分。(注:代词问题:福音还是信心是那句话的主语?
But the holiness aimed at consists in conformity to the whole moral law, to which we are naturally obliged, if there had never been any gospel, or any such duty as believing in Christ for salvation.
但我们所追求的圣洁,乃符合整个道德律;若从未出现过任何福音,或者如果任何“信基督得救赎”之责任并不存在,那么我们自然就有责任遵守这道德律
但圣洁之目标符合整个道德律,即使神从未赐下福音,或者我们无需承担“因信基督得救”之责任,我们也有自然的义务遵守这道德律。(注:若……那么……,调整为“即使……也……”
Now, in this direction, three things are contained that are very necessary to guide us to the attainment of this great end, and therefore worthy of our serious consideration.
注意,在此进路上有三件非常必要之事,指导了我们当如何实现这一伟大的目标,因此值得我们严肃推敲。
在此,我们有必要提出三件重要的事,在引导我们追求圣洁上大有裨益,因此值得严肃地推敲。
8.1.
8.1.
Firstly, it is a matter of high concern, to be acquainted with the due place and order in which God has settled this holy practice in the mystery of our salvation, and a great point of Christian wisdom to seek it only in that order.
首先,我们当知晓,神把这圣洁的操练定在我们得救之奥秘中怎样的位置和次序上——这是一个值得高度关注的问题,也是基督徒智慧的一大要点,就是单单按照这种秩序去寻求救恩。
首先我们需要重视,在神奥秘的拯救过程中,圣洁的操练处于何种位置和次序。基督徒最大的智慧之一,就是单单按照这种秩序去寻求圣洁。(注:修改中文表述,被动语态调整
We know that God is the God of order, and that His infinite wisdom has appeared in appointing the order of His creatures, which we are forced to observe for attainment of our ends in worldly things; so also in spiritual things God has made an everlasting covenant, ordered in all things and sure (2Sam. 23:5).
我们知道,神是秩序的神,祂的无限智慧在祂所造之物的命令上得以彰显;我们当遵守这些命令,才能在属世的事上达成我们的目的。所以,在属灵的事上,神也立了永远的约,这约凡事坚稳(撒下 23:5)。
我们知道,神是秩序的神,祂的无限智慧在所造之物的秩序上得以彰显;我们当遵守创造的秩序,才能在属世的事上达成自己的目的。照样,在属灵的事上,神也立了永远的约,坚稳地规定了万事的秩序(撒下 23:5)。(注:圣经引文与翻译文本匹配问题:体现这句话的重点——秩序
The benefits of it have an orderly dependence each upon the other, as links of the same golden chain, though several of them, and a title to them all, are given to us at one and the same time.
其益处以彼此有秩序的方式相互依赖——就像同一条金链的链,虽然有几条,而且每条都分别有独立的名分,却是一次、同时赐予我们。
这样做的好处是事事相互依赖,环环相扣,虽然有的时候,其中好几件事会并为一类,同时启示给我们。(注:翻译不清楚,调整表述和理解
And I think enough has been said already to show in what order God brings us to the practice of the moral law.
我想我们已经说得够多了,足以阐释清楚,神是以怎样的次序带领我们实践出道德律。
神以怎样的次序带领我们实践道德律,我以为之前已经加以了充分地说明。
He makes us first to be in Christ by faith, as branches in the vine, that we may bring forth much fruit (John 15:4, 5).
祂使我们先借着信而在基督里,好像葡萄树上的枝子,使我们多结果子(约 15:4,5)。
祂使我们首先因信进入基督里面,好像葡萄树上的枝子,使我们多结果子(约 15:4, 5)。
He first purges our consciences from dead works by justification, that we may serve the living God (Heb. 9:14).
祂先借着称义洗净我们的良心,除去我们的死行,使我们侍奉那永生的神(来 9:14)。
祂先借着称义洗净我们的良心,除去我们的死行,使我们可以侍奉永生之神(来 9:14)。(注:把“may”翻译出来
He makes us first to live in the Spirit, and then to walk in the Spirit (Gal. 5:25).
祂使我们先靠圣灵得生,而后靠圣灵行事(加 5:25)。
祂使我们先靠着圣灵得生,而后靠圣灵行事(加 5:25)。
This is the order prescribed in the gospel, which is the power of God to salvation, though the law prescribes a quite contrary method, that we should first perform its commands, that so we may be justified and live, and in this way it proves a killing letter to us.
这就是福音所定的次序,就是神施行救恩的大能,然而,律法却吩咐我们行与此相反的道,即我们当先遵行祂的诫命,使我们因此蒙称义而得以存活——这就证明律法于我们是叫人死的字句了。
这就是福音所定的次序,神施行救恩的大能。然而,律法却吩咐我们背道而行,要我们先遵行诫命,才可以称义、存活——这就证明,律法是叫人死的字句。(注:表述调整
Now, mark well the great advantages you have for the attainment of holiness by seeking it in a right gospel order.
现在,读者要清楚地知道,对于达到圣洁而言,以正确的福音顺序来寻求圣洁会带来多大的益处。
我希望你们清楚地知道,以正确的福音顺序寻求圣洁,会带来多大的益处。(注:表述调整
You will have the advantage of the love God manifested towards you, in forgiving your sins, receiving you into favor, and giving you the spirit of adoption, and the hope of His glory freely through Christ, to persuade and constrain you by sweet allurements to love God again, who has so dearly loved you, and to love others for His sake, and to give up yourselves to the obedience of all His commands out of hearty love to Him.
你们必蒙神向你们所显明的爱,就是赦免你们的罪、接纳你们进入恩、赐你们儿子的灵、藉着基督白白赐你们以祂荣耀的盼望,好用甜言蜜语劝勉、约束你们,叫你们再爱那爱你们的神,又因祂的缘故爱别人,又出于对祂真诚的爱、顺服祂一切的诫命。
神必向你们显明祂的爱,就是赦免你们的罪、施恩接纳你们、借着基督赐下儿子的灵和荣耀的盼望,用这样的甘甜祝福劝导约束你们,叫你们重新爱上那爱你们的神,又因祂的缘故爱别人,因为真诚的爱祂,就顺服祂一切的诫命。(注:被动语态调整。
You will also enjoy the held of the Spirit of God to incline you powerfully to obedience, and to strengthen you for the performance of it against all your corruptions and the temptations of Satan, so that you will have both wind and tide to forward your voyage in the practice of holiness.
你们也必喜爱神的灵,这灵使你们有力地顺服,并且坚固你们,使你们能以顺服来抵挡撒但一切的败坏和试探,好叫你们在实践出圣洁的道上、推风助浪中向前航行。
你们也必因得到圣灵的大能而欢喜。圣灵使你们有能力顺服,并且坚固你们,使你们可以抵挡撒但一切的败坏和试探,好叫你们在实践圣洁的道上顺风满帆。(注:the held of the Spirit.
Contrariwise, if you rush upon the immediate performance of the law, without taking Christ’s righteousness and His Spirit in the way to it, you will find both wind and tide against you: your guilty consciences and corrupt dead natures will certainly defeat and frustrate all your enterprises and attempts to love God and serve Him in love, and you will but stir up sinful lusts instead of stirring up yourselves to true obedience, or, at best, you will but attain to some slavish and hypocritical performances.
相反,你若急忙去行律法,却不将基督的义和祂的灵带到这道上,就必发现风和浪都与你反对:你们犯罪的良心、和败坏的死之本性,都必叫你们一切的行为、并爱神、用爱心事奉祂的心都败落灰心;你们只会激起罪恶的欲望,却不能激起真正的顺服,或充其量只会达到一些奴隶般、假冒为善的行为罢了。
相反,你若急忙去行律法,却没有基督的义和祂的圣灵同在,就必遭遇狂风巨浪:你们犯罪的良心和败坏取死之本性,必叫你们一切的行为和热爱事奉祂的心意都挫败徒劳;你们只会激起罪恶的欲望,却不能激起真正的顺服,充其量只会做出一些卑贱的假冒为善。(注:调整表达
Oh, that people would be persuaded to consider the due place of holiness in the mystery of salvation, and to seek it only there where they have all the advantages of gospel grace to find it!
我多么希望人们能在救恩的奥秘中,把圣洁放在适当的位置希望人们只在充满福音之恩典的所有好处中寻求救恩!
我多么希望人们能在救恩的奥秘中仔细考虑圣洁的恰当位置,按照秩序追求福音恩典中的各样好处,最终成为圣洁啊!(注:consider the due place of holiness. 最后一个子句或许是误译。
Many miscarry in their zealous enterprises for godliness and, after they have spent much labor in vain, God makes a breach on them, even to their everlasting destruction, as He did on Uzza, to a temporal destruction, because they did not seek Him after the due order (1Chron. 13:10).
许多人为着敬虔而凭热心行出许多错误的行径,徒然多有劳苦,却因没有按所定的次序寻求神,神就使他们破坏,甚至叫他们永远败亡,像神从前击杀乌撒一样,叫他暂时败亡(历上 13:10)。
许多人心怀敬虔,凭热心行出许多错误的行径,徒然多有劳苦,却因没有按所定的秩序寻求神,神就转脸不理他们,叫他们遭受暂时的挫折,甚至像从前击杀乌撒一样,永远地灭亡他们(历上 13:10)。(注:这一章里最有趣的句型和误译。even to their everlasting destruction, as He did on Uzza, 应处理成插入语。
8.2.
Secondly, we are to look upon holiness as a very necessary part of that salvation that is received by faith in Christ.
其次,我们要把圣洁看作是因信基督得救的一个非常必要的部分。
其次,我们要把圣洁看作是因信基督而得救的一个非常必要的部分。
Some are so drenched in a covenant of works that they accuse us for making good works needless to salvation, if we will not acknowledge them to be necessary, either as conditions to procure an interest in Christ, or as preparatives to fit us for the receiving Him by faith.
有些人如此沉迷于行为之约,以致我们若不承认行为是救恩之必须(无论是作为条件——使我们与基督有个人化的关系,还是作为预备——使我们因信得着基督),他们就因我们使好行为与得救无关而指责我们。
有些人如此沉迷于行为之约,于是指责我们教导善行与拯救无关的教义,想要我们承认善行或是得着基督的条件,或是让我们可以因信领受基督的预备工作。(注:调整表述
And others, when they are taught by the Scriptures, that we are saved by faith, through faith, without works, do begin to disregard all obedience to the law, as not at all necessary to salvation, and account themselves obliged to it only in point of gratitude; if it be wholly neglected, they do not doubt but free grace will save them harmless.
还有一些人,当他们受到圣经教导(即我们是因着信得救、借着信心而非行为得救)时,就忽视一切顺服律法之事,以为律法于得救并非必要、也以为自己单单需要在感恩之时才需行律法;他们若完全忽视顺服律法之事,就全然相信:无偿的恩典将拯救他们,使他们不至遭害。
还有一些人从圣经上读到,我们得救是本乎恩,也因着信,与行为无关,就不再顺服律法,以为律法于得救并非必要,只要对律法心怀感激就算满足了律法的要求;他们毫不怀疑,即使完全忽视律法,神的免费恩典也会拯救他们。(注:表述调整。后两个黑体标出的子句疑似误译。)
Yea, some are given up to strong Antinomian delusions, that they account it a part of the liberty from the bondage of the law, purchased by the blood of Christ, to make no conscience of breaking the law in their conversation.
有些人弃绝真理,竟投奔反律法主义之幻象,认为不在他们的行为中违反法律的良心为脱离律法束缚之自由的一部分——这自由本是基督的宝血所买赎的。
有些人被反律法主义的幻觉迷惑,认为脱离律法的束缚乃是基督宝血重价买来的自由之一,对于违反律法没有一丝良心上的不安。(注:翻译不清楚。重译
One cause of these errors, that are so contrary one to the other, is that many are prone to imagine nothing else to be meant by salvation, but to be delivered from hell, and to enjoy heavenly happiness and glory; thus they conclude that, if good works are a means of glorification, and precedent to it, they must also be a precedent means of our whole salvation; and that, if they be not a necessary means of our whole salvation, they are not at all necessary to glorification.
造成这些彼此之间如此对立之错误的原因是,许多人倾向于认为,除了从地狱中被解救出来、享受天堂的幸福和荣耀之外,再没有别的意义。因此,他们得出结论:如果好行为是荣耀的一种手段,并且存在于荣耀之前,那么其一定也是我们整个得救的前提条件;好行为若并非我们得救的必要手段,也就不会是我们荣耀的必要条件。
造成这些彼此对立的错误观念之原因在于,许多人凭着想象,以为救恩不过是神把我们从地狱中解救出来,让我们享受天堂的福乐和荣耀,再没有别的意义。因此,他们认为,如果善行是我们得荣耀的手段,存在于得荣耀之前,那么也必然是我们整个得救的前提条件;若善行并非我们得救的必要手段,就不会是我们得荣耀的必要条件。(注:黑体部分不清楚。
But, though salvation is often taken in Scripture, by way of eminency, for its perfection in the state of heavenly glory, yet, according to its full and proper signification, we are to understand by it all that freedom from the evil of our natural corrupt state, and all those holy and happy enjoyments that we receive from Christ our Saviour, either in this world by faith, or in the world to come by glorification.
然而,虽然人们在圣经中,常因神的权能而将救恩看作完全的属天荣耀 ,但是照这救恩全备合宜的意义,我们也当照着这救恩——或在今生因着信、或在来世因着荣耀——而理解那叫我们脱离自然败坏之状态的恶的一切自由,和我们从救主基督所领受的一切圣洁快乐之享受。
尽管圣经常常强调拯救之荣耀性质,说明蒙恩得救之人有份于天国之荣耀,但我们应当知道,完整全备的拯救包括我们从自然败坏状态之恶中得释放,以及我们从救主基督所领受的一切圣洁福乐——既包括因信在此世得到的好处,也包括来世之荣耀。(注:黑体的子句不清楚
Thus justification, the gift of the Spirit to dwell in us, the privileges of adoption, are parts of our salvation which we partake of in this life.
因此,称义、住在我们里面的圣灵之恩赐、和得称为神的儿子之特权,都是我们今生得救的一部分。 
因此,称义、圣灵内驻与成为神的儿女,都是我们得救之后,在今生有份的好处。 
Thus also, the conformity of our hearts to the law of God, and the fruits of righteousness with which we are filled by Jesus Christ in this life, are a necessary part of our salvation.
这样,我们心中顺服神的律法、并在今生耶稣基督所充满的义果——这些皆为我们得救的必要部分。
照样,我们在今生就从心中顺服神的律法,被耶稣基督所充满而结出公义的果实,也是我们得救的必要组成部分。(注:调整语序
God saves us from our sinful uncleanness here by the washing of regeneration and renewing of the Holy Ghost, as well as from hell hereafter (Ezek. 36:29; Titus 3:5).
神藉着重生的洗和圣灵的更新,拯救我们脱离当下罪的污秽、和将来的地狱(结 36:29; 多 3:5)。
神藉着重生的洗和圣灵的更新,拯救我们脱离今生罪恶的污秽,逃避将来的地狱(结 36:29; 多 3:5)。
Christ was called JESUS, that is, a Saviour, because He saved His people from their sins (Matt. 1:21).
基督之所以被称为耶稣——意为“救主”,是因为祂救了祂的百姓脱离罪恶(太 1:21)。
天使指示要给基督起名叫耶稣——意为“救主”,因他要将自己的百姓从罪恶里救出来(太 1:21)。(注:靠拢和合本
Therefore it is a part of our salvation to deliver us from our sins, which is begun in this life by justification and sanctification, and perfected by glorification in the life to come.
所以,救我们脱离罪乃是我们得救的一部份——这在今世以称义和成圣开始、在复活以后以荣耀成为完全。
所以,救我们脱离罪乃是我们得救的一部份——以今生的称义和成圣开始,以复活得荣耀成全。(注:glorification,专门的术语
Can we rationally doubt whether it be any proper part of our salvation by Christ to be quickened, to live to God, when we were by nature dead in trespasses and sins, and to have the image of God in holiness and righteousness restored to us, which we lost by the Fall; and to be freed from a vile dishonorable slavery to Satan and our own lusts, and made the servants of God, and to be honored so highly as to walk by the Spirit, and bring forth the fruits of the Spirit?
我们是否可以合理地思量:我们既然生来就是死在过犯和罪中,那么,因耶稣而复活,向着神活,使神的形像在圣洁和公义上归与我们(尽管我们因人的堕落而已然失去了这形象),叫我们从撒但和自己私欲的卑贱可耻之奴役中得释放,作神的仆人,被尊为至高,以致能凭着圣灵行事、结圣灵的果子——这些是否是合乎我们藉着基督而得的救恩的分?
当我们按着本性必死在过犯罪孽中,却靠着基督重生,向神而活,恢复从神而来、因堕落而失去的圣洁和公义形象,从撒但和私欲那卑贱可耻的奴役中得释放,成为神的仆人,被尊为至高,以致能凭着圣灵行事、结圣灵的果子,我们怎能怀疑这一切不算是救恩所当有的益处?(注:调整表述
And what is all this but holiness in heart and life?
这一切若不是心灵和生命的圣洁,还能算作什么呢?
若这还不算心灵和生命的圣洁,还有什么能算呢?
We then conclude that holiness in this life is absolutely necessary to salvation, not only as a means to the end, but by a nobler kind of necessity, as part of the end itself.
于是我们得出结论:今生的圣洁对于得救有绝对的必要性,不仅作为达到目的的手段,更是作为一种更高尚的必要,其本身就是救恩之目的的一部分。
于是我们可知,今生的圣洁对于得救是绝对必要的——不仅是我们达到目的的手段,更是一种更加高尚的必要,是我们神拯救我们的目的之一。
Though we are not saved by good works, as procuring causes, yet we are saved to good works, as fruits and effects of saving grace, which God has prepared that we should walk in them (Eph. 2:10).
我们得救,原不是由于好行为(仿佛好行为是我们得着救恩的原因),乃是为进入好行为,为得着救恩的果子和结果——这是神所预备叫我们行的(弗 2:10)。
善行不是我们得救的原因,而是得救的目的。善行乃是救恩的果实,就是神所预备叫我们行的(弗 2:10)。(注:调整表述,靠拢和合本
It is, indeed, one part of our salvation to be delivered from the bondage of the covenant of works; but the end of this is, not that we may have liberty to sin (which is the worst of slavery) but that we may fulfil the royal law of liberty, and that we may serve in newness of spirit and not in the oldness of the letter (Gal. 5:13; Rom. 7:
作工之约的捆绑中得释放,真真切切是我们得救的一部份;然而,这样的释放并非是为要叫我们有犯罪的自由(这是最坏的奴役),乃是叫我们能成全属神权的自由律法,叫我们能以新的灵来服事,而非以旧的字句服事(加 5:13; 罗 7:6).
从行为之约的捆绑中得自由,的确是我们得救的一部份;然而,神拯救我们,不是要我们拥有犯罪的自由,反而落入了最坏的奴役之中,乃是叫我们用爱心互相服事,满足自由的圣律,叫我们服事主,要按着心灵的新样,不按着仪文的旧样(加 5:13; 罗 7: 6)。(注:行为之约。靠拢和合本
Yea, holiness in this life is such a part of our salvation as is a necessary means to make us suitable to be partakers of the inheritance of the saints in heavenly light and glory; without holiness we can never see God (Heb. 12:14), and are as unfit for the glorious presence as swine for the presence chamber of an earthly prince.
是的,今生的圣洁是我们得救的一部份,是使我们在属天的光和荣耀中,与圣徒同得基业的必要手段;非圣洁没有人能见主(来 12:14),我们不配荣耀的同在,如同猪不配进地上君王的内室一样。
是的,今生的圣洁是我们得救的一部份,也是让我们在属天的光辉荣耀中,与圣徒同得基业的必要手段;若非圣洁,没有人能见主(来 12:14),也无人配得上那荣耀的同在,就如猪不配进入地上君王的内室一样。(注:靠拢和合本
I confess, some may be converted when they are so near the point of death that they may have little time to practice holiness in this world, but the grace of the Spirit is active like fire (Matt. 3:11), and, as soon as it is given, it will immediately produce good inward working of love to God and Christ and His people.
我承认,有些人在信主的时候死期将近,以致他们在这个世界上已没有多少时间实践出圣洁,但圣灵的恩典却仍然像烈火一样活跃(太 3:11),一旦赐给了人,就会立即产生内在的善工,就是爱神、基督和祂的子民。
我承认,有些人在信主的时候死期将近,在这个世界上已没有多少时间行出圣洁,但圣灵的恩典却像烈火(太 3:11),一旦赐给了人,就会立即产生内在的善工,让人爱神、基督和祂的子民。
This will be sufficient to manifest the righteous judgement of God in saving them at the great day, when He shall judge every man according to His work; though some possibly may not have so much time to discover their inward grace in any outward works, as the thief upon the cross (Luke 23: 40,43).
祂要照各人所行的审判他们,在那大日拯救他们——这就足以显明神公义的审判。不过,有些人(比如十字架上的盗贼)可能已无多余的时间,可以在任何外在的行为中认识到自己里面内在的恩典(路 2: 40,43)。
耶和华至大的日子,当祂照各人所行的施行审判时,这足以显明神公义的判断。尽管有人(比如十字架上的盗贼)可能已无多余的时间,无法用行为显露出自己生命中的内在恩典(路 2:40, 43)。(注:discover,不是认识,而是揭露
8.3.
The third and last thing to be noted in this direction is that holiness of heart and life is to be sought for earnestly by faith, as a very necessary part of our salvation.
在这个进路上第三件、也是最后一件值得注意的事是,我们要以信心来寻求心灵和生命的圣洁——这是我们得救的一个非常必要的部分。
我们要讨论的第三件、也是最后一件值得注意的事是,作为得救的一个非常必要的部分,我们要以信心来寻求心灵和生命的圣洁。
Great multitudes of ignorant people that live under the gospel harden their hearts in sin, and ruin their souls for ever, by trusting on Christ for such an imaginary salvation as does not consist at all in holiness, but only in forgiveness of sin and deliverance from everlasting torments.
有许多活在福音之下的无知的人,因对基督的信靠是出于对拯救的错误认识(所信的拯救不在于圣洁,而在于罪得赦免、在于从永远的折磨中得释放),因此他们在罪中硬着心,在永恒中败坏自己的灵魂。
有许多活在福音之下的无知之人,只信靠基督而使罪的赦免,从永恒的刑罚中得救,却存着错误的想象,认为救恩与成圣无关,因此他们在罪中心里坚硬,永远败坏了自己的灵魂。(注:表述不清
They would be free from the punishment due to sin, but they love their lusts so well that they hate holiness, and would not be saved from the service of sin.
他们本想脱离罪的刑罚,却如此贪恋自己的私欲,以至于恨恶圣洁,不肯被救赎脱离罪的辖制。
他们本可以脱离罪的刑罚,却因为太过贪恋私欲,以至于恨恶圣洁,不肯让自己被基督从罪的辖制中拯救出来。(注:would be free,不是想脱离,而是可以脱离
The way to oppose this pernicious delusion is not to deny, as some do, that trusting on Christ for salvation is a saving act of faith, but rather to show that none do or can trust on Christ for true salvation, except they trust on Him for holiness; neither do they heartily desire true salvation, if they do not desire to be made holy and righteous in their hearts and lives.
反对这种有害的妄念的方法,并不是像有些人所行的那样,否认相信基督的救恩是一种出于信心的拯救行为,而是表明,除了他们为圣洁而信靠基督以外,没有人真正地因信靠基督得救;他们若不愿意自己的心和生命成为圣洁公义,也就没有切慕真救恩的心。
反对这种有害妄念的方法,并不是像有些人所行的那样,否认相信基督的拯救本身就是一种出于信心的拯救行为,而是向他们证明,若人不愿信靠基督以成圣,就没有真正地因信靠基督而得救;他们若不愿意自己的心和生命变得圣洁而公义,就没有切慕真实救恩的心。(注:表述问题,或许是理解偏差
If ever God and Christ give you salvation, holiness will be one part of it; if Christ does not wash you from the filth of your sins, you have no part with Him (John 13:8).
神和基督若将救恩赐给你们,圣洁就会是这救恩的一部份。基督若没有洗净你们的污秽,你们就与他无分了(约 13:8)。
神和基督若将救恩赐给你们,其中必定包含了圣洁;基督若没有洗净你们的污秽,你们就与他无分了(约 13:8)。
What a strange kind of salvation do they desire, that do not care for holiness?
他们想要的是怎样一种奇怪的救恩,竟不在乎圣洁?
他们想要何种奇怪的救恩,竟然不在乎圣洁?
They would be saved, and yet be altogether dead in sin, aliens from the life of God, bereft of the image of God, deformed by the image of Satan, his slaves and vassals to their own filthy lusts, utterly unsuitable for the enjoyment of God in glory.
他们虽情愿得救,却在罪中全然死亡,与神的生命隔绝,失去神的形像,被撒但的形像残害,作撒旦的奴仆,随从自己污秽的私欲,全然不配得神的荣耀。
他们虽可能得救,却在罪中全然死亡,与神的生命隔绝,失去神的形像,扭曲成撒但的形像,作了撒旦的奴仆,随从自己污秽的私欲,全然不配得神的荣耀。(注:同前,would不是情愿或想要
Such a salvation as that was never purchased by the blood of Christ, and those that seek it abuse the grace of God in Christ and turn it into lasciviousness.
这样的救恩,不是凭基督的血买来的,乃是叫那些在基督里滥用神的恩,变作放纵情欲的机会。
这样的救恩,不是凭基督的宝血买来的,追求这种拯救的人不过是在基督里滥用神的恩典,变作放纵情欲的机会。(注:后一句的“乃是叫……”把“and those that …”变成了目的状语从句,意思不准确了
They would be saved by Christ, and yet out of Christ, in a fleshly state; whereas God frees none from condemnation, but those that are in Christ, that walk not after the flesh, but after the Spirit; or else they would divide Christ, and take a part of His salvation, and leave out the rest, but Christ is not divided (1Cor. 1:13).
他们虽蒙基督拯救,却要离弃基督,成为属肉体的人。然而,除了那些在基督里不随从肉体、只随从圣灵的人,没有人能免受神的定罪;否则他们就将基督分开,仅与祂的救恩有份,却抛去其他一切——然而基督不可分开(林前 1:13)。
他们本可蒙基督拯救,却被排除在基督之外,成为属血气之人。但是,只有那些在基督里不随从肉体、只随从圣灵的人,才能免于神的定罪;否则他们就是把基督分开了,仅领受祂部分的救恩,却抛下了其他的一切——然而,基督怎可分开(林前 1:13)!(注:同前,would的处理问题最后一个子句误译。
They would have their sins forgiven, not that they may walk with God in love in time to come, but that they may practice their enmity against Him without any fear of punishment.
他们之所以渴望罪得赦免,并不是为要在将来的日子在爱中与神同行,乃是为要使他们虽与神为仇,却毫无对刑罚之惧怕。
他们之所以渴望罪得赦免,并不是为着将来在爱中与神同行,乃是为要继续与神为敌,却无虞刑罚。(注:调整表述
But, let them not be deceived, God is not mocked.
但他们不要自欺,神是轻慢不得的。
不要自欺,神是轻慢不得的!
They do not understand what true salvation is, neither were they ever yet thoroughly sensible of their lost estate, and of the great evil of sin; and that which the trust on Christ for is but an imagination of their own rains, and therefore their trusting is gross presumption.
他们并不明白何为真正的救恩,也还没有完全意识到他们失去的地位或罪的大恶;他们对基督的信心不过是他们自己的错误认识,因此他们的信是一种粗鄙的假定。
他们并不明白何为真正的救恩,也还没有完全意识到他们失去的地位或犯下的大罪;他们对基督的信心不过是出于想象,信靠的不过是粗鄙的假说。
True gospel faith makes us come to Christ with a thirsty appetite, that we may drink of living water, even of His sanctifying Spirit (John 7: 37, 38), and cry out earnestly to save us, not only from hell, but from sin, saying, ‘Teach me to do Your will; Your Spirit is good’ (Ps. 143:10), ‘Turn me, and I shall be turned’ (Jer. 31:18); ‘Create in me a clean heart, O God; and renew a right Spirit within me’ (Ps. 51:10).
真正符合福音的信心使我们带着饥渴的盼望来到基督面前,好使我们得以喝那活水,就是祂那使人圣洁的灵(约 7: 37,38),使我们不但从地狱里、更是从罪里切切地呼求,恳求神救我们,“求你指教我遵行你的旨意;你的灵本为善”(诗 143:10);“求你使我回转,我便回转”(耶 31:18);“神啊,求你为我造清洁的心,使我里面重新有正直的灵”(诗 51:10)。
真正从福音生出的信心,会让我们带着渴望来到基督面前,好使我们喝那活水——就是祂那使人圣洁的灵(约 7: 37, 38),使我们不但从地狱里、更是从罪里切切地呼求神的拯救,“求你指教我遵行你的旨意;你的灵本为善”(诗 143:10);“求你使我回转,我便回转”(耶 31:18);“神啊,求你为我造清洁的心,使我里面重新有正直的灵”(诗 51:10)。
This is the way by which the doctrine of salvation by grace necessitates us to holiness of life, by constraining us to seek for it by faith in Christ as a substantial part of that salvation which is freely given us through Christ.
这教义正是以如此之道使我们有必要活出圣洁的生命,就是:凭恩典得救之教义约束我们,使我们需藉著对基督的信心来寻求圣洁,并使圣洁成为那救恩的主要部分——这救恩是藉著基督白白赐给我们的。
因恩典得救的教义迫使我们凭着对基督的信心来寻求圣洁,将其视为神在基督里白白赐下的救恩的一部分——这就是为何圣洁的生活必须这个教义的道理。(注:调整表述

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