改革宗的揀選觀，稱為無條件的揀選，意思是指上帝並沒有預見我們的行為或條件, 這些行為或條件促使祂拯救我們。相反，揀選取決於上帝主權的決定，祂拯救祂樂意拯救的人。
在羅馬書，我們找到就這一難明的概念而展開的討論。羅馬書第九章10–13節（《圣經新譯本》）寫道：「不但如此，利百加也是這樣：既然從一個人，就是從我們的祖宗以撒懷了孕，雙生子還沒有生下來，善惡也沒有行出來（為要堅定 神揀選人的旨意，不是由於行為，而是由於那呼召者）， 神就對她說：『將來大的要服事小的。』正如經上所記的：『我愛雅各，卻惡以掃。』」 使徒保羅在這裏解釋揀選的教義。雖然保羅在羅馬書第八章重點論述了這項教義，但在這裏他回顧猶太人的過去，以雙胞胎雅各和以掃出生的相關情況為例，來說明揀選的教義。按古代社會習俗，長子繼承遺產或家長的祝福。然而，在這對雙胞胎的案例中，上帝反轉處理，賜祝福給幼子，而不是長子。使徒在這裏作詳細分析的關鍵是，上帝不僅在雙胞胎出生之前作出這個決定，而且祂這樣做，並沒有考慮雙胞胎將會做的任何事-----不管善惡，為的是要堅定祂揀選人的旨意。因此，我們的救恩並不取決於我們，而是完全取決於上帝恩慈，主權性的決定。
這並非指不管人是否相信，上帝都會拯救他們。上帝定旨救恩是有一些條件的，其中很重要的一個是個人對基督的信靠。然而，這是一個稱義的條件，揀選的教義是另一回事。當我們談論無條件的揀選時，我們是在揀選教義本身非常狹窄的範圍內談論。（譯按：揀選是屬於我們救恩順序的上層結構，它的本身不屬於救贖的施行。[註]）
那麽，上帝基於什麽揀選拯救某些人呢？是以一些可預見的選民的反應、回應、或活動為根據嗎？許多相信揀選教義或預定論的人是這樣認為的。他們相信，上帝在永恒的過去從時間的長廊往下俯視，祂提前知道誰將會對福音的邀請說是（願意接受），誰將會說不，在預先知道誰將會滿足救恩的條件-------即在表達信心或相信基督的基礎上-------祂揀選拯救他們。這是有條件的揀選，這意味著上帝預見一些人滿足條件，在此基礎上分配祂的揀選恩典。
無條件的揀選是另一個我認為也許會引起一點誤導的詞語，所以我寧願用「主權的揀選」這一詞。如果上帝主權揀選贈予其恩典給一些罪人，拒絕給予其他的罪人，在這裏有什麼不公義嗎？那些沒有收到這份恩賜的人，他們要接受一些不配得到的後果嗎？當然不是。如果上帝任憑這些罪人滅亡，祂不公正地對待他們嗎？當然不是。一組人接受恩典，而另一組人接受公義。沒有人受到不公義的對待。保羅預先提出這一抗議：「上帝不公平嗎？」（羅九14a） 他以他所能聚集到的，最堅定的語氣回答。我更喜歡翻譯為「上帝禁止」（第14b節）（譯按：聖經欽定版）。然後他繼續詳述這一回答：「因為他對摩西說：『我要憐憫誰，就憐憫誰；我要恩待誰，就恩待誰。』」（15節）。在這裏使徒提醒他的讀者摩西在數世紀前的宣布；即，上帝有神聖的權利在何時或何地實施行政赦免。祂從一開始就說，「我要憐憫誰，就憐憫誰」，並不是对那些滿足條件的人，而是那些祂樂意賜予其恩福的人。
在下一篇文章，我們將思考郁金香（TULIP）中的L，即限定的救赎
[註]
摘錄自《神學論綱（神學命題）》THESES THEOLOGICAE
(TheologicalPropositions)R. Scott Clark著/唐興譯
在羅馬書，我們找到就這一難明的概念而展開的討論。羅馬書第九章10–13節（《圣經新譯本》）寫道：「不但如此，利百加也是這樣：既然從一個人，就是從我們的祖宗以撒懷了孕，雙生子還沒有生下來，善惡也沒有行出來（為要堅定 神揀選人的旨意，不是由於行為，而是由於那呼召者）， 神就對她說：『將來大的要服事小的。』正如經上所記的：『我愛雅各，卻惡以掃。』」 使徒保羅在這裏解釋揀選的教義。雖然保羅在羅馬書第八章重點論述了這項教義，但在這裏他回顧猶太人的過去，以雙胞胎雅各和以掃出生的相關情況為例，來說明揀選的教義。按古代社會習俗，長子繼承遺產或家長的祝福。然而，在這對雙胞胎的案例中，上帝反轉處理，賜祝福給幼子，而不是長子。使徒在這裏作詳細分析的關鍵是，上帝不僅在雙胞胎出生之前作出這個決定，而且祂這樣做，並沒有考慮雙胞胎將會做的任何事-----不管善惡，為的是要堅定祂揀選人的旨意。因此，我們的救恩並不取決於我們，而是完全取決於上帝恩慈，主權性的決定。
這並非指不管人是否相信，上帝都會拯救他們。上帝定旨救恩是有一些條件的，其中很重要的一個是個人對基督的信靠。然而，這是一個稱義的條件，揀選的教義是另一回事。當我們談論無條件的揀選時，我們是在揀選教義本身非常狹窄的範圍內談論。（譯按：揀選是屬於我們救恩順序的上層結構，它的本身不屬於救贖的施行。[註]）
那麽，上帝基於什麽揀選拯救某些人呢？是以一些可預見的選民的反應、回應、或活動為根據嗎？許多相信揀選教義或預定論的人是這樣認為的。他們相信，上帝在永恒的過去從時間的長廊往下俯視，祂提前知道誰將會對福音的邀請說是（願意接受），誰將會說不，在預先知道誰將會滿足救恩的條件-------即在表達信心或相信基督的基礎上-------祂揀選拯救他們。這是有條件的揀選，這意味著上帝預見一些人滿足條件，在此基礎上分配祂的揀選恩典。
無條件的揀選是另一個我認為也許會引起一點誤導的詞語，所以我寧願用「主權的揀選」這一詞。如果上帝主權揀選贈予其恩典給一些罪人，拒絕給予其他的罪人，在這裏有什麼不公義嗎？那些沒有收到這份恩賜的人，他們要接受一些不配得到的後果嗎？當然不是。如果上帝任憑這些罪人滅亡，祂不公正地對待他們嗎？當然不是。一組人接受恩典，而另一組人接受公義。沒有人受到不公義的對待。保羅預先提出這一抗議：「上帝不公平嗎？」（羅九14a） 他以他所能聚集到的，最堅定的語氣回答。我更喜歡翻譯為「上帝禁止」（第14b節）（譯按：聖經欽定版）。然後他繼續詳述這一回答：「因為他對摩西說：『我要憐憫誰，就憐憫誰；我要恩待誰，就恩待誰。』」（15節）。在這裏使徒提醒他的讀者摩西在數世紀前的宣布；即，上帝有神聖的權利在何時或何地實施行政赦免。祂從一開始就說，「我要憐憫誰，就憐憫誰」，並不是对那些滿足條件的人，而是那些祂樂意賜予其恩福的人。
在下一篇文章，我們將思考郁金香（TULIP）中的L，即限定的救赎
[註]
摘錄自《神學論綱（神學命題）》THESES THEOLOGICAE
(TheologicalPropositions)R. Scott Clark著/唐興譯
TULIP
and Reformed Theology: Unconditional Election
FROM R.C. Sproul
The Reformed view of election, known as unconditional
election, means that God does not foresee an action or condition on our part
that induces Him to save us. Rather, election rests on God’s sovereign decision
to save whomever He is pleased to save.
In the book of Romans, we find a discussion of this
difficult concept. Romans 9:10–13 reads: “And not only so, but also when
Rebekah had conceived children by one man, our forefather Isaac, though they
were not yet born and had done nothing either good or bad—in order that God’s
purpose of election might continue, not because of works but because of him who
calls—she was told, ‘The older will serve the younger.’ As it is written,
‘Jacob I loved, but Esau I hated.’” Here the Apostle Paul is giving his exposition
of the doctrine of election. He deals with it significantly in Romans 8, but
here he illustrates his teaching of the doctrine of election by going back into
the past of the Jewish people and looking at the circumstances surrounding the
birth of twins—Jacob and Esau. In the ancient world, it was customary for the
firstborn son to receive the inheritance or the patriarchal blessing. However,
in the case of these twins, God reversed the process and gave the blessing not
to the elder but to the younger. The point that the Apostle labors here is that
God not only makes this decision prior to the twins’ births, He does it without
a view to anything they would do, either good or evil, so that the purposes of
God might stand. Therefore, our salvation does not rest on us; it rests solely
on the gracious, sovereign decision of God.
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GOD DOES NOT FORESEE AN ACTION OR CONDITION ON OUR
PART THAT INDUCES HIM TO SAVE US. —R.C. SPROUL
This doesn’t mean that God will save people whether
they come to faith or not. There are conditions that God decrees for salvation,
not the least of which is putting one’s personal trust in Christ. However, that
is a condition for justification, and the doctrine of election is something
else. When we’re talking about unconditional election, we’re talking in a very
narrow confine of the doctrine of election itself.
So, then, on what basis does God elect to save certain
people? Is it on the basis of some foreseen reaction, response, or activity of
the elect? Many people who have a doctrine of election or predestination look
at it this way. They believe that in eternity past God looked down through the
corridors of time and He knew in advance who would say yes to the offer of the
gospel and who would say no. On the basis of this prior knowledge of those who
will meet the condition for salvation—that is, expressing faith or belief in
Christ—He elects to save them. This is conditional election, which means that
God distributes His electing grace on the basis of some foreseen condition that
human beings meet themselves.
Unconditional election is another term that I think
can be a bit misleading, so I prefer to use the term sovereign election. If God
chooses sovereignly to bestow His grace on some sinners and withhold His grace
from other sinners, is there any violation of justice in this? Do those who do
not receive this gift receive something they do not deserve? Of course not. If
God allows these sinners to perish, is He treating them unjustly? Of course
not. One group receives grace; the other receives justice. No one receives
injustice. Paul anticipates this protest: “Is there injustice on God’s part?”
(Rom. 9:14a). He answers it with the most emphatic response he can muster. I
prefer the translation, “God forbid” (v. 14b). Then he goes on to amplify this
response: “For he says to Moses, ‘I will have mercy on whom I have mercy, and I
will have compassion on whom I have compassion’” (v. 15). Here the Apostle is
reminding his reader of what Moses declared centuries before; namely, that it
is God’s divine right to execute clemency when and where He desires. He says
from the beginning, “I will have mercy on whom I will have mercy.” It is not on
those who meet some conditions, but on those whom He is pleased to bestow the
benefit.
In the next post, we will consider the L in TULIP,
limited atonement.