神学问答TheologicalFAQs 28-37
作者: Monergism Ministries 译者: 诚之
转载自: 守诚阁
http://www.monergism.com/thethreshold/articles/onsite/qna/FAQs.html
https://yibaniba.blogspot.com/2019/01/theological-faqs-1-16-monergism.html
https://yibaniba.blogspot.com/2019/01/theological-faqs-1-16-monergism.html
目录
神学问答1-17
神学问答18-27
神学问答28-37
神学问答38-49
神学问答50-62
28.
圣经神学和系统神学有何不同？
What is the difference between
Biblical Theology and Systematic Theology?
圣经神学和系统神学是组织圣经教导的两种方法。圣经神学尝试去了解神特殊启示在历史中逐渐展开的过程，而系统神学则是试图一个一个地呈现圣经对一些特定真理或教义的整体教导。因此，圣经神学在设计上是历史性的，按照时间排列的。事实上，“救赎历史”几乎可以说是『圣经神学』的同义词——至少从它[圣经神学]要解释所有的特殊启示这个宽泛的任务看来。不过，不一定要从这么广大方式来从事圣经神学；有时候，一些主题可以用圣经神学的方式来处理。例如，敬拜圣地的圣经神学，会试图去认识这个特定的主题如何在救赎历史中展开，从启示的一开始，直到末了。另一个圣经神学比较狭窄的应用是研究一个特定的时段中，启示的展开（例如，被掳后的圣经神学）；或研究一个特定作者如何发展一些主题（例如，使徒约翰的圣经神学）。不过，最终来说，只有当它们试图增进对救赎历史作为一个整体进展的了解时，这些比较狭窄的应用，在本质上才是真正的圣经神学。
Biblical
theology and systematic theology are two different manners of arranging the
teaching of the scriptures. Biblical theology seeks to understand the
progressive unfolding of God's special revelation throughout history, whereas
systematic theology seeks to present the entire scriptural teaching on certain
specific truths, or doctrines, one at a time. Biblical theology is thus
historical and chronological in its design; and in fact, a close synonym for
biblical theology, at least in its wide-angle task of accounting for all of
special revelation, is the term “redemptive history”. Biblical theology is not
always pursued in so broad a fashion, however; sometimes, certain themes are
approached in a biblical theological manner; for instance, a biblical theology
of holy space in worship would seek to understand how that specific motif
unfolded in redemptive history, from the beginning of revelation until the end.
Another narrower application of biblical theology would be the study of the
unfolding of revelation during a specific time period (for example, post-exilic
biblical theology); or the study of the development of themes in a particular
author (for example, Johannine biblical theology); but ultimately, even these
narrower applications are truly biblical-theological in nature only as they
seek to advance an understanding of the progression of redemptive history as a
whole.
另一方面，系统神学的安排，不是按照时间的顺序，也不考虑教义逐渐发展的过程，而是按照主题，从一开始就考虑启示的完整形式。此完整的形式乃是启示作为一个整体所最后采认的。系统神学试着要回答这个问题：“对于罪，救恩或圣灵等教义真理的全貌，我们能知道多少？”因此，系统神学是从神格（Godhead）的教义，或神学本体（theology proper），进展到基督论，圣灵论，天使论，救恩论等等，详尽地处理每个主题。
Systematic
theology, on the other hand, is laid out, not chronologically, nor with a
consideration of the progressive development of doctrines, but thematically,
taking into account from the outset the complete form which revelation as a
whole has finally assumed. Systematic theology attempts to answer the question,
“what is the full extent of the truth that we may know about the doctrine of
sin, or salvation, or the Holy Spirit, etc.?”. Hence, systematic theologies
progress from the doctrine of the Godhead, or theology proper, to christology,
pneumatology, angelology, soteriology, and so on, treating each theme
exhaustively.
29. 圣经神学为什么重要？
Why is Biblical Theology
important?
圣经神学是很重要的学科，有下面几个理由：首先，它帮助我们决定圣经中那些主题和真理是真正重要的，以及为什么是重要的。当我们试着去认识圣经自然展开的过程，以及其主题如何发展，越来越成熟，我们就会开始明白圣经真正强调的是什么。如果我们只依靠系统神学，我们也许会认识许多关于天使和人、罪和救赎的真理，但是这些真理中，哪一个是最重要的？在特殊启示的发展历史中，什么是最强调的？认识基路伯和撒拉弗，和认识称义与救赎一样重要吗？
Biblical
theology is an important discipline for several reasons; first, it helps us to
determine what themes and truths of scriptures are really important, and why.
As we seek to understand how the scriptures naturally unfold, and how its
themes are developed and grow ever more mature, we start to realize what's
truly being emphasized. If we relied on systematic theology alone, we might
come to know many truths about angels and men and sin and redemption, but which
of those truths are the most important? Which are the most emphasized and
developed in the history of special revelation? Is it as important to know
about cherubim and seraphim as it is to know about justification and redemption?
第二、圣经神学给我们一幅大略而完整的“构图”（big
picture） ，向我们说明圣经真理是如何前后一贯、彼此相关的，以及整体的意义。圣经不是给我们作为一本有许多真理和教义的手册，而是基本上要作为一个如史诗般壮阔的故事，其中存在的真理都是要描绘一位伟大英雄的荣耀，祂是旧约圣经所应许，所预示，所预备的，祂终于降生来完成祂在新约圣经中宏伟而多面向的工作。单靠系统神学无法给我们圣经里这个史诗般的、以基督为中心的意思。圣经是统一的整体，见证神借着祂永恒的儿子，凯旋的基督，所作的大能的救赎工作。
Second,
biblical theology gives us the “big picture,” and shows us how all the truths
of the bible cohere and relate to each other, and make sense as a whole. The
bible was not given to us as a handbook of various truths and doctrines, but
fundamentally as an epic story, in which all truths exist to portray the glory
of one great Hero, promised, foreshadowed, and prepared for in the Old
Testament, and finally coming to accomplish his magnificent and many-faceted
work in the New Testament. Systematic Theology alone does not give this epic,
Christ-centered sense of the bible as one great unified whole, testifying to
the mighty work of God's redemption through his eternal Son, the triumphant
Christ.
第三、圣经神学在要求解经时要严格应用历史-文法释经法，是很有帮助的。圣经神学，因为其本质的缘故，必须考虑特殊启示的历史和背景，并回答这些问题，即为何一卷特定的书卷会在一特定的时间写成，它探讨的是些什么问题，它如何进一步为世界和神的百姓，为基督的降临做好准备，等等。基于这个理由，它对任何草率的“证明经文”倾向，是健康的修正。
Third,
biblical theology can be helpful in demanding the application of a rigorous
historical-grammatical hermeneutic in exegesis. Biblical theology, by its very
nature, must take into account the history and context of special revelation,
and answer the questions of why a particular book was written at a particular
time, what problems it addressed, how it further prepared the world and the
people of God for the coming of Christ, and so on; and for this reason, it can
be a healthy corrective to any tendency toward careless “proof-texting”.
30. 系统神学为什么重要？
Why is Systematic Theology
important?
虽然系统神学有其潜在的弱点和陷阱，是圣经神学可以作为辅助修正的，它也有其长处，可以弥补圣经神学可能的一些不足。例如，系统神学会确保所有圣经的教义在基督徒的认识中可以找到一个位置；每一个教义都从整个圣经的见证者，被详尽处理了，以至于没有任何遗漏或疏忽。同样，系统神学也确保我们对某个特对一个教义，在启示历史可能的范围内，作最全面和最终极的表达，以至于没有忽略或忘却圣经中后来任何的澄清。
Although
systematic theology has its potential weaknesses and pitfalls, to which
biblical theology may serve as a helpful corrective, it also has its strengths,
and may prove to be the remedy to certain possible shortcomings of biblical
theology. For instance, systematic theology ensures that all the doctrines of
the bible find a place in the Christian's understanding; every doctrine is
treated exhaustively, from the entire testimony of the scriptures, so that
nothing “falls through the cracks,” or is overlooked. Also, systematic theology
ensures that one's understanding of a given doctrine is the most developed and
up-to-date that it can possibly be. Systematic theology demands the fullest and
most final expression of a doctrine that revelatory history has made possible,
so that there is no overlooking or forgetting any later clarification in the
scriptures.
按同一个脉络，系统神学藉著以经文比较经文，根据所谓“信仰的类比”（analogy of faith）的原则，就排除了我们对教义理解上任何潜在的不一致性。与任何特定主题有关的所有经文被排列在一起，加以比较；任何看似彼此矛盾的经文要加以解决，达成和谐。最后，系统神学的价值在于能对基督徒世界观作出全面的解释。因为它把圣经的真理，组织成一个完善的系统，就有无上的价值，可以向世界解释基督教是什么，并根据圣经、以合乎逻辑的方式为它辩护，并劝化和装备基督徒，以知识和理性去和他人进行互动。
Along
the same lines, systematic theology, by comparing scriptures with scriptures,
according to the so-called “analogy of faith,” precludes any potential
inconsistencies in one's doctrinal understanding. The scriptures are all
brought together and compared side-by-side, in relation to any particular
theme; and any scriptures that seem to be contradictory are ironed out and
brought into harmony. Finally, systematic theology is valuable as a
comprehensive explanation of the Christian worldview. Because it brings all the
truths of the bible into a well-organized system, it is invaluable for
explaining to the world just what Christianity is, defending it logically and
scripturally, and edifying and equipping Christians to interact knowledgeably
and reasonably with others.
31. 什么是圣约神学？
What is Covenant Theology?
圣约神学是认识圣经最主要故事情节的一个框架，它强调无论是神的救赎计划，或是祂和人类打交道，都是毫无例外地，按照祂以主权所设立的约来进行的。虽然早期教会的教父们，已经认识到神的圣约的重要性，但是圣约神学并没有得到全面的发展，也没有对圣经启示完整的范围进行思考。这种情形，一直到16-17世纪的改教家，例如Johannes Cocceius 和 Herman Witsius，才有了转变。威敏思特信仰告白是17世纪具有里程碑意义的文件，它从头到尾展示了健全的、完全发展的圣约神学。
Covenant
Theology is a framework for understanding the overarching storyline of the
bible, which emphasizes that God's redemptive plan and his dealings with
mankind are without exception worked out in accordance with the covenants that he
has sovereignly established. Although the importance of the divine covenants
has been realized since the time of the earliest church fathers, Covenant
Theology was not articulated as a thoroughly developed system, taking into
account the entire extent of biblical revelation, until the days of the
sixteenth and seventeenth century reformers, such as the influential Johannes
Cocceius and Herman Witsius. The Westminster Confession of Faith is a landmark
seventeenth century document that displays a robust, fully-developed Covenant
Theology throughout.
基本上，圣约神学把圣经启示组织成三个统一但不同的圣约：1)
救赎之约（Covenant of
Redemption）。这是在永恒的过去里，三一真神的三个位格间，彼此的圣约；在此约中，父神应许要把一群百姓赐给圣子作为产业，而圣子就担起救赎他们的工作；2) 工作之约（Covenant of Works）。神吩咐亚当，庄严地应许他，如果他在伊甸园里通过考验期的测验（probationary test），就会得到永恒的生命。（许多圣约神学家把神在西乃山所赐的圣约，视为在一定意义上，是工作之约的重新发布republication），最后是3) 恩典之约（Covenant of Grace）。在堕落之后，神马上与亚当立了此约，祂应许会差派一位女人的后裔，打败诱惑人的蛇（创3：15）。在恩典之约中，神应许一位凯旋者，要作为祂子民圣约的代表，完成被破坏了的工作之约，因此代表他们赢得圣约的祝福。圣经所有后来的约，例如神对挪亚，亚伯拉罕，大卫所确认的，以及新约（New Covenant）——在耶利米和以西结的先知预言中，应许要应验这些先前的圣约——都是有机地相连的。这些圣约基本上是同一个永恒的恩典之约，不同的安排（administrations，或譯為執行、照管）。這些不同的安排，都是建立在前一个安排的基础上，而且都要在基督以祂的血所立的新约中，得到实现。
Basically, Covenant Theology organizes
biblical revelation around three unified but distinct covenants: the Covenant
of Redemption, between the persons of the Trinity in eternity past, in which
the Father promises to give a people to the Son as his inheritance, and the Son
undertakes to redeem them; the Covenant of Works, which God enjoined upon Adam
in the Garden, solemnly promising him eternal life if he passed the
probationary test in the Garden of Eden (also, many covenant theologians see
the covenant given on Mount Sinai as being in some sense a republication of the
Covenant of Works); and finally, the Covenant of Grace, which God first entered
into with Adam immediately after the Fall, when he promised to send a Seed of
the woman, who would defeat the tempting serpent (Gen. 3:15). In the Covenant of
Grace, God promises a champion to fulfill the broken Covenant of Works as a
federal representative of his people, and so to earn its blessings in their
behalf. All the later covenants of the bible, such as those which God confirmed
to Noah, Abraham, David, and the New Covenant which promises to fulfill these
prior covenants in the prophecies of Jeremiah and Ezekiel, are all organically
connected, essentially being different administrations of the one eternal
Covenant of Grace, which build upon each other and are all brought to
completion in the New Covenant which Christ inaugurated with his shed blood.
不同的神学家已经提出对圣经中的圣约不同的定义，不过，最好的一个也许是O. Palmer Robertson的句子：“一个全权施行的血的约定。”（A bond-in-blood sovereignly administered。）（The Christ of the
Covenants, P&R Publishing, p. 15）（诚之按：可参考M. Kline 的定义-- an oath-bound, divinely sanctioned commitment, 见 http://www.upper-register.com/papers/what_is_covenant.html）。圣约的典型特色，就是有外在可见的记号和印记（a
visible sign and seal），目的是要“提醒”神，不要忘记祂对与祂立约的子民所作的应许。举一些圣约记号的例子：赐给挪亚的彩虹，给亚伯拉罕的割礼；以及在基督降生后给信徒的洗礼和圣餐。
Different
theologians, have proposed several different definitions of a biblical
covenant; but perhaps the best is O. Palmer Robertson's phrase, “A
bond-in-blood sovereignly administered” (The Christ of the Covenants, P&R
Publishing, p. 15). Covenants are typically characterized by a visible sign and
seal, which serves to “remind” God of his promises to those whom he has entered
into covenant with. Some examples of these covenant signs are the rainbow,
given to Noah; circumcision, given to Abraham; and baptism and the Lord's
Supper, given to believers after the coming of Christ.
32. 圣约神学为什么重要？
Why is Covenant Theology
important?
如果圣约神学按照它所说的，是一个理解圣经的框架，把圣经对掌管历史的神如何对待祂的百姓或把自己启示给他们的唯一方式展示出来， 那么，圣经神学的重要性就是很明显的了。如果我们没有与神立约，我们就永远不会认识祂。而如果我们不认识圣约的重要性，我们就无法明白圣经的一大部分。用最简单的表达方式来说，耶稣洒下祂的血所成就的是什么？根据最后晚餐祂所说的话，祂的死的意义，可以用一个词来总结：“新约”（太26：28）。如果我们不明白圣约的用语，这顶多会让我们对基督的死所带来的恩惠有一个非常模糊的认识；而如果我们不敬拜神的圣约之间统一和有机的联系，我们就会错过圣经的融贯性，神救赎计划的统一性，以及基督在圣约中的中心性。耶稣基督是圣经中唯一伟大的英雄。
If Covenant Theology is what it claims
to be, that is, if it is the framework laying out the biblical understanding of
the only manner in which the God of history has ever dealt with his people or
revealed himself to them, then its importance should be obvious. If we are not in
covenant with God, we will never know him at all. And if we do not understand
the importance of the covenants, we will not be able to make much sense of vast
portions of the bible. What was it, in the simplest mode of expression, that
Jesus shed his blood to accomplish? According to his own words at the last
Supper, the significance of his death was summed up in one term, “New Covenant”
(Matthew 26:28). If we do not understand covenant terminology, this will leave
us at best with a very fuzzy understanding of the benefits of Christ's death;
and if we do not understand the unity and organic connectedness of the divine
covenants, we will miss the coherence of the bible, the unity of God's
redemptive design, and the centrality of the Christ of the covenants, who is
the bible's great hero.
17世纪荷兰神学家Herman Witsius的著作：The Economy of the Covenants between God and Man
(reprinted in 1990 by den Dulk Christian Foundation)。巴刻（J. I. Packer）为这本书写了序言（http://gospelpedlar.com/articles/Bible/cov_theo.html），把这本里程碑的著作介绍给当代的读者。这是一篇简单却深刻，而且引入深思的文章。在这篇文章中，巴刻总结了圣经神学的重要性，有三点：首先，“除非用圣约的框架来看神的福音，我们才能正确地理解它”，这是因为福音的应许都是神邀请罪人进入恩典之约，并享受约的好处的邀请。
In a
simple yet profound and provocative article introducing to a modern audience
the monumental work of Herman Witsius, The Economy of the Covenants between God
and Man (reprinted in 1990 by den Dulk Christian Foundation), J. I. Packer sums
up the importance of Covenant Theology in three statements: first, “the gospel
of God is not properly understood till it is viewed within a covenantal frame,”
since the gospel promises are all invitations to sinners to enter into the
Covenant of Grace, and enjoy its benefits.
第二，“除非用圣约的框架来看神的话，我们才能正确地理解”，这是因为构成“圣经骨架”的，是一位伟大英雄的故事，祂应许要完成那一件伟大的工作，这件工作和“人与上帝的圣约关系有关，这个关系首先被破坏，然后得到了恢复”；进一步说，把圣经众多书卷结合在一起的几股合一的股绳，首先是圣约的应许：“我要作你们的神，你们要作我的子民”，这是上帝透过祂连续不断的对圣约信心和生活的命令，要对选民应验的。第二股股绳是圣约的信差与中保，神-人耶稣基督，先知与君王，祭司与祭物，旧约所预言、新约所宣讲的弥赛亚。第三股股绳是神唯一的一群百姓，圣约的群体，选民的整体。他们是神使他们归信，也保守他们信心的人，从亚伯，挪亚，亚伯拉罕，到以色列的余民，到普世新约教会中相信的犹太人和外邦人；以及第四股股绳，圣约敬虔唯一的模式，由信心、悔改、爱、喜乐、赞美、盼望、恨恶罪、喜爱圣洁、祷告的灵，以及随时准备好与世界、肉体和撒但争战，以荣耀神……这个模式也许是在路德的“小圣经”，诗篇中，最完整地展示出来的，但在新旧两约中神的仆人的生活中也可以见到，并且在新旧约圣经的每一卷书卷中多多少少反映出来的。
Second,
“the Word of God is not properly understood till it is viewed within a
covenantal frame,” since the story that forms “the backbone of the bible,” a
story with one great Hero and the one great work that he undertakes to perform,
“has to do with man's covenant relationship with God first ruined then
restored”; and further, the unifying strands that bind together the books of
the Bible are, first , the one covenant promise, sloganized as "I will be
your God, and you shall be my people," which God was fulfilling to his elect
all through his successive orderings of covenant faith and life; second , the
one messenger and mediator of the covenant, Jesus Christ the God-man, prophet
and king, priest and sacrifice, the Messiah of Old Testament prophecy and New
Testament proclamation; third , the one people of God, the covenant community,
the company of the elect, whom God brings to faith and keeps in faith, from
Abel, Noah and Abraham through the remnant of Israel to the worldwide New
Testament church of believing Jews and Gentiles; and fourth , the one pattern
of covenant piety, consisting of faith, repentance, love, joy, praise, hope,
hatred of sin, desire for sanctity, a spirit of prayer, and readiness to battle
the world, the flesh, and the devil in order to glorify God . . . a pattern displayed
most fully, perhaps, in Luther's "little Bible," the Psalter, but
seen also in the lives of God's servants in both Testaments and reflected more
or less fully in each single one of the Old and New Testament books.
第三、“除非用圣约的框架来看神的真相，我们才能正确地理解”，这是因为神已经启示祂三一神间最根本的爱与合一，以及祂的位格中其他深不可测的属性，诸如祂绝对的信实、公义和主权的怜悯，只有透过祂在人类历史中所展现出来的圣约，即三一真神间『救赎之约』的表达与反射，才能以一种经济和确凿的方式，展示神基本本质的丰富，以至于人可以认识到祂是谁，并被带进与祂个人的关系中（以上的摘引都出自巴刻的这篇序言）。
Third,
“the reality of God is not properly understood till it is viewed within a
covenantal frame,” since God has revealed his essential inter-trinitarian love
and unity, and the otherwise unfathomable attributes of his person, such as his
utter faithfulness, righteousness, and sovereign mercy, only in and through the
Covenant which he worked out in human history, and which is an expression and
reflection of the trinitarian Covenant of Redemption, that displays the
fullness of God's essential nature in an economic and tangible way, so that men
might both learn who he is and be brought into a personal relationship with him
(all quoted portions above are taken from Packer's introductory article in the
above-mentioned work).
33.圣约神学是替代神学吗？
Is Covenant Theology the same
as Replacement Theology?
今天不难听到一些论证说圣约神学是反犹太人的，因为它教导新约教会取代了神在旧约的子民，即以色列民族。这些批评圣约神学的人用了「替代神学」这个轻蔑的词，来描述他们所相信的圣约神学的教导。
It is
not uncommon today to hear the argument advanced that Covenant Theology is
anti-semitic, because it it is erroneously accused of teachubg that the New
Testament Church replaces God's Old Testament people, ethnic Israel. Some of
these critics of Covenant Theology (such as Dispensationalists and Progressive
Covenantalists) use the pejorative term “Replacement Theology” to describe what
they believe Covenant Theology teaches.
然而，这个词错误且不当地代表了圣约神学：虽然圣约神学强调神的子民在整个救赎历史中的合一，并否认教会是一群独特的神的子民，是与神其馀的子民（即种族意义上的以色列）同时并存的（如同圣经教导的，见问题解答19-22）；然而，它肯定不会教导教会「取代」了以色列。正好相反的，它教导的是教会从神开始与亚当立了恩典之约后，就存在了，而是让教会中旧约时代是由以色列国中信靠神的馀民所组成的，神的设计（计划）总是要将它扩展，并把世上万国带到祂的羊圈之内，正如他对亚伯拉罕的应许（创12：3；加3：7-9）。今天，神已经完成了这个工作，也因此，祂的教会是由犹太国中相信的馀民所组成的（一如以往），也是由外邦人中相信的馀民所组成的——他们被嫁接到这个身体，成为这个身体的一部分。因此，以色列不是被取代了，而是被扩大了，使它可以涵括地上万国中靠信心成为亚伯拉罕的子孙的人。
However,
this term is an inaccurate and unfair representation of Covenant Theology since
no Covenant Theologian we have ever run into would recognize himself to teach
such a thing: while it is true that Covenant Theology emphasizes the unity of
God's people throughout redemptive history, and denies that the Church is a
distinct people of God that exists alongside his other people, ethnic Israel
(as does the bible, see questions 19-22 above); yet it most certainly does not
teach that the Church “replaces” Israel. Quite to the contrary, it teaches that
the Church has been in existence ever since God first established his Covenant
of Grace with Adam, and that, while the Church was composed of the believing
remnant of national Israel during the Old Testament era, God's design was
always to expand it and bring all the nations into its fold, just as he
promised Abraham (Gen. 12:3; Gal. 3:7-9). Today he has done that, and so now,
his Church is composed both of the believing remnant of the Jewish nation, as
it always has been, and also of a believing remnant of the Gentiles, who have
been grafted in and made a part of the same body. So Israel has not been
replaced, it has just been expanded to include Abraham's children by faith from
every nation on earth (Ephesians 2; Galatians 2 & 3).
很不幸地，过去有些基督徒神学家是反犹主义者，包括在圣约神学的圣经结构被定型以前和以后；但是反犹主义不是圣约神学的内涵。正确理解圣约神学的人就会明白，它主张的是要接纳以色列国中相信的馀民，使他们成为神的教会中必要的一部分（见罗11章）。
Sadly,
some Christian theologians of the past have in fact been anti-semitic, both before
and after the crystallization of the biblical framework of Covenant Theology;
but anti-semitism is not at all intrinsic to Covenant Theology which, when
properly understood, demands an ongoing acceptance of the believing remnant of
the Jewish nation as a necessary part of God's Church (see Romans 11).
34.
工作之约，恩典之约和救赎之约有何不同？
What is the difference between
the Covenant of Works, the Covenant of Grace, and the Covenant of Redemption?
圣约神学看到三个基本的、全面的圣约，是从远古到永恒未来之救赎历史的架构。这些圣约，虽然各自不同，却是紧密相连的。这三个圣约中，最基本的是神学家所谓的“救赎之约”（Covenant of Redemption）。这是指三一真神在远古的时候，彼此所作的约定：圣父设计救赎，圣子答应承担救赎，而圣灵答应要把施行救赎的结果。在这个首先的神的圣约中，所有基督会救赎的人，所有要赐给祂作为祂受苦的奖赏的人，都是在世界被创造以前圣父所拣选的人。
Covenant
Theology sees three basic, comprehensive covenants which structure all of
redemptive history from eternity past to eternity future. All of these
covenants, though each one is distinct, are very closely interconnected. The
most fundamental of these three covenants is what theologians call the
“Covenant of Redemption”. This refers to the inter-trinitarian pact made in
eternity past, in which the Father designed, the Son agreed to undertake, and
the Spirit agreed to apply the results of redemption. In this first divine
covenant, every person whom Christ would redeem, and whom he would be given as
the reward for his sufferings, was chosen by the Father before the worlds were
ever created.
『工作之约』（Covenant of Works）与『救赎之约』是相关的，因为它为圣子所承担要完成的工作设好了舞台，并且为祂在履行『救赎』——祂与父神所约定要赐给祂的子民的——时所要成就的事定好了条件。在这个圣约中，圣父为人——按照祂的形象所造的，被造界的高峰——制定了一些规条（stipulations），并且应许要把永生——神的同在最大的祝福——作为人成功地完成这些条件的结果。如果基督要完成救赎之约对祂的要求，那么，祂就必须作为盟约的头，或祂所约定要拯救的子民的代表。
The
Covenant of Works is related to the Covenant of Redemption in that it sets the
stage for the work that the Son undertook to accomplish, and gives the terms of
what he would have to do in the pursuance of the redemption that he had
covenanted with the Father to provide for his people. In this covenant, the
Father lays certain stipulations upon man, his climactic creature formed in his
image, with the promise of eternal life in his most blessed presence as the
outcome of successfully fulfilling his terms. If Christ would accomplish what
the Covenant of Redemption requires of him, then, he must fulfill the terms of
the Covenant of Works perfectly; he must do so as a man; and he must do so as
the federal head or representative of the people he had covenanted to save.
最后，恩典之约与工作之约的关系非常紧密，基本上是因为它是工作之约的再版（republication），也应许与神同在的永生，条件是完美地成就神的命令。不过，它有一个附加的但书：因为亚当，人类的第一个盟约的头，未能遵行圣约的条件，神白白应许要差派一个新的盟约的头，基督，完成亚当未能完成的，并赢得圣约——亚当所破坏的——的奖赏。当然，背约必然会带来惩罚，基督也必须满足亚当为自己和他的后裔所带来的咒诅。在恩典之约中，神单方面地应许祂永恒、令人喜悦的同在这个奖赏，并以祂自己为代价，起誓必定要成就此约。这可以在下面几件事上看出来：亚当犯罪后，祂提供并神宰杀了这个动物，以遮盖亚当的羞耻；挪亚洪水之后，祂所收回并射向自己的弓；以及祂在亚伯拉罕面前被切成两半的动物中间走过，等等。而最终，当基督为我们承担圣约的咒诅——是我们在亚当里配受的，也得到了成全；这是祂作为我们新的盟约的头，靠着祂完美顺服的一生，为我们所赢来的，所有圣约的祝福。圣经中提到的所有的历史中的圣约，都是恩典之约有机相连的表达或安排（administrations）。
Finally, the Covenant of Grace, is
closely related to the Covenant of Works, in that, it is basically a
republication of that Covenant, and promises the same end of eternal life in
God's presence, on the condition of the perfect fulfillment of God's commands. However, it has an
added proviso: because Adam, the first federal head of the human race, failed
to keep the terms of the covenant, God freely promised to send a new federal
head, the Christ, to do what Adam had failed to do, and to win the rewards of
the covenant that Adam had broken. Of course, as this broken Covenant already
demanded punishment, the Christ was also required to satisfy the curse that
Adam had called down upon himself and his descendants. In the Covenant of
Grace, God unilaterally promises the reward of his eternal, favorable presence,
and he pledges by his own person and at his own expense to do so. This may be
seen in the animal he provided and killed to clothe Adam's shame, in the bow
drawn back against himself after Noah's flood, in his walking alone through the
severed animal halves before Abraham, etc. And ultimately, it was fulfilled
when Christ underwent the covenant curses for us who had merited them in Adam;
and won for us as our new federal head, by a life of perfect obedience, all the
covenant blessings. All of the historical covenants mentioned in the scriptures
are organically-connected expressions or administrations of the Covenant of
Grace.
35.
工作之约是否有圣经根据？
Is there a biblical basis for
the Covenant of Works?
虽然“工作之约”这个词不是圣经的用词，而且虽然“圣约”这个字没有用来描述神与亚当在伊甸园里的关系，我们有几个理由相信这个概念是非常合乎圣经的，即使这个词没有出现在圣经里。首先，圣经把创造本身描绘为与神存在在一种圣约的关系之中（耶利米书33：20-26）；而若创造在一般的意义上是神在约里所设立的，那么，人作为按照神的形象被造，是被造界的高峰，他被造的本身，就何等地更加必然是与神有着立约的关系的呢？
Although
the term “Covenant of Works” is not a biblical designation, and although the
word “covenant” is not used to describe God's relationship with Adam in the
Garden, there are several reasons for believing that the idea is eminently
biblical, even if the precise term is not. First, creation itself is portrayed
in the scriptures as existing in a covenantal relationship with God (Jeremiah
33:20-26); and if creation in general is established in covenant with God, how
much more must the climactic figure of creation, the man created in God's own
image, necessarily be in covenant with God from his very creation?
第二，创世记中关于人的创造，非常清楚地展示了作为圣约特色的所有元素：首先是一段序言，强调祂先前的工作中所显明出来的伟大（1：1-27；2：5-9）；第二、有一些特殊的条例，要放在那些与神进入圣约关系的人身上（1：28；2：15-17）；第三、不顺服时的负面奖惩（sanction）：死亡（2：18），这成为我们理解第四点的保证；第四、顺服所隐含的正面奖惩：永生（以上的分析取自Peter Golding,《圣约神学》。
Second,
the account of man's creation in Genesis very clearly displays all the elements
that characterize later covenants: first, a preamble emphasizing the greatness
of God as seen in his prior works (1:1-27; 2:5-9); second, particular
stipulations placed upon those with whom God is entering into relationship
(1:28; 2:15-17); third, the negative sanction of death, in the case of
disobedience (2:18); which gives warrant for understanding, fourth, an implied
positive sanction of eternal life for obedience (analysis above taken largely
from Peter Golding, Covenant Theology, Mentor 2008, p. 118).
第三、创世记载提供了似乎是作为圣约的记号或圣礼的描述：生命树。
Third,
the creation account provides a description of what appears to be functioning
as a covenant sign, or sacrament, in the Tree of Life.
第四、何西阿书6：7所有可能的翻译是：“他们都像亚当背约”，给我们最确定的指示，说明亚当被造时，神与他立了约。
Fourth,
the most likely translation of Hosea 6:7, “They like Adam have transgressed the
covenant,” gives a definite indication that a covenant was made with Adam at
the time of his creation.
第五，也是最重要的，罗马书5；12-21的语言和教导，要求我们把亚当理解成我们盟约的头，或圣约的代表。在这段对圣约神学来说，是非常重要的经文中，亚当被描述为我们第一个盟约的头，他的失败使我们在神面前都成为有罪；但是与基督对比，基督，我们第二位盟约的头，把完美的义呈献给神，祂的成功使我们在神面前可以成为义。因此，如果基督在恩典之约中是作为盟约的得胜者，成就了我们的救恩，为我们完成了圣约的条件；那么，这段经文就无可争辩地将亚当放在相同的角色中，也就是作为我们盟约的头，成功地（或失败了）为我们完成了圣约的条件。如此，他在伊甸园的失败，就表现为对圣约的悖逆；而这个圣约，很早就被称为“工作之约”了。
Fifth,
and most importantly, the language and teaching of Romans 5:12-21 demands an
understanding of Adam as our federal head, or covenant representative. In this
passage, which is monumentally important for Covenant Theology, Adam is
depicted as our first federal head, whose failure rendered us all guilty before
God; but in contrast to Adam, Christ, our second federal head, rendered to God
a perfect righteousness, and his success established us as righteous before
God. If, therefore, Christ was accomplishing our salvation as a federal
champion in the Covenant of Grace, whose terms he fulfilled for us; then this
passage indisputably casts Adam in the same role, that is, as our federal head
undertaking (but failing) to fulfill the terms of a covenant for us. Hence, his
failure in the Garden was manifestly a transgression of a covenant; and this
covenant has long been called the Covenant of Works.
有些神学家相信“工作之约”减损了神与人之间原本存在的个人与美好的关系，并降低上帝赐创造开始就向人显出的，人所不配的善意与仁慈；因此，有些人建议用其他的词来代替“工作之约”，包括：“自然之约”，“生命之约”，“创造之约”，以及“伊甸园之约”等等。
Some
theologians believe that the term “Covenant of Works” detracts from the
personal and favorable relationship that first existed between God and man, and
de-emphasizes the unmerited benevolence and kindness of God toward men from the
beginning of creation; and so, certain other terms have been suggested instead
of “Covenant of Works,” including, “Covenant of Nature,” “Covenant of Life,”
“Covenant of Creation,” and “Covenant of Eden”.
36.
恩典之约是否有圣经根据？
Is there a biblical basis for
the Covenant of Grace?
虽然“恩典之约”这个词不是圣经指定的，但是这个观念，强调神的圣约应许的统一性和融贯性，要为祂的名的缘故，救赎一群百姓，当然是最合乎圣经的。存在一个统一的恩典之约，是由创世记3：15，神所作的第一个福音应许的本质所表明的，在那里，神应许有一位将要来的救赎主，祂会由女人的后裔所生。圣经其余的部分，就是在展开这个应许，并且让这个应许越来越清楚，越来越具体，让我们看到这个应许会如何完成；而神与祂百姓所立的每个接续的圣约，都是要应验那最初的圣约应许的下一个步骤。因此，历史中的多个圣约，并不会取代或废除神与亚当在堕落之后所立的第一个圣约，而是保存它，以它为基础，建立在它之上的。若如同保罗坚决主张的，在西乃山所立的约，并不会废除亚伯拉罕的应许（加3：15-24），那么，后来的任何圣约如何能废除对亚当所作的第一个福音的应许呢？
Although
the term “Covenant of Grace” is not a biblical designation, the concept,
emphasizing the unity and coherence of God's covenanted promise to redeem a
people for the sake of his name, is most certainly biblical. The existence of
one unified Covenant of Grace is indicated by the nature of God's first
gospel-promise in Genesis 3:15, which promises a coming Redeemer that will be
born of the woman's seed. The rest of the bible unfolds and makes ever more
clear and specific the way in which this promise will come to fruition; and
each successive covenant that God makes with his people is another step taken
toward the fulfillment of that original covenant promise. The covenants in
history, therefore, do not replace or abrogate the first covenant made with
Adam after the Fall, but build upon and preserve it. If, as Paul so adamantly
argued, the Covenant made on Mount Sinai could not abrogate the Abrahamic
Promise (Gal. 3:15-24), then how could any later covenant abrogate the first
gospel promise made to Adam?
虽然有人认为创世记3：15的福音应许不能被称为圣约，但是它是神的主权所执行的，由献祭的血所认可（创3：21）的应许之恩典的约定，是清楚地以圣约的术语表达出来的。此外，圣经中第一次出现“圣约”这个词，在挪亚的时代，神告诉挪亚，“我要与你立约”（创6：18），这裡的“立”(establish) 约，不是“切”（cut，建立inaugurate）一个约，而是“确认”(confirmed)；这表明挪亚知道，当神临到他的时候，已经在执行一个约，这不外乎是对亚当的应许。我们必须注意不要贬低神在不同时期与人“切”的，具体的、历史性的圣约，包括挪亚之约，亚伯拉罕之约，西乃山之约，大卫之约，以及应验所有其他圣约的“新约”；但是我们也不可错过这些圣约之间有机的关联与统一性。它们乃是一步一脚印地展开神统一的救赎计划，直到所应许的基督终于到来，并将他们带到完美的结局。Although someone
might balk at the gospel promise of Genesis 3:15's being
called
a covenant, its nature as a sovereignly administered bond of promised grace,
ratified over the shedding of sacrificial blood (Gen. 3:21), is clearly cast in
covenantal terms. Furthermore, the first time the term “covenant” appears in
the bible, in the days of Noah, God tells Noah, “I will establish,” or “confirm”
(not “cut,” or “inaugurate”), “my covenant with you”; which indicates the Noah
was aware of a covenant already in force when God came to him, which could be
nothing other than the promise given to Adam.
We
must take care not to minimize the specific, historical covenants that God cut
with men at different times, including the Noahic, Abrahamic, Sinaitic,
Davidic, and the New Covenant which brings all others to fulfillment; but
neither must we miss the organic connection and unity between them all, as they
unfold God's unified plan of redemption one step at a time, until the promised
Christ finally comes and brings them all to perfect fruition.
37.
救赎之约是否有圣经根据？
Is there a biblical basis for
the Covenant of Redemption?
虽然“救赎之约”这个词不是圣经的用词，但是这个教导，很明显是合乎圣经的：在创世以前，三一真神的三个位格间达成了一个庄严的协定，要完成救赎的工作，父神应许要把一群百姓赐给圣子作为祂的产业，圣子答应会完成他们的救赎，而圣灵立约会为基督作见证，并将祂的救赎施行在祂百姓的心中。如此，根据神的见证，神的羔羊被认为是“世界创立以来被屠杀的”（启13：8，见吕振中译本；新译本也如此翻译），所以圣子要完成救赎的这个协议必然是在历史之前就奠定的。有好几处经文，为救赎之约的观念作见证。主要的一处是诗篇第2篇，那里用父神与基督立约的语言来描述基督。以赛亚书53：10-12也说到圣父和圣子之间，要完成救赎的约定；以弗所书1：3-14给我们三一真神所承担的角色的图画，那是每一个位格从永恒以来就要执行的。不过，描述救赎之约最清楚、最好的经文是在约翰福音。在那里，耶稣重复说到父神赐给祂的工作，所应许要给祂的荣耀的奖赏，以及差派圣灵施行祂救赎的好处，并实际地带来所应许的一群得赎的百姓，这是圣子毫无差误地顺服父神的功德。（见约翰福音5：17-31，36-37，43； 6：37-40，57；7：28-29，38-39；8：16-19，26-29，38，42，49-54；9：4；10：14-18，25-30，36-38；12：23-28，44-50；13：3，20，31-32；14：9-14，16-20，24-26；15：8-15，24-27；16：7-16，27-28；17章）。
（译按：路22：29 按希腊文直译，可以译为：I covenant with you a kingdom as a kingdom was
covenanted to me）
Although
the term “Covenant of Redemption” is not a biblical designation, the teaching
that, from before the creation of the world, the persons of the Trinity entered
into a solemn pact to accomplish the work of redemption, the Father promising
to give a people to the Son as his inheritance, the Son undertaking to
accomplish their redemption, and the Spirit covenanting to testify to Christ, and
apply his redemption to his people's hearts, is most evidently biblical. Thus,
according to the divine testimony, the Lamb was already considered as “slain
from the foundation of the world” (Rev. 13:8) so certainly was the agreement to
accomplish redemption established before history.
Several
biblical passages give clear testimony to the concept of the Covenant of
Redemption. One of the primary is Psalm 2, which depicts Christ relating the
terms of the Covenant that the Father had established with him. Isaiah 53:10-12
also speaks of the covenantal agreement between the Father and the Son in the
accomplishing of redemption; and Ephesians 1:3-14 gives a trinitarian picture
of the roles that each person of the godhead undertook from eternity to
perform. However, the clearest and best passages depicting the Covenant of
Redemption are to be found in the Gospel of John. There, Jesus repeatedly
speaks of the work that the Father gave him to do, the glorious reward that he
was promised, and the sending of the Spirit to apply the benefits of his
redemption and bring about in fact the promised reward of a redeemed people,
that was merited by the Son's unerring obedience to the Father (see John
5:17-31, 36-37, 43; 6:37-40, 57; 7:28-29, 38-39; 8:16-19, 26-29, 38, 42, 49-54;
9:4; 10:14-18, 25-30, 36-38; 12:23-28, 44-50; 13:3, 20, 31-32; 14:9-14, 16-20,
24-26; 15:8-15, 24-27; 16:7-16, 27-28; 17).