神学问答TheologicalFAQs50-62
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
50.
“在先的恩典”是什么意思？它合乎圣经吗？
What
does the term “prevenient grace” mean, and is it biblical?
“在先的恩典”（Prevenient Grace）是抗议文（the Remonstrance）所用的词。这是一份17世纪由雅各布?阿民念和追随他的人，为了抗议改教家所教导的加尔文主义的救恩论所构思的一份文件。“在先的恩典”本身的意思正如字面，是指“在之前就存在的恩典”；但是抗议文用它来指神毫无例外地给所有的人都恩典，这恩典使得所有的人有能力回应神的邀请，相信福音。落实到具体的人是否会相信福音，则取决与他是否选择使用这个神毫无分别给了所有的人的恩典（improve upon the grace）。因此，这个“在先的恩典”对选民来说就不是不可抗拒的；它只是劝说人，给人能力，但是人可以自由的接受或拒绝，完全取决于这个人的选择。在基督教界，许多阿民念/卫斯理派的神学家和宗派都持守这个“可拒绝的，毫无区别地给所有的人的在先恩典”的教义。
“Prevenient
Grace” is a term that was used in the Remonstrance, a seventeenth-century
document formulated by Jacobus Arminius and others, to protest the Calvinistic
soteriology of the Reformers. The term itself simply means “grace that comes
before”; but the Remonstrance cast it in terms of the grace of God given to all
mankind without exception, which enables all men to respond to God's invitation
and believe in the gospel. Whether or not anyone in particular does believe in
the gospel, then, is conditioned upon whether he chooses to improve upon the
grace which has been given indiscriminately to all. Prevenient grace,
therefore, is not irresistible for the elect; it is merely persuasive and
enabling, but may freely be accepted or rejected by the arbitrary choice of its
subjects. This doctrine of resistible, indiscriminate prevenient grace for all
men is held today in many Arminian/Wesleyan theologies and denominations
throughout Christianity.
然而，阿民念神学所解释的“在先的恩典”的教义，却没有圣经的支持。当然，神重生的恩典必定出现在信心之前，所以，从这个意义上说，恩典必然是“先在”的；然而，圣经的“先在恩典”，远远超过阿民念神学的观念。当神把这个使人复活的恩典赐给不信的人的时候，它不只是给他们活着的选择，而是真的使这个人活过来（弗1：1-5；结37：3-6，11-14；约1：11-13；3：3-8；5：21；雅1：18；彼前1：3；约壹5：1）；它不只是给人归向基督的能力，而是无可抗拒地、毫无例外地吸引他们（约6：37-40，45；诗65：4；罗9：15）；它不只是使他们能够选择善——如果他善用这个恩典（improve upon it），而是使他们遵行神的律例（申30：6；结11：19-20；36：26-27；耶31：33；32：40）。圣经反对阿民念“在先的恩典”的教义，而是教导只有两类人：父神所拣选，赐给圣子的人，他们毫无例外地都会归向祂（约6：37-40，45）；而那些父神没有赐给圣子的，就不是祂的羊，因此也不会信（约6：65；10：26；12：37-41）。没有第三类人的空间，即神吸引他们，但却不会善用这个恩典。此外，“先在的恩典”这个教义与使徒在林前4：7所说的特别是相反对的，在那里，保罗用夸张的口气问到，“使你与人不同的是谁呢？”先在的恩典说，因为我们选择善用神毫无例外赐给所有人的恩典，我们就和那些没有得救的邻居有所不同；如此，就与这节经文有明显的抵触。
However,
the doctrine of prevenient grace, as it is explained in Arminian theology,
finds no support from scripture. It is true, of course, that the regenerating
grace of God must come before faith, and so in that sense it is prevenient;
however, this biblical prevenient grace goes far beyond the Arminian
conception; when God grants his quickening grace to unbelievers, it does not
merely give them the option to be alive – it makes them alive (Eph. 2:1-5;
Ezek. 37:3-6, 11-14; John 1:11-13, 3:3-8; 5:21; Jam. 1:18; 1 Pet, 1:3; 1 John
5:1); it does not merely grant them the ability to come – it irresistibly draws
them all without exception (John 6:37-40, 45; Psalm 65:4 Rom. 9:15); it does
not merely make them able to choose good if they improve upon it – it causes
them to walk in God's statues (Deut. 30:6; Ezek. 11:19-20; 36:26-27; Jer.
31:33; 32:40). Against the Arminian doctrine of prevenient grace, the bible
teaches that there are only two classes of people: those whom the Father has
chosen and given to the Son, all of whom without exception will come to him
(John 6:37-40, 45); and those whom the Father has not given to the Son, who are
not of his sheep, and who therefore cannot believe (John 6:65; 10:26;
12:37-41). There is no room for a third class of people who have been given
God's drawing grace but who do not improve upon it. Furthermore, the doctrine
of prevenient grace is specifically argued against by the apostle in 1 Cor.
4:7, which asks rhetorically, “Who made you to differ?”. Prevenient grace says
that we make ourselves to differ from our unsaved neighbors, by choosing to
improve upon the grace that God gave to us all without exception; hence, it is
in manifest contradiction to this passage.
51.
“全然败坏”是什么意思？合乎圣经吗？
What does the term “total
depravity” mean, and is it biblical?
虽然“全然败坏”的意思不是说所有的人都会把邪恶淋漓尽致地表现出来，或一个人永远不会在相对上比另一个人更好，或在特定的情况下会“站在对的一边”；但是它真正的意思的确是说，无论人做的是什么，在上帝面前，都无法得到上帝完全的接纳。堕落的人尽最大的努力所得出的行动，仍然是有污点的，是不完美的，因此，在全然圣洁的造物主上帝面前，仍然是可憎的。基本上，全然败坏的教义，在加尔文主义的救恩论中，是要说明两件事：首先，人的行动最终都不是良善的，或是上帝可以完全接纳的；其次，人受到罪的败坏，完全无法在重生当中作出任何贡献，连寻求神，相信神，归向神这个最简单的行动，都不是靠他自己就够做到的。
Although
total depravity does not mean that all men will display evil to the fullest
extent possible, or that one man may never be good relative to another, or “in
the right” when it comes to a particular situation; yet it does mean that no
man can ever do anything whatsoever that is completely acceptable in the sight
of God. The very best acts of fallen man are tainted and imperfect, and thus
loathsome before the altogether holy God of creation. Basically, the doctrine
of total depravity, in a calvinistic soteriology, intends two things: first,
that no act of man is ultimately good or perfectly acceptable to God; and
second, that man is so corrupted by sin, that he is utterly unable to
contribute anything to his regeneration, even the simplest act of seeking God,
believing in him, or coming to him.
改革宗这个“全然败坏”的教义的这两个层面，可以找到许多圣经的支持。圣经清楚教导，人无法行善事，无法讨神喜悦，他完全被罪和魔鬼所捆绑，甚至他最好的行动在神面前也是污秽的衣服（创6：5；伯15：14-16；诗130：3；143：2；箴20：9；传7：20；赛64：6；页13：23；约3：19；8：34，44；罗3：9-12；6：20；8：8；提后2：25-26；多3：3；约壹5：19；雅3：8；约壹1：8）；它也教导人甚至无法寻求上帝，或相信祂，除非神自己吸引他，重生他，赐给他一个新的肉心（约3：3-8；6：65；10：26；12：37-41；罗3：10-11）。
Both
aspects of this reformed doctrine of total depravity find much scriptural
support. The bible clearly teaches that man cannot do anything good, he cannot
please God, he is utterly bound to sin and the devil, and even his best acts
are as filthy rags before God (Gen. 6:5; Job 15:14-16; Psa. 130:3; 143:2; Prov.
20:9; Eccl. 7:20; Isa. 64:6; Jer. 13:23; John 3:19; 8:34, 44; Rom. 3:9-12;
6:20; 8:8; 2 Tim. 2:25-26; Tit. 3:3; 1 John 5:19; Jam. 3:8; 1 John 1:8; ); it
also teaches that man cannot even seek God, come to him, or believe in him,
unless God himself draws him, regenerates him, and gives him a living heart of
flesh (John 3:3-8; 6:65; 10:26; 12:37-41; Rom. 3:10-11).
52.
败坏的人虽然无法行善，仍然可以信神，是吗？
Even though a depraved person
cannot do good works, he can still believe, can't he?
虽然阿民念者反对伯拉纠的教义（伯拉纠是第五世纪英国僧侣，他教导人没有在亚当里堕落，所以每个人都有与生俱来的能力去行善），然而他们仍然乐于主张人在败坏的海洋中，还至少保留了一个小小的“义的孤岛”；也就是说，人至少可以回应神在福音中的邀请，以信心归向神。
Although
Arminians object against the doctrines of Pelagius, the fifth-century British
monk who taught that man was not corrupted in Adam, so that each person has the
innate capacity to do righteous acts; yet they still like to maintain that man
still has at least one tiny “island of righteousness” left in the sea of
depravity; and that is, that all men can at least respond to God's offer in the
gospel, and come to him in faith.
然而，即使这个“义的孤岛”也还是不合圣经的；圣经教导说，若不是上帝主权的恩典，人连相信上帝或相信耶稣的话的能力都没有（约6：65；8：43-45；10：26；12：37-41）。此外，教导说人有“自由”意志去相信福音，有点要和上帝的能力和恩典过不去的味道，拯救我们的最终是上帝的恩典和能力，而不是我们里面任何的良善，所以唯独上帝可以得到荣耀。因此，圣经经常表明，即使信心和悔改也是上帝的礼物（约3：27；腓1：29；彼后1：1；徒5：3；11：18；16：14；18：27；弗2：8-10；提后2：25-26）。使徒保罗甚至说：“使你与人不同的是谁呢？你有什麽不是领受的呢；若是领受的，为何自夸，彷佛不是领受的呢？”（提前4：7）
However,
even this “island of righteousness” is unbiblical; the bible teaches that man
cannot even believe in God or believe the words of Jesus, apart from God's
sovereign grace (John 6:65; 8:43-45; 10:26; 12:37-41). Furthermore, this
teaching of man's “free” will to believe in the gospel is a slight against
God's power and grace, which saves us utterly apart from anything within
ourselves, so that God alone may be glorified. Hence, the bible frequently
indicates that even faith and repentance are God's gifts (John 3:27; Phil.
1:29; 2 Pet. 1:1; Acts 5:3; 11:18; 16:14; 18:27; Eph. 2:8-10; 2 Tim. 2:25-26).
Even as the apostle said, “Who makes you to differ? or what do you have that
you did not receive?” (1 Cor. 4:7).
53.
“无条件的拣选”是什么意思？合乎圣经吗？
What does the term
“unconditional election” mean, and is it biblical?
“无条件拣选”的意思是神拣选（或选择）人得救，不受在祂之外的任何条件所限定或影响。无条件拣选的教义是为了回应抗议文的教导而形成的。抗议文是由雅各布?阿民念和他的跟随者所写的，其看法是神拣选人得救的条件是祂预先看见人在时间内会有信心。为回应此教导，多特会议确认了教会历史上的教导，说神拣选我们，不是因为在我们里面有任何良善或祂在我们里面预先看见愿意相信的心，而是唯独根据祂自己良善的旨意。
The
term “unconditional election” simply means that God's election (or choice) of
those who would be saved is not conditioned upon or influenced by anything
outside of God himself. The doctrine of unconditional election was formulated
in response to the teaching of the Remonstrance, composed by Jacobus Arminius
and others, that God's election of individuals to salvation was conditioned
upon the faith which he foresaw that they would come to in time. In reaction to
this teaching, the Synod of Dort affirmed the historic teaching of the Church
that God elects us, not in response to any good or willingness to believe that
he foresees in us, but according to his own good purposes alone.
圣经很明确地维护无条件拣选的教义，宣告说神“救了我们，以圣召召我们，不是按我们的行为，乃是按祂的旨意和恩典；这恩典是万古之先，在基督耶稣里赐给我们的” （提后1：9；参弗1：3-6）。对此教义进一步的辩护可以在下面的问答中找到。
The
doctrine of unconditional election is very clearly upheld in the bible, which
proclaims that God “saved us and called us with a holy calling, not according
to our works, but according to his own purpose and grace, which was given to us
in Christ Jesus before the ages began” (2 Tim. 1:9; cf. Eph. 1:3-6). Further
biblical defense of this doctrine may be found in the questions below.
54.
圣经是否教导上帝拣选了祂预知会有信心的人？
Doesn't the bible teach that
God chooses those whose faith he foresees?
许多阿民念者相信圣经教导说上帝拣选了那些祂预先看见（预知）会有信心的人，他们主要是根据两节经文：罗马书8：30和彼得前书1：1-2。这两节经文都说到神的拣选或呼召那些祂预先看见的人。不过，这两节经文并未教导阿民念主义所宣称的。上帝拣选了那些祂预知的，而不是那些祂预先看见有信心或工作的人。但是“预知”一个人是什么意思呢？是说上帝对非选民的一切毫不知情吗？他们突然间出现在历史中，以至于让上帝吓了一大跳？当然不是这样：在整本圣经中，“认识”一个人的意思都是指与这个人有一种亲密的个人关系，这种关系与其他人是不同的（例如，见创4；1）。因此，上帝告诉以色列人，祂在世上所有的家族中只“认识”他们（摩3：2）——不是说祂不知道有其他的民族存在，而是因为祂和他们有一种独特的、特殊的关系。按照同样的脉络，基督宣告，有一天祂会告诉所有的宗教骗子，“我从来不认识你们”（太7：22-23），意思不是说上帝从知识上说不知道他们，而是说祂与他们没有关系。因此，按照圣经，上帝“预知”选民的意思，只是说祂唯独爱他们，特别喜爱他们，把他们视为和其他人不一样——在他们还没有出生之前，或还没有做任何善事或恶事之前。
Many
Arminians believe the bible teaches that God elects those whose faith he
foresees, based primarily upon two passages: Romans 8:30 and 1 Peter 1:1-2.
Both of these passages speak of God's election or calling of those whom he
foreknew. However, neither of these passages teach what Arminianism claims. God
chooses the people whom he foreknows, not the people whose faith or works he
foresees. But what does it mean to “foreknow” a people? Does it mean that God
did not know anything about any of the non-elect, that their sudden appearance
in history was a surprise to him? Of course not: the terminology of “knowing”
someone, throughout the scriptures, means having an intimate personal
relationship with that person, which is different from his relationship with
anyone else (see Genesis 4:1, for example). Hence, God tells Israel that he has
“known” them alone of all the families on the earth – not that he was unaware
that other tribes existed, but because he had a unique, special relationship
with them (Amos 3:2). In the same vein, Christ declared that he would one day
tell all religious imposters, “I never knew you,” which means, not that he was
intellectually unaware of them, but that he did not have a relationship with
them (Mat. 7:22-23). Thus, biblically, God's foreknowledge of the elect simply
means that he loved and desired them uniquely, and considered them different
from all others, before they were ever born or had done anything good or bad.
此外，圣经说到“预知一些人”的意思不是说“预先看见他们的信心”，单纯是因为其他经文非常清楚地告诉我们，上帝拣选我们，绝对不是因为祂预先看见我们的信心。上帝的拣选“不在乎那定意的，也不在乎那奔跑的，只在乎发怜悯的神……如此看来，神要怜悯谁就怜悯谁，要叫谁刚硬就叫谁刚硬。”（罗9：16，18）得救的人得到重生，“不是从血气生的，不是从情欲生的，也不是从人意生的，乃是从神生的。”（约1：13）上帝拣选圣徒不是根据任何祂在他们身上看见有任何的能力，血统，选择，寻求等等条件，这是许多经文清楚教导的，如：申7：7；罗9：11-13；林前1：27-29；4：7。
Furthermore,
the bible could not mean “foreseeing faith” when it speaks of “foreknowing
individuals” simply because other passages tell us very clearly that God
definitely did not choose us because he foresaw our faith. God's election does
not depend on “the one who wills or the one who runs, but on God, who shows
mercy; [for] he has mercy upon whom he will and he hardens whom he will” (Rom.
9:16, 18). They who are saved are regenerated “neither of bloodline, nor of the
will of the flesh, nor of the will of man, but of God” (John 1:13). That God's
election of the saints is not conditioned upon any power, nobility, choice,
seeking, etc., that he foresees in them is clearly taught in such passages as
Deut. 7:7; Rom. 9:11-13; 10:20; 1 Cor. 1:27-29; 4:7.
因此，如果上帝没有根据祂预先看见我们的信心或任何良善而拣选我们，圣经是否有说到祂为何拣选那些祂所拣选的人呢？有的，事实上，圣经清楚地说，上帝拣选了那些祂所拣选的人，完全是根据祂良善的旨意（弗1：5；提后1：9），是为了彰显祂的荣耀（赛43：6-7；罗9：22-24；弗2：4-7），是因为我们所不配得的爱（申7：6-8；帖后2：13），以至于一切有血气的，在神面前一个也不能自夸，好像一个人身上有什么理由使神拣选他得救一样（林前1：27-31）。
So
then, if God does not choose us according to his foreseeing in us faith or any
good thing, does the bible say why he does choose those whom he chooses? Yes,
in fact, the bible is clear that God chooses whom he chooses entirely according
to his own good pleasure (Eph. 1:5; 2 Tim. 1:9), for the display of his glory
(Isa. 43:6-7; Rom. 9:22-24; Eph. 2:4-7), because of his unmerited love (Deut.
7:6-8; 2 Thes. 2:13), and so that no flesh may boast before him, as if a person
had some cause within himself for his election unto salvation (1 Cor. 1:27-31).
55.
无条件的拣选是否会让上帝变成一个独断专横的暴君？
Doesn't the doctrine of
unconditional election make God an arbitrary tyrant?
罗马书第九章，当保罗清楚说到上帝无条件拣选一些人，却没有拣选另一些人，使他们得到永恒的救恩，保罗假想了一个反对此教义的人，发出这样的问题：“若如你所说，保罗，在他们还没有出生以前，或善恶还没有作出来之前，上帝就爱雅各而恶以扫，以显明祂拣选的旨意，这是不是意味着神是独断专横、不公平呢？”（见罗9：14）保罗大声地回答：“当然不是！从来不会这样！”上帝不是独断专横或不公平，但是祂的确按祂的旨意，拣选一些人得到祂的怜悯，并且使一些人心刚硬，这不是因为祂在任何人里面发现到有良善的意志或努力（罗9：15-16）。祂使法老王的心刚硬，是根据祂的计划，要在全地彰显祂权能的荣耀；祂主权地、按照祂的旨意，选择怜悯一些人，以彰显祂恩典的荣耀（罗9：17；对照罗9：22-24）。总之，“如此看来，神要怜悯谁，就怜悯谁；要叫谁刚硬，就叫谁刚硬。”（罗9：18）
In
Romans 9, when Paul is speaking very clearly of God's unconditional election of
some, and not others, to eternal salvation, a hypothetical objector to this
doctrine raises that very question: “If it is as you say, Paul, and God loved
Jacob and hated Esau before they were born, or had done anything good or bad,
just so that his own purposes might stand in election, does that not mean he is
arbitrary and unjust?” (see Rom. 9:14). Paul's response to this is a
resounding, “Of course not! May it never be!” God is not arbitrary or unjust –
but he does elect individuals to mercy and hardens others as he sees fit, and
for no good will or exertion that he sees in anyone (Rom. 9:15-16). He hardened
Pharaoh according to his purpose of displaying his glory in all the earth, and
he sovereignly chooses to have mercy on whomever he will, to display the glory
of his grace (Rom. 9:17; cf. Rom. 9:22-24). In sum, “Therefore, he has mercy on
whom he will and he hardens whom he will” (Rom. 9:18).
我们可以留意葡萄园工人的比喻（太20：1-6）：上帝选择怜悯一些人，而按照他们应得的，赐与另一些人，并没有使上帝变得不公平或独断专横。这是上帝的自由，是上帝在救恩中所发出的、人所不配得的怜悯与恩典，祂可以随自己的旨意行事。我们永远无法测透上帝深深的奥秘（罗11：33-36）；但是说这些话的愚顽人有祸了：“上帝为什么拣选一些人，而没有拣选另一些人，我找不到任何理由，所以祂必然是独断专横而不公平的。”相反，愚顽人啊，你最好还是和约伯说同样的话：“我是卑贱的！我用什麽回答你呢？只好用手捂口。”
We
would do well to heed Christ's parable of the workers in the vineyard (Matthew
20:1-16): just because God chooses to have mercy upon some does not make him
unjust or arbitrary for giving to others their just deserts. It is his free,
undeserved mercy and grace that he holds forth in salvation, and he may do with
it as he will. We may not fathom the deep and mysterious ways of God (Rom.
11:33-36); but woe to that one who foolishly says, “I see no reason for why God
chooses some and not others, so he must be arbitrary and unjust”. On the
contrary, O foolish man, you would do well to say with Job, “Behold, I am of
little worth; what shall I answer you? I lay my hand upon my mouth” (Job 40:4).
我们要挑战你仔细斟酌下面的经文。保罗在罗马书9：18-23遇到同样反对拣选的论证，说上帝是不公平的，是独断专横的：
Rom
9:18-23 如此看来，神要怜悯谁就怜悯谁，要叫谁刚硬就叫谁刚硬。 19 这样，你必对我说：「他为什麽还指责人呢？有谁抗拒他的旨意呢？」 20 你这个人哪，你是谁，竟敢向神强嘴呢？受造之物岂能对造他的说：「你为什麽这样造我呢？ 21 窑匠难道没有权柄从一团泥里拿一块作成贵重的器皿，又拿一块作成卑贱的器皿吗？ 22 倘若神要显明他的忿怒，彰显他的权能，就多多忍耐宽容那可怒预备遭毁灭的器皿， 23 又要将他丰盛的荣耀彰显在那蒙怜悯早预备得荣耀的器皿上。
We
would challenge you to wrestle with the following verses. Paul encountered this
very same argument against election in Romans 9:18-23; that it would make God
unjust and arbitrary:
18 So
then He has mercy on whom He desires, and He hardens whom He desires.
19
You will say to me then, "Why does He still find fault? For who resists
His will?"
20 On
the contrary, who are you, O man, who answers back to God? The thing molded
will not say to the molder, "Why did you make me like this," will it?
21Or
does not the potter have a right over the clay, to make from the same lump one
vessel for honorable use and another for common use?
22
What if God, although willing to demonstrate His wrath and to make His power
known, endured with much patience vessels of wrath prepared for destruction?
23
And He did so to make known the riches of His glory upon vessels of mercy,
which He prepared beforehand for glory,
首先，保罗不会我这种假设性的问题，除非他相信人的救恩最终的决定权是唯独在上帝的手中。保罗是说，上帝有绝对的主权，按祂所喜悦的来对待我们。你能否认祂有这种权利吗？重点是一个更伟大的真理：宇宙中没有一个比上帝更高的原则。希伯来人的神和希腊的众神完全不同，不必伏在一些更高的真理之下。上帝是最终极的真理，因此，若祂决定一件事是这样，按照定义来说，并不是独断专横。换句话说，除了上帝决定的这个事实之外，没有更好的理由。我们从这样的神学中得不到任何的安慰，即推销一个必须伏在某种比祂自己更高的原则的神。
To
begin with, Paul would not ask this hypothetical question unless He believed
the ultimate determination of ones salvation to be in the hands of God alone.
Paul is saying that God has the sovereign right to do with us whatever He
wants. Will you deny Him this right? This points to an even greater truth: that
there is no higher principle in the universe than God Himself. The Hebrew God
of the Bible is nothing like the Greek gods which must yield to some greater
truth. God is the ultimate Truth and therefore, if He determines something it
is, by definition, not arbitrary. In other words, there is no better reason for
anything than the fact that God determines it. We should draw no comfort from
the theology that promotes a god who must yield to something greater than Himself.
此外，既然我们认识神的属性，我们不能这样以为，在祂的想法中，祂拯救一些人而没有拯救其他的，是没有一些内在的理由或原因的——“因为上帝总是以祂的智慧来构思祂的计划，祂做计划不是毫无理由或冲动的——虽然祂并没有把这些计划启示给我们。祂的计划和工作的理由，并没有向我们揭露，这是祂自己的秘密，我们唯一知道的是祂对万事的谕旨都是正直的，都是智慧的，是根据祂自己所喜悦的旨意，我们从祂恩典的爱中就可以发现。”（Heinrich Heppe, Reformed Dogmatics）。我们不能因为不知道上帝为何拣选一些人归信，而没有拣选其他的人，就拒绝这个教义。因此，在缺乏更多启示资料的情况下，我们没有任何理由做更坏的假定，因此，我们怀疑神的良善是没有合理根据的。质疑上帝为什么只根据祂所喜悦的来拣选我们，是在怀疑上帝的良善。那些说上帝乃是“预知人的信心”的人，实际上是说，他们无法信任神会做好这个决定，他们宁可让这个决定落在堕落的个人手中，好像他会比上帝做出更好的选择。这也会让上帝对我们的爱变成是有条件的，是根据人天生的禀赋、智慧，或人里面的能力，而不是神自己。
Further,
since we know the character of God we must not think that, on His side, God had
no internal reasons or causes for saving some and not others - - “since the
divine purpose always conspires with His wisdom and does nothing without reason
or rashly; although these reasons and causes have not been revealed to us. In
His counsels and works no cause is apparent, it is yet hidden with Him, so that
He has decreed nothing except justly and wisely according to His good pleasure
founded on His gracious love towards us.” (Heppe, Reformed Dogmatics) Just
because we don’t know His internal reason for choosing some to faith and not
others is not reason enough to reject it. In the absence of relevant data, we,
therefore, have no reason whatsoever to assume the worse, so there are no
legitimate grounds for doubting the goodness of God here. Therefore, to doubt
that God can choose us based solely on his good pleasure, is to doubt the
goodness of God. The "foreseen faith" people are, in effect, saying
that they cannot trust God in making this choice and prefer it to be left up to
the fallen individual, as if he would make a better choice than God. This would
also make God's love toward us conditional and based on some inherent talent,
wisdom or strength found in the individual rather than in God Himself.
56.
无条件拣选的教义是否会剥夺人的责任？
56. Doesn't the doctrine of unconditional
election take away human responsibility?
In
Romans 9, when Paul is declaring very certainly and indisputably the sovereign
choice of God in election, according to his own good pleasure and purposes
alone, he raises up a hypothetical objection: If it is as you say, and
salvation depends not on human will or exertion, but on God who elects, then
how can he hold anyone responsible? Or in other words, “Why does he still find
fault? for who has resisted his will?” (Rom. 9:19). Paul's response is very
simple: “On the contrary, who are you, O man, to reply back to God? Shall the
thing formed say to the one who formed it, 'Why have you made me thus'? Or does
not the Potter have authority over the clay, out of the same lump to make one a
vessel for honor and another a vessel for dishonor?” (Rom. 9:20-21). In other
words, the God who made us has the right to use us either for the display of
his just wrath or the display of his free mercy, and we have no grounds to
object. He is our Creator and he does hold us responsible, whether we like it
or not.
To
help us understand the folly of this objection, let's consider a scenario: a
foolish prodigal borrows millions of dollars from a bank; then, he squanders
all the money in riotous living and is unable to repay his debt. So the bank
hauls him to court, and is about to send him to debtor's prison. Now, another
man had done the same thing before, and a goodhearted philanthropist decided to
pay off that prodigal's debt entirely, but in this case, he does nothing. Now,
if the foolish prodigal told the court, “I'm not responsible to pay you back!
The philanthropist freely paid off the debt of the other prodigal, but he has
clearly chosen not to pay off my debt, and I can't do it myself – I'm not at
fault!”; would he therefore be right? He is unable to pay his own debt, and the
philanthropist has sovereignly chosen not to help, so is the philanthropist the
one at fault? Of course not: although the prodigal is unable to repay his debt,
and although the philanthropist could pay it but chooses not to, even though he
had chosen freely to repay the debt of the other, the fact remains that this
foolish prodigal is still responsible for his own actions. How much more are we
responsible for our sin debt to our Creator and Lawgiver, whether he chooses us
for mercy or not?
57.
无条件拣选的教义是否会把人变成机器人？
Doesn't the doctrine of
unconditional election make people into robots?
有人反对说上帝以祂绝对的主权，拣选一些人得救或被定罪，会把人变成机器人，这是误解、也贬损了上帝权能的荣耀。上帝并不需要“把枪抵着人的头”或用木偶绳把人捆起来，以成就祂的旨意。祂是荣耀的创造主，祂的护理智慧到一个地步，虽然我们无法完全理解，但是祂可以透过恶人自主的选择，来完成祂毫无瑕疵、公义的计划；祂也可以透过那软弱、有罪却领受祂怜悯的人，得释放、被重新创造的意志，来执行祂大有权能的、使他们成圣的工作。
The
objection that God's absolute sovereignty in his choice of individuals for
salvation or condemnation makes them into mere robots misunderstands and
minimizes the glory of his power. God does not need to “put a gun to someone's
head” or truss someone up with puppet strings to get his will done. He is so
glorious a Creator and so wise in his providence that, as difficult a time as
we have comprehending it, he can work all of his flawless and righteous designs
through the willful choices of the wicked; and he can likewise perform his
powerful work of sanctification through the freed and re-created wills of weak
and sinful recipients of mercy.
以上真理的例子，遍布在圣经的每一个角落，例如在约瑟和他兄弟的事上（创50：20）；哈曼邪恶地假设了绞刑台，而上帝却主权地使用它来拯救祂的百姓，毁灭他们的敌人（以斯拉记）；约伯，魔鬼故意要反对他，神却藉著魔鬼的作为炼净约伯，等等。然而，最清楚的例子莫过于十字架，在那里，“希律和本丢彼拉多，外邦人和以色列民，果然在这城里聚集，要攻打你所膏的圣仆耶稣，成就你手和你意旨所预定必有的事。”（徒4：27-28）换句话说，上帝是透过那些祂预定要受审判的人，主权地完成祂的旨意；但是祂的计划是透过他们邪恶的行动而完成的（另参见徒2：22-24）。
Examples
of the former truth appear all throughout the bible, for example in the case of
Joseph and his brothers (Gen. 50:20); Haman, whose evil construction of a
gallows God sovereignly used to deliver the people for whom it was prepared by
destroying their enemy (the book of Esther); Job, who was purified by the
willfully antagonistic actions of the devil, etc.; yet the clearest example is
the cross, where “there were gathered together in truth, against your holy
child Jesus, whom you anointed, both Herod and Pontius Pilate, with the
Gentiles and the people of Israel, to do as many things as your hand and your
decree predestined to take place” (Acts 4:27-28). In other words, God is
sovereign to accomplish his will through those whom he has predestined for
judgment; but his purpose is accomplished through their willfully wicked
actions (see also Acts 2:22-24).
后面的那个真理，即上帝没有机械式地强迫任何人接受祂的恩典，而是在人身上动工，使人全心、自愿地欣然接受在基督里白白的恩惠，在圣经中是同样清楚的：当上帝拣选人得救，祂不是机械式地，使用暴力和虚空的话，让他们的石心承认祂；相反地，祂重生他们，给他们一颗肉心，在他们里面创造一个愿意相信并拥抱救主的意志（参见申30：6；结11：19；36：26-27；37：3-6，11-14；约1：11-13；3：3-8；5：21；弗2：1-5；雅1：18；彼前1：3；约壹2：29；5：1）。祂的权能远比制造电脑和机器人的，要大得多——祂制作愿意的心，创造热切赞美的新灵，呼叫死人，使他们复活。我们无法透过别的代理，在受到强迫或暴力的压制下，完成我们的意志；但是上帝比我们要大，祂能透过一些自愿的媒介（agents）来工作，并为他们所有的行动负道德责任，来完成祂永恒的旨意。祂的百姓不是被强迫来赞美祂；但是正如诗篇作者所说，“当你掌权的日子，你的民要以圣洁的妆饰为衣，甘心牺牲自己。”（诗110：3）这是何能的能力！
The latter truth, that God does not
mechanically force anyone to receive his grace, but works upon him to embrace
free mercy in Christ with all his heart and will, is equally clear in the
bible: when God chooses persons for salvation, he does not mechanically make
their heart of stone acknowledge him with forced and empty words; he instead
regenerates them, gives them a heart of flesh, creates in them a willingness to
believe and embrace the Savior (see Deut. 30:6; Ezek. 11:19; 36:26-27; 37:3-6,
11-14; John 1:11-13; 3:3-8; 5:21; Eph. 2:1-5; Jam. 1:18; 1 Pet. 1:3; 1 John
2:29; 5:1). His power is greater than the makers of computers and robots – he makes
willing hearts, creates anew souls of fervent praise, calls forth the dead and
makes them alive. We cannot accomplish our wills through another agent without
coercion or forced constraint; but God is greater than we, and he can
accomplish his eternal purpose through agents who work willfully and are morally
responsible for all their actions. His people will not be forced to praise him;
but as the psalmist says, “Your people will offer themselves up willingly in
the day of your power” (Psalm 110:3). What power that is!
58. 无条件拣选的教义是否会成为传福音和宣教的阻拦？
Doesn't the doctrine of
unconditional election hinder evangelism and missions?
另一个常见的反对“无条件拣选”教义的理由是它会对传福音和宣教产生阻碍。毕竟，如果只有选民会有信心，为什么还要向所有的人传福音呢？事实上，如果我们无法改变人的心，为什么还要传福音？我们不是只要重复约翰?赖兰德（John Ryland）对热心的宣教士威廉?克里（Wlliam Carey）（他是个加尔文主义者！）说过的话：“坐下来，年轻人；当上帝要让异教徒归信，祂不需要你我的帮忙就办得到”，就好了吗？
Another
objection that is often raised against the doctrine of unconditional election
is that it hinders evangelism and missions. After all, if only the elect will
come to faith, why should we evangelize everyone? In fact, if we cannot change
anyone's heart, why evangelize at all? Should we not just repeat what John
Ryland supposedly said to the zealous (and Calvinistic!) missionary Wlliam
Carey: “Sit down, young man; when God wants to convert the heathen, he'll do it
without your help and mine.”?
对此异议有两重回应：首先，也是最基本的，基督吩咐我们向万国传福音（例如，太28：18-20），我们不能因为对祂的道路缺乏认识，就选择拒绝或顺服我们的主。此外，圣经向我们保证，虽然上帝必然会从万国把祂的选民（也只有祂的选民）呼召出来，但是祂只会透过宣讲福音——圣道的宣讲（罗10：13-17）这样做。祂不只是主权地定好了结果（选民的得救），也定好了达到这个结果的途径（宣讲祂的话）。
This
objection has a twofold response: first, and most fundamentally, Christ has
commanded us to evangelize all the nations (e.g. Mat. 28:18-20), and we do not
have the option to refuse to obey our Lord because of our lack of understanding
of his ways. And besides, the scriptures assure us that, even though God will certainly
call out all his elect (and only his elect) from every nation, he will always
do so only through the gospel-proclamation of his word (Rom. 10:13-17). He is
not only sovereign over the end (the salvation of the elect), but also over the
means to that end (the preaching of the word).
除此之外，事实是，离开上帝无条件的拣选，传福音和宣教就都是毫无盼望的。在天然情况下，没有人能顺服福音，相信基督，明白属灵的事或寻求神（约3：3，27；6：44，65；8：43-45；10：26；12：37-41；14：17；林前2；14；罗3：10-11）。因此，能克服这些无法超越之障碍的上帝主权拣选的教义，就是宣教必要的基础。所以，当保罗遭遇到哥林多人反对的挫折后，上帝提醒他，祂已经在那城里拣选了许多百姓，借此来安慰他（徒18：9-10）。上帝无条件拣选的真理使不可能成為可能；若不是這個真理，救恩要靠人根本是不可能的，那才是传福音的阻碍。（见太19：26）
But even beyond this, the fact is that,
apart from God's unconditional election, evangelism and missions would be
utterly hopeless. Naturally, there is none who is capable of obeying the gospel, believing
in Christ, understanding the things of the Spirit, or seeking God (John 3:3,
27; 6:44, 65; 8:43-45; 10:26; 12:37-41; 14:17; 1 Cor 2:14; Rom. 3:10-11); so
then, the doctrine of God's sovereign election, which overcomes those
impossible barriers, is a necessary foundation for missions. Thus, when Paul
was discouraged by opposition in Corinth, God comforted him by reminding him
that he had already chosen many people in that city (Acts 18:9-10). The truth
that with men salvation is impossible would be a hindrance to evangelism were
it not for the truth of God's unconditional election, which does the impossible
(see Matthew 19:26).
60.
“堕落前拣选”、“堕落后拣选”是什么意思？圣经的教导是什么？
What do the terms
“supralapsarianism,” and “infralapsarianism” mean, and does the bible teach one
or the other?
“堕落前拣选”（supralapsarianism）和“堕落后拣选”（infralapsarianism或sublapsarianism）与上帝永恒谕旨的逻辑次序有关。基本上，这个问题在于：上帝定旨要拯救一些人，是在祂定旨要允许人堕落（laps）之前（supra）或之后（infra）。堕落后拣选论者争论说，为了不让上帝背负不公义或犯罪的罪名，上帝拣选人得救必然是从已经是罪人的这个领域中拣选的；因此，预定人堕落的谕旨，在逻辑上必然要早于定旨要拣选人得救（先预定人的堕落，后预定救恩）。否则，预定那些还没有堕落的人被毁灭，就会让上帝背黑锅，要为人犯罪和背叛负责，说这是神永恒的计划对人的要求。
堕落前拣选的人回应说，不，上帝的永恒计划从一开始就是要救赎一些人，没有要救赎其他人，虽然神要求犯罪和堕落，但是在逻辑上，上帝并不因此就有罪，此外，这更符合圣经的证据，就是上帝主权地使用邪恶来完成祂先前的设计。上帝对宇宙和救赎历史最终的计划是羔羊的得胜——摧毁祂的仇敌，拯救祂的百姓；而此计划在逻辑上需要罪的存在，也要上帝透过公义的审判和主权的怜悯来胜过罪。如果上帝在历史中最终的心意，是在基督的位格和工作站彰显祂的荣耀；如果基督多重的荣耀包括对罪之公义的愤怒，那么，上帝永恒的救赎计划就必须包括堕落，而不只是回应堕落。
堕落前拣选和堕落后拣选基本的计划可以展示如下：
堕落后拣选Infralapsarianism
1. 创造世界和（所有的）人的谕旨
2. （所有的）人会堕落的谕旨
3. 在基督里拣选一些堕落的人得救（以及遗弃其他的人）
4. 藉著基督的工作救赎选民的谕旨
5. 把基督救赎的福分施行给选民的谕旨
（历史的）堕落前拣选Supralapsarianism
(historical)
1. 在基督里拣选一些堕落的人得救（以及遗弃其他的人）
2. 创造世界和两类的人的谕旨
3. 所有的人会堕落的谕旨
4. 靠基督十架的工作，救赎选民——他们现在是罪人——的谕旨。
5. 把基督救赎的福分施行给这些被拣选的罪人的谕旨
这些清单展示了对此问题的传统认识。不过，晚近的神学家注意到这两个清单都没有逻辑地准确描绘出所有理性的受造物如何追寻他们的目标：首先，他们决定最终和最想要的，然后倒回去看，要达到这个目标需要哪些步骤。如果上帝最终的目标是羔羊在主权的怜悯和公义审判的荣耀，那么，罪人就是必要的；如果必须有罪人，就必须有堕落；如果有堕落，就必须创造公义的世界；因此，上帝谕旨的逻辑次序就会是修正的堕落前拣选论，如下：
堕落前拣选论（修正的）：
Supralapsarianism (modified)
1. 神拣选一些人在基督里得救（也遗弃其他有罪的人，使选民知道神恩典的怜悯的丰盛）
2. 神谕旨把基督救赎的福分施行到被拣选的罪人身上
3. 神谕旨要用基督十架的工作来救赎被拣选的罪人
4. 神谕旨人会堕落
5. 神谕旨要创造世界、创造人
任何关于这个问题的讨论，必须强调这些观点的共同点：即上帝在创世以前就谕旨的永恒救赎。从逻辑上来说，也许最后的方案是最可能的；不过，没有一种立场应该让人全心拥抱到要捆绑人良心的地步；圣经对这个问题的提法，没有明确到我们必须坚定地持守某一个立场。也许马丁?路德的故事可以教导我们：当一些好发问的神学家，问他有关上帝在创造世界以前在干什么的时候，路德巧妙地回答：“祂正在为那些想要刺探这类问题的愚蠢神学家们预备地狱。”当然，这个回答不必当真，但其中有些智慧，特别是我们提到这类问题时。
以上清单取自Robert L. Reymond所著《基督教信仰新系统神学》（A New
Systematic Theology of the Christian Faith ）， 479-489页。
61.
“限定的救赎”是什么意思？圣经这样教导吗？
What does the term “limited
atonement” mean, and does the bible teach it?
“限定的救赎”最广义的意思是说，基督的赎罪在理论上所可能达到的最大可能范围，在某种程度上是有限的；然而，几乎所有的神学家都相信，在某种程度上，赎罪都是有限的——除了那些相信所有曾经活过的人，最终都会得救并得荣耀的人以外。所以在实际上，这是没有帮助，也是误导人的用词。不过，通俗的说法是用来描述加尔文主义者的信仰，认为基督的赎罪在它想要救赎的人身上，所要达成的救赎的设计，是完全有效的；只是它所要救赎的人只限定在选民身上（译按：即赎罪的功效是完全的，但是赎罪的范围是有限的）。这个看法和一般所谓的“非限定的救赎”（unlimited atonement）是相反的，这种观点教导，基督的死是以同样的方式，毫无例外地，为所有的人提供救赎；但是其救赎的“功效”（efficacy），确保所有的人最终的救恩的能力是有限的。换句话说，基督的死，为所有的人提供了救恩一切必要的，包括信心这个有条件的元素。但是基督的死并没有把这个信心提供给所有的人。
支持加尔文主义者所说的限定的救赎的经文有很多，种类繁多：圣经教导，打从一开始，上帝就是要救赎一群确定的子民，而不是救赎其他的人（例如，代上17：20-21；太22：14；彼前2：8-9；结36）；圣经也前后一致地描绘耶稣为一群特定的百姓献上自己，祂也为他们代求，即圣父所拣选并赐给祂的人（赛53：10-11；太1：21；约6：35-50；10：3-4，11，14-15，17；徒20：28；弗5：25；约17：1-2，6-12，20-21，24-26；罗8：34）。因此，“基督为谁而死”这个问题，就由约翰福音17章，在祂大祭司的祷告中，“祂所代表的人”来回答了。
此外，圣经说到基督的死在这些事上是完全有效的：称义（赛53：11；罗8：34），救赎和洁净（弗5：25-27；多2：14），挽回祭（也就是完全满足父神的忿怒；约壹2：2；4：10），以及复活的新生命（林后5：14-15）的保证。圣经没有教导耶稣的死只是让这些事“成为可能”，而是说它实际上确保了这些事。圣经也相当明确地教导，耶稣的死赐给人领受永恒恩约福益所必要的信心。耶稣的死是为了确立新约（太26：26-29，等等）；在基督里的新约应许人信心、悔改和对神的知识（耶31：33-34；结36：26-27，等等）。因此，耶稣的死是为了给人信心、悔改和对神的认识，以应验神单方面的应许。换句话说，“内在的呼召”和赎罪是并存的，而“外在的呼召”和赎罪则不是。悔改和相信的命令是向着所有人的，但是顺服的内在恩典却不是。神把他们遗留在他们自己的本性中，结果是他们不会相信，因为他们乃是遵从了上帝要根据他们的本性遗弃他们的谕旨。这意思是说基督的死有特定的目的，只及于一些人，而不及于其他人。祂的死有效地买赎了信心；但不是所有的人都有信心。许多经文也教导，信心的本身是神所提供的圣约礼物，例如申 30：6；结 11：19-20；36：26-27；约
3：27；腓 1：29；彼后 1：1；徒 16：14；18：27；弗
2：8-10；徒 5：31；11：18；提后 2：25-26；林前 4：7。
考察所有这些圣经的教导，很清楚让我们看见，耶稣的死所具有的救赎意图只限定在选民身上，它完全有效地为他们提供了永恒救恩所必需的一切，包括信心和悔改。虽然十字架也许为非选民也赢得了一些福分，例如暂时的宽容，普遍的恩典，白白的福音应许，等等，但是救赎的福分只是给选民的，而这些福分有足够的能力，能在所有想要的对象上完全成就。
因此，我们确认，基督徒是靠上帝自己主权的、怜悯的工作，而与基督联合的，且所有的救赎福分都是因为我们与基督的联合而临到我们。所有这些属灵福分，都是从基督身上流出的（弗1：3），包括重生，称义，成圣，得荣耀——而这些福分不能与赐福者分开。
与基督联合和限定的救赎有什么关联？
大有关联。因为如果“重生”是只给选民的救赎福分，那么，在一定意义下，基督就是为选民而死的（基督的死是救赎性的，以确保重生的福分），而没有为非选民而死。有属灵生命才会有信心，和有火焰才会有热，是同样的道理。重生的救赎福分使人生发出信心。
救恩的每一步骤都有三一真神的经纶（economy，或可译为“规划治理”）。在此规划中，三一神的工作是完全和谐的。父神在基督里拣选了一群特定的百姓，基督救赎他们，然后圣灵重生他们，并使他们与基督联合。试着这样看：“在基督里”无条件的拣选（弗1：3，4）。信徒“在基督里”的坚忍（帖前5：23，24），以及“在基督里”不可抗拒的恩典（约6：63-65；约17）。换句话说，三一神在拯救祂百姓的工作上是和谐一致的。父神拣选祂百姓的心意，和圣子救赎他们的心意，以及圣灵重生他们的心意是和谐一致的。因此，拒绝限定的救赎，就定义来说，就是相信三一神的三个位格间，彼此的意图是有矛盾的。这也会把恩典的教义变成一种抽象的理论，因为如果不可抗拒的恩典（只给选民的福分）不是来自基督的工作，那么，这些恩典是从哪里来的？如果你相信此恩典完成了它的工作，那么，你就是全心相信限定的救赎。
在这个辩论中，上帝在基督赎罪中的救赎心意（REDEMPTIVE
INTENT）是关键的要点。这意味着上帝不只是要为了基督的缘故，当选民归信时，称他们为义，更是要靠着使人复活的圣灵使他们从罪的死亡中复活，赐给他们信心。从属灵的死亡中活过来（弗2：5），也是我们与基督联合的救赎福分——基督的死为祂的百姓确保了这个福分。这意味着基督赎罪的救赎福分是特定的，也就是说，是只赐给选民的。这就是我们为什么会经常（也许更适当的说法是）称这个教义是“特定的救赎”（particular redemption），而不是“限定的救赎”。虽然非选民也有可能得到一些非救赎性的福分，但是这个教义关心的是上帝要把救赎的福分给谁。因此，如果把“L”从“TULIP”拿掉，就好像是把“唯独基督”从五大唯独中抽掉一样。这样做实际上就是把恩典教义中，所有的救赎福分，从基督的工作中抽掉一样。
在他关于救赎的指标性作品《基督的死除灭了死亡》（The
Death of Death in the Death of Christ）中，约翰·欧文作了以下的评估，至今在所谓的非限定救赎的提倡者中，还没有能提出任何令人满意的答复：父神正确地把祂的愤怒倾倒在……，而圣子为……承担了刑法：
1) 所有的人所有的罪；
2) 一些人所有的罪；或
3) 所有的人的一些罪
我们可以这样说：
1) 如果最后一点是真的，那么，所有的人就仍然要为一些罪负责，所以，没有人会得救；
2) 如果第二点是真的，那么，基督就代替选民，替他们承担了他们在世上所有的罪，而这是真的；
3) 但是如果第三点是真的，为什么不是所有的人都不会受到他们的罪应得的刑法呢（译按：也就是所有的人都会得救呢）？你回答，因为他们不信。我会问，不信是不是罪？如果是，那么，基督是否已经担当了所有的人所有的罪的适当刑法？如果是，为什么不信会比其他的罪（基督为所有的罪死了）更严重，而阻拦他们的救恩呢？如果不是，那么，基督就没有为他们所有的罪而死！
62.
那些说到基督的工作是为全世界的经文，要怎么看呢？
What about the passages that
speak of Christ's work being for the whole world?
提倡所谓（常被人误解的）“无限的救赎”的人，会很快指出许多提到基督的死是为“全世界”（all the world）或类似语词的经文。事实上，圣经很清楚，基督为了拯救“万人”（all）而死，是在许多的不同背景下说的：基督要拯救“所有”相信的“世人”（约3：16）；基督的死是为了拯救来自“各族、各方、各民、各国”的人（启5：9）；是为了拯救“所有”社会阶层的人，富人或穷人、为奴的或自主的、君王或农夫、男人或女人、犹太人或希利尼人（加3：28；提前2：1-6）。因此，在许多不同的地方，祂的死被说成是为了“万人”或“世人”。例如，约翰福音1：29；提多书2：11-14（在这个背景中，“众人”所划定的界限是特定的一群人，即热心为善的人）；希伯来书2：9-10（注意上下文，基督要领许多儿子进入荣耀，是“人人”的限定词）；彼后3：9（注意此愿望，在上下文中很清楚地限定在“你们”，保罗是写给信徒的）；约壹2：2（挽回祭的意思是“平息忿怒”；要不是耶稣为所有的人平息了神的忿怒，因而地狱（是上帝的震怒存在的地方）就不存在了，要不就是“普天下的人”这句话有另一层意思，不是指“所有曾经活过的人”，参见约翰福音11：51-52，有清楚的语言上的平行，为约翰强调基督的死不是只为犹太种族的人，而是为全世界所有的民族，提供了很强的证据。
Proponents
of what is (misleadingly) called “unlimited atonement” are quick to point out the
many passages that speak of Christ's death as being for “all the world,” and
other similar phrases. The bible is, in fact, clear that Christ's death was
intended to save “all” in a variety of contexts: it was intended to save “all”
who believe (John 3:16); it was intended to save people from “all” kindreds,
tribes, tongues, and nations (Rev. 5:9); it was intended to save persons from
“all” classes, rich or poor, slave or free, king or peasant, man or woman, Jew
or Greek (Gal. 3:28; 1 Tim. 2:1-6). Thus, his death is spoken of in a variety
of places as being intended for “all,” or “the world”. For example, John 1:29;
Tit 2:11-14 [in the context of “all men” is the delimiting concept of a
peculiar people, zealous of good works]; Heb 2:9-10 [notice that the many sons
whom Christ brings to glory gives a contextual delimiter to the term “every”];
2Pe 3:9 [note that this desire is explicitly limited to “us” (Peter was writing
to fellow-believers) in the context]; 1Jo 2:2 [propitiation means “appeasement
of wrath”; either Jesus appeases God's wrath against all, and therefore hell
(which is the place where God's wrath resides) is non-existent; or the “whole
world” means something different than “every individual who ever lived”. See
John 11:51-52 for a clear verbal parallel that gives strong support of the
Johannine emphasis on Christ's death being, not just for ethnic Jews, but for
people across the whole world].
总之，是的，圣经经常说到基督的死是为全世界；这是因为有一个撼动思维范式的事实，就是当基督来救赎一群百姓时，祂所要救赎的人来自天下所有的国家，与绝大多数犹太人所期望的是不同的。
In
sum, yes, the bible often speaks of Christ's death as being for the whole
world; and that is because of the paradigm-shattering reality that, when Christ
came to redeem a people, he intended to redeem that people from every nation
under heaven, quite out of keeping with the expectations of the majority of the
Jewish people.
最后提一点，用另一种方式来看“世人”（world）、“万人”（all）在整本新约中的用法，对我们会很有启发。“万人”经常是指一小群人中所有的人，甚或只是一小群人当中的许多代表（太10：22；林前6：12；15：22；太2：3；约4：29；徒10：29；17：21；21：28；26：4）；或表明所有的“阶层“或“万国”，而不是每一个个人（太5：11；徒2：17；10：12）。“世人”通常是用来指“许多人”，或一小群人中所有的人（路2：1-2；约6：33；12：19；徒19：27；罗1：8）。
As a
final note, it is instructive to look at other ways in which the terms “world,”
“all,” etc., are used throughout the New Testament. The word “all” is often
used to indicate all of a set, or even many representatives of a set (Mat
10:22; 1Co 6:12; 15:22; Mat 2:3; Joh 4:29; Act 10:39; 17:21; 21:28; 26:4); or,
to indicate all “classes” or “nations,” not all individuals (Mat 5:11; Act
2:17; 10:12). The word “world” is often used in the sense of “many,” or “all of
a set” (Luk 2:1-2; Joh 6:33; 12:19; Act 19:27; Rom 1:8).