从释经学角度看什么是改革宗神学Whatis Reformed Theology? – Hermeneutics
作者： Jared Hiebert 译者/ 校对者：大迪/骆鸿铭
改革宗对圣经的看法很简单。我们相信《圣经》是神所默示的，是无谬（infallible）、无误的（inerrant）、有权威的、充分的、一致的、必要的、有益的、是独一的真理且大有能力。由于圣经正典已经完成，如今上帝不再继续启示，但祂透过圣灵的工作来阐明祂的道，就是使我们因在基督里活着，而能更深刻地理解圣经。我们的圣经论影响着我们如何读圣经和进行教会实践。这就是我们为何要重视在教会中诵读祂的话语，在主日讲道中去宣讲教导祂的道的原因。
The
Reformed view of the Bible is simple. We believe that the Bible is inspired by
God, infallible, inerrant, authoritative, sufficient, unified, necessary,
useful, singular in truth and powerful. God does not continue to speak today,
since the canon is closed, but he illuminates his word through the work of his
Holy Spirit to make us alive in Christ as we deepen our understanding of
Scripture. Our bibliology informs our reading of Scripture and church practice.
It is why we emphasize the reading of his word in church and the expositional
preaching of his word in our sermons.
基于上述的概览，它确立了我们如何去阅读圣经。虽然改革宗释经学的内涵要比我们在这里所能概括的深远的多，但这些要点将给出重要的原则，将改革宗释经学与一般福音派的释经学区分开来。从本质上讲，改革宗的释经学可以被描述为以救赎历史（下文分解）为特征，同时包含一些其他的重要理念，例如:
It is
the above outlined view that determines how we read the Bible. Reformed
hermeneutics is much greater than what we can outline here, but these points
will give the important tenets that distinguish Reformed hermeneutics from
those of general evangelical interpreters. Essentially Reformed hermeneutics
can be described as Redemptive-historical (explained below) and is
characterized by a few important ideas, in no particular order:
历史文法（Historical-Grammatical）——让我们先把这个弄清楚，因为大多数福音派的圣经解经家会说他们是以历史文法来解释圣经的。但这意味着什么呢？从本质上说，这意味着当我们阅读《圣经》文本，或任何与此相关的文献时，“一段话的自然含义是根据常规的语法、语言、语句和语境来解释的。”（史普罗[Sproul]）所以我们读一段经文时是根据它的文体（诗歌、叙事性、天启文学等）和规范这种体裁的格式来读的。我们还要在其历史和社会背景下去阅读经文。最后，我们要根据经文的文学背景来阅读。它在什么样的文体中，以及在上下文中所处的位置。从本质上说，合乎历史与语法的解经能使我们认识人类作者，也认识到理解一个文本就必须对其真实处境做出必要解释。但是历史文法的解经只能走到这么远，因为圣经还有另一个作者，第一作者是上帝自己。圣经作为上帝神圣救赎历史的记述，而历史文法的解经无助于我们从这种整体的大背景下去看见经文的真意；这是一个关于上帝如何通过基督来救赎祂子民的故事。我们必须按上帝的本意去解读圣经。
Historical-Grammatical
- Let's get this one out of the way first since most broadly evangelical Bible
interpreters will say that they interpret the Bible this way. But what does it
mean? Essentially it means that when we read the biblical text, or any other
piece of literature for that matter, the "natural meaning of a passage is
to be interpreted according to the normal rules of grammar, speech, syntax and
context." (Sproul) So we read a text in light of what it is as a text
(poetry, narrative, apocalyptic, etc.) and the rules that govern that genre. We
also read the text within its historical and social context. Finally, we read
the text according to its literary context in what kind of text and where in
that text the passage is located. Essentially, this part of interpretation
recognizes the human author and the necessary interpretive realities
accompanied with understanding a text. BUT historical-grammatical
interpretation only goes so far because Scripture has another author, a primary
author - God himself. What historical-grammatical interpretation will not help
with is to see the meaning of the text in question in light of the overall
context of the Bible as divinely ordained redemptive-history; a story of how
God is, through Christ, redeeming a people unto himself. This is something we
MUST do in order to understand Scripture as God intends.
以福音为中心——你有没有想过为什么四福音书之外的新约作者很少引用基督的话？ 你会认为他们会大量地引用祂的话，并用祂的话来解决争端，引用祂的话来为羽翼未丰的教会建立神学基础。但他们却没有这么做。相反，他们关注基督的死亡和复活，通过十字架和空坟墓的视角来解释一切，以及上帝如何利用这些事件来拯救世人归向祂自己。这样，对新约作者来说，重要的并不是基督的生活或话语（甚至包括登山宝训）；对他们来说，重要的是祂来到世上的原因：“要舍命做多人的赎价（太20:28）”，以及这在上帝的救赎历史中意味着什么。甚至耶稣在祂道成肉身时也亲自肯定了这种分别（约6:35-40）。
Gospel-centered
- Have you ever wondered why the New Testament writers beyond the Gospels
rarely quote the words of Christ? With all of the words of Jesus we have
recorded, you would think that they would quote him more, use his words to
settle disputes and quote him to build a theology for the fledgling church. But
they don't. Instead, they focus on the death and resurrection of Christ and
interpret everything through the lens of the cross and the empty tomb and how
God has used those events to save a people unto himself. In this way, it is not
the life or words of Christ (even the Sermon on the Mount) that are important
to the New Testament authors. What IS important to them is the reason for which
he came - to give his life as a ransom for many (Matthew 20:28) - and what that
means in light of redemptive-history. Even Jesus affirmed this perspective
while he was incarnate (cf. John 6:35-40).
改革宗神学非常重视圣经中下列的段落，这些段落证实了这是应该阅读圣经的方式（注：这些很重要，但还不是全部）。简而言之，我们必须透过基督在十字架上的工作和复活的视角来阅读圣经——因为这是经文唯一的重点。
Reformed
theology takes seriously the following passages of Scripture which confirm this
as the way in which Scripture should be read (NB: these are important but not
exhaustive). In short, we must read Scripture through the lens of the work of
Christ on the cross and his resurrection - for this is the singular point of
all of Scripture.
耶稣对两个往以马忤斯去的门徒说:“ 无知的人哪．先知所说的一切话、你们的心、信得太迟钝了。基督这样受害、又进入他的荣耀、岂不是应当的么。”于是从摩西和众先知起、凡经上所指着自己的话、都给他们讲解明白了。（路24:25-27）
And
he [Jesus] said to them [the men on the road to Emmaus], “O foolish ones, and
slow of heart to believe all that the prophets have spoken! Was it not
necessary that the Christ should suffer these things and enter into his glory?”
And beginning with Moses and all the Prophets, he interpreted to them in all
the Scriptures the things concerning himself. (Luke 24:25-27 ESV)
弟兄们、从前我到你们那里去、并没有用高言大智对你们宣传 神的奥秘。因为我曾定了主意、在你们中间不知道别的、只知道耶稣基督、并他钉十字架。（林前2:1-2）
And
I, when I came to you, brothers, did not come proclaiming to you the testimony
of God with lofty speech or wisdom. For I decided to know nothing among you
except Jesus Christ and him crucified. (1
Corinthians 2:1-2 ESV)
弟兄们、我如今把先前所传给你们的福音、告诉你们知道、这福音你们也领受了、又靠着站立得住．并且你们若不是徒然相信、能以持守我所传给你们的、就必因这福音得救。我当日所领受又传给你们的、第一、就是基督照圣经所说、为我们的罪死了．而且埋葬了．又照圣经所说、第三天复活了．（林前15:1-4）
Now I
would remind you, brothers, of the gospel I preached to you, which you
received, in which you stand, and by which you are being saved, if you hold
fast to the word I preached to you—unless you believed in vain. For I delivered
to you as of first importance what I also received: that Christ died for our
sins in accordance with the Scriptures, that he was buried, that he was raised
on the third day in accordance with the Scriptures, (1 Corinthians 15:1-4 ESV)
神在古时、多次多方藉著先知晓谕我们列祖、就在这末世、借着他儿子晓谕我们、又早已立他为承受万有的、也曾借着他创造诸世界。（来1:1-2）
Long
ago, at many times and in many ways, God spoke to our fathers by the prophets,
but in these last days he has spoken to us by his Son, whom he appointed the
heir of all things, through whom also he created the world. (Hebrews 1:1-2 ESV)
这些经文表明，福音是所有经文的核心，因此指导我们解经的原则，既不是基督的话语，也不是基督的生命样式，而必须是基督的工作——拯救罪人（是救赎历史的一部分）。基督的话语和生命只有在帮助我们理解基督的救赎之工时才显出其重要性。这意味着，“基督在新、旧两约中都处于中心位置，即使当人们讨论圣经其他事情的时候也是如此。（McCartney & Clayton）”圣经的中心，它的主题，它的高峰都是耶稣基督的福音。
These
texts point to the reality that the gospel - the work of Christ to save sinners
as part of redemptive-history - is the main point of all of Scripture and must
therefore guide our interpretation of Scripture, not the words of Christ, nor
the life of Christ. These are important, but only as they help us to understand
the work of Christ to redeem lost sinners in obedience to his Father. This
means that, "[t]he person of Christ lies at the heart of both testaments,
even when they are discussing something else." (McCartney & Clayton)
The center of Scripture, its main point, and its climax is the gospel of Jesus
Christ.
圣约/救赎历史——神是通过一系列的约，如：亚当、挪亚、亚伯拉罕、摩西、大卫、新约等，来揭示一件事：基督是救赎主。这就是圣经是如何构建的，也说明救赎故事是如何展开的。我们可以这样说，圣经的内核是一致的，它聚焦在救赎历史上，或说圣约历史上。圣经本身就是启示，并且它的一致性体现在对上帝启示的记录，它专注于记录上帝在历史中的救赎之工，而上帝的救赎在基督身上达到了最高峰。这段历史始于伊甸园中的原始福音（protoevangelium），即第一个福音宣告（创3:15），并在基督里得以完满成全。因此，圣经的重点就是基督的工作，这是由上帝在救赎行动中对自己的渐进启示所揭示的——包括历史上发生的事情，也包括 “历史”之前的所有事情。总而言之，圣经叙事的语境和文本必须“在救赎或拯救的历史语境中去解读，在救赎历史展开的范围中理解经文的主题”（Gaffin）。
Covenantal
or Redemptive-Historical - God reveals Christ as the Redeemer through a series
of covenants - Adam, Noah, Abraham, Moses, David, New Covenant. This is how
Scripture is constructed and it is how the story of redemption unfolds. (Click
here, if you want a good overview of salvation in the Bible - from the ESV
Study Bible.) We could say it this way - the material content of Scripture is a
unity that focuses on the redemptive-historical or covenant-historical. The
Bible is itself revelation and it possesses its unity as a record of the
revelatory work of God focused on his redemptive work in history culminating in
Christ. This history began in the garden of Eden with the protoevangelium (the
first gospel proclamation, Genesis 3:15) and consummates in Christ. The
emphasis in Scripture, then, is on the work of Christ as revealed by the progressive
nature of God's revelation of himself in redemption - something that happened
in history and to which all of history prior pointed. To summarize, the context
and text of the Biblical narrative must always be "read in its redemptive
or salvation-historical context, understanding the text's subject matter within
the horizon of the unfolding history of salvation."(Gaffin)
简单地说，救赎历史解经就是上帝曾如何向我们启示，就以此去解释圣经（启示）。具体地说，上帝在救赎祂子民的过程中，彰显了祂是启示的创造者、作者和阐释者。因此，救赎历史解经是最符合圣经的解经方式或讲道方法，因为它进入了完全相同的铺陈模式。在这个模式中，上帝亲自记录了祂无误的话语，并诠释了祂的作为。（Dennison）
Simply,
the redemptive-historical hermeneutic is interpreting revelation in the manner
in which it was revealed. Specifically, God is creator, author, and interpreter
of his revelation in the process of redeeming his people. Hence, the
redemptive-historical hermeneutic is the most Biblical hermeneutic or method of
preaching because it enters into the exact same unfolding pattern in which God
himself records his infallible Word and interprets his works. (Dennison)
以经解经——简单地说，这意味着用经文中较清楚的部分来解释较不清楚的部分。这一原则对意义进行了管制，将任何经文的意义限制在了与圣经其余部分相符的范围内。亦可说，圣经任何部分的意义都必须放在整本圣经的语境中来理解。因此，我们要效法新约作者的样式，在救赎历史背景下理解圣经的经文，把经文与在基督里被实现的终极目标联系起来，无论上帝的子民身处何地都能加以应用。
Scripture
interprets Scripture - This means, simply, that the clearer parts of Scripture
are used to interpret the less clear. This principle places a control over
meaning that confines the meaning of any text to that which fits with the rest
of Scripture. Or to put it in a slightly different way, the meaning of any part of the Bible must be
understood in the context of the Bible as a whole. In this way we follow the
lead of the New Testament writers who understood the texts of the Bible in
their redemptive-historical setting, related them to the ultimate biblical goal
of fulfillment in Christ and applied them to God’s people wherever they were.
救赎之约（Pactum Salutis）、 救恩历史（Historia Salutis）和救恩次序（Ordo Salutis）：
Pactum
Salutis, Historia Salutis and Ordo Salutis - These are very important to
understand:
救赎之约（Pactum Salutis）——是指在万有以先（在时间之前），三位一体的上帝，在其内在圣父和圣子两个位格，就如何通过圣子道成肉身的工作将世人从罪中拯救出来，达成了一致的约定。简而言之，在时间开始之前，在创世以先，三一上帝彼此立约要拯救罪人。
Pactum
Salutis (Covenant of Redemption) - This is the pre-temporal (before time),
intra-Trinitarian agreement of the Father and the Son concerning how people
will be saved from their sins through the work of the Son incarnate. In short,
before time began, before creation, the Godhead covenanted amongst themselves
to save sinners.
救赎历史（Historia Salutis）——指的是人类历史上实际发生的事件，实现了神约定的救恩。创世，堕落，洪水，对亚伯拉罕的呼召，出埃及，以色列的被掳，基督的降生与受死，五旬节，教会的开始，所有这些都是救恩历史。
Historia
Salutis (History of Salvation) - This refers to the actual events in human
history to bring about the salvation that the Godhead covenanted. Creation, the
fall, the flood, the call of Abraham, the exodus, the captivity of Israel, the
life and death of Christ, Pentecost, the beginning of the church, all of these
are events of the historia salutis.
救恩次序（Ordo Salutis）是指对于罪人的救赎，使他们得以与基督联合，并且赐给他们所有与之相关的福分。这些包括重生，认信，称义，立嗣（成为神的儿女），得荣耀。
Ordo
Salutis (Order of Salvation) - This refers to redemption as it is applied to
the sinner which brings them into union with Christ and gives them all of the
benefits of that relationship. These would include regeneration, conversion,
justification, adoption, glorification.
让我们用《以弗所书》1:3-2:10来很快地验证如何运用以上三点来正确理解经文。第一章清楚地告诉我们，上帝无条件地拣选那些祂所愿意拯救的，好叫祂得荣耀，就是在创世以先，因着爱我们，已经在基督里拣选了我们（救赎之约），好叫祂荣耀的恩典得着称赞。这种对自己荣耀的追求是上帝所做的一切事情的终极目标; 祂所追求的，并不是来自祂的受造物的对等的爱，或自由意志或其他任何东西。在第一章的末尾和第二章，我们看到，因着上帝的恩典，祂将信心的礼物赐给了祂的选民，使他们得救，就是基督的救赎之工通过圣灵得以施行在我们身上（救恩历史）。祂还告诉我们，只要我们有信心，就能得着救恩，并且要活出我们的信心，“我 们 原 是 祂 的 工 作 ， 在 基 督 耶 稣 里 造 成 的 ， 为 要 叫 我 们 行 善 ， 就 是 神 所 预 备 叫 我 们 行 的 。”（救恩次序）
Let's
look briefly at Ephesians 1:3-2:10 to see how these three must be kept in mind
in order to understand these verses correctly. We are told clearly in chapter 1
that God has unconditionally chosen those whom he will save so that he will be
glorified - in love we are chosen in Christ (pactum salutis) before the
foundation of the world, to the praise of his glorious grace. This pursuit of
his own glory is God's ultimate goal in everything that he does; not reciprocal
love from his creation or free will or anything else. Then in the later stages
of chapter one and in chapter 2 we see that he brings about the salvation of
his elect by giving them the gift of faith on account of his grace as the work
of Christ through the Holy Spirit is applied to us (historia salutis). He also
tells us that we need to have faith alone for our salvation and that we need to
live out our faith "For we are his workmanship, created in Christ Jesus
for good works, which God prepared beforehand, that we should walk in
them." (ordo salutis)
不幸的是，这种区别经常被人忽略，使得上帝的作为会受到时间的束缚，而不再是发源于永恒的过去；祂的目标受到人类的限制，而不是受祂自己荣耀的限制，如此一来，事实陈述就变成了伦理要求，我们的救恩也变成一种缺乏恩典的行为。圣经学者和教师的任务是把上帝在永恒中所计划的，以及在历史中所完成的事，施行到教会生活中。我们的目标不是把救恩次序从神学或解经中剥离出来，而是把它放回原位。
Unfortunately,
this distinction is often missed and as a result God's actions are bound by
time rather than originate in eternity past, his goals are bound by humanity
rather than his own glory, indicatives become imperatives and our salvation
becomes works minus grace. The task of the biblical interpreter, and the
Christian minister is to bring what was planned in eternity and accomplished in
history and apply it to the life of the church. Our goal is not to separate the
ordo salutis from the theological or exegetical, rather we ground it there.
结论
Conclusion
这篇简短的概述，旨在强调救赎历史和改革宗释经学的独特性。虽然这就如同管中窥豹，但重要的是至少对此有了初步的了解。我希望你开始明白改革宗神学并不只是“加尔文主义”或“预定论”或“郁金香”。我希望你们明白，这是一种古老的、丰富的神学，是符合圣经的神学观点。
This
brief overview is intended to highlight the distinctiveness of
redemptive-historical / Reformed hermeneutics. It's like drinking from a firehouse,
but it is important to have at least a small understanding of it. By know I
hope you are beginning to see that Reformed theology is more than mere
'Calvinism' or 'predestination' or 'TULIP'. I hope you understand that it is an
ancient, theological rich and Biblically committed theological perspective.
荣耀归于上帝
Soli
Deo Gloria