從釋經學看什麼是改革宗神學
What is Reformed Theology? – Hermeneutics
作者：傑瑞德·希伯特（Jared Hiebert）
譯者：大迪  校對：誠之
https://www.covreformedchurch.org/post/2016/09/21/what-is-reformed-theology-hermeneutics
https://www.h-land.us/blog/2a076f31-3661-11eb-b522-59e87d3e
 
改革宗對聖經的看法很簡單。我們相信《聖經》是神所默示的，是無謬（infallible）、無誤的（inerrant）、有權威的、充分的、一致的、必要的、有益的、是獨一的真理且大有能力。由於聖經正典已經完成，如今上帝不再繼續啟示，但祂透過聖靈的工作來闡明祂的道，就是使我們因在基督裡活著，而能更深刻地理解聖經。我們的聖經論影響著我們如何讀聖經和進行教會實踐。這就是我們為何要重視在教會中誦讀祂的話語，在主日講道中去宣講教導祂的道的原因。
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.
 
基於上述的概覽，它確立了我們閱讀聖經的方法。雖然改革宗釋經學的內涵要比我們在這裡所能概括的深遠的多，但這些要點將給出重要的原則，將改革宗釋經學與一般福音派的釋經學區分開來。從本質上講，改革宗的釋經學可以被描述為以救贖歷史（下文分解）為特徵，同時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:
 
一、歷史文法釋經（Historical-Grammatical）──讓我們先把這個弄清楚，因為大多數福音派的聖經解經家會說他們是以歷史文法來解釋聖經的。但這意味著什麼呢？從本質上說，這意味著當我們閱讀《聖經》文本，或任何與此相關的文獻時，「一段話的自然含義是根據常規的語法、語言、語句和語境來解釋的。」（史普羅[Sproul]）所以我們讀一段經文時是根據它的文體（詩歌、敘事性、天啟文學等）和規範這種體裁的格式來讀的。我們還要在其歷史和社會背景下去閱讀經文。最後，我們要根據經文的文學背景來閱讀。它在什麼樣的文體中，以及在上下文中所處的位置。從本質上說，合乎歷史與語法的解經能使我們認識人類作者，也認識到理解一個文本就必須對其真實處境做出必要解釋。但是歷史文法的解經只能走到這麼遠，因為聖經還有另一個作者，第一作者是上帝自己。聖經作為上帝神聖救贖歷史的記述，而歷史文法的解經無助於我們從這種整體的大背景下去看見經文的真意；這是一個關於上帝如何通過基督來救贖祂子民的故事。我們必須按上帝的本意去解讀聖經。
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.
 
二、以福音為中心──你有沒有想過為什麼四福音書之外的新約作者很少引用基督的話？你會認為他們會大量地引用祂的話，並用祂的話來解決爭端，引用祂的話來為羽翼未豐的教會建立神學基礎。但他們卻沒有這麼做。相反，他們關注基督的死亡和復活，通過十字架和空墳墓的視角來解釋一切，以及上帝如何利用這些事件來拯救世人歸向祂自己。這樣，對新約作者來說，重要的並不是基督的生活或話語（甚至包括登山寶訓）；對他們來說，重要的是祂來到世上的原因：「要捨命做多人的贖價（太廿28）」，以及這在上帝的救贖歷史中意味著什麼。甚至耶穌在祂道成肉身時也親自肯定了這種分別（約六35-40）。
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).
 
改革宗神學非常重視聖經中下列的段落，這些段落証實了這是應該閱讀聖經的方式（注：這些很重要，但還不是全部）。簡而言之，我們必須透過基督在十字架上的工作和復活的視角來閱讀聖經──因為這是經文唯一的重點。
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.
 
耶穌對兩個往以馬忤斯去的門徒說：
「 無知的人哪．先知所說的一切話、你們的心、信得太遲鈍了。基督這樣受害、又進入他的榮耀、豈不是應當的麼。」於是從摩西和眾先知起、凡經上所指著自己的話、都給他們講解明白了。（路廿四25-27）
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)
 
弟兄們、從前我到你們那裡去、並沒有用高言大智對你們宣傳　神的奧秘。因為我曾定了主意、在你們中間不知道別的、只知道耶穌基督、並他釘十字架。（林前二1-2）
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)
 
弟兄們、我如今把先前所傳給你們的福音、告訴你們知道、這福音你們也領受了、又靠著站立得住．並且你們若不是徒然相信、能以持守我所傳給你們的、就必因這福音得救。我當日所領受又傳給你們的、第一、就是基督照聖經所說、為我們的罪死了．而且埋葬了．又照聖經所說、第三天復活了．（林前十五1-4）
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)
 
神在古時、多次多方藉著先知曉諭我們列祖、就在這末世、藉著他兒子曉諭我們、又早已立他為承受萬有的、也曾藉著他創造諸世界。（來一1-2）
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)
 
這些經文表明，福音是所有經文的核心，因此指導我們解經的原則，既不是基督的話語，也不是基督的生命樣式，而必須是基督的工作──拯救罪人（是救贖歷史的一部分）。基督的話語和生命只有在幫助我們理解基督的救贖之工時才顯出其重要性。這意味著，「基督在新、舊兩約中都處於中心位置，即使當人們討論聖經其他事情的時候也是如此。（McCartney & Clayton）」聖經的中心，它的主題，它的高峰都是耶穌基督的福音。
 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.
 
三、聖約/救贖歷史──神是通過一系列的約，如：亞當、挪亞、亞伯拉罕、摩西、大衛、新約等，來揭示一件事：基督是救贖主。這就是聖經是如何構建的，也說明救贖故事是如何展開的。我們可以這樣說，聖經的內核是一致的，它聚焦在救贖歷史上，或說聖約歷史上。聖經本身就是啟示，並且它的一致性體現在對上帝啟示的記錄，它專注於記錄上帝在歷史中的救贖之工，而上帝的救贖在基督身上達到了最高峰。這段歷史始於伊甸園中的原始福音（protoevangelium），即第一個福音宣告（創三15），並在基督裡得以完滿成全。因此，聖經的重點就是基督的工作，這是由上帝在救贖行動中對自己的漸進啟示所揭示的──包括歷史上發生的事情，也包括 「歷史」之前的所有事情。總而言之，聖經敘事的語境和文本必須「在救贖或拯救的歷史語境中去解讀，在救贖歷史展開的範圍中理解經文的主題」（葛富恩）。
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)
 
簡單地說，救贖歷史解經就是上帝曾如何向我們啟示，就以此去解釋聖經（啟示）。具體地說，上帝在救贖祂子民的過程中，彰顯了祂是啟示的創造者、作者和闡釋者。因此，救贖歷史解經是最符合聖經的解經方式或講道方法，因為它進入了完全相同的鋪陳模式。在這個模式中，上帝親自記錄了祂無誤的話語，並詮釋了祂的作為。（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)
 
四、以經解經──簡單地說，這意味著用經文中較清楚的部分來解釋較不清楚的部分。這一原則對意義進行了管制，將任何經文的意義限制在了與聖經其餘部分相符的範圍內。亦可說，聖經任何部分的意義都必須放在整本聖經的語境中來理解。因此，我們要效法新約作者的樣式，在救贖歷史背景下理解聖經的經文，把經文與在基督裡被實現的終極目標聯繫起來，無論上帝的子民身處何地都能加以應用。
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.
 
五、救贖之約（Pactum Salutis）、 救恩歷史（Historia Salutis）和救恩次序（Ordo Salutis）：
Pactum Salutis, Historia Salutis and Ordo Salutis - These are very important to understand:
 
1. 救贖之約（Pactum Salutis）──是指在萬有以先（在時間之前），三位一體的上帝，在其內在聖父和聖子兩個位格，就如何通過聖子道成肉身的工作將世人從罪中拯救出來，達成了一致的約定。簡而言之，在時間開始之前，在創世以先，三一上帝彼此立約要拯救罪人。
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.
 
2. 救贖歷史（Historia Salutis）──指的是人類歷史上實際發生的事件，實現了神約定的救恩。創世，墮落，洪水，對亞伯拉罕的呼召，出埃及，以色列的被擄，基督的降生與受死，五旬節，教會的開始，所有這些都是救恩歷史。
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.
 
3. 救恩次序（Ordo Salutis）是指對於罪人的救贖，使他們得以與基督聯合，並且賜給他們所有與之相關的福分。這些包括重生，認信，稱義，立嗣（成為神的兒女），得榮耀。
 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.
 
讓我們用《以弗所書》一3-二10來很快地驗証如何運用以上三點來正確理解經文。第一章清楚地告訴我們，上帝無條件地揀選那些祂所願意拯救的，好叫祂得榮耀，就是在創世以先，因著愛我們，已經在基督裡揀選了我們（救贖之約），好叫祂榮耀的恩典得著稱讚。這種對自己榮耀的追求是上帝所做的一切事情的終極目標； 祂所追求的，並不是來自祂的受造物的對等的愛，或自由意志或其他任何東西。在第一章的末尾和第二章，我們看到，因著上帝的恩典，祂將信心的禮物賜給了祂的選民，使他們得救，就是基督的救贖之工通過聖靈得以施行在我們身上（救恩歷史）。祂還告訴我們，只要我們有信心，就能得著救恩，並且要活出我們的信心，「我們原是祂的工作，在基督耶穌裡造成的，為要叫我們行善，就是神所預備叫我們行的。」（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，這種區別經常被人忽略，使得上帝的作為會受到時間的束縛，而不再是發源於永恆的過去；祂的目標受到人類的限制，而不是受祂自己榮耀的限制，如此一來，事實陳述就變成了倫理要求，我們的救恩也變成一種缺乏恩典的行為。聖經學者和教師的任務是把上帝在永恆中所計劃的，以及在歷史中所完成的事，施行到教會生活中。我們的目標不是把救恩次序從神學或解經中剝離出來，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.
 
結論
Conclusion
 
這篇簡短的概述，旨在強調救贖歷史和改革宗釋經學的獨特性。雖然這就如同管中窺豹，但重要的是至少對此有了初步的瞭解。我希望你開始明白改革宗神學並不只是「加爾文主義」或「預定論」或「鬱金香」。我希望你們明白，這是一種古老的、豐富的神學，是符合聖經的神學觀點。
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.
 
一切榮耀歸於上帝
Soli Deo Gloria
 
作者簡介：傑瑞德·希伯特（Jared Hiebert）牧會許多年，在大學和神學院都有授課。他於2020年五月從費城威斯敏斯特神學院畢業，獲得歷史神學與系統神學博士學位。