作者：Daniel Hyde 译者/校对者：Maria Marta/诚之
基督徒必须谈论上帝的预定，圣经为我们提供了一些谈论的基本规则。此外，我们还要考虑上帝的预定和下面这件事的关联：为什么有些人会信耶稣基督，而有些人却不信？
你们多常从敬虔和善意的弟兄姐妹那里听说过，预定就像一盆浇在基督徒热忱上的冷水？你们当中又有多少人听说过：预定像干海绵，吸尽属灵的热情？他们说，预定是太理性、太死气沉沉、太哲理、太枯燥而不结果子的「教义」。
预定是圣经赐给我们的真理，因此，我们当为了它而怀着崇敬之心敬拜上帝，受它的安慰，也受它的启发，好为失丧的人祷告，渴望他们得着救恩。然而，让「拣选」这个真理（译按：预定和拣选这两个字是同一个意思 ）如此荣耀的是什么呢？让我们来思考保罗在以弗所书第一章说的话。这段话启示出三一真神在预定上的荣耀的五大特征。
1. 预定是永不改变的
是什么使拣选（预定）的教义如此荣耀呢？是它的永不改变。我们无法从以弗所书第一章或任何其他圣经章节得出这个观念，就是我们能改变上帝所决定的事情。拣选是「上帝不变的心意」（多特信经 1.7）。上帝永恒的计划总是被描述为确定的、固定的、坚定不移的：「祂的旨意是不更改的」（来六17-18）。
但是，有谁曾经说过上帝改变了祂所计划的事呢？在十七世纪，亚民念（James Arminius）的追随者教导，有各种类型的拣选。看看神学家在多特大会（1618-1619）如何描述和拒绝这样的教导：
上帝有许多种不同的拣选：有些是一般的拣选（general election）、没有特定对象（indefinite），有些是特别的拣选（particular election）、有特定对象（definite）；而即使是后者（有特定对象），又还可以分成「不完全的拣选」（incomplete election）和「完全的拣选」（complete election）。所谓「不完全的拣选」，是指「上帝对这个特定对象，也还没有完全决定要不要一直拣选他到底」，这种拣选有条件、可反悔。所谓「完全的拣选」，则指「上帝对这个特定对象，已经决定要一直拣选他到底了」，这种拣选不讲条件、不会反悔。换句话说，有一种「使人相信的拣选」（election unto faith），有一种「使人得救的拣选」（election unto salvation）。上帝可以只拣选一个人使他有信心、被称义，但还没有完全决定要拣选他得救。（多特信经第一项教义，错误教导之二）
我们必须意识到，我们很容易根据个人经验来论断上帝。父亲会作出承诺然后又打破诺言。上帝是天父，所以也会像父亲那样出尔反尔。我们可能看到有人参加教会聚会，之后就不见影踪，因此我们会认为，在某种程度上他们真正得救了，但随后又失去了他们的救恩。
拣选是荣耀的真理，因为它是不变的。
2. 预定是永恒的
是什么使拣选教义如此荣耀呢？是它的永恒性。预定发生在「创立世界以前」（弗一4）。我们习惯进入投票所或递送不在籍投票（Absentee Ballot）。我们习惯拥有发言权。然而，圣经启示我们：在万事之先，上帝已经存在。在上帝创造之前，已经有一个计划。因为上帝是永恒的，所以祂的计划是永恒的。祂对我们的永恒计划是恩慈的计划，即是按照祂「是万古之先，在基督耶稣里赐给我们的」旨意拯救我们（提后一9）。
上帝拣选的永恒性不仅是荣耀的，而且是鼓舞人心的。你可曾意识到永恒而荣耀的上帝对你有一个明确的、从永恒到永恒的计划？
3. 预定是满有恩慈的
是什么使拣选教义如此荣耀呢？是它的恩慈性。保罗说，我们赞美父上帝的核心，是祂对我们的爱。祂的爱是永恒的爱，「上帝从创立世界以前，在基督里拣选了我们」（弗一4）。祂对我们的爱是祂拣选我们的原因（弗一5）。祂对我们永恒的爱使我们在第一时间知道祂的爱，以及祂预定的爱让我们「借着耶稣基督得儿子的名分」（弗一5）。祂对我们的爱是根植于祂对「爱子」的爱（弗一6）。因此多特信经说，上帝拣选了我们「只是出于祂的慈爱，按着祂主权的美意」（多特信经1.7）。
这永恒的恩典乃是上帝亲自启动、亲自执行、亲自计划的，而不是我们。祂「拣选了我们」（弗一4），「预定我们」（弗一5），是「按着自己意旨」（弗一5）。「意旨」（purpose，eudokian）这词也可以翻译为「美意」（good pleasure ，NIV; NKJV）或「善意」（kind intention ，NASB)。爱是上帝拣选的缘故。这种爱不是随意或反复无常的，而是出于对我们深深的爱。正如摩西在申命记第七章中对以色列人的宣告：耶和华专爱你们，拣选你们，并非因你们的人数多于别民，只因耶和华爱你们（申七7-8a）。
那么，为什么上帝拣选某个人，而不是另一个人呢？就个人而言，为什么上帝拣选你而不是其他人呢？祂拣选你不是因为你有什么先决条件，例如，「预先看见人会有信心，并且因信顺服、圣洁，或是预先看见人里面有任何其他美好的品格与性情」（多特信经1.9）。正如以弗所书第一章4节说：上帝「从创立世界以前，在基督里拣选了我们」。然后，我们才读到为什么：「使我们在祂面前成为圣洁，无有瑕疵。」换句话说，上帝拣选我们不是因为我们圣洁，没有瑕疵。再一次我们读到，「又因爱我们，就按着自己意旨所喜悦的，预定我们借着耶稣基督得儿子的名分」（弗一5–6) 。上帝的预定使我们成为祂的儿女；不是因为祂预见我们会成为祂的儿女而预定我们。（译按：按亞米念派的观点，也就是今天大多数基督徒的观点，认为上帝是根据祂的预知作出选择。上帝只拣选那些祂知道会选择衪的人得享永生，这种观点称为预定论的预知说。）
你听说过牧师用游行作例子来解说吗? 上帝在直播控制室内观看整场游行，从（便于观察的）有利位置上，上帝可以看到所有在祂面前经过的人，不管你信不信，祂以祂的拣选对此作出反应。但是以弗所书第一章说的刚好相反，上帝是在创立世界以前，便按着祂丰盛的恩典拣选了你们，而不是因为你们在时间「里面」相信，才拣选了你们。所以，当我们意识到，上帝是在「我们」还是罪人时就拣选我们，祂满有恩典的拣选工作是特别荣耀的。而且因为在所有人中祂拣选了我们，我们发自内心大声高唱:「我受恩惠，何其深宏，日日增加无从报！」（译注：中文歌词引自《圣诗》，万福源头，271页）
4. 预定是确定不移的
是什么使拣选教义如此荣耀呢？是它的确定性。在以弗所书第一章的荣耀颂中，「我们」颂赞上帝的恩典，因为祂赐恩典给「我们」（弗一4）。这不是指不确定的一大群人，而是指你和我这样真实的人。有些人认为，预定只属于不确定的某种等级的人，「会相信、会持守信心、会凭信顺服的人」（多特信经第一项教义，错误教导之一）。但是需要注意拣选的确定性是个人的。讨论预定的确定性如此重要的原因是，如果预定是不确定的，不是个人的，我们会老是怀疑我们是否与它有分。相反，预定是确定的，而且是关乎个人的，所以约翰•加尔文说，保罗在以弗所书第一章的用意是「唤醒[我们]心中的感恩之情，点燃[我们]的热爱之情，甚至让这种思想充满我们。」
5. 预定是以基督为中心的
是什么使拣选教义如此荣耀呢？因为它是以基督为中心的教义。这是改革宗信徒需要有更深理解的领域之一。我们如此频繁从抽象的角度讲到「预定」，以致忘记了这教义是以基督为中心的。在以弗所书第一章，保罗甚至在说有关预定的词之前；在第一至三章，保罗甚至在说到关于我们的教义的字眼之前；在第四至六章， 保罗甚至在说到关于我们应该如何生活的话之前，他把万事的根源都归于耶稣基督。为什么? 我们颂赞「我们主耶稣基督的父上帝」，祂「在基督里曾赐给我们天上各样属灵的福气」（第3节）。他继续说到，上帝「在祂里面拣选了我们」，那就是在「在耶稣基督里」（第4节）和「在爱子里」（第6节）。
多特信经总结上述所言时说，「上帝预定他们归给基督，被祂救赎；用祂的话、祂的灵呼召他们，并且这呼召必要产生果效，使他们回应这呼召，吸引他们与基督相交；赐他们真实的信心，使他们被称为义，得以成圣；以大能保守他们与基督相交，使他们至终得荣耀，以彰显祂的怜悯，使祂荣耀的恩典得着称赞。」（多特信经1.7）。
就实际情况而言，这意味着耶稣基督是我们蒙拣选的镜子。如果在创世之前上帝所喜悦的旨意和伟大的爱仍然让你有疑问的话，唯一的补救办法是注视基督，彷佛对着镜子观看。注视祂，你会看到反射出来的自己，有更新和蒙拣选的形象。
多么荣耀的教义啊，因它彰显了我们奇妙真神的荣耀。它引领我们以赞美和圣洁作回应。当我们默想祂的荣耀时禁不住赞美：「我们主耶稣基督的父上帝是应当称颂的」（弗一3）和「祂恩典的荣耀得着颂赞」！（弗一6）当我们默想祂的荣耀时，我们以追求圣洁来回应。由于罪人配得到上帝的惩罚，我们被呼召去「在祂面前成为圣洁，无有瑕疵」（弗一4）。
Predestination:
How Does It Reveal the Glory of God?
FROM
Daniel Hyde
Christians
must talk about predestination, and the Bible provides us with certain ground
rules to do so. In addition, we’ve also considered how predestination relates
to why some believe in Jesus Christ and some don’t.
But
how often have you heard from pious and well-meaning brothers and sisters that
predestination is like a cold shower on Christian enthusiasm? How many of you
have heard that it is like a dry sponge that soaks up all spiritual zeal? It’s
too intellectual, too lifeless, too philosophical, and too sterile of a
“doctrine,” they say.
Predestination
is a truth given to us in Scripture, therefore we are to adore God for it, be
comforted by it, and inspired by it to pray for and desire the salvation of the
lost. But what makes election so glorious? Let’s consider five characteristics
from Paul’s words in Ephesians 1 that reveal the glory of the triune God in
predestination.
1. It
Is Unchangeable
What
makes the doctrine of election so glorious? It is unchangeable. Nowhere in
Ephesians 1 or any other biblical passage do we ever get the idea that what God
has determined can be changed by us. Election is “the unchangeable purpose of
God” (Canons of Dort 1.7). God’s eternal plans are always described as certain,
fixed, and immovable: “the unchangeable character of [God’s] purpose” (Heb.
6:17–18).
But
who would ever say that God changes what He planned? In the seventeenth
century, the followers of James Arminius taught that there were various kinds
of election. Listen to how the divines at the Synod of Dort (1618–19) described
and rejected this:
That
there are various kinds of election of God unto eternal life: the one general
and indefinite, the other particular and definite; and that the latter in turn
is either incomplete, revocable, non-decisive and conditional, or complete,
irrevocable, decisive and absolute. Likewise: That there is one election unto
faith and another unto salvation, so that election can be unto justifying
faith, without being a decisive election unto salvation. (Canons of Dort 1.
Rejection of Errors 2)
We
need to be aware that it is easy for us to judge God on the basis of our
personal experience. Dad would make promises and dad would break promises. God
is a Father, therefore He, too, changes. We may see people in church and then
not, and think that somehow they were genuinely saved but then lost their
salvation.
Election
is glorious because it is unchangeable.
2. It
Is Eternal
What
makes the doctrine of election so glorious? It is eternal. Predestination happened
“before the foundation of the world” (Eph. 1:4). We are used to going into the
polling station or sending in an absentee ballot. We are used to having a say
in things. Yet Scripture reveals to us that before anything was, there was only
God. And before He actually made anything, He had a plan. Since He is eternal,
so are His plans. His eternal plan for us was a gracious plan, saving us
according to “his own purpose and grace, which he gave us in Christ Jesus
before the ages began” (2 Tim. 1:9).
This
is not only glorious but it should be inspiring. Have you come to realize that
the eternal and glorious God had a plan for you in particular from all of
eternity and for all of eternity?
3. It
Is Gracious
What
makes the doctrine of election so glorious? It is gracious. Paul says that at
the heart of our praise to God the Father is His love for us. His love is an
eternal love “as he chose us in him before the foundation of the world” (Eph.
1:4). His love for us is the cause of His predestining us (Eph. 1:5). His
eternal love for us was that we would know His love in time, as His
predestining love was “for adoption as sons through Jesus Christ” (Eph. 1:5).
And His love for us was rooted in His prior love for His Son, “the Beloved”
(Eph. 1:6). This is why the Canons of Dort say God elected us “out of mere
grace, according to the sovereign good pleasure of His own will” (Canons of
Dort 1.7).
This
eternal grace was initiated, executed, and purposed in God himself, and not in
us. “He chose us” (Eph. 1:4), “he predestined” us (Eph. 1:5) and this was
“according to the purpose of his will” (Eph. 1:5). That word “purpose”
(eudokian) can also be translated as “good pleasure” (NIV; NKJV) or “kind
intention” (NASB). The cause of election is God’s love. It is not arbitrary or
capricious, but rooted in a deep love for us. As Moses revealed to the
Israelites in Deuteronomy 7, it was not because they were more in number or
greater than anyone else that He chose them, but it was merely because the Lord
loved them.
So
why did God choose one person and not another? More personally, why did God
choose you and not another? He did not do so because there were prerequisites
in you, such as “foreseen faith and the obedience of faith, holiness, or any
other good quality or disposition” (Canons of Dort 1.9). As Ephesians 1:4 says,
God “chose us in [Christ] before the foundation of the world.” And then we read
why: “that we should be holy and blameless before him.” In other words, it was
not because we were holy and blameless. Again, we read that “in love [the
Father] predestined us for adoption as sons through Jesus Christ, according to
the purpose of his will, to the praise of his glorious grace” (Eph. 1:5–6). His
predestining us made us sons; we were not predestined because He saw us
becoming sons.
Have
you ever heard a preacher use the illustration of a parade, where God, as it
were, was in the broadcast booth watching the entire parade. From that vantage
point He could see all humanity pass before Him, believing or not, and then He
reacts to this with His choice. Ephesians 1 says otherwise, that it was
according to the riches of grace in God before time began that He chose you,
not because of your faith in time. So the graciousness of God’s electing work
is particularly glorious when we realize that He chose “us” as sinners. And
because He chose us of all people, we sing at the top of our lungs and from the
bottom of our hearts, “O to grace how great a debtor, daily I’m constrained to
be!”
4. It
Is Definite
What
makes the doctrine of election so glorious? It is definite. The doxology of
Ephesians 1 is that “we” bless God because He has blessed “us” (Eph. 1:4). This
is not an indefinite mass, but real people like you and me. Some believe that
predestination is of an indefinite class of people, “those who would believe
and would persevere in faith and in the obedience of faith” (Canons of Dort
1.Rejection of Errors 1). But note well that the definitiveness of
predestination is personal. Why is this so important to debate over? If predestination
were indefinite and impersonal we would ever be in doubt as to our
participation in it. On the contrary, because it is definitely of particular
persons, John Calvin said Paul’s intention in Ephesians 1 was “to rouse [our]
hearts to gratitude, to set [us] all on flame, to fill [us] even to overflowing
with this thought.”
5. It
Is Christ-centered
Finally,
what makes the doctrine of election so glorious? It is Christ-centered. This is
one of the areas we as Reformed believers need to grow in appreciation for. We
can so often speak abstractly of “predestination,” forgetting that this
doctrine is Christ-centered. In Ephesians 1, before he even says a word about
predestination, in chapters 1–3 before he even says a word about our doctrine,
in chapters 4–6 before he even says a word about how we are live, Paul roots
everything in Jesus Christ. How so? We bless “the God and Father of our Lord
Jesus Christ,” who has “blessed us in Christ with every spiritual blessing” (v.
3). He continues, God “chose us in him,” that is, Jesus Christ (v. 4) and
“blessed us in the Beloved” (v. 6).
The
Canons of Dort summarize the above when it says,
God
hath decreed to give to Christ to be saved by Him, and effectually to call and
draw them to His communion by His Word and Spirit; to bestow upon them true
faith, justification and sanctification; and having powerfully preserved them
in the fellowship of His Son” (Canons of Dort 1.7).
In
practical terms, this means that Jesus Christ is like the mirror of our
election. If the knowledge of God’s good pleasure and powerful love before the
foundation of the world still leaves you in doubt, then the only remedy is to
gaze upon Christ, as in a mirror. Look at Him and you will see reflected back
yourself, being renewed in His image and chosen to be so.
What
a glorious doctrine, for it reveals the glory of our wonderful God. As it does,
it leads us to respond in praise and in holiness. When we mediate on His glory
we burst forth in praise: “Blessed be the God and Father of our Lord Jesus
Christ” (Eph. 1:3) and “to the praise of his glorious grace!” (Eph. 1:6) When
we meditate on His glory we respond in seeking to be holy. Out of the mass of
sinners deserving punishment we were called forth “that we should be holy and
blameless before him” (Eph. 1:4). What a God, and what a life He has called us
to.
See
also:
预定：我们甚至该讨论它吗？
Predestination: Should We Even
Talk About It?
作者：Daniel Hyde 译者: 骆鸿铭
预定：别谈论它，除非…
Predestination: Don’t Say a
Word About It Until…
作者：Daniel Hyde 译者:骆鸿铭
预定：为什么有些人会信，有些人会不信？
Predestination: Why Do Some
Believe and Some Don’t?
作者：Daniel Hyde 译者：诚之
预定：它如何彰显上帝的荣耀？
Predestination: How Does It
Reveal the Glory of God?
作者：Daniel Hyde 译者/校对者：Maria Marta/诚之
Predestination:
Can I Be Sure I Am Chosen?
Predestination:
What Does This Mean for the Non-Elect?
