作者: Calvin Knox Cummings 翻译: 骆鸿铭
一个刚认识那永活的道——基督的年轻基督徒，一定会渴望更认识那成文之道——圣经。但是当他开始查考圣经时，他有时候会感到一股困惑和沮丧之情，因為圣经是由如此眾多的书卷所组成的，而且是在这麼长的时间写成的。这意味著什麼呢？年轻的基督徒如何能掌握圣经呢？他要怎样开始研读呢？The young Christian
who has come to know Christ the living Word will want to know more of the
written Word, the Bible. But as he examines his Bible there may sometimes come
over him a feeling of confusion and discouragement. The Bible is composed of
many books written over a long period of time. What does it mean? How can the
young Christian master the Bible? How shall he begin its study?
这本小册是设计用来帮助年轻基督徒，帮助他开始研读上帝的话语。这是笔者最诚心与最热切的盼望，希望这本小册的信息可以鼓励并帮助年轻基督徒，研读上帝的话，并差遣他们上路，以最清楚和最丰富的方式，来传扬上帝的恩典那最荣耀的福音。This little booklet
is designed to aid the young Christian in his initial study of the Word of God.
It is the humble hope and earnest prayer of the author that the message of this
booklet may encourage and assist young students of the Bible in their study of
God's Word and send them on their way declaring with greater clarity and
fullness the glorious gospel of the grace of God.
研读圣经时，一件最基本的事情是我们必须对圣经基本的信息有一个基本的认识。如果你只是掌握了圣经的许多细节，却错失了它最中心的信息，就对你不会有太大的帮助。整本圣经有一个根本的信息，就是上帝要透过一个救赎主带来救恩。旧约预言这个救主会来；新约告诉我们，祂已经来了，以及祂究竟完成了什麼工作。It is essential in
any study of the Scriptures that one first has an understanding of their
underlying message. There will be little profit in mastering the details of the
Bible if we have missed its central message. Throughout the entire Bible there
is one underlying message; it is the message of salvation by a Redeemer. The
Old Testament prophesies that the Savior will come. The New Testament tells us
that he has come and what he has done.
这个救恩的根本信息有一个功效，就是要成為一个统一的原则，把圣经啟示的各个部分联结起来，并且把它们联合成一个和谐的整体。就像一条蜿蜒的河川，把流经整本圣经思想的眾多溪流串联起来，让它们匯流成一条浩大的江河。This underlying
message of salvation serves as a unifying principle, connecting the various
revelations of the Bible and uniting them into a harmonious whole. Like a
winding stream it connects the many rivulets and streams of thought that run
throughout the Bible and unites them into one mighty river.
「恩典之约」这个词，最能準确而全面地描写这个贯穿整本圣经之单一完整的救赎计划。认识这个恩约，就能让人熟悉圣经的中心信息；与此同时，恩典之约也提供了圣经歷史与啟示的一个轮廓。在这个小小的研究中，我们主要的兴趣是这个恩典之约的歷史。我们相信，对恩典之约的强调会给我们对圣经有更清楚概念，更明白圣经的轮廓。"The covenant
of grace" is the most accurate and comprehensive term to describe that one
plan of redemption which runs through the Bible. An understanding of this
covenant will acquaint one with the central message of the Bible and at the
same time provide an outline of its history and revelation. In this little
study our primary interest will be in the history of this covenant of grace.
This emphasis, we believe, will afford a clearer survey and outline of the
Bible.
一、现代对恩典之约的统一性的攻击Modern
Attacks upon the Unity of the Covenant of Grace
今天，到处都有人定意要攻击这个圣经裡只有一条得救之路，只有一个「恩典之约」的教导。Today, there are
widespread and determined attacks being made upon the teaching that there is
but one way of salvation in the Bible, but one "covenant of grace."
对恩典之约最首要的、也是最致命的攻击，是来自基督教的敌人：现代主义（不相信上帝超自然的能力）。现代主义否认这整个观念：上帝曾经用一种超自然的方式，啟示出一个靠恩典得救的计划。现代主义者否认人已经从恩典中堕落；因此人不需要被恢復到恩典的状态。现代主义者痛恨这个教导，就是「基督為我们的罪而死」，也因此摧毁了我们领受恩典之约的福分的基础。对现代主义者来说，圣经不是上帝超自然地啟示自己的歷史；它只是人的各种宗教经验的记载而已。对现代主义者来说，圣经只是把宗教的进化呈现出来。著名的现代主义者霍士迪博士（Dr. Harry Emerson
Fosdick）曾经说过：「如今把整部圣经当作一个旅程，就可以从最原始的宗教，进到人生中最高贵的宗教情操 。这是人的心智所能经歷的最奇妙的旅程。我们可以看到宗教思想的成长：人从前把神看成是高高在上的人，而如今把神看成是宇宙万物的父亲……」（〈进步中的基督教〉，Progressive
Christianity，一篇讲章，第10页）。The first and most deadly
attack upon the covenant of grace has been made by the arch-foe of
Christianity, Modernism (unbelief in the supernatural power of God). Modernism
denies the whole idea of God ever revealing in a supernatural way a plan of
salvation by grace. The Modernist denies that man has fallen from grace;
therefore man does not need to be restored to grace. The Modernist hates the
teaching that "Christ died for our sins," and thereby destroys the
basis upon which we receive the blessings of the covenant of grace. To the
Modernist the Bible is not a history of God's supernatural revelation of
himself; it is simply an account of man's varying religious experiences. To the
Modernist the Bible presents merely the evolution of religion. The well known
Modernist Dr. Harry Emerson Fosdick has stated: "To take a trip through
the Bible now is to move from the presence of primitive religion to the noblest
expression of the religious spirit in the life of man. It is the most
fascinating journey that the mind of man can take. To see men's thoughts of God
grow from the time they thought of him as a man upon a mountain until they
thought of him as the Father of all creation ..." ("Progressive Christianity,"
a sermon, p. 10).
今日有另外一种，针对只有一条救恩之路、只有一个恩典之约的教导的攻击。这个攻击不是来自那些反对圣经超自然和神蹟元素的阵营，而是来自相信圣经超自然的啟示是超自然啟示的阵营。在基督教与现代主义的冲突中，在许多方面，这些人是我们的朋友，而不是敌人。在这个阵营中的人相信圣经是上帝的话，而且相信，世人「今天」只有唯一一条得救的道路，那就是上帝的恩典。对此，我们表示感谢。这些人就是普遍被称為「时代主义者」的人。There is another
attack being made today upon the teaching that there is but one way of
salvation, but one covenant of grace. This attack comes not from the camp of
those who oppose the supernatural and miraculous element of the Bible, but
rather from some who believe in the supernatural revelations of the Bible as
supernatural revelations. In many ways these men are our friends and not our
enemies in the great conflict between Christianity and Modernism today. The men
in this camp believe that the Bible is the Word of God and that there is only
one way for men to be saved today and that is by the grace of God. For this we
give thanks. These men are popularly known as dispensationalists.
从哪个角度来说，这些人和那些强调只有一条救恩之路，只有一个恩典之约的人有所不同呢？从哪个角度来说，他们可以被视為是基督教信仰危险的教师呢？其中的差异和危险很简单，那就是：时代主义者不相信从过去到现在，或未来永远，都只有一条救恩之路。他相信圣经基本上包含了两种不同的救恩之路。他说，从过去到现在，或未来永远都会有另外一条得救之路，即救恩完全是上帝所赐的、人完全不配得的恩惠。简而言之，时代主义者说，有一个约是用来拯救犹太人的（在过去和在未来），并且有另外一个约是用来拯救外邦人的。查菲尔博士（Dr. Lewis S. Chafer）是时代主义思想学派的一位领头教师，在这个论点上，他给我们清楚地看见时代主义的教导。他说：「上帝有两种差异极大的、标準化的条件，藉著这两种方法，完全堕落的人可以得到上帝的恩惠……在救恩论上，犹太教和基督教有多大的差异，他们的末世论就有多大的差异……」（Bibliotheca Sacra,
vol. 93 [1936], pp. 410, 421）。时代主义教导的另一个来源是《司考福圣经註释》（Scofield Reference
Bible），也暗示有两种得救之路（见该书1323页）。查菲尔博士所持守的观念是：旧约的秩序也会应用到大卫未来的国度上（见Bibliotheca Sacra,
vol. 93 [1936], p. 443）。如此，根据时代主义的教导，人在这个时代中是靠恩典得救的，但是过去与未来的犹太人，则是靠遵行律法得以在上帝面前，与上帝有正确的关係。In what respect do
these men differ from those who emphasize that there is only one way of
salvation, only one covenant of grace? In what respect can they be regarded as
dangerous teachers of Christian truth? The difference and the danger is simply
this. The dispensationalist does not believe that there always has been or
always will be but one way of salvation. He believes that the Bible contains
essentially two different ways of salvation. He states that there has been and will
be another way of being saved than by the sheer unmerited favor of God. Briefly
and simply, the dispensationalist states that there is one covenant for saving
Jews (in the past and in the future) and another covenant for saving Gentiles.
Dr. Lewis S. Chafer, one of the leading teachers in this school of thought,
gives some clear statements of the dispensational teaching on this point. He
states, "There are two widely different, standardized, divine provisions,
whereby man, who is utterly fallen may come into the favor of God ... To such a
degree as the soteriology of Judaism and the soteriology of Christianity
differ, to the same degree do their eschatologies differ ..." (Bibliotheca
Sacra, vol. 93 [1936], pp. 410, 421). In another source of dispensational
teaching, theScofield Reference Bible, it is also implied that there are two
ways of salvation (see the Scofield Reference Bible, p. 1323). Dr. Chafer holds
that the Old Testament order of things will apply also in the future kingdom of
David (see Bibliotheca Sacra, vol. 93 [1936], p. 443). According to the
dispensational teaching, then, men are saved by grace during the present age,
but the Jews of the past and of the future are made right with God by obeying
the law.
这个小小的研究是对这些普遍而错误的、有关圣经信息的观念，提出一个有建设性的代替品。在做这件事时，笔者清楚，他基本上不是在提出什麼新的理论，他只是提供一把理解圣经的钥匙，而这个理解是与长老会和改革宗教会的歷史信条互相协调一致的。The purpose of this
little study is to present a constructive substitute for these popular but
erroneous conceptions of the message of the Bible. In doing this the writer is
aware that he is not presenting anything essentially new. He is merely
presenting a key to an understanding of the Bible which is in harmony with the
historic creeds of Presbyterian and Reformed Christianity.
二、「恩典之约」是什麼意思？Meaning
of the Term "Covenant of Grace"
当我们把圣经拿在手上，我们会观察到它被分成两个部分：旧约与新约。「约」（testament）是希腊文diatheke的翻译。这个字在《七十士译本》（旧约希伯来圣经的希腊文译本）和希腊文新约圣经中出现过好几次。然而diatheke这个希腊字，更準确的翻译应该是「盟约」（covenant）。《美国修订版》圣经（American Revised Version）除了一节经文外，都是用约（covenant）来翻译diatheke这个字的（例如：来八6）。所以，我们可以準确地说，圣经可以分成两大部分：旧的盟约与新的盟约。As we take our
Bible in hand, we observe that it is divided into two parts: the Old Testament
and the New Testament. The word "testament" is a translation of the
Greek word diatheke. This word occurs many times in the Septuagint (a Greek
translation of the Hebrew Old Testament) and in the Greek New Testament. This
Greek word diatheke, however, can more accurately be translated
"covenant." The American Revised Version so translates it except in
one passage. The Authorized Version translates many of the New Testament
passages "covenant" (e.g. Heb. 8:6). So we may accurately say that
the Bible can be divided into two parts: the Old Covenant and the New Covenant.
「约」这个字的意思是一种处置，一种安排，这个安排唯独是上帝所做的。人在约的安排上是无份参与的。人必须接受上帝已经做好的安排，或完全不接受这个约。The word
"covenant" means a disposition or an arrangement. This arrangement is
made by God alone. Man has no part in its making. Man must either accept the
arrangement God has made or receive no covenant at all.
「恩典」这个字的意思是不配得的恩惠。上帝的恩典是上帝对罪人彰显的恩惠；而罪人所配得的正好是相反的：上帝的厌恶和怒气。The word
"grace" means undeserved favor. The grace of God is divine favor
manifested to sinners who deserve just the opposite: his disfavor and wrath.
如此，「恩典之约」就是上帝要从罪的公义的后果——亦即邪恶、苦难、死亡和咒诅，把人拯救出来的计划。The "covenant
of grace," then, is that arrangement whereby God planned to save man from
the just consequences of his sin; namely, immorality, misery, death, and
damnation.
三、人需要恩典之约：行為之约，堕落 Man's Need for a Covenant of Grace: The
Covenant of Works, the Fall
如果我们想要了解恩典之约，我们首先必须认识这个所谓的「行為之约」。只有当我们明白行為之约，我们才会明白為什麼人需要恩典之约，以至於可以得救，进入永生。If we are to
understand the covenant of grace we must first understand the covenant that is
called the "covenant of works." Only as we understand the covenant of
works will we understand why man needed a covenant of grace if he were to be
saved unto everlasting life.
当上帝创造人的时候，祂所造的人是完美的。人知道什麼是对的，什麼是错的，上帝也给他行善的能力。在装备人这个辨别是非的知识和圣洁的品格之后，上帝决定要考验人。祂想要证明人是否会藉著顺服他的造物主来荣耀祂。When God created
man, he created him perfect. Man knew what was right and what was wrong, and
God gave him the ability to do what was right. Having equipped him with this
knowledge and this holy character, God decided to test man. He wanted to
demonstrate whether man would glorify his Creator by obeying him.
上帝透过与人立约来考验人。上帝与人类在伊甸园裡所立的第一个约被称為「行為之约」。它被称為行為之约是因為，倘若他想要得到这个圣约所应许的祝福，他必须完成某些顺服的行為。其他人称这个约為「生命之约」，因為在这个约中，上帝应许人若顺服，就可以得到永生。在这个约中，上帝向亚当宣布：「只是分别善恶树上的果子，你不可吃，因為你吃的日子必定死！」 （创二17）不顺服就意味著死亡；顺服就会带来生命。God put man to the test by
entering into a covenant with him. The first covenant that God made with man in
the garden of Eden is called the "covenant of works." It is called
the covenant of works because man had to perform certain works of obedience if
he were to receive the promised blessing of the covenant. Others call this same
covenant the "covenant of life" because in this covenant God promised
eternal life to man if he would obey. In this covenant God declared to Adam,
"But of the tree of the knowledge of good and evil, thou shalt not eat;
for in the day that thou eatest thereof thou shalt surely die" (Gen.
2:17). Disobedience would mean death; obedience would mean life.
在这个行為之约裡，上帝只要求人一件事：顺服。「亚当，你只要服从我的权威，并相信我应许的话。」如果亚当做到这个单纯的信靠和顺服，上帝应许会把一个和「对亚当的小小要求」完全不成比例的祝福赐给亚当。如果人能够顺服，他就可以拥有永恆的生命；他就永远不会死。这个生命不只是永恆的，也是一个比原先赐给亚当的生命更加丰盛的生命。他会进入一种不再会犯罪的生命状态，可以在这个丰盛恩典的基础上，与上帝相交团契。In this covenant of
works God asked just one thing of man: obedience. "Adam, simply submit to
my authority and believe in my word of promise." In return for this simple
faith and obedience, God promised to give to Adam a blessing out of all
proportion to the little that was required of him. If man would obey he would
have everlasting life; he would never die. Not only would this life be
everlasting; it would be a more abundant life than Adam originally was given.
He would be brought to a state where it would no longer be possible to sin and
where he could have fellowship with God upon the basis of abounding grace.
亚当未能承担这个约中的责任。他在悖逆的不信中，吃了上帝禁止他们吃的果子（请读创世记第三章）。他寧可相信撒但的谎言，牠应许说你们吃那树上的果子，不一定会死。当他听信撒但的话，就是称上帝是说谎的。他寧可臣服於撒但的权柄之下，而不愿服从上帝；他寧可听从撒但，并悖逆上帝。Adam failed to keep
his part of the covenant. In rebellious unbelief he ate the forbidden fruit
(read Gen. 3). He preferred to believe the lie of Satan who promised him that
he would not die. In so doing he called God a liar. He preferred to submit to
Satan's authority rather than to God's; he preferred to obey Satan and to
disobey God.
即使人犯罪，上帝仍然掌权，祂必成全对人的咒诅。亚当在当日就死了，他在灵性上死了；他被上帝从伊甸园赶出去，断绝了与上帝的同在与相交团契。从此人就只能犯罪，不能行上帝眼中的善。他的身体也死了；他的身体与他的灵魂分开，回到它所来之处，尘归尘，土归土。这个死亡本该是永恆的：人永远无法再吃到生命树的果子，因為上帝在伊甸园的东边，安置了「四面转动、发火焰的剑，要把守生命树的道路」。God remained
sovereign and fulfilled the threatened curse upon man. Adam died. He died
spiritually; he was driven from the garden and cut off from the presence and
fellowship of God. Man could not do anything else but sin now. He died
physically;his body was separated from his soul and returned to the dust from
whence it came. This death was to be eternal; man was never to partake of the
tree of life, but a "flaming sword ... turned every way to keep the way of
the tree of life."
很不幸地，亚当不是唯一因為堕落而受苦的人。这个约是上帝和亚当以及祂所有的后裔所立的约。亚当代表我们所有的人，正像今天的外交使节一样，代表一个国家所有的人民。这个外交代表所作的，被认為是所有人民所作的，无论好坏，他们都要分享他的行动的后果。亚当在上帝面前代表我们。他的罪就是我们的罪，正像基督的义是我们的义一样真实。「因一人的悖逆，眾人成為罪人；照样，因一人的顺从，眾人也成為义了。」（罗马书五19）Adam, unfortunately, was not the only one who
suffered on account of the fall. The covenant was made with Adam not only for
himself but for all of his descendants. Adam represented us all just as a
diplomat today represents all the people of a nation. What that representative
does is considered the act of all the people, and they share the consequences
of his acts for better or for worse. Adam represented us before God. His sin is
our sin just as really as Christ's righteousness is our righteousness.
"For as by one man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous" (Rom. 5:19).
亚当犯罪所有的后果也都落到我们头上。我们承继了他同样会犯罪悖逆的本性，因此我们不得不犯罪。我们也犯了同样的罪，并要在此生遭受相同的苦难。我们和天父之间的相交团契也被断绝了。死亡，包括灵性上的、身体上的，以及永恆的死亡，是给我们的公正回报。正如威敏思特小要理问答所总结的：「全人类因為他们的堕落，失去了与上帝的相交，都在祂的震怒和咒诅下，因而要面对这一生所有的悲惨，以及地狱永远的痛苦。」（问答19；参弗二3；罗六23；可九47-8。）All the consequences of Adam's
sin fell upon us. We inherit his same sinful rebellious nature so that we
cannot help but sin. We commit the same sins and suffer the same miseries in
this life. We have been cut off from fellowship with the Father.
Death—spiritual, physical, and eternal—is our just reward. As summarized by the
Westminster Shorter Catechism, "All mankind by the fall lost communion
with God, are under his wrath and curse and so made liable to all the miseries
of this life, to death itself, and to the pains of hell forever" (Q &
A 19; cf. Eph. 2:3, Rom. 6:23, Mark 9:47–8).
当人类在罪中堕落，行為之约就不足以使人得救。他永远无法靠自己达到上帝所要求的完美的顺服的标準。这个生命之约如今就成了死亡之约。那麼，人要怎样才能得救呢？上帝是否会让所有的人类在他们的罪中灭亡呢？When man fell in
sin, the covenant of works was no longer sufficient for his salvation. Never
could he of himself measure up to God's standard of perfect obedience. This
covenant of life was now a covenant of death. How then could man be saved?
Would God leave all mankind to perish in their sins?
四、恩典之约的内容 The Content of the Covenant of Grace
「上帝既然完全出於祂自己的美意，从永恒拣选了一些人得永生，便与他们立恩典之约，要藉一位救赎主把他们从罪恶和愁苦中拯救出来，带领他们进入得救的景况。」。在威敏思特小要理问答（问答20）的这些话中，我们已经说明了恩典之约的目的和内容。"God, having
out of his mere good pleasure, from all eternity, elected some to everlasting
life, did enter into a covenant of grace, to deliver them out of the estate of
sin and misery, and to bring them into an estate of salvation by a
Redeemer." In these words of the Westminster Shorter Catechism we have set
forth the purpose and the content of the covenant of grace.
上帝设计恩典之约的目的不是要拯救所有的人类，而是要拯救一部分的人类。上帝在永恆裡从堕落的人类当中拣选了祂定意要拯救的人。正如圣经所宣告的：「就如神从创立世界以前，在基督裡拣选了我们，使我们在他面前成為圣洁，无有瑕疵；又因爱我们，就按著自己意旨所喜悦的，预定我们藉著耶穌基督得儿子的名分。」（弗一4-5）基督这样祷告：「我為他们祈求，不為世人祈求，却為你所赐给我的人祈求，因他们本是你的。」（约十七9）基督向祂的门徒宣告：「不是你们拣选了我，是我拣选了你们，并且分派你们去结果子。」（约十五16）保罗确认：「预先所定下的人又召他们来；所召来的人又称他们為义……」（罗八30）God's purpose, then, in devising the covenant
of grace, was not for the purpose of saving all of mankind but rather a portion
of mankind. In eternity God chose from among fallen mankind those whom he
purposed to save. As the Scriptures declare: "According as he hath chosen
us in him before the foundation of the world ... in love having predestinated
us unto the adoption of children" (Eph. 1:4–5). Christ prayed, "I
pray not for the world but for them which thou hast given me" (John 17:9).
Christ declared to his disciples: "Ye have not chosen me but I have chosen
you and ordained you that ye should go and bring forth fruit" (John
15:16). Paul affirmed: "Whom he did predestinate, them he also called, and
whom he called them he also justified ..." (Rom. 8:30).
这个真理在今天被罗马天主教徒和许多基督新教的基督徒所拒绝。然而，很显然地，拒绝这个教导的人是在拒绝上帝的话，并且否认上帝是上帝。这个真理很显然是在圣经当中的。此外，如果上帝的旨意是要拯救所有的人，而祂却為能达成目标，祂就不再是上帝了，因為有一个力量比上帝还大。上帝就不再是上帝了。This truth is
rejected by Romanists and many Protestants today. It is clear, however, that
those who reject this teaching are rejecting the Word of God and denying that
God is God. Certainly it is in the Bible. Further, if God purposed to save all
mankind and has failed in his purpose, he is no longer God. There is a power
greater than God. God ceases to be God.
上帝在时间当中向人啟示祂拯救人的计划。这个字永恆之酝酿并且在时间当中啟示出来的计划包含了三个要素。祂给人某些应许。祂啟示说人能领受这些应许的祝福，完全是基於祂儿子的工作，祂是恩典之约最伟大的中保。接下来，祂要求人在领受这些应许的祝福之前，必须满足一个且唯有一个要求，那就是信靠主耶穌基督。In time God
revealed to man the plan whereby man could be saved. This plan as conceived in
eternity and revealed in time contained three elements. He gave to man certain
promises. He revealed that the blessings of these promises could be received
only upon the basis of the work of his Son, the great Mediator of the covenant
of grace; he then demanded that man meet one and only one requirement before he
could receive these promised blessings; namely, faith in the Lord Jesus Christ.
恩典之约所有的应许可以用一句经常重覆的话来总结：「我要作他们的上帝，他们要作我的子民。」（耶三一33，三二38-40；结三四23-25，30，31；三六25-28；来八10；林后六16-18）。祂应许会接纳人回到祂的恩典当中，与他们相交团契。祂应许赦罪与永生。这个要作我们的上帝的应许裡，还包括恩典之约其他具体的祝福，例如称义、纳认（成為上帝的儿女），成圣，以及得荣耀。All of the promises
of the covenant of grace may be summed up in the oft-repeated words, "I
will be a God unto thee and to thy seed after thee" (Jer. 31:33, 32:38–40;
Ezek. 34:23–25, 30, 31; 36:25–8; Heb. 8:10; 2 Cor. 6:16–18). He promised to
receive men back into his favor and fellowship. He promised forgiveness and
life eternal. Included in this promise to be our God are all the more specific
blessings of the covenant of grace such as justification, adoption,
sanctification and glorification.
基督的献祭和顺服，是人能够承受恩典之约唯一的基础。基督作了「新约的中保」（来九15）。透过祂的工作，我们领受救恩的祝福。上帝以祂的公平要求人必须偿付罪的刑罚，也就是死亡。祂并且进一步要求人必须是完全公义的，才能进入祂威严的同在当中。基督代替我们而死，為我们偿付了我们的罪所应该承担的刑罚，祂用自己的话宣告：「这是我立约的血，為多人流出来，使罪得赦。」（太廿六28）。而且，在我们还无力遵行之时，就為我们完成了完美的义，并藉著信心把这个义放到我们的帐户裡：「不是有自己因律法而得的义，乃是有因信基督而得的义，就是基於信心，从上帝而来的义」（腓三9；新译本）；「因著这一人的顺服，眾人也被列為义人了」（罗五19；新译本）。Only upon the basis of
Christ's sacrifice and obedience could man inherit the blessings of the
covenant of grace. Christ became "the mediator of the new covenant"
(Heb. 9:15). Through his work we receive the blessings of salvation. God in his
justice demanded that the penalty for sin be paid; namely, death. He further
demanded that man must be perfectly righteous before he could come into his
majestic presence. Christ died in our place, paying the penalty due to us for
our sin, declaring in his own words, "This is my blood of the new covenant
which is shed for many for the remission of sins" (Matt. 26:28). Then,
when we could not, he performed perfect righteousness for us, which is laid to
our account by faith: "not having mine own righteousness, which is of the
law, but that which is through the faith of Christ, the righteousness of God
which is by faith" (Phil. 3:9); "By the obedience of one shall many
be made righteous" (Rom. 5:19).
在这个圣约裡，上帝对人唯一的要求是信心。信心只是单纯地接受某件事為真，并全心地信靠。上帝并没有要求我们要透过我们自己顺服律法的行為来证明我们配得到永生。「祂便救了我们，并不是因我们自己所行的义，乃是照祂的怜悯，藉著重生的洗和圣灵的更新。」（多三5）The one requirement that God in this covenant
made of man was faith. Faith is simply receiving something as true and trusting
in it. God did not require that we merit eternal life through our own works of
obedience to the law. "Not by works of righteousness which we have done
but according to his mercy he saved us" (Tit. 3:5).
恩典之约的内容，可以在我们救主的话裡面，得到最清楚的表达与总结：「上帝爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生。」（约三16）The content of the covenant of grace finds its
clearest expression and summary in the words of our Savior, "God so loved
the world, that he gave his only begotten Son, that whosoever believeth in him
should not perish, but have everlasting life" (John 3:16).
五、恩典之约的统一性 The Unity of the Covenant of Grace
旧约、新约圣经只包含一种得救的道路，那就是根据恩典之约的条件。圣经只承认一位救主，主耶穌基督。旧约的信徒仰望这位救主，并信靠祂。耶穌向与祂同时代的犹太人说：「你们的祖宗亚伯拉罕欢欢喜喜的仰望我的日子，既看见了就快乐。」（约八56）新约的圣徒是回顾基督所成就之工作的歷史事实，并在基督身上看见基督「一次将祂自己献上為祭，满足了上帝的公义，使我们与上帝和好」（威敏思特小要理问答，问答25），正如保罗所见证的，「基督照圣经所说，為我们的罪死了」（林前十五3）。彼得代表古时的犹太人和当代的外邦人，宣告说：「除祂以外，别无拯救；因為在天下人间，没有赐下别的名，我们可以靠著得救。」（徒四12）。The Scriptures of the Old and
New Testaments contain only one way of salvation and that is according to the
terms of the covenant of grace. The Bible knows of only one Savior, the Lord
Jesus Christ. To that Savior the believers of the Old Testament looked and in
him they trusted. Speaking to the Jews of his day Jesus said, "Your father
Abraham rejoiced to see my day; and he saw it and was glad" (John 8:56).
The saints of the New Testament looked back upon the historic fact of the
finished work of Christ and saw in him their "sacrifice to satisfy Divine
justice and to reconcile us to God." As Paul testified, "Christ died
for our sins" (1 Cor. 15:3). Peter, speaking for ancient Jew and for
modern Gentile, declared, "Neither is there salvation in any other: for
there is none other name under heaven given among men, whereby we must be
saved" (Acts 4:12).
这个唯一的恩典之约，在圣经不同的时期中，是以不同的方式来施行的。然而，重要的是我们要明白，这些仅仅是施行同一个恩典之约的不同方法而已。这个圣约的特性并没有被这些不同的施行方法所改变。让我们举个例子来说明这个很重要的论点。在美国我们有宪法。这个宪法的歷史悠久，经过这麼多年基本上并没有改变。但是不同政党政纲所產生的政府，都是在应用这部宪法的原则。因此，恩典之约只有一个，但是有不同的方法来施行这个圣约。This one covenant
of grace is administered in different ways during different periods in the
Bible. It is important that we understand, however, that these are simply
different methods of administering the same covenant of grace. The character of
the covenant is not changed by these different methods of applying it. An
example may clarify this important point. In the United States we have a
Constitution. This Constitution is of long standing and has not essentially
changed throughout the years. But there have been many different
administrations of varying political platforms that have applied the principles
of the Constitution. So there is one covenant of grace but different ways of
administering that covenant.
基本上，上帝用两种不同的方法来施行圣经裡的恩典之约。在旧约裡大部分时间，恩典之约是以一种方式来施行的。而在新约时期，恩典之约是以另一种方式施行的。让我们先考察旧约裡的恩典之约，然后再来考察新约裡的恩典之约。圣经说到这些约是恩典的「旧约」，以及恩典的「新约」（见耶三一31；来八13）。There are essentially two different ways in which God
administered the covenant of grace in the Bible. During most of the period of
the Old Testament the covenant of grace was administered in one way. During the
New Testament period, the covenant of grace was administered in another way.
Let us look at the covenant of grace in the Old Testament and then at the
covenant of grace in the New Testament. The Bible speaks of these covenants as
the "old covenant" of grace and the "new covenant" of grace
(see Jer. 31:31; Heb. 8:13).
六、旧约裡的恩典之约The
Covenant of Grace in the Old Testament
1. 从亚当到亚伯拉罕From Adam to Abraham
人类一犯罪堕入罪中，上帝马上就以祂恩典的序奏临到人类。祂应许亚当和夏娃，祂将要差遣一位大能的救主和救赎主。创世记三章15节是上帝第一次向人啟示恩典之约。上帝很明确地应许人，撒但和女人的后裔之间会有一场巨大的冲突，而最终女人的后裔必要得胜。「他[女人的后裔]要伤你[撒但]的头，你[撒但]要伤他[基督]的脚跟。」上帝在此以两种方式来彰显祂的恩典。首先，祂让亚当和夏娃成為撒但的敌人，也就是上帝的朋友。其次，透过那位应许的救赎主，上帝会打破撒但对人的权势。当基督死在加利利的十字架上，撒但的权势就被粉碎了。无论在何处，只要被钉十字架的基督的福音被传讲，且伴随著圣灵的祝福，撒但就失去了牠捆绑人的能力。Man had scarcely
fallen into sin before God approached him with his overtures of grace. He promised
Adam and Eve that he would send a mighty deliverer and redeemer. In Genesis
3:15 we have God's first revelation of the covenant of grace to man. God
definitely promised man that there would be a conflict between Satan and the
seed of the woman and that the seed of the woman would be victorious. "It
[a descendant of Eve] shall bruise thy [Satan's] head, and thou [Satan] shalt
bruise his [Christ's] heel." God manifested his grace here in two ways.
First, he would make Adam and Eve enemies of Satan and therefore friends of
God. Second, through the promised Redeemer God would break the power of Satan
over men. When Christ died on Calvary's cross, Satan's power was broken.
Wherever the gospel of the crucified One is preached with the blessing of the
Spirit, Satan is powerless to enslave.
这个给亚当的恩典之约只给了我们有关上帝救赎计划的一个光秃秃的轮廓。在这个恩约中，没有把我们想要知道的全部内容啟示出来，它只是一个很笼统、不太明确的约。我们也许会想要知道，究竟亚当和夏娃在当时所期望的是一位怎样的救主。我们也许希望，上帝清楚地告诉我们，究竟亚当和夏娃必须履行哪些条件，才能让上帝再次把他们当作朋友。上帝在当时并没有这些细节啟示给我们，但是有一件事是我们可以确定的：上帝在祂的话的另外一部分说：「若不是藉著我[基督]，没有人能到父那裡去」（约十四6）；因此，亚当和夏娃必定已经信靠那位应许的拯救者，以得到救恩，否则，他们就永远不可能变成上帝的朋友，与祂和好。This covenant of
grace to Adam gives us but a bare outline of God's plan of redemption. There is
not revealed in this covenant all that we might like to know. It is rather
general and indefinite. We might wish we knew just what kind of redeemer Adam
and Eve expected. We might wish that we were told clearly the precise
conditions that Adam and Eve had to fulfill before God regarded them as his
friends once more. These details are not revealed. But of one thing we may be
certain; God reveals elsewhere in his Word that "no man cometh unto the
Father but by me [Christ]"; therefore, Adam and Eve must have trusted in
the promised Deliverer for salvation, for otherwise they never could have become
friends of God, reconciled to him.
2. 从亚伯拉罕到摩西 From Abraham to Moses
旧约中的恩典之约，在上帝与亚伯拉罕立的约（见创十二1-3；十七1-14）中得到了最清楚和最完整的表达。这个约可以用创世记十七章7节的话来总结：「我要与你并你世世代代的后裔坚立我的约，作永远的约，是要作你和你后裔的神。」 在这个约中，上帝也更具体地说明了在祂所要赐下的祝福。在这个约中，信心作為条件也这突然间变得更加突出，人如果要领受所应许的祝福，必须满足这个信心的条件。The covenant of
grace in the Old Testament comes to its clearest and fullest expression in
God's covenant with Abraham (see Gen. 12:1–3; 17:1–14). This covenant may be
summarized in the words of Genesis 17:7, "I will establish my covenant
between me and thee and thy seed after thee in their generations for an
everlasting covenant, to be a God unto thee, and to thy seed after thee."
In this covenant God is more specific as to the blessings that he will give. In
this covenant, too, faith suddenly becomes more prominent as the condition
which man must meet if he is to receive the promised blessings.
在这个约中，上帝应许给亚伯拉罕的祝福同时是暂时的和属灵的、地上的和天上的、外在的和内在的。亚伯拉罕暂时的或地上的祝福的内容，包括一（群）个「后裔」，一块「土地」，以及他会成為「一个大国」之父的应许。这些应许，当上帝在亚伯拉罕老年时，把以撒作為他的儿子赐给他时，在把亚伯拉罕带到迦南地，在让亚伯拉罕成為一个强大的希伯来国家中，得到了部分的应验。不过，要坚持说亚伯拉罕的这些现世的祝福，和在基督裡的属灵祝福是截然不同的，会是一个严重的错误，因為与这些地上的祝福绑在一切、无法分割的是天使各样的福气。虽然亚伯拉罕「在所应许之地作客，好像在异地居住帐棚」，他的眼光却是超越这块地上的土地的，因為他「等候那座有根基的城，就是上帝所经营所建造的」（来十一9-10）。更重要的是，亚伯拉罕真正的后裔并不是这个希伯来国家，而是基督；透过祂，地上的万族都要因此蒙福。保罗在写给加拉太人的书信裡说：「那些应许本来是给亚伯拉罕和他的后裔的。上帝并没有说『给眾后裔』，好像指著多数；而是说，『给你的一个后裔』，指著一个，就是基督。」（加三16）上帝所应许要透过亚伯拉罕而来的祝福，基本上不是物质上的祝福，而是要透过主耶穌基督而来的永恆救恩的祝福。
The blessings that God promised Abraham in
this covenant were both temporal and spiritual, earthly and heavenly, external
and internal. Abraham's temporal or earthly blessings consisted in a
"seed," a "land," and in the promise that he would be the
father of "a great nation." These promises were partly fulfilled in
the giving of Isaac as the son of Abraham's old age, in bringing Abraham to the
land of Canaan, and in making Abraham the father of the mighty Hebrew nation.
It would be a serious error, however, to maintain that these temporal blessings
of Abraham stand in contrast to the spiritual blessings of salvation in Christ.
Bound up in these very earthly blessings were heavenly blessings. While
"in the land of promise, as a strange country, dwelling in
tabernacles," Abraham looked beyond this earthly land "for a city
which hath foundations, whose builder and maker is God," even the heavenly
and eternal Jerusalem (see Heb. 11:9–10). What is more, the true Seed of
Abraham through which all the families of the earth would be blessed was not
the Hebrew nation but Christ. Paul, writing to the Galatians, said, "Now
to Abraham and his seed were the promises made. He saith not, And to seeds, as
of many; but as of one, And to thy seed, which is Christ." The blessings
that God promised would come through the seed of Abraham were not essentially
material blessings but the blessings of eternal salvation through the Lord
Jesus Christ.
不只是这些天上的和属灵的福分，和赐给亚伯拉罕的地上的和外在的祝福是绑在一起的，在上帝与亚伯拉罕所立的约中，最核心和最重要的是与上帝和好以及救恩的应许。上帝与亚伯拉罕所立的约，最重要的要素是应许「我要作他们的上帝，他们要作我的子民」。如果没有这个应许，所有其他的应许都会落空，也会失去意义。由於人的悖逆不信与不顺服，上帝原本是与人為敌的。上帝以祂的公平将所有的人置於祂圣洁的咒诅之下。祂切断了与人的关係。但是如今祂可以与人和好，把人当成自己的朋友。「我要作你们的上帝，你们要作我的子民」，是旧约中不断迴响著的回声。祂必要恢復人，使人重新得到祂的恩典，与祂相交团契。祂要透过祂的儿子来拯救他们,「叫亚伯拉罕的福，因基督耶穌可以临到外邦人」（加三14）。旧约所有的信徒都在仰望这位上帝所指派的救主，以得到救恩，他们也靠著这位应许的救主而得救。用我们救主的话说，那就是：「你们的祖宗亚伯拉罕欢欢喜喜的仰望我的日子，既看见了就快乐。」（约八56）。Not only were there heavenly
and spiritual blessings bound up in the earthly and external blessings given to
Abraham; at the very heart and center of God's covenant with Abraham was the
promise of reconciliation and salvation. The most important element of God's
Covenant with Abraham was the promise to "be a God unto thee, and to thy
seed after thee." This is the blessing without which all other blessings
would be empty and worthless. God was at enmity with man because of man's
rebellious unbelief and disobedience. God in his justice had placed all mankind
under his holy curse. He had cut man off from himself. But now he will become
reconciled to man and deal with him as a friend. "I will be thy God and
thou shalt be my people" is the echo that reverberates through the Old
Testament. He will restore man into his favor and fellowship once more. He will
save men through his Son, "that the blessing of Abraham might come on the
Gentiles through Jesus Christ" (Gal. 3:14). To that appointed Savior all
the believers of the Old Testament looked for salvation and by that promised
One they were saved. In the words of our Lord, "Your father Abraham
rejoiced to see my day; and he saw it and was glad" (John 8:56).
倘若亚伯拉罕要领受所应许的暂时的与属灵的祝福，只需要满足一个、且是唯一的一个基本条件，就是亚伯拉罕必须相信，他必须有信心。亚伯拉罕满足了这个条件，并且藉著信心，紧紧抓住在基督裡的救恩的祝福。「亚伯拉罕信神，这就算為他的义。」（罗四3；加三8）亚伯拉罕相信，上帝会履行祂的承诺，如此，他在上帝眼中会被算為义人。There was one
essential condition—and only one—that must be met if Abraham were to receive the
promised temporal and spiritual blessings. Abraham must believe; he must have
faith. This one condition Abraham met and by it laid hold upon the blessings of
salvation in Christ. "Abraham believed God and it was accounted to him for
righteousness" (Gal. 3:8; Rom. 4:3). Abraham believed that God would keep
his promises, and thus he was regarded as righteous in God's sight.
上帝赐给亚伯拉罕一个外在的记号，让以色列记念这个圣约，以确认祂所说的一切话。在旧约对恩典之约的施行底下，所有在这个约之下的男性，都要接受「割礼的记号，因信称义的印证」（罗四11）。之后，洗礼这个作為新的恩典之约之印证的记号，会被用来取代割礼的记号（见西二11-12）。God gave an external sign to
Abraham to keep Israel in remembrance of this covenant and to confirm all he
had said. Under the Old Testament administration of the covenant of grace all
the male members of the covenant were to receive "the sign of
circumcision, a seal of the righteousness of faith" (Rom. 4:11). Later,
the sign of baptism as a seal of the new covenant of grace was to supplant the
sign of circumcision (see Col. 2:11–12).
上帝与亚伯拉罕所立的这个荣耀的恩典之约，从来没有被撤销，也从来没有被另一个约所取代。上帝只会在这个约之上，添加新的内容，而从来不会去掉什麼内容。上帝只是把这个约的意义逐渐展开，使它越来越清楚，但是从来没有从本质上改变这个约。This glorious
covenant of grace that God made with Abraham was never revoked. It was never
supplanted by another covenant. God was to add to this covenant but never to
subtract from it. God was to unfold the meaning of this covenant more fully but
never to change it essentially.
3. 从摩西到基督From Moses to Christ
当上帝百姓的歷史向前开展时，上帝在恩典之约上加上了律法。这个律法是上帝在西奈山上啟示给摩西的，并且在整个旧约中佔了很重要的地位（见出十九16，一直到利未记）。有一点必须说明清楚，当上帝赐下律法时，祂并没有废止恩典之约。律法不是用来取代恩典的。上帝的目的不是要人从此靠遵行律法来得救。「没有人能靠行律法称义」（加二16；新译本，下同）。上帝添加律法的目的，乃是為了让恩典之约的施行可以更為有效。「律法是為了过犯的缘故才加上的」（加三19）。「藉著律法，人对於罪才有充分的认识」（罗三20）。使徒保罗的这些话，清楚说明了律法的目的。律法的目的乃是為了让以色列更清楚认识罪，因此让他们更明白他们何等需要一位救主。As the history of
God's people progressed, God added to the covenant of grace the law. This law
was revealed to Moses on Mount Sinai and occupies a prominent place throughout
the entire Old Testament (see Ex. 19:16 through Leviticus). It should be made
very clear that God did not do away with the covenant of grace when he gave the
law. The law is not a substitute for grace. God did not intend that thenceforth
man was to be saved by keeping the law. "By the works of the law shall no
flesh be justified" (Gal. 2:16). The law was added simply as a means of
administering the covenant of grace more effectively. "The law was added
because of transgressions" (Gal. 3:19). "By the law is the knowledge
of sin" (Rom. 3:30). These words of the apostle Paul make clear what the
purpose of the law was. The purpose of the law was to increase Israel's sense
of sin and thereby bring them to see their need of a Savior.
从摩西到基督降生之间，恩典之约是靠著律法来施行的。这些律法有三种不同的种类，即礼仪律法，民事律法，以及道德律法。The laws by which
the covenant of grace was administered from the time of Moses to the coming of
Christ were of three different types. They were the ceremonial law, the civil
law, and the moral law.
利未记所列举的礼仪律法是由许多「符号」（symbol；或译為表徵）和「预表」（type）所构成的。符号（表徵）是某种属灵真理的物质性代表；预表则是一个表徵，目的是把未来将会出现的东西先预示出来。基督作為「上帝与人之间的中保」的这个工作，是由会幕所表徵出来的。会幕的核心是至圣所。一年一次的赎罪日，大祭司会进到至圣所，把山羊的血洒在施恩座上，為以色列的百姓赎罪。大祭司把他的手放在另外一隻山羊的头上，并且承认以色列百姓的罪。然后，这隻山羊会被赶到旷野之地（象徵他们的罪被除去了；参利十六；廿三26-32；民廿九7-11）。希伯来书说得很明白，赎罪日的这个仪式是预示耶穌这位最伟大的大祭司，一次且永远地进到「天上，现在替我们显露在上帝面前」（来九24；参九1以下）。藉著基督在十字架上的献祭，我们得以进到至圣所、上帝的同在当中。在基督裡，这些旧约的礼仪就被废弃了。它们不过是那将要来的物件的影像。当基督来了，这些预表和影子就没有存在的必要了，基督应验了这些预表和影像。这是希伯来书主要的负担。The ceremonial law,
as set forth in the book of Leviticus, was composed of numerous symbols and
types. A symbol is a material representation of some spiritual truth. A type is
a symbol intended to foreshadow something that is to come in the future. The
tabernacle was a perfect symbol and type of the work of Christ as the Mediator
between God and man. The heart of the tabernacle was the Holy of Holies. Once a
year on the Day of Atonement, the high priest entered the Holy of Holies and
sprinkled the blood of a goat upon the mercy seat to make atonement for the
sins of the people of Israel. The high priest placed his hands on the head of
another goat and confessed the sins of the people of Israel. The goat was then
driven forth into the wilderness (symbolic of the taking away of their sins;
cf. Lev. 16; 23:26–32; Num. 29:7–11). The epistle to the Hebrews makes it very
plain that this ceremony on the Day of Atonement foreshadowed the entrance of
Jesus, the great high priest, once for all "into heaven itself, now to
appear in the presence of God for us" (Heb. 9:24; cf. 9:1ff.). Through
Christ's sacrifice on the cross we come into the Holy of Holies of God's
presence. These Old Testament ceremonies were done away with in Christ. They
were but shadows of things to come. When Christ came, there was no longer any
need for these types and shadows. He was the fulfillment of them. This is the
main burden of the epistle to the Hebrews.
民事律法是上帝管理以色列国家和社会的律法的一部分。民事律法是把道德律法应用在以色列社会和公民生活上。以色列是一个神治政体（由上帝所统治）。例如，洁净的律法是上帝所啟示的，用来约束以色列百姓。这些民事律法偏向於强调圣约所具有的国家性的、暂时的、外在的层面。上帝与以色列作為一个犹太人国家有一个立约的关係。在这个关係中，地上或物质的祝福，例如迦南地的应许，是相当突出的，外在的洁净和礼仪的奉行也是强调的重点。当以色列作為一个国家拒绝了他们的弥赛亚，而上帝的国被赐给外邦人时，以色列作為一个由西奈山的民事律法所统管的神治国家，就从此消失了。因此，这些民事律法，「除了当中一些普遍的公平原则外」（正如威敏思特圣徒所陈述的，见威敏思特信仰告白十九章4节；另参林前九7-10），就不再具有约束力了。The civil law was that part of God's law that
was to govern Israel as a nation and society. The civil law was the application
of the moral law to the social and civil life of Israel. Israel was a theocracy
(ruled by God). The laws of sanitation, for instance, were revealed by God and
made binding on the people of Israel. These civil laws tended to emphasize the
national, temporal, and external aspects of the covenant. God stood in covenant
relation to Israel as a Jewish nation. Temporal or material blessings such as
the promise of the land of Canaan are quite prominent. There is also an
emphasis on external washings and observances. When Israel as a nation rejected
their Messiah and the kingdom of God was offered to the Gentiles, Israel as a
theocratic nation governed by the civil laws of Sinai was no more. Therefore,
these civil laws are no longer binding, "further than the general equity
thereof may require" (as stated by the Westminster divines; see also 1
Cor. 9:7–10).
在西奈山所啟示的律法，有一个层面是永远不会废去的，那就是被总结在十诫当中的道德律法。道德律啟示出人对上帝以及对他的邻舍的责任。道德律在今天具有和摩西时代一样的功能。它仍然是上帝使人扎心知罪、向人显明他们需要一位救主的途径。在我们接受基督作我们的救主之后，它仍然是行為的标準。基督拯救人脱离了律法的咒诅（加三13），但是并没有使人免除这个道德上的义务，就是要遵行律法来作為我们信靠基督、爱基督的表达。当那位律法师来到耶穌面前寻求永生时，耶穌用十诫的总结来向他发出挑战，指证他有罪（见路十25-28）。保罗在写给罗马基督徒的信中，也把旧约的诫命列举出来，作為基督徒行為的指引与标準（见罗三31，六15，十三9）。There was one
aspect of the law revealed at Mount Sinai that was never to pass away. That was
the moral law summarized in the ten commandments. In the moral law is revealed
man's duty to God and to his neighbor. The moral law has the same functions
today that it did in the time of Moses. It is still God's means to convict men
of their sin and to show them their need of a Savior. It still remains as a
standard of conduct after we have accepted Christ as our Savior. Christ
delivers men from the curse of the law (Gal. 3:13) but not from the moral
obligation to keep the law as an expression of faith in and love for Christ.
When a lawyer came to Jesus seeking eternal life, Jesus confronted him with a
summary of the Ten Commandments to convict him of his sin (see Luke 10:25–28).
Paul in writing to the Christians at Rome set forth the commandments of the Old
Testament as the guide and standard for Christian conduct (see Rom. 3:31, 6:15,
13:9).
七、新约中的恩典之约——一个新的恩典之约的必要性 The Covenant
of Grace in the New Testament
上帝透过先知耶利米向以色列的子孙啟示说，祂将要与他们立一个新约。「日子将到，我要与以色列家和犹大家另立新约」（耶三一31-34）。Through the prophet Jeremiah,
God revealed to the children of Israel that he would make a new covenant with
them. "Behold, the days come, saith the Lord, that I will make a new
covenant with the house of Israel and with the house of Judah" (Jer.
31:31–34).
一个重要的问题是，上帝為什麼有必要与人立一个新约？上帝必须与人立一个新约的理由是因為旧约有诸多的限制。旧约（旧的恩典之约）不足以达成上帝给予亚当、更具体来说是给予亚伯拉罕之恩典的完整目的（计划）。用希伯来书作者的话说，旧约不是「没有缺点的」，它有明确的限制（来八6-7）。The important question is, why
was it necessary for God to make a new covenant of grace with man. The reason
God entered into a new covenant was because of the limitations of the old
covenant. The old covenant was not sufficient to accomplish God's full purpose
of grace as given to Adam and more particularly to Abraham. In the words of the
writer to the Hebrews the old covenant was not "faultless"; it had
definite limitations (Heb. 8:6–7).
旧约有哪些限制呢？其中一个限制是旧约的献祭本身没有救赎的能力。他们不过是预表与影儿，指向「除去世人罪孽的上帝的羔羊」而已。倘若基督，新约的中保，从来不曾到来，旧约所有的献祭就都要归於无有。「因為公牛和山羊的血不能把罪除去」（来十4）。另一个限制是啟示在旧约中、有关基督的工作的知识，不如啟示在新约中的知识那麼清楚。充其量，旧约的啟示和新约中对基督鉅细靡遗的描绘比起来，只是一个朦朧的轮廓。还有另一个限制是在旧约的治理当中，上帝所赐的圣灵并不是无限量的。旧约的圣徒身上有圣灵存在，因為大卫祷告说，「不要从我身上收回你的圣灵」（诗五一11）。然而，「那时还没有赐下圣灵来，因為耶穌尚未得著荣耀」（约七39）。上帝的百姓还在等候圣灵的浇灌。最后的一个限制是，在旧的恩典之约底下，救恩几乎只限定给以色列的国民。没有错，我们可以确定，的确有一些「改变信仰者」（外邦的归信者），藉著成為犹太人，接纳了犹太人的信仰，而得以分享圣约的祝福。但是大体来说，外邦人并没有被包括在旧约所施行的恩典之约裡。上帝為人类预备了一个更美的恩典之约。What were the
limitations of the Old Covenant? One limitation was that the Old Testament
sacrifices had no power in themselves to save. They were but types or shadows
pointing forward to "the Lamb of God that taketh away the sin of the
world." Had Christ, the Mediator of the New Covenant, never come, all of
the Old Testament sacrifices would have availed nothing. "For it is not
possible that the blood of bulls and goats should take away sins" (Heb.
10:4). Another limitation was that the knowledge of the work of Christ as
revealed in the Old Testament sacrifices was not as full or as clear as the
knowledge revealed in the New Testament. At best it was only a shadowy profile
compared with the full detailed portrait of Christ in the New Testament. Still
another limitation was the fact that the Holy Spirit was not given in fullness
during the Old Testament dispensation. The Holy Spirit existed among the Old
Testament saints, for David prayed "take not thy Holy Spirit from
me." However, "the Holy Ghost was not yet given; because that Jesus
was not yet glorified"; there remained a fuller outpouring of the Holy Spirit
upon the people of God. Finally, there was the limitation that under the old
covenant of grace, the offer of salvation was confined almost entirely to the
nation of Israel. True, to be sure, there were some proselytes (Gentile
converts) who shared the blessings of the covenant by becoming Jews and
adopting the Jewish faith. But for the most part, the Gentiles were not
included in the covenant of grace as administered under the Old Testament. God
had a better covenant of grace for man.
八、基督，新的恩典之约的中保Christ,
the Mediator of the New Covenant of Grace
根据新约，基督成了这个新的、更美的约的中保。「祂是更美的约的中保，这约是凭著更美的应许立的」（来八6）。基督在设立主餐时，也做了一个类似的声称，「这是我立约的血，為多人流出来，使罪得赦」（太廿六28）。基督作為我们的先知，是这个新的恩典之约伟大的啟示者。基督作為我们的大祭司，透过祂完美的顺服，以及祂「一次将祂自己献上為祭，满足了上帝的公义，使我们与上帝和好」（威敏思特小要理问答，问答25），使我们配得到这个新约当中所应许的所有祝福。Christ, according
to the New Testament, became the mediator of this new and better covenant of
grace. "He is the mediator of a better covenant, which was established
upon better promises" (Heb. 8:6). Christ made a similar claim when he
declared at his institution of the Lord's Supper, "This is my blood of the
new testament [covenant] which is shed for many for the remission of sins"
(Matt. 26:28). Christ as our prophet is the great revealer of this new covenant
of grace. Christ as our great high priest merits for us all the blessings
promised in the new covenant through his perfect obedience and through his
"once offering up of himself a sacrifice to satisfy divine justice and to
reconcile us to God."
在新的恩典之约下，人会领受到比旧约圣徒所领受到的更大程度的祝福。这些祝福和旧约时期的圣徒所经歷到的，不是完全不同类的祝福。它们基本上属於同一类的祝福，只是显得更為丰盛，程度也更大（见来八6-11）。Under the new covenant of
grace man was to receive a greater degree of blessing than that which the Old
Testament saints received. These blessings were not to be of an entirely
different kind from those experienced under the Old Testament dispensation.
They were essentially the same kind of blessings but showered forth in greater
abundance and in a higher degree (see Heb. 8:6–11).
在新的恩典之约下的人，比起旧约的圣徒来说，领受了一个更清楚、更完全的恩典的啟示。他们不再是透过预表和象徵来认识基督（这些只是那将要来的基督的影儿）。因此，他们能与基督面对面。如同使徒约翰作的见证，「道成了肉身，住在我们中间，充充满满的有恩典有真理。我们也见过祂的荣光，正是父独生子的荣光」（约一14）。人从此不再需要献上除罪的公羊和山羊的血。他们如今能看见「除去世人罪孽的上帝的羔羊」。透过上帝的话，我们如今可以看见基督在加略山的十字架上所完成的工作。我们有基督对钉死十字架的意义完整的解释。我们在使徒的著作中，有基督啟示更详细的展开。我们在救恩上的知识，在基督裡是完整、完全的。这个知识乃是透过上帝的话施行到我们身上的。Under the new covenant
of grace man received a clearer and fuller revelation of grace than that
received by the Old Testament saints. No longer need men look through types and
symbols which were but shadows of the Christ who was to come. Henceforth they
could see Christ face to face. As John testified, "And the Word was made
flesh and dwelt among us, (and we beheld his glory, the glory as of the only
begotten of the Father,) full of grace and truth" (John 1:14). No longer
would men need to offer the blood of bulls and goats to take away sin. They
could now behold "the Lamb of God which taketh away the sin of the
world." Through the Word we can now behold the finished work of Christ on
Calvary's cross. We have Christ's full explanation of the meaning of that crucifixion.
We have the detailed development of Christ's revelation of Himself in the
writings of the apostles. Our knowledge of salvation is complete in Christ.
This knowledge is administered to us through the Word.
在新约的恩典时期，对主的认识不再只局限在国家性的以色列之内，对主的认识必要临到万国。外邦人和犹太人都要领受到基督的福音。基督吩咐祂的门徒：「去使万民做我的门徒」。不仅万国都要听闻福音，那些国家当中，所有阶层的人都要有人向他们传讲福音。「从最小到最大的，都必认识我」（来八11）。卑微的、被人鄙视的撒玛利亚妇人，和富有的年轻官，都要认识基督。In the New
Testament period of grace the knowledge of the Lord was no longer to be confined
to the nation Israel. The knowledge of the Lord was to come to all nations. The
Gentiles as well as the Jews were to receive the Gospel of Christ. Christ
commanded his disciples: "Go ye therefore and teach all nations." Not
only were all nations to hear the gospel, but all classes of people within
those nations were to have the gospel preached to them. "All shall know me
from the least to the greatest" (Heb. 8:11). The humble, despised
Samaritan woman and the rich young ruler alike were to learn of Christ.
九、圣灵，新恩典之约的执行者The
Holy Spirit, the Executor of the New Covenant of Grace
「死在罪恶过犯」中的人如何抓住基督和祂的救恩呢？根据圣经，这是圣灵的工作。祂把基督赐给人的恩典，藉著赐给他们信心，施行到他们身上，使他们能紧紧抓住基督。藉著祂重生和使人成圣的工作，祂在属基督的人的心裡，施行或完成救恩。How were men
"dead in trespasses and sins" to lay hold upon Christ and his
salvation? According to the Scriptures, this is the task of the Holy Spirit. He
applies God's grace to men's hearts by giving them the faith to lay hold upon
Christ. By his works of regeneration and sanctification he executes or
accomplishes salvation in the hearts of Christ's own.
在新约恩典的时期中，上帝用比旧约时期更丰盛、更有能力的方式赐下圣灵。基督已经向祂的门徒啟示，「那时还没有赐下圣灵来，因為耶穌尚未得著荣耀」（约七39）。祂已经教导祂的门徒要在耶路撒冷等候「父所应许的……但不多几日，你们要受圣灵的洗……圣灵降临在你们身上，你们就必得著能力」（徒一4，5，8）。在五旬节当天，这些应许就得著了应验，圣灵就以更丰盛、更有能力的方式被浇灌在基督的教会身上。In the New
Testament period of grace God poured forth the Holy Spirit in greater abundance
and power than in Old Testament times. Christ had revealed to his disciples
that "the Holy Ghost was not yet given; because that Jesus was not yet
glorified." He had instructed his disciples to wait in Jerusalem "for
the promise of the Father ... ye shall be baptized with the Holy Ghost not many
days hence ... ye shall receive power after that the Holy Ghost is come upon
you" (Acts 1:4, 5, 8). On the day of Pentecost these promises were
fulfilled and the Holy Spirit was poured forth in great abundance and power
upon the church of Christ.
新约时期的基督徒因為领受更大程度的圣灵，他们比起旧约的信徒也更能经歷到更丰盛和更完全的祝福。亚伯拉罕和摩西的确从他们的上帝的手中领受到丰盛的祝福！上帝应许亚伯拉罕，「我要作你的上帝。」这是上帝的圣约所有丰盛祝福的核心。以色列的子孙被视為上帝的儿女（申三二6）。但是他们所领受的產业不如我们领受的那麼丰盛。他们的祝福是更外在的、更暂时的和地上的祝福。他们许多的祝福集中在一个地上的土地和外在的象徵裡——虽然不完全如此。而我们的祝福更多是内在的、属灵的和天上的。在旧约时期，律法更多是外在的——写在石版上的。而在我们身上，「我要将我的律法放在他们裡面，写在他们心上」（耶三一33），这个应许也得著了应验。我们会有更多内在的驱力，努力遵行祂所有圣洁的旨意。圣灵也会以更大的能力来完成在我们心中分别為圣的工作。靠著同一位圣灵，使我们与我们的救赎主和主之间，有更多充满活力的相交团契。圣灵使我们在基督耶穌裡，「与祂一同坐在天上」（弗二6），使我们从心裡结出「仁爱、喜乐、和平、忍耐、恩慈、良善、信实、温柔、节制」（加五22）的圣灵的果子。Because the Christians of the
New Testament dispensation possessed in greater degree the Holy Spirit, they
experienced richer and fuller blessings in Christ than did the Old Testament
believers. Abraham and Moses received rich blessings indeed from the hand of
their God! God promised to Abraham, "I will be to thee a God." This
is the heart of all the rich blessings of God's covenant. The children of
Israel were regarded as sons (Deut. 32:6). But they did not receive as rich an
inheritance as do we. Their blessings were more external, temporal, and
earthly. Many of their blessings centered in an earthly land and in external
symbols—though not exclusively so. Our blessings are more internal, spiritual,
and heavenly. In the Old Testament period the law was more external—written
upon tables of stone. In us is fulfilled the promise, "I will put my laws
into their mind and write them in their hearts." With deeper inward
constraint were we to seek to do all his holy will. With greater power the Holy
Spirit was to accomplish his sanctifying work in our hearts. By that same Holy
Spirit we are brought into a more vital fellowship with our Redeemer and Lord.
We are made to "sit together in heavenly places in Christ Jesus." By
faith we walk in the presence of our Savior. The fruits of the Spirit are made
to abound within our souls, even "love, joy, peace, longsuffering,
gentleness, goodness, faith, meekness, temperance."
对那些在旧的恩典之约和新的恩典之约裡，有真正的信心，紧紧抓住在基督裡那满有恩典的救恩应许的圣徒来说，还有一个更大的荣耀為他们存留。直到上帝所救赎的人被带进有义居住在其中的新天新地之前，我们还无法嚐到祂恩典完全的丰盛。到那时，我们才会对主赐福的话有完全的明白，以及末世终结的喜乐：「看哪，上帝的帐幕在人间。他要与人同住，他们要作他的子民。上帝要亲自与他们同在，作他们的上帝……我要将生命泉的水白白赐给那口渴的人喝。得胜的，必承受这些為业：我要作他的上帝，他要作我的儿子。」（啟廿一3，6-7）To
the saints of the old and the new covenant of grace who by true faith have laid
hold upon the gracious promise of salvation in Christ there remains an even
greater glory. Not until the redeemed of God are brought into that new heaven
and new earth wherein dwelleth righteousness shall we taste of the full riches
of his grace. Then will we realize with perfect understanding and consummate
joy the blessed words of the Lord, "Behold the tabernacle of God is with
men, and he will dwell with them, and they shall be his people, and God himself
shall be with them and be their God ... I will give unto him that is athirst of
the water of life freely. He that overcometh shall inherit all things; and I
will be his God, and he shall be my son" (Rev. 21:3, 6–7).
在那荣耀之日到来之前，主要我们成為最热切的学生，以及热情的传信者，去宣扬那恩典之约中唯一的救恩之道。当圣经这个根本的信息再次清楚地被认识，并强力地得到宣扬时，福音就会以一种在我们的时代中很少经歷到的丰富且有力的方式向世人发布。当这个完整的福音再次以确信和能力得到宣讲，我们也许可以在基督徒当中期望一个大有能力的觉醒，以及在世界中的一个荣耀的復兴，使世人得到救恩。為了达到这个目标，让我们殷勤地学习、教导，并祈求上帝的圣灵会光照我们的心思，对上帝恩典荣耀的福音有更深的认识与经歷。Until that glorious
day the Lord give us to be earnest students and eager heralds of that one and
only way of salvation revealed in the covenant of grace. When this underlying
message of the Bible is once more clearly understood and aggressively
proclaimed, the Gospel will go forth in a richness and power seldom experienced
in our day. When this full-orbed Gospel is once more declared with conviction
and power, we might well expect a mighty awakening among professing Christians
and a glorious revival unto salvation in the world. To this end let us study
and teach and pray that the Holy Spirit of God might enlighten our minds and
enrich our hearts with a deeper knowledge and experience of the glorious Gospel
of the grace of God.
致谢。笔者不得不对约翰?慕理牧师，费城威敏思特神学院系统神学教授所赐予的恩惠，表达最深的感谢。慕理教授满有恩典地同意阅读原稿，并且在一些神学论点上给予宝贵的建议。Grateful
acknowledgment. The writer cannot refrain from expressing his deep appreciation
for the kindness rendered him by the Rev. John Murray, M.A., Th.M., professor
of systematic theology at Westminster Theological Seminary, Philadelphia.
Professor Murray graciously consented to read the manuscript and gave valuable
suggestions for the improvement of certain theological points.
