三一真神在救恩上如何同工Howthe Trinity Works Together in Salvation

作者:  RICHARD PHILLIPS   譯者:駱鴻銘

http://www.ligonier.org/blog/trinity-works-together-salvation/

http://www.crtsbooks.net/blog/post/2013/07/19/%E4%B8%89%E4%B8%80%E7%9C%9F%E7%A5%9E%E5%9C%A8%E6%95%91%E6%81%A9%E4%B8%8A%E5%A6%82%E4%BD%95%E5%90%8C%E5%B7%A5.aspx

改革宗神學最重要的洞見之一是：三一真神的工作是合一的。加爾文主義者相信，聖父神，聖子神，聖靈神在救贖失喪的人的工作上是合一的。我們不相信在拯救我們的事情上，他們的行動是彼此對立（against）的，或是建立在另一位的工作上（on）的，而是一起工作（with）的。例如，耶穌的死不是為了說服祂的天父，讓祂改變對待我們的態度，從敵意變成愛。不，耶穌死在十字架上，是因為父神愛我們，如同約翰福音三章16節所說：「神愛世人，甚至將祂的獨生子賜給他們，叫一切信祂的，不至滅亡，反得永生」。聖父和聖子在拯救那些相信的人的工作上是合一的：聖父揀選、並差派祂的兒子；聖子為那些被父神揀選的、並賜給祂的人替死贖罪（約六37-40）。同樣的和諧存在於聖子和聖靈之間。耶穌並沒有為所有的人的罪而死，目的只是為了讓聖靈可以把祂工作的恩惠施行在一部分人身上。不，聖靈所重生的人，恰恰是那些耶穌為之獻上祂贖罪之死的人，以至於三一真神裡第二和第三位格的工作可以完美地協調在一起。

One of the most important insights of Reformed theology is the unity of the works of the Trinity. Calvinists believe that God the Father, God the Son, and God the Holy Spirit are united in the work of redeeming lost mankind. We do not believe that they act against one another or even on one another, but with one another in our salvation. For instance, Jesus did not die to convince the Father to change His attitude toward us from enmity to love. Rather, Jesus died on the cross because of the Father’s love for us, as John 3:16 says: “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” The Father and Son are united in their work for the salvation of those who believe: the Father electing and sending His Son; the Son atoning for the sins of those chosen and given to Him by the Father (John 6:37–40). The same harmony exists between the Son and the Spirit. Jesus did not die for the sins of all people, only to have the Holy Spirit apply the benefits of His work merely to some. Rather, the Holy Spirit regenerates precisely the people for whom Jesus offered His atoning death, so that the work of the second and third persons of the Trinity harmonizes perfectly.

這種對三一真神在救恩工作上的合一所作的強調，可以在改革宗的「恩典教義」（doctrine of grace）上看出來，這個恩典教義就是所謂的「加爾文五要點」。這是由五個英文詞彙，取它們的頭一個英文字母所重新組合成的一個字來表達的：TULIP（鬱金香）。「恩典的教義」是從一個問題開始的：T—人的全然敗壞（total depravity）。三一真神合一的工作對這個問題作出了回應，這個回應是從「無條件的揀選」（unconditional election）開始的，其焦點是專注在父神在預定上滿有主權的計劃。接下來，拯救是由耶穌基督在十字架上贖罪的工作所完成的，而這項工作，根據「限定的贖罪」（ limited atonement），是只提供給父神所揀選的人的。然後，這個救恩才由聖靈把重生的工作，滿有主權地施行到同一批被揀選的人身上，這就是「不可抗拒的恩典」（irresistible grace）。正如無條件的揀選是形容父神的恩典，限定的揀選形容聖子的恩典，而不可抗拒的恩典則是呈現出聖靈的恩典。因此，我們在承認三一真神其中一個位格在行事時，所有的位格都同時參與的同時，我們也可以把不可抗拒的恩典，視同為聖靈自己的「恩典的教義」。

This emphasis on the unity of the Trinity in salvation may be seen in the doctrines of grace as organized by the TULIP acrostic. The doctrines of grace start with a problem: T—man’s total depravity. The answer to this problem is brought about by the unified work of the Trinity. It begins with unconditional election, which is focused on the Father’s sovereign purpose in predestination. Salvation is then accomplished by the atoning work of Jesus on the cross, which, according to limited atonement, was offered for those elected by the Father. This salvation is then sovereignly applied to those same elect individuals by the regenerating work of the Holy Spirit, which is the point of irresistible grace. Therefore, just as unconditional election describes the grace of the Father and limited atonement describes the grace of the Son, irresistible grace presents the grace of the Holy Spirit. While acknowledging that where one member of the Trinity acts, all are involved, we may identify irresistible grace as the Holy Spirit’s own doctrine of grace.

什麼是救贖歷史RedemptiveHistory

作者: Richard Phillips    譯者:  誠之 

https://tabletalkmagazine.com/article/2006/10/redemptive-history/

https://plus.google.com/u/1/105106813742373627205/posts/UeKoxYFDEkt

http://www.crtsbooks.net/blog/post/2013/09/10/%E4%BB%80%E9%BA%BC%E6%98%AF%E6%95%91%E8%B4%96%E6%AD%B7%E5%8F%B2.aspx

即使對聖經不熟的人也知道聖經可以分成兩部分：舊約和新約。對聖經稍微熟悉的人知道，聖經的第一部分是摩西五經，然後是歷史書，詩歌，以及先知書。新約有福音書，使徒行傳，使徒書信，以及啓示錄。這描繪出教會是如何組織聖經正典書卷的。但是聖經是否提出她自己的架構，來幫助我們明白救恩的信息呢？改革宗神學家很早就注意到，聖經的確提供了一個架構，就是我們所說的「聖約神學」（covenant theology）。透過這些聖約，上帝在救贖歷史中行動。聖約神學不只是改革宗認識聖經的方法，也是聖經自己呈現救恩的方式。

Even those casually familiar with the Bible know its basic contents: the Old Testament in front and the New Testament in back. Those more familiar know its contents more deeply. First is the Pentateuch (the five books of Moses), followed by the histories, the poetic books, and the prophets. In the New Testament, we find the Gospels, Acts, the Epistles, and Revelation. This describes how the church has organized the canon of the Bible’s books. But does Scripture present its own structure for understanding its message of salvation? As Reformed theologians have long observed, the Bible does provide such a framework, which we call “covenant theology.” It is through His covenants that God has acted in redemptive history. Covenant theology is not merely a Reformed approach to Scripture, but the Bible’s own approach in presenting salvation.

神和祂子民的故事

A HISTORY OF GOD AND HIS PEOPLE

如果要講述美國歷史，我們會選擇一些可行的方案。我們也許會把美國的戰爭作為架構，以瞭解美國如何在國際強權下誕生。或者我們會考慮美國的總統政治，她令人驚訝的發明記錄，或者個人自由的擴張。這些骨架都可以把美國歷史的資料整合成一部歷史。

If we were to tell the story of American history, we might choose a number of possible approaches. We might recount America’s wars as a framework for understanding our national ascent to global power. Or we might consider presidential politics, the record of amazing inventions, or the expansion of personal liberties. Such frameworks would serve to integrate the data of American history into one story.

那麼，聖經呢？它如何展開神和祂子民的歷史呢？我最近搭飛機旅行，有個機會回答了這個問題。一位年輕的猶太婦女坐在我旁邊，問道：「基督徒相信什麼？」這真是令人興奮的機會啊！我大可以用許多教義來回答，用聖經來解釋創造、罪、審判、救贖，以及永生的問題。這種方式是很正確的，也可能會很有效。但是我卻用了另一種方法，就是把聖經所述說的故事加以展開。換句話說，我是用聖約神學來教她。用這個方法部分的原因是，這樣可以把她的猶太人身分和基督徒的信仰連在一起。另一個原因是這是上帝所用的方法。在聖經中，祂就是用這種方式把救恩的信息傳遞出來的。

What about the Bible? How does it unfold the story of God and His people? During a recent flight, I had an opportunity to answer this. A young Jewish woman sitting next to me asked, “What do Christians believe?” What an exciting opportunity! I may have responded with various doctrines, giving Bible answers about creation, sin, judgment, redemption, and eternal life. Such an approach would have been sound and perhaps effective. But I took a different approach, instead unfolding the story told in the Bible. In other words, I taught her covenant theology. I took this approach, in part, to connect her Jewish identity to the Christian faith. But I also did so because it is the approach God took when He communicated His message of salvation in the Bible.

首先，讓我們先認識什麼是聖約。聖約是神為人的生命和祝福所設立的契約（合同）。當一對男女進入聖約，要在婚姻的祝福下一同生活，他們就設立了一個合同——一個正式的、具約束性的協議——即我們所稱的婚禮。婚禮把他們綁在婚姻之內，有彼此的權利和義務。同樣，神也用聖約把祂自己和人綁在一起。這個聖約的條件是上帝根據自己的主權所設立的。有了這層理解，讓我們回答我如何回答這位婦人的問題。我說到：基督徒們相信，上帝和亞當立了一個神聖的約，上帝要賜給亞當永恆的生命，條件是亞當必須完全順服神的吩咐。然而亞當吃了禁果，破壞了這個聖約，因而遭受到聖約的咒詛，並且連累到他所有後代的子孫。然而，上帝應許了另一個聖約，在這個約中，人唯獨靠著神的恩典，靠著一個完美的獻祭所流的血，才可以得到拯救。之後，神用洪水消滅了惡貫滿盈的人類，祂和有信心的挪亞立了約，拯救他，也為自己保存了一群聖潔的子民。接下來，神和亞伯拉罕立約，應許他一塊蒙福之地，以及多如天上繁星的後裔，條件是他必須信靠神。

First, let’s make sure we know what a covenant is. A covenant is a compact God makes with man for life and blessing. When a man and a woman enter into a covenant to live in the blessings of marriage, they make a compact—a formal, binding agreement — in what we call a wedding. A wedding binds them in marriage, with certain privileges and obligations. Likewise, God bound Himself to men with covenants, according to His own sovereignly imposed terms. With that understanding, let’s get back to my answer to the woman’s question. I began: “Christians believe that God made a covenant with Adam, permitting him to live on the condition of perfect obedience. But Adam broke that covenant by eating from the forbidden tree, falling under God’s curse through sin, and all his offspring with him. But God promised another covenant by which He would offer salvation by grace alone, through the blood of a perfect sacrifice. Later, when God determined to destroy sinful mankind with a flood, He made a covenant with Noah to save the man of faith and preserve a holy people for Himself. Later yet, God made a covenant with Abraham, promising a land of blessing and descendants as numerous as the stars, requiring that Abraham believe.”

我繼續解釋基督徒的信仰。我說到上帝如何差遣摩西，把以色列人從埃及地拯救出來，和他們立約，使他們成為一個聖潔的國度。然後我說到上帝如何與大衛立約，應許他的後裔會有一個永遠的王位。最後的結論是，「基督徒相信上帝差派了自己的兒子，就是舊約所應許給以色列的彌賽亞，來到世上。祂完美的一生和獻祭，堅立了上帝恩典救恩的應許，使所有願意相信的人都可以獲得這個應許。」

On went my explanation of Christian belief. I explained how God sent Moses to deliver Israel from bondage in Egypt, making a covenant to establish God’s holy nation. Then I told how God made a covenant with David, promising an eternal throne for a son from David’s line. Finally, I concluded, “Christians believe that God sent His own Son, Israel’s promised Messiah, whose perfect life and sacrificial death established God’s gracious salvation promises for those who believe.”

這就是聖約神學的聖經基礎：聖經是這樣來講述上帝拯救人的方法的。上帝就是這樣呼召我們如此相信的，所以，所有相信聖經所講說之故事的人，都應該相信聖約神學。

This demonstrates the biblical foundation of covenant theology: it is the Bible’s own way of relating God’s way of salvation. This is what God calls for us to believe, so that all who believe the Bible’s story believe in covenant theology.

兩個聖約的故事

A TALE OF TWO COVENANTS

聖經的主要信息是為了處理兩個問題：罪和救贖。聖經用兩個聖約來處理這些問題：人違背了其中一個聖約，而基督成全了另一個聖約。這兩個聖約——「行為之約」和「恩典之約」——為聖經的教導樹立起一個架構，也是我們明白救恩的關鍵。

The Bible’s primary message deals with two great issues: sin and redemption. It relates these to two different covenants, one of which man broke and other of which Christ fulfilled. These two covenants—the covenant of works and the covenant of grace—provide the architecture on which the Bible’s teaching is erected and serve as the key to our understanding of salvation.

如同我告訴我猶太人的鄰居的，上帝和亞當立了約。上帝以這種方式規定了一些條件，亞當和他的後裔必須遵守這些要求，也就是「完美與個人的順服」（威敏思特信仰告白7.2），才能繼續享受伊甸園裡的生命。上帝為「知善惡樹」（創二9，見新譯本），設置了一個測驗。上帝的諭令是：「你吃的那日必定死」（創二17）。亞當藉著順服可以在伊甸園裡繼續保存生命，但是倘若他違背了聖約，他就會遭受死亡的懲罰。改革宗神學家稱這個約是「行為之約」，因為亞當靠的是自己的行為，要不是成功就是失敗。

As I told my Jewish neighbor, God entered into a covenant with Adam. In this way, God imposed the terms by which Adam and his posterity might continue to enjoy life in the garden, namely, “perfect and personal obedience” (Westminster Confession of Faith 7.2). A test was implemented with regard to one tree: “the tree of the knowledge of good and evil.” God ordained that “in the day that you eat of it you shall surely die” (Gen. 2:17). Through obedience, Adam would retain life in the garden, but if he broke the covenant, he would suffer death. Reformed theology refers to this as “the covenant of works,” since by Adam’s own works he would either stand or fall.

聖經其餘的部分，就是在呈現上帝如何為亞當破壞了行為之約所做的回應，而此回應就是「恩典之約」，這是上帝的應許，是行為之約被破壞的補救之道。既然蛇（代表魔鬼）已經成功地誘惑第一個亞當犯罪，上帝的恩典就首先顯明在蛇被打敗了。上帝告訴蛇：「我要使你和女人彼此為仇，你的後裔和女人的後裔也彼此為仇；女人的後裔要傷你的頭，你要傷他的腳跟。」（創三15）神學家稱這段話是「原型福音」，亦即福音的第一次宣講。然後上帝展示這個恩典之約會如何進行：一個無罪的祭物會代替罪人而死，將上帝的公義賜給他們，並且用血來償付他們的刑罰。創世記三章21節說：「耶和華神為亞當和他的妻子做了皮衣，給他們穿上。」

Adam’s breach of the covenant of works is the great problem for which the rest of the Bible presents God’s answer. This answer is the covenant of grace, which God promised as His remedy for the broken covenant of works. Since the serpent (representing the devil) had tempted the first humans into sin, God’s grace was first presented in terms of his defeat. God told the serpent: “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Gen. 3:15). Theologians call this the Protoevangelion, that is, the first preaching of the Gospel. God then displayed how the covenant of grace would succeed: a sinless sacrifice would die in the place of sinners, providing His righteousness for them and paying their penalty in His blood. Genesis 3:21 says, “The Lord God made for Adam and for his wife garments of skins and clothed them.”

恩典之約為福音在接下來的世代中的展開，提供了一個統一的架構。上帝與挪亞立的約保存了恩典之約，好讓人類可以一直延續到救主的降生。上帝與亞伯拉罕立的約不只應許了許多的後裔，也應許了那唯一的後裔，在祂裡面，這個恩典之約會得著應驗（見加三16）。到了摩西的時代，亞伯拉罕的家族已經變成一個大國，而上帝與摩西立的約提供了祭司，祭司可以獻祭，好讓他們的罪可以得到赦免。上帝的國度也需要一個主權的君王，而上帝與大衛立的約應許會有一位君王，他永遠不會失敗或死亡。

The covenant of grace provides unity to the Gospel’s unfolding in successive generations. God’s covenant with Noah preserved the covenant of grace, so that the human race would continue until the birth of its Savior. God’s covenant with Abraham promised not just many offspring, but also the single offspring in whom the covenant would be fulfilled (see Gal. 3:16). By the time of Moses, Abraham’s family had become a nation, and God’s covenant with Moses provided priests who would offer sacrifices for the forgiveness of their sins. God’s kingdom also needed a sovereign, and God’s covenant with David promised a king who would never fail or die.

但是即使經過了那麼長的世代，那被破壞的行為之約還是沒有得到成全：亞當和他的後代仍然需要那唯有藉著完全的順服才能得到的公義。因此，正如保羅所說的，「及至時候滿足，神就差遣他的兒子，為女子所生，且生在律法以下，要把律法以下的人贖出來，叫我們得著兒子的名分。」（加四4-5）這是聖約神學最精彩的地方。如同耶穌所說，祂來是要成全律法（太五17）；換句話說，祂來是要代表我們完成行為之約。如此，耶穌藉著死在十字架上，就為上帝在恩典之約裡要給罪人的恩典打下了根基。這正是基督說祂設立了「新約」的意思，祂為所有相信的人，實現了恩典之約。耶穌在預告祂贖罪的死的時候作了這樣的宣告：「因為這是我立約的血，為多人流出來，使罪得赦。」（太廿六28）

But through all the long generations, the broken covenant of works remained unfulfilled—Adam and his line still needed the righteousness that comes only through perfect obedience. So, as Paul put it, “When the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law” (Gal. 4:4–5). This is covenant theology at its finest. As Jesus stated, He came to fulfill the Law (Matt. 5:17); that is, he came to fulfill the covenant of works on our behalf. Then, by dying on the cross, Jesus laid the foundation for God’s grace for sinners in the covenant of grace. This is the meaning of Christ’s words in establishing His “new covenant,” bringing the covenant of grace to fruition for those who believe. Anticipating His atoning death, Jesus declared, “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matt. 26:28).

聖約神學的重要性，不單單在於它對我們瞭解舊約和福音上非常重要，在我們理解使徒書信裡所教導的使徒的教訓，也是很重要的。例如，上帝如何能同時是公義的，又是那「稱信耶穌的人為義的」（羅三26）呢？聖約神學提供了答案：在基督裡的信徒所以被稱義，不只是因為基督代表我們成全了行為之約，同時也是因為靠著祂的血所提供的贖罪（這血是在恩典之約裡提供的）。這是另一個重要的問題：為什麼信心可以使我們在上帝面前得稱為義，而不必靠我們自己的行為呢？聖約神學提供了聖經的答案：耶穌成全了我們在工作之約下所虧欠上帝的好行為，而這是我們在恩典之約下唯獨靠信心才能領受的。

Covenant theology is vital not merely for understanding the Old Testament and the Gospels, but also for the apostolic doctrine taught in the Epistles. How, for instance, can God be just and yet be “the justifier of the one who has faith in Jesus” (Rom. 3:26)? Covenant theology provides the answer: believers in Christ are justified both by His fulfilling the covenant of works on our behalf and by the atonement in His blood offered by the covenant of grace. Here is another important question: How can faith make us righteous before God, apart from works of our own? Covenant theology gives the Bible’s answer: Jesus performed the works we owe to God under the covenant of works, which we receive by faith alone under the covenant of grace.

歷史是祂的歷史

HISTORY AS HIS STORY

聖約神學把聖經自己的救恩骨架呈現出來，因為它和聖經一樣，都同樣是在展開耶穌基督的位格和工作。當保羅寫到，「上帝的一切應許，在基督裡都是『是』（原文是阿們）的」（林後一20），他是指向上帝的聖約應許。上帝所應許的恩典禮物是什麼呢？答案要在祂諸多的聖約裡去找。祂的聖約應許了生命，保存，應許之地，一群榮耀的百姓，一個永遠事奉的祭司，一個公義的君王，一個贖罪的羔羊。只要我們信靠耶穌的一生、死亡和復活，以及在聖約裡的基督，這些應許就都是是的，都是阿們的。聖約神學所教導的聖經歷史，真是祂的歷史，以至於我們唯獨可以在耶穌基督裡發現上帝恩典的豐盛。

Covenant theology presents the Bible’s own framework for salvation, because like the Bible it unfolds the person and work of Jesus Christ. When Paul wrote, “For all the promises of God find their Yes in him” (2 Cor. 1:20), he was pointing to God’s covenant promises. What has God promised as His gift of grace? The answer is found in His covenants, which offer life, preservation, a land of promise, a glorious people, a ministering priest, a righteous king, and an atoning lamb. These promises are all Yes and Amen only as we trust in the life, death, and resurrection of Jesus, the Christ of the covenants. The Bible history taught by covenant theology is truly His story, so that we might find the fullness of God’s grace in Jesus Christ alone.

对马太的恩慈呼召

The Gracious Calling of Matthew

作者:  Richard Phillips  译者:  Maria Marta

http://www.ligonier.org/blog/gracious-calling-matthew/

https://plus.google.com/u/3/105106813742373627205/posts/5Ti8KmpMFuU

在上帝的圣言中有许多「不可抗拒的恩典」的例子。或许最易让人明白的一个例子是对门徒马太（也被称为税吏利未）的呼召。在马太福音中,使徒记录了自己的归正：「耶稣从那里往前走，看见一个人，名叫马太，坐在税关那里，就对他说：『来跟从我！』他就起来跟从了耶稣。」（太九9新译本）

仔细想想,这节经文清楚表明不可抗拒的恩典这基本教导。主耶稣刚从加利利地区的传道事工回到迦百农。迦百农已成为主耶稣在加利利一带传道事工的总部，祂许多最壮观的神迹就是在迦百农施行的。看到马太坐在税关那𥚃, 耶稣对他说，「来跟从我！」听到这些话，税吏立刻转变成一个门徒。这是上帝主权施行拯救的一个显著例子。

至于马太方面，同样呈现出一幅引人瞩目的人「完全败坏」的画面。陈述句「他坐在税关那里」意义深远。当时，几乎没有比税吏更腐败贪婪的人了。罗马帝国采取征税权招标制, 承包给出价最高的投标者,即税吏或包税人, 由税吏负责征收税务,税吏支付政府预定的一定数额给罗马政俯，剩余多征到的税款全归税吏。税吏掠夺贫困的人，压制贸易，收税职业等同于当地的黑社会。更糟糕的是，税吏受本国人民鄙视,因为他们与奴役自己同胞的外国势力相互勾结。

马太在迦百农作税吏这段时间, 正是耶稣以迦百农作为祂活动基地的时候, 马太对耶稣和耶稣的传道表现出心硬的态度。税关设立在人气最旺的公共地方；马太的税关最有可能位于湖边的码头或沿著通往城里的主要道路上。他可能多次看见耶稣和听到耶稣的传道，并清楚意识到耶稣的一些伟大行动。就在最近，一个瘫子被朋友抬上耶稣讲道的房子上, 从拆通的房顶把瘫子连人带褥子缒下去,落在耶稣面前,瘫子立刻被耶稣治愈。更早些时候，正是在迦百农, 耶稣赶鬼和医治许多绝望的病人。但这些神迹丝毫不影响马太, 他仍忙于税关税收,对这些神迹奇事无动於衷。

总之，马太福音并没有对马太突然愿意相信并跟随耶稣作任何解释。相反，在不可抗拒的上帝恩典中找到了这个问题的答案, 因为圣灵籍著上帝的主权和大能, 把耶稣的呼召应用到马太身上。

这有助于明白我们所说的「不可抗拒的恩典」,  我们的意思不是指上帝的恩典从未被抗拒过。那些反对这教义的人充分利用这些事件作為反对的籍口，因为当人（男或女）抗拒上帝的恩典时，他们能转身离去，正如马太多次的无动於衷那样。但反对的人没有抓住要领,原因很简单, 「不可抗拒的恩典」教义说的是恩典施行在罪人的归正上。我们不是教导没有人能违抗上帝的恩典。但我们坚持认为，当一个罪人籍著信心回转归向基督，并开始跟随祂时，这种归正是圣灵的作工, 是上帝恩典主权、有效、不可抗拒的施行结果。

正如马太的归正显示，不可抗拒的恩典与上帝在基督裡的拯救呼召联结。改革宗神学对两种呼召作出重要和有用的区别。一种是基督对全世界的普遍呼召,   普遍呼召是对所有人的邀请,  与上帝的拣选无关。耶稣呼叫「你们所有劳苦担重担的人哪，到我这里来吧！我必使你们得安息。」（太十一28新译本）  约翰记录了在耶路撒冷住棚节的盛宴中，耶稣站起来大声说，「人若渴了，可以到我这里来喝！」（约七37）。这是基督对所有人的普遍呼召,  每一个人都听见了。普遍呼召是真诚的邀请,  拯救的邀请。但由于人处在完全败坏的状态，没有人能凭自己的意志来回应这个呼召。的确, 没有人能作出回应。这正是马太的情况。尽管马太多次看见耶稣和听到耶稣的传道，尽管他早就了解耶稣所做的事情，甚至直接诉诸信心,  但是他罪恶的心不愿回应。耶稣曾经解释说，「如果不是差我来的父吸引人，就没有人能到我这里来。」(约 六44)   有罪的心敌对上帝, 对上帝救恩的邀请毫无兴趣；在基督拯救事工的现场, 马太继续贪婪地吸取民众的血汗, 这正是典型的例子。

有一次，当耶稣描述有钱的人很难进天国时，彼得十分惊奇地问，「谁可以得救呢？」（太十九25）。当我们诚实地面对圣经所说的,关于人在罪中的无望光景时, 很自然便提出这个好问题。圣经描绘未重生的人的灵性是死的，盲目的，和被奴役的。那么人如何归正信靠基督？答案是「另一种呼召」-----有效的呼召, 籍著上帝的大能把我们带到基督那里。耶稣告诉彼得，「在人这是不能的，在　神却凡事都能」（太十九26新译本）。

归信基督不仅是可能的，而且籍著基督的有效呼召而发生,圣灵以拯救的大能使这呼召产生果效,令到不信的罪人相信基督。史鲍尔 (R.C. Sproul)  解释道：「未重生的人经历福音的外在呼召。这种呼召不会产生救恩果效,除非听到呼召并籍着信心来拥抱它。有效呼召是指圣灵重生的工作。这种呼召是内在的。重生的人被内在呼召。每一个接受内在重生呼召的人,以信心回应。」约翰默里（John Murray）描述上帝这种拯救的呼召，「因为它是有效的，所以当基督白白邀请人相信福音时,  [它]承载著运行的恩典, 由此,被呼召的人能作出回应,并拥抱基督。」

有效呼召是马太身上所发生的转变唯一的,实事求是的解释。他离开税吏的位置, 并不是因为他振作意志,改变对耶稣的观念。相反，是因为基督对他的有效呼召，同时圣灵将上帝的救恩施行到他的灵魂里。籍著有效的呼召，他不仅能够以信心回应，而且他的内心发生变化，促使他这样回应。在马太的归正中,上帝的恩典是不可抗拒的，正是因为这是上帝主权拯救他灵魂的行动。如果一个国王（或女王）能够凭一句话召唤他（或她）的人，更何况全能的上帝呼召祂拣选的人来跟从耶稣。因为这个原因，当上帝在基督里呼召马太时，他「就起来跟从了耶稣」（太九9新译本）。

本文摘自《What’s So Great about the Doctrines of Grace?》, Richard Phillips著

The Gracious Calling of Matthew

FROM Richard Phillips

There are many examples of irresistible grace in God’s Word. Perhaps most plain is the calling of the disciple Matthew, also known as Levi the tax collector. The apostle records his own conversion in his Gospel: “As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, ‘Follow me.’ And he rose and followed him” (Matt. 9:9).

 Consideration of this verse makes clear the basic teaching of irresistible grace. The Lord Jesus had just returned to Capernaum from His missionary visit to the region of the Gadarenes. Capernaum had become His Galilean headquarters, and many of His most spectacular miracles already had occurred there. Seeing Matthew at his tax collector’s booth, Jesus went to him and called, “Follow me.” At these words, the tax collector immediately was transformed into a disciple. It is a striking illustration of God’s sovereignty in salvation.

 For his part, Matthew presents an equally striking picture of man’s total depravity. The statement that he was “sitting at the tax booth” is loaded with meaning. At the time, there hardly could have been a more depraved person than a tax collector. The Roman Empire took bids for the right to collect taxes. These agents paid a set amount to Rome, but could keep all the rest that they collected. Tax collectors enriched themselves by preying on impoverished people, stifling trade, and operating what amounted to a local mafia. To make matters worse, they were despised for collaborating with the foreign power that had subjected their own people to bondage.

By remaining in this occupation in Capernaum, Jesus’ base of operations at the time, Matthew showed his hardness of heart to the presence and preaching of Christ. Tax collectors’ booths were in the most public places; Matthew’s was most likely situated either at the docks by the lake or along the main road leading into town. He probably had seen and heard Jesus many times, and was well aware of some of Jesus’ greatest works. Just recently, a paralytic had been cured after his friends lowered him before Jesus through a hole they made in the roof of the building where Jesus was preaching. Earlier, Jesus had cast out demons and healed multitudes of hopelessly diseased people right there in Capernaum. But none of this had had the slightest effect on Matthew. There he was in his booth, carrying on his business without any visible response to all these affairs.

 In short, there was nothing in Matthew to explain his sudden willingness to believe and follow Jesus. Instead, the answer is seen in the irresistible grace of God, as the Holy Spirit applied Jesus’ call with sovereign and divine power.

 This helps make clear that when we speak of irresistible grace, we do not mean that God’s grace is never resisted. Those who oppose this doctrine make much of the many instances when men and women shun God’s grace and turn away, just as Matthew had done many times. But this objection misses the point, for the simple reason that the doctrine of irresistible grace speaks of the operation of grace in the conversion of sinners. We do not teach that no one resists God’s grace. But we do insist that when a sinner turns to Christ in faith and begins to follow Him, this conversion is the result of the sovereign, effectual, and irresistible operation of God’s grace through the ministry of the Holy Spirit.

 As the conversion of Matthew shows, irresistible grace is joined to the saving call of God in Christ. Reformed theology makes an important and useful distinction between two kinds of calls. There is the general call of Christ to all the world, offered to all people irrespective of God’s election. “Come to me, all who labor and are heavy laden, and I will give you rest,” Jesus cried (Matt. 11:28). John records that during the Feast of Tabernacles in Jerusalem, “Jesus stood up and cried out, ‘If anyone thirsts, let him come to me and drink’” (John 7:37). This is Christ’s general call to anyone and everyone who hears. It is a sincere call and offer of salvation. But because of man’s totally depraved state, no one answers this call by his or her own volition. Indeed, no one can. This was Matthew’s situation. For all the many times he had seen and heard Jesus, for all that he had learned about what Jesus was doing, and in spite of even direct appeals to faith that Matthew very well may have heard, his sinful heart was indisposed to answer. Jesus once explained this, saying, “No one can come to me unless the Father who sent me draws him” (John 6:44). The sinful heart is hostile to God and uninterested in His offer of salvation; Matthew modeled this perfectly as he greedily went on extorting people in the very presence of Christ’s saving ministry.

 On one occasion, when Jesus was describing the impossibility of a rich man ever entering God’s kingdom, Peter asked in dismay, “Who then can be saved?” (Matt. 19:25). This is a good question that arises naturally when we honestly face what the Bible says about man’s hopeless condition in sin. The Bible describes unregenerate sinners as spiritually dead, blind, and enslaved. So how can anyone be converted to faith in Christ? The answer is another kind of call, one that comes with divine power to bring us to Christ: the effectual call. As Jesus told Peter, “With man this is impossible, but with God all things are possible” (Matt. 19:26).

 Conversion to Christ is not only possible, but happens by virtue of His effectual call, by which the Holy Spirit works with saving power to bring the unbelieving sinner to faith. R. C. Sproul explains: “The unregenerate experience the outward call of the gospel. This outward call will not effect salvation unless the call is heard and embraced in faith. Effectual calling refers to the work of the Holy Spirit in regeneration. Here the call is within. The regenerate are called inwardly. Everyone who receives the inward call of regeneration responds in faith.” As John Murray writes of this saving call of God, “since it is effectual, [it] carries with it the operative grace whereby the person called is enabled to answer the call and to embrace Jesus Christ as he is freely offered in the gospel.

 The effectual call offers the only realistic explanation for what happened to Matthew. He did not get up from his tax collector’s seat because he summoned up the will to change his mind about Jesus. Rather, he came because Christ called him effectually, as the Holy Spirit applied the saving grace of God to his soul. Through the effectual call, not only was he enabled to respond in faith, but a change took place in his heart so that he was compelled to do so. God’s grace was irresistible in his conversion precisely because it was a sovereign and divine act whereby God saved his soul. If a king or a queen is able to summon his or her subjects at a word, how much more is the almighty God able to call His chosen people to follow Jesus. For this reason, when called by the voice of God in Christ, Matthew “rose and followed him.”

 This excerpt is taken from What’s So Great about the Doctrines of Grace? by Richard Phillips.

罪與工作的關係TheRelationship Between Sin and Work

作者: Richard Phillips  譯者:  Maria Marta 

http://www.ligonier.org/blog/relationship-between-sin-and-work/

https://plus.google.com/u/0/106695469993489516884/posts/ERmaYYzbfji

我和許多人一樣，一次只能處理相對較少的信息量。記得我年輕時，我父親努力教我打高爾夫球。 十四項不同的指令在我青春期的腦中轟炸------膝蓋微彎，雙腳分開與肩同寬，左臂伸直，保持眼睛在球上等等。我當時就我斷定高爾夫不是我的運動項目之一。 於是我改打橄欖球。它可能是更耗費體力的運動，但很容易掌握，跑、抓、堵、攔阻是其要領。

上帝似乎知道我們的能力，因為在聖經關於創造的記載裡，祂保持對亞當工作的簡單描述。人在世上的生活包含兩個基柱：工作和休息。上帝創造的工作命令很明確：亞當被賦予管理的責任，要繁衍增多，充滿這地，征服它（創一28）。 上帝把亞當放在伊甸園裡，「叫他耕種和看守那園子」（二15）。 人要休息的吩咐從模仿上帝自己的歇息開始：第七日上帝歇了祂所作的一切工（二2）。

創世記第一章對基督徒來說非常重要的原因有很多。 創世記第一至二章告訴我們，上帝原初為我們，祂的受造物設計了什麼。 創世記第三章告訴我們世界出了什麼問題乃至關重要。 總之，世界因亞當墮入罪中而受到詛咒。 有趣的是，亞當的罪涉及他在工作上的失敗。亞當被吩咐要對其他被造物行使管轄權，但他卻容許自己和夏娃被狡猾的蛇支配。 亞當非但不向受造物宣告上帝的說話，反而受誘惑否認上帝的說話。 罪的首要影響是切斷亞當與上帝的關係，並將他置於死亡的咒詛底下。 正如悖逆上帝的錯誤立場敗壞人類生活的所有方面，亞當的墮落也造成工作與休閒扭曲的後果。

與這個話題最相關的經文出現在上帝詛咒蛇和女人之後。 在亞當的妻子受誘惑違背上帝的命令後，當亞當聽從妻子的說話時，他便在指派給他的任務上失敗了。因此亞當工作的地方與他一同受到上帝的懲罰：「地就必因你的緣故受咒詛」（三17）。 後果是挫折與虛空：「你必終生勞苦，才能從地裡得吃的。地要給你長出荊棘和蒺藜來；你也要吃田間的蔬菜」（17-18節）。 經過一生勞苦的刑罰，亞當因他的罪而死，被葬於自己工作的地方：「你必汗流滿面，才有飯吃，直到你歸回地土，因為你是從地土取出來的；你既然是塵土，就要歸回塵土」（第19節）。

我不需要說太多來解釋這些說話意味著什麽，因為你每天都這樣活著。 你油漆圍欄，它生銹。 你修剪草坪，雜草又將它占據。我們這些打高爾夫球的人被挫折感與虛空感淹沒。墮落後的光景就如保險杠貼紙的陳述：「生活太艱難了，然後慢慢地死去。」

但我要指出罪、工作、與休息之間的關係的三個特徵，好幫助我們更透切地理解。

詛咒的形態

首先請注意，罪在上帝原初意圖的方向上敗壞創造。 那個被造要作男人幫手的女人，發現自己與男人的關係以及懷胎都一同受到詛咒（第16節）。 同樣，亞當被造要在創造中作上帝的同工，但現在罪败壞了他的工作，使之變得艱辛與痛苦。

一般說來，罪在兩個方向之一上破壞人的工作態度。 有些人以減少投資回應工作困難。 他們幾乎沒有抱負，並且在服事他人，做善事或有益的事上缺乏熱情。他們轉向一種休閑的生活方式。 他們說，工作的目的是為了支付休息和玩樂費用。 也許在工作上作投資會嚇倒他們，因為他們預計會失敗和帶來羞恥。甚至在工作當中，他們的思想也是在湖上漂浮，陶醉於下一場派對，或構思視頻遊戲的新級別。

人對上帝詛咒工作的另一種反應是走向另一端。 工作艱辛和許多人似乎都會失敗的事實使主管者、驅使者這些職位更具吸引力。借著逐步升級的成就獲得渴望的自豪感和量估出他們的價值，他們為他們的工作而生活。 休息呢？它是為懦夫而設的。 平衡的生活呢？ 充足的金錢可以補償。 在晚餐上或與妻子相處的私人時間中，這樣的男人的眼睛顯示出他的心在別處------在工作上。他熱情工作，通常不是在幫助人或完成榮耀上帝的事的意義上說的，而是在摧毀競爭對手或感受下一個成就的快感的意義上說的。

在這兩種情況中-------我們都很少關心工作或只關心工作------罪已敗壞美好的事。人要工作畢竟是上帝設計的。 但現在工作要麼去避免責任，要麼變成崇拜偶像。這與上帝所設計的，亞當要「耕種和看守那園子」（二15），為榮耀上帝作上帝綠色地球的耕耘者與保護者相去甚遠。

詛咒的原因

其次，我們需要認識到上帝是施以這種詛咒的那一位------是有原因的。我們的第一對父母的羞恥、罪疚、與疏遠都是墮落自然而然的後果，用無花果葉子遮蓋自己，逃離他們的創造主的聲音已經證明了這 一點（創三7-12）。相比之下，創世記三章14-19節的咒詛不是墮落的自然後果。這些詛咒，包括上帝對亞當工作的詛咒都是付加的。 原因乃偶像崇拜是有罪之生命與生具來的。 人不再渴望為上帝的榮耀，而是為自己的榮耀而工作;  同樣，人在休息時不再敬拜上帝，而是陶醉於自娛自樂。這種情況對有至高主權的造物主來說是不能接受的，至少可以這麼說。上帝詛咒亞當、夏娃、與他們走過的地方，目的是讓罪所帶來的愁苦要麼驅使他們悔改，要麼導致他們死亡。

我剛才提到，罪的詛咒使我們不能在工作中找到滿足。 原因是上帝從未設計人可從自己所取得的成就中找到他們的身份或者最終的喜樂。 上帝設計我們工作，旨在成為一種與祂交流和敬拜祂的方式，而非一種自我實現和自我榮耀的行為。 這就是為什麼上帝對罪的精選罰之一：不僅使工作艱辛，而且也使成功空虛。 過度的休閒也是如此。要投入一輪接一輪的享樂，就要經歷藐視休息的報應。 人被造要與上帝立約交通，好叫上帝成為我們的喜樂。 人必需奉獻自己的工作來榮耀上帝和討上帝喜悅。 因為上帝不容忍偶像崇拜，故此崇拜工作或閒暇的人的靈魂最終會貧瘠枯乾。

詛咒的補救辦法

創世記第三章向我們顯明對人在工作和玩樂中虛空的補救方法。上帝因罪固有的偶像崇拜而詛咒人的工作和休息。上帝將詛咒變成誘發毒素，使活在罪中的生命貧瘠和痛苦。有解毒劑嗎？有。上帝本身就是艱辛、徒勞、不滿足的生活這一詛咒的補救方法。創世記第三章預見聖經其餘部分所詳細闡述的解決方法，那就是上帝親自為負罪責的罪人的回轉、恢復開闢道路。創世記三章21節呈現這福音信息的縮映：「耶和華　神為亞當和他的妻子做了皮衣，給他們穿上。」這樣，上帝用實例說明祂的兒子耶穌基督的拯救工作：祂將死在十字架上，承擔我們的罪的詛咒，當我們唯獨藉著信心來到祂面前時，祂會用自己的義遮蓋我們。現在，工作與休息的平衡生活的關鍵，是要以我們與上帝的交通和祂透過聖言對我們的吩咐為我們生活的中心。藉靠耶穌基督回轉歸向上帝，是獲得滿足和從活在死亡的咒詛底下解救出來的途徑。隨著上帝恢復我們生活的中心 ------隨著我們主要的工作是榮耀上帝，在人當中事奉上帝，和隨著我們將休息專用於享受上帝，讚美上帝------我們便可以在罪的咒詛底下，在工作和休息中經歷救贖的喜樂。

本譯文的聖經經文皆引自《聖經新譯本》。

The Relationship Between Sin and Work

FROM Richard Phillips

Like many people, I can only handle a relatively small amount of information at a time. I remember as a youth when my father tried to teach me to play golf. Fourteen different instructions bombarded my adolescent brain—knees slightly bent, feet shoulder width apart, left arm straight, eye on the ball, and so on. I decided right then that golf would not be one of my sports. I played football instead. It may be harder, but it is easy to grasp: run, catch, block, and tackle.

God seems to know this about us, for in the Bible’s creation account He keeps Adam’s job description simple. Man’s life in the world involves two basic poles: work and rest. The creation mandate to work is clear: Adam was given dominion so as to be fruitful and fill the earth (Gen. 1:28). God put the man in the garden “to work it and keep it” (2:15). Man’s calling to rest begins by imitating God’s own sabbath, when on the seventh day the Lord rested from His work (2:2).

The first chapters of Genesis are important to Christians for many reasons. Genesis 1-2 tells us what God originally intended for us as His creatures. Genesis 3 is vital in telling us what went wrong in the world. In short, the world has been cursed by the fall of Adam into sin. Interestingly, Adam’s sin involved a failure in his work. Called to exercise dominion over the other creatures, he instead permitted himself and Eve to be ruled by the crafty serpent. Instead of declaring the Word of God to the creatures, Adam was tempted to deny God’s Word by a creature. Sin had the primary effect of severing Adam’s relationship with God and placing him under the curse of death. And just as a wrong standing with God corrupts every facet of human existence, so Adam’s fall led to the perversion of both work and leisure.

The most relevant passage to this topic occurs after God’s curse on the serpent and on the woman. Adam failed in his assigned task when he listened to his wife after she was tempted to violate God’s command. As a result, Adam’s workplace would enter with him into God’s punishment: “Cursed is the ground because of you” (3:17). The result would be frustration and futility: “In pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field” (vv. 17-18). After a life sentence of hard labor, Adam would die and be buried in his workplace because of his sin: “By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return” (v. 19).

I need not say much to explain what this means because you live it every day. You paint the fence and it rusts. You mow the lawn and weeds take it over. Those of you who play golf are overwhelmed with frustration and futility. After the fall, as the bumper sticker states, “Life is hard and then you die.”

Let me point out, however, three features of the relationship between sin and work, along with rest, that will take us deeper in understanding.

The Shape of the Curse

First, notice that sin corrupts creation along the lines of God’s original intention. The woman, who was made as man’s helper, finds her relationship with the man cursed, together with her calling to child-bearing (v. 16). Similarly, Adam was created as God’s coworker in creation, but now sin corrupts that work with hardship and pain.

In general, sin corrupts man’s attitude to work in one of two directions. Some people respond to the difficulty of working by disinvesting from it. They have little ambition. They show little passion for serving others, making things that are good, or doing things that are helpful. Instead, they gear their lives toward leisure. The purpose of work, they say, is to pay for rest and play. Perhaps investing in work frightens them because they expect failure and shame. Even on the job, their minds are floating on the lake, reveling in the next party, or plotting the next level of a video game.

Another response to God’s curse on work runs in the other direction. The fact that work is hard and that many people seem to fail makes it more attractive for the competent and driven. Lusting for pride and gauging their value through ever-escalating achievements, they live for their work. Rest? That’s for wimps. A balanced life? Enough money will compensate. At dinner or in a private moment with their wives, such a man’s eyes reveal that his thoughts are elsewhere—on work. His passion usually is not work in the sense of helping people or accomplishing things that glorify God, but on demolishing the competition or feeling the thrill of the next accomplishment.

In both of these cases—caring little for work or caring only for work—we find that sin has corrupted something good. Human beings, after all, are designed by God to work. But now work involves either a duty to be avoided or an idol to be worshiped. This is a far cry from God’s design for Adam to “work and keep” the garden (2:15), serving for God’s glory as cultivators and protectors of God’s green earth.

The Reason for the Curse

Second, we need to realize that God is the one who inflicted this curse—and for a good reason. Our first parents’ shame, guilt, and alienation resulted automatically from the fall, as is demonstrated in their covering themselves in fig leaves and fleeing the voice of their Maker (Gen. 3:7-12). By contrast, the curses of Genesis 3:14-19 were not automatic results of the fall. The curses, including God’s curse on Adam’s work, were added. The reason for this is the idolatry that is inherent to a life of sin. Man no longer desires to work for God’s glory but for his own; likewise, man no longer worships God in his rest but revels in his own pleasure. This situation is not acceptable to the sovereign Creator, to say the least. God cursed Adam, Eve, and the ground on which they walked so that the misery of sin would drive them to either repentance or death.

I mentioned earlier that the curse of sin keeps us from finding satisfaction in our work. The reason for this is that God never designed people to find their identities or their ultimate delight in the achievements of their own hands. God intended for our work to be a way of communing with and worshiping Him, not an act of self-actualization and self-glory. This is why one of God’s choicest punishments for sin is not only to make work difficult but to make success empty. The same is true of excessive leisure. To engage in one round of pleasure after another is to experience depreciating returns on your rest. Man was made in covenant communion with God so that He would be our delight. Man was to offer his work to the glory and pleasure of God, and in that pleasure Adam was to find his delight. Since God does not tolerate idolatry, those who worship either work or leisure will find their souls ultimately barren.

The Remedy for the Curse

Third, Genesis 3 shows a remedy for the futility of man in his work and play. God has cursed man’s work and rest because of the idolatry inherent to sin. God induced the curses as a poison to make life in sin barren and painful. Is there an antidote? There is. God Himself is the remedy for the curse of a hard, frustrating, and unsatisfying life. Genesis 3 anticipates what the rest of the Bible works out in detail, that God has Himself opened the way for guilty sinners to return and be restored. Genesis 3:21 presents this gospel message in microcosm: “And the Lord God made for Adam and for his wife garments of skins and clothed them.” In this way, God illustrated the saving work of His Son, Jesus Christ, who would bear the curse of our sin by dying on the cross and would clothe us in His own righteousness when we come to Him by faith alone. The key, now, to a balanced life of work and rest, is to center our lives on our communion with God and His calling through His Word. The way to satisfaction and relief from life under the curse of death is to turn to God through faith in Jesus Christ. With God restored to the center of our lives—with our work directed primarily to His glory and to His service among men, and with our rest devoted to enjoying God and giving Him praise—we may experience joyful redemption from the curse of sin on both our work and rest.

This post was originally published in Tabletalk magazine.