耶穌是否因信得生（在祂的行為之約中）？
Did Jesus live by faith (in his Covenant of Works)?
作者：Mark Jones，2014年9月15日   誠之譯自：
https://www.reformation21.org/blogs/did-jesus-live-by-faith-in-his.php
https://yimawusi.net/2021/04/27/did-jesus-live-by-faith/
 
「義人必因信得生」（誠之按：羅一17）
"The Just [One] Shall Live by Faith"
 
聯盟這裏的高層對我很不滿意。我把我關於行為之約的文章發在了一個不能最大化置頂觀看的日子。我很抱歉。這種情況再也不會發生了。這是我的懺悔：上一篇文章的「第二部」。
The top men here at the Alliance are not happy with me. I posted my piece on the covenant of works on a day that does not maximize top viewing. My apologies. It will never happen again. Here is my penance: a "Part Deux" to the previous post.
 
耶穌是否像亞當一樣，靠信心而活？耶穌是否像亞當一樣，依靠聖靈來順從神的律法？
Did Jesus, like Adam, live by faith? Did Jesus, like Adam, depend upon the Holy Spirit in order to obey the law of God?
 
這些都是值得回答的問題。
These are questions that deserve answers.
 
一些喜歡說亞當和耶穌是「被置於行為之約之下」的人（像我一樣），需要考慮到聖經中的證據，即耶穌以多種形式得到了神的幫助。祂的順服就只是：祂的順服。但即使祂所作的順服是祂的行動，但能力/幫助卻來自上帝（這就是「行動-能力（act-power）」的區別）。
Some who like to speak of Adam and Jesus being "placed under a covenant of works" (as I do) need to reckon with the Scriptural evidence that Jesus received help from God in many forms. His obedience was just that: his obedience. But even though the obedience rendered were his acts, the power/assistance came from God (this is the "act-power" distinction).
 
我正在寫一本名叫《認識耶穌》的書，這本書將更詳細地記錄耶穌確實是靠著聖靈的能力，藉著信心而活，因為祂代替我們完美地遵行了律法。
I am in the middle of writing a book called "Knowing Jesus," which will document in more detail the fact that Jesus did in indeed live by faith in the power of the Spirit as he perfectly obeyed the law in our place.
 
據我所知，改革宗神學家一般都不難作出這個假設，即耶穌是靠著信心生活，並依靠聖靈來順從聖父的旨意。
Reformed theologians have generally - as far as I am aware - not had trouble positing that Jesus lived by faith and depended upon the Holy Spirit to obey the will of the Father.
 
弟兄們，我們不是路德宗信徒（好吧，我不是）。
Brothers, we are not Lutherans (well, I am not).
 
正如巴文克所指出的，羅馬天主教和路德宗的神學家「在某種意義上是一致的，他們都把耶穌的人性提升到為其設定的界限之上，並把耶穌的人性發展和祂的降卑狀態都消融成僅僅是作作樣子」（譯按：RD,III.6,#357, p. 257）。換句話說，他們不認為聖靈的作用和基督的信心生活具有真正的地位。
As Bavinck notes, both Roman Catholic and Lutheran theologians "agree in the sense that both elevate the human nature above the boundaries set for it and dissolve into mere appearance both the human development of Jesus and the state of his humiliation." In other words, they don't really have any place for the role of the Spirit and Christ's life of faith.
 
然而，另一方面，古德溫、歐文、特瑞金、巴文克、魏司堅和其他無數的改革宗神學家都肯定，我們可以說耶穌在地上的事奉期間，在祂搬到天上眼見的範圍之前，都是靠信心而活的。
On the other hand, however, Goodwin, Owen, Turretin, Bavinck, Vos, and countless other Reformed theologians all affirmed that we may speak of Jesus living by faith during his ministry on earth before he moved to the realm of sight in heaven.
 
巴文克聲稱，對亞當和基督來說，信心 「無非是緊緊抓住上帝的話語和應許的行動」。他補充說，改革宗神學家為這樣的觀點辯護：耶穌是地上的朝聖客，「不是一個全面的認識者」，「祂是憑著信心和盼望而行，而不是憑著眼見」。耶穌的信心由知識、同意和信賴組成的（見特瑞金，第十三論題，第12問）。
Bavinck claimed that faith for Adam and Christ was "nothing other than the act of clinging to the word and promises of God." He adds that Reformed theologians have defended the view that Jesus was a pilgrim on earth, "not a comprehensive knower," and "that he walked by faith and hope, not by sight." Jesus' faith consisted of knowledge, assent, and trust (see Turretin, 13th topic, 12th question).
 
此外，古德溫在他那篇精彩的論文「基督出發」（Christ Set Forth）的開場白是這樣說的：
Moreover, Goodwin opened up his remarkable treatise, "Christ Set Forth," with the following words:
 
「基督和我們一樣都是因信得生……在某種意義上，祂和我們一樣，有著稱義的信心。」
"That Christ lived by faith as well as we do...in some sense he had a faith for justification like us."
 
然而，按照古德溫的說法，基督並不像我們一樣依靠別人的義。祂不像我們那樣為自己找一個中保。
However, he did not rely on another's righteousness like we do, according to Goodwin. He did not have a mediator for himself as we do.
 
我們為什麼必須肯定這個真理，有重要的基督論、救恩論、釋經學和教牧的原因。我現在並不打算一一談及。但即使是走馬看花地讀聖經，我們也沒有什麼選擇，只能把信心（和盼望）歸給那人，就是基督耶穌（見希伯來書和詩篇）。畢竟，無論我們從基督那裏得到什麼恩典，祂都必須先在自己身上卓越地擁有，包括信心（「祂是先鋒」）。
There are important Christological, soteriological, exegetical, and pastoral reasons why we must affirm this truth. I don't intend to get into all of them now. But even a casual reading of the Scriptures leaves us with little option but to ascribe faith (and hope) to the man, Christ Jesus (see Hebrews and the Psalms). After all, whatever grace we receive from Christ, he must possess it preeminently in himself, including faith ("he is the pioneer").
 
然而，還有一些東西需要考慮，即：基督的恩典。
However, something else needs to be considered, namely: Christ's graces.
 
耶穌過去是，現在也是卓越的屬靈人。基督的順服——所有的順服——都是在聖靈的能力裏完成的。因此，聖靈是「神子自己一切神聖作為的直接操作者，甚至作用在祂自己的人性上。無論神的兒子在人性中、藉著人性、或在人性上做什麼，祂都是藉著聖靈做的，聖靈就是他的靈」（歐文）。
Jesus was and is the man of the Spirit, par excellence. Christ's obedience - all of it - was done in the power of the Spirit. Thus, the Holy Spirit is the "immediate operator of all divine acts of the Son himself, even on his own human nature. Whatever the Son of God wrought in, by, or upon the human nature, he did it by the Holy Ghost, who is his Spirit" (Owen).
 
所以，按照歐文的說法：
So, according to Owen:
 
基督的人性是「聖潔的，並根據其接受的程度，被恩典所充滿。」聖靈賦予耶穌一切的恩典。為什麼這一點如此關鍵？
Christ's human nature was "sanctified, and filled with grace according to the measure of its receptivity." The Holy Spirit endowed Jesus with all grace. Why is this so crucial?
 
「因為即便靈魂、心智、意志、情感的自然能力，是受造成純潔、無罪、無玷污的，——它們不能以其他方式被上帝立即創造出來，——然而，這還不足以使任何有理性的受造物向上帝而活；就連全然聖潔的耶穌基督也不行。（譯按：意思是耶穌也必須倚靠聖靈的恩典）」（誠之按：《聖靈論》，book II, chapter 4）
"For let the natural faculties of the soul, mind, will, and affections, be created pure, innocent, undefiled, - as they cannot be otherwise created immediately by God, - yet there is not enough to enable any rational creature to live to God; much less was it all that was in Jesus Christ."
 
對亞當來說是這樣，對基督來說也是如此。兩者之間是平行的。他們的順服不是「赤裸裸」的順服，彷彿他們天然的能力就足夠了，因為他們是無罪的。不！不是這樣的！
This is true for Adam; this is true for Christ. The parallel stands between the two. Their obedience was not "naked" obedience, as if their natural faculties were sufficient because they were sinless. No!
 
正如巴文克所指出的：
As Bavinck notes,
 
「在這一點上，重要的是要注意到，聖靈對基督人性的這種活動絕對不是獨立存在的。雖然它乃是從受孕就開始了，但並沒有停在這裏。它貫穿了祂的一生，甚至一直延續到高升的狀態。總的來說，這種活動的必要性已經可以從以下事實中推斷出來：聖靈是所有受造物生命的創造者，特別是人類的宗教道德生命。如果沒有聖靈的內住，真正具有上帝形象的人甚至連片刻都無法想像……如果一般人除非靠著聖靈，否則就無法與上帝相交，那麼這一點就更適用於基督的人性了。」
"At this point it is important to note that this activity of the Holy Spirit with respect to Christ's human nature absolutely does not stand by itself. Though it began with the conception, it did not stop there. It continued throughout his entire life, even right into the state of exaltation. Generally speaking, the necessity of this activity can be inferred already from the fact that the Holy Spirit is the author of all creaturely life and specifically of the religious-ethical life in humans. The true human who bears God's image is inconceivable even for a moment without the indwelling of the Holy Spirit.... If humans in general cannot have communion with God except by the Holy Spirit, then this applies even more powerfully to Christ's human nature."
 
如此，亞當是否賺得了或配得（merit，或譯為有功於；下同）聖靈的內住？或者說這是一個額外附加的禮物？神對亞當是否是滿有恩典的，賜給他聖靈來協助他順服？
So, did Adam earn or merit the indwelling of the Holy Spirit? Or was it a superadded gift? Was God gracious to Adam by giving him the Holy Spirit to assist him in his obedience?
 
回到亞當的行為之約，我們可以肯定亞當是被置於行為之約之下。我們可以正確地認為，亞當必須完全順服神，才能（ex pacto，按照約定） 「賺取」或「配得[merit]」他的獎賞。但在我看來，這並不意味著，我們也不能肯定神在通過賜給亞當聖靈來幫助他（即額外附加的恩賜），好叫亞當能在他順服的生活中享受與神的交通的這件事上，是滿有恩典的。
Returning to the covenant of works for Adam, we can affirm that Adam was placed under a covenant of works. We may rightly argue that Adam had to perfectly obey God in order to "earn" or "merit" (ex pacto) his reward. But that does not mean, it seems to me, that we cannot also affirm that God was gracious in assisting Adam (i.e., superadded gift) by giving him the Holy Spirit so that Adam could enjoy communion with God in the context of his obedient life.
 
第二個亞當，即耶穌基督，擁有無限量的聖靈，就我而言，祂是有史以來最偉大的信徒。
The Second Adam, Jesus Christ, possessed the Spirit in greater measure and was, as far as I am concerned, the greatest believer who ever lived.
 
因此，魏司堅在對比保羅的著作和希伯來書時說：「在這些其他著作中，基督是信心的對象，是罪人信賴的對象，而在這裏，救主被描述為自己在行使信心，祂實際上是一個完美的、理想的信徒。」
Thus, Vos, in contrasting Paul's writings with Hebrews, remarks: "while in these other writings Christ is the object of faith, the One towards whom the sinner's trust is directed, here the Saviour is described as himself exercising faith, in fact as the one perfect, ideal believer."
 
馬克·瓊斯牧師計劃回去寫《認識耶穌》，因為他需要一份豐厚的合同來支付一雙新的足球鞋、緊身牛仔褲和蘇格蘭威士忌拉加夫林（Lagavulin）的費用。
Pastor Mark Jones plans to get back to writing "Knowing Jesus," because he needs a big contract to pay for a new pair of soccer boots, skinny jeans, and Lagavulin (all to be enjoyed at once, somehow).