Cong Fang

归正神学 (改革宗神学) 常常与 “圣约神学” 联系在一起。
Reformed theology is often associated with “covenant theology.”

如果你留意听，就会常常听到一些 (归正教会的) 牧师和教师形容自己 (的信仰) 是 “归正与圣约的”。
If you listen carefully, you’ll often hear pastors and teachers describe themselves as “Reformed and covenantal.”

“归正” 和 “圣约” 这两个词被如此广泛地一起使用，我们有必要了解它们为何相关联。
The terms Reformed and covenant are used together so widely that it behooves us to understand why they are connected.

圣约神学 与 加尔文主义

圣约神学是加尔文主义者关于圣经的一项基本信念。
Covenant theology refers to one of the basic beliefs that Calvinists have held about the Bible.

所有忠于其信仰传承的新教徒都高举 “唯独圣经” (sola Scriptura)，即圣经是我们最高且无可质疑的权威。
All Protestants who have remained faithful to their heritage affirm sola Scriptura, the belief that the Bible is our supreme and unquestionable authority.

然而，圣约神学通过强调神的圣约统一了整本圣经的教导，从而使改革宗对圣经的看法区别于其他新教观点。
Covenant theology, however, distinguishes the Reformed view of Scripture from other Protestant outlooks by emphasizing that divine covenants unify the teachings of the entire Bible.

改革宗对圣经的圣约性理解在早期的发展中，于十七世纪的英国达到高峰，当时出现了《西敏信仰告白》(1646)、《萨伏伊宣言》(1658)、《伦敦浸信会信条》(1689)，代表了不同的加尔文主义群体。
Earlier developments in the Reformed, covenantal understanding of Scripture reached a high point in seventeenth-century England with the Westminster Confession of Faith (1646), the Savoy Declaration (1658), the London Baptist Confession of 1689, and each representing different groups of English-speaking Calvinists.

这些文件之间虽然有些微差异，但都用整整一章来阐述神与人立约的方式，揭示圣经教导的整体统一性。
With only slight variations among them, these documents each devote an entire chapter to the way God’s covenants with humanity reveal the unity of all that the Bible teaches.

圣经统一性：圣约

比如，《西敏信仰告白》提到，神屈尊通过圣约向人启示祂自己。
For example, the Westminster Confession of Faith speaks of God condescending to reveal Himself to humanity by means of covenant.

它随后将整本圣经的历史划分为两个圣约：“行为之约” 是在亚当里面的， “恩典之约” 是在基督里面的。
It then divides the entire history of the Bible into just two covenants: the “covenant of works” in Adam and the “covenant of grace” in Christ.

“行为之约” 是神与亚当和夏娃在他们堕落之前所设立的 (创 3:15 之前)。
The covenant of works was God’s arrangement with Adam and Eve before their fall into sin.

“恩典之约” 则主导了圣经其余部分的内容 (创 3:15 之后)。
The covenant of grace governed the rest of the Bible.

在这种观点中，恩典之约的所有阶段在本质上是相同的。它们唯一的差别是：在整段圣经历史中，神以不同方式施行祂在基督里的那一个恩典之约。
In this view, all stages of the covenant of grace were the same in substance. They differed only as God administered His one covenant of grace in Christ in various ways throughout biblical history.

圣经在圣约上的统一性：神的国

同样地，一些较近代的归正神学家，也通过将特定的圣经圣约与新约所说的 “神的国” 联系起来，来肯定圣经在圣约上的统一性。
Along these same lines, a number of more recent Reformed theologians have affirmed the covenantal unity of Scripture by relating particular biblical covenants to what the New Testament calls “the kingdom of God.”

耶稣在主祷文的开头提到神国的重要性：“我们在天上的父，愿人都尊祢的名为圣。愿祢的国降临，愿祢的旨意行在地上，如同行在天上。” (太 6:9-10)
Jesus indicated the importance of God’s kingdom in the opening words of the Lord’s Prayer: “Our Father in heaven, hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven” (Matt. 6:9–10).

耶稣的话首先表明，历史的首要目标是神自己的荣耀与尊崇。
Jesus’ words first indicate that the foremost goal of history is the glory and honor of God Himself.

不过，祂的话也表明，神将借着祂的国度降临在地上如同在天上，从而得着这荣耀。
Yet, His words also indicate that God will receive this glory through the coming of His kingdom to earth as it is in heaven.

神的目标始终是通过在地上建立祂荣耀的国度，使一切受造物都永远赞美祂。
God’s goal has always been to receive the eternal praise of every creature by establishing His glorious kingdom on earth.

正如 启示录 11:15 中那句 “著名” 的颂赞所说，在历史的终结，“世上的国成了我主和主基督的国，祂要做王，直到永永远远。”。
To borrow from the well-known praise of Revelation 11:15, at the end of history “the kingdom of the world [will] become the kingdom of our Lord and of His Christ, and he shall reign forever and ever.”

近来的考古发现表明，神的圣约与祂地上的国度之间有密切关联。
Recent archaeological discoveries have shown how God’s covenants related to His earthly kingdom.

在圣经时代，以色列周围许多国家的君王是通过国际条约来扩展他们的国度。
In the days of the Bible, many kings of nations surrounding Israel administered the expansion of their kingdoms through international treaties.

圣经学者注意到，这些古代条约与神和亚当、挪亚、亚伯拉罕、摩西、大卫以及基督所立的圣约之间有惊人的相似之处。
Biblical scholars have noticed remarkable parallels between these ancient treaties and the biblical covenants with Adam, Noah, Abraham, Moses, David, and Christ.

这些相似之处表明，圣经将圣约呈现为神在地上扩展祂国度的方式。
These similarities indicate that the Scriptures present covenants as God’s way of administrating the expansion of His kingdom on earth.

圣约在神国度的不同阶段

圣经的圣约强调，在神国度的不同阶段，需要哪些具体内容，而这些内容是透过推进之前圣约的原则来实现的。
Biblical covenants emphasized what was needed at specific stages of God’s kingdom by furthering the principles of previous covenants.

神从亚当开始，启示祂自己的王权、人类的角色，以及祂为这世界所预备的命运 (创 1–3)。
God started with Adam to reveal His own kingship, the role of humanity, and the destiny He had planned for the earth (Gen. 1–3).

当神在与挪亚立约时，祂承诺自然界的稳定，以支持人类的使命，这些原则也就得以延续 (创 6; 9)。
These principles were then carried forward as God promised stability in nature for humanity’s service in Noah’s covenant (Gen. 6, 9).

接着，神在亚伯拉罕的圣约中进一步推进祂先前的应许，承诺亚伯拉罕的后裔将成为大国，并将神的祝福带给万国 (创 15; 17)。
God enhanced His previous covenants by promising that Abraham’s descendants would become a great empire and spread God’s blessings to all other nations (Gen. 15, 17).

在摩西时期，神赐下律法，进一步建立在这些圣约之上，赐福以色列 (出 19–24)。
God built on these covenants by blessing Israel with His law in the days of Moses (Ex. 19–24).

当神设立大卫的王朝，并应许他有一个儿子将以公义治理以色列和全世界时，之前的每一个圣约都被推向新的高峰 (诗 72; 89; 132)。
Every previous covenant was taken to new heights as God established David’s dynasty and promised that one of his sons would rule in righteousness over Israel and over the entire world (Pss. 72; 89; 132).

旧约中的一切圣约都在基督里得以推进并成就 (耶 31:31; 林后 1:19–20)。作为大卫伟大的后裔，祂的生、死、复活、升天与再来，永远地确保了全地将转变为上帝荣耀的国度 (新天新地, 启 21:1-2)。
All Old Testament covenants were then furthered and fulfilled in Christ (Jer. 31:31; 2Cor. 1:19–20). As the great son of David, His life, death, resurrection, ascension, and return eternally secure the transformation of the entire earth into God’s glorious kingdom.

为什么改革宗基督徒需要明白圣约神学？

与此同时，今日的改革宗圈子也越来越需要重新坚定地肯定圣约神学。
At the same time, there is also a growing need for covenant theology to be strongly reaffirmed in contemporary Reformed circles.

近几十年来，许多新一代归正神学的倡导者忽视了圣约神学。
In recent decades, many newer advocates of Reformed theology have neglected covenant theology.

我们越来越常看到，归正神学被简化为我们常说的 “恩典教义” ——即那些耳熟能详的信念，如全然败坏、无条件拣选、有限代赎、不可抗拒的恩典，以及圣徒的坚忍。
More and more, we find that Reformed theology has been reduced to what we often call the doctrines of grace — familiar beliefs such as total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.

当然，我们应当珍视这些出自圣经的真理，
Of course, we should value these truths of Scripture,

但若我们忽略了圣约神学所提供的更宏大的结构，我们对圣经的理解就很快会在那三个关键领域上受到损害。
but when we fail to stress the larger framework that covenant theology provides, our understanding of the Bible soon begins to suffer in the same three areas.

首先，缺乏圣约神学的恩典教义，使一些人认为归正神学的核心，就是教导神的恩典从始至终维系着基督徒的生命。
First, the doctrines of grace without covenant theology have led some to believe that Reformed theology is primarily concerned to teach that God’s grace sustains the Christian life from beginning to end.

这当然是正确的。然而，新旧两约的圣约却始终教导，神的子民在回应祂的恩典时，神总是要求他们付出坚定的努力，祂也会奖赏顺服、惩罚悖逆。
Of course, this is certainly true. Yet, the covenants of both testaments consistently teach that God has always required determined effort from His people in response to His grace and that He will reward obedience and punish disobedience.

第二，若没有圣约神学，我们这一群体中的许多人似乎会认为，归正神学的全部重点，是为个人与神建立关系寻找独特的改革宗的方式。
Second, apart from covenant theology, many people in our circles seem to think that our theology is all about finding uniquely Reformed ways for individuals to improve their relationships with God.

在我们这个时代，许多通往个人圣洁与敬虔生活的路径，已被当作归正神学的核心内容来对待。
In our day, a number of paths toward personal holiness and devotion have been treated as the central features of Reformed theology.

虽然圣经对个体的确十分重视，圣约神学同时强调我们与神之间的集体关系。
As important as individuals are in the Bible, covenant theology highlights our corporate relationship with God as well.

圣经中没有任何一个圣约是单单与一个人立的。
No biblical covenant was made with just one person.

每一个圣约都涉及神与一群人建立关系。
They also involved God establishing relationships with groups of people.

因此，新旧两约都教导我们，信徒的家庭是圣约群体，神的怜悯就是在这样的群体中一代代地传承下去。
For this reason, both testaments teach us that the families of believers are covenant communities within which God’s mercy is passed from one generation to another.

此外，新旧两约中的有形教会，都是圣约群体，是我们领受福音和蒙受普通恩典途径的所在。
Moreover, the visible church in both testaments is the covenant community within which we receive the gospel and the ordinary means of grace.

第三，恩典教义很容易让人产生一种印象：归正神学只关注属灵的事情。
Third, the doctrines of grace easily give us the impression that Reformed theology is only concerned with spiritual matters.

我们当中许多人都十分关注借由真正理解圣经而带来的内在更新，
Many people in our circles are deeply concerned with inward transformation by a true understanding of Scripture.

但我们却常常忽略罪与救恩在物质和社会层面所带来的影响。
Yet, we often neglect the physical and social effects of sin and salvation.

圣约神学为我们作为基督徒的盼望，提供了一个更宏大、更有说服力的愿景。
Covenant theology gives us a far larger and more compelling vision of our hopes as Christians.

在新旧两约中，信徒都将神的国度扩展到属灵与属地的领域。我们要把基督的福音传给万民，使人灵命更新，但这种属灵的更新，目的是为了将基督的主权扩展到世界各地文化的每一个层面。
In both testaments, believers extend God’s kingdom both to spiritual and earthly realms. We are to teach the gospel of Christ to all nations so that people may be transformed spiritually, but this spiritual renewal is for the sake of extending the lordship of Christ to every facet of culture around the world.

所有这些都表明，圣约神学对每一位基督徒都有极大的价值。
All of this is to say that covenant theology has much to offer every Christian.

所以，当我们问自己：“什么是归正神学？” 我们若回答：“归正神学就是圣约神学”，这是非常合宜的。
So when we ask ourselves, “What is Reformed theology?” it will serve us well to respond, “Reformed theology is covenant theology.”

圣经在起初那节经文就显明了 “圣约神学” (Covenant of Theology) 的必要性： “起初，神创造天地” (创 1:1)。
In its opening verse, the Bible displays the necessity of covenant theology: “In the beginning, God created the heavens and the earth” (Gen. 1:1).

整个现实可被分为两个部分——那位创造一切的神，和祂在自己之外所造的 “一切其他”。
All of reality can be divided into two groups—the God who created everything outside of Himself, and the “everything else” that He created.

人类怎能指望亲近这样一位远高于人的神呢？
How can mankind ever hope to be near to a God who is so far above him?

《西敏信仰告白》对此有答案。根据 信条 7.1，神降卑与祂的受造物，特别是祂的子民建立关系，使祂自己成为他们的福乐，这种关系就是 “圣约”。
The Westminster Confession of Faith has an answer. According to WCF 7.1, the relationship by which God condescends to be the blessedness of His creatures, specifically the blessedness of His people, is covenant.

因此，圣约神学就是努力透过神与祂子民立约的方式，来认识神以及祂与祂子民的关系。
Covenant theology, then, is the effort to understand God and His relationship with His people through the lens of His covenant dealings with them.

透过这圣约的视角，基督徒可以更清楚地认识这位超越的神，也更明白成为祂的子民意味着什么。
Through that covenantal lens, Christians can know more clearly who our transcendent God is and what it means to be His people.

行为之约 (Covenant of Works)

圣经中第一个提到的圣约是神与亚当所立的行为之约 (创 1:26-2:25)。
Reading forward from Genesis 1:1, the first covenant addressed in Scripture is the covenant of works with Adam (Gen. 1:26-2:25).

在这个圣约中，有一个明确的圣经教训：若要在神面前，必须是义人——人在一切所行上必须完全正直圣洁。
In this covenant, there was a clear lesson: to be in God’s presence, one must be righteous. He must be upright and holy in all his ways.

当然，亚当未能守住他在圣约中的义务，堕落犯罪，并且把他的后裔一同带入罪中 (罗 5:12-14)。
Adam, of course, failed to keep his covenant obligations and fell into sin, taking all his posterity with him (Rom. 5:12-14).

原始福音 (Proto-Evangelium)

就在亚当悖逆不久，神就暗示祂的形像所造的人类仍有盼望，以后裔的形式宣告了后被称为 “恩典之约” 的应许。
With Adam’s rebellion still fresh, God intimated that His image bearers still had hope, announcing in seed form what is known as the “covenant of grace.”

在 创世记 3:15 中，神宣告祂要使祂子民的心转向祂，与 “蛇” 为敌，而不再与祂为敌。
In Genesis 3:15, God declared that He would turn the hearts of His people so that they would be at enmity with the serpent rather than at enmity with Him.

祂要保守他们，并应许将来差遣那一位要毁灭那恶者 (“伤牠的头”)，虽然那一位在得胜时自己也要受伤 (“伤祂的脚跟”)。
He would preserve them and promised to one day send the One who would destroy the evil one (“bruise” his “head”) even though He Himself would suffer in that victory (“bruise” his “heel”).

救赎之约 (Covenant of Redemption)

随着圣经继续展开，神其实在暗示圣约神学所称的 “和平之议” 或 “救赎之约”。
As becomes clearer later in Scripture, God was hinting at what covenant theology calls the “counsel of peace,” or the “covenant of redemption.”

“救赎之约” 是三位一体神格之间在永恒中所立的约，父与子约定将选民赐给子，子则与父立约，作为中保为选民赢得救赎，圣灵则与父子立约，将子赢得的救赎施予选民 (参: 赛 53:10-12; 腓 2:5-11; 路 22:29; 弗 3:8-12)。
The counsel of peace is an eternal covenant amongst the persons of the Trinity in which the Father covenants to give the elect to the Son, the Son covenants to win the redemption of the elect as their Mediator, and the Spirit covenants to apply to the elect the redemption that the Son has won for them (see Isa. 53:10-12; Phil. 2:5-11; Luke 22:29; Eph. 3:8-12).

正是借着这个伟大的三位一体之间的圣约，神的儿子最终毁灭了 “蛇” 的作为 (约壹 3:8)。
It is through this great intra-Trinitarian covenant that God the Son ultimately would destroy the works of the serpent (1 John 3:8).

恩典之约 (Covenant of Grace)

在历史中，这个永恒的救赎之约的旨意得以实现。
In history, the purposes of this eternal covenant of redemption were achieved.

神借着一连串历史性的圣约，将属祂的百姓带归祂自己，而这些圣约进一步启示了在 创世记 3:15 首次宣告的恩典之约。
God brought to Himself a people who were His through a succession of historical covenants, each of which further revealed the covenant of grace that was first announced in Genesis 3:15.

挪亚之约 (Covenant of Noah)

首先，神与挪亚立约，表明祂在 创世记 3:15 中的应许必定成就。
First, in His covenant with Noah, God showed that His promise in Genesis 3:15 certainly would come to pass.

表面上的延迟只是因为神在耐心等候，要召聚属祂的百姓归向祂 (参: 创 6:5-9:17; 彼后 3:5-10)。
Its seeming delay came only because God was waiting to gather in all His people and make them His own (see Gen. 6:5-9:17; 2 Peter 3:5-10).

亚伯拉罕之约 (Covenant of Abraham)

神随后与亚伯拉罕立约 (创 12:1-3; 15; 17)，应许赐下一个 “后裔”，最终指向基督 (加 3:16)。
In His subsequent covenant with Abraham (Gen. 12:1-3; 15; 17), God promised that He would give His people a seed, which ultimately spoke of Christ (Gal. 3:16).

祂应许赐给祂的百姓一块地，那地最终预表新天新地 (来 11:8-10)。
He would give His people a land, which ultimately spoke of the new heavens and the new earth (Heb. 11:8-10).

祂还应许亚伯拉罕的后裔要成为万国的祝福，这说明神圣约的旨意将普及到全世界 (加 3:8-9)。
And He would make Abraham’s seed to be a blessing to all the nations, which spoke of the worldwide reach of God’s covenant purposes (Gal. 3:8-9).

在这些应许中，圣约的祝福以轮廓形式展现出来。
In these promises, the blessings of the covenant were held out in silhouette form.

此外，神启示说祂的选民是借着信成为属祂的 (创 15:6)。
Furthermore, God revealed that His elect would be made His through faith (Gen. 15:6).

借着神与亚伯拉罕的立约，祂的子民对自己如何成为属神的子民以及这种身份所带来的祝福，有了初步的认识。
Because of God’s dealings with Abraham, His people knew something of how they would be made God’s people and the blessings that that status entailed.

摩西之约 (Covenant of Moses)

在与亚伯拉罕立约之后，神设立了摩西之约，其中启示了两个关键真理。
After His covenant with Abraham, God initiated the Mosaic covenant, in which God disclosed two critical things.

首先，借着律法，神向祂的百姓说明了何为义的生活。作为蒙恩得救的百姓，遵行这律法的生活将使神的荣耀显明在全地 (出 19:5-6)。
First, in the law, He described for His people what a righteous life looked like. As His graciously redeemed people, living a life according to this law would display God’s glory in all the earth (Ex. 19:5-6).

其次，透过献祭制度，神向祂的百姓表明：他们的罪可以借着流血的献祭得以洗净，并且祂自己要为他们预备赎罪祭 (来 10:4-10)。
Second, through the sacrificial system, God showed His people that their sin could be washed away by sacrificial blood and He Himself would provide a means for that washing to occur (Heb. 10:4-10).

大卫之约 (Covenant of David)

在与大卫立约中，神教导祂的百姓将有一位大卫的后裔作王治理他们，而祂的顺服或悖逆将决定百姓在神面前的地位 (撒下 7:4-27)。
In His covenant with David, God’s people were taught that there would be One—a Davidic King—who would rule over them and whose obedience or disobedience would determine their standing with God Himself (2 Sam. 7:4-27).

新约 (The New Covenant)

最后，在新约中 (耶 31:31-34; 32:36-44)，神向祂的百姓表明，他们所盼望的那一位就是耶稣——那位大卫的君王，将以完全的公义治理属神的百姓，在神所赐的地上掌权 (结 37:24-28)。
Finally, in the new covenant (Jer. 31:31-34; 32:36-44), God showed His people that the One to whom they looked was Jesus—the Davidic King who would rule over all of God’s people in perfect righteousness in the land that God was giving to them (Ezek. 37:24-28).

正如给亚伯拉罕的应许，神的百姓将从地极被召来，住在天上的家乡。
God’s people (as promised to Abraham), drawn from all the earth (as promised to Abraham) would dwell in a heavenly home (as promised to Abraham).

圣约神学总结

所有这些方式中，圣约神学帮助我们明白，这位无限、超越的神，如何使有限、有罪的百姓成为属祂的。
In all these ways, covenant theology helps us understand how an infinite, transcendent God can make a finite, sinful people His own.

在祂永恒的旨意 (救赎之约) 中，神定意要祂的百姓表现出配得祂同在的义 (行为之约)，
In His eternal will (the counsel of peace), God purposed that His people would manifest a righteousness worthy of His presence (as seen in the covenant of works),

因为祂要成就祂的救赎应许 (恩典之约)，
because as He brings to fruition His redemptive promises (announced in the covenant of grace),

借着祂的忍耐长久 (挪亚之约)，
through His patient long-suffering (as shown with Noah),

神要带领祂的百姓相信祂 (亚伯拉罕之约)，
God will bring His people to faith (as shown with Abraham),

使他们能过正直的生活 (摩西之约)，
enabling them to live upright lives (as shown with Moses),

并仰望那位伟大的中保 (大卫之约)，将他们带进那永恒的家乡 (新约)。
even as they look to their great Mediator (as shown with David) to bring them to their eternal home (as shown with the new covenant).

借着圣约，神使祂的百姓成为属祂的 (申 29:12-13)。
Through covenant, God has made His people His own (Deut. 29:12-13).