Cong Fang

歸正神學 (改革宗神學) 常常與 “聖約神學” 聯繫在一起。
Reformed theology is often associated with “covenant theology.”

如果你留意聽，就會常常聽到一些 (歸正教會的) 牧師和教師形容自己 (的信仰) 是 “歸正與聖約的”。
If you listen carefully, you’ll often hear pastors and teachers describe themselves as “Reformed and covenantal.”

“歸正” 和 “聖約” 這兩個詞被如此廣泛地一起使用，我們有必要了解它們為何相關聯。
The terms Reformed and covenant are used together so widely that it behooves us to understand why they are connected.

聖約神學 與 加爾文主義

聖約神學是加爾文主義者關於聖經的一項基本信念。
Covenant theology refers to one of the basic beliefs that Calvinists have held about the Bible.

所有忠於其信仰傳承的新教徒都高舉 “唯獨聖經” (sola Scriptura)，即聖經是我們最高且無可質疑的權威。
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，聖約神學通過強調神的聖約統一了整本聖經的教導，從而使改革宗對聖經的看法區別於其他新教觀點。
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.

改革宗對聖經的聖約性理解在早期的發展中，於十七世紀的英國達到高峰，當時出現了《西敏信仰告白》(1646)、《薩伏伊宣言》(1658)、《倫敦浸信會信條》(1689)，代表了不同的加爾文主義群體。
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.

這些文件之間雖然有些微差異，但都用整整一章來闡述神與人立約的方式，揭示聖經教導的整體統一性。
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.

聖經統一性：聖約

比如，《西敏信仰告白》提到，神屈尊通過聖約向人啟示祂自己。
For example, the Westminster Confession of Faith speaks of God condescending to reveal Himself to humanity by means of covenant.

它隨後將整本聖經的歷史劃分為兩個聖約：“行為之約” 是在亞當裡面的， “恩典之約” 是在基督裡面的。
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.

“行為之約” 是神與亞當和夏娃在他們墮落之前所設立的 (創 2:16-17)。
The covenant of works was God’s arrangement with Adam and Eve before their fall into sin.

“恩典之約” 則主導了聖經其餘部分的內容 (創 3:15)。
The covenant of grace governed the rest of the Bible.

在這種觀點中，恩典之約的所有階段在本質上是相同的。它們唯一的差別是：在整段聖經歷史中，神以不同方式施行祂在基督里的那一個恩典之約。
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.

聖經在聖約上的統一性：神的國

同樣地，一些較近代的歸正神學家，也通過將特定的聖經聖約與新約所說的 “神的國” 聯繫起來，來肯定聖經在聖約上的統一性。
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.”

耶穌在主禱文的開頭提到神國的重要性：“我們在天上的父，願人都尊禰的名為聖。願禰的國降臨，願禰的旨意行在地上，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).

耶穌的話首先表明，歷史的首要目標是神自己的榮耀與尊崇。
Jesus’ words first indicate that the foremost goal of history is the glory and honor of God Himself.

不過，祂的話也表明，神將藉著祂的國度降臨在地上如同在天上，從而得着這榮耀。
Yet, His words also indicate that God will receive this glory through the coming of His kingdom to earth as it is in heaven.

神的目標始終是通過在地上建立祂榮耀的國度，使一切受造物都永遠讚美祂。
God’s goal has always been to receive the eternal praise of every creature by establishing His glorious kingdom on earth.

正如 啟示錄 11:15 中那句 “著名” 的頌讚所說，在歷史的終結，“世上的國成了我主和主基督的國，祂要做王，直到永永遠遠。”。
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.”

近來的考古發現表明，神的聖約與祂地上的國度之間有密切關聯。
Recent archaeological discoveries have shown how God’s covenants related to His earthly kingdom.

在聖經時代，以色列周圍許多國家的君王是通過國際條約來擴展他們的國度。
In the days of the Bible, many kings of nations surrounding Israel administered the expansion of their kingdoms through international treaties.

聖經學者注意到，這些古代條約與神和亞當、挪亞、亞伯拉罕、摩西、大衛以及基督所立的聖約之間有驚人的相似之處。
Biblical scholars have noticed remarkable parallels between these ancient treaties and the biblical covenants with Adam, Noah, Abraham, Moses, David, and Christ.

這些相似之處表明，聖經將聖約呈現為神在地上擴展祂國度的方式。
These similarities indicate that the Scriptures present covenants as God’s way of administrating the expansion of His kingdom on earth.

聖約在神國度的不同階段

聖經的聖約強調，在神國度的不同階段，需要哪些具體內容，而這些內容是透過推進之前聖約的原則來實現的。
Biblical covenants emphasized what was needed at specific stages of God’s kingdom by furthering the principles of previous covenants.

神從亞當開始，啟示祂自己的王權、人類的角色，以及祂為這世界所預備的命運 (創 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).

當神在與挪亞立約時，祂承諾自然界的穩定，以支持人類的使命，這些原則也就得以延續 (創 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，神在亞伯拉罕的聖約中進一步推進祂先前的應許，承諾亞伯拉罕的後裔將成為大國，並將神的祝福帶給萬國 (創 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).

在摩西時期，神賜下律法，進一步建立在這些聖約之上，賜福以色列 (出 19–24)。
God built on these covenants by blessing Israel with His law in the days of Moses (Ex. 19–24).

當神設立大衛的王朝，並應許他有一個兒子將以公義治理以色列和全世界時，之前的每一個聖約都被推向新的高峰 (詩 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).

舊約中的一切聖約都在基督里得以推進並成就 (耶 31:31; 林後 1:19–20)。作為大衛偉大的後裔，祂的生、死、復活、升天與再來，永遠地確保了全地將轉變為上帝榮耀的國度 (新天新地, 啟 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.

為什麼改革宗基督徒需要明白聖約神學？

與此同時，今日的改革宗圈子也越來越需要重新堅定地肯定聖約神學。
At the same time, there is also a growing need for covenant theology to be strongly reaffirmed in contemporary Reformed circles.

近幾十年來，許多新一代歸正神學的倡導者忽視了聖約神學。
In recent decades, many newer advocates of Reformed theology have neglected covenant theology.

我們越來越常看到，歸正神學被簡化為我們常說的 “恩典教義” ——即那些耳熟能詳的信念，如全然敗壞、無條件揀選、有限代贖、不可抗拒的恩典，以及聖徒的堅忍。
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.

當然，我們應當珍視這些出自聖經的真理，
Of course, we should value these truths of Scripture,

但若我們忽略了聖約神學所提供的更宏大的結構，我們對聖經的理解就很快會在那三個關鍵領域上受到損害。
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，缺乏聖約神學的恩典教義，使一些人認為歸正神學的核心，就是教導神的恩典從始至終維繫着基督徒的生命。
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.

這當然是正確的。然而，新舊兩約的聖約卻始終教導，神的子民在回應祂的恩典時，神總是要求他們付出堅定的努力，祂也會獎賞順服、懲罰悖逆。
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，若沒有聖約神學，我們這一群體中的許多人似乎會認為，歸正神學的全部重點，是為個人與神建立關係尋找獨特的改革宗的方式。
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.

在我們這個時代，許多通往個人聖潔與敬虔生活的路徑，已被當作歸正神學的核心內容來對待。
In our day, a number of paths toward personal holiness and devotion have been treated as the central features of Reformed theology.

雖然聖經對個體的確十分重視，聖約神學同時強調我們與神之間的集體關係。
As important as individuals are in the Bible, covenant theology highlights our corporate relationship with God as well.

聖經中沒有任何一個聖約是單單與一個人立的。
No biblical covenant was made with just one person.

每一個聖約都涉及神與一群人建立關係。
They also involved God establishing relationships with groups of people.

因此，新舊兩約都教導我們，信徒的家庭是聖約群體，神的憐憫就是在這樣的群體中一代代地傳承下去。
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，新舊兩約中的有形教會，都是聖約群體，是我們領受福音和蒙受普通恩典途徑的所在。
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，恩典教義很容易讓人產生一種印象：歸正神學只關注屬靈的事情。
Third, the doctrines of grace easily give us the impression that Reformed theology is only concerned with spiritual matters.

我們當中許多人都十分關注藉由真正理解聖經而帶來的內在更新，
Many people in our circles are deeply concerned with inward transformation by a true understanding of Scripture.

但我們卻常常忽略罪與救恩在物質和社會層面所帶來的影響。
Yet, we often neglect the physical and social effects of sin and salvation.

聖約神學為我們作為基督徒的盼望，提供了一個更宏大、更有說服力的願景。
Covenant theology gives us a far larger and more compelling vision of our hopes as Christians.

在新舊兩約中，信徒都將神的國度擴展到屬靈與屬地的領域。我們要把基督的福音傳給萬民，使人靈命更新，但這種屬靈的更新，目的是為了將基督的主權擴展到世界各地文化的每一個層面。
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.

所有這些都表明，聖約神學對每一位基督徒都有極大的價值。
All of this is to say that covenant theology has much to offer every Christian.

所以，當我們問自己：“什麼是歸正神學？” 我們若回答：“歸正神學就是聖約神學”，這是非常合宜的。
So when we ask ourselves, “What is Reformed theology?” it will serve us well to respond, “Reformed theology is covenant theology.”

聖經在起初那節經文就顯明了 “聖約神學” (Covenant of Theology) 的必要性： “起初，神創造天地” (創 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).

整個現實可被分為兩個部分——那位創造一切的神，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.

人類怎能指望親近這樣一位遠高於人的神呢？
How can mankind ever hope to be near to a God who is so far above him?

《西敏信仰告白》對此有答案。根據 信條 7.1，神降卑與祂的受造物，特別是祂的子民建立關係，使祂自己成為他們的福樂，這種關係就是 “聖約”。
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，聖約神學就是努力透過神與祂子民立約的方式，來認識神以及祂與祂子民的關係。
Covenant theology, then, is the effort to understand God and His relationship with His people through the lens of His covenant dealings with them.

透過這聖約的視角，基督徒可以更清楚地認識這位超越的神，也更明白成為祂的子民意味着什麼。
Through that covenantal lens, Christians can know more clearly who our transcendent God is and what it means to be His people.

行為之約 (Covenant of Works)

聖經中第一個提到的聖約是神與亞當所立的行為之約 (創 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).

在這個聖約中，有一個明確的聖經教訓：若要在神面前，必須是義人——人在一切所行上必須完全正直聖潔。
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.

當然，亞當未能守住他在聖約中的義務，墮落犯罪，並且把他的後裔一同帶入罪中 (羅 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)

就在亞當悖逆不久，神就暗示祂的形像所造的人類仍有盼望，以後裔的形式宣告了後被稱為 “恩典之約” 的應許。
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 創世記 3:15 中，神宣告祂要使祂子民的心轉向祂，與 “蛇” 為敵，而不再與祂為敵。
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.

祂要保守他們，並應許將來差遣那一位要毀滅那惡者 (“傷牠的頭”)，雖然那一位在得勝時自己也要受傷 (“傷祂的腳跟”)。
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”).

救贖之約 (Covenant of Redemption)

隨着聖經繼續展開，神其實在暗示聖約神學所稱的 “和平之議” 或 “救贖之約”。
As becomes clearer later in Scripture, God was hinting at what covenant theology calls the “counsel of peace,” or the “covenant of redemption.”

“救贖之約” 是三位一體神格之間在永恆中所立的約，父與子約定將選民賜給子，子則與父立約，作為中保為選民贏得救贖，聖靈則與父子立約，將子贏得的救贖施予選民 (參: 賽 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).

正是藉著這個偉大的三位一體之間的聖約，神的兒子最終毀滅了 “蛇” 的作為 (約壹 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).

恩典之約 (Covenant of Grace)

在歷史中，這個永恆的救贖之約的旨意得以實現。
In history, the purposes of this eternal covenant of redemption were achieved.

神藉著一連串歷史性的聖約，將屬祂的百姓帶歸祂自己，而這些聖約進一步啟示了在 創世記 3:15 首次宣告的恩典之約。
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.

挪亞之約 (Covenant of Noah)

首先，神與挪亞立約，表明祂在 創世記 3:15 中的應許必定成就。
First, in His covenant with Noah, God showed that His promise in Genesis 3:15 certainly would come to pass.

表面上的延遲只是因為神在耐心等候，要召聚屬祂的百姓歸向祂 (參: 創 6:5-9:17; 彼後 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).

亞伯拉罕之約 (Covenant of Abraham)

神隨後與亞伯拉罕立約 (創 12:1-3; 15; 17)，應許賜下一個 “後裔”，最終指向基督 (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).

祂應許賜給祂的百姓一塊地，那地最終預表新天新地 (來 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).

祂還應許亞伯拉罕的後裔要成為萬國的祝福，這說明神聖約的旨意將普及到全世界 (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).

在這些應許中，聖約的祝福以輪廓形式展現出來。
In these promises, the blessings of the covenant were held out in silhouette form.

此外，神啟示說祂的選民是藉著信成為屬祂的 (創 15:6)。
Furthermore, God revealed that His elect would be made His through faith (Gen. 15:6).

藉著神與亞伯拉罕的立約，祂的子民對自己如何成為屬神的子民以及這種身份所帶來的祝福，有了初步的認識。
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.

摩西之約 (Covenant of Moses)

在與亞伯拉罕立約之後，神設立了摩西之約，其中啟示了兩個關鍵真理。
After His covenant with Abraham, God initiated the Mosaic covenant, in which God disclosed two critical things.

首先，藉著律法，神向祂的百姓說明了何為義的生活。作為蒙恩得救的百姓，遵行這律法的生活將使神的榮耀顯明在全地 (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，透過獻祭制度，神向祂的百姓表明：他們的罪可以藉著流血的獻祭得以洗凈，並且祂自己要為他們預備贖罪祭 (來 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).

大衛之約 (Covenant of David)

在與大衛立約中，神教導祂的百姓將有一位大衛的後裔作王治理他們，而祂的順服或悖逆將決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).

新約 (The New Covenant)

最後，在新約中 (耶 31:31-34; 32:36-44)，神向祂的百姓表明，他們所盼望的那一位就是耶穌——那位大衛的君王，將以完全的公義治理屬神的百姓，在神所賜的地上掌權 (結 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).

正如給亞伯拉罕的應許，神的百姓將從地極被召來，住在天上的家鄉。
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).

聖約神學總結

所有這些方式中，聖約神學幫助我們明白，這位無限、超越的神，如何使有限、有罪的百姓成為屬祂的。
In all these ways, covenant theology helps us understand how an infinite, transcendent God can make a finite, sinful people His own.

在祂永恆的旨意 (救贖之約) 中，神定意要祂的百姓表現出配得祂同在的義 (行為之約)，
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),

因為祂要成就祂的救贖應許 (恩典之約)，
because as He brings to fruition His redemptive promises (announced in the covenant of grace),

藉著祂的忍耐長久 (挪亞之約)，
through His patient long-suffering (as shown with Noah),

神要帶領祂的百姓相信祂 (亞伯拉罕之約)，
God will bring His people to faith (as shown with Abraham),

使他們能過正直的生活 (摩西之約)，
enabling them to live upright lives (as shown with Moses),

並仰望那位偉大的中保 (大衛之約)，將他們帶進那永恆的家鄉 (新約)。
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).

藉著聖約，神使祂的百姓成為屬祂的 (申 29:12-13)。
Through covenant, God has made His people His own (Deut. 29:12-13).