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Apr 21, 2025 - Default    No Comments

婴儿洗礼：改革宗 vs. 天主教

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早期教会有没有实行婴儿洗礼？

  • 有明确证据支持婴儿洗礼的古老实践 (如：俄利根、亚历山大的革利免、殉道者游斯丁等提到婴儿受洗习俗)，说明早期教会确实施行婴儿洗礼 (参：徒 2:39; 西 2:11-12)。
  • 教父中有一致传统：俄利根指出婴儿受洗是从使徒传下来的传统 (Homilies on Leviticus 8.3)，亚历山大的革利免和屈梭多模亦认可此做法，表明这一传统并非后起。
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天主教对洗礼的错误理解

  • 视洗礼为自动赐恩途径：天主教认为只要施洗仪式完成，不论对象是否有信心，洗礼本身就能赐下重生和赦罪 (自动生效，ex opere operato)，导致恩典被物化为仪式。
  • 脱离信心与悔改：圣经将洗礼与悔改和信心紧密联系 (徒 2:38; 可 16:16)，但天主教婴儿洗礼忽略这一前提，把救恩建立在仪式之上。
  • 混淆属灵与形式：将属灵重生与外在水礼直接等同，使人误以为受洗即得救恩，从而产生依赖仪式的虚假确据，削弱对真信心的强调。
结论：问题不在于婴儿洗礼的行为本身，而是在于属灵意义。圣经没有禁止婴儿施洗，早期教会也普遍实行，问题出在对洗礼的错误理解。洗礼是属灵应许的记号与印证，若将洗礼看作自动带来重生的途径，就违背了 “因信称义” 的真理。

改革宗 (长老会) 的婴儿洗礼

改革宗的婴儿洗礼和天主教的婴儿洗礼的神学意义完全不同。简单来说，天主教的婴儿洗礼观认为洗礼本身有救赎功效，而改革宗的婴儿洗礼观是圣约性的，强调神的应许，没有救赎功效。
  • 1. 神学基础：恩典观与圣约观
    • 天主教：认为洗礼本身赋予恩典，使婴儿脱离原罪，成为神恩典的受益者。他们认为洗礼是 “必要的” 得救途径。
    • 改革宗：认为婴儿因父母是神的百姓，因此也属于圣约群体 (创 17:7; 徒 2:39)。洗礼不是使婴儿得救，而是圣约的记号 (罗 4:11)，指向神的应许，并需要日后信心的回应。
  • 2. 洗礼的意义
    • 天主教：洗礼本身有重生的功效，婴儿受洗后就 “成为信徒”，并被赋予 “预先恩典” (使人能自由回应福音的恩典)。若不受洗，婴儿可能无法得救（虽然后来天主教允许 “救赎的可能性”）。
    • 改革宗：洗礼不是得救的途径，而是表明婴儿属于圣约群体。它预示着神的应许，但不自动带来重生 (约翰福音 3:5 与 “圣灵洗礼” 相关，不等同于 “水礼”)。洗礼的效力要在信心中彰显。
  • 3. 洗礼与信仰的关系
    • 天主教：洗礼本身赋予 “预先恩典”，即使婴儿不明白，洗礼仍有效。
    • 改革宗：洗礼不是 “自动生效” 的恩典，而是呼召孩子将来要在信仰中回应，真正的得救仍要靠恩典借着信心 (弗 2:8)。
  • 4. 与旧约割礼的关系
    • 天主教：天主教通常不强调洗礼与割礼的关系。
    • 改革宗：婴儿洗礼是割礼的延续 (创 17:12; 西 2:11-12)，因为圣约的模式没有改变，神依然应许要做圣约子民的神 (徒 2:39)。
    • 参：洗礼和割礼指向同一个应许
  • 5. 婴儿洗礼的后果
    • 天主教：婴儿受洗后，进入教会，但仍可能因后来的大罪失去恩典，需要补赎 (如：告解、坚振圣事等)。
    • 改革宗：婴儿受洗后，归入世上的教会，受教于神的话语，将来仍需凭信接受基督，否则他们仍是未重生的毁约者 (来 6:4-6)。
“天主教认为称义的主要途径就是圣礼，
首先是透过洗礼，再来就是透过忏悔礼。
改教家说：称义的 ‘工具因’ 是信心，
基督的义是借着信心而赐给我们的。”
——R. C. Sproul
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Apr 15, 2025 - Default    No Comments

问：以后在永恒中还有时间吗？

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有些人说，永恒中没有时间，一切都静止不动。但圣经清楚表明，永恒不是 “没有时间”，而是 “没有终止的时间”。在新天新地里，生命、敬拜、服侍和荣耀都持续进行；地狱的刑罚也被描述为 “昼夜受痛苦，直到永永远远” (启 20:10)，这都说明永恒中时间仍然存在并运行。
圣经启示有时间延续：启示录中说 “日夜不住地敬拜” (启 4:8, 7:15)，显出时间的延续性。
复活的身体与物质新天新地：身体和物质世界本质上需要时间的延续，例如吃喝、行走、交通等都必须在时间中发生 (赛 65:17-25)。
神的永恒与受造物的永生有区别：神是 “超越时间” 的 (诗 90:2)，但受造之物（包括天使和人）将永远 “在时间中” 生活（但 12:2; 太 25:46），只是没有尽头。
Apr 8, 2025 - Default    No Comments

时辰礼仪 (Liturgy of the Hours)

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初期教会延续犹太传统每日定时祷告。在修道院制度时期，由 “修道制度之父” 本笃（Benedict of Nursia, 480–548 AD）编入修道生活规范 (Regula Benedicti)。后来，这些时辰祷告也用于纪念救恩历史的重要时刻，例如：第三时辰纪念 “圣灵降临” (徒 2:15)、第六时辰纪念 “彼得的祷告” (徒 10:9)、第九时辰纪念 “基督受难”（可 15:34)。
2~3 AM 夜祷 Matins (ˈmætɪnz)
日出 晨祷 Lauds (lɔːdz)
6 AM 第一时辰 Prime (priːm)
9 AM 第三时辰 Terce (tɜːrs)
12 PM 第六时辰 Sext (sɛkst)
3 PM 第九时辰 None (noʊn)
日落 晚祷 Vespers (ˈvɛspərz)
~9 PM 睡前祷 Compline (ˈkɑːmplɪn)
马丁路德与加尔文虽然脱离修道院制度，却仍然生活极其自律。
  • 路德保留每日祷告与讲道习惯，勤于教学与写作，一生讲道超过4000篇，翻译圣经、回应争论，作息严谨、事奉不懈。
  • 加尔文生活极其克己，日常讲道、写作、授课、信件、劝导、接待访客安排紧凑，一周讲道五次、每周授课三次，常在病中劳作，坚持清晨默想与规律生活。
他们虽反对修道院的隔离誓愿与功德观，却体现出以信心与恩典为根基的敬虔生活节奏，其自律出于对上帝呼召的忠心，而非律法主义或苦修主义。
“你的有用与否，完全在于你是否有圣洁的生活，因为你的讲章不过是一两个钟头的事，但是你的生活却时时在发生讲道。如果撒但能使一个传道人爱人的称赞，爱美食、爱安逸与享乐，牠便已经毁坏了他的工作。你要专心祈祷，从父神那里得到你讲道时所用的经文、字句及思想。马丁路德把每日最好的三个钟头用在祈祷上。”–Robert Murray McCheyne
【诗 119:164】 “我因祢公义的典章，一日七次赞美祢。”
【但 6:10】 “但以理…一日三次双膝跪在他神面前祷告感谢…”
【可 1:35】 “次日早晨，天未亮的时候，耶稣起来到旷野地方去，在那里祷告。”
【徒 3:1】 “申初 (3 PM) 祷告的时候，彼得、约翰上圣殿去。”
【徒 16:25】 “约在半夜，保罗和西拉祷告，唱诗赞美神，众囚犯也侧耳而听。”
 
【诗 5:3】 “耶和华啊，早晨祢必听我的声音；早晨我必向祢陈明我的心意，并要警醒。”
【诗 55:17】 “我要晚上、早晨、晌午哀声悲叹，祂也必听我的声音。”
【诗 141:2】 “愿我的祷告如香陈列在祢面前，愿我举手祈求，如献晚祭。”
【诗 119:62】 “我因祢公义的典章，半夜必起来称谢祢。”
【诗 119:147】 “我趁天未亮呼求，我仰望了祢的言语。”
Mar 23, 2025 - Default    No Comments

Iain Duguid – 教会与以色列

作者：Iain Duguid《桌边谈》2023-01-04
原文：The Church and Israel in the Old Testament

1. 神的原初设计：敬拜的群体

起初，神创造亚当和夏娃成为一个敬拜的群体：祂要作他们的神，他们要作祂的子民。In the beginning, God created Adam and Eve to be a worshipping community: He would be their God and they would be His people.然而，堕落破坏了人与神之间的关系，也破坏了人与人之间的团契。The fall, however, shattered their fellowship with one another as well as with God,到了下一代，这种分裂更加严重，因为该隐杀了他的兄弟。a division that was deepened even further in the next generation when Cain murdered his brother.该隐一系开始远离神，The trajectory away from God begun by Cain’s line最终在 “巴别” 形成了一个假冒的敬拜群体 (创 11)。ended with a counterfeit worshipping community in Babel (Gen. 11).与此同时，一条敬拜真神的后裔线通过 塞特 延续到 亚伯兰——就是 亚伯拉罕，At the same time, a line of true worshippers ran through Seth to Abram—Abraham—神应许要使他成为大国，whom God promised to make a great nation并且应许藉着他赐福给地上的万族 (创 12:1-3)。and through whom He promised to bless all nations of the earth (Gen. 12:1-3).

2. 从族长到西奈：圣洁国度的诞生

神应许亚伯拉罕的孙子雅各，祂要使他的十二个儿子组成一个和谐的敬拜 “多族群体 (community of nations)” (创 28:3)，God promised Abraham’s grandson Jacob that He would make his twelve sons into a harmonious worshipping “community of nations” (Gen. 28:3)这个群体将以他的新名 “以色列” 而闻名。that would be known by his new name, “Israel.”值得注意的是，创世记 28:3 中的 “群体” 这个希伯来文 קָהָל (qāhāl)Significantly, the Hebrew word used here for “community” is qāhāl,在 希腊文旧约圣经 (七十士译本) 中被翻译成 “教会” ἐκκλησία (ekklēsia)。which the Greek translation of the Old Testament often renders as ekklēsia, “church.”(注：七十士译本是在公元前3-2世纪由70位犹太学者编译而成的第一本希腊文旧约。)
在以色列人出埃及后来到西奈山时，这个敬拜群体的目标得以实现。This goal of a worshipping community was reached after the exodus from Egypt when the people came to Mount Sinai.在那里，神宣告以色列人是祂所珍爱的产业，是祭司的国度，为圣洁的国民 (出 19:5-6)。There God declared the Israelites to be His treasured possession, a kingdom of priests and a holy nation (Ex. 19:5-6).耶和华应许要住在他们中间，作他们的神 (出 29:45)。The Lord promised to dwell among them as their God (Ex. 29:45).然而，这群人刚刚与主立约，But the people had no sooner committed themselves to this covenant relationship with the Lord就很快离弃了祂。than they abandoned Him.当摩西在山上领受耶和华的指示时，While Moses was at the top of the mountain receiving instruction from the Lord,百姓却在山下铸造偶像。the people were at the bottom fashioning false gods.从一开始就清楚，这 “圣洁的国民” 无力活出他们的呼召。It was clear from the outset that the “holy nation” had no power to live up to its calling.

3. 叛逆之路：以色列的悖逆与被掳

先知们为我们展开以色列其余的历史：The prophets unfold for us the rest of Israel’s history:尽管神对他们信实，他们却是悖逆的儿女 (赛 1:2)，in spite of God’s faithfulness to them, they were corrupt and rebellious children (Isa. 1:2)也是行淫的妻子 (何 1-3)。and an adulterous wife (Hos. 1-3).这种悖逆的传承在北国和南国都是一样的：This heritage of unfaithfulness belonged equally to the northern and southern kingdoms:以色列和犹大是出自同一家族的两位悖逆姐妹 (结 16, 23)，Israel and Judah were two twisted sisters from the same family (Ezek. 16, 23)她们都要各自面对毁灭与被掳的审判 (结 4:4-6)。who would each face the punishment of destruction and exile (Ezek. 4:4-6).耶和华无法住在这样一群不圣洁的百姓中间。The Lord could not dwell in the midst of such an unholy people.祂舍弃了祂在耶路撒冷所拣选的居所，He abandoned His chosen dwelling place in Jerusalem,将祂的百姓交在巴比伦仇敌的手中，任其摆布 (结 8-11)。leaving His people at the mercy of their Babylonian enemies (Ezek. 8-11).

4. 先知的盼望：复兴与新约的应许

然而，以色列被掳所带来的毁灭不可能是故事的终结。Yet the destruction of Israel in the exile could not be the end of the story.因为耶和华曾将祂的名与以色列联系在一起，Because the Lord had attached His name to Israel,所以这国必须得恢复，免得祂的圣名在列国中被亵渎 (结 20:14)。the nation would have to be restored lest His holy name be profaned among the nations (Ezek. 20:14).在西奈山所立的应许必须得以成就 (耶 33:20-21)，The promises made at Mount Sinai had to be fulfilled (Jer. 33:20-21),因此，以色列和犹大这两个国家将被耶和华复兴并合而为一so the two nations of Israel and Judah would be restored by the Lord into a single, reunited body由以色列各支派组成 (耶 31:1)，made up of all of the clans of Israel (Jer. 31:1)于一位君王之下 (结 37:16-22)。under a single king (Ezek. 37:16-22).最重要的应许是以色列属灵上的转变，The most important promise was the spiritual transformation of Israel他们那不回应的心要在新约之下变为 “新的心” (耶 31:31-33)，into a new people whose unresponsive hearts would be changed into new hearts under a new covenant (Jer. 31:31-33)藉着神之灵的浇灌实现这一切 (结 36:22-28)。by an outpouring of God’s Spirit (Ezek. 36:22-28).新的以色列要成为耶和华的仆人，作外邦人的光，The new Israel would become the Lord’s servant, a light for the Gentiles,为万国带来医治 (赛 42:6, 10)。bringing healing to all nations (Isa. 42:6, 10).然而，在 以赛亚书 第 40-48 章 中所描绘的 “新以色列”，However, the new Israel depicted in Isaiah 40-48仍然是软弱挣扎的百姓，需要不断被劝勉去追求顺服，continued to be a struggling and weak people who needed constant exhortation to pursue obedience也需要被鼓励去信靠神向他们所存信实的慈爱。as well as encouragement to trust in God’s faithful love for them.为了成就神的旨意，就必须有另一位 “更美的以色列”，To fulfill God’s purposes, another, better Israel would be required,一位仆人，要代替以色列，完成以色列所不能完成的，a servant who would take Israel’s place, doing what Israel was unable to do,成就她将光传给万国的呼召 (赛 49:6)。fulfilling her calling to bring light to the nations (Isa. 49:6).(注：旧约中的 “新心” 应验于被掳归回的以色列人 (悔改、重建圣殿、遵行律法)，预表基督徒的重生；“新约” 指的就是基督所立的新约。)

5. 真正的仆人：耶稣成就以色列的使命

这位称为 “以色列” 的仆人实现在耶稣基督身上。This servant “Israel” took flesh in the person of Jesus Christ.从祂出生的那一刻起，祂就重演了以色列的历史，From the moment of His birth, He reenacted Israel’s history,下到埃及，好使祂成为那位真正被神从埃及召出来的儿子 (太 2:15; 何 11:1)。going down to Egypt so that He could be the true son whom God called out of Egypt (Matt. 2:15, quoting Hos. 11:1).正如以色列经过红海，耶稣也经历了洗礼的水 (太 3)，Just as Israel passed through the Red Sea, Jesus passed through the waters of baptism (Matt. 3)随后被引到旷野，在那里祂成功抵挡了以色列曾失败的试探 (太 4)。before being led out into the wilderness, where He successfully faced the same temptations that Israel had failed to endure (Matt. 4).在祂事工开始时，耶稣宣读 以赛亚书 61:1-2，At the beginning of His ministry, Jesus read aloud Isaiah 61:1-2,宣告这段经文在听众面前已经应验 (路 4:18-19)：declaring that the Scripture had been fulfilled in His hearers’ presence (Luke 4:18-19):而祂自己就是那位应许的仆人，神的灵住在祂身上。He was Himself the promised Servant upon whom God’s Spirit rested.作为 “新以色列”，耶稣完美地成全了律法的要求。As the new Israel, Jesus perfectly fulfilled the demands of the law.耶利米 所预言的新约是借着 祂的血 所立的 (路 22:20)。The new covenant that Jeremiah anticipated was established in His blood (Luke 22:20).耶稣成全了神对人最初的旨意——圣洁，Jesus fulfilled God’s original design for human holiness,祂亲身成了众先知所盼望的那位 “新以色列”。thereby personally embodying the new Israel for which the prophets looked.

6. 与基督联合：教会即神的以色列

既然耶稣基督自己就是 “新以色列”，Since Jesus Christ is Himself the new Israel,凡借着信心与祂联合的人也被纳入神的以色列 (加 6:16)。all those united to Him by faith are also incorporated into the Israel of God (Gal. 6:16).祂是真葡萄树，这是旧约中描绘以色列的经典形象，He is the true vine, the classic Old Testament image for Israel,我们是祂的枝子 (约 15)。and we are His branches (John 15).因为基督是神家活石的房角石，Because Christ is the living cornerstone of God’s house,凡与祂联合的人也成为这房中的活石 (彼前 2:4-5)，those who are joined to Him become living stones in that house (1 Peter 2:4-5)并且可以用旧约中形容以色列的同样称呼来描述：and can be described by the same terminology that described Israel in the Old Testament:在基督里，我们是 “被拣选的族类、君尊的祭司、圣洁的国度” (彼前 2:9-10)。in Christ, we are “a chosen race, a royal priesthood, a holy nation” (1 Peter 2:9-10).
既然耶稣基督自己就是 “新以色列”，Since Jesus Christ is Himself the new Israel,
凡借着信心与祂联合的人也被纳入神的以色列。all those united to Him by faith are also incorporated into the Israel of God.

7. 应许的子民：凭信而非血统

因此，成为这新约以色列的一员，Being part of this new covenant Israel is, thus,不是凭着肉身从亚伯拉罕而生，not a matter of physical descent from Abraham,而是与亚伯拉罕一样悔改并信靠神 (路 3:8)。but rather sharing Abraham’s repentance and faith (Luke 3:8).神的新子民包括犹太人和外邦人 (加 3:28)，The new people of God includes Jews and gentiles together (Gal. 3:28),因为他们都被接在这棵新橄榄树——基督/以色列上 (罗 11:17-24)。as both are grafted into the new olive tree, Christ/Israel (Rom. 11:17-24).这并不表示神忘记了祂向亚伯拉罕肉身后裔所应许的话 (罗 11:1)。That does not mean that God has forgotten His promises to those physically descended from Abraham (Rom. 11:1).绝对不是。Certainly not.因为不是所有以色列人都是 “新以色列” 的子民 (罗 9:6)。But not everyone who is descended physically from Israel is part of the new Israel (Rom. 9:6).先知所应许的以色列复兴，The restoration of Israel promised in the prophets是随着福音传到耶路撒冷和犹太全地 (南国)、is accomplished as the gospel is preached to Jerusalem and Judea (the southern kingdom),撒马利亚 (北国)，并直到地极而成就的，Samaria (the northern kingdom), and to the ends of the earth,这样福音就最终将神的光带给外邦人 (徒 1:8)。thereby finally bringing God’s light to the gentiles (Acts 1:8).

8. 终极成就：新妇、万族与新耶路撒冷

在《启示录》中，约翰听见神的子民被描述为十四万四千人，In the book of Revelation, John heard God’s people described as a group of 144,000由以色列十二个支派所组成 (启 7:4-8)。made up of the twelve tribes of Israel (Rev. 7:4-8).但当他再看时，却看见这是一个无法数算、来自各族各民的大群体 (启 7:9-12)。Yet when he looked again, he discovered that the same group was an innumerable crowd from every tribe and nation (Rev. 7:9-12).旧约中用来指以色列的意象——耶和华的新妇，The Lord’s bride, the image used in the Old Testament for Israel,如今就是教会，将来不再因罪而玷污，is the church and will one day be defiled by her sin no longer而是妆饰整齐，等候她的丈夫 (启 21:2)。but beautifully adorned for her husband (Rev. 21:2).到那日，神对以色列原初的目的和计划——In that day, God’s original purpose and plan for Israel—要得着一群归属祂的、合一而圣洁的子民——to have a united, holy people belonging to Himself—将要在基督与教会的婚宴中最终实现。will finally be fulfilled in the marriage of Christ and His church.

 


Rev. Iain Duguid Ph.D
Seeing Christ in All of Scripture
(西敏神学院网络开放课程)


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Mar 12, 2025 - Default    No Comments

加州西敏 – 在旧约中的教会

作者：加州西敏神学院 (WSC)
原文：The Church in the Old Testament
现在，有些人可能会不同意，他们会说旧约中找不到 “教会” 这个词。Now some might disagree, arguing that we don’t find the word church in the Old Testament,他们是对的——但仅限于英语而言。and they would be correct, but only for the English.在新约中，被翻译为 “教会” 的希腊词是 ἐκκλησία，The Greek word that is translated as church is ekklēsia,它可以指基督徒的特定聚会，或所有信徒的整体。and is used in the New Testament for a specific gathering of Christians, or for all believers together.
同样的词 ἐκκλησία 也出现在旧约的希腊译本 “七十士译本” (Septuagint 或 LXX) 中，The same word, ekklēsia, is used in the Greek translation of the Old Testament, the Septuagint,用来翻译希伯来词 קָהָל (qāhāl)，意思是 “集会” (assembly)。to translate the Hebrew term qāhāl, “assembly.”它用于指以色列人在神面前聚集，或泛指整个以色列民。It is used for Israel as they gathered together to appear before God or as a general reference to all of Israel.
另一个用于翻译 קָהָל (qāhāl) 的希腊词是 συναγωγή (sunagōgē)。Another Greek word used to translate qāhāl is sunagōgē.它也被用来翻译另一个描述以色列的词：עֵדָה (‘ēdâ)，意为 “会众” (congregation)。It is also used to translate another word for Israel: ‘ēdâ, “congregation.”在新约中，συναγωγή (sunagōgē) 通常指犹太会堂 (synagogue) 或其成员，In the New Testament, sunagōgē is most often used of a synagogue or its members,但在 雅各书 2:2 的 “会堂” 也用来指基督徒的聚会。but is used for a gathering of Christians in James 2:2.
新约中用于 “教会” 的术语并非新词，而是植根于旧约。The terms used in the New Testament for the church are not new ones but are rooted in the Old Testament.因此，从某种意义上讲，以色列确实是旧约中聚集的教会会众 (church-assembly-congregation)！Thus, in at least some sense, Israel really was the Old Testament church-assembly-congregation!
新约中用于 “教会” 的术语并非新词，
而是植根于旧约。
然而，我们可以说，教会的历史可以追溯得更远，甚至早于以色列。And yet, we could say that the church stretches back further, even before Israel.教会包括被召出列国的 亚伯拉罕 (创 12:1)，The church includes Abraham who was summoned out of the nations (Gen 12:1),呼求主名的塞特的后裔 (创 4:26)，the line of Seth who called upon the name of the Lord (Gen 4:26),以及接受神 “首次福音” 信息的亚当和夏娃 (创 3:15)。and Adam and Eve who embraced God’s first gospel message (Gen 3:15).教会甚至可以包括当初完美被造、与神同在的亚当和夏娃，The church could even include Adam and Eve as created in perfection to dwell in God’s presence,但我们现在不深入探讨这一点。but we will not pursue that now.
《海德堡要理问答》在第 54 问答中表达了类似的观点：The Heidelberg Catechism says much the same thing in Q&A 54:
“问：你相信 ‘圣而公之教会’ 是什么？”“Q. What do you believe concerning ‘the holy catholic church’?
“答：‘我相信，神的儿子藉着祂的圣灵和圣道，A. I believe that the Son of God, through his Spirit and Word,从整个人类中，从世界的起初直到末了，out of the entire human race, from the beginning of the world to its end,为自己召聚、护卫、保守一个蒙拣选、得永生、在真信仰里合一的群体。gathers, protects, and preserves for himself a community chosen for eternal life and united in true faith.而且在这个群体中，我是，并永远是，一个活的肢体。’”And of this community I am and always will be a living member.”
当我们思考《海德堡要理问答》的教导时，As we think about what the Heidelberg is teaching,我们要记住，我们可以用两种方式谈论教会。it is helpful to remember that we can speak about the church in two ways.《海德堡要理问答》在这里讲的是我们通常称为 “无形教会” (Invisible Church) 的群体，The Heidelberg is speaking of what we usually call the invisible church,即 “蒙拣选、得永生” 的人——选民。those “chosen for eternal life” – the elect.但当我们谈论旧约中的教会时，But as we think of the church in the Old Testament,通常指的是 “有形教会” (Visible Church)，we are usually thinking about the visible church,即不同历史时期和地域中圣约群体的各种聚集。the various gatherings of the covenant community in different times and places.圣经清楚地表明，这些聚集不仅包括选民，The Bible makes clear that these gatherings can include not only the elect也包括那些口里承认却心里不信的人。but also those who profess with their mouth but not with their heart.
神的圣约群体——有形教会的各种聚集，在历史中呈现出不同的形式。These various gatherings of God’s covenant community, the visible church, look quite different throughout history.西奈之前的教会大多以家庭为中心，Most of what is described before Sinai is very family-centered而在以色列时期，我们看到的是一个神权国家。while with Israel we find a theocratic nation.为什么会这样？Why?简单来说，神在救赎历史中，以祂的圣约和律法，In summary, God has formed his covenant community in different ways throughout Redemptive History以不同的方式建立祂的圣约群体，by his covenants and laws目的是引导我们归向基督和祂最终的国度。to point us to Christ and his consummate kingdom.因此，在基督降临之后，Thus, after the coming of Christ,用 “教会” 一词来指称神的圣约群体，there is some wisdom in using the designation of the church for God’s covenant community有助于区分它在救赎历史中的独特地位。to distinguish its unique place in Redemptive History.

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