神学导论 阅读资料 021C
一切从头说起﹕从摩西五经看我们信仰的基础
Let’s Begin at the Beginning:
Foundations for Our Faith from the Five Books of Moses
如何读旧约﹕圣经故事？历史事实？
How to Read the Old Testament: Bible Stories or Historical Facts?
- 我们可以将摩西五经当作为主日学故事对待吗？
Can we take the Five Books of Moses and treat them like Sunday School stories?
「不可以」﹕《圣经》不仅是给我们利用来作「借口」用来讲我们想讲的道德训诲。（这些训诲可能只是儒家思想，西方个人主义，成功神学，心理学等。）
“No” – the Bible is not just a tool (pretext) for us to exploit, so that we can teach whatever moral values we like to teach. And the moral values we teach, might be our own Confucian values, or western individualism, Health-and-Wealth (prosperity) gospel, or psychology, etc.
很多人这样对待《圣经》、讲主日学故事﹕例﹕戴维击败歌利亚、以斯帖等，是爱国，勇敢的榜样。他们这样讲《圣经》故事，完全没有与《圣经》所教导的教义系统连上关系。一位天主教、犹太教徒、无神论者、心理学家，都可以讲这些故事。
Many people treat the Bible this way; they teach Sunday School lessons this way (e.g. David and Goliath, and Esther as examples of patriotism and courage). Their Bible stories have no distinctive link with the system of doctrine (beliefs) taught in the Bible. Any Catholic, Jew, Atheist or psychologist can teach the same lesson.
不可以这样作。我们讲的道德训诲，必须建立在《圣经》本身教导的教义系统。
We must not do that. We must base our moral teaching on the system of doctrine (beliefs) which the Bible itself teaches.
但是「可以」﹕摩西五经是「律法书」，torah一词是指家法。从「约」的角度来看，我们可以、也应当教导《圣经》中的诫命与原则。这些都应该放在我们主日学的内容里；《圣经》所吩咐的，应是我们道德生活的准则。
But “Yes” – the Five Books of Moses are “Torah,” family-law. Viewed from the point of view of the covenant, we can, and should, teach Biblical commands and principles as Sunday School lessons, i.e., as guidelines for moral (holy) living.
(Cf. The Supremacy of God in Children’s Ministry, PCA Christian Education and Publications, www.pcanet.org.)
- 《旧约圣经》是否仅仅是一大堆的人名、地名、与日期？
Is Old Testament a collection of historical names, dates and facts?
「不是」﹕《圣经》所包含的，远超过一些历史数据。《圣经》教导一套的信仰（教义）﹕而且是完整的，一贯的一套系统。《圣经》中的人名、地名等，不仅是让我们去背熟的史实，好像我们收集邮票，或是为准备历史、地理考试所温习的功课一样。不过受惯了填鸭式教育的我们，也蛮喜欢去背这些人名、地名、日期等。
“No” – The Bible contains more than just historical facts. The Bible teaches a system
of beliefs – and it is one unified system. Dates and facts in the Bible are not just “brute facts”
for us to memorize, much like the way we collect stamps or memorize facts for geography and history courses. But those of us who have been brought up in an education system which overwhelmingly emphasize rote memory, we do like to memorize names, dates and facts.
但是，也「是」﹕上帝的确进入到宇宙和历史中，自我启示，启示了祂的计划。因此上帝在历史中所说过、说作过的，是重要的。基督若没有从死里复活，我们的信仰是枉然的。 （受过新正统神学与当代神学洗礼的人不能领会这点。）
But “Yes” – God did come into the universe and reveal himself and his plan. Therefore what God has said, and what God has done in history, are important. If Christ did not rise from the dead, our faith is in vain. (This is something which a neo-orthodox person, or a person immersed in contemporary theology, cannot fathom.)
上帝启示的计划 – 上帝的启示是以上帝为中心的
God’s Plan of Revelation – Revelation is God-centered
- 上帝是永恒的；祂在永恒里计划了一套计划。上帝所计划要启示的，祂事实上，具
体地在历史中启示了。
God is eternal; he has planned one eternal plan. What God has planned to reveal, he then actually (concretely) revealed in history.
（范泰尔对康德与巴特的当头棒喝。）
(Cornelius Van Til’s shattering critique of Immanuel Kant and Karl Barth.)
- 反过来讲﹕上帝在《圣经》所启示的 – 祂的启示历史与救赎历史 – 恰恰就是祂在永恒里计划要启示的。上帝在永恒里所计划的，包括祂要创造宇宙，掌管宇宙历史（护理），拯救祂的子民，和审判，结束历史。
To put it in reverse: What God revealed in the Bible – the history of God’s revelation and redemption – is nothing other than the plan He has planned in eternity. God has planned in eternity that: he would create the universe (creation), rule over history (providence), save his people (redemption), and judge mankind and finish history (consummation).
我们可以认识上帝，认识上帝对我们和世界的计划。这知识是真的，清楚的，具体的。（范泰尔的独特看见。）
We can know God, and know God’s plan for us and for the world. This knowledge is real, clear knowledge; concrete knowledge. (A unique contribution by Cornelius Van Til.)
- 《圣经》宣称﹕「起初，上帝…。」上帝是宇宙的中心，你我不是。上帝是《圣
经》的中心（主角），你我不是。因此，上帝有权作你我生命的中心，你我不是。《圣经》从头就完全以上帝为中心，不以人为中心。Meredith G. Kline 认为上帝起初创造宇宙的时候，就为自己建造了宫廷，圣殿，祂在那里作王。
The Bible says, “In the beginning, God…” God is the center of the universe, you/I are not. God is the center of the Bible, you/I are not. God is therefore rightfully the center of your/my life, you/I are not. The Bible is through and through God-centered, not man-centered. Meredith G. Kline thinks that God, in the beginning, built for himself a temple, a palace in the created universe. There, he reigns as king.
我们所传的福音是以上帝为中心？还是讨好人？我们所宣告的上帝，是宇宙掌主权的主宰？还是资本主义社会中产阶级的玩具？这是近五十年西方福音派须面对的问题。
Is the gospel we proclaim truly God-centered? Or do we aim to please people? Is the God which we proclaim, the sovereign Lord who rules the universe? Or merely a toy in the hands of middle-class people in capitalist society? These are questions which the evangelical
movement (which emerged in the past 50 years) must face.
（参﹕《当代的福音﹕纯真？混杂？》（Today’s Gospel: Authentic? Synthetic? Walter Chantry 着，Banner of Truth Trust；陈喜谦译，中译本绝版。）
一份以上帝为中心的福音单张﹕《你知道福音的内容吗？》（Ada Lum，校园）。
A gospel tract which is God-centered: C. John Miller, A New Life. Website of Presbyterian Evangelistic Fellowship.
创造Creation
- 《创世记》其中一个目的，是叙述宇宙的起源﹕上帝用六天创造宇宙万物。这是时
间的开始。进化论是凭信心接受的理论。
One of the purposes of the Book of Genesis, is to tell us the origin of the universe. God created the universe in six days. This is the beginning of time. Evolution is a hypothesis which is taken by faith.
注﹕李思敬，唐佑之等当代旧约学者，在处理《创世记》的时候，不处理上帝的六天创造，或否认《创世记》的写作目的是告诉我们宇宙的起源。（有人说，《创世记》主要告诉我们先祖的历史。）
- 上帝是永恒的。「永恒」的意思﹕上帝对时间的主权。「永恒」是上帝超乎时间、在时间以先、掌管时间的境界。（傅兰姆独特的看见。）
God is eternal. “Eternity” is God’s lordship over time. “Eternity” is that realm where God is above time, rules over time, and is before time. (A unique contribution by John M. Frame.)
上帝创造时间那时候，时间就开始了。这就是《创世记》1﹕1「起初」的意思。《创世记》1﹕1不是上帝存在的开始；乃是时间存在的开始。
“Time” begins when God created it. This is the meaning of “In the beginning” in Genesis 1:1. Genesis 1:1 is not the beginning of God’s existence, it is the beginning of time’s existence.
普遍启示，特殊启示
General Revelation, Special Revelation
- 上帝成就创造与救赎大工，都以祂大能的话语。
God accomplished his work of creation and redemption with his sovereign Word.
Cf. Edmund P. Clowney, Preaching and Biblical Theology; John M. Frame, The Doctrine of the Knowledge of God.
- 起初上帝创造人与宇宙时，祂赐人（一）普遍启示，与（二）特殊启示。
In the beginning, when God created man and the universe, He gave man (a) general revelation and (b) special revelation.
（一）普遍启示﹕上帝具体地、清楚地在人的心中，和在被造的宇宙中启示了祂自己。因此﹕人人都认识上帝。《罗马书》1﹕20，19， 18。
[a] General revelation: God has concretely, clearly revealed himself in man’s hearts/minds, and in the created universe (in nature). Therefore: all men know God. Romans 1:20, 19, 18.
（二）特殊启示﹕除了普遍启示以外，上帝向人启示了导致永生的道路。(i) 人必须顺从上帝，遵守上帝所吩咐的，不作上帝所禁止的。 (ii) 人应当生养众多，遍满全地，就是说，必须在上帝面前建立家庭。 (iii) 人应当治理鱼，鸟，走兽，即整个被造的宇宙。这代表工作，文化，科学等。 (iv) 人应当安息，敬拜上帝，好像上帝自己设立了六天工作，一天安息的模式。神学家称此为「工作之约」。
[b] Special revelation: In addition to general revelation, God has revealed to man the way to eternal life. (i) Man must obey God, do what God has commanded, and not do what God has forbidden. (ii) Man and woman are to be fruitful and multiply, i.e., establish marriage and family, in God’s presence. (iii) Man and woman are to rule over fish, birds and animals, i.e., over the entire created universe. In other words, this involves work, culture, science, etc. (iv) Man and woman are to rest (and worship God) as God has established the pattern of 6 days work + 1 day rest. Theologians call this “the covenant of works.”
上帝吩咐人要修理看守园子。这里告诉我们，工作有保守与进展两方面。
God commands man to dress the garden and to keep the garden. There is a conservative aspect and a progressive aspect to work.
注﹕人堕落之前，上帝赐人普遍启示与特殊启示，不仅是普遍启示。（范泰尔。）
Note: Before the Fall, God gave both general revelation and special revelation, not
just general revelation. (A unique contribution by Cornelius Van Til.)
(Cf. Cornelius Van, “Nature and Scripture,” The Infallible Word, P&R; Van Til, Common Grace and the Gospel; Van Til, An Introduction to Systematic Theology.)
- 人堕落之后，上帝赐给人普遍启示与特殊启示。特殊启示就是「恩典之约」，就是上帝的救赎计划。
God gives general revelation and special revelation after the Fall. This “special revelation” is the “covenant of grace,” it is God’s plan of salvation.
人堕落之后，上帝的普遍启示与堕落前一样那么清楚。只是人不愿意接受，竭力压抑（阻挡）这真理。
General revelation after the Fall, is just as clear as general revelation before the Fall.
The problem is, man does not want to receive it; man tries his hardest to suppress this truth.
人的自由意志Free Will of Man
- 人有自由吗？人有自由意志吗？《创世记》第二章这样说﹕
Does man have “freedom” or “free will”? A summary of Genesis 2.
上帝是无限的﹕祂在宇宙（空间）以上。只有上帝是完全自由的，无限的自由。这一
位无限的上帝创造了有限的人。祂赐给这个有限的人，一个（合乎）有限的人的，有限的自由选择，加上责任。人有真正的选择，与责任；而人必须为自己的选择承担后果。上帝是在一个特定的环境里给人这个选择+责任的﹕在这个环境里，上帝已经创造万物，上帝已经说话（晓谕）。
God is infinite – he is above space, above the universe. God, only, is infinitely free. This
infinite God created finite man. He gave finite man “finite choice + responsibility,” which are appropriate to finite man. Man has choices and responsibilities, and he must face the consequences of his choices. God gave man this “choice + responsibility” in a context, in a place, where (a) God has created everything, and (b) God has spoken.
注﹕人并没有无限的自由（随己欲所为）。
Note: Man does not have infinite freedom (the freedom to do whatever he pleases).
（参﹕《威敏斯特信仰告白》，「论自由意志」一章。）
(Cf. Westminster Confession of Faith: “On Free Will.”)
注﹕人的自由并不存在在一个真空里。人所想，所说，所作的一切，都是在上
帝面光之中，在上帝面前作的。
Note: Man’s freedom does not exist in a vacuum. Everything man chooses to think, say and do, he does so “before the face of God”, in God’s presence – coram deo.
注﹕阿米念主义者（参看﹕《我为什么不是加尔文主义者》一书）采用一个不合乎《圣经》的自由观，一个不合乎《圣经》的自由的定义﹕「随意自由观」 (libertarianism)。参﹕傅兰姆，《上帝论》，对此自由观作了十八点的批判。
Note: Arminians (cf. Why I am Not a Calvinist, IVP) have adopted an un-biblical view and definition of freedom, called “libertarianism.” Cf. John M. Frame, The Doctrine of God, for a 18-point critique of the “libertarian” definition of freedom.
注﹕东西方哲学都不愿意把人的自由和道德责任连在一起考虑。原因是，世俗
的哲学都不愿意放弃人的自主，在上帝面前的自主（一个虚构的自主）。
Note: Asian and western philosophy refuse to link man’s freedom with moral responsibility,
especially responsibility before God. The reason for this refusal is, secular philosophy does not want to give up man’s own autonomy (a false, imagined autonomy) before God.
- 人在堕落前是公义、圣洁的？还是中性的？
Is man holy and righteous before the Fall? Or is man neutral?
人被造的时候不是中性的（虽然有些改革宗人士这样认为）。人被造时充满着知识，公义，圣洁（参《以弗所书》4﹕24；《歌罗西书》3﹕10）。因此，当亚当一人犯罪的时候，人从原来的智慧，公义，圣洁的状态堕落了。
Man was not neutral when he was created (though some Reformed men think so). Man was created with knowledge, holiness and righteousness (Cf. Ephesians 4:24, Colossians 3:10). This means that he fell from his original righteousness, and became (positively) evil and depraved, when Adam sinned.
- 清教徒与改革宗传统视人的灵魂包括理性、意志、情感。这三方面的功能，在堕落之后没有改变。人并没有失去他的灵魂。
The Puritan and Reformed tradition views man’s soul as including the mind, the will and
emotions. These three functions were not lost after the Fall; man’s soul was not destroyed.
上帝所立的约Covenant
- 「约」一词，一直到《创世记》第九章，洪水之后才出现。可是，上帝向挪亚说的
立约的话，包含创世记1，2章的内容。因此，称《创世记》1，2章，与《创世记》3章的内容为「约」，是合理的。不过慕理比较谨慎，称《创世记》第1-3章为上帝「在亚当时期的安排。」
The term “Covenant” does not appear until after the Flood, in Genesis 9. However what God said to Noah in his covenant, contains content which goes back to Genesis 1-2. Therefore, we can call the content of Gen. 1-2 and Genesis 3 “covenant.” But John Murray is more careful; he calls Genesis 1-3 the “Adamic Administration.”
- 上帝每一次所立的约，与其他的约都有着生命上（有机）的关系。后来的发展了，
丰富了先前的；先前的是后来的种子。约与约之间没有矛盾，冲突。
The relationship of every covenant (Gen. 1-2; Gen. 3; Noah; Abraham; Moses; David; Jesus Christ) to every other covenant, is a vital, life (organic) relationship. The later covenants develop and enhance the former, the former is the seed of the later. There is no conflict, no contradiction between the covenants.
- 时代论的问题，就是把七个时期的救赎方法对立起来，特别是「律法时期」与「恩典时期」。给人的印象是，因为人在某一时期背叛上帝的计划，因此上帝在下一个时期转换救赎方法。
The problem with Dispensationalism is, it contrasts the way of redemption between the seven periods, especially “the period of the Law” and “the period of grace.” The impression Dispensationalism leaves with the reader is, that because man rebels against God’s plan of redemption in one period, God changes his method of redemption during the next period.
注﹕时代论最近三十年来有重要的转变；而时代论与改革宗圣约神学之间有不少的学
术对话，这对福音派的合一肯定有帮助。笔者不认为时代论是改革宗的敌人；两者是
共同相信《圣经》无误的战友。
Note: Dispensationalism has been changing significantly in the past 30 years; dialogue between Reformed (covenant) theologians and dispensationalist theologians have stepped up as well, contributing to the good of evangelical unity. I do not consider Dispensationalism to be an enemy/rival of Reformed covenant theology; rather, the two camps are comrades in the same “battle for the Bible,” because both camps believe in inerrancy.
- 「工作之约」与「恩典之约」；上帝创造与救赎计划；两者的目标一样﹕上帝的荣耀，人最后的安息福乐。
The covenant of works and the covenant of grace, God’s plan in creation and his plan in redemption, have the same goal: God’s glory, and man’s final, eternal rest and bliss.
(Concerning “rest,” cf. Geerhardus Vos霍志恒, The Teaching of the Epistle to the Hebrews.)
罪与堕落Sin and the Fall of Man
- 《创世记》第三章﹕罪的核心就是人的自主﹕人一位自己能取代上帝，离开上帝独
立，他可以自己决定什么是悦目的，美味的，使自己聪明像上帝的。
Genesis 3 – The essence of sin is autonomy – man thinks he can take the place of God, he is
autonomous from God, he can decide what is (a) good to the eyes, (b) good to eat, and (b) that which makes him as wise as God.
自主的原则，就是人类哲学、文化的本质（前提）。（范泰尔的独特看见。）
Autonomy is the essence (presupposition) of mankind’s philosophy and culture. (A unique contribution by Cornelius Van Til.)
（关于人的自主，参《将人的心意转回》，改革宗。原著﹕Richard Pratt, Every Thought Captive, P&R.）
- 《创世记》第三章﹕上帝审判了蛇，女人，男人。上帝的审判关乎人与上帝的关系，人与人的关系，人与自然界的关系，人与灵界的关系。我们宣讲福音的时候，不可忽略这四方面的任何一方。
Genesis 3 – God’s judgment on (a) the serpent, (b) the woman, and (c) the man, concerns (a) man’s relationship to God, (b) man’s relationship with others, (c) man’s relationship with nature, and (d) man’s relationship with the world of spirits. We must not neglect any of these 4 dimensions when preaching the gospel.
(Cf. Edward J. Young, Genesis 3; or Young, his In the Beginning, 中译﹕《起初》，基督教改革宗翻译社。)
- 亚当一人一次犯罪，为人类带来罪孽与死亡。《罗马书》5﹕12-21的教导是﹕因一人一次犯罪﹕（一）罪临到人类；（二）众人成为罪人，（三）众人面对定罪，审判，（四）死临到众人，（五）死作王，辖制众人。
One man Adam’s one sin brings guilt and death to all mankind. Romans 5:12-21 teaches that: Because of one man’s one sin, (1) sin came to the world, (2) all become sinners, (3) all are condemned and judged, (4) death came to the world, (5) death reigns over all mankind.
（参﹕慕理，《罗马人书注释》。）
(Cf. John Murray, The Epistle to the Romans.)
- 可是《创世记》3﹕15是上帝启示祂的「恩典之约」，祂救赎计划的开始。女人的后裔必定致命击败蛇。
But Genesis 3:15 is the very beginning of God’s revelation of the “covenant of grace,” his plan of salvation. The descendant (seed) of the woman will mortally defeat the serpent.
- 堕落的人继续建立文明（创4，5章），本着骄傲的精神。但上帝仍然赐人普遍恩
典。罪人仍有义务治理大地，正如上帝在《创世记》第一章吩咐的。
Fallen mankind, however, continues to build civilization (Genesis 4-5), out of a heart of pride. But God grants common grace to all. Sinners still have the obligation to rule over the earth, just as God has commanded them to do in Genesis 1.
人堕落之后，上帝开始「分辨」选民与被遗弃的人。这是人类历史的意义。（范泰尔的独特看见。）上帝的子民懂得「求告耶和华的名」。被遗弃的人不顺从上帝；这是他们生命的基本原则。
After the fall, God begins to do the work of “differentiation” between his elect and the reprobate. This is the meaning of the history of mankind. (This is a unique contribution by Cornelius Van Til.) God’s people know to “call upon the name of the Lord”; the reprobate operate from a principle of disobedience.
挪亚与洪水，与巴别塔
Noah and the Flood and the Tower of Babel
- 上帝与挪亚所立的约，保存了人类的生命，好叫人能领受上帝的救赎；以致弥赛
亚至终降临。因此，挪亚的约一方面与创造（工作）之约有关，同时也是恩典之约的历史中一个阶段。
The covenant God made with Noah preserves the life of man, so that he can receive God’s covenant of grace; so that the Messiah will eventually come. Therefore, the covenant with Noah is related to the “covenant of works” (creation covenant), and it is itself one period in the history of the “covenant of grace.”
(Cf. John Murray, Covenant of Grace, P&R.)
- 科学创造论的学者发现很多考古证据，指出挪亚时期的洪水是事实。
Creation scientists discovered archaeological evidences supporting the historicity of flood.
(Cf. Henry Morris, Genesis Flood. Cf. the website of Institute for Creation Research, www.icr.org. Also the website for “Answers in Genesis” in Australia.)
- 上帝在巴别塔混乱人的语言，这是上帝的咒诅；五旬节，咒诅转为祝福。
God cursed men by confusing their languages at the Tower of Babel, but reversed this curse at Pentecost and turned it into a blessing.
亚伯拉罕之约The Abrahamic Covenant
- 上帝在《创世记》第十五章与亚伯拉罕立约，指祂自己的性命起誓。上帝给埃布尔拉
罕四项应许﹕上帝必赐福给他；必给他应许的地；后裔必成为大国；地上万族都必因他得福。这四项应许在四个时期应验﹕亚伯拉罕一生；摩西与乔舒亚时期；戴维与所罗门时期；最后，耶稣基督道成肉身的时候。
God made a “blood bond” covenant with Abraham (Genesis 15), promising with his own life. God made four promises to Abraham: God will bless him; God will give him the land of promise; Abraham’s descendants will become a great nation; all nations on earth will be blessed through Abraham. These four promises were fulfilled in four periods: during Abraham’s lifetime; during the time of Moses and Joshua; during the time of David and Solomon; and during the time of the Incarnation, the coming of Jesus Christ to earth.
(Cf. Palmer O. Robertson, Christ of the Covenants.)
- 上帝立约的时候，包括了祂的子民与子民的家庭，后裔。整个家庭领受上帝的祝
福，也面对不顺从带来的审判。割礼就是孩子参与约的记号与印记（罗4﹕11），新约的洗礼与旧约的割礼是相对的（西2﹕11-12）。
God includes his people and his people’s family and descendants in the covenant. They participate in the privileges/blessings, and face the threats of God’s judgment. Circumcision is the sign that a child enters into the covenant, it is a sign and a seal of the covenant of God’s sovereign grace (Rom. 4:11); baptism in the New Testament corresponds to circumcision in the Old Testament (Col. 2:11-12).
- 上帝与亚伯拉罕所立的约是关乎全世界的，是有宣教层面的。以色列人要为上帝
在万国中作祂主权恩典的见证。
God’s covenant with Abraham concerns the whole world; it has a missionary dimension. Israel is to be a witness to the nations to God’s sovereign grace.
（参﹕巴文克，《宣教学概论》。宋华忠译。天道；已绝版。）
(Cf. J. Bavinck, An Introduction to the Science of Missions.)
约的核心要素﹕摩西之约Essential Elements of the Covenant: The Mosaic Covenant
- 慕理给「约」的定义是﹕上帝亲自承诺，委身，用誓约应许祂的恩典。Kline 看
「约」是一个制度，包括律法。Robertson的综纳﹕约是一个血盟，由上帝主权施行。
John Murray’s definition of a covenant is: God’s personal engagement, promising grace with a vow. Meredith Kline takes a more institutional view of what a covenant is, including law. Palmer Robertson’s synthesis is that a covenant is a blood-bond, sovereignly administered.
(Cf. John Murray, The Covenant of Grace; Meredith G. Kline, Treaty of the Great King; Palmer O. Robertson, Christ of the Covenants.)
- 上帝在约中启示了祂自己的名字。耶和华是上帝在立约时用的名字，意思是﹕祂是
立约的上帝，祂必定守约。
God revealed his name as he made his covenant with his people. “Yahweh” is the covenant name God uses; it means that God, who made the covenant, will always keep the covenant.
- 上帝的主权是祂最重要的属性。祂的主权从三个角度彰显﹕祂的超越；祂的临在；
和祂的准则。上帝在约中的主权，可以从这三个角度理解。
God’s sovereignty is his most important attribute. His sovereignty (Lordship) is revealed through three perspectives: his transcendence, his immanence, and his normativity. God’s lordship in the covenant is revealed in these three perspectives.
Cf. John M. Frame, Doctrine of the Knowledge of God.
- 约的核心内容包括恩典与律法。律法与恩典并不矛盾。蒙上帝恩典得救的人，必
须守律法以表示对上帝的感恩。
The essential content of the covenant of grace includes: grace and law. Law is not pitched over against grace. Those who have been saved by grace are obliged to obey the law as a sign of gratitude to God.
（关于律法的三种用途﹕加尔文，《基督教要义》；《威敏斯特大要理问答》。）
(Cf. John Calvin, Institutes of the Christian Religion; and Westminster Larger Catechism on the “three uses of the law.”)
- 约中的典章，律例，乃是律法的应用，延伸。
The statutes and ordinances are “applications” of the law (John M. Frame).
- 约的条文写下来，保存在约柜里。因此，上帝的话有它的客观性。
The words (terms) of the covenant were written down, and deposited in the Ark of the covenant. Therefore, the word of God has its own objectivity.
Cf. Edmund P. Clowney, Preaching and Biblical Theology.
- 约的核心就是上帝与祂子民的相交。上帝应许﹕我必作你们的上帝，你们必作我
的子民。
The heart of the covenant is communion with God: God promises, “I will be your God, you will be my people.”
- 约的子民，对上帝恩典之约的正当回应，乃是﹕信心，悔改，敬拜，与顺服（遵守
约的律法）。这四方面的响应，可以所归纳了上帝所吩咐祂子民要遵守的一切事。
The proper responses by the people of God, to the covenant of grace, are: faith, repentance,
worship, and obedience (observing all that God has commanded). These four responses summarize everything God has commanded of his covenant people.
福音派人士往往在中古时期的罗马天主教与东正教等处，寻找「属灵」的模式。其实
上帝老早就在《圣经》，包括旧约与新约，告诉我们祂所要求信徒的是怎样的一颗心，怎样的一种生活。
Evangelicals today often search (in vain) in all kinds of places (including medieval Roman
Catholicism and Eastern Orthodoxy) for a model of “spirituality,” when all along, God has revealed to us in the Bible (both in the Old and the New Testament) what he wants from us – what kind of heart he desires, what kind of life pleases him.
- 37. 上帝对待祂子民的原则是不改变的。因此，基督徒可以解释、应用以色列人出埃及，旷野的经历，给我们基督徒作成圣的借镜。 （参﹕哥林多前书10章。）
The principles with which God deals with his people don’t change. Therefore, it is proper for Christians to understand and apply Israel’s experience of Exodus and sojourn in the wilderness, as example and warning for our sanctification. Cf. I Corinthians chapter 10.
圣经神学Biblical Theology
- 「圣经神学」是研究上帝在启示与救赎历史的每一阶段中启示了什么。霍志恒所创始的「圣经神学」学派，笃信《圣经》启示的统一性，与其历史进展性。
The study of “biblical theology” is the study of what God has revealed in each period in the history of revelation/history of redemption. “Biblical theology,” as launched by Geerhardus Vos, believes in the unity of revelation as well as the progression of revelation.
（参﹕霍志恒，《圣经神学》，卷一，卷二。天道，绝版。）
(Cf. Geerhardus Vos, Biblical Theology.)
- 这一派改革宗的「圣经神学」学派，与深受新正统神学影响的所为「圣经神学」学
派截然不同。后者不相信《圣经》的无误。一位深受存在主义与新正统神学影响的旧约神学家，就是Von Rad。另外一位旧约神学作者，Eichrodt，不相信旧约的启示可以整理为一套完整的真理，意思是，不相信启示的统一性。
This Reformed school of “biblical theology” is to be contrasted with the neo-orthodox school of “biblical theology.” The latter do not accept the infallibility and inerrancy of the Scriptures. One Old Testament Theology author who is deeply influenced by existentialism and neo-orthodoxy, is Von Rad. Another author, Eichrodt, does not believe that there is unity in God’s revelation in the Old Testament.
旧约与基督The Old Testament and Christ
- 摩西时期上帝所启示的献祭的制度，预表耶稣基督的赎罪。
The sacrificial system which God revealed during Moses’ period is a “type” of Christ.
- 《旧约圣经》的主题就是基督，祂的受苦，和祂进入荣耀。我们要从这角度去研究
《旧约圣经》的每一段。（路24﹕25-26，44-47。）
The theme of the Old Testament is Christ, his sufferings and his entrance into glory. We
must study every Old Testament passage from this perspective. (Luke 24:25-26, 44-47.)
El Monte, California
October 30, 2006
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