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基督徒世界观 译介圣经神学

 
 
 

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神学问答36:恩典之约是否有圣经根据?  

2011-07-31 01:58:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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36. 恩典之约是否有圣经根据?


Is there a biblical basis for the Covenant of Grace?
诚之获授权翻译。
原文载于:http://www.monergism.com/thethreshold/articles/onsite/qna/covgrace.html

虽然“恩典之约”这个词不是圣经指定的,但是这个观念,强调神的圣约应许的统一性和融贯性,要为祂的名的缘故,救赎一群百姓,当然是最合乎圣经的。存在一个统一的恩典之约,是由创世记3:15,神所作的第一个福音应许的本质所表明的,在那里,神应许有一位将要来的救赎主,祂会由女人的后裔所生。圣经其余的部分,就是在展开这个应许,并且让这个应许越来越清楚,越来越具体,让我们看到这个应许会如何完成;而神与祂百姓所立的每个接续的圣约,都是要应验那最初的圣约应许的下一个步骤。因此,历史中的多个圣约,并不会取代或废除神与亚当在堕落之后所立的第一个圣约,而是保存它,以它为基础,建立在它之上的。若如同保罗坚决主张的,在西乃山所立的约,并不会废除亚伯拉罕的应许(加3:15-24),那么,后来的任何圣约如何能废除对亚当所作的第一个福音的应许呢?
Although the term “Covenant of Grace” is not a biblical designation, the concept, emphasizing the unity and coherence of God's covenanted promise to redeem a people for the sake of his name, is most certainly biblical. The existence of one unified Covenant of Grace is indicated by the nature of God's first gospel-promise in Genesis 3:15, which promises a coming Redeemer that will be born of the woman's seed. The rest of the bible unfolds and makes ever more clear and specific the way in which this promise will come to fruition; and each successive covenant that God makes with his people is another step taken toward the fulfillment of that original covenant promise. The covenants in history, therefore, do not replace or abrogate the first covenant made with Adam after the Fall, but build upon and preserve it. If, as Paul so adamantly argued, the Covenant made on Mount Sinai could not abrogate the Abrahamic Promise (Gal. 3:15-24), then how could any later covenant abrogate the first gospel promise made to Adam?

虽然有人认为创世记3:15的福音应许不能被称为圣约,但是它是神的主权所执行的,由献祭的血所认可(创3:21)的应许之恩典的约定,是清楚地以圣约的术语表达出来的。此外,圣经中第一次出现“圣约”这个词,在挪亚的时代,神告诉挪亚,“我要与你立约”(创6:18),这裡的“立”(establish) 约,不是“切”(cut,建立inaugurate)一个约,而是“确认”(confirmed);这表明挪亚知道,当神临到他的时候,已经在执行一个约,这不外乎是对亚当的应许。我们必须注意不要贬低神在不同时期与人“切”的,具体的、历史性的圣约,包括挪亚之约,亚伯拉罕之约,西乃山之约,大卫之约,以及应验所有其他圣约的“新约”;但是我们也不可错过这些圣约之间有机的关联与统一性。它们乃是一步一脚印地展开神统一的救赎计划,直到所应许的基督终于到来,并将他们带到完美的结局。Although someone might balk at the gospel promise of Genesis 3:15's being
called a covenant, its nature as a sovereignly administered bond of promised grace, ratified over the shedding of sacrificial blood (Gen. 3:21), is clearly cast in covenantal terms. Furthermore, the first time the term “covenant” appears in the bible, in the days of Noah, God tells Noah, “I will establish,” or “confirm” (not “cut,” or “inaugurate”), “my covenant with you”; which indicates the Noah was aware of a covenant already in force when God came to him, which could be nothing other than the promise given to Adam.
We must take care not to minimize the specific, historical covenants that God cut with men at different times, including the Noahic, Abrahamic, Sinaitic, Davidic, and the New Covenant which brings all others to fulfillment; but neither must we miss the organic connection and unity between them all, as they unfold God's unified plan of redemption one step at a time, until the promised Christ finally comes and brings them all to perfect fruition.
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