A Summary of Christian Doctrine

Part III: The Doctrine of Man in Relation to God

叁、論人與神之關係的教義

一、人起初的光景

　　從討論有關神的教義，我們繼續論到神創造的榮耀——有關人的教義。

1. 人類本性的元素

　　通常的看法是認為人有兩部份：身體和靈魂。這是與人自我的感覺一致的，也是研讀聖經的結果，聖經也提到人是身體和靈魂所構成的（太六25，十28），或說身體和靈（傳十二7；林前五3、5），有人認為「靈魂」和「靈」是不同的元素，因此，人是由三部份構成的，即：身體、魂和靈（參帖前五23）。其實「靈魂」和「靈」二字是經常交替使用的，死亡有時被形容為交出了靈魂（創卅五18；王上十七21），有時却是交出了靈（路廿三46；徒七59），死人有時被稱作「靈魂」（啟六9，廿4），有時稱作「靈」（彼前三19；來十二23），這兩個詞從不同的角度指出人的屬靈元素，在「靈」來說，是指生命和行動的原則，管理身體，在「靈魂」來說，是指有人格的主體，可以思想、感覺和作決定，有時也是表示感情。

2. 靈魂的來源

　　有關人靈魂的來源，有三種看法：

　　a. 先存論

　　有人主張人的靈魂早先以某一種狀態存在，後來由於一些事情的發生而演變成現在的情況，少數人據此而解釋人生來就是罪人的事實，但此看法現在已不為人接納。

　　b. 遺傳論

　　根據這看法，人是從父母而得著身體和靈魂的，這是路德宗教會的看法，這看法是由於聖經中沒有提到神創造夏娃的靈魂，還有後裔被說成是在先祖的腰中（創四十六26；來七9、10），再者，在動物方面，身體和靈魂似乎都是由前一代的傳給下一代的，他們都承繼了家族的特性和特殊的地方，也承繼了罪的敗壞，此乃靈魂的問題多於身體的問題，因此，這看法似乎也有道理；但是，這看法也有很嚴重的困難，它可使父母成為創造者，或是假設人的靈魂可以分成不同的部份，再者，它也使耶穌的無罪受到質疑。

　　c. 創造論

　　這是主張每一個靈魂都是神直接的創造，在甚麼時間則很難準確的判斷，靈魂本來在創造時是純潔的，但在人出生前，就已經因為進入人性的罪惡中變成有罪，這是改革宗普遍的看法，這是由於聖經由提到身體和靈魂是有不同的來源（傳十二7；賽四十二5；亞十二1；來十一9），再者，它也與靈魂的屬靈本質較一致，也保護了耶穌無罪論，自然它也不是完全沒有困難的，它沒有解釋承繼家族特性的事，也有可能使神成為有罪靈魂的創造者。

3. 人有神的形像

　　聖經說人是按著神的形象造的，根據創一26，神說：「我們要照著我們的形像，按著我們的樣式造人。」「形象」和「樣式」這兩個字是指同一件事，下列的經文顯示它們是交替應用的：創一26、27，五1，九6；林前十一7；西三10；雅三9。「樣式」可能是強調那形像是十分相似，有關人身上之神的形像也有不同的看法：

　　a. 羅馬天主教的看法

　　羅馬天主教認為神的形像是人所領受的一些天然恩賜，例如：屬靈的本質，自由意志和不朽，除此之外，神加上一超然的恩賜，稱為原本的公義，約束著低下之本性，這一切就是人身上之神的樣式。

　　b. 路德宗的看法

　　路德宗對此並沒有一致的看法，但主要的意見是說神的形像是人在被造時蒙賜予之屬靈性質，如：真正的知識、公義和聖潔，這一切可統稱為原本的公義，但這看法太狹窄了。

　　c. 改革宗的看法

　　改革宗把神的形像分開為天然的和道德性兩種，前者的範圍較廣，通常的說法是包括人屬靈的、理性的、道德性的和不朽的本體，這一些都被罪蒙蔽了，但却没有失落；後者是按狹義來說，包括真正的知識、公義和聖潔，這一切都因罪失落了，但在基督裏却恢復了（弗四24；西三10），因為人保留了較廣義之神的形像，他仍可稱為神的形像或帶有神的形像（創九6；林前十一7，十五49；雅三9）。

4. 人在行為之約中

　　神是立刻與人進入立約的關係，這個稱為行為之約（按：原譯「工作之約」）。

　　a. 行為之約的聖經證明

　　(1) 保羅在羅五12-21把亞當和基督作一比較，在亞當裏所有的人都死了，但在基督裏屬祂的人又活過來，意思是說亞當代表了人類，基督代表了屬祂的人。

　　(2) 何六7記載：「他們却如亞當背約」，亞當的罪被稱為背約。

　　b. 行為之約的要素

　　(1) 立約的雙方——一個約是有兩方面的，這個約的雙方，就是三一神，宇宙的主宰，和人類的代表亞當，由於雙方是十分不同等的，這個約自然的按照人的本性來安排。

　　(2) 立約的應許——這應許是有最高意義的生命，這生命超過了死亡的可能性，這就是信徒現在藉著末後的亞當——基督而領受的。

　　(3) 立約的條件——這條件就是絕對的服從，禁止吃分辨善惡樹的果子的命令，很清楚是要試驗人純粹的服從。

　　(4) 立約的刑罰——刑罰就是死，是包括肉身、靈魂和永恆的死，這不但是身體與靈魂的分離，而更是靈魂與神分離。

　　(5) 立約的儀式——生命樹是此約中惟一的儀式（如果它可以被稱為儀式的話），它似乎被指定為生命的象徵和保證。

　　c. 行為之約現在的效能

　　亞米念派（Arminians）認為這約已經完全被廢棄，但這是不正確的，對不接納基督的義的人，神仍要求完全的服從（參利十八5；加三12），雖然他們達不到要求，但這條件仍然存在，對在基督裏的人，這約則不復存在，因為基督為他們達成了律法的要求，它不再是得生命的途徑，在人墮落後，它已經沒有了效力。

經文背誦

(1) 人類本性的元素

太十28——「那些殺身體却不能殺靈魂的，不要怕他們，倒要怕那位能把靈魂和身體都投入地獄裏的。」

羅八10——「基督若在你們裏面，你們的身體因著罪的緣故是死的，而聖靈却因著。義的緣故賜給你們生命。」

(2) 靈魂的創造

傳十二7——「塵土仍歸於地，靈仍歸於賜靈的神。」

來十二9——「還有，肉身的父親管教我們，我們尚且敬重他們，何況那萬靈的父，我們不是更要順服他而得生麼？」

(3) 人按著神的形像而被造

創一27——「神就照著自己的形像造人，乃是照著祂的形像造男造女。」

創九6——「凡流人血的，他的血也必被人流，因為神造人，是照自己的形像造的。」

(4) 人現在仍是神的形像

創九6——參上述。

雅三9——「我們用它來稱頌我們的主和天父，又用它來咒詛照上帝的形像被造的人。」

(5) 在人身上神的形像的回復

弗四24——「並且穿上新人。這新人是照著上帝的形像，在公義和真實的聖潔裏創造的。」

西三10——「穿上了新人。這新人照著他的創造者的形像漸漸更新，能夠充份認識主。」

(6) 行為之約

何六7——「他們却如亞當背約，在境內向我行事詭詐。」

林前十五22——「在亞當裏眾人都死了，照樣，在基督裏眾人也都要復活。」

討論問題

(1) 下列經文似乎顯示人是由三個部份構成，應如何解釋？

　　帖前五23；來四12，比較太廿二37。

(2) 人對其他受造物的管理是否也是神的形像的一部份？

　　創一26、28；詩八6-8；來二5-9。

(3) 在創二和三章有甚麼關於約的指示？

複習問題

(1) 通常人的本質被看為包括甚麼元素？如何證明之？

(2) 還有其他看法嗎？有甚麼經文作支持呢？

(3) 有關靈魂的來源有甚麼不同的看法？

(4) 對這些看法有甚麼爭辯和反對的理由？

(5)「形像」和「樣式」二字是指不同的事嗎？

(6) 羅馬天主教、路德宗、改革宗對人身上之神的形像有甚麼看法？

(7) 改革宗作了甚麼區別，因何重要？

(8) 行為之約有何聖經證明？

(9) 行為之約的雙方是甚麼？

(10) 這約之應許、條件、刑罰和儀式是甚麼？

(11) 這約仍然存在是甚麼意思？

(12) 這約的廢棄又作何解釋呢？

二、罪中的人

1. 罪的來源

　　聖經的教導是，由於亞當和夏娃在樂園中違背神的命令，結果罪就進入了世界，第一件罪是由撒但藉著一條蛇的試探而起，在人的心中播下了不信的種子，聖經很清楚地指出在人的墮落中出現的試探者——蛇，不過是撒但的工具（約八44；羅十一20；林後十一3；啟十二9），第一件罪是因人吃了分別善惡樹上的果子，這吃果子的行動由於神曾經禁止而成為罪行，這裏清楚的顯示人不肯無條件地服從神的旨意，在理智方面，顯出人的不信和驕傲，在意志方面顯示了要與神同等的慾望，在情感方面，顯示了因吃禁果而有的不聖潔的滿足。結果，人失去了神的形像，成為有罪的和完全敗壞，落在死亡的管治之下（創三19；羅五12，六23）。

2. 罪的本質

　　現今很多人用「邪惡」一字來代替「罪」，但並不大正確，「罪」是有其特别意義的，它是指定一種的「邪惡」，就是一種道德性的邪惡，是人要負責任的，並使人被判定有罪，現今的趨向是單指對别人的過錯，這是不正確的，因為只有違背神的旨意的過錯才稱為罪。聖經中正確的給罪下了一個定義：不法（約壹三4），沒有依從神的律法，也是與神的律法中要求的愛心相違背，聖經中常把罪和律法連在一起（羅一32，二12-14，四15，五13；雅二9、10；約壹三4），因為人有罪，所以要受刑罰（羅三19，五18；弗二3），並帶來本性的敗壞或道德敗壞，在亞當裏所有的人都有罪，所以都有天生敗壞的本性（伯十四4；耶十七9；賽六5；羅八5-8；弗四17-19），罪盤踞在人的心中，影響人的理智、意志、情感，包括了整個的人，並透過身體表現出來（箴四23；耶十七9；太十五19、20；路六45；來三12），我們的信仰有別於羅馬天主教，我們相信罪不單是外在的行動，也是邪惡的思想、情感，和心中的慾念（太五22、28；羅七；加五17、24）。

3. 罪在人類的生命中

　　有三件值得注意的事：

　　a. 亞當的罪和他後裔的罪的關係

　　有三種不同的解釋：① 最早期的解釋稱為實在論，認為神起初創造了一個一般性的人的本性，但逐漸分成了許多部份，即不同的個人。亞當擁有這整個的一般性本性，由於他的罪，這本性成為有罪和敗壞，很自然地，每一部份都沾染了罪和敗壞。② 在宗教改革時期出現了代表論，認為亞當與他的後裔的關係是有兩方面的：他是他們肉身上的祖宗，也是在與神所立的約上為首並作他們的代表，當他犯了罪，這也牽連他們，結果他們都天生在敗壞的境况中，這是改革宗的看法。③ 第三種理論較少聽聞，稱為居間歸罪論（mediate imputation），認為亞當的罪的判斷不直接影響我們，他的敗壞傳給了他的後裔，這敗壞使他們變成有罪的，他們有罪是因為他們敗壞了，而不是由於他們在亞當裏有罪才變成敗壞。

　　b. 原罪與本罪

　　我們把罪分為原罪和本罪，所有的人都天生的在罪的境况中，這稱為原罪，也是後來所作的本罪的根源。① 原罪——這包括了定罪和敗壞，亞當的罪的判斷也落在我們身上，這是因為他是我們的代表，所以我們都有罪，再者，我們也承受了他的敗壞，因而產生對罪的傾向，人在本性上是完全敗壞的，這並不表示每一個人都壞透了，而是說罪敗壞了他本性上的每一部份，使他不能作任何屬靈的善事。他仍可對其他的人作值得讚揚的事，但就算他最好的工作也是根本上有過錯的，因為他們不是出於愛神或服從神而作的。伯拉糾主義、亞米念派和現代派都否定人的完全敗壞和無能，但聖經中的教導很清楚：耶十七9；約五42，六44，十五4、5；羅七18、23、24，八7、8；林前二14；林後七1；弗二1-3，四18；提後三2-4；多—15；來十一6。② 本罪——這不單包括外在的行動，也包括出於原罪的思想、慾望和決定，這些就是個人所作的罪，有別於所承受的本性和傾向，原罪只有一件，本罪却有許多，可能是內在的罪，如：驕傲、嫉妒、憎恨、情慾和邪惡的慾望，也可能是外在的罪，如：欺詐、除盗、凶殺、姦淫等等，在這些罪中有一件是不可赦免的：褻瀆聖靈的罪，犯了這罪就不可能改變他的心，也不用為這罪祈求（太十二31、32；可三28-30；路十10；來六4-6，十26、27；約壹五16）。

　　c. 罪的普遍性

　　聖經和我們的經驗告訴我們罪是宇宙性的，甚至伯拉糾主義者也不否認，雖然他們單指其為外在的情况，如：不好的環境、邪惡的例子和不良的教育，聖經中很直接的指出罪的普及性：王上八46；詩一四三2；箴廿9；傳七20；羅三1-12、19、23；加三22；雅三2；約壹一8、10。再者，也指出人是天生有罪，因此罪不能被看為模仿的結果（伯十四4；詩五十一5；約三6），甚至嬰兒也是有罪的，因他們是註定要死亡，這乃是罪的刑罰（羅五12-14），所有的人按其本性都被定罪，所以都需要在基督耶穌裏的救贖。兒童也不能超出這原則之外，參：約三3、5；弗二3；約壹五12。

經文背誦

(1) 罪是被判定的

羅五18——「這樣看來，因一次的過犯，全人類都被定罪，照樣，因一次的義行，全人類都被稱義得生命了。」

約壹三4——「凡是犯罪的，就是作了不法的事，罪就是不法。」

弗二3——「我們從前也都和他們在一起，放縱肉體的私慾，隨著肉體和心意所喜好的去行，我們與別人一樣，生來都是可怒的兒女。」

(2) 罪是敗壞

耶十七9——「人心比萬物都詭詐，壞到極處，誰能識透呢？」

羅七18——「我知道在我裏面，就是在我肉體之中，沒有良善，因為立志行善由得我，行出來却由不得我。」

羅八5——「隨從肉體的人，以肉體的事為念，隨從聖靈的人，以聖靈的事為念。」

(3) 罪盤踞於人心

耶十七9——見上述。

太十五19——「因為從心裏出來的，有惡念、兇殺、姦淫、淫亂、偷盗、假見證和設謗。」

來三12——「弟兄們，你們要小心，免得你們中間有人存著邪惡、不信的心，以致離棄了活的上帝。」

(4) 亞當的罪歸在我們身上

羅五12——「正好像罪藉著一個人入了世界，死又是從罪來的，所以死就臨到全人類，因為人人都犯了罪。」

羅五19——「因著那一人的悖逆，眾人就被列為罪人，照樣，因著這一人的順服，眾人也被列為義人了。」

林前十五21、22——「死既藉著一人而來，死人復活也藉著一人而來。在亞當裏眾人都死了，照樣，在基督裏眾人也都要復活。」

(5) 人是完全敗壞的

耶十七9；羅七18，八5（參上述）

(6) 罪的普遍性

王上八46——「……（世上沒有不犯罪的人）………」

詩一四三2——「求你不要審問僕人，因為在你面前凡活著的人，沒有一個是義的。」

羅三12——「都偏離了正道，變成無用的，沒有行善的，連一個也沒有。」

約壹一8——「我們若說自己沒有罪，便是自欺，真理就不在我們裏面了。」

討論問題

(1) 請列出聖經中罪的名稱？

　　伯十五5，卅三9；詩卅二1、2，五十五15；羅一18，五15；約壹三4。

(2)「邪惡」一字在聖經中是否和罪有不同的意義？若然，那又是甚麼？

　　參出五19；王下六33，廿二16；詩四十一8，九十一10；箴十六4。

(3) 聖經是否清楚的指出人天生就是罪人？

　　詩五十一5；賽四十八8。

複習問題

(1) 聖經中對罪的來源有何見解？

(2) 第一件罪是甚麼？包括甚麼要素？

(3) 如何證明撒但是真正的試探者？

(4) 第一件罪的結果是甚麼？

(5) 「罪」和「邪惡」二字的意義相同嗎？

(6) 罪盤踞在人身上甚麼部份？

(7) 罪是否只包括外在的行動？

(8) 對於亞當的罪及其後裔的關係有甚麼不同的看法？

(9) 原罪是甚麼？與本罪有甚麼分別？

(10) 你如何解釋完全敗壞？

(11) 對罪的普遍性有何證明？

三、人與恩典之約

　　為了清楚解釋，我們把救贖之約和恩典之約分別出來，此二者的關係十分密

切，因此有時候會被認為是二而一；前者是後者永恆的基礎。

1. 救贖之約

　　這又稱為「和平的籌劃」，是出自亞六13，這是代表三一神的聖父和代表選民的聖子之間的約。

　　a. 聖經的基礎

　　救贖的計劃很清楚包括在神永恆的旨意之中（弗一4，三11；提後一9），基督常提到在降世前神給祂的應許，並重複地談及父賜給祂的使命（約五30、43，六38-40，十七4-12），祂很明顯是約的元首（羅五12-21；林前十五22），在詩二7-9中，約的兩方面都被提及，並指出一個應許，在詩四十7、8中，彌賽亞表示祂隨時遵從父的旨意作贖罪祭。

　　b. 子在救贖之約中

　　基督不單是約的元首，也是救贖之約的保證人（來七22），保證人就是一位負擔別人法律上的責任的人，基督代替了罪人的地位，承擔了罪的刑罰，滿足了律法對祂的子民的要求，因此，祂成了末後的亞當，賜生命的靈（林前十五45），對基督來說，這約就是行為之約，在其中祂滿足了原來之約的要求，而對我們來說，却是恩典之約的永恆基礎，它的好處只限於被揀選者身上，他們被救贖，承受了基督為罪人取得之榮耀。

　　c. 救贖之約中的要求和應許

　　① 父要子取人軟弱的本性，却没有罪（加四4、5；來二10、11、14、15，四15），也要子在律法之下，承擔刑罰，為被揀選者取得永生（詩四十8；約十11；加一4，四4、5），祂要藉著聖靈的更新，應用祂的功勞在被揀選者身上，使他們向神奉獻生命（約十28；十七19-22；來五7-9）。　　② 父應許子會為祂預備身體（來十5），用聖靈膏祂（賽四十二1，六十一1；約三34），在祂的工作上支持祂（賽四十二6、7；路廿二43），把祂從死亡的權力下救出來，並把祂提升到父的右邊（詩十六8-11；腓三911），使祂可以差遣聖靈建立教會（約十四26，十五26，十六13、14），也可以救出和保護被揀選者（約六37、39、40、44、45），並賜無數之後裔（詩廿一27，七十二17）。

2. 恩典之約

　　恩典之約是建基於救贖之約的，有幾個特別的地方要提出討論：

　　a. 立約的雙方

　　神是這約中採取主動的一方，設立這約並決定了這約的另一方與祂的關係，要決定另一方是誰，實在不容易。改革宗主要的見解，是指在基督裏蒙揀選的罪人，我們要記住，這約可以從兩個不同的角度來看：① 此約本身就是目的——這是一個相互友誼或生命相通之約，藉著聖靈的運行在歷史中實現了，它代表著一個情况：人的權利變成屬靈的結果，人活潑的信心抓住了神的應許，並且神應許的福完全實現。據此，我們可以作一個定義：神與在基督裏蒙揀選的罪人的恩約，在其中神把祂和一切救恩的福賜給蒙揀選的罪人，而他們用信心獲得神和祂一切的恩賜（申七9；代下六14；詩廿五10、14，一O三17、18）。② 此約是達到目的的途徑——這是為了達到一個屬靈的目的而設的純粹法律上的約，聖經上很明顯地提及一些從未獲得應許實現的人的約，如以實瑪利、以掃、以利的壞蛋兒子和死在自己罪中叛逆的以色列人。此約可看為一個純粹法律上的合約，在其中神保證賜給信徒們救恩的福。假若我們用此廣義來解釋此約，我們可以說這是神與信徒和他們的後裔設立的（創十七7；徒二39；羅九14）。

　　b. 這約的應許和條件

　　每一個約都有兩方面，一是權利，二是義務。

　　(1) 這約的應許

　　這約主要的應許，也可包括了其他的應許，可見於常常覆述的一句話中：「我要作他們的神，他們要作我的子民」（耶卅一33，卅二38-40；結卅四23-25、30、31，卅六25-28；來八10；林後六16-18），這應許包括了一切，例如：暫時的福、稱義、神的靈、在永生裏的榮耀等應許（伯十九25-27；詩十六11，七十三24-20；賽四十三25；耶卅一33、34；結卅六27；但十二2、3；加四4、5、6；多三7；十一7；雅二5）。

　　(2) 這約的條件

　　恩典之約並非行為之約，它不需要任何被看為功德的工作，但是，它也有要人承擔的義務或要求，人不能藉著達到了這約的要求而獲得甚麼，而只是使自己站在可以領受神所應許的福的位置上。再者，我們要記住所要求我們的也包含在應許裏面，神賜給人一切祂所要求人的。神要求與祂立約的人的兩件事如下：(a) 他們憑信心接受這約和約上的應許，並因而進入這約的生命，(b) 根據在他們裏面的新生命的準則，他們要順服地向神奉獻自己。

　　c. 這約的特徵

　　恩典之約是一個恩約，因為這是神向罪人施恩的結果和恩典的彰顯，這約從頭至尾都是恩典；這也是永恆不能破壞的約，雖然人有時會毀約，但神恆常是信實的，這約在範圍來說只包括了部份的人類，因此是特殊的，在新約時代中，它被稱為于宙性的，其意義不過是指出不限於猶太人，有別於舊約時代的情形。這約的另一個特徵是惟一的，在各時代中，可能施行的外在方式有所改變，但它在基本上是一樣的，基本上的應許是一樣的（創十七7；來八10），福音是一樣的（加三8），對信心的要求是一樣的（加三6、7），中保是一樣的（來十三8）。這約同時是有條件和無條件的，它有條件是因為要靠著基督的功勞，而信約所賜生命中的福樂是由於信心，但它也是無條件的，因它並不靠賴人任何的功德。最後，它是神一個自由和至高的賦與的約，它被稱為「約」（testament，來九16、17），這名稱强調了下列三事：① 這是神自由的安排，② 新約是因基督之死而開始的，③ 在其中神賜與祂所要求的。恩典之約和行為之約不同的地方，是在於它有一位中保，基督是新約的中保（提前二5；來八6，九15，十二24），作為中保，不但是協調神和人，促使他們之間的和平，更是要成全達到和平所需求的一切。作為我們的保證人（來七22），祂擔代了我們的罪，付出罪的工價，滿足律法的要求，並挽回和平。

　　d. 參與這約的人

　　成人們只可以憑著信心才能合法地加入這約，當他們加入時，也同時進入此約之生命的團契，因此，他們立即完全地進入這約的生命。信徒的子女，雖然生下來便可合法的加入這約，但這並不表示他們也立即有生命的團契，他們也不能因此於未來進入生命的團契，但神的應許給他們一個獲得這約的生命的合理保證，只要他們沒有與約對立的表現，我們仍可假定他們擁有新生命，當他們成長時，他們一定要藉著一個真誠的信仰表白，自發地接受這約上的責任，他們若不能如此，則成了毀約者，據此，一個沒有重生的人可以暫時以純粹法律上的關係加入這約（羅九4），他們被看為屬這約的子女，也要遵從這約的要求，分享約上的安排，他們接受了洗禮的印記，享受約上一般的福氣，甚或得到一些聖靈特別的工作，但假若他們不接受約上附帶的責任，他們就被判為毀約者。

　　e. 這約的不同時代

　　① 這約首次的啟示在創三15，通常被稱為「至早的福音」（protevangel）或「母系的應許」（maternal promise），但這不是這約的正式成立的記載；② 挪亞之約是與全人類訂立，十分一般性的約，它只帶來天然的福氣，所以可稱為大自然的約，或普遍恩典之約，但它與恩典之約是有緊密連繫的，它也是神恩典的結果，也保證了這些天然的和暫時的福氣，這些對恩典之約的實現是絕對必需的；③ 亞伯拉罕之約也就是此恩約的正式成立，這是在舊約時期對此約的特殊安排的開始，暫只限於亞伯拉罕和他的後裔，信心很明顯的是這約必需的要求，而割禮就成了這約的印記；④ 西乃之約基本上與亞伯拉罕之約是一樣的，但現今是包括整個以色列民族，因此成了一個民族的約，雖然它極度強調律法的遵行，但這並不能被視為是一個新的行為之約，律法叫人更感覺到罪的存在（羅三20），成了引我們到基督那裏的啟蒙教師（加三24），逾越節被增添為第二個聖禮；⑤ 在新約聖經中啟示的新約（耶卅一31；來八8、13）基本上與舊約時期的約是一樣的（羅四；加三），它現今突破特殊範圍的限制，變成了普及性的，它的福氣臨到全人類，它的福氣更完全和屬靈，而洗禮和聖餐就代替了舊約的聖禮。

經文背誦

(1) 立約的雙方

創三15——「我又要叫你和女人彼此爲仇，你的後裔和女人的後裔，也彼此為仇，女人的後裔要傷你的頭，你要傷他腳跟。」

創十七7——「我要與你並你世世代代的後裔堅立我的約，作永遠的約，是要作你和你後裔的神。」

出十九5、6上——「如今你們若實在聽從我的話，遵守我的約，就要在萬民中作屬我的子民，因為全地都是我的，你們要歸我作祭司的國度，為聖潔的國民。耶卅一31-33——「耶和華說：日子將到，我要與以色列家和猶大家，另立新約，不像我拉著他們祖宗的手，領他們出埃及地的時候，與他們所立的約，我雖作他們的丈夫，他們却背了我的約，這是耶和華說的。耶和華說：那些日子以後，我要與以色列家所立的約，乃是這樣，我要將我的律法放在他們裏面，寫在他們心上，我要作他們的神，他們要作我的子民。」

徒二39——「這應許原是給你們和你們的兒女，以及所有在遠方的人，就是給凡是我們主上帝召來歸祂的人的。」

(2) 這約的應許和要求

參上述之創十七7；出十九5、6；耶卅一33。

創十五6——「亞伯蘭信耶和華，耶和華就以此為他的義。」

出十九5——「如今你們若實在聽從我的話，遵守我的約，就要在萬民中作屬我的子民，因為全地都是我的。」

詩廿五14——「耶和華與敬畏祂的人親密，祂必將自己的約指示他們。」

詩一O三17、18——「但耶和華的慈愛，歸於敬畏祂的人，從古到永遠，祂的公義，也歸於子子孫孫，就是那些遵守祂的約，記念祂的訓詞而遵行的人。」

加三7、9——「所以你們要知道，有信心的人，就是亞伯拉罕的子孫，這樣看來，有信心的人，必定和有信心的亞伯拉罕一同得福。」

(3) 這約的特徵

(a) 永恆

創十七19下——「我要與他堅定所立的約，作他後裔永遠的約。」

賽五十四10——「大山可以挪開，小山可以遷移，但我的慈愛必不離開你，我平安的約也不遷移，這是憐恤你的耶和華說的。」

賽廿四5——「地被其上的居民污穢，因他們犯了律法，廢了律例，背了永約。」

(b) 惟一性

參上述之加三7、9

羅四11——「他領受了割禮為記號，作他受割禮之前因信稱義的印證，使他作所有沒有受割禮而信之人的父，使他們也被算為義。」

(c) 遺囑

來九17、18——「因為人死了，遺囑才能確立，立遺囑的人還活著的時候，遺囑決不生效。因此，前約並不是沒有用血立的。」

(d) 這約的中保

提前二5——「因為上帝只有一位，在上帝和人中間也只有一位中保，就是降世為人的基督耶穌。」

來七22——「耶穌既然是用誓言立的，就成了更美的約的保證。」

來八6——「但是現在耶穌得了更尊貴的職分，正好像是更美的約的中保，這約是憑著更美的應許立的。」

討論問題

(1) 請列出聖經中提及的一些特別的約。

創卅一44；申廿九1；撒上十八3；撒下廿三5。

(2) 請列出一些毁約的記載。

創廿五32-34；來十二16、17；出卅二1-14；民十四；民十六；士二11；撒上二12；賽十四5；結十六59；何六7、八1，十4。

(3) 律法的頒佈在基本上有改變了約嗎？

羅四13-17；加三17-24。

複習問題

(1) 救贖之約是甚麼？它還有其他名稱嗎？它和恩典之約有甚麼關係？

(2) 它有甚麼聖經根據？

(3) 基督在這約中的職分是甚麼？

(4) 對基督來說，這約是恩典之約或是行為之約？

(5) 基督在這約中代表何人？

(6) 父要求基督的是甚麼？父應許的又是甚麼？

(7) 我們怎樣分辨恩典之約？

(8) 這分辨對下列問題有何影響？這約的另一方是誰？

(9) 這約中包含一切的應許是甚麼？

(10) 神對加入這約的人有何要求？

(11) 這約有何特徵？

(12) 這約是不可毁的和這約是可以毁除的，二者如何解釋？

(13) 你如何證明這約的惟一性？

(14) 這約是有條件的和沒有條件的，二者如何解釋？

(15) 它為可稱為一份遺囑？

(16) 這約首次的啟示在甚麼地方？

(17) 挪亞之約的性質是甚麼？

(18) 亞伯拉罕之約和西乃之約有何分別？

(19) 新約時期中的約有何特徵？

(10) 基督在恩典之約中有何職分？

(11) 成人如何能加入這約？

(12) 信徒的子女如何加入這約？

(13) 神要求他們甚麼？

(14) 沒有重生的人也可加入這約麼？

Part III: The Doctrine of Man in Relation to God

Chapter XI: Man in His Original State

From the discussion of the doctrine of God we pass on to that of man, the crown of God’s handiwork.

1. The Essential Elements of Human Nature. The usual view is that man consists of two parts, body and soul. This is in harmony with the self-consciousness of man, and is also borne out by a study of Scripture, which speaks of man as consisting of “body and soul,” Matt. 6:25; 10:28, or of “body and spirit,” Eccl. 12:7; I Cor. 5:3,5. Some are of the opinion that the words ‘soul’ and ‘spirit’ denote different elements, and that therefore man consists of three parts, body, soul, and spirit, Cf. I Thess. 5:23. It is evident, however, that the two words ‘soul’ and ‘spirit’ are used interchangeably. Death is sometimes described as a giving up of the soul, Gen. 35:18; I Kings 17:21, and sometimes as the giving up of the spirit, Luke 23:46; Acts 7:59. The dead are in some cases named “souls,” Rev. 9:6; 20:4, and in others ‘spirits,’ I Pet 3:19; Heb. 12:23. The two terms denote the spiritual element in man from different points of view. As spirit it is the principle of life and action, which controls the body, and as soul it is the personal subject, which thinks and feels and wills, and in some cases the seat of the affections.

2. The Origin of the Soul in Each Individual. There are three views respecting the origin of the individual souls.

a. Pre-existentialism. Some advocated the idea that the souls of men existed in a previous state, and that something that happened then accounts for their present condition. A few found in this an explanation of the fact that man is born as a sinner. This view finds no favor now.

b. Traducianism. According to this View men derive their souls as well as their bodies from their parents. This is the common view in the Lutheran Church. Support for it is found in the fact that nothing is said about the creation of Eve’s soul, and that descendants are said to be in the loins of their Fathers, Gen. 46:26; Heb. 7:9, 10. Furthermore, it seems to be favored by the fact that in the case of animals both body and soul are passed on from the old to the young, by the inheritance of family traits and peculiarities, and by the inheritance of sinful corruption, which is a matter of the soul more than of the body. However, it is burdened with serious difficulties. It either makes the parents creators, or assumes that the soul of man can be divided into various parts. Moreover, it endangers the sinlessness of Jesus.

c. Creationism. This holds that each soul is a direct creation of God, of which the time cannot be precisely determined. The soul is supposed to be created pure, but to become sinful even before birth by entering into that complex of sin by which humanity as a whole is burdened. This view is common in Reformed circles. It is favored by the fact that Scripture represents the body and the soul of man as having different origins, Eccl. 12:7; Isa. 42:5; Zech. 12:1; Heb. 12:9. Moreover, it is more in harmony with the spiritual nature of the soul, and safeguards the sinlessness of Jesus. It is not free from difficulties, however. It does not explain the inheritance of family traits, and may seem to make God the Creator of sinful souls.

3. Man as the Image of God. The Bible teaches that man is created in the image of God. According to Gen. 1:26, God said, “Let us make man in our image, after our likeness.” The two words ‘image’ and ‘likeness’ evidently denote the same thing. The following passages show that they are used interchangeably: Gen. 1:26, 27; 5:1; 9:6; I Cor. 11:7; Col. 3:10; Jas. 3:9. The word ‘likeness’ probably stresses the fact that the image is most like or very similar. There are different views of the image of God in man:

a. The Roman Catholic view:. Roman Catholics find the image of God in certain natural gifts with which man is endowed, such as the spirituality of the soul, the freedom of the will, and immortality. To these God added a supernatural gift, called original righteousness, to keep the lower nature in check. This is supposed to constitute man’s likeness to God.

b. The Lutheran view. The Lutherans are not all agreed on this point, but the prevailing opinion is that the image of God consists only in those spiritual qualities with which man was endowed at creation, namely, true knowledge, righteousness, and holiness. These may be designated original righteousness. This view is too restricted.

c. The Reformed view. The Reformed distinguish between the natural and the moral image of God. The former is the broader of the two, and is generally said to consist in man’s spiritual, rational, moral, and immortal being. This was obscured but not lost by sin. The latter is the image of God in the more restricted sense, and consists in true knowledge, righteousness, and holiness. This was lost by sin and is restored in Christ, Eph. 4:24; Col. 3:10. Since man retained the image in the broader sense, he can still be called the image or image-bearer of God, Gen. 9:6; I Cor. 11:7; 15:49; Jas 3:9.

4. Man in the Covenant of Works. God at once entered into covenant relationship with man. This original covenant is called the covenant of works.

a. Scripture proof for the covenant of works. (1) Paul draws a parallel between Adam and Christ in Rom. 5:12-21. In Adam all men died, but in Christ all those who are His are made alive. This means that Adam was the representative head of all men, just as Christ is now the representative head of all those who are His. (2) In Hos. 6:7 we read: “But they like Adam have transgressed the covenant” (Am. Rev.). Adam’s sin is called a transgression of the covenant.

b. The elements of the covenant of works. (1) The parties. A covenant is always a compact between two parties. In this case they are the triune God, the sovereign Lord of the universe, and Adam as the representative of the human race. Since these parties are very unequal, the covenant naturally partakes of the nature of an arrangement imposed on man. (2) The promise. The promise of the covenant was the promise of life in the highest sense, life raised above the possibility of death. This is what believers now receive through Christ, the last Adam. (3) The condition. The condition was that of absolute obedience. The positive command not to eat of the tree of the knowledge of good and evil was clearly a test of pure obedience. (4) The penalty. The penalty was death in the most inclusive sense of the word, physical, spiritual, and eternal. This consists not only in the separation of body and soul, but more fundamentally in the separation of the soul from God. (5) The sacrament(s). In all probability the tree of life was the only sacrament of this covenant,– if it was indeed a sacrament. It seems to have been appointed as a symbol and seal of life.

c. The present validity of the covenant of works. Arminians hold that this covenant was wholly set aside. But this is not correct. The demand of perfect obedience still stands for those who do not accept the righteousness of Christ. Lev. 18:5; Gal. 3:12. Though they cannot meet the requirement, the condition stands. It holds no more, however, for those who are in Christ, since He met the demands of the law for them. It ceased to be a way of life, for as such it is powerless after the fall.

To memorize. Passages bearing on:

a. The elements of human nature:

Matt. 10:28. “And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both body and soul in hell.”

Rom. 8:10. “And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness.”

b. The creation of the soul:

Eccl. 12:7. “And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.”

Heb. 12:9. “Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live?”

c. Man’s creation in the image of God:

Gen. 1:27. “And God created man in His own image, in the image of God created He him; male and female created He them.”

Gen. 9:6. “Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.”

d. Man in general even now tie image of God:

Gen. 9:6. Cf. above under c.

Jas. 3:9. “Therewith bless we the Lord and Father; and therewith curse we men, who are made in the likeness of God.”

e. The restoration of the image of God in man:

Eph. 4:24. “And put on the new man, that after God hath been created in righteousness and holiness of truth.”

Col. 3:10. “And have put on the new man, that is being renewed unto knowledge after the image of Him that created him.”

f. The covenant of works:

Hos. 6:7. “But they like Adam have transgressed the covenant.”

I Cor. 16:22. “For as in Adam all die, so also in Christ shall all be made alive.”

For Further Study:

a. How would you explain the passages which seem to imply that man consists of three elements, I Thess. 6:23; Heb. 4:12; compare Matt. 22:37.

b. Does man’s dominion over the rest of creation also form part of the image of God? Gen. 1:26, 28; Ps. 8:6-8; Heb. 2:5-9.

c. What indications of a covenant can you find in Gen. 2 and 3?

Questions for Review

1. What is the usual view of the elements of human nature, and how can this be proved?
2. What other view is there, and what passages seem to support it?
3. What different views are there as to the origin of the soul?
4. What are the arguments for, and the objections to each one of these?
5. Do the words ‘image’ and likeness denote different things?
6. What is the Roman Catholic, the Lutheran, and the Reformed view of the image of God in man?
7. What distinction do the Reformed make, and why is it, important?
8. What Bible proof have we for the covenant of works?
9. Who are the parties in the covenants?
10. What is the promise, the condition, the penalty, and the sacrament of the covenants?
11. In what sense does this covenant still hold?
12. In what sense is it abolished?

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Part III: The Doctrine of Man in Relation to God

Chapter XII: Man in the State of Sin

1. The Origin of Sin. The Bible teaches us that sin entered the world as the result of the transgression of Adam and Eve in paradise. The first sin was occasioned by the temptation of Satan in the form of a serpent, who sowed in man’s heart the seeds of distrust and unbelief. Scripture clearly indicates that the serpent, who appears as the tempter in the story of the fall, was but an instrument of Satan, John 8:44; Rom. 16:20; II Cor. 11:3; Rev. 12:9. The first sin consisted in man’s eating of the tree of the knowledge of good and evil. This eating was sinful simply because God had forbidden it. It clearly showed that man was not willing to subject his will unconditionally to the will of God, and comprised several elements. In the intellect it revealed itself as unbelief and pride, in the will as the desire to be like God, and in the affections an unholy satisfaction in eating of the forbidden fruit. As a result of it man lost the image of God in the restricts sense, became guilty and utterly corrupt, and fell under the sway of death, Gen. 3:19; Rom. 5:12; 6:23.

2. The Essential Nature of Sin. At present many substitute the word ‘evil’ for ‘sin,’ but this is a poor substitute, for the word ‘sin’ is far more specific. It denotes a kind of evil, namely, a moral evil for which man is responsible and which brings him under a sentence of condemnation. The modern tendency is to regard it merely as a wrong done to one’s fellow-beings misses the point entirely, for such a wrong can be called sin only in so far as it is contrary to the will of God. Sin is correctly defined by Scripture as “lawlessness,” I John 3:4. It is lack of conformity to the law of God, and as such the opposite of that love which is required by the divine law. The Bible always contemplates it in relation to the law, Rom. 1: 32; 2:12-14; 4:15; 5:13; Jas. 2:9, 10; I John 3:4. It is first of all guilt, making men liable to punishment, Rom. 3:19; 5:18; Eph. 2:8, and then also inherent corruption or moral pollution. All men are guilty in Adam, and are therefore born with a corrupt nature. Job 14:4; Jer. 17:9; Isa. 6:5; Rom. 8:5-8; Eph. 4:17-19. Sin has its seat in the heart of man, and from this center influences the intellect, the will, and the affections, in fact the whole man, and finds expression through the body. Prov. 4:23; Jer. 17:9; Matt. 15:19, 20; Luke 6:45; Heb. 3:12. In distinction from the Roman Catholics we maintain that it does not consist in outward acts only, but includes evil thoughts, affections, and intents of the heart. Matt. 5:22, 28; Rom. 7:7; Gal. 5:17, 24.

3. Sin in the Life of the Human Race. Three points deserve consideration here:

a. The connection between Adam’s sin and that of his descendants. This has been explained in three different ways.

(1) The earliest explanation is called the realistic theory, which is to the effect that God originally created one general human nature, which in course of time divided into as many parts as there are human individuals. Adam possessed the whole of this general human nature; and through his sin it became guilty and polluted. Naturally, every individual part of it shares this guilt and pollution.

(2) In the days of the Reformation the representative theory came to the foreground. According to this view Adam stood in a twofold relation to his descendants: he was their natural head, and he was their representative as the head of the covenant. When he sinned as their representative, this sin was also imputed to them, and as a result they are all born in a corrupt state. This is our Reformed view.

(3) A third theory, not as well known, is that of mediate imputation. It holds that the guilt of Adam’s sin is not directly placed to our account. His corruption is passed on to his descendants, and this makes them personally guilty. They are not corrupt because they are guilty in Adam, but guilty because they are corrupt.

b. Original and Actual Sin. We distinguish between original and actual sin. All men are born in a sinful state and condition, which is called original sin, and is the root of all the actual sins that are committed.

(1) Original sin. This includes both guilt and pollution. The guilt of Adam’s sin is imputed to us. Because he sinned as our representative, we are guilty in him. Moreover, we also inherit his pollution, and now have a positive disposition toward sin. Man is by nature totally depraved. This does not mean that every man is as bad as he can be, but that sin has corrupted every part of his nature and rendered him unable to do any spiritual good. He may still do many praiseworthy things in relation to his fellow-beings, but even his best works are radically defective, because they are not prompted by love to God nor done in obedience to God. This total depravity and inability is denied by Pelagians, Arminians, and Modernists, but is clearly taught in Scripture, Jer. 17:9; John 5:42; 6:44; 15:4, 5; Rom. 7:18, 23, 24; 8:7, 8; I Cor. 2:14; II Cor. 7:1; Eph. 2:1-3; 4:18; II Tim. 3:2-4; Tit. 1:16; Heb. 11:6.

(2) Actual sin. The term ‘actual sin’ denotes not only sins consisting in outward acts, but also those conscious thoughts, desires, and decisions that proceed from original sin. They are the sins which the individual performs in distinction from his inherited nature and inclination. While original sin is one, actual sins are manifold. They may be sins of the inner life, such as pride, envy, hatred, sensual lusts, and evil desires; or sins of the outer life, such as deceit, theft, murder, adultery, and so on. Among these there is one unpardonable sin, namely, the sin of blasphemy against the Holy Spirit, after which a change of heart is impossible, and for which it is not necessary to pray, Matt, 12:31, 32; Mark 3:28-30; Luke 12:10; Heb. 6:4-6; 10:26, 27; I John 5:16.

c. The Universality of Sin. Scripture and experience both teach us that sin is universal. Even the Pelagians do not deny this, though they ascribe it to external conditions, such as a bad environment, evil examples, and a wrong kind of education. There are passages in which the Bible directly asserts the universality of sin, such as I Kings 8:46; Ps. 143: 2; Prov. 20:9; Eccl. 7:20; Rom. 3:1-12, 19, 23; Gal 3:22; Jas. 3:2; I John 1:8, 10. Moreover, it teaches that man is sinful from birth, so that this cannot be considered as the result of imitation, Job 14:4; Ps. 51:5; John 3:6. Even infants are considered sinful, for they are subject to death, which is the penalty for sin, Rom. 5:12-14. All men are by nature under condemnation, and therefore need the redemption which is in Christ Jesus. Children are never made an exception to this rule. John 3:3, 5; Eph. 2:3; I John 5:12.

To memorize. Passages to prove:

a. That sin is guilt:

Rom. 5:18. “So then as through one trespass the judgment came unto all men to condemnation; even so through one act of righteousness the free gift came unto all men to justification of life.”

I John 3:4. “Every one that doeth sin doeth also lawlessness; and sin is lawlessness.”

Eph. 2:3. “Among whom we also all once lived in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.”

b. That sin is pollution:

Jer. 17:9. “The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?”

Rom. 7:18, “For I know that in me, that is in my flesh, dwelleth no good thing; for to will is present with me, but to do that which is good is not.”

Rom. 8:6. “For they that are after the flesh mind the things of the flesh; but they that are after the Spirit the things of the Spirit.”

c. That sin has its seat in the heart:

Jer. 17:9. Cf. above under b.

Matt. 16:19. “For out of the heart come forth evil thoughts murders, adulteries, fornications, thefts, false witness, railings.”

Heb. 3:12. “Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief, in falling away from the living God.”

d. That Adam’s guilt is imputed to us:

Rom. 5:12. “Through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned.” Also verse 19. “For as through one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.”

I Cor. 15:21, 22. “For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive.”

e. That man is totally depraved:

Jer. 17:9; Rom. 7:18; 8:5. Cf. under b. above.

g. That sin is universal:

I Kings 8:46. “For there is no man that sinneth not.”

Ps. 143:2. “And enter not into judgment with thy servant; for in thy sight no living man is righteous.”

Rom. 3:12. “They have all turned aside, they are become unprofitable; there is none that doeth good, no, not so much as one.”

I John 1:8. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

For Further Study:

a. Can you give some other scriptural names for sin? Job 15:- 5; 33:9; Ps. 32:1, 2; 55:15; Rom. 1:18; 5:15; I John 3:4.

b. Does the word ‘evil’ ever mean anything else than sin in Scripture? If so, what? Cf. Ex. 5:19; II Kings 6:33; 22:16; Ps. 41:8; 91:10; Prov. 16:4.

c. Does the Bible explicitly teach that man is a sinner from birth? Ps. 51:5; Isa. 48:8.

Questions for Review

1. What it the biblical view of the origin of sin?
2. What was the first sin, and what elements can be distinguished in it?
3. How would you prove that Satan was the real tempter?
4. What were the results of the first sin?
5. Do the words ‘sin’ and ‘evil’ mean the same Thing?
6. Where does sin have its seat in man?
7. Does sin consist only in outward acts?
8. What different views are there respecting the connection between Adam’s sin and that of his descendants?
9. What is original sin, and how does actual sin differ from it?
10. How do you conceive of total depravity?
11. What proof is there for the universality of sin?

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Part III: The Doctrine of Man in Relation to God

Chapter XIII: Man in the Covenant of Grace

For the sake of clearness we distinguish between the covenant of redemption and the covenant of grace. The two are so closely related that they can be and sometimes are, considered as one. The former is the eternal foundation of the latter.

1. The Covenant of Redemption. This is also called “the counsel of peace,” a name derived from Zech. 6:13. It is a covenant between the Father, representing the Trinity, and the Son as the representative of the elect.

a. The scriptural basis for it. It is clear that the plan of redemption was included in God’s eternal decree, Eph. 1:4 ff.; 3:11; II Tim. 1:9. Christ speaks of promises made to Him before He came into the world, and repeatedly refers to a commission which He received from the Father, John 5:30, 43; 6:38-40; 17:4-12. He is evidently a covenant head, Rom. 5:12-21; I Cor. 15: — 22. In Ps. 2:7-9 the parties of the covenant are mentioned and a promise is indicated, and in Ps. 40:7, 8 the Messiah expresses His readiness to do the Father’s will in becoming a sacrifice for sin.

b. The Son in the covenant of redemption. Christ is not only the Head but also the Surety of the covenant of redemption, Heb. 7:22, A surety is one who takes upon himself the legal obligations of another. Christ took the place of the sinner, to bear the penalty of sin and to meet the demands of the law for His people. By so doing He became the last Adam, a life-giving spirit, I Cor. 15:45. For Christ this covenant was a covenant of works, in which He met the requirements of the original covenant, but for us it is the eternal foundation of the covenant of grace. Its benefits are limited to the elect. They only obtain the redemption and inherit the glory which Christ merited for sinners.

c. Requirements and promises in the covenant of redemption. (1) The Father required of the Son that He should assume human nature with its present infirmities, though without sin, Gal. 4:4, 5; Heb. 2:10, 11, 14, 15; 4:15; that He should place Himself under the law to pay the penalty and to merit eternal life for the elect, Ps. 40:8; John 10:11; Gal. 1:4; 4:4, 5; and that He should apply His merits to His people by the renewing operation of the Holy Spirit, thus securing the consecration of their lives to God, John 10:28; 17:19-22; Heb. 5:7-9. (2) And the Father promised the Son that He would prepare for Him a body, Heb. 10:5, would anoint Him with the Holy Spirit, Isa. 42:1; 61:1; John 3:34, would support Him in His work, Isa. 42:6, 7; Luke 22:43 would deliver Him from the power of death and place Him at His own right hand, Ps. 16:8-11; Phil. 2:9-11, would enable Him to [s]end the Spirit for the formation of the Church, John 14:26; 15:26; 16:13, 14, would draw and preserve the elect, John 6:37, 39, 40, 44, 45, and would grant Him a numerous seed, Ps. 22:27; 72:17

2. The Covenant of Grace. On the basis of the covenant of redemption God established the covenant of grace. Several particulars call for consideration here.

a. The contracting parties. God is the first party in the covenant. He establishes the covenant and determines the relation in which the second party will stand to Him. It is not so easy to determine who the second party is. The prevailing opinion in Reformed circles is that it is the elect sinner in Christ. We should bear in mind, however, that the covenant may be viewed in two different ways: (1) As an end in itself, a covenant of mutual friendship or communion of life, which is realized in the course of history through the operation of the Holy Spirit. It represents a condition in which privileges are improved for spiritual ends, the promises of God are embraced by a living faith, and the promised blessings are fully realized. So conceived, it may be defined as that gracious agreement between God and the elect sinner in Christ, in which God gives Himself with all the blessings of salvation to the elect sinner, and the latter embraces God and all His gracious gifts by faith. Deut. 7:9; II Cron. 6:14; Ps. 25:10, 14; 103:17, 18. (2) As a means to an end, a purely legal arrangement for the realization of a spiritual end. It is evident that the Bible sometimes speaks of the covenant as including some in whom the promises are never realized, such as Ishmael, Esau, the wicked sons of Eli, and the rebellious Israelites who died in their sins. The covenant may be regarded as a purely legal agreement, in which God guarantees the blessings of salvation to all who believe. If we think of the covenant in this broader sense, we can say that God established it with believers and their children, Gen. 17:7; Acts 2:39; Rom. 9:1-4.

b. The promises and requirements of the covenant. Every covenant has two sides; it offers certain privileges and imposes certain obligations.

(1) The promises of the covenant. The main promise of the covenant, which includes all others, is contained in the oftrepeated words, “I will be a God unto thee and to thy seed after thee,” Jer. 31:33; 32:38-40; Ezek. 34:23-25, 30, 31; 36:25-28; Heb. 8:10; II Cor. 6:16-18. This promise includes all others, such as the promise of temporal blessings, of justification, of the Spirit of God, and of final glorification in a life that never ends. Job 19:25-27; Ps. 16:11; 73:24-26; Isa. 43:25; Jer. 31:33, 34; Ezek. 36:27; Dan. 12:2, 3; Gal. 4:4, 5, 6; Tit, 3:7; Heb. 11:7; Jas. 2:5.

(2) The requirements of the covenant. The covenant of grace is not a covenant of works; it requires no work with a view to merit. However, it does contain requirements and imposes obligations on man. By meeting the demands of the covenant man earns nothing, but merely puts himself in the way in which God will communicate to him the promised blessings. Moreover, it should be borne in mind that even the requirements are covered by the promises: God gives man all that He requires of him. The two things which He demands of those who stand in covenant relationship to Him are (a) that they accept the covenant and the covenant promises by faith, and thus enter upon the life of the covenant; and (b) that from the principle of the new life born within them, they consecrate themselves to God in new obedience.

c. The characteristics of the covenant. The covenant of grace is a gracious covenant, because it is a fruit and manifestation of the grace of God to sinners. It is grace from start to finish. It is also an eternal and inviolable covenant, to which God will always be true, though men may break it. Even in its widest extent it includes only a part of mankind, and is therefore particular. If its New Testament dispensation is called universal, this is done only in view of the fact that it is not limited to the Jews, as the Old Testament dispensation was. This covenant is also characterized by unity. It is essentially the same in all dispensations, though the form of its administration changes. The essential promise is the same, Gen. 17:7; Heb. 8:10, the gospel is the same, Gal. 3:8, the requirement of faith is the same, Gal. 3:6, 7, and the Mediator is the same, Heb. 13:8. The covenant is both conditional and unconditional. It is conditional because it is dependent on the merits of Christ and because the enjoyment of the life it offers depends on the exercise of faith. But it is unconditional in the sense that it does not depend on any merits of man. And, finally, it is testamentary as a free and sovereign disposition on the part of God. It is called a ‘testament’ in Heb. 9:16, 17. This name stresses the facts, (1) that it is a free arrangement of God; (2) that its New Testament dispensation was ushered in by the death of Christ; and (3) that in it God gives what He demands. The covenant of grace differs from the covenant of works in that it has a mediator. Christ is represented as the Mediator of the new covenant, I Tim. 2:5; Heb. 8:6; 9:15; 12:24. He is Mediator, not only merely in the sense that He intervenes between God and man to sue for peace and to persuade to it, but in the sense that He is armed with full power to do all that is necessary for the actual establishment of peace. As our Surety, Heb. 7:22, He assumes our guilt, pays the penalty of sin, fulfills the law, and thus restores peace.

d. Membership in the covenant. Adults can enter the covenant as a purely legal arrangement only by faith. And when they so enter it, they at the same time gain entrance into the covenant as a communion of life. They therefore enter upon the full covenant life at once. Children of believers, however, enter the covenant as a legal arrangement by birth, but this does not necessarily mean that they also at once enter it as a communion of life, nor even that they will ever enter it in that sense. Yet the promise of God gives a reasonable assurance that the covenant life will be realized in them. As long as they do not manifest the contrary we may proceed on the assumption that they possess the new life. When they grow up, they must accept their covenant responsibilities voluntarily by a true confession of faith. Failure to do this makes them covenant breakers. From the preceding it follows that unregenerate persons may temporarily be in the covenant as a purely legal relationship, Rom. 9:4. They are recognized as covenant children, are subject to its requirements and share its ministrations. They receive the seal of baptism, enjoy the common blessings of the covenant, and may even partake of some special operations of the Holy Spirit. If they do not accept the corresponding responsibilities, they will be judged as breakers of the covenant. The different dispensations of the covenant. (1) The first revelation of the covenant is found in Gen. 3:15, which is usually called the protevangel or the maternal promise. This does not yet refer to the formal establishment of the covenant. (2) The covenant with Noah is of a very general nature as a covenant with all flesh. It conveys only natural blessings, and is therefore often called the covenant of nature or of common grace. It is closeconnected, however, with the covenant of grace. It is also a fruit of the grace of God and guarantees those natural and temporal blessings which are absolutely necessary for the realization of the covenant of grace. (3) The covenant with Abraham marks its formal establishment. It is the beginning of the Old Testament particularistic administration of the covenant, which is now limited to Abraham and his descendants, Faith stands out prominently as its necessary requirement, and circumcision becomes its seal. (4) The covenant at Sinai is essentially the same as that established with Abraham, but now takes in the whole nation of Israel, and thus became a national covenant. Though it strongly stresses the keeping of the law, it should not be regarded as a renewed covenant of works. The law increased the consciousness of sin, Rom. 3:20, and became a tutor unto Christ, Gal. 3:24. Passover was added as a second sacrament. (5) The new covenant, as revealed in the New Testament, Jer. 31:31; Heb. 8:8, 13, is essentially the same as that of the Old Testament, Rom. 4; Gal. 3. It now breaks through the barriers of particularism and becomes universal in the sense that its blessings are extended to people of all nations. Its blessings become fuller and more spiritual, and baptism and the Lord’s Supper are substituted for the Old Testament sacraments.

To memorize. Passages bearing on:

a. Thee parties of the covenant:

Gen. 3:15. “And I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel.”

Gen. 3:15: “And I will put enmity between thee and the and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.” Ex. 19:5, 6a. “Now therefore, if ye will obey my voice indeed, and keep my covenant, then shall ye be mine own possession from among all peoples: for all the earth is mine: and ye shall be unto me a kingdom of priests, and a holy nation.”

Jer. 31:31-33, “Behold, the days come, saith Jehovah, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband unto them, saith Jehovah. But this is the covenant that I will make with the house of Israel after those days, saith Jehovah: I will put my law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be my people.”

Acts 2:39. “For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto Him.”

b. Its promises and requirements:

Cf. Gen. 17:7; Ex. 19:5; 6a; Jer. 31:33 under a. above, for the essential promise.

Gen. 15:6. “And he (Abraham) believed in Jehovah, and He reckoned it to him for righteousness.”

Ex. 19:5. “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own possession from among all peoples.”

Ps. 25:14. “The friendship of Jehovah is with them that fear Him; and He will show them His covenant.”

Ps. 103:17, 18. “But the lovingkindness of Jehovah is from everlasting to everlasting upon them that fear Him, and His righteousness unto children’s children; to such as keep His covenant, and to those that remember His precepts to do them.”

Gal. 3:7, 9. “Know therefore that they that are of faith, the same are sons of Abraham…. So then they that are of faith are blessed with faithful Abraham.”

c. Characteristics of the covenant:

Eternal. Gen. 17:19b. “And I will establish my covenant with him for an everlasting covenant for his seed after him.” Isa. 54:10. “For the mountains may depart, and the hills be removed; but my lovingkindness shall not depart from thee, neither shall my covenant of peace be removed, saith Jehovah that hath mercy on thee.” Isa. 24:5. “The earth also is polluted under the inhabitants thereof; because they have transgressed the laws, violated the statutes, broken the everlasting covenant.”

Unity. Gal. 3:7, 9 under b. above. Rom. 4:11. “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision; that he might be the father of all them that believe, though they be in uncircumcision, that righteousness might be reckoned unto them”

Testamentary. Heb. 9:17, 18. “For a testament is of force where there hath been death; for it doth never avail while he that made it liveth. Wherefore even the first covenant hath not been dedicated without blood.”

d. The Mediator of the covenant:

I Tim. 2:5. “For there is one God, one Mediator also between God and men, Himself man, Christ Jesus.” Heb. 7:22. “By so much also hath Jesus become the Surety of a better covenant.”

Heb. 8:6. “But now He hath obtained a ministry the more excellent, by so much as He is also the Mediator of a better covenant, which hath been enacted upon better promises.”

For Further Study:

a. Can you name some special covenants mentioned in the Bible? Gen. 31:44; Deut. 29:1; I Sam. 18:3; II Sam. 28:5.

b. Can you name instances of covenant breaking? Gen. 25:32- 34, cf. Heb. 12:16, 17; Ex. 32:1-14; Num. 14; Num. 16; Judg. 2:11 ff.; I Sam. 2:12 ff.; Isa. 24:5; Ezek. 16:59; Hos. 6:7; 8:1; 10:4.

c. Did the giving of the law change the covenant essentially? Rom. 4:13-17; Gal. 3:17-24.

Questions for Review

1. What is the covenant of redemption? By what other name is it known, and how is it related to the covenant of grace?
2. What scriptural evidence is there for it?
3. What is the official position of Christ in this covenants?
4. Was it for Christ a covenant of grace or a covenant of works.?
5. Whom does Christ represent in this covenant?
6. What did the Father require of Christ, and what did He promise Him?
7. What distinction do we apply to the covenant of grace?
8. How does this affect the question, who is the second party in the covenant?
9. What is the all-embracing promise of the covenant?
10. What does God require of those who are in the covenant?
11. What are the characteristics of the covenant?
12. In what sense is the covenant unbreakable, and in what sense breakable?
13. How can you prove the unity of the covenants?
14. In what sense is it conditional, and in what sense unconditional?
15. Why can it be called a testament?
16. Where do we find the first revelation of the covenant?
17. What was the nature of the covenant with Noah?
18. How did the covenant with, Abraham and the Sinaitic covenant differ?
19. What characterized the New Testament dispensation of the covenants?
20. What is the position of Christ in the covenant of grace?
21. How can adults become covenant members?
22. How do children of believers enter the covenant?
23. What is expected of them?
24. Can unregenerate persons be members of the covenants?