创作的梦

如梦初醒总是不好受,不过心里又开始寻(xín )思:这音乐和恩赐还不都是主给的?她也只是复刻而已!嘿嘿,Get U’re Dream!

Joseph, the Butler and the Baker

前段时间不知何故,总随口哼起一个调子,不但朗朗上口,韵律中还透露着一些积极、艺术的味道。第一反应自然是:这肯定是以前听过的某首歌!但尝试过各种搜索和听歌识曲后仍然一无所获。

调子还是在哼,不论有意无意。后来胆子也大起来了,开始寻(xín )思:这有没有可能是我自己的创作?还别说,自从产生这个念头后,再哼起这个调调,浑身都更有劲儿了。

或许是神不太喜欢看人沉溺于错误的美梦,所以短短几周内就不幸找到了原型(archetype),自然而然也就反过来证明我只是复刻(ectype)。事后看来能找到原型的几率着实是非常低:正好在apple music里点了某个人,然后正好想看看她这个专辑,然后又看了另一个,然后进去只点了一首……梦就结束了。

如梦初醒总是不好受,不过心里又开始寻(xín )思:这音乐和恩赐还不都是主给的?她也只是复刻而已!嘿嘿,Get U’re Dream!(ZARD

罗8:29的“预先知道”是什么意思?(James Faris)

「因为祂预先所知道的人,就预先定下效法祂儿子的模样,使祂儿子在许多弟兄中作长子。」(罗八29)

原标题:What Does “Foreknew” Mean In Romans 8:29?
作者:James Faris
译者:诚之
译自:http://theaquilareport.com/what-does-foreknew-mean-in-romans-829/
转自:https://yimawusi.net/2021/02/02/what-does-foreknew-mean
编辑:若水漫海(仅增补原文、链接以及漏译部分)


「因为祂预先所知道的人,就预先定下效法祂儿子的模样,使祂儿子在许多弟兄中作长子。」(罗八29

“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.” Romans 8:29 (ESV)

罗马书八章29节的“预先知道”(编注:原文为προέγνω / proegnō [4267])是什么意思呢?这节经文的意思是上帝提前望穿时间,事先知道谁会相信基督,并因此预定他们会效法耶稣的模样吗(译按:这是亚米念主义的观点)?还是它告诉我们,当上帝衡量各种变数和祂的被造物可能的决定时,所得到的某种“中间知识”(译按:这是莫林那主义[Molinism]的观点)?这些与历史上的改革宗对预知的理解相反的说法,想要保留的都是人不受限制的意志。

What does “foreknew” mean in Romans 8:29? Does it mean God looked ahead through time and knew in advance who would believe in Christ and thus predestined them to be conformed to the image of Jesus? Perhaps it reveals some kind of “middle knowledge” of God as he weighed various contingencies and possible decisions of his creatures? These options, which stand opposed to the historic reformed understanding of foreknowledge, seek to preserve unrestricted freedom of man’s will.

对这段经文提两个问题会有助于我们思考。第一是关于背景:上帝预知的对象是什么?第二,预知这个词的含义是什么?(编注:这一段为编者译,原译者未译)

It’s helpful to ask two questions of the text at this point. First, to get the context, what is the object of God’s foreknowledge? Second, what is the meaning of the word?

罗马书八章29节里,上帝的预知的对象是人。上帝在这里所说的不是祂预先知道人的倾向、选择、或是行动。上帝所预知的不是人的信心,而是预知。上帝选择要拯救人,不是根据祂预见人的工作或决定。圣经很清楚说明,我们是靠著上帝主权的恩典、藉著信心得救的(如:罗九11-13弗二8-9)。Robert Raymond 在他的系统神学著作(A New Systemic Theology of the Christian Faith)里,注解以弗所书一章4节这节平行经文时写到:“上帝在创世以前拣选我们,使我们成为圣洁,而不是因为祂看到我们会成为圣洁而拣选我们。”

The object of God’s foreknowledge in Romans 8:29 is people. God does not say here that he foreknew inclinations, choices, or actions. It is not faith God foreknew; he foreknew people. God did not choose to save based on foreseen human works or decisions; Scripture is clear that we are sovereignly saved by grace through faith (e.g. Romans 9:11-13, Ephesians 2:8-9). Commenting on the parallel passage in Ephesians 1:4, Robert Reymond writes in his A New Systematic Theology of the Christian Faith, “God chose us before the creation of the world that we should be holy, not because he saw that we would be holy.”

这个字是什么意思呢?在圣经里,它的意思可以是“先见”(prescience),或仅仅是事先知道(如:徒廿六5彼后三17)。威斯敏斯特大要理问答14是按这个意思来使用这个词的:“上帝按照祂毫无错谬的预知,以及祂自由的、永不改变的旨意计画,以创造并护理之工,来执行祂的旨意。”

What does the word mean? In Scripture, It can mean “prescience” or merely to know in advance (e.g. Acts 26:5, 2 Peter 3:17). The Westminster Larger Catechism Answer 14 uses the English word in that sense: “God executeth his decrees in the works of creation and providence, according to his infallible foreknowledge, and the free and immutable counsel of his own will.”

但是,既然上帝的预知,尤其在罗马书八章29节,其对象是人,我们就必须看到《旧约》里与“认识”平行的词,它们的用法与这个词之间的关联。在旧约圣经里,“认识”的意思是指有亲密的知识,正如亚当“认识”夏娃(编注:ESV为knew),因而怀了他们的儿子(创四1;和合本译为:亚当和夏娃“同房”)。这个词常常被用来描述上帝拣选祂的子民。创十八19论到亚伯拉罕,说:“我眷顾他(译按:《新译本》作“我拣选了他”;希伯来文原文就是“认识”;),为要叫他吩咐他的众子和他的眷属遵守我的道,秉公行义,使我所应许亚伯拉罕的话都成就了。” 主在每个孩子诞生前就认识他们,因此当祂在耶利米书说到这点,祂头脑里对耶利米必定已有更密切的认识:“我未将你造在腹中,我已晓得你;你未出母胎,我已分别你为圣;我已派你作列国的先知。”(耶一5)。类似的用法充斥在旧约圣经里(参:诗一6一四四3何十三4-5摩三2

But especially since the object of God’s foreknowledge in Romans 8:29 is people, we must see the connection to the use of the parallel word for knowing in the Old Testament. To know in the Hebrew Scriptures is to know intimately, as Adam did Eve when they conceived their son (Genesis 4:1). The word is frequently used to describe God’s election of his people. Genesis 18:19 says of Abraham, “For I have chosen [known] him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.” The Lord knew of every child before he or she was born, so he must have something more intimate in mind when in speaking to Jeremiah when he said, “Before I formed you in the womb Iknew you, and before you were born I consecrated you; I appointed you a prophet to the nations” (Jeremiah 1:5). Similar uses abound in the Old Testament (c.f. Psalm 1:6, 144:3; Hosea 13:4-5, Amos 3:2).

上帝对祂百姓亲密的、充满爱意的知识的这个主题,延续到了新约圣经:“然而,上帝坚固的根基立住了;上面有这印记说:‘主认识谁是祂的人’;又说:‘凡称呼主名的人总要离开不义’。” (提后二19;参:林前八3:若有人爱神,这人乃是神所知道的。)当然,从一个纯粹知识的角度,主认识世上的每一个人,因此在这些例子里,经文明显是论到一种更亲密的个人关系。

The theme of God’s intimate, loving knowledge of his people carries into the New Testament, “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity’” (2 Timothy 2:19, c.f. 1 Corinthians 8:3). Certainly, the Lord knows every person on earth from a standpoint of bare knowledge, so the text is clearly speaking of something more personal in these cases.

在天父对祂爱子的预知上,最能看到这种爱的关係:“基督在创世以前是预先被神知道的,却在这末世才为你们显现。”(彼前一20

Love is seen most of all in the Father’s foreknowledge of his own Son, “He was foreknown before the foundation of the world but was made manifest in the last times for your sake” (1 Peter 1:20).

相对于此种对人的灵魂充满爱意的认识,上帝对这些悖逆者宣告说:“我从来不认识你们”(太七23;参:太廿五11-12

In contrast to this loving knowledge of souls, God will declare to rebels “‘I never knew you” (Matthew 7:22, c.f. Matthew 25:11-12).

因此,慕理(John Murray)在他为罗马书所作的注释书里,为预知这个词所作的结论是:上帝所“预先知道”的人,就是“祂特别关心的人”,或“祂从永恒就以与众不同的爱和喜悦来认识的人”,这实际就等同于“祂所预爱的人(forelove)”。(编注:最后一句为编者译,原译者未译)

Thus, in his commentary on Romans, John Murray concludes of the word “foreknew”, “It means ‘whom he set regard upon’ or ‘whom he knew from eternity with distinguishing affection and delight’ and is virtually equivalent to ‘whom he foreloved.’”

在下一节经文里,上帝也预定这些人直到末了。这个预定的行动,从逻辑来说,是根植于祂对祂子民亲密的预知。

God also predestines these people to the end described in the next verse. That predestinating act is logically rooted in his intimate foreknowledge of his people.

因此,“预知”这个词的意思是上帝爱(forelove)祂的百姓。它是在描述这样的一种爱:上帝出于祂单纯的美意,在永恒里爱祂的百姓。这对上帝的子民来说是个好消息,即既然我们救恩的确据是根植于上帝永恆的爱,我们就相信祂会叫万事互相效力——即使我们现在有艰难的处境——使我们得著益处(罗八28),而且没有任何事可以叫我们与上帝在我们主耶稣基督里的爱隔绝(罗八39)。赞美主!

So, the word “foreknew” means that God foreloved his people. It describes love with which he loved his people his people in eternity past out of his mere good pleasure. The good news for the people of God is that since our assurance of salvation is rooted in God’s eternal love we can trust that he is working all things – even difficult circumstances in our lives at present – for our good (Romans 8:28) and that nothing will be able to separate us from the love of God in Christ Jesus our Lord (Romans 8:39). Praise the Lord!


James Faris是印城第二改革宗长老教会的牧师。本文首刊于Gentle Reformation,蒙授权使用。

Ch17 | Frame《系统神学导论》勘误及要点提携

编著者前言:本材料为John M. Frame 著作《救恩出于主耶和华——系统神学导论》(Salvation Belongs to the Lord: An Introduction to Systematic Theology)的学习材料,由编著者对内容负责,若有错误都归于编著者,与作者无关。若有裨益和美善之处,都归于上帝(因为祂是美善之源)和本书作者Frame(因为他水平颇高,此书功劳较大)。也鸣谢若水漫海的管理员予以编辑刊登。点击此处可下载正版PDF电子书,供还没有书的弟兄姊妹学习。(此书中文版权是免费开放的,故非盗版。)

 

  1. P.111,第二段段首,当作“……坚忍的教义,就是这新生命会一直持续到底;……”。

 

  1. P.111,第三段段末,当作“凡上帝在祂爱子里收纳,并借祂的圣灵有效地呼召且分别为圣的人,不能完全或最终从蒙恩的状态中堕落;反而一定会在其中坚忍到底,且永远得救。”;“永远得救”(eternally saved)既是指得救乃是确定不移的,也是指得救的功效达到永恒,又是提醒信徒,他们可以在所有的事物、危难中得蒙上帝的拯救和帮助。

 

  1. P.112,第二段段末,去掉“直到”。

 

  1. P.113,第三段,关于《希伯来书》10:26-31,“分别为圣”不代表得救,旧约以色列人也可以说是分别为圣的上帝子民,却多有背道的,教会成员既然已经表明信仰(虽然可能是假信),进入信仰团体,承诺与世俗分别,也就算是分别为圣的。他们若背道,受的审判更重。

 

  1. P.114,第二、第三段,简单来说,按神性而言,上帝之为上帝,祂的荣耀就永远不会变动。但现在主耶稣已经道成肉身,按人性而言,祂的荣耀可以永远加添,而我们又可以说,祂是上帝。所以在这个意义上,上帝的荣耀竟然可以无限增加了(虽然按神性而言,祂的荣耀依旧不改变)。

 

  1. P.114,第六段段首,当作“得荣耀(按救恩次序而言)也是救恩带来的祝福之一。”

 

  1. P.114,倒数第二段,引用经文为《以弗所书》3:13,不是3:9。

 

作者简介:John M. Frame(1939年4月8日出生于宾夕法尼亚州匹兹堡)是一位美国基督教哲学家和加尔文主义神学家,为美国加州威斯敏斯特神学院教授,他在认识论和预设护教学、系统神学和伦理学方面的工作尤为突出。作为范泰尔的学生,John M. Frame是Cornelius Van Til思想的最重要的解释者和批评家之一。

合集 | Frame《系统神学导论》勘误及要点提携

本材料为John M. Frame 著作《救恩出于主耶和华——系统神学导论》的学习材料,由编著者对内容负责,若有错误都归于编著者,与作者无关。若有裨益和美善之处,都归于上帝(因为祂是美善之源)和本书作者Frame(因为他水平颇高,此书功劳较大)。也鸣谢若水漫海的管理员予以编辑刊登。文末附有原书PDF文件,供还没有书的弟兄姊妹学习。(此书中文版权是免费开放的,故非盗版。)

编著者前言:本材料为John M. Frame 著作《救恩出于主耶和华——系统神学导论》(Salvation Belongs to the Lord: An Introduction to Systematic Theology)的学习材料,由编著者对内容负责,若有错误都归于编著者,与作者无关。若有裨益和美善之处,都归于上帝(因为祂是美善之源)和本书作者Frame(因为他水平颇高,此书功劳较大)。也鸣谢若水漫海的管理员予以编辑刊登。点击此处可下载正版PDF电子书,供还没有书的弟兄姊妹学习。(此书中文版权是免费开放的,故非盗版。)

 

  • 第一章
  • 第二章
  • 第三章
  • 第四章
  • 第五章
  • 第六章
  • 第七章
  • 第八章
  • 第九章
  • 第十章
  • 第十一章
  • 第十二章
  • 第十三章
  • 第十四章
  • 第十五章
  • 第十六章
  • 第十七章
  • 第十八章

 

作者简介:John M. Frame(1939年4月8日出生于宾夕法尼亚州匹兹堡)是一位美国基督教哲学家和加尔文主义神学家,为美国加州威斯敏斯特神学院教授,他在认识论和预设护教学、系统神学和伦理学方面的工作尤为突出。作为范泰尔的学生,John M. Frame是Cornelius Van Til思想的最重要的解释者和批评家之一。