“无条件的拣选”合乎圣经吗？ Unconditional Election - is it Biblical? 原文链接：gotquestions.org/unconditional-election.html 诚之翻译 原译文链接：peddrluo.blog.163/blog/static/19480131220083111040935/?suggestedreading&wumii 问：“无条件的拣选”合乎圣经吗？ 答：无条件的拣选又被称为“不配得的恩惠”（Unmerited Favor）或“主权的拣选”（Sovereign Election）。光是新约（视翻译版本而定）就用了“选民”（eklektos – “chosen ones”）这个字达15次之多。“拣选”用了3次。“被选的”（Chosen）用了23次，而在这23次中，有11次是指基督徒。“选择”（译按：英文为chose，中文和合本译为“拣选”），如同约翰福音15：16所用，约出现15次。在这15次当中，有八次是指神对信徒的拣选。最后，“预定”（predestined）这个字出现5到6次（视翻译版本而定），而有四次是指人被预定得拯救。 无条件拣选教导在创世以前，只有限定数目的人被拣选成为神救赎恩典的承受者，而剩下之人的命运是被留在他们的堕落中（弗1：4；罗9：11-13；彼前2：8；启13：8）。同时，只有特定数目的人是被预旨（forordained，罗8：29）或预定（predestined）得拯救（弗1：5；徒13：48），得成为基督的样式（罗8：29），被收纳成为儿子（弗1：5）。所有被预定的，会无可置疑地，并确定是得救的（罗8：30；约6：39）。“选民”（The “elect”）被基督描述为那些“父赐给祂的”（约：37-39；17：2）。“赐给”（Given）是指神将选民给予基督，使祂降世并救赎之。 一些人得救是从起初就决定的（林前2：7；帖后2：13）。预定是神将祂的情感投注到特定的一些人身上的结果。这称为“预知”（foreknowledge，耶1：5；罗8：29；彼前1：2）。神知道所有的人，因为祂是无所不知的，但是祂只与选民有个人关系上的认识。注意马太福音7：23，主告诉假先知，祂从来不认识他们。这个特殊的知识是根据上帝的主权选择祂想要认识的人（出33：19）。关于拣选最重要需要明白的是这是为了神恩典的荣耀（弗1：6，12）。如果上帝要在祂的恩典上得到荣耀，按恩典真正的定义来说（罗11：6），人唯一得救的方法就是靠无条件的、不配的，以及主权的拣选。 如果人能在他的救恩上贡献任何事，那么，他就有邀功的理由（林前1：29；弗2：9）。唯独上帝能在最后得到荣耀；因此，预定是上帝能拯救人唯一的途径。虽然提摩太前书2：4教导的是上帝“愿万人得救”，我们不可忘记，上帝也同样想要得到荣耀。提摩太前书2：4完全没有要贬低以弗所书1：4-5。上帝选择要祂的公义与忿怒得着荣耀，也同样在祂的恩典与怜悯上得着荣耀。虽然拣选看起来似乎是不公与不义的，上帝却有权做任何祂所喜悦的事（但4：35；罗9：19-21）。 人是有罪的，完全配得永恒的地狱。因此，问题不能围绕着为什么上帝只选了一些人，而应该是为什么上帝拣选了一些人。最后需要记得的一件事是拣选只提到救 恩，而从来不是指咒诅。上帝从来没有拣选人到地狱，只拣选人上天堂。虽然上帝预定了万事，包括每个人的命运，但是祂只拣选人得拯救。预定与拣选不是同一件 事。无条件的拣选是重生的基础，也解答了为什么有些人会来就近基督，但是却有些人仍然留在不信当中。 一些误解 无条件的拣选并不是要否定福音布道，而是肯定之。 有一节美妙的经文可以在使徒行传18：9-10找到：「不要怕，只管讲，不要闭口，有我与你同在，必没有人下手害你，因为在这城里我有许多的百姓。」这就是保罗为什么在提摩太后2：10说：「所以我为选民凡事忍耐，叫他们也可以得着那在基督耶稣里的救恩和永远的荣耀。」拣选会激励并保证福音布道的成功。这就是基督说：「我另外有羊，不是这圈里的」（约10：16）的意思。无条件的拣选不是根据预先看见的行为。有些人会主张那很历史久远的异议，说神的拣选是因为祂预知那些会拣选祂的人，然后根据他们预知的信心来拣选他们。从这个观点来看，信心决定了拣选，而不是预定支配着信心。这是不可能的，因为经文并不支持这样的看法。 同时，根据全然堕落与可抗拒的恩典，预知的信心是不可能的。有些人说他们相信拣选不是无条件的，不是根据预知的信 心，且无条件的拣选是在创立世界以前就确立的，但是他们会说拣选是为所有的人，为了使他们得到救恩。换一个说法，所有的人都是被拣选的，并且预定得拯救， 但是他们有能力靠他们自己的选择破坏此拣选。这个论证在罗马书8：30之前，就马上站不住脚了。如果预定意味着所有的人都被拣选得着救恩，那么这就意味着所有的人都会得救，因为所有“预先所定下的人又召他们来……又称他们为义……叫他们得荣耀。”无条件的拣选并没有教导上帝上帝要把人送到地狱。是的，上帝是预定了万事，但是这不是说祂使人犯罪。这是你在神的主权和人的意志上会发现的悖论（paradox）。上帝预定了基督会死在十字架上（徒2：23；4：28；赛53章），但是人是甘愿地把祂钉死在十字架上。人自愿地恨恶基督，而这个愤恨应验了上帝的计划。人志愿的行动如何完成神主权的计划是一个悖论。 无条件拣选并不隐含着一个意思，是在天堂的人中，有人并不想在那里，却必须在那儿，因为他们是被拣选的。也不会有任何在地狱中的人，会气神没有拣选他们。这 听起来虽然很有奥秘的成分，但是圣经详尽地教导说所有的人会甘心情愿地选择去相信或拒绝，乃是根据上帝预定他们要如何选择。无条件的拣选并不排斥祷告，而 是加以肯定。这个真理是与福音布道吻合的。上帝使用那些对失丧的人的祷告，伴随着福音的信息，来召聚祂的迷失的羊。最后，没有人可以为任何人贴上标签，说 他不是选民，除非他们至死都不信，也没有人能为任何人贴上标签，说他们是选民，除非他们是真正相信的。拣选是个奥秘。因此，我们要向所有的人传讲福音的信 息（可16：15）。 逻辑推演 到现在为止，我们看到人是无力靠自己接受基督的。因此，一个非信徒必须重生才能看见神的国，并且相信基督。我们也看到为什么有些人得蒙重生，而有些人没有得 到重生：“无条件的拣选”。接下来，我们必须问一个非常关键而且是非常有争议的问题。无条件的拣选会影响救赎吗？基督是为谁而死的？祂的死是希望能救赎全 世界吗？或者，基督是为那些在世界开始之前就赐给祂的人的罪而死？我们必须着手讨论限定的救赎（Limited Atonement）或特定的赎罪（Particular Redemption）的教义。 peddrluo.blog.163/blog/static/19480131220083111040935/?suggestedreading&wumii Question: Unconditional election - is it biblical? gotquestions.org/unconditional-election.html#ixzz2lcJknOdt Answer:Unconditional election is a phrase that is used to summarize what the Bible teaches about the predestination—or the election—of people for salvation. It represents the second letter of the acronym TULIP, which is commonly used to enumerate the five points of Calvinism, also known as the Doctrines of Grace. Other terms for the same doctrine include “unmerited favor,” “sovereign election” or “adopted by God.” All these terms are good names for this doctrine because each reveals some aspect of the doctrine of election. However, more important than the term we use to describe the doctrine is how accurately the doctrine summarizes what the Bible teaches about election and predestination. The debate over unconditional election is not whether or not God elects or predestines people to salvation but upon what basis He elects them. Is that election based upon foreknowledge that those individuals will have faith in Christ, or is it based upon God’s sovereign choice to save them? As the word “unconditional” implies, this view believes that God’s election of people to salvation is done “with no conditions attached, either foreseen or otherwise.” God elects people to salvation by His own sovereign choice and not because of some future action they will perform or condition they will meet. Those who come to Christ become His children by His will, not by theirs. “They were not Gods children by nature or because of any human desires. God himself was the one who made them his children” (John 1:13 CEV). God, before the foundation of the world, chose to make certain individuals the objects of His unmerited favor or special grace (Mark 13:20;Ephesians 1:4-5;Revelation 13:8;Revelation 17:8). These individuals from every tribe, tongue and nation were chosen by God for adoption, not because of anything they would do but because of His sovereign will (Romans 9:11-13;Romans 9:16;Romans 10:20;1 Corinthians 1:27-29;2 Timothy 1:9). God could have chosen to save all men (He certainly has the power and authority to do so), and He could have chosen to save no one (He is under no obligation to save anyone). He instead chose to save some and leave others to the consequences of their sin (Exodus 33:19;Deuteronomy 7:6-7;Romans 9:10-24;Acts 13:48;1 Peter 2:8). There are many verses in both the Old and New Testaments that speak of election, and, when one looks at all the Bible teaches about election and predestination, it becomes obvious that God’s choice was not based on any foreseen act or response, but was based solely on God’s own good pleasure and sovereign will. Properly understood, God’s unconditional election is one link in the unbreakable chain of salvation seen inRomans 8:28-29: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.” All those who are predestined will be saved (John 6:39;Romans 8:30) because they are the ones that God the Father gives to Jesus Christ (John 6:37) who will raise them up on the last day (John 6:39;John 17:2). They are Christ’s sheep (John 10:1-30) who hear His voice and for whom He died (John 10:15) in order to give them eternal life and make them secure forever in the hand of God (John 10:26-30). There are several common misconceptions about unconditional election. First, it is important to understand that the doctrine does not teach that God’s choice is capricious or arbitrary. It is not random or made without reason. What it does teach is that God elects someone to salvation not because of something worthy God finds in that individual but because of His inscrutable, mysterious will. He makes the choice as to who will be saved for His own reasons, according to His own perfect will and for His own good pleasure (Ephesians 1:5). And while some object to the doctrine of election as being unfair, it is nevertheless based upon God’s will and it pleases God; therefore, it must be good and perfectly just. Another misconception is that unconditional election precludes and stifles evangelism, but the reality is just the opposite—it empowers and confirms it. When one correctly understands that God has not only elected certain individuals to salvation but also has ordained the means of salvation—the preaching of the gospel (Romans 1:16;Romans 10:14-17)—it empowers the spreading of the gospel message and the call to evangelism. We see this very thing in Paul’s writing to Timothy in the midst of deep persecution. “I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ…” (2 Timothy 2:10). A proper understanding of the doctrine of election encourages evangelism and guarantees its success. It overcomes the fear of failure when sharing the gospel and empowers people to remain faithful to the message in times of great persecution. They know that the power lies in the gospel message and in God’s sovereign election and not in their own feeble presentation. A biblical understanding of election helps one share the gospel freely with all people, knowing that any one of them could be Christ’s sheep whom He is calling into His fold (John 10:16). It is not up to us to determine if someone is elect or non-elect, and there is always a hope of salvation for anyone who will repent and believe in Christ. The gospel message should be preached to all people in the knowledge that God will use it to draw His sheep to Himself. Unconditional election also does not mean that there will be people in heaven who do not want to be there, nor will there be people in hell who wanted to be saved but could not be because they were not elect. Unconditional election properly recognizes that, apart from God’s supernatural work in the life of a sinner, men will always choose to reject God and rebel against Him (see the article on Total Depravity for more information on this subject). What unconditional election does correctly recognize is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. Because they are “his sheep…they hear his voice and follow him” (John 10:1-30). As for the non-elect, God is still gracious to them, but because of their sin they are not thankful for that grace, nor do they acknowledge Him as God (Romans 1:18-20). Consequently, they receive the just punishment due them. Those whom God elects are beneficiaries of His sovereign grace and mercy, and those whom He does not elect receive the justice they have earned. While the elect receive God’s perfect grace, the non-elect receive God’s perfect justice. Those who argue against unconditional election often use verses like1 Timothy 2:4andJohn 3:16. How can we reconcile election with a verse likeI Timothy 2:4, that says that God “desires all men to be saved,” orJohn 3:16, that says God “so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life”? The answer lies in correctly understanding the will of God and the love of God. God’s passive will needs to be understood in contrast to His decreed will (those things He foreordains to happen). The passive will of God includes the things He might desire in a sense but does not foreordain or bring to pass. Certainly, if God is sovereign and all-powerful, as the Bible declares Him to be, then He could bring about the salvation of all men, if that was His decreed or pre-determined will. Reconciling this verse and others with the many that teach election is an unconditional choice of God is no more difficult that recognizing that there are things God might desire but does not decree to happen. It could be said that God does not desire men to sin but as part of his predetermined plan He allows them to sin. So while there is a real sense in which God does not take pleasure in the destruction of the wicked and desires that all be saved, His pre-determined plan allows for the fact that some will go to hell. In a similar way, concerningJohn 3:16and God’s love, the difference lies in God’s general love for all creation and all humanity versus His specific love for His children, the elect. The difference is that God’s love for His elect is an intensive love that has Him actually doing something about their lost condition instead of simply sitting by wishing that they would in turn love Him, a picture so often conjured up by those who believe themselves to be in control of their own eternal destiny. In a generic sense, God desires all to be saved and He loves all of humanity, but that is completely different from the specific love He has for His elect and His desire and provision for their salvation. When one examines what the Bible teaches about election and predestination, it becomes clear that the doctrine of unconditional election does accurately represent what the Bible teaches on this important subject. While this—or any of the other Doctrines of Grace—can stand on their own merit, their importance becomes even clearer when they are considered together systematically with all the Bible teaches about salvation. They essentially serve as building blocks, with each one furnishing a necessary part of a biblical understanding of salvation. Total depravity defines man’s need for salvation and reveals his hopelessness when left to his own resources. It leaves man with the question “Who can be saved?” The answer lies in an understanding of unconditional election—God’s sovereign choice to save people despite their depravity and based solely on His redeeming for Himself people from every tribe, tongue and nation. This He accomplishes by predestinating them “to adoption as sons by Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:5). A proper understanding of this doctrine should not result in questioning the justice of God, but instead in marveling at His great mercy. The question we really should ask is not why God chooses only some to salvation, but why He would choose any at all. Read more:gotquestions.org/unconditional-election.html#ixzz2lcJknOdt
Posted on: Mon, 25 Nov 2013 13:01:58 +0000
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