STUDENTS of historical theology, even those who entertain a radically different view of the history of divine revelation from that which governs the thought of classic Reformed theology, have recognized that the covenant theology marked an epoch in the appreciation and understanding of the progressiveness of divine revelation.
历史神学的学者们，即使是那些持有与经典改革宗神学思想截然不同的神圣启示历史观的人，也已经认识到圣约神学在理解和认知神圣启示的渐进性方面标志着一个时代。
中文下载
William Robertson Smith, for example, gives the following appraisal: ‘With all its defects, the Federal theology of Cocceius is the most important attempt, in the older Protestant theology, to do justice to the historical development of revelation’.
例如，威廉·罗伯逊·史密斯给出了以下评价：”尽管有各种缺陷，科克修斯的联邦神学是早期新教神学中对启示历史发展公正处理的最重要尝试。”
Geerhardus Vos, steeped in and sympathetic towards the covenant theology, says that it ‘has from the beginning shown itself possessed of a true historic sense in the apprehension of the progressive character of the deliverance of truth.’
深浸于圣约神学并对其抱有同情的霍志谦说，圣约神学”从一开始就显示出在理解真理传递的渐进性特征方面具有真正的历史意识。”
When we use the term “covenant theology”, however, we must not restrict this evaluation to the more fully developed covenant theology of the seventeenth century.
然而，当我们使用”圣约神学”这个术语时，我们不应该将这一评价仅限于十七世纪更加充分发展的圣约神学。
For in John Calvin there is a distinct emphasis upon the historic progressiveness and continuity of redemptive revelation.
因为在约翰·加尔文那里，对救赎启示的历史渐进性和连续性有着明显的强调。
We need only to be reminded of the Institutes, Book II, Chapters x and xi where he unfolds in detail the similarities and differences of the two Testaments.
我们只需要想起《基督教要义》第二卷第十章和第十一章，在那里他详细展开了新旧两约的相似性和差异性。
It is in connection with this discussion that he says: ‘The covenant of all the fathers is so far from differing substantially from ours, that it is the very same.
正是在这一讨论中，他说：”所有先祖的圣约不但没有在实质上与我们的圣约不同，而且是完全相同的。
Only the administration varies.’
只是施行方式有所不同。”
Later, in one of the most significant statements relevant to this subject, he says: ‘If the subject still appears involved in any obscurity, let us proceed to the very form of the covenant; which will not only satisfy sober minds, but will abundantly prove the ignorance of those who endeavour to oppose it.
后来，在与这个主题相关的最重要的陈述之一中，他说：”如果这个主题仍然显得有些模糊，让我们进入圣约的具体形式；这不仅会满足冷静的头脑，而且会充分证明那些试图反对它的人的无知。
For the Lord has always covenanted thus with his servants: ‘I will be to you a God, and ye shall be to me a people” (Lv. xxvi. 12).
因为主总是这样与祂的仆人立约：’我要作你们的神，你们要作我的子民’（利未记26章12节）。
These expressions, according to the common explanation of the prophets, comprehend life, and salvation, and consummate felicity.’
根据先知们的共同解释，这些表达包含了生命、救恩和完全的福乐。”
Nothing could be more pertinent to the perspective which is indispensable to the proper understanding of covenant revelation than the recognition that the central element of the blessing involved in covenant grace is the relationship expressed in the words, ‘I will be your God, and ye shall be my people’.
没有什么比认识到圣约恩典所涉及的福分的核心要素是”我要作你们的神，你们要作我的子民”这句话所表达的关系，更能切中正确理解圣约启示所必不可少的观点了。
The covenant theology not only recognized the organic unity and progressiveness of redemptive revelation but also the fact that redemptive revelation was covenant revelation and that the religion of piety which was the fruit and goal of this covenant revelation was covenant religion or piety.
圣约神学不仅认识到救赎启示的有机统一性和渐进性，而且认识到救赎启示就是圣约启示，以及作为这种圣约启示的果实和目标的敬虔宗教就是圣约宗教或敬虔。
The necessity of this conclusion can readily be shown by the fact that the relation of grace and promise established by God with Abraham was a covenant relation.
这个结论的必要性可以通过以下事实轻易地证明：神与亚伯拉罕建立的恩典和应许的关系是一种圣约关系。
It is this Abrahamic covenant, so explicitly set forth in Genesis xv and xvii, that underlies the whole subsequent development of God’s redemptive promise, word, and action.
正是这个在创世记十五章和十七章中如此明确阐述的亚伯拉罕之约，构成了神救赎应许、话语和行动后续整个发展的基础。
It is in terms of the promise given to Abraham, that in him and in his seed all the families of the earth would be blessed, that God sent forth His Son in the fulness of time in order that He might redeem them that were under the law and all without distinction might receive the adoption of sons.
正是根据给亚伯拉罕的应许，即地上的万族都要因他和他的后裔得福，神在时候满足的时候差遣祂的儿子，为要救赎那在律法以下的人，使所有人都能无分别地得着儿子的名分。
It is in fulfilment of this promise to Abraham that there is now no longer Jew nor Gentile, male nor female, bond nor free, that Christ is all and in all, and that all believers are blessed with faithful Abraham.
正是在履行对亚伯拉罕的这个应许中，现在不再有犹太人与外邦人，男与女，为奴的与自主的之分，基督是一切，又在一切之内，所有信徒都与信实的亚伯拉罕一同蒙福。
The redemptive grace of God in the highest and furthest reaches of its realization is the unfolding of the promise given to Abraham and therefore the unfolding of the Abrahamic covenant.
神的救赎恩典在其实现的最高和最远程度上，是对给亚伯拉罕的应许的展开，因此是亚伯拉罕之约的展开。
Soteriology is covenant soteriology and eschatology is covenant eschatology.
救恩论是圣约救恩论，末世论是圣约末世论。
The covenant theology was governed by this insight and by this conception.
圣约神学受这种洞见和这种概念所指导。
It was in the Reformed theology that the covenant theology developed, and the greatest contribution of covenant theology was its covenant soteriology and eschatology.
圣约神学是在改革宗神学中发展起来的，圣约神学最大的贡献是其圣约救恩论和圣约末世论。
It would not be, however, in the interests of theological conservation or theological progress for us to think that the covenant theology is in all respects definitive and that there is no further need for correction, modification, and expansion.
然而，如果我们认为圣约神学在所有方面都是决定性的，不再需要进一步的纠正、修改和扩展，这并不符合神学保守或神学进步的利益。
Theology must always be undergoing reformation.
神学必须始终经历改革。
The human understanding is imperfect.
人的理解是不完美的。
However architectonic may be the systematic constructions of any one generation or group of generations, there always remains the need for correction and reconstruction so that the structure may be brought into closer approximation to the Scripture and the reproduction be a more faithful transcript or reflection of the heavenly exemplar.
无论任何一代或几代人的系统性建构多么具有建筑学特色，总是需要纠正和重建，使结构更接近圣经，使再现成为天上范例更忠实的誊写或反映。
It appears to me that the Covenant theology, notwithstanding the finesse of analysis with which it was worked out and the grandeur of its articulated systematization, needs recasting.
在我看来，圣约神学尽管具有精细的分析和宏伟的系统化表述，仍需要重新铸造。
We would not presume to claim that we shall be so successful in this task that the reconstruction will displace and supersede the work of the classic covenant theologians.
我们不敢声称在这项任务中会如此成功，以至于这种重建会取代和超越经典圣约神学家的工作。
But with their help we may be able to contribute a little towards a more biblically articulated and formulated construction of the covenant concept and of its application to our faith, love, and hope.
但在他们的帮助下，我们也许能够为圣约概念及其在我们信、望、爱中的应用作出更符合圣经的表述和构建贡献一点力量。
Table of Contents
目录
Introduction
引言
Definition Of The Term ‘Covenant
“圣约”一词的定义
The Use Of The Term In Scripture
这个词在圣经中的使用
(a) Covenants Between Men
（甲）人与人之间的圣约
(b) Covenants Made By Man With God
（乙）人与神所立的圣约
(c) Divine Covenants
（丙）神圣的圣约
The Post-Diluvian Noahic Covenant
洪水后的挪亚之约
The Abrahamic Covenant
亚伯拉罕之约
The Mosaic Covenant
摩西之约
The Davidic Covenant
大卫之约
Covenant In The New Testament
新约中的圣约
(a) The New Covenant And The Old
（甲）新约与旧约
(b) The Concept Of “Testament”
（乙）”约书”的概念
Conclusion
结论