Teolojia ya Agano, Maandiko na Maungamo ya Kireformed — Sehemu ya 2: Agano la Ukombozi na Agano la MatendoCovenant Theology, Scripture, and Reformed Confessions — Unit 2: The Covenant of Redemption and the Covenant of Works

Mstari MkuuKey Verse

"Kwa maana kama kwa kuasi kwake mtu mmoja, wengi walifanywa wenye dhambi, kadhalika kwa kutii kwake mmoja, wengi watafanywa kuwa wenye haki." (Warumi 5:19, SUV)"For as by one man's disobedience many were made sinners, so also by one Man's obedience many will be made righteous." (Romans 5:19, NKJV)

Malengo ya KujifunzaLearning Objectives

Utakapomaliza kipindi hiki, unapaswa kuweza:When you finish this unit, you should be able to:

1. Kueleza agano la ukombozi kama makubaliano ya Baba na Mwana kabla ya wakati ya kuokoa watu, na kutaja Maandiko yanayoliunga mkono.1. Explain the covenant of redemption as the Father's and the Son's agreement before time to save a people, and name the Scriptures that support it.

2. Kueleza kwa haki pingamizi dhidi ya agano la ukombozi, na kuyajibu.2. State fairly the objections to the covenant of redemption, and answer them.

3. Kueleza agano la matendo lililofanywa na Adamu, ahadi yake, amri yake, adhabu yake na ishara yake.3. Describe the covenant of works made with Adam, its promise, its command, its penalty and its sign.

4. Kueleza uongozi wa Adamu (headship) na jinsi Paulo anavyoutumia katika Warumi 5 kufundisha kazi ya Kristo.4. Explain Adam's headship and how Paul uses it in Romans 5 to teach the work of Christ.

5. Kutaja pingamizi kuu dhidi ya agano la matendo, pamoja na mjadala wa wanahistoria kuhusu chimbuko lake, na kuyajibu kutoka katika Maandiko na maungamo ya imani.5. State the main objections to the covenant of works, including the historians' debate about its origin, and answer them from Scripture and the confessions.

TunaposimamaWhere We Stand

Kozi hii imeandikwa kutoka ndani ya utamaduni wa Kireformed na Kipresbiteri unaofuata maungamo ya imani. Katika Kipindi cha 1 tulijifunza kwamba Biblia inasimulia hadithi moja ya Mungu anayetimiza ahadi yake kwa watu wake. Katika kipindi hiki tunakwenda mwanzoni mwa hadithi hiyo, na hata kabla yake. Tunasoma maagano mawili yaliyo nyuma ya agano la neema: agano la ukombozi, lililofanywa katika milele, na agano la matendo, lililofanywa na Adamu bustanini.This course is written from inside the confessional Reformed and Presbyterian tradition. In Unit 1 we learned that the Bible tells one story of God keeping his promise to his people. In this unit we go to the beginning of that story, and even before it. We study the two covenants that stand behind the covenant of grace: the covenant of redemption, made in eternity, and the covenant of works, made with Adam in the garden.

Walimu wa Kireformed hawajatumia maneno yale yale kila mara, na waumini ndani ya makanisa yetu hutofautiana katika baadhi ya mambo madogo. Tunaeleza tofauti hizi kwa haki, na tunaeleza pingamizi za Wakristo wengine na kuzijibu. Historia ya jinsi mafundisho haya yalivyokua inahusu Kozi ya 1, na uchaguzi na upatanisho vinafundishwa katika Kozi ya 2.Reformed teachers have not always used identical words, and believers inside our churches differ on some details. We state these differences fairly, and we state the objections of other Christians and answer them. The history of how these doctrines grew belongs to Course 1, and election and atonement are taught in Course 2.

Sehemu ya Kwanza: Agano la UkomboziPart One: The Covenant of Redemption

Ni NiniWhat it is

Agano la ukombozi ni makubaliano ya milele kati ya nafsi za Utatu juu ya kuwaokoa wenye dhambi. Jina lake la Kilatini ni pactum salutis, "shauri la amani" au "makubaliano ya wokovu." Kabla ya dunia kuumbwa, Baba alimpa Mwana watu wa kuwakomboa. Mwana alikubali kuwa mwanadamu, kuitii sheria badala yao, na kufa kwa ajili ya dhambi zao. Baba alimwahidi Mwana watu, ufalme na msaada wa Roho. Roho Mtakatifu, aliyetumwa na Baba na Mwana, angetumia ukombozi huu kwa wale waliopewa.The covenant of redemption is the eternal agreement among the persons of the Trinity about the saving of sinners. Its Latin name is pactum salutis, "the counsel of peace" or "the agreement of salvation." Before the world was made, the Father gave a people to the Son to redeem. The Son agreed to become man, to obey the law in their place, and to die for their sins. The Father promised the Son a people, a kingdom and the Spirit's help. The Holy Spirit, sent by the Father and the Son, would apply this redemption to those given.

Baba, Mwana na Roho ni Mungu mmoja, mwenye mapenzi moja na kusudi moja. Agano la ukombozi linaeleza jinsi Mungu mmoja, katika nafsi tatu, alivyopanga kazi ya wokovu. Kila nafsi ina sehemu yake, aliyoichukua kwa hiari na kwa upendo.The Father, Son and Spirit are one God, with one will and one purpose. The covenant of redemption describes how the one God, in three persons, arranged the work of salvation. Each person has his own part, freely and lovingly taken.

Maandiko InayoegemeaThe Scripture it rests on

Hatupati msemo "agano la ukombozi" katika Biblia. Tunapata vipande ambavyo fundisho hili limejengwa juu yake.We do not find the phrase "covenant of redemption" in the Bible. We find the pieces from which the doctrine is built.

• Baba alimpa Mwana watu. Yesu anaomba kuhusu wale ambao Baba alimpa (Yohana 17:2, 6, 9). Anasema kwamba wote anaopewa na Baba watakuja kwake, na kwamba alishuka kutoka mbinguni ili afanye mapenzi ya Baba, asimpoteze hata mmoja wa wale aliopewa (Yohana 6:37-40).• The Father gave a people to the Son. Jesus prays about those whom the Father "gave" him (John 17:2, 6, 9). He says that all the Father gives him will come to him, and that he came down from heaven to do the Father's will, not to lose any of those given him (John 6:37-40).

• Mwana alitumwa na kazi. Anasema amemaliza kazi aliyopewa na Baba aifanye (Yohana 17:4). Isaya 53:10-12 inasema juu ya Mtumishi anayeitoa nafsi yake kuwa sadaka ya dhambi, na atakayeridhika kwa matokeo ya mateso yake.• The Son was sent with a task. He says he has finished the work the Father gave him to do (John 17:4). Isaiah 53:10-12 speaks of the Servant who makes his soul an offering for sin and who will be satisfied with the result of his suffering.

• Mpango ulifanywa kabla ya wakati. Paulo anasema tulichaguliwa katika Kristo "kabla ya kuwekwa misingi ya ulimwengu" (Waefeso 1:3-6). Paulo anasema juu ya uzima wa milele uliyoahidiwa "kabla ya nyakati za milele" (Tito 1:2) na juu ya neema tuliyopewa katika Kristo Yesu "kabla ya nyakati za milele" (2 Timotheo 1:9). Kwa kuwa wakati huo hakuna kiumbe kilichokuwepo, ahadi ilifanywa ndani ya Mungu mwenyewe.• The plan was made before time. Paul says that we were chosen in Christ "before the foundation of the world" (Ephesians 1:3-6). Paul speaks of eternal life promised "before time began" (Titus 1:2) and of grace given to us in Christ Jesus "before time began" (2 Timothy 1:9). Since no creature then existed, the promise was made within God himself.

• Mwana anapokea ufalme kutoka kwa Baba. Zaburi 2:7-8 inaandika neno la Baba kwa Mwana: omba, nami nitakupa mataifa. Yesu anasema, katika Luka 22:29, kwamba anawagawia wanafunzi wake ufalme kama vile Baba alivyomgawia yeye. Zekaria 6:13 inasema juu ya "shauri la amani" kati ya nafsi mbili.• The Son receives a kingdom from the Father. Psalm 2:7-8 records the Father's word to the Son: ask, and I will give you the nations. Jesus says, in Luke 22:29, that he grants his disciples a kingdom just as the Father granted one to him. Zechariah 6:13 speaks of "the counsel of peace" between two persons.

Mtindo wa kazi unaelekeza vivyo hivyo: Baba hupanga na kutuma, Mwana hukomboa, Roho hutumia. Mtindo katika kazi unamaanisha mtindo katika mpango.The pattern of the work points the same way: the Father plans and sends, the Son redeems, the Spirit applies. A pattern in the work implies a pattern in the plan.

Mahali Linapoonekana katika Maungamo YetuWhere it appears in our confessions

Ungamo la Imani la Westminster, sura ya 8, linasema ilimpendeza Mungu, katika kusudi lake la milele, kumchagua na kumweka Bwana Yesu, Mwanawe wa pekee, kuwa Mpatanishi kati ya Mungu na wanadamu (8.1). Linaongeza kwamba Kristo alichukua kazi hii kwa hiari na kupokea amri kutoka kwa Baba yake (8.3), na kwamba alinunua urithi kwa ajili ya wote ambao Baba alimpa (8.5). Katekisimu Kubwa (Larger Catechism), Swali la 31, linasema kwamba agano la neema lilifanywa na Kristo kama Adamu wa pili, na ndani yake na wateule wote kama uzao wake. Viwango hivyo havitumii jina "agano la ukombozi," lakini fundisho lipo.The Westminster Confession of Faith, chapter 8, says it pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only Son, to be the Mediator between God and man (8.1). It adds that Christ undertook this office willingly and received a commandment from his Father (8.3), and that he purchased an inheritance for all whom the Father gave him (8.5). The Larger Catechism, Question 31, says that the covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed. The Standards do not use the name "covenant of redemption," but the teaching is there.

Pingamizi na MajibuObjections and answers

Pingamizi la 1: Hili linamgawanya Mungu katika mapenzi matatu, na hivyo linatishia umoja wa Mungu.Objection 1: This divides God into three wills, and so threatens the unity of God.

Baadhi ya wanateolojia wa kisasa wanaogopa kwamba mazungumzo ya makubaliano kati ya Baba na Mwana yanasikika kama nafsi mbili tofauti zinazofanya mkataba, jambo ambalo lingeelekea kwenye miungu watatu. Walimu wa Kireformed wameona hatari hii siku zote. Mungu ni mmoja katika asili na ana mapenzi moja. Nafsi tatu zinatofautiana katika jinsi zinavyokuwepo na kutenda, lakini si miungu watatu. Agano la ukombozi linasema juu ya uchumi wa Mungu (economy), yaani namna nafsi hizo zinavyoshiriki kazi ya wokovu. Wakati wa ubatizo wa Yesu, Baba anasema, Mwana anabatizwa na Roho anashuka (Mathayo 3:16-17), na bado kuna Mungu mmoja tu.Some modern theologians fear that talk of an agreement between the Father and the Son sounds like two separate persons making a treaty, which would lead toward three gods. Reformed teachers have always seen this danger. God is one in essence and has one will. The three persons are distinct in how they exist and act, but they are not three gods. The covenant of redemption speaks of the economy, the way the persons share the work of salvation. At the baptism of Jesus the Father speaks, the Son is baptized and the Spirit descends (Matthew 3:16-17), and yet there is only one God.

Pingamizi la 2: Biblia imenyamaza. Hii ni dhana tupu juu ya yaliyotokea kabla ya uumbaji.Objection 2: The Bible is silent. This is speculation about what happened before creation.

Ni kweli kwamba Biblia haitumii jina hilo. Tunajibu kwamba Maandiko yanasema wazi juu ya Baba kumpa Mwana watu, juu ya agizo la Mwana, na juu ya ahadi zilizofanywa "kabla ya nyakati za milele." Ungamo la Westminster linasema kwamba yale ambayo "kwa matokeo mema na ya lazima yanaweza kupatikana kutoka katika Maandiko" nayo yanafunga (1.6). Ikiwa Baba alimtuma Mwana na kumpa watu, basi palikuwa na mpango, na mpango unamaanisha makubaliano.It is true that the Bible does not use the name. We answer that Scripture speaks plainly about the Father giving a people to the Son, the Son's commission, and the promises made "before time began." The Westminster Confession says that what "by good and necessary consequence may be deduced from Scripture" is also binding (1.6). If the Father sent the Son and gave him a people, then there was a plan, and a plan implies an agreement.

Pingamizi la 3: Hata miongoni mwa walimu wa Kireformed, fundisho hili linabishaniwa.Objection 3: Even among Reformed teachers, this doctrine is disputed.

Hili ni sahihi. Wanateolojia wa Kireformed wametofautiana kuhusu kama agano la ukombozi ni agano tofauti na agano la neema, au ni upande wa milele wa agano moja la neema. Maneno ya Katekisimu Kubwa katika Swali la 31, yenye Kristo kama upande wa agano la neema, yanapendelea maana ya pili. Walimu wengine walisema juu ya maagano mawili yaliyo tofauti. Viwango vya Westminster havitatui swali hili. Kitu ambacho kila mwalimu wa Kireformed anashikilia ni kiini chake: Baba, Mwana na Roho walipanga wokovu wetu pamoja kabla dunia haijaumbwa.This is correct. Reformed theologians have differed on whether the covenant of redemption is a separate covenant from the covenant of grace, or the eternal side of the one covenant of grace. The Larger Catechism's wording in Question 31, with Christ as the party of the covenant of grace, favors the second reading. Other teachers spoke of two distinct covenants. The Westminster Standards do not settle the question. What every Reformed teacher holds is the substance: the Father, Son and Spirit planned our salvation together before the world was made.

Sehemu ya Pili: Agano la MatendoPart Two: The Covenant of Works

Ni NiniWhat it is

Agano la matendo ni agano ambalo Mungu alifanya na Adamu bustanini, kama kichwa na mwakilishi wa wazao wake wote. Ungamo la Imani la Westminster, 7.2, linasema kwamba agano la kwanza lililofanywa na mwanadamu lilikuwa agano la matendo, ambamo uzima uliahidiwa Adamu na ndani yake wazao wake, kwa sharti la utii kamili na wa kibinafsi. Katekisimu Fupi (Shorter Catechism), Swali la 12, linasema kwamba Mungu alipomuumba mwanadamu alifanya naye agano la uzima, kwa sharti la utii kamili, akimkataza kula matunda ya mti wa ujuzi wa mema na mabaya kwa adhabu ya kifo. Katekisimu Kubwa (Swali la 20) linasema vivyo hivyo, kwa hiyo agano hili pia huitwa "agano la uzima."The covenant of works is the covenant God made with Adam in the garden, as the head and representative of all his descendants. The Westminster Confession of Faith, 7.2, says that the first covenant made with man was a covenant of works, in which life was promised to Adam and in him to his offspring, on the condition of perfect and personal obedience. The Shorter Catechism, Question 12, says that when God created man he entered into a covenant of life with him, on condition of perfect obedience, forbidding him to eat of the tree of the knowledge of good and evil on pain of death. The Larger Catechism (Question 20) speaks in the same way, so this covenant is also called "the covenant of life."

Sehemu za AganoThe parts of the covenant

Mwanzo 1 na 2 hazitumii neno "agano," lakini zinaonyesha sehemu zote za agano.Genesis 1 and 2 do not use the word "covenant," but they show all the parts of one.

1. Pande mbili. Muumba na Adamu, ambaye Mungu alimuumba kwa mfano wake mwenyewe (Mwanzo 1:26-27).1. The parties. The Creator and Adam, whom God made in his own image (Genesis 1:26-27).

2. Amri. Adamu alipaswa kuijaza dunia na kuitunza. Mungu alimpa katazo moja: "matunda ya mti wa ujuzi wa mema na mabaya, usile" (Mwanzo 2:16-17).2. The command. Adam was to fill the earth and care for it. God gave him one prohibition: "of the tree of the knowledge of good and evil you shall not eat" (Genesis 2:16-17).

3. Adhabu. "Maana siku ile utakapokula matunda yake hakika utakufa" (Mwanzo 2:17).3. The penalty. "For in the day that you eat of it you shall surely die" (Genesis 2:17).

4. Ahadi. Mti wa uzima ulisimama bustanini (Mwanzo 2:9; 3:22). Walimu wa Kireformed husoma mti wa uzima kama ishara na muhuri wa uzima ambao utii ungeleta.4. The promise. The tree of life stood in the garden (Genesis 2:9; 3:22). Reformed teachers read the tree of life as a sign and seal of the life that obedience would bring.

5. Ishara. Miti miwili ilitumika kama ishara za kisakramenti za agano, mti wa uzima kwa ajili ya ahadi na mti wa ujuzi kwa ajili ya jaribio.5. The sign. The two trees served as the sacramental signs of the covenant, the tree of life for the promise and the tree of knowledge for the test.

Adamu aliumbwa mwema na mnyofu (Mhubiri 7:29), lakini hakuwa bado ameimarishwa katika hali hiyo. Alikuwa katika majaribio. Kama angetii, yeye na watu wake wangeingia katika uzima ulioimarishwa. Kama angeasi, kifo kingewajia wote.Adam was created good and upright (Ecclesiastes 7:29), but not yet confirmed in that state. He was on probation. If he obeyed, he and his people would enter confirmed life. If he disobeyed, death would come to them all.

Adamu kama KichwaAdam as head

Kiini cha agano la matendo ni uongozi wa Adamu (headship). Paulo anafundisha katika Warumi 5:12-19 kwamba dhambi iliingia ulimwenguni kwa mtu mmoja, na mauti kwa dhambi, na hivyo mauti ikawafikia watu wote. Anasema kwamba "kwa kosa moja hukumu iliwafikia watu wote, iwahukumu" (5:18) na kwamba kwa utii wa mtu mmoja, wengi watafanywa wenye haki (5:19). Katika 1 Wakorintho 15:22 anaandika kwamba katika Adamu wote hufa, na katika Kristo wote watahuishwa. Mstari wa 45 unamwita Kristo "Adamu wa mwisho."The center of the covenant of works is the headship of Adam. Paul teaches in Romans 5:12-19 that sin entered the world through one man, and death through sin, and so death spread to all. He says that "through one man's offense judgment came to all men, resulting in condemnation" (5:18) and that through the obedience of one man, many will be made righteous (5:19). In 1 Corinthians 15:22 he writes that in Adam all die, and in Christ all will be made alive. Verse 45 calls Christ "the last Adam."

Kwa hiyo Adamu alitenda kwa niaba ya wale aliowawakilisha. Anguko lake lilihesabiwa kuwa lao. Hili huitwa kuhesabiwa (imputation) kwa dhambi ya Adamu. Linaeleza kwa nini kila mtoto huzaliwa na asili ya dhambi na chini ya hukumu (tazama uharibifu kamili, Kozi ya 2).Adam therefore acted for those he represented. His fall was counted as theirs. This is called the imputation of Adam's sin. It explains why every child is born with a sinful nature and under condemnation (see total depravity, Course 2).

Kristo, Adamu wa MwishoChrist, the last Adam

Hoja ya Paulo katika Warumi 5 ni kuonyesha utukufu wa Kristo. Yale ambayo Adamu hakuyatimiza, Kristo aliyatimiza. Alizaliwa "chini ya sheria" (Wagalatia 4:4-5), aliitii kikamilifu, na akalipa adhabu ya kifo mahali pa watu wake. Utii wake unahesabiwa kwao kuwa haki (Warumi 5:19). Matakwa ya agano la matendo yametimizwa na Mpatanishi, na kwa waumini swali hujibiwa si kwa rekodi yao wenyewe bali kwa rekodi yake. Ndiyo sababu fundisho hili ni muhimu kwa injili. Ikiwa utii kamili haukuhitajika, basi hakuna uliotolewa, na kuhesabiwa haki kwa imani peke yake kunapoteza msingi wake.Paul's point in Romans 5 is to show the glory of Christ. What Adam failed to do, Christ did. He was "born under the law" (Galatians 4:4-5), obeyed it perfectly, and paid the penalty of death in the place of his people. His obedience is counted to them for righteousness (Romans 5:19). The demand of the covenant of works has been met by the Mediator, and for believers the question is answered not by their own record but by his. This is why the doctrine matters for the gospel. If no perfect obedience was required, then none was supplied, and justification by faith alone loses its ground.

Pingamizi dhidi ya Agano la Matendo na Majibu YetuObjections to the Covenant of Works and Our Answers

Pingamizi la 1: Hakuna agano katika Mwanzo 1 hadi 3. Neno halitumiki.Objection 1: There is no covenant in Genesis 1 to 3. The word is not used.

Hili ni kweli kuhusu neno, si kuhusu jambo lenyewe. Tumeona kwamba Mwanzo 2 ina pande mbili, amri, adhabu na ahadi. Hosea 6:7 inaweza kusema kwamba Adamu alivunja agano, lakini inaweza kutafsiriwa "kama wanadamu" au "kama Adamu," kwa hiyo hatuegemei juu yake peke yake. Msaada ulio imara zaidi ni Warumi 5, ambamo Paulo anawaweka Adamu na Kristo bega kwa bega kama vichwa viwili. Ikiwa Kristo anatenda kama kichwa chini ya agano, basi Adamu, ambaye Paulo anamwita "mfano wake yeye atakayekuja" (Warumi 5:14), alikuwa kichwa chini ya agano pia.This is true of the word and not of the thing. We have seen that Genesis 2 contains parties, a command, a penalty and a promise. Hosea 6:7 may say that Adam transgressed a covenant, but it can be translated "like men" or "like Adam," so we do not build on it alone. The firmest support is Romans 5, where Paul sets Adam and Christ side by side as two heads. If Christ acts as head under a covenant, then Adam, whom Paul calls "a type of Him who was to come" (Romans 5:14), was head under a covenant too.

Pingamizi la 2: Agano la "matendo" kabla ya anguko linapingana na wokovu kwa neema.Objection 2: A covenant of "works" before the fall contradicts salvation by grace.

Wengine wanasema agano lililojengwa juu ya utii linafundisha kujipatia upendeleo. Tunajibu kwa hatua tatu. Kwanza, agano lenyewe ni wema wa Mungu. Westminster 7.1 inasema watu hawangeweza kumfurahia Mungu kama baraka na thawabu yao isipokuwa angeshuka kwao kwa agano. Pili, Adamu hakuwa na kitu cha kujipatia kutoka kwa Muumba ambaye hakuwa na deni kwake; thawabu ya uzima ilikuwa zawadi iliyozidi mahitaji ya asili yake ya kuumbwa. Walimu wa Kireformed husema juu ya "stahili ya kiagano" (covenant merit), thawabu iliyoahidiwa kwa ukarimu wa Mungu, si stahili kamili kati ya walio sawa. Tatu, agano la matendo si njia ambayo wenye dhambi huokolewa sasa. Baada ya anguko, hakuna anayeweza kulishika isipokuwa Kristo. Watu walioanguka huokolewa kwa neema kwa njia ya imani, katika agano la neema.Some say a covenant based on obedience teaches earning favor. We answer in three steps. First, the covenant itself is God's kindness. Westminster 7.1 says people could have no enjoyment of God as their blessing and reward unless he came down to them by covenant. Second, Adam had nothing to earn from a Creator who already owed him nothing; the reward of life was a gift beyond what his created nature required. Reformed teachers speak of "covenant merit," a reward promised by God's generosity, and not strict merit between equals. Third, the covenant of works is not how sinners are now saved. After the fall, no one but Christ can keep it. Fallen people are saved by grace through faith, in the covenant of grace.

Pingamizi la 3: Si haki dhambi ya mtu mmoja kuhesabiwa juu ya wengine.Objection 3: It is unjust for one man's sin to be counted against others.

Walimu wa Kiarminiani (Arminian), na wengi walio nje ya kanisa la Kireformed, wameleta pingamizi hili. Wengine wanasema watu hurithi udhaifu tu kutoka kwa Adamu na wana hatia ya dhambi zao wenyewe tu. Tunajibu kwamba Paulo mwenyewe anafundisha kwamba "kwa kosa moja hukumu iliwafikia watu wote" (Warumi 5:18). Zaidi ya hayo, kanuni kwamba mmoja anaweza kutenda kwa niaba ya wengi ndiyo kanuni ambayo injili inasimama juu yake. Tukikataa uwakilishi katika Adamu, hatuna msingi wa kufurahia uwakilishi katika Kristo. Na Mungu alimtendea Adamu kwa wema, aliyeumbwa mnyofu, bustanini, akiwa na amri moja ya kumjaribu.Arminian teachers, and many outside the Reformed church, have raised this objection. Some say people inherit only a weakness from Adam and are guilty only of their own sins. We reply that Paul himself teaches that "through one man's offense judgment came to all men" (Romans 5:18). Further, the principle that one may act for many is the principle on which the gospel stands. If we reject representation in Adam, we have no ground for rejoicing in representation in Christ. And God dealt kindly with Adam, who was created upright, in a garden, with one command to test him.

Pingamizi la 4: Fundisho hili ni uvumbuzi wa baadaye. Calvin hakulifundisha.Objection 4: The doctrine is a late invention. Calvin did not teach it.

Wanahistoria wamejadili jambo hili. Calvin hakutumia neno "agano la matendo," wala hakujenga mfumo huo kama waandishi wa baadaye walivyofanya. Lakini Calvin alifundisha kwamba Adamu aliumbwa mnyofu na alipewa amri yenye ahadi na adhabu, na kwamba Kristo hurejesha kile Adamu alichopoteza. Katika sehemu ya mwisho ya karne ya kumi na sita, waandishi kama Zacharias Ursinus walisema juu ya agano lililofanywa na Adamu katika uumbaji, na walimu wengine wa Kireformed walitumia lugha ya agano kwa uhusiano wa kwanza kati ya Mungu na mwanadamu. Kufikia wakati wa Mkutano wa Westminster (Westminster Assembly, 1643-49) fundisho hili lilikuwa limeshikiliwa sana katika makanisa ya Kireformed. Baadhi ya wanahistoria wanaliita hili kuwa ugumu wa mawazo ya Matengenezo. Tunajibu kwamba swali ni kama ni la kibiblia, si lini maneno yalichaguliwa. Fundisho linaeleza, kwa maneno mapya, yale ambayo Mwanzo 2 na Warumi 5 vinafundisha.Historians have debated this. Calvin did not use the term "covenant of works," and he did not build the scheme in the way later writers did. But Calvin did teach that Adam was created upright and was given a command with a promise and a penalty, and that Christ restores what Adam lost. In the later sixteenth century, writers such as Zacharias Ursinus spoke of a covenant made with Adam in creation, and other Reformed teachers used covenant language for the first relationship between God and man. By the time of the Westminster Assembly (1643-49) the doctrine was widely held in Reformed churches. Some historians call this a hardening of Reformation thought. We answer that the question is whether it is biblical, not when the terms were chosen. The doctrine states, with new words, what Genesis 2 and Romans 5 teach.

Matumizi ya KichungajiPastoral Application

Mwalimu wa shule ya Jumapili anakuletea tatizo. Mvulana mmoja katika darasa lake aliuliza, "Kama Adamu alitenda dhambi, kwa nini mimi niadhibiwe? Hiyo si haki!" Hakujua la kusema, na anaogopa kwamba mvulana atauacha imani.A teacher in your Sunday school brings you a problem. A boy in her class asked, "If Adam sinned, why do I have to be punished? That is not fair!" She did not know what to say, and she is afraid the boy will walk away from the faith.

Mchungaji mwenye hekima kwanza anamsifu mwalimu kwa kulichukulia swali kwa uzito na kutolipuuza. Kisha anampa mambo matatu. Kwanza, Warumi 5 haiishii kwa Adamu bali kwa Kristo. Fundisho lile lile linalosema tulianguka katika Adamu linasema tunaweza kuinuka katika Kristo, aliyetii pale Adamu aliposhindwa. Pili, Mungu hakumtendea Adamu kwa ukali: Adamu alikuwa na kila kitu alichohitaji na amri moja tu. Tatu, mlete mtoto kwa Kristo wala usiishie kwenye mabishano. Jibu kwa uaminifu, kisha sema, "Hii hapa habari njema: kuna Adamu wa pili." Anajitolea kulitembelea darasa na kujibu maswali ya mvulana mwenyewe, kwa upole na bila haraka.A wise pastor first praises the teacher for taking the question seriously and for not brushing it aside. He then gives her three points. First, Romans 5 does not end with Adam but with Christ. The same teaching that says we fell in Adam says that we can rise in Christ, who obeyed where Adam failed. Second, God did not treat Adam harshly: Adam had everything he needed and only one command. Third, bring the child to Christ and do not stop with the argument. Answer honestly, then say, "Here is the good news: there is a second Adam." He offers to visit the class and answer the boy's questions himself, kindly and without hurry.

MuhtasariSummary

Agano la ukombozi ni makubaliano ya milele ya Baba, Mwana na Roho Mtakatifu ya kuokoa watu, yanayoungwa mkono na Maandiko kama Yohana 6 na 17, Waefeso 1 na Tito 1:2. Pingamizi kwamba linamgawanya Mungu, kwamba ni dhana tupu, au kwamba walimu wa Kireformed wenyewe hutofautiana juu yake, zinajibiwa kwa umoja wa mapenzi ya Mungu, kwa matokeo mema na ya lazima kutoka katika Maandiko, na kwa kutambua kwamba kiini kimekubaliwa. Agano la matendo lilifanywa na Adamu kama kichwa cha wanadamu; lilikuwa na amri, adhabu, ahadi na ishara, na maungamo yanaliita agano la uzima. Kutotii kwa Adamu kulileta hukumu juu ya wale aliowawakilisha, na Kristo, Adamu wa mwisho, alitii mahali pao. Pingamizi kwamba agano halina neno la kibiblia, linapingana na neema, si la haki, au ni uvumbuzi wa baadaye zinajibiwa kutoka Mwanzo 2, Warumi 5 na maungamo. Tumaini letu linategemea Adamu wa pili.The covenant of redemption is the eternal agreement of the Father, the Son and the Holy Spirit to save a people, supported by Scriptures such as John 6 and 17, Ephesians 1 and Titus 1:2. Objections that it divides God, that it is speculation, or that Reformed teachers themselves differ over it are answered by the unity of God's will, by good and necessary consequence from Scripture, and by the recognition that the substance is agreed. The covenant of works was made with Adam as the head of humanity; it had a command, a penalty, a promise and a sign, and the confessions call it a covenant of life. Adam's disobedience brought condemnation on those he represented, and Christ, the last Adam, obeyed in their place. The objections that the covenant has no biblical word, contradicts grace, is unjust, or is a late invention are answered from Genesis 2, Romans 5 and the confessions. Our hope rests on the second Adam.

Usomaji ZaidiFurther Reading

• Ungamo la Imani la Westminster (The Westminster Confession of Faith), sura ya 7 na 8 (1646).• The Westminster Confession of Faith, chapters 7 and 8 (1646).

• Katekisimu Fupi ya Westminster (The Westminster Shorter Catechism), Maswali ya 12 na 20, na Katekisimu Kubwa (Larger Catechism), Maswali ya 20 na 31 (1647).• The Westminster Shorter Catechism, Questions 12 and 20, and the Larger Catechism, Questions 20 and 31 (1647).

• Katekisimu ya Heidelberg (The Heidelberg Catechism) (1563), Maswali ya 6 hadi 11 juu ya uumbaji na anguko.• The Heidelberg Catechism (1563), Questions 6 to 11 on creation and the fall.

• John Calvin, Institutes of the Christian Religion (Misingi ya Dini ya Kikristo), Kitabu cha 2, sura ya 1 hadi 3 (tafsiri ya Beveridge, 1845).• John Calvin, Institutes of the Christian Religion, Book 2, chapters 1 to 3 (Beveridge translation, 1845).

• Charles Hodge, Systematic Theology (Teolojia ya Kimfumo) (1872-73), juu ya agano la matendo na kuhesabiwa kwa dhambi.• Charles Hodge, Systematic Theology (1872-73), on the covenant of works and the imputation of sin.

• Herman Witsius, The Economy of the Covenants between God and Man (Mpango wa Maagano kati ya Mungu na Mwanadamu) (1677).• Herman Witsius, The Economy of the Covenants between God and Man (1677).

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