归信◆新约中的归信
（本文是“圣经神学中的归信”的第二部分。点击此处归信◆归信与以色列人的故事获取第一部分。）
归信可以被定义为离弃罪，转向神。最能体现这个定义的经文应该就是帖前1章9节“因为他们自己已经报明我们是怎样进到你们那里，你们是怎样离弃偶像，归向神，要服事那有真又活的神”。这里我们清楚地看到归信的两个要素，归向神和离弃偶像。
新约中的归信：从应许到实现
旧约中“神要胜过蛇”的应许在新约中得到了实现。旧约中还应许了（神和人）的一个新约定，一个新创造，一次新的“出埃及”，以及神要给祂的百姓一颗新心。在新约中，这所有的应许都通过耶稣基督的生命，并他宣告的死亡和复活得到了实现。
1. 对观福音书中的归信
神在旧约中应许的救赎工作在对观福音中是囊括于一个概念中的，即“神的国”。“神的国”在对观福音中起着至关重要的作用，同时我们也看到这个国呼召归信。归信的两个要素也可以说是悔改和信心。马可福音1:14-15说，“耶稣来到加利利，宣传 神的的福音，说：‘日期满了，神的国近了！你们当悔改，信福音。’”（参太4:17）。只有悔改罪且相信福音的人才能得享先知以赛亚预报的被虏后回归的好消息，得享神的应许得实现的好消息，
对观福音中的福音是以耶稣的死亡和复活为中心的，因为耶稣的受难和复活是这三本书里中故事的主导。没有十字架就没有神的国。耶稣来是要“将自己的百姓从罪恶里拯救出来。”（太1:21），这一拯救只有通过耶稣替他们死才能实现，只有通过“舍命，作多人的赎价”才能实现。（太20:28， 参可10:45）.
有的人在谈论神的国时从来不提归信， 但哪怕是仓促地浏览一下对观福音也能看出归信是很根本的。不归信就不能进神的国（参可10:17-31）。
2. 《约翰福音》中的归信
显而易见，约翰福音是围绕着归信写的。实际上，约翰写下这部书为的就是使人“相信耶稣是基督，是神的儿子，并且叫你们信了他，就可以因他的名得生命”（约20:31）。约翰在这部福音书中使用了“相信”这个词98次，强调出该主题在这部书中的重要性。约翰福音中的“相信”也毫不被动。约翰使用了一系列的词来传达信心的深度和活动：相信就如吃（耶稣的肉），喝（活水，耶稣的血），看见，听见，连接，来，进入，接受和顺服。在描述信“耶稣是基督”究竟何所谓之时，约翰使用了诸多不同的动词来表达归信的深刻本质。归信，因而就是约翰福音的核心。永生（未来的生命）属于那些相信耶稣就是“神的羔羊，除去世人罪孽”的人（约1:29）。换言之，只有归信的人才有永生。
3. 《使徒行传》中的归信和神的国
以上讨论清楚地表明归信在四福音书里起着中心作用，这在《使徒行传》中亦然。《使徒行传》里有许多布道。这些布道向听者们解释了福音(传3:19; 9:35, 40; 11:21; 14:15; 15:19; 26:18, 20; 28:27)。那些听的人常常被鼓励悔改(传 2:38; 3:19; 8:22; 17:30; 26:20)，这也被当成是“归向”神(传 3:19; 9:35, 40; 11:21; 14:15; 15:19; 26:18, 20; 28:27)。福音带着急迫的呼召让人离弃罪和旧的生命。与此同时，那些听到福音的人被鼓励相信并行出信心（传16:31；26:18）。实际上，使徒行传使用了“信”这个词30多次来描述基督徒，表明信心是属基督的人的特征。
《使徒行传》记录了福音从耶路撒冷传到罗马的过程（传1:8；参1:6；14:22），所以说归信在《使徒行传》里起着重要作用毫不奇怪。但是要看到，“神的国”也是《使徒行传》的一个重要主题。它在这部书的开头（传1:3）和结尾（传28:31）都出现了。保罗在罗马宣讲神的国（传20:35；28:23，31），腓利也“传神国的福音和耶稣基督的名”（传8:12），这些都表明神的国以福音为中心。他们宣讲的福音呼召听的人，如前文所述，悔改并相信。由此也再次证明，归信是宣告神国的基础。所有的信徒都心怀那荣耀的盼望，即世界按着神的统治得以恢复，但是只有悔改并相信的才能得享那个将要来临的世界。使徒行传里多次强调，不信的人将被审判。
4. 保罗书信中的归信
保罗不经常提神的国，但他的末世论是众所周知的，这就契合了神国的模式特征。跟福音书一样，保罗宣讲了一个已然/未然的末世论。很多学者都同意信心和悔改是保罗书信的关键主题。保罗经常教导说称义和救赎都是从信而来(参 罗3:21-4:25; 9:30-10:17; 林前15:1-4; 加2:16-4:7; 弗2:8-9; 腓 3:2-11)。讲到神借基督而行的拯救时，保罗使用了很多词，如救赎，称义，赎回，和好，收纳，挽回祭等等。毋庸置疑，神借基督而行的拯救工作在保罗神学中至关重要，但拯救是只给予相信的人，即悔改归信的人。
保罗说，信徒都在切切盼望耶稣基督的再来和一切受造物的更新(罗8:18-25; 帖前 4:13-5:11; 贴后 1:10)，可是只有归信的人才属于将来更新的创造。因此，保罗不辞劳苦地把福音传给外邦人(西1:24-2:5)，竭力地传给那些没听过福音的人，为的是使他们能得救(罗15:22-29)。
5. 一般书信中的归信
新约中的其他书信都是针对特别情况的特定之作。不过，这些书信依然陈明或暗示了归信的重要。例如，希伯来书就讲到只有信从的人才能进入最后的安息(来3:18, 19; 4:3; 11:1-40)。雅各书经常被误读，正确的理解是雅各教导了悔改的信心对称义的必要(雅2:14-26)。并且，彼得也教导说救恩是从信而来(彼前1:5; 彼后1:1)，约翰一书向信的人确保他们会有用永生(约一5:13)。
6. 《启示录》中的归信
启示录是整个故事的高潮，它让信徒确信神的国通过基督耶稣已经降临，并最终要达到完美圆满。行恶的、向兽妥协的都要被审判，坚忍到底的却要进入天上的圣城，即新耶路撒冷。启示录强调了只有悔改的人才能得生命(启2:5, 16, 21, 22; 3:3, 19; 9:20, 21; 16:9, 11) 。
虽非中心，却是整个故事的基础
总之，归信固然不是整部圣经的中心主题。信徒是要荣耀神以神为乐，在今生和来世都要荣耀神以神为乐。
但归信是整个故事的基础，因为只有归信的才进入新天地。人若要得救必须离弃罪归向神，必须悔改他们的罪，必须相信福音，相信耶稣基督被钉死又复活了。如果一个人没有归信，那么无论他对今生这个世界的贡献是多是寡，在最后的日子都无济于事，他将毫无安慰。
Conversion in the New Testament
Conversion may be defined as turning away from sin and turning to God. Perhaps the classic verse which captures this definition is 1 Thessalonians 1:9: “For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God.” Here we see clearly the two elements of conversion, turning to God and turning away from idols.
CONVERSION IN THE NEW TESTAMENT: FROM PROMISE TO REALITY
The story of God’s triumph over the serpent promised in the Old Testament (Gen. 3:15) becomes a reality in the New Testament. The Old Testament promised a new covenant, a new creation, a new exodus, and new hearts for God’s people. And there is an inaugurated fulfillment of all of these promises through the life, death, and resurrection of Jesus Christ, which is proclaimed in the New Testament.
Conversion in the Synoptics
In the synoptic Gospels (Matthew, Mark, and Luke), the saving work of God promised in the Old Testament is encapsulated by the term “kingdom of God.” The kingdom of God plays a central role in the Synoptics, but we must also understand that the kingdom calls for conversion. The two elements of conversion can also be described in terms of repentance and faith. As we read in Mark 1:14-15, “Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (cf. Matt. 4:17). The good news of the return from exile heralded by Isaiah, the good news of the fulfillment of God’s saving promises, will be enjoyed only by those who repent of their sins and believe in the gospel.
The gospel in the synoptics centers on the death and resurrection of Jesus, for the passion and resurrection of Jesus dominate the story in all three books. It is the climax of the story! There is no kingdom without the cross. Jesus came to “save his people from their sins” (Matt. 1:21), and this salvation is realized only through his death on their behalf in which he gave “his life as a ransom for many” (Matt. 20:28; cf. Mark 10:45). Some who talk about the kingdom say little about conversion, but even a quick glance at the synoptic Gospels indicates that conversion is fundamental. One can’t enter the kingdom without it (cf. Mark 10:17-31).
Conversion in John
The centrality of conversion is also apparent in the Gospel of John. Indeed, John wrote his Gospel so that people would “believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31). John uses the verb “believe” 98 times in the Gospel, underscoring the importance of this theme in his Gospel. Nor is believing in John passive. John uses a number of terms to convey the depth and activity of faith: believing is like eating, drinking, seeing, hearing, abiding, coming, entering, receiving, and obeying. The radical nature of conversion is expressed through the various verbs John uses to describe what it means to believe that Jesus is the Christ. Conversion, then, is at the very heart of the message of the Gospel of John. Eternal life (life in the age to come) belongs only those who believe in Jesus as “the Lamb of God, who takes away the sin of the world” (John 1:29). In other words, only those who are converted enjoy eternal life.
Conversion and the Kingdom in Acts
It seems clear from the above discussion that conversion plays a central role in the Gospels, and we can draw the same conclusion from the book of Acts. In Acts we find a number of sermons in which the gospel is explained to the hearers (e.g., Acts 2:14-41; 3:11-26; 13:16-41). Those hearing are often summoned to repent (Acts 2:38; 3:19; 8:22; 17:30; 26:20), which is also defined as “turning” to God (Acts 3:19; 9:35, 40; 11:21; 14:15; 15:19; 26:18, 20; 28:27). The gospel message involves an urgent call to turn away from sin and one’s old life. At the same time, those hearing the good news are summoned to believe and to exercise faith (Acts 16:31; 26:18). Indeed, the word “believing” is used nearly 30 times in Acts to describe Christians, indicating that faith characterizes those belonging to Christ.
It is scarcely surprising that conversion plays a major role in Acts since it records the spread of the gospel from Jerusalem to Rome (Acts 1:8; cf. also 1:6; 14:22). But it should also be observed that the kingdom of God is a major theme in Acts. It frames the book at the beginning (Acts 1:3) and end (Acts 28:31). Paul preached the kingdom in Rome (Acts 20:35; 28:23, 31), and Philip “preached the good news about the kingdom of God and the name of Jesus Christ” (Acts 8:12), demonstrating that the kingdom centers on the gospel. The gospel that was proclaimed called upon the hearers, as we saw above, to repent and believe. Hence, we have another piece of evidence that conversion is foundational to any proclamation of the kingdom. The restoration of the world to God’s rule is the glorious hope of believers, but only those who have repented and believed will enjoy the new world that is coming. Those who refuse to believe, as Acts emphasizes frequently, will be judged.
Conversion in Paul
Paul doesn’t use the term kingdom of God often, but his eschatological worldview is well-known, and it accords with the eschatological character of the kingdom. Like the Gospels, he proclaims an already/not yet eschatology. Most scholars would agree that faith and repentance are crucial themes in the Pauline epistles. Paul often teaches that justification and salvation are obtained only by faith (cf. Rom. 3:21-4:25; 9:30-10:17; 1 Cor. 15:1-4; Gal. 2:16-4:7; Eph. 2:8-9; Phil. 3:2-11). He doesn’t use the word repentance as often, but it is not completely absent (e.g., Rom. 2:4; 2 Cor. 3:16; 1 Thess. 1:9; 2 Tim. 2:25). Paul uses many terms for the saving work of God in Christ, including salvation, justification, redemption, reconciliation, adoption, propitiation, and so on. It is indisputable that the saving work of God in Christ plays a major role in Pauline theology, but such salvation is only granted to those who believe, to those who are converted.
According to Paul, believers eagerly await the return of Jesus Christ and the restoration of creation (Rom. 8:18-25; 1 Thess. 4:13-5:11; 2 Thess. 1:10), and yet only those who are converted will belong to the new creation that is coming. Hence, Paul labors intensely to spread the gospel to the Gentiles (Col. 1:24-2:5), striving to bring the gospel to those who have never heard (Rom. 15:22-29), so that they will be among the circle of those saved.
Conversion in the General Epistles
The remaining letters of the NT are occasional writings addressed to specific situations. Still, the importance of conversion is stated or implied. For instance, we find in Hebrews that only those who believe and obey will enter the end-time rest (Heb. 3:18, 19; 4:3; 11:1-40). James has often been misunderstood, but rightly interpreted he teaches that a repentant faith is necessary for justification (Jas. 2:14-26). So too, Peter teaches that salvation is by faith (1 Pet. 1:5; 2 Pet. 1:1), and 1 John was written to assure those who believe that they have eternal life (1 John 5:13).
Conversion in Revelation
The book of Revelation culminates the story, assuring believers that God’s kingdom, which has already come in Jesus Christ, will be consummated. Those who practice evil and compromise with the Beast will be judged forever, but those who persevere to the end will enter the heavenly city, which is the new Jerusalem. Revelation underscores that only those who repent (Rev. 2:5, 16, 21, 22; 3:3, 19; 9:20, 21; 16:9, 11) will find life.
NOT THE CENTRAL THEME, BUT FUNDAMENTAL TO THE WHOLE STORY
To sum up, conversion is certainly not the central theme of Scripture. Believers were made to glorify God and to enjoy him forever, and we enjoy him and glorify him both in this world and in the world to come.
But conversion is foundational and fundamental to the story, since only those who are converted will enjoy the new creation. Human beings must turn from sin and turn to God to be saved. They must repent of their sins and believe in the gospel of Jesus Christ crucified and risen. It will be small consolation on the last day if one has contributed in a small way or even a significant way to the improvement of this world (as helpful as this is), if one is not converted.
作者：Thomas R. Schreiner
史瑞纳博士是美南浸信会神学院（肯塔基州路易维尔市）的新约解经教授，同时也是Clifton浸信会的教导牧师。
翻译肢体: 邢凌
用圣经视野和实用资源装备教会领袖
进而通过健康的教会向世界彰显神的荣耀
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