系統神學緒論(周必克) - 第25講 聖經的屬性(中)(斯莫利牧師)

106 views

此系列只有簡體字幕並只能在本台線上收看
本課程是2020清教徒改革宗神學院的序幕講座

All right, well, briefly, let’s talk about some practical implications of the Bible’s necessity.
好,接下來我們簡單地講講聖經必須性的一些實際應用。
My dear friends, never take the Bible for granted.
親愛的朋友們,千萬不要認為我們擁有聖經是理所當然的。
Especially those of you who grew up with the Bible
特別是我們中從小讀著聖經長大的人、
or at least grew up with access to the Bible,
或者從小至少能讀到聖經的人,
it is very easy just to presume that, “Well, of course, the Bible is there.”
我們很容易就覺得“聖經很常見,沒有什麼可稀奇的。”
First of all, don’t forget
但是首先,我們不要忘了,
that people have often paid a very high price so that you can have the Bible,
我們能夠有聖經,特別是一本我們能夠讀懂的聖經譯本,
particularly the Bible in a translation that you can understand.
是因為別人付出了極高的代價。
I think about William Tyndale,
比如威廉·丁道爾,
who was responsible for so much of the English translation.
當時大部分的翻譯工作(將聖經譯成英文)都是他做的。
But it’s not just where it came from.
但聖經之所以寶貴,不只是因為這一點。
The prophet Amos warns that
先知阿摩司告誡我們,
because Israel had so turned away from God
因為以色列人背離了上帝,
that God was going to send them a famine.
所以,上帝要讓他們經歷饑荒。
But it was not a famine of food, it’s a famine of the Word of God.
但阿摩司所說的饑荒不是指沒有食物,而是指沒有上帝的話語。
And so it is entirely conceivable that the Lord God
因此,在上帝滿有主權的決斷中,
in His sovereign judgment could take away the Bible and its faithful preaching
祂完全有可能讓那些不願謙卑領受祂話語的人失去聖經、
from people who do not humbly receive it.
失去合乎聖經的教導。
Don’t take the Bible for granted.
千萬不要將聖經視為理所應當的,
Treasure your Bibles. Love the Bible.
珍視你的聖經,愛聖經。
Not because the Bible is our God,
不是因為聖經是我們的上帝,
but because it is the Word of our God, and we love our God.
而是因為它是我們所愛的上帝的話語,
And this is His special revelation to us.
聖經是祂賜給我們的特殊啟示。
What a blessing it is!
這是多麼大的恩典!
And I would like to speak very briefly to these last two attributes,
接下來我想很簡要地講一講下面這兩個屬性,
which I think I should be able to do without much controversy.
它們應該沒有太多爭議。
First of all, the unity of the Bible in Christ, the unity of the Bible in Christ.
首先是“整本聖經在基督裡的合一性”。
The great theme of the Bible is the Lord Jesus Christ.
聖經的中心是主耶穌基督。
Christ is revealed from beginning to end.
自始至終,整本聖經都在啟示基督。
Dr. David Murray has written a marvelous book, that actually is written on a lay level,
大衛·默裡博士寫了一本很棒的書,叫《頁頁有耶穌》。
you can give it to people in your church,
這本書很適合平信徒閱讀,
called Jesus On Every Page.
你們可以把它送給你們教會裡的會友。
It’s a great resource.
這本書非常好。
But he’s really just picking up what the Lord Jesus himself said
默裡博士做的,其實就是仔細領會主耶穌從死裡復活後
when having risen from the dead, we read in Luke 24:25 and 26,
在路加福音24章25節至26節中說的話,
“O fools, and slow of heart to believe all that the prophets have spoken:
即“無知的人哪,先知所說的一切話,你們的心信得太遲鈍了!
Ought not Christ to have suffered these things, and to enter into his glory?”
基督這樣受害,又進入他的榮耀,豈不是應當的嗎? ”
And then later, when he met with his disciples, he said to them,
隨後,耶穌又在見到他的門徒後對他們說,
“These are the words which I spake on to you, while I was yet with yout”
 “這就是我從前與你們同在之時所告訴你們的話說”,
This is verse 44 and following,
這是24章的44節至47節,
“that all things must be fulfilled, which were written in the law of Moses,
“摩西的律法、先知的書和詩篇上所記的,
and in the Prophets, and in the psalms, concerning me.
凡指著我的話都必須應驗。”
Then opened he their understanding, that they might understand the scriptures,
“於是耶穌開他們的心竅,使他們能明白聖經。
and said onto them, Thus it is written,
又對他們說:‘照經上所寫的,
and thus it behooved Christ to suffer, and to rise from the dead the third day:
基督必受害,第三日從死裡復活, 
and that repentance and remission of sins should be preached in his name
並且人要奉他的名傳悔改、赦罪的道,
among all nations, beginning at Jerusalem.”
從耶路撒冷起直傳到萬邦。 ’”
The Bible is about Christ.
聖經是一本關於基督的書。
I realize there are interpretational questions that arise with that.
我知道在這方面會涉及到一些釋經上的問題,
But I would just really press you start with that conviction as you open the Bible:
但我真的要督促大家,一定要帶著這樣的認識來讀經:
the Bible in its entirety points to the Son of God. It does so in manifold forms.
整本聖經都在多方地指向上帝的兒子。
Sometimes there are direct promises in the Bible.
有時候我們會在聖經中讀到直接的應許。
I was just reading this morning from Micah chapter 5,
今天早上我正好在讀彌迦書第5章,
the wonderful promise about the ruler who was to come from Bethlehem.
裡面有上帝美好的應許:有一位掌權者會從伯利恒來。
He whose goings out were from of old,
“他的根源從亙古、從太初就有”,
the ancient and eternal King was going to be born a baby in Bethlehem.
這位從亙古到永恆的大君王即將在伯利恒出生。
Wonderful promise.
多麼美好的應許。
But it’s not just promises it’s also types of Christ, which are ways
聖經中不只有這些應許,還有許多基督的預表。
in which God’s sovereignty designed
在上帝滿有主權的計劃中,
people, and events, and institutions, so that in imperfect
不同的人、事、以及制度成為了基督的預表,
and yet true ways, they would point ahead to Jesus.
他們以不完全但真實的方式指向基督。
Whether you’re talking about the great exodus
比如以色列人出埃及的壯舉,
out of the land of Egypt into liberty and freedom to be God’s covenant people,
他們靠著逾越節羔羊的血,出了埃及、走向自由,
and that by the blood of the Passover lamb.
成為了上帝約中的子民;
Or if you’re talking about the institution of the priesthood or the person of David.
又比如祭司制度,或者大衛這個歷史人物。
There are many, many ways that God has shaped the history of his people
上帝通過眾多的方式來塑造祂子民的歷史,
to give us types of Jesus Christ.
就是為了向我們預表基督耶穌。
And by way of practical implications of the Bible’s unity in Christ, I would say to you:
我們在實際應用 “聖經在基督裡的合一性”的時候需要記得:
don’t read the Bible irresponsibly, so that every time
我們不能隨意地讀經,
you come across something red, you think it must represent the blood of Jesus, okay?
不能每次讀到紅色的字體就認為它一定代表耶穌的寶血。
But do read the Bible with the expectation
但是我們在讀經時確實應該帶著這樣的期待:
that it is God’s intent to show you His son.
上帝的心意就是向我們顯明祂的兒子。
Sometimes the way the Bible shows us the Son of God
有時候聖經顯明聖子的方式
is by showing us our need for the Son of God,
是讓我們看到我們多麼迫切地需要他。
as in the early chapters of Romans, where Paul devastates our self-righteousness.
例如在羅馬書的前幾章,保羅徹底擊垮了人的自義。
Why?
他為什麼要這樣做?
To show us that we need the righteousness of another.
就是為了讓我們看到:我們需要另一個人的義。
But read your Bible
我們讀經,
as Jesus said to the Pharisees in John chapter 5:
應該按照主耶穌在約翰福音5章中對法利賽人說的那樣來讀,
you search the Scriptures, they testify of me.
他說,“你們查考聖經…… 給我做見證的就是這經。”
And that’s a solemn warning to us.
這也是對我們的一個鄭重提醒。
If we search the scriptures, but we’re not seeing that they “testify of me,”
如果我們查考聖經的時候沒有讀出它在為耶穌“作見證”,
we may very well be going the way of the Pharisees,
那我們走的可能就是法利賽人的老路。
who were the Bible believing people of their time.
要知道,法利賽人在他們的時代就是一群相信聖經的人。
We don’t want to go there.
我們千萬不能和他們一樣。
And then lastly, the efficacy of the Bible by the Spirit. The efficacy of the Bible by the Spirit.
好,最後一點,聖經在聖靈裡的有效性。
The Bible is powerful. It is powerful to convict, it’s powerful to convict…
聖經大有能力,它能使人知罪。
you’re familiar, of course, with our Lord’s promise in John16:8 through 11,
大家一定對我們主在約翰福音16章8節至11節中的應許很熟悉,
of how the Spirit of God would come
他說,上帝的靈會來,
to convict people of sin and righteousness and judgment.
“要叫世人為罪、為義、為審判,自己責備自己。”
And you’ve read in Acts 2
我們也在使徒行傳2章中也讀到,
of how people were pierced to the heart by the preaching of Peter.
人們聽了彼得的講道,覺得紮心。
The Bible is a double edged sword.
聖經是一把一切兩刃的劍。
Listen to this description in Hebrews 4:12.
我們來聽聽希伯來書4章12節是怎麼說的。
Hebrews 4:12 says,
希伯來書4章12節,
“For the word of God is quick, and powerful, and sharper than any two-edged sword,
“神的道是活潑的,是有功效的,比一切兩刃的劍更快,
piercing even to the dividing asunder of soul and spirit, and of the joints and marrow,
甚至魂與靈、骨節與骨髓,都能刺入、剖開,
and is a discerner of the thoughts and intents of the heart.”
連心中的思念和主意都能辨明。”
Ephesians 6:17 says, the Bible is “the sword of the Spirit.”
以弗所書6章17節說,聖經是“聖靈的寶劍”。
And therefore, its power to pierce doesn’t come from our preaching.
所以,這種讓人感到紮心的大能並不是出自我們的講道。
And that means that you cannot always control,
也就是說,聖經什麼時候紮人的心、紮誰的心,
or actually you cannot control at all,
不總在我們的控制之下… …
when and whom it pierces.
不對,應該說我們實際上完全無法控制。
But it is a sword in the hand of the Spirit of God,
事實是,聖經是聖靈手中的寶劍。
and when He comes to one of the elect at the time of God’s loving appointment,
聖靈按著上帝所定的慈愛的時間,來到上帝的選民面前,
that sword can penetrate the most hardened heart and closed mind
祂的寶劍能刺透世上最剛硬的心、最封閉的靈,
and lay that person at the feet of Jesus.
祂可以將那個人安放在耶穌面前。
The word is mighty for conviction.
上帝的話語大有能力,能使人知罪。
It is also mighty for the giving of life.
不僅如此,上帝的話語也能賜人生命。
The Spirit is the life giver, our Lord Jesus said in John chapter 6.
我們的主耶穌在約翰福音6章說,聖靈是賜生命的靈。
That’s a wonderful statement.
這真是一句美好的真理。
But He is so in connection with the Word.
不過,聖靈的工作與上帝的話語密不可分。
John chapter 6:63,
約翰福音6章63節確實說,
“It is the spirit that quickneth,”
“叫人活著的乃是靈”,
or which gives life, who gives life, “the flesh profiteth nothing.”
或”給人生命的乃是靈”, “肉體是無益的。”
But notice what Jesus says next in that verse.
但是我們需要留意耶穌緊接著說了什麼,
“The words that I speak unto you, they are spirit and they are life.”
他說,“我對你們所說的話就是靈,就是生命。”
The Spirit gives life to dead sinners and He does it through the Word.
聖靈借著上帝的話語,將生命賜給靈裡死亡的罪人。
Remember that beautiful picture that Isaiah gave us in Isaiah 55, about how the Word of God
還記得以賽亞在以賽亞書55章中為我們描繪的那副美麗的圖畫嗎?
comes down from heaven, like the rain, and the snow,
上帝的話語如雨雪般“從天而降”,
and waters the earth so that life springs up towards God,
“滋潤地土,使地上發芽結實”,
which, of course, ties in with the promise in Isaiah 44,
顯然,這與以賽亞書44章中的應許緊密相連,
about how God would pour out His Spirit upon a dry land
即上帝應許祂要將祂的靈澆灌在乾旱之地上,
and people would spring up and say, I am the Lord’s.
人們要“發生在草中”,“要說‘我是屬耶和華的’”。
The word of God is the Spirit’s primary means by which He gives life to dead sinners.
上帝的話語是聖靈賜生命給靈裡死亡的罪人的首要方式。
Peter says at the end of 1 Peter 1 that that’s the way he gave us life:
彼得在彼得前書1章的末尾就提到了這一點,
the living and abiding word of God by which you were born again.
他說,“你們蒙了重生…… 是借著上帝活潑長存的道。”
And if that’s true and certainly, as Peter says in 1 Peter 2,
如果真的是這樣,那麼正如彼得在彼得前書2章中所說的,
like newborn babes,
我們就“像才生的嬰孩一樣”,
we should crave the milk of the Word.
應該“愛慕”上帝話語這“純淨的靈奶”。
It’s the means of life to us.
因為上帝的話語是我們的生命之道。
O, dear friends, the Bible is absolute authoritative truth from God,
親愛的朋友們,聖經是上帝賜下的絕對權威的真理,
but it is not just intellectual truth that we study objectively,
但它不只是一種用來客觀學習的頭腦知識,
it has hands to grasp hold of us, it has feet to chase after sinners.
它仿佛有手,能夠緊緊抓住我們;仿佛有腳,能夠追趕罪人。
It is God-breathed, and just as God once said,
聖經是上帝默示的,
“Let there be light, and there was light.”
就如上帝曾說“要有光”,就有了光,
So when God speaks effectually through the Scriptures,
那麼,當上帝通過聖經來對我們有效地說話時,
He brings about new creation in people’s souls.
祂就在人的靈魂中創造了新人。
It’s a wonderful gift, dear friends, don’t ever tire of studying the Bible,
親愛的朋友們,聖經是上帝給我們的無比珍貴的禮物,
reading the Bible, teaching the Bible, preaching the Bible,
千萬不要疲於學習聖經、或閱讀聖經、或傳講聖經,
because it is the Word of God.
因為它是上帝的話語。
What a privilege we have to be students of the Word.
我們能學習上帝的話語,這是多大的榮幸啊!
All right, the term “inerrant” simply means “without error,”
好,“無誤”這個詞的意思是“沒有錯誤”,
and “veracity” means “truthfulness.”
“準確”這個詞的意思是“真實可信”。
And so by “inherent veracity,” we mean that
所以,當我們說聖經“準確無誤”時,我們的意思是:
the Bible does not declare anything contrary to what is true and real,
聖經從不教導任何與真理和真相相悖的東西,
and all that it does declare, therefore, is faithful, accurate,
因此,聖經所教導的一切,都是信實的、準確的,
because it is the Word of God.
因為它是上帝的話語。
The Belgic Confession Article 5 states it beautifully,
《比利時信條》第5條說得特別好:
it says we receive the Holy Scriptures “for the regulation, foundation,
我們接受聖經“為我們信仰的規範、根基和確證。
and confirmation of our faith; believing without any doubt all things contained in them…
我們毫不懷疑地相信這些書卷中所包含的一切……
because the Holy Ghost witnesseth in our hearts that they are from God.”
因為聖靈在我們的心中同證它們來自上帝。”
Francis Turretin, in his Institutes, 2.4.5,
弗朗西斯·圖倫丁也表達過同樣的觀點,不過他的說法更正式,
states it a bit more formally,
他在《辯道學要義》第二主題、第四章、第五點中說,
“sacred writers… were so acted upon and inspired by the Holy Spirit,
“聖靈在聖經作者身上作工、默示的程度之高、之純粹,
both as to the things themselves and as to the words,
確保了無論是事物本身,還是他們所寫的話語,
so as to be kept free from all error,”
都沒有任何錯誤”,
and therefore, “their writings are truly authentic and divine.”
因此,“他們所寫的確實都是真實的、從上帝而來的話語。”
In 1978, evangelical Christian leaders from a variety of denominations gathered
在1978年,來自各宗派的福音派基督徒領袖齊聚芝加哥的ICBI會議,
for the ICBI meeting in Chicago, the International Council on Biblical Inerrancy in Chicago.
ICBI是在芝加哥舉辦的“國際聖經無誤協會”的簡稱。
And that meeting was… involved James Boyce and organization of a lot of evangelicals.
詹姆斯·博伊斯、以及許多福音派人士都參加了那次會議。
Two hundred and forty theologians met
當時一共有兩百四十位神學家參與會議,
and approved a statement on the doctrine of inerrancy,
他們在會議上通過了一個關於“聖經無誤”的宣言。
affirming that God “is Himself Truth and speaks truth only.”
宣言肯定了上帝“自己就是真理,祂只講真理”。
and the Bible is His very “own Word.”
而聖經就是上帝“自己的話語”。
And after that introductory comment and more,
在說了這句引言以及一些其他內容之後,
they then offer this definition of inerrancy.
神學家們給出了一個“聖經無誤”的定義。
And this really, at least for 20 years or so, seemed to hold sway.
這個定義似乎極具影響力,它的影響至少有二十年之久。
Now of course we’re back where we were, kind of, but…
但是現在許多人顯然有點走回頭路,
with a lot of people.
又回到從前的認識了。
But then they offered this definition of inerrancy: “Being wholly,” wholly, completely,
但在1978年,參加ICBI的神學家們是這樣定義“聖經無誤”的:
“and verbally God-given, being wholly and verbally God-given,
“既然全部聖經都是上帝所賜,又是上帝逐字默示的,
Scripture is without error or fault in all its teaching,
那麼聖經中的一切教導都是準確無誤的:
no less in what it states about God’s acts in creation,”
它不僅在論及上帝的創造之工、世界歷史事件
So obviously they’re thinking about Genesis 1 through 3 here, “about the events of world history,
以及‘聖經本身源自上帝’上完全無誤”
and about its own literary origins under God,
(這裡的“創造之工”顯然是指創世紀1章至3章)
than in its witness to God’s saving grace in individual lives.”
也在見證上帝在個人生命中的救恩上準確無誤。”
So you see what they’re saying:
因此,我們從他們的定義中可以看到,
the Bible is not only inerrant about salvation in individual lives, it’s
“聖經無誤性”不只體現在涉及個人救恩的事情上,
also inherent in what it states about creation and world history, and its own literary origins.
也體現在創造、世界歷史、以及聖經的起源上。
And then they warned,
參加ICBI的神學家們告誡我們,
“The authority of Scripture is inescapably impaired if this total divine inerrancy
“如果人們以任何形式貶低‘聖經是上帝無誤話語’的真理;
is in any way limited or disregarded,
或者將之看作無關緊要的;
or made relative to a view of truth contrary to the Bible’s own;
或者認為聖經與那些不合聖經的觀點一樣,都是相對的;
and such lapses bring serious loss to both the individual
那麼,聖經的權威性將無可避免地受到損害;
and the church.”
而這一偏頗也會給信徒個人和教會整體帶來重大的損失。”
So this is the Chicago Statement on biblical inerrancy,
這就是《芝加哥聖經無誤宣言》的定義,
if you wanna look it up. It’s just called “a short statement.”
如果你們想查考一下,這個定義就是《宣言》裡的“宣言概要”。
Now, it’s important to clarify, first of all,
但是,因為人們對這個定義有諸多疑問,
what we do not mean by inherent veracity,
所以我們首先需要闡明一些事情,
what we do not mean, because there can be a lot of confusion here.
即當我們說“聖經準確無誤”時,我們不是在說什麼。
Let me give you…
這很重要。
I think six or seven things. Number one:
我們一共需要闡明的有六、七點。
we are not saying that the Bible is written by perfect people.
第一,“聖經準確無誤”不代表聖經作者是完全人。
Francis Turretin said,
弗朗西斯·圖倫丁說,
“The prophets did not fall into mistakes in those things
“這些得到上帝默示的先知,在寫聖經書卷時,
which they wrote as inspired men and as prophets, not even in the smallest particulars;
即使在最細微的細節上,也不曾犯下任何錯誤,
otherwise faith in the whole of Scripture will be rendered doubtful.
否則我們就無法完全相信整本聖經。
But they could err in other things as men,
但是這些先知作為人,還是會在其他方面犯錯。
just as Nathan in the directions which he gave to David
就好像先知拿單在沒有尋求上帝旨意的情況下,
about building a temple without having consulted God.”
就指示大衛建造聖殿。(撒母耳記下第7章第3節)
Okay? So that’s clear. 2 Samuel 7:3.
好吧?這一點應該是很清楚的。
Notice how Turretin even brings in a biblical example here, showing us that,
你們看,圖倫丁甚至用了一個聖經中的例子來說明這點,
yes, they’re inspired men in terms of writing the Scriptures, but
是的,這些先知的確在上帝的默示下寫了聖經,
they’re not perfect men.
但他們自己並不是完全人。
Number two, we’re not saying by the doctrine of inherent veracity
第二,聖經的準確無誤並不代表
that the Bible is written with absolute perfection of grammar or literary form.
聖經中所用的語法形式或句法形式是絕對完美的。
For example, when Paul speaks in… what is it, Ephesians 3:20, he says,
比如,保羅在以弗所書3章20節中說,
God does exceeding abundantly above all that we could ask or think.
“上帝…… 充充足足地成就一切,超過我們所求所想的。”
In the Greek grammar, it’s “huper huper,” like
保羅在這裡用的希臘語是“huper huper”,
“above above.”
把介詞“在……上面”重複用了兩遍。
Grammatically, it’s a mistake. It’s not good Geek grammar.
從語法上來說,這不符合希臘語的語法規則,是錯的。
Or scholars have noted some irregular grammar, particularly
又比如有學者注意到,聖經中-特別是啟示錄的希臘原文中,
in the Greek text of the Book of Revelation.
出現了一些不規則的語法用法。
Now, aside from the possibility that modern scholars may not fully always understand
有一種解釋是,現代學者可能沒有透徹理解通用希臘語語法規則,
Koine Greek grammar, these observations don’t need to upset us
但除開這種解釋,這些發現也無需使我們擔憂,
or disturb our doctrine of inerrancy.
它們與我們“聖經無誤”的教義並不矛盾。
The prophets and the apostles are not setting out to produce an ancient writer’s manual.
先知與使徒的目的並非是要著手寫一本“古代作家寫作手冊”。
The question of “errors in the Bible” pertains to what they declared,
人們提出的這些“聖經中有錯誤”的質疑
what they taught, what they communicated,
針對的都是聖經宣稱、教導、和表達的內容,
not the precision of grammar that they used to say it.
與聖經作者在寫作時所用的語法的精准性沒有關係。
In other words, if I said to you, “He has no sense,”
也就是說,如果我向你描述一個不理智的人,
and this person really has no sense.
我既可以用正式的英語說,“他不理智”,
Or I said to you, “He ain’t got no sense.”
也可以用不正式的英語說,“他沒有任何理智”。
You’d say, “Well, the latter is poor grammar.”
你們可能會說,“後面這種說法的語法有問題。”
But you get the meaning.
但它並不影響我要表達的意思。
The Bible sometimes exhibits the weakness of its human authors.
聖經有時候會顯出它的寫作者的弱點,
But its divine Author prevented them from erring even in a single word.
但是聖經的大作者上帝確保了他們所寫的每個字都是準確無誤的。
That’s the point.
這才是重點。
Three, we are also not denying in this doctrine that the manuscript copies
第三,我們在肯定聖經準確無誤的同時,
of the Bible differ from each other at some points, some small points.
並不否認聖經的各個手抄本之間有一些細微的差異。
Thank the Lord that they’re remarkably small points.
但是感謝主,這些差異都是極小的。
So the doctrine of inherent veracity does not claim
因此,聖經無誤的教義並不代表
flawless transmission of the original manuscripts
人們在數千年間一直能夠毫釐不差地傳抄聖經原稿、
in all their copies through the centuries.
或每份聖經手抄本都是完美無瑕的。
A review of both the Hebrew and Greek manuscripts, thousands of them,
如果我們查考數千本希伯來語和希臘語的聖經手抄本,
shows that there are a few places where, despite all their attempts
我們會發現,雖然抄寫經文的人極其努力、極其敬畏聖經,
and all their reverence for the texts, the copyist did make some mistakes.
他們還是會在某些地方犯一些抄寫的錯誤。
The good news is that they are so few,
但好消息是,這些錯誤都極其微小,
and there’s no substantial doctrine involved.
也沒有涉及到任何重大的教義。
So those minimal mistakes don’t need to shake us in any way
因此,我們的信心無需被這些極小的錯誤動搖,
so that we look at the English Bible we have today and say,
當我們再看我們今天所擁有的英文聖經時,
“Well, this really isn’t the Word of God
我們無需因為這些小錯誤就說,
because there was a few mistakes between the copyists.
“因為抄寫經文的人犯了幾個錯誤,所以其實這不是上帝的話語。”
There are a few debatable texts.”
手抄本中確實有幾處有爭議的經文,
Well, that’s just something that we have to expect and live with.
但是這些爭議是我們必須要預計到、也要承受的,
But it doesn’t mean that the Word of God itself, in its original manuscripts, erred.
這並不代表上帝的話語本身 – 聖經的原稿中有錯誤。
Four, we are also not saying that the Bible speaks
第四,“聖經準確無誤”
with the same precision of terminology used in modern scientific writing.
不代表聖經中的用語與現代科學文獻中的用語一樣精准。
For example, we read that the metal basin outside the temple was ten cubits in diameter
比如我們在列王記上7章23節中讀到,
and thirty cubits in circumference, in 1 Kings 7:23.
聖殿外有一個銅海,“徑十肘,圍三十肘”。
But if the edge of the basin was a true circle, then its circumference actually
可是如果這個銅海的邊緣是一個正圓的話,
would not have been 30 cubits, but it would have been 31.41 cubits.
它的實際周長不應該是30肘,而是31.41肘。
So the Bible is not a science textbook,
所以,聖經不是一本科學教科學,
nor a document for technicians and specialists,
也不是寫給技師和專家的文件,
but a book written for ordinary people.
聖經是一本寫給普通人的書。
The scientists might say that the time is 1:02 p.m., and 27.75 seconds.
科學家可能會說,“現在是下午1點02分27.75秒。”
But if we were to say it’s one o’clock, we’re not telling a falsehood.
但如果我們說“現在1點”,我們也沒有說謊。
We’re just not… we’re just speaking with ordinary precision, not
我們不過是在說話時用了一種正常程度的準確性,
extra ordinary detail.
沒有添加任何細微的細節。
And sometimes we need to know that the Bible,
有時候我們也需要知道,
the Holy Spirit has particular reasons sometimes that… it’s even hard for us to detect always,
因為某些我們不一定清楚的特定的原因,
of why a particular degree of precision is used in one place rather than in another.
聖靈有時候會選擇在聖經的不同處使用不同程度的準確性。
That’s particularly true in the accounts between Samuel, Kings, and Chronicles,
例如,我們從撒母耳記、列王記、歷代志、
and the accounts in the four Gospels.
還有四福音書的記載中特別能看出這一點。
So the degree of precision matches the purpose for which the Holy Spirit
所以,聖靈會根據祂傳講某個真理的具體目的
is conveying that particular truth.
來決定使用什麼程度的準確性。
Okay, right now it’s 12:09.
比如,我們現在正好是12點09分。
If I was a radio announcer, and I was giving out the time for people,
如果我是一個給大家播報時間的電臺播音員,
I would say 12:09, wouldn’t I?
我會說“12點09分”,對不對?
I won’t say 12:09 and 30 seconds,
我不會說“12點09分30秒”,
cause I don’t need to be quite as precise as scientific precisional statement.
因為我不需要像科學報告那樣準確地報時間。
But I also wouldn’t say, it’s just a bit after 12:00.
但是我也不會說,“現在12點過一點”。
Because people in the cars, listening to the radio and
因為車裡一邊開車一邊收聽廣播的人
driving along, they want to know more accurately than that,
想要知道一個更準確的時間,
and they expect to know more accurately than that.
他們也認為一個電臺播音員需要播報一個更準確的時間。
But if you met me in my office and you said,
但是如果你到我辦公室來見我的時候順便問我,
“By the way, what time is it?”
“對了,現在幾點了?”
It’d be perfectly okay if I say, “Well, it’s a bit after 12:00.”
如果我說,“現在是12點過一點”,這完全沒有問題,
And you’d say, “Fine.”
你也會說,”好。”
And if you looked at the clock, it says 12:09,
如果這時你看了一下鐘,發現時間是12點09分,
you wouldn’t say to me, “Well, you weren’t accurate enough. You lied to me.”
你會說“你說的不夠準確,你騙我”嗎?
No, of course not.
你當然不會說這樣的話。
Well, the Holy Spirit is this way as well, you see.
而我們要知道,聖靈也是這樣。
So sometimes He might say,
比如在描述一件袍子的時候,
“That was a colorful robe,” talking about a robe. Another time, He might say,
聖靈有時候會說,“那件有顏色的袍子”,
let’s get more precise, “That robe was primarily red.”
有時候祂會說得更精確,“那件紅色的袍子”,
Or He could get very precise and say, “That robe was primarily crimson.”
還有的時候,祂會說得特別精確,“那件深紅色的袍子”,
A form of red. That’s more specific.
深紅色是紅色的一種,所以這樣的描述更具體。
No contradictions in any of those statements.
而這幾種說法之間並不矛盾。
Fifthly, the doctrine of veracity, inherent veracity of the Bible does not deny
第五… … 第五點是從第四點中衍生出來的,
that the Holy Scriptures therefore speak…
第五,“聖經準確無誤”
this is kind of an outgrowth of number four, from an ordinary human point of view.
並不代表聖經不是以普通人的視角來寫的。
The classic example here always is, the Bible speaks of the sun
這裡最典型的例子就是聖經中對太陽的描述,
rising and setting, right? Genesis 19:23.
聖經(如創世紀19章23節)說太陽升起又落下,對不對?
And objectively we know, of course today, scientifically
但是今天我們顯然都知道,從客觀科學的方面來看,
that the sun is not moving around the earth, but the earth moves around the sun.
不是太陽繞著地球轉,而是地球繞著太陽轉。
However, the Bible is not teaching a geocentric view of the universe.
但是,聖經對太陽的描述並不是在教導人們某種地心觀,
It’s simply using the common language of everyday human experience.
它只不過在描述太陽時用了一種人們在日常生活中常用的說法。
Galileo, by the way, did not claim that the Bible was in error
順便提一句,伽利略在肯定哥白尼的日心說時,
when he confirmed Copernicus’s heliocentric model.
並沒有說聖經是錯的。
But he wrote this,
反之,他這樣寫道,
“The Holy Bible can never speak untruth – whenever its true meaning is understood.”
“如果我們理解了聖經的真義,我們就知道:聖經裡只有真理。”
And he recognized that God gave his words in a manner designed
伽利略認識到,
“to accommodate them to the capacities of the common people.” That’s Galileo.
上帝是“按普通人的理解能力”來賜下祂的話語的。
People speak the same way today.
現在的人依舊這樣說話,
Even scientists can speak this way in a common human way,
就連科學家說話時也會使用人的日常用語。
such as when a meteorologist tells you the time of the sunrise and the time of the sunset,
比如某位氣象學家會說“日出時間”和“日落時間”,
though he knows very well: the sun is not revolving around the earth.
雖然他知道太陽不是繞著地球轉的。
Six, the doctrine of inherent veracity does not contradict the Bible’s use of figures of speech.
第六,“聖經無誤”並不表示聖經不會使用修辭手法。
We’ve seen this before, but let me remind you of it here.
我們前面講過這一點,但我再重申一下。
When the Bible speaks of God’s hand, and arm, and finger,
我們知道,上帝是沒有身體的,
and we know that God doesn’t have a physical body,
所以當聖經講到上帝的手、手臂、還有手指的時候,
we understand that these things are symbols of His powerful activity.
我們明白,這些是在象徵著祂大能的作為。
We understand anthropomorphisms,
我們知道這是擬人的寫作手法,
God described Himself in the form of a man, so by way of comparison,
上帝以人的形式描述祂自己,
we can understand better who He is.
是為了讓我們借著對照能更好地認識祂。
And finally, seven, to affirm inerrant veracity
最後,第七,我們認可聖經的準確無誤
does not require us to ignore difficulties in interpreting the Bible,
並不代表我們必須無視釋經中的困難,
such as harmonizing the history or theology of one part of the Bible
例如如何將聖經中某一部分的歷史或神學
with another, or
與另一部分的歷史或神學統一起來,
showing the consistency between the Bible and historical or scientific evidence.
或怎樣顯明聖經和歷史證據或科學證據之間的一致性。
We don’t deny these difficulties.
我們承認,這些確實都是難題。
But this doesn’t overthrow our faith in God’s Word.
但它們無法摧毀我們對上帝話語的信心。
Actually, it would be strange
事實上,如果我們沒有遇到任何困難,
if there weren’t any difficulties at all.
這反而是一件讓人奇怪的事。
The Bible would then be a very simplistic book.
如果若是那樣,聖經就是一本太過於簡單的書。
The wonder, the amazing wonder is that there are no obvious contradictions in the Bible
令人感到稀奇的是,人們在這本歷經千年而寫成的聖經中,
when it’s been written over periods of thousands of years.
找不到任何公認的明顯的矛盾。
I may have told you this before, but it bears repeating here,
我之前可能也跟大家分享過這件事,不過可以在這兒重複一下。
that when I worked for six years on
我曾用了六年時間
translating Wilhelmus A Brakel, or editing it, rather, editing the translator’s work.
編輯別人翻譯的威廉默斯·阿·佈雷克的著作。
I was just overwhelmed and astonished, when it was translated into contemporary language,
當我看到佈雷克的四卷書在譯成現代文後是多麼地契合這個時代,
how contemporary all four of these volumes were,
我感到無比震驚。
and everything spiritual in them, everything about them was just so true.
這四卷書中所寫的一切屬靈之事都是這樣的正確,
I could just find… I couldn’t find any mistakes,
我找不到任何錯誤。
until I came to this statement, like, you know,
直到有一天,我讀到佈雷克這樣說:
“You’re just a terrible blockhead if you think that the
“如果你認為是地球繞著太陽轉,
earth revolves around the sun.
你就是一個徹頭徹尾的大傻瓜。
Everybody knows that the sun goes around the earth. Just stand outside
因為大家都知道,是太陽在繞著地球轉。
and look.” You know.
你只需要出去看一眼就明白了!”
And I’m reading this, I’m thinking,
讀到這句話的時候,我就想,
“This is incredible. This was written in 1700.”
“這可是十八世紀寫的東西啊!太令人難以置信了。”
And I did this in 1999,
我編輯這些書的時候是1999年,
so less than three centuries ago.
距離佈雷克的時代還不到三個世紀。
And now you take ten centuries ago, and
那我們想一想,如果是十個世紀以前寫的書呢,
thirty centuries ago, or take 4000 years ago,
或三十個世紀以前寫的書呢,或四千年前寫的書呢?
and Moses could write the five books, the Pentateuch? And you can’t find any error in them?
摩西居然能在四千年前寫下這樣準確無誤的摩西五經,這怎麼可能?
What other book could you read 4000 years old, is not brimming full of weird inconsistencies?
還有哪本有著四千年歷史的古書的內容不是處處矛盾、令人費解?
This is amazing how that Genesis doesn’t contradict Revelation.
但聖經的首卷(創世紀)卻與末卷(啟示錄)一致,這真是令人驚歎!
In fact, all books have many of the same themes,
實際上,聖經的每卷書都涉及到了許多相同的主題。
it’s astonishing.
真是不可思議!
So don’t let the liberals say to you, “These difficulties show that the Bible is not inerrant.”
所以,當自由主義者對你說“這些問題證明了聖經不是無誤的”時,
I think you could turn the tables on them and say, “It’s just astonishing
你不必覺得無言以對,你可以反過來對他們說,
that there are so few difficulties
“聖經有許多為作者
when this Bible is written by so many different writers,
他們來自不同的背景、一共歷時數千年才完成聖經。
from so many different backgrounds,
但聖經裡居然只出現了屈指可數的幾個難題,
over such a long period of time.”
這實在是令人難以置信!”
So then, with these caveats,
所以,在考慮了這幾個需要注意的地方之後,
we can define inerrancy, inerrant veracity as meaning that
我們可以這樣來定義聖經的“準確無誤性”:
“all that the Bible, in its original manuscripts,
“聖經原始手稿中記載的一切內容,
declares, or implies by logical consequence,
無論是直接的教導、還是通過合理推論得出的教導,
is true.”
都是真實可信的。”
That’s all true, and we must accept it is true,
聖經中的一切都是準確無誤的,
even if all the world would contradict it.
即使全世界反對,我們也必須相信它是真實可信的。
A classic example here is evolution.
這裡一個典型的例子就是進化論。
Some people are so sold on evolution today that
今天有些人是如此地熱衷於進化論,
they say, “Well, of course the Bible is not true in Genesis,”
他們要麼說,“創世紀裡面記錄的肯定不是事實”,
or we got to distort it in order to fit science.”
要麼覺得我們必須曲解聖經來迎合科學。
But come on, science has come up with all kinds of things
但是我們要知道,在過去的兩千年間,
in the last two thousand years that have proven not to be true,
科學界出現了各種理論,最終卻被證實為謬誤。
why can’t evolution be one of those as well? At least macroevolution.
那為什麼進化論 – 至少宏觀進化論,沒有可能也是錯的呢?
You see, if we give way in our doctrine of inerrancy
要知道,如果我們在聖經無誤的教義上讓步
to fit modern liberal trends or people’s present opinions,
以迎合現代自由主義的潮流、或人們現在的觀點,
then the locus of authority actually shifts from God to man.
那麼我們就等於承認:權威不是來自上帝,而是來自人。
And the church passes over a watershed
這一讓步標誌著教會生命的一個轉折點,
that will eventually lead to its own dissolution,
從此教會就踏上了自我毀滅的道路,
or if not dissolution, its irrelevance.
就算沒有自我毀滅,教會也喪失了它存在的意義。
So we then affirm the plenary verbal inspiration by God.
因此我們堅持認為:上帝賜下了完全的言語默示。
And Scripture affirms that for us
聖經也是這樣教導我們的。
as we’ve seen from our previous studies, from 2 Timothy 3:16
我們在前面的課上就提到了提摩太后書3章16節
and 2 Peter 1:20 and 21, the two great,
和彼得後書1章20節至21節,
great passages in Scripture that affirm inerrancy.
這兩處經文是聖經中肯定聖經無誤的關鍵經文。
There are more that affirm it as well,
當然聖經中還有其他經文也肯定聖經無誤,
but those are the two classical texts.
但這幾節經文是最具代表性的。
So every word of the Bible is God’s word.
聖經中的每一個字都是上帝的話語。
God inspires not only the thoughts of the prophets and the apostles,
保羅在提摩太后書3章16節中說,
says Paul in 2 Timothy 3:16,
上帝不只是在思想上默示先知和使徒,
but gave them the specific words that they use so that the words
而是把他們當寫的具體的話默示給了他們,
of the writer are the words of the Lord.
因此,這些聖經作者所寫的話就是主的話語。
That’s also affirmed, by the way, in Jeremiah 1:9.
耶利米書1章9節也肯定了這一點。
In fact, Jesus said, Matthew 5:18,
事實上,耶穌在馬太福音5章18節中說,
that even the smallest letters written of a word are of
即使是聖經中的一個字母 – 某個詞裡最不起眼的那個字母
eternal divine authority.
都有來自上帝的權柄。
So the Bible equals God’s Word.
所以,聖經就是上帝的話語。
What it says, God says,
聖經中的內容,就是上帝要說的話。
which leads us to the conclusion that the trustworthiness of the Bible
因此我們可以得出這樣的結論:
is what it is because of the trustworthiness of God. We’re talking ultimately
聖經之所以可靠可信,是因為上帝可靠可信。
about the character of God.
歸根結底,我們在這裡討論的是上帝的屬性。
So let’s work in reverse. If the Bible contains
我們也可以逆向來看這個問題。
falsehoods,
如果聖經中含有謊言,
God either knew it or God did not know it.
上帝要麼知道這件事、要麼不知道。
And if God knew something to be false, but still declared it in His own Word,
如果上帝明知道聖經裡有謊言,卻還說它是祂的話語,
then, perish the thought, but God would be a liar.
那麼(雖然這絕不可能)上帝就是在說謊。
But that thought is blasphemy, because God does not lie. God cannot lie.
但這種想法是一種褻瀆,因為上帝既不會說謊,也不能說謊。
He’s the God of “truth,” the God of faithfulness, Exodus 34:16.
出埃及記34章16節說,上帝是真理的上帝,是信實的上帝;
And especially Numbers 23:19,
而民數記23章19節的教導更是直接明瞭:
“God is not a man, that he should lie; neither the son of man,
“神非人,必不至說謊;
that he should repent: hath he said, and shall he not do it?
也非人子,必不至後悔。
Or hath he spoken, and shall he not make it good?”
他說話豈不照著行呢?他發言豈不要成就呢?”
So as Christians,
所以
we ought to be offended at the very idea, whether it comes from fellow liberal Christians
當我們聽到某個自由派的朋友或者世界上的人說 “聖經裡有謊言”時,
or the world, that the Word of God could contain falsehood, it’s an attack
我們作為基督徒,應該要覺得憤慨,
on our God.
因為這是對我們的上帝的攻擊。
On the other hand, if God did not know that his word contains falsehoods
另一方面,如果聖經中確實含有謊言,但上帝自己卻不知道,
and it did contain falsehoods, then God would be ignorant or mistaken.
那麼這位上帝要麼是無知的、要麼就是會犯錯誤的。
But the Bible says God is omniscient, “his understanding is infinite.”
但是聖經說,上帝無所不知,“祂的智慧無法測度”;
He sees all things in all places,
詩篇147篇第5節告訴我們,
Psalm 147:5.
世間每個角落、世間萬物,無祂目光不能及之處。
He knows everything about us.
上帝也知曉我們的一切,
He knows all our days are written in His book before we’re even born.
將我們尚未度過一日的生命寫在了祂的冊上。
He knows the words we’re going to speak before we speak them.
我們還未開口,祂就知道我們要說什麼。
He knows the end from the beginning.
祂從一開始就知道萬物的結局。
God cannot be ignorant. He’s omniscient.
上帝不可能有不知道的事情,祂無所不知。
Now, an important part of the doctrine of inherent veracity
好,“聖經無誤”的教義還有另外一個重要的組成部分,
is also what is sometimes called the purity of God’s word.
就是人們有時候說的“上帝話語的純淨”。
In the Bible, the Lord teaches that His word is utterly pure.
主在聖經中教導我們,祂的話語是至為純淨的。
Psalm 12:6 says, “The words of the Lord are pure words,”
詩篇第12篇第6節說,
as silver tried in a furnace of earth, “purified seven times.”
“耶和華的言語是純淨的言語,如同銀子在泥爐中練過七次。”
Notice the plural “words,”
注意這裡用了複數的“words”(“言語”),
drawing attention to not just the general message, but the very words are pure.
也就是說,不只是綜合信息,而是每一個具體的字詞都是純淨的。
And “tahor”, the original Greek or Hebrew word here,
這句聖經原文中還出現了一個希伯來語詞”tahor”。
means clean, but it can also refer to the purity of metals,
“tahor”的本意既可以指“清潔的”,也可以指金屬的純度,
which is the meaning actually in this verse.
這節經文中的”tahor”用的就是第二種含義。
So there is a contrast between what is godly and ungodly,
因此,虔誠的話語與不敬虔的話語截然不同,
what is of God and what is of man.
上帝的話語與人的話語截然不同。
Because the wicked speak “with flattering lips with a double heart,” verse 2 says.
因為惡人說話“嘴唇油滑,心口不一”(詩篇12篇2節)。
But the Lord’s words are the exact opposite, you see.
但是我們看到,主的話語與人的話截然不同,
They are true and faithful.
祂的言語是真實可信的。
David compares them here in Psalm 12 to refined silver.
在詩篇第12篇裡,大衛將上帝的話語比作煉淨的銀子。
Silver melts at a temperature of more than 1700 degrees Fahrenheit.
要知道,銀要在超過華氏1700度(約攝氏927度)的高溫中才會融化,
And so, ancient refiners would heat it in a furnace to separate it from other metals
所以古時候的銀匠會在熔爐裡對銀進行加熱,
in its native ores like copper and lead, and draw off its impurities.
使其與其他自然金屬(如銅和鉛)分離,然後去除它的雜質。
And as the number “seven” in the Bible symbolizes perfection,
此外,聖經中的數字“七”代表“完全”,
so the image here is of the Word of God
所以聖經在這裡為我們描繪了一幅畫面:
in the hands of God as the Great Silversmith,
在上帝這位大銀匠的手中,
is absolutely pure, purified like silver, again and again till it’s absolutely pure.
上帝的話語如反復冶煉、至純至淨的銀子一般,潔淨無瑕。
Seven times, total purity.
上帝的話語被冶煉七次,極為純淨。
That leads Calvin to say, because of this purity,
因此,加爾文說,因著上帝話語的這種純淨,
“We owe to Scripture the same reverence we owe to God;”
“我們理應敬畏聖經,就像我們理應敬畏上帝一樣”,
because the Scriptures proceeds from Him, and there’s nothing
因為聖經是上帝的話語,“雖然上帝使用了人來書寫聖經”,
“belonging to men mixed in with it, though man was used to write it.”
但是聖經中並沒有混入任何“人的東西”。
So that’s the teaching of Psalm 12.
這就是詩篇12篇要教導我們的,
Words of the Lord are absolute truth, pure of all falsehood.
主的話語是絕對純粹的真理,裡面沒有任何謊言。
So this total veracity of the Holy Scriptures
因為聖經是完全無誤的,
makes them the great treasure of God’s people.
所以它在上帝子民的眼中是極其寶貴的財富。
Because when you read as a Christian, when you read the Bible,
因為在基督徒的眼中,
it’s not like reading any other book.
聖經不同於其他任何一本書。
You know that everything here is true.
我們知道聖經中教導的一切都是真理。
And that is confirmed, according to Scripture’s own self-attestation,
聖經也為自己作見證,
by the fact that the Word of God never fails, never fails.
它肯定地說,上帝的話語從不落空、絕不落空。
That’s the sign that it’s from God.
這就表明聖經是上帝的話語。
Joshua in his farewell speech to Israel, Joshua 23:14, said,
約書亞在告別以色列民時對他們說,約書亞記23章14節,
“No one thing hath failed of all the good things which the Lord your God spake concerning you;
“耶和華你們神所應許賜福於你們的話沒有一句落空,
all are come to pass unto you. Not one thing has failed thereof.”
都應驗在你們身上了。”
Do you find that comforting? I find that incredible.
你們有沒有從這句話中得到安慰?我自己很得安慰。
You know, even as pastors, we make all kinds of promises to people.
要知道,就連我們這些做牧師的,常常給人各種承諾,
Sometimes we forget we even made a promise.
比如“我會為你禱告的”,
“Yeah, I’ll pray for you.” And do we always do it?
但我們有時候把它們忘得一乾二淨,沒有兌現自己的每一個承諾。
Because it’s not that way, you see.
因為我們做不到。
As a “man of God,… all that he saith surely cometh to pass.”
但是,作為“一位神人… …,凡他所說的全都應驗。”
That was the mark of a true prophet.
這是一個真先知的標誌。
If a man was a prophet, 1 Samuel 3:19,
撒母耳記上3章19節告訴我們,
you could tell the true prophet from the false prophet, the Lord said,
我們是能夠分辨一個人是真先知還是假先知的,
because the Lord “did let none of his words fall to the ground.”
因為如果他是真先知,主會“使他所說的話一句都不落空”。
When Solomon ascended to the throne of David and built the temple, he said,
所羅門在繼承大衛的王位、建造聖殿之後說,
“The Lord hath performed his word that he spake…. There hath not one failed word
“現在耶和華成就了他所應許的話… …
of all his good promise, which he promised by the hand of Moses his servant.”
凡借他僕人摩西應許賜福的話,一句都沒有落空。”
Nehemiah 9:8, eight centuries later,
八個世紀後(尼希米記9章8節),
after the people return from exile,
以色列人從流放之地回到了故土。
they look back to God’s covenant with Abraham, this is what they said,
當他們回望上帝與亞伯拉罕所立的約時,他們這樣說道,
“Thou art the Lord the God, who didst choose Abraham…
“你是耶和華神,曾揀選亞伯蘭… …
and hast performed all thy words; for thou art righteous.”
且應驗了你的話,因為你是公義的。”
Now, that’s the doctrine positively stated.
好,這就是這個教義所教導的。
Now what about objections? Well.
那麼人們對這個教義提出了哪些反對意見呢?
There’s always attacks, of course, by liberal modernists. You can expect it.
我們可以預料到,現代自由主義派一定會抨擊這個教義。
And liberals tend to view the Bible as kind of a hodge-podge of ancient myths,
自由主義者傾向於把聖經看成一個大雜燴,
historical legends, mixed in with inspiring truth.
裡面夾雜著啟發人真理的古代神話與歷史傳說。
And each liberal has a different idea about what parts of the Bible
至於“聖經中哪部分是真實的、哪部分不真實”,
are true, what aren’t.
各個自由主義者有不同的看法。
Some think that the didactic parts are true, and the historical parts are just made up,
有人認為聖經中的教導部分是真實的,歷史部分是編造的。
the main thing is the teaching.
所以教導部分是聖經的重點。
Others say the historical parts are the true parts,
其他人則認為聖經中的歷史部分是真實的,
and the didactic parts are man’s interpretation.
教導部分是人為的解讀。
And on and on it goes.
人們為此爭論不休。
But over and over again,
但是我們都知道,
liberalism is known by its desire to attack fundamentals of the Christian faith.
自由派一再想要擊垮的是基督教信仰的根基。
Antonius Walaeus, 1572 to 1639, said in the Synopsis of a Purer Theology,
安東尼·瓦勒斯(1572-1639)在《更純粹神學概要》中說,
that “one ought to pay no heed” to people “who grant that the Holy Scripture is divinely-originated
“有些人覺得聖經中只有那些特別重大的事情是上帝啟示的,
in issues of special importance, but that its authors in situations and circumstances
如果事情不那麼重要,聖靈就會離開聖經作者,
of lesser importance were abandoned
這時他們就可能會出錯。”
by the Holy Spirit and could have erred.”
瓦勒斯說,“對於有這種想法的人,我們無需理會。”
For they teach, he says, that “the church is capable of erring while Scripture cannot.” Oh, no. I’m sorry.
瓦勒斯還說,“教會可能犯錯,但聖經不會。”
He’s saying that “the church is capable of erring while Scripture cannot.” So modern arguments
我們原本以為,關於“聖經無誤”的問題在1978年就已經得到了解決,
from within evangelicalism that are growing now
但現在這一問題又重新死灰復燃,
against full biblical inerrancy, even though we thought back in 1978 that the matter was settled,
福音派內部反對“整本聖經都無誤”的聲勢越來越大,
that’s resurfaced, parallel the arguments of liberal modernists also of the 19th century.
他們採用的論據與19世紀現代自由派所用的論據一樣,
And it shows how much modernism has really penetrated also evangelical churches.
這就說明福音派教會實際上已經深受現代主義的影響。
So what are their objections and how do we respond to them?
所以接下來我們來講一講他們提出的幾個反對意見,
Let me give you a handful.
以及我們對這些意見的回應。
Objection number one: history is not essential to religion.
他們的第一個反對意見是:對宗教信仰來說,歷史並不重要。
“The Bible’s infallibility pertains to its doctrinal teaching
一些自由派人士說,
regarding Christ and salvation,” some liberals say, “but not to historical
“聖經的準確無誤只體現在關於基督和救恩的教導上,
accounts.
不體現在它的歷史部分。
They’re flawed. They’re encrusted with legends, especially those old
聖經的歷史記載並非都是事實,它裡面有大量的神話傳說,
chapters of Genesis.”
特別是創世紀前幾章。
Answer: this distinction is imposed upon the Scriptures
我們的回答是,自由派的這種聖經觀
by liberals by a philosophy alien to the Scriptures themselves.
是受到了某種不合乎聖經的哲學的影響。
The Bible nowhere, nowhere indicates such limitation to its inspiration.
聖經從沒有說過上帝的默示僅僅適用於它的教導部分,
But it claims again and again
反之,聖經一而再、再而三地強調:
that it is entirely the Word of God, produced by the Holy Spirit.
整本聖經都是聖靈默示的上帝的話語。
So we would argue that the distinction between religious doctrine and religious history
因此我們認為,將宗教教義與宗教歷史區別開來完全是人為的做法。
is an artificial manmade distinction, for the gospel
因為福音是以歷史事件為中心的。
centers upon historical events. Think of 1 Corinthians 15:3 through 8,
讓我們想想哥林多前書15章第3節至第8節所說的,
if Jesus didn’t die, if Jesus wasn’t risen from the dead,
如果耶穌沒有死,如果他沒有從死裡復活,
your faith is vain.
那麼我們所信的就是枉然。
So the doctrines cannot stand apart from their historical roots and underpinnings,
所以, 保羅在同一章(哥林多前書15章) 的14節至17節中指出,
as Paul goes on to point out in 1 Corinthians 15 in versus 14 and 17.
所有教義都與它們的歷史根基、歷史基礎緊密相連。
And what you notice always in the preaching of the New Testament church,
我們總是能從新約使徒教會的講道中看到大量的歷史事實,
the Apostolic Church, is how often… just look at Peter’s sermon in Acts 2,
比如彼得在使徒行傳第2章中的講道
how much history is involved in that sermon, it’s incredible.
裡面有大量的歷史事實,這是不可思議的!
So the New Testament preaches regarded
所以在新約的傳道人看來,
the history of Israel and the history of Christ’s coming as the culmination of that history
以色列歷史和以色列歷史的高峰 – 基督的降臨、他的生命與事工,
in his life and his works as absolutely essential to understanding the Christian faith.
對我們理解基督教信仰至關重要。
And then take Jesus Christ himself.
再來看看耶穌基督他自己的榜樣。
Everywhere, everywhere in the four gospels, it’s assumed that Jesus
我們從四福音書中可以看到,
believes, embraces the complete reliability of God’s Word, even to the historical accounts of Genesis.
耶穌相信、接受上帝話語(包括創世紀中的歷史記載)的絕對可靠性。
For example, Christ referred to the creation
例如馬太福音第19章,
of the first man and woman “at the beginning,” he says. And he refers to God’s institution
基督在提到上帝造男造女時,他說,”起初”;
of marriage as one man and one woman in the garden, in Matthew 19.
他在這一章中還提到了上帝在伊甸園中設立了一男一女的婚姻。
Jesus didn’t regard Genesis 1 as a myth,
耶穌沒有將創世紀第1章視為神話,
but he said, Mark 10,
反之,他在馬可福音第10章中說,
“from the beginning of the creation God made them male and female.”
“從起初創造的時候,神造人是‘造男造女’。”
And we also know that Christ regarded Abel
我們也在馬太福音23章35節中讀到,
as the first martyr, Matthew 23:35.
基督將亞伯視為史上第一個殉道的人。
And going on a bit further in Genesis, he considered
對基督而言,創世紀後面的篇章中所記載的事情,
the destruction of Sodom, the judgment on Lot’s wife,
例如索多瑪的毀滅、對羅得妻子的審判、
Noah’s Ark, the worldwide flood
諾亞方舟、以及淹沒全世界的洪水,
to be historical realities.
全都是歷史現實。
And he compared them to his own second coming,
耶穌還在路加福音17章26節至32節中
Luke 17:26 through 32.
將這些事與他自己的第二次降臨作了對比。
And as far as other amazing events that liberals attack in the Old Testament,
至於舊約中記載的另外一些被自由派批判的神跡奇事,
Jesus just naturally assumed they were true, didn’t he?
耶穌很自然地就把它們看作是歷史事實,對不對?
He spoke of the Queen of Sheba’s visit to Solomon,
在馬太福音12章39節至42節中,
he spoke of the swallowing of Jonah by a great fish,
耶穌提到示巴女王造訪所羅門,
he spoke of the repentance of Nineveh
提到約拿被大魚吞入腹中,
at Jonah’s preaching as a real historical event,
提到尼尼微人在約拿傳道後的悔改。
Matthew12:39-42.
對耶穌而言,這些都是歷史上發生過的真事。
So if we would count ourselves as followers of Christ, our Divine Teacher,
因此,如果我們要跟隨基督、跟隨我們的大教師,
we must accept his view of Genesis and his view of biblical history,
我們就必須與他的觀點一致,將創世紀和聖經歷史視為事實,
not the liberal view.
而不是去跟從自由派的觀點。
Objection number two,
好,自由派的第二個反對意見是,
contradictions with modern science and history.
這些歷史記載與現代科技、現代歷史不符。
“The Bible does, in fact, contain historical errors,
這些自由派人士說,
as seen by comparing the Bible to the conclusions of modern historical
“如果我們對比聖經和現代歷史學家和科學家的研究成果,
scholars and scientists,” these liberals argue.
我們就會發現,聖經中的歷史記載實際上是有錯誤的。”
So how do we respond?
我們應該如何回應他們呢?
Well, first of all, we acknowledge that
首先我們需要認識到
history and science are legitimate forms of human endeavor.
歷史和科學都是人類合理正當的探索與研究。
We should not be like some Christians who
我們不應該像一部分基督徒那樣
treat all science as suspect in itself, or history.
認為所有科學或歷史在本質上就是可疑的、不可信的。
Christians should not shrink from history and science,
基督徒不應在歷史和科學面前畏縮不前,
but encourage history and science, and participate in them.
反而應該提倡歷史和科學,並積極地參與其中。
Christians do not need to be intimidated by scholars and scientists.
基督徒無需懼怕學者和科學家們,
They must be open to consider the possibility
而是必須願意接受一種可能性:
that our translation and interpretation of a particular text in the Bible may not be completely accurate.
就是基督徒對某節具體經文的翻譯或解讀不一定完全準確。
We must be willing to think about those things.
我們需要考慮這樣的可能性,
We can make mistakes in interpretation.
因為我們在詮釋聖經時的確是有可能犯錯的。
But we also must be aware of the strong bias,
但與此同時,我們也必須認識到,
the strong bias in modern Western culture
西方文明中存在著一種很強的偏見,
that identifies all claims of scientists as proven facts,
就是人們普遍地將所有科學結論都視為已經查證的事實,
but regards all religious claims as personal opinions, relative values.
而將所有宗教認信都視為個人意見、或者是某種相對的價值觀。
It’s amazing when you read, even back in the Reformation,
但是,當我們讀到宗教改革時期許多與醫學相關的記載時,
which is just, in terms of history, a couple of steps
我們都會目瞪口呆,
back from us, you read of all the medical things that…
儘管從歷史的長河來看,宗教改革離我們還不算久遠。
I always get fascinated when I read about how all the Puritans
我每次讀到清教徒和改教家是如何離世的、
and reformers died, and the medical problems they had, and the treatments they used
讀到他們所患的疾病以及他們所接受的治療時,我都非常震驚,
in those days for those medical problems, so bizarre. Many of them did more
因為那個時代的治療手段實在是太奇怪、太出人意料了。
damage than good. You know? You wonder,
許多治療手段實際上是弊大於利。
you wonder today, you know,
我不禁在想,
two centuries from now, what are people gonna think of using chemotherapy for cancer?
不知道兩百年後的人會如何評價用化療這種方式來治療癌症的方式。
I don’t know.
我也不知道。
Maybe they’re gonna say it’s fine,
也許他們會覺得這個方法挺好;
maybe they’re gonna finetune it much better,
也許他們會精進化療技術;
or maybe they are gonna find other things that don’t throw poison into the body,
也許他們會找到其他的、不傷害人體的治療癌症的方法;
or maybe they will look at us two hundred years ago, and say, “Can you believe the poison they put into
又或者他們會回望兩百年前的我們,然後說,“真是難以想像,
the people’s bodies that try to heal them?”
他們居然想通過往人體裡注入有害物質來治病!”
So we’ve got to get out of this mindset that…
因此,我們一定要脫離這種“科學即事實”的觀念。
I mean, as a pastor, I just can’t tell you how many times I’ve said to people,
我在牧會的這些年間經常對那些因醫生的診斷而煩憂的人說,
“Why don’t you go get a second opinion?” Because of them upset with something the doctor said.
“你不妨再去諮詢一下別的醫生。”
And many times, not 50 percent of the time, but probably 30 percent of the time,
很多時候 – 雖不敢說有一半,但可能有百分之三十的時間,
they go to a second doctor, and the doctor says,
他們諮詢的第二個醫生會說,
“I don’t, you know, I didn’t even agree with the diagnosis. I’d call it another disease,”
“我不贊成前面這個醫生的診斷,我覺得你得的是另一種病”,
or “and I’d recommend another treatment.”
或者,“我要推薦另一種治療方案。”
It’s amazing how often doctors disagree with each other. So
不同的醫生之間常常有不同的意見,這是很出人意料的。
we’ve got to stop using science as our God
所以,我們千萬不要把科學當成我們的上帝,
and think that
雖然我們承認,
the miracles of modern medicine, yes, they are wonderful miracles, but we got to remember:
現代藥物的出現確實是一種美好的奇跡,但是我們必須牢記:
God has given man the wisdom to do these things,
上帝雖然賜給了一些人研究科學、研發藥物的智慧,
but God hasn’t made these men perfect.
但是祂並沒有把他們變成完全人。
And just like one theologian will differ from another,
因此,正如不同的神學家有不同的意見一樣,
one physician will differ from another as well.
不同的醫生也會有不同的看法。
So beware, beware of the strong bias in modern Western culture that
所以我們一定要小心這種在西方文化中盛行的傾向,
puts too much weight on scientific “facts,” so-called.
這種過於強調所謂科學“事實”的傾向。
The teachings of the most brilliant men and women in history, in terms of science
要知道,即使是歷史上那些在科學領域和醫學領域的傑出人士,
and medical answers, often requires revision,
他們所教導的東西也常常需要改進;
and revolutions take place in the perspectives that once governed the academy.
那些曾在學術界佔領主導地位的觀點也常常被革新。
Cause scholars and scientists often disagree
因為學者們、科學家們
with their own colleagues and their own peers.
常常與他們自己的同事、同行有不同意見。
Look at archaeologists.
比如說考古學家。
It’s amazing, the different interpretations of biblical and unbiblical
很有意思的是,聖經考古學家和非聖經考古學家
archaeologists, or even unbiblical archaeologists
常常會對他們的發現作出不同的解讀,
among themselves, will give to various things they,
而即使是非聖經考古學家他們自己,
they find.
也會對同樣的發現做出不同的解讀。
So scientists can observe regular patterns in their laboratory experiments,
所以,科學家確實可以通過他們的科學實驗來觀察一般規律,
but they can only speculate about what took place in past history, they didn’t personally
但是對過去歷史中所發生的事,科學家就只能推測與猜想了,
witness it.
因為他們並沒有親眼見證事情的發生。
When my wife and I get in discussions with unbelievers,
我和我妻子有時候會和不信主的人進行一些討論,
which is increasingly frequent as we get older,
而我們年紀越大,這種討論也越來越多,
and my wife is getting more bold to speak as well.
我妻子也越來越敢與人討論了。
And one of the arguments my wife often uses, you know, when people…
要知道,我們在飛機上遇見的人中大部分都相信進化論,
you know, you sit on the plane and seven times out of 10,
所以我們一開始討論,他們就會說,
the person next to you believes in evolution, and you start talking and,
這是“肯定的”,這是科學已經證實的。
“O, yeah,” they think science has proven it. And my wife will often
這時我妻子就會說 – 這也是她常用的一個論據,
say, “No.
“這不是‘肯定的’。
I guess since none of the scientists were there six thousand years ago,
要知道,六千年前這一切發生的時候,這些科學家並不在那兒。
I’d rather believe the person that was getting it from
我還是更願意相信摩西,他寫的這些都來自口述,
an oral tradition, Moses,
而且與現代科學家相比,
who lived so much closer to the event than scientists do today.”
摩西生活的年代距離萬物起源要近得多。”
That often might… It makes a person think a little bit.
很多時候,她的這一席話會讓人有一些思考,
“Yeah, that’s right, the scientists weren’t there.”
“對,沒錯,這些科學家當時並不在場。”
You know, it’s amazing how people treat science as their God
令人匪夷所思的是,人們把科學當成了他們的上帝,
and don’t realize that there are many, many scientists today, God-fearing scientists,
但是卻看不到如今無數敬畏上帝的科學家們所一致看到的:
who think that evolution, its own principles, contradict the very basics of science itself.
進化論及其原理是與科學自身基本原理相互矛盾的。
So we’ve got to reject the myth of neutral objectivity and recognize that
因此,我們必須堅決拒絕這種宣揚“中立客觀”的謊言,
the systems of thought generated by fallen humanity,
必須認識到:墮落的人類所創建的一切思想體系
are prone to be hostile to God, hostile to His Word.
都是傾向於敵對上帝、敵對祂的話語的。
And thus we have to subject all human tradition and philosophy,
所以,我們必須用聖經來徹底審視
including sciences, to radical biblical critique.
包括科學在內的一切人的傳統和人的哲學。
And that means we’ve got to ask the authoritative question:
這就意味著,我們必須要考慮“權柄”的問題:
Who has higher authority? Man or God?
誰擁有更高的權柄?人,還是上帝?
Is not God the best Historian who both planned all events
誰是那位又策劃歷史又見證一切歷史事件的大歷史學家,
and witnessed all events?
難道不是上帝嗎?
Is not God the Great Scientist who designed and controls the entire universe,
誰是那位設計整個宇宙並管理它的大科學家,難道不是上帝嗎?
and the never lying Witness
誰是那位從不說謊、
who tells us accurately of these things?
準確教導我們一切的大見證人,難道不是上帝嗎?
Okay, we acknowledge that experts may know much more than we do in their own fields, and we
我們承認,各位專家對他們領域的專業知識的瞭解確實遠超我們,
respect them for that.
我們也因此而敬重他們。
But God’s Word is supreme, supreme over a man’s word.
但是,上帝的話語是至高無上的,它遠超人類所說的話。
And insofar as we properly understand God’s Word by the Holy Spirit,
所以,只要我們靠著聖靈、正確理解上帝的話語,
we may confidently rest upon what He has said.
我們就可以有充足的信心、相信祂所說的一切。
Objection number three, contradictions in the Bible.
自由派的第三個反對意見是,聖經中有自相矛盾的地方。
Liberals say, “But the problem is that parts of Scripture contradict other parts,
自由主義者說:“問題是,聖經中的某些部分是自相矛盾的,
and so all of Scripture cannot be entirely true”
所以聖經不可能是完全無誤的。”
And the Gospels, of course, that’s their favorite technique.
這裡他們最喜歡提到的顯然就是四福音了。
The gospel writers report the acts of Jesus Christ in different orders than others,
他們說,“四位福音書作者用了不同的順序來記載耶穌基督的作為;
and sometimes use different words that Jesus said,
在記錄耶穌說的話時,福音書作者採用的字詞也不一樣。
and sometimes the way the New Testament quotes the Old Testament doesn’t seem to be
如果我們查看新約聖經對舊約聖經的引用,
fully accurate either.
就會發現這些引用似乎有時候也不完全準確。
And in addition to that, there’s problems with historical chronology at times
除此之外,聖經中有些地方的年代有問題,
in numbers, it seemed, to contradict, especially in Kings and Chronicles.
有幾處的數據也前後矛盾,特別是列王記和歷代志。”
So what do you say to that?
所以我們應該怎樣回應他們呢?
Well, I can’t be overly detailed here, and you can read a lot of discussions
我可能沒辦法在課堂上特別細緻地講解這一點,
in a theological systematic books. But
但是系統神學著作裡有許多關於這方面的討論。
I think the first thing you need to remember, as a believer in Christ,
但是我認為,我們作為基督徒首先要記得的是,
is that when you properly interpret Bible texts,
如果我們正確地詮釋聖經經文,
the remarkable thing, and I hinted at that before, is that there are so few
我們就會發現一件令人驚歎的事情,這也是我之前提過的:
alleged errors,
聖經中鮮有所謂的“錯誤”。
and that there’s such an incredible, remarkably unified system of truth in the Bible,
聖經中的真理體系有著非凡卓越的統一性,
unlike anything else in all of history written over a long period of time.
與歷史上任何一本寫作時間跨度較長的書籍都不一樣。
Now, it’s true that God progressively revealed His truth with growing clarity,
上帝確實是一點點逐漸清晰地向我們顯明祂的真理的,
and that God has changed how He administered His covenantal relationships through history.
祂也的確在歷史的進程中改變了祂執行立約關係的方式,
However, the moral law of love and the gospel of grace remain the same.
但是,愛的道德律和恩典的福音卻從未改變過。
What you find in all of the Bible is that sinners are
整本聖經所傳遞的是統一的信息:
saved always by grace through faith, apart from the merit of their own works.
罪人得救,並非通過善行,而是因著恩典、借著信心。
The Lord is the same God throughout the whole Bible,
整本聖經的上帝自始至終都沒有改變過,
the God of love, and truth, and justice.
祂是同一位愛的上帝、真理的上帝、以及公義的上帝。
And those who disdain the God of the Old Testament as a God of barbaric wrath failed to recognize
而那些污蔑舊約中的上帝、說祂只有殘暴與憤怒的人,
the death sentence that sin has brought upon all mankind.
沒有看到罪給全人類帶來的死刑的判決;
They also failed to recognize that Jesus spoke more about hell than any other person in the Bible.
他們也忘了,其實在聖經中講地獄講得最多的人,是主耶穌祂自己。
Now, in terms of the four gospels,
至於他們提到的四福音書中的問題,
we would argue that they provide
我們認為不是問題,
four perspectives on the works and words of our Lord Jesus, just as
因為福音書的作者是從四個不同的角度來記錄主耶穌的言行的。
Samuel, Kings, and Chronicles
就好像撒母耳記、列王記、和歷代志
provide two perspectives upon the monarchy.
為我們提供了兩個不同的角度來看以色列的王。
And that these various perspectives don’t contradict each other,
這些不同的視角彼此並不矛盾,
but enrich our appreciation and our understanding.
反之,它們能夠增添我們的認識、加深我們的理解,
That’s sort of like viewing a three dimensional object from various angles.
就好像從不同角度去觀察一個三維物體。
And also, we don’t need to be perplexed by differences in chronological order.
同時,我們也不必因為幾本福音書的記事順序不同而不知所措,
Nowhere do the Gospels claim that they’re going to put everything in the exact chronological order.
福音書作者從來沒說過他們會按照同一個時間順序來記事,
That’s the way our Western mind thinks.
這種記事法其實是西方人的思維習慣,
That’s not the way that the biblical mind, thousands of years ago, thought.
不是幾千年前聖經時代的人的思維習慣。
In fact, today, if you were to write an autobiography of your own life.
其實如果我們今天要寫一本記錄我們生平的自傳,
And you were to group things under themes, you wouldn’t always put everything in exact chronological
我們會按照主題、而不是完全遵照事情發生的順序來寫,對不對?
order, would you? And that’d be a rather boring book,
不然這該是一本多麼無聊的書啊!
you know, that “on Tuesday I did this, on Friday I did this.”
“星期二我做了這個,星期五我又做了這個。”
There would be no order to it, no thematic approach,
這樣的自傳既沒有條理、又沒有主題,
and you’d be, keep repeating yourself. You’d come back to
因為如果前面寫過的事後來又發生了,
the same themes that resurfaced in your life
我們就要重新講一遍。
later on. So
那麼我們就在不停地反復講同樣的事情。
you’ve got to remember that the four writers
所以我們要記得,
of the Gospels had different audiences in mind, and so they emphasize different themes
四本福音書作者所針對的協作人群是不同的,
in unique patterns and ways.
所以他們各自用了不同的方式方法來強調不同的主題。
Furthermore, we also need to remember that the original manuscripts of the Bible
此外,我們還要記得,
did not use quotation marks to mark out direct quotes, and so there’s no claim
聖經的原文中是沒有引號來顯示直接引用的,
that the New Testament writers are always reporting the exact words of Christ.
所以我們不能斷言說新約作者一定是在引用基督的原話。
We know when Peter preached that sermon in Acts 2,
我們知道使徒行傳第2章中記錄了彼得的講道,
it says “many other words did he… exhort.”
但裡面還說,“彼得還用許多話…… 勸勉他們……”。
So all we’ve got is some
所以其實我們讀到的,
highlights of the sermon, it’s like taking notes.
只是類似講道筆記一樣的彼得講道的重點,
So it’s probable that Christ often spoke in Aramaic,
所以事實極其可能是基督常用亞蘭語講話,
and the gospel writers translated his words into Koine Greek.
然後福音書作者把他的話翻譯成了通用希臘語。
It doesn’t mean we have errors there,
但是,這並不代表福音書的記錄是錯的,
but when you translate from one language to another, you never get all the full nuances
只是當我們把一種語言譯成另一種語言時,
of the meaning. In a similar way,
我們永遠無法完整地傳達原文中的一切精妙。
the New Testament writers did not directly quote the Hebrew Old Testament, but use
同樣,新約聖經作者在引用舊約時也沒有直接引用希伯來語原文,
usually the Septuagint,
他們大部分時候引用的是七十士譯本,
and other times just paraphrased or alluded to Old Testament texts.
其他時候也用自己的話複述舊約經文、或者提到舊約經文。
That didn’t mean they were inaccurate.
但這並不代表他們所寫的不準確。
You see, we have a different mindset. We have this kind of precision orientation when it
要知道,現代西方人的思維習慣與當時的人很不一樣。
comes to something written.
我們認為,寫下來的東西應該要十分精確,
“Summaries, paraphrases,” we tend to think, “aren’t fully accurate.”
我們一般覺得“摘要和複述都不是特別準確。”
But Bible times, that was different.
但聖經時代的人的思維可不是這樣的。
Actually, it’s interesting, you know,
我想起一件有意思的事情,
we worked on this whole project of William Perkins,
有一次我們在編輯威廉·柏金斯的全集,
and of course Perkins wrote before the King James Version came into being, since he died
要知道,在鉑金斯的年代還沒有英皇欽定本聖經,
in 1602.
因為他是1602年離世的。
But wow, you start typing over his quotations of Bible texts,
我們一邊在電腦上打出他引用的聖經經文,一邊琢磨,
and you say, you know, “Is this the Geneva Bible?”
“他引用的是日內瓦聖經嗎?”
You look at the Geneva Bible, you notice, a little different here, a little different there.
我們去查了日內瓦聖經,發現與柏金斯引用的不太一樣,
And you realize,
所以不是日內瓦聖經。
at the end of the day, you can conclude nothing else but,
最後我們只能得出一種結論,
he was just going from his own memory.
就是柏金斯是在用自己的話複述經文,
Just like we often do when we prepare sermons,
就像我們預備講章經常做的。
it’s perfectly okay from the pulpit when you… well, Spurgeon said,
司布真認為,我們在講道時必須要引用聖經的原話,
you should never, ever quote a text not exactly
但是,如果我們在講道時突然想到一句經文,
right from the pulpit, but sometimes
而手邊又沒有這句經文的原話,
you don’t have the words in front of you and text comes to your mind, and you just say it.
我認為我們完全可以用自己的話複述這句經文。
There may be a few words off, but the meaning is
也許我們的複述與原文有個別字的出入,
there.
但我們所傳達的信息與原文一致。
Now these New Testament writers are trained in Old Testament.
這些新約聖經作者自小就學習舊約聖經,
They knew their Old Testament.
他們極其熟悉他們的舊約聖經。
Isn’t it possible that at times, they first of all used the Septuagint
所以有一種可能性是,他們平時用的確實是七十士譯本,
and maybe didn’t have the Septuagint by them right there
但有時候他們手邊沒有聖經,
at the moment. So they quote a text and
所以他們就用自己的話把經文複述了一遍,
there’s a few words different, but it’s
雖然個別字與原文不同,
still accurate to the Word of God.
但表達的意思卻與上帝的話語完全一致。
So you’ve got to allow for possibilities like this,
所以當我們考慮到這些可能性的時候,
and then these kinds of objections just fall away.
這樣的反對意見自然就站不住腳了。
So the question of inerrancy in quotation, therefore, is not about exact words,
因此,引用中的“無誤”不在於字句的精准,
but communication of accurate truth:
而是在於所傳遞的真理是否準確。
does the quotation reflect what the Old Testament actually said?
那麼福音書作者是否在引用舊約經文時表達了它的實意呢?
And you will find in each case that it does.
我們可以看到,他們在每一次引用中都表達出了舊約的實意。
Christ and the Old Testament really taught
新約聖經作者在引用舊約聖經時所教導的
what the New Testament says they taught.
確實就是基督和舊約聖經所教導的內容。
Now, when faced by an apparent contradiction
現在,我們在讀一些歷史性細節的描述時
in historical detail… here,
有時會讀到一些明顯矛盾的地方,
some cases are more difficult.
這裡面有些矛盾會比別的地方更難理解。
The first thing you need to do is you need to approach it with a presupposition from the overall
在面對這些困難時,我們首先要做的是以聖經的自證為前提:
witness of the Bible, its own witness, that is the Word of God.
聖經為自己作證,堅稱它是上帝的話語。
And generally speaking, the solution to these problems falls into one of four categories.
通常情況下,這些問題的答案會是這四個答案中的一種… …
I say generally speaking, because I’m not
我說“通常情況下”,
going to say that we can solve all 100 percent of them,
是因為我並不認為這四個答案能夠化解所有一切的問題,
but the vast majority we can, using these four categories. Number one.
但它們可以解答大部分的問題。
It’s possible that an error has been imposed
第一個可能的答案是,
upon the original inspired text through those that copied the ancient manuscripts.
傳抄古代手稿的人在傳抄過程中出現了錯誤。
It’s possible, not very often, but there is
這種可能性是存在的,
a couple of cases in… what is it… Samuel
並不常見,但是聖經中確實有幾處這樣的例子。
and 1 Chronicles, where one case says that 3,000 soldiers
比如撒母耳記和歷代志上在描述同一件事情時,
went out to battle, in the same story, and the other one says 30,000. Well,
一個說有三千士兵出去打仗,另一個說有三萬。
it’s pretty clear in that case that what happened is that some copies along the way
這個很明顯就是傳抄過程中的失誤,
left out a zero, or added one in by accident.
要麼是有人抄寫時漏了一個零,要麼是有人誤添了一個零。
But these things are very, very rare and very small, very small.
但是這樣的例子實在少之又少、微不足道。
So that’s a matter of
這個是屬￿經文鑒別的範疇,
healthy textual criticism in consulting ancient versions.
如何在借鑒古代不同版本的經文時進行良好的經文鑒別。
Number two, it is possible
第二種可能的答案是,
that we are not properly translating
這兩處經文看起來互相矛盾,
or interpreting both texts that seem to contradict. So here we must
但其實是我們自己在翻譯或者解讀時出現了錯誤。
exercise ourselves in careful biblical exegesis.
所以這裡我們必須嚴格要求自己,解經要嚴謹。
And often when we do careful biblical exegesis,
很多時候,如果我們能夠嚴謹地進行解經,
many of these problems resolve themselves.
許多問題就迎刃而解了。
Three,
第三種可能性是,
it’s possible that the two texts are actually complementary
這兩段看起來矛盾的經文其實是互補的,
addressing the same situation, but from somewhat
它們講述的是同一件事,
different but equally valid perspectives.
只是用了兩種不同、但同樣重要的視角。
And those perspectives can be helped through the disciplines
如果我們想要查考這兩種不同的視角,
of systematic theology and philosophical reflection,
我們可以借助於系統神學或哲學反思這兩門學科,
or it may require research. For example, the different ancient
我們也可以借助於更多的研究。
methods of counting days, or years, or
例如,古代人採用了許多不同的方法
soldiers in army or whatever. You know,
來計算日子、計算年歲、計算兵力等等。
the fact that Jesus was three days and three nights in the grave, in the sepulchre,
就拿耶穌在墳墓裡三天三夜這件事來舉例。
and we know that
我們都知道,
he was laid there on Friday evening and arose on Sunday morning,
他是在星期五晚上被葬入墳墓、在星期天早上復活的。
you know, that’s not three and three in our calculation,
如果按照我們現在的記日方法,這不算三天三夜,
but it is three and three in the ancient Hebrew way of counting days and nights.
但是對古代的希伯來人而言,這就是三天三夜。
So we’ve got to be aware of a lot of things
所以在這一方面,我們一定要多學習各類知識,
in this area, and if we are, many of these problems also can be resolved.
如果我們能多學習,許多看似矛盾的問題也就能得到解決。
And in this category also are these situations
還有的時候,我們會看到
where the Holy Spirit may tell certain details
聖靈可能選擇向這位福音書作者啟示某些細節,
and leave out others in one gospel writer, and then choose other details in another gospel
卻向那位福音書作者啟示另外的細節。
writer. And there’s a couple of cases where you don’t know if a similar story
又有的時候,我們一邊讀福音書、一邊產生這樣的疑問:
really happened twice or it’s the same story.
這是同樣的事發生了兩次,還是同一件事?
But you have to recognize the Holy Spirit has His own purposes.
我們必須認識到的一點是,聖靈有祂自己的旨意。
Kenneth Kantzer tells a story, it had been many years
多年前我曾讀到過肯尼斯·甘澤講過的一個故事,
since I’ve read it, but it really helped me at the time.
雖然時隔多年,但是當時這個故事對我的幫助極大。
It’s about… here I’m paraphrasing him,
這裡我就用我自己的話來複述一下這個故事,
so this may not be inerrant here.
可能會有說得不準確的地方。
But it goes something like this.
這個故事大概是說,
There was a boy riding a bicycle, and he got into an accident.
有一個騎自行車的小男孩出了一場交通事故,
And his father heard four different stories about it.
關於這場事故,小男孩的父親一共聽到了四個不同的版本。
One story was that a car hit him and he’s in the hospital.
一個版本說,小男孩被一輛轎車撞了,他現在正在醫院裡。
Another story was that he rode into a bus
另一個版本說,小男孩騎車撞上了一輛公交車,
and he was taken to the hospital.
然後他被送進了醫院。
A third story was that he hit a bus and then got thrown off his bike
第三個版本說,小男孩撞上一輛公交車後從自行車上摔了下來,
and a car hit him, and he’s in the hospital.
然後他被一輛小轎車撞了,現在他在醫院裡。
And the fourth story, I don’t remember it at the moment.
第四個版本我有點記不得了。
But you see there’s different scenarios.
大家可以看到,這幾個版本是不一樣的。
As a matter of fact, Kantzer said, what happened was that they were all true.
但甘澤說,事實上,它們所描述的全都是真的。
He did first hit the bus,
小男孩確實是先撞上了公交車,
and the bus threw him in front of the car, he hit the car and then something else happened after that,
然後公交車把他甩到了小轎車前方,他撞上了小轎車,
and he’s in the hospital.
後來又發生了一件事,然後他就到醫院去了。
And all four were true.
這四個版本說的都是真的。
So there is no compelling reason why every story has to be the full story, because the Holy Spirit
我們沒有理由要求每個版本都必須完整、必須包含所有細節,
has His own purposes.
因為聖靈自有祂的旨意和目的。
The Holy Spirit does not give you ever an exhaustive biography of any person,
聖靈從來沒有在描述一個人時包含一切的細枝末節,
much less of Jesus.
哪怕是耶穌也沒有。
Another example I like to use that you can use in your
我還喜歡用的一個例子就是拉什莫爾山。
congregation, it can be helpful for people, is when you go out to Mount Rushmore,
你們也可以給你們的會眾講這個例子,可能對他們有幫助。
many of you haven’t seen Mount Rushmore, but it’s
我們中很多人沒有見過拉什莫爾山,
etched in stone in South Dakota. It’s these huge four faces.
它就是四個巨大的頭像,刻在南達科他州的一塊石壁上。
What is it, Washington, Jefferson, Roosevelt, who’s the other one? Huh?
這四個人是華盛頓、傑斐遜、羅斯福,還有誰來著?
Lincoln, of course. Yeah.
哦對,林肯。
And so if you come in from the side road,
所以,如果你從旁邊的支路進拉什莫爾山,
you just see Washington’s face.
你只能看到華盛頓的臉,
It’s the only one you see jutting out.
因為只有他的臉是從旁邊凸出來的。
Then you come around and you stand in front of it,
然後如果你繞到拉什莫爾山的正前方,
you can see all four of them.
你會看到所有四個頭像。
You move over to the right, you can only see the left two.
如果你到山的右側,你只能看到四個人中左邊的兩個。
And then you go down the other side road,
如果你從另一條路下去,
you can only see Washington’s face, the other side.
你又只能看見華盛頓的臉了,不過是他臉的另一邊。
Now, if you were writing about that from those four different vantage points, what that looked like,
現在,如果你要把你從四個不同地點看到的拉什莫爾山寫下來,
you’d have very different descriptions.
你的四個描述會非常不一樣。
And so it is with the gospel writers, and John in particular, of course.
同樣,四福音書作者的四個描述也會有所不同,特別是約翰福音。
It appears that John had access to Matthew, Mark, and Luke
約翰在寫約翰福音前似乎已經讀過了其他三本福音書,
and was inspired to write
在聖靈的默示下,
about many things
於是他在聖靈的默示下,
that were not included in Matthew, Mark, and Luke. So his story
約翰寫了許多其他三本福音書中沒有記載的事情。
sounds more different than the Synoptics.
所以與三本對觀福音書相比,約翰福音讀起來更加不同。
So these things, none of these, you see, are compelling
大家可以看到,這些論據其實都不是什麼確鑿的鐵證,
arguments. These are all helpful things to help solve problems that occur.
但是它們確實能夠幫助我們回答前面提到的這些問題。
And then fourth.
好,第四個答案。
It’s possible that we simply have to say, if none of the first three I just gave you work,
如果前面這三個答案全都無法解答這些難題的話,
that we just simply say, “You know what?
我們就只能說,“我不知道。
I don’t know. I’m not omniscient.
我不是無所不知的,我只知道聖經是準確無誤的,
All I know is that the Bible is true, the Holy Spirit witnesses within me, it’s true.
聖靈也在我裡面一同作證,聖經是準確無誤的。
It is remarkably coherent.
聖經有著驚人的一致性,
There’s very few, very few so-called contradictions. I’m going to be
聖經中只有屈指可數的幾個所謂“前後矛盾”的地方。
humble and patient.
我要謙卑,也要忍耐。
Because you know what? There are many things in all of life that I don’t understand.
因為要知道,這個世界上有太多我不明白的事情。
And I’m not going to conclude, when I don’t understand something,
我不會因為自己不明白,
therefore it’s contradictory.”
就下結論說一件事情是‘自相矛盾’的。”
All right. Objection number four, theological novelty,
好,人們對聖經無誤提出的第四個反對意見是,
theological novelty.
“這是神學上的創新”。
There are liberals who say,
有些自由派人士說,
“The doctrine of inerrancy is a theological novelty
“聖經無誤的教義是近年來的‘神學創新’,
imposed upon the reformed churches relatively recently.
是人們強加給改革宗教會的新產物。
It’s not the doctrine of the ancient church, the medieval church, the reformation
無論古代教會、中世紀教會,還是宗教改革時期的教會,
church.
都沒有這個教義。
But it’s really the peculiar doctrine of a man named Francis Turretin
它實際上是一個叫弗朗西斯·圖倫丁的人自創的教義,
that was adopted and spread
然後在19世紀的時候,
in the 19th century by theologians, especially theologians of Old Princeton like B.B. Warfield
一些神學家 – 特別是原普林斯頓神學院的華腓德和查爾斯·賀智
and Charles Hodge.”
採用了這一教義並將它傳播開來。”
You know, when I was going back to school
你們知道嗎,我在80年代初的時候正好重返校園,
at Westminster back in the early 80s,
在威斯敏斯特神學院讀書。
the book of Jack Rogers and Donald McKim,
當時,傑克·羅傑斯和唐納德·麥金的書
The Authority and Interpretation of the Bible: An Historical Approach,
《聖經的權威和解釋:一個歷史的進路》,
had just been printed in 1979.
剛剛在1979年印刷出版。
It was all the stir in 1982,
這本書在1982年的時候引起了好一陣轟動,
everybody was talking about this book.
所有人都在討論這本書。
And this is what they were arguing, exactly this,
羅傑斯和麥金在這本書裡明確表明
that Turretin was the culprit, and then Charles Hodge
圖倫丁是“聖經無誤”這一神學創新的罪魁禍首,
and B.B. Warfield, for this theological novelty of inerrancy.
之後的查爾斯·賀智和華腓德是他的幫兇。
By the end of the 80s,
可是到了八十年代末的時候,
so much work had been done refuting Rodgers and McKim
這本書在大眾輿論中已經舉步維艱,
that the book was in shambles in
因為許多學者都寫書駁斥羅傑斯和麥金。
popular opinion, because so much was taken out of context as they didn’t use
因為羅傑斯和麥金沒有採用嚴謹的學術態度,
a scholarly approach, took so many statements out of the context of different people.
他們在論證時多處斷章取義地引用他人的話。
And people began to do more homework, then you find things like this.
只要人們認真研究這本書,就會發現許多這樣的例子。
Irenaeus said,
比如愛任紐說過,
“The Scriptures are indeed perfect… All Scripture, which has been given to us by God,
“聖經實在是完美的…… 整本聖經都是上帝賜給我們的。
shall be found by us” to be “perfectly consistent.”
我們看到了聖經各卷書的完美和諧。”
Another ancient church father, Clement of Rome,
還有另一位古代教會 – 羅馬的革利免說過,
“Look carefully into the Scriptures,
“讓我們仔細查考聖經,
which are all the true utterances of the Holy Spirit.
它的所有內容都是出自聖靈真切的默示。
Observe that nothing of an unjust or counterfeit character is” ever “written in them.”
我們要知道,聖經中沒有任何一個字是不義、不真的。”
And Rogers and McKim don’t quote these things.
但是羅傑斯和麥金沒有引用這些話。
Augustine,
奧古斯丁說過,
“If we are perplexed by an apparent contradiction in Scripture,
“如果我們因聖經中出現的明顯的矛盾而困惑,
it is not allowable to say, The author of this book is mistaken;
我們不可以說,‘這本書的作者出錯了’,
but either the manuscript is faulty, or the translation is wrong,
我們需要知道,要麼是手稿出了錯,要麼是翻譯出了錯,
or you have not understood.”
要麼是我們自己沒有明白。”
And Augustine goes on to explain
奧古斯丁接著解釋說,
that the books written in church since the apostolic era
教會裡那些在使徒時代後出現的著作
do not have the same authority,
並沒有與使徒著作一樣的權柄,
and we may withhold our belief from some doctrine of man.
如果是人的教義,我們就不必信奉它們。
But with respect to the Bible,
但關於聖經,奧古斯丁說,
“In consequence of the distinctive peculiarity
“鑒於聖經的獨特性,我們有義務相信
of the sacred writings, we are bound to receive as true
聖經正典中所教導的一切都是準確無誤的。
whatever the canon shows
哪怕某個真理
to have been said by even one prophet, or apostle,
只有一位先知、一個使徒、或一個傳道人教導過,
or evangelists” in the Word of God, “
只要是上帝的話,它就是真理。
otherwise, not a single page will be left for the guidance of human fallibility,
若非如此,整本聖經就會被人類的謬誤完全毀掉。
if contempt for the wholesome authority
如果我們不認可整本聖經的權威,
of the canonical books either puts an end
那麼我們所面臨的結局,
to that authority altogether,
要麼是聖經不再有任何權威,
or involves itself in hopeless confusion.”
要麼是這種權威陷入無望的混亂中。”
Same thing during the medieval period.
中世紀時期的基督徒也是這樣認為的。
Thomas Aquinas writes, “The author of Holy Writ is God…
托馬斯·阿奎那寫道,“聖經的作者是上帝……
Nothing false can ever underlie the literal sense of Holy Writ.
聖經的文本原意是以真理為基礎的。”
It is unlawful,” Aquinas goes on to say,
阿奎那接著說,
“to hold that any false assertion is contained either in the Gospel or in any
“任何認為福音書或其他聖經正典書卷中含有謊言的想法、
canonical Scripture, or that the writers thereof have told untruths,
任何認為聖經作者在聖經中撒謊的想法,都是邪惡的。
because faith would be deprived of its certitude which is based on the
因為如果是這樣,我們的信心就沒有了確信,
authority of Holy Writ.”
因為信心的確信是以聖經的權柄為基礎的。”
And Rogers and McKim and other people have made a lot of Martin Luther’s opinions,
羅傑斯、麥金、還有一些其他人經常提到馬丁·路德,
because they found certain quotes of Luther that they’ve taken out of context.
他們斷章取義地使用路德說過的某些話。
But listen to Luther,
我們來看看路德自己是怎麼說的,
“God does not ever lie.
“上帝絕不會說謊。
My neighbor and I – in short, all people – may deceive and mislead,
我,我的鄰舍 – 簡而言之,所有人,都可能欺哄人、誤導人,
but God’s Word can never deceive.”
但是上帝的話中絕對沒有謊言。”
William Perkins, a Puritan,
清教徒威廉·柏金斯說,
“The apostles were called of God immediately taught and inspired immediately,
“上帝直接呼召使徒、教導他們、默示他們;
and immediately governed by the Holy Spirit, both in preaching and writing,
聖靈直接帶領他們傳道、書寫聖經,
so as they could not err in the things they delivered to the church.
以保證他們傳講給教會的信息準確無誤。”
And therefore they were to be heard
因此,我們必須要聽他們的話,
even as” if they were “Christ Himself” speaking.
因為他們說話就仿佛“基督自己”在說話一樣。
William Whitaker, who wrote a very famous book, A Disputation on Holy Scripture,
威廉·惠特克寫了一本很有名的書,叫《聖經爭議》。
a classic reformed polemic,
順便說一下,
by the way, against Roman Catholicism. (He) said this,
這是改革宗裡一本專門針對羅馬天主教的經典護教學著作。
“We cannot but wholly disapprove the opinion of those, who think that the sacred writers
惠特克這樣說,“有些人認為聖經中有不實之處,
have, in some places, fallen into mistakes.”
對這樣的觀點,我們必須徹底而堅決地抵制。”
All right, so those are the answers to some objections.
好,以上就是我們對一些反對意見的回應。
If you just give me a few minutes, I’m gonna do the practical implications.
我先花幾分鐘時間講講這個教義的應用,然後再回答問題。
Student: “A quick question, I just want the reference of Irenaeus.”
學生:“教授,只是問一下愛任紐那段話的出處。”
Dr. Beeke: “Pardon?”
周必克教授:“什麼?”
Studnet: “The reference for Irenaeus, if available.”
學生:“想問您那兒是否有愛任紐那段話的出處。”
Dr. Beeke: “Yeah, I’ve got it here,
周必克教授:“有的。
Against Heresies, 28.2-3.”
這段話出自《駁異端》第28章,第2至第3段。”
All right, let me just do a couple of practical implications,
好,我先講一講這個教義的幾個實際應用,
and then I will open up for questions.
然後再來回答大家的問題。
Two, just two major implications I want to convey to you.
我想講的主要就是兩點實際應用,
And they both spelled out in Proverbs 30:5 and 6, which is a key verses,
它們出自兩節很重要的經文,箴言書第30章的第5至6節,
“Every word of God is pure: he is a shield unto them that put their trust in him.
“神的言語句句都是煉淨的,投靠他的,他便做他們的盾牌。
Add thou not unto his words, lest he reprove thee, and thou be found a liar.”
他的言語你不可加添,恐怕他責備你,你就顯為說謊言的。”
So two things.
兩個實際應用。
What this doctrine of inerrant veracity is teaching us is,
第一,聖經無誤的教義教導我們,
first, since the Bible is pure truth,
既然聖經是純正的真理,
we can, yes, we should place our complete trust in what God has said.
我們就能夠、也應該完全信靠上帝的話語。
To trust in the Bible for truth is to trust in a God who cannot lie,
相信聖經的真理,就是相信這位不說謊的上帝。
and that glorifies God.
這種相信是榮耀上帝的。
We honor God when we trust Him in His Word.
相信上帝的話語就是尊榮上帝。
So inerrancy is not a cold academic doctrine,
因此,“聖經無誤”不是一個冷冰冰的學術教義,
but it’s a great encouragement to faith and trust.
而是對我們莫大的鼓勵 – 它鼓勵我們要相信與依靠上帝。
It’s the foundation of sustaining comfort and solid hope.
“聖經無誤”是我們享受持續的安慰和穩固的盼望的基礎。
For we know, we believe
因為我們知道並相信,
that God will never break His promises to us in Christ.
上帝絕不會使祂在基督裡向我們許下的應許落空。
And you see, that moves us to just love Him and cherish Him.
而這會使得我們愛基督、以他為至寶。
Think about it this way. You know, when
我們也可以這樣來思考這個問題。
Dr. Myers’s giving the chapel this morning,
今天上午禮拜的時候,
and you know that first half when he’s talking about the husband and wife relationship.
梅爾斯博士在他講道的前半部分講到了夫妻之間的關係,
Man, I got inside of me so many wonderful thoughts about my wife.
當時我的心裡一下子就湧現了許多關於我妻子的美好回憶。
I was just like swelling with love for her.
我的心中頓時充滿了對她的愛。
I just wanna run home and tell her how much I love her.
我想立刻跑回家,告訴她我有多愛她。
Because, you know, I trust her.
因為我信任她。
She’s got a long track record of honesty, and purity, and faithfulness to me.
她一直以來都對我誠實、純粹、且忠誠,
And it just makes me affectionate toward her. I love this woman.
這使得我在心中充滿了對她的感情,我愛我的妻子。
You see, that’s how we feel about God when we read His Word.
我們讀上帝話語的時候也是這樣。
This Word, it’s unlike any other communication in all the world.
上帝的話不同於世界上的任何信息。
This is a special Book. This is a living Book.
聖經是一本獨特的書,它是一本有生命的書。
It speaks to me. It challenges me,
它向我說話,讓我思考;
rebukes me, and comforts me.
它責備我,也安慰我。
I know it’s good for me. I know the whole Word is good for me.
我知道這一切都是于我有益的,整本聖經都對我有益。
“Whole Bible makes a whole Christian.”
“完整的聖經造就完整的基督徒。”
So I love the God who’s written it.
因此,我愛這位寫下聖經的上帝。
I love the God who’s bequeathed it to us.
我愛這位用默示的方式把聖經啟示給我們的上帝。
And I think about all the other people, sometimes I think, “Man,
我有時候會想,
if there could be two billion Mary Beekes on this Earth, like,
“全世界要是有20億個瑪麗(周必克教授的妻子)就好了!
how many men would be happy with such a wife?” You know.
多少人會因為有這樣的一位妻子而感到幸福啊!”
But
但遺憾的是,
so many men don’t have the opportunity I have to have such a wife
不是所有人都擁有這樣一位讓他們可以信任的妻子。
you can trust.
我太蒙福了。
But think of it this way: so many
但是我們有沒有想過,
people in the world don’t have this Bible, even in their own
這個世界上還有許多人沒有聖經,
language yet. Millions upon millions,
甚至許多人的母語中還沒有聖經譯本。
hundreds of languages
數以百萬計的人沒有聖經,
the Bible is not in yet.
數百種語言裡沒有聖經譯本。
And you’ve got it in your own language, and you can trust it.
但是我們居然有用我們的母語翻譯出來的可靠的聖經譯本。
And your own conscience affirms it’s true.
我們自己的良心也為它的準確可靠作見證。
Wow, this is amazing.
這實在是令人驚歎!
Trust the trustworthy Bible
我們要信靠這本值得我們信賴的聖經,
because it’s authored by a trustworthy God.
因為它的作者是一位配得我們信靠的上帝。
And the second practical application is this:
第二個實際應用。
since the word of God is pure truth,
既然上帝的話語是純粹的真理,
we must never add to it,
那麼我們決不能對它進行任何添加,
but we must set it apart as sacred above all the thoughts,
而是必須將它與所有人類的思想、言語、以及著作區別開來,
all the speech, all the writings of man.
我們要以上帝的話語為聖、以它為至高。
As much as we love our doctrinal statements, as much as we love the writings of Calvin,
雖然我們十分喜愛我們的教義、喜愛加爾文的著作、
or other rather authoritative writers,
也喜愛其他正統基督徒作家的著作,
remember,
但我們一定要謹記,
no writer holds a candle to the Word of God itself.
沒有一位作家的著作能與上帝的話語本身媲美。
Calvin himself wrote,
加爾文自己就這樣寫道,
“No other word is to be held
“在教會的眼中
as the Word of God, and given place as such in the church,
只有律法書、先知書、以及使徒所寫的是上帝的話語,
than what is contained first in the Law and the Prophets,
除此之外,上帝沒有賜下別的話語,
then in the writings of the apostles;
也沒有別的話語能與上帝的話語平起平坐。
and the only authorized way
而教會的教導
of teaching in the church is by the prescription and standard
只有在遵從上帝話語的命令時、符合上帝話語的標準時,
of the Word of God.”
才具有權威和權柄。”
So we got to be careful not to add to it, (not to) add to Scripture
因此我們必須格外謹慎,不要對聖經進行任何添加,
by our own reasoning, our own ideas, our own logic,
不要將我們自己的理論、觀點、邏輯添加到聖經中去;
(not to) add to it by criticizing the Bible, by subjecting it to what we think is reasonable.
我們也絕不能批判聖經、讓聖經臣服於我們的理性。
You must accept the Bible without reservation.
我們必須毫無保留地相信聖經的教導。
So the church’s role and our role is not to judge the Word,
因此,我們和教會不是處在批判上帝的話語的位置上,
but to submit to the Word, to obey the Word.
而是處在臣服、遵從上帝話語的位置上。
And this is not fundamentalism or fanaticism,
這不是基要主義、也不是狂熱主義,
but it’s simple faith
而是純粹的信心,
in the unchanging, authoritative, inerrant Word of God.
是對上帝那永不改變、滿有權柄、準確無誤的話語的純粹信心。

感謝清教徒改革宗神學院特別授權

Tags: , , ,