作者：Jon D. Payne 作者： 駱鴻銘
幾年前，在安息年的休假當中，我和七歲的兒子漢斯，在泰因河城堡球场（Tynecastle Stadium）參觀了愛丁堡哈茲足球俱樂部（Edinburgh Hearts F.C）的足球比賽。能到現場看蘇格蘭足球甲級聯賽的賽事，為家鄉的球隊加油，令我們感到非常興奮。我們一開始很享受球賽，但是當客隊突破哈茲的防線，在中場前快速得了三分時，就不好玩了。群眾忽然間倒戈，開始仇視他們自己的隊伍。每次得分後，球迷無論老少，都從口中蹦出許多髒話。在我過去參觀職業或大學運動比賽的日子裏，從來不曾見過或聽過這種情形。一位坐在我們後面，年紀稍大、略為發福（請想像The Andy Griffith Show裏面的Aunt Bee）用了一連串帶F字眼的髒話（類似中文的「國罵」），加入了整個球場的下流合唱。A few years ago,
while on sabbatical, I attended an Edinburgh Hearts F.C. soccer match at
Tynecastle Stadium with my seven year old son, Hans. We were excited to watch a
live Scottish First Division fixture, and to cheer on the home side. The game
was enjoyable until the Hearts' defense broke down and the visiting team scored
three quick goals before halftime. The crowd suddenly became hostile towards
their own team. After each goal explosions of profanity burst forth from fans
both young and old. In all my years of attending professional and collegiate
sporting events I've never seen or heard anything like it. An older matronly
woman sitting behind us (think Aunt B from The Andy Griffith Show) used a
flurry of obscene four letter words, joining a chorus of vulgarity all over the
stadium.
不消說，我沒有料到會有這樣的環境。從那時起，我在英國的朋友告訴我，不止英國的足球賽不適合家庭外出，連英國文化也普遍世俗化了，嚴重荼毒了英語這個語言。淫言穢語如同油炸魚薯條（fish-n-chips，英國非常普遍的快餐食物）一樣普遍和無所不在了。Needless to say, I
was not expecting this kind of an environment. Since then my British friends
have informed me that not only are British soccer matches no place for a family
outing, but also that the widespread secularization of British culture has
severely poisoned the English language. These days obscene talk is as common
and ubiquitous as fish-n-chips-- it's everywhere.
不過，使用下流粗魯的言語不只是在英國這個後基督教文化中是一個嚴重的問題，美洲也面臨同樣的困境。2014年的加拿大「國家郵報」（National Post），霍普（Tristin Hopper）在一篇討論發誓的網上文章中寫到，「咒罵人的話似乎已經成為主流」。無論是在電視上、書籍中，還是在日常談話裏，髒話已經正常化了。霍普解釋說，我們在今天所聽到、讀到的這種粗野咒罵，「從1820一直到二十世紀中葉，幾乎不存在於印刷書籍中。然後，大約在1960年代，各類起誓的話，在大眾流行文化中經歷了一個徹底的激增。」還有，「流行音樂，曾經是聽不到一點髒話的淨土——尤其是在廣播節目中——如今也充斥著有色語言，連國罵都可以為頻道名稱增添光彩。」The use of vulgar
language is not only a serious problem in the post-christian culture of the UK,
however. The problem faces us right here in America. Tristan Hopper, in a 2014
National Post online article on swearing, writes that "cussing, it seems,
has become very much main stream." On television, in books, and in
everyday conversation foul language has become normalized. Hopper explains that
the kind of boorish expletives we hear and read of today "are almost non-existent
in printed books from 1820 all the way up to the mid-20th century. Then, around
1960, swear words of all kinds undergo a radical surge in popularity."
Moreover, "popular music, once a no-go zone for the slightest whiff of
profanity-- particularly on the radio-- has become so open to colorful language
that four-letter words now grace band names."
有趣的是，從1960年代開始，好幾個美國總統和副總統就以他們隨口並經常使用一些髒話而聞名。譬如甘乃迪和尼克森。又有誰會忘記副總統拜登用了帶F字眼的髒話（被麥克風捕捉到的）悄悄地祝賀歐巴馬總統簽署平價健保法案成為法律呢！It
is interesting to note that several U.S. Presidents and Vice Presidents from
the 1960's onward are known for their casual and regular use of profanity.
Think of John F. Kennedy and Richard Nixon, for instance. And who can forget
Vice President Joe Biden's use of the f-bomb (caught on the microphone) when he
quietly congratulated President Barack Obama for signing into law the
Affordable Healthcare Act.
「家庭安全媒體」（Family Safe Media）網站說，在2005到2010年間，電視上出現的下流話增加了將近70%。我們只能推測，從那時起又增加了多少。The Family Safe
Media website states that between 2005 and 2010 profanity on television
increased almost 70%. One can only surmise how much that percentage has
increased since then.
我對最近幾個月碰到的粗話的數量感到震驚，特別是從千禧年世代（譯按：1981年後出生的）和青少年身上聽到的。比起從前，我越來越常聽到和看到這種情況——孩童在足球場上，住家附近的工人，社交媒體上的朋友和熟人（和他們的孩子），這個名單是列不完的。不是只有我注意到這種粗話突然增加的情況。最近一個朋友剛換工作，部分是因為她千禧年年紀的同事。I've been
astonished by the amount of profanity that I've encountered in recent months,
especially from Millennials and teens. I hear and see it with greater frequency
than ever before-- kids on the soccer field, workers in the neighborhood,
friends and acquaintances (and their kids) on social media, and on I could go.
I'm not the only one who has noticed this steep rise in profanity. A friend of
mine recently changed jobs, in part, because her millennial-aged co-workers
were using four-letter-words with unsettling frequency.
可以確定的是，不健康的言談不是新的問題，它已經存在幾個世紀了。我還記得有一次，我還小的時候，我的父母在我說了髒話後，要我用肥皂洗嘴巴，這教導了我一個重要功課，就是說髒話是錯的，是不被人接受的。不，說髒話本身不是新聞。從人類墮落之後，敗壞的言語就存在了。但是普遍和廣泛使用髒話則是我們文化中的新現象。即使一些高知名度的雅痞牧師，如德馬克（Mark Driscoll），也愚蠢地在講台上使用風趣的語言（salty language），想要藉此和年輕聽眾打成一片。To be sure, the
problem of unwholesome speech is not new. It's been around for ages. I remember
on one occasion, while I was young, my parents washed my mouth out with soap
after I had used a bad word, teaching me the valuable lesson that speaking
profanity is wrong and unacceptable. No, profanity itself is not new. Corrupt
speech has been around since the fall of mankind. But the extensive and
wide-ranging use of profanity is a new phenomena in our culture. Even some high
profile hipster pastors such as Mark Driscoll have foolishly used salty
language from the pulpit, seeking to connect with their younger hearers.
身為基督徒，關鍵的是要透過聖經真理的鏡片來看這個現代的髒話流行病。尤其是現在，當我們談到我們的言語時，基督徒必須毅然決然地抵抗世俗文化。As Christian
believers, it is critical that we view this modern profanity epidemic through
the lenses of biblical truth. Now more than ever, when it comes to our speech,
Christians must be decidedly countercultural.
因此，關於我們的言語，聖經教導了什麼呢？So what does the
Bible teach about our words?
不可口出穢言No Place for Corrupt Talk
保羅關於言語的教導，對我們自己的處境來說是非常適切的，就好像是上個禮拜才寫的一樣。「污穢的言語一句不可出口，只要隨事說造就人的好話，叫聽見的人得益處。 」（弗四29） 他後來又補充說，「淫詞、妄語，和戲笑的話都不相宜；總要說感謝的話。」（弗五4）Paul's instruction concerning speech is so
relevant to our own context it could have been written last week. "Let no
corrupting talk come out of your mouths, but only such as is good for building
up, as fits the occasion, that it may give grace to those who hear" (Eph.
4:29). Later he adds, "Let there be no filthiness nor foolish talk nor
crude joking, which are out of place, but instead let there be
thanksgiving" (Eph. 5:4).
29節「污穢的」言語，其希臘字可以翻譯為敗壞的，腐敗的，或腐臭的，和耶穌在路加福音六章43節所用的「壞果子」是同一個字。重點是：跟隨基督的人說的話絕不可以腐敗和淫穢為特色。誠然，在我們文化裏已經變得習以為常的帶F的髒字，不應該出現在神的兒女的口裏。再次說，保羅寫到，「污穢的言語一句不可出口」。「下流話」和「愚妄的話」不應該出現在我們的生活中。相反，身為「蒙愛的兒女」，我們蒙召要效法神，在我們生活的每一部分裏都要模仿我們天父的聖潔，不只是在言談上（弗五1；彼前一14～16）。The Greek word sapros (v.29) could be translated rotten, corrupt, or
putrid. It is the same word that Jesus employs in Luke 6:43 when referring to
"bad fruit." The point is this: The words of Christ's followers
should never be marked by rottenness and obscenity. Indeed, the crude
four-letter-words that have become all too common in our culture should never
be found on the lips of God's children. Again, the Apostle writes, "Let no
corrupting talk come out of your mouths." "Filthiness" and
"crude joking" have no place in our lives. Rather, as "beloved
children" we are called to be "imitators of God", emulating our
Heavenly Father's holiness in every part of our lives, not least in
conversation (Eph. 5:1; I Pet. 1:14-16).
但是污穢的言語不只是髒話而已，不是嗎？它還包括了褻瀆，說謊，欺騙，操縱，自誇，誇大，造謠，八卦，侮辱，嘲笑，抱怨，和其他有罪的言談。第三誡和第九誡是直接針對這些和其他種類的口舌之罪說的（出廿7、16；參：威斯敏斯特大要理問答，問答113，145）。加爾文說，「因此，當人的舌頭滿溢著只能在陰溝裏出現的語言時，讓我們學習憎恨並躲避邪惡的語言，如同我們躲避瘟疫一樣。」（加爾文，以弗所書講章。[Edinburgh: The
Banner of Truth, 1998; first published 1562), 462.]）But rotten speech is more than just profanity, isn't
it? It also includes blasphemy, lying, deception, manipulation, boasting,
exaggeration, slander, gossip, insults, mockery, complaining, and other sinful
kinds of speech. The third and ninth commandments speak directly to these and
other sins of the tongue (Exodus 20:7, 16; c.f. WLC Q. 113, 145).
"Therefore," John Calvin states, "let us learn to abhor and shun
evil language as we shun the plague, when a man's tongue runs over with the
language of the gutter" (Calvin, Sermons on Ephesians (Edinburgh: The
Banner of Truth, 1998; first published 1562), 462.
生命的泉源A Fountain of Life
上帝創造我們的口是為要成為祝福的泉源，而不是咒罵人的陰溝（箴十11）。祂勸勉我們要用我們的話造就人，「叫聽見的人得益處」（弗四29b）。在一個充斥著髒話和不健康言談的文化中，我們該怎麼做呢？God created our
mouths to be fountains of blessing, not gutters of cursing (Prov. 10:11). He
exhorts us to build up others with our words, "giving grace to those who
hear" (Eph. 4:29b). How can we do this in a culture inundated with
profanity and unwholesome speech?
1. 刻意說鼓勵人的話：在你每日清晨的個人靈修時間裏，問你自己：「我今天如何成為別人的激勵？我要如何造就身旁的人，讓他們提起活力？」讓你說的話成為恩典和鼓勵的管道，而不是吸引別人注意你、注意你的難題，或注意其他人缺點的另一個途徑。說話要有目的，好叫你說的話可以「切合時機」（弗四29；和合本作「隨事」），因此可以安慰受苦的人，給迷失的人一個方向，矯正歪曲的人，祝福所有的人。你說的話要有目的。1. Be intentional
with encouragement: Ask yourself every morning during your personal devotions,
"How can I be an encouragement to others with my words today? How can I
refresh and build up those around me?" Let your words be a conduit of
grace and encouragement, and not another means of drawing attention to
yourself, your problems, or the deficiencies of others. Be purposeful with your
words, so that they "fit the occasion" (Eph. 4:29), thus providing
comfort to the afflicted, direction to the lost, correction to the wayward,
courage to the weak, hope for the despairing, and blessing to all. Be intentional
with your words.
2. 讓你的對話充滿感恩：受聖靈默示的使徒寫到，在基督裏的新人，其言談不應該以淫詞、妄語、戲笑的話為特色，而應當充滿感謝的話（弗五4）。身為不配領受上帝在基督裏的主權恩典的人，身為祂奢侈憐憫的對象，身為承受永生的人，也身為永生上帝珍愛和收納的「兒子」，你應該是這個星球上最知道感恩的人。定睛注目在基督和祂榮耀的福音上，會讓你的心充滿深深的感謝——這種感謝會在你對他人所說的話上表現出來。2. Let your
conversation be marked by gratitude: The inspired Apostle writes that the
conversation of the new man in Christ should not be characterized by
filthiness, crude joking, and foolish talk, but with thanksgiving (Eph. 5:4).
As an unworthy recipient of God's sovereign grace in Christ, as an object of
His extravagant mercy, as an inheritor of everlasting life, and as a cherished
and adopted "son" of the living God, you should be one of the most
thankful people on the planet. Keeping your focus on Christ and His glorious
gospel will saturate your heart with deep gratitude-- gratitude that will
evidence itself in your words to others.
3. 用愛來調和你說的話：林前十三章4～7節教導我們愛的本質是什麼。因此，如果我們用我們的言語來愛人，我們的話就會是恆久忍耐、又有恩慈，是不自誇、不張狂、不會招惹，也不會粗魯的。凡真實的、可敬的、清潔的、可愛的、有美名的、有美德的、值得稱讚的（腓四8），我們都會感到欣喜。現在就問你自己，「我說的話有沒有用愛來調和？」3. Let your words
be seasoned with Love: First Corinthians 13:4-7 teaches us something of the
nature of love. If we are loving with our speech, therefore, our words will be
patient and kind, not arrogant, willful, resentful, irritable, or rude. We will
also verbally rejoice in all that is true, honorable, pure, lovely,
commendable, excellent and worthy of praise (Phil. 4:8). Ask yourself right
now, "Are my words seasoned with love?"
4. 深飲恩典管道的水：那些在每個主日的公眾崇拜中忠心地聆聽講道，領受聖禮的施行，也認真禱告的人，靠著恩典、憑著在基督裏的信心，必定會被福音所轉化（參：徒二42）。當然，這會包括我們的言語得到轉化。確實，聖靈是藉著殷勤地使用恩典管道來使我們成聖的，也使我們越來越有耶穌基督的樣式（羅八29～30；約十七17；威斯敏斯特小要理問答，85～88問）。而當我們的心被基督改變時，我們的舌頭也會被改變；「因為心裏所充滿的，口裏就說出來。」（路六45）4. Drink deeply the means of grace: Those who
faithfully attend unto the preaching of the Word, the administration of the
sacraments, and earnest prayer every Lord's Day in public worship will be, by
grace through faith in Christ, transformed by the gospel (c.f. Acts 2:42). Of
course, this includes the transformation of our speech. Indeed, the Holy Spirit
sanctifies us through the diligent use of the means of grace, and conforms us
more and more into the image of Jesus (Romans 8:29-30; Jn 17:17; WSC #85-88).
And when our hearts are changed by Christ, so are our tongues; "for out of
the abundance of the heart the mouth speaks" (Luke 6:45).
親愛的基督徒，言語是很重要的。它們有能力建造，也有能力拆毀；有能力祝福人，也有能力發出毒氣（參：雅三）。因此，讓我們在家庭、學校、鄰里、社區和教會裏，恢復、培養並塑造敬虔的言談。願我們經常用詩篇十九篇14節的話來禱告：Dear Christian,
words matter. They have the power to build up and to tear down; to bless and to
poison (c.f. James 3). Therefore, let us recover, cultivate, and model godly
speech in our homes, schools, neighborhoods, communities, and churches. And may
we frequently pray the solemn words of Psalm 19:14:
「耶和華我的磐石，我的救贖主啊，願我口中的言語、心裏的意念在你面前蒙悅納。」"Let the words of my mouth and the
meditation of my heart be acceptable in your sight, O LORD, my Rock and my
Redeemer."
Jon D. Payne 牧師是南卡查爾斯頓市基督長老教會（PCA）的主任牧師，改革宗神學院（Reformed
Theological Seminary）的實用神學客座教授，重塑福音網絡（Gospel Reformation Network），以及Lectio
Continua Expository Commentary Series on the New Testament 新約註釋的合編者。Rev. Dr. Jon D. Payne is senior
minister of Christ Church Presbyterian (PCA), Charleston, South Carolina,
visiting professor of practical theology at Reformed Theological Seminary,
Convener of the Gospel Reformation Network, and co-editor of the Lectio
Continua Expository Commentary Series on the New Testament (RHB).