作者: John Tweeddale 譯者: Maria Marta
1983年，隨著布魯斯（F.F. Bruce）著作的出版，所謂的耶穌教訓中的難解之言（hard sayings of
Jesus）便成了基督教方言。但早在二十世紀英國福音派聖經學者講師完成他現在著名的著作之前，人們一直在設法弄明白耶穌教訓中的難解經文。
耶穌在約翰福音第六章論述生命的糧之後，幾個聲稱是基督的跟從者離棄耶穌的門徒隊伍，因為他們被他們所稱作的「難解之言」冒犯了。（60 – 65節）。並不是每個人都受到基督說話的攪擾。例如使徒彼得，他則以信心回應相同的「冒犯」說話，大聲說道：「你有永生之道」（68節）。我們應該怎樣回應耶穌的難解之言？
即使粗略閱讀約翰福音六章22-71節，也能看到許多具有挑戰性的解釋。耶穌的講道談及教義，涉及範圍廣泛，從三位一體、揀選與遺棄、其使命的目的、信心的本質、舊約和新約的關系，到以色列在救贖史上的位置、聖靈的工作都有涉及。正如這份清單的內容所說明的，聖經解釋中的困難不僅限於耶穌的難解之言，而且亦出現於整本聖經。
我們之所痛下功夫，準確地抓住聖經的難解之言，其中一個原因是因為我們像彼得那樣相信，它們有永生之道。從許多方面來說，與這些難解之言角力，是一項典型的福音派工作。因為我們相信聖經是上帝無誤的話語，所以我們要仔細檢查每「一點一畫」是如何解釋的。成為一個上帝話語的正確解釋者，是每一個基督徒最基本的使命。我們之所以如此關心釋經學的任務，是因為我們相信正確解釋聖經對信仰和實踐來說是絕對必要的。對聖經的默示和權威的委身，我們需要仔細研究、解釋、辯護、與應用聖經的啟示。
聖經權威與解釋之間的聯系是新教思想的標志。隨著宗教改革對聖經字面閱讀的堅持，宗教改革唯獨聖經教義的意外成果，是對諸如經文彙編（ concordance）和學習指導等資源的開發，以幫助讀者在闡釋經文時變得更加熟練。這裏有四個吸收自改教家洞見的釋經學方法，能幫助你「正確講解」聖經的難解之言（提後二15）。
首先，了解整個文脈。解釋聖經最基本的規則是聖經的類比。讓聖經解釋聖經。每一段經文都位於整個文脈當中。花時間來定義難解的字，找出不清楚的地方，並總結一段經文的要點。詢問正在考慮中的經文對該章的邏輯和該書的情節起到什麽作用。將不清晰的段落與聖經中同一相關的教導或事件的較清晰的部分進行比較。現在回到約翰福音第六章，耶穌對生命的糧的評論不僅要在餵飽五千人的背景下閱讀，而且要參照埃及記第十六章和民數記第十一章關於上帝供應嗎哪給以色列人的事件來閱讀。
第二，檢查你的神學。改教家也強調信仰的類比（analogy of faith）。任何解釋都不應與聖經的整體神學相矛盾。雖然你的歷史文法分析可能是全面的，但如果你的解釋折衷調和了基督信仰的真理，你可以肯定你對經文的解釋不正確。一個可靠的信仰告白和可信賴的系統神學，是勾畫正統範圍，其内聖經註釋正蓬勃發展的寶貴資源。
第三、聆聽聖徒的見解。雖然教會歷史和當前的聖經學者並非與生俱來就是權威的，但有時卻能反映最小的教義共識，解經不是在歷史的真空裏進行的。最好的解經者從聖徒相通中學習。升天的基督賜下教師和牧師，目的是幫助祂的子民更好地明白祂的說話。註釋書、聖經研讀本、講道是解經者其中最好的朋友。將你的解釋跟過去與現在最好的聖經解釋者核對。
最後，依靠聖靈。聖經解釋是一種屬靈活動。我們必須依靠聖靈的光照工作，以避免錯誤，并能正確地解釋上帝的聖言。耶穌宣稱「使人活的是靈，肉體是無濟於事的」（約六63新譯本）。耶穌的說話難解，並非因為它們隱晦費解，而是因為沒有聖靈，它們就無法令人相信。
本文原刊於Tabletalk雜誌。 John W. Tweeddale博士是Reformation Bible College的教務長和神學教授。
Four Tools to Help You
Understand the Hard Sayings of the Bible
FROM
John Tweeddale
The
so-called hard sayings of Jesus entered Christian vernacular in 1983 with the
publication of F.F. Bruce’s book of the same name. But individuals have been
grappling with the teachings of Jesus long before the don of twentieth century
British evangelical biblical scholarship wrote his now-famous work.
After
Jesus’ bread of life discourse in John 6, several professed followers of Christ
abandoned His band of disciples because they were offended by what they dubbed
His “hard sayings” (vv. 60–65). Not everyone was as put off by the words of
Christ. The Apostle Peter responded to the very same “offensive” words with
confidence, exclaiming, “You have the words of eternal life” (v. 68). How shall
we respond to the hard sayings of Jesus?
Even
a cursory reading of John 6:22–71 will reveal a host of interpretative
challenges. Jesus’ sermon touches on doctrines as wide-ranging as the Trinity,
election and reprobation, the purpose of His mission, the nature of faith, the
relationship between the Old and New Testaments, the place of Israel within
redemptive history, and the work of the Holy Spirit. As this list illustrates,
difficulties in biblical interpretation are not limited to the hard sayings of
Jesus but are present throughout the entire Bible.
One
of the reasons why we sweat over getting the hard sayings of the Bible right is
because we believe, like Peter, that they hold the words of eternal life. In
many ways, wrestling with these hard sayings is a quintessentially evangelical
occupation. Since we believe the Bible is the inerrant Word of God, we
scrutinize over how every “jot and tittle” is interpreted. The most basic
vocation for every Christian is to be a sound exegete of God’s Word. The reason
why we care so much about the task of hermeneutics is that we believe correct
interpretation of Sacred Writ is essential for faith and practice. Our
commitment to the inspiration and authority of the Bible necessitates the
careful study, explanation, defense, and application of biblical revelation.
The
link between biblical authority and interpretation is a hallmark of Protestant
thought. A byproduct of the Reformation’s doctrine of sola Scriptura, with its
insistence on a literal reading of the Bible, was the development of resources,
such as concordances and study guides, to help readers become more proficient
in expounding Scripture. Drawing upon the Reformers’ insights, here are four
handy hermeneutical tools to help you “rightly divide” the hard sayings of the
Bible (2 Tim. 2:15).
First,
know the context. The most fundamental rule in biblical interpretation is the
analogy of Scripture. Let Scripture interpret Scripture. Every biblical text is
situated in a biblical context. Take time to define difficult words, locate
unknown places, and summarize the main point of the passage. Ask how the verse
in question contributes to the logic of the chapter and the plotline of the
book. Compare unclear passages with clearer portions of the Bible that refer to
the same teaching or event. Returning to John 6, Jesus’ comments about the
bread of life should not only be read against the backdrop of the feeding of
the five thousand but also in reference to God’s providing manna for Israel in
Exodus 16 and Numbers 11.
Second,
check your theology. The Reformers also emphasized the analogy of faith. No
interpretation should contradict the overall theology of Scripture. Although
your grammatical-historical analysis may be complete, if your interpretation
compromises the truths of the Christian faith, you can be sure that you have
interpreted the text incorrectly. A solid confession of faith and a trusty
systematic theology are invaluable resources for outlining the orthodox
boundaries within which biblical exegesis flourishes.
Third,
listen to the saints. While church history and current biblical scholarship are
not inherently authoritative and can at times reflect minimal doctrinal
consensus, exegesis does not occur in a historical vacuum. The best exegetes
learn from the communion of the saints. The ascended Christ has given teachers
and preachers for the purpose of helping His people understand His Word better.
Commentaries, study Bibles, and sermons are among the exegete’s best friends.
Check your interpretations against the findings of the very best biblical
interpreters both in the past and present.
Finally,
rely on the Spirit. Biblical interpretation is a spiritual exercise. We must
depend upon the illuminating work of the Holy Spirit to avoid error and
interpret the Word of God correctly. As Jesus states, “It is the Spirit who
gives life; the flesh is no help at all” (John 6:63). Jesus’ words are hard not
because they are obscure but because they are impossible to believe without the
Holy Spirit.
This
post was originally published in Tabletalk magazine. Dr. John W. Tweeddale is
academic dean and professor of theology at Reformation Bible College.
