圣经的神性与人性TheDivine and Human in the Bible
作者：B.B.华菲德（Benjamin B. Warfield） 译者：王一
今天的圣经研究中，圣经的神性与人性之间的关系成为最引人注目的话题。书卷的真实性、作者身份、完整性、结构等问题，前所未有的将人们的注意力引向圣经的人性。甚至曾经习惯只考虑圣经神性的人，也开始注意到圣灵使用的人类作者，发现圣经同样也是人的作品，由人写成，在字里行间承载着人类作者的特点。人们开始思考这样的问题：神性与人性两个因素，在默示过程中的关系该如何理解？在最终写成的圣经中，神性与人性的两种成分又是如何相关联的？
There
is probably no problem more prominently before the minds of Bible students of
today than the one which concerns the relation between the divine and human
elements in the Bible. Recent discussion of the authenticity, authorship,
integrity, structure of the several Biblical hooks, has called men's attention,
as possibly it has never before been called, to the human element in the Bible.
Even those who were accustomed to look upon their Bible as simply divine, never
once thinking of the human agents through whom the divine Spirit spoke, have
had their eyes opened to the fact that the Scriptures are human writings,
written by men, and bearing the traces of their human origin on their very
face. In many minds the questions have become quite pressing: How are the two
factors, the divine and the human, to be conceived as related to each other in
the act of inspiration? And, how are the two consequent elements in the
product, the divine and human, to be conceived to be related to each other in
the Scriptures?
如果我们认为这些问题没有什么实际意义，那就大错特错了。许多基督徒只关心默示产生的结果，而忽略默示本身的性质或方式。然而，若对默示的性质和方式没有恰当的理解，就无法真正信靠默示的结果。今天许多人对默示的性质和方式理解不足甚至理解错误，不论他们的错误出现在哪方面上，不论错误程度的大小，都必然会错误理解默示的结果。人们总是会努力摆脱那些他们不理解的默示方式所产生的结果。当我们试图理解默示时，认识错误的默示理论为何站不住脚就显得格外重要。我们需要严肃的思考，神性与人性两个因素在默示过程中的关系该如何理解？在默示的结果，即圣经中，神性与人性两种成分又是如何关联的？
It
would be a mistake to suppose such questions as these of little practical
importance. It is true enough that Christian men are more concerned with the
effects of inspiration than with its nature or mode. But men will not rest in
their belief in effects which are not congruous with their conception of the
nature and mode of inspiration. Inadequate or positively false conceptions of
the nature and mode of inspiration are being continually suggested, and
wherever they are in any degree accepted, they bring forth their natural fruit
in a modified view of the effects of inspiration. Men are continually striving
to be rid of the effects which are ascribed to inspiration in the Scriptures
and the formularies of the Church, on the plea that inspiration is not to be so
conceived as to require these effects. The question of how inspiration is to be
conceived having been thus raised, it becomes of very serious importance to go
at least so far into it as to exhibit the untenableness of those theories
which, when accepted, wholly overthrow the Biblical conception of the effects
of inspiration. It is a matter, then, of importance, and not merely of curious
interest, to ask, how are the two factors, the divine and human, to be
conceived to be related to each other in the act of inspiration? And how are
the two consequent elements in the Bible, the divine and human, to be conceived
to be related to each other in the product of inspiration?
首先，我们必须清楚，如果过分强调二者中某一个因素而把另一个因素排除在外，就无法正确理解两者的关系。
1. In
the first place, we. may be sure that they are not properly conceived when one
factor or element is so exaggeratingly emphasized as to exclude the other
altogether.
出于维护圣经神性的热心，在教会里曾出现一股强调神性而排斥人性的风头。圣经的人类作者仅仅被视为圣灵手中的工具，圣灵用他们（而非透过他们）写作圣经。人们不愿意把圣经的人类作者视为笔者，而只把他们当作笔。在此观点下，默示被理解为简单的听写过程（dictation）；人类作者除了他们的手写工作之外，所有在作品质量上贡献全部被否认。这种机械默示论出现在许多十七世纪的威敏斯特神学家里。这在整个抗罗宗的圈子里都是如此，在路德宗里有，关斯德（Quenstedt）、卡洛夫（Calov）、何勒子（Hollaz）；在改革宗里，海德格（Heidegger）、布斯多夫（Buxtorf）；安立甘宗的理查德·胡克（Richard Hooker）；清教徒里有约翰·怀特（John White）。不过，圣经书卷里人类作者的痕迹很明显，因此这种机械理论的极端形式并未成为主流。只要识别出人类作者留下的痕迹，例如不同的措辞、风格等等，就能看出圣经里有人性的成分。至此，一种上帝与人合著的理论代替了唯神作者的理论。而这种理论也是成为听写论在教会里存留的唯一一种形式，而这种理论也不再是讨论的重点。今天，几乎没有人会强调神性元素而把人性元素全部排除在外。
At
one time there arose in the Church, under the impulse of zeal to assert and
safeguard the divinity of Scripture, a tendency toward so emphasizing the
divine element as to exclude the human. The human writers of Scripture were
conceived as mere implements in the hands of the Holy Ghost, by which (rather
than through whom) he wrote the Scriptures. Men were not content to call the
human authors of Scripture merely the penmen, the amanuenses of the Holy
Spirit, but represented them as simply his pens. Inspiration, in this view, was
conceived as a simple act of dictation; and it was denied that the human
writers contributed any quality to the product, unless, indeed, it might be
their hand-writing. This, properly so-called, mechanical theory of inspiration
was taught by a number of seventeenth century divines, in all Protestant
communions alike-by Quenstedt, Calov, Hollaz, among the Lutherans; by Heidegger
and Buxtorf, among the Reformed; by Richard Hooker, among the Anglicans; and by
John White among the Puritans. The obvious marks of human authorship in the
Biblical books, however, prevented it from becoming dominant, in its extreme
form. Recognition of these marks of human authorship--as for example,
differences in vocabulary, style, and the like--was recognition of a human
element in the Bible; and involved so far the substitution of a theory of
co-authorship by God and man for the Scriptures, in the place of the strict
theory of the sole divine authorship. In this form alone has the theory of
dictation persisted in the Church; and in this form it no longer belongs to the
class of theories under discussion. Probably no one today so emphasizes the
divine element in Scripture as to exclude the human altogether.
然而，今天普遍存在的错误是与其相反的理论。准确的说，今天对圣经最普遍的理解就是把圣经里的神性元素和成分全部排除，只以纯粹的人性角度来讨论圣经的来源和特点。从历史上来看，这种思想来自于理性主义。但是这种思想有许多不同的变体，每个变体都是有不同的哲学在背后。黑格尔主义者，如J.M.怀顿博士（J. M. Whiton），很容易适应这一观点就如同自然神论者一样，神秘主义者，如R.H.霍顿（R.H. Horton），与理性主义者一样也很容易接受这一点。尽管他们各自陈述不同，但都同意圣经纯粹是人写的书。他们之间的不同点仅在于是否上帝有预备工作，或者更进一步，上帝的预备是否包含被作者记录在书里的启示，或者是否只是上帝的护理。当今书籍市场里充斥着这种无可救药的片面理论。华盛顿·格拉登博士（Washington Gladden）的《谁写了圣经？》（Who Wrote the Bible?）一书就是一个非常粗鲁的例证。他认为，上帝对圣经产生过程的看顾与他看顾一颗老苹果树生长没什么两样。约翰·德威特（John DeWitt）博士的《什么是默示？》（What Is Inspiration?）是另一个例子。他认为先知只不过是“尽其所能”用人类的语言来表达自己。 乔治·罗克（T. George Rooke）在《默示及其他课程》（Inspiration and Other Lectures）里的观点稍微好一点；比他更好一点的是最近一位德国的作者伦纳德·斯泰林（Leonard Staehlin），他认为上帝为写作圣经特别预备圣经作者，但是当预备工作结束后，上帝就放手让他们“自由”完成任务，没有上帝持续的指引。一切这些变体概念都包含一个核心观念，就是坚持认为是人，而且只是人制造了圣经；因此圣经彻头彻尾是一本人写的书，哪怕其中包括人对上帝的言行所作出的记录。
The
opposite fault, however, is exceedingly common today. Nothing, indeed, is more
common than such theories of the origin and nature of the Scriptures as exclude
the divine factor and element altogether, and make them purely human in both
origin and character. Historically, this mode of thought is an outgrowth of
Rationalism; but it takes every form which is required by a change of
philosophical basis. A Hegelian, like Dr. Whiton, adapts himself to it as
readily as a Deist; a mystic like R. H. Horton as readily as a vulgar
Rationalist. The modes of statement given to it are very various, but they all
agree in holding the Bible to be a purely human book. They differ only as to
whether there has been any divine preparation for the book at all, or if this
be allowed, whether this divine preparation included a revelation which men
have recorded in this book, or whether it was only gracious or indeed only
providential. The book market is flooded at present with treatises teaching
this hopelessly one-sided theory. Dr. Washington Gladden's Who Wrote the Bible?
is a very crude instance in point. To him God had the same sort of care over
the production of the Bible that he has over the growth of an old apple tree.
Dr. John DeWitt's recent book on What Is Inspiration? is another crude
instance. According to him the prophet was left to express himself in human
language "as well as he could." A slightly higher conception is taken
by T. George Rooke in his Inspiration and Other Lectures; and a higher one
still by a recent German writer, Leonard Staehlin, who thinks that God
specifically prepared the Biblical writers for their task, but left them, when
prepared, to execute their task in a manner so "free" as to be
without continued divine guidance. Throughout all these modifications the
germinal conception persists that it was man and man alone who made the Bible;
and that it is, therefore, a purely human book, although it may contain a human
report of divine deeds and words.
当我们把圣经和默示里的神性与人性视为圣经里彼此排斥的元素，把圣经一分为二时；或者视为彼此相争相斥的默示的因素时，我们无法正确理解二者之间的关系。
2. We
may be equally sure that the relation of the divine and human in inspiration
and in the Bible are not properly conceived when they are thought of, as
elements in the Bible, as lying over against each other, dividing the Bible
between them; or, as factors in inspiration, as striving against and excluding
each other, so that where one enters the other is pushed out.
这种肤浅的观念最近几年却变得异常流行。这些言论背后的观点认为，圣经里的人性元素比我们想象的要更大——所以，这里暗含的意思就是圣经里神性元素的比例比我们想象的要小。甚至连很有思想的桑德博士（William Sanday）也说了同样的话：“最近50年到100年之间的研究表明”，他告诉我们，“人性元素比假设的要更大。”[1] 柯克帕特里克教授（A.F. Kirkpatrick）也说：“在圣经的起源中有很大的人性元素，甚至比我们曾经想象的要更大。”[2] 这背后的观念是说，人性的东西就不能同时是神性的，人性进入哪里，哪里的神性就消失了。桑德博士认为自己的论点是为了“人性对神性的侵蚀”，而G. T.拉德博士（G. T. Ladd）甚至说在这件事上的主要困难在于确定“神性与人性相遇并受其限制的确切地方”。[3]
This hopelessly crude conception seems to have
become extraordinarily common of recent years. It is this point of view which
underlies the remark, now heard very frequently, that the human element in the
Bible is coming to be recognized as larger than we had supposed--with the
implication that, therefore, the divine element must be acknowledged to be
smaller than we had supposed. Even so thoughtful a writer as Dr. Sanday falls
into this mode of speech: "The tendency of the last 50 or 100 years of
investigation," he tells us, "is to make it appear that this human
element is larger than had been supposed." 1 So, too, Prof. Kirkpatrick
says': "In the origin of Scripture there has been a large human element,
larger than there was at one time supposed." 2 The underlying conception
is that what is human cannot also be divine, and that wherever the human enters
there the divine disappears. Thus Dr. Sanday speaks of his thesis as an
apparent contention "for an encroachment of the human element upon the
divine," and Dr. G. T. Ladd even speaks of the chief difficulty in the
matter being the determination of "the exact place where the divine meets
the human and is limited by it." 3
在这种观念下，很容易看出，每当我们发现圣经里的人性特征时，就是在反驳圣经的神性。而当圣经的整个构造被发现是人性时——这的确如此——以这种观念为出发点的人便必然会最终否认圣经的整体结构的神性。作为初始阶段，我们会努力浏览圣经，焦急的把神性元素和人性元素分开。而如果二者之间的关系果真是互相排斥的话，那么这个做法似乎并不是毫无希望。我们或许会被警告，就像桑德博士所警告的，“尝试在两种元素之间画一条严格固定的界线是个错误。”人们会感觉到按照这种观念，不去做出这种尝试才是更大的错误。我们怎么能满足于不去区分如此明显不同的两种元素呢？因此，毫不奇怪，有像R.H.霍顿和盖斯（Gess）这样的人去做出这样的尝试。但对于我们这些能看出机械式观念背后错误的人来说，也不会惊讶这些人研究的结果是具有毁灭性的。他们最终会发现人性元素渗透在圣经各处，结果就是神性元素几乎无处可容。
On
such a conception it is easy to see that every discovery of a human trait in
Scripture is a disproving of the divinity of Scripture. If, then, it be
discovered that the whole fabric of the Bible is humanas assuredly is true- men
who start with this conception in mind must end with denying of the whole
fabric of the Bible that it is divine. As a preliminary stage we shall expect
to meet with efforts to go through the Bible and anxiously to separate the
divine and human elements. And if these elements are really so related to one
another that when one enters the other is pushed out, this task will not seem a
hopeless one. We may be warned, as Dr. Sanday does warn us, that it is "a
mistake to attempt to draw a hard and fast line between the two elements."
Men will feel that on this conception of their relation to each other, it is a
greater mistake not to make such an attempt. How shall we consent to leave
confused such very diverse elements? We need not be surprised, therefore, that
men like Horton and Gess have made the attempt. Nor need we at least, who
perceive the folly of the underlying conception of the mechanical relation of
the two elements to each other, feel surprised over the destructive nature of
their results. They do not fail to find the human element entering almost
everywhere, and therefore the divine element almost nowhere.
只有汇合默示（concursus）才能正确理解默示的因素，只有把圣经理解为一本同时既为神性又为人性的书，其中每个字都同时既为神性又为人性时，才能正确理解圣经里的人性与神性元素。
3.
Justice is done to neither factor of inspiration and to neither element in the
Bible, the human or the divine, by any other conception of the mode of
inspiration except that of concursus, or by any other conception of the Bible
except that which conceives of it as a divine-human book, in which every word
is at once divine and human.
这个观念背后的哲学基础是基督教的上帝观，即上帝在他的行动中既是临在的（immanent）又是超越的（transcendent）。这种对默示的理解与对上帝在其他领域行动的理解类似——如在护理中，或在我们恐惧战兢做成救恩的恩典中，知道是上帝在我们里面工作，按照他自己的美意引导我们的意志和行动。这个观念背后的圣经基础在于，圣经里诫命和真理的表述一直都被呈现为是上帝和人类作者同为作者（co-authorship）；圣经一直把经文同时归给上帝和人类作者，并且圣经承认在质量和特征上同时有神性和人性。The philosophical
basis of this conception is the Christian idea of God as immanent as well as
transcendent in the modes of his activity. Its idea of the mode of the divine
activity in inspiration is in analogy with the divine modes of activity in other
spheres--in providence, and in grace wherein we work out our own salvation with
fear and trembling, knowing that it is God who is working in us both the
willing and the doing according to his own good pleasure. The Biblical basis of
it is found in the constant Scriptural representation of the divine and human
co-authorship of the Biblical commandments and enunciations of truth; as well
as in the constant Scriptural ascription of Bible passages to both the divine
and the human authors, and in the constant Scriptural recognition of Scripture
as both divine and human in quality and. character.
这个观念里最根本的原则就是上帝的行动并不会接替人类作者的行动，而是与他们融合；因此圣经是上帝和人类作者合作的共同作品，这两种行动渗透在圣经的每一个细节，和谐同工，最终成文，不是说这里是神性、那里是人性，而是圣经每个字都同时既具有神性又具有人性。按照这个观念，整本圣经都被视为人所写的，每个字都是人类作者劳作的产物；但与此同时，整本圣经又都被视为上帝所写的，是上帝的话语，上帝的声音，上帝是真正的作者。
The
fundamental principle of this conception is that the whole of Scripture is the
product of divine activities which enter it, however, not by superseding the
activities of the human authors, but confluently with them; so that the
Scriptures are the joint product of divine and human activities, both of which
penetrate them at every point, working harmoniously together to the production
of a writing which is not divine here and human there, but at once divine and
human in every part, every word and every particular. According to this
conception, therefore, the whole Bible is recognized as human, the free product
of human effort, in every part and word. And at the same time, the whole Bible
is recognized as divine, the Word of God, his utterances, of which he is in the
truest sense the Author.
我们应该把默示里的人性元素和神性元素理解成融合和谐的汇流最终形成共同的作品。这两种元素是不可分割的组成部分，共同形成圣经这个全整的、非混合的作品。我们可以确定，圣经每个字都是上帝的话，也同时是人的话。在圣经的每个部分都能找到神性和人性所有的特性。同时，反过来说，圣经每个部分都没有与神性或人性不符的特性。
The
human and divine factors in inspiration are conceived of as flowing confluently
and harmoniously to the production of a common product. And the two elements
are conceived of in the Scriptures as the inseparable constituents of one
single and uncompounded product. Of every word of Scripture is it to be
affirmed, in turn, that it is God's word and that it is man's word. All the
qualities of divinity and of humanity are to be sought and may be found in
every portion and element of the Scripture. While, on the other hand, no
quality inconsistent with either divinity or humanity can be found in any
portion or element of Scripture.
因此，从这个观念出发，我们才真正能够理解圣经的这两种元素。二者并不相斥；不会因一种元素被识别出来，另一种便被否定；也不会因一种元素被限制在某一部分，另一种便不可进入；一种元素也不会侵蚀另一种元素。这个观念比那些否定圣经神性元素的观念更加公平的对待人性元素；因为它承认圣经里的每个字都是从人类的头脑里构想出来的，都是通过人类的手写下来的。这个观念比那些否定圣经任何人类元素的观念更加公平的对待神性元素；因为它承认圣经是上帝默示的，是在圣灵直接的引导下完成的。圣经的这两种元素都被公平的对待，并且人类的需求也被公平对待。韦斯科特博士（Westcott）说，“圣经是权威，因为圣经是上帝的话；圣经能被人理解，因为圣经也是人的话。”正因为圣经的每个字都是人的话，它才能完全被我们的心领会。正因为圣经每个字都是上帝的话，它才是我们始终的标准和向导。
On
this conception, therefore, for the first time full justice is done to both
elements of Scripture. Neither is denied because the other is recognized. And
neither is limited to certain portions of Scripture that place may be made for
the other, nor is either allowed to encroach upon the other. As full justice is
done to the human element as is done by those who deny that there is any divine
element in the Bible; for of every word in the Bible, it is asserted that it
has been conceived in a human mind and written by a human hand. As full justice
is done to the divine element as is done by those who deny that there is any
human element in the Bible; for of every word in the Bible it is asserted that
it is inspired by God, and has been written under the direct and immediate
guidance of the Holy Spirit. And full justice being done to both elements in
the Bible, full justice is done also to human needs. "The Bible,"
says Dr. Westcott, "is authoritative, for it is the Word of God; it is
intelligible, for it is the word of man." Because it is the word of man in
every part and element, it comes home to our hearts. Because it is the word of
God in every part and element, it is our constant law and guide.
[1]
The Oracles of God, p. 161.
[2]
The Divine Library of the Old Testament, p. 53.
[3]
What Is the Bible? p.437.
