神学问答TheologicalFAQs 1-17
作者: Monergism Ministries 译者: 诚之
转载自: 守诚阁
http://www.monergism.com/thethreshold/articles/onsite/qna/FAQs.html
https://yibaniba.blogspot.com/2019/01/theological-faqs-1-16-monergism.html
http://www.monergism.com/thethreshold/articles/onsite/qna/FAQs.html
https://yibaniba.blogspot.com/2019/01/theological-faqs-1-16-monergism.html
目录
神学问答1-17
神学问答18-27
神学问答28-37
神学问答38-49
1. 什么是神学？
What
is theology?
神学（theology）这个词来自希腊文的“神”（theos）和“道”（word）或“知识的主体”（body of knowledge，logos）；因此，其字面的意义就是：“关于神的知识”（the
body of knowledge about God），或者更简单地说，是“对神的研究”。因此，就其严格的意义来说，神学只和「神的本质的知识」有关，与圣经中其他的教义无关。不过，许多世纪以来，“神学”这个词已经有了更广大的涵义，通常被用来指与基督徒世界观有关的整个知识体系，包括圣经中的各样真理，以及教会在其历史过程中，从研读圣经所得出的所有基督徒教义。
The
term “theology” comes from the Greek words for “God” (theos) and “word,” or
“body of knowledge” (logos); hence, it means, literally, “the body of knowledge
about God,” or, more simply, “the study of God”. Therefore, in its strict
sense, theology has to do only with the knowledge of the Godhead, and not with
the other doctrines found in the bible. However, for many centuries, the term
“theology” has had a broader connotation, and is often used to refer to the
entire body of knowledge related to the Christian worldview, including all the
various truths that are found in the scriptures, and the Christian doctrines which
the Church has derived from the study of the scriptures over the course of her
history.
因为“神学”这个词有更广的涵义，它习惯上被用来特指神的教义，或只是三一真神的第一位格（也就是父神）的教义，即“神学本体”（theology proper）。因此，“神学本体”（意思是对神的研究），就是“神学”（意思是对所有基督教教义的研究）的一部分。所以，“神学”就包括了“基督论christology”（对基督的研究）；“圣灵学pneumatology”（对圣灵的研究）；“圣经论bibliology”（对圣经的研究）；”“人论anthropology”（对人的研究）；“天使论angelology”（对天使的研究）；“罪论hamartiology”（对罪的研究）；“救恩论soteriology”（对救恩的研究）；“教会论ecclesiology”（对教会的研究）；以及“末世论eschatology”（对末后的事的研究）。
Because
the term “theology” has such a broad connotation, it has been customary to
refer to the doctrine of God specifically, or sometimes just the doctrine of
the first person of the trinity, that is, of God the Father, as “theology
proper”. Thus, “theology proper,” meaning the study of God, is a subset of “theology,”
meaning the study of all the doctrines of Christianity, including “christology”
(the study of Christ); “pneumatology” (the study of the Holy Spirit);
“bibliology” (the study of the bible); “anthropology” (the study of man);
“angelology” (the study of angels); “hamartiology” (the study of sin);
“soteriology” (the study of salvation); “ecclesiology” (the study of the
Church); and “eschatology” (the study of last things).
以上的分类构成了“系统神学”，这是把神学中所碰到的教义加以组织的一种方式。但是神学教义也可以用其他方式来安排，包括“圣经神学biblical theology”，研究神学如何在救赎历史里逐渐启示出来；“历史神学historical theology”，研究教会历史中不同时期的神学发展；“教义神学dogmatic theology”，研究不同宗派和运动的神学教导，以及“当代神学contemporary theology”，研究目前正被广泛讨论和争论的神学议题。
The
categories listed above all pertain to “systematic theology,” which is one
method of organizing the doctrines encountered in theology. But theological
doctrines may be arranged in other fashions as well, including “biblical
theology,” the study of theology as it is progressively revealed in redemptive
history; “historical theology,” the study of the development of theology in
different periods of church history; “dogmatic theology,” the study of the
theological teachings of different denominations and movements; and
“contemporary theology,” the study of the theological issues currently being
discussed and debated on a wide scale.
Related
Reading for Further Study
Theology
by Francis Turretin （推荐：Dr. JJeff Jue on
Francis Turretin 神学不只是知识，是我们的智慧；神学必须应用在我们的生活中，影响我们的生命）
The
Justification of Theology as an Intellectual Discipline by Robert L. Reymond
Theses
Theologicae Theological Propositions by R. Scott Clark （神学论纲）
[推荐]：
第三千禧年事工 建立你的神学
[摘录一些神学家对神学的定义]：
1. 中世纪天主教神学家阿奎拿（A.D.1225-1274）
“神学是总体的科学，这科学把一切事情都放在上帝的观点之下去看，这些事情要么因为论及上帝本身，要么因为涉及到上帝。”
2. 19世纪更正教神学家查尔斯?贺智（Charles Hodge）：
神学是：“神的启示，是有关神的本质和我们与祂之间的关系的科学事实。”
以上两个定义偏向“学术取向”。
3. 16-17世纪的清教徒神学家威廉姆?阿穆斯（William Ames）
神学是：“为神而活的教义或教导”。
4. 约翰．傅瑞姆（John Frame）
神学是：“人将神的话语应用在人生的每一个层面中。”
这两个定义偏向“人生取向”。
5. 流传很广的话（据说是阿奎拿说的）
神学是神的教导，教导关于神的事，领我们认识神（西一28）。
Theology
is taught by God, teaches of God and leads to God. ─Aquinas, Thomas
6. 神学是永远过蒙福生活的学问。
Theology
is The Science of Living Blessedly Forever. --William Perkins (1558-1602)
2. 研读神学为什么很重要？
Why is the study of theology
important?
打从人类历史的黎明开始，世界上所有的人类族群都在苦苦地追索人类存在的问题：“我是谁？为什么会在这里？我在做什么？我如何找到意义和幸福？”不同的文明，不同的人都曾对这个问题构思出不同的答案，从昔兰尼主义（Cyrenaicism）的绝对快乐（享乐主义）的原则，到印度教极端禁欲主义者（Jainists）绝对苦难的原则，等等。然而，这两个极端，和在两者之间的所有其他的人类哲学，对这些问题的答案都力有未逮。
From
the dawn of human history, every people group across the world has been
struggling with the great questions of human existence: “Who am I? Why am I
here? What am I doing? How do I find meaning and happiness?”. Different
civilizations and different persons have formulated different answers to these
questions, ranging from the ultra-hedonistic principles of Cyrenaicism to the
ultra-ascetic principles of the Hindu Jainists. However, both of these
extremes, and every other human philosophy that lies somewhere in between, is
insufficient to answer these questions.
神学背后最伟大的前提是只有创造人类的上帝，才能把人类的目的启示给人，并且向我们说明，我们如何才能得到意义和幸福。如果我们在我们里面寻找人生最深刻的问题的答案，我们绝对不会找到满意的回答；但是如果我们仰望那位造我们的上帝，并且让上帝的话和诫命成为我们生活的准则，我们对所有的问题就会找到一些答案。富贵，功名，权力，知识和所有人类追逐的事物从来不会满足我们；但是正如上帝透过先知耶利米所宣告的：“智慧人不要因他的智慧夸口，勇士不要因他的勇力夸口，财主不要因他的财物夸口。夸口的却因他有聪明，认识我是耶和华，又知道我喜悦在世上施行慈爱、公平，和公义，以此夸口。这是耶和华说的。”（耶9：23-24）
The great underlying supposition of
theology is that it is only the God who created mankind that can reveal what
mankind's purpose is, and show how we may obtain meaning and happiness. If we look for the
answers to life's deepest questions within ourselves, we will never find
satisfactory answers; but if we look to the One who made us, and conform our
lives to his words and commandments, then we will find certain answers to all
of our questions. Riches, fame, power, knowledge, and all the other things that
humans pursue will never finally satisfy; but as God declared through the
prophet Jeremiah, “Let not the wise man glory in his wisdom and let not the
mighty manglory in his might; let not the rich man glory in his riches, but let
him who glories glory in this, that he understands and knows me, that I am the
Lord” (Jeremiah 9:23-24).
因此，神学不只是我们可以加在我们喜好的活动或清单上的一个兴趣和嗜好。它和我们生命的全部有关，也必须在我们存在的所有领域，塑造我们的思想，成为我们思想的内涵。缺少对神的认识，我们对自己的认识就是扭曲的，是虚无的，而任何的意义和终极的满足就会变得完全不可能了。
Therefore,
theology is not just an interest or hobby that we can add to our list of
favorite activities and diversions. It pertains to the whole of our lives, and
must shape and inform our thoughts and activities in every sphere of our
existence. Without the knowledge of God, the knowledge of ourselves becomes
distorted and futile, and any meaning and ultimate satisfaction becomes utterly
impossible.
3. 到哪里学神学？
Where do we go to learn about
theology?
如果我们想认识神，我们就要到神启示自己的地方。我们无法从自己的思想和理性里去认识神，正如我们如果不和大海那边的陌生人谈话，就无法认识他一样。
If we
would learn about God, then we must ultimately go to where God revealed
himself. We cannot learn about God from our own thoughts and reasoning any more
than we could learn about the character of some stranger across the seas
without first going to converse with him.
既然神藉著创造启示祂自己，每一个人只要藉著自然界，就都能在某种程度认识祂。“诸天述说神的荣耀”（诗篇19：1）；而“神的事情，人所能知道的，原显明在人心里，因为神已经给他们显明。自从造天地以来，神的永能和神性是明明可知的，虽是眼不能见，但藉著所造之物就可以晓得，叫人无可推诿。”（罗马书1：19-20）然而，我们从研究大自然所得的知识，从来不足以让我们和神建立起个人的关系（真的“认识”祂，与祂有个人亲密的交往）。这样的知识只能定我们有罪，因为我们在邪恶当中，扭曲并压制这个知识，並且用我们的形象以及在我们周围的万物的形象，来重塑神的形象（见罗马书1：21-23）。
Since
God has revealed himself through creation, every human being can know him to
some degree just by looking at nature. “The heavens declare the glory of God”
(Psalm 19:1); and “that which can be known about God is manifest among
[mankind], for God has made it manifest to them. For the invisible things of
him from the creation of the world are clearly seen, being understood by the
things which are made, even his eternal power and Godhood, so that they are
without excuse” (Romans 1:19-20). However, the knowledge we can derive from
studying creation is never enough to bring us into a personal relationship with
God. It can only condemn us, as we distort and suppress that knowledge because
of our wickedness, and remake God into our own image, and the image of creation
around us (see Romans 1:21-23).
因此，若我们想正确地认识神，我们不能只停留在神的普遍启示上——这是在被造界可以找到的，我们必须继续追寻并认识神的特殊启示，并认识祂如何在人类历史中，超自然地启示祂自己。神透彻地、以人可以认识的，並且以救恩的方式启示自己的唯一道路，亦即，祂向那些无知且不顺服的人启示自己，同时与他们和好的唯一道路，是透过基督；祂从永恒以来就是完全的神，在时候满足时成为完全的人，把神启示给人。而神在人类历史透过基督向人启示自己，唯一确定、无误的记录就是圣经。因此，如果我们想学习神学，我们必须回到圣经，透过圣经里最伟大的英雄，耶稣基督，来寻求上帝对自己的特殊启示。
So
then, if we would learn about God aright, we must not stop with the general
revelation of God, which is to be found in creation; but we must go on to
pursue an understanding of the special revelation of God, and discover how he
has revealed himself supernaturally in human history. The only way that God has
revealed himself exhaustively, understandably, and salvifically, that is, the
only way he has both made himself known to ignorant and disobedient humans and
at the same time reconciled them to himself is through Christ, who is fully God
from eternity, and who became fully human in time, to reveal God to man. And
the only certain, infallible record of how God has revealed himself in human
history through Christ is the bible. Therefore, if we would learn about
theology, we must go to the bible, to seek God's special revelation of himself
through the great hero of the Bible, Jesus Christ.
4.
圣经的主要内容是什么？
What is the Bible About?
圣经从神自己的角度来鸟瞰世界历史——以敬拜神（荣耀神）为目的，是神亲自监管的，会有一个胜利的结局，所有的这些细节在创造世界以前神就已经计划好了（赛46：9-10；太25：34；彼前1：20；启13：8）；而根据这个神对历史的看法，所有的事情都要在基督里同归于一，祂是世界历史存在的理由，一切的丰 盛都在祂里面得到总结（弗1：9-12；西1：13-20）。因此，当祂在地上的时候，耶稣教导整本的圣经，从摩西的第一本书，到先知的最后一本书，都是唯独为祂和祂的救赎大工作见证的（约5：39-40；路24：25-27，44-48）。
The
bible gives an overview of world history from God's own perspective, with its
doxological (i.e. God-glorifying) purpose, divine superintendence, and
victorious end, all minutely planned out before the creation of the world (Isa.
46:9-10; Mat. 25:34; 1 Pet. 1:20; Rev. 13:8); and according to this divine
perspective on history, all things were designed to be brought together in
Christ, who is the reason for world history and the one in whom all things are summed
up (Eph. 1:9-12; Col. 1:13-20). Thus, when he was on the earth, Jesus taught
that the entire bible, from the first books of Moses to the last books of the
prophets, was written to testify of him and his redemptive work alone (Jn.
5:39-40; Luk. 24:25-27, 44-48).
圣经的伟大主题是人类的救赎，以及神国永恒的成长（赛9；7；启5：9），而神的国是由众多在创世以前就被拣选的罪人所形成的；他们认识神的恩典（这恩典是人所不配的），是为了彰显祂的怜悯（弗1：4；罗9：23-24；弗2：7；3：21）。这个故事中最伟大的英雄是耶稣基督。祂与父神立了一个永恒的约，要作为此永恒之约的担保人，以救赎一群百姓（诗2：7-9；约17：1-5）。这个约是神与堕落的人类所立的，为的是要拯救他们，把他们带回到神的面前。因此，在亚当堕落之后，神在创世记3：15立刻作出这位中保的应许；而圣经其余的部分就是在展开这个最初应许的福音，并且显明这个伟大的步骤（神在整个人类历史中所采用的步骤），来预表基督，确认祂将要到来的应许，并预备好在“时候满足”时（加4：4-5），使祂进入这个世界，成就这个应许。圣经以及整个人类历史的顶峰就是加略山的十字架，在那里，耶稣，那位应许的基督，完满成就了圣约的救赎，为所有祂与神约定要救赎的百姓（参加6：14），把自己献上，作为赎罪的祭。圣经伟大的终曲就是乐园的恢复，神要再次住在祂得赎的百姓当中，并与耶稣基督，他们的以马内利一起，享受与他们的永恒的心灵相通，并在他们永不停止的赞美中欢喜快乐（启21：1-5）。
The
great theme of the bible is the redemption of mankind, and the eternal growth
of the Kingdom of God (Isa. 9:7; Rev. 5:9), which is swelled by the legions of
sinners chosen before the foundation of the world to know God's unmerited
grace, and so to magnify his mercy (Eph. 1:4; Rom. 9:23-24; Eph. 2:7; 3:21).
Its great hero is Jesus Christ, who entered into an eternal covenant with the
Father to redeem a people (Psalm 2:7-9; John 17:1-5), and who was then made the
Guarantor of an eternal covenant that God made with fallen mankind, to save
them and bring them back into his presence. Thus, he was promised immediately
after Adam's fall, in Genesis 3:15; and the rest of the bible unfolds that
first gospel promise, and shows the great steps that God took throughout human
history to foreshadow Christ, confirm the promise of his coming, and prepare to
bring him into the world to fulfill the promise “in the fullness of time” (Gal.
4:4-5). The climax of the bible and of all human history is the Cross of
Calvary, where Jesus, the promised Christ, fully accomplished the covenanted
redemption, offering himself up as an atoning sacrifice for all the people that
he had covenanted with the Father to save (cf. Gal. 6:14). The great conclusion
of the bible is paradise regained, where God dwells once again in the midst of
his redeemed people, with Jesus Christ, their Immanuel, enjoying eternal
fellowship with them, and exulting in their unending praises (Rev. 21:1-5).
圣经的这个伟大主题，即藉著应许的基督救赎一群百姓，最终是被设计作为神的自我启示，要将神永无穷尽且极多绝美的荣耀启示出来，好让祂的百姓可以永远赞美祂（诗79：9；赛43：6-7，25）。
This
great theme of the bible, the redemption of a people through the promised
Christ, was designed ultimately as the self-revelation of all the inexhaustible
and diversely excellent glory of God, so that his people might glorify him for
all eternity (Psalm 79:9; Isaiah 43:6-7, 25).
5. 圣经有何独特之处？
What Makes the Bible Unique?
圣经的独特性在于它是这样的一本书：既完全是人写的，又完全是神的作品。作为一本神所赐的书，圣经是完美的，无谬误的，是神所默示的（彼后1：20，21；提后3：16，17；路21：33；赛55：11）；它启示出神自己的计划、旨意、动机与议题（赛45：21-23）；而且若不是神的圣灵亲自来教导，没有人可以真的明白这本书（林前2：12-16）。然而，它也完全彻头彻尾是一本人的书，由人类作者所写，每个作者都显露出自己独特的风格和个性；此外，它是用人类的语言，在人类历史背景中写的，也论及人类的需要。耶稣基督是圣经中的伟大英雄，祂在永恒中是神，却成为完全的人，向人类启示出神的本性（约1：14，18）。如果要准确地描述它伟大的主角，圣经的双重本质是适切而必要的。
The
bible is unique in that it is the only book that is fully human and also
eminently divine. As a divine book, the bible is perfect, infallible, and
inspired by God (II. Pet. 1:20,21; II Tim. 3:16,17; Lk. 21:33; Is. 55:11); it
reveals God's own plan, will, motives and agenda (Isaiah 45:21-23); and it cannot
be truly understood by anyone who is not taught by the Holy Spirit of God (I
Cor. 2:12-16). And yet, it is also a thoroughly human book, and was written by
human authors, each displaying his own unique style and personality; moreover,
it was written in human languages, within the context of human history, and to
address human needs. As the bible's great hero is Jesus Christ, who is
eternally God and became fully human to reveal the nature of God to mankind
(Jn. 1:14, 18), this dual nature of the bible is appropriate and necessary for
the accurate portrayal of its great Protagonist.
因此，圣经是一部完整且全然足够的、对神的见证，祂是创造我们的那一位。在圣经的扉页中，包含了神所决定的我们所需的一切，好让我们讨祂喜悦，并且活出祂创造我们时要我们活出来的生命；这就是为什么许多改革宗信条和信仰告白说到圣经是“我们信仰和生活的唯一标准”的原因。
The
bible is thus the one complete and fully sufficient testimony of the God who
created us, containing within its pages everything that he has determined that
we could need to be pleasing to him, and live the lives he created us to live;
this is why many of the Reformed creeds and confessions speak of the bible as
“our only standard for faith and practice”.
6.
人可以单靠自己阅读并明白圣经吗？
Can anyone read and understand
the bible on his own?
圣经教导我们，属血气的自然人绝对无法靠他自己就能明白圣经的真理；因为只有神的灵（祂明白神的心意），才能把神的真理启示出来，而神的真理是与世界的智慧直接对立的（林前2：10-16；参徒8：30-31）。不过，当人若准备好阅读圣经，圣灵会随己意，使人明白，并在许多阅读圣经的人当中生发信心（约3：4-13；16：7-14；参徒16：14）。因此，任何渴慕阅读圣经的人，若知道“信道是从听道来的，而听道是从基督的话来的”（罗10：17），而且，神会自由地把祂的智慧赐给所有愿意凭信心恳求祂的人（雅1：5-6）。的确，任何对神的话感到饥渴的人，如果他呼求救主，并立志研读圣经，神都不会将他拒之门外，因为耶稣已经这样邀请我们：“人若渴了，可以到我这里来喝。”（约7：37）
The bible teaches that natural man will
never be able to understand its truth on his own; for only the Spirit of God,
who understands the mind of God, can reveal the truths of God, which are in
direct opposition to the wisdom of the world (1 Cor. 2:10-16; cf. Acts
8:30-31). However, when the bible is read or heard, the Spirit works as he
chooses, giving understanding and producing faith in many who hear (Jn. 3:4-12;
16:7-14; cf. Acts 16:14). Therefore, it is of great benefit for anyone who so
desires to study the bible, knowing that “faith comes by hearing, and hearing
by the word of God” (Romans 10:17), and that God gives his wisdom liberally to
all men who ask him in faith (James 1:5-6); indeed, no one who hungers and
thirsts for God's truth will be turned away, if he cries out to the Savior and
applies himself to study the bible, for Jesus has invited us all with these
words, “If anyone thirst, let him come unto me and drink” (John 7:37).
对所有的真信徒，也就是凭信心来到基督面前的人，在研读圣经时可以有十足的把握，因使徒保罗告诉我们，“我们有基督的心”（林前2：16）；在其他地方，使徒约翰也告诉我们，我们都有知识，能了解真理，这是因为受了圣灵的恩膏，所以我们不会被仇敌的谎言所欺骗（约壹2：20-27）。
For
all true believers, who have come to Christ in faith, there is every reason to
be confident in studying the bible, for the apostle Paul tells us that “we have
the mind of Christ” (1 Cor. 2:16); and elsewhere, the apostle John tells us
that we all have knowledge, and understand the truth, because the Spirit has
given us an anointing so that we might not be deceived by the lies of the enemy
(1 Jn. 2:20-27).
For
Further Study
Interpretation:
Christians Can Understand the Word of God by J.I. Packer
（圣经的解释：基督徒能明白神的话；参见巴刻著，《简明神学》）
7.
教会必须诠释圣经吗？
Does
the Church have to interpret the bible?
在救赎历史的这个阶段，上帝定意要在（用基督的血所设立的）普世教会中，保存祂的真理；因此，祂称教会是“真理的柱石和根基”（提前3：15），并劝诫信徒顺服教会的长老——他们努力研读神的话和教义（提前5：17；来13：17）。然而，圣经也同时表明，个别的信徒每天研读圣经，看教会领袖（无论他们的名声地位多么显赫）所教导的，是否合乎圣经，也是必要且可敬的。
In
this era of redemptive history, God has chosen to preserve his truth within the
universal Church that he established with his blood; and hence he calls the
Church “the pillar and ground of the truth” (1 Timothy 3:15), and exhorts
believers to obey the Church's elders who labor in the word and doctrine (1
Timothy 5:17; Hebrews 13:17); however, the bible also indicates that it is
necessary and honorable for individual believers to be studying the scriptures
daily, to see if the things taught by the Church leaders, no matter how
prominent they might be, are according to the bible (Acts 17:11).
此外，虽然我们承认真理是保存在圣而公之普世教会中，我们必须明白，只有靠合乎圣经的洞察力，才能认出什么是真教会。因为圣经说到有许多假先知和假教义，会在教会当中兴起，甚至指出许多教会会离道叛教（提前4：1-4；提后3：13-17；彼后2：1-3；启2：5；13：11）。因此，为了认出哪些是保存了圣经真理的教会，我们必须明白圣经所教导的，也要明白，一个“教会”若否认圣经中所宣讲的福音，就根本不是真教会。因此，使徒保罗高举他所宣讲的唯独靠恩典称义，唯独藉著信心，唯独在基督里，唯独归荣耀给神的福音，高过其他任何（无论是地上的或天上）的权威。他甚至说，如果任何使徒或教师，或来自天上的使者，或他自己，若传讲不同的福音，就要受到永恒的咒诅（加1：6-10）。在这个清单上，容我们加上任何挂着虚名的“教会”。
Furthermore,
although we acknowledge that the truth is preserved in the holy and universal
Church, we must realize that it takes biblical discernment even to recognize
what the true Church is; for the bible speaks of many false prophets and false
doctrines arising up in the midst of the Church, and even indicates that entire
churches may become apostate (1 Tim. 4:1-4; 2 Tim. 3:13-17; 2 Pet. 2:1-3; Rev.
2:5; 13:11); so that, to recognize what constitutes the Church in which the
truth of the bible has been preserved, one must understand what the bible
teaches, and realize that no “church” which denies the gospel proclaimed in the
bible is a true church at all. Thus, the apostle Paul exalts the gospel which
he had proclaimed of justification by grace alone, through faith alone, in
Christ alone, to the glory of God alone, far above any other authority, whether
earthly or heavenly, saying that if any apostle or teacher or angel from
heaven, or even himself should proclaim a different gospel, he would be
eternally accursed (Gal. 1:6-10); and to this list, we may add any
falsely-named “church”.
如此，我们既然认识到上帝已经透过教会历史，掌管圣经教义真理的保存与建构，任何个别的信徒就不应该自以为是地轻易反对早期大公教会所决定的清楚的教义陈述，例如神的三一性，以及对圣经正典之书卷的接纳；但任何信徒，当他们接受从许多败坏的假教会所产生出来的任何亵渎与不合圣经的教导时，也不能把它当作一个合法的理由，说他是在顺服“教会”的权柄。因为任何所谓的败坏福音的“教会”，都是假教会，我们连一分钟都不应该顺服。
Thus,
recognizing that God has superintended the preservation and formulation of the
doctrinal truths of the bible through the history of the Church, no individual
believer ought to be so presumptuous as to go lightly against the clear
doctrinal statements of the early ecumenical councils on such doctrines as the
Trinitarian conception of God and the acceptance of the several books of the
canon; but neither will any believer find it a legitimate excuse that they are
submitting to the authority of the “church” when they accept any of the
blasphemous and unbiblical teaching that has sprung up in many corrupt false
churches, according to prophecy. For any so-called “church” that has corrupted
the gospel is a false church, and ought not be obeyed even for a moment.
8.
研读圣经有哪些必要的诠释原则？
What principles of interpretation
are necessary to study the bible?
如果我们渴望研读圣经，在一开始就必须了解，如果要正确地理解圣经，有一些规则或原则是我们必须牢记在心的，好让我们能正确地加以应用。这些研究诠释的原则，称为“释经学”（hermeneutics），能帮助我们正确地明白圣经；阅读经文时，我们所拥有的释经学是非常重要的，因为它决定了我们该如何理解所阅读的一切。
If we
desire to study the bible, we must realize from the outset that there are
certain rules or principles that we must keep in mind, if we would understand
it accurately, and so be able to apply it appropriately. The study of the
principles of interpretation that we use to help us understand the bible is
called “hermeneutics”; and the hermeneutic that we have when we approach the
text is of paramount concern, because it will shape our understanding of
everything we read.
虽然许多基督徒或许不知道“释经学”这个词真正的意义，然而，每个人其实都有一套释经学，它管制着我们如何理解并应用圣经。在当代西方福音派中，一种后现代的、个人式的释经学变成了常态，因此许多家庭查经班常常会根据这个原则来设计，就是让每个人轮流分享，看这一节或这一段经文“对你个人的意义”是什么；而在回答这个问题时，没有人是正确的，也没有人是错误的，而是每个人都可以得到启发，窥得堂奥，使个人得到激励或得到个人的应用。这种释经法对于基督徒真正理解明白圣经的能力，造成了极大地伤害！其效果反而是在肯定这个人自己的智慧，而不是把个人投身在神的智慧中，得着神在圣经中所要启示表达的智慧。
Although
many Christians may not even know what the term “hermeneutics” means, yet in
truth, everyone has a hermeneutic which governs how he understands and applies
the scriptures. In contemporary western Evangelicalism, a post-modern,
individualistic hermeneutic is the norm, and so home bible studies are often
designed on the principle of going around the room and asking what a particular
verse or passage “means to me”; and in answering that question, no one is right
or wrong, but everyone can glean little tidbits of inspiring thoughts that they
find personally encouraging or applicational. This hermeneutic is very
destructive to a Christian's ability to understand what the bible is really
saying, and has the effect of confirming him in his own wisdom, instead of
casting him on the wisdom of God, as he has expressed himself in the bible.
今天还流行其他许多种很有影响力，但又深具破坏性的释经法，例如照字面去阅读旧约的预言，拒绝接受新约的教导——也就是所有的预言都在基督里得着了应验，所有在基督里的人也都承受了这些应许；因此，为了避免这些错误的释经观念，很重要的是要知道什么哪些才是真正的、适当的释经原则。在最基本的层面，正确的释经法具有以下几个形容词所描绘的特征：文法的，历史的，上下文的，以及以基督为中心的。在以下的几个问题中，我们会更详细地解释这些形容词。
There
are many other influential and destructive hermeneutics in currency today, such
as a literalistic reading of Old Testament prophecy which refuses to accept the
New Testament teaching that all prophecies have found their fulfillment in
Christ, and are inherited by everyone who is in Christ; so in order to avoid
these and other false hermeneutics, it is important to know what the true and
proper principles of hermeneutics are. At the most basic level, a proper
hermeneutic will be characterized by the following adjectives: grammatical,
historical, contextual, and Christ-centered; all of which will be examined a
little more carefully in the following questions.
“我们应该用一种基于神明确的设计，即在经文中发现基督的方式，来阅读圣经。任何偏离这个目标的人，纵使他穷一生之力努力学习，也不会得到真理的知识；因为如果没有神的智慧，我们还能拥有什么智慧呢？“——约翰福音5：39，加尔文的注释。（译按：“一切智慧和知识的宝库都蕴藏在基督里面，西2：3，新译本）
We
ought to read the Scriptures with the express design of finding Christ in them.
Whoever shall turn aside from this object, though he may weary himself
throughout his whole life in learning, will never attain the knowledge of the
truth; for what wisdom can we have without wisdom of God? - John Calvin
Commentary on John 5:39
“读圣经有两种方法。其中一种方法是圣经基本上是与你有关的：像是你该做什么，才能与神和好？这样一来，你永远不会有确实而可靠的盼望，因为你总是知道自己永远无法达到这个标准；你对未来就不会有把握。或者你可以这样读，就是圣经都是关于耶稣的。圣经记载的每一件事，不是关于你该作什么，使你可以与神和好，而是祂已经成就了什么，使你可以与神有绝对正确的关系。这就有如耶稣基督在对你说：‘除非你正确阅读圣经，除非你明白救恩唯靠恩典，你永远不会有一个确实而肯定的盼望。但是一旦你明白，圣经都是关于我——耶稣基督，那么，你就会得到有平安。你可以确知你有未来的保证，可以面对任何的事。’”—Tim Keller
There
are two ways to read the Bible. The one way to read the Bible is that it’s
basically about you: what you have to do in order to be right with God, in
which case you’ll never have a sure and certain hope, because you’ll always
know you’re not quite living up. You’ll never be sure about that future. Or you
can read it as all about Jesus. Every single thing is not about what you must
do in order to make yourself right with God, but what he has done to make you
absolutely right with God. And Jesus Christ is saying, “Unless you can read the
Bible right, unless you can understand salvation by grace, you’ll never have a
sure and certain hope. But once you understand it’s all about me, Jesus Christ,
then you can know that you have peace. You can know that you have this future
guaranteed, and you can face anything.” - Tim Keller
For
Further StudyMust I Learn How To Interpret The Bible? by D.A. Carson （已译，见我必须学习如何解经吗？）
God-Centered
Biblical Interpretation by Vern Sheridan Poythress （希望有人可以翻译出版）
Hermeneutics
and Biblical Authority by J.I. Packer (待译)
Jesus
Christ: The Interpretive Key to the Scripture by John Hendryx (待译)
The
Reformers’ Hermeneutic:
Grammatical, Historical, and Christ-Centered by Nathan Pitchford （已译，见：改教家的释经原则：以基督为中心）
9. “文法历史释经法”是什么意思，它为什么很重要？
What does the term
“grammatical-historical hermeneutic” mean, and why is it important?
主后1515年，马丁路德拒绝占据中世纪主流的四重释经法的阐释。这种释经法导致了十分牵强的对圣经的寓意解释，把圣经的诠释完全交在专家的手里，只有他们有能力猜出圣经经文真正要说的一些奥秘的事。这最终引发了伟大的新教宗教改革，也因此，这个宗教改革，最基本的可以说是一场由释经学所激发的斗争。为了取代寓意解经，路德提出了一个他称之为“文法-历史”的释经法。
In
1515 AD, Martin Luther rejected the elaborate four-fold hermeneutic that had
been predominant throughout the Medieval centuries, and which led to some very
far-fetched allegorizing of the bible, leaving scriptural interpretation in the
hands of the experts, who alone were capable of figuring out the secret things
that bible passages really meant. This would eventually lead to the great
Protestant Reformation, which is therefore, most fundamentally, a
hermeneutically-driven struggle. In place of this allegorical hermeneutic,
Luther proposed what he termed a “grammatical-historical” hermeneutic.
根据路德的新释经法（实际上只是恢复了早期教会教父的释经法，即每一段圣经经文，具有一个最基本的意义。这个意义乃是深深扎根于历史的事实，也和人类语言的一般原则是精确相关的。因此，所谓的“历史”，就是指它和真正的、互相关联的历史事件有关，而这些事件在圣经各样教导可以被人理解或得出应用之前，必须先受到承认且被人理解；“文法”的意思是，使用一般人使用语言的方式。这个“文法历史”释经法非常重要，因为它把圣经的真理和真正的、历史的事件结合在一起，这些历史事件仍然对我们的生活有着真正的影响；它也给我们一种方法，使我们能带着自信，根据已经确立的人类语言规则，来研读圣经。
According
to Luther's new hermeneutic, which was actually just the recovered hermeneutic
of the earliest Church Fathers, each bible passage had one basic meaning, which
was firmly rooted in historical truth, and related accurately according to the
common principles of human language. Thus, it was “historical,” relating real,
interconnected historical events, that must be acknowledged and understood
before the various teachings of the bible could make sense or have application;
and “grammatical,” using language the way any normal person would. This
grammatical-historical hermeneutic is absolutely vital, for it tethers the
truth of the scriptures to real, historical events, that have a real impact on
our life; and it gives us a way to study the scriptures with confidence,
according to well-established dictates of human language.
10.
“文法历史释经法”和“以基督为中心的释经法”是否有所不同？
Is a “grammatical-historical
hermeneutic” different from a “Christ-centered hermeneutic”?
带领我们回到文法历史释经法的是马丁路德。根据他的看法，这个释经法和“基督的释经法”没有任何的差异。事实上，他提出的文法历史释经法，按照他自己的话说，仅仅只是“让我们看到基督”（drives home Christ）的一种诠释而已。或者，如同他在别处表达的，“任何阅读圣经的人，只需要注意不要犯这个错误，就是经文的确可以容让自己遭受扭曲和误导，但是我们不要根据自己的倾向来引导经文，而是要把经文引导到它的根源，也就是基督的十架。然后他就必然会击中红心。”换句话说，圣经所有的教导都是要指向通往加略山的十架，这是整本圣经伟大的高峰，除了这个，经文就失去意义，也无法被人理解。
According
to Martin Luther, who led the return to a grammatical-historical hermeneutic,
there was no difference whatsoever between that and the “hermeneutic of
Christ”; in fact, his grammatical-historical hermeneutic was, in his own words,
simply the interpretation that “drives home Christ”. Or, as he elsewhere
expressed it, “He who would read the Bible must simply take heed that he does
not err, for the Scripture may permit itself to be stretched and led, but let
no one lead it according to his own inclinations but let him lead it to its
source, that is, the cross of Christ. Then he will surely strike the center.”
In other words, all the teaching of the bible is intended to point the way to
the Cross of Calvary, which is its great climax, and that apart from which
nothing makes sense or can be understood.
这意思是，文法历史释经法和预表法不是互相对立的；也要求我们在阅读圣经的每一个部分的时候，要明显地把它当作一份基督徒的文件来阅读。很不幸地，今天许多基督徒都不明白这点，以为旧约圣经主要是关于以色列的，只包含一些关于基督的预言，分散在各处。而除了明显的预言之外看见基督，就是“灵意解经”，如此，就是在偏离文法历史释经法。实际上，这种读经法是一种自然主义式的，或字面化的读经法。这显然不是改教家的释经法。因为他们基于很好的理由如此教导，一个正确的释经法会在旧约的每个地方看见基督被展示、被预示、被预表、被应许、被预备，而在新约中，在祂的一生和所成就的事上，显明所有的奥秘和隐藏的福音宝藏。换句话说，就是教父奥古斯丁所说的，“旧约是新约的隐藏，新约是旧约的显明。”
This
means that a grammatical-historical hermeneutic is not antagonistic to
typology; and demands that the bible be read, in every part, as an eminently
Christian document. Unfortunately, many Christians today miss this point, and
think that the Old Testament is primarily about Israel, and only contains a few
prophecies about Christ, scattered here and there. To see Christ in anything
other than an explicit prophecy is “allegorizing,” and is thus a breach of the
grammatical-historical hermeneutic. In reality, this is a naturalistic, or
literalizing hermeneutic, and certainly not the hermeneutic of the reformers,
who taught, with very good reason, that a proper hermeneutic sees Christ
displayed everywhere, foreshadowed, typified, promised, and prepared for in the
Old Testament, and bringing all its mysteries and hidden gospel-treasures to
light in his life and accomplishment in the New Testament. In other words, to
quote the Church Father Augustine,
“The
Old [Testament] is in the New revealed, the New is in the Old concealed”.
11.
是不是整本圣经都是关于基督的？还是只有新约？
Is the whole bible about
Christ, or just the New Testament?
根据新约，还有基督自己，全本的旧约圣经的每一部分都在教导基督；因此，主耶稣斥责法利赛人，他们没有能在旧约中看见基督（约5：39-40）；祂称自己的门徒为无知的人，信得太迟钝，没有能从圣经的前面几本摩西的书，直到最后的几本先知书，看到旧约是教导基督的受难和得胜升天，进入荣耀（24：25-27）。然后，祂打开他们的心，让他们明白律法、诗篇和先知书（这是整本旧约圣经的缩写）都是在教导祂的受苦，死亡，复活，以及福音因此要传到万国（路24:44-48）。
According
to the New Testament, and to Christ himself, the entire corpus of Old Testament
scriptures teach of Christ in every part; thus, Jesus rebukes the Pharisees for
failing to see him in the Old Testament (John 5:39-40); he calls his own
disciples fools and slow of heart not to see how, from the first books of Moses
to the last of the prophets, the Old Testament taught of Christ's passion and
victorious ascension (Luke 24:25-27); and then, he opens their hearts to
understand that everything in the Law, Psalms, and Prophets (shorthand for the
entire Old Testament scriptures) taught of his suffering, death, resurrection,
and the resultant spread of the gospel to all the nations (Luke 24:44-48).
这些基督所宣讲的真理，在表面上都不是很明显，但是，在祂降世，应验了所有写在經上的话后，经文如何事先预示祂的一生，和祂的职事，就被揭露开来，可以供我们查验，让我们理解。这就是事实的真相，旧约经文包含了隐藏的真理，只有在基督降临之后才能为人理解，甚至连写下这些经文的先知也要到这时候才会明白。因此，彼得告诉我们，他们知道他们所传讲的事（他们在传的是“福音”），主要是为我们这些会在基督的职事之后的人所写的，而这些关于基督受难和之后得荣耀的事，会透过他们的著作启示给我们，且是他们只能感到惊奇的（彼前1：10-12）。保罗在罗马书16：25-27做了一个非常好的总结，祂教导说他的福音，即宣讲基督，是万古隐藏不言的奥秘，但是现在被显明出来了——藉著旧约的经文！换句话说，基督的信息已经存在旧约之中，但是是隐藏的，直到基督降临，藉著祂在地上以及之后的职事，使预表和影子显明出来。
Many
of these truths that Christ proclaimed were not apparent on the surface, but,
after he had come and fulfilled everything written, then the way in which the
scriptures had foreshadowed his life and ministry ahead of time was brought to
light, and could be examined and understood. That this was in fact the case,
and that the Old Testament scriptures contained hidden truths which could not
be fully understood until the coming of Christ, was recognized even by the very
prophets who wrote those scriptures; thus, Peter tells us that they knew they
were speaking of things that were primarily for us who would live after the
ministry of Christ, and that things concerning the passion and the following
glories of Christ would be revealed to us, through their writings, that they
could only wonder about (1 Peter 1:10-12). Paul sums this all up very well in
Romans 16:25-27, where he teaches that his gospel, i.e., the proclamation of
Christ, was hidden in previous ages, but was now being revealed – through the
Old Testament scriptures! In other words, the message of Christ was in the Old
Testament, but it was hidden until Christ came and brought the types and
shadows to light, through his ministry on earth and afterward.
12.
旧约的每一页都指向基督吗？这样是不是把太多东西读进旧约了？
Isn't it reading too much into
the Old Testament to see references to Christ on every page?
整部新约都在论证这个事实，就是旧约的每一页，都在轻声地诉说着基督被钉十字架和被高举的信息。最先的几个使徒，在他们的讲道和著作中，就是這樣诠释并应用许多旧约经文的（例如，徒2：22-36；15：12-21；林前10：1-3，这些只是众多例子中的少数）。一个很好的例子是希伯来书8：5，那里说到旧约的会幕和祭司只是“预表和影子”（copy and shadow）。在表达出这个预表法的释经原则之后，作者接着用了好几章经文来说明这部分的旧约如何在基督里得着完美的应验。此外，他不满足于单单说到献祭系统，他还在历史人物中——例如麦基洗德（希伯来书7章），以及在写给以色列家的预言中——例如耶利米书31：33（希伯来书第8章），以及在不同的时代和背景所写下的许多诗歌中（例如，来1：5-14；2：5-18；10：5-10等等），都发现它们是清楚地指向基督，也指向教会。旧约所记录的一切，都在基督里应验了，而这些应验全是为了教会，她真正承受了旧约所有的应许。
The
fact that the message of Christ crucified and exalted is whispered on every
page of the Old Testament is argued for throughout the New Testament, and may
be clearly discerned in how the first apostles interpreted and applied various
Old Testament passages in their sermons and writings (e.g. Acts 2:22-36;
15:12-21; 1 Cor. 10:1-13, to name but a very few). A good exemplary passage
would be Hebrews 8:5, which refers to the Old Testament tabernacle and priestly
duties as “types and shadows”. Then, after expressing this hermeneutical
principle of typology, the author goes on for several chapters to show how this
part of the Old Testament finds its perfect fulfillment in Christ. And
furthermore, he is not content to speak merely of the sacrificial system, but
finds in historical persons, such as Melchizedek (Hebrews 7), in prophecies
written to the House of Israel, such as Jeremiah 31:33 (Hebrews 8), and in
various psalms, written in different times and contexts (e.g. Hebrews 1:5-14;
2:5-18; 10:5-10, etc.) clear references both to Christ, who fulfills everything
written, and to the Church, for whom everything was fulfilled, and who is the
true heir of all the Old Testament promises.
新约的作者，每当他们谈到旧约，无一例外地都展示了这个释经原则，而他们这样做，是符合基督自己从所有旧约圣经所教导他们的（路24：44-48）。这给了我们良好和必要的证据，让我们也要如此阅读旧约，就是在其中寻找要来的基督的预表和影子。这些起初是模糊不清的，但是既然基督已经受害，又进入祂的荣耀，我们如今就可以在旧约所有的特征中，包括历史事件，人物，地点，预言，诗篇，献祭律法等等，找到基督的预表和影子。总之，不只是每一书页，也是旧约经文的所有特征，都教导我们关于基督的事，这是我们在基督已经得荣耀之后可以明白的。而如果拒绝在所有这些方法中看见基督，就是剥夺了圣经中最伟大的宝藏和真理。
The
fact that the New Testament authors, without exception, displayed this
hermeneutic whenever they addressed the Old Testament, and that they did so in
accordance with what Christ had taught them of himself, from all the Old
Testament scriptures (Luke 24:44-48), gives us good and necessary warrant for
reading the Old Testament in the same way: looking for types and shadows of the
coming Christ, which were at first obscure, but which may be understood now
that Jesus has suffered and entered his glory, in every feature of the Old
Testament, including historical events, persons, places, prophecies, psalms,
sacrificial laws, and so on. In short, not just every page, but every feature
of the Old Testament text has things to teach us about Christ, which we may
understand now that Christ has been glorified; and to refuse to see Christ in
all these ways is to rob ourselves of the greatest treasures and truths of the
bible.
13.
旧约是不是特别写给犹太人的，因此，它不再同样适用于基督徒了？
Wasn't the Old Testament
written especially to the Jews, so that it doesn't apply in the same way to
Christians?
旧约是特别写给犹太人的，他们是神从万国中呼召出来，成为祂特别的子民的（如，申7：6）；因此，保罗说犹太人最大的特权，最主要的就是神把圣言交讬他们（罗3：1-2）。在其他地方，保罗一再说到犹太人在神的救赎计划中，具有限定的、暂时的优先地位（正如基督先前教导过的，如太15：24），他宣告说福音先要传给犹太人，然后才传给外邦人（罗1：16-17）。
The
Old Testament was written particularly to the Jews, whom God called out from
all the nations to be his special people (e.g. Deuteronomy 7:6); and so, Paul
speaks of the privilege of the Jews as being very great, and consisting most
especially in this, that they were given the oracles of God (Romans 3:1-2).
Elsewhere, Paul consistently speaks of the Jews as having a definite temporal
priority in God's redemptive design (just as Christ had taught before him, cf.
Matthew 15:24), declaring that the gospel was for the Jew first, and only
afterwards for the Gentile (Romans 1:16-17).
然而，犹太人本来应该认识基督、拥抱基督，因为圣经已经教导他们关于基督的事；而事实也是如此，他们的先祖，即福音最先临到的人，是以真信心欢欢喜喜地仰望耶稣的（约8：56；来11：13-16）；。但是犹太人作为一个整体，反而拒绝耶稣，因此，所有不信的就要被遗弃。但是，即使绝大多数的犹太人拒绝基督，被遗弃，也是有其目的的。因为保罗教导说，根据神的计划，外邦人因为犹太人的绊跌，就会被带进神的家，认识神的怜悯。如此，许多犹太人会从神的子民中被折断，而在许多外邦人凭信心被接在以色列的枝子之后，这个国家会得到扩张（见罗11章）。
However,
the Jews ought to have recognized and embraced Christ, because they had been
instructed of him in the scriptures; and indeed, their forefathers, to whom the
gospel first came, looked ahead to Christ in true faith and rejoiced (e.g. John
8:56; Hebrews 11:13-16); but as a whole, they rejected him instead, and so all
those who disbelieved were cast off. But even this rejection and casting-off of
the majority of the Jews was not without a purpose; for Paul teaches that,
according to God's plan, the Gentiles would be brought in to know God's mercy
through the stumbling of the Jews. Thus, many Jews would be broken off from
God's people, but his nation would then be expanded, as many Gentiles were
grafted into Israel by faith (see Romans 11).
这意思是真以色列，与真犹太人，不单是那些在血缘上是亚伯拉罕后裔的人；反而，真正的以色列，是由以色列民族中相信的余民，以及那些藉著信心成为真正以色列的一部分的人，所组成的。因此，新约经常说到基督徒，不论是犹太人或外邦人，都是真犹太人（如，罗2：28-29；4：11-17；9：6-8；加3：6-9，26-29；4：21-31；6：16；弗2：11-22；3：6；腓3：3；彼前2：9-10；启2：9）。这意味着，旧约圣经所有的应许和教导，原先是写给犹太人的，也属于我们这些在基督里的人，因基督是亚伯拉罕那真正独一的后裔（加3：16），因为我们现在凭着信心已经是亚伯拉罕的儿女，因此也要承受所有给亚伯拉罕和他的后裔的诸多应许（加3：26-29）。
This
means that true Israel, and the true Jewish people, are not simply those
ethnically descended from Abraham, but they are rather the remnant of ethnic
Jews who believe, together with those Gentiles who have been made a part of
true Israel through faith. Thus, the New Testament often speaks of Christians,
whether Jew or Gentile, as the true Jews (e.g. Romans 2:28-29; 4:11-17; 9:6-8;
Galatians 3:6-9, 26-29; 4:21-31; 6:16; Ephesians 2:11-22; 3:6; Phil. 3:3; 1
Pet. 2:9-10; Rev. 2:9). This means that all the promises and teachings of the
Old Testament scriptures, which were written for the Jews, belong to us who are
in Christ, the one true Seed of Abraham (Gal. 3:16), for we are now Abraham's
children through faith, and thus heirs of the promises made to Abraham and his
offspring (Gal. 3:26-29).
14. “更完整的意义”（sensus
plenior）是什么意思？
What does the term “sensus
plenior” mean?
“Sensus plenior”是个拉丁词，它字面的意义是“更完整的意义”，或“更深的意义”（终极的意义，full sense）。这个词是用来指一些圣经经节，在最表层是说到一个人或一个事件，但背后还隐藏着一层更深的意义。要透过这个事件显明出来。换句话说，“更完整的意义”这个词是承认旧约中的一些历史人物和事件，事实上只是“预表”，这些经文所涉及到的人物或事件，不只是说到他们自己而已，而是说到“预表的实体”（antitypes）——即预表所应验的；而预表的实体就是预表所要预示的（foreshadow）。
“Sensus
plenior” is a Latin term which means, literally, “fuller sense,” or “deeper
meaning”. The term “sensus plenior” is used to refer to those passages which,
at their most obvious level speak of one person or event, but which also have a
deeper meaning hinted at through that specific event in question. In other
words, “sensus plenior” is the term which acknowledges that some historical
persons and events in the Old Testament are really “types,” and that the
passages treating of those persons and events speak not just of themselves
alone, but also of the “antitypes” (i.e., the fulfillments of the types) which
they foreshadow.
必须要运用此原则的一个绝佳例子，是摩西在旷野击打磐石，让水流出，以滋养百姓。这段经文牵涉到一个实实在在的历史事件，而它最基本的意义只是指一块石头，流出真正的水来；但这个事件也是一个预表，说明基督——我们救恩的磐石——被神公义的仗所击打，因此从祂受伤的身体，流出我们所需的赦罪与属灵的生命。换句话说，在这个事件中，有一个“更完整的意义”，或更深的意义，而不只是实在发生的历史事件而已。在哥林多前书10：4，保罗给我们一个明确的教导，要我们在这段经文中看到一个“更完整的意义”；而在稍后的经文中，他说到所有记录在旧约的事物，写下来的目的都是作为“鉴戒”（typos；按，英文作example；与罗马书5：14“预像”是同一个字，可譯為“预表”）。，来教导我们（林前10：11）。因此，这使我们必须要在所有的经文中，看到一个“更完整的意义”来。
A
good example of a case in which the principle of “sensus plenior” must be
applied is Moses' striking the rock in the wilderness, so that water flowed out
to nourish the people. This passage relates a very real historical event, and
its most basic level of meaning refers simply to a physical rock that flowed
with physical water; but this event was also a type of how Christ, the Rock of
our Salvation, was struck with the rod of divine justice, and henceforth there
flowed from his wounded body the forgiveness and spiritual life that we need.
In other words, there is a “sensus plenior,” or deeper meaning to this event
than just the real, historical occurrence. In 1 Corinthians 10:4, Paul gives
express instruction for us to see a “sensus plenior” in this passage; and a
little later, he says that all the things recorded in the Old Testament were
written as “types” for our instruction (1 Cor. 10:11), thus giving us warrant
to see a “sensus plenior” in all the scriptures.
15.
文法历史释经法会不会抵触更完整的意义？
Is a grammatical-historical
hermeneutic opposed to sensus plenior?
虽然这是今天多数人的意见，即否认字面、文法历史的释经法可以得出圣经经文任何更完整的意义，因为它违反了一个原则，就是每段经文只有一个意义，但是事实上，这种理解更多是根据一种自然主义式的，或拘泥于字义的解经法的理解，而不是早期教父及改教家的文法历史释经法的理解。但更为重要的是，否认有更完整（深刻）的意义是与经文本身的见证直接抵触的——即经文关于它们要如何被阅读，如何被理解的见证。整本旧约圣经给了详尽的指示，就是历史事件和人物的记载，虽然它们必须“字面地”按照中时间空间中发生的实际事件来阅读，但是它们经常是要表达更深的事（signify something deeper），与上帝永恒的设计有关的事。例如，雅各和以扫在母亲的肚内相争，虽然是真实的历史事件，圣经却明确地说这是在表明以色列和以东的争斗（创25：22-23）；其他的事也是如此。
Although
it is a common sentiment today to deny that a literal, grammatical-historical
hermeneutic could allow for any sensus plenior in the text of scriptures,
because it would violate the principle of each text having only one meaning,
the simple fact is that this understanding is based more upon a naturalistic,
or literalizing hermeneutic, than the grammatical-historical hermeneutic of the
Church Fathers and Reformers. But more to the point, this denial of sensus
plenior is in direct contradiction to the testimony of the scriptures
themselves, as to how they should be read and understood. Throughout the Old
Testament, the bible gives explicit indication that the historical events and
persons recorded, although they must be read “literally” as actual events in
time and space, very often signify something deeper, that has to do with God's
eternal design; for instance, Jacob and Esau's struggling together in the womb,
although a real historical occurrence, is expressly said to indicate the future
struggle of the nations of Israel and Edom (Gen. 25:22-23); and so also with
many other things.
此外，新约藉著清楚的宣告和例子同时教导，整本旧约有一个属灵和基督中心的意义，所有记录下来的历史事件都指向基督（参见林前10：11；来8：5；路24：44-48；另参加4：21-23；彼前3：20-22；太2：15；12：39-40）。此外，有关以色列、会幕等等的预言，牵涉到与基督和教会的更深的意义，而根据这个更深的意义，它们都得到了终极的应验（参见徒15：14-17；来8：8-13；10：14-22；林后1：20）；诗篇，虽然它们经常直接是指大卫，最终仍然是指向基督，大卫的后裔（参见太13：35；约13：18；徒2：25-32；来2：11-14）；旧约其他的部分也是如此（例如，弗5：30-32）。
Furthermore,
the New Testament teaches both by clear declaration and example that the whole
Old Testament has a spiritual and Christ-centered meaning, to which all the
recorded historical occurrences point (cf. 1 Cor. 10:11; Heb. 8:5; Luke
24:44-48; and also Gal. 4:21-31; 1 Pet. 3:20-22; Mat. 2:15; 12:39-40).
Moreover, the prophecies which had to do with Israel, the tabernacle, and so
on, had a deeper meaning, involving Christ and the Church, and were ultimately
fulfilled according to this deeper meaning (cf. Acts 15:14-17; Heb. 8:8-13;
10:14-22; 2 Cor. 1:20); the Psalms, although they often had an immediate
reference to David, still had an ultimate reference to Christ, the seed of
David (cf. Mat. 13:35; John 13:18; Acts 2:25-32; Heb. 2:11-14); and so with
every part of the Old Testament (e.g. Eph. 5:30-32).
很常见的是，那些反对有任何更深的意义的人会争论说，经文中有任何更深的意义是表明，要得到这个更深的意义必须打开圣经，然后根据诠释者一时的灵感，容让幻想加以寓意化。然而事实上，更完整的意义这个原则，或换句话说，用预表法来理解旧约的每个部分，是与幻想式的寓意解经有着巨大的不同的，因为它乃是根植于实际的、确凿的历史，且永远唯独与基督和祂的救赎工作连在一起的。这些原则，是从每一处新约对旧约的阐释所产生出来的，这会让所有的诠释不至于偏离真理。
Often,
those who argue against any sensus plenior in scripture indicate that, to allow
this deeper sense would be to open up the bible to fanciful allegorizing,
according to the whims of the interpreter; but in fact, the principle of sensus
plenior, or in other words, the typological understanding of every part of the
Old Testament, is vastly different from fanciful allegorizing, for it is rooted
in actual, concrete history, and tethered always to Christ and his redemptive
work alone; these principles, which are borne out everywhere in New Testament
expositions of Old Testament scriptures, will keep all interpretation from
wandering astray from the truth.
16.
“信仰的类比”是什么意思？
What does the term “analogy of
faith” mean?
“信心的类比”是改革宗的一个释经原则，它是这样说的：既然所有的经文都是和谐统一的，没有基本的矛盾，因此，对任何经文所提出的诠释，必须与圣经其他部分所教导的加以对照。换句话说，“信仰”或教义系统，即圣经整体所宣告的，不会和任何经文有任何的抵触。因此，如果一句经文有两种或三种可能的解释，而任一种解释如果与圣经其他地方清楚的教导有矛盾，就必须从一开始就被排除在外。
The
“analogy of faith” is a reformed hermeneutical principle which states that,
since all scriptures are harmoniously united with no essential contradictions,
therefore, every proposed interpretation of any passage must be compared with
what the other parts of the bible teach. In other words, the “faith,” or body
of doctrine, which the scriptures as a whole proclaim will not be contradicted
in any way by any passage. Therefore, if two or three different interpretations
of a verse are equally possible, any interpretation that contradicts the clear
teaching of any other scriptures must be ruled out from the beginning.
另一个相关的原则，在解释预言和末世文学时非常有帮助的，是清楚的经文必须解释不清楚的经文。换句话说，对约翰启示录之高度象征的异象的特定解释，不能“压过”保罗书信清楚的教导，因为保罗书信是属于比较教诲性的，不是那么象征性的，因此是比较清楚的。
Another
related principle, that is very helpful in interpreting prophecy and
apocalyptic literature in particular, is that the clear must interpret the
unclear. In other words, a very specific interpretation of the highly symbolic
visions of John's apocalypse, for example, may never “trump” the clear
teachings of Paul's epistles, which are more didactic and less symbolic, and
hence more clear.
17. 什么是福音？
What is the Gospel?
福音不是人捏造出来的看法，或极有见识的意见，而是全能神直接启示的好消息，述说神在耶稣基督裡所成就的事，以拯救一切求告祂名的人。福音是述说耶稣基督——永生神的儿子，公义的代表——为我们的罪而死，又为我们得以称义而復活，并永远地胜过祂所有的敌人，使信祂的人不致于被定罪。福音是宣告祂所做的一切，而不是我们该做什麽。这是神的救赎，完全的拯救……不是建议，不是一套修身养性的课程，也不是一套人生哲学，因为我们需要的是从神而来的怜悯，不单单只是帮助而已。
一间旧房屋的骨架如果已经破烂腐朽，就必须全部换新。我们的堕落和心中的罪，让我们不愿、也无力抬起一根手指头来拯救自己。所以你们这些贫穷和悲伤的人（灵裡贫穷和对自己的努力失去自信的人）……不要再绝望，也不要再悲伤，因为那至高者已经赐给我们祂永生的儿子，弥赛亚耶稣基督，好将祂的子民从罪中拯救出来。
福音和我个人拥有的任何美德无关，福音唯独是基于耶稣的美德。不是我们为耶稣做了什麽，而是耶稣藉着祂无罪的一生、牺牲的死和荣耀的復活为我们所做的（罗5：19 ，林后书5：21，腓2：8）。在亚当失败的地方，耶稣却得胜了。这是神对我们的应许，而不是我们有能力持守对祂的承诺。在与挪亚所立的彩虹之约中，神说祂会“记得”永远不会用洪水，再次毁灭世界，这就和基督用血所立的约一样，神“记得”祂不会因为我们的罪，给我们应得的待遇。神的奥秘已经透过祂儿子耶稣的位格，以及祂在世上所做的工作彰显出来。神在祂的怒气中，接受了基督的献祭，使被掳的得释放、瞎眼的得看见，斩断所有罪的枷锁，然后使我们的石心变成肉心。我们原先都被捆绑，按照撒但的旨意行事；无法脱逃，直到基督给了我们自由。 换句话说， 基督在十字架上的工作，为我们做了我们自己无法完成的事。祂活出完美的生命（本是我们应当要活出来的），为我们而死（本是我们应当承受的死亡），是为了重新给我们自由，好称颂祂的名，传扬祂的福音，并且把公义和怜悯带给那些需要的人。
Tim
Keller 博士曾经说过，“……福音是神已经为你所成就之事的消息，而不是你应该为神做什麽的指示或建议。祂的工作——而不是我们的工——居于首位，是基督信仰的要素。在其他的宗教裡，他们的神向人启示如何才能找到或得到救赎。在基督教裡，神已经为我们完成救赎。福音主要是带给我们这些信息，而不是命令。”
……福音之所以具有公众的特性，是因为它是历史的事件。
“它把基督教信仰视为对所有人都有意义的讯息——的确是给整个世界的，而不是单单少数人的瞭解或见解。 ” [Brownson， p.46]
……如果耶稣没有从死裡復活，基督教就不会“有用”。
福音就是耶稣为我们死、为我们復活。如果没有祂活在世上的历史事迹，那基督教就没有“用处”，因为好消息是神已经把未来世界的生命，带进人类的“现今”（历史）。
……福音是关于神为了拯救我们，在历史中所成就之事的消息，而不是我们必须做些什麽，以接近神的建议。福音是关于历史中耶稣的生、死，和復活所带来的救赎的消息……耶稣不只是带来好消息而已， 祂本身就是那好消息。”
耶稣是主，也是创造者——所有被造物唯一合法的君王……是一切可见或不见之事的王。那些敬拜自己心中偶像（任何取代神的东西）的人哪，你们要小心……耶稣很快就会带着祂的天军而来，用祂口中所吐的气，击败祂的敌人和所有的不义。 但是在祂来之前，祂给那些愿意接受祂的人一个悔改的机会（约翰福音1：12，
13)。祂再来之前，那些愿意与祂联结的人，会被当成祂的朋友，然后神会使他们升高，与基督一同成为祂的儿女，一同承受产业。另一个选择就是留在神的忿怒之下。我们预先作出这个宣告：真正的王已经坐在宝座上，祂有一天要再来。福音不只是一个单纯的邀请，而是对那些偏行己路的人的命令。你会听从这个命令吗？“耶稣是主，要悔改相信。”但是因为罪带来的盲目，耶稣说，除非父神允许圣灵重生的工作，没有人会相信祂（约6：63-65)。所以，那些靠着神的恩典，相信耶稣和祂所做一切的人，可以得到保证，就是按着圣经中的见证，他们的罪已得赦免，也有神的承诺：永生。
总结：
人被造是为了要永远荣耀神并享受祂：
“我们的主，我们的神，你是配得荣耀、尊贵、权柄的；因为你创造了万物，并且万物是因你的旨意被创造而有的。”（启4：11）“所以，你们或吃或喝，无论做什麽，都要为荣耀神而行。”（林前10：31）
人未能荣耀神，并在祂公正的定罪之下：
因为世人都犯了罪……（罗3：23）。“罪的工价乃是死……（罗6：23）。”他们要受刑罚，就是永远沉沦“（帖后1：9）
耶稣全然担当神的忿怒和所有罪人应受的责罚：
神不愿罪人永远灭亡，决定在祂永生的儿子裡，为祂自己拯救一群子民。神的儿子成为人，活出我们应该活出的生命，并为我们所当受的刑罚而死。神爱罪人，并差遣祂的儿子，为世人的罪献祭，平息父神的震怒（约壹4：10；约6：37）。祂“捨命作多人的赎价”（可10：45），并“替他们死而復活”（林后5：15）。
靠着神的恩典，所有以顺服的信心回转归向神的人，就蒙赦免：
如果你承认你是个罪人、需要基督，那麽，神就已经在你内心展开改变生命的工作，使你与祂永远和好。“悔改，相信福音”（可1：5），“在你面前有满足的喜乐”（诗16：11）。如果你唯独信靠耶稣作你的拯救（也就是说，除了基督的怜悯，你毫无盼望），那麽，你就有把握，你的罪已经得到赦免，祂也已经赐与你永生。