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2020-01-07


路得记  第四章:完成使命

作者:Sinclair B. Ferguson  诚之摘译自:
信实的神(Faithful God)——路得记释经  第四章:完成使命

诚之译按:路得记的中心信息是上帝的信实,祂在约中信实的爱(hesed),如何在拿俄米、路得、波阿斯身上体现出来。而这个故事更深刻的神学意涵在上帝如何预备世人的救主,我们的主耶稣基督。

傅格森(Sinclair B. Ferguson)是《磐石之上》(The Christian Life)的作者,他的诠释让我们对「以基督为中心」的释经(Christ-centered hermeneutics)有更深刻的认识。我们也在这个释经中学习观察上帝在历史上的作为的原则,然后以此原则来看待上帝在我们身上的作为。让我们学习过以上帝为中心的生活,不要过以自己为中心的生活。

我们晓得万事都互相效力,叫爱神的人得益处,就是按他旨意被召的人。(罗828

第四章不仅是本书的最后一章,也是本书的高潮。神的计划,或者说祂计划的下一个阶段,开始变得清楚了。

在个人的层次,路得记的信息是神信实的爱,带来复原(restoration,或译为生命的更新)与赐福——身体与灵性上。我们已经注意到,作者在本书第一章的整章中,用了相当微妙的方法将这点暗示出来,即用了大约12次「Shub」这个动词,希伯来文的意思是归回,回转,恢复,或悔改。上帝在这两位女士的生命中所作的,暗示祂未来在一个更大的尺度上将要作的。祂要在有罪和背叛的地方,带来复原。

从这个观点来看,本书是福音与上帝恩典的一个浮雕式的描绘。上帝,如同耶利米所理解的,是个陶匠,祂能摧毁被罪所玷污的。但是祂也能重造那些被毁坏的(耶利米书181-6)。祂让万事互相效力,让爱神的人得益处,无论他们身上带着多少的罪。祂必定会成就祂的计划。当我们查考旧约中神「在约中信实的爱」(hesed)这个词,我们会看到:上帝在一个堕落的世界中工作,为着那些爱祂的人的益处。

在原先的创造中,神不需要让万事互相效力,来成就益处。祂只需要用话语,就让万事存在,而且都是好的。但是在一个堕落的世界,上帝必须作的,不只是说话。这好比上帝必须卷起祂的袖子,把祂美善的计划,作进堕落世界的物质当中,以对抗其天然的倾向。祂最终的目的是彰显祂的荣耀;祂完成这个工作最主要的方式是借着在祂的子民中,创造一个不亚于祂的儿子的形象,好让祂能成为整个家的首生者,全家都有长子的样式(罗829)。

一、多工的神

我们绝不可限制上帝的计划,以为祂在同一个时间、同一个地点只做同一件事,只做在一个人身上——而那个人就是此时此刻的我!有时候我们会对我们生活的处境感到困惑:上帝现在在作什么?我们经常把注意力集中在我们自己身上,以为此问题的答案是落在我们个人的生活上——好像我们是诠释上帝对全宇宙的计划最重要的钥匙!

神对我们有最完全的认识,也非常关心我们的福祉。但是祂照护的计划(providential purposes),虽然*包括*我,却不是以我*为中心*,好像祂在我身上所作的事,可以和祂正在作的其它事情分开!不,上帝的计划是交叉进行的,是锯齿状的,是把一个信徒的生命交叉施肥在另一个非信徒的身上,或者把一个信徒的经历交叉施肥在另一信徒的生命中。祂总是同时同步地在许多人身上作许多的事情。

我们可以在拿俄米这个小家庭中看到这个原则。如果我们用显微镜来看,我们会看到这个有关照护的神圣马赛克图案,它着实令人惊奇,也非常美丽,虽然这通常不是肉眼能见的,除非我们戴上用圣经矫正过的镜片,来检视并诠释人生。如果我们要分辨神「百般的智慧」(弗310),我们就要学会不要用我们天然的眼光,而要用信心的眼光来行走。

二、最后的障碍

我们已经看到拿俄米几乎成了神不断进展的计划中,一个很严重的阻拦。然而,借着她的行动,上帝的计划仍然向前不断推进。(诚之按:如同约瑟的哥哥把约瑟卖到埃及。「虽然你们的意思是要害我,但神的意思原是好的,要保全许多人的性命,成就今日的光景」。我们可以说,虽然拿俄米所作的,未必合乎神的心意,但是神仍然借着她的行动,来成就祂的美意。)我们将目睹最后的阻拦被挪去,神要赐福在这些人的生活中。

在簸麦的土地上,波阿斯对路得说:

女儿啊,愿你蒙耶和华赐福。你末后的恩比先前更大;因为少年人无论贫富,你都没有跟从。女儿啊,现在不要惧怕,凡你所说的,我必照着行;我本城的人都知道你是个贤德的女子。我实在是你一个至近的亲属,只是还有一个人比我更近。(得310-12

我们能想象拿俄米从她媳妇的喘息声中听到这个消息,即波阿斯所说的一切时,心中会作如此想:「为什么老是会出差错?为什么上帝的子民非得用这样的正直为记号?」波阿斯说,还有一个阻拦。虽然他的心已属于路得,他也很想娶她,但是,对他来说,还有一件事对他来说是更重要的,就是:他的心是先属于神的,然后才属于她。

上帝是否会解决这个至近的亲属(买赎者)──解决她们问题的责任首先落在祂身上,然后才是波阿斯——的难题呢?这是第四章故事的主线。而且,如果当神这样作了,路得记的信息就会告一个段落了——至少我们会这样想。

三、神学交响曲

整本书的结构值得在这里做一个评论。本书所述说的,是很美的故事。它是以拿俄米和围绕着她的三个男人(以利米勒、玛伦、基连)的叙述开始的。他们都过世了,在这个故事中也不再扮演任何的角色。拿俄米、路得登上了舞台的中心。很有趣的,本书是以一个相反的次序结束的:首先是波阿斯,然后是路得,最后是拿俄米,消失在我们的眼前。

这会给我们一种完全、有秩序的满足感,神正在恢复破碎的人生,正在完成祂工作的最后一笔,实现祂的计划,让祂得到满足。这是圣经所说的平安,或神的*安息*的意义。它强调神的道路最终的秩序。在结尾的篇章中,要传递给我们的整个气氛是一种感觉:祂所做的一切都甚好。

在本章的末了,我们看到一个人名的清单,是尚未存在的人,但却会深刻地影响我们所已经描述的事件。我们学到的更深刻的意义是:神所作的,要远超过这个故事中主角的生涯。路得记是一首神学交响曲,而且是尚待完成的。拿俄米的话述说着真理,超乎她最狂野的想象。虽然她天然的倾向是要求神的行动快速地符合她的计划,在本书中所记录的她最后的话却是:「女儿啊,你只管安坐等候,看这事怎样成就,因为那人今日不办成这事必不休息。」(318)要等候!

我们需要信心才会学到这个功课,用莎士比亚的话说,是「发现」这个功课:

无论我们怎样辛苦图谋,
我们的结果却早已有一种冥冥中的力量把它布置好了。
Theres a divinity that shapes our ends,
Rough-hew them how we will
——哈姆雷特,第五幕,第二景,第10

这里所用的比喻是从切割一种英国乡间的灌木树篱而来的。需要两个人一起工作——一个人猛力地切割,另一个人则作仔细的外形修缮。拿俄米也是如此。她努力去切割灌木,但是上帝却塑造祂自己的设计,而且祂的计划是远比拿俄米所能理解的,要大得多——因此,为什么她要苦恼呢?现在她开始明白,神庞大的计划是需要时间的!

在整本圣经的背景中,我们从路得记所学到的功课之一是,神的计划有中场的过渡,也有最后的成全。我们仰望我们的主耶稣基督的降临,神的计划最后的实现。但是,很美妙地,祂不断赐给我们最终成全(历史终局)的预尝,借着这种方式,祂将祂的计划在成全的过渡阶段——即我们当前经历的这个小尺度上——带给我们。这个事实,即祂显然能在我们这个微不足道之生命的小尺度上工作,会激励我们相信,祂也正在为这个世界施展一个更庞大的宏伟计划。而且,祂总是会在祂所开始的工作上,完成最后的一笔(腓16)。如此,祂要在这里完成祂在波阿斯身上开始的善工,然后在路得身上,最后是拿俄米。

四、波阿斯的福分

在第四章的前半,我们看到神带给波阿斯的福分。当然,路得与拿俄米有着很明显的需要。我们很容易受诱惑,要把波阿斯和她们拿来作对比。但是,他也有他的需求。波阿斯,如同亚当,在第一景中是以一个富有的人(和合本翻译为「大财主」,a worthy man)的形象出现的。亚当是整个动物王国的主人;他是一个美丽花园的园丁,神世界的管家,是为了与祂的主人与君王有亲密的伙伴关系而被造的。然而他的生命中有件事是「不好」的(创218,耶和华神说:「那人独居不好,我要为他造一个配偶帮助他。」)他仍然孑然一身。因为,波阿斯,如同亚当,天生不是独居的人。

如此,与创世记第二章呼应的,正如神给了亚当一个般配的女人,从他的身旁造出夏娃一样,神也把路得给了波阿斯。路得记的作者是否喜欢这样记述,提到波阿斯从梦中醒来——如同亚当——发现神已经把他的女人带到他的身旁(在这个事例中,是从摩押,而不是从他的肋骨)?虽然这不是出自波阿斯的身体,而是从神照护的恩典中,神为他们彼此匹配的。

这是个比人类第一个婚姻更戏剧化的重演,甚至比亚伯拉罕替以撒找妻子的美妙故事更迷人。亚伯拉罕的仆人被差遣去一个遥远的国度。但是在这里,神自己到遥远的国度摩押,替祂的儿子波阿斯带回一个新娘来。神就是愿意走这么远!这就是重点!最后,这件事在基督为了祂的新娘,就是教会,降生在一个「遥远的国度」而得到成全。

主从天上来寻她(From heaven he came and sought her),
作祂圣洁新妇(To be his holy bride);
舍身流血买赎她(With his own blood he bought her),
为她生命而死(And for her life he died)。
The Churchs One Foundation《教会唯一的根基》,Samuel John Stone作词;诚之译)

但是当我们更聚焦在这个故事时,它会回答一个更具体的问题:不是「神会根据祂的计划赐福给祂的子民吗?」而是:「神透过什么方法赐福给祂的子民?」这个故事告诉我们一个途径。

在城门口

波阿斯决心要把这事搞定。他起了个大早,来到城门口,等候城中的长老(作为顾问与判官)。我们可以想象,他一定很紧张。事情会怎样发展呢?就在他坐在城门口的时候,「看啊!」(这是作者扬一扬他的眉毛,有如要对我们说:『上帝又在施展祂照护的行动了!』),波阿斯提到的那至近的亲属「恰巧」经过了。

波阿斯对那个亲族说:「老兄,过来坐一下!」翻译为「老兄」的这个字,不能被理解为他们的关系很疏远。这个字希伯来文的意思不只是「某某人」,波阿斯有如在说:「过来一下,老哥!」或者甚至是:「嗨,好伙伴,过来坐一会儿吧!」

这个亲族的匿名(波阿斯当然知道他的名字!),为这出戏剧加添了气氛。它是用来强调这个人在神推进祂的国度上,不会扮演任何角色;他拒绝履行他在约中的义务。这有如说故事的人在对我们说:「你看到这个拒绝担起责任的人了吗?他不会再有任何的重要性。他永远会籍籍无名,在神荣耀计划的记录中,没有任何地位。」

那个人走过来,坐下,大概还不知道会发生什么事。波阿斯转向城中的长老,替他们组成了一个法庭——有十个人。他终于明白他即将要参与一个法律上的交易。他让他们坐下。没有人知道究竟会发生什么事。然后波阿斯对那个至近的亲属说:

「从摩押地回来的拿俄米,现在要卖我们族兄以利米勒的那块地;我想当赎那块地的是你,其次是我,以外再没有别人了。你可以在这里的人面前和我本国的长老面前说明,你若肯赎就赎,若不肯赎就告诉我。」那人回答说:「我肯赎。」(43-4

出乎我们意料之外的——也许也出乎波阿斯的意料,也让我们担心的——这个匿名亲属竟然说,「我肯赎。」

然而,波阿斯的话还没有说完:

「你从拿俄米手中买这地的时候,也当娶(原文作买;十节同)死人的妻摩押女子路得,使死人在产业上存留他的名。」(45

在这点上,这个至近的亲属就难以下咽了——打了退堂鼓:

「这样我就不能赎了,恐怕于我的产业有碍。你可以赎我所当赎的,我不能赎了。」(46

更近的亲属

在这里,是一个有着约中的责任的人,要照顾他更大的家族圈,需要买赎家族的产业,好将这个产业留在家族圈中。但是他也是个精明的生意人。因为在正常的流程中,买赎的地在禧年的时候,仍要归给原来的业主。(利2523-28)在这个例子中,既然拿俄米没有儿子,也没有孙子,我们会认为这并不会发生;买赎的价钱实际上就是最后的买价。这不是只是租一块地几年,在上面耕种,而是会变成他家族永远的产业。这听起来像是个好买卖!

但是这个新因素——一个年轻的寡妇,仍然有生育的能力——彻底改变了这个投资的价值!他本来以为买了这块地,虽然他会在短时间内有财务上的限制,甚至给他带来沉重的负担,但仍认为这是笔精明的长期投资。为了潜在的长期获利,短期的困难和牺牲是值得的!但是他心目中的交易并不包含拿俄米和路得!这个人是否准备好,要毫无保留,甚至愿意付上可观的个人代价,以善尽在约中的义务和责任呢?答案是否定的。

我们不知道这个亲属是否从一开始就知道买这块地所有的条件,但希望对方不会提起。但是从故事的叙述看来,很清楚的是波阿斯非常有耐心地,把妥拉(摩西律法)应用在这个情况中,从头到尾在探查这个亲族的心意。他是否已经知道这个人在做精明的商业交易上,是声名狼藉的呢?他是否猜想他能占尽波阿斯的便宜,然后蒙骗他,不居于劣势呢?

在他撤退的行动中,这个匿名的人刚好吻合本书的结论。在第一章中,两个年轻女人面对一个抉择——信心的代价。一个打了退堂鼓,从此籍籍无名。现在在第四章中,两个男人也要面对代价很高的承诺。一个人打了退堂鼓,他的名在之后的历史中会保持匿名。这样,这个更近的亲属对波阿斯来说,就是个失败者;相较之下,波阿斯表现出约中信实的爱(hesed)——忠心的爱,为了实现约的义务,将自己倾倒出来,不管需要付多大的物质代价。这点代表着他的敬虔,他与伟大之盟约的上帝的相似性。上帝也不计代价将祂的子民从埃及救赎出来,最终,是透过祂的儿子在十字架上的恩典,以无限的代价买赎罪人。

这里,我们看到一个人对他自己愿意付的代价划下界限,在神与祂子民立约的背景中,限制他所愿意付出的顺服。如同那富有的年轻官,他拥有的是他必须保留的财富,所以他拒绝约的道路;如同那个祭司,和利未人,在去耶利哥的路上,闪身经过那个受伤的旅人,他们都没有表现出约中的信实的爱(路1025-37)。

但是,当然,这个亲属并没有在完成脱鞋(我们不是太清楚这个)仪式前就走开。这个仪式的背后也许是神给约书亚的应许:「凡你们脚掌所踏之地,我都照着我所应许摩西的话赐给你们了。」(书13)这是一个图象,来表达一件土地移转的交易。根据古代的习俗,作者解释到(不只是对我们解释,而且是对路得记的原始读者),那个人脱下他的鞋,交给波阿斯,这似乎相当于签下法律的文件,双方握手成交。如此,这件交易就算完成了。

神的律法

故事描绘了神的赐福如何透过波阿斯成为器皿,而结出果实。但是这也是生命的原则的例子,说明每一代神的子民会得到滋养。神在约中的祝福会临到那些把神的律法作为个人引导,作为指导其生活形态的智慧的男男女女。

在伯利恒的一些人,当他们听到在簸麦的田野上所发生的事,或波阿斯在第四章所作的,也许会在惊讶中反对波阿斯,说:「波阿斯又来了——这个律法主义者!他是多么死硬地守着律法啊!他为什么不放轻松点,享受一些属灵的自由呢?」然而,很明显的,神在这里要教导我们,祂的祝福是透过我们的忠心——对祂约的命令之具体指令和潜在原则。走在这条道路上,我们才会蒙福。

这个原则的榜样,旧约圣经中有很多。「不从恶人的计谋,不站罪人的道路,不坐亵慢人的座位,惟喜爱耶和华的律法,昼夜思想,这人便为有福!」(诗11-2)对这人而言,顺服有着带来健康、鼓舞精神的效果。(箴38)而且,还有在智慧中长大的额外好处——甚至到一个地步,会比教育我们的学者更有智慧(诗11199)。

波阿斯是诗篇119篇,以及箴言书活生生的例子。他已把神的话藏在心里,从他的生活中流露出来。他已经学会将他自己的路委身给主,并耐心地等候神的行动。这样,他学到主耶和华会把祂应许的福分,在最好的时刻,以最好的方式带给祂的子民。我们需要明白,这是盟约生活一个永久的原则。如果我们爱神,我们就会遵守祂的诫命。关于这点,如同耶利米具体强调的,是在新的盟约中重生的一个标记。

耶和华说:「日子将到,我要与以色列家和犹大家另立新约,不像我拉着他们祖宗的手,领他们出埃及地的时候,与他们所立的约。我虽作他们的丈夫,他们却背了我的约。这是耶和华说的。」耶和华说:「那些日子以后,我与以色列家所立的约乃是这样:我要将我的律法放在他们里面,写在他们心上。我要作他们的神,他们要作我的子民。(耶3131-33,在希伯来书88-121015-18中引用)

当「新约」的信徒以为神的律法在基督徒的生活中不再扮演角色,是多么奇怪的事啊——因为它实际上定义着什么是新约的经历。这的确是真的,即神的律法会咒诅我们,因此驱使我们去寻求基督,因为我们是绝望的;这也是真的,即基督透过祂的圣灵使我们在爱中遵行律法,好让我们能更多地走在祂盟约的道路上。保罗在罗马书83-4节强调了这点。在显示三一神的整体如何涉入我们救恩的过程,他也强调基督徒生活牵涉到遵行神的律法:

「律法既因肉体软弱,有所不能行的,神就差遣自己的儿子,成为罪身的形状,作了赎罪祭,在肉体中定了罪案,使律法的义成就在我们这不随从肉体、只随从圣灵的人身上。」

新约强调这点,而不是不顾律法,圣灵在我们里面会产生(或重造)祂在波阿斯身上所造的——对神的爱如此之大,以至于我们会遵行祂的律法——因此神的计划全部的意义,会在我们的生命中表达出来。

老一代的作者经常提到律法的恩典。在我们这个时代,我们也需要明白顺服神的命令不是律法主义,就如学会钢琴上的调子,或跟着作曲家的乐谱弹奏,不是一种音乐上的律法主义一样。不,这是我们学会弹奏音乐唯一的方法!又比如,高尔夫球的规则,是给所有参赛的选手,有自由去参加并享受这比赛。我们的世界是多么颠倒啊,当一个职业运动员在一个高尔夫锦标赛中被逮到作弊,他在公众面前会觉得羞辱,而且会受到惩罚;但是违背上帝的诫命,欺瞒他的妻子,却对他偶像的地位毫无影响!

波阿斯不是如此。他是作为一个指标人物呈现在我们眼前的。他是个彻头彻尾的英雄。

这样,这个伟大的交易就发生了;波阿斯在公众面前承诺要买赎这块地,并且娶路得为妻。婚礼举行了,然后他们生了个孩子。福上之福临到这个根据神的律法行事的人身上。

远在箴言书第三章写成之前,以及希伯来书的作者从中引用作为例子(来125),说明上帝「劝儿子的话」的几个世纪之前,波阿斯就是此智慧活生生的模范。

「不可使慈爱、诚实离开你,要系在你颈项上,刻在你心版上。这样,你必在神和世人眼前蒙恩宠,有聪明。你要专心仰赖耶和华,不可倚靠自己的聪明,在你一切所行的事上都要认定他,他必指引你的路。」(箴33-6

民众与长老的祝福

在两组合唱的背景中,波阿斯和拿俄米从舞台上消失了,两处都提供了我们所目睹之事件的评论。

男人们祈求,波阿斯和路得或许可以成为神祝福以色列的管道,如同拉结与利亚对以色列的祝福一样,他们是12个儿子,亦即12支派的母亲。比较独特的,是长老们也祈求波阿斯的家,会「像法勒斯的家一样」。法勒斯是犹大的儿子之一,是犹大与他的媳妇他玛乱伦所生的。

这个联想具有特别深刻的涵义,因为叔娶寡嫂法(levirate law)主要是在那个可怕的事例中突出的——但若没有这个事件,就不会有波阿斯,如同说故事的人在后面几节经文中会提到的。蕴含在波阿斯个人历史中的,是一个令人惊讶的例子,上帝如何能将灾难与罪一起编织在祂的计划中,而制造出——一个波阿斯。

波阿斯的故事多么丰富!主耶和华对路得在约中信实的爱呢?也是令人赞叹的。

路得的福分

几乎从本书的一开始,就有着对路得将要经历终极福分的暗示。最早我们是在18,拿俄米的祷告中看到的:「愿耶和华恩待你们」——愿耶和华向妳显出祂约中信实的爱。正如那匿名的亲戚相对于波阿斯是个失败者,并且从我们的眼前消失一样,俄珥巴与路得的关系也是如此。神在约中的祝福对她和对路得来说,都可能是真实的。但是她拒绝了,我们也失去了她的音讯。相比之下,祷告中求路得会经历神在约中信实之爱,得到了丰满的回答。

但这并不是为路得的福分所作的唯一祷告。波阿斯也祷告说:「愿耶和华照你所行的赏赐你。你来投靠耶和华以色列神的翅膀下,愿你满得他的赏赐。」(2:12)。路得在波阿斯的爱中得着约中信实的爱。神的逆转要发生了。

路得离开家和她的家庭:主耶和华赐给她一个家与家庭。

路得作了个代价很大的决定——她要属于主耶和华和祂的子民,即使她一无所有,即使她最根本的,神所赐的,天然的,为人妻、为人母的本能也许从此无法满足。

忠于基督可能导致一生没有丈夫,没有小孩,这对许多女人来说,是一个很困难、非常具有挑战性的议题。作妻子和母亲的本能也许从此无法得到满足。忠于基督可能需要付上庞大的个人代价。因此,我们有必要记得,婚姻与家庭不是我们的全部,最深的满足可以只在基督里面找到。

但是在路得记中,基督用大写的字母写下我们需要学习的功课。祂不欠任何人的债。路得的经历预告着保罗在以弗所书24-7的话:

「然而,神既有丰富的怜悯,因他爱我们的大爱,当我们死在过犯中的时候,便叫我们与基督一同活过来。(你们得救是本乎恩。)……要将他极丰富的恩典,就是他在基督耶稣里向我们所施的恩慈,显明给后来的世代看。」

许多人犹疑不定,无法信靠且跟随耶稣基督,因为他们认为他们无法处理将所有都献给祂,这个潜在的意涵。然而他们会发现,主基督不是要成为他们欠债的对象,而是要以他们无法想象的方式赐福给他们。这就是我们的神。这就是「投靠在全能神的翅膀下」(take refuge under the wings of El Shaddai)的意思。

这是拿俄米的圣经用来描述出埃及的神所用的语言:大而有力的鹰俯冲而下,拯救他的子女,保护他们在他的翅膀之下,带领他们进入应许之地。(参出194;申3211
Exo 19:4『我向埃及人所行的事,你们都看见了,且看见我如鹰将你们背在翅膀上,带来归我。
Deu 32:11又如鹰搅动巢窝,在雏鹰以上两翅搧展,接取雏鹰,背在两翼之上。

祂是我们的避难所,是我们的力量。祂保护我们,供应我们。祂濡养我们,引导我们,提供我们的需要,因为祂已经付上非常大的个人代价拯救我们。

这是为什么圣经的教导有一个很简单的逻辑。如果你是在全能者的翅膀下得到保护,那么,你就能确定,祂会让万事互相效力,使你得着益处。这是他宣告的计划,是以祂儿子的生命为代价所印证的,以便能赐福给你。这是福音的逻辑:如果神既不爱惜自己的儿子,为我们众人舍了,岂不也把万物和他一同白白的赐给我们吗?(罗832)这是无可辩驳,无可摧毁的逻辑。我们无法想象,这位慷慨的天父会突然变得很小气。

「神很小气」的异端

「神很小气」不是圣经的教导,虽然有时这会渗透到我们的想法中。但这是属于地狱的讽刺,不属于天堂。它首先是在伊甸园的蛇所使用的:「神不是在园中布置了这么多果子,然后对你们说:『不许你们吃园中所有树上的果子』吗?」(参创31)蛇不止暗中破坏神的话的权威,牠也扭曲神自己的品格。

实际上神是这样说的:所有的树和其上的果子都是给你们的——除了一棵树。你可以享用所有的,但是我要你借着拒绝吃那棵树上的果子向我表明,你爱我,也信靠我。(参创216-17

蛇把限制夸大,隐藏限制的理由,这样,就扭曲且几乎摧毁了夏娃对神的慷慨的看法:「神岂是真说不许你们吃园中*所有*树上的果子吗?」

撒但会无所不用其极(如同对付亚当和夏娃那样),微妙地在我们里面制造身份的混淆,使我们以为神是带着恶意的,是要摧毁我们的,而不是恩慈的。在许多基督徒的生命中,这个扭曲仍徘徊在我们未重生的部分,有如宿醉。不幸地,我们被说服了,相信神曾经说:「我已经赐给你们律法,因此,你们的生命是被限制的,被束缚的——因为我是个小气的神。」但这不是与我们立约的神的声音!这不是我们的主耶稣基督的声音。

难怪启示录警告我们,会有一个魔鬼的兽,「如同羊羔,说话好像龙」,会「迷惑住在地上的人」(启131114)。

对照之下,圣经中与我们立约的神,已经打开祂的心,给了我们祂的儿子。祂已经把祂的独生子为我们舍了。如果这是真的,那么我们就能在所有的事上信靠祂。借着基督,神要赐给我们万事。

五、拿俄米

最后离开舞台的主角是拿俄米——这也许是要表明,此故事最终是关于她的生命的。神在兜了一圈之后,终于在她身上成就了祂的计划。正如祂将福分赐给波阿斯,对路得展现祂的恩慈,祂也把祂丰盛的约中的慈爱带给空手的拿俄米。现在她经历到她在回归时所说的话的逆转:「不要叫我拿俄米……全能者使我受了大苦……耶和华使我空空的回来」(120-21)当然,她是对的。耶和华的确让她空手而归。但是祂这样作的原因,是要让她得到饱足。

在故事的开头,我们看到拿俄米紧紧地握着她丈夫和她两个孩子的手,一起离开了伯利恒。她空手而回,没有丈夫,没有小孩——只有对一个寡居的摩押媳妇的责任。但是当故事往前进行的时候,我们感觉到一个可能,神也许要把命定的丰盛赐给她。

上帝的确这样作了。首先祂赐给拿俄米丰盛的食物(23章)。使她转离神的饥荒,在她回转归向祂后,变成了给她喜悦的筵席。而在这最后的一瞥中,她手中却抱着波阿斯与路得的儿子俄备得。他对曾一度空手的祖母来说,是一个「满怀」!伯利恒的妇女们围绕着她。他们诉说着神成就的大事,犹如希腊戏剧中的合唱,祝福她,为她祷告。她的手被一个小孙子给占满了。他是丰满的神具体的化身,赐给了这个「不育」的妇女。神不止满足了她的饥饿,而且赐给了她一个家谱。

神的道路

拿俄米是圣经中一系列的不育妇女,却得到孩子的其中一位。这一群妇女被神的计划所聚集,她们的生命指向祂最后给不育且虚空的世界最后的祝福。在她之前,有撒拉,以撒之母;他玛,法勒斯之母;然后是哈拿,撒母耳之母,以利沙伯,即施洗约翰之母。这些神的链环所连接的,都指向以赛亚所预言的最终的奇迹——不只是不育,而是一个童贞——马利亚,我们的主耶稣的母亲女——要透过圣灵奇迹似的工作,产下一个孩子。

这是神的道路。「祂拣选了世上软弱的,叫那强壮的羞愧;使世上卑贱的,被人厌恶的,以及那无有的,为要废掉那有的。」(林前127-28

巧的是,第15节的话(似乎是指俄备得)很能表达孙子对祖母的事奉!「他必提起你的精神,奉养你的老」。

当拿俄米正经历她的丰盛,我们不应该忘记她所走过的暗夜。这个孩子的福气是真实而荣耀的,但这不是要用来替代她所失去的。我们必须与路得记的作者一样实际。作为神子民的群体,无论我们所经历的这暂时的福分与丰满是什么,在这个世界中总会有一种不完全,一种「尚未感」。我们失去一生中最宝贵的产业,而在这个世界中,没有任何东西能取代他们的位置。这就是拿俄米现在的情况。难道无法得到最终的解决吗?有的。但这已经超出拿俄米一生的范围了。

皆大欢喜

波阿斯在约中信实的爱,使他得以和路得结缡。她在约中信实的爱,也得到他的爱与他们的孩子作冠冕。拿俄米的悔改带给她的是神的丰富。在这个美丽故事的结尾,当波阿斯与路得步下舞台,拿俄米与她的孙子成为耶路撒冷妇女注意与祷告的焦点。「耶和华是应当称颂的,」他们说,「因为今日没有撇下你,使你无至近的亲属。」(414

但是注意到他们也祷告(如同长老在稍早在波阿斯身旁围绕,为他祷告),愿拿俄米一生之上帝计划的丰盛,能浮现在她自己的生涯之外,祂透过俄备得与其他人所将要作的,恰恰是因为上帝在她身上,透过她所作的——是「愿这孩子在以色列中得名声」(414)。我们很确定,这必然是上帝赐给她媳妇的目的,这个媳妇在她对婆婆的爱中展现了约中信实的爱——是「有这儿妇比有七个儿子还好!」的媳妇。(15节,这在犹太人——也许在任何——社会中是很令人吃惊的宣告!)

早先,长老们曾祷告说,愿这个难能可贵的婚姻,能像神的子民先前历史中的伟大婚姻一样,是神以祂智慧的主权,把不完美的人类活动编织在一起,而且是令他们惊讶的。但是,这些女人的祷告更充满了伟大的洞见。她们似乎领会了上帝透过拿俄米的受苦与损失的计划,必然比在人一生中所能完成的要更加伟大。上帝工作之永存的意义,必定会超过拿俄米的生命,体现在其他人的生命中。这正是为何这个故事是以一个家谱来结束的原因。

家谱很重要

乍看之下,路得记结束的几节经文,对我们来说似乎是虎头蛇尾——如果我们真的花点功夫读了的话。为什么要用一个家谱——逝去之人的陈旧历史资料——来结束这个美丽的故事呢?但路得记结语却实际上是本书最重要的部分,包含了最深刻的信息。最后的这个句子,让先前的四章有了全新的亮光。

这是说故事的最佳手法,把最有力的文句放在最后,让读者目瞪口呆:

撒门生波阿斯;波阿斯生俄备得;俄备得生耶西;耶西生大卫。(421-22

这是大卫的家谱。是的,是那个大卫——大卫王!

请跟着这个脚步:

没有移民——就没有路得的归回;
没有路得——就不会嫁给波阿斯;
没有嫁给波阿斯——就不会有俄备得;
没有俄备得——就没有耶西;
没有耶西——就没有大卫。

很显然地,我们圣经中的路得记是写在大卫或稍后的时代。也许其作用是要为大卫的王位和他出身的合法性作辩护(虽然其中有个摩押人,且扮演很重要的角色),透过显示上帝照护的手把路得带到伯利恒,藉透过澄清她的属灵性格,也透过强调波阿斯与路得之婚姻的合法性。从一个观点看来,这本书最终不是关于拿俄米,路得,或波阿斯,甚至是俄备得的。它是以色列伟大的王大卫的故事!

我们需要学习到一个粗略、一般性的功课。对我们生命中发生的事的解释,往往是在我们自己的生命之外才能得到的,而且可能在我们的一生中,是对我们隐藏的!因为上帝的意思不只是要透过祂在我们身上所作的,触动我们的生命;祂也关照其他人的生命——甚至是那些还没有出生的。

这就是为什么对上帝的子民来说,似乎是如此地凌乱。祂还没有完成祂要作的事,还有很多零星的问题,整幅图案只完成了一部分。祂还有很多编织的工作需要作,把一些未了结的部分完成,也许是在未来一些人的生命中——在我们死后很久。上帝的意思是会把祝福和对祷告的回应,带到我们所能求的,或想象的之外——正如祂在这个故事中作的。如同希伯来书11章说得很清楚的,真正的信心的标记是能超越我们现在能看到的,朝向上帝在祂的应许中会成就的。

最后一步

即使这点也还无法解释上帝在拿俄米与路得身上之工作的深度,还有最后一步要看。

即使你从来没有读过路得记结尾的经节,你也许曾经看过或听过别人读过。在哪里呢?

这段家谱会在新约中重新出现:马太福音15-6。因为这不只是大卫王家谱的一部分,而是大卫王伟大的儿子,我们的主耶稣基督家谱的一部分!从这个观点看来,如果没有路得,就没有我们的救主。是真的,上帝让万事互相效力,可以跨越数百年,是为了那些爱祂的人最终所存留的益处。

生命的粮

如此,这就是拿俄米苦痛的经历,路得那代价很高的天路之旅,最终极的目的的解释。上帝从这两个女人的苦难身上所挖掘的,就是祂要把祂在伯利恒的儿子带进世界的计划。祂所计划的,不只是在伯利恒为一个外邦女子和她的婆婆,提供真正的粮食,而是那将要来临的生命之粮,不只是为以色列擘开,而是为所有地方的男人与女人提供救恩。

路得记的作者是否瞥见了这点——例如,在大卫诗篇中所投射出来的,关于上帝国的一些弥赛亚的影子?我们不知道。有一点我们是确信的。上帝已经对祂的儿子说,祂会将列国赐祂为基业(诗28)。这是为未来预备的。但是祂千辛万苦把一个外邦女子带入祂的计划中,已经表明祂会守住祂的应许。

路得记传统上是在五旬节时阅读的,这是非常适切的。因为五旬节是新约信徒联想到伟大的大卫王之伟大的子孙,加冕典礼的日子,那是天父对祂尊贵的圣子之弥赛亚的应许应验的日子:

「你求我,我就将列国赐你为基业,将地极赐你为田产。」(诗28

圣诗《神的道路奥秘难测》(God Moves In A Mysterious Way)的作者库朴(William Cowper)是对的:

Deep in unfathomable mines
Of never failing skill
He treasures up His bright designs
And works His sovereign will.

几年前,在我访问南非,金伯利,De Beer的金矿区时,我被领进地球的深处,去感受采矿工人把岩石炸开,以取得金矿石所引起的地底的震动。当我们再次回到地表,矿产的主人告诉我,「你知道吗,我们每天要炸掉大约16,000吨的石头,只为了取得手中的一小撮黄金。但这是值得的,为了这些贵重的石头,这一切都是值得的。」

拿俄米,路得,和波阿斯——神在他们身上深深地挖掘。祂的目的是什么呢?祂在挖掘金矿。在书的末了,这三个人都知道,那是值得的。他们已经经历到神在约中信实的爱。祂信实的爱引领他们,供应他们,也满足他们。在一个国中没有王,个人任意而行的时代,在拿俄米身上展开的故事,变成有一天,在伯利恒竟然没有粮食,然后是一个暗夜,在她的家庭中没有了孩子。接着,她守约、全足的神,耶和华,全能者,赐给她一个孙子,而在几代之间,会赐给以色列最伟大的王。

祂是信实的上帝。祂所作的尽都美善。

Praise to the Lord, who o'er all things
So wondrously reigneth,
Shelters thee under His wings,
Yea, sogently sustaineth!
Hast thou not seen
How thy desire se'er havebeen
Granted in what He ordaineth?
Praise to the Lord, the Almighty
Joachim, Neander,1650-80


利时信条:教会向世界的见证(上

/Peter Y. De Jong  /梁曙东  /述宁
PeterY. De Jong, The Church’s Witness To The World , Preface ,(St.Catharines, Canada: Paideia Press, 1980).

人们倾向于用最高级的词汇来描绘他们所处的年代。当被人问到他们生活的世界有何特点时,他们往往会说,这是人曾经历过的最好的世界,或是最糟糕的世界。这种判断通常毫无价值。每一代人可能会有与上一代人显著不同的特点,但共同的人性的纽带把他们联系在一起,不可分割。
MEN LIKE to think of their times in superlatives. When asked to characterize the world in which they live, they often speak of it as either the best or worst which man has ever known. Such judgments are usually of little value. Each generation may demonstrate a marked difference from the preceding but the bond of a common humanity binds them indissolubly together.

而更为伟大、更为荣耀的是基督教会的合而为一。在她悠久的历史中,教会经历了处境变幻带来的冲击。我们可以很有道理地谈论教会的各种时期:发展和衰落,扩张与萎缩,灵性火热和沾染世俗。但是在教会生命的潮起潮落间,上帝使用七重合一保守着教会合一:“身体只有一个,圣灵只有一个,正如你们蒙召,同有一个指望;一主,一信,一洗,一上帝,就是众人的父,超乎众人之上,贯乎众人之中,也住在众人之内。”(弗4:4-6)本质上,教会在历世历代都是一样的,因她是基督的身体,蒙召作圣徒的信徒群体,向所有人见证上帝在基督耶稣里的恩典。
Much greater and more glorious is the oneness of the church of Christ. Throughott her long history she has experienced the impact of changing situations. With great show of right we may speak of times of development and decline, of expansion and retrogression, of burning spirituality and of blighting worldliness. But amid the shifting tides of her life, the church has been joined together by Cod in a sevenfold unity. "There is one body, and one Spirit, even as ye were called in one hope of your calling; one Lord, one faith, one baptism, one Cod and Father of all, who is over all, and through all, and in all." (Eph. 4:4-6) Essentially the church remains the same in every age, for she is the body of Christ, the company of believers called to be saints, witnesses of the grace of God in Christ Jesus to all peoples.

因上帝把福音交给了教会,又有内住的圣灵保守教会在这真理中,所以她在每一世代传讲的信息基本是一样的。个人对这真理的认识和运用可能极不一样,很大一部分的有组织教会可能偏离和背叛了那曾一次交付给圣徒的真道。在这世界中的教会尽其所能所知道的有限,作先知讲道所讲的也有限(林前13:9)。但上帝在基督里的真理永恒不变,它比人所传讲的真理更完全、更宏伟和更丰富。这是上帝施恩赐给教会的不可剥夺的传承。
Because the church is provided with the gospel and preserved in this truth by the indwelling Spirit, her message in every generation remains basically the same. Individuals may differ radically in their understanding and appropriation of this truth. Large sections of the organized church may deviate and defect from the faith once for all delivered to the 'saints. Even at best the church in this world knows only in part and prophesies in part. (I Cor. 13:9) But the truth of Cod in Christ, always fuller and larger and richer than any representation thereof, remains unchanged. This is the inalienable legacy given to the church by divine grace.

讲到在我们这个时代中的教会的生命时,这些是应该牢记的事情。基督的事业似乎在充满罪恶的日子里衰落了,以至于我们可以恰当地引用撒母耳·约翰·斯通(Samuel J. Stone)的话承认:
These things ought to be remembered, when speaking of the life of the church in our times. Christ's cause seems to have fallen upon evil days, so that we confess appropriately with Samuel J. Stone,

虽她历尽了艰辛,
受人讥笑毁谤,
内争分裂了她身,
异端叛逆中伤。
以及:
历经诸般的争战,
颠沛流离困顿……

"Though with a scornful wonder Men see her sore oppressed, By schisms rent asunder, By heresies distressed,"
and again,
"Mid toil and tribulation And tumult of her war . . ."

然而这一切绝非教会故事的全貌,也无法充分表明她生命的奥秘。因着上帝拣选的慈爱,教会领受了在基督里的新生命,这新生命借由圣灵赐给她。贯穿历世历代,她为这新生命作见证。她不知道别的信息。在这敬虔的信心中,她祈求自己可以日日增长。那把众肢体在神圣的相交中连结为一的纽带,就是使她在基督里得救的福音。
Yet all this by no means exhausts the story of the church or gives adequate expression to the secret of her life. By God's electing love she has received new life in Christ which is communicated to her by the Holy Spirit. To this new life she bears testimony throughout all ages. She knows no other message In this faith according to godliness she prays that she may daily increase. The bond which binds her members together in holy company is the gospel of her salvation in Christ.

为了能正确理解、忠心见证和充分捍卫这宝贵传承,教会保存这一纽带,正是借此将她与从前世代的圣徒和忠信之人联系起来。在那些年代,教会也曾受异端搅扰,被纷争撕裂。仇敌从外部、内部毫不留情侵害她的生命。逼迫未能诱使她背叛真道,她又面对福音被扭曲的危险。但教会的元首和救主是信实的,祂既用宝血救赎了教会,并且呼召他们为祂作见证,也必细心长久地保护教会,保守他们行在真理和恩典之路上(约17:14-18)。教会历史的每一页都见证祂的同在与大能。
 In order that she may rightly understand, faithfully witness to and adequately defend this precious heritage, the church preserves the bond which unites her with the saints and faithful of previous generations. In such times, too, the church was disturbed by heresy and rent by schism. Both from without and within foes relentlessly beset her life. When persecution failed to tempt her to a betrayal of the truth, she was threatened by perversions of the gospel. But keeping careful and constant watch over those whom he had redeemed by his blood and called to be witnesses was the faithful Head and Savior who preserved them in the way of truth and grace. (John 17:14-18) All the pages of church history testify of his presence and his power.

那么我们若是忽略不听历史的声音,就会犯下极其肤浅和忘恩负义的错误了。上帝百姓在之前各个世代相信并传讲的,对我们今天来说仍然具有重大价值。他们的洞见被保留下来,是为丰富我们的生命。他们对纯正教义的捍卫,可以成为我们获取武器的弹药库,为我们服务。他们面对极大患难和离道反教时对救主的忠诚,不仅让我们心里欢喜,也给我们力量向爱我们、为救我们舍己的那位忠心。
We would therefore be guilty of gross superficiality and ingratitude, were we to neglect the voice of history. What God's people believed and preached in previous generations is of signal value for us today. Their insights have been preserved to enrich our lives. Their defense of sound doctrine is an arsenal from which we obtain weapons which may serve us well. Their faithfulness to the Savior in the face of great affliction and apostasy not only cheers our hearts but also encourages us to be loyal to him who loved us and gave himself for our salvation.

教会从宗教改革动荡年间继承下来的宝贵财富之一,就是古伊多·德布利(Guido de Bres)主笔的《比利时信条》(Confession of Faith)。在这份公认信条当中,认信教会的声音盖住了冲突意见的喧嚣,以及那些被混乱、迷失永生之道之人的呼声。
One of the precious treasures inherited from the turbulent years of the Reformation is the Confession of Faith penned by Guido de Bres. Here the voice of the confessing church is raised above the clamor of conflicting opinion and the cries of the confused who had lost the way which leads to eternal life.

这份十六世纪教会的信仰陈述是它自己时代的产物。它的用词显得多少有些陈旧和抽象;它处理的问题一眼看上去与现代世界困扰我们的问题无关;它的许多回答还很难说是详尽。但阅读和思考这份信条的信息仍然非常有价值。它不仅展现过往教会的故事,也挑战今日教会的思想和心灵。因为作为个人和教会,正是我们对这信息忠实的程度,决定我们在这世上对属天呼召的忠心程度。基督已经设立我们为祂的见证:“对犹太人和希腊人证明当向上帝悔改,信靠我主耶稣基督。”(徒20:21)这是历世历代基督教信息的核心。
This statement of the church's faith in the sixteenth century is a child of its own time. Its language seems somewhat archaic and abstract. The issues with which it deals at first appear irrelevant to the problems which perplex us in our modern world. Many of its answers can hardly be considered exhaustive. But reading and reflecting upon the message of the Confession will be eminently rewarding. It not only illumines the story of the church in the past; it challenges the thought and heart of the church today. For only in the measure in which we are faithful to its message, will we as individuals and churches be true to our heavenly calling in the world. Christ has appointed us to be his witnesses "testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ." (Acts 20:21) This is the heart of the Christian message in every age.

低地国家宗教改革的兴起
The Rise of the Reformation in the Lowlands

我们要理解和欣赏这份常常称为《比利时信条》的公认信条,就必须或多或少进入它形成的历史处境中。
To understand and appreciate this creed, often called the Belgic Confession, we must orientate ourselves somewhat into the historical situation in which it arose.

很少有哪个地方的宗教改革进程,会比这些被称为尼德兰的海边国家更令人惊叹。在十五世纪晚期和十六世纪,人用尼德兰这名字称呼包括现在的尼德兰(荷兰)、比利时和法国北部的地区。这些地区的大部分曾经由勃艮第诸侯(Burgundian princes)的松散联盟所统治;他们的血脉在1477年就断绝了。此后每一个国家都非常看重独立自主的精神,致力于管理自己的事务。经过欧洲统治者之间一系列的联姻,这些地方最终落入统治奥地利和西班牙,以及尼德兰的皇帝手中。
In few lands is the course of the Reformation more fascinating than in those countries by the sea known as the Netherlands. During the late fifteenth and sixteenth centuries this name was given to the territories which are now included in the Nether lands (Holland), Belgium and northern France. Most of these lands had been ruled in the form of a loose federation by the Burgundian princes whose line had become extinct in 1477. Each state cherished a strong spirit of independence and aimed at managing its own affairs. By a series of marriages among the rulers of Europe these lands passed into the hands of the emperor who ruled Austria and Spain as well as the Netherlands.

1515年,西班牙的查理(Charles)——费迪南多(Ferdinand)和伊莎贝拉(Isabella)的儿子登基成为国王;六年后,他被加冕成为神圣罗马帝国皇帝。他的目标是巩固他统治之下各个国家中的一切政治权威。他发现有效达到这个目的的途径就是开展军事扩张计划。在统治早期,他吞并了图尔耐(Tournai)、弗里斯兰(Friesland)、乌特勒支(Utrecht)及它的属地上艾瑟尔(Overijssel)、格罗宁根(Groningen)和德伦特(Drente),最后吞并了格德世(Guelders)的大公国。他设立了一系列的中央委员会,希望以此摧毁在那部分地区流行的地方主义。他强烈的野心就是充分利用尼德兰的商业和工业资源,以及它具有战略意义的地理位置,扩展西班牙帝国的势力。作为罗马天主教会忠心的儿子,他竭力铲除一切异端,以联合百姓于一个教会和一个国家之内。
In 1515 Charles of Spain, the son of Ferdinand and Isabella, began his rule, and six years later he was crowned emperor of the Holy Roman Empire. His aim was to consolidate all political authority in the states over which he ruled. To this end he found it expedient to embark on a program of military expansion. During the early years of his reign he annexed Tournai, Friesland, Utrecht with its subject territory of Overijssel, Groningen and Drente, and finally the large duchy of Guelders. He introduced a series of central councils by which he hoped to destroy the provincialism which was rampart in that part of the world. His consuming ambition was to exploit the commercial and industrial resources as well as the strategic position of the Netherlands for the expansion of Spanish power. As a faithful son of the Roman Catholic Church he attempted to extirpate all heresy and thus unify the people in one church and one state.

除了意大利,欧洲大陆没有别的地方能像尼德兰一样拥有如此迅速和令人刮目相看的经济和社会生活的进步。在这些年间,尼德兰享有高水平的文化,环境之优越令人惊叹。很多人,就连出身一般的人也能阅读。它与其他地方,特别是意大利联系密切——在那里人文主义在文艺复兴的影响之下已经生机勃勃地发展了好几代。教会深深扎根在人们的生活当中,而对教会教义和做法提出批评也并非罕见。当宗教改革于1517年在威登堡爆发时,低地国家的庄稼已经成熟,可以收割了。
Outside of Italy no part of the European continent had made such rapid and remarkable advances in economic and social life as the Netherlands. Here was an amazingly developed environment which enjoyed a high level of culture for those years. Many of the people, even those in moderate circumstances, could read. There was much contact with other lands, especially Italy where for some generations humanism had flourished under the influence of the Renaissance. The church was deeply rooted in the lives of the people, although criticisms of her doctrines and practices were not uncommon. When the Reformation broke out at Wittenberg iri 1517, the Lowlands were ripe for harvesting.

早先的日子,有许多圣礼派人士在此兴起,他们大声呼吁要改革教会。他们强调的其中一个要点,就是否认基督在圣礼中的真实临在。虽然人们争相传阅马丁·路德的著作,却几乎没有什么证据表明,他赢得了大量的追随者。特别是他所强调的观点,这观点在1525年农民战争失败之后更加强烈地发展起来,就是对合法的诸侯必须顺服,在一切世俗和宗教事务方面皆然,不管他们的统治如何残暴。这观点对尼德兰人并无吸引力;他们经历了查理五世的统治,每日忍受他们的公义和基本权利长期被剥夺。对他们有吸引力得多的是重洗派的教导,这教导在运动早期激发多人反抗和叛乱。印刷机生产出洪水般的信仰作品,既有正统的也有异端的,在这心智、政治和宗教骚动的年代,被如饥似渴地阅读。
At an early date many Sacramentarians arose here, who clamored for reform in the church. One of their major emphases was the denial of the real presence of Christ in the sacraments. Although the works of Luther were widely read, there is little evidence that he won a large number of adherents. Especially his emphasis, more strongly developed after the debacle of the Peasants' War of 1525, that the legitimate princes must be obeyed in all secular and religious matters no matter how tyrannical their rule, did not appeal to the Netherlanders who experienced that under the government of Charles V they were being daily robbed of rights and privileges of long standing. Much more attractive were the teachings of the Anabaptists which in the early years of this movement stirred many to defiance and rebellion. Printing presses were producing a flood of religious writings, both orthodox and heretical, which were avidly read in this age of intellectual, political and religious ferment.

查理五世相信自己是上帝授权的国王;这对他来说包括强迫所有臣民顺服于罗马教皇之下的特权。因此在早年他就决定,要引入在西班牙已充分发展的宗教裁判。比他更了解人民的脾性的荷兰委员会成员反对这一点;他们强烈抗议,但抗议无效。他在1522年已任命布拉班特(Brabant)委员会的成员调查所有被怀疑是异端之人,并施以相应的刑罚。到了1524年,宗教裁判在教皇批准之下全面展开,但得不到地方民事官员的支持,因为这些官员坚持认为他们足以对付异端分子。
Charles V believed himself to be king by divine right. This included for him the prerogative of compelling all his subjects to submit to the authority of the bishop of Rome. He therefore resolved at an early date to introduce the inquisition as it had been developed in Spain. Against this his Netherlands councillors, who knew the temper of the people much better than he, protested vigorously but in vain. Already in 1522 he appointed a member of the council of Brabant to investigate all suspected of heresy and inflict proper punishment. By 1524 the inquisition was in full swing with papal approval but without the support of the local magistrates who insisted that they could cope with heretics.

局面的失控已越来越明显;要实现这位西班牙国王的理想就需要更为强硬的手段。1529年国王颁布了一条命令,规定所有平信徒,只要讨论信仰问题,或未能举报异端人士,或对上帝、童女马利亚、圣徒等的画像言出不逊,都要被处死。但就连这些严厉措施也未能压制不断兴起的异端思想的大潮。在尼德兰所有地方,重洗派尤其是赢得大量跟从者。安特卫普的印刷机因为印刷禁书的繁重工作而不堪重负;其数量一直未能填满荷兰人不知足的胃口。大量的书籍从外国(特别是德国)蜂拥而至,秘密销售。到了1540年,所有异端分子都会被剥夺财产,而那些收容可疑分子或为他们说好话的人都可能被判处死刑。
Increasingly it became apparent that the situation was getting out of hand. Greater rigor was needed to achieve the ideals of the Spanish king. In 1529 an ordinance was imposed which ruled that all laymen who discussed questions about the faith or failed to report heretics or made insulting remarks about images of God, the virgin or the saints were to be put to death. Even these stringent measures failed to stem the rising tide of heretical opinions. In all parts of the Netherlands especially the Anabaptists were winning adherents. The printing presses of Antwerp were groaning under the load of forbidden books. Never was the quantity sufficient to satisfy the insatiable appe tites of the Dutchmen. Literature poured in from foreign lands, especially Germany, and was secretly sold. By 1540 all heretics were to be deprived of their property, and those who sheltered the suspects or spoke a good word on their behalf were liable to punishment by death.

查理五世在统治了约四十年之后,于1555年去世。他的儿子腓力二世(PhilipII)继承王位,他对国王权柄的观念更加专制主义,对罗马教廷的效忠也更加狂热。税收被提高;许多城市的宪政特权被收回。异端因国王法令遭到比从前更严厉的镇压。腓力认识到,如果他失去对尼德兰财富和企业的控制,西班牙帝国就会无望地瘫痪。唯有尼德兰才拥有的先进工商业能给他带来所需的权力,维持他在辽阔疆土之上的权威。
After ruling for some forty years Charles V died in 1555. He was succeeded by his son, Philip II, who was even more absolutistic in his conception of royal authority and fanatic in his devotion to Rome. Taxes were raised. The constitutional privileges of many cities were withdrawn. Heresy was more severely repressed by royal edict than before. Philip recognized that if he lost control of the Netherlands with their wealth and enterprise, the Spanish empire would be hopelessly crippled. Here alone was to be found the industrial and commercial advance which could provide him with the power necessary to maintain his authority throughout his vast domain.

因腓力常常不在尼德兰,他就任命他的妹妹帕尔马的玛格丽特(Margaret of Parma)摄政,代表自己。玛格丽特摄政得到一个三人委员会支持,为首的是阿拉斯(Arras)大主教格朗韦勒(Cardinal Granvelle)。这委员会明目张胆地对贵族的权利与特权置之不理,而贵族一直以来在政治生活方面享有极大影响力,拥有人民的信任。从这时候开始,在所有贵族当中为首的奥兰治·威廉王子(Prince William of Orange)起来反抗西班牙暴政统治。他成为抵抗运动的领袖,后来从西班牙领主手中获得了北部省份的独立。
Since he was frequently absent, Philip appointed as regent to represent him his sister, Margaret of Parma. In this she was assisted by a council of three, chief of whom was Cardinal Granvelle the bishop of Arras. This council flagrantly ignored the rights and privileges of the nobility who always enjoyed great influence in political life and had the confidence of the people. From this time dates the opposition of Prince William of Orange, chief of all the nobles, to the Spanish tyranny. He became the leader of the resistance movement which in time wrested independence for the northern provinces from their Spanish overlord.

在查理五世统治期间,尽管颁布了许多反对异端的法令,但异端加增依然非常迅速,以至于他要制定某项新决议,好使尼德兰服从管束。1559年教皇颁布训谕,把这国家分成十五个主教教区,三个大主教教区,只有教皇才能任命教区职位。
During the reign of Charles V heresy had multiplied so rapidly despite the many edicts issued against it, that some new solution had to be proposed to keep the Netherlands in line. By the papal bull of 1559 the country was divided into fifteen bishoprics and three archbishoprics, appointments to which were made only by the pope.

此时,加尔文思想的种子已经进入尼德兰,赢得千万人跟从。加尔文的教导清楚、扼要地陈述基督信仰,以上帝的话语为唯一根基。它揭露了罗马教会严重的教义缺陷和泛滥的伦理滥权。除此外,它还诉诸上帝的律法,应许在一个宗教和政治日渐混乱的环境中带来某种秩序。这些教导也按照圣经勾勒出一种教会组织形式,可以在最为忧患的时代带来兴旺,因这组织形式完全独立于任何政治力量控制之外。通过这样的方式,信徒可以更有效地联合起来,远超重洗派个人和地方信徒联盟可能实现的联合。如此,日内瓦成了尼德兰的威登堡。
By now the ferment of Calvin's teaching had entered the Netherlands and won the allegiance of thousands. Here was a clear and simple statement of the Christian faith rooted solely in the word of God. It exposed the serious doctrinal defections as well as ethical abuses rampant in the Romish church. More than that, its appeal to divine law promised to provide some order, both religious and political, in a situation which grew more confusing and chaotic with every passing year. These teachings also outlined a church organization according to the Scriptures which could flourish in the most troublous times, since it was completely independent of all political control. By such means the believers could be unified in a much more effective way than the Anabaptistic individual and local associations of believers could ever hope to achieve. In this way Geneva became the Wittenberg of the Netherlands.

公认信条的作者
The Author of the Confession

在尼德兰加尔文主义宗教改革最富恩赐和影响力的领袖当中,其中一位就是古伊多·德布利(Guido de Bres),《比利时信条》的作者。这位勇敢的上帝福音的宣讲和教导者值得我们长久珍藏在心中,加以纪念。
Among the most gifted and influential leaders of the Calvinistic Reformation in the Netherlands was Guido de Bres, the father of the Belgic Confession. The memory of this intrepid preacher and teacher of the holy gospel deserves to be permanently enshrined in our hearts.

我们对这人的早年生活所知相对较少。我们不清楚他的出生日期,虽然有很有力的理由认为,那是在1522年。在德布利出生前不久,他的母亲听到了亨利·范朱特芬(Hendrik van Zutfen)大有能力的讲道,他是一位逃脱了逼迫者之手的奥古斯丁教团修士。当时他正在前往威登堡的路上,路过德布利出生的小镇蒙斯(Mons)。他母亲听完讲道后向上帝祷告,她若生下一个儿子,就求上帝让他成为一位传道人。她压根儿没有意识到上帝为她和她家人所做的安排,因为在这时候,她还是罗马天主教会一位忠心的成员。蒙斯是今天比利时境内埃诺(Hainault)省的主要城市。他的父亲名叫吉恩·德布利(Jean de Bres),是一位匠人;在教堂彼此竞争、以拥有描绘圣经故事场面的窗户为荣的年代,他绘制彩窗玻璃的能力所带来的收入,足以让家人过上舒适生活。
We know comparatively little of the early life of this man. The date of his birth is obscure, although there is good reason to believe that this was 1522. Shortly before his birth, de Bres' mother heard the vigorous preaching of Hendrik van Zutfen, an Augustinian monk who had escaped out of the hands of the persecutors. Now on his way to Wittenberg he traveled through Mons, the town in which de Bres was born. Upon hearing the message the mother prayed to God that her son, if she would give birth to a son, might also be a preacher. Little could she have realized what God had in store for her and her family, for at this time she was a faithful member of the Roman Catholio Church. Mons was the chief town of Hainault, a province in what today is Belgium. His father was Jean de Bres, an artisan whose ability to paint on glass earned for the family a comfortable living in those days when churches vied with each other in possessing windows adorned with Biblical scenes.

古伊多·德布利还是孩子的时候,就在罗马天主教会接受了信仰教导。他在他的一本著作中讲到这事实,他说他的祖辈是不信的人、拜偶像的人。他也看自己在一开始的时候是不信和盲目的人。他在相当年轻的时候接受了改革宗信仰,很有可能是因为听到了一位巡回讲道人的讲道,向人宣告被重新发现的单纯基督教信仰。似乎也有确凿的证据表明,他读了一些福音性作品——虽然国王颁令禁止,但这些作品却广泛传播。他认识到自己是罪人,并找到了在耶稣基督里的救恩与平安。
As a child Guido de Bres was instructed in the Roman Catholic faith. Of this fact he spoke by describing his forefathers in one of his writings as unbelievers and image worshippers He also regarded himself as being at first unbelieving and blind. Quite early in life he embraced the Reformed faith, possibly hearing one of the many wandering preachers who announced to the people the rediscovery of the simple Christian faith. There also seems to be strong evidence that he read some of the evangelical literature which at that time was widely disseminated in spite of the royal edicts. Coming under the conviction of his sins, he found salvation and peace in Jesus Christ.

由于民事官员毫不妥协地效忠罗马教会,逼迫成了当时的常态。在荷兰境内每一个地方,被怀疑是相信异端的人都被追捕;如果被找到,就会被折磨和被处死。在1547年,古伊多·德布利被迫逃亡。他到了英格兰,在爱德华六世统治之下,英格兰热烈欢迎所有认信宗教改革信仰的人。在他停留期间(持续了近五年之久),上帝护理性地使他被预备,好承担那将要完成的伟大工作。他和几位杰出的改革宗领袖有密切交往,他们同样为逃离逼迫来此,从他们那里他学到很多。约翰·阿拉斯科(John a Lasco),那位失去家园的波兰贵族,受命担任在伦敦的难民教会的牧师,并按照上帝的话语组织这间教会。达海努斯(Petrus Dathenus),后来以出色的福音讲道人和荷兰教会礼仪之父而闻名,也曾在英格兰度日。德布利接触的其他人还包括马丁·麦克尼乌斯(Martin Micronius),一位广受欢迎的讲道人,他为小孩子写的教理问答在教会内被长久使用;以及约翰·乌滕霍夫(John Utenhove),一位敬虔的贵族,他作上帝的器皿,将圣经和若干重要的宗教改革作品翻译成国人通用语言。
in one of his writings as unbelievers and image worshippers He also regarded himself as being at first unbelieving and blind. Quite early in life he embraced the Reformed faith, possibly hearing one of the many wandering preachers who announced to the people the rediscovery of the simple Christian faith. There also seems to be strong evidence that he read some of the evangelical literature which at that time was widely disseminated in spite of the royal edicts. Coming under the conviction of his sins, he found salvation and peace in Jesus Christ.

到了1552年,德布利回到故乡。他在国内游历四方,从这城到那城,传讲改革宗信仰,把小群信徒召聚组成教会。在这时候,他写了他的第一本著作,Le Boston de la Foy Chrestienne,《基督教信仰之杖》。该著作针对1547在巴黎发行、广受欢迎的一本书,揭露其中罗马天主教的错谬。德布利大量引用圣经,有时援引教父的教导,证明他和其他人所教导的是纯正有益的神的话语。这本书中讨论的不同话题值得我们留意,因为当中许多内容在我们这份公认信条里再次出现。作者用简单直接的语言教导读者的圣经教义包括:
By 1552 we find de Bres back in his homeland. Here he traveled widely, going from city to city to preach the Reformed faith and gather the small groups of believers into congregations. At this time he wrote his first book, Le Boston de la Foy Chrestienne, "The Rod ( cudgel, stick, or staff) of the Christian Faith." It militated against the errors of a Romish book, popular among many, which first appeared in Paris in 1547. By quoting voluminously from Scripture and appealing at times to the church fathers, de Bres demonstrated that what he and others were teaching was the pure and wholesome word of God. The various topics discussed in this book are worthy of attention, since many of these reappear in our Confession. In simple and straightforward language the author instructed his readers in the Scriptural doctrine concerning

上帝和祂的属性
基督和祂的属性
圣灵和祂的属性
上帝的律法
自由意志
我们称义的根基
功德
唯一的中保
教会和她的权柄
洗礼
向上帝认罪,与邻舍和好
主餐
圣经
召聚相信的人
婚礼
起誓
论禁食和食物,
尊崇圣徒
圣像
炼狱
无人能被强迫相信神
论逼迫信徒的民事长官
论民事权柄和它的能力
God and his attributes Christ and his attributes The Holy Spirit and his attributes The law of God Free will The grounds of our justification Merit The only Mediator The church and her authority Baptism Confession to God and reconciliation with one's . neighbors The Lord's Supper The Holy Scriptures The gathering of believers Marriage Vows On fasting and foods The veneration of the saints Images Purgatory That none may be compelled to faith On magistrates who persecute believers On the civil authority and its power

在这期间,他在里尔(Lille)的教会担任牧师,他勤勉工作,堪称楷模。
During this period he labored with exemplary devotion as pastor of the church at Lille.

当局发现他对人民的影响力日益增强,于是他被迫再次逃亡。这次他在美因河畔的法兰克福找到避难所,那些宣认福音信仰的人可以在这座德国城市脱离骚扰而得到安全。也许他在此时见到了加尔文,加尔文曾短时间到访这座城市。不久之后德布利离开那里前往瑞士,在洛桑和日内瓦学习。
When the authorities discovered his growing influence among the people, he was forced again to flee. This time he found refuge in Frankfurt on the Main, a German city where those who professed the evangelical faith were safe from molestation. Possibly he may have met Calvin at this time, who visited the city for a short season. Not long afterward de Bres left for Switzerland to study in Lausanne and Geneva.

1559年,他得以回到尼德兰南部地方。在那时他与凯特琳·拉蒙(Catherine Ramon)结婚,育有几个子女。他越发有活力和果效地委身于传讲纯正的福音。在腓力二世毫不让步的态度煽动下,西班牙大肆展开逼迫。所有离开罗马天主教会者,都被指控破坏国家秩序。这样的指控的产生主要出于恶意和误解,因为罗马天主教人士坚持要把卷入蒙斯特(Munster)悲剧的少数重洗派人士的极端做法归罪于所有接受更正教信仰的人。
In 1559 he was able to return to the southern Netherlands. At that time he married Catherine Ramon, with whom he had several children. With increasing vigor and effectiveness he devoted himself to preaching the pure gospel. The Spaniards, incited by the intransigeance of Philip II, opened the floodgates of persecution. All who broke with the Roman Catholic church were accused of undermining good order in the land. This charge was born largely out of malice and misunderstanding, since the Romanists insisted on imputing to all who embraced the Protestant faith the excesses of the small number of Anabaptists involved in the tragedy of Munster.

既是为了回应这些无端指责,也是为了教导信徒,古伊多·德布利预备撰写这份公认信条。此时他正在图尔耐这城作工,该城为查理五世1521年从法王手中夺取,但居民继续与法国人保持密切联系。在查理五世的命令下,1545年和1546年两位福音传道人在当地被烧死,这令地方民事长官极其不悦。现在腓力二世登基,在他的催促下,布鲁塞尔的宗教法庭密切关注图尔耐,因为该城对法国人和改教家都表示同情。1561年夏天,图尔耐发生了危及改革宗信仰传播的一件事。为数不少的居民自发参与一系列聚众唱诗篇(chantery)的活动,而这是当局严令禁止的。这似乎给罗马天主教提供了口实,指控所有接受“新教义”的都是扰乱城市和平秩序的人。德布利本人毫不犹豫地警告和反对这些“唱诗”活动,非常清楚这会激起当局的恼怒。帕尔马的玛格丽特在布鲁塞尔听到图尔耐城如此公然违反王命,就派遣了某些贵族担任特派员,调查情况并逮捕所有怀疑是异端的人。这就样,图尔耐的形势对德布利和他的会众而言变得非常紧急。当局逮捕了大量信众,最终牧师本人不得不再次逃离。
Both for the purpose of replying to these unfounded charges and of instructing the believers Guido de Bres prepared his Confession of Faith. At this time he was laboring in Tournai, a city which Charles V had wrested from the French king in 1521 but whose inhabitants maintained close contact with the French. The local magistrates were greatly displeased when as a result of edicts of Charles V two evangelical preachers had been burned to death there in 1545 and 1546. Now, however, Philip II was on the throne. Under his prodding the court of Brussels kept a watchful eye on Tournai because of its sympathies both for the French and for the reformers. In the summer of 1561 an event took place in that city which proved dangerous for the spread of the Reformed faith. Spontaneously quite a few of the inhabitants engaged in a series of "chanteries," public singing of the psalms which had been strictly prohibited by the authorities. This seemed to give credence to the Romish charge that all who embraced the "new doctrines" were disturbers of the peace and order of the city. De Bres himself had not hesitated to warn against these "chanteries," knowing full well that the ire of the authorities would be aroused. And when Margaret of Parma heard in Brussels that the city of Tournal had engaged in such open violation of the edicts, she sent a commission of certain nobles to investigate the situation and arrest all suspected of heresy. Thus the situation in Tournai became critical for de Bres and his congregation. Numerous arrests were made, and finally the minister himself was forced to flee once more.

德布利知道当局在各处搜捕他,就预备逃亡。1561111号晚上,他拿着包含他写作的的公认信条和写给地方民事长官的信的一小卷书,把它扔进城堡的围墙里,其中住着帕尔马的玛格丽特派来的专员。这位改教家成了严厉无情搜捕的对象,他藏身和保存藏书的花园小房子在这期间被烧成平地。他被当局当作逃犯通缉,人头被悬赏,模拟人像被焚烧。
Knowing that the authorities were searching for him everywhere, de Bres made preparations for his escape. During the night of November 1, 1561, he took a copy of the small volume which contained his Confession of Faith together with a letter addressed to the local magistracy and tossed this over the castle wall. Here the commissioners of Margaret of Parma were lodging. The reformer became the object of an intense and relentless search, during which the small garden house in which he lodged and kept his library was burned to the ground. He was declared an exile with a price upon his head and burned in effigy.

156112月到15667月,这位神的仆人被迫住在国外。他在迪耶普(Dieppe)、亚眠(Amiens)、蒙迪迪耶(Montdider)和色当(Sedan)努力开展上帝话语的事工,这些都是法国城市,改革宗信仰在其中赢得了众多跟从者。这期间他也写书反对重洗派,书名是La racine, source et fondamente des Anabaptistes(《重洗派的根源与基础》)。他在色当服事教会的几年,担任法国显赫的贵族布永公爵(Duke of Bouillon)的牧师。他不时短途旅行前往安特卫普和布鲁塞尔,秘密会晤改革宗教会和他们的牧师。他与奥兰治·威廉王子也有接触,后者希望加尔文主义者和路德宗人士可以有更密切联系,好让荷兰从西班牙独立出来的努力得到德国诸侯的协助。
From December 1561 to July 1566 this man of God was compelled to remain on foreign soil. He labored in the ministry of the word in Dieppe, Amiens, Montdider and Sedan, all cities of France wherein the Reformed religion had won many adherents. At this time he also wrote his book against the Anabaptists, entitled La racine, source et fondamente des Anabaptistes, "The root, origin and basis of the Anabaptists," At Sedan, where he served the congregation for several years, he was pastor of the duke of Bouillon, one of the chief noblemen of France. From time to time he made short journeys to Antwerp and Brussels, conferring in all secrecy with the Reformed congregations and their pastors. He was also in contact with Prince William of Orange, who desired closer affiliations between the Calvinists and the Lutherans in order to secure the assistance of the German princes in the Dutch struggle for independence from Spain.

虽然德布利为促进法国改革宗信仰的事业做了大量工作,尼德兰南部的人还是非常希望他能回国。在这如此盛情的邀约下,他来到瓦朗谢讷(Valenciennes),在此与佩里格林·德·拉·格朗日(Peregrin de la Grange)一起牧养一间大型教会,因为镇上大部分居民都认信了加尔文主义的教义。他回国不久,反对圣像的骚乱爆发。人们武力闯入和玷污罗马天主教的圣所,所有圣像和圣物都被无情摧毁。瓦朗谢讷镇的居民也参与了这场运动。这对罗马天主教人士是公然亵渎和不敬的举动。市镇当局大多数是天主教人士,他们对此勃然大怒。皇帝颁令宣告这城公然背叛之罪。皇兵围城,三个月后,这城投降。教会的两位传道人在混乱中成功逃脱,但几天后,他们被捕入狱。在此期间,古伊多·德布利带着极大信心的安慰写信给妻子儿女和母亲。最后,在1567530日晚上,德布利在坚定拒绝放弃改革宗信仰之后被执行绞刑,他的尸首被焚烧,骨灰撒在从城市旁边流过的斯海尔德河的水面上。就这样,一位信心英雄的地上生涯结束了。他虽然死了,但通过他的作品,特别是《比利时信条》,在今天仍然对我们说话。
Although de Bres did much to further the cause of the Reformed faith in France, the people of the southern Netherlands greatly desired his return. Under such affectionate pressures he settled for a season in Valenciennes. Here with Peregrin de la Grange he assumed the spiritual care of a large congrega tion, since a majority of the town's inhabitants had professed the Calvinistic doctrines. Not long after his return the iconoclastic disturbances broke out. Roman Catholic sanctuaries were violently entered and profaned, while all images and relics were ruthlessly destroyed. Also the townspeople of Valenciennes took part in this movement. To the Romanists this was an act of gross sacrilege and blasphemy. The indignation of the authorities, most of whom were adherents of that church, knew no bounds. By royal edict the city was declared guilty of open rebellion. The soldiers of the emperor besieged the city, which capitulated after three months. Both of the preachers managed to escape in the confusion which reigned. But after a few days they were captured and imprisoned. During this time Guido de Bres wrote letters of great faith and consolation to his wife and children as well as to his mother. Finally on the night of May 30, 1567, having stedfastly refused to repudiate the Reformed religion, de Bres was hanged. His body was burned, and its ashes scattered on the waters of the Schelde river which ran alongside of the city. Thus ended the earthly career of one of the heroic champions of the faith. But through his writings and especially the Confession of Faith he, being dead, still speaks to us today.

公认信条之前的作品
The Antecedents of the Confession

人经常肤浅地认为,公认信条是由一个人或几个人写成的作品。没有什么是比这更偏离真相的了。《比利时信条》明确显出当时尼德兰人共同领受的信仰的特征。为证明这一点,我们多少有必要回顾在这份文件历史上的前身。
Often the creeds are superficially judged to be the work of one or a, few men. Nothing is farther from the truth. The Belgic Confession expressly manifests the earmarks of the faith which was commonly received by the people of the Netherlands in those days. To demonstrate this somewhat it will be necessary to review the historical antecedents of this document.

纵览德布利的一生和工作,可以看到他是约翰·加尔文的一位热心和大有能力的门生;加尔文是勇敢的日内瓦改教家,教导了当时欧洲成千上万难以计数的人。在德布利的藏书中,就是图尔耐城里、后来被皇帝的仆从烧毁的花园房子里的藏书,有若干是加尔文的著作。毫无疑问,给这位尼德兰传道人带来最深印象的著作,就是《基督教要义》。《比利时信条》的许多字句和大部分论证,显示出它在很大程度上依赖这部杰作。
As the survey of the life and labors of de Bres evidenced, he was an ardent and able disciple of John Calvin, the lionhearted reformer of Geneva and teacher of countless thousands in Europe of his day. In the library of de Bres, secluded in the garden house at Tournai and burned by the minions of the emperor, were several of Calvin's works. Undoubtedly the work which made the profoundest impression upon this Netherlands preacher was the Institutes of the Christian Religion. Many phrases and much of the argument of the Confession of Faith demonstrate a large measure of dependence on this illustrious book.

《基督教要义》的第一版于1536年发表,当时加尔文只有二十六岁。起初这位改教家打算把他写的这本只有五章的小书用来教导人纯正的信仰。但听说在法国皇帝统治范围内对接受更正教教义者严厉逼迫,加尔文就不仅加上第五章也是最后一章,揭露罗马教会许多最丑陋的错误,还给法国国王法兰西斯一世写了一份前言。这是一篇护教文,为改革宗信仰辩护,直到今天都享有赞誉,是同类法国文学作品中最优秀的篇目之一。它开篇的句子以尊敬的语气解释了加尔文的写作目的:
The first edition of the Institutes appeared in 1536 when Calvin was only twenty six years old. Originally the reformer had intended his little work, which comprised only five chapters, to serve as a means of instructing the people in pure religion. But having heard of the bitter persecution which raged in the dominions of the. French king against those who embraced Protestantism, Calvin added not only the fifth and last chapter wherein were exposed many of the most heinous errors of Rome but also a preface to Francis I, king of France. This was an apology or defence of the Reformed religion, admired to this day as one of the noblest pieces of French literature of its kind. The opening sentences explained Calvin's purpose admirably.

刚开始写这本书时,我完全没有想到最后会将此书献给国王陛下。我唯一的目的是想传授一些基本的真理,使一切热衷于信仰之人成为真正敬虔的人。我知道,在我的法国同胞中,有许多渴慕基督的;然而,我发现他们中间很少有人对基督拥有最基本的认识。我着手写这本书就是为了他们。本书简明而基础的教导方式就可以证明这一点。但我发现陛下的国中有一些恶人,怒气冲冲,使得在你所统治的区域,纯正的基督教信仰难有立锥之地。因此,我认为,我若用这同一本书,一方面教导他们,另一方面向陛下您陈明我的信仰,这样做是有益的。陛下从中会了解到,在您所统治的国中到处杀人放火、扰乱社会的那些疯狂之人所恨恶的是怎样的教义。
   "When I began this work, Sire, nothing was further from my thoughts than writing a book which would afterwards be presented to your Majesty. My intention was only to lay down some elementary principles, by which inquirers on the subject of religion might be instructed in the nature of true piety. And this labour I undertook chiefly for my countrymen, the French, of whom I apprehended multitudes to be hungering and thirsting after Christ, but saw very few possessing any real knowledge of him. That this was my design, the book itself proves by its simple method and unadorned composition. But when I perceived that the fury of certain wicked men in your kingdom had grown to such a height, as to leave no room in the land for sound doctrine, I thought I should be usefully employed, if in the same work I delivered my instructions to them, and exhibited my confession to you, that you may know the nature of that doctrine, which is the object of such unbounded rage to those madmen who are now disturbing the country with fire and sword. . ."
   
很重要的是要注意到,德布利写的这份公认信条也同样为这双重目的服务。这位作者已经从加尔文的学校学到了许多东西;他设想自己于教会的位置,既是为纯正的教义辩护的护教者,也是耐心教导基督羊群中那些小羊的教师。他的作品毫不掩饰带着那位伟大改教家的印记,但他并不是盲从加尔文。他知道如何使用让尼德兰教会心生共鸣的语句,表述那合乎敬虔的教义。因此,这份公认信条并不仅仅是重复《基督教要义》的话。它全面并深刻地吸取了《要义》的教导,把它们陈述出来,并用德布利自己的语言加以概括。
It is significant to note that de Bres' Confession of Faith served the same dual purpose. The author had learned his lessons well in the school of Calvin, assuming his place in the church both as an apologist for sound doctrine and as a patient teacher of the little ones who belonged to Christ's flock. Unabashedly his writings bear the stamp of the great reformer. Yet he did not follow Calvin slavishly. He knew how to present the doctrine which is according to godliness in words which struck a responsive chord in the heart of the Netherlands churches. Thus the Confession is more than a mere reproduction of the Institutes. It takes the teachings so beautifully and comprehensively set forth on its pages and summarizes them in language which is de Bres' own.

就在这份公认信条出现的前几年,在讲法语的地区发生的事件,进一步证明《基督教要义》直接影响了这份公认信条的措辞。
That the Institutes had a direct influence on the formulation of our Confession of Faith is further evidenced by what took place in French-speaking lands during the years immediately preceding its appearance.

加尔文已经把他这本小册子(起初几个版本确实是小册子)不仅献给了法国国王,还特别献给了法国人民。他们都读了这本书,深受其内容的影响。当局的政治和宗教政策常常改变,但改革宗信仰却是被大部分的人口所接受。众人都或多或少与罗马天主教的教义和敬拜公开地决裂。几乎每一座城市、城镇和乡村,都有一群群的改革宗信徒聚集在一起。认识到约翰·加尔文,作为他们自己的一员,是基督里属灵的父和教师,他们都指望从日内瓦得到带领。他们在大量的难题上、不断地寻求他的建议,在保卫和传播宗教改革原则的过程中这些问题曾困扰他们。《高卢信条》(或称《法国信条》)就是在这样的情形中产生。
Calvin had directed his little book (for this it indeed was in its initial editions) not only to the French king but more especially to the French people. These both read and were profoundly influenced by its pages. In spite of frequent shifts in political and religious policy on the part of the authorities, the Reformed faith was embraced by a large segment of the population. Multitudes broke more or less publicly with Romish doctrine and worship. In nearly every city, town and village groups of Reformed believers gathered together. These all looked to Geneva for leadership, recognizing in John Calvin, one of their own number, a spiritual father and teacher in Christ. Continually they sought his advice on the numerous problems which perplexed them in defending and propagating the principles of the Reformation. Out of this situation the Gallican (or French) Confession was born.

在普瓦捷(Poitiers)的教会会众出现了分歧,并非所有成员在神圣预定的教义当如何表述和相信上达成一致。虽然他们都认识到,这教导是圣经清楚断言的,也构成了加尔文对基督教信仰解释不可分割的一部分。为解决这一难题,会众们就去寻求临近教会的建议与帮助。按这次会议的决议,法国所有的改革宗教会应当有一份共同的信仰告白的服事,“这样,就没有怪异的意见可以渗透进来”。大家表达了这样的希望,所有法国教会召开一次全国大会。虽然在城乡间爆发的逼迫不断,信徒们面对生命危险,但代表们仍然于1559年聚集在巴黎开会。
In the congregation of Poitiers dissension appeared. Not all the members agreed on how the doctrine of divine predestination ought to be formulated and believed. That this teaching was clearly affirmed in Holy Scripture and constituted an integral element in Calvin's exposition of the Christian faith they all recognized. To resolve their difficulty, the congregation sought the advice and help of neighboring churches. In the judgment of this assembly all Reformed congregations in France would be admirably served by a common confession, "so that no strange opinions might creep in." The desire was expressed for a general synod of all the French churches. While persecution was raging through city and countryside and believers stood in jeopardy of their lives, the delegates met in Paris during 1559.

会议的这些计划被托付给了加尔文。可能今天的我们会觉得奇怪,这位改教家敦促那些与他开会的人,不要计划为法国教会制定一份通用的公认信条。他担心在一段时间之后,这会妨碍了所有更正教真信徒的合一。但是加尔文没能说服教会的代表,于是他就为他们预备了一份公认信条的初稿,由来到日内瓦的代表及时呈递给巴黎大会。
Plans for such a synod had already been submitted to Calvin. Strange as this may seem to us today, the reformer urged those who conferred with him not to pursue their plan to draft a general confession for the French churches. He feared that this might in time prove to be a hindrance to the unity of all true Protestant believers. But when the representatives of the churches could not be dissuaded, Calvin prepared for them a tentative confession of faith. This was in due time presented at the synod of Paris by the delegates who had been to Geneva.

这份信条初稿是对《基督教教义》的概括。代表们对这初稿如此满意,以至于压倒性地加以采纳,未作任何重大修改。值得留意的是,教会起草《高卢信条》,是为要保守改革宗教会在真道中和平与合一。但不久之后它也被人使用,在法国国王面前做护教和见证的工作。
This tentative confession was a summary of the Institutes. So pleased were the delegates with this draft, that it was overwhelmingly adopted without any significant changes. It deserves to be noted that the Gallican Confession was drawn up to preserve the peace and unity of the Reformed congregations in the true faith. Yet it soon came to be used as an apology and testimony to the French king.

大会决定除非情形迫不得已,就不把这份文件呈现给国王。但代表们没有料到,这迫不得已的情形很快就会出现。加尔文曾把《基督教教义》献给法兰西斯一世,这人此时去世已久。早在1547年,亨利二世已经登上法国国王宝座。而这次教会会议在巴黎召开后不到一个月,这位国王便因为在庆祝女儿结婚的邀请赛上受到致命伤,突然去世。之后他的儿子法兰西斯二世继位。更正教人士迫切盼望这位新国王能颁布所必要的许可,让他们可以不受骚扰地按照上帝的话语敬拜。他们相信,如果这位年轻的统治者了解他们出于无亏良心所信的,就会下令停止逼迫。因此在第二年,这份信条的第一版便由法国改革宗教会八位代表组成的代表团,公开呈献给国王。此后不久法兰西斯二世也去世,查理九世接替王位。到了1561年,《高卢信条》又被公开献给他审阅。就这样,这份信条同样几乎是从一开始就发挥了双重作用:教导教会,以及告知世界关于上帝话语的正确教义。
The assembly itself' had decided not to present the document to the king except under extreme necessity. Little did the delegates realize how soon such necessity would arise. Francis I, to whom Calvin had dedicated the Institutes was now long since dead. In 1547 Henry II had ascended the throne of France. Less than a month after the synod had gathered in Paris, this king died unexpectedly after receiving a fatal wound at a tournament held in honor of the marriage of his daughter. He was followed by his son, Francis IL From the new king the Protestants fervently hoped to receive the necessary royal permission to worship God according to his word without molestation. They were convinced that if only the youthful ruler were acquainted with what they in good conscience believed, he would order a cessation of persecution. Thus the first edition of this creed was publicly presented to the king during the following year (1560) by a delegation of eight representatives of the French Reformed churches. Shortly thereafter Francis II also passed away to be succeeded by Charles IX. Now in 1561 this Gallican Confession was presented publicly to him for his perusal. Thus also this creed served almost from its inception the double purpose of instructing the church and acquainting the world with the true doctrine of God's word.

《比利时信条》显然是法国教会采纳的这份公认信条的产物。
The Belgic Confession is plainly the child of the creed adopted by the French churches.

它的第一版用法语写成(法语版被人认定是最初的版本),直到1561年才付梓发行。但是德布利在近两年前就已开始他这份爱的工作。激发他如此行的,主要是他祖国可悲的信仰分裂状况,以及信徒们渴求对他们信仰的某种系统化却简明的陈述。他做这工作的一个主要动因,无疑是罗马天主教人士再三地控告接受改革宗教导的人,将他们与重洗派相提并论,当作扰乱国家和平与秩序之人。根据一份古老的记述所载,作者曾让萨拉维亚(Saravia)看了这些信条,萨拉维亚彼时正要前往日内瓦,他认可这份公认信条的形式与内容,并把它交给加尔文和日内瓦其他神学家传阅。这些人敦促到访的萨拉维亚恳请德布利不要为改革宗教会撰写另一份信条陈述,而是满足于法国教会1559年在巴黎采纳的那份信条。有近两年的时间,德布利显然是听从了这意见。
The first edition, penned in French which must be regarded as the original, did not appear in print until 1561. However, de Bres had begun his labor of love nearly two years earlier. To this he was prompted largely by the tragic religious divisions of his land as well as the thirst of the believers for some systematic but withal simple statement of their faith. One of the chief incentives to this work was undoubtedly the charge which the Romanists repeatedly hurled against those who embraced the Reformed teachings, ranging them along with the Anabaptists as disturbers of the peace and order of the country. An old account informs us that the author showed these articles to Saravia who at the time was on the point of journeying to Geneva. Saravia, who approved of their form and content, showed them to Calvin and the other Genevan theologians. These men urged their visitor to plead with de Bres not to prepare another creedal statement for the Reformed churches but content himself with the confession which the French churches had adopted in Paris in 1559. For nearly two years de Bres apparently followed this advice.

虽然加尔文和其他人敦促德布利采用《法国信条》,供尼德兰南部讲法语的教会直接使用,德布利却仍在1561年发表了自己所写的这份信条。我们只能推测有哪些重要原因促使他如此行动。冯克(Vonk)认为,这基本上是出于一种谨慎考虑和关注,即对众教会灵命的关心;也是出于同样考虑让加尔文反对他发表这份公认信条。这种关注促使他追求那对教会安全和发展而言最好的事。我们应当记住,布鲁塞尔的法庭不太会偏向任何来自于法国的东西。法国的加尔文主义者尤其是怀疑对象,因为流进低地国家的许多禁书是在法国城市印刷。另外,德布利当时住在图尔耐这座城市,受到皇家当局严密监视,免得它与法国的联系进一步加强。信仰和政治形势似乎表明,教会有充分理由制定一份能独一无二代表在尼德兰已兴起的改革宗教会的公认信条。
Although Calvin and others had urged him to make use of the French confession which could readily be employed by the French-speaking congregations of southern Netherlands, de Bres published his own confession in 1561. We can only surmise what some of the weighty reasons were which prompted him to follow this course. Vonk suggests that basically it was the same circumspection and care which inspired Calvin to advise against this, namely, the spiritual care of the churches. This urged him to seek that which was best for their safety and growth. We should remember that the court at Brussels had little reason to regard anything that came from France with favor. Especially the French Calvinists were suspect, since many of the forbidden books which entered the Lowlands were printed in the cities of France. In addition, the city of Tournai, in which de Bres lived at the time, was carefully watched by the royal authorities lest its ties with France be strengthened. The political as well as the religious situation would seem to indicate sufficient warrant for formulating a Confession of Faith which would uniquely represent the Reformed congregations which had sprung up in the Netherlands.

在某种程度上,德布利使用了巴黎会议的成果。在很大程度上,他的公认信条处理的是基督信仰同样的重大主题,用词常常近乎一模一样。不过他的作品不仅是翻译,或者对《高卢信条》略微修订而已。《高卢信条》进行详细阐述的地方,《比利时信条》则是简短讨论教义。任何用心比较这两份信条陈述的人都能清楚看到这点。
In some measure de Bres drew upon the work done by the synod of Paris. To a large degree he deals in his Confession with the same major themes of the Christian faith. Often the language is almost identical. Yet his work was not merely a translation or even a slight emendation of the Galilean Confession. Where the one speaks at great length, the other discusses some doctrines with brevity. This will become apparent to anyone who takes pains to compare these two creedal formularies.

德布利的著作表明的也不是他个体和私人的意见。有非常多迹象表明,他与尼德兰其他改革宗牧师有长久而富有成果的接触。作者写作和发表这份改革宗信仰的护卫书时,可能征询了法布里希乌斯(Fabricius)的意见,这人是著名的安特卫普殉道者。标题页表明,有几个、可能是许多人,知晓德布利正在做的事并给予他鼓励。我们看到初版的标题是:“公认信条,与分散在全尼德兰、渴望按照我们的主耶稣基督纯正的神圣福音生活的信徒一致认同而起草。”我们完全可以相信,德布利与安特卫普教会、与那地方的改革宗母会的会众,最肯定的是与她的牧师们,曾讨论这份公认信条内容。在1561年底之前,这份公认信条就以《安特卫普公认信条》之名广为人知。德布利似乎没有向自己的会众隐藏他的作品。在1561111号那令人难忘的夜晚,被抛掷进图尔耐城堡墙内的那本书里面夹带了一封信,信里包含这份公认信条,德布利在信中声明:这份文件是以图尔耐市民的名义呈给当局,他们当中大多数人认信文件中的教义。此外,德布利也提到,整个国家有不下十万人持守这份信条所表达的改革宗信仰。
Nor was the work of de Bres the expression_ of personal and private opinion. There are too many indications that he was in long and fruitful contact with other Reformed pastors in the Netherlands. It seems likely that the author in writing and publishing this defense of the Reformed faith consulted with Fabricius, the well-known martyr of Antwerp. The title page indicates that several, possibly many, were acquainted with what de Bres - was doing and encouraged him. In the original edition we read as title: "Confession of Faith. Made with common consent (agreement) by the believers who are scattered throughout all the Netherlands, who desire to live according to the purity d the holy gospel of our Lord Jesus Christ." There is every reason to believe that the Confession itself was discussed with the congregation of Antwerp, the mother-church of the Reformed in that area, and most certainly with its pastors. Before the end of 1561 it was widely known as "the Confession of Antwerp." Nor does it seem that de Bres concealed his work from his own congregation. In the letter appended to the book containing the Confession which was thrown over the wall of the castle of Toumai on that memorable night of November 1, 1561, he stated that this document was presented to the• authorities in the name of the citizenry of Tournai, the majority of whom professed the doctrine which it contained. In addition, de Bres mentioned that throughout the land no less than one hundred thousand were adherents of the Reformed religion as set forth in his Confession.

这一切都给我们带来重要且有趣的亮光,帮我们理解我们也接受的这些条文。《比利时信条》完全符合开始由奥古斯丁系统阐述、其后由路德和加尔文重新发扬光大的历史性基督教会的教义。比起法国教会认信的那份信条,这份信条用词不太激烈,特别是在驳斥罗马天主教教导方面;《比利时信条》正面诉诸上帝的话语,而不是用公开攻击的方式驳斥天主教教导。它更多关注重洗派对圣经纯正教义的偏离。毫无疑问,这是因为这些分裂分子在低地国家远比在法国人数更多,影响力更大。在例如三位一体、道成肉身、教会、圣礼和最后审判这些教义要点上,它的阐述也更详细。尤其在这些问题上,改革宗人士与重洗派人士之间有不断的辩论。但整份公认信条强调的是积极而非消极,表明圣经的教导、教训安慰信徒,而不是攻击对手。沙夫(Schaff)的判断是:“总体而言,除了在它八十多年后写成的《威斯敏斯特信条》之外,它是对加尔文主义教义体系进行简要陈述的作品中最好的一部。”
All this sheds important and interesting light on these articles of faith which we also embrace. The Belgic Confession is in full accord with the doctrine of the historic Christian church as first systematized by Augustine and thereafter revived by Luther and Calvin. This creed is less polemical than that of the French churches, especially in its opposition to Romish teachings which are refuted rather by a positive appeal to God's word than by open attack. More attention is devoted to the departures of the Anabaptists from the sound doctrine of the Scriptures. This is undoubtedly because these sectaries were far more numerous and influential in the Lowlands than in the French kingdom. On such points of doctrine as the Trinity, the incarnation, the church, the sacraments and the final judgment it is also more elaborate. On these issues particularly the Reformed were engaged in continual debate with the Anabaptists. Yet the emphasis throughout is positive rather than negative, setting forth the teaching of the Bible for the instruction and consolation of the believers rather than attacking the opposition. Schaff judges that "it is, upon the whole, the best symbolical statement of the Calvinistic system of doctrine, with the exception of the Westminster Confession which was written some eighty years later."

这份公认信条的初版
The First Edition of the Confession

在扔进图尔耐城墙的包裹里有一封信和一本小书。因为在尼德兰之外已经找不到准确的抄本,我们对德布利著作最初版本的好奇心只会越发强烈。
In the packet tossed over the wall of Tournai's castle were a letter and a little book Because exact copies are not found outside of the Netherlands, our curiosity concerning this first edition of de Bres' work is aroused.

这封信用尊敬的语气写给摄政者帕尔马的玛格丽特派遣到图尔耐的贵族专员,这些人领受了命令,要维持这城的和平,并揭发和灭绝持守改革宗信仰的人。在这包裹落入他们手中之后不久,这些专员写信给上级。他们说这封信太长,无法抄写,所以只发送对它内容的概括。德布利在这信中恳请当局停止逼迫无辜单纯的百姓,这些人并没有反抗国王或他的代表。只有信的这个概要被保留了下来,可以在布鲁塞尔皇家档案馆找到。
The letter was a respectful address to the lords commissioners sent to Tournai by the regent, Margaret of Parma. They had been ordered to preserve peace in the city while uncovering and exterminating adherents of the Reformed faith. These commissioners wrote their superior shortly after the packet came into their hands. They stated that the letter was too long to be copied, and therefore they sent only a summary of its contents. In it de Bres pleaded with the authorities to cease their persecution of an innocent and simple people who had not rebelled against either the crown or its representatives. Only this summary has been preserved and can be found in the royal archives in Brussels.

而这份公认信条,其法文初版或荷兰文初版(于1562年发表),有许多年人无法找到其抄本。在那些可怕的年代,宗教裁判所的裁判官严密地搜查受怀疑的信徒家,销毁非法书籍,人们以为这初版的所有抄本都已失传了。但是在1855年,又在1862年,人们先后发现了两种初版各一份抄本。它们被复制,原件现存于荷兰海牙的皇家图书馆。
For many years there was no known copy of either the first French or the first Dutch edition (published in 1562) of the Confession. So well had the inquisitors of those fearful years done their work in searching the houses of suspected believers and destroying illicit literature, that all copies of these first editions were deemed lost. But in 1855 and then again in 1862 a copy of each was found. These were reproduced and thereupon the originals were deposited in the Royal Library at the Hague, Netherlands.

所有对这份早期改革宗信条感兴趣的人,都应特别留心来看这本小书的内容。
For all who are interested in this early Reformed creed the contents of the little book are worthy of some special consideration.

在首页或标题页是常规的内容。这是一份公认信条,因此标题写作:“与分散在全尼德兰的信徒一致认同而起草。”中间位置是版画图案,环绕图案四周是诗篇102:27的拉丁文译文:“天地都要灭没,惟有主是长存。”在下面是引用彼得前书第3章的经文:“有人问你们心中盼望的缘由,就要常作准备,以温柔、敬畏的心回答各人。”页面的底部用粗字体标注出印刷日期:1561年。
On the first or title page we find what we would expect. This is a Confession of Faith, so the title reads, "Made with common consent (agreement) by the believers who are scattered throughout all the Netherlands . . In the center is an engraving surrounding which are the words of Psalm 102:27, freely translated into Latin: "They all shall perish, but the Lord shall abide." Below, the text from I Peter 3 is quoted, "Be ready always to give answer to every man that asketh you a reason concerning the hope that is in you." At the bottom of the page the date is given in bold, type- 1561.

2页是一首写给这地法官和君王的诗,敦促他们对那些为忠于基督福音的缘故来到他们面前的人作出公义判决。
The second page contains a poem addressed to the judges of the land and the king, urging that just decisions be made concerning those who appeared before them for the sake of their allegiance to the gospel of Christ.

接着是一封写给当时统治着西班牙、以及德国和尼德兰大部地区的君王腓力二世的长信。德布利用一种强有力而迷人的文风,为那位良善忠信大牧人之群羊的性命求情。他们被指控为企图从腓力手中夺取王权的革命分子,德布利谴责这是诬告。国王应从被告者的见证知道,他们聚会时经常为所有掌权管辖他们的人、特别是他们的国王祷告。并没有人抗拒缴纳税赋。通过频繁引用经文,作者试图证明这些人愿意在生活中完全地顺服圣经。人也不应把他们看作是随时偏听各种新理论的分裂分子、异端分子,因为他们的目标,是使福音讲道恢复合乎圣经的纯正。信的结尾是为国王献上的一个祷告。在此我们看到,德布利受从加尔文所学的影响之深。
Thereupon follows a lengthy address to king Philip II, at the time ruler of Spain, much of Germany and the Netherlands. In compelling and charming style de Bres pleads for the lives of the sheep of the good and faithful Shepherd. The accusa-tioni that they are revolutionaries who would wrest the royal scepter out of Philip's hand is denounced as false. The king should know from the testimonies of the accused that in their gatherings prayers were regularly offered for all those in authority over them and especially for their king. Not one had ever refused to pay tax or toll. With great frequency the author quotes from the Holy Scriptures to demonstrate that these people desired to live in all obedience to the sacred writings. Nor should they be considered schismatics and heretics who readily gave ear to new theories, since their aim was to restore the preaching of the gospel to its purity according to the Bible. The letter closes with a prayer offered for the king. Here we see how well de Bres had been taught in the school of Calvin.

为了向读者更具体地介绍公认信条本身,他引导他们关注在人前见证救主的责任。为此他引用了五处相关的圣经经文,“按照这些经文,所有信徒都被劝勉在人前承认他们的信仰”。见证属于基督徒生活的本质内容,德布利用经文证实这一点。“凡在人面前认我的,我在我天上的父面前也必认他;凡在人面前不认我的,我在我天上的父面前也必不认他。”(太10:32-33)“凡在这淫乱罪恶的世代,把我和我的道当作可耻的,人子在祂父的荣耀里,同圣天使降临的时候,也要把那人当作可耻的。”(可8:38;参路9:26)他再次使用了标题页引用的经文(彼前3:15)。另外两处引用的经文是:“因为人心里相信,就可以称义;口里承认,就可以得救。”(罗10:10)“我们若不认祂,祂也必不认我们。”(提后2:12b
To introduce his readers more specifically to the Confession itself, he directed their attention to the duty of witnessing to the Savior before men. This he did by quoting five pertinent passages from Scripture, "according to which all believers are exhorted to make confession of their faith before men." Witnessing belongs to the essence of the Christian life. This de Bres substantiates by his use of these texts. "Everyone therefore who shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven." (Matt. 10:32, 33) "For whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels." (Mark 8:38; Luke 9:26) The quotation on the title page is repeated. (I Peter 3:15) Two more texts are cited. "With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." (Rom. 10:10) "If we shall deny him, he also will deny us." (II Tim. 2:12)

接下来,在“真实的基督教认信,包含灵魂永远得救之事”的标题之下,就是公认信条本身。每一条款都用数字标记,但未提供标题。在边注位置附有大量教义所基于的经文。不引用经文的地方很少,这方面的例子比如第456条。但和第七条相配的有非常大量的参考经文。这本书的结尾是向低级民事官员发出的呼吁,因为大多数信徒被怀疑相信异端、或开展革命活动而被捕时,需要面对的就是这些人。德布利提醒这些掌权的人,他们是上帝的用人,被命赏善罚恶的。基于此他呼吁他们更善待那些无辜的人,这些人正被凶残囚禁、折磨和剥夺财产。他敦促民事官员,不要未经听审,就根据那些狂热追随宗教性的错误的人,或信徒敬虔生活对他们构成难以忍受的责备之人散布的诬告,定信徒为有罪,而是应当按真理和公义判决,免得上帝的忿怒临到他们身上。
Now follows the Confession itself under the title, "True Christian Confession, containing the eternal salvation of souls." Each article is indicated by number, but no captions are provided. In the margins appear a large number of texts on which the doctrine is based. Rarely are no Scripture passages cited, as for example in connection with articles 4, 5, and 6. The seventh article, however, is accompanied by an unusually large number of references. The book ended with an appeal to the lower magistrates, with whom most of the believers had to deal when apprehended on suspicion of heresy or revolutionary activity. De Bres reminds these authorities that they are servants of God appointed to punish evildoers and protect the good. On this basis he appeals for better treatment of the innocent who were being brutally imprisoned, tortured and impoverished. Instead of condemning them unheard on the basis of the false reports circulated either by those who fanatically pursued their religious errors or by those to whom the godly lives of the believers were an unbearable 'reproach, the magistrates are urged to judge according to truth and righteousness, lest God visit upon them his wrath.

正是这本小小的书册,如此准确地重现了在试炼的时代里活在尼德兰民众内心和生命中的信仰,它已成为全世界改革宗教会的珍宝。
It is this little book, which so accurately reproduced the faith which lived in the hearts and lives of multitudes in the Netherlands during those trying times, which has become the treasure of Reformed churches throughout the world.

[1]本文是彼得·德荣所著的《教会向世界的见证》一书的导言部分,该书是《比利时信条》的注释书。PeterY. De Jong, The Churchs Witness To The World (St.Catharines, Canada: Paideia Press, 1980). 取自http://reformationalpublishingproject.com/pdf_books/Scanned_Books_PDF/TheChurchesWitnessToTheWorld.pdf20191110日存取。——编者注



比利时信条:教会向世界的见证(下
/Peter Y. De Jong  /梁曙东  /述宁
PeterY. De Jong, The Church’s Witness To The World , Preface ,(St.Catharines, Canada: Paideia Press, 1980).