耶穌是彌賽亞是因為......埃及？
Jesus is the Messiah because of…Egypt?
作者：傑西·約翰遜（Jesse Johnson） 譯者：誠之
https://thecripplegate.com/jesus-is-the-messiah-because-of-egypt/
https://www.h-land.us/blog/676961d0-42dc-11eb-b19a-bf27b5e55994
 

你有沒有考慮過，地理環境對認定耶穌是真正的彌賽亞有多麼重要？馬太福音第二章描述了耶穌出生前後那不可思議的情況，將此認定為是先知預言的應驗，馬太所指出的三個先知預言都是地理上的——耶穌是彌賽亞，因為祂被趕到了埃及，祂的被擄在拉瑪引起了哭泣，然後祂又回到了拿撒勒（太二15、17、23）。

Have you ever considered how significant geography was in the identification of Jesus as the true Messiah? Matthew 2 describes the incredible circumstances around the birth of Jesus as the fulfilment of prophecy, and all three prophecies he points to are geographic—Jesus is the Messiah because he was driven to Egypt, his exile caused weeping in Ramah, and he returned to Nazareth (Matthew 2:15, 17, 23).
 
這三個預言的地點都顯明了「預表論」（typology）的要素——我所說的預表論是指《舊約》中有一系列的事件，對救主的模樣作了一個粗略的描述，然後這個描述由耶穌來填補（filled in）。事實上，馬太用的「應驗（fulfilled）」（太二15、17、23 ）一詞，甚至可以理解為「填滿」（fill up）。如果把《舊約》當做一幅「連點畫」（connect-the-dot drawing），那麼《新約》就是一幅塗色書，然後耶穌將其中的圖像填滿了。
All three of these prophesied locations demonstrate elements of typology—by typology I mean that there are a series of events in the Old Testament that give a rough description of what the Savior will look like, and then that description is filled in by Jesus. In fact, the word Matthew uses for “fulfilled” (Matthew 2:15, 17, 23) can even be understood to mean “fill up.” Consider the Old Testament a connect-the-dot drawing, the New Testament is the coloring book, and then Jesus fills in the image.
 
這三個地理預言都遵循同樣的模式。預言最初的形狀是由摩西五經所勾勒出來的，後來在以色列人的歷史中增添了更多的細節，然後《新約聖經》出現了，且將耶穌描述為填補了這個預言的形狀。
All three of these geographic prophecies follow the same pattern. There is an initial shape laid out in the Torah, then later on in Israel’s life there is more detail added, and then the New Testament comes along and describes Jesus as filling in that pattern. 
 
今天我想考慮一下祂逃到埃及是如何證明祂是彌賽亞的。
Today I want to consider how his flight to Egypt proved that he was the Messiah.
 
從新約聖經的角度來看，你很可能熟悉這個故事。耶穌出生後，希律派人追殺耶穌。他的父親約瑟在夢中得到警示，要他逃到埃及去避難。多則幾年，少則幾個月之後，天使向約瑟顯現，叫他回到以色列去。
You are likely familiar with this story from the perspective of the New Testament. After his birth, Herod sent men to murder Jesus. His father, Joseph, was warned in a dream to flee to Egypt for safety. After as many as a few years, or as little as a few months, an angel appeared to Joseph and told him to return to Israel.
 
馬太福音二章15節說，這一系列事件的發生是為了應驗何西阿書11章1節的預言：「我從埃及召出我的兒子來」。何西阿書十一章的背景是以色列最初被擄的背景，所以耶穌逃往埃及是以最初逃往埃及為指向的，一個發生在創世記中的背景。
Matthew 2:15Open in Logos Bible Software (if available) says that this series of events happened in order to fulfil the prophecy found in Hosea 11:1Open in Logos Bible Software (if available): “Out of Egypt I called my Son.” The context of Hosea 11 is that of the original exile, so Jesus’ flight to Egypt is pointed to by the original flight to Egypt, one that took place back in the book of Genesis.
 
從《摩西五經》看這個故事的形狀
The Shape of the Story from the Torah
 
在創世記第二十七章中，摩西解釋了即將到來的救主的應許是如何交托給雅各的（而不是以掃）。創世記的敍事接著描寫雅各娶了他的兩個妻子，並通過四個不同的女人生了13個孩子。然後，在創世記第三十二章，雅各被改名為以色列，我們被告知這是因為以色列整個民族都要來自他和他的十二個兒子。
In Genesis 27, Moses explains how the promise for the coming savior is handed to Jacob (as opposed to Esau). The narrative of Genesis then follows Jacob has he marries his two wives and fathers 13 children through four different women. Then, in Genesis 32, Jacob is renamed Israel, and we are told this is because all of the nation Israel will come from him and his 12 sons.
 
然而，他最喜歡的兒子是約瑟，而約瑟發現自己處於致命的危險之中。因為他的兄弟們怨恨他，所以他們密謀殺害他，並設下陷阱要結束他的生命。然而，上帝介入，約瑟反而被賣為奴隸，被帶到埃及。創世記的其餘部分描述了約瑟如何被轉移到埃及，最終成為催化劑，將他所有的兄弟也吸引到埃及。這個故事中有一個細節與此相關——上帝藉著異夢帶領約瑟在埃及安全地生活（創卅七5、9 ，四十5-16 ，四十一1-32，四十二9 ）。
His favorite son, however, is Joseph, and Joseph finds himself in mortal danger. Because his brothers resent him, they conspire to murder him, and lay a trap to end his life. However, God intervenes, and instead Joseph is sold into slavery and taken to Egypt. The rest of Genesis describes how Joseph’s transfer to Egypt ends up as the catalyst to draw all of his brothers to Egypt as well. One detail of that story is pertinent here—God used dreams to lead Joseph to safety in Egypt (Genesis 37:5Open in Logos Bible Software (if available), 9Open in Logos Bible Software (if available), 40:5-16Open in Logos Bible Software (if available), 41:1-32Open in Logos Bible Software (if available), 42:9Open in Logos Bible Software (if available)).
 
這些異夢不僅保護了約瑟的安全，而且通過保護約瑟的安全，也將以色列民引到埃及，從而拯救了整個以色列民族。最終，400年後，上帝呼召以色列人出埃及，經過水的洗禮，歷經曠野的考驗，最終將她領回以色列的應許之地。
These dreams not only kept Joseph safe, but by keeping Joseph safe they saved all of Israel by drawing them to Egypt. Eventually, 400 years later, God called Israel out of Egypt, through the water, through the testing in the wilderness, and finally led her back into the Israel the land.
 
從眾先知看此故事的形狀
The Shape of the story from the prophets
 
幾百年後，以色列人遇上了巴比倫人的麻煩，許多以色列人把埃及視為他們的救星。上帝嘲諷了這種信任埃及的願望——「嘲諷」這個詞並不強烈，想想看下面這句話：「埃及是肥美的母牛犢；但出於北方的毀滅來到了！來到了！」（耶四十六20）。
Centuries later, Israel was in trouble from the Babylonians, and many Israelites saw Egypt as their savior. God mocked this desire to trust Egypt—and mocked is not too strong of a word; consider: “A beautiful heifer is Egypt, but a biting horsefly from the north is about to come upon her” (Jeremiah 46:20Open in Logos Bible Software (if available)).
 
以色列最終被擄了巴比倫，最後逃亡的猶太人當然是逃到了埃及（耶四十一17）。上帝在創世記中為以色列民設計的避難所，卻成了避災之地，最終成了被擄之地。
Israel eventually was taken into Babylonian exile, and the last Jews to flee of course fled to Egypt (Jeremiah 41:17Open in Logos Bible Software (if available)). The place that God designed as a refuge for Israel in Genesis had become a place of avoidance, and ultimately a place of captivity.
 
儘管如此，上帝還是將祂的愛放在以色列人身上，呼召他們從被擄之地回來，並使他們再次回到應許地（耶卅1-4 ）。祂這樣做是因為祂愛他們，而不是因為他們的悔改或信心。這就是何西阿的故事如此有力的說明：他（像上帝一樣）娶了一個淫亂的妻子，她被賣為奴隸，然後又將她買贖回來。
Nevertheless, God set his love on Israel and called them back from exile, and caused them to return to the land again (Jeremiah 30:1-4Open in Logos Bible Software (if available)). He did this because he loved them, and not because of their repentance or faith. This is the story so powerfully illustrated by Hosea, who (like God) took an adulterous wife, lost her to captivity, and then brought her back.
 
確切的預言：何西阿書十一1
The exact prophecy: Hosea 11:1Open in Logos Bible Software (if available)
 
何西阿書九到十章重拾了以色列被擄的故事。因為她的罪，他們現在被敵人包圍。他們需要避難，並在埃及找到了避難所（何九3、6）。同時，他們拒絕了他們真正的君王，即耶和華（何十3 ）。上帝對他們拒絕祂的王權的回應是使他們所謂的王受苦，並使他們的統治戛然而止（十7、14-15 ）。
Hosea 9-10 picks up the story of Israel’s captivity. Because of her sin, they were now surrounded by their enemies. They needed refuge, and found it in Egypt (Hosea 9:3Open in Logos Bible Software (if available), 9:6Open in Logos Bible Software (if available)). Meanwhile, they had rejected their true King, Yahweh (Hosea 10:3Open in Logos Bible Software (if available)). God responded to their rejection of his kingship by afflicting their so-called Kings, and brining their reigns to a crashing halt (10:7, 14-15).
 
當那些假王最終被剪除時（何十15），上帝就會召祂的真兒子離開埃及（何十一1 ）。馬太認為這節經文在耶穌基督的降生和祂逃往埃及的過程中得到了應驗。
When those false kings are finally cut off (Hosea 10:15Open in Logos Bible Software (if available)), then God will call his true Son out of Egypt (Hosea 11:1Open in Logos Bible Software (if available)). This is the verse that Matthew sees as fulfilled in the advent of Jesus Christ and his flight to Egypt.
 
耶穌在此形象上塗上色彩
Jesus colors in the image
 
馬太對何西阿書十一章1節的使用，不僅僅是與《舊約》預言的表面相聯繫。相反，耶穌逃往埃及的過程，確認了祂就是耶和華的真兒子。考慮一下《舊約》的大綱：
Matthew’s use of Hosea 11:1Open in Logos Bible Software (if available) is more than a superficial connection to an Old Testament prophecy. Instead, Jesus’ flight to Egypt identifies him as the true son of Yahweh. Consider the OT outline:
 
- 創世記，耶利米和何西阿都表明，當上帝的兒子需要逃離以色列時，埃及就是祂要去的地方。
Genesis, Jeremiah and Hosea show that Egypt is where God’s son goes when he needs to flee Israel.
 
-《舊約》中這些去到埃及的流亡者，之前都遭到了追殺。
These OT exiles in Egypt are both preceded by murderous intent.
 
- 上帝通過異夢帶領約瑟到了埃及
God leads Joseph to Israel through dreams
 
- 約瑟是吸引以色列人到埃及的人（在何西阿書中，是以法蓮，約瑟的兒子，《舊約》用他來代表北國以色列）。
Joseph is the one who draws Israel into Egypt (in Hosea, it is Ephraim—Joseph’s son)
 
- 埃及是上帝賜予的自由之地，但它卻成了奴役之地。
Egypt is given by God as a place of freedom, but it becomes a place of bondage.
 
- 當上帝呼召祂的兒子回到以色列時，被擄就結束了。
And the exile ends when God calls his Son back to Israel.
 
你看到這個輪廓是如何在創世記中勾勒出來的，在耶利米書和何西阿書中得到了重複，並在上帝的真兒子，耶穌的形象中達到高潮的嗎？
Do you see how this outline is laid out in Genesis, repeated in Jeremiah and Hosea, and culminates in the true son of God—Jesus—coloring in the image?
 
這是一個令人難以置信的深具說服力的論點，說明祂真是那救主。這些預言是詳細的、具體的，而且其預表是由基督應驗的，而祂當時還只是個小孩子。
This is an incredibly persuasive argument that he is the Savior. These prophecies are detailed, specific, and the type is fulfilled by Christ when he was only a little child.
 
祂不可能安排自己被帶到埃及去，而如果沒有出埃及這件事，祂也不可能成為真正的以色列人。馬太用這三個地理預言告訴我們，即使還是個小孩子，耶穌也是那真正的以色列，是上帝的獨生子，是《舊約》預言的明顯應驗。
It’s not possible that he arranged for himself to be taken to Egypt, nor would it have been possible for him to be the true Israel without it. Matthew uses these three geographic prophecies to show us that even as a child, Jesus was the true Israel, the only-begotten son of God, and the obvious fulfillment of Old Testament prophecy.
 
傑西是弗吉尼亞州春田市以馬內利聖經教會的牧師。他也是Master's Seminary華盛頓特區分部的負責人。

 

創造和上帝在人類中的形象
Creation and the Image of God in Mankind
作者：Green Baggins  譯者：誠之
https://lisztgreenglove.blogspot.com/2006/08/creation-and-image-of-god-in-mankind.html
https://www.h-land.us/blog/589c1831-396f-11eb-b9ab-1b44644
 
上帝用六天的時間創造了天地。上帝為自己的榮耀創造了宇宙。這就是創造的原因、目標和結局。人類是創造的冠冕，只有人類是按照上帝的形象受造的。然而，問題卻變成了這樣：「什麼是上帝的形象？」「墮落後我們如何談論上帝的形象？」
God created the heavens and the earth in six literal days. God created the universe for His own glory. That was the reason, the goal, the end of creation. Humanity is the crown of creation. Only humanity is made in the image of God. However, the questions become this: "What is the image of God?" and "How do we speak of the image of God after the Fall?"
 
對於這個問題，主要有三個答案。第一個問題是羅馬天主教會的問題。他們說，上帝的形象完全是由選擇的能力組成，再加上一個超級附加的恩賜（所謂donum superadditum），通過這個恩賜，使亞當能夠超越自己肉體的一面，以順服上帝，並控制住肉體的情欲（concupiscence，這裏可以解讀為「任何有形質的東西anything physical」）。當亞當犯罪的時候，他只是失去了這個超級附加的禮物，但他沒有失去其餘的形象（譯按：意指人仍然是中立的，可以向善，也可以向惡）。
There are three main answers to that question. The first question is that of the Roman Catholic Church. They say that the image of God consisted entirely of the ability to choose, plus a superadded gift (the so-called donum superadditum) by which Adam was enabled to transcend his physical side in order to obey God, and keep the concupiscence (read here "anything physical") of the flesh under control. When Adam sinned, he only lost this super-added gift. He lost nothing of the rest of the image.
 
第二個答案是路德宗的答案。路德認為，上帝的形象完全由道德上的優秀組成。只要亞當順服上帝，他就有上帝的形象。因此，當亞當犯了罪，他就完全失去了上帝的形象。
The second answer is the Lutheran answer. Luther argued that the image of God consisted entirely in moral excellence. Inasmuch as Adam obeyed God, he was in the image of God. Consequently, when Adam sinned, he entirely lost the image of God.
 
正如你可能猜到的，答案就在這兩個極端之間。改革宗對上帝的形象的看法是，人類被造時有道德的作用（moral agency；類似於羅馬天主教的看法）和道德的卓越（moral excellence，路德宗的看法）。墮落之後，前者得以保留，但後者則完全喪失。這試圖公正地對待那些似乎暗示我們仍有神的形象的經文（創九6，這是墮落後的），以及那些似乎暗示我們已經失去神的形象的經文（羅馬書一～三章）。我們沒有失去道德的作用，但我們完全失去了道德上的優秀。
As you can possibly guess, the answer lies in between these two extremes. The Reformed view of the image of God is that mankind was created with moral agency (similar to the RCC view) and moral excellence (the Lutheran view). After the Fall, the former was retained, but the latter was entirely lost. This seeks to do justice to passages that seem to suggest that we still have the image of God (Gen 9:6, which is post-fall), and passages which seem to suggest that we have lost the image of God (Romans 1-3). We have not lost moral agency, but we have entirely lost moral excellence.
 
當耶穌基督降世，贖回了上帝在人類中的形象時。但祂所成就的遠不止於此，祂也完成了一個新造的天和新造的地。它們現在就在應許中，但它已經闖入到我們的世界，臨到我們身上。哥林多後書五章17節是這樣說的（筆者的翻譯）：「若有人在基督裏，他就是一個新創造。」也就是說，在基督裏就證明有一個新的創造，而我們是其中的一部分。
When Jesus Christ came to redeem the image of God in mankind, He accomplished much more than that: He accomplished a new heavens and a new earth. They are in promise right now. But it has broken in upon us. 2 Corinthians 5:17 reads like this (my translation): "If anyone is in Christ, there is a new creation." That is, being in Christ is proof that there is a new creation of which we are a part.
 
當復活發生時，我們不會都在天堂裏處於某種無形無體（disembodied）的狀態，永遠彈奏著我們的豎琴。天堂不是基督徒無形無體的靈魂的寄居地，相反，我們會有新的身體。相反，我們會有復活的新身體（林前十五），會生活在新地上，天與地之間沒有阻隔（像現在有阻隔那樣），天與地之間完全相通。
When the resurrection happens, we will not all be in heaven in some kind of disembodied state forever plucking our harps. Heaven is a holding place for the disembodied souls of Christians. Rather, we will have new bodies (1 Cor 15), and will live on the new earth, with no barrier (like there currently is) between heaven and earth, with full communion between heaven and earth.
 
這讓人想起魯益士（C.S. Lewis）在《最後一戰》（ The Last Battle）中所說的舊納尼亞/新納尼亞的對比。我相信，他已經準確地捕捉到了這一點。我們之所以喜歡這個世界，是因為它讓我們看到了未來真實世界的模樣。但未來的世界才是真實的世界。我們只是在影子之地（the Shadowlands），正在經過。
One is reminded of the old Narnia/new Narnia contrast that C.S. Lewis speaks of in The Last Battle. I believe that he has captured it precisely. The reason we like this world is because it gives us a glimpse of what the real future world will look like. But the future world is the real one. We are merely in the Shadowlands, passing through.
 
 

 

從釋經學看什麼是改革宗神學
What is Reformed Theology? – Hermeneutics
作者：傑瑞德·希伯特（Jared Hiebert）
譯者：大迪  校對：誠之
https://www.covreformedchurch.org/post/2016/09/21/what-is-reformed-theology-hermeneutics
https://www.h-land.us/blog/2a076f31-3661-11eb-b522-59e87d3e
 
改革宗對聖經的看法很簡單。我們相信《聖經》是神所默示的，是無謬（infallible）、無誤的（inerrant）、有權威的、充分的、一致的、必要的、有益的、是獨一的真理且大有能力。由於聖經正典已經完成，如今上帝不再繼續啟示，但祂透過聖靈的工作來闡明祂的道，就是使我們因在基督裡活著，而能更深刻地理解聖經。我們的聖經論影響著我們如何讀聖經和進行教會實踐。這就是我們為何要重視在教會中誦讀祂的話語，在主日講道中去宣講教導祂的道的原因。
The Reformed view of the Bible is simple. We believe that the Bible is inspired by God, infallible, inerrant, authoritative, sufficient, unified, necessary, useful, singular in truth and powerful. God does not continue to speak today, since the canon is closed, but he illuminates his word through the work of his Holy Spirit to make us alive in Christ as we deepen our understanding of Scripture. Our bibliology informs our reading of Scripture and church practice. It is why we emphasize the reading of his word in church and the expositional preaching of his word in our sermons.
 
基於上述的概覽，它確立了我們閱讀聖經的方法。雖然改革宗釋經學的內涵要比我們在這裡所能概括的深遠的多，但這些要點將給出重要的原則，將改革宗釋經學與一般福音派的釋經學區分開來。從本質上講，改革宗的釋經學可以被描述為以救贖歷史（下文分解）為特徵，同時包含一些其他的重要理念，例如：
It is the above outlined view that determines how we read the Bible. Reformed hermeneutics is much greater than what we can outline here, but these points will give the important tenets that distinguish Reformed hermeneutics from those of general evangelical interpreters. Essentially Reformed hermeneutics can be described as Redemptive-historical (explained below) and is characterized by a few important ideas, in no particular order:
 
一、歷史文法釋經（Historical-Grammatical）──讓我們先把這個弄清楚，因為大多數福音派的聖經解經家會說他們是以歷史文法來解釋聖經的。但這意味著什麼呢？從本質上說，這意味著當我們閱讀《聖經》文本，或任何與此相關的文獻時，「一段話的自然含義是根據常規的語法、語言、語句和語境來解釋的。」（史普羅[Sproul]）所以我們讀一段經文時是根據它的文體（詩歌、敘事性、天啟文學等）和規範這種體裁的格式來讀的。我們還要在其歷史和社會背景下去閱讀經文。最後，我們要根據經文的文學背景來閱讀。它在什麼樣的文體中，以及在上下文中所處的位置。從本質上說，合乎歷史與語法的解經能使我們認識人類作者，也認識到理解一個文本就必須對其真實處境做出必要解釋。但是歷史文法的解經只能走到這麼遠，因為聖經還有另一個作者，第一作者是上帝自己。聖經作為上帝神聖救贖歷史的記述，而歷史文法的解經無助於我們從這種整體的大背景下去看見經文的真意；這是一個關於上帝如何通過基督來救贖祂子民的故事。我們必須按上帝的本意去解讀聖經。
Historical-Grammatical - Let's get this one out of the way first since most broadly evangelical Bible interpreters will say that they interpret the Bible this way. But what does it mean? Essentially it means that when we read the biblical text, or any other piece of literature for that matter, the "natural meaning of a passage is to be interpreted according to the normal rules of grammar, speech, syntax and context." (Sproul) So we read a text in light of what it is as a text (poetry, narrative, apocalyptic, etc.) and the rules that govern that genre. We also read the text within its historical and social context. Finally, we read the text according to its literary context in what kind of text and where in that text the passage is located. Essentially, this part of interpretation recognizes the human author and the necessary interpretive realities accompanied with understanding a text. BUT historical-grammatical interpretation only goes so far because Scripture has another author, a primary author - God himself. What historical-grammatical interpretation will not help with is to see the meaning of the text in question in light of the overall context of the Bible as divinely ordained redemptive-history; a story of how God is, through Christ, redeeming a people unto himself. This is something we MUST do in order to understand Scripture as God intends.
 
二、以福音為中心──你有沒有想過為什麼四福音書之外的新約作者很少引用基督的話？你會認為他們會大量地引用祂的話，並用祂的話來解決爭端，引用祂的話來為羽翼未豐的教會建立神學基礎。但他們卻沒有這麼做。相反，他們關注基督的死亡和復活，通過十字架和空墳墓的視角來解釋一切，以及上帝如何利用這些事件來拯救世人歸向祂自己。這樣，對新約作者來說，重要的並不是基督的生活或話語（甚至包括登山寶訓）；對他們來說，重要的是祂來到世上的原因：「要捨命做多人的贖價（太廿28）」，以及這在上帝的救贖歷史中意味著什麼。甚至耶穌在祂道成肉身時也親自肯定了這種分別（約六35-40）。
Gospel-centered - Have you ever wondered why the New Testament writers beyond the Gospels rarely quote the words of Christ? With all of the words of Jesus we have recorded, you would think that they would quote him more, use his words to settle disputes and quote him to build a theology for the fledgling church. But they don't. Instead, they focus on the death and resurrection of Christ and interpret everything through the lens of the cross and the empty tomb and how God has used those events to save a people unto himself. In this way, it is not the life or words of Christ (even the Sermon on the Mount) that are important to the New Testament authors. What IS important to them is the reason for which he came - to give his life as a ransom for many (Matthew 20:28) - and what that means in light of redemptive-history. Even Jesus affirmed this perspective while he was incarnate (cf. John 6:35-40).
 
改革宗神學非常重視聖經中下列的段落，這些段落証實了這是應該閱讀聖經的方式（注：這些很重要，但還不是全部）。簡而言之，我們必須透過基督在十字架上的工作和復活的視角來閱讀聖經──因為這是經文唯一的重點。
Reformed theology takes seriously the following passages of Scripture which confirm this as the way in which Scripture should be read (NB: these are important but not exhaustive). In short, we must read Scripture through the lens of the work of Christ on the cross and his resurrection - for this is the singular point of all of Scripture.
 
耶穌對兩個往以馬忤斯去的門徒說：
「 無知的人哪．先知所說的一切話、你們的心、信得太遲鈍了。基督這樣受害、又進入他的榮耀、豈不是應當的麼。」於是從摩西和眾先知起、凡經上所指著自己的話、都給他們講解明白了。（路廿四25-27）
And he [Jesus] said to them [the men on the road to Emmaus], “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:25-27 ESV)
 
弟兄們、從前我到你們那裡去、並沒有用高言大智對你們宣傳　神的奧秘。因為我曾定了主意、在你們中間不知道別的、只知道耶穌基督、並他釘十字架。（林前二1-2）
And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified. (1 Corinthians 2:1-2 ESV)
 
弟兄們、我如今把先前所傳給你們的福音、告訴你們知道、這福音你們也領受了、又靠著站立得住．並且你們若不是徒然相信、能以持守我所傳給你們的、就必因這福音得救。我當日所領受又傳給你們的、第一、就是基督照聖經所說、為我們的罪死了．而且埋葬了．又照聖經所說、第三天復活了．（林前十五1-4）
Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, (1 Corinthians 15:1-4 ESV)
 
神在古時、多次多方藉著先知曉諭我們列祖、就在這末世、藉著他兒子曉諭我們、又早已立他為承受萬有的、也曾藉著他創造諸世界。（來一1-2）
Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Hebrews 1:1-2 ESV)
 
這些經文表明，福音是所有經文的核心，因此指導我們解經的原則，既不是基督的話語，也不是基督的生命樣式，而必須是基督的工作──拯救罪人（是救贖歷史的一部分）。基督的話語和生命只有在幫助我們理解基督的救贖之工時才顯出其重要性。這意味著，「基督在新、舊兩約中都處於中心位置，即使當人們討論聖經其他事情的時候也是如此。（McCartney & Clayton）」聖經的中心，它的主題，它的高峰都是耶穌基督的福音。
 These texts point to the reality that the gospel - the work of Christ to save sinners as part of redemptive-history - is the main point of all of Scripture and must therefore guide our interpretation of Scripture, not the words of Christ, nor the life of Christ. These are important, but only as they help us to understand the work of Christ to redeem lost sinners in obedience to his Father. This means that, "[t]he person of Christ lies at the heart of both testaments, even when they are discussing something else." (McCartney & Clayton) The center of Scripture, its main point, and its climax is the gospel of Jesus Christ.
 
三、聖約/救贖歷史──神是通過一系列的約，如：亞當、挪亞、亞伯拉罕、摩西、大衛、新約等，來揭示一件事：基督是救贖主。這就是聖經是如何構建的，也說明救贖故事是如何展開的。我們可以這樣說，聖經的內核是一致的，它聚焦在救贖歷史上，或說聖約歷史上。聖經本身就是啟示，並且它的一致性體現在對上帝啟示的記錄，它專注於記錄上帝在歷史中的救贖之工，而上帝的救贖在基督身上達到了最高峰。這段歷史始於伊甸園中的原始福音（protoevangelium），即第一個福音宣告（創三15），並在基督裡得以完滿成全。因此，聖經的重點就是基督的工作，這是由上帝在救贖行動中對自己的漸進啟示所揭示的──包括歷史上發生的事情，也包括 「歷史」之前的所有事情。總而言之，聖經敘事的語境和文本必須「在救贖或拯救的歷史語境中去解讀，在救贖歷史展開的範圍中理解經文的主題」（葛富恩）。
Covenantal or Redemptive-Historical - God reveals Christ as the Redeemer through a series of covenants - Adam, Noah, Abraham, Moses, David, New Covenant. This is how Scripture is constructed and it is how the story of redemption unfolds. (Click here, if you want a good overview of salvation in the Bible - from the ESV Study Bible.) We could say it this way - the material content of Scripture is a unity that focuses on the redemptive-historical or covenant-historical. The Bible is itself revelation and it possesses its unity as a record of the revelatory work of God focused on his redemptive work in history culminating in Christ. This history began in the garden of Eden with the protoevangelium (the first gospel proclamation, Genesis 3:15) and consummates in Christ. The emphasis in Scripture, then, is on the work of Christ as revealed by the progressive nature of God's revelation of himself in redemption - something that happened in history and to which all of history prior pointed. To summarize, the context and text of the Biblical narrative must always be "read in its redemptive or salvation-historical context, understanding the text's subject matter within the horizon of the unfolding history of salvation."(Gaffin)
 
簡單地說，救贖歷史解經就是上帝曾如何向我們啟示，就以此去解釋聖經（啟示）。具體地說，上帝在救贖祂子民的過程中，彰顯了祂是啟示的創造者、作者和闡釋者。因此，救贖歷史解經是最符合聖經的解經方式或講道方法，因為它進入了完全相同的鋪陳模式。在這個模式中，上帝親自記錄了祂無誤的話語，並詮釋了祂的作為。（Dennison）
Simply, the redemptive-historical hermeneutic is interpreting revelation in the manner in which it was revealed. Specifically, God is creator, author, and interpreter of his revelation in the process of redeeming his people. Hence, the redemptive-historical hermeneutic is the most Biblical hermeneutic or method of preaching because it enters into the exact same unfolding pattern in which God himself records his infallible Word and interprets his works. (Dennison)
 
四、以經解經──簡單地說，這意味著用經文中較清楚的部分來解釋較不清楚的部分。這一原則對意義進行了管制，將任何經文的意義限制在了與聖經其餘部分相符的範圍內。亦可說，聖經任何部分的意義都必須放在整本聖經的語境中來理解。因此，我們要效法新約作者的樣式，在救贖歷史背景下理解聖經的經文，把經文與在基督裡被實現的終極目標聯繫起來，無論上帝的子民身處何地都能加以應用。
Scripture interprets Scripture - This means, simply, that the clearer parts of Scripture are used to interpret the less clear. This principle places a control over meaning that confines the meaning of any text to that which fits with the rest of Scripture. Or to put it in a slightly different way,  the meaning of any part of the Bible must be understood in the context of the Bible as a whole. In this way we follow the lead of the New Testament writers who understood the texts of the Bible in their redemptive-historical setting, related them to the ultimate biblical goal of fulfillment in Christ and applied them to God’s people wherever they were.
 
五、救贖之約（Pactum Salutis）、 救恩歷史（Historia Salutis）和救恩次序（Ordo Salutis）：
Pactum Salutis, Historia Salutis and Ordo Salutis - These are very important to understand:
 
1. 救贖之約（Pactum Salutis）──是指在萬有以先（在時間之前），三位一體的上帝，在其內在聖父和聖子兩個位格，就如何通過聖子道成肉身的工作將世人從罪中拯救出來，達成了一致的約定。簡而言之，在時間開始之前，在創世以先，三一上帝彼此立約要拯救罪人。
Pactum Salutis (Covenant of Redemption) - This is the pre-temporal (before time), intra-Trinitarian agreement of the Father and the Son concerning how people will be saved from their sins through the work of the Son incarnate. In short, before time began, before creation, the Godhead covenanted amongst themselves to save sinners.
 
2. 救贖歷史（Historia Salutis）──指的是人類歷史上實際發生的事件，實現了神約定的救恩。創世，墮落，洪水，對亞伯拉罕的呼召，出埃及，以色列的被擄，基督的降生與受死，五旬節，教會的開始，所有這些都是救恩歷史。
Historia Salutis (History of Salvation) - This refers to the actual events in human history to bring about the salvation that the Godhead covenanted. Creation, the fall, the flood, the call of Abraham, the exodus, the captivity of Israel, the life and death of Christ, Pentecost, the beginning of the church, all of these are events of the historia salutis.
 
3. 救恩次序（Ordo Salutis）是指對於罪人的救贖，使他們得以與基督聯合，並且賜給他們所有與之相關的福分。這些包括重生，認信，稱義，立嗣（成為神的兒女），得榮耀。
 Ordo Salutis (Order of Salvation) - This refers to redemption as it is applied to the sinner which brings them into union with Christ and gives them all of the benefits of that relationship. These would include regeneration, conversion, justification, adoption, glorification.
 
讓我們用《以弗所書》一3-二10來很快地驗証如何運用以上三點來正確理解經文。第一章清楚地告訴我們，上帝無條件地揀選那些祂所願意拯救的，好叫祂得榮耀，就是在創世以先，因著愛我們，已經在基督裡揀選了我們（救贖之約），好叫祂榮耀的恩典得著稱讚。這種對自己榮耀的追求是上帝所做的一切事情的終極目標； 祂所追求的，並不是來自祂的受造物的對等的愛，或自由意志或其他任何東西。在第一章的末尾和第二章，我們看到，因著上帝的恩典，祂將信心的禮物賜給了祂的選民，使他們得救，就是基督的救贖之工通過聖靈得以施行在我們身上（救恩歷史）。祂還告訴我們，只要我們有信心，就能得著救恩，並且要活出我們的信心，「我們原是祂的工作，在基督耶穌裡造成的，為要叫我們行善，就是神所預備叫我們行的。」（救恩次序）
Let's look briefly at Ephesians 1:3-2:10 to see how these three must be kept in mind in order to understand these verses correctly. We are told clearly in chapter 1 that God has unconditionally chosen those whom he will save so that he will be glorified - in love we are chosen in Christ (pactum salutis) before the foundation of the world, to the praise of his glorious grace. This pursuit of his own glory is God's ultimate goal in everything that he does; not reciprocal love from his creation or free will or anything else. Then in the later stages of chapter one and in chapter 2 we see that he brings about the salvation of his elect by giving them the gift of faith on account of his grace as the work of Christ through the Holy Spirit is applied to us (historia salutis). He also tells us that we need to have faith alone for our salvation and that we need to live out our faith "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (ordo salutis)
 
不幸的是，這種區別經常被人忽略，使得上帝的作為會受到時間的束縛，而不再是發源於永恆的過去；祂的目標受到人類的限制，而不是受祂自己榮耀的限制，如此一來，事實陳述就變成了倫理要求，我們的救恩也變成一種缺乏恩典的行為。聖經學者和教師的任務是把上帝在永恆中所計劃的，以及在歷史中所完成的事，施行到教會生活中。我們的目標不是把救恩次序從神學或解經中剝離出來，而是把它放回原位。
Unfortunately, this distinction is often missed and as a result God's actions are bound by time rather than originate in eternity past, his goals are bound by humanity rather than his own glory, indicatives become imperatives and our salvation becomes works minus grace. The task of the biblical interpreter, and the Christian minister is to bring what was planned in eternity and accomplished in history and apply it to the life of the church. Our goal is not to separate the ordo salutis from the theological or exegetical, rather we ground it there.
 
結論
Conclusion
 
這篇簡短的概述，旨在強調救贖歷史和改革宗釋經學的獨特性。雖然這就如同管中窺豹，但重要的是至少對此有了初步的瞭解。我希望你開始明白改革宗神學並不只是「加爾文主義」或「預定論」或「鬱金香」。我希望你們明白，這是一種古老的、豐富的神學，是符合聖經的神學觀點。
This brief overview is intended to highlight the distinctiveness of redemptive-historical / Reformed hermeneutics. It's like drinking from a firehouse, but it is important to have at least a small understanding of it. By know I hope you are beginning to see that Reformed theology is more than mere 'Calvinism' or 'predestination' or 'TULIP'. I hope you understand that it is an ancient, theological rich and Biblically committed theological perspective.
 
一切榮耀歸於上帝
Soli Deo Gloria
 
作者簡介：傑瑞德·希伯特（Jared Hiebert）牧會許多年，在大學和神學院都有授課。他於2020年五月從費城威斯敏斯特神學院畢業，獲得歷史神學與系統神學博士學位。
 

 

聖殿
Temple
作者：T. D. Alexander  誠之編譯自：Zondervan NIV Study Bible
https://www.h-land.us/blog/826e90e0-1870-11eb-bdcc-558086d9b702
 
聖殿的概念貫穿了整本聖經。聖殿的功能是神聖君王的宮殿，上帝以獨特的方式在那裏出現。在整本聖經故事中，聖殿出現在許多不同的地上場所：伊甸園、會幕、耶路撒冷聖殿、耶穌基督、教會和新耶路撒冷。有一些共同的特徵將這些不同的「聖殿」聯繫起來，從一個聖殿進行到另一個聖殿，與上帝救贖人類的進展密切相關。另外還有一個天上的聖殿，其餘的聖殿都是以它為原型的（來八5）。
 
在聖經歷史的整體框架中，上帝創造全地的目的是為了與祂所創造的人一起住在那裏。一開始，上帝就吩咐亞當和夏娃要開始生養眾多，遍滿地面，他們要建造一座聖城，住在那裏。從伊甸園開始的事業最終將造成新耶路撒冷。雖然亞當和夏娃對上帝的背叛延誤了這項工程（並且帶著悲劇性的後果），但通過不同的階段，上帝最終會完成這項工程。在整個過程中，聖殿的概念佔據了顯著的位置。
 
一、伊甸園
 
雖然不是馬上就可以看出來，但伊甸園所展示出來的特徵與神聖的聖所是一致的。亞當被安置在這個神聖的地點，被指示要「事奉它」和「看守它」（創二15；《和合本》作「修理看守」，更好的翻譯是「侍奉它、看守它」；《新譯本》作「耕種和看守那園子」），就像利未人和祭司後來被要求「侍奉」（「辦理」帳幕的事）和「看守」會幕聖所一樣（民三7-8，八26，十八4-7）。然而，可悲的是，在面對詭計多端的蛇時，亞當和夏娃未能履行這一職責。因此，上帝將這對人類夫婦驅逐出伊甸園，並將他們作為守護者的角色交給了駐紮在樂園入口處的基路伯（創三24）。
 
亞當和夏娃被逐出伊甸園的一個重大後果是他們失去了與上帝的親密關係。他們被自己的罪玷污了，不能再在神聖的聖所裏侍奉。在這個背景下，聖經故事的其餘部分集中在恢復罪人的聖潔地位，以及修復上帝與人類之間斷裂的關係上。後來的人間聖所在不同程度上為上帝和人提供了相會的機會。
 
從亞當和夏娃被趕出伊甸園，到以色列人出埃及，期間沒有人間的聖所存在。正如雅各在伯特利的夢所揭示的那樣，上帝住在天上（創廿八12-13），偶爾也會下到地上，讓人知道祂自己（如創十八1、20-21）。在始祖時期，祭壇的功能是臨時的「聖所」，預示著上帝將永久居住在地上的時候（如創廿二1- 19）。
 
二、會幕
 
在把以色列人從埃及的為奴之家中解救出來之後，上帝在西奈山與他們建立了特殊的盟約關係。這為建造可移動的聖殿鋪平了道路，在那裏上帝居住在百姓中間。雖然上帝選擇像以色列人一樣住在帳棚裏，但祂的居所卻有很大的不同。為了反映其居住者的皇室性質，它廣泛地用金子和色彩豐富的織物製成。與它作為居所的用途一致，會幕裏有家庭的用品：一個櫃子，一張擺放食物的桌子，一個燈檯。然而，上帝的臨在並不限於在會幕裏面，因為祂被視為是坐在祂天上的寶座上。坐落在至聖所裏的「約櫃」，是天上寶座的腳凳（代上廿八2）。天和地在會幕中相連在一起。
 
帳幕（tabernacle）被稱為「會幕」（tent of meeting），因為摩西在那裏與上帝說話（例如，出廿七21，廿八43，廿九4，四十1；利一1，三2；民一1，二2），取代了先前暫時達到類似目的的會幕（出卅三7-11）。會幕也被稱為「聖所」或聖地（如：出廿五8；利十二4）——帳幕的內室是「至聖所」（如：出廿六33-34；利十六2）。上帝的同在使它成為聖潔。只有大祭司才能進入至聖所，而且每年只有在贖罪日才能進入一次。
 
三、耶路撒冷聖殿
 
最終，帳幕被一座宏偉的聖殿所取代了，由所羅門王在耶路撒冷建造。在所羅門獻祭禱告之後，耶和華的榮耀充滿了新的聖殿（王上八10-11；代下七1-2），就像以前充滿帳幕一樣（出四十34-35）。由於上帝與大衛王的特殊關係，大衛王朝與上帝地上聖殿的未來發展密切相關。在隨後的幾個世紀裏，耶路撒冷聖殿成為敬拜上帝的主要地點，因為朝聖者們要前往那裏向永生的上帝歡唱（詩八四1- 4；參詩一二二1- 9）。
 
由於古代近東的聖殿常常被視為宇宙的縮影，耶路撒冷聖殿（以及之前的帳幕）很可能影響了以色列人關於宇宙學的觀念（例如，約伯記卅八4-7；詩七五3，一〇四2-3）。此外，作為地球的模型，帳幕和聖殿很可能預示著未來整個世界將成為上帝的居所。
 
上帝在聖殿內的臨在使耶路撒冷與其他所有城市區分開來（見「上帝之城」）。然而，最終，其統治者和國民的腐敗使上帝懲罰他們，讓巴比倫人在主前587/586年洗劫了耶路撒冷並摧毀了聖殿。先知以西結特別關注上帝如何棄絕祂的居所（結九3，十一23），強調百姓的罪如何玷污聖殿。雖然上帝不情願地離開耶路撒冷聖所顯然是可以解釋的，但以西結書卻將目光投向了上帝將住在改造後的城市裏的時候（結四十～四十八章）。雖然隨後在主前539年巴比倫人被波斯人推翻，最終導致聖殿在耶路撒冷重建，但結果卻沒有達到先知們預期的一切。更大的事情還沒有發生，這也涉及到大衛王國的復興。
 
四、耶穌基督
 
作為大衛王朝的繼承人，耶穌的到來開啟了上帝救贖計劃的新階段。當約翰寫道：「道成了肉身，住在我們中間」（約一14），他把耶穌的身體比作《舊約》的帳幕。當耶穌說：「你們拆毀這殿，我三日內要再建立起來」（約二19-21）時，約翰是將它解釋為指耶穌的身體。耶穌的身體是聖殿的想法與「上帝本性的一切豐盛，都有形有體地居住在基督裏面」（西二9）的信念非常吻合。
除了耶穌本身是聖殿外，福音書還介紹祂既作為大衛王朝的繼承人，潔淨了耶路撒冷的聖殿，又預言了它將來的毀滅。通過祂在十字架上的犧牲贖罪，耶穌使那些信靠祂的人恢復了聖潔的地位（來十10），如果沒有祂，他們就不能在上帝的聖殿裏侍奉。此外，作為一個完美的大祭司，耶穌進入了天上的真聖所（來四14，九24）。
 
五、教會
 
在耶穌基督的道成肉身中所展望的，教會成為了上帝的新聖殿，將上帝的臨在擴展到全地（林前三16-17；林後六16）。從五旬節聖靈的澆灌開始，上帝在地上的居所變成了一個由多民族所組成的共同體/社群。耶路撒冷的聖殿被一個非常不同的、用活石所建造的聖殿所取代（彼前二4-5），耶穌基督自己既是這個聖殿的原型，也是房角石（弗二20-21）。教會是一座正在使用和建造中的聖殿（弗二21），耶穌基督的跟隨者被聖靈裝備成不同的聖殿建造者（林前三10）。雖然《新約》中大多數提到聖靈住在信徒裏面的地方都是指信徒整體上是神的殿，但林前六19-20通常被解釋為暗示每個基督徒都是一座聖殿。
 
六、新耶路撒冷
 
雖然創建教會對擴大上帝在全地的統治很重要，但實現上帝對全地的計劃需要創建新耶路撒冷（啟廿一～廿二章）。新耶路撒冷使伊甸園所肇始的事情得以實現；兩者具有共同的特點（例如，生命樹）。約翰的異象揭示了一個巨大的城市，它的形狀像一個金色的立方體，讓人想起耶路撒冷聖殿內的聖地，也是一個立方體的形狀並鍍上金子。雖然約翰明確指出城內沒有聖殿，但他接著說：「上帝全能者和羔羊為城的殿」（啟廿一22）。這表明整個城市是一個至聖之地。在這座聖城中，上帝和人類之間不存在任何障礙；作為君尊的祭司，每一個人類居民都能看見上帝的面（啟廿二4-5）。
 
結語
 
聖殿的概念把救贖歷史的許多不同階段聯繫在一起。這些不同階段是從伊甸園到整個救贖歷史所展望的新耶路撒冷的建立，在這當中所發生的許多事件而產生的。雖然隨著上帝的同在和榮耀逐漸充滿全地，聖殿的形式也發生了巨大的變化，但一個前後一致的模式貫穿始終，創造出一種統一的感覺。
 
 

 

 

創造的終點/目的：歸榮耀與神
The End of Creation: Soli Deo Gloria
作者：David Steele
誠之譯自：
https://davidsteele.blog/2020/03/21/the-end-of-creation-soli-deo-gloria-3/
https://www.h-land.us/blog/e16d9cc0-1ca9-11eb-8da9-cd4e28c
 
一言以蔽之
The Sum of the Matter
 
《聖經》的第一節經文是個劃時代的陳述，對基督教世界觀的形成具有驚天動地的意涵：「起初，上帝創造天地」（創一1）。不要錯失了這句陳述的重要性，也不要輕忽這個重大啟示的意涵，而且要小心接受聖經所肯定的東西。歸根結底，無視上帝真理的明確啟示，已證明是個代價高昂的錯誤，其後果將延續到永恆。
The first verse in the Bible is a monumental statement that reverberates with earth-shattering implications for the formation of a Christian worldview: “In the beginning, God created the heavens and the earth” (Gen. 1:1, ESV). Do not miss the magnitude of this statement. Do not downplay the significance of this vital piece of revelation. And be careful to embrace what the Scriptures affirm. Ignoring the clear revelation of God’s truth, in the final analysis, proves to be a costly mistake that will have consequences that extend into eternity.
 
德國天文學家開普勒（Johannes Kepler）接受了聖經的啟示，並明白了實話實說（giving credit where credit is due）的重要性：「對外在世界的所有調查的主要目的，都應該是發現上帝賦予它的合理秩序與和諧。」（注1）如果不這樣做，就等於神學上的叛逆。因此，開普勒並沒有將上帝的創造活動貶到最低，而是將它高舉。他並沒有將創造的奇跡邊緣化，反而為之驚歎！
The German astronomer, Johannes Kepler, accepted biblical revelation and understood the importance of giving credit where credit is due: “The chief aim of all investigations of the external world should be to discover the rational order and harmony which has been imposed on it by God.”1To do any less would be tantamount to theological treason. So Kepler does not minimize God’s creative activity; he magnifies it. He does not marginalize the miracle of creation; he marvels at it!
 
悲慘的轉折
A Tragic Turn
 
可悲的是，一些思想家並沒有追隨開普勒的步伐。這些懷疑論者藐視創世記一章1節，把上帝的啟示扔進了宇宙垃圾箱。達爾文（Charles Darwin）在他的《物種起源》一書中普及了「自然選擇」的概念，他也拒絕接受創世記的明確記載。諷刺的是，他如今被埋在了威斯敏斯特修道院裏。達爾文也許已經不在人世，但他的無神論思想卻仍然主導著許多人的思想，尤其是在大學裏。
Tragically, some thinkers have not followed Kepler’s lead. These skeptics have discounted Genesis 1:1 and cast the revelation of God into the cosmic rubbish bin. Charles Darwin, who popularized the notion of “natural selection” in his book, Origin of Species also rejected the clear account of creation. Ironically, he is buried in Westminster Abbey. Darwin may be gone but his atheistic ideology continues to dominate the thoughts of many minds, especially in the university.
 
薩根（Carl Sagan）曾極力擁護達爾文的進化論，他寫下了這些著名的話：「宇宙是所有存在的或曾經存在的或將要存在的東西的總和。只要一想起宇宙，我們就難以平靜——我們心情激動，感歎不己，如同回憶起許久以前的一次懸崖失足那樣令人暈眩顫慄。我們知道我們正在探索最深奧的秘密。」（注2 ）他繼續說道，「進化是事實，而不是理論。」（注3）這樣的戲謔可能會吸引進化論者發癢的耳朵，但在真理的法庭上審視時卻站不住腳。
Carl Sagan, who was a great champion of Darwinian evolutionary theory penned these well-known words: “The Cosmos is all that is or was or ever will be. Our feeblest contemplations of the Cosmos stir us – there is a tingling in the spine, a catch in the voice, a faint sensation, as if a distant memory, of falling from a height. We know we are approaching the greatest of mysteries.”2 He continues, “Evolution is a fact, not a theory.”3 Such banter may appeal to the itching ears of evolutionists but fails to hold up when scrutinized at the tribunal of truth.
 
或者考慮一下道金斯（Richard Dawkins），達爾文進化論的另一個捍衛者。他對創世記的拒絕導致他對上帝的看法充其量來說只是褻瀆：「《舊約》的上帝可以說是所有小說中最讓人痛恨的角色：嫉妒且引以為豪；一個可憐蟲，不公正、無情的控制狂；好鬥氣、嗜血的種族清洗者；一個惡毒的、害怕同性戀的、種族主義的、殺嬰的、種族滅絕的、殺害子女的、發出瘟疫的，自大的，施虐受虐，反復無常的惡霸。」（注4） 神的話語對這種不信的思想提出了嚴厲的指責。
Or consider Richard Dawkins, another defender of Darwin’s evolutionary theory. His rejection of the creation account leads him to a view of God which is blasphemous at best: “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.”4 The Word of God offers a stern rebuke to this kind of unbelieving thought.
 
基督徒的理性回應
A Rational Christian Response
 
用不了多久就能看出對上帝的啟示投下「不信任票」，會帶來怎樣的災難性後果。薛華（Francis Schaeffer）明白創世記一章1節的重要性。他知道，如果我們拋開創造的事實，我們的世界觀就會崩塌。他寫道：「除非我們的認識論是正確的，否則一切都會出錯。」（注5）認識論這門學科解決的是知識的問題。也就是說，它有助於解開我們對我們的知識的瞭解。薛華繼續說道：「那無限的有位格的上帝是存在的，而且祂並非靜默不語；這改變了整個世界。」（注6） 薛華幫助我們明白，上帝是存在的，祂已經啟示了自己，也就是說，祂已經說話了。或者用薛華的話來說，「祂並非靜默不語。」
It doesn’t take long to discern some of the catastrophic consequences of giving God’s revelation a vote of “no-confidence.” Francis Schaeffer understood the vast importance of Genesis 1:1. He understood that if we set aside the reality of creation, our worldview collapses. He writes, “Unless our epistemology is right, everything is going to be wrong.”5 The discipline of epistemology addresses the matter of knowledge. That is, it helps unpack what we know about what we know. Schaeffer continues, “The infinite-person God is there, but also he is not silent; that changes the whole world.”6Schaeffer helps us understand that God exists and he has revealed himself, that is, he has spoken. Or to use Schaeffer’s words, “He is not silent.”
 
上帝創造世界的目的
The End for Which God Created the World
 
上帝不僅存在，而且還將自己啟示出來，這是每個人都必須接受的一個巨大現實。這一驚人的事實應該讓我們雙膝著地，伸出雙手。它應該促使我們謙卑地向永生上帝獻上感恩。不僅如此——愛德華茲（Jonathan Edwards）明白上帝創造作為背後的動機。他認為，上帝創造世界的目的是自我溝通（self-communication）。「既然基督創造世界只是為了傳達祂的卓越和幸福，因此我們瞭解到，敬虔者所有的卓越、美德和幸福都是由耶穌基督在他們身上創造的。」（注7） 愛德華茲的這一創造觀具有深遠的影響，並具有重要的實踐意義。
That fact that God not only exists but has also revealed himself is a massive reality that every person must come to terms with. This stunning truth should find us on our knees with outstretched arms. It should prompt a humble offer thanksgiving to the living God. But there’s more – Jonathan Edwards understands the motive behind God’s act of creation. He argues that the end for which God created the world was self-communication: ”Seeing that Christ created the world only to communicate his excellency and happiness, hence we learn, that all the excellency, virtue and happiness of the godly is wrought in them by Jesus Christ.”7 The implication of this Edwardian vision of creation are far-reaching and have important practical implications.
 
所以，創造的終點是獨特地集中在上帝身上。也就是說，創造是以上帝為導向的。創造是以上帝為中心的。愛德華茲在其最偉大的文學成就之一〈論上帝創造世界的目的〉的論文中，展示了這種以上帝為中心的態度：「上帝在祂的話語中所說的，很自然地讓我們認為，祂在祂的工作中，使自己成為他的目的，祂為自己的緣故所做的工作，就是使祂的榮耀成為祂的目的......上帝向受造物的理解力傳達自己，使他認識祂的榮耀；也向被造物的意志傳達自己，賜給他聖潔，這主要是在於對上帝的愛；也賜予被造物幸福，這主要是在於以上帝為樂。這些都是聖經中所說的上帝的豐盛，其流溢的總和（the sum of that emanation of divine fulness），也就是神的榮耀。」（注8）
So the end of creation is uniquely focused upon God. That is, creation is Godward. Creation is God-centered. In one of his greatest literary achievements, A Dissertation Concerning the End For Which God Created the World, Jonathan Edwards demonstrates this God-centeredness: “What God says in his word, naturally leads us to suppose, that the way in which he makes himself his end in his work or works, which he does for his own sake, is in making his glory his end … God communicates himself to the understanding of the creature, in giving him the knowledge of his glory; and to the will of the creature, in giving him holiness, consisting primarily in the love of God; and in giving the creature happiness, chiefly consisting in joy in God. These are the sum of that emanation of divine fulness called in Scripture, the glory of God.
 
考慮一下要是忽視了聖經創世記載，所可能造成的三個重要含義：
Consider three important implications of discounting the biblical creation account:
 
首先，忽視聖經創造的事實會導致認識論的歪曲。而根據定義，一個歪曲的認識論，會影響我們對其他一切事物的思考方式。當上帝被排除在整幅圖畫之外或從每天的生活中被移走時，我們就會在一片荒原上徘徊，尋找答案。陀思妥耶夫斯基寫道：「如果上帝不存在，那麼還有什麼不可以。」（If God does not exist, then everything is permitted.）上帝消失蹤影會讓我們感到無助、無望，且迷失在無意義的泥沼中。
First, discounting the reality of biblical creation leads to a skewed epistemology. And a skewed epistemology, will by definition, influence the way we think about everything else. When God is taken out of the picture or removed from the marketplace, we are left wandering in a wasteland in search of answers. “If God does not exist,” writes Dostoevsky, “then everything is permitted.” The eclipse of God leaves us helpless, hopeless, and lost in a quagmire of meaninglessness.
 
其次，藐視聖經創造的事實，是對上帝的品格和可信度的質疑。聖經對創世的記載非常清楚：
Second, discounting the reality of biblical creation impugns the character and trustworthiness of God. Scripture is clear about the creation account:
 
因為萬有都是靠祂造的，無論是天上的，地上的；能看見的，不能看見的；或是有位的，主治的，執政的，掌權的；一概都是藉著祂造的，又是為祂造的。祂在萬有之先；萬有也靠祂而立。（西一16-17）
For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. (Colossians 1:16–17, ESV)
 
你發出你的靈，他們便受造；你使地面更換為新。（詩一〇四30）
When you send forth your Spirit, they are created, and you renew the face of the ground. (Psalm 104:30, ESV)
 
我立大地根基的時候，你在哪裏呢？你若有聰明，只管說吧！ 你若曉得就說，是誰定地的尺度？是誰把準繩拉在其上？地的根基安置在何處？地的角石是誰安放的？（伯卅八4-6）
Where were you when I laid the foundation of the earth? Tell me, if you have understanding. Who determined its measurements—surely you know! Or who stretched the line upon it? On what were its bases sunk, or who laid its cornerstone, (Job 38:4–6, ESV)
 
凡棄絕上帝明明說過的話的人，都會使上帝的品格受到質疑，使祂的名的價值受到極大的侮辱。任何敢於質疑上帝品格的人，都會站在永恆審判的懸崖邊上。
Anyone who discards what God has made plain calls God’s character into question and heaps a great insult upon the worth of his name. Anyone who dares impugn the character of God stands on the precipice of eternal judgment.
 
第三，輕視聖經創造的現實，並不能榮耀上帝，而上帝就是創造的終點/目的。以賽亞書四十三章7節說：「凡稱為我名下的人，是我為自己的榮耀創造的，是我所做成，所造作的。」想一想，拒絕接受創世記載的悲慘諷刺。為了榮耀上帝而被創造出來的受造物，卻蔑視並嘲笑賜給他氣息的那一位。
Third, discounting the reality of biblical creation fails to glorify God, which is the end of creation. Isaiah 43:7 says, “Everyone who is called by my name, whom I created for my glory, whom I formed and made.” Think about the tragic irony of rejecting the creation account. The creature who was created to glorify God stands in defiance and mocks the One who gave him breath.
 
上帝的榮耀是創造的終點/目的。諸天述說上帝的榮耀（詩十九1）。有罪的人努力想要歪曲上帝在聖經中明確表述的內容，這有什麼好奇怪的呢？
The glory of God is the end of creation. The heavens declare his glory (Ps. 19:1). Is it any wonder that sinful men seek to distort what God has made plain in Scripture?
 
唯獨歸榮耀給上帝！
Soli Deo Gloria!
 
注：
1. Johannes Kepler, Cited in Charles Colson and Nancy Pearcey, How Now Shall We Live? (Wheaton: Tyndale House, 1999), 51.
2. Carl Sagan, Cosmos (New York: Ballantine Books Trade, 1980), 1.
3. Ibid, 27.
4. Richard Dawkins, The God Delusion (Boston: Houghton Mifflin Company, 2006), 31.
5. Francis A. Schaeffer, The Complete Works of Francis A. Schaeffer: A Christian Worldview, Volume One, A Christian View of Philosophy and Culture (Wheaton: Crossway Books, 1982), 275-276.
6. Ibid, 276.
7. Jonathan Edwards, The Works of Jonathan Edwards, vol. 13, The “Miscellanies,” ed. Thomas A. Schaefer, (New Haven: Yale University Press, 1994), 277.
8. The Works of Jonathan Edwards, vol. 1, A Dissertation Concerning the End For Which God Created the World, ed. Edward Hickman (Carlisle: The Banner of Truth, 1834), 107, 119.
 

 

主和救主Lord and Saviour
作者：博愛思（James Montgomery Boice），The King has Come -   The Real Message of Christmas , p.130-131
https://www.facebook.com/christianreadingssharing/posts/1943157432489297
 
今天，在大衞的城裏，為你們誕生了一位救主，就是主基督。（新漢語譯本, 路加福音 2:11）
 
「主」（Lord）這個稱號的第二個含義是，耶穌是救主。這和祂的君主身份（Lordship）有關，因為正如約翰．斯托得 （John R.W. Stott） 所寫的那樣：
「主」這個稱號是基督戰勝邪惡勢力的象徵。如果耶穌已被高舉，勝過一切惡勢力的官職和權勢，祂的確是這樣，這就是祂被稱為主的原因。如果耶穌已被宣告為主，正如祂的確已經被宣告的那樣，那是因為這些權勢都被踩在在祂的腳下。祂在十字架上戰勝了它們，因此，我們的救恩——也就是說，我們從罪、撒旦、恐懼和死亡中被拯救出來——是由於十字架的得勝。
 
近年來，在福音派某些圈子當中，人們習慣於區分基督的主宰地位（lordship）和救主地位（saviourhood），以至於認為一個人可以不把耶穌當作主，卻可以把祂當作救主。他們認為，要求基督在救恩的事情上做主，就是要在信心之上加上對信仰的委身，他們認為這是個假的、受詛咒的福音（加1:6-9）。
 
在這一點上有兩個嚴重的錯誤。一是涉及信心的定義。 沒有委身的「信心」是聖經中真正的信心嗎？絕不是！聖經上的信心包括三個要素： (1) 知識，它是以知識為基礎的；(2) 內心的反應，它是重生的結果；(3) 委身，如果沒有委身，「信心」就和那些只「相信，還顫慄發抖」的鬼魔沒分別（雅各書 2:19；漢語新譯本）。沒有委身的信仰不是真正的信仰，它是一個「死」的信仰，救不了任何人。
 
第二個錯誤更嚴重，因為它涉及到耶穌的位格和工作。這位把我們從罪中拯救出來的人是誰？正如保羅所說，他就是「我們的主耶穌基督。」沒有一個真基督徒會在耶穌已完成的工作上添加任何東西。這樣做是在宣揚假的福音。我們引導人們去認識主耶穌基督。誠然，祂就是主耶穌基督。這位主是信心的對象和內容，別無他人。因此，如果信心被引導到一個不是主的人身上，那就是引導到一個想像中的假基督身上。這樣的人不是救主，他也不會救任何人。
 
 Lord and Saviour
「For unto you is born this day in the city of David a Savior, who is Christ the Lord.」
Luke 2:11 ESV
https://www.christianfocus.com/products/468/the-king-has-come
 
The second implication of the title Lord is that Jesus is the Saviour. This is linked to his lordship because, as John R. W.Stott writes,
 
The title 'Lord' is a symbol of Christ's victory over the forces of evil. If Jesus has been exalted over all the principalities and powers of evil, as indeed he has, this is the reason why he has been called Lord. If Jesus has been proclaimed Lord, as he has, it is because these powers are under his feet. He has conquered them on the cross, and therefore our salvation -that is to say, our rescue from sin,Satan, fear and death-is due to that victory.
 
In recent years it has become customary in some parts of the evangelical world to distinguish between the lordship and saviourhood of Christ in such a way that one is supposed to be able to have Jesus as Saviour without having him as Lord. It is argued that requiring Christ to be Lord in the matter of salvation means adding commitment to faith and that this is a false and accursed gospel (Gal. 1:6-9).
 
There are two serious mistakes at this point. One involves the meaning of faith. Is 'faith' minus commitment true biblical faith? Hardly! Biblical faith involves three elements: (1) knowledge, upon which it is based; (2) heart response, which results from the new birth; and (3) commitment, without which 'faith' is no different from the assent of the demons who only 'believe ... and shudder'（James 2:19). Faith without commitment is not true faith.It is a'dead' faith which will save no one.
 
The second mistake is even more serious, because it involves the person and work of Jesus himself. Who is this one who has saved us from our sins? He is, as Paul. has it, ‘Jesus Christ our Lord'. No true Christian will add anything to the finished work of Jesus. To do so really is to proclaim a false gospel. We direct people to the Lord Jesus Christ. Nevertheless, he is the Lord Jesus Christ. This Lord is the object of faith and its content. There is ho other. Consequently, if faith is directed to one who is not Lord, it is directed to one who is a false Christ of the imagination. Such a one is not the Saviour, and he will save no one.
 
James Montgomery Boice, The King has Come - The Real Message of Christmas , p.130-131 ,