神的公平  The Justice of God

作者: 史鮑爾 (R.C. Sproul) 譯者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P46 ,更新傳道會出版

公平是一個人們耳熟能詳的字眼。我們在人際關系中，在社交的談論中，常會就著制定的法律和法庭的判決，論及公平一事。盡管此詞已成家喻戶曉，但是哲學家要為公平一詞下嚴格定義時，卻很苦惱。

有時候，我們把公平等同於應得的報應或報酬，或將之與報應或報酬相提並論，我們會按某人有沒有得到應得的獎賞或懲罰，來判斷他是否得到公正的待遇。但是，獎賞並不一定是根據功德而來。舉例說，選美比賽把獎項頒給被認為最美的佳麗。但這並不是因為生得美麗有何功勞，而是只要最美麗的參賽者得了獎，就算是一個公平的裁決。如果裁判選出的，不是被認為最美麗的佳麗（或為政治原因，或因收受賄賂之故），裁決便不算公平。

基於以上種種原因，亞裏士多德對公平下了這樣的定義：即「給某人當得的。」所謂當得，可以是基於倫理上的責任，或是出於事前的協議。如果某人的刑罰過於所應得的，審判便不算公平；如果某人得到的獎賞少於所應得的，獎賞便不算公平。

憐憫與公平又有什麼關系呢？憐憫和公平顯然是兩件事，但常被人混淆。當犯錯者受較輕的刑罰，或者得到額外的獎賞，就是蒙了憐憫。

神將祂的公平和憐憫調和；衪的恩典實質上就是一種憐憫。當神不使該有的刑罰臨到我們，又如我們本當順服祂，而沒有理由要因此得獎賞時，祂卻仍因我們的順服而獎賞我們（那原是我們所不配得的），祂便是在向我們施恩典。神總是自願地施恩，而絕不會是被迫這麼做；祂保留了這個權利來按自己的美意施行恩典。祂對摩西說：「我要憐憫誰，就憐憫誰；要恩待誰，就恩待誰。」（羅9:15）

人常常埋怨說，因為神沒有把祂的恩典和憐憫平等地分配給每一個人，所以神是不公平的。我們總認為，如果神寬恕了某人，祂就應該寬恕每一個人。但從聖經中我們可清楚地看見，神不是同等地對待每一個人，祂將自己啟示給亞伯拉罕，卻沒有啟示給上古其他的異教徒。祂滿有恩慈地向保羅顯現，卻沒有向加略人猶大顯現。

保羅從神得恩典，而加略人猶大從神得公平的審判；憐憫和恩典是屬於與公平無關的作為，但絕不是不公平的作為。如果猶大的刑罰重過他應得的，他便可以有所埋怨。雖然保羅得到恩典，但這並不表示猶大也一定可以得到恩典——如果恩典是神所必須給的，如果神有責任賜下恩典，那麼我們所談的便不是恩典，而是公平。

聖經將公平（justice）的定義建基在公義（righteousness）上，如果神是公平的，祂便會行對的事。亞伯拉罕曾向神發出一個修辭問句：「審判全地的主，豈不行公義麼？」（創18:25）使徒保羅也提出過一個類似的修辭問句：「這樣，我們可說什麼呢？難道神有什麼不公平嗎？斷乎沒有！」（羅9:14）他們的答案都是極其顯而易見的，因為神是公平的主。

總結：

1.公平就是給予所當得的。

2.聖經所謂的公平與公義有關，即是行對的事。

3.不公平事在公平的範疇之外，也就是指違背公平。憐憫也在公平的範疇之外，但憐憫並不違背公平。

思考經文：

創18：25；出34：6-7；尼9：32-33；詩145：17；羅9：14-33

The Justice of God

Justice is a word we hear every day. We use it in personal relationships, in social conventions, with respect to legislation, and to the verdicts rendered in court. As commonplace as the word is, it has perplexed philosophers who seek an adequate definition of it.

Sometimes we link or equate justice with what is earned or deserved. We speak of people getting their just deserts in terms of rewards or punishments. But rewards are not always based upon merit. Suppose we hold a beauty contest and declare that a prize will be awarded to the person deemed most beautiful. If the "beauty" wins the prize, it is not because there is something meritorious in being beautiful. Rather, justice is served when the most beautiful contestant is rightfully awarded the prize. If the judges vote for someone they do not deem the most beautiful (for political reasons or because they are bribed) then the outcome of the contest will be unjust.

For reasons such as the above, Aristotle defined justice as "giving a person what is his or her due." What is "due" may be determined by ethical obligation or by some prior agreement. If a person is punished more severely than his crime deserves, the punishment is unjust. If a person receives a lesser reward than she has earned, then the reward is not just.

How then does mercy relate to justice? Mercy and justice are obviously different things, though they are sometimes confused. Mercy occurs when wrongdoers are given less punishment than deserved or greater rewards than they earned.

God tempers His justice with mercy. His grace is essentially a kind of mercy. God is gracious to us when He withholds the punishment we deserve and when He rewards our obedience despite the fact that we owe obedience to Him, and so we do not merit any reward. Mercy is always voluntary with God. He is never obligated to be merciful. He reserves the right to exercise His grace according to the good pleasure of His will. For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion" (Romans 9:15).

People often complain that because God does not distribute His grace or mercy equally on all people, He is therefore not fair. We complain that if God pardons one person He is therefore obligated to pardon everybody.

Yet, we see clearly in Scripture that God does not treat everyone equally. He revealed Himself to Abraham in a way He did not to other pagans in the ancient world. He graciously appeared to Paul in a way He did not appear to Judas Iscariot.

Paul received grace from God; Judas Iscariot received justice. Mercy and grace are forms of nonjustice, but they are not acts of injustice. If Judas's punishment was more severe than he deserved, then he would have something about which to complain. Paul received grace, but this does not require that Judas also receive grace. If grace is required from God, if God is obligated to be gracious, then we are no longer speaking of grace, but of justice.

Biblically, justice is defined in terms of righteousness. When God is just, He is doing what is right. Abraham asked God a rhetorical question that can only have one obvious answer: "Shall not the Judge of all the earth do right?" (Genesis 18:25). Likewise, the apostle Paul raised a similar rhetorical question: "What shall we say then? Is there unrighteousness with God? Certainly not!" (Romans 9:14).

1.         Justice is giving what is due.

2.         Biblical justice is linked to righteousness, to doing what is right.

3.         Injustice is outside the category of justice and is a violation of justice. Mercy is also outside the category of justice but is not a violation of justice.

神的良善 The Goodness of God

作者: 史鮑爾 (R.C. Sproul) 譯者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P46 ,更新傳道會出版

看小狗、小貓追逐自己的影子，是很有趣的事：牠們追逐時，影子也隨著牠們的身子轉動，使牠們一無所獲。然而神不是這樣，雅各說：「各樣美善的恩賜和各樣全備的賞賜，都是從上頭來的，從眾光之父那裏降下來的；在祂並沒有改變，也沒用轉動的影兒。」（雅1：17）。

神永不改變，在祂沒有任何「轉動的影兒」。這裏不單是說神不是物質，不可能有影子，更從象征和道德的意義上說明神是沒有「陰影」的。陰影代表黑暗，從屬靈的角度來說，黑暗代表邪惡，由於在神裏沒有任何邪惡的成分存在，因此在祂也沒有一點點兒的陰暗。神是眾光之父。

當雅各說，「在祂並沒有轉動的影兒」時，這不單是說神具有永恒不變的實存，這句話也道出了神的性情-------祂不單是全然良善，祂的良善更是永遠不改變的。神不知道如何作一位非良善的神。

神與良善之間密不可分，連異教的哲學家如柏拉圖也把最終之善、最高之善與神等同視之。神的良善是指祂的性情和作為而言，神的作為發自祂的本性，祂所作的源於祂所是的。正如壞樹不能結好果子，一位良善的神也不能結出壞果子來。

神的律法反映出神的良善。神之所以被稱為良善，並非因祂循了在祂以外的某項宇宙的定律，按此律審判後而被定為良善；也非因祂不必按律法規範行事，只憑自己的權柄宣稱自己的行為是善的，所以就算是良善的。神的良善不是隨心所欲，也不是變幻無常的。不錯，神的確遵循一個律，但這律就是祂自己的屬性之律。神永遠都是按自己永恒、不變、內在的良善本性行事。雅各說，所有美善的恩賜都是從神而來，神不單是良善的最終標準，祂也是良善的源頭。

新約聖經中最常被人引用的經文之一，是羅馬書八章28節：「我們曉得萬事都互相效力，叫愛神的人得益處，就是按祂旨意被召的人。」這段論天命的經節，雖是眾聽周知的，卻也是不容易理解的。如果說神能使一切發生的事情互相效力，叫我們得益處，那就等於說，舉凡一切發生在我們身上的事最終都是好的。但這裏我們要小心強調最終二字。在世上，許多日常發生在我的身上的事可能真是惡事（我們千萬不可稱善為惡，稱惡為善），我們會遇到逼迫、苦難、不公平，和種種邪惡的事，但是良善的神卻能超越這一切，使一切的事互相効力，叫我們得益。所以，最終來說，對基督徒而言，沒有什麽是絕對的悲劇。神的管治，使一切臨到的邪惡，最終能變得對我們有益。

馬丁路德明白凡事都有神美好的旨意，所以他說：「如果神叫我在街上吃糞，我也會照樣做，因為知道那是於我有益的。」

總結：

1.    受造之物都被籠罩在罪惡的險影之下。。

2.    神沒有陰影的。

3.    神不在律法之下。

4.    神並非與律法相分離。

5.    神是祂自己的律法。

思考經文：

出34：6-7；詩25：8-10；詩100：1-5；羅8：28-39；雅1：17

The Goodness of God

One of life's amusing moments comes when we observe a puppy or a kitten chasing its own shadow. It tries in vain to catch it. When it moves, its shadow moves with it. Not so with God. James declares: "Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:17).

God never changes. With him there is "no shadow of turning." This suggests not only that God is immaterial and therefore incapable of casting a shadow, but also that there is no "shadow side," in a figurative or moral sense, to God. Shadows suggest darkness, and in spiritual terms darkness suggests evil. Since there is no evil in God, there is no hint of darkness in Him either. He is the Father of lights.

When James adds that there is no "shadow of turning" with God, it is not enough to understand this merely in terms of God's unchanging or immutable being. This reference is also to God's character. Not only is God altogether good, He is consistently good. God doesn't know how to be anything but good.

So closely linked is goodness to God that even pagan philosophers such as Plato equated ultimate goodness, the highest good, with God Himself. God's goodness refers both to His character and His behavior. His actions proceed from and flow out of His being. He acts according to what He is. Just as a corrupt tree cannot bear incorrupt fruit, neither can an incorrupt God produce corrupt fruit.

The law of God reflects His goodness. God is said to be good not because He obeys some cosmic law outside of Himself that judges Him or because God so defines goodness that He can act in a lawless manner and by the sheer power of His authority declare His actions good. God's goodness is neither arbitrary nor capricious. God does obey a law, but the law He obeys is the law of His own character. He always acts according to His own character, which is eternally, immutably, and intrinsically good. James teaches that every good and perfect gift comes from God. He is not only the ultimate standard of goodness; He is the Source of all goodness.

One of the most popular New Testament verses is Romans 8:28: "And we know that all things work together for good to those who love God, to those who are the called according to His purpose." This text on divine providence is as difficult to comprehend as it is popular. If God is able to make everything that happens to us work together for our good, then ultimately everything that happens to us is good. We must be careful to stress here the word ultimately. On the earthly plane things that happen to us may indeed be evil. (We must be careful not to call good, evil or evil, good.) We encounter affliction, misery, injustice, and a host of other evils. Yet God in His goodness transcends all of these things and works them to our good. For the Christian, ultimately, there are no tragedies. Ultimately, the providence of God works all these proximate evils for our final benefit.

Martin Luther understood this aspect of God's good providence when he said, "If God told me to eat the dung from off the streets, not only would I eat it, but I would know it was good for me."

1.         Creatures have shadows cast by the darkness of sin.

2.         There is no shadow side to God.

3.         God is not under Law.

4.         God is not apart from Law.

5.         God is a Law unto Himself.

神的聖潔 The Holiness of God

作者: 史鮑爾 (R.C. Sproul) 译者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P44 ,更新傳道會出版

我小時候，學的第一個禱告，就是外婆教我的一首簡單的謝飯歌：「神偉大、神良善，我們要為桌上的飲食將感恩獻上。」此歌詞言簡意賅，韻律柔揚，卻涵蓋了神的兩個重要屬性--------祂的偉大和良善。神的這兩種德性可用一個聖經用語來概括說明，那就是聖潔。每當我們談到神的聖潔時，人們總是習慣地聯想到神的純潔與公義。不錯，聖潔的確包含這些德性，但這還不是聖潔的主要含義。

聖經所謂的聖潔一詞包含兩種不同的意思，第一個基本意思是「分開」和「區別」。當我們說神是聖潔的，我們是指神與所有受造物間的徹底區別。這種區別在於神超越的威嚴和令人敬畏的尊榮，祂配受我們的尊重、崇敬、畏懼和敬拜。祂在榮耀中與我們是不同的、是可「區別」的。當聖經提到聖物、聖人和聖節期時，所指的是一切因與神接觸，以致被分別出來、成聖，或是有所不同的事物。摩西所站近的火燒荊棘之地之所以是聖地，是因為神以一種特別的方式在那裏出現。神的臨近，使平凡的事物突然變成為非凡，使庸俗的變為超越的。

聖潔的第二個意思，是指神純潔而公義的作為。神只作對的事，祂不會作錯的事；神的作為永遠公義，因為神的本性是聖潔的，成為從此便可以區別神內在的公義（神的聖潔本性）和外在的公義（神的作為）之不同。

因為神是聖潔的，所以祂也是偉大且良善的，在神的良善本性中，不會滲進敗壞的品質。我們蒙召成為聖潔，不是說我們可分享神至尊的神性，而是說，我們要與平常墮落的罪性有所不同，我們蒙召是要反映出神的道德本性和作為，並效法衪的良善。

總結

1. 聖潔有兩種不同的意思：

（1）指「區別」或「分開」（2）指純浄與公義的作為。

2. 我們蒙召成聖，為要反映出神的義和純浄。

思考經文

出三1-6；撒上二2；詩九九1-9；賽六1-13；啟四1-11

神的無所不知   The Omniscience of God 

作者: 史鮑爾 (R.C. Sproul) 译者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P41 ,更新傳道會出版

我第一次接觸到無所不知這個觀念，是與童年時代的聖誕老人有關。家人告訴我，聖誕老人「有一份完整的送禮名單，且不停地一再核對」。我也相信復活節才出現的小神仙平時是住在我們家的閣樓上，常在暗中觀察我的一舉一動。

無所不知（ omniscience) 就是「擁有所有的（omni) 知識(science) 」之意，這個名詞只能用在神的身上。只有具無限且永恒實存的神，才能知道一切的事。有限的受造物，其知識是受到有限實存的限制的。

神是無限的，因此能知道、能明白、也能理解一切的事。祂不用學習或汲取甚麽新的知識。對未來、過去和現在，神都一摡全知道，沒有任何事的發生會使神驚訝。

由於神的知識遠超過我們（屬另一更高的層面），所以有些基督徒認為，神的思想與我們的，在本質上截然不同。比方說，就有不少基督徒認為，神的邏輯與我們的不同。這種看法使我們可以將一些神學難題自圓其說，當我們在思想上陷入兩種對立的局面時，我們推說神是運用不同邏輯，這個講法的確可以抒解矛盾的張力。我們只需輕松地說一句：「在我們來說這是矛盾，但在神看來卻不是」，好像就可以把問題給解決了。

可是這樣的推理是基督教的致命傷。為什麽呢？如果說，神運用的是另一種邏輯，對我們來說是矛盾的事，對神卻可能是合乎邏輯的，那麽，聖經中就沒有一句話是我們可以相信的了。因為凡聖經所說的，對神來說也有可能是完全相反的意思---------善與惡可能不是對立的，敵基督可能就是基督！

因為神有超越的知識，所以祂能夠解決那些困擾我們的奧秘。但這𥚃所指的是，神知識的水平與我們不同，而不是神邏輯的本質與我們不同。神是理性的神，祂不能夠容納矛盾。

神的無所不知是來自祂的無所不能。神並非運用了超越的智慧，對全宇宙和萬物加以冷靜研究之後才變得全知，神知道萬物乃是因為神創造萬物，命定萬物，並以宇宙至高統治者的身分管理全宇宙。雖然有些神學家嘗試將神的這兩種身分區分開來，但事實上，神不可能知道萬物卻又管治不了萬物，祂也不可能管治萬物卻是不知道萬物的。無所不知和無所不能像神一切其他的屬性一樣，二者互相依存，是一體的兩面。

神對萬物的知識是一把兩刃的利劍，對信徒來說，這是一種保障---------一切都在神的管治之下，神知道一切，祂也不會被那些困擾我們的問題所困擾。但是對不信的人來說，這教義道出了人不能向神隱藏自己的事實。人的罪惡必然顯露出來，正如亞當犯罪之後想向神隱藏自己，但在宇宙間沒有一個角落是神的目光--------無論是忿怒的、是慈愛的-------不能達到的。

神的無所不知對於神應許將在世上施行公義來說，也是一個關鍵真理。一個法官要想作出一份完全的判決，他必須先知道一切的事實。而在神的視察下，沒有任何證據能夠隱藏，若有什麽可使人的罪行減輕的，祂也是一目了然的。

總結

1. 無所不知就是「全知」的意思。

2. 只有無限的實存才擁有無限的知識。

3. 神擁有比受造物更高水平的知識，但是神與受造物的知識屬於同一種邏輯的秩序。

4. 誤以為神用的是另一種邏輯，這種講法對基督教是致命傷。

5. 神的無所不知建基在祂無限和無所不能的屬性上。

6. 神的無所不知對於神作世界的審判者來說，是非常重要的。

思考經文

詩一四七5；結十一5；徒十五18；羅十一33-36；來四13

15. THE OMNISCIENCE OF GOD

My first exposure to the concept of omniscience was linked to my

childhood understanding of Santa Claus. I was told that he was “making a list and checking it twice.” I also thought the Easter Bunny lived in our attic (in the off-season) where he could invisibly keep his eye on me.

The word omniscience means “to have all (omni) knowledge (science).” It is a term that is properly applied to God alone. Only a being that is infinite and eternal is capable of knowing everything. The knowledge of a finite creature is always limited by a finite being.

God, being infinite, is able to be aware of all things, to understand all

things, and to comprehend all things. He never learns anything or acquires new knowledge. The future as well as the past and present are completely known by Him. He is surprised by nothing.

Because God’s knowledge far exceeds our knowledge (it is of a higher sort), some Christians believe that His thinking differs radically in kind

from ours. For example, it has become commonplace for Christians to

assert that God operates with a different form of logic than ours. This

concept is convenient when we run into snags in our theology. If we find ourselves affirming both poles of a contradiction, we can alleviate our tension by appealing to God’s different order of logic. We can say with ease, “This may all be contradictory to us, but it isn’t in the mind of God.”

This kind of reasoning is fatal to Christianity. Why? If God in fact has a

different order of logic whereby what is contradictory to us is logical to

Him, then we have no reason to trust a single word of the Bible.

Whatever the Bible says to us could then mean its exact opposite to God. In God’s mind good and evil may not be opposites, and the Antichrist might really be Christ.

God’s superior knowledge allows Him to be able to resolve mysteries that baffle us. But that points to a difference of degree in God’s knowledge, not a difference in the kind of logic He uses. Because God is rational, even He cannot reconcile contradictions.

God’s omniscience also grows out of His omnipotence. God is not allknowing simply because He has applied His superior intellect to a soberstudy of the universe and all its contents. Rather, God knows all because He created all and He has willed all. As sovereign Ruler over the universe, God controls the universe. Though some theologians have tried to separate the two, it is impossible for God to know all without controlling all, and it is impossible for Him to control all without knowing all. Like all attributes of God, they are codependent, two necessary parts of the whole.

God’s omniscience, like His omnipotence and omnipresence, also relates to time. God’s knowledge is absolute in the sense that He is forever aware of all things. God’s intellect is different from ours in that He does not have to “access” information, like a computer might retrieve a file. All knowledge is always directly before God.

God’s knowledge of all things is a two-edged sword. For the believer the idea offers security—that God is in control, that He understands.

God is not puzzled by those problems that puzzle us. For the unbeliever, however, the doctrine highlights the fact that people cannot hide from God. Their sins are exposed. Like Adam, they seek to hide. However, there is no corner of the universe that God’s gaze, either in love or wrath, fails to reach.

The omniscience of God is also a crucial part of God’s promise to bring

about justice in the world. For a judge to render a perfectly just verdict he must first know all the facts. No evidence is hidden from the scrutiny of God. All mitigating circumstances are known to Him.

Summary

1. Omniscience means “all knowledge.”

2. Only an infinite Being can possess infinite knowledge.

3. God has a higher degree of knowledge than His creatures, but it is of the same logical order.

4. To attribute a different kind of logic to God is fatal to Christianity.

5. God’s omniscience is grounded in His infinity and His omnipotence.

6. God’s omniscience is crucial to His role as the Judge of the world.

Biblical passages for reflection:

Psalm 147:5

Ezekiel 11:5

Acts 15:18

Romans 11:33-36

Hebrews 4:13

神的無所不在  The Omnipresence of God

作者: 史鮑爾 (R.C. Sproul) 译者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P39 ,更新傳道會出版

所謂靈魂出竅，只是一種幻覺而已。有人宣稱他能夠離開身體，漫遊美加，行訪印度、不用坐火車，駕飛機，乘輪船，說這話的人若不是自欺，就是個騙子。再說，縱使一個人的靈魂真能出竅，漫遊地球各處，這行程也只限於一次去到一個地點。人的靈魂是有限的，無論現在或將來，人的靈魂都不能在同一時間出現在不同的地點。只有無限的靈才無所不在（omnipresence)。

談到神的無所不在，我們通常是指神存在於所有的地方，沒有一個地方是神不在那裏的，也就是說，神無處不在。但從另一面而言，神是個靈，祂不像其他物體那樣占用空間，祂不具占用空間的物性。要理解這個似非而是的概念，我們便需要以另一個維度的觀念來思考，神與我們的阻隔不是因時間或空間所造成的阻隔；要想與神相會，不是「哪裏」或「何時」的問題。要想進到神的面前，我們就得進入另一個不同的維度。

第二個有關神無所不在的問題也是我們常常忽略的，「無所」不單指神的處所，也指神在一處的量度：神不單存在於所有的地方，祂也是豐豐滿滿地存於每一個地方，我們稱此為無垠性（immensity)。住在紐約和莫斯科的信徒，能同時享受到同一位無垠的神。神的無垠性不是形容神體積之大，而是說祂有能力，能全然而豐滿地存在於每一處地方。

神無所不在的教義使我們對祂心生敬畏。然而這教義不但使人敬畏，也帶給人安慰。我們可以確信，神對我們每時都有不分割的關注。我們不用列隊候駕，也不用安排約會朝見神；當我們與神相會時，祂不會被地球上別處的事情打擾，以致無暇理會我們。但這教義對不信神的人來說，卻不是安慰的信息，因為人無法逃離神的面，宇宙中沒有一個角落是沒有神的----------連地獄中的惡人也並不是和神分離的，他們只是遠離神的福氣而已，神的忿怒不停地隨著他們。

大衛在詩篇很多地方宣揚神無所不在的榮耀，其中一段詩句概括地講述了這教義的精華：「  我往哪裡去躲避你的靈？我往哪裡逃躲避你的面？ 我若升到天上，你在那裡；我若在陰間下榻，你也在那裡。我若展開清晨的翅膀，飛到海極居住，就是在那裡，你的手必引導我，你的右手也必扶持我。」（詩一三九7－10）

總結

1. 只有無限的靈才能無所不在。

2. 神不受時間和空間的限制。神的實存是超越時間和空間的。

3. 神的無所不在包含祂的無垠性，這是指神能在所有時間和所有空間中都豐滿的存在。

4. 神的無所不在對信徒來說是一種安慰，對於不信的人卻是可怖的。

思考經文

王上八27；伯十一7-9；耶廿三23-24；徒十七22-31

14. THE OMNIPRESENCE OF GOD

Astral projection is a fantasy. People may make claims that they can leave their bodies and make junkets to California or India and return without the benefit of trains, planes, or ships, but they are either deluded or deceitful when they make such claims. Yet even if the soul or spirit of a person could be so “projected” to wander the globe, such trips could include only one stop at a time. Our human spirits are still finite spirits and are not now, nor ever will be, capable of being in more than one place at the same time. Only an infinite Spirit is capable of omnipresence.

When we speak of God’s omnipresence we usually mean that His presence is in all places. There is no place where God is not. Yet, as spirit, God does not occupy any place, in the sense that physical objects occupy space. He has no physical qualities that can occupy space. The key to understanding this paradox is to think in terms of another dimension. The barrier between God and us is not a barrier of space or time. To meet God, there is not a “where” to go or a “when” to occur. To be in the immediate presence of God is to step into another dimension.

There is a second aspect to God’s omnipresence that we often overlook. The “omni” relates not only to the places where God is, but also to how  much of Him is in any given place. God is not only present in all places but God is fully present in every place. This is called His immensity. Believers living in New York enjoy the fullness of the presence of God while believers in Moscow enjoy that same presence. His immensity, then, does not refer to His size, but to His ability to be fully present everywhere.

The doctrine of God’s omnipresence appropriately fills us with awe. In

addition to the reverence it engenders, the doctrine also proves to be

comforting. We can always be certain of God’s undivided attention. We don’t ever need to stand in line or make an appointment to be with God. When we are in God’s presence, He is not preoccupied with events on the other side of the world. The doctrine is, of course, not at all comforting to the nonbeliever. There is no place to hide from God. There is no corner of the universe where God is not. The wicked in hell are not separated from God, only from His benevolence. His wrath is with them constantly.

David, who often extolled the glory of God’s omnipresence in the Psalms, gives us a poetic summary of this doctrine: Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; if I make my bed in hell, behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there Your hand shall lead me, and You right hand shall hold me. (Psalm 139:7-10)

Summary

1. Only an infinite Spirit can be omnipresent.

2. God is not bound by time or space. His Being transcends time and

space.

3. God’s omnipresence includes His immensity by which He is able to be present in His fullness at all times and in all places.

4. God’s omnipresence is a comfort to the believer and a terror to the

unbeliever.

Biblical passages for reflection:

1 Kings 8:27

Job 11:7-9

Jeremiah 23:23-24

Acts 17:22-31

神的無所不能The Omnipotence of God

作者: 史鮑爾 (R.C. Sproul) 译者: 姚錦榮

摘自《神學入門》《Essential Truths of the Christian Faith》P36 ,更新傳道會出版

每一位神學家遲早都會被學生問及這樣一個難解的問題：神能不能創造一塊自己搬不動的石頭？乍聽之下，這個問題必會把神學家弄得進退兩難。如果回答是，便等承認神有自己做不到的事，祂移不動那塊石頭；如果回答不是，則等於說神不能創造這塊石頭。無論回答是與不是，我們好像都不得不限制了神的能力。

這個問題和另一個刁難的問題十分類似：如果用一股不可抗拒的力量推動一個不能移動的物體，結果會怎樣？我們可以理解什麼是不可抗拒的力量，也知道什麼是不能移動的物體，但是我們猜不透二者共存時將會出現什麼情況。如果不可抗拒的力量遇上不能移動的物體，而將之移動的話，該物體便不能再被稱為是不能移動的物體了；但是如果該物體無法被移動的話，那麼不可抗拒的力量也就不能再被稱為是不可抗拒的了。由此我們得知，現實世界不能同時容納此二者——不可抗拒的力量和不能移動的物體。

讓我們再回到那塊搬不動的石頭上，其實這是一個錯誤的兩難問題。我們之所以稱它是錯的，乃因它是建立在一個錯誤的前提上，它假定無所不能（omnipotence）是指神的能夠做任何事。但在神學上，無所不能一詞並不是指神能夠做任何的事。在聖經中，有幾件事是神不能做的：神不能說謊（來6：18）；神不能死；神不能既是永恒又同時是被造的；神不能違背自己的本性而行；神不能在同一時間和同一情況下是神、又不是神。

無所不能乃是說，神有掌管受造物的全能。沒有任何一個受造能夠逃離神全權的管治。因此之故，對於搬不動的石頭這個難題，我們是有正確答案的，那就是「不能！」——神不能創造一塊自己搬不動的石頭。如果神創造一塊這樣的石頭，祂便是創造自己無力管理的事物，這樣祂也等於摧毀了祂自己那無所不能的神性。神不會不再是神，神也不會變成為是一位有所不能的神。

當童女馬利亞聽見天使加百列說，她將會懷孕生子是時候，馬利亞感到萬分詫異。但天使說「因為出於神的話，沒有一句不帶著能力。」（譯者註：新國際版譯作『在神沒有難成的事。』）天使提醒馬利亞，神是無所不能的。我想，似乎連天使也懂得使用誇張語法。從狹義的角度考慮，這位天使的神學概念似乎不對；但從聖經廣義的角度去理解，卻正確地指出神的能力遠遠超越受造之物。對我們而言不可能的事，在神卻是可能的。在神沒有難成的事，意為神能做到任何祂決心要做的事，神的全能並不受有限的影響，「沒有任何事」會限制住祂的能力。但祂的能力卻依然受到祂的本質和身份的限制。神不可能犯罪，因為沒有犯罪的意願便沒有犯罪的可能；神不能犯罪，因為從來不願意犯罪。當約伯說以下這句話的時候，他深明此中道理——「我知道你萬事都能作；你的旨意不能攔阻。」（伯42：2）

都基督徒來說，神的無所不能是安慰的泉源。我們知道神用來創造宇宙的那個大能，也是祂保證用來向我們施行救恩的大能。在出埃及時，神曾彰顯大能；在基督的死而復活上，祂也彰顯了這種大能。我們知道，沒有任何受造物能夠擾亂神對未來的計劃；宇宙中也沒有一顆遊離分子，能夠破壞神的計劃。盡管這世上的權勢和力量發出毀滅的威嚇，但是我們不必懼怕。神是全能者，祂的力量無人能夠抗拒，這正是我們可以安息的原因。

總結：

1.神的無所不能不是說神可以做任何事情；神不能違背自己的本性。

2.神的無所不能不是指神對於受造秩序具有全權的能力、權柄和管治。

3. 神的無所不能對於惡人是可怕，對於信徒來說，卻是安慰的泉源。

4. 神在創造中行使的能力，也正是祂在救恩中所彰顯的能力。

5. 宇宙中沒有任何事物，能夠阻撓或擾亂神的計劃。

思考經文：

創十七1；詩一一五3；罗十一36；弗一11；来一3

13. THE OMNIPOTENCE OF GOD

Every theologian is sooner or later asked a question by a student that is posed as an impossible nut to crack. The old query is this: Can God make a rock so big that He cannot move it? At first glance this question seems to impale the theologian on the horns of an unsolvable dilemma. If we answer yes, then we are saying that there is something God cannot do; He cannot move the rock. If we answer no, then we are saying that God

cannot build such a rock. Either way we answer we are forced to place limits on God’s power.

This problem resembles the other teaser: What happens when an irresistible force meets an immovable object? We can conceive of an irresistible force. We can likewise conceive of an immovable object. What we cannot conceive of is the coexistence of the two. If an irresistible force ever met an immovable object and the object moved, it could no longer properly be called immovable. If the object did not move, then our “irresistible” force could no longer properly be called irresistible. We see, then, that reality cannot contain both—an irresistible force and an immovable object.

Meanwhile, back to the immovable rock. The dilemma posed here (as in the case of the irresistible force) is a false dilemma. It is false because it is erected on a false premise. It assumes that “omnipotence” means that God can do anything. Yet, as a theological term, omnipotence does not mean that God can do anything. The Bible indicates several things that God cannot do. He cannot lie (Hebrews 6:18). He cannot die. He cannot be eternal and created. He cannot act against His nature. He cannot be God and not be God at the same time and in the same respect. 

What omnipotence does mean is that God holds all power over His creation. No part of creation stands outside the scope of His sovereign control. Therefore, there is a correct answer to the dilemma of the rock. The nut can be cracked. The answer is no. God cannot build a rock so big that He could not move it. Why? If God ever built such a rock He would

be creating something over which He had no power. He would be destroying His own omnipotence. God cannot stop being God; He cannot not be omnipotent.

When the Virgin Mary was puzzled by Gabriel’s announcement to her of the conception of Jesus in her womb, the angel said to her: “For with God nothing will be impossible” (Luke 1:37). Here the angel was reminding Mary of God’s omnipotence. I guess even angels are capable of using hyperbole. Narrowly considered, the angel expressed bad theology. But

the broader biblical understanding points to the meaning that God’s power reaches far beyond that of the creature. What may be impossible for us is possible with Him. To say that nothing is impossible with God means that He can do whatever He wills to do. His power is not limited by finite limitations. Nothing or “no thing” can restrict His power. Yet His power is still restricted by what and who He is. Sin is impossible for Him because one cannot sin without willing to sin. God cannot commit sin because He never wills it. Job got to the heart of this matter when he said: “I know that You can do everything, and that no purpose of Yours can be withheld from You” (Job 42:2).

For the Christian, God’s omnipotence is a great source of comfort. We know that the same power God displayed in creating the universe is at His disposal to assure our salvation. He showed that power in the Exodus from Egypt. He displayed His power over death in the resurrection of Christ. We know that no part of creation can frustrate His plans for the future. There are no maverick molecules loose in the universe that could possibly disrupt His plans. Though powers and forces of this world threaten to undo, we have no fear. We can rest in the knowledge that nothing can withstand the power of God. He is the One who is almighty.

Summary

1. Omnipotence does not mean that God can do anything. He cannot act against His nature.

2. Omnipotence refers to God’s sovereign power, authority, and control over the created order.

3. Omnipotence, though a threat to the wicked, is a source of comfort to the believer.

4. The same power God exhibited in creation is displayed in our redemption.

5. Nothing in the universe can thwart or frustrate God’s plans. Biblical passages for

reflection:

Genesis 17:1

Psalm 115:3

Romans 11:36

Ephesians 1:11

Hebrews 1:3