卷一09 圣经论（2）
主讲：林慈信牧师_刘加立弟兄、王弟兄&ZJY(CGY)姐妹
下面第九节就继续第八节我们开始的加尔文的圣经论，在基督教要义的4.8.5那里加尔文又提到圣经里耶稣基督是神人的中保，我们来看加尔文是怎么说的：虽然呢，他说这项原则从最初的教会就开始使用，就是说圣经里面是神的启示。是什么呢？神的仆人不应该教导任何不是从祂学到的东西，但是，因为历史有不同的处境，他们学习的方法也有所不同。不过，现今的秩序和先前的时代是非常不同的。怎么处理历史呢？First， if what Christ says is true – “No one sees the Father except the Son……” [Matt. 11:27] –假如耶稣基督讲的是对的，除了人子和子愿意指示的，没有人能知道父。surely they who would attain the knowledge of God should always be directed by that eternal Wisdom.所以任何人想认识神的话呢必须有永恒的智慧，就是基督自己来指导他们。For how could they either have comprehended God’s mysteries with the mind， or have uttered them， except by the teaching of him to whom alone the secrets of the Father are revealed? 任何人用人的心思去了解神的奥秘，怎么可能呢？除非那位子，就是认识父的奥秘的子，启示他们，Therefore，holy men of old knew God only by beholding him in his Son as in a mirror (cf. II Cor. 3:8).所以古代的人，就是先知和使徒们怎么认识神的呢？就是在基督里看见神，就好像如一面镜子。哥林多后书3：8，When I say this， I mean that God has never manifested Himself to men in any other way than through the Son，加尔文说，我的意思就是说，神从来没有向人启示他自己除了透过他的儿子，也就是说他的唯一智慧、亮光和真理的耶稣基督。From this fountain 从基督这个泉源，亚当，挪亚，亚伯拉罕，以撒，雅各和所有其他的，他们都是从他们都饮于这个泉源。and other drank all that they had of heavenly teaching. 就是说他们所有属天的教导都是饮于这个泉源，From the same fountain，all the prophets have also drawn every heavenly oracle从基督这个泉源，所有的先知得到他们从天而来的晓谕。they have given forth.就是他们所发表的晓谕。耶稣基督是启示先知使徒的那位，For this Wisdom has not always manifested itself in one way. 基督这一位神的智慧不是每一次用同样的方法启示的Among the patriarchs God used secret revelations，对亚伯拉罕以撒雅各先祖呢，神用了一些奥秘的启示， but at the same time to confirm these He added such signs但是为要证明为要肯定这些记号这些启示呢，神用其他的记号 that they could have no doubt that it was God who was speaking to them. 好叫他们毫无疑问的相信神向他们说话的。What the patriarchs had received they handed on to their descendants.先祖所领受的，他们就传递给他们的后裔。For the Lord had left it with them on this condition， that they should so propagate it.因为上主把启示留给先祖们，条件就是让他们传给后裔。 The children and children’s children knew when God dictates within what they heard was from heaven， not from earth. 他们的儿女的儿女都知道他们所听到的都是神所定下的话语，是从天不是从地上来的。
这里这段说从亚当开始列祖先知们，他们所得到的启示都是从基督来的，这里并没有抹杀也是从圣灵所默示的，也没有抹杀是从父来的，所以父、子、灵是启示的来源，神说话，在历史上说话。
那加尔文这里所讲的神的智慧绝对不是诺斯底所讲的那个智慧，或者那个逻各斯。为什么？因为这个神的智慧耶稣基督呢是向亚当、挪亚、亚伯拉罕、以撒、雅各所发的，诺斯底主义的甚至是早期的一些教父的那个逻各斯是，假如是受诺斯底影响的话，是不能碰到人、不能碰到尘世的。所以一方面圣经是神的话从上面而来、从基督而来、透过圣灵，但是是的确是达到人，有血有肉的先祖，先知使徒们等等。神是具体的启示的，用范泰尔的话是神是具体的启示，用加尔文的话是基督，神的智慧，向列祖先知启示的。
好我们继续1.6.1。我们是需要新的心，就是信心，才能有个受教的心让圣经教导我们的。That brightness which is borne in upon the eyes of all men both in heaven and on earth is more than enough to withdraw all support from men’s ingratitude 天地所照耀的光亮呢是足够让人停止他不感恩的心，just as God，to involve the human race in the same guilt， sets forth to all without exception His presence portrayed in His creatures.同样的，神在祂所造的受造物中也同样显示了祂的同在，好叫人没有借口，受控告。Despite this， 虽然如此，就是虽然普遍启示是清楚的，下面那句话就是虽然普遍启示是清楚的，it is needful 我们需要that another and better help be added，我们需要另外的帮助，to direct us a right to the very Creator of the universe. 我们需要另外的帮助，帮助我们认识宇宙的创造主，就是说关于上帝是创造主这方面，应该呢受造之物在人心中的启示是够的，但是人堕落了，所以需要另一个帮助，那就是圣经了。
It was not in vain， then， that he added the light of his Word 所以呢上帝再加上他话语的亮光不是徒然的by which to become known unto salvation; 透过这些话语呢人能达到救恩。这里所讲的就是圣经的必须性跟the necessity of the scripture，圣经的必须，也是相对于威敏斯特信仰告白，第一章的第一段1.0，所以神呢除了普遍启示又加上特殊启示，就是加上圣经的启示。and he regarded as worthy of this privilege those whom He pleased to gather more closely and intimately to himself.他认为神所呼召的人在这方面呢是值得有这种特权的，就是说得到他的话语以致得救。For because he saw the minds of all men tossed and agitated， 因为他看到人受各种的邪风摇动after he chose the Jews as his very own flock， 所以当神拣选犹太人做他自己的羊群之后呢he fenced them about that they might not sink into oblivion as others had.神就建筑了围墙来保护他们，好叫他们不偏离。 With good reason He holds us by the same means in the pure knowledge of himself， 同样的理由呢神也用祂的话围住我们，这里也在讲圣经的必须性，除了普遍启示不足够以外，这里说的是我们信徒信心是会摇动的，所以神用他的话来坚定我们的信心。给我们这个pure knowledge of himself，关于他纯洁的认识。since otherwise even those who seem to stand firm before all others would soon melt away. 因为不是如此的话，就算那些好像表面上信心很坚固的人呢也会消失掉的。Just as old or bleary-eyed men and those with weak vision， if you thrust before them a most beautiful volume， even if they recognize it to be some sort of writing， yet can scarcely construe two words， 就是说有一些的人呢，他们的眼目昏花，所以就算你把一本最美好的书放在他眼前，就算他们承认这是本很美好的书，但是他们两个字都读不到。except with the aid of spectacles 除非有眼睛帮助他们will begin to read distinctly;这样他们才能清清楚楚读这本书。同样的，so Scripture， gathering up the otherwise confused knowledge of God in our minds， 同样的，圣经将我们思想里关于神很混乱的思想把它们都收集起来，having dispersed our dullness， 圣经消除我们的迟钝clearly shows us the true God. 就清楚的显示真神给我们认识。意思就是说呢，特殊启示要纠正我们对普遍启示错误的理解或者盲目的不看见This，therefore，is a special gift，where God，to instruct the church，not merely uses mute teachers but also opens His own most hallowed lips. 所以呢为要教导教会，就是为要教会信徒的信心坚定，神不仅用了无言无语的、也无声音可听的教师，就是穹苍、自然，而且神开了祂自己的口，用祂的嘴唇来教导我们，就是用圣经来教导我们。Not only does he teach the elect to look upon a god， 神不仅仅教导选民去仰望真神but also shows Himself as the God upon whom they are to look. 不仅仅说去仰望一个神，而且告诉选民他就是那位真神，他们要仰望祂。He has from the beginning maintained this plan for his church， 从创世以来神就坚持维持这个计划so that besides these common proofs he also put forth His Word， 所以除了这些普通证据就是普遍启示以外，神也提供了他的话语which is a more direct and more certain mark 圣经是比普遍启示更加直接的一个记号，也是更加有肯定把握的一个记号。Where by he is to be recognized. 藉着这个记号我们可以认识神，所以圣经比普遍启示更加清楚，在这里呢也是在讲圣经的清晰性，这里讲到圣经的必须性和清晰性，其实也提到圣经的足够性，sufficiency，就是说藉着圣经我们可以知道如何得救。
下面这段讲到我们可以认识神，有两方面的认识神，当我们读圣经的时候。
There is no doubt that毫无疑问亚当，挪亚，亚伯拉罕还有其他的先祖们透过神的话能够、很清楚的认识神。that in a way distinguished them from unbelievers.就是这样的认识神，使他们与非信徒分别出来的。你说怎么样呢认识神呢？就是神和他们说话，虽然那个时候圣经没有写下来，但是那个时候已经有特殊启示了。secret revelation神在他们心中的启示，梦啊、异象啊 ，神亲自来跟他们讲话，先祖已经有特殊启示的。I am not yet speaking of the proper doctrine of faith whereby they had been illumined unto the hope of eternal life.他说，先祖所认识的，我还不是在讲他们得到永生的事情， For， that they might pass from death to life，假如他们要从死亡进入永生的话 it was necessary to recognize God not only as Creator but also as Redeemer，人必须认识神不单是创造主也是救赎主。for undoubtedly they arrived at both from the Word.毫无疑问先祖从神的话认识神，又是他们的创造主又是他们的救赎主。First in order came that kind of knowledge by which one is permitted to grasp who that God is who founded and governs the universe. 第一方面先祖认识到神是宇宙的创造主又是掌管主Then that other inner knowledge was added，然后神再加上内心里面的另一种知识。which alone quickens dead souls，唯有这种第二种的知识让死的灵魂复苏、活过来whereby God is known not only as the Founder of the universe and the sole Author and Ruler of all that is made，but also in the person of the Mediator and as the Redeemer. 第二种的知识，就是使人活过来的知识呢，是神告诉我们他是我们的救赎主。就是透过Mediator，透过中保基督显示祂自己是选民的救赎主。
But because we have not yet come to the fall of the world and the corruption of nature， I shall now forego discussion of the remedy. 我现在还不在讨论神的救赎，因为我们还没有讲到堕落。所以下面他就讲了很多先后的次序：But here I shall discuss only how we should learn from Scripture that God， the Creator of the universe， can by sure marks be distinguished from all the throng of feigned gods. 这里就告诉读者，神，创造主呢，是从所以假神不一样的，Then， in due order， that series will lead us to the redemption.然后在适当的时候我就会讨论到救赎的。We shall derive many testimonies from the New Testament， 我们从新约可以得到很多的见证，and other testimonies also from the Law and the Prophets， 除了新约，旧约律法先知书也有很多的见证，where express mention is made of Christ. 那里明明的说到耶稣基督，就是旧约和新约都见证基督的。所以加尔文很顺地这里在讲，讲到关于认识基督得到永生的这种知识呢，新约、旧约都有的，旧约讲的是基督、新约讲的是基督。Nevertheless， all things will tend to this end，所以的万物都朝这个目标走 that God， 就是神，宇宙的创造主，宇宙的建筑师啊在圣经里显示了祂自己and that what we ought to think of Him is set forth there， 所以我们要按照圣经的方法来去思考神lest we seek some uncertain deity by devious paths。好叫我们不走邪恶的道路去找到一些假神。
加尔文虽然是这种的流水账的论述，但是他把圣经的必须性、足够性、清晰性权威性都说了。
好了，下面呢是1.6.2《圣经》就是上帝的话，THE WORD iS HOLY SCRIPTURE。所以不论神是透过晓谕、异象、或者传道来启示先祖的，he put into their minds what they should then hand down to their posterity. 神把列祖应该教导给他们后裔的真理放在他们的心思中。At any rate， there is no doubt 从这里毫无疑问的that firm certainty of doctrine was engraved in their hearts， so that they were convinced and understood that what they had learned proceeded from God.真理教义的可信性是刻在他们心板上的所以他们是说服的，他们知道，他们确信他们所学习的是从神而来的。For by his Word， God rendered faith unambiguous forever， 因为透过神的话，神让信徒的信心永远地毫无含糊，a faith that should be superior to all opinion. 这种信心是超越人的主观意见的。Finally， in order that truth might abide forever，好叫真理能流传在世界中历经世世代代。the same oracles he had given to the patriarchs it was his pleasure to have recorded， as it were， on public tablets. 这里写了圣经的默示了，也可以看威敏斯特信仰告白1.1，为要信徒流传、传递真理到后代、为要真理能够永存，神所向列祖晓谕的神的美意，就将他们记录下来，在public tablets就是大众可以看见的石板上记录下来了。With this intent the law was published，就是为了这个，为了后代都可以知道，所以律法就被颁布。 and the prophets afterward added as its interpreters. 然后呢先知书就加上来去解释，律法、先知就是旧约的简称。For even though the use of the law was manifold，
虽然律法的用途是多种的，加尔文是讲到律法的三重功用，这里他不是讨论这个，他只是带过一下。虽然律法有多重的功用as will be seen more clearly in its place， 等一下在适当的地方我会讨论的。it was especially committed to Moses and all the prophets 律法是特别委托为摩西和众先知to teach the way of reconciliation between God and men，律法要教导的是神与人如何和好，律法是教导救恩、教导神与人和好的。whence also Paul calls “Christ the end of the law” [Rom. 10:4]. 所以律法的总纲或目标就是基督（罗马书10章4节）。Yet I repeat once more:加尔文说我再重复一次，besides the specific doctrine of faith and repentance that sets forth Christ as Mediator， 除了圣经里面清清楚楚的说基督是中保，人必须信靠祂悔改。除了这个福音以外，Scripture adorns with unmistakable marks and tokens the one true God， in that he has created and governs the universe， 除了福音以外，圣经也告诉我们宇宙里面都见证神是创造主和掌管主in order that he may not be mixed up with the throng of false gods. 好叫我们不会将神与假神混为一谈。
Therefore，however fitting it may be for man seriously to turn his eyes to contemplate God’s works， since he had been placed in this most glorious theater to be a spectator of them，it is fitting that he prick up his ears to the Word， the better to profit. 所以既然人呢，有些人去默想神的作为是很适当的，因为人是被放置在宇宙这个戏院里面去看，但是我们应该侧耳听上帝的话好叫我们从创造从宇宙得到更多的好处。就是说圣经帮助我们了解普遍启示，纠正我们对普遍启示错误的理解， the better to profit，叫我们得到更多的益处。it is therefore no wonder that those who were born in darkness become more and more hardened in their insensibility; 所以并不奇怪的，那些在黑暗中就越来越心里刚硬，就越来越没有敏锐的感觉。or there are very few who， to contain themselves within bounds， apply themselves teach ably to God’s Word，很少人愿意以自己的有限性为满足，而殷勤的用受教的心学习神的话， but they rather exult in their own vanity.人呢，喜欢高举自己的空虚， Now， in order that true religion may shine upon us， 加尔文这里说：这个目标就是为要真的纯正的信仰光照我们，we ought to hold that it must take its beginning from heavenly doctrine，所以我们一定要坚持我们信仰的起点就是从天然来的真理。and that no one can get even the slightest taste of right and sound doctrine unless he be a pupil of Scripture. 所以人呢关于真理关于教义关于神学呢毫无认识的，除非他作一个圣经的学生，好好地读圣经。Hence， there also emerges the beginning of true understanding when we reverently embrace what it pleases God there to witness of Himself. 所以我们真正的知识真正的理解就是我们先从圣经那里看神的美意要怎么样自我见证，从圣经里才会有真的智慧的开端。
But not only faith， perfect and in every way complete， but all right knowledge of God is born of obedience. 因为不仅仅是信心，而且所有的关于神的知识呢，都是从顺服而生的，所以呢加尔文不承认那些不承认圣经的那种关于神的知识，不论是哲学、神学等等。简单的说圣经要管我们的哲学、神学、文化、科学。And surely in this respect God has，by his singular providence，taken thought for mortals through all ages.在这方面呢，就是为了人在各方面顺服，不仅仅在信心方面顺服圣经，而且在哲学、科学各方面回应普遍启示、顺服圣经呢，神都为我们这些凡人着想，就是神就用一次的，这个一个特殊的providence特殊的提供，就是圣经，特殊的默示，就给我们这方面的供应了。
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