INSPIRATION OF THE HOLY SCRIPTURES ｜ 圣经的默示

ENINSPIRATION OF THE HOLY SCRIPTURES. Chief passage: 2 Tim. 3:16, 17 (R. V.). Every scripture inspired of God (Gr. theopneustos, God-breathed) is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness; that the man of God may be complete, furnished completely unto every good work. [Both the being "inspired of God" and the being "profitable" properly belong, according to the apostle's argument, to all Scripture. In v. 15 he gives a characteristic of "the holy Scriptures"—not of some of them merely, but of the whole collection of the Old Testament writings so designated among the Jews—"which are able to make thee wise unto salvation"; and then he uses like comprehensive language in vs. 16, 17. Certainly no distinction between inspired and uninspired Scripture is either made or hinted at by the apostle; and the attempts to introduce such a distinction into the passage are inconsistent with the apostle's argument, with the proper construction of the language, and with the known reverence of the Jews and primitive Christians for the whole Old Testament. W. Smith. — Though this passage refers most directly to the Scripture of the Old Testament, yet it distinctly declares the nature of all inspiration: it is from God; it is God-breathed (theopneustic). This is the radical import of the term; and it implies that if a Scripture be not from God, it is not inspired; and that if it be from God, it is inspired. H. B. Smith.]

BSB2 Timothy 3:16, 17 16 All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, 17 so that the man of God may be complete, fully equipped for every good work.

中圣经的默示。首要经文：提摩太后书 3:16-17（修订译本）—— 凡神所默示的圣经（希腊文 theopneustos：神所呼出的）于教训、督责、使人归正、教导人学义都是有益的，叫属神的人得以完全，预备行各样的善事。〔按使徒的论证，『神所默示』与『有益』二者都属于全部圣经。他在 15 节先给出『圣经』的一个特征——不是圣经中的某一部分，而是犹太人以此名称呼的旧约著作全集——『这圣经能使你因信基督耶稣，有得救的智慧』；随后在 16-17 节使用同样总括性的语言。使徒断然没有在『默示的』与『非默示的』圣经之间作出或暗示任何区分；想把这种区分塞进这段经文的尝试，与使徒的论证不合，与语言的正当句法不合，也与犹太人和初期基督徒对旧约全书素所共知的敬重不合。W. 史密斯。——这段话虽最直接指旧约圣经，却清楚宣告了一切默示的本质：默示出于神；是神所呼出的（theopneustic）。这是此词的根本含义；它意味着：一卷书若非出于神，就不是默示的；若出于神，就是默示的。H. B. 史密斯。〕

ENOther direct and confirmatory passages: 2 Pet. 1:21. No prophecy ever came by the will of man: but men spake from God, being moved by the Holy Ghost. Mark 12:36. David himself said in the Holy Spirit. 2 Sam. 23:2. The Spirit of the Lord spake by me, and His word was upon my tongue. Acts 1:16. The Holy Ghost spake before by the mouth of David. Acts 28:25. Well spake the Holy Ghost by Isaiah the prophet. 1 Thes. 2:13. Ye accepted it not as the word of men, but, as it is in truth, the word of God. Isaiah, Jeremiah, Ezekiel, Haggai, and Zechariah repeatedly affirm that "the word of the Lord" came to them, as the preface of many messages. 1 Cor. 2:13. We speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth. We have the mind of Christ. Gal. 1:11, 12. The gospel which was preached of me is not after man; it came to me through the revelation of Jesus Christ. 1 Cor. 14:37. The things that I write unto you . . . are the commandment of the Lord. [In the Prophets, not only the fact of inspiration but the manner of it is most evident. Their distinguishing characteristic was the firm and unwavering belief that they were instruments or organs of the Most High; that the thoughts which arose in their minds about Him and His will, and the commands and exhortations which they issued in His name, really came at His prompting, and were really invested with His authority. It is impossible to read the first chapters of First Corinthians, or the first chapter of Galatians, without feeling that Paul's own inspiration is an axiom of his thought—and not of his own thought only, but of the thought of Christians generally. If Paul had not had his authority resisted, we should have heard little about his inspiration; the other Apostles met with no resistance, and therefore had still less occasion to assert what no one questioned. Yet it is impossible to read their Epistles without feeling in them a fullness of assurance quite as great as Paul's: they expect to be obeyed; and even when they speak of mysteries, they expect to be believed. Most impressive of all is the opening of John's First Epistle: "That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we beheld and our hands handled, concerning the Word of life, declare we unto you." It is as if the Apostle came fresh from the presence of the Incarnate Word, with plenipotentiary powers to announce the way of holiness and salvation to men. W. Sanday.]

BSB2 Peter 1:21 For no such prophecy was ever brought forth by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

中其他直接与印证的经文：彼得后书 1:21 —— 因为预言从来没有出于人意的，乃是人被圣灵感动，说出神的话来。马可福音 12:36 —— 大卫被圣灵感动，说。撒母耳记下 23:2 —— 耶和华的灵借着我说，他的话在我口中。使徒行传 1:16 —— 圣灵借大卫的口……所说的话。28:25 —— 圣灵借先知以赛亚……说的话是不错的。帖撒罗尼迦前书 2:13 —— 你们……不以为是人的道，乃以为是神的道；这道实在是神的。以赛亚、耶利米、以西结、哈该、撒迦利亚屡屡申明『耶和华的话』临到他们，以此作许多信息的开场。哥林多前书 2:13 —— 并且我们讲说这些事，不是用人智慧所指教的言语，乃是用圣灵所指教的言语。……我们是有基督的心了。加拉太书 1:11-12 —— 我素来所传的福音不是出于人的意思……乃是从耶稣基督启示来的。哥林多前书 14:37 —— 我所写给你们的是主的命令。〔在先知们身上，不但默示的事实、连默示的方式都极其显明。他们的标志性特征，是那坚定不移的信念：自己是至高者的器具或喉舌；心中兴起的关乎神和神旨意的意念、奉神之名发出的命令与劝勉，实实在在是出于神的催动、实实在在带着神的权柄。人不可能读哥林多前书的头几章或加拉太书第一章而感觉不到：保罗自己的默示是他思想的公理——不但是他自己思想的公理，也是基督徒普遍思想的公理。倘若保罗的权柄未曾遭人抗拒，我们大概很少会听到关于他默示的话；其余使徒没有遇到抗拒，就更无必要去申明无人质疑之事。然而读他们的书信，不可能感觉不到其中那不亚于保罗的十足确信：他们期待被顺从；即便讲论奥秘，也期待被相信。最令人动容的是约翰一书的开篇：『论到从起初原有的生命之道，就是我们所听见、所看见、亲眼看过、亲手摸过的……我们将……传给你们。』仿佛这位使徒刚从道成肉身之道的面前出来，带着全权，向人宣告圣洁与救恩之路。桑代（W. Sanday）〕

ENThe nature of inspiration: [Inspiration designates that Divine influence under which prophets or apostles spake or wrote, as they were moved by the Holy Ghost. H. B. Smith. — It is that guidance from above whereby the sacred penmen, in committing this Divine revelation to writing, were preserved from all such error as would interfere with the end which God, in giving this revelation to man, proposed. Torrey. — The common evangelical view holds that inspiration, without impairing the free use of each writer's own natural powers, so moulded his views in regard to the subject-matter to be communicated—and, when necessary, in regard to the very language to be used—as to secure the communication in the Scriptures of that, and of that only, which, properly interpreted, is truth: truth which in its substance and form is in perfect accordance with the Divine mind and will. This theory holds that the inspiration of the Scriptures is perfectly consistent with their recording falsehoods uttered (e.g., by the serpent to Eve), unsound arguments and perverted truths set forth (e.g., by Job's friends), mistakes and faults even of apostles, uninspired opinions or judgments (e.g., of Paul in 1 Cor. 7). In such cases the inspiration has nothing to do with originally uttering the language or exhibiting the conduct recorded, but is concerned in making an infallible record of the fact that such language was uttered, such conduct took place. This theory admits the occurrence, in copies of the Scriptures, of mistakes in transcribing, translating, and printing, which it is the business of Biblical criticism to investigate. Those who thus agree in maintaining the inspiration of the Scriptures may differ among themselves as to the authorship and dates of particular books, the scope of particular prophecies, the meaning of particular passages, and even the general principles of interpretation. Dictionary of the Bible. — While the fact of inspiration may be held as a truth, there may be a wide difference among evangelicals as to the mode and the limits of inspiration. A sharp distinction is rightly made between belief in the fact, and belief in specific theories as to its extent and results. Evangelicalism is not bound to any special theory on this subject; within every body that holds the evangelical basis, widely diverging views are held. A. C. Zenos.]

中默示的性质：〔默示，指先知或使徒被圣灵感动而说话、写作时所处的那种神圣影响。H. B. 史密斯。——默示是那从上而来的引导：圣书的执笔者借此在把神圣启示笔之于书时，被保守脱离一切足以妨碍神赐启示之目的的错误。托雷（Torrey）。——福音派通行的观点认为：默示在不损害各作者自由运用其天然才具的前提下，如此塑造他对所要传达之题材的见解——必要时也塑造他所要使用的语言本身——以致确保圣经里所传达的，是且仅是（在正确解释之下的）真理：其实质与形式都与神的心意完全相合的真理。这一学说认为：圣经的默示与圣经记录下列内容完全相容——被说出的谎言（如蛇对夏娃）、被陈述的谬论与被歪曲的真理（如约伯三友）、甚至使徒等蒙默示传真理之人的过失、未经默示的意见与判断（如哥林多前书 7 章保罗的话）。在这类情形里，默示与最初说出那些话、做出那些事无关；默示所关涉的，是就『这些话确曾说出、这些事确曾在当时情形下发生』作出无误的记录。这一学说也承认圣经抄本中存在抄写、翻译、印刷上的讹误——考订这些讹误正是圣经校勘学的本务。凡同心持守圣经默示的人，在个别书卷的作者与年代、个别预言的范围、个别经文的含义、乃至解经的一般原则上，尽可彼此见解不同。《圣经词典》。——默示的事实可以作为真理持守，而福音派内部对默示的方式与界限尽可大有分歧。在『相信事实』与『相信关于其范围与结果的具体理论』之间作出明确区分，是正当的。福音信仰并不受缚于这一问题上的任何特定理论；在每一个持守福音派根基的团体之内，都存在着彼此相去甚远的观点。齐诺斯（A. C. Zenos）〕

ENProofs of the inspiration of the Scriptures. 1. The claim of the Scriptures themselves: A large part of the Old and New Testaments consists of what are positively declared to be messages from God—e.g., the Ten Commandments, and the communications of the prophets generally (Ex. 20:1; Lev. 1:1; Isa. 8:1). Paul gives to the whole Old Testament the significant title "the oracles of God" (Rom. 3:2). A similar claim is set up in 2 Pet. 1:20, 21: "No prophecy of the Scripture is of any private interpretation" (i.e., the prophecy is not from the prophet himself, unfolding by his own unassisted powers the purposes of God); "for the prophecy came not at any time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." In the New Testament the words of Jesus Himself come with the claim of full Divine authority: "He whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto Him" (John 3:34)—not merely as He uttered them at first, but as afterward repeated by the apostles, guided according to His promise into all truth by the Spirit of truth (John 16:13; 14:26). Peter ranks the epistles of Paul with "the other Scriptures" (2 Pet. 3:15, 16). John, in Revelation, solemnly threatens with the wrath of God any man who shall add unto or take away from the words of his prophecy (Rev. 22:18, 19). 2. The need of inspiration, in order to make the Scriptures truly authoritative as the word of God: if the writers were not divinely inspired, we know neither what nor where the word of God is. The need is not met by any such "inspiration" as is common to eminent poets, artists, and men of genius; for this does not exempt their productions from dangerous mistakes. The inspiration of the Scriptures is no more impossible than any other miracle; and the character of God makes it certain that He will give this inspiration whenever it is necessary to the ends of wisdom and love for which His government exists.

BSBJohn 3:34 For the One whom God has sent speaks the words of God, for God gives the Spirit without limit.

中圣经默示的凭据。1. 圣经自身的宣认：新旧两约的一大部分，都由被断然宣告为神之信息的内容构成——例如十诫，以及先知们的传达通例（出埃及记 20:1；利未记 1:1；以赛亚书 8:1）。保罗给整部旧约冠以意味深长的称号：『神的圣言』（罗马书 3:2）。彼得后书 1:20-21 立起了同样的宣认：『经上所有的预言没有可随私意解说的』（即预言并非出于先知本人，靠一己之力去展开神的旨意）；『因为预言从来没有出于人意的，乃是人被圣灵感动，说出神的话来。』在新约里，耶稣自己的话带着完全神圣权柄的宣认而来：『神所差来的就说神的话，因为神赐圣灵给他是没有限量的』（约翰福音 3:34）——不但他最初亲口说的如此，后来经使徒们复述的也如此：他们照他的应许，被真理的圣灵引导进入一切真理（约翰福音 16:13；14:26）。彼得把保罗的书信与『别的经书』并列（彼得后书 3:15-16）。约翰在启示录里，以神的忿怒郑重警告任何在他预言的话上加添或删去的人（启示录 22:18-19）。2. 默示的必需——为使圣经作为神的话真正具有权威：执笔者若非蒙神默示，我们便既不知道神的话是什么，也不知道它在哪里。杰出诗人、艺术家、天才人物所共有的那种『灵感』满足不了这需要，因为它并不使他们的作品免于危险的错误。圣经的默示并不比任何别的神迹更不可能；而神的品格保证：凡为他治理所存的智慧与慈爱的目的所必需，他必赐下这默示。

EN3. The impossibility of otherwise satisfactorily accounting for the marvelous perfection of the Scriptures as the word of God: they give a rational view of God and of His relations to the universe and to man; they have been, and are, the power of God unto salvation; nothing else has been found to fill the place of living power which the Scriptures have occupied from age to age; and after centuries of investigation by acute and subtle foes as well as by able and candid friends, the Scriptures can still claim to be consistent with themselves from the beginning of Genesis to the end of Revelation. 4. The Scriptures harmonize with all discovered truth. The Bible makes abundant use of popular language—the language of appearances, in distinction from that which is scientifically accurate. As to the alleged discrepancies between the Scriptures and the records of Egypt, Assyria, and other ancient nations, or the discoveries of modern science: while many remarkable confirmations of Biblical history have been obtained from these, no conclusions irreconcilable with the Hebrew Scriptures can properly be said to be so firmly established as to be beyond the possibility of being overthrown by future discoveries. The consistency of the Scriptures with themselves and with other known truth is wonderful, when we remember that nearly sixteen hundred years intervened between the beginning and the end of committing them to writing; that they were written in countries hundreds of miles apart, by men of different attainments and stations, using different languages—Moses in the wilderness of Sinai, David on the throne of Israel, Daniel in the palaces of Babylon, Ezekiel among the exiles by the river Chebar, Amos among the herdmen of Tekoa, and Paul in prison at Rome—all inculcating the same great truths. All this can be rationally accounted for only because "all Scripture is given by inspiration of God." 5. The general consent of both Jews and Christians in all ages that the Old Testament was given by inspiration, and the general reception by Christians for eighteen hundred years of the canonical books of the New Testament as inspired. The claims of all the books were scrutinized by those who were ready to sacrifice their lives for the truth, and who were exceedingly scrupulous about receiving as canonical any book which did not bring with it the proper credentials. No rational account can be given of the origin of the Scriptures, and of their general reception among Christians as the word of God, except that they were, as they claim to be, "given by inspiration of God." Smith's Dictionary of the Bible.

BSBRomans 3:2 Much in every way. First of all, they have been entrusted with the very words of God.

中3. 舍此便无法圆满解释圣经作为神之话语的奇妙完全：它们给出关于神、关于神与宇宙与人之关系的合理观照；它们过去是、现在仍是神拯救人的大能；历代以来，再没有别的东西能够填补圣经所占据的那个活力之位；而且，经过精明狡黠的仇敌与干练坦诚的朋友数百年的考究，圣经至今仍可宣称：从创世记之首到启示录之末，前后自洽。4. 圣经与一切已发现的真理相和谐。圣经大量使用通俗语言——即『依外观说话』的语言，与科学上精确的语言相区别。至于圣经（尤其摩西五经）与埃及、亚述等古国的文献碑刻或现代科学的发现之间被指称的抵牾：一方面，圣经历史已从这些来源获得许多引人注目的印证；另一方面，凡与希伯来圣经不可调和的结论，都不能被恰当地说成已确立到将来同方向的新发现绝无可能将其推翻的地步。圣经内部自洽、又与已知真理相合，这是何等奇妙——只要想想：从动笔到收笔，前后跨近一千六百年；写作之地相距数百里，作者的造诣、身份各异，语言不同——摩西在西奈旷野，大卫在以色列的宝座上，但以理在巴比伦的宫殿里，以西结在迦巴鲁河边被掳的人中间，阿摩司在提哥亚的牧人中间，保罗在罗马的监狱里——所反复教导的却是同样的伟大真理。这一切唯有一个合理的解释：『圣经都是神所默示的。』5. 历代犹太人与基督徒一致公认旧约出于默示；一千八百年来基督徒普遍接受新约正典诸卷为默示。诸卷的宣认都经过了那样一班人的严格查验——他们随时准备为真理舍命，对于接纳任何一卷缺乏正当凭据的书为正典（在他们心中正典与默示紧密相连）极其审慎。关于圣经的起源、关于它在基督徒中被普遍接受为神的话，除了它们正如自己所宣认的『是神所默示的』之外，别无合理的解释。《史密斯圣经词典》。附：读者可进一步参阅亨利·史密斯教授对本题清晰精当的讨论（《The Bible Work》第十一卷）。