Hello, this is Pastor Patrick Hines, and I want to press on here in my study of the Westminster Confession, just going over basic Christianity, and I'm hoping eventually this will be a series. I'll try to keep these around 10 minutes each.

大家好，我是牧师帕特里克·海恩斯。我想在此继续我对《威斯敏斯特信条》的研究，探讨基本的基督教信仰。我希望最终能把这个专题制作成一个系列。我会尽量把每一讲控制在10分钟左右。

A lot been going on. The last couple weeks I was off for a week, and then I had to go to Florida to see my daughter sing in the Reformation Chorale, and then I also had to help my folks out and stuff, so I've been really busy. I apologize, haven't gotten any videos out the last couple of weeks, but I'm going to really try to do that more frequently, and I wanted to thank people for the encouraging emails they sent, telling me they miss the videos, so I do appreciate that. Okay, so today, the Westminster Confession, Chapter 1.3, the books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of Scripture, and therefore are of no authority in the Church of God, nor to be any otherwise approved or made use of than other human writings. So the books of the Apocrypha, they are normally spoken of, listed as seven additional books that are included in the Roman Catholic Church's canon of the Old Testament, and Protestants don't accept these, and the primary reason, if you want to understand that, what is the reason that we do not believe these books are not part of Scripture? Well, the reason is they are not inspired.

最近发生了很多事情。前几周我休假了一周，然后我不得不去佛罗里达州看我女儿在宗教改革合唱团的演出，我还得帮助我的父母和其他事情，所以我真的很忙。我很抱歉，过去几周没有发布任何视频，但我会真的努力更频繁地做这件事，我想感谢人们发来鼓励的电子邮件，告诉我他们想念这些视频，所以我很感激。好的，那么今天，《威斯敏斯特信条》第1章第3条，通常称为旁经的书卷，不是出于神的默示，不是正典圣经的一部分，因此在神的教会中没有权威，也不能被认可或使用，就像其他人的著作一样。旁经的书卷，通常被提及，被列为罗马公教会旧约正典中额外包含的七卷书，新教徒不接受这些，如果你想了解其中的主要原因，我们为什么不相信这些书卷不是圣经的一部分？原因就是它们不是默示的。

They're not inspired Scripture, and one thing that is important to note is that the Apocryphal books themselves, you know, 1st and 2nd Maccabees, and Judith, Tobit, the Wisdom of Solomon, Ecclesiasticus, Bell and the Dragon, which is an additional chapter in the book of Daniel, Baruch, an appendix to the book of Jeremiah, and I might be leaving one or two of them off, but these books deny that they're inspired. They themselves say that there has been a cessation of prophecy in Israel, that God is not speaking to his people through prophets any longer, and the Jewish people never believed that the Apocrypha were part of Scripture. They knew that Malachi was the final Old Testament prophet that God had sent them, and that as a matter of fact, God was no longer speaking to his people through prophets, and so the Apocrypha, in the early church, there were early Christians who did think that the Apocrypha was part of the Old Testament, and the primary reason for that was it was usually included in copies of the Greek Old Testament that they had, the Septuagint version. It's often abbreviated with LXX, capital LXX, because that's the Roman numeral for 70, because 70 scholars supposedly translated the Old Testament Hebrew into Greek, and the Greek Septuagint, or Septuagint, whatever you want to call it, the LXX, that is really the Bible of the early church, because they spoke Greek, and so they read from that Greek translation, and many of their copies, and this is obviously long before movable type and things like that, so if you made a book, you would often include other books in it, as many things as you could for that that copy of the book, and so they would put other things in it. A lot of copies of the Septuagint have the Apocrypha in them, and so you do get quotations from church fathers and people in the early centuries who seemed to think that the Apocrypha was part of Scripture. However, it is a documented fact, Athanasius did not believe that the Apocrypha was part of the Old Testament canon. Origen did not believe the Apocrypha was part of the canon. Jerome did not, and Origen of Alexandria, whose dates are roughly 185 or so to about 255 AD, he is one of the very few who knows Hebrew in the early church, and Jerome is another one who knows Hebrew. He studied Hebrew with rabbis in Jerusalem, and he's the one who translated the Bible into Latin, and the thing is, historically, the more that a Christian bishop or a Bible teacher, the more that they knew about the Jews and about the Jewish backgrounds, the less likely they were to think that the Apocrypha was part of Scripture. The fact of the matter is, though, the Jews did not believe that the Apocrypha was part of the Word of God, and these are books that were written during the intertestamental period, the approximately 400 years between the death of the Prophet Malachi and the coming of John the Baptist. That 400 year period, that's when the Apocrypha books are written. Now, the Apocrypha is never cited in these scriptures. It's never cited. And people will say, well, there's other books of the Old Testament that aren't cited either in the Old Testament, like Esther is never quoted with, thus saith the Lord in the New Testament. Which, that is true, and it's also irrelevant, because Esther, like 2 Chronicles, like the Song of Solomon, is part of the Law, the Prophets, and the Writings, the threefold division that Jesus himself used. Jesus used that division in Luke chapter 24. He refers to the Law, the Prophets, and the Writings.

它们不是默示的经文，需要注意的一点是，旁经书本身，如第一、二马加比书，犹滴书，多比书，所罗门的智慧，德训篇，但以理书的附篇「巴力与大龙」，耶利米书的附录巴鲁书等(可能还遗漏了一两卷)，这些书都否认自己是默示的。它们自己说，以色列不再有先知，神不再藉先知向祂的子民说话。犹太人从未相信旁经是圣经的一部分。他们知道玛拉基是神差遣给他们的最后一位旧约先知，事实上，神不再藉先知向祂的子民说话。因此，在早期教会，有些早期基督徒认为旁经是旧约的一部分，主要原因是它通常包含在他们拥有的希腊文旧约「七十士译本」中。「七十士译本」常用大写的罗马数字 LXX 缩写，因为据说有七十位学者将希伯来文旧约翻译成希腊文。希腊文「七十士译本」实际上是早期教会的圣经，因为他们说希腊语，所以他们从那个希腊文译本中诵读。在活字印刷等发明之前，如果制作一本书，通常会在其中包含其他书籍，尽可能多地收录内容。因此，许多「七十士译本」的抄本都包含旁经，所以在早期几个世纪，确实有一些教父和人士的引文，似乎认为旁经是圣经的一部分。然而，这是一个有据可查的事实，亚他那修并不认为旁经是旧约正典的一部分。俄利根也不认为旁经是正典的一部分。耶柔米也不认为。亚历山大的俄利根，他大约生活在公元185年至255年左右，是早期教会中极少数懂希伯来语的人之一，耶柔米是另一位懂希伯来语的人。他在耶路撒冷跟犹太拉比学习希伯来语，是将圣经翻译成拉丁文的人。从历史上看，一位基督教主教或圣经教师对犹太人和犹太背景了解得越多，就越不可能认为旁经是圣经的一部分。事实上，犹太人并不相信旁经是神的道的一部分，这些书是在两约之间的时期写成的，大约是先知玛拉基去世到施洗约翰出现之间的400年。旁经书就是在这400年间写成的。旁经从未在圣经中被引用过。有人会说，旧约中也有其他书卷没有被引用，比如以斯帖记在新约中从未被引用为「耶和华如此说」。这是事实，但也无关紧要，因为以斯帖记和历代志下、雅歌一样，都是耶稣自己使用的律法、先知书和著作的三分法的一部分。耶稣在路加福音第24章使用了这个分法。祂提到律法、先知书和著作。

And it's important to know that the books of the Apocrypha are not part of that division. Esther and Song of Solomon and other Old Testament books that aren't cited as Scripture in the New Testament were part of that threefold division that's acknowledged by Jesus, the Law, the Prophets, and the Writings.

「重要的是要知道，旁经的书卷并不属于这个分类。以斯帖记、雅歌和其他在新约中没有被引用为经文的旧约书卷，都属于耶稣所承认的那三部分经文，就是律法书、先知书和诗篇。」

One of the things I've often pointed out to folks who do think the Apocrypha is actually part of the Old Testament canon is the prologue to the Apocryphal book of Ecclesiasticus cites the Law, the Prophets, and the Writings. Question, how can Ecclesiasticus be part of the Law, the Prophets, and the Writings when it acknowledges that's a threefold canonical division of Old Testament books that already exists? Okay, it doesn't make any sense. Now, the Apocryphal books are alluded to here and there in the Old Testament, but they are never quoted as Scripture. They are never quoted with the the Greek verb gegrepti, which means it is written. It stands written, quote. That's how the New Testament writers typically, not always, but typically quote from the Old Testament, it is written, it is written, gegrepti. Now, the Jewish people did not believe that the Apocrypha was part of the Old Testament canon. Why is that significant? Well, it's significant because in Romans chapter 3, Paul asks the question, okay, well, if being circumcised didn't guarantee you eternal life and if being a Jew didn't guarantee that you were going to go to heaven, well what good is it then? What is the profit of circumcision? And Romans 3 verse 2 says, much in every way, chiefly because to them were committed the oracles of God, meaning the Jewish people had Scripture. They had the only source of the voice of God in the world. The only source of God speaking in the world was theirs, the oracles of God. God did not give Scripture to the Egyptians or the Moabites or Ammonites or Philistines. He gave Scripture, the oracles of God, the sayings of God were given only to the Jewish people. That was their chief and highest blessing. And I want to tell you, as a Christian, that is also your chief and highest blessing. The fact that you've got one of these, a Bible in your own language, in your possession, that is without what is revealed in Scripture, we are lost. Now, the Apocryphal books are not of divine inspiration, therefore they're not part of the canon of Scripture. They also have very serious errors in them. Now, people have tried to say, well, people try to say there's errors in the Bible. There are not. There's no passage in Scripture that even approximates how bad some of these are. The book of Tobit, the book of Tobit condones the use of magic in Tobit 6 verses 5 through 7.

我经常向那些认为旁经实际上是旧约正典一部分的人指出，旁经《德训篇》的序言引用了律法、先知书和著作。问题是，《德训篇》怎么可能是律法、先知书和著作的一部分，而它承认这是已经存在的旧约书卷的三重正典划分呢？这没有任何意义。现在，旁经书在旧约中偶尔被提及，但从未被引用为经文。它们从未与希腊动词gegrepti一起被引用，意思是"经上记着"。这是新约作者通常引用旧约的方式，虽然不总是如此，但通常是"经上记着，经上记着，gegrepti"。犹太人不相信旁经是旧约正典的一部分。为什么这很重要？这很重要，因为在罗马书第3章，保罗提出了一个问题，好吧，如果受割礼不能保证你得永生，如果作为一个犹太人不能保证你会上天堂，那又有什么好处呢？割礼有什么益处呢？罗马书3章2节说，"凡事都有益处，第一是神的圣言交托他们。"意思是犹太人有圣经。他们拥有世界上神发声的唯一来源。世界上神说话的唯一来源是他们的，就是神的圣言。神没有将圣经赐给埃及人、摩押人、亚扪人或非利士人。他只将圣经，神的圣言，神的话语赐给犹太人。这是他们最大和最高的祝福。我想告诉你，作为一个基督徒，这也是你最大和最高的祝福。你拥有这个，一本用你自己的语言写成的圣经，在你手中，若没有圣经中所启示的，我们就迷失了。旁经书卷不是神所默示的，因此不是圣经正典的一部分。它们也有非常严重的错误。有人试图说，有人试图说圣经中有错误。没有。没有任何经文能与其中一些错误相提并论。《多比传》在6章5-7节中赞同使用魔法。

The book of Tobit also teaches that forgiveness of sins is by human effort. Tobit 4 verse 11, for alms deliver from all sin. So giving money can deliver you from sin and from death and will not suffer the soul to go into darkness. Tobit 12 verse 9, for alms deliver us from death and the same is that which purges away sin. So, if you want it, and maketh to find mercy in everlasting life. So to have eternal life, you need to give money to people. Okay, that's, that is such a flagrant error. Okay, money is an offering for the sins of the dead in 2nd Maccabees 1243. In making a gathering, he sent 12,000 drachmas of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection. There are also serious historical errors in the the apocryphal books. My favorite one is this one, Judith, the book of Judith chapter 1 verse 5 says, now in the 12th year of his reign, Nebuchadnezzar, king of the Assyrians who reigned in Nineveh, the great city, fought against Arphaxad and overcame him. Okay, hold on.

托比特记也教导说，赦免罪过是靠人的努力。托比特记第四章第十一节说，施舍能救人脱离一切罪恶。所以施舍金钱能救你脱离罪恶和死亡，使你的灵魂不至进入黑暗。托比特记第十二章第九节说，施舍能救我们脱离死亡，能洗净罪恶。所以，如果你想要，就能使你在永生中蒙怜悯。所以要得永生，你需要把钱施舍给人。这是多么明目张胆的错谬啊。在玛加比后书第十二章第四十三节，钱财被用作为死人赎罪的供物。他筹集了一万二千德拉克马银子，送到耶路撒冷为死者献祭赎罪，这是出于他对复活的美好虔诚的思想。旁经中也有严重的历史错误。我最喜欢的一个是这个，犹滴传第一章第五节说，亚述王尼布甲尼撒在位第十二年，他在大城尼尼微作王，攻打亚法撒，战胜了他。等等。

Nebuchadnezzar was the king of Babylon who reigned from Babylon. They've got him over the wrong empire. Nebuchadnezzar was not king of the Assyrians and he didn't reign from Nineveh. Nineveh is the capital of Assyria. So, wrong empire for Nebuchadnezzar. And there's others. My favorite apocryphal passage is the final three verses of 2nd Maccabees. Listen, quote, since my Canor's doings ended in this way with the city remaining in possession of the Hebrews from that time on, I will bring my story to an end here too. If it is well written and to the point, that is what I intended. If it is poorly done and mediocre, that is the best I could do. Just as it is unpleasant to drink wine by itself or just water whereas wine mixed with water makes a delightful and pleasant pleasing drink, so a skillfully composed story delights the ears of those who read the work. Let this then be the end. So, if he didn't do a good job recording the history here, well, it's the best he could do. It doesn't have the the mark of thus sayeth the Lord to it. Okay, now there's a lot more that we can we can point out here. The fact that Matt, well we won't get into all the stuff I want to keep this relatively short here, but the primary reason the primary reason that Rome said these books of Scripture is because there's a passage in 2nd Maccabees that sort of sounds like purgatory, but it would really reflect a misunderstanding of purgatory because the fighters that were found had idols on their persons and idolatry would be a mortal sin, so it wouldn't do any good to pray for them anyway. But they were losing that debate on purgatory because when you look in the canonical scriptures, when you look at the Word of God, there's heaven and there's hell. There's no purgatory anywhere in Scripture. Nowhere. So the apocryphal books were not received by the people of God, they were not used by the people of God as Scripture, they were not acknowledged or used by Jesus as Scripture. And so that brings us to the end of point number three, and we'll try to get point number four tomorrow. I'm going to let everyone know I'm going to try to do a live program tomorrow, Wednesday, at 3. So Lord willing, we'll see you then. Thanks for watching or for listening.

尼布甲尼撒是巴比伦的王，在巴比伦执政。他们把他归到了错误的帝国。尼布甲尼撒不是亚述人的王，也没有在尼尼微执政。尼尼微是亚述的首都。所以，对尼布甲尼撒来说是错误的帝国。还有其他的。我最喜欢的旁经段落是《马加比后书》的最后三节。听着，引用，「既然加诺的事以这样的方式结束，城市从那时起仍然由希伯来人占据，我也要在这里结束我的故事。如果写得好，切中要点，那就是我的本意。如果做得不好，平庸无奇，那是我尽了最大努力。」正如单独喝酒或白开水令人不快，而酒与水混合则使人愉悦，一个技巧高超的故事也能取悦读者的耳朵。让这成为结束吧。所以，如果他没有很好地记录这里的历史，那么，这已经是他尽了最大努力。它没有「耶和华如此说」的标记。好了，我们还可以指出更多。马太，好吧，我们不会涉及所有我想要保持相对简短的内容，但罗马说这些经卷是圣经的主要原因是因为《马加比后书》中有一段话听起来有点像炼狱，但这实际上反映了对炼狱的误解，因为被发现的战士身上有偶像，而拜偶像是致死的罪，所以为他们祷告也没有任何好处。但他们在炼狱的辩论中失败了，因为当你查看正典圣经，当你查看神的道时，只有天堂和地狱。圣经中没有炼狱。哪里都没有。所以旁经书卷没有被神的子民接受，没有被神的子民当作圣经使用，也没有被耶稣承认或当作圣经使用。这就把我们带到第三点的结尾，我们将尝试在明天完成第四点。我要让大家知道，我将尝试在明天，星期三，下午3点进行一个直播节目。所以，若是主愿意，我们到时见。感谢收看或收听。