今天早晨，我有机会向你们讲述神的不受感性的好消息。 I have the opportunity to speak to you this morning about the good news of God's impassibility.
事实上，我会试图说服你们，神对你们或任何事物都没有感情。 In fact, I will be trying to persuade you that God is not passionate about you or about anything at all.
我只能请求你们暂时保留烂番茄，直到最后，如果你们认为应该扔，那就扔吧。 I can only ask that at this point you hold the rotten tomatoes until the end, and if your judgment says you should throw them anyway, have at it.
但在此之前，让我们思考一下这个古老的神无感情的教义。 But before we get there, let's consider this ancient doctrine of God without passions.
我想从读《使徒行传》第十四章的一段经文开始。 I want to begin by reading a text of Scripture in Acts 14.
特别关注第十五节。 Verse 15 is the particular focus.
然后，我想向大家介绍或重新介绍神的不受感性或无感情的教义，为什 么历史上的基督徒会这样说，以及这个教义对我们理解神的重要性。 And then I want to introduce to us and perhaps reintroduce for some who have heard this before the doctrine of God's impassibility or his passionlessness and why historically Christians have said this and what the importance of this doctrine is for our understanding of God.
保罗和巴拿巴被路司得的人错误地认作从奥林匹 斯山下来的神宙斯和赫尔墨斯，在城中行走。 Paul and Barnabas had been identified wrongly by the men of Lystra as the gods Zeus and Hermes come down from Olympus and walking among them in the city.
祭司们甚至带领百姓出来向使徒献祭。 And the priests even led the people out to bring offerings and sacrifices to the apostles.
第十四节说，使徒巴拿巴和保罗听见就撕开衣裳， 跳进众人中间喊着说，诸君，为什么做这些事呢？ And verse 14 says, When the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd crying out and saying, Men, why are you doing these things?
我们也是人，性情和你们一样，传福音给你们，叫你们离弃 这些虚妄的事，归向那创造天地海和其中万物的永生神。 We are also men of the same nature or literally of like passions as you and preach the gospel to you that you should turn from these vain things to a living God who made the heaven, the earth, the sea, and all that is in them.
我们稍后会再看这段经文，看看它与这个教义的关系。 We'll revisit that text in a few moments to see its relevance for this doctrine.
曾经，神无形体是常识。 It was once a commonplace that God was without parts.
神无感情也是常识。 It was also a commonplace that God was without passions.
第一位新教坎特伯雷大主教托马斯·克兰麦写下了这句话：神无身体、无形体、无感情。 The Archbishop Thomas Cranmer, the first Protestant Archbishop of Canterbury penned this little phrase that God is without body, parts, or passions.
英格兰教会的三十九条信条将其作为第一条，首先说的是神无身体、无形体、无感情。 The 39 articles of the Church of England picked that up as the first article, the first thing they said about God is that he's without body, parts, or passions.
长老会的《威斯敏斯特信条》也采用了同样的语言。 The Westminster Confession of the Presbyterians adopted the same language.
公理会的《萨沃伊宣言》和浸信会的《伦敦第二信条》都采用了相同的措辞，没有修改。 The Congregationalists in the Savoy Declaration, the Baptists in the Second London Confession all adopted the same phraseology without modification.
所有这些人，包括中世纪的公教徒和教父，都相信神无感情。 All of them, and you could just throw in medieval Catholics and church fathers as well, all of them believe that God was without passions.
事实上，曾经说神有感情对任何基督徒、东正教徒、 罗马公教徒、新教徒来说都是一个丑闻性的命题。 In fact, to say that God was passionate once upon a time would have been a scandalous proposition to any Christian, Orthodox, Roman, Protestants of all stripes.
然而，如今很少提及，通常被视为晦涩且无关紧要的教义。 And yet nowadays, it's seldom spoken of and what it is normally simply to be rubbished as an arcane and irrelevant doctrine.
神的不受感性简单地说就是神无感情。 Divine impassibility simply states that God is without passions.
他既不经历情感变化，也不感受受造物对他的影响。 He neither undergoes affective change nor feels the actions of creatures upon himself.
托马斯·温南迪对这一教义的基本主张作了简洁的总结。 Thomas Wynandy gives this succinct summary of the doctrine's basic claims.
他说，不受感性是指神的一个属性，即神不经历内在情感状态的变化，无 论是由内在自由产生的，还是由他与人类和受造物的关系和互动引起的。 He says, Impassibility is that divine attribute whereby God is said not to experience inner emotional changes of state, whether enacted freely from within or effected by his relationship to and interaction with human beings and the created order.
用《以赛亚书》第四十章的话来说，我们的神坐在地球的圆圈之上。 To put it in the words of Isaiah 40, Our God sits enthroned above the circle of the earth.
他不在我们中间参与纷争，不在这世上的不确定和喧嚣中。 He is not here with us in the give and take and in the fray, in the uncertainty and the tumult of this world.
他不受这些事物的影响。 He is untouched by these things.
我还要进一步说，他不为这些事物所动。 And I should say even further, unmoved by these things.
我并不是说他不关心这些事物。 I do not mean that he doesn't care about these things.
我们稍后会做出这个区分。 We'll make that distinction in a few moments.
神无感情的观念无疑会让许多当代基督徒觉得荒谬，甚至反感。 The notion of a passionless God undoubtedly will strike many contemporary Christians as absurd and maybe even repugnant.
听起来好像神不在乎。 It sounds to us as if God doesn't care.
如果他没有感情，他就不能关心。 If he's not passionate about, he can't care about.
但我认为，这里存在一个关于关心、意图和感情含义的智识错误。 But therein lies, I think, an intellectual mistake with regard to the meaning of care and intentionality and passion.
它们不是一回事。 They are not the same thing.
所有的感情都是有意图和关心的，但并非所有的意图和关心都是感情。 All passion is intentional and caring, but not all intention and caring is necessarily passion.
神如何能无感情却仍然爱我们、怜悯我们、嫉妒我们，并且天天向恶人发怒呢？ How could God be without passions and yet really love us and have mercy and be jealous and be angry with the wicked every day?
正如诗篇所说，如果神确实无感情，他如何能真正爱我们，如何能对罪恶真正愤怒呢？ As the psalmist says, how could God really love us and how could he be genuinely indignant at sin if he is indeed without passions?
古典不受感性教义的一个重要关切是维护神存在的圆满和完美。 A significant underlying concern of the classical doctrine of impassibility is to safeguard the fullness and the perfection of God's being.
神是存在的，而不是变成的。 That God is being, not becoming.
神是无限的现实，不是在向他的终点发展的过程中。 That God is infinite actuality, not in process and development toward his end.
神是初也是终。 God is the beginning and the end.
他不是在通向一个他尚未成为的现实的路上。 He's not on the way to a reality that he is not already.
这就是这个教义的根本。 That's what's underneath of this doctrine.
神是绝对的创造者，所有受造物最终都依赖于他。 God is the absolute creator upon whom all creatures ultimately depend.
如果他自己依赖于受造物或任何其他原因来维持他的某些存在方面，那 么他就不是万物的神，不是那位万物都本于他、靠他、归于他的神。 And if it turns out that he himself depends upon his creatures or upon any other cause for some aspect of his being, then he would not be the God of all creation, the one by whom, through whom and to whom are all things.
一个有感情的神在他有感情的程度上是相对的。 A passionate deity is relativized to the extent he is passionate.
他就不是最绝对的。 He is not then most absolute.
每一个可感性的存在都依赖于激发它进入新情感状态的事物来维持其存在的某些特征。 Every passable being depends for some feature of its being upon whatever arouses it to new states of affection.
对神的不受感性的最低限度的充分辩护需要详细审视神存在的独特方式，以 确立他是天地万物的无限创造者，不受受造物的衡量或影响的信仰告白。 A minimally adequate defense of God's impassibility then will need to examine in some detail the unique manner of God's being in order to establish the confession that he is the boundless creator of heaven and earth and all that is in them and is in no wise measured or made to be by the creature.
神与我们不是一种互惠互利的关系，他为我们做事，我们回报他。 God is not involved with us in a give and take relationship in which he does for us and we return the favor and do for him.
这是单向的。 It's one way.
他为我们做事。 He does for us.
他为我们做事，是普遍的给予者，普遍的恩人，绝不是受益者。 He does for us, universal giver, universal benefactor, in no wise the beneficiary.
恩人简单来说就是善的创造者。 A benefactor simply means the maker of good.
Factor是制造，bene是善，恩人就是善的创造者。 Factor is to make, bene is good, and the benefactor is the maker of good.
受益者是接受善的人，从他人那里接受的人。 The beneficiary is the receiver of good, the one who receives from another.
神是纯粹的恩惠，绝不亏欠他的受造物。 God is pure beneficence and in no way indebted to his creature.
在这次讲座中，我想强调不受感性的必要性，作为神自有永 有、自足性以及单纯性的必然结果，他不是由部分组成的。 In this talk I want then to underscore the importance of impassibility as a necessary entailment of God's auseity, his self-sufficiency, and then also of his simplicity that he is not composed of parts.
神是纯粹而单纯的存在，不是在任何意义上变成的，也不依赖于其存在的原因。 God is being pure and simple, not becoming in any sense and not beholden to a cause of his being.
神爱的真正丰盈和无限，以及我所说的神对罪恶 的反对，只有通过神不受感性的教义才能维持。 The true superabundance and limitlessness of divine love and I will say divine opposition to sin can only be maintained by the doctrine of divine impassibility.
如果神感情地爱你，感情地恨罪，那么他对你的爱是有限的，对罪的恨也是有限的。 If God loves you passionately and if he hates sin passionately, then he loves you finitely and he hates sin finitely.
只有不受感性的爱和不受感性的善在反对邪恶和爱他的受造物上是无限的。 Only impassible love and only impassible goodness is unbounded in its opposition to wickedness and unbounded in its love of his creatures.
神的爱和公义的这种纯粹无限性需要一个无感情的基础。 This sheer unboundedness of God's love and justice requires a foundation of passionlessness.
话虽如此，我们需要花点时间在语言上，因为这在你们耳中可能仍然听起来不对。 That being said, we need to spend a little bit of time on language because this still may sound wrong in your ears.
为什么我们不能直接说他是无限感情的，这样我们就可以一口气说完所有的事情。 Why can't we just say that he is unboundedly passionate and then we can say everything at once.
为了更好地理解不受感性对神的否定，我们需要对感情的含义有一个基本的理解， 以及为什么人类经历的某些情感状态如爱、喜悦、怜悯、恐惧、愤怒被称为感情。 In order to better appreciate then what impassibility denies about God we need to get a basic understanding of what passion means and why certain affective states that humans experience love, joy, compassion, fear, anger, why these are called passions.
在这里，我们确实需要在词汇上做一些工作，所以我们从这里开始。 Here we do need to do a little work in our lexicon so we'll begin with this.
感情这个词源自拉丁词passio或拉丁词pati。 The word passion is derived from the Latin term passio or from the Latin term pati.
P-A-S或P-A-T这个小词根是关键。 The little root P-A-S or P-A-T is the key.
实际上，这源自希腊词pathos或pasco。 That actually is derived from the Greek terms pathos or pasco.
这些是使用的希腊词。 These are the Greek terms that are used.
这个词本身，passio，意思是受苦、屈服、经历、体验或忍受。 The term itself, passio, means to suffer, to submit, to undergo, to experience or to endure.
最基本的意思是接受临到你的东西。 Most basically it means to receive something that comes upon you.
站在关系的接受端。 To stand on the receiving end of a relationship.
病人这个词实际上有相同的词根。 The word patient actually has the same term.
它里面有pati这个词根。 It has the root pati in it.
病人是经历的人。 The patient is the entity who undergoes.
所以你去医生办公室，在病人登记簿上签名，你可能会问，为什么你去看医生时你是病人？ So you go to the doctor's office and you sign in on the patient's register and you might ask the question, why when you go to see your physician are you the patient?
有些人说，因为你要等很长时间，需要很多耐心才能被叫到。 Some say because you have to wait for a long time and have a lot of patience before you get called.
实际上，这也是相关的。 Actually that's also related.
耐心，patience，是时间流逝的痛苦。 Patience is the suffering of the passage of time.
什么临到你？ What comes upon you?
一段时间临到你。 A duration of time comes upon you.
因此，patience。 Ergo, patience.
于是你就是病人，受动者。 And then you are the patient, the patient.
这是我们给你的名字。 It's a name we give you.
为什么你是受动者？ Why are you the patient?
因为你在那里接受治疗。 Because you are there to receive operation.
施动者是行动者。 The agent is the doer.
施动者是进行操作的行动者。 The agent is the actor who operates.
病人是操作的接受者。 The patient is the receiver of the operation.
Patie，patio，passion，都是从他人那里接受的东西。 Patie, patio, passion, that which is received from another.
我一直认为，你可以在医生办公室提出，如果你去了医生办公 室，后来收到了病人的账单，而医生实际上没有对你做任何事 情，你可以说你实际上不是病人，因为病人是操作的接受者。 I've always thought you could make the case at your doctor's office that if you went to the doctor's office and you received later a patient's bill and yet the doctor didn't actually do anything to you, you could make the case that you weren't literally a patient because a patient is a receiver of operatio.
而你没有接受任何操作。 And you didn't receive any.
以前我上班路上经过一个医疗公司的广告牌，上面写 着「我们治疗人」，下面的标语是「不是病人」。 There used to be a billboard that I drove by on the way to work for a health care company that said, we treat people, and then the tagline underneath it said, not patients.
请允许我稍微迂腐一下。 Allow me a little eggheadedness for a moment.
那是完全不可能的。 That is literally impossible.
被治疗实际上就是成为受动者。 To be treated is literally to be patient to.
这就是病人的意思。 That's what patient means.
事实上，如果你想要非常深奥地解释，你可以说 ，这是一个广告牌在说我们对你什么都不做。 In fact, if you wanted to be really abstruse about this, you could say, this is a billboard saying we don't do anything to you.
我知道，他们是想表达一种人性化的关怀。 I know, they were going for the human touch.
你不仅仅是一个需要操作的身体。 You're not just a body to operate on.
你是一个人，我相信他们是一家很好的医疗公司。 You're a person, and I'm sure they were a wonderful health care company.
但广告牌上的语言有点疯狂。 But the language got a little crazy on the billboard.
被治疗，成为一个行动的接受者，就是病人的意思，这也是感情的意思。 To be treated, to be the receiver of an action, is what patients means, and it's also what passion means.
感情是受动者因施动者的操作而接受的东西。 Passion is that which is received by a patient due to the operation of an agent.
每一种感情都是被引起和产生的存在状态。 Every passion is a caused and produced state of being.
每一种感情都是有限的。 Every passion is finite.
它是暂时的。 It is temporal.
它是被制造出来的，是可变的。 It is made to be, and it is mutable.
你知道这一点。 You know this.
你的感情来来去去。 Your passions come and go.
有时你会生气。 Sometimes you're angry.
有时你不会。 Sometimes you're not.
有时你会有浪漫的爱情感觉。 Sometimes you're having those feelings of romantic love.
有时这种感觉会消退。 Sometimes that subsides.
你坠入爱河。 You fall in love.
你失去爱意。 You fall out of love.
你会生气。 You get angry.
你不会生气。 You don't get angry.
你的感情起伏不定，因此你知道它们是暂时的，是有限的，是可变的。 Your passions ebb and they flow, and you know thereby that they are temporal, that they are finite, and that they are mutable.
这并不意味着它们是邪恶的。 That doesn't mean that they're evil.
这只是意味着它们是受造物的。 It just means that they're creaturely.
它们可能是邪恶的，但不一定。 They may be evil, but not necessarily.
它们只是受造物的。 They're just creaturely.
感情是一种接受到的现实状态。 Passion is a received state of actuality.
每一种感情都会因某个施动者的行动而在主体中产生变化。 Every passion produces a change in the subject as the consequent of some agent's action upon it.
乔治·克鲁贝尔丁说，感情是受动者因施动者的行动而接受的变化。 George Cloubertin says, Passion is the change received from an agent considered as taking place in the patient.
感情是某个施动者对你进行操作而在你身上产生的东西。 Passion is that which is produced in you by the operation of some agent upon you.
它是被制造出来的东西。 It is a made-to-be thing.
托马斯·阿奎那说，感情是施动者在受动者身上产生的效果，即产生的东西。 Thomas Aquinas says that passion is the effect, that is the thing produced, of the agent on the patient.
每一种感情都是由施动者的活动引起的存在状态。 Every passion is a caused state of being into which one is moved by the activity of an agent.
此外，每一种感情都需要一个接受的原则，通过它接受新的现实。 Moreover, every passion requires a principle of receptivity by which new actuality is received.
请稍等片刻。 Stay with me for a moment.
你必须能够被感动，才能有感情。 You have to be able to be moved in order to be passionate.
你必须有这种能力。 You have to have the capacity for it.
这需要某些东西能够在你身上实现。 It requires that something be able to be actualized in you.
现在，我可能会对你生气，但我现在实际上并不生气。 Right now, I could be potentially angry at you, but I'm not actually angry at you right now.
但如果你在走廊里抓住我，踢我的小腿，你可以对我施加影响 ，从而在我身上产生感情，小腿的疼痛感和心中的愤怒情绪， 或者不信，或者难以置信，或者对你的失望，或者各种情绪。 But if you caught me in the hallway afterward and kicked me in the shins, you could act upon me so as to produce passions in me, the feeling of pain in my shin and the emotion of anger in my heart, or disbelief, or incredulity, or disappointment in you, or all sorts of emotions.
你可以通过对我施加影响在我身上产生这些情绪。 You could produce in me by acting upon me.
从形而上学的角度来说，感情是一种偶然性。 Metaphysically speaking, a passion is an accident.
说到偶然性，我们不是指错误。 By an accident, we don't mean a mistake.
我们指的是降临在某物上的东西。 We mean that which befalls a thing.
Ad cadere是我们得到偶然性的地方。 Ad cadere is where we get accident.
它是降临在某物上的东西。 It's something that comes upon a thing.
我身高5英尺8英寸是一种偶然性。 My being 5'8 is an accident.
这不是一个错误。 It's not a mistake.
这是我作为人类实体之外的存在状态。 It's a state of being I have in addition to being this human substance that I am.
这是降临在我身上的一种存在状态。 It's a state of being that comes upon me.
这就是偶然性的意思。 That's what an accident is.
每一种感情都是一种…… Every passion is an...
顺便说一下，如果感情是偶然性的，你必须由部分组成才能有感情。 By the way, you have to be composed of parts to have passions if passions are accidents.
每一种感情都是附着在某种实体上的偶然性，并以某种方式改变该实体的存在。 Every passion is an accident that adheres in a substance and modifies the being of that substance in some way.
我可以变得兴奋，即使我现在不兴奋。 I can become excited, even if I'm not excited at the moment.
我可以变得害怕，即使我现在不害怕。 I can become fearful, even if I'm not fearful at the moment.
这些是现在实际上不在我身上的存在状态，我可 以进入这些状态，改变、变异、发展、过程。 These are states of being that aren't actually in me right now into which I can move, change, mutation, development, process.
所有这些都要求我有限。 All of that requires that I be finite.
如果我不是有限的，我就不能进入新的现实状态，因为我已经处于每一种现实状态中。 If I were not finite, I couldn't move into new states of actuality because I'd already be in every state of actuality.
感情需要有限性。 Passion requires finitude.
如果感情是一种引起我变化的获得的存在状态，那么只有有限的实体才能受到感情的影响。 If passion is an acquired state of being that produces a change in me, only a finite entity could ever be subject to passions.
感情可以是好的，也可以是坏的。 Passions can be either good or bad.
他人可以以某种方式对我们施加影响，产生快乐或悲伤、愉悦或痛苦。 Others can act upon us in ways that produce joy or sadness, pleasure or pain.
即使是“受苦”这个词也不一定表示你在承受痛苦。 Even the term suffering does not necessarily indicate that you are suffering pain.
受苦源自拉丁语复合词sub fare，意思是站在某物之下。 Suffering comes from the Latin compound sub fare, which means to stand below a thing.
我们可以承受降临在我们身上的东西。 We can suffer that which comes upon us.
有人可能会打你，使你感到痛苦，你就会承受这种感情，在这种情况下是一种痛苦的感情。 Someone may strike you so as to produce pain in you and you suffer the passion, a painful passion in that case.
但你也可以承受好的东西。 But you can also suffer good.
你可以站在降临在你身上的好的东西之下。 You can stand beneath good that befalls you.
我们甚至用这种语言来描述愉快的感情，并用暴力的语言来形容它。 We use this kind of language even to speak of pleasant passions and we use a violent language to describe it.
我们谈论坠入爱河。 We talk about falling in love.
我们谈论那些有浪漫感觉的人被迷住了。 We talk about someone who is having those romantic feelings as being smitten.
事实上，我们甚至可能说某人有暗恋。 In fact, we even might say that someone has a crush.
然而，我认为所有这些都是令人向往的存在状态。 And yet I take it that all of these are desirable states of being.
所有这些都是愉快的。 All of these are pleasurable.
大多数早晨我醒来时，我对自己说，詹姆斯，避免被迷住。 Most mornings I wake up and I think to myself, James, avoid being smitten.
避免被压垮。 Avoid being crushed.
不要坠落。 And don't fall.
但如果是爱，如果是爱，那就来吧。 But if it's love, if it's love, bring it on.
你知道我在追求什么吗？ You know what I'm after?
我承受快乐。 I suffer pleasure.
或者我承受痛苦。 Or I suffer pain.
但受苦的问题在于。 But here's the thing with suffering.
神不能受苦的原因是神不能有由外部原因在他身上产生的存在状态。 The reason God cannot suffer is that God cannot have states of being produced in Him by causes operating upon Him.
神不是受造物对他施加影响的结果。 God is not the consequent of creaturely operations upon Him.
我们不会引起他对罪的愤怒。 We do not produce His indignation to sin.
他本性上，无限地、无边地，反对罪恶。 It is His nature, infinitely and unboundedly, simply to be opposed to sin.
我们不会引起他对我们的爱。 We do not produce His love for us.
他本性上就是一座充满爱的泉源。 It's just His nature to be an abounding fountain of love.
神就是爱，神就是公义，神就是正义。 God is love, and God is righteousness, and God is justice.
这些不是我们通过因果操作在他身上产生的存在状态或感觉。 These aren't states of being or feeling that we produce in Him by our causal operation.
这就是神的本质。 This is just who God is.
现在，神会根据不同人的道德和属灵状况，在时间和空间上以不同方式显现他的爱。 Now God will variously manifest His love over time and space to different persons relative to their moral and spiritual condition.
但神对罪的反对不会起伏。 But God's opposition to sin doesn't rise and fall.
他对罪的反对的表现会起伏。 The demonstration of His opposition to sin rises and falls.
因着基督耶稣，他移除了对你罪的反对的表现，但他对罪的反对并没有减少。 He has removed the demonstration of His opposition to sin from you because of Christ Jesus, but He's not less opposed to sin.
他向你显现了他以前没有显现的爱，但当他给你他的爱时，他并没有变得更有爱心。 He has shown you love that He didn't show you before, but He didn't become more loving when He gave His love to you.
他只是分配了他的爱，但他没有得到更多的爱。 He simply distributed His love, but He didn't get more love.
好与坏。 Good or bad.
我们可以谈论我对妻子的爱，这是一种感情的爱，这就是为什么它是一种感情的爱。 We can speak about my love for my wife, which is a passionate love, and this is why it's a passionate love.
不仅仅是因为它的强度，因为我不完美，它会起伏。 Not simply because of its intensity, which being imperfect as I am, rises and falls.
但它之所以有感情，是因为我被感动去爱她。 But the reason it's passionate is because I was moved to love her.
你可能会问，是什么感动你去爱她的？ And you could ask, well, what moved you to love her?
事实上，是她的可爱。 In fact, it was her loveliness.
她并不一定是有意的。 It wasn't necessarily that she was intending it.
她并没有试图让我被她吸引。 She wasn't trying to move me to be attracted to her.
她身上有一种吸引力、可爱、善良，激动了我的心。 There was just an attractiveness, a loveliness, a goodness in her that stirred my heart.
作为一个年轻人，有时它会给你一种奇怪的感觉，也有生理上的影响。 And as a young man or young woman, sometimes it gives you that funny, it has physiological effects as well.
它会让你的上腹部有一种奇怪的感觉，并占据你的思想。 It gives you a funny feeling in your upper abdomen and it consumes your thoughts.
你被这种可爱所感动。 You are moved by this loveliness.
我对妻子的爱之所以充满感情，不是因为它是爱，也不是因为它强烈。 The reason my love for my wife is passionate is not because it's love, and it's not even because it's intense.
它是感情，因为它被感动。 It's passion because it's moved.
它是感情，因为它被产生。 It's passion because it's produced.
它是感情，因为这是我通过她的可爱对我施加影响而进入的一种感觉状态。 It's passion because it's a state of feeling that I enter into by undergoing the operation of her loveliness upon me.
我被妻子的善良和可爱感动去爱她。 I am moved to love my wife by the goodness and loveliness of my wife.
这就是为什么它是感情。 That's why it's passion.
感情之所以被称为感情，是因为它们通过经历和接受新的现实状态的过程降临在主体身上。 Passions are only so called because of their manner of coming upon the subject through a process of undergoing and of a reception of new actuality.
但如果神不需要经历某种变化或接受某种新的存在决定 来爱，那么他可以爱，但在那种情况下，这不是感情。 But if God doesn't need to undergo some change or receive some new determination of being to love, then he can love, but it wouldn't be passion in that case.
它会是强烈的。 It would be intense.
它会是真实的，但严格来说，这不是感情。 It would be real, but it wouldn't be, strictly speaking, a passion.
如果一个人拥有爱、喜悦、怜悯、嫉妒等美德，而没有经历因果施动者的 行动所产生的内在有效变化，那么这些美德在那种情况下就会成为感情。 If one were to possess the virtues of love, joy, mercy, jealousy, and the like without having undergone an intrinsic, effective change produced by the action of a causal agent, then those virtues would become passions in that case.
这就是为什么我们说神的爱和神对罪的圣洁反对是强烈的。 And this is why we're saying that God's love and God's holy opposition to sin are intense.
它们是真实的，但不是感情的。 They are real, but they are not passionate.
否则它们将是被产生的存在状态。 Otherwise they would be produced, caused states of being.
让我们再回到这一点。 Let's return to this once more.
在神里面没有什么是被产生的。 There is nothing caused to be in God.
被产生是所有非神之物的特征。 Caused to be is what characterizes everything not God.
万物的创造者，自给自足，这就是神。 Maker of all and self-sufficient unto himself, that's who God is.
神不是被创造的，因此，不是感情的。 God is not made to be, ergo, not passionate.
但这并不意味着，仅仅因为它们不是感情的，这些美德就会失去强度、活力或动力。 But this does not mean, just because they're not passionate, that these virtues would be deprived of intensity, vitality, or dynamism.
谈到无感情，这听起来会很奇怪，但我认为这是有人在转述C .S.路易斯的话，他说，如果神不奇怪，那才是奇怪的。 To speak of passionless, this will sound strange to your ears, but I think it's somebody paraphrasing C.S. Lewis, says, it would be strange if God were not strange.
那才是奇怪的。 It would be strange.
试着换位思考一下。 Try to put the shoe on the other foot.
如果神是，如果神原来只是其他一切事物的更大版本，那才是奇怪的事情。 If God were, if God turned out to be, you know, just like a bigger version of everything else, that would be the strange thing.
如果他不奇怪，如果他只是我们作为受造物所共有的东西的一个大版本，那才是奇怪的。 It would be strange if he were not strange, if he were just a big version of what's common to us as creatures.
因此，谈到无感情的爱、喜悦、怜悯或嫉妒，只意味着这些状态不是通 过某种接收过程降临在神身上，从而在神的存在中实现这些新状态。 To speak then of passionless love, joy, mercy, or jealousy means only that these states did not come upon God through a process of reception by which something actualized these new states in the divine being.
我想，一个人可能会因为缺乏爱、喜悦、怜悯和嫉妒而 无感情，我们可以说是一种无精打采的冷漠和不关心。 One person could be passionless, I suppose, because of a lack of love, joy, mercy, and jealousy, a kind of listless indifference and uncaring, we might say.
但在神的情况下，另一个人可能会有感情，因为尽管他强烈地、动态 地爱、喜悦、怜悯或嫉妒，这些状态不是某人对他施加影响的结果。 But another, in the case of the divine being, could be passionate because although he is intensely, dynamically loving, joyful, merciful, or jealous, these states are not the effect of someone's action upon him.
事实上，我稍后会论证，只有那些不是感情实例的 美德才能在终极意义上真正无限、不变和自由。 In fact, I'll argue in a few moments that only virtues that are not instances of passion can be genuinely unbounded, unchanging, and free in the ultimate sense.
快速谈一下关于自由的观点。 Just quickly to that point about freedom.
我对妻子的爱在某种程度上不是自由的。 My love for my wife is in one respect not free.
我的意思是，我没有选择被她的可爱所感动，我只是被感动了。 And what I mean by that is I didn't choose to be moved by her loveliness, I just was.
她的善良迫使我。 Her goodness compelled me.
我们可能会说，我无法控制自己。 We might say, I couldn't help myself.
我无法控制自己。 I couldn't help myself.
它应该是慷慨、开放和自由的，但在某种意义上它不是自由的。 It should be free in the sense of generous and open and free in that sense, but in one sense it's not free.
我被感动了。 I was moved.
我被约束了。 I was constrained.
我被她的可爱抓住并被感动。 I was laid hold of by her loveliness and moved by it.
当我说我爱我的妻子时，说这是因为我出于纯粹的 仁慈把我的爱放在你身上，这并不是很大的赞美。 When I say that I love my wife, it's not much of a compliment to say because of a pure act of beneficence on my part placing my love upon you.
我爱你。 I love you.
这行不通。 That won't fly.
然而对于神，事实就是如此。 And yet with God, that is in fact how it is.
他爱我们，但不是因为他俯视我们说，哦，你真是太棒了。 He loves us, but it's not because he looked down and said, oh you're just so wonderful.
我无法控制自己。 I can't help myself.
我只能爱你。 I just have to love you.
相反，他的爱是纯粹的仁慈。 Rather his love is pure beneficence.
他爱我们纯粹是因为他选择了这样做。 He loves us purely because he chose to do so.
不是因为他被我们的可爱所感动。 Not because he was moved by our loveliness.
神的爱是自由的。 God's love is free.
让我们简要地看一下《使徒行传》第十五章，然后我想简要地看 一下《约伯记》中的一个地方，以寻求对这一教义的圣经支持。 Let's look then briefly at Acts 15 and then I want to look in a place in Job briefly for biblical support for the doctrine.
我想梳理一下圣经是如何肯定这一点的。 I want to sort of tease out how Scripture affirms this.
大约二十年前，在神学院时，我写了一篇关于神不受感性的学期论文，当时我 持有与今天向你们展示的相反的立场，没有这样的会议告诉我我错了，但我一 直认为我是对的，后来随着时间的推移，我开始重新思考我是否真的对。 About 20 years ago in seminary I wrote a term paper on divine impassibility in which I took the opposite position that I'm presenting to you today and there wasn't a conference like this to tell me that I was wrong about it but I went along thinking that I had that right and then over time I began to rethink that whether I had in fact.
我查看了信条。 I looked at the confessions.
信条在添加证明经文时，将《使徒行传》十四至十五章作为神无感情的证明经文。 The confessions when they added the proof text put Acts 14-15 as the proof text that God is without passions.
于是你打开《使徒行传》十四至十五章阅读，当时没有ESV版本，但 有新美标或NIV版本，新美标的读法，这就是神无感情的证明经文。 And so you open up Acts 14-15 and you read it in the, well there was no ESV then, but there was the New American Standard or the NIV and the way the New American Standard reads it, this is the proof text by the way that God is without passions.
诸君，为什么做这些事呢？ Man, why are you doing these things?
我们也是人，性情和你们一样，传福音给你们，叫你们离弃 这些虚妄的事，归向那创造天地海和其中万物的永生神。 We are also men of the same nature as you and preach the gospel to you that you should turn from these vain things to a living God who made the heaven, earth, the sea and all that is in them.
讨论结束。 End of discussion.
我的意思是，显然神无感情，对吧？ I mean obviously God without passions, right?
对我来说并不明显。 It was not obvious to me.
我以为一定是弄错了。 I thought there must have been a mistake.
这段经文怎么能支持神无感情的观念呢？ How could this text be a support for this notion of a passionless deity?
让我们再用另一种语言来听一遍，这次我会回到1611年的《钦定本》。 Let's listen to it again in the language of, and this time I will go back to the King Jimmy, 1611.
有时它更加字面化，语言也很美。 Sometimes it is still more literal and the language is beautiful.
我不是只读《钦定本》的人，但我确实喜欢那个翻译。 I'm not a King James only, but I do love that translation.
诸君，为什么做这些事呢？ Sirs, why do ye these things?
我们也是人，性情和你们一样，传福音给你们，叫你们离弃 这些虚妄的事，归向那创造天地海和其中万物的永生神。 We are also men of like passions with you and preach to you that you should turn from these vanities unto the living God which made heaven, earth, the sea and all things that are therein.
性情和你们一样。 Like passions.
顺便说一下，大多数译本中的“性情”这个词在原文中并不存在。 The word, by the way, the word nature, which is in most of our translations, is not in the text.
那是“fucis”这个词。 That's the word fucis.
保罗在其他段落中非常熟练地使用了这个词。 Paul uses that word very competently in other passages.
但他在这里没有使用这个词。 That's not the word that he uses here.
他使用的词是“hamoi apathes”。 The word he uses is the word hamoi apathes.
你可以听到其中的“path”，即P-A-T词根。 You can hear that path in there, that P-A-T root.
“Hamoi”意思是“像”。 Hamoi means like.
“Ah”是一个小连词。 Ah is a little conjunction.
“Apathes”意思是受感情影响。 Apathes means subject to passions.
我认为杨氏直译版说，我们是受影响的人，我认为这是对那个词的另一个非常好的翻译。 I think Young's literal translation says, we are men like affected, which is another, I think, very good translation of that term.
我认为1901年的《美国标准版》也说“性情和 你们一样”或类似的东西，这是一个字面翻译。 I think the 1901 American Standard also says like passions or something like that, which is a literal translation.
他们的意思是，诸君，我们和你们一样是人，受 他人行为的影响，我认为这就是感情的意思。 And what they're saying is, men, we are men like you, subject to, and this is what I think the passions thing means, subject to the actions of others upon us.
这就是受造物的本质。 That's what creatures are.
受造物是存在的接受者。 Creatures are receivers of being.
受造物是依赖的实体。 Creatures are dependent entities.
诸君，当你们崇拜我们时，我们传福音给你们，叫你们离弃这些虚妄的事。 Men, while you're worshiping us, we preach to you that you should turn from these vain things.
我不认为保罗和巴拿巴是在说，哦，你们搞错了。 I don't think that Paul and Barnabas are saying, oh, you're confused.
我们不是奥林匹斯山的神。 We're not the gods of Mount Olympus.
我们不是你们寻找的奥林匹斯神。 We're not the Olympians you are looking for.
不要崇拜我们。 Don't worship us.
我们不是宙斯和赫尔墨斯。 We're not Zeus and Hermes.
因为问题的关键在于。 Because here's the whole thing.
那会给人留下可以崇拜宙斯和赫尔墨斯的印象，只是不能崇拜凡人。 That would leave the impression that it would be okay to worship Zeus and Hermes, it's just not okay to worship, you know, mere mortals.
但当然，保罗和巴拿巴不认为他们应该崇拜奥林匹斯山的神。 But of course Paul and Barnabas don't think that they should worship the gods of Mount Olympus.
让我们快速谈一下这个问题。 Let's just get to this really quick.
简要谈一下奥林匹斯山的神。 The gods of Mount Olympus, just briefly.
有感情还是无感情？ Passionate or impassable?
有一点感情吗？ A little bit passionate?
是的，奥林匹斯山上有很多戏剧性事件。 It is, there's a lot of drama up there on Mount Olympus.
在其中。 In the midst.
有嫉妒、闪电、争吵、愤怒、恐惧和与人类的性纠葛。 There are jealousies and lightning bolts being thrown about and arguments and anger and fear and sexual dalliances with humans.
奥林匹斯山是一个情感上的灾难现场。 Mount Olympus is an emotional train wreck.
那不是无感情者的居所。 That is not where the impassable ones live.
事实上，他们像我们一样，有感情，甚至到了极致。 In fact, they are like us, passable, sort of to the nth degree.
我认为他的意思不仅仅是，哦，不要崇拜我们，我们是人。 And I think his point is not simply, oh, don't worship us, we're men.
我认为他的意思实际上是，不要崇拜那些性情和你们一样的实体。 I think his point is actually, don't worship entities which are homoepathes, of like passions with you.
如果我可以说有一段经文说你不应该崇拜一个有 感情的实体，这里有一段经文说不要那样做。 If I can say that there's a text that says you shouldn't worship a passable entity, here's a text that says don't do that.
事实上，使徒们继续说，崇拜那些性情和你们一样的有感情的存在是徒劳的、空虚的。 And in fact, the apostles go on to say it's vain, empty to worship passable beings that are homoepathes with you.
那是徒劳的事情。 That's a vain thing to do.
为什么呢？ Now why?
现在看这节经文的后半部分，我花了一些时间才对保罗和巴拿巴的 做法感到满意，因为这节经文的后半部分说，你们应当离弃这些虚 妄的事，我认为在上下文中，虚妄的事是指崇拜有感情的实体。 Now the second half of the verse, and it took me some time to sort of be satisfied with what Paul and Barnabas are doing, because the second half of the verse says that you should turn from these vain things, I think in the context, the vain thing is the worship of passable entities.
离弃这些虚妄的事，归向那创造天地海和其中万物的永生神，然后听听他如何描述神。 Turn from these vain things to a living God, and then listen to how he characterizes God, who made the heaven, the earth, the sea, and all that is therein.
普遍的创造者身份。 Universal creatorhood.
听起来像是一种虔诚的填充词，就像这只是一个短语，当保罗与外邦人谈话 时，他常常提到绝对的创造者身份，那位创造万物且不依赖任何人的神。 And it sounds like a kind of pious filler, like this is just a phrase, and when Paul talks to pagans, he often refers to absolute creatorhood, the God who made all things and depends upon none.
这是保罗向外邦人介绍真神时的常用论点。 This is a stock argument when Paul presents the true God to pagans.
但在这节经文中的意义是什么呢？ But what's the point of it in this verse?
我认为这里的意义是这样的。 And I think the point of it here is this.
在这节经文的前半部分，他说崇拜那些从他人那里接受现实的实体是徒劳的。 On the front half of the verse, he says it's vain to worship entities which receive actuality from others.
那是有感情的存在所需要的。 That's what passable-ism requires.
相反，崇拜那位赋予所有其他存在以存在的神。 Rather, worship the one who gives being to all others.
这就是他的论点。 And this is what he's arguing.
崇拜那位赋予存在的普遍给予者，不要崇拜存在的接受者。 Worship the universal giver of being, do not worship the receiver of being.
如果你不把“ahomoi pathe”翻译成“性情和你们一样”， 而只是说“同样的本性”，我认为这种精确的对比就会丢失，因为感情意 味着经历、屈服、受苦、接受，而绝对的创造者身份意味着普遍的给予。 If you don't translate ahomoi pathe as like passions, and you just say of the same nature, I think that that exact contrast gets lost, because passions means undergoing, submitting, suffering, receiving and absolute creatorhood means universal giving.
这是创造者与受造物的区别所在。 This is where the creator-creature distinction lies.
不要崇拜依赖他人的实体。 Don't worship entities that depend upon others.
相反，崇拜那位赐给一切生命气息和万物的神，我们在他里面生活、行动、存在。 Rather, worship the one who gives to all life breath and all things in whom we live, move, and have our being.
这可能是，事实证明，所有那些17世纪的清教徒和英国圣公会成员在他 们之前将这段经文作为证明经文时，比我写学期论文时所知道的更正确。 That is probably, and as it turns out, all of those 17th century Puritans and Anglicans before them who gave this text as a proof text were more right, perhaps, than I knew when I wrote my term paper.
我想考虑另一段支持神无感情观念的经文。 I want to consider another text that supports this notion of God being impassable.
我想和你们一起简要地看一下《约伯记》22章，然后是35章。 And I want to look with you at Job 22 briefly, and then Job 35.
在《约伯记》22章中，约伯被提幔人以利法责备，从约伯的三个朋友那里推导出教 义总是很棘手，因为约伯的三个朋友说的很多事情是正确的，我们知道它们是正确的 ，因为以利户，他不是约伯的三个朋友之一，是一个传讲公义的人，说了很多相同的 话，然后耶和华在《约伯记》末尾的讲话中也说了很多朋友们说的相同的话。 In Job 22, Job is being rebuked by Eliphaz, the Temanite, and it's always tricky deriving doctrines from Job's three friends, because many things that Job's three friends say are correct, and we know they're correct because Elihu, who is not one of Job's three friends, who's a preacher of righteousness, says many of the same things, and then Yahweh, in his discourse at the end of Job, says many of the same things that the friends say.
但朋友们的建议在某种程度上是错误的，因为他们对约伯的苦 难的诊断是错误的，在另一种程度上是不完整的或半成熟的。 But the friends' counsel is, in one respect, wrong with regard to their diagnosis of Job's suffering, and in another respect, incomplete or half baked.
约伯在与以利户和神相遇之前，已经在自己的话语中为自己辩护了，后来 我们在经文中看到这一点，他甚至在第31章末尾以非常糟糕的方式结束 ，他说他会像是向神发出传票，把神叫到他的法庭上，他会向神宣告他所 有的正义行为，他会像是把神放在证人席上，对神说，我为什么受苦？ Job has, and we're told this later in the text, before he has his encounter with Elihu and then with God, Job has vindicated himself in his own words, and he even ends very badly at the end of chapter 31, in which he says that he would, as it were, issue a subpoena to God, call God into his courtroom, and that he would declare to God all of his righteous steps, and he would, as it were, put God on the witness stand and say to God, Why am I suffering?
因为我为你做了A、B、C和D。 Because I have done A, B, C, and D for you.
那是约伯在他最低谷的时候。 That's Job in his nadir.
那是约伯在他最糟糕的时刻。 That is Job in his lowest moment.
他的朋友们抓住这一点，随着事情的发展，约伯的情况变得更糟。 His friends pick up on this, and it kind of gets worse as things go on for Job.
他的朋友们抓住这一点，反对他说的话。 His friends pick up on this and they oppose what he's saying.
听听以利法怎么说。 Listen to what Eliphaz says.
于是提幔人以利法回答说，强壮的人能对神有用吗？智慧人能对自己有益吗？ Then Eliphaz the Temanite responded, Can a vigorous man be of use to God, or can a wise man be useful to himself?
如果你是公义的，全能者会有喜悦吗？如果你使你的道路完全，会有益处吗？ Is there any pleasure to the Almighty if you are righteous, or profit if you make your ways perfect?
所以，如果你是这样一个正直的人，你认为你的正直使神有义务给你一个答案吗？ So if you are such an upright man, do you think that your uprightness obligates God to give you an answer?
你的正直在某种意义上是否给了神他所缺乏的东西，以至于现在他欠你的？ Does your uprightness in a certain sense give God something he lacks so that now he's in your debt?
这是问题所在。 That's the question.
这是一个好问题。 It's a good question.
我认为以利法是对的。 And I think Eliphaz is correct.
但他在第4节中出错了。 But then he goes wrong in verse 4.
他嘲笑约伯。 He mocks Job.
是因为你的敬畏他责备你，进入审判你吗？ Is it because of your reverence that he reproves you, that he enters into judgment against you?
我想是因为你太好太圣洁了，所以你失去了所有的孩子、财物和健康。 I suppose it's because you're so good and so holy that you've lost all your children and your goods and your health.
得了吧。 Give me a break.
这是以利法的诊断。 That's Eliphaz's diagnosis.
第5节是问题非常严重的地方。 Verse 5 is where it gets very problematic.
你的罪孽岂不是大吗？你的罪恶岂不是无穷尽吗？ Is not your wickedness great, and your iniquities without end?
其含义似乎是，虽然神不能因你的公义而得到帮助，但他可以因你的罪恶而受到伤害。 And the implication seems to be that while God cannot be helped by your righteousness, he can be harmed by your wickedness.
你不能改善他，但你可以削弱他。 You can't improve him, but you can diminish him.
你不能帮助他，但你可以伤害他。 You can't help him, but you can harm him.
现在听听以利户在《约伯记》第36章中的回应。 Now listen to Elihu's response in Job 36.
《约伯记》36章5至8节。 Job 36, verses 5 through 8.
简要介绍一下以利户，以利户在第32章中被介绍给我们，他一直说到第37章结束。 Very briefly on Elihu, Elihu, he is introduced to us in chapter 32, and he speaks to the end of chapter 37.
这是我对以利户的理解。 This is how I understand Elihu.
以利户是《约伯记》中唯一一个没有因为他说的话而在《约伯记》中被责备的人。 Elihu is the only named human in the book of Job who is nowhere in the book of Job rebuked for what he says.
约伯被他的妻子、他的三个朋友、以利户和神责备。 Job is rebuked by his wife, by his three friends, by Elihu, and by God.
三个朋友被以利户、约伯和神责备。 The three friends are rebuked by Elihu, by Job, and by God.
现在，没有人责备神，没有人责备以利户。 Now, no one rebukes God, no one rebukes Elihu.
我认为以利户是智慧的传道者，有点像是第38章神 出现之前的开场表演，接着神继续以利户所说的话。 I think Elihu is the preacher of wisdom, kind of the opening act, the warm-up act before God appears in chapter 38, and then sort of takes off of what Elihu has been saying.
我认为我们没有理由把以利户的话看作是混杂或错误的建议。 I think there's no reason for us to take Elihu's words as sort of mixed or faulty counsel.
话虽如此，这是一个解释学的观点。 That being said, that's an exegetical point.
以利户面对约伯和他的三个朋友。 Elihu confronts Job and his three friends.
听听他在《约伯记》35章中说的话，不是36章，是35章。 Listen to what he says in Job 35, not 36, Job 35.
我从第一节开始。 I'll begin at the first verse.
以利户又接着说，你以为这合理吗？ Then Elihu continued and said, Do you think this is according to justice?
这是约伯为自己辩护，说，神需要给我一个答案，因为我是一个好人。 That is Job's vindication of himself, saying, God needs to give me an answer because I have been a good man.
第31章就是这样结束的。 That's how 31 ends.
他说，你说我的公义比神的公义更大吗？ He says, Do you say my righteousness is more than God's?
意思是这样的。 The idea is this.
我一直是公义的，但神没有给我答案，以利户在说，约伯，你把自己弄得好像比神更公义。 I've been righteous and God hasn't given me an answer, and Elihu is saying, Job, you're making yourself out like you're more righteous than God.
你做了你该做的。 You did your part.
现在神必须做他的部分。 Now God's got to do his part.
他在哪里？ Where is he?
你在质疑他的品格。 You're impugning his character.
你说你比神更公义吗？ Do you say you're more righteous than God?
第三节。 Verse 3.
因为你说，这对我有什么好处呢？ For you say, what advantage will it be to you?
如果我犯了罪，我会比现在得到更多的好处吗？ For what profit will I have more than if I had sinned?
我的意思是，如果我注定要受苦，那么公义有什么意义呢？ I mean, if I'm going to suffer, what's the point of righteousness?
但这种思维方式有一个隐蔽的错误，那就是。 But there's something insidiously wrong with that way of thinking, and it's this.
这意味着你把你的公义看作是让神欠你的东西。 That means that you're thinking of your righteousness as something that God, that puts God in your debt.
这就像把你的公义看作是赚取并要求神奖励你的 东西，而它真正对神的看法是，我帮助了神。 That's like thinking of your righteousness as something that earns and requires that God reward you, and what it really thinks about God is, I helped God.
现在轮到神帮助我了。 Time for God to help me.
这种看法把神看作是一种互惠的、有限的、过程性的、暂时的、互惠互利的关系。 That thinks of God in a kind of mutualistic, finite, process, temporal, give and take relationship.
再看以利户。 Elihu, again.
他说，我要回答你和你的朋友们。 He says, I will answer you to Job and your friends with you.
在以利法的话中继续展开。 Build out so far in Eliphaz.
第五节。 Verse 5.
你观看诸天，观看。 Look at the heavens and see.
看哪，云彩比你高。 Behold the clouds, they are higher than you.
现在他在设定这个场景，我认为他想要表达的是。 Now he's setting this up, and what I think he's trying to get after is this.
我们与云彩没有一种互惠互利的关系。 We don't have a kind of give and take relationship with the clouds.
那时候没有人工降雨。 There's no cloud seeding back in these days.
云彩在上面，给我们遮阴，给我们降雨，云彩为 我们提供，但我们不回报云彩，为云彩提供。 The clouds are above, and they give us shade, and they give us rain, and the clouds provide for us, but we don't return the favor and provide for the clouds.
这就是他在说的。 That's what he's saying.
观看云彩，观看诸天，看哪，云彩比你高。 Look to the clouds, the heavens, see the clouds, they are higher than you.
我们从神那里接受，就像站在云彩下的人从云彩那里接 受，但云彩，在这个比喻中，神，不从我们这里接受。 We receive from God, as those who stand below the clouds receive from the clouds, but the clouds, and in this case his analogy, and God, do not receive from us.
第六节。 Verse 6.
他说，现在我认为他在做的是颠倒顺序。 He says, now I think what he's doing is he's reversing the order.
以利法说，如果你是公义的，如果你犯了罪，以利户说，如果你犯了 罪，如果你是公义的，我认为他从以利法陈述中最薄弱的点开始。 Eliphaz says, if you're righteous and if you've sinned, and Elihu says, if you've sinned and if you're righteous, and I think he's starting with the point that was weakest in Eliphaz's statement.
他说，如果你犯了罪，我想象他在这里对以利法投以鄙视的眼神，因为那是那个人说的。 He says, if you have sinned, I imagine him giving the stink eye to Eliphaz right here, because that's what that guy said.
如果你犯了罪，你对他有什么成就呢？ If you have sinned, what do you accomplish against him?
这可以直译为你在他里面成就了什么？ That could be literally translated what do you make to be in him?
如果你的过犯很多，在这里我真的认为他在严厉批评以利法，因为那是以利法的整个论点。 If your transgressions are many, and here I really think he's coming down on Eliphaz hard, because that was Eliphaz's whole argument.
你的过犯岂不是大吗？ Are not your transgressions great?
因此，神从你手中受了这么多苦，这就是为什么你从神那里受了这么多苦。 Therefore, God has suffered so much from your hands, that's why you're suffering so much from God.
然后他看着，我认为以利户看着以利法说，如果你的过犯很多，你对他做了什么？ And then he looks at, I think Elihu looks at Eliphaz and says, if your transgressions are many, what do you do to him?
这是一个奇怪的说法。 This is a strange statement.
你的许多过犯实际上并没有在神里面产生任何变化。 Your many transgressions don't in fact produce any change in God.
这并不意味着神不关心你的过犯。 That doesn't mean God doesn't care about your transgressions.
这并不意味着他不恨你的过犯。 That doesn't mean he doesn't hate your transgressions.
这意味着你的过犯没有在他里面激起某种新的存在状态。 It means that your transgressions did not stir up some new state of being in him.
如果你的过犯很多，你对他做了什么？ If your transgressions are many, what do you do to him?
简单地说，不受感性教义说，神不是被动的。 Just simply put, impassibility says, God is not one who is done unto.
神是施动者，但他不是被动者。 God's a doer, but he's not a done.
神给予，但他不接受。 God gives, but he doesn't receive.
然后他谈到公义的问题。 Then he goes to the righteousness point.
如果你是公义的，你给了他什么，或者他从你手中接受了什么？ If you are righteous, what do you give to him, or what does he receive from your hand?
我们不会在他里面产生痛苦。 We don't produce pain in him.
我们不会在他里面产生快乐。 We don't produce pleasure in him.
我们不会在他里面产生。 We don't produce in him.
他是未被产生的。 He's unproduced.
万物的绝对创造者。 Absolute creator of all things.
自给自足，不是被造的，而是万物的创造者。 Self-sufficient, not made to be, but the maker of all.
这并不意味着你的罪恶无关紧要。 This doesn't mean that your wickedness doesn't matter.
神恨你的罪恶，神在道德上认可你的公义，但这并不会改变他的祝福。 God hates your wickedness, and God morally approves of your righteousness, but it doesn't change his benediction.
他是永远受祝福的神，不是你祝福他之后才受祝福的。 He is God blessed forever, not blessed right after you got done blessing him.
他是圣洁的烈火之神，正如我们之前所说，他对罪的反对不可能比现在更强 烈，因此神不在这种他得到和接受，然后感到有义务或欠我们的关系中。 He is God who is a consuming fire of holiness, as we spoke about earlier, whose opposition to sin could not be hotter than it is, so that God is not in this kind of relationship where he gets and he receives, and then he feels obligated or is put into our debt.
他在第8节中说，你的罪恶是对你这样的人，你的公义是对人子。 He says in verse 8, your wickedness is for a man like yourself, and your righteousness is for a son of man.
换句话说，你的善行和恶行确实会在他人身上产生影响，即那些与 我们一起生活在云下的人，但它们不会在神身上产生变化或影响。 In other words, your good deeds and your evil deeds do produce effects in others, namely those who live with us here below the clouds, but they do not produce changes or effects in God.
在第41章中，神自己说，谁给了我，谁占了我的上风，以至于我应该偿还？ It's chapter 41 where God himself says, who has given to me, or who has gotten the upper hand on me, such that I should repay?
神不欠我们。 God is not in our debt.
许多批评这种教义的人说，不受感性意味着神缺乏活力、动力和对他受造物的关怀。 Many critics of this doctrine say that impassibility means that God lacks vitality, dynamism, and care for his creatures.
于尔根·莫特曼曾说过不受感性，难道他是神吗？ Jurgen Moltmann once said of impassibility, is he a God?
他难道不是一块石头吗？ Is he not rather a stone?
我记得已故的克拉克·皮诺克曾说过，神不受感性的教义会使神成为形而上的冰山。 I think it was the late Clark Pinnock who said that the doctrine of divine impassibility would render God a metaphysical iceberg.
冷漠。 Uncaring.
不感兴趣。 Uninterested.
这就是我们所说的神不受感性。 This is what we're saying about divine impassibility.
并不是说神不关心。 Not that God doesn't care.
我们实际上是在说，神不能被迫关心更多。 We're actually saying that God couldn't be made to care more.
我们是在说，神以他无限的存在关心罪恶和公义，神 以他无限的存在爱，神以他无限的存在反对罪恶。 We're saying that God cares with the infinite fullness of his being about iniquity and about righteousness that God loves with the unbounded fullness of his being and that God opposes iniquity with the unbounded fullness of his being.
神不受感性的教义并不是说神不关心。 The divine impassibility doctrine is not a statement about God not caring.
这很奇怪，但让我稍微挑衅一下。 This is strange, but it is a let me be a little provocative with you for a moment.
从非常严格的意义上说，这是一种关于神无感的教义。 In a very strict sense, it is a doctrine about God unfeeling.
但在你的心目中，关心和感觉是连在一起的。 See, but in your mind, caring and feeling go together.
为什么会这样呢？ Why is that?
让我们谈一谈这个问题。 Let's talk about that for just a moment.
我需要解决关于关心的整个问题。 I need to settle this whole question about caring.
你为什么认为感情和关心或感觉和关心是同一回事？ Why do you think that passion and care or feeling and care are the same thing?
我认为我们这样做的原因是因为我们就是这样。 I think the reason we do that is because that's how it is with us.
如果我要关心，我需要被激发起来。 If I'm going to care, I'm going to need to be stirred up.
我需要有一些东西激发我。 I'm going to need to have something up.
如果我要爱我的妻子，我需要她的可爱来感动我去爱她。 If I'm going to love my wife, I'm going to need my wife's loveliness to move me to love her.
这是真的。 It's true.
曾经我不爱我的妻子，因为她在华盛顿州塔科马 长大，而我是加州的孩子，我甚至不认识她。 Once I did not love my wife because she grew up in Tacoma, Washington, and I'm a California kid, and I didn't even know her.
如果我要爱这个女人，我需要被感动到爱这个女人的状态。 If I'm going to love this woman, I'm going to need to be moved to the state of love for this woman.
我们把关心和感情或关心和感觉等同起来的原因是，你对任何事情的关心都是 一种心灵和心灵的状态，这种状态是由某种东西对你施加的影响所引起的。 The reason that we equate care and passion or care and feeling is because all of your caring about anything is a state of mind and heart into which you have been moved by the operation of something upon you.
神通过他的灵激动了你的心。 God stirred your heart by his spirit.
某些受造之物的可爱通过其善良激动了你的心。 The loveliness of some created good stirred your heart by its goodness.
我猜我在佛罗里达西部。 I guess I'm in Florida on the west side.
如果你是坦帕湾海盗队的球迷，我一生中从未见过海盗队的球迷。 If you're a Bucs fan and Tampa Bay, I've never met a Buccaneers fan in my life.
我从未到过这么远的地方。 I've never been down this far.
但如果那激动了你，那场比赛的好处，比赛的美丽， 有一些美德在其中，你尊敬它，它感动你，迫使你。 But if that stirs you, there's something about the good of that game, the beauty of the game, there's something virtuous in it that you esteem and that moves you and compels you.
这就是问题所在。 That's the thing.
我们所有的关心，都必须被激发出来。 All of our caring, we have to be made to care.
因此我们需要通过感情来关心。 Hence we need to care via passions.
但如果神已经以他无限的存在永恒地关心，那么他就不需要进入关心的状态。 But if God already cares eternally with the infinite fullness of his being, there is no need for him to move into a state of caring.
因此他关心，但他不需要感情来激发他的关心。 Ergo he cares, but he doesn't need passions in order to get his caring going.
这有道理吗？ Does that make sense?
所以我们实际上可以说，如果他的关心真的只是他自己无限的存在，那么我们 实际上是在说神不是形而上的冰山或冷漠，而是说他完全没有感情，完全无感 ，不是因为他不关心，而是因为他是完美的、无限的关心、爱和正义的存在。 So what we can actually say then is if his care is really nothing but his own infinite fullness of being, then what we're actually saying is not that God's a metaphysical iceberg or uncaring, we're saying that he's totally not passionate and entirely unfeeling, not because he doesn't care, but because he is perfect, infinite fullness of care and love and justice.
这不是缺乏强度，而是强度和现实的无限性使神对我们来说是无感情的。 It's not lack of intensity, it's the unboundedness of intensity and reality that makes God impassable for us.
当我们思考这个问题时，我们需要再次说，如果神 感情地爱你，他会暂时地、可变地、有限地爱你。 When we think about this, we need to say this again, that if God loved you passionately he would love you temporally, mutably, and finitely.
神的感情之爱是坏消息，非常坏的消息。 Passionate love of God is bad, bad news.
曾经有大约1700年的时间，所有地方的基督徒都知道这一点。 There was a time for about 1700 years when all Christians everywhere knew that.
我认为我们现在又处在一个可以说出这一点的好地方。 I think we're at a good place again to say that.
这也意味着，如果我们想谈论我们的文化状况，这 也意味着当我们的心四处摇摆时，神的心不会。 It also means if we want to talk about our cultural situation, it also means that while our hearts are tossed to and fro, God's isn't.
这意味着我们有一块磐石和一个避难所。 It means that we have a rock and a refuge.
如果他是我们在患难中随时的帮助，我们需要的是一位不会陷入困境的神。 If he's a very present help in trouble, what we need is a God who doesn't get in trouble.
我们需要的是一位不会被吹动的神，他的目的和 存在是不可动摇的，是纯粹的、无限的现实。 What we need is a God who is not blown about, whose purposes and whose being is immovable and is purely and infinitely actual.
那是一个避难所。 That's a refuge.
那是一块磐石。 That's a rock.
我们需要一位不脆弱的神，我认为这是之前用过的词。 We need a God who is not vulnerable, I think was the word used earlier.
我们需要一位无懈可击但不是冷漠的神，而是实际上完美的、无限的关心和爱。 We need a God who is invulnerable but not uncaring, but actually perfect, boundless care and love.
这是神不受感性的好消息。 This is the good news of God's impassibility.
最后，我想就这种无感情之爱的福音做一个总结 ，如果我可以用福音这个词来表示好消息的话。 I want to make a final point then with regard to this gospel of impassible love, if I can use that gospel in the sense of good news.
这意味着神对我们的爱是纯粹的、仁慈的爱。 It means that God's love for us is a pure, beneficent love.
如果神创造世界的爱是一种感情的爱，那么他的创造就不是一种纯粹的慷慨行为。 If the love by which God created the world were a passionate love, then his creation would not be an act of pure generosity.
我对妻子的爱不是一种纯粹的慷慨行为。 My love for my wife is not an act of pure generosity.
意思是，我爱她是因为她激发了我内心的爱。 Meaning, I love her because she stirred up the love within me.
我爱她并不是因为我是给予者。 It's not purely I love her because I'm the giver.
我爱她是因为我从她那里得到了好处。 I love her because I received some good from her.
如果神对罪人的拯救之爱是一种感情的爱，那么救恩就不会完全是恩典。 If God's saving love for the sinner were a passionate love, then salvation would not be all of grace.
我的意思是。 What I mean by that is this.
感情需要原因。 Passions require causes.
引起感情的东西是那些影响这些东西的好与坏。 The things that cause passions are the goods or evils that impinge upon those things.
如果神在福音中以感情之爱爱你，那么我们必须确定使神动爱的原因。 And if God loved you in the gospel with a passionate love, then we would have to identify the cause that moved God to love.
那么这就不是纯粹的仁慈了。 Then it wouldn't be pure beneficence.
这有道理吗？ Does that make sense?
这就不是纯粹的恩赐。 It wouldn't be pure gratuity.
这将是首先被他所爱的事物的可爱所激发和引起的爱。 It would be love that was first animated and caused by the loveliness of the thing to which he extends his love.
我对妻子的爱在很大程度上是由我妻子引起的。 My love for my wife is in a very deep respect caused in me by my wife.
神对你的爱不是由你引起的。 God's love for you is not caused in God by you.
这就是重点。 That's the point.
纯粹的恩典。 Pure grace.
神的自由恩典的福音只有在他对罪人的爱是无感情的情况下才能一致地维持。 The gospel of God's free grace can only be consistently maintained to the extent that his love for the sinner is without passion.
简要提到两段经文。 Two texts just briefly.
第一段在《何西阿书》。 The first in Hosea.
我不会翻到那里，但我要提到14章4节的经文。 I'm not going to turn there, but I'm going to just mention the text in 14.4.
在《何西阿书》中，以色列因她的罪孽使自己变得极其令 人厌恶和不可爱，就像何西阿娶的妓女妻子歌篾一样。 In the book of Hosea, Israel has made herself utterly repugnant and unlovely through her iniquity, likened to the wife of prostitution, Gomer, that Hosea takes to himself.
以色列是一个妓女妻子。 Israel is a prostitute wife.
一个在道德上令人厌恶和不可爱的东西。 A morally repugnant and unlovely thing.
然而，神以爱的绳索伸手再次将以色列拉到自己身边。 Yet God, with the bands of love, reaches forth and draws Israel to himself again.
他在14章4节说。 He says in 14.4
关于他的爱，我要医治他们的背道。 of his love, I will heal their apostasy.
我必甘心爱他们，因为我的怒气已转离他们。 I will love them freely for my anger has turned from them.
这种自由的爱，我认为重点是这样的。 This free love, I think the point is this.
不是以色列的可爱约束了神对以色列的爱。 It's not the loveliness of Israel that constrains God's love for Israel.
这是他给予完全不配的人的爱中的纯粹恩赐和仁慈。 It's the pure gratuity and beneficence of his love given to a people who is in no way deserving.
以色列没有什么能激动神的心，但他却爱他们。 There's nothing about Israel that would stir the heart of God and yet he loves them.
这就是为什么它是自由的。 And this is why it's free.
它是自由的，因为它是无感情的。 It's free because it's impassable.
它是自由的，因为他们不是他里面的原因。 It's free because they aren't the cause of it in him.
我想简要看一下的第二段经文是《以弗所书》第2章。 Second text I want to look at briefly is Ephesians chapter 2.
在第4节中，我们读到他以大爱爱我们，当他以大爱爱我们时，我们的状况是什么？ In verse 4, we read of the great love with which he loved us and what is our condition when he loved us with that great love?
我们是什么样的？ What were we?
想想《以弗所书》1章1-3节。 Think of Ephesians 1, 1-3.
你们中的一些人正在说。 Some of you are saying it.
我们死在过犯和罪恶中，行事为人随从今世的风俗，与其余 的人一样，是可怒之子，行黑暗之王的事，然而他爱我们。 We were dead in our trespasses and sins, walking according to the course of the world even as the rest of mankind, children of wrath, doing the deeds of the prince of darkness and yet he loved us.
听听他在第8节中说的话。 Listen to what he says in verse 8.
你们得救是本乎恩，也因着信。 For by grace you have been saved through faith.
然后有一句有趣的话，这不是出于你们自己，乃是神所赐的。 And then there's an interesting phrase, and this is not your own doing, it is the gift of God.
从字面上看，“出于你们自己”是一个简短的注释。 Literally, the own doing is a slight commentary.
从字面上看，这不是出于你们自己，就是这么说的。 Literally, this is not of you, that's what it says.
这神的恩典不是出于你们自己，乃是神所赐的。 This grace of God is not of you, it's the gift of God.
我想指出，当保罗说这救恩的恩典不是出于你们自己时，他不仅排 除了我们的行为作为我们得救的来源，也排除了我们堕落的本性。 I want to submit that when Paul says that this saving grace is not of yourselves, he rules out not only our works as sources of our salvation, but he also rules out our depraved natures.
他的意思是，不是你的堕落引起了他的爱。 What he means is this, it's not your depravity that caused his love.
听着，朋友们，有许多堕落的人被留在罪中死去，将遭受永远的毁灭。 Listen folks, there are many depraved who are left to die in their sins and will suffer eternal perdition.
雅各是我所爱的，以扫是我所恨的。 Jacob I have loved, Esau I have hated.
不是我们的不可爱激动了他的爱，而是他的恩赐。 It's not our unloveliness that moves his love, it's his gratuity.
当他说这恩典不是出于你们自己时，我认为他的意思是广 义上说，不是出于你们的行为，也不是出于你们的状况。 When he says that this grace is not of you, I think what he means in a very broad sense is it's not of your doing and it's not of your condition.
你不是引起或使神以他的大爱爱你的原因。 You are not the thing that caused or made God to love you with the great love with which he loves you.
这是纯粹的仁慈，是纯粹的恩赐。 It's pure beneficence, it's pure gratuity.
这是历史经典教义中的神不受感性教义非常适合保护的东西。 This is the thing that divine impossibility as in historic classic doctrine is really well suited to protect.
这种神的纯粹、无限的恩赐，这种纯粹、无限的圣洁反对罪恶，我们的立场 不是神不关心，而是神不可能被迫关心更多，而是他以他无限的存在关心。 This pure, boundless gratuity of God, this pure, boundless, holy opposition to sin, our position is not that God does not care, our position is that God could not be made to care more than he does, but he rather cares with the infinite fullness of his being.
神不可能比他从永恒以来更有爱心、更关心或更反对罪恶。 God could not possibly be more loving, caring, or opposed to sin than he is from all eternity.
这是他不受感性的好消息。 This is the good news of his impassibility.
让我们祷告。 Let's pray.
神啊，你是良善的，你行善，你在你的儿子基督耶稣里向 我们这些罪人显明了你的爱，他爱我们，为我们舍己。 God you are good and you do good and you have shown love to us sinners in your son Christ Jesus who loved us and gave himself for us.
主啊，我们赞美你，感谢你，你不像我们一样，被他人的行为所左右，主 啊，你坐在地球的圆圈之上，你在一切发生的事情中行使你完美的旨意。 Lord we bless you and thank you that you are not like we are, cast about by the operations of others upon you, but Lord you do sit enthroned above the circle of the earth and you work your perfect counsel in all things that transpire.
主啊，你确实是我们的磐石和避难所。 Lord you are indeed our rock and our refuge.
我们不寻求其他。 We seek no other.
我们奉基督的名祝福你，感谢你。 We bless you and thank you in Christ's name.
阿们。 Amen.