欢迎回到「无耻教皇党」，我是乔·赫施迈尔。 Welcome back to Shameless Popery, I'm Joe Heschmeyer.
上周我谈到最早的基督徒常常论及马利亚为新夏娃，并给了她一个令人惊讶的重要地位。 So last week I looked at the fact that the earliest Christians talk a lot about Mary as the new Eve and give a surprisingly prominent place to her.
对于许多非天主教徒，特别是新教徒，这可能有些不寻常，因 为我们常被问到：「你们天主教徒为何如此重视马利亚？」 And for many non-Catholics, particularly Protestants, this can be a bit unusual because regularly, we get asked, why do you Catholics make such a big deal about Mary?
因此，我想尽力从圣经中回答这个问题，说明为何若正确地读圣经，你也应当重视马利亚。 So I wanted to do my best to give a biblical answer to that question, to show why, if you read the Bible right, you should make a big deal about Mary as well.
我想从创世记的一节经文开始。 And I want to start with a verse in Genesis, of all places.
创世记三章十五节。为了给出背景，亚当和夏娃刚刚违背了神，神咒诅了他们二人。 Genesis 3, verse 15. So to give some context to this, Adam and Eve have just rebelled against God, and God has cursed them both.
但神也咒诅了那引诱他们的蛇。 But he's also cursed the serpent who tempted them.
神对蛇说：「我又要叫你和女人彼此为仇，你的后裔和女人的后裔也彼此为仇。 And he says to the serpent, "I'll put enmity, strife, conflict between you and the woman and between your seed and her seed.
女人的后裔要伤你的头，你要伤他的脚跟。」 He shall bruise your head and you shall bruise his heel."
首先要知道的是，蛇，就是魔鬼，并非无所不能。 Now, the first thing to know here is that the serpent, the devil, he's not omnipotent.
他也不是无所不知。 He's not omniscient.
我们有时会忘记这一点，想象魔鬼知道整个救恩的计划，了解神的内在生命等等。 We sometimes can forget this, and we can imagine that the devil knows the whole story of salvation and that he knew the inner life of God and all of this.
我们没有理由相信这是真的，反而有很多理由相信这不是真的。 And we have no reason to believe that's true, and a lot of reasons to believe that's not true.
若他拥有我们所说的至福真观，他根本不会叛逆神，因为他会完全快乐，完全平安。 That if he had what we call the beatific vision, he could never have rebelled against God in the first place because he'd be totally happy and totally at peace.
所以他是一个受造之物。 So he is a created being.
他比我们聪明。 He's smarter than we are.
他比我们狡猾。 He's more cunning than we are.
但他并非全知。 But he doesn't know everything.
我在一开始提到这一点，是要强调我们应从魔鬼的角度思考这段 经文，对我们而言这确实是好消息，但对魔鬼而言却是坏消息。 And I mentioned this at the outset to stress that we should think about this passage not from our perspective, where it's really good news, but from the devil's perspective, where it's really bad news.
他刚被告知要与一个称为女人的存在争战，女人 有后裔，他也有后裔，而这将导致他的头被伤。 He's just been told that he's going to be at war with someone called the woman, and that there's going to be offspring or seed of the woman and seed of him, and that this is somehow going to mean that his head gets crushed.
所以我们有这三个特点。 So we've got those three features.
第一，我们被告知神将为人的堕落提供一个解决方案。 One, we're told just generally, God is going to provide a remedy for the fall.
魔鬼的计划在短期内成功了。 The devil's plan has succeeded in the short term.
他诱使亚当和夏娃违背神。 He's convinced Adam and Eve to rebel against God.
他带来了混乱和不和，破坏了伊甸的原有和谐。 He's brought disruption and disunity into the original unity of Eden.
但这不是故事的结局。 But that's not the end of the story.
神将以某种方式修复这一切。 God's going to fix this somehow.
在创世记三章十五节，这种方式仍是个奥秘。 That somehow, at this point in Genesis 3:15, is still mysterious.
第二，我们知道这个解决方案将涉及一个女人和她的儿子，救恩将从他们而来。 Two, we know that this remedy is going to somehow involve a woman and her son, and that's where salvation is going to come.
第三，这意味着撒但的头将被伤。 And three, it's going to mean that Satan's head gets crushed.
再次，从他的角度，你要想象他问的问题是：「我需要担心的这个女人是谁？」 Now again, from his perspective, you have to imagine the question he's asking is, who is this woman I need to worry about?
因为这个要生一个孩子来毁灭我的女人是谁？ Because who is this woman who's going to have a child who's going to destroy me?
那么，这个女人是谁呢？ So who is the woman?
我们有一个线索。 Well, we have a clue.
我要谈一些他还不知道的事，因为我们在创世记三章十五节看 到「你的后裔和女人的后裔」的争战，这可能不觉得奇怪。 Now, I'm going to talk about things he doesn't know yet, because we see in Genesis 3:15 this language of the conflict between your seed and her seed, and maybe that doesn't strike us as unusual.
你知道，女人生孩子和后代。 You know, women have children and offspring.
这很正常，对吧？ Totally normal, right?
但在希伯来文中，这有点不寻常，因为那个词是「zera」。 It's a bit more unusual, though, in the Hebrew, because the word there is zera.
意思是种子或精子。 It's seed or semen.
在整个旧约中，你会看到它在这两种情况下使用。 And so you see it used in both of those contexts throughout the Old Testament.
重要的是，后裔几乎总是通过男人来衡量。 And so significantly, the seed is almost always measured through the man.
我知道旧约中有一个例外，那就是在创世记十六章十节，耶和华的 使者对夏甲说，神要使她的后裔，就是她的「种子」，极其繁多。 I know of one exception in the Old Testament, and that's in Genesis 16, verse 10, where the angel of the Lord says to Hagar that God is going to multiply her descendants, her seed, literally.
但我们明白为何说她的后裔，因为单说亚伯拉罕的 后裔是不够的，因为亚伯拉罕的后裔包括以撒。 But there we understand why it says her seed, because it's not enough to say the seed of Abraham, because the seed of Abraham includes Isaac.
在创世记二十一章，神明确地说：「惟独从以撒生的才要称为你的后裔。」 In Genesis 21, God says this explicitly, "For through Isaac shall your seed be named to Abraham."
所以如果我们谈论的是夏甲和她的孩子，而不是亚伯拉 罕和撒拉的孩子，那么你必须通过夏甲来衡量后裔。 So if we're talking about Hagar and her children, not Abraham and Sarah's children, then you have to measure the seed there through Hagar.
换句话说，当你看到后裔通过女人来衡量时，这在旧约中 并非不可能，但应当引起注意，问：「这是怎么回事？」 So in other words, when you see the seed being measured through the woman, that's not impossible in the Old Testament, but it should be raising some red flags to say, what's going on?
因为正如我们在创世记十六章看到的，这是有原因的。 Because as we see in Genesis 16, there's a reason for that.
我们分别衡量以实玛利和以撒的后裔，是有重要的约的原因的。 There's an important covenantal reason why we're measuring the seed of Ishmael and the seed of Isaac separately.
也就是夏甲的后裔和撒拉的后裔。 If you will, the seed of Hagar and the seed of Sarah.
单说亚伯拉罕的后裔是不够的。 That it's not enough to say the seed of Abraham.
你必须说是通过哪个女人。 You have to say which woman it is through.
那么，这里当我们看到女人的后裔，为什么不说男人的后裔呢？ Well, here, when we see the seed of the woman, why does it not say the seed of the man?
为什么不说亚当的后裔呢？ Why does it not say the seed of Adam?
对此我们有一个很明显的答案，就是童贞女的生育。 And we have a pretty obvious answer to that, which is the virgin birth.
要伤撒但头的女人的后裔，就是童贞女所生的耶稣基督。 That the seed of the woman who will crush the head of Satan is the virgin-born Jesus Christ.
他就是女人的后裔。 And he is the seed of the woman.
他是后裔，真正从女人而生的人性后裔，就是童贞马利亚。 He is the offspring, true human offspring by nature of a woman, the Virgin Mary.
他不是从男人而生的。 He is not that of a man.
他是圣约瑟的养子，但在人性上是马利亚的儿子，不仅仅是被收养的。 He is the adopted son of St. Joseph, but he is the son of Mary in his human nature, not just by adoption.
这是一个非常重要的区别，这意味着早期基督徒看 得很对，像圣爱任纽这样的人都认识到了这一切。 That's a really important distinction, but it means that the early Christians were right in seeing, and people like St. Irenaeus recognized all of this.
他们正确地看待创世记三章十五节为原始福音， 第一次的福音，第一次指向童贞女所生的暗示。 They were right in seeing Genesis 3:15 as the proto-evangelium, as the first gospel, as the first clue of the virgin birth and all this.
如果这是正确的，那不仅告诉我们关于童贞女所生的后裔耶稣基督的重要信息。 And if that's right, that doesn't just tell us something important about the seed, Jesus Christ, virgin-born.
也告诉我们关于那女人的重要信息。 It also tells us something important about the woman.
如果女人的后裔指向童贞女所生，那就意味着童贞马利亚是所指的对象。 If it's the seed of the woman as a reference to the virgin birth, then that means the virgin, Mary, is the referent.
所以我们有这信息，对吗？ So we have this information, right?
魔鬼没有这信息。 The devil does not have this information.
所以他一定在想，这女人是谁？ And so he's got to be wondering, who's the woman?
在创世记三章，那时夏娃还未被命名为夏娃；那是在几节之后。 Now, at the time in Genesis 3, Eve hasn't yet been named Eve; that happens a few verses later.
她仍被称为女人。 She is still known as woman.
所以创世记三章十五节显然的意思是，魔鬼与女人的争战就是魔鬼与夏娃的争战。 And so the obvious sense of Genesis 3:15 would be that the strife between the devil and the woman is the strife between the devil and Eve.
女人的后裔只是指夏娃的子孙。 And that the seed of the woman just means the children of Eve.
问题在于我们看到她的后裔，并不怎么样。 The problem with this is that we see her offspring, and they're not great.
在创世记四章，夏娃生了该隐，又生了亚伯。 But then, I mean, in Genesis 4, Eve has a child, Cain, and then has another child, Abel.
但该隐和亚伯都没有伤魔鬼的头。 And neither Cain nor Abel crushes the head of the devil.
反而是该隐伤了亚伯的头，或至少他用石头杀了他。 Instead, Cain crushes the head of Abel, or at least, you know, he kills him somehow with a rock.
所以，看来第一个候选人不行了。 So, that seems to be, okay, first candidate gone.
但在士师记中还有两个候选人。 But there are two more candidates that happen in the book of Judges.
如果你对士师记不太熟悉，士师是神在以色列人特别危机时刻兴起的政治军事领袖。 Now, if your knowledge of Judges is maybe not what it should be, judges were these kind of political military leaders that God would raise up in particular crisis moments for the people of Israel.
在士师记四章，以色列人又离弃神，所以神允许他们被迦南王耶宾统治。 And in Judges 4, the people have turned away from God yet again, and so God has allowed them to fall under the rule of Jabin, the king of the Canaanites.
耶宾有一个元帅，就是西西拉。 And Jabin has a commander, a general, basically, Sisera.
耶宾通过西西拉压迫百姓。 And so they're oppressing the people, Jabin through Sisera.
在士师记四章四节，我们被告知那时的士师是女先知底波拉。 And in Judges 4, verse 4, we're told that at the time the judge is a prophetess named Deborah.
她与巴拉商议，他们正在组织抵抗迦南人。 And she speaks with a guy named Barak, and they're organizing the resistance to the Canaanites.
她告诉他说，他在这场战斗中不会得荣耀。 And she tells him that he's not going to receive glory in this battle.
相反，在第九节，耶和华要将西西拉交在一个妇人手里。 Instead, in verse 9, the Lord will sell Sisera into the hand of a woman.
表面上看，你会想，这大概是底波拉自己吧？ Now, on the face, you'd think, well, this is probably Deborah herself, right?
因为她是这个政治军事领袖，而且是个女人。 Like, she's this military political leader, and she's a woman.
看起来很明显是她，但不是。 Seems like pretty obviously about her, but it's not.
在第十七节，西西拉逃离战场，被看似中立的基尼人希百迎入帐篷，希百有妻名叫雅亿。 In verse 17, Sisera flees from the battle, and he's welcomed into the tents of a seemingly neutral party, Heber the Kenite, and Heber has a wife named Jael.
接下来会有些血腥。 And this is going to get a little gory.
她手里拿着帐棚的橛子和锤子，悄悄地到他旁边，将橛子 从他的鬓角钉进去，直钉入地。他正在沉睡困倦之中。 She took a tent peg and a hammer in her hand and went softly to him and drove the peg into his temple until it went down into the ground as he was lying fast asleep from weariness.
他就死了。 So he died.
他入睡了。 So he falls asleep.
她用帐棚的橛子钉入他的头颅。 She takes the tent peg and drives it into his skull.
这是个血腥的细节，但你看到一个女人在伤一个头，而且她以引人注目的方式被颂扬。 That's a gory detail, but you've got a woman who is crushing a head, and she's celebrated in a striking way.
士师记五章二十四节：「愿基尼人希百的妻雅亿比 众妇人多得福气，在住帐棚的妇人中最蒙福。」 Judges 5, verse 24: "...most blessed of women, Jael, the wife of Heber the Kenite, of tent-dwelling women most blessed."
我们被明确告知她为何蒙福。 And we're told explicitly why she's blessed.
因为她击打了西西拉。 Because she struck Sisera a blow.
她伤了他的头。 She crushed his head.
她打破了他的鬓角，刺穿了他的头。 She shattered and pierced his temple.
从创世记三章十五节的角度思考，有一个「妇人中多得福气」的女人伤了敌人的头。 So think about this from the perspective of Genesis 3:15. Here's this blessed are you among women woman who has crushed the head of the enemy.
如果你是魔鬼，这应当引起极大的警觉。 That should be setting off big alarm bells if you're the devil.
但事实证明，雅亿只是预表了预言的真正实现。 But it turns out, Jael is just a prefigurement of the real fulfillment of the prophecy.
所以下一个你可能考虑的女人是犹滴。 So the next woman you might consider is Judith.
犹滴是另一位神兴起的领袖，帮助解放以色列。 Judith is another leader who is raised up by God to help liberate Israel.
这次是亚述人，尼布甲尼撒，他的元帅是赫罗弗尼，地位仅次于他。 This time around, the Assyrians, Nebuchadnezzar, and Holofernes is his chief general, second only to himself.
这是一个有趣的细节，我会解释为何有趣。 Now, this is an interesting detail, and I'll get into why it's an interesting detail.
你会注意到西西拉和赫罗弗尼都不是真正的领袖。 But you'll notice both Sisera and Holofernes weren't the real leader.
他们是为真正领袖效力的元帅。 They were the generals for the real leader.
我认为这是一个重要的细节。 I think that is an important detail.
然而，赫罗弗尼是邪恶的元帅。 Nevertheless, Holofernes is the evil general.
犹滴使他相信她是中立的，或是投降的，然后灌醉了他。她到他的床边，拿 起旁边的刀，简短地祷告：「主啊，以色列的神，求你今日赐我力量。」 Judith convinces him she's a neutral party, or that she's surrendering, and then she gets him drunk, and then she goes to his bed and grabs the sword by it, says a short prayer, "Give me strength this day, O Lord God of Israel."
她用尽全力两次击打他的颈项，割下了他的头。 She strikes his neck twice with all her might and severs his head from his body.
然后她把头给了她的婢女，婢女把它放在食物袋里。 And then she takes the head and gives it to her maid, who puts it into her food bag.
这两种情况都相当可怕。 It's pretty grisly in both cases.
但在犹滴十三章，引人注目的是回应。 But what's striking here in Judith 13 is the response again.
这次是一个名叫乌西雅的官长说：「女儿啊，你蒙至高神赐福，胜过地上所有的妇女。」 This time, it's a magistrate by the name of Uzziah who says, "'O daughter, you are blessed by the Most High God above all women on earth.'"
愿创造天地的主神赐福给你，他引导你击打了我们敌人的首领。 And blessed be the Lord God who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies.
所以，再次有「妇人中多得福气」的女人伤了敌人的头。 So again, you've got, blessed are you among women, woman, crushing the head of the enemy.
但在这两种情况下，雅亿和犹滴只是伤了一个代表的头。 But in both cases, even though that's happening, Jael and Judith are crushing the head just of a representative.
你可以从某种程度上看到，这两人都只是为邪恶君王效力的元帅。 And you see that on a certain level just in the fact that both of these are just the generals working for the evil kings.
但深入思考，你会明白，正如圣保罗在以弗所书六章所说，我们的争战 不是与属血气的争战，乃是与执政的、掌权的争战。也就是说，以色列 真正的敌人不是赫罗弗尼，不是西西拉，甚至不是他们效力的君王。 But you get it at a deeper level and you realize that, as St. Paul says in Ephesians 6, our battle is not against flesh and blood, but against powers and principalities, meaning the true enemy of Israel is not Holofernes, it's not Sisera, and it's not even the kings that those two men work for.
而是那与我们敌对的魔鬼。 It's the devil who is standing in opposition.
他才是我们真正的仇敌。 He's the one we're actually at enmity with.
其他的只是棋子。 The rest are just pawns.
这当然引向真正的候选人。 Which leads to, of course, the proper candidate.
创世记三章十五节的女人就是马利亚。 That the woman here in Genesis 3:15 is Mary.
你可以看到这以一种非常美丽的方式显现。 And you see this in a really beautiful way.
在路加福音一章，马利亚去探望时，她进入山地 ，我们会讨论为何这些地点和时间如此重要。 So in Luke chapter 1, in the visitation, Mary goes into the hill country, and we'll get into why all of that location and timing and everything matters.
在探望中，她进入山地，伊利沙伯迎接她。 But in the visitation, she goes into the hill country and Elizabeth greets her.
伊利沙伯被圣灵充满，大声喊着说：「你在妇女中是有福的，你所怀的胎也是有福的。」 She's filled with the Holy Spirit and she cries out, "Blessed are you among women, and blessed is the fruit of your womb."
好吧。 Okay.
这句话非常重要。 That is really significant language.
因为你又看到一个「你在妇女中是有福的」。 Because one, you've got another, "Blessed are you among women."
难以言表。 Hard to say.
圣经中有三次这样的说法。 And there are three of them in the Bible.
另外两位都伤了以色列敌人的头。 And the other two crush the heads of the enemies of Israel.
马利亚还没有做过这样的事，但她因她的后裔而蒙祝福。 And Mary hasn't done anything like that yet, but she's being blessed in conjunction to her offspring.
「你所怀的胎也是有福的。」 Blessed is the fruit of your womb.
这听起来很像创世记三章十五节，那里提到女人和她的后裔，女人和她的孩子。 That sounds a lot like Genesis 3:15, where it's the woman and her seed, the woman and her child.
所以这应当让撒但感到极大的警觉，因为马利亚还没有伤任何人的头。 And so this should be setting huge alarm bells off for Satan, because Mary hasn't crushed anybody's head yet.
似乎有什么事情要发生。 Something seems like it's going to happen.
而且看起来不像是马利亚要去杀该撒之类的事。 And it doesn't seem like it's going to be that Mary is going to go kill Caesar or something.
会有更重要的事情发生。 There's going to be something more significant.
正如我所说，如果你了解这发生的地点、时间和方式的背景，这更加引人注目。 This is, as I say, more striking if you know the context of where and when and how this all happens.
暂且记住这一点，将其与我们所知道的约柜和约柜伤敌之头的特性联系起来。 Hold that thought for a second and tie it into what we know about the Ark of the Covenant and the head-crushing nature of the Ark of the Covenant.
让我们来谈谈探望的几个特点，以及这与约柜有何关系。 So let's just talk about a few features of the visitation and what this all has to do with the Ark.
在路加福音一章，如果你回头看经文，你会看到四个主要的事项。 So, in Luke 1, if you go back and look at the text, you'll see four major things.
首先，马利亚起身，急忙往山地去，到犹大的一座城。 First, Mary arose and went into the hill country to the city of Judah.
第二，她在那里住了三个月。 Second, she's there for three months.
第三，伊利沙伯对她说：「你在妇女中是有福的，你所怀的胎也是有福的。」 Third, Elizabeth says to her, "Blessed are you among women, and blessed is the fruit of your womb."
请记住这四点。 So keep those four things in mind.
将其与撒母耳记下六章相比。在撒母耳记下六章，我们看到 大卫起身，从犹大的山地去，要从那里将神的约柜运来。 Compare that with 2 Samuel chapter 6. In 2 Samuel 6, we see that David arose and went from the hill country of Judah to bring up from there the ark of God.
第二，他无法如愿将约柜运入耶路撒冷，因为他没有正确地对待它。 Second, he's unable to move the ark into Jerusalem as he wants to because he hasn't approached it properly.
他在搬运时过于不敬。 He's being too irreverent in how he's trying to move it.
所以他被迫让约柜在犹大的山地停留三个月。 So he's forced to remain in the hill country of Judah for three months.
第三，这使他问道：「耶和华的约柜怎可到我这里来？」 Third, this leads him to ask the question, "How can the ark of the Lord come to me?"
当他终于成功时，我们看到大卫王在耶和华面前踊跃跳舞。 And when finally he succeeds, we find King David leaping and dancing before the Lord.
这是第十六节。这不是巧合。 That's verse 16. So that's not a coincidence.
路加并非无意中写出与撒母耳记下六章极为相似的内容。路加将马 利亚进入犹大山地的旅程呈现为旧约中大卫从山地运约柜的重述。 Luke isn't just mistakenly writing something that sounds an awful lot like 2 Samuel 6. Luke is presenting Mary's journey into the hill country of Judah as a sort of recapitulation of what happened in the Old Testament where David moves the ark from the hill country.
看到这一点，我们应当认识到马利亚担任着新约中约柜的角色。 In seeing that, we should be recognizing that Mary has the role of the Ark of the New Covenant.
在旧约中使约柜成为圣洁的是，这是神的荣耀居住的地方。 That what made the Ark holy in the Old Covenant, or in the Old Testament, is that this is the place where the glory of God dwells.
这被称为神的荣光。 It was called the Shekinah Glory.
而在新约中，马利亚怀着的不是单单神的荣光，而是主的道成肉身。 And here in the New Covenant, in the New Testament, Mary is carrying not just the Shekinah Glory, but the incarnate body of the Lord.
这超越了约柜所能提供的。 This is bigger than what the ark had to offer.
新约的约柜比旧约的约柜更伟大。 That the New Covenant ark is greater than the Old Covenant ark.
好，现在让我们把这两部分联系起来。 Okay, now let's tie these two pieces together.
这与伤头有什么关系呢？ What does this have to do with crushing heads?
我知道我们想深入探讨这个问题。 I know we want to get into that.
那么，约柜最初是如何在犹大山地的呢？ Well, how did the ark end up in the hill country of Judah in the first place?
我们听说大卫试图将约柜从犹大山地运到首都耶路撒冷。 We hear about David trying to move the ark from the hill country of Judah into the capital, Jerusalem.
但它为何在那里呢？ But why was it there?
我们一直在看撒母耳记下六章，现在回到撒母耳记上五章，我们发 现非利士人在战斗中夺取了约柜，把它带到他们的偶像大衮庙里。 So we've been looking at 2 Samuel 6, jump all the way back to 1 Samuel 5, and we find that the Philistines had captured the ark in battle, and they brought the ark into the house of Dagon, their pagan god.
他们将约柜作为一种似乎的祭品，庆祝他们在战斗中战胜了以色列人。 They bring the ark in as seemingly a sort of offering to celebrate the fact they've defeated the Israelites in battle.
但事情并不顺利。 It doesn't go well, though.
在撒母耳记上五章三节，第二天早晨，他们起来时，发 现他们的神，他们的偶像，俯伏在耶和华的约柜前。 In 1 Samuel 5, verse 3, the next morning when they get up, they find that their god, their idol, has fallen face downward on the ground before the ark of the Lord.
这相当尴尬，对吧？ Pretty embarrassing, right?
他们试图显示他们的神是如此伟大，但他甚至站不住。 You know, they're trying to show their god is so great, he can't even stay upright.
他倒在耶和华面前，他们不得不再把他扶起来。 He's fallen down before the Lord, so they have to put him back up again.
接下来在第四节，他们第二天回来，发现他再次俯伏在耶和华的约柜前。 And then in the next verse, in verse 4, they come back the next day, and he's fallen face downward on the ground before the ark of the Lord.
不仅如此，这次大衮的头和两手都在门槛上折断。 And not only that, but this time the head of Dagon and both his hands were lying cut off from the threshold.
只剩下大衮的躯干。 Only the trunk of Dagon was left to him.
所以他不仅是俯伏在约柜前。 And so he's not just fallen prostrate before the Ark.
约柜毁灭了他。 The Ark has destroyed him.
他被斩首。 He's been decapitated.
他被打碎。 He's been crushed.
从某种意义上说，这更接近于将要发生在撒但身上的事。 This is much closer, in a certain way, to what's going to happen to Satan.
因为这里不仅仅是敌人的元帅，而是与神敌对的属灵势力。 Because here, it's not just an enemy general; it's a spiritual power that is contrary to God.
这是神所打碎的敌对属灵权势。 It's a rival spiritual authority that God crushes.
百姓明白了这个信息。 And the people get the message.
在第七节，他们看到这种情形，就说：「以色列神的约柜不可留 在我们这里，因为他的手重重加在我们和我们的神大衮身上。」 In verse 7, once they saw how things were, they say, "The ark of the God of Israel must not remain with us, for his hand is heavy upon us and upon Dagon, our God."
于是他们召集众首领，在第十一节说：「要将以色列神的 约柜送回去，归回本处，免得杀害我们和我们的民。」 And so they gather their leaders together, verse 11, and say, "Send away the ark of the God of Israel and let it return to its own place that it may not slay us and our people."
所以在下一章，撒母耳记上六章，我们听到他们呼唤基列耶琳的居民 ，就是在犹大山地的，说：「非利士人把耶和华的约柜送回来了。 And so in the next chapter, 1 Samuel 6, we hear about how they call out to the inhabitants of Kiriath Jearim, which is in the hill country of Judah, saying, "The Philistines have returned the ark of the Lord.
你们下来，将它抬上去吧。」 Come down and take it up to you."
他们甚至不想尝试把它抬进山地，他们这样做是明智的。 They don't even want to try to bring it up into the hill country, and they're wise to do so.
因为当大卫试图将约柜运过山地时，乌撒伸手扶住约 柜，因它在牛车上摇晃，他就被击杀，当场死亡。 Because when David tries to bring it through the hill country, Uzzah reaches out and touches it to steady the Ark, which is being moved on an ox cart, and he's struck dead on the spot.
这就是为什么约柜不得不在那里停留三个月。 This is why it ends up having to stay there for three months.
我的意思是，路加福音一章同时向我们展示了两件事。 My point there is that at one and the same time, Luke 1 shows us two things.
第一，马利亚似乎是约柜的应验。 One, that Mary appears to be the fulfillment of the Ark of the Covenant.
她的行动方式如同约柜。 She's acting in the way the Ark of the Covenant acts.
第二，马利亚似乎应验了旧约中「你在妇女中是有福的」雅亿和犹滴。 And two, Mary appears to be the fulfillment of these "blessed are you among women," Jael and Judith that we saw in the Old Testament.
雅亿、犹滴和约柜的共同点是，他们都伤了以色列敌人的头。 And what all of those have in common, Jael, Judith, and the Ark, is that they crush the heads of the enemies of Israel.
现在，观看的人中可能有一些人会被说服，至少在某种程度上 ，但他们可能在挣扎于一个问题，就是：谁伤了撒但的头？ Now, some people watching this are going to be, hopefully, convinced at least up to a point, but they might be struggling with a certain issue, which is to say, who crushes the head of Satan?
是马利亚还是耶稣？ Is it Mary or is it Jesus?
因为这常常是天主教徒和新教徒之间争论的一个点，我认为不必如此。 Because this is often a point of some contention between Catholics and Protestants, and I don't think it needs to be.
我来解释为什么这有争议。 Well, I'll explain why it's contentious.
因为许多早期基督徒谈到创世记三章十五节，那里在现代英文 译本中说：「女人的后裔要伤你的头，你要伤他的脚跟。」 Because many of the early Christians speak of Genesis 3:15, and where it says, in modern English translations, "he shall bruise your head and you shall bruise his heel."
但在一些早期基督徒的旧版本中，如著名的圣耶柔米，甚至在他之前的圣奥古斯丁 ，都说「她要伤你的头，你要伤她的脚跟」，似乎是马利亚自己伤了撒但的头。 Some of the older versions that we find from early Christians, St. Jerome famously, but even before him, St. Augustine, say, "she shall bruise your head and you shall bruise her heel," as if Mary herself is the one crushing the head of Satan.
可以理解，新教徒对此感到不安有两个原因。 And understandably, there are Protestants who are uneasy with that for two reasons.
一是看起来天主教徒在改变圣经文本。 One, it looks like Catholics are changing the biblical text.
二是有人认为这亵渎了神。 And two, there are people who think that it's sacrilegious.
但实际上，我认为这两点都不正确。 Well, in fact, I would suggest neither of those things are true.
相反，这里的希伯来文既不是阳性也不是阴性，而是中性。 Instead, the Hebrew here is not masculine or feminine; it's neuter.
意思是「它要伤你的头，你要伤它的脚跟」。 It's, "It shall bruise your head and you shall bruise its heel."
「后裔」这个词是中性的，所以说这里最好的指代是后裔，也就是耶稣，是完全合理的。 Now, the word zera is neuter, and so it's perfectly reasonable to say that the best referent there is the seed, which is Jesus.
「它要伤你的头，你要伤它的脚跟」是指女人的后裔，因此指耶稣。 "It shall bruise your head, and you shall bruise its heel" is a reference to the seed of the woman, and therefore to Jesus.
这完全没问题，你会发现即使是现代天主教圣经 ，如我引用的这本，也用「他」而非「她」。 That's totally fine, and you'll find even modern Catholic Bibles, like the one I've quoted here, have "he" rather than "she" there.
但我认为这有点无关紧要，我并不是说马利亚和耶稣是一样的。 But I think this is a bit of a dispute without a difference, and by that I don't mean Mary and Jesus are the same.
我的意思是，如果你看撒母耳记上对约柜的处理，无论是 神还是神的器皿，这在某种意义上是个无意义的问题。 I mean, if you look at the way the Ark gets treated in 1 Samuel, that whether it's God or the instrument of God, it's a meaningless question in a certain way.
例如，在约翰福音第二章，我们被告知耶稣行了他的第一个神迹。 So, for instance, in John chapter 2, we're told that Jesus performs his first miracle.
但如果你仔细阅读经文，你会发现耶稣从未碰过水。 But if you read the text carefully, you'll see that Jesus never touches the water.
是仆人们在操作。 There are servants who do that.
所以有这些器皿参与了神迹的施行。 And so there are these instruments who are involved in the operation of the miracle.
同样，在约翰福音三章和四章，你看到耶稣解释了施洗的必要性，然后洗礼的事工开始了。 Likewise, in John chapter 3 and 4, you have Jesus explaining the need for baptism, and then this ministry of baptism begins.
约翰福音四章谈到耶稣施洗比施洗约翰还多。 And John 4 talks about how Jesus baptized more than John the Baptist did.
但并不是耶稣亲自施行洗礼。 But it wasn't Jesus himself directly performing the baptisms.
而是他所委派的使徒们。 Rather, it was those he delegated, the apostles.
所以如果你问，谁施了洗，耶稣还是使徒？ So if you said, well, who baptized, Jesus or the apostles?
圣经证据表明是两者。 The biblical evidence is both.
在约翰福音四章中，先说耶稣施洗，然后说实际上是使徒施洗。 Literally, back to back, in John 4, it first says Jesus baptized, and then it says it was actually the apostles who did it.
但耶稣是通过他们施行的。 But Jesus is doing it through them.
同样地，如果我们问，谁做的？ So likewise, if we're asking, who does it?
神还是约柜？ God or the Ark?
耶稣还是马利亚？ Jesus or Mary?
我们在不该有对立的地方制造了对立。 We're creating an opposition where there shouldn't be one.
因为马利亚、约柜、迦拿婚宴的仆人、使徒，这些都是神所使用的器皿。 Because Mary, the Ark, the servants at the wedding feast of Cana, the apostles, these are instruments being used by God.
所以将器皿与神对立是错误的。 So to put the instrument against God is a mistake.
这就像问，谁画了西斯廷教堂，是米开朗基罗还是画笔？ It'd be like saying, who painted the Sistine Chapel, Michelangelo or paintbrushes?
答案当然是两者。 And the answer is going to be, well, both.
不是50%的米开朗基罗和50%的画笔。 It's not 50% Michelangelo and 50% paintbrushes.
全是米开朗基罗，全是画笔。 All Michelangelo, all paintbrushes.
这就是器皿的运作方式。 That's the way instrumentality works.
我认为，我们忘记这一点是很危险的。 And this is something we forget, I think, at our peril.
那么，谁伤了撒但的头？ So who crushes the head of Satan?
两者都是。 Both.
我提到过，我认为撒母耳记上提供了答案。 Now, I alluded to the fact that I think the answer to this is provided in 1 Samuel.
那么让我们来看。 So let's just go there.
在撒母耳记上第五章，我们看到非利士人说：「以色列神的约柜不可 留在我们这里，因为他的手重重加在我们和我们的神大衮身上。」 In 1 Samuel, chapter 5, we're told, and we've already seen this language, that the people of the Philistines say, "...the ark of the God of Israel must not remain with us, for his hand is heavy upon us, and upon Dagon our God."
那么他们将他们的毁灭归因于什么呢？ So they accredit their destruction to what?
归因于以色列神的作为。 To the activity of the God of Israel.
但在几节之后，他们又说：「你明白我的意思吗？」 But then a few verses later they say, "Do you see what I'm saying there?"
所以，他们一方面说，以色列的神在伤害我们，这没问题。 So it's fine for them to say on the one hand, the God of Israel is hurting us.
另一方面，又说以色列神的约柜在伤害我们。 On the other hand, to say the ark of the God of Israel is hurting us.
并且认识到他们并没有提出两个相互竞争的主张。 And to realize that they're not making two rival claims.
他们并不是说有两个独立的属灵权威，说「约柜对抗神」。 They're not saying there's two separate spiritual authorities, saying, "Ark against God."
不，根本不是这样。 No, that's not how it works at all.
他们明白神通过他的约柜同在并工作。 They understood that God was present and working through his Ark.
所以，如果撒母耳记上五章和六章确实是理解马利亚的一个很好的数据点，那么 说马利亚还是耶稣伤了撒但的头这个问题是无关紧要的，因为答案是两者都是。 And so if 1 Samuel 5 and 6 are, in fact, a good kind of data point for making sense of Mary, then it makes sense to say that the question of whether Mary or Jesus crushes the head of Satan is a moot question, because the answer is going to be yes to both.
这就是为什么有女人和蛇之间的整个属灵争战。 Which is why you have this whole spiritual warfare between the woman and the serpent.
让我们来看最后一点。 Let's go to that last point here.
所以在魔鬼和女人之间有属灵的争战。 So there is a spiritual war between the devil and the woman.
现在，这一点对于任何读圣经的人——无论是天主教、东正教、新教还是其他 ——都应该十分清楚，你应该能够承认我要说的这一点是显而易见的真理。 Now, this point should be just bracingly clear for anyone who reads the Bible—Catholic, Orthodox, Protestant, whatever you are—you should be able to acknowledge what I'm about to make as being self-evidently true.
在创世记三章十五节，神说：「我又要叫你和女人彼此为仇。」 In Genesis 3:15, God says, "Again, I will put enmity, strife, conflict between you and the woman."
并没有说争战要在魔鬼和神之间。 It does not say that the war is going to be between the devil and God.
也没有说争战要在魔鬼和基督之间。 It doesn't say the war is going to be between the devil and Christ.
圣经中说，争战要在魔鬼和女人之间，也就是说，两支属 灵的队伍，如果可以这样说，就是撒但队和马利亚队。 It says, in the biblical data, the war is going to be between the devil and the woman, that the two spiritual teams, if you will, are Team Satan and Team Mary.
现在，你可以说：「哦，我认为女人指的是夏娃或教会、以色列或其他。」 Now, you can say, "Oh, I think the woman refers to Eve or the Church, Israel, or whatever."
但你仍然必须承认有某种女人队与魔鬼对立。 And you still have to say there's some Team Woman that is the opposite of the devil.
所以这可能意味着你并不真正关注马利亚。 So maybe this means you're not really into Mary.
也许你出于某种原因决定你更关注夏娃，因为你 不明白创世记三章十五节的女人是谁。好吧。 Maybe you've decided you're really into Eve for some reason because you don't understand who the woman is of Genesis 3:15. Fine.
我的意思是，圣经明确显示在这与魔鬼的属灵争战中，有一个女人极其重要。 My point here is just that the biblical evidence clearly shows there's some woman who is super important in this spiritual fight against the devil.
这一点不应有争议。 And that part should be beyond dispute.
这是创世记，圣经的第一卷书。 That is Genesis, the very first book of the Bible.
在启示录十二章，我们看到那女人在天上被高举。 In Revelation chapter 12, we see the woman enthroned in heaven.
她脚踏月亮。 She's got the moon under her feet.
头戴十二星的冠冕。 She's got a crown of 12 stars.
身披日头。 She's adorned with the sun.
她显然被描绘为天上的王后。 She's clearly depicted as a heavenly queen.
她生了一个孩子。 And she gives birth to a child.
这孩子将来要用铁杖辖管万国，也就是说，她的孩子是耶稣。 And this child is destined to rule the nations with a rod of iron, which is to say, her child is Jesus.
所以耶稣的母亲在启示录十二章中被描绘。而且就在约翰看到天上的约柜之后的一节。 So the mother of Jesus is depicted in Revelation chapter 12. And she's depicted, by the way, a verse after John sees the Ark in heaven.
所以在约柜和这女人之间有联系。 So there's this connection between the Ark and this woman.
因此，这似乎与圣殿和约柜有某种联系的女人，也是耶稣的母亲。 So this woman, who's seemingly somehow connected to the temple and to the Ark, is also the mother of Jesus.
这听起来很像我们在谈论马利亚。 It sounds a lot like we're talking about Mary here.
然后有一条龙出现，与那女人争战。 And then a dragon appears and makes war against the woman.
约翰不想让你错过这一点。 Now, John doesn't want you to possibly miss this.
他在启示录十二章明确告诉我们，那龙就是古蛇。 He tells us explicitly in Revelation 12 that the dragon is the ancient serpent.
也就是说，约翰明确告诉你，当你读到启示录十二章的龙时，你应当理解这是创 世记三章蛇的故事的延续。蛇和女人之间的争战，就是龙和女人之间的争战。 Which is to say, John is telling you explicitly that when you read about the dragon in Revelation 12, you should understand this to be the continuation of the story of the serpent in Genesis 3. That the strife, the conflict between the serpent and the woman, is the conflict between the dragon and the woman.
蛇和龙是同一个。 The serpent and the dragon are the same.
这意味着如果你认为创世记三章十五节字面上是关于夏娃的，约翰告诉你你错了。 Which means if you thought Genesis 3:15 is literally about Eve, John's telling you you're wrong.
相反，他在启示录十二章的最后一节说：「龙向女人发怒，去与 她其余的儿女争战，就是那些守神诫命、为耶稣作见证的。」 Instead, he says, in the very last verse of Revelation 12, that the dragon was angry with the woman and went off to make war on the rest of her offspring, on those who keep the commandments of God and bear testimony to Jesus.
我上周谈到马利亚的母性，马利亚作为新夏娃时稍微提 到这一点，但值得认识到，这对属灵争战也非常重要。 Now, I covered this a little bit last week in talking about the maternity of Mary, Mary as the new Eve, but it's worth recognizing that this is really important for spiritual warfare as well.
当我们谈论为何关心马利亚时，是因为魔鬼关心马利亚。 That when we talk about why we care about Mary, it's because the devil cares about Mary.
他深深地恨她。 He hates her profoundly.
这不仅仅是某个文艺复兴时期的圣徒对马利亚的诗意赞美，认为她是最好的。 And that's not just like some waxing poetic kind of renaissance saint who's just really into Mary and just, oh, she's the best.
不，不，不。 No, no, no.
这只是直接的圣经证据，表明创世记三章预言的女 人，在启示录十二章中描绘的，正在与魔鬼争战。 This is just straight-up biblical evidence that the woman foretold in Genesis 3, depicted here in Revelation 12, is at war with the devil.
他向那女人发怒的部分原因是他无法伤害她。 And the reason he's angry at the woman, in part, is because he can't get to the woman.
如果你读启示录十二章，她受到神的超自然保护。 If you read Revelation 12, she's supernaturally protected by God.
他无法接近她。 He cannot get to her.
我们相信马利亚没有罪。 We believe Mary is without sin.
这是我们相信马利亚没有罪的原因之一。 This is one of the reasons we believe Mary is without sin.
因为他不能伤害她，他就来攻击我们。 And because he cannot get to her, he goes after us.
因为她的后裔就是那些守神诫命、为耶稣作见证的人。 Because her offspring are those who keep the commandments of God and bear testimony to Jesus.
所以总的来说，当你把这些拼在一起时，会看到一个完整的图景。 So all that's to say there's a cohesive picture when you put these pieces together.
在整个圣经中，有一位被称为「妇女中有福」的女人，在救恩历史中有着独特的角色。 There’s a woman declared blessed among women throughout Scripture who has this special unique role in the story of salvation.
正因如此，魔鬼恨她，想要毁灭她。 And because of this, the devil hates her, wants to tear her down, wants to destroy her.
我们可以稍微解释一下。 And we can actually unpack this a little bit.
其中一个原因，现在我要稍微猜测一下，因为我们看到圣经中描述魔鬼与女人争战。 One of the reasons, now this, by the way, is a little bit venturing a guess, because we can see the biblical data that the devil is depicted at war with the woman.
我们可以合理地问，为什么没有描述他与神争战？ And it's reasonable to ask, why is he not depicted at war with God?
因为显然，从某种意义上说，他确实是。 Because obviously, in one sense, he is.
但魔鬼堕落的原因是什么？ But what's the reason the devil falls?
最好的证据是因为骄傲。 Well, the best evidence is that it's through pride.
然后通过嫉妒，他引诱亚当和夏娃反叛神。 And then through envy, he entices Adam and Eve into rebelling against God.
他想要成为神。 He wants to be God.
他想要统治。 He wants to rule.
所以，与其让他怀有那种妄想，即如果神亲自与魔鬼争战，他会轻易被击败。 So rather than kind of entertain those delusions of grandeur, which is what would happen if God directly fought the devil himself, the devil is dispatched quite easily.
我们谈论哈米吉多顿，米吉多之战，以及那种认为在 末世会有天使和恶魔之间的史诗般属灵争战的想法。 You know, we talk about Armageddon, the Battle of Megiddo, and this whole idea that there's going to be some epic spiritual battle between angels and demons at the end of time.
但当你实际阅读记载时，消灭邪恶势力似乎并不困难。 But when you actually read the account, it doesn't appear to be greatly difficult to wipe out the forces of evil.
魔鬼并不像他自以为的那样强大或聪明。 That the devil is not as strong or smart as he thinks he is.
他确实比我们强大聪明；我们在属灵的层次中相对较低。 It's true he's stronger and smarter than we are; we're pretty low on the spiritual totem pole.
但他远远不及神。 But he's not even close.
所以，在魔鬼的毁灭中，你看到两个主要人物：圣米迦勒和这女人。 And so, in the destruction of the devil, you see two major figures: St. Michael and this woman.
也就是说，神似乎特别要显示他可以用小指头就打败魔鬼。 Which is to say, God seems to make a point of showing he could defeat the devil with his pinky finger.
他可以取他创造中卑微的元素，如一个天使，如 一个犹太少女母亲，用来打败这个自高的恶魔。 He can take lowly elements of his creation, like an angel, like a Jewish teenage mother, and use them to defeat this puffed-up demon.
这是一个重要的属灵认识，我们应当注意，就是 神选择卑微的事物来推翻强大的事物，如魔鬼。 That's an important spiritual recognition that we should do well to heed, that God chooses the lowly things to topple the mighty things, like the devil.
你知道谁真正明白这一点吗？ And you know who got that really well?
童贞马利亚。 The Virgin Mary.
这就是尊主颂的全部意义：「他叫有权柄的失位，叫卑贱的升高。」 That's the whole point of the Magnificat: "He's cast down the mighty from their thrones and has lifted up the lowly."
这就是这里发生的事。 That's what's happening here.
这就是为什么我认为，队伍是马利亚队，而不仅仅是耶稣队。 This is why, I would argue, that the teams are Team Mary rather than just Team Jesus.
他向我们展示他使用卑微的。 He's showing us that he uses the lowly.
如果耶稣，全能的神，三位一体的第二位，击败 了魔鬼，那没什么特别之处，你明白我的意思。 If Jesus, the Almighty God, second person of the Holy Trinity, defeated the devil, there's nothing remarkable about that, if you understand my meaning.
事实上，他可能会感到很满意。 And in fact, he might feel really good about it.
同样地，我要用一个体育比喻，尽管我知道你们中许多人不喜欢体育。 In the same way, I'm going to use a sports analogy, even though I know many of you don't like sports.
如果一支队伍输给了头号种子，输给了全国冠军，超级碗，世界大赛 ，不论是什么，如果他们输给了一支伟大的队伍，他们可以安慰自己 说：「哦，当然，我们输了，但我们输给了一支伟大的队伍。」 If a team loses to the number one seed, they lose to the national winners, the Super Bowl, the World Series, whatever it is, if they lose to a great team, they can comfort themselves and say, "Oh, sure, we lost, but we lost to a great team."
但如果他们输给了一支看似卑微的队伍，那就很羞辱。 But if they lose to a seemingly lowly team, that's humiliating.
当魔鬼与神争战时，神不会转身说：「好吧，让我们来个一号种子对十六号种子。」 When the devil makes war against God, God doesn't turn around and say, "All right, let's have a one seed versus a 16 seed."
我们看看谁赢。 We'll see who wins.
不。他说：「我要用我创造中更卑微的元素来打败你。」 No. He says, "I'm going to take lowlier elements of my creation and defeat you with that."
那是一个羞辱的胜利。 That's a humiliating victory.
那是一个应当让魔鬼感到羞愧的胜利，因为对他来说，那是一个羞辱的失败。 That's a victory that should embarrass the devil because, for him, it's a humiliating defeat.
我认为这就是重点。 And I think that's the point of it.
这是谦卑的胜利。 It's the triumph of humility.
所以在这一切中，我鼓励你们，如果你从未认真对待马利亚的属灵性，从未习惯将马利 亚视为基督教的重要部分，或向马利亚祷告，或称她为母亲，这其实是合乎圣经的。 So in all of this, I would encourage you, if you're someone who's maybe never taken this Marian spirituality seriously, never been comfortable with viewing Mary as an important part of Christianity or praying to Mary or invoking her as your mother, this is actually biblical.
你有一位母亲，启示录十二章十七节说你有，所以你 应当去找她，因为你的这位母亲也是天上的王后。 The idea that you have a mother, Revelation 12:17 says you do, and so you should go to her because this mother of yours is also the queen of heaven.
这一切都在这里。 That's all right there.
这都是合乎圣经的。 That's all biblical.
正如我在上周节目中提到的，这也是最早基督徒信仰的重要部分。 And as I mentioned in last week's episode, this is also deeply part of the early belief of the earliest Christians.
所以我希望这能帮助改变我们看待这件事的方式。 So I hope that helps change how we view this thing.
这不仅仅是一些浪漫的虔诚。 This is not just some romantic piety.
不，这是对从创世记三章十五节到启示录十二章十七节，以及整个圣经 中激进信息的认识，即有一场属灵的争战，我们必须选择站在哪一队。 No, this is a recognition of the radical biblical message from Genesis 3:15 to Revelation 12:17 and all throughout that there is a spiritual war, and we have to choose which of those two teams we're on.
我是乔·赫施迈尔，「无耻教皇党」。 For Shameless Popery, I'm Joe Heschmeyer.
愿神祝福你。 God bless you.