非常感谢你，马可斯！ So much, Marcus!
能够来到这里真是太好了。 It's great to be here.
大家都过得愉快吗？ Everybody having a great time?
是的，阿们！ Yes, amen!
不过，我得告诉你们，跟在史蒂夫·雷后面演讲确实有点让人心生畏惧。 I've got to tell you though that it's a little daunting to follow Steve Ray.
他真是太棒了，对吧？ He was fantastic, huh?
而且要在教宗制度这个话题上接着他发言，更是令人望而生畏。 And to follow him on the question of the papacy is even more daunting.
所以我必须坦白告诉大家，当我发现自己要在教宗制度问题上紧跟史蒂夫·雷之 后，而且又恰好在午餐之前演讲，内心确实有点忐忑——这真是左右为难啊！ So I have to be honest with you and confess that it was with some trepidation that I saw that I was right after Steve Ray on the question of the papacy and right before lunch—talk about caught between a rock and a hard place here!
因此，我会尽力而为。 So I'm going to do my best.
你绝不想阻挡听众去吃午餐的路。 You never want to stand between an audience and their lunch.
我会尽量掌握好时间，而且不只是简单重复史蒂夫所说的话。 I'm going to do my best to keep to time and also not to simply repeat what Steve had to say.
今天上午的演讲题目是「耶稣与教宗制度的犹太根源」。我打算在此基础上进一步展开史 蒂夫今天上午所分享的内容，并更深入探讨一些古代犹太传统，借此阐明教宗——教宗制 度，以及为什么早期基督徒会接受彼得成为第一任教宗（正如他后来被称作的那样）。 What I want to do in this talk this morning, which is entitled Jesus and the Jewish Roots of the Papacy, is expand on what Steve had to say to you this morning and go into a little more depth with regard to ancient Jewish tradition that illuminates the person of the Holy Father—the papacy—and the Jewish roots from Jewish tradition as to why the early Christians would have accepted Peter as the first pope, as he comes to be known.
基本上，这就是我要开始提出的问题——也是我想要讨论的历史问题。 Essentially, that’s the question I want to begin with—that’s the historical problem I want to pose.
我要先提出一个问题，然后给出一个解决方案——事实上， 我想提出两个问题，并透过犹太传统来提供相应的答案。 I want to pose a problem and then offer a solution—actually, I want to pose two problems and then pose a solution to them by looking at Jewish tradition.
第一个问题是：最初的基督徒都是犹太基督徒，对吧？ The first problem is this: How is it that the first Christians, who are all Jewish Christians, right?
稍微想一想。 Think about that for just a minute.
马利亚、彼得、雅各、约翰——他们都是犹太人，他们接受耶稣为弥赛亚。 Mary, Peter, James, John—these are all Jews who accepted Jesus as Messiah.
这些第一代犹太基督徒是如何如此迅速且普遍地接受彼得在教会中的权威的呢？ How is it that these first Jewish Christians came so quickly and so universally to accept the authority of Peter over the Church?
这是个很有意思的问题，对吧？ That’s an interesting question, right?
你不觉得在基督离开后，究竟由谁来领导本该有更多的争论吗？ Don’t you think there would have been a little more wrangling about exactly who was the leader in the absence of Christ?
例如，肯尼思·豪威尔昨天晚上提到了使徒行传第15章里耶路撒 冷使徒会议，当时他们就割礼对得救是否必要展开了激烈的讨论。 For example, Kenneth Howell mentioned last night the Apostolic Council of Jerusalem in Acts chapter 15, when they were having this enormous debate over whether circumcision was necessary for salvation.
还记得吗？ Remember that?
而很多基督徒，其中一些是法利赛人，都在争论说：「如果你想得救，就必须受割礼。」 And many of the Christians, some of whom were Pharisees, were arguing, “Look, if you’re going to be saved, you have to be circumcised.”
有时我们基督徒会忘记，他们的立场其实相当有力，对吧？ And sometimes we Christians forget that they had a pretty good case for their position, right?
我的意思是，他们可以从旧约中的神的律法里逐章逐节地提 出依据，说任何没有受割礼的人都要从神的子民中被剪除。 I mean, they could quote chapter and verse from the Law of God in the Old Testament that says any person who is not circumcised is cut off from the people of God.
因此，他们可以为自己的立场提出一个非常合理的圣经依据。 So they could make a very good biblical case for their position.
不过，当彼得在耶路撒冷会议上站起来说：「圣灵已经借 我的口说话了，我告诉你们，人是靠恩典得救的，对吧？ And yet when Peter got up at the Council of Jerusalem and said, “It's through my mouth that the Holy Spirit has spoken, and I tell you that a person is saved by grace, right?
藉着信心，而且得救不需要割礼。」那么当时在会议上的基督徒作何反应呢？ Through faith, and that circumcision is not necessary for salvation,” what was the response of the Christians at the council?
他们有没有说：「谁死了，让你当教宗？」 Did they say, “Who died and made you pope?”
当然，彼得可能会回答：「嗯，就是耶稣！」 Of course, to which Peter could have responded, “Well, Jesus!
「耶稣基督啊，当然！」 Jesus Christ, of course!
「他去世了，让我当了教宗。」 He died and made me pope.”
这是我开场的玩笑，只是让大家知道我已经抛出来了。 That was my opening joke, so just to let you know it’s out of the way.
他们当时就是这样回应的吗？ Was that their response?
不！使徒行传第15章记载，当时整个会众都静默无声，对吧？ No! Acts 15 says all the assembly kept silence, right?
因为他们意识到彼得拥有对地上教会的权威——最高权威。 Because they recognized that Peter had authority—supreme authority—over the Church on earth.
我要提出的第二个问题更深入一些，我想在史蒂夫演讲的基础上再 加以强调，那就是：为什么即使早期基督徒承认彼得拥有权威，他 们不仅视他为一种王室管家或王室权柄，而且还视他为一位祭司？ The second problem that I want to ask you is a little more in-depth, and I want to build on Steve's talk by highlighting this emphasis, and it’s this: Why is it, even if the early Christians saw Peter as an authority, that they not only saw him as a kind of royal steward or royal authority, but they saw him as a priest?
为什么教宗会是一个祭司角色？ Why is the pope a priestly figure?
有人想过这个问题吗？ Has anybody ever thought about that question?
你能在新约中找到使徒被称作祭司的地方吗？ Can you find the apostles being called priests in the New Testament?
没有！你有没有看到耶稣说过「我设立一个新的祭司职，你们就是祭司」？ No! Do you see Jesus ever saying, “I institute a new priesthood, and you are priests?”
没有！新约并没有使用这个词。 No! That word is not used.
然而，在使徒时期的早期，人们就认定使徒和他们的继任者具有祭司性，而尤其是使徒之首 彼得以及他的继任者，就像在地上的大祭司在行使职分，而基督则坐在天上圣父的右边。 And yet, very early on in the apostolic period, it's recognized that the apostles and their successors are priestly figures, and in particular, the chief of the apostles, Peter, and his successors are like the acting high priests over the Church on earth, while Christ is seated at the right hand of the Father in heaven.
我们公教徒究竟是从哪里得到这样一种观念，认为 教宗不只是最高权威，而且是最高祭司权威呢？ Where do we Catholics get this idea that the pope is not only the supreme authority but that he’s a supreme priestly authority?
我想在今天上午告诉你们，这个观念其实来源自犹太传统。 Well, I'm going to suggest to you this morning that it's from the Jewish tradition.
如果我们用犹太人的角度来阅读福音，并且通过犹太传统 去看，就能明白那些犹太基督徒为何会接受这种看法。 It’s that if we actually read the text of the Gospels through Jewish eyes and look at them through Jewish tradition, we're going to see why those Jewish Christians accepted it.
正是因为他们熟悉这些传统，熟悉这些习俗，熟悉拉比、祭司与圣殿的 教导，他们用犹太人的眼光看基督所建立的新约，以及他在彼得身上所 建立的教会，并认出彼得是神的家之祭司监督，也是第一任教宗。 It’s precisely because they knew the traditions, they knew the customs, they knew the beliefs of the rabbis and the priests and the Temple, and they saw the New Covenant that Christ was instituting and the Church that he was building on Peter through Jewish eyes, and they recognized him as the priestly overseer of the house of God and the first pope.
好的，这就是我今天上午的目标。 All right, so that’s my goal this morning.
不过，在开始之前，让我们先做一个简短的祈祷，让我们的心思意念专注于基督。 Now, before I do that though, let’s just begin with a brief prayer, just to get ourselves focused and our minds and our hearts focused on Christ.
奉父、子、圣灵的名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
主耶稣基督，我感谢你赐给我们这一天的恩典。 Lord Jesus Christ, I thank you for the gift of this day.
我感谢你，让我们这些在基督里的弟兄姐妹聚在一起学习你的 道，并研习你在彼得和他的继任者身上所赐给我们的权柄。 I thank you for all of these brothers and sisters in Christ who have gathered together to study your word and to study the gift of authority that you have given us in Peter and his successors.
主啊，我恳求你今天早晨倾注圣灵的恩典在我们身上，开启我 们的心智，使我们领受你要我们从这次分享中得到的真理。 I pray, Lord, that you would pour out the grace of the Holy Spirit upon us this morning to open our minds and our hearts to the truth that you would have us take away from this talk.
我因此祈求这所有的一切，都是借着你的圣子耶稣 基督，他与你及圣灵同为唯一的神，直到永远。 And I ask all this through Jesus Christ, your Son, who lives and reigns with you in the Holy Spirit, one God, forever and ever.
阿们。 Amen.
奉父、子、圣灵的名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.
好的，现在请大家看你们的讲义，拿出来吧。 All right, if you look at your handout, take it out.
我们要深入探讨，试着解答我刚才给大家提出的问题。 We’re going to dive in and try to answer these questions that I’ve posed for you.
在正式开始之前，我想给大家做一个简短的教理讲授，就像是一 个犹太人版的主日学，让大家了解我将要引用的一些文本背景。 Well, before I do that, I want to give you just a brief catechesis—a little Jewish CCD—here on some of the texts I’m going to be drawing from.
如果你想研究古代犹太传统，并用它来阐明圣经，有许多不同 的参考文本可供阅读，而这些正是学者们会深入探究的领域。 If you want to study ancient Jewish tradition and use it to illuminate the Bible, there are many different texts that you can read, and these are the kind of things that scholars look at in depth.
尤其是当我在圣母大学攻读博士学位的时候，我们必须详细研读这些 文献。我想先向你们介绍一下，因为我接下来会引用其中的内容。 Especially when, for example, I was studying at the University of Notre Dame getting my doctorate, we had to read these documents in detail, and I just wanted to introduce them to you because I’m going to be drawing from them.
我会专注于探讨古代犹太传统。 I’m going to be focusing on ancient Jewish tradition.
我们会稍微看看圣经中的旧约部分，比如史蒂夫今天早上提 到的以赛亚书第22章，但主要还是要聚焦这些犹太传统。 We’re going to look at the Bible a little bit in terms of the Old Testament, like Isaiah 22 that Steve mentioned earlier this morning, but primarily I want to look at these Jewish traditions.
现在，古代犹太文学可以分成很多类别，不过如果我们公教徒要以犹太 人的视角来研究福音，那么有四个主要的文献群对我们来说至关重要。 Now, ancient Jewish literature can be categorized into a number of different groups, but there are four main bodies of literature that are important for us as Catholics to be familiar with if we’re going to study the Gospels through Jewish eyes.
第一个文献叫作「米示拿」。 The first one is a book called the Mishnah.
「米示拿」是公元一世纪到三世纪间犹太拉比的传统汇编，由犹大亲王拉比在公元约 200年左右编订，有点类似我们所拥有的「教会法典」或《公教会教理》，对吧？ The Mishnah was a collection of ancient Jewish traditions of the rabbis from the first to the third centuries A.D. It was compiled by Rabbi Judah the Prince around 200 A.D. and it's kind of similar to what we might find either in our Code of Canon Law or the Catechism of the Catholic Church, right?
它汇总了拉比们对于圣经所持的具约束力的传统观点。 A compendium of the binding traditions that the rabbis believed about sacred scripture.
他们并不把它视为与圣经同等，但他们视之为阐释圣经的光。 They didn’t see it as equal to scripture, but they saw it as the light through which scripture should be read.
第二个文献群被称为「巴比伦塔木德」。 The second body of literature is known as the Babylonian Talmud.
它大约有三十卷，收录了公元一世纪到五世纪间 拉比们的所有信仰，有点像我们公教的教父。 This is about a 30-volume collection of all of the beliefs of the rabbis from the first through the fifth centuries A.D. It’s kind of like our Catholic Church Fathers.
有人读过教父的著作吗？ Has anybody ever studied the Church Fathers?
有人对教父有任何研读吗？ Has anybody done any reading in the Church Fathers?
好的，看起来这里有几位朋友有读过。 Yeah, okay, we’ve got a few people here.
你们知道，当我们回顾早期教会时，可不止一两篇或三篇早期教父的著作。 You know, when you look at the early Church, it’s not as if we have one or two or three writings from the early Church Fathers.
我们有大量的卷册——成千上万页的著作，出自第一、第二、第三、第四世纪 安提阿、耶路撒冷、罗马等地早期教会的主教——他们都是使徒的继承者。 We have dozens and dozens and dozens of volumes—thousands of pages of writings from the 1st, the 2nd, the 3rd, the 4th centuries of all of the bishops of the early churches at Antioch, at Jerusalem, at Rome—all these various bishops who were successors of the apostles.
我们拥有他们的著作，也就能了解他们的信仰内容。 We have their writings; we know what they believed.
实际上，犹太人也有类似的情形。 Well, the Jews had the same thing.
他们的拉比会收集他们的传统，并将其写入《巴比伦塔木德》。 Their rabbis would collect their traditions, and these were written down in the Babylonian Talmud.
所以，如果你们想要入手完整的一套，可能只需要大约750美元。 So if you ever want to get a copy of that, it’s only about $750 for the full set.
我花了10年才让我的妻子同意我买下这套书！ It took me 10 years to get my wife to allow me to get it!
我是说，在我决定买它之前，周旋了很久。 I mean, until I decided to get it.
好的，我们也会看一些在塔木德里记载的传统。 Okay, so the Talmud—we’ll be looking at some of those traditions as well.
第三类犹太文献被称为「大米大示」（Midrash Rabbah）。 The third group of Jewish writings is called the Midrash Rabbah.
它的意思是「大释义」，是对圣经各卷所做的古代犹太拉比注释。 That means the Great Commentary, and this was an ancient rabbinic commentary on books of the Bible.
这在我们公教徒当中也有类似的例子——有人买过 纳瓦尔圣经，或者读过依纳爵公教研读圣经吗？ It would be something similar to what we have as Catholics—has anybody ever bought the Navarre Bible or maybe the Ignatius Catholic Study Bible?
这就是大米大示的大致性质。 That’s what the Midrash was like.
在这里，拉比们收录的不是他们对不同律法的争议，而是他们对 经文的实际注释，因此我们能了解他们是如何诠释旧约经文的。 It was where the rabbis collected not their disputes about different laws, but their actual commentary on scripture, so we can know how they interpreted passages in the Old Testament.
最后，第四类是「亚兰语他尔根」。 And then finally, number four, there were the Aramaic Targums.
这是古代犹太人将希伯来圣经译成亚兰语（犹太人的语言）并加以改编的著作。 These were ancient Jewish translations and adaptations of the Hebrew Bible into Aramaic—the language of the Jewish people.
记得史蒂夫今天早上提到过，一般大众当时都说亚兰语。 Remember, Steve mentioned that earlier this morning—that the common people spoke the language of Aramaic.
因此，在会堂里，每逢宣读希伯来文的经文，也会同时向会 众用亚兰语宣读翻译版本，这个翻译就称为他尔根，对吗？ So in the synagogue, whenever the scripture would be read in Hebrew, there would also be a translation read to the people in Aramaic called the Targum, right?
这有点类似我们公教的弥撒读经本。 This is kind of like our Catholic lectionary.
当我们起来在弥撒中听到所朗读的神的道，难道是用希伯来原文吗？ When we get up and hear the Word of God read in Mass, is it in the original Hebrew?
不是！那是用希腊原文吗？ No! Is it in the original Greek?
也不是！那是《新美国圣经》，是英文译本。 No! It’s the New American Bible; it’s an English translation.
亚兰语他尔根就是这样发挥作用——有点像读经本，不过其中有些不同之处。 Now, that’s how the Aramaic Targums function—they function as a kind of lectionary, with one exception.
亚兰语他尔根不只是翻译；同时也会解释、扩展，并加入一些 犹太传统的要素，帮助阐明原希伯来文经文所传达的意义。 The Aramaic Targums would actually not just translate; they would also interpret and expand, and kind of add certain elements from the Jewish tradition that would clarify what was being said in the original Hebrew.
而我们作为学者，所做的事情就是花时间去研读这些一般人可能没有时间读的书籍和 文献，然后将它们应用到圣经上，使我们能够在古代犹太背景中看待和诠释经文。 Now, as a scholar, what we do is we spend time looking at all these books and documents that other people don’t necessarily have the time to read, and then try to bring them to bear on the Bible so that we can see it and interpret it in its ancient Jewish context.
所以，今天上午我要与你们分享的，就是古代犹太拉比传统里的一些 文献和教导，它们与我们今早一直在讨论的马太福音第16章相关。 So what I’m going to share with you this morning are some of these texts and traditions from ancient rabbinic Judaism about Matthew 16, the passage that we’ve been looking at over the course of the morning.
我知道你们都读过这段经文，但我们还是再读一遍—— 再仔细看一下——并尝试以犹太人的视角来理解它。 Now, I know you all read it, but let’s just read it again—look at it a little more closely—and we’re going to try to see it through Jewish eyes this morning.
我清楚你们对这段经文都很熟悉，不过多读一遍 神的道总是有益的，尤其快到午餐时间的时候。 I know you know the passage, but it’s always good to read God’s Word one more time, especially when it’s lunchtime.
好，我们都知道这个故事：耶稣、彼得，以及「天国的钥匙」。 All right, we all know the story: Jesus, Peter, and the keys of the kingdom.
耶稣回答说：「西门，你是有福的！西门巴·约拿，意思是约拿的儿 子，因为这不是属血肉的指示你的，乃是我在天上的父指示的。」 Jesus answered, “Simon, blessed are you, Simon Bar Jonah, which means son of Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
「我还告诉你：你是彼得，我要把我的教会建造在这磐石 上；阴间的权柄(希腊原文是Hades)不能胜过他。 And I tell you, you are Peter, and on this rock, I will build my Church, and the gates of Hades”—notice that in Greek, it’s Hades—“shall not prevail against it.
我要把天国的钥匙给你；凡你在地上所捆绑的，在天上 也要捆绑；凡你在地上所释放的，在天上也要释放。』 I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
马太福音16章13到19节。这当然是我们公教信 仰彼得及其继任者在教会中拥有权威的根基经文。 Matthew 16:13-19. This is, of course, the foundational text for our Catholic belief in the authority of Peter and his successors.
就像史蒂夫所详述的，这些意象都植根于第一世纪的犹太传统和文化。 And as Steve showed so well, each of these images is rooted in first-century Judaism and culture.
而我想要做的，是看看犹太拉比的教导以及拉比传统， 同时也思考耶稣在此所设立的彼得职分的祭司意义。 But what I want to do is look at the rabbinic teachings and rabbinic traditions as well as the priestly dimensions of what Jesus is doing here in terms of Peter’s office.
因此，为了展现这个拉比背景，也就是犹太背景，并凸显彼得的祭司身份，我们要关注 四个意象：第一，「磐石」或「根基石」的意象；第二，「天国的钥匙」；第三，「捆 绑和释放」的权柄；第四，耶稣在此暗示的、出自以赛亚书记载的祭司式宰相角色。 So in order to bring out this rabbinic context, this Jewish context, and to highlight Peter’s priestly identity, we’re going to look at four images: first, the image of the rock or foundation stone; second, the keys of the kingdom; third, the power to bind and loose; and then fourth, the priestly prime minister from the book of Isaiah that Jesus is alluding to.
史蒂夫已经提到了一部分，所以我们可以有针对性地再回顾一下，着重一些要点。 Now, because Steve already covered some of this, we can go through it selectively, highlighting certain elements.
不过，让我们先从古代犹太拉比著作中的「根基石」谈起。 But let’s begin with the foundation stone in ancient Jewish tradition in the rabbinic writings.
史蒂夫在提到该撒利亚·腓立比时说过，在那座外邦人的 庙宇里，你可以发现许多与耶路撒冷圣殿类似的要素。 Now, as Steve mentioned in his talk about Caesarea Philippi, at the pagan temple of Caesarea Philippi, you found many parallels with the Temple in Jerusalem.
其中之一就是那块巨大磐石，也就是巨石。 One of those parallels was this giant rock, this giant stone.
的确，在许多古代犹太的庙宇中，会有一块中央石、一 根柱石或者一块磐石，整个圣所就是围绕着它建造的。 It’s true that in many ancient Jewish temples, you would have a kind of central stone, a pillar or a rock, around which the temple was built.
不过，拉比们告诉我们，这种情形不仅出现在该撒利亚· 腓立比的外邦庙宇中，在耶路撒冷的圣殿里也是如此。 But what the rabbis tell us is that not only was this true of the pagan temple in Caesarea Philippi, it was also true of the Jerusalem temple as well.
在耶路撒冷圣殿里，拉比们称那块磐石为「埃文舍提亚」。 In the Jerusalem temple, there was something that the rabbis called the Even Shetiyah.
「埃文舍提亚」——你可以在社交场合提到这个名词，马上就会显得很博学，对吧？ The Even Shetiyah—you can throw that out at a cocktail party and sound really smart, right?
「埃文舍提亚」就是根基石，或者说最大的基石。 The Even Shetiyah was the stone of foundation, the foundation stone.
它是一块大石板，就位于圣殿的正中心；实际上就在至圣所里，其上安放着约柜。 It was a large slab stone in the very center of the temple, in fact, in the Holy of Holies itself, upon which rested the Ark of the Covenant.
拉比们对于这块承载圣殿的磐石流传着一些有趣的传统。 And the rabbis had some interesting traditions about this rock upon which the temple was built.
我们先看看这里的第一个例子。 Look at the first one here.
这是「米示拿」中的一段描述，讲的是大祭司在赎罪日如何进入圣殿、进入至圣所。当他 进入至圣所时，不仅会看见约柜原本摆放的地方，也会看见那块承载整个圣殿的根基石。 This one is a description from the Mishnah telling us about how the high priest would go into the temple, into the Holy of Holies on the Day of Atonement, and that when he went into the Holy of Holies, there he would see not just where the Ark would have been, but the foundation stone upon which the whole temple was built.
请注意这里的引文：「在赎罪日，大祭司会经过圣所，直 到来到分隔圣所和至圣所的两幅幔子或帘子之间的地方。 Look at this quote here: “On the Day of Atonement, the high priest went through the sanctuary until he came to the space between the two veils or two curtains separating the temple from the Holy of Holies.
等他到了约柜那里，就会把火盘放在那约柜的两个杠之间。」 When he reached the Ark, he would put the fire pan between the two bars.”
什么是火盘呢？ What’s the fire pan?
那就是香炉。 It’s a censer.
祭司在赎罪日进去献祭时，手里总是带着一个盛满香和烟雾的香炉。 The priest, when he would go in to perform the rite of the Day of Atonement, always had a censer filled with incense and smoke.
公教徒们，这听起来是不是很熟悉？ Does that sound familiar, Catholics?
你们是否见过祭司在走向祭台时挥动香炉？ Seen any priests swinging censers around as they ascend to the altar?
你们公教徒从哪里学到这些做法的？ Where do you Catholics get that stuff from?
那是某种外邦宗教吗？ Is that pagan religion?
不，不是。 No, no.
它来自古代犹太传统，来自旧约《利未记》第16章。因此，当祭 司每年一次进入至圣所时，他就会带着火盘，并把香料放在炭上。 It’s from ancient Judaism; it’s from the Old Testament, Leviticus chapter 16. So when the priest would enter into that Holy of Holies once a year, he would bring the fire pan with him, and he would heap up the incense on the coals.
这就像是一次隆重的弥撒，对吧？ This is a high mass, right?
不是简短的弥撒，而是隆重的礼仪，整个地方都弥漫着烟雾。 Not a low mass; this is a solemn mass, and the whole place would be filled with smoke.
他进去又出来，在外面会默念一段简短的祈祷，但不会拖得太久，免得让以色列人担心。 He came out, by the way, he went in, and in the outer space, he would pray a short prayer, but he did not prolong his prayer lest he put Israel in terror.
先暂停一下：这句话是什么意思？ Pause there: What does that mean?
他们都明白，如果大祭司进入至圣所时有沾染不洁，他就会死在那里。 Well, they all knew that if the high priest went into the Holy of Holies and he was in ritual defilement, he would die there.
所以祭司不想在至圣所里停留太久，因为外面的人 可能会开始紧张，认为他在献礼时已经死掉了。 So the priest did not want to stay too long in the Holy of Holies because the people outside might start to get nervous that he had died in the process of offering the liturgy.
实际上，拉比们有个传统，说大祭司在赎罪日进入至 圣所时，脚踝上会系一条绳子，万一他死在那里。 In fact, the rabbis had a tradition that when the high priest would go in on the Day of Atonement, they would tie a rope around his ankle just in case he died.
因为如果他死在至圣所里，还有谁敢进去把他拉出来呢？ Because if he died in the Holy of Holies, who’s going to go in to get him out?
所以如果他在献礼过程中死了，人们就会用那条绳子把他的身体拖出来。 So they would drag his body out by the rope if he died in the process of offering the liturgy.
是啊，当大祭司可真是危险，是不是？ Okay, this is dangerous to be a high priest, right?
这是极为严肃的事。 This is serious business.
所以他只简短地祷告，避免让众人害怕。 So he would say a short prayer so that he wouldn’t make the people afraid.
但看「米示拿」接下来说什么：「在约柜被搬走之后，那里留 下了一块从早期先知时代就存在的石头，称为『舍提亚』。 But look what the Mishnah says next: “After the Ark was taken away, a stone remained there from the time of the early prophets, and it was called Shetiyah.
它比地面高了三个指节，大祭司过去常把……（原文并没 有明说放了什么，只是说『在这上面他曾经放置』）。 It was higher than the ground by three fingerbreadths, and on this he used to put”—and it doesn’t say what he put; it just says, “on this he used to put” in the Hebrew.
现在，这段文字描述的是什么呢？ Now, what is that describing?
其实，这对某些基督徒来说相当新奇，他们可能并不熟悉。 Well, this is a very interesting thing that sometimes Christians aren’t familiar with.
大部分基督徒都知道约柜，许多人之所以知道约 柜，恐怕是我们都看过《夺宝奇兵》吧，对吗？ Most Christians know about the Ark of the Covenant, and the reason most Christians know about the Ark of the Covenant is because we’ve all seen Indiana Jones, right?
还有《法柜奇兵》。 And Raiders of the Lost Ark.
你们或许都记得那个顶上有基路伯的金柜吧。 You may all remember the golden box with this cherub on the top of it.
不过，大多数人并没有意识到的是，在圣殿中，约柜 会安放在这块根基石上，而「米示拿」告诉我们…… But what most people don’t realize is that in the Temple, the Ark would be placed on this foundation stone, but what the Mishnah tells us is that...
在巴比伦被掳期间，约柜发生了什么事呢？ At the time of the Babylonian exile, what happened to the Ark?
它消失了，对吧？ It disappeared, right?
根据《马加比下》的记载，耶利米带着约柜把它藏在了尼波山；约 柜就一直被隐藏起来，直到弥赛亚来到，荣耀的云再次从天而降。 Jeremiah took it, 2 Maccabees tells us, and hid it in Mount Nebo, and the Ark was to remain hidden until the Messiah came and the glory cloud came down from heaven again once more.
因此，从主前六世纪一直到耶稣的时代，每当大祭司进 入圣殿，为赎罪日献上血祭时，你们猜缺少了什么？ So from that time, the 6th century before Christ all the way to Jesus’ day, whenever the high priest would go into the Temple to offer the blood of the sacrifice of the Day of Atonement, guess what was missing?
缺少了约柜！ The Ark!
所以，如果你是大祭司，你要在赎罪日进入圣殿献上血祭，你会把那血放在哪里？ So if you’re the high priest and you’re going to go in on the Day of Atonement and offer the blood, where do you put the blood?
难道不是应该洒在约柜上吗？ Isn’t it supposed to go on the Ark?
根据犹太的传统，如果约柜不在，大祭司就会把血放在那块根 基石上，因为那是整个圣殿的中心，是圣殿所依托的支柱。 Well, the Jewish tradition said that what the high priest would do in the absence of the Ark is place it on the foundation stone, because that was the center; it was the pillar upon which the whole Temple was built.
因此，这块石头极其重要。 So this was a very significant stone.
实际上，拉比们相信耶路撒冷圣殿里的这块根基石，就是当初亚伯拉罕在 创世记第22章中献以撒时所筑祭坛的那块石头，非常重要的一块石头。 In fact, the rabbis believed that the same stone that was in the Temple of Jerusalem, the foundation stone, was the very stone that Abraham had offered Isaac on—that he had built the altar in Genesis chapter 22. Very significant stone.
那么，这对于我们理解马太福音第16章又意味 着什么呢？哦，对了，还有一个传统需要提到。 So what does this mean then for our understanding of Matthew 16? Oh, well, there’s one more tradition.
在另一个传说中，我们还发现，这块位于圣殿至圣所中心的石头， 不仅如此，拉比们也有个传统认为整个世界都起源于这块石头。 In the second tradition, we also find that not only was the stone at the center of the Temple, in the Holy of Holies, the rabbis also saw— they had a tradition that the whole world had stemmed from this one stone.
他们在下一段话里这样说：「它被称作『舍提亚』，也就是『根基』。」 They said this in the next quote: “It was called Shetiyah, or foundation.”
拉比权威阿塔纳教导说之所以这样称呼，是因为世界是由它而被奠基的。 Atanah, which was a rabbinic authority, taught it was called that because from it the world was founded.
我们受教于这样一种看法：世界是从锡安开始被造的。 We were taught in accord with the view that the world was started or created from Zion.
换句话说，拉比们认为耶路撒冷就是世界的中心，是神在创世时最先造的。 In other words, Jerusalem, the rabbis thought, was the center of the earth; it was the first thing that God made in creation.
铁匠以撒拉比说，那位可称颂的圣者向海中投下了什么？ Rabbi Isaac the Smith said that the Holy One, blessed be He, cast a what into the ocean?
是一块石头！ A stone!
世界就是从这块石头开始奠基的，正如所言：「其根基安置在何处？ A stone from which the world was then founded, as it was said: “Whereupon were the foundations thereof fastened?
或是谁安置了它的房角石？」 Or who laid the cornerstone thereof?”
然而贤者们说，世界是从锡安受造的，正如经上 所言：「从锡安，全面的美中，神已经发光。」 But the sages said the world was created from Zion, as it is said, “Out of Zion, the perfection of beauty, God hath shined.”
这段话记载在《巴比伦塔木德》里。 That's in the Babylonian Talmud.
如果我们并列着看这两个传统，它们在向我们展示什么呢？ So if we look at those two traditions, what are they showing us?
为什么耶稣会对彼得说：「你是磐石，在这磐石上我要怎样……」？ Why would Jesus tell Peter, “You are the rock, and on this rock I will do what?
「建造我的教会」？犹太人的耳朵听到这样的说法会怎么想？ Build my Church”? How would that have sounded to Jewish ears?
其实，它的含义就是：耶稣并不只是将教会建立在彼得之上 ；他在彼得之上所建造的，根本上是一座新的圣殿，对吗？ Well, what it would have signified is that Jesus was not just building the Church upon Peter; what he’s building upon Peter is essentially a new Temple, right?
一个神的子民来敬拜的新所在，一个属于新约之下的新圣殿。 A new place where God's people would come to worship, a new Temple of a new covenant.
当你想到史蒂夫所谈到的该撒利亚·腓立比时，这一点就更加明显。因为 在某种意义上，该撒利亚·腓立比就是一座「反圣殿」的存在，对吗？ And this is even heightened more powerfully when you think about what Steve said about Caesarea Philippi, because what Caesarea Philippi is, is a kind of anti-Temple, right?
一个「反敬拜之地」，一块「反磐石」。 An anti-place of worship, an anti-stone.
然而，基督要在彼得之上建起一座新的圣殿，一块 新的磐石，一块新的根基石，而这就将是教会。 But Christ is going to build on Peter a new Temple, a new stone, a new foundation stone, which will be the Church.
那么，让我问各位一个问题：如果彼得是至圣所中的根基石，如果他像 那块「舍提亚」一样，你们是否已经开始看到其中的祭司背景了呢？ Now let me ask you a question: If Peter is a foundation stone in the Holy of Holies, if he’s like the Even Shetiyah, do you already begin to see the priestly context?
到底是谁能进入至圣所，将血洒在「舍提亚」石上呢？ Who was it that was able to go into the Holy of Holies and put the blood on the Even Shetiyah?
只有大祭司能这样做，而且只有他一个人可以。 The high priest and the high priest alone.
因此，圣殿的这块根基石与祭司之间存在关联，并且不是一般的祭司，而是大祭司。 So there’s a connection between the foundation stone of the Temple and not just any priest, but the high priest.
让我们继续看下去。 Let’s keep going.
请翻到「犹太传统中的『天国的钥匙』」的第二页。 Turn to page 2 in “The Keys of the Kingdom” in Jewish tradition.
由于时间关系，我们无法详细讨论所有段落，但我 想特别指出其中与祭司以及圣殿相关的一些部分。 For the sake of time, we’re not going to be able to look at all these passages in detail, but I just want to highlight some of the priestly and Temple connections.
正如史蒂夫在以赛亚书第22章所说明的，天国的钥匙是王权的象征。 As Steve pointed out in Isaiah chapter 22, the keys of the kingdom are a sign of royal authority.
它们交给了大卫王国中的宰相，他类似于仅次于王的「二把手」。 They were given to the prime minister over the Kingdom of David, who was kind of like a second-in-command only to the king himself.
不过，犹太传统告诉我们，这些钥匙不仅仅象征王权，也象征祭司的权柄。 But as the Jewish tradition shows us, these keys were not simply a sign of royal authority; they were a sign of priestly authority.
正是祭司们掌管了圣殿的钥匙。 It was the priests who had the Temple keys.
我们可以在几个例子中看到这一点。 You can see this in a couple of cases.
首先，这里引用了约瑟夫和米示拿的前两段文字，它们告诉我们： 在耶稣的时代，也就是公元一世纪，圣殿里确实有实际的钥匙。 First of all, the first two quotes here are from Josephus and the Mishnah, and what these tell us is that in the time of Jesus, in the first century A.D., there were actual keys to the Temple.
而这些钥匙并不是随便交给什么人保管，而是由犹太祭司来保管。 And they weren't just kept by anybody; they were kept by the Jewish priests.
如果你看看约瑟夫的记载，第一段说：「虽然祭司分为四班 ，每班大约有五千人，但他们只在特定的日子执勤献祭。」 If you look here for just a second at Josephus, the first quote says, For although there be four courses of the priests and every one of them has about 5,000 men in them, yet they do officiate on certain days only.
这有点像神父在某个星期一轮休，是不是？ This is kind of like Father getting Monday off, right?
好的，就是这么个意思。 Okay, that’s the idea.
他们只在指定的日子献祭，等那些日子结束，就由 其他祭司来接替献祭，并会在正午时分聚在一起。 They would only officiate on certain days, and when those days are over, other priests succeed in the performance of their sacrifices, and they assemble together at midday.
那你如何知道自己被轮到去献祭的祭司职时间到了呢？ And how do you know when your priestly time has come to offer sacrifice?
你会得到什么呢？ What do you get?
你会拿到圣殿的钥匙。 You receive the keys of the Temple.
看到了吗？ Notice that!
所以，赐给钥匙并不只是某种一般权威的象征，而是给予祭司执行什么的权威呢？ So the giving of the keys is not just a symbol of any kind of authority; it’s the priestly authority to do what?
就是献祭的权威。 Offer sacrifice.
因此，当耶稣把钥匙交给彼得时，他在说什么？ So when Jesus gives Peter the keys, what is he saying?
「好了，彼得，你现在可以去准备一些公牛和山羊，然后去耶路撒冷献祭了。」 “Okay, now Peter, you’re going to go and you’re going to get some bulls and you’re going to get some goats, and you’re going to go out in Jerusalem and offer sacrifice.”
那彼得究竟要献的是什么祭呢？ What sacrifice is Peter going to be offering?
他所献的已经不是公牛或山羊的祭，而是圣餐的祭礼，对吗？ Not the sacrifice of bulls and goats, but the sacrificial offering of the Eucharist, right?
这就是他在新约中作为祭司所要做的，不再是献 上动物或山羊的血，而是基督圣而活的宝血。 That’s what he’s going to be doing as priest in the new covenant, which will not be the blood of animals and goats, but the holy and living blood of Christ.
再看一下米示拿里接下来的这个传统。 And again, notice this next tradition from the Mishnah.
你们猜他们把圣殿的钥匙放在什么地方保管？ Guess where they kept the keys of the Temple?
存在一块磐石里！ In a rock!
当你看到这一点时，简直难以置信。 This is unbelievable when you look at this.
你想想耶稣在马太福音第16章所做的事，文中提到圣殿里有一个地方，那里 放着一块大理石板，上面固定了一个环和一条链子，钥匙就挂在那条链子上。 When you think about what Jesus is doing in Matthew 16, it says there was a place there in the Temple whereon lay a slab of marble in which was fixed a ring and a chain on which hung the keys.
到了要锁上圣殿门的时候，祭司就会用那个环把大理石板提起来，从链子上取下钥匙。 And when the time was come to lock up the Temple, the priest would lift up the slab by the ring and take the keys from the chain.
然后，祭司会从里面锁好殿门，同时有一位利未人在外看守过夜。 The priest would lock the gates from the inside while a Levite slept outside.
等他锁好殿门以后，就把钥匙重新挂回链子上，再把大理 石板复位，上面铺上自己的床褥，然后就在那里过夜。 And when he had finished locking the gates, he put back the keys on the chain and the slab in its place, put his mattress over it, and went to sleep for the night.
很有意思，对吧？ Interesting, huh?
所以，如果你是那个拿到钥匙的祭司，你睡在哪里呢？ So if you’re the priest and you get the keys, where do you sleep?
就睡在那块磐石上！ On the rock!
好吧，听起来还不错。 Okay, that sounds good.
可这可不像什么席梦思高级床垫，对吧？ This is no Sealy Posturpedic mattress here, right?
这可算是一种相当严谨的克己。 This is some serious penance.
不过，再次注意这其中的联系：对犹太人来说， 钥匙不只是象征圣殿，也象征祭司职，对吗？ But again, notice the connection: for a Jew, the keys would not have just connoted the Temple; they would have connoted the priesthood, right?
并且与祭司的礼仪有关。 And the priestly liturgy.
好了，让我们继续，因为这些钥匙并不是随便给任何祭司的。 All right, now keep going because these keys weren’t just given to any priest.
有一位特定的祭司掌管钥匙，他被称为「撒甘·哈科哈宁」。 There was a particular priest who had them, and his name was the Sagan Hakohanim.
我没把它写在提纲上，不过它的拼写是 Sagan（S-E-G-A-N）Hako hanim（H-A-K-O-H-A-N-I-M），也就是「撒甘·哈科哈宁」。 I don’t have this on the outline, but it’s spelled Sagan (S-E-G-A-N) Hakohanim (H-A-K-O-H-A-N-I-M). Sagan Hakohanim.
在希伯来文中，这个称号的意思是「祭司长官」。 And in Hebrew, what that means is the prefect of the priests.
听起来是不是有点耳熟？ Does that sound familiar?
就是长官，对吧？ The prefect, right?
他就像所有祭司之上的大祭司，也是圣殿的主管官。 He’s like the high priest over all the other priests, who is the captain of the Temple.
然后我们再来看约瑟夫，他是公元一世纪的犹太历史学家。他告诉我们，在圣殿被 毁之前，曾出现过一个预兆：耶路撒冷圣殿的大门在夜里突然神奇地自行打开。 And in Josephus, again, who’s a first-century Jewish historian, he tells us that before the Temple was destroyed, a sign took place in which the gates of the Temple in Jerusalem swung open of their own accord, miraculously.
就在那一夜大门自行打开之后，你猜他们赶紧去找谁了？ And as soon as this happened and the gates swung open one night, guess who they went running to find?
就是那位「撒甘·哈科哈宁」，也就是祭司长官，圣殿的主管官。 The Sagan Hakohanim, the prefect of the priests, the captain of the Temple.
他们为什么去找这位在众祭司之上的主祭司呢？ And why did they go run to find this chief priest among all the other priests?
因为他掌管着钥匙。 Because he had the keys.
看这里：约瑟夫说，在犹太人叛乱之前，以及在那些导致战争的动乱之前，「圣 殿内院的东门是青铜制成，非常沉重，需要二十个人用力才能关上，还以铁基牢 固支撑。然而，有一天夜里大约在六更时分，人们看见这扇门自己打开了。」 Look at this: Josephus tells us that also before the Jews rebelled and before those commotions which preceded the war, “the eastern gate of the inner court of the Temple, which was of brass and vastly heavy and had been with difficulty shut by 20 men—it took 20 men to close the gates—and rested upon a basis armed with iron, this gate was seen to be opened of its own accord by itself about the sixth hour of the night.”
当时那些在圣殿里值守的人就跑去找圣殿的主管官。 Now those who kept watching the Temple came running to the captain of the Temple.
在希腊文里称他为「圣殿的主管官」；在希伯来文 里，就是祭司长官，也就是「撒甘·哈科哈宁」。 In Greek, it’s called the captain of the Temple; in Hebrew, that’s the prefect of the priests, the Sagan Hakohanim.
他们把这件事告诉了那位长官，他赶忙赶到现场，费了好大的力才把那扇门再次关上。 They told him about it, and he then came up from there and, not without great difficulty, was able to shut the gate again.
对普通百姓来说，这似乎是个好兆头，好像神在此刻打开了欢乐之门。 This also appeared to the common people to be a happy sign, as if God did thereby open the gate of happiness.
但是那些饱学之士，也就是经文士们，却看出了这一神迹的征兆 ：他们的圣殿防守似乎自己松懈了，大门被开启是为了什么呢？ But the men of learning, meaning the scribes, understood the miracle—that the security of their holy house was dissolved of its own accord and that the gate was opened for what?
这是为了敌人的利益。 The advantage of their enemies.
换句话说，一旦你得到一座城的钥匙并打开城门，就意味着你可以随意洗劫它。 In other words, once you got the keys to a city and you opened the gate, that means you can just plunder it.
果然，我们知道在公元70年，耶路撒冷圣殿发生了什么事？ And sure enough, we know that in 70 A.D., what happens to the Jerusalem Temple?
罗马人攻破了殿门，把整座圣殿完全焚毁了。 The Romans break down the gates and they just burn the whole Temple to the ground.
因此，这里展现了一个祭司的意象，这是与圣殿相关的象征。 So this is a priestly image; it’s a Temple image that is the symbolism.
那么你认为耶稣在马太福音第16章对彼得说话时，知道这一切吗？当 他说「你是彼得，我要把我的教会建造在这磐石上，阴间的权柄不能胜 过他」时，你认为他对这些钥匙、城门以及圣殿的背景有所了解吗？ So do you think Jesus knew this when he’s speaking to Peter in Matthew 16? Do you think when he said, “You are Peter, and on this rock, I will build my Church, and the gates of Hades will not prevail against it”? Do you think he knew about the keys and the gates and the Temple?
我想他当然是知道的，对吧？ Well, I suspect he did, right?
因为耶稣固然是神的儿子，但他同时也是第一世纪的什么人？ Because Jesus, although obviously he’s the divine Son of God, is also himself a first-century what?
犹太人。 Jew.
他是一位拉比，熟知这些传统。他在这里要让彼得成 为新圣殿的新统领，并把一个新国度的钥匙交给他。 He’s a rabbi; he knows the traditions, and he’s setting up Peter as the new captain of a new Temple and giving him the new keys to a new kingdom.
那么，我想从这里拿出最后一点来讲，这个故事很有意思，因为它向我们揭示：虽然拉 比们把天国的钥匙视为祭司权柄的象征，但他们也意识到这种祭司权柄可能会终止。 Now, the final point I would take from this page here is a fascinating story because it reveals to us that even though the rabbis saw the keys of the kingdom as a sign of priestly authority, they also recognized that this priestly authority could come to an end.
当祭司权柄即将结束时，就会通过把钥匙交给别人这样一个事实来表明。 And that the way you knew when the priestly authority was coming to an end was by the fact that the keys were given to somebody else.
来看看拉比们所说的一则传统：他们确实记载了一件事，当耶路撒冷圣殿 被毁时，发生了一场奇迹：祭司们拿着天国的钥匙，把它们向天抛去。 Look at this tradition that the rabbis said: they actually described the fact that when the Temple of Jerusalem was destroyed, there was a miraculous event that accompanied it in which the priests took the keys of the kingdom and threw them up into heaven.
请看这里写道：「我们的拉比教导说……」 Look what it says here: “Our rabbis have taught.”
在多处古代拉比文献里都能找到这种说法，这里只是给出两个例子。 You can find this tradition everywhere; it’s in all the ancient rabbinic writings, but these are just two examples.
「我们的拉比教导说，当第一圣殿即将被毁灭时，一队又一队的年轻祭司手里 拿着圣殿的钥匙，聚集在一起登上圣殿的屋顶，高喊：『宇宙的主啊！』」 “Our rabbis have taught when the first Temple was about to be destroyed, bands upon bands of young priests with the keys of the Temple in their hands assembled and mounted the roof of the Temple and exclaimed, ‘Master of the Universe!’”
哇，这相当有象征意义，不是吗？ Wow, pretty significant, huh?
也就是说，这是一个非常震撼的画面！ I mean, a pretty powerful image!
第二则传说也讲述了同样的故事。 You can see the second tradition gives you the same story.
耶哥尼雅做了什么？ What did Jeconiah do?
他把圣殿所有的钥匙都收集起来，登上圣殿的顶楼，说： 「宇宙的主啊，我们迄今为止没有显明自己配得什么？ He collected all the keys of the Temple and ascended to the very roof, and he said, “Lord of the Universe, seeing that we have hitherto not proved worthy—what?
就是『管家』。」 Stewards.”
看到了吗？ See that image?
这在以赛亚书22章中也会出现：「忠诚的看守人，为你服务」。 That’s going to appear in Isaiah 22: “Faithful custodians for thee.”
「从现在起，这些钥匙是你的；都归你了。」 “From now on and thenceforth, behold, the keys are thine; they’re yours.”
接下来这两位拉比对所发生的事有不同的说法。 And the two rabbis differ as to what happened.
有一位说有只带火的手从天而降接住了钥匙；另一位 说当他把钥匙抛向天空后，钥匙再也没有落下来。 One rabbi said a kind of fiery hand descended and took them from him, and the other said that as he threw them upward, they did not come down anymore.
这段引文出自《利未记大米大示》，也就是拉比对利未记的释义。 This is from Leviticus Rabbah, the commentary on the book of Leviticus.
所以，如果你是犹太基督徒，是其中一位使徒，你了解这些传统。当耶稣把钥 匙交给彼得时——当他说「我要把天国的钥匙给你」——是地上的国度吗？ So again, if you’re a Jewish Christian, if you’re one of the apostles and you know about these traditions, when Jesus hands Peter the keys—when he says, “I will give you the keys of the kingdom”—of earth?
不，是天上的国度！ No, the kingdom of heaven!
那么他到底在做什么呢？ What is he doing?
他甚至用得着说出「祭司」这个词吗？他需要 explicitly 说「 大祭司」或「圣殿的统领」吗？不需要！因为一切都浓缩在钥匙的意象之中。 Does he even have to say the word “priest”? Does he even have to say the word “high priest” or “captain of the Temple”? No! Because everything is contained in the image of the keys.
你们明白这里发生了什么吗？ You see what’s going on here?
此外，彼得不只是地上耶路撒冷圣殿的管家，因为耶稣非常清楚，他被钉十字架后四十年 ，那地上的圣殿就要被拆毁，正如他在马可福音第十三章第一到第二节所说：没有一块石 头会留在另一块石头上。然而，耶稣交给彼得的这些钥匙，是通往超自然天国的权柄。 And again, Peter is not just going to be the steward of the earthly Jerusalem Temple because Jesus knows full well that 40 years after his crucifixion, that earthly Temple will be thrown down and there will be not one stone left upon another, as he says in Mark chapter 13, verses 1 through 2. But the keys that he’s giving to Peter are authority for entry into the supernatural Kingdom of Heaven.
正如我们马上会看到的，他将拥有一种祭司权柄，可以开启和关闭。 He’s going to be the one who has the kind of priestly authority to open and shut, as we’ll see in a minute.
不过，这些钥匙不仅是用来防御的，它们也会用来进攻。 But these keys are not only just going to be for defense; they’re going to be for offense as well.
因为有什么不能胜过彼得和教会，以及那把钥匙？ Because what is not going to prevail against Peter and the Church and the keys?
不是耶路撒冷的城门，也不是凯撒利亚·马利提玛的城门，而是地狱的门。 The gates—not of Jerusalem, not of Caesarea Maritima, but the gates of hell.
没错，就是阴间的大门。 That’s right, the gates of the underworld.
换句话说，彼得不仅仅是祭司，他还是一位战士。 In other words, Peter is not just a priest; he’s a warrior.
他将带领使徒们以及他们的继承者所组成的祭司军队，去掠夺阴间的囚物。 And with his priestly army of the apostles and all their successors, they’re going to plunder Hades.
这有点类似「壮士」的比喻。 It’s kind of like the parable of the strong man.
你们都还记得耶稣在福音里讲过的「壮士比喻」吗？ Everybody remember the parable of the strong man that Jesus tells in the Gospels?
他说，若不先做什么，就无法闯入壮士的家，夺走他的财物？ He says you can’t enter into a strong man’s house and take his goods unless you first do what?
你必须先捆绑那壮士。 You bind the strong man.
然后，当你把壮士捆起来之后，那个贼就可以进到他的家，拿走他的全部财物。 And then, once you’ve bound the strong man, then the thief can enter his house and steal all of his stuff.
现在，有时我们听到这个比喻时，会以为那个贼好比撒但，而那壮士是耶稣， 因为看起来正面的形象会是耶稣，而负面的形象自然就是贼，也就是撒但。 Now, sometimes when we hear that parable, we think that the thief is like Satan, or the strong man is Jesus, because it seems like the positive image would be Jesus and the negative image of the thief would be Satan.
但实际上，情况正好相反。 But it’s, in fact, the reverse.
谁是那个贼？ Who’s the thief?
是耶稣！ Jesus!
那壮士是谁？ Who’s the strong man?
就是撒但。 Satan.
耶稣进入了壮士的家，要把他的一切抢回来。 And Jesus is entering into his house to take back all his stuff.
那撒但偷走的东西是什么呢？ And what is the stuff that Satan has stolen?
是全人类的灵魂，对吧？ The souls of all mankind, right?
因此，耶稣在这里把同样的力量交给了彼得。 And so Jesus is giving the same kind of power here to Peter.
彼得要去抢掠阴间之城。 He’s going to plunder the city of Hades.
阴间的门无法抗衡天国的权柄。 The gates of Hades have nothing on the Kingdom of Heaven.
好，现在我们翻到第三页。 All right, on to page three.
那么，关于「捆绑和释放」的意象又是什么呢？ What about the image of binding and loosing?
这个比喻又代表什么？ What about this image?
你不得不承认这有点奇怪，是不是？ You’ve got to admit it’s kind of a strange one, right?
有时我们公教徒，尤其在与非公教的弟兄姊妹讨论马太福音第16章时， 常常会过于专注于「磐石」——比如彼得罗与彼得拉的区别，以及史蒂夫 之前提到的争论——却往往忽视了这段经文最后所说的「凡你在地上所捆 绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放」。 Sometimes when Catholics, especially if we get into discussions with our non-Catholic brothers and sisters about Matthew 16, we can tend to get so overly focused on the rock—you know, the whole thing about Petros and Petra and the debate that Steve mentioned earlier—that we can forget about the ending of the passage where he says, “Whatever you bind on earth is bound in heaven; whatever you loose on earth is loosed in heaven.”
那么，「捆绑和释放」的这个意象究竟是什么意思呢？ What does this image of binding and loosing mean?
在第一世纪的犹太人看来，这会被如何理解？ How would a first-century Jew have understood it?
其实，这正是拉比们常用的语言。 Well, once again, this is common language of the rabbis.
这是一种彰显权柄的说法，我们可以从几个地方看出端倪。 It’s the language of authority, and you can see this in a couple of places.
首先，约瑟夫在谈论法利赛人与他们的权柄时，就 用了某些词来形容他们的权柄，你们猜是什么词？ First, there’s a quote here from Josephus where he talks about the Pharisees and their authority, and guess what words he used to describe their authority?
就是「捆绑」和「释放」。 Binding and loosing.
约瑟夫在第一世纪时写道：「法利赛人是一个以严格遵行宗教律法而著称的犹太群体 ，他们是诠释律法（也就是圣经）的权威，最终成为真正的国家管理者，能够随意驱 逐、召回，用希腊文说就是松开（luo）和捆绑（deō）他们想要处置的人。 Josephus says this—in the first century: “The Pharisees, a body of Jews with the reputation of excelling the rest of their nation in the observance of religion and as exact exponents of the law,”—so they’re interpreters of the Bible—“became at length the real administrators of the state, at liberty to banish and recall, to loose in Greek, luo, and to bind in Greek, deō, whom they would.
总之，他们享有某种王室的……什么？ In short, the enjoyments of royal what?
权柄就是他们的。」 Authority were theirs.”
这是出自约瑟夫的《犹太战记》，当时统治者是女王亚历山大。 This is from Josephus' The Jewish War, even though Alexander was the queen at the time.
所以，象征权柄的不仅仅是钥匙，还有「捆绑与释放」的能力。 So again, it’s not just the keys that symbolize authority; it’s also the power to bind and loose.
这正是马太福音第16章中耶稣赐给彼得的那种权柄。他得到的，正是公元一世纪时祭司 、文士和法利赛人用来诠释圣经的权威。如果你对此存疑，我鼓励你对照耶稣在马太福音 第16章对彼得的话，和他在马太福音第23章谈到法利赛人的话。我们都知道，尤其如 果你最近常去每日的弥撒，你会发现耶稣对法利赛人确实说了不少严厉的话，是吧？ And this is precisely what is given to Peter in Matthew chapter 16. He’s being given the same authority to interpret the scripture that the priests, scribes, and Pharisees had in the first century A.D. And if you have any doubts about this at all, I would encourage you to compare what Jesus says to Peter in Matthew chapter 16 and what Jesus says about the Pharisees in Matthew chapter 23. Now, as you know, especially if you’ve been going to daily Mass lately, Jesus doesn’t have a lot of nice things to say about the Pharisees, does he?
你还记得吗？上周我们看的路加福音，经文里耶稣连续几 天——周一、周二、周三、周四——都在斥责法利赛人。 Remember last week we were going through the passages in Luke where Jesus was just blasting the Pharisees day after day—Monday, Tuesday, Wednesday, Thursday.
上周所有福音的读经都是关于法利赛人的问题。 All the readings from the Gospels last week were all about the problems with the Pharisees.
对法利赛人来说，那一周可真是不好过！ It was a bad week to be a Pharisee last week!
在马太福音里与之相对应的章节就是马太福音第23章。但我希望你们注意到的是一 个很显眼的地方：耶稣在世传道期间，曾告诉使徒们应该如何看待法利赛人的权威。 Well, the parallel passage to that in Matthew's Gospel is in Matthew chapter 23. But what I want you to notice is something striking, and it’s when Jesus commands the apostles that during his earthly ministry, how are they to respond to the authority of the Pharisees?
他们要顺服那些权威。 They are to obey it.
看这里：这是福音书里最引人注意的经文之一，我想让你们看看耶稣用了什么话。 Look at this: it’s one of the most striking texts in the Gospels, and I want you to see the language he used.
我在讲义上把它分成两栏对照给你们看。 I've put it here in two columns for you on the handout.
我们先看左边的第一栏。 Let’s start with the first column on the left.
这里引用的都是马太福音第23章，讲论文士和法利赛人的经文。 This is all from Matthew chapter 23, describing the scribes and Pharisees.
耶稣这样说：「文士和法利赛人坐在摩西的座位上，」而希腊文 里这个词是 cathedra（或 cathédra）。 Jesus says this: “The scribes and the Pharisees sit on Moses' seat,” and the Greek word there is cathedra or cathédra.
「所以，凡他们所吩咐你们的，你们都要遵行。」 “Therefore, do whatever they tell you and keep it.”
哦，抱歉，我是否引用错译文了？ Oh, I’m sorry, is that the wrong translation?
他说的是什么？ What does he say?
「他们坐在摩西的座位上，所以你们要遵行并恪守他们吩咐的一切，因为他们拥有权柄。」 “They sit on Moses' cathedra, so you do and keep whatever they tell you because they have authority.”
朋友们，这简直令人惊讶！ That’s amazing, people!
这是福音里最令人惊奇的经文之一——耶稣竟然告诉他的使徒们：即使他是神的儿子， 但只要那些文士和法利赛人坐在摩西的座位上，宣布了权威的教导，你们猜该怎么做？ That’s one of the most shocking verses in the Gospel—that Jesus can tell his apostles, even though he’s the divine Son of God, to tell them when the authorities, the scribes and Pharisees, when they sit on Moses' seat and they pronounce an authoritative teaching, guess what you have to do?
你们必须遵守！ You have to keep it!
为什么？ Why?
因为他们拥有摩西的权柄；他们坐在摩西的座位上。 Because they have Moses' authority; they sit on Moses' seat.
接着他又说：「不要效法他们的行为，因为他们只说不做。」 Now, he goes on to say, “Don’t do what they do because they don’t practice what they preach.”
还记得吗？ Remember that?
他说不要模仿他们，因为他们教导的没错，但自己有没有遵行呢？ He says don’t imitate them because they teach the right thing, but do they follow it?
没有！也正因为如此，他才严厉责备他们——因为他们是伪善的人。 No! And that’s why he blasts them—because they’re hypocrites.
然而，他却吩咐自己的门徒要顺从他们的教导。 But he commands his disciples to follow them.
现在，许多人都注意到这里出现的「座位」(cathedra)这个意象 ，因为当教宗发表正式权威性教导时，我们也会使用相同的概念，对吗？ Now, a lot of people have noticed that image of the cathedra there because it’s going to be the image we use for the authority of the pope when he speaks ex cathedra, right?
你们公教徒是从哪里得到这个看法的呢？ Where do you Catholics get that?
嗯，我们中世纪时候随便编出来的。 Well, we just made it up in the Middle Ages.
不！它直接源自新约圣经！ No! It’s straight from the New Testament!
但请看看接下来的几行，因为耶稣在马太福音第 23章里谈到法利赛人时，还补充了其他几点。 But look at the next couple of lines because Jesus goes on to say a couple of other things in Matthew 23 when he’s talking about the Pharisees.
第二点：他说他们把沉重的担子捆在别人的肩上，自己却连一根手指也不愿意动。 Point number two: he says they bind heavy burdens on the shoulders of others, but they themselves are unwilling to lift a finger to move them.
接下来第三点：他说：「你们这文士和法利赛人有祸了，因为你们用钥匙锁住(许 多译本翻译为『你们关闭』)，」但希腊原文实际就是「key」作动词的意思。 And then point number three: he says, “Woe to you, scribes and Pharisees, for you key shut”—most translations have “you lock”—but it’s the actual word “key” as a verb.
「你们用钥匙把天国之门关在众人面前。」 “You key shut the kingdom of heaven against people.”
正如他在路加福音中所说：「你们自己不进去，也不让别人进去。」 As he says in Luke's Gospel, he says, “You yourselves don’t go in, but you keep others out.”
那么请注意，门徒要遵从法利赛人和文士的教导有哪三条理由？ So notice, what are the three reasons the apostles have to obey the teachings of the Pharisees and the scribes?
原因是：第一，他们坐在那座位上；第二，他们有捆绑的 权柄；第三，他们拥有钥匙——可以锁门，也可以开门。 It’s because number one, they sit on the seat; number two, they have the power to bind; and number three, they have the keys—they lock shut or they open.
请留意，他所说的是「天国」。 Notice he says “the kingdom of heaven.”
他们是怎样完成这点的呢？ How do they do that?
就是藉着他们对圣经的诠释——对律法的权威解释。 Through their interpretation of scripture—their authoritative interpretation of the law.
那么接着看右边那一栏。 So look at the next column.
当耶稣对彼得说这些话时，他赋予彼得什么角色？ Then when Jesus says these words to Peter, what is he setting him up as?
是一位具有祭司权柄、属灵权柄的人，你只要同意他就接受他的权柄吗？ A priestly authority, a spiritual authority whose authority you can accept whenever you agree with it?
这就是意思吗？ Is that the idea?
你可以随意挑选自己喜欢的部分吗？ Can you pick and choose?
不行！想想看，如果在旧约之下，对坐在摩西座位上的教导都无法任意挑拣…… No! Think about this for a minute: if you couldn’t pick and choose...
那么在新约中，对于那位坐在基督亲自设立的座 位上之人的教导，你又怎么能够随意挑拣呢？ From the teachings of those who sat on the authority of the seat of Moses in the Old Covenant, how much less can you pick and choose from the teachings of the one who sits on the cathedra that Christ himself established?
好好想想，这是非常严肃的事。 Think about that; it’s a serious, serious issue.
所以，若你再看第二点和第三点，正如我们今天上午已经讨论过的，耶稣对彼得说 ：「你在地上所捆绑的(希腊文是desēs)，在天上也要捆绑(deō)。」 So if you look at points number two and three, as we’ve already seen earlier this morning, Jesus says to Peter, “Whatever you bind” in Greek, “desēs,” “on earth will be bound” (in Greek, “deō”) “in heaven.”
耶稣在马太福音第23章里用的形容法利赛人教导权柄的希腊字，正是这个字 。然后第三点，耶稣对彼得说：「我要把钥匙(希腊文kleidas)给你 (单数)」，正如史蒂夫所正确指出的：「我把天国的钥匙交给你，彼得。」 That’s the same Greek word that Jesus uses to describe the Pharisees' teaching authority in Matthew 23. And then again, point number three, Jesus says to Peter, “I give to you,” singular, as Steve so correctly pointed out, “I give to you, Peter, the keys” (in Greek, “kleidas”) “of the kingdom of heaven.”
耶稣在马太福音第23章里用来形容法利赛人权 柄的，也是同样的字眼。你觉得这是巧合吗？ That’s the same words that Jesus uses to describe the Pharisees' authority in Matthew 23. Do you think that’s a coincidence?
不！那么，如果你回头看看第一点，我们公教徒说教宗在行使 权威教导时，是坐在「彼得的座位」（cathedra，c athēdras）上——我们是从哪里得到这个意象的呢？ No! So if you go back up to point number one, when we as Catholics say that the pope sits on the seat, the cathedra, the “cathēdras” of Peter whenever he teaches authoritatively, where are we getting that image?
我们所用的这些用词又是从哪里来的呢？ Where are we getting that language?
它出自我们主的亲口教导，也根源于古犹太的传统。 It’s from our Lord’s own lips and it’s from ancient Jewish tradition.
现在，如果你对此仍有疑虑，觉得我是在开玩笑，或者在 进行某种公教特有的诠释，我给你们引用一段话就好。 Now, if you have any doubts about this and you think I’m just pulling your leg or I'm engaged in some kind of Catholic idiosyncratic reading here, I’ll just give you one quote.
这是我从一部现代新教解经书里摘出来的内容，讨论马太福音第16章。它 是20世纪对马太福音最具研究性与详尽性的注释著作之一，由W·D·戴 维斯和戴尔·C·艾利森撰写——他们并不是公教徒，而是新教学者。 This is a quote from a modern Protestant commentary on Matthew 16. It is the most scholarly and exhaustive commentary on the Gospel of Matthew written in the 20th century by W.D. Davies and Dale C. Allison, both not Catholics, but Protestant scholars.
在他们根据犹太传统研究完马太福音第16章后，对这章的结论是 这样的。他们说：「现代大多数学者或诠释者都认为，彼得像是最 高的拉比或国度的宰相，在马太福音第16章里他得到了什么？ And after they finished analyzing Matthew 16 in light of Jewish tradition, this is their conclusion about Matthew 16. They say this: “The major opinion of modern exegetes or interpreters is that Peter, as a sort of supreme rabbi or prime minister of the kingdom, is in Matthew 16 given what?
也就是教导的权威！ Teaching authority!
他被赋予的权力可以宣示什么是被允许的——可以和拉比使用的「sharak h」做比较——以及什么是不被允许的——可和拉比所说的「捆绑」相对照。 Given the power to declare what is permitted”—compare the rabbinic term “sharakh”—“and what is not permitted”—compare the rabbinic term for binding.
「彼得可以透过教义上的决断，决定基督徒必须或不得做的事。」 “Peter can decide by doctrinal decision what Christians must and must not do.”
这是公教会一贯的理解，不过还附加了一点，那就是彼得还拥有了什么？ This is the traditional Roman Catholic understanding, with the proviso that Peter had what?
继任者。 Successors.
看，这正是他们不同意的一点。 See, that’s the one point they don’t agree with.
他们不认同彼得有继任者的概念，这就方便得多，因 为这样一来，他们就不需要遵从后来的教宗教导了。 They don’t accept the idea of a successor, which is rather convenient because then you don’t have to follow the teaching of the popes after that.
然而，这两位新教学者也承认：「瞧，耶稣使彼得成为最高的拉比、首席导 师，并赋予他一种属灵权威，这意味着所有基督徒都必须接受他的教导。」 But these two Protestant scholars are admitting, “Look, Jesus is setting Peter up as supreme rabbi, chief teacher, and he’s giving him a spiritual authority which means that all Christians have to accept his doctrines.”
从教导权威的角度来解释「捆绑和释放」，对他们来说这是什么呢？ This interpretation of binding and loosing in terms of teaching authority seems to us to be what?
正确！ Correct!
彼得是无可比拟的权威教师，仅次于基督自己。 Peter is the authoritative teacher without peers; he’s second only to Christ himself.
这可是出自非公教之人口中的评论，相当惊人，不是吗？ That’s a pretty striking commentary from non-Catholics, is it not?
这说明了现代圣经学术——尽管也有缺陷和偏颇，但由于关注历史、犹太 教及第一世纪的文化背景，在新教与公教徒辩论了四百年以后，终于开始 意识到：当你在犹太背景下解读这些新约经文，你猜会得到什么结论？ What it shows you is that modern biblical scholarship, for all of its faults and foibles, given its attention to history and to Judaism and to the first-century context, is coming to recognize, after 400 years of debates between Protestants and Catholics, that when you look at these New Testament texts in their Jewish context, guess what?
就是公教会所诠释的才正确！ The Catholic Church got it right!
公教会对这段经文的理解是正确的，除了有关彼得是否拥有继承人的那条争议之外。 The Catholic Church has interpreted this text correctly, with the one exception about Peter having successors.
那么，我们现在翻到第四页。 So let’s turn to page four.
就如史蒂夫今天上午提到的，我也极力推荐大家去读他的著作《这磐石 上》，他对马太福音第16章有非常详尽的讨论——多达三百五十页。 那是部出色的著作，结合了教父、犹太传统和旧约来诠释这段经文。 As Steve mentioned earlier this morning in his talk, and I would highly encourage you to get his book, Upon This Rock, where he discusses Matthew 16 in great detail—like 350 pages of detail—it’s a wonderful, wonderful exegesis of that text, looking at the Church Fathers and Judaism and the Old Testament.
确实非常值得称道。 It’s remarkable.
不过，就像他上午说的，你若想理解耶稣的话，旧约里有段主要经文正是耶 稣所暗示的，那就是以赛亚书第22章。事实上，在公教的主日弥撒读经本 里，每当读马太福音第16章，就是配读这段旧约经文，你猜是哪一段？ But as he mentioned this morning, if you want to understand Jesus’ words, there’s one main text in the Old Testament that’s actually in the Bible that he’s alluding to, and that’s Isaiah chapter 22. In fact, in the Catholic lectionary, whenever we read Matthew 16 for the Sunday reading, guess what the Old Testament reading is?
就是以赛亚书第22章！好像教会很清楚这些， 也刻意把它们编排在一起，让我们看到其关联。 Isaiah 22! It’s almost as if the Church knows this stuff and has kind of put it together so we can see it.
这真是奇妙极了！ It’s remarkable!
总之，如果你仔细看以赛亚书第22章，你会发现那里所描述的钥匙 、捆绑与释放等意象，正与马太福音第16章里耶稣所使用的相同。 而它所提到的正是大卫王国的宰相，那位仅次于君王的权柄者。 Anyway, if you look at Isaiah 22 closely, what it is describing are all the same images that Jesus uses in Matthew 16—the keys, the binding and loosing—but what it’s talking about is this prime minister of the Davidic Kingdom, this man who was second in rank only to the king himself.
关于这一点，史蒂夫上午已经指出了，我在此确认并表示赞同。 Now, Steve pointed that out this morning, and I just want to confirm that and agree.
但我想再补充一点：在以赛亚书第22章里，这位拥有开启和关闭之能、并且被赐 予钥匙的宰相并不只是寓意君王的角色，他同样是个祭司角色，这点十分重要。 But I want to add one little aspect to it, and it’s this: that the prime minister in Isaiah 22 who’s given the power to open and shut and given the keys is not just a royal figure; he is a priestly figure as well, and this is important.
让我们在结束前重新读一下那段经文，简单地看一下其中的内容。 Let’s reread that passage and look at it for just a second as we wrap up and come to a close.
这里的故事讲到两位宰相——坏宰相舍布那，以及即将取代他位置的好宰相以利亚敬。 This is the story of two prime ministers—a bad one, Shebna, and then a good one, Eliakim, who’s going to take his place.
请注意，将要接替他的人是谁。 Notice who is going to succeed him.
神对以赛亚这样说：「你去见管家舍布那，他掌管这家 （al-bayit）。他是负责管理这家的那位。 And God says this to Isaiah: “Come, go to this steward, to Shebna, who is over the house” (al-bayit). He’s the one who oversees the house.
我想知道，这里所说的「家」指的是什么？ I wonder what house he’s talking about?
他究竟指的是哪一座家？ What house could he mean?
是布雷迪一家的房子吗？ The Brady Bunch house?
到底是哪座房子？ What house is this?
在犹太人的术语、犹太的语言和文化中，他们是怎样称呼圣殿的？ In Jewish lingo, in the Jewish language and culture, what did they refer to the Temple as?
就叫作「家」！ The house!
还记得耶稣说过：「不要将我父的殿当作买卖的地方！」 Remember, Jesus says, “Stop making my Father’s house a house of trade!”
没错！ Exactly!
因此，如果他说掌管这「家」，那就是掌管圣殿。 So if he’s over the house, he’s over the Temple.
「所以，你去见那位管家舍布那，他在这家之上，对他说： 『你在这里做什么？你为什么要在此为自己凿坟墓？』」 So go to the steward, Shebna, who is over the house, and say to him, “What have you to do here, and why have you hewn a tomb for yourself?”
换言之，舍布那做了错事！ In other words, Shebna has been a bad boy!
「看哪，主必以猛力把你抛出去，你这大能的人。 “Behold, the Lord will hurl you away violently, O you strong man.
他要紧紧抓住你，将你旋转扔出去，像球被抛在广大的地上，你必在那里死去。 He will seize firm hold on you and whirl you round and round and throw you like a ball into a wide land, and there you shall die.
『我要赶逐你离开你的职任。』 I will thrust you from your office.”
请注意到这里：宰相拥有一个「职分」！ Highlight that: the prime minister had an office!
「你也必从你的职位上被赶下来。」 “And you will be cast down from your station.”
「到那日，我要召希勒家的儿子以利亚敬来；我要给他披上 你的外袍，给他系上你的带子，将你的权柄交在他手中。』 “And in that day, I will call Eliakim, the son of Hilkiah, and I will clothe him with your robe and I will bind your belt on him and I will commit your authority to his hand.”
「他必作……噢，抱歉，我想到了意大利语；希伯来原文是“ab”。」 And he shall be a—oh wait, I’m sorry, that’s the Italian; the Hebrew there is “ab.”
可是在意大利语里我们怎么说？ But what do we say in Italian?
他是「Papa」，也就是「父亲」！ He is “papa,” father!
教宗（pope）这个词是从哪里来的？ Where did we get the word pope from?
就是这个意大利词，对吧？ That Italian word, right?
「圣父」！ The Holy Father!
所以这个宰相对耶路撒冷的人民和犹大的家族而言，就是一个「父亲」。 So this prime minister is a father to the inhabitants of Jerusalem and to the house of Judah.
「我要把大卫家的钥匙放在他肩头上。 “I will place on his shoulder the key of the house of David.
他要开……』 He shall open...”
「无人能关；他要关，也无人能开。 “None shall shut; he shall shut, and none shall open.
我要将他像橛子钉在稳固之处。 And I will fasten him like a peg in a sure place.
「他要作他父家荣耀的宝座。他们要将父家所有的重担都挂在他身上——留意看！ He will become a throne of honor to his father’s house, and they will hang upon him the whole weight—Pay attention!
你看，他们要把一切挂在他身上，也就是挂在这宰相身上。他父家所 生的子孙，以及各种小器皿，从杯子到酒瓶，都要挂在他身上。』 Look at this—they will hang upon him, the prime minister, the whole weight of his father’s house, the offspring of every issue, every small vessel, from the cups to the flagons.”
什么？ What?
他在说什么？ What’s he talking about?
这宰相要管保鲜盒吗？ The prime minister is in charge of Tupperware?
我的意思是，他在这里到底干什么？ I mean, what’s he doing here?
他们所说的杯子和酒瓶是什么？ What cups and what flagons are they talking about?
那就是他们用来奉献祭物的金制酒器——在哪里用的？ The golden flagons that they would offer the sacrifices in—where?
在圣殿里！ In the Temple!
那么，谁拥有在圣殿奉献祭物的权柄？ And who had the authority to do that?
不只是君王，还有祭司！ Not just kings but priests!
并且值得注意的是，他掌管着一切，所以他就像是一位大祭司式的宰相。 And notice, he’s set over all of it, so he’s like a high priestly prime minister.
因为，你们要记得，大卫不只是一位君王，对吧？ Because remember, David wasn’t just a king, was he?
他乃是按麦基洗德体系作祭司。 He was a priest according to the order of Melchizedek.
因此，大卫之下的这位宰相，不只是一个王室宰相，他同时也具有祭司的角色。 So his second in rank is not just a royal prime minister; he is also a priestly prime minister.
那么，如果耶稣在马太福音里引用以赛亚书第22章，并把同样的 权柄交给彼得，这就意味着彼得不只是一位王室代表角色，对吧？ Now, if Jesus is alluding to this passage in Isaiah 22, and he’s giving Peter all of the same authority, then that means that Peter’s not just a royal figure, is he?
他同时也是神的家的祭司监督——在神的新圣殿之上行使祭司的监督职。 He’s also the priestly overseer of the house of God—the priestly overseer of the new Temple of God.
若你对此尚存疑虑，我再让你看看下面这一点。 And if you have any doubt about this, let me just show you this one thing.
最近，我和我的好友麦可·巴伯——他是若望保禄大公大学的教授——一起在研读亚 兰语他尔根。你也知道，我们这些书呆子……我是说学者……这就是我们的日常。 Recently, my friend Michael Barber and I, who are best friends—he’s a professor at John Paul the Great Catholic University—we were reading through the Aramaic Targums because, you know, that’s what nerds—I mean, scholars—that’s what we do.
我们就发现了一则古代犹太人的他尔根版本。 And we found this ancient Jewish Targum.
记住，他尔根通常是犹太人对旧约经文所做的翻译与注释。 Remember, the Targum was like a translation and commentary on the Old Testament that they would make.
我们在以赛亚书第22章的亚兰语释义中发现，拉比们对这 章做了一些特别的注解，他们还在内容中做了若干增补。 We found this ancient Aramaic commentary on Isaiah 22, and look at how the rabbis interpreted Isaiah 22. They added a few things to the description.
我们来看看具体增补了哪些内容。 Let’s look at what they are.
其实大意和原经文差不多，但请注意特地添加的部分——我在讲义里把它们标为斜体。 I mean, it’s kind of a repeat, but look at the passage again with certain additions—I’ve italicized them in the handouts.
「万军之主─耶和华如此说：『你要去见这位守护者，就是被立管理这家的舍 布那，对他说：你在这里做了什么？为什么这样行，使你给自己预备住处？』 “Thus says the Lord God of hosts: Come to the guardian, to Shevna, who was appointed over the house, and you will say to them, ‘What have you to do here and why do you act this way, that you have prepared a place for yourself?’
他在高处为自己预备住处，又把自己的居所安置在什么地方？ He has prepared his place on the height and set his residence in the what?
在磐石里！」 In the rock!”
那么，以赛亚书第22章中的祭司式监督——他在哪里活动？ The priestly overseer of Isaiah 22—where does he hang out?
他住在哪里？ Where does he live?
他的安身之所是哪里？ Where is his pad?
是在磐石之中！ In the rock!
公教徒们，你们觉得这是巧合吗？ Coincidence, Catholics?
我不这么认为！ I don’t think so!
我认为耶稣在马太福音第16章里十分清楚自己在做什么。「看哪 ，主必将你抛出去，抛到那位大能者所扔掉的地方，使你蒙羞。 I think Jesus knows exactly what he’s doing in Matthew 16. “So behold, the Lord casts you out to a place a mighty man has cast out, and shame will cover you.
他要从你那里夺去头巾，并让仇敌用围墙将你环绕。 He will take away from you the turban and encircle you with enemies in an encircling wall.”
什么是头巾？ What’s the turban?
当我们听到「头巾」这个词，可能会想到阿拉伯地区的人戴的头巾，比如穆斯林。 When we see the word turban, we think about, say, an Arab person wearing a turban, like a Muslim.
不过，翻译成亚兰语的希腊原文「头巾」就是「礼冠」(mitre)。 But the Greek word for turban that’s translated into Aramaic is mitre.
有人听说过礼冠吗？ Anybody ever heard of a mitre?
礼冠是圣殿中祭司长所戴的头饰。 The mitre was what was worn by the chief priests in the Temple.
实际上，约瑟夫告诉我们，随着岁月流逝，这礼冠越做越高。 In fact, Josephus tells us that over the years, the mitre got taller and taller and taller.
最近有人见过戴超大帽子的人吗？ Anybody seen any guys with big hats lately?
对吧？ Right?
那些主教！ The bishops!
约瑟夫还说，在第一世纪有一位大祭司对他的礼冠十分自豪，竟然高达七英尺！ Josephus actually tells us that one high priest was so proud of his mitre in the first century that it was seven feet tall!
那可真是顶巨大的帽子！ Now that’s a big hat!
看来那位大祭司显然像来自德克萨斯州，哈哈！ That high priest was obviously from Texas, all right?
简直就像五十加仑的宽沿帽！ It's like a 50-gallon hat!
不过，不管怎样，请注意：以利亚敬，这位管家——他得到了什么？ Anyway, but notice: so Eliakim, the steward—what's he getting?
他得到了一顶大祭司的礼冠。 He’s getting a high priestly mitre.
不过，让我们继续看下去。 But let’s keep going.
他说舍布那要被赶出去，因为他没有守护好主人之家的荣耀。 So he says Shebna is going to be cast out because he didn’t guard the glory of the master’s house.
而其中提到：「我要把你从你的位上赶下，把你从你的职务中摔下。」 And in the middle, “I will thrust you from your place; throw you down from your ministry.”
到了那日，「我要兴起我的仆人希勒家的儿子以利亚敬。 And it will come to pass in that time, “I will exalt my servant Eliakim, son of Hilkiah.
我要给他披上你的外袍，并给他系上你的……」有人知道祭司会系腰带或束带的吗？ I will clothe him with your robe and gird him with your”—anybody know any priests who wear cinctures or a sash?
我们是从哪里来的这条腰带传统？ Where did we get this sash thing from?
这是源自犹太传统！ It’s from Judaism!
你们猜谁才会佩戴祭司的腰带？ And guess who was the only person who wore the priestly sash?
就是大祭司！ The high priest!
这个以利亚敬正在担任一个祭司的角色。 This Eliakim is taking a priestly role.
于是他说：「我要将你的权柄交在他手中；他必成为耶路撒冷的居民和犹大家的父。」 So he says, “I will place your authority in his hand; he shall be a father to the inhabitants of Jerusalem and the house of Judah.”
「我要把钥匙——不是天国的钥匙，而是你看：是哪一把钥匙？ And “I will place the key”—not of the kingdom—but look: “the key of the what?
是圣所的钥匙！」 The sanctuary!”
所以这又是一个与圣殿相关的意象。 So it’s a Temple image.
「我要将圣所的钥匙和大卫家的权柄交在他手中。 “I will place the key of the sanctuary and the authority of the house of David in his hand.
他要开，则无人能关；他要关，则无人能开。 He will open; none shall shut; he will shut; none shall open.
我要立他为忠实的官员，在永久之处执行职分。 And I will appoint him a faithful officer, ministering in an enduring place.
他父家所有荣耀的人都要倚靠他——从子孙到更远的子孙，从尊贵者 到年轻人，从穿以弗得的祭司到拿着琴的利未子弟，都要倚靠他。» And all the glorious ones of his father’s house will rely on him—the sons and the sons’ sons, from the princes to the juniors, from the priests wearing the ephod to the sons of the Levites holding their harp.”
这段摘自以赛亚书第22章的亚兰语他尔根。那么你看：古代犹太注释 者是如何理解以赛亚书22章中、耶稣所提及的这位总管兼宰相的呢？ The Aramaic Targum on Isaiah chapter 22. So look: how did the ancient Jewish commentators interpret the overseer, the prime minister from Isaiah 22 that Jesus is alluding to?
他们把他视为掌管圣殿的高阶祭司管家。 They saw him as a high priestly steward over the Temple.
那这对我们了解第一任教宗彼得有什么启示呢？ So what does this tell us about Peter, the first pope?
他不仅有王权的地位，也同时是一个祭司的角色。 He’s not just a royal figure; he’s a priestly figure.
基督升天后成为永恒的大祭司，在天上的圣殿中献上永远的祭献。 And Christ will ascend into heaven as the eternal high priest, offering the eternal sacrifice in the heavenly Temple.
可是在地上，谁来担当他的管家？ But on earth, who’s going to be his steward?
谁来守护神在地上的家？ Who watches over the earthly house of God?
谁会成为新圣殿的根基石呢？ Who becomes the foundation stone of the new Temple?
谁要守护这个家？ Who’s going to guard the house?
谁来照管礼仪？ Who’s going to take care of the liturgy?
最近教宗有没有就礼仪问题说过什么话？ Has the pope been saying anything about the liturgy lately?
那本笃教宗又凭什么对礼仪作出种种决定？ Where does Pope Benedict get off making rulings about the liturgy?
嗯，上一次我确认时，他就是这祭司性的监督，是整个教会的最高礼仪权威，对吗？ Well, last time I checked, he’s the priestly overseer; he’s the chief liturgical authority in the whole Church, right?
所以，如果你不喜欢他所说的，那就是你自己的问题，对吧？ So if you don’t like what he has to say, that’s your problem, right?
因为他所捆绑的，在天上也要捆绑；他所释放的，在天上也要释放。 Because whatever he binds is bound in heaven, and whatever he looses is loosed in heaven.
为什么呢？ Why?
因为他拥有超自然的能力吗——是他自己的吗？ Because he has supernatural power—of his own power?
不！是因为基督赐给了他「exousia」——也就是基督赐给他的权柄！ No! Because Christ gave him “exousia”—Christ gave him authority!
而且，这不仅是君王的权柄，我的朋友们，它也是一种祭司的权柄。 And it ain’t just royal authority, my friends; it’s priestly authority.
这就是为什么我们公教徒有由耶稣基督亲自建立的司铎职分。 And that’s why we Catholics have a ministerial priesthood that was instituted by Jesus Christ himself.
让我们为我们的司铎们感谢神吧！ And let us thank God for our priests!
现在就为他们鼓掌！ Give him a hand right now!
这是司铎之年。 It’s a year for the priest.
这是司铎之年！ It’s a year for the priest!
让我们感谢神赐给我们司铎！ Thank God for our priests!
神父，感谢你奉献你自己！ Thank you, Father, for your gift of yourself!
在这祭司层级的顶端是谁呢？ And at the top of that priestly hierarchy stands who?
那就是本笃十六世教宗——他是主耶稣基督在公元第一世纪亲自 在彼得身上所立之祭司监督的继承者。现在我就要进入结束了。 Pope Benedict XVI—the successor to the high priestly overseer that Jesus Christ himself established on Peter in the first century A.D. Now I’ll wrap up in closing here.
你或许会说：「哇，佩特里博士，这些内容真是太酷了！ You might say, “Wow, Dr. Petrie, that’s really cool stuff!
但是我没有时间去读《米示拿》、他尔根和《巴比伦塔木德》。 But I don’t have time to read the Mishnah and the Targums and the Babylonian Talmud.
我连买塔木德都负担不起，要七百五十美元！那我该怎么办呢？ I can’t even afford the Talmud; $750! What am I supposed to do?”
嗯，你当然可以来上我的课，和我一起学习，或 者你也可以购买我在外面摆放的一些讲课CD。 Well, you could, you know, come to my classes and take some classes with me, or you could buy some of the CD sets I have outside.
我稍后会告诉你有关弥撒的犹太根源或正典的犹太根源的一些内容。 I’ll tell you about it in just a second, on the Jewish roots of the Mass or the Jewish roots of the Canon.
不过，你也可以直接去读《公教会教理》。 But you could also just read the Catechism of the Catholic Church.
《公教会教理》——看见那些绿色的小书了吗？ The Catechism of the Catholic Church—see those little green books?
里面包含了教会在信仰与道德方面的所有正式教导。 They contain all the Church's official teachings on matters of faith and morals.
在第五五三段里，我要以此作结：教理针对马太福音第1 6章有这样的说法，几乎就像它先前听过我的演讲一样！ In paragraph 553, I'll end with this: the Catechism has this to say about Matthew 16. It’s almost like it heard my lecture!
教理这样说：「不仅是彼得；耶稣把一项特殊的 权柄交给彼得：『我要把天国的钥匙交给你。』 The Catechism says, “Not just Peter; Jesus entrusted a specific authority to Peter: ‘I will give you the keys of the kingdom of heaven.’
『钥匙的权力』表示对什么的治理权呢？ The power of the keys designates authority to govern what?
就是神的家，也就是教会。 The house of God, which is the Church.
『捆绑和释放』的权柄意味着赦罪、宣示教义判断以及在教会内作出纪律决定的权威。 The power to bind and loose connotes the authority to absolve sins, to pronounce doctrinal judgments, and to make disciplinary decisions in the Church.
耶稣借着使徒们，尤其是透过彼得的职务，把这权柄托付 给教会；唯独彼得是他明确交付天国钥匙的那一位。」 Jesus entrusted this authority to the Church through the ministry of the apostles and, in particular, through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom.”
出自《公教会教理》第五五三段。最后，我想说的 是，我们公教徒应当为我们的犹太根源感到自豪。 This is from the Catechism of the Catholic Church, paragraph 553. And so in closing, I just want to say to you that we Catholics need to be proud of our Jewish roots.
我们要为犹太传统感到骄傲，也要认识到初期许多犹太人纷纷 归向基督信仰，其中一个主要原因就跟他们的犹太根源有关。 We need to be proud of the Jewish tradition, and we need to recognize that one of the reasons that the early Jews converted in droves to the Christian faith is because of their Jewish roots.
他们透过犹太的眼光来看圣经，于是发现整套国度的架构——有君王、有大 祭司式的监督、有祭司职分、有圣殿、有献祭——这一切并不是神造出来后 在新约来临时就要砸毁丢弃的；而是要在基督里面得到成全；在彼得及使徒 们身上得到成全；并最终在他所建立、赐给我们的公教会里得到圆满成全。 They saw the Scriptures through Jewish eyes, and they recognized that this whole structure of a kingdom—with a king, and a high priestly overseer, and a priesthood, and a temple, and the sacrifices—all those things were not developed by God in order to be smashed and thrown into the trash when the New Covenant came, but to be fulfilled in Christ, to be fulfilled in Peter and the apostles, and to be fulfilled ultimately in the Catholic Church, which he established as a gift to us.
这样，当我们参加弥撒，聆听教会教导时，就能够确信教宗 所用以教导并作决定的权威，正是耶稣基督亲自赐给他的。 So that when we go to the Mass, when we hear the teachings of the Church, we can trust that the very authority by which the pope teaches and makes decisions is the authority given to him by Jesus Christ himself.
因此，我们在这里向神献上感恩，并祈祷说：「愿光荣归于 圣父、圣子、圣灵，起初如何，今日亦然，直到永永远远。 And so we give him thanks as we say, “Glory be to the Father and to the Son and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end.
阿们。」 Amen.”
因圣父、圣子、圣灵之名。 In the name of the Father, the Son, and the Holy Spirit.
阿们。 Amen.