嗨，欢迎回到「理性与神学」节目。 Hey, welcome back to 1P3 on Reason and Theology.
我们将和路易斯·迪森一起探讨圣经和历史中关于公教会 洗礼重生教义的论据，他将为我们详细讲解这个主题。 We're gonna go over the Biblical and historical case for the Catholic doctrine of baptismal regeneration with none other than Louis Dizon, who is gonna walk us through a very thorough presentation on this subject.
路易斯，欢迎回来。 Louis, welcome back.
嗨，很高兴回来。 Hey, nice to be back.
你知道，今天天气真好。 You know, it's a beautiful day today.
呃，太阳出来了，这周早些时候可不是这样。 Uh, the sun is out, which was not the case earlier this week.
是啊，对吧？ And yeah, I know, right?
七月居然下雨，天啊。 It rains in July, my goodness.
不管怎样，嗯，对，这是我关于圣事的三个讲座中的第二个。 But any who, um, yeah, this is the second of three, uh, presentations that I'm doing on the sacraments.
是的。 Yeah.
你们可能已经看过关于圣事性的内容了。 So, you may have already seen the idea of sacramentality.
接下来还有一个关于圣餐的讲座。 And then I have another one down the pipe that'll be on, uh, the Eucharist.
这些都是为了我和我们的新教朋友戴尔·格洛弗的一系列辩论做准备。 And this is all presentation for a pair of debates that I'm doing with, uh, our good Protestant friend, Dale Glover.
是的。 Yeah.
那一定会很有趣。 That's gonna be fun.
这些都会在这个频道播出。 Those are gonna be right here on the channel.
是两场辩论，对吧？ Two of them, right?
对。 Yep.
一场关于洗礼，一场关于主的晚餐。 One on baptism, one on the Lord's Supper.
很好。 Good deal.
大家请继续关注。 So y'all stay tuned for those.
更多信息即将公布。 More information coming up on them.
好，如果你准备好开始讲解了，我很期待。 Well, if you're ready to dive into the presentation, I'm excited.
好的。 Yep.
呃，我现在打开我的幻灯片。 Uh, I'm just gonna pull up my PowerPoint.
所以—— So-
好了。 There it is.
开始吧。 There we go.
呃，让大家知道，这次内容会很长。 So, um, just so everyone knows, this is gonna be a long one.
我尽可能地精简了，但还是有七十多张幻灯片。 I tried to abbreviate as best as I can, but I still went up to 70 plus slides.
所以，我希望大家坐得舒服点，因为我们要深入彻底地讨论这个主题。 So, I hope you guys are nice and comfortable, 'cause we're gonna really, um, you know, beat this topic to the ground.
主题是关于洗礼重生的圣经和历史论据。 So, the topic is a Biblical and historical case for baptismal regeneration.
呃，对于不熟悉这个词的人来说，洗礼重生的意思是洗礼带来救恩和新生。 So, uh, baptismal regeneration, for those who are unfamiliar with the term, is the idea that baptism brings about salvation and a new birth.
你们都听说过重生这个词，对吧？ So, you've all heard the term born again, right?
你知道，街头传教士会对人大喊「你重生了吗？」如果你是一 个很了解自己信仰的公教徒，这个问题的正确答案是「是的。 So, you know, you think about the street preacher who yells at people asking them, "Have you been born again?" Well, if you're a Catholic who understands your faith well, the correct answer to that question is, "Yes.
我在受洗时就重生了。」当然，如果你这样告诉街头传教士， 他们会感到困惑，因为他们从未把洗礼视为带来新生的事物。 I was born again when I was baptized." And of course, if you say that to the street preacher, they're gonna be confused, because they never thought of baptism as something that brings about the new birth.
但我会用圣经和教会历史向你们展示，若主愿意的话，为什么我们这样相信。 But I'm gonna show you, Lord willing, um, why we believe that using scripture and church history.
但主要还是基于圣经。 But more primarily on scripture.
呃，这将是一个分三部分的讲解。 So, uh, this is gonna be a three-part presentation.
第一部分是阐述公教会的信仰，我们将主要使用公教会要理来解释我们的信仰。 So, part one is the Catholic belief stated where we just go, uh, explain what it is that, uh, we believe using the catechism of the Catholic Church as our primary resource.
然后第二部分是历史概述，我们会讨论新教改革前后的情况。 Um, and then part two is a historical overview where we'll cover, um, both before and after the Protestant Reformation.
在改革之前，我们会看早期教会的信仰，改革之后，我们会看各种观点的兴起。 So, before the Reformation, we'll look at what the early church, uh, believed, and then after the Reformation, we'll look at the proliferation of viewpoints, uh, that came about.
第三部分是圣经与洗礼，我们会看圣经实际上是怎么说的。 And then, um, part three is the Bible and baptism, where we look at what scripture actually says.
我们会建立理解经文的解经原则。 So, we establish hermeneutical principles for understanding the text.
我们会讨论明确的洗礼经文和隐含的洗礼经文。 We talk about explicit baptism texts and implicit baptism texts.
呃，基本上，明确的洗礼经文就是经文中直接提到洗礼的。 So, uh, what that basically means is explicit baptism texts have baptism mentioned right there in the text.
隐含的洗礼经文并没有那么清楚地提到洗礼，但它们被解释为是指洗礼。 Implicit baptism texts don't mention baptism, uh, quite as clearly, but they've been interpreted as referring to baptism.
所以，呃，我想分别处理这两类经文。 So, uh, I want to deal with those two sets of texts separately.
那么让我们开始第一部分，阐述公教会的教义。 Uh, so let's dive into part one, the Catholic doctrine stated.
那么，我们到底相信什么？ So, what exactly is it that we believe?
我们需要确保我们的信仰观点清晰，这样我们最终…… We need to make sure that we're clear on our beliefs so that we end up...
呃，我们应该…… uh, we should...
我们不会歪曲自己的立场或造成误解。 we don't end up, um, straw manning ourselves or setting us up for misunderstandings.
首先，我们需要明确的是，我们施行洗礼是因为耶稣基督亲自 命令我们这样做，他在马太福音二十八章十九节中命令我们。 So, uh, to start off, we need to be clear about the fact that the reason we baptize is because Jesus Christ Himself commanded us to, and He commanded us to do this in Matthew Chapter 28 Verse 19.
「所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名 给他们施洗。」所以，我们施洗是因为耶稣告诉我们这样做。 "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." So, we baptize because Jesus told us to.
如果耶稣告诉你做什么，你就去做。 If Jesus tells you to do something, you do it.
现在，公教会要理为我们描述了洗礼对救恩的必要性。 Um, now, the catechism of the Catholic Church gives us a description of the necessity of baptism for salvation.
关键点在第1257节。 So, the key point is, uh, paragraph 1257.
1250几节是要理谈论洗礼和救恩关系的部分。 So, the 1250s is where the catechism talks about sal- uh, baptism and its relation to salvation.
这里说：「主亲自确认洗礼对救恩是必要的。 So, here it says the following, "The Lord Himself affirms that baptism is necessary for salvation.
他也命令门徒向万民宣讲福音并给他们施洗。」我们刚才在经文中看到了这点。 He also commands His disciples to proclaim the gospel to all nations and to baptize them." We just saw that in the passage earlier.
「对于那些已经听到福音并有可能要求接受这圣事的人来说，洗礼对救恩是必要的。 "Baptism is necessary for salvation for those to whom the gospel has been proclaimed and who have had the possibility of asking for this sacrament.
教会不知道除了洗礼之外还有什么方法能确保进入永福。 The church does not know of any means other than baptism that assures entry into eternal beatitude.
这就是为什么她要谨慎地履行从主那里领受的使命，确保所有可 以受洗的人都能从水和圣灵重生。」然后这最后一句话很重要。 This is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are reborn of water and the Spirit." And then this last sentence is very important.
它说：「神把救恩与洗礼圣事联系在一起，但他自己并不受 圣事的约束。」你可能会问，为什么要加上最后这句话？ It says, "God has bound salvation to the sacrament of baptism, but He Himself is not bound by His sacraments." Now, why is that last sentence there, you might ask?
这是神学中的一个原则，是关于恩典的常规途径和非常规途径之间的区别。 Well, uh, this is a principle, um, in theology, um, it's the distinction between ordinary and extraordinary means of grace.
通常，神是通过圣事来实现我们的救恩。 So, ordinarily God works through the sacraments, um, to affect our salvation.
但在特殊情况下，他可以不通过圣事赐予我们恩典。 So, under extraordinary circumstances, He can give us that grace without the sacraments.
所以，他可以在没有洗礼、圣餐或告解的情况下拯救一个人，但这不是他通常的做法。 So, He can save someone without baptism, without the Eucharist, without confession, um, but that's not His ordinary way of doing things.
通常，这种情况发生在某人无法接受圣事的时候。 Uh, usually, that happens in cases where it's not possible for someone to receive the sacrament.
比如说，有人没有被告知需要受洗，所以他们度过了整个基 督徒生活都没有受洗，因为他们错误地认为这是可选的。 Let's say, uh, someone was not informed that they needed to be baptized, uh, so they go through their entire Christian life without ever getting baptized because they mistakenly think that it was optional.
或者说有人知道他们需要受洗，但是他们住在阿富 汗中部或其他地方，周围没有人可以为他们施洗。 Or let's say someone does know that they need to be baptized, but I don't know, they live in the middle of Afghanistan or something and there's no one around who will baptize them.
所以，在他们的情况下，即使他们渴望受洗，但 无法接受洗礼，神仍然会赐给他们洗礼的恩典。 So, in their case, even though they desire baptism, they cannot receive it, yet God will still give them, uh, baptismal grace.
这就是我们有时所说的「渴望的洗礼」。这与那些故意忽视洗礼的人的情况是很不同的。 So, that's what we would sometimes refer to as baptism by desire.Now, that's a very different case from someone who deliberately, uh, neglects getting baptized.
我记得在我作为新教徒的那些年，我在一个浸信会教堂工作，我记得有一个女士。 I remember during my, uh, Protestant years, I was working at a Baptist church and I remember there was this, um, woman.
她二十多岁，还没有受洗。 She was in her mid-20s and she wasn't baptized yet.
我问她：「你为什么还没有受洗？」她只是说：「嗯，我还没有真正感觉到需要受洗。 Um, and I asked her, "Why haven't you been baptized?" And she just said, "Well, I haven't really felt the need to get baptized.
等我想要的时候就会去做的。」所以，你知道，有些人…… I'll get around to it eventually when I feel like it." So, you can tell that they're, you know, those who...
有些人并不认为这是迫切需要的。 There are some people who don't see the urgent necessity of it.
那么，这样的人不受洗能得救吗？ Now, can that person be saved without baptism?
谁知道呢？ Who knows?
也许是因为他们接受的教理教导不足，呃，他们有不可克服的无知。 Maybe it's by virtue of their poor catechesis, um, they have that invincible ignorance.
但我们不能想当然。 But we can't take that for granted.
我们应该告诉人们他们应该受洗。 We should tell people that they sh- ought to be baptized.
现在看下一张幻灯片。 Now, to the next slide.
在1279到1280节中有关于洗礼效果的进一步描述。 Um, there are some further descriptions of the effects of baptism in paragraphs 1279 to 1280.
这是关于洗礼的总结陈述。 This is the summary statement on baptism.
它说洗礼首先赦免原罪和所有本罪过。 It says that baptism, first, it grants forgiveness of original sin and all personal sins.
顺便说一下，这只适用于受洗前所犯的罪。 Uh, this only applies to sins committed before baptism, by the way.
对于受洗后的罪，你需要和好圣事。 Those after baptism, you need the sacrament of reconciliation for that.
它使人重生为神父的义子。 It makes one born again as an adopted son of God the Father.
这又一次提到了重生这个说法。 There's that born again language once again.
我们接下来会讨论这在圣经中的出处。 Um, and we'll talk about where that comes from in the Bible as we go along.
它使人加入教会，基督的身体。 It incorporates one into the church, the body of Christ.
所以，洗礼使你成为教会的一员。 So, baptism makes you a member of the church.
然后它在灵魂上印上一个不可磨灭的属灵印记，使人分别为圣以进行基督徒敬拜。 And then it imprints on the soul an indelible spiritual sign which consecrates one for Christian worship.
不可磨灭就是无法移除的意思。 So indelible means irremovable.
一旦有了这印记，就永远无法被移除。 Once it's there, it can never be taken away.
即使你后来放弃信仰，这印记仍然存在。 Even if you renounce the faith later on, the sign is still there.
我记得几年前，一些无神论者中流行进行「去洗礼」。 I remember, um, uh, among some atheists several years back, it was popular to do de-baptisms.
我不太确切知道「去洗礼」是什么，但这些无神论 者显然认为他们可以从灵魂中移除洗礼的印记。 I, I, I'm not exactly sure what a de- de-baptism entails but these atheists apparently thought that they could remove the mark of baptism from their soul.
首先，你们甚至不相信有灵魂，那为什么还要费这个劲？ Like, first of all, you don't even believe in a soul, so why bother?
第二，洗礼不是这样运作的。 Second, that's not how baptism works.
你真的无法做任何事来从你的灵魂中移除这个属灵印记。 There is literally nothing you can do to remove that spiritual sign from your soul.
它会永远存在。 It is there forever.
即使你拒绝基督下地狱，你也会带着那个不可磨灭的 属灵印记下地狱，想想看，这使你的沉沦更加悲惨。 Even if you reject Christ and go to hell, you go to hell with that indelible spiritual sign, which kind of makes your damnation doubly tragic if you think about it.
现在说完我们相信什么，我们也应该清楚公教徒不相信什么。 Um, now having said what we believe, it should be clear on what Catholics do not believe.
其中一些是我们在之前关于圣事性概念的讲座中讨论的原则的延伸。 And some of this, uh, is an extension of the principles that we discussed in the previous, uh, lecture on the idea of sacramentality.
首先，我们不相信洗礼是因为洗礼用水具有某种魔力而带来救恩。 First of all, we do not believe that baptism saves because of some magical property possessed by the baptismal water.
所以，呃，洗礼用水本身并没有什么救赎的特性。 So, uh, there's nothing inherently salvific about the water being used in baptism.
事实上，几乎任何水都可以使用。 In fact, pretty much any water can be used.
你可以用普通的自来水，倒在某人头上，说出正确的程式，他们就受洗了。 You can just, uh, grab ordinary tap water, uh, pour it on someone's head, say the right formula and poof, they're baptized.
我们不相信洗礼的救赎功效是独立于基督通过十字架赐下的恩典之外的。 Uh, we do not believe that baptism has saving efficacy apart from the grace of Christ which he bestows through the cross.
所以，如果有人试图告诉你要么是通过洗礼得救，要么是 通过基督得救，你可以告诉他们这是一个错误的二分法。 So, if anyone tries to tell you that you're either saved by baptism or that you're saved by Christ, you can tell them that's a false dichotomy.
与此相关的第三个误解是，洗礼是人的工作而不是基督的工作。 Uh, connected to that is the third misconception, that baptism is a work of man rather than Christ.
这不是受洗者的工作，因为他们只是顺服于这个仪式。 Well, it's not the work of the one being baptized because all they're doing is submitting, uh, themselves to the rite.
他们不是在给自己施洗。 They're not baptizing themselves.
这甚至也不是施洗者的工作，因为那个人只是一个工具。 It's not even the work of the one doing the baptism because that person is just an instrument.
最终，实际上是基督在施洗。 Uh, at the end of the day, it is actually Christ who baptizes.
所以，洗礼之所以能带来救恩，是因为这是基督自己的工作，而人只是工具。 So, baptism saves because it is the work of Christ Himself, uh, with human beings as instruments.
现在，第四个我们不相信的是，那些因为不是自己的过错而无法受洗的人就不能得救。 Now, the fourth thing that we don't believe is that a person who is unable to be baptized through no fault of their own cannot be saved.
这与我们之前说的神不受他的圣事约束有关。 So, this relates to what we just said earlier about how God is not bound by His sacraments.
最后，还有一个误解是认为受过洗的人可以随心所欲地生活还能上天堂。 And finally, there is the misconception that a baptized person may live however they want and still go to heaven.
现在，希望任何对信仰稍有认真的公教徒都知道事实并非如此。 Now, hopefully any Catholic who is even semi-serious about their faith, uh, would know that this is not the case.
但是，你知道，我必须说出来，因为总有一些人会想：「哦，我受过洗了。 Um, but, you know, uh, I have to put this out there because there is always the odd person who thinks, "Oh, I was baptized.
我不需要悔改。 I don't need to repent.
我不需要领圣餐。」这不是这样运作的。 I don't need to go to the Eucharist." That's not how it works.
事实上，你可能会失去在洗礼中领受的救恩恩典。 Uh, you can in fact forfeit the saving grace that you receive in baptism.
我们不相信一次得救永远得救。 We don't believe in once saved, always saved.
现在，在解释了我们作为公教徒的信仰之后，我们来到第二部分，即历史概述。 Now, having explained what we as Catholics believe, we get to part two, which is the historical overview.
所以，在我们讨论圣经之前，我们需要讨论这个观念是如何在历史中发展的。 So, um, before we talk about scripture, we need to talk about how this idea was developed through history.
所以，我们需要注意的一个重要点是，这是一个很早就出现的信仰 ，而且在基督教历史的大部分时期，几乎所有人都持有这个信仰。 So, one of the important notes that we need to make is that this is a belief that came very early on and for most of Christian history was actually held by almost everyone.
关于这个主题的一个主要学术著作是埃弗雷特·弗格森的 《早期教会的洗礼：前五个世纪的历史、神学和礼仪》。 So, one of the chief, um, scholarly works on this topic is Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries by Everett Ferguson.
埃弗雷特·弗格森是基督会教派的一位教会历史学家。 So, Everett Ferguson is a, uh, church historian from the, uh, Churches of Christ denomination.
他们是一个很有趣的群体，因为他们是从小就是浸信会信徒，所以他们不给婴儿施洗。 Uh, they're a very interesting group because they're cradle Baptists, so they don't baptize infants.
但他们确实相信洗礼重生。 But they do believe in baptismal regeneration.
所以，埃弗雷特·弗格森确实对洗礼重生有一些倾向性。 So, Everett Ferguson does have a bit of a bias in favor of baptismal regeneration.
但他仍然是一位非常严谨的学者，任何读过这本书的人都可以证明这一点。 But he's still a very thoroughgoing scholar as anyone who has read this book can attest.
所以，无论你同意与否，你都不能否认他工作的细致性。 So, regardless of whether you agree or disagree, you can't deny, um, the thoroughness of his work.
在第854页，弗格森给我们总结了早期教会对洗礼的看法，他是这样说的。 So, in page 854, uh, Ferguson actually, um, gives us a summary statement on the early church's view on baptism, and he says this.
「新约和早期基督教文献在赋予洗礼救赎意义这一点上几乎是一致的。 "The New Testament and early Christian literature are virtually unanimous in ascribing a saving significance to baptism.
只有古代教会中少数边缘异端试图淡化新生。 Only a few fringe heretics of the ancient church ta- tried to dehydrate the new birth.
主流基督教作者之间的主要差异在于不同个人对洗礼对救恩的必要性的肯定程度。 The main variation among mainstream Christian authors was in how strongly different individuals affirmed the necessity of baptism for salvation.
这个要求的主要明确例外是那些在受洗前为信仰殉道的人。」这一点很重要。 The major explicit exception to this requirement was for martyrs who died for a confession of faith prior to receiving baptism." So, this is very important to note.
特兰多大公会议有一个术语叫做「教父一致同意」。 So, there's a term, uh, from the Council of Trent called the unanimous consent of the fathers.
基本上，这意味着如果所有教父都一致认同某件事，那么你就必须凭信心接受它。 Basically, it means, you know, uh, if something is held unanimously by all the church fathers, then you're bound to accept it by faith.
关于哪些信仰实际上属于这个类别还有一些疑问，因为早期教父在很多事情上都有分歧。 And there is some question about what beliefs actually count under that category because the early church fathers disagreed about a lot of things.
但如果说有一件事真正得到了教父们的一致同意，那就是洗礼带来救恩的信仰。 But if there is one thing that can truly be said to have, uh, the unanimous consent of the fathers, it is the belief that baptism saves.
在早期教会中你能找到的唯一例外就是诺斯底派异端，比如马吉安派，他们 认为物质是低等的，所以他们会说：「水怎么能拯救你呢？」但是一旦你不 考虑诺斯底派，只考虑正统的基督徒，那么他们每一个人都确认洗礼重生。 我们可以看到这是很早就有的，所以我要给你们展示一些我们最早的见证。 The only exception, uh, that you could find in the early church would be, like, Gnostic heretics such as the Marcionites who held to an inferior view of physical matter because then they would say, "Well, how could water save you?" But once you disregard the Gnostics and you only think about Orthodox Christians, then every single one of them affirmed baptismal regeneration.And we can see that this was very early on, so I'm just gonna show you some of the earliest witnesses that we have.
首先是《巴拿巴书信》，这实际上不是圣巴拿巴写的， 但被归于他名下，写于公元120年至132年之间。 So, first you have the Epistle of Barnabas, which is not really written by St. Barnabas but it was ascribed to him, and it was written between AD 120 and 132.
在某一处，它谈到洗礼带来救恩。 And at one point, it talks about baptism being salvific.
在第11章是这样说的。 In chapter 11 it says this.
「让我们探究主是否预先指明了关于水和十字架的事。 "But let us inquire whether the Lord took care to signify beforehand concerning the water and the cross.
关于水，经上写到以色列人，他们不愿接受带来罪得赦免的洗礼， 反而要为自己建造。」所以，他在这里是在对犹太人进行抨击。 Now, concerning the water, it is written in reference to Israel, how that they would not receive the baptism which bringeth remission of sins, but would build for themselves." So, he's making a polemic against the Jews here.
在这个过程中，他谈到洗礼是带来救恩的事物。 And in the process, he talks about, uh, baptism as something salvific.
他并不是在论证洗礼带来救恩。 And he's not trying to argue for baptism being salvific.
他认为这是理所当然的。 He takes it for granted.
他相信这是他的听众已经接受的事情，所以他把它当作他们之间的共识。 He believes that this is something that his audience already accepts, so he, uh, has it as a commonplace between them.
在同一章后面，他说：「我们带着罪恶和污秽进入水中，从水中上来 时心里结出果实，我们在圣灵里将敬畏和盼望寄托在耶稣身上。」之 后是《黑马的牧人书》，写于稍晚的公元140年至154年之间。 Later on in that same chapter, he says, "We go down into the water, laden with sins and filth, and rise up from it bearing fruit in the heart, resting our fear and hope on Jesus in the Spirit." After that, you have the Shepherd of Hermas, which is slightly later, between AD 140 and 154.
这是一系列异象，据说是属于一位名叫黑马的早期基督徒。 So, this is a series of visions ascribed to, um, a certain early Christian named Hermas.
在某一处，有一段很有趣的陈述。 And at one point, it has this very interesting statement.
关于在他异象中出现的一位女士，是这样说的。 It says this, um, in reference to a certain lady that appears in his vision.
「我问她：『夫人，为什么这塔建在水上？』她说：『我之前告诉过你。 "I asked her, 'Wherefore is the tower builded upon waters, lady?' 'I told thee so before,' said she.
你确实在认真询问。 'And indeed, thou dost inquire diligently.
通过你的询问，你发现了真理。 So, by thy inquiry, thou discoverest the truth.
那么听我说为什么这塔建在水上。 Hear then why the tower is builded upon waters.
因为你的生命是并将要通过水得救，但这塔是建立在全能和荣耀之名 的话语上，并由主人看不见的能力加固。』」所以，《黑马的牧人书 》谈到通过水得救，每个评论这段经文的学者都同意这是指洗礼。 It is because your life is saved and shall be saved by water, but the tower has been founded by the word of the almighty and glorious name, and is strengthened by the unseen power of the master.'" So, uh, the Shepherd of Hermas talks about salvation by water and every scholar who has commented on this passage agrees that it is a reference to baptism.
然后是公元155年至157年的圣游斯丁殉道者。 And then you have St. Justin Martyr in AD 155, uh, to 157.
这很有趣，因为游斯丁殉道者是新约之外第一个使用「 重生」这个词的人。他使用这个词的语境也很有趣。 Now this is very interesting because, uh, Justin Martyr is the first person outside of the New Testament to use the phrase, "born again." And it's very interesting in what context he says it.
在他的《第一护教书》第61章中，他是这样说的。 In, it's in his First Apology, chapter 61, uh, and he says this.
「为了使我们不再作必然和无知的儿女，而成为选择和知识的儿女，并在水中获得先前所 犯罪的赦免，对那选择重生并已悔改其罪的人，要奉神父和宇宙之主的名，带领要受洗的 人到水边，只用这名称呼他。」所以，他说通过洗礼之水的人就重生了并获得罪的赦免。 "In order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the forgiveness of sins formally committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and the Lord of the Universe, he who leads to the water the person that is to be washed, calling him by this name alone." So, he's saying that the person who goes through the waters of baptism is born again and receives forgiveness of sins.
所以，早期教会几乎所有人都这样认为，到了中世纪这个观点得到了更详细的阐述。 So, pretty much everyone in the early church thought this and, uh, it gets more elaborated on once you get to the middle ages.
比如，你看圣托马斯·阿奎那，如果你看《神学大全》第一部分，他谈到了这点。 So, uh, you go to St. Thomas Aquinas, for example, and if you go to Pars Prima, uh, he talks about that.
哦，还有一个见证。 Oh, one more, um, witness.
在我们讲到托马斯·阿奎那之前，我差点忘了。 I almost forgot before we get to Thomas Aquinas.
我还想提到一个人，就是圣依勒内，他在他的一篇我们 现在已经没有完整版本的著作片段中说了以下内容。 There's one more person I want to bring in here and it, St. Irenaeus, who said the following in a fragment of one of his other writings, uh, that we no longer have in full.
这大约是在公元170年。 Uh, and this is around AD 170.
他是这样说的。 He says this.
「经上说『他在约旦河里沐浴了七次。』」这是圣依勒内在 评论列王纪下中乃缦的故事，他把这看作是洗礼的预表。 "And did himself," says scripture, "seven times in Jordan." So, this is, uh, St. Irenaeus commenting on the story of Naaman in 2 Kings, uh, he see- which he sees as a type of baptism.
他说：「古时乃缦患麻风病，在受洗时得洁净， 这不是没有意义的，而是作为对我们的指示。 And he says, "It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but it served as an indication to us.
因为我们在罪中如同麻风病人，通过圣水和呼求主的名 从我们的旧过犯中得洁净，在灵里重生如同新生婴儿。 For as we are lepers in sin, we are made clean by means of the sacred water and the invocation of the Lord from our old transgressions, being spiritually regenerated as newborn babes.
正如主所宣告的：『人若不是从水和圣灵生的，就不能进神的国。』」所 以注意，约翰福音第三章关于重生的经文是直接与洗礼联系在一起的。 Even as the Lord has declared, 'Except a man be born again through water and the spirit, he shall not enter into the kingdom of heaven.'" So, notice that, uh, passage from John 3 about being born again is being connected directly to baptism.
当我们在这个讲座结束时讲到那段经文时，请记住这一点。 Keep that in mind when we get to that passage towards the end of this presentation.
早在依勒内的时代，这就被认定为是一段关于洗礼的经文。 Um, as early on as Irenaeus, that was identified as a baptismal text.
所以，早期教会认为这个信仰是理所当然的，他们并没有太多详细阐述，但到 了中世纪，你有经院哲学家如阿奎那，他们真正详细阐述了洗礼重生的教义。 So, um, the early church took this belief for granted and they didn't really elaborate on it so much, but once you get to the middle ages, you had the scholastics such as Aquinas, who really fleshed out the doctrine of baptismal regeneration.
抱歉，不是第一部分，是第三部分第61问，谈论洗礼圣事的效果。 And you get to, um, sorry, it wasn't Pars Prima, it was, um, uh, Pars Tertia, uh, question 61, which talks about the effects of the sacrament of baptism.
在这个问题下基本有10点，让我简单总结一下。 And there are basically 10 points under that question, so just to give a short summary.
如果有人想要，可以去读完整的内容。 If anyone wants, uh, go and read the thing in full.
这很有趣。 It's very interesting.
所以，阿奎那的《神学大全》提出的10点是：第一，洗礼除去所有罪。 So, the 10 points that, uh, Aquinas' Summa raises are, first, baptism takes away all sins.
第二，人通过洗礼从所有罪罚中得释放。 Two, man is freed from all debt of punishment by baptism.
第三，只有原罪的惩罚，即 Number three, only the penalty of original sin, i.e.
私欲，在今生不会被除去，但在复活时会被除去。 concupiscence, is not taken away in this life, but will be at the resurrection.
所以，第三点基本上解释了为什么我们在受洗后仍然有犯罪的倾向。 So, third point basically explains why do we still e- have a tendency to sin even after baptism.
这是因为原罪的那个特定部分将在复活时被除去。 Uh, it's because that particular element of original sin will be taken away at the resurrection.
第四，洗礼赐予圣灵的恩典和从基督流出的美德的丰盛。 Number four, baptism grants the grace of the Holy Spirit and the fullness of the virtues that flow from Christ.
第五，重生后，受洗的人因此能够行出美德。 Number five, being born again, the baptized are thereby enabled to perform acts of virtue.
第六，儿童在洗礼中也领受恩典和美德。 Uh, number six, children also receive the grace and virtues at baptism.
第七，洗礼打开天国的大门。 Number seven, baptism opens the gates to the kingdom of heaven.
抱歉，第七点。 Uh, sorry, number seven.
第八，洗礼的基本效果，即 Number eight, the essential effect of baptism, i.e.
属灵生命的开始，适用于所有受洗的人。 the beginning of spiritual life, applies to all who are baptized.
现在，最后两点很有趣。 Now, the last two are kind of interesting.
第九点说：「只有不诚实可能阻碍洗礼的效果。」所以，基本上，如果有人受 洗，但在他们心里抗拒洗礼的恩典，那么洗礼就不会在他们身上带来新生。 Uh, in number nine it says, "Only insincerity may hinder the effect of baptism." So, basically, uh, if someone gets baptized, but in their heart they're resisting the grace of that baptism, then it doesn't bring about the new birth in them.
所以，这是我们不相信强迫人受洗的原因之一，因为我知道有些…… So, this is one of the reasons why we don't believe in forcing people to be baptized, because I know some...
我，我有一个…… I, I have a...
这实际上是我最近和一个朋友讨论过的。 This is actually a discussion that I've had with a friend recently.
他是一个从伊斯兰教皈依的人，他谈到也许可以秘密给他的家 人施洗，比如在他们不注意时向他们洒水，然后念洗礼的话。 He's a convert from Islam and he talks about maybe secretly baptizing his family members, like sprinkling water on them without them noticing it, and then reciting the baptismal words.
但根据阿奎那的说法，这是无效的。 And according to Aquinas, it doesn't count.
只有当受洗的人同意时才有效。 It only counts if the person being baptized consents to it.
所以，没有这种同意，洗礼的效果就会受到阻碍。 So, without that consent, the effect of baptism is hindered.
但第十点很有趣。 But number 10 is interesting.
它说：「当不诚实的人放弃不诚实时，洗礼就会对他们生效。」换句 话说，如果你给一个不诚实的人施洗，而他们后来悔改了这种不诚实 ，决定他们确实想成为基督徒，好消息是他们不需要再次受洗。 It says, "Baptism becomes efficacious on the insincere when their insincerity ceases." So, in other words, if you baptize someone who is insincere and they later on, uh, repent of that insincerity and decide that they do want to be Christians after all, the good news is they don't have to go through the baptism again.
他们之前已经接受的洗礼在那时就会生效。这就是阿奎那对洗礼的看法 的总结，这也是所有西方基督徒在改革之前基本上认为理所当然的。 The baptism they already received previously, uh, takes effect at that point.So, uh, that is the summary of Aquinas' view on baptism and that was what all western Christians basically took for granted up until The Reformation.
当时情况发生了动摇，因为出现了所有这些不同的新教团体，他们都有不同的洗礼神学。 That's when things got shook up because then you've got all these different Protestant groups and they all had a different theology of baptism.
所以这就是共识破碎的地方。 So this is where the, um, this is where the shattering of the consensus takes place.
当你看改革运动时，新教徒中基本上有三个思想流派。 Uh, when you look at The Reformation, there were basically three streams of thought, uh, among the Protestants.
第一个流派由路德宗和圣公会代表，他们继续认为洗礼重 生是真实的，所以路德宗和圣公会相信洗礼带来救恩。 So, the first stream represented by the Lutherans and the Anglicans continued to hold that baptismal regeneration is true, so Lutherans and Anglicans believed baptism saves.
所以我们在这点上是一致的。 Uh, so we agree on that.
改革宗传统，由加尔文代表，你知道，包括荷兰改革宗、长老会和改革宗浸信会。 The reformed tradition, uh, represented by, um, Calvin, um, so ƒ, you know, you got the Dutch Reformed and the Presbyterians and the Reform Baptists.
他们拒绝洗礼重生，但仍然持守洗礼作为恩典途径的圣事观念。 They reject baptismal regeneration, but they still hold to a sacramental notion of baptism as an mean of grace.
换句话说，洗礼仍然对你产生某些作用。 So, in other words, baptism still does something to you.
它仍然在你的灵魂中带来恩典，但他们不会说它使你重生。 Uh, it still brings about grace in your soul, but they wouldn't say that it makes you born again.
最后，再洗礼派传统完全拒绝洗礼重生，对他们来说，洗礼只是公开认信和向神宣誓效忠。 And then finally, the Anabaptist tradition rejects baptismal regeneration outright, and for them baptism is just a public confession of faith and a swearing of allegiance towards God.
这与他们拒绝婴儿洗礼是相辅相成的，所以，大多数情况下，拒 绝洗礼重生和拒绝婴儿洗礼是相辅相成的，但也有一些例外。 So, this goes hand in hand with their rejection of infant baptism, so, uh, for the most part rejection of baptismal regeneration and rejection of infant baptism go hand in hand, but there are some exceptions.
所以，在改革宗传统中，正如我刚才提到的，他们拒绝洗礼重生，但除了改革宗浸信会 之外，他们大多数仍然给婴儿施洗，他们只是有不同的神学来支持他们的婴儿洗礼。 So, in the reformed tradition, as I just mentioned, they reject baptismal regeneration, but most of them, with the exception of Reformed Baptists, still baptize infants, they just have a different theology undergirding their infant baptism.
我提到了坎贝尔派运动，包括基督会，他们施洗…… And I mentioned the Campbellite movement, uh, including the Churches of Christ who baptized...
他们拒绝婴儿洗礼但确认洗礼重生，所以从这个意义上说他们有点特别。 who rejected infant baptism but they affirmed baptismal regeneration, so they're kind of odd in that sense.
呃，我想提供一些代表性的引文来展示每个传统对洗礼的看法。 Uh, so, uh, I just want to present a few representative quotes to show you what each tradition says about baptism.
路德宗传统在《奥格斯堡信条》第九条中是这样说的：「关于洗礼 ，我们教导说它对救恩是必要的，通过洗礼神的恩典得以赐下，而 且儿童应当受洗，他们通过洗礼被献给神，被接纳进入他的恩典。 So, the Lutheran tradition says this in the Augsburg Confession, Article IX, it says this, "Of baptism, we teach that it is necessary t- to salvation and that through baptism is offered the grace of God, and that children are to be baptized who, being offered to God through baptism are received into his grace.
我们谴责再洗礼派不允许儿童受洗，并说儿童不受洗也能得救。」所以，你 知道，一个公教徒看到《奥格斯堡信条》的这部分会说：「是的，阿们。 We condemn the Anabaptists who d- do not allow the baptism of children and say that children are saved without baptism." So, you know, a Catholic can look at this part of the Augsburg Confession and be like, "Yes, Amen.
我们百分之百同意这点。」呃，路德的《小问答》实际上有更 长的关于洗礼重生的讨论，但为了简洁起见我们不会涉及。 We 100% agree with that." Uh, Luther's Small Catechism actually has an even lengthier discussion, um, of baptismal regeneration but we won't cover that for brevity's sake.
现在圣公会传统说了类似的话。 Now the Anglican tradition says something similar.
你看看克兰麦尔写的《三十九条信纲》。 Uh, you look at the Thirty-Nine Articles of Religion which were penned by Cranmer.
很有趣的是，克兰麦尔有点像加尔文派，但在圣事方面 ，他的观点仍然相当公教，至少在洗礼方面是这样。 And it's very interesting 'cause Cranmer was kind of a Calvinist, but when it came to the sacraments he w- was still quite Catholic in his outlook, at least when it came to baptism.
所以，在第27条他是这样说的：「洗礼不仅是信仰的标志和区别的记号，藉此基督徒与未 受洗的人区分开来，而且也是重生或新生的标记，藉此作为工具，那些正确接受洗礼的人被 接入教会，罪得赦免的应许和我们藉圣灵成为神的儿子的收养都有形地被签署和印证。 So, in Article 27 he says this, "Baptism is not only a sign of profession and mark of difference whereby Christian men are discerned from others that be not christened, but it is also a sign of regeneration or new birth, whereby as by an instrument they that receive baptism rightly are grafted into the church, the promises of forgiveness of sin and of our adoption to be the sons of God by the Holy Ghost are visibly signed and sealed.
信心得到确认，恩典因向神祈祷而增加。」所以，根据圣公会，洗礼是一个有效的标记。 Bas- faith is confirmed and grace is increased by virtue of prayer unto God." So, uh, according to Anglicanism, baptism is an efficacious sign.
所以，有效的标记基本上意味着它不仅表示某事，而且也带来它所表示的事。 So, efficacious sign basically means that it signifies something but also brings about what it signifies.
所以，它不仅仅是代表某事。 So, it's not just representing something.
现在，你看到改革宗传统，这就是开始出现分歧的地方。 Um, now, you get to the reformed tradition and this is where, uh, you start to see a divergence.
所以改革宗传统中一个主要的信仰告白是《威斯敏斯特信条》，长老会使用 这个，改革宗浸信会也持守这个的修改版本，叫做《伦敦浸信会信条》。 So one of the principle, um, confessions of faith in the reformed tradition is the Westminster Confession which is used by, uh, Presbyterianism and Reformed Baptists hold to a modified version of this as well, uh, called The London Baptist Confession.
在关于洗礼的部分，第28章第五和第六段是这样说的。 And in the section on baptism, it says this, uh, chapter 28, paragraphs five and six.
第五段说：「虽然藐视或忽视这个圣事是大罪，但恩典和救恩并非与之不可分割地连接， 以至于没有它就没有人能重生或得救，或所有受洗的人都无疑重生。」所以现在你看到洗 礼和重生之间有了分离，而之前改革前的教导是洗礼总是带来重生，除非你不诚实。 So paragraph five says, "Although it e- be a great sin to contemn or neglect this ordinance yet grace and salvation are not so inseparably annexed onto it as that no person can be regenerated or saved without it, or that all that are baptized are undoubtedly regenerated." So now you get a separation between baptism and regeneration, uh, whereas the previous teaching, uh, pre-Reformation was that baptism always regenerates, unless you're insincere.
改革宗的教导是洗礼只在你是选民之一时才带来重生。 The reformed teaching is that baptism only regenerates if you're one of the elect.
所以这有点像是拒绝洗礼重生但又不是完全拒绝，所以两者之间仍然有某种联系。 So there's kind of a rejection of baptismal regeneration but not a full one, so there's still some kind of a link between the two.
而且这背后还有一整套圣约神学，他们会给婴儿施洗，但他们认识到不 是所有的婴儿都是选民，所以他们要等着看洗礼的恩典是否真的实现。 Um, and there's a whole theology of covenant behind this too where they would baptize their infants but they recognize that not all their infants are elect so they're gonna wait and see to see if the grace of baptism actually, um, bring, is brought about.
在第六段说：「洗礼的功效并不局限于施行的那一刻。」换句话说，你可以受 洗，但洗礼的恩典可能不会在那一刻影响你；它可能在生命的后期才显现。 Um, now in paragraph six it says, "The efficacy of baptism is not tied to that moment of time wherein it is administered." In other words, you can be baptized and yet the grace of baptism might not actually, um, affect you right at that very point; it could be way later in life.
接着说：「然而，通过正确使用这圣事，所应许的恩典不仅被提供，而且真 正由圣灵向那些人显明和确认，无论是成年人还是婴儿，这恩典按照神自己 旨意的计划在他所定的时候属于他们。」所以他们确实相信圣事恩典。 And it goes on to say, "Yet notwithstanding by the right use of this ordinance, the grace promised is not only offered but really exhibited and confirmed by the Holy Ghost to such, whether of age or infants, as that grace belongeth unto according to the counsel of God's own will in his appointed time." So they do believe in sacramental grace.
他们相信洗礼确实对你产生某些作用。 They believe that baptism, um, does something to you.
它帮助你的基督徒生活；他们只是不会说它使你重生，或至 少不会说它使每个人都重生，或说它在那一刻就使你重生。 Uh, it aids you in the Christian life; they're just not gonna say that it makes you born again, or at least that it makes everyone born again or that it makes you born again at that very moment.
这很复杂，但如果你接受改革宗救恩论的内在逻辑，这就有点说得通了。 It's complicated but it kind of m- makes sense if you accept the internal logic of reformed soteriology.
现在当代福音派的观点基本上就是再洗礼派观点的扩大版，你可以在《浸信会 信仰与信息》中看到这点，这是美国最大的新教宗派南方浸信会的信仰声明。 Um, now the contemporary evangelical view is basically the Anabaptist view writ large, and you see this in the Baptist Faith and Message which is the statement of faith of the Southern Baptist Convention, the largest Protestant denomination in the USA.
根据他们的说法，洗礼是你做的事，因为神告诉你要这样做，但它不能拯救你。 Um, so according to them baptism is something you do because God told you to do it but it doesn't save you.
在他们关于洗礼的部分是这样说的：「基督教的 洗礼是信徒奉父、子、圣灵的名受浸在水中。 So in their section on baptism, it says this, "Christian baptism is the immersion of a believer in water in the name of the Father, the Son and the Holy Spirit.
这是一个顺服的行为，象征信徒对被钉十字架、被埋葬和复活的救主的信心 ，象征信徒向罪死，旧生命被埋葬，并在基督耶稣里复活，行在新生命中。 It is an act of obedience symbolizing th- the believer's faith in a crucified, buried and risen Savior, the believer's death to sin, the burial of the old life and the resurrection to walk in newness of life in Christ Jesus.
这是对他相信最后死人复活的见证。 It is a testimony to his faith in the final resurrection of the dead.
作为教会的圣事，这是获得教会会员资格和领受主的晚餐的先决条件。」所以，浸信会的观 点是，洗礼不能拯救你，对基督的信心拯救你，然后你受洗是为了向世界宣告你的信心。 Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper."So, the Baptist view is, Baptism doesn't save you, faith in Christ saves you, and then you get baptized to declare your faith to the world.
所以，是的，在浸信会传统中，你会看到一些变 化，但这或多或少概括了他们大多数人的信仰。 Um, so, yeah, within the Baptist tradition, you'll get some variations but this more or less encapsulates what the vast majority of them believe.
我能想到的唯一例外是改革宗浸信会，他们仍然持守某种形式的洗礼恩典。 The only odd man out I can think of would be Reform Baptists who would still hold to some form of baptismal grace.
事实上，我相信有一本书，我想标题是《不仅仅是象征》，谈到洗礼…… Um, in fact, I believe there was a book, uh, and I think the title was More Than A Symbol, which talked about baptismal...
谈到18和19世纪改革宗浸信会中对洗礼恩典的信仰。 belief in baptismal grace among Reform Baptists, um, in the 19th and 18th centuries.
但是，你知道，那是另一个故事了。 But, you know, that's another story.
所以，总的来说，在改革之前，基督徒们几乎一致认为洗礼带来救恩和罪的赦免。 So, in summary, before the Reformation, there was virtual unanimity among Christians that Baptism grants salvation and forgiveness of sins.
改革之后，一些新教宗派继续教导洗礼带来救恩，而其他人则拒绝这个教义。 After the Reformation, some protestant denominations continued to teach that baptism saves while others have rejected this doctrine.
那些拒绝洗礼重生的人有责任解释为什么他们的 观点在教会历史的前1500年中是不存在的。 Those who reject baptismal regeneration have a burden to show why their view was absent from the first 1500 years of church history.
所以，这是我想给任何拒绝洗礼重生的新教徒听众的重点。 So, this is the punchline, uh, that I want to give to any Protestants listening who reject baptismal regeneration.
你真的要问问自己，你的观点在教会历史的前1500年在哪里？ You really got to ask yourself, where was your view in the first 1500 years of church history?
为什么在再洗礼派出现之前，没有人这样看？ Why is it that no one saw this way, um, before the Anabaptists came along?
你知道，他们是不是没有正确读圣经？ You know, were they just not reading the Bible properly?
他们是不是错过了明显存在的东西？ Uh, did they miss what was obviously there?
或者，如果你真的读圣经，并记住它的上下文和它在历史 上被理解的方式，洗礼重生的解释是相当不可避免的。 Or, could it be that if you really read the Bible and you keep in mind its context and the way it's been understood, uh, throughout history, the baptismal regeneration r- regenerationist interpretation is pretty inescapable.
这实际上与我们将如何解释圣经有关，我们将在第三部分，圣经与洗礼中讨论这点。 Uh, that's actually related to, uh, how we're gonna interpret the Bible which we'll get to as we get to part three, the Bible and Baptism.
所以，这就是我们要讲的主要内容。 So, this is where we get to the bulk of the presentation.
所以，我们要讨论圣经到底是如何教导这个主题的。 So, uh, we're gonna talk about what exactly does the Bible teach about this topic.
但在我们讲到那里之前，我们需要讨论解经学。 So, before we get there though, we need to talk about hermeneutics.
解经学当然是我们如何解释圣经，或者我们用来解释经文的原则。 So, hermeneutics is, of course, how we interpret the Bible or the principles that we use to explain the text.
我要提出，为了理解所有与洗礼相关的经文，我们需要记住三个原则。 And I'm going to propose that in order to understand all the texts related to baptism, there are three principles that we need to keep in mind.
我喜欢把这些称为简约原则、规范性原则和历史原则。 And I like to call these the principle of parsimony, the principle of normativity and the principle of history.
第一个是简约原则，它说，除非有令人信服的理 由，否则应该选择最简单、最不复杂的解释。 So, number one is the principle of parsimony which says, the simplest, least convoluted explanation is to be preferred unless there is compelling reason to do otherwise.
所以，基本上，我们是在将奥坎的剃刀应用于我们的释经。 So, basically, we're applying Ockham's Razor to our exegesis.
因为有许多经文你可以用两种不同的方式来读，但其中一种比另一种更明显。 Because there are many texts where you can kind of read it two different ways but one of them is more obvious than the other.
我要说，除非有真正严重的理由不采用更明显的解释，我们就应该坚持那个解释。 And I would say that unless there's a really serious reason to not, uh, take the more obvious interpretation, we should just stick to that.
这在我们考虑洗礼重生时非常重要的原因是，我要论 证，大多数教导洗礼重生的经文实际上相当清楚。 Um, and the reason why this is very important when we're considering baptismal regeneration is I'm gonna argue that most of the passages that teach baptismal regeneration are actually quite clear.
就像，不需要任何特殊的释经技巧就能得出这些经文认为洗礼带来救恩的结论。 Like, it doesn't take any special s- um, exegetical, um, maneuvers to conclude that these passages think baptism saves.
如果你只是按字面意思读，你就会得出这个结论。 It's like if you just read them at face value, that's the conclusion you'll get.
现在，有其他经文我们需要应用第二个原则，就是规范性原则。 Now, there are other passages where we need to apply the second principle, which is the principle of normativity.
我们必须…… We must...
它说，我们必须看什么是被认为正常的，而特殊情况不应被视为推翻这个规则。 Which states, we must look at what is considered normal and exceptional cases, uh, should not be seen as overthrowing this rule.
现在，这与洗礼相关是因为，你总会听到反对这个 教义的人说，好吧，有些人不通过洗礼也得救了。 Now, why this is relevant to baptism is because, um, you'll always hear among, um, objectors to the doctrine that, well, there are cases where people are not s- are saved apart from baptism.
你知道，想想十字架上的强盗，他没有受洗。 You know, think about the thief on the cross, he wasn't baptized.
想想哥尼流，他得救了，然后在得救之后才受洗。 Think about Cornelius, he was saved and then he was baptized after he was saved.
这是否意味着我们不能真正把洗礼与救恩联系起来？ Uh, does this mean that we can't really connect baptism to salvation?
嗯，不，不一定。 Well, no, not necessarily.
首先，我们已经确定神不受圣事的约束，所以他绝对可以这样做。 First of all, we already established that God is not bound by the sacraments, so He can absolutely do that.
第二，即使神偶尔在洗礼之外拯救人，这并不意味着他总是那样做。 Second, um, even if God does occasionally save people apart from baptism, that doesn't mean that He is always doing it that way.
我们不应该把这些看作是规则的例外。 We shouldn't see these as exceptions to the rule.
所以，这对叙事性经文特别重要，因为你读到某 事发生的叙述，并不意味着发生的事是常规的。 So, this is especially relevant for narrative passages because just because you read a narrative of something happening, doesn't mean the thing that happened is a regular occurrence.
可能那件事只发生过那一次或几次。 It could be that that thing that happened just happened that one time or a couple other times.
如果你读圣保罗的书信，这些通常更适合建立规范性的规则，因为他真正展开了教导。 Uh, if you read, uh, St. Paul's letters, those are generally better for establishing rules for normativity because then you know, because then he really unpacks the teaching.
叙事，不是说你不能从圣经的叙事部分，如使徒行传 中得出教导，但这些充其量只是表达教义的轶事。 Um, narrative, it's not that you can't derive teaching from narrative sections of the Bible, such as Acts, but that, um, those are anecdotal for expressing doctrines at, at best.
最后是历史原则。 And then finally, the principle of history.
所以，为什么我们在讲到这点之前要讨论教会历史？ So, why did we discuss church history before we got to this point?
这是因为我们需要考虑这些经文是如何被理解的。 Well, it's because, uh, we need to take into account how these passages are understood.
在前两个原则没有为我们建立明确规则的情况下，第三个原则就发挥作用了。 Um, in cases where the first two principles, uh, do not establish, uh, for us a definitive, um, rule, the third principle comes into play.
应该优先考虑早期教父是如何理解一段经文的。 How the early church fathers understood a passage is to be preferred.
这在我们讨论隐含的洗礼经文时尤其重要。 Uh, and this is especially the case when we talk about, uh, the implicit baptism texts.
所以记住，我说过有隐含和明确的洗礼经文。 So remember, I said there were implicit and explicit baptism texts.
对于隐含的洗礼经文，如果你试图应用简约原则，似乎洗礼和非洗礼的解释权重是相等的。 Well, the implicit baptism texts, uh, if you try to apply the principle of parsimony to it, it would seem that the baptismal and non-baptismal, um, interpretations can be weighted equally.
所以历史原则在这种情况下可以作为决定性因素。 M- so the principle of history can act as a tie-breaker in that case.
这里要注意，我们讨论了解经原则，现在我们需要 讨论一个具体的词，就是「施洗」这个词本身。 Uh, and a note here, so we talked about hermeneutical principles, we need to now talk about a specific word and that is the word "to baptize" itself.
在希腊文中，这个词是ʹβαπτίσω，我在这里用希腊字母写出来了。 So, in Greek, that's the word ʹβαπτίσω, which I've put here in Greek letters.
你会注意到一些反对洗礼重生的人会试图论证ʹβαπτ ίσω这个词在某些情况下的含义与你可能认为的不同。 And this is one of the things that you'll notice with some, uh, opponents of baptismal regeneration, they will try to argue that word ʹβαπτίσω in some cases means something other than what you might think it means.
他们会说：「哦，你知道，这是圣灵的洗礼，不是水的洗礼。」事实上， 每当有人开始经常谈论水的洗礼并使用这个词时，你就应该立即警惕。 They'll say, "Oh, you know, it's spirit baptism, not water baptism." In fact, whenever somebody starts, uh, talking about water baptism and using the term water baptism, uh, on a regular basis, your alarm bells should immediately go off.
因为首先，你在圣经中从未看到水的洗礼这个词。 Because the phrase water baptism, first of all, you never see the phrase water baptism in the Bible.
第二，提到水的洗礼是多余的，我很快就会解释为什么是这样。 Uh, second, it is, uh, superfluous to refer to water baptism and I'm gonna explain shortly why that's the case.
所以，ᾧπτισω的基本常识含义是浸入、沉入或浸在水中。 So-The primary common sense meaning of ᾧπτισω is to immerse, submerge or dip in water.
明白吗？ Okay?
事实上，它在非洗礼的语境中也使用，就是某物被洗的时候，你知道，它会…… In fact, it's used in non-bap- non-baptismal contexts where something is just washed, um, like, you know, it will...
在福音书中有一段谈到洗碗，在那个语境中洗这个词就是ᾧπτισω。 And there is this one passage in the Gospel which talks about washing dishes and the word for wash in that context was ᾧπτισω.
这在新约前后的所有希腊文献中都得到证实，并且每个希腊词典都证明了这一点。 Uh, this is verified in all usages of Greek literature, both before and after the New Testament and is attested by every Greek lexicon.
所以，我本可以在这里引用一个具体的词典，但说实话，你可以看任何你想看的词典。 So, I could have cited a specific lexicon here but, honestly, you can look at any lexicon you want.
看看诺伊达的希腊词典。 Look at No- ᾯωε Νίδας's, um, Greek lexicon.
看看《新约神学词典》。 Look at the Theological Dictionary of the New Testament.
看看巴尔的词典。 Look at ᾧṡου's lexicon.
它们在这一点上都会一致。 All of them will agree on this point.
所以，引用任何特定的词典都是多余的。 So, uh, to quote any particular lexicon would be overkill.
所以，在圣经中有一些用法…… So, there are usages Scriptures...
抱歉，在圣经中ᾧπτισω这个词有一些不涉及水的用法。 Sorry, there are usages of the word ᾧπτισω in Scripture that do not involve water.
但每当这种情况发生时，它们显然是比喻性的，因此必须被视为规则的例外。 But whenever it happens, they're obviously metaphorical in nature, uh, and therefore they have to be considered exceptions to the rule.
一个很好的例子是马可福音第十章三十八至三十九节，耶稣问他的门 徒：「我所受的洗，你们能受吗？」现在，任何读这段经文的人都立 即明白他不是在说字面意义的洗礼，因为首先，耶稣已经受过洗了。 So, uh, a good example of this is Mark Chapter 10 Verses 38 to 39 where Jesus asks, uh, his disciples, "Are you prepared to be baptized in the baptism with which I am to be baptized?" Now, anyone reading that text understands, uh, immediately that he's not talking about a literal baptism because first of all, Jesus was already baptized.
第二，从上下文很清楚他指的是他在十字架上的死。 Second, it's quite clear from the context he's referring to, uh, his death on the cross.
所以这是洗礼这个词的比喻用法。 So this is a metaphorical use of the word baptize.
但任何有常识的解经者都知道，仅仅因为一个词在某 些意义上是比喻性的，并不意味着它总是比喻性的。 But any commonsense interpreter would know that just because a word is used metaphorically in some senses doesn't mean it's always metaphorical.
耶稣说：「我是门」，这里的门是一个比喻。 Jesus says, "I'm the door," and the word door there is a metaphor.
这是否意味着圣经中的每个门突然都变成了比喻？ Does that mean every door in the Bible is suddenly a metaphor?
不。 No.
如果你读到一个门，你应该假设它是一个字面意义的门，除非上下文清楚地说明其他情况。 If you read about a door, you should assume it's a literal door unless the context clearly in- states otherwise.
洗礼这个词也是一样。 Same thing with the word baptize.
换句话说，从字面上看，所有对ᾧπτισω的引用都应该被理 解为指水的洗礼，除非有强有力的上下文原因认为不是这样。 So, in other words, taken literally, all references to ᾧπτισω should be taken as references to water baptism unless there is a strong contextual reason to think otherwise.
所以，我听到一个特别否认洗礼重生的人，他否认洗礼重生的整个前提 是，圣经中大多数使用洗礼这个词的经文实际上并不是指水的洗礼。 So, I, I was listening to one particular denier of baptismal regeneration where his whole premise behind his denial of baptismal regeneration is that most of the passages in the Bible that use the word baptize don't actually mean water baptism.
但要得出这个结论，你基本上必须把洗礼这个词的正常用法完全打乱。 But in order to arrive at that conclusion, you basically have to make mincemeat out of the normal use of the word baptize.
记住这一点。 Um, and keep this in mind.
所以会有一些经文使用洗礼这个词，你得到的常见回应是：「嗯， 它不是在说水的洗礼。」对此我会回答：「那么，为什么不是呢？ So there are going to be passages where the word baptize is used and the common, um, response you'll get is, "Well, it's not talking about water baptism." To which I'd reply, "Well, why isn't it?
我们有什么理由认为它是其他东西？」所以现在让我们来看看关于洗礼的经文。 What reason do we have to think that it's something else?" So now let's get to the texts on baptism.
这里有一个清单，若主愿意，我们会讲完所有的。 So here's a list and Lord willing, we'll get through all of them.
明确的洗礼经文是马可福音一章七至八节，十六章十六节，使徒行传二章三十八节，十章 四十四至四十八节，罗马书六章三至五节，哥林多前书一章十三至十七节，加拉太书三章 二十六至二十七节，歌罗西书二章十一至十二节，然后是彼得前书三章十八至二十一节。 The explicit baptism texts are Mark 1:7-8, 16:16, Acts 2:38, Acts 10:44-48, Romans 6:3-5, First Corinthians 1:13-17, Galatians 3:26-27, Colossians 2:11-12, and then First Peter 3:18-21.
隐含的洗礼经文是约翰福音三章三至八节，呃，七节。 The implicit baptism texts are John 3:3-8, uh, 7.
这里有个打字错误。 There's a typo.
以弗所书五章二十五节，呃，二十七节，提多书 三章三至七节和希伯来书十章十九至二十二节。 Ephesians 5:25, uh, 27, Titus 3:3-7 and Hebrews 10:19-22.
所以我们会按照这里列出的顺序讲解这些经文，从明确的洗礼经文开始。 So we'll go, we'll go through the texts as they are listed here, beginning with the explicit baptism texts.
第一个是经常被否认洗礼重生的人引用的经文，顺便说一下 ，除非我另有说明，所有这些经文都来自ESV公教版。 So the first one is a text that is frequently cited by deniers of baptismal regeneration and, by the way, all these passages are gonna be from the ESV Catholic Edition, unless I state otherwise.
所以在马可福音一章七至八节说：「有一位在我以后来 的，能力比我更大，我就是弯腰给他解鞋带也不配。 So in Mark 1:7-8 it says, "After me comes he who is mightier than I, the strap of whose sandals I'm not worthy to stoop down and untie.
我是用水给你们施洗，他却要用圣灵给你们施洗。」所以，有几点注意。 I have baptized you with water, but he will baptize you with the Holy Spirit." So, um, a couple notes.
这段经文表明施洗约翰的洗礼和耶稣的洗礼之间有区别。 This text indicates that there's a difference between the baptism of John the Baptist and the baptism of Jesus.
我们实际上在使徒行传中看到这种区别，当某些受过施洗约翰洗礼 的人被使徒重新施洗时，这表明约翰的洗礼与基督教的洗礼不同。 We actually see this, uh, difference come into play in the Book of Acts when certain people who were baptized by John the Baptist were re-baptized by the apostles, which indicates that John's baptism is not the same as Christian baptism.
这两者之间的区别是什么？ And what's the difference between the two?
根据这段经文，主要区别是当耶稣施洗时，是用圣灵施洗。 Well, uh, according to this passage, the main difference is that when Jesus baptizes, it's with the Holy Spirit.
所以，你知道…… So, you know...
在其他福音书的一段平行经文中说：「用圣灵和火施洗。」所以这里我们遇到反对意 见，就是马可福音一章七至八节教导说耶稣的洗礼不是水的洗礼而是圣灵的洗礼。 Uh, another parallel passage from one of the other gospels, it says, "With the Holy Spirit and with fire." Um, so here we get the objection, which is that, uh, Mark 1:7-8 teaches that the baptism of Jesus is not water baptism but spirit baptism.
事实上，当我提到某个否认洗礼重生的人想要论证新约中大多数 关于洗礼的引用都是关于圣灵的洗礼时，这是他的主要经文。 Uh, in fact, I men- when I mentioned that a certain, uh, baptism regeneration denier wanted to argue that most of the references to baptism in the New Testament were about spirit baptism, this was his primary text.
他使用这个，很多其他福音派也使用这个，基本上否定了所有的洗 礼经文，说所有这些经文都是关于圣灵的洗礼，不是水的洗礼。 He uses this, and a lot of other, um, evangelicals use this, to basically override all the baptism texts, saying that all those texts, they're about spirit baptism, not water baptism.
要回答这个反对意见，我要说…… To answer this objection, I would say that same...
如果耶稣和使徒们不用水施洗，这个论点会更有力， 但我们从新约的其他部分知道他们确实这样做了。 This would have more force if Jesus and the apostles didn't baptize with water, but we know from the rest of the New Testament that they did.
这在福音书和使徒行传中多次发生。 It happens multiple times throughout, uh, the Gospels and the Book of Acts.
例如，埃塞俄比亚的太监。 For example, the Ethiopian eunuch.
他在水边问圣腓利：「有什么能阻止我受洗呢？ 」你知道，圣腓利本可以说：「我们不需要水。 Um, he gets this, uh, beside a body of water and asks Saint Philip, "What prevents me from being baptized?" It was li- you know, Saint Philip could have said, "We don't need water.
我们只需要圣灵。」他没有这样说。 We just need the Holy Spirit." He doesn't say that.
明白吗？ Okay?
所以这里提到圣灵并不意味着圣灵是水的替代品。 So the reference here to the Spirit doesn't mean that the Spirit is a substitute to water.
理解这点最好的方式是，圣灵是在水之外的附加。 Uh, the best way to understand this is that the Spirit is in addition to the water.
所以水的洗礼仍然发生，但是在洗礼发生时圣灵也降临。 So water baptism still takes place, but it's water baptism with the Holy Spirit coming down as the baptism takes place.
现在，还有另一个相关的反对意见，就是我们看到没 有水的圣灵洗礼的例子，在使徒行传中不止一个。 Now, there is another objection related to this which is that we see examples of waterless spirit baptisms and there's more than a few of them in the Book of Acts.
一个特别的例子是使徒行传十章四十四至四十八节，我们会在那里详细讨论。 Uh, one particular example is Acts 10:44-48 which we'll treat in more detail there.
在这里，我想让你记住我们刚才讨论的规范性原则。 And here, I want you to keep in mind that we just talked about the principle of normativity.
是的，在使徒行传中有些地方圣灵在人们受洗之前就降临在他们身上，但那不是常态。 Uh, so yes, there are places in Acts where the Holy Spirit comes upon people before they're baptized, but that's not the norm.
那不是圣灵通常的做法。 That's not what the Holy Spirit habitually does.
这发生在特殊情况下。 Uh, it happens under special circumstances.
我想让你在我们继续讲下去时记住这一点。 And I want you to keep that in mind, uh, as we go along.
现在让我们看马可福音十六章十六节，那里说：「信而受 洗的必然得救，不信的必被定罪。」这里有几点注意。 Now let's get to Mark 16:16 where it says, "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." So a couple of notes here.
首先，耶稣明确地将洗礼和救恩联系起来，表明前者对后者是必要的。第二，信 心和洗礼是不可分割地联系在一起的，除非一个人也受洗，否则不能说他相信。 First, Jesus makes a clear connection between baptism and salvation, indicating that the former is necessary for the latter.Second, belief and baptism are inseparately linked such that one cannot be said to believe unless one is also baptized.
所以，在基督徒生活中没有余地说：「哦，我相信耶稣，但别让 水靠近我。」当然，对这段经文的使用有不止一个反对意见。 So, there is no room in the Christian life to say, "Oh, I believe in Jesus, but keep that water away from me." And of course, there's more than a few objections to the use of this text.
主要的反对意见之一是说这不是圣经，因为这里有经文问题。 One of the chief ones is that it's not sacred scripture, because there is a textual issue, uh, at play here.
所以，一个反对意见是马可福音十六章十六节不 是正典经文，因为这是后来加到马可福音的。 So, one objection is that Mark 16:16 is not a canonical scriptural text, since it was added later to the Gospel of Mark.
好的。 Okay.
关于这一点有一些注解。 So, some notes on this one.
关于马可福音十六章九至二十节是否是马可福音原文的一部分存 在一些争议，因为它似乎与福音书其他部分的写作风格不同，而 且在一些主要的早期手稿中缺失，如西奈抄本和梵蒂冈抄本。 There is some debate as to whether Mark 16:9-20 is part of the original text of Mark, since it seems to be written in a different style from the rest of the gospel and is absent for a few major early manuscripts, such as Codex Sinaiticus and Codex Vaticanus.
但除了这些少数例外，绝大多数早期手稿都有马可福音的长结 尾，而且我们在圣依勒内的著作中就已经看到对它的引用。 Apart from those few exceptions, though, vast majority of early manuscripts do have the longer ending of Mark, and we have references to it as early as Saint Irenaeus.
所以，不管依勒内手中有什么版本的马可福音，它都包含了这个长结尾。 So, Irenaeus, whatever copy of Mark he had, it contained the longer ending of it.
所以，我们知道至少在公元170年，早期教会就已经把它作为圣经引用了。 So, we know at least at AD 170, the early church was already citing it as sacred scripture.
虽然今天很多经文批评学者否认长结尾的正典性，但仍有 相当数量的经文批评学者继续为长结尾的真实性辩护。 And even though a lot of canonic- a lot of textual critics today reject the canonicity of the longer ending, uh, there is still a substantial minority of textual critics who continue to defend the authenticity of the longer ending.
例如莫里斯·罗宾逊和威廉·皮尔庞特，他们根据拜占庭文本 编辑了一个希腊新约，所以他们是拜占庭优先论的支持者。 So, some examples include Maurice Robinson and William Pierpont, who edited a Greek New Testament based on the Byzantine text, so they're proponents of the Byzantine priority thesis.
事实上，对经文批评感兴趣的人可以看看莫里斯·罗宾逊写的一 篇长文章，叫做《拜占庭优先论的论证》，为这个观点辩护。 In fact, um, anyone who's interested in textual criticism, uh, Maurice Robinson wrote a lengthy article called The Grit- The Case for Byzantine Priority, um, which defends this viewpoint.
还有另一位名叫尼古拉斯·伦恩的学者写了一整本书为马可福音长结尾的正典性辩护。 And then there's another scholar named Nicholas Lunn who wrote an entire book defending the canonicity of the longer ending of Mark.
所以，在圣经研究中仍然有一股强大的暗流在为长结尾辩护。 So, there is still a strong undercurrent in biblical studies that defends the longer ending.
而且，即使我们说它不是与福音书其他部分同时写 成的，它很可能仍然是在成书时期写的，也就是 Um, and also, even if we say that it wasn't written at the same time as the rest of the gospel, it may very well have still been written during the time of inscripturation, i.e.
使徒们在世的时期。 the lifetime of the apostles.
现在，对公教徒来说特别有趣，因为马可福音的长结尾在读经集中，好吗？ Now, um, for Catholics in particular, it's very interesting, because the longer ending of Mark is in the lectionary, okay?
这是其中之一…… It is one of the...
我相信这是复活节期间某个主日的福音读经。 It is the gospel reading for, I believe, one of the Sundays in Easter.
还是升天节？ Or was it Ascension?
我有点混淆了。 I get confused.
但我们几个月前做过关于这个的圣经研究直播，所以我记得我们讨论过这个。 But we did a Bible study stream on this a couple of months ago, so I remember we talked about this.
但仅仅是马可福音的长结尾是读经集的一部分，特别是主日福 音读经的一部分这个事实，就表明教会认为这是正典圣经。 But just the fact that the, uh, longer ending of Mark is part of the lectionary and is part of the gospel reading, in particular, for Sunday, is an indication that the church regards this as canonical scripture.
所以，我们应该这样对待它。 So, we should treat it as such.
现在，在那些接受马可福音长结尾的人中，他们不一定接受它教导洗礼重生。 Now, among those who accept the longer ending of Mark, they don't necessarily accept that it teaches baptismal regeneration.
所以，还有另一个反对意见说这节经文的重点是信心，不是洗礼 ，因为经文谴责那些不信的人，但没有谴责那些没有受洗的人。 So, there is another, um, objection which states that the focus of the verse is on faith, not baptism, since there is a condemnation for those who believe or so do not believe, but not those who are not baptized.
现在，公教答案网站的吉米·艾金对马可福音有很好的注释，他实际上对此有评论。 Now, Jimmy Akin from Catholic Answers has a very good commentary on the Gospel of Mark, and he actually comments on this.
所以，我要给你们讲艾金对这段经文的说法，因为我认为他说得最好。 So, I'm just gonna give you what Akin says about this passage, because I think he says it best.
艾金写道：「对于那些回应福音宣讲而来到基督面 前的人，信心在先，然后他们因着信心接受洗礼。 Uh, so Akin writes, "For those coming to Christ in response to preaching of the gospel, belief comes first and then they accept baptism as a result of their belief.
如果他们不信，他们就不会去受洗。 If they don't believe, they would not go on to be baptized.
经文没有设想有人相信基督却拒绝受洗的可能性。 The text does not envision the possibility of someone believing in Christ but refusing to be baptized.
没有提到后者的可能性是因为在当时这是不可想象的。 The failure to mention this latter possibility is because it was unimaginable at the time.
耶稣告诉门徒，那些信而受洗的人必然得救。 Jesus had told the disciples that those who believed and were baptized would be saved.
要得救，你需要满足这两个条件。 To be saved, you needed to fulfill both of these conditions.
在作者的心目中，一个人拒绝受洗的唯一原因就是他不信。 In the mind of the author, the only reason one would refuse to be baptized would be if one did not believe.
因此，提到这种情况是多余的。」所以这段经文不能用来证明洗礼不是必要的。 Consequently, it would be superfluous to mention this case." The text thus cannot be used as a disproof of the necessity of baptism.
换句话说，经文后半节没有提到洗礼不是必要的，这并不意味着它不是必要的。 So, in other words, uh, the fact that baptism isn't necessary isn't mentioned in the second half of the verse doesn't mean it's not necessary.
现在我们来看另一段很重要的经文，就是使徒行传二章三十八节。 Now we get to, um, another very important passage, which is Acts 2:38.
这是在圣彼得在五旬节向群众讲道之后，人们想要得救。 So, this is after Saint Peter preaches to the crowd during Pentecost and the people, uh, want to be saved.
他们问圣彼得：「我们该做什么才能得救？」所以，圣彼得在第三十八节给出答案。 And they ask Saint Peter ha- "What must we do to be saved?" So, Saint Peter gives the answer in verse 38.
他说：「你们各人要悔改，奉耶稣基督的名受洗，叫你们 的罪得赦，就必领受所赐的圣灵。」所以，有几点注意。 He says, "Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit." So, a couple notes.
首先，悔改和洗礼被一起提到，作为得救的同等先决条件。 First, repentance and baptism are mentioned together as co-equal pr- e- requisites for salvation.
现在，我要重点关注「叫」这个词，就是说「叫你们的罪得赦」那里。 Now, I want to zero in on the word for there, where it says for the forgiveness of your sins.
如果你看希腊文，那里用的是eis这个介词，如果你在词典中查找e is的意思，它会告诉你这个介词的主要含义是「在」或「进入」。 Uh, if you look into the Greek, the preposition eis is used there, and if you look up what the word eis means in a lexicon, it will tell you that the primary meaning of that preposition is in or into.
所以，你可以合理地把这段经文翻译为：「你们各人要悔改，奉耶稣基督的 名受洗，进入罪得赦免。」换句话说，洗礼带你进入罪得赦免，进入救恩。 So, you could justifiably then translate this text as, "Repent and be baptized every one of you in the name of Jesus Christ into the forgiveness of your sins." So, baptism, in other words, brings you into forgiveness of sins, into salvation.
现在，否认洗礼重生的人以几种不同的方式处理这段经文。 Now, there's a few different ways that this passage has been handled by deniers of baptismal regeneration.
一种是说洗礼是表明一个人悔改的方式，不是一个独立的同等行动。 One is to say that baptism is a means of showing one's repentance, not a separate co-equal action.
所以，这种说法的更复杂版本是说洗礼和悔改是提喻的一部分，就是用部分代表整体。 So, a more sophisticated version of this would be to say that baptism and repentance are part of a synecdoche, so where a part stands in for the whole.
所以，提喻论证是许多改革宗解经家解释这些经文时最喜欢用的。 So, the synecdoche argument is a favorite among a lot of, um, reformed expositors of these passages.
现在有几个回应。 Um, now there's a couple of responses to- made here.
首先，如果彼得想让人理解洗礼是表明悔改的方式，他会用分词来更清楚地表达这一点。 So, first of all, if Peter meant for baptism to be understood as a means of showing repentance, he would have made this point clearer by means of a participle.
换句话说，他不会说「悔改，受洗」，而会说「悔改，同 时受洗」。通过使用分词，他可以把洗礼从属于悔改。 Uh, so in other words, instead of saying, "Repent and be baptized," he would have said, "Repent being baptized." Um, and by using a participle, he could have subordinated, uh, baptism to the repentance.
但不是。 Uh, but no.
如果你看经文，使用了两个命令语气。 If you look at the text, two imperatives are used.
现在，有人说，好吧，这是被动命令语气。 Now, there is, uh, the argument that, well, it's a passive imperative.
但你看，当使用被动命令语气时，它仍然意味着你需要做某事。 But you see, when a passive imperative is used, it still means you need to do something.
你需要做的是顺服于这个行动，允许这个行动在你身上发生。 And what you need to do is to submit to the action, allow the action to be done to you.
这并不意味着没有行动要做，正如一些反对者错误地声称的那样。 Um, that doesn't mean that there is no action, uh, to be done, as, uh, some objectors have mistakenly claimed.
而且，这句话的句法结构，涉及用「和」连接两个动词，表明这两个行动是分开的且同 等的。顺便说一下，我听到一些人草率地误用这段经文，说这是格兰维尔·夏普结构。 Also, the syntax of the statement, which involves the conjoining of two verbs with and points towards the two actions being separate and co-equal.Uh, by the way, I've heard some, uh, one sloppy, uh, misuse of this text saying that it is a Granville Sharp construction.
不，不是的。 No, it's not.
格兰维尔·夏普结构只适用于名词，而且只在第一个名词有定冠词时才适用。 Uh, Granville Sharp constructions only apply to nouns and only when the first noun has a definite article in it.
你不能把夏普规则用于动词。 You can't use Gran- Sharp's rule for verbs.
它不是那样运作的。 It doesn't work that way.
抱歉说了这么多希腊文的专业内容。 Uh, sorry for the Greek geekiness.
我不得不提这个，因为网上有些人试图装聪明使 用希腊文，但他们显然不知道自己在说什么。 I had to throw that in there because there are some people out on the internet who try to be smart-alecky and use Greek, but they clearly don't know what they're talking about.
所以，关于希腊文的误用，还有另一个反对意见试图重新解释这节经文中使用的介词。 So, on the topic of misuses of Greek, uh, there is another objection which tries to reinterpret the preposition used in the verse.
根据这个反对意见，介词Ɛis应该理解为「因为」而不是「进入」。 So, according to this other objection, the preposition Ɛis should be understood as "on account of" rather than "into".
所以他们会说，因为罪得赦免而悔改和受洗，说：「哦，你应该先悔改，然后 因为你已经被赦免了，你需要受洗。」顺便说一下，这被称为因果Ɛis。 So they would say, repent and be baptized on account of or because of the forgiveness of sins, saying, "Oh, you should repent first and then because you've been forgiven, you need to be baptized." So, this is called the causal Ɛis, uh, by the way.
这是丹尼尔·华莱士在《希腊文语法进阶》中给它的名称。 That's the title that Daniel Wallace gives it in Greek Grammar Beyond the Basics.
这种对Ɛis的特殊理解最早是在1950年代由 一位名叫朱利叶斯·R的浸信会新约学者提出的。 And this particular understanding of Ɛis was promoted first in the 1950s by a Baptist New Testament scholar named Julius R.
曼特，为了回避使徒行传二章三十八节的重生解释。 Mante, to sidestep the regenerationist interpretation of Acts 2:38.
我想他是来自…… Um, I think he was from...
我忘了是哪个浸信会神学院。 I forget which Baptist seminary.
是美国的其中一所。 It's one of the, it's one of the ones in, um, in the US.
但正如丹尼尔·华莱士指出的，同一时期的其他学者，如拉尔夫 ·马库斯，有力地证明了这个理论的语言学证据不足以证明。 But as Daniel Wallace has pointed out however, uh, other scholars from that same period such as Ralph Marcus ably demonstrated that the linguistic evidence for this theory fell short of proof.
所以这在希腊文学者中不是一个很有说服力的理论。 So it was not a very, uh, convincing theory, uh, among Greek scholars.
事实上，认真考虑因果Ɛis解释的唯一原因是如果有人有神学上的理由这样做。 Uh, in fact, uh, the only reason why one would seriously consider the causal Ɛis interpretation is if one had a theological rationale for doing so.
换句话说，只有当你想要对这节经文有非重生的解释时，你才会考虑这种解释。 In other words, you'll, you would only consider this explanation if you wanted to, uh, have a non-regenerationist interpretation of the verse.
但如果你没有这种偏见来看这节经文，你甚至不会考虑这种可能性。 But if you were to come at the verse without that, um, bias, then you wouldn't even consider that as a possibility.
还有其他问题。 And there's other problems.
如果洗礼只是因为罪得赦免，那么对悔改也应该这样说。 If baptism is only on account of the forgiveness of sins, then the same should be said about repentance.
毕竟，「叫罪得赦免」这个短语修饰两个动作。 After all, uh, the phrase "for the forgiveness of sins" modifies both actions.
所以，如果洗礼是因为罪得赦免，那我们也只是因为罪得赦免才悔改吗？ So, if baptism is because of forgiveness of sins, is it also the case that we only repent because of forgiveness of sins?
不是的。 Well, no.
你悔改是为了罪得赦免。 You repent unto forgiveness of sins.
所以，如果这适用于悔改这个词，也应该适用于受洗这个词。 So, if that's the case for the word repent, it should also be the case for the word baptize.
所以对Ɛis最简单的理解仍然是基本的理解，也就是说，它的意思是「进入」。 So the most parsimonious u- understanding of Ɛis remains the basic one, i.e., that it means into.
然后这是那些反对者试图说是关于圣灵洗礼的经文之一。 Um, and then this is one of those passages that, uh, some objectors try to say is about spirit baptism.
现在，这是一种很不直观的理解彼得使用洗礼这个词的方式。 Now, this is a very unintuitive way of understanding Peter's meaning of baptize.
想想看，好吗？ Um, think about it, okay?
受洗，你就会领受圣灵。 Be baptized and you'll receive the Holy Spirit.
如果洗礼是关于圣灵的洗礼，圣彼得基本上是在 说：「领受圣灵，你就会领受圣灵。」好吗？ If baptism is about spirit baptism, Saint Peter is basically saying recei- um, "Receive the Holy Spirit and you will receive the Holy Spirit." Okay?
但这不…… But that doesn't...
这是多余的。 that's superfluous.
所以，如果洗礼…… So, if the baptism...
而且，如果所说的洗礼不是用水的，为什么是命令语气？ also, if the baptism in question wasn't by water, why is, why is it imperative?
对圣灵的洗礼不需要命令语气。 There's no need for an imperative, um, for spirit baptism.
命令语气只有在是水的洗礼时才有意义。 The imperative only makes sense if it's a water baptism.
现在你让我在刚说完这是多余的之后又用了水的洗礼这个词。 Now you got me using the phrase water baptism after I just said it's superfluous.
但为了我们的对话目的，我不得不使用它。 But for purposes of our conversation, I have to use it.
现在，使徒行传十章四十四至四十八节。 Now, Acts 10:44-48.
这是非重生论者喜欢引用的另一段经文。 This is one of the other passages that, uh, non-regenerationists like to quote.
我们在之前的圣经研究直播中也讲过这段，所以我在这里有点重复之前的内容。 Uh, we also covered it in a previous Bible study stream, so I'm kind of rehashing some previous material here.
这段经文是在哥尼流来到圣彼得那里之后，圣彼得正 在雄辩地讲述为什么神要把外邦人包括在新约中。 So the passage is right after Cornelius comes to Saint Peter and Saint Peter is waxing eloquent about why, um, God wants the Gentiles to be included in the new covenant.
这里说：「彼得还说这话的时候，圣灵降在一切听道的人身上。那些奉割礼和彼得同 来的信徒，都惊讶圣灵的恩赐也浇在外邦人身上，因为听见他们说方言，称赞神。 And it says here, quote, "While Peter was still saying these things, the Holy Spirit fell on all who heard the word, and the believers from among the circumcised who had come with Peter were amazed, because the gift of the Holy Spirit was poured out even on the Gentiles, for they were hearing them speaking in tongues and extolling God.
于是彼得说：『这些人既受了圣灵，与我们一样，谁能禁止用水给他们施 洗呢？』就吩咐奉耶稣基督的名给他们施洗。」所以，这又是一个需要应 用规范性原则的地方，因为你会听到的主要反对意见之一是这节经文表明 一个人可以不通过洗礼得救，因为哥尼流在受洗之前就领受了圣灵。 Then Peter declared, 'Can anyone withhold water for baptizing these people who have received the Holy Spirit just as we have?' And he commanded them to be baptized in the name of Jesus Christ." So, um, this is, again, one of those places where you need to apply the principle of normativity, because one of the chief objections you'll hear is that this verse shows that one can be saved apart from baptism since Cornelius received the Holy Spirit before being baptized.
但我们可以说这是一个例外。 But we can argue that this is an exception.
这…… This...
例外不能推翻规则。 and exceptions do not overthrow the rule.
现在，为什么哥尼流和他的同伴会是规则的例外呢？ Now, why would Cornelius and his companions be the exception to the rule, eh?
为什么神在这里做特例？ Why is God making a special case here?
好，答案是，想想救恩历史的这个时刻。 Well, the answer to that is, think about this point in salvation history.
到这个时候为止，主要是犹太人、撒马利亚人和皈依者在受洗并进入教会。 Uh, up to this point, it was mainly Jews, Samaritans, and proselytes who were being baptized and entering into the church.
你没有看到与犹太教没有任何先前联系的外邦人成为基督徒。 You did not have Gentiles with no prior connection to Judaism, um, becoming Christians.
所以哥尼流和他的同伴是第一批。 So Cornelius and his companions are the first.
为了让他们被接纳进教会，圣灵必须给出一个记号，表明他们要被接纳进信徒的团契。 In order for them to be accepted into the church, the Holy Spirit has to give a sign that they are to be accepted into the community of believers.
换句话说，哥尼流和他的同伴在受洗之前就领受了圣灵，这表明福音现在也要传给外邦人。 So, in other words, Cornelius and his companions received the Holy Spirit prior to baptism to signal that the gospel was now to be preached to the Gentiles also.
而且，如果圣灵没有首先在他们身上运行，显明外邦 人也可以得救，使徒们一开始就不会给他们施洗。 Also, the apostles wouldn't have baptized them in the first place if the Holy Spirit hadn't moved in them first to show that Gentiles may also be saved.
你能想象如果彼得雄辩地讲述他的异象和神对外邦人的 计划，然后什么都没发生，这个事件会有多么不同吗？ Could you imagine how differently this episode could have been if Peter had lac- waxed eloquent about his, uh, vision and, uh, God's plan for the Gentiles and then nothing happens?
使徒们可能就会说：「好吧，彼得，随你怎么说。 Uh, the apostles could have just been, "Okay, Peter, whatever you say.
让哥尼流和他的同伴回家吧。」但不是，圣灵表明了他的观点。 Uh, let Cornelius and his companions go home now." But no, the Holy Spirit makes his point.
现在，我们来看罗马书六章三至五节。 Now, um, moving on, we get to Romans 6:3-5.
这是在圣保罗试图反驳那些说被称义的人可以随心所欲地生活的说法的背景下。 So, this is in the context of Saint Paul trying to refute, uh, the statement that those who are justified can live however they want.
所以这是反对廉价信仰或认为好行为对救恩不是必要的信念的论证的一部分。 So this is part of an argument against easy believism or the belief that good behavior is not necessary, uh, for salvation.
所以，其中一部分是提醒信徒他们的洗礼。 So, part of that is to remind believers of their baptism.
在第三至五节说：「岂不知我们这受洗归入基督耶稣的人是受洗归入他的死吗？ In verses 3 to 5 it says, "Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?
所以，我们藉着洗礼归入死，和他一同埋葬，为要……」 We were buried therefore with him by baptism into death, in order that..."...
叫我们一举一动有新生的样式，像基督藉着父的荣耀从死里复活一样。 just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.
我们若在他死的形状上与他联合，也要在他复活的形状上与他联合。 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.
所以，注意这个平行。 So, notice the parallel.
所以，你在洗礼中与基督一同埋葬。 So, you are buried with Christ in baptism.
那时，洗礼主要是通过浸入的方式进行的。 So, uh, back then, baptisms were mainly done by immersion.
所以，倾倒的洗礼还不是常态。 So, a baptism by pouring wasn't the norm yet.
所以，就有这样的心理画面，有人被埋入水中，对吧？ So, just have this mental image of someone being buried into water, right?
当他们下到水中时，看起来就像是被埋葬。 When they go down into the water, it looks like they were being buried.
所以，这与基督的埋葬有视觉上的联系。 So, there's that visual connection with the burial of Christ.
事实上，斯科特·哈恩在他的罗马书注释中谈到了这种联系的重要性。 Um, in fact, um, Scott Hahn, in his commentary on Romans, um, talks about the importance of this connection.
他说：「保罗清楚地表明洗礼不能简化为一个象征性的仪式。 He says, "Paul is clear that baptism is not reducible to a symbolic rite.
它也是一个有效的仪式，后来的基督教神学称之为圣事。 It is call, it is also an efficacious rite, what later Christian theology would come to call a sacrament.
洗礼把我们从罪和死的统治转移到弥赛亚复活生命的领域。 Baptism transfers us from the dominion of sin and death into the realm of the Messiah's risen life.
我们通过洗礼领受从耶稣的死和复活流出的祝福。 It is through baptism that we receive the blessings that flow from the dying and rising of Jesus.
耶稣下到死亡、躺在坟墓中、复活得新生的人性经历成为所有奉他名受洗之人的属灵经历。 The human experience of Jesus descending into death, lying in the tomb, and rising to new life becomes the spiritual experience of all who are baptized in his name.
受洗的人经历对罪的束缚的死亡，并通过领受恩典而重获生命。」所以，在某种意义上， 当你受洗时，你基本上是在埋葬老我，埋葬你里面那个老的、属肉体的、未重生的人。 The recipient of baptism undergoes a death to the bondage of sin and is brought to life again by a reception of grace." So, in a way, when you're baptized, uh, you're basically burying the old man, the old fleshly, unregenerate man in you.
当你从水中出来时，一个新人出来了，不管是男 人、女人，或者现在人们想出的任何其他性别。 And when you come out of the water, a new man comes out, or woman, or it, or whatever other gender, uh, people come up with these days.
弗格森在《早期教会的洗礼》中对这段经文做出了一个非常尖锐的观察。 Um, Ferguson, in Baptism in the Early Church, makes a very poignant, um, observation about this passage.
他说：「我们藉着洗礼与他一同埋葬意味着我们的洗礼不仅仅是指向他的死，而是进入他 的死。」这些强有力的陈述表明洗礼不仅仅是与他的死有关的事，而是实际参与其中。 He says, quote, "That we were buried with him through baptism implies that our baptism was more than with reference to his death, but was into his death." These strong statements suggest that baptism is more than something done with reference to his death, but is an actual participation in it.
所以，当我们受洗时，我们参与了基督的死和埋葬。 So, we participate in the death and burial of Christ when we are baptized.
现在，你通常会听到的反对意见是，保罗教导说洗礼代 表一个人与基督一同埋葬，而不是说它带来这个结果。 Now, the objection that you'll normally hear is that Paul is teaching that baptism represents one as being buried with Christ, not that it brings it about.
要回答这个，回想一下上下文。 To answer that, recall the context.
在罗马书六章一、二节中，保罗在论证得救不是犯罪的许可证。 In verses one and two of Romans 6, Paul is arguing that being saved is not a license to sin.
在他的论证中，提到洗礼只有在洗礼与救恩有具体联系时才有意义。 Pointing to baptism only makes sense in the context of his argument if baptism is connected to salvation in a concrete way.
而且，如果洗礼仅仅是象征性的，那么保罗关于受洗归入 他的死和在洗礼中与他一同埋葬的陈述就没有意义了。 Also, if baptism is merely symbolic, then Paul's statements about being baptized into his death and buried with him in baptism make no sense.
我就像在说：「保罗，这是什么意思？ I'm like, "What does that mean, Paul?
我以为洗礼只是一个象征。」现在，我们来看另一段经文，哥林多前书一章十三至十七节。 I thought baptism was just a symbol." Now, we get to another passage, First Corinthians 1:13-17.
呃，这又是一段非重生论者最喜欢的经文。 Uh, this one, again, a, a favorite among, uh, non-regenerationists.
圣保罗写道：「基督是分开的吗？ Um, Saint Paul writes, "Is Christ divided?
保罗为你们钉了十字架吗？ Was Cr- Paul crucified for you?
你们是奉保罗的名受洗的吗？ Or were you baptized in the name of Paul?
我感谢神，除了基利司布和该犹以外，我没有给你 们一个人施洗，免得有人说你们是奉我的名受洗。 I thank God that I baptized none of you except Crispus and Gaius, so that no one may say that you are baptized in my name.
我也给司提反家施过洗，此外给别人施洗没有，我都不记得了。 I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized anyone else.
因为基督差遣我，不是为施洗，乃是为传福音，并不用智慧的言语 ，免得基督的十字架落了空。」所以，你从表面读这段经文，你可 以看到为什么有人会从中得出洗礼其实并不那么重要的结论。 For Christ did not send me to baptize, but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied of its power." So, you read it, uh, at face value and you could see how someone might conclude from this that baptism isn't actually all that important.
所以，首先是反对意见。 So, first, the objection.
如果洗礼对救恩是必要的，那为什么保罗说他很高兴没有给他们施洗？ If baptism is necessary for salvation, then why does Paul say he is glad he didn't baptize any of them?
现在，注意被带入经文的假设，就是保罗很高兴这些人根本没有受洗。 Now, notice the, um, assumption that is being imported into the text, which is that Paul is glad that these people weren't baptized at all.
但这不是他说的。 But that's not what he sa- that's not what he says.
保罗不是说他很高兴他们没有受洗，只是说他不是施洗的那个人。 Um, Paul isn't saying that he's glad they weren't baptized, just that he wasn't the person who did it.
可能是其他人施的洗。 It could have been that someone else did the baptism.
现在，为什么他会很高兴不是他施洗呢？ Now, why would he be glad that he wasn't the one, uh, administering the baptism?
想想哥林多教会发生了什么。 Well, think about what's going on in the church in Corinth.
你知道，有派系主义。 You had factionalism, you know.
在书信的其他地方，保罗说他们以人的名字称呼自己。 Uh, elsewhere in the letter, Paul says that they were naming themselves after people.
「我是属保罗的，我是属亚波罗的，我是属矶法的。」而人群中最糟糕、最令人 无法忍受的群体是那些说「我是属基督的」的人，因为他们暗示其他人不是。 "I am of Paul, I am of Apollos, I am of Cephas." And the absolute, um, worst, most insufferable group in the crowd was the one that says, "I'm of Christ," 'cause they kinda implied that the others weren't.
所以，保罗在这里的陈述的背景是谴责哥林多教会内的 派系主义，因为一些成员似乎在认同给他们施洗的人。 So, the context of Paul's statement here is denouncing the factionalism within the Corinthian church, as it seems some members were identifying with whoever baptized them.
圣保罗是在说：「你们不属于我的派系，因为我没有给你们施洗。」在这封书信的后面 ，保罗区分了栽种的和浇灌的，所以其他的哥林多信徒很可能是由另一位使徒施洗的。 Saint Paul's saying, "Y'all don't belong to my faction, 'cause I didn't baptize y'all." Now, later on in the same epistle, Paul differentiates between the one who plants and the one who waters, so it's probable that the rest of the Corinthians were baptized by another apostle.
可能是亚波罗，因为他在那个上下文中被提到，但我们不能确定。 Could have been Apollos, because he was mentioned in that context, but we don't know for sure.
现在，另一个与第一个相关的反对意见是这样的。 Now, another, uh, objection relating to the first is this.
保罗把洗礼与传福音分开，表明洗礼对福音信息不是必要的。 Paul dissociates baptism from preaching the gospel, indicating that baptism isn't essential to the gospel message.
再一次，就像第一个反对意见一样，这只能证明保罗不是施行洗礼仪式的那个人。 Once again, just like with the first objection, the only thing this proves is that Paul wasn't the one administering the rite of baptism.
这并不意味着哥林多人根本没有受洗。 It doesn't mean that the Corinthians weren't baptized at all.
在这段经文中肯定没有说保罗在传福音时没有提到洗礼。 Uh, there's certainly nothing in, uh, the passage that says that Paul didn't mention baptism in his gospel preaching.
他可能提到了洗礼，但不一定要亲自施行。 He could have mentioned it without necessarily administer itself.
你知道，想想公教成人入教课程，对吧？ It could have been, you know, think about RCIA, right?
有人参加过公教成人入教课程吗？ Anyone who's, uh, been to RCIA?
你的入教课程导师给你施洗了吗？ Did your RCIA instructor baptize you?
没有。 No.
他没有给你施洗并不意味着你的入教课程导师认为你的洗礼不重要。 The fact that he didn't baptize you doesn't mean your RCIA instructor doesn't think your baptism is important.
这只是意味着这不是他的工作。 That just means it wasn't his job.
但他可能在入教课程的某个时候提到过洗礼，对吧？ But he probably mentioned it at some point in your RCIA, right?
如果他没有提到，我会担心。 If he didn't, I'd be worried.
所以保罗传福音，他的福音传讲在某个时候一定包括了洗礼。 Uh, so Paul preached the gospel and his gospel preaching would have included baptism at some point.
但最终是其他人施行洗礼。 But at the end of the day, someone else did the baptizing.
现在让我们看圣保罗的另一封书信，加拉太书三章二十六至二 十七节，那里说：「所以，你们因信基督耶稣都是神的儿子。 Now let's get to another one of Saint Paul's letters, Galatians 3:26-27, where it says, "For in Christ Jesus you are all sons of God through faith.
你们受洗归入基督的都是披戴基督了。」所以保罗 在这里似乎是在说洗礼是一个人披戴基督的途径。 For as many of you as were baptized into Christ have put on Christ." Uh, so Paul here seems to be saying that baptism is the means by which one is clothed with Christ.
所以，这种表述表明洗礼不仅仅是象征性的，而是实际上对救恩有效的。 So, this language points to baptism being not merely symbolic, but actually efficacious for salvation.
它做了某事，不只是代表某事。 It does something, doesn't just represent something.
现在，对此的一个反对意见是，如果保罗把洗礼与救恩 联系起来，这会削弱他反对割礼对救恩必要的论证。 Now, one objection to this is that if Paul is connecting baptism to salvation, this would undercut his argument against circumcision being necessary for salvation.
毕竟，这不就是加拉太书的全部要点吗？ After all, isn't that the whole point of Galatians?
保罗说如果律法的行为不能救你，而律法的主要行为是什么，如果不是割礼的话？ Paul is saying if works of the law don't save you, and what is the chief work of the law, if not circumcision?
如果保罗认为你不需要受割礼就能得救，你凭什么认为他认为你需要受洗才能得救？ If Paul thinks you don't need to be circumcised to be saved, what makes you think that he thinks you need to be baptized to be saved?
现在，再次记住，我们谈到在每个圣事中，最终施行圣事的是基督自己。 Now, once again, remember, uh, that we talked about the fact that in every sacrament, the one ultimately ad- uh, administering the sacrament is Christ himself.
所以，圣事不是人的工作，即使人被用作工具。 So.The sacraments are not human works, even if human beings are being used as instruments for them.
最终，这是基督的工作。 Ultimately, it is Christ's work.
你不能这样说割礼。 Uh, you can't say that about circumcision.
事实上，另一点是保罗的论证不是反对割礼作为一个仪式，而是反对割礼作为旧约的代表。 In fact, uh, another point is that Paul's argument isn't against circumcision as a rite, but against circumcision as representing the old covenant.
换句话说，他是在反对必须是犹太人才能得救的观点。 In other words, he is arguing against the view that one must be a Jew to be saved.
这是保罗新观点对我们理解圣保罗救恩论的重大贡献之一。 Uh, this is one of the great contributions of the new perspective of Paul to our understanding of St. Paul's soteriology.
很多改革时期反对行为称义的论战有点被误导了， 因为他们从根本上误解了保罗实际上在反对什么。 Uh, a lot of the Reformation-era, uh, polemics against works righteousness were a little bit misguided because they fundamentally misunderstood what Paul was actually arguing against.
同时，重要的是要记住，虽然洗礼取代了割礼，但这并不意味着洗礼等同于割礼。 Also, it's important to remember that while baptism replaces circumcision, that doesn't mean baptism is equal to circumcision.
你知道，你可以用比它更大的东西来替代它。 You know, you can replace something with something that is greater than it.
事实上，我们应该相信洗礼比割礼更大，因为割礼 是进入旧约的记号，而洗礼是进入新约的记号。 And in fact, uh, we should believe that baptism is greater than circumcision because circumcision is, um, the sign of entry into the old covenant, whereas baptism is a sign of entry into the new covenant.
正如希伯来书八章和九章教导我们的，新约是建立在更美的应许上。 And as Hebrews 8 and 9 teaches us, uh, the new covenant is based on better promises.
所以，如果新约中的应许更好，那么逻辑上我们进入新约的仪式也应该更好。 So, if the promises in the new covenant better, are better, it should logically follow that the rite by which we enter into the new covenant is also better.
现在，另一个反对意见是，在这段经文中，信心是 人披戴基督的方式，而洗礼仅仅表示那个信心。 Now, another objection is that, in this text, faith is how one puts on Christ, and baptism merely signifies that faith.
所以，要回答这个，如果这是保罗想要说的，他为什么还需要提到洗礼？ So, to answer this, if that was what Paul was trying to say, why did he even need to mention baptism at all?
他可以不说任何关于洗礼的事就表达那个观点。 He could have made that point without saying anything about baptism.
这使得那段经文的后半部分完全没有必要。 Uh, that makes the whole second half of that text completely unnecessary.
而且，你知道，保罗是不是无缘无故地决定要啰嗦？ And, you know, was Paul just, you know, deciding to be verbose for no reason?
所以，如果保罗想要强调我们的信心，他可以直接说：「 你们凡是相信的，就是披戴基督了。」这不是更简单吗？ So, uh, if Paul wanted to focus on our faith, he could have just said, "As many of you as have believed, have put on Christ." Isn't that just th- that much more simple?
不需要争论保罗是什么意思。 N- no need to quibble over what does Paul mean.
没有人能指责保罗在这里晦涩难懂。 No one can accuse Paul of being obtuse here.
我的意思是，这不是…… I mean, it's not...
我的意思是，他想晦涩的时候可以很晦涩，但我不认为他在这里是晦涩的。 I mean, he can be obtuse if he wants to be, but I don't think he's being obtuse at this point.
明白吗？ Okay?
我认为保罗对他的意思表达得很清楚。 I think Paul is quite clear about what he means.
现在，与这段经文相关的第三个反对意见是，经文只是告诉我 们那些披戴基督的人也受了洗，而不是说洗礼导致披戴基督。 Now, a third objection i- relating to this passage is, the text merely tells us that those who have put on Christ have also been baptized, not that baptism causes the putting on of Christ.
现在，这有着与第二个反对意见相同的问题，就是它无法解释为什么这段经文要提到洗礼。 Now, this suffers from the same problem as the second objection, which is that it fails to explain why baptism is mentioned in the passage at all.
如果非重生论的解释是对的，那么看起来保罗就是无缘无故地谈论洗礼。 It seems like if the non-regenerationist interpretation is true, then Paul is talking about baptism for no reason.
而且，这里词序很重要。 Also, word order matters here.
保罗先提到洗礼这个事实意味着它在逻辑上先于披戴基督。 The fact that Paul mentions baptism first means that it is logically prior to putting on Christ.
如果他想教导相反的意思，他会颠倒顺序。 If he meant to teach otherwise, he would have reversed the order.
他会说：「凡是披戴基督的都受了洗。」明白吗？ He would have said, "As many as have put on Christ have been baptized." Okay?
这样就会消除混淆。 That would have eliminated the confusion.
相反，他必须先提到洗礼，我认为我们应该认真对待经文的词序。 Instead, he had to mention baptism first, and, uh, I think that we should take the word order of the text seriously.
好的。 Okay.
接下来，我们看歌罗西书二章十一至十二节。 Next, we have Colossians 2:11-12.
所以，我们仍然在看圣保罗的书信。 So, once again, we're still at St. Paul's epistles.
注意他在他的书信中多次提到洗礼。 Notice that he mentions baptism quite a bit in his letters.
他在罗马书、哥林多前书、加拉太书、歌罗西书中都提到了它。 He mentions it in, uh, Romans, First Corinthians, Galatians, Colossians.
这让你想想，洗礼在圣保罗的书信中到底有多重要，以至于他觉得需要不断提到它，是吧？ Kind of makes you think, how important really is baptism in St. Paul's letters where he feels the need to constantly mention it, eh?
无论如何，歌罗西书说：「你们在他里面也受了不是人手所行的割礼，乃 是基督使你们脱去肉体的割礼。你们既受洗与他一同埋葬，也就在此与他 一同复活，都因信那叫他从死里复活神的功用。」所以，有一些注解。 Uh, anyway, in Colossians it says, "In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ; having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead." So, uh, some notes.
这听起来很像罗马书。 This sounds a lot like Romans.
与基督一同埋葬的说法在这里重复了，就像罗马书第六章。 The language of being buried with Christ is repeated here, just like Romans 6.
但现在我们又加了一层，就是受属灵割礼的说法。 But now we have another layer that's added onto that, which is the language of being circumcised with a spiritual circumcision.
希腊文字面意思是「不是人手所行的割礼」。有些译本用属灵的割礼。 Now, the literal Greek is "a circumcision made without hands." Some translations use spiritual circumcision.
现在，有一个叫做心里的割礼的说法，最早出现在申命记，但在新约中有更详细的阐述， 特别是在罗马书二章二十九节，我想在圣彼得的一封书信中也有，但我忘了具体在哪里。 Now, there's a phrase called the circumcision of the heart, which first appears in Deuteronomy, but is, uh, unpacked in more detail in the New Testament, particularly in Romans 2:29, and I think in one of St. Peter's letters, but I forget exactly where.
所以，这个想法是当你受洗时，你的心受了割礼。 So, this idea is that when you are baptized, your heart is circumcised.
就像你的心有包皮，当你受洗时，它被割掉了。 It's like your heart has foreskin, and when you're baptized, they'll snip-snip.
抱歉要给你们介绍这个形象，但你知道，圣保罗 有时候描述得很具体，我想要捕捉到这一点。 Sorry, uh, to have to introduce that image to all y'all, but, you know, St. Paul can be very descriptive at times and I want to capture that.
现在，对这段经文有一个反对意见，就是属灵的割礼 不可能是关于洗礼的，因为它说是不是人手所行的。 Now, there's one objection to this passage, which is that the spiritual circumcision can't be about baptism because it says it's made without hands.
你明白吗？ You know?
你怎么不用手给人施洗呢？ How do you baptize someone without hands?
所以，对此的回答是，当它说不是人手所行的割礼时，并不是字面意思上说没有手参与。 So, the answer to this is that when it says a circumcision without hands, it doesn't mean literally there's no hands involved.
明白吗？ Okay?
它的意思是最终行割礼的不是施洗者，而是基督自己。 What it means is that the one doing the circumcising is ultimately not the baptizer, but Christ himself.
再一次，这是我们在整个讲解中多次回到的一点 ，就是当你受洗时，最终是耶稣在给你施洗。 Once again, this is a point that we've returned to multiple times, uh, throughout, um, this, um, presentation, which is that, um, when you're baptized, ultimately Jesus is the one baptizing you.
现在，虽然心里的割礼在概念上与洗礼不同，但它也不是与洗礼分开的。 Now, even though the circumcision of the heart is conceptually distinct from baptism, it's not separate from it either.
你知道，它们大多数时候是一起发生的，只有少数例外。 You know, they occur together most of the time, with a few exceptions.
如果不是这样，为什么保罗需要，感觉需要在这段经文中提到洗礼呢？ And if that wasn't the case, why does Paul need, feel the need to mention baptism in this passage at all?
如果两者之间没有联系，那么再一次，保罗就是无缘无故地提到洗礼。 If there is no connection between the two, once again, Paul is mentioning baptism for no reason.
他对它的提及是多余的。 His reference to it is superfluous.
事实上，如果非重生论的解释是对的，似乎保罗所有对洗礼的提及都是完全不必要的。 In fact, um, if the non-regenerationist passage is true, non-regenerationist interpretation is true, it seems like none of Paul's references to baptism are necessary at all.
这些书信不包括这些内容也一样通顺，包括这里。 The letters could have flowed just as well without them, including here.
现在我们讲完了圣保罗的书信。 Um, now we're done with St. Paul's letters.
我们现在转到圣彼得。 We now move to St. Peter.
顺便说一下，这是我最喜欢的经文之一，因为这是最清楚的。 This is one of my favorite passages, by the way, because, uh, this is as, as clear as it gets.
这是圣经最明确地说洗礼带来救恩的地方。 This is the most explicit that the Bible gets to saying baptism is salvific.
明白吗？ Okay?
所以，圣彼得写道：「因基督也曾一次为罪受苦，就是义的代替不义的，为要 引我们到神面前。按着肉体说，他被治死；按着灵性说，他复活了。他藉这灵 曾去传道给那些在监狱里的灵听，就是那从前在挪亚预备方舟、神容忍等待的 时候，不信从的人。当时进入方舟，藉着水得救的不多，只有八个人。 So, St. Peter writes, "For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey when God's patience waited in the days of Noah while the ark was being prepared, in which a few, that is eight persons, were brought safely through water.
这水所表明的洗礼，现在藉着耶稣基督复活也拯救你们；这洗礼本不 在乎除掉肉体的污秽，只求在神面前有无亏的良心。」所以，这是一 个有点复杂的论证，你需要仔细跟随彼得在这里实际说的是什么。 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body, but as an appeal to God for a good conscience through the resurrection of Jesus Christ."So, um, this is a, a bit of a complex argument, so you need to follow closely what Peter is actually saying here.
所以基本上，这是一个从预表学来的论证。 So basically, he's, this is an argument from typology.
在旧约中有一些故事指向新约中的事物。 So, there are stories in the Old Testament that point forward to things in the New.
根据圣彼得的说法，创世记中的洪水是基督教洗礼的预表。 And according to St. Peter, uh, the floodwaters in Genesis are a foreshadowing of Christian baptism.
所以，就像挪亚通过洪水得救一样，基督徒通过洗礼得救。 So, just as Noah was saved through the floodwaters, so are Christians saved through baptism.
你知道，这里有托马斯·施莱纳的一段引文。 Um, you know, so there's a quote here from Thomas Schreiner.
施莱纳是一个很有趣的人，因为他是一个改革宗浸信会信徒。 Uh, Schreiner is a very interesting fellow, because, uh, he is a reformed Baptist.
他不相信洗礼重生。 He does not believe in baptismal regeneration.
你可以说，他是在对立的一方。 Uh, he's on the other team, you could say.
然而，即使他在对立的一方，他对这段经文做出了很多我认为支持重生论解释的观察。 However, even though he's on the other team, he makes a lot of observations regarding this text that I think lend themselves to a regenerationist interpretation.
所以，他说：「他们确信的基础是他们的洗礼，因为在洗礼中，他们基 于主耶稣基督被钉十字架和复活的工作，向神祈求赐给他们无亏的良心 。」另一个有趣的观察是，洪水不仅预表救恩，也预表罪的消除。 So, he says, quote, "The basis of their assurance is their baptism, for in baptism, they have b- appealed to God to give them a good conscience on the basis of the crucified and risen work of our, of the Lord Jesus Christ." Another interesting observation, so it's not just salvation, uh, that is typified by the floodwaters, but also, uh, the elimination of sin.
因为如果你记得，在挪亚的故事中，那些不信的人，那些拒绝神的人，在洪水中灭亡了。 Because if you recall, in the Noah story, um, the unbelievers, those who rejected God, perished in the flood.
所以，就像不信的人在洪水中灭亡一样，用罗马 书六章六节的说法，老我在洗礼的水中被治死。 So, just as the unbelievers pla- perished in the floodwaters, so the old man, to use the language of Romans 6:6, is put to death in the baptismal waters.
所以这里有一个，这里有一种看待它的方式。 Um, so here's a little, here's one way to look at it.
每当发生洗礼时，就有人被杀死。 Whenever a baptism takes place, someone is murdered.
被杀死的是老我，是洗礼前存在于那人里面的旧我。 The one who's murdered is the old man, the old self that existed in the person prior to baptism.
所以，就像洪水中有死亡一样，洗礼中也有死亡。 So, there is, just as there is death in the, in the flood, there is death in baptism.
现在，施莱纳对此还有一些观察。 Um, now, uh, Schreiner has some more, uh, observations regarding this.
所以，我想完整地引用这段话，这样你知道，我不是凭空捏造。 So, I just wanna quote this in full so, you know, I'm not just inventing stuff out of thin air.
我也不是在给它加上公教的色彩，因为我在这里引用的是一位改革宗浸信会学者。 And I'm not just putting a Catholic spin on it either, because I'm quoting a reformed Baptist scholar here.
所以，施莱纳说：「洪水淹没了古代世界，是死亡的媒介。 So, Schreiner says, quote, "The waters of the flood deluged the ancient world and were the agent of death.
同样，洗礼，在新约时期是通过浸入的方式，发生在一个人被浸入水中时。 Similarly, baptism, which was by immersion during the time of the New Testament, occurs when one is plunged under the water.
任何被浸在水下的人都会死。 Anyone who is submerged under water dies.
浸入水下代表死亡，就像保罗在罗马书六章三至五节所暗示的。 Submersion under the water represents death, as Paul suggests in Romans 6:3-5.
耶稣用洗礼来描述他即将到来的死亡，马可福音十章三十八至三十九 节，路加福音十二章五十节，这表明浸入水下恰当地描绘了死亡。 Jesus described his upcoming death in terms of baptism, Mark 10:38-39, Luke 12:50, just indicating that submersion under the water aptly portrays death.
就像洪水的混沌之水是毁灭的媒介一样，洗礼的水也是毁灭的水。 Just as the chaotic waters of the flood were the agent of destruction, so too the waters of baptism are waters of destruction.
然而在新约神学中，参见马太福音三章十六节，马可福音十章三十八至 三十九节，罗马书六章三至五节，信徒能在带来死亡的洗礼之水中存活 ，是因为他们与基督一同受洗。」所以，让我们看一些反对意见。 In New Testament theology, however, uh, see Matthew 3:16, Mark 10:38-39, Romans 6:3-5, believers survive the death-dealing baptismal waters because they're baptized with Christ." So, let's get some objections.
再一次，就像我们看过的大多数其他经文一样，有人说这是指圣灵的洗礼，好吗？ Once again, just like with most of the other texts that we looked at, there are people who say that, uh, this is a reference to spirit baptism, okay?
所以，你知道，这是关于在圣灵里受洗，因为它不是除掉身体的污秽。 So, you know, this is about being baptized in the Holy Spirit because it's not removal of dirt from the body.
所以，对此的回答是，首先，如果所说的洗礼不涉 及水，那就破坏了与挪亚和洪水的整个预表联系。 So, the answer to this is, first of all, if baptis- if the baptism in question didn't involve water, that destroys the whole typological connection to Noah and the flood.
就像，圣彼得必须提到创世记中的洪水的全部原因是因为他想让你关注水，明白吗？ Like, the whole reason why St. Peter has to mention the floodwaters of Genesis is because he wants you to focus on the water, okay?
如果他在谈论圣灵的洗礼，那么读者就可以合理地说：「彼得，你在说什么？ And if he was talking about spirit baptism, then the reader could justifiably say, "What are you going on about, Peter?
你为什么要谈论挪亚的洪水？ Why are you talking about Noah's flood?
这与这个没有任何关系。」而且，如果没有涉及身体的洗 涤行为，为什么彼得需要澄清这不是除掉身体的污秽？ This ain't got nothing to do with this." Also, why does Peter need to clarify it's not a removal of dirt from the body if there wasn't a physical act of washing involved?
如果这只是圣灵的洗礼，你就不需要做这种限定。 You don't need to make that kind of qualifier if this was just a spirit baptism.
现在，另一个反对意见。 Now, another objection.
这个反对意见更复杂一些，我听到迈克尔·海瑟提出这个观点，说彼得实 际上在教导洗礼是对已经被洁净的良心的承诺，而不是说它洁净良心。 This one is a little bit more of a sophisticated one, and I heard Michael Heiser, of all people, make this one, which is that Peter is actually teaching that here baptism is a pledge of a clean conscience that has already been cleaned, not that it cleans the conscience.
这依赖于某些希腊词，特别是ɛperótima这个词，在ESV中被翻译为「祈求」。 Um, and this relies on, uh, certain Greek words, so particularly, it's the word ɛperótima, uh, which in the ESV is translated as appeal.
但如果你读NIV中的同一段经文，它被翻译为「承诺」。 But if you read the same passage in the NIV, it's translated as pledge.
所以，海瑟和其他一些人认为ɛperótim a在这里可以意味着「承诺」而不是「祈求」。 So, Heiser and a few other people have argued that ɛperótima can mean pledge instead of appeal at this point.
所以，如果你读NIV，它被翻译为向神承诺有无亏的 良心，这有点暗示他们在受洗前良心就已经洁净了。 So, if you read in the NIV, it's rendered as the pledge of a clean conscience towards God, which kind of implies that they, their consciences were already clean before they were baptized.
然而，问题是，如果你只看ɛperótima这 个词的字面意思，「祈求」作为翻译更有意义。 However, problem with this is, if you just take the word ɛperótima at face value, uh, appeal makes more sense as translation.
为什么？ Why?
因为作为名词，它是从希腊词ɛperótaō派生的。 Because as a noun, it is derived from the Greek word ɛperótaō.
所以，在这里了解希腊文会有帮助。 So, it helps to know, uh, Greek here.
ɛperótaō的意思是请求或祈求。 ɛperótaō means to ask for or to appeal.
如果你用马林森的语法书学习第一年的希腊文，这是其中一个词汇。 If you learn first year Greek with Mallinson's Grammar, this is one of the, um, word, the vocab words that come up there.
所以，如果动词形式与请求或祈求有关，那么把名词形式 ɛperótima解释为请求或祈求某事是有意义的。 So, um, if the verbal form has to do with asking or appealing, it, you know, makes sense to interpret the noun form ɛperótima as asking for or appealing for something.
所以，我们刚才引用的施莱纳，他不是洗礼重生的支持者，同意我刚才提出的观点。 So, again, Schreiner, uh, who we just quoted and who is not a baptismal regeneration proponent, agrees with the point I just made.
这是他说的。 This is what he says.
「然而，我认为名词的意思更可能是从动词派生的。 Quote, "I think it is more likely, however, that the meaning of the noun is derived from the verb.
我是基于上下文得出这个结论的。 I reach this decision on contextual grounds.
换句话说，ɛperótima这个词的两种解释在词典上都是可能的。 In other words, both interpretations of the word ɛperótima are possible lexically.
然而，在上下文中，洗礼似乎更可能与向神祈求无亏的良心有关。 In context, however, it seems more likely that baptism is associated with an appeal or request to God for a good conscience.
再一次，良心这个词可以被理解为主观所有格，即从无亏的良心发出向神的祈求。 Once again, the word conscience could be understood as a subjective genitive, an appeal to God arising from a good conscience.
但是我们可以立即排除主观所有格，因为如果信徒已 经有了无亏的良心，我们就无法说明他在祈求什么。 We can rule out the subjective genitive immediately, though, for when we cannot specify what the believer is praying for since he already has a good conscience.
但如果是客观所有格，就像我认为的那样，信徒在洗礼中基 于基督的死和复活，求神洁净他们的良心并赦免他们的罪。 But if the genitive is objective, as I think it is, believers at baptism ask God on the basis of the death and resurrection of Christ to cleanse their consciences and forgive their sins.
信徒在洗礼中可以基于被钉十字架和复活的主的工作确信，他 们要得无亏良心的祈求会得到应允。」所以，施莱纳同意。 Believers at baptism can be confident on the basis of the work of the crucified and risen Lord that their appeal to have a good conscience will be answered." So, Schreiner agrees.
在洗礼中，你的良心被洁净。 In baptism, your conscience is cleaned.
它不是在此之前被洁净的。 Um, y- it's not cleaned prior to it.
它是在洗礼时被洁净的。 It's cleaned at it.
抱歉说了这么多希腊文语法的技术性内容。 And sorry for all the technical Greek grammar.
有时你确实需要把这些内容放进去，才能真正把要点说清楚。 Sometimes you kind of need to, uh, throw it in there to really hammer the point home.
所以我们已经讲完了所有明确的洗礼经文，在剩下的时间里，我想讲一讲隐含的洗礼经文。 Um, so we've covered all the explicit baptism texts, so in the remaining time, I want to go through the implicit baptism texts.
事实上，公教传统中一些最重要的洗礼经文是隐含的，包括约翰福音三章三至八节。 Um, in fact, some of the most important baptismal texts, uh, from the Catholic tradition are the implicit ones, including John 3:3-8.
这是著名的重生经文。 This is the famous born again passage.
所以，尼哥底母晚上来见耶稣，他想听耶稣的教导。耶稣给他讲了一段关于重生的话。 So, Nicodemus comes to Jesus at night, he wants to hear Jesus' teaching.And Jesus gives him a discourse about being, uh, born again.
他说：「耶稣回答说：『我实实在在地告诉你，人若不重生，就 不能见神的国。』尼哥底母说：『人已经老了，如何能重生呢？ He says this, "Jesus answered him, 'Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.' Nicodemus said to him, 'How can a man be born again, uh, when he is old?
岂能再进母腹生出来吗？』耶稣说：『我实实在在地告 诉你，人若不是从水和圣灵生的，就不能进神的国。 Can he enter a second time into his mother's womb and be born?' Jesus answered, 'Truly, truly, I say to you, unless one is born of water and spirit, he cannot enter the kingdom of God.
从肉身生的就是肉身，从灵生的就是灵。 That which is born of the flesh is flesh, and that which is born of the spirit is spirit.
我说你们必须重生，你不要以为希奇。风随着意思吹 ，你听见风的响声，却不晓得从哪里来，往哪里去。 Do not marvel that I said to you, "You must be born again." The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes.
凡从圣灵生的，也是如此。』」所以，尼哥底母在这里有点字面主义。 So it is with everyone who is born of the spirit." So, Nicodemus is a bit of a literalist here.
耶稣说你必须重生。 Jesus says you have to be born again.
尼哥底母想：「哦，所以我必须爬回母亲的子宫里再出来一次。 」耶稣好像在说：「不，你这傻瓜。」然后他解释了他的意思。 Nicodemus thinks, "Oh, so I gotta crawl back into my mother's womb and come out a second time." Jesus is like, "No, you silly goose." And then he explains what he means.
现在这里有一些注解。 Um, now some notes here.
这段经文把水和圣灵联系在一起，表明洗礼的物质行为与圣灵的降临有密切联系。 The passage connects water and spirit, indicating a close connection with the physical act of baptism, with the coming of the Holy Spirit.
这就是为什么我在前面讨论马可福音时说，仅仅因为 耶稣的洗礼是用圣灵施洗，并不意味着它没有水。 This is why I said earlier, when we were discussing the Gospel of Mark, that just because Jesus' baptism is with the Holy Spirit, doesn't mean it's waterless.
不是圣灵与水对立，而是圣灵在水之外的附加。 It's not spirit as opposed to water, but it's spirit in addition to water.
早期教父普遍把这段经文解释为完全是关于洗礼的，这可以追溯到游斯丁殉道者。 And the early church fathers universally interpret this passage to be all about baptism, going all the way back to Justin Martyr.
所以，我们在前面引用游斯丁殉道者时已经看到了这一点。 So, uh, we already saw that, uh, earlier, uh, when we were quoting Justin Martyr.
这实际上是《第一护教书》同一章的另一段。 Here's actually another section of the same chapter from the First Apology.
所以，这实际上是我之前给你的引文的继续。 So, this is actually a continuation of the earlier quote that I gave you.
所以，这里说…… So, it says here...
还是在我给的引文之前？ Or is it before the quote I gave?
是其中之一，但是在同一章。 One or the other, but it's in the same chapter.
游斯丁殉道者说：「凡是被说服并相信我们所教导和所说的是真实的，并且能够相应地生活 的人，都被指示要祷告并以禁食恳求神赦免他们过去的罪，我们与他们一同祷告和禁食。 Justin Martyr says this, "As many as are persuaded and believe that what we teach and say is true, and that are take, to be able to live accordingly are instructed to pray and to intrigue God with fasting for the remission of their sins that are past, we pray and fasting with them.
然后他们被我们带到有水的地方，以我们自己重生的同样方式重生。 Then they're brought to, by us where there is water and are regenerated in the same manner in which we were ourselves regenerated.
因为奉神，就是父和宇宙之主，并我们的救主耶稣基督和圣灵的名，他们就接受水的洗涤。 For in the name of God, the Father and the Lord of the Universe and our Savior Jesus Christ and of the Holy Spirit, they then receive the washing with water.
因为基督也说：『你们若不重生，就不能进天国。』」所以，从游斯丁殉道者直到改 教时期，每一个约翰福音的注释者都把约翰福音三章三至八节理解为洗礼的经文。 For Christ also said, 'Except ye be born again, ye shall not enter into the kingdom of heaven.'" So, from Justin Martyr up until the time of regeneration, every single commentator on the Gospel of John understood John 3:3-8 as a baptismal text.
因此我之前提到的第三个原则，历史原则。 Hence my third terminical point earlier about the principle of history.
当然，对这段经文的洗礼解释有许多反对意见，因为非重生论者理解这段经文的重要性。 Uh, now, of course, there are many objections to the baptismal interpretation of this text because non-regenerationists understand the importance of this text.
对传统解释最详细的反对论证之一来自另一位改革宗浸信会学者，D.A. Uh, one of the most extended arguments against, uh, the traditional interpretation comes from another reformed Baptist scholar, D.A.
卡森，在他为《柱石新约注释丛书》写的约翰福音注释中。 Carson, in his commentary on John for the Pillar New Testament Commentary series.
这是他的五个论点的总结，弗格森在《早期教会的洗礼》中提供了这些。 So, this is a summary of his five arguments, uh, which Ferguson provides in Baptism in the Early Church.
所以，有五个反对意见。 So, there are five objections.
第一，洗礼对尼哥底母可能没有任何相关性。 One, baptism could have had no relevance to Nicodemus.
第二，约翰福音第三章的全部焦点是在圣灵上。 Two, the entire focus of John 3 is on the spirit.
第三，耶稣不可能期望尼哥底母理解基督教的洗礼。 Number three, Jesus could not have expected Nicodemus to understand Christian baptism.
第四，如果圣灵的工作与洗礼联系在一起，就没有什么奥秘了。 Number four, there is no mystery if the work of the spirit is tied to baptism.
第五，约翰福音中的其他提及贬低水的洗礼。 And number five, other references to John depreciate water baptism.
所以，让我们从第一个反对意见开始。 So, let's start with the first objection.
洗礼对尼哥底母可能没有任何相关性。 Baptism could have had no relevance to Nicodemus.
好吗？ Okay?
所以，尼哥底母并不是不知道洗礼是什么。 So, N- Nicodemus is not ignorant of what baptism is.
施洗约翰一直在各处给人施洗，毫无疑问，尼哥底母一定听说过施洗约翰和他的洗礼。 John the Baptist has been going around baptizing people and without a doubt, Nicodemus would have heard of John the Baptist and his baptisms.
所以，如果你问尼哥底母：「你知道洗礼是什么吗？」尼 哥底母基本上会因为你把他当成某种白痴而打你的脸。 So, if you were to ask, uh, Nicodemus, "Do you know what a baptism is?" Nicodemus, uh, would basically punch you in the face for thinking that he's some kind of idiot.
现在，约翰福音第三章确实在二十二和二十三节继续 描述约翰的洗礼，这表明这段话与洗礼之间有联系。 Now, the text of John 3 does go on to describe John's baptism in verses 22 and 23, which would indicate a link between a discourse and baptism.
所以，如果你告诉我这段经文与洗礼没有联系，洗礼就在同一章后面。 So, if you tell me that there's no link to baptism in this text, baptism is literally l- right there later in the same chapter.
现在，第二个反对意见是约翰福音第三章的全部焦点是在圣灵上。 Now, second objection is that the entire focus of John 3 is on the Holy Spirit.
所以，根据这个反对意见，把它说成是关于洗礼的，你有点偏离了主要观点。 So, according to this objection, by making about baptism, you're kind of going away from the main point.
现在确实圣灵是这段经文的主要焦点，但从逻辑上讲，这并不意味着水被排除在讨论之外。 Now it's true that the Holy Spirit is the main focus of the text, but it doesn't logically follow from that, that water is excluded from the discussion.
需要注意的一点是，耶稣经常把主要观点与实现那个观点的物质手段配对。 One of the things to note is that Jesus often pairs the main point with the material means of that point.
所以，一个很好的例子是在约翰福音三章十四至十六 节，耶稣谈到旷野中的蛇，以及像那蛇一样被举起。 So, a good example is in, um, um, John 3:14-16, where Jesus talks about being, about the serpent in the wilderness and being lifted up just like that serpent.
然后在第十六节谈到得救。 And then in verse 16 talks about being saved.
所以，指向了某个物质的东西，它直接与主要观点，也就是救恩联系在一起。 So, something material is being pointed to, and it's connected directly to the main point, which is salvation.
同样的方式，主要观点是圣灵和重生，但洗礼是 那个讨论的必要部分，你不能把洗礼从中移除。 So, in a similar way, the main point is the Holy Spirit and the new birth, but baptism is a necessary part of that discussion, and you can't remove baptism from it.
现在是第三个反对意见，耶稣不可能期望尼哥底母理解基督教的洗礼。 And now the third objection, Jesus could not have expected Nicodemus to understand Christian baptism.
所以，我们已经知道尼哥底母知道洗礼是什么，所以不需要在这点上过多强调。 So, we already know that Nicodemus knows what baptism is, so no need to belabor that point.
而且，仅仅因为耶稣提到一些还没有设立或还没有发生的事，并不意味着它与讨论无关。 Also, uh, just because Jesus references something that hasn't been instituted yet, or hasn't happened yet, doesn't mean that, uh, it's not relevant to the discussion.
尼哥底母不会理解耶稣谈到人子被举起时的意思。 Nicodemus wouldn't have understood what Jesus meant when he talked about the son of man being lifted up.
这并不阻止耶稣谈论它。 That doesn't stop Jesus from talking about it.
这并不意味着耶稣不是在谈论他的钉十字架。 That doesn't mean that Jesus isn't talking about his crucifixion.
他仍然在谈论它，后来它会发生，尼哥底母会在那里，尼哥底 母会说：「哦，这就是他的意思。」基督教的洗礼也是一样。 He's still talking about it, and later on, it's gonna happen, and Nicodemus is gonna be there, and Nicodemus is like, "Oh, that's what he meant." It's the same with Christian baptism.
当洗礼被设立时，尼哥底母可以接受洗礼，想着：「哦，这 就是他的意思。」另一点，这是我从弗格森那里得到的。 When baptism is instituted, Nicodemus could receive baptism, thinking, "Oh, this is what he meant." Another point, and I got this from Ferguson.
记住约翰也是从复活后的立场写作，那时洗礼已经设立了。 Remember that John is also writing for a post-resurrection standpoint when baptism has already been instituted.
所以，他也考虑到基督徒读者，他们知道耶稣要建立什么。 So, he also has Christian readers in mind who know what Jesus is building up to.
要始终记住这些福音书所针对的读者。 Uh, always remember the audience that is being addressed in these gospels.
第四个反对意见。 Objection four.
如果圣灵的工作与洗礼联系在一起，就没有什么奥秘了。 There is no mystery if the work of the spirit is tied to baptism.
所以，第八节说：「风随着意思吹，你不知道从哪里 来。」所以，这里的奥秘不应该与不可预测混淆。 So, uh, verse eight says, "The wind blows where it wishes and we, you don't know where it comes from." So, um, mystery here should not be confused with unpredictability.
耶稣不是在说圣灵是不可预测的。 Jesus isn't saying that the Holy Spirit is uncom- is unpredictable.
这就像五旬节派有时用来为他们在聚会中做的奇怪事情辩护的论点 ，说：「嗯，你知道，你不能预测圣灵的工作，所以如果他决定让 你发出动物的声音并在地上打滚，我们有什么资格判断？」…… Um, that's the same argument that Pentecostals sometimes use to justify all the weird stuff that they do in their services, saying, "Well, you know, you can't predict the work of the Holy Spirit, so if he decides to make, uh, to cause you to make animal noises and roll around on the floor, who are we to judge?"...
这不是重点。 that's not the point.
奥秘的重点是我们不理解圣灵的来源。 The point of the mystery is we do not comprehend the Spirit's point of origin.
而且，没有人在说圣灵不能在水之外工作，我们在开始时 就已经确立了这一点，只是说它们通常是联系在一起的。 Also, no one is arguing that the Spirit cannot work apart from water, we already established this at the beginning, or only that they're ordinarily tied together.
所以，我们可以说圣灵通常通过洗礼的水工作， 同时仍然为圣灵在洗礼的水之外工作留有余地。 So, we can argue that the Holy Spirit ordinarily works through the waters of baptism while still making room for the Holy Spirit to wo- work apart from the waters of baptism.
现在，第五点，约翰福音中的其他提及贬低水的洗礼。 Now, um, point five, other references to John depreciate water baptism.
现在，对我来说这种情况并不完全清楚，其他对洗礼的提及是否贬低是很有争议的。 Now, it's not entirely clear to me that this is the case, whether other references to baptism depreciate is highly debatable.
没有明显的例子表明这种情况发生。 There are no obvious examples of this happening.
事实上，弗格森在他的书第144页回应这一点时说：「约翰福音一章三 十一节和三十三节为三章五节的宣告做准备，并支持后者的洗礼解释。 And, in fact, Ferguson, uh, responds to this point in page 144 of his book where he states, "The statements of John 1:31 and 33 prepare for the declaration of 3:5 and support the, the baptismal interpretation of the latter.
使耶稣的洗礼优越的是它伴随着圣灵的活动，并由圣灵赐予约翰福音三章五节所说的那 件事。」所以，换句话说，约翰不是在试图，耶稣不是在试图在约翰福音中贬低洗礼。 What made Jesus' baptism superior was that was accompanied by the activity of the Spirit and conferred by the Spirit the very thing John 3:5 says of it." So, uh, in other words, uh, John isn't trying, Jesus isn't trying to depreciate baptism in Go- John's Gospel.
现在，我有一个额外的反对意见。 Now, I have a bonus objection.
这不是卡森提出的五个之一，但如果你在福音派中待得够久，你最终会 听到这个，就是说水指的是肉身的出生，也就是母亲子宫中的羊水。 This is not one of the five that Carson throws out, but if you hang around evangelicals long enough, you'll eventually hear this one, which is that the water refers to physical birth, i.e., amniotic fluid from the mother's womb.
还有一些其他解经家认为这里的水指的是与受孕和出生相关的其他液体。 There's a few other interpreters who think that the water here refers to, um, some other liquid that's associated with conception and birth.
现在，这是一个新颖的解释。 Now, this one is a novel interpretation.
我只在过去几十年的文献中看到过它，这是一种很奇怪的使用水这个词的方式。 Uh, I've only ever seen it in literature in the past few decades, and it's a very odd way to use the word water.
我不知道有任何圣经经文这样使用水这个词。 Uh, I'm not aware of any passage of scripture that uses the word water this way.
而且这会暗示从水生的和从圣灵生的是两个不同的事。 Um, plus this would imply that born by water and born by Spirit are two different things.
但耶稣没有说：「从水生的然后从圣灵生的。」他说：「从水和圣灵生的。」换句话说 ，这段经文的语法只提出一个有两个要素的出生，而不是这种解释所要求的两次出生。 But Jesus doesn't say, "The one who's born of water and then born of the Spirit." He says, "Born of water and Spirit." In other words, the grammar of the passage only posits a single birth with two elements, not two births as this interpretation would require.
现在，希望这足够涵盖约翰福音三章三至八节。 Now, hopefully that sufficiently covers John 3:3-8.
让我们现在看下一个隐含的洗礼经文，就是以弗所书五章二十五至二十七节，圣保罗 写道：「你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教会舍己。要用水藉 着道把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污、皱纹等类 的病，乃是圣洁没有瑕疵的。」所以，圣保罗在以弗所书第五章主要关注婚姻圣事。 Let's now go to the next implicit baptism text, which is Ephesians 5:25-27, where Saint Paul writes, "Husbands, love your wives as Christ loved the church and gave himself up for her that he might sanctify her, having cleansed her by the washing of water with the word so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish." So, Saint Paul is mainly concerned with the sacrament of marriage in Ephesians 5.
但在讨论婚姻圣事的过程中，他讨论了用水藉着道洗净。 Um, but in the midst of discussing the sacrament of marriage, he discusses the washing of water with the word.
所以，这里又有一个对水的提及。 So, there's another, um, another reference to water here.
顺便说一下，在我继续这一点之前，有人问：「你们教会对没有 受洗就死去的人有什么立场？」我在讲座一开始就讨论过这个。 So, by the way, before I continue this point, someone's asking, "What is your church's stance on someone who dies without being baptized?" I literally discussed this at the very beginning of the presentation.
所以，请回到这个讲座的前15分钟，然后快进到现在，这样你就能跟上了。 So, please go back to the first 15 minutes of this talk and then fast-forward to the present, and that'll catch you up.
非常感谢。 Thank you very much.
现在，说到这里，用水藉着道洗净。 Um, now, that being said, so cleanse with water by word.
所以，我们在前面的经文中已经看到了洗涤和水的用语。 So, we've already seen washing and water language in previous texts.
所以，在这里建立与洗礼的联系应该不难。 So, it shouldn't be that hard to make the baptismal connection here.
所以，注意与道的配对。 So, notice the pairing of the word word.
所以，这与圣事信仰一致，即洗礼仪式是通过在仪式进行时宣告的神的话而变得有效的。 So, this is consistent with the sacramental belief that the baptismal rite is made efficacious by the Word of God that is declared as the rite takes place.
所以，你知道，在这种情况下，就是那些话：「我奉父、子、圣灵的名给你施洗。」 现在，大多数，许多早期教父，早在二世纪末的特土良和三世纪末的奥林匹斯的美多 狄，都明确地把这段经文与洗礼盆联系起来，这是基督教对洗礼的一个常用词。 So, you know, in this case, it's the words, "I baptize you in the name of the Father, Son, and Holy Spirit." Now, most, many f- early church fathers, going as far back as Tertullian in the late second century and Methodius of Olympus in the late sec- late third century explicitly connect this passage to the laver, a common Christian term for baptism.
所以再一次，历史原则适用。 Um, so once again, principle of history applies.
这里教父对水的解释是什么？ What is the patristic interpretation of water here?
下一段经文是从圣保罗的另一封书信，提多书三章三至七节。 The next text from one of Saint Paul's other letters, Titus 3:3-7.
「我们从前也是无知、悖逆、受迷惑、服事各样私欲和宴 乐，常存恶毒、嫉妒的心，是可恨的，又是彼此相恨。 "For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another.
但到了神我们救主的恩慈和他向人所施的慈爱显明的时候，他便救了我们，并 不是因我们自己所行的义，乃是照他的怜悯，藉着重生的洗和圣灵的更新。圣 灵就是神藉着耶稣基督我们救主厚厚浇灌在我们身上的，好叫我们因他的恩得 称为义，可以凭着永生的盼望成为后嗣。」所以，重生的洗和圣灵的更新。 But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life." So, the washing of regeneration and the renewal of the Holy Spirit.
注意水和圣灵的用语经常一起被提到。 Notice how water and spirit language are often, uh, mentioned together.
所以，你会看到这些事情被认为是不可分割的。 So, you'll see how those things are considered inseparable from each other.
所以重生的洗是什么意思？ Um, so what does washing of regeneration mean?
最早讨论提多书二章，或提多书三章的解经家是圣居普 良，他大约死于公元258年，所以是三世纪中期。 Well, the earliest interpreter to discuss Titus 2, or Titus 3 is Saint Cyprian, who li- who died around AD 258, so mid third century.
他在第73封书信中说这样说。 And he says this in Epistle 73.
他写道：「但断言和争辩那些不是在教会中出生的人可以成为神的儿子，这是何等的事。 He writes, "But what a thing it is to assert and contend that they who are not born in the church can be the sons of God.
因为蒙福的使徒阐述并证明洗礼就是旧人死去和新人出生的地方，说： 『他藉着重生的洗救了我们。』」所以，居普良说重生的洗就是洗礼。 For the blessed apostles, uh, sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, 'He saved us by the washing of regeneration.'" So, Cyprian says that the washing of regeneration is baptism.
你看其他的教父，他们都说同样的话。 And you go through the rest of the church fathers, and they all say the same thing.
你可以在约翰·屈梭多模、圣安布罗修、奥古斯丁等人的著作中读到这个。 Uh, you can read this in John Chrysostom, in Saint Ambrose, Augustine, et cetera.
而这些只是大名鼎鼎的人物，你知道。 Um, and those are just the big names, you know.
我还有一段经文。 Uh, I have one more text.
我们实际上快完成了。 We are actually almost done.
我说过这会花两个小时，但不知怎么的，靠着神 的恩典，我们现在只用了一个小时四十多分钟。 I said it would take two hours, but somehow by God's grace, we're just a little over an hour and 40 minutes now.
所以，希伯来书十章十九至二十二节。 So, Hebrews 10 verses 19 and, to 22.
这里说：「弟兄们，我们既因耶稣的血得以坦然进入至圣所，是藉着他给我们开了 一条又新又活的路，从幔子经过，这幔子就是他的身体。又有一位大祭司治理神的 家，我们就当存着诚心和充足的信心来到神面前，已蒙血洒去的心中天良的亏欠， 又用清水洗净了身体。」所以，这里的主要焦点是基督在十字架上的牺牲性死亡。 So, it states here, "Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water." So, uh, the primary focus here is the sacrificial death of Christ on the cross.
但那牺牲性死亡的效果是如何应用在我们身上的？ But how i- are the effects of that sacrificial death applied to us?
答案在最后一节，那里说：「已蒙血洒去的心中天良的亏欠，又用清水洗净 了身体。」所以，早期教父没有像对待前面的经文那样多地关注这段经文。 Well, the answer is in the last verse where it says, "Our hearts are sprinkled clean from an evil conscience and our bodies washed with pure water." So, this passage was not given as much attention by the early church fathers as the previous verses.
所以我不能给你任何直接引用这段经文的话。 Uh, so I can't really give you any direct quotes that reference this passage.
也许某处有一个，我只是还没有遇到。但我想让你注意这里的用语与前面经文的相似性。 Maybe there's one somewhere out there, I just haven't run into it yet.But I want you to note the similarity of the language to preceding passages.
就像，我们在以弗所书、提多书，甚至在彼得前 书中看到的同样主题，在希伯来书中再次出现。 It's like, the same motif that we saw in Ephesians, uh, in Titus, and even in First Peter, uh, come up once again in Hebrews.
这有点像他们都在使用这些共同的主题，把它们编织在一起， 他们假设他们的读者理解他们说这些话的意思，你知道吗？ It's kind of like they're all, uh, using those common motifs, and they're weaving a thread together, uh, and they're assuming that their audience understands what they mean when they say this, you know?
2000年后，人们挠头想：「这些人是什么意思 ？」但是，生活在第一世纪的人不会有这个问题。 2000 years later, people scratch their heads thinking, "What do these guys mean?" Well, someone living in the first century would not have had that problem.
他们会准确理解这些人的意思。 They would have understood precisely what these people mean.
事实上，如果你仔细看希伯来书第十章，很多用语与圣彼得的很相似。 Uh, in fact, if you look closely at Hebrews 10, a lot of the language is similar to Saint Peter.
所以，圣彼得谈到水，用水洗净，导致在神面前良心得洁净。 So, Saint Peter talks about the water, washing of water, uh, leading to the cleansing of one's conscience before God.
所以，我认为如果我们要用圣经解释圣经，我们可以用圣彼得来解释希 伯来书，我们可以说他们教导的是同样的事，只是用略微不同的词。 So, I think if we are to interpret scripture using scripture, we can attach, we can use Saint Peter to interpret Hebrews, and we can say that they're teaching the same thing, only in slightly different terms.
所以，这是演讲的最后一张幻灯片，我们可以在这里总结了。 So, uh, this is the last, uh, slide on the, for the presentation, so we can wrap up here.
所以，总的来说，新约普遍教导洗礼是重生、罪得赦免和领受圣灵的途径。 So, in conclusion, the New Testament teaches universally that baptism is a means of regeneration, forgiveness of sins, and receiving of the Holy Spirit.
这在十多段经文中都有明确和隐含的教导。 This is taught both explicitly and implicitly in well over a dozen passages.
你会注意到在过去一个半小时里我们引用了多少。 You'll notice how, how we, how many did we quote, uh, in the past hour and a half.
太多了。 Way too many.
而且，早期教父普遍认为这些经文教导洗礼重生。 Also, the early church fathers universally recognized these passages as teaching baptismal regeneration.
所以，在这一点上，我们既有圣经的清楚教导，又有教父们的一致同意。 So, we have both the clear teaching of scripture and the unanimous consent of the church fathers on our side at this point.
一旦你把圣经和历史论证结合起来，我认为我们有 一个有力的，我敢说是无可辩驳的洗礼重生论证。 And once you combine the biblical and the historical arguments, I think we have a powerful, I daresay irrefutable case for baptismal regeneration.
非常感谢你，路易斯。 Thank you so much for that, Luis.
也很期待你关于这个主题的辩论。 Also, really looking forward to your debates, um, on this subject.
我认为那会很有成效。 I think that's gonna be really productive.
所以—— And so-
嗯哼。 Mm-hmm.
你在这里涵盖了很多内容，我很感谢你这样做，因为这会—— You're covering a lot of ground here, and I appreciate you doing that because that's gonna-
嗯哼。 Mm-hmm.
…… ...
为观看那场辩论的人提供更多他们可以研究的材料。 um, offer people who watch that debate more material that they can work through.
所以，我很感谢这个。 So, I appreciate this.
好的。 Okay.
非常感谢。 Thank you very much.
而且，你知道，这也是每当与我们的改革宗和福音派朋 友讨论洗礼重生的话题时，我们可以分享的好东西。 And, you know, this is also something good that we can share anytime the topic of baptismal regeneration comes up with some of our reformed and evangelical friends.
是的。 Yeah.
顺便说一下，当你讲了15分钟的东西，然后有人问你这个，你感觉如何？ A- and by the way, how, how do you like it whenever you, you cover something for 15 minutes and then somebody asks you about it?
我就像：「拜托，伙计。 I'm like, "Come on, man.
从头重看就好了。 Just rewind from the start.
我不想重复。」 I don't want to repeat it."
我每场节目都要处理这个。 I deal with that literally every show.
每一场节目，我都要处理这个。 Every single show, I have to deal with that.
所以，我知道你的感受。 So, I know how you feel.
嘿，各位，点赞，订阅。 Hey, everybody, hit that like button, hit the subscribe button.
更多内容即将到来，所以请继续关注。 Much more coming soon, so y'all stay tuned.
我们下次见。 We'll see you later.
愿神祝福。 God bless.
嗯哼。 Mm-hmm.