约翰牧师，许多人从根本上是明白他们因耶稣基督的福音得救，但他 们甚至不知道如何表达这一点，许多人也不明白福音到底是什么。 Pastor John, many people understand foundationally that they are saved by the Gospel of Jesus Christ, but they don't even know how to articulate that, and many people don't understand what the Gospel actually is.
你能为我们定义一下，告诉我们福音是什么吗？ Can you define that for us and tell us, what is the Gospel?
你将进入永恒的地狱，永远承受有意识的惩罚—— You're going to go to eternal hell and conscious punishment forever-
嗯。 Mm-hmm.
…… ...
除非—— unless-
嗯。 Mm-hmm.
…… ...
你信靠耶稣基督。 you put your faith in Jesus Christ.
嗯。 Mm-hmm.
但这里…… But here's...
这里有好消息。 Here's the good news.
如果你信靠基督，悔改你的罪，他会带你永远进入天堂。 If you trust Christ, repent of your sin, He will take you to heaven forever.
他会赦免你一切的罪。 He'll forgive all your sins.
福音就是我们都将走向地狱的永恒惩罚，永远离开神的同 在，但神通过他儿子耶稣基督的死与复活提供了拯救。 The Gospel is we're all headed to eternal punishment in hell, conscious punishment out of the presence of God forever, but God has provided a rescue through the death and resurrection of His son, Jesus Christ.
你…… You...
除非你谈到罪、悔改、耶稣基督的死与复活，以及对祂的信靠，否则你谈论的就不是福音。 You're not talking about the Gospel unless you talk about sin, repentance, Jesus Christ dying, rising again, and faith in Him.
嗯。 Mm-hmm.
这就是福音，但它与任何人都会听到的最好消息有关 ，那就是你可以逃脱永恒的惩罚，永远在天堂度过。 That's the Gospel, but it has to do with the best news that anyone will ever hear and that is that you can escape eternal punishment, spend eternity in heaven.
让我们深入探讨一下。 Let's get into it.
大家好。 Howdy, folks.
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基督徒经常谈论福音，但它到底是什么？ Christians talk a lot about the Gospel, but what actually is it?
一个简单的答案是，福音就是好消息。 An easy answer is that the Gospel is the good news.
这就是希腊语和希伯来语中翻译为福音的含义，我们甚至 从意为好消息的词根中得到了英文单词Gospel。 That's what the Greek and Hebrew terms translated Gospel mean, and we even get the English word Gospel from roots that mean good news.
到目前为止还不错，但福音所包含的好消息到底是什么？ So far so good, but what actually is the good news that the Gospel contains?
具体是什么呢？ What is it specifically?
这就是事情变得模糊的地方，事实上，基督徒对福音没有一个单一明确的定义。 This is where things get fuzzy, and the truth is that Christians don't have a single clear definition for what the Gospel is.
实际上，这个词有几种不同的用法，它们可能因基督徒群体的不同而有所差异。 In reality, there are several different uses for the term and they can vary from one group of Christians to another.
这是一个问题，因为圣保罗对那些不正确理解福音的人说了一些非常严厉的话。 This is a problem because Saint Paul has some very stern things to say about people who don't understand the Gospel correctly.
在加拉太书一章中，他写道：「我希奇你们这么快 离开那藉着基督之恩召你们的，去从别的福音。」 In Galatians 1, he writes, "I am astonished that you are so quickly deserting Him who called you in the grace of Christ and are turned into a different gospel.
并不是另有一个福音，不过有些人搅扰你们，要改变基督的福音。」 Not that there is another one, but there are some who trouble you and want to distort the Gospel of Christ.
但无论是我们，是天上来的使者，若传福音给你们 ，与我们所传给你们的不同，他就应当被咒诅。」 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed.
正如我们先前说过，现在我又再说，若有人传福音给你们，与 你们所领受的不同，他就应当被咒诅。」在保罗看来，任何对 福音有根本不同理解的人都应被定罪，并被逐出基督徒群体。 As we've said before, so now I say again, if anyone is preaching to you a gospel contrary to the one you received, let him be accursed." In Paul's view, anyone who has a fundamentally different understanding of the Gospel is to be condemned and ejected from the Christian community.
这就是被咒诅的一部分含义。 That's part of what being accursed means.
因此，确保你对福音有正确的理解非常重要，这意 味着弄清楚福音是什么是一项非常重要的任务。 So making sure that you have a correct understanding of the Gospel is very important, and that means that figuring out what the Gospel is is a very important task.
然而，这就是我们遇到麻烦的地方。 And yet, this is where we run into trouble.
有时你会遇到那些非常广泛地使用这个词的人。 Sometimes you encounter people who use the term very broadly.
例如，GotQuestions网站指出…… For example, GotQuestions states...
广义上说，福音就是整本圣经。 The Gospel is, broadly speaking, the whole of Scripture.
这听起来很鼓舞人心，因为福音是好的，整本圣经也是好的，所以将 这两个概念联系起来，说整本圣经都属于福音，听起来很鼓舞人心。 This sounds inspiring since the Gospel is a good thing and the whole of Scripture is a good thing, and so it sounds inspiring to link the two concepts and say that all Scripture belongs to the Gospel.
如果你不仔细思考，甚至可能会觉得提出圣经中有不属于福音的内容是不敬的。 If you don't think about it carefully, it could even sound irreverent to propose that there are things in Scripture that are not part of the Gospel.
但如果你更仔细地思考，这种说法的问题很快就会显现出来。 But if you do think about it more carefully, problems with this claim quickly emerge.
例如，新约中有多处经文提到安得烈是西门彼得的兄弟。 For example, there are various verses in the New Testament that say that Andrew was the brother of Simon Peter.
这是圣经的一部分。 That's part of Scripture.
但我们真的想说，安得烈是彼得的兄弟这一历史事实，按照公元一世 纪对「兄弟」一词的某种可接受的定义，真的是福音的一部分吗？ But do we really want to say that the historical fact that Andrew was the brother of Peter in some acceptable first century definition of the term brother is something that's really part of the Gospel?
或者像申命记三章十一节这样的经文，提到巴珊王噩的床长九肘。 Or what about verses like Deuteronomy 3:11, which says that Og, King of Bashan had a bed that was nine cubits long.
一位异教国王的床的长度真的是福音的一部分吗？ Is the length of a pagan king's bed really part of the Gospel?
大多数基督徒不会这么认为。 Most Christians would not suppose so.
噩的床长九肘，大约十三到十四英尺，这或许很有趣， 但这个奇特的事实几乎不足以被视为福音的一部分。 It may be interesting that Og's bed was nine cubits or between 13 and 14 feet long, but this curious fact is scarcely something that warrants being considered an element of the Gospel.
很明显，这种定义是一种虔诚地将一个神圣概念— —福音，与另一个神圣概念——圣经等同起来。 It's clear that what's going on in this definition is a pious identification of one sacred concept, the Gospel, with another sacred concept, Scripture.
但这并不是圣经本身使用「福音」一词的方式。 But this is not how Scripture itself uses the term Gospel.
甚至GotQuestions网站也表达了保留意见，说福音广义上是 整本圣经，这表明这是对该词的延伸使用，而不是更准确的定义方式。 Even GotQuestions expressed reservations by saying that the Gospel is the whole of Scripture broadly speaking, suggesting that this is an extended use of the term and not how you define it in a more proper sense.
当然，语言会随着时间的推移而变化，语言使用 者群体可以按照他们认为合适的方式使用术语。 Of course, language changes over time, and communities of language users can use terms however they see fit.
所以，如果某些基督徒群体将整本圣经与福音等同起来，他们可以这么做。 So if some group of Christians identify all of Scripture with the Gospel, they can do that.
但我们需要诚实地承认，这并不是圣经使用这个词的方式。 But we need to be honest about the fact that this is not how Scripture uses the term.
其他对福音有非常广泛理解的基督徒将其等同于整个基督教教义。 Other Christians who have a very broad understanding of the Gospel make it identical with the whole of Christian teaching.
在这种用法下，任何信仰教义都是福音的一部分。 Any doctrine of the faith is part of the Gospel on this usage.
例如，路德宗的《协和书》说，福音一词在圣经中有两种用法……在一种情况下，福音一 词被用来指我们主基督的全部教导，这是祂在地上的公开事工和新约中吩咐人遵守的。 For example, the Lutheran Book of Concord says that the term Gospel is used in two ways in Scripture and that...In the one case, the word gospel is used in such a way that we understand by it the entire teaching of Christ, our Lord, which in His public ministry on Earth and in the New Testament, He ordered to be observed.
在这里，福音一词要么等同于所有基督教教义，要么至少等同于耶稣亲自教导的那些教义。 Here, the term gospel would be identified either with all of Christian teaching or at least those doctrines that were taught by Jesus Himself.
但很容易看出，这并不是圣经使用这个词的方式。 But it's pretty easy to see that this is not how the Bible is using the term.
举一个我常用的例子，基督教信仰的真理之一是天使的存在，耶稣亲自教导了天使的存在。 To give an example I often use, one of the truths of Christian faith is the existence of angels, that Jesus Himself taught the existence of angels.
但圣经的作者不会说天使的存在是福音的一部分。 But the Biblical authors wouldn't say that the existence of angels is part of the gospel.
原因之一是天使的存在在旧约中就有教导，但福音是新的。 One of the reasons for this is that the existence of angels is taught in the Old Testament, but the gospel is something new.
它并没有贯穿整个救赎历史。 It hadn't been with us all through redemptive history.
无论福音的好消息是什么，它都是与新约相关，而不是旧约。 Whatever the good news of the gospel is, it's something associated with the New Testament, not the Old.
这种方法的另一个问题是，如果圣保罗是正确的，即任何对福音 理解错误的人应被视为被咒诅的，而如果福音等同于整个基督教 教义，那么你就无法与任何在教义上与你意见不同的人相交。 Another problem with this approach is that if Saint Paul is correct that anyone with an incorrect understanding of the gospel is to be regarded as accursed, and if the gospel is identified with the whole of Christian doctrine, then you wouldn't be able to have fellowship with anyone who disagrees with you on any point of doctrine.
如果某人在基督教教义的一点上与你意见不同，而如果所有基督教教义 都是福音的一部分，那么你就必须视那人为被咒诅的，并将其逐出。 If someone disagrees with you on a point of Christian teaching, and if all Christian teaching is part of the gospel, then you're gonna have to regard that person as accursed and kick them out.
在这种观点下，基督徒群体中不可能存在教义上的多样性。 On this view, there could be no doctrinal diversity in the Christian community.
所有基督徒都需要在所有教义上达成一致，任何不同 意的人，即使是在一个次要教义上，也需要被驱逐。 All Christians would need to agree on all doctrines, and anyone who doesn't agree, even on a single minor doctrine, needs to be expelled.
不用说，大多数基督徒并不持这种观点。 Needless to say, most Christians don't hold this view.
例如，在新教群体中，通常认为不同的基督徒群体可以在 教义上有不同的意见，只要他们在基本教义上达成一致。 For example, in the Protestant community, it's common to say that different groups of Christians can have different opinions on doctrines as long as they agree on the essentials.
问题在于如何确定什么是基本教义。 The trouble comes when trying to identify what counts as an essential.
人们对什么是基本教义、什么是非基本教义有不同的看法。 People have different views on what is essential and what is non-essential.
例如，在许多新教群体中，认为我们完全靠神的恩 典得救，而不是靠自己的努力，这种观点很普遍。 For example, in many Protestant communities, the idea that we are saved strictly by God's grace and not by our own efforts is common.
这种说法是正确的，但在某些圈子里，它导致了福音与恩典概念之间的等同。 This claim is true, but in some circles, it's led to an identification between the gospel and the concept of grace.
你会记得路德宗的《协和书》提到，福音一词有 两种用法，其中一种等同于整个基督教教义。 You'll recall that the Lutheran Book of Concord stated that the term gospel is used in two senses, one of which was identified with the whole of Christian doctrine.
另一种更狭义的定义基于路德宗将圣经教导分为两类的倾向，路德称之为律法和福音。 The other more restricted sense is based on a Lutheran tendency to divide Biblical teaching up into two categories that Luther referred to as law and gospel.
《协和书》继续写道：「然而，福音一词也在另一种意义上使用，即严格意义上。」 The Book of Concord continues, "In addition, however, the word gospel is also used in another, that is in a strict sense.
在这里，它不包括悔改的宣告，而仅仅是神恩典的宣讲。」 Here, it does not include the proclamation of repentance, but solely the preaching of God's grace.
一切宣讲我们的罪和神的愤怒的内容，无论何时或以何种方式发生，都是律法的宣告。」 Everything that preaches about our sin and the wrath of God, no matter how or when it happens, is the proclamation of the law.
另一方面，福音是一种宣告，它只展示和赐予在基督里的恩典 和赦免。」在这种观点下，律法是任何讨论我们的罪或神的愤 怒的内容，而福音是任何涉及在基督里的恩典和赦免的内容。 On the other hand, the gospel is a proclamation that shows and gives nothing but grace and forgiveness in Christ." On this view, law is anything that discusses our sin or God's wrath, while gospel is anything that deals with grace and forgiveness in Christ.
现在，如果路德宗想在他们自己的群体中以这种方式使用律法和福音这两个 术语，并根据这两类对圣经中的不同经文进行分类，这是可以的，但我们需 要在释经上诚实地承认，这些用法并不是圣经本身使用这些术语的方式。 Now, it's okay if Lutherans want to use the terms law and gospel in this way in their own community and classify different verses in scripture according to these two categories, but we need to be exegetically honest about the fact that these uses are not how scripture itself employs these terms.
这些定义来自后来的时代，并被用来事后对圣经进行分类。 They are definitions that come from a later age and are being used to classify scripture in hindsight.
但圣经并没有以这种方式来概念化这些术语。 But scripture does not conceptualize the terms in this way.
例如，新约中「律法」一词的主要含义并不是指人的罪和 神的愤怒，而是简单地指神在出埃及时赐下的摩西律法。 For example, the primary meaning of the term law in the New Testament is as a reference not to human sin and divine wrath, but simply to the Law of Moses that God gave during the Exodus.
虽然那律法确实涉及罪和愤怒，但它也包含了恩典的应许和赦免的条款。 And while that law does have things to say about sin and wrath, it also contains promises of grace and provisions for forgiveness.
另一个问题是在基本教义上团结一致，同时允许在非基本教义上存在多样性，人们也有 一个明显的倾向，即将自己运动的独特教义视为基本教义，从而视为福音的一部分。 Another problem with the idea of being united on essentials while allowing diversity on non-essentials is that people also have a notable tendency to identify their own movement's distinctive doctrines as essentials, and thus as parts of the gospel.
无论是什么让我们与众不同，无论是什么将我们与 其他基督徒区分开来，那些东西都是基本教义。 Whatever makes us special, whatever separates us from other Christians, well, those things are essential.
否则，我们作为一个群体的身份将受到削弱。 Otherwise, our identity as a group will be undermined.
例如，一些五旬节派使用「全备福音」这个短语，他们认为许 多新教徒没有宣讲他们所需要的所有元素来完整地呈现福音。 For example, some Pentecostals use the phrase full gospel, and they hold that many Protestants are not preaching all the elements they need to for a full presentation of the gospel.
他们认为福音的一部分是神今天仍在赐下神迹恩赐的观念。 One of the elements they hold as part of the gospel is the idea that God continues to give miraculous gifts today.
Got Questions解释说：「全备福音的基 督徒相信圣灵仍在做祂在新约福音中所做的一切。」 Got Questions explains, "A full gospel Christian believes that the Holy Spirit is still doing everything He was doing in the New Testament Gospels.
祂仍在医治、赐下说方言的恩赐、行神迹等等。」所以， 除非你将神迹恩赐包括在内，否则你就没有全备福音。 He is still healing, giving the gift of tongues, performing miracles, et cetera." So you don't have the full gospel unless you include miraculous gifts in it.
大多数新教徒并不教导这一点，因此对于全备福音的基督徒来说， 大多数基督徒并没有完整的福音版本，而是一个被截断的版本。 Most Protestants don't teach this, and so for full gospel Christians, most Christians don't have a complete version of the gospel, but a truncated version.
另一方面，加尔文主义非常强调他们所谓的恩典教义。 On the other hand, Calvinism places a great deal of emphasis on what they refer to as the doctrines of grace.
这些教导与恩典、预定等有关，通常用所谓的加尔文主义五点来概括，使用缩写TUL IP，代表全然败坏、无条件的拣选、有限的救赎、不可抗拒的恩典和圣徒的坚忍。 These are teachings connected with grace, predestination, and so forth, and they're often summarized with the so-called five points of Calvinism, using the acronym TULIP, which stands for total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints.
许多加尔文主义者认为恩典教义非常重要，你必须拥有它们才能正确理解福音。 Many Calvinists are of the opinion that the doctrines of grace are so important that you have to have them in order to have a correct understanding of the gospel.
你必须教导恩典教义。 You must teach the doctrines of grace.
我认识一些教导这一点的加尔文主义者，如果你指出 这意味着非加尔文主义者实际上并没有福音，…… I've known Calvinists who teach that, and if you point out that this would imply that non-Calvinists don't actually have the gospel,...
他们会有些尴尬地承认这一点，非加尔文主义者并没有真正教导福音。 and they've somewhat sheepishly admitted that this is the case, non-Calvinists don't really teach the Gospel.
这两种观点将福音与两个相当狭窄的群体——某 些五旬节派和加尔文主义者的观点等同起来。 These two views identify the Gospel with the views of two fairly narrow groups, certain Pentecostals and Calvinists.
但大多数人并不如此狭隘地将福音与自己的群体等同起来。 But most don't identify the Gospel so narrowly with their own group.
新教群体中的许多人试图将福音定义为更广泛的东 西，大多数或所有标准新教徒都能接受的东西。 Many in the Protestant community seek to identify the Gospel as something that's broader, something that most or all standard Protestants could get on board with.
例如，新教中有一些口号，如「Sola Fide」，这是一个拉丁短语，意思 是「唯独信心」。声称我们唯独因信称义，这是宗教改革时期的一个重大争议点。 For example, there are certain slogans in Protestantism like Sola Fide, which is a Latin phrase that means, "By faith alone." The claim is that we're justified by faith alone, and this was a big point of controversy during the Reformation.
为了证明脱离公教会的正当性，新教徒指责它教导 了虚假的福音，这通常以唯独因信称义来表达。 To justify breaking away from the Catholic Church, Protestants accused it of teaching a false Gospel, and this was often expressed in terms of justification by faith alone.
在这样做时，他们引用了我们之前读过的加拉太书的经文， 保罗在那里谴责任何对福音的理解与他所传的不同的人。 In doing this, they appealed to the passage from Galatians that we read earlier, where Paul condemned anyone with a different understanding of the Gospel than the one he preached.
根据改革者的说法，保罗传讲了唯独因信称义的思想，因此「 Sola Fide」这个口号表达了福音的一个基本要素。 According to the Reformers, Paul preached the idea of justification by faith alone, and so the slogan Sola Fide expressed an essential element of the Gospel.
如果有人教导称义中除了信心之外还有其他因素，那么有人认为他在某种程度 上是在进行自我称义，并将行为添加到福音中，使其成为一种错误的理解。 If anyone taught that anything besides faith was involved in justification, it was argued that he was, in some degree, engaging in self-justification and adding works to the Gospel, making it a false understanding.
这是向世界提供的一个免费的邀请。 That is extended in an offer to the world that is free.
如果这个邀请不是免费的，那就没有福音。 If the offer were not free, there would be no Gospel.
如果是靠行为而不是靠信心，那就没有福音。 If it were by works instead of by faith, there would be no Gospel.
当我们明白我们无法也不能赚取我们的救恩时，福音就是好消息。 The Gospel is good news when we understand that we do not and cannot earn our salvation.
这种理解存在许多问题，我们目前没有时间一一讨论。 There are a number of problems with this understanding, and we don't have time to go through them all at the moment.
然而，值得指出的是，「唯独信心」并不是圣经的语言，因为这个 词只在雅各书二章二十四节中使用过一次，而且在那里被拒绝了。 However, it's worth pointing out that "by faith alone" is not the language of scripture, for the phrase is used only once in James 2:24, where it's rejected.
同样值得指出的是，公教徒实际上并不反对「唯独 信心」这个公式，只要你正确理解所讨论的信心。 It's also worth pointing out that Catholics don't actually have a problem with the formula, "faith alone," provided that you understand the faith in question correctly.
因此，教宗本笃十六世说：「路德的『唯独信心』这句 话是正确的，只要它不反对信心和仁爱，在爱中。」 Thus, Pope Benedict XVI stated, "Luther's phrase 'faith alone' is true if it is not opposed to faith and charity, in love.
因此，在加拉太书中，圣保罗主要发展了他关于称义的教导，他谈到信心是通过爱来工作的 。」鉴于公教与新教之间日益增长的缓和，一些新教徒已经不再坚持唯独信心公式的必要性 ，并更加开放地接受福音仅仅要求是神的恩典拯救了我们，而不是做任何事情来赚取救恩。 So it is that in the Letter to the Galatians, in which he primarily developed his teaching on justification, that Saint Paul speaks of faith that works through love." In light of the growing Catholic-Protestant rapprochement, some Protestants have backed off on the necessity of the faith-alone formula and been more open to the idea that the Gospel merely requires that it's God's grace that saves us, rather than doing anything to earn salvation.
因此，他们可能会将福音与另一个宗教改革时代的口 号等同起来，即我们唯独靠恩典得救，或唯独恩典。 As a result, they might identify the Gospel with another Reformation Era slogan, the idea that we're saved Sola Gratia, or by grace alone.
呈现福音最常见的方式之一是它是永恒救恩的信息。 One of the most common ways of presenting the Gospel is that it's the message of eternal salvation.
它完全关乎罪和在耶稣基督里的赦免。 It's all about sin and forgiveness in Jesus Christ.
正如英国学者N.T. As British scholar N.T.
赖特所说…… Wright says...
我成长在一个福音是信息的世界里，我们都是罪人，但耶稣 为我们而死，所以，如果我们信靠他，我们就能上天堂。 I grew up in a world where the Gospel was the message that we're all sinners, but Jesus died in our place, so phew, we get to go to heaven if we believe in him.
正如Got Questions所说…… As Got Questions says...
更狭义地说，福音是关于基督和救赎之路的好消息。 More narrowly, the Gospel is the good news concerning Christ and the way of salvation.
理解福音的关键是知道它为什么是好消息。 The key to understanding the Gospel is to know why it's good news.
要做到这一点，我们必须从坏消息开始。 To do that, we must start with the bad news.
罪是任何不完美的事物。 Sin is anything that falls short of perfect.
律法的公义要求如此严格，以至于没有人能够完全遵守。 The righteous requirement of the law is so stringent that no human being could possibly follow it perfectly.
为了让我们进入天堂，罪必须以某种方式被除去或偿还。 In order for us to go to heaven, sin must be somehow removed or paid for.
当基督在十字架上献上自己时，这个象征对所有相信的人来说成为了现实。 When Christ offered himself at cavalry, that symbol became a reality for all who would believe.
赎罪的工作现在已经完成，这是好消息。 The work of atonement is finished now, and that's good news.
福音是好消息，因为神爱世人，甚至将他的独生子赐下，为我们的罪而死。 The Gospel is the good news that God loves the world enough to give his only son to die for our sin.
福音是好消息，因为我们的救恩、永生和天堂的家通过基督得到了保证。 The Gospel is good news, because our salvation and eternal life and home in heaven are guaranteed through Christ.
正如约翰·麦克阿瑟所说…… And as John MacArthur says...
除非你谈到罪、悔改、耶稣基督的死与复活，以及对祂的信靠，否则你谈论的就不是福音。 You're not talking about the Gospel unless you're talking about sin, repentance, Jesus Christ dying, rising again, and faith in him.
这就是福音。 That's the Gospel.
但它与任何人都会听到的最好消息有关，那就是你可以逃脱永恒的惩罚，永远在天堂度过。 But it has to do with the best news that anyone will ever hear, and that is you can escape eternal punishment, spend eternity in heaven.
因此，这个观念是你是一个罪人，你无法拯救自己。 The idea, thus, is that you are a sinner and you cannot save yourself.
如果任由你自己，你将永远在地狱中度过。 If left to your own devices, you will spend eternity in hell.
这是许多传道人说人们需要理解的坏消息，以便欣赏福音的好消息。 That's the bad news that many preachers say one needs to understand in order to appreciate the good news of the Gospel.
好消息是神没有让我们任由自己。 The good news is that God has not left us to our own devices.
相反，他差遣他的儿子耶稣基督为我们死在十字架上，结果，他慷慨地 提供赦免我们的罪，无需任何代价，只要我们悔改并信靠他的儿子。 Instead, he sent his son, Jesus Christ, to die on a cross for us, and as a result, he graciously offers to forgive our sins, at no cost, if we will only repent and believe in his son.
这样，我们可以从罪和地狱中被拯救出来，永远与 神在天堂度过，或者至少在新天新地上的天堂。 That way, we can be saved from sin and from hell and spend eternity with God in heaven, or at least heaven on the new Earth.
现在，碰巧我刚才描述的每一个主张都是真实的，但这是新约概念化福音的方式吗？ Now, it so happens that every one of the claims I've just described is true, but is this the way the New Testament conceptualizes the Gospel?
还是新约以其他方式理解它？ Or does the New Testament understand it in some other way?
你可能已经注意到，在我们迄今为止的讨论中，我们还没有看圣经本身如何使用这个词。 You may have noticed that in our discussion thus far, we haven't looked at how scripture itself uses the term.
我们已经看到「福音」一词在不同的基督教运动中的使用，并指出了这些定义的问题。 We've seen how the term Gospel is used in different Christian movements, and we've noted problems with these definitions.
但我们还没有做的是从圣经的文本开始，看看它是如 何使用这个词的，所以这就是我们现在要转向的。 But what we haven't done is start with the text of scripture and see how it uses the term, so that's what we'll turn to now.
福音的词根意思是好消息。 The root meaning of Gospel is good news.
这是希伯来语「Basora」和希腊语「Euangelion」的意思。 That's the meaning of the Hebrew term Basora, and the Greek equivalent Euangelion.
但人们在整个历史中一直在传递和接收不同类型的好消息。 But people have been giving and receiving different kinds of good news all through history.
那么圣经中指的是哪种呢？ So what kind is meant in the Bible?
福音真的完全关乎罪和救赎，关于通过耶稣在十 字架上的死从地狱中被拯救出来并带到天堂吗？ Is the Gospel really all about sin and salvation, about being rescued from hell and brought to heaven through the death of Jesus on the cross?
还是福音关乎其他事情？当福音的概念在新约中突显时 ，关于它的一件清楚的事情是，它并不是凭空出现的。 Or is the Gospel about something else? When the concept of the Gospel leaps to prominence in the New Testament, one of the things that's clear about it is that it's not coming out of nowhere.
在罗马书一章中，圣保罗写道他是保罗，基督耶稣的仆人，蒙召为使 徒，特派传神的福音，这福音是神从前藉众先知在圣经上所应许的。 In Romans 1, St. Paul writes that he is Paul, a servant of Christ Jesus, called to be an apostle, set apart for the Gospel of God, which he promised beforehand through his prophets in the Holy Scriptures.
因此，如果我们想理解新约的福音，重要的是回顾旧约，看看预言了什么。 So if we want to understand the New Testament's gospel, it's important to look back into the Old Testament to see what was prophesied.
当旧约提到好消息被宣告时，它经常想到的是宣告一场军事胜利， 即神已经赐给他的人民在战斗中的胜利，这个含义需要被记住。 When the Old Testament speaks of good news being announced, it frequently has in mind the announcement of a military victory, that God has given his people victory in battle, and this meaning needs to be borne in mind.
「好消息」一词在以赛亚书中变得特别突出，以赛亚书 与诗篇一起是耶稣在四福音中最常引用的书卷之一。 The term good news becomes particularly prominent in the Book of Isaiah, which together with the Psalms, is one of the books that Jesus quotes most frequently in the four Gospels.
由于以赛亚书是一部预言作品，我们最有可能在这里找到直接预言新约中福音出现的材料。 Since Isaiah is a prophetic work, it's here that we would be most likely to find material directly prophesying the emergence of the Gospel in the New Testament.
因此，当我们查阅以赛亚书并发现书的结尾部分多次提 到弥赛亚时代的到来时，多次提到好消息并不奇怪。 It's thus no surprise when we consult Isaiah and discover that at the end of the book, which frequently deals with the coming age of the Messiah, has multiple references to good news.
例如，在四十章中，我们读到：「报好信息给锡安的啊，你要登高山。」 For example, in chapter 40, we read, "Go up on a high mountain, O Zion, herald of good news.
报好信息给耶路撒冷的啊，你要极力扬声。」 Lift up your voice with strength, O Jerusalem, herald of good news.
扬声。 Lift it up.
不要惧怕。 Fear not.
对犹大的城邑说：「看哪，你们的神！」看哪，主 耶和华必像大能者临到，他的膀臂必为他掌权。」 Say to the cities of Judah, 'Behold your God.' Behold, the Lord God comes with might, and his arm rules for him.
看哪，他的赏赐在他那里，他的报应在他面前。」在 这里，向以色列宣告的好消息是神作为君王的到来。 Behold, his reward is with him and his recompense before him." Here, the good news that is announced to Israel is the arrival of God as king.
他带着大能而来，他的右臂将掌权。 He comes with mighty power and his right arm is gonna rule.
这与我们已经看到的与好消息概念相关的胜利主题相吻合。 This hooks into the theme of victory that we've already seen associated with the idea of good news.
接下来，在五十二章中，我们读到：「那报佳音、传平安、报好信、传救恩的 ，对锡安说：『你的神作王了！』这人的脚登山何等佳美。」在这里，所宣告 的好消息是将会有一个时期，以色列的神作王，带来和平、幸福和救恩，最后 这一点是旧约中常见的从敌人手中得救的参考，再次与胜利的主题相呼应。 Next, in chapter 52, we read, "How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, 'Your God reigns.'" Here, the good news being announced is that there will be a time in which Israel's god reigns, resulting in a time of peace, happiness, and salvation, the last of these being a common Old Testament reference to salvation from one's enemies in battle, again hooking into the theme of victory.
最后，在六十一章中，我们读到：「主耶和华的灵在我身 上，因为耶和华用膏膏我，叫我传好信息给谦卑的人。」 Finally, in chapter 61, we read, "The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor.
差遣我医好伤心的人，报告被掳的得释放，被囚的出监牢；报告耶 和华的恩年。」在这里，所宣告的好消息包括鼓励伤心的人，向被 掳的或监禁的人宣告自由，而这一切的原因是耶和华恩年的到来。 He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound, to proclaim the year of the Lord's favor." Here, the good news being announced includes encouraging the brokenhearted, proclaiming liberty to those who are captive or in prison, and the reason for this is the arrival of the year of the Lord's favor.
因此，神再次为他的子民带来一个更新、更好的局面。 So once again, God brings about a new and improved state of affairs for his people.
因此，我们看到以赛亚描绘了一个即将到来的时代，那时神将带着大能和强壮的右臂到来。 We thus see Isaiah building up a picture of a coming time when God will arrive with powerful might and a strong right arm.
他将作王，并为他的子民带来和平、幸福和从敌人手中得救。 He will reign and bring peace, happiness, and salvation from their enemies to his people.
在这耶和华的恩年中，他将鼓励伤心的人，并向被掳的和监禁的人宣告自由。 And in this year or time of the Lord's favor, he will encourage the brokenhearted and announce liberty to captives and those in prison.
这就是以赛亚所关注的好消息或福音的核心内容。 That is the essential content of the good news or Gospel that Isaiah focuses on.
那么，以赛亚对即将到来的好消息时代的理解与四福音书——马太福音、 马可福音、路加福音和约翰福音——中处理这一概念的方式有多吻合呢？ So how well does Isaiah's understanding of the coming time of good news correspond to the way the concept is handled in the four Gospels, Matthew, Mark, Luke, and John?
我们最早提到耶稣传福音的记载是在马可福音一章。 The earliest reference we have to Jesus preaching the Gospel is in Mark 1.
「约翰下监以后，耶稣来到加利利，宣传神的福音，说：『日期满了，神的国近了。」 "Now, after John was arrested, Jesus came into Galilee, proclaiming the Gospel of God, and saying, 'The time is fulfilled, and the Kingdom of God is at hand.
你们当悔改，信福音！』」这与以赛亚对福音的理解非常吻合。 Repent and believe in the Gospel.'" This fits very well with the understanding of the Gospel in Isaiah.
在这里，福音被呈现为来自神，即它是关于神的好消息，并 且宣告日期满了，意味着先前预言的事情现在正在到来。 Here, the Gospel is presented as being of God, that is, it is good news from or about God, and it's announced that the time is fulfilled, meaning that what has been previously prophesied is now arriving.
现在正在到来的是神的国。 The thing that is now arriving is the Kingdom of God.
适当的回应是悔改或远离自己的罪，并相信福音或神即将到来的国的好消息。 And the appropriate response is repentant or turning away from one's sins and believing in the Gospel or good news of God's arriving kingdom.
这一切都与以赛亚所呈现的福音愿景相吻合，即神将带着大能到来，并开始 在一个新的黄金时代中统治，那些悔改并与祂联合的神的子民将得到祝福。 All of this fits with the vision of the Gospel presented in Isaiah of a time when God would arrive with power and begin to rule in a new golden age in which God's people, who have repented of their sins and allied with him, will be blessed.
我们还在路加福音四章中找到与以赛亚对好消息理解的关联 ，那里写道：「耶稣来到拿撒勒，就是他长大的地方。」 We also find a connection with Isaiah's understanding of the good news in Luke 4, where we read, "Jesus came to Nazareth, where he had been brought up.
在安息日，照他平常的规矩进了会堂，站起来要念圣经。」 And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read.
有人把先知以赛亚的书交给他。」 And the scroll of the prophet Isaiah was given to him.
他打开书卷，找到一处写着：『主的灵在我身上 ，因为他用膏膏我，叫我传福音给贫穷的人。」 He unrolled the scroll and found the place where it was written, 'The Spirit of the Lord is upon me because he has anointed me to proclaim good news to the poor.
差遣我报告：被掳的得释放，瞎眼的得看见，叫那受压制的得自由， 报告神悦纳人的禧年。』于是把书卷起来，交还执事，就坐下。」 He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord's favor.' And he rolled up the scroll and gave it back to the attendant and sat down.
会堂里的人都定睛看他。」 And the eyes of all in the synagogue were fixed on him.
耶稣对他们说：『今天这经应验在你们耳中了。』」在这里，耶稣引 用了以赛亚书六十一章，即我们之前读到的关于耶和华恩年的经文。 And he began to say to them, 'Today, this scripture has been fulfilled in your hearing.'" Here, Jesus quotes Isaiah 61, the passage we read earlier about the year of the Lord's favor.
他宣告这经文正在他的事工中应验。 And he announces that it was being fulfilled in his own ministry.
因此，耶稣直接与以赛亚对即将到来的好消息时 代的理解相连接，即神将作王并祝福他的子民。 So Jesus was directly hooking into Isaiah's understanding of the coming time of good news in which God would reign and bless his people.
正如他在马可福音中所说的：「日期满了，神的国近了。」这种将福音理解为神国 到来的观点是新约中的一个常见主题。如果你在新约中搜索「福音」或「好消息」 的引用，你会发现超过30处引用，这些引用都限定了这一概念的来源或内容。 Just like he said in Mark, "The time is fulfilled, and the Kingdom of God is at hand," this understanding of the Gospel as the arrival of the Kingdom of God is a common theme in the New Testament. If you search the New Testament for references to Gospel of or Good News of, you'll turn up more than 30 references where the concept is qualified to indicate where it comes from or what it's about.
在这些引用中，七处提到「神的福音」，六处提到「神国的福音」。 Of these places, seven passages speak of the Gospel of God and six of the passages speak of the Gospel of the Kingdom of God.
这些引用都与以赛亚所呈现的福音一致，即神到来并开始在一个黄金 时代中统治，它们揭示了新约中神的福音与他的国之间的紧密联系。 These references are all consistent with Isaiah's presentation of the gospel as the time when God arrives and begins to rule in a golden age, and they reveal a strong New Testament linkage between the idea of the Gospel of God and his kingdom.
你可能会注意到，我们刚刚讨论的段落中缺少了一些东西。 You may notice that something has been missing from the passages we've just covered.
从以赛亚开始，一直到刚才提到的新约段落，福音的重点一直是 神到来并统治，并以一种比以往更好、更新的方式建立他的国。 Starting with Isaiah and continuing through the New Testament passages just mentioned, there's been a focus on the Gospel as being about God coming to rule and establishing his kingdom in a new and better way than had been the case thus far.
然而，这里没有提到他的儿子耶稣基督、他在十 字架上的死、天堂或地狱，或任何类似的内容。 However, there has been no mention of his son Jesus Christ, his death on the cross, heaven or hell, or anything like that.
所有这些概念都明显缺失了，我们不能简单地将其归因于个别段落没有提到它们。 All of those concepts have been conspicuously missing, and we can't chalk this up to the individual passages simply failing to mention them.
特别是，这种解释不适用于马太福音、马可福音和路加福音中提到的福音与国度的段落。 In particular, that proposal won't work for the passages referring to the Gospel and the kingdom in Matthew, Mark, and Luke.
原因是耶稣并没有在开始他的事工时立即宣告他在十字架上的死。 The reason is that Jesus did not begin his ministry and immediately announce his death on the cross.
他在传福音。 He was preaching the Gospel.
马可福音一章十四至十五节和路加福音四章十六至二十一节都描绘了他在早期传福音， 但他直到很久以后才揭示他即将到来的死亡，即使在那时，门徒也不明白他的意思。 Mark 1 verses 14 and 15 and Luke 4 verses 16 to 21 both portray him as preaching the Gospel early on, but he didn't reveal his coming death until much later, and even then, the disciples didn't understand what he meant.
而且不仅仅是耶稣在传好消息。 And it wasn't just Jesus preaching the good news.
在他之前，施洗约翰也传了这好消息。 Before him, John the Baptist had preached it too.
因此，我们看到在早期，福音的宣告并不集中在耶稣和他十字架上的死。 So, we see that early on there was a proclamation of the Gospel that did not focus on Jesus and his death on the cross.
相反，重点是神到来并在他国度中开始统治的时间到了。 Instead, the focus was on the time arriving for God to come and inaugurate His reign in His kingdom.
这就是为什么福音经常被称为「神的福音」和「神国的福音」。 That's why the Gospel is so frequently referred to as the Gospel of God and the Gospel of the Kingdom.
耶稣在这些事件中将扮演什么角色尚未被揭示。 What role Jesus would play in these events had not yet been revealed.
这对新约如何理解福音的概念有重要影响。 This has important implications for how the New Testament understands the idea of the Gospel.
确实，耶稣死在十字架上，为的是我们的罪得赦免，免于下地狱，并得以永远与神同在。 It is true that Jesus died on a cross so that we could be forgiven of our sins, saved from going to hell, and brought to be with God forever.
然而，罪和救赎并不是福音的核心。 However, sin and salvation are not what the Gospel is about.
这是对新约所理解的福音的根本性误解。 That is a fundamental mis-framing of the Gospel as the New Testament understands it.
相反，新约将福音理解为好消息，即神开始统治并建立他的国度 的时刻已经到来，为那些跟随他的人带来一个新的黄金时代。 Instead, the New Testament understands the Gospel as the good news that the time has arrived for God to begin to reign and inaugurate His kingdom, bringing in a new golden age for those who follow Him.
这是通过他儿子在十字架上的死实现的，因此耶稣在带来神的 国度中扮演了关键角色，但神国度的到来本身就是好消息。 This is done through His Son's death on the cross, so Jesus has a pivotal role in bringing God's kingdom about, but it's the arrival of God's kingdom that is the good news itself.
一旦你意识到这一点，你会在其他甚至没有使用「福音」一词的段落中找到福音的回响。 Once you realize this, you find echoes of the Gospel in other passages that don't even use the term.
例如，如果神的国度现在才到来，那么，到目前为止是谁在统治世界呢？ For example, if God's kingdom is only now arriving, well, who's been ruling the world up to now?
这个问题有两个答案。 There are two answers to this question.
一个是一直以来统治世界、有时压迫神子民的人 类国度，但现在这些国度正在被神的国度取代。 One is the human kingdoms that have ruled the world thus far and sometimes oppressed God's people, but now these kingdoms are being supplanted by the Kingdom of God.
在启示录十一章中，我们读到：「第七位天使吹号，天上就有大声音说：『世上的国成了 我主和主基督的国；他要作王，直到永永远远。』」因此，世上的国已被神在基督里的国 度取代，这一思想被铭刻在史上最美丽的音乐作品之一——亨德尔的《弥赛亚》中。 In Revelation 11, we read, "Then the seventh angel blew his trumpet and there were loud voices in Heaven saying, 'The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever."' So, the kingdom of the world has been replaced by the Kingdom of God in Christ, a thought immortalized in one of the most beautiful pieces of music every written, Handel's Messiah.
世上的国。 The kingdom of this world.
已成为。 Is become.
我主的国。 The kingdom of our Lord.
和主基督的国。 And of His Christ.
他要作王，直到永永远远。 And He shall reign forever and ever.
永永远远。 Forever.
。 .
万王之王。 King of kings.
直到永永远远。 Forever and ever.
哈利路亚。 Hallelujah.
万主之主。 And Lord of lords.
直到永永远远。 Forever and ever.
哈利路亚。 Hallelujah.
万王之王。 King of Kings.
直到永永远远。 Forever and ever.
哈利路亚。 Hallelujah.
万主之主。 And Lord of Lords.
直到永永远远。 Forever and ever.
哈利路亚。 Hallelujah.
万王之王。 King of Kings.
直到永永远远。 Forever and ever.
哈利路亚。 Hallelujah.
万王之王。 King of Kings.
万主之主。 And Lord of Lords.
他要作王，直到永永远远。 And He shall reign forever and ever.
他要作王…… And He shall reign...
他要作王…… He shall reign...
他要作王…… And He shall reign...
他要作王…… He shall reign...
他要作王…… And He shall reign...
他要作王…… He shall reign...
他要作王，直到永永远远。 And He shall reign forever and ever.
太喜欢了。 Love that.
但启示录中的这个宣告，就像福音本身一样，并不是凭空出现的。 But this announcement in Revelation, like the Gospel itself, is not coming out of the blue.
它也在旧约中被预言了。 It's also predicted in the Old Testament.
例如，先知撒迦利亚预言，将有一天，耶和华要作全地的王。 For example, the Prophet Zechariah predicts that there will be a day when the Lord will be king over all the earth.
在但以理书二章中，我们读到一系列压迫神子民的异教国度，然后我们被告知： 「当那列王在位的时候，天上的神必另立一国，永不败坏，也不归别国的人。」 And in Daniel 2, we read of a series of pagan kingdoms that oppress God's people and then we're told, "And in the days of those kings, the God of heaven will set up a kingdom that shall never be destroyed nor shall the kingdom be left to another people.
它要打碎灭绝那一切国，这国必存到永远。」后来，在但以理书七章中， 我们读到一系列类似的异教国度，并了解到人子在他们被推翻中的角色。 It shall break in pieces all these kingdoms and bring them to an end and it shall stand forever." Later, in Daniel 7, we read about a similar line of pagan kingdoms, and we learn about the role of the Son of Man in their overthrow.
但以理说：「我在夜间的异象中观看，见有一位像人 子的，驾着天云而来，被领到亘古常在者面前。」 Daniel says, "I saw in the night visions, and behold, with the clouds of heaven, there came one like a Son of Man, and he came to the Ancient of Days and was presented before him.
得了权柄、荣耀、国度，使各方、各国、各族的人都事奉他。」 And to him was given dominion and glory and a kingdom that all peoples, nations, and languages should serve him.
他的权柄是永远的，不能废去；他的国必不败坏。」因此，世上的异教国 度通过人子或基督被神的国度取代的观念，是旧约中建立的期待之一。 His dominion is an everlasting dominion which shall not pass away, and his kingdom one that shall not be destroyed." So the idea of the pagan kingdoms of the world being replaced by God's kingdom through the Son of Man, or Christ, is among the expectations established in the Old Testament.
这是犹太人期待被宣告的福音或好消息的一部分。 It's part of the Gospel or good news that the Jews were expecting to be announced.
然而，世上的异教国度并不是在神的国度到来之前谁在统治这个问题的唯一答案。 However, the pagan kingdoms of the world were not the only answer to the question of who had been ruling before the time of God's kingdom.
另一个答案是在天使的层面上，在可见的地上国度背后运作的不可见的世界中。 The other answer is found on the angelic level, in the invisible world that operates behind the visible earthly kingdoms.
圣经让我们瞥见了那个不可见的世界，例如约翰告诉我们：「全世界都卧在 那恶者手下。」当耶稣在路加福音四章中在旷野受试探时，我们读到：「魔 鬼又领他上了高山，霎时间把天下的万国都指给他看，对他说：『这一切权 柄、荣华，我都要给你，因为这原是交付我的，我愿意给谁就给谁。」 Scripture gives us glimpses of that invisible world, such as when John tells us, "The whole world lies in the power of the evil one." And when Jesus was tested in the desert in Luke 4, we read that, "The devil took Jesus up and showed him all the kingdoms of the world in a moment of time and said to him, 'To you, I will give all this authority and their glory, for it has been delivered to me and I give it to whom I will.
你若在我面前下拜，这都要归你。』」耶稣回答说：「经上记着说：『当拜主你的神，单 要事奉他。』」因此，神允许魔鬼在天使的层面上对地上所有国度拥有属灵的控制权。 If you then will worship me, it will all be yours.'" And Jesus answered him, "It is written, you shall worship the Lord your God and him only shall you serve." So God had allowed the devil to have spiritual control on the angelic level of all the nations of the earth.
为了试探耶稣，魔鬼提出将这些国度都给他，以换取敬拜。 And to test Jesus, the devil offered to give him all these nations in exchange for worship.
但耶稣知道这不是神的计划，便拒绝了。 But Jesus knew this was not God's plan and rejected it.
因此，约翰告诉我们：「神的儿子显现出来，为要除灭魔鬼的作为。」在 约翰福音中，当耶稣准备上十字架时，他说：「现在这世界受审判。」 Consequently, John tells us, "The reason the Son of God appeared was to destroy the works of the devil." And in John's Gospel, as Jesus is preparing to go to the cross, he says, "Now is the judgment of this world.
现在这世界的王要被赶出去。」 Now will the ruler of this world be cast out.
我若从地上被举起来，就要吸引万人来归我。」因此，希伯来书 说：「耶稣也照样亲自成了血肉之体，特要藉着死败坏那掌死权 的，就是魔鬼。」这一切构成了新约理解福音的概念背景。 And I, when I am lifted up from the earth, will draw all people to myself." And so the Book of Hebrews says that, "Jesus partook of flesh and blood so that through death, he might destroy the one who has the power of death, that is, the devil." All this forms the conceptual background to the New Testament understanding of the Gospel.
这是好消息，尽管魔鬼至今统治着世界，并且有一系列异教帝国压迫 神的子民，但神终于到来并通过他的国度开始统治的时刻已经到来。 It's the good news that, although the devil has reigned in the world up to now and there have been a series of pagan empires that have oppressed God's people, the time has finally arrived for God to come and begin reigning through his kingdom.
这是因为儿子通过他在十字架上的赎罪之死、复活和升到神的右边，击败了 黑暗的权势，他现在坐在那里统治，同时黑暗和死亡的权势最终被击败。 This happens because the Son defeats the powers of darkness by his atoning death on the cross and by his resurrection and ascension to the right hand of God, where he now sits and reigns while the final defeat of the powers of darkness and death is implemented.
正如圣保罗在哥林多前书十五章中所说：「在亚当里 众人都死了；照样，在基督里众人也都要复活。」 As St. Paul says in 1 Corinthians 15, "As in Adam all die, so also in Christ shall all be made alive.
但各人是按着自己的次序复活：初熟的果子是基 督；以后在他来的时候，是那些属基督的。」 But each in his own order, Christ the firstfruits, then at his coming those who belong to Christ.
再后，末期到了，那时基督既将一切执政的、掌 权的、有能的都毁灭了，就把国交与父神。」 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power.
因为基督必要作王，等神把一切仇敌都放在他的脚下。」 For he must reign until he has put all his enemies under his feet.
尽末了所毁灭的仇敌就是死。」因此，我们看到耶稣作为神的 儿子在新约福音概念中扮演着核心角色，这并不令人惊讶。 The last enemy to be destroyed is death." We thus see that there is a central role for Jesus as the Son of God in the New Testament's conception of the Gospel, and that's not surprising.
如果你搜索「福音」或「好消息」的引用，你会 发现超过30处引用，它们并不都指神和国度。 Of those more than 30 references you'll turn up if you search for the Gospel of or the good news of, they don't all refer to God and the kingdom.
其中有11处，约三分之一，指的是基督的福音、耶稣基 督的福音、我们主耶稣的福音和他儿子的福音的变体。 11 of them, or about a third, refer to variations on the Gospel of Christ, the Gospel of Jesus Christ, the Gospel of our Lord Jesus, and the Gospel of his Son.
更不用说关于基督生平的四部文献被称为福音书，这种用法可以追溯到一世纪的使徒时代。 Not to mention the fact that the four documents about the life of Christ are called Gospels, a usage that dates back to the Apostolic Age in the 1st century.
因此，耶稣在新约对福音的理解中占据着非常突出的地位。 So Jesus has a very prominent place in the New Testament understanding of the Gospel.
但这并不是它最初被概念化的方式。 But this is not the original way it was conceptualized.
旧约先知、施洗约翰和耶稣本人都最初将福音宣告为神国度的到来 ，这就是它在基督在地上的事工期间多年来被公开宣告的方式。 The Old Testament prophets, John the Baptist, and Jesus himself all initially announce the Gospel as the arrival of God's kingdom, and this is how it was publicly announced for years, all through Christ's earthly ministry.
只有耶稣理解他将在带来那个国度中扮演的角色。 Only Jesus understood the role that he would play in bringing that kingdom about.
他最初只是逐渐和私下地揭示这个角色，甚至他自己的门徒直到他从死里复活后才明白。 He only disclosed that role gradually and privately initially, and even his own disciples did not understand it until he rose from the dead.
因此，儿子在福音中的角色是次要的宣告。 Therefore, the role of the Son in the Gospel was a secondary announcement.
它在后期被添加到对福音和他国度的原始主要理解中，以解释那个国度将如何到来。 It was added to the original primary understanding of the Gospel and his kingdom at a later stage to explain how that kingdom would come about.
这就是为什么最早的福音宣告都集中在神和他的国度上 ，而关于它与儿子的联系的宣告都是在后来才给出的。 That's why the earliest announcements of the Gospel to be given all focus on God and his kingdom, and the announcements of its connection with the Son were all given later.
因此，福音的主要宣告是神开始他的国度的时刻已经 到来，次要宣告是这个国度将通过神的儿子来实现。 So the primary proclamation of the Gospel is thus the announcement that the time for God to inaugurate his kingdom has arrived, and the secondary proclamation is that this kingdom will be implemented through God's Son.
但请注意，新约对福音的概念化方式中仍然缺少一些东西。 But notice that there's still something missing from the way the New Testament conceptualizes the Gospel.
新约中提到福音的段落…… The passages where the New Testament refers to the Gospel-...
并不集中在个人身上。 do not focus on individuals.
它们不关注你、你的罪、你的赦免、你从地狱中被拯救出来，或你与神在天堂中联合。 They don't focus on you, your sin, your forgiveness, you being delivered from hell, or you being united with God in heaven.
这并不是我们在这些段落中找到的内容，这种理解将福音从新约的概 念中重新定义，使其看起来像是关于像你我这样的个人会发生什么。 That's just not what we find in these passages, and that understanding reframes the Gospel away from the New Testament's conception to present the Gospel as if it's about what happens to individuals like you and me.
坦率地说，福音不是关于我们的。 To put it bluntly, the Gospel is not about us.
它是关于神、他的国度和他的儿子。 It's about God, His kingdom, and His Son.
在超过30处提到「福音」或「好消息」的引用中，只有一处明确提到救恩。 Of the more than 30 references to the Gospel of and the good news of, only one of them explicitly refers to salvation.
这段经文是以弗所书一章十三节，圣保罗说：「你们既听见真理的道， 就是那叫你们得救的福音，也信了基督，既然信他，就受了所应许的圣 灵为印记。」在这里，保罗将真理的道与你们得救的福音等同起来。 That passage is Ephesians 1:13, where St. Paul says, "In Christ, you also, when you heard the word of truth, the Gospel of your salvation, and believed in Him, were sealed with the promised Holy Spirit." Here, Paul identifies the word of truth with the Gospel of your salvation.
救恩是福音对我们的一个含义。 Salvation is one of the implications of the Gospel for us.
正是因为福音，我们才能得救，但提到这一事实的一节经 文并没有从根本上完全改变新约作者对福音的思考焦点。 It is because of the Gospel that we can be saved, but a single verse that mentions this fact does not radically and completely change the focus of the New Testament in how the authors think about the Gospel.
福音的主要宣告仍然是神国度到来的时刻已经到来。 The primary proclamation of the Gospel is still that the time for God's kingdom has arrived.
福音的次要宣告仍然是神的国度将通过他的儿子来实现，而我们通过儿子得 救的事实是添加到福音宣告中的一个补充，但它并不是福音本身的本质。 The secondary proclamation of the Gospel is still that God's kingdom will be implemented through His Son, and the fact that we can be saved through the Son is an addendum that is added on to the proclamations of the Gospel, but is not the essence of the Gospel itself.
几年前，当我仔细研究新约如何使用「福音」一词时，我得出 了这个结论，我很高兴看到其他学者也得出了同样的结论。 I was led to this conclusion a number of years ago when I did a careful study of the way the New Testament uses the word Gospel, and I've been pleased to see other scholars arriving at the same conclusion.
例如，这是N.T. For example, this is another area where N.T.
赖特正确的另一个领域。 Wright has it correct.
在以赛亚书四十章和五十二章中，你看到同一个词。 In Isaiah, Isaiah chapter 40 and Isaiah chapter 52, you get the same word.
「那报佳音、传平安、报好信、传救恩的，对锡安说：『你的神作 王了！』这人的脚登山何等佳美。」当我们在新约中找到好消息时 ，比如耶稣在马可福音一开始来到加利利，说：「日期满了。」 "How lovely upon the mountains are the feet of the one who brings good news, who publishes salvation, who says to Zion, 'Your God reigns.'" And when we find good news in the New Testament, so Jesus, say, coming at the beginning of Mark's Gospel, coming into Galilee, saying, "The time is fulfilled.
神的国近了。」 God's kingdom is at hand.
你们当悔改，信福音！』」他所做的似乎非常明确地唤起了以赛亚的预言。 Repent and believe the good news," what he seems to be doing is very clearly evoking Isaiah.
但以赛亚的好消息是什么呢？ But what is the good news of Isaiah?
那就是创造者神终于掌权作王，并使一切恢复正常。 It is that the creator, God, is at last taking His power and reigning and putting things right.
这就是谈论神国度的含义。 That's what it means to talk about the kingdom of God.
国度的好消息是，创造世界的神一直渴望从它的困境中拯救和救赎它 ，现在终于这样做了，尽管它看起来不会像大多数人想象的那样。 The good news of the kingdom is that the God who made the world, who has longed to rescue and redeem it from its trouble, is now at last doing so, even though it's not gonna look like most people thought it would.
当耶稣亲自宣告这是神作王的时候，他称他所做的为福音。 When Jesus Himself went about announcing that this was time for God to become king, He called what He was doing the Gospel.
当保罗在罗马书一开始介绍福音的概念时，我们也看到了这种对福音的理解。 We also see this understanding of the Gospel when Paul introduces the concept of the Gospel at the very beginning of Romans.
他写道：「耶稣基督的仆人保罗，奉召为使徒，特派传神的福音。这福音是神从 前藉众先知在圣经上所应许的，论到他儿子我主耶稣基督：按肉体说，是从大卫 后裔生的；按圣善的灵说，因从死里复活，以大能显明是神的儿子。」N.T. He writes, "Paul, a servant of Christ Jesus, called to be an apostle, set apart for the Gospel of God concerning His Son, who was descended from David according to the flesh and was declared to be the Son of God in power according to the spirit of holiness by His resurrection from the dead, Christ Jesus, our Lord." And N.T.
赖特正确地指出了福音的阐述中缺少了什么。 Wright correctly points out what's missing from that articulation of the Gospel.
在罗马书一章三至四节中，保罗实际上给出了他对福音的 定义，而他对福音的定义并不是关于我们得救的机制。 In Romans 1, verses 3 and 4, Paul actually gives his definition of the Gospel, and his definition of the Gospel isn't about a mechanism whereby we can get saved.
它是关于这样一个现实：耶稣，神的儿子，按肉体说是大卫后裔， 现在被钉十字架后，因从死里复活，按圣善的灵以大能显明是神的 儿子，他现在是世界的王，他呼召各地的人生活在他的主权之下。 It is about the reality that Jesus, the Son of God, the descendant of the seed of David according to the flesh, has now, having been crucified, been designated Son of God in power according to the spirit of holiness by His resurrection from the dead, and He is now the lord of the world, and He summons all people everywhere to live under His lordship.
因此，我们看到关于福音有很多误解，至少如果人 们将自己的定义当作新约中这个词的含义的话。 We thus see that there are a lot of misconceptions about the Gospel out there, at least if people are taking their own definitions to be what the New Testament means by the word.
不同的群体可以按照他们喜欢的方式使用术语，但如果他们说福音等同于整本圣经、整个基 督教教义、基督的全部教导、路德宗宣扬神的恩典和赦免与律法相对的观念、全备福音五旬 节派的独特教义、加尔文主义的独特教义、唯独因信称义、唯独因恩典称义，甚至神通过他 儿子的死拯救了我们这些无法自救的个人的观念，他们并不代表新约对福音的理解。 Different groups can use terms however they like, but they are not representing the New Testament understanding of the Gospel if they say that it's equivalent to the whole of scripture, the whole of Christian doctrine, the whole of Christ's teachings, Lutheranism's idea that preaches God's grace and forgiveness in contrast to the law, the distinctive doctrines of Full Gospel Pentecostals, the distinctive doctrines of Calvinism, the idea of justification by faith alone, the idea of justification by grace alone, or even the idea that God has saved us as individuals through the death of His Son since we could not save ourselves.
不，福音的核心，从旧约的经文开始，是神国度到 来的时刻已经到来，所有敌对势力都将被推翻。 No, the core of the Gospel, beginning with texts in the Old Testament, is that the time for God's kingdom has arrived and all opposing powers will be overthrown.
福音的阐述是神的国度将通过他的儿子来实现，而这一 事实的一个愉快结果是我们可以通过他的儿子得救。 The elaboration of the Gospel is that God's kingdom will be implemented through His Son, and a happy consequence of that fact is that we can be saved through His Son.
新约的理解并不是关于我们作为个人以及我们如何受益。 The New Testament's understanding is not about us as individuals and how we can benefit.
福音根本不是关于我们的。 The Gospel is just not about us.
相反，好消息是关于神和他的儿子在世界上所做的事情，他们对魔鬼 和异教世界秩序等敌人所做的事情，以及我们作为个人如何受益，我 们如何加入神的计划是福音的结果，但它并不是好消息的本质。 Instead, the good news is about what God and His Son are doing in the world, what they're doing to their enemies like the devil and the pagan world order, and how we can benefit as individuals, how we can get on board with God's plan is a consequence of the Gospel, but it's not the essence of the good news.
那么，我们需要做什么才能从神国度通过他儿子到来的好消息中受益呢？ So, what do we need to do to benefit from the good news of the coming of God's kingdom through His Son?
耶稣自己在马可福音一章中告诉我们：「日期满了，神的国近了。」 Well, Jesus Himself told us in Mark 1, "The time is fulfilled, and the kingdom of God is at hand.
你们当悔改，信福音！』」或者，正如圣彼得在五旬节那天所说的：「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。」如果 你喜欢这个内容，你可以通过点赞、评论、写评论、分享播客和订阅来帮助我。 Repent and believe in the Gospel." Or, as St. Peter put it on the day of Pentecost, "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." If you like this content, you can help me out by liking, commenting, writing a review, sharing the podcast, and subscribing.
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谢谢，下次见，愿神永远祝福你。 Thank you, I'll see you next time, and God bless you always.