(4) 解释圣经/Interpret the Bible

韩家亮

在我们开始以前，有几点需要说明。如果没有读过“如何学习圣经（How to Study Bible中文翻译链接将来补上)”。以下是几个必须清楚的要点：

1.只有基督徒才能真正理解圣经。

2.“（普世）教会”包括有史以来所有的基督徒。基督徒在基督里是一，从第一个使徒到现在的基督徒。正确的解读必须是在基督里。

3.正确的解经，还需要符合一些基本的正统教义，如“使徒信经”，“三位一体”等。

很显然，不论是对于教派，教会，神职人员和普通基督徒而言解经是重中之重。参考书[1]的第82页说了这样一个笑话，有人三次翻开圣经，以求指引，马太27:5，出去吊死了。路加10:37你去照样行吧。约翰13:27你所作的快作吧。当然没有人是如此愚蠢的，但这说明了不正确的解经，会指错方向，导致错误行为，甚至走向异端。

看看下面两个有名的异端：摩门教和耶和华见证人。启示录22:18我向一切听见这书上预言的作见证、若有人在这预言上加添甚么、　神必将写在这书上的灾祸加在他身上．19这书上的预言、若有人删去甚么、　神必从这书上所写的生命树、和圣城、删去他的分。圣经的文字部分到启示录便结束了，但摩门教（耶稣基督后期圣徒教会）却相信在圣经之后，还有圣书。虽然摩门教还有很多错误的地方，但从他们使用的所谓圣书，就可以断定他们不是基督徒；耶和华见证人有他们自己翻译的圣经，他们用的圣经有很多谬误。从摩门教和耶和华见证人不承认三位一体，就证明了他们是异端。如果一个教会或团体，使用的圣经和大部分基督教会用的不同，就要警惕了。

重大教义上解经的不同，产生了不同的教派。约翰17章21节：使他们都合而为一．正如你父在我里面、我在你里面．使他们也在我们里面、叫世人可以信你差了我来。22节：你所赐给我的荣耀、我已赐给他们、使他们合而为一、像我们合而为一。林前12章12节：就如身子是一个、却有许多肢体、而且肢体虽多、仍是一个身子．基督也是这样。13节：我们不拘是犹太人、是希利尼人、是为奴的、是自主的、都从一位圣灵受洗、成了一个身体．饮于一位圣灵。

虽然有很多新教中的不同教派，天主教会和东正教会，但我们都是合一在基督里的。（我是一个新教徒，新教徒的主流看法是，天主教会有错误，否则宗教改革也不会发生。但无论如何，天主教会也是在基督里的）在解读圣经时，我们一定要记住在基督里合一的原则。

诗篇119:130：你的言语一解开、就发出亮光、使愚人通达。“unfolding”在这里指的是解经。在旧约时代，圣经里有不少先知，然而根据启示录22:18-19的启示，神书面的话，到此结束，没有任何一本新书能再加进圣经了。保罗在林前12:28里说：　神在教会所设立的、第一是使徒．第二是先知．第三是教师．其次是行异能的．再次是得恩赐医病的．帮助人的．治理事的．说方言的。这里先知的意思是什么？我理解为3个方面：

1.解经给别的基督徒，像诗篇119:130里所说的。

2.建立教会，像保罗在林前14章里所谈的，可能是布道的牧师或基督徒。

3.给基督神学带来新见解的人，这增加了教会的宝贵财富。这些例子包括教会的创建者，马丁路德，约翰加尔文，倪柝声等，最新的例子我觉得是唐纳德•克努特。以前我曾是大学教师从事电脑科学研究，听过唐纳德•克努特这个名字很久了。他是极少数的几个可以被称为电脑之父的人之一。我最近看过他的书“3：16圣经光照”（参考书2）。这本书使我深受启发，心灵愉悦。我认为唐纳德•克努特是先知。

诗篇119:130的后半部分揭示了圣经的本质：神的话语。马可10:15我实在告诉你们、凡要承受　神国的、若不像小孩子、断不能进去。但我们的原罪经常阻止我们看见圣经之光。一个关于圣经的著名段落是提摩太后书3:16圣经都是　神所默示的、〔或作凡　神所默示的圣经〕于教训、督责、使人归正、教导人学义、都是有益的．17叫属　神的人得以完全、预备行各样的善事。注意“默示”这个词，和穆斯林按字面解可兰经的方法有很大不同。解读圣经形成了一门新的学科叫释经学，理解基督教义的多样性和合一性是非常重要的。

Robert R. Hann’s的书（1）是一个很好的入门介绍。其精彩之处在于，非常易懂，清楚和合一，我对书中关于天主教会的观点有些保留。这本书解释了为何会有那么多不同的圣经版本，里面又有哪一个版本最适合于你；同时，也解释了为何看上去有那么多的版本，但却不影响解经的大方向。该书还解释了注脚的意思，整个第四章都在解经。共包含3个部分：耶稣的时代；后基督时代；当代。

耶稣的时代

塔库姆译本

在耶稣的时代，旧约的翻译已经很有必要了。阿拉姆语是犹太人的主要语言，但大部分圣经却是用希伯来语写成的。为使普通读者可以理解圣经，习惯上在希伯来版外加一个普通阿拉姆版的附件翻译，这个附件就是塔库姆译本。一些学者认为这个版本最早在公元前5世纪就有了。（注释1给出了一个“创世纪”中的例子）

犹太象征学（或标示说类型学）

在很久以前，象征学就给出了很多圣经隐寓意思的注释。一个基督徒都知道的著名例子是马太3章1-3节，引用了以赛亚40章3节的经文。马太的作者认为以赛亚预言了施洗者约翰。象征学的解经方式，经常运用在将古代的经文段落用在解经者的年代。

犹太释经学

在公元1-2世纪，这种独特的解经方式形成，注意偏重于文字，语法和语言学方面的细节。第一个专家是Rabbi Hillel（大约在公元前50年至公元后10年之间）。他总结了7个释经原则。“这些原则的作用是，建立了一种从字面文字去检查验证文字的方法，去更好地解读圣经”。

基督以后时代

在基督教时代开始时，大部分基督徒都是没有受过希腊文化教育的贫困阶级。在公元2世纪时，Justin Martyr在信主之前接受了希腊文化的教育，从他开始，希腊哲学逐步被引入圣经的解经。

寓言式解经

Origen是最早几个使用该方法解经的人之一，他的解经方式被大多数希腊学者接受。“寓言”这个词是出自希腊文，被运用于希腊学者解读荷马史诗。寓言试解经在公元1世纪为犹太哲学家Philo使用，举个例子，就是创世纪4:15-16。在新约里，保罗在加拉太4:21-26也运用了这种方法。当基督教从犹太教里分离出来之后，寓言式解经被教会广泛运用于圣经的解经。但这样也产生了一个问题，就是圣经作者不愿意看到的过于想象。大部分当代的圣经学者都会小心地将圣经的原作者给原读者的真正写作意思，和在当代的信心生活中的应用区分开来。

字义式解经

虽然在中世纪，寓言式解经很流行，但也有不少的批评，如公元5-6世纪时，安提阿和巴黎的学校。Thomas Aquinas也文字式解经带来很大的影响，后来天主教释经者都大多采取这种方式。新教的学者也提倡这种方式，马丁路德和约翰加尔文是大力提倡者。附录1有个很有用的总结：不论天主教徒和新教徒都认为权威的引导，对基督徒的信心生活非常重要。然而，天主教认为圣经需要通过教会进行解读；而新教认为，唯一的指引是圣经，有圣灵的引导，每个信徒即使没有受过神学的训练也可以自己读经。

当代的解经

旧的方式，没有考虑到圣经的年代和当代读者间，历史和文化的差异。目前，文字式解经经常用于补充历史差异。

历史批判式

随着时代的发展，科技的进步，这种方式也被接纳。1870年，Heinrich Schliemann发现了特洛伊古城，他用考古学的发现，证明了荷马笔下的特洛伊战争，至少有历史上的真实证据支持。许多学者也运用这种新方法来理解和解读圣经。附录1也说明了不同的基督教学者在新的历史批判式解经上的差异，包括原教旨主义。在今后的文章里我还会详细介绍原教旨主义。

断章取义地读经，就好像读其他人不相干的信件。为了避免发生歧义，当代读者需要了解关于作者，读者和著作背景的资料。附录1认为最近的研究表明，学习圣经可以超越宗派争论。

为信仰和生活读经

首先要发现圣经段落的字面意思。

读经要联系该经文的上下文意思。

读者要小心区分圣经段落的本身意思，和读者自身不同情况的运用。

在读经前，应该具备信心，同时不应试图将圣经和学习的环境割裂开来。

最后，附录3是一本非常好的书，不分教派，且有相当深度。

问题：

1）为什么解经是重要的？

2）给你一段圣经，你怎样去解释它？

3）如何理解不同教派不同的解经？

4）怎样解决不同的圣经解释？

5）概述历史上解经的主要趋势。

6）教义、信经、和真理在解经中的意义。

7）你如何对应朋友，其他基督徒，或不同教派的不同解经？

参考书目：

[1] Robert R. Hann, “The Bible, an owner’s manual” : Paulist Press, c1983.

[2] Donald E. Knuth, “3:16 Bible Texts Illuminated”, A-R Editions, Inc.; 1991.

[3] George A. Buttrick (Author), Charles M. Laymon (Editor) , “The Interpreter’s One-Volume Commentary on the Bible,” Abingdon Press, 15th edition, 1971.

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Bible Interpretation

Before we start, several points should be kept in mind. If you have not done so, read How to Study Bible? It should be clear that: (1) Only Christians can truly understand the Bible. (2) The Body of Christ (John 17:21), the Church with capital C, consists of all Christians, from the first apostles to every true Christian today. A correct interpretation must be within the Body of Christ. (3) A correct interpretation must agree with the basic doctrines of orthodox Christian churches, such as the Apostle’s Creed, the Trinity, etc.

Clearly, Bible interpretation is of central importance to denominations, churches, clergy, and ordinary Christians. The footnote on page 82 of [1] tells a joke. Someone opens his Bible three times for guidance. “And he went and hanged himself” (Matthew 27:5). “Go and do likewise” (Luke 10:37), “What you are going to do, do it quickly” (John 13:27). Few people will be so stupid. However, incorrect interpretations may lead us to false directions, wrong actions, even to heresies. Consider two well known heresies: Mormons and Jehovah Witness. Revelation 22:18 I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. 19 And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll. Thus, the Bible in written form is complete. Mormons (The Church of Jesus Christ of Latter-day Saints), however, believe there is another sacred book in conjunction with the Bible. There are many other wrongs with Mormons. But just from the sacred books they use, you know they are not Christians. Jehovah Witness has its own translation of the Bible. Their version of the Bible has many mistakes. More accurate tests of heresy is through the Trinity doctrine which Mormons and Jehovah Witness do not subscribe. If a church or a group uses a Bible version not common to most Christian churches, you should be wary.

Key differences in interpretation of the Bible lead to different denominations. John17:(Jesus Prays for All Believers) 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one. I Corinthians 12:12 Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. 13 For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even though there are various Protestant denominations, the Catholic Church, and the Eastern Orthodox Church, we are one in Christ. (I am a Protestant. The prevalent view of Protestants is that the Catholic Church has errors, otherwise the Reformation would not have occurred. Nevertheless, the Catholic Church is part of the Body of Christ.) We should keep this Oneness in mind when we interpret the Bible.

Psalms 119:130 The unfolding of your words gives light; it gives understanding to the simple.

The word unfolding here means interpretation. In the Old Testament era, prophecies were added to the Bible. As Revelation 22:18-19 indicates, the written Word of God is complete and no new books can be added to the Bible. Yet Paul taught us in I Corinthians 12:28 And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues. What does the word prophet mean here? I consider three main aspects. (1) Shed light of the Bible to other Christians, as Psalms 119:130. (2) Build up churches, as discussed by Paul in I Corinthians Chapter 14. It could be sermons by pastors or by gifted Christians. (3) Shed new light of the Bible and contribute to the theology of Christianity. This increases the treasure of the Church. Examples include Founding Fathers of the Church, Martin Luther, John Calvin, Watchman Nee. A more recent example I think is Donald E. Knuth. I worked in Computer Science before as an academic. I heard Donald E. Knuth for a long time. If anyone may be called Father of Computer Science, he should be one among few. I just recently saw his book “3:16 Bible Texts Illuminated” [2]. It is such an “illuminated” book that my spirit enjoys greatly. I consider Donald Knuth a prophet.

The second half of Psalms 119:130 is related to the previous essay Bible: Word of God. Mark 10:15 (Jesus said) Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” (cf Mark 10:13-14; Matthew 19:13-15) Our sins often prevent us to see the light of the Bible.

One well known verse about the Bible is II Timothy 3:16 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work. Pay attention to the word inspired, which is in contrast with the term literal which characterizes Muslims’ interpretations of Quran. This leads to very different interpretations for Bible and Quran, respectively. Interpretation of Bible is known hermeneutics. This is the key to understand the diversity in Christianity yet one in Christ.

Robert R. Hann’s book [1] is an excellent starting point. The good points: very accessible, clarity, unity in the Church. I have some reservations on the book’s viewpoint on the Catholic Church. This book explains why there are different versions of the Bible and which one or ones might be suitable to you. It explains why there are seeming different verses yet they do not change the essence of the interpretations. The book also explains meanings of footnotes. The whole Chapter 4 is on interpretations. It has three sections: In the Time of Jesus; Later Christianity; Today.

In the Time of Jesus. The Targum. By the time of Jesus, there was already need to interpret the Old Testament. Aramaic was the vernacular among Jews but the Scriptures were mostly in Hebrew. In order for general audience to understand the Bible, it was customary to supplement the Hebrew reading with a translation or paraphrase into the common Aramaic. This supplement is called targum. Some scholars think that this occurred as early as fifth century B.C. ([1] then gives an example on Genesis.)

Jewish Typology. Often appears as commentary, typology gives current implications of Bible verses long time ago. A well known example for Christians is Matthew 3:1-3 which quotes Isaiah 40:3. The author of Matthew regarded Isaiah prophesied Baptist John. The typological method of interpretation characteristically interprets an ancient passage as though it were a reference to the time of the interpreter.

Jewish Literal Exegesis. This in [1] means the hermeneutical method characterized by attention to textual, grammatical, and linguistic details, which was formulated into specific interpretative principles during the first and second century. First person to identify this method is Rabbi Hillel between 50 B.C. and 10 A.D. He identified some 7 hermeneutical principles. “The effect of these principles …… was to establish a method of understanding a biblical text which was based on a careful examination of the details of the text itself.”

Later Christianity. In the beginning of Christianity, Christians were largely disadvantaged classes who did not participate intellectual life of Hellenistic culture. Justin Martyr received a Greek education before his conversion into Christianity in the second century. From him, Greek philosophy was gradually introduced into Bible interpretation.

The Allegorical Method. One of the first Christians to present specific principles of biblical interpretation was Origen. His method was adapted from Greek scholars. The term “allegory” was from Greek and was used by Greek scholars in interpreting the Homeric classics. Allegorical method had been used by the first century Jewish philosopher Philo, for example, Genesis 4:15-16. In the New Testament, Paul also used allegorical interpretation in Galatians 4:21-26. As Christianity became a separate religious movement from Judaism, the allegorical method increasing became the Church’s standard method of biblical interpretation. A problem of overuse of the allegorical method is imaginative but not what the author intended. Most modern biblical scholars distinguish carefully between the meaning of a passage for its author and original readers, and the application of that meaning to modern issues of faith and life.

The Literal Method. Even though the allegorical method had become the standard of the Church during the Middle Ages, there were critics, including the Antioch school and the Paris school in the fifth and sixth century. Thomas Aquinas had an important impact of the literal method. The literal sense of the Bible became the primary sense for later Catholic interpreters. Protestant scholars tend to make it the only allowable interpretation. Martin Luther and John Calvin were strong advocates of the literal method;

[1] has a very useful summary. Both Catholics and Protestants believed that an authoritative guide to Christian faith and living was necessary. Whereas Catholics found this guide in the Church, Protestants found it in the Bible, which they believed to be self-interpreting and, under the guidance of the Spirit, sufficiently clear even to the theologically untrained.

Interpreting the Bible Today. Old methods do not take consideration of historical and cultural gap between the Bible and the modern reader. Now often the literal method is supplemented by historical technics.

The Historical-Critical Method. This method was adapted from a new scientific approach to history. Heinrich Schliemann discovered the site of ancient Troy site in 1870. He used archeological discovery to show that the war described by Homer had at least historical support. Many scholars attempted to use this new method to understand and interpret the Bible. [1] then explained the differences among Christian scholars on the new historical-critical method, including fundamentalism. I will address fundamentalism separately in the future.

To read a portion of the Bible is in many ways like reading someone else’s mail. To avoid misunderstanding, the contemporary reader needs to have information about its author, its occasion, and its readers. [1] considers that recent research allows bible study to go beyond denominational controversy.

Reading the Bible for Faith and Living.

A beginning point is to discover its literal meaning.

The interpretation of a biblical text should be controlled by its immediate context.

A careful distinction should be made between the intended meaning of the passage in its own context and the reader’s application of it to his or her own situation.

The reader should not attempt to interpret the Bible in isolation from the community of learning and faith which have preceded him.

Finally, The Interpreter’s One-Volume Commentary on the Bible [3] is very good. It is non-denominational and has great depth.

Questions：

(1) Why interpretation of the Bible is important?

(2) Give a passage in the Bible, how would you interpret it?

(3) How to understand different interpretations by different denominations?

(4) How to resolve different interpretations?

(5) Outline major trends of Bible interpretations throughout histories.

(6) The significance of doctrines, creeds, truths in interpretations.

(7) How would you respond to different interpretations from friends, other Christians, other denominations?