「我的語言的界限，意味著我的世界的界限」提醒我：我能理解、命名、表達、分辨與回應的範圍，深深影響我怎樣經驗世界。
“The limits of my language mean the limits of my world” reminds me that the range of what I can understand, name, express, distinguish, and respond to deeply affects how I experience the world.
維特根斯坦的語言哲學能幫助基督徒更謹慎地分辨：一句話是在陳述事實、表達感受、發出命令、作出承諾，還是借模糊的宗教語言逃避真實問題。
Wittgenstein’s philosophy of language helps Christians discern more carefully whether a statement reports facts, expresses feelings, gives an instruction, makes a commitment, or uses vague religious language to evade reality.
重點不是教人「做更好的人」，而是：人人都有罪、人人需要恩典；神在耶穌基督裡主動赦免、醫治並更新人。
The point is not to teach people to “be better,” but this: everyone has sinned, everyone needs grace, and God in Jesus Christ takes the initiative to forgive, heal, and renew.
釘十字架之所以能同時解決原罪和本罪，是因為以下四個原因。
Crucifixion resolves both original sin and personal sins for the following four reasons.
核心立場
Core Position
科學可以與基督教信仰並存，但前提不是把科學降格為「世俗意見」，也不是把信仰縮小為私人感受。較穩健的立場是：在研究可觀察、可重複、可量測的自然現象時，接受科學的方法論規範；在處理上帝、創造、人的尊嚴、罪、救恩、終極目的與敬拜時，承認哲學、神學、歷史見證與啟示具有不可替代的角色。這不等於任何宗教主張都免於證據檢驗；凡是關於公共歷史或自然世界的主張，也應誠實地面對相關證據。
Science and Christian faith can coexist, provided neither science is reduced to “secular opinion” nor faith to private feeling. A more stable position is this: when investigating observable, repeatable, measurable natural phenomena, accept the methodological norms of science; when addressing God, creation, human dignity, sin, salvation, ultimate purpose, and worship, recognize the indispensable roles of philosophy, theology, historical testimony, and revelation. This does not mean that every religious claim is exempt from evidence; claims about public history or the natural world should also face relevant evidence honestly.
三個比喻中的預備、忠心與憐憫
與全書的關係：末世講論的收束點
Relation to the Whole Book: The Closing Point of the Eschatological Discourse
亞哈王兩次擊敗亞蘭聯軍，卻違背耶和華要消滅便哈達的命令，反與敵王立約放他離去
Ahab defeated the Aramean coalition twice, yet disobeyed the LORD’s command to destroy Ben-Hadad, instead making a covenant with him and letting him go free.
(more…)引言：兩種存在主義脈絡
Introduction: Two Strands of Existentialism
談「存在主義與聖經的關係」之前，必須先釐清一個常被忽略的事實：存在主義並非鐵板一塊。
Before discussing “the relationship between existentialism and the Bible,” we must first clarify an often-overlooked fact: existentialism is not monolithic.
亞哈在耶和華兩次使以色列戰勝強大的亞蘭軍後，本應忠心完成神所交託的審判，卻因便·哈達提出歸還城邑、開放大馬士革市場等政治與經濟利益，稱敵王為「兄弟」，讓他上車並與他立約，最終放走了神所定意審判的人。
After the LORD gave Israel two victories over the powerful Aramean army, Ahab should have faithfully carried out the judgment entrusted to him; instead, tempted by Ben-Hadad’s offers to restore cities and open markets in Damascus, he called the enemy king “brother,” welcomed him into his chariot, made a covenant with him, and released the one God had appointed for judgment.
核心命題：存在主義能幫助基督徒更誠實地面對自由、焦慮、自欺與責任；但它不能成為人最終的根基。聖經啟示，人是按神形象受造、因罪破碎、又在基督裡蒙赦免與更新的人。真正的自由不是自我創造，而是在恩典中回到神所賜的身分與呼召。
Core thesis: Existentialism can help Christians face freedom, anxiety, self-deception, and responsibility with greater honesty, but it cannot serve as humanity’s ultimate foundation. Scripture reveals that human beings are created in God’s image, broken by sin, and forgiven and renewed in Christ. True freedom is not self-creation, but returning—by grace—to the identity and calling God gives.
(more…)