Category: Bible 聖經

阿德勒的洞見能幫助基督徒更誠實地面對自卑、關係、責任與貢獻；但它必須放在聖經福音的光中接受分辨、修正與更新。
Adlerian insights can help Christians face inferiority, relationships, responsibility, and contribution more honestly; yet they must be discerned, corrected, and renewed in the light of the biblical gospel.

人的終極價值不是由自我建構、社會地位、他人評價或個人成就所決定，而是來自按神形象被造，並在基督裡蒙愛、蒙救贖、蒙呼召。
A person’s ultimate worth is not determined by self-construction, social status, others’ opinions, or personal achievement, but by being made in God’s image and loved, redeemed, and called in Christ.

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尼采對基督教的批判，是近代思想史中最尖銳、也最不能被基督徒輕易迴避的挑戰之一。
Nietzsche’s critique of Christianity is one of the sharpest challenges in modern intellectual history, and one that Christians cannot easily set aside.

他不只反對某些教義、教會制度或道德規範；更深一層，他追問：基督教文明所稱為「善」、「真理」、「靈魂」、「罪」、「救恩」與「憐憫」的價值，究竟從何而來？
He does not merely oppose certain doctrines, church institutions, or moral rules; more deeply, he asks where the values that Christian civilization calls “good,” “truth,” “soul,” “sin,” “salvation,” and “pity” actually come from.

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一男一女，走完整條時間線。
A man and a woman walk the entire timeline.

七約非角色扮演，乃同一段歷史上層層展開的聖約意義。
The seven covenants are not seven roles, but covenantal meanings progressively unfolded within one history.

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經文：列王紀上二十一章27至29節
Scripture: 1 Kings 21:27–29

「亞哈在我面前這樣謙卑，你看見了嗎？」
“Have you seen how Ahab has humbled himself before me?”
— 列王紀上二十一章29節
— 1 Kings 21:29

亞哈聽見神的審判後，撕裂衣服、禁食、貼身穿麻布、睡在麻布上，沮喪地走來走去。
When Ahab heard God’s judgment, he tore his clothes, fasted, put sackcloth on his body, lay in sackcloth, and went about despondently.

神沒有輕看這件事。
God did not treat this lightly.

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晚清名臣曾國藩常被歸納為留下十六字心訣：

The late-Qing statesman Zeng Guofan is often associated with a sixteen-character maxim:

「物來順應，未來不迎，當時不雜，既過不戀。」

“Respond appropriately when things arrive; do not meet what has not yet come; do not be divided in the present moment; do not cling to what has passed.”

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《列王紀》同時講述「摩西之約」和「大衛之約」，只是它們扮演的角色不同——摩西之約是「審判的標準」，大衛之約是「盼望的根據」。
The book of Kings simultaneously presents the “Mosaic Covenant” and the “Davidic Covenant,” but they play different roles—the Mosaic Covenant is the “standard of judgment,” while the Davidic Covenant is the “ground of hope.”

《列王紀》從頭到尾都用「摩西之約」（特別是《申命記》的祝福與咒詛）來評價每一位君王和整個國家的命運。
From beginning to end, Kings uses the “Mosaic Covenant” (especially the blessings and curses of Deuteronomy) to evaluate every king and the fate of the entire nation.

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第一部分：聖經中的聖約總結

Part I: Summary of the Covenants in Scripture

聖經故事並非由單一條約貫穿，而是透過多個逐步展開的聖約，交織出完整的救恩歷史。
The biblical narrative is not driven by a single covenant, but rather weaves together a complete history of salvation through multiple progressively revealed covenants.

不同神學傳統對約的數量（如五約、七約或八約）歸納雖有差異，但最常見且有助於理解全書結構的分類包含以下七個主要聖約：
Although different theological traditions vary in their enumeration of the covenants (such as five, seven, or eight covenants), the most common classification—and the most helpful for understanding the structure of Scripture—includes the following seven major covenants:

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一、中保的定義與核心概念

中保（Mediator），按字義來說，就是「站在中間的人」。在聖經的範疇中，中保是指在神與人之間擔任橋樑的角色，把神的心意帶給人，也把人的需要帶到神面前。

The term “Mediator” (Greek: mesitēs) literally means “one who stands in the middle.” In the biblical context, a mediator is one who serves as a bridge between God and humanity, bringing God’s will to people and presenting people’s needs before God.

聖經從頭到尾都貫穿著一個核心困境：神是聖潔的，人是有罪的，這道鴻溝使人無法直接親近神。 因此，神主動設立中保，作為祂與人之間溝通的管道、立約的見證人、以及恢復關係的途徑。

Throughout Scripture, a central dilemma persists: God is holy, and humanity is sinful—this chasm prevents people from approaching God directly. Therefore, God actively establishes mediators to serve as channels of communication, witnesses of the covenant, and means of restoring relationship between Himself and humanity.

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經文：列王紀上二十一章25至26節
Scripture: 1 Kings 21:25–26

「從來沒有像亞哈的，因他受耶洗別王后的唆使，出賣自己，行了耶和華眼中看為惡的事。」
“There was no one like Ahab, who sold himself to do what was evil in the sight of the LORD, urged on by Jezebel his wife.”
— 列王紀上二十一章25節
— 1 Kings 21:25

這兩節經文像是《列王紀上》作者在亞哈故事結尾所寫下的判詞：拿伯葡萄園事件不是一次偶然失足，而是亞哈長期背離神、隨從偶像、濫用權力與屈從罪惡的集中表現。
These two verses function like the author of 1 Kings’ final verdict on Ahab: the Naboth vineyard episode was not an isolated failure, but the concentrated expression of Ahab’s long pattern of turning from God, following idols, abusing power, and yielding to sin.

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《馬太福音》記載，主人按各人的才能分配銀子；忠心經營並有所成果的僕人得到稱讚，而將銀子埋藏起來的僕人則失去所受託的。最後主人說：「凡有的，還要加給他，叫他有餘；沒有的，連他所有的也要奪過來。」
The Gospel of Matthew tells of a master who distributed talents according to each servant’s ability; those who stewarded them faithfully and bore fruit were commended, while the one who buried his talent lost even what had been entrusted to him. The master concludes: “For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away.”

這與我們熟知的蜘蛛人名言「能力越大，責任越大」構成耐人尋味的對照：前者談受託、忠心、審判與結果，後者談能力、道德義務與對他人的保護；兩者都關乎責任，卻從不同的世界觀與人生哲學出發。
This forms a thought-provoking contrast with the familiar Spider-Man maxim, “With great power comes great responsibility.” The former concerns entrustment, faithfulness, judgment, and outcome; the latter concerns ability, moral obligation, and protection of others. Both address responsibility, yet they begin from different worldviews and philosophies of life.

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