前言：語言如何影響我所看見的世界
Introduction: How Language Shapes the World I See
「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.
這句話並不是說世界只存在於我的思想中，也不是說人類語言創造一切現實。
This statement does not mean that the world exists only in my mind, nor that human language creates all reality.
它較準確地指出：當我缺少概念、詞彙與辨識能力時，我較難清楚理解自己的處境，也較難與他人共同面對問題。
More accurately, it suggests that when I lack concepts, vocabulary, and discernment, I find it harder to understand my situation clearly and to face problems with others.
若我的內在語言只剩下「成功、失敗、比較、壓力、效率、控制」，我的世界便容易變得狹窄、焦慮，並由外在表現來定義。
If my inner language consists only of “success, failure, comparison, pressure, efficiency, and control,” my world easily becomes narrow, anxious, and defined by external performance.
然而，從聖經角度看，人的語言不是世界的終極邊界。
Yet from a biblical perspective, human language is not the ultimate boundary of the world.
世界不是因我說出來才存在；世界出於神的創造、主權與話語。
The world does not exist because I speak it into existence; it exists through God’s creation, sovereignty, and word.
神說：「要有光」，就有了光。
God said, “Let there be light,” and there was light.
《創世記》1:3。
Genesis 1:3.
因此，真正界定世界的不是我的語言，而是神的真理、旨意與啟示。
Therefore, what ultimately defines the world is not my language, but God’s truth, will, and revelation.
人的語言雖然有限，神的話卻能更新人的心思，使人學會在真實中認識神、自己、他人與苦難。
Though human language is limited, God’s word can renew the mind and teach people to know God, themselves, others, and suffering truthfully.
人要藉著心意更新而變化，以察驗神善良、純全、可喜悅的旨意。
Believers are transformed by the renewal of their minds so that they may discern God’s good, pleasing, and perfect will.
《羅馬書》12:2。
Romans 12:2.
一、語言的界限與人能理解的世界
1. The Limits of Language and the World We Can Grasp
早期維特根斯坦在《邏輯哲學論》中提出：「我的語言的界限，意味著我的世界的界限。」
In the Tractatus Logico-Philosophicus, early Wittgenstein writes: “The limits of my language mean the limits of my world.”
他的意思不是人說不出來的事就不存在。
He does not mean that things cease to exist when people cannot speak about them.
他的重點是：人能夠有意義地理解、思想、描述和判斷的範圍，會受到其語言能力與概念框架限制。
His point is that the range within which people can meaningfully understand, think, describe, and judge is limited by their linguistic capacity and conceptual framework.
若一個人沒有「羞愧、焦慮、恩典、悔改、饒恕、盼望」等概念，他便可能只能用極端、模糊或扭曲的方式理解自己與他人。
If a person lacks concepts such as “shame, anxiety, grace, repentance, forgiveness, and hope,” that person may understand self and others only in extreme, vague, or distorted ways.
例如，只說「我不行」可能把疲憊、失敗、羞愧、恐懼與孤單混成一個沒有出口的判決。
For example, saying only “I am not good enough” can merge exhaustion, failure, shame, fear, and loneliness into a single verdict with no way forward.
較誠實的表達可以是：「我因這次失敗感到羞愧，也害怕別人否定我；我需要承認責任、接受幫助，並在神的恩典中學習下一步。」
A more truthful expression may be: “I feel ashamed because of this failure and fear being rejected by others; I need to admit responsibility, receive help, and learn the next step in God’s grace.”
聖經同意人的言語會影響人如何理解現實，但聖經更進一步宣告，人不是靠自己的話創造真理，而是靠神的啟示認識真理。
Scripture agrees that human speech influences how people understand reality, but it goes further by declaring that people do not create truth through their own words; they know truth through God’s revelation.
諸天述說神的榮耀，穹蒼傳揚祂手的作為。
The heavens declare the glory of God, and the sky above proclaims His handiwork.
《詩篇》19:1。
Psalm 19:1.
神的道路高過人的道路，神的意念高過人的意念。
God’s ways are higher than human ways, and God’s thoughts are higher than human thoughts.
《以賽亞書》55:8–9。
Isaiah 55:8–9.
二、詞語的意義、語境與正確讀經
2. Word Meaning, Context, and Faithful Biblical Reading
後期維特根斯坦提醒我們：對大量語言使用的情況而言，一個詞的意義在於它在語言中的使用。
Later Wittgenstein reminds us that, for a large class of cases of language use, the meaning of a word is found in its use in language.[1]
這不代表詞語可以隨意解釋，而是說詞語必須在說話者、聽眾、目的、情境、共同規則與實際行動中理解。
This does not mean that words may be interpreted arbitrarily; it means that words must be understood through speaker, hearer, purpose, context, shared rules, and actual practice.
「我相信你」不只是同意一個命題；它可能包含信任、託付、關係、期待與具體行動。
“I believe you” is not merely agreement with a proposition; it may include trust, entrusting oneself, relationship, expectation, and concrete action.
同樣地，聖經中的「信心」、「恩典」、「義」、「救恩」、「悔改」和「聖約」都不能只按現代直覺或單一字典定義處理。
Likewise, biblical terms such as “faith,” “grace,” “righteousness,” “salvation,” “repentance,” and “covenant” cannot be handled merely by modern intuition or a single dictionary definition.
它們必須放回段落、書卷、文類、歷史處境與整本聖經的救恩歷史中理解。
They must be understood within the paragraph, book, literary genre, historical setting, and the redemptive history of the whole Bible.
尼希米記記載，百姓聽見律法後，有人將內容講明，使百姓明白所念的。
Nehemiah records that after the people heard the Law, it was explained so that they could understand what was read.
《尼希米記》8:8。
Nehemiah 8:8.[3]
復活的耶穌從摩西和眾先知起，向門徒講解一切經上指著自己的話。
The risen Jesus began with Moses and all the Prophets and interpreted to His disciples the things concerning Himself in all the Scriptures.
《路加福音》24:27。
Luke 24:27.
保羅勸勉提摩太按著正意分解真理的道。
Paul exhorts Timothy to correctly handle the word of truth.
《提摩太後書》2:15。
2 Timothy 2:15.
因此，讀經時我不只問：「這個詞是甚麼意思？」
Therefore, when reading Scripture, I do not ask only, “What does this word mean?”
我也應問：「作者在這個段落中正在做甚麼？他對原初讀者說甚麼？這段經文如何見證神的作為與基督的救恩？」
I should also ask, “What is the author doing in this passage? What is being said to the original readers? How does this passage witness to God’s work and Christ’s salvation?”
三、語言遊戲、生活形式與聖經文類
3. Language-Games, Forms of Life, and Biblical Genres
後期維特根斯坦以「語言遊戲」說明，說話是人類活動與生活形式的一部分。
Later Wittgenstein uses “language-games” to show that speaking is part of human activity and forms of life.
命令、道歉、承諾、感謝、祈禱、哀哭、讚美、警告和報告都使用語言，但各有不同目的與規則。
Commands, apologies, promises, gratitude, prayer, lament, praise, warnings, and reports all use language, but each has different purposes and rules.
因此，不同類型的話語不可用完全相同的方式處理。
Therefore, different kinds of speech should not be handled in exactly the same way.
把詩歌當成實驗報告、把比喻當成技術說明、把智慧文學當成無例外的公式，都會誤解文本所做的事。
Treating poetry as an experimental report, parables as technical instructions, or wisdom literature as exceptionless formulas will misunderstand what the text is doing.
這項提醒尤其有助於讀經，因為聖經包含多種文類。
This reminder is especially helpful for Bible reading because Scripture contains many literary genres.
| 聖經文類 | 代表經書 | 閱讀重點 |
|---|---|---|
| 律法 | 《出埃及記》《利未記》《申命記》 | 神的聖潔、聖約、敬拜與群體秩序 |
| 歷史敘事 | 《約書亞記》《撒母耳記》《列王紀》 | 神如何在歷史與人類失敗中推進祂的計畫 |
| 詩歌與禱告 | 《詩篇》 | 讚美、哀傷、悔改、信靠與盼望 |
| 智慧文學 | 《箴言》《傳道書》《約伯記》 | 在敬畏神中面對人生秩序與複雜性 |
| 先知文學 | 《以賽亞書》《耶利米書》《以西結書》 | 指出罪惡、呼召悔改、宣告審判與復興 |
| 福音書 | 《馬太福音》至《約翰福音》 | 耶穌是誰，以及祂如何成就救恩 |
| 書信 | 《羅馬書》至《猶大書》 | 教會如何在福音中生活、相愛與持守真理 |
| 啟示文學 | 《但以理書》《啟示錄》 | 在苦難與地上權勢中盼望神最終得勝 |
| Biblical Genre | Representative Books | Reading Focus |
|---|---|---|
| Law | Exodus, Leviticus, Deuteronomy | God’s holiness, covenant, worship, and communal order |
| Historical narrative | Joshua, Samuel, Kings | How God advances His purposes through history and human failure |
| Poetry and prayer | Psalms | Praise, lament, repentance, trust, and hope |
| Wisdom literature | Proverbs, Ecclesiastes, Job | Facing life’s order and complexity in the fear of God |
| Prophecy | Isaiah, Jeremiah, Ezekiel | Naming sin, calling for repentance, declaring judgment and restoration |
| Gospels | Matthew through John | Who Jesus is and how He fulfills salvation |
| Epistles | Romans through Jude | How the church lives, loves, and perseveres in gospel truth |
| Apocalyptic literature | Daniel, Revelation | Hoping in God’s final victory amid suffering and earthly powers |
《詩篇》13篇的呼喊「耶和華啊，你忘記我要到幾時呢？」不是說神真的失信，而是哀歌容許受苦者誠實向神傾心吐意。
Psalm 13’s cry, “How long, O Lord? Will you forget me forever?” does not say that God truly becomes unfaithful; it shows that lament allows sufferers to pour out their hearts honestly before God.
《箴言》22:6 關於教養孩童的話，通常應按智慧原則來讀，而不宜當作保證每個家庭必得到相同結果的機械公式。
Proverbs 22:6 on training a child should generally be read as a wisdom principle, not as a mechanical guarantee that every family will receive the identical outcome.
《啟示錄》使用異象、象徵和大量舊約意象，需要在其文類與整本聖經中閱讀。
Revelation uses visions, symbols, and extensive Old Testament imagery, and must be read within its genre and in the context of the whole Bible.
四、信仰不是口號，而是被活出的真理
4. Faith Is Not a Slogan but Truth Lived Out
維特根斯坦指出，語言的意義與生活形式相連。
Wittgenstein points out that the meaning of language is connected with forms of life.
若一個人從未進入某種生活，他可能只會把那種生活的語言當成外部口號。
If a person has never entered into a particular way of life, that person may treat its language as an external slogan only.
「悔改」、「禱告」、「饒恕」、「盼望」與「恩典」不只是可以背誦的宗教詞彙。
“Repentance,” “prayer,” “forgiveness,” “hope,” and “grace” are not merely religious vocabulary to memorize.
它們是在犯罪時轉向神、在受傷時拒絕讓苦毒掌權、在無助時呼求神、在未見結果時仍然信靠祂的生命實踐。
They are life practices: turning to God in sin, refusing to let bitterness rule when wounded, crying out to God in helplessness, and trusting Him when results are not yet seen.
聖經從不把信仰看作純粹的頭腦知識。
Scripture never treats faith as merely intellectual knowledge.
信心若沒有行為就是死的。
Faith by itself, if it does not have works, is dead.
《雅各書》2:17。
James 2:17.
信徒不可只在言語和舌頭上愛，總要在行為和誠實上愛。
Believers must not love only in word or talk, but in deed and truth.
《約翰一書》3:18。
1 John 3:18.
人要恐懼戰兢地活出救恩，因為神在信徒心裡運行，使人立志並行事。
Believers are to work out their salvation with fear and trembling, because God is at work in them both to will and to act.
《腓立比書》2:12–13。
Philippians 2:12–13.
因此，若我說「神掌權」，我也要在不確定中學習禱告、忠心與交託。
Therefore, if I say, “God is sovereign,” I must also learn prayer, faithfulness, and entrusting myself to God amid uncertainty.
若我說「神是愛」，我也要在關係中學習真誠、饒恕、界線與具體服事。
If I say, “God is love,” I must also learn sincerity, forgiveness, boundaries, and concrete service in relationships.
真正理解信仰，不只是會說屬靈的話，而是讓福音的真理逐漸塑造成生命的形狀。
To truly understand faith is not merely to speak spiritual words, but to let gospel truth gradually shape the form of one’s life.
五、聖經如何校正語言哲學
5. How Scripture Corrects Philosophy of Language
維特根斯坦幫助我們重視語境、使用、規則與生活。
Wittgenstein helps us take context, use, rules, and life seriously.
但聖經校正我們，使我們不會把「詞義需要語境」誤解成「每個群體都能自行決定真理」。
But Scripture corrects us so that we do not mistake “word meaning requires context” for “every group can decide truth for itself.”
真理不只是人類社群的使用習慣或意見共識。
Truth is not merely a habit of human communities or a consensus of opinions.
耶穌說：「我就是道路、真理、生命。」
Jesus said, “I am the way, and the truth, and the life.”
《約翰福音》14:6。
John 14:6.
耶穌向父禱告說：「求你用真理使他們成聖；你的道就是真理。」
Jesus prayed to the Father, “Sanctify them in the truth; your word is truth.”
《約翰福音》17:17。
John 17:17.
神是無謊言的。
God does not lie.
《提多書》1:2。
Titus 1:2.
另一方面，人不能完全掌握神；神卻真實地主動啟示自己。
On the other hand, human beings cannot fully comprehend God; yet God truly and actively reveals Himself.
神從前藉著眾先知多次多方說話，末世藉著祂兒子向人說話。
God spoke in many times and in many ways through the prophets, and in these last days He has spoken through His Son.
《希伯來書》1:1–2。
Hebrews 1:1–2.
道成了肉身，住在我們中間。
The Word became flesh and dwelt among us.
《約翰福音》1:14。
John 1:14.
因此，基督徒既不應傲慢地宣稱自己已窮盡神的奧祕，也不應因神超越人就放棄追求清楚、忠實與可檢驗的解經。
Therefore, Christians should neither arrogantly claim to have exhausted God’s mysteries nor abandon clear, faithful, and accountable interpretation because God transcends humanity.
聖經都是神所默示的，於教訓、督責、使人歸正、教導人學義都是有益的。
All Scripture is God-breathed and is useful for teaching, rebuking, correcting, and training in righteousness.
《提摩太後書》3:16–17。
2 Timothy 3:16–17.[7]
六、擴展我的語言邊界
6. Expanding My Linguistic Boundaries
我需要擴充情緒語言，不再只說「我很煩」、「我很累」或「我不行」。
I need to expand my emotional vocabulary instead of saying only, “I am annoyed,” “I am tired,” or “I am not good enough.”
我可以更準確地辨認：我是焦慮、孤單、羞愧、委屈、失望、嫉妒、憤怒，還是害怕？
I can identify more accurately whether I am anxious, lonely, ashamed, hurt, disappointed, jealous, angry, or afraid.
我也可以問：這個情緒由甚麼引起？我真正需要的是休息、安慰、界線、幫助、饒恕、悔改，還是禱告？
I can also ask: What caused this emotion? What do I truly need—rest, comfort, boundaries, help, forgiveness, repentance, or prayer?
我可以使用這個句式：「當＿＿＿＿發生時，我感到＿＿＿＿，因為我在乎或需要＿＿＿＿；我盼望可以＿＿＿＿。」
I can use this sentence pattern: “When _ happens, I feel because I value or need ; I hope that we can _.”
例如：「當我的意見沒有被回應時，我感到失望和被忽略，因為我盼望自己的付出被理解；我希望我們可以找時間把這件事談清楚。」
For example: “When my view is not acknowledged, I feel disappointed and overlooked because I hope my contribution will be understood; I would like us to find time to discuss this clearly.”
我也需要以聖經更新內在敘事，而不是用經文否認真實痛苦。
I also need to let Scripture renew my inner narrative rather than use verses to deny real pain.
| 限縮我的話語 | 以真理更新的話語 |
|---|---|
| 我沒有價值 | 我按神形象受造，並能在基督裡蒙恩更新 |
| 我必須掌控一切 | 神掌權；我可以忠心、禱告、計畫並交託 |
| 我只想報復 | 我可尋求公義、設立界線、拒絕苦毒，並把最終審判交給神 |
| 我一定要贏 | 我蒙召忠心、謙卑、服事與忍耐 |
| 我無法改變 | 神能使人悔改、更新，並結出新生命 |
| 一切都完了 | 基督已復活；神仍在工作，新創造尚未完成 |
| Constricting Words | Words Renewed by Truth |
|---|---|
| I have no value | I am made in God’s image and can be renewed by grace in Christ |
| I must control everything | God reigns; I can be faithful, pray, plan, and entrust the outcome to Him |
| I only want revenge | I can seek justice, establish boundaries, reject bitterness, and leave final judgment to God |
| I must win | I am called to faithfulness, humility, service, and perseverance |
| I cannot change | God can bring repentance, renewal, and the fruit of new life |
| Everything is over | Christ has risen; God is still at work, and the new creation is not yet complete |
七、七日實踐計畫
7. A Seven-Day Practice Plan
| 日子 | 操練內容 |
|---|---|
| 第一天 | 寫下今天反覆出現的三句內心話，找出最限制你的那一句 |
| 第二天 | 將其中一句改寫為更真實、有盼望、能承擔責任的說法 |
| 第三天 | 選一段相關經文，寫下它給你的三個關鍵詞 |
| 第四天 | 用「事實—感受—需要—請求」與可信任的人談一件小事 |
| 第五天 | 閱讀不同領域的優質文章，記錄五個想學習使用的詞語或概念 |
| 第六天 | 為一位難以理解的人禱告，並嘗試用公平、具憐憫的語言描述他 |
| 第七天 | 回顧本週：哪一個新詞幫助你更準確理解神、自己或他人？ |
| Day | Practice |
|---|---|
| Day 1 | Write down three repeated inner statements from today and identify the most limiting one |
| Day 2 | Rewrite one statement in a way that is more truthful, hopeful, and responsible |
| Day 3 | Choose a related passage and write down three key words it gives you |
| Day 4 | Use “fact—feeling—need—request” to discuss one small matter with a trusted person |
| Day 5 | Read a high-quality article from another field and record five words or concepts you want to learn |
| Day 6 | Pray for someone difficult to understand and try to describe that person with fairness and compassion |
| Day 7 | Review the week: Which new word helped you understand God, yourself, or others more accurately? |
結語：讓神的話擴展我的世界
Conclusion: Letting God’s Word Expand My World
維特根斯坦提醒我，語言不是可有可無的外殼；它影響我如何理解世界、進入群體、面對痛苦與採取行動。
Wittgenstein reminds me that language is not a disposable outer shell; it affects how I understand the world, enter community, face suffering, and take action.
他使我重視語境、文類、日常使用與生命實踐，而不是把所有問題壓縮成抽象口號。
He teaches me to take context, genre, daily use, and lived practice seriously rather than compress every issue into abstract slogans.
聖經則揭示更深的根基：人的語言有限，但神的道不受限制；人無法用語言完全掌握神，但神已在祂的話語與耶穌基督裡真實向人啟示自己。
Scripture reveals a deeper foundation: human language is limited, but God’s word is not bound; people cannot fully grasp God through language, yet God has truly revealed Himself in His word and in Jesus Christ.
因此，我追求的不只是增加詞彙量，而是學習一種被福音更新的生命語言。
Therefore, I seek not merely a larger vocabulary, but a way of life whose language has been renewed by the gospel.
我願從恐懼轉向信靠，從羞愧轉向恩典，從控制轉向交託，從比較轉向感恩，從報復轉向饒恕，從絕望轉向盼望。
I desire to move from fear to trust, from shame to grace, from control to entrusting, from comparison to gratitude, from revenge to forgiveness, and from despair to hope.
擴展語言的邊界，不是為了令自己顯得更有智慧，而是為了更真實地認識神、更誠實地面對自己、更有恩慈地對待他人。
Expanding the boundaries of language is not meant to make me appear wiser, but to help me know God more truthfully, face myself more honestly, and treat others more graciously.
讀經不是為了讓我掌握神，而是讓神的話掌握我；不是把聖經縮小到我的世界，而是讓聖經擴展我的世界，使我在基督裡看見更大的真實。
Bible reading is not for me to master God, but for God’s word to master me; it is not to reduce Scripture to my world, but to let Scripture expand my world so that I may see a greater reality in Christ.
願我口中的言語、心裡的意念，在耶和華我的磐石、我的救贖主面前蒙悅納。
May the words of my mouth and the meditation of my heart be acceptable before the Lord, my rock and my redeemer.
《詩篇》19:14。
Psalm 19:14.
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