《智慧书》13章——自然神学与偶像崇拜的愚妄

本章区分了两类人:误读受造秩序的人(罪责较轻),与敬拜死去、人造之物的人(完全不可原谅)。

智慧篇

第13章

  1. 1.对自然崇拜的愚昧 所有不知道神的男人都是本性上的愚昧,他们不能从所看见的好东西中认识那存的神,也不认识造物的主,只注意他的作品;The Foolishness of Nature Worship For all men who were ignorant of God were foolish by nature; and they were unable from the good things that are seen to know him who exists, nor did they recognize the craftsman while paying heed to his works;
  2. 2.但他们以为,或者是火、风、疾风、星辰的运行、汹涌的水,或者是天上的光体,是治理世界的神。but they supposed that either fire or wind or swift air, or the circle of the stars, or turbulent water, or the luminaries of heaven were the gods that rule the world.
  3. 3.如果人们因为喜欢这些事物的美丽而以为它们是神,那么就让他们知道,他们的主比这些更好,因为美的创造者造就了它们。If through delight in the beauty of these things men assumed them to be gods, let them know how much better than these is their Lord, for the author of beauty created them.
  4. 4.如果人们对他们的力量和工作感到惊奇,就让他们从中体会出造就他们的主更是何等有力量。And if men were amazed at their power and working, let them perceive from them how much more powerful is he who formed them.
  5. 5.因为受造之物的伟大和美丽,足以使人知道它们的创造主。For from the greatness and beauty of created things comes a corresponding perception of their Creator.
  6. 6.然而这些人是可以原谅的,因为他们也许是在寻求上帝和渴望找到祂的过程中迷失了方向。Yet these men are little to be blamed, for perhaps they go astray while seeking God and desiring to find him.
  7. 7.因为他们生活在他的创造之中,他们仍在寻求,并且他们信靠他们所看见的,因为所看见的都是美好的。For as they live among his works they keep searching, and they trust in what they see, because the things that are seen are beautiful.
  8. 8.然而,即便他们也不应被原谅;Yet again, not even they are to be excused;
  9. 9.因为如果他们有能力知道这么多,以便他们能够调查世界,他们怎么没有早些发现这些事物的主宰呢!for if they had the power to know so much that they could investigate the world, how did they fail to find sooner the Lord of these things?
  10. 10.偶像崇拜的愚蠢 但可惜,他们将希望寄托在死物上,这些人把人类手所造的东西称为神,包括用技巧锻造的金银,动物的形象,或者是古人手工雕刻的一块无用的石头。The Foolishness of Idolatry But miserable, with their hopes set on dead things, are the men who give the name “gods” to the works of men’s hands, gold and silver fashioned with skill, and likenesses of animals, or a useless stone, the work of an ancient hand.
  11. 11.一位技艺高超的樵夫可能轻松地砍倒一棵易于处理的树,并巧妙地剥去它所有的树皮,然后用漂亮的工艺制作出一件有用的器皿来满足生活的需求,A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark, and then with pleasing workmanship make a useful vessel that serves life’s needs,
  12. 12.并用他工作中废弃的碎片来煮他的食物,并吃饱。and burn the castoff pieces of his work to prepare his food, and eat his fill.
  13. 13.但他从中挑出一块被丢弃的木头,这块木头没有任何用处,弯曲而且满是结节,他在闲暇时精心雕刻,并用在无所事事中练就的技巧塑造它,他把它塑造成人的形象,But a castoff piece from among them, useful for nothing, a stick crooked and full of knots, he takes and carves with care in his leisure, and shapes it with skill gained in idleness; he forms it like the image of a man,
  14. 14.或者把它像无用动物一样,给它涂上红漆,把它的表面涂成红色,用漆遮盖它的每一个瑕疵;or makes it like some worthless animal, giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint;
  15. 15.然后他为它开凿一个适合它的壁龛,把它安置在墙里,并用铁钉将它固定在那里。then he makes for it a niche that befits it, and sets it in the wall, and fastens it there with iron.
  16. 16.因此他为它着想,免得它倒下,因为他知道它不能自助,因为它只是一座雕像,需要帮助。So he takes thought for it, that it may not fall, because he knows that it cannot help itself, for it is only an image and has need of help.
  17. 17.当他为财产、婚姻和孩子祷告时,他不以向一个没有生命的东西说话为耻。When he prays about possessions and his marriage and children, he is not ashamed to address a lifeless thing.
  18. 18.为健康他诉求于软弱的东西, 为生命他祷告死去的东西, 为帮助他哀求完全没有经验的东西, 为一途平安,他依靠无法行走的东西,For health he appeals to a thing that is weak; for life he prays to a thing that is dead; for aid he entreats a thing that is utterly inexperienced; for a prosperous journey, a thing that cannot take a step;
  19. 19.为赚钱、工作和用手获得成功,他向一件没有力量的东西求力量。for money-making and work and success with his hands he asks strength of a thing whose hands have no strength.

这段经文的意思

《智慧书》13章以认识论的失败诊断开篇:那些'不认识神的人,本性愚蒙',无法从受造之物的美善中推知造物主(第1-5节)。这一论证是典型的由果溯因——可见世界的美善与大能应当引领观察者向上追溯到'他们的主'和'美的创造者'(第3节),以及'塑造他们'的那一位(第4节)。本章称这种推论为'对其造物主的相应感知'(第5节),意指这是一种合理的、内建的回应,任何诚实地观看世界的人都可以获得。

随后出现一个部分的让步:'这些人罪责轻微'(第6节)。他们'寻求神,并渴望寻见他'(第6节),在可见的作为中'不断寻找'(第7节)。然而这一让步在第8节立即被收回:'连他们也不可推诿,'因为正是那种让他们'探究世界'(第9节)的研究能力,本应更早地引领他们找到'这些事的主'。本章因此设定了一种虽真实却不完全的、通过受造界认识神的途径。

下半部分(第10-19节)放弃了宽容,运用讽刺来揭露偶像的制作。一位工匠'锯下一棵树'(第11节),剥去树皮,做成'一件有用的器皿'(第11节),用剩余的木柴'烹制食物,吃得饱足'(第12节),然后在闲暇时'精心'(第13节)将废弃的木块雕刻成人形(第14节),涂上红色,用铁安置在墙上的壁龛里(第15节),还担心它会跌落(第16节)。重点不在于偶像外观粗陋,而在于制作者明知它无能——却仍然为'财产、婚姻和儿女'(第17节)向它祷告,祈求于一个'无生命之物'(第17节),'软弱'(第18节),'死去'(第18节),'毫无知觉'(第18节),'不能迈步'(第18节),'双手无力'(第19节)。每一项祈求都与偶像明显的无能相配,使祷告沦为闹剧。

背景

所收录的章节注释仅记录《智慧书》13章为补入的一章,表明此处所呈现的仅为章节本文本身,并无附带的额外评注。由于输入中未提供相邻章节或历史背景,任何对经文处境的判断都须从经文本身得出。本章内部在第10节处呈现明显的结构断裂:主题从敬拜宇宙元素(火、风、星、水——第2节)的人转向敬拜人造偶像(金、银、雕刻的像——第10节),语气也从有保留的让步(第6-9节)转为公开的嘲讽(第11-19节)。本章以列举六个祈求领域作结——财产、婚姻、儿女、健康、生命、援助、旅途与劳作——每一项所得到的回应都是一个又聋又不能动的物体。

常见问题

为何《智慧书》13章称敬拜自然者'罪责轻微',而称拜偶像者无可推诿?

因为敬拜自然者虽误入歧途,至少仍以造物主为方向,从可见的美善与大能中推知神的存在(第1-5节),且经文承认他们'寻求神'(第6节)。相反,拜偶像者却向一件明知无生命的人造物——一块由他自己雕刻涂漆的木头——祈祷,而他本就清楚这块木头毫无能力(第14-16节)。第一种失败在于推论的偏差;第二种则是明知故犯的荒谬,因此不容宽宥。

《智慧书》13章是否教导人可单从自然认识神?

本章教导受造界能赐予人'对其造物主的相应感知'(第5节),研究世界者本应'更早找到这些事的主'(第9节)。因此,经文肯定了一种虽真实却不完全的、通过可见秩序认识神的途径。但本章并未宣称此种认识足以使人得救或足够完备;它只认定这种认识足以让无知成为不可推诿之事(第8-9节),并视其低于文本完整论证在后续章节中所导向的那种直接相遇。

本章为何以如此详细的篇幅描述偶像的制作过程?

这一详尽的工艺叙述(第11-16节)使荒谬具体可感:同一块木头分别成了柴火、有用的器皿和涂色的形象;工匠从残料中吃饱,然后又将另一块木料雕成他将要向之祈祷之物。叙述接着列出六项祈求,每一项都与偶像相应的无能相配(第17-19节)。其用意在于修辞——表明敬拜者知道、或理应知道自己究竟在向什么祈祷,这正是使此种行为不可原谅、而非值得怜悯的关键所在。

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