Authority is the concept of rightful power.权威，这是概念的合法权力。 It is used in the Bible with a good deal of elasticity.它是用在圣经中具有良好的弹性。 Although the English term itself is not used of God in the OT as it is in the NT (usually for exousia), the assumption permeating both testaments is that God alone is the ultimate authority and he alone the ultimate source of authority for others.虽然英语词本身是没有用的上帝，在职能治疗，因为这是在新台币（通常为exousia ） ，假设渗透都证明了，就是只有上帝是最终的权威和他单独最终的权力来源等。
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By Christ's victory over sin and death in his death and resurrection, the usurped authority of the evil one and his angels is broken (Heb. 2:14-15; I John 3:8; Col. 2:15).由基督战胜罪恶和死亡，他的死与复活，篡夺权力的邪恶和他的使者，是破碎（希伯来书2:14-15 ;约翰3点08分;上校2时15分） 。 Thus all authority in heaven and on earth is given to Jesus to exercise in his messianic role (Matt. 28:18-20) until he has completed his task of finally subduing all God's enemies and delivering up the kingdom to God the Father (I Cor. 15:24-28).因此，所有的权力，天上和地上给耶稣行使在他的救世主的角色。 （ 28:18-20 ） ，直到他完成了任务，终于征服所有真主的敌人，并提供了英国天主父（我肺心病。 15:24-28 ） 。 In the interim Christ exercises leadership and authority in a providential way over all things for the good of his church (Eph. 1:20-23).在中期基督演习的领导和权威，在一个天赐的方式对所有的事情为好他的教会（以弗所书1:20-23 ） 。 With a redeeming authority and power that enables as well as commands, he authoritatively demands both evangelization of all the nations and obedience to all his commandments (Matt. 28:19-20; Acts 1:8; Rom. 6:1ff.; 8:1ff.; Phil. 2:12-13).与赎回的权威和权力，使以及指挥，他要求充分权威既福传事业的所有国家和服从他的诫命。 （ 28:19-20 ; 1:8行为;光碟。 6:1法郎。 8 ; ： 1ff ;菲尔。 2:12-13 ） 。
They establish the order or government of the church so that a shared rule by a group of men, often but not always designated as bishops or elders, is universal in the NT period, as evidenced not only in the meeting at Jerusalem (Acts 15) but also in the various writings and geographical locations (Acts 14:23; I Tim. 3:1ff.; I Pet. 5:1ff.; cf. 1:1; Phil. 1:1; I Thess. 5:12-13; Heb. 13:7, 17; James 5:14).他们建立秩序或政府的教会，使一个共同的规则是由一群男人，常常但并不总是被指定为主教或长老，是普遍在新台币期间，作为证明，不仅在会议上，在耶路撒冷（使徒15 ）而且在各种著作和地理位置（使徒14时23分，我添。 3:1几段，我的宠物。 5:1几段;比照1:1菲尔。 1:1 ，我帖前5点12分- 13岁;以弗所书13时07分， 17名;詹姆斯5点14分） 。 Alongside this leadership a diaconal ministry is established by the apostles (Acts 6:1-6; Phil. 1:1; I Tim. 3:8-13).除此领导晋升执事部是由使徒（使徒6:1-6 ;菲尔。 1:1 ，我添。 3:8-13 ） 。 Not only do they set the order of the church, they also prescribe discipline in Christ's name and with his authority (I Cor. 5:4; II Thess. 3:6).他们不仅确定了有序的教会，他们也明纪律，在基督里的名字和与他的权力（我肺心病。 5时04分;第二帖3点06分） 。 In so acting they have functioned as the foundation of the church (Eph. 2:20; 3:5; cf. I Cor. 12:28) who have no successors and whose foundational authority has been put permanently in place by their writings, which have conveyed, at Christ's command and in fullment of his promise, the truth he would have the church always teach and obey (cf. John 14:26; 16:13).在这样做时，他们虽然市场运作为基础的教会（以弗所书2时20分; 3时05分;比照，我肺心病。 12:28 ） ，他们没有继承人，其权力基础已永久到位，他们的著作，已转达了，在基督的指挥和fullment了他的诺言，真相，他将教会始终教导和服从（参见约翰14时26分; 16:13 ） 。 So they are recognized as authoritative alongside "the rest of the Scripture," ie, the OT (II Pet. 3:15-16).因此，他们是公认的权威并肩"其余的经文" ，即，催产素（二宠物。录" 3:15 ） 。
GW Knight,
III毛重骑士，三
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
W. Foerster,
TDNT, II, 562-75; O. Betz and C. Blendingen, NIDNTT, II, 606-11; T. Rees, ISBE,
I, 333-40; J. Denney, "Of Christ," HDCG; WM McPheeters, "In Religion," HDCG; J.
Rea, WBE, I, 179-80; HD McDonald, ZPEB,I, 420-21; JI Packer, IBD; GW Bromiley,
ISBE (rev.), I, 364-70; JN Geldenhuys, Supreme Authority; B. Ramm, Patterns of
Authority.总统属Apanteles Foerster ， tdnt ，二， 562-75 ;澳贝茨和C blendingen ，
nidntt ，二， 606-11 ;汤匙里斯，将学生来说，我333-40的J.丹尼， "基督" ， hdcg ;西医结合见过多少" ，在宗教， "
hdcg的J.浮石， wbe ，我， 179-80 ;高清麦当劳， zpeb ，我， 420-21 ;纪封隔器，鸡传染性法氏囊病;毛重罗米立，将学生（修订版）
，我， 364-70 ;若望geldenhuys ，至高无上的权力;乙» [ ，权力模式。
In its personal reference authority is the right and capacity of an individual to perform what he wills and who, by virtue of his position or office, can command obedience.在其个人参考权威是权利和能力，作为个人来说，要履行他的遗嘱的人，凭借其地位或办事处，可以指挥服从。 It has also an application to words spoken or written whose accuracy has been established and whose information can consequently be trusted.它也提出申请，口头或书面，其精度已成立，而且其信息可因此是不可信的。
In the NT the Greek word exousia is sometimes translated "right" (NEB), or "power" (AV; eg, Matt. 9:6; John 1:12; 17:2; 19:10), and sometimes "authority" (eg Matt. 7:29; 8:9; 21:23; John 5:27; Acts 9:14).在新台币希腊字exousia有时翻译成"权利" （阵营） ，或"权力" （视听;例如，马特。 9时06分;约翰1:12 ; 17时02分; 19:10 ） ，并且有时"权威" （例如：马特。 7时29分; 8时09分; 21时23分;约翰5点27分;行径9:14 ） 。 What emerges from its various occurrences is that the possession of exousia is of a power held by right.怎样摆脱它的各种事件，是藏exousia是一种权力的权利。 In some contexts the emphasis falls on the authority which the possession of power rightfully gives; in other instances it falls on the reality of the power which conditions the right use of authority.在某些重点落在该管理局拥有的权力，理所当然地给在其他事例中，它会落在现实的权力，条件正确使用权力。
Authority may be bestowed or inherent. When Jesus was asked by what authority he taught and acted (Matt. 21:23-24) the implication was that his authority was external. 可将权力赐予的或明或暗的，当耶稣被问有什么权威，他教和行事。 （ 21:23-24 ）言下之意，是他的权力，是外来的。 His questioners supposed him to be exercising a representative in the declaration that Jesus taught with authority (Matt. 7:29) and "with authority and power" expelled unclean spirits (Luke 4:36) the locus of such authority was in his own being.他的提问假定他行使了一名代表在宣言中说，耶稣教导与权威。 （ 7时29分）和"与权威和权力"开除不洁烈酒（路加福音4时36分）的轨迹这种权威是在他自己的正。 It was, that is to say, an ontological authority.这是，这就是说，本体论权威。 Thus, while the authority for his words and acts was not his own but came from the one who sent him (John 14:10; 17:8), yet these same words and acts had their raison d'etre in his own person because grounded in his filial relationship with God his Father.这样，虽然房委会为他的一言一行，一举一动，是不是他个人的，但都来自一个人送他（约翰福音14:10 ; 17时08分） ，但同样是这些言论和行为，有其存在的理由，在他自己的人，因为根植于他的孝道与天主的关系，他的父亲。
As in the case of Christ in whom both aspects of authority, the bestowed and the inherent, combined, so is it with the Bible.情况正如耶稣在其中两个方面的权力，但权力赋予和内在结合，所以它是与圣经。 Because the Bible points beyond itself to God, it has a conferred authority.因为圣经点自我超越上帝，它有一个赋予的权力。 Yet the Bible has a real authority in itself as the authentic embodiment of God's self-disclosure.然而，圣经有一个真正权威本身作为正宗神的化身的自我揭露。 Liberal theologians refuse the Bible this ontological authority, granting it at most a borrowed authority.自由神学家拒绝圣经这个本体管理局，给予它顶多借来的权威。 Some, like Karl Barth, allow this authority to be bestowed by God while insisting that the Bible itself is essentially a human product.一些人来说，像卡尔巴特，使这项权力被赐予的，上帝，而坚持圣经本身基本上是一个人的产品。 Others, eg, Rudolf Bultmann and Paul Tillich, regard the Bible as a fallible collection of religious writings on which the early church arbitarily imposed an authority which evangelical piety has continued to uphold.其他人，例如，鲁道夫布特曼和保罗蒂里希，把圣经作为一个会犯错误收集的宗教著作，其中早期教会的任意强加的一个机构，这福音的虔诚继续坚持。 But by refusing to the Bible an ontological authority, liberal theology uncovers its fundamental inconsistency, thereby pronouncing its own condemnation.但他拒绝圣经本体论权威，自由神学，揭露其根本不一致之处，从而宣告了自己的谴责。 For insofar as it wishes the acceptance of its own unbiblical speculations, it has to decry the authority of the Bible.为，因为它的意愿，接受自己的unbiblical猜测，它要decry权威的圣经。 Yet insofar as it is concerned to retain the label Christian, it appeals to the Bible as its authoritative source.然而，就因为这是有关方面要保留标签基督教，它呼吁圣经，因为它的权威消息。
An approach to the subject of biblical authority must begin with God himself. For in him all authority is finally located. 一个途径，以主题的圣经权威，必须从上帝本身。他的所有权力，是最后位置。 And he is his own authority for there is nothing outside him on which his authority is founded.他是他自己的权力有没有越出他对他的权力基础。 Thus, in making his promise to Abraham, he pledged his own name since he had no greater by whom to swear (Heb. 6:13).因此，在作出自己的承诺，到亚伯拉罕，他表示，他自己的姓名，因为他没有更多的是由谁来宣誓（希伯来书6时13分） 。 This authority of God is, then, the authority of what God is.这权威是上帝的话，那么，权威，什么是上帝。 But what God is, is made known in his self-disclosure, since only in his revelation can God be known.但什么是上帝，是众所周知的，在他的自我揭露，因为只有在他的启示，可上帝知道。 Revelation is therefore the key to God's authority, so that the two, revelation and authority, may be regarded as two sides of the same reality.启示，因此，关键上帝的权威，使两国，启示性和权威性，可被视为同一问题的两个方面的现实。 In revelation God declares his authority.在启示上帝宣布他的权威。
The prophets of the OT found their certainty in God's revelation. In uttering their message they knew themselves to be declaring God's authoritative will. 先知们对城市旅游局，发现他们的确定性，在上帝的启示。表达出他们的讯息，他们知道自己被宣告上帝的权威意志。 As God's ambassadors they proclaimed what God required of his people.作为上帝的使者，他们宣布了什么上帝要求他的人民。 For Christian faith Christ is known as God's final revelation.为基督教信仰基督被称为上帝的最后启示。 In him God's imperial authority is most graciously expressed.在他的上帝的帝国权力是最慷慨表示。 Thus is Christ the sum of all that is divinely authoritative for the life of man.因此，是基督的总和都认为是神圣的权威性，为终身的男子。 But this progressive unveiling of God, which culminated in Christ, has been given perpetual form in the biblical writings.但这种渐进式揭幕的上帝，终于在基督里，已经给予永久的方式在圣经的著作。 Scripture consequently participates in God's authority, so that Christ's relation thereto is decisive as vindicating its authority.经文因此参与了上帝的权威，使基督的有关问题，是决定性的，因为维护安理会的权威。
Jesus read "all the Scriptures" of the OT as a prophetic outline of what he came to accomplish; and he took its very language to be the natural, and at the same time the supernatural, expression of his Father's will. 耶稣看" ，所有的经文"的城市旅游局作为一个先知性的大纲是什么，他来完成;他拿走了，其非常语言成为天然的，并在同一时间，超自然，表达他父亲的意愿。 By his attitude to and use of the OT Christ truly validated its divinity.他的态度和使用该城市旅游局基督真正验证了其神。 With the same conviction of its divine authority the NT writers accepted it and quoted it; and in its light they themselves, as the inspired interpreters of the saving significance of Christ's person and work, put their own writings on an equal footing with the OT Scriptures as divinely authoritative.本着同样的信念，其神圣权威新台币作家接受它并引述它，而且在它的光，他们自己，作为启发口译的节能意义的基督的人的工作，把自己的著作就在平等的基础上与城市旅游局经文作为神圣的权威。 In the words of his elect apostles the full measure of God's revelation in Christ was brought to completion so that Paul could declare, "In the sight of God speak we in Christ" (II Cor. 12:19).在的话，他当选使徒全面衡量上帝的启示，在基督被带至完工，使保罗可以宣布， "在看到上帝的话，我们在基督里" （二肺心病。 12:19 ） 。 Thus do the apostles claim an absolute authority for their writings (eg, II Cor. 10:11; 1 Thess. 2:13; 5:27; II Thess. 2:15; 3:14).因此这样做门徒声称绝对权威，为自己的著作（如第一，二，三房心。 10:11 ，一帖2时13分; 5时27分;第二帖2时15分; 3时14分） 。
The authority of the Bible is established by its own claims. It is the word of God. 权威的圣经，建立了自己的债权，它是上帝的话。 Such declarations as, "Thus says the Lord," or its equivalent, occur so frequently in the OT that it can confidently be asserted that the whole account is dominated by the claim.这类声明，为" ，从而主说， "或同等学历，发生如此频繁，在酒店，它可以有信心地断言整个帐户的主导者索赔。 The NT writers also refer to these Scriptures as having God for their source.新台币作家，也指这些经文为神的来源。 In the NT itself both Christ and the gospel are spoken of as "the word of God" and so demonstrate the fact that the tie between the two is a vital and necessary one.在新台币本身是基督福音，是口语的，因为"上帝的话"等，显示出一个事实，就是配合这两者之间的一个重要的和必要的。 Specifically is the gospel in its central content and many aspects, through the action of the Holy Spirit, brought into written form by Christ's appointees as God's authoritative word for the church and in the world.特别是福音，其核心内容与许多方面，透过行动的圣灵，带进书面形式由基督的任命，因为上帝的权威意为教会和世界的。 Both testaments therefore belong together under the one designation, "the word of God."既见证，因此属于同在一个指定的， "上帝的话" 。 As God's word the Bible consequently carries in itself God's authority.作为神的话语圣经因此带有本身就是上帝的权威。
It is the scripture of truth. In the OT the Hebrew word 'emet, rendered "truth" in the AV and frequently translated "faithfulness" in the RSV (eg, Deut. 32:4; Ps. 108:4; Hos. 2:20), is constantly predicted of God. 这是圣经的真理，在城市旅游局在希伯来字埃梅特，所提供的"真相" ，在AV与经常翻译的"信" ，在呼吸道合胞病毒（例如， deut 。 32:4 ;聚苯乙烯。 108:4 ;居屋2 ： 20 ） ，是不断预言的神。 God as true is absolutely faithful (cf. Ps. 117:2), and this absolute faithfulness of God assures his complete trustworthiness.上帝作为真正的，是绝对忠诚（参见聚苯乙烯。 117:2 ） ，这绝对忠实的上帝保证，他完全的可信性。 This truthfulness of God passes over as an attribute of what God is in himself to characterize all his works (cf. Ps. 57:3) and especially his word.这真神的通行证作为一个属性是什么，神是在自己把所有他的著作（参见聚苯乙烯。 57:3 ） ，尤其是他的字。 Thus is his word both true and faithful (cf. Ps. 119:89).因此，是他的字，均确实忠实（参见聚苯乙烯。 119:89 ） 。 The whole OT, then, as "the word of God" is to be designated "the scripture of truth" (Dan. 10:21 AV).整个城市旅游局，那么， "上帝的话" ，是为了被指定为"圣经的真理" （ dan. 10:21的AV ） 。 It partakes of God's own chracter, of the fundamental truthfulness of him who declares himself to be "not a man, that he should lie" (Num. 23:19; cf. 1 Sam. 15:29; Ps. 89:35).它参与大神自己的chracter ，坚持基本的真实性，他宣称自己是"不是一个人，他应该谎言" （ num. 23时19分;比照一日山姆。 15时29分;聚苯乙烯。 89:35 ） 。 Ps.聚苯乙烯。 31:5 declares that the Lord is the God of truth, while Ps. 31:5宣称耶和华是上帝的真理，而聚苯乙烯。 119:160 affirms his word as the word of truth. 119:160申明他的字作为词的真相。 In both places the same Hebrew term is employed.在两地同时希伯来语来说，是就业。 The same truth is thus predicated of God and his word.同样的道理，因此推测，上帝和他的诺言。
In the NT the word aletheia has the same fundamental meaning of genuineness and truthfulness as opposed to what is false and unreliable.在新台币字aletheia具有相同的基本含义的真实性和真实性作为反对什么是虚假和不可靠的。 So God is both true (1 John 5:20; John 3:33; 7:28; 8:26; 17:3; 1 Thess. 1:9) and truthful (Rom. 3:7; 15:8, etc.).所以上帝是双方真实（ 1约翰5点20分;约翰3点33分; 7时28分; 8时26分; 17:3 1帖1时09分） ，并如实地（罗马书则为3:7 ; 15时08分，等） 。 And as God is, so too is his word.作为神，所以也是他所说的话。 His word is truth (John 17:17).他所说的话是真理（约翰17时17分） 。 The gospel is presented with truthful words (II Cor. 6:7; cf. Col. 15; James 1:18), and the truth of the gospel (Gal. 2:5) is identical with the truth of God (Rom. 3:7).福音的表述也如实地字（二肺心病。 6时07分;比照上校15项;詹姆斯1:18 ） ，福音真理（ gal. 2时05分） ，是完全相同的，与真理的神（罗马书3:7 ） 。
The Bible is, then, the book of God's truth; and such truth is, as the Westminster Catechism says, "infallible truth." 圣经是，那么，这本书的上帝的真理 ，这种真理的是，由于西敏寺问答说， "不会犯错误的真理" 。 As it is wholly trustworthy regarding its truth, so must it be wholly reliable regarding its facts.因为它是完全可以信赖的关于其真相，因此它必须是完全可靠，就其事实。 And because it is both, it is our divine authority in all things that pertain to life and godliness.因为这是两个，这是我们神圣的权力，在所有的事情，涉及到生命和信仰。
HD
McDonald高清麦当劳
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
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-琼斯，权威的圣经启示;重新戴维斯的问题，管理当局在大陆改革者;的CH多德，权威的圣经;铂佛塞斯，原则上的权威; 12月31日geldenhuys
，至高无上的权力; fja hort
，权威的圣经;生长激素霍斯珀斯，经过改革的原则权力;钢筋约翰逊，权威，在新教神学;马克劳埃德-琼斯，权威;高清麦当劳，理论的启示;属奥斯瓦尔德，真理的圣经;乙»
[ ，权力模式;甲理查德森和小施韦策编，圣经管理局今天; j 。罗杰斯版，圣经的权威; jwc棒，权威的圣经;
BB心跳沃菲尔德，启发性和权威性的圣经;居民代表威廉姆斯，管理局在宗徒时代。
The theological idea of inspiration, like its correlative revelation, presupposes a personal mind and will, in Hebrew terminology, the "living God", acting to communicate with other spirits.神学构想的灵感，就像它的相关启示，预示着一种个人心态和意志，在希伯来语术语， "活着的上帝" ，代理沟通与其他烈酒。 The Christian belief in inspiration, not alone in revelation, rests both on explicit biblical assertions and on the pervading mood of the scriptural record.基督教信仰的灵感，而不是仅在启示，在于双方对圣经明确断言，并就深入民间情绪的圣经纪录。
In the AV the noun appears twice: Job 32:8, "But there is a spirit in man; and the inspiration of the Almighty giveth them understanding"; and 11 Tim.在著名的名词出现两次：求职32:8 " ，但有一种精神在男子和灵感的全能给予他们理解"和11添。 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." 3:16 ， "所有的经文赋予灵感的神，并且是有利可图学说，为谴责，为更正，为指示在正义" 。 In the former instance both the ASV and the RSV substitute "breath" for "inspiration," an interchange which serves to remind us of the dramatic fact that the Scriptures refer the creation of the universe (Ps. 33:6), the creation of man for fellowship with God (Gen. 2:7), and the production of the sacred writings (11 Tim. 3:16) to the spiration of God.在前者，例如既功和呼吸道合胞病毒，而以"呼吸" ， "灵感" ，转乘服务，以提醒我们戏剧性事实，即经文是指宇宙的形成（诗篇33:6 ） ，创造男子团契与上帝（创2时07分） ，并制作了神圣的著作（ 11添。 3:16 ）向spiration的上帝。 In the latter instance, the ASV renders the text "Every scripture inspired of God is also profitable," a translation abandoned as doubtful by the RSV, "All scripture is inspired by God and profitable."在后一种情况，使得功文" ，每经文灵感上帝的利润也相当可观， "中译本放弃可疑的，由呼吸道合胞病毒" ，所有的经文灵感来自上帝和有利可图的" 。
While the Pauline passage already noted lays proximate emphasis on the spiritual value of Scripture, it conditions this unique ministry upon a divine origin, in direct consequence of which the sacred record is profitable (cf. opheleo, "to advantage") for teaching, reproof, correction, and instruction in righteousness.而宝莲通道已经注意到了近因重视对精神价值的经文，它的条件这一独特商务部一项神圣的出身，直接的后果是其中的神圣纪录，是有利可图的（参见opheleo ， "优势" ） ，为教学，谴责，更正，并在教学中义。 The apostle Paul does not hesitate to speak of the sacred Hebrew writings as the veritable "oracles of God" (Rom. 3:2).使徒保罗不犹豫发言的神圣希伯来语著作作为名副其实的"签的神" （罗马书3:2 ） 。 James S. Stewart does not overstate the matter when he asserts that Paul as a Jew and later as a Christian held the high view that "every word" of the OT was "the authentic voice of God" (A Man in Christ, p. 39).美国詹姆斯史都华不夸大此事时，他声称，保罗作为一个犹太人，后来作为基督徒举行高认为， "每一个字"的城市旅游局是"真实的声音，以神之名" （一个人在基督里，页39 ） 。
Emphasis on the divine origin of Scripture is found also in the Petrine writings.重视对神的起源经文是还发现，在petrine著作。 The "word of prophecy" is declared to be "more sure" than that even of the eyewitnesses of Christ's glory (11 Pet. 1:17ff.). "字的预言" ，是被宣布为"更相信"比甚至目击证人基督的荣耀（ 11宠物。 1时17分几段） 。 A supernatural quality all its own, therefore, inheres in Scripture.神灵质量都自己的，因此， inheres在经文。 While involving the instrumentality of "holy men," Scripture is affirmed nonetheless to owe its origin not to human but to divine initiative in a series of statements whose proximate emphasis is the reliability of Scripture:而涉及工具性的"圣战男子， "经文是肯定，但要归功于它的起源不是人类，而是神的倡议，在一系列的声明，其近因重点是可靠性的经文：
This is the viewpoint also of the Sermon on the Mount reported in Matthew's Gospel: "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them. For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven" (Matt. 5:17-19 RSV).这是观点，也是山上宝训报道，在马太福音说： "不要以为我来要废除律法和先知，我来不是要废掉，乃是要履行这些义务。真正的，我对你们说，一直到天地去世，没有丝毫，而不是一个点，将通过从国际法，直至全部完成。谁，然后放松一个最小的，这些诫命，并教导男人，所以应被称为至少在天国" 。 （ 5:17-19呼吸道合胞病毒） 。 Attempts to turn the repeated declarations, "You have heard that it was said...But I say to you" into a sustained criticism of the Mosaic law have not made their case convincingly against the probability that Jesus' protest is leveled rather against traditional reductions of the actual claim and inner intention of that law.企图把一再声明说， "你听到有人说… …但我对你们说： "成为一个持续的批评，镶嵌法没有作出他们的情况令人信服地对概率，耶稣是'抗议是为平地，而不是反传统裁减的实际要求和内在意图，即法律。 Indeed, the necessary fulfillment of all that is written is a frequent theme on our Lord's lips (Matt. 26:31; 26:54; Mark 9:12-13; 14:19, 27; John 13:18; 17:12).事实上，有必要实现全部写是一个经常的主题，对我们的主的嘴唇。 （ 26:31 ; 26:54 ;马克9:12-13 ; 14:19 ，第27条;约翰13时18分; 17:12 ） 。 Whoever searches the Gospel narratives faithfully in view of Jesus' attitude toward the sacred writings will be driven again and again to the conclusion of Reinhold Seeberg: "Jesus himself describes and employs the Old Testament as an infallible authority (eg, Matt. 5:17; Luke 24:44)" (Text-book of the History of Doctrines, I, 82).谁搜查福音叙述忠实鉴于耶稣的态度，神圣的著作，将带动一次又一次地以缔结有Reinhold seeberg ： "耶稣自己的描述，并雇用了旧约作为一个犯错的权威（例如，马特。 5时17分;路加福音24:44 ） " （纯文字图书的历史，教义，我， 82 ） 。
From this same prophetic tradition it is impossible to detach Moses.在这同一个先知性的传统是不可能脱离摩西。 Himself a prophet, rightly called "the founder of prophetic religion," he mediates the law and the priestly and sacrificial elements of revealed religion in the firm belief that he promulgates the veritable will of Jehovah.自己是一个先知，正确地称为"创办人的先知性宗教" ，他介导法和司铎和祭祀的内容显示，在宗教的坚定信念，他颁布了名副其实的意志耶和华。 God will be the prophet's mouth (Exod. 4:14ff.); Moses is to be God, as it were, to the prophet (Exod. 7:1).上帝将先知的口（ exod. 4时14分及以下） ;摩西是成为神的存在，因为它向先知（ exod. 7:1 ） 。
The Protestant Reformers guarded their view of the Bible from the errors of rationalism and mysticism.新教改革者谨慎，他们认为的圣经，从错误的理性主义和神秘主义。 To prevent Christianity's decline to mere metaphysics they stressed that the Holy Spirit alone gives life.为了防止基督教的跌势仅仅是形而上学的，他们强调说，圣灵仅赋予生命。 And to prevent decline of the Christian religion to formless mysticism they emphasized the Scriptures as the only trustworthy source of the knowledge of God and his purposes.并防止下滑的基督教，以无形的神秘主义，他们强调经文作为唯一可信赖的来源，知识的上帝和他的目的。 The historic evangelical view affirms that alongside the special divine revelation in saving acts, God's disclosure has taken the form also of truths and words.历史性的福音鉴于申明一道特殊的神圣启示，在储蓄行为，上帝的披露已采取的形式也对真理和词句。 This revelation is communicated in a restricted canon of trustworthy writings, deeding fallen man an authentic exposition of God and his relations with man.这个启示传达在限制佳能的可信赖的著作， deeding塌男子一个真实的世界博览会的上帝和他的关系人。 Scripture itself is viewed as an integral part of God's redemptive activity, a special form of revelation, a unique mode of divine disclosure.经文本身就是看作为一个不可分割的一部分，上帝的救赎活动中，一种特殊形式的启示，这是一种独特的模式神圣披露。 In fact, it becomes a decisive factor in God's redemptive activity, interpreting and unifying the whole series of redemptive deeds, and exhibiting their divine meaning and significance.事实上，它成为一个决定性的因素，在上帝救赎的活动，解释和统一整个系列赛的救赎事迹，并展示自己的神圣意义和重要性。
Theoretically such an outcome might perhaps have been avoided by an act of will, but in practice it was not.理论上，这样的结局也许是可以避免的，由意志的行为，但实际上并不是这样。 William Newton Clark's The Use of the Scriptures in Theology (1905) yielded biblical theology and ethics to the critics as well as biblical science and history, but reserved the teaching of Jesus Christ as authentic.威廉牛顿克拉克的使用圣经神学（ 1905 ） ，取得了圣经神学与伦理批评，以及圣经的科学和历史，但保留教学耶稣基督作准。 British scholars went further.英国学者更进一步。 Since Jesus' endorsement of creation, the patriarchs, Moses, and the giving of the law involved him in an acceptance of biblical science and history, some influential critics accepted only the theological and moral teaching of Jesus.自从耶稣会同意的创作方面，长者，摩西，并给予法律涉及他在接受圣经的科学和历史的了解，一些有影响力的评论家只接纳了神学和道德基督的教导。 Contemporaries swiftly erased even this remainder, asserting Jesus' theological fallibility.同时代的迅速抹去的，即使这余下的断言耶稣的神学犯错。 Actual belief in Satan and demons was insufferable to the critical mind, and must therefore invalidate his theological integrity, while the feigned belief in them (as a concession to the times) would invalidate his moral integrity.实际信仰撒旦魔是insufferable这一危急头脑，因此必须作废，他的神学完整，而假的信念，他们（作为一种让步，体现时代性） ，将无碍于他的道德操守。 Yet Jesus had represented his whole ministry as a conquest of Satan and appealed to his exorcism of demons in proof of his supernatural mission.然而，耶稣代表了他的整部作为一个征服撒旦，并呼吁他的驱魔恶魔在证明他的超自然的使命。 The critics could infer only his limited knowledge even of theological and moral truths.批评者可以推断，只有他的知识有限，甚至神学和道德的真理。 The so-called Chicago school of empirical theologians argued that respect for scientific method in theology disallows any defense whatever of Jesus' absoluteness and infallibility.那些所谓芝加哥学派的实证神学家认为，尊重科学的方法，在神学不允许任何防御无论耶稣'绝对化和infallibility 。 Harry Emerson Fosdick's The Modern Use of the Bible (1924) championed only "abidingly valid" experiences in Jesus' life that could be normatively relived by us.哈利爱默生fosdick的现代使用的圣经（ 1924 ）倡导的，只有" abidingly有效"的经验，在耶稣的生活可以规范relived我们。 Gerald Birney Smith went another step in Current Christian Thinking (1928); while we may gain inspiration from Jesus, our own experience determines doctrine and a valid outlook on life.杰拉尔德birney史密斯去又迈出了一步，在当前的基督教思想（ 1928 ） ，而我们可能获得的灵感来自耶稣，我们自己的经验，决定着理论和有效的人生观。
Simultaneously many critical writers sought to discredit the doctrine of an authoritative Scripture as a departure from the view of the biblical writers themselves, or of Jesus of Nazareth before them; or, if admittedly Jesus' view, they sought to dismiss it nonetheless as a theological accommodation, if not an indication of limited knowledge.同时许多重要作家试图抹黑学说的一个权威的经文作为一个出发，从工作上看，对圣经的作者本身，还是对拿撒勒的耶稣面前;或者，如果我们承认耶稣的看法，他们要求驳回，但作为一个神学住宿，如果没有显示出有限的知识。 The internal difficulties of such theories were stated with classic precision by Benjamin B. Warfield ("The Real Problem of Inspiration," in The Inspiration and Authority of the Bible).内部的困难，这种理论说明，与经典精度由Benjamin乙沃菲尔德（以下简称"实际问题的灵感， "在灵感和权威的圣经） 。 This attempt to conform the biblical view of inspiration to the looser modern critical notions may now be said to have failed.这一尝试，以符合圣经的观点的启发，向松散的现代批判的观念可能，现在可以说已经失败了。 The contemporary revolt strikes more deeply.当代起义罢工更加深刻。 It attacks the historic view of revelation as well as of inspiration, affirming in deference to the dialectical philosophy that divine revelation does not assume the form of concepts and words, a premise that runs directly counter to the biblical witness.它攻击了历史性的看法启示，以及作为灵感，申明听从了辩证哲学的神的启示不承担形式的概念和换言之，一个前提是，直接违背了以圣经中的证人。
Whatever must be said for the legitimate rights of criticism, it remains a fact that biblical criticism has met the test of objective scholarship with only qualified success.无论必须说，对于合法权益的批评，它仍然是一个事实，即圣经中的批评，达到了测试的目的奖学金只有合格取得圆满成功。 Higher criticism has shown itself far more efficient in creating a naive faith in the existence of manuscripts for which there is no overt evidence (eg, J, E, P, D, Q, first century nonsupernaturalistic "gospels" and second century supernaturalistic redactions) than in sustaining the Christian community's confidence in the only manuscripts the church has received as a sacred trust.更高的批评表现出更有效率，在创造一个朴素的信念的存在，为手稿，其中有没有明显的证据（例如，强，电子，磷，发展， Q报告第一世纪nonsupernaturalistic "福音" ，二世纪supernaturalistic节录）比维持基督教社区的信心，并认为只有手稿教会已收到作为一种神圣的信任。 Perhaps the most significant gain in our generation is the new disposition to approach Scripture in terms of primitive witness instead of remote reconstruction.或许最重要的增益，在我们这一代人就是一个新的处置办法，以圣经来说，原始证人而非偏远重建。
While it can shed no additional light on the mode of the Spirit's operation on the chosen writers, biblical criticism may provide a commentary on the nature and extent of that inspiration, and on the range of the trustworthiness of Scripture.同时，它可以摆脱任何额外的光照对模式的精神的行动中就选择了作家，圣经批评可能提供的一篇评论中的性质和程度，即灵感，并就一系列的可信赖的经文。 The admittedly biblical view has been assailed in our generation especially by an appeal to such textual phenomena of Scripture as the Synoptic problem and apparent discrepancies in the reporting of events and numbers.该诚然圣经的观点已被抨击在我们这一代，尤其是呼吁诸如考现象的经文，因为天气的问题和明显的差异，在本报告的事件和数字。 Evangelical scholars have recognized the danger of imputing twentieth century scientific criteria to the biblical writers.福音派学者们公认的危险归咎于20世纪的科学标准，以圣经中的作家。 They have noted also that the OT canon so unqualifiedly endorsed by Jesus contains many of the difficulties of the Synoptic problem in the features of the books of Kings and Chronicles.他们还指出，职能治疗，使佳能unqualifiedly通过耶稣包含了很多的困难，天气问题，在特色图书的国王和地方志。 And they concede the proper role of an inductive study of the actual phenomena of Scripture in detailing the doctrine of inspiration derived from the teaching of the Bible.他们让步了应有的作用的一种归纳学习的实际现象的经文中，详列主义的灵感来自于教学的圣经。
CFH Henry
cfh亨利。
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
K. Barth, The
Doctrine of the Word of God; C. Elliott, A Treatise on the Inspiration of the
Holy Scriptures; T. Engelder, Scripture Cannot Be Broken; L. Gaussen,
Theopneustia: The Plenary Inspiration of the Holy Scriptures; CFH Henry, God,
Revelation, and Authority,4 vols., and (ed.), Revelation and the Bible; J. Orr,
Revelation and Inspiration; NB Stonehouse and P. Woolley, eds., The Infallible
Word; J. Urquhart, The Inspiration and Accuracy of the Holy Scriptures; JF
Walvoord, ed., Inspiration and Interpretation; BB Warfield, The Inspiration and
Authority of the Bible; JC Wenger, God's Word Written; JI Packer, God Has
Spoken; HD McDonald, What the Bible Teaches About the Bible; P. Achtemeier, The
Inspiration of Scripture; FE Greenspan, ed., Scripture in Jewish and Christian
Tradition. k.巴特，这个学说的上帝的话，人参，埃利奥特，伤寒论的启示圣经;汤匙恩格尔德，经文无法打破;属杉， theopneustia
：全体会议灵感的圣经; cfh亨利，上帝，启示，和权威， 4卷， （主编）
，启示和圣经的J.奥尔，启示和灵感;铌和70年代，体育woolley合编，不会犯错误字的J.厄克特灵感和准确性圣经;怡富walvoord ，版，灵感和解读;
BB心跳沃菲尔德，启发性和权威性的圣经;时三十分温格，上帝的话语写;纪封隔器，上帝发言;高清麦当劳，什么圣经任教约圣经;页阿克提美亚，故事的灵感经文;铁格林斯潘版，经文，在犹太教和基督教的传统。
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