Authority is the concept of rightful power.權威，這是概念的合法權力。 It is used in the Bible with a good deal of elasticity.它是用在聖經中具有良好的彈性。 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.雖然英語詞本身是沒有用的上帝，在職能治療，因為這是在新台幣（通常為exousia ） ，假設滲透都證明了，就是只有上帝是最終的權威和他單獨最終的權力來源等。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
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).由基督戰勝罪惡和死亡，他的死與復活，篡奪權力的邪惡和他的使者，是破碎（希伯來書2:14-15 ;約翰3點08分;上校2時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，所有的權力，天上和地上給耶穌行使在他的救世主的角色。 （ 28:18-20 ） ，直到他完成了任務，終於征服所有真主的敵人，並提供了英國天主父（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).在中期基督演習的領導和權威，在一個天賜的方式對所有的事情為好他的教會（以弗所書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).與贖回的權威和權力，使以及指揮，他要求充分權威既福傳事業的所有國家和服從他的誡命。 （ 28:19-20 ; 1:8行為;光碟。 6:1法郎。 8 ; ： 1ff ;菲爾。 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).他們建立秩序或政府的教會，使一個共同的規則是由一群男人，常常但並不總是被指定為主教或長老，是普遍在新台幣期間，作為證明，不僅在會議上，在耶路撒冷（使徒15 ）而且在各種著作和地理位置（使徒14時23分，我添。 3:1幾段，我的寵物。 5:1幾段;比照1:1菲爾。 1:1 ，我帖前5點12分- 13歲;以弗所書13時07分， 17名;詹姆斯5點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).除此領導晉升執事部是由使徒（使徒6:1-6 ;菲爾。 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).他們不僅確定了有序的教會，他們也明紀律，在基督裡的名字和與他的權力（我肺心病。 5時04分;第二帖3點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).在這樣做時，他們雖然市場運作為基礎的教會（以弗所書2時20分; 3時05分;比照，我肺心病。 12:28 ） ，他們沒有繼承人，其權力基礎已永久到位，他們的著作，已轉達了，在基督的指揮和fullment了他的諾言，真相，他將教會始終教導和服從（參見約翰14時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，他們是公認的權威並肩"其餘的經文" ，即，催產素（二寵物。錄" 3:15 ） 。
GW Knight,
III毛重騎士，三
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
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.總統屬Apanteles Foerster ， tdnt ，二， 562-75 ;澳貝茨和C blendingen ，
nidntt ，二， 606-11 ;湯匙里斯，將學生來說，我333-40的J.丹尼， "基督" ， hdcg ;西醫結合見過多少" ，在宗教， "
hdcg的J.浮石， wbe ，我， 179-80 ;高清麥當勞， zpeb ，我， 420-21 ;紀封隔器，雞傳染性法氏囊病;毛重羅米立，將學生（修訂版）
，我， 364-70 ;若望geldenhuys ，至高無上的權力;乙» [ ，權力模式。
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.在其個人參考權威是權利和能力，作為個人來說，要履行他的遺囑的人，憑藉其地位或辦事處，可以指揮服從。 It has also an application to words spoken or written whose accuracy has been established and whose information can consequently be trusted.它也提出申請，口頭或書面，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).在新台幣希臘字exousia有時翻譯成"權利" （陣營） ，或"權力" （視聽;例如，馬特。 9時06分;約翰1:12 ; 17時02分; 19:10 ） ，並且有時"權威" （例如：馬特。 7時29分; 8時09分; 21時23分;約翰5點27分;行徑9:14 ） 。 What emerges from its various occurrences is that the possession of exousia is of a power held by right.怎樣擺脫它的各種事件，是藏exousia是一種權力的權利。 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.在某些重點落在該管理局擁有的權力，理所當然地給在其他事例中，它會落在現實的權力，條件正確使用權力。
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. 可將權力賜予的或明或暗的，當耶穌被問有什麼權威，他教和行事。 （ 21:23-24 ）言下之意，是他的權力，是外來的。 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.他的提問假定他行使了一名代表在宣言中說，耶穌教導與權威。 （ 7時29分）和"與權威和權力"開除不潔烈酒（路加福音4時36分）的軌跡這種權威是在他自己的正。 It was, that is to say, an ontological authority.這是，這就是說，本體論權威。 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.這樣，雖然房委會為他的一言一行，一舉一動，是不是他個人的，但都來自一個人送他（約翰福音14:10 ; 17時08分） ，但同樣是這些言論和行為，有其存在的理由，在他自己的人，因為根植於他的孝道與天主的關係，他的父親。
As in the case of Christ in whom both aspects of authority, the bestowed and the inherent, combined, so is it with the Bible.情況正如耶穌在其中兩個方面的權力，但權力賦予和內在結合，所以它是與聖經。 Because the Bible points beyond itself to God, it has a conferred authority.因為聖經點自我超越上帝，它有一個賦予的權力。 Yet the Bible has a real authority in itself as the authentic embodiment of God's self-disclosure.然而，聖經有一個真正權威本身作為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.自由神學家拒絕聖經這個本體管理局，給予它頂多借來的權威。 Some, like Karl Barth, allow this authority to be bestowed by God while insisting that the Bible itself is essentially a human product.一些人來說，像卡爾巴特，使這項權力被賜予的，上帝，而堅持聖經本身基本上是一個人的產品。 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，魯道夫布特曼和保羅蒂里希，把聖經作為一個會犯錯誤收集的宗教著作，其中早期教會的任意強加的一個機構，這福音的虔誠繼續堅持。 But by refusing to the Bible an ontological authority, liberal theology uncovers its fundamental inconsistency, thereby pronouncing its own condemnation.但他拒絕聖經本體論權威，自由神學，揭露其根本不一致之處，從而宣告了自己的譴責。 For insofar as it wishes the acceptance of its own unbiblical speculations, it has to decry the authority of the Bible.為，因為它的意願，接受自己的unbiblical猜測，它要decry權威的聖經。 Yet insofar as it is concerned to retain the label Christian, it appeals to the Bible as its authoritative source.然而，就因為這是有關方面要保留標籤基督教，它呼籲聖經，因為它的權威消息。
An approach to the subject of biblical authority must begin with God himself. For in him all authority is finally located. 一個途徑，以主題的聖經權威，必須從上帝本身。他的所有權力，是最後位置。 And he is his own authority for there is nothing outside him on which his authority is founded.他是他自己的權力有沒有越出他對他的權力基礎。 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，在作出自己的承諾，到亞伯拉罕，他表示，他自己的姓名，因為他沒有更多的是由誰來宣誓（希伯來書6時13分） 。 This authority of God is, then, the authority of what God is.這權威是上帝的話，那麼，權威，什麼是上帝。 But what God is, is made known in his self-disclosure, since only in his revelation can God be known.但什麼是上帝，是眾所周知的，在他的自我揭露，因為只有在他的啟示，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.啟示，因此，關鍵上帝的權威，使兩國，啟示性和權威性，可被視為同一問題的兩個方面的現實。 In revelation God declares his authority.在啟示上帝宣布他的權威。
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. 先知們對城市旅遊局，發現他們的確定性，在上帝的啟示。表達出他們的訊息，他們知道自己被宣告上帝的權威意志。 As God's ambassadors they proclaimed what God required of his people.作為上帝的使者，他們宣布了什麼上帝要求他的人民。 For Christian faith Christ is known as God's final revelation.為基督教信仰基督被稱為上帝的最後啟示。 In him God's imperial authority is most graciously expressed.在他的上帝的帝國權力是最慷慨表示。 Thus is Christ the sum of all that is divinely authoritative for the life of man.因此，是基督的總和都認為是神聖的權威性，為終身的男子。 But this progressive unveiling of God, which culminated in Christ, has been given perpetual form in the biblical writings.但這種漸進式揭幕的上帝，終於在基督裡，已經給予永久的方式在聖經的著作。 Scripture consequently participates in God's authority, so that Christ's relation thereto is decisive as vindicating its authority.經文因此參與了上帝的權威，使基督的有關問題，是決定性的，因為維護安理會的權威。
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. 耶穌看" ，所有的經文"的城市旅遊局作為一個先知性的大綱是什麼，他來完成;他拿走了，其非常語言成為天然的，並在同一時間，超自然，表達他父親的意願。 By his attitude to and use of the OT Christ truly validated its divinity.他的態度和使用該城市旅遊局基督真正驗證了其神。 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.本著同樣的信念，其神聖權威新台幣作家接受它並引述它，而且在它的光，他們自己，作為啟發口譯的節能意義的基督的人的工作，把自己的著作就在平等的基礎上與城市旅遊局經文作為神聖的權威。 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).在的話，他當選使徒全面衡量上帝的啟示，在基督被帶至完工，使保羅可以宣布， "在看到上帝的話，我們在基督裡" （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).因此這樣做門徒聲稱絕對權威，為自己的著作（如第一，二，三房心。 10:11 ，一帖2時13分; 5時27分;第二帖2時15分; 3時14分） 。
The authority of the Bible is established by its own claims. It is the word of God. 權威的聖經，建立了自己的債權，它是上帝的話。 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.這類聲明，為" ，從而主說， "或同等學歷，發生如此頻繁，在酒店，它可以有信心地斷言整個帳戶的主導者索賠。 The NT writers also refer to these Scriptures as having God for their source.新台幣作家，也指這些經文為神的來源。 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.在新台幣本身是基督福音，是口語的，因為"上帝的話"等，顯示出一個事實，就是配合這兩者之間的一個重要的和必要的。 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.特別是福音，其核心內容與許多方面，透過行動的聖靈，帶進書面形式由基督的任命，因為上帝的權威意為教會和世界的。 Both testaments therefore belong together under the one designation, "the word of God."既見證，因此屬於同在一個指定的， "上帝的話" 。 As God's word the Bible consequently carries in itself God's authority.作為神的話語聖經因此帶有本身就是上帝的權威。
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. 這是聖經的真理，在城市旅遊局在希伯來字埃梅特，所提供的"真相" ，在AV與經常翻譯的"信" ，在呼吸道合胞病毒（例如， deut 。 32:4 ;聚苯乙烯。 108:4 ;居屋2 ： 20 ） ，是不斷預言的神。 God as true is absolutely faithful (cf. Ps. 117:2), and this absolute faithfulness of God assures his complete trustworthiness.上帝作為真正的，是絕對忠誠（參見聚苯乙烯。 117:2 ） ，這絕對忠實的上帝保證，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.這真神的通行證作為一個屬性是什麼，神是在自己把所有他的著作（參見聚苯乙烯。 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，均確實忠實（參見聚苯乙烯。 119:89 ） 。 The whole OT, then, as "the word of God" is to be designated "the scripture of truth" (Dan. 10:21 AV).整個城市旅遊局，那麼， "上帝的話" ，是為了被指定為"聖經的真理" （ 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).它參與大神自己的chracter ，堅持基本的真實性，他宣稱自己是"不是一個人，他應該謊言" （ num. 23時19分;比照一日山姆。 15時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宣稱耶和華是上帝的真理，而聚苯乙烯。 119:160 affirms his word as the word of truth. 119:160申明他的字作為詞的真相。 In both places the same Hebrew term is employed.在兩地同時希伯來語來說，是就業。 The same truth is thus predicated of God and his word.同樣的道理，因此推測，上帝和他的諾言。
In the NT the word aletheia has the same fundamental meaning of genuineness and truthfulness as opposed to what is false and unreliable.在新台幣字aletheia具有相同的基本含義的真實性和真實性作為反對什麼是虛假和不可靠的。 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.).所以上帝是雙方真實（ 1約翰5點20分;約翰3點33分; 7時28分; 8時26分; 17:3 1帖1時09分） ，並如實地（羅馬書則為3:7 ; 15時08分，等） 。 And as God is, so too is his word.作為神，所以也是他所說的話。 His word is truth (John 17:17).他所說的話是真理（約翰17時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).福音的表述也如實地字（二肺心病。 6時07分;比照上校15項;詹姆斯1:18 ） ，福音真理（ gal. 2時05分） ，是完全相同的，與真理的神（羅馬書3:7 ） 。
The Bible is, then, the book of God's truth; and such truth is, as the Westminster Catechism says, "infallible truth." 聖經是，那麼，這本書的上帝的真理 ，這種真理的是，由於西敏寺問答說， "不會犯錯誤的真理" 。 As it is wholly trustworthy regarding its truth, so must it be wholly reliable regarding its facts.因為它是完全可以信賴的關於其真相，因此它必須是完全可靠，就其事實。 And because it is both, it is our divine authority in all things that pertain to life and godliness.因為這是兩個，這是我們神聖的權力，在所有的事情，涉及到生命和信仰。
HD
McDonald高清麥當勞
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
參考書目
R. Abba, The
Nature and Authority of the Bible; H. Cunliffe-Jones, The Authority of the of
the Bible; H. Cunliffe-Jones, The Authority of the Biblical Revelation; RE
Davies, The Problem of Authority in the Continental Reformers; CH Dodd, The
Authority of the Bible; PT Forsyth, The Principle of Authority; N. Geldenhuys,
Supreme Authority; FJA Hort, The Authority of the Bible; GH Hospers, The
Reformed Principle of Authority; RC Johnson, Authority in Protestant Theology;
DM Lloyd-Jones, Authority; HD McDonald, Theories of Revelation; L. Oswald, The
Truth of the Bible; B. Ramm, Patterns of Authority; A. Richardson and W.
Schweitzer, eds., Biblical Authority for Today; J. Rogers, ed., Biblical
Authority; JWC Wand, The Authority of the Scriptures; BB Warfield, The
Inspiration and Authority of the Bible; RR Williams, Authority in the Apostolic
Age.傳譯雅伯金曲，但其性質和權威的聖經;每小時cunliffe -瓊斯，權威的的聖經;每小時cunliffe
-瓊斯，權威的聖經啟示;重新戴維斯的問題，管理當局在大陸改革者;的CH多德，權威的聖經;鉑佛塞斯，原則上的權威; 12月31日geldenhuys
，至高無上的權力; fja hort
，權威的聖經;生長激素霍斯珀斯，經過改革的原則權力;鋼筋約翰遜，權威，在新教神學;馬克勞埃德-瓊斯，權威;高清麥當勞，理論的啟示;屬奧斯瓦爾德，真理的聖經;乙»
[ ，權力模式;甲理查德森和小施韋策編，聖經管理局今天; j 。羅傑斯版，聖經的權威; jwc棒，權威的聖經;
BB心跳沃菲爾德，啟發性和權威性的聖經;居民代表威廉姆斯，管理局在宗徒時代。
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.神學構想的靈感，就像它的相關啟示，預示著一種個人心態和意志，在希伯來語術語， "活著的上帝" ，代理溝通與其他烈酒。 The Christian belief in inspiration, not alone in revelation, rests both on explicit biblical assertions and on the pervading mood of the scriptural record.基督教信仰的靈感，而不是僅在啟示，在於雙方對聖經明確斷言，並就深入民間情緒的聖經紀錄。
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.在著名的名詞出現兩次：求職32:8 " ，但有一種精神在男子和靈感的全能給予他們理解"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 ， "所有的經文賦予靈感的神，並且是有利可圖學說，為譴責，為更正，為指示在正義" 。 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" ， "靈感" ，轉乘服務，以提醒我們戲劇性事實，即經文是指宇宙的形成（詩篇33:6 ） ，創造男子團契與上帝（創2時07分） ，並製作了神聖的著作（ 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."在後一種情況，使得功文" ，每經文靈感上帝的利潤也相當可觀， "中譯本放棄可疑的，由呼吸道合胞病毒" ，所有的經文靈感來自上帝和有利可圖的" 。
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.而寶蓮通道已經注意到了近因重視對精神價值的經文，它的條件這一獨特商務部一項神聖的出身，直接的後果是其中的神聖紀錄，是有利可圖的（參見opheleo ， "優勢" ） ，為教學，譴責，更正，並在教學中義。 The apostle Paul does not hesitate to speak of the sacred Hebrew writings as the veritable "oracles of God" (Rom. 3:2).使徒保羅不猶豫發言的神聖希伯來語著作作為名副其實的"簽的神" （羅馬書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).美國詹姆斯史都華不誇大此事時，他聲稱，保羅作為一個猶太人，後來作為基督徒舉行高認為， "每一個字"的城市旅遊局是"真實的聲音，以神之名" （一個人在基督裡，頁39 ） 。
Emphasis on the divine origin of Scripture is found also in the Petrine writings.重視對神的起源經文是還發現，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.). "字的預言" ，是被宣布為"更相信"比甚至目擊證人基督的榮耀（ 11寵物。 1時17分幾段） 。 A supernatural quality all its own, therefore, inheres in Scripture.神靈質量都自己的，因此， inheres在經文。 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"聖戰男子， "經文是肯定，但要歸功於它的起源不是人類，而是神的倡議，在一系列的聲明，其近因重點是可靠性的經文：
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).這是觀點，也是山上寶訓報導，在馬太福音說： "不要以為我來要廢除律法和先知，我來不是要廢掉，乃是要履行這些義務。真正的，我對你們說，一直到天地去世，沒有絲毫，而不是一個點，將通過從國際法，直至全部完成。誰，然後放鬆一個最小的，這些誡命，並教導男人，所以應被稱為至少在天國" 。 （ 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.企圖把一再聲明說， "你聽到有人說… …但我對你們說： "成為一個持續的批評，鑲嵌法沒有作出他們的情況令人信服地對概率，耶穌是'抗議是為平地，而不是反傳統裁減的實際要求和內在意圖，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).事實上，有必要實現全部寫是一個經常的主題，對我們的主的嘴唇。 （ 26:31 ; 26:54 ;馬克9:12-13 ; 14:19 ，第27條;約翰13時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).誰搜查福音敘述忠實鑑於耶穌的態度，神聖的著作，將帶動一次又一次地以締結有Reinhold seeberg ： "耶穌自己的描述，並僱用了舊約作為一個犯錯的權威（例如，馬特。 5時17分;路加福音24:44 ） " （純文字圖書的歷史，教義，我， 82 ） 。
From this same prophetic tradition it is impossible to detach Moses.在這同一個先知性的傳統是不可能脫離摩西。 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.自己是一個先知，正確地稱為"創辦人的先知性宗教" ，他介導法和司鐸和祭祀的內容顯示，在宗教的堅定信念，他頒布了名副其實的意志耶和華。 God will be the prophet's mouth (Exod. 4:14ff.); Moses is to be God, as it were, to the prophet (Exod. 7:1).上帝將先知的口（ exod. 4時14分及以下） ;摩西是成為神的存在，因為它向先知（ exod. 7:1 ） 。
The Protestant Reformers guarded their view of the Bible from the errors of rationalism and mysticism.新教改革者謹慎，他們認為的聖經，從錯誤的理性主義和神秘主義。 To prevent Christianity's decline to mere metaphysics they stressed that the Holy Spirit alone gives life.為了防止基督教的跌勢僅僅是形而上學的，他們強調說，聖靈僅賦予生命。 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.並防止下滑的基督教，以無形的神秘主義，他們強調經文作為唯一可信賴的來源，知識的上帝和他的目的。 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.歷史性的福音鑑於申明一道特殊的神聖啟示，在儲蓄行為，上帝的披露已採取的形式也對真理和詞句。 This revelation is communicated in a restricted canon of trustworthy writings, deeding fallen man an authentic exposition of God and his relations with man.這個啟示傳達在限制佳能的可信賴的著作， deeding塌男子一個真實的世界博覽會的上帝和他的關係人。 Scripture itself is viewed as an integral part of God's redemptive activity, a special form of revelation, a unique mode of divine disclosure.經文本身就是看作為一個不可分割的一部分，上帝的救贖活動中，一種特殊形式的啟示，這是一種獨特的模式神聖披露。 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.事實上，它成為一個決定性的因素，在上帝救贖的活動，解釋和統一整個系列賽的救贖事蹟，並展示自己的神聖意義和重要性。
Theoretically such an outcome might perhaps have been avoided by an act of will, but in practice it was not.理論上，這樣的結局也許是可以避免的，由意志的行為，但實際上並不是這樣。 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.威廉牛頓克拉克的使用聖經神學（ 1905 ） ，取得了聖經神學與倫理批評，以及聖經的科學和歷史，但保留教學耶穌基督作準。 British scholars went further.英國學者更進一步。 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.自從耶穌會同意的創作方面，長者，摩西，並給予法律涉及他在接受聖經的科學和歷史的了解，一些有影響力的評論家只接納了神學和道德基督的教導。 Contemporaries swiftly erased even this remainder, asserting Jesus' theological fallibility.同時代的迅速抹去的，即使這餘下的斷言耶穌的神學犯錯。 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.實際信仰撒旦魔是insufferable這一危急頭腦，因此必須作廢，他的神學完整，而假的信念，他們（作為一種讓步，體現時代性） ，將無礙於他的道德操守。 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，耶穌代表了他的整部作為一個征服撒旦，並呼籲他的驅魔惡魔在證明他的超自然的使命。 The critics could infer only his limited knowledge even of theological and moral truths.批評者可以推斷，只有他的知識有限，甚至神學和道德的真理。 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.那些所謂芝加哥學派的實證神學家認為，尊重科學的方法，在神學不允許任何防禦無論耶穌'絕對化和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.哈利愛默生fosdick的現代使用的聖經（ 1924 ）倡導的，只有" abidingly有效"的經驗，在耶穌的生活可以規範relived我們。 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.杰拉爾德birney史密斯去又邁出了一步，在當前的基督教思想（ 1928 ） ，而我們可能獲得的靈感來自耶穌，我們自己的經驗，決定著理論和有效的人生觀。
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.同時許多重要作家試圖抹黑學說的一個權威的經文作為一個出發，從工作上看，對聖經的作者本身，還是對拿撒勒的耶穌面前;或者，如果我們承認耶穌的看法，他們要求駁回，但作為一個神學住宿，如果沒有顯示出有限的知識。 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).內部的困難，這種理論說明，與經典精度由Benjamin乙沃菲爾德（以下簡稱"實際問題的靈感， "在靈感和權威的聖經） 。 This attempt to conform the biblical view of inspiration to the looser modern critical notions may now be said to have failed.這一嘗試，以符合聖經的觀點的啟發，向鬆散的現代批判的觀念可能，現在可以說已經失敗了。 The contemporary revolt strikes more deeply.當代起義罷工更加深刻。 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.它攻擊了歷史性的看法啟示，以及作為靈感，申明聽從了辯證哲學的神的啟示不承擔形式的概念和換言之，一個前提是，直接違背了以聖經中的證人。
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.無論必須說，對於合法權益的批評，它仍然是一個事實，即聖經中的批評，達到了測試的目的獎學金只有合格取得圓滿成功。 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.更高的批評表現出更有效率，在創造一個樸素的信念的存在，為手稿，其中有沒有明顯的證據（例如，強，電子，磷，發展， Q報告第一世紀nonsupernaturalistic "福音" ，二世紀supernaturalistic節錄）比維持基督教社區的信心，並認為只有手稿教會已收到作為一種神聖的信任。 Perhaps the most significant gain in our generation is the new disposition to approach Scripture in terms of primitive witness instead of remote reconstruction.或許最重要的增益，在我們這一代人就是一個新的處置辦法，以聖經來說，原始證人而非偏遠重建。
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.同時，它可以擺脫任何額外的光照對模式的精神的行動中就選擇了作家，聖經批評可能提供的一篇評論中的性質和程度，即靈感，並就一系列的可信賴的經文。 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.該誠然聖經的觀點已被抨擊在我們這一代，尤其是呼籲諸如考現象的經文，因為天氣的問題和明顯的差異，在本報告的事件和數字。 Evangelical scholars have recognized the danger of imputing twentieth century scientific criteria to the biblical writers.福音派學者們公認的危險歸咎於20世紀的科學標準，以聖經中的作家。 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.他們還指出，職能治療，使佳能unqualifiedly通過耶穌包含了很多的困難，天氣問題，在特色圖書的國王和地方志。 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.他們讓步了應有的作用的一種歸納學習的實際現象的經文中，詳列主義的靈感來自於教學的聖經。
CFH Henry
cfh亨利。
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
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，這個學說的上帝的話，人參，埃利奧特，傷寒論的啟示聖經;湯匙恩格爾德，經文無法打破;屬杉， theopneustia
：全體會議靈感的聖經; cfh亨利，上帝，啟示，和權威， 4卷， （主編）
，啟示和聖經的J.奧爾，啟示和靈感;鈮和70年代，體育woolley合編，不會犯錯誤字的J.厄克特靈感和準確性聖經;怡富walvoord ，版，靈感和解讀;
BB心跳沃菲爾德，啟發性和權威性的聖經;時三十分溫格，上帝的話語寫;紀封隔器，上帝發言;高清麥當勞，什麼聖經任教約聖經;頁阿克提美亞，故事的靈感經文;鐵格林斯潘版，經文，在猶太教和基督教的傳統。
This subject presentation in the original English language這一主題演講，在原有的英語
Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html