Saturday, May 3, 2014

偉大僕人:為義受苦的榜樣

彼得曾經用以賽亞筆下受苦僕人的形象來勉勵為義受苦的信徒,他被掛在木頭上,親身擔當了我們的罪等等。不少基督徒讀到彼得前書2章這句話,就立即放下這章經文的中心思想,從讀者得到勉勵,不懼怕為義受苦,轉而思考信徒的罪已得赦免的問題。

也許我們已經習慣了讀經抓不住段落重點,呵呵!我自己常常感到聖經作者轉移話題太快,後來發現實際上大多是因為不領會句子的意思,其中經常涉及翻譯不當的因素。

從新約作者引用舊約的方式,我們常常可以看到他對舊約的理解。Moen博士介紹說,猶太人對舊約的詮釋分為兩類,第一類叫做midrash aggadah,就是添加一個故事來作解釋。比如說亞伯蘭離開父家的時候打碎了他父家的那些神像,讓人明白亞伯蘭為何在神呼召時立刻離開吾珥。另一類詮釋叫做midrash halacha,就是以闡明實際應用來作解釋,提出行為要求。彼得對以賽亞書的詮釋屬於第二類,他用偉大僕人為義受苦來強調信徒受苦的屬靈價值,而耶穌是我們的榜樣。

讓我們仔細看看偉大僕人為義受苦那段話。有人比較昆蘭古卷中的以賽亞書,發現其中表達的意思更清楚,翻譯過來就是:可他背負我們的病痛—他拿走(carried)它們。而我們呢?卻看他如遭了瘟疫,被神擊倒和羞辱了。但他,是他自己,因我們的冒犯被污損(defiled from our transgressions),因我們的悖逆被壓傷(crushed from our iniquities),他受責罰,我們卻得了完全!他受擊打,我們卻得了醫治!(53章4-5節)

所以,是我們的冒犯和悖逆打擊傷害了偉大僕人,不是神要懲罰。神只是允許耶穌犧牲在罪人手裡。我們一向受中世紀的代罰神學影響,把受害或者受懲罰理解為受神的懲治,把擊打或壓傷理解為神的作為。但是仔細想想,我們怎麼確知這話不是指我們的惡行作為呢?是我們這個罪惡的體制、罪惡的環境害了前來拯救我們的耶穌好嗎?正如生命之道教會的牧師Brian Zahnd所解釋的,人類罪惡在各各他全面體現,以致殺害了神的兒子!神的兒子為義受苦,在人的手裡遭受殘害,神卻以他為我們的贖罪祭,將他的血塗抹在信徒身上,饒恕/潔淨了我們的過犯!令人震撼。

NET的翻譯:He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed. 事實上,那個翻譯為「因為」的希伯來文介詞「מן」就是「從...而來」from。是我們的代罰神學眼鏡讓我們把「他被我們的過犯傷害」讀成了「他替我們的過犯被神傷害」,又把「他被我們的罪孽壓傷」讀成「他替我們的罪孽被神壓傷」。 後面第8節中的「他被剪除是因我百姓的罪過」也同樣:百姓的罪過害了偉大僕人,他們把他剪除!按照代罰神學,偉大僕人絕不是我們的榜樣!因為沒有人能夠替別人死。

後面中文翻譯為「刑罰」或「懲罰」的那個字moosar,絕大多數情況下並非貶意,乃是指父母對兒女的責備教訓或懲治,在此本來是用「我們的平安」來修飾的。也就是說,那(帶給)我們平安的管教或訓誨在他的身上。事實上,moosar在整部舊約中一次都沒有用在以色列的敵人身上!我們怎能把它理解為神對人所宣判的死刑,而且落在偉大僕人身上呢?那個字在此恐怕不該理解成punishment的。

另外,「鞭傷」那個字chaburah就是傷口或青腫而已,也許從管教責打而來,卻未必是用鞭子。或許早先很多父母用鞭子管教兒女,結果一些英文和中文的責打管教都反映出鞭子,但希伯來文的chaburah和鞭子無關。我建議,以賽亞書五十三章5節後面兩句應按字面理解為:(帶給)我們平安的管教臨到他,而他所受的傷害卻使我們得醫治。請參考信望愛聖經資源本節的原文直譯。

新約的作者認出耶穌就是以賽亞所歌頌的偉大僕人,一點也不錯。彼得說的不是耶穌代替我們成為罪人,而是他為我們成為贖罪祭。耶穌帶給世人的是自我犧牲的崇高價值觀,這是愛的最高表現,把父神的無限慈愛和無條件的饒恕活畫在我們面前。父神沒有一個憤怒刑罰罪人的條件需要滿足,祂只盼望兒女歸家!偉大僕人是我們為義受苦的榜樣,而不是把我們從父神的刑罰中搶救出來。

4 comments:

  1. 查看了東正教的英文聖經(舊約直接譯自LXX),他們不接受代罰理論,賽53:4-8讀來如下:

    He bears our sins and suffers for us, yet we considered Him to be in pain, suffering and ill-treatment. But He was wounded because of our lawlessness, and became sick because of our sins. The chastisement of our peace was upon Him, and by His bruise we are healed. All we like sheep have gone astray. Man has gone astray in his way, and the Lord delivered Him over for our sins. Although He was ill-treated, He open not His mouth. He was led as a sheep to the slaughter, and as a lamb is silent before his shearers,so He opens not His mouth. In His humiliation His judgment was taken away, and who will declare His generation? For His life is taken from the earth. and because the lawlessness of My people He was led to death.

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  2. 賽53:8各版本對照:
    (和合本)因受欺壓和審判,他被奪去,至於他同世的人,誰想他受鞭打、從活人之地被剪除,是因我百姓的罪過呢?
    (OSB正教研讀本)In His humiliation His judgment was taken away, and who will declare His generation? For His life is taken from the earth. and because the lawlessness of My people He was led to death.
    (BBE)They took away from him help and right, and who gave a thought to his fate? for he was cut off from the land of the living: he came to his death for the sin of my people.
    (ASV)By oppression and judgment he was taken away; and as for his generation, who among them considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due?

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  3. 賽53:10:耶和華喜悅將他壓傷,似乎應該是翻譯為"耶和華悅納了那被壓傷的",請參考信望愛聖經資源的原文parsing

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  4. In other words, there was translation issue here. The understanding of meanings affects interpretation, interpretation affects theology, theology in turn affects our reading, as if we wear a colored glasses...

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